NAHJ AL-BALAGAH Part 3

NAHJ AL-BALAGAH Part 3 out of 5

Creation of the bat

وَ مِنْ لَطَائِفِ صَنْعَتِهِ وَ عَجَائِبِ خِلْقَتِهِ مَا أَرَانَا مِنْ غَوَامِضِ الْحِكْمَةِ فِي هَذِهِ الْخَفَافِيشِ الَّتِي يَقْبِضُهَا الضِّيَاءُ الْبَاسِطُ لِكُلِّ شَيْ‏ءٍ وَ يَبْسُطُهَا الظَّلَامُ الْقَابِضُ لِكُلِّ حَيٍّ وَ كَيْفَ عَشِيَتْ‏ أَعْيُنُهَا عَنْ أَنْ تَسْتَمِدَّ مِنَ الشَّمْسِ الْمُضِيئَةِ نُوراً تَهْتَدِي بِهِ فِي مَذَاهِبِهَا وَ تَتَّصِلُ بِعَلَانِيَةِ بُرْهَانِ الشَّمْسِ إِلَى مَعَارِفِهَا

And from the subtle of His^-azwj Making and wondrous of His^-azwj Creations what He^-azwj has Shown us from the depths of Wisdom in these bats which the illumination spreading to all things withholds it, and the darkness withholding all living beings spreads it; and how it shuts its eyes from being dazzled from the illuminating sun, a light to be guide in its going and arrive at the known places by the directions of the sun to recognising it.

وَ رَدَعَهَا بِتَلَأْلُؤِ ضِيَائِهَا عَنِ الْمُضِيِّ فِي سُبُحَاتِ‏ إِشْرَاقِهَا وَ أَكَنَّهَا فِي مَكَامِنِهَا عَنِ الذَّهَابِ فِي بُلَجِ ائْتِلَاقِهَا فَهِيَ مُسْدَلَةُ الْجُفُونِ بِالنَّهَارِ عَلَى حِدَاقِهَا وَ جَاعِلَةُ اللَّيْلِ سِرَاجاً تَسْتَدِلُّ بِهِ فِي الْتِمَاسِ أَرْزَاقِهَا

And it is prevented by the brightness of the sun from the going in the morning, and to be in its places from going in the time of its shining. So, it droops its eyelids upon its cheeks at daytime and makes the night to be a lamp to be guided with in seeking its sustenance.

فَلَا يَرُدُّ أَبْصَارَهَا إِسْدَافُ‏ ظُلْمَتِهِ وَ لَا تَمْتَنِعُ مِنَ الْمُضِيِّ فِيهِ لِغَسَقِ دُجُنَّتِهِ‏ فَإِذَا أَلْقَتِ الشَّمْسُ قِنَاعَهَا وَ بَدَتْ أَوْضَاحُ‏ نَهَارِهَا وَ دَخَلَ مِنْ إِشْرَاقِ نُورِهَا عَلَى الضِّبَابِ فِي وِجَارِهَا أَطْبَقَتِ الْأَجْفَانَ عَلَى مَآقِيهَا وَ تَبَلَّغَتْ‏ بِمَا اكْتَسَبَتْهُ مِنَ الْمَعَاشِ فِي ظُلَمِ لَيَالِيهَا-

Neither does its darkness repel it nor is it prevented from the going in it due to the gloom of the dusk. When the sun throws off its veil and manifests the clearness of its day, and the brightness of its rays enter upon the fog in their lairs, it layers the eyelids upon its eyes and lives on what it had attained from the livelihoods during the darkness of its night.

فَسُبْحَانَ مَنْ جَعَلَ اللَّيْلَ لَهَا نَهَاراً وَ مَعَاشاً وَ النَّهَارَ سَكَناً وَ قَرَاراً وَ جَعَلَ لَهَا أَجْنِحَةً مِنْ لَحْمِهَا تَعْرُجُ بِهَا عِنْدَ الْحَاجَةِ إِلَى الطَّيَرَانِ

Glorious is the One^-azwj Who Made the night to be a day for it to seek livelihood, and the day for resting and calmness, and Made wings to be for it from its flesh it ascends with during the need to the flying.

كَأَنَّهَا شَظَايَا الْآذَانِ‏ غَيْرَ ذَوَاتِ رِيشٍ وَ لَا قَصَبٍ‏ إِلَّا أَنَّكَ تَرَى مَوَاضِعَ الْعُرُوقِ بَيِّنَةً أَعْلَاماً لَهَا جَنَاحَانِ لَمَّا يَرِقَّا فَيَنْشَقَّا وَ لَمْ يَغْلُظَا فَيَثْقُلَا تَطِيرُ

It is as if these are two ears without feathers nor bones, except that you will see places of the vein clearly as a sign that there are two wings for it when they are neither too thing so they would tear, nor too thick so they would be too heavy for the flight.

وَ وَلَدُهَا لَاصِقٌ بِهَا لَاجِئٌ إِلَيْهَا يَقَعُ إِذَا وَقَعَتْ وَ يَرْتَفِعُ إِذَا ارْتَفَعَتْ لَا يُفَارِقُهَا حَتَّى تَشْتَدَّ أَرْكَانُهُ وَ يَحْمِلَهُ لِلنُّهُوضِ جَنَاحُهُ وَ يَعْرِفَ مَذَاهِبَ عَيْشِهِ وَ مَصَالِحَ نَفْسِهِ

And it’s young ones stick with it seeking refuge to it, landing when it lands and rising what it rises, not separating from it until it’s limbs strengthen and its wings can carry it for the getting up, and it recognises the doctrines of its like and the betterment for its self.

فَسُبْحَانَ الْبَارِئِ لِكُلِّ شَيْ‏ءٍ عَلَى غَيْرِ مِثَالٍ خَلَا مِنْ غَيْرِهِ‏

So, Glorious is the Creator of all things without basing it upon a prior example from someone else!’[1]

156 و من كلام له ع‏ خاطب به أهل البصرة على جهة اقتصاص الملاحم‏

Sermon 156 – And from a speech of his^-asws addressing the people of Al Basra by it upon an aspect of the brevity of the epic future events

فَمَنِ اسْتَطَاعَ عِنْدَ ذَلِكَ أَنْ يَعْتَقِلَ نَفْسَهُ عَلَى اللَّهِ عَزَّ وَ جَلَّ فَلْيَفْعَلْ فَإِنْ أَطَعْتُمُونِي فَإِنِّي حَامِلُكُمْ إِنْ شَاءَ اللَّهُ عَلَى سَبِيلِ الْجَنَّةِ وَ إِنْ كَانَ ذَا مَشَقَّةٍ شَدِيدَةٍ وَ مَذَاقَةٍ مَرِيرَةٍ

The one who has the capacity during that to rely himself upon Allah^-azwj Mighty and Majesty, let him do so. If you were to obey me^-asws, I^-asws will carry you upon the way to Paradise, if Allah^-azwj so Desires, and even though it will be with severe hardships and bitter tastes.

(It was said, ‘Al-Haris Bin Hawt came to him^–asws and said, ‘What is your^–asws view? I think the companions of the camel were upon a straying’)

فَقَالَ يَا حَارِ إِنَّكَ نَظَرْتَ تَحْتَكَ وَ لَمْ تَنْظُرْ فَوْقَكَ فَحِرْتَ إِنَّكَ لَمْ تَعْرِفِ الْحَقَّ فَتَعْرِفَ أَهْلَهُ وَ لَمْ تَعْرِفِ الْبَاطِلَ فَتَعْرِفَ مَنْ أَتَاهُ

He^-asws said: ‘O Haris! You looked beneath you (at the apparent) and did not look above you (at the truth), so you are confused. You did not recognise the truth, so you could recognise its people, and did not recognise the falsehood, so you could recognise who came to it.

وَ أَمَّا فُلَانَةُ فَأَدْرَكَهَا رَأْيُ النِّسَاءِ وَ ضِغْنٌ غَلَا فِي صَدْرِهَا كَمِرْجَلِ‏ الْقَيْنِ‏ وَ لَوْ دُعِيَتْ لِتَنَالَ مِنْ غَيْرِي مَا أَتَتْ إِلَيَّ لَمْ تَفْعَلْ وَ لَهَا بَعْدُ حُرْمَتُهَا الْأُولَى وَ الْحِسَابُ عَلَى اللَّهِ تَعَالَى‏

‘As for so and so woman (Ayesha), she came across an opinion of the women and there was excessive grudge in her chest like the iron cauldron (heating up), and if she had been called, she would have attained from others what she did not come to me^–asws for, she would not have done it, and for her after her being Prohibited formerly, and the Reckoning is upon Allah^–azwj’.

وصف الإيمان‏

Description of the Eman

منه- سَبِيلٌ أَبْلَجُ الْمِنْهَاجِ أَنْوَرُ السِّرَاجِ فَبِالْإِيمَانِ يُسْتَدَلُّ عَلَى الصَّالِحَاتِ وَ بِالصَّالِحَاتِ يُسْتَدَلُّ عَلَى الْإِيمَانِ وَ بِالْإِيمَانِ يُعْمَرُ الْعِلْمُ وَ بِالْعِلْمِ يُرْهَبُ الْمَوْتُ وَ بِالْمَوْتِ تُخْتَمُ الدُّنْيَا وَ بِالدُّنْيَا تُحْرَزُ الْآخِرَةُ وَ بِالْقِيَامَةِ تُزْلَفُ الْجَنَّةُ وَ تُبَرَّزُ الْجَحِيمُ لِلْغَاوِينَ وَ إِنَّ الْخَلْقَ لَا مَقْصَرَ لَهُمْ عَنِ الْقِيَامَةِ مُرْقِلِينَ‏ فِي مِضْمَارِهَا إِلَى الْغَايَةِ الْقُصْوَى‏

From it – ‘A way of the lightest manifesto, most radiant of lamps. By the Eman, one is pointed upon the righteous deeds, and by the righteous deeds one is pointed upon the Eman, and by the Eman the knowledge is build, and by the knowledge one dreads the death, and by the death, the world comes to an end, and the world is a farm for the Hereafter, and with the Day of Qiyamah, the Paradise would be adorned for the pious ones, and the Blazing Fire would be inflamed for the deviators, and that the people, there is no shortening for them about the Day of Qiyamah, travelling in its course to the extreme peak’.

حال أهل القبور في القيامة

State of the people of graves during the Qiyamah

منه- قَدْ شَخَصُوا مِنْ مُسْتَقَرِّ الْأَجْدَاثِ‏ وَ صَارُوا إِلَى مَصَايِرِ الْغَايَاتِ‏ لِكُلِّ دَارٍ أَهْلُهَا- لَا يَسْتَبْدِلُونَ بِهَا وَ لَا يُنْقَلُونَ عَنْهَا

From it – ‘They will be getting up from the settlement of the graves and come to the peak of the destinations. For every house are its people. They will neither be replaced by it, nor will they be transferred from it.

وَ إِنَّ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ لَخُلُقَانِ مِنْ خُلُقِ اللَّهِ سُبْحَانَهُ وَ إِنَّهُمَا لَا يُقَرِّبَانِ مِنْ أَجَلٍ وَ لَا يَنْقُصَانِ مِنْ رِزْقٍ

And the instructing with the acts of kindness and forbidding from the evil are two traits from the Traits of Allah^-azwj, and these two will neither draw closer to death nor will they be reducing from sustenance.

وَ عَلَيْكُمْ بِكِتَابِ اللَّهِ فَإِنَّهُ الْحَبْلُ الْمَتِينُ وَ النُّورُ الْمُبِينُ وَ الشِّفَاءُ النَّافِعُ وَ الرِّيُّ النَّاقِعُ‏ وَ الْعِصْمَةُ لِلْمُتَمَسِّكِ وَ النَّجَاةُ لِلْمُتَعَلِّقِ لَا يَعْوَجُّ فَيُقَامَ وَ لَا يَزِيغُ فَيُسْتَعْتَبَ‏ وَ لَا تُخْلِقُهُ كَثْرَةُ الرَّدِّ وَ وُلُوجُ السَّمْعِ‏ مَنْ قَالَ بِهِ صَدَقَ وَ مَنْ عَمِلَ بِهِ سَبَقَ‏

And upon you all is with the Book of Allah^-azwj, for it is the strong rope, and the manifest radiance, and the beneficial healing, and the saturating drink, and the protection for the adhering ones, and the salvation for the linking ones. It is not crooked so it should be straightened, nor does it deviate so it can be faulted, nor does the frequent repetition and entering the ears makes one weary. One who speaks by it is truthful and one who acts by it precedes’.

و قام إليه رجل فقال: يا أمير المؤمنين، أخبرنا عن الفتنة، و هل سألت رسول اللّه- صلى اللّه عليه و آله عنها

‘A man stood up. He said, ‘O Amir Al-Momineen^-asws. He said, ‘Inform us about the Fitna, and had Rasool-Allah^-saww, may the Salawaat of Allah^-azwj be upon him^-asws and his^-saww Progeny^-asws, been asked about it?’

فقال عليه السلام: إِنَّهُ لَمَّا أَنْزَلَ اللَّهُ سُبْحَانَهُ قَوْلَهُ- الم أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ‏ عَلِمْتُ أَنَّ الْفِتْنَةَ لَا تَنْزِلُ بِنَا وَ رَسُولُ اللَّهِ ص بَيْنَ أَظْهُرِنَا

‘He^-asws said: ‘When Allah^-azwj the Glorious Revealed His^-azwj Words: Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2], I^-asws knew that the Fitna will not be declining from us, while Rasool-Allah^-saww was between our midst.

فَقُلْتُ يَا رَسُولَ اللَّهِ مَا هَذِهِ الْفِتْنَةُ الَّتِي أَخْبَرَكَ اللَّهُ تَعَالَى بِهَا

I^-asws said: ‘O Rasool-Allah^-saww! What is this Fitna which Allah^-azwj has Informed with?’

فَقَالَ يَا عَلِيُّ إِنَّ أُمَّتِي سَيُفْتَنُونَ بَعْدِي

He^-saww said: ‘O Ali^-asws! My^-saww community will be creating Fitna after me^-saww’.

فَقُلْتُ يَا رَسُولُ اللَّهِ أَ وَ لَيْسَ قَدْ قُلْتَ لِي يَوْمَ أُحُدٍ حَيْثُ اسْتُشْهِدَ مَنِ اسْتُشْهِدَ مِنَ الْمُسْلِمِينَ وَ حِيزَتْ‏ عَنِّي الشَّهَادَةُ فَشَقَّ ذَلِكَ عَلَيَّ فَقُلْتَ لِي أَبْشِرْ فَإِنَّ الشَّهَادَةَ مِنْ وَرَائِكَ

I^-asws said: ‘O Rasool-Allah^-saww or hadn’t you^-saww said to me^-asws on the day of Ohad when they were martyred, the ones who had been martyred from the Muslims, and the martyrdom was kept away from me^-asws, so that was grievous upon me^-asws. So you^-saww had said: ‘Receive glad tidings, for the martyrdom is right behind you’.

فَقَالَ لِي إِنَّ ذَلِكَ لَكَذَلِكَ فَكَيْفَ صَبْرُكَ إِذاً فَقُلْتُ يَا رَسُولَ اللَّهِ لَيْسَ هَذَا مِنْ مَوَاطِنِ الصَّبْرِ وَ لَكِنْ مِنْ مَوَاطِنِ الْبُشْرَى وَ الشُّكْرِ

He^-saww said to me^-asws: ‘That is like that, so how will your^-asws patience be then?’ I^-asws said: ‘O Rasool-Allah^-saww! This isn’t from the places of patience, but from the places of glad tidings and gratefulness’.

وَ قَالَ يَا عَلِيُّ إِنَّ الْقَوْمَ سَيُفْتَنُونَ بِأَمْوَالِهِمْ وَ يَمُنُّونَ بِدِينِهِمْ عَلَى رَبِّهِمْ وَ يَتَمَنَّوْنَ رَحْمَتَهُ وَ يَأْمَنُونَ سَطْوَتَهُ وَ يَسْتَحِلُّونَ حَرَامَهُ بِالشُّبُهَاتِ الْكَاذِبَةِ وَ الْأَهْوَاءِ السَّاهِيَةِ فَيَسْتَحِلُّونَ الْخَمْرَ بِالنَّبِيذِ وَ السُّحْتَ بِالْهَدِيَّةِ وَ الرِّبَا بِالْبَيْعِ

And he^-saww said: ‘O Ali^-asws! The people will be tempted with the wealth, and they will (think) they are conferring a favour with their religion upon their Lord^-azwj, and they are wishing for His^-azwj Mercy, and are feeling safe from His^-azwj Punishment, and they are permitting His^-azwj Prohibition with the false suspicions and deceptive whims. So they permitted the wine through Al-Nabeez, and the ill-gotten gains as the gifts, and the interest as the selling (money)’.

قُلْتُ يَا رَسُولَ اللَّهِ فَبِأَيِّ الْمَنَازِلِ أُنْزِلُهُمْ عِنْدَ ذَلِكَ أَ بِمَنْزِلَةِ رِدَّةٍ أَمْ بِمَنْزِلَةِ فِتْنَةٍ

I^-asws said: ‘O Rasool-Allah^-saww! So, at which status should I^-asws status them during that, is it as the status of apostasy or the status of Fitna?’

فَقَالَ بِمَنْزِلَةِ فِتْنَةٍ

He^-saww said: ‘At the status of Fitna’.[2]

157 و من خطبة له ع يحث الناس على التقوى‏

Sermon 157 – And from a sermon of his^-asws urging the people upon the piety

الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ الْحَمْدَ مِفْتَاحاً لِذِكْرِهِ وَ سَبَباً لِلْمَزِيدِ مِنْ فَضْلِهِ وَ دَلِيلًا عَلَى آلَائِهِ وَ عَظَمَتِهِ

‘The Praise is for Allah^-azwj Who Made the Praise as a key for His^-azwj Zikr, and a cause for the increase from His^-azwj Grace, and evidence upon His^-azwj Favours and His^-azwj Magnificence.

عِبَادَ اللَّهِ إِنَّ الدَّهْرَ يَجْرِي بِالْبَاقِينَ كَجَرْيِهِ بِالْمَاضِينَ لَا يَعُودُ مَا قَدْ وَلَّى مِنْهُ وَ لَا يَبْقَى سَرْمَداً مَا فِيهِ آخِرُ فَعَالِهِ كَأَوَّلِهِ مُتَشَابِهَةٌ أُمُورُهُ‏ مُتَظَاهِرَةٌ أَعْلَامُهُ‏

(O) Servants of Allah^-azwj! The time flow with the remaining ones like it had flowed with the past ones. Neither will it return what has turned around from it, nor will it remain forever what is in it. Its last action is like its first. Its affairs are alike, its markings are back-to-back.

فَكَأَنَّكُمْ بِالسَّاعَةِ تَحْدُوكُمْ حَدْوَ الزَّاجِرِ بِشَوْلِهِ‏ فَمَنْ شَغَلَ نَفْسَهُ بِغَيْرِ نَفْسِهِ تَحَيَّرَ فِي الظُّلُمَاتِ وَ ارْتَبَكَ فِي الْهَلَكَاتِ وَ مَدَّتْ بِهِ شَيَاطِينُهُ فِي طُغْيَانِهِ وَ زَيَّنَتْ لَهُ سَيِّئَ أَعْمَالِهِ فَالْجَنَّةُ غَايَةُ السَّابِقِينَ وَ النَّارُ غَايَةُ الْمُفَرِّطِينَ

It is as if you all are being driven by the Hour, the driving by the camel-tender with his stick. The one who is pre-occupied with other than himself will be confused in the darkness(es), and entangled in the destruction, and his Satan^-la will extend with him in his tyranny and adorned for him – his evil deeds. So the Paradise is the peak of the preceding ones (to the good deeds), and the Fire is the peak of the transgressors.

اعْلَمُوا عِبَادَ اللَّهِ أَنَّ التَّقْوَى دَارُ حِصْنٍ عَزِيزٍ وَ الْفُجُورَ دَارُ حِصْنٍ ذَلِيلٍ لَا يَمْنَعُ أَهْلَهُ وَ لَا يُحْرِزُ مَنْ لَجَأَ إِلَيْهِ

Know, servants of Allah^-azwj! The piety is a fortified house, mighty, and the immorality is a fortified house of disgrace. It can neither defend its people not can it protect the one sheltering to it.

أَلَا وَ بِالتَّقْوَى تُقْطَعُ حُمَةُ الْخَطَايَا وَ بِالْيَقِينِ تُدْرَكُ الْغَايَةُ الْقُصْوَى

Indeed, and by the piety the sting of the sins is cut, and by the conviction the maximum peak is realised. 

عِبَادَ اللَّهِ اللَّهَ اللَّهَ فِي أَعَزِّ الْأَنْفُسِ عَلَيْكُمْ وَ أَحَبِّهَا إِلَيْكُمْ فَإِنَّ اللَّهَ قَدْ أَوْضَحَ لَكُمْ سَبِيلَ الْحَقِّ وَ أَنَارَ طُرُقَهُ فَشِقْوَةٌ لَازِمَةٌ أَوْ سَعَادَةٌ دَائِمَةٌ فَتَزَوَّدُوا فِي أَيَّامِ الْفَنَاءِ لِأَيَّامِ الْبَقَاءِ قَدْ دُلِلْتُمْ عَلَى الزَّادِ وَ أُمِرْتُمْ بِالظَّعْنِ‏ وَ حُثِثْتُمْ عَلَى الْمَسِيرِ فَإِنَّمَا أَنْتُمْ كَرَكْبٍ‏ وُقُوفٍ لَا يَدْرُونَ مَتَى يُؤْمَرُونَ بِالسَّيْرِ

(O) Servants of Allah^-azwj! Allah^-azwj! Allah^-azwj regarding the dearest of the souls upon you, and the most beloved to you all! Allah^-azwj has Clarified for you the way of the truth and has Irradiated its paths. So it is either necessitated misery or permanent happiness. Therefore, provide during the perishable days for the lasting days. You have been guided upon the provision and have been Commanded with the departing and have been urged upon the travelling. But rather you are like pausing riders, not knowing when you will be Commanded with the travelling.

أَلَا فَمَا يَصْنَعُ بِالدُّنْيَا مَنْ خُلِقَ لِلْآخِرَةِ وَ مَا يَصْنَعُ بِالْمَالِ مَنْ عَمَّا قَلِيلٍ يُسْلَبُهُ وَ تَبْقَى عَلَيْهِ تَبِعَتُهُ‏ وَ حِسَابُهُ

Indeed! What has he to do with the world, the one who has been Created for the Hereafter? And what will he do with the wealth, the one who will be stripped of it after a little while and its consequences and its Reckoning will remain upon him?

عِبَادَ اللَّهِ إِنَّهُ لَيْسَ لِمَا وَعَدَ اللَّهُ مِنَ الْخَيْرِ مَتْرَكٌ وَ لَا فِيمَا نَهَى عَنْهُ مِنَ الشَّرِّ مَرْغَبٌ

(O) Servants of Allah^-azwj! There is no neglecting of what Allah^-azwj has Promised of the good nor are any desiring regarding what He^-azwj has Prohibited of the evil.

عِبَادَ اللَّهِ احْذَرُوا يَوْماً تُفْحَصُ فِيهِ الْأَعْمَالُ وَ يَكْثُرُ فِيهِ الزِّلْزَالُ وَ تَشِيبُ فِيهِ الْأَطْفَالُ

(O) Servants of Allah^-azwj! Be cautious of a Day the deeds will be scrutinised, and the earthquakes will be a lot during it, and the children will become grey-haired during it.

اعْلَمُوا عِبَادَ اللَّهِ أَنَّ عَلَيْكُمْ رَصَداً مِنْ أَنْفُسِكُمْ وَ عُيُوناً مِنْ جَوَارِحِكُمْ وَ حُفَّاظَ صِدْقٍ يَحْفَظُونَ أَعْمَالَكُمْ وَ عَدَدَ أَنْفَاسِكُمْ لَا تَسْتُرُكُمْ مِنْهُمْ ظُلْمَةُ لَيْلٍ دَاجٍ وَ لَا يُكِنُّكُمْ مِنْهُمْ بَابٌ ذُو رِتَاجٍ‏

Know, O servants of Allah^-azwj, that upon you is a guard from your own selves, and spies from your limbs, and truthful preserves preserving your deeds and number of your breaths. Neither does the darkness of the dark night veil you from them, nor does a closed door with locks.

وَ إِنَّ غَداً مِنَ الْيَوْمِ قَرِيبٌ يَذْهَبُ الْيَوْمُ بِمَا فِيهِ وَ يَجِي‏ءُ الْغَدُ لَاحِقاً بِهِ فَكَأَنَّ كُلَّ امْرِئٍ مِنْكُمْ قَدْ بَلَغَ مِنَ الْأَرْضِ مَنْزِلَ وَحْدَتِهِ‏ وَ مَخَطَّ حُفْرَتِهِ فَيَا لَهُ مِنْ بَيْتِ وَحْدَةٍ وَ مَنْزِلِ وَحْشَةٍ وَ مُفْرَدِ غُرْبَةٍ

And tomorrow is nearby from today. Today will go away with whatever is in it and tomorrow will come joining with it. It is as if every person from you has already reached the house of his being alone, and his pit (grave) has been planned for. So Alas from a house of being alone, and a dwelling of loneliness, and individual estrangement!

وَ كَأَنَّ الصَّيْحَةَ قَدْ أَتَتْكُمْ وَ السَّاعَةَ قَدْ غَشِيَتْكُمْ وَ بَرَزْتُمْ لِفَصْلِ الْقَضَاءِ قَدْ زَاحَتْ‏ عَنْكُمُ الْأَبَاطِيلُ وَ اضْمَحَلَّتْ عَنْكُمُ الْعِلَلُ وَ اسْتَحَقَّتْ‏ بِكُمُ الْحَقَائِقُ وَ صَدَرَتْ بِكُمُ الْأُمُورُ مَصَادِرَهَا فَاتَّعِظُوا بِالْعِبَرِ وَ اعْتَبِرُوا بِالْغِيَرِ وَ انْتَفِعُوا بِالنُّذُرِ

And it is as if the Scream has come to you and the Hour has overwhelmed you, and you are going out for the decisive Judgment. The falsities have been removed from you, and the reasons have vanished from you, and the realities have been proven true with you, and the Commands have been implemented with you of their implementations. Therefore, take preaching with the lessons, and take lessons with the others, and benefit from the warnings!’[3]

158 و من خطبة له ع ينبه فيها على فضل الرسول الأعظم، و فضل القرآن، ثم حال دولة بني أمية

Sermon 158 – And from a sermon of his^-asws informing in it upon merits of the mightiest Rasool^-saww, and merits of the Quran, then situation of government of the clan of Umayya

النبي و القرآن‏

The Prophet^-saww and the Quran

أَرْسَلَهُ عَلَى حِينِ‏ فَتْرَةٍ مِنَ الرُّسُلِ‏ وَ طُولِ هَجْعَةٍ مِنَ الْأُمَمِ‏ وَ انْتِقَاضٍ مِنَ الْمُبْرَمِ‏ فَجَاءَهُمْ بِتَصْدِيقِ الَّذِي بَيْنَ يَدَيْهِ وَ النُّورِ الْمُقْتَدَى بِهِ ذَلِكَ الْقُرْآنُ

‘He^-azwj Sent him^-saww upon a gap period from the Messengers^-as, and prolonged slumber from the communities, and suspension of the (religious) Laws, so he^-saww came to them with the ratification of that which came before him^-saww, and the Noor to be guiding with. That is the Quran.

فَاسْتَنْطِقُوهُ وَ لَنْ يَنْطِقَ وَ لَكِنْ أُخْبِرُكُمْ عَنْهُ أَلَا إِنَّ فِيهِ عِلْمَ مَا يَأْتِي وَ الْحَدِيثَ عَنِ الْمَاضِي وَ دَوَاءَ دَائِكُمْ وَ نَظْمَ مَا بَيْنَكُمْ‏

Ask it to speak, and it will never speak, but I^-asws will inform you all about it. Indeed! In it is knowledge of what is to come, and the narratives about the past, and cure for your diseases, and system of what is between you all’.

دولة بني أمية

Government of the clan of Umayya

و منها- فَعِنْدَ ذَلِكَ لَا يَبْقَى بَيْتُ مَدَرٍ وَ لَا وَبَرٍ إِلَّا وَ أَدْخَلَهُ الظَّلَمَةُ تَرْحَةً وَ أَوْلَجُوا فِيهِ نِقْمَةً فَيَوْمَئِذٍ لَا يَبْقَى لَهُمْ فِي السَّمَاءِ عَاذِرٌ وَ لَا فِي الْأَرْضِ نَاصِرٌ أَصْفَيْتُمْ‏ بِالْأَمْرِ غَيْرَ أَهْلِهِ

And from it – ‘During that, there will not remain any house, neither of mud nor of fur, except and the darkness of grief would enter it, and a cursed would come into it. On that day there will not remain for them, neither any excusing the sky nor a helper in the earth, to clean up with the command, apart from its rightful one.

وَ أَوْرَدْتُمُوهُ غَيْرَ مَوْرِدِهِ وَ سَيَنْتَقِمُ اللَّهُ مِمَّنْ ظَلَمَ مَأْكَلًا بِمَأْكَلٍ وَ مَشْرَباً بِمَشْرَبٍ مِنْ مَطَاعِمِ الْعَلْقَمِ وَ مَشَارِبِ الصَّبِرِ الْمَقِرِ وَ لِبَاسِ شِعَارِ الْخَوْفِ وَ دِثَارِ السَّيْفِ‏

And you turned it with another turning and Allah^-azwj will be Avenging from the ones oppressed, food with the food and drink with the drink. From the food would be the colocynth, and drink of the myrrh and aloes, and clothing of the slogan of fear, and a blanket of the sword.

وَ إِنَّمَا هُمْ مَطَايَا الْخَطِيئَاتِ وَ زَوَامِلُ الْآثَامِ‏ فَأُقْسِمُ ثُمَّ أُقْسِمُ لَتَنْخَمَنَّهَا أُمَيَّةُ مِنْ بَعْدِي كَمَا تُلْفَظُ النُّخَامَةُ ثُمَّ لَا تَذُوقُهَا وَ لَا [تَتَطَعَّمُ‏] تَطْعَمُ بِطَعْمِهَا أَبَداً مَا كَرَّ الْجَدِيدَانِ‏

And rather they are laden with the mistakes, and carriers of sins. I^-asws swear! Then I^-asws swear (again)! The (clan of) Umayya will have to spit it out (caliphate) from after me^-asws just as the spitting of the spittle, then they will not taste it nor relish its taste, ever, for as long as two new one (days and night) rotate’.[4]

159 و من خطبة له ع يبين فيها حسن معاملته لرعيته‏

Sermon 159 – And from a sermon of his^-asws explaining in it the goodly dealings to his^-asws citizens

وَ لَقَدْ أَحْسَنْتُ جِوَارَكُمْ وَ أَحَطْتُ بِجُهْدِي مِنْ وَرَائِكُمْ وَ أَعْتَقْتُكُمْ مِنْ رِبَقِ‏ 1953 الذُّلِّ وَ حَلَقِ‏ 1954 الضَّيْمِ شُكْراً مِنِّي لِلْبِرِّ الْقَلِيلِ وَ إِطْرَاقاً عَمَّا أَدْرَكَهُ الْبَصَرُ وَ شَهِدَهُ الْبَدَنُ مِنَ الْمُنْكَرِ الْكَثِيرِ

 ‘And I^-asws have been good in your vicinity and I^-asws encompassed by my^-asws striving from behind you, and I^-asws liberated you from the noose of disgrace and fetters of oppression, thanking from me^-asws for the little righteousness (from you), and overlooking from what my^‑asws sights realised and the body witnessed of a lot of evil’.[5]

160 و من خطبة له ع‏

Sermon 160 – And from a speech of his^-asws

عظمة اللّه

Magnificence of Allah^-azwj

أَمْرُهُ قَضَاءٌ وَ حِكْمَةٌ وَ رِضَاهُ أَمَانٌ وَ رَحْمَةُ يَقْضِي بِعِلْمٍ وَ يَعْفُو بِحِلْمٍ‏

‘His^-azwj Command is Judicial and Wise, and His^-azwj Satisfaction is a safety and Mercy. He^-azwj Judges with Knowledge and Forgives with Leniency.

حمد اللّه‏

Praise of Allah^-azwj

اللَّهُمَّ لَكَ الْحَمْدُ عَلَى مَا تَأْخُذُ وَ تُعْطِي وَ عَلَى مَا تُعَافِي وَ تَبْتَلِي حَمْداً يَكُونُ أَرْضَى الْحَمْدِ لَكَ وَ أَحَبَّ الْحَمْدِ إِلَيْكَ وَ أَفْضَلَ الْحَمْدِ عِنْدَكَ حَمْداً يَمْلَأُ مَا خَلَقْتَ وَ يَبْلُغُ مَا أَرَدْتَ حَمْداً لَا يُحْجَبُ عَنْكَ وَ لَا يُقْصَرُ دُونَكَ حَمْداً لَا يَنْقَطِعُ عَدَدُهُ وَ لَا يَفْنَى مَدَدُهُ

O Allah^-azwj! For You^-azwj is the Praise upon what You^-azwj Take and Give, and upon what Your^‑azwj Excuse and Try, praise happening to be satisfactory. The Praise is for You^-azwj, and the most beloved of the praise to You^-azwj, and the best praise in Your^-azwj Presence, praise filling what You^-azwj have Created and reaches what You^-azwj Want, praise not veiled from You^-azwj nor deficient besides You^-azwj, praise its number not being cut-off nor its period depleted.

فَلَسْنَا نَعْلَمُ كُنْهَ عَظَمَتِكَ إِلَّا أَنَّا نَعْلَمُ أَنَّكَ حَيٌّ قَيُّومُ لَا تَأْخُذُكَ‏ سِنَةٌ وَ لا نَوْمٌ‏ لَمْ يَنْتَهِ إِلَيْكَ نَظَرٌ وَ لَمْ يُدْرِكْكَ بَصَرٌ أَدْرَكْتَ الْأَبْصَارَ وَ أَحْصَيْتَ الْأَعْمَالَ وَ أَخَذْتَ بِالنَّوَاصِي وَ الْأَقْدَامِ

We do not know the core of Your^-azwj Magnificence, except we know that You^-azwj are alive. Neither does slumber seize You^-azwj nor sleep. A glance does not end to You^-azwj, and a sight does not realise You^-azwj. You^-azwj Realise the sights and Count the deeds, and Seize by the forelocks and the feet!

وَ مَا الَّذِي نَرَى مِنْ خَلْقِكَ وَ نَعْجَبُ لَهُ مِنْ قُدْرَتِكَ وَ نَصِفُهُ مِنْ عَظِيمِ سُلْطَانِكَ وَ مَا تَغَيَّبَ عَنَّا مِنْهُ وَ قَصُرَتْ أَبْصَارُنَا عَنْهُ وَ انْتَهَتْ عُقُولُنَا دُونَهُ وَ حَالَتْ سُتُورُ الْغُيُوبِ بَيْنَنَا وَ بَيْنَهُ أَعْظَمُ

And how mighty is that which we see from Your^-azwj creation, and we wonder at it from Your^‑azwj Power, and we describe of the mightiness of Your^-azwj Authority, and what is hidden from us from it, and our sights are deficient from it, and our intellects end up below it, and the curtains of the hidden matters are a barrier between us and it.

فَمَنْ فَرَّغَ قَلْبَهُ وَ أَعْمَلَ فِكْرَهُ لِيَعْلَمَ كَيْفَ أَقَمْتَ عَرْشَكَ وَ كَيْفَ ذَرَأْتَ‏ خَلْقَكَ وَ كَيْفَ عَلَّقْتَ فِي الْهَوَاءِ سَمَاوَاتِكَ وَ كَيْفَ مَدَدْتَ عَلَى مَوْرِ الْمَاءِ أَرْضَكَ رَجَعَ طَرْفُهُ حَسِيراً وَ عَقْلُهُ مَبْهُوراً وَ سَمْعُهُ وَالِهاً وَ فِكْرُهُ حَائِراً

So, the one who frees his heart and works his thoughts in order to know how You^-azwj Set up Your^-azwj Throne, and how You^-azwj Scattered Your^-azwj creatures, and how You^-azwj Suspended Your^-azwj skies in the air, and how You^-azwj Extended Your^-azwj earth upon the waves of water, his look will return fatigued, and his intellect overcome, and his ears senseless, and his thoughts bewildered’.

كيف يكون الرجاء

How the hope can be

منها- يَدَّعِي بِزَعْمِهِ أَنَّهُ يَرْجُو اللَّهَ كَذَبَ وَ الْعَظِيمِ مَا بَالُهُ لَا يَتَبَيَّنُ رَجَاؤُهُ فِي عَمَلِهِ فَكُلُّ مَنْ رَجَا عُرِفَ رَجَاؤُهُ فِي عَمَلِهِ وَ كُلُ‏ رَجَاءٍ إِلَّا رَجَاءَ اللَّهِ تَعَالَى فَإِنَّهُ مَدْخُولٌ‏ وَ كُلُّ خَوْفٍ مُحَقَّقٌ‏ إِلَّا خَوْفَ اللَّهِ فَإِنَّهُ مَعْلُولٌ‏

From it – ‘He is claiming that he is hoping to Allah^-azwj. He is lying! By Allah^-azwj the Magnificent! What is the matter his hopes are not being manifested in his deeds? And every one who hopes, his hopes are recognised in his deeds except hoping in Allah^-azwj the Exalted, for it is a gain, and every fear is a reality except fear of Allah^-azwj, for it is an effect.

يَرْجُو اللَّهَ فِي الْكَبِيرِ وَ يَرْجُو الْعِبَادَ فِي الصَّغِيرِ فَيُعْطِي الْعَبْدَ مَا لَا يُعْطِي الرَّبَّ فَمَا بَالُ اللَّهِ جَلَّ ثَنَاؤُهُ يُقَصَّرُ بِهِ عَمَّا يُصْنَعُ بِهِ لِعِبَادِهِ أَ تَخَافُ أَنْ تَكُونَ فِي رَجَائِكَ لَهُ كَاذِباً أَوْ تَكُونَ لَا تَرَاهُ لِلرَّجَاءِ مَوْضِعاً

He is hoping to Allah^-azwj regarding the major things, and he is hoping to the servant regarding the minor things and give (reverence) to the servant what he does not give to the Lord^-azwj. What is the matter, is Allah^-azwj, Majestic is His^-azwj Praise, being deficient with it from what is being done to His^-azwj servants? Are you not fearing that you might be false/wrong in your hoping to Him^-azwj, or you will not be seeing Him^-azwj being a place for the hope?

