Volume 75
Part 6 out of 6
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
باب 29 مواعظ أبي محمد العسكري ع و كتبه إلى أصحابه
CHAPTER 29 – PREACHING BY ABU MUHAMMAD AL-ASKARI‑asws AND HIS-asws LETTERS TO HIS-asws COMPANIONS
1- ف، تحف العقول قَالَ ع لَا تُمَارِ فَيَذْهَبَ بَهَاؤُكَ وَ لَا تُمَازِحْ فَيُجْتَرَأَ عَلَيْكَ.
(The book) ‘Tuhaf Al Uqoul’ –
‘He-asws said: ‘Do not have bitter arguments for your glory will be gone, and do not mock for there will be audacity against you’’.[1]
وَ قَالَ ع مَنْ رَضِيَ بِدُونِ الشَّرَفِ مِنَ الْمَجْلِسِ لَمْ يَزَلِ اللَّهُ وَ مَلَائِكَتُهُ يُصَلُّونَ عَلَيْهِ حَتَّى يَقُومَ.
And he-asws said: ‘One who is satisfied with lower nobility from the seat, Allah-azwj and His-azwj Angels will not cease to send Salawaat upon him until he stands’’.[2]
وَ كَتَبَ ع إِلَى رَجُلٍ سَأَلَهُ دَلِيلًا مَنْ سَأَلَ آيَةً أَوْ بُرْهَاناً فَأُعْطِيَ مَا سَأَلَ ثُمَّ رَجَعَ عَمَّنْ طَلَبَ مِنْهُ الْآيَةَ عُذِّبَ ضِعْفَ الْعَذَابِ وَ مَنْ صَبَرَ أُعْطِيَ التَّأْيِيدَ مِنَ اللَّهِ وَ النَّاسُ مَجْبُولُونَ عَلَى حِيلَةِ إِيثَارِ الْكُتُبِ الْمُنَشَّرَةِ نَسْأَلُ اللَّهَ السَّدَادَ فَإِنَّمَا هُوَ التَّسْلِيمُ أَوِ الْعَطَبُ وَ لِلَّهِ عاقِبَةُ الْأُمُورِ
He-asws wrote to a man who had asked him-asws for evidence: ‘One who asks for a Verse or proof, he will be given what he asks for. Then (if) he returns from the one he had sought a Verse from, will be Punished double Punishment, while the one being patient will be given the Support from Allah-azwj, and the people are inclining upon a ploy of preferring the published books (which could be fake). We-asws ask Allah-azwj for the correctness, for it is the submission or the reproach, and for Allah-azwj is end-result of the matters’.
وَ كَتَبَ إِلَيْهِ بَعْضُ شِيعَتِهِ يُعَرِّفُهُ اخْتِلَافَ الشِّيعَةِ فَكَتَبَ ع إِنَّمَا خَاطَبَ اللَّهُ الْعَاقِلَ وَ النَّاسُ فِيَّ عَلَى طَبَقَاتٍ
And one of his-asws Shias wrote to him letting him-asws know the differing of the Shias. He-asws wrote: ‘But rather, Allah-azwj has Addressed the intellectual, and the people are upon categories regarding me-asws: –
الْمُسْتَبْصِرُ عَلَى سَبِيلِ نَجَاةٍ مُتَمَسِّكٌ بِالْحَقِّ مُتَعَلِّقٌ بِفَرْعِ الْأَصْلِ غَيْرُ شَاكٍّ وَ لَا مُرْتَابٍ لَا يَجِدُ عَنِّي مَلْجَأً
(A category) are insightful upon the way of salvation, adhering with the truth, attaching with a branch of the root without doubt, nor suspicions, nor finding any shelter away from me-asws.
وَ طَبَقَةٌ لَمْ تَأْخُذِ الْحَقَّ مِنْ أَهْلِهِ فَهُمْ كَرَاكِبِ الْبَحْرِ يَمُوجُ عِنْدَ مَوْجِهِ وَ يَسْكُنُ عِنْدَ سُكُونِهِ
And a category did not take the truth from its people, so they are like sailors in the sea, rocking with its waves and being calm with its calmness.
وَ طَبَقَةٌ اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطانُ شَأْنُهُمُ الرَّدُّ عَلَى أَهْلِ الْحَقِّ وَ دَفْعُ الْحَقِّ بِالْبَاطِلِ حَسَداً مِنْ عِنْدِ أَنْفُسِهِمْ
And a category The Satan has overcome upon them, [58:19]. Their occupation is the rebuttal upon the people of truth and defending the truth with the falsehood out of envy from themselves.
فَدَعْ مَنْ ذَهَبَ يَمِيناً وَ شِمَالًا فَإِنَّ الرَّاعِيَ إِذَا أَرَادَ أَنْ يَجْمَعَ غَنَمَهُ جَمَعَهَا بِأَهْوَنِ سَعْيٍ
Therefore, leave the ones going right and left, for the shepherd, when he wants to gather his sheep, would gather it with the slightest effort.
وَ إِيَّاكَ وَ الْإِذَاعَةَ وَ طَلَبَ الرِّئَاسَةِ فَإِنَّهُمَا يَدْعُوَانِ إِلَى الْهَلَكَةِ.
And beware of the publicising (secrets) and seeking the governance, for these two call to the destruction’’.[3]
وَ قَالَ ع مِنَ الذُّنُوبِ الَّتِي لَا تُغْفَرُ لَيْتَنِي لَا أُؤَاخَذُ إِلَّا بِهَذَا.
And he-asws said: ‘From the sins which are not Forgiven (is a sinner saying), ‘If only I would not be Seized except for this’’.[4]
ثُمَّ قَالَ ع الْإِشْرَاكُ فِي النَّاسِ أَخْفَى مِنْ دَبِيبِ النَّمْلِ عَلَى الْمِسْحِ الْأَسْوَدِ فِي اللَّيْلَةِ الْمُظْلِمَةِ.
Then he-asws said: ‘The Shirk(s) among the people is more hidden than the crawl of the ant upon the black rock in the dark night’’.[5]
وَ قَالَ ع بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- أَقْرَبُ إِلَى اسْمِ اللَّهِ الْأَعْظَمِ مِنْ سَوَادِ الْعَيْنِ إِلَى بَيَاضِهَا
And he-asws said: ‘In the Name of Allah-azwj the Beneficent, the Merciful! (I-asws am) closer to the Magnificent Name of Allah-azwj than the blackness of the eye is to its whiteness’.
وَ خَرَجَ فِي بَعْضِ تَوْقِيعَاتِهِ ع عِنْدَ اخْتِلَافِ قَوْمٍ مِنْ شِيعَتِهِ فِي أَمْرِهِ مَا مُنِيَ أَحَدٌ مِنْ آبَائِي بِمِثْلِ مَا مُنِيتُ بِهِ مِنْ شَكِّ هَذِهِ الْعِصَابَةِ فِيَّ فَإِنْ كَانَ هَذَا الْأَمْرُ أَمْراً اعْتَقَدَتْمُوُهُ وَ دِنْتُمْ بِهِ إِلَى وَقْتٍ ثُمَّ يَنْقَطِعُ فَلِلشَّكِّ مَوْضِعٌ وَ إِنْ كَانَ مُتَّصِلًا مَا اتَّصَلَتْ أُمُورُ اللَّهِ فَمَا مَعْنَى هَذَا الشَّكِّ.
And it emerged from one of his-asws letters during differing of a group of his-asws Shias regarding his-asws matter (Imamate): ‘No one from my-asws forefathers-asws have suffered what I-asws have suffered with from the doubts of this gang regarding me-asws. If this commander were to be a matter you believe in and make it a religion with it up to a time, then you would have cut off. For the doubt there is a place, and if it were to be connected what the Commands of Allah‑azwj are connected with, so what is the meaning of this doubt?’’[6]
وَ قَالَ ع حُبُّ الْأَبْرَارِ لِلْأَبْرَارِ ثَوَابٌ لِلْأَبْرَارِ وَ حُبُّ الْفُجَّارِ لِلْأَبْرَارِ فَضِيلَةٌ لِلْأَبْرَارِ وَ بُغْضُ الْفُجَّارِ لِلْأَبْرَارِ زَيْنٌ لِلْأَبْرَارِ وَ بُغْضُ الْأَبْرَارِ لِلْفُجَّارِ خِزْيٌ عَلَى الْفُجَّارِ.
And he-asws said: ‘Love of the righteous for the righteous is Reward for the righteous, and love of the immoral for the righteous is a merit for the righteous, and hatred of the immoral for the righteous is an adornment for the righteous, and hatred of the righteous for the immoral is a disgrace upon the immoral’’.[7]
وَ قَالَ ع مِنَ التَّوَاضُعِ السَّلَامُ عَلَى كُلِّ مَنْ تَمُرُّ بِهِ وَ الْجُلُوسُ دُونَ شَرَفِ الْمَجْلِسِ.
And he-asws said: ‘From humbleness is the greeting to every one you pass by, and the sitting lower nobility of the seat’’.[8]
وَ قَالَ ع مِنَ الْجَهْلِ الضَّحِكُ مِنْ غَيْرِ عَجَبٍ.
And he-asws said: ‘From the ignorance is the laughing from without being surprised’’.[9]
وَ قَالَ ع مِنَ الْفَوَاقِرِ الَّتِي تَقْصِمُ الظَّهْرَ جَارٌ إِنْ رَأَى حَسَنَةً أَخْفَاهَا وَ إِنْ رَأَى سَيِّئَةً أَفْشَاهَا.
And he-asws said: ‘From the back-breakers which break the back is a neighbour if he sees a good deed (from you) he conceals it, and if he sees an evil deed, spreads it’’.[10]
وَ قَالَ ع لِشِيعَتِهِ أُوصِيكُمْ بِتَقْوَى اللَّهِ وَ الْوَرَعِ فِي دِينِكُمْ وَ الِاجْتِهَادِ لِلَّهِ وَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ إِلَى مَنِ ائْتَمَنَكُمْ مِنْ بَرٍّ أَوْ فَاجِرٍ وَ طُولِ السُّجُودِ وَ حُسْنِ الْجِوَارِ فَبِهَذَا جَاءَ مُحَمَّدٌ ص
And he-asws said to his-asws Shias: ‘I-asws advise you all with fearing Allah-azwj and the devoutness in your religion, and the struggling for Allah-azwj, and the truthful narration, and fulfilling the entrustment to the one who had entrusted you, be he from the righteous or an immoral; and lengthy Sajdah(s), and good neighbourliness. This is what Muhammad-saww had come with.
صَلُّوا فِي عَشَائِرِهِمْ وَ اشْهَدُوا جَنَائِزَهُمْ وَ عُودُوا مَرْضَاهُمْ وَ أَدُّوا حُقُوقَهُمْ فَإِنَّ الرَّجُلَ مِنْكُمْ إِذَا وَرِعَ فِي دِينِهِ وَ صَدَقَ فِي حَدِيثِهِ وَ أَدَّى الْأَمَانَةَ وَ حَسُنَ خُلُقُهُ مَعَ النَّاسِ قِيلَ هَذَا شِيعِيٌّ فَيَسُرُّنِي ذَلِكَ
Connect among your clans, and attend their funerals, and console their sick, and fulfil their rights, for when the man from you is devout in his religion, and is truthful in his narration, and fulfils the entrustment, and his manners with the people are good, it will be said this is my‑asws Shia. So that would make me-asws happy.
اتَّقُوا اللَّهَ وَ كُونُوا زَيْناً وَ لَا تَكُونُوا شَيْناً جَرُّوا إِلَيْنَا كُلَّ مَوَدَّةٍ وَ ادْفَعُوا عَنَّا كُلَّ قَبِيحٍ فَإِنَّهُ مَا قِيلَ فِينَا مِنْ حُسْنٍ فَنَحْنُ أَهْلُهُ وَ مَا قِيلَ فِينَا مِنْ سُوءٍ فَمَا نَحْنُ كَذَلِكَ
Fear Allah-azwj, and be an adornment and do not be a shame. Attract every affection towards us-asws and push away from us-asws every ugliness. Surely, whatever good is said regarding us‑asws, we-asws are its rightful, and whatever from the evil is said regarding us-asws, we-asws are not like that.
لَنَا حَقٌّ فِي كِتَابِ اللَّهِ وَ قَرَابَةٌ مِنْ رَسُولِ اللَّهِ وَ تَطْهِيرٌ مِنَ اللَّهِ لَا يَدَّعِيهِ أَحَدٌ غَيْرُنَا إِلَّا كَذَّابٌ
There is a right for us-asws in the Book of Allah-azwj, and a kinship from Rasool-Allah-saww, and Purification from Allah-azwj. No one apart from us-asws will claim that except a liar.
أَكْثِرُوا ذِكْرَ اللَّهِ وَ ذِكْرَ الْمَوْتِ وَ تِلَاوَةَ الْقُرْآنِ وَ الصَّلَاةَ عَلَى النَّبِيِّ ص فَإِنَّ الصَّلَاةَ عَلَى رَسُولِ اللَّهِ عَشْرُ حَسَنَاتٍ
Frequent the Zikr of Allah-azwj, and remember the death, and recite the Quran, and send the Salawaat upon the Prophet-saww, for the Salawaat upon Rasool-Allah-saww is ten good deeds.
احْفَظُوا مَا وَصَّيْتُكُمْ بِهِ وَ أَسْتَوْدِعُكُمُ اللَّهَ وَ أَقْرَأُ عَلَيْكُمُ السَّلَامَ.
Preserve what I-asws am advising you with, and I-asws entrust you to Allah-azwj and convey the greeting upon you all’’.[11]
وَ قَالَ ع لَيْسَتِ الْعِبَادَةُ كَثْرَةَ الصِّيَامِ وَ الصَّلَاةِ وَ إِنَّمَا الْعِبَادَةُ كَثْرَةُ التَّفَكُّرِ فِي أَمْرِ اللَّهِ.
And he-asws said: ‘The worship isn’t abundance of fasting and the Salat, and rather the worship is abundance of pondering in the Commands of Allah-azwj’’.[12]
وَ قَالَ ع بِئْسَ الْعَبْدُ عَبْدٌ يَكُونُ ذَا وَجْهَيْنِ وَ ذَا لِسَانَيْنِ يُطْرِي أَخَاهُ شَاهِداً وَ يَأْكُلُهُ غَائِباً إِنْ أُعْطِيَ حَسَدَهُ وَ إِنِ ابْتُلِيَ خَانَهُ.
And he-asws said: ‘The evil servant is a servant who happens to be with two faces and with two tongues. He praises his brother when he is present and eats him (backbites) when he is absent. If he is Given, he envies him, and if He-azwj is afflicted, he betrays (abandons) him’’.[13]
وَ قَالَ ع الْغَضَبُ مِفْتَاحُ كُلِّ شَرٍّ.
And he-asws said: ‘The anger is a key of all evil’’.[14]
وَ قَالَ ع لِشِيعَتِهِ فِي سَنَةِ سِتِّينَ وَ مِائَتَيْنِ أَمَرْنَاكُمْ بِالتَّخَتُّمِ فِي الْيَمِينِ وَ نَحْنُ بَيْنَ ظَهْرَانَيْكُمْ وَ الْآنَ نَأْمُرُكُمْ بِالتَّخَتُّمِ فِي الشِّمَالِ لِغَيْبَتِنَا عَنْكُمْ إِلَى أَنْ يُظْهِرَ اللَّهُ أَمْرَنَا وَ أَمْرَكُمْ فَإِنَّهُ مِنْ أَدَلِّ دَلِيلٍ عَلَيْكُمْ فِي وَلَايَتِنَا أَهْلَ الْبَيْتِ
And he-asws said to his-asws Shias in the year two hundred and sixty: ‘We-asws had instructed you all with wearing the ring in the right hand while we-asws were in your midst, and now we-asws are instructing you with wearing the ring in the left hand at our-asws absence from you up to (the time) Allah-azwj Manifests our-asws matter (Al-Qaim-ajfj) and your matter, for it is the most evidencing of the evidence(s) upon you all regarding our-asws Wilayah, People-asws of the Household’.
فَخَلَعُوا خَوَاتِيمَهُمْ مِنْ أَيْمَانِهِمْ بَيْنَ يَدَيْهِ وَ لَبِسُوهَا فِي شَمَائِلِهِمْ وَ قَالَ ع لَهُمْ حَدِّثُوا بِهَذَا شِيعَتَنَا.
So they removed their rings from their right hands in front of him-asws and wore these in their left hands, and he-asws said to them: ‘Narrate this to our-asws Shias!’’[15]
وَ قَالَ ع أَقَلُّ النَّاسِ رَاحَةً الْحَقُودُ.
And he-asws said: ‘The one of least rest from the people is the vindictive’’.[16]
وَ قَالَ ع أَوْرَعُ النَّاسِ مَنْ وَقَفَ عِنْدَ الشُّبْهَةِ أَعْبَدُ النَّاسِ مَنْ أَقَامَ عَلَى الْفَرَائِضِ أَزْهَدُ النَّاسِ مَنْ تَرَكَ الْحَرَامَ أَشَدُّ النَّاسِ اجْتِهَاداً مَنْ تَرَكَ الذُّنُوبَ.
And he-asws said: ‘The most devout of the people who pauses at the suspicions; the most worshipping of the people is one who stands upon the obligations; the most ascetic of the people is one who neglects the Prohibitions; and severest of the people in struggle is one who neglects the sins’’.[17]
وَ قَالَ ع إِنَّكُمْ فِي آجَالٍ مَنْقُوصَةٍ وَ أَيَّامٍ مَعْدُودَةٍ وَ الْمَوْتُ يَأْتِي بَغْتَةً مَنْ يَزْرَعْ خَيْراً يَحْصُدْ غِبْطَةً وَ مَنْ يَزْرَعْ شَرّاً يَحْصُدْ نَدَامَةً لِكُلِّ زَارِعٍ مَا زَرَعَ-
And he-asws said: ‘You are in reduction in the lifespans, and the days are numbered, and the death comes suddenly. One who cultivates good will harvest bliss, and one who cultivates evil will harvest regret. For every cultivator is what he has cultivated.
لَا يُسْبَقُ بَطِيءٌ بِحَظِّهِ وَ لَا يُدْرِكُ حَرِيصٌ مَا لَمْ يُقَدَّرْ لَهُ مَنْ أُعْطِيَ خَيْراً فَاللَّهُ أَعْطَاهُ وَ مَنْ وُقِيَ شَرّاً فَاللَّهُ وَقَاهُ.
Neither can a slow one precede his share, nor can a greedy realise what has not been Pre-determined for him; one who is Given good, so Allah-azwj Gave him, and one who is saved from evil, so Allah-azwj has Saved him’’.[18]
وَ قَالَ ع الْمُؤْمِنُ بَرَكَةٌ عَلَى الْمُؤْمِنِ وَ حُجَّةٌ عَلَى الْكَافِرِ.
And he-asws said: ‘The Momin is a blessing upon the Momin and an argument against the Kafir’’.[19]
وَ قَالَ ع قَلْبُ الْأَحْمَقِ فِي فَمِهِ وَ فَمُ الْحَكِيمِ فِي قَلْبِهِ.
And he-asws said: ‘The heart of an idiot is in his mouth, and the mouth of a wise one is in his heart’’.[20]
وَ قَالَ ع لَا يَشْغَلْكَ رِزْقٌ مَضْمُونٌ عَنْ عَمَلٍ مَفْرُوضٍ.
And he-asws said: ‘The Guaranteed sustenance should not pre-occupy you from doing the Obligations’’.[21]
وَ قَالَ ع مَنْ تَعَدَّى فِي طَهُورِهِ كَانَ كَنَاقِضِهِ.
And he-asws said: ‘One who exceeds in his cleansing (Wud’u) would be like breaking it’’.[22]
وَ قَالَ ع مَا تَرَكَ الْحَقَّ عَزِيزٌ إِلَّا ذَلَّ وَ لَا أَخَذَ بِهِ ذَلِيلٌ إِلَّا عَزَّ.
And he-asws said: ‘No honourable one neglected the truth except he was humbled, nor did any humble one take with it except he was honourable’’.[23]
وَ قَالَ ع صَدِيقُ الْجَاهِلِ تَعَبٌ.
And he-asws said: ‘A friend of the ignorant one is tiredness’’.[24]
وَ قَالَ ع خَصْلَتَانِ لَيْسَ فَوْقَهُمَا شَيْءٌ الْإِيمَانُ بِاللَّهِ وَ نَفْعُ الْإِخْوَانِ.
And he-asws said: ‘Two characteristics, there isn’t anything above these – the Eman with Allah‑azwj and benefitting the brothers’’.[25]
وَ قَالَ ع جُرْأَةُ الْوَلَدِ عَلَى وَالِدِهِ فِي صِغَرِهِ تَدْعُو إِلَى الْعُقُوقِ فِي كِبَرِهِ.
And he-asws said: ‘The audacity of the son upon his father during his young age will call to the disownment during his old age’’.[26]
وَ قَالَ ع لَيْسَ مِنَ الْأَدَبِ إِظْهَارُ الْفَرَحِ عِنْدَ الْمَحْزُونِ.
And he-asws said: ‘It isn’t from the etiquettes, revealing the joy in the presence of the grieving one’’.[27]
وَ قَالَ ع خَيْرٌ مِنَ الْحَيَاةِ مَا إِذَا فَقَدْتَهُ بغضت [أَبْغَضْتَ] الْحَيَاةَ وَ شَرٌّ مِنَ الْمَوْتِ مَا إِذَا نَزَلَ بِكَ أَحْبَبْتَ الْمَوْتَ.
And he-asws said: ‘Better than the life is what if you miss it, the life would be hateful; and eviler than the death is what if it befalls with your, the death would be more beloved (to you)’’.[28]
وَ قَالَ ع رِيَاضَةُ الْجَاهِلِ وَ رَدُّ الْمُعْتَادِ عَنْ عَادَتِهِ كَالْمُعْجِزِ.
And he-asws said: ‘Training the ignorant one and returning the habitual one from his habit is like the miracle’’.[29]
وَ قَالَ ع التَّوَاضُعُ نِعْمَةٌ لَا يُحْسَدُ عَلَيْهَا.
And he-asws said: ‘The humbleness is a bounty not envied upon’’.[30]
وَ قَالَ ع لَا تُكْرِمِ الرَّجُلَ بِمَا يَشُقُّ عَلَيْهِ.
And he-asws said: ‘Do not honour the man with what is grievous upon him’’.[31]
وَ قَالَ ع مَنْ وَعَظَ أَخَاهُ سِرّاً فَقَدْ زَانَهُ وَ مَنْ وَعَظَهُ عَلَانِيَةً فَقَدْ شَانَهُ.
And he-asws said: ‘One who preaches his brother in secret, so he has adorned him, and the one who preaches to him in the open, so he has shamed him’’.[32]
وَ قَالَ ع مَا مِنْ بَلِيَّةٍ إِلَّا وَ لِلَّهِ فِيهَا نِعْمَةٌ تُحِيطُ بِهَا.
And he-asws said: ‘There is none from the afflictions except for Allah-azwj there is a bounty in it surround it’’.[33]
وَ قَالَ ع مَا أَقْبَحَ بِالْمُؤْمِنِ أَنْ تَكُونَ لَهُ رَغْبَةٌ تُذِلُّهُ.
And he-asws said: ‘How ugly it is with the Momin if there happens to be a desires of his disgracing him’’.[34]
2- ف، تحف العقول كِتَابُهُ ع إِلَى إِسْحَاقَ بْنِ إِسْمَاعِيلَ النَّيْسَابُورِيِّ سَتَرَنَا اللَّهُ وَ إِيَّاكَ بِسِتْرِهِ وَ تَوَلَّاكَ فِي جَمِيعِ أُمُورِكَ بِصُنْعِهِ
(The book) ‘Tuhaf Al Uqoul’ –
‘His-asws letter to Is’haq Bin Ismail Al-Neyshapuri: ‘May Allah-azwj Veil us-asws and you with His‑azwj Veil, and Take Charge of you in entirety of your affairs with His-azwj Protection.
فَهِمْتُ كِتَابَكَ يَرْحَمُكَ اللَّهُ وَ نَحْنُ بِحَمْدِ اللَّهِ وَ نِعْمَتِهِ أَهْلُ بَيْتٍ
I-asws have understood your letter, may Allah-azwj have Mercy on you, and we-asws, by the Praise of Allah-azwj and His-azwj Favour, are People-asws of the Household.
نَرِقُّ عَلَى أَوْلِيَائِنَا وَ نُسَرُّ بِتَتَابُعِ إِحْسَانِ اللَّهِ إِلَيْهِمْ وَ فَضْلِهِ لَدَيْهِمْ وَ نَعْتَدُّ بِكُلِّ نِعْمَةٍ يُنْعِمُهَا اللَّهُ تَبَارَكَ وَ تَعَالَى عَلَيْهِمْ
We-asws sympathise with our-asws friends and we-asws are cheered by the consecutive Favours of Allah-azwj to them, and His-azwj Grace for them, and we-asws cherish every blessing Allah-azwj Blessed and Exalted has Favoured upon them.
فَأَتَمَّ اللَّهُ عَلَيْكَ يَا إِسْحَاقُ وَ عَلَى مَنْ كَانَ مِثْلَكَ مِمَّنْ قَدْ رَحِمَهُ اللَّهُ وَ بَصَّرَهُ بَصِيرَتَكَ نِعْمَتَهُ وَ قَدَّرَ تَمَامَ نِعْمَتِهِ دُخُولَ الْجَنَّةِ
Allah-azwj Completed upon you, O Is’haq, and the ones who are like you, from the ones He-azwj has Shown Mercy on and Gave him the insight (like) your insight of His-azwj bounties, and Determined completion of His-azwj bounties as entering the Paradise.
وَ لَيْسَ مِنْ نِعْمَةٍ وَ إِنْ جَلَّ أَمْرُهَا وَ عَظُمَ خَطَرُهَا إِلَّا وَ الْحَمْدُ لِلَّهِ تَقَدَّسَتْ أَسْمَاؤُهُ عَلَيْهَا مُؤَدٍّ شُكْرَهَا
And there isn’t from a Blessing of Allah-azwj, and even if its matter is majestic and its occurrent is mighty, except and the Praise is for Allah-azwj, Holy are His-azwj Names, upon these one should be giving its thanks.
وَ أَنَا أَقُولُ الْحَمْدُ لِلَّهِ أَفْضَلَ مَا حَمِدَهُ حَامِدُهُ إِلَى أَبَدِ الْأَبَدِ بِمَا مَنَّ اللَّهُ عَلَيْكَ مِنْ رَحْمَتِهِ وَ نَجَّاكَ مِنَ الْهَلَكَةِ وَ سَهَّلَ سَبِيلَكَ عَلَى الْعَقَبَةِ
And I-asws am saying, the Praise is for Allah-azwj like what a praising one should be praising Allah-azwj with, for ever and ever, due to what He-azwj has Conferred upon you with His-azwj Blessings, and Rescued from the destruction, and Eased your way upon the obstacles.
وَ ايْمُ اللَّهِ إِنَّهَا لَعَقَبَةٌ كَئُودٌ شَدِيدٌ أَمْرُهَا صَعْبٌ مَسْلَكُهَا عَظِيمٌ بَلَاؤُهَا قَدِيمٌ فِي الزُّبُرِ الْأُولَى ذِكْرُهَا وَ لَقَدْ كَانَتْ مِنْكُمْ فِي أَيَّامِ الْمَاضِي ع إِلَى أَنْ مَضَى لِسَبِيلِهِ وَ فِي أَيَّامِي هَذِهِ أُمُورٌ كُنْتُمْ فِيهَا عِنْدِي غَيْرَ مَحْمُودِي الرَّأْيِ وَ لَا مُسَدَّدِي التَّوْفِيقِ فَاعْلَمْ يَقِيناً
And I-asws swear by Allah-azwj! It is a severe stumbling block, its matter is difficult, its way is grievous, its affliction is lengthy, and its torment is ancient, its mention is first in the Psalms. Such affairs have taken place from you all during the days of Al Maazy (7th Imam-asws until he-asws passed to his-asws way, and during these days of mine-asws, in which you have not been praise-worthy of the affairs, nor guided of the inclination, and known certainty.
يَا إِسْحَاقُ أَنَّهُ مَنْ خَرَجَ مِنْ هَذِهِ الدُّنْيَا أَعْمَى- فَهُوَ فِي الْآخِرَةِ أَعْمى وَ أَضَلُّ سَبِيلًا
O Is’haq! The one who exits from this life of the word blind, so he would be blind in the Hereafter and more straying from the way [17:72].
يَا إِسْحَاقُ لَيْسَ تَعْمَى الْأَبْصَارُ- وَ لكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ وَ ذَلِكَ قَوْلُ اللَّهِ فِي مُحْكَمِ كِتَابِهِ حِكَايَةً عَنِ الظَّالِمِ إِذْ يَقُولُ رَبِّ لِمَ حَشَرْتَنِي أَعْمى وَ قَدْ كُنْتُ بَصِيراً-
O Is’haq! It isn’t blindness of the sights, but it is blindness of the hearts which are in the chests, and that is the Word of Allah-azwj in the Decisive of His-azwj Book, a Narration from the oppressor when he will be saying: ‘Lord! Why did You Resurrect me as blind, and I used to be a seeing one? [20:125].
قالَ كَذلِكَ أَتَتْكَ آياتُنا فَنَسِيتَها وَ كَذلِكَ الْيَوْمَ تُنْسى وَ أَيُّ آيَةٍ أَعْظَمُ مِنْ حُجَّةِ اللَّهِ عَلَى خَلْقِهِ وَ أَمِينِهِ فِي بِلَادِهِ وَ شَهِيدِهِ عَلَى عِبَادِهِ مِنْ بَعْدِ مَنْ سَلَفَ مِنْ آبَائِهِ الْأَوَّلِينَ النَّبِيِّينَ وَ آبَائِهِ الْآخِرِينَ الْوَصِيِّينَ عَلَيْهِمْ أَجْمَعِينَ السَّلَامُ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ
Allah-azwj Mighty and Majestic Said: “Like that, We Gave you Our Signs, but you forgot them! And Like that, today We will Forget you!”. And which Sign, is mightier than a Divine Authority of Allah-azwj Mighty and Majestic upon His-azwj creatures, and His-azwj trustee in His-azwj country, and His-azwj witness upon His-azwj servants from after what had been said by the former ancestors from the Prophets-as, and his-asws forefathers-asws from the latter ones from the successors-asws, upon them all be the Mercy of Allah-azwj and His-azwj Blessings.
فَأَيْنَ يُتَاهُ بِكُمْ وَ أَيْنَ تَذْهَبُونَ كَالْأَنْعَامِ عَلَى وُجُوهِكُمْ عَنِ الْحَقِّ تَصْدِفُونَ وَ بِالْبَاطِلِ تُؤْمِنُونَ وَ بِنِعْمَةِ اللَّهِ تَكْفُرُونَ أَوْ تَكُونُونَ مِمَّنْ يُؤْمِنُ بِبَعْضِ الْكِتَابِ وَ يَكْفُرُ بِبَعْضٍ فَما جَزاءُ مَنْ يَفْعَلُ ذلِكَ مِنْكُمْ وَ مِنْ غَيْرِكُمْ إِلَّا خِزْيٌ فِي الْحَياةِ الدُّنْيا وَ طُولُ عَذَابٍ فِي الْآخِرَةِ الْبَاقِيَةِ
So where are they coming with you all and where are they going? Like the sheep upon their faces, deviating away from the truth and wishing for the falsehood, and with the Favour of Allah-azwj you are disbelieving or belying. The one who believes in part of the Book and disbelieve in part. There is no Recompense of the one of you who does that, and from others, except disgrace in the life of the perishing world, and lengthy Punishment of the ever-lasting Hereafter.
وَ ذلِكَ وَ اللَّهِ الْخِزْيُ الْعَظِيمُ إِنَّ اللَّهَ بِمَنِّهِ وَ رَحْمَتِهِ لَمَّا فَرَضَ عَلَيْكُمُ الْفَرَائِضَ لَمْ يَفْرِضْ ذَلِكَ عَلَيْكُمْ لِحَاجَةٍ مِنْهُ إِلَيْكُمْ بَلْ رَحْمَةً مِنْهُ لَا إِلَهَ إِلَّا هُوَ عَلَيْكُمْ لِيَمِيزَ … الْخَبِيثَ مِنَ الطَّيِّبِ وَ لِيَبْتَلِيَ … ما فِي صُدُورِكُمْ وَ لِيُمَحِّصَ ما فِي قُلُوبِكُمْ لِتُسَابِقُوا إِلَى رَحْمَةِ اللَّهِ وَ لِتَتَفَاضَلَ مَنَازِلُكُمْ فِي جَنَّتِهِ
And by Allah-azwj, that is the mighty disgrace. Allah-azwj, by His-azwj Grace and His-azwj Conferment, when He-azwj Obligated the obligations upon you all, did not Obligated these upon you due to any need being for Him-azwj to you all. But He-azwj it is a Mercy from Him-azwj upon you all, there is no god except He-azwj, For Allah to Distinguish between the wicked from the good, [8:37] and for Allah to Test what is in your chests and for Him to Purge what is in your hearts; [3:154], so you would be competing to His-azwj Mercy and to better your status in His-azwj Paradise.
فَفَرَضَ عَلَيْكُمُ الْحَجَّ وَ الْعُمْرَةَ وَ إِقَامَ الصَّلَاةِ وَ إِيتَاءَ الزَّكَاةِ وَ الصَّوْمَ وَ الْوَلَايَةَ وَ جَعَلَ لَكُمْ بَاباً تَسْتَفْتِحُونَ بِهِ أَبْوَابَ الْفَرَائِضِ وَ مِفْتَاحاً إِلَى سَبِيلِهِ- لَوْ لَا مُحَمَّدٌ ص وَ الْأَوْصِيَاءُ مِنْ وُلْدِهِ لَكُنْتُمْ حَيَارَى كَالْبَهَائِمِ لَا تَعْرِفُونَ فَرْضاً مِنَ الْفَرَائِضِ وَ هَلْ تُدْخَلُ مَدِينَةٌ إِلَّا مِنْ بَابِهَا
He-azwj Obligated the Hajj and the Umrah upon you, and establishing the Salat, and giving the Zakat, and the fasting, and the Wilayah, and Sufficed with these for you as a door to be opening to the doors of the Obligatory acts and as a key to His-azwj Way. And had it not been for Muhammad-saww and the successors-asws from after him-saww, you would all have been confused like the animals are, not knowing any obligation from the obligations. And can one enter a city except from its door?
فَلَمَّا مَنَّ عَلَيْكُمْ بِإِقَامَةِ الْأَوْلِيَاءِ بَعْدَ نَبِيِّكُمْ قَالَ اللَّهُ فِي كِتَابِهِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ رَضِيتُ لَكُمُ الْإِسْلامَ دِيناً
When He-azwj Conferred upon you with Nominating the Guardians-asws after your Prophet-saww, Allah-azwj in His-azwj Book: Today I Perfected your Religion for you and Completed My Favour upon you and am Pleased with Al-Islam as a Religion for you [5:3].
فَفَرَضَ عَلَيْكُمْ لِأَوْلِيَائِهِ حُقُوقاً أَمَرَكُمْ بِأَدَائِهَا لِيَحِلَّ لَكُمْ مَا وَرَاءِ ظُهُورِكُمْ مِنْ أَزْوَاجِكُمْ وَ أَمْوَالِكُمْ وَ مَآكِلِكُمْ وَ مَشَارِبِكُمْ قَالَ اللَّهُ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى
And He-azwj Obligated rights for His-azwj Guardians-asws upon you all. He-azwj commanded you with fulfilling these in order to Legalise for you what is behind your backs, from your wives, and your wealth, and your food, and your drink. Allah-azwj Said: Say: ‘I do not ask you for recompense over it, except for the cordiality to be for my relatives’. [42:23].
وَ اعْلَمُوا أَنَّ مَنْ بَخِلَ فَإِنَّما يَبْخَلُ عَنْ نَفْسِهِ وَ اللَّهُ الْغَنِيُّ وَ أَنْتُمُ الْفُقَراءُ- لَا إِلَهَ إِلَّا هُوَ
And know that the one who is stingy, rather he is stingy about himself, and Allah is the Needless, and you are the poor. [47:38]. There is no god except He-azwj.
وَ لَقَدْ طَالَتِ الْمُخَاطَبَةُ فِيمَا هُوَ لَكُمْ وَ عَلَيْكُمْ وَ لَوْ لَا مَا يُحِبُّ اللَّهُ مِنْ تَمَامِ النِّعْمَةِ مِنَ اللَّهِ عَلَيْكُمْ لَمَا رَأَيْتُمْ لِي خَطّاً وَ لَا سَمِعْتُمْ مِنِّي حَرْفاً مِنْ بَعْدِ مُضِيِّ الْمَاضِي ع
And the address has prolonged in what is between us-asws and you all, in what is for you and against you, and had it not been for what obligates from the completion of the Favour from Allah-azwj upon you, you would neither have seen any written line from me-asws nor would you have heard any word from me-asws, from after the passing of Al Maazi-asws (7th Imam-asws).
وَ أَنْتُمْ فِي غَفْلَةٍ مِمَّا إِلَيْهِ مَعَادُكُمْ وَ مِنْ بَعْدِ إِقَامَتِي لَكُمْ إِبْرَاهِيمَ بْنَ عَبْدَةَ وَ كِتَابِيَ الَّذِي حَمَلَهُ إِلَيْكُمْ مُحَمَّدُ بْنُ مُوسَى النَّيْسَابُورِيُّ- وَ اللَّهُ الْمُسْتَعانُ عَلَى كُلِّ حَالٍ
You are in heedlessness from what to it is your return. And from after, my-asws having nominated for you Ibrahim Bin Abdah, and his letter which Muhammad Bin Musa Al-Neshapuri had carried, and Allah-azwj is the Helper upon every situation.
وَ إِيَّاكُمْ أَنْ تُفَرِّطُوا فِي جَنْبِ اللَّهِ فَتَكُونُوا مِنَ الْخَاسِرِينَ فَبُعْداً وَ سُحْقاً لِمَنْ رَغِبَ عَنْ طَاعَةِ اللَّهِ وَ لَمْ يَقْبَلْ مَوَاعِظَ أَوْلِيَائِهِ فَقَدْ أَمَرَكُمُ اللَّهُ بِطَاعَتِهِ وَ طَاعَةِ رَسُولِهِ وَ طَاعَةِ أُولِي الْأَمْرِ
And beware of missing out regarding the Side of Allah-azwj, so you will be from the losers. Distancing and remoteness be for the one who turns away from the obedience of Allah-azwj and does not accept the advice of His-azwj Guardians-asws, and Allah-azwj has Commanded you with obeying Him-azwj. There is no god except He-azwj and obeying His-azwj Rasool-saww and obeying Masters-asws of the Command.
رَحِمَ اللَّهُ ضَعْفَكُمْ وَ غَفْلَتَكُمْ وَ صَبَّرَكُمْ عَلَى أَمْرِكُمْ فَمَا أَغَرَّ الْإِنْسَانَ بِرَبِّهِ الْكَرِيمِ
May Allah-azwj have Mercy on your weakness and your heedlessness, and your patience of what He-azwj has Commanded you. How deceived is the human being with his Benevolent Lord-azwj.
وَ لَوْ فَهِمَتِ الصُّمُّ الصِّلَابُ بَعْضَ مَا هُوَ فِي هَذَا الْكِتَابِ لَتَصَدَّعَتْ قَلَقاً وَ خَوْفاً مِنْ خَشْيَةِ اللَّهِ وَ رُجُوعاً إِلَى طَاعَةِ اللَّهِ
And even if the solid stone were to understand part of what is in this letter, it would crack in anxiety and fear of Allah-azwj and return to obedience of Allah-azwj!
اعْمَلُوا مَا شِئْتُمْ- فَسَيَرَى اللَّهُ عَمَلَكُمْ وَ رَسُولُهُ وَ الْمُؤْمِنُونَ ثُمَ سَتُرَدُّونَ إِلى عالِمِ الْغَيْبِ وَ الشَّهادَةِ فَيُنَبِّئُكُمْ بِما كُنْتُمْ تَعْمَلُونَ-
Work whatever you so desire to, for Allah will See your work and (so will) His Rasool and the Momineen; – then – you shall be Returned to the Knower of the unseen and the seen, then He will inform you of what you were doing’ [9:105].
وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ أَجْمَعِينَ.
And the Praise is for Allah-azwj, a lot, Lord-azwj of the worlds, and may Allah-azwj Send Salawaat upon Muhammad-saww and his-saww Progeny-asws in their entirety’’.[35]
3- الدُّرَّةُ الْبَاهِرَةُ، قَالَ أَبُو مُحَمَّدٍ الْعَسْكَرِيُّ ع إِنَّ لِلسَّخَاءِ مِقْدَاراً فَإِنْ زَادَ عَلَيْهِ فَهُوَ سَرَفٌ وَ لِلْحَزْمِ مِقْدَاراً فَإِنْ زَادَ عَلَيْهِ فَهُوَ جُبْنٌ وَ لِلِاقْتِصَادِ مِقْدَاراً فَإِنْ زَادَ عَلَيْهِ فَهُوَ بُخْلٌ وَ لِلشَّجَاعَةِ مِقْدَاراً فَإِنْ زَادَ عَلَيْهِ فَهُوَ تَهَوُّرٌ-
(The book) ‘Al Durr Al Bahira’ –
‘Abu Muhammad Al-Askari-asws said: ‘For the generousity there is a measurement. If one were to increase upon it, it would be extravagance; and for the resoluteness there is a measurement. If one were to increase upon it, it would be cowardice; and for the moderation there is a measurement. If one were to increase upon it, it would be miserliness; and for the bravery there is a measurement. If one were to increase upon it, he would be recklessness.
كَفَاكَ أَدَباً تَجَنُّبُكَ مَا تَكْرَهُ مِنْ غَيْرِكَ احْذَرْ كُلَّ ذَكِيٍّ سَاكِنِ الطَّرْفِ وَ لَوْ عَقَلَ أَهْلُ الدُّنْيَا [حزبت] خَرَبَتْ خَيْرُ إِخْوَانِكَ مَنْ نَسِيَ ذَنْبَكَ إِلَيْهِ أَضْعَفُ الْأَعْدَاءِ كَيْداً مَنْ أَظْهَرَ عَدَاوَتَهُ-
It suffices you as a discipline to shun what you dislike from others; be cautious of every clever one with calm eyes; and if people of the world understood it would be ruined; best of your brothers is one for forgets your offence to him; weakest of the enemies in plotting is one who reveals his enmity.
حُسْنُ الصُّورَةِ جَمَالٌ ظَاهِرٌ وَ حُسْنُ الْعَقْلِ جَمَالٌ بَاطِنٌ مِنْ أَنِسَ بِاللَّهِ اسْتَوْحَشَ مِنَ النَّاسِ مَنْ لَمْ يَتَّقِ وُجُوهَ النَّاسِ لَمْ يَتَّقِ اللَّهَ جُعِلَتِ الْخَبَائِثُ فِي بَيْتٍ وَ جُعِلَ مِفْتَاحُهُ الْكَذِبَ
A good face is apparent beauty, and good intellect is an esoteric beauty; one who is comforted by Allah-azwj will be lonely from the people; one who does not fear faces of the people will not fear Allah-azwj; the wickedness(es) have been made to in a house, and the lying has been made to be its key.
إِذَا نَشِطَتِ الْقُلُوبُ فَأَوْدِعُوهَا وَ إِذَا نَفَرَتْ فَوَدِّعُوهَا اللَّحَاقُ بِمَنْ تَرْجُو خَيْرٌ مِنَ الْمُقَامِ مَعَ مَنْ لَا تَأْمَنُ شَرَّهُ مَنْ أَكْثَرَ الْمَنَامَ رَأَى الْأَحْلَامَ.
When the hearts are active, then entrust these, and when these are fed up then bid them farewell; joining with the one you hope is better than the staying with the one you are not safe from his evil; one of a lot of sleep sees the (worldly gains) as a dream’’.[36]
وَ قَالَ ع الْجَهْلُ خَصْمٌ وَ الْحِلْمُ حُكْمٌ وَ لَمْ يَعْرِفْ رَاحَةَ الْقَلْبِ مَنْ لَمْ يُجَرِّعْهُ الْحِلْمُ غُصَصَ الْغَيْظِ
And he-asws said: ‘The ignorance is a contender, and the forbearance is a judgement, and comfort of the heart is not known by the one whose forbearance does not swallow the choking rage.
إِذَا كَانَ الْمَقْضِيُّ كَائِناً فَالضَّرَاعَةُ لِمَا ذَا نَائِلُ الْكَرِيمِ يُحَبِّبُكَ إِلَيْهِ وَ نَائِلُ اللَّئِيمِ يَضَعُكَ لَدَيْهِ مَنْ كَانَ الْوَرَعُ سَجِيَّتَهُ وَ الْإِفْضَالُ حِلْيَتَهُ انْتَصَرَ مِنْ أَعْدَائِهِ بِحُسْنِ الثَّنَاءِ عَلَيْهِ وَ تُحَصَّنُ بِالذِّكْرِ الْجَمِيلِ مِنْ وُصُولِ نَقْصٍ إِلَيْهِ-.
When the Decreed matters is to happen, then the beseeching is for what? The benevolent achiever will make you beloved to him, while the mean achiever will drop you in front of him; One whose nature was the devoutness, and the merits were his ornaments, will be victorious from his enemies with goodly praise upon him; and fortify with the beautiful Zikr from the deficiency arriving to it’’.[37]
وَ قَالَ بَعْضُ الثِّقَاتِ وَجَدْتُ بِخَطِّهِ ع مَكْتُوباً عَلَى ظَهْرِ كِتَابٍ- قَدْ صَعِدْنَا ذُرَى الْحَقَائِقِ بِأَقْدَامِ النُّبُوَّةِ وَ الْوَلَايَةِ وَ نَوَّرْنَا السَّبْعَ الطَّرَائِقَ بِأَعْلَامِ الْفُتُوَّةِ فَنَحْنُ لُيُوثُ الْوَغَى وَ غُيُوثُ النَّدَى وَ فِينَا السَّيْفُ وَ الْقَلَمُ فِي الْعَاجِلِ وَ لِوَاءُ الْحَمْدِ وَ الْعَلَمُ فِي الْآجِلِ وَ أَسْبَاطُنَا خُلَفَاءُ الدِّينِ وَ حُلَفَاءُ الْيَقِينِ وَ مَصَابِيحُ الْأُمَمِ وَ مَفَاتِيحُ الْكَرَمِ
And one of the trusted ones said,
‘I found in his-asws handwriting, written upon the back of a letter: ‘We-asws have ascended the peaks of realities with the feet of the Prophet-hood and the Wilayah, and we enlightened the seven paths with the flags of courage. We-asws are the lions of war, and the generous helpers, and among us-asws is the sword, and the pen in the current times, and the flag of Praise, and the flag in the future, and our-asws chiefs are the caliphs of religion, and the caliphs of certainty, and lamps of the communities, and the keys of benevolence.
فَالْكَلِيمُ أُلْبِسَ حُلَّةَ الِاصْطِفَاءِ لَمَّا عَهِدْنَا مِنْهُ الْوَفَاءَ وَ رُوحُ الْقُدُسِ فِي جِنَانِ الصَّاقُورَةِ ذَاقَ مِنْ حَدَائِقِنَا الْبَاكُورَةِ
The speaker wore the garment of being Chosen when we-asws received from him-saww the loyalty, and the Holy Spirit in the gardens of the third sky tasting from its first fruits from our‑asws orchards.
وَ شِيعَتُنَا الْفِئَةُ النَّاجِيَةُ وَ الْفِرْقَةُ الزَّاكِيَةُ صَارُوا لَنَا رِدْءاً وَ صَوْناً وَ عَلَى الظَّلَمَةِ أَلْباً وَ عَوْناً وَ سَيَنْفَجِرُ لَهُمْ يَنَابِيعُ الْحَيَوَانِ بَعْدَ لَظَى النِّيرَانِ لِتَمَامِ الطَّوَاوِيَةِ وَ الطَّوَاسِينِ مِنَ السِّنِينَ.
And our-asws Shias are the group to attain salvation, and the pure sect. They have become a robe for us-asws and a fortress, and a shelter upon the darkness, and assistants, and there shall burst forth for them springs of eternal life (Al-Haywan) after the flames of fires to complete ‘Al-Tawawiyah’ and ‘Al-Tawaseen’ (cannot be translated) from the years’’.[38]
4- أَعْلَامُ الدِّينِ، قَالَ أَبُو مُحَمَّدٍ الْحَسَنُ الْعَسْكَرِيُّ ع مَنْ مَدَحَ غَيْرَ الْمُسْتَحِقِّ فَقَدْ قَامَ مَقَامَ الْمُتَّهَمِ.
(The book) ‘A’laam Al Deen’ –
‘Abu Muhammad Al-Hassan Al-Askari-asws said: ‘One who praises an undeserving one so he has stood in place of the accuser’’.[39]
وَ قَالَ ع لَا يَعْرِفُ النِّعْمَةَ إِلَّا الشَّاكِرُ وَ لَا يَشْكُرُ النِّعْمَةَ إِلَّا الْعَارِفُ.
And he-asws said: ‘No one recognises the bounty except the thanking one, nor does anyone thank for the bounty except the recogniser’’.[40]
وَ قَالَ ع ادْفَعِ الْمَسْأَلَةَ مَا وَجَدْتَ التَّحَمُّلَ يُمْكِنُكَ فَإِنَّ لِكُلِّ يَوْمٍ رِزْقاً جَدِيداً وَ اعْلَمْ أَنَّ الْإِلْحَاحَ فِي الْمَطَالِبِ يَسْلُبُ الْبَهَاءَ وَ يُورِثُ التَّعَبَ وَ الْعَنَاءَ فَاصْبِرْ حَتَّى يَفْتَحَ اللَّهُ لَكَ بَاباً يَسْهُلُ الدُّخُولُ فِيهِ
And he-asws said: ‘Repel the asking for what you can find the endurance enabling you, for there is new sustenance for every day; and know that the insistence in the requesting strips the glory and inherits the tiredness and the trouble. Therefore, be patient until Allah-azwj Opens a door for you easing the entry into it.
فَمَا أَقْرَبَ الصَّنِيعَ مِنَ الْمَلْهُوفِ وَ الْأَمْنَ مِنَ الْهَارِبِ الْمَخُوفِ فَرُبَّمَا كَانَتِ الْغِيَرُ نوع [نَوْعاً] مِنْ أَدَبِ اللَّهِ وَ الْحُظُوظُ مَرَاتِبُ فَلَا تَعْجَلْ عَلَى ثَمَرَةٍ لَمْ تُدْرِكْ وَ إِنَّمَا تَنَالُهَا فِي أَوَانِهَا
How near is the favour from the distressed one, and the security from the fleer. Sometimes the self-esteem would be a type of discipline of Allah-azwj; and the fortunes have ranks, so do not be hasty upon the fruit not having matured, and rather attain it during its season.
وَ اعْلَمْ أَنَّ الْمُدَبِّرَ لَكَ أَعْلَمُ بِالْوَقْتِ الَّذِي يَصْلُحُ حَالُكَ فِيهِ فَثِقْ بِخِيَرَتِهِ فِي جَمِيعِ أُمُورِكَ يَصْلُحْ حَالُكَ وَ لَا تَعْجَلْ بِحَوَائِجِكَ قَبْلَ وَقْتِهَا فَيَضِيقَ قَلْبُكَ وَ صَدْرُكَ وَ يَخْشَاكَ الْقُنُوطُ
And know that the Arranger for you is more Knowing with the timing your situation will be correct in it, therefore trust with His-azwj Choice in entirety of your affairs. He-azwj will Correct your situation, and do not be hasty with your needs before its time, for your heart and your chest will be constricted and you will fear the despondency.
وَ اعْلَمْ أَنَّ لِلسَّخَاءِ مِقْدَاراً فَإِنْ زَادَ عَلَيْهِ فَهُوَ سَرَفٌ وَ إِنَّ لِلْحَزْمِ مِقْدَاراً فَإِنْ زَادَ عَلَيْهِ فَهُوَ تَهَوُّرٌ وَ احْذَرْ كُلَّ ذَكِيٍّ سَاكِنِ الطَّرْفِ وَ لَوْ عَقَلَ أَهْلُ الدُّنْيَا خَرِبَتْ.
And know that for the generosity there is a measure. If it is increased upon, it would be extravagance, and for the resoluteness there is a measurement, if it is increased upon, it would be recklessness; and be cautious of every clever one with calm eyes; and if the people of the world were to understand, it would be ruined’’.[41]
وَ قَالَ ع خَيْرُ إِخْوَانِكَ مَنْ نَسِيَ ذَنْبَكَ وَ ذَكَرَ إِحْسَانَكَ إِلَيْهِ.
And he-asws said: ‘Best of your brothers is one who forgets your offence and remembers your favour to him’’.[42]
وَ قَالَ ع أَضْعَفُ الْأَعْدَاءِ كَيْداً مَنْ أَظْهَرَ عَدَاوَتَهُ.
And he-asws said: ‘Weakest of the enemies in plotting is one who reveals his enmity’’.[43]
وَ قَالَ ع حُسْنُ الصُّورَةِ جَمَالٌ ظَاهِرٌ وَ حُسْنُ الْعَقْلِ جَمَالٌ بَاطِنٌ.
And he-asws said: ‘Good face is apparent beauty, and good intellects is esoteric beauty’’.[44]
وَ قَالَ ع أَوْلَى النَّاسِ بِالْمَحَبَّةِ مِنْهُمْ مَنْ أَمَّلُوهُ.
And he-asws said: ‘The foremost of the people with the love from them is one they hope for’’.[45]
وَ قَالَ ع مَنْ آنَسَ بِاللَّهِ اسْتَوْحَشَ النَّاسَ وَ عَلَامَةُ الْأُنْسِ بِاللَّهِ الْوَحْشَةُ مِنَ النَّاسِ.
And he-asws said: ‘One who is comforted by Allah-azwj alienates from the people, and a sign of the comfort with Allah-azwj is the loneliness from the people’’.[46]
وَ قَالَ ع جُعِلَتِ الْخَبَائِثُ فِي بَيْتٍ وَ الْكَذِبُ مَفَاتِيحُهَا.
And he-asws said: ‘The wickedness(es) is Made to be in a hour, and the lying is its key’’.[47]
وَ قَالَ ع إِذَا نَشِطَتِ الْقُلُوبُ فَأَوْدِعُوهَا وَ إِذَا نَفَرَتْ فَوَدِّعُوهَا.
And he-asws said: ‘When the hearts are active, then entrust these, and when they are bored, bid these farewell’’.[48]
وَ قَالَ ع اللَّحَاقُ بِمَنْ تَرْجُو خَيْرٌ مِنَ الْمُقَامِ مَعَ مَنْ لَا تَأْمَنُ شَرَّهُ.
And he-asws said: ‘The joining with one you hope for is better than staying with the one you are not safe from his evil’’.[49]
وَ قَالَ ع الْجَهْلُ خَصْمٌ وَ الْحِلْمُ حُكْمٌ وَ لَمْ يَعْرِفْ رَاحَةَ الْقُلُوبِ مَنْ لَمْ يُجَرِّعْهُ الْحِلْمُ غُصَصَ الصَّبْرِ وَ الْغَيْظِ.
And he-asws said: ‘The ignorance is a contender, and the forbearance is a judgment, and he does not recognise rest of the hearts one whose forbearance does not swallow his choking patience and rage’’.[50]
وَ قَالَ ع مَنْ رَكِبَ ظَهْرَ الْبَاطِلِ نَزَلَ بِهِ دَارَ النَّدَامَةِ.
And he-asws said: ‘One who rides the back of falsehood, it will descend with him in the house of regret’’.[51]
وَ قَالَ ع الْمَقَادِيرُ الْغَالِبَةُ لَا تُدْفَعُ بِالْمُغَالَبَةِ وَ الْأَرْزَاقُ الْمَكْتُوبَةُ لَا تُنَالُ بِالشَّرَهِ وَ لَا تُدْفَعُ بِالْإِمْسَاكِ عَنْهَا.
And he-asws said: ‘The overwhelming destinies cannot be defended by the overcoming; and the pre-written sustenance cannot be attained by the evil nor can these be repelled by holding back from these’’.[52]
وَ قَالَ ع نَائِلُ الْكَرِيمِ يُحَبِّبُكَ إِلَيْهِ وَ يُقَرِّبُكَ مِنْهُ وَ نَائِلُ اللَّئِيمِ يُبَاعِدُكَ مِنْهُ وَ يُبْغِضُكَ إِلَيْهِ.
And he-asws said: ‘The benevolent achiever makes you beloved to him and draws you closer to him, and the mean achiever distances you from him and makes you hateful to him’’.[53]
وَ قَالَ ع مَنْ كَانَ الْوَرَعُ سَجِيَّتَهُ وَ الْكَرَمُ طَبِيعَتَهُ وَ الْحِلْمُ خَلَّتَهُ كَثُرَ صَدِيقُهُ وَ الثَّنَاءُ عَلَيْهِ وَ انْتَصَرَ مِنْ أَعْدَائِهِ بِحُسْنِ الثَّنَاءِ عَلَيْهِ.
And he-asws said: ‘One for whom the devoutness was his nature, and the benevolence his habit, and the forbearance his moral, a lot would be his friends, and the praise upon him, and he will be victorious from his enemies due to the goodly praise upon him’’.[54]
وَ قَالَ ع السَّهَرُ أَلَذُّ لِلْمَنَامِ وَ الْجُوعُ أَزْيَدُ فِي طِيبِ الطَّعَامِ.
And he-asws said: ‘The vigil is more pleasurable for the sleep, and the hunger increases in the goodness of the good’’.[55]
وَ قَالَ ع إِنَّ الْوُصُولَ إِلَى اللَّهِ عَزَّ وَ جَلَّ سَفَرٌ- لَا يُدْرَكُ إِلَّا بِامْتِطَاء اللَّيْلِ مَنْ لَمْ يُحْسِنْ أَنْ يَمْنَعَ لَمْ يُحْسِنْ أَنْ يُعْطِيَ-.
And he-asws said: ‘The arriving to Allah-azwj Mighty and Majestic is a journey. It cannot be realised except by riding (praying) at night; one who is not good in preventing will not be good in giving’’.[56]
وَ قَالَ ع لِلْمُتَوَكِّلِ- لَا تَطْلُبِ الصَّفَا مِمَّنْ كَدَرْتَ عَلَيْهِ وَ لَا النُّصْحَ مِمَّنْ صَرَفْتَ سُوءَ ظَنِّكَ إِلَيْهِ فَإِنَّمَا قَلْبُ غَيْرِكَ لَكَ كَقَلْبِكَ لَهُ.
And he-asws said to Al-Mutawakkil (the caliph): ‘Do not seek the clearness from the one you have thrown dirt upon, nor the advice from the one you have turned evil thoughts towards him, for rather a heart of someone else to you is like your heart is to him’’.[57]
باب 30 مواعظ القائم ع و حكمه
CHAPTER 30 – PREACHING BY AL-QAIM-ajfj AND HIS-ajfj RULING
1- الدُّرَّةُ الْبَاهِرَةُ مِنَ الْأَصْدَافِ الطَّاهِرَةِ، مِمَّا كَتَبَهُ ع جَوَاباً لِإِسْحَاقَ بْنِ يَعْقُوبَ إِلَى الْعَمْرِيِّ رَحِمَهُ اللَّهُ أَمَّا ظُهُورُ الْفَرَجِ فَإِنَّهُ إِلَى اللَّهِ وَ كَذَبَ الْوَقَّاتُونَ
(The book) ‘Al Durr Al Bahira Min Al Asdaaf Al Taahira’ –
‘From what he-ajfj wrote in answer to Is’haq Bin Yaqoub, to Al-Amry, may Allah-azwj have Mercy on him: ‘As for appearance of the relief, surely it is up to Allah-azwj and the timing ones are lying.
وَ أَمَّا الْحَوَادِثُ الْوَاقِعَةُ فَارْجِعُوا فِيهَا إِلَى رُوَاةِ حَدِيثِنَا فَإِنَّهُمْ حُجَّتِي عَلَيْكُمْ وَ أَنَا حُجَّةُ اللَّهِ
And as for the newly occurring events, refer regarding these to reporters of our-asws Ahadeeth, for they are my-asws proof (authorities) upon you all and I-ajfj am a Divine Authority of Allah-azwj.
And as for the ones who are in possession of our-asws wealth, the one who legalises anything from it and eats, so rather he is eating fires.
وَ أَمَّا الْخُمُسُ فَقَدْ أُبِيحَ لِشِيعَتِنَا وَ جُعِلُوا مِنْهُ فِي حِلٍّ إِلَى وَقْتِ ظُهُورِ أَمْرِنَا لِتَطِيبَ وِلَادَتُهُمْ وَ لَا تَخْبُثَ
And as for the ‘Khums’, it has been legalised for our-asws Shias and they have been made to be in permissibility (no need to pay) up to appearance of our-asws matter, in order to purify their births and not to be wicked.
وَ أَمَّا عِلَّةُ مَا وَقَعَ مِنَ الْغَيْبَةِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ- يا أَيُّهَا الَّذِينَ آمَنُوا لا تَسْئَلُوا عَنْ أَشْياءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ
And as for reason of what has occurred from the occultation, Allah-azwj Mighty and Majestic Said: O you who believe! Do not ask about things, if it is declared to you it would offend you; [5:101].
إِنَّهُ لَمْ يَكُنْ أَحَدٌ مِنْ آبَائِي إِلَّا وَ قَدْ وَقَعَتْ فِي عُنُقِهِ بَيْعَةٌ لِطَاغِيَةِ زَمَانِهِ وَ إِنِّي أَخْرُجُ حِينَ أَخْرُجُ وَ لَا بَيْعَةَ لِأَحَدٍ مِنَ الطَّوَاغِيتِ فِي عُنُقِي
Surely, there has been no one from my-ajfj forefathers-asws except and there has fallen in his‑asws neck allegiance for a tyrant of his-asws era, and I-ajfj shall emerge when I-ajfj do emerge, and there will not be allegiance for anyone from the tyrants in my-ajfj neck.
وَ أَمَّا وَجْهُ الِانْتِفَاعِ بِي فِي غَيْبَتِي فَكَالانْتِفَاعِ بِالشَّمْسِ إِذَا غَيَّبَهَا عَنِ الْأَبْصَارِ السَّحَابُ وَ إِنِّي أَمَانٌ لِأَهْلِ الْأَرْضِ كَمَا أَنَّ النُّجُومَ أَمَانٌ لِأَهْلِ السَّمَاءِ.
And as for an aspect of benefitting with me-ajfj during my-ajfj occultation, it is like benefitting with the sun when the cloud hides it from the sights; and I-ajfj am a security for people of the earth just as the stars are a security for people of the sky’’.[58]
باب 31 وصية المفضل بن عمر لجماعة الشيعة
CHAPTER 31 – ADVICE BY AL MUFAZZAL BIN UMAR TO A GROUP OF SHIAS
1- ف، تحف العقول أُوصِيكُمْ بِتَقْوَى اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ وَ شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ
(The book) ‘Tuhaf Al Uqoul’ –
‘I advise you all with fearing Allah-azwj Alone, there being nor associate for Him-azwj, and testify that there is no god except Allah-azwj, and Muhammad-saww is His-azwj servant and His-azwj Rasool‑saww.
اتَّقُوا اللَّهَ وَ قُولُوا قَوْلًا مَعْرُوفاً وَ ابْتَغُوا رِضْوَانَ اللَّهِ وَ اخْشَوْا سَخَطَهُ وَ حَافِظُوا عَلَى سُنَّةِ اللَّهِ وَ لَا تَتَعَدَّوْا حُدُودَ اللَّهِ وَ رَاقِبُوا اللَّهَ فِي جَمِيعِ أُمُورِكُمْ وَ ارْضَوْا بِقَضَائِهِ فِيمَا لَكُمْ وَ عَلَيْكُمْ
Fear Allah-azwj and speak good words, and seek Satisfaction of Allah-azwj, and fear His-azwj Wrath, and preserve upon Sunnah of Allah-azwj, and do not exceed Limits of Allah-azwj, and be wary of Allah-azwj entirety of your affairs, and be satisfied with His-azwj Decrees regarding what is for you and against you.
أَلَا وَ عَلَيْكُمْ بِالْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ
Indeed, and upon you is instructing the act of kindness and forbidding from the evil.
أَلَا وَ مَنْ أَحْسَنَ إِلَيْكُمْ فَزِيدُوهُ إِحْسَاناً وَ اعْفُوا عَمَّنْ أَسَاءَ إِلَيْكُمْ وَ افْعَلُوا بِالنَّاسِ مَا تُحِبُّونَ أَنْ يَفْعَلُوهُ بِكُمْ
Indeed, and one who is good to you, increase him in favours, and pardon the one who is bad to you, and deal with the people what you would love them to be dealing with you.
أَلَا وَ خَالِطُوهُمْ بِأَحْسَنِ مَا تَقْدِرُونَ عَلَيْهِ وَ إِنَّكُمْ أَحْرَى أَنْ لَا تَجْعَلُوا عَلَيْكُمْ سَبِيلًا عَلَيْكُمْ بِالْفِقْهِ فِي دِينِ اللَّهِ وَ الْوَرَعِ عَنْ مَحَارِمِهِ وَ حُسْنِ الصِّحَابَةِ لِمَنْ صَحِبَكُمْ بَرّاً كَانَ أَوْ فَاجِراً
Indeed, and mingle with them as excellently as what you are able upon, and you are worthier that they should not make a way upon you with the understanding in religion of Allah-azwj, and devoutness from His-azwj Prohibitions, and goodly accompaniment to the one who accompanies you, whether he were to be righteous or immoral.
أَلَا وَ عَلَيْكُمْ بِالْوَرَعِ الشَّدِيدِ فَإِنَّ مِلَاكَ الدِّينِ الْوَرَعُ صَلُّوا الصَّلَوَاتِ لِمَوَاقِيتِهَا وَ أَدَّوُا الْفَرَائِضَ عَلَى حُدُودِهَا
Indeed, and upon you is with the intense devoutness, for the framework of religion is the devoutness. Pray Salat at its timings and fulfill the obligations upon its limits.
أَلَا وَ لَا تُقَصِّرُوا فِيمَا فَرَضَ اللَّهُ عَلَيْكُمْ وَ بِمَا يَرْضَى عَنْكُمْ فَإِنِّي سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ تَفَقَّهُوا فِي دِينِ اللَّهِ وَ لَا تَكُونُوا أَعْرَاباً فَإِنَّهُ مَنْ لَمْ يَتَفَقَّهْ فِي دِينِ اللَّهِ لَمْ يَنْظُرِ اللَّهُ إِلَيْهِ يَوْمَ الْقِيَامَةِ
Indeed, and do no be deficient regarding what Allah-azwj has Imposed upon you, and what He‑azwj will be Satisfied with from you, for I heard Abu Abdullah-asws said: ‘Ponder in the religion of Allah-azwj and do not be Bedouins, for the one who does not ponder in the religion of Allah‑azwj, Allah-azwj will not Look at (consider) him on the Day of Qiyamah’.
وَ عَلَيْكُمْ بِالْقَصْدِ فِي الْغِنَى وَ الْفَقْرِ وَ اسْتَعِينُوا بِبَعْضِ الدُّنْيَا عَلَى الْآخِرَةِ فَإِنِّي سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ اسْتَعِينُوا بِبَعْضِ هَذِهِ عَلَى هَذِهِ وَ لَا تَكُونُوا كَلًّا عَلَى النَّاسِ
And upon you is with the moderation during the riches and the poverty, and be assisted with part of the world upon the Hereafter, for I heard Abu Abdullah-asws saying: ‘Be assisted with part of this upon this, and do not be burdensome upon the people’.
عَلَيْكُمْ بِالْبِرِّ بِجَمِيعِ مَنْ خَالَطْتُمُوهُ وَ حُسْنِ الصَّنِيعِ إِلَيْهِ
Upon you is with the righteousness with entirety of the ones you mingle with, and goodly dealings to him.
أَلَا وَ إِيَّاكُمْ وَ الْبَغْيَ فَإِنَّ أَبَا عَبْدِ اللَّهِ ع كَانَ يَقُولُ إِنَّ أَسْرَعَ الشَّرِّ عُقُوبَةً الْبَغْيُ
Indeed, and beware of the transgression, for Abu Abdullah-asws had said: ‘The quickest of things in Punishment is the transgression’.
أَدُّوا مَا افْتَرَضَ اللَّهُ عَلَيْكُمْ مِنَ الصَّلَاةِ وَ الصَّوْمِ وَ سَائِرِ فَرَائِضِ اللَّهِ وَ أَدُّوا الزَّكَاةَ الْمَفْرُوضَةَ إِلَى أَهْلِهَا فَإِنَّ أَبَا عَبْدِ اللَّهِ ع قَالَ يَا مُفَضَّلُ قُلْ لِأَصْحَابِكَ يَضَعُونَ الزَّكَاةَ فِي أَهْلِهَا وَ إِنِّي ضَامِنٌ لِمَا ذَهَبَ لَهُمْ-
Fulfill what Allah-azwj has Imposed upon you, from the Salat and the fasting and rest of the Obligations of Allah-azwj, and give the obligatory Zakat to its people, for Abu Abdullah-asws said: ‘O Mufazzal! Say to your companions to place the Zakat among its people, and I-asws am a guarantor of what has gone for them (replacement)’.
عَلَيْكُمْ بِوَلَايَةِ آلِ مُحَمَّدٍ ص- أَصْلِحُوا ذاتَ بَيْنِكُمْ وَ لا يَغْتَبْ بَعْضُكُمْ بَعْضاً تَزَاوَرُوا وَ تَحَابُّوا وَ لْيُحْسِنْ بَعْضُكُمْ إِلَى بَعْضٍ وَ تَلَاقَوْا وَ تَحَدَّثُوا وَ لَا يُبْطِنَنَّ بَعْضُكُمْ عَنْ بَعْضٍ
Upon you is with Wilayah of Progeny-asws of Muhammad-saww. reconcile what is between you, [8:1] nor should you spy or backbite each other. [49:12]. Visit, and let some of you be good to others, and meet, and discuss, and do not try to know secrets of each other.
وَ إِيَّاكُمْ وَ التَّصَارُمَ وَ إِيَّاكُمْ وَ الْهِجْرَانَ فَإِنِّي سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ وَ اللَّهِ لَا يَفْتَرِقُ رَجُلَانِ مِنْ شِيعَتِنَا عَلَى الْهِجْرَانِ إِلَّا بَرِئْتُ مِنْ أَحَدِهِمَا وَ لَعَنْتُهُ وَ أَكْثَرُ مَا أَفْعَلُ ذَلِكَ بِكِلَيْهِمَا
And beware of the sternness, and beware of the desertion, for I heard Abu Abdullah-asws saying: ‘By Allah-azwj No two men from our-asws Shias will separate upon the desertion except I-asws am disavowed from one of them, and curse him, and mostly I-asws do that with both of them’.
فَقَالَ لَهُ مُعَتِّبٌ جُعِلْتُ فِدَاكَ هَذَا الظَّالِمُ فَمَا بَالُ الْمَظْلُومِ
Moattib said to him-asws, ‘May I be sacrificed for you-asws! This is the oppressor, so what is the matter with the oppressed?’
قَالَ لِأَنَّهُ لَا يَدْعُو أَخَاهُ إِلَى صِلَتِهِ سَمِعْتُ أَبِي وَ هُوَ يَقُولُ إِذَا تَنَازَعَ اثْنَانِ مِنْ شِيعَتِنَا فَفَارَقَ أَحَدُهُمَا الْآخَرَ فَلْيَرْجِعِ الْمَظْلُومُ إِلَى صَاحِبِهِ حَتَّى يَقُولَ لَهُ يَا أَخِي أَنَا الظَّالِمُ حَتَّى يَنْقَطِعَ الْهِجْرَانُ فِيمَا بَيْنَهُمَا إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى حَكَمٌ عَدْلٌ يَأْخُذُ لِلْمَظْلُومِ مِنَ الظَّالِمِ-
He-asws said: ‘Because he did not call his brother to connect him. I-asws heard my-asws father-asws and he-asws was saying: ‘When two from our-asws Shias dispute, so one of them separates from the other, let the oppressed one return to his companion until he says to him, ‘O my brother! I am the oppressor’, until the desertion is termination regarding what is between them. Allah‑azwj Blessed and Exalted will Judge justly. He-azwj will Take for the oppressed from the oppressor’’.
لَا تُحَقِّرُوا وَ لَا تَجْفُوا فُقَرَاءَ شِيعَةِ آلِ مُحَمَّدٍ ع وَ أَلْطِفُوهُمْ وَ أَعْطُوهُمْ مِنَ الْحَقِّ الَّذِي جَعَلَهُ اللَّهُ لَهُمْ فِي أَمْوَالِكُمْ وَ أَحْسِنُوا إِلَيْهِمْ-
Neither demean nor forsake Shias of Progeny-asws of Muhammad-saww, and be kind to them, and give them from the right which Allah-azwj has Made it for them in your wealth, and be good to them.
لَا تَأْكُلُوا النَّاسَ بِآلِ مُحَمَّدٍ فَإِنِّي سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ افْتَرَقَ النَّاسُ فِينَا عَلَى ثَلَاثِ فِرَقٍ فِرْقَةٍ أَحَبُّونَا انْتِظَارَ قَائِمِنَا لِيُصِيبُوا مِنْ دُنْيَانَا فَقَالُوا وَ حَفِظُوا كَلَامَنَا وَ قَصَّرُوا عَنْ فِعْلِنَا فَسَيَحْشُرُهُمُ اللَّهُ إِلَى النَّارِ
Do not eat the people through Progeny-asws of Muhammad-saww, for I heard Abu Abdullah-asws saying: ‘The people separated regarding us-asws upon three sects – a sect loving us-asws, awaiting our-asws Qaim-ajfj in order to attain from our-asws world. So they spoke and preserved our-asws speech and were deficient from our-asws actions, so Allah-azwj will be Resurrecting them to the Fire.
وَ فِرْقَةٍ أَحَبُّونَا وَ سَمِعُوا كَلَامَنَا وَ لَمْ يُقَصِّرُوا عَنْ فِعْلِنَا لِيَسْتَأْكِلُوا النَّاسَ بِنَا فَيَمْلَأُ اللَّهُ بُطُونَهُمْ نَاراً يُسَلِّطُ عَلَيْهِمُ الْجُوعَ وَ الْعَطَشَ
And a sect loving us-asws and they hear our-asws speech, and they are not deficient from our-asws actions in order to eat the people through us, so Allah-azwj will Fill their bellies with fire, Causing the hunger and the thirst to prevail upon them.
وَ فِرْقَةٍ أَحَبُّونَا وَ حَفِظُوا قَوْلَنَا وَ أَطَاعُوا أَمْرَنَا وَ لَمْ يُخَالِفُوا فِعْلَنَا فَأُولَئِكَ مِنَّا وَ نَحْنُ مِنْهُمْ
And a sect loving us-asws, and they preserved our-asws words, and they obeyed our-asws instructions, and they did not oppose our-asws actions. They are from us-asws and we-asws are from them’.
وَ لَا تَدَعُوا صِلَةَ آلِ مُحَمَّدٍ ع مِنْ أَمْوَالِكُمْ مَنْ كَانَ غَنِيّاً فَبِقَدْرِ غِنَاهُ وَ مَنْ كَانَ فَقِيراً فَبِقَدْرِ فَقْرِهِ فَمَنْ أَرَادَ أَنْ يَقْضِيَ اللَّهُ لَهُ أَهَمَّ الْحَوَائِجِ إِلَيْهِ فَلْيَصِلْ آلَ مُحَمَّدٍ وَ شِيعَتَهُمْ بِأَحْوَجِ مَا يَكُونُ إِلَيْهِ مِنْ مَالِهِ-
And do not leave helping Progeny-asws of Muhammad-saww with your wealth. One who were rich, in accordance to his riches, and one who were poor, in accordance to his poverty. The one who wants Allah-azwj to Fulfill for him the needs important to him, let him help Progeny‑asws of Muhammad-saww and their-asws Shias with neediest of what he would be to him from his wealth’.
لَا تَغْضَبُوا مِنَ الْحَقِّ إِذَا قِيلَ لَكُمْ وَ لَا تُبْغِضُوا أَهْلَ الْحَقِّ إِذَا صَدَعُوكُمْ بِهِ فَإِنَّ الْمُؤْمِنَ لَا يَغْضَبُ مِنَ الْحَقِّ إِذَا صُدِعَ بِهِ
Do not be angry from the truth when it is said to you, and do not hate the people of truth when they contradict you with it, for the Momin does not get angry from the truth when it contradicts him.
وَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَرَّةً وَ أَنَا مَعَهُ يَا مُفَضَّلُ كَمْ أَصْحَابُكَ
And Abu Abdullah-asws said once while I was with him-asws: ‘O Mufazzal! How many are your companions?’
فَقُلْتُ وَ قَلِيلٌ فَلَمَّا انْصَرَفْتُ إِلَى الْكُوفَةِ أَقْبَلَتْ عَلَيَّ الشِّيعَةُ فَمَزَّقُونِي كُلَّ مُمَزَّقٍ يَأْكُلُونَ لَحْمِي وَ يَشَمُّونَ عِرْضِي حَتَّى إِنَّ بَعْضَهُمْ اسْتَقْبَلَنِي فَوَثَبَ فِي وَجْهِي وَ بَعْضُهُمْ قَعَدَ لِي فِي سِكَكِ الْكُوفَةِ يُرِيدُ ضَرْبِي وَ رَمَوْنِي بِكُلِّ بُهْتَانٍ حَتَّى بَلَغَ ذَلِكَ أَبَا عَبْدِ اللَّهِ ع
I said, ‘And (only) few’. When I left to go to Al-Kufa, the Shias turned against me. They tore me with every tearing, eating my flesh (backbiting), and insulting my honour, until one of them received me and leapt in my face, and one of them sat for me in the markets of Al-Kufa to beat me and hit me every slander, to the extent that reached Abu Abdullah-asws.
فَلَمَّا رَجَعْتُ إِلَيْهِ فِي السَّنَةِ الثَّانِيَةِ كَانَ أَوَّلَ مَا اسْتَقْبَلَنِي بِهِ بَعْدَ تَسْلِيمِهِ عَلَيَّ أَنْ قَالَ يَا مُفَضَّلُ مَا هَذَا الَّذِي بَلَغَنِي أَنَّ هَؤُلَاءِ يَقُولُونَ لَكَ وَ فِيكَ
When I returned to him in the second year, the first of what he-asws received me with after his‑asws greetings unto me was that he-asws said: ‘O Mufazzal! What is this which reached me‑asws what they are saying to you and regarding you?’
قُلْتُ وَ مَا عَلَيَّ مِنْ قَوْلِهِمْ
I said, ‘And what is to me from their words?’
قَالَ أَجَلْ بَلْ ذَلِكَ عَلَيْهِمْ أَ يَغْضَبُونَ بُؤْسٌ لَهُمْ إِنَّكَ قُلْتَ إِنَّ أَصْحَابَكَ قَلِيلٌ- لَا وَ اللَّهِ مَا هُمْ لَنَا شِيعَةً وَ لَوْ كَانُوا شِيعَةً مَا غَضِبُوا مِنْ قَوْلِكَ وَ مَا اشْمَأَزُّوا مِنْهُ
He-asws said: ‘Yes, but that is upon them. Are they angry? Misery be for them! You said your companions are few. No, by Allah-azwj! They are not Shias of ours-asws, and had they been Shias they would not have been angered from your world and would not have been constricted from it.
لَقَدْ وَصَفَ اللَّهُ شِيعَتَنَا بِغَيْرِ مَا هُمْ عَلَيْهِ وَ مَا شِيعَةُ جَعْفَرٍ إِلَّا مَنْ كَفَّ لِسَانَهُ وَ عَمِلَ لِخَالِقِهِ وَ رَجَا سَيِّدَهُ وَ خَافَ اللَّهَ حَقَّ خِيفَتِهِ وَيْحَهُمْ
Allah-azwj has Described our-asws Shias with other than what they are upon, and no one is a Shia of Ja’far-asws except one who restrains his tongue, and works for his Creator, and fears Allah‑azwj as is right to fearing Him-azwj.
أَ فِيهِمْ مَنْ قَدْ صَارَ كَالْحَنَايَا مِنْ كَثْرَةِ الصَّلَاةِ أَوْ قَدْ صَارَ كَالتَّائِهِ مِنْ شِدَّةِ الْخَوْفِ أَوْ كَالضَّرِيرِ مِنَ الْخُشُوعِ أَوْ كَالضَّنِيِّ مِنَ الصِّيَامِ أَوْ كَالْأَخْرَسِ مِنْ طُولِ الصَّمْتِ وَ السُّكُوتِ
Is there anyone among them who has become like the curve from frequency of the Salat? Or has become like the drifter from severity of the fear? Or like the blind from the submissiveness? Or like the enfeebled from the fasting? Or like the mute from the prolonged quietness and the silence?
أَوْ هَلْ فِيهِمْ مَنْ قَدْ أَدْأَبَ لَيْلَهُ مِنْ طُولِ الْقِيَامِ وَ أَدْأَبَ نَهَارَهُ مِنَ الصِّيَامِ أَوْ مَنَعَ نَفْسَهُ لَذَّاتِ الدُّنْيَا وَ نَعِيمَهَا خَوْفاً مِنَ اللَّهِ وَ شَوْقاً إِلَيْنَا أَهْلَ الْبَيْتِ
Or is there among them one who is persistent in his night from prolonged standing, and persistent in his days from the fasting, or prevents himself pleasures of the world and its bounties fearing from Allah-azwj and yearning to us-asws People-asws of the Household?
أَنَّى يَكُونُونَ لَنَا شِيعَةً وَ إِنَّهُمْ لَيُخَاصِمُونَ عَدُوَّنَا فِينَا حَتَّى يَزِيدُوهُمْ عَدَاوَةً وَ إِنَّهُمْ لَيَهِرُّونَ هَرِيرَ الْكَلْبِ وَ يَطْمَعُونَ طَمَعَ الْغُرَابِ
How can they be Shias of ours-asws and they are disputing with our-asws enemies regarding us‑asws until they are increasing them in enmity, and they are barking (like) barking of the dog, and they are coveting (like) coveting of the crow?
أَمَا إِنِّي لَوْ لَا أَنَّنِي أَتَخَوَّفُ عَلَيْهِمْ أَنْ أُغْرِيَهُمْ بِكَ لَأَمَرْتُكَ أَنْ تَدْخُلَ بَيْتَكَ وَ تُغْلِقَ بَابَكَ ثُمَّ لَا تَنْظُرَ إِلَيْهِمْ مَا بَقِيتَ وَ لَكِنْ إِنْ جَاءُوكَ فَاقْبَلْ مِنْهُمْ فَإِنَّ اللَّهَ قَدْ جَعَلَهُمْ حُجَّةً عَلَى أَنْفُسِهِمْ وَ احْتَجَّ بِهِمْ عَلَى غَيْرِهِمْ-
But, had I-asws not feared upon them tempting them by you, I-asws would have instructed you to enter your house and close the door, they you will not look at them for as long as you remain, but if they come to you, then accept from them, for Allah-azwj has Made them an argument upon themselves and Argues with them upon others.
لَا تَغُرَّنَّكُمُ الدُّنْيَا وَ مَا تَرَوْنَ فِيهَا مِنْ نَعِيمِهَا وَ زَهْرَتِهَا وَ بَهْجَتِهَا وَ مُلْكِهَا فَإِنَّهَا لَا تَصْلُحُ لَكُمْ فَوَ اللَّهِ مَا صَلَحَتْ لِأَهْلِهَا.
Do not be deceived by the world and what you are seeing in it from its bounties, and its blossoms, and its jubilations, and its kingdoms, for it is not suitable for you. By Allah-azwj! It is not suitable for its people’’.[59]
باب 32 قصة بلوهر و يوذاسف
CHAPTER 32 – STORY OF BILOWHER AND YUZASUF
1- ك، إكمال الدين عَنْ أَبِي عَلِيٍّ أَحْمَدَ بْنِ الْحَسَنِ الْقَطَّانِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْعَسْكَرِيِ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ زَكَرِيَّا أَنَّ مَلِكاً مِنْ مُلُوكِ الْهِنْدِ كَانَ كَثِيرَ الْجُنْدِ وَاسِعَ الْمَمْلَكَةِ مَهِيباً فِي أَنْفُسِ النَّاسِ مُظَفَّراً عَلَى الْأَعْدَاءِ وَ كَانَ مَعَ ذَلِكَ عَظِيمَ النَّهْمَةِ فِي شَهَوَاتِ الدُّنْيَا وَ لَذَّاتِهَا وَ مَلَاهِيهَا مُؤْثِراً لِهَوَاهُ مُطِيعاً لَهُ
(The book) ‘Ikmal Al Deen’ – from Abu Ali Ahmad Bin Al Hassan Al Qattan, from Al Hassan Bin Ali Al Askari who said,
‘It is narrated to us by Muhammad Bin Zakariya that a king from the kings of India had a large army, a vast kingdom, loved among souls of the people, victorious upon the enemies, and along with that he was of mighty lust regarding lustful desires of the world and its pleasures and its amusements, preferring his whims and obedient to it.
وَ كَانَ أَحَبُّ النَّاسِ إِلَيْهِ وَ أَنْصَحُهُمْ لَهُ فِي نَفْسِهِ مَنْ زَيَّنَ لَهُ حَالَهُ وَ حَسَّنَ رَأْيَهُ وَ أَبْغَضُ النَّاسِ إِلَيْهِ وَ أَغَشُّهُمْ لَهُ فِي نَفْسِهِ مَنْ أَمَرَهُ بِغَيْرِهَا وَ تَرَكَ أَمْرَهُ فِيهَا-
And the most beloved of the people to him and the most advising to him regarding himself was one who adorned his state to him and his good opinion, and most hateful of the people of him and their most cheating to him regarding himself was one who would instruct him with something else and neglect instructing him regarding it.