وَ كَذَلِكَ إِنْ هُوَ خَافَ عَبْداً مِنْ عَبِيدِهِ أَعْطَاهُ مِنْ خَوْفِهِ مَا لَا يُعْطِي رَبَّهُ فَجَعَلَ خَوْفَهُ مِنَ الْعِبَادِ نَقْداً وَ خَوْفَهُ مِنْ خَالِقِهِ ضِمَاراً وَ وَعْداً

And like that, he fears a servant from His^-azwj servant, giving him from his fear what he does not give to his Lord^-azwj. He makes his fear from the servants as cash, and his fearing from his Creator as a deferment (credit) and a Promise.

وَ كَذَلِكَ مَنْ عَظُمَتِ الدُّنْيَا فِي عَيْنِهِ وَ كَبُرَ مَوْقِعُهَا مِنْ قَلْبِهِ آثَرَهَا عَلَى اللَّهِ تَعَالَى فَانْقَطَعَ إِلَيْهَا وَ صَارَ عَبْداً لَهَا

And like that is the one, the world is magnified in his eyes and its place from his heart is great. He prefers it over Allah^-azwj the Exalted, so he cuts off to it and becomes a slave of it’.

رسول اللّه‏

Rasool-Allah^-saww

وَ لَقَدْ كَانَ فِي رَسُولِ اللَّهِ ص كَافٍ لَكَ فِي الْأُسْوَةِ وَ دَلِيلٌ لَكَ عَلَى ذَمِّ الدُّنْيَا وَ عَيْبِهَا وَ كَثْرَةِ مَخَازِيهَا وَ مَسَاوِيهَا إِذْ قُبِضَتْ عَنْهُ أَطْرَافُهَا وَ وُطِّئَتْ لِغَيْرِهِ أَكْنَافُهَا وَ فُطِمَ عَنْ رَضَاعِهَا وَ زُوِيَ عَنْ زَخَارِفِهَا

‘Certainly, in Rasool-Allah^-saww was sufficient example for you and evidence for you upon the condemnation of the word and its faults, and a lot of its disgraces and its evils. When its ends are straitened from it, and it is folded out for others, and deprived from its milk and impeded from its adornments.

موسى

Musa^-as

وَ إِنْ شِئْتَ ثَنَّيْتُ بِمُوسَى كَلِيمِ اللَّهِ ص حَيْثُ يَقُولُ- رَبِّ إِنِّي لِما أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ وَ اللَّهِ مَا سَأَلَهُ إِلَّا خُبْزاً يَأْكُلُهُ لِأَنَّهُ كَانَ يَأْكُلُ بَقْلَةَ الْأَرْضِ وَ لَقَدْ كَانَتْ خُضْرَةُ الْبَقْلِ تُرَى مِنْ شَفِيفِ‏ 1967 صِفَاقِ بَطْنِهِ‏ 1968 لِهُزَالِهِ وَ تَشَذُّبِ لَحْمِهِ‏

If you like I^-as can give a second (example) with Musa^-as, Speaker with Allah^-azwj when he^-as said: ‘‘Lord! I stand in need of whatever good You may Send down upon me’ [28:24]. By Allah^-azwj! He^-as did not ask except for bread to eat, because he^-as was eating the vegetables of the earth, and the greenery of the vegetables was being seen from the slimness of his^-as belly and the scantiness of his flesh.

داود

Dawood^-as

وَ إِنْ شِئْتَ ثَلَّثْتُ بِدَاوُدَ ص صَاحِبِ الْمَزَامِيرِ وَ قَارِئِ أَهْلِ الْجَنَّةِ فَلَقَدْ كَانَ يَعْمَلُ سَفَائِفَ الْخُوصِ بِيَدِهِ‏ وَ يَقُولُ لِجُلَسَائِهِ أَيُّكُمْ يَكْفِينِي بَيْعَهَا وَ يَأْكُلُ قُرْصَ الشَّعِيرِ مِنْ ثَمَنِهَا

And if you like I^-asws can give you a third example of Dawood^-as. He^-as is the bearer of the Psalms, and reciter of the people of the Paradise. He^-as used to make baskets of palm leaves with his^-as hands and was saying to his^-as gatherers: ‘Which one of you will buy it from me^-as?’ And he^-as would eat barley bread from its price (sale).

عيسى‏

Isa^-as

وَ إِنْ شِئْتَ قُلْتُ فِي عِيسَى ابْنِ مَرْيَمَ ع فَلَقَدْ كَانَ يَتَوَسَّدُ الْحَجَرَ وَ يَلْبَسُ الْخَشِنَ وَ يَأْكُلُ الْجَشِبَ وَ كَانَ إِدَامُهُ الْجُوعَ وَ سِرَاجُهُ بِاللَّيْلِ الْقَمَرَ وَ ظِلَالُهُ فِي الشِّتَاءِ مَشَارِقَ الْأَرْضِ وَ مَغَارِبَهَا وَ فَاكِهَتُهُ وَ رَيْحَانُهُ مَا تُنْبِتُ الْأَرْضُ لِلْبَهَائِمِ وَ لَمْ تَكُنْ لَهُ زَوْجَةٌ تَفْتِنُهُ وَ لَا وَلَدٌ يَحْزُنُهُ وَ لَا مَالٌ يَلْفِتُهُ وَ لَا طَمَعٌ يُذِلُّهُ دَابَّتُهُ رِجْلَاهُ وَ خَادِمُهُ يَدَاهُ‏

If you desire I^-asws will tell you about Isa^-as Ibn Maryam^-as. He^-as used a stone for his pillow, put on coarse clothes and ate rough food. His^-as condiment was hunger. His^-as lamp at night was the moon. His^-as shade during the winter was just the expanse of earth eastward and westward. His^-as fruits and flowers were only what grows from the earth for the cattle. He^-as had no wife to allure him, nor any son to give grief, nor wealth to deviate (his attention), nor greed to disgrace him^-as. His^-as two feet were his conveyance and his two hands his servants.

الرسول الأعظم‏

The mightiest Rasool^-as

فَتَأَسَ‏ بِنَبِيِّكَ الْأَطْيَبِ الْأَطْهَرِ ص فَإِنَّ فِيهِ أُسْوَةً لِمَنْ تَأَسَّى وَ عَزَاءً لِمَنْ تَعَزَّى وَ أَحَبُّ الْعِبَادِ إِلَى اللَّهِ الْمُتَأَسِّي‏ بِنَبِيِّهِ وَ الْمُقْتَصُّ لِأَثَرِهِ قَضَمَ الدُّنْيَا قَضْماً وَ لَمْ يُعِرْهَا طَرْفاً أَهْضَمُ‏ أَهْلِ الدُّنْيَا كَشْحاً وَ أَخْمَصُهُمْ‏ مِنَ الدُّنْيَا بَطْناً

‘You should follow your Prophet^-saww, the pure, the chaste. In him^-saww is the example for the follower, and the consolation for the seeker of consolation. The most beloved person before Allah^-azwj is he who follows His^-azwj Prophet^-saww and who treads in his footsteps. He took the least (share) from this world and did not take a full glance at it. Of all the people of the world he was the least satiated and the emptiest of stomach.

عُرِضَتْ عَلَيْهِ الدُّنْيَا فَأَبَى أَنْ يَقْبَلَهَا وَ عَلِمَ أَنَّ اللَّهَ سُبْحَانَهُ أَبْغَضَ شَيْئاً فَأَبْغَضَهُ وَ حَقَّرَ شَيْئاً فَحَقَّرَهُ وَ صَغَّرَ شَيْئاً فَصَغَّرَهُ وَ لَوْ لَمْ يَكُنْ فِينَا إِلَّا حُبُّنَا مَا أَبْغَضَ اللَّهُ وَ رَسُولُهُ وَ تَعْظِيمُنَا مَا صَغَّرَ اللَّهُ وَ رَسُولُهُ لَكَفَى بِهِ شِقَاقاً لِلَّهِ وَ مُحَادَّةً عَنْ أَمْرِ اللَّهِ

The world was presented to him^-saww but he^-saww refused to accept it. When he knew that Allah^-azwj, the Glorified, Hated a thing, he^-saww too hated it; when Allah^-azwj Held a thing low, he^-saww too held it low; when Allah^-azwj Held a thing small, he^-saww too held it small. If there does not happen to be in us except, we love what Allah^-azwj Hate, and reverence of what Allah^‑azwj Belittles, it would suffice by it as discord with Allah^-azwj and a transgression from the Commands of Allah^-azwj.

وَ لَقَدْ كَانَ ص يَأْكُلُ عَلَى الْأَرْضِ وَ يَجْلِسُ جِلْسَةَ الْعَبْدِ وَ يَخْصِفُ‏ بِيَدِهِ نَعْلَهُ وَ يَرْقَعُ بِيَدِهِ ثَوْبَهُ وَ يَرْكَبُ الْحِمَارَ الْعَارِيَ‏ وَ يُرْدِفُ‏ خَلْفَهُ وَ يَكُونُ السِّتْرُ عَلَى بَابِ بَيْتِهِ فَتَكُونُ فِيهِ التَّصَاوِيرُ فَيَقُولُ يَا فُلَانَةُ لِإِحْدَى أَزْوَاجِهِ غَيِّبِيهِ عَنِّي فَإِنِّي إِذَا نَظَرْتُ إِلَيْهِ ذَكَرْتُ الدُّنْيَا وَ زَخَارِفَهَا

He^-saww used to (sit and) eat on the ground and sit like a slave. He^-saww repaired his^-saww shoe with his^-saww own hands, and patched his^-saww clothes with his^-saww own hands. He^-saww would ride an unsaddled donkey and would seat someone behind him^-saww. If there was a curtain on his door with pictures on it, he^-saww would say to one of his^-saww wives. ‘O so and so! Take it away out of my^-saww sight because if I^-saww look at it I^-saww recall the world and its allurements’.

فَأَعْرَضَ عَنِ الدُّنْيَا بِقَلْبِهِ وَ أَمَاتَ ذِكْرَهَا مِنْ نَفْسِهِ وَ أَحَبَّ أَنْ تَغِيبَ زِينَتُهَا عَنْ عَيْنِهِ لِكَيْلَا يَتَّخِذَ مِنْهَا رِيَاشاً وَ لَا يَعْتَقِدَهَا قَرَاراً وَ لَا يَرْجُوَ فِيهَا مُقَاماً فَأَخْرَجَهَا مِنَ النَّفْسِ وَ أَشْخَصَهَا عَنِ الْقَلْبِ وَ غَيَّبَهَا عَنِ الْبَصَرِ- وَ كَذَلِكَ مَنْ أَبْغَضَ شَيْئاً أَبْغَضَ أَنْ يَنْظُرَ إِلَيْهِ وَ أَنْ يُذْكَرَ عِنْدَهُ

Thus, he^-saww removed his heart from this world and destroyed its remembrance from his^-saww mind. He^-saww loved that its allurements should remain hidden from his^-saww eye so that he should not secure good dress from it, should not regard it a place of stay and should not hope to live in it. Consequently, he^-saww removed it from his mind, let it go away from his^-saww heart and kept it hidden from his^-saww eyes, just as a person who hates a thing hates to look at it or to hear about it.

 وَ لَقَدْ كَانَ فِي رَسُولِ اللَّهِ ص مَا يَدُلُّكُ عَلَى مَسَاوِئِ الدُّنْيَا وَ عُيُوبِهَا إِذْ جَاعَ فِيهَا مَعَ خَاصَّتِهِ‏ وَ زُوِيَتْ عَنْهُ‏ زَخَارِفُهَا مَعَ عَظِيمِ زُلْفَتِهِ‏

Certainly, there was in Rasool-Allah^-saww all that would apprise you of the evils of this world and its defects, namely that he^-saww remained hungry along with his^-saww special companions, and despite his^-saww tremendous station and nearness (to Allah^-azwj), the allurements of the world remained remote from him^-saww.

فَلْيَنْظُرْ نَاظِرٌ بِعَقْلِهِ أَكْرَمَ‏ اللَّهُ مُحَمَّداً بِذَلِكَ أَمْ أَهَانَهُ فَإِنْ قَالَ أَهَانَهُ فَقَدْ كَذَبَ وَ اللَّهِ الْعَظِيمِ بِالْإِفْكِ الْعَظِيمِ وَ إِنْ قَالَ أَكْرَمَهُ فَلْيَعْلَمْ أَنَّ اللَّهَ قَدْ أَهَانَ غَيْرَهُ حَيْثُ بَسَطَ الدُّنْيَا لَهُ وَ زَوَاهَا عَنْ أَقْرَبِ النَّاسِ مِنْهُ

Let a beholder look with his whether Allah^-azwj Honoured Muhammad^-saww as a result of this or disgraced him^-saww. If he says that Allah^-azwj Disgraced him^-saww, he certainly lies and perpetrates a great untruth. If he says Allah^-azwj honoured him^-saww, he should know that Allah^‑azwj Dishonoured the others when He^-azwj Extended the (benefits of the) world for him^‑saww but Held them away from him^-saww who was the nearest to Him^-azwj of all people.

فَتَأَسَّى مُتَأَسٍّ بِنَبِيِّهِ وَ اقْتَصَّ أَثَرَهُ وَ وَلَجَ مَوْلِجَهُ وَ إِلَّا فَلَا يَأْمَنِ الْهَلَكَةَ فَإِنَّ اللَّهَ جَعَلَ مُحَمَّداً ص عَلَماً لِلسَّاعَةِ وَ مُبَشِّراً بِالْجَنَّةِ وَ مُنْذِراً بِالْعُقُوبَةِ

Therefore, one should follow His^-azwj Prophet^-saww, tread in his^-saww footsteps and enter through his^-saww entrance. Otherwise, he will not be safe from ruin. Certainly, Allah^-azwj made Muhammad^-saww a sign for the Day of Qiyamah, a conveyor of tidings for Paradise and a warner of His^-azwj Retribution.

خَرَجَ مِنَ الدُّنْيَا خَمِيصاً وَ وَرَدَ الْآخِرَةَ سَلِيماً لَمْ يَضَعْ حَجَراً عَلَى حَجَرٍ حَتَّى مَضَى لِسَبِيلِهِ وَ أَجَابَ دَاعِيَ رَبِّهِ فَمَا أَعْظَمَ مِنَّةَ اللَّهِ عِنْدَنَا حِينَ أَنْعَمَ عَلَيْنَا بِهِ سَلَفاً نَتَّبِعُهُ وَ قَائِداً نَطَأُ عَقِبَهُ‏

He^-saww exited from the world hungry and arrived in the Hereafter safely. He^-saww did not place a stone upon a stone (to build a house) until he^-saww went on his^-saww way, and he^-saww answered the caller of his^-saww Lord^-azwj. How mighty is the Conferment of Allah^-azwj with us whereby He^-azwj has Favoured with it upon us. He^-saww is an ancestor we should follow and a guide we should tread in his^-saww heels.

وَ اللَّهِ لَقَدْ رَقَّعْتُ مِدْرَعَتِي‏ هَذِهِ حَتَّى اسْتَحْيَيْتُ مِنْ رَاقِعِهَا وَ لَقَدْ قَالَ لِي قَائِلٌ أَ لَا تَنْبِذُهَا عَنْكَ فَقُلْتُ [اعْزُبْ‏] اغْرُبْ عَنِّي‏ فَعِنْدَ الصَّبَاحِ يَحْمَدُ الْقَوْمُ السُّرَى‏

‘By Allah^-azwj! I^-asws have patched this shirt of mine to the extent that I^-asws am now embarrassed from patching it (anymore), and a speaker had said to me^-asws, ‘Will you not throw it away from you^-asws?’ I^-asws said: ‘Get away from me^-asws! It is during the morning that the people tend to praise the darkness of the night’.[6]

161 و من خطبة له ع في صفة النبي و أهل بيته و أتباع دينه، و فيها يعظ بالتقوى‏

Sermon 161 – And from a sermon of his^-asws in describing the Prophet^-saww and People^-asws of his^-saww Household and following his^-saww religion, and in it he^‑asws preached the people

الرسول و أهله و أتباع دينه‏

The Rasool^-saww, and his^-saww family^-asws, and following his^-saww religion

ابْتَعَثَهُ بِالنُّورِ الْمُضِي‏ءِ وَ الْبُرْهَانِ الْجَلِيِّ وَ الْمِنْهَاجِ الْبَادِي‏ وَ الْكِتَابِ الْهَادِي أُسْرَتُهُ خَيْرُ أُسْرَةٍ وَ شَجَرَتُهُ خَيْرُ شَجَرَةٍ أَغْصَانُهَا مُعْتَدِلَةٌ وَ ثِمَارُهَا مُتَهَدِّلَةٌ مَوْلِدُهُ بِمَكَّةَ وَ هِجْرَتُهُ بِطَيْبَةَ عَلَا بِهَا ذِكْرُهُ وَ امْتَدَّ مِنْهَا صَوْتُهُ

‘He^-azwj Sent him^-saww with the illuminating Noor, and the flashing proofs, and the manifest program and the Guiding Book. His^-azwj family was the best of the families, and his^-saww lineage was the best of the lineages, its branches being even and its fruits being ripe. His^-saww birth was at Makkah and his^-saww emigration was at Tayba (Medina). His^-saww mentioned was raised by it and his^-saww voice was extended by it.

أَرْسَلَهُ بِحُجَّةٍ كَافِيَةٍ وَ مَوْعِظَةٍ شَافِيَةٍ وَ دَعْوَةٍ مُتَلَافِيَةٍ أَظْهَرَ بِهِ الشَّرَائِعَ الْمَجْهُولَةَ وَ قَمَعَ بِهِ الْبِدَعَ الْمَدْخُولَةَ وَ بَيَّنَ بِهِ الْأَحْكَامَ الْمَفْصُولَةَ

He^-azwj Sent him^-saww with sufficient proofs, and healing preaching, and effective calling manifesting the neglected Laws, and eradicated the heresies which had permeated (the societies) and explained the meritorious rulings by it.

 فَ مَنْ يَبْتَغِ غَيْرَ الْإِسْلامِ دِيناً تَتَحَقَّقْ شِقْوَتُهُ وَ تَنْفَصِمْ عُرْوَتُهُ وَ تَعْظُمْ كَبْوَتُهُ‏ وَ يَكُنْ مَآبُهُ‏ إِلَى الْحُزْنِ الطَّوِيلِ وَ الْعَذَابِ الْوَبِيلِ

And the one who seeks other than Islam as a Religion, [3:85] – he would be deserving of its misery, and his handle will crack, and his fall would be mighty, and his return would be to lengthy grief, and the disastrous Punishment.

وَ أَتَوَكَّلُ عَلَى اللَّهِ تَوَكُّلَ الْإِنَابَةِ إِلَيْهِ وَ أَسْتَرْشِدُهُ السَّبِيلَ الْمُؤَدِّيَةَ إِلَى جَنَّتِهِ الْقَاصِدَةَ إِلَى مَحَلِّ رَغْبَتِهِ‏

And I^-asws rely upon Allah^-azwj, reliance of the referring to Him^-azwj, and I^-asws seek His^-azwj Guidance for the way leading to His^-azwj Paradise, the aiming to the place of His^-azwj Desire’.

النصح بالتقوى‏

The advice with the piety

أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ وَ طَاعَتِهِ فَإِنَّهَا النَّجَاةُ غَداً وَ الْمَنْجَاةُ أَبَداً رَهَّبَ فَأَبْلَغَ وَ رَغَّبَ فَأَسْبَغَ‏ وَ وَصَفَ لَكُمُ الدُّنْيَا وَ انْقِطَاعَهَا وَ زَوَالَهَا وَ انْتِقَالَهَا

‘I^-asws advise you, (O) servants of Allah^-azwj, with fearing Allah^-azwj and obeying Him^-azwj, for it is the salvation tomorrow, and the saviour forever. He^-azwj frightened, so He^-azwj was Extensive, and He^-azwj Made desirous, so He^-azwj was Comprehensive, and He^-azwj Described to you the world, and it’s termination, and it’s decline, and it’s transfer.

فَأَعْرِضُوا عَمَّا يُعْجِبُكُمْ فِيهَا لِقِلَّةِ مَا يَصْحَبُكُمْ مِنْهَا أَقْرَبُ دَارٍ مِنْ سَخَطِ اللَّهِ وَ أَبْعَدُهَا مِنْ رِضْوَانِ اللَّهِ-

Therefore, turn away from what fascinates you in it due to the scarcity of what will be accompanying you from it. It is the closest house from the Dissatisfaction of Allah^-azwj and its remotest from the Pleasure of Allah^-azwj.

فَغُضُّوا عَنْكُمْ عِبَادَ اللَّهِ غُمُومَهَا وَ أَشْغَالَهَا لِمَا قَدْ أَيْقَنْتُمْ بِهِ مِنْ فِرَاقِهَا وَ تَصَرُّفِ حَالاتِهَا فَاحْذَرُوهَا حَذَرَ الشَّفِيقِ النَّاصِحِ‏ وَ الْمُجِدِّ الْكَادِحِ‏

So, close your eyes, (O) servants of Allah^-azwj from its worries and its pre-occupations due to what you are certain with of its separation, and the changing of its situations. Be cautious of it, carefulness of the sincere fearful one, and the struggling toiler.

وَ اعْتَبِرُوا بِمَا قَدْ رَأَيْتُمْ مِنْ مَصَارِعِ الْقُرُونِ قَبْلَكُمْ قَدْ تَزَايَلَتْ أَوْصَالُهُمْ‏ وَ زَالَتْ أَبْصَارُهُمْ وَ أَسْمَاعُهُمْ وَ ذَهَبَ شَرَفُهُمْ وَ عِزُّهُمْ وَ انْقَطَعَ سُرُورُهُمْ وَ نَعِيمُهُمْ

And take lessons with what you are seeing from the deaths of the generations before you all. Their joints have defragmented, and their sights and their hearing have declines, and their nobilities and their honour are gone, and their happiness and their bounties have been cut off.

فَبُدِّلُوا بِقُرْبِ‏ الْأَوْلَادِ فَقْدَهَا وَ بِصُحْبَةِ الْأَزْوَاجِ مُفَارَقَتَهَا لَا يَتَفَاخَرُونَ وَ لَا يَتَنَاسَلُونَ وَ لَا يَتَزَاوَرُونَ وَ لَا يَتَحَاوَرُونَ‏

Their nearness with the children has been replaced by their loss, and the accompaniment of the spouses by their separation. They are neither priding over each other, nor asking, nor visiting, nor talking to each other.

فَاحْذَرُوا عِبَادَ اللَّهِ حَذَرَ الْغَالِبِ لِنَفْسِهِ الْمَانِعِ لِشَهْوَتِهِ النَّاظِرِ بِعَقْلِهِ فَإِنَّ الْأَمْرَ وَاضِحٌ وَ الْعَلَمَ قَائِمٌ وَ الطَّرِيقَ جَدَدٌ وَ السَّبِيلَ قَصْدٌ

Therefore, be cautioned, (O) servants of Allah^-azwj, the cautiousness of the one prevailing over himself, the preventer of his lustful desires, the one considering with his intellect, for the matter is clear, and the knowledge is standing, and the road it even, and the way is straight’.[7]

Sermon 162 – And from a speech of his^-asws to one of his^-asws companions

162 و من كلام له ع لبعض أصحابه و قد سأله: كيف دفعكم قومكم عن هذا المقام و أنتم أحق به

And he had asked him^-asws, ‘How come your^-asws people pushed you^-asws away from this position (caliphate) and you^-asws are more rightful with it?’

فقال: يَا أَخَا بَنِي أَسَدٍ إِنَّكَ لَقَلِقُ الْوَضِينِ‏ تُرْسِلُ‏ فِي غَيْر سَدَدٍ وَ لَكَ بَعْدُ ذِمَامَةُ الصِّهْرِ وَ حَقُّ الْمَسْأَلَةِ وَ قَدِ اسْتَعْلَمْتَ فَاعْلَمْ

He^-asws said: ‘O brother of the clan of Asad! Your girth is loose, and you have fastened it the wrong way, and for you is the responsibility of in-law kinship and the right of asking, and you have sought to know, so know.

أَمَّا الِاسْتِبْدَادُ عَلَيْنَا بِهَذَا الْمَقَامِ وَ نَحْنُ الْأَعْلَوْنَ نَسَباً وَ الْأَشَدُّونَ بِالرَّسُولِ ص نَوْطاً فَإِنَّهَا كَانَتْ أَثَرَةً شَحَّتْ عَلَيْهَا نُفُوسُ قَوْمٍ وَ سَخَتْ عَنْهَا نُفُوسُ آخَرِينَ وَ الْحَكَمُ اللَّهُ وَ الْمَعْوَدُ إِلَيْهِ يَوْمُ الْقِيَامَةِ [الْقِيَامَةُ]

وَ دَعْ عَنْكَ نَهْباً صِيحَ‏ فِي حَجَرَاتِهِ‏

وَ لَكِنْ حَدِيثاً مَا حَدِيثُ الرَّوَاحِلِ‏

As for the tyranny upon us for this position, and although we are the higher in lineage, and stronger in relationship to the Rasool^-saww, it was misappropriation by the greed of the souls of a group, and anger of other souls about it, and the Judge is Allah^-azwj, and the appointment is up to Him^-azwj on the Day of Qiyamah. And leave the hue and cry regarding its devastation but narrate what transpired with the riding camels.

وَ هَلُمَ‏ الْخَطْبَ‏ فِي ابْنِ أَبِي سُفْيَانَ فَلَقَدْ أَضْحَكَنِي الدَّهْرُ بَعْدَ إِبْكَائِهِ وَ لَا غَرْوَ وَ اللَّهِ فَيَا لَهُ خَطْباً يَسْتَفْرِغُ الْعَجَبَ وَ يُكْثِرُ الْأَوَدَ حَاوَلَ الْقَوْمُ إِطْفَاءَ نُورِ اللَّهِ مِنْ مِصْبَاحِهِ وَ سَدَّ فَوَّارِهِ‏ مِنْ يَنْبُوعِهِ وَ جَدَحُوا بَيْنِي وَ بَيْنَهُمْ شِرْباً وَبِيئاً

Come and consider regarding the son of Abu Sufyan, for the times have made me^-asws laugh after making me^-asws cry, and there is no wonder. By Allah^-azwj! So, how much is the error surpassing the wonderment, and the people have frequented trying to extinguish the Noor of Allah^-azwj from its lamp and blocking the fountain from its source and have polluted the clean drink between me^-asws and them.

فَإِنْ تَرْتَفِعْ عَنَّا وَ عَنْهُمْ مِحَنُ الْبَلْوَى أَحْمِلْهُمْ مِنَ الْحَقِّ عَلَى مَحْضِهِ‏ وَ إِنْ تَكُنِ الْأُخْرَى- فَلا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَراتٍ إِنَّ اللَّهَ عَلِيمٌ بِما يَصْنَعُونَ‏

So, if the afflictions of the Trial were to be raised from us and them, I^-asws would carry them upon the pure truth, and if the other happens, therefore your soul should not go to regret upon them. Surely, Allah is a Knower of what they are doing [35:8]’.[8]

163 و من خطبة له ع‏

Sermon 163 – And from a sermon of his^-asws

الخالق جل و علا

The Creator, Majestic and Exalted

الْحَمْدُ لِلَّهِ خَالِقِ الْعِبَادِ وَ سَاطِحِ الْمِهَادِ وَ مُسِيلِ الْوِهَادِ وَ مُخْصِبِ النِّجَادِ لَيْسَ لِأَوَّلِيَّتِهِ ابْتِدَاءٌ وَ لَا لِأَزَلِيَّتِهِ انْقِضَاءٌ هُوَ الْأَوَّلُ وَ لَمْ يَزَلْ وَ الْبَاقِي بِلَا أَجَلٍ

‘The Praise is for Allah^-azwj, Creator of the servants, and Spreader of the (earth as a) cradle, and the Flower of the streams, and the Grower of the vegetation. There is no beginning for His^-azwj firstness, nor a termination for His^-azwj eternality. He^-azwj is the First, not ceasing, and the Remaining without a (finite) term.

خَرَّتْ لَهُ الْجِبَاهُ وَ وَحَّدَتْهُ الشِّفَاهُ حَدَّ الْأَشْيَاءَ عِنْدَ خَلْقِهِ لَهَا إِبَانَةً لَهُ‏ مِنْ شَبَهِهَا لَا تُقَدِّرُهُ الْأَوْهَامُ بِالْحُدُودِ وَ الْحَرَكَاتِ وَ لَا بِالْجَوَارِحِ وَ الْأَدَوَاتِ

The foreheads fall down to Him^-azwj, and the lips profess His^-azwj Oneness. The things are limited at His^-azwj creation of these, distancing to Him^-azwj from resembling these. Neither can the imaginations measure Him^-azwj with the limitations and the movement, nor with the limbs and the instruments. 

لَا يُقَالُ لَهُ مَتَى وَ لَا يُضْرَبُ لَهُ أَمَدٌ بِحَتَّى الظَّاهِرُ لَا يُقَالُ مِمَّ وَ الْبَاطِنُ لَا يُقَالُ فِيمَ لَا شَبَحٌ فَيُتَقَصَّى وَ لَا مَحْجُوبٌ فَيُحْوَى لَمْ يَقْرُبْ مِنَ الْأَشْيَاءِ بِالْتِصَاقٍ وَ لَمْ يَبْعُدْ عَنْهَا بِافْتِرَاقٍ

It cannot be said for Him^-azwj, ‘when’, nor can a term be struck for Him^-azwj by ‘until’. The Apparent, it cannot be said, ‘from what’, and the Hidden, it cannot be said, ‘in what’. He^-azwj has no body so it would expire, nor is He^-azwj veiled so He^-azwj would be enclosed. He^-azwj is not near from the things with the attachment and is not remote from these with the detachment.

وَ لَا يَخْفَى عَلَيْهِ مِنْ عِبَادِهِ شُخُوصُ لَحْظَةٍ وَ لَا كُرُورُ لَفْظَةٍ وَ لَا ازْدِلَافُ رَبْوَةٍ وَ لَا انْبِسَاطُ خُطْوَةٍ فِي لَيْلٍ دَاجٍ‏ وَ لَا غَسَقٍ‏ سَاجٍ‏ يَتَفَيَّأُ عَلَيْهِ الْقَمَرُ الْمُنِيرُ وَ تَعْقُبُهُ الشَّمْسُ ذَاتُ النُّورِ فِي الْأُفُولِ وَ الْكُرُورِ وَ [تَقْلِيبِ‏] تَقَلُّبِ الْأَزْمِنَةِ وَ الدُّهُورِ مِنْ إِقْبَالِ لَيْلٍ مُقْبِلٍ وَ إِدْبَارِ نَهَارٍ مُدْبِرٍ

It is not hidden upon Him^-azwj the gazes of the servants, nor repetitions of the words, nor glimpses of the highlands, nor the treading of the footsteps in the darkness of a night, nor depth of gloom, and radiant moon shines upon it, and the followed by the sun with light in the rising and the setting, and the turning of the eras and the epochs, from the approach of an approaching night and the turning back of a day turning away.

قَبْلَ كُلِّ غَايَةٍ وَ مُدَّةِ وَ كُلِّ إِحْصَاءٍ وَ عِدَّةٍ تَعَالَى عَمَّا يَنْحَلُهُ‏ الْمُحَدِّدُونَ مِنْ صِفَاتِ الْأَقْدَارِ وَ نِهَايَاتِ الْأَقْطَارِ وَ تَأَثُّلِ‏ الْمَسَاكِنِ وَ تَمَكُّنِ الْأَمَاكِنِ فَالْحَدُّ لِخَلْقِهِ مَضْرُوبٌ وَ إِلَى غَيْرِهِ مَنْسُوبٌ‏

He^-azwj is before every peak and term, and every counting and numbering. Exalted is He^-azwj from what the limiters attributing to Him^-azwj from the descriptions of the abilities, and endpoints of the horizons, and habitation of the dwelling, and the placing of the places, for the limitation is struck for His^-azwj creatures and is linked to someone else.

ابتداع المخلوقين‏

The beginning of creation

لَمْ يَخْلُقِ الْأَشْيَاءَ مِنْ أُصُولٍ أَزَلِيَّةٍ وَ لَا مِنْ أَوَائِلَ أَبَدِيَّةٍ بَلْ خَلَقَ مَا خَلَقَ فَأَقَامَ حَدَّهُ‏ وَ صَوَّرَ فَأَحْسَنَ صُورَتَهُ لَيْسَ لِشَيْ‏ءٍ مِنْهُ امْتِنَاعٌ وَ لَا لَهُ بِطَاعَةِ شَيْ‏ءٍ انْتِفَاعٌ عِلْمُهُ بِالْأَمْوَاتِ الْمَاضِينَ كَعِلْمِهِ بِالْأَحْيَاءِ الْبَاقِينَ وَ عِلْمُهُ بِمَا فِي السَّمَاوَاتِ الْعُلَى كَعِلْمِهِ بِمَا فِي الْأَرَضِينَ السُّفْلَى‏

He^-azwj did not Create the things from the origins of eternity, nor from the firstness of beginnings, but He^-azwj Created what He^-azwj Created and Established its limits, and Imaged what He^-azwj Imaged, and was excellent in His^-azwj Imaging. There isn’t any prevention for anything from it, nor is there any benefit for Him^-azwj with its obedience. His^-azwj Knowledge with the dead ones of the past is like His^-azwj Knowledge with the living ones remaining, and His^-azwj Knowledge with what is in the skies is like His^-azwj Knowledge with what is in the lower firmaments’.

منها- أَيُّهَا الْمَخْلُوقُ السَّوِيُ‏ وَ الْمُنْشَأُ الْمَرْعِيُ‏ فِي ظُلُمَاتِ الْأَرْحَامِ وَ مُضَاعَفَاتِ الْأَسْتَارِ. بُدِئْتَ‏ مِنْ سُلالَةٍ مِنْ طِينٍ‏ وَ وُضِعْتَ‏ فِي قَرارٍ مَكِينٍ‏ إِلى‏ قَدَرٍ مَعْلُومٍ‏ وَ أَجَلٍ مَقْسُومٍ تَمُورُ فِي بَطْنِ أُمِّكَ جَنِيناً لَا تُحِيرُ دُعَاءً وَ لَا تَسْمَعُ نِدَاءً

From it – ‘O you complete creature having been taken care in the growth in the multiple darkness(es) of the wombs, and multiple curtains! You were Created from an extract of clay [23:12] and placed in a secure place [77:21] Up to a known determination [77:22], and a sanctioned term. You were moving in the belly of your mother as foetus, neither responding to a call nor hearing a voice.

ثُمَّ أُخْرِجْتَ مِنْ مَقَرِّكَ إِلَى دَارٍ لَمْ تَشْهَدْهَا وَ لَمْ تَعْرِفْ سُبُلَ مَنَافِعِهَا فَمَنْ هَدَاكَ لِاجْتِرَارِ الْغِذَاءِ مِنْ ثَدْيِ أُمِّكَ وَ عَرَّفَكَ عِنْدَ الْحَاجَةِ مَوَاضِعَ طَلَبِكَ وَ إِرَادَتِكَ

Then you were brought out from your settling place to a house you had not witnessed and did not know the ways of its benefits. Who guided you to ruminate from the breast of your mother and introduced you to the places of your requirements during the need, and Made you aware?

هَيْهَاتَ إِنَّ مَنْ يَعْجِزُ عَنْ صِفَاتِ ذِي الْهَيْئَةِ وَ الْأَدَوَاتِ فَهُوَ عَنْ صِفَاتِ خَالِقِهِ أَعْجَزُ وَ مِنْ تَنَاوُلِهِ بِحُدُودِ الْمَخْلُوقِينَ أَبْعَدُ

Far be it! The one who is unable from the attributes of the ones with a body and limbs, so he would be more unable from the attributes of his Creator, and remote from grasping Him^-azwj by the limitation of the created beings!’[9]

164 و من كلام له ع

Sermon 164 – And from a speech of his^-asws

لما اجتمع الناس إليه و شكوا ما نقموه على عثمان و سألوه مخاطبته لهم و استعتابه لهم فدخل عليه

When the people gathered to him^-asws and complained of what grudges they had against Usman, and they asked him^-asws to address him for them and admonish him for them. He^-asws entered to see him.

فقال‏ إِنَّ النَّاسَ وَرَائِي وَ قَدِ اسْتَسْفَرُونِي‏ بَيْنَكَ وَ بَيْنَهُمْ وَ وَ اللَّهِ مَا أَدْرِي مَا أَقُولُ لَكَ مَا أَعْرِفُ شَيْئاً تَجْهَلُهُ وَ لَا أَدُلُّكَ عَلَى أَمْرٍ لَا تَعْرِفُهُ إِنَّكَ لَتَعْلَمُ مَا نَعْلَمُ

He^-asws said: ‘The people are behind me, and they have made me^-asws an ambassador between you and them, and by Allah^-azwj, I^-asws do not know what I^-asws should be saying to you. I^-asws do not know of anything you are ignorant of, nor can I^-asws point upon any matter you do not know. You know what we know.

مَا سَبَقْنَاكَ إِلَى شَيْ‏ءٍ فَنُخْبِرَكَ عَنْهُ وَ لَا خَلَوْنَا بِشَيْ‏ءٍ فَنُبَلِّغَكَهُ وَ قَدْ رَأَيْتَ كَمَا رَأَيْنَا وَ سَمِعْتَ كَمَا سَمِعْنَا وَ صَحِبْتَ رَسُولَ اللَّهِ ص كَمَا صَحِبْنَا

We have not preceded you to anything, so we would be informed of it, not are you empty of anything so we would be delivering it to you. And you have seen just as what we saw, and heard just as what we had heard, and you had accompanied Rasool-Allah^-saww just as we had accompanied.

وَ مَا ابْنُ أَبِي قُحَافَةَ وَ لَا ابْنُ الْخَطَّابِ بِأَوْلَى بِعَمَلِ [الْخَيْرِ] الْحَقِّ مِنْكَ وَ أَنْتَ أَقْرَبُ إِلَى أَبِي رَسُولِ اللَّهِ ص وَشِيجَةَ رَحِمٍ مِنْهُمَا وَ قَدْ نِلْتَ مِنْ صِهْرِهِ مَا لَمْ يَنَالا

And neither was Abu Qohafa (Abu Bakr) nor Ibn Al-Khattab (Umar) foremost with acting by the truth than you are, and you are closer to Rasool-Allah^-saww in connection than both of them, and you have attained from being his^-saww son in law what they both had not attained.

فَاللَّهَ اللَّهَ فِي نَفْسِكَ فَإِنَّكَ وَ اللَّهِ مَا تُبَصَّرُ مِنْ عَمًى وَ لَا تُعَلَّمُ مِنْ جَهْلٍ وَ إِنَّ الطُّرُقَ لَوَاضِحَةٌ وَ إِنَّ أَعْلَامَ الدِّينِ لَقَائِمَةٌ فَاعْلَمْ أَنَّ أَفْضَلَ عِبَادِ اللَّهِ عِنْدَ اللَّهِ إِمَامٌ عَادِلٌ‏ هُدِيَ وَ هَدَى فَأَقَامَ سُنَّةً مَعْلُومَةً وَ أَمَاتَ بِدْعَةً مَجْهُولَةً وَ إِنَّ السُّنَنَ لَنَيِّرَةٌ لَهَا أَعْلَامٌ وَ إِنَّ الْبِدَعَ لَظَاهِرَةٌ لَهَا أَعْلَامٌ

So, Allah^-azwj, Allah^-azwj regarding yourself, for you, by Allah^-azwj cannot see out of blindness, nor do you learn out of ignorance, and the road is clear, and the markings of the Religion have been established. Know that the most superior servant of Allah^-azwj in the Presence of Allah^‑azwj is a just Imam^-asws, guided and guiding, so he^-asws establishes the known Sunnahs and kills off the unknown innovations, and that the Sunnah has radiant markings for it, and the innovation, the markings are apparent for it.

وَ إِنَّ شَرَّ النَّاسِ عِنْدَ اللَّهِ إِمَامٌ جَائِرٌ ضَلَّ وَ ضُلَّ بِهِ فَأَمَاتَ سُنَّةً مَأْخُوذَةً وَ أَحْيَا بِدْعَةً مَتْرُوكَةً وَ إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ يُؤْتَى يَوْمَ الْقِيَامَةِ بِالْإِمَامِ الْجَائِرِ وَ لَيْسَ مَعَهُ نَصِيرٌ وَ لَا عَاذِرٌ فَيُلْقَى فِي نَارِ جَهَنَّمَ فَيَدُورُ فِيهَا كَمَا تَدُورُ الرَّحَى ثُمَّ يَرْتَبِطُ فِي قَعْرِهَا-

And the evilest of the people in the Presence of Allah^-azwj is a tyrannical imam (leader), straying one, and straying others with him. He kills off the taken Sunnahs and revives the neglected innovations; and I^-asws have herd Rasool-Allah^-saww saying: ‘They will come with the tyrannical leader on the Day of Qiyamah and there wouldn’t be any helper for him nor any excuses, and he would be thrown into Hell and he would circle in it just as the mill turns around, then he would end up to its bottom.

وَ إِنِّي أَنْشُدُكَ اللَّهَ [أَنْ‏] أَلَّا تَكُونَ إِمَامَ هَذِهِ الْأُمَّةِ الْمَقْتُولَ فَإِنَّهُ كَانَ يُقَالُ يُقْتَلُ فِي هَذِهِ الْأُمَّةِ إِمَامٌ يَفْتَحُ عَلَيْهَا الْقَتْلَ وَ الْقِتَالَ إِلَى يَوْمِ الْقِيَامَةِ وَ يَلْبِسُ أُمُورَهَا عَلَيْهَا وَ يَبُثُّ الْفِتَنَ فِيهَا فَلَا يُبْصِرُونَ الْحَقَّ مِنَ الْبَاطِلِ يَمُوجُونَ فِيهَا مَوْجاً وَ يَمْرُجُونَ فِيهَا مَرْجاً فَلَا تَكُونَنَّ لِمَرْوَانَ سَيِّقَةً يَسُوقُكَ حَيْثُ شَاءَ بَعْدَ جَلَالِ السِّنِّ وَ تَقَضِّي الْعُمُرِ

And I adjure you with Allah^-azwj from becoming the killed leader of this community, for it will happen, it would be said, ‘A leader of this community has been killed, the killing and the fighting has been opened upon it up to the Day of Qiyamah’, and their affairs would get confusing upon them, and Fitna would be resurrected in it. They will not be (able to) see the truth from the falsehood, wavering in it in waves, and get shaken in it with a shaking. Do not become ushered, driven by Marwan wherever he so desires after the majestic Sunnah and expiring the life’.

فَقَالَ لَهُ عُثْمَانُ رَضِيَ اللَّهُ عَنْهُ كَلِّمِ النَّاسَ فِي أَنْ يُؤَجِّلُونِي حَتَّى أَخْرُجَ إِلَيْهِمْ مِنْ مَظَالِمِهِمْ

Usman said to him^-asws, ‘Speak to the people to respite me until I bring out their grievances to them redressed’.

فَقَالَ ع مَا كَانَ بِالْمَدِينَةِ فَلَا أَجَلَ فِيهِ وَ مَا غَابَ فَأَجَلُهُ وُصُولُ أَمْرِكَ إِلَيْهِ‏

Ali^-asws said: ‘Whatever has happened at Al-Medina, so no, there is no respiting in it, and whatever is hidden (other areas), so its term is the arrival of your orders to it’.[10]

165 و من خطبة له ع يذكر فيها عجيب خلقة الطاوس‏

Sermon 165 – And from a sermon of his^-asws mentioning in it the wondrous creation of the peacock

خلقة الطيور

The creation of birds

ابْتَدَعَهُمْ خَلْقاً عَجِيباً مِنْ حَيَوَانٍ وَ مَوَاتٍ وَ سَاكِنٍ وَ ذِي حَرَكَاتٍ‏ وَ أَقَامَ مِنْ شَوَاهِدِ الْبَيِّنَاتِ عَلَى لَطِيفِ صَنْعَتِهِ وَ عَظِيمِ قُدْرَتِهِ مَا انْقَادَتْ لَهُ الْعُقُولُ مُعْتَرِفَةً بِهِ وَ مَسَلِّمَةً لَهُ وَ نَعَقَتْ‏ فِي أَسْمَاعِنَا دَلَائِلُهُ عَلَى وَحْدَانِيَّتِهِ

‘Their beginning is a wondrous creation, from the living beings, and the lifeless, and the stationary, and the ones with movement. He^-saww has Established from the witnessed things such proofs upon the subtleties of His^-azwj Making and His^-azwj Magnificent Power, the intellects bend to Him^-azwj acknowledging with it, and submit to Him^-azwj, and His^-azwj evidence(s) upon His^-azwj Oneness, reverberate in our ears.

وَ مَا ذَرَأَ مِنْ مُخْتَلِفِ صُوَرِ الْأَطْيَارِ الَّتِي أَسْكَنَهَا أَخَادِيدَ الْأَرْضِ وَ خُرُوقَ فِجَاجِهَا وَ رَوَاسِيَ أَعْلَامِهَا مِنْ ذَاتِ أَجْنِحَةٍ مُخْتَلِفَةٍ وَ هَيْئَاتٍ مُتَبَايِنَةٍ مُصَرَّفَةٍ فِي زِمَامِ التَّسْخِيرِ وَ مُرَفْرِفَةٍ بِأَجْنِحَتِهَا فِي مَخَارِقِ الْجَوِّ الْمُنْفَسِحِ وَ الْفَضَاءِ الْمُنْفَرِجِ

And what He^-azwj has Scattered from the different images of birds which He^-azwj has Settled them in the furrows of the earth and perforations of its openness, and peaks of its poles (mountains), from the ones with different wings, and different appearances, dissimilar, subjugated in the reins of harness, and flapping with their wings in the breaches of the open atmosphere and the open spaces.

كَوَّنَهَا بَعْدَ إِذْ لَمْ تَكُنْ فِي عَجَائِبِ صُوَرٍ ظَاهِرَةٍ وَ رَكَّبَهَا فِي حِقَاقِ‏ مَفَاصِلَ مُحْتَجِبَةٍ وَ مَنَعَ بَعْضَهَا بِعَبَالَةِ خَلْقِهِ أَنْ يَسْمُوَ فِي الْهَوَاءِ خُفُوفاً وَ جَعَلَهُ يَدِفُّ دَفِيفاً وَ نَسَقَهَا عَلَى اخْتِلَافِهَا فِي الْأَصَابِيغِ‏ بِلَطِيفِ قُدْرَتِهِ وَ دَقِيقِ صَنْعَتِهِ

He^-azwj Brought them into being when there did not happen to be any apparent image in the wonders and Composed them jointed bones with flesh; and he^-azwj Prevented some of these with the heaviness of their bodies to fly easily in the air, and Made it to frolic close to the ground, and Arranged them upon their differences in the different ways by the subtleties of His^-azwj Power and intricacies of His^-azwj Making.

فَمِنْهَا مَغْمُوسٌ فِي قَالَبِ‏ لَوْنٍ لَا يَشُوبُهُ غَيْرُ لَوْنِ مَا غُمِسَ فِيهِ وَ مِنْهَا مَغْمُوسٌ فِي لَوْنِ صِبْغٍ قَدْ طُوِّقَ‏ بِخِلَافِ مَا صُبِغَ بِهِ‏

From these is one immersed in the mould of one colour, nor other colour has tainted it what is could have been immersed it, and from these is one immersed in a colour of dyeing of its neck being different to what it has been dyed with.

الطاوس‏

The Peacock

وَ مِنْ أَعْجَبِهَا خَلْقاً الطَّاوُسُ الَّذِي أَقَامَهُ فِي [أَحْسَنِ‏] أَحْكَمِ تَعْدِيلٍ وَ نَضَّدَ أَلْوَانَهُ فِي أَحْسَنِ تَنْضِيدٍ بِجَنَاحٍ أَشْرَجَ قَصَبَهُ‏ وَ ذَنَبٍ أَطَالَ مَسْحَبَهُ إِذَا دَرَجَ‏ إِلَى الْأُنْثَى نَشَرَهُ مِنْ طَيِّهِ وَ سَمَا بِهِ‏ مُطِلًّا عَلَى رَأْسِهِ‏ كَأَنَّهُ قِلْعُ‏ دَارِيٍ‏ عَنَجَهُ نُوتِيُّهُ‏ يَخْتَالُ‏ بِأَلْوَانِهِ وَ يَمِيسُ بِزَيَفَانِهِ‏ يُفْضِي كَإِفْضَاءِ الدِّيَكَةِ وَ يَؤُرُّ بِمَلَاقِحِهِ‏ أَرَّ الْفُحُولِ الْمُغْتَلِمَةِ لِلضِّرَابِ‏

And from its wonders is the creation of the peacock which He^-azwj has Established it in the wisest of the dimension and contradictory of colours in the most beautiful types, with wings as intertwined canes, and a long tail. When it gradually goes to the female, it spreads out its tail and raises it elongating upon its head as if it is a sail of a boat being pulled by the sailor. It feels proud of its colours and swaggers with its movements. It copulates like the rooster, leaping like the energetic stallion at the time of the striking.

أُحِيلُكَ مِنْ ذَلِكَ عَلَى مُعَايَنَةٍ لَا كَمَنْ يُحِيلُ عَلَى ضَعِيفٍ إِسْنَادُهُ وَ لَوْ كَانَ كَزَعْمِ مَنْ يَزْعُمُ أَنَّهُ يُلْقِحُ بِدَمْعَةٍ تَسْفَحُهَا مَدَامِعُهُ‏ فَتَقِفُ فِي ضَفَّتَيْ‏ جُفُونِهِ وَ أَنَّ أُنْثَاهُ تَطْعَمُ‏ ذَلِكَ ثُمَّ تَبِيضُ لَا مِنْ لِقَاحِ‏ فَحْلٍ سِوَى الدَّمْعِ الْمُنْبَجِسِ‏ لَمَا كَانَ ذَلِكَ بِأَعْجَبَ مِنْ مُطَاعَمَةِ الْغُرَابِ‏

I^-asws am telling you from that based upon observation, not like the one who tells based upon the weakness of his chain (of attribution), and if it had been like an allegation of the one who alleges that it impregnates by tears shed by him, so it stands in the banks of his eyelids, and that the female feeds from that (and becomes pregnant), then it lays eggs, not from impregnation of a stallion besides the tears flowing, (even that) would not be more wondrous than the feeding of the crows (during copulation).

تَخَالُ قَصَبَهُ‏ مَدَارِيَ‏ مِنْ فِضَّةٍ وَ مَا أُنْبِتَ عَلَيْهَا مِنْ عَجِيبِ دَارَاتِهِ‏ وَ شُمُوسِهِ خَالِصَ الْعِقْيَانِ‏ وَ فِلَذَ الزَّبَرْجَدِ فَإِنْ شَبَّهْتَهُ بِمَا أَنْبَتَتِ الْأَرْضُ قُلْتَ [جَنِيٌ‏] جَنًى‏ جُنِيَ مِنْ زَهْرَةِ كُلِّ رَبِيعٍ وَ إِنْ ضَاهَيْتَهُ بِالْمَلَابِسِ فَهُوَ كَمَوْشِيِّ الْحُلَلِ‏ أَوْ كَمُونِقِ عَصْبِ الْيَمَنِ‏ وَ إِنْ شَاكَلْتَهُ بِالْحُلِيِّ فَهُوَ كَفُصُوصٍ ذَاتِ أَلْوَانٍ قَدْ نُطِّقَتْ بِاللُّجَيْنِ الْمُكَلَّلِ‏

It can be imagined that its canes are made of silver, and what is growing upon these is from the wondrous circles, and its sun-shaped are pure god and green emeralds. If you were to resemble it with what grows in the earth you would say it is a shield of flowers of every spring; and if you were to compare it with the clothing, it would be like the printed apparel or amazing clothes of Al-Yemen; and if you were to compare it with the ornaments, it would be like colourful gems with studded silver.

يَمْشِي مَشْيَ الْمَرِحِ الْمُخْتَالِ‏ وَ يَتَصَفَّحُ ذَنَبَهُ وَ [جَنَاحَهُ‏] جَنَاحَيْهِ فَيُقَهْقِهُ ضَاحِكاً لِجَمَالِ سِرْبَالِهِ‏ وَ أَصَابِيغِ وِشَاحِهِ‏ فَإِذَا رَمَى بِبَصَرِهِ إِلَى قَوَائِمِهِ زَقَا مُعْوِلًا بِصَوْتٍ يَكَادُ يُبِينُ عَنِ اسْتِغَاثَتِهِ وَ يَشْهَدُ بِصَادِقِ تَوَجُّعِهِ لِأَنَّ قَوَائِمَهُ حُمْشٌ‏ كَقَوَائِمِ الدِّيَكَةِ الْخِلَاسِيَّةِ

It walks the merrily walk, idly, and it opens its tail and its wings and it guffaws laughing for the beauty of its dress and colours of its gems. When it throws a glance at its legs, it cried loudly with a voice indicating almost a cry for help, and displays its true pain, because its legs are things like the legs of the stealthy rooster.

وَ قَدْ نَجَمَتْ‏ مِنْ ظُنْبُوبِ‏ سَاقِهِ صِيصِيَةٌ خَفِيَّةٌ وَ لَهُ فِي مَوْضِعِ الْعُرْفِ قُنْزُعَةٌ خَضْرَاءُ مُوَشَّاةٌ وَ مَخْرَجُ عَنُقِهِ كَالْإِبْرِيقِ وَ مَغْرِزُهَا إِلَى حَيْثُ بَطْنُهُ كَصِبْغِ الْوَسِمَةِ الْيَمَانِيَّةِ أَوْ كَحَرِيرَةٍ مُلْبَسَةٍ مِرْآةً ذَاتَ صِقَالٍ‏ وَ كَأَنَّهُ مُتَلَفِّعٌ بِمِعْجَرٍ أَسْحَمَ‏ إِلَّا أَنَّهُ يُخَيَّلُ لِكَثْرَةِ مَائِهِ وَ شِدَّةِ بَرِيقِهِ أَنَّ الْخُضْرَةَ النَّاضِرَةَ مُمْتَزِجَةٌ بِهِ

At the end of its shin there is a thin thorn and on the crown of its head there is a bunch of green variegated feathers. Its neck begins in the shape of a goblet and its stretch up to its belly is like the hair-dye of Yemen in colour or like silk cloth put on a polished mirror which looks as if it has been covered with a black veil, except that on account of its excessive lustre and extreme brightness it appears that a lush green colour has been mixed with it.

وَ مَعَ فَتْقِ سَمْعِهِ خَطٌّ كَمُسْتَدَقِّ الْقَلَمِ فِي لَوْنِ الْأُقْحُوَانِ‏ أَبْيَضُ يَقَقٌ‏ فَهُوَ بِبَيَاضِهِ فِي سَوَادِ مَا هُنَالِكَ يَأْتَلِقُ‏ وَ قَلَّ صِبْغٌ إِلَّا وَ قَدْ أَخَذَ مِنْهُ بِقِسْطٍ وَ عَلَاهُ‏ بِكَثْرَةِ صِقَالِهِ وَ بَرِيقِهِ وَ بَصِيصِ‏ دِيبَاجِهِ وَ رَوْنَقِهِ‏ فَهُوَ كَالْأَزَاهِيرِ الْمَبْثُوثَةِ لَمْ تُرَبِّهَا أَمْطَارُ رَبِيعٍ وَ لَا شُمُوسُ قَيْظٍ

Along the openings of its ears there is a line of shining bright daisy colour like the thin end of a pen. Whiteness shines on the black background. There is hardly a hue from which it has not taken a bit and improved it further by regular polish, lustre, silken brightness, and brilliance. It is therefore like scattered blossoms which have not been seasoned by the rains of spring or the sun of the summer.

وَ قَدْ يَنْحَسِرُ مِنْ رِيشِهِ وَ يَعْرَى مِنْ لِبَاسِهِ فَيَسْقُطُ تَتْرَى‏ وَ يَنْبُتُ تِبَاعاً فَيَنْحَتُ‏ مِنْ قَصَبِهِ انْحِتَاتَ أَوْرَاقِ الْأَغْصَانِ ثُمَّ يَتَلَاحَقُ نَامِياً حَتَّى يَعُودَ كَهَيْئَتِهِ قَبْلَ سُقُوطِهِ لَا يُخَالِفُ سَالِفَ أَلْوَانِهِ وَ لَا يَقَعُ لَوْنٌ فِي غَيْرِ مَكَانِهِ وَ إِذَا تَصَفَّحْتَ شَعْرَةً مِنْ شَعَرَاتِ قَصَبِهِ أَرَتْكَ حُمْرَةً وَرْدِيَّةً وَ تَارَةً خُضْرَةً زَبَرْجَدِيَّةً وَ أَحْيَاناً صُفْرَةً عَسْجَدِيَّةً

It also sheds its plumage and puts off its dress. They all fall away and grow again. They fall way from the feather stems like the falling of leaves from twigs, and then they begin to join together and grow till they return to the state that existed before their falling away. The new hues do not change from the previous ones, nor does any colour occur in other than its own place. If you carefully look at one hair from the hairs of its feather stems it would look like red rose, then emerald green and then golden yellow.

فَكَيْفَ تَصِلُ إِلَى صِفَةِ هَذَا عَمَائِقُ‏ الْفِطَنِ أَوْ تَبْلُغُهُ قَرَائِحُ الْعُقُولِ أَوْ تَسْتَنْظِمُ وَصْفَهُ أَقْوَالُ الْوَاصِفِينَ وَ أَقَلُّ أَجْزَائِهِ قَدْ أَعْجَزَ الْأَوْهَامَ أَنْ تُدْرِكَهُ وَ الْأَلْسِنَةَ أَنْ تَصِفَهُ

How can sharpness of intellect describe such a creation, or faculty of mind, or the utterances of describers manage to tell of it. Even its smallest parts have made it impossible for the imagination to pick them out or for tongues to describe them.

فَسُبْحَانَ الَّذِي بَهَرَ الْعُقُولَ عَنْ وَصْفِ خَلْقٍ جَلَّاهُ‏ لِلْعُيُونِ فَأَدْرَكَتْهُ مَحْدُوداً مُكَوَّناً وَ مُؤَلَّفاً مُلَوَّناً وَ أَعْجَزَ الْأَلْسُنَ عَنْ تَلْخِيصِ صِفَتِهِ وَ قَعَدَ بِهَا عَنْ تَأْدِيَةِ نَعْتِهِ‏

Glorified is Allah who has disabled intellects from describing the creation which He placed openly before the eyes and which they see bounded, shaped, arranged, and coloured. He also disabled tongues from briefly describing its qualities and also from expanding in its praise.

صغار المخلوقات‏

The small creatures

وَ سُبْحَانَ مَنْ أَدْمَجَ قَوَائِمَ‏ الذَّرَّةِ وَ الْهَمَجَةِ إِلَى مَا فَوْقَهُمَا مِنْ خَلْقِ الْحِيتَانِ وَ الْفِيَلَةِ- وَ وَأَى‏ عَلَى نَفْسِهِ أَلَّا يَضْطَرِبَ شَبَحٌ مِمَّا أَوْلَجَ فِيهِ الرُّوحَ إِلَّا وَ جَعَلَ الْحِمَامَ‏ مَوْعِدَهُ وَ الْفَنَاءَ غَايَتَهُ‏

Glorified is He^-azwj Who has Assigned feet to small ants and gnats and also to those above them, the serpents, and the elephants. He^-azwj has made it obligatory upon Himself^-azwj that no skeleton in which He^-azwj Infuses the spirit would move, but that death is its promised place and destruction its final end’.

منها في صفة الجنة-

From it in describing the Paradise

فَلَوْ رَمَيْتَ بِبَصَرِ قَلْبِكَ نَحْوَ مَا يُوصَفُ لَكَ مِنْهَا لَعَزَفَتْ نَفْسُكَ‏ عَنْ بَدَائِعِ مَا أُخْرِجَ إِلَى الدُّنْيَا مِنْ شَهَوَاتِهَا وَ لَذَّاتِهَا وَ زَخَارِفِ مَنَاظِرِهَا وَ لَذَهِلَتْ بِالْفِكْرِ فِي [اصْطِفَافِ‏] اصْطِفَاقِ أَشْجَارٍ غُيِّبَتْ عُرُوقُهَا فِي كُثْبَانِ‏ الْمِسْكِ عَلَى سَوَاحِلِ أَنْهَارِهَا وَ فِي تَعْلِيقِ كَبَائِسِ اللُّؤْلُؤِ الرَّطْبِ فِي عَسَالِيجِهَا وَ أَفْنَانِهَا وَ طُلُوعِ تِلْكَ الثِّمَارِ مُخْتَلِفَةً فِي غُلُفِ أَكْمَامِهَا

‘If you were to cast the sight of your heart around what is described to you from it, you would it would turn yourself away from the displays of what comes out to the world, from its lustful desires, and its pleasures, and the adornments of its sceneries, and you will be lost with the thinking regarding the rustling of the trees whose roots are hidden in the dunes of musk upon the coasts of its rivers, and in the attraction of the bunches of fresh pearls in the twigs and branches of those trees, and in the appearance of different fruits from under the cover of their leaves.

تُجْنَى‏ مِنْ غَيْرِ تَكَلُّفٍ فَتَأْتِي عَلَى مُنْيَةِ مُجْتَنِيهَا وَ يُطَافُ عَلَى نُزَّالِهَا فِي أَفْنِيَةِ قُصُورِهَا بِالْأَعْسَالِ الْمُصَفَّقَةِ وَ الْخُمُورِ الْمُرَوَّقَةِ قَوْمٌ لَمْ تَزَلِ الْكَرَامَةُ تَتَمَادَى بِهِمْ حَتَّى حَلُّوا دَارَ الْقَرَارِ وَ أَمِنُوا نُقْلَةَ الْأَسْفَارِ

These fruits can be picked without difficulty as they come down at the desire of their pickers. Pure honey and wine will be handed round to those who settle down in the courtyards of its palaces. They are a people whom honour has always followed till they were made to settle in the house of eternal abode, and they obtained rest from the movement of journeying.

فَلَوْ شَغَلْتَ قَلْبَكَ أَيُّهَا الْمُسْتَمِعُ بِالْوُصُولِ إِلَى مَا يَهْجُمُ عَلَيْكَ مِنْ تِلْكَ الْمَنَاظِرِ الْمُونِقَةِ لَزَهِقَتْ نَفْسُكَ شَوْقاً إِلَيْهَا وَ لَتَحَمَّلْتَ مِنْ مَجْلِسِي هَذَا إِلَى مُجَاوَرَةِ أَهْلِ الْقُبُورِ اسْتِعْجَالًا بِهَا جَعَلَنَا اللَّهُ وَ إِيَّاكُمْ مِمَّنْ يَسْعَى بِقَلْبِهِ إِلَى مَنَازِلِ الْأَبْرَارِ بِرَحْمَتِهِ‏

O listener! If you busy yourself in advancing towards these wonderful scenes which will rush towards you, then your heart will certainly die due to eagerness for them, and you will be prepared to seek the company of those in the graves straight away from my audience here and hasten towards them. Allah may, by His mercy, include us and you too among those who strive with their hearts for the abodes of the virtuous by His^-azwj Mercy’.[11]

166 و من خطبة له ع‏

Sermon 166 – And from a sermon of his^-asws

الحث على التآلف‏

The urging upon unity

لِيَتَأَسَ‏ صَغِيرُكُمْ بِكَبِيرِكُمْ وَ لْيَرْأَفْ كَبِيرُكُمْ بِصَغِيرِكُمْ وَ لَا تَكُونُوا كَجُفَاةِ الْجَاهِلِيَّةِ لَا فِي الدِّينِ يَتَفَقَّهُونَ وَ لَا عَنِ اللَّهِ يَعْقِلُونَ كَقَيْضِ‏ بَيْضٍ فِي أَدَاحٍ‏ يَكُونُ كَسْرُهَا وِزْراً وَ يُخْرِجُ حِضَانُهَا شَرّاً

‘Let your young ones be comforted by your elders, and let your elders be kind with the young ones, and do not become like the disloyal ones of the pre-Islamic period. They were neither pondering in their religion nor were they using their intellects about Allah^-azwj, like shells of eggs in a nest, its breaking is a burden, and evil would emerge from their incubation’.

بنو أمية

Clan of Umayya

و منها- افْتَرَقُوا بَعْدَ أُلْفَتِهِمْ وَ تَشَتَّتُوا عَنْ أَصْلِهِمْ فَمِنْهُمْ آخِذٌ بِغُصْنٍ أَيْنَمَا مَالَ مَالَ مَعَهُ عَلَى أَنَّ اللَّهَ تَعَالَى سَيَجْمَعُهُمْ لِشَرِّ يَوْمٍ لِبَنِي أُمَيَّةَ كَمَا تَجْتَمِعُ قَزَعُ الْخَرِيفِ‏

And from it – ‘They (clan of Umayya) would separate after their composure (unity), and they would scatter from their origins. From them would be one holding a branch wherever it may incline, he would incline with it, until Allah^-azwj will be Gathering them for a Day which would be evil for the clan of Umayya, just as the clouds of autumn tend to gather.

يُؤَلِّفُ اللَّهُ بَيْنَهُمْ ثُمَّ يَجْمَعُهُمْ رُكَاماً كَرُكَامِ‏ السَّحَابِ ثُمَّ يَفْتَحُ [اللَّهُ‏] لَهُمْ أَبْوَاباً يَسِيلُونَ مِنْ مُسْتَثَارِهِمْ كَسَيْلِ الْجَنَّتَيْنِ حَيْثُ لَمْ تَسْلَمْ عَلَيْهِ قَارَةٌ وَ لَمْ تَثْبُتْ عَلَيْهِ أَكَمَةٌ وَ لَمْ يَرُدَّ سَنَنَهُ رَصُّ طَوْدٍ وَ لَا حِدَابُ أَرْضٍ

Allah^-azwj would Compose (unite) them, then Make them scattered like the scattering of the clouds. Then Allah^-azwj would Open doors for them, they would flow away from their places like (it was during the) flood of the two gardens (of Irma). Neither will any land mass be safe upon it, nor will a hill be affirmed to it, nor would its sharpness be repelled by the peak of a mountain, nor the highlands.

يُذَعْذِعُهُمُ‏ اللَّهُ فِي بُطُونِ أَوْدِيَتِهِ ثُمَّ يَسْلُكُهُمْ‏ يَنابِيعَ فِي الْأَرْضِ‏ يَأْخُذُ بِهِمْ مِنْ قَوْمٍ حُقُوقَ قَوْمٍ وَ يُمَكِّنُ لِقَوْمٍ فِي دِيَارِ قَوْمٍ وَ ايْمُ اللَّهِ لَيَذُوبَنَّ مَا فِي أَيْدِيهِمْ بَعْدَ الْعُلُوِّ وَ التَّمْكِينِ كَمَا تَذُوبُ الْأَلْيَةُ عَلَى النَّارِ

Allah^-azwj will Scatter then in the bellies of the valleys, then He^-azwj will Flows it as springs in the earth? [39:21]. He^-azwj will Take through them, rights of a people from a people, and Enable for a people to be in the houses of a people. And I^-asws swear by Allah^-azwj! Whatever is in their hands will melt away after the exaltation and the enablement, just as the fat dissolves upon the fire.

الناس آخر الزمان‏

The people at the end of times

أَيُّهَا النَّاسُ لَوْ لَمْ تَتَخَاذَلُوا عَنْ نَصْرِ الْحَقِّ وَ لَمْ تَهِنُوا عَنْ تَوْهِينِ الْبَاطِلِ لَمْ يَطْمَعْ فِيكُمْ مَنْ لَيْسَ مِثْلَكُمْ وَ لَمْ يَقْوَ مَنْ قَوِيَ عَلَيْكُمْ لَكِنَّكُمْ تِهْتُمْ مَتَاهَ بَنِي إِسْرَائِيلَ

O you people! If you had not abandoned from helping the truth, and not have felt weakness from weakling the falsehood, he would not have coveted regarding you, one who isn’t like you, and the one strong upon you would not have been strong. But you roamed the deserts (like) the children of Israel.

وَ لَعَمْرِي لَيُضَعَّفَنَّ لَكُمُ التِّيهُ مِنْ بَعْدِي أَضْعَافاً بِمَا خَلَّفْتُمُ الْحَقَّ وَرَاءَ ظُهُورِكُمْ وَ قَطَعْتُمُ الْأَدْنَى وَ وَصَلْتُمُ الْأَبْعَدَ

And, by my^-asws life! The straying would increase for you all from after me^-asws, manifold, due to your leaving behind the truth behind your backs, and your cut-off from the near one and connecting the remote one.

وَ اعْلَمُوا أَنَّكُمْ إِنِ اتَّبَعْتُمُ الدَّاعِيَ لَكُمْ سَلَكَ بِكُمْ مِنْهَاجَ الرَّسُولِ وَ كُفِيتُمْ مَئُونَةَ الِاعْتِسَافِ وَ نَبَذْتُمُ الثِّقْلَ الْفَادِحَ‏ عَنِ الْأَعْنَاقِ‏

And know that if you were to follow the caller of yours, he^-asws will travel with you upon the manifesto of the Rasool^-saww and would have sufficed you as a support with the overburdens, and you would have discarded the heavy burdens from the necks!’[12]

167 و من خطبة له ع في [أول‏] أوائل خلافته‏

Sermon 167 – And from a sermon of his^-asws during the beginning of his^-asws caliphate

إِنَّ اللَّهَ [تَعَالَى‏] سُبْحَانَهُ أَنْزَلَ كِتَاباً هَادِياً بَيَّنَ فِيهِ الْخَيْرَ وَ الشَّرَّ فَخُذُوا نَهْجَ الْخَيْرِ تَهْتَدُوا وَ اصْدِفُوا عَنْ سَمْتِ الشَّرِّ تَقْصِدُوا الْفَرَائِضَ الْفَرَائِضَ أَدُّوهَا إِلَى اللَّهِ تُؤَدِّكُمْ إِلَى الْجَنَّةِ

Allah^-azwj the Glorious (Exalted) Sent down a Guiding Book Explaining in it the good and the evil. So, take the peak of goodness, you will be guided, and stay away from the road of evil. Aim for the Obligations, the Obligations! Fulfil these to Allah^-azwj, He^-azwj will Fulfil you to the Paradise.

إِنَّ اللَّهَ حَرَّمَ حَرَاماً غَيْرَ مَجْهُولٍ وَ أَحَلَّ حَلَالًا غَيْرَ مَدْخُولٍ‏ وَ فَضَّلَ حُرْمَةَ الْمُسْلِمِ عَلَى الْحُرَمِ كُلِّهَا وَ شَدَّ بِالْإِخْلَاصِ وَ التَّوْحِيدِ حُقُوقَ الْمُسْلِمِينَ فِي مَعَاقِدِهَا فَالْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَ يَدِهِ إِلَّا بِالْحَقِّ

Allah^-azwj the Exalted has Prohibited a prohibition which is not unknown, and a permissible without input, and He^-azwj Merited the sanctity of the Muslim upon the sanctities, all of them, and with the sincerity and the Tawheed, Tightened the rights of the Muslims in its complexities. The Muslim is one from whom the (other) Muslims are safe from his tongue and his hands, except with the truth.

وَ لَا يَحِلُّ أَذَى الْمُسْلِمِ إِلَّا بِمَا يَجِبُ بَادِرُوا أَمْرَ الْعَامَّةِ وَ خَاصَّةَ أَحَدِكُمْ وَ هُوَ الْمَوْتُ‏ فَإِنَّ النَّاسَ أَمَامَكُمْ وَ إِنَّ السَّاعَةَ تَحْدُوكُمْ مِنْ خَلْفِكُمْ تَخَفَّفُوا تَلْحَقُوا فَإِنَّمَا يُنْتَظَرُ بِأَوَّلِكُمْ آخِرُكُمْ

And it is not permissible to hurt the Muslims except with what is Obligatory. Rushing towards the affairs of the general and the special is one of you, and it is the death, for the people are in front of you and the Hour is challenging you from behind you. Lighten (your burdens) to join up, for rather, your first ones are awaiting your last ones.

اتَّقُوا اللَّهَ فِي عِبَادِهِ وَ بِلَادِهِ فَإِنَّكُمْ مَسْئُولُونَ حَتَّى عَنِ الْبِقَاعِ وَ الْبَهَائِمِ- [وَ] أَطِيعُوا اللَّهَ وَ لَا تَعْصُوهُ وَ إِذَا رَأَيْتُمُ الْخَيْرَ فَخُذُوا بِهِ وَ إِذَا رَأَيْتُمُ الشَّرَّ فَأَعْرِضُوا عَنْهُ‏

Fear Allah^-azwj among His^-azwj servants and His^-azwj cities, for you will be questioned, even out the spots of land and the animals. Obey Allah^-azwj and do not disobey Him^-azwj; and whenever you see the good, then take with it, and when you see the evil, so turn away from it’.[13]

168 و من كلام له ع بعد ما بويع له بالخلافة،

Sermon 168 – And from a speech of his-asws after having pledged to him-asws with the caliphate

و قد قال له قوم من الصحابة: لو عاقبت قوما ممن أجلب على عثمان

And a group of people from the companions had said to him^-asws, ‘If you^-asws could punish a people from the ones who had assaulted upon Usman!’

فقال عليه السلام: يَا إِخْوَتَاهْ إِنِّي لَسْتُ أَجْهَلُ مَا تَعْلَمُونَ وَ لَكِنْ كَيْفَ لِي بِقُوَّةٍ وَ الْقَوْمُ الْمُجْلِبُونَ‏ عَلَى حَدِّ شَوْكَتِهِمْ‏ يَمْلِكُونَنَا وَ لَا نَمْلِكُهُمْ وَ هَا هُمْ هَؤُلَاءِ قَدْ ثَارَتْ مَعَهُمْ عِبْدَانُكُمْ وَ الْتَفَّتْ إِلَيْهِمْ أَعْرَابُكُمْ وَ هُمْ خِلَالَكُمْ‏ يَسُومُونَكُمْ‏ مَا شَاءُوا وَ هَلْ تَرَوْنَ مَوْضِعاً لِقُدْرَةٍ عَلَى شَيْ‏ءٍ تُرِيدُونَهُ

He^-asws, may the greetings be upon him^-asws, said: ‘O brothers! I^-asws am not ignorant of what you are knowing, but how can it be for me^-asws with strength while the group of assaulters are at the peak of their positions. They are controlling us, and we are not controlling them, and here they are, your slaves have risen with them, and your Bedouins have turned to them, and there are in your midst poisoning you all whatever they desire to, and do you see any place for power upon something you are intending?

إِنَّ هَذَا الْأَمْرَ أَمْرُ جَاهِلِيَّةٍ وَ إِنَّ لِهَؤُلَاءِ الْقَوْمِ مَادَّةً إِنَّ النَّاسَ مِنْ هَذَا الْأَمْرِ إِذَا حُرِّكَ عَلَى أُمُورٍ فِرْقَةٌ تَرَى مَا تَرَوْنَ وَ فِرْقَةٌ تَرَى مَا لَا تَرَوْنَ وَ فِرْقَةٌ لَا تَرَى هَذَا وَ لَا [هَذَا] ذَاكَ

Surely, this matter is a matter of the pre-Islamic period, and these people are well supported. The people from this matter, when they move upon affairs, would be a sect viewing what you are viewing, and a sect would be viewing what you are not viewing, and a sect neither viewing this nor this.

فَاصْبِرُوا حَتَّى يَهْدَأَ النَّاسُ وَ تَقَعَ الْقُلُوبُ مَوَاقِعَهَا وَ تُؤْخَذَ الْحُقُوقُ مُسْمَحَةً فَاهْدَءُوا عَنِّي وَ انْظُرُوا مَا ذَا يَأْتِيكُمْ بِهِ أَمْرِي وَ لَا تَفْعَلُوا فَعْلَةً تُضَعْضِعُ‏ قُوَّةً وَ تُسْقِطُ مُنَّةً وَ تُورِثُ وَهْناً وَ ذِلَّةً وَ سَأُمْسِكُ الْأَمْرَ مَا اسْتَمْسَكَ وَ إِذَا لَمْ أَجِدْ بُدّاً فَآخِرُ الدَّوَاءِ الْكَيُ‏

Therefore, be patient until the people calm down and the hearts fall in their places, and the rights can be taken more easily. So, calm down from me and await what my^-asws command would be coming to you with, and do not do any deed shattering (your) strength and you fall down weak, and you will inherit weakness and disgrace, and I^-asws shall withhold the command for as long as I^-asws can withhold, and I^-asws do not find any escape, so the last call would be the iron (battle)’.[14]

169 و من خطبة له ع عند مسير أصحاب الجمل إلى البصرة

Sermon 169 – And from a sermon of his^-asws at the journeying of companions of the camel to Al-Basra

الأمور الجامعة للمسلمين

Affairs of the community of Muslims

إِنَّ اللَّهَ بَعَثَ رَسُولًا هَادِياً بِكِتَابٍ نَاطِقٍ وَ أَمْرٍ قَائِمٍ لَا يَهْلِكُ عَنْهُ‏ إِلَّا هَالِكٌ‏ وَ إِنَّ الْمُبْتَدَعَاتِ‏ الْمُشَبَّهَاتِ‏ هُنَّ الْمُهْلِكَاتُ إِلَّا مَا حَفِظَ اللَّهُ مِنْهَا

‘Allah^-azwj Sent a guiding Rasool^-saww with a speaking Book, and an established matter. No one will be destroyed from it except a self-destroyer, and the innovations and the suspicious, these are from the destroyers, except what Allah^-azwj Protects from these. ‘Allah^-azwj Sent a guiding Rasool^-saww with a speaking Book, and an established matter. No one will be destroyed from it except a self-destroyer, and the innovations and the suspicious, these are from the destroyers, except what Allah^-azwj Protects from these.