وَ كَانَ قَدْ أَصَابَ الْمُلْكَ فِيهَا فِي حَدَاثَةِ سِنِّهِ وَ عُنْفُوَانِ شَبَابِهِ وَ كَانَ لَهُ رَأْيٌ أَصِيلٌ وَ لِسَانٌ بَلِيغٌ وَ مَعْرِفَةٌ بِتَدْبِيرِ النَّاسِ وَ ضَبْطِهِمْ فَعَرَفَ النَّاسُ ذَلِكَ مِنْهُ فَانْقَادُوا لَهُ وَ خَضَعَ لَهُ كُلُّ صَعْبٍ وَ ذَلُولٍ
And he had attained the kingdom in it during his early years and vigour of his youth, and there was original opinion, and eloquent tongue, and understanding of managing the people and regulating them. The people knew that from him, so they yielded to him and humbled to him in every difficulty and disgrace.
وَ اجْتَمَعَ لَهُ سُكْرُ الشَّبَابِ وَ سُكْرُ السُّلْطَانِ وَ الشَّهْوَةُ وَ الْعُجْبُ ثُمَّ قَوِيَ ذَلِكَ مَا أَصَابَ مِنَ الظَّفَرِ عَلَى مَنْ نَاصَبَهُ وَ الْقَهْرِ لِأَهْلِ مَمْلَكَتِهِ وَ انْقِيَادِ النَّاسِ لَهُ
And it was gathered for him, intoxication of the youth, and intoxication of the authority, and the lustful desires and the self-fascination. Then, that was strengthened by what he achieved from the victory upon the ones, hostile to him, and the forcefulness to people of his kingdom, and submission of the people to him.
فَاسْتَطَالَ عَلَى النَّاسِ وَ احْتَقَرَهُمْ ثُمَّ ازْدَادَ عُجْباً بِرَأْيِهِ وَ نَفْسِهِ لَمَّا مَدَحَهُ النَّاسُ وَ زَيَّنُوا أَمْرَهُ عِنْدَهُ فَكَانَ لَا هِمَّةَ لَهُ إِلَّا الدُّنْيَا وَ كَانَتِ الدُّنْيَا لَهُ مُؤَاتِيَةً لَا يُرِيدُ مِنْهَا شَيْئاً إِلَّا نَالَهُ غَيْرَ أَنَّهُ كَانَ مِئْنَاثاً لَا يُولَدُ لَهُ ذَكَرٌ-
That was prolonged upon the people and he deemed them insignificant. Then he increased in being fascinated with his opinion and with himself when the people praised him and adorned his command in his presence. So, there was no concern for him except the world, and the world was favourable to him. He did not want anything from it except he attained it, apart from that he had daughters, no male (son) had been born for him.
وَ قَدْ كَانَ الدِّينُ فَشَا فِي أَرْضِهِ قَبْلَ مُلْكِهِ وَ كَثُرَ أَهْلُهُ فَزَيَّنَ لَهُ الشَّيْطَانُ عَدَاوَةَ الدِّينِ وَ أَهْلِهِ وَ أَضَرَّ بِأَهْلِ الدِّينِ فَأَقْصَاهُمْ مَخَافَةً عَلَى مُلْكِهِ وَ قَرَّبَ أَهْلَ الْأَوْثَانِ وَ صَنَعَ لَهُمْ أَصْنَاماً مِنْ ذَهَبٍ وَ فِضَّةٍ وَ فَضَّلَهُمْ وَ شَرَّفَهُمْ وَ سَجَدَ لِأَصْنَامِهِمْ فَلَمَّا رَأَى النَّاسُ ذَلِكَ مِنْهُ سَارَعُوا إِلَى عِبَادَةِ الْأَوْثَانِ وَ الِاسْتِخْفَافِ بِأَهْلِ الدِّينِ
And the religion had spread in his land before his kingdom and its people were many. So, the Satan-la adorned for him enmity to the religion and its people and being harmful to the people of religion. He broke them fearing upon his kingdom, and he drew closer the idols and made for them idols of gold and silver, and merited them and ennobled them, and he prostrated to their idols. When the people saw that from him, they went to the worship of idols and took lightly with the people of religion.
ثُمَّ إِنَّ الْمَلِكَ سَأَلَ يَوْماً عَنْ رَجُلٍ مِنْ أَهْلِ بِلَادِهِ كَانَتْ لَهُ مِنْهُ مَنْزِلَةٌ حَسَنَةٌ وَ مَكَانَةٌ رَفِيعَةٌ وَ كَانَ أَرَادَ أَنْ يَسْتَعِينَ بِهِ عَلَى بَعْضِ أُمُورِهِ وَ يَحْبُوَهُ وَ يُكْرِمَهُ فَقِيلَ لَهُ أَيُّهَا الْمَلِكُ إِنَّهُ قَدْ خَلَعَ الدُّنْيَا وَ خُلِّيَ مِنْهَا وَ لَحِقَ بِالنُّسَّاكِ
Then one day the king asked about a man from people of his city, there used to be good status for him in his presence, and a lofty position, and he had wanted to be assisted by him upon one of his matters, and he loved him, and honoured him. It was said to him, ‘O you king! He has forsaken the world and is vacated from it and he has joined with the hermits (religious people)’.
فَثَقُلَ ذَلِكَ عَلَى الْمَلِكِ وَ شَقَّ عَلَيْهِ ثُمَّ إِنَّهُ أَرْسَلَ إِلَيْهِ فَأُوتِيَ بِهِ- فَلَمَّا نَظَرَ إِلَيْهِ فِي زِيِّ النُّسَّاكِ وَ تَخَشُّعِهِمْ زَبَرَهُ وَ شَتَمَهُ
That was heavy upon the king and grievous upon him. Then he sent for him, so they came with him. When he looked at him uniform of the hermits and their humbleness, he rebuked him and insulted him.
وَ قَالَ لَهُ بَيْنَا أَنْتَ مِنْ عَبِيدِي وَ عُيُونِ أَهْلِ مَمْلَكَتِي وَ وَجْهِهِمْ وَ أَشْرَافِهِمْ إِذْ فَضَحْتَ نَفْسَكَ وَ ضَيَّعْتَ أَهْلَكَ وَ مَالَكَ وَ اتَّبَعْتَ أَهْلَ الْبِطَالَةِ وَ الْخَسَارَةِ حَتَّى صِرْتَ ضُحْكَةً وَ مَثَلًا وَ قَدْ كُنْتُ أَعْدَدْتُكَ لِمُهِمِّ أُمُورِي وَ الِاسْتِعَانَةِ بِكَ عَلَى مَا يَنُوبُنِي
And he said to him, ‘While you were from my slaves, and spies of the people of my kingdom, and their noble, then you exposed yourself, and wasted your family, and your wealth, and you follow the people of idleness and the loss, until you became a laughing stock and an example, and I was preparing you for my important matters, and to be assisted by you upon what suits me.
فَقَالَ لَهُ أَيُّهَا الْمَلِكُ إِنْ لَمْ يَكُنْ لِي عَلَيْكَ حَقٌّ فَلِعَقْلِكَ عَلَيْكَ حَقٌّ فَاسْتَمِعْ قَوْلِي بِغَيْرِ غَضَبٍ ثُمَّ أْمُرْ بِمَا بَدَا لَكَ بَعْدَ الْفَهْمِ وَ التَّثْبِيتِ فَإِنَّ الْغَضَبَ عَدُوُّ الْعَقْلِ وَ لِذَلِكَ يَحُولُ مَا بَيْنَ صَاحِبِهِ وَ بَيْنَ الْفَهْمِ
He said to him, ‘O you king! If there does not happen to be any right for me upon you, then for your intellect there is a right upon you, therefore listen to my words without getting angry, then order with whatever comes to you after the understanding and the affirmation, for the anger is an enemy of the intellect, and for that reason it forms a barrier what is between its owner and the understanding’.
قَالَ لَهُ الْمَلِكُ قُلْ مَا بَدَا لَكَ
The king said to him, ‘Say whatever comes to you’.
قَالَ النَّاسِكُ فَإِنِّي أَسْأَلُكَ أَيُّهَا الْمَلِكُ أَ فِي ذَنْبِي عَلَى نَفْسِي عَتَبْتَ عَلَيَّ أَمْ فِي ذَنْبٍ مِنِّي إِلَيْكَ سَالِفٍ
The hermit said, ‘I ask you, O you king! Is it regarding my offence against myself you are rebuking me or regarding a previous offence from me to you?’
قَالَ الْمَلِكُ إِنَّ ذَنْبَكَ إِلَى نَفْسِكَ أَعْظَمُ الذُّنُوبِ عِنْدِي وَ لَيْسَ كُلَّمَا أَرَادَ رَجُلٌ مِنْ رَعِيَّتِي أَنْ يُهْلِكَ نَفْسَهُ أُخَلِّي بَيْنَهُ وَ بَيْنَ ذَلِكَ وَ لَكِنِّي أَعُدُّ إِهْلَاكَهُ لِنَفْسِهِ كَإِهْلَاكِهِ لِغَيْرِهِ مِمَّنْ أَنَا وَلِيُّهُ وَ الْحَاكِمُ عَلَيْهِ وَ لَهُ فَأَنَا أَحْكَمُ عَلَيْكَ لِنَفْسِكَ وَ آخَذُ لَهَا مِنْكَ إِذْ ضَيَّعْتَ أَنْتَ ذَلِكَ-
The king said, ‘Your offence to yourself is mightiest of the offences in my presence, and it isn’t every time I want a man from my citizens that he destroys his soul, isolating between it and that, but I count its destruction of himself like its destruction for others from the ones I am in charge of and the judge against him and for him. I judge against you for yourself and seize for it from you, when you have wasted that’.
فَقَالَ لَهُ النَّاسِكُ أَرَاكَ أَيُّهَا الْمَلِكُ لَا تَأْخُذُنِي إِلَّا بِحُجَّةٍ وَ لَا نَفَاذَ لِحُجَّةٍ إِلَّا عِنْدَ قَاضٍ- وَ لَيْسَ عَلَيْكَ مِنَ النَّاسِ قَاضٍ لَكِنْ عِنْدَكَ قُضَاةٌ وَ أَنْتَ لِأَحْكَامِهِمْ مُنْفِذٌ وَ أَنَا بِبَعْضِهِمْ رَاضٍ وَ مِنْ بَعْضِهِمْ مُشْفِقٌ
The hermit said to him, ‘O you king! I see that you will not be seizing me except with a proof and there is no implementation of a proof except in the presence of a judge, and there is no judge from the people upon you, but there are judges in your presence, if they were to judge it can be implemented, and I agree with one of them and I am fearful of one of them’.
قَالَ الْمَلِكُ وَ مَا أُولَئِكَ الْقُضَاةُ
The king said, ‘And what are those judges?’
قَالَ أَمَّا الَّذِي أَرْضَى قَضَاءَهُ فَعَقْلُكَ وَ أَمَّا الَّذِي أَنَا مُشْفِقٌ مِنْهُ فَهَوَاكَ
He said, ‘As for the one I agree with his judgment, it is your intellects, and as for the one I fear from, it is your personal desire’.
قَالَ الْمَلِكُ قُلْ مَا بَدَا لَكَ وَ اصْدُقْنِي خَبَرَكَ وَ مَتَى كَانَ هَذَا رَأْيَكَ وَ مَنْ أَغْوَاكَ
The king said, ‘Say whatever comes to you and make me ratify your news, and what was this your opinion and of the ones who deviated you’.
قَالَ أَمَّا خَبَرِي فَإِنِّي كُنْتُ سَمِعْتُ كَلِمَةً فِي حَدَاثَةِ سِنِّي وَقَعَتْ فِي قَلْبِي فَصَارَتْ كَالْحَبَّةِ الْمَزْرُوعَةِ ثُمَّ لَمْ تَزَلْ تَنْمِي حَتَّى صَارَتْ شَجَرَةً إِلَى مَا تَرَى وَ ذَلِكَ أَنِّي كُنْتُ قَدْ سَمِعْتُ قَائِلًا يَقُولُ يَحْسَبُ الْجَاهِلُ الْأَمْرَ الَّذِي هُوَ لَا شَيْءَ شَيْئاً وَ الْأَمْرَ الَّذِي هُوَ الشَّيْءُ لَا شَيْءَ وَ مَنْ لَمْ يَرْفَضِ الْأَمْرَ الَّذِي هُوَ لَا شَيْءَ لَمْ يَنَلِ الْأَمْرَ الَّذِي هُوَ شَيْءٌ وَ مَنْ لَمْ يُبْصِرِ الْأَمْرَ الَّذِي هُوَ الشَّيْءُ لَمْ تَطِبْ نَفْسُهُ بِرَفْضِ الْأَمْرِ الَّذِي هُوَ لَا شَيْءَ وَ الشَّيْءُ هُوَ الْآخِرَةُ وَ لَا شَيْءَ هُوَ الدُّنْيَا
He said, ‘As for my news, I used to hear a phrase in the young-ness of my age and it fell into my heart, so it became like the planted seed. Then it did not cease to grow until it became a tree to what you see, and that is I had heard a speaker saying, ‘The ignorant one reckons the matter which is not a thing, as being a thing, and the matter which is the thing, as not being a thing; and the one who does not reject the matter which is not a thing will not achieve the matter which is the thing, and one who does not see the matter which is the thing, his soul will not feel good with having rejected the matter which is not a thing. And the thing, it is the Hereafter, and ‘not a thing’, it is the world.
فَكَانَ لِهَذِهِ الْكَلِمَةِ عِنْدِي قَرَارٌ لِأَنِّي وَجَدْتُ الدُّنْيَا حَيَاتَهَا مَوْتاً وَ غَنَاهَا فَقْراً وَ فَرَحَهَا تَرَحاً وَ صِحَّتَهَا سُقْماً وَ قُوَّتَهَا ضَعْفاً وَ عِزَّهَا ذُلًّا
So, a resolution happened for this phrase in my view, because I found the world, it’s like as being death, and its riches as being poverty, and its joy as being sadness, and its health as being sickness, and its strength as being weakness, and its honour as being disgrace.
وَ كَيْفَ لَا تَكُونُ حَيَاتُهَا مَوْتاً وَ إِنَّمَا يَحْيَا فِيهَا صَاحِبُهَا لِيَمُوتَ وَ هُوَ مِنَ الْمَوْتِ عَلَى يَقِينٍ وَ مِنَ الْحَيَاةِ عَلَى قُلْعَةٍ
And how can its life not be death, and rather its companion is living in it to die, and upon the death he is from the certainty, and from the life he is upon instability?
وَ كَيْفَ لَا يَكُونُ غَنَاؤُهَا فَقْراً وَ لَيْسَ أُصِيبَ أَحَدٌ مِنْهَا شَيْئاً إِلَّا احْتَاجَ لِذَلِكَ الشَّيْءِ إِلَى شَيْءٍ آخَرَ يُصْلِحُهُ وَ إِلَى أَشْيَاءَ لَا بُدَّ لَهُ مِنْهَا:
And how can its riches not be poverty and no one attains anything from it except that thing is needy to something else to correct it, and to things there is no escape for him from these?
وَ مِثْلُ ذَلِكَ أَنَّ الرَّجُلَ رُبَّمَا يَحْتَاجُ إِلَى دَابَّةٍ فَإِذَا أَصَابَهَا احْتَاجَ إِلَى عَلَفِهَا وَ قَيِّمِهَا وَ مَرْبَطِهَا وَ أَدَوَاتِهَا ثُمَّ احْتَاجَ لِكُلِّ شَيْءٍ مِنْ ذَلِكَ إِلَى شَيْءٍ آخَرَ يُصْلِحُهُ وَ إِلَى أَشْيَاءَ لَا بُدَّ لَهُ مِنْهَا فَمَتَى تَنْقَضِي حَاجَةُ مَنْ هُوَ كَذَلِكَ وَ فَاقَتُهُ
And an example of that is, sometimes a man is needy to a riding animal. When he attains it, he is needy to feed it, and taking care of it, and tying it, and containing it (in an enclosure). Then he is needy for all things from that to another thing to correct it, and to things there is no escape for him from these. So, when will the needs and his destitution terminate, for the one who is like that?
وَ كَيْفَ لَا يَكُونُ فَرَحُهَا تَرَحاً وَ هِيَ مَرْصَدَةٌ لِكُلِّ مَنْ أَصَابَ مِنْهَا قُرَّةَ أَعْيُنٍ أَنْ يَرَى مِنْ ذَلِكَ الْأَمْرِ بِعَيْنِهِ أَضْعَافَهُ مِنَ الْحُزْنِ إِنْ رَأَى سُرُوراً فِي وَلَدِهِ فَمَا يَنْتَظِرُ مِنَ الْأَحْزَانِ فِي مَوْتِهِ وَ سُقْمِهِ وَ جَائِحَةٌ إِنْ أَصَابَتْهُ أَعْظَمُ مِنْ سُرُورِهِ بِهِ
And how can its happiness not be sadness and it ambushes every one who attains delight of the eyes from it, by him seeing from that matter exactly, double from the grief. If he sees happiness in his son, so what awaits from the griefs in his death, and his sickness, and his afflictions if it afflicts him is mightier than his happiness with him.
وَ إِنْ رَأَى السُّرُورَ فِي مَالٍ فَمَا يَتَخَوَّفُ مِنَ التَّلَفِ أَنْ يَدْخُلَ عَلَيْهِ أَعْظَمُ مِنْ سُرُورِهِ بِالْمَالِ فَإِذَا كَانَ الْأَمْرُ كَذَلِكَ فَأَحَقُّ النَّاسِ بِأَنْ لَا يَتَلَبَّسَ بِشَيْءٍ مِنْهَا مَنْ عَرَفَ هَذَا مِنْهَا-
And if he sees the happiness in wealth, so what he fears from the spoilage, if it enters upon him, is mightier than his happiness with the wealth. When the matter was like that, he is most rightful of the people of not getting confused by anything from it, the one who recognises this from it.
وَ كَيْفَ لَا يَكُونُ صِحَّتُهَا سُقْماً وَ إِنَّمَا صِحَّتُهَا مِنْ أَخْلَاطِهَا وَ أَصَحُّ أَخْلَاطِهَا وَ أَقْرَبُهَا مِنَ الْحَيَاةِ الدَّمُ وَ أَظْهَرُ مَا يَكُونُ الْإِنْسَانُ دَماً أَخْلَقُ مَا يَكُونُ صَاحِبُهُ بِمَوْتِ الْفَجْأَةِ وَ الذُّبْحَةِ وَ الطَّاعُونِ وَ الْآكِلَةِ وَ الْبِرْسَامِ-
And how can its health not be a sickness, and rather its health is from its mixtures, and the healthiest of its mixtures and the closest of it from the life, is the blood, and the most apparent of what the human being can be of amount of blood, the more likely its owner would be with the sudden death, and the stroke, and the plague, and the skin corrosion, and the pleurisy (disease of lungs).
وَ كَيْفَ لَا تَكُونُ قُوَّتُهَا ضَعْفاً وَ إِنَّمَا تَجْمَعُ الْقُوَى فِيهَا مَا يَضُرُّهُ وَ يُوبِقُهُ
And how can it’s strength not be weakness, and rather the strength, there has gathered in it what harms him and reprimands him.
وَ كَيْفَ لَا يَكُونُ عِزُّهَا ذُلًّا وَ لَمْ يُرَ فِيهَا عَزٌّ قَطُّ إِلَّا أَوْرَثَ أَهْلَهَا ذُلًّا طَوِيلًا غَيْرَ أَنَّ أَيَّامَ الْعِزِّ قَصِيرَةٌ وَ أَيَّامَ الذُّلِّ طَوِيلَةٌ
And how can its honour not be a disgrace, and no honour has been seen in it at all except its people have inherited lengthy disgrace, apart from that the days of honour are short and the days of disgrace are lengthy.
فَأَحَقُّ النَّاسِ بِذَمِّ الدُّنْيَا مَنْ بُسِطَتْ لَهُ الدُّنْيَا فَأَصَابَ حَاجَتَهُ مِنْهَا فَهُوَ يَتَوَقَّعُ كُلَّ يَوْمٍ وَ لَيْلَةٍ وَ سَاعَةٍ وَ طَرْفَةِ عَيْنٍ أَنْ يُعْدَى عَلَى مَالِهِ فَيَحْتَاجَ وَ عَلَى حَمِيمِهِ فَيُخْتَطَفَ وَ عَلَى جَمْعِهِ فَيُنْهَبَ
The most rightful of the people with condemning the world is one the world is extended to him, so he attains his needs from it. He keeps anticipating every day and night, and hour, and blink of an eye (moment), there might be an encroachment upon his money, so he would be needy, and upon his intimate one that he might be kidnapped, and upon his collection that he would be plundered.
وَ أَنْ يُؤْتَى بُنْيَانُهُ مِنَ الْقَوَاعِدِ فَيُهْدَمَ وَ أَنْ يَدِبَّ الْمَوْتُ إِلَى جَسَدِهِ فَيَسْتَأْصِلَ وَ يُفْجَعَ بِكُلِّ مَا هُوَ بِهِ ضَنِينٌ
And if he is to come to its structure from its foundations, it is demolished, and if the death crawls to his body, it eradicates and afflicts all what is attached with it.
فَأَذُمُّ إِلَيْكَ أَيُّهَا الْمَلِكُ الدُّنْيَا الْآخِذَةَ مَا تُعْطِي وَ الْمُوَرِّثَةَ بَعْدَ ذَلِكَ التَّبِعَةَ السَّالِبَةَ لِمَنْ تَكْسُو وَ الْمُوَرِّثَةَ بَعْدَ ذَلِكَ الْعُرَى الْمُوَاضِعَةَ لِمَنْ تَرْفَعُ وَ الْمُوَرِّثَةَ بَعْدَ ذَلِكَ الْجَزَعَ التَّارِكَةَ لِمَنْ يَعْشَقُهَا وَ الْمُوَرِّثَةَ بَعْدَ ذَلِكَ الشِّقْوَةَ الْمُغْوِيَةَ لِمَنْ أَطَاعَهَا وَ اغْتَرَّ بِهَا الْغَدَّارَةَ بِمَنِ ائْتَمَنَهَا وَ رَكِنَ إِلَيْهَا
O you king! I condemn the world to you, the taker of what it gives, and after that, the inheritor of the negative liability for the one who has clothed with it, and after that, the inheritor of the bare dropping for the one who rises, and after that, the inheritor of the legacy of panic for the one who loves it, and after that the inheritor of the deviating misery for the one obeying it and was deceived by, the treacheries with the ones reassured to it and had inclined to it.
هِيَ الْمَرْكَبُ الْقَمُوصُ وَ الصَّاحِبُ الْخَئُونُ وَ الطَّرِيقُ الزَّلَقُ وَ الْمَهْبَطُ الْمُهْوِي هِيَ الْمَكْرُمَةُ الَّتِي لَا تُكْرِمُ أَحَداً إِلَّا أَهَانَتْهُ الْمَحْبُوبَةُ الَّتِي لَا تُحِبُّ أَحَداً الْمَلْزُومَةُ الَّتِي لَا تَلْزَمُ أَحَداً يُوَفَّى لَهَا وَ تَغْدِرُ وَ يُصْدَقُ لَهَا وَ تَكْذِبُ وَ يُنْجَزُ لَهَا وَ تُخْلِفُ
It is the unstable ride, and the treacherous companion, and the slippery road, and a collapsing descent. It is the honoured which no one honours it except it weakens him, the beloved which no one loves, the necessary which no one necessitates it. One anticipates to it and it betrays, and ratifies to it and is belied, and fulfills to it and it breaks.
هِيَ الْمُعْوَجَّةُ لِمَنِ اسْتَقَامَ بِهَا الْمُتَلَاعِبَةُ بِمَنِ اسْتَمْكَنَتْ مِنْهُ بَيْنَا هِيَ تُطْعِمُهُ إِذْ حَوَّلَتْهُ مَأْكُولًا وَ بَيْنَا هِيَ تَخْدُمُهُ إِذْ جَعَلَتْهُ خَادِماً وَ بَيْنَا هِيَ تُضْحِكُهُ إِذْ ضَحِكَتْ مِنْهُ وَ بَيْنَا هِيَ تَشْتِمُهُ إِذْ شَتَمَتْ مِنْهُ وَ بَيْنَا هِيَ تُبْكِيهِ إِذَا بَكَتْ عَلَيْهِ وَ بَيْنَا هِيَ قَدْ بُسِطَتْ يَدُهُ بِالْعَطِيَّةِ إِذْ بَسَطَتْهَا بِالْمَسْأَلَةِ
It is crooked for the one being straight with it, the manipulator with the one who is enabled from it. While it is feeding him when it transfers him as being eaten, and while it is serving him when it makes him a servant, and while it is making him laugh when it laughs at him, and while it makes him gloat when it gloats at him, and while it makes him cry when it cries upon him, and while it extends its hand with the giving when it extends his hand with the begging.
وَ بَيْنَا هُوَ فِيهَا عَزِيزٌ إِذْ أَذَلَّتْهُ وَ بَيْنَا هُوَ فِيهَا مُكْرَمٌ إِذْ أَهَانَتْهُ وَ بَيْنَا هُوَ فِيهَا مُعَظَّمٌ إِذْ صَارَ مَحْقُوراً وَ بَيْنَا هُوَ فِيهَا رَفِيعٌ إِذْ وَضَعَتْهُ وَ بَيْنَا هِيَ لَهُ مُطِيعَةٌ إِذْ عَصَتْهُ وَ بَيْنَا هُوَ فِيهَا مَسْرُورٌ إِذْ أَحْزَنَتْهُ وَ بَيْنَا هُوَ فِيهَا شَبْعَانُ إِذْ أَجَاعَتْهُ وَ بَيْنَا هُوَ فِيهَا حَيٌّ إِذْ أَمَاتَتْهُ
And while he is honourable in it when it humiliates him, and while he is respectable in it when it demeans him, and while he is honoured in it when he becomes despised, and while he is lofty in it when it drops him, and while it is obedient to him when it disobeys him, and while he is happy in it when it grieves him, and while he is satiated in it when it makes him hungry, and while he is living in it when it kills him.
فَأُفٍّ لَهَا مِنْ دَارٍ إِذْ كَانَ هَذَا فِعَالَهَا وَ هَذِهِ صِفَتَهَا تَضَعُ التَّاجَ عَلَى رَأْسِهِ غُدْوَةً وَ تُعَفِّرُ خَدَّهُ بِالتُّرَابِ عَشِيَّةً وَ تَجْعَلُهَا فِي الْأَغْلَالِ غُدْوَةً [تُحَلِّي الْأَيْدِيَ بِأَسْوِرَةِ الذَّهَبِ عَشِيَّةً وَ تَجْعَلُهَا فِي الْأَغْلَالِ غُدْوَةً] وَ تُقْعِدُ الرَّجُلَ عَلَى السَّرِيرِ غُدْوَةً وَ تَرْمِي بِهِ فِي السِّجْنِ عَشِيَّةً
Ugh to it as a house when this were to be its actions and these are its descriptions! It places a crown upon his head in the morning and rolls his cheeks in the dust in the evening; and it ornaments the hands with the gold bracelets in the evening and makes these to be in the handcuffs in the morning; and it sits the man upon the throne in the morning and throws him in the prison in the evening.
تَفْرُشُ لَهُ الدِّيبَاجَ عَشِيَّةً وَ تَفْرُشُ لَهُ التُّرَابَ غُدْوَةً وَ تَجْمَعُ لَهُ الْمَلَاهِيَ وَ الْمَعَازِفَ غُدْوَةً وَ تَجْمَعُ عَلَيْهِ النَّوَائِحَ وَ النَّوَادِبَ عَشِيَّةً تُحَبِّبُ إِلَى أَهْلِهِ قُرْبَهُ عَشِيَّةً وَ تُحَبِّبُ إِلَيْهِمْ بُعْدَهُ غُدْوَةً تُطَيِّبُ رِيحَهُ غُدْوَةً وَ تُنَتِّنُ رِيحَهُ عَشِيَّةً
It furnishes the brocade for him in the evening and furnishes the soil for him in the morning; and it gathers the amusements and the musical instruments in the morning and gathers upon him the mourners and the wailers in the evening; it makes his nearness beloved to his family in the evening and it make his remoteness beloved to them in the morning; it makes his smell aromatic in the morning and his smell stinky in the evening.
فَهُوَ مُتَوَقِّعٌ لِسَطَوَاتِهَا غَيْرُ نَاجٍ مِنْ فِتْنَتِهَا وَ بَلَائِهَا تَمَتَّعُ نَفْسُهُ مِنْ أَحَادِيثِهَا وَ عَيْنُهُ مِنْ أَعَاجِيبِهَا وَ يَدُهُ مَمْلُوَّةٌ مِنْ جَمْعِهَا ثُمَّ تُصْبِحُ الْكَفُّ صِفْراً وَ الْعَيْنُ هَامِدَةً ذَهَبَ مَا ذَهَبَ وَ هَوَى مَا هَوَى وَ بَادَ مَا بَادَ وَ هَلَكَ مَا هَلَكَ
So, he is anticipating for its power without being rescued from its Fitna and its afflictions. He enjoys himself for its newly occurring events, and his eyes (enjoy) from its wonders, and his hands are filled from amassing it. Then in the morning, in his hand is zero, and the eye is dead. It is gone what is gone, and it has collapsed what has collapsed, and it is remote what is remote, and it is destroyed what is destroyed.
تَجِدُ فِي كُلٍّ مِنْ كُلٍّ خَلَفاً وَ تَرْضَى بِكُلٍّ مِنْ كُلٍّ بَدَلًا تُسْكِنُ دَارَ كُلِّ قَرْنٍ قَرْناً وَ تُطْعِمُ سُؤْرَ كُلِّ قَوْمٍ قَوْماً تُقْعِدُ الْأَرَاذِلَ مَكَانَ الْأَفَاضِلِ وَ الْعَجَزَةَ مَكَانَ الْحَزَمَةِ
You are finding a replacement regarding everything from everything, and you are satisfied with a replacement of everything for everything. You are dwelling in a house every pair has a pair, and feeding left-overs of every people to a people, you are sitting the lowly ones in place of the meritorious ones, and the incapable in place of the resolute ones.
تَنْقُلُ أَقْوَاماً مِنَ الْجَدْبِ إِلَى الْخِصْبِ وَ مِنَ الرِّجْلَةِ إِلَى الْمَرْكَبِ وَ مِنَ الْبُؤْسِ إِلَى النِّعْمَةِ وَ مِنَ الشِّدَّةِ إِلَى الرَّخَاءِ وَ مِنَ الشَّقَاءِ إِلَى الْخَفْضِ وَ الدَّعَةِ حَتَّى إِذَا غَمَسَتْهُمْ فِي ذَلِكَ انْقَلَبَتْ بِهِمْ فَسَلَبَتْهُمُ الْخِصْبَ وَ نَزَعَتْ مِنْهُمُ الْقُوَّةَ فَعَادُوا إِلَى أَبْأَسِ الْبُؤْسِ وَ أَفْقَرِ الْفَقْرِ وَ أَجْدَبِ الْجَدْبِ-
You have transferred a people from barren to the greenery, and from the infantry to the cavalry, and from the misery to the bounties, and from the adversity to the prosperity, and from the adversity to the betterment and the ease, until when you had immersed them in that, you overturned them. You stripped them of the flourish and snatched the strength from them, so they returned to the most miserable misery, and most impoverishing poverty, and most barren of the barren.
فَأَمَّا قَوْلُكَ أَيُّهَا الْمَلِكُ فِي إِضَاعَةِ الْأَهْلِ وَ تَرْكِهِمْ فَإِنِّي لَمْ أُضَيِّعْهُمْ وَ لَمْ أَتْرُكْهُمْ بَلْ وَصَلْتُهُمْ وَ انْقَطَعْتُ إِلَيْهِمْ
As for your words, O you king, regarding wasting the family and neglecting them, I did not waste them and did not neglect them, but I have connected with them and cut off (from others) to them.
وَ لَكِنِّي كُنْتُ وَ أَنَا أَنْظُرُ بِعَيْنٍ مَسْحُورَةٍ لَا أَعْرِفُ بِهَا الْأَهْلَ مِنَ الْغُرَبَاءِ وَ لَا الْأَعْدَاءَ مِنَ الْأَوْلِيَاءِ فَلَمَّا انْجَلَى عَنِّي السِّحْرُ اسْتَبْدَلْتُ بِالْعَيْنِ الْمَسْحُورَةِ عَيْناً صَحِيحَةً وَ اسْتَبَنْتُ الْأَعْدَاءَ مِنَ الْأَوْلِيَاءِ وَ الْأَقْرِبَاءَ مِنَ الْغُرَبَاءِ
But I used to look at them with an enchanted eye, not recognising by it the family from the strangers, nor the enemies from the friends. When the enchantment was cleared from me, I replaced the enchanted eye with the healthy eye and I distinguished the enemies from the friend, and the kindred from the strangers.
فَإِذَا الَّذِينَ كُنْتُ أَعُدُّهُمْ أَهْلِينَ وَ أَصْدِقَاءَ وَ إِخْوَاناً وَ خُلَطَاءَ إِنَّمَا هُمْ سِبَاعٌ ضَارِيَةٌ- لَا هِمَّةَ لَهُمْ إِلَّا أَنْ تَأْكُلَنِي وَ تَأْكُلَ بِي غَيْرَ أَنَّ اخْتِلَافَ مَنَازِلِهِمْ فِي ذَلِكَ عَلَى قَدْرِ الْقُوَّةِ
Behold, the ones I used to count them as family, and friends, and brother, and acquaintances, rather they were wild devouring animals. There was no concern for them except that should devour me and devour others through me, apart from that their statuses were difference in that in accordance to the strength.
فَمِنْهُمْ كَالْأَسَدِ فِي شِدَّةِ السَّوْرَةِ وَ مِنْهُمْ كَالذِّئْبِ فِي الْغَارَةِ وَ النُّهْبَةِ وَ مِنْهُمْ كَالْكَلْبِ فِي الْهَرِيرِ وَ الْبَصْبَصَةِ وَ مِنْهُمْ كَالثَّعْلَبِ فِي الْحِيلَةِ وَ السَّرِقَةِ فَالطُّرُقُ وَاحِدَةٌ وَ الْقُلُوبُ مُخْتَلِفَةٌ
From them is like the lion in severe sharpness, and from them is like the wolf in the raiding and the plundering, and from them is like the dog in the barking and spitting, and from them is like the fox in the trickery and the theft. The methods are one and the hearts are difference.
فَلَوْ أَنَّكَ أَيُّهَا الْمَلِكُ فِي عَظِيمِ مَا أَنْتَ فِيهِ مِنْ مُلْكِكَ وَ كَثْرَةِ مَنْ تَبِعَكَ مِنْ أَهْلِكَ وَ جُنُودِكَ وَ حَاشِيَتِكَ وَ أَهْلِ طَاعَتِكَ نَظَرْتَ فِي أَمْرِكَ عَرَفْتَ أَنَّكَ وَحِيدٌ فَرِيدٌ لَيْسَ مَعَكَ أَحَدٌ مِنْ جَمِيعِ أَهْلِ الْأَرْضِ
O you king! Even thought you are in the might what you are in, from your kingdom, and large numbers of the ones from your people following you, and your armies, and your escorts, and people obedient to you, you can look into your affairs, you will realise that you are alone, individual. There isn’t anyone with you from entirety of people of the earth.
وَ ذَلِكَ أَنَّكَ قَدْ عَرَفْتَ أَنَّ عَامَّةَ الْأُمَمِ عَدُوٌّ لَكَ وَ أَنَّ هَذِهِ الْأُمَّةَ الَّتِي أُوتِيتَ الْمُلْكَ عَلَيْهَا كَثِيرَةُ الْحَسَدِ مِنْ أَهْلِ الْعَدَاوَةِ وَ الْغِشِّ لَكَ الَّذِينَ هُمْ أَشَدُّ عَدَاوَةً لَكَ مِنَ السِّبَاعِ الضَّارِيَةِ وَ أَشَدُّ حَنَقاً عَلَيْكَ مِنْ كُلِّ الْأُمَمِ الْغَرِيبَةِ
And that would be because you would have recognised that the generality of the community are enemies to you, and that this community which you have been given are with more jealousy than the people of enmity and the cheating are to you, those who are of severer enmity to you than the striking wild animals, and of more intense grudge upon, than every community of strangers.
وَ إِذَا صِرْتَ إِلَى أَهْلِ طَاعَتِكَ وَ مَعُونَتِكَ وَ قَرَابَتِكَ وَجَدْتَ لَهُمْ قَوْماً يَعْمَلُونَ عَمَلًا بِأَجْرٍ مَعْلُومٍ يَحْرِصُونَ مَعَ ذَلِكَ أَنْ يَنْقُصُوكَ مِنَ الْعَمَلِ فَيَزْدَادُوكَ مِنَ الْأَجْرِ
And when you go to the people obedient to you, and your supporters, and your relatives, you will find them being a people doing work for a known recompense, be greedy along with that to short-change you from the work, so they can get more recompense from you.
وَ إِذَا صِرْتَ إِلَى أَهْلِ خَاصَّتِكَ وَ قَرَابَتِكَ صِرْتَ إِلَى قَوْمٍ جَعَلْتَ كَدَّكَ وَ كَدْحَكَ وَ مُهَنَّأَكَ وَ كَسْبَكَ لَهُمْ فَأَنْتَ تُؤَدِّي إِلَيْهِمْ كُلَّ يَوْمٍ الضَّرِيبَةَ وَ لَيْسَ كُلُّهُمْ وَ إِنْ وَزَعْتَ بَيْنَهُمْ جَمِيعَ كَدِّكَ عَنْكَ بِرَاضٍ فَإِنْ أَنْتَ حَبَسْتَ عَنْهُمْ ذَلِكَ فَلَيْسَ مِنْهُمْ الْبَتَّةَ بِرَاضٍ
And when you go to people special to you and your kindred, you will have gone to a people who are making your efforts and your struggle and your earnings to be for them. Thus, you are depositing the tax to the every day, and it isn’t all of them; and if you were to distribute your entire efforts between them, they would be satisfied. But if you were to withhold that from them, there wouldn’t be anyone of them pleased.
أَ فَلَا تَرَى أَنَّكَ أَيُّهَا الْمَلِكُ وَحِيدٌ لَا أَهْلَ لَكَ وَ لَا مَالَ فَأَمَّا أَنَا فَإِنَّ لِي أَهْلًا وَ مَالًا وَ إِخْوَاناً وَ أَخَوَاتاً وَ أَوْلِيَاءَ- لَا يَأْكُلُونِّي وَ لَا يَأْكُلُونَ بِي يُحِبُّونِّي وَ أُحِبُّهُمْ فَلَا يُفْقَدُ الْحُبُّ بَيْنَنَا يَنْصَحُونِّي وَ أَنْصَحُهُمْ
O you king! Can’t you see you are alone, there is neither any family for you nor any wealth? As for I, there is a family for me and wealth, and brothers and sisters, and friends. They are neither eating me nor are they eating through me. They love me and I love them. The love is not lost between us. They advise me and I advise them.
فَلَا غِشَّ بَيْنَنَا وَ يَصْدُقُونِّي وَ أَصْدُقُهُمْ فَلَا تَكَاذُبَ بَيْنَنَا وَ يُوَالُونِّي وَ أُوَالِيهِمْ فَلَا عَدَاوَةَ بَيْنَنَا يَنْصُرُونِّي وَ أَنْصُرُهُمْ فَلَا تَخَاذُلَ بَيْنَنَا يَطْلُبُونَ الْخَيْرَ الَّذِي إِنْ طَلَبْتُهُ مَعَهُمْ لَمْ يَخَافُوا أَنْ أَغْلِبَهُمْ عَلَيْهِ أَوْ أَسْتَأْثِرَ بِهِ دُونَهُمْ فَلَا فَسَادَ بَيْنَنَا وَ لَا تَحَاسُدَ
There is neither any cheating between us, and they ratify me and I ratify them, so there is no lying between us, and they befriend me and I befriend them, so there is no enmity between us. They help me and I help them so there is no desertion between us. They seek the goodness which I seek with them. They do not fear that I might overcome them upon it or I might prefer myself with it besides them, so there is neither any corruption between us nor jealousy.
يَعْمَلُونَ لِي وَ أَعْمَلُ لَهُمْ بِأُجُورٍ لَا تَنْفَدُ وَ لَا يَزَالُ الْعَمَلُ قَائِماً بَيْنَنَا هُمْ هُدَاتِي إِنْ ضَلَلْتُ وَ نُورُ بَصَرِي إِنْ عَمِيتُ وَ حِصْنِي إِنْ أُتِيتُ وَ مِجَنِّي إِنْ رُمِيتُ وَ أَعْوَانِي إِذَا فَزِعْتُ
They work for me and I work for them for wages not to deplete, nor does the work cease to be standing between us. They are my guides if I get lost, and light of my eyes if I am blinded, and my fortress if I am attacked, and my shield if I am shot at, and my supporters when I panic.
وَ قَدْ تَنَزَّهْنَا عَنِ الْبُيُوتِ وَ الْمَخَانِي فَلَا يَزِيدُهَا وَ تَرَكْنَا الذَّخَائِرَ وَ الْمَكَاسِبَ لِأَهْلِ الدُّنْيَا فَلَا تَكَاثُرَ بَيْنَنَا وَ لَا تَبَاغِيَ وَ لَا تَبَاغُضَ وَ لَا تَفَاسُدَ وَ لَا تَحَاسُدَ وَ لَا تَقَاطُعَ
And you have removed us from the houses and the residences, so do not increase it, and we have left the treasures and the earning for people of the world, so there is no augmentation between us nor transgression, nor hatred, nor corruption, nor envy, nor cut offs.
فَهَؤُلَاءِ أَهْلِي أَيُّهَا الْمَلِكُ وَ إِخْوَانِي وَ أَقْرِبَائِي وَ أَحِبَّائِي أَحْبَبْتُهُمْ وَ انْقَطَعْتُ إِلَيْهِمْ وَ تَرَكْتُ الَّذِينَ كُنْتُ أَنْظُرُ إِلَيْهِمْ بِالْعَيْنِ الْمَسْحُورَةِ لَمَّا عَرَفْتُهُمْ وَ الْتَمَسْتُ السَّلَامَةَ مِنْهُمْ
O you king! So, they are my family, and my brothers, and my kindred, and my beloved, and I cut off (from others) to them, and I have left the world which I used to look at with the enchanted eye, then I recognised them and sought the safety from them.
فَهَذِهِ الدُّنْيَا أَيُّهَا الْمَلِكُ الَّتِي أَخْبَرْتُكَ أَنَّهَا لَا شَيْءَ فَهَذَا نَسَبُهَا وَ حَسَبُهَا وَ مَسِيرُهَا إِلَى مَا قَدْ سَمِعْتَ قَدْ رَفَضْتُهَا لِمَا عَرَفْتُهَا وَ أَبْصَرْتُ الْأَمْرَ الَّذِي هُوَ الشَّيْءُ
O you king! So, this world which I am informing you with, it is not a thing. This is its lineage and its ancestry, and its travel is to what you have heard. I have rejected it due to what I have recognised and seen the matter which it is the thing.
فَإِنْ كُنْتَ تُحِبُّ أَيُّهَا الْمَلِكُ أَنْ أَصِفَ لَكَ مَا أَعْرِفُ عَنْ أَمْرِ الْآخِرَةِ الَّتِي هِيَ الشَّيْءُ فَاسْتَعِدَّ إِلَى السَّمَاعِ تَسْمَعُ غَيْرَ مَا كُنْتَ تَسْمَعُ بِهِ مِنَ الْأَشْيَاءِ
O you king! If you like I can describe to you that I have recognise from matters of the Hereafter which it is the thing, so be prepared for the listening, hearing other than what you had been hearing with from the things’.
فَلَمْ يَزِدْهُ الْمَلِكُ عَلَيْهِ إِلَّا أَنْ قَالَ لَهُ كَذَبْتَ لَمْ تُصِبْ شَيْئاً وَ لَمْ تَظْفَرْ إِلَّا بِالشَّقاءِ وَ الْعَنَاءِ فَاخْرُجْ وَ لَا تُقِيمَنَّ فِي شَيْءٍ مِنْ مَمْلَكَتِي فَإِنَّكَ فَاسِدٌ مُفْسِدٌ
The king did not increase upon it except he said to him, ‘You are lying! You have not achieved anything and have not succeeded except with the wretchedness and the tiredness. Get out, and do not stand regarding anything from my kingdom, for you are a corrupt corrupter!’
وَ وُلِدَ لِلْمَلِكِ فِي تِلْكَ الْأَيَّامِ بَعْدَ إِيَاسِهِ مِنَ الذُّكُورِ غُلَامٌ لَمْ يَرَ النَّاسُ مَوْلُوداً مِثْلَهُ قَطُّ حُسْناً وَ جَمَالًا وَ ضِيَاءً فَبَلَغَ السُّرُورُ مِنَ الْمَلِكِ مَبْلَغاً عَظِيماً كَادَ يُشْرِفُ مِنْهُ عَلَى هَلَاكِ نَفْسِهِ مِنَ الْفَرَحِ وَ زَعَمَ أَنَّ الْأَوْثَانَ الَّتِي كَانَ يَعْبُدُهَا هِيَ الَّتِي وَهَبَتْ لَهُ الْغُلَامَ
In those days a boy was born for the king after his despair from the males. The people had not seen any new-born as excellent and beautiful and radiant. The happiness of the king reached to a mighty extent he almost overlooked upon destroying himself from the joy, and he claimed that the idols which he had been worshipping, these are which had gifted the boy to him.
فَقَسَمَ عَامَّةَ مَا كَانَ فِي بُيُوتِ أَمْوَالِهِ عَلَى بُيُوتِ أَوْثَانِهِ وَ أَمَرَ النَّاسَ بِالْأَكْلِ وَ الشُّرْبِ سَنَةً وَ سَمَّى الْغُلَامَ يُوذَاسُفَ وَ جَمَعَ الْعُلَمَاءَ وَ الْمُنَجِّمِينَ لِتَقْوِيمِ مِيلَادِهِ
So, he distributed generality of what was in the houses of his wealth upon the houses of his idols, and he ordered the people with eating and drinking for a year, and he named the boy as Yuzasuf, and he gathered the scholar and the astrologers in order to evaluate his birth.
فَرَفَعَ الْمُنَجِّمُونَ إِلَيْهِ أَنَّهُمْ يَجِدُونَ الْغُلَامَ يَبْلُغُ مِنَ الشَّرَفِ وَ الْمَنْزِلَةِ مَا لَا يَبْلُغُهُ أَحَدٌ قَطُّ فِي أَرْضِ الْهِنْدِ وَ اتَّفَقُوا عَلَى ذَلِكَ جَمِيعاً
The astrologers raise to him that they find the boy reaching the nobility and the status what no one has reached at all in the land of India, and they all concurred upon that.
غَيْرَ أَنَّ رَجُلًا قَالَ مَا أَظُنُّ الشَّرَفَ وَ الْمَنْزِلَةَ وَ الْفَضْلَ الَّذِي وَجَدْنَاهُ يَبْلُغُهُ هَذَا الْغُلَامُ إِلَّا شَرَفَ الْآخِرَةِ وَ لَا أَحْسَبُهُ إِلَّا أَنْ يَكُونَ إِمَاماً فِي الدِّينِ وَ النُّسُكِ وَ ذَا فَضِيلَةٍ فِي دَرَجَاتِ الْآخِرَةِ لِأَنِّي أَرَى الشَّرَفَ الَّذِي تَبْلُغُهُ لَيْسَ يُشْبِهُ شَيْئاً مِنْ شَرَفِ الدُّنْيَا وَ هُوَ شَبِيهٌ بِشَرَفِ الْآخِرَةِ
Apart from that a man said, ‘I don’t think that the nobility, and the status, and the merit which they are finding this boy to be reaching except nobility of the Hereafter, and I don’t reckon except he would be a leader in the religion and the hermits, and that merit is in ranks of the Hereafter because I see the nobility being reached, there is nothing resembling it from nobilities of the world, and it resembles nobility of the Hereafter’.
فَوَقَعَ ذَلِكَ الْقَوْلُ مِنَ الْمَلِكِ مَوْقِعاً كَادَ أَنْ يُنَغِّصَهُ سُرُورَهُ بِالْغُلَامِ وَ كَانَ الْمُنَجِّمُ الَّذِي أَخْبَرَهُ بِذَلِكَ مِنْ أَوْثَقِ الْمُنَجِّمِينَ فِي نَفْسِهِ وَ أَعْلَمِهِمْ وَ أَصْدَقِهِمْ عِنْدَهُ
That word fell from the king with such occurrence that it almost distressed him from his happiness with the boy, and the astrologer who had informed him with that was from the most trusted of the astrologers within himself, and their most learned, and their most truthful in his presence.
وَ أَمَرَ الْمَلِكُ لِلْغُلَامِ بِمَدِينَةٍ فَأَخْلَاهَا وَ تَخَيَّرَ لَهُ مِنَ الظُّؤْرَةِ وَ الْخَدَمِ كُلَّ ثِقَةٍ وَ تَقَدَّمَ إِلَيْهِمْ أَنْ لَا يُذْكَرَ فِيمَا بَيْنَهُمْ مَوْتٌ وَ لَا آخِرَةٌ وَ لَا حُزْنٌ وَ لَا مَرَضٌ وَ لَا فَنَاءٌ حَتَّى تَعْتَادَ ذَلِكَ أَلْسِنَتُهُمْ وَ تَنْسَاهُ قُلُوبُهُمْ
And the king ordered a city for the boy and he vacated it, and chose for him the nursemaids and the servants, every trusted one, and send orders to them that they will not mention in what is between them, neither death, nor Hereafter, nor grief, nor sickness, nor annihilation until that was habitual of their tongues and their hearts forgot.
وَ أَمَرَهُمْ إِذَا بَلَغَ الْغُلَامُ أَنْ لَا يَنْطِقُوا عِنْدَهُ بِذِكْرِ شَيْءٍ مِمَّا يَتَخَوَّفُونَهُ عَلَيْهِ خَشْيَةَ أَنْ يَقَعَ فِي قَلْبِهِ مِنْهُ شَيْءٌ فَيَكُونَ ذَلِكَ دَاعِيَةً إِلَى اهْتِمَامِهِ بِالدِّينِ وَ النُّسُكِ وَ أَنْ يَتَحَفَّظُوا وَ يَتَحَرَّزُوا مِنْ ذَلِكَ وَ يَتَفَقَّدَ بَعْضُهُمْ مِنْ بَعْضٍ
And he ordered them that when the boy matures, they will not speak in his presence with the mention of anything from what might be frightening upon him, fearing that something from it might occur in his heart, so that would call him to be interested in the religion and the rituals, and that they should preserve and guard from that, and they should watch each other.
وَ ازْدَادَ الْمَلِكُ عِنْدَ ذَلِكَ حَنَقاً عَلَى النُّسَّاكِ مَخَافَةً عَلَى ابْنِهِ وَ كَانَ لِذَلِكَ الْمَلِكُ وَزِيرٌ قَدْ كَفَلَ أَمْرَهُ وَ حَمَلَ عَنْهُ مَئُونَةَ سُلْطَانِهِ وَ كَانَ لَا يَخُونُهُ وَ لَا يَكْذِبُهُ وَ لَا يَكْتُمُهُ وَ لَا يُؤْثِرُ عَلَيْهِ وَ لَا يَتَوَانَى فِي شَيْءٍ مِنْ عِلْمِهِ وَ لَا يُضَيِّعُهُ
And during that the king increased in rage against the hermits fearing upon his son. And there was a minister for that king whom he had given the responsibility of his matter and he was carrying on his behalf the support of his authority, and he had neither betrayed him nor lied to him, nor concealed from him, nor preferred (himself) over him, nor slackened regarding anything from his world, nor wasted it.
وَ كَانَ الْوَزِيرُ مَعَ ذَلِكَ رَجُلًا لَطِيفاً طَلِقاً مَعْرُوفاً بِالْخَيْرِ يُحِبُّهُ النَّاسُ وَ يَرْضَوْنَ بِهِ إِلَّا أَنَّ أَحِبَّاءَ الْمَلِكِ وَ أَقْرِبَاءَهُ كَانُوا يَحْسُدُونَهُ وَ يَبْغُونَ عَلَيْهِ وَ يَسْتَثْقِلُونَ بِمَكَانِهِ
And the minister, along with that, was a gentle, friendly man well-known with the goodness. The people loved him and were satisfied with him, except that the loved ones of the king and his kindred were envying him and were working against him, and considered his position as a burden.
ثُمَّ إِنَّ الْمَلِكَ خَرَجَ ذَاتَ يَوْمٍ إِلَى الصَّيْدِ وَ مَعَهُ ذَلِكَ الْوَزِيرُ فَأَتَى بِهِ فِي شِعْبٍ مِنَ الشِّعَابِ عَلَى رَجُلٍ قَدْ أَصَابَتْهُ زَمَانَةٌ شَدِيدَةٌ فِي رِجْلَيْهِ مُلْقًى فِي أَصْلِ شَجَرَةٍ لَا يَسْتَطِيعُ بَرَاحاً فَسَأَلَهُ الْوَزِيرُ عَنْ شَأْنِهِ فَأَخْبَرَهُ أَنَّ السِّبَاعَ أَصَابَتْهُ فَرَقَّ لَهُ الْوَزِيرُ
Then one day the king went out to the hunting and that minister was with him. They came with him into a gorge from the gorges to a man whom the times had severely afflicted him in his legs. He was lying at the bottom of a tree, not able to moved. The minister asked him about his concern. He informed him that the wild animals had bitten him. The minister felt pity on him.
فَقَالَ لَهُ الرَّجُلُ ضُمَّنِي إِلَيْكَ وَ احْمِلْنِي إِلَى مَنْزِلِكَ فَإِنَّكَ تَجِدُ عِنْدِي مَنْفَعَةً
The man said to him, ‘Take me with you and carry me to your house, for you will find benefit with me’.
فَقَالَ الْوَزِيرُ إِنِّي لَفَاعِلٌ وَ إِنْ لَمْ أَجِدْ عِنْدَكَ مَنْفَعَةً وَ لَكِنْ يَا هَذَا مَا الْمَنْفَعَةُ الَّتِي تَعِدُنِيهَا هَلْ تَعْمَلُ عَمَلًا أَوْ تُحْسِنُ شَيْئاً
The minister said, ‘I shall do not and even if I do not find any benefit. But, O you! What is the benefit which you are mentioning. Do you do any work or are good at anything (in particular)?’
فَقَالَ الرَّجُلُ نَعَمْ أَنَا أَرْتِقُ الْكَلَامَ
The man said, ‘Yes, I repair the speech (reconciler)’.
فَقَالَ وَ كَيْفَ تَرْتِقُ الْكَلَامَ
He said, ‘And how do you repair the speech?’
قَالَ إِذَا كَانَ فِيهِ فَتْقٌ أَرْتِقُهُ حَتَّى لَا يَجِيءَ مِنْ قِبَلِهِ فَسَادٌ
He said, ‘When there were to be a rift, I patch it up until no corruption comes from its aspect’.
فَلَمْ يَرَ الْوَزِيرُ قَوْلَهُ شَيْئاً وَ أَمَرَ بِحَمْلِهِ إِلَى مَنْزِلِهِ وَ أَمَرَ لَهُ بِمَا يُصْلِحُهُ- حَتَّى إِذْ كَانَ بَعْدَ ذَلِكَ احْتَالَ أَحِبَّاءُ الْمَلِكِ لِلْوَزِيرِ وَ ضَرَبُوا لَهُ الْأُمُورَ ظَهْراً وَ بَطْناً
The minister did not see anything of his words, and he ordered with carrying him to his house, and instructed for him what would cure him, until when it was after that, the loved ones of the king played a trick on the minister, and they dealt out matters to him, apparent and hidden.
فَأَجْمَعَ رَأْيُهُمْ عَلَى أَنْ دَسُّوا رَجُلًا مِنْهُمْ إِلَى الْمَلِكِ فَقَالَ لَهُ أَيُّهَا الْمَلِكُ إِنَّ هَذَا الْوَزِيرَ يَطْمَعُ فِي مُلْكِكَ أَنْ يَغْلِبَ عَلَيْهِ عَقِبُكَ مِنْ بَعْدِكَ فَهُوَ يُصَانِعُ النَّاسَ عَلَى ذَلِكَ وَ يَعْمَلُ عَلَيْهِ دَائِباً فَإِنْ أَرَدْتَ أَنْ تَعْلَمَ صِدْقَ ذَلِكَ فَأَخْبِرْهُ أَنَّهُ قَدْ بَدَا لَكَ أَنْ تَرْفِضَ الْمُلْكَ وَ تَلْحَقَ بِالنُّسَّاكِ فَإِنَّكَ سَتَرَى مِنْ فَرَحِهِ بِذَلِكَ مَا تَعْرِفُ بِهِ أَمْرَهُ
They gathered their view upon that they would send a man from them to the king. He said to him, ‘O you king! This minister is greedy regarding your kingdom to overcome your posterity from after you, upon it. He deals with the people upon that and always works upon it. If you want to know the truth of that, then inform him that there has been a change of mind for you. You are rejecting the kingdom and joining with the hermits. So, you will be seeing his joy with that what you can recognise his matter with’.
وَ كَانَ الْقَوْمُ قَدْ عَرَفُوا مِنَ الْوَزِيرِ رِقَّةً عِنْدَ ذِكْرِ فَنَاءِ الدُّنْيَا وَ الْمَوْتِ وَ لِيناً لِلنُّسَّاكِ وَ حُبّاً لَهُمْ فَعَمِلُوا فِيهِ مِنَ الْوَجْهِ الَّذِي ظَنُّوا أَنَّهُمْ يَظْفَرُونَ بِحَاجَتِهِمْ مِنْهُ
And the group had known from the Vizier, his softness at the mention of annihilation of the world, and the death, and gentleness to the hermits and love for them. So they working in it from the aspect which they thought they would be successful with their needs from him.
فَقَالَ الْمَلِكُ لَئِنْ هَجَمْتُ مِنْهُ عَلَى هَذَا لَمْ أَسْأَلْ عَمَّا سِوَاهُ
The king said, ‘Since you are attacking him upon this, I will not ask about anything else’.
فَلَمَّا أَنْ دَخَلَ عَلَيْهِ الْوَزِيرُ قَالَ لَهُ الْمَلِكُ إِنَّكَ قَدْ عَرَفْتَ حِرْصِي عَلَى الدُّنْيَا وَ طَلَبِ الْمُلْكِ وَ إِنِّي ذَكَرْتُ مَا مَضَى مِنْ ذَلِكَ فَلَمْ أَجِدْ مَعِي مِنْهُ طَائِلًا وَ قَدْ عَرَفْتُ أَنَّ الَّذِي بَقِيَ مِنْهُ كَالَّذِي مَضَى فَإِنَّهُ يُوشِكُ أَنْ يَنْقَضِيَ ذَلِكَ كُلُّهُ بِأَجْمَعِهِ فَلَا يَصِيرَ فِي يَدِي مِنْهُ شَيْءٌ وَ أَنَا أُرِيدُ أَنْ أَعْمَلَ فِي حَالِ الْآخِرَةِ عَمَلًا قَوِيّاً عَلَى قَدْرِ مَا كَانَ مِنْ عَمَلِي فِي الدُّنْيَا وَ قَدْ بَدَا لِي أَنْ أَلْحَقَ بِالنُّسَّاكِ وَ أُخَلِّيَ هَذَا الْعَمَلَ لِأَهْلِهِ فَمَا رَأْيُكَ
When the minister entered to see him, the king said to him, ‘You have known about my greed upon the world and seeking the kingdom, and remembered what has passed from that, but I cannot find any prolongation with me from it. I have recognises that what remains from it is like that which has passed, so all of that is almost going to terminate in its entirety, and nothing from will come to be in my hands, and I want to work regarding the situation of the Hereafter, a strong work, in accordance what has happened from my work in the world, and there has been a change of mind for me that I should join with the hermits and vacate this work for its rightful one. So, what is your view?’
قَالَ فَرَقَّ الْوَزِيرُ لِذَلِكَ رِقَّةً شَدِيدَةً حَتَّى عَرَفَ الْمَلِكُ ذَلِكَ مِنْهُ ثُمَّ قَالَ أَيُّهَا الْمَلِكُ إِنَّ الْبَاقِيَ وَ إِنْ كَانَ عَزِيزاً لَأَهْلٌ أَنْ يُطْلَبَ وَ إِنَّ الْفَانِيَ وَ إِنِ اسْتَمْكَنْتَ مِنْهُ لَأَهْلٌ أَنْ يُرْفَضَ وَ نِعْمَ الرَّأْيُ رَأَيْتَ وَ إِنِّي لَأَرْجُو أَنْ يَجْمَعَ اللَّهُ لَكَ مَعَ الدُّنْيَا شَرَفَ الْآخِرَةِ
He (the narrator) said, ‘The minister softened at that with intense softening until the king recognised that from him. Then he said, ‘O you king! The lasting (kingdom), and even though it is mighty, it is rightful that it be sought, and that the perishable, and even though it is enabled from, it is rightful that it be rejected, and the best view is what you have viewed, and I hope that Allah-azwj will Gather for you along with the world, nobility of the Hereafter’.
قَالَ فَكَبُرَ ذَلِكَ عَلَى الْمَلِكِ وَ وَقَعَ مِنْهُ كُلُّ مَوْقِعٍ وَ لَمْ يُبْدِ لَهُ شَيْئاً غَيْرَ أَنَّ الْوَزِيرَ عَرَفَ الثِّقْلَ فِي وَجْهِهِ- فَانْصَرَفَ إِلَى أَهْلِهِ كَئِيباً حَزِيناً لَا يَدْرِي مِنْ أَيْنَ أُتِيَ وَ لَا مَنْ دَهَاهُ وَ لَا يَدْرِي مَا دَوَاءُ الْمَلِكِ فِيمَا اسْتَنْكَرَ عَلَيْهِ
He (the narrator) said, ‘That was grievous upon the king and it occurred from him all occurrences, and he did not reveal anything of it, apart from that the minister recognised the heaviness in his face. He left to go to his family gloomy, saddened, not knowing from where he would be come to (attacked), nor who would be doing it, nor knowing what would cure the king regarding what had been disapproving upon him.
فَسَهِرَ لِذَلِكَ عَامَّةَ اللَّيْلِ ثُمَّ ذَكَرَ الرَّجُلَ الَّذِي زَعَمَ أَنَّهُ يَرْتِقُ الْكَلَامَ فَأَرْسَلَ إِلَيْهِ فَأُتِيَ بِهِ فَقَالَ لَهُ إِنَّكَ كُنْتَ ذَكَرْتَ لِي ذِكْراً مِنْ رَتْقِ الْكَلَامِ
Due to that he stayed awake most of the night, then he remembered the man who had claimed that he could repair the speech. He sent for him. They came with him. He said to him, ‘You had mentioned to me a mention of repair of the speech’.
فَقَالَ الرَّجُلُ أَجَلْ فَهَلِ احْتَجْتَ إِلَى شَيْءٍ مِنْ ذَلِكَ
The man said, ‘Yes, so are you needy to anything from that?’
فَقَالَ الْوَزِيرُ نَعَمْ أُخْبِرُكَ أَنِّي صَحِبْتُ هَذَا الْمَلِكَ قَبْلَ مُلْكِهِ وَ مُنْذُ صَارَ مَلِكاً فَلَمْ أَسْتَنْكِرْهُ فِيمَا بَيْنِي وَ بَيْنَهُ قَطُّ لِمَا يَعْرِفُهُ مِنْ نَصِيحَتِي وَ شَفَقَتِي وَ إِيثَارِي إِيَّاهُ عَلَى نَفْسِي وَ عَلَى جَمِيعِ النَّاسِ حَتَّى إِذَا كَانَ هَذَا الْيَوْمُ اسْتَنْكَرْتُهُ اسْتِنْكَاراً شَدِيداً- لَا أَظُنُّ خَيْراً عِنْدَهُ بَعْدَهُ
He said, ‘The minister said, ‘Yes, I shall inform you. I have accompanied this king before his kingdom, and since he became king, I have not had his disapproval regarding what is between me and him at all due to what he has recognised of my good advice and my compassion, and my preferring him over myself, and over entirety of the people to the extent when it was this day, I got his disapproval with severe disapproval. I cannot think good with him after it’.
فَقَالَ لَهُ الرَّاتِقُ هَلْ لِذَلِكَ سَبَبٌ أَوْ عِلَّةٌ
The (speech) repairer said, ‘Is there any cause for that, or reason?’
قَالَ الْوَزِيرُ نَعَمْ دَعَانِي أَمْسِ وَ قَالَ لِي كَذَا وَ كَذَا فَقُلْتُ لَهُ كَذَا وَ كَذَا
The minister said, ‘Yes. He called me last evening and said such and such to me, and I said such and such to him’.
فَقَالَ مِنْ هَاهُنَا جَاءَ الْفَتْقُ وَ أَنَا أَرْتِقُهُ إِنْ شَاءَ اللَّهُ اعْلَمْ أَنَّ الْمَلِكَ قَدْ ظَنَّ أَنَّكَ تُحِبُّ أَنْ يَنْجَلِيَ هُوَ عَنْ مُلْكِهِ وَ تَخْلُفَهُ أَنْتَ فِيهِ فَإِذَا كَانَ عِنْدَ الصُّبْحِ فَاطْرَحْ عَنْكَ ثِيَابَكَ وَ حِلْيَتَكَ وَ الْبَسْ أَوْضَعَ مَا تَجِدُهُ مِنْ ذِي النُّسَّاكِ وَ أَشْهَرَهُ ثُمَّ احْلِقْ رَأْسَكَ وَ امْضِ عَلَى وَجْهِكَ إِلَى بَابِ الْمَلِكِ
He said, ‘The repair comes from over here, and I shall repair it, if Allah-azwj so Desires. Know that the king thinks that you love him to abdicate from his kingdom and you to replace him in it. When it will be the morning, drop your clothes and your ornaments, and wear the lowest of what you can find from the well-known worn by the hermits. Then shave off your head and continue upon your direction to a door of the king.
فَإِنَّ الْمَلِكَ سَيَدْعُو بِكَ وَ يَسْأَلُكَ عَنِ الَّذِي صَنَعْتَ فَقُلْ لَهُ هَذَا الَّذِي دَعَوْتَنِي إِلَيْهِ وَ لَا يَنْبَغِي لِأَحَدٍ أَنْ يُشِيرَ عَلَى صَاحِبِهِ بِشَيْءٍ إِلَّا وَاسَاهُ فِيهِ وَ صَبَرَ عَلَيْهِ وَ مَا أَظُنُّ الَّذِي دَعَوْتَنِي إِلَيْهِ إِلَّا خَيْراً مِمَّا نَحْنُ فِيهِ فَقُمْ إِذَا بَدَا لَكَ
The king will be calling you with it and ask you about that which you have done. Say to him, ‘This is which you had called me to, and it is not befitting for anyone to consult upon his companion with anything except he consoles him in it and is patient upon it, and I don’t think that which you have called me to is anything except better than what we are (currently) in’. So, arise, whenever you feel like’.
فَفَعَلَ الْوَزِيرُ ذَلِكَ فَتَخَلَّى عَنْ نَفْسِ الْمَلِكِ مَا كَانَ فِيهَا عَلَيْهِ ثُمَّ أَمَرَ الْمَلِكُ بِنَفْيِ النُّسَّاكِ مِنْ جَمِيعِ بِلَادِهِ وَ تَوَعَّدَهُمْ بِالْقَتْلِ فَجَدُّوا فِي الْهَرَبِ وَ الِاسْتِخْفَاءِ-
The minister did that. It vacated from the soul of the king what had been upon him regarding it. Then the king ordered with exiling the hermits from entirety of his cities and threatened them with the killing. So, they strived in fleeing and hiding.
ثُمَّ إِنَّ الْمَلِكَ خَرَجَ ذَاتَ يَوْمٍ مُتَصَيِّداً فَوَقَعَ بَصَرُهُ عَلَى شَخْصَيْنِ مِنْ بَعِيدٍ فَأَرْسَلَ إِلَيْهِمَا فَأُتِيَ بِهِمَا فَإِذَا هُمَا نَاسِكَانِ فَقَالَ لَهُمَا مَا بَالُكُمَا لَنْ تَخْرُجَا مِنْ بِلَادِي-
Then one day the king went out hunting. His sight fell upon two persons from afar. He sent for them. They came with them, and behold, they were two hermits. He said to them, ‘What is the matter you did not exit from my city?’
قَالا قَدْ أَتَتْنَا رُسُلُكَ وَ نَحْنُ عَلَى سَبِيلِ الْخُرُوجِ
They said, ‘Your messenger had come to us and we are upon the way to go out’.
قَالَ وَ لِمَ خَرَجْتُمَا رَاجِلَيْنِ
He said, ‘And why are you going out walking?’
قَالا لِأَنَّا قَوْمٌ ضُعَفَاءُ لَيْسَ لَنَا دَوَابُّ وَ لَا زَادٌ وَ لَا نَسْتَطِيعُ الْخُرُوجَ إِلَّا بِالتَّقْصِيرِ
They said, ‘Because we are weak people. There is neither any riding animal for us nor any provision, nor are we capable of going out except with the short (way)’.
قَالَ الْمَلِكُ إِنَّ مَنْ خَافَ الْمَوْتَ أَسْرَعَ بِغَيْرِ دَابَّةٍ وَ لَا زَادٍ
The king said, ‘One who fears the death will be quicker without a riding animal, nor provisions’.
فَقَالا لَهُ إِنَّا لَا نَخَافُ الْمَوْتَ بَلْ لَا نَنْظُرُ قُرَّةَ عَيْنٍ فِي شَيْءٍ مِنَ الْأَشْيَاءِ إِلَّا فِيهِ
They said to him, ‘We do not fear the death, but we do not see delight of the eyes in anything from the things except in it (death)’.
قَالَ الْمَلِكُ وَ كَيْفَ لَا تَخَافَانِ الْمَوْتَ وَ قَدْ زَعَمْتُمَا أَنَّ رُسُلَنَا لَمَا أَتَتْكُمُ وَ أَنْتُمْ عَلَى سَبِيلِ الْخُرُوجِ أَ فَلَيْسَ هَذَا هُوَ الْهَرَبَ مِنَ الْمَوْتِ
The king said, ‘And how come you are not fearing the death and you claimed that when our messenger came to you and you were on your way out? Isn’t this the fleeing from the death?’
قَالا إِنَّ الْهَرَبَ مِنَ الْمَوْتِ لَيْسَ مِنَ الْفَرَقِ فَلَا تَظُنُّ أَنَّا فَرَقْنَاكَ وَ لَكِنَّا هَرَبْنَا مِنْ أَنْ يعينك [نُعِينَكَ] عَلَى أَنْفُسِنَا
They said, ‘The fleeing from the death makes no difference, so do not think that we are fearing you, but we are fleeing from having to assist you against ourselves’.
فَأَسِفَ الْمَلِكُ وَ أَمَرَ بِهِمَا أَنْ يُحْرَقَا بِالنَّارِ وَ أَذِنَ فِي أَهْلِ مَمْلَكَتِهِ بِأَخْذِ النُّسَّاكِ وَ تَحْرِيقِهِمْ بِالنَّارِ فَتَجَرَّدَ رُؤَسَاءُ عَبَدَةِ الْأَوْثَانِ فِي طَلَبِهِمْ وَ أَخَذُوا مِنْهُمْ بَشَراً كَثِيراً وَ أَحْرَقُوهُمْ بِالنَّارِ
The king regretted and ordered with both of them to be burned with the fire, and he proclaimed among people of his kingdom to seize the hermits and burn them with the fire. So, chiefs of the idol worshippers dedicated in seeking them, and they seized many people from them and burnt them with the fire.
فَمِنْ ثَمَّ صَارَ التَّحْرِيقُ سُنَّةً بَاقِيَةً فِي أَرْضِ الْهِنْدِ وَ بَقِيَ فِي جَمِيعِ تِلْكَ الْأَرْضِ قَوْمٌ قَلِيلٌ مِنَ النُّسَّاكِ كَرِهُوا الْخُرُوجَ مِنَ الْبِلَادِ وَ اخْتَارُوا الْغَيْبَةَ وَ الِاسْتِخْفَاءَ لِيَكُونُوا دُعَاةً وَ هُدَاةً لِمَنْ وَصَلُوا إِلَى كَلَامِهِ
From then onwards, the burning became a norm in the land of India, and a small group of hermits remained in that land. They dislike going out from the cities and they chose the disappearance and the hiding, for them to be callers and guides for the one his speech arrived to.
فَنَبَتَ ابْنُ الْمَلِكِ أَحْسَنَ نَبَاتٍ فِي جِسْمِهِ وَ عَقْلِهِ وَ عِلْمِهِ وَ رَأْيِهِ وَ لَكِنَّهُ لَمْ يُؤْخَذْ بِشَيْءٍ مِنَ الْآدَابِ إِلَّا بِمَا يَحْتَاجُ إِلَيْهِ الْمُلُوكُ مِمَّا لَيْسَ فِيهِ ذِكْرُ مَوْتٍ وَ لَا زَوَالٍ وَ لَا فَنَاءٍ وَ أُوتِيَ الْغُلَامُ مِنَ الْعِلْمِ وَ الْحِفْظِ شَيْئاً كَانَ عِنْدَ النَّاسِ مِنَ الْعَجَائِبِ
The son of the king grew with excellent growth in his physique, and his intellect, and his knowledge, and his view, but he did not take with anything from the etiquettes except with what the kings were needy to from what there wasn’t any mention of death in it, nor decline, nor annihilation, and the boy was given from the knowledge and the memory of things which were with the people as being from the wonders.
وَ كَانَ أَبُوهُ لَا يَدْرِي أَ يَفْرَحُ بِمَا أُوتِيَ ابْنُهُ مِنْ ذَلِكَ أَوْ يَحْزَنُ لَهُ لِمَا يَتَخَوَّفُ عَلَيْهِ أَنْ يَدْعُوَهُ ذَلِكَ إِلَى مَا قِيلَ فِيهِ
And his father did not know whether his son was happy with what he had been given from that or it was saddening for him due to what he had feared upon him, that it might call him to what is said regarding him.
فَلَمَّا فَطَنَ الْغُلَامُ بِحَصْرِهِمْ إِيَّاهُ فِي الْمَدِينَةِ وَ مَنَعَهُمْ إِيَّاهُ مِنَ الْخُرُوجِ وَ النَّظَرِ وَ الِاسْتِمَاعِ وَ تَحَفُّظِهِمْ عَلَيْهِ ارْتَابَ لِذَلِكَ وَ سَكَتَ عَنْهُ وَ قَالَ فِي نَفْسِهِ هَؤُلَاءِ أَعْلَمُ بِمَا يُصْلِحُنِي مِنِّي حَتَّى إِذَا ازْدَادَ بِالسِّنِّ وَ التَّجْرِبَةِ عِلْماً قَالَ مَا أَرَى لِهَؤُلَاءِ عَلَيَّ فَضْلًا وَ مَا أَنَا بِحَقِيقٍ أَنْ أُقَلِّدَهُمْ أَمْرِي
When the boy discerned of their besieging him in the city and preventing him from going out and looking and listening, and their guarding upon him, he was suspicious at that, and was silent about it, and he said within himself, ‘They are more knowing with what will correct me, than I am’, until when he increased in the year and experience knowledge, he said, ‘I don’t see for them having any merit over me, and I am certain they have been collared with my matter’.
فَأَرَادَ أَنْ يُكَلِّمَ أَبَاهُ إِذَا دَخَلَ عَلَيْهِ وَ يَسْأَلَهُ عَنْ سَبَبِ حَصْرِهِ إِيَّاهُ ثُمَّ قَالَ مَا هَذَا الْأَمْرُ إِلَّا مِنْ قِبَلِهِ وَ مَا كَانَ لِيُطْلِعَنِي عَلَيْهِ وَ لَكِنِّي حَقِيقٌ أَنْ أَلْتَمِسَ عِلْمَ ذَلِكَ مِنْ حَيْثُ أَرْجُو إِدْرَاكَهُ-
So, he wanted to speak to his father when he enters to see him and ask him about the cause of his besieging him. Then he said, ‘This matter isn’t except from his directive, and he has not notified me upon it, but certainly should seek knowledge of that from where I hope to achieve it’.
وَ كَانَ فِي خَدَمِهِ رَجُلٌ كَانَ أَلْطَفَهُمْ بِهِ وَ أَرْأَفَهُمْ بِهِ وَ كَانَ الْغُلَامُ إِلَيْهِ مُسْتَأْنِساً فَطَمِعَ الْغُلَامُ فِي إِصَابَةِ الْخَبَرِ مِنْ قِبَلِ ذَلِكَ الرَّجُلِ فَازْدَادَ لَهُ مُلَاطَفَةً وَ بِهِ اسْتِينَاساً ثُمَّ إِنَّ الْغُلَامَ وَاضَعَهُ الْكَلَامَ فِي بَعْضِ اللَّيْلِ بِاللِّينِ وَ أَخْبَرَهُ أَنَّهُ بِمَنْزِلَةِ وَالِدِهِ وَ أَوْلَى النَّاسِ بِهِ
And among his servants there was a man their gentlest with him and their kindest with him, and the boy was comforted to him. The boy was eager in attaining the news from the direction of that man, so he increased the courtesy to him and was comforted with him. Then the boy placed the talk in one of the nights with softness and informed him that he had been in the house of his father and was foremost of the people with him.
ثُمَّ أَخَذَهُ بِالتَّرْغِيبِ وَ التَّرْهِيبِ وَ قَالَ لَهُ إِنِّي لَأَظُنُّ هَذَا الْمُلْكَ سائر [سَائِراً] لِي بَعْدَ وَالِدِي وَ أَنْتَ فِيهِ سَائِرُ أَحَدِ رَجُلَيْنِ إِمَّا أَعْظَمُ النَّاسِ فِيهِ مَنْزِلَةً وَ إِمَّا أَسْوَأُ النَّاسِ حَالًا
Then he seized him with the desire and the fear, and said to him, ‘I think this kingdom will come to me after my father, and you will be in it as one of the two men. As for mightiest of the people in it of status or evilest of the people in situation’.
قَالَ لَهُ الْحَاضِنُ وَ بِأَيِّ شَيْءٍ أَتَخَوَّفُ فِي مُلْكِكَ سُوءَ الْحَالِ
The guard said to him, ‘And by which thing are you frightening me in your kingdom, of evil situation?’
قَالَ بِأَنْ تَكْتُمَنِي الْيَوْمَ أَمْراً أَفْهَمُهُ غَداً مِنْ غَيْرِكَ فَأَنْتَقِمَ مِنْكَ بِأَشَدِّ مَا أَقْدِرُ عَلَيْكَ-
He said, ‘By your concealing a matter from me today, I understand it tomorrow from others, then I shall take revenge from you with severest of what I am able upon you’.
فَعَرَفَ الْحَاضِنُ مِنْهُ الصِّدْقَ وَ طَمِعَ مِنْهُ فِي الْوَفَاءِ فَأَفْشَى إِلَيْهِ خَبَرَهُ وَ الَّذِي قَالَ الْمُنَجِّمُونَ لِأَبِيهِ وَ الَّذِي حَذَرَ أَبُوهُ مِنْ ذَلِكَ
The guard recognised the truthfulness from him and the coveting the loyalty from him, so he divulged his news to him, and what the astrologers had said to his father, and that which his fathers had cautioned from that.
فَشَكَرَ لَهُ الْغُلَامُ ذَلِكَ وَ أَطْبَقَ عَلَيْهِ حَتَّى إِذَا دَخَلَ عَلَيْهِ أَبُوهُ قَالَ يَا أَبَهْ إِنِّي وَ إِنْ كُنْتُ صَبِيّاً فَقَدْ رَأَيْتُ فِي نَفْسِي وَ اخْتِلَافِ حَالِي أَذْكُرُ مِنْ ذَلِكَ مَا أَذْكُرُ وَ أَعْرِفُ بِمَا لَا أَذْكُرُ مِنْهُ مَا أَعْرِفُ- وَ أَنَا أَعْرِفُ أَنِّي لَمْ أَكُنْ عَلَى هَذَا الْمِثَالِ وَ أَنَّكَ لَمْ تَكُنْ عَلَى هَذِهِ الْحَالِ وَ لَا أَنْتَ كَائِنٌ عَلَيْهَا إِلَى الْأَبَدِ وَ سَيُغَيِّرُكَ الدَّهْرُ عَنْ حَالِكَ هَذِهِ
The boy thanked him for that and put a lid upon it until when he entered to see his father, he said, ‘O father! I, and even though I am a child, I have seen within myself and differing in my state. I shall mention from that what I shall mentioned, and I know with what I shall not mention, what I know; and I know that I cannot be upon this example and you cannot be upon this state, nor will you be upon it forever, and the times will change you from this situation of yours.
فَلَئِنْ كُنْتَ أَرَدْتَ أَنْ تُخْفِيَ عَنِّي أَمْرَ الزَّوَالِ فَمَا خَفِيَ عَلَى ذَلِكَ وَ لَئِنْ كُنْتَ حَبَسْتَنِي عَنِ الْخُرُوجِ وَ حُلْتَ بَيْنِي وَ بَيْنَ النَّاسِ لِكَيْلَا تَتُوقَ نَفْسِي إِلَى غَيْرِ مَا أَنَا فِيهِ لَقَدْ تَرَكْتَنِي بِحَصْرِكَ إِيَّايَ
If you had intended to hide the matter of the decline from me, that is not hidden from me, and if you have been containing me from going out and have made a barrier between me and the people, so that my soul will not yearn to other than what I am in, you have neglected me with your besieging me.
وَ إِنَّ نَفْسِي لَقَلِقَةٌ مِمَّا تَحُولُ بَيْنِي وَ بَيْنَهُ حَتَّى مَا لِي هَمٌّ غَيْرُهُ وَ لَا أَرَدْتُ سِوَاهُ حَتَّى لَا يَطْمَئِنُّ قَلْبِي إِلَى شَيْءٍ مِمَّا أَنَا فِيهِ وَ لَا أَنْتَفِعُ بِهِ وَ لَا آلَفُهُ فَخَلِّ عَنِّي وَ أَعْلِمْنِي بِمَا تَكْرَهُ مِنْ ذَلِكَ وَ تَحْذَرُهُ حَتَّى أَجْتَنِبَهُ وَ أُوثِرَ مُوَافَقَتَكَ وَ رِضَاكَ عَلَى مَا سِوَاهُمَا
And my soul is agitated from what is a barrier between me and it, to the extent that there is no worry for me other than it, nor do I want anything else, to the extent that my heart is no reassured to anything from what I am in, nor can I benefit with it, nor am I familiar with it. Therefore, free me and let me know what you dislike from that and are cautious of until I can shun it, and I prefer being compatible with you, and your satisfaction upon what is besides these’.
فَلَمَّا سَمِعَ الْمَلِكُ ذَلِكَ مِنِ ابْنِهِ عَلِمَ أَنَّهُ قَدْ عَلِمَ مَا الَّذِي يَكْرَهُهُ وَ أَنَّهُ مِنْ حَبْسِهِ وَ حَصْرِهِ لَا يَزِيدُهُ إِلَّا إِغْرَاءً وَ حِرْصاً عَلَى مَا يُحَالُ بَيْنَهُ وَ بَيْنَهُ
When the king heard that from his son, he knew that he does know that which he dislikes, and that from his containment and his siege had not increased him except courage, and eagerness upon what is a barrier between him and him.
فَقَالَ يَا بُنَيَّ مَا أَرَدْتُ بِحَصْرِي إِيَّاكَ إِلَّا أَنْ أُنَحِّيَ عَنْكَ الْأَذَى فَلَا تَرَى إِلَّا مَا يُوَافِقُكَ وَ لَا تَسْمَعُ إِلَّا مَا يَسُرُّكَ فَأَمَّا إِذَا كَانَ هَوَاكَ فِي غَيْرِ ذَلِكَ فَإِنَّ آثَرَ الْأَشْيَاءِ عِنْدِي مَا رَضِيتَ وَ هَوِيتَ
He said, ‘O my son! I have not intended with my besieging you except to keep the harm away from you, so you will not see except what is compatible to you, nor hear except what cheers you. As for when your desire is in other than that, then the most preferred of the things with me is what satisfies you and are inclined to’.
ثُمَّ أَمَرَ الْمَلِكُ أَصْحَابَهُ أَنْ يُرْكِبُوهُ فِي أَحْسَنِ زِينَةٍ وَ أَنْ يُنَحُّوا عَنْ طَرِيقِهِ كُلَّ مَنْظَرٍ قَبِيحٍ وَ أَنْ يُعِدُّوا لَهُ الْمَعَازِفَ وَ الْمَلَاهِيَ فَفَعَلُوا ذَلِكَ
Then the king ordered his companions to garment him in excellent adornments and to keep away every ugly scene from his path, and to prepare the musical instruments and the amusements for him. They did so.
فَجَعَلَ بَعْدَ رَكْبَتِهِ تِلْكَ يُكْثِرُ الرُّكُوبَ فَمَرَّ ذَاتَ يَوْمٍ عَلَى طَرِيقٍ قَدْ غَفَلُوا عَنْهُ فَأَتَى عَلَى رَجُلَيْنِ مِنَ السُّؤَّالِ أَحَدُهُمَا قَدْ تَوَرَّمَ وَ ذَهَبَ لَحْمُهُ وَ اصْفَرَّ جِلْدُهُ وَ ذَهَبَ مَاءُ وَجْهِهِ وَ سَمُجَ مَنْظَرُهُ وَ الْآخَرُ أَعْمَى يَقُودُهُ قَائِدٌ
After that, riding, he went on to frequently ride. One day he passed on a road he was unaware of. He came to two men from the beggars. One of them has sores and his flesh was gone, and his skin had paled, and water of his face had gone, and he was of disgusting appearance; and the other one was blind, he was leading him as a guide.
فَلَمَّا رَأَى ذَلِكَ اقْشَعَرَّ مِنْهُمَا وَ سَأَلَ عَنْهُمَا فَقِيلَ لَهُ إِنَّ هَذَا الْمُوَرَّمَ مِنْ سُقْمٍ بَاطِنٍ وَ هَذَا الْأَعْمَى مِنْ زَمَانَةٍ
When he saw that, he shivered from them and asked about them. It was said to him, ‘This one has sores from an interior sickness, and this one is blind from his time (birth)’.
فَقَالَ ابْنُ الْمَلِكِ وَ إِنَّ هَذَا الْبَلَاءَ لَيُصِيبُ غَيْرَ وَاحِدٍ
The son of the king said, ‘And has this affliction hit someone else?’
قَالُوا نَعَمْ
They said, ‘Yes’.
فَقَالَ هَلْ يَأْمَنُ أَحَدٌ مِنْ نَفْسِهِ أَنْ يُصِيبَهُ مِثْلُ هَذَا
He said, ‘Is there anyone safe of himself being afflicted similar to this?’
قَالُوا لَا
They said, ‘No’.
وَ انْصَرَفَ يَوْمَئِذٍ مَهْمُوماً ثَقِيلًا مَحْزُوناً بَاكِياً مُسْتَخِفّاً بِمَا هُوَ فِيهِ مِنْ مُلْكِهِ وَ مُلْكِ أَبِيهِ فَلَبِثَ بِذَلِكَ أَيَّاماً ثُمَّ رَكِبَ رَكْبَةً فَأَتَى فِي مَسِيرِهِ عَلَى شَيْخٍ كَبِيرٍ قَدِ انْحَنَى مِنَ الْكِبَرِ وَ تَبَدَّلَ خَلْقُهُ وَ ابْيَضَّ شَعْرُهُ وَ اسْوَدَّ لَوْنُهُ وَ تَقَلَّصَ جِلْدُهُ وَ قَصُرَ خَطْوُهُ
And on that day, he left worries, heavy, saddened, weeping, fearing from what he was in from his kingdom and the king was his father. He waited for some days with that, then he went riding. In his journey he came to an aged old man who was bent from the old age, and his physique had changed, and his hair was white, and his colour was black, and his skin had shrivelled, and his steps were short.
فَعَجِبَ مِنْهُ وَ سَأَلَ عَنْهُ فَقَالُوا هَذَا الْهَرَمُ
He was surprised from him and asked about him. They said, ‘This is the old age’.
فَقَالَ وَ فِي كَمْ يَبْلُغُ الرَّجُلُ مَا أَرَى
He said, ‘And in how many (years) does the man reach to what I see?’
قَالُوا فِي مِائَةِ سَنَةٍ أَوْ نَحْوِ ذَلِكَ
They said, ‘In one hundred years or approximately that’.
وَ قَالَ فَمَا وَرَاءَ ذَلِكَ
And he said, ‘So what is beyond that?’
قَالُوا الْمَوْتُ
They said, ‘The death’.
قَالَ فَمَا يُخَلَّى بَيْنَ الرَّجُلِ وَ بَيْنَ مَا يُرِيدُ مِنَ الْمُدَّةِ
He said, ‘So is there no gap between the man and what he wants from the period?’
قَالُوا لَا وَ لَيُصَيَّرَنَّ إِلَى هَذَا فِي قَلِيلٍ مِنَ الْأَيَّامِ
They said, ‘No, and let him be patient up to this during the few days’.
فَقَالَ الشَّهْرُ ثَلَاثُونَ يَوْماً وَ السَّنَةُ اثْنَا عَشَرَ شَهْراً وَ انْقِضَاءُ الْعُمُرِ مِائَةَ سَنَةٍ فَمَا أَسْرَعَ الْيَوْمَ فِي الشَّهْرِ وَ مَا أَسْرَعَ الشَّهْرَ فِي السَّنَةِ وَ مَا أَسْرَعَ السَّنَةَ فِي الْعُمُرِ
He said, ‘The month is of thirty days, and the year is of twelve months, and termination of the age is one hundred years. How quick is the day during the month, and how quick is the month during the year, and how quick is the year during the age (lifespan)!’
فَانْصَرَفَ الْغُلَامُ وَ هَذَا كَلَامُهُ يُبْدِيهِ وَ يُعِيدُهُ مُكَرِّراً لَهُ ثُمَّ سَهَرَ لَيْلَتَهُ كُلَّهَا وَ كَانَ لَهُ قَلْبٌ حَيٌّ ذَكِيٌّ وَ عَقْلٌ لَا يَسْتَطِيعُ مَعَهُ نِسْيَاناً وَ لَا غَفْلَةً فَعَلَاهُ الْحُزْنُ وَ الِاهْتِمَامُ فَانْصَرَفَ نَفْسَهُ عَنِ الدُّنْيَا وَ شَهَوَاتِهَا
The boy left, and this speech of his he had begun, returned repeatedly to him. Then he stayed awake all of his night; and for him was a clean living heart, and intellect. He was not capable of forgetting nor being heedless. His grief and the worries went higher. He turned his soul away from the world and its lustful desires.
وَ كَانَ فِي ذَلِكَ يُدَارِي أَبَاهُ وَ يَتَلَطَّفُ عِنْدَهُ وَ هُوَ مَعَ ذَلِكَ قَدْ أَصْغَى بِسَمْعِهِ إِلَى كُلِّ مُتَكَلِّمٍ بِكَلِمَةٍ طَمِعَ أَنْ يَسْمَعَ شَيْئاً يَدُلُّهُ عَلَى غَيْرِ مَا هُوَ فِيهِ وَ خَلَا بِحَاضِنِهِ الَّذِي كَانَ أَفْضَى إِلَيْهِ بِسِرِّهِ فَقَالَ لَهُ هَلْ تَعْرِفُ مِنَ النَّاسِ أَحَداً شَأْنُهُ غَيْرُ شَأْنِنَا
And during that he be polite to his father, and be gentle in his presence, and with that he would listen intently with his ears to every speaker with a phrase eager to hear something which could point him upon other that what he was in, and he isolated with his guard who had divulged his secret to him. He said to him, ‘Do you know anyone from the people whose occupation is other than our occupation?’
قَالَ نَعَمْ قَدْ كَانَ قَوْمٌ يُقَالُ لَهُمُ النُّسَّاكُ رَفَضُوا الدُّنْيَا وَ طَلَبُوا الْآخِرَةَ وَ لَهُمْ كَلَامٌ وَ عِلْمٌ لَا يُدْرَى مَا هُوَ غَيْرَ أَنَّ النَّاسَ عَادُوهُمْ وَ أَبْغَضُوهُمْ وَ حَرَّقُوهُمْ وَ نَفَاهُمُ الْمَلِكُ عَنْ هَذِهِ الْأَرْضِ فَلَا يُعْلَمُ الْيَوْمَ بِبِلَادِنَا مِنْهُمْ أَحَدٌ فَإِنَّهُمْ قَدْ غَيَّبُوا أَشْخَاصَهُمْ يَنْتَظِرُونَ الْفَرَجَ وَ هَذِهِ سُنَّةٌ فِي أَوْلِيَاءِ اللَّهِ قَدِيمَةٌ يَتَعَاطُونَهَا فِي دُوَلِ الْبَاطِلِ
He said, ‘Yes. There used to be a people called the hermits. They rejected the world and sought the Hereafter, and there was speech for them, and knowledge. It is not known what it was, apart from that the people were hostile to them, and hated them, and burned them, and the king exiled them from this land. Today, not one of them is known to be in our city. Their persons have disappeared. They are awaiting the relief, and this is a Sunnah regarding friends of Allah-azwj from ancient times. They utilise it in the government of falsehood’.
فَاغْتَصَّ لِذَلِكَ الْخَبَرِ فُؤَادُهُ وَ طَالَ بِهِ اهْتِمَامُهُ وَ صَارَ كَالرَّجُلِ الْمُلْتَمِسِ ضَالَّتَهُ الَّتِي لَا بُدَّ لَهُ مِنْهَا وَ ذَاعَ خَبَرُهُ فِي آفَاقِ الْأَرْضِ وَ شُهِرَ بِتَفَكُّرِهِ وَ جَمَالِهِ وَ كَمَالِهِ وَ فَهْمِهِ وَ عَقْلِهِ وَ زَهَادَتِهِ فِي الدُّنْيَا وَ هَوَانِهَا عَلَيْهِ
His heart was enraged at that news, and his worries were prolonged with him, and he became like the man seeking his lost property to which there is no escape from having it, and his news spread in the outskirts of the land, and he became famous for his pondering and his beauty, and his perfection, and his understanding, and his intellect, and his ascetism in the world and its insignificance to him.
فَبَلَغَ ذَلِكَ رَجُلًا مِنَ النُّسَّاكِ يُقَالُ لَهُ بِلَوْهَرُ بِأَرْضٍ يُقَالُ لَهَا سرانديب [سَرَنْدِيبُ] وَ كَانَ رَجُلًا نَاسِكاً حَكِيماً فَرَكِبَ الْبَحْرَ حَتَّى أَتَى أَرْضَ سولابط ثُمَّ عَمَدَ إِلَى بَابِ ابْنِ الْمَلِكِ فَلَزِمَهُ وَ طَرَحَ عَنْهُ زِيَّ النُّسَّاكِ وَ لَبِسَ زِيَّ التُّجَّارِ وَ تَرَدَّدَ إِلَى بَابِ ابْنِ الْمَلِكِ حَتَّى عَرَفَ الْأَهْلَ وَ الْأَحِبَّاءَ وَ الدَّاخِلِينَ إِلَيْهِ
That reached a man from the hermits called Bilowher in a land called Sandeep, and he was a man, a ritualist, wise. He sailed the sea until he came to the land of Sowlabit, then he deliberated to the door of the son of the king. He adhered with it and dropped off the hermit uniform from him and wore the clothes of the traders, and he kept going to the door of the son of the king until the people, and the loved ones, and the ones inside were known to him.
فَلَمَّا اسْتَبَانَ لَهُ لُطْفُ الْحَاضِنِ بِابْنِ الْمَلِكِ وَ حُسْنُ مَنْزِلَتِهِ مِنْهُ أَطَافَ بِهِ بِلَوْهَرُ حَتَّى أَصَابَ مِنْهُ خَلْوَةً- فَقَالَ لَهُ إِنِّي رَجُلٌ مِنْ تُجَّارِ سرانديب [سَرَنْدِيبَ] قَدِمْتُ مُنْذُ أَيَّامٍ وَ مَعِي سِلْعَةٌ عَظِيمَةٌ نَفِيسَةُ الثَّمَنِ عَظِيمَةُ الْقَدْرِ فَأَرَدْتُ الثِّقَةَ لِنَفْسِي فَعَلَيْكَ وَقَعَ اخْتِيَارِي
When it was clear to him, the kindness of the guard to the son of the king and the excellence of his status from him, Bilowher circled with him until he achieved seclusion from him. He said to him, ‘I am a man from Sarandeep. I arrived days ago and with me is mighty merchandise of high price and mighty worth. I wanted a trusted one for myself, so my choice fell upon you.
وَ سِلْعَتِي خَيْرٌ مِنَ الْكِبْرِيتِ الْأَحْمَرِ وَ هِيَ تُبْصِرُ الْعُمْيَانَ وَ تُسْمِعُ الصُّمَّ وَ تُدَاوِي مِنَ الْأَسْقَامِ وَ تُقَوِّي مِنَ الضَّعْفِ وَ تَعْصِمُ مِنَ الْجُنُونِ وَ تَنْصُرُ عَلَى الْعَدُوِّ وَ لَمْ أَرَ بِهَذَا أَحَداً هُوَ أَحَقُّ بِهَا مِنْ هَذَا الْفَتَى فَإِنْ رَأَيْتَ أَنْ تَذْكُرَ لَهُ ذَلِكَ ذَكَرْتَهُ فَإِنْ كَانَ لَهُ فِيهَا حَاجَةٌ أَدْخَلْتَنِي عَلَيْهِ فَإِنَّهُ لَمْ يَخْفَ عَنْهُ فَضْلُ سِلْعَتِي لَوْ قَدْ نَظَرَ إِلَيْهَا-
And my merchandise is better than the red sulphur, and it makes the blind to see, and the deaf to hear, and it cures from the sickness, and strengthens from the weakness, and protects from the insanity, and helps against the enemy, and I have not seen anyone who is more deserving with it than this youth, so if you see fit to mention that to him, then mention it. If there were to be a need for him regarding it, let me enter to see him, for the merit of my merchandise will not be hidden from him if he were to look at it’.
قَالَ الْحَاضِنُ لِلْحَكِيمِ إِنَّكَ لَتَقُولُ شَيْئاً مَا سَمِعْنَا بِهِ مِنْ أَحَدٍ قَبْلَكَ وَ لَا أَرَى بِكَ بَأْساً وَ مَا مِثْلِي يَذْكُرُ مَا لَا يَدْرِي بِهِ مَا هُوَ فَاعْرِضْ عَلَيَّ سِلْعَتَكَ أَنْظُرْ إِلَيْهَا فَإِنْ رَأَيْتُ شَيْئاً يَنْبَغِي لِي أَنْ أَذْكُرَهُ ذَكَرْتُهُ-
The guard said to the physician, ‘You are saying something we have not heard of from anyone before you, nor do I see any problem with you, and it is not for the like of me to mention what he does not know what it is, therefore display your merchandise to me. I shall look at it. If I were to see anything befitting for me to mention it, I shall mention it’.
قَالَ لَهُ بِلَوْهَرُ إِنِّي رَجُلٌ طَبِيبٌ وَ إِنِّي لَأَرَى فِي بَصَرِكَ ضَعْفاً فَأَخَافُ إِنْ نَظَرْتَ إِلَى سِلْعَتِي أَنْ يَلْتَمِعَ بَصَرُكَ وَ لَكِنِ ابْنُ الْمَلِكِ صَحِيحُ الْبَصَرِ حَدَثُ السِّنِّ وَ لَسْتُ أَخَافُ عَلَيْهِ أَنْ يَنْظُرَ إِلَى سِلْعَتِي فَإِنْ رَأَى مَا يُعْجِبُهُ كَانَتْ لَهُ مَبْذُولَةً عَلَى مَا يُحِبُّ وَ إِنْ كَانَ غَيْرَ ذَلِكَ لَمْ تَدْخُلْ عَلَيْهِ مَئُونَةٌ وَ لَا مَنْقَصَةٌ وَ هَذَا أَمْرٌ عَظِيمٌ لَا يَسَعُكَ أَنْ تُحَرِّمَهُ إِيَّاهُ أَوْ تَطْوِيَهُ دُونَهُ-
Bilowher said to him, ‘I am a medicine man and I see weakness in your sight, so I fear that if you were to look at my merchandise, your sight would be dazzled, but the son of the king is of healthy sight, of young age, and I don’t fear upon him if he were to look at my merchandise. If he were to see what fascinates him, for him would be to spend upon what he loves, and if it were to be other than that, neither addition nor reduction would enter upon him, and this is a mighty matter. There is no leeway for you to deprive him of it, or roll it up without him’.
فَانْطَلَقَ الْحَاضِنُ إِلَى ابْنِ الْمَلِكِ فَأَخْبَرَهُ خَبَرَ الرَّجُلِ فَحَسَّ قَلْبُ ابْنِ الْمَلِكِ بِأَنَّهُ قَدْ وَجَدَ حَاجَتَهُ فَقَالَ عَجِّلْ إِدْخَالَ الرَّجُلِ عَلَيَّ لَيْلًا وَ لْيَكُنْ ذَلِكَ فِي سِرٍّ وَ كِتْمَانٍ فَإِنَّ مِثْلَ هَذَا لَا يَتَهَاوَنُ بِهِ
The guard went to the son of the king and informed him news of the man. The heart of the son of the king sensed that he has found his need. He said, ‘Yes, let the man enter to see me tonight, and let that be in secrecy and concealment, for the likes of this cannot be taken with as insignificant’.
فَأَمَرَ الْحَاضِنُ بِلَوْهَرَ بِالتَّهَيُّؤِ لِلدُّخُولِ عَلَيْهِ فَحَمَلَ مَعَهُ سَفَطاً فِيهِ كُتُبٌ لَهُ فَقَالَ الْحَاضِنُ مَا هَذَا السَّفَطُ
The guard instructed Bilowher with the preparation for the entry to see him. He carried a basket with him wherein were books of his. The guard said, ‘What is this basket?’
قَالَ بِلَوْهَرُ فِي هَذَا السَّفَطِ سِلْعَتِي فَإِذَا شِئْتَ فَأَدْخِلْنِي عَلَيْهِ فَانْطَلَقَ بِهِ حَتَّى أَدْخَلَهُ عَلَيْهِ-
Bilowher said, ‘In this basket is my merchandise. Whenever you so desire, you can let me enter to see him’.
فَلَمَّا دَخَلَ عَلَيْهِ بِلَوْهَرُ سَلَّمَ عَلَيْهِ وَ حَيَّاهُ وَ أَحْسَنَ ابْنُ الْمَلِكِ إِجَابَتَهُ وَ انْصَرَفَ الْحَاضِنُ وَ قَعَدَ الْحَكِيمُ عِنْدَ الْمَلِكِ
When Bilowher entered to see him, greeted unto him and saluted him, and the son of the king was excellent in his response, and the guard left, and the physician sat down by the (son of the) king.
فَأَوَّلُ مَا قَالَ لَهُ بِلَوْهَرُ رَأَيْتُكَ يَا ابْنَ الْمَلِكِ زِدْتَنِي فِي التَّحِيَّةِ عَلَى مَا تَصْنَعُ بِغِلْمَانِكَ وَ أَشْرَافِ أَهْلِ بِلَادِكَ
The first of what Bilowher said to him was, ‘O son of the king! I saw you (offered an) increase to me in the salutation over what you do with your servants and nobles of the people of your city?’
قَالَ ابْنُ الْمَلِكِ ذَلِكَ لِعَظِيمِ مَا رَجَوْتُ عِنْدَكَ
The son of the king said, ‘That is due to mightiness of what I hope for, (which is) in your possession’.
قَالَ بِلَوْهَرُ لَئِنْ فَعَلْتَ ذَلِكَ بِي فَقَدْ كَانَ رَجُلًا مِنَ الْمُلُوكِ فِي بَعْضِ الْآفَاقِ يُعْرَفُ بِالْخَيْرِ وَ يُرْجَى فَبَيْنَا هُوَ يَسِيرُ يَوْماً فِي مَوْكِبِهِ إِذْ عَرَضَ لَهُ فِي مَسِيرِهِ رَجُلَانِ مَاشِيَانِ لِبَاسُهُمَا الْخَلِقَانِ وَ عَلَيْهِمَا أَثَرُ الْبُؤْسِ وَ الضُّرِّ
Bilowher said, ‘Since you have done that with me, so that was a man from the kings in one of the outskirts known with the goodness, and he was hopeful. While he was travelling one day in his entourage when there presented to him two men walking during his journey. Their clothes were rags, and upon them were impacts of misery and the harm.
فَلَمَّا نَظَرَ إِلَيْهِمَا الْمَلِكُ لَمْ يَتَمَالَكْ أَنْ وَقَعَ عَلَى الْأَرْضِ فَحَيَّاهُمَا وَ صَافَحَهُمَا فَلَمَّا رَأَى ذَلِكَ وُزَرَاؤُهُ اشْتَدَّ جَزَعُهُمْ مِمَّا صَنَعَ الْمَلِكُ فَأَتَوْا أَخاً لَهُ وَ كَانَ جَرِيّاً عَلَيْهِ فَقَالُوا إِنَّ الْمَلِكَ أَزْرَى بِنَفْسِهِ وَ فَضَحَ أَهْلَ مَمْلَكَتِهِ وَ خَرَّ عَنْ دَابَّتِهِ لِإِنْسَانَيْنِ دَنِيَّيْنِ فَعَاتِبْهُ عَلَى ذَلِكَ كَيْلَا يَعُودَ وَ لُمْهُ عَلَى مَا صَنَعَ
When the king looked at them he could not control himself from falling upon the ground. He saluted them and shook their hands. When his ministers saw that, their alarm intensified from what the king had done. They came to a brother of his, and he was courageous to him. They said, ‘The king has despised (lowered) himself and shamed people of his kingdom, and he fell from his animal for two lowly persons. Rebuke him upon that lest he repeats, and blame him upon what he has done’.
فَفَعَلَ ذَلِكَ أَخُ الْمَلِكِ فَأَجَابَهُ الْمَلِكُ بِجَوَابٍ لَا يُدْرَى مَا حَالُهُ فِيهِ أَ سَاخِطٌ عَلَيْهِ الْمَلِكُ أَمْ رَاضٍ عَنْهُ فَانْصَرَفَ إِلَى مَنْزِلِهِ حَتَّى إِذَا كَانَ بَعْدَ أَيَّامٍ أَمَرَ الْمَلِكُ مُنَادِياً وَ كَانَ يُسَمَّى مُنَادِيَ الْمَوْتِ
The brother of the king did that. The king answered him with such an answer, he did not know what his state was during it, whether the king was annoyed upon him or satisfied with him. He left to go to his house until when it was after some days the king ordered a caller, and he had named as ‘the caller of death’.
فَنَادَى فِي فِنَاءِ دَارِهِ وَ كَانَتْ تِلْكَ سُنَّتَهُمْ فِيمَنْ أَرَادُوا قَتْلَهُ- فَقَامَتِ النَّوَائِحُ وَ النَّوَادِبُ فِي دَارِ أَخِ الْمَلِكِ وَ لَبِسَ ثِيَابَ الْمَوْتَى وَ انْتَهَى إِلَى بَابِ الْمَلِكِ وَ هُوَ يَبْكِي بُكَاءً شَدِيداً وَ نَتَفَ شَعْرَهُ
He called out in a courtyard of his house, and that used to be their norm regarding the one they wanted to kill. The mourners and the wailers stood up in the house of brother of the king, and he wore the clothes of the deceased and ended to a door of the king, and he was crying a severe crying and plucking his hair.
فَلَمَّا بَلَغَ ذَلِكَ الْمَلِكَ دَعَا بِهِ فَلَمَّا أَذِنَ لَهُ الْمَلِكُ دَخَلَ عَلَيْهِ وَ وَقَعَ عَلَى الْأَرْضِ وَ نَادَى بِالْوَيْلِ وَ الثُّبُورِ وَ رَفَعَ يَدَهُ بِالتَّضَرُّعِ
When that reached the king, he called for him. When the king permitted for him, he entered to see him and fell upon the ground and called out with the woe and the ruination, and he raised his hands with the beseeching.
فَقَالَ لَهُ الْمَلِكُ اقْتَرِبْ أَيُّهَا السَّفِيهُ أَنْتَ تَجْزَعُ مِنْ مُنَادٍ نَادَى مِنْ بَابِكَ بِأَمْرِ مَخْلُوقٍ وَ لَيْسَ بِأَمْرِ خَالِقٍ وَ أَنَا أَخُوكَ وَ قَدْ تَعْلَمُ أَنَّهُ لَيْسَ لَكَ إِلَيَّ ذَنْبٌ أَقْتُلُكَ عَلَيْهِ ثُمَّ أَنْتُمْ تَلُومُونَنِي عَلَى وُقُوعِي إِلَى الْأَرْضِ حِينَ نَظَرْتُ إِلَى مُنَادِي رَبِّي إِلَيَّ وَ أَنَا أَعْرَفُ مِنْكُمْ بِذُنُوبِي فَاذْهَبْ فَإِنِّي قَدْ عَلِمْتُ أَنَّهُ إِنَّمَا اسْتَغَرَّكَ وُزَرَائِي وَ سَيَعْلَمُونَ خَطَأَهُمْ
The king said to him, ‘Come closer, O you foolish one! You are panicking from a caller calling from your door with a matter of the Created beings, and it isn’t by the Command of the creator, and I am your brother, and you know that there isn’t any offence for you to me that I should be killing you upon it. Then you all are blaming me upon my falling to the ground when I looked at a caller of my Lord to me, and I am more knowing with my sins than you are. So go, for surely my ministers have deceived you and they will come to know their mistakes!’
ثُمَّ أَمَرَ الْمَلِكُ بِأَرْبَعَةِ تَوَابِيتَ فَصُنِعَتْ لَهُ مِنْ خَشَبٍ فَطَلَا تَابُوتَيْنِ مِنْهَا بِالذَّهَبِ وَ تَابُوتَيْنِ بِالْقَارِ فَلَمَّا فَرَغَ مِنْهَا مَلَأَ تَابُوتَيِ الْقَارِ ذَهَباً وَ يَاقُوتاً وَ زَبَرْجَداً وَ مَلَأَ تَابُوتَيِ الذَّهَبِ جِيَفاً وَ دَماً وَ عَذِرَةً وَ شَعْراً
Then the king order for four coffins, so these were made for him from wood. Two coffins were coated with the gold and two coffins with the tar. When he was free from it, he fill the two tar-coated coffins with gold, and sapphire, and emeralds, and fill the two gold-coated coffins with carcass, and blood, and faeces, and hair.
ثُمَّ جَمَعَ الْوُزَرَاءَ وَ الْأَشْرَافَ الَّذِينَ ظَنَّ أَنَّهُمْ أَنْكَرُوا صَنِيعَهُ بِالرَّجُلَيْنِ الضَّعِيفَيْنِ النَّاسِكِينَ فَعَرَضَ عَلَيْهِمُ التَّوَابِيتَ الْأَرْبَعَةَ وَ أَمَرَهُمْ بِتَقْوِيمِهَا فَقَالُوا أَمَّا فِي ظَاهِرِ الْأَمْرِ وَ مَا رَأَيْنَا وَ مَبْلَغِ عَلِمْنَا فَإِنَّ تَابُوتَيِ الذَّهَبِ لَا ثَمَنَ لَهُمَا لِفَضْلِهِمَا وَ تَابُوتَيِ الْقَارِ لَا ثَمَنَ لَهُمَا لِرَذَالَتِهِمَا
Then he gathered the ministers and the nobles, those whom he thought disliked his dealing with the two weak men, the hermits. He displayed the four coffins to them and ordered them with evaluating them. They said, ‘As for in the apparent of the matter and what we are seeing, and extent of our knowledge, the two golden coffins, there is no price for them due to their merits (priceless), and the two tar coffins, there is no price for them due to their lowness (worthless)’.
فَقَالَ الْمَلِكُ أَجَلْ هَذَا لِعِلْمِكُمْ بِالْأَشْيَاءِ وَ مَبْلَغِ رَأْيِكُمْ فِيهَا
The king said, ‘Yes! This is due to your knowledge of the things and extent of your opinions regarding these’.
ثُمَّ أَمَرَ بِتَابُوتَيِ الْقَارِ فَنُزِعَتْ عَنْهُمَا صَفَائِحُهُمَا فَأَضَاءَ الْبَيْتُ بِمَا فِيهَا مِنَ الْجَوَاهِرِ فَقَالَ هَذَانِ مَثَلُ الرَّجُلَيْنِ الَّذِينَ ازْدَرَيْتُمْ لِبَاسَهُمَا وَ ظَاهِرَهُمَا وَ هُمَا مَمْلُوَّانِ عِلْماً وَ حِكْمَةً وَ صِدْقاً وَ بِرّاً وَ سَائِرَ مَنَاقِبِ الْخَيْرِ الَّذِي هُوَ أَفْضَلُ مِنَ الْيَاقُوتِ وَ اللُّؤْلُؤِ وَ الْجَوْهَرِ وَ الذَّهَبِ
Then he ordered with the tar coffins, so their plates were removed. The room was illuminated with what was in it. He said, ‘These are an example of the two men, those you had despised due to their clothing and their apparent (appearance), and they were filled with knowledge and wisdom, and truthfulness and righteousness, and rest of the good virtues which is better than the sapphire, and the pearls, and the jewels and the gold’.
ثُمَّ أَمَرَ بِتَابُوتَيِ الذَّهَبِ فَنُزِعَ عَنْهُمَا أَبْوَابُهُمَا فَاقْشَعَرَّ الْقَوْمُ مِنْ سُوءِ مَنْظَرِهِمَا وَ تَأَذَّوْا بِرِيحِهِمَا وَ نَتْنِهِمَا فَقَالَ الْمَلِكُ وَ هَذَانِ مَثَلُ الْقَوْمِ الْمُتَزَيِّنِينَ بِظَاهِرِ الْكِسْوَةِ وَ اللِّبَاسِ وَ أَجْوَافُهُمَا مَمْلُوَّةٌ جَهَالَةً وَ عَمًى وَ كَذِباً وَ جَوْراً وَ سَائِرَ أَنْوَاعِ الشَّرِّ الَّتِي هِيَ أَفْظَعُ وَ أَشْنَعُ وَ أَقْذَرُ مِنَ الْجِيَفِ
Then he ordered with the golden coffins. Their doors were removed, and the people shuddered from the evil of its scenery and were hurt by their smells and their stenches. The king said, ‘And these two are an example of the people who are adorning with apparent garments and the clothing while their interiors are filled with ignorance, and blindness, and lies, and tyranny, and rest of the types of evil which, it is more horrible, and uglier, and filthier than the carcass’.
قَالَ الْقَوْمُ قَدْ فُقِّهْنَا وَ اتَّعَظْنَا أَيُّهَا الْمَلِكُ
The people said, ‘We have understood and have been preached, O you king!’’
ثُمَّ قَالَ بِلَوْهَرُ هَذَا مَثَلُكَ يَا ابْنَ الْمَلِكِ فِيمَا تَلَقَّيْتَنِي بِهِ مِنَ التَّحِيَّةِ وَ الْبِشْرِ
Then Bilowher said, ‘This is your example, O son of the king, regarding what you have received me with, from the salutation and the smile’.
فَانْتَصَبَ يُوذَاسُفُ ابْنُ الْمَلِكِ وَ كَانَ مُتَّكِئاً ثُمَّ قَالَ زِدْنِي مَثَلًا
Yuzasuf, son of the king, sat up straight, and he had been reclining. Then he said, ‘Increase me with an example!’
قَالَ الْحَكِيمُ إِنَّ الزَّارِعَ خَرَجَ بِبَذْرِهِ الطَّيِّبِ لِيَبْذُرَهُ فَلَمَّا مَلَأَ كَفَّهُ وَ نَثَرَهُ وَقَعَ بَعْضُهُ عَلَى حَافَّةِ الطَّرِيقِ فَلَمْ يلبثان [يَلْبَثْ] أَنِ الْتَقَطَهُ الطَّيْرُ وَ وَقَعَ بَعْضُهُ عَلَى صَفَاةٍ قَدْ أَصَابَهَا نَدًى وَ طِينٌ- فَمَكَثَ حَتَّى اهْتَزَّ فَلَمَّا صَارَتْ عُرُوقُهُ إِلَى يُبْسِ الصَّفَاةِ مَاتَ وَ يَبِسَ
The physician said, ‘The farmer brought out his good seed to sow these. When he filled his palm and scattered it, some of it fell upon edge of the road. It was not long before the bird picked it. And some of it fell upon a rock having been hit by dew and mud. It remained until it shook. When its roots came to dryness of the rock, it died and dried.
وَ وَقَعَ بَعْضُهُ بِأَرْضٍ ذَاتِ شَوْكٍ فَنَبَتَ حَتَّى سَنْبَلَ وَ كَادَ أَنْ يُثْمِرَ فَمَنَعَهُ الشَّوْكُ فَأَبْطَلَهُ وَ أَمَّا مَا كَانَ مِنْهُ وَقَعَ فِي الْأَرْضِ الطَّيِّبَةِ وَ إِنْ كَانَ قَلِيلًا فَإِنَّهُ سَلِمَ وَ طَابَ وَ زَكِيَ
And some of it fell in a land with thorns. It grew until it sprouted. When it had fruited, the thorns prevented it, so it was nullified. And as for what from it had fallen in the good land, and even thought it was little, it was safe and good, and pure.
فَالزَّارِعُ حَامِلُ الْحِكْمَةِ وَ أَمَّا الْبَذْرُ فَفُنُونُ الْكَلَامِ وَ أَمَّا مَا وَقَعَ مِنْهُ عَلَى حَافَّةِ الطَّرِيقِ فَالْتَقَطَهُ الطَّيْرُ فَمَا لَا يُجَاوِزُ السَّمْعَ مِنْهُ حَتَّى يَمُرَّ صَفْحاً وَ أَمَّا مَا وَقَعَ عَلَى الصَّخْرَةِ فِي النَّدَى فَيَبِسَ حِينَ بَلَغَتْ عُرُوقُهُ الصَّفَاةَ فَمَا اسْتَحْلَاهُ صَاحِبُهُ حَتَّى سَمِعَهُ بِفَرَاغِ قَلْبِهِ وَ عَرَفَهُ بِفَهْمِهِ وَ لَمْ يَفْقَهْ بِحَصَافَةِ وَلَايَتِهِ-
The farmer is a bearer of wisdom, and as for the seeds, these are skills of speech, and as for what from it falls upon edge of the road so the bird picks it, it is from it what does not exceed the ears until it passes its excuse; and as for what falls upon the rock in the dew so it dries when its roots reach the rock, is what its companion deems as permissible until he hears it with freeness of his heart, and recognises it with his understanding, but does not understand it with prudence of his authority.
وَ أَمَّا مَا نَبَتَ مِنْهُ وَ كَادَ أَنْ يُثْمِرَ فَمَنَعَهُ الشَّوْكُ فَأَهْلَكَهُ فَمَا وَعَاهُ صَاحِبُهُ حَتَّى إِذَا كَانَ عِنْدَ الْعَمَلِ بِهِ حَفَّتْهُ الشَّهَوَاتُ فَأَهْلَكَتْهُ وَ أَمَّا مَا زَكِيَ وَ طَابَ وَ سَلِمَ مِنْهُ وَ انْتُفِعَ بِهِ رَآهُ الْبَصَرُ وَ وَعَاهُ الْحِفْظُ وَ أَنْفَذَهُ الْعَزْمُ بِقَمْعِ الشَّهَوَاتِ وَ تَطْهِيرِ الْقُلُوبِ مِنْ دَنَسِهَا
And as for what grows from it, and almost bears fruit but the thorns prevent it, it is what its companion retains until when were to be working with it, the lustful desires surround him and destroys it. As for what is pure, and good, and safe from it, and beneficial with, is what the sight sees, and the memory retains, and the determination implements by suppressing the lustful desires, and cleans the hearts from its filth’.
قَالَ ابْنُ الْمَلِكِ إِنِّي أَرْجُو أَنْ يَكُونَ مَا تَبْذُرَهُ أَيُّهَا الْحَكِيمُ مَا يَزْكُو وَ يَسْلَمُ وَ يَطِيبُ فَاضْرِبْ لِي مَثَلَ الدُّنْيَا وَ غُرُورِ أَهْلِهَا بِهَا
The son of the king said, ‘O you physician! I am hopeful to be what is sowed, what is pure, and safe, and good. Strike for me an example of the world and its people being deceived by it’.
قَالَ بِلَوْهَرُ بَلَغَنَا أَنَّ رَجُلًا حَمَلَ عَلَيْهِ فِيلٌ مُغْتَلِمٌ فَانْطَلَقَ مُوَلِّياً هَارِباً وَ أَتْبَعَهُ الْفِيلُ حَتَّى غَشِيَهُ فَاضْطَرَّهُ إِلَى بِئْرٍ فَتَدَلَّى فِيهَا وَ تَعَلَّقَ بِغُصْنَيْنِ نَابِتَيْنِ عَلَى شَفِيرِ الْبِئْرِ وَ وَقَعَتْ قَدَمَاهُ عَلَى رُءُوسِ حَيَّاتٍ فَلَمَّا تَبَيَّنَ لَهُ الْغُصْنَيْنِ فَإِذَا فِي أَصْلِهِمَا جُرَذَانٌ يَقْرِضَانِ الْغُصْنَيْنِ أَحَدُهُمَا أَبْيَضُ وَ الْآخَرُ أَسْوَدُ
Bilowher said, ‘It has reached us that a man was attacked upon. It was said, ‘Intoxicated’. He turned back fleeing and the elephant pursued him until it overcame him and forced him to a well. He hung on to two branches growing on the edge of the well and his feet fell upon the heads of serpents. When the two branches were clear to him, there in its roots were two rats gnawing at it, one of them white and the other black.
فَلَمَّا نَظَرَ إِلَى تَحْتِ قَدَمَيْهِ فَإِذَا رُءُوسُ أَرْبَعِ أَفَاعٍ قَدْ طَلَعْنَ مِنْ جُحْرِهِنَّ فَلَمَّا نَظَرَ إِلَى قَعْرِ الْبِئْرِ إِذَا بِتِنِّينٍ فَاغِرٍ فَاهُ نَحْوَهُ يُرِيدُ الْتِقَامَهُ فَلَمَّا رَفَعَ رَأْسَهُ إِلَى أَعْلَى الْغُصْنَيْنِ إِذَا عَلَيْهِمَا شَيْءٌ مِنْ عَسَلِ النَّحْلِ فَتَطَعَّمَ مِنْ ذَلِكَ الْعَسَلِ
When he looked beneath his feet, there were head of four snakes which had emerged from their holes. When he looked at the bottom of the well, there was a dragon having opened its mouth almost wanting to swallow. When he raised his head to the two higher branches, there was something from the been honey. So, he ate from that honey.
فَأَلْهَاهُ مَا طَعِمَ مِنْهُ وَ مَا نَالَ مِنْ لَذَّةِ الْعَسَلِ وَ حَلَاوَتِهِ عَنِ الْفِكْرِ فِي أَمْرِ الْأَفَاعِي اللَّوَاتِي لَا يَدْرِي مَتَى يُبَادِرْنَهَ وَ أَلْهَاهُ عَنِ التِّنِّينِ الَّذِي لَا يَدْرِي كَيْفَ مَصِيرُهُ بَعْدَ وُقُوعِهِ فِي لَهَوَاتِهِ
What he had eaten from it and what he had attained from pleasure of the honey and its sweetness distracted him from the thinking regarding the matters of the snakes which he did not know when they would rush to him, and it distracted him from the dragon which he did not know how his fate would be after his falling into its abyss.
أَمَّا الْبِئْرُ فَالدُّنْيَا مَمْلُوَّةَ آفَاتٍ وَ بَلَايَا وَ شُرُورٍ وَ أَمَّا الْغُصْنَانِ فَالْعُمُرُ وَ أَمَّا الْجِرْذَانُ فَاللَّيْلُ وَ النَّهَارُ يُسْرِعَانِ فِي الْأَجَلِ وَ أَمَّا الْأَفَاعِي الْأَرْبَعَةُ فَالْأَخْلَاطُ الْأَرْبَعَةُ الَّتِي هِيَ السُّمُومُ الْقَاتِلَةُ مِنَ الْمِرَّةِ وَ الْبَلْغَمِ وَ الرِّيحِ وَ الدَّمِ الَّتِي لَا يَدْرِي صَاحِبُهَا مَتَى تُهَيِّجُ بِهِ
As for the well, it is the world filled with afflictions and calamities and evils; and as for the two branches, it is the lifespan; and as for the two rats, it is the night and the day hastening regarding the death; and as for the four snakes, these are the four mixtures which are fatal toxins, from the bile, and the phlegm, and the wind, and the blood, which its owner does not know when they would agitate with him.
وَ أَمَّا التِّنِّينُ الْفَاغِرُ فَاهُ لِيَلْتَقِمَهُ فَالْمَوْتُ الرَّاصِدُ الطَّالِبُ وَ أَمَّا الْعَسَلُ الَّذِي اغْتَرَّ بِهِ الْمَغْرُورُ فَمَا يَنَالُ النَّاسُ مِنْ لَذَّةِ الدُّنْيَا وَ شَهَوَاتِهَا وَ نَعِيمِهَا وَ دَعَتِهَا مِنْ لَذَّةِ المَطْعَمِ وَ الْمَشْرَبِ وَ الشَّمِّ وَ اللَّمْسِ وَ السَّمْعِ وَ الْبَصَرِ
As for the dragon opening its mouth, it is the death, they ambusher, the seeker; and as for the honey, it is which the deceived one is deceived by. So, whatever the people attain from pleasures of the world and its lustful desires and its bounties, and its invitation from pleasures of the meals and the drinks, and the smells and the touch, and the hearing and the sight’.
قَالَ ابْنُ الْمَلِكِ إِنَّ هَذَا الْمَثَلَ عَجِيبٌ وَ إِنَّ هَذَا التَّشْبِيهَ حَقٌّ فَزِدْنِي مَثَلًا لِلدُّنْيَا وَ صَاحِبِهَا الْمَغْرُورِ بِهَا الْمُتَهَاوِنِ بِمَا يَنْفَعُهُ فِيهَا
The son of the king said, ‘This is a wonderful example, and in this is the true resemblance. Increase me with an example of the world and its companions, the ones deceived by it with, the negligent with what he benefits in it’.
قَالَ بِلَوْهَرُ زَعَمُوا أَنَّ رَجُلًا كَانَ لَهُ ثَلَاثَةُ قُرَنَاءَ وَ كَانَ قَدْ آثَرَ أَحَدَهُمْ عَلَى النَّاسِ جَمِيعاً وَ يَرْكَبُ الْأَهْوَالَ وَ الْأَخْطَارَ بِسَبَبِهِ وَ يُغَرِّرُ بِنَفْسِهِ لَهُ وَ يُشْغَلُ لَيْلَهُ وَ نَهَارَهُ فِي حَاجَتِهِ
Bilowher said, ‘They are claiming that a man had three pairs (affiliates) for him, and he preferred one of them over entirety of the people, and he rode the situations and the dangers for his cause, and he had deceived himself for him, and he pre-occupied his night and his day regarding his needs.
وَ كَانَ الْقَرِينُ الثَّانِي دُونَ الْأَوَّلِ مَنْزِلَةً وَ هُوَ عَلَى ذَلِكَ حَبِيبٌ إِلَيْهِ مُشْفِقٌ عِنْدَهُ وَ يُكْرِمُهُ وَ يُلَاطِفُهُ وَ يَخْدُمُهُ وَ يُطِيعُهُ وَ يَبْذُلُ لَهُ وَ لَا يَغْفُلُ عَنْهُ
And the second affiliate was of a lower status than the first, and upon that he was beloved to him, compassionate with him, and he honoured him, and gentle with him, and served him, and would give him, and spend for him, and was not heedless from him.
وَ كَانَ الْقَرِينُ الثَّالِثُ مَحْقُوراً مُسْتَثْقِلًا لَيْسَ لَهُ مِنْ وُدِّهِ وَ مَالِهِ إِلَّا أَقَلُّهُ حَتَّى إِذَا نَزَلَ بِالرَّجُلِ الْأَمْرُ الَّذِي يَحْتَاجُ فِيهِ إِلَى قُرَنَائِهِ الثَّلَاثَةِ فَأَتَاهُ جَلَاوِزَةُ الْمَلِكِ لِيَذْهَبُوا بِهِ فَفَزِعَ إِلَى قَرِينِهِ الْأَوَّلِ
And the third affiliate was deemed insignificant, a burden. There wasn’t for him from his affection and his wealth except its least, until when there descended with the man a matter, he was needy to his three affiliates regarding it. The king’s policeman came for him to go with him to his first affiliate.
فَقَالَ لَهُ قَدْ عَرَفْتَ إِيثَارِي إِيَّاكَ وَ بَذْلَ نَفْسِي لَكَ وَ هَذَا الْيَوْمُ يَوْمُ حَاجَتِي إِلَيْكَ فَمَا ذَا عِنْدَكَ
He said to him, ‘You have known of my preferring you and exerting myself for you, and this day is a day of my need to you. So, what is with you (for me)?’
قَالَ مَا أَنَا لَكَ بِصَاحِبٍ وَ إِنَّ لِي أَصْحَاباً يَشْغَلُونِي عَنْكَ هُمُ الْيَوْمَ أَوْلَى بِي مِنْكَ وَ لَكِنْ لَعَلِّي أُزَوِّدُكَ ثَوْبَيْنِ لِتَنْتَفِعَ بِهِمَا
He said, ‘I am not a companion of yours and there are (other) companions for me pre-occupying me from you. Today, they are foremost with me than you are, but perhaps I can provide you with two clothes for you to benefit with these’.
ثُمَّ فَزِعَ إِلَى قَرِينِهِ الثَّانِي ذِي الْمَحَبَّةِ وَ اللُّطْفِ فَقَالَ لَهُ قَدْ عَرَفْتَ كَرَامَتِي إِيَّاكَ وَ لُطْفِي بِكَ وَ حِرْصِي عَلَى مَسَرَّتِكَ وَ هَذَا يَوْمُ حَاجَتِي إِلَيْكَ فَمَا ذَا عِنْدَكَ
Then he panicked to the second affiliate, the one with the love and the gentleness. He said to him, ‘You have known of my honouring you and my gentleness with you, and my eagerness upon pleasing you, and this is a day of my need to you, so what is with you (for me)?’
فَقَالَ إِنَّ أَمْرَ نَفْسِي يَشْغَلُنِي عَنْكَ وَ عَنْ أَمْرِكَ فَاعْمِدْ لِشَأْنِكَ وَ اعْلَمْ أَنَّهُ قَدِ انْقَطَعَ الَّذِي بَيْنِي وَ بَيْنَكَ وَ أَنَّ طَرِيقِي غَيْرُ طَرِيقِكَ إِلَّا أَنِّي لَعَلِّي أَخْطُو مَعَكَ خُطُوَاتٍ يَسِيرَةً لَا تَنْتَفِعُ بِهَا ثُمَّ أَنْصَرِفُ إِلَى مَا هُوَ أَهُمُّ إِلَيَّ مِنْكَ
He said, ‘My own matters pre-occupy me from you and from your matters, so deal with your own concerns, and know that it has been termination of that which was between me and you, and my path is other than your path except perhaps I shall take a few steps with you, you will not benefit by it, then I shall leave to what is more important to me than you are’.
ثُمَّ فَزِعَ إِلَى قَرِينِهِ الثَّالِثِ الَّذِي كَانَ يُحَقِّرُهُ وَ يَعْصِيهِ وَ لَا يَلْتَفِتُ إِلَيْهِ أَيَّامَ رَخَائِهِ فَقَالَ لَهُ إِنِّي مِنْكَ لَمُسْتَحٍ وَ لَكِنَّ الْحَاجَةَ اضْطَرَّتْنِي إِلَيْكَ فَمَا ذَا لِي عِنْدَكَ
Then he panicked to his third affiliate, the one he used to demean and disobey, and he would not turn to him in the days of his prosperity. He said to him: ‘I am embarrassed from you, but the need has made me desperate to you. So, what is for me with you?’
قَالَ لَكَ عِنْدِي الْمُوَاسَاةُ وَ الْمُحَافَظَةُ عَلَيْكَ وَ قِلَّةُ الْغَفْلَةِ عَنْكَ فَأَبْشِرْ وَ قَرَّ عَيْناً فَإِنِّي صَاحِبُكَ الَّذِي لَا يَخْذُلُكَ وَ لَا يُسْلِمُكَ فَلَا يُهِمُّكَ قِلَّةُ مَا أَسْلَفْتَنِي وَ اصْطَنَعْتَ إِلَيَّ فَإِنِّي قَدْ كُنْتُ أَحْفَظُ لَكَ ذَلِكَ وَ أُوَفِّرُهُ عَلَيْكَ كُلَّهُ
He said, ‘With me for you is the consolation, and the protection upon you, and lack of heedlessness about you, therefore receive glad tidings and delight the eyes, for I am your companion who will neither abandon you nor yield you, therefore do not let it worry you, the lack of what you had done to me in the past, for I have preserved that for you and I shall fulfill upon you, all of it.
ثُمَّ لَمْ أَرْضَ لَكَ بَعْدَ ذَلِكَ بِهِ حَتَّى اتَّجَرْتُ لَكَ بِهِ فَرَبِحْتُ أَرْبَاحاً كَثِيرَةً فَلَكَ الْيَوْمُ عِنْدِي مِنْ ذَلِكَ أَضْعَافُ مَا وَضَعْتَ عِنْدِي مِنْهُ فَأَبْشِرْ وَ إِنِّي أَرْجُو أَنْ يَكُونَ فِي ذَلِكَ رِضَى الْمَلِكِ عَنْكَ الْيَوْمَ وَ فَرَجاً مِمَّا أَنْتَ فِيهِ
Then I was not be satisfied with it for you after that until I traded for you with it, so I profited a lot. Therefore today, with me from that is double of what you had placed with me from it. Receive glad tidings, and I am hoping there would be satisfaction and happiness of the king today regarding that from what you are in’.
فَقَالَ الرَّجُلُ عِنْدَ ذَلِكَ مَا أَدْرِي عَلَى أَيِّ الْأَمْرَيْنِ أَنَا أَشَدُّ حَسْرَةً عَلَيْهِ عَلَى مَا فَرَّطْتُ فِي الْقَرِينِ الصَّالِحِ أَمْ عَلَى مَا اجْتَهَدْتُ فِيهِ مِنَ الْمَحَبَّةِ لِقَرِينِ السَّوْءِ
The man said at that, ‘I don’t know upon which of the two matters I am more intensely regretting upon – upon what I had been excessive regarding the righteous affiliate, or upon what I had struggled in from the love for the evil affiliate’’.
قَالَ بِلَوْهَرُ فَالْقَرِينُ الْأَوَّلُ هُوَ الْمَالُ وَ الْقَرِينُ الثَّانِي هُوَ الْأَهْلُ وَ الْوَلَدُ وَ الْقَرِينُ الثَّالِثُ هُوَ الْعَمَلُ الصَّالِحُ
Bilowher said, ‘The first affiliate, it is the wealth, and the second affiliate, it is the wife and the children, and the third affiliate, it is the righteous deed’.
قَالَ ابْنُ الْمَلِكِ إِنَّ هَذَا هُوَ الْحَقُّ الْمُبِينُ فَزِدْنِي مَثَلًا لِلدُّنْيَا وَ غُرُورِهَا وَ صَاحِبِهَا الْمَغْرُورِ بِهَا الْمُطْمَئِنِّ إِلَيْهَا
The son of the king said, ‘This, it is the clear truth, so increase me with an example of the world and its deception, and its companion deceived by it, the one reassured to it’.
قَالَ بِلَوْهَرُ كَانَ أَهْلُ مَدِينَةٍ يَأْتُونَ الرَّجُلَ الْغَرِيبَ الْجَاهِلَ بِأَمْرِهِمْ فَيُمَلِّكُونَهُ عَلَيْهِمْ سَنَةً فَلَا يَشُكُّ أَنَّ مُلْكَهُ دَائِمٌ عَلَيْهِمْ لِجَهَالَتِهِ بِهِمْ فَإِذَا انْقَضَتِ السَّنَةُ أَخْرَجُوهُ مِنْ مَدِينَتِهِمْ عُرْيَاناً مُجَرَّداً سَلِيباً فَيَقَعُ فِي بَلَاءٍ وَ شَقَاءٍ لَمْ يُحَدِّثْ بِهِ نَفْسَهُ فَصَارَ مَا مَضَى عَلَيْهِ مِنْ مُلْكِهِ وَبَالًا وَ حُزْناً وَ مُصِيبَةً وَ أَذًى
Bilowher said, ‘The people of a city came to a man, a stranger, ignorance of their affairs. They made him a king upon them for a year. He had not doubt that his kingdom would be permanent upon them due to his ignorance with them. When the year terminated, they expelled him from their city naked, bare, stripped (of everything). So, he fell into affliction and misery, he had not discussed with it with himself. Thus, whatever had passed upon him from his kingdom became a scourge, and grief, and a calamity, and harm.
ثُمَّ إِنَّ أَهْلَ الْمَدِينَةِ أَخَذُوا رَجُلًا آخَرَ فَمَلَّكُوهُ عَلَيْهِمْ فَلَمَّا رَأَى الرَّجُلُ غُرْبَتَهُ فِيهِمْ لَمْ يَسْتَأْنِسْ بِهِمْ وَ طَلَبَ رَجُلًا مِنْ أَهْلِ أَرْضِهِ خَبِيراً بِأَمْرِهِمْ حَتَّى وَجَدَهُ- فَأَفْضَى إِلَيْهِ بِسِرِّ الْقَوْمِ وَ أَشَارَ إِلَيْهِ أَنْ يَنْظُرَ إِلَى الْأَمْوَالِ الَّتِي فِي يَدَيْهِ فَيُخْرِجَ مِنْهَا مَا اسْتَطَاعَ الْأَوَّلَ فَالْأَوَّلَ حَتَّى يُحْرِزَهُ فِي الْمَكَانِ الَّذِي يُخْرِجُونَهُ إِلَيْهِ فَإِذَا أَخْرَجَهُ الْقَوْمُ صَارَ إِلَى الْكِفَايَةِ وَ السَّعَةِ بِمَا قَدَّمَ وَ أَحْرَزَ فَفَعَلَ مَا قَالَ لَهُ الرَّجُلُ وَ لَمْ يُضَيِّعْ وَصِيَّتَهُ
Then people of the city took another man and made him king upon them. When they saw his estrangement among them, he was not comforted with they, and he searched for a man from the people of his land, informed with their affairs, until he found him. He poured to him secrets of the people and he indicated to him to look at the wealth which is in his hands. So, he should extract from it whatever he was capable of first, so first, until he has guarded it in the place they would be expelling him to. When the people expel him, he would come to the sufficiency and the capacity with what he had sent ahead and guarded. He did what the man had said to him and did not waste his advice’.
قَالَ بِلَوْهَرُ وَ إِنِّي لَأَرْجُو أَنْ تَكُونَ ذَلِكَ الرَّجُلَ يَا ابْنَ الْمَلِكِ الَّذِي لَمْ يَسْتَأْنِسْ بِالْغُرَبَاءِ وَ لَمْ يَغْتَرَّ بِالسُّلْطَانِ وَ أَنَا الرَّجُلُ الَّذِي طَلَبْتَ وَ لَكَ عِنْدِي الدَّلَالَةُ وَ الْمَعْرِفَةُ وَ الْمَعُونَةُ
Bilowher said, ‘And I am hopeful that you will be that man, O son of the king, the one who was not comforted with the strangers and not deceived by the ruler, and I (become) the man whom you search for, and with me there is evidence for you, and the recognition, and the provision’.
قَالَ ابْنُ الْمَلِكِ صَدَقْتَ أَيُّهَا الْحَكِيمُ أَنَا ذَلِكَ الرَّجُلُ وَ أَنْتَ ذَلِكَ الرَّجُلُ وَ أَنْتَ طَلِبَتِيَ الَّتِي كُنْتُ طَلَبْتُهَا فَصِفْ لِي أَمْرَ الْآخِرَةِ تَامّاً فَأَمَّا الدُّنْيَا فَلَعَمْرِي لَقَدْ صَدَقْتَ وَ لَقَدْ رَأَيْتُ مِنْهَا مَا يَدُلُّنِي عَلَى فَنَائِهَا وَ يُزَهِّدُنِي فِيهَا وَ لَمْ يَزَلْ أَمْرُهَا حَقِيراً عِنْدِي
The son of the king said, ‘You speak the truth, O you physician! I am that man, and you are than man, and you are my search which I used to search for. Describe to me matters of the Hereafter completely. As for the world, by my life, you have spoken the truth, and I have seen from it what points me upon its annihilation and has made me ascetic in it, and its matter will not cease to be insignificant in my view’.
قَالَ بِلَوْهَرُ إِنَّ الزَّهَادَةَ فِي الدُّنْيَا يَا ابْنَ الْمَلِكِ مِفْتَاحُ الرَّغْبَةِ إِلَى الْآخِرَةِ وَ مَنْ طَلَبَ الْآخِرَةَ فَأَصَابَ بَابَهَا دَخَلَ مَلَكُوتَهَا وَ كَيْفَ لَا تَزْهَدُ فِي الدُّنْيَا وَ قَدْ آتَاكَ اللَّهُ مِنَ الْعَقْلِ مَا آتَاكَ وَ قَدْ تَرَى أَنَّ الدُّنْيَا كُلَّهَا وَ إِنْ كَثُرَتْ إِنَّمَا يَجْمَعُهَا أَهْلُهَا لِهَذِهِ الْأَجْسَادِ الْفَانِيَةِ وَ الْجَسَدُ لَا قِوَامَ لَهُ وَ لَا امْتِنَاعَ بِهِ
Bilowher said, ‘O son of the king! The ascetism in the world is a key of the desiring for the Hereafter, and one who seeks the Hereafter will attain its door, enter its kingdoms; and how can you not be ascetic in the world and Allah-azwj has Given you from the intellect what He-azwj has Given you, and you have seen that the world, all of it, and even it is a lot, its people are amassing it for these perishable bodies, and the body is such, there is no standing for it nor is there any no defence with it.
فَالْحَرُّ يُذِيبُهُ وَ الْبَرْدُ يُجْمِدُهُ وَ السُّمُومُ يَتَخَلَّلُهُ وَ الْمَاءُ يُغْرِقُهُ وَ الشَّمْسُ تُحْرِقُهُ وَ الْهَوَاءُ يُسْقِمُهُ وَ السِّبَاعُ يَفْتَرِسُهُ وَ الطَّيْرُ تَنْقُرُهُ وَ الْحَدِيدُ يَقْطَعُهُ وَ الصَّدْمُ يَحْطِمُهُ
The heat melts it, and the cold freezes it, and the toxins permeate it, and the water drowns it, and the sun burns it, and the air sickens it, and the wild animals prey on it, and the birds peck it, and the iron cuts it, and the shock shatters it.
ثُمَّ هُوَ مَعْجُونٌ بِطِيْنَةٍ مِنْ أَلْوَانِ الْأَسْقَامِ وَ الْأَوْجَاعِ وَ الْأَمْرَاضِ فَهُوَ مُرْتَهَنٌ بِهَا مُتَرَقِّبٌ لَهَا وَجِلٌ مِنْهَا غَيْرُ طَامِعٍ فِي السَّلَامَةِ مِنْهَا ثُمَّ هُوَ مُقَارِنُ الْآفَاتِ السَّبْعِ الَّتِي لَا يَتَخَلَّصُ مِنْهَا ذُو جَسَدٍ وَ هِيَ الْجُوعُ وَ الظَّمَأُ وَ الْحَرُّ وَ الْبَرْدُ وَ الْوَجَعُ وَ الْخَوْفُ وَ الْمَوْتُ
Then he is kneaded with clay from a variety of illnesses and pains and sicknesses. He is a hostage with these, watching out for it, fearful from it without coveting in the safety from these. Then he is linked with the seven calamities which no one with a body can be rescued from, and these are – the hunger and the thirst, and the heat and the cold, and the pain, and the fear, and the death.
فَأَمَّا مَا سَأَلْتَ مِنْهُ مِنَ الْأَمْرِ الْآخِرَةِ فَإِنِّي أَرْجُو أَنْ تَجِدَ مَا تَحْسَبُهُ بَعِيداً قَرِيباً وَ مَا كُنْتَ تَحْسَبُهُ عَسِيراً يَسِيراً وَ مَا كُنْتَ تَحْسَبُهُ قَلِيلًا كَثِيراً
As for what you asked from it, from matters of the Hereafter, I am hopeful that you will find what you are reckoning as being far, would be near, and what you had been reckoning as difficult, is easy, and what you were reckoning as little, is a lot’.
قَالَ ابْنُ الْمَلِكِ أَيُّهَا الْحَكِيمُ أَ رَأَيْتَ الْقَوْمَ الَّذِينَ كَانَ وَالِدِي حَرَّقَهُمْ بِالنَّارِ وَ نَفَاهُمْ أَ هُمْ أَصْحَابُكَ
The son of the king said, ‘O you physician! What is your view of the people, those whom my father had burned with the fire and had exiled them. Are they your companions?’
فَقَالَ نَعَمْ
He said, ‘Yes’.
قَالَ فَإِنَّهُ بَلَغَنِي أَنَّ النَّاسَ اجْتَمَعُوا عَلَى عَدَاوَتِهِمْ وَ سُوءِ الثَّنَاءِ عَلَيْهِمْ
He said, ‘It has reached me that the people are united upon being their enemies, and the evil talk upon them’.
قَالَ بِلَوْهَرُ نَعَمْ قَدْ كَانَ ذَلِكَ
Bilowher said, ‘Yes, and that has happened’.
قَالَ فَمَا سَبَبُ ذَلِكَ أَيُّهَا الْحَكِيمُ
He said, ‘So what is the cause of that, O you physician?’
قَالَ بِلَوْهَرُ أَمَّا قَوْلُكَ يَا ابْنَ الْمَلِكِ فِي سُوءِ الثَّنَاءِ عَلَيْهِمْ فَمَا عَسَى أَنْ يَقُولُوا فِيمَنْ يَصْدُقُ وَ لَا يَكْذِبُ وَ يَعْلَمُ وَ لَا يَجْهَلُ وَ يَكُفُّ وَ لَا يؤدي [يُؤْذِي] وَ يُصَلِّي وَ لَا يَنَامُ وَ يَصُومُ وَ لَا يُفْطِرُ وَ يَبْتَلِي فَيَصْبِرُ وَ يَتَفَكَّرُ فَيَعْتَبِرُ وَ يُطَيِّبُ نَفْسَهُ عَنِ الْأَمْوَالِ وَ الْأَهْلِينَ وَ لَا يَخَافُهُمُ النَّاسُ عَلَى أَمْوَالِهِمْ وَ أَهْلِيهِمْ
Bilowher said, ‘O son of the king! As for your word regarding the evil talk upon them, so what? Perhaps they are saying regarding the one who speaks the truth and does not lie, and he knows and is not ignorance, and he refrains from harming, and he prays and does not sleep, and he fasts and does not break, and he is afflicted so he is patient, and he ponders so he takes lesson, and his souls feels good about the wealth, and the family members, and he does not scare the people upon their wealth and their families’.
قَالَ ابْنُ الْمَلِكِ فَكَيْفَ اتَّفَقَ النَّاسُ عَلَى عَدَاوَتِهِمْ وَ هُمْ فِيمَا بَيْنَهُمْ مُخْتَلِفُونَ
The son of the king said, ‘How come the people concurred upon being their enemies while they are differing between themselves?’
قَالَ بِلَوْهَرُ مَثَلُهُمْ فِي ذَلِكَ مَثَلُ كِلَابٍ اجْتَمَعُوا عَلَى جِيفَةٍ تَنْهَشُهَا وَ يَهَارُّ بَعْضُهَا بَعْضاً مُخْتَلِفَةَ الْأَلْوَانِ وَ الْأَجْنَاسِ فَبَيْنَا هِيَ تُقْبِلُ عَلَى الْجِيفَةِ إِذْ دَنَا رَجُلٌ مِنْهُمْ فَتَرَكَ بَعْضُهُنَّ بَعْضاً وَ أَقْبَلْنَ عَلَى الرَّجُلِ فَيَهِرُّنَّ عَلَيْهِ جَمِيعاً مُعَاوِيَاتٍ عَلَيْهِ وَ لَيْسَ لِلرَّجُلِ فِي جِيفَتِهِنَّ حَاجَةٌ- وَ لَا أَرَادَ أَنْ يُنَازِعَهُنَّ فِيهَا وَ لَكِنَّهُنَّ عَرَفْنَ غُرْبَتَهُ مِنْهُنَّ فَاسْتَوْحَشْنَ مِنْهُ وَ اسْتَأْنَسَ بَعْضُهُنَّ بِبَعْضٍ وَ إِنْ كُنَّ مُخْتَلِفَاتٍ مُتَعَادِيَاتٍ فِيمَا بَيْنَهُنَّ مِنْ قَبْلِ أَنْ يَرِدَ الرَّجُلُ عَلَيْهِنَّ
Bilowher said, ‘Their example in that is an example of dogs having gathered upon a carcass to tear it apart and knock down each other, being of difference colours and species. While these are concentrating upon the carcass when a man comes near them. So, they leave each other and pay attention to the man. They bark at him altogether supporting each other against him, and although there is no need for the man regarding their carcass, nor does he want to dispute them regarding it, but they recognise him as being a stranger from them, so they are frightened from him and are comforted with each other, and even though there are differing hostilities regarding what is between them from before the man had arrived to them’.
قَالَ بِلَوْهَرُ فَمَثَلُ الْجِيفَةِ مَتَاعُ الدُّنْيَا وَ مَثَلُ صُنُوفِ الْكِلَابِ ضُرُوبُ الرِّجَالِ الَّذِينَ يَقْتَتِلُونَ عَلَى الدُّنْيَا وَ يُهْرِقُونَ دِمَاءَهُمْ وَ يُنْفِقُونَ لَهَا أَمْوَالَهُمْ وَ مَثَلُ الرَّجُلِ الَّذِي اجْتَمَعَتْ عَلَيْهِ الْكِلَابُ وَ لَا حَاجَةَ لَهُ فِي جِيَفِهِنَّ كَمَثَلِ صَاحِبِ الدِّينِ الَّذِي رَفَضَ الدُّنْيَا وَ خَرَجَ مِنْهَا
Bilowher said, ‘The example of the carcass are chattels of the world, and example of the types of dogs are types of men, those who are killing each other upon the world and they are spilling their blood, and spending their wealth for it, and example of the man whom the dogs had united against, and there is no need for him regarding their carcass, is an example of a companion of religion, the one who rejects the world and exits from it.
فَلَيْسَ يُنَازِعُ فِيهَا أَهْلَهَا وَ لَا يَمْنَعُ ذَلِكَ النَّاسَ مِنْ أَنْ يعادونه [يُعَادُوهُ] لِغُرْبَتِهِ عِنْدَهُمْ فَإِنْ عَجِبْتَ فأعجبت [فَاعْجَبْ] مِنَ النَّاسِ أَنَّهُمْ لَا هِمَّةَ لَهُمْ إِلَّا الدُّنْيَا وَ جَمْعُهَا وَ التَّكَاثُرُ وَ التَّفَاخُرُ وَ التَّغَالُبُ عَلَيْهَا حَتَّى إِذَا رَأَوْا مَنْ قَدْ تَرَكَهَا فِي أَيْدِيهِمْ وَ تَخَلَّى عَنْهَا كَانُوا لَهُ أَشَدَّ قِتَالًا عَلَيْهِ وَ أَشَدَّ حَنَقاً مِنْهُمْ لِلَّذِي يُشَاحُّهُمْ عَلَيْهَا
He neither disputes its people regarding it, nor does that prevent the people from being hostile to him due to his being a stranger with them. So, if you are surprised, then be surprised from the people. They, there is no concern for them except the world and amassing, and the augmentation, and the priding, and the prevailing upon it, until when they see the one who has neglected it in their hand and has vacated from it, they would be fiercer in fighting against him, and of severe grudges from them to the one who made them greedy upon it.
فَأَيُّ حُجَّةٍ لِلَّهِ يَا ابْنَ الْمَلِكِ أَدْحَضَ مِنْ تَعَاوُنِ الْمُخْتَلِفِينَ عَلَى مَنْ لَا حُجَّةَ لَهُمْ عَلَيْهِ
O son of the king! So which Argument of Allah-azwj is more refuting than co-operating with the differing one against the one there is no argument for them upon him?’
قَالَ ابْنُ الْمَلِكِ أَعْمِدْ لِحَاجَتِي-
The son of the king said, ‘Deliberate on my need!’
قَالَ بِلَوْهَرُ إِنَّ الطَّبِيبَ الرَّفِيقَ إِذْ رَأَى الْجَسَدَ قَدْ أَهْلَكَتْهُ الْأَخْلَاطُ الْفَاسِدَةُ فَأَرَادَ أَنْ يُقَوِّيَهُ وَ يُسْمِنَهُ لَمْ يُغَذِّهِ بِالطَّعَامِ الَّذِي يَكُونُ مِنْهُ اللَّحْمُ وَ الدَّمُ وَ الْقُوَّةُ لِأَنَّهُ يَعْلَمُ أَنَّهُ مَتَى أَدْخَلَ الطَّعَامَ عَلَى الْأَخْلَاطِ الْفَاسِدَةِ أَضَرَّ بِالْجَسَدِ وَ لَمْ يَنْفَعْهُ وَ لَمْ يُقَوِّهِ
Bilowher said, ‘The friendly physician, when he sees the body being destroyed by the mixture of the spoilers and he wants to strengthen it and fatten it, he would not feed it with the food from which would be the flesh, and the blood, and the strength, because he knows that when the food enters upon the mixture of spoilers, it will be harmful with the body and will not benefit it and will not strengthen it.
وَ لَكِنْ يَبْدَأُ بِالْأَدْوِيَةِ وَ الْحِمْيَةِ مِنَ الطَّعَامِ فَإِذَا أَذْهَبَ مِنْ جَسَدِهِ الْأَخْلَاطَ الْفَاسِدَةَ أَقْبَلَ عَلَيْهِ بِمَا يُصْلِحُهُ مِنَ الطَّعَامِ فَحِينَئِذٍ يَجِدُ طَعْمَ الطَّعَامِ وَ يَسْمَنُ وَ يَقْوَى وَ يَحْمِلُ الثِّقْلَ بِمَشِيَّةِ اللَّهِ عَزَّ وَ جَلَّ
But he would begin with the medication and the dieting from the food. When the mixture of spoilers is removed from his body, he will pay attention to it with what food would correct it. At that time, he will find the taste of food and be fattened, and he would be strong and carry the weight by the Desire of Allah-azwj Mighty and Majestic’.
وَ قَالَ ابْنُ الْمَلِكِ أَيُّهَا الْحَكِيمُ أَخْبِرْنِي مَا ذَا تُصِيبُ مِنَ الطَّعَامِ وَ الشَّرَابِ
The son of the king said, ‘O you physician! Inform me, what is that being achieved from the food and the drink?’
قَالَ الْحَكِيمُ زَعَمُوا أَنَّ مَلِكاً مِنَ الْمُلُوكِ كَانَ عَظِيمَ الْمُلْكِ كَثِيرَ الْجُنْدِ وَ الْأَمْوَالِ وَ أَنَّهُ بَدَا لَهُ أَنْ يَغْزُوَ مَلِكاً آخَرَ لِيَزْدَادَ مُلْكاً إِلَى مُلْكِهِ وَ مَالًا إِلَى مَالِهِ فَسَارَ إِلَيْهِ بِالْجُنُودِ وَ الْعِدَدِ وَ الْعُدَّةِ وَ النِّسَاءِ وَ الْأَوْلَادِ وَ الْأَثْقَالِ
The physician said, ‘They are claiming that a king from the kings had a mighty kingdom, a lot of armies and wealth, and it was inevitable for him to raid another kingdom in order to increase a kingdom to his kingdom, and wealth to his wealth. So, he travelled to it with the armies, and the numbers, and the weapons, and the womenfolk, and the children, and the luggage.
فَأَقْبَلُوا نَحْوَهُ فَظَهَرُوا عَلَيْهِ وَ اسْتَبَاحُوا عَسْكَرَهُ فَهَرَبَ وَ سَاقَ امْرَأَتَهُ وَ أَوْلَادَهُ صِغَاراً فَأَلْجَأَهُ الطَّلَبُ عِنْدَ الْمَسَاءِ إِلَى أَجَمَةٍ عَلَى شَاطِئِ النَّهَرِ فَدَخَلَهَا مَعَ أَهْلِهِ وَ وُلْدِهِ وَ سَيَّبَ دَوَابَّهُ مَخَافَةَ أَنْ تَدُلُّ عَلَيْهِ بِصَهِيلِهَا
They came towards him and prevailed upon him (instead) and annihilated his army. He fled and took his wife and his young children and in the evening sheltered to a thicket at the river back. He entered it with his wife and his children, and set his riding animals free fearing that it might be pointed upon him by their neighing.
فَبَاتُوا فِي الْأَجَمَةِ وَ هُمْ يَسْمَعُونَ وَقْعَ حَوَافِرِ الْخَيْلِ مِنْ كُلِّ جَانِبٍ فَأَصْبَحَ الرَّجُلُ لَا يُطِيقُ بَرَاحاً وَ أَمَّا النَّهَرُ فَلَا يَسْتَطِيعُ عُبُورَهُ وَ أَمَّا الْفَضَاءُ فَلَا يَسْتَطِيعُ الْخُرُوجَ إِلَيْهِ لِمَكَانِ الْعَدُوِّ فَهُمْ فِي مَكَانٍ ضَيِّقٍ
They spent the night in the thicket and they were hearing the trampling feet of the horses from every side. The man became such, he could not endure departing, and as for the river, he was not capable of crossing it, and as for the environment, he was not able to go out to it due to the position of the enemy. So, they were is a constricted place.
قَدْ أَذَاهُمُ الْبَرْدُ وَ أَهْجَرَهُمُ الْخَوْفُ وَ طَوَاهُمُ الْجُوعُ وَ لَيْسَ لَهُمْ طَعَامٌ وَ لَا مَعَهُمْ زَادٌ وَ لَا إِدَامٌ وَ أَوْلَادُهُ صِغَارٌ جِيَاعٌ يَبْكُونَ مِنَ الضُّرِّ الَّذِي قَدْ أَصَابَهُمْ فَمَكَثَ بِذَلِكَ يَوْمَيْنِ- ثُمَّ إِنَّ أَحَدَ بَنِيهِ مَاتَ فَأَلْقَوْهُ فِي النَّهَرِ فَمَكَثَ بَعْدَ ذَلِكَ يَوْماً آخَرَ
The cold harmed them, and the fear deserted them, and the hunger engulfed them, and there wasn’t for them any food, nor any provisions with them, nor any sauce, and his children were young, hungry, crying from the harm which has afflicted them. He remained with that for two days. Then one of his sons dies, so he threw him in the river. He remained after that for another day.
فَقَالَ الرَّجُلُ لِامْرَأَتِهِ إِنَّا مُشْرِفُونَ عَلَى الْهَلَاكِ جَمِيعاً وَ إِنْ بَقِيَ بَعْضُنَا وَ هَلَكَ بَعْضُنَا كَانَ خَيْراً مِنْ أَنْ نَهْلِكَ جَمِيعاً وَ قَدْ رَأَيْتُ أَنْ أُعَجِّلَ ذِبْحَ صَبِيٍّ مِنْ هَؤُلَاءِ الصِّبْيَانِ فَنَجْعَلَهُ قُوتاً لَنَا وَ لِأَوْلَادِنَا إِلَى أَنْ يَأْتِيَ اللَّهُ عَزَّ وَ جَلَّ بِالْفَرَجِ فَإِنْ أَخَّرْنَا ذَلِكَ هَزَلَ الصِّبْيَانُ حَتَّى لَا يُشْبِعَ لُحُومُهُمْ وَ تَضْعُفُ حَتَّى لَا نَسْتَطِيعَ الْحَرَكَةَ إِنْ وَجَدْنَا إِلَى ذَلِكَ سَبِيلًا-
The man said to his wife, ‘We are all overlooking upon the death, and if some of us were to remain and some of us were to dies, it would be better than all of us to be destroyed, and I have viewed (decided) that I should hasten slaughtering one of my young boys from these boys, so we can make him a subsistence for us and for our children until Allah-azwj Mighty and Majestic comes with the relief. If we were to delay that, the children will be thin until their flesh is not satiated and weakens until we are not capable of movement, from finding a way to that’.
وَ طَاوَعَتْهُ امْرَأَتُهُ فَذَبَحَ بَعْضَ أَوْلَادِهِ وَ وَضَعُوهُ بَيْنَهُمْ يَنْهَشُونَهُ
And his wife obeyed him, so he slaughtered one his children and placed him between them to eat him.
فَمَا ظَنُّكَ يَا ابْنَ الْمَلِكِ بِذَلِكَ الْمُضْطَرِّ أَ أَكْلَ الْكَلِبِ الْمُسْتَكْثِرِ يَأْكُلُ أَمْ أَكْلَ الْمُضْطَرِّ الْمُسْتَقِلِّ
O son of the king! So, what are your thoughts with that desperate one, eater of too much from the dog or the desperate one eating the little?’.
قَالَ ابْنُ الْمَلِكِ بَلْ أَكْلَ الْمُسْتَقِلِّ
The son of the king said, ‘But eater of the little’.
قَالَ الْحَكِيمُ كَذَلِكَ أَكْلِي وَ شُرْبِي يَا ابْنَ الْمَلِكِ فِي الدُّنْيَا-
The physician said, ‘Like that is my eating and my drinking in the world, O son of the king!’
فَقَالَ لَهُ ابْنُ الْمَلِكِ أَ رَأَيْتَ هَذَا الَّذِي تَدْعُونِي إِلَيْهِ أَيُّهَا الْحَكِيمُ أَ هُوَ شَيْءٌ نَظَرَ النَّاسُ فِيهِ بِعُقُولِهِمْ وَ أَلْبَابِهِمْ حَتَّى اخْتَارُوهُ عَلَى مَا سِوَاهُ لِأَنْفُسِهِمْ أَمْ دَعَاهُمُ اللَّهُ إِلَيْهِ فَأَجَابُوا
The son of the king said to him, ‘O you physician! What is your view of this which you are calling me to, is it He a thing people can look into it with their intellects and their understandings until they choose it for themselves over whatever is besides it, or Allah-azwj Calls them to it so they respond?’
قَالَ الْحَكِيمُ عَلَا هَذَا الْأَمْرُ وَ لَطُفَ عَنْ أَنْ يَكُونَ مِنْ أَهْلِ الْأَرْضِ أَوْ بِرَأْيِهِمْ دَبَّرُوهُ وَ لَوْ كَانَ مِنْ أَهْلِ الْأَرْضِ لَدَعَوْا إِلَى عَمَلِهَا وَ زِينَتِهَا وَ حِفْظِهَا وَ دَعَتِهَا وَ نَعِيمِهَا وَ لَذَّتِهَا وَ لَهْوِهَا وَ لَعِبِهَا وَ شَهَوَاتِهَا
The physician said: ‘This matter is more exalted and more subtle than for it to be from people of the earth, or being managed by their opinions; and had it been from people of the earth, it would be calling to its works, and its adornments, and its protection, and its callers, and its bounties, and its pleasures, and its vanities, and its playfulness, and its lustful desires.
وَ لَكِنَّهُ أَمْرٌ غَرِيبٌ وَ دَعْوَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ سَاطِعَةٌ وَ هُدًى مُسْتَقِيمٌ نَاقِضٌ عَلَى أَهْلِ الدُّنْيَا أَعْمَالَهُمْ مُخَالِفٌ لَهُمْ عَائِبٌ عَلَيْهِمْ وَ طَاعِنٌ نَاقِلٌ لَهُمْ عَنْ أَهْوَائِهِمْ دَاعٍ لَهُمْ إِلَى طَاعَةِ رَبِّهِمْ وَ إِنَّ ذَلِكَ لَبَيِّنٌ لِمَنْ تَنَبَّهَ مَكْتُومٌ عِنْدَهُ عَنْ غَيْرِ أَهْلِهِ حَتَّى يُظْهِرَ اللَّهُ الْحَقَّ بَعْدَ خَفَائِهِ وَ يَجْعَلَ كَلِمَتَهُ الْعُلْيَا وَ كَلِمَةَ الَّذِينَ جَهِلُوا السُّفْلَى
But, it is a strange matter and a bright Call from Allah-azwj Mighty and Majestic, and a straight Guidance contrary to people of the world of their deeds, opposing to them, faulting upon them and accusing, transfer them from their wealth (and) calling them to obey their Lord-azwj, and that is clear for the one who is alert. It is hidden with Him-azwj from other than its rightful ones until Allah-azwj Reveals the truth after Hiding it, and Makes His-azwj Word to be the higher, and the word of those who are ignorant, as lower.
قَالَ ابْنُ الْمَلِكِ صَدَقْتَ أَيُّهَا الْحَكِيمُ
The son of the king said, ‘You speak the truth, O you physician!’
ثُمَّ قَالَ الْحَكِيمُ إِنَّ مِنَ النَّاسِ مَنْ تَفَكَّرَ قَبْلَ مَجِيءِ الرُّسُلِ ع فَأَصَابَ وَ مِنْهُمْ مَنْ دَعَتْهُ الرُّسُلُ بَعْدَ مَجِيئِهَا فَأَجَابَ وَ أَنْتَ يَا ابْنَ الْمَلِكِ مِمَّنْ تَفَكَّرَ بِعَقْلِهِ فَأَصَابَ-
Then the physician said, ‘From the people there is one who ponders before coming of the Messengers-as, so he achieved, and from them is one whom the Messengers-as called after their coming, so he responded, and you, O son of the king, are from the ones who ponders with his intellect, so he achieves’.
قَالَ ابْنُ الْمَلِكِ فَهَلْ تَعْلَمُ أَحَداً مِنَ النَّاسِ يَدْعُو إِلَى التَّزْهِيدِ فِي الدُّنْيَا غَيْرَكُمْ
The son of the king said, ‘Do you know of anyone from the people calling to the ascetism in the world apart from you all (hermits)?’
قَالَ الْحَكِيمُ أَمَّا فِي بِلَادِكُمْ هَذِهِ فَلَا وَ أَمَّا فِي سَائِرِ الْأُمَمِ فَفِيهِمْ قَوْمٌ يَنْتَحِلُونَ الدِّينَ بِأَلْسِنَتِهِمْ وَ لَمْ يَسْتَحِقُّوهُ بِأَعْمَالِهِمْ فَاخْتَلَفَ سَبِيلُنَا وَ سَبِيلُهُمْ
The physician said, ‘As for in this city of yours, so no, and as for in rest of the communities, among there are people who are arrogating the religion with their tongues and they are not proving it with their actions, so our way and their way differs’.
قَالَ ابْنُ الْمَلِكِ كَيْفَ صِرْتُمْ أَوْلَى بِالْحَقِّ مِنْهُمْ وَ إِنَّمَا أَتَاكُمْ هَذَا الْأَمْرُ الْغَرِيبُ مِنْ حَيْثُ أَتَاهُمْ
The son of the king said, ‘How did you before foremost with the truth than they did, and rather this strange matter has come to you from when it has come to them?’
قَالَ الْحَكِيمُ الْحَقُّ كُلُّهُ جَاءَ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ وَ أَنَّهُ تَبَارَكَ وَ تَعَالَى دَعَا الْعِبَادَ إِلَيْهِ فَقَبِلَهُ قَوْمٌ بِحَقِّهِ وَ شُرُوطِهِ حَتَّى أَدَّوْهُ إِلَى أَهْلِهِ كَمَا أُمِرُوا لَمْ يَظْلِمُوا وَ لَمْ يُخْطِئُوا وَ لَمْ يُضَيِّعُوا
The physician said, ‘The truth, all of it has come from the Presence of Allah-azwj Mighty and Majestic, and He-azwj Blessed and Exalted Called the servants to Him-azwj. A people accepted it with His-azwj rights and His-azwj Conditions until they brought it to its people just as they had been Commanded. They were not unjust, and were not mistaken, and did not waste.
وَ قَبِلَهُ آخَرُونَ فَلَمْ يَقُومُوا بِحَقِّهِ وَ شُرُوطِهِ وَ لَمْ يُؤَدُّوهُ إِلَى أَهْلِهِ وَ لَمْ يَكُنْ لَهُمْ فِيهِ عَزِيمَةٌ وَ لَا عَلَى الْعَمَلِ بِهِ نِيَّةُ ضَمِيرٍ فَضَيَّعُوهُ وَ اسْتَثْقَلُوهُ فَالْمُضَيِّعُ لَا يَكُونُ مِثْلَ الْحَافِظِ وَ الْمُفْسِدُ لَا يَكُونُ كَالْمُصْلِحِ وَ الصَّابِرُ لَا يَكُونُ كَالْجَازِعِ فَمِنْ هَاهُنَا كُنَّا نَحْنُ أَحَقَّ بِهِ مِنْهُمْ وَ أَوْلَى
And another group accepted it but they did not stand with His-azwj rights and His-azwj conditions, and they did not bring it to its people, and there did not happen to be any determination for them nor any intention upon the working with it. They wasted it and considered it a burden. So the waster cannot be like the preserver, and the corrupter cannot be like the righteous, and the patient one cannot be like the panicky one. From over here, we became more rightful with it than them, and foremost’.
ثُمَّ قَالَ الْحَكِيمُ إِنَّهُ لَيْسَ يَجْرِي عَلَى لِسَانِ أَحَدٍ مِنْهُمْ مِنَ الدِّينِ وَ التَّزْهِيدِ وَ الدُّعَاءِ إِلَى الْآخِرَةِ إِلَّا وَ قَدْ أَخَذَ ذَلِكَ عَنْ أَصْلِ الْحَقِ الَّذِي عَنْهُ أَخَذْنَا وَ لَكِنَّهُ فَرَّقَ بَيْنَنَا وَ بَيْنَهُمْ أَحْدَاثُهُمُ الَّتِي أَحْدَثُوا وَ ابْتِغَاؤُهُمُ الدُّنْيَا وَ إِخْلَادُهُمْ إِلَيْهَا
Then the physician said, ‘Surely there doesn’t flow upon the tongue of anyone of them, from the religion and the ascetism and the calling to the Hereafter, except and he has taken it from the original truth which we have taken it from, but the difference between us and them is their innovations which they have innovated, and their seeking the world and their resorting to it.