وَ إِنَّ فِي سُلْطَانِ اللَّهِ عِصْمَةً لِأَمْرِكُمْ فَأَعْطُوهُ طَاعَتَكُمْ غَيْرَ مُلَوَّمَةٍ وَ لَا مُسْتَكْرَهٍ بِهَا وَ اللَّهِ لَتَفْعَلُنَّ أَوْ لَيَنْقُلَنَّ اللَّهُ عَنْكُمْ سُلْطَانَ الْإِسْلَامِ ثُمَّ لَا يَنْقُلُهُ إِلَيْكُمْ أَبَداً حَتَّى يَأْرِزَ الْأَمْرُ إِلَى غَيْرِكُمْ‏

And the Authority of Allah^-azwj is a protection for your affairs, therefore obey Him^-azwj with your obedience, without blame or abhorrence. By Allah^-azwj! Either you will end up uprooting it or Allah^-azwj will Uproot it away from you the authority of Al-Islam, then it will not be transferred to you, ever, until the command goes to others.

التنفير من خصومه‏

The alienation from his^-asws contenders

إِنَّ هَؤُلَاءِ قَدْ تَمَالَئُوا عَلَى سَخْطَةِ إِمَارَتِي وَ سَأَصْبِرُ مَا لَمْ أَخَفْ عَلَى جَمَاعَتِكُمْ فَإِنَّهُمْ إِنْ تَمَّمُوا عَلَى فَيَالَةِ هَذَا الرَّأْيِ انْقَطَعَ نِظَامُ الْمُسْلِمِينَ وَ إِنَّمَا طَلَبُوا هَذِهِ الدُّنْيَا حَسَداً لِمَنْ أَفَاءَهَا اللَّهُ عَلَيْهِ فَأَرَادُوا رَدَّ الْأُمُورِ عَلَى أَدْبَارِهَا

They are full of annoyance upon my^-asws governance, and I^-asws shall be patient for as long as I^‑asws do not fear upon your community, for if they were to be complete upon the failure of this view, the system of the Muslims would be terminated, and rather they are seeking this world out of envy to the one whom Allah^-azwj has Legalised to be upon it. They are intending to return the affairs upon its back’.[15]

170 و من كلام له ع في وجوب اتباع الحق عند قيام الحجة

Sermon 170 – And from a speech of his^-asws regarding obligation of following the truth during establishment of the argument

كلّم به بعض العرب‏ وَ قَدْ أَرْسَلَهُ قَوْمٌ مِنْ أَهْلِ الْبَصْرَةِ لَمَّا قَرُبَ ع مِنْهَا لِيَعْلَمَ لَهُمْ مِنْهُ حَقِيقَةَ حَالِهِ مَعَ أَصْحَابِ الْجَمَلِ لِتَزُولَ الشُّبْهَةُ مِنْ نُفُوسِهِمْ فَبَيَّنَ لَهُ ع مِنْ أَمْرِهِ مَعَهُمْ مَا عَلِمَ بِهِ أَنَّهُ عَلَى الْحَقِّ

One of the Arabs, and a group from the people of Al-Basra had sent him with a message when he^-asws was near from it, to know for them the reality of his^-asws situation with the companions of the camel, in order to remove the doubts from themselves. He^-asws explained to him his^-asws matter with them and let him know that he^-asws was upon the truth.

ثُمَّ قَالَ لَهُ بَايِعْ فَقَالَ إِنِّي رَسُولُ قَوْمٍ وَ لَا أُحْدِثُ حَدَثاً حَتَّى أَرْجِعَ إِلَيْهِمْ

Then he^-asws said to him: ‘Pledge allegiance!’ He said, ‘I am only a messenger of a people, and I cannot do a new thing until I return to them’.

فَقَالَ ع- أَ رَأَيْتَ لَوْ أَنَّ الَّذِينَ وَرَاءَكَ بَعَثُوكَ رَائِداً تَبْتَغِي لَهُمْ مَسَاقِطَ الْغَيْثِ‏ فَرَجَعْتَ إِلَيْهِمْ وَ أَخْبَرْتَهُمْ عَنِ الْكَلَإِ وَ الْمَاءِ فَخَالَفُوا إِلَى الْمَعَاطِشِ وَ الْمَجَادِبِ مَا كُنْتَ صَانِعاً

He^-asws said: ‘What is your view if the ones behind you had sent you as a pioneer to seek out for them a land rained upon, and you return to them and inform them about the greenery and the water, but they oppose you to go to the dry and the barren, what would you do?’

قَالَ كُنْتُ تَارِكَهُمْ وَ مُخَالِفَهُمْ إِلَى الْكَلَإِ وَ الْمَاءِ

He said, ‘I would leave them and oppose them and go to the greenery and the water’.

فَقَالَ ع فَامْدُدْ إِذاً يَدَكَ

He^-asws said to him: ‘Then extend your hand!’

فَقَالَ الرَّجُلُ فَوَاللَّهِ مَا اسْتَطَعْتُ أَنْ أَمْتَنِعَ عِنْدَ قِيَامِ الْحُجَّةِ عَلَيَّ فَبَايَعْتُهُ ع‏

The man said, ‘By Allah^-azwj! I am not able to refuse at the establishment of the proof upon me’, and he pledged to him^-asws’.

وَ الرَّجُلُ يُعْرَفُ بِكُلَيْبٍ الْجَرْمِيِ‏

And the man was known as Kaleeb Al-Jurmy’.[16]

171 و من كلام له ع لما عزم على لقاء القوم بصفين‏

Sermon 171 – And from a speech of his^-asws when he^-asws had determined upon meeting the people (in battle) at Siffeen

الدعاء

The supplication

اللَّهُمَّ رَبَّ السَّقْفِ الْمَرْفُوعِ‏ وَ الْجَوِّ الْمَكْفُوفِ‏ الَّذِي جَعَلْتَهُ مَغِيضاً لِلَّيْلِ وَ النَّهَارِ وَ مَجْرًى لِلشَّمْسِ وَ الْقَمَرِ وَ مُخْتَلَفاً لِلنُّجُومِ السَّيَّارَةِ وَ جَعَلْتَ سُكَّانَهُ سِبْطاً مِنْ مَلَائِكَتِكَ لَا يَسْأَمُونَ مِنْ عِبَادَتِكَ

‘O Allah^-azwj! Lord^-azwj of the raised ceiling (sky) and the withheld atmosphere which You^-azwj Made it a shelter for the night and the day, and a flowing for the sun and the moon and the travelling for the rotating stars, and Made its dwellers a group from Your^-azwj Angels, not getting tired from Your^-azwj worship.

وَ رَبَّ هَذِهِ الْأَرْضِ الَّتِي جَعَلْتَهَا قَرَاراً لِلْأَنَامِ وَ مَدْرَجاً لِلْهَوَامِّ وَ الْأَنْعَامِ وَ مَا لَا يُحْصَى مِمَّا يُرَى وَ مَا لَا يُرَى

And Lord^-azwj of this earth which You^-azwj Made it an abode for the cattle and a theatre for the insects and the animals, and what cannot be counted from what can be seen and cannot be seen.

وَ رَبَّ الْجِبَالِ الرَّوَاسِي الَّتِي جَعَلْتَهَا لِلْأَرْضِ أَوْتَاداً وَ لِلْخَلْقِ اعْتِمَاداً

And Lord^-azwj of the lofty mountains which You^-azwj made these as pegs for the earth, and pillars for the creatures.

إِنْ أَظْهَرْتَنَا عَلَى عَدُوِّنَا فَجَنِّبْنَا الْبَغْيَ وَ سَدِّدْنَا لِلْحَقِّ وَ إِنْ أَظْهَرْتَهُمْ عَلَيْنَا فَارْزُقْنَا الشَّهَادَةَ وَ اعْصِمْنَا مِنَ الْفِتْنَةِ

If You^-azwj Prevail us over our enemies, shield us from the rebels and Guide us to the truth, and if You^-azwj Prevail them over us, Grace us the martyrdom, and Fortify us from the Fitna.

الدعوة للقتال‏

The supplication for the battle

أَيْنَ الْمَانِعُ لِلذِّمَارِ وَ الْغَائِرُ عِنْدَ نُزُولِ الْحَقَائِقِ‏ مِنْ أَهْلِ الْحِفَاظِ الْعَارُ وَرَاءَكُمْ وَ الْجَنَّةُ أَمَامَكُمْ‏

Where are the defenders of honour and self-respecting one at the descend of the realities from the people of protection. The shame is behind you and the Paradise is in front of you’.[17]

172 و من خطبة له ع‏

Sermon 172 – And from a sermon of his^-asws

حمد الله‏

Praise of Allah^-azwj

الْحَمْدُ لِلَّهِ الَّذِي لَا تُوَارِي‏ عَنْهُ سَمَاءٌ سَمَاءً وَ لَا أَرْضٌ أَرْضاً

‘The Praise is for Allah^-azwj Who, neither is a sky hidden from Him^-azwj by a sky, or an earth by an earth.

يوم الشورى‏

The day of consultation

منها-

وَ قَدْ قَالَ قَائِلٌ إِنَّكَ عَلَى هَذَا الْأَمْرِ يَا ابْنَ أَبِي طَالِبٍ لَحَرِيصٌ

And a speaker had said (to me^-asws), ‘You^-asws are greedy upon this command, O son^-asws of Abu Talib^-asws!’

فَقُلْتُ بَلْ أَنْتُمْ وَ اللَّهِ لَأَحْرَصُ وَ أَبْعَدُ وَ أَنَا أَخَصُّ وَ أَقْرَبُ وَ إِنَّمَا طَلَبْتُ حَقّاً لِي وَ أَنْتُمْ تَحُولُونَ بَيْنِي وَ بَيْنَهُ وَ تَضْرِبُونَ وَجْهِي‏ دُونَهُ

I^-asws said; ‘But, by Allah^-azwj, you all are greedier and remoter while I^-asws am more special (private) and closer. And rather, I^-asws sought a right of mine^-asws and you are being a barrier between me^-asws and it, and you are striking my^-asws face besides (on top of it).

فَلَمَّا قَرَّعْتُهُ‏ بِالْحُجَّةِ فِي الْمَلَإِ الْحَاضِرِينَ هَبَ‏ كَأَنَّهُ بُهِتَ لَا يَدْرِي مَا يُجِيبُنِي بِهِ‏

When I^-asws knocked him with the argument in an assembly of the ones present, he was confounded and did not know what he should be answering me^-asws with.

الاستنصار على قريش‏

Seeking the Help (of Allah^-azwj) against Quraysh

اللَّهُمَّ إِنِّي أَسْتَعْدِيكَ عَلَى قُرَيْشٍ وَ مَنْ أَعَانَهُمْ فَإِنَّهُمْ قَطَعُوا رَحِمِي وَ صَغَّرُوا عَظِيمَ مَنْزِلَتِيَ وَ أَجْمَعُوا عَلَى مُنَازَعَتِي أَمْراً هُوَ لِي ثُمَّ قَالُوا أَلَا إِنَّ فِي الْحَقِّ أَنْ تَأْخُذَهُ وَ فِي الْحَقِّ أَنْ تَتْرُكَهُ‏

O Allah^-azwj! I^-asws seek Your^-azwj Assistance against Quraysh and the ones who support them! They have cut off my^-asws relationship, and they have belittled the greatness of my^-asws status, and they have untied upon disputing me^-asws of a command which is for me^-asws. Then they said, ‘Indeed! It would be right if we take it, and it would be right if you^-asws were to leave it’.

منها في ذكر أصحاب الجمل‏

From it, in mentioning companions of the camel

فَخَرَجُوا يَجُرُّونَ حُرْمَةَ رَسُولِ اللَّهِ ص كَمَا تُجَرُّ الْأَمَةُ عِنْدَ شِرَائِهَا- مُتَوَجِّهِينَ بِهَا إِلَى الْبَصْرَةِ فَحَبَسَا نِسَاءَهُمَا فِي بُيُوتِهِمَا وَ أَبْرَزَا حَبِيسَ‏ رَسُولِ اللَّهِ ص لَهُمَا وَ لِغَيْرِهِمَا فِي جَيْشٍ مَا مِنْهُمْ رَجُلٌ إِلَّا وَ قَدْ أَعْطَانِي الطَّاعَةَ وَ سَمَحَ لِي بِالْبَيْعَةِ طَائِعاً غَيْرَ مُكْرَهٍ

‘They came out dragging the sanctity (Ayesha) of Rasool-Allah^-saww just as the slave girl is dragged during her sale, heading with her to Al-Basra. They withheld their own wives in their houses, and they brought out one withheld by Rasool-Allah^-saww to them both and to others in an army. There was no man from them except and he had given me^-asws (the pledge of) obedience and had sworn the allegiance willingly, without having been forced.

فَقَدِمُوا عَلَى عَامِلِي بِهَا وَ خُزَّانِ‏ بَيْتِ مَالِ الْمُسْلِمِينَ وَ غَيْرِهِمْ مِنْ أَهْلِهَا فَقَتَلُوا طَائِفَةً صَبْراً وَ طَائِفَةً غَدْراً

They proceeded to my^-asws office bearers at it and treasurer of the public treasury of the Muslims, and others from its inhabitants. They killed a group in captivity and a group by treachery.

فَوَاللَّهِ [إِنْ‏] لَوْ لَمْ يُصِيبُوا مِنَ الْمُسْلِمِينَ إِلَّا رَجُلًا وَاحِداً مُعْتَمِدِينَ‏ لِقَتْلِهِ بِلَا جُرْمٍ جَرَّهُ لَحَلَّ لِي قَتْلُ ذَلِكَ الْجَيْشِ كُلِّهِ إِذْ حَضَرُوهُ فَلَمْ يُنْكِرُوا وَ لَمْ يَدْفَعُوا عَنْهُ بِلِسَانٍ وَ لَا بِيَدٍ دَعْ مَا [إِنَّهُمْ‏] أَنَّهُمْ قَدْ قَتَلُوا مِنَ الْمُسْلِمِينَ مِثْلَ الْعِدَّةِ الَّتِي دَخَلُوا بِهَا عَلَيْهِمْ‏

By Allah^-azwj! Even if they had not killed from the Muslims except for one man deliberating to killing him without any crime, it would have been permissible for me^-asws to kill that army, all of it, when they were present but did not deny it nor repel it by tongue, nor by hand, leave aside what they had killed from the Muslims like the number they had entered with upon them’.

قَالَ السَّيِّدُ رَضِيَ اللَّهُ عَنْهُ: وَ رُوِيَ لَهُ عَلَيْهِ السَّلَامُ شِعْرٌ فِي هَذَا الْمَعْنَى، وَ هُوَ قَوْلُهُ:

فَإِنْ كُنْتَ بِالشُّورَى مَلَكْتَ أُمُورَهُمْ‏		فَكَيْفَ بِهَذَا وَ الْمُشِيرُونَ غُيَّبٌ‏
وَ إِنْ كُنْتَ بِالْقُرْبَى حَجَجْتَ خَصِيمَهُمْ‏		فَغَيْرُكَ أَوْلَى بِالنَّبِيِّ وَ أَقْرَبُ.

Seyyid Al-Razi (compiler of Nahj Al-Balagah) said, ‘And a poem has been reported for him in this meaning, and it is his^-asws words: ‘If their matters were to be ruled by the consultation, then how is with this and the consultees were absent? And if was with the kinship as their disputers argue, so are others foremost with the Prophet^-saww although I^-asws am closer?’[18]

173 و من خطبة له ع في رسول اللّه، صلى اللّه عليه و سلم، و من هو جدير بأن يكون للخلافة و في هوان الدنيا

Sermon 173 – And from a sermon of his^-asws regarding Rasool-Allah^-saww, may the Salawaat of Allah^-azwj be upon him^-saww and greetings, and one who happens to be worthy for the caliphate, and in demeaning the world

رسول الله‏

Rasool-Allah^-saww

أَمِينُ وَحْيِهِ وَ خَاتَمُ رُسُلِهِ وَ بَشِيرُ رَحْمَتِهِ وَ نَذِيرُ نِقْمَتِهِ‏

‘He^-saww is a trustee of His^-azwj Revelation, and Last of His^-azwj Rasools^-as, and a giver of glad tidings of His^-azwj Mercy, and a Warner of His^-azwj Reprisal.

الجدير بالخلافة

The one worthy of the caliphate

أَيُّهَا النَّاسُ إِنَّ أَحَقَّ النَّاسِ بِهَذَا الْأَمْرِ أَقْوَاهُمْ عَلَيْهِ وَ أَعْلَمُهُمْ‏ بِأَمْرِ اللَّهِ فِيهِ فَإِنْ شَغَبَ‏ شَاغِبٌ اسْتُعْتِبَ‏ فَإِنْ أَبَى قُوتِلَ

O you people! The most rightful of the people with this command is their straightest upon it, and their most working with the Commands of Allah^-azwj in it. If a rioter riots, he would be called to repent, and if he refuses, he would be fought.

وَ لَعَمْرِي لَئِنْ كَانَتِ الْإِمَامَةُ لَا تَنْعَقِدُ حَتَّى يَحْضُرَهَا عَامَّةُ النَّاسِ [مَا] فَمَا إِلَى ذَلِكَ سَبِيلٌ وَ لَكِنْ أَهْلُهَا يَحْكُمُونَ عَلَى مَنْ غَابَ عَنْهَا ثُمَّ لَيْسَ لِلشَّاهِدِ أَنْ يَرْجِعَ وَ لَا لِلْغَائِبِ أَنْ يَخْتَارَ

And by my^-asws life! If the Imamate was not to be decided until the generality of the people is present, there would be no way to that, but its people (present) ones would be deciding upon the ones absent from it, then it would neither be for the one present that he retracts nor for the absentee than he chooses (someone else).

أَلَا وَ إِنِّي أُقَاتِلُ رَجُلَيْنِ رَجُلًا ادَّعَى مَا لَيْسَ لَهُ وَ آخَرَ مَنَعَ الَّذِي عَلَيْهِ

Indeed! And I^-asws shall fight against two (types of) men – a man claiming what isn’t for him and another who prevents the ones who is (rightful) upon it.

أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ فَإِنَّهَا خَيْرُ مَا تَوَاصَى الْعِبَادُ بِهِ وَ خَيْرُ عَوَاقِبِ الْأُمُورِ عِنْدَ اللَّهِ وَ قَدْ فُتِحَ بَابُ الْحَرْبِ بَيْنَكُمْ وَ بَيْنَ أَهْلِ الْقِبْلَةِ

I^-asws advise you with having fear of Allah^-azwj, for it is the best of what the servants can be advised with, and the matter of the best end-result in the Presence of Allah^-azwj, and the door of war has been opened up between you and the people of the Qiblah (Muslims).

وَ لَا يَحْمِلُ هَذَا الْعَلَمَ إِلَّا أَهْلُ الْبَصَرِ وَ الصَّبْرِ وَ الْعِلْمِ [بِمَوَاقِعِ‏] بِمَوَاضِعِ الْحَقِّ فَامْضُوا لِمَا تُؤْمَرُونَ بِهِ وَ قِفُوا عِنْدَ مَا تُنْهَوْنَ عَنْهُ وَ لَا تَعْجَلُوا فِي أَمْرٍ حَتَّى تَتَبَيَّنُوا فَإِنَّ لَنَا مَعَ كُلِّ أَمْرٍ تُنْكِرُونَهُ غِيَراً

And no one will bear this knowledge except the people of insight, and the patience, and the knowledge in places of truth, therefore continue to what you have been Commanded with and pause at what you have been Prohibited from, and do not be hasty in any matter until it is clear, because for us^-asws, along with every matter you are denying, is (right to) change.

هوان الدنيا

Demeaning the world

أَلَا وَ إِنَّ هَذِهِ الدُّنْيَا الَّتِي أَصْبَحْتُمْ تَتَمَنَّوْنَهَا وَ تَرْغَبُونَ فِيهَا وَ أَصْبَحَتْ تُغْضِبُكُمْ وَ تُرْضِيكُمْ لَيْسَتْ بِدَارِكُمْ وَ لَا مَنْزِلِكُمُ الَّذِي خُلِقْتُمْ لَهُ وَ لَا الَّذِي دُعِيتُمْ إِلَيْهِ

Indeed! And this word which you have come to be wishing for it and being desirous in it, and your hatred and your pleasure has become for it, it isn’t your (permanent) house, nor is it your home which you have been Created for nor that which you have been invited to.

أَلَا وَ إِنَّهَا لَيْسَتْ بِبَاقِيَةٍ لَكُمْ وَ لَا تَبْقَوْنَ عَلَيْهَا وَ هِيَ وَ إِنْ غَرَّتْكُمْ مِنْهَا فَقَدْ حَذَّرَتْكُمْ شَرَّهَا فَدَعُوا غُرُورَهَا لِتَحْذِيرِهَا وَ أَطْمَاعَهَا لِتَخْوِيفِهَا وَ سَابِقُوا فِيهَا إِلَى الدَّارِ الَّتِي دُعِيتُمْ إِلَيْهَا وَ انْصَرِفُوا بِقُلُوبِكُمْ عَنْهَا وَ لَا يَخِنَّنَّ أَحَدُكُمْ خَنِينَ‏ الْأَمَةِ عَلَى مَا زُوِيَ‏ عَنْهُ مِنْهَا وَ اسْتَتِمُّوا نِعْمَةَ اللَّهِ عَلَيْكُمْ بِالصَّبْرِ عَلَى طَاعَةِ اللَّهِ‏ وَ الْمُحَافَظَةِ عَلَى مَا اسْتَحْفَظَكُمْ مِنْ كِتَابِهِ

Indeed! And it isn’t going to be lasting for you nor will you be lasting for it, and it, and although you are being deceived from it, so its evil has cautioned you from it, so leave its deceit for its caution, and (leave) its greed for its fear, and be first in it to the house which you are being invited to, and turn away from it (world) with your hearts, and not one of you should squeal (scream) the squealing of the maid upon what has been impeded from her, and complete the Favours of Allah^-azwj upon you with the patience upon obedience of Allah^-azwj, and the preserving upon what you can preserve from His^-azwj Book.

أَلَا وَ إِنَّهُ لَا يَضُرُّكُمْ تَضْيِيعُ شَيْ‏ءٍ مِنْ دُنْيَاكُمْ بَعْدَ حِفْظِكُمْ قَائِمَةَ دِينِكُمْ- أَلَا وَ إِنَّهُ لَا يَنْفَعُكُمْ بَعْدَ تَضْيِيعِ دِينِكُمْ شَيْ‏ءٌ حَافَظْتُمْ عَلَيْهِ مِنْ أَمْرِ دُنْيَاكُمْ أَخَذَ اللَّهُ بِقُلُوبِنَا وَ قُلُوبِكُمْ إِلَى الْحَقِّ وَ أَلْهَمَنَا وَ إِيَّاكُمُ الصَّبْرَ

Indeed! And surely it will not harm you, the loss of anything from your world after your preserving the principles of your religion. Indeed! And surely nothing will benefit you after your wasting your religion, your preserving upon it from the matters of your world. May Allah^‑azwj Take our hearts and your hearts to the truth and Inspire us and you the patience’.[19]

174 و من كلام له ع في معنى طلحة بن عبيد الله و قد قاله حين بلغه خروج طلحة و الزبير إلى البصرة لقتاله‏

Sermon 174 – And from a speech of his^-asws regarding the meaning of Talha Bin Ubeydullah, and he^-asws had said it when it reached him^-asws, the going out of Talha and Al Zubeyr to Al Basra to fight him^-asws

قَدْ كُنْتُ وَ مَا أُهَدَّدُ بِالْحَرْبِ وَ لَا أُرَهَّبُ بِالضَّرْبِ وَ أَنَا عَلَى مَا قَدْ وَعَدَنِي رَبِّي مِنَ النَّصْرِ وَ اللَّهِ مَا اسْتَعْجَلَ مُتَجَرِّداً لِلطَّلَبِ بِدَمِ عُثْمَانَ إِلَّا خَوْفاً مِنْ أَنْ يُطَالَبَ بِدَمِهِ لِأَنَّهُ مَظِنَّتُهُ وَ لَمْ يَكُنْ فِي الْقَوْمِ أَحْرَصُ عَلَيْهِ مِنْهُ فَأَرَادَ أَنْ يُغَالِطَ بِمَا أَجْلَبَ فِيهِ لِيَلْتَبِسَ الْأَمْرُ وَ يَقَعَ الشَّكُّ.

‘And I^-asws was such, I^-asws wasn’t afraid of the war nor scared of striking, and I^-asws as upon what my^-asws Lord^-azwj has Promised me^-asws of the Help. By Allah^-azwj! He (Talha) had hastened unsheathing his sword to seek the blood of Usman only out of fear from his blood being sought against him, because he had thought of it (being a caliph), and there did not happen to be anyone among the people greedier upon it that him. Thus, he intended to mislead with what he had clamoured regarding it to confuse the matter and the doubts to occur.

وَ وَ اللَّهِ مَا صَنَعَ فِي أَمْرِ عُثْمَانَ وَاحِدَةً مِنْ ثَلَاثٍ لَئِنْ كَانَ ابْنُ عَفَّانَ ظَالِماً كَمَا كَانَ يَزْعُمُ لَقَدْ كَانَ يَنْبَغِي لَهُ أَنْ يُوَازِرَ قَاتِلِيهِ وَ أَنْ يُنَابِذَ نَاصِرِيهِ.

And, by Allah^-azwj! He did not do regarding the matter of Usman one of the three – If the son of Affan was an oppressor just as he had claimed, it would have been befitting for him that he backs his killer or disassociated from his helpers.

وَ لَئِنْ كَانَ مَظْلُوماً لَقَدْ كَانَ يَنْبَغِي لَهُ أَنْ يَكُونَ مِنَ الْمُنَهْنِهِينَ‏ عَنْهُ وَ الْمُعَذِّرِينَ فِيهِ‏

And if he (Usman) was an oppressed, it would have been befitting for him (Talha) that he happens to be from the ones defending him and the ones offering excuses regarding him.

وَ لَئِنْ كَانَ فِي شَكٍّ مِنَ الْخَصْلَتَيْنِ لَقَدْ كَانَ يَنْبَغِي لَهُ أَنْ يَعْتَزِلَهُ وَ يَرْكُدَ جَانِباً وَ يَدَعَ النَّاسَ مَعَهُ فَمَا فَعَلَ وَاحِدَةً مِنَ الثَّلَاثِ وَ جَاءَ بِأَمْرٍ لَمْ يُعْرَفْ بَابُهُ وَ لَمْ تَسْلَمْ مَعَاذِيرُهُ‏

And if he (Talha) was in doubt from the two characteristics, it would been befitting for him that he isolates himself and do not take any of the two sides and leave the people to deal with him. But he did not do even one of the three, and he came with a matter, the door of which is not recognised, and its excuse is not acceptable’.[20]

175 من خطبة له ع في الموعظة و بيان قرباه من رسول اللّه‏

Sermon 175 – From a sermon of his^-asws regarding the preaching, and explanation of his^-asws nearness from Rasool-Allah^-azwj

أَيُّهَا النَّاسُ غَيْرُ الْمَغْفُولِ عَنْهُمْ وَ التَّارِكُونَ [وَ] الْمَأْخُوذُ مِنْهُمْ مَا لِي أَرَاكُمْ عَنِ اللَّهِ ذَاهِبِينَ وَ إِلَى غَيْرِهِ رَاغِبِينَ كَأَنَّكُمْ نَعَمٌ‏ أَرَاحَ بِهَا سَائِمٌ‏ إِلَى مَرْعًى وَبِيٍ‏ وَ مَشْرَبٍ دَوِيٍ‏ وَ إِنَّمَا هِيَ كَالْمَعْلُوفَةِ لِلْمُدَى‏ لَا تَعْرِفُ مَا ذَا يُرَادُ بِهَا إِذَا أُحْسِنَ إِلَيْهَا تَحْسَبُ يَوْمَهَا دَهْرَهَا وَ شِبَعَهَا أَمْرَهَا

‘O you heedless ones not being heedless from, and the neglecters, the ones to be Seized from them! What is the matter I^-asws see you all going away from Allah^-azwj and are being desirous to someone else? It is as if you are cattle being pastured taken to a disease-ridden pasture and a sickly watering place, and rather it is like the one fed for the slaughter not knowing what is being intended with it. When good is being done to it, it reckons its day as being its whole life and its satiation as its (main) affair.

وَ اللَّهِ لَوْ شِئْتُ أَنْ أُخْبِرَ كُلَّ رَجُلٍ مِنْكُمْ بِمَخْرَجِهِ وَ مَوْلِجِهِ‏ وَ جَمِيعِ شَأْنِهِ لَفَعَلْتُ وَ لَكِنْ أَخَافُ أَنْ تَكْفُرُوا فِيَّ بِ رَسُولِ اللَّهِ ص أَلَا وَ إِنِّي مُفْضِيهِ‏ إِلَى الْخَاصَّةِ مِمَّنْ يُؤْمَنُ ذَلِكَ مِنْهُ

By Allah^-azwj! If I^-asws so desire, to inform every man from you with his exit (death) and his entry (what he will do), and the entirety of his matters, I^-asws can do so! But I^-asws fear that you will disbelieve in me^-asws as well as Rasool-Allah^-saww. Indeed! And I^-asws shall divulge it to the special one, from the ones who will believe that to be from him^-saww.

وَ الَّذِي بَعَثَهُ بِالْحَقِّ وَ اصْطَفَاهُ عَلَى الْخَلْقِ مَا أَنْطِقُ إِلَّا صَادِقاً وَ قَدْ عَهِدَ إِلَيَّ بِذَلِكَ كُلِّهِ وَ بِمَهْلِكِ مَنْ يَهْلِكُ وَ مَنْجَى مَنْ يَنْجُو وَ مَآلِ هَذَا الْأَمْرِ وَ مَا أَبْقَى شَيْئاً يَمُرُّ عَلَى رَأْسِي إِلَّا أَفْرَغَهُ فِي أُذُنَيَّ وَ أَفْضَى بِهِ إِلَيَّ

By the One^-azwj Who Sent him^-saww with the truth and Chose him^-asws over the creatures! I^-asws do not speak except true matters, and he^-saww pacted to me^-asws with that, all of it, and with the destruction of the one who will be destroyed, and salvation of the one who will attain salvation, and the inclining of this command, and there did not remain anything passing over my^-asws head except it was poured into my^-asws ears and he^-saww divulged it to me^-asws.

أَيُّهَا النَّاسُ إِنِّي وَ اللَّهِ مَا أَحُثُّكُمْ عَلَى طَاعَةٍ إِلَّا وَ أَسْبِقُكُمْ إِلَيْهَا وَ لَا أَنْهَاكُمْ عَنْ مَعْصِيَةٍ إِلَّا وَ أَتَنَاهَى قَبْلَكُمْ عَنْهَا

O you people! By Allah^-azwj! I^-asws do not urge you upon obedience except and I^-asws precede you all to it, nor do I^-asws forbid you from an act of disobedience except and I^-asws stay away from it before you do’.[21]

176 و من خطبة له ع و فيها يعظ و يبين فضل القرآن و ينهى عن البدعة

Sermon 176 – And from a sermon of his^-asws, and in it he^-asws preached, and explained merit of the Quran, and forbade from the innovation

عظة الناس‏

Preaching the people

انْتَفِعُوا بِبَيَانِ اللَّهِ وَ اتَّعِظُوا بِمَوَاعِظِ اللَّهِ وَ اقْبَلُوا نَصِيحَةَ اللَّهِ فَإِنَّ اللَّهَ قَدْ أَعْذَرَ إِلَيْكُمْ بِالْجَلِيَّةِ وَ [أَخَذَ] اتَّخَذَ عَلَيْكُمُ الْحُجَّةَ وَ بَيَّنَ لَكُمْ مَحَابَّهُ مِنَ الْأَعْمَالِ وَ مَكَارِهَهُ مِنْهَا لِتَتَّبِعُوا هَذِهِ وَ تَجْتَنِبُوا هَذِهِ

‘Benefit by the Explanation of Allah^-azwj, and take advice by the Preaching of Allah^-azwj, and accept the Advice of Allah^-azwj, for Allah^-azwj has left no excuse for you with the Clarification, and Taken the proof upon you, and Explained to you all the Beloved deeds and His^-azwj Dislikes from these in order for you to seek this and shun those.

فَإِنَّ رَسُولَ اللَّهِ ص كَانَ يَقُولُ إِنَّ الْجَنَّةَ حُفَّتْ بِالْمَكَارِهِ وَ إِنَّ النَّارَ حُفَّتْ بِالشَّهَوَاتِ وَ اعْلَمُوا أَنَّهُ مَا مِنْ طَاعَةِ اللَّهِ شَيْ‏ءٌ إِلَّا يَأْتِي فِي كُرْهٍ وَ مَا مِنْ مَعْصِيَةِ اللَّهِ شَيْ‏ءٌ إِلَّا يَأْتِي فِي شَهْوَةٍ

‘Rasool-Allah^-saww had said: ‘The Paradise is surrounded by abhorrent things and the Fire is surrounded by the lustful desires. And know that there isn’t anything (done) in the obedience of Allah^-azwj except it would come in its abhorrent (form), and there is nothing from the disobedience of Allah^-azwj except it would come in desirous form.

فَرَحِمَ اللَّهُ امْرَأً نَزَعَ‏ عَنْ شَهْوَتِهِ وَ قَمَعَ هَوَى نَفْسِهِ فَإِنَّ هَذِهِ النَّفْسَ أَبْعَدُ شَيْ‏ءٍ مَنْزِعاً وَ إِنَّهَا لَا تَزَالُ تَنْزِعُ إِلَى مَعْصِيَةٍ فِي هَوًى

May Allah^-azwj have Mercy on a man removed from his lustful desires, and uprooted the whims of his self, for this soul is the remotest of the things in tendencies, and it does not cease to be snatched to disobedience in a whim.

وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ الْمُؤْمِنَ [لَا يُمْسِي وَ لَا يُصْبِحُ‏] لَا يُصْبِحُ وَ لَا يُمْسِي إِلَّا وَ نَفْسُهُ ظَنُونٌ‏ عِنْدَهُ فَلَا يَزَالُ زَارِياً عَلَيْهَا وَ مُسْتَزِيداً لَهَا فَكُونُوا كَالسَّابِقِينَ قَبْلَكُمْ وَ الْمَاضِينَ أَمَامَكُمْ قَوَّضُوا مِنَ الدُّنْيَا تَقْوِيضَ الرَّاحِلِ وَ طَوَوْهَا طَيَّ الْمَنَازِلِ‏

And know, (O) servants of Allah^-azwj, that the Momin neither comes to an evening nor a morning except and in his self should be suspicious with him. He should not cease to be visiting to it, seeking more for it. Be like the preceding ones before you, and the past is in front of you. Prepare from the world the preparation of the traveller and roll it up the rolling of the pausing stations.

فضل القرآن‏

Merit of the Quran

وَ اعْلَمُوا أَنَّ هَذَا الْقُرْآنَ هُوَ النَّاصِحُ الَّذِي لَا يَغُشُّ وَ الْهَادِي الَّذِي لَا يُضِلُّ وَ الْمُحَدِّثُ الَّذِي لَا يَكْذِبُ وَ مَا جَالَسَ هَذَا الْقُرْآنَ أَحَدٌ إِلَّا قَامَ عَنْهُ بِزِيَادَةٍ أَوْ نُقْصَانٍ زِيَادَةٍ فِي هُدًى أَوْ نُقْصَانٍ مِنْ عَمًى

And know that this Quran, it is the adviser who does not deceive, and the guide who does not mislead, and the narrator who does not lie, and no one has sat with this Quran except he has stood up from it with an increase or decrease – an increasing in guidance or a decrease from blindness.

وَ اعْلَمُوا أَنَّهُ لَيْسَ عَلَى أَحَدٍ بَعْدَ الْقُرْآنِ مِنْ فَاقَةٍ وَ لَا لِأَحَدٍ قَبْلَ الْقُرْآنِ مِنْ غِنًى فَاسْتَشْفُوهُ مِنْ أَدْوَائِكُمْ وَ اسْتَعِينُوا بِهِ عَلَى لَأْوَائِكُمْ‏ فَإِنَّ فِيهِ شِفَاءً مِنْ أَكْبَرِ الدَّاءِ وَ هُوَ الْكُفْرُ وَ النِّفَاقُ وَ الْغَيُّ وَ الضَّلَالُ

And know! There isn’t any destitution upon anyone after the Quran, nor was there any richness for anyone before the Quran. Seek healing by it from your sicknesses and seek assistance with it upon the adversities, for there is healing in it from the greatest of the diseases, and it is the Kufr, and the hypocrisy, and the error and the straying.

فَاسْأَلُوا اللَّهَ بِهِ وَ تَوَجَّهُوا إِلَيْهِ بِحُبِّهِ وَ لَا تَسْأَلُوا بِهِ خَلْقَهُ إِنَّهُ مَا تَوَجَّهَ الْعِبَادُ إِلَى اللَّهِ تَعَالَى بِمِثْلِهِ

Ask Allah^-azwj by it and divert to it with His^-azwj Love and do not be asking His^-azwj creatures by it. Surely, the servants cannot Divert to Allah^-azwj the Exalted with similar to it.

وَ اعْلَمُوا أَنَّهُ شَافِعٌ مُشَفَّعٌ وَ قَائِلٌ مُصَدَّقٌ وَ أَنَّهُ مَنْ شَفَعَ لَهُ الْقُرْآنُ يَوْمَ الْقِيَامَةِ شُفِّعَ‏ فِيهِ وَ مَنْ مَحَلَ‏ بِهِ الْقُرْآنُ يَوْمَ الْقِيَامَةِ صُدِّقَ عَلَيْهِ

And know! It is an interceder to be interceded for, and a speaker to be ratified, and the one whom the Quran intercedes for on the Day of Qiyamah, he will be interceded for, and the one whom the Quran speaks ill of it will ratify against him on the Day of Qiyamah.

فَإِنَّهُ يُنَادِي مُنَادٍ يَوْمَ الْقِيَامَةِ أَلَا إِنَّ كُلَّ حَارِثٍ مُبْتَلًى فِي حَرْثِهِ وَ عَاقِبَةِ عَمَلِهِ غَيْرَ حَرَثَةِ الْقُرْآنِ فَكُونُوا مِنْ حَرَثَتِهِ وَ أَتْبَاعِهِ وَ اسْتَدِلُّوهُ عَلَى رَبِّكُمْ وَ اسْتَنْصِحُوهُ عَلَى أَنْفُسِكُمْ وَ اتَّهِمُوا عَلَيْهِ آرَاءَكُمْ وَ اسْتَغِشُّوا فِيهِ أَهْوَاءَكُمْ‏

A caller will call out on the Day of Qiyamah: ‘Indeed! Every cultivator will be Tried regarding his cultivation and the consequence of his deeds, apart from cultivators of the Quran!’ So be from its cultivators and its followers and be pointed by it to your Lord^-azwj, and takes its advice upon yourselves, and accuse your own opinions upon it, and overwhelm your whims in it.