وَ ذَلِكَ أَنَّ هَذِهِ الدَّعْوَةَ لَمْ تَزَلْ تَأْتِي وَ تَظْهَرُ فِي الْأَرْضِ مَعَ أَنْبِيَاءِ اللَّهِ وَ رُسُلِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ فِي الْقُرُونِ الْمَاضِيَةِ عَلَى أَلْسِنَةٍ مُخْتَلِفَةٍ مُتَفَرِّقَةٍ وَ كَانَ أَهْلُ دَعْوَةِ الْحَقِّ أَمْرُهُمْ مُسْتَقِيمٌ وَ طَرِيقُهُمْ وَاضِحٌ وَ دَعْوَتُهُمْ بَيِّنَةٌ- لَا فُرْقَةَ فِيهِمْ وَ لَا اخْتِلَافَ
And that is because these callers have not ceased to come and appear in the earth with Prophets-as of Allah-azwj and His-azwj Messengers-as, may the Salawaat of Allah-azwj be upon them‑as in the past generations, being upon different tongues (languages), separate, and the people calling to the truth, their matter is straight and their path is clear, and their call is manifest. There is neither any difference between them-as not any differing.
فَكَانَتِ الرُّسُلُ ع إِذَا بَلَّغُوا رِسَالاتِ رَبِّهِمْ وَ احْتَجُّوا لِلَّهِ تَبَارَكَ وَ تَعَالَى عَلَى عِبَادِهِ بِحُجَّةٍ وَ إِقَامَةِ مَعَالِمِ الدِّينِ وَ أَحْكَامِهِ قَبَضَهُمُ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ عِنْدَ انْقِضَاءِ آجَالِهِمْ وَ مُنْتَهَى مُدَّتِهِمْ وَ مَكَثَتِ الْأُمَّةُ مِنَ الْأُمَمِ بَعْدَ نَبِيِّهَا بُرْهَةً مِنْ دَهْرِهَا لَا تَغَيَّرَ وَ لَا تَبَدَّلَ
So the Messengers-as became when they-as delivered Messages of their-as Lord-azwj, and they argued for Allah-azwj Blessed and Exalted against His-azwj servants with arguments, and established matters of religion and its rulings. Allah-azwj Mighty and Majestic Recalled them-as to Him-azwj at the termination of their terms, and ending of their-as periods, and the community from the communities remained after their Prophet-saww from its time, neither changing nor replacing.
ثُمَّ صَارَ النَّاسُ بَعْدَ ذَلِكَ يُحْدِثُونَ الْأَحْدَاثَ وَ يَبْتَغُونَ الشَّهَوَاتِ وَ يُضَيِّعُونَ الْعِلْمَ فَكَانَ الْعَالِمُ الْبَالِغُ الْمُسْتَبْصِرُ مِنْهُمْ يُخْفِي شَخْصَهُ وَ لَا يُظْهِرُ عِلْمَهُ فَيَعْرِفُونَهُ بِاسْمِهِ وَ لَا يَهْتَدُونَ إِلَى مَكَانِهِ وَ لَا يَبْقَى مِنْهُمْ إِلَّا الْخَسِيسُ مِنْ أَهْلِ الْعِلْمِ يَسْتَخِفُّ بِهِ أَهْلُ الْجَهْلِ وَ الْبَاطِلِ فَيَخْمُلُ الْعِلْمُ وَ يَظْهَرُ الْجَهْلُ
Then after that, the people became innovating the innovations, and seeking the lustful desires, and wasting the knowledge. So the mature scholar, the one insightful of them, became hiding his person and did not reveal his knowledge. They knew him with his name and were not guided to his place, nor does there remain from them except the vile from the people of knowledge, the people of ignorance and the falsehood were taking lightly with him. Thus, the knowledge was idle and the ignorance appeared.
وَ تَتَنَاسَلُ الْقُرُونُ فَلَا يَعْرِفُونَ إِلَّا الْجَهْلَ وَ يَزْدَادُ الْجُهَّالُ اسْتِعْلَاءً وَ كَثْرَةً وَ الْعُلَمَاءُ خُمُولًا وَ قِلَّةً فَحَوَّلُوا مَعَالِمَ اللَّهِ تَبَارَكَ وَ تَعَالَى عَنْ وُجُوهِهَا وَ تَرَكُوا قَصْدَ سَبِيلِهَا وَ هُمْ مَعَ ذَلِكَ مُقِرُّونَ بِتَنْزِيلِهِ مُتَّبِعُونَ شِبْهَهُ ابْتِغَاءَ تَأْوِيلِهِ مُتَعَلِّقُونَ بِصِفَتِهِ تَارِكُونَ لِحَقِيقَتِهِ نَابِذُونَ لِأَحْكَامِهِ-
And the generations procreated, so they did not recognise except the ignorance and the ignorant ones increased in superiority and abundance, while the scholars were inactive and few. They transformed parameters of Allah-azwj Blessed and Exalted away from its aspects and they neglected aiming for its ways, and along with that they were acknowledging its Revelation, seeking suspicions, seeking its interpretation, suspending its attributes, neglectful of its realities, discarding its rulings.
فَكُلُّ صِفَةٍ جَاءَتِ الرُّسُلُ تدعوا [تَدْعُو] إِلَيْهَا فَنَحْنُ لَهُمْ مُوَافِقُونَ فِي تِلْكَ الصِّفَةِ مُخَالِفُونَ لَهُمْ فِي أَحْكَامِهِمْ وَ سِيرَتِهِمْ وَ لَسْنَا نُخَالِفُهُمْ فِي شَيْءٍ إِلَّا وَ لَنَا عَلَيْهِمُ الْحُجَّةُ الْوَاضِحَةُ وَ الْبَيِّنَةُ الْعَادِلَةُ مِنْ نَعْتِ مَا فِي أَيْدِيهِمْ مِنَ الْكُتُبِ الْمُنْزَلَةِ مِنَ اللَّهِ عَزَّ وَ جَلَّ
Every attribute the Messengers-as came calling to it, so we are compatible to them-as in those attributes, opposing to them in their rulings and their conducts, and we aren’t opposing them in anything except and there is the clear argument for us against them, and the just proof from attributes of what is in their hands, from the Revealed Books from Allah-azwj Mighty and Majestic.
فَكُلُّ مُتَكَلِّمٍ مِنْهُمْ يَتَكَلَّمُ بِشَيْءٍ مِنَ الْحِكْمَةِ فَهِيَ لَنَا وَ هِيَ بَيْنَنَا وَ بَيْنَهُمْ تَشْهَدُ لَنَا عَلَيْهِمْ بِأَنَّهَا تُوَافِقُ صِفَتَنَا وَ سِيرَتَنَا وَ حُكْمَنَا وَ تَشْهَدُ عَلَيْهِمْ بِأَنَّهَا مُخَالِفَةٌ لِسُنَّتِهِمْ وَ أَعْمَالِهِمْ فَلَيْسُوا يَعْرِفُونَ مِنَ الْكِتَابِ إِلَّا وَصْفَهُ وَ لَا مِنَ الذِّكْرِ إِلَّا اسْمَهُ فَلَيْسُوا بِأَهْلِ الْكِتَابِ حَقِيقَةً حَتَّى يُقِيمُوهُ
Thus, every speaker from them speaking with anything from the wisdom, it is for us, and it is between us and them testifying for us against them with that it is compatible with our attributes, and our ways, and our rulings, and testifying against them with that it is opposite to their ways, and their actions. So, they are not knowing from the Book except its description, nor from the Zikr except its name. They aren’t people of the Book in reality until they establish it’.
قَالَ ابْنُ الْمَلِكِ فَمَا بَالُ الْأَنْبِيَاءِ وَ الرُّسُلِ ع يَأْتُونَ فِي زَمَانٍ دُونَ زَمَانٍ
The son of the king said, ‘So what is the matter the Prophets-as and the Messengers-as are coming in an era besides (another) era?’
قَالَ الْحَكِيمُ إِنَّمَا مَثَلُ ذَلِكَ كَمَثَلِ مَلِكٍ كَانَتْ لَهُ أَرْضٌ مَوَاتٌ لَا عُمْرَانَ فِيهَا فَلَمَّا أَرَادَ أَنْ يُقْبِلَ عَلَيْهَا بِعِمَارَتِهِ أَرْسَلَ إِلَيْهَا رَجُلًا جَلْداً أَمِيناً نَاصِحاً ثُمَّ أَمَرَهُ أَنْ يَعْمُرَ تِلْكَ الْأَرْضَ وَ أَنْ يَغْرِسَ فِيهَا صُنُوفَ الشَّجَرِ وَ أَنْوَاعَ الزَّرْعِ ثُمَّ سَمَّى لَهُ الْمَلِكُ أَلْوَاناً مِنَ الْغَرْسِ مَعْلُومَةً وَ أَنْوَاعاً مِنَ الزَّرْعِ مَعْرُوفَةً
The physician said, ‘But rather, an example of that is like an example of a king who had a barren land for him, there being no habitation in it. When he paid attention to it with building it, he sent to it a man who was firm, trusted, advising. Then he ordered him to build that land, and plant in it types of tree and a variety of plants. Then the king name to him the types of known plants and its variety from the well known vegetation.
ثُمَّ أَمَرَهُ أَنْ لَا يَعْدُوَ مَا سَمَّى لَهُ وَ أَنْ لَا يُحْدِثَ فِيهَا مِنْ قِبَلِهِ شَيْئاً لَمْ يَكُنْ أَمَرَهُ بِهِ سَيِّدُهُ وَ أَمَرَهُ أَنْ يُخْرِجَ لَهَا نَهَراً وَ يَسُدَّ عَلَيْهَا حَائِطاً وَ يَمْنَعَهَا مِنْ أَنْ يُفْسِدَهَا مُفْسِدٌ-
Then he ordered him that he should not leave what he had named to him, and he should not do anything new in it from his own accord, anything which his master had not ordered him with; and he ordered him bring fort rivers for it and build walls upon it, and prevent it from any spoiler spoiling it.
فَجَاءَ الرَّسُولُ الَّذِي أَرْسَلَهُ الْمَلِكُ إِلَى تِلْكَ الْأَرْضِ فَأَحْيَاهَا بَعْدَ مَوْتِهَا وَ عَمَرَهَا بَعْدَ خَرَابِهَا وَ غَرَسَ فِيهَا وَ زَرَعَ مِنَ الصُّنُوفِ الَّتِي أَمَرَهُ بِهَا ثُمَّ سَاقَ نَهَرَ الْمَاءِ إِلَيْهَا حَتَّى نَبَتَ الْغَرْسُ وَ اتَّصَلَ الزَّرْعُ
The messengers which the king had sent, came to that land. He revived it after its death, and build it after its ruination, and planted in it and cultivated from the variety which he had been ordered with. Then he ushered a river of water in it until the plants grew and corrected the vegetation.
ثُمَّ لَمْ يَلْبَثْ قَلِيلًا حَتَّى مَاتَ قَيِّمُهَا وَ أَقَامَ بَعْدَهُ مَنْ يَقُومُ مَقَامَهُ وَ خَلَفَ مِنْ بَعْدِهِ خَلَفٌ خَالَفُوا مِنْ إِقَامَةِ الْقَيِّمِ بَعْدَهُ وَ غَلَبُوهُ عَلَى أَمْرِهِ فَأَخْرَبُوا الْعُمْرَانَ وَ طَمُّوا الْأَنْهَارَ فَيَبِسَ الْغَرْسُ وَ هَلَكَ الزَّرْعُ
Then it was not long before until its custodian died, and there stood after him one who stood in his place, and replaced the one after him who replace. They opposed the nomination of the custodian after him and overcame him upon his matter. They ruined the construction and they covered the river. So, the plants died and the vegetation was destroyed.
فَلَمَّا بَلَغَ الْمَلِكَ خِلَافُهُمْ عَلَى الْقَيِّمِ بَعْدَ رَسُولِهِ وَ خَرَابُ أَرْضِهِ أَرْسَلَ إِلَيْهَا رَسُولًا آخَرَ يُحْيِيهَا وَ يُعِيدُهَا وَ يُصْلِحُهَا كَمَا كَانَتْ فِي مَنْزِلَتِهَا الْأُولَى وَ كَذَلِكَ الْأَنْبِيَاءُ وَ الرُّسُلُ ع يَبْعَثُ اللَّهُ عَزَّ وَ جَلَّ الْوَاحِدَ بَعْدَ الْوَاحِدِ فَيُصْلِحُ أَمْرَ النَّاسِ بَعْدَ فَسَادِهِ
When it (news) reached to the king of their opposition to the custodian after his messenger, and ruination of his land, he sent another messenger to it to revive it and repeat it and correct it to be just as it was in its first state; and like that are the Prophets-as and the Messengers-as. Allah-azwj Mighty and Majestic Sent the one after the one, so he-as corrected affairs of the people after its corruption’.
قَالَ ابْنُ الْمَلِكِ أَ يَخُصُّ الْأَنْبِيَاءَ وَ الرُّسُلَ عَلَيْهِمْ إِذَا جَاءَتْ بِمَا يَبْعَثُ بِهِ أَمْ تُعَمُّ
The son of the king said, ‘Were the Prophets-as and the Messengers-as particular upon them with what He-azwj had Sent them with, or general?’
قَالَ بِلَوْهَرُ إِنَّ الْأَنْبِيَاءَ وَ الرُّسُلَ إِذَا جَاءَتْ تَدْعُو عَامَّةَ النَّاسِ فَمَنْ أَطَاعَهُمْ كَانَ مِنْهُمْ وَ مَنْ عَصَاهُمْ لَمْ يَكُنْ مِنْهُمْ وَ مَا تَخْلُو الْأَرْضُ قَطُّ مِنْ أَنْ يَكُونَ لِلَّهِ عَزَّ وَ جَلَّ فِيهَا مُطَاعٌ مِنْ أَنْبِيَائِهِ وَ رُسُلِهِ وَ مِنْ أَوْصِيَائِهِ-
Bilowher said, ‘The Prophets-as and the Messengers-as, when they came, they called generality of people. The one who obeyed them-as would be from them-as and the one who disobeyed them would not be from them-as; and the earth cannot be vacant at all from there being in it for Allah-azwj Mighty and Majestic, an obedience one from His-azwj Prophets-as, and His-azwj Messengers-as and from his-as successors-as.
وَ إِنَّمَا مَثَلُ ذَلِكَ مَثَلُ طَائِرٍ كَانَ فِي سَاحِلِ الْبَحْرِ يُقَالُ لَهُ قدمٌ يَبِيضُ بَيْضاً كَثِيراً وَ كَانَ شَدِيدَ الْحُبِّ لِلْفِرَاخِ وَ كَثْرَتِهَا وَ كَانَ يَأْتِي عَلَيْهِ زَمَانٌ يَتَعَذَّرُ عَلَيْهِ فِيهِ مَا يُرِيدُهُ مِنْ ذَلِكَ فَلَا يَجِدُ بُدّاً مِنِ اتِّخَاذِ أَرْضٍ أُخْرَى حَتَّى يَذْهَبَ ذَلِكَ الزَّمَانُ
And rather, an example of that is an example of a bird called kingfisher which was in the coast of a sea. It laid a lot of eggs, and it was intensely loving to the chicks and its abundance, and an impossible time had come upon it, it could not do during it what it wanted from that, so it found inevitable from taking to another land until that time had gone away.
فَيَأْخُذُ بَيْضَهُ مَخَافَةً عَلَيْهِ مِنْ أَنْ يَهْلِكَ مِنْ شَفَقَتِهِ فَيُفَرِّقُهُ فِي أَعْشَاشِ الطَّيْرِ فَتَحْضُنُ الطَّيْرُ بَيْضَتَهُ مَعَ بَيْضَتِهَا وَ تَخْرُجُ فِرَاخُهُ مَعَ فِرَاخِهَا فَإِذَا طَالَ مَكْثُ فِرَاخِ قدمٍ مَعَ فِرَاخِ الطَّيْرِ أَلِفَهَا بَعْضُ فِرَاخِ الطَّيْرِ وَ اسْتَأْنَسَ بِهَا
It took its eggs out of compassion fearing upon them from being destroyed, and distributed them in nests of birds. The birds incubated their eggs with its eggs, and its chicks came out with their chicks. When the wait prolonged, its chick arrived with chicks of the bird and loved chicks of the bird and were comforted by it.
فَإِذَا كَانَ الزَّمَانُ الَّذِي يَنْصَرِفُ فِيهِ قدمٌ إِلَى مَكَانِهِ مَرَّ بِأَعْشَاشِ الطَّيْرِ وَ أَوْكَارِهَا بِاللَّيْلِ فَأَسْمَعَ فِرَاخَهُ وَ غَيْرَهَا صَوْتَهُ فَإِذَا سَمِعَتْ فِرَاخُهُ صَوْتَهُ تَبِعَتْهُ وَ تَبِعَ فِرَاخَهُ مَا كَانَ أَلِفَهَا مِنْ فِرَاخِ سَائِرِ الطَّيْرِ وَ لَمْ يُجِبْهُ مَا لَمْ يَكُنْ مِنْ فِرَاخِهِ وَ لَا مَا لَمْ يَكُنْ أَلِفَ فِرَاخَهُ وَ كَانَ قَدْ يَضُمُّ إِلَيْهِ مَنْ أَجَابَهُ مِنْ فِرَاخِهِ حُبّاً لِلْفِرَاخِ
When it was the time which a kingfisher would arrive back to its place, it passed by nests of the bird and its dens. Its chicks and others heard its voice. When its chicks heard its voice, it followed it, and its chick was followed by whatever from chicks of rest of the birds had loved it, and what had not been from its chicks did not respond nor did what had not loved its chicks, and it would have added to it, ones who had responded from its chicks, in lover for the chicks.
وَ كَذَلِكَ الْأَنْبِيَاءُ إِنَّمَا يَسْتَعْرِضُونَ النَّاسَ جَمِيعاً بِدُعَائِهِمْ فَيُجِيبُهُمْ أَهْلُ الْحِكْمَةِ وَ الْعَقْلِ لِمَعْرِفَتِهِمْ لِفَضْلِ الْحِكْمَةِ-
And like that are the Prophets-as. But rather they-as present themselves-as to the people in their entirety with their-as call. The people of wisdom and intellect respond to them due to their recognising the merit of wisdom.
فَمَثَلُ الطَّيْرِ الَّذِي دَعَا بِصَوْتِهِ مَثَلُ الْأَنْبِيَاءِ وَ الرُّسُلِ الَّتِي تَعُمُّ النَّاسَ بِدُعَائِهِمْ وَ مَثَلُ الْبَيْضِ الْمُتَفَرِّقِ فِي أَعْشَاشِ الطَّيْرِ مَثَلُ الْحِكْمَةِ وَ مَثَلُ سَائِرِ فِرَاخِ الطَّيْرِ الَّتِي أَلِفَتْ فِرَاخَ قدمٍ مَثَلُ مَنْ أَجَابَ الْحُكَمَاءَ قَبْلَ مَجِيءِ الرُّسُلِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ لِأَنْبِيَائِهِ وَ رُسُلِهِ مِنَ الْفَضْلِ وَ الرَّأْيِ مَا لَمْ يَجْعَلْ لِغَيْرِهِمْ مِنَ النَّاسِ وَ أَعْطَاهُمْ مِنَ الْحُجَجِ وَ النُّورِ وَ الضِّيَاءِ مَا لَمْ يُعْطِ غَيْرَهُمْ
And example of the bird which called with its voice is an example of the Prophets-as and the Messengers-as which generalise the people with their-as calls, and an example of the eggs scattered among nests of the birds is an example of the wisdom, and an example of rest of the chicks of the birds which loved the chick of the kingfisher is an example of the one who responds to the wise ones before coming of the Messengers-as, because Allah-azwj Mighty and Majestic has Made for His-azwj Prophets-as and His-azwj Messengers-as, the merit and the view what He-azwj has not Made for others from the people, and has Given them-as the arguments, and the Noor, and the illumination what He-azwj did not Give to others.
وَ ذَلِكَ لِمَا يُرِيدُ مِنْ بُلُوغِ رِسَالَتِهِ وَ مَوَاقِعِ حُجَجِهِ وَ كَانَتِ الرُّسُلُ إِذَا جَاءَتْ وَ أَظْهَرَتْ دَعْوَتَهَا أَجَابَهُمْ مِنَ النَّاسِ أَيْضاً مَنْ لَمْ يَكُنْ أَجَابَ الْحُكَمَاءَ وَ ذَلِكَ لِمَا جَعَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَى دَعْوَتِهِمْ مِنَ الضِّيَاءِ وَ الْبُرْهَانِ
And that is due to what He-azwj Wants of the delivery of His-azwj Message and places of His-azwj Arguments; and the Messengers-as became when they-as came and revealed its call. They-as were answered also from the people as well by the one who had not responded to the wise ones, and that is due to what Allah-azwj Mighty and Majestic had Made the illumination and the proofs upon their-as calls’.
قَالَ ابْنُ الْمَلِكِ أَ فَرَأَيْتَ مَا يَأْتِي بِهِ الرُّسُلُ وَ الْأَنْبِيَاءُ إِذْ زَعَمْتُ أَنَّهُ لَيْسَ بِكَلَامِ النَّاسِ وَ كَلَامُ اللَّهِ عَزَّ وَ جَلَّ وَ هُوَ كَلَامٌ وَ كَلَامُ مَلَائِكَتِهِ كَلَامٌ
The son of the king said, ‘What is your view of what the Messengers-as and the Prophets-as had come with, when you have claimed that it isn’t speech of the people, and Speech of Allah-azwj Mighty and Majestic, and it is a speech, and speech of His-azwj Angels is a speech?’
قَالَ الْحَكِيمُ أَ مَا رَأَيْتَ النَّاسَ لَمَّا أَرَادُوا أَنْ يُفْهِمُوا بَعْضَ الدَّوَابِّ وَ الطَّيْرِ مَا يُرِيدُونَ مِنْ تَقَدُّمِهَا وَ تَأَخُّرِهَا وَ إِقْبَالِهَا وَ إِدْبَارِهَا لَمْ يَجِدُوا الدَّوَابَّ وَ الطَّيْرَ يَحْتَمِلُ كَلَامَهُمُ الَّذِي هُوَ كَلَامُهُمْ فَوَضَعُوا مِنَ النَّقْرِ وَ الصَّفِيرِ وَ الرجز [الزَّجْرِ] مَا يَبْلُغُوا بِهِ حَاجَتَهُمْ وَ مَا عَرَفُوا أَنَّهَا تُطِيقُ حَمْلَهُ
The physician said, ‘Have you not seen the people when they want to understand one of the animals and birds what they want, from bringing it forward and delaying it, and making it come forward and turning it back, they find the animal and the bird cannot tolerate their speech which is their speech, so they place the clicking, and the whistling, and the yelling what they can reach their needs with, and what they recognise that it would endure carrying it?
وَ كَذَلِكَ الْعِبَادُ يعجزوا [يَعْجِزُونَ] أَنْ يَعْلَمُوا كَلَامَ اللَّهِ عَزَّ وَ جَلَّ وَ كَلَامَ مَلَائِكَتِهِ عَلَى كُنْهِهِ وَ كَمَالِهِ وَ لُطْفِهِ وَ صِفَتِهِ
And like that are the servants. They are unable to know the Speech of Allah-azwj Mighty and Majestic and speech of His-azwj Angels upon its essence, and its perfection, and its subtleties, and its description.
فَصَارَ مَا تَرَاجَعَ النَّاسُ بَيْنَهُمْ مِنَ الْأَصْوَاتِ الَّتِي سَمِعُوا بِهَا الْحِكْمَةَ شَبِيهاً بِمَا وَضَعَ النَّاسُ لِلدَّوَابِّ وَ الطَّيْرِ وَ لَمْ يَمْنَعْ ذَلِكَ الصَّوْتُ مَكَانَ الْحِكْمَةِ المُخْبِرَةِ فِي تِلْكَ الْأَصْوَاتِ مِنْ أَنْ تَكُونَ الْحِكْمَةُ وَاضِحَةً بَيْنَهُمْ قَوِيَّةً مُنِيرَةً شَرِيفَةً عَظِيمَةً وَ لَمْ يَمْنَعْهَا مِنْ وُقُوعِ مَعَانِيهَا عَلَى مَوَاقِعِهَا وَ بُلُوغِ مَا احْتَجَّ بِهِ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْعِبَادِ فِيهَا
Whatever voices which the people referred between them which they had heard the wisdom with, resembles with what the people have placed for the animals and the birds, and that voice (sound) did not prevent the place of wisdom for the informed in those sounds (voices), from the wisdom being clear between them, strong, radiant, noble, mighty, and its meanings were not prevented from their places and reaching what Allah-azwj Mighty and Majestic had Argued with upon the servants regarding it.
فَكَانَ الصَّوْتُ لِلْحِكْمَةِ جَسَداً وَ مَسْكَناً وَ كَانَتِ الْحِكْمَةُ لِلصَّوْتِ نَفْساً وَ رُوحاً وَ لَا طَاقَةَ لِلنَّاسِ أَنْ يُنْفِذُوا غَوْرَ كَلَامِ الْحِكْمَةِ وَ لَا يُحِيطُوا بِهِ بِعُقُولِهِمْ فَمِنْ قِبَلِ ذَلِكَ تَفَاضَلَتِ الْعُلَمَاءُ فِي عِلْمِهِمْ فَلَا يَزَالُ عَالِمٌ يَأْخُذُ عِلْمَهُ مِنْ عَالِمٍ حَتَّى يَرْجِعَ الْعِلْمُ إِلَى اللَّهِ عَزَّ وَ جَلَّ الَّذِي جَاءَ مِنْ عِنْدِهِ
So, the voice became a body and a dwelling for the wisdom, and the wisdom became a self and a soul for the voice, and there is no strength for the people that they implement the depths of the speech and wisdom, or encompass it with their intellect. From that direction, the scholars are merited in their knowledge. So, a scholar does not cease taking his knowledge from a scholar until he refers the knowledge to Allah-azwj Mighty and Majestic, which has come from His-azwj Presence.
وَ كَذَلِكَ الْعُلَمَاءُ قَدْ يُصِيبُونَ مِنَ الْحِكْمَةِ وَ الْعِلْمِ مَا يُنْجِيهِمْ مِنَ الْجَهْلِ وَ لَكِنْ لِكُلِّ ذِي فَضْلٍ فَضْلُهُ كَمَا أَنَّ النَّاسَ يَنَالُونَ مِنْ ضَوْءِ الشَّمْسِ مَا يَنْتَفِعُونَ بِهِ فِي مَعَايِشِهِمْ وَ أَبْدَانِهِمْ وَ لَا يَقْدِرُونَ أَنْ يُنْفِذُوهَا بِأَبْصَارِهِمْ فَهِيَ كَالْعَيْنِ الْغَزِيرَةِ الظَّاهِرِ مَجْرَاهَا الْمَكْنُونِ عُنْصُرُهَا
And like that are the scholars have achieved from the wisdom and the knowledge what rescues them from the ignorance, but for every one with merit, is his merit. Just as the people are attaining from illumination of the sun what they can benefit with in their livelihoods and their bodies, and they are not able from penetrating it with their eyes. It is like the abundant spring. Its flow is apparent and its origin is hidden.
فَالنَّاسُ قَدْ يُجِيبُونَ بِمَا ظَهَرَ لَهُمْ مِنْ مَائِهَا وَ لَا يُدْرِكُونَ غَوْرَهَا وَ هِيَ كَالنُّجُومِ الزَّاهِرَةِ الَّتِي يَهْتَدِي بِهَا النَّاسُ وَ لَا يَعْلَمُونَ مَسَاقِطَهَا
The people are responding to what is apparent for them from its waters, and they are not realising its depths, and it is like the shining stars which the people are guided by, and they are not knowing their falls.
فَالْحِكْمَةُ أَشْرَفُ وَ أَرْفَعُ وَ أَعْظَمُ مِمَّا وَصَفْنَاهَا بِهِ كُلِّهِ- هِيَ مِفْتَاحُ بَابِ كُلِّ خَيْرٍ يُرْتَجَى وَ النَّجَاةُ مِنْ كُلِّ شَرٍّ يُتَّقَى وَ هِيَ شَرَابُ الْحَيَاةِ الَّتِي مَنْ شَرِبَ مِنْهُ لَمْ يَمُتْ أَبَداً وَ الشِّفَاءُ لِلسَّقَمِ الَّذِي مَنِ اسْتَشْفَى بِهِ لَمْ يَسْقُمْ أَبَداً وَ الطَّرِيقُ الْمُسْتَقِيمُ الَّذِي مَنْ سَلَكَهُ لَمْ يَضِلَّ أَبَداً هِيَ حَبْلُ اللَّهِ الْمَتِينُ الَّذِي لَا يُخْلِقُهُ طُولُ التَّكْرَارِ
The wisdom is nobler, and loftier, and mightier than what we can describe it, all of it. It is a key to the door of all good hoped for; and the salvation from every evil being feared; and it is the drink of life, one who drinks it will not die, ever; and the healing for the sicknesses which one who seeks to be healed by it will not fall sick, ever; and the straight path which one who travels it, will not stray ever.
مَنْ تَمَسَّكَ بِهِ انْجَلَى عَنْهُ الْعَمَى وَ مَنِ اعْتَصَمَ بِهِ فَازَ وَ اهْتَدَى وَ أَخَذَ بِالْعُرْوَةِ الْوُثْقَى
It is the strong rope of Allah-azwj which the lengthy repetition does not wear it down. One who adheres with it, the blindness will be cleared from him, and the one who holds on to it will succeed and be guided, and will be holding the firmest handle.
قَالَ فَمَا بَالُ هَذِهِ الْحِكْمَةِ الَّتِي وَصَفْتَ بِمَا وَصَفْتَ مِنَ الْفَضْلِ وَ الشَّرَفِ- وَ الِارْتِفَاعِ وَ الْقُوَّةِ وَ الْمَنْفَعَةِ وَ الْكَمَالِ وَ الْبُرْهَانِ لَا يَنْتَفِعُ بِهَا النَّاسُ كُلُّهُمْ جَمِيعاً
He said, ‘What is the matter this wisdom which you have described with what you described from the merit and the nobility, and the loftiness, and the strength, and the benefits, and the perfection, and the proof, the people, all of them together are not benefitting with it?’
قَالَ الْحَكِيمُ إِنَّمَا مَثَلُ الْحِكْمَةِ كَمَثَلِ الشَّمْسِ الطَّالِعَةِ عَلَى جَمِيعِ النَّاسِ الْأَبْيَضِ وَ الْأَسْوَدِ مِنْهُمْ وَ الصَّغِيرِ وَ الْكَبِيرِ فَمَنْ أَرَادَ الِانْتِفَاعَ بِهَا لَمْ تَمْنَعْهُ وَ لَمْ يَحُلْ بَيْنَهُ وَ بَيْنَهَا مِنْ أَقْرَبِهِمْ وَ أَبْعَدِهِمْ
The physician said, ‘But rather an example of the wisdom is like an example of the sun emerging upon entirety of the people, the white and the black from them, and the young and the old. The one who wants to benefit with it, it will not prevent him and will not form a barrier between him and it, from their near ones and their far ones.
وَ مَنْ لَمْ يُرِدِ الِانْتِفَاعَ بِهَا فَلَا حُجَّةَ لَهُ عَلَيْهَا وَ لَا تَمْنَعُ الشَّمْسُ عَلَى النَّاسِ جَمِيعاً وَ لَا يَحُولُ بَيْنَ النَّاسِ وَ بَيْنَ الِانْتِفَاعِ بِهَا
And one who does not want to benefit with it, there is no argument for him against it, nor is the sun forbidden unto entirety of the people, nor is there any barrier between the people and benefitting with it.
وَ كَذَلِكَ الْحِكْمَةُ وَ حَالُهَا بَيْنَ النَّاسِ إِلَى يَوْمِ الْقِيَامَةِ وَ الْحِكْمَةُ قَدْ عَمَّتِ النَّاسَ جَمِيعاً إِلَّا أَنَّ النَّاسَ يَتَفَاضَلُونَ فِي ذَلِكَ وَ الشَّمْسَ ظَاهِرَةٌ إِذْ طَلَعَتْ عَلَى الْأَبْصَارِ النَّاظِرَةِ
And like that is the wisdom and its situation between the people up to the Day of Qiyamah, and the wisdom has generalised the people in their entirety except if the people were to be merited upon each other regarding that, and the sun is apparent when it emerges to the beholding sights.
فَرَّقَتْ بَيْنَ النَّاسِ عَلَى ثَلَاثَةِ مَنَازِلَ فَمِنْهُمُ الصَّحِيحُ الْبَصَرِ الَّذِي يَنْفَعُهُ الضَّوْءُ وَ يَقْوَى عَلَى النَّظَرِ وَ مِنْهُمُ الْأَعْمَى الْقَرِيبُ مِنَ الضَّوْءِ الَّذِي لَوْ طَلَعَتْ عَلَيْهِ شَمْسٌ أَوْ شُمُوسٌ لَمْ تُغْنِ عَنْهُ شَيْئاً وَ مِنْهُمُ الْمَرِيضُ الْبَصَرِ الَّذِي لَا يُعَدُّ فِي الْعُمْيَانِ وَ لَا فِي أَصْحَابِ الْبَصَرِ
It differentiates between the people based upon three stages. From them is one with the healthy sight whom the illumination benefits it, and he is strong upon the looking; and from them is the blind, the one near from the illumination which, if the sun or the sunlight were to emerge to him, he will not avail anything from it; and from them is the one of sick sight, one who can neither be counted among the blind nor among the owners of sight.
كَذَلِكَ الْحِكْمَةُ هِيَ شَمْسُ الْقُلُوبِ إِذَا طَلَعَتْ تَفَرَّقَ عَلَى ثَلَاثِ مَنَازِلَ مَنْزِلٍ لِأَهْلِ الْبَصَرِ الَّذِينَ يَعْقِلُونَ الْحِكْمَةَ فَيَكُونُونَ مِنْ أَهْلِهَا وَ يَعْمَلُونَ بِهَا وَ مَنْزِلٍ لِأَهْلِ الْعَمَى الَّذِينَ تَنْبُو الْحِكْمَةُ عَنْ قُلُوبِهِمْ لِإِنْكَارِهِمُ الْحِكْمَةَ وَ تَرْكِهِمْ قَبُولَهَا كَمَا يَنْبُو ضَوْءُ الشَّمْسِ عَنِ الْعُمْيَانِ
Like that is the wisdom. It is a sun of the hearts. When it emerges, it differentiates based upon three stages of the people of insight. Those who are understanding the wisdom and are working with it, and a stage of the blind people, those who are deeming the wisdom as inappropriate from their hearts due to their denying the wisdom, and their neglecting accepting it, just as illumination of the sun is inappropriate for the blind ones.
وَ مَنْزِلٍ لِأَهْلِ مَرَضِ الْقُلُوبِ الَّذِينَ يَقْصُرُ عِلْمُهُمْ وَ يَضْعُفُ عَمَلُهُمْ وَ يَسْتَوِي فِيهِمُ السَّيِّئُ وَ الْحَسَنُ وَ الْحَقُّ وَ الْبَاطِلُ وَ إِنَّ أَكْثَرَ مَنْ تَطْلُعُ عَلَيْهِ الشَّمْسُ وَ هِيَ الْحِكْمَةُ مِمَّنْ يَعْمَى عَنْهَا
And a stage of the people of sick hearts, those their knowledge is deficient, and their actions are weak, and it is same among them, the evil deed and the good deed, and the truth and the falsehood; and that most of the ones the sun emerges upon, and it is the wisdom, are from the ones blind from it’.
قَالَ ابْنُ الْمَلِكِ فَهَلْ يَسَعُ الرَّجُلَ الْحِكْمَةُ فَلَا يُجِيبُ إِلَيْهَا حَتَّى يَلْبَثَ زَمَاناً نَاكِباً عَنْهَا ثُمَّ يُجِيبُ وَ يُرَاجِعُهَا
The son of the king said, ‘Can the man have enough wisdom, but he does not respond to it until some times passes, he being turned away from it, then he responds and refers to it?’
قَالَ بِلَوْهَرُ نَعَمْ هَذَا أَكْثَرُ حَالاتِ النَّاسِ فِي الْحِكْمَةِ
Bilowher said, ‘Yes! This is most of the states of the people regarding the wisdom’.
قَالَ ابْنُ الْمَلِكِ تَرَى وَالِدِي سَمِعَ شَيْئاً مِنْ هَذَا الْكَلَامِ قَطُّ
The son of the king said, ‘Do you view that my father might has hear something from this talk at all?’
قَالَ بِلَوْهَرُ لَا أَرَاهُ سَمِعَ سَمَاعاً صَحِيحاً رَسَخَ فِي قَلْبِهِ وَ لَا كَلَّمَهُ فِيهِ نَاصِحٌ شَفِيقٌ
Bilowher said, ‘I don’t view him having heard with a healthy hearing firmly rooting in his heart, nor has any compassionate adviser having spoken to him’.
قَالَ ابْنُ الْمَلِكِ وَ كَيْفَ تَرَكَ ذَلِكَ الْحُكَمَاءُ مِنْهُ طُولَ دَهْرِهِمْ
The son of the king said, ‘And how come those wise ones neglected from him for the length of his lifetime?’
قَالَ بِلَوْهَرُ تَرَكُوهُ لِعِلْمِهِمْ بِمَوَاضِعِ كَلَامِهِمْ فَرُبَّمَا تَرَكُوا ذَلِكَ مِمَّنْ هُوَ أَحْسَنُ إِنْصَافاً وَ أَلْيَنُ عَرِيكَةً وَ أَحْسَنُ اسْتِمَاعاً مِنْ أَبِيكَ حَتَّى إِنَّ الرَّجُلَ ليعاش [لَيُعَايِشُ] الرَّجُلَ طُولَ عُمُرِهِ بَيْنَهُمَا الِاسْتِينَاسُ وَ الْمَوَدَّةُ وَ الْمُفَاوَضَةُ وَ لَا يُفَرِّقُ بَيْنَهُمَا شَيْءٌ إِلَّا الدِّينُ وَ الْحِكْمَةُ- وَ هُوَ مُتَفَجِّعٌ عَلَيْهِ مُتَوَجِّعٌ لَهُ ثُمَّ لَا يُفْضِي إِلَيْهِ أَسْرَارَ الْحِكْمَةِ إِذْ لَمْ يَرَهُ لَهَا مَوْضِعاً
Bilowher said, ‘They neglected him due to their knowledge with him placing their speech (inappropriately). Perhaps they neglected that (advising) for the one who was of better fairness, and gentle nature, and better listener than your father is, until the man would live the length of his life having between them the comforting, and the affection, and the discussion, and there will be nothing separating them except the religion and the wisdom, and he would be mournful upon him, taking pains for him. Then he would not divulge the secrets of wisdom when he does not see a (proper) place for it.
وَ قَدْ بَلَغَنَا أَنَّ مَلِكاً مِنَ الْمُلُوكِ كَانَ عَاقِلًا قَرِيباً مِنَ النَّاسِ مُصْلِحاً لِأُمُورِهِمْ حَسَنَ النَّظَرِ وَ الْإِنْصَافِ لَهُمْ وَ كَانَ لَهُ وَزِيرُ صِدْقٍ صَالِحٌ يُعِينُهُ عَلَى الْإِصْلَاحِ وَ يَكْفِيهِ مَئُونَتَهُ وَ يُشَاوِرُهُ فِي أُمُورِهِ
And it has reached us that a king from the king was intellectual, close to the people, a corrector of their affairs, having good views and the fairness for them, and there was a minister for him, truthful, righteous, assisting him upon the correctness, and sufficing him of his provision, and consulting to him regarding his affairs.
وَ كَانَ الْوَزِيرُ أَدِيباً عَاقِلًا لَهُ دِينٌ وَ وَرَعٌ وَ نَزَاهَةٌ عَلَى الدُّنْيَا وَ كَانَ قَدْ لَقِيَ أَهْلَ الدِّينِ وَ سَمِعَ كَلَامَهُمْ وَ عَرَفَ فَضْلَهُمْ فَأَجَابَهُمْ وَ انْقَطَعَ إِلَيْهِمْ بِإِخَائِهِ وَ وُدِّهِ
And the minister was with etiquettes, intellectual, having religion for him, and devoutness, and disinterested regarding the world, and he had met the people of religion, and heard their speeches, and recognised their merits. So, he responded to them and cut off (from others) to them along with his brother and his loved ones.
وَ كَانَتْ لَهُ مِنَ الْمَلِكِ مَنْزِلَةٌ حَسَنَةٌ وَ خَاصَّةٌ وَ كَانَ الْمَلِكُ لَا يَكْتُمُهُ شَيْئاً مِنْ أَمْرِهِ وَ كَانَ الْوَزِيرُ لَهُ أَيْضاً بِتِلْكَ الْمَنْزِلَةِ إِلَّا أَنَّهُ لَمْ يَكُنْ لِيُطْلِعَهُ عَلَى أَمْرِ الدِّينِ وَ لَا يُفَاوِضُهُ أَسْرَارَ الْحِكْمَةِ فَعَاشَا بِذَلِكَ زَمَاناً طَوِيلًا-
And there was a good special status for him from the king, and the king would not conceal anything from him of his affairs, and the minister also had that status for him except he had not notified him upon matters of the people nor had divulged to him the secrets of wisdom. They both lived like that for a long time.
وَ كَانَ الْوَزِيرُ كُلَّمَا دَخَلَ عَلَى الْمَلِكِ سَجَدَ الْأَصْنَامَ وَ عَظَّمَهَا وَ أَخَذَ شَيْئاً فِي طَرِيقِ الْجَهَالَةِ وَ الضَّلَالَةِ تَقِيَّةً لَهُ فَأَشْفَقَ الْوَزِيرُ عَلَى الْمَلِكِ مِنْ ذَلِكَ وَ اهْتَمَّ بِهِ وَ اسْتَشَارَ فِي ذَلِكَ أَصْحَابَهُ وَ إِخْوَانَهُ
And it was so that every time the minister used to enter to see the king, he would prostrate to the idols and revere these, and he had taken something in the methods of the ignoramuses and the strayers in Taqiyya (dissimulation) to him. The minister feared the king of that and was worried with it, and he consulted his companions and his brethren regarding that.
فَقَالُوا لَهُ انْظُرْ لِنَفْسِكَ وَ أَصْحَابِكَ فَإِنْ رَأَيْتَهُ مَوْضِعاً لِلْكَلَامِ فَكَلِّمْهُ وَ فَاوِضْهُ وَ إِلَّا فَإِنَّكَ إِنَّمَا تُعِينُهُ عَلَى نَفْسِكَ وَ تُهَيِّجُهُ عَلَى أَهْلِ دِينِكَ فَإِنَّ السُّلْطَانَ لَا يَغْتَرُّ بِهِ وَ لَا تُؤْمَنُ سَطْوَتُهُ-
They said to him, ‘Look out for yourself and your companion. If you were to see a place for the speaking, then speak to him and preach him, or else, you will rather be assisting him against yourself and agitating him against people of your religion, for the ruler is such, he will neither be deceived by it nor is their safety of his anger’.
فَلَمْ يَزَلِ الْوَزِيرُ عَلَى اهْتِمَامِهِ بِهِ مُصَافِياً لَهُ رَفِيقاً بِهِ رَجَاءَ أَنْ يَجِدَ فُرْصَةً فَيَنْصَحَهُ أَوْ يَجِدَ لِلْكَلَامِ مَوْضِعاً فَيُفَاوِضَهُ وَ كَانَ الْمَلِكُ مَعَ ضَلَالَتِهِ مُتَوَاضِعاً سَهْلًا قَرِيباً حَسَنَ السِّيرَةِ فِي رَعِيَّتِهِ حَرِيصاً عَلَى إِصْلَاحِهِمْ مُتَفَقِّداً لِأُمُورِهِمْ
The minister did not cease to be upon being worried with it, clear to him, friendly with him, hoping that he would find an opportunity to advise him or find a place for the talking so he can discuss with him, while the king, along with his straying, was humble, easy-going, near, of good conduct among his citizens, eager upon correcting them, checking up on their affairs.
فَاصْطَحَبَ الْوَزِيرُ الْمَلِكَ عَلَى هَذَا بُرْهَةً مِنْ زَمَانِهِ ثُمَّ إِنَّ الْمَلِكَ قَالَ لِلْوَزِيرِ ذَاتَ لَيْلَةٍ مِنَ اللَّيَالِي بَعْدَ مَا هَدَأَتِ الْعُيُونُ هَلْ لَكَ أَنْ تَرْكَبَ فَنَسِيرَ فِي الْمَدِينَةِ فَنَنْظُرَ إِلَى حَالِ النَّاسِ وَ آثَارِ الْأَمْطَارِ الَّتِي أَصَابَتْهُمْ فِي هَذِهِ الْأَيَّامِ
The minister accompanied the king based upon this every moment from his time. Then the king said to the minister one night from the nights, after the eyes had closed for sleet, ‘Is it okay for you to ride, so we can travel in the city and look at the state of the people and impact of the rains which have hit them during these days?’
فَقَالَ الْوَزِيرُ نَعَمْ فَرَكِبَا جَمِيعاً يَجُولَانِ فِي نَوَاحِي الْمَدِينَةِ فَمَرَّا فِي بَعْضِ الطَّرِيقِ عَلَى مَزْبَلَةٍ تُشْبِهُ الْجَبَلَ فَنَظَرَ الْمَلِكُ إِلَى ضَوْءِ النَّارِ تَبْدُو فِي نَاحِيَةِ الْمَزْبَلَةِ فَقَالَ لِلْوَزِيرِ إِنَّ لِهَذِهِ النَّارِ لَقِصَّةً فَانْزِلْ بِنَا نَمْشِي حَتَّى نَدْنُوَ مِنْهَا فَنَعْلَمَ خَبَرَهَا
The minister said, ‘Yes’. They both rode together wandering in areas of the city. In one of the streets, they passed by a rubbish dump resembling the mountains. The king looked at illumination of the fire appearing in an area of the rubbish dump. He said to the minister. There is a story for this fire. Descend with us and walk until we are close to it so we can know its news’.
فَفَعَلَا ذَلِكَ فَلَمَّا انْتَهَيَا إِلَى مَخْرَجِ الضَّوْءِ وَجَدَا نَقْباً شَبِيهاً بِالْغَارِ وَ فِيهِ مِسْكِينٌ مِنَ الْمَسَاكِينِ ثُمَّ نَظَرَا فِي الْغَارِ مِنْ حَيْثُ لَا يَرَاهُمَا الرَّجُلُ فَإِذَا الرَّجُلُ مُشَوَّهُ الْخَلْقِ عَلَيْهِ ثِيَابٌ خُلْقَانٌ مِنْ خُلْقَانِ الْمَزْبَلَةِ مُتَّكِئٌ عَلَى مُتَّكَإٍ قَدْ هَيَّأَهُ مِنَ الزِّبْلِ وَ بَيْنَ يَدَيْهِ إِبْرِيقٌ فَخَّارٌ فِيهِ شَرَابٌ وَ فِي يَدِهِ طُنْبُورٌ يَضْرِبُ بِيَدِهِ وَ امْرَأَتُهُ فِي مِثْلِ خَلَقِهِ وَ لِبَاسِهِ قَائِمَةً بَيْنَ يَدَيْهِ تَسْقِيهِ
They did that. When they ended to the outlet of the illumination, they found a burrow resembling with the cave, and in it was a poor one from the poor ones. Then they looked into the cave from whereby the man could not see them. There, the man was of ugly appearance, upon him were clothes, two rags from rags of the rubbish dump. He was leaning upon a pillow he had prepared from the rubbish, and in front of him was a clay pitcher wherein was a drink, and in his hand was tambourine he was striking with his hand, and his wife was in similar to his appearance and his clothing, standing in front of him, drinking it.
إِذَا اسْتَسْقَى مِنْهَا وَ تَرْقُصُ لَهُ إِذَا ضَرَبَ وَ تُحَيِّيهِ بِتَحِيَّةِ الْمُلُوكِ كُلَّمَا شَرِبَ وَ هُوَ يُسَمِّيهَا سَيِّدَةَ النِّسَاءِ وَ هُمَا يَصِفَانِ أَنْفُسَهُمَا بِالْحُسْنِ وَ الْجَمَالِ وَ بَيْنَهُمَا مِنَ السُّرُورِ وَ الضَّحِكِ وَ الطَّرَبِ مَا لَا يُوصَفُ-
When she had drunk from it and danced for him, when she struck (her hand) and saluted him with salutation for the kings, every time he drank, and he was naming her as ‘chieftess of the women’, and they were both describing themselves with the excellence and the beauty, and between from was from the cheerfulness, and the laughter, and the music which cannot be described.
فَقَامَ الْمَلِكُ عَلَى رِجْلَيْهِ مَلِيّاً وَ الْوَزِيرُ يَنْظُرُ كَذَلِكَ وَ يَتَعَجَّبَانِ مِنْ لَذَّتِهِمَا وَ إِعْجَابِهِمَا بِمَا هُمَا فِيهِ ثُمَّ انْصَرَفَ الْمَلِكُ وَ الْوَزِيرُ
The king stood upon his legs for a while, and the minister was looking, like that, and they were both astonished from their pleasures and their fascinations with what they were in. Then the king and the minister left.
فَقَالَ الْمَلِكُ مَا أَعْلَمَنِي وَ إِيَّاكَ أَصَابَنَا الدَّهْرُ مِنَ اللَّذَّةِ وَ السُّرُورِ وَ الْفَرَحِ مِثْلَ مَا أَصَابَ هَذَيْنِ اللَّيْلَةَ مَعَ أَنِّي أَظُنُّهُمَا يَصْنَعَانِ كُلَّ لَيْلَةٍ مِثْلَ هَذَا
The king said, ‘I and you did not know. For whole life we attained from the pleasures, and the cheerfulness, and the joy similar to what these two have attained tonight, along with that I think that these two are doing every night similar to this!’
فَاغْتَنَمَ الْوَزِيرُ ذَلِكَ مِنْهُ وَ وَجَدَ فُرْصَةً فَقَالَ لَهُ أَخَافُ أَيُّهَا الْمَلِكُ أَنْ يَكُونَ دُنْيَانَا هَذِهِ مِنَ الْغُرُورِ وَ يَكُونَ مُلْكُكَ وَ مَا نَحْنُ فِيهِ مِنَ الْبَهْجَةِ وَ السُّرُورِ فِي أَعْيُنِ مَنْ يَعْرِفُ الْمَلَكُوتَ الدَّائِمَ مِثْلَ هَذِهِ الْمَزْبَلَةِ وَ مِثْلَ هَذَيْنِ الشَّخْصَيْنِ اللَّذَيْنِ رَأَيْنَاهُمَا
The minister took advantage of that from him and found an opportunity. He said to him, ‘O you king! I fear that our world and your kingdom, and what we are in from the glory and the happiness might become this out of deception, in the eyes of the one who recognises the permanent kingdom as being similar to this rubbish dump, and like these two persons, those whom we saw.
وَ تَكُونَ مَسَاكِنُنَا وَ مَا شَيَّدْنَا مِنْهَا عِنْدَ مَنْ يَرْجُو مَسَاكِنَ السَّعَادَةِ وَ ثَوَابَ الْآخِرَةِ مِثْلَ هَذَا الْغَارِ فِي أَعْيُنِنَا
And our dwellings and what we have built from it would become, in the view of the one who hopes for the dwellings of happiness and Rewards of the Hereafter, similar to this cave in our eyes.
وَ تَكُونَ أَجْسَادُنَا عِنْدَ مَنْ يَعْرِفُ الطَّهَارَةَ وَ النَّضَارَةَ وَ الْحُسْنَ وَ الصِّحَّةَ مِثْلَ جَسَدِ هَذِهِ الْمُشَوَّهِ الْخَلْقِ فِي أَعْيُنِنَا وَ يَكُونَ تَعَجُّبُهُمْ عَنْ إِعْجَابِنَا بِمَا نَحْنُ فِيهِ كَتَعَجُّبِنَا مِنْ إِعْجَابِ هَذَيْنِ الشَّخْصَيْنِ بِمَا هُمَا فِيهِ
And our bodies, in the eyes of the one who recognises the cleanliness and the freshness, and the beauty, and the health, would become like the body of these ugly appearance in our eyes, and their fascinations would be, from our fascination, be like our fascination from fascination of these two persons with what they are in’.
قَالَ الْمَلِكُ وَ هَلْ تَعْرِفُ لِهَذِهِ الصِّفَةِ أَهْلًا
The king said, ‘And do you know any people being of these attributes?’
قَالَ الْوَزِيرُ نَعَمْ
The minister said, ‘Yes’.
قَالَ الْمَلِكُ مَنْ هُمْ
The king said, ‘Who are they?’
قَالَ الْوَزِيرُ أَهْلُ الدِّينِ الَّذِينَ عَرَفُوا مُلْكَ الْآخِرَةِ وَ نَعِيمَهَا فَطَلَبُوهُ
The minister said, ‘The people of religion are those who recognise kingdom of the Hereafter and its bounties, so they seek it’.
قَالَ الْمَلِكُ وَ مَا مُلْكُ الْآخِرَةِ
The king said, ‘And what is kingdom of the Hereafter?’
قَالَ الْوَزِيرُ هُوَ النَّعِيمُ الَّذِي لَا بُؤْسَ بَعْدَهُ وَ الْغِنَى الَّذِي لَا فَقْرَ بَعْدَهُ وَ الْفَرَحُ الَّذِي لَا تَرَحَ بَعْدَهُ وَ الصِّحَّةُ الَّتِي لَا سُقْمَ بَعْدَهَا وَ الرِّضَى الَّذِي لَا سَخَطَ بَعْدَهُ وَ الْأَمْنُ الَّذِي لَا خَوْفَ بَعْدَهُ وَ الْحَيَاةُ الَّتِي لَا مَوْتَ بَعْدَهَا وَ الْمُلْكَ الَّذِي لَا زَوَالَ لَهُ الَّتِي هِيَ دَارُ الْبَقَاءِ وَ دَارُ الْحَيَوَانِ الَّتِي لَا انْقِطَاعَ لَهَا وَ لَا تَغَيُّرَ فِيهَا
The minister said, ‘It is the bliss which there is no misery after it, and the richness which there is no poverty after it, and the happiness which there is no sadness after it, and the health which there is no sickness after it, and the satisfaction which there is no annoyance after it, and the security which there is no fear after it, and the life which there is no death after it, and the kingdom which there is no decline for it, which it is the lasting house, and the house of life which there is no termination for it nor any changing in it.
رَفَعَ اللَّهُ عَزَّ وَ جَلَّ عَنْ سَاكِنِيهَا فِيهَا السُّقْمَ وَ الْهَرَمَ وَ الشَّقَاءَ وَ النَّصَبَ وَ الْمَرَضَ وَ الْجُوعَ وَ الظَّمَأَ وَ الْمَوْتَ فَهَذِهِ صِفَةُ مُلْكِ الْآخِرَةِ وَ خَبَرُهَا أَيُّهَا الْمَلِكُ
Allah-azwj Mighty and Majestic has Raised from ones dwelling in it, the sickness, and the old age, and the misery, and the toil, and the illness, and the hunger, and the thirst, and the death. So, this is the description of kingdom of the Hereafter and its news, O you king!’
قَالَ الْمَلِكُ وَ هَلْ تُدْرِكُونَ إِلَى هَذِهِ الدَّارِ مَطْلَباً وَ إِلَى دُخُولِهَا سَبِيلًا
The king said, ‘And have you realised a seeking to this house and a way to enter it?’
قَالَ الْوَزِيرُ نَعَمْ هِيَ مُهَيَّأَةٌ لِمَنْ طَلَبَهَا مِنْ وَجْهِ مَطْلَبِهَا وَ مَنْ أَتَاهَا مِنْ بَابِهَا ظَفِرَ بِهَا
The minister said, ‘Yes, it is prepared for the one seeking it from the aspects of seeking it, and the one who comes to it from its door, will succeed with it’.
قَالَ الْمَلِكُ مَا مَنَعَكَ أَنْ تُخْبِرَنِي بِهَذَا قَبْلَ الْيَوْمِ
The king said, ‘What prevented you from informing me with this before today?’
قَالَ الْوَزِيرُ مَنَعَنِي مِنْ ذَلِكَ إِجْلَالُكَ وَ الْهَيْبَةُ لِسُلْطَانِكَ
The minister, ‘Your respect and the awe of your authority prevented me’.
قَالَ الْمَلِكُ لَئِنْ كَانَ هَذَا الْأَمْرُ الَّذِي وَصَفْتَ يَقِيناً فَلَا يَنْبَغِي لَنَا أَنْ نُضَيِّعَهُ وَ لَا نَتْرُكَ الْعَمَلَ بِهِ فِي إِصَابَتِهِ وَ لَكِنَّا نَجْتَهِدُ حَتَّى يَصِحَّ لَنَا خَبَرُهُ
The king said, ‘If this matter which you have described were to be a certainty, then it is no befitting for us that we waste it, nor neglect the working with it to attain it, but we should struggle until its news is proven correct for us’.
قَالَ الْوَزِيرُ أَ فَتَأْمُرُنِي أَيُّهَا الْمَلِكُ أَنْ أُوَاظِبَ عَلَيْكَ فِي ذِكْرِهِ وَ التَّكْرِيرِ لَهُ
The minister said, ‘O you king! Are you ordering me to be persistent upon you in mentioning it and the repetition of it?’
قَالَ الْمَلِكُ بَلْ آمُرُكَ أَنْ لَا تَقْطَعَ عَنِّي لَيْلًا وَ لَا نَهَاراً وَ لَا تُرِيحَنِي وَ لَا تُمْسِكَ عَنِّي ذِكْرَهُ فَإِنَّ هَذَا أَمْرٌ عَجِيبٌ لَا يُتَهَاوَنُ بِهِ وَ لَا يُغْفَلُ عَنْ مِثْلِهِ
The king said, ‘But, I am ordering you neither to cut (pass) a night nor any day and you don’t comfort me nor withhold its mention from me, for this is a strange matter, not to be taking lightly with, nor be heedless from the likes of it’.
وَ كَانَ سَبِيلُ ذَلِكَ الْمَلِكِ وَ الْوَزِيرِ إِلَى النَّجَاةِ
And that was a way of the king and the minister to the salvation’.
قَالَ ابْنُ الْمَلِكِ مَا أَنَا بِشَاغِلٍ نَفْسِي بِشَيْءٍ مِنْ هَذِهِ الْأُمُورِ عَنْ هَذَا السَّبِيلِ وَ لَقَدْ حَدَّثْتُ نَفْسِي بِالْهَرَبِ مَعَكَ فِي جَوْفِ اللَّيْلِ حَيْثُ بَدَا لَكَ أَنْ تَذْهَبَ
The son of the king said, ‘I am not going to pre-occupy myself with anything of these matters in this way, and I have discussed myself with the fleeing with you in the middle of the night wherever you want to go’.
قَالَ بِلَوْهَرُ وَ كَيْفَ تَسْتَطِيعُ الذَّهَابَ مَعِي وَ الصَّبْرَ عَلَى صُحْبَتِي وَ لَيْسَ لِي جُحْرٌ يَأْوِينِي وَ لَا دَابَّةٌ تَحْمِلُنِي وَ لَا أَمْلِكُ ذَهَباً وَ لَا فِضَّةً وَ لَا أَدَّخِرُ غِذَاءَ الْعِشَاءِ وَ لَا يَكُونُ عِنْدِي فَضْلُ ثَوْبٍ وَ لَا أَسْتَقِرُّ بِبَلْدَةٍ إِلَّا قَلِيلًا حَتَّى أَتَحَوَّلَ عَنْهَا وَ لَا أَتَزَوَّدُ مِنْ أَرْضٍ إِلَى أَرْضٍ أُخْرَى رَغِيفاً أَبَداً
Bilowher said, ‘And how can you be capable of going with me and be patient upon my companion, and there isn’t any room for me to shelter me, nor any animal to carry me, nor do I own any gold nor silver, nor have I hoarded food for the dinner, and there do not happen to be in my possession any surplus clothes, nor do I settle in a city except for a little while until I transfer away from it, nor do I provide bread from a land to a land, ever?’
قَالَ ابْنُ الْمَلِكِ إِنِّي أَرْجُو أَنْ يُقَوِّيَنِي الَّذِي قَوَّاكَ
The son of the king said, ‘I hope, He-azwj will Strengthen me, the One-azwj Who has Strengthened you’.
قَالَ بِلَوْهَرُ أَمَا إِنَّكَ إِنْ أَبَيْتَ إِلَّا صُحْبَتِي كُنْتَ خَلِيقاً أَنْ تَكُونَ كَالْفَتَى الَّذِي صَاهَرَ الْفَقِيرَ
Bilowher said, ‘But, since you are refusing except to accompany me, you would be worthy like the youth who allies with the poor’.
قَالَ يُوذَاسُفُ وَ كَيْفَ كَانَ ذَلِكَ
Yuzasuf said, ‘And how can that be’.
قَالَ بِلَوْهَرُ زَعَمُوا أَنَّ فَتًى كَانَ مِنْ أَوْلَادِ الْأَغْنِيَاءِ فَأَرَادَ أَبُوهُ أَنْ يُزَوِّجَهُ ابْنَةَ عَمٍّ لَهُ ذَاتَ جَمَالٍ وَ مَالٍ فَلَمْ يُوَافِقْ ذَلِكَ الْفَتَى وَ لَمْ يُطْلِعْ أَبَاهُ عَلَى كَرَاهَتِهِ حَتَّى خَرَجَ مِنْ عِنْدِهِ مُتَوَجِّهاً إِلَى أَرْضٍ أُخْرَى فَمَرَّ فِي طَرِيقِهِ عَلَى جَارِيَةٍ عَلَيْهَا ثِيَابٌ خُلْقَانٌ لَهَا قَائِمَةٍ عَلَى بَابِ بَيْتٍ مِنْ بُيُوتِ الْمَسَاكِينِ
Bilowher said, ‘They are claiming that there was a youth from children of the rich ones. His father wanted to get him married to a daughter of an uncle of his with beauty and wealth. But the youth did not agree to that and did not notify his father upon his dislike until he went out from his presence heading to another land. In his way he passed by a girl having rags upon her, standing at the door of a house from the doors of the poor people.
فَأَعْجَبَتْهُ الْجَارِيَةُ- فَقَالَ لَهَا مَنْ أَنْتِ أَيَّتُهَا الْجَارِيَةُ
The girl fascinated him. He said to her, ‘Who are you, O you girl?’
قَالَتِ ابْنَةُ شَيْخٍ كَبِيرٍ فِي هَذَا الْبَيْتِ
She said, ‘Daughter of an aged old man in this house’.
فَنَادَى الْفَتَى الشَّيْخَ فَخَرَجَ إِلَيْهِ فَقَالَ لَهُ هَلْ تُزَوِّجُنِي ابْنَتَكَ هَذِهِ-
The youth called out at the old man. He came out to him. He said to him, ‘Is it okay for you to marry this daughter of yours to me?’
قَالَ مَا أَنْتَ بِمُتَزَوِّجٍ لِبَنَاتِ الْفُقَرَاءِ وَ أَنْتَ فَتًى مِنَ الْأَغْنِيَاءِ
He said, ‘I am not going to marry daughters of the poor and you are a youth from the rich people’.
قَالَ أَعْجَبَتْنِي هَذِهِ الْجَارِيَةُ وَ لَقَدْ خَرَجْتُ هَارِباً مِنِ امْرَأَةٍ ذَاتِ حَسَبٍ وَ مَالٍ أَرَادُوا مِنِّي تَزْوِيجَهَا فَكَرِهْتُهَا فَزَوِّجْنِي ابْنَتَكَ فَإِنَّكَ وَاجِدٌ عِنْدِي خَيْراً إِنْ شَاءَ اللَّهُ
He said, ‘This girl has fascinated me, and I have come out fleeing from a woman with pedigree and wealth. They wanted me to marry her, but I disliked her, so get your daughter married to me, and you will find goodness with me, if Allah-azwj so Desires’.
قَالَ الشَّيْخُ كَيْفَ أُزَوِّجُكَ ابْنَتِي وَ نَحْنُ لَا تَطِيبُ أَنْفُسُنَا أَنْ تَنْقُلَهَا عَنَّا وَ لَا أَحْتَسِبُ مَعَ ذَلِكَ أَنَّ أَهْلَكَ يَرْضَوْنَ أَنْ تَنْقُلَهَا إِلَيْهِمْ
The old man said, ‘How can I get my daughter married to you and we don’t feel good to transfer her away from us, and along with that, I don’t reckon that your family will be agreeable of your transferring her to them?’
قَالَ الْفَتَى فَنَحْنُ مَعَكُمْ فِي مَنْزِلِكُمْ هَذَا-
The youth said, ‘We shall be with you in this house of yours’.
قَالَ الشَّيْخُ إِنْ صَدَقْتَ فِيمَا تَقُولُ فَاطْرَحْ عَنْكَ زِيَّكَ وَ حِلْيَتَكَ هَذِهِ
The old man said, ‘If you are being truthful regarding what you are saying, then drop off your uniform and these ornaments from you’.
قَالَ فَفَعَلَ الْفَتَى ذَلِكَ وَ أَخَذَ أَطْمَاراً رَثَّةً مِنْ أَطْمَارِهِمْ فَلَبِسَهَا وَ قَعَدَ مَعَهُمْ فَسَأَلَهُ الشَّيْخُ عَنْ شَأْنِهِ وَ عَرَضَ لَهُ بِالْحَدِيثِ حَتَّى فَتَّشَ عَقْلَهُ فَعَرَفَ أَنَّهُ صَحِيحُ الْعَقْلِ وَ أَنَّهُ لَمْ يَحْمِلْهُ عَلَى مَا صَنَعَ السَّفَهُ-
He (Bilowher) said, ‘The youth did that and took a shabby cloth from their shabby clothes and wore it, and sat down with them. The old man asked him about his occupation, and he presented the discussion to him until he had investigated his intellect. He recognises that he was of healthy intellect, and that he would not carry him upon what the foolish ones had done.
فَقَالَ لَهُ الشَّيْخُ أَمَّا إِذَا اخْتَرْتَنَا وَ رَضِيتَ بِنَا فَقُمْ مَعِي إِلَى هَذَا السَّرْبِ فَأَدْخَلَهُ فَإِذَا خَلْفَ مَنْزِلِهِ بُيُوتٌ وَ مَسَاكِنُ لَمْ يَرَ مِثْلَهُ قَطُّ سَعَةً وَ حُسْناً وَ لَهُ خَزَائِنُ مِنْ كُلِّ مَا يَحْتَاجُ إِلَيْهِ ثُمَّ دَفَعَ إِلَيْهِ مَفَاتِيحَهُ وَ قَالَ إِنَّ كُلَّ مَا هَاهُنَا لَكَ فَاصْنَعْ بِهِ مَا أَحْبَبْتَ فَنِعْمَ الْفَتَى أَنْتَ وَ أَصَابَ الْفَتَى مَا كَانَ يُرِيدُهُ
The old man said to him, ‘As for when we have tested you and you are satisfied with us, so stand with me to this tunnel and enter it’. There, behind his house were houses and dwelling, he had not seen vastness the like of it, and for him were treasures from all what one could be need to. Then he handed its keys to him and said, ‘All what is over here is for you, so do whatever you like with it, for you are a good youth’. So, the youth attained what he wanted’.
قَالَ يُوذَاسُفُ إِنِّي لَأَرْجُو أَنْ أَكُونَ أَنَا صَاحِبَ هَذَا الْمَثَلِ إِنَّ الشَّيْخَ فَتَّشَ عَقْلَ هَذَا الْغُلَامِ حَتَّى وَثِقَ بِهِ فَلَعَلَّكَ تَطَوَّلُ بِي عَلَى تَفْتِيشِ عَقْلِي فَأَعْلِمْنِي مَا عِنْدَكَ فِي ذَلِكَ-
Yuzasuf said, ‘I hope that I would be owner of this example. The old man tested the intellect of this boy until he trusted him. Upon you is to take charge of me upon investigating my intellect and let me know what is with you regarding that’.
قَالَ الْحَكِيمُ لَوْ كَانَ هَذَا الْأَمْرُ إِلَيَّ- لَاكْتَفَيْتُ مِنْكَ بِأَدْنَى الْمُشَافَهَةِ وَ لَكِنَّ فَوْقَ رَأْسِي سُنَّةً قَدْ سَنَّهَا أَئِمَّةُ الْهُدَى فِي بُلُوغِ الْغَايَةِ فِي التَّوْفِيقِ وَ عِلْمِ مَا فِي الصُّدُورِ فَإِنِّي أَخَافُ إِنْ خَالَفْتُ السُّنَّةَ أَنْ أَكُونَ قَدْ أَحْدَثْتُ بِدْعَةً
The physician said, ‘Had this matter been up to me, I would have sufficed from you with least of the verbal tests, but above my head is a sunnah which the imams of guidance have conducted in reaching the peak in inclination and knowledge of what is in the chests, so I fear that if I were to oppose the sunnah, I would have innovated an innovation.
وَ أَنَا مُنْصَرِفٌ عَنْكَ اللَّيْلَةَ وَ حَاضِرٌ بَابَكَ فِي كُلِّ لَيْلَةٍ فَفَكِّرْ فِي نَفْسِكَ بِهَذَا وَ اتَّعِظْ بِهِ وَ لْيَحْضُرْكَ فَهْمُكَ وَ تَثْبُتُ وَ لَا تُعَجِّلْ بِالتَّصْدِيقِ لِمَا يُورِدُهُ عَلَيْكَ هَمُّكَ حَتَّى تَعْلَمَهُ بَعْدَ التُّؤَدَةِ وَ الْأَنَاةِ
And I shall be going away from you tonight and will present at your door during every night, therefore contemplate within yourself with this, and be preached by it, and let your understanding be attentive, and be affirmed and do not be hasty with the ratifying of what your worries refer to you until you know it after the deliberation and the patience.
وَ عَلَيْكَ بِالاحْتِرَاسِ فِي ذَلِكَ أَنْ يَغْلِبَكَ الْهَوَى وَ الْمَيْلُ إِلَى الشُّبْهَةِ وَ الْعَمَى وَ اجْتَهِدْ فِي الْمَسَائِلِ الَّتِي تَظُنُّ أَنَّ فِيهَا شُبْهَةً ثُمَّ كَلِّمْنِي فِيهَا وَ أَعْلِمْنِي رَأْيَكَ فِي الْخُرُوجِ إِذَا أَرَدْتَ
And upon you is with the guarding regarding that from being overcome by the personal desires, and the inclination to the lustful desires, and the blindness, and strive in the issues which you think there is suspicion in it, then speak to me regarding it and let me know your view regarding the going out when you want’.
وَ افْتَرَقَا عَلَى هَذَا تِلْكَ اللَّيْلَةَ ثُمَّ عَادَ الْحَكِيمُ إِلَيْهِ فَسَلَّمَ عَلَيْهِ وَ دَعَا لَهُ ثُمَّ جَلَسَ فَكَانَ مِنْ دُعَائِهِ أَنْ قَالَ- أَسْأَلُ اللَّهَ الْأَوَّلَ الَّذِي لَمْ يَكُنْ قَبْلَهُ شَيْءٌ وَ الْآخِرَ الَّذِي لَا يَبْقَى مَعَهُ شَيْءٌ وَ الْبَاقِيَ الَّذِي لَا فَنَاءَ لَهُ وَ الْعَظِيمَ الَّذِي لَا مُنْتَهَى لَهُ وَ الْوَاحِدَ الْفَرْدَ الصَّمَدَ الَّذِي لَيْسَ مَعَهُ غَيْرُهُ وَ الْقَاهِرَ الَّذِي لَا شَرِيكَ لَهُ الْبَدِيعَ الَّذِي لَا خَالِقَ مَعَهُ- الْقَادِرَ الَّذِي لَيْسَ لَهُ ضِدٌّ الصَّمَدَ الَّذِي لَيْسَ لَهُ نِدٌّ الْمَلِكَ الَّذِي لَيْسَ مَعَهُ أَحَدٌ
And they separated upon this during the night. Then the physician returned to him. He greeted unto him and supplicated for him, then sat down. It was from his supplication that he said, ‘I ask Allah-azwj the First, Who nothing existed before Him-azwj, and the Last Who nothing will remain after Him-azwj, and the Remaining Who there is no perishing for Him-azwj, and the Magnificent Who there is not peak for Him, and the Alone, the Individual, the Solid Who there isn’t anyone else with Him-azwj, and the Subduer Who there is no associate for Him-azwj, the Initiator Who there is no creator with Him-azwj, the Able Who there isn’t any one to oppose Him-azwj, the Solid Who there isn’t any rival for Him-azwj, the King Who there isn’t anything with Him-azwj.
أَنْ يَجْعَلَكَ مَلِكاً عَدْلًا إِمَاماً فِي الْهُدَى قَائِداً إِلَى التَّقْوَى وَ مُبْصِراً مِنَ الْعَمَى وَ زَاهِداً فِي الدُّنْيَا وَ مُحِبّاً لِذَوِي النُّهَى وَ مُبْغِضاً لِأَهْلِ الرَّدَى حَتَّى يُفْضِيَ بِنَا وَ بِكَ إِلَى مَا وَعَدَ اللَّهُ أَوْلِيَاءَهُ عَلَى أَلْسِنَةِ أَنْبِيَائِهِ مِنْ جَنَّتِهِ وَ رِضْوَانِهِ
He-azwj Made you a just king, a leader regarding the guidance, a guide to the piety, and insightful from the blindness, and an ascetic in the world, and loving the ones with intellect, and hateful to the people of regress, until He-azwj Led us and you to what Allah-azwj has Promised His-azwj friends upon the tongues of His-azwj Prophets-as of His-azwj paradise and His‑azwj Satisfaction.
فَإِنَّ رَغْبَتَنَا إِلَى اللَّهِ فِي ذَلِكَ سَاطِعَةٌ وَ رَهْبَتَنَا مِنْهُ بَاطِنَةٌ وَ أَبْصَارَنَا إِلَيْهِ شَاخِصَةٌ وَ أَعْنَاقَنَا لَهُ خَاضِعَةٌ وَ أُمُورَنَا إِلَيْهِ صَائِرَةٌ
Our desire to Allah-azwj regarding that is bright, and our fearfulness from Him-azwj is hidden, and our sights are gazing at Him-azwj, and our necks are humbled to Him-azwj and our affairs are destined to Him-azwj!’
فَرَقَّ ابْنُ الْمَلِكِ لِذَلِكَ الدُّعَاءِ رِقَّةً شَدِيدَةً وَ ازْدَادَ فِي الْخَيْرِ رَغْبَةً وَ قَالَ مُتَعَجِّباً مِنْ قَوْلِهِ أَيُّهَا الْحَكِيمُ أَعْلِمْنِي كَمْ أَتَى لَكَ مِنَ الْعُمُرِ
The son of the king softened to that supplication with intense softness and increased being desirous regarding the good, and he said wondering from his words, ‘O you physician! Tell me, how may years have come upon you?’
فَقَالَ اثْنَتَا عَشْرَةَ سَنَةً
He said, ‘Twelve years’.
فَارْتَاعَ لِذَلِكَ ابْنُ الْمَلِكِ وَ قَالَ ابْنُ اثْنَتَيْ عَشْرَةَ سَنَةً طِفْلٌ وَ أَنْتَ مَعَ مَا أَرَى مِنَ التَّكَهُّلِ كَابْنِ سِتِّينَ سَنَةً
The son of the king was taken aback at that, and he said, ‘A boy of twelve years is a child, and you are with what I seek from the application of the Kohl (eye liner) as if you are sixty years old!’
قَالَ الْحَكِيمُ أَمَّا الْمَوْلِدُ فَقَدْ رَاهَقَ السِّتِّينَ سَنَةً وَ لَكِنَّكَ سَأَلْتَنِي عَنِ الْعُمُرِ وَ إِنَّمَا الْعُمُرُ الْحَيَاةُ وَ لَا حَيَاةَ إِلَّا فِي الدِّينِ وَ الْعَمَلِ بِهِ وَ التَّخَلِّي مِنَ الدُّنْيَا وَ لَمْ يَكُنْ ذَلِكَ لِي إِلَّا مِنِ اثْنَتَيْ عَشْرَةَ سَنَةً فَأَمَّا قَبْلَ ذَلِكَ فَإِنِّي كُنْتُ مَيِّتاً وَ لَسْتُ أَعْتَدُّ فِي عُمُرِي بِأَيَّامِ الْمَوْتِ
The physician said, ‘As for the birth, sixty years have passed, but you asked me about the age, and rather age is the life, and there is no life except in the religion and the working with it and vacating from the world, and that did not happen for me except twelve years ago. As for before that, I was dead, and I don’t count the days of death in my age’.
قَالَ ابْنُ الْمَلِكِ كَيْفَ تَجْعَلُ الْآكِلَ وَ الشَّارِبَ وَ الْمُتَقَلِّبَ مَيِّتاً
The son of the king said, ‘How can a dead one eat and drink, and move about?’
قَالَ الْحَكِيمُ لِأَنَّهُ شَارَكَ الْمَوْتَى فِي الْعَمَى وَ الصَّمِّ وَ الْبَكَمِ وَ ضَعْفِ الْحَيَاةِ وَ قِلَّةِ الْغِنَى فَلَمَّا شَارَكَهُمْ فِي الصِّفَةِ وَافَقَهُمْ فِي الِاسْمِ
The physician said, ‘Because participants in the death are the blindness, and the deafness, and the muteness, and the weak life, and lack of riches. When they participate with them in the description, they are harmonised in the name’.
قَالَ ابْنُ الْمَلِكِ لَئِنْ كُنْتَ لَا تَعُدُّ حَيَاتَكَ تِلْكَ حَيَاةً وَ لَا غِبْطَةً مَا يَنْبَغِي لَكَ أَنْ تَعُدَّ مَا تَتَوَقَّعُ مِنَ الْمَوْتِ مَوْتاً وَ لَا تَرَاهُ مَكْرُوهاً-
The son of the king said, ‘If you were not to count that life as (part of) your life nor joy, it is not befitting for you that you count what you are anticipating from the death as being death, and you are not seeing it as abhorrent’.
قَالَ الْحَكِيمُ تَغْرِيرِي فِي الدُّخُولِ عَلَيْكَ بِنَفْسِي يَا ابْنَ الْمَلِكِ مَعَ عِلْمِي لِسَطْوَةِ أَبِيكَ عَلَى أَهْلِ دِينِي يَدُلُّكَ عَلَى أَنِّي لَا أَرَى الْمَوْتَ مَوْتاً وَ لَا أَرَى هَذِهِ الْحَيَاةَ حَيَاةً وَ لَا مَا أَتَوَقَّعُ مِنَ الْمَوْتِ مَكْرُوهاً فَكَيْفَ يَرْغَبُ فِي الْحَيَاةِ مَنْ قَدْ تَرَكَ حَظَّهُ مِنْهَا أَوْ يَهْرُبُ مِنَ الْمَوْتِ مَنْ قَدْ أَمَاتَ نَفْسَهُ بِيَدِهِ
The physician said, ‘O son of the king! My temptation in entering to see you along with my knowledge of the assault of your father upon people of my religion is evidence for you upon that I do not see the death as being death, nor do I view this life as being life, nor what I anticipate from the death as being an abhorrence. How can he be desirous in the life, one who has neglected his share from it, or flee from the death one who has killed himself with his own hands?
أَ وَ لَا تَرَى يَا ابْنَ الْمَلِكِ أَنَّ صَاحِبَ الدِّينِ قَدْ رَفَضَ الدُّنْيَا مِنْ أَهْلِهِ وَ مَالِهِ وَ مَا لَا يَرْغَبُ فِيهَا إِلَّا لَهُ وَ احْتَمَلَ مِنْ نَصَبِ الْعِبَادَةِ مَا لَا يُرِيحُهُ مِنْهُ إِلَّا الْمَوْتُ فَمَا حَاجَةُ مَنْ لَا يَتَمَتَّعُ بِلَذَّةِ الْحَيَاةِ إِلَى الْحَيَاةِ أَوْ يَهْرُبُ مَنْ لَا رَاحَةَ لَهُ إِلَّا فِي الْمَوْتِ مِنَ الْمَوْتِ
O son of the king! And don’t you see that a companion of religion has rejected the world, from his family and his wealth, and what he is desirous in it except him, and he endures from the toil of worship what there is no rest for him from it except the death. So, what is a need for the one who does not enjoy pleasures of the life to live, or he would fear from the death, the one who there is no rest for him except in the death?’
قَالَ ابْنُ الْمَلِكِ صَدَقْتَ أَيُّهَا الْحَكِيمُ فَهَلْ يَسُرُّكَ أَنْ يَنْزِلَ بِكَ الْمَوْتُ مِنْ غَدٍ
The son of the king said, ‘You speak the truth, O you physician! Would it cheer if you the death were to befall with you in the morning?’
قَالَ الْحَكِيمُ بَلْ يَسُرُّنِي أَنْ يَنْزِلَ بِيَ اللَّيْلَةَ دُونَ غَدٍ فَإِنَّهُ مَنْ عَرَفَ السَّيِّئَ وَ الْحَسَنَ وَ عَرَفَ ثَوَابَهُمَا مِنَ اللَّهِ عَزَّ وَ جَلَّ تَرَكَ السَّيِّئَ مَخَافَةَ عِقَابِهِ وَ عَمِلَ الْحَسَنَ رَجَاءَ ثَوَابِهِ
The physician said, ‘But it would make me happy if it were to befall me tonight rather than in the morning. Surely, the one who recognises the evil deed and the good deed, and recognises their Rewards from Allah-azwj Mighty and Majestic will neglect the evil deed fearing its Punishment and work the good deed hoping for its Rewards.
وَ مَنْ كَانَ مُوقِناً بِاللَّهِ وَحْدَهُ مُصَدِّقاً بِوَعْدِهِ فَإِنَّهُ يُحِبُّ الْمَوْتَ لِمَا يَرْجُو بَعْدَ الْمَوْتِ مِنَ الرَّخَاءِ وَ يَزْهَدُ فِي الْحَيَاةِ لِمَا يَخَافُ عَلَى نَفْسِهِ مِنَ الشَّهَوَاتِ الدُّنْيَا وَ الْمَعْصِيَةِ لِلَّهِ فِيهَا فَهُوَ يُحِبُّ الْمَوْتَ مُبَادِرَةً مِنْ ذَلِكَ-
And the one who was certain with Allah-azwj Alone, ratifying His-azwj Promise, he would love the death due to what he is hoping for after the death of the prosperity, and he would be ascetic in the life due to what he fears upon himself of the lustful desires of the world and the disobedience to Allah-azwj. Thus, he would love the death being prompted from that’.
فَقَالَ ابْنُ الْمَلِكِ إِنَّ هَذَا لَخَلِيقٌ أَنْ يُبَادِرَ الْهَلَكَةَ لِمَا يَرْجُو فِي ذَلِكَ مِنَ النَّجَاةِ فَاضْرِبْ لِي مَثَلَ أُمَّتِنَا هَذِهِ وَ عُكُوفِهَا عَلَى أَصْنَامِهَا
The son of the king said, ‘This is the nature that one would rush to the destruction due to the salvation he hopes for from that. Strike an example for me regarding this community of our and their devotion to their idols’.
قَالَ الْحَكِيمُ إِنَّ رَجُلًا كَانَ لَهُ بُسْتَانٌ يَعْمُرُهُ وَ يُحْسِنُ الْقِيَامَ عَلَيْهِ إِذْ رَأَى فِي بُسْتَانِهِ ذَاتَ يَوْمٍ عُصْفُوراً وَاقِعاً عَلَى شَجَرَةٍ مِنْ شَجَرَةِ الْبُسْتَانِ يُصِيبُ مِنْ ثَمَرِهَا فَغَاضَهُ ذَلِكَ فَنَصَبَ فَخّاً فَصَادَهُ فَلَمَّا هَمَّ بِذَبْحِهِ أَنْطَقَهُ اللَّهُ عَزَّ وَ جَلَّ بِقُدْرَتِهِ
The physician said, ‘There was a man who had an orchard for him. He built is and was a good custodian upon it, when one day he was in his orchard a sparrow had landed upon a tree from trees of the orchard to attain from its fruits. That angered him, so he set up a trap. He caught it. When he thought of slaughtering it, Allah-azwj Mighty and Majestic Caused it to speak by His-azwj Power.
فَقَالَ لِصَاحِبِ الْبُسْتَانِ إِنَّكَ تَهْتَمُّ بِذَبْحِي وَ لَيْسَ فِيَّ مَا يُشْبِعُكَ مِنْ جُوعٍ وَ لَا يُقَوِّيكَ مِنْ ضَعْفٍ فَهَلْ لَكَ فِيَّ خَيْرٌ عَمَّا هَمَمْتَ بِهِ
It said to owner of the orchard, ‘You are considering slaughtering me and there isn’t in me what could satiate your hunger nor will it strengthen you from weakness. There is (something) in me which is better than what you are thinking of’.
قَالَ الرَّجُلُ مَا هُوَ
The man said, ‘What is it?’
قَالَ الْعُصْفُورُ تُخَلِّي سَبِيلِي وَ أُعَلِّمُكَ ثَلَاثَ كَلِمَاتٍ إِنْ أَنْتَ حَفِظْتَهُنَّ كُنَّ خَيْراً لَكَ مِنْ أَهْلٍ وَ مَالٍ هُوَ لَكَ
The sparrow said, ‘Free my way and I shall teach you three phrases. If you were to preserve these, it would be better for you than family, and wealth which is for you’.
قَالَ قَدْ فَعَلْتُ فَأَخْبِرْنِي بِهِنَّ
He said, ‘I have done so. Inform me with these’.
قَالَ الْعُصْفُورُ احْفَظْ عَنِّي مَا أَقُولُ لَكَ- لَا تَأْسَ عَلَى مَا فَاتَكَ وَ لَا تُصَدِّقَنَّ بِمَا لَا يَكُونُ وَ لَا تَطْلُبَنَّ مَا لَا تُطِيقُ
The sparrow said, ‘Memorise from me what I am saying to you – neither despair upon what you lose, nor ratify what has yet to happen, nor seek what you cannot endure’.
فَلَمَّا قَضَى الْكَلِمَاتِ خَلَّى سَبِيلَهُ فَطَارَ فَوَقَعَ عَلَى بَعْضِ الْأَشْجَارِ ثُمَّ قَالَ لِلرَّجُلِ لَوْ تَعْلَمُ مَا فَاتَكَ مِنِّي لَعَلِمْتَ أَنَّكَ قَدْ فَاتَكَ مِنِّي عَظِيمٌ جَسِيمٌ مِنَ الْأَمْرِ
When the phrases had terminated, he freed its way. It flew away and landed upon one of the trees, then said to the man, ‘If you only knew what you have lost from me, you would have known that you have lost from me a mighty, enormous matter’.
فَقَالَ الرَّجُلُ وَ مَا ذَاكَ
The man said, ‘And what is that?’
قَالَ الْعُصْفُورُ لَوْ كُنْتَ قَضَيْتَ عَلَى مَا هَمَمْتَ بِهِ مِنْ ذَبْحِي- لَاسْتَخْرَجْتَ مِنْ حَوْصَلَتِي دُرَّةً كَبَيْضَةِ الْإِوَزَّةِ فَكَانَ لَكَ فِي ذَلِكَ غِنَى الدَّهْرِ
The sparrow said, ‘If you had continued upon what you had considered with of slaughtering me, you would have extracted from my crow a jewel like an egg of the goose. There would have been for you in that riches of a lifetime’.
فَلَمَّا سَمِعَ الرَّجُلُ مِنْهُ ذَلِكَ أَسَرَّ فِي نَفْسِهِ نَدَماً عَلَى مَا فَاتَهُ وَ قَالَ دَعْ عَنْكَ مَا مَضَى وَ هَلُمَّ أَنْطَلِقْ بِكَ إِلَى مَنْزِلِي فَأُحَسِّنَ صُحْبَتَكَ وَ أُكْرِمَ مَثْوَاكَ
When the man heard that from it, he kept within himself remorse upon what he had lost, and said, ‘Leave from you what has passed, and come, I shall go with you to my house. I shall be of good accompaniment to you and your abode will be honourable’.
فَقَالَ لَهُ الْعُصْفُورُ أَيُّهَا الْجَاهِلُ مَا أَرَاكَ حَفِظْتَنِي إِذَا ظَفِرْتَ بِي وَ لَا انْتَفَعْتَ بِالْكَلِمَاتِ الَّتِي افْتَدَيْتُ بِهَا مِنْكَ نَفْسِي أَ لَمْ أَعْهَدْ إِلَيْكَ أَلَّا تَأْسَ عَلَى مَا فَاتَكَ وَ لَا تُصَدِّقَ مَا لَا يَكُونُ وَ لَا تَطْلُبَ مَا لَا يُدْرَكُ-
The sparrow said to him, ‘O you ignoramus! I don’t see you protecting me when you have won with me, nor will I benefit with your words which I had redeemed myself with from you. Did I not tell you not to despair upon what you lose, nor ratify what has not yet happened, and not seek what cannot be achieved by you?
أَمَّا أَنْتَ مُتَفَجِّعٌ عَلَى مَا فَاتَكَ وَ تَلْتَمِسُ مِنِّي رَجْعَتِي إِلَيْكَ وَ تَطْلُبُ مَا لَا تُدْرِكُ وَ تُصَدِّقُ أَنَّ فِي حَوْصَلَتِي دُرَّةً كَبَيْضَةِ الْإِوَزَّةِ وَ جَمِيعِي أَصْغَرُ مِنْ بَيْضِهَا وَ قَدْ كُنْتُ عَهِدْتُ إِلَيْكَ أَنْ لَا تُصَدِّقَ بِمَا لَا يَكُونُ
As for you, you are mournful upon what you have lost and are seeking from me my returning to you, and you are seeking what cannot realised, and you are ratifying that there is a jewel in my crow like an egg of the goose, and (although) the whole of me is smaller than its egg, and I had told you that you should not ratify what cannot happen’.
وَ إِنَّ أُمَّتَكُمْ صَنَعُوا أَصْنَامَهُمْ بِأَيْدِيهِمْ ثُمَّ زَعَمُوا أَنَّهَا هِيَ الَّتِي خَلَقَتْهُمْ وَ حَفِظُوهَا مِنْ أَنْ تُسْرَقَ مَخَافَةً عَلَيْهَا وَ زَعَمُوا أَنَّهَا هِيَ الَّتِي تَحْفَظُهُمْ وَ أَنْفَقُوا عَلَيْهَا مِنْ مَكَاسِبِهِمْ وَ أَمْوَالِهِمْ وَ زَعَمُوا أَنَّهَا هِيَ الَّتِي تَرْزُقُهُمْ
(Bilowher said), ‘And your community have made their idols with their own hands, then they claimed that these are the ones which had created them; and they are protecting these (idols) from being stolen, fearing upon these while they are claiming that these are which protect them; and they are spending upon these from their earning and their wealth while they are claiming that these are which sustain them.
فَطَلَبُوا مِنْ ذَلِكَ مَا لَا يُدْرَكُ وَ صَدَّقُوا بِمَا لَا يَكُونُ فَلَزِمَهُمْ مِنْهُ مَا لَزِمَ صَاحِبَ الْبُسْتَانِ-
They are seeking from that what cannot be realised, and they are ratifying what has not happened. Thus, it necessitates them from it what had necessitated owner of the orchard’.
قَالَ ابْنُ الْمَلِكِ صَدَقْتَ أَمَّا الْأَصْنَامُ فَإِنِّي لَمْ أَزَلْ عَارِفاً بِأَمْرِهَا زَاهِداً فِيهَا آيِساً مِنْ خَيْرِهَا فَأَخْبِرْنِي بِالَّذِي تَدْعُونِي إِلَيْهِ وَ الَّذِي ارْتَضَيْتَهُ لِنَفْسِكَ مَا هُوَ
The son of the king said, ‘You speak the truth. As for the idols, I have not ceased to recognise their matter, being abstemious regarding these, despairing from their goodness of which they are calling me to, and that which you have chosen to be satisfied for yourself, what is it?’
قَالَ بِلَوْهَرُ جِمَاعُ الدِّينِ أَمْرَانِ أَحَدُهُمَا مَعْرِفَةُ اللَّهِ عَزَّ وَ جَلَّ وَ الْآخَرُ الْعَمَلُ بِرِضْوَانِهِ
Bilowher said, ‘The religion is a combination of two matters – one of these is recognising Allah‑azwj Mighty and Majestic, and the other is working for His-azwj Satisfaction’.
قَالَ ابْنُ الْمَلِكِ وَ كَيْفَ مَعْرِفَةُ اللَّهِ عَزَّ وَ جَلَّ
The son of the king said, ‘And how is recognition of Allah-azwj Mighty and Majestic?’
قَالَ الْحَكِيمُ أَدْعُوكَ إِلَى أَنْ تَعْلَمَ أَنَّ اللَّهَ وَاحِدٌ لَيْسَ لَهُ شَرِيكٌ لَمْ يَزَلْ فَرْداً رَبّاً وَ مَا سِوَاهُ مَرْبُوبٌ وَ أَنَّهُ خَالِقٌ وَ مَا سِوَاهُ مَخْلُوقٌ وَ أَنَّهُ قَدِيمٌ وَ مَا سِوَاهُ مُحْدَثٌ وَ أَنَّهُ صَانِعٌ وَ مَا سِوَاهُ مَصْنُوعٌ وَ أَنَّهُ مُدَبِّرٌ وَ مَا سِوَاهُ مُدَبَّرٌ وَ أَنَّهُ بَاقٍ وَ مَا سِوَاهُ فَانٍ وَ أَنَّهُ عَزِيزٌ وَ مَا سِوَاهُ ذَلِيلٌ
They physician said, ‘I am calling you to learn that Allah-azwj is One, there isn’t any associate for Him-azwj. He-azwj did not cease to be individual Lord-azwj while whatever is besides Him-azwj are nourished, and He-azwj is a Creator while whatever besides him are created beings, and He‑azwj is Ancient while whatever besides Him-azwj are occurrences, and He is a Maker while whatever besides Him-azwj are made, and He-azwj is the Manager while whatever besides Him‑azwj are managed, and He-azwj is to remain while whatever besides Him-azwj are to perish, and He-azwj is Honourable while whatever besides Him-azwj is humble.
وَ أَنَّهُ لَا يَنَامُ وَ لَا يَغْفُلُ وَ لَا يَأْكُلُ وَ لَا يَشْرَبُ وَ لَا يَضْعُفُ وَ لَا يُغْلَبُ وَ لَا يَعْجِزُ وَ لَا يُعْجِزُهُ شَيْءٌ لَمْ تَمْتَنِعْ مِنْهُ السَّمَاوَاتُ وَ الْأَرْضُ وَ الْهَوَاءُ وَ الْبَرُّ وَ الْبَحْرُ وَ أَنَّهُ كَوَّنَ الْأَشْيَاءَ لَا مِنْ شَيْءٍ وَ أَنَّهُ لَمْ يَزَلْ وَ لَا يَزَالُ وَ لَا تُحْدِثُ فِيهِ الْحَوَادِثُ وَ لَا تُغَيِّرُهُ الْأَحْوَالُ وَ لَا تُبَدِّلُهُ الْأَزْمَانُ وَ لَا يَتَغَيَّرُ مِنْ حَالٍ إِلَى حَالٍ
And He-azwj neither sleeps, nor heedless, nor eats, nor drinks, nor weakens, nor overcome, nor unable, nor does anything frustrate Him-azwj. The skies, and the earth, and the air, and the land, and the sea cannot defend from Him-azwj, and He-azwj Brought the things into being nor from a thing, and He-azwj did not cease nor will He-azwj cease, nor do new occurrences occur in Him-azwj, nor do the situations change Him-azwj, nor can the times replace Him-azwj, nor does He-azwj change from a state to a state.
وَ لَا يَخْلُو مِنْهُ مَكَانٌ وَ لَا يَشْتَغِلُ بِهِ مَكَانٌ وَ لَا يَكُونُ مِنْ مَكَانٍ أَقْرَبَ مِنْهُ إِلَى مَكَانٍ وَ لَا يَغِيبُ عَنْهُ شَيْءٌ عَالِمٌ لَا يَخْفَى عَلَيْهِ شَيْءٌ قَدِيرٌ لَا يَفُوتُهُ شَيْءٌ وَ أَنْ تَعْرِفَهُ بِالرَّأْفَةِ وَ الرَّحْمَةِ وَ الْعَدْلِ وَ أَنَّ لَهُ ثَوَاباً أَعَدَّهُ لِمَنْ أَطَاعَهُ وَ عَذَاباً أَعَدَّهُ لِمَنْ عَصَاهُ وَ أَنْ تَعْمَلَ لِلَّهِ بِرِضَاهُ وَ تَجْتَنِبَ سَخَطَهُ
No place is vacant from Him-azwj, nor is any place occupied by Him-azwj, nor can He-azwj be closer from a place than to (another) place, nor is anything hidden from Him-azwj. He-azwj is a Knower, nothing is hidden from Him-azwj, Able, nothing can escape Him-azwj, and you can know Him-azwj as being with the Kindness, and the Mercy, and the Justice, and that there are Rewards He‑azwj has Prepared for the one obeying Him-azwj and Punishments He-azwj has Threatened to the one disobeying Him, and you should work for Allah-azwj with His-azwj Satisfaction and shun His-azwj Annoyance’.
قَالَ ابْنُ الْمَلِكِ فَمَا يَرْضَى الْوَاحِدُ الْخَالِقُ مِنَ الْأَعْمَالِ
The son of the king said, ‘So what deeds Satisfy the One, the Creator?’
قَالَ الْحَكِيمُ يَا ابْنَ الْمَلِكِ أَنْ تُطِيعَهُ وَ لَا تَعْصِيَهُ وَ أَنْ تَأْتِيَ إِلَى غَيْرِكَ مَا تُحِبُّ أَنْ يُؤْتَى إِلَيْكَ وَ تَكُفَّ عَنْ غَيْرِكَ مَا تُحِبُّ أَنْ يُكَفَّ عَنْكَ فِي مِثْلِهِ فَإِنَّ ذَلِكَ عَدْلٌ وَ فِي الْعَدْلِ رِضَاهُ وَ فِي اتِّبَاعِ آثَارِ أَنْبِيَاءِ اللَّهِ وَ رُسُلِهِ بِأَنْ لَا تَعْدُوَ سُنَّتَهُمْ
The physician said, ‘O son of the king! You should obey Him-azwj and not disobey Him-azwj, and you should give to others what you love to be given to you, and you should restrain from other what you would love to be restrained from you, regarding similar, for that is justice, and the in the justice is His-azwj Satisfaction, and in following the effects (Ahadeeth) of Prophets-as of Allah-azwj and His-azwj Messengers-as, by not leaving their-as Sunnah(s)’.
قَالَ ابْنُ الْمَلِكِ زِدْنِي أَيُّهَا الْحَكِيمُ تَزْهِيداً فِي الدُّنْيَا وَ أَخْبِرْنِي بِحَالِهَا
The son of the king said, ‘O you physician! Increase me in being ascetic in the world and inform me with its situation’.
قَالَ الْحَكِيمُ إِنِّي لَمَّا رَأَيْتُ الدُّنْيَا دَارَ تَصَرُّفٍ وَ زَوَالٍ وَ تَقَلُّبٍ مِنْ حَالٍ إِلَى حَالٍ وَ رَأَيْتُ أَهْلَهَا فِيهَا أَغْرَاضاً لِلْمَصَائِبِ وَ رَهَائِنَ لِلْمَتَالِفِ وَ رَأَيْتُ صِحَّةً بَعْدَهَا سُقْماً وَ شَبَاباً بَعْدَهُ هَرَماً وَ غِنًى بَعْدَهُ فَقْراً وَ فَرَحاً بَعْدَهُ حُزْناً وَ عِزّاً بَعْدَهُ ذُلًّا وَ رَخَاءً بَعْدَهُ شِدَّةً وَ أَمْناً بَعْدَهُ خَوْفاً وَ حَيَاةً بَعْدَهَا مماة [مَمَاتاً]
The physician said, ‘When I saw the world being a house of changes, and decline, and transformation from a state to a state, and I saw its people in it as being targets of the calamities and hostages to the destructions, and I saw health being with sickness after it, and youth being with old age after it, and riches being with poverty after it, and joy being with grief after it, and honour being with disgrace after it, and prosperity being with adversity after it, and security being with fear after it, and life being with death after it;
وَ رَأَيْتُ أَعْمَاراً قَصِيرَةً وَ حُتُوفاً رَاصِدَةً وَ سِهَاماً قَاصِدَةً وَ أَبْدَاناً ضَعِيفَةً مُسْتَسْلِمَةً غَيْرَ مُمْتَنِعَةٍ وَ لَا حَصِينَةٍ عَرَفْتُ أَنَّ الدُّنْيَا مُنْقَطِعَةٌ بَالِيَةٌ فَانِيَةٌ وَ عَرَفْتُ بِمَا ظَهَرَ لِي مِنْهَا مَا غَابَ عَنِّي مِنْهَا وَ عَرَفْتُ بِظَاهِرِهَا بَاطِنَهَا وَ غَامِضَهَا بِوَاضِحِهَا وَ سِرَّهَا بِعَلَانِيَتِهَا وَ صُدُورَهَا بِوُرُودِهَا
And I saw lifespans as being short, and deaths lying in ambush, and arrows being aimed and bodies being weak, submissive nor defensive nor fortified, I recognised that the world is to terminate, decay, perish, and I recognised due to what had appeared to me from it what had been hidden from me from it, and I recognised its esoteric by its apparent, and its depths by its clarities, and its secrets by its announcements, and its implementations by its referrals.
فَحَذَرتُهَا لِمَا عَرَفْتُهَا وَ فَرَرْتُ مِنْهَا لِمَا أَبْصَرْتُهَا- بَيْنَا تَرَى الْمَرْءَ فِيهَا مُغْتَبِطاً مَحْبُوراً وَ مَلِكاً مَسْرُوراً فِي خَفْضٍ وَ دَعَةٍ وَ نِعْمَةٍ وَ سَعَةٍ فِي بَهْجَةٍ مِنْ شَبَابِهِ وَ حَدَاثَةٍ مِنْ سِنِّهِ وَ غِبْطَةٍ مِنْ مُلْكِهِ وَ بَهَاءٍ مِنْ سُلْطَانِهِ وَ صِحَّةٍ مِنْ بَدَنِهِ إِذَا انْقَلَبَتِ الدُّنْيَا بِهِ أَسَرَّ مَا كَانَ فِيهَا نَفْساً وَ أَقَرَّ مَا كَانَ فِيهَا عَيْناً
So, I was cautious of it due to what I had recognised and fled from it due to what I had insight of it. While you see the person being joyful, happy in it, and a king cheerful in his delights, and his bounties, and capaciousness in his joy from his youth and young-ness of his years, and the joy of his kingdom, and glory of his authority, and health of his body, when the world overturns with him, cheerful as what he could have been in it of soul, and as delighted as he could have been of eyes in it.
فَأَخْرَجَتْهُ مِنْ مُلْكِهَا وَ غِبْطَتِهَا وَ خَفْضِهَا وَ دَعَتِهَا وَ بَهْجَتِهَا فَأَبْدَلَتْهُ بِالْعِزِّ ذُلًّا وَ بِالْفَرَحِ تَرَحاً وَ بِالسُّرُورِ حُزْناً وَ بِالنِّعْمَةِ بُؤْساً وَ بِالْغِنَى فَقْراً وَ بِالسَّعَةِ ضِيقاً وَ بِالشَّبَابِ هَرَماً وَ بِالشَّرَفِ ضَعَةً وَ بِالْحَيَاةِ مَوْتاً
It expels him from its kingdom, and its exultation, and its delights, and its bounties, and its joys, and replaces humiliation with the honour, and misery with the happiness, and grief with the cheerfulness, and misery with the bounties, and poverty with the riches, and narrowness with the vastness, and old age with the youth, and ignominy with the nobility, and death with the life.
فَدَلَّتْهُ فِي حُفْرَةٍ ضَيِّقَةٍ شَدِيدَةِ الْوَحْشَةِ وَحِيداً فَرِيداً غَرِيباً قَدْ فَارَقَ الْأَحِبَّةَ وَ فَارَقُوهُ خَذَلَهُ إِخْوَانُهُ فَلَمْ يَجِدْ عِنْدَهُمْ دَفْعاً وَ صَارَ عِزُّهُ وَ مُلْكُهُ وَ أَهْلُهُ وَ مَالُهُ نُهْبَةً مِنْ بَعْدِهِ كَأَنْ لَمْ يَكُنْ فِي الدُّنْيَا وَ لَمْ يَذْكُرْ فِيهَا سَاعَةً قَطُّ وَ لَمْ يَكُنْ لَهُ فِيهَا خَطَرٌ وَ لَمْ يَمْلِكْ مِنَ الْأَرْضِ حَظّاً قَطُّ
It set him in a narrow pit, severe loneliness, alone, individual, estranged. He is separated from the loved ones and they have separated from him, his brothers having abandoned him. He did not find any defence being with them, and his might, and his kingdom, and his family, and his wealth became plundered from after him. It is as if he had not existed in the world and had not been mentioned in it for an hour at all, and there did not happen to be any thought for him in it, and he had not owned from the land any share at all.
فَلَا تَتَّخِذْ فِيهَا يَا ابْنَ الْمَلِكِ دَاراً وَ لَا تَتَّخِذَنَّ فِيهَا عُقْدَةً وَ لَا عَقَاراً فَأُفٍّ لَهَا وَ تُفٍّ
O son of the king! So do not take is as a house nor take any ties in it nor properties. Ugh to it and spit!’
قَالَ ابْنُ الْمَلِكِ أُفٍّ لَهَا وَ لِمَنْ يَغْتَرُّ بِهَا إِذْ كَانَ هَذَا حَالَهَا
The son of the king said, ‘And for the one deceived by it, when this were to be its state’.
وَ رَقَّ ابْنُ الْمَلِكِ وَ قَالَ زِدْنِي أَيُّهَا الْحَكِيمُ مِنْ حَدِيثِكَ فَإِنَّهُ شِفَاءٌ لِمَا فِي صَدْرِي
And the son of the king softened and said, ‘O physician! Increase me from your narration for it is a healing for what is in my chest’.
قَالَ الْحَكِيمُ إِنَّ الْعُمُرَ قَصِيرٌ وَ اللَّيْلَ وَ النَّهَارَ يُسْرِعَانِ فِيهِ وَ الِارْتِحَالَ مِنَ الدُّنْيَا حَثِيثٌ قَرِيبٌ وَ إِنَّهُ وَ إِنْ طَالَ الْعُمُرُ فِيهَا فَإِنَّ الْمَوْتَ نَازِلٌ وَ الظَّاعِنَ لَا مَحَالَةَ رَاحِلٌ
The physician said, ‘The lifespan is short, and the night and the day are quick in it, and departure from the world is hurrying nearer, and surely and even though the lifespan may be prolonged in it, the death will befall, and the one in transit will inevitably depart.
فَيَصِيرُ مَا جَمَعَ فِيهَا مُفَرَّقاً وَ مَا عَمِلَ فِيهَا مُتَبَّراً وَ مَا شَيَّدَ فِيهَا خَرَاباً وَ يَصِيرُ اسْمُهُ مَجْهُولًا وَ ذِكْرُهُ مَنْسِيّاً وَ حَسَبُهُ خَامِلًا وَ جَسَدُهُ بَالِياً وَ شَرَفُهُ وَضِيعاً وَ نِعْمَتُهُ وَبَالًا وَ كَسْبُهُ خَسَاراً وَ يُورَثُ سُلْطَانُهُ وَ يُسْتَذَلُّ عَقِبُهُ وَ يُسْتَبَاحُ حَرِيمُهُ
So, whatever he had collected in it will become dispersed, and whatever he had done in it would become destroyed, and whatever he had built in it would become ruined, and his name will become unknown, and his mention forgotten, and his pedigree idle, and his body decayed, and his nobility dropped, and his bounties a scourge, and his earnings a loss, and his authority inherited, and his posterity humiliated, and his sanctity violated.
وَ تُنْقَضُ عُهُودُهُ وَ تُخْفَرُ ذِمَّتُهُ وَ تُدْرَسُ آثَارُهُ وَ يُوَزَّعُ مَالُهُ وَ يُطْوَى رَحْلُهُ وَ يَفْرَحُ عَدُوُّهُ وَ يَبِيدُ مُلْكُهُ وَ يُورَثُ تَاجُهُ وَ يُخْلَفُ عَلَى سَرِيرِهِ وَ يُخْرَجُ مِنْ مَسَاكِنِهِ مَسْلُوباً مَخْذُولًا
And his agreements broken, and his criticism shamed, and his impacts studied, and his wealth distributed, and belongings folded, and his enemies will rejoice, and his kingdom destroyed, and his crown inherited, and he will be replaced upon his throne, and he will exit from his dwelling stripped, abandoned.
فَيُذْهَبُ بِهِ إِلَى قَبْرِهِ فَيُدْلَى فِي حُفْرَتِهِ فِي وَحْدَةٍ وَ غُرْبَةٍ وَ ظُلْمَةٍ وَ وَحْشَةٍ وَ مَسْكَنَةٍ وَ ذِلَّةٍ قَدْ فَارَقَ الْأَحِبَّةَ وَ أَسْلَمَتْهُ الْعَصَبَةُ فَلَا تُؤْنَسُ وَحْشَتُهُ أَبَداً وَ لَا تُرَدُّ غُرْبَتُهُ أَبَداً-
They will go with him to his grave and left in his pit in loneliness and estrangement, and darkness, and terror, and destitution, and disgrace. The loved ones having separated, and the clan having submitted him. Neither will his loneliness be comforted ever, nor will his estrangement be reversed ever.
وَ اعْلَمْ أَنَّهَا يَحِقُّ عَلَى الْمَرْءِ اللَّبِيبِ مِنْ سِيَاسَةِ نَفْسِهِ خَاصَّةً كَسِيَاسَةِ الْإِمَامِ الْعَادِلِ الْحَازِمِ الَّذِي يُؤَدِّبُ الْعَامَّةَ وَ يَسْتَصْلِحُ الرَّعِيَّةَ وَ يَأْمُرُهُمْ بِمَا يُصْلِحُهُمْ وَ يَنْهَاهُمْ عَمَّا يُفْسِدُهُمْ ثُمَّ يُعَاقِبُ مَنْ عَصَاهُ مِنْهُمْ وَ يُكْرِمُ مَنْ أَطَاعَهُ مِنْهُمْ
And know that it proven true upon the understanding person from his own politics in particular like politics of the just leader, the resolute whom the general public are led by, and that he should seek correction of the citizens and instruct them with what would correct them, and forbid them from what would corrupt them. Then he should punish the ones from them who disobey him and honour the ones from them who obey him.
فَكَذَلِكَ لِلرَّجُلِ اللَّبِيبِ أَنْ يُؤَدِّبَ نَفْسَهُ فِي جَمِيعِ أَخْلَاقِهَا وَ أَهْوَائِهَا وَ شَهَوَاتِهَا وَ أَنْ تَحْمِلَهَا وَ إِنْ كَرِهَتْ عَلَى لُزُومِ مَنَافِعِهَا فِيمَا أَحَبَّتْ وَ كَرِهَتْ وَ عَلَى اجْتِنَابِ مَضَارِّهَا وَ أَنْ يَجْعَلَ لِنَفْسِهِ عَنْ نَفْسِهِ ثَوَاباً وَ عِقَاباً مِنْ مَكَانِهَا مِنَ السُّرُورِ إِذَا أَحْسَنَتْ وَ مِنْ مَكَانِهَا مِنَ الْغَمِّ إِذَا أَسَاءَتْ
Like that is the understanding man that he should discipline his soul in entirety of its manners, and its whims, and its lustful desires, and he should carry it, and even if it is unwilling, upon necessitating its benefits regarding what it likes and dislikes, and upon shunning its harms, and he should make rewards to be for his soul from himself and punishment from its place, from the happiness when it is good, and from its from the sadness when it is bad.
وَ مِمَّا يَحِقُّ عَلَى ذِي الْعَقْلِ النَّظَرُ فِيمَا وَرَدَ عَلَيْهِ مِنْ أُمُورِهِ وَ الْأَخْذُ بِصَوَابِهَا وَ يَنْهَى نَفْسَهُ عَنْ خَطَائِهَا وَ أَنْ يَحْتَقِرَ عَمَلَهُ وَ نَفْسَهُ فِي رَأْيِهِ لِكَيْلَا يَدْخُلَهُ عُجْبٌ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ مَدَحَ أَهْلَ الْعَقْلِ وَ ذَمَّ أَهْلَ الْعُجْبِ وَ مَنْ لَا عَقْلَ لَهُ
And from is proven true upon the one with intellect is the consideration regarding what is referred to him of his affairs, and the taking with its correct ones, and forbidding himself from its erroneous, and that he should demean his own work and himself in his view lest the self-fascination enters him, for Allah-azwj Mighty and Majestic has Praised the people of intellect and has Condemned the people of self-fascination and the one having not intellect for him.
وَ بِالْعَقْلِ يُدْرَكُ كُلُّ خَيْرٍ بِإِذْنِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ بِالْجَهْلِ تَهْلِكُ النُّفُوسُ وَ إِنَّ مِنْ أَوْثَقِ الثِّقَاتِ عِنْدَ ذَوِي الْأَلْبَابِ مَا أَدْرَكَتْهُ عُقُولُهُمْ وَ بَلَغَتْهُ تَجَارِبُهُمْ وَ نَالَتْهُ أَبْصَارُهُمْ فِي التَّرْكِ لِلْأَهْوَاءِ وَ الشَّهَوَاتِ
And by the intellect all good can be realised by the Permission of Allah-azwj Blessed and Exalted, and by the ignorance the souls are destroyed; and from the most trusted of the trusted in the view of the ones of understanding is what their intellects can realise, and their experiences can reach, and their sights can attain in the neglecting of the whims and lustful desires.
وَ لَيْسَ ذُو الْعَقْلِ بِجَدِيرٍ أَنْ يَرْفُضَ مَا قَوِيَ عَلَى حِفْظِهِ مِنَ الْعَمَلِ احْتِقَاراً لَهُ إِذَا لَمْ يَقْدِرْ عَلَى مَا هُوَ أَكْثَرُ مِنْهُ وَ إِنَّمَا هَذَا مِنْ أَسْلِحَةِ الشَّيْطَانِ الْغَامِضَةِ الَّتِي لَا يُبْصِرُهَا إِلَّا مَنْ تَدَبَّرَهَا وَ لَا يَسْلَمُ مِنْهَا إِلَّا مَنْ عَصَمَهُ اللَّهُ مِنْهَا
And the one with intellect is not worthy of rejecting what is strong upon protecting it from the deeds, deeming it insignificant, when he is not able upon what is more than it, and rather this is from the mysterious weapons of Satan-la which none can see it except one who ponders it, nor is anyone safe from it except the one whom Allah-azwj Fortifies from it.
وَ مِنْ أَسْلِحَتِهِ سِلَاحَانِ أَحَدُهُمَا إِنْكَارُ الْعَقْلِ أَنْ يُوقِعَ فِي قَلْبِ الْإِنْسَانِ الْعَاقِلِ أَنَّهُ لَا عَقْلَ لَهُ وَ لَا بَصَرَ وَ لَا مَنْفَعَةَ لَهُ فِي عَقْلِهِ وَ بَصَرِهِ وَ يُرِيدُ أَنْ يَصُدَّهُ عَنْ مَحَبَّةِ الْعِلْمِ وَ طَلَبِهِ وَ يُزَيِّنُ لَهُ الِاشْتِغَالَ بِغَيْرِهِ مِنْ مَلَاهِي الدُّنْيَا
And from his-la weapons are two weapons. One of these is denial by the intellect, that there would occur in the heart of the intellectual human being that there is neither any intellect for him, nor insight, nor benefit for him in his intellect and his insight, and he-la intends to block him from loving the knowledge and seeking it, and he-la adorns for him the pre-occupying with something else from the amusements of the world.
فَإِنْ أَتْبَعَهُ الْإِنْسَانُ مِنْ هَذَا الْوَجْهِ فَهُوَ ظَفَرُهُ وَ إِنْ عَصَاهُ وَ غَلَبَهُ فَرَغَ إِلَى السِّلَاحِ الْآخَرِ وَ هُوَ أَنْ يَجْعَلَ الْإِنْسَانَ إِذَا عَمِلَ شَيْئاً وَ أَبْصَرَهُ عَرَضَ لَهُ بِأَشْيَاءَ لَا يُبْصِرُهَا لِيُغْمِزَهُ وَ يُضْجِرَهُ بِمَا لَا يَعْلَمُ حَتَّى يُبْغِضَ إِلَيْهِ مَا هُوَ فِيهِ بِتَضْعِيفِ عَقْلِهِ عِنْدَهُ وَ بِمَا يَأْتِيهِ مِنَ الشُّبْهَةِ
If the human being follows him-la from this aspect, then he-la has succeeded with him, and if he disobeys him-la and overcomes him-la, he-la resorts to the other weapon, and it is that he-la would make the human being, when he does something and he-la sights it, he-la would present to him things he had not seen in order to wink at him and rebuke him with what he does not know until it is hateful to him what he is in, due to the weakness of his intellect in his view, and with what suspicions he-la would come with to him.
وَ يَقُولُ أَ لَسْتَ تَرَى أَنَّكَ لَا تَسْتَكْمِلُ هَذَا الْأَمْرَ وَ لَا تُطِيقُهُ أَبَداً فَبِمَ تُعْنِي نَفْسَكَ وَ تُشْقِيهَا فِيمَا لَا طَاقَةَ لَكَ بِهِ
And he-la would say, ‘Don’t you see that you cannot perfect this matter and cannot endure it forever? So why are you exhausting yourself and giving it hardship regarding what there is no strength for you with it?’
فَبِهَذَا السِّلَاحِ صَرَعَ كَثِيراً مِنَ النَّاسِ فَاحْتَرِسْ مِنْ أَنْ تَدَعَ اكْتِسَابَ عِلْمِ مَا تَعْلَمُهُ وَ أَنْ تُخْدَعَ عَمَّا اكْتَسَبْتَ مِنْهُ فَإِنَّكَ فِي دَارٍ قَدِ اسْتَحْوَذَ عَلَى أَكْثَرِ أَهْلِهَا الشَّيْطَانُ بِأَلْوَانِ حِيَلِهِ وَ وُجُوهِ ضَلَالَتِهِ
With this weapon he-la has knocked down a lot of people, therefore be on guard from leaving acquisition of knowledge of what you know and being deceived from what you have acquired from it, for you are in a house which the Satan-la has seized upon most of its people with a variety of his-la tricks, and aspects of his-la weapons.
وَ مِنْهُمْ مَنْ قَدْ ضَرَبَ عَلَى سَمْعِهِ وَ عَقْلِهِ وَ قَلْبِهِ فَتَرَكَهُ لَا يَعْلَمُ شَيْئاً وَ لَا يَسْأَلُ عَنْ عِلْمِ مَا جَهِلَ مِنْهُ كَالْبَهِيمَةِ
And from them is one whom he-la has struck upon his ears, and his intellect, and his heat, so he-la has left him not knowing anything and he does not ask about knowledge of what he is ignorant of, like the beasts.
وَ إِنَّ لِعَامَّتِهِمْ أَدْيَاناً مُخْتَلِفَةً فَمِنْهُمُ الْمُجْتَهِدُونَ فِي الضَّلَالَةِ حَتَّى إِنَّ بَعْضَهُمْ لَيَسْتَحِلُّ دَمَ بَعْضٍ وَ أَمْوَالَهُمْ وَ يُمَوِّهُ ضَلَالَتَهُمْ بِأَشْيَاءَ مِنَ الْحَقِّ لِيَلْبِسَ عَلَيْهِمْ دِينَهُمْ وَ يُزَيِّنَهُ لِضَعِيفِهِمْ وَ يَصُدَّهُمْ عَنِ الدِّينِ الْقَيِّمِ-
And for generality of them there are different religion. From them are the ones striving in the straying until some of them are legalising the blood of others and their wealth, and he-la is camouflaging their straying with things from the truth in order to confuse their religion upon them and adorn it for their weak ones, and he-la blocks them from the upright religion.
فَالشَّيْطَانُ وَ جُنُودُهُ دَائِبُونَ فِي إِهْلَاكِ النَّاسِ وَ تَضْلِيلِهِمْ لَا يَسْأَمُونَ وَ لَا يَفْتُرُونَ وَ لَا يُحْصِي عَدَدَهُمْ إِلَّا اللَّهُ وَ لَا يُسْتَطَاعُ دَفْعُ مَكَايِدِهِمْ إِلَّا بِعَوْنٍ مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ الِاعْتِصَامِ بِدِينِهِ
The Satan-la and his-la armies are diligent in destroying the people and straying them. They are neither getting weary nor are they taking a break, nor can their numbers be counted except by Allah-azwj, and it is not possible to defend from their plots except by Assistance from Allah‑azwj Mighty and Majestic and holding tightly with His-azwj religion.
فَنَسْأَلُ اللَّهَ تَوْفِيقاً لِطَاعَتِهِ وَ نَصْراً عَلَى عَدُوِّنَا فَإِنَّهُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
Ask Allah-azwj for inclination to obey Him-azwj and Help against our enemies, for there is neither any might nor strength except with Allah-azwj’.
قَالَ ابْنُ الْمَلِكِ صِفْ لِيَ اللَّهَ سُبْحَانَهُ وَ تَعَالَى حَتَّى كَأَنِّي أَرَاهُ-
The son of the king said, ‘Describe Allah-azwj the Glorious and Exalted to me until it is as if I can see Him-azwj’.
قَالَ إِنَّ اللَّهَ تَقَدَّسَ ذِكْرُهُ لَا يُوصَفُ بِالرُّؤْيَةِ وَ لَا يُبْلَغُ بِالْعُقُولِ كُنْهُ صِفَتِهِ وَ لَا تَبْلُغُ الْأَلْسُنُ كُنْهَ مِدْحَتِهِ وَ لَا يُحِيطُ الْعِبَادُ مِنْ عِلْمِهِ إِلَّا بِمَا عَلَّمَهُمْ مِنْهُ عَلَى أَلْسِنَةِ أَنْبِيَائِهِ ع بِمَا وَصَفَ بِهِ نَفْسَهُ
He said, ‘Allah-azwj, Holy is His-azwj Mention, cannot be described by the seeing, nor can the intellects reach essence of His-azwj attributes, nor can the tongues deliver the essence of His‑azwj Praise, nor can the servants encompass His-azwj Knowledge, except with what He-azwj has Taught them from it upon tongues of the Prophets-as with what He-azwj has Described Himself-azwj.
وَ لَا تُدْرِكُ الْأَوْهَامُ عِظَمَ رُبُوبِيَّتِهِ هُوَ أَعْلَى مِنْ ذَلِكَ وَ أَجَلُّ وَ أَعَزُّ وَ أَعْظَمُ وَ أَمْنَعُ وَ أَلْطَفُ فَتَّاحٌ لِلْعِبَادِ مِنْ عِلْمِهِ بِمَا أَحَبَّ وَ أَظْهَرَهُمْ مِنْ صِفَتِهِ عَلَى مَا أَرَادَ وَ أَدَلَّهُمْ عَلَى مَعْرِفَتِهِ وَ مَعْرِفَةِ رُبُوبِيَّتِهِ بِإِحْدَاثِ مَا لَمْ يَكُنْ وَ إِعْدَامِ مَا أَحْدَثَ
The imaginations cannot realise the Magnificence of His-azwj Lordship. He-azwj is more Exalted than that, and more Majestic, and Mightier, and most Magnificent, and more Invincible, and most Subtle. He-azwj Opened His-azwj Knowledge for the servants with what He-azwj Loved, and Revealed to them His-azwj attributes upon what He-azwj Wanted, and Pointed them upon recognising Him-azwj and recognising His-azwj Lordship with Creating events what have yet to happen and Sending into non-existence what events have happened.
قَالَ ابْنُ الْمَلِكِ وَ مَا الْحُجَّةُ
The son of the king said, ‘And what is the argument (proof)?’
قَالَ إِذَا رَأَيْتَ شَيْئاً مَصْنُوعاً غَابَ عَنْكَ صَانِعُهُ عَلِمْتَ بِعَقْلِكَ أَنَّ لَهُ صَانِعاً فَكَذَلِكَ السَّمَاءُ وَ الْأَرْضُ وَ مَا بَيْنَهُمَا فَأَيُّ حُجَّةٍ أَقْوَى مِنْ ذَلِكَ
He said, ‘When you see anything having been made, it’s maker being absent from you, you would know with your intellect that there is a maker for it. Like that is the sky and the earth and whatever is between the two. So which argument is stronger than that?’
قَالَ ابْنُ الْمَلِكِ فَأَخْبِرْنِي أَيُّهَا الْحَكِيمُ أَ بِقَدَرٍ مِنَ اللَّهِ عَزَّ وَ جَلَّ يُصِيبُ النَّاسَ مَا يُصِيبُهُمْ مِنَ الْأَسْقَامِ وَ الْأَوْجَاعِ وَ الْفَقْرِ وَ الْمَكَارِهِ أَوْ بِغَيْرِ قَدَرٍ
The son of the king said, ‘O you physician! Inform me, is it by pre-Determination from Allah‑azwj the people are being afflicted by what afflicts them, from the sicknesses, and the pains, and the poverty, and the abhorrence(s), or without pre-Determination?’
قَالَ بِلَوْهَرُ لَا بَلْ بِقَدَرٍ
Bilowher said, ‘No, but by pre-Determination’.
قَالَ فَأَخْبِرْنِي عَنْ أَعْمَالِهِمُ السَّيِّئَةِ
He said, ‘Inform me about their evil deeds’.
قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ مِنْ سَيِّئِ أَعْمَالِهِمْ بَرِيءٌ وَ لَكِنَّهُ عَزَّ وَ جَلَّ أَوْجَبَ الثَّوَابَ الْعَظِيمَ لِمَنْ أَطَاعَهُ وَ الْعِقَابَ الشَّدِيدَ لِمَنْ عَصَاهُ
He said, ‘Allah-azwj Mighty and Majestic is disavowed from their evil deeds, but the Mighty and Majestic has Obligated the magnificent Rewards for the one who obeys Him-azwj and the severe Punishment for the one disobeying Him-azwj’.
قَالَ فَأَخْبِرْنِي مَنْ أَعْدَلُ النَّاسِ وَ مَنْ أَجْوَرُهُمْ وَ مَنْ أَكْيَسُهُمْ وَ مَنْ أَحْمَقُهُمْ وَ مَنْ أَشْقَاهُمْ وَ مَنْ أَسْعَدُهُمْ
He said, ‘Inform me, who is most just of the people, and who is their most tyrannical, and who is their cleverest, and who is their stupidest, and who is their most wretched, and who is their most fortunate?’
قَالَ أَعْدَلُهُمْ أَنْصَفُهُمْ مِنْ نَفْسِهِ وَ أَجْوَرُهُمْ مَنْ كَانَ جَوْرُهُ عِنْدَهُ عَدْلًا وَ عَدْلُ أَهْلِ الْعَدْلِ عِنْدَهُ جَوْراً وَ أَمَّا أَكْيَسُهُمْ فَمَنْ أَخَذَ لِآخِرَتِهِ أُهْبَتَهَا وَ أَحْمَقُهُمْ مَنْ كَانَتِ الدُّنْيَا هَمَّهُ وَ الْخَطَايَا عَمَلَهُ وَ أَسْعَدُهُمْ مَنْ خَتَمَ عَاقِبَةَ عَمَلِهِ بِخَيْرٍ وَ أَشْقَاهُمْ مَنْ خُتِمَ لَهُ بِمَا يُسْخِطُ اللَّهَ عَزَّ وَ جَلَّ
He said, ‘Their most just is the fairest of them from himself; and their most tyrannous is one whose tyranny in his view is his justice, and the justice of the people of justice in his view as tyranny; and as for their cleverest, it is one who takes preparation for his Hereafter; and their stupidest is one whose main concern is his world and the sins are his deeds; and their most fortunate is one whose end result of his actions is good; and their wretchedest is one who ends for it with what Annoys Allah-azwj Mighty and Majestic’.
ثُمَّ قَالَ مَنْ دَانَ النَّاسَ بِمَا إِنْ دُيِّنَ بِمِثْلِهِ هَلَكَ فَذَلِكَ الْمُسْخِطُ لِلَّهِ الْمُخَالِفُ لِمَا يُحِبُّ وَ مَنْ دَانَهُمْ بِمَا إِنْ دُيِّنَ بِمِثْلِهِ صَلَحَ فَذَلِكَ الْمُطِيعُ لِلَّهِ الْمُوَافِقُ لِمَا يُحِبُّ الْمُجْتَنِبُ لِسَخَطِهِ
Then he said, ‘One who condemns the people with what if he is condemned with similar to it, he would be destroyed, so that is the one annoyed to Allah-azwj, opposed to what He-azwj Loves; and one who condemns them with what if he were to be condemned with similar to it, he would be correct, so that is the obedient to Allah-azwj, the one compatible to what He-azwj Loves, the one shunning annoying Him-azwj’.
ثُمَّ قَالَ لَا تَسْتَقْبِحَنَّ الْحَسَنَ وَ إِنْ كَانَ فِي الْفُجَّارِ وَ لَا تَسْتَحْسِنَنَّ الْقَبِيحَ وَ إِنْ كَانَ فِي الْأَبْرَارِ
Then he said: ‘Do not consider the good as being ugly and even if it were to be in the immoral ones, nor consider ugly as being good, and even if it were to be in the righteous ones’.
ثُمَّ قَالَ لَهُ أَخْبِرْنِي أَيُّ النَّاسِ أَوْلَى بِالسَّعَادَةِ وَ أَيُّهُمْ أَوْلَى بِالشَّقَاوَةِ
Then he said to him, ‘Inform me, which of the people is foremost with the happiness, and which of them is foremost with the misery?’
قَالَ بِلَوْهَرُ أَوْلَاهُمْ بِالسَّعَادَةِ الْمُطِيعُ لِلَّهِ عَزَّ وَ جَلَّ فِي أَمْرِهِ وَ الْمُجْتَنِبُ لِنَوَاهِيهِ وَ أَوْلَاهُمْ بِالشَّقَاوَةِ الْعَامِلُ بِمَعْصِيَةِ اللَّهِ التَّارِكُ لِطَاعَتِهِ الْمُؤْثِرُ لِشَهْوَتِهِ عَلَى رِضَى اللَّهِ عَزَّ وَ جَلَّ
Bilowher said, ‘Their foremost with the happiness is the one obedience to Allah-azwj Mighty and Majestic in his lifetime, and the one shunning His-azwj Prohibitions, while their foremost with the misery is the worker in disobedience of Allah-azwj, the neglecter of obedience to Him‑azwj, the preferer of his lustful desires over the Satisfaction of Allah-azwj Mighty and Majestic’.
قَالَ فَأَيُّ النَّاسِ أَطْوَعُهُمْ لِلَّهِ عَزَّ وَ جَلَّ
He said, ‘Which of the people is their most obedient to Allah-azwj Mighty and Majestic?’
قَالَ أَتْبَعُهُمْ لِأَمْرِهِ وَ أَقْوَاهُمْ فِي دِينِهِ وَ أَبْعَدُهُمْ مِنَ الْعَمَلِ بِالسَّيِّئَاتِ-
He said, ‘Their most following of His-azwj Commands, and their strongest in His-azwj religion, and their remotest from working with the evil deeds’.
قَالَ فَمَا الْحَسَنَاتُ وَ السَّيِّئَاتُ
He said, ‘So what are the good deeds and the evil deeds?’
قَالَ الْحَسَنَاتُ صِدْقُ النِّيَّةِ وَ الْعَمَلِ وَ الْقَوْلُ الطَّيِّبُ وَ الْعَمَلُ الصَّالِحُ وَ السَّيِّئَاتُ سُوءُ النِّيَّةِ وَ سُوءُ الْعَمَلِ وَ الْقَوْلُ السَّيِّئُ
He said, ‘The good deeds are of truthful intent and the actions, and the good word, and the righteous deeds, while the evil deeds are of evil intent and evil deeds, and the evil word’.
قَالَ فَمَا صِدْقُ النِّيَّةِ
He said, ‘So what is the truthful intent?’
قَالَ الِاقْتِصَادُ فِي الْهِمَّةِ
He said, ‘The moderation in the purpose’.
قَالَ فَمَا سُوءُ الْقَوْلِ
He said, ‘What is the evil word?’
قَالَ الْكَذِبُ
He said, ‘The lie’.
قَالَ فَمَا سُوءُ الْعَمَلِ
He said, ‘What is the evil deed?’
قَالَ مَعْصِيَةُ اللَّهِ عَزَّ وَ جَلَّ
He said, ‘Disobeying Allah-azwj Mighty and Majestic’.
قَالَ أَخْبِرْنِي كَيْفَ الِاقْتِصَادُ فِي الْهِمَّةِ
He said, ‘Inform me, how is the moderation in the purpose?’
قَالَ التَّذَكُّرُ لِزَوَالِ الدُّنْيَا وَ انْقِطَاعِ أَمْرِهَا وَ الْكَفُّ عَنِ الْأُمُورِ الَّتِي فِيهَا النَّقِمَةُ وَ التَّبِعَةُ فِي الْآخِرَةِ
He said, ‘The reminding of decline of the world and termination of its matter, and the restraint from the matters in which is the scourge, and the liability in the Hereafter’.
قَالَ فَمَا السَّخَاءُ
He said, ‘What is the generousity?’
قَالَ إِعْطَاءُ الْمَالِ فِي سَبِيلِ اللَّهِ عَزَّ وَ جَلَّ
He said, ‘Giving the wealth in the Way of Allah-azwj Mighty and Majestic’.
قَالَ فَمَا الْكَرَمُ
He said, ‘What is the benevolence?’
قَالَ التَّقْوَى
He said, ‘The piety’.
قَالَ فَمَا الْبُخْلُ
‘He said, ‘What is the stinginess?’
قَالَ مَنْعُ الْحُقُوقِ عَنْ أَهْلِهَا وَ أَخْذِهَا مِنْ غَيْرِ وَجْهِهَا
He said, ‘Preventing the rights from its rightful ones, and taking it from other than its (rightful) aspect’.
قَالَ فَمَا الْحِرْصُ
He said, ‘What is the greed?’
قَالَ الْإِخْلَادُ إِلَى الدُّنْيَا وَ الطِّمَاحُ إِلَى الْأُمُورِ الَّتِي فِيهَا الْفَسَادُ وَ ثَمَرَتُهَا عُقُوبَةُ الْآخِرَةِ
He said, ‘The (attributing of) eternality to the world, and the coveting to the matters in which is the corruption, and its fruit is Punishment of the Hereafter’.
قَالَ فَمَا الصِّدْقُ
He said, ‘What is the truthfulness?’
قَالَ طَرِيقَةٌ فِي الدِّينِ بِأَنْ لَا يُخَادِعَ الْمَرْءُ نَفْسَهُ وَ لَا يَكْذِبَهَا
He said, ‘A method in the world that the person will neither deceive his soul nor belie it’.
قَالَ فَمَا الْحُمْقُ
He said, ‘What is the stupidity?’
قَالَ الطُّمَأْنِينَةُ إِلَى الدُّنْيَا وَ تَرْكُ مَا يَدُومُ وَ يَبْقَى
He said, ‘Being reassured to the world and neglecting what is permanent and ever-lasting’.
قَالَ فَمَا الْكَذِبُ
He said, ‘What is the lie?’
قَالَ أَنْ يَكْذِبَ الْمَرْءُ نَفْسَهُ فَلَا يَزَالُ بِهَوَاهُ شَعَفاً وَ لِدِينِهِ مُسَوِّفاً-
He said, ‘The man belying his soul, so he will not cease to be at the peak of his whims and procrastinating to his religion’.
قَالَ أَيُّ الرِّجَالِ أَكْمَلُهُمْ فِي الصَّلَاحِ
He said, ‘Which of the men is their most perfect in the righteousness?’
قَالَ أَكْمَلُهُمْ فِي الْعَقْلِ وَ أَبْصَرُهُمْ بِعَوَاقِبِ الْأُمُورِ وَ أَعْمَلُهُمْ بِخُصُومَةٍ وَ أَشَدُّهُمْ مِنْهُمُ احْتِرَاساً
He said, ‘The most perfect of them in the intellect, their most insightful with ends results of the affairs, and their most working with (resolving) contentions, and their severest of them in guarding’.
قَالَ أَخْبِرْنِي مَا تِلْكَ الْعَاقِبَةُ وَ مَا أُولَئِكَ الْخُصَمَاءُ الَّذِينَ يَعْرِفُهُمُ الْعَاقِلُ فَيَحْتَرِسُ مِنْهُمْ
He said, ‘Inform me, what is that end result, and what are the contenders, those whom the intellectual recognises, so be on guard from them’.
قَالَ الْعَاقِبَةُ الْآخِرَةُ وَ الْعَنَاءُ الدُّنْيَا
He said, ‘The end result of the Hereafter, and hardship of the world’.
قَالَ فَمَا الْخُصَمَاءُ
He said, ‘What is the contention?’
قَالَ الْحِرْصُ وَ الْغَضَبُ وَ الْحَسَدُ وَ الْحَمِيَّةُ وَ الشَّهْوَةُ وَ الرِّيَاءُ وَ اللَّجَاجَةُ
He said, ‘The greed, and the anger, and the envy, and the prejudice, and the lustful desire, and the showing off, and the stubbornness’.
قَالَ أَيُّ هَؤُلَاءِ الَّذِينَ عَدَدْتَ أَقْوَى وَ أَجْدَرُ أَنْ لَا يَسْلَمَ مِنْهُ
He said, ‘Which of them are counting as being strongest and most deserving that one is not safe from it?’’
قَالَ الْحِرْصُ أَقَلُّ رِضًا وَ أَفْحَشُ غَضَباً وَ الْغَضَبُ أَجْوَرُ سُلْطَاناً وَ أَقَلُّ شُكْراً وَ أَكْسَبُ لِلْبَغْضَاءِ وَ الْحَسَدُ أَسْوَأُ الْخَيْبَةِ لِلنِّيَّةِ وَ أَخْلَفُ لِلظَّنِّ وَ الْحَمِيَّةُ أَشَدُّ لَجَاجَةً وَ أَفْظَعُ مَعْصِيَةً وَ الْحِقْدُ أَطْوَلُ تَوَقُّداً وَ أَقَلُّ رَحْمَةً وَ أَشَدُّ سَطْوَةً وَ الرِّيَاءُ أَشَدُّ خَدِيعَةً وَ أَخْفَى اكْتِنَاناً وَ أَكْذَبُ وَ اللَّجَاجَةُ أَعْيَا خُصُومَةً وَ أَقْطَعُ مَعْذِرَةً
He said, ‘The greed is of least satisfaction, and most obscene is the anger, and the anger is most tyrannical authority, and of least appreciation, and most earning of the hatred, and the envy is evilest of the of the disappointment of the intention, and most breaking of the thoughts, and the prejudice is of the most intense stubbornness and the most terrible of the disobediences, and the grudge is the longest of the fires, and of least mercy, and the most intense of power, and most hidden of concealment, and the most false, and the stubbornness is the most tiring disputes, and the most cutting of excuses’.
قَالَ أَيُّ مَكَايِدِ الشَّيْطَانِ لِلنَّاسِ فِي هَلَاكِهِمْ أَبْلَغُ
He said, ‘Which plots of Satans-la to the people are most extensiveness in destroying them’.
قَالَ تَعْمِيَتُهُ عَلَيْهِمُ الْبِرَّ وَ الْإِثْمَ وَ الثَّوَابَ وَ الْعِقَابَ وَ عَوَاقِبَ الْأُمُورِ فِي ارْتِكَابِ الشَّهَوَاتِ
He said, ‘He-la blinds upon them the righteousness and the sins, and the Rewards and the Punishment, and consequences of the affairs of indulging the lustful desires’.
قَالَ أَخْبِرْنِي بِالْقُوَّةِ الَّتِي قَوَّى اللَّهُ عَزَّ وَ جَلَّ بِهَا الْعِبَادَ فِي تَغَالُبِ تِلْكَ الْأُمُورِ السَّيِّئَةِ وَ الْأَهْوَاءِ الْمُرْدِيَةِ
He said, ‘Inform me of the strength which Allah-azwj Mighty and Majestic has Strengthened the servants with from the affairs being overcomed by the evil deeds, and personal desires, and the reneging’.
قَالَ الْعِلْمُ وَ الْعَقْلُ وَ الْعَمَلُ بِهِمَا وَ صَبْرُ النَّفْسِ عَنْ شَهَوَاتِهَا وَ الرَّجَاءُ لِلثَّوَابِ فِي الدِّينِ وَ كَثْرَةُ الذِّكْرِ لِفَنَاءِ الدُّنْيَا وَ قُرْبِ الْأَجَلِ وَ الِاحْتِفَاظُ مِنْ أَنْ يَنْقُضَ مَا يَبْقَى بِمَا يَفْنَى وَ اعْتِبَارُ مَاضِي الْأُمُورِ بِعَاقِبَتِهَا
He said, ‘The knowledge, and the intellect, and the working with these, and patience of the soul from its lustful desires, and hoping for the Rewards in the religion, and frequenting the Zikr of annihilation of the world and nearness of the death, and the guarding from terminating what is to remain with what is to perish, and taking lesson with the past matters of their consequences.
وَ الِاحْتِفَاظُ بِمَا لَا يَعْرِفُ إِلَّا عِنْدَ ذَوِي الْعُقُولِ وَ كَفُّ النَّفْسِ عَنِ الْعَادَةِ السَّيِّئَةِ وَ حَمْلُهَا عَلَى الْعَادَةِ الْحَسَنَةِ وَ الْخُلُقِ الْمَحْمُودِ وَ أَنْ يَكُونَ أَمَلُ الْمَرْءِ بِقَدْرِ عَيْشِهِ حَتَّى يَبْلُغَ غَايَتَهُ فَإِنَّ ذَلِكَ هُوَ الْقُنُوعُ
And the guarding with what he does not know except in the presence of the ones with the intellects, and restraining the soul from the evil habits and carrying it upon the good habits, and the praise-worthy manners, and from hopes of the person being in accordance to his life until it reaches its peak, for that is the contentment.
وَ عَمَلُ الصَّبْرِ وَ الرِّضَا بِالْكَفَافِ وَ اللُّزُومُ لِلْقَضَاءِ وَ الْمَعْرِفَةُ بِمَا فِيهِ فِي الشِّدَّةِ مِنَ التَّعَبِ وَ مَا فِي الْإِفْرَاطِ مِنَ الِاغْتِرَافِ وَ حُسْنِ الْعَزَاءِ عَمَّا فَاتَ وَ طِيبُ النَّفْسِ عَنْهُ وَ تَرْكُ مُعَالَجَةِ مَا لَا يَتِمُّ وَ الصَّبْرُ بِالْأُمُورِ الَّتِي إِلَيْهَا يُرَدُّ وَ اخْتِيَارُ سَبِيلِ الرُّشْدِ عَلَى سَبِيلِ الْغَيِّ
And working the patience and the satisfaction with the sufficiency, and adhering to the Decree and the recognition with what is in it in hardship of the fatigue and what is excessive from the scooping, and goodly consolation about what is lost, and feeling good about it, and leaving the treatment of what is not complete, and the patience with the matters to which they will return, and choosing the way of rightful guidance over the way of error.
وَ تَوْطِينُ النَّفْسِ عَلَى أَنَّهُ إِنْ عَمِلَ خَيْراً جُزِيَ بِهِ وَ إِنْ عَمِلَ شَرّاً جُزِيَ بِهِ وَ الْمَعْرِفَةُ بِالْحُقُوقِ وَ الْحُدُودِ فِي التَّقْوَى وَ عَمَلُ النَّصِيحَةِ وَ كَفُّ النَّفْسِ عَنِ اتِّبَاعِ الْهَوَى وَ رُكُوبِ الشَّهَوَاتِ وَ حَمْلُ الْأُمُورِ عَلَى الرَّأْيِ وَ الْأَخْذُ بِالْحَزْمِ وَ الْقُوَّةِ فَإِنْ أَتَاهُ الْبَلَاءُ أَتَاهُ وَ هُوَ مَعْذُورٌ غَيْرُ مَلُومٍ
And getting the soul accustomed upon that if it were to do good it will be Recompensed for it, and if it were to do evil it will be Recompensed for it; and the recognition of the rights; and the limitation in the piety; and work the good advice; and refraining the soul from following the whims and indulging in the lustful desires and carrying the matter upon the opinion, and taking with the resoluteness and the strength, for the afflictions will come to him and he would be excused, not blameable’.
قَالَ ابْنُ الْمَلِكِ أَيُّ الْأَخْلَاقِ أَكْرَمُ وَ أَعَزُّ
The son of the king said, ‘Which of the manners are most benevolent and most honourable?’
قَالَ التَّوَاضُعُ وَ لِينُ الْكَلِمَةِ لِلْإِخْوَانِ فِي اللَّهِ عَزَّ وَ جَلَّ
He said, ‘The humbleness, and soft speech to the brothers for the Sake of Allah-azwj Mighty and Majestic’.
قَالَ أَيُّ الْعِبَادَةِ أَحْسَنُ
He said, ‘Which of the (acts of) worship is most excellent?’
قَالَ الْوَقَارُ وَ الْمَوَدَّةُ
He said, ‘The dignity and the affection’.
قَالَ فَأَخْبِرْنِي أَيُّ الشِّيَمِ أَفْضَلُ
He said, ‘Which characteristic is best?’
قَالَ حُبُّ الصَّالِحِينَ
He said, ‘Love of the righteous ones’.
قَالَ أَيُّ الذِّكْرِ أَفْضَلُ
He said, ‘Which Zikr is best?’
قَالَ مَا كَانَ فِي الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ
He said, ‘Whatever was in instructing with the act of kindness and forbidding from the evil’.
قَالَ فَأَيُّ الْخُصُومِ أَلَدُّ
He said, ‘Which of the disputants is worst?’
قَالَ ترك [ارْتِكَابُ] الذُّنُوبِ
He said, ‘The indulger in the sins’.
قَالَ ابْنُ الْمَلِكِ أَخْبِرْنِي أَيُّ الْفَضْلِ أَفْضَلُ
The son of the king said, ‘Which merit is best?’
قَالَ الرِّضَا بِالْكَفَافِ
He said, ‘The satisfaction with the sufficient’.
قَالَ أَخْبِرْنِي أَيُّ الْأَدَبِ أَحْسَنُ
He said, ‘Inform me, which etiquette is most excellent?’
قَالَ أَدَبُ الدِّينِ
He said, ‘Etiquettes of religion’.
قَالَ أَيُّ الشَّيْءِ أَجْفَلُ
He said, ‘Which thing is most terrifying?’
قَالَ السُّلْطَانُ الْعَاتِي وَ الْقَلْبُ الْقَاسِي
He said, ‘The insolent ruler and the cruel heart’.
قَالَ أَيُّ شَيْءٍ أَبْعَدُ غَايَةً
He said, ‘Which this of furthest goal?’
قَالَ عَيْنُ الْحَرِيصِ الَّتِي لَا يَشْبَعُ مِنَ الدُّنْيَا
He said, ‘The greedy eye which is not satiated from the world’.
قَالَ أَيُّ الْأُمُورِ أَخْبَثُ عَاقِبَةً
He said, ‘Which of the matters are wickedest in consequence?’
قَالَ الْتِمَاسُ رِضَى النَّاسِ فِي سَخَطِ اللَّهِ عَزَّ وَ جَلَّ
He said, ‘Seeking satisfaction of the people in (by) annoying Allah-azwj Mighty and Majestic’.
قَالَ أَيُّ شَيْءٍ أَسْرَعُ تَقَلُّباً
He said, ‘Which thing is quickest of overturning?’
قَالَ قُلُوبُ الْمُلُوكِ الَّذِينَ يَعْمَلُونَ لِلدُّنْيَا-
He said, ‘Hearts of the kings, those who are working for the world’.
قَالَ فَأَخْبِرْنِي أَيُّ الْفُجُورِ أَفْحَشُ
He said, ‘Inform me, which of the immoralities is most obscene?’
قَالَ إِعْطَاءُ عَهْدِ اللَّهِ وَ الْغَدْرُ فِيهِ
He said, ‘Giving a pact to Allah-azwj and the betrayal in it’.
قَالَ فَأَيُّ شَيْءٍ أَسْرَعُ انْقِطَاعاً
He said, ‘Which thing is quickest of termination?’
قَالَ مَوَدَّةُ الْفَاسِقِ
He said, ‘Affection of the mischief-maker’.
قَالَ فَأَيُّ شَيْءٍ أَخْوَنُ
He said, ‘Which thing is the most treacherous?’
قَالَ لِسَانُ الْكَاذِبِ
He said, ‘Tongue of the liar’.
قَالَ فَأَيُّ شَيْءٍ أَشَدُّ اكْتِتَاماً
He said, ‘Which thing is severest of concealment?’
قَالَ شَرُّ الْمُرَائِي الْمُخَادِعِ
He said, ‘Evil of the deceiving show off’.
قَالَ فَأَيُّ شَيْءٍ أَشْبَهُ بِأَحْوَالِ الدُّنْيَا
He said, ‘Which thing most resembles situations of the world?’
قَالَ أَحْلَامُ النَّائِمِ
He said, ‘The dreams of the sleeping one’.
قَالَ أَيُّ الرِّجَالِ أَفْضَلُ رِضًى
He said, ‘Which men are best in satisfaction?’
قَالَ أَحْسَنُهُمْ ظَنّاً بِاللَّهِ عَزَّ وَ جَلَّ وَ أَتْقَاهُمْ وَ أَقَلُّهُمْ غَفْلَةً عَنْ ذِكْرِ اللَّهِ وَ ذِكْرِ الْمَوْتِ وَ انْقِطَاعِ الْمُدَّةِ
He said, ‘Their most excellent of thoughts with Allah-azwj Mighty and Majestic, and their most pious, and their least of them in being heedless from remembrance of Allah-azwj and the remembrance of death, and termination of the period (lifespan)’.
قَالَ أَيُّ شَيْءٍ مِنَ الدُّنْيَا أَقَرُّ لِلْعَيْنِ
He said, ‘Which is from the world is most delighting to the eyes?’
قَالَ الْوَلَدُ الْأَدِيبُ وَ الزَّوْجَةُ الْمُوَافِقَةُ الْمُؤَاتِيَةُ الْمُعِينَةُ عَلَى أَمْرِ الْآخِرَةِ
He said, ‘The disciplined son, and the compatible wife, the one supporting upon matters of the Hereafter’.
قَالَ أَيُّ الدَّاءِ أَلْزَمُ فِي الدُّنْيَا
He said, ‘Which of the diseases is more adhering in the world?’
قَالَ الْوَلَدُ السَّوْءُ وَ الزَّوْجَةُ السَّوْءُ اللَّذَيْنِ لَا يَجِدُ مِنْهُمَا بُدّاً
He said, ‘The evil son, and the evil wife, those one cannot find any escape from them’.
قَالَ أَيُّ الْخَفْضِ أَخْفَضُ
He said, ‘Which good life is the best?’
قَالَ رِضَى الْمَرْءِ بِحَظِّهِ وَ اسْتِينَاسُهُ بِالصَّالِحِينَ
He said, ‘The person satisfied with his share and is comforted by the righteous ones’.
ثُمَّ قَالَ ابْنُ الْمَلِكِ لِلْحَكِيمِ فَرِّغْ لِي ذِهْنَكَ فَقَدْ أَرَدْتُ مُسَاءَلَتَكَ عَنْ أَهَمِّ الْأَشْيَاءِ إِلَيَّ بَعْدَ إِذْ بَصَّرَنِيَ اللَّهُ عَزَّ وَ جَلَّ مِنْ أَمْرِي مَا كُنْتُ بِهِ جَاهِلًا وَ رَزَقَنِي مِنَ الدِّينِ مَا كُنْتُ مِنْهُ آيِساً
Then the son of the king said to the physician, ‘Free up your mind for me for I want to ask you about the things most important to me after Allah-azwj Mighty and Majestic has Made me insightful of my affairs what I had been ignorant of, and has Graced me from the world what I had despaired from’.
قَالَ الْحَكِيمُ سَلْ عَمَّا بَدَا لَكَ
The physician said, ‘Ask about whatever comes to you’.
قَالَ ابْنُ الْمَلِكِ أَ رَأَيْتَ مَنْ أُوتِيَ الْمُلْكَ طِفْلًا وَ دِينُهُ عِبَادَةُ الْأَوْثَانِ وَ قَدْ غُذِّيَ بِلَذَّاتِ الدُّنْيَا وَ اعْتَادَهَا وَ نَشَأَ فِيهَا إِلَى أَنْ كَانَ رَجُلًا وَ كَهْلًا لَا يَنْتَقِلُ مِنْ حَالَتِهِ تِلْكَ فِي جَهَالَتِهِ بِاللَّهِ تَعَالَى ذِكْرُهُ
The son of the king said, ‘What is your view of the one given the kingdom as a child, and his religion is worshipping the idols, and he has been fed pleasures of the world and is used to it, and has grown up in it until he was a man, old, he cannot transfer from that state of his in his ignorance with Allah-azwj, Exalted is His-azwj Mention.
وَ إِعْطَائِهِ نَفْسَهُ شَهَوَاتِهَا مُتَجَرِّداً لِبُلُوغِ الْغَايَةِ فِيمَا زُيِّنَ لَهُ مِنْ تِلْكَ الشَّهَوَاتِ مُشْتَغِلًا بِهَا مُؤْثِراً لَهَا جَرِيّاً عَلَيْهَا لَا يَرَى الرُّشْدَ إِلَّا فِيهَا وَ لَا تَزِيدُهُ الْأَيَّامُ إِلَّا حُبّاً لَهَا وَ اغْتِرَاراً بِهَا وَ عَجَباً وَ حُبّاً لِأَهْلِ مِلَّتِهِ وَ رَأْيِهِ
And his giving his soul its bare lustful desires for it to reach the peak regarding what has been adorned for him from those lustful desires, being pre-occupied with these, preferring to be flowing upon these. He has not seen the rightful guidance except in it, nor have the days increased for him except in love for these and being deceived by these and wonderment and love for people of his nation and his opinion.
وَ قَدْ دَعَتْهُ بَصِيرَتُهُ فِي ذَلِكَ إِلَى أَنْ جَهِلَ أَمْرَ آخِرَتِهِ وَ أَغْفَلَهَا فَاسْتَخَفَّهَا وَ سَهَا عَنْهَا قَسَاوَةَ قَلْبٍ وَ خُبْثَ نِيَّةٍ وَ سُوءَ رَأْيٍ وَ اشْتَدَّتْ عَدَاوَتُهُ لِمَنْ خَالَفَهُ مِنْ أَهْلِ الدِّينِ وَ الِاسْتِخْفَاءِ بِالْحَقِّ وَ الْمُغَيِّبِينَ لِأَشْخَاصِهِمُ انْتِظَاراً لِلْفَرَجِ مِنْ ظُلْمِهِ وَ عَدَاوَتِهِ
And his insight has called him regarding that to ignore matter of his Hereafter and being heedless of it. So, he took these lightly and omitted from it due to hardness of hearing, and bad intention, and evil opinion, and his intense enmity to the ones from religious people opposing him, and taking lightly with the truth, and absence of their persons awaiting the relief from his injustice and his enmity.
هَلْ يُطْمَعُ لَهُ إِنْ طَالَ عُمُرُهُ فِي النُّزُوعِ عَمَّا هُوَ عَلَيْهِ وَ الْخُرُوجِ مِنْهُ إِلَى مَا الْفَضْلُ فِيهِ بَيِّنٌ وَ الْحُجَّةُ فِيهِ وَاضِحَةٌ وَ الْحَظُّ جَزِيلٌ مِنْ لُزُومِ مَا أَبْصَرْتُ مِنَ الدِّينِ فَيَأْتِي مَا يُرْجَى لَهُ بَعْدَ مَغْفِرَةِ مَا قَدْ سَلَفَ مِنْ ذُنُوبِهِ وَ حُسْنِ الثَّوَابِ فِي مَآبِهِ
Can one covet that if his lifespan were to be long, he may come out from what he is upon and exit from it to what is the clear merit in it, and the argument in it is clear, and the share is plentiful from necessitating what he has sighted of the religion, so he would do what is hoped for him after the Forgiveness of what has passed from his sins, and goodly Rewards in his Hereafter?’
قَالَ الْحَكِيمُ قَدْ عَرَفْتُ هَذِهِ الصِّفَةَ وَ مَا دَعَاكَ إِلَى هَذِهِ الْمَسْأَلَةِ-
They physician said, ‘I have recognised this description, and what called you to (ask) this question?’
قَالَ ابْنُ الْمَلِكِ مَا ذَاكَ مِنْكَ بِمُسْتَنْكَرٍ لِفَضْلِ مَا أُوتِيتَ مِنَ الْفَهْمِ وَ خُصِصْتَ بِهِ مِنَ الْعِلْمِ
The son of the king said, ‘What is that from you denouncing the merit of what understanding I have been give and the knowledge I have been specialised with?’
قَالَ الْحَكِيمُ أَمَّا صَاحِبُ هَذِهِ الصِّفَةِ فَالْمَلِكُ وَ الَّذِي دَعَاكَ إِلَيْهِ الْعِنَايَةُ بِمَا سَأَلْتَ عَنْهُ وَ الِاهْتِمَامُ بِهِ مِنْ أَمْرِهِ وَ الشَّفَقَةُ عَلَيْهِ مِنْ عَذَابِ مَا أَوْعَدَ اللَّهُ عَزَّ وَ جَلَّ
They physician said, ‘As for owner of this description, it is the king, and what which has called you to it is the Grace due to what you have asked about, and the taking care with him of his matter, and the compassion upon him from Punishment what Allah-azwj Mighty and Majestic has Prepared.
مَنْ كَانَ عَلَى مِثْلِ رَأْيِهِ وَ طَبْعِهِ وَ هَوَاهُ مَعَ مَا نَوَيْتَ مِنْ ثَوَابِ اللَّهِ تَعَالَى ذِكْرُهُ فِي أَدَاءِ حَقٍّ مَا أَوْجَبَ اللَّهُ عَلَيْكَ لَهُ وَ أَحْسَبُكَ تُرِيدُ بُلُوغَ غَايَةِ الْعُذْرِ فِي التَّلَطُّفِ لِإِنْفَاذِهِ وَ إِخْرَاجِهِ عَنْ عَظِيمِ الْهَوْلِ وَ دَائِمِ الْبَلَاءِ الَّذِي لَا انْقِطَاعَ لَهُ مِنْ عَذَابِ اللَّهِ إِلَى السَّلَامَةِ وَ رَاحَةِ الْأَبَدِ فِي مَلَكُوتِ السَّمَاءِ
One who were to be similar to his view, and his nature, and his whims with what have been described of Rewards of Allah-azwj, Exalted is His-azwj mention in fulfilling a right what Allah-azwj has Obligated upon you for him; and I reckon you want to reach the people of excuse regarding the kindness to his forcefulness and extracting him from the mighty horror and permanent calamities which there is no termination for it of the Punishment of Allah-azwj, to the permanent safety and comfort in the kingdoms of the sky’.
قَالَ ابْنُ الْمَلِكِ لَمْ تحرم [تَجْرِمْ] حَرْفاً عَمَّا أَرَدْتُ فَأَعْلِمْنِي رَأْيَكَ فِيمَا عَنَوْتُ مِنْ أَمِرْ الْمَلِكِ وَ حَالَةِ الَّتِي أَتَخَوَّفُ أَنْ يُدْرِكَهُ الْمَوْتُ عَلَيْهَا فَتُصِيبَهُ الْحَسْرَةُ وَ النَّدَامَةُ حِينَ لَا أُغْنِيَ عَنْهُ شَيْئاً فَاجْعَلْنِي مِنْهُ عَلَى يَقِينٍ وَ فَرِّجْ عَنِّي فَأَنَا بِهِ مَغْمُومٌ شَدِيدُ الِاهْتِمَامِ بِهِ فَإِنِّي قَلِيلُ الْحِيلَةِ فِيهِ
The son of the king said, ‘You have not deprived a letter about what I wanted. Teach me you view regarding what I had intended from the matter of the king and the state which I am scared of if the death were to come across him being upon it, so the regret and the remorse will hit him whereby nothing will avail him from it. Make me to be upon certainty from it and relieve from me, for I am saddened with it, severely worried with him, for I am of little ploys regarding it’.
قَالَ الْحَكِيمُ أَمَّا رَأْيُنَا فَإِنَّا لَا نُبَعِّدُ مَخْلُوقاً مِنْ رَحْمَةِ اللَّهِ خَالِقِهِ عَزَّ وَ جَلَّ وَ لَا نَأْيَسُ لَهُ مِنْهَا مَا دَامَ فِيهِ الرُّوحُ وَ إِنْ كَانَ عَاتِياً طَاغِياً ضَالًّا لِمَا قَدْ وَصَفَ رَبُّنَا تَبَارَكَ وَ تَعَالَى بِهِ نَفْسَهُ مِنَ التَّحَنُّنِ وَ الرَّأْفَةِ وَ الرَّحْمَةِ وَ دَلَّ عَلَيْهِ مِنَ الْإِيمَانِ وَ مَا أَمَرَ بِهِ مِنَ الِاسْتِغْفَارِ وَ التَّوْبَةِ وَ فِي هَذَا فَضْلُ الطَّمَعِ لَكَ فِي حَاجَتِكَ إِنْ شَاءَ اللَّهُ
The physician said, ‘As for our view, we do not distance any created being from the Mercy of Allah-azwj. Its Creator is Mighty and Majestic and we do not despair him from it for as long as there is a soul in him, and even if he were to be obstinate, tyrannical, straying, due to what our Lord-azwj Blessed and Exalted has Described Himself with, from the Tenderness, and the Kindness, and the Mercy, and He-azwj has Pointed upon of the Eman and what He-azwj has Commanded with of seeking the Forgiveness and the repentance, and in this is merit of the coveting for you regarding your need, if Allah-azwj so Desires.
وَ زَعَمُوا أَنَّهُ كَانَ فِي زَمَنٍ مِنَ الْأَزْمَانِ مَلِكٌ عَظِيمُ الصَّوْتِ فِي الْعِلْمِ رَفِيقٌ سَائِسٌ يُحِبُّ الْعَدْلَ فِي أُمَّتِهِ وَ الْإِصْلَاحَ لِرَعِيَّتِهِ عَاشَ بِذَلِكَ زَمَاناً بِخَيْرِ حَالٍ ثُمَّ هَلَكَ فَجَزِعَتْ عَلَيْهِ أُمَّتُهُ وَ كَانَ بِامْرَأَةٍ لَهُ حَمْلٌ-
And they are claiming there used to be in an era from the eras, a king of mighty voice regarding the knowledge, a friendly ruler. He loved the justice in his community and the correction for his citizens. He lived with that to a long time in a good state. Then he dies, so his community panicked upon him, and there was a pregnancy for him with his wife.
فَذَكَرَ الْمُنَجِّمُونَ وَ الْكَهَنَةُ أَنَّهُ غُلَامٌ وَ كَانَ يُدَبِّرُ مُلْكَهُمْ مَنْ كَانَ يَلِي ذَلِكَ فِي زَمَانِ مُلْكِهِمْ فَاتَّفَقَ الْأَمْرُ كَمَا ذَكَرَهُ الْمُنَجِّمُونَ وَ الْكَهَنَةُ وَ وُلِدَ مِنْ ذَلِكَ الْحَمْلِ غُلَامٌ
The astrologers and the sooth-sayers mentioned that he is a boy and he would manage their kingdom one who would be in charge of that during the time of their kingdom. The matter was co-incidental like what the astrologers and the soothsayers had mentioned, and a boy was born from that pregnancy.
فَأَقَامُوا عِنْدَ مِيلَادِهِ سَنَةً بِالْمَعَازِفِ وَ الْمَلَاهِي وَ الْأَشْرِبَةِ وَ الْأَطْعِمَةِ ثُمَّ إِنَّ أَهْلَ الْعِلْمِ مِنْهُمْ وَ الْفِقْهِ وَ الرَّبَّانِيِّينَ قَالُوا لِعَامَّتِهِمْ إِنَّ هَذَا الْمَوْلُودَ إِنَّمَا هُوَ هِبَةٌ مِنَ اللَّهِ تَعَالَى وَ قَدْ جَعَلْتُمُ الشُّكْرَ لِغَيْرِهِ وَ إِنْ كَانَ هِبَةً مِنْ غَيْرِ اللَّهِ عَزَّ وَ جَلَّ فَقَدْ أَدَّيْتُمُ الْحَقَّ إِلَى مَنْ أَعْطَاكُمُوهُ وَ اجْتَهَدْتُمْ فِي الشُّكْرِ لِمَنْ رَزَقَكُمُوهُ
They stood during his birth for a year with the musical instruments and the amusements, and the drinks and the meals. Then from them, the people of knowledge, and the understanding, and opiners said to their general publish, ‘This new-bord, rather he is a gift from Allah-azwj the Exalted and you have made the thanking to someone else, and if he were a gift from Allah-azwj Mighty and Majestic, you should be giving the right to the One Who has Given him to you and should be striving in thanking the One Who has Graced him to you’.
فَقَالَ لَهُمُ الْعَامَّةُ مَا وَهَبَهُ لَنَا إِلَّا اللَّهُ تَبَارَكَ وَ تَعَالَى وَ لَا امْتَنَّ بِهِ عَلَيْنَا غَيْرُهُ
The general public said to them, ‘No on has gifted him to us except Allah-azwj Blessed and Exalted, nor has someone else conferred him upon us!’
قَالَ الْعُلَمَاءُ فَإِنْ كَانَ اللَّهُ عَزَّ وَ جَلَّ هُوَ الَّذِي وَهَبَهُ لَكُمْ فَقَدْ أَرْضَيْتُمْ غَيْرَ الَّذِي أَعْطَاكُمُ وَ أَسْخَطْتُمُ اللَّهَ الَّذِي وَهَبَهُ لَكُمْ
The scholars said, ‘So if it was Allah-azwj Mighty and Majestic, He-azwj is the One Who has Gifted him to you, you are being satisfied with other than which He-azwj has Given you, and you are annoying Allah-azwj Who has Gifted him to you’.
فَقَالَتْ لَهُمُ الرَّعِيَّةُ فَأَشِيرُوا لَنَا أَيُّهَا الْحُكَمَاءُ وَ أَخْبِرُونَا أَيُّهَا الْعُلَمَاءُ فَنَتَّبِعَ قَوْلَكُمْ وَ نَتَقَبَّلَ نَصِيحَتَكُمْ وَ مُرُونَا بِأَمْرِكُمْ
The citizens said to them, ‘O you wise ones! Indicate to us and inform us, O you scholars, so we can follow your word and accept your advice, and instruct us with your instructions!’
قَالَتِ الْعُلَمَاءُ فَإِنَّا نَرَى لَكُمْ أَنْ تَعْدِلُوا عَنِ اتِّبَاعِ مَرْضَاةِ الشَّيْطَانِ بِالْمَعَازِفِ وَ الْمَلَاهِي وَ الْمُسْكِرِ إِلَى ابْتِغَاءِ مَرْضَاةِ اللَّهِ عَزَّ وَ جَلَّ وَ شُكْرِهِ عَلَى مَا أَنْعَمَ بِهِ عَلَيْكُمْ أَضْعَافَ شُكْرِكُمُ الشَّيْطَانَ حَتَّى يُغْفَرَ لَكُمْ مَا كَانَ مِنْكُمْ
The scholars said, ‘We view for you all that you should turn away from following satisfactions of Satan-la with the musical instruments and the amusements and the intoxications, to seeking Satisfaction of Allah-azwj Mighty and Majestic and thank Him-azwj upon what He-azwj has Favoured with upon you, double of your thanking the Satan-la, until He-azwj Forgives you all of what has happened from you’.
قَالَتِ الرَّعِيَّةُ- لَا تَحْمِلُ أَجْسَادُنَا كُلَّ الَّذِي قُلْتُمْ وَ أَمَرْتُمْ بِهِ
The citizens said, ‘Our bodies cannot endure that which you are saying and instructing us with’.
قَالَتِ الْعُلَمَاءُ يَا أُولِي الْجَهْلِ كَيْفَ أَطَعْتُمْ مَنْ لَا حَقَّ لَهُ عَلَيْكُمْ وَ تَعْصُونَ مَنْ لَهُ الْحَقُّ الْوَاجِبُ عَلَيْكُمْ وَ كَيْفَ قَوِيتُمْ عَلَى مَا لَا يَنْبَغِي وَ تَضْعُفُونَ عَمَّا يَنْبَغِي
The scholars said, ‘O ones of ignorance! How come you can obey the one there is no right for him-la upon you, and are disobeying the One Who has the obligatory right upon you? And how come you are strong upon what is not befitting and are weak from what is befitting?’
قَالُوا لَهُمْ يَا أَئِمَّةَ الْحُكَمَاءِ عَظُمَتْ فِينَا الشَّهَوَاتُ وَ كَثُرَتْ فِينَا اللَّذَّاتُ فَقَوِينَا بِمَا عَظُمَ فِينَا مِنْهَا عَلَى الْعَظِيمِ مِنْ مُشْكِلِهَا وَ ضَعُفَتْ مِنَّا النِّيَّاتُ فَعَجَزْنَا عَنْ حَمْلِ الْمُثْقِلَاتِ فَارْضَوْا مِنَّا فِي الرُّجُوعِ عَنْ ذَلِكَ يَوْماً فَيَوْماً وَ لَا تُكَلِّفُونَا كُلَّ هَذَا الثَّقَلِ-
They said to them, ‘O wise leaders! The lustful desires are mighty among us and the pleasures are many among us, so strengthen us from our problems, and the intentions are weak from us, so we are unable from carrying the heavy burdens. Therefore be satisfied from us in retracting from that for a day, so a day, and do not encumber us all this load’.
قَالُوا لَهُمْ يَا مَعْشَرَ السُّفَهَاءِ أَ لَسْتُمْ أَبْنَاءَ الْجَهْلِ وَ إِخْوَانَ الضَّلَالِ حِينَ خَفَّتْ عَلَيْكُمُ الشِّقْوَةُ وَ ثَقُلَتْ عَلَيْكُمُ السَّعَادَةُ
They said to them, ‘O community of foolish ones! Aren’t you sons of the ignorance and the brothers of straying, when the misery is light upon you and the happiness is heavy upon you?’
قَالُوا لَهُمْ أَيُّهَا السَّادَةُ الْحُكَمَاءُ وَ الْقَادَةُ الْعُلَمَاءُ إِنَّا نَسْتَجِيرُ مِنْ تَعْنِيفِكُمْ إِيَّانَا بِمَغْفِرَةِ اللَّهِ عَزَّ وَ جَلَّ وَ نَسْتَتِرُ مِنْ تَعْيِيرِكُمْ لَنَا بِعَفْوِهِ فَلَا تُؤَنِّبُونَا وَ لَا تُعَيِّرُونَا بِضَعْفِنَا وَ لَا تَعِيبُوا الْجَهَالَةَ عَلَيْنَا
They said to them, ‘O you wise chiefs and guides, the scholars! We seek refuge from your abusing us by Forgiveness of Allah-azwj Mighty and Majestic, and we veil from your reproaching us with His-azwj Pardon. Therefore, neither blame us nor reproach us of our weakness and do not fault the ignorance being upon us.