الحث على العمل‏

The urging upon the working (good deeds)

الْعَمَلَ الْعَمَلَ ثُمَّ النِّهَايَةَ النِّهَايَةَ وَ الِاسْتِقَامَةَ الِاسْتِقَامَةَ ثُمَّ الصَّبْرَ الصَّبْرَ وَ الْوَرَعَ الْوَرَعَ إِنَّ لَكُمْ نِهَايَةً فَانْتَهُوا إِلَى نِهَايَتِكُمْ وَ إِنَّ لَكُمْ عَلَماً فَاهْتَدُوا بِعَلَمِكُمْ وَ إِنَّ لِلْإِسْلَامِ غَايَةً فَانْتَهُوا إِلَى‏ غَايَتِهِ وَ اخْرُجُوا إِلَى اللَّهِ بِمَا افْتَرَضَ عَلَيْكُمْ مِنْ حَقِّهِ‏ وَ بَيَّنَ لَكُمْ مِنْ وَظَائِفِهِ‏ أَنَا شَاهِدٌ لَكُمْ وَ حَجِيجٌ‏ يَوْمَ الْقِيَامَةِ عَنْكُمْ‏

And He^-asws Said: ‘The work! The work! Then the end! The end! And the straightness! The straightness! Then the patience! The patience! And the devoutness! The devoutness! There is an end point for you all, therefore end up to its end point! And for you there are flags, so be guided with your flags, and for Al-Islam there is a peak, so end up to its peak and bring out to Allah^-azwj from what He^-azwj has Imposed upon you of His^-azwj Rights and has Clarified for you of His^-azwj Demands. I^-asws am a witness for you all and an arguer on the Day of Qiyamah on your behalf!

نصائح للناس‏

The advice(s) to the people

أَلَا وَ إِنَّ الْقَدَرَ السَّابِقَ قَدْ وَقَعَ وَ الْقَضَاءَ الْمَاضِيَ قَدْ تَوَرَّدَ وَ إِنِّي مُتَكَلِّمٌ بِعِدَةِ اللَّهِ وَ حُجَّتِهِ قَالَ اللَّهُ تَعَالَى‏ إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ أَلَّا تَخافُوا وَ لا تَحْزَنُوا وَ أَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ‏

Indeed! And the pre-Determination, preceding is occurring and the Decree, the past, has arrived, and I^-asws am speaking with a Promise of Allah^-azwj and His^-azwj Arguments! Allah^-azwj the Exalted Said: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast, the Angels would descend unto them (saying): ‘Do not fear, and do not grieve, and receive glad tidings of the Paradise which you were Promised [41:30].

وَ قَدْ قُلْتُمْ رَبُّنَا اللَّهُ فَاسْتَقِيمُوا عَلَى كِتَابِهِ وَ عَلَى مِنْهَاجِ أَمْرِهِ وَ عَلَى الطَّرِيقَةِ الصَّالِحَةِ مِنْ عِبَادَتِهِ ثُمَّ لَا تَمْرُقُوا مِنْهَا وَ لَا تَبْتَدِعُوا فِيهَا وَ لَا تُخَالِفُوا عَنْهَا فَإِنَّ أَهْلَ الْمُرُوقِ مُنْقَطَعٌ بِهِمْ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ

And you have already said, ‘Our Lord^-azwj is Allah^-azwj’, therefore be steadfast upon His^-azwj Book and upon the manifesto of His^-azwj Commands, and upon the righteous path of worshipping Him^-azwj, then do not deviate away from it, nor make innovations in it, nor turn away from it, for the people of deviation, (Mercy) will be cut off from them in the Presence of Allah^-azwj on the Day of Qiyamah’.

ثُمَّ إِيَّاكُمْ وَ تَهْزِيعَ‏ الْأَخْلَاقِ وَ تَصْرِيفَهَا وَ اجْعَلُوا اللِّسَانَ وَاحِداً وَ لْيَخْزُنِ الرَّجُلُ لِسَانَهُ‏ فَإِنَّ هَذَا اللِّسَانَ جَمُوحٌ بِصَاحِبِهِ‏

Then beware of swaying the manners and changing them and make the tongue to be one (don’t be double-tongued), and let the man treasure his tongue, for this tongue is stubborn with its owner.

وَ اللَّهِ مَا أَرَى عَبْداً يَتَّقِي تَقْوَى تَنْفَعُهُ حَتَّى [يَخْتَزِنَ‏] يَخْزُنَ لِسَانَهُ وَ إِنَّ لِسَانَ الْمُؤْمِنِ مِنْ وَرَاءِ قَلْبِهِ‏ وَ إِنَّ قَلْبَ الْمُنَافِقِ مِنْ وَرَاءِ لِسَانِهِ لِأَنَّ الْمُؤْمِنَ إِذَا أَرَادَ أَنْ يَتَكَلَّمَ بِكَلَامٍ تَدَبَّرَهُ فِي نَفْسِهِ فَإِنْ كَانَ خَيْراً أَبْدَاهُ وَ إِنْ كَانَ شَرّاً وَارَاهُ

By Allah^-azwj! I^-asws have not seen any servant who is pious with a piety that benefits him until he treasures his tongue, and that the tongue of a Momin is from behind his heart, and the heart of the hypocrite is from behind his tongue, because when the Momin wants to speak with a speech, he ponders it within himself. If it was better for him, he initiates it, and if it were evil, he covers it.

وَ إِنَّ الْمُنَافِقَ يَتَكَلَّمُ بِمَا أَتَى عَلَى لِسَانِهِ لَا يَدْرِي مَا ذَا لَهُ وَ مَا ذَا عَلَيْهِ

And the hypocrite speaks with whatever comes upon his tongue, not knowing what is for him and what is against him.

وَ لَقَدْ قَالَ رَسُولُ اللَّهِ ص لَا يَسْتَقِيمُ إِيمَانُ عَبْدٍ حَتَّى يَسْتَقِيمَ قَلْبُهُ وَ لَا يَسْتَقِيمُ قَلْبُهُ حَتَّى‏ يَسْتَقِيمَ لِسَانُهُ فَمَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يَلْقَى اللَّهَ تَعَالَى وَ هُوَ نَقِيُّ الرَّاحَةِ مِنْ دِمَاءِ الْمُسْلِمِينَ وَ أَمْوَالِهِمْ سَلِيمُ اللِّسَانِ مِنْ أَعْرَاضِهِمْ فَلْيَفْعَلْ‏

And Rasool-Allah^-saww had said: ‘The Eman of a servant will not be straight until his heart is straight, nor will his heart be straight until his tongue is straight’. So the one from you who is capable of meeting Allah^-azwj the Exalted and he is of pure of having been a comfort from the blood of Muslims and their wealth, safe of the tongue from their honours, let him do so.

تحريم البدع‏

Forbiddance of the innovation

وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ الْمُؤْمِنَ يَسْتَحِلُّ الْعَامَ مَا اسْتَحَلَّ عَاماً أَوَّلَ وَ يُحَرِّمُ الْعَامَ مَا حَرَّمَ عَاماً أَوَّلَ وَ أَنَّ مَا أَحْدَثَ النَّاسُ لَا يُحِلُّ لَكُمْ شَيْئاً مِمَّا حُرِّمَ عَلَيْكُمْ وَ لَكِنَّ الْحَلَالَ مَا أَحَلَّ اللَّهُ وَ الْحَرَامَ مَا حَرَّمَ اللَّهُ

‘Know, O servants of Allah^-azwj, that the Momin should permit during the year what he had deemed Permissible in the first (previous) year, and he should prohibit during the year what he had Prohibited during the first (previous) year, and that whatever the people have innovated is not Permissible for you anything from what is Prohibited upon you. But the Permissible is what Allah^-azwj Permitted, and the Prohibited is what Allah^-azwj Prohibited.

فَقَدْ جَرَّبْتُمُ الْأُمُورَ وَ ضَرَّسْتُمُوهَا وَ وُعِظْتُمْ بِمَنْ كَانَ قَبْلَكُمْ وَ ضُرِبَتِ الْأَمْثَالُ لَكُمْ وَ دُعِيتُمْ إِلَى الْأَمْرِ الْوَاضِحِ فَلَا يَصَمُّ عَنْ ذَلِكَ إِلَّا أَصَمُّ وَ لَا يَعْمَى عَنْ ذَلِكَ إِلَّا أَعْمَى وَ مَنْ لَمْ يَنْفَعْهُ اللَّهُ بِالْبَلَاءِ وَ التَّجَارِبِ لَمْ يَنْتَفِعْ بِشَيْ‏ءٍ مِنَ الْعِظَةِ وَ أَتَاهُ التَّقْصِيرُ مِنْ أَمَامِهِ‏ حَتَّى يَعْرِفَ مَا أَنْكَرَ وَ يُنْكِرَ مَا عَرَفَ

You have experienced the matters and bitten (tried) them, and you have been preached by the ones who were before you. They struck the examples for you, and called you to the clear matter, therefore no one would be deaf from that except a deaf one, and no one would be blinded from that except a blind one; and one whom Allah^-azwj cannot Benefit him with the affliction and the experiences, he would not be benefitted by anything from the preaching, and the shortcoming would come to him from his front until he recognises what he denies and denies what he recognises.

– [فَإِنَّ النَّاسَ‏] وَ إِنَّمَا النَّاسُ رَجُلَانِ مُتَّبِعٌ شِرْعَةً وَ مُبْتَدِعٌ بِدْعَةً لَيْسَ مَعَهُ مِنَ اللَّهِ سُبْحَانَهُ بُرْهَانُ سُنَّةٍ وَ لَا ضِيَاءُ حُجَّةٍ

But rather, the people are two (types of) men – the follower of Law and follower of innovation. There isn’t with him any proof of Sunnah from Allah^-azwj nor illumination of a Divine Authority.

القرآن‏

The Quran

[فَإِنَ‏] وَ إِنَّ اللَّهَ سُبْحَانَهُ لَمْ يَعِظْ أَحَداً بِمِثْلِ هَذَا الْقُرْآنِ فَإِنَّهُ حَبْلُ اللَّهِ الْمَتِينُ وَ سَبَبُهُ الْأَمِينُ وَ فِيهِ رَبِيعُ الْقَلْبِ وَ يَنَابِيعُ الْعِلْمِ وَ مَا لِلْقَلْبِ جِلَاءٌ غَيْرُهُ مَعَ أَنَّهُ قَدْ ذَهَبَ الْمُتَذَكِّرُونَ وَ بَقِيَ النَّاسُونَ أَوِ الْمُتَنَاسُونَ

And Allah^-azwj, Glorious is He^-azwj, did not Preach to anyone with the like of the Quran, for it is the strong Rope of Allah^-azwj and His^-azwj trustworthy cause, and therein is a spring of the heart and fountains of the knowledge, and there is no polish for the heart other than it, along with that the remembering ones have gone and there remain the forgetful ones, or the ones pretending to forget.

فَإِذَا رَأَيْتُمْ خَيْراً فَأَعِينُوا عَلَيْهِ وَ إِذَا رَأَيْتُمْ شَرّاً فَاذْهَبُوا عَنْهُ فَإِنَّ رَسُولَ اللَّهِ ص كَانَ يَقُولُ يَا ابْنَ آدَمَ اعْمَلِ الْخَيْرَ وَ دَعِ الشَّرَّ فَإِذَا أَنْتَ جَوَادٌ قَاصِدٌ

So when you see good, then assist upon it, and when you see evil, then go away from it, for Rasool-Allah^-saww had said: ‘O son of Adam^-as! Work the good (deeds) and leave the evil, and you will be aiming for the main path!’

انواع الظلم‏

The types of injustices

أَلَا وَ إِنَّ الظُّلْمَ ثَلَاثَةٌ فَظُلْمٌ لَا يُغْفَرُ وَ ظُلْمٌ لَا يُتْرَكُ و ظُلْمٌ مَغْفُورٌ لَا يُطْلَبُ

‘Indeed! And that the injustices are three – An injustice not Forgiven, and an injustice no left, and an injustice Forgiven, not sought.

فَأَمَّا الظُّلْمُ الَّذِي لَا يُغْفَرُ فَالشِّرْكُ بِاللَّهِ قَالَ اللَّهُ تَعَالَى‏ إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ‏

As for the injustice not Forgiven, so it is the Shirk with Allah^-azwj. Allah^-azwj the Glorious Said: Allah does not Forgive if He is associated with, [4:48].

وَ أَمَّا الظُّلْمُ الَّذِي يُغْفَرُ فَظُلْمُ الْعَبْدِ نَفْسَهُ عِنْدَ بَعْضِ الْهَنَاتِ‏

And as for the injustice which is Forgiven, it is the injustice of the servant to himself at one of the small sins.

وَ أَمَّا الظُّلْمُ الَّذِي لَا يُتْرَكُ فَظُلْمُ الْعِبَادِ بَعْضِهِمْ بَعْضاً الْقِصَاصُ هُنَاكَ شَدِيدٌ لَيْسَ هُوَ جَرْحاً بِاْلمُدَى‏ وَ لَا ضَرْباً بِالسِّيَاطِ وَ لَكِنَّهُ مَا يُسْتَصْغَرُ ذَلِكَ مَعَهُ

And as for the injustice which will not be left, is the injustice of the servants to each other. The Retribution over there is severe. It isn’t an injury with the limit, nor a strike with the whip, but it is what would make everything else seem small (when compared) with it.

فَإِيَّاكُمْ وَ التَّلَوُّنَ فِي دِينِ اللَّهِ فَإِنَّ جَمَاعَةً فِيمَا تَكْرَهُونَ مِنَ الْحَقِّ خَيْرٌ مِنْ فُرْقَةٍ  فِيمَا تُحِبُّونَ مِنَ الْبَاطِلِ وَ إِنَّ اللَّهَ سُبْحَانَهُ لَمْ يُعْطِ أَحَداً بِفُرْقَةٍ خَيْراً مِمَّنْ مَضَى وَ لَا مِمَّنْ بَقِيَ‏

Beware of the changes in the Religion of Allah^-azwj and the unity in what you are disliking from the Truth is better than separation in what you are loving from the falsehood, and that Allah^‑azwj, Glorious is He^-azwj did not Give any goodness to anyone from the ones of the past, by separation, nor from the one who remain.

لزوم الطاعة

The necessitated obedience

يَا أَيُّهَا النَّاسُ طُوبَى لِمَنْ شَغَلَهُ عَيْبُهُ عَنْ عُيُوبِ النَّاسِ وَ طُوبَى لِمَنْ لَزِمَ بَيْتَهُ وَ أَكَلَ قُوتَهُ وَ اشْتَغَلَ بِطَاعَةِ رَبِّهِ وَ بَكَى عَلَى خَطِيئَتِهِ فَكَانَ مِنْ نَفْسِهِ فِي شُغُلٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ

O you people! Beatitude is for the one who his pre-occupied with his own faults (rather than) from faulting the people! And beatitude is for the one who stays in his house, and eats his subsistence, and pre-occupies with obedience of his Lord^-azwj, and cries upon his sins! So, he would be busy with himself, and the people would be in rest from him’.[22]

177 و من كلام له ع في معنى الحكمين‏

Sermon 177 – And from a speech of his^-asws in meaning of the two judges (at arbitration after battle of Siffeen)

فَأَجْمَعَ رَأْيُ مَلَئِكُمْ عَلَى أَنِ اخْتَارُوا رَجُلَيْنِ فَأَخَذْنَا عَلَيْهِمَا أَنْ يُجَعْجِعَا عِنْدَ الْقُرْآنِ وَ لَا يُجَاوِزَاهُ وَ تَكُونَ أَلْسِنَتُهُمَا مَعَهُ وَ قُلُوبُهُمَا تَبَعَهُ فَتَاهَا عَنْهُ وَ تَرَكَا الْحَقَّ وَ هُمَا يُبْصِرَانِهِ

‘The view of your assembly was united upon that they would choose the two men, and we took (a condition) upon them both that they would make it to be with the Quran and not exceed it, and their tongues would happen to be with him, and their hearts would follow it. But they deviated away from it and neglected the truth, and they were both insightful with it.

وَ كَانَ الْجَوْرُ هَوَاهُمَا وَ الِاعْوِجَاجُ [دَأْبَهُمَا] رَأْيَهُمَا وَ قَدْ سَبَقَ اسْتِثْنَاؤُنَا عَلَيْهِمَا فِي الْحُكْمِ بِالْعَدْلِ وَ الْعَمَلِ بِالْحَقِّ سُوءَ رَأْيِهِمَا وَ جَوْرَ حُكْمِهِمَا وَ الثِّقَةُ فِي أَيْدِينَا لِأَنْفُسِنَا حِينَ خَالَفَا سَبِيلَ الْحَقِّ وَ أَتَيَا بِمَا لَا يُعْرَفُ مِنْ مَعْكُوسِ الْحُكْمِ‏

The tyranny was both their whims, and the crookedness was their opinions, and our exclusion had preceded upon them regarding the judging with the justice and working with the truth. Evil were their opinions, and tyrannical were their judgments, and the authority (now) is in our hands for ourselves when they have both opposed the way of the truth, and came with what cannot be recognised, from their inverted wisdom’.[23]

178 و من خطبة له ع في الشهادة و التقوى. و قيل: إنه خطبها بعد مقتل عثمان في أول خلافته‏

Sermon 178 – And from a servant of his^-asws regarding the martyrdom and the piety, and it is said he^-asws had addressed it after the killing of Usman during the beginning of his^-asws caliphate

اللّه و رسوله‏

Allah^-azwj and His^-azwj Rasool^-saww

لَا يَشْغَلُهُ شَأْنٌ وَ لَا يُغَيِّرُهُ زَمَانٌ وَ لَا يَحْوِيهِ مَكَانٌ وَ لَا يَصِفُهُ لِسَانٌ لَا يَعْزُبُ‏ عَنْهُ عَدَدُ قَطْرِ الْمَاءِ وَ لَا نُجُومِ السَّمَاءِ وَ لَا سَوَافِي الرِّيحِ‏ فِي الْهَوَاءِ وَ لَا دَبِيبُ النَّمْلِ عَلَى الصَّفَا وَ لَا مَقِيلُ الذَّرِّ فِي اللَّيْلَةِ الظَّلْمَاءِ يَعْلَمُ مَسَاقِطَ الْأَوْرَاقِ وَ خَفِيَّ طَرْفِ‏ الْأَحْدَاقِ‏

‘A concern does no pre-occupy Him^-azwj, nor does the time change Him^-azwj, nor does a place contain Him^-azwj, nor can a tongue describe Him^-azwj. Neither are the number of drops of the water unknown from Him^-azwj, nor the stars of the sky, nor the currents of the winds in the air, nor the steps of the and upon the solid rock, nor the weight of the particles in the dark night. He^-azwj Knows the falling of the leaves, and the hidden movement of the eyes.

وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ غَيْرَ مَعْدُولٍ بِهِ‏ وَ لَا مَشْكُوكٍ فِيهِ وَ لَا مَكْفُورٍ دِينُهُ وَ لَا مَجْحُودٍ تَكْوِينُهُ‏ شَهَادَةَ مَنْ صَدَقَتْ نِيَّتُهُ وَ صَفَتْ دِخْلَتُهُ‏ وَ خَلَصَ يَقِينُهُ وَ ثَقُلَتْ مَوَازِينُهُ

And I testify that there is no god except Allah^-azwj, without there being an equal for Him^-azwj, nor can He^-azwj be doubted in it, nor can His^-azwj debt (bounties) be paid off, nor can His^-azwj Creating be rejected, a testimony of one who ratified His^-azwj Prophet^-saww and clear is his^-asws entry, and sincere are his^-asws intentions, and heavy are his^-asws scales.

وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ الَمْجُتْبَىَ‏ مِنْ خَلَائِقِهِ وَ الْمُعْتَامُ‏ لِشَرْحِ حَقَائِقِهِ وَ الْمُخْتَصُّ بِعَقَائِلِ‏ كَرَامَاتِهِ‏ وَ الْمُصْطَفَى لِكَرَائِمِ رِسَالاتِهِ وَ الْمُوَضَّحَةُ بِهِ أَشْرَاطُ الْهُدَى‏ وَ الْمَجْلُوُّ بِهِ غِرْبِيبُ‏ الْعَمَى

And I^-asws testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, the Chosen one^-saww from His^-azwj creatures, and the one^-saww Selected for explaining His^-azwj realities, and the one^-saww specialized with the rationalities of His^-azwj Prestige, and the one^-asws Chosen for the Prestige of His^-azwj Message, and the stipulations of the guidance were clarified by him^‑saww, and the gloom of the blindness was polished off by him^-saww.

أَيُّهَا النَّاسُ إِنَّ الدُّنْيَا تَغُرُّ الْمُؤَمِّلَ لَهَا وَ الْمُخْلِدَ إِلَيْهَا وَ لَا تَنْفَسُ‏ بِمَنْ نَافَسَ فِيهَا وَ تَغْلِبُ مَنْ غَلَبَ عَلَيْهَا

O you people! The world deceives the one who hopes for it, and desires the eternity to it, but it does not compete with the one who competes in it and overcomes the one who (tries to) overcome upon it.

وَ ايْمُ اللَّهِ مَا كَانَ قَوْمٌ قَطُّ فِي غَضِ‏ نِعْمَةٍ مِنْ عَيْشٍ فَزَالَ عَنْهُمْ إِلَّا بِذُنُوبٍ اجْتَرَحُوهَا لِ أَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ

And I^-asws swear by Allah^-azwj! There are no people in the greenery of the bounties of life, and these were declined from them except due to the sins they had committed, because Allah^-azwj the Exalted isn’t unjust to the servants [22:10].

وَ لَوْ أَنَّ النَّاسَ حِينَ تَنْزِلُ بِهِمُ النِّقَمُ وَ تَزُولُ عَنْهُمُ النِّعَمُ فَزِعُوا إِلَى رَبِّهِمْ بِصِدْقٍ مِنْ نِيَّاتِهِمْ وَ وَلَهٍ مِنْ قُلُوبِهِمْ لَرَدَّ عَلَيْهِمْ كُلَّ شَارِدٍ وَ أَصْلَحَ لَهُمْ كُلَّ فَاسِدٍ

And if the people, when the afflictions descend with them, and the bounties decline away from them, were to panic to their Lord^-azwj with their sincere intentions, and the (sincere) feeling from their hearts, He^-azwj would Return to them everything lost, and Correct for them everything spoilt.

وَ إِنِّي لَأَخْشَى عَلَيْكُمْ أَنْ تَكُونُوا فِي فَتْرَةٍ وَ قَدْ كَانَتْ أُمُورٌ مَضَتْ مِلْتُمْ فِيهَا مَيْلَةً كُنْتُمْ فِيهَا عِنْدِي غَيْرَ مَحْمُودِينَ وَ لَئِنْ رُدَّ عَلَيْكُمْ أَمْرُكُمْ إِنَّكُمْ لَسُعَدَاءُ وَ مَا عَلَيَّ إِلَّا الْجُهْدُ وَ لَوْ أَشَاءُ أَنْ أَقُولَ لَقُلْتُ‏ عَفَا اللَّهُ عَمَّا سَلَفَ‏

And I^-asws am fearful upon you all that you would become old during a gap period, and the matters were with me^-asws, you would incline during it with an inclination, you would not be praise worthy in my^-asws presence, and if your matters were to be returned to you, you would become fortunate, and there is nothing upon me^-asws except the Jihad. And if I^-asws had so desired, I^-asws would say: Allah^-azwj Pardons what is past’.[24]

179 و من كلام له ع

Sermon 179 – And from a speech of his^-asws –

و قد سأله ذعلب اليماني فقال هل رأيت ربك يا أمير المؤمنين

And Za’lab Al-Yamani had asked him^-asws saying, ‘Have you^-asws seen your^-asws Lord^-azwj, O Amir Al-Momineen^-asws?’

فقال ع أ فأعبد ما لا أرى

He^-asws said: ‘Would I^-asws worship a Lord^-azwj I^-asws do not see?’

فقال و كيف تراه

He said, ‘And how do you^-asws see him?’

فقال‏ لَا تُدْرِكُهُ الْعُيُونُ بِمُشَاهَدَةِ الْعِيَانِ وَ لَكِنْ تُدْرِكُهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ

He^-asws said: ‘The eyes do not realise Him^-azwj with the witnessing of the eyes, but the hearts realise Him^-azwj by the realities of the Eman.

قَرِيبٌ مِنَ الْأَشْيَاءِ غَيْرَ [مُلَامِسٍ‏] مُلَابِسٍ بَعِيدٌ مِنْهَا غَيْرَ مُبَايِنٍ مُتَكَلِّمٌ [بِلَا رَوِيَّةٍ] لَا بِرَوِيَّةٍ مُرِيدٌ لَا بِهِمَّةٍ صَانِعٌ لَا بِجَارِحَةٍ لَطِيفٌ لَا يُوصَفُ بِالْخَفَاءِ كَبِيرٌ لَا يُوصَفُ بِالْجَفَاءِ بَصِيرٌ لَا يُوصَفُ بِالْحَاسَّةِ رَحِيمٌ لَا يُوصَفُ بِالرِّقَّةِ تَعْنُو الْوُجُوهُ لِعَظَمَتِهِ وَ تَجِبُ الْقُلُوبُ‏ مِنْ مَخَافَتِهِ‏

He^-azwj is near to the things without attachment, far from these without detachment, a Speaker not with reflection, an Intender without preparation, a Maker not with limbs, Subtle Who cannot be described with the concealment, Great Who cannot be described with the haughtiness, Seeing Who cannot be described with the senses, Merciful Who cannot be described with the tenderness. The faces lower to His^-azwj Magnificence, and the hearts tremble from fearing Him^-azwj’.[25]

180 و من خطبة له ع في ذم العاصين من أصحابه‏

Sermon 180 – And from a sermon of his^-asws in condemnation of the disobedient ones from his^-asws companions

أَحْمَدُ اللَّهَ عَلَى مَا قَضَى مِنْ أَمْرٍ وَ قَدَّرَ مِنْ فِعْلٍ وَ عَلَى ابْتِلَائِي بِكُمْ أَيَّتُهَا الْفِرْقَةُ الَّتِي إِذَا أَمَرْتُ لَمْ تُطِعْ وَ إِذَا دَعَوْتُ لَمْ تُجِبْ

‘I^-asws praise Allah^-azwj upon what He^-azwj has Decreed from a Command and pre-Determined from a deed, and upon my^-asws being Tried with you all. O you sect which when it is ordered, does not obey, and when it is called, does not respond!

إِنْ [أُهْمِلْتُمْ‏] أُمْهِلْتُمْ‏ خُضْتُمْ وَ إِنْ حُورِبْتُمْ خُرْتُمْ‏ وَ إِنِ اجْتَمَعَ النَّاسُ عَلَى إِمَامٍ طَعَنْتُمْ وَ إِنْ أُجِئْتُمْ إِلَى مُشَاقَّةٍ نَكَصْتُمْ. لَا أَبَا لِغَيْرِكُمْ‏ مَا تَنْتَظِرُونَ بِنَصْرِكُمْ وَ الْجِهَادِ عَلَى حَقِّكُمْ الْمَوْتَ أَوِ الذُّلَّ لَكُمْ

If you are given respite you engage in vain discourse, and if you are battled against you fall down in weakness, and if the people unite upon a leader you taunt, and if respond to a difficulty you are deficient. May there be no father for others! What are you waiting with your help and the Jihad upon your rights? The death or the disgrace for you?

فَوَاللَّهِ لَئِنْ جَاءَ يَومِي وَ لَيَأْتِيَنِّي لَيُفَرِّقَنَّ بَيْنِي وَ بَيْنِكُمْ وَ أَنَا لِصُحْبَتِكُمْ قَالٍ‏ وَ بِكُمْ غَيْرُ كَثِيرٍ لِلَّهِ أَنْتُمْ أَ مَا دِينٌ يَجْمَعُكُمْ وَ لَا حَمِيَّةٌ تَشْحَذُكُمْ‏

By Allah^-azwj! If my^-asws day were to come, and it will come, it would separate between me^-asws and you, and I^-asws am sick of your company, and with you. For the Sake of Allah^-azwj, you all! Is there no religion to unite you, nor any protectorate (settlement) than honours you?

أَ وَ لَيْسَ عَجَباً أَنَّ مُعَاوِيَةَ يَدْعُو الْجُفَاةَ الطَّغَامَ‏ فَيَتَّبِعُونَهُ عَلَى غَيْرِ مَعُونَةٍ وَ لَا عَطَاءٍ وَ أَنَا أَدْعُوكُمْ وَ أَنْتُمْ تَرِيكَةُ الْإِسْلَامِ‏ وَ بَقِيَّةُ النَّاسِ إِلَى الْمَعُونَةِ أَوْ طَائِفَةٍ مِنَ الْعَطَاءِ- [فَتَتَفَرَّقُونَ‏] فَتَفَرَّقُونَ عَنِّي وَ تَخْتَلِفُونَ عَلَيَّ إِنَّهُ لَا يَخْرُجُ إِلَيْكُمْ مِنْ أَمْرِي [رِضًا] رِضًى فَتَرْضَوْنَهُ وَ لَا سُخْطٌ فَتَجْتَمِعُونَ عَلَيْهِ وَ إِنَّ أَحَبَّ مَا أَنَا لَاقٍ إِلَيَّ الْمَوْتُ

Is it not strange that Muawiya is calling the disloyal, the riff raff, and they are following him without being upon any support or award, and I^-asws am calling you and you are the legacy of Al-Islam and remainder of the people, to the support, or a party from the award, and you are separating away from me^-asws and are differing upon me^-asws! There does not come out to you any instruction from me^-asws I^-asws am pleased with, so you agree to it, nor any anger so you unite against it, and the most beloved of what I^-asws want to encounter is the death.

قَدْ دَارَسْتُكُمُ الْكِتَابَ‏ وَ فَاتَحْتُكُمُ الْحِجَاجَ‏ وَ عَرَّفْتُكُمْ مَا أَنْكَرْتُمْ وَ سَوَّغْتُكُمْ‏ مَا مَجَجْتُمْ لَوْ كَانَ الْأَعْمَى يَلْحَظُ أَوِ النَّائِمُ يَسْتَيْقِظُ- وَ أَقْرِبْ بِقَوْمٍ‏ مِنَ الْجَهْلِ بِاللَّهِ قَائِدُهُمْ مُعَاوِيَةُ وَ مُؤَدِّبُهُمُ ابْنُ النَّابِغَةِ

I^-asws have taught you the Book and opened for you the arguments, and made you recognise what you were denying, and made you swallow what you had spat out. Even if it was the blind, he would have seen, or the one asleep, he would have awakened. And the closest of the people from the ignorance with Allah^-azwj is their leader Muawiya and their discipliner Ibn Al-Nabigha (Amro Bin Al-Aas)!’[26]

181 وَ مِنْ كَلَامٍ لَهُ ع:

Sermon 181 – And from a speech of his^-asws –

وَ قَدْ أَرْسَلَ رَجُلًا مِنْ أَصْحَابِهِ يَعْلَمُ لَهُ عِلْمَ أَحْوَالِ قَوْمٍ مِنْ جُنْدِ الْكُوفَةِ قَدْ هَمُّوا بِاللِّحَاقِ بِالْخَوَارِجِ وَ كَانُوا عَلَى خَوْفٍ مِنْهُ ع فَلَمَّا عَادَ إِلَيْهِ الرَّجُلُ قَالَ لَهُ أَ أَمِنُوا فَقَطَنُوا أَمْ جَبَنُوا فَظَعَنُوا

And he^-asws had sent a man from his^-asws companions to know for him^-asws the knowledge of the people from an army of Al-Kufa who had thought with joining up with the Kharijites, and they were upon a fear from him^-asws. When the man returned to him^-asws, he^-asws said to him: ‘Are they believing and remaining or are cowards and moving away?’

فَقَالَ الرَّجُلُ بَلْ ظَعَنُوا يَا أَمِيرَ الْمُؤْمِنِينَ

The man said, ‘But, they are moving away, O Amir Al-Momineen^-asws!’

فَقَالَ ع‏ بُعْداً لَهُمْ‏ كَما بَعِدَتْ ثَمُودُ أَمَا لَوْ أُشْرِعَتِ‏ الْأَسِنَّةُ إِلَيْهِمْ وَ صُبَّتِ السُّيُوفُ عَلَى هَامَاتِهِمْ‏ لَقَدْ نَدِمُوا عَلَى مَا كَانَ مِنْهُمْ إِنَّ الشَّيْطَانَ الْيَوْمَ قَدِ اسْتَفَلَّهُمْ‏ وَ هُوَ غَداً مُتَبَرِّئٌ مِنْهُمْ وَ مُتَخَلٍ‏ عَنْهُمْ

He^-asws said: ‘Remoteness is for them, as was remoteness (for the people) of Samood! [11:95]. But, if I^-asws had unsheathed the blades to them and the swords had hit upon their heads, they would have regretted upon what had happened from them. Today the Satan^-la has scattered them, and tomorrow he^-la would be disavowing from them and vacating from (abandoning) them.

فَحَسْبُهُمْ بِخُرُوجِهِمْ‏ مِنَ الْهُدَى وَ ارْتِكَاسِهِمْ‏ فِي الضَّلَالِ وَ الْعَمَى وَ صَدِّهِمْ‏ عَنِ الْحَقِّ وَ جِمَاحِهِمْ‏ فِي التِّيهِ‏

It is sufficient for them, their exiting from the guidance and their reversion into the straying and the blindness, and their hindering from the truth, and their groping (wandering) in the darkness’.[27]

182 وَ مِنْ خُطْبَةٍ لَهُ ع:

Sermon 182 – And from a sermon of his^-asws –

رُوِيَ عَنْ نَوْفٍ الْبَكَالِيِّ قَالَ خَطَبَنَا بِهَذِهِ الْخُطْبَةِ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ع بِالْكُوفَةِ وَ هُوَ قَائِمٌ عَلَى حِجَارَةٍ نَصَبَهَا لَهُ جَعْدَةُ بْنُ هُبَيْرَةَ الْمَخْزُومِيُّ وَ عَلَيْهِ مِدْرَعَةٌ مِنْ صُوفٍ‏ وَ حَمَائِلُ سَيْفِهِ لِيفٌ وَ فِي رِجْلَيْهِ نَعْلَانِ مِنْ لِيفٍ وَ كَأَنَّ جَبِينَهُ ثَفِنَةُ بَعِيرٍ

‘From Nowf Al-Bakaly who said, ‘Amir Al-Momineen^-asws addressed to us with this sermon and he^-asws was standing upon stones having placed for him by Ja’dah Bin Hubeyra Al-Makhzumi, and upon him^-asws was a woollen apparel, and the belt of his^-asws sword was of palm leaves, and in his^-asws legs were slippers of palm leaves, and it was as if on his^-asws forehead was (mark like) the knee of a camel (due to prolonged Sajdahs).

حمد اللّه و استعانته‏

Praise of Allah^-azwj and seeking His^-azwj Assistance

فَقَالَ ع- الْحَمْدُ لِلَّهِ الَّذِي إِلَيْهِ مَصَائِرُ الْخَلْقِ وَ عَوَاقِبُ الْأَمْرِ نَحْمَدُهُ عَلَى عَظِيمِ إِحْسَانِهِ وَ نَيِّرِ بُرْهَانِهِ وَ نَوَامِي‏ فَضْلِهِ وَ امْتِنَانِهِ حَمْداً يَكُونُ لِحَقِّهِ قَضَاءً وَ لِشُكْرِهِ أَدَاءً وَ إِلَى ثَوَابِهِ مُقَرِّباً وَ لِحُسْنِ مَزِيدِهِ مُوجِباً

He^-asws said: ‘The Praise is for Allah^-azwj Who, to Him^-azwj is the destination of the creatures and end-result of the matters. We praise Him^-azwj upon the His^-azwj Mighty Favours, and Radiant proofs, and the increase of His^-azwj Grace and His^-azwj Conferment(s), praise which happens to be a fulfilment of His^-azwj Right and payment of His^-azwj thanks, and drawing near to His^-azwj Rewards, and obligating to the excellence of His^-azwj Increase.

وَ نَسْتَعِينُ بِهِ اسْتِعَانَةَ رَاجٍ لِفَضْلِهِ مُؤَمِّلٍ لِنَفْعِهِ وَاثِقٍ بِدَفْعِهِ مُعْتَرِفٍ لَهُ بِالطَّوْلِ‏ مُذْعِنٍ لَهُ بِالْعَمَلِ وَ الْقَوْلِ

And we seek assistance with Him^-azwj, seeking of the one desirous for His^-azwj Grace and hopeful to His^-azwj Benefits, and trusting with His^-azwj Defence, and acknowledging to Him^-azwj with the Leniency, obedient to Him^-azwj with the deeds and the words.

وَ نُؤْمِنُ بِهِ إِيمَانَ مَنْ رَجَاهُ مُوقِناً وَ أَنَابَ إِلَيْهِ مُؤْمِناً وَ خَنَعَ‏ لَهُ مُذْعِناً وَ أَخْلَصَ لَهُ مُوَحِّداً وَ عَظَّمَهُ مُمَجِّداً وَ لَاذَ بِهِ رَاغِباً مُجْتَهِداً

And we believe in Him^-azwj with the belief of the one whose hope is certain, and is penitent to Him^-azwj as a Momin, and lowers to Him^-azwj in humbleness, and sincere to Him^-azwj of being unitarian, and magnifies His^-azwj Glory, and seeks refuge with Him^-azwj desirous, striving.

اللّه الواحد

Allah^-azwj the One

لَمْ يُولَدْ سُبْحَانَهُ فَيَكُونَ فِي الْعِزِّ مُشَارَكاً وَ لَمْ يَلِدْ فَيَكُونَ مَوْرُوثاً هَالِكاً وَ لَمْ يَتَقَدَّمْهُ وَقْتٌ وَ لَا زَمَانٌ وَ لَمْ يَتَعَاوَرْهُ زِيَادَةٌ وَ لَا نُقْصَانٌ‏ بَلْ ظَهَرَ لِلْعُقُولِ بِمَا أَرَانَا مِنْ عَلَامَاتِ التَّدْبِيرِ الْمُتْقَنِ وَ الْقَضَاءِ الْمُبْرَمِ

He^-azwj the Glorious is not begotten so there would happen to be any participant in the Mighty, and He^-azwj does not beget so there would be an inheritor after death, and neither does time precede Him^-azwj, nor era, nor does the increase or decrease affect Him^-azwj. But He^-azwj appears to the intellects by what He^-azwj has Shown us from the signs of the intricate arrangement and the accomplished Decrees.