فَإِنَّا إِنْ أَطَعْنَا اللَّهَ مَعَ عَفْوِهِ وَ حِلْمِهِ وَ تَضْعِيفِهِ الْحَسَنَاتِ أَوِ اجْتَهَدْنَا فِي عِبَادَتِهِ مِثْلَ الَّذِي بَذَلْنَا لِهَوَانَا مِنَ الْبَاطِلِ بَلَغْنَا حَاجَتَنَا وَ بَلَّغَ اللَّهُ عَزَّ وَ جَلَّ بِنَا غَايَتَنَا وَ رَحِمَنَا كَمَا خَلَقَنَا
If we were to obey Allah-azwj with His-azwj Pardon, and His-azwj Forbearance, and His-azwj Multiplying the good deeds, or our struggling in worshipping Him-azwj similar to which we have exerted for our whims from the falsehood, we would reach our need, and Allah-azwj Mighty and Majestic will reach with us to our peaks, and He-azwj will Mercy us just as He-azwj has Created us’.
فَلَمَّا قَالُوا ذَلِكَ أَقَرَّهُمْ عُلَمَاؤُهُمْ وَ رَضُوا قَوْلَهُمْ فَصَلُّوا وَ صَامُوا وَ تَعَبَّدُوا وَ أَعْظَمُوا الصَّدَقَاتِ سَنَةً كَامِلَةً فَلَمَّا انْقَضَى ذَلِكَ مِنْهُمْ قَالَتِ الْكَهَنَةُ إِنَّ الَّذِي صَنَعَتْ هَذِهِ الْأُمَّةُ عَلَى هَذَا الْمَوْلُودِ يُخْبِرُ أَنَّ هَذَا الْمَلِكَ يَكُونُ فَاجِراً وَ يَكُونُ بَارّاً وَ يَكُونُ مُتَجَبِّراً وَ يَكُونُ مُتَوَاضِعاً وَ يَكُونُ مُسِيئاً وَ يَكُونُ مُحْسِناً
When they said that, they acknowledged their scholar and were satisfied with their words, and they prayed, and fasted, and worshipped, and gave the charities for a whole year. When that terminated from them, the soothsayers said, ‘That which this community has done upon this new-born informs that this king happens to be immoral, while he will be righteous, and he would be tyrannical while he would be humble, and he would be an evil doer while he would be a good doer’.
وَ قَالَ الْمُنَجِّمُونَ مِثْلَ ذَلِكَ فَقِيلَ لَهُمْ كَيْفَ قُلْتُمْ ذَلِكَ قَالَ الْكَهَنَةُ قُلْنَا هَذَا مِنْ قِبَلِ اللَّهْوِ وَ الْمَعَازِفِ وَ الْبَاطِلِ الَّذِي صُنِعَ عَلَيْهِ وَ مَا صُنِعَ عَلَيْهِ مِنْ ضِدِّهِ بَعْدَ ذَلِكَ
And the astrologers said similar to that. It was said to them, ‘How come you said that?’ The soothsayers said, ‘We said this from perspective of the playfulness, and the musical instruments, and the falsehood which had been done upon him (by order of the king), and what was done opposite to it after that’.
وَ قَالَ الْمُنَجِّمُونَ قُلْنَا ذَلِكَ مِنْ قِبَلِ اسْتِقَامَةِ الزُّهَرَةِ وَ الْمُشْتَرِي
The astrologers that, ‘We said that from the perspective of the straightness of the Venus and the Jupiter’.
فَنَشَأَ الْغُلَامُ بِكِبْرٍ- لَا يُوصَفُ عَظَمَتُهُ وَ مَرَحٍ لَا يُنْعَتُ وَ عُدْوَانٍ لَا يُطَاقُ فَعَسَفَ وَ جَارَ وَ ظَلَمَ فِي الْحُكْمِ وَ غَشَمَ وَ كَانَ أَحَبُّ النَّاسِ إِلَيْهِ مَنْ وَافَقَهُ عَلَى ذَلِكَ وَ أَبْغَضُ النَّاسِ إِلَيْهِ مَنْ خَالَفَهُ فِي شَيْءٍ مِنْ ذَلِكَ وَ اغْتَرَّ بِالشَّبَابِ وَ الصِّحَّةِ وَ الْقُدْرَةِ وَ الظَّفَرِ وَ النَّظَرِ
The boy grew with arrogance. His greatness could not be described, and happiness not be attributed, and aggression could not be endured. He abused, and was tyrannical, and unjust in the rulings, and was repressive, and the most beloved of the people to him was one concurred with him upon that and the most hateful of the people to him was one who opposed him regarding anything from that, and he was deceived by the youthfulness and the good health, and the power, and the victory.
فَامْتَلَأَ سُرُوراً وَ إِعْجَاباً بِمَا هُوَ فِيهِ وَ رَأَى كُلَّمَا يُحِبُّهُ وَ سَمِعَ كُلَّمَا اشْتَهَى حَتَّى بَلَغَ اثْنَتَيْنِ وَ ثَلَاثِينَ سَنَةً ثُمَّ جَمَعَ نِسَاءً مِنْ بَنَاتِ الْمُلُوكِ وَ صِبْيَاناً وَ الْجَوَارِيَ وَ الْمُخَدَّرَاتِ وَ خَيْلَهُ الْمُطَهَّمَاتِ الْعَنَاقَ وَ أَلْوَانَ مَرَاكِبِهِ الْفَاخِرَةِ وَ وَصَائِفَهُ وَ خُدَّامَهُ الَّذِينَ يَكُونُونَ فِي خِدْمَتِهِ
He was filled with cheerfulness and wonderment with what he was in, and saw all what he loved and heard all what he desired, until he reached thirty-two years of age. Then he gathered women from daughters of the kings, and children, and the slave girls, and the veiled virgins, and the important necks on his horses, and a variety of pride-worthy carriages, and his butlers and his servants, those who happened to be in his service.
فَأَمَرَهُمْ أَنْ يَلْبَسُوا أَجَدَّ ثِيَابِهِمْ وَ يَتَزَيَّنُوا بِأَحْسَنِ زِينَتِهِمْ وَ أَمَرَ بِبِنَاءِ مَجْلِسٍ مُقَابِلَ مَطْلَعِ الشَّمْسِ صَفَائِحُ أَرْضِهِ الذَّهَبُ مُفَضَّضاً بِأَنْوَاعِ الْجَوَاهِرِ طُولُهُ مِائَةٌ وَ عِشْرُونَ ذِرَاعاً وَ عَرْضُهُ سِتُّونَ ذِرَاعاً مُزَخْرَفاً سَقْفُهُ وَ حِيطَانُهُ قَدْ زُيِّنَ بِكَرَائِمِ الْحُلِيِّ وَ صُنُوفِ الْجَوْهَرِ وَ اللُّؤْلُؤِ النَّظِيمِ وَ فَاخِرِهِ
He ordered them to be wearing the newest of their clothes, and be adorned with best of their adornments; and he ordered with building a seat facing the sunrise, coating its sheets with gold, embedded with types of jewels. It’s length was of one hundred and twenty cubits, and its width was of sixty cubits. Its ceiling and its walls were decorated, being adorned with honourable ornaments and types of jewels and pearls arranged and luxuries.
وَ أَمَرَ بِضُرُوبِ الْأَمْوَالِ فَأُخْرِجَتْ مِنَ الْخَزَائِنِ وَ نُضِّدَتْ سِمَاطَيْنِ أَمَامَ مَجْلِسِهِ- وَ أَمَرَ جُنُودَهُ وَ أَصْحَابَهُ وَ قُوَّادَهُ وَ كُتَّابَهُ وَ حُجَّابَهُ وَ عُظَمَاءَ أَهْلِ بِلَادِهِ وَ عُلَمَاءَهُمْ فَحَضَرُوا فِي أَحْسَنِ هَيْئَتِهِمْ وَ أَجْمَلِ جَمَالِهِمْ
And he ordered with bags of money, so there were extracted from the treasuries and were arranges in two lines on a road in front of his eats. And he ordered his army, and his companions, and his leaders, and his scribes, and his guards, and great ones of the people of his city, and their scholars. They presented in best of their uniforms and best of their beauties.
وَ تَسَلَّحَ فُرْسَانُهُ وَ رَكِبَتْ خُيُولُهُ فِي عُدَّتِهِمْ ثُمَّ وَقَفُوا عَلَى مَرَاكِزِهِمْ وَ مَرَاتِبِهِمْ صُفُوفاً وَ كَرَادِيسَ وَ إِنَّمَا أَرَادَ بِزَعْمِهِ أَنْ يَنْظُرَ إِلَى مَنْظَرٍ رَفِيعٍ حَسَنٍ تُسَرُّ بِهِ نَفْسُهُ وَ تَقَرُّ بِهِ عَيْنُهُ
He armed his knights and rode his horses among their number. Then they paused based upon their centres and their ranks in rows crowded together, and rather he intended by his claim, that he would be looking at a scene of excellent loftiness to cheer himself by it and delight his eyes by it.
ثُمَّ خَرَجَ فَصَعِدَ إِلَى مَجْلِسِهِ فَأَشْرَفَ عَلَى مَمْلَكَتِهِ فَخَرُّوا لَهُ سُجَّداً فَقَالَ لِبَعْضِ غِلْمَانِهِ قَدْ نَظَرْتُ فِي أَهْلِ مَمْلَكَتِي إِلَى مَنْظَرٍ حَسَنٍ وَ بَقِيَ أَنْ أَنْظُرَ إِلَى صُورَةِ وَجْهِي
Then he came out to his seat. He overlooked upon his kingdom, and they fell down prostrating to him. He said to one his servants, ‘I am looking among people of my kingdom to an excellent scene, and there remain my looking at my own face’.
فَدَعَا بِمِرْآةٍ فَنَظَرَ إِلَى وَجْهِهِ فَبَيْنَا هُوَ يَقْلِبُ طَرْفَهُ فِيهَا إِذْ لَاحَتْ لَهُ شَعْرَةٌ بَيْضَاءُ مِنْ لِحْيَتِهِ كَغُرَابٍ أَبْيَضَ بَيْنَ غِرْبَانٍ سُودٍ وَ اشْتَدَّ مِنْهَا ذُعْرُهُ وَ فَزَعُهُ وَ تَغَيَّرَ فِي عَيْنِهِ حَالَةٌ وَ ظَهَرَتِ الْكَآبَةُ وَ الْحُزْنُ فِي وَجْهِهِ وَ تَوَلَّى السُّرُورُ مِنْهُ
He called for a mirror. He looked at his face. While he was turning his eyes in it when there appeared to him a white hair from his beard, like a white crow between black crows, and his hear and his panic intensified from it, the situation changed in his eyes, and the gloominess and the grief was apparent in his face, the cheerfulness turned from him.
ثُمَّ قَالَ فِي نَفْسِهِ هَذَا حِينٌ نَعَى إِلَيَّ شَبَابِي وَ بَيَّنَ لِي أَنَّ مُلْكِي فِي ذَهَابٍ وَ أُوذِنْتُ بِالنُّزُولِ عَنْ سَرِيرِ مُلْكِي
Then he said within himself, ‘This is when my youth has obituarised to me, and it is clear to me that my kingdom is going, and I have been proclaimed with the declined from the throne of my kingdom’.
ثُمَّ قَالَ هَذِهِ مُقَدِّمَةُ الْمَوْتِ وَ رَسُولُ الْبَلَاءِ لَمْ يَحْجُبْهُ عَنِّي حَاجِبٌ وَ لَمْ يَمْنَعْهُ عَنِّي حَارِسٌ فَنَعَى إِلَى نَفْسِي وَ أَذَّنَ لِي بِزَوَالِ مُلْكِي فَمَا أَسْرَعَ هَذَا فِي تَبْدِيلِ بَهْجَتِي وَ ذَهَابِ سُرُورِي وَ هَدْمِ قُوَّتِي لَمْ يَمْنَعْهُ مِنِّي الْحُصُونُ وَ لَمْ تَدْفَعْهُ عَنِّي الْجُنُودُ
Then he said, ‘This is the precursor of death and a message of the calamity. No guard can bar it from me nor can any guard prevent it from me. It has obituarised to myself and has proclaimed to me with decline of my kingdom. How quick this had been in replacing my glory and removing my cheerfulness, and demolished my strength. The fortress did not prevent it from me and the armies did not push it back from me.
هَذَا سَالِبُ الشَّبَابِ وَ الْقُوَّةِ وَ مَاحِقُ الْعِزِّ وَ الثَّرْوَةِ وَ مُفَرِّقُ الشَّمْلِ وَ قَاسِمُ التُّرَاثِ بَيْنَ الْأَوْلِيَاءِ وَ الْأَعْدَاءِ مُفْسِدُ الْمَعَاشِ وَ مُنَغِّصُ اللَّذَّاتِ وَ مُخَرِّبُ الْعِمَارَاتِ وَ مُشَتِّتُ الْجَمْعِ وَ وَاضِعُ الرَّفِيعِ وَ مُذِلُّ الْمَنِيعِ قَدْ أَنَاخَتْ بِي أَثْقَالُهُ وَ نَصَبَ لِي حِبَالَهُ
This is a stripper of the youth and the strength, and obliterator of the honour and the wealth, and separates the families, and distributes the inheritances between the friends and the enemies, spoiling the life, and detractor of the pleasures, and ruins the buildings, and scatters the collection, and drops the lofty one, and humbles the invincible. It has dropped its load with me and has set up its ropes to me’.
ثُمَّ نَزَلَ عَنْ مَجْلِسِهِ حَافِياً مَاشِياً وَ قَدْ صَعِدَ إِلَيْهِ مَحْمُولًا ثُمَّ جَمَعَ إِلَيْهِ جُنُودَهُ وَ دَعَا إِلَيْهِ ثِقَاتَهُ فَقَالَ أَيُّهَا الْمَلَأُ مَا ذَا صَنَعْتُ فِيكُمْ وَ مَا أَتَيْتُ إِلَيْكُمْ مُنْذُ مَلَكْتُكُمْ وَ وُلِّيتُ أُمُورَكُمْ
Then he descended from his seat walking bare-footed, and a carried had been ascended to him. Then he gathered his armies to him and called his trusted ones to him. He said, ‘O assembly! What have I done among you and what have I dealt to you since I became your king and took charge of your affairs?’
قَالُوا لَهُ أَيُّهَا الْمَلِكُ الْمَحْمُودُ عَظُمَ بَلَاؤُكَ عِنْدَنَا وَ هَذِهِ أَنْفُسُنَا مَبْذُولَةً فِي طَاعَتِكَ فَمُرْنَا بِأَمْرِكَ-
They said to him, ‘O you praised king! You affliction is mighty with us, and these are ourselves exerting in your obedience, so order us with your orders’.
قَالَ طَرَقَنِي عَدُوٌّ نَحِيفٌ لَمْ تَمْنَعُونِي مِنْهُ حَتَّى نَزَلَ بِي وَ كُنْتُمْ عُدَّتِي وَ ثِقَاتِي
He said, ‘A thin enemy came to me at night, you did not defend me from him until he befell with me, and you were my preparation and my trusted ones!’
قَالُوا أَيُّهَا الْمَلِكُ أَيْنَ هَذَا الْعَدُوُّ أَ يُرَى أَمْ لَا يُرَى
They said, ‘O you king! Where is this enemy? Can he be seen or not seen?’
قَالَ يُرَى بِأَثَرٍ وَ لَا يُرَى عَيْنُهُ
He can be seen by impacts and his whereabouts cannot be seen’.
قَالُوا أَيُّهَا الْمَلِكُ هَذِهِ عُدَّتُنَا كَمَا تَرَى وَ عِنْدَنَا سَكَنٌ وَ فِينَا ذَوُو الْحِجَى وَ النُّهَى فَأَرِنَاهُ نَكْفِكَ مَا مِثْلُهُ يُكْفَى
They said, ‘O you king! This is our equipment like what you see and with us there is calmness, and among us there are ones with arguments and cleverness, so show us, we shall suffice you what the likes of him can be suffice with’.
قَالَ قَدْ عَظُمَ الِاغْتِرَارُ مِنِّي بِكُمْ وَ وَضَعْتُ الثِّقَةَ فِي غَيْرِ مَوْضِعِهَا حِينَ اتَّخَذْتُكُمْ وَ جَعَلْتُكُمْ لِنَفْسِي جُنَّةً وَ إِنَّمَا بَذَلْتُ لَكُمُ الْأَمْوَالَ وَ رَفَعْتُ شَرَفَكُمْ وَ جَعَلْتُكُمُ الْبِطَانَةَ دُونَ غَيْرِكُمْ لِتَحْفَظُونِي مِنَ الْأَعْدَاءِ وَ تَحْرُسُونِي مِنْهُمْ
He said, ‘And my being deceived with you all is too much, and I have placed my trust in other than its (rightful) place when took you all and made you a shield for myself, and rather I have spent wealth for you and raised your nobilities, and made you confidants besides other for you to protect me from the enemies and guard me from them.
ثُمَّ أَيَّدْتُكُمْ عَلَى ذَلِكَ بِتَشْيِيدِ الْبُلْدَانِ وَ تَحْصِينِ الْمَدَائِنِ وَ الثِّقَةِ مِنَ الصَّلَاحِ وَ نَحَّيْتُ عَنْكُمُ الْهُمُومَ وَ فَرَّغْتُكُمْ لِلنَّجْدَةِ وَ الِاحْتِفَاظِ وَ لَمْ أَكُنْ أَخْشَى أَنْ أُرَاعَ مَعَكُمْ وَ لَا أَتَخَوَّفُ الْمَنُونَ عَلَى بُنْيَانِي وَ أَنْتُمْ عُكُوفٌ مُطِيفُونَ بِهِ فَطُرِقْتُ وَ أَنْتُمْ حَوْلِي وَ أُتِيتُ وَ أَنْتُمْ مَعِي
Then I supported you upon that by building the cities, and fortifying the cities, and trust from the righteousness, and kept the worries aside from you, and freed you for the help and the protection, and did not become fearful being in care with you, and I was not afraid of the afflictions upon my constructions while you were standing around it. I went out and you were around me, and I came and you were with me.
فَلَئِنْ كَانَ هَذَا ضعف [ضَعْفاً] مِنْكُمْ فَمَا أَخَذْتُ أَمْرِي بِثِقَةٍ وَ إِنْ كَانَتْ غَفْلَةً مِنْكُمْ فَمَا أَنْتُمْ بِأَهْلِ النَّصِيحَةِ وَ لَا عَلَيَّ بِأَهْلِ الشَّفَقَةِ-
If there were to be the weakness from you, then I have not taken my affairs with trusted ones, and if the heedlessness were from you, then you are not rightful with the advising nor are you people of compassion upon me’.
قَالُوا أَيُّهَا الْمَلِكُ أَمَّا شَيْءٌ نُطِيقُ دَفْعَهُ بِالْخَيْلِ وَ الْقُوَّةِ فَلَيْسَ بِوَاصِلٍ إِلَيْكَ إِنْ شَاءَ اللَّهُ وَ نَحْنُ أَحْيَاءٌ وَ أَمَّا مَا لَا يُرَى فَقَدْ غُيِّبَ عَنَّا عِلْمُهُ وَ عَجَزَتْ قُوَّتُنَا عَنْهُ
They said, ‘O you king! As for something we can endure, we will repel it with the cavalry and the strength, so it will not arrive to you, if Allah-azwj so Desires, while we are alive, and as for what cannot be sees, so its knowledge is hidden from us, and our strength are frustrated from it’.
قَالَ أَ لَيْسَ اتَّخَذْتُكُمْ لِتَمْنَعُونِي مِنْ عَدُوِّي
He said, ‘Have I taken you all so that you will be defending me from my enemy?’
قَالُوا بَلَى
They said, ‘Yes’.
قَالَ فَمِنْ أَيِّ عَدُوٍّ تَحْفَظُونِي مِنَ الَّذِي يَضُرُّنِي أَوْ مِنَ الَّذِي لَا يَضُرُّنِي
He said, ‘From which enemy are you guarding me, the one who harms me or one who does not harm me?’
قَالُوا مِنَ الَّذِي يَضُرُّكَ
They said, ‘From the one who harms you’.
قَالَ أَ فَمِنْ كُلِّ ضَارٍّ لِي أَوْ مِنْ بَعْضِهِمْ
He said, ‘Is it from all who are harmful to me or from some of them?’
قَالُوا مِنْ كُلِّ ضَارٍّ
They said: ‘From every one harmful’.
قَالَ فَإِنَّ رَسُولَ الْبِلَى قَدْ أَتَانِي يَنْعَى إِلَى نَفْسِي وَ مُلْكِي وَ يَزْعُمُ أَنَّهُ يُرِيدُ خَرَابَ مَا عُمِّرْتُ وَ هَدْمَ مَا بَنَيْتُ وَ تَفْرِيقَ مَا جَمَعْتُ وَ فَسَادَ مَا أَصْلَحْتُ وَ تَبْذِيرَ مَا أَحْرَزْتُ وَ تَبْدِيلَ مَا عَمِلْتُ وَ تَوْهِينَ مَا وَثِقْتُ
He said, ‘The messenger of affliction had come to me obituarising to myself, and of my kingdom, and he claimed that he intended to ruin what I have constructed, and demolish what I have built, and separate what I have gathered, and spoil what I have corrected, and waste what I have achieved, and replace what I have worked, and weaken what I have trusted.
وَ زَعَمَ أَنَّ مَعَهُ الشَّمَاتَةَ مِنَ الْأَعْدَاءِ وَ قَدْ قَرَّتْ بِي أَعْيُنُهُمْ فَإِنَّهُ يُرِيدُ أَنْ يُعْطِيَهُمْ مِنِّي شِفَاءَ صُدُورِهِمْ وَ ذَكَرَ أَنَّهُ سَيَهْزِمُ جَيْشِي وَ يُوحِشُ أُنْسِي وَ يُذْهِبُ عِزِّي وَ يؤتم [يُوتِمُ] وُلْدِي وَ يُفَرِّقُ جُمُوعِي وَ يُفْجِعُ بِي إِخْوَانِي وَ أَهْلِي وَ قَرَابَتِي وَ يَقْطَعُ أَوْصَالِي وَ يُسْكِنُ مَسَاكِنَ أَعْدَائِي-
And he claimed that with him is the gloating from the enemies, and he will delight their eyes with me, for he wants to give them healing of their chests from me, and he mentioned that they will bemocking my army, and make lonely my comfort, and remove my honour, and orphan my children, and disperse my crowd, and agonise through me my brothers, and my family, and my relatives, and cut off my connections, and dwell in the dwelling of my enemies’.
قَالُوا أَيُّهَا الْمَلِكُ إِنَّمَا نَمْنَعُكَ مِنَ النَّاسِ وَ السِّبَاعِ وَ الْهَوَامِّ وَ دَوَابِّ الْأَرْضِ فَأَمَّا الْبَلَاءُ فَلَا طَاقَةَ لَنَا بِهِ وَ لَا قُوَّةَ لَنَا عَلَيْهِ وَ لَا امْتِنَاعَ لَنَا مِنْهُ
They said, ‘O you king! But rather, we defend you from the people, and the wild animals, and the vermin, and animals of the earth. As for the calamity, there is no strength for us with it, nor is there any strength for us against it, nor is there any defence for us from it’.
فَقَالَ فَهَلْ مِنْ حِيلَةٍ فِي دَفْعِ ذَلِكَ مِنِّي
He said, ‘So is there any ploy in repelling that from me?’
قَالُوا لَا
They said, ‘No’.
قَالَ فَشَيْءٌ دُونَ ذَلِكَ تُطِيقُونَهُ
He said, ‘Something lower than that, will you endure it?’
قَالُوا وَ مَا هُوَ-
They said, ‘And what is it?’
قَالَ الْأَوْجَاعُ وَ الْأَحْزَانُ وَ الْهُمُومُ
He said, ‘The pains, and the griefs, and the worries’.
قَالُوا أَيُّهَا الْمَلِكُ إِنَّمَا قَدْ قَدَّرَ هَذِهِ الْأَشْيَاءَ قَوِيٌّ لَطِيفٌ وَ ذَلِكَ يَثُورُ مِنَ الْجِسْمِ وَ النَّفْسِ وَ هُوَ يَصِلُ إِلَيْكَ إِذَا لَمْ يُوصَلْ وَ لَا يُحْجَبُ عَنْكَ وَ إِنْ حُجِبَ
They said, ‘O you king! But rather, He-azwj has Pre-determined these thing, the Strong, the Subtle, and that erupts from the body and the soul, and it arrive to you when it is not connected, nor can it be barred from you, and even if it is veiled’.
قَالَ فَأَمْرٌ دُونَ ذَلِكَ
He said, ‘So (what about) a matter below that?’
قَالُوا وَ مَا هُوَ
They said, ‘And what is it?’
قَالَ مَا قَدْ سَبَقَ مِنَ الْقَضَاءِ
He said, ‘Whatever has preceded from the Decree’.
قَالُوا أَيُّهَا الْمَلِكُ وَ مَنْ ذَا غَالَبَ الْقَضَاءَ فَلَمْ يُغْلَبْ وَ مَنْ ذَا كَابَرَهُ فَلَمْ يُقْهَرْ
They said, ‘O you king! And who can overcome the Decree but is not overcome? And who can challenge Him-azwj but He-azwj does not Subdue him?’
قَالَ فَمَا ذَا عِنْدَكُمْ
He said, ‘So what is that which is with you?’
قَالُوا مَا نَقْدِرُ عَلَى دَفْعِ الْقَضَاءِ وَ قَدْ أَصَبْتَ التَّوْفِيقَ وَ التَّسْدِيدَ فَمَا ذَا الَّذِي تُرِيدُ-
They said, ‘We are not able upon repelling the Decree, and you have achieved the inclination and the rightful way, so what is what which you want?’
قَالَ أُرِيدُ أَصْحَاباً يَدُومُ عَهْدُهُمْ وَ يَفُوا لِي وَ تَبْقَى لِي أُخُوَّتُهُمْ وَ لَا يَحْجُبُهُمْ عَنِّي الْمَوْتُ وَ لَا يَمْنَعُهُمُ الْبِلَى عَنْ صُحْبَتِي وَ لَا يَشْتَمِلُ بِهِمُ الِامْتِنَاعُ عَنْ صُحْبَتِي وَ لَا يُفْرِدُونِي إِنْ مِتُّ وَ لَا يُسَلِّمُونِي إِنْ عِشْتُ وَ يَدْفَعُونَ عَنِّي مَا عَجَزْتُمْ عَنْهُ مِنْ أَمْرِ الْمَوْتِ
He said, ‘I want companions whose pacts are permanent, and they will be loyal to me, and their brotherhood will remain for me, and the death will not veil them from me, nor will the decay prevent them from accompanying me, nor will the prevention include them from accompanying me, nor will they leave me alone if I die, nor will they yield me if I were to live, and they will defend me for as long as you are unable from it, from the matter of death’.
قَالُوا أَيُّهَا الْمَلِكُ وَ مَنْ هَؤُلَاءِ الَّذِينَ وَصَفْتَ
They said, ‘O you king! And who are they, the one you have described?’
قَالَ هُمُ الَّذِينَ أَفْسَدْتُهُمْ بِاسْتِصْلَاحِكُمْ
He said, ‘They are those you have corrupted them with your reforms’.
قَالُوا أَيُّهَا الْمَلِكُ أَ فَلَا تَصْطَنِعُ عِنْدَنَا وَ عِنْدَهُمْ مَعْرُوفاً فَإِنَّ أَخْلَاقَكَ تَامَّةٌ وَ رَأْفَتَكَ عَظِيمَةٌ
They said, ‘O you king! Have you not done acts of kindness with us and with them? You manners are complete and your kindness is great!’
قَالَ إِنَّ فِي صُحْبَتِكُمْ إِيَّايَ السَّمَّ الْقَاتِلَ وَ الصَّمَمَ وَ الْعَمَى فِي طَاعَتِكُمْ وَ الْبَكَمَ فِي مُوَافَقَتِكُمْ-
He said, ‘In you accompanying me is the fatal poison, and the deafness and the blindness in your obedience, and the muteness in your compatibility’.
قَالُوا كَيْفَ ذَاكَ أَيُّهَا الْمَلِكُ
They said, ‘How is that so, O you king?’
قَالَ صَارَتْ صُحْبَتُكُمْ إِيَّايَ فِي الِاسْتِكْثَارِ وَ مُوَافَقَتُكُمْ عَلَى الْجَمْعِ وَ طَاعَتُكُمْ إِيَّايَ فِي الِاغْتِفَالِ فَبَطَّأْتُمُونِي عَنِ الْمَعَادِ وَ زَيَّنْتُمْ لِيَ الدُّنْيَا وَ لَوْ نَصَحْتُمُونِي ذَكَّرْتُمُونِيَ الْمَوْتَ وَ لَوْ أَشْفَقْتُمْ عَلَيَّ ذَكَّرْتُمُونِيَ الْبَلَاءَ وَ جَمَعْتُمْ لِي مَا يَبْقَى وَ لَمْ تَسْتَكْثِرُوا لِي مَا يَفْنَى
He said, ‘You accompanying me has come to be in abundance, and your compatibility upon the crowd, and your obedience to me in the heedlessness. You slowed me down from the Hereafter, and you adorned the world for me, and had you advised me you would have reminded me of the death, and had you been compassionate upon you would have reminded me of the afflictions, and you would have gathered for me what is to last, and you would not have augmented for me what is to perish.
فَإِنَّ تِلْكَ الْمَنْفَعَةَ الَّتِي ادَّعَيْتُمُوهَا ضَرَرٌ وَ تِلْكَ الْمَوَدَّةَ عَدَاوَةٌ وَ قَدْ رَدَدْتُهَا عَلَيْكُمْ لَا حَاجَةَ لِي فِيهَا مِنْكُمْ
So that is the benefit which I am counting as being harm, and that affection as enmity, and I am rejecting these upon you. There is no need for me regarding these from you all!’
قَالُوا أَيُّهَا الْمَلِكُ الْحَكِيمُ الْمَحْمُودُ قَدْ فَهِمْنَا مَقَالَتَكَ وَ فِي أَنْفُسِنَا إِجَابَتُكَ وَ لَيْسَ لَنَا أَنْ نَحْتَجَّ عَلَيْكَ فَقَدْ رَأَيْنَا مَكَانَ الْحُجَّةِ فَسُكُوتُنَا عَنْ حُجَّتِنَا فَسَادٌ لِمُلْكِنَا وَ هَلَاكٌ لِدُنْيَانَا وَ شَمَاتَةٌ لِعَدُوِّنَا وَ قَدْ نَزَلَ بِنَا أَمْرٌ عَظِيمٌ بِالَّذِي تَبَدَّلَ مِنْ رَأْيِكَ وَ أَجْمَعَ عَلَيْهِ أَمْرُكَ
They said, ‘O you king, the wise, the praised! We have understood your words, and have answered you in our souls, and there isn’t for us to argue against you, so we have viewed in place of the argument. Therefore, our silence from our arguments is a spoiler of our kingdom, and destruction for our world, and gloating for our enemies, and a mighty matter has descended with us, by which you have changed from your view and have gathered your matters upon it’.
قَالَ قُولُوا آمِنِينَ وَ اذْكُرُوا مَا بَدَا لَكُمْ غَيْرَ مَرْعُوبِينَ فَإِنِّي كُنْتُ إِلَى الْيَوْمِ مَغْلُوباً بِالْحَمِيَّةِ وَ الْأَنَفَةِ وَ أَنَا الْيَوْمَ غَالِبٌ لَهُمَا وَ كُنْتُ إِلَى الْيَوْمِ مَقْهُوراً لَهُمَا وَ أَنَا الْيَوْمَ قَاهِرٌ لَهُمَا وَ كُنْتُ إِلَى الْيَوْمِ مَلِكاً عَلَيْكُمْ فَقَدْ صِرْتُ عَلَيْكُمْ مَمْلُوكاً وَ أَنَا الْيَوْمَ عَتِيقٌ وَ أَنْتُمْ مِنْ مَمْلَكَتِي طُلَقَاءُ
He said, ‘Be saying securely, and mention what has changed for you without being terrified, for until today I had been overcome by the prejudice and the pride and today I have overcome upon these both, and until today I had been subdued to these and today I am a subduer of these, and until today I have been a king upon you all, so I have become a slave upon you, and today I am old and you are hereby free from my kingdom’.
قَالُوا أَيُّهَا الْمَلِكُ مَا الَّذِي كُنْتَ مَمْلُوكاً إِذْ كُنْتَ عَلَيْنَا مَلِكاً-
They said, ‘O you king! What is that which you were a slave of when you were a king upon us?’
قَالَ كُنْتُ مَمْلُوكاً لِهَوَايَ مَقْهُوراً بِالْجَهْلِ مُسْتَعْبِداً لِشَهَوَاتِي فَقَدْ قَطَعْتُ تِلْكَ الطَّاعَةَ عَنِّي وَ نَبَذْتُهَا خَلْفَ ظَهْرِي
He said, ‘I was a slave to my personal desires, subdued by the ignorance, enslaved to my lustful desires. That obedience has been cut off from me and I have discarded it behind my back’.
قَالُوا فَقُلْ مَا أَجْمَعْتَ أَيُّهَا الْمَلِكُ
They said, ‘O you king! What did you amass?’
قَالَ الْقُنُوعَ وَ التَّخَلِّيَ لِآخِرَتِي وَ تَرْكَ هَذَا الْغُرُورِ وَ نَبْذَ هَذَا الثَّقَلِ عَنْ ظَهْرِي وَ الِاسْتِعْدَادَ لِلْمَوْتِ وَ التَّأَهُّبَ لِلْبَلَاءِ فَإِنَّ رَسُولَهُ عِنْدِي قَدْ ذَكَرَ أَنَّهُ قَدْ أُمِرَ بِمُلَازَمَتِي وَ الْإِقَامَةِ مَعِي حَتَّى يَأْتِيَنِي الْمَوْتُ
He said, ‘The contentment and the seclusion for my Hereafter, and leaving this pride, and discarding this burden from my back, and preparation for the death, and the preparedness for the calamities, for its messenger is with me. He has reminded that he has been commanded with sticking with me, and the staying with me until the death comes to me’.
فَقَالُوا أَيُّهَا الْمَلِكُ وَ مَنْ هَذَا الرَّسُولُ الَّذِي قَدْ أَتَاكَ وَ لَمْ نَرَهُ وَ هُوَ مُقَدِّمَةُ الْمَوْتِ الَّذِي لَا نَعْرِفُهُ
They said, ‘O you king! And who is this messenger who has come to you, and we did not see him, and he is a precursor of the death whom we do not recognise?’
قَالَ أَمَّا الرَّسُولُ فَهَذَا الْبَيَاضُ يَلُوحُ بَيْنَ السَّوَادِ وَ قَدْ صَاحَ فِي جَمِيعِهِ بِالزَّوَالِ فَأَجَابُوا وَ أَذْعَنُوا وَ أَمَّا مُقَدِّمَةُ الْمَوْتِ فَالْبَلَاءُ الَّذِي هَذَا الْبَيَاضُ طُرُقُهُ
He said, ‘As for the messenger, it is this white (looming) looming between the black, and he has shouted among entirety of it with the decline. So, they answered and acquiesced; as for the precursor of death, it is the affliction which is this white (hair), its knocking (the door) at night’.
قَالُوا أَيُّهَا الْمَلِكُ أَ فَتَدَعُ مَمْلَكَتَكَ وَ تُهْمِلُ رَعِيَّتَكَ وَ كَيْفَ لَا تَخَافُ الْإِثْمَ فِي تَعْطِيلِ أُمَّتِكَ أَ لَسْتَ تَعْلَمُ أَنَّ أَعْظَمَ الْأَمْرِ فِي اسْتِصْلَاحِ النَّاسِ وَ أَنَّ رَأْسَ الصَّلَاحِ الطَّاعَةُ لِلْأُمَّةِ وَ الْجَمَاعَةِ فَكَيْفَ لَا تَخَافُ مِنَ الْإِثْمِ وَ فِي هَلَاكِ الْعَامَّةِ مِنَ الْإِثْمِ فَوْقَ الَّذِي تَرْجُو مِنَ الْأَجْرِ فِي صَلَاحِ الْخَاصَّةِ أَ لَسْتَ تَعْلَمُ أَنَّ أَفْضَلَ الْعِبَادَةِ الْعَمَلُ وَ أَنَّ أَشَدَّ الْعَمَلِ السِّيَاسَةُ
They said, ‘O you king! Will you leave your kingdom and neglect your citizens? And how come you are not fearing the sin in suspending your community? Don’t you know that the mightiest of matters in reforming the people, and the head of reform is the obedience to the community and the congregation? How come you are not fearing the sin, and in destruction of the general public is the sin above the Recompense which you are hoping for in reforming the special ones? Don’t you know that the best worship is the action, and the severest of deed is the politics?
فَإِنَّكَ أَيُّهَا الْمَلِكُ مَا فِي يَدَيْكَ عَدْلٌ عَلَى رَعِيَّتِكَ مُسْتَصْلِحٌ لَهَا بِتَدْبِيرِكَ فَإِنَّ لَكَ مِنَ الْأَجْرِ بِقَدْرِ مَا اسْتَصْلَحْتَ
O you king! Surely it is not in your hands to amend upon your citizens reforming it with your management. Surely for you is from the Recompense in accordance of what you reform.
أَ لَسْتَ أَيُّهَا الْمَلِكُ إِذَا خَلَّيْتَ مَا فِي يَدَيْكَ مِنْ صَلَاحِ أُمَّتِكَ فَقَدْ أَرَدْتَ فَسَادَهُمْ وَ إِذَا أَرَدْتَ فَسَادَهُمْ فَقَدْ حَمَلْتَ مِنَ الْإِثْمِ فِيهِمْ أَعْظَمَ مِمَّا أَنْتَ تُصِيبُ مِنَ الْأَجْرِ فِي خَاصَّةِ يَدَيْكَ
O you king! Isn’t it so when you vacate what is in your hand from the reforming your community, so you have wanted their spoiling, and when you have wanted their spoiling, so you have carried from the sins regarding them mightier than whatever you achieve from the Recompense in your hands in particular?
أَ لَسْتَ أَيُّهَا الْمَلِكُ قَدْ عَلِمْتَ أَنَّ الْعُلَمَاءَ قَالُوا مَنْ أَتْلَفَ نَفْساً فَقَدِ اسْتَوْجَبَ لِنَفْسِهِ الْفَسَادَ وَ مَنْ أَصْلَحَهَا فَقَدِ اسْتَوْجَبَ الصَّلَاحَ لِبَدَنِهِ وَ أَيُّ فَسَادٍ أَعْظَمُ مِنْ رَفْضِ هَذِهِ الرَّعِيَّةِ الَّتِي أَنْتَ إِمَامُهَا وَ الْإِقَامَةِ فِي هَذِهِ الْأُمَّةِ الَّتِي أَنْتَ نِظَامُهَا
O you king? Isn’t it so, you do know that the scholars have said, ‘One who corrupts a soul so he has obligated the corruption for his own soul, and one who reforms it, so he has obligated the reform of his body? And which corruption is mightier than rejecting these citizens who you that their leader, and the staying in this community which you are its regulator?
حَاشَا لَكَ أَيُّهَا الْمَلِكُ أَنْ تَخْلَعَ عَنْكَ لِبَاسَ الْمَلِكِ الَّذِي هُوَ الْوَسِيلَةُ إِلَى شَرَفِ الدُّنْيَا وَ الْآخِرَةِ
O you king! God Forbid if you were to vacate the clothing of the king from you which it is the means to nobility of the world and the Hereafter’.
قَالَ قَدْ فَهِمْتُ الَّذِي ذَكَرْتُمْ وَ عَقَلْتُ الَّذِي وَصَفْتُمْ فَإِنْ كُنْتُ إِنَّمَا أَطْلُبُ الْمُلْكَ عَلَيْكُمْ لِلْعَدْلِ فِيكُمْ وَ الْأَجْرِ مِنَ اللَّهِ تَعَالَى ذِكْرُهُ فِي اسْتِصْلَاحِكُمْ بِغَيْرِ أَعْوَانٍ يَرْفِدُونَنِي وَ وُزَرَاءٍ يَكْفُونَنِي فَمَا عَسَيْتُ أَنْ أَبْلُغَ بِالْوَحْدَةِ فِيكُمْ
He said, ‘I have understood that which you have mentioned and realised which you have described. If you were rather seeking the kingdom upon you for the justice among you, and the Recompense from Allah-azwj, Exalted is His-azwj Mention, in reforming you without supporters backing me and ministers sufficing me, so what might I reach with being along among you?
أَ لَسْتُمْ جَمِيعاً نُزُعاً إِلَى الدُّنْيَا وَ شَهَوَاتِهَا وَ لَذَّاتِهَا وَ لَا آمَنُ أَنْ أُخْلِدَ إِلَى الدُّنْيَا الَّتِي أَرْجُو أَنْ أَدَعَهَا وَ أَرْفِضَهَا فَإِنْ فَعَلْتُ ذَلِكَ أَتَانِي الْمَوْتُ عَلَى غِرَّةٍ فَأَنْزَلَنِي عَنْ سَرِيرِ مُلْكِي إِلَى بَطْنِ الْأَرْضِ وَ كَسَانِي التُّرَابَ بَعْدَ الدِّيبَاجِ وَ الْمَنْسُوجِ بِالذَّهَبِ وَ نَفِيسِ الْجَوْهَرِ وَ ضَمَّنِي إِلَى الضِّيقِ بَعْدَ السَّعَةِ وَ أَلْبَسَنِي الْهَوَانَ بَعْدَ الْكَرَامَةِ
Aren’t you all inclining towards the world, and its lusts, and its pleasures? And I don’t believe that I should be eternal to the world which I am hoping to be leaving it and rejecting it. If I were to do that, the death will come to me upon a deception and bring me down from my throne to the belly of the earth, and clothe me the soil after the brocade and the weaving of the gold, and exquisite jewels, and it will yield me to the narrowness after the vastness, and clothe me the ignominy after the honour.
فَأَصْبِرُ فَرِيداً بِنَفْسِي لَيْسَ مَعِي أَحَدٌ مِنْكُمْ فِي الْوَحْدَةِ قَدْ أَخْرَجْتُمُونِي مِنَ الْعُمْرَانِ وَ أَسْلَمْتُمُونِي إِلَى الْخَرَابِ- وَ خَلَّيْتُمْ بَيْنَ لَحْمِي وَ سِبَاعِ الطَّيْرِ وَ حَشَرَاتِ الْأَرْضِ فَأَكَلَتْ مِنِّي النَّمْلَةُ فَمَا فَوْقَهَا مِنَ الْهَوَامِّ وَ صَارَ جَسَدِي دُوداً وَ جِيفَةً قَذِرَةً
So, I shall be patient with myself, there not being with me any one of you in the loneliness. You would have extracted me from the built-up area to the ruins, and left me alone between my flesh and predatory wild birds, and bugs of the earth. The ants will eat from me, and whatever is above them from the vermin, and my body will become insect-ridden, and a filthy corpse.
الذُّلُّ لِي حَلِيفٌ وَ الْعِزُّ مِنِّي غَرِيبٌ أَشَدُّكُمْ حُبّاً إِلَيَّ أَسْرَعُكُمْ إِلَى دَفْنِي وَ التَّخْلِيَةِ بَيْنِي وَ بَيْنَ مَا قَدَّمْتُ مِنْ عَمَلِي أَسْلَفْتُ مِنْ ذُنُوبِي فَيُورِثُنِي ذَلِكَ الْحَسْرَةَ وَ يُعْقِبُنِي النَّدَامَةَ-
The humiliation will be an ally for me, and the honour will be a stranger from me. The most intense of love to me will be your quickest to bury me and vacating between me and what I have sent ahead from my deeds. (Whatever) is past from my sins, that will inherit me the regret and result is remorse for me.
وَ قَدْ كُنْتُمْ وَعَدْتُمُونِي أَنْ تَمْنَعُونِي مِنْ عَدُوِّي الضَّارِّ فَإِذَا أَنْتُمْ لَا مَنْعَ عِنْدَكُمْ وَ لَا قُوَّةَ عَلَى ذَلِكَ لَكُمْ وَ لَا سَبِيلَ لَكُمْ أَيُّهَا الْمَلَأُ إِنِّي مُحْتَالٌ لِنَفْسِي إِذْ جِئْتُمْ بِالْخِدَاعِ وَ نَصَبْتُمْ لِي شِرَاكَ الْغُرُورِ
And you had promised me that you will be defending me from my harmful enemy. So, behold, there is no defence with you nor any strength upon that for you, nor is there any way for you. O you assembly! I have defrauded myself when you came with the deception, and you set up to me the traps of deception’.
فَقَالُوا أَيُّهَا الْمَلِكُ الْمَحْمُودُ لَسْنَا الَّذِي كُنَّا كَمَا أَنَّكَ لَسْتَ الَّذِي كُنْتَ وَ قَدْ أَبْدَلَنَا الَّذِي أَبْدَلَكَ وَ غَيَّرَنَا الَّذِي غَيَّرَكَ فَلَا تَرُدَّ عَلَيْنَا تَوْبَتَنَا وَ بَذْلَ نَصِيحَتِنَا
They said, ‘O you king, the praised! We aren’t which we were just as you aren’t which you were, and we are replaced by which has replaced you, and we are changed by which has changed you. Do not reject our repentance and discard our advice’.
قَالَ أَنَا مُقِيمٌ فِيكُمْ مَا فَعَلْتُمْ ذَلِكَ وَ مُفَارِقُكُمْ إِذَا خَالَفْتُمُوهُ-
He said, ‘I shall stay among you for as long as you do that, and separate from you when you oppose it’.
فَأَقَامَ ذَلِكَ الْمَلِكُ فِي مُلْكِهِ وَ أَخَذَ جُنُودُهُ بِسِيرَتِهِ وَ اجْتَهَدُوا فِي الْعِبَادَةِ فَخَصَبَتْ بِلَادُهُمْ وَ غَلَبُوا عَدُوَّهُمْ وَ ازْدَادَ مُلْكُهُمْ حَتَّى هَلَكَ ذَلِكَ الْمَلِكُ وَ قَدْ صَارَ فِيهِمْ بِهَذِهِ السِّيرَةِ اثْنَتَيْنِ وَ ثَلَاثِينَ سَنَةً فَكَانَ جَمِيعُ مَا عَاشَ أَرْبَعاً وَ سِتِّينَ سَنَةً
So, that king stayed in his kingdom, and his army took with his conduct and they struggle in the worship. Their country became fertile, and they overcame their enemies, and their kingdom increased until that king died, and he had conducted with this conduct for thirty two years. So, the entirety of what he lived was thirty-four years’.
قَالَ يُوذَاسُفُ قَدْ سُرِرْتُ بِهَذَا الْحَدِيثِ جِدّاً فَزِدْنِي مِنْ نَحْوِهِ أَزْدَدْ سُرُوراً وَ لِرَبِّي شُكْراً
Yuzasuf said, ‘I have been very cheered by this narration, so increase me from approximate to it, I can increase in cheerfulness and thank to my Lord-azwj’.
قَالَ الْحَكِيمُ زَعَمُوا أَنَّهُ كَانَ مَلِكٌ مِنَ الْمُلُوكِ الصَّالِحِينَ وَ كَانَ لَهُ جُنُودٌ يَخْشَوْنَ اللَّهَ عَزَّ وَ جَلَّ وَ يَعْبُدُونَهُ وَ كَانَ فِي مُلْكِ أَبِيهِ شِدَّةٌ مِنْ زَمَانِهِمْ وَ التَّفَرُّقُ فِيمَا بَيْنَهُمْ وَ تَنْقُصُ الْعَدُوُّ مِنْ بِلَادِهِمْ وَ كَانَ يَحُثُّهُمْ عَلَى تَقْوَى اللَّهِ عَزَّ وَ جَلَّ وَ خَشْيَتِهِ وَ الِاسْتِعَانَةِ بِهِ وَ مُرَاقَبَتِهِ وَ الْفَزَعِ إِلَيْهِ
The physician said, ‘They are claiming that there was a king from the righteous kings, and there was an army for him fearing Allah-azwj Mighty and Majestic and were worshipping Him‑azwj; and in the kingdom of his father there were hardships from their era, and the dispersion regarding what was between them, and the enemies reduced from their country, and he used to urge them upon piety of Allah-azwj Mighty and Majestic and fearing Him‑azwj, and seeking the Assistance with Him-azwj, and being careful of Him-azwj and the panicking to Him‑azwj.
فَلَمَّا مَلَكَ ذَلِكَ الْمَلِكُ قَهَرَ عَدُوَّهُ وَ اسْتَجْمَعَتْ رَعِيَّتُهُ وَ صَلَحَتْ بِلَادُهُ وَ انْتَظَمَ لَهُ الْمُلْكُ فَلَمَّا رَأَى مَا فَضَّلَ اللَّهُ عَزَّ وَ جَلَّ بِهِ أَتْرَفَهُ ذَلِكَ وَ أَبْطَرَهُ وَ أَطْغَاهُ حَتَّى تَرَكَ عِبَادَةَ اللَّهِ عَزَّ وَ جَلَّ وَ كَفَرَ نِعَمَهُ وَ أَسْرَعَ فِي قَتْلِ مَنْ عَبَدَ اللَّهَ
When that king became king, he subdues his enemies and united his citizens, and reformed his country, and the kingdom was regulated for him. When he was what Allah-azwj Mighty and Majestic had Graced him with, that made him pompous and arrogance and transgressor, to the extent that he neglected worshipping Allah-azwj Mighty and Majestic, and denied His-azwj bounties, and he was quick in killing ones who worshipped Allah-azwj.
وَ دَامَ مُلْكُهُ وَ طَالَتْ مُدَّتُهُ حَتَّى ذَهَلَ النَّاسُ عَمَّا كَانُوا عَلَيْهِ مِنَ الْحَقِّ قَبْلَ مُلْكِهِ وَ نَسُوهُ وَ أَطَاعُوهُ فِيمَا أَمَرَهُمْ بِهِ وَ أَسْرَعُوا إِلَى الضَّلَالَةِ-
And his kingdom was constant, and its period prolonged until the people became neglectful about what the truth what they had been upon before his rule, and they forgot it and they obeyed him in whatever he ordered them with, and they were quick to the straying.
فَلَمْ يَزَلْ عَلَى ذَلِكَ فَنَشَأَ فِيهِ الْأَوْلَادُ وَ صَارَ لَا يُعْبَدُ اللَّهُ عَزَّ وَ جَلَّ فِيهِمْ وَ لَا يُذْكَرُ بَيْنَهُمْ اسْمُهُ وَ لَا يَحْسَبُونَ أَنَّ لَهُمْ إِلَهاً غَيْرَ الْمَلِكِ
They did not cease to be upon that. The children grew during it and became neither worshipping Allah-azwj Mighty and Majestic among them, nor mentioned His-azwj Name between them, nor were they reckoning that there was any God for them except the king.
وَ كَانَ ابْنُ الْمَلِكِ قَدْ عَاهَدَ اللَّهَ عَزَّ وَ جَلَّ فِي حَيَاةِ أَبِيهِ إنْ هُوَ مَلَكَ يَوْماً أَنْ يَعْمَلَ بِطَاعَةِ اللَّهِ عَزَّ وَ جَلَّ بِأَمْرٍ لَمْ يَكُنْ مِنْ قَبْلِهِ مِنَ الْمُلُوكِ يَعْمَلُونَ بِهِ وَ لَا يَسْتَطِيعُونَهُ
And the son of the king made a pact with Allah-azwj Mighty and Majestic during lifetime of his father that if he were to be king one day, he would work in obedience of Allah-azwj Mighty and Majestic with a matter which had not happened before from the kings having worked with it, nor were they capable of it.
فَلَمَّا مَلَكَ أَنْسَاهُ الْمُلْكُ رَأْيَهُ الْأَوَّلَ وَ نِيَّتَهُ الَّتِي كَانَ عَلَيْهَا وَ سَكِرَ سُكْرَ صَاحِبِ الْخَمْرِ فَلَمْ يَكُنْ يَصْحُو وَ يُفِيقُ
When he became king, the kingdom made him forget his former view and his intention which he had been upon, and he got intoxicated (like) intoxication of a companion of wine. He did not sober nor awaken.
وَ كَانَ مِنْ أَهْلِ لُطْفِ الْمَلِكِ رَجُلٌ صَالِحٌ أَفْضَلُ أَصْحَابِهِ مَنْزِلَةً عِنْدَهُ فَتَوَجَّعَ لَهُ مِمَّا رَأَى مِنْ ضَلَالَتِهِ فِي دِينِهِ وَ نِسْيَانِهِ مَا عَاهَدَ اللَّهَ عَلَيْهِ وَ كَانَ كُلَّمَا أَرَادَ أَنْ يَعِظَهُ ذَكَرَ عُتُوَّهُ وَ جَبَرُوتَهُ
And there was from the people of kindness of the king, a righteous man, best of his companions in status in his presence. It was painful to him from what he saw from his (king’s) straying in his religion and his forgetting what he had made a pact with Allah-azwj upon, and every time he wanted to preaching, he remembered his arrogance and his might.
وَ لَمْ يَكُنْ بَقِيَ مِنْ تِلْكَ الْأُمَّةِ غَيْرُهُ وَ غَيْرُ رَجُلٍ آخَرَ فِي نَاحِيَةِ أَرْضِ الْمَلِكِ- لَا يُعْرَفُ مَكَانُهُ وَ لَا يُدْعَى بِاسْمِهِ فَدَخَلَ ذَاتَ يَوْمٍ عَلَى الْمَلِكِ بِجُمْجُمَةٍ قَدْ لَفَّهَا فِي ثِيَابِهِ فَلَمَّا جَلَسَ عَنْ يَمِينِ الْمَلِكِ انْتَزَعَهَا عَنْ ثِيَابِهِ ثُمَّ وَطِئَهَا بِرِجْلِهِ فَلَمْ يَزَلْ يَفْرُكُهَا بَيْنَ يَدَيِ الْمَلِكِ وَ عَلَى بِسَاطِهِ حَتَّى دَنِسَ مَجْلِسُ الْمَلِكِ بِمَا تَحَاتُّ مِنْ تِلْكَ الْجُمْجُمَةِ
And there did not remain from that community apart from him and another man in an area of the land of the king. He did not know of his place nor which name he was called with. One day he entered to see the king with a skull he had folded in his clothes. When he sat on the right of the king, he removed it from his clothes, then he trod it with his leg. He did not cease to rubbing it in front the king and upon his carpet until the seat of the king was dirty with what had eroded from that skull.
فَلَمَّا رَأَى الْمَلِكُ مَا صَنَعَ غَضِبَ مِنْ ذَلِكَ غَضَباً شَدِيداً وَ شَخَصَتْ إِلَيْهِ أَبْصَارُ جُلَسَائِهِ وَ اسْتَعَدَّتِ الْحَرَسُ بِأَسْيَافِهِمْ انْتِظَاراً لِأَمْرِهِ إِيَّاهُمْ بِقَتْلِهِ وَ الْمَلِكُ فِي ذَلِكَ مَالِكٌ لِغَضَبِهِ
When the king saw what he had done, he was angered upon that with severe anger and the sights of his gatherers stared towards him, and the guards prepared with their swords awaiting his ordering them with killing him, and the king during that controlled his anger.
وَ قَدْ كَانَتِ الْمُلُوكُ فِي ذَلِكَ الزَّمَانِ مَعَ جَبَرُوتِهِمْ وَ كُفْرِهِمْ ذَوِي أَنَاةٍ وَ تُؤَدَةٍ اسْتِصْلَاحاً لِلرَّعِيَّةِ عَلَى عِمَارَةِ أَرْضِهِمْ لِيَكُونَ ذَلِكَ أَعْوَنَ لِلْجَلْبِ وَ أَدَّى لِلْخَرَاجِ-
And in that era the kingdom would come to be with their tyranny and their disbelief and with suffering, and the reforms would be done for the citizens to build their land for that to be assisting for the pulling (wealth) and paying the taxation.
فَلَمْ يَزَلِ الْمَلِكُ سَاكِتاً عَلَى ذَلِكَ حَتَّى قَامَ مِنْ عِنْدِهِ فَلَفَّ تِلْكَ الْجُمْجُمَةَ فِي ثَوْبِهِ ثُمَّ فَعَلَ ذَلِكَ فِي الْيَوْمِ الثَّانِي وَ الثَّالِثِ فَلَمَّا رَأَى أَنَّ الْمَلِكَ لَا يَسْأَلُهُ عَنْ تِلْكَ الْجُمْجُمَةِ وَ لَا يَسْتَنْطِقُهُ فِي شَيْءٍ مِنْ شَأْنِهَا أَدْخَلَ مَعَ تِلْكَ الْجُمْجُمَةِ مِيزَاناً وَ قَلِيلًا مِنْ تُرَابٍ
So, the king did not cease to be silent upon that until he stood up from his presence. So, he wrapped up that skull in his clothes. Then he did that during the second day, and the third. When he saw that the king did not ask him about that skull nor did he speak regarding anything from its affair, he inserted a scale with that skull and a little from the sand.
فَلَمَّا صَنَعَ بِالْجُمْجُمَةِ مَا كَانَ يَصْنَعُ أَخَذَ الْمِيزَانَ وَ جَعَلَ فِي إِحْدَى كَفَّتَيْهِ دِرْهَماً وَ فِي الْأُخْرَى بِوَزْنِهِ تُرَاباً ثُمَّ جَعَلَ ذَلِكَ التُّرَابَ فِي عَيْنِ تِلْكَ الْجُمْجُمَةِ ثُمَّ أَخَذَ قَبْضَةً مِنَ التُّرَابِ فَوَضَعَهَا فِي مَوْضِعِ الْفَمِ مِنْ تِلْكَ الْجُمْجُمَةِ:
When he had done with the skull what he had done, he took and the scale and made a Dirham (coin) to be in one of its hand and soil in the other. Then he made that soil in an eye of that skull. Then he grabbed a handful of soil and placed it in place of the mouth of that skull.
فَلَمَّا رَأَى الْمَلِكُ مَا صَنَعَ قَلَّ صَبْرُهُ وَ بَلَغَ مَجْهُودَهُ فَقَالَ لِذَلِكَ الرَّجُلِ قَدْ عَلِمْتُ أَنَّكَ إِنَّمَا اجْتَرَأْتَ عَلَى مَا صَنَعْتَ لِمَكَانِكَ مِنِّي وَ إِدْلَالِكَ عَلَيَّ وَ فَضْلِ مَنْزِلَتِكَ عِنْدِي وَ لَعَلَّكَ تُرِيدُ بِمَا صَنَعْتَ أَمْراً
When the king saw what he had done, his patience was little and he did his utmost. He said to that man, ‘You know that rather you have been audacious upon what you have done due to your position from me, and your being pampered to me, and merit of your status in my presence, and perhaps you are intending a matter with what you had done?’
فَخَرَّ الرَّجُلُ لِلْمَلِكِ سَاجِداً وَ قَبَّلَ قَدَمَيْهِ وَ قَالَ أَيُّهَا الْمَلِكُ أَقْبِلْ عَلَيَّ بِعَقْلِكَ كُلِّهِ فَإِنَّ مَثَلَ الْكَلِمَةِ كَمَثَلِ السَّهْمِ إِذَا رُمِيَ بِهِ فِي أَرْضٍ لَيِّنَةٍ يَثْبُتُ فِيهَا وَ إِذَا رُمِيَ فِي الصَّفَا لَمْ يَثْبُتْ وَ مَثَلَ الْكَلِمَةِ كَمَثَلِ الْمَطَرِ إِذَا أَصَابَ أَرْضاً طَيِّبَةً مَزْرُوعَةً يُنْبِتُهُ فِيهَا وَ إِذَا أَصَابَ السِّبَاخَ لَمْ يُنْبِتْ
The man fell to the king in prostration and kissed his feet, and said, ‘O you king! Pay attention to be with your intellect, all of it, for an example of a word is like the arrow when it is shot with in a soft ground, it affirms in it, and when it is show in to the solid rock it is not affirmed. And an example of the word is like an example of the rain when it hits good land, vegetation grows in it, and when it hit the swampy ground, it does not grow.
وَ إِنَّ أَهْوَاءَ النَّاسِ مُتَفَرِّقَةٌ وَ الْعَقْلُ وَ الْهَوَى يَصْطَرِعَانِ فِي الْقَلْبِ فَإِنْ غَلَبَ هَوًى الْعَقْلَ عَمِلَ الرَّجُلُ بِالطَّيْشِ وَ السَّفَهِ وَ إِنْ كَانَ الْهَوَى هُوَ الْمَغْلُوبَ لَمْ يُوجَدْ فِي أَمْرِ الرَّجُلِ سَقْطَةٌ فَإِنِّي لَمْ أَزَلْ مُنْذُ كُنْتُ غُلَاماً أُحِبُّ الْعِلْمَ وَ أَرْغَبُ فِيهِ وَ أُوثِرُهُ عَلَى الْأُمُورِ كُلِّهَا فَلَمْ أَدَعْ عِلْماً إِلَّا بَلَغْتُ مِنْهُ أَفْضَلَ مَبْلَغٍ
And the whims of the people are different, and the intellect and the whims clash in the heart. If the whim overcomes the intellect, the man works with the recklessness and the foolishness, and if the whim, it is the overcome, not fall is found in the matters of the man. Since I was a boy, I have not ceased to love the knowledge and being desirous in it, and preferring it over the matters, all of them. So I did not leave knowledge except I reached from it the best extent.
فَبَيْنَا أَنَا ذَاتَ يَوْمٍ أَطُوفُ بَيْنَ الْقُبُورِ إِذْ قَدْ بَصُرْتُ بِهَذِهِ الْجُمْجُمَةِ بَارِزَةً مِنْ قُبُورِ الْمُلُوكِ فَغَاظَنِي مَوْقِعُهَا وَ فِرَاقُهَا جَسَدَهَا غَضَباً لِلْمُلُوكِ فَضَمَمْتُهَا إِلَيَّ وَ حَمَلْتُهَا إِلَى مَنْزِلِي فَأَلْبَسْتُهَا الدِّيبَاجَ وَ نَضَحْتُهَا بِالْمَاءِ الْوَرْدِ وَ الطِّيبِ وَ وَضَعْتُهَا عَلَى الْفُرُشِ وَ قُلْتُ إِنْ كَانَ مِنْ جَمَاجِمِ الْمُلُوكِ فَسَيُؤْثِرُ فِيهَا إِكْرَامِي إِيَّاهَا وَ تَرْجِعُ إِلَى جَمَالِهَا وَ بَهَائِهَا وَ إِنْ كَانَتْ مِنْ جَمَاجِمِ الْمَسَاكِينِ فَإِنَّ الْكَرَامَةَ لَا تَزِيدُهَا شَيْئاً
One day while I was circling between the grave when I sighted this skull protruding from the graves of the kings. Its location and it being separated from its body made me angry, anger for the kings. So, I hugged it to me and carried it to my house. I clothed it in the brocade and sprinkled it with rose water and the perfume, and I placed it upon the furnishing, and I said, ‘If it were from skulls of the kings, my honouring it will affect it and it will return to its beauty and its glory, and if it were to be from skulls of the poor, then the honour will not increase it in anything’.
فَفَعَلْتُ ذَلِكَ بِهَا أَيَّاماً فَلَمْ أَسْتَنْكِرْ مِنْ هَيْئَتِهَا شَيْئاً فَلَمَّا رَأَيْتُ ذَلِكَ دَعَوْتُ عَبْداً هُوَ أَهْوَنُ عَبْدِي عِنْدِي فَأَهَانَهَا فَإِذَا هِيَ فِي حَالَةٍ وَاحِدَةٍ عِنْدَ الْإِهَانَةِ وَ الْإِكْرَامِ فَلَمَّا رَأَيْتُ ذَلِكَ أَتَيْتُ الْحُكَمَاءَ فَسَأَلْتُهُمْ عَنْهَا فَلَمْ أَجِدْ عِنْدَهُمْ عِلْماً بِهَا
I did that with it for days. I did not dislike anything from its appearance. When I saw that, I called a slave who was the most insignificant of my slaves with me. He insulted it. There it was in one state, at the insult and the honour. When I saw that I went to the wise ones and asked them about it, but I did not find with them any knowledge with it.
ثُمَّ عَلِمْتُ أَنَّ الْمَلِكَ مُنْتَهَى الْعِلْمِ وَ مَأْوَى الْحِلْمِ فَأَتَيْتُكَ خَائِفاً عَلَى نَفْسِي فَلَمْ يَكُنْ لِي أَنْ أَسْأَلَكَ عَنْ شَيْءٍ حَتَّى تَبْدَأَنِي بِهِ وَ أُحِبُّ أَنْ تُخْبِرَنِي أَيُّهَا الْمَلِكُ أَ جُمْجُمَةُ مَلِكٍ أَمْ جُمْجُمَةُ مِسْكِينٍ
Then I came to know that the king is end point of the knowledge and a shelter of the forbearance, so I came to you fearful upon myself, but there did not happen to be for me to ask you about anything until you had initiated me with it, and I would love it of you could inform me, O you king! Is it a skull of a king or skull of a poor man?
فَإِنَّهَا لَمَّا أَعْيَانِي أَمْرُهَا تَفَكَّرْتُ فِي أَمْرِهَا وَ فِي عَيْنِهَا الَّتِي كَانَتْ لَا يَمْلَؤُهَا شَيْءٌ حَتَّى لَوْ قَدَرَتْ عَلَى مَا دُونَ السَّمَاءِ مِنْ شَيْءٍ تَطَلَّعَتْ إِلَى أَنْ تَتَنَاوَلَ مَا فَوْقَ السَّمَاءِ فَذَهَبْتُ أَنْظُرُ مَا الَّذِي يَسُدُّهَا وَ يَمْلَأُهَا فَإِذَا وَزْنُ دِرْهَمٍ مِنْ تُرَابٍ قَدْ سَدَّهَا وَ مَلَأَهَا وَ نَظَرْتُ إِلَى فِيهَا الَّذِي لَمْ يَكُنْ يَمْلَؤُهُ شَيْءٌ فَمَلَأَتْهُ قَبْضَةٌ مِنْ تُرَابٍ
When its matter had fatigued me, I thought regarding its matter and its eyes which were not filled with anything, to the extent that had I been able upon noticing whatever of things below the sky I would have aspired to take what is above the sky. I went on looking what could block it and fill it. Then the weight of a Dirham of soil could block it and fill it. And I looked into its mouth which nothing had filled it, so I filled it with a handful of soil.
فَإِنْ أَخْبَرْتَنِي أَيُّهَا الْمَلِكُ أَنَّهَا جُمْجُمَةُ مِسْكِينٍ احْتَجَجْتُ عَلَيْكَ بِأَنِّي قَدْ وَجَدْتُهَا وَسَطَ قُبُورِ الْمُلُوكِ ثُمَّ أَجْمَعُ جَمَاجِمَ مُلُوكٍ وَ جَمَاجِمَ مَسَاكِينَ فَإِنْ كَانَ لِجَمَاجِمِكُمْ عَلَيْهَا فَضْلٌ فَهُوَ كَمَا قُلْتَ
O you king! If you were to inform me that it is a skull of a poor man, I would argue against it that I had found in the midst of graves of the kings, then I would collect skulls of the king and skulls of the poor. So, if there were to be merit for your (kings) skull upon it, it is like what you say.
وَ إِنْ أَخْبَرْتَنِي بِأَنَّهَا مِنْ جَمَاجِمِ الْمُلُوكِ أَنْبَأْتُكَ أَنَّ ذَلِكَ الْمَلِكَ الَّذِي كَانَتْ هَذِهِ جُمْجُمَتَهُ قَدْ كَانَ مِنْ بَهَاءِ الْمَلِكِ وَ جَمَالِهِ وَ عِزَّتِهِ فِي مِثْلِ مَا أَنْتَ فِيهِ الْيَوْمَ
And if you were to inform me that it is from skulls of the kings, I would inform you, that king which this skull happened to be his, had been from the glory of the king and his beauty and his honour, in similar to what you are in today.
فَحَاشَاكَ أَيُّهَا الْمَلِكُ أَنْ تَصِيرَ إِلَى حَالِ هَذِهِ الْجُمْجُمَةِ فَتُوطَأَ بِالْأَقْدَامِ وَ تُخْلَطَ بِالتُّرَابِ وَ يَأْكُلَكَ الدُّودُ وَ تُصْبِحَ بَعْدَ الْكَثْرَةِ قَلِيلًا وَ بَعْدَ الْعِزَّةِ ذَلِيلًا وَ تَسَعَكَ حُفْرَةٌ طُولُهَا أَدْنَى مِنْ أَرْبَعَةِ أَذْرُعٍ
Far be it for you, O you king, that you would be patient to the state of this skull, for you will be treaded on by the free, and mingled with the soil, and the insects would eat you, and after the abundance you will become (with) little, and after the honour be humiliated, and be accommodated in a pit the length of it is less than four cubits.
وَ يُورَثَ مُلْكُكَ وَ يَنْقَطِعَ خَبَرُكَ وَ يَفْسُدَ صَنَائِعُكَ وَ يُهَانَ مَنْ أَكْرَمْتَ وَ يُكْرَمَ مَنْ أَهَنْتَ وَ يَسْتَبْشِرَ أَعْدَاؤُكَ وَ يَضِلَّ أَعْوَانُكَ وَ يَحُولَ التُّرَابُ دُونَكَ
And your kingdom will be inherited, and your news will be cut off, and your makings will be spoilt and the one you had honour will be demeaned, and one you had demeaned will be honour, and your enemies will rejoice, and your supporters will stray, and the soil will be a barrier besides you.
فَإِنْ دَعَوْنَاكَ لَمْ تَسْمَعْ وَ إِنْ أَكْرَمْنَاكَ لَمْ تَقْبَلْ وَ إِنْ أَهَنَّاكَ لَمْ تَغْضَبْ فَيَصِيرُ بَنُوكَ يَتَامَى وَ نِسَاؤُكَ أَيَامَى وَ أَهْلُكَ يُوشِكُ أَنْ يَسْتَبْدِلَنَّ أَزْوَاجاً غَيْرَكَ
If we were to call you, you will not hear, and if we were to honour you, you will not accept, and if we demean you, you will not be angered. Your sons will become orphans and your womenfolk as maid, and your wife will most probably be replaced with a husband other than you’.
فَلَمَّا سَمِعَ الْمَلِكُ ذَلِكَ فَزِعَ قَلْبُهُ وَ انْسَكَبَتْ عَيْنَاهُ يَبْكِي وَ يَقُولُ وَ يَدْعُو بِالْوَيْلِ فَلَمَّا رَأَى الرَّجُلُ ذَلِكَ عَلِمَ أَنَّ قَوْلَهُ قَدِ اسْتَمْكَنَ مِنَ الْمَلِكِ وَ قَوْلَهُ قَدْ أَنْجَعَ فِيهِ زَادَهُ ذَلِكَ جُرْأَةً عَلَيْهِ وَ تَكْرِيراً لِمَا قَالَ
When the king heard that, his heart panicked and his eyes poured (tears). He cried and saying, and calling for the woe. When the man saw that, he knew that his words had had an effect of the king, and his words had inflicted pain in him, that increase him in courage upon him, and reiterating to what he had said.
فَقَالَ لَهُ الْمَلِكُ جَزَاكَ اللَّهُ عَنِّي خَيْراً وَ جَزَى مَنْ حَوْلِي مِنَ الْعُظَمَاءِ شَرّاً لَعَمْرِي لَقَدْ عَلِمْتُ مَا أَرَدْتَ بِمَقَالَتِكَ هَذِهِ وَ قَدْ أَبْصَرْتُ أَمْرِي
The king said to him, ‘May Allah-azwj Recompense you good on my behalf, and Recompense evil on the ones from the mighty ones around me. By my life! I knew what you intended with this words of yours, and I have insight of my affairs’.
فَسَمِعَ النَّاسُ خَبَرَهُ فَتَوَجَّهُوا أَهْلُ الْفَضْلِ إِلَيْهِ وَ خُتِمَ لَهُ بِالْخَيْرِ وَ بَقِيَ عَلَيْهِ إِلَى أَنْ فَارَقَ الدُّنْيَا
The people heard his news, so they diverted the people of merit to him and it ended for him with the good, and he remained upon it until he separated from the world’.
قَالَ ابْنُ الْمَلِكِ زِدْنِي مِنْ هَذَا الْمَثَلِ
The son of the king said, ‘Increase me from this example’.
قَالَ الْحَكِيمُ زَعَمُوا أَنَّ مَلِكاً كَانَ فِي أَوَّلِ الزَّمَانِ وَ كَانَ حَرِيصاً عَلَى أَنْ يُولَدَ لَهُ وَ كَانَ لَا يَدَعُ شَيْئاً مِمَّا يُعَالِجُ بِهِ النَّاسُ أَنْفُسَهُمْ إِلَّا أَتَاهُ وَ صَنَعَهُ
The physician said, ‘They are claiming that were was a king in the early times, and he was greedy upon that there should be a birth for him, and he did not leave anything from what the people were treating themselves except he did it and made it.
فَلَمَّا طَالَ ذَلِكَ عَلَيْهِ مِنْ أَمْرِهِ حَمَلَتْ امْرَأَةٌ لَهُ مِنْ نِسَائِهِ فَوَلَدَتْ لَهُ غُلَاماً فَلَمَّا نَشَأَ وَ تَرَعْرَعَ خَطَا ذَاتَ يَوْمَ خُطْوَةً فَقَالَ مَعَادَكُمْ تَجْفُونَ ثُمَّ خَطَا أُخْرَى فَقَالَ تَهْرَمُونَ ثُمَّ خَطَا الثَّالِثَةَ فَقَالَ ثُمَّ تَمُوتُونَ
When that was prolonged upon him from his matter, a wife from his wives had a pregnancy for him. A boy was born for him. When he grew up and was a bit older, one day he took a step. He said, ‘Your future, you will be abandoned’. Then he took another step. He said, ‘You will be getting old’. Then he took the third step’. He said, ‘Then you will be dying’.
ثُمَّ عَادَ كَهَيْئَتِهِ يَفْعَلُ كَمَا يَفْعَلُ الصَّبِيُّ فَدَعَا الْمَلِكُ الْعُلَمَاءَ وَ الْمُنَجِّمِينَ فَقَالَ أَخْبِرُونِي خَبَرَ ابْنِي هَذَا فَنَظَرُوا فِي شَأْنِهِ وَ أَمْرِهِ فَأَعْيَاهُمْ أَمْرُهُ فَلَمْ يَكُنْ عِنْدَهُمْ فِيهِ عِلْمٌ
Then he returned to his norm and did just as the children tend to do. The kin called the scholar and the astrologers. He said, ‘Inform me news of this son of mine!’ They looked into his affair and his matter. His matter tired them. There did not happen to be any knowledge with them regarding it.
فَلَمَّا رَأَى الْمَلِكُ أَنَّهُ لَيْسَ عِنْدَهُمْ فِيهِ عِلْمٌ دَفَعَهُ إِلَى الْمُرْضِعَاتِ فَأَخَذْنَ فِي إِرْضَاعِهِ إِلَّا أَنَّ مُنَجِّماً مِنْهُمْ قَالَ إِنَّهُ سَيَكُونُ إِمَاماً وَ جَعَلَ عَلَيْهِ حُرَّاساً لَا يُفَارِقُونَهُ-
When the king saw there wasn’t any knowledge with them regarding it, he handed him to the nursemaids. They took him in breastfeeding him, except that an astrologer from them said, ‘He will become a leader’, and guards were made to be upon him, not separating from him.
حَتَّى إِذَا شَبَّ انْسَلَّ يَوْماً مِنْ عِنْدِهِ مُرْضِعِيهِ وَ الْحَرَسُ فَأَتَى السُّوقَ فَإِذَا هُوَ بِجِنَازَةٍ فَقَالَ مَا هَذَا قَالُوا إِنْسَاناً مَاتَ قَالَ مَا أَمَاتَهُ قَالُوا كَبُرَ وَ فَنِيَتْ أَيَّامُهُ وَ دَنَا أَجَلُهُ فَمَاتَ قَالَ وَ كَانَ صَحِيحاً حَيّاً يَمْشِي وَ يَأْكُلُ وَ يَشْرَبُ قَالُوا نَعَمْ
Until when he was a youth, he sneaked out one day from presence of his nursemaids and the guards, and he came to the market. There he was with traders. He said, ‘What is this?’ They said, ‘A person has died’. He said, ‘What killed him?’ They said, ‘Old age, and his days finished, and his death came near, so he died’. He said, ‘And was he healthy, alive, walking, and eating, and drinking?’ They said, ‘Yes’.
ثُمَّ مَضَى فَإِذَا هُوَ بِرَجُلٍ شَيْخٍ كَبِيرٍ فَقَامَ يَنْظُرُ إِلَيْهِ مُتَعَجِّباً مِنْهُ فَقَالَ مَا هَذَا قَالُوا رَجُلٌ شَيْخٌ كَبِيرٌ قَدْ فَنِيَ شَبَابُهُ وَ كَبِرَ قَالَ وَ كَانَ صَغِيراً ثُمَّ شَابَ قَالُوا نَعَمْ
Then he continued, and there he was with an aged old man. He stood looking at him, wondering from him. He said, ‘What is this?’ They said, ‘An aged old man whose youth has perished and he has grown old’. He said, ‘And he used to be small, then was a youth?’ They said, ‘Yes’.
ثُمَّ مَضَى فَإِذَا هُوَ بِرَجُلٍ مَرِيضٍ مستلقي [مُسْتَلْقٍ] عَلَى ظَهْرِهِ فَقَامَ يَنْظُرُ إِلَيْهِ وَ يَتَعَجَّبُ مِنْهُ فَسَأَلَهُمْ مَا هَذَا قَالُوا رَجُلٌ مَرِيضٌ فَقَالَ أَ وَ كَانَ هَذَا صَحِيحاً ثُمَّ مَرِضَ قَالُوا نَعَمْ
Then he continued, and there he was with a sick man lying down upon his back. He stood looking at him and wondered from him. He asked them, ‘What is this?’ They said, ‘A sick man’. He said, ‘And this one was healthy, then became sick?’ They said, ‘Yes’.
قَالَ وَ اللَّهِ لَئِنْ كُنْتُمْ صَادِقِينَ فَإِنَّ النَّاسَ لَمَجْنُونُونَ
He said, ‘By Allah-azwj! If you were all truthful, then the people are insane!’
فَافْتَقَدَ الْغُلَامُ عِنْدَ ذَلِكَ فَطُلِبَ فَإِذَا هُوَ بِالسُّوقِ فَأَتَوْهُ فَأَخَذُوهُ وَ ذَهَبُوا بِهِ فَأَدْخَلُوهُ الْبَيْتَ فَلَمَّا دَخَلَ الْبَيْتَ اسْتَلْقَى عَلَى قَفَاهُ يَنْظُرُ إِلَى خَشَبِ سَقْفِ الْبَيْتِ وَ يَقُولُ كَيْفَ كَانَ هَذَا قَالُوا كَانَتْ شَجَرَةً ثُمَّ صَارَتْ خَشَباً ثُمَّ قُطِعَ ثُمَّ بُنِيَ هَذَا الْبَيْتُ ثُمَّ جُعِلَ هَذَا الْخَشَبُ عَلَيْهِ
The boy was missed during that, so he was sought, there he was at the market. They took him and went with him and entered him into the house. When he entered the house, he lied down upon his back looking at the wooden ceiling of the house and saying, ‘How did this come about?’ They said, ‘It used to be a tree, then it became wood, then it was cut, then this house was built, then this wood was made to be upon it’.
فَبَيْنَا هُوَ فِي كَلَامِهِ إِذْ أَرْسَلَ الْمَلِكُ إِلَى الْمُوَكَّلِينَ بِهِ انْظُرُوا هَلْ يَتَكَلَّمُ أَوْ يَقُولُ شَيْئاً قَالُوا نَعَمْ وَ قَدْ وَقَعَ فِي كَلَامٍ مَا نَظُنُّهُ إِلَّا وَسْوَاساً-
While he was in his talk, when the king sent the ones (guards) allocated with him, ‘Look, is he talking or saying anything?’ They said, ‘Yes, and he has fallen into a talk, we don’t it is anything but imagination’.
فَلَمَّا رَأَى الْمَلِكُ ذَلِكَ وَ سَمِعَ جَمِيعَ مَا لَفَظَ بِهِ الْغُلَامُ دَعَا الْعُلَمَاءَ فَسَأَلَهُمْ فَلَمْ يَجِدْ فِيهِ عِنْدَهُمْ عِلْماً إِلَّا الرَّجُلَ الْأَوَّلَ فَأَنْكَرَ قَوْلَهُ فَقَالَ بَعْضُهُمْ أَيُّهَا الْمَلِكُ لَوْ زَوَّجْتَهُ ذَهَبَ عَنْهُ الَّذِي تَرَى وَ أَقْبَلَ وَ عَقَلَ وَ أَبْصَرَ
When he saw that and hear entirety of what the boy had uttered, he called the scholars. He asked them, but he did not find any knowledge with them regarding it, except the first man. He disliked his word. One of them said, ‘O you king! If you were to get him married, that which you see will go away from him, and he will pay attention, and understand, and be insightful’.
فَبَعَثَ الْمَلِكُ فِي الْأَرْضِ يَطْلُبُ وَ يَلْتَمِسُ لَهُ امْرَأَةً فَوُجِدَتْ لَهُ امْرَأَةٌ مِنْ أَحْسَنِ النَّاسِ وَ أَجْمَلِهِمْ فَزَوَّجَهَا مِنْهُ فَلَمَّا أَخَذُوا فِي وَلِيمَةِ عُرْسِهِ أَخَذَ اللَّاعِبُونَ يَلْعَبُونَ وَ الزَّمَّارُونَ يُزَمِّرُونَ
The king sent (people) in the land searching and seeking a wife for him. A woman was found for him being from the good people, and their most beautiful. He got her married to him. When they took in the wedding feast, the players began to play and the pipers played the flute.
فَلَمَّا سَمِعَ الْغُلَامُ جَلَبَتَهُمْ وَ أَصْوَاتَهُمْ قَالَ مَا هَذَا- قَالُوا هَؤُلَاءِ لَعَّابُونَ وَ زَمَّارُونَ جُمِعُوا لِعُرْسِكَ فَسَكَتَ الْغُلَامُ
When the boy heard their sounds and their voices, he said, ‘What is this?’ They said, ‘They are playing and piping. They have gathered for your wedding’. The boy was silent.
فَلَمَّا فَرَغُوا مِنَ الْعُرْسِ وَ أَمْسَوْا دَعَا الْمَلِكُ امْرَأَةَ ابْنِهِ فَقَالَ لَهَا إِنَّهُ لَمْ يَكُنْ لِي وَلَدٌ غَيْرُ هَذَا الْغُلَامِ فَلَمَّا دَخَلْتِ عَلَيْهِ فَالْطُفِي بِهِ وَ اقْرُبِي مِنْهُ وَ تَحَبَّبِي إِلَيْهِ
When they were free from the wedding, and it was evening, the king called the wife of his son. He said to her, ‘There does not happen to be any son for me apart from this boy. When you enter to see him, be gentle with him and go near him, and make me beloved to him’.
فَلَمَّا دَخَلَتِ الْمَرْأَةُ عَلَيْهِ أَخَذَتْ تَدْنُو مِنْهُ وَ تَتَقَرَّبُ إِلَيْهِ فَقَالَ الْغُلَامُ عَلَى رِسْلِكِ فَإِنَّ اللَّيْلَ طَوِيلٌ بَارَكَ اللَّهُ فِيكِ وَ اصْبِرِي حَتَّى نَأْكُلَ وَ نَشْرَبَ فَدَعَا بِالطَّعَامِ فَجَعَلَ يَأْكُلُ فَلَمَّا فَرَغَ جَعَلَتِ الْمَرْأَةُ تَشْرَبُ فَلَمَّا أَخَذَ الشَّرَابُ مِنْهَا نَامَتْ
When the woman entered to see him, she took to go near him and drew closer to him. The boy said, ‘Stay where you are, for the night is long. May Allah-azwj Bless you, and be patient until we eat and drink’. He called for the meal and went on to eat. When he was free, the woman went on to drink. When he took the drink from her, she fell asleep.
فَقَامَ الْغُلَامُ فَخَرَجَ مِنَ الْبَيْتِ وَ انْسَلَّ مِنَ الْحَرَسِ وَ الْبَوَّابِينَ حَتَّى خَرَجَ وَ تَرَدَّدَ فِي الْمَدِينَةِ فَلَقِيَهُ غُلَامٌ مِثْلُهُ مِنْ أَهْلِ الْمَدِينَةِ فَأَتْبَعَهُ وَ أَلْقَى ابْنُ الْمَلِكِ عَنْهُ تِلْكَ الثِّيَابَ الَّتِي كَانَتْ عَلَيْهِ وَ لَبِسَ ثِيَابَ الْغُلَامِ وَ تَنَكَّرَ جُهْدُهُ وَ خَرَجَا جَمِيعاً مِنَ الْمَدِينَةِ
The boy stood up. He went out from the house and sneaked from the guards and the doormen, until he went out and roamed in the city. He met a boy similar to him, from people of the city. He followed him, and the son of the king cast off from him those clothes which were upon him and wore clothes of the (other) boy, and disguised his efforts, and they both went together from the city.
فَسَارَا لَيْلَتَهُمَا حَتَّى إِذَا قَرُبَ الصُّبْحُ خَشِيَا الطَّلَبَ فَكَمَنَا فَأُتِيَتِ الْجَارِيَةُ عِنْدَ الصُّبْحِ فَوَجَدُوهَا نَائِمَةً فَسَأَلُوهَا أَيْنَ زَوْجُكِ قَالَتْ كَانَ عِنْدِي السَّاعَةَ فَطُلِبَ الْغُلَامُ فَلَمْ يُقْدَرْ عَلَيْهِ
They travelled their night until when it was near to morning, they feared the search, so the hid. They came to the girl at morning and found her sleeping. They asked her, ‘Where is your husband?’ She said, ‘He was with me just now!’ The boy was searched for, but he was not abled upon being found.