فَمِنْ شَوَاهِدِ خَلْقِهِ خَلْقُ السَّمَاوَاتِ مُوَطَّدَاتٍ‏ بِلَا عَمَدٍ قَائِمَاتٍ بِلَا سَنَدٍ دَعَاهُنَّ فَأَجَبْنَ طَائِعَاتٍ مُذْعِنَاتٍ غَيْرَ مُتَلَكِّئَاتٍ‏ وَ لَا مُبْطِئَاتٍ وَ لَوْ لَا إِقْرَارُهُنَّ لَهُ بِالرُّبُوبِيَّةِ وَ إِذْعَانُهُنَّ بِالطَّوَاعِيَةِ لَمَا جَعَلَهُنَّ مَوْضِعاً لِعَرْشِهِ وَ لَا مَسْكَناً لِمَلَائِكَتِهِ وَ لَا مَصْعَداً لِلْكَلِمِ الطَّيِّبِ وَ الْعَمَلِ الصَّالِحِ مِنْ خَلْقِهِ

From the evidence(s) of His^-azwj creation is the creation of the skies, pegged without pillars, standing without support. He^-azwj Called them and they answered obediently, compliant, without laziness or delay, and had it not been for their acknowledgment with the Lordship, and humbleness with the obedience, He^-azwj would not have Made for them a place for His^-azwj Throne nor a dwelling for His^-azwj Angels, nor an ascendance for the good word and the righteous deeds from His^-azwj creatures.

جَعَلَ نُجُومَهَا أَعْلَاماً يَسْتَدِلُّ بِهَا الْحَيْرَانُ فِي مُخْتَلِفِ فِجَاجِ الْأَقْطَارِ لَمْ يَمْنَعْ ضَوْءَ نُورِهَا ادْلِهْمَامُ‏ سُجُفِ‏ اللَّيْلِ الْمُظْلِمِ وَ لَا اسْتَطَاعَتْ جَلَابِيبُ‏ سَوَادِ الْحَنَادِسِ‏ أَنْ تَرُدَّ مَا شَاعَ‏ فِي السَّمَاوَاتِ مِنْ تَلَأْلُؤِ نُورِ الْقَمَرِ

He^-azwj Made its start as markings what the confused one can be pointed with in various passages of the horizon(s).  The illumination of their radiance is not prevented by the curtains of the dark night, nor does the pull of the dark night has the capacity to repel what is shining in the skies from spreading radiance of the moon.

فَسُبْحَانَ مَنْ لَا يَخْفَى عَلَيْهِ سَوَادُ غَسَقٍ دَاجٍ‏ وَ لَا لَيْلٍ سَاجٍ‏ فِي بِقَاعِ الْأَرَضِينَ الْمُتَطَأْطِئَاتِ‏ وَ لَا فِي يَفَاعِ السُّفْعِ‏ الْمُتَجَاوِرَاتِ وَ مَا يَتَجَلْجَلُ بِهِ الرَّعْدُ فِي أُفُقِ السَّمَاءِ وَ مَا تَلَاشَتْ‏ عَنْهُ بُرُوقُ الْغَمَامِ وَ مَا تَسْقُطُ مِنْ وَرَقَةٍ تُزِيلُهَا عَنْ مَسْقَطِهَا عَوَاصِفُ الْأَنْوَاءِ وَ انْهِطَالُ السَّمَاءِ

Glorious is the One, the dark dusk is not hidden unto Him^-azwj, or the gloom of a night in the spots of the low lands, nor in spots adjacent to the highlands, nor can the thunder shudder with it in the horizons of the sky, and the lightning of the clouds does not fade away from it, and what falls off from leaves blown away from its falling places by various storms, and downpours of the sky.

وَ يَعْلَمُ مَسْقَطَ الْقَطْرَةِ وَ مَقَرَّهَا وَ مَسْحَبَ الذَّرَّةِ وَ مَجَرَّهَا وَ مَا يَكْفِي الْبَعُوضَةَ مِنْ قُوتِهَا وَ مَا تَحْمِلُ [مِنَ‏] الْأُنْثَى فِي بَطْنِهَا

And He^-azwj Knows the falling of the drop and its settling, and the pull of the particles (atoms) and their flow, and what would suffice the mosquito of its subsistence and that what the female bears in her belly.

عود إلى الحمد

Return to the Praise

وَ الْحَمْدُ لِلَّهِ الْكَائِنِ قَبْلَ أَنْ يَكُونَ كُرْسِيٌّ أَوْ عَرْشٌ أَوْ سَمَاءٌ أَوْ أَرْضٌ أَوْ جَانٌّ أَوْ إِنْسٌ لَا يُدْرَكُ بِوَهْمٍ‏ وَ لَا يُقَدَّرُ بِفَهْمٍ وَ لَا يَشْغَلُهُ سَائِلٌ‏ وَ لَا يَنْقُصُهُ نَائِلٌ‏ وَ لَا يَنْظُرُ بِعَيْنٍ وَ لَا يُحَدُّ بِأَيْنٍ‏ وَ لَا يُوصَفُ بِالْأَزْوَاجِ‏ وَ لَا يُخْلَقُ بِعِلَاجٍ‏ وَ لَا يُدْرَكُ بِالْحَوَاسِّ وَ لَا يُقَاسُ بِالنَّاسِ

And the Praise is for Allah^-azwj, existing before the existence of the Chair, or the Throne, or sky, or earth, or Jinn, or humans. He^-azwj cannot be realised by the imaginations, nor measured by understandings, nor does a beggar pre-occupy Him^-azwj, nor does an attained reduce Him^-azwj, nor can He^-azwj be looked at with an eye, nor be limited by ‘where’, nor described as being with the spouses, nor did He^-azwj Create by the tools, nor can He^-azwj be detected by the senses, nor can He^-azwj be compared with the people.

الَّذِي كَلَّمَ‏ مُوسى‏ تَكْلِيماً وَ أَرَاهُ مِنْ آيَاتِهِ عَظِيماً بِلَا جَوَارِحَ وَ لَا أَدَوَاتٍ وَ لَا نُطْقٍ وَ لَا لَهَوَاتٍ‏ بَلْ إِنْ كُنْتَ صَادِقاً أَيُّهَا الْمُتَكَلِّفُ‏ لِوَصْفِ رَبِّكَ فَصِفْ جِبْرِيلَ وَ مِيكَائِيلَ وَ جُنُودَ الْمَلَائِكَةِ الْمُقَرَّبِينَ فِي حُجُرَاتِ‏ الْقُدُسِ مُرْجَحِنِّينَ‏ مُتَوَلِّهَةً عُقُولُهُمْ أَنْ يَحُدُّوا أَحْسَنَ الْخَالِقِينَ

The One^-azwj Who Spoke to Musa^-as with a speech, and Showed him^-as from His^-azwj great signs, being without any limbs or tools, nor did He^-azwj Speak with the organ of speech. But, if you are truthful, O you one encumbered (yourself) to describe your Lord^-azwj, then describe Jibraeel^-as and the armies of the Angels of Proximity being in the Holy Chambers. Their intellects would be perplexed from trying to limit the best of the creators.

فَإِنَّمَا يُدْرَكُ بِالصِّفَاتِ ذَوُو الْهَيْئَاتِ وَ الْأَدَوَاتِ وَ مَنْ يَنْقَضِي إِذَا بَلَغَ أَمَدَ حَدِّهِ بِالْفَنَاءِ فَلَا إِلَهَ إِلَّا هُوَ أَضَاءَ بِنُورِهِ كُلَّ ظَلَامٍ وَ أَظْلَمَ بِظُلْمَتِهِ كُلَّ نُورٍ

And rather, He^-azwj can be realised by the attributes of the ones with bodies and limbs, and the one who expire when they reach the extent of its limit by perishing. So, there is no god except He^-azwj! Every darkness is illuminated by His^-azwj Light, and every light gets darkened by His^-azwj Darkness’.

الوصية بالتقوى‏

The advising with piety

أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ الَّذِي أَلْبَسَكُمُ الرِّيَاشَ‏ وَ أَسْبَغَ عَلَيْكُمُ الْمَعَاشَ فَلَوْ أَنَّ أَحَداً يَجِدُ إِلَى الْبَقَاءِ سُلَّماً أَوْ لِدَفْعِ الْمَوْتِ سَبِيلًا لَكَانَ ذَلِكَ سُلَيْمَانَ بْنَ دَاوُدَ ع الَّذِي سُخِّرَ لَهُ مُلْكُ الْجِنِّ وَ الْإِنْسِ مَعَ النُّبُوَّةِ وَ عَظِيمِ الزُّلْفَةِ

I advise you, (O) servants of Allah^-azwj, with fearing Allah^-azwj Who has Clothed you the feathers and has Perfected the living for you, and if anyone could have found a ladder the remaining (everlasting life) or (a way) a way to repel the death, that would have been Suleyman^-as Bin Dawood^-as, the one for whom Allah^-azwj Subdued the kingdoms of the Jinn and the human, along with (having) the Prophet-hood, and magnificent rank.

فَلَمَّا اسْتَوْفَى طُعْمَتَهُ‏ وَ اسْتَكْمَلَ مُدَّتَهُ رَمَتْهُ قِسِيُّ الْفَنَاءِ بِنِبَالِ الْمَوْتِ وَ أَصْبَحَتِ الدِّيَارُ مِنْهُ‏ خَالِيَةً وَ الْمَسَاكِنُ مُعَطَّلَةً وَ وَرِثَهَا قَوْمٌ آخَرُونَ

But, when his food (intake) had expired, and his term was complete, the bow of termination shot at him^-as with the arrow of death, and the houses became vacant from him^-as, and the dwellings suspended, and other people inherited these.

وَ إِنَّ لَكُمْ فِي الْقُرُونِ السَّالِفَةِ لَعِبْرَةً أَيْنَ الْعَمَالِقَةُ وَ أَبْنَاءُ الْعَمَالِقَةِ أَيْنَ الْفَرَاعِنَةُ وَ أَبْنَاءُ الْفَرَاعِنَةِ أَيْنَ أَصْحَابُ مَدَائِنِ الرَّسِّ الَّذِينَ قَتَلُوا النَّبِيِّينَ وَ أَطْفَئُوا سُنَنَ الْمُرْسَلِينَ وَ أَحْيَوْا سُنَنَ الْجَبَّارِينَ أَيْنَ الَّذِينَ سَارُوا بِالْجُيُوشِ وَ هَزَمُوا [الْأُلُوفَ‏] بِالْأُلُوفِ وَ عَسْكَرُوا الْعَسَاكِرَ وَ مَدَّنُوا الْمَدَائِنَ

And surely there is a lesson for you in the previous generations. Where are the Amalekites and the sons of Amalekites? Where are the Pharaohs^-la and the sons of Pharaohs^-la? Where are the companions of the cities of Al Raas? They killed the Prophets and extinguished the Sunnah’s of the Messengers^-as, and they revived the sunnah’s (ways) of the tyrants. Where are the ones who had travelled with the armies and had attacked by the thousands, and they encamped the armies, and they built (populated) the cities?’

وَ مِنْهَا قَدْ لَبِسَ لِلْحِكْمَةِ جُنَّتَهَا وَ أَخَذَهَا بِجَمِيعِ أَدَبِهَا مِنَ الْإِقْبَالِ عَلَيْهَا وَ الْمَعْرِفَةِ بِهَا وَ التَّفَرُّغِ لَهَا فَهِيَ عِنْدَ نَفْسِهِ ضَالَّتُهُ الَّتِي يَطْلُبُهَا وَ حَاجَتُهُ الَّتِي يَسْأَلُ عَنْهَا

And from it – ‘He^-ajfj (Al-Mahdi^-ajfj) will be wearing for the wisdom, its shield, and he^–ajfj shall take it with entirety of its etiquettes, from the paying attention upon it and the understanding with it, and being free for it, and it would be in his^-ajfj view, his^-ajfj lost property which he^-ajfj had been seeking it, which he^-ajfj would be asked about.

فَهُوَ مُغْتَرِبٌ إِذَا اغْتَرَبَ الْإِسْلَامُ وَ ضَرَبَ بِعَسِيبِ ذَنَبِهِ‏ وَ أَلْصَقَ الْأَرْضَ بِجِرَانِهِ‏ بَقِيَّةٌ مِنْ بَقَايَا حُجَّتِهِ خَلِيفَةٌ مِنْ خَلَائِفِ أَنْبِيَائِهِ‏

He^-ajfj would be alienated when Al-Islam is alienated and striking with its extremity (like an exhausted camel) and sticking to the ground with its sides. He^-ajfj would be the remainder from the remaining of His^-azwj Divine Authorities, a caliph from the caliphs of the Prophets^-as’.

ثم قال عليه السلام‏ أَيُّهَا النَّاسُ إِنِّي قَدْ بَثَثْتُ لَكُمُ الْمَوَاعِظَ الَّتِي وَعَظَ [بِهَا الْأَنْبِيَاءُ] الْأَنْبِيَاءُ بِهَا أُمَمَهُمْ وَ أَدَّيْتُ إِلَيْكُمْ مَا أَدَّتِ الْأَوْصِيَاءُ إِلَى مَنْ بَعْدَهُمْ وَ أَدَّبْتُكُمْ بِسَوْطِي فَلَمْ تَسْتَقِيمُوا وَ حَدَوْتُكُمْ بِالزَّوَاجِرِ فَلَمْ تَسْتَوْسِقُوا لِلَّهِ أَنْتُمْ أَ تَتَوَقَّعُونَ إِمَاماً غَيْرِي يَطَأُ بِكُمُ الطَّرِيقَ وَ يُرْشِدُكُمُ السَّبِيلَ

Then he^-asws, may the greetings be upon him^-asws, said: ‘O you people! I^-asws have propagated to you all the preaching which the Prophets^-as had preached with to their^-as communities, and I^-asws have conveyed to you all what the successors^-as had conveyed to the ones after them^-as, and I^-as have disciplined you with my^-asws whip, but you were not straightened, and I^-asws guided you with the exhortations but you did not adhere with Allah^-azwj. Are you all anticipating an imam other than me^-asws to tread the path with you, and guide you to the way?

أَلَا إِنَّهُ قَدْ أَدْبَرَ مِنَ الدُّنْيَا مَا كَانَ مُقْبِلًا وَ أَقْبَلَ مِنْهَا مَا كَانَ مُدْبِراً- وَ أَزْمَعَ التَّرْحَالَ عِبَادُ اللَّهِ الْأَخْيَارُ وَ بَاعُوا قَلِيلًا مِنَ الدُّنْيَا لَا يَبْقَى بِكَثِيرٍ مِنَ الْآخِرَةِ لَا يَفْنَى

Indeed! It has been turned away from the word what had been forwarded, and it has been forwarded what had been turned away. And they have prepared for the departure, the good servants of Allah^-azwj, and they are selling little from the world which will not remain, for a lot from the Hereafter which will not perish.

مَا ضَرَّ إِخْوَانَنَا الَّذِينَ سُفِكَتْ دِمَاؤُهُمْ وَ هُمْ بِصِفِّينَ أَلَّا يَكُونُوا الْيَوْمَ أَحْيَاءً يُسِيغُونَ الْغُصَصَ وَ يَشْرَبُونَ الرَّنْقَ‏ قَدْ وَ اللَّهِ لَقُوا اللَّهَ فَوَفَّاهُمْ أُجُورَهُمْ وَ أَحَلَّهُمْ دَارَ الْأَمْنِ بَعْدَ خَوْفِهِمْ

What harmed our brothers, the ones who had shed their blood while they were at Siffeen? Today they do not happen to be choking upon the food and drinking the turbid (water). By Allah^-azwj! They have met Allah^-azwj, so He^-azwj has Fulfilled their Rewards and has Legalised for them the secure house after their fear.

أَيْنَ إِخْوَانِيَ الَّذِينَ رَكِبُوا الطَّرِيقَ وَ مَضَوْا عَلَى الْحَقِّ أَيْنَ عَمَّارٌ وَ أَيْنَ ابْنُ التَّيِّهَانِ‏ وَ أَيْنَ ذُو الشَّهَادَتَيْنِ‏ وَ أَيْنَ نُظَرَاؤُهُمْ مِنْ إِخْوَانِهِمُ الَّذِينَ تَعَاقَدُوا عَلَى الْمَنِيَّةِ وَ أُبْرِدَ بِرُءُوسِهِمْ‏ إِلَى الْفَجَرَةِ

Where are my^-asws brothers, the ones who had ridden the road and continued upon the truth? Where is Ammar^-ra (Bin Yasser)? And where is Ibn Al Tayhan (Abu Al-Haysam Malik Bin Al-Tayhan, a companion of Rasool-Allah^-saww)? And where is Zul Shahadateyn (Khuzeyman Bin Sabit Al-Ansari)? And where are their peers from their brothers, the ones who had made a pact upon the death and their heads were dispatched to the immoral ones?’

قَالَ ثُمَّ ضَرَبَ بِيَدِهِ [إِلَى‏] عَلَى لِحْيَتِهِ الشَّرِيفَةِ الْكَرِيمَةِ فَأَطَالَ الْبُكَاءَ ثُمَّ قَالَ ع- [أَوْهِ‏] أَوِّهِ‏ عَلَى إِخْوَانِيَ الَّذِينَ تَلَوُا الْقُرْآنَ فَأَحْكَمُوهُ وَ تَدَبَّرُوا الْفَرْضَ فَأَقَامُوهُ- أَحْيَوُا السُّنَّةَ وَ أَمَاتُوا الْبِدْعَةَ دُعُوا لِلْجِهَادِ فَأَجَابُوا وَ وَثِقُوا بِالْقَائِدِ فَاتَّبَعُوهُ‏

He (the narrator) said, ‘Then he^-asws struck his^-asws hand upon his^-asws noble, honourable beard, and prolonged the weeping. Then he^-asws said: ‘Aah upon my^-asws brother, the ones who recited the Quran, so they judged by it, and they pondered the Impositions, so they established it! They revived the Sunnah, and they killed off the innovations. They were called to the Jihad, so they answered, and they trusted the guide, so they followed him^-asws!’

ثُمَّ نَادَى بِأَعْلَى صَوْتِهِ- الْجِهَادَ الْجِهَادَ عِبَادَ اللَّهِ أَلَا وَ إِنِّي مُعَسْكِرٌ فِي يَومِي هَذَا فَمَنْ أَرَادَ الرَّوَاحَ إِلَى اللَّهِ فَلْيَخْرُجْ‏

Then he^-asws called out at the top of his^-asws voice: ‘The Jihad! The Jihad, (O) servants of Allah^‑azwj! Indeed, and I^-asws am conscripting soldiers during this day of mine^-asws, so the one who wants the departure to Allah^-azwj, let him come out!’

قَالَ نَوْفٌ وَ عَقَدَ لِلْحُسَيْنِ ع فِي عَشَرَةِ آلَافٍ وَ لِقَيْسِ بْنِ سَعْدٍ رَحِمَهُ اللَّهُ فِي عَشَرَةِ آلَافٍ وَ لِأَبِي أَيُّوبَ الْأَنْصَارِيِّ فِي عَشَرَةِ آلَافٍ وَ لِغَيْرِهِمْ عَلَى أَعْدَادٍ أُخَرَ وَ هُوَ يُرِيدُ الرَّجْعَةَ إِلَى صِفِّينَ

Nowf (the narrator) said, ‘And he^-asws tied (the flag) for Al-Husayn^-asws in (a battalion of) ten thousand, and for Qays Bin Sa’ad, may Allah^-azwj have Mercy on him, in (a battalion of) ten thousand, and for Abu Ayoub Al-Ansari in (a battalion) of ten thousand, and for others upon other numbers, and he^-asws wanted to return to Siffeen.

فَمَا دَارَتِ الْجُمُعَةُ حَتَّى ضَرَبَهُ الْمَلْعُونُ ابْنُ مُلْجَمٍ لَعَنَهُ اللَّهُ فَتَرَاجَعَتِ الْعَسَاكِرُ فَكُنَّا كَأَغْنَامٍ فَقَدَتْ رَاعِيهَا تَخْتَطِفُهَا الذِّئَابُ مِنْ كُلِّ مَكَانٍ‏

The Friday (a week) did not rotate until the Accursed Ibn Al-Muljim^-la, may Allah^-azwj Curse him^‑la struck him^-asws. So the armies returned, so we were like sheep having lost their shepherd. The wolves were devouring from it (us) from every place’.[28]

183 من خطبة له ع في قدرة اللّه و في فضل القرآن و في الوصية بالتقوى الله تعالى‏

Sermon 183 – From a servant of his^-asws regarding the Power of Allah^-azwj, and regarding merits of the Quran, and regarding the advice with fearing Allah^-azwj the Exalted

الْحَمْدُ لِلَّهِ الْمَعْرُوفِ مِنْ غَيْرِ رُؤْيَةٍ وَ الْخَالِقِ مِنْ غَيْرِ مَنْصَبَةٍ خَلَقَ الْخَلَائِقَ بِقُدْرَتِهِ وَ اسْتَعْبَدَ الْأَرْبَابَ بِعِزَّتِهِ وَ سَادَ الْعُظَمَاءَ بِجُودِهِ

‘The Praise is for Allah^-azwj, the recognised from without been seen, and the Creator from without any toil (labour). He^-azwj Created the creation by His^-azwj Power and Enslaved the lords by His^‑azwj Might and Prevailed over the mighty ones by His^-azwj Generosity.

وَ هُوَ الَّذِي أَسْكَنَ الدُّنْيَا خَلْقَهُ وَ بَعَثَ إِلَى الْجِنِّ وَ الْإِنْسِ رُسُلَهُ لِيَكْشِفُوا لَهُمْ عَنْ غِطَائِهَا وَ لِيُحَذِّرُوهُمْ مِنْ ضَرَّائِهَا وَ لِيَضْرِبُوا لَهُمْ أَمْثَالَهَا وَ لِيُبَصِّرُوهُمْ عُيُوبَهَا وَ لِيَهْجُمُوا عَلَيْهِمْ بِمُعْتَبَرٍ مِنْ تَصَرُّفِ‏ مَصَاحِّهَا وَ أَسْقَامِهَا وَ حَلَالِهَا وَ حَرَامِهَا وَ مَا أَعَدَّ اللَّهُ لِلْمُطِيعِينَ مِنْهُمْ وَ الْعُصَاةِ مِنْ جَنَّةٍ وَ نَارٍ وَ كَرَامَةٍ وَ هَوَانٍ

And He^-azwj is the One^-azwj Who Settled His^-azwj creatures in the world and Sent His^-azwj Messengers^-as to the Jinn and the humans in order to uncover for them from its coverings, and for them to be cautioned from its harms, and for them^-as to strike examples for them, and for them to be visualising (others) its (world’s) faults, and to display to them with lessons, from the changes of its health and its sickness, and its Permissible(s) and its Prohibitions, and what Allah^-azwj has Prepared for the obedient ones from them and the disobedient ones, of Paradise and Fire, and honours and disgrace.

أَحْمَدُهُ إِلَى نَفْسِهِ كَمَا اسْتَحْمَدَ إِلَى خَلْقِهِ وَ جَعَلَ‏ لِكُلِّ شَيْ‏ءٍ قَدْراً وَ لِكُلِّ قَدْرٍ أَجَلًا وَ لِكُلِّ أَجَلٍ كِتَاباً

I^-asws praise Him^-azwj to Himself^-saww like what He^-azwj Wants to be praised to His^-azwj creatures, and He^-azwj has Made a determination for all things, and a term for every determination, and a book for every term’.

فضل القرآن‏

Merits of the Quran

منها فَالْقُرْآنُ آمِرٌ زَاجِرٌ وَ صَامِتٌ نَاطِقٌ حُجَّةُ اللَّهِ عَلَى خَلْقِهِ أَخَذَ عَلَيْهِ مِيثَاقَهُمْ وَ ارْتَهَنَ عَلَيْهِمْ أَنْفُسَهُمْ‏ أَتَمَّ نُورَهُ وَ أَكْمَلَ بِهِ دِينَهُ وَ قَبَضَ نَبِيَّهُ ص وَ قَدْ فَرَغَ إِلَى الْخَلْقِ مِنْ أَحْكَامِ الْهُدَى بِهِ

From it – The Quran is a commander, a rebuker and a silent speaker, a Proof of Allah^-azwj upon His^-azwj creatures. He^-azwj Took their Covenants upon it and Pledged their souls upon it. He^-azwj Completed His^-azwj Noor and Perfected His^-azwj religion by it, and Recalled His^-azwj Prophet^-azwj, and he^-saww had conveyed to the people from the rulings of guidance by it.

فَعَظِّمُوا مِنْهُ سُبْحَانَهُ مَا عَظَّمَ مِنْ نَفْسِهِ فَإِنَّهُ‏ لَمْ يُخْفِ عَنْكُمْ شَيْئاً مِنْ دِينِهِ وَ لَمْ يَتْرُكْ شَيْئاً رَضِيَهُ أَوْ كَرِهَهُ إِلَّا وَ جَعَلَ لَهُ عَلَماً بَادِياً وَ آيَةً مُحْكَمَةً تَزْجُرُ عَنْهُ أَوْ تَدْعُو إِلَيْهِ فَرِضَاهُ فِيمَا بَقِيَ وَاحِدٌ وَ سَخَطُهُ فِيمَا بَقِيَ وَاحِدٌ-

Therefore, revere His^-azwj Glory from it what He^-azwj has Glorified of Himself^-azwj, for nothing is hidden from you of His^-azwj religion, and He^-azwj has not neglected anything of His^-azwj Satisfaction and His^-azwj Dislike and Made a clear flag to be for it and a Decisive Verse rebuking about it or calling to him. So, His^-azwj Satisfaction regarding what remains is one (and the same), and His^-azwj Dissatisfaction regarding what remains is one (and the same).

وَ اعْلَمُوا أَنَّهُ لَنْ يَرْضَى عَنْكُمْ بِشَيْ‏ءٍ سَخِطَهُ عَلَى مَنْ كَانَ قَبْلَكُمْ وَ لَنْ يَسْخَطَ عَلَيْكُمْ بِشَيْ‏ءٍ رَضِيَهُ مِمَّنْ كَانَ قَبْلَكُمْ

And know that He^-azwj will never be Pleased from you with anything He^-azwj Angered with upon the ones who were before you and will never be Wrathful upon you with anything He^-azwj was Pleased with from the ones who were before you.

وَ إِنَّمَا تَسِيرُونَ فِي أَثَرٍ بَيِّنٍ وَ تَتَكَلَّمُونَ بِرَجْعِ قَوْلٍ قَدْ قَالَهُ الرِّجَالُ مِنْ قَبْلِكُمْ قَدْ كَفَاكُمْ مَئُونَةَ دُنْيَاكُمْ وَ حَثَّكُمْ عَلَى الشُّكْرِ وَ افْتَرَضَ مِنْ أَلْسِنَتِكُمُ الذِّكْرَ

And rather you are travelling in the clear tracks, and you are speaking with a repeat of the words which the men from before you have already spoken. He^-azwj has Sufficed you all of the provisions of your world, and has Urged you upon the thanking, and has obligated the Zikr from your tongues.

الوصية بالتقوى‏

The advising with the piety

وَ أَوْصَاكُمْ بِالتَّقْوَى وَ جَعَلَهَا مُنْتَهَى رِضَاهُ وَ حَاجَتَهُ مِنْ خَلْقِهِ فَاتَّقُوا اللَّهَ الَّذِي أَنْتُمْ بِعَيْنِهِ‏ 2348 وَ نَوَاصِيكُمْ بِيَدِهِ وَ تَقَلُّبُكُمْ فِي قَبْضَتِهِ إِنْ أَسْرَرْتُمْ عَلِمَهُ وَ إِنْ أَعْلَنْتُمْ كَتَبَهُ قَدْ وَكَّلَ بِذَلِكَ حَفَظَةً كِرَاماً لَا يُسْقِطُونَ حَقّاً وَ لَا يُثْبِتُونَ بَاطِلًا

‘And He^-azwj has Advised you all with the piety and Made it an ending to His^-azwj Satisfaction, and His^-azwj requirement from His^-azwj creatures. Therefore, fear Allah^-azwj Whom you are in His^‑azwj Eyesight, and your forelock is in His^-azwj Hand, and you are turning around in His^-azwj Grip. If you are secretive, He^-azwj Knows it, and if you are publicly (doing it) He^-azwj Writes it, and He^-azwj has Allocated Honourable Recorders with that. They are neither cutting out any true (matter) nor are they affirming a falsehood.

وَ اعْلَمُوا أَنَّهُ‏ مَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجاً مِنَ الْفِتَنِ وَ نُوراً مِنَ الظُّلَمِ وَ يُخَلِّدْهُ فِيمَا اشْتَهَتْ نَفْسُهُ وَ يُنْزِلْهُ مَنْزِلَ الْكَرَامَةِ عِنْدَهُ فِي دَارٍ اصْطَنَعَهَا لِنَفْسِهِ ظِلُّهَا عَرْشُهُ وَ نُورُهَا بَهْجَتُهُ وَ زُوَّارُهَا مَلَائِكَتُهُ وَ رُفَقَاؤُهَا رُسُلُهُ

‘And know that one who fears Allah, He would Make an outlet for him [65:2] from the strife and a light from the darkness and abide him eternally in what he desires for himself and descend him in a house of honour with Him^-azwj, in a house he would choose for himself. Its shade would be His^-azwj Throne, and its light would be His^-azwj Glory, and its visitors would be His^-azwj Angels, and its friends would be His^-azwj Rasools^-as.

فَبَادِرُوا الْمَعَادَ وَ سَابِقُوا الْآجَالَ فَإِنَّ النَّاسَ يُوشِكُ أَنْ يَنْقَطِعَ بِهِمُ الْأَمَلُ وَ يَرْهَقَهُمُ الْأَجَلُ‏ وَ يُسَدَّ عَنْهُمْ بَابُ التَّوْبَةِ

Rush to the Hereafter and race to the deaths for the people, their hopes have almost been cut off from them and they are being overwhelmed with the death and the door of repentance has been shut from them.

فَقَدْ أَصْبَحْتُمْ فِي مِثْلِ مَا سَأَلَ إِلَيْهِ الرَّجْعَةَ مَنْ كَانَ قَبْلَكُمْ وَ أَنْتُمْ بَنُو سَبِيلٍ عَلَى سَفَرٍ مِنْ دَارٍ لَيْسَتْ بِدَارِكُمْ وَ قَدْ أُوذِنْتُمْ مِنْهَا بِالارْتِحَالِ وَ أُمِرْتُمْ فِيهَا بِالزَّادِ

You have become in similar to what the return being asked to by the ones who were before you, and you are travellers upon a journey from a house which isn’t your house, and you have been proclaimed from it with the departure, and you are instructed in it with the providing.

وَ اعْلَمُوا أَنَّهُ لَيْسَ لِهَذَا الْجِلْدِ الرَّقِيقِ صَبْرٌ عَلَى النَّارِ فَارْحَمُوا نُفُوسَكُمْ فَإِنَّكُمْ قَدْ جَرَّبْتُمُوهَا فِي مَصَائِبِ الدُّنْيَا أَ فَرَأَيْتُمْ جَزَعَ أَحَدِكُمْ مِنَ الشَّوْكَةِ تُصِيبُهُ وَ الْعَثْرَةِ تُدْمِيهِ وَ الرَّمْضَاءِ تُحْرِقُهُ فَكَيْفَ إِذَا كَانَ بَيْنَ طَابَقَيْنِ مِنْ نَارٍ ضَجِيعَ حَجَرٍ وَ قَرِينَ شَيْطَانٍ

And know that there isn’t any patience for this delicate skin upon the Fire, therefore mercy your own selves for you have experienced it in the tribulations of the world. Have you not seen the panic of one of you having been pricked by the thorn and the hot sand burning him? So, how would it be when he will be between the two layers of Fire, stones as beds and paired with Satan^-la?

أَ عَلِمْتُمْ أَنَّ مَالِكاً إِذَا غَضِبَ عَلَى النَّارِ حَطَمَ بَعْضُهَا بَعْضاً لِغَضَبِهِ وَ إِذَا زَجَرَهَا تَوَثَّبَتْ بَيْنَ أَبْوَابِهَا جَزَعاً مِنْ زَجْرَتِهِ

Do you know that when Maalik (keeper of Hell) is angered upon the Fire, part of it shatters a part due to his anger? And when he rebukes it, it leaps between its Doors out of panic from his rebuke?

أَيُّهَا الْيَفَنُ الْكَبِيرُ الَّذِي قَدْ لَهَزَهُ الْقَتِيرُ كَيْفَ أَنْتَ إِذَا الْتَحَمَتْ أَطْوَاقُ النَّارِ بِعِظَامِ الْأَعْنَاقِ وَ نَشِبَتِ الْجَوَامِعُ‏ حَتَّى أَكَلَتْ لُحُومَ السَّوَاعِدِ

O you who are aged, and the hoariness (frostiness – slow) has touched him! How would you be tolerating the fires with the bones of the necks, and the tight handcuffs eating away the flesh of the forearms?

فَاللَّهَ اللَّهَ مَعْشَرَ الْعِبَادِ وَ أَنْتُمْ سَالِمُونَ فِي الصِّحَّةِ قَبْلَ السُّقْمِ وَ فِي الْفُسْحَةِ قَبْلَ الضِّيقِ فَاسْعَوْا فِي فَكَاكِ رِقَابِكُمْ مِنْ قَبْلِ أَنْ تُغْلَقَ رَهَائِنُهَا ‏

So, Allah^-azwj, Allah^-azwj, O community of servants! And you are (currently) sound of health before the illness, and in the ease before the straightness. Strive in liberating your necks from before its pledge is closed.

أَسْهِرُوا عُيُونَكُمْ وَ أَضْمِرُوا بُطُونَكُمْ وَ اسْتَعْمِلُوا أَقْدَامَكُمْ وَ أَنْفِقُوا أَمْوَالَكُمْ وَ خُذُوا مِنْ أَجْسَادِكُمْ فَجُودُوا بِهَا عَلَى أَنْفُسِكُمْ وَ لَا تَبْخَلُوا بِهَا عَنْهَا فَقَدْ قَالَ اللَّهُ سُبْحَانَهُ- إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْ وَ يُثَبِّتْ أَقْدامَكُمْ‏

Keep your eyes open, and slim your bodies, and utilise your feet, and spend your wealth, and take (effort) from your bodies and be generous with it upon yourselves and do not be stingy with it – about it, for Allah^-azwj the Glorious Said: If you help (the Cause of) Allah, He will Help you and Affirm your feet [47:7].

وَ قَالَ تَعَالَى‏ مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضاً حَسَناً فَيُضاعِفَهُ لَهُ وَ لَهُ أَجْرٌ كَرِيمٌ‏ فَلَمْ يَسْتَنْصِرْكُمْ مِنْ ذُلٍّ وَ لَمْ يَسْتَقْرِضْكُمْ مِنْ قُلٍّ اسْتَنْصَرَكُمْ وَ لَهُ‏ جُنُودُ السَّماواتِ وَ الْأَرْضِ‏ وَ هُوَ الْعَزِيزُ الْحَكِيمُ‏ وَ اسْتَقْرَضَكُمْ وَ لَهُ‏ خَزائِنُ السَّماواتِ وَ الْأَرْضِ‏ وَ هُوَ الْغَنِيُّ الْحَمِيدُ وَ إِنَّمَا أَرَادَ أَنْ يَبْلُوَكُمْ‏  أَيُّكُمْ أَحْسَنُ عَمَلًا

And the Exalted Said: Who is that who will lend Allah a goodly loan, so He would double it for him, and for him would be an honourable Recompense [57:11]. He did not Seek your help from disgrace, and He^-azwj did not ask you for a loan from scarcity. He^-azwj Asked your help although for Him^-azwj are armies of the skies and the earth, and Allah was always Mighty, Wise [48:7], and He^-azwj asks your loan and although for Him^-azwj are the treasures of the skies and the earth, [63:7] and surely Allah is the Needless, the Praised [22:64], and rather He^-azwj Wants to Try you, which of you is best in deeds, [67:2].   

فَبَادِرُوا بِأَعْمَالِكُمْ تَكُونُوا مَعَ جِيرَانِ اللَّهِ فِي دَارِهِ رَافَقَ بِهِمْ رُسُلَهُ وَ أَزَارَهُمْ مَلَائِكَتَهُ وَ أَكْرَمَ أَسْمَاعَهُمْ أَنْ تَسْمَعَ حَسِيسَ‏ نَارٍ أَبَداً وَ صَانَ أَجْسَادَهُمْ أَنْ تَلْقَى لُغُوباً وَ نَصَباً- ذلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشاءُ وَ اللَّهُ ذُو الْفَضْلِ الْعَظِيمِ‏

Rush with your deeds to become from the neighbours of Allah^-azwj! His^-azwj Rasools^-as would be their friends, and His^-azwj Angels would be his visitors, and He^-azwj will Honour their ears from not hearing the hiss of the Fire, ever, and Protect their bodies from wearing out and exhaustion. That is a Grace of Allah. He Gives it to the one He so Desires to, and Allah is with the Mighty Grace [57:21].

أَقُولُ مَا تَسْمَعُونَ‏ وَ اللَّهُ الْمُسْتَعانُ‏ عَلَى نَفْسِي وَ أَنْفُسِكُمْ وَ هُوَ حَسْبُنَا وَ نِعْمَ الْوَكِيلُ‏

I^-asws am saying what you are listening to, and Allah^-azwj is the Helper upon myself^-asws and yourselves, and He^-azwj is ‘Allah is Sufficient for us and the most excellent Protector’ [3:173]’.[29]

184 و من كلام له ع

Sermon 184 – And from a speech of his^-asws

قاله للبرج بن مسهر الطائي و قد قال له بحيث يسمعه «لا حكم إلا للّه»، و كان من الخوارج‏

He^-asws had said it to Al-Burj Bin Mus’har Al-Taie, and he had said to him^-asws, where he^-asws could hear, ‘There is no judgment except for Allah^-azwj!’, and he was from the Kharijites:

اسْكُتْ قَبَحَكَ اللَّهُ‏ يَا أَثْرَمُ‏ فَوَاللَّهِ لَقَدْ ظَهَرَ الْحَقُّ فَكُنْتَ فِيهِ ضَئِيلًا شَخْصُكَ خَفِيّاً صَوْتُكَ حَتَّى إِذَا نَعَرَ الْبَاطِلُ نَجَمْتَ‏ نُجُومَ قَرْنِ الْمَاعِزِ

‘Be quiet! May Allah^-azwj Make you ugly, O one with broken teeth! By Allah^-azwj, the truth had appeared, and you were of weak personality and hidden (low) voice until the falsehood blared, you sprang up like the horns of a young goat!’[30]

185 و من خطبة له ع يحمد اللّه فيها و يثني على رسوله و يصف خلقا من الحيوان‏

Sermon 185 – And from a sermon of his^-asws praising Allah^-azwj in it, and extolling upon His^-azwj Rasool^-saww, and he^-asws describes a creature from the animals

حمد اللّه تعالى‏

Praise of Allah^-azwj the Exalted

الْحَمْدُ لِلَّهِ الَّذِي لَا تُدْرِكُهُ الشَّوَاهِدُ وَ لَا تَحْوِيهِ الْمَشَاهِدُ وَ لَا تَرَاهُ النَّوَاظِرُ وَ لَا تَحْجُبُهُ السَّوَاتِرُ الدَّالِّ عَلَى قِدَمِهِ بِحُدُوثِ خَلْقِهِ وَ بِحُدُوثِ خَلْقِهِ عَلَى وُجُودِهِ وَ بِاشْتِبَاهِهِمْ عَلَى أَنْ لَا شَبَهَ لَهُ

‘The Praise is for Allah^-azwj Who, the senses cannot realise, nor can the monuments contain Him^-azwj, nor can the beholders see Him^-azwj, nor can the curtains veil Him^-azwj, and He^-azwj Evidence’s upon His^-azwj eternality by the occurrence of His^-azwj creation, and by the occurrence of His^-azwj creation upon His^-azwj Existence, and by their resemblances upon that there is no resemblance for Him^-azwj.

الَّذِي صَدَقَ فِي مِيعَادِهِ وَ ارْتَفَعَ عَنْ ظُلْمِ عِبَادِهِ وَ قَامَ بِالْقِسْطِ فِي خَلْقِهِ وَ عَدَلَ عَلَيْهِمْ فِي حُكْمِهِ

He^-azwj is the One^-azwj Who is True in His^-azwj Promises, and Loftier from being unjust to His^-azwj servants, and Stands with justice among His^-azwj creatures, and is Just upon them in His^-azwj Decisions.

مُسْتَشْهِدٌ بِحُدُوثِ الْأَشْيَاءِ عَلَى أَزَلِيَّتِهِ وَ بِمَا وَسَمَهَا بِهِ مِنَ الْعَجْزِ عَلَى قُدْرَتِهِ وَ بِمَا اضْطَرَّهَا إِلَيْهِ مِنَ الْفَنَاءِ عَلَى دَوَامِهِ

The occurrences of the things testify upon His^-azwj eternality, and with what He^-azwj Specified these with from the inability over His^-azwj Power, and with what these are desperate to Him^‑azwj from the perishing, (testifying) upon His^-azwj Permanence.

وَاحِدٌ لَا بِعَدَدٍ وَ دَائِمٌ لَا بِأَمَدٍ وَ قَائِمٌ لَا بِعَمَدٍ تَتَلَقَّاهُ الْأَذْهَانُ لَا بِمُشَاعَرَةٍ وَ تَشْهَدُ لَهُ الْمَرَائِي‏ لَا بِمُحَاضَرَةٍ لَمْ تُحِطْ بِهِ الْأَوْهَامُ بَلْ تَجَلَّى لَهَا بِهَا وَ بِهَا امْتَنَعَ مِنْهَا وَ إِلَيْهَا حَاكَمَهَا

He^-azwj is One, not by enumeration (segments), and permanent not by prolongation, and established, not by a pillar. The minds meet Him^-azwj, not by awareness, and the openers testify to Him^-azwj not by presence. The imaginations do not encompass Him^-azwj, but He^-azwj Manifests to these (minds) with these (Noor), and by these He^-azwj Prevents from these, and to Him^-azwj is its Decision.

لَيْسَ بِذِي كِبَرٍ امْتَدَّتْ بِهِ النِّهَايَاتُ فَكَبَّرَتْهُ تَجْسِيماً وَ لَا بِذِي عِظَمٍ تَنَاهَتْ بِهِ الْغَايَاتُ فَعَظَّمَتْهُ تَجْسِيداً بَلْ كَبُرَ شَأْناً وَ عَظُمَ سُلْطَاناً

He^-azwj isn’t with Greatness (Physically), the endpoints been extended with Him^-azwj so that He^‑azwj may be with a large body, nor is He^-azwj with Magnificence (one can visualise), the peaks having been extended with Him^-azwj, so He^-azwj would be large in body, but (rather) He^-azwj is Great in Glory and Magnificent is Authority.

الرسول الأعظم‏

The mighty Rasool^-saww

وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ الصَّفِيُّ وَ أَمِينُهُ الرَّضِيُّ ص‏ أَرْسَلَهُ بِوُجُوبِ الْحُجَجِ وَ ظُهُورِ الْفَلَجِ‏ وَ إِيضَاحِ الْمَنْهَجِ فَبَلَّغَ الرِّسَالَةَ صَادِعاً بِهَا وَ حَمَلَ عَلَى الْمَحَجَّةِ دَالًّا عَلَيْهَا وَ أَقَامَ أَعْلَامَ الِاهْتِدَاءِ وَ مَنَارَ الضِّيَاءِ وَ جَعَلَ أَمْرَاسَ‏ الْإِسْلَامِ مَتِينَةً وَ عُرَى الْإِيمَانِ وَثِيقَةً

‘And I^-asws testify that Muhammad^-saww is His^-azwj servant and His^-azwj Messenger, the elite, and His^-azwj Trustworthy one, the one Pleased with. He^-azwj Sent him^-saww with the Obligation of Hajj and manifesting the fissures and clarifying the manifesto. He^-saww delivered the Message proclaiming it, and carried upon the goal pointing to it, and established the signs of guidance and illuminating minarets and making the pillars of Islam to be solid and exposed the Eman and its reliability’.

منها في صفة [عجيب‏] خلق أصناف من الحيوان‏

From it – in description of the wonder of the creation of a variety from the animals

وَ لَوْ فَكَّرُوا فِي عَظِيمِ الْقُدْرَةِ وَ جَسِيمِ النِّعْمَةِ لَرَجَعُوا إِلَى الطَّرِيقِ وَ خَافُوا عَذَابَ الْحَرِيقِ وَ لَكِنِ الْقُلُوبُ عَلِيلَةٌ وَ الْبَصَائِرُ مَدْخُولَةٌ

‘And if they were to think regarding the magnificence of the Power and immense bounties, they would return to the path and fear the burning Punishment, but the hearts are sick, and the sights are dim.

أَ لَا يَنْظُرُونَ إِلَى صَغِيرِ مَا خَلَقَ كَيْفَ أَحْكَمَ خَلْقَهُ وَ أَتْقَنَ تَرْكِيبَهُ وَ فَلَقَ لَهُ السَّمْعَ وَ الْبَصَرَ وَ سَوَّى لَهُ الْعَظْمَ وَ الْبَشَرَ

Are they not looking at the small of what He^-azwj has Created, how Wise is its creation, and intricate are its installations, and He^-azwj has Split the hearing and the sight for it and has Evened the bones and the skin for it.

انْظُرُوا إِلَى النَّمْلَةِ فِي صِغَرِ جُثَّتِهَا وَ لَطَافَةِ هَيْئَتِهَا لَا تَكَادُ تُنَالُ بِلَحْظِ الْبَصَرِ وَ لَا بِمُسْتَدْرَكِ الْفِكَرِ كَيْفَ دَبَّتْ عَلَى أَرْضِهَا وَ صُبَّتْ عَلَى رِزْقِهَا تَنْقُلُ الْحَبَّةَ إِلَى جُحْرِهَا وَ تُعِدُّهَا فِي مُسْتَقَرِّهَا تَجْمَعُ فِي حَرِّهَا لِبَرْدِهَا وَ فِي وِرْدِهَا لِصَدَرِهَا

Look at the ant in the smallness of its body and the delicateness of its form! It can almost not be attained by a glance of the eye, nor are the thoughts aware of it. How it crawls upon its ground and leaps upon its sustenance, transferring the seed to its chamber and leaves it in its dwelling, collecting in its heat (summer) for it’s cold (winter), and during its strength for its weakness.

مَكْفُولٌ بِرِزْقِهَا مَرْزُوقَةٌ بِوِفْقِهَا لَا يُغْفِلُهَا الْمَنَّانُ وَ لَا يَحْرِمُهَا الدَّيَّانُ وَ لَوْ فِي الصَّفَا الْيَابِسِ وَ الْحَجَرِ الْجَامِسِ

It is guaranteed of its sustenance and Graced by its fitness. The Benefactor is not Heedless of it nor does the Judge Deprive it, and even if it were to be in a dry rock or the fixed stone.

وَ لَوْ فَكَّرْتَ فِي مَجَارِي أَكْلِهَا- [وَ] فِي عُلْوِهَا وَ سُفْلِهَا وَ مَا فِي الْجَوْفِ مِنْ شَرَاسِيفِ‏ بَطْنِهَا وَ مَا فِي الرَّأْسِ مِنْ عَيْنِهَا وَ أُذُنِهَا لَقَضَيْتَ مِنْ خَلْقِهَا عَجَباً وَ لَقِيتَ مِنْ وَصْفِهَا تَعَباً-

And if you were to think regarding the flow of its feed and in its upper part and its lower part, and what is in the interior from the rib cartilages of its belly and what is in the head, from its eyes and its ears, you would judge a wonder from its creation, and would be too exhausted from describing it.

فَتَعَالَى الَّذِي أَقَامَهَا عَلَى قَوَائِمِهَا وَ بَنَاهَا عَلَى دَعَائِمِهَا لَمْ يَشْرَكْهُ فِي فِطْرَتِهَا فَاطِرٌ وَ لَمْ يُعِنْهُ عَلَى خَلْقِهَا قَادِرٌ

Exalted is the One^-azwj Who Established it upon its pillars (legs) and Built it upon its structure. No origination had participated with Him^-azwj is originating it, and no power had assisted Him^‑azwj Creating it.

وَ لَوْ ضَرَبْتَ فِي مَذَاهِبِ فِكْرِكَ لِتَبْلُغَ غَايَاتِهِ مَا دَلَّتْكَ الدَّلَالَةُ إِلَّا عَلَى أَنَّ فَاطِرَ النَّمْلَةِ هُوَ فَاطِرُ النَّخْلَةِ لِدَقِيقِ تَفْصِيلِ كُلِّ شَيْ‏ءٍ وَ غَامِضِ اخْتِلَافِ كُلِّ حَيٍّ وَ مَا الْجَلِيلُ وَ اللَّطِيفُ وَ الثَّقِيلُ وَ الْخَفِيفُ وَ الْقَوِيُّ وَ الضَّعِيفُ فِي خَلْقِهِ إِلَّا سَوَاءٌ

And if you were to strike in the doctrines of your thoughts, you would reach to its peak what the evidence(s) would only point you upon that the Origination of the ant, He^-azwj is the Originator of the palm tree, due to the detailed intricacies of all things, and the different mysteries of all living beings, and what is the majestic and the subtle, and the heavy and the light, and the strong and the weak in its creation, is only the same One.

خلقة السماء و الكون‏

Creation of the sky and the universe

وَ كَذَلِكَ السَّمَاءُ وَ الْهَوَاءُ وَ الرِّيَاحُ وَ الْمَاءُ فَانْظُرْ إِلَى الشَّمْسِ وَ الْقَمَرِ وَ النَّبَاتِ وَ الشَّجَرِ وَ الْمَاءِ وَ الْحَجَرِ وَ اخْتِلَافِ هَذَا اللَّيْلِ وَ النَّهَارِ وَ تَفَجُّرِ هَذِهِ الْبِحَارِ وَ كَثْرَةِ هَذِهِ الْجِبَالِ وَ طُولِ هَذِهِ الْقِلَالِ‏ وَ تَفَرُّقِ هَذِهِ اللُّغَاتِ وَ الْأَلْسُنِ الْمُخْتَلِفَاتِ

Like that are the sky, and the air, and the winds, and the water. Look at the sun, and the moon, and the vegetation, and the tree, and the water, and the rocks, and interchange of this night and the day, and bursting of these oceans, and the plentiful-ness of these mountains, and the length of these peaks, and diversity of these languages, and the different tongues.

فَالْوَيْلُ لِمَنْ أَنْكَرَ الْمُقَدِّرَ وَ جَحَدَ الْمُدَبِّرَ زَعَمُوا أَنَّهُمْ كَالنَّبَاتِ مَا لَهُمْ زَارِعٌ وَ لَا لِاخْتِلَافِ صُوَرِهِمْ صَانِعٌ وَ لَمْ يَلْجَئُوا إِلَى حُجَّةٍ فِيمَا ادَّعَوْا وَ لَا تَحْقِيقٍ لِمَا [دَعَوْا] أَوْعَوْا وَ هَلْ يَكُونُ بِنَاءٌ مِنْ غَيْرِ بَانٍ أَوْ جِنَايَةٌ مِنْ غَيْرِ جَانٍ‏

So, woe be unto the one who rejects the Determiner and denies the Manager. They are alleging that these are like the vegetation not having any farmer for them, nor is there any Maker of these different images, and they are not sheltering to any argument regarding what they are claiming, nor any research to what they have heard; and can there happen to be a building from without there being a builder, or an offence without there being an offender?

خلقة الجرادة

Creation of the locust

وَ إِنْ شِئْتَ قُلْتَ فِي الْجَرَادَةِ إِذْ خَلَقَ لَهَا عَيْنَيْنِ حَمْرَاوَيْنِ وَ أَسْرَجَ لَهَا حَدَقَتَيْنِ قَمْرَاوَيْنِ‏ وَ جَعَلَ لَهَا السَّمْعَ الْخَفِيَّ وَ فَتَحَ لَهَا الْفَمَ السَّوِيَّ وَ جَعَلَ لَهَا الْحِسَّ الْقَوِيَّ وَ نَابَيْنِ بِهِمَا تَقْرِضُ وَ مِنْجَلَيْنِ‏ بِهِمَا تَقْبِضُ

And if you so desire, you can say (reflect) regarding the locust when two red eyes have been Created for it, and two moon-lit pupils have been lighted for it, and hidden ears have been Made to be for it, and even mouth has been opened up for it, and the strong perceptions have been Made for it, and two front-teeth to saw with, and two claws to grab with these.

يَرْهَبُهَا الزُّرَّاعُ فِي زَرْعِهِمْ وَ لَا يَسْتَطِيعُونَ ذَبَّهَا وَ لَوْ أَجْلَبُوا بِجَمْعِهِمْ حَتَّى تَرِدَ الْحَرْثَ فِي نَزَوَاتِهَا وَ تَقْضِيَ مِنْهُ شَهَوَاتِهَا وَ خَلْقُهَا كُلُّهُ لَا يُكَوِّنُ إِصْبَعاً مُسْتَدِقَّةً

The farmers dread them regarding their farms, and they are not able upon repelling them, and even if they were to pull (their efforts) together, until they (locusts) return the farm in their attach and fulfil their desires from it, and (even though) their whole body does not happen to be (like) a thin finger.

فَتَبَارَكَ اللَّهُ الَّذِي يَسْجُدُ لَهُ‏ مَنْ فِي السَّماواتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً وَ يُعَفِّرُ لَهُ خَدّاً وَ وَجْهاً وَ يُلْقِي إِلَيْهِ بِالطَّاعَةِ [إِلَيْهِ‏] سِلْماً وَ ضَعْفاً وَ يُعْطِي لَهُ الْقِيَادَ رَهْبَةً وَ خَوْفاً

Blessed is Allah^-azwj Who, perform Sajdah, ones in the skies and the earth, willingly and unwillingly, [13:15], and fold to Him^-azwj, cheek and face, and submit to Him^-azwj with the obedience, in strength and the weakness, and give to Him^-azwj the control, in dread and fear.

فَالطَّيْرُ مُسَخَّرَةٌ لِأَمْرِهِ أَحْصَى عَدَدَ الرِّيشِ مِنْهَا وَ النَّفَسِ وَ أَرْسَى قَوَائِمَهَا عَلَى النَّدَى‏ وَ الْيَبَسِ وَ قَدَّرَ أَقْوَاتَهَا وَ أَحْصَى أَجْنَاسَهَا فَهَذَا غُرَابٌ وَ هَذَا عُقَابٌ وَ هَذَا حَمَامٌ وَ هَذَا نَعَامٌ دَعَا كُلَّ طَائِرٍ بِاسْمِهِ وَ كَفَلَ لَهُ بِرِزْقِهِ

The bird is Subdued to His^-azwj Command. He^-azwj Keeps count of the number of the feathers from it, and the breaths, and Causes it’s feet to be upon the wet and the dry. He^-azwj has Determined it’s subsistence and Counts it’s species. So, this is a crow, and this is an eagle, and this is a pigeon, and this is an ostrich, Calling each bird by its name and Guarantees it’s sustenance.

وَ أَنْشَأَ السَّحَابَ الثِّقَالَ فَأَهْطَلَ‏  دِيَمَهَا  وَ عَدَّدَ قِسَمَهَا  فَبَلَّ الْأَرْضَ بَعْدَ جُفُوفِهَا وَ أَخْرَجَ نَبْتَهَا بَعْدَ جُدُوبِهَا

And He^-azwj Grew the thick clouds and Scattered them and Numbered their types. He^-azwj Moistened the earth after it’s dryness and Extracted it’s vegetation after it’s bareness’.[31]

186 و من خطبة له ع في التوحيد و تجمع هذه الخطبة من أصول العلم ما لا تجمعه خطبة

Sermon 186 – And from a speech of his^-asws regarding the Tawheed, and this sermon gathers from the principles of knowledge what not sermon has gathered

مَا وَحَّدَهُ مَنْ كَيَّفَهُ وَ لَا حَقِيقَتَهُ أَصَابَ مَنْ مَثَّلَهُ وَ لَا إِيَّاهُ عَنَى مَنْ شَبَّهَهُ وَ لَا صَمَدَهُ‏ مَنْ أَشَارَ إِلَيْهِ

‘He has not believed in His^-azwj Oneness, one who has accorded a qualitative state to Him^-azwj, nor can His^-azwj reality be attained by one striking an example for Him^-azwj, nor does he mean Him^-azwj the one according resemblance to Him^-azwj, nor has He^-azwj aimed to Him^-azwj one who indicates to Him^-azwj.

وَ تَوَهَّمَهُ كُلُّ مَعْرُوفٍ بِنَفْسِهِ مَصْنُوعٌ‏ وَ كُلُّ قَائِمٍ فِي سِوَاهُ مَعْلُولٌ فَاعِلٌ لَا بِاضْطِرَابِ آلَةٍ مُقَدِّرٌ لَا بِجَوْلِ فِكْرَةٍ غَنِيٌّ لَا بِاسْتِفَادَةٍ لَا تَصْحَبُهُ الْأَوْقَاتُ وَ لَا تَرْفِدُهُ‏ الْأَدَوَاتُ سَبَقَ الْأَوْقَاتَ كَوْنُهُ وَ الْعَدَمَ وُجُودُهُ وَ الِابْتِدَاءَ أَزَلُهُ [أَوَّلُهُ‏]

And he imagines that everything known by itself is Made, and everything standing besides Him^-azwj is an effect. He^-azwj is a Doer not by moving a tool, Able not by wandering His^-azwj thought, rich not by benefits. The times do not accompany Him^-azwj nor do the instruments assist Him^-azwj. His^-azwj Existence precedes the times and then His^-azwj non-existence and His^-azwj eternality precedes His^-azwj beginning.

بِتَشْعِيرِهِ الْمَشَاعِرَ عُرِفَ أَنْ لَا مَشْعَرَ لَهُ‏ وَ بِمُضَادَّتِهِ بَيْنَ الْأُمُورِ عُرِفَ أَنْ لَا ضِدَّ لَهُ وَ بِمُقَارَنَتِهِ بَيْنَ الْأَشْيَاءِ عُرِفَ أَنْ لَا قَرِينَ لَهُ ضَادَّ النُّورَ بِالظُّلْمَةِ وَ الْوُضُوحَ بِالْبُهْمَةِ وَ الْجُمُودَ بِالْبَلَلِ وَ الْحَرُورَ بِالصَّرَدِ [بِالصَّرْدِ]-

By His^-azwj Causing awareness of the sensory perceptions it is know that there are no sensory perceptions for Him^-azwj, and by His^-azwj Creating contradictions between the matters it is known that there is no contradictor to Him^-azwj, and by His^-azwj Pairing between the things it is known that there is no pair for Him^-azwj. He^-azwj Contradicted the light with the darkness, and the brightness with the gloom, and the dryness with the moisture, and the heat with the cold.

مُؤَلِّفٌ بَيْنَ مُتَعَادِيَاتِهَا مُقَارِنٌ بَيْنَ مُتَبَايِنَاتِهَا مُقَرِّبٌ بَيْنَ مُتَبَاعِدَاتِهَا مُفَرِّقٌ بَيْنَ مُتَدَانِيَاتِهَا لَا يُشْمَلُ بِحَدٍّ وَ لَا يُحْسَبُ بِعَدٍّ وَ إِنَّمَا تَحُدُّ الْأَدَوَاتُ أَنْفُسَهَا وَ تُشِيرُ الْآلَاتُ إِلَى نَظَائِرِهَا

He^-azwj Compiled between the inimical matters, pairing between their diversities, Drawing closer between their distant, Separating between their close ones. He^-azwj is not confined by limitation nor can He^-azwj be calculated by numbers, and rather the parts limit themselves, and the instruments indicate to their matching ones.

مَنَعَتْهَا مُنْذُ الْقِدْمَةَ وَ حَمَتْهَا قَدُ الْأَزَلِيَّةَ وَ جَنَّبَتْهَا لَوْلَا التَّكْمِلَةَ بِهَا تَجَلَّى صَانِعُهَا لِلْعُقُولِ وَ بِهَا امْتَنَعَ عَنْ نَظَرِ الْعُيُونِ

(The word) ‘since’ prevents the eternality, and (the word) ‘already’ protects the forever, and (the word) ‘Had it not been for’ keeps aside the perfection. Through these, His^-azwj Making flashes at the intellects, and the eyes are prevented from looking.

وَ لَا يَجْرِي [تَجْرِي‏] عَلَيْهِ [الْحَرَكَةُ وَ السُّكُونُ‏] السُّكُونُ وَ الْحَرَكَةُ وَ كَيْفَ يَجْرِي عَلَيْهِ مَا هُوَ أَجْرَاهُ وَ يَعُودُ فِيهِ مَا هُوَ أَبْدَاهُ وَ يَحْدُثُ فِيهِ مَا هُوَ أَحْدَثَهُ إِذاً لَتَفَاوَتَتْ ذَاتُهُ‏ وَ لَتَجَزَّأَ كُنْهُهُ وَ لَامْتَنَعَ مِنَ الْأَزَلِ مَعْنَاهُ- وَ لَكَانَ لَهُ وَرَاءٌ إِذْ وُجِدَ لَهُ أَمَامٌ وَ لَالْتَمَسَ التَّمَامَ إِذْ لَزِمَهُ النُّقْصَانُ

‘The stability and the movement do not flow upon Him^-azwj, and how can it flow upon Him^-azwj what He^-azwj is the Causer of its flow, and return to Him^-azwj what He^-azwj is its Initiator, and occur in Him^-azwj what He^-azwj had Caused to occur? Then His^-azwj Self would have been diverse, and His^-azwj Being would have been segmented, and it’s meaning is He^-azwj would have been prevented from been eternal, but for Him^-azwj there can only be a back when a front can be found to be for Him, and the completion can only be sought when the deficiency is necessitated.

وَ إِذاً لَقَامَتْ آيَةُ الْمَصْنُوعِ فِيهِ وَ لَتَحَوَّلَ دَلِيلًا بَعْدَ أَنْ كَانَ مَدْلُولًا عَلَيْهِ وَ خَرَجَ بِسُلْطَانِ الِامْتِنَاعِ‏ مِنْ أَنْ يُؤَثِّرَ فِيهِ مَا يُؤَثِّرُ فِي غَيْرِهِ الَّذِي لَا يَحُولُ وَ لَا يَزُولُ وَ لَا يَجُوزُ عَلَيْهِ الْأُفُولُ-

And when a Sign establishes forbiddance with regards to it, and the evidence turns after having pointed upon Him^-azwj, and comes out with the authorisation of the forbiddance from preferring in it what is in others, which neither turns nor declines, nor is the fading allowed upon Him^-azwj.

لَمْ يَلِدْ فَيَكُونَ مَوْلُوداً وَ لَمْ يُولَدْ فَيَصِيرَ مَحْدُوداً جَلَّ عَنِ اتِّخَاذِ الْأَبْنَاءِ وَ طَهُرَ عَنْ مُلَامَسَةِ النِّسَاءِ لَا تَنَالُهُ الْأَوْهَامُ فَتُقَدِّرَهُ وَ لَا تَتَوَهَّمُهُ الْفِطَنُ فَتُصَوِّرَهُ وَ لَا تُدْرِكُهُ الْحَوَاسُّ فَتُحِسَّهُ وَ لَا تَلْمِسُهُ الْأَيْدِي فَتَمَسَّهُ وَ لَا يَتَغَيَّرُ بِحَالٍ وَ لَا يَتَبَدَّلُ فِي الْأَحْوَالِ

He^-azwj does not beget, so (otherwise) He^-azwj would happen to be born, and is not begotten so (otherwise) He^-azwj would become limited. He^-azwj is more Majestic from taking sons, and Pure from touching the women. The imaginations cannot attain Him^-azwj so you could measure Him^-azwj, nor does the acumen imagine Him^-azwj, so you could image Him^-azwj, nor can the senses realise Him^-azwj, so you could feel Him^-azwj, nor can the hands touch Him^-azwj so you could touch Him^-azwj, nor does He^-azwj Change with states, nor is He^-azwj replaced by the situations.

وَ لَا تُبْلِيهِ اللَّيَالِي وَ الْأَيَّامُ وَ لَا يُغَيِّرُهُ الضِّيَاءُ وَ الظَّلَامُ وَ لَا يُوصَفُ بِشَيْ‏ءٍ مِنَ الْأَجْزَاءِ وَ لَا بِالْجَوَارِحِ وَ الْأَعْضَاءِ وَ لَا بِعَرَضٍ مِنَ الْأَعْرَاضِ وَ لَا بِالْغَيْرِيَّةِ وَ الْأَبْعَاضِ وَ لَا يُقَالُ لَهُ حَدٌّ وَ لَا نِهَايَةٌ وَ لَا انْقِطَاعٌ وَ لَا غَايَةٌ وَ لَا أَنَّ الْأَشْيَاءَ تَحْوِيهِ فَتُقِلَّهُ‏ أَوْ تُهْوِيَهُ‏ أَوْ أَنَّ شَيْئاً يَحْمِلُهُ فَيُمِيلَهُ أَوْ يُعَدِّلَهُ [يَعْدِلَهُ‏]

Neither do the nights and days exhaust Him^-azwj, nor does the illumination and the darkness change Him^-azwj, nor can He^-azwj be described by a thing from the parts, nor with the limbs and the body parts, nor by width from the widths, nor by the alienation and the substitution, nor can it be said for Him^-azwj to be any limit or an end-point, nor a termination nor a peak, nor that the things would overcome Him^-azwj or contain Him^-azwj, nor that the things carry Him^-azwj, so He^-azwj would Incline to it or Prepare for it.

لَيْسَ فِي الْأَشْيَاءِ بِوَالِجٍ‏ وَ لَا عَنْهَا بِخَارِجٍ يُخْبِرُ لَا بِلِسَانٍ وَ لَهَوَاتٍ‏ وَ يَسْمَعُ لَا بِخُرُوقٍ وَ أَدَوَاتٍ يَقُولُ وَ لَا يَلْفِظُ وَ يَحْفَظُ وَ لَا يَتَحَفَّظُ وَ يُرِيدُ وَ لَا يُضْمِرُ يُحِبُّ وَ يَرْضَى مِنْ غَيْرِ رِقَّةٍ وَ يُبْغِضُ وَ يَغْضَبُ مِنْ غَيْرِ مَشَقَّةٍ

He^-azwj doesn’t Diffuse into the things, nor come out from these. He^-azwj Informs, not by a tongue and tone, and He^-azwj Hears, not by a hole and an instrument. He^-azwj is Saying, not orally, and He^-azwj Preserves, not by memorising, and He^-azwj Wants not by cherishing, He^-azwj Loves and He^-azwj is Pleased from without a delicateness, and He^-azwj Hates from without a difficulty.

يَقُولُ لِمَنْ أَرَادَ كَوْنَهُ كُنْ فَيَكُونُ لَا بِصَوْتٍ يَقْرَعُ وَ لَا بِنِدَاءٍ يُسْمَعُ وَ إِنَّمَا كَلَامُهُ سُبْحَانَهُ فِعْلٌ مِنْهُ أَنْشَأَهُ وَ مَثَّلَهُ لَمْ يَكُنْ مِنْ قَبْلِ ذَلِكَ كَائِناً وَ لَوْ كَانَ قَدِيماً لَكَانَ إِلَهاً ثَانِياً

He^-azwj is Saying, whenever He^-azwj Intends its existence: “Be!”, so it comes into being, neither by a voice reciting, nor a call being heard. And rather, the Speech of the Glorious is a deed from Him^-azwj He^-azwj Created, and the like of it did not happen to exist before that; and had it been eternally it would have been a second god.

لَا يُقَالُ كَانَ بَعْدَ أَنْ لَمْ يَكُنْ فَتَجْرِيَ عَلَيْهِ الصِّفَاتُ الْمُحْدَثَاتُ وَ لَا يَكُونُ بَيْنَهَا وَ بَيْنَهُ فَصْلٌ وَ لَا لَهُ عَلَيْهَا فَضْلٌ

It cannot be said to Him^-azwj that He^-azwj existed after not existing, so the attributes of the occurrences would flow upon Him^-azwj, and there would not happen to be any distance between these and Him^-azwj nor would be there be any merit for Him^-azwj upon these.

فَيَسْتَوِيَ الصَّانِعُ وَ الْمَصْنُوعُ وَ يَتَكَافَأَ الْمُبْتَدَعُ وَ الْبَدِيعُ خَلَقَ الْخَلَائِقَ عَلَى غَيْرِ مِثَالٍ خَلَا مِنْ غَيْرِهِ وَ لَمْ يَسْتَعِنْ عَلَى خَلْقِهَا بِأَحَدٍ مِنْ خَلْقِهِ

Then, the Maker and the made would be equal, and the Beginner and the begun would be the same. He^-azwj Created the creatures from without there being an example (to relate to), free from others, and was not assisted upon Creating these by anyone from His^-azwj creatures.

وَ أَنْشَأَ الْأَرْضَ فَأَمْسَكَهَا مِنْ غَيْرِ اشْتِغَالٍ وَ أَرْسَاهَا عَلَى غَيْرِ قَرَارٍ وَ أَقَامَهَا بِغَيْرِ قَوَائِمَ‏ وَ رَفَعَهَا بِغَيْرِ دَعَائِمَ وَ حَصَّنَهَا مِنَ الْأَوَدِ وَ الِاعْوِجَاجِ وَ مَنَعَهَا مِنَ التَّهَافُتِ‏ وَ الِانْفِرَاجِ‏ أَرْسَى أَوْتَادَهَا وَ ضَرَبَ أَسْدَادَهَا وَ اسْتَفَاضَ عُيُونَهَا وَ خَدَّ أَوْدِيَتَهَا

And He^-azwj Created the earth and Withheld them from without being busy, and Set it up upon without calmness, and up-righted it without any legs, and quadrated it without pillars, and Fortified it from the twists and turns (convolutions), and Prevented it from the rushing and relaxing, (and) Set up its pegs (mountains), and Struck its barriers, and Widened its springs, and Lowered (Furrowed) its valleys.

فَلَمْ يَهِنْ‏ مَا بَنَاهُ وَ لَا ضَعُفَ مَا قَوَّاهُ هُوَ الظَّاهِرُ عَلَيْهَا بِسُلْطَانِهِ وَ عَظَمَتِهِ وَ هُوَ الْبَاطِنُ لَهَا بِعِلْمِهِ وَ مَعْرِفَتِهِ وَ الْعَالِي عَلَى كُلِّ شَيْ‏ءٍ مِنْهَا بِجَلَالِهِ وَ عِزَّتِهِ

He^-azwj was neither disgraced from what He^-azwj Built, nor was He^-azwj weakened by what He^‑azwj Strengthened, and He^-azwj was Apparent upon it with His^-azwj Authority and His^-azwj Magnificence, and the Hidden to it with His^-azwj Knowledge and His^-azwj recognition, and the Exalted upon all things from these by His^-azwj Majesty and His^-azwj Might.

لَا يُعْجِزُهُ شَيْ‏ءٌ مِنْهَا طَلَبَهُ وَ لَا يَمْتَنِعُ عَلَيْهِ فَيَغْلِبَهُ وَ لَا يَفُوتُهُ السَّرِيعُ مِنْهَا فَيَسْبِقَهُ وَ لَا يَحْتَاجُ إِلَى ذِي مَالٍ فَيَرْزُقَهُ خَضَعَتِ الْأَشْيَاءُ لَهُ وَ ذَلَّتْ مُسْتَكِينَةً لِعَظَمَتِهِ لَا تَسْتَطِيعُ الْهَرَبَ مِنْ سُلْطَانِهِ إِلَى غَيْرِهِ فَتَمْتَنِعَ مِنْ نَفْعِهِ وَ ضَرِّهِ

There is nothing He^-azwj Seeks from these frustrates Him^-azwj, nor is He^-azwj Prevented upon overcoming it, nor does the quick one from these escapes Him^-azwj and He^-azwj Precedes it, not is He^-azwj needy to one with the wealth to sustain Him^-azwj. The things are humbled to Him^-azwj, being disgraced in servility to His^-azwj Magnificence, not having the ability to flee from His^-azwj Authority to someone else, to prevent its benefits and its harm.

وَ لَا كُفْ‏ءَ لَهُ فَيُكَافِئَهُ وَ لَا نَظِيرَ لَهُ فَيُسَاوِيَهُ هُوَ الْمُفْنِي لَهَا بَعْدَ وُجُودِهَا حَتَّى يَصِيرَ مَوْجُودُهَا كَمَفْقُودِهَا وَ لَيْسَ فَنَاءُ الدُّنْيَا بَعْدَ ابْتِدَاعِهَا بِأَعْجَبَ مِنْ إِنْشَائِهَا وَ اخْتِرَاعِهَا

And there is no match for Him^-azwj to equal Him^-azwj, nor is there a peer for Him^-azwj to equate to Him^-azwj. He^-azwj is the Perisher of these after their existence until its existence becomes like it being lost. And the perishing of the world after its beginning isn’t stranger than its creation and its invention.

وَ كَيْفَ وَ لَوِ اجْتَمَعَ جَمِيعُ حَيَوَانِهَا مِنْ طَيْرِهَا وَ بَهَائِمِهَا وَ مَا كَانَ مِنْ مُرَاحِهَا وَ سَائِمِهَا وَ أَصْنَافِ أَسْنَاخِهَا وَ أَجْنَاسِهَا وَ مُتَبَلِّدَةِ أُمَمِهَا وَ أَكْيَاسِهَا عَلَى إِحْدَاثِ بَعُوضَةٍ مَا قَدَرَتْ عَلَى إِحْدَاثِهَا وَ لَا عَرَفَتْ كَيْفَ السَّبِيلُ إِلَى إِيجَادِهَا وَ لَتَحَيَّرَتْ عُقُولُهَا فِي عِلْمِ ذَلِكَ وَ تَاهَتْ وَ عَجَزَتْ قُوَاهَا وَ تَنَاهَتْ وَ رَجَعَتْ خَاسِئَةً حَسِيرَةً

How (can they), and even if the entirety of its animals and its birds and its beasts are gathered, and whatever was from its stages and its endings, and the types of its likes, and its species, and cities of its communities (gather) upon bringing into being a mosquito, they would not be able upon its occurrence, nor would they know the way to inventing it, and their intellects would be confused in the knowledge of that, and their frustrations would fade their strengths, and they would turn back lost?

عَارِفَةً بِأَنَّهَا مَقْهُورَةٌ مُقِرَّةً بِالْعَجْزِ عَنْ إِنْشَائِهَا مُذْعِنَةً بِالضَّعْفِ عَنْ إِفْنَائِهَا وَ [إِنَّهُ‏] إِنَّ اللَّهَ سُبْحَانَهُ يَعُودُ بَعْدَ فَنَاءِ الدُّنْيَا وَحْدَهُ لَا شَيْ‏ءَ مَعَهُ كَمَا كَانَ قَبْلَ ابْتِدَائِهَا كَذَلِكَ يَكُونُ بَعْدَ فَنَائِهَا بِلَا وَقْتٍ وَ لَا مَكَانٍ وَ لَا حِينٍ وَ لَا زَمَانٍ عُدِمَتْ عِنْدَ ذَلِكَ الْآجَالُ وَ الْأَوْقَاتُ وَ زَالَتِ السِّنُونَ وَ السَّاعَاتُ

A well-known way that these are subdued, acknowledging the inability of creating it, yielding with the weakness from perishing it, and He^-azwj, the Glorious would Repeat it, after the perishing of the world, Alone, without there being anything with Him^-azwj just as it was before its beginning. Similar to that it would come into being after its perishing, without a time, nor a place, nor a while, nor an era. During that, the terms and the timings would be non-existent, and the years and the hours would fade away.

فَلَا شَيْ‏ءَ إِلَّا اللَّهُ الْواحِدُ الْقَهَّارُ الَّذِي إِلَيْهِ مَصِيرُ جَمِيعِ الْأُمُورِ بِلَا قُدْرَةٍ مِنْهَا كَانَ ابْتِدَاءُ خَلْقِهَا وَ بِغَيْرِ امْتِنَاعٍ مِنْهَا كَانَ فَنَاؤُهَا وَ لَوْ قَدَرَتْ عَلَى الِامْتِنَاعِ لَدَامَ بَقَاؤُهَا لَمْ يَتَكَاءَدْهُ‏ صُنْعُ شَيْ‏ءٍ مِنْهَا إِذْ صَنَعَهُ وَ لَمْ يَؤُدْهُ‏ مِنْهَا خَلْقُ مَا خَلَقَهُ وَ بَرَأَهُ [بَرَأَهُ وَ خَلَقَهُ‏] وَ لَمْ يُكَوِّنْهَا لِتَشْدِيدِ سُلْطَانٍ وَ لَا لِخَوْفٍ مِنْ زَوَالٍ وَ نُقْصَانٍ وَ لَا لِلِاسْتِعَانَةِ بِهَا عَلَى نِدٍّ

Thus, there would be nothing except the One^-azwj, the Subduer Who, to Him^-azwj would come the entirety of the affairs, with there being any power from these to begin its own creation, and without a prevention from these to perish, and had they the power upon the prevention, their survival would have been permanent. It would not have adapted the making of anything from these when it makes it, and a creation would not be repeated from these what He^-azwj had Formed and Created, and He^-azwj does not Bring these into being for the strengthening of His^-azwj Authority, nor for fear from the decline and loss, nor for being assisted by these against an adversary.