فَلَمَّا أَمْسَى الْغُلَامُ وَ صَاحِبُهُ سَارَا ثُمَّ جَعَلَا يَسِيرَانِ اللَّيْلَ وَ يَكْمُنَانِ النَّهَارَ حَتَّى خَرَجَا مِنْ سُلْطَانِ أَبِيهِ وَ وَقَعَا فِي مُلْكِ سُلْطَانٍ آخَرَ
When it was evening, the boy and his companion travelled. Then they went on travelling at night and hiding at daytime until they had exited from authority of his father and fell into authority of another king.
وَ قَدْ كَانَ لِذَلِكَ الْمَلِكِ الَّذِي صَارَا إِلَى سُلْطَانِهِ ابْنَةٌ قَدْ جَعَلَ لَهَا أَنْ لَا يُزَوِّجَهَا أَحَداً إِلَّا مَنْ هوته [هَوِيَتْهُ] وَ رَضِيَتْهُ وَ بَنَى لَهَا غُرْفَةً عَالِيَةً مُشْرِفَةً عَلَى الطَّرِيقِ فَهِيَ فِيهَا جَالِسَةٌ تَنْظُرُ إِلَى كُلِّ مَنْ أَقْبَلَ وَ أَدْبَرَ
And it was so that the king whose authority they had come to be in, had a daughter. He had made a rule for her that no one can marry her except the one she desires and is satisfied with; and he built a high chamber for her overlooking upon the road. She was seated in it looking at every one coming and going.
فَبَيْنَمَا هِيَ كَذَلِكَ إِذْ نَظَرَتْ إِلَى الْغُلَامِ يَطُوفُ فِي السُّوقِ وَ صَاحِبُهُ مَعَهُ فِي خُلْقَانِهِ فَأَرْسَلَتْ إِلَى أَبِيهَا أَنِّي قَدْ هَوِيتُ رَجُلًا فَإِنْ كُنْتَ مُزَوِّجِي أَحَداً مِنَ النَّاسِ فَزَوِّجْنِي مِنْهُ وَ أُتِيَتْ أُمُّ الْجَارِيَةِ فَقِيلَ لَهَا إِنَّ ابْنَتَكَ قَدْ هَوِيَتْ رَجُلًا وَ هِيَ تَقُولُ كَذَا وَ كَذَا
While she was like that, when she looked at the boy circling in the market and his companion was with him in his apparel. She sent a message to her father, I have desired a man. If you were to get me married to anyone from the people then marry me to him’. And they came to mother of the girl. It was said to her, ‘Your daughter has desired a man and she has said such and such’.
فَأَقْبَلَتْ إِلَيْهَا فَرِحَةً حَتَّى تَنْظُرَ إِلَى الْغُلَامِ فَأَرَوْهَا إِيَّاهُ فَنَزَلَتْ أُمُّهَا مُسْرِعَةً حَتَّى دَخَلَتْ عَلَى الْمَلِكِ فَقَالَتْ إِنَّ ابْنَتَكَ قَدْ هَوِيَتْ غُلَاماً فَأَقْبَلَ الْمَلِكُ يَنْظُرُ إِلَيْهِ ثُمَّ قَالَ أَرُونِيهِ فَأَرَوْهُ مِنْ بُعْدٍ
She came to her rejoicing to look at the boy. She showed him to her. Her mother descended quickly until she entered to see the king. She said, ‘She said, ‘Your daughter has desired a boy’. The king came to look at him. Then he said, ‘Show him!’. They showed him from afar.
فَأَمَرَ أَنْ يُلْبَسَ ثِيَاباً أُخْرَى وَ نَزَلَ فَسَأَلَهُ وَ اسْتَنْطَقَهُ وَ قَالَ مَنْ أَنْتَ وَ مِنْ أَيْنَ أَنْتَ- قَالَ الْغُلَامُ وَ مَا سُؤَالُكَ عَنِّي أَنَا رَجُلٌ مِنْ مَسَاكِينِ النَّاسِ
He ordered to wear other clothes, and he descended. He asked him and spoke to him, and said, ‘Who are you, and where are you from?’ The boy said, ‘And what are you asked about me for? I am a man from the poor people’.
فَقَالَ إِنَّكَ لَغَرِيبٌ وَ مَا يُشْبِهُ لَوْنُكَ أَلْوَانَ أَهْلِ هَذِهِ الْمَدِينَةِ فَقَالَ الْغُلَامُ مَا أَنَا بِغَرِيبٍ فَعَالَجَهُ الْمَلِكُ أَنْ يَصْدُقَهُ قِصَّتَهُ فَأَبَى فَأَمَرَ الْمَلِكُ أُنَاساً أَنْ يَحْرُسُوهُ وَ يَنْظُرُوا أَيْنَ يَأْخُذُ وَ لَا يَعْلَمُ بِهِمْ ثُمَّ رَجَعَ الْمَلِكُ إِلَى أَهْلِهِ
He said, ‘You are a stranger, and your complexion does not resemble complexions of people of this city’. The boy said, ‘I am not a stranger’. The king tried to persuade him to tell his story, but he refused. The king ordered some people to shadow him and look where he takes to, and he did not know of them. Then the king returned to his family.
فَقَالَ رَأَيْتُ رَجُلًا كَأَنَّهُ ابْنُ مَلِكٍ وَ مَا لَهُ حَاجَةٌ فِيمَا تُرَاوِدُونَهُ عَلَيْهِ فَبَعَثَ إِلَيْهِ فَقِيلَ لَهُ إِنَّ الْمَلِكَ يَدْعُوكَ فَقَالَ الْغُلَامُ وَ مَا أَنَا وَ الْمَلِكُ يَدْعُونِي وَ مَا لِي إِلَيْهِ حَاجَةٌ وَ مَا يَدْرِي مَنْ أَنَا
He said, ‘I saw a man as if he is a son of a king, and there is no need for him regarding what are asking upon. He sent a messenger to him. It was said to him, ‘The king is summoning you’. The boy said, ‘And what am I and the king calling me, and there is no need for me to him, and he does not know who I am?’
فَانْطَلَقَ بِهِ عَلَى كُرْهٍ مِنْهُ حَتَّى دَخَلَ عَلَى الْمَلِكِ فَأَمَرَ بِكُرْسِيٍّ فَوُضِعَ لَهُ فَجَلَسَ عَلَيْهِ وَ دَعَا الْمَلِكُ امْرَأَتَهُ وَ ابْنَتَهُ فَأَجْلَسَهُمَا مِنْ وَرَاءِ الْحِجَابِ خَلْفَهُ
They went with him with unwillingness from him until he entered to see the king. He ordered for a chair to be placed for him. He sat upon it, and the king called his wife and his daughter. They both said from behind the veil, behind him.
فَقَالَ لَهُ الْمَلِكُ دَعَوْتُكَ لِخَيْرٍ إِنَّ لِيَ ابْنَةً قَدْ رَغِبَتْ فِيكَ أُرِيدُ أَنْ أُزَوِّجَهَا مِنْكَ فَإِنْ كُنْتَ مِسْكِيناً أَغْنَيْنَاكَ وَ رَفَعْنَاكَ وَ شَرَّفْنَاكَ-
The king said to him, ‘I have called you for good. There is a daughter of mine who has desired regarding you. I want to marry her to him. If you were to be poor we shall enrich you, and raise you, and ennoble you’.
قَالَ الْغُلَامُ مَا لِي فِيمَا تَدْعُونِّي إِلَيْهِ حَاجَةٌ فَإِنْ شِئْتَ ضَرَبْتُ لَكَ مَثَلًا أَيُّهَا الْمَلِكُ
The boy said, ‘There is no need for him regarding what you are calling me to. If you so like, I can strike an example for you, O you king!’
قَالَ فَافْعَلْ
He said, ‘Do so’.
قَالَ الْغُلَامُ زَعَمُوا أَنَّ مَلِكاً مِنَ الْمُلُوكِ كَانَ لَهُ ابْنٌ وَ كَانَ لِابْنِهِ أَصْدِقَاءُ صَنَعُوا لَهُ طَعَاماً وَ دَعَوْهُ إِلَيْهِ فَخَرَجَ مَعَهُمْ فَأَكَلُوا وَ شَرِبُوا حَتَّى سَكِرُوا فَنَامُوا فَاسْتَيْقَظَ ابْنُ الْمَلِكِ فِي وَسَطِ اللَّيْلِ فَذَكَرَ أَهْلَهُ فَخَرَجَ عَائِداً إِلَى مَنْزِلِهِ وَ لَمْ يُوقَظْ أَحَدٌ مِنْهُمْ
The boy said, ‘They are claiming that there was a king from the kings who said a son for him, and there were friends for his son who made a meal for him and invited him to it. He went out with them. They ate and drank until they were intoxicated. They slept, but the sons of the king woke up in middle of the night. He remembered his family, so he went out to return to his house, and not one of them woke up.
فَبَيْنَا هُوَ فِي مَسِيرِهِ إِذْ بَلَغَ مِنْهُ الشَّرَابُ فَبَصُرَ بِقَبْرٍ عَلَى الطَّرِيقِ فَظَنَّ أَنَّهُ مَدْخَلُ بَيْتِهِ فَدَخَلَهُ فَإِذَا هُوَ بِرِيحِ الْمَوْتَى فَحَسِبَ ذَلِكَ لِمَا كَانَ بِهِ السُّكْرُ أَنَّهُ رِيَاحٌ طَيِّبَةٌ
While he was in his way when the drink reached from him (intoxicated him). He saw a grave upon the road. He thought that it is an entrance of his house, so he entered it. There he was with stench of the dead bodies. He reckoned due to what the intoxication was with him, it was aromatic smell.
فَإِذَا هُوَ بِعِظَامٍ لَا يَحْسَبُهَا إِلَّا فُرُشَهُ الْمُمَهَّدَةَ فَإِذَا هُوَ بِجَسَدٍ قَدْ مَاتَ حَدِيثاً وَ قَدْ أَرْوَحَ فَحَسِبَهُ أَهْلَهُ فَقَامَ إِلَى جَانِبِهِ فَاعْتَنَقَهُ وَ قَبَّلَهُ وَ جَعَلَ يَعْبَثُ بِهِ عَامَّةَ لَيْلِهِ
There he was with bones, he did not reckon these except as his spread out mattress. There was with a body of one who had died recently and was stinking. He reckoned it was his wife. He stood by its side and hugged it and kissed it, and went on to play with it most of his night.
فَأَفَاقَ حِينَ أَفَاقَ وَ نَظَرَ حِينَ نَظَرَ فَإِذَا هُوَ عَلَى جَسَدٍ مَيِّتٍ وَ رِيحٍ مُنْتِنَةٍ قَدْ دَنِسَ ثِيَابُهُ وَ جِلْدُهُ وَ نَظَرَ إِلَى الْقَبْرِ وَ مَا فِيهِ مِنَ الْمَوْتَى فَخَرَجَ وَ بِهِ مِنَ السُّوءِ مَا يَخْتَفِي بِهِ مِنَ النَّاسِ أَنْ يَنْظُرُوا إِلَيْهِ
He woke up when he woke up and looked when he looked. There he was upon a dead body, and stinky smell, his clothes and his skin were dirty, and he looked at the graves and what was in it from the dead bodies. He went out and the evil with him was what could not be hidden from the people if they looked at him.
مُتَوَجِّهاً إِلَى بَابِ الْمَدِينَةِ فَوَجَدَهُ مَفْتُوحاً فَدَخَلَهُ حَتَّى أَتَى أَهْلَهُ فَرَأَى أَنَّهُ قَدْ أُنْعِمَ عَلَيْهِ حَيْثُ لَمْ يَلْقَهُ أَحَدٌ فَأَلْقَى عَنْهُ ثِيَابَهُ تِلْكَ وَ اغْتَسَلَ وَ لَبِسَ لِبَاساً أُخْرَى وَ تَطَيَّبَ عَمَّرَكَ اللَّهُ أَيُّهَا الْمَلِكُ أَ تَرَاهُ رَاجِعاً إِلَى مَا كَانَ فِيهِ وَ هُوَ يَسْتَطِيعُ
He headed to the door of the city. He found it open, so he entered it until he came to his family. He viewed that he had been favoured upon whereby no one had met him. So, he cast off those clothes from him and wore another clothing, and perfumed. May Allah-azwj Cause you to live long, O king! Do you see him returning what he had been in, and (although) he is capable of it?’
قَالَ لَا قَالَ فَإِنِّي أَنَا هُوَ
He said, ‘No’. He said, ‘So I am him!’
فَالْتَفَتَ الْمَلِكُ إِلَى امْرَأَتِهِ وَ ابْنَتِهِ وَ قَالَ قَدْ أَخْبَرْتُكُمْ أَنَّهُ لَيْسَ لَهُ فِيمَا تَدْعُونَهُ رَغْبَةٌ
The king turned to his wife and his daughter, and said, ‘I am informing you there isn’t any desire for him regarding what you are calling him to’.
قَالَتْ أُمُّهَا لَقَدْ قَصَّرْتَ فِي النَّعْتِ لِابْنَتِي وَ الْوَصْفِ لَهَا أَيُّهَا الْمَلِكُ وَ لَكِنِّي خَارِجَةٌ إِلَيْهِ وَ مُتَكَلِّمَةٌ
He mother said, ‘You have been deficient in the attributes of my daughter and the describing to her, O you king, but I shall come out to him and speak’.
فَقَالَ الْمَلِكُ لِلْغُلَامِ إِنَّ امْرَأَتِي تُرِيدُ أَنْ تُكَلِّمَكَ وَ تَخْرُجُ إِلَيْكَ وَ لَمْ تَخْرُجْ إِلَى أَحَدٍ قَبْلَكَ
The king said to the boy, ‘My wife wants to speak to you and come out to you, and she has not come out to anyone before you’.
فَقَالَ الْغُلَامُ لِتَخْرُجْ إِنْ أَحَبَّتْ
The boy said, ‘Let her come out if she likes to’.
فَخَرَجَتْ وَ جَلَسَتْ فَقَالَتْ لِلْغُلَامِ تَعَالِ إِلَى مَا قَدْ سَاقَ اللَّهُ إِلَيْكَ مِنَ الْخَيْرِ وَ الرِّزْقِ فَأُزَوِّجَكَ ابْنَتِي فَإِنَّكَ لَوْ قَدْ رَأَيْتَهَا وَ مَا قَسَمَ اللَّهُ عَزَّ وَ جَلَّ لَهَا مِنَ الْجَمَالِ وَ الْهَيْئَةِ لَاغْتَبَطْتَ
She came out and sat down. She said to the boy, ‘Come to what good and the sustenance which Allah-azwj has Ushered to you. I shall get you married to my daughter. Had you looked at her and what beauty and prestige Allah-azwj Mighty and Majestic has Apportioned for her, you will rejoice’.
فَنَظَرَ الْغُلَامُ إِلَى الْمَلِكِ فَقَالَ أَ فَلَا أَضْرِبُ لَكَ مَثَلًا
The boy looked at the king. He said, ‘Shall I strike an example for you?’
قَالَ بَلَى
He said, ‘Yes’.
قَالَ إِنَّ سُرَّاقاً تَوَاعَدُوا أَنْ يَدْخُلُوا خِزَانَةَ الْمَلِكِ لِيَسْرِقُوا فَنَقَبُوا حَائِطَ الْخِزَانَةِ فَدَخَلُوهَا فَنَظَرُوا إِلَى مَتَاعٍ لَمْ يَرَوْا مِثْلَهُ قَطُّ وَ إِذَا هُمْ بِقُلَّةٍ مِنْ ذَهَبٍ مَخْتُومَةٍ بِالذَّهَبِ
He said, ‘(Some) thieves promised each other than they would enter treasury of the king in order to steal. They climbed over a wall of the treasury. They entered it. They looked at chattels they had not seen similar to it at all, and behold, they were with golden jar sealed with gold.
فَقَالُوا لَا نَجِدُ شَيْئاً أَعْلَى مِنْ هَذِهِ الْقُلَّةِ هِيَ ذَهَبٌ مَخْتُومَةٌ بِالذَّهَبِ وَ الَّذِي فِيهَا أَفْضَلُ مِنَ الَّذِي رَأَيْنَا فَاحْتَمَلُوهَا وَ مَضَوْا بِهَا حَتَّى دَخَلُوا غَيْضَةً- لَا يَأْمَنُ بَعْضُهُمْ بَعْضاً عَلَيْهَا فَفَتَحُوهَا فَإِذَا فِي وَسَطِهَا أَفَاعٍ فَوَثَبْنَ فِي وُجُوهِهِمْ فَقَتَلْنَهُمْ أَجْمَعِينَ
They said, ‘We cannot find anything better than this jar. It is gold sealed with the gold, and that which is in it is better than which we have (ever) seen’. They carried it and went with it until they entered a thicket. They did not trust each other upon it, so they opened it. There, in the middle of it, was a snake. It leapt in their faces and killed them all.
عَمَّرَكَ اللَّهُ أَيُّهَا الْمَلِكُ أَ فَتَرَى أَحَداً عَلِمَ بِمَا أَصَابَهُمْ وَ مَا لَقُوهُ يُدْخِلُ يَدَهُ فِي تِلْكَ الْقُلَّةِ وَ فِيهَا مِنْ الْأَفَاعِي
May Allah-azwj Cause the King to live long! Do you see anyone of what had afflicted them, and what they faced, when he inserted his hand in that jar, and it is was from the snakes?’
قَالَ لَا قَالَ فَإِنِّي أَنَا هُوَ
He said, ‘No;. He said, ‘So me, I am he!’
فَقَالَتِ الْجَارِيَةُ لِأَبِيهَا ائْذَنْ لِي فَأَخْرُجَ إِلَيْهِ بِنَفْسِي وَ أُكَلِّمَهُ فَإِنَّهُ لَوْ قَدْ نَظَرَ إِلَيَّ وَ إِلَى جِمَالِي وَ حُسْنِي وَ هَيْئَتِي وَ مَا قَسَمَ اللَّهُ عَزَّ وَ جَلَّ لِي مِنَ الْجَمَالِ لَمْ يَتَمَالَكْ أَنْ يُجِيبَ
The girl said to her father, ‘Permit me to come out to him myself, and I shall speak to him, for if he were to look at me and to my beauty, and my excellence, and my prestige, and what beauty Allah-azwj Mighty and Majestic has Apportioned for me, he will not be able to control himself in answering’.
فَقَالَ الْمَلِكُ لِلْغُلَامِ إِنَّ ابْنَتِي تُرِيدُ أَنْ تَخْرُجَ إِلَيْكَ وَ لَمْ تَخْرُجْ إِلَى رَجُلٍ قَطُّ
The king said to the boy, ‘My daughter wants to come out to you, and she has not come out to any man at all!’
قَالَ لِتَخْرُجْ إِنْ أَحَبَّتْ
He said, ‘Let her come out if she likes’.
فَخَرَجَتْ عَلَيْهِ وَ هِيَ أَحْسَنُ النَّاسِ وَجْهاً وَ قَدّاً وَ طَرَفاً وَ هَيْكَلًا فَسَلَّمَتْ عَلَى الْغُلَامِ وَ قَالَتْ لِلْغُلَامِ هَلْ رَأَيْتَ مِثْلِي قَطُّ أَوْ أَتَمَّ أَوْ أَجْمَلَ أَوْ أَكْمَلَ أَوْ أَحْسَنَ وَ قَدْ هَوِيتُكَ وَ أَحْبَبْتُكَ
She came out to him, and she was the most excellent of the people in faces, and height, and eyes, and physique. She greeted unto the boy and said to the boy, ‘Have you seen the likes of me at all? Or more complete? Or more beautiful? Or more perfect? Or more excellent? And I have desired you and love you’.
فَنَظَرَ الْغُلَامُ إِلَى الْمَلِكِ فَقَالَ أَ فَلَا أَضْرِبُ لَهَا مَثَلًا
The boy looked at the king. He said, ‘Shall I strike an example for her?’
قَالَ بَلَى
He said, ‘Yes’.
قَالَ الْغُلَامُ زَعَمُوا أَيُّهَا الْمَلِكُ أَنَّ مَلِكاً لَهُ ابْنَانِ فَأَسَرَ أَحَدَهُمَا مَلِكٌ آخَرُ فَحَبَسَهُ فِي بَيْتٍ وَ أَمَرَ أَنْ لَا يَمُرَّ عَلَيْهِ أَحَدٌ إِلَّا رَمَاهُ بِحَجَرٍ فَمَكَثَ بِذَلِكَ حِيناً
The boy said, ‘They are claiming, O you king, that (there was) a king who had two sons for him. Another king captured one of them and imprisoned him in a house, and he ordered that no one should pass by him except he should pet him with a stone. That remained for a time.
ثُمَّ إِنَّ أَخَاهُ قَالَ لِأَبِيهِ ائْذَنْ لِي فَأَنْطَلِقَ إِلَى أَخِي فَأَفْدِيَهُ وَ أَحْتَالَ لَهُ قَالَ فَانْطَلِقْ وَ خُذْ مَعَكَ مَا شِئْتَ مِنْ مَالٍ وَ مَتَاعٍ وَ دَوَابَّ
Then his brother said to his father, ‘Permit me to go to my brother and ransom him and play a trick for him’. He said, ‘Go, and take with you whatever you so desire from the wealth, and the chattels, and animals’.
فَاحْتَمَلَ مَعَهُ الزَّادَ وَ الرَّاحِلَةَ وَ انْطَلَقَ مَعَهُ الْمُغَنِّيَاتُ وَ النَّوَائِحُ فَلَمَّا دَنَا مِنْ مَدِينَةِ ذَلِكَ الْمَلِكِ أُخْبِرَ الْمَلِكُ بِقُدُومِهِ فَأَمَرَ النَّاسَ بِالْخُرُوجِ إِلَيْهِ وَ أَمَرَ لَهُ بِمَنْزِلٍ خَارِجٍ مِنَ الْمَدِينَةِ فَنَزَلَ الْغُلَامُ فِي ذَلِكَ الْمَنْزِلِ
He carried the provisions and the belongings with him, and the singers and mourners went with him. When he was close from the city of that king, the king was informed of his arrival. He ordered the people with going out to him, and he ordered a house for him outside from the city. So, the boy descended in that house.
فَلَمَّا جَلَسَ فِيهِ وَ نَشَرَ مَتَاعَهُ وَ أَمَرَ غِلْمَانَهُ أَنْ يَبِيعُوا النَّاسَ وَ يُسَاهِلُوهُمْ فِي بَيْعِهِمْ وَ يُسَامِحُوهُمْ فَفَعَلُوا ذَلِكَ فَلَمَّا رَأَى النَّاسَ قَدْ شُغِلُوا بِالْبَيْعِ انْسَلَّ وَ دَخَلَ الْمَدِينَةَ وَ قَدْ عَلِمَ أَيْنَ سُجِنَ أَخِيهِ
When he was seated in it and spread his belongings, and he ordered his servants to sell to the people and make it easy for them in their selling, and be lenient to them. They did that. When the people saw, they were pre-occupied with the sale, he sneaked out and entered the city, and he had known when his brother had been imprisoned.
ثُمَّ أَتَى السِّجْنَ فَأَخَذَ حَصَاةً فَرَمَى بِهَا لِيَنْظُرَ مَا بَقِيَ مِنْ نَفَسِ أَخِيهِ فَصَاحَ حِينَ أَصَابَتْهُ الْحَصَاةُ وَ قَالَ قَتَلْتَنِي
Then he came to the prison. He took a pebble and threw it in order to see what had remained from the breaths of his brother. He shouted when the pebble hit him, and said, ‘You are killing me!’
فَفَزِعَ الْحَرَسُ عِنْدَ ذَلِكَ وَ خَرَجُوا إِلَيْهِ وَ سَأَلُوهُ لِمَ صِحْتَ وَ مَا شَأْنُكَ وَ مَا بَدَا لَكَ وَ مَا رَأَيْنَاكَ تَكَلَّمْتَ وَ نَحْنُ نُعَذِّبُكَ مُنْذُ حِينٍ وَ يَضْرِبُكَ وَ يَرْمِيكَ كُلُّ مَنْ يَمُرُّ بِكَ بِحَجَرٍ وَ رَمَاكَ هَذَا الرَّجُلُ بِحَصَاةٍ فَصِحْتَ مِنْهَا
The guards panicked at that and they came out to him and asked him, ‘Why did you shout, and what is your concern, and what has changed with you, and we have not seen you speaking (to anyone), and we have been punishing you for a long time, and every one passing by has been hitting you and pelting you with a stone, and this man shot at you with a pebble, and you shouted from it?’
فَقَالَ إِنَّ النَّاسَ كَانُوا مِنْ أَمْرِي عَلَى جَهَالَةٍ وَ رَمَانِي هَذَا عَلَى عِلْمٍ
He said, ‘The people have been upon ignorance of my matter, and this one pelted me based upon knowledge’.
فَانْصَرَفَ أَخُوهُ رَاجِعاً إِلَى مَنْزِلِهِ وَ مَتَاعِهِ وَ قَالَ لِلنَّاسِ إِذَا كَانَ غَداً فَائْتَوْنِي أَنْشُرْ عَلَيْكُمْ بَزّاً وَ مَتَاعاً لَمْ تَرَوْا مِثْلَهُ قَطُّ
His brother left to go to his house and his belongings, and said to the people, ‘When it is tomorrow morning, come to me. I shall spread out for you linen and chattels you have not seen the like of it, at all!’
فَانْصَرَفُوا يَوْمَئِذٍ حَتَّى إِذَا كَانَ مِنَ الْغَدِ غَدَوْا عَلَيْهِ بِأَجْمَعِهِمْ فَأَمَرَ بِالْبَزِّ فَنُشِرُوا وَ أَمَرَ بِالْمُغَنِّيَاتِ وَ النَّائِحَاتِ وَ كُلِّ صِنْفٍ مَعَهُ مِمَّا يُلْهَى بِهِ النَّاسُ
They left on that day until when it was the next morning, they cam to him in their entirety. He instructed with the linen, and they displayed it, and he instructed with the singers and the lamenters, and every type with him from what the people could be amused with.
فَأَخَذُوا فِي شَأْنِهِمْ فَاشْتَغَلَ النَّاسُ فَأَتَى أَخَاهُ فَقَطَعَ عَنْهُ أَغْلَالَهُ وَ قَالَ أَنَا أُدَاوِيكَ فَاخْتَلَسَهُ وَ أَخْرَجَهُ مِنَ الْمَدِينَةِ فَجَعَلَ عَلَى جِرَاحَاتِهِ دَوَاءً كَانَ مَعَهُ حَتَّى إِذَا وَجَدَ رَاحَةً أَقَامَهُ عَلَى الطَّرِيقِ ثُمَّ قَالَ لَهُ انْطَلِقْ فَإِنَّكَ سَتَجِدُ سَفِينَةً قَدْ سَيَّرْتُ لَكَ فِي الْبَحْرِ
They took in their occupations and the people became pre-occupied. His brother came and cut off his shackles from him, and said, ‘I shall medicate you’. And he brought him out from the city and went on to medicate upon his injuries which were with him, until when he had found comfort, he stood him upon the road, then said to him, ‘Go, for you shall find a ship having travelled to you in the sea’.
فَانْطَلَقَ سَائِراً فَوَقَعَ فِي جُبٍّ فِيهِ تِنِّينٌ وَ عَلَى الْجُبِّ شَجَرَةٌ نَابِتَةٌ فَنَظَرَ إِلَى الشَّجَرَةِ فَإِذَا عَلَى رَأْسِهَا اثْنَا عَشَرَ غُولًا وَ فِي أَسْفَلِهَا اثْنَا عَشَرَ سَيْفاً وَ تِلْكَ السُّيُوفُ مَسْلُولَةٌ مُعَلَّقَةٌ
He went walking. He fell into a pit wherein was a dragon, and upon the pit was a tree growing. He looked at the tree and there, upon its top were twelve ogres, and in its bottom were twelve swords, and those swords were bare, hanging.
فَلَمْ يَزَلْ يَتَحَمَّلُ وَ يَحْتَالُ حَتَّى أَخَذَ بِغُصْنٍ مِنَ الشَّجَرِ فَتَعَلَّقَ بِهِ وَ تَخَلَّصَ وَ سَارَ حَتَّى أَتَى الْبَحْرَ فَوَجَدَ سَفِينَةً قَدْ أُعِدَّتْ لَهُ إِلَى جَانِبِ السَّاحِلِ فَرَكِبَ فِيهَا حَتَّى أَتَوْا بِهِ أَهْلَهُ عَمَّرَكَ اللَّهُ
He did not cease to try and using ploys until he grabbed a branch of the tree and swung with it and was feed; and he walked until he came to the sea. He found a ship to have been prepared for him to a side of the coast. He sailed in it until they came with him to his family.
أَيُّهَا الْمَلِكُ أَ تَرَاهُ عَائِدٌ إِلَى مَا قَدْ عَايَنَ وَ لَقِيَ
O you king! Do you see him returning to what he had witnessed and faced?’
قَالَ لَا
He said, ‘No’.
قَالَ فَإِنِّي أَنَا هُوَ
He said, ‘So me, I am he’.
فَيَئِسُوا مِنْهُ- فَجَاءَ الْغُلَامُ الَّذِي صَحِبَهُ مِنَ الْمَدِينَةِ وَ قَالَ اذْكُرْنِي لَهَا وَ أَنْكِحْنِيهَا
They despaired from him. The boy who had accompanied him from the city came and said, ‘Mention me to her and I shall marry her’.
فَقَالَ الْغُلَامُ لِلْمَلِكِ إِنَّ هَذَا يَقُولُ إِنِّي أُحِبُّ أَنْ يُنْكِحَنِيهَا الْمَلِكُ
The boy said to the king, ‘This one is saying that he would love if it the king could get her married to him’.
فَقَالَ لَا أَفْعَلُ
He said, ‘I will not do it’.
قَالَ أَ فَلَا أَضْرِبُ لَكَ مَثَلًا
He said, ‘Shall I strike an example for you?’
قَالَ بَلَى-
He said, ‘Yes’.
قَالَ إِنَّ رَجُلًا كَانَ فِي قَوْمٍ فَرَكِبُوا سَفِينَةً فَسَارُوا فِي الْبَحْرِ لَيَالِيَ وَ أَيَّاماً ثُمَّ انْكَسَرَتْ سَفِينَتُهُمْ بِقُرْبِ جَزِيرَةٍ فِي الْبَحْرِ فِيهَا الْغِيلَانُ فَغَرِقُوا كُلُّهُمْ سِوَاهُ وَ أَلْقَاهُ الْبَحْرُ إِلَى الْجَزِيرَةِ وَ كَانَتِ الْغِيلَانُ يُشْرِفْنَ مِنَ الْجَزِيرَةِ إِلَى الْبَحْرِ
He said, ‘There was a man among a group. They sailed in a ship. They travelled in the sea nights and days. Then their ship broke nearby an island in the sea wherein were ogresses. All of them drowned apart from him, and the sea threw him to the island, and the ogres were overlooking from the island to the sea.
فَأَتَى غُولًا فَهَوِيَهَا وَ نَكَحَهَا حَتَّى إِذَا كَانَ مِنَ الصُّبْحِ قَتَلَتْهُ وَ قَسَمَتْ أَعْضَاءَهُ بَيْنَ صَوَاحِبَاتِهَا وَ اتَّفَقَ مِثْلُ ذَلِكَ لِرَجُلٍ آخَرَ فَأَخَذَتْهُ ابْنَةُ مَلِكِ الْغِيلَانِ فَانْطَلَقَتْ بِهِ فَبَاتَ مَعَهَا يَنْكِحُهَا وَ قَدْ عَلِمَ الرَّجُلُ مَا لَقِيَ مَنْ كَانَ قَبْلَهُ
And ogress came. He desired her and married her, until when it was the morning, she killed him and disperses his bones between her companions; and coincidentally similar to that had happened to another man. A daughter of the king of ogres had seized him. She went with him and he spent the night with her, having married her, and the man knew what had been faced by the one before him.
فَلَيْسَ يَنَامُ حَذَراً حَتَّى إِذَا كَانَ مَعَ الصُّبْحِ قَامَتِ الْغُولَةُ فَانْسَلَّ الرَّجُلُ حَتَّى أَتَى السَّاحِلَ فَإِذَا هُوَ بِسَفِينَةٍ فَنَادَى أَهْلَهَا وَ اسْتَغَاثَ بِهِمْ فَحَمَلُوهُ حَتَّى أَتَوْا بِهِ أَهْلَهُ-
So, he didn’t sleep being cautious until when it was morning the ogress stood up. So, the mean sneaked out until he came to the coast. There was a ship them, so he called out at its people and sought help with them. They carried him until they came with to his family.
فَأَصْبَحَتِ الْغِيلَانُ فَأَتَوُا الْغُولَةَ الَّتِي بَاتَتْ مَعَهُ فَقَالُوا لَهَا أَيْنَ الرَّجُلُ الَّذِي بَاتَ مَعَكِ قَالَتْ إِنَّهُ قَدْ فَرَّ مِنِّي فَكَذَّبُوهَا وَ قَالُوا أَكَلْتِهِ وَ اسْتَأْثَرْتِ بِهِ عَلَيْنَا فَنَقْتُلَنَّكِ إِنْ لَمْ تَأْتِنَا بِهِ
The ogres woke up in the morning and came to the ogress which had spent the night with him. They said to her, ‘Where is the man who had spent the night with you?’ She said, ‘He fled from me’. They belied her and said, ‘You have eaten him and preferred yourself with him upon us. We will kill you if you do not come to us with him’.
فَمَرَّتْ فِي الْمَاءِ حَتَّى أَتَتْهُ فِي مَنْزِلِهِ وَ رَحْلِهِ فَدَخَلَتْ عَلَيْهِ وَ جَلَسَتْ عِنْدَهُ وَ قَالَتْ لَهُ مَا لَقِيتَ فِي سَفَرِكَ هَذَا قَالَ لَقِيتُ بَلَاءً خَلَّصَنِيَ اللَّهُ مِنْهُ وَ قَصَّ عَلَيْهَا ذَلِكَ
She passed in the sea until she came to him in his house and his riding animal. She entered to see him and sat by him, and she said to him, ‘What did you face in this journey of yours?’ He said, ‘Calamities. Allah-azwj Rescued me from it’, and he narrated that story to her.
فَقَالَتْ وَ قَدْ تَخَلَّصْتَ قَالَ نَعَمْ فَقَالَتْ أَنَا الْغُولَةُ وَ جِئْتُ لِآخُذَكَ فَقَالَ لَهَا أَنْشُدُكِ اللَّهُ أَنْ تُهْلِكَنِي فَإِنِّي أَدُلُّكِ عَلَى مَكَانِ رَجُلٍ قَالَتْ إِنِّي أَرْحَمُكَ
She said, ‘And you have been rescued?’ He said, ‘Yes’. She said, ‘I am the ogress and I have come to take you’. He said to her, ‘I adjure you with Allah-azwj not to destroy me. I shall point you upon a place of a man’. She said, ‘I shall have mercy on you’.
فَانْطَلَقَا حَتَّى دَخَلَا عَلَى الْمَلِكِ قَالَتْ اسْمَعْ مِنَّا أَصْلَحَ اللَّهُ الْمَلِكَ إِنِّي تَزَوَّجْتُ بِهَذَا الرَّجُلِ وَ هُوَ مِنْ أَحَبِّ النَّاسِ إِلَيَّ ثُمَّ إِنَّهُ كَرِهَنِي وَ كَرِهَ صُحْبَتِي فَانْظُرْ فِي أَمْرِنَا
They went until they entered to see a king. She said, ‘May Allah-azwj Keep the king well! Listen from us. I had married this man, and he is from most beloved of the people to me. Then he disliked me and disliked my companion, so look into our matter’.
فَلَمَّا رَآهَا الْمَلِكُ أَعْجَبَهُ جَمَالُهَا فَخَلَا بِالرَّجُلِ فَسَارَّهُ وَ قَالَ إِنِّي قَدْ أَحْبَبْتُ أَنْ تَتْرُكَهَا فَأَتَزَوَّجَهَا قَالَ نَعَمْ أَصْلَحَ اللَّهُ الْمَلِكَ مَا تَصْلُحُ إِلَّا لَكَ فَتَزَوَّجَ بِهَا الْمَلِكُ وَ بَاتَ مَعَهَا حَتَّى إِذَا كَانَتْ مَعَ السَّحَرِ ذَبَحَتْهُ وَ قَطَعَتْ أَعْضَاءَهُ وَ حَمَلَتْهُ إِلَى صَوَاحِبَاتِهَا
When the king saw her, her beauty fascinated him. So he isolated with the man and held a secret conversation with him, and said, ‘I would love it if you would leave her, so I can marry her’. He said, ‘Yes. May Allah-azwj Keep the king well! She is not correct except for you’. The king got married with her and spent the night with her, until when it was pre-dawn she slaughtered him and cut his limbs and carried him to her companions.
أَ فَتَرَى أَيُّهَا الْمَلِكُ أَحَداً يَعْلَمُ بِهَذَا ثُمَّ يَنْطَلِقُ إِلَيْهِ
O you king! Do you see anyone who knows this, then he would still go to it?’
قَالَ لَا
He said, ‘No’.
قَالَ الْخَاطِبُ لِلْغُلَامِ فَإِنِّي لَا أُفَارِقُكَ وَ لَا حَاجَةَ لِي فِيمَا أَرَدْتُ
The proposer said to the boy, ‘I will not separate from you, nor is there any need for me regarding what I had wanted’.
فَخَرَجَا مِنْ عِنْدِ الْمَلِكِ يَعْبُدَانِ اللَّهَ جَلَّ جَلَالُهُ وَ يَسِيحَانِ فِي الْأَرْضِ فَهَدَى اللَّهُ عَزَّ وَ جَلَّ بِهِمَا أُنَاساً كَثِيراً وَ بَلَغَ شَأْنُ الْغُلَامِ وَ ارْتَفَعَ ذِكْرُهُ فِي الْآفَاقِ
They both went out from the presence of the king, worshipping Allah-azwj, Majestic is His-azwj Majesty, and wandering in the earth. Allah-azwj Mighty and Majestic Guided a lot of people through them, and the glory of the boy spread and his mention was raised in the outskirts.
فَذَكَرَ وَالِدَهُ وَ قَالَ لَوْ بَعَثْتُ إِلَيْهِ لَاسْتَنْقَذْتُهُ مِمَّا هُوَ فِيهِ فَبَعَثَ إِلَيْهِ رَسُولًا فَأَتَاهُ فَقَالَ لَهُ إِنَّ ابْنَكَ يُقْرِئُكَ السَّلَامَ وَ قَصَّ عَلَيْهِ خَبَرَهُ وَ أَمْرَهُ فَأَتَاهُ وَالِدُهُ وَ أَهْلُهُ فَاسْتَنْقَذَهُمْ مِمَّا كَانُوا فِيهِ-
He remembered his father and said, ‘If you could send a message to him, we could rescue him from what he is in’. He sent a messenger to him. He came to him and said to him, ‘Your son conveys the greetings to you’, and he narrated his news to him and his matter. They both came to his father and his family, and they rescued them from what they had been in’.
ثُمَّ إِنَّ بِلَوْهَرَ رَجَعَ إِلَى مَنْزِلِهِ وَ اخْتَلَفَ إِلَى يُوذَاسُفَ أَيَّاماً حَتَّى عَرَفَ أَنَّهُ فَتَحَ لَهُ الْبَابَ وَ دَلَّهُ عَلَى السَّبِيلِ ثُمَّ تَحَوَّلَ مِنْ تِلْكَ الْبِلَادِ إِلَى غَيْرِهَا وَ بَقِيَ يُوذَاسُفُ حَزِيناً مُغْتَمّاً فَمَكَثَ بِذَلِكَ حَتَّى بَلَغَ وَقْتَ خُرُوجِهِ إِلَى النُّسَّاكِ لَيُنَادِيَ بِالْحَقِّ وَ يَدْعُوَ إِلَيْهِ
Then Bilowher returned to his house, and he kept coming and going to Yuzasuf for days until he was known and the door would be opened for him, and he would be point upon the way. Then he moved from that city to another, and Yuzasuf remained grieving, gloomy. He remained with that until it reached the time of his going out to the hermits in order to call with the truth be called to it.
أَرْسَلَ اللَّهُ عَزَّ وَ جَلَّ مَلَكاً مِنَ الْمَلَائِكَةِ فَلَمَّا رَأَى مِنْهُ خَلْوَةً ظَهَرَ لَهُ وَ قَامَ بَيْنَ يَدَيْهِ ثُمَّ قَالَ لَهُ لَكَ الْخَيْرُ وَ السَّلَامَةُ أَنْتَ إِنْسَانٌ بَيْنَ الْبَهَائِمِ الظَّالِمِينَ الْفَاسِقِينَ مِنَ الْجُهَّالِ أَتَيْتُكَ بِالتَّحِيَّةِ مِنَ الْحَقِّ وَ إِلَهُ الْخَلْقِ بَعَثَنِي إِلَيْكَ لِأُبَشِّرَكَ وَ أَذْكُرَ لَكَ مَا غَابَ عَنْكَ مِنْ أُمُورِ دُنْيَاكَ وَ آخِرَتِكَ
Allah-azwj Mighty and Majestic Sent an Angel from His-azwj Angels. When he saw isolation from him, he appeared to him and stood in front of him. Then he said to him, ‘For you is the good and the safety. You are a human being between the beasts, the oppressors, the mischief-makers from the ignoramuses. I have come to you with the salutation from the Truth and God of the creatures. He-azwj has Sent me to you to give you glad tidings and mention to you what is hidden from you from the matters of your world and your Hereafter.
فَاقْبَلْ بِشَارَتِي وَ مَشُورَتِي وَ لَا تَغْفُلْ عَنْ قَوْلِي اخْلَعْ عَنْكَ الدُّنْيَا وَ انْبِذْ عَنْكَ شَهَوَاتِهَا وَ ازْهَدْ فِي الْمُلْكِ الزَّائِلِ وَ السُّلْطَانِ الْفَانِي الَّذِي لَا يَدُومُ وَ عَاقِبَتُهُ النَّدَمُ وَ الْحَسْرَةُ وَ اطْلُبِ الْمُلْكَ الَّذِي لَا يَزُولُ وَ الْفَرَحَ الَّذِي لَا يَنْقَضِي وَ الرَّاحَةَ الَّتِي لَا يَتَغَيَّرُ وَ كُنْ صِدِّيقاً مُقْسِطاً فَإِنَّكَ تَكُونُ إِمَامَ النَّاسِ تَدْعُوهُمْ إِلَى الْجَنَّةِ
Therefore, accept my glad tidings and my consultation, and do not be heedless from my worlds. Vacate the world from you and discard its lusts from you, and be ascetic in the declining kingdom and the perishable authority which it not permanent, and its end result is the regret and the remorse, and seek the kingdom which will not decline, the joy which will not terminate, and the comfort which will not change, and be truthful, equitable, for you will become a leader of the people calling them to the Paradise!’
فَلَمَّا سَمِعَ يُوذَاسُفُ كَلَامَهُ خَرَّ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ سَاجِداً وَ قَالَ إِنِّي لِأَمْرِ اللَّهِ تَعَالَى مُطِيعٌ وَ إِلَى وَصِيَّتِهِ مُنْتَهٍ فَمُرْنِي بِأَمْرِكَ فَإِنِّي لَكَ حَامِدٌ وَ لِمَنْ بَعَثَكَ إِلَيَّ شَاكِرٌ فَإِنَّهُ رَحِمَنِي وَ رَءُوفٌ بِي وَ لَمْ يَرْفُضْنِي بَيْنَ الْأَعْدَاءِ فَإِنِّي كُنْتُ بِالَّذِي أَتَيْتَ لَهُ مُهْتَمّاً
When Yuzasuf heard his speech, he fell in Sajdah to Allah-azwj Mighty and Majestic, and said, ‘I am obedient to the Command of Allah-azwj the Exalted and to His-azwj and end to His-azwj Advice. Instruct me with your instructions, for I am praiser to you and thankful to the One-azwj Who Sent you, for He-azwj has Shown Mercy to me, and is Kind with me, and did not Reject me between the enemies, for I am accusing myself for which I had been doing to Him-azwj’.
قَالَ الْمَلَكُ إِنِّي أَرْجِعُ إِلَيْكَ بَعْدَ أَيَّامٍ ثُمَّ أُخْرِجُكَ فَتَهَيَّأْ لِلْخُرُوجِ وَ لَا تَغْفُلْ عَنْهُ
The Angel said, ‘I shall return to you after some days, then I will inform you, therefore prepare for the going out and do not be heedless about it’.
فَوَطَّنَ يُوذَاسُفُ نَفْسَهُ عَلَى الْخُرُوجِ وَ جَعَلَ هِمَّتَهُ كُلَّهُ فِيهِ وَ لَمْ يَطَّلِعْ عَلَى ذَلِكَ أَحَداً حَتَّى إِذَا جَاءَ وَقْتُ خُرُوجِهِ أَتَى الْمَلَكُ فِي جَوْفِ اللَّيْلِ وَ النَّاسُ نِيَامٌ فَقَالَ لَهُ قُمْ فَاخْرُجْ وَ لَا تُؤَخِّرْ ذَلِكَ
Yuzasuf determined himself upon the going out and made all of his endeavours regarding it and he did not notify anyone unto that until when the time of his going out came, the Angel came in middle of the night while the people were asleep. He said to him, ‘Arise, so go out and do not delay that!’
فَقَامَ وَ لَمْ يُفْشِ سِرَّهُ إِلَى أَحَدٍ مِنَ النَّاسِ غَيْرِ وَزِيرِهِ فَبَيْنَا هُوَ يُرِيدُ الرُّكُوبَ إِذْ أَتَاهُ رَجُلٌ شَابٌّ جَمِيلٌ كَانَ قَدْ مَلَكَهُمْ بِلَادَهُ فَسَجَدَ لَهُ وَ قَالَ أَيْنَ تَذْهَبُ يَا ابْنَ الْمَلِكِ وَ قَدْ أَصَابَنَا الْعُسْرُ أَيُّهَا الْمُصْلِحُ الْحَكِيمُ الْكَامِلُ وَ تَتْرُكُنَا وَ تَتْرُكُ مُلْكَكَ وَ بِلَادَكَ أَقِمْ عِنْدَنَا فَإِنَّا كُنَّا مُنْذُ وُلِدْتَ فِي رَخَاءٍ وَ كَرَامَةٍ وَ لَمْ تَنْزِلْ بِنَا عَاهَةٌ وَ لَا مَكْرُوهٌ
He stood up and did not divulge his secret to anyone from the people apart from his minister. While he wanted to ride, a youthful beautiful man came to him. He had made him king of his city. He prostrated to him and said, ‘Where are you going, O son of the king, and the difficulty has afflicted us, O you reconciler, the wise, the perfect, and you are leaving us and leaving your kingdom and your city? Stay with us for since you were born we have been in prosperity, and honours, and neither any calamity has befallen with us nor any abhorrence’.
فَسَكَّتَهُ يُوذَاسُفُ وَ قَالَ لَهُ امْكُثْ أَنْتَ فِي بِلَادِكَ وَ دَارِ أَهْلَ مَمْلَكَتِكَ فَأَمَّا أَنَا فَذَاهِبٌ حَيْثُ بُعِثْتُ وَ عَامِلٌ مَا أُمِرْتُ بِهِ فَإِنْ أَنْتَ أَعَنْتَنِيكَانَ لَكَ فِي عَمَلِي نَصِيباً
Yuzasuf silenced him and said to him, ‘You stay in your city and house of the people of your kingdom. As for me, I am going where I have been Sent and will work for what I have been Commanded with. If you were to assist me, there would be a share for in my work’.
ثُمَّ رَكِبَ فَسَارَ مَا قَضَى اللَّهُ لَهُ أَنْ يَسِيرَ ثُمَّ إِنَّهُ نَزَلَ عَنْ فَرَسِهِ وَ وَزِيرُهُ يَقُودُ فَرَسَهُ وَ يَبْكِي أَشَدَّ الْبُكَاءِ وَ يَقُولُ لِيُوذَاسُفَ بِأَيِّ وَجْهٍ أَسْتَقْبِلُ أَبَوَيْكَ وَ بِمَا أُجِيبُهُمَا عَنْكَ وَ بِأَيِّ عَذَابٍ أَوْ مَوْتٍ يَقْتُلَانِّي وَ أَنْتَ كَيْفَ تُطِيقُ الْعُسْرَ وَ الْأَذَى الَّذِي لَمْ تَتَعَوَّدْهُ وَ كَيْفَ لَا تَسْتَوْحِشُ وَ أَنْتَ لَمْ تَكُنْ وَحْدَكَ يَوْماً قَطُّ وَ جَسَدُكَ كَيْفَ تَحْمِلُ الْجُوعَ وَ الظَّمَأَ وَ التَّقَلُّبَ عَلَى الْأَرْضِ وَ التُّرَابِ
Then he rode and travelled whatever Allah-azwj had Decreed for him to travel. Then he descended from his horse, and his minister was leading his horse and crying with intense crying, and he said to Yuzasuf, ‘By which face will I face your parents, and with what will I answer them about you, and by which punishment or death will they be killing me? And you, how will you endure the difficulties and the harms which you are not accustomed to, and how will you not be lonely and you have not been alone for a day at all, and how will your body endure the hunger and the thirst, and the turning upon the ground and the soil?’
فَسَكَّتَهُ وَ عَزَّاهُ وَ وَهَبَ لَهُ فَرَسَهُ وَ الْمِنْطَقَةَ فَجَعَلَ يُقَبِّلُ قَدَمَيْهِ وَ يَقُولُ- لَا تَدَعْنِي وَرَاءَكَ يَا سَيِّدِي اذْهَبْ بِي مَعَكَ حَيْثُ خَرَجْتَ فَإِنَّهُ لَا كَرَامَةَ لِي بَعْدَكَ وَ إِنَّكَ إِنْ تَرَكْتَنِي وَ لَمْ تَذْهَبْ بِي مَعَكَ خَرَجْتُ فِي الصَّحْرَاءِ وَ لَمْ أَدْخُلْ مَسْكَناً فِيهِ إِنْسَانٌ أَبَداً
He silenced him and consoled him and gifted his horse and his belt to him. He went on to kiss his feet and saying, ‘Do not leave me behind you, O my master! Take me with you wherever you go out to, for there is no honour for me after you, and if you were to leave me and not take me with you, I shall go out in the desert and will not enter any dwelling having any person in it, ever!’
فَسَكَّتَهُ أَيْضاً وَ عَزَّاهُ وَ قَالَ لَا تَجْعَلْ فِي نَفْسِكَ إِلَّا خَيْراً فَإِنِّي بَاعِثٌ إِلَى الْمَلِكِ وَ مُوصِيهِ فِيكَ أَنْ يُكْرِمَكَ وَ يُحْسِنَ إِلَيْكَ
He silenced him as well and consoled him, and said, ‘Do not make within yourself except good, for I send a message to the king and advise him regarding you that he should honour you and be good to you’.
ثُمَّ نَزَعَ عَنْهُ لِبَاسَ الْمَلِكِ وَ دَفَعَهُ إِلَى وَزِيرِهِ وَ قَالَ لَهُ الْبَسْ ثِيَابِي وَ أَعْطَاهُ الْيَاقُوتَةَ الَّتِي كَانَ يَجْعَلُهَا فِي رَأْسِهِ وَ قَالَ انْطَلِقْ بِهَا مَعَكَ وَ فَرَسِي وَ إِذَا أَتَيْتَهُ فَاسْجُدْ لَهُ وَ أَعْطِهِ هَذِهِ الْيَاقُوتَةَ وَ أَقْرِئْهُ السَّلَامَ ثُمَّ الْأَشْرَافَ وَ قُلْ لَهُمْ إِنِّي لَمَّا نَظَرْتُ فِيمَا بَيْنَ الْبَاقِي وَ الزَّائِلِ رَغِبْتُ فِي الْبَاقِي وَ زَهِدْتُ فِي الزَّائِلِ
Then he removed the kingly apparel from him and handed it to his minister, and said, ‘Wear my clothes’, and gave him the ruby which he had made it to be in his head, and said, ‘Go taking it and my horse with you, and when you get to him, prostrate to him and give him this ruby and convey the greetings to him, then to the nobles, and say to them, when I looked into what is to remain and decline, I desired regarding the lasting and became abstemious regarding the declining.
وَ لَمَّا اسْتَبَانَ لِي أَصْلِي وَ حَسَبِي وَ فَضَّلْتُ بَيْنَهُمَا وَ بَيْنَ الْأَعْدَاءِ وَ الْقُرَبَاءِ رَفَضْتُ الْأَعْدَاءَ وَ الْقُرَبَاءَ وَ انْقَطَعْتُ إِلَى أَصْلِي وَ حَسَبِي-
And when my origin and my pedigree was clear to me and merited between these and the enemies and the relative, I rejected the enemies and the relatives and cut off to my origin and my pedigree.
فَأَمَّا وَالِدِي فَإِنَّهُ إِذَا أَبْصَرَ الْيَاقُوتَةَ طَابَتْ نَفْسُهُ فَإِذَا أَبْصَرَ كِسْوَتِي عَلَيْكَ ذَكَرَنِي وَ ذَكَرَ حُبِّي لَكَ وَ مَوَدَّتِي إِيَّاكَ فَمَنَعَهُ ذَلِكَ أَنْ يَأْتِيَ إِلَيْكَ مَكْرُوهاً:
As for my father, when sees the ruby, his soul will feel good. When he sights my garment upon you, he will remember me and remember my love for you and my affection to you. That will prevent any abhorrence from coming to you’.
ثُمَّ رَجَعَ وَزِيرُهُ وَ تَقَدَّمَ يُوذَاسُفُ أَمَامَهُ يَمْشِي حَتَّى بَلَغَ فَضَاءً وَاسِعاً فَرَفَعَ رَأْسَهُ فَرَأَى شَجَرَةً عَظِيمَةً عَلَى عَيْنٍ مِنْ مَاءٍ أَحْسَنَ مَا يَكُونُ مِنَ الشَّجَرِ وَ أَكْثَرَهَا فَرْعاً وَ غُصْناً وَ أَحْلَاهَا ثَمَراً وَ قَدِ اجْتَمَعَ إِلَيْهَا مِنَ الطَّيْرِ مَا لَا يُعَدُّ كَثْرَةً
Then his minister returned and Yuzasuf proceeded ahead until he reached a vast open space. He raised his head. He saw a mighty tree at a spring of water, as excellent as could be from the trees, and with more branches and twigs, and its sweetest of fruits, and a large number of birds had gathered to it.
فَسُرَّ بِذَلِكَ الْمَنْظَرِ وَ فَرِحَ بِهِ وَ تَقَدَّمَ إِلَيْهِ حَتَّى دَنَا مِنْهُ وَ جَعَلَ يُعَبِّرُهُ فِي نَفْسِهِ وَ يُفَسِّرُهُ فَشَبَّهَ الشَّجَرَ بِالْبُشْرَى الَّتِي دَعَا إِلَيْهَا وَ عَيْنَ الْمَاءِ بِالْحِكْمَةِ وَ الْعِلْمِ وَ الطَّيْرَ بِالنَّاسِ الَّذِينَ يَجْتَمِعُونَ إِلَيْهِ وَ يَقْبَلُونَ مِنْهُ الدِّينَ
He was cheered by that scenario and rejoiced with it, and he proceeded to it until he was close from it, and he went on to take a lesson within himself and interpreting it. He resembled the tree as being the glad tidings which he had been Called to, and the spring of water as being the wisdom and the knowledge, and the birds as being the people, those who will be gathering to him and accepting the religion from him.
فَبَيْنَا هُوَ قَائِمٌ إِذْ أَتَاهُ أَرْبَعَةٌ مِنَ الْمَلَائِكَةِع يَمْشُونَ بَيْنَ يَدَيْهِ فَأَتْبَعَ آثَارَهُمْ حَتَّى رَفَعُوهُ فِي جَوِّ السَّمَاءِ وَ أُوتِيَ مِنَ الْعِلْمِ وَ الْحِكْمَةِ مَا عَرَفَ بِهِ الْأُولَى وَ الْوُسْطَى وَ الْأُخْرَى وَ الَّذِي هُوَ كَائِنٌ
While he was standing when four from the Angels came to him, walking in front of him. He followed their tracks until they raised him in atmosphere of the sky, and he was given from the knowledge and the wisdom what the foremost, and the middle, and the last are known by, and that which is to happen (in the future).
ثُمَّ أَنْزَلُوهُ إِلَى الْأَرْضِ وَ قَرَّنُوا مَعَهُ قَرِيناً مِنَ الْمَلَائِكَةِ الْأَرْبَعَةِ فَمَكَثَ فِي تِلْكَ الْبِلَادِ حِيناً ثُمَّ إِنَّهُ أَتَى أَرْضَ سولابط فَلَمَّا بَلَغَ وَالِدَهُ قُدُومُهُ خَرَجَ يَسِيرُ هُوَ وَ الْأَشْرَافُ فَأَكْرَمُوهُ وَ قَرَّبُوهُ وَ اجْتَمَعَ إِلَيْهِ أَهْلُ بَلَدِهِ مَعَ ذَوِي قَرَابَتِهِ وَ حَشَمِهِ وَ قَعَدُوا بَيْنَ يَدَيْهِ وَ سَلَّمُوا عَلَيْهِ
Then they descended him to the earth and paired with him a pair from the four Angels. He remained in that country for a time. Then he came to the land (called) ‘Sowlabit’. When it reached his father of his arrival, he went out travelling, he and the nobles, to honour him and welcome him, and the people of his city gathered to him along with the ones with his kinship and his clan, and they sat in front of him and greeted unto him.
وَ كَلَّمَهُمُ الْكَلَامَ الْكَثِيرَ وَ فَرَشَ لَهُمُ الْإِينَاسَ وَ قَالَ لَهُمْ اسْمَعُوا إِلَيَّ بِأَسْمَاعِكُمْ وَ فَرِّغُوا إِلَيَّ قُلُوبَكُمْ لِاسْتِمَاعِ حِكْمَةِ اللَّهِ عَزَّ وَ جَلَّ الَّتِي هِيَ نُورُ الْأَنْفُسِ وَ تُقِرُّوا بِالْعِلْمِ الَّذِي هُوَ الدَّلِيلُ عَلَى سَبِيلِ الرَّشَادِ وَ أَيْقِظُوا عُقُولَكُمْ وَ افْهَمُوا الْفَصْلَ الَّذِي بَيْنَ الْحَقِّ وَ الْبَاطِلِ وَ الضَّلَالِ وَ الْهُدَى
And he spoke to them with a lot of speech, and furnished the friendliness to them, and said to them, ‘Listen to me with your ears and free your hearts to me in order to listen to Wisdom of Allah-azwj Mighty and Majestic which is light of the souls, and accept the knowledge which is the evidence upon the way of the true guidance, and alert your intellects and understand the detail which is between the truth and the falsehood, and the straying and the guidance!
وَ اعْلَمُوا أَنَّ هَذَا هُوَ دَيْنُ الْحَقِّ الَّذِي أَنْزَلَهُ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْأَنْبِيَاءِ وَ الرُّسُلِ ع وَ الْقُرُونِ الْأُولَى فَخَصَّنَا اللَّهُ عَزَّ وَ جَلَّ بِهِ فِي هَذَا الْقَرْنِ بِرَحْمَتِهِ بِنَا وَ رَأْفَتِهِ وَ رَحْمَتِهِ وَ تَحَنُّنِهِ عَلَيْنَا وَ فِيهِ خَلَاصٌ مِنْ نَارِ جَهَنَّمَ
And know that this, it is the religion of truth which Allah-azwj has Revealed unto the Prophets‑as and the Messengers-as, and the former generations. Allah-azwj Mighty and Majestic has Specialised with it in this generation due to His-azwj Mercy with us, and His-azwj Kindness, and His-azwj Mercy, and has Graced it upon us, and in it is the salvation from Fire of Hell!
أَلَا إِنَّهُ لَا يَنَالُ الْإِنْسَانُ مَلَكُوتَ السَّمَاوَاتِ وَ لَا يَدْخُلُهَا أَحَدٌ إِلَّا بِالْإِيمَانِ وَ عَمَلِ الْخَيْرِ فَاجْتَهِدُوا فِيهِ لِتُدْرِكُوا بِهِ الرَّاحَةَ الدَّائِمَةَ وَ الْحَيَاةَ الَّتِي لَا تَنْقَطِعُ أَبَداً
Indeed! The human being cannot attain kingdoms of the skies nor can anyone enter it except with the Eman and works the good (deeds). Therefore, struggle in it for you to realise the permanent comfort by it, and the life which will not terminate, ever!
وَ مَنْ آمَنَ مِنْكُمْ بِالدِّينِ فَلَا يَكُونَنَّ إِيمَانُهُ طَمَعاً فِي الْحَيَاةِ وَ رَجَاءً لِمُلْكِ الْأَرْضِ وَ طَلَبِ مَوَاهِبِ الدُّنْيَا- وَ لْيَكُنْ إِيمَانُكُمْ طَمَعاً فِي مَلَكُوتِ السَّمَاوَاتِ وَ رَجَاءَ الْخَلَاصِ وَ طَلَبَ النَّجَاةِ مِنَ الضَّلَالَةِ وَ بُلُوغَ الرَّاحَةِ وَ الْفَرَجِ فِي الْآخِرَةِ
And one from you who believe in the religion, his belief should not be out of greed regarding the life and prosperity of kingdom of the earth and seeking bestowments of the world, and let your faith be in greet regarding kingdoms of the skies and hope for the rescue and seeking the salvation from the straying, and reaching the comfort and the joy in the Hereafter.
فَإِنَّ مُلْكَ الْأَرْضِ وَ سُلْطَانَهَا زَائِلٌ وَ لَذَّاتِهَا مُنْقَطِعَةٌ فَمَنِ اغْتَرَّ بِهَا هَلَكَ وَ افْتَضَحَ لَوْ قَدْ وَقَفَ عَلَى دَيَّانِ الدِّينِ الَّذِي لَا يَدِينُ إِلَّا بِالْحَقِّ فَإِنَّ الْمَوْتَ مَقْرُونٌ مَعَ أَجْسَادِكُمْ وَ هُوَ يَتَرَاصَدُ أَرْوَاحَكُمْ أَنْ يُكَبْكِبَهَا مَعَ الْأَجْسَادِ
The kingdom of the earth and its authority is declining, and its pleasures will be terminated. One who is deceived by it is destroyed and exposed. If only he had paused upon judgments of the religion which cannot be judged except with the truth. Surely, the death is paired with your bodies and it will ambush your souls to dump these with the bodies.
وَ اعْلَمُوا أَنَّهُ كَمَا أَنَّ الطَّيْرَ لَنْ يَقْدِرَ عَلَى الْحَيَاةِ وَ النَّجَاةِ مِنَ الْأَعْدَاءِ مِنَ الْيَوْمِ إِلَى غَدِ هَذِهِ إِلَّا بِقُوَّةٍ مِنَ الْبَصَرِ وَ الْجَنَاحَيْنِ وَ الرِّجْلَيْنِ فَكَذَلِكَ الْإِنْسَانُ لَا يَقْدِرُ عَلَى الْحَيَاةِ وَ النَّجَاةِ إِلَّا بِالْعَمَلِ وَ الْإِيمَانِ وَ أَعْمَالِ الْخَيْرِ الْكَامِلَةِ
And know, just as the bird will never be able upon the life and the salvation from the enemies from the day to the next except by strength from the sight, and the wings, and the left, like that the human being is not able upon the life, and the salvation except by the working, and the faith, and the perfect good deeds.
فَتَفَكَّرْ أَيُّهَا الْمَلِكُ أَنْتَ وَ الْأَشْرَافُ فِيمَا تَسْتَمِعُونَ وَ افْهَمُوا وَ اعْتَبِرُوا وَ اعْبُرُوا الْبَحْرَ مَا دَامَتِ السَّفِينَةُ وَ اقْطَعُوا الْمَسَافَةَ مَا دَامَ الدَّلِيلُ وَ الظَّهْرُ وَ الزَّادُ وَ اسْلُكُوا سَبِيلَكُمْ مَا دَامَ الْمِصْبَاحُ-
O you king! You and the nobles should think regarding what they are listening to, and understand and take lessons, and cross the sea for as long as the ship is (sailing), and travel the distance for as long as there is guidance, and the back (support), and the provisions, and travel your ways for as long as there is the lamp.
وَ أَكْثِرُوا مِنْ كُنُوزِ الْبِرِّ مَعَ النُّسَّاكِ وَ شَارِكُوهُمْ فِي الْخَيْرِ وَ الْعَمَلِ الصَّالِحِ وَ أَصْلِحُوا التَّبَعَ وَ كُونُوا لَهُمْ أَعْوَاناً وَ أَمَّرُوهُمْ بِأَعْمَالِكُمْ لِيَنْزِلُوا مَعَكُمْ مَلَكُوتَ النُّورِ وَ اقْبَلُوا النُّورَ وَ احْتَفِظُوا بِفَرَائِضِكُمْ
And augment from treasures of the land with the hermits and participate them in the good and the righteous deeds, and correct the natures, and be supporters for them, and work them with your works for them to descend with you the kingdoms of light, and accept the light, and preserve your obligations.
وَ إِيَّاكُمْ أَنْ تَتَوَثَّقُوا إِلَى أَمَانِيِّ الدُّنْيَا وَ شُرْبِ الْخُمُورِ وَ شَهْوَةِ النِّسَاءِ مِنْ كُلِّ ذَمِيمَةٍ وَ قَبِيحَةٍ مُهْلِكَةٍ لِلرُّوحِ وَ الْجَسَدِ وَ اتَّقُوا الْحَمِيَّةَ وَ الْغَضَبَ وَ الْعَدَاوَةَ وَ النَّمِيمَةَ وَ مَا لَمْ تَرْضَوْهُ أَنْ يُؤْتَى إِلَيْكُمْ فَلَا تَأْتُوهُ إِلَى أَحَدٍ وَ كُونُوا طَاهِرِي الْقُلُوبِ صَادِقِي النِّيَّاتِ لِتَكُونُوا عَلَى الْمِنْهَاجِ إِذَا أَتَاكُمُ الْأَجَلُ
And beware of aspiring to wishes of the world, and drinking the wines, and lusts of the women, from every condemned and ugliness destructive to the soul and the body, and fear the prejudice, and the anger, and the hostility, and the gossiping, and whatever you are not pleased from it coming to you, so do not give it to anyone, and be clean of hearts, sincere of intentions for you to be upon the manifesto when the death comes to you’.
ثُمَّ انْتَقَلَ مِنْ أَرْضِ سولابط وَ سَارَ فِي بِلَادٍ وَ مَدَائِنَ كَثِيرَةٍ حَتَّى أَتَى أَرْضاً تُسَمَّى قِشْمِيرَ فَسَارَ فِيهَا وَ أَحْيَا مَيِّتَهَا وَ مَكَثَ حَتَّى أَتَاهُ الْأَجَلُ الَّذِي خَلَعَ الْجَسَدَ وَ ارْتَفَعَ إِلَى النُّورِ
Then he transferred from the land of Sowlabit and travelled in many cities and plains until he came to a land named as Qishmeer. He travelled in it and revived its dead, and he remain until the death came to me which removes the body and he rose to the light.
وَ دَعَا قَبْلَ مَوْتِهِ تِلْمِيذاً لَهُ اسْمُهُ- يابدُ الَّذِي كَانَ يَخْدُمُهُ وَ يَقُومُ عَلَيْهِ وَ كَانَ رَجُلًا كَامِلًا فِي الْأُمُورِ كُلِّهَا وَ أَوْصَى إِلَيْهِ وَ قَالَ إِنَّهُ قَدْ دَنَا ارْتِفَاعِي عَنِ الدُّنْيَا وَ احْتَفِظُوا بِفَرَائِضِكُمْ وَ لَا تَزِيغُوا عَنِ الْحَقِّ وَ خُذُوا بِالنُّسُكِ
And before his death, he called his student, his name was Yabad, who used to serve him and stand upon him, and he was a man perfect in the matter, all of them, and he bequeathed to him and said, ‘The rising from the world has drawn near, and be preserving with your obligations, and do not deviate from the truth and take with the rituals’.
ثُمَّ أَمَرَ يابدَ أَنْ يَبْنِيَ لَهُ مَكَاناً فَبَسَطَهُ هُوَ رِجْلَيْهِ وَ هَيَّأَ رَأْسَهُ إِلَى الْمَغْرِبِ وَ وَجْهَهُ إِلَى الْمَشْرِقِ ثُمَّ قَضَى نَحْبَهُ.
Then he instructed Yabad to build a place for him. He stretched his legs and he turned his head to the west, and his face to the east, then his life ended’’.[60]
باب 33 نوادر المواعظ و الحكم
CHAPTER 33 – MISCELLANEOUS PREACHING AND RULINGS
1- ل، الخصال ن، عيون أخبار الرضا عليه السلام عَنْ تَمِيمٍ الْقُرَشِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنِ الْهَرَوِيِّ وَ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى نَبِيٍّ مِنْ أَنْبِيَائِهِ إِذَا أَصْبَحْتَ فَأَوَّلُ شَيْءٍ يَسْتَقْبِلُكَ فَكُلْهُ وَ الثَّانِي فَاكْتُمْهُ وَ الثَّالِثُ فَاقْبَلْهُ وَ الرَّابِعُ فَلَا تُؤْيِسْهُ وَ الْخَامِسُ فَاهْرَبْ مِنْهُ
(The books) ‘Al Khisaal’, (and) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – from Tameem Al Qureyshi, from his father, from Ahmad Bin Ali Al Ansary, from Al Harwy, and he said,
‘I heard Al-Reza-asws saying: ‘Allah-azwj Mighty and Majestic Revealed to a Prophet-saww from His-azwj Prophets-as: “When it is morning, the first thing which faces you, eat it, and the second, conceal it, and the third, accept it, and the fourth, nor do despair it, and the fifth, flee from it!”’
قَالَ فَلَمَّا أَصْبَحَ مَضَى فَاسْتَقْبَلَهُ جَبَلٌ أَسْوَدُ عَظِيمٌ فَوَقَفَ وَ قَالَ أَمَرَنِي رَبِّي عَزَّ وَ جَلَّ أَنْ آكُلَ هَذَا وَ بَقِيَ مُتَحَيِّراً ثُمَّ رَجَعَ إِلَى نَفْسِهِ فَقَالَ رَبِّي جَلَّ جَلَالُهُ لَا يَأْمُرُنِي إِلَّا بِمَا أُطِيقُ فَمَشَى إِلَيْهِ لِيَأْكُلَهُ فَلَمَّا دَنَا مِنْهُ صَغُرَ حَتَّى انْتَهَى إِلَيْهِ فَوَجَدَهُ لُقْمَةً فَأَكَلَهَا فَوَجَدَهَا أَطْيَبَ شَيْءٍ أَكَلَهُ
He-asws said: ‘When it was morning, he-as went. He-as faced a large black mountain. He-as paused and said: ‘My-as Lord-azwj Mighty and Majestic has Commanded me to eat this’, and he-as remained confused, then returned to himself, so he-as said: ‘My-as Lord-azwj, Majestic is His-azwj Majesty will not Command me-as except with what I-as can endure’. He-as walked towards it in order to eat it. When he-as came near, it became smaller until he-as ended up to it, he-as found it to be a morsel, so he-as ate it. He-as found is as tastiest of things he-as had eaten.
ثُمَّ مَضَى فَوَجَدَ طَسْتاً مِنْ ذَهَبٍ فَقَالَ أَمَرَنِي رَبِّي أَنْ أَكْتُمَ هَذَا فَحَفَرَ لَهُ حُفْرَةً وَ جَعَلَهُ فِيهِ وَ أَلْقَى عَلَيْهِ التُّرَابَ ثُمَّ مَضَى فَالْتَفَتَ فَإِذَا الطَّسْتُ قَدْ ظَهَرَ فَقَالَ قَدْ فَعَلْتُ مَا أَمَرَنِي رَبِّي عَزَّ وَ جَلَّ
The he-as went. He-as found a tray of gold. He-as said: ‘My-as Lord-azwj has Commanded me-as to conceal this’. He-as dug a hole for it and made it to be in it, and he-as cast the soil upon it. Then he-as went. He-as turned around, and behold, the tray had appeared. He-as said: ‘I-as have already done what my-as Lord-azwj Mighty and Majestic had Commanded me-as with’.
فَمَضَى فَإِذَا هُوَ بِطَيْرٍ وَ خَلْفَهُ بَازِيٌّ فَطَافَ الطَّيْرُ حَوْلَهُ فَقَالَ أَمَرَنِي رَبِّي عَزَّ وَ جَلَّ أَنْ أَقْبَلَ هَذَا فَفَتَحَ كُمَّهُ فَدَخَلَ الطَّيْرُ فِيهِ
He-as continued, and behold, there was a bird and it was being pursued by a falcon. The bird circled around him-as. He-as said: ‘My-as Lord-azwj Mighty and Majestic has Commanded me-as to accept this. He-as opened his-as sleeve, and the bird entered inside it.
فَقَالَ لَهُ الْبَازِي أَخَذْتَ صَيْدِي وَ أَنَا خَلْفَهُ مُنْذُ أَيَّامٍ فَقَالَ إِنَّ رَبِّي عَزَّ وَ جَلَّ أَمَرَنِي أَنْ لَا أُويِسَ هَذَا فَقَطَعَ مِنْ فَخِذِهِ قِطْعَةً فَأَلْقَاهَا إِلَيْهِ
The falcon said to him-as: ‘You-as have seized my prey and I have been behind it since days!’ He-as said: ‘My-as Lord-azwj Mighty and Majestic Commanded me-as not to despair this one’. He‑as cut out a piece of his-as own thigh and threw it towards it.
ثُمَّ مَضَى فَلَمَّا مَضَى فَإِذَا هُوَ بِلَحْمِ مَيْتَةٍ مُنْتِنٍ مَدُودٍ فَقَالَ أَمَرَنِي رَبِّي عَزَّ وَ جَلَّ أَنْ أَهْرُبَ مِنْ هَذَا فَهَرَبَ مِنْهُ وَ رَجَعَ
Then he-as continued. When he-as went, behold he-as was with stinky dead meat, insect-ridden. He-as said: ‘My-as Lord-azwj Mighty and Majestic Commanded me-as to flee from this’. So he-as fled from it.
وَ رَأَى فِي الْمَنَامِ كَأَنَّهُ قَدْ قِيلَ لَهُ إِنَّكَ قَدْ فَعَلْتَ مَا أُمِرْتَ بِهِ فَهَلْ تَدْرِي مَا ذَا كَانَ قَالَ لَا
And he-as saw in the dream as if it was being said to him-as: ‘You-as had done what you-as had been Commanded with. Do you-as know what that was?’ He-as said: ‘No!’
قِيلَ لَهُ أَمَّا الْجَبَلُ فَهُوَ الْغَضَبُ إِنَّ الْعَبْدَ إِذَا غَضِبَ لَمْ يَرَ نَفْسَهُ وَ جَهِلَ قَدْرَهُ مِنْ عِظَمِ الْغَضَبِ فَإِذَا حَفِظَ نَفْسَهُ وَ عَرَفَ قَدْرَهُ وَ سَكَنَ غَضَبُهُ كَانَتْ عَاقِبَتُهُ كَاللُّقْمَةِ الطَّيِّبَةِ الَّتِي أَكَلَهَا
It was said to him-as: ‘As for the mountain, it is the angel. When the servant is angry, he cannot see himself and ignores his own worth due to the might of anger. When he humbles himself, and he recognises his worth, and settles his anger, its consequences would be like the tasty morsel which he tends to eat.
وَ أَمَّا الطَّسْتُ فَهُوَ الْعَمَلُ الصَّالِحُ إِذَا كَتَمَهُ الْعَبْدُ وَ أَخْفَاهُ أَبَى اللَّهُ عَزَّ وَ جَلَّ إِلَّا أَنْ يُظْهِرَهُ لِيُزَيِّنَهُ بِهِ مَعَ مَا يَدَّخِرُ لَهُ مِنْ ثَوَابِ الْآخِرَةِ
And as for the tray, it is the righteous deed. When the servant conceals it and hides it, Allah‑azwj Mighty and Majestic Refuses except that He-azwj will Reveal it in order to adorn him with it, along with whatever Rewards of the Hereafter He-azwj has Treasured for him.
وَ أَمَّا الطَّيْرُ فَهُوَ الرَّجُلُ الَّذِي يَأْتِيكَ بِنَصِيحَةٍ فَاقْبَلْهُ وَ اقْبَلْ نَصِيحَتَهُ
And as for the bird, it is the man who comes to you with good advice, therefore accept him and accept his advice.
وَ أَمَّا الْبَازِي فَهُوَ الرَّجُلُ الَّذِي يَأْتِيكَ فِي حَاجَةٍ فَلَا تُؤْيِسْهُ
And as for the falcon, he is the man who comes to you regarding a need, therefore do not despair him.
وَ أَمَّا اللَّحْمُ الْمُنْتِنُ فَهِيَ الْغِيبَةُ فَاهْرُبْ مِنْهَا.
And as for the stinky (dead) meat, it is the backbiting, therefore flee from it’’.[61]
2- لي، الأمالي للصدوق عَنِ ابْنِ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ التَّفْلِيسِيِّ عَنِ السَّمَنْدِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كَانَ فِي بَنِي إِسْرَائِيلَ مَجَاعَةٌ حَتَّى نَبَشُوا الْمَوْتَى فَأَكَلُوهُمْ فَنَبَشُوا قَبْراً فَوَجَدُوا فِيهِ لَوْحاً مَكْتُوباً أَنَا فُلَانٌ النَّبِيُّ نَبَشَ قَبْرِي حَبَشِيٌّ مَا قَدَّمْنَاهُ وَجَدْنَاهُ وَ مَا أَكَلْنَاهُ رَبِحْنَاهُ وَ مَا خَلَّفْنَاهُ خَسِرْنَاهُ.
(The book) ‘Al-Amaali’ of Al-Sadouq – from Ibn Masrour, from Ibn Aamir, from his uncle, from Al-Tafleesy, from Al-Samandy who said,
‘I heard Al-Reza-asws saying: ‘There was a such hunger among children of Israel to the extent that they exhumed the dead and ate them. They exhumed a grave and found a tablet in it. There was written, ‘I am so and so, the Prophet-saww. An Ethiopian will exhume my grave. Whatever we send ahead we find it, and whatever we have eaten we have gained, and whatever we have left behind we have incurred loss’’.[62]
3- ل، الخصال عَنْ مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ صَالِحٍ يَرْفَعُهُ بِإِسْنَادِهِ قَالَ: أَرْبَعَةٌ الْقَلِيلُ مِنْهَا كَثِيرٌ النَّارُ الْقَلِيلُ مِنْهَا كَثِيرٌ وَ النَّوْمُ الْقَلِيلُ مِنْهُ كَثِيرٌ وَ الْمَرَضُ الْقَلِيلُ مِنْهُ كَثِيرٌ وَ الْعَدَاوَةُ الْقَلِيلُ مِنْهَا كَثِيرٌ.
(The book) ‘Al Khisaal’ – from Majaylawiya, from Muhammad Al Attar, from Al Ashary, from Salih raising it by his chain, said,
‘Four, the little from these is a lot – the fire, the little from it is a lot; and the sleep, the little from it is a lot; and the sickness, the little from it is a lot; and the enmity, the little from it is a lot’’.[63]
4- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنِ الْكَاتِبِ عَنْ عَبْدِ الصَّمَدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ هَارُونَ عَنْ أَبِي طَلْحَةَ الْخُزَاعِيِّ عَنْ عُمَرَ بْنِ عَبَّادٍ عَنْ أَبِي فُرَاتٍ قَالَ: قَرَأْتُ فِي كِتَابٍ لِوَهْبِ بْنِ مُنَبِّهٍ وَ إِذًا مَكْتُوبٌ فِي صَدْرِ الْكِتَابِ هَذَا مَا وَضَعَتِ الْحُكَمَاءُ فِي كُتُبِهَا الِاجْتِهَادُ فِي عِبَادَةِ اللَّهِ أَرْبَحُ تِجَارَةٍ وَ لَا مَالَ أَعْوَدُ مِنَ الْعَقْلِ وَ لَا فَقْرَ أَشَدُّ مِنَ الْجَهْلِ
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – from Al Mufeed, from Al Katib, from Abdul Samad Bin Ali, from Muhammad Bin Haroun, from Abu Talha Al Khuzaie, fromUmar Bin Abbad, from Abu Furat who said,
‘I read in the book of Wahab Bin Munabbih and it was written in the centre of the book, ‘This is what the wise ones have place in their books – ‘The struggling in worshipping Allah-azwj is the most profitable trade; and there is no wealth more assisting than the intellect nor is there any poverty severer than the ignorance.
وَ أَدَبٌ تَسْتَفِيدُهُ خَيْرٌ مِنْ مِيرَاثٍ وَ حُسْنُ الْخُلُقِ خَيْرُ رَفِيقٍ وَ التَّوْفِيقُ خَيْرُ قَائِدٍ وَ لَا ظَهْرَ أَوْثَقُ مِنَ الْمُشَاوَرَةِ وَ لَا وَحْشَةَ أَوْحَشُ مِنَ الْعُجْبِ وَ لَا تَطْمَعَنَّ صَاحِبُ الْكِبْرِ فِي حُسْنِ الثَّنَاءِ عَلَيْهِ.
And etiquette you benefit with is better than inheritance; and good manners is the best friend; and the inclination is best leader; and there is not backing more trustworthy than the consultation; and there is no loneliness lonelier than the self-fascination; and do not covet an old man in goodly praise upon him’’.[64] (not a Hadeeth)
5- ما، الأمالي للشيخ الطوسي بِالْإِسْنَادِ عَنْ أَبِي قَتَادَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: وَصِيَّةُ وَرَقَةِ بْنِ نَوْفَلٍ لِخَدِيجَةَ بِنْتِ خُوَيْلِدٍ ع إِذَا دَخَلَ عَلَيْهَا يَقُولُ لَهَا يَا بِنْتَ أَخِي لَا تُمَارِ جَاهِلًا وَ لَا عَالِماً فَإِنَّكَ مَتَى مَارَيْتِ جَاهِلًا أَذَلَّكِ وَ مَتَى مَارَيْتِ عَالِماً مَنَعَكِ عِلْمُهُ وَ إِنَّمَا يَسْعَدُ بِالْعُلَمَاءِ مَنْ أَطَاعَهُمْ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – by the chain from Abu Qatadah,
‘From Abu Abdullah-asws having said: ‘Advice of Waraqah Bin Nowfal to Khadija Bint Khuweylidas when he entered to see her-as, said to her-as, ‘O daughter-as of my brother, ‘Neither bitterly argue with an ignorant one nor a scholar, for when you have bitter argument with an ignoramus, he will degrade you-as, and when you have bitter argument with a scholar, he will prevent you-as his knowledge, and rather he is fortunate with the scholars, one who obeys them.
أَيْ بُنَيَّةِ إِيَّاكِ وَ صُحْبَةَ الْأَحْمَقِ الْكَذَّابِ فَإِنَّهُ يُرِيدُ نَفْعَكِ فَيَضُرُّكِ وَ يُقَرِّبُ مِنْكِ الْبَعِيدَ وَ يُبَعِّدُ عَنْكِ الْقَرِيبَ إِنِ ائْتَمَنْتِهِ خَانَكِ وَ إِنِ ائْتَمَنَكِ أَهَانَكِ وَ إِنْ حَدَّثَكِ كَذَبَكِ وَ إِنْ حَدَّثْتِهِ كَذَّبَكِ
Yes, daughter-as! Beware of accompanying the idiot, the liar, for he wants to benefit you-as but he (actually) harms you-as, and he draws the far near to you-as and distances the near from you-as. If you-as were to entrust him he will betray you-as, and if he were to entrust you-as he will demean you, and if he narrates to you, he will lie to you, and if you were to narrate to him, he will belie you.
وَ أَنْتِ مِنْهُ بِمَنْزِلَةِ السَّرَابِ الَّذِي يَحْسَبُهُ الظَّمْآنُ مَاءً حَتَّى إِذَا جَاءَهُ لَمْ يَجِدْهُ شَيْئاً وَ اعْلَمِي أَنَّ الشَّابَّ الْحَسَنَ الْخُلُقِ مِفْتَاحٌ لِلْخَيْرِ مِغْلَاقٌ لِلشَّرِّ وَ أَنَّ الشَّابَّ الشَّحِيحَ الْخُلُقِ مِغْلَاقٌ لِلْخَيْرِ مِفْتَاحٌ لِلشَّرِّ وَ اعْلَمِي أَنَّ الْآجُرَّ إِذَا انْكَسَرَ لَمْ يَشْعَبْ وَ لَمْ يَعُدْ طِيناً.