مُكَاثِرٍ وَ لَا لِلِاحْتِرَازِ بِهَا مِنْ ضِدٍّ مُثَاوِرٍ وَ لَا لِلِازْدِيَادِ بِهَا فِي مُلْكِهِ وَ لَا لِمُكَاثَرَةِ شَرِيكٍ فِي شِرْكِهِ وَ لَا لِوَحْشَةٍ كَانَتْ مِنْهُ فَأَرَادَ أَنْ يَسْتَأْنِسَ إِلَيْهَا

He^-azwj Multiplied these, not for being protected by these from an adversary consulting, nor for increasing with the in His^-azwj Kingdom, nor for the increasing an associate in His^-azwj association, nor for the loneliness which was from Him^-azwj so He^-azwj Wanted to be comforted to these.

ثُمَّ هُوَ يُفْنِيهَا بَعْدَ تَكْوِينِهَا لَا لِسَأَمٍ دَخَلَ عَلَيْهِ فِي تَصْرِيفِهَا وَ تَدْبِيرِهَا وَ لَا لِرَاحَةٍ وَاصِلَةٍ إِلَيْهِ وَ لَا لِثِقَلِ شَيْ‏ءٍ مِنْهَا عَلَيْهِ لَا يُمِلُّهُ طُولُ بَقَائِهَا فَيَدْعُوَهُ إِلَى سُرْعَةِ إِفْنَائِهَا وَ لَكِنَّهُ سُبْحَانَهُ دَبَّرَهَا بِلُطْفِهِ وَ أَمْسَكَهَا بِأَمْرِهِ وَ أَتْقَنَهَا بِقُدْرَتِهِ

Then, He^-azwj would be Annihilating these after their coming into being, not out of boredom entering upon Him^-azwj in its utilisation and its management, nor for the rest (of aspects) connected to it, nor for the weight of a thing from these upon Him^-azwj, nor is the length of its survival an excuse for Him^-azwj so He^-azwj would Call it to a speedy perishing, but the Glorious One^-azwj Would Manage it by His^-azwj Subtleness, and Withhold it by His^-azwj Command, and Precision it in His^-azwj Power.

ثُمَّ يُعِيدُهَا بَعْدَ الْفَنَاءِ مِنْ غَيْرِ حَاجَةٍ مِنْهُ إِلَيْهَا وَ لَا اسْتِعَانَةٍ بِشَيْ‏ءٍ مِنْهَا عَلَيْهَا وَ لَا لِانْصِرَافٍ مِنْ حَالِ وَحْشَةٍ إِلَى حَالِ اسْتِئْنَاسٍ وَ لَا مِنْ حَالِ جَهْلٍ وَ عَمًى إِلَى حَالِ‏ عِلْمٍ وَ الْتِمَاسٍ وَ لَا مِنْ فَقْرٍ وَ حَاجَةٍ إِلَى غِنًى وَ كَثْرَةٍ وَ لَا مِنْ ذُلٍّ وَ ضَعَةٍ إِلَى عِزٍّ وَ قُدْرَةٍ

Then He^-azwj would Repeat it after the perishing from without there being any need from it to Him^-azwj, nor to be assisted by anything from it upon Him^-azwj, nor for an exchange from a state of loneliness to be comforted, nor from a state of ignorance and blindness to a state of knowledge and contact, nor from poverty and need to richness and abundance, nor from humiliation and Placing it to Mighty and Power’.[32]

187 و من خطبة له ع و هي في ذكر الملاحم-

Sermon 187 – And from a sermon of his^-asws, and it is regarding mention of the epic events

أَلَا بِأَبِي وَ أُمِّي هُمْ مِنْ عِدَّةٍ أَسْمَاؤُهُمْ فِي السَّمَاءِ مَعْرُوفَةٌ وَ فِي الْأَرْضِ مَجْهُولَةٌ

‘Indeed! By my^-asws father^-as and my^-asws mother^-as (be sacrificed for) the ones whose names in the sky are well-known and in the earth are unknown.

أَلَا فَتَوَقَّعُوا مَا يَكُونُ مِنْ إِدْبَارِ أُمُورِكُمْ وَ انْقِطَاعِ وُصَلِكُمْ وَ اسْتِعْمَالِ صِغَارِكُمْ ذَاكَ حَيْثُ تَكُونُ ضَرْبَةُ السَّيْفِ عَلَى الْمُؤْمِنِ أَهْوَنَ مِنَ الدِّرْهَمِ مِنْ حِلِّهِ ذَاكَ حَيْثُ يَكُونُ الْمُعْطَى أَعْظَمَ أَجْراً مِنَ الْمُعْطِي ذَاكَ حَيْثُ تَسْكَرُونَ مِنْ غَيْرِ شَرَابٍ بَلْ مِنَ النِّعْمَةِ وَ النَّعِيمِ

Indeed! Anticipate what would be happening from the turning back (termination) of your affairs, and the cutting off of your connections, and utilising your young ones for that, when a strike of the sword upon the Momin would be easier than (earning) the Dirham (one cent) from Permissible means. That would be when the Reward of the beggar would be greater than the giver. That would be when you will be intoxicated from other than a drink, but from bounties and plenty!

وَ تَحْلِفُونَ مِنْ غَيْرِ اضْطِرَارٍ وَ تَكْذِبُونَ مِنْ غَيْرِ إِحْرَاجٍ‏ ذَاكَ إِذَا عَضَّكُمُ الْبَلَاءُ كَمَا يَعَضُّ الْقَتَبُ‏ غَارِبَ الْبَعِيرِ مَا أَطْوَلَ هَذَا الْعَنَاءَ وَ أَبْعَدَ هَذَا الرَّجَاءَ

And you will be swearing from without any desperation and lying without any embarrassment. That would be when the afflictions would bite you just as the saddle hurts the wild camel. How prolonged will these tribulations be and how remote would be this relief!

أَيُّهَا النَّاسُ أَلْقُوا هَذِهِ الْأَزِمَّةَ الَّتِي تَحْمِلُ ظُهُورُهَا الْأَثْقَالَ مِنْ أَيْدِيكُمْ وَ لَا تَصَدَّعُوا عَلَى سُلْطَانِكُمْ فَتَذُمُّوا غِبَّ فِعَالِكُمْ وَ لَا تَقْتَحِمُوا مَا اسْتَقْبَلْتُمْ مِنْ فَوْرِ نَارِ الْفِتْنَةِ وَ أَمِيطُوا عَنْ سَنَنِهَا وَ خَلُّوا قَصْدَ السَّبِيلِ‏ لَهَا فَقَدْ لَعَمْرِي يَهْلِكُ فِي لَهَبِهَا الْمُؤْمِنُ وَ يَسْلَمُ فِيهَا غَيْرُ الْمُسْلِمِ

O you people! Cast off these reins which are carrying on its back the load from your hands (sins). Do not split away from your ruling authority for you will condemn the stupidity of your own deeds, not storm into what is facing you from the bursting flames of Fitna and take yourself away from its teeth and vacate the way for it, so by my^-asws life! The Momin would be destroyed in its flames and other Muslims would be safe in it.

‏ إِنَّمَا مَثَلِي بَيْنَكُمْ كَمَثَلِ السِّرَاجِ فِي الظُّلْمَةِ يَسْتَضِي‏ءُ بِهِ مَنْ وَلَجَهَا فَاسْمَعُوا أَيُّهَا النَّاسُ وَ عُوا وَ أَحْضِرُوا آذَانَ قُلُوبِكُمْ تَفْهَمُوا

But rather, my^-asws example among you is an example of the lamp in the darkness. One who enters it would be illuminated by it, therefore listen, O you people, and retain, and present the ears of your hearts, you will understand!’[33]

188 و من خطبة له ع في الوصية بأمور

Sermon 188 – And from a sermon of his^-asws regarding advising with the matters

التقوى‏

The piety

أُوصِيكُمْ أَيُّهَا النَّاسُ بِتَقْوَى اللَّهِ وَ كَثْرَةِ حَمْدِهِ عَلَى آلَائِهِ إِلَيْكُمْ وَ نَعْمَائِهِ عَلَيْكُمْ وَ بَلَائِهِ‏ لَدَيْكُمْ فَكَمْ خَصَّكُمْ بِنِعْمَةٍ وَ تَدَارَكَكُمْ بِرَحْمَةٍ أَعْوَرْتُمْ‏ لَهُ فَسَتَرَكُمْ وَ تَعَرَّضْتُمْ لِأَخْذِهِ‏ فَأَمْهَلَكُمْ‏

‘O you people! I^-asws advise you all with fearing Allah^-azwj and frequent praising Him^-azwj upon His^-azwj Favours to you, and His^-azwj bounties upon you, and His^-azwj goodness to you. How much He^-azwj has Specialised you with bounties, and Dealt with you with Mercy. You bared to Him^‑azwj (sinning openly), So He^-azwj Covered you, and you exposed yourselves to His^-azwj Seizure, but He^-azwj Respited you.

الموت‏

The death

وَ أُوصِيكُمْ بِذِكْرِ الْمَوْتِ وَ إِقْلَالِ الْغَفْلَةِ عَنْهُ وَ كَيْفَ غَفْلَتُكُمْ عَمَّا لَيْسَ يُغْفِلُكُمْ‏ وَ طَمَعُكُمْ فِيمَنْ لَيْسَ يُمْهِلُكُمْ

And I^-asws advise you all with remembering the death and reduce the heedlessness about it. And how can you be heedless from what isn’t heedless with you all, and you are coveting regarding the one (Angel of death) who won’t be respiting you?

فَكَفَى وَاعِظاً بِمَوْتَى عَايَنْتُمُوهُمْ حُمِلُوا إِلَى قُبُورِهِمْ غَيْرَ رَاكِبينَ وَ أُنْزِلُوا فِيهَا غَيْرَ نَازِلِينَ فَكَأَنَّهُمْ [كَأَنَّهُمْ‏] لَمْ يَكُونُوا لِلدُّنْيَا عُمَّاراً وَ كَأَنَّ الْآخِرَةَ لَمْ تَزَلْ لَهُمْ دَاراً

It suffices as a preaching with the one dying you are witnessing. They are being carried to their graves without riding (themselves), and they are being descended into these without going down themselves. It is as if they did not happen to live for the world, and it is as if the Hereafter did not cease to be a house for them.

أَوْحَشُوا مَا كَانُوا يُوطِنُونَ‏ وَ أَوْطَنُوا مَا كَانُوا يُوحِشُونَ‏ وَ اشْتَغَلُوا بِمَا فَارَقُوا وَ أَضَاعُوا مَا إِلَيْهِ انْتَقَلُوا لَا عَنْ قَبِيحٍ يَسْتَطِيعُونَ انْتِقَالًا وَ لَا فِي حَسَنٍ يَسْتَطِيعُونَ ازْدِيَاداً أَنِسُوا بِالدُّنْيَا فَغَرَّتْهُمْ وَ وَثِقُوا بِهَا فَصَرَعَتْهُمْ‏

They have made lonely what had been their homeland, and made their homeland what had been lonely, and they pre-occupied with what they were to separate from, and they wasted what they were to be transferred to. They are neither capable of transferring away from an ugly deed, nor are they capable of increasing good deeds. They were comforted with the world, and it deceived them, and they relied with it, so it knocked them down.

سرعة النفاد

The quickness of depletion

فَسَابِقُوا رَحِمَكُمُ اللَّهُ إِلَى مَنَازِلِكُمُ الَّتِي أُمِرْتُمْ أَنْ تَعْمُرُوهَا وَ الَّتِي رَغِبْتُمْ فِيهَا وَ دُعِيتُمْ إِلَيْهَا وَ اسْتَتِمُّوا نِعَمَ اللَّهِ عَلَيْكُمْ بِالصَّبْرِ عَلَى طَاعَتِهِ وَ الْمُجَانَبَةِ لِمَعْصِيَتِهِ فَإِنَّ غَداً مِنَ الْيَوْمِ قَرِيبٌ مَا أَسْرَعَ السَّاعَاتِ فِي الْيَوْمِ وَ أَسْرَعَ الْأَيَّامَ فِي الشَّهْرِ وَ أَسْرَعَ الشُّهُورَ فِي السَّنَةِ وَ أَسْرَعَ السِّنِينَ فِي الْعُمُرِ

May Allah^-azwj have Mercy on you all! Race to your dwelling which you have been Commanded to build them, and which you are to be desirous in it, and you have been called to, and complete the bounties upon you with the patience upon His^-azwj obedience and shunning His^‑azwj disobedience, for tomorrow is near from today. How quick are the times during the day, and quickness of the days during the month, and quickness of the months during the year, and quickness of the years during the lifetime’.[34]

189 و من كلام له ع في الإيمان و وجوب الهجرة

Sermon 189 – And from a speech of his^-asws regarding the Eman and obligation of the emigrating

أقسام الإيمان‏

Divisions of Eman

فَمِنَ الْإِيمَانِ مَا يَكُونُ ثَابِتاً مُسْتَقِرّاً فِي الْقُلُوبِ وَ مِنْهُ مَا يَكُونُ عَوَارِيَ‏ بَيْنَ الْقُلُوبِ وَ الصُّدُورِ إِلَى أَجَلٍ مَعْلُومٍ فَإِذَا كَانَتْ لَكُمْ بَرَاءَةٌ مِنْ أَحَدٍ فَقِفُوهُ حَتَّى يَحْضُرَهُ الْمَوْتُ فَعِنْدَ ذَلِكَ يَقَعُ حَدُّ الْبَرَاءَةِ

‘From the Eman is what happens to be affirmed, stable in the hearts, and from it is what happens to be lent (temporary) between the hearts and the chests to a known term. So, when there happens to be disavowing for you from anyone, then pause it until the death presents him. During that the restriction of the disavowing falls.

وجوب الهجرة

Obligation of emigrating

وَ الْهِجْرَةُ قَائِمَةٌ عَلَى حَدِّهَا الْأَوَّلِ‏ مَا كَانَ لِلَّهِ فِي أَهْلِ الْأَرْضِ‏حَاجَةٌ مِنْ مُسْتَسِرِّ الْإِمَّةِ وَ مُعْلِنِهَا لَا يَقَعُ اسْمُ الْهِجْرَةِ عَلَى أَحَدٍ إِلَّا بِمَعْرِفَةِ الْحُجَّةِ فِي الْأَرْضِ فَمَنْ عَرَفَهَا وَ أَقَرَّ بِهَا فَهُوَ مُهَاجِرٌ وَ لَا يَقَعُ اسْمُ الِاسْتِضْعَافِ عَلَى مَنْ بَلَغَتْهُ الْحُجَّةُ فَسَمِعَتْهَا أُذُنُهُ وَ وَعَاهَا قَلْبُهُ‏

And the emigration stands upon its former limits. Whatever were to be for Allah^-azwj regarding people of the earth is needy of a stable community and its announcements. The name (emigration) does not fall upon anyone except by recognition of the Divine Authority in the earth. So, the one who recognises it and acknowledges with it, so he is an emigrant. And the name ‘Weakened’ does not fall upon the one the argument reaches him. His ears hear it, and his heart retains it.

صوبة الإيمان‏

The correction of Eman

إِنَّ أَمْرَنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَحْمِلُهُ إِلَّا عَبْدٌ مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ وَ لَا يَعِي حَدِيثَنَا إِلَّا صُدُورٌ أَمِينَةٌ وَ أَحْلَامٌ‏ رَزِينَةٌ

And the name ‘Weakened’ does not fall upon the one the argument reaches him. His ears hear it, and his heart retains it. Our^-asws matter is difficult, becoming more difficult. No one can endure it except a Momin whose heart is Tested by Allah^-azwj for the Eman, nor can our^‑asws Ahadeeth be retained except the trustworthy chests and level-headed minds.

علم الوصي‏

Knowledge of the successor^-asws

أَيُّهَا النَّاسُ سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي فَلَأَنَا بِطُرُقِ السَّمَاءِ أَعْلَمُ مِنِّي بِطُرُقِ الْأَرْضِ قَبْلَ أَنْ تَشْغَرَ بِرِجْلِهَا فِتْنَةٌ تَطَأُ فِي خِطَامِهَا وَ تَذْهَبُ بِأَحْلَامِ قَوْمِهَا

O you people! Ask me^-asws before you lose me^-asws, for I^-asws am more knowing with the paths of the sky than of the earth, before the Fitna works its feet trampling in its noose and does away with the dreams of its people’.[35]

190 و من خطبة له ع يحمد اللّه و يثني على نبيه و يعظ بالتقوى

Sermon 190 – And from a sermon of his^-asws – He^-asws praised Allah^-azwj and extolled upon His^-azwj Prophet^-saww, and preached with the piety

حمد اللّه‏

Praise of Allah^-azwj

أَحْمَدُهُ شُكْراً لِإِنْعَامِهِ وَ أَسْتَعِينُهُ عَلَى وَظَائِفِ حُقُوقِهِ عَزِيزَ الْجُنْدِ عَظِيمَ الْمَجْدِ

‘I^-asws praise Him^-azwj thanking for His^-azwj Conferment’s and seek His^-azwj Assistance upon fulfilling His^-azwj rights. He^-azwj is of the Mighty army, Magnificence of the Glory.

الثناء على النبي‏

The extollations upon the Prophet^-saww

وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ دَعَا إِلَى طَاعَتِهِ وَ قَاهَرَ أَعْدَاءَهُ جِهَاداً عَنْ دِينِهِ لَا يَثْنِيهِ عَنْ ذَلِكَ اجْتِمَاعٌ عَلَى تَكْذِيبِهِ وَ الْتِمَاسٌ لِإِطْفَاءِ نُورِهِ‏

And I^-asws testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, calling to His^‑azwj obedience, and compelling His^-azwj enemies fighting from His^-azwj Religion, not dissuading him^-saww from that, having gathered upon belying him^-saww, and seeking to extinguishing His^-azwj Light.

العظة بالتقوى‏

The preaching with the piety

فَاعْتَصِمُوا بِتَقْوَى اللَّهِ فَإِنَّ لَهَا حَبْلًا وَثِيقاً عُرْوَتُهُ وَ مَعْقِلًا مَنِيعاً ذِرْوَتُهُ‏ وَ بَادِرُوا الْمَوْتَ وَ غَمَرَاتِهِ‏ وَ امْهَدُوا لَهُ قَبْلَ حُلُولِهِ وَ أَعِدُّوا لَهُ قَبْلَ نُزُولِهِ فَإِنَّ الْغَايَةَ الْقِيَامَةُ وَ كَفَى بِذَلِكَ وَاعِظاً لِمَنْ عَقَلَ وَ مُعْتَبَراً لِمَنْ جَهِلَ

‘Therefore, hold on to the fear of Allah^-azwj, for there is a rope for it, its handhold is firm, its shelter is invincible, lofty, and rush towards the death in its immersing, and be guided to it before its permeation, and prepare for it before its descent, for the peak is the Day of Judgment. And that suffices as a preaching for one who uses his intellect, and a lesson for one who is ignorant.

وَ قَبْلَ بُلُوغِ الْغَايَةِ مَا تَعْلَمُونَ مِنْ ضِيقِ الْأَرْمَاسِ‏ وَ شِدَّةِ الْإِبْلَاسِ‏ وَ هَوْلِ الْمُطَّلَعِ‏ وَ رَوْعَاتِ الْفَزَعِ وَ اخْتِلَافِ الْأَضْلَاعِ‏ وَ اسْتِكَاكِ الْأَسْمَاعِ‏ وَ ظُلْمَةِ اللَّحْدِ وَ خِيفَةِ الْوَعْدِ وَ غَمِّ الضَّرِيحِ وَ رَدْمِ الصَّفِيحِ‏

And before reaching the peak is he narrowness of the graves, and difficulties of the despair, and the emergence of the horrors, and awe-striking panic, and interchange of the ribs, and the deafness of the ears, and darkness of the grave, and fear of the threat, and covering of the tomb, and blocking of the slabs.

فَاللَّهَ اللَّهَ عِبَادَ اللَّهِ فَإِنَّ الدُّنْيَا مَاضِيَةٌ بِكُمْ عَلَى سَنَنٍ‏ وَ أَنْتُمْ وَ السَّاعَةُ [السَّاعَةَ] فِي قَرَنٍ‏ وَ كَأَنَّهَا قَدْ جَاءَتْ بِأَشْرَاطِهَا وَ أَزِفَتْ‏ بِأَفْرَاطِهَا وَ وَقَفَتْ بِكُمْ عَلَى صِرَاطِهَا وَ كَأَنَّهَا قَدْ أَشْرَفَتْ بِزَلَازِلِهَا وَ أَنَاخَتْ بِكَلَاكِلِهَا وَ انْصَرَمَتِ [انْصَرَفَتِ‏] الدُّنْيَا بِأَهْلِهَا وَ أَخْرَجَتْهُمْ مِنْ حِضْنِهَا

‘(Fear) Allah^-azwj! (Fear) Allah^-azwj, servants of Allah^-azwj, for the world is going with you upon a (established) manner, and you and the Hour are in a pairing, and it is as if it has already come with its conditions and approached with its signs, and paused with you upon its path, and as if it has come with its earthquakes, and has put out its claws, and the world has broken up its inhabitants, and thrown them out from its embrace.

فَكَانَتْ كَيَوْمٍ مَضَى أَوْ شَهْرٍ انْقَضَى وَ صَارَ جَدِيدُهَا رَثّاً وَ سَمِينُهَا غَثّاً فِي مَوْقِفٍ ضَنْكِ الْمَقَامِ وَ أُمُورٍ مُشْتَبِهَةٍ عِظَامٍ وَ نَارٍ شَدِيدٍ كَلَبُهَا عَالٍ لَجَبُهَا سَاطِعٍ لَهَبُهَا مُتَغَيِّظٍ زَفِيرُهَا مُتَأَجِّجٍ سَعِيرُهَا بَعِيدٍ خُمُودُهَا ذَاكٍ‏ وُقُودُهَا مَخُوفٍ وَعِيدُهَا عَمٍ قَرَارُهَا مُظْلِمَةٍ أَقْطَارُهَا حَامِيَةٍ قُدُورُهَا فَظِيعَةٍ أُمُورُهَا-

So (now) it is as if a day has passed, and a month has expired, and its new one has become old, and its fat one (has become) thin. In a pausing, the place is narrow, and the matters are greatly confusing, and the Fire, its pain is severe, its flames rising higher, its sparks spreading, its exhalation furious, its blazes in waves, its cooling is remote, that is its ignition, its threat is fearful, its bottom is deep, its horizons are dark, its measurement is vast, (all of its) matters are horrible.

وَ سِيقَ الَّذِينَ اتَّقَوْا رَبَّهُمْ إِلَى الْجَنَّةِ زُمَراً قَدْ أُمِنَ الْعَذَابُ وَ انْقَطَعَ الْعِتَابُ وَ زُحْزِحُوا عَنِ النَّارِ وَ اطْمَأَنَّتْ بِهِمُ الدَّارُ وَ رَضُوا الْمَثْوَى وَ الْقَرَارَ

And their Lord would Escort those who are pious to the Paradise in groups [39:73]. They would have been secured from the Punishment, and the exhaustion termination, and pushed away from the Fire, and the House having been secured with them, and they would be pleased of the abode and the settlement.

الَّذِينَ كَانَتْ أَعْمَالُهُمْ فِي الدُّنْيَا زَاكِيَةً وَ أَعْيُنُهُمْ بَاكِيَةً وَ كَانَ لَيْلُهُمْ فِي دُنْيَاهُمْ نَهَاراً تَخَشُّعاً وَ اسْتِغْفَارًا وَ كَانَ نَهَارُهُمْ لَيْلًا تَوَحُّشاً وَ انْقِطَاعاً فَجَعَلَ اللَّهُ لَهُمُ الْجَنَّةَ مَآباً وَ الْجَزَاءَ ثَوَاباً- وَ كانُوا أَحَقَّ بِها وَ أَهْلَها فِي مُلْكٍ دَائِمٍ وَ نَعِيمٍ قَائِمٍ

Those whose deeds in the world were pure, and their eyes were crying, and their nights in their world were (like) days, fearing and seeking Forgiveness, and their days were (like) nights, lonely and being cut off (from others). So, Allah^-azwj Made the Paradise for them as a Reward, and they would be more deserving of it and its rightful ones in the permanent kingdom and everlasting Bliss.

فَارْعَوْا عِبَادَ اللَّهِ مَا بِرِعَايَتِهِ يَفُوزُ فَائِزُكُمْ وَ بِإِضَاعَتِهِ يَخْسَرُ مُبْطِلُكُمْ وَ بَادِرُوا آجَالَكُمْ بِأَعْمَالِكُمْ فَإِنَّكُمْ مُرْتَهَنُونَ بِمَا أَسْلَفْتُمْ وَ مَدِينُونَ بِمَا قَدَّمْتُمْ وَ كَأَنْ قَدْ نَزَلَ بِكُمُ الْمَخُوفُ فَلَا رَجْعَةً تَنَالُونَ [تُنَالُونَ‏] وَ لَا عَثْرَةً تُقَالُونَ

So, take care servants of Allah^-azwj of what by taking care of it your successful ones will succeed, and by wasting it your falsifying ones will lose. And rush to your (end of) terms with your (good) deeds, for you are pledge with what you have done in the past, and you will be owed of what you are sending ahead, and it is as if the feared (death) has descended with you, so there is neither any return to be achieving (good deeds) nor any stumble to be eradicating.

اسْتَعْمَلَنَا اللَّهُ وَ إِيَّاكُمْ بِطَاعَتِهِ وَ طَاعَةِ رَسُولِهِ وَ عَفَا عَنَّا وَ عَنْكُمْ بِفَضْلِ رَحْمَتِهِ

May Allah^-azwj Utilise us^-asws and you all in His^-azwj obedience and obedience to His^-azwj Rasool^‑saww, and Pardon us^-asws and you all with the Grace of His^-azwj Mercy!

الْزَمُوا الْأَرْضَ‏ وَ اصْبِرُوا عَلَى الْبَلَاءِ وَ لَا تُحَرِّكُوا بِأَيْدِيكُمْ وَ سُيُوفِكُمْ فِي هَوَى أَلْسِنَتِكُمْ وَ لَا تَسْتَعْجِلُوا بِمَا لَمْ يُعَجِّلْهُ اللَّهُ لَكُمْ‏ فَإِنَّهُ مَنْ مَاتَ مِنْكُمْ عَلَى فِرَاشِهِ وَ هُوَ عَلَى مَعْرِفَةِ حَقِّ رَبِّهِ وَ حَقِّ رَسُولِهِ وَ أَهْلِ بَيْتِهِ مَاتَ شَهِيداً وَ وَقَعَ أَجْرُهُ عَلَى اللَّهِ‏ وَ اسْتَوْجَبَ ثَوَابَ مَا نَوَى مِنْ صَالِحِ عَمَلِهِ وَ قَامَتِ النِّيَّةُ مَقَامَ إِصْلَاتِهِ‏ لِسَيْفِهِ فَإِنَّ لِكُلِّ شَيْ‏ءٍ مُدَّةً وَ أَجَلًا

Stick to the ground and be patient upon the afflictions, and do not move your hands and your swords, and refrain your tongues, and do not be hasty with what Allah^-azwj has not Hastened for you. Surely the one from you who dies upon his bed while he is upon the recognition of his Lord^-azwj, and right of His^-azwj Rasool^-saww and People^-asws of his^-saww Household, would die as martyr. His^-azwj Recompense would fall upon Allah^-azwj, and he would be Obligated the Rewards of whatever righteous deeds he had intended, and the intention would stand in place of his unsheathing his sword. Surely for everything there is a period and a term’.[36]

191 و من خطبة له ع يحمد اللّه و يثني على نبيه و يوصي بالزهد و التقوى‏

Sermon 191 – And from a sermon of his^-asws – He^-asws praised Allah^-azwj and extolled upon His^-azwj Prophet, and he advised with the asceticism and the piety

الْحَمْدُ لِلَّهِ الْفَاشِي‏ فِي الْخَلْقِ حَمْدُهُ وَ الْغَالِبِ جُنْدُهُ وَ الْمُتَعَالِي جَدُّهُ‏ أَحْمَدُهُ عَلَى نِعَمِهِ التُّؤَامِ‏ وَ آلَائِهِ الْعِظَامِ الَّذِي عَظُمَ حِلْمُهُ فَعَفَا وَ عَدَلَ فِي كُلِّ مَا قَضَى

‘The Praise of Allah^-azwj! His^-azwj Praise is spread among the creatures, and His^-azwj army is prevailing and His^-azwj Mighty is Exalted. I^-asws praise Him^-azwj upon His^-azwj connected bounties and His^-azwj Favours which is the Might of His^-azwj Leniency. He^-azwj Pardons and Dispenses justice in all what He^-azwj Decrees.

وَ عَلِمَ مَا [بِمَا] يَمْضِي وَ مَا مَضَى مُبْتَدِعِ الْخَلَائِقِ بِعِلْمِهِ وَ مُنْشِئِهِمْ بِحُكْمِهِ‏ بِلَا اقْتِدَاءٍ وَ لَا تَعْلِيمٍ وَ لَا احْتِذَاءٍ لِمِثَالِ صَانِعٍ حَكِيمٍ وَ لَا إِصَابَةِ خَطَإٍ وَ لَا حَضْرَةِ مَلَإٍ

He^-azwj Knows what is continuing and what has already passed. He^-azwj Began the creation by His^-azwj Knowledge, and Created them by His^-azwj Wisdom without being led, nor learning, nor emulation to an (prior) example of a wise maker, nor committing a mistake nor presence of an assembly.

الرسول الأعظم‏

The mightiest Rasool^-saww

وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ ابْتَعَثَهُ وَ النَّاسُ يَضْرِبُونَ فِي غَمْرَةٍ وَ يَمُوجُونَ فِي حَيْرَةٍ قَدْ قَادَتْهُمْ أَزِمَّةُ الْحَيْنِ‏ وَ اسْتَغْلَقَتْ عَلَى أَفْئِدَتِهِمْ أَقْفَالُ الرَّيْنِ‏

And I^-asws testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww. He^-azwj Sent him while the people were striking in depths (of darkness) and were wandering in confusion. The reins of destruction were leading them and the rusted locks were locked upon their hearts.

الوصية بالزهد و التقوى‏

The advice with the asceticism and the piety

عِبَادَ اللَّهِ أُوصِيكُمْ بِتَقْوَى اللَّهِ فَإِنَّهَا حَقُّ اللَّهِ عَلَيْكُمْ وَ الْمُوجِبَةُ عَلَى اللَّهِ حَقَّكُمْ وَ أَنْ تَسْتَعِينُوا عَلَيْهَا بِاللَّهِ وَ تَسْتَعِينُوا بِهَا عَلَى اللَّهِ فَإِنَّ التَّقْوَى فِي الْيَوْمِ الْحِرْزُ وَ الْجُنَّةُ وَ فِي غَدٍ الطَّرِيقُ إِلَى الْجَنَّةِ

Servants of Allah^-azwj! I^-asws advise you all with fearing Allah^-azwj, for it is a right of Allah^-azwj upon you and the obligation to Allah^-azwj of your rights, and you should be seeking Assistance of Allah^-azwj upon it, and you should be seeking Assistance of Allah^-azwj with it, for the piety today is the protection and the shield, and tomorrow it is the path to the Paradise.

مَسْلَكُهَا وَاضِحٌ وَ سَالِكُهَا رَابِحٌ وَ مُسْتَوْدَعُهَا حَافِظٌ لَمْ تَبْرَحْ عَارِضَةً نَفْسَهَا عَلَى الْأُمَمِ الْمَاضِينَ مِنْكُمْ وَ الْغَابِرِينَ لِحَاجَتِهِمْ إِلَيْهَا غَداً إِذَا أَعَادَ اللَّهُ مَا أَبْدَى وَ أَخَذَ مَا أَعْطَى وَ سَأَلَ عَمَّا أَسْدَى‏

Its way is clear and its travel profits, and its holder protects and does not depart (from it). It had presented itself unto the past communities from you, and the ones to follow due to their need to it tomorrow when Allah^-azwj will Repeat what He^-azwj Began, and Take what He^-azwj had Given, and Asks about what He^-azwj had Bestowed.

فَمَا أَقَلَّ مَنْ قَبِلَهَا وَ حَمَلَهَا حَقَّ حَمْلِهَا أُولَئِكَ الْأَقَلُّونَ عَدَداً وَ هُمْ أَهْلُ صِفَةِ اللَّهِ سُبْحَانَهُ إِذْ يَقُولُ- وَ قَلِيلٌ مِنْ عِبادِيَ الشَّكُورُ

How few are the ones who accept it and carry it as is the right of carrying it. They are few in number and they are the people Allah^-azwj the Glorious Described when He^-azwj Said: and a few from My servants are grateful [34:13].

فَأَهْطِعُوا بِأَسْمَاعِكُمْ إِلَيْهَا وَ أَلِظُّوا بِجِدِّكُمْ عَلَيْهَا وَ اعْتَاضُوهَا مِنْ كُلِّ سَلَفٍ خَلَفاً وَ مِنْ كُلِّ مُخَالِفٍ مُوَافِقاً- أَيْقِظُوا بِهَا نَوْمَكُمْ وَ اقْطَعُوا بِهَا يَوْمَكُمْ وَ أَشْعِرُوهَا قُلُوبَكُمْ وَ ارْحَضُوا بِهَا ذُنُوبَكُمْ وَ دَاوُوا بِهَا الْأَسْقَامَ وَ بَادِرُوا بِهَا الْحِمَامَ وَ اعْتَبِرُوا بِمَنْ أَضَاعَهَا وَ لَا يَعْتَبِرَنَّ بِكُمْ مَنْ أَطَاعَهَا

Therefore, hasten with your ears to it and intensify your efforts upon it, and make is a replacement for every past action, and compatible from every opponent. Wake up from your sleep with it, and cut (pass) your day with it, and make your hearts aware, and wash your sins with it, and medicate the sicknesses with it, and rush to the deaths being with it, and take lessons with the one who wasted it, and the ones who follow it should not take lessons from you.

أَلَا فَصُونُوهَا وَ تَصَوَّنُوا بِهَا وَ كُونُوا عَنِ الدُّنْيَا نُزَّاهاً وَ إِلَى الْآخِرَةِ وُلَّاهاً وَ لَا تَضَعُوا مَنْ رَفَعَتْهُ التَّقْوَى وَ لَا تَرْفَعُوا مَنْ رَفَعَتْهُ الدُّنْيَا وَ لَا تَشِيمُوا بَارِقَهَا وَ لَا تَسْمَعُوا نَاطِقَهَا وَ لَا تُجِيبُوا نَاعِقَهَا وَ لَا تَسْتَضِيئُوا بِإِشْرَاقِهَا وَ لَا تُفْتَنُوا بِأَعْلَاقِهَا فَإِنَّ بَرْقَهَا خَالِبٌ‏ وَ نُطْقَهَا كَاذِبٌ وَ أَمْوَالَهَا مَحْرُوبَةٌ وَ أَعْلَاقَهَا مَسْلُوبَةٌ

Indeed! Fortify it and be fortified with it, and be removed from the world and yearning to the Hereafter, and do not drop down the one whom the piety has raised up, and do not raise the one whom the world has raised up, and do not look at its flashes nor listen to its speaker, nor respond to its crier, nor be illuminated by its shining light, nor be tempted by its precious things, for its flashes are deceitful, and its speakers are liars, and its wealth is plundered, and its previous things are confiscated.

أَلَا وَ هِيَ الْمُتَصَدِّيَةُ الْعَنُونُ‏ وَ الْجَامِحَةُ الْحَرُونُ‏ وَ الْمَائِنَةُ الْخَئُونُ‏ وَ الْجَحُودُ الْكَنُودُ وَ الْعَنُودُ الصَّدُودُ وَ الْحَيُودُ الْمَيُودُ حَالُهَا انْتِقَالٌ وَ وَطْأَتُهَا زِلْزَالٌ وَ عِزُّهَا ذُلٌّ وَ جِدُّهَا هَزْلٌ وَ عُلْوُهَا سُفْلٌ

Indeed, and it allures the ones turning away, and stubborn of going ahead, and extremely treacherous, and rejects the truth, and severe in abandoning, and desperate in inclining. Its situating keeps changing, and its treading are shaky, and its honour is a disgrace, and its seriousness is a joke, and its highness is lowness.

دَارُ [حَرْبٍ‏] حَرَبٍ وَ سَلَبٍ وَ نَهْبٍ وَ عَطَبٍ أَهْلُهَا عَلَى سَاقٍ وَ سِيَاقٍ‏ وَ لَحَاقٍ وَ فِرَاقٍ‏ قَدْ تَحَيَّرَتْ مَذَاهِبُهَا وَ أَعْجَزَتْ مَهَارِبُهَا وَ خَابَتْ مَطَالِبُهَا فَأَسْلَمَتْهُمُ الْمَعَاقِلُ وَ لَفَظَتْهُمُ الْمَنَازِلُ وَ أَعْيَتْهُمُ الْمَحَاوِلُ‏

It is a house of war, and plunder, and looting, and ruination. Its people are upon a leg and are being usher, and for departing and separation. Its doctrines are confusing (the people), and its fleers are frustrated, and its seekers are disappointed. The intellects yield them, and the dwelling expel them, and the cunningness fatigues them.

فَمِنْ نَاجٍ مَعْقُورٍ وَ لَحْمٍ مَجْزُورٍ وَ شِلْوٍ مَذْبُوحٍ وَ دَمٍ مَسْفُوحٍ‏ وَ عَاضٍّ عَلَى يَدَيْهِ وَ صَافِقٍ بِكَفَّيْهِ وَ مُرْتَفِقٍ بِخَدَّيْهِ‏ وَ زَارٍ عَلَى رَأْيِهِ وَ رَاجِعٍ عَنْ عَزْمِهِ

From (them is like) a camel slayed and meat stripped off and a body slaughtered and blood spilt, and a biter upon his own hands, and one clasping his hands, and one clasping his cheeks, and one condemning his own view, and one retracting from his determination.

وَ قَدْ أَدْبَرَتِ الْحِيلَةُ وَ أَقْبَلَتِ الْغِيلَةُ وَ لَاتَ حِينَ مَنَاصٍ‏ هَيْهَاتَ هَيْهَاتَ قَدْ فَاتَ مَا فَاتَ وَ ذَهَبَ مَا ذَهَبَ وَ مَضَتِ الدُّنْيَا لِحَالِ بَالِهَا- فَما بَكَتْ عَلَيْهِمُ السَّماءُ وَ الْأَرْضُ وَ ما كانُوا مُنْظَرِينَ‏

The means have turned back and the evils are coming over, and there is no time for escape. Far be it! Far be it! It has been lost what is lost, and it has gone what has gone while the world continues in its usual way. So, the sky and the earth did not weep upon them, nor were they Respited [44:29]’.[37]

192 و من خطبة له ع تسمى القاصعة و هي تتضمن ذم إبليس لعنه اللّه، على استكباره و تركه السجود لآدم عليه السلام، و أنه أول من أظهر العصبية و تبع الحمية