And you are from him at the status of the mirage which the thirsty ones reckons as being water, until when he comes to it he does not find anything; and know that the youth of good manners is a key for the goodness, closure of the evil, and that the youth of greedy manners is a closure of the good, a key to the evil; and know that when the brick breaks, it does not branch out and does not return to be clay’’.[65] (not a Hadeeth)
6- ما، الأمالي للشيخ الطوسي عَنِ ابْنِ مَخْلَدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ نُصَيْرٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ مَسْرُوقٍ قَالَ: أَنْشَدَنِي بَعْضُ أَصْحَابِنَا اجْعَلْ تِلَادَكَ فِي الْمُهِمِّ مِنَ الْأُمُورِ إِذَا اقْتَرَبَ حَسِّنِ التَّصَبُّرَ مَا اسْتَطَعْتَ فَإِنَّهُ نِعْمَ السَّبَبُ- لَا تَسْهُ عَنْ أَدَبِ الصَّغِيرِ وَ إِنْ شَكَا أَلَمَ التَّعَبِ وَ دَعِ الْكَبِيرَ لِشَأْنِهِ كَبِّرِ الْكَبِيرَ عَنِ الْأَدَبِ- لَا تَصْحَبِ النُّطَفَ الْمُرِيبَ فَقُرْبُهُ إِحْدَى الرِّيَبِ وَ اعْلَمْ بِأَنَّ ذُنُوبَهُ تُعْدَى كَمَا يُعْدَى الْجَرَبُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Ibn Makhlad, from Ja’far Bin Muhammad Bin Nuseyr, from Al Hamad Bin Muhammad Bin Masrouq who said,
‘One of our companions adjured me, ‘Make your time be regarding the important matters; then draw the good patience near as much as you can, for it is a good reason; do not neglect disciplining the young and even if he complains the pain of fatigue and let old to his occupation, he is too old from being disciplines. Do not accompany the suspicious semen (birth) so its nearness is one of the suspicions; and know that his sins are contagious just as the scabies is contagious’’.[66] (not a Hadeeth)
7- ل، الخصال مع، معاني الأخبار عَنِ الْعَطَّارِ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ ابْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُحَمَّدِ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: تَبِعَ حَكِيمٌ حَكِيماً سَبْعَمِائَةِ فَرْسَخٍ فِي سَبْعِ كَلِمَاتٍ فَلَمَّا لَحِقَ بِهِ قَالَ لَهُ يَا هَذَا مَا أَرْفَعُ مِنَ السَّمَاءِ وَ أَوْسَعُ مِنَ الْأَرْضِ وَ أَغْنَى مِنَ الْبَحْرِ وَ أَقْسَى مِنَ الْحَجَرِ وَ أَشَدُّ حَرَارَةً مِنَ النَّارِ وَ أَشَدُّ بَرْداً مِنَ الزَّمْهَرِيرِ وَ أَثْقَلُ مِنَ الْجِبَالِ الرَّاسِيَاتِ
(The book) ‘Al Khisaal’, (and) ‘Ma’any Al Akhbaar’ – from Al Attar, from his father, from Al Ashary, from Abu Abdullah Al Razy, from Ibn Usman, from Muhammad Bin Abu Hamza, from Muhammad Bin Wahab,
‘From Abu Abdullah-asws having said: ‘A wise one follows a wise one for seven hundred Farsakhs (3500 km) regarding seven phrases. When he caught up with him, he said to him, ‘O you! What is higher than the sky, and vaster than the earth, and richer than the sea, and harder than the stone, and severer of heat than the fire, and severely colder than the frost, and heavier than the lofty mountain?’
فَقَالَ لَهُ يَا هَذَا إِنَّ الْحَقَّ أَرْفَعُ مِنَ السَّمَاءِ وَ الْعَدْلَ أَوْسَعُ مِنَ الْأَرْضِ وَ غِنَى النَّفْسِ أَغْنَى مِنَ الْبَحْرِ وَ قَلْبَ الْكَافِرِ أَقْسَى مِنَ الْحَجَرِ وَ الْحَرِيصَ الْجَشِعَ أَشَدُّ حَرَارَةً مِنَ النَّارِ وَ الْيَأْسَ مِنْ رَوْحِ اللَّهِ عَزَّ وَ جَلَّ أَشَدُّ بَرْداً مِنَ الزَّمْهَرِيرِ وَ الْبُهْتَانَ عَلَى الْبَرِيءِ أَثْقَلُ مِنَ الْجِبَالِ الرَّاسِيَاتِ.
He said to him, ‘O you! The truth is higher than the sky, and the justice is vaster than the earth, and a rich soul is richer than the sea, and the heart of a Kafir is harder than the stone, and the keenness of the greedy one is of severer heat than the fire, and the despair from comfort (Mercy) of Allah-azwj Mighty and Majesty is severely colder than the frost, and the slander upon the innocent is heavier than the lofty mountain’’.[67]
8- ل، الخصال عَنِ ابْنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ ابْنِ حُمَيْدٍ عَنْ الثُّمَالِيِّ قَالَ: فَدَعَا حُذَيْفَةُ بْنُ الْيَمَانِ ابْنَهُ عِنْدَ مَوْتِهِ فَأَوْصَى إِلَيْهِ وَ قَالَ يَا بُنَيَّ أَظْهِرِ الْيَأْسَ مِمَّا فِي أَيْدِي النَّاسِ فَإِنَّ فِيهِ الْغِنَى وَ إِيَّاكَ وَ طَلَبَ الْحَاجَاتِ إِلَى النَّاسِ فَإِنَّهُ فَقْرٌ حَاضِرٌ وَ كُنِ الْيَوْمَ خَيْراً مِنْكَ أَمْسِ وَ إِذَا أَنْتَ صَلَّيْتَ فَصَلِّ صَلَاةَ مُوَدِّعٍ لِلدُّنْيَا كَأَنَّكَ لَا تَرْجِعُ وَ إِيَّاكَ وَ مَا يُعْتَذَرُ مِنْهُ.
(The book) ‘Al Khisaal’ – from Ibn Al Barqy, from his father, from his grandfather, from Al Hassan Bin Ali Bin Fazzal, from Ibn Humeyr, from Al Sumali who said,
‘Huzeyfa Bin Al-Yaman called his son at his death and bequeathed to him, and said, ‘O my son! Manifest the despair from what is in hands of the people, for there is richness in it; and beware of seeking the needs to the people, for it is present poverty; and let today from you be better than yesterday; and when you pray Salat, pray the farewell Salat of bidding farewell to the world, it is as if you will not return; and beware of what you have to apologise from’’.[68]
9- ل، الخصال عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: قَامَ أَبُو ذَرٍّ رَحِمَهُ اللَّهُ عِنْدَ الْكَعْبَةِ فَقَالَ أَنَا جُنْدَبُ بْنُ سَكَنٍ فَاكْتَنَفَهُ النَّاسُ
(The book) ‘Al Khisaal’ – from his father, from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Abu Zarr-ra stood by the Kabah. He-ra said, ‘I-ra am Jundab Bin Sakan!’ The people surrounded him-ra.
فَقَالَ لَوْ أَنَّ أَحَدَكُمْ أَرَادَ سَفَراً لَاتَّخَذَ فِيهِ مِنَ الزَّادِ مَا يُصْلِحُهُ فَسَفَرُ يَوْمِ الْقِيَامَةِ أَ مَا تُرِيدُونَ فِيهِ مَا يُصْلِحُكُمْ
He-ra said, ‘If one of you were to intend a journey, let him take regarding it, from the provision what would correct his journey to the Day of Qiyamah! Are you not wanting regarding if what would be correcting you?’
فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ أَرْشِدْنَا
A man stood up to him-ra. He said, ‘Guide us!’
فَقَالَ صُمْ يَوْماً شَدِيدَ الْحَرِّ لِلنُّشُورِ وَ حُجَّ حَجَّةً لِعَظَائِمِ الْأُمُورِ وَ صَلِّ رَكْعَتَيْنِ فِي سَوَادِ اللَّيْلِ لِوَحْشَةِ الْقُبُورِ كَلِمَةُ خَيْرٍ تَقُولُهَا وَ كَلِمَةُ شَرٍّ تَسْكُتُ عَنْهَا أَوْ صَدَقَةٌ مِنْكَ عَلَى مِسْكِينٍ لَعَلَّكَ تَنْجُو بِهَا يَا مِسْكِينُ مِنْ يَوْمٍ عَسِيرٍ
He-ra said, ‘Fast on the day of severe heat for the Resurrection, and perform Hajj for the mighty matters; and pray two Cycles Salat in the middle of the night for loneliness of the graves. A good phrase (comes to) you, say it and an evil phrase (comes to) you, stay silent from it, or a charity from you upon a poor, perhaps you will attain salvation by it, O poor one from the Day of difficulties!
اجْعَلِ الدُّنْيَا دِرْهَمَيْنِ دِرْهَماً أَنْفَقْتَهُ عَلَى عِيَالِكَ وَ دِرْهَماً قَدَّمْتَهُ لِآخِرَتِكَ وَ الثَّالِثُ يَضُرُّ وَ لَا يَنْفَعُ فَلَا تُرِدْهُ
Make the world as being two Dirhams – a Dirham you spend upon your dependants and a Dirham you send ahead for your Hereafter, and the third will harm and not benefit, therefore do not desire it.
اجْعَلِ الدُّنْيَا كَلِمَتَيْنِ كَلِمَةً فِي طَلَبِ الْحَلَالِ وَ كَلِمَةً لِلْآخِرَةِ وَ الثَّالِثَةُ تَضُرُّ وَ لَا تَنْفَعُ لَا تُرِدْهَا
Make the world to be as two phrases – a phrase in seeking the Permissible, and a phrase for the Hereafter, and the third will harm and not benefit, do not want it’.
ثُمَّ قَالَ قَتَلَنِي هَمُّ يَوْمٍ لَا أُدْرِكُهُ.
Then he said, ‘It kills me-ra, worry of a Day I-ra have yet to come across’’.[69]
10- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنِ الْكَاتِبِ عَنِ الزَّعْفَرَانِيِّ عَنِ الثَّقَفِيِّ عَنْ حَبِيبِ بْنِ بَصِيرٍ عَنْ أَحْمَدَ بْنِ بَشِيرٍ عَنْ هِشَامِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ السَّائِبِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْيَمَانِيِّ عَنْ عِكْرِمَةَ قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ الْعَبَّاسِ يَقُولُ لِابْنِهِ عَلِيِّ بْنِ عَبْدِ اللَّهِ لِيَكُنْ كَنْزُكَ الَّذِي تَدَّخِرُهُ الْعِلْمَ كُنْ بِهِ أَشَدَّ اغْتِبَاطاً مِنْكَ بِكَثْرَةِ الذَّهَبِ الْأَحْمَرِ فَإِنِّي مُودِعُكَ كَلَاماً إِنْ أَنْتَ وَعَيْتَهُ اجْتَمَعَ لَكَ بِهِ خَيْرُ أَمْرِ الدُّنْيَا وَ الْآخِرَةِ-
(The book) ‘Al Majaalis’ of Al Mufeed, (and) ‘Al Amaali’ of the sheykh Al Tusi – from Al Mufeed, from Al Katib, from Al Zafrany, from Al Saqafy, from Habeeb Bin Baseer, from Ahmad Bin Bashir, from Hisham Bin Muhammad, from his father Muhammad Bin Al Saaib, from Ibrahim Bin Muhammad Al Yamany, from Ikrimah (Bin Abu Jahl-la),
‘I heard Abdullah Bin Al-Abbas saying to his son Ali Bin Abdullah, ‘Let your treasure which you are hoarding, be the knowledge. Be more joyful with it from it than with abundance of red gold, for I shall bid your farewell with such words, if you were to retain it, there will be gathered for you goodness of matters of the world and the Hereafter –
لَا تَكُنْ مِمَّنْ يَرْجُو الْآخِرَةَ بِغَيْرِ عَمَلٍ وَ يُؤَخِّرُ التَّوْبَةَ لِطُولِ الْأَمَلِ وَ يَقُولُ فِي الدُّنْيَا قَوْلَ الزَّاهِدِينَ وَ يَعْمَلُ فِيهَا عَمَلَ الرَّاغِبِينَ
Do not be from the ones hoping for the Hereafter without working, and delaying the repentance due to having long hopes, and he says regarding the word, words of the ascetics and he works regarding it working of the desirous ones (regarding the world).
إِنْ أُعْطِيَ مِنْهَا لَمْ يَشْبَعْ وَ إِنْ مُنِعَ مِنْهَا لَمْ يَقْنَعْ يَعْجِزُ عَنْ شُكْرِ مَا أُوتِيَ وَ يَبْغِي الزِّيَادَةَ فِيمَا بَقِيَ وَ يَأْمُرُ بِمَا لَا يَأْتِي يُحِبُّ الصَّالِحِينَ وَ لَا يَعْمَلُ عَمَلَهُمْ وَ يُبْغِضُ الْفُجَّارَ وَ هُوَ أَحَدُهُمْ
If he is given from it he is not satisfied, and if he is prevented from it he is not contented. He is incapable of thanking for what he has been given and he seeks the increases in what remains (of his life), and he instructs with what he does not do. He loves the righteous and does not work with their works, and he hates the immoral while he is one of them.
وَ يَقُولُ لِمَ أَعْمَلُ فَأَتَعَنَّى أَ لَا أَجْلِسُ فَأَتَمَنَّى فَهُوَ يَتَمَنَّى الْمَغْفِرَةَ وَ قَدْ دَأَبَ فِي الْمَعْصِيَةِ قَدْ عُمِّرَ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ يَقُولُ فِيمَا ذَهَبَ لَوْ كُنْتُ عَمِلْتُ وَ نَصِبْتُ كَانَ ذُخْراً لِي وَ يَعْصِي رَبَّهُ تَعَالَى فِيمَا بَقِيَ غَيْرَ مُكْتَرِثٍ
And he says, ‘Why should I work and get tired. Shall I not just sit back and wish?’. He wishes for the Forgiveness and he is being diligent in the acts of disobedience. He has long lifespan what he can be minding in, the one who minds. He says regarding what has gone, ‘If I had worked and toiled it would have been a hoard for me’, and he disobeys his Lord-azwj the Exalted in what remains (of his life) without caring.
إِنْ سَقِمَ نَدِمَ عَلَى الْعَمَلِ وَ إِنْ صَحَّ أَمِنَ وَ اغْتَرَّ وَ أَخَّرَ الْعَمَلَ مُعْجَباً بِنَفْسِهِ مَا عُوفِيَ وَ قَانِطاً إِذَا ابْتُلِيَ إِنْ رَغِبَ أَشِرَ وَ إِنْ بُسِطَ لَهُ هَلَكَ تَغْلِبُهُ نَفْسُهُ عَلَى مَا يَظُنُّ وَ لَا يَغْلِبُهَا عَلَى مَا يَسْتَيْقِنُ-
If he is sick, he regrets upon the (neglected) deed, and if he is healthy, he feels safe and is deceived and delays the deed; he is fascinated with himself for as long as he is well and despairs when afflicted; if he desires he does evil, and if there is power for him, he destroys; his self overcomes him upon what he thinks and he does not overcome it upon what he is certain of.
لَا يَثِقُ مِنَ الرِّزْقِ بِمَا قَدْ ضُمِنَ لَهُ وَ لَا يَقْنَعُ بِمَا قُسِمَ لَهُ لَمْ يَرْغَبْ قَبْلَ أَنْ يَنْصَبَ وَ لَا يَنْصَبُ فِيمَا يَرْغَبُ إِنِ اسْتَغْنَى بَطِرَ وَ إِنِ افْتَقَرَ قَنَطَ فَهُوَ يَبْتَغِي الزِّيَادَةَ وَ إِنْ لَمْ يَشْكُرْ وَ يُضَيِّعُ مِنْ نَفْسِهِ مَا هُوَ أَكْبَرُ
He does not trust from the sustenance what has been guaranteed for him, and he is not contented with what has been Apportioned for him; he does not desire before he toils, nor does he toil for regarding what he desires; if he is rich he is arrogant and if he is impoverished he despairs; he seeks the increase and even if he does not thank, and he wastes from himself what is greater.
يَكْرَهُ الْمَوْتَ لِإِسَاءَتِهِ وَ لَا يَدَعُ الْإِسَاءَةَ فِي حَيَاتِهِ إِنْ عَرَضَتْ شَهْوَتُهُ وَاقَعَ الْخَطِيئَةَ ثُمَّ تَمَنَّى التَّوْبَةَ وَ إِنْ عَرَضَ لَهُ عَمَلُ الْآخِرَةِ دَافَعَ يَبْلُغُ فِي الرَّغْبَةِ حِينَ يَسْأَلُ وَ يُقَصِّرُ فِي الْعَمَلِ حِينَ يَعْمَلُ فَهُوَ بِالطَّوْلِ مُدِلٌّ وَ فِي الْعَمَلِ مُقِلٌّ
He dislikes the death due to its evil and he does not leave the evil during his lifetime; if his lustful desires are presented, he falls into the sin then wishes for the repentance, and if a deed of the Hereafter is presented to him pushes it; he reaches his extent in the desire when he is asked and is deficient in the deed when he works. Thus he is arrogant with long life, and with the deeds he is little (few).
يُبَادِرُ فِي الدُّنْيَا يُعْبَأُ بِمَرَضٍ فَإِذَا أَفَاقَ وَاقَعَ الْخَطَايَا وَ لَمْ يُعْرِضْ يَخْشَى الْمَوْتَ وَ لَا يَخَافُ الْفَوْتَ يَخَافُ عَلَى غَيْرِهِ بِأَقَلَّ مِنْ ذَنْبِهِ وَ يَرْجُو لِنَفْسِهِ بِدُونِ عَمَلِهِ وَ هُوَ عَلَى النَّاسِ طَاعِنٌ وَ لِنَفْسِهِ مُدَاهِنٌ
He rushes in the world not paying attention to a sickness, when he wakes up he falls into the sin; and he does not display fear of death nor fear of the loss; he fears upon others with less that his own sin and he hopes for himself with less of his deeds, and he is accusive upon the people and flattering for himself.
يَرْجُو الْأَمَانَةَ مَا رَضِيَ وَ يَرَى الْخِيَانَةَ إِنْ سَخِطَ إِنْ عُوفِيَ ظَنَّ أَنَّهُ قَدْ تَابَ وَ إِنِ ابْتُلِيَ طَمِعَ فِي الْعَافِيَةِ وَ عَادَ-
He hopes for the trust as long as he is satisfied and he sees the betrayal if he is annoyed; if he is healthy he thinks that his repentance has been Accepted, and if he is afflicted he covets regarding the well being and repeats.
لَا يَبِيتُ قَائِماً وَ لَا يُصْبِحُ صَائِماً يُصْبِحُ وَ هَمُّهُ الْغِذَاءُ وَ يُمْسِي وَ نِيَّتُهُ الْعَشَاءُ وَ هُوَ مُفْطِرٌ يَتَعَوَّذُ بِاللَّهِ مِنْ فَوْقِهِ وَ لَا يَنْجُو بِالْعَوْذِ مِنْهُ مَنْ هُوَ دُونَهُ
He neither spends a night standing (in Salat) nor does he become fasting, and in the morning his main concern is the food, and come the evening and his intention is the dinner and although he is not fasting. He seeks Refuge with Allah-azwj from the one above him and there is no rescue with seeking the refuge from him, by the one who is below him.
يَهْلِكُ فِي بُغْضِهِ إِذَا أَبْغَضَ وَ لَا يُقَصِّرُ فِي حُبِّهِ إِذَا أَحَبَّ يَغْضَبُ فِي الْيَسِيرِ وَ يَعْصِي عَلَى الْكَثِيرِ فَهُوَ يُطَاعُ وَ يَعْصِي اللَّهَ وَ اللَّهُ الْمُسْتَعانُ.
He is destroyed in his hate, when he hates, and he is not deficient in his love when he loves; he is angered regarding the less and disobeys over the more. Thus he is obeyed and he disobeys Allah-azwj, and Allah-azwj is the Helper’’.[70] (not a Hadeeth)
11- ص، قصص الأنبياء عليهم السلام عَنِ الصَّدُوقِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْحَسَنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ وَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ مُنْذِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا فَارَقَ مُوسَى الْخَضِرَ قَالَ مُوسَى أَوْصِنِي
(The book) ‘Qasas Al-Anbiya-as’, may the greetings be upon them-as – from Al Sadouq, from Muhammad Al Attar, from Al Hassan Bin Is’haq, from Ali Bin Mahziyar, and from Al Husayn Bin Saeed, from Usman Bin Isa, from Ibn Muskan, from Munzir,
‘From Abu Ja’far-asws having said: ‘When Musa-as separated from Al Khazr-as, Musa-as said: ‘Advise me-as!’
فَقَالَ الْخَضِرُ الْزَمْ مَا لَا يَضُرُّكَ مَعَهُ شَيْءٌ كَمَا لَا يَنْفَعُكَ مِنْ غَيْرِهِ شَيْءٌ إِيَّاكَ وَ اللَّجَاجَةَ وَ الْمَشْيَ إِلَى غَيْرِ حَاجَةٍ وَ الضَّحِكَ فِي غَيْرِ تَعَجُّبٍ
Al Khazr-as said: ‘Necessitate what nothing will harm with it just as nothing will benefit you from anything else. Beware of the stubbornness and the walking to other than a need, and the laughing in other than fascination.
يَا ابْنَ عِمْرَانَ- لَا تُعَيِّرَنَّ أَحَداً بِخَطِيئَتِهِ وَ ابْكِ عَلَى خَطِيئَتِكَ.
O Ibn Imran-as! Do no fault anyone for his sins and cry upon your own sins’’.[71]
12- ك، إكمال الدين عَنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا عَنْ مَهْدِيِّ بْنِ سَابِقٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ عَنْ أَبِيهِ قَالَ: جَمَعَ قُسُّ بْنُ سَاعِدَةَ وُلْدَهُ فَقَالَ إِنَّ الْمِعَا تَكْفِيهِ الْبَقْلَةُ وَ تَرْوِيهِ الْمَذْقَةُ وَ مَنْ عَيَّرَكَ شَيْئاً فَفِيهِ مِثْلُهُ وَ مَنْ ظَلَمَ وَجَدَ مَنْ يَظْلِمُهُ- مَتَى عَدَلْتَ عَلَى نَفْسِكَ عُدِلَ عَلَيْكَ مِنْ فَوْقِكَ
(The book) ‘Ikmal Al Deen’ – from Al Hassan Bin Abdullah, from Ali Bin Al Husayn Bin Ismail, from Muhammad Bin Zakariya, from Mahdy Bin Sabiq, from Abdullah Bin Abbas, from his father having said,
‘Qus Bin Sa’ada gathered his sons. He said, ‘The life, the vegetable suffices it and a mouthful saturates it; and one who faults you of something so in him is similar to it, and the one who oppresses will find one who oppresses him; when you are just upon yourself there will be justice upon you from above you.
فَإِذَا نَهَيْتَ عَنْ شَيْءٍ فَابْدَأْ بِنَفْسِكَ وَ لَا تَجْمَعْ مَا لَا تَأْكُلُ وَ لَا تَأْكُلْ مَا لَا تَحْتَاجُ إِلَيْهِ وَ إِذَا ادَّخَرْتَ فَلَا تَكُونَنَّ كَنْزُكَ إِلَّا فِعْلَكَ وَ كُنْ عَفَّ الْعَيْلَةِ مُشْتَرَكَ الْغِنَى تَسُدُّ قَوْمَكَ- وَ لَا تُشَاوِرَنَّ مَشْغُولًا وَ إِنْ كَانَ حَازِماً وَ لَا جَائِعاً وَ إِنْ كَانَ فَهِماً وَ لَا مَذْعُوراً وَ إِنْ كَانَ نَاصِحاً
Whenever you forbid from something, then begin with yourself; and do not collect what you cannot eat, and do not eat what you are not needy to; and when you have hoarded so do not let it be your treasure except your deeds; and be chaste with the destitution; sharing the wealth will make you chief of your people; and neither consult a busy one and even though he were resolute, nor a hungry one and even if he an understanding one, nor a scared one and even if he were a good advisor.
وَ لَا تَضَعَنَّ فِي عُنُقِكَ طَوْقاً لَا يُمْكِنُكَ نَزْعُهُ إِلَّا بِشِقِّ نَفْسِكَ وَ إِذَا خَاصَمْتَ فَاعْدِلْ وَ إِذَا قُلْتَ فَاقْتَصِدْ
And do not place a yoke in your neck not enabling you to remove it except by causing hardship to yourself; and when you contend then be just, and when you say (something) then be moderate.
وَ لَا تَسْتَوْدِعَنَّ أَحَداً دِينَكَ وَ إِنْ قَرُبَتْ قَرَابَتُهُ فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ لَمْ تَزَلْ وَجِلًا وَ كَانَ الْمُسْتَوْدَعُ بِالْخِيَارِ فِي الْوَفَاءِ بِالْعَهْدِ وَ كُنْتَ لَهُ عَبْداً مَا بَقِيتَ فَإِنْ جَنَى عَلَيْكَ كُنْتَ أَوْلَى بِذَلِكَ وَ إِنْ وَفَى كَانَ الْمَمْدُوحُ دُونَكَ عَلَيْكَ بِالصَّدَقَةِ فَإِنَّهَا تُكَفِّرُ الْخَطِيئَةَ
And do not entrust your religion to anyone and even if his kinship is near, for when you do that, you will not cease to be fearful, and the entrusted one will be with the choice regarding the loyalty with the pact, and you will be a slave to him for as long as you remain alive. If he were to offend upon you, you would be foremost with that, and if he is loyal, he would be the praised rather than you. Upon you is with the charity, for it atones for the sin’.
وَ كَانَ قُسٌّ لَا يَسْتَوْدِعُ دِينَهُ أَحَداً وَ كَانَ يَتَكَلَّمُ بِمَا يَخْفَى مَعْنَاهُ عَلَى الْعَوَامِّ وَ لَا يَسْتَدْرِكُهُ إِلَّا الْخَوَاصُّ.
And Qays would not entrust his religion to anyone, and would talk with what he would hide its meaning unto the general public, and no one would realise it except the special ones’’.[72] (not a Hadeeth)
– صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ: وُجِدَ لَوْحٌ تَحْتَ حَائِطِ مَدِينَةٍ مِنَ الْمَدَائِنِ مَكْتُوبٌ فِيهِ
(The book) ‘Saheefa Al-Reza-asws’ – from Al-Reza-asws, from his-asws forefathers-asws, from Al‑Husayn-asws Bin Ali-asws having said: ‘A tablet was found beneath a wall of a city from the cities. There was written in it: –
أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا وَ مُحَمَّدٌ نَبِيِّي عَجِبْتُ لِمَنْ أَيْقَنَ بِالْمَوْتِ كَيْفَ يَفْرَحُ وَ عَجِبْتُ لِمَنْ أَيْقَنَ بِالْقَدَرِ كَيْفَ يَحْزَنُ وَ عَجِبْتُ لِمَنِ اخْتَبَرَ الدُّنْيَا كَيْفَ يَطْمَئِنُّ إِلَيْهَا وَ عَجِبْتُ لِمَنْ أَيْقَنَ بِالْحِسَابِ كَيْفَ يُذْنِبُ.
‘I-azwj am Allah-azwj. There is no god except Me-azwj, and Muhammad-saww is My-azwj Prophet-saww! I-azwj am Surprised at the one who is certain of the death how come he rejoices, and I-azwj am Surprised at the one certain with the Pre-determination how come he grieves, and I-azwj am Surprise at the one who experiences the world how come he is reassured to it, and I-azwj am Surprised at the one who is certain of the Reckoning how come he sins!”’[73]
14- جا، المجالس للمفيد عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقُرَشِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ نُصَيْرٍ عَنْ أَبِيهِ عَنْ عَبْدِ الْغَفَّارِ بْنِ الْقَاسِمِ عَنِ الْمِنْهَالِ عَنْ عَمْرٍو عَنْ مُحَمَّدِ بْنِ عَلِيٍّ ابْنِ الْحَنَفِيَّةِ قَالَ سَمِعْتُهُ يَقُولُ مَا لَكَ مِنْ عَيْشِكَ إِلَّا لَذَّةٌ تَزْدَلِفُ بِكَ إِلَى حِمَامِكَ وَ يُقَرِّبُكَ إِلَى نَوْمِكَ فَأَيُّ أُكْلَةٍ لَيْسَ مَعَهَا غَصَصٌ أَوْ شَرْبَةٍ لَيْسَ مَعَهَا شَرَقٌ
(The book) ‘Al Majaalis’ of Al Mufeed – from Ali Bin Muhammad Al Qureyshi, from Ali Bin Al Hassan Bin Fazzal, from Al Hassan Bin Nuseyr, from his father, from Abdul Gaffar Bin Al Qasim, from Al Minhal, from Amro, from Muhammad Bin Ali Ibn Al Hanafiya, he said,
‘I heard him saying, ‘There is nothing for you from your life except pleasure which take you to your bathroom and draws you closer to your sleep. Which more you eat there isn’t any choking with it, or any drink not having any choking with it?
فَتَأَمَّلْ أَمْرَكَ فَكَأَنَّكَ قَدْ صِرْتَ الْحَبِيبَ الْمَفْقُودَ وَ الْخَيَالَ الْمُخْتَرَمَ أَهْلُ الدُّنْيَا أَهْلُ سَفَرٍ لَا يُحِلُّونَ عَقْدَ رِحَالِهِمْ إِلَّا فِي غَيْرِهَا.
Ponder your affairs, it is as if you have become the lost beloved, and the well-thought-out imagination. People of the world are people of a journey. They do not untie their luggage except somewhere else’’.[74]
15- جا، المجالس للمفيد عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنِ الْأَهْوَازِيِّ عَنِ النَّضْرِ وَ ابْنِ أَبِي نَجْرَانَ مَعاً عَنْ عَاصِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: إِنَّ أَبَا ذَرٍّ رَحْمَةُ اللَّهِ عَلَيْهِ كَانَ يَقُولُ يَا مُبْتَغِيَ الْعِلْمِ كَأَنَّ شَيْئاً مِنَ الدُّنْيَا لَمْ يَكُنْ شَيْئاً إِلَّا عَمَلًا يَنْفَعُ خَيْرُهُ وَ يَضُرُّ شَرُّهُ إِلَّا مِنْ رَحْمَةِ اللَّهِ
(The book) ‘Al Majaalis’ of Al Mufeed – from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Al Ahwazy, from Al Nazr and Ibn Abu Najran, both together from Aasim, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘Abu Zarr-ra, may Allah-azwj have Mercy upon him-ra had said, ‘O seeker of knowledge! It is as if something from the world does not happen to be anything except a deed its good benefits and its evil harms, except from Mercy of Allah-azwj.
يَا مُبْتَغِيَ الْعِلْمِ لَا يَشْغَلْكَ أَهْلٌ وَ لَا مَالٌ عَنْ نَفْسِكَ أَنْتَ يَوْمَ تُفَارِقُهُمْ كَضَيْفٍ بِتَّ فِيهِمْ ثُمَّ غَدَوْتَ مِنْ عِنْدِهِمْ إِلَى غَيْرِهِمْ وَ الدُّنْيَا وَ الْآخِرَةُ كَمَنْزِلٍ نَزَلْتَهُ ثُمَّ عَدَلْتَ عَنْهُ إِلَى غَيْرِهِ وَ مَا بَيْنَ الْمَوْتِ وَ الْبَعْثِ إِلَّا كَنَوْمَةٍ نِمْتَهَا ثُمَّ اسْتَيْقَظْتَ مِنْهَا
O seeker of knowledge! Neither family nor wealth should pre-occupy you from yourself and one day you will be separating from them like having been a guest spending a night with them, then you will be going from their presence to others, and the world and the Hereafter are is like a lodge you have lodged in, then you will turn away from it to somewhere else; and there is nothing between the death and the Resurrection except like a sleep you have slept, then you wake up from it.
يَا مُبْتَغِيَ الْعِلْمِ قَدِّمْ لِمَقَامِكَ بَيْنَ يَدَيِ اللَّهِ فَإِنَّكَ مُرْتَهَنٌ بِعَمَلِكَ وَ كَمَا تَدِينُ تُدَانُ
O seeker of knowledge! Send ahead for your standing in front of Allah-azwj, for you are a hostage with your deeds, and just as you judge, you shall be judged.
يَا مُبْتَغِيَ الْعِلْمِ صَلِّ قَبْلَ أَنْ لَا تَقْدِرَ عَلَى لَيْلٍ وَ لَا نَهَارٍ تُصَلِّي فِيهِ إِنَّمَا مَثَلُ الصَّلَاةِ لِصَاحِبِهَا بِإِذْنِ اللَّهِ كَمَثَلِ رَجُلٍ دَخَلَ عَلَى سُلْطَانٍ فَأَنْصَتَ لَهُ حَتَّى فَرَغَ مِنْ حَاجَتِهِ كَذَلِكَ الْمَرْءُ الْمُسْلِمُ مَا دَامَ فِي صَلَاتِهِ لَمْ يَزَلِ اللَّهُ يَنْظُرُ إِلَيْهِ حَتَّى يَفْرُغَ مِنْ صَلَاتِهِ
O seeker of knowledge! Pray Salat before you are neither able upon a night nor a day you can be praying Salat in. But rather, an example of the Salat to its owner by the Permission of Allah‑azwj is an example of a man entering to see a ruler, so he listens to him until he is free from his need. Like that is the Muslim person, for as long as he is in his Salat. Allah-azwj does not cease Looking at him until he is free from his Salat.
يَا مُبْتَغِيَ الْعِلْمِ تَصَدَّقْ قَبْلَ أَنْ لَا تَقْدِرَ أَنْ تُعْطِيَ شَيْئاً وَ لَا تَمْنَعْ مِنْهُ إِنَّمَا مَثَلُ الصَّدَقَةِ لِصَاحِبِهَا كَمَثَلِ رَجُلٍ طَلَبَهُ الْقَوْمُ بِدَمٍ فَقَالَ لَا تَقْتُلُونِي وَ اضْرِبُوا لِي أَجَلًا لِأَسْعَى فِي مَرْضَاتِكُمْ كَذَلِكَ الْمَرْءُ الْمُسْلِمُ بِإِذْنِ اللَّهِ كُلَّمَا تَصَدَّقَ بِصَدَقَةٍ حَلَّ بِهَا عُقْدَةً فِي رَقَبَتِهِ حَتَّى يَتَوَفَّى اللَّهُ أَقْوَاماً وَ قَدْ رَضِيَ عَنْهُمْ وَ مَنْ رَضِيَ اللَّهُ عَنْهُ فَقَدْ عَتَقَ مِنَ النَّارِ
O seeker of knowledge! Give charity before you are neither able upon giving anything nor preventing from it. But rather, an example of the charity to its owner is like an example of a man being sought by a people for blood. He says, ‘Do not kill me, and strike a term for me I can be striving in your satisfaction’. Like that is the Muslims person, by the Permission of Allah‑azwj. Every time he donates a charity, a knot in his neck is unties until Allah-azwj Causes a people to die having been Satisfied with them, and the one whom Allah-azwj is Satisfied with, he has been liberated from the Fire.
يَا مُبْتَغِيَ الْعِلْمِ إِنَّ قَلْباً لَيْسَ مِنْهُ مِنَ الْحَقِّ شَيْءٌ كَالْبَيْتِ الْخَرَابِ الَّذِي لَا عَامِرَ لَهُ
O seeker of knowledge! A heart not having in it anything from the truth is like the ruined house which there is not building for it.
يَا مُبْتَغِيَ الْعِلْمِ إِنَّ هَذَا اللِّسَانَ مِفْتَاحُ خَيْرٍ وَ مِفْتَاحُ شَرٍّ فَاخْتِمْ عَلَى قَلْبِكَ كَمَا تَخْتِمُ عَلَى ذَهَبِكَ وَ وَرِقِكَ
O seeker of knowledge! This tongue is a key of good and a key of evil, therefore seal (protect) upon your heart just as you seal (protect) upon your gold and your silver.
يَا مُبْتَغِيَ الْعِلْمِ إِنَّ هَذِهِ الْأَمْثَالَ نَضْرِبُهَا لِلنَّاسِ- وَ ما يَعْقِلُها إِلَّا الْعالِمُونَ.
O seeker of knowledge! these examples, We Strike these for the people, and none understand these except for the learned ones [29:43]’’.[75]
16- ما، الأمالي للشيخ الطوسي بِإِسْنَادِهِ عَنْ مُوسَى بْنِ بَكْرٍ عَنِ الْعَبْدِ الصَّالِحِ ع قَالَ: بَكَى أَبُو ذَرٍّ مِنْ خَشْيَةِ اللَّهِ تَعَالَى حَتَّى اشْتَكَى بَصَرَهُ فَقِيلَ لَهُ لَوْ دَعَوْتَ اللَّهَ يَشْفِي بَصَرَكَ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – by his chain from Musa Bin Bakr,
‘From Al-Abd Al-Salih (7th Imam-asws) having said: ‘Abu Zarr-ra cried from fear of Allah-azwj the Exalted to the extent that he-ra had ailment of his sight. It was said to him-asws, ‘If you-ra could supplicate to Allah-azwj to heal your-ra sight!’
فَقَالَ إِنِّي عَنْ ذَلِكَ مَشْغُولٌ وَ مَا هُوَ بِأَكْبَرِ هَمِّي
He-ra said: ‘I-ra am too busy from that, and it is not greatest of my-ra worries’.
قَالُوا وَ مَا يَشْغَلُكَ عَنْهُ
They said, ‘And what is your-ra pre-occupation from it?’
قَالَ الْعَظِيمَتَانِ الْجَنَّةُ وَ النَّارُ.
He-ra said: ‘The two mighty ones – the Paradise and the Fire’’.[76]
17- ما، الأمالي للشيخ الطوسي بِإِسْنَادِهِ عَنْ مُوسَى بْنِ بَكْرٍ عَنِ الْعَبْدِ الصَّالِحِ ع قَالَ: سُئِلَ أَبُو ذَرٍّ مَا مَالُكَ قَالَ عَمَلِي
(The book) ‘Al Amaali’ of the sheykh Al Tusi – by his chain from Musa Bin Bakr,
‘From Al-Abd Al-Salih (7th Imam-asws) having said, ‘Abu Zarr-ra was asked, ‘What is your-ra wealth?’ He-ra said, ‘My-ra deeds’.
قِيلَ لَهُ إِنَّمَا نَسْأَلُكَ عَنِ الذَّهَبِ وَ الْفِضَّةِ
It was said to him-ra, ‘But rather we are asking about the gold and the silver’.
فَقَالَ مَا أُصْبِحُ فَلَا أُمْسِي وَ مَا أُمْسِي فَلَا أُصْبِحُ لَنَا كُنْدُوجٌ نَرْفَعُ فِيهِ خَيْرَ مَتَاعِنَا سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ كُنْدُوجُ الْمُؤْمِنِ قَبْرُهُ.
He-ra said, ‘I-asws don’t come to any morning so there is no evening, nor do I-ra come to an evening so there is no morning (too busy working good deeds). For us-ra there is a storage we‑ra raised in it best of our-ra merchandise. I-ra heard Rasool-Allah-azwj saying: ‘A storage of the Momin is his grave’’.[77]
18- ما، الأمالي للشيخ الطوسي بِإِسْنَادِهِ عَنْ مُوسَى بْنِ بَكْرٍ عَنِ الْعَبْدِ الصَّالِحِ ع قَالَ: قَالَ أَبُو ذَرٍّ ره جَزَى اللَّهُ عَنِّي الدُّنْيَا مَذَمَّةً بَعْدَ رَغِيفَيْنِ مِنَ الشَّعِيرِ أَتَغَدَّى بِأَحَدِهِمَا وَ أَتَعَشَّى بِالْآخَرِ وَ بَعْدَ شَمْلَتَيِ الصُّوفِ آتَزِرُ بِإِحْدَاهُمَا وَ أَرْتَدِي بِالْأُخْرَى.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – By his chain from Musa Bin Bakr,
‘From Al-Abd Al-Salih (7th Imam-asws) having said: ‘Abu Zarr-ra said, ‘May Allah-azwj Recompense the world with condemnation on my-ra behalf, after two loaves of barley I-asws have lunch with one of these and I-ra have dinner with the other, and after wrappings of wool I-ra trouser with one of these and cloak with the other’’.[78]
19- الدُّرَّةُ الْبَاهِرَةُ، أَوْصَى آدَمُ ابْنَهُ شيث [شَيْثاً] ع بِخَمْسَةِ أَشْيَاءَ وَ قَالَ لَهُ اعْمَلْ بِهَا وَ أَوْصِ بِهَا بَنِيكَ مِنْ بَعْدِكَ أَوَّلُهَا لَا تَرْكَنُوا إِلَى الدُّنْيَا الْفَانِيَةِ فَإِنِّي رَكَنْتُ إِلَى الْجَنَّةِ الْبَاقِيَةِ فَمَا صَحِبَ لِي وَ أُخْرِجْتُ مِنْهَا
(The book) ‘Al Durr Al Bahira’ –
‘Adam-as advised his-as son-as Shees-as with five things, and said to him-as: ‘Work with these and advise your-as sons from after you-as with these. The first of these, do not incline towards the perishable world, for I-as have inclined to the ever-lasting Paradise, for it is not a companion for me-as and I-as will be exiting from it.
الثَّانِيَةُ لَا تَعْمَلُوا بِرَأْيِ نِسَائِكُمْ فَإِنِّي عَمِلْتُ بِهَوَى امْرَأَتِي وَ أَصَابَتْنِي النَّدَامَةُ
The second, do not work by opinions of your wives, for I-as had worked with a whim of my-as wife and the regret afflicted me-as.
الثَّالِثَةُ إِذَا عَزَمْتُمْ عَلَى أَمْرٍ فَانْظُرُوا إِلَى عَوَاقِبِهِ فَإِنِّي لَوْ نَظَرْتُ فِي عَاقِبَةِ أَمْرِي لَمْ يُصِبْنِي مَا أَصَابَنِي
The third, whenever you-as determine upon a matter, then look at its consequence, for had I‑as looking into consequence of my-as matter, it would not have afflicted me-as what had afflicted me-as.
الرَّابِعَةُ إِذَا نَفَرَتْ قُلُوبُكُمْ مِنْ شَيْءٍ فَاجْتَنِبُوهُ فَإِنِّي حِينَ دَنَوْتُ مِنَ الشَّجَرَةِ لِأَتَنَاوَلَ مِنْهَا نَفَرَ قَلْبِي فَلَوْ كُنْتُ امْتَنَعْتُ مِنَ الْأَكْلِ مَا أَصَابَنِي مَا أَصَابَنِي-.
The fourth, whenever your heart dislike from anything, then shun it, for when I-as went near to the tree in order to take from it, my-as heart disliked. Had I-as refused from the eating, it would not have afflicted me-as what had afflicted me-as’’.[79]
نُقِلَ مِنْ خَطِّ الشَّهِيدِ قَدَّسَ اللَّهُ رُوحَهُ يُنْسَبُ إِلَى مُحَمَّدِ بْنِ الْحَنَفِيَّةِ مَنْ كَرُمَتْ عَلَيْهِ نَفْسُهُ هَانَتْ عَلَيْهِ الدُّنْيَا.
It is copied from the handwriting of the martyr, may Allah-azwj Sanctify his soul, attributed to Muhammad Bin Al-Hanafiya, ‘One whom his soul is honourable to him, the world will be insignificant to him’’.[80]
20- دَعَوَاتُ الرَّاوَنْدِيِ، أَوْحَى اللَّهُ إِلَى عُزَيْرٍ ع يَا عُزَيْرُ إِذَا وَقَعْتَ فِي مَعْصِيَةٍ فَلَا تَنْظُرْ إِلَى صِغَرِهَا وَ لَكِنِ انْظُرْ مَنْ عَصَيْتَ وَ إِذَا أُوتِيتَ رِزْقاً مِنِّي فَلَا تَنْظُرْ إِلَى قِلَّتِهِ وَ لَكِنِ انْظُرْ إِلَى مَنْ أَهْدَاهُ وَ إِذَا نَزَلَتْ بِكَ بَلِيَّةٌ فَلَا تَشْكُ إِلَى خَلْقِي كَمَا لَا أَشْكُوكَ إِلَى مَلَائِكَتِي عِنْدَ صُعُودِ مَسَاوِيكَ وَ فَضَائِحِكَ.
(The book) ‘Dawaat’ of Al Rawandy –
‘Allah-azwj Revealed to Uzeyr-as: “O Uzeyr-as! When you-as fall into disobedience, do not look at its smallness, but look at the One-azwj you are disobeying, and when you-as are Given sustenance from Me-azwj, do not look at its scarcity, but look at the One-azwj Who has Bestowed it, and whenever an affliction befalls with you-as, do not complain to My-azwj creatures just as I-azwj don’t Complain to My-azwj Angels during the ascent of your-as evil deeds and your-as disgraces!”’[81]
21- عُدَّةُ الدَّاعِي، أَوْحَى اللَّهُ تَعَالَى إِلَى دَاوُدَ ع يَا دَاوُدُ إِنِّي وَضَعْتُ خَمْسَةً فِي خَمْسَةٍ وَ النَّاسُ يَطْلُبُونَهَا فِي خَمْسَةٍ غَيْرِهَا فَلَا يَجِدُونَهَا
(The book) ‘Uddat Al Daie’ –
‘Allah-azwj Said to Dawood-as: “O Dawood-as! I-azwj have Placed five in five while the people are seeking it in five others, so they will not be finding these: –
وَضَعْتُ الْعِلْمَ فِي الْجُوعِ وَ الْجَهْدِ وَ هُمْ يَطْلُبُونَهُ فِي الشِّبَعِ وَ الرَّاحَةِ فَلَا يَجِدُونَهُ
I-azwj have Placed the knowledge in hunger and effort, while they are seeking it in satiation and the comfort, so they are not finding it.
وَضَعْتُ الْعِزَّ فِي طَاعَتِي وَ هُمْ يَطْلُبُونَهُ فِي خِدْمَةِ السُّلْطَانِ فَلَا يَجِدُونَهُ
I have Placed the honour in obedience to Me-azwj while they are seeking it in serving the ruler, so they are not finding it.
وَ وَضَعْتُ الْغِنَى فِي الْقَنَاعَةِ وَ هُمْ يَطْلُبُونَهُ فِي كَثْرَةِ الْمَالِ فَلَا يَجِدُونَهُ
And I-azwj have Placed the richness in the contentment while they are seeking it in abundance of wealth, so they are not finding it.
وَ وَضَعْتُ رِضَايَ فِي سَخَطِ النَّفْسِ وَ هُمْ يَطْلُبُونَهُ فِي رِضَا النَّفْسِ فَلَا يَجِدُونَهُ
And I-azwj have Placed My-azwj Satisfaction in distressing the souls while they are seeking it in satisfying/easing the souls, so they are not finding it.
وَ وَضَعْتُ الرَّاحَةَ فِي الْجَنَّةِ وَ هُمْ يَطْلُبُونَهَا فِي الدُّنْيَا فَلَا يَجِدُونَهَا.
And I-azwj have Placed the comfort in the Paradise while they are seeking it in the world, so they are not finding it!”’[82]
22- كِتَابُ الْمُسَلْسَلَاتِ، حَدَّثَنِي أَبُو الْقَاسِمِ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ الْعَلَوِيُّ قَالَ سَمِعْتُ مُحَمَّدَ بْنَ أَحْمَدَ السِّنَانِيَّ سَمِعْتُ مُحَمَّدَ الْعَلَوِيَّ الْعُرَيْضِيَّ يَقُولُ سَمِعْتُ عَبْدَ الْعَظِيمِ بْنَ عَبْدِ اللَّهِ الْحَسَنِيَّ يَقُولُ سَمِعْتُ أَحْمَدَ بْنَ عِيسَى الْعَلَوِيَّ يَقُولُ سَمِعْتُ أَبَا صَادِقٍ يَقُولُ سَمِعْتُ الصَّادِقَ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ تَمْثِيلٌ لِأَبِي ذَرٍّ الْغِفَارِيِّ ره-
(The book) ‘Kitab Al Musalsalaat’ – It is narrated to my by Abu Al Qasim Ali Bin Muhammad Bin Ali Al Alawy who said, ‘I heard Muhammad Bin Ahmad Al Sinany, ‘I heard Muhammad Al Alawy Al Ureyzi saying, ‘I heard Abdul Azeem Bin Abdullah Al Hasany saying, ‘I heard Ahmad Bin Isa Al Alawy saying, ‘I heard Abu Sadiq saying,
‘I heard Al-Sadiq Ja’far-asws Bin Muhammad-asws saying, giving an example to Abu Zarr Al-Ghifary-ra (in a poem):
| أَنْتَ فِي غَفْلَةٍ وَ قَلْبُكَ سَاهٍ- | نَفِدَ الْعُمُرُ وَ الذُّنُوبُ كَمَا هِيَ- | |
| جُمَّةً حَصَّلْتَ عَلَيْكَ جَمِيعاً- | فِي كِتَابٍ وَ أَنْتَ عَنْ ذَاكَ سَاهِي- | |
| لَمْ تُبَادِرْ بِتَوْبَةٍ مِنْكَ حَتَّى- | صِرْتَ شَيْخاً وَ حَبْلُكَ الْيَوْمَ وَاهِي- | |
| عَجَباً مِنْكَ كَيْفَ تَضْحَكُ جَهْلًا- | وَ خَطَايَاكَ قَدْ بَدَتْ لِإِلَهِي- | |
| فَتَفَكَّرْ فِي نَفْسِكَ الْيَوْمَ جَهْداً- | وَ سَلْ عَنْ نَفْسِكَ الْكِرَى يَا تَاهِي. |
‘You are in heedlessness and your heart it inattentive, the lifespan is depleting and the sins are as they are; a lot has resulted upon you all in a Book, and you are neglectful of it; you did not rush with repentance from you until you became an old man, and your means are weak today; It is surprising from you how come you are laughing in ignorance while your sins have been revealed to my-asws God-azwj. Therefore, contemplate with regarding yourself today with effort and ask about yourself for the returning from drowsiness, O forgetful one!’’[83]
23- كِتَابُ الْغَايَاتِ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: كَانَ أَحَدُ مَا أَوْصَى بِهِ الْخَضِرُ مُوسَى بْنَ عِمْرَانَ أَنَّهُ قَالَ لَا تُعَيِّرَنَّ أَحَداً بِذَنْبٍ فَإِنَّ أَحَبَّ الْأُمُورِ إِلَى اللَّهِ ثَلَاثَةٌ الْقَصْدُ فِي الْجِدَةِ وَ الْعَفْوُ فِي الْمَقْدُرَةِ وَ الرِّفْقُ لِعِبَادِ اللَّهِ وَ مَا رَفَقَ أَحَدٌ بِأَحَدٍ فِي الدُّنْيَا إِلَّا رَفَقَ اللَّهُ لَهُ يَوْمَ الْقِيَامَةِ وَ رَأْسُ الْحِكْمَةِ مَخَافَةُ اللَّهِ.
(The book) ‘Kitab Al Gayaat’ –
‘From Ali-asws Bin Al-Husayn-asws having said: ‘It was one of what Al-Khazr-as has advised Musa-as Bin Imran-as with that he-as said: ‘Do not fault anyone for a sin for the most beloved of the matters to Allah-azwj are three – the moderation in the effort, and the pardoning during the power, and the kindness to servants of Allah-azwj; and no one will be kind with anyone in the world except Allah-azwj would be Kind to him on the Day of Qiyamah; and the head of wisdom is fearing Allah-azwj’’.[84]
24- ختص، الإختصاص عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع قَالَ قَالَ سَلْمَانُ الْفَارِسِيُ عَجِبْتُ بِسِتٍّ ثَلَاثَةٌ أَضْحَكَتْنِي وَ ثَلَاثَةٌ أَبْكَتْنِي فَأَمَّا الَّتِي أَبْكَتْنِي فَفِرَاقُ الْأَحِبَّةِ مُحَمَّدٍ ص وَ هَوْلُ الْمُطَّلَعِ وَ الْوُقُوفُ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ
(The book) ‘Al Ikhtisaas’ –
‘From Abu Abdullah Al-Sadiq-asws having said: ‘Salman Al-Farsi-ra said, ‘I-ra am surprised with six – three making me-ra laugh and three making me-ra cry. As for those which make me-ra cry, it is separation of the loved one Muhammad-saww, and the emerging horror, and the pausing in front of Allah-azwj Mighty and Majestic.
وَ أَمَّا الَّتِي أَضْحَكَتْنِي فَطَالِبُ الدُّنْيَا وَ الْمَوْتُ يَطْلُبُهُ وَ غَافِلٌ وَ لَيْسَ بِمَغْفُولٍ عَنْهُ وَ ضَاحِكٌ مِلْءَ فِيهِ وَ لَا يَدْرِي أَ رَضِيَ لَهُ أَمْ سَخِطَ.
And as for which make me-ra laugh – seeking the world while the death seeks him, and a heedless one who is not being heedless from, and one laughing in fullness while he does not know whether there is Satisfaction (of Allah-azwj) for Him-azwj or Wrath’’.[85]
25- ختص، الإختصاص عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ رَفَعَهُ قَالَ: تَبِعَ حَكِيمٌ حَكِيماً تِسْعَ مِائَةِ فَرْسَخٍ فَلَمَّا لَحِقَهُ قَالَ يَا هَذَا مَا أَرْفَعُ مِنَ السَّمَاءِ وَ مَا أَوْسَعُ مِنَ الْأَرْضِ وَ مَا أَغْنَى مِنَ الْبَحْرِ وَ مَا أَقْسَى مِنَ الْحَجَرِ وَ مَا أَشَدُّ حَرَارَةً مِنَ النَّارِ وَ مَا أَشَدُّ بَرْداً مِنَ الزَّمْهَرِيرِ وَ مَا أَثْقَلُ مِنَ الْجِبَالِ الرَّاسِيَاتِ
(The book) ‘Al Ikhtisaas’ – from Sa’ad Bin Abdullah raising it, said,
‘A wise one follow a wise one for seven hundred Farsakhs (3500 km) regarding seven phrases. When he caught up with him, he said to him, ‘O you! What is higher than the sky, and vaster than the earth, and richer than the sea, and harder than the stone, and severer of heat than the fire, and severely colder than the frost, and heavier than the lofty mountain?’
فَقَالَ لَهُ يَا هَذَا إِنَّ الْحَقَّ أَرْفَعُ مِنَ السَّمَاءِ وَ الْعَدْلَ أَوْسَعُ مِنَ الْأَرْضِ وَ غِنَى النَّفْسِ أَغْنَى مِنَ الْبَحْرِ وَ قَلْبَ الْكَافِرِ أَقْسَى مِنَ الْحَجَرِ وَ الْحَرِيصَ الْجَشِعَ أَشَدُّ حَرَارَةً مِنَ النَّارِ وَ الْيَأْسَ مِنْ رَوْحِ اللَّهِ عَزَّ وَ جَلَّ أَشَدُّ بَرْداً مِنَ الزَّمْهَرِيرِ وَ الْبُهْتَانَ عَلَى الْبَرِيءِ أَثْقَلُ مِنَ الْجِبَالِ الرَّاسِيَاتِ.
He said to him, ‘O you! The truth is higher than the sky, and the justice is vaster than the earth, and a rich soul is richer than the sea, and the heart of a Kafir is harder than the stone, and the keenness of the greedy one is of severer heat than the fire, and the despair from comfort (Mercy) of Allah-azwj Mighty and Majesty is severely colder than the frost, and the slander upon the innocent is heavier than the lofty mountain’’.[86]
26- كَنْزُ الْكَرَاجُكِيِ، قِيلَ لِبَعْضِهِمْ كَيْفَ حَالُكَ
(The book) ‘Kanz’ of Al Karajaky –
‘It was said to one of them, ‘How is your state?’
فَقَالَ كَيْفَ حَالُ مَنْ يَفْنَى بِبَقَائِهِ وَ يَسْقُمُ بِسَلَامَتِهِ وَ يُؤْتَى مِنْ مَأْمَنِهِ
He said: ‘How would be the state of the one who is perishing by his remaining alive, and is getting by his being safe, and he is attacked from his secure place’.
وَ قِيلَ لِبَعْضِ حُكَمَاءِ الْعَرَبِ مَنْ أَنْعَمُ النَّاسِ عَيْشاً قَالَ مَنْ تَحَلَّى بِالْعَفَافِ وَ رَضِيَ بِالْكَفَافِ وَ تَجَاوَزَ مَا يَخَافُ إِلَى مَا لَا يَخَافُ
And it was said to one of the wise Arabs, ‘Who is most blissful of the people of life?’ He said, ‘One who adorns himself with the chastity and is satisfied with the sufficient, and he overlooks what he fears to what he does not fear’.
وَ قِيلَ فَمَنْ أَعْلَمُهُمْ قَالَ مَنْ صَمَتَ فَادَّكَرَ وَ نَظَرَ فَاعْتَبَرَ وَ وَعَظَ فَازْدَجَرَ-.
And it was said, ‘So who is their most learned?’ He said, ‘One who is silent so is reminded, and looks so he takes lesson, and is preached so is rebuked’’.[87] (unclear whether it is Hadeeth or not)
وَ رُوِيَ أَنَّ اللَّهَ تَعَالَى يَقُولُ يَا ابْنَ آدَمَ فِي كُلِّ يَوْمٍ يُؤْتَى رِزْقُكَ وَ أَنْتَ تَحْزَنُ وَ يَنْقُصُ عُمُرُكَ وَ أَنْتَ لَا تَحْزَنُ تَطْلُبُ مَا يُطْغِيكَ وَ عِنْدَكَ مَا يَكْفِيكَ
And it is report, ‘Allah-azwj the Exalted Said: “O son of Adam-as! During every day you are being Given your sustenance and you are grieving, and your lifespan gets reduced and you are nor grieving; you are seeking what makes you tyrannous while in your possession is what suffices you’.
وَ قِيلَ أَغْبَطُ النَّاسِ مَنِ اقْتَصَدَ فَقَنِعَ وَ مَنْ قَنِعَ فُكَّ رَقَبَتُهُ مِنْ عُبُودِيَّةِ الدُّنْيَا وَ ذُلِّ الْمَطَامِعِ
And it is said, ‘The most joyful of the people is one who is moderate so is contented, and one who is contended will liberate his neck from servitude of the world and humiliation of the ambitions’.
وَ قِيلَ الْفَقِيرُ مَنْ طَمِعَ وَ الْغَنِيُّ مَنْ قَنِعَ
And it is said, ‘The poor is the one who covets, and the rich is the one who is contented’.
وَ قِيلَ مَنْ كَانَ لَهُ مِنْ نَفْسِهِ وَاعِظٌ كَانَ عَلَيْهِ مِنَ اللَّهِ حَافِظٌ
And it is said, ‘One who were to preached to from himself there would be a protector upon him from Allah-azwj’.
وَ قِيلَ لَا يَزَالُ الْعَبْدُ بِخَيْرٍ مَا دَامَ لَهُ وَاعِظٌ مِنْ نَفْسِهِ وَ كَانَتْ مُحَاسَبَتُهُ مِنْ هَمِّهِ
And it is said, ‘The servant will not cease to be with goodness for as long as he is preached from himself, and self-reckoning would be from his worries’.
وَ وَعَظَ رَجُلٌ فَقَالَ عِبَادَ اللَّهِ الْحَذَرَ الْحَذَرَ فَوَ اللَّهِ لَقَدْ سَتَرَ حَتَّى كَأَنَّهُ قَدْ غَفَرَ وَ لَقَدْ أَمْهَلَ حَتَّى كَأَنَّهُ قَدْ أَهْمَلَ
And a man preached. He said, ‘Servants of Allah-azwj! The caution! The caution! By Allah-azwj! He-azwj has Covered to the extent it is as if He-azwj has Forgiven, and He-azwj has Respited to the extent as if He-azwj has Neglected’.
وَ قِيلَ الْعَجَبُ لِمَنْ يَغْفُلُ وَ هُوَ يَعْلَمُ أَنَّهُ لَا يُغْفَلُ عَنْهُ وَ لِمَنْ يَهْنَؤُهُ عَيْشُهُ وَ هُوَ لَا يَعْلَمُ إِلَى مَا ذَا يَصِيرُ أَمْرُهُ
And it is said, ‘The surprise is at the one who is heedless while he knows that he is not being heedless from, and at the one whose lifestyle is pleasurable while he does not know to what his affairs are destined to’.
وَ قِيلَ إِنَّ لِلْبَاقِي بِالْفَانِي مُعْتَبَراً وَ لِلْآخِرِ بِالْأَوَّلِ مُزْدَجَراً فَالسَّعِيدُ لَا يَرْكَنُ إِلَى الْخَدْعِ وَ لَا يَغْتَرُّ بِالطَّمَعِ
And it is said, ‘There is a lesson for the remaining ones with the perishing ones, and for the latter one with the former one as a deterrence. So, the fortunate is one who does not incline to the deception and is not deceived by the greed’.
وَ قَالَ آخَرُ كَيْفَ أُؤَخِّرُ عَمَلِي وَ لَسْتُ أَدْرِي مَتَى يَحِلُّ أَجَلِي أَمْ كَيْفَ تَشْتَدُّ حَاجَتِي إِلَى الدُّنْيَا وَ لَيْسَتْ بِدَارِي أَمْ كَيْفَ أَجْمَعُ وَ فِي غَيْرِهَا قَرَارِي أَمْ كَيْفَ لَا أَمْهَدُ لِرَجْعَتِي قَبْلَ انْصِرَافِ مُدَّتِي-.
And another one said, ‘How can I delay my work and I don’t know when my death will be released? Or how came I intensify my needs to the world and it isn’t my house? Or how can I amass and my settlement in in somewhere else? Or how can I not pave the way for my return before end of my period?’
وَ قَالَ عُمَرُ بْنُ الْخَطَّابِ لِأَبِي ذَرٍّ ره عِظْنِي قَالَ لَهُ ارْضَ بِالْقُوتِ وَ خَفِ الْفَوْتَ وَ اجْعَلْ صَوْمَكَ الدُّنْيَا وَ فِطْرَكَ الْمَوْتَ
And Umar Bin Al-Khattab said to Abu Zarr-ra, ‘Advise me!’ He-ra said to him, ‘Be satisfied with the daily subsistence, and fear the missing out, and make your fasting be the world, and your breaking be the death’.
وَ قَالَ آخَرُ عَجَباً لِمَنْ يَكْتَحِلُ عَيْنَهُ بِرُقَادٍ وَ الْمَوْتُ ضَجِيعُهَا عَلَى وِسَادٍ
And another said, ‘Surprise is at the one who applies kohl in his eyes with sleep and the death will lie him down upon a pillow’.
وَ قَالَ آخَرُ نَظَرْنَا فَوَجَدْنَا الصَّبْرَ عَلَى طَاعَةِ اللَّهِ أَهْوَنَ مِنَ الصَّبْرِ عَلَى عَذَابِ اللَّهِ
And another said, ‘We looked, and we found the patience upon obedience of Allah-azwj as being easier than being patient upon Punishment of Allah-azwj’.
وَ قَالَ آخَرُ عَجَباً لِمَنْ يَحْتَمِي مِنَ الطَّيِّبَاتِ مَخَافَةَ الدَّاءِ وَ لَا يَحْتَمِي مِنَ الذُّنُوبِ مَخَافَةَ النَّارِ
And another said, ‘Surprise at the one who is dieting from the good food fearing the illness and he does not diet (stay away) from the sins fearing the Fire’.
وَ قِيلَ كَيْفَ يَصْفُو عَيْشُ مَنْ هُوَ مَسْئُولٌ عَمَّا عَلَيْهِ مَأْخُوذٌ بِمَا لَدَيْهِ مُحَاسَبٌ عَلَى مَا وَصَلَ إِلَيْهِ
And it is said, ‘How can he describe life one who is to be Questioned about what is upon him, Seized with what he has done, Reckoned upon what he has arrived to’.
وَ قَالَ آخَرُ عَجَباً لِمَنْ يَحْسِرُ عَنِ الْوَاضِحَةِ وَ قَدْ يَعْمَلُ بِالفَاضِحَةِ
And another said, ‘Surprise at the one who bares his front teeth (laughs), and he is working with the scandals’.
وَ قِيلَ إِذَا فَلَلْتَ فَارْجِعْ وَ إِذَا أَذْنَبْتَ فَأَقْلِعْ وَ إِذَا أَسَأْتَ فَانْدَمْ وَ إِذَا ائْتُمِنْتَ فَاكْتُمْ-.
And it is said, ‘When you make a slip, then retract, and when you sin, then uproot, and when you do an evil deed, regret, and when you are entrusted, so conceal’’.[88] (unclear whether it is Hadeeth or not)
وَ قَالَ الْمَسِيحُ ع تَعْمَلُونَ لِلدُّنْيَا وَ أَنْتُمْ تُرْزَقُونَ فِيهَا بِغَيْرِ عَمَلٍ وَ لَا تَعْمَلُونَ لِلْآخِرَةِ وَ أَنْتُمْ لَا تُرْزَقُونَ فِيهَا إِلَّا بِعَمَلٍ-.
And the Messiah-as said, ‘You are working for the world while you are being sustained in it without having to work, and you are not working for the Hereafter and you will not be sustained in it except due to deeds’’.[89]
وَ قَالَ ع إِذَا عَمِلْتَ الْحَسَنَةَ فَالْهَ عَنْهَا فَإِنَّهَا عِنْدَ مَنْ لَا يُضَيِّعُهَا وَ إِذَا عَمِلْتَ السَّيِّئَةَ فَاجْعَلْهَا نُصْبَ عَيْنِكَ-.
And he-asws said: ‘When you work the good deeds, be persistent about it, for it is with the One‑azwj Who will not be wasting it, and when you work the evil deeds, therefore make it to be in your eyes’.
وَ قِيلَ لِحَكِيمٍ لِمَ تُدْمِنُ إِمْسَاكَ الْعَصَا وَ لَسْتَ بِكَبِيرٍ وَ لَا مَرِيضٍ قَالَ لِأَعْلَمَ أَنِّي مُسَافِرٌ-.
And it was said to a wise one, ‘Why are you habitually holding the walking stick and you aren’t with old age nor sickness?’ He said, ‘For it to be known I am a traveller’.
وَ قِيلَ مَنْ أَحْسَنَ عِبَادَةَ اللَّهِ فِي شَيْبَتِهِ لَقَّاهُ اللَّهُ الْحِكْمَةَ فِي بُلُوغِهِ أَشُدَّهُ وَ ذَلِكَ قَوْلُهُ سُبْحَانَهُ- وَ لَمَّا بَلَغَ أَشُدَّهُ آتَيْناهُ حُكْماً وَ عِلْماً وَ كَذلِكَ نَجْزِي الْمُحْسِنِينَ وَ لَا بَأْسَ أَنْ يَعْذِلَ الْمُقَصِّرُ الْمُقَصِّرَ-.
And it is said, ‘One who worships Allah-azwj well in his old age, Allah-azwj will Cast him the wisdom in his reaching his maturity, and that is Word of the Glorious: And when he reached his maturity, We Gave him Wisdom and Knowledge; and like that do We Recompenses the good doers [12:22], and there is no problem in the derogator blaming the derogator’’.[90] (unclear whether some of it is Hadeeth or not)
وَ قَالَ بَعْضُهُمْ- لَا يَمْنَعْكُمْ مَعَاشِرَ السَّامِعِينَ سُوءُ مَا تَعْلَمُونَ مِنَّا أَنْ تَقْلِبُوا أَحْسَنَ مَا تَسْمَعُونَ مِنَّا-.
And one of them said, ‘Community of listeners! The evil what you are knowing as being from us should not prevent you from accepting the excellent of what you are hearing as being from us’’.[91] (unclear whether it is Hadeeth or not)
قَالَ الْخَلِيلُ بْنُ أَحْمَدَ- اعْمَلْ بِعِلْمِي وَ لَا تَنْظُرْ إِلَى عَمَلِي يَنْفَعْكَ عِلْمِي وَ لَا يَضُرُّكَ تَقْصِيرِي نَعُوذُ بِاللَّهِ أَنْ يَكُونَ مَا عَلِمْنَا حُجَّةً عَلَيْنَا لَا لَنَا انْظُرْ يَا أَخِي إِلَى نَفْسِكَ وَ لَا تَكُنْ مِمَّنْ جَمَعَ عِلْمَ الْعُلَمَاءِ وَ طَرَائِفَ الْحُكَمَاءِ وَ جَرَى فِي الْعَمَلِ مَجْرَى السُّفَهَاءِ-.
Al Khaleel Bin Ahmad said,
‘Work with my knowledge and do not look at my deeds, my knowledge will benefit you and my deficiencies will not harm you. We seek Refuge with Allah-azwj from what we know being an argument upon us not for us, O my brother, look at yourself and do not be from the ones who gathers knowledge of the scholars and oddities of the wise ones, and flow in the work flow of the foolish ones’’.[92]
وَ رُوِيَ أَنَ امْرَأَةَ الْعَزِيزِ وَقَفَتْ عَلَى الطَّرِيقِ فَمَرَّتْ بِهَا الْمَوَاكِبُ حَتَّى مَرَّ يُوسُفُ ع فَقَالَتْ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ الْعَبِيدَ مُلُوكاً بِطَاعَتِهِ وَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ الْمُلُوكَ عَبِيداً بِمَعْصِيَتِهِ-.
And it is reported, ‘The wife of the king paused at the road. The escort procession passed by until Yusuf-as passed by. She said, ‘The Praise is for Allah-azwj Who Made the slave to be king due to his-as obeying Him-azwj, and the Praise is for Allah-azwj Who Made the kings as slave due to their disobeying Him-azwj’’.[93] (not a Hadeeth)
وَ ذَكَرُوا أَنَّ المتمناة ابْنَةَ النُّعْمَانِ بْنِ الْمُنْذِرِ دَخَلَتْ عَلَى بَعْضِ مُلُوكِ الْوَقْتِ فَقَالَتْ إِنَّا كُنَّا مُلُوكَ هَذِهِ الْبَلْدَةِ يُجْبَى إِلَيْنَا خِرَاجُهَا وَ يُطِيعُنَا أَهْلُهَا فَصَاحَ بِنَا صَائِحُ الدَّهْرِ فَشَقَّ عَصَانَا وَ فَرَّقَ مَلَأَنَا- وَ قَدْ أَتَيْتُكَ فِي هَذَا الْيَوْمِ أَسْأَلُكَ مَا أَسْتَعِينُ بِهِ عَلَى صُعُوبَةِ الْوَقْتِ
And they mentioned, ‘Al-Matmanah, daughter of Al-Numan Bin Al-Munzir entered to see one of the kings of the time. She said, ‘We used to be kings of this city. Its taxed were beloved to us and its people obeyed us. A shouter of the times shouted at us so our stick was broken and our assemblies dispersed, and I have come to you in this day to ask you to be assisted with it upon its difficulties of the time’.
فَبَكَى الْمَلِكُ وَ أَمَرَ لَهَا بِجَائِزَةٍ حَسَنَةٍ فَلَمَّا أَخَذَتْهَا أَقْبَلَتْ بِوَجْهِهَا عَلَيْهِ فَقَالَتْ إِنِّي مُحَيِّيكَ بِتَحِيَّةٍ كُنَّا نُحَيَّى بِهَا فَأَصْغَى إِلَيْهَا
The king cried and ordered with goodly award for her. When she had taken it, she turned with her face towards him. She said, ‘I shall salute you with a saluted we had been saluted with, therefore listen to it’.
فَقَالَتْ شَكَوْتُكَ يَداً افْتَقَرَتْ بَعْدَ غِنًى وَ لَأَطَلْتُكَ يَداً اسْتَغْنَتْ بَعْدَ فَقْرٍ وَ أَصَابَ اللَّهُ بِمَعْرُوفِكَ مَوَاضِعَهُ وَ قَلَّدَكَ الْمِنَنَ فِي أَعْنَاقِ الرِّجَالِ وَ لَا أَزَالَ اللَّهُ عَنْ عَبْدٍ نِعْمَةً إِلَّا جَعَلَكَ السَّبَبَ لِرَدِّهَا عَلَيْهِ وَ السَّلَامُ
She said, ‘I complained of a hand which has been impoverished after riches, and I shall give you a hand which is enriched after poverty, and Allah-azwj has Hit with your act of kindness it place, and has Collared you the conferment in necks of the men, and Allah-azwj Does not Remove a bounty from a bounty except He-azwj has Made you the cause to return it to him. And the greetings!’
فَقَالَ اكْتُبُوهَا فِي دِيوَانِ الْحِكْمَةِ-.
He said, ‘Write in the register of wisdom’’. [94] (not a Hadeeth)
وَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْأَزْدِيِّ الْبَصْرِيِ رَفَعَهُ إِلَى أَبِي شِهَابٍ قَالَ- قَدْ بَلَغَنِي أَنَّ عِيسَى ابْنَ مَرْيَمَ ع قَالَ لِلدُّنْيَا يَا امْرَأَةُ كَمْ لَكَ مِنْ زَوْجٍ قَالَتْ كَثِيرٌ قَالَ فَكُلُّهُمْ طَلَّقَكِ قَالَتْ لَا بَلْ كُلَّهُمْ قَتَلْتُ
And from Muhammad Bin Ali Al Azdy Al Basry, raising it to Shihab who said,
‘It has reached me that Isa-as Ibn Maryam-as said to the world, ‘O woman! How many husbands have been for you?’ She said, ‘Many’. He-as said: ‘So all of them divorced you?’ She said, ‘But all of them I have killed’.
قَالَ هَؤُلَاءِ الْبَاقُونَ لَا يَعْتَبِرُونَ بِإِخْوَانِهِمُ الْمَاضِينَ كَيْفَ تُورِدِينَهُمُ الْمَهَالِكَ وَاحِداً وَاحِداً فَيَكُونُوا مِنْكَ عَلَى حَذَرٍ قَالَتْ لَا-.
He-as said: ‘These remaining ones are they not taking a lesson with their brothers of the past, how you are intending their destruction one by one, so they would be upon caution?’ She said, ‘No’’.
وَ بَلَغَنَا أَنَّ كَلَامَ اللَّهِ تَعَالَى الَّذِي أَنْزَلَهُ عَلَى بَنِي إِسْرَائِيلَ إِنِّي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا ذُو بَكَّةَ مُفْقِرُ الزُّنَاةِ وَ تَارِكُ تَارِكِي الصَّلَاةِ عُرَاةً-.
And it has reached us that Speech of Allah-azwj the Exalted which He-azwj Revealed unto children of Israel: “Surely I-azwj am Allah-azwj, there is no god except Me-azwj, with Bakkah (Makkah), Impoverisher of the adulterers and Neglecter of neglecters of the Salat!”’[95]
وَ قَالَ ابْنُ عَبَّاسٍ ره- خَمْسُ خِصَالٍ تُورِثُ خَمْسَةَ أَشْيَاءَ مَا فَشَتِ الْفَاحِشَةُ فِي قَوْمٍ قَطُّ إِلَّا أَخَذَهُمُ اللَّهُ بِالْمَوْتِ وَ مَا طَفَّفَتْ قَوْمٌ الْمِيزَانَ إِلَّا أَخَذَهُمُ اللَّهُ بِالسِّنِينَ وَ مَا نَقَضَ قَوْمٌ الْعَهْدَ إِلَّا سَلَّطَ اللَّهُ عَلَيْهِمْ عَدُوَّهُمْ وَ مَا جَارَ قَوْمٌ فِي الْحُكْمِ إِلَّا كَانَ الْقَتْلُ بَيْنَهُمْ وَ مَا مَنَعَ قَوْمٌ الزَّكَاةَ إِلَّا سَلَّطَ اللَّهُ عَلَيْهِمْ عَدُوَّهُمْ-
And Ibn Abbas said, ‘Five characteristics inherit five things – the immoralities will not spread among a people at all except Allah-azwj will Seize them with the death; and a people do not underestimate the scale except Allah-azwj Seizes them with the years (of famine); and a people do not break the pact except Allah-azwj Causes their enemies to prevail upon them; and no people will be tyrannous in the judgment except the killing would take place between them; and no people will prevent the Zakat except Allah-azwj will Cause their enemies upon them’’.
وَ قَالَ لُقْمَانُ الْحَكِيمُ لِابْنِهِ فِي وَصِيَّتِهِ يَا بُنَيَّ أَحُثُّكَ عَلَى سِتِّ خِصَالٍ لَيْسَ مِنْهَا خَصْلَةٌ إِلَّا وَ هِيَ تُقَرِّبُكَ إِلَى رِضْوَانِ اللَّهِ عَزَّ وَ جَلَّ وَ تُبَاعِدُكَ مِنْ سَخَطِهِ
And Luqman-as the wise said to his-as son in his-as advice: ‘O my-as son!’ I-as urge you upon six characteristics. There isn’t any characteristic from these except and it draws you to Satisfaction of Allah-azwj Mighty and Majestic and distance you from His-azwj Annoyance.
الْأُولَى أَنْ تَعْبُدَ اللَّهَ لَا تُشْرِكَ بِهِ شَيْئاً وَ الثَّانِيَةُ الرِّضَا بِقَدَرِ اللَّهِ فِيمَا أَحْبَبْتَ أَوْ كَرِهْتَ وَ الثَّالِثَةُ أَنْ تُحِبَّ فِي اللَّهِ وَ تُبْغِضَ فِي اللَّهِ
The first is that you should worship Allah-azwj not associate anything with Him-azwj; and the second is being satisfied be Pre-determination of Allah-azwj regarding what you like or dislike; and the third is that you should love for the Sake of Allah-azwj and hate for the Sake of Allah‑azwj.
وَ الرَّابِعَةُ أَنْ تُحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِكَ وَ تَكْرَهُ لَهُمْ مَا تَكْرَهُ لِنَفْسِكَ وَ الْخَامِسَةُ [أَنْ] تَكْظِمَ الْغَيْظَ وَ تُحْسِنَ إِلَى مَنْ أَسَاءَ إِلَيْكَ وَ السَّادِسَةُ تَرْكُ الْهَوَى وَ مُخَالَفَةُ الرَّدَى.
And the fourth is you should love for the people what you love for yourself, and dislike for them what you dislike for yourself; and the fifth is you should swallow the anger, and you should be good to the one who is bad to you; and the sixth is you should neglect the whims and oppose the ruination’’.[96] (unclear whether it is Hadeeth or not)
27- أَعْلَامُ الدِّينِ، وَصِيَّةُ لُقْمَانَ لِوَلَدِهِ قَالَ يَا بُنَيَّ أَقِمِ الصَّلَاةَ فَإِنَّمَا مَثَلُهَا فِي دِينِ اللَّهِ كَمَثَلِ عَمُودِ الْفُسْطَاطِ فَإِنَّ الْعَمُودَ إِنِ اسْتَقَامَ اسْتَقَامَ الْأَطْنَابُ وَ الْأَوْتَادُ وَ الظِّلَالُ وَ إِنْ لَمْ يَسْتَقِمْ لَمْ يَنْفَعْ وَتِدٌ وَ لَا طُنُبٌ وَ لَا ظِلَالٌ
(The book) ‘A’laam Al-Deen’ –
‘Advice of Luqman-as to his-as son, he-as said: ‘O my-as son! Establish the Salat, for rather it’s example in the religion of Allah-azwj is an example of a pillar of the tent. If the pillar is straight the ropes, and the pegs, and the shade will be straight, and if it is not straight, neither will a peg benefit, nor a rope, nor shade.
أَيْ بُنَيَّ صَاحِبِ الْعُلَمَاءَ وَ جَالِسْهُمْ وَ زُرْهُمْ فِي بُيُوتِهِمْ لَعَلَّكَ أَنْ تُشْبِهَهُمْ فَتَكُونَ مِنْهُمْ
Yes, my-as son! Accompany the scholars and with them, and visit them in their houses, perhaps you will resemble them so you would be from them.
اعْلَمْ يَا بُنَيَّ أَنِّي قَدْ ذُقْتُ الصَّبِرَ وَ أَنْوَاعَ الْمُرِّ فَلَمْ أَجِدْ أَمَرَّ مِنَ الْفَقْرِ فَإِذَا افْتَقَرْتَ يَوْماً فَاجْعَلْ فَقْرَكَ بَيْنَكَ وَ بَيْنَ اللَّهِ وَ لَا تُحَدِّثِ النَّاسَ بِفَقْرِكَ فَتَهُونَ عَلَيْهِمْ ثُمَّ سَلْ فِي النَّاسِ هَلْ مِنْ أَحَدٍ وَثِقَ بِاللَّهِ فَلَمْ يُنْجِهِ
Know, O my-as son! I-as have tasted the patience and a variety of bitterness, but I-as have not found (anything) bitterer than the poverty. If you were to be impoverished one day, then make your poverty to be between you and Allah-azwj, and do not narrate to the people with your poverty, for you will be insignificant to them, then ask among the people, ‘Is there anyone trusting with Allah-azwj and he has not Rescued him?’
يَا بُنَيَّ تَوَكَّلْ عَلَى اللَّهِ ثُمَّ سَلْ فِي النَّاسِ مَنْ ذَا الَّذِي أَحْسَنَ الظَّنَّ بِاللَّهِ فَلَمْ يَكُنْ عِنْدَ حُسْنِ ظَنِّهِ بِهِ
O my-as son! Rely upon Allah-azwj, then ask among the people, ‘Who is that thinking good thoughts with Allah-azwj so He-azwj did not happen to be with his good thoughts with Him-azwj?’
يَا بُنَيَّ مَنْ يُرِدْ رِضْوَانَ اللَّهِ يَسْخَطْ نَفْسَهُ كَثِيراً وَ مَنْ لَا يَسْخَطْ نَفْسَهُ لَا يَرْضَى رَبَّهُ وَ مَنْ لَا يَكْظِمْ غَيْظَهُ يُشْمِتْ عَدُوَّهُ-
O my-as son! One who wants Satisfaction of Allah-azwj should dissatisfy his soul a lot, and one who does not dissatisfy his soul, his Lord-azwj will not be Satisfied with him; and one who does not swallow his anger, his enemy will gloat (upon him).
يَا بُنَيَّ تَعَلَّمِ الْحِكْمَةَ تَشَرَّفْ بِهَا فَإِنَّ الْحِكْمَةَ تَدُلُّ عَلَى الدِّينِ وَ تُشَرِّفُ الْعَبْدَ عَلَى الْحُرِّ وَ تَرْفَعُ الْمِسْكِينَ عَلَى الْغَنِيِّ وَ تُقَدِّمُ الصَّغِيرَ عَلَى الْكَبِيرِ وَ تُجْلِسُ الْمِسْكِينَ مَجَالِسَ الْمُلُوكِ وَ تَزِيدُ الشَّرِيفَ شَرَفاً وَ السَّيِّدَ سُؤْدُداً وَ الْغَنِيَّ مَجْداً
O my-as son! Learn the wisdom, you will be ennobled by it, for the wisdom points upon the religion, and the servant will be ennobled upon the free ones, and the poor one is raised upon the rich, and the young is placed ahead of the old, and the poor will sit in the seat of kings, and the noble one will be increased in nobility, and chief in guidance, and the rich in glory.
وَ كَيْفَ يَظُنُّ ابْنُ آدَمَ أَنْ يَتَهَيَّأَ لَهُ أَمْرُ دِينِهِ وَ مَعِيشَتِهِ بِغَيْرِ حِكْمَةٍ وَ لَنْ يُهَيِّئَ اللَّهُ عَزَّ وَ جَلَّ أَمْرَ الدُّنْيَا وَ الْآخِرَةِ إِلَّا بِالْحِكْمَةِ
And how can a son of Adam-as think that a matter of his religion and his life will be pleasurable for him without wisdom? And Allah-azwj Mighty and Majestic will never Revive matters of the world and the Hereafter except with the wisdom.
وَ مَثَلُ الْحِكْمَةِ بِغَيْرِ طَاعَةٍ مَثَلُ الْجَسَدِ بِغَيْرِ نَفْسٍ وَ مَثَلُ الصَّعِيدِ بِغَيْرِ مَاءٍ وَ لَا صَلَاحَ لِلْجَسَدِ بِغَيْرِ نَفْسٍ وَ لَا لِلصَّعِيدِ بِغَيْرِ مَاءٍ وَ لَا لِلْحِكْمَةِ بِغَيْرِ طَاعَةٍ.
And example of the wisdom without obedience is like an example of the body without soul, and an example of the plains (ground) without water, and there is no health for the body without a soul, nor for the plains without water, nor for the wisdom without obedience’’.[97]
[1] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 1
[2] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 2
[3] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 3
[4] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 4
[5] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 5
[6] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 6
[7] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 7
[8] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 8
[9] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 9
[10] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 10
[11] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 11
[12] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 12
[13] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 13
[14] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 14
[15] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 15
[16] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 16
[17] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 17
[18] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 18
[19] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 19
[20] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 20
[21] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 21
[22] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 22
[23] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 23
[24] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 24
[25] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 25
[26] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 26
[27] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 27
[28] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 28
[29] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 29
[30] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 30
[31] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 31
[32] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 32
[33] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 33
[34] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 1 / 34
[35] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 2
[36] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 3 / 1
[37] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 3 / 2
[38] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 3 / 3
[39] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 4 / 1
[40] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 4 / 2
[41] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 4 / 3
[42] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 4 / 4
[43] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 4 / 5
[44] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 4 / 6
[45] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 4 / 7
[46] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 4 / 8
[47] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 4 / 9
[48] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 4 / 10
[49] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 4 / 11
[50] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 4 / 12
[51] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 4 / 13
[52] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 4 / 13
[53] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 4 / 14
[54] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 4 / 15
[55] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 4 / 16
[56] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 4 / 17
[57] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 29 H 4 / 18
[58] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 30 H 1
[59] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 31 H 1
[60] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 32 H 1
[61] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 1
[62] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 2
[63] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 3
[64] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 4
[65] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 5
[66] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 6
[67] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 7
[68] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 8
[69] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 9
[70] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 9 10
[71] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 9 11
[72] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 9 12
[73] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 9 13
[74] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 9 14
[75] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 9 15
[76] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 9 16
[77] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 9 17
[78] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 9 18
[79] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 19 a
[80] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 19 b
[81] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 20
[82] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 21
[83] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 22
[84] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 23
[85] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 24
[86] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 25
[87] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 26 / 1
[88] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 26 / 2
[89] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 26 / 3
[90] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 26 / 4
[91] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 26 / 5
[92] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 26 / 6
[93] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 26 / 7
[94] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 26 / 8
[95] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 26 / 9
[96] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 26 / 10
[97] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 33 H 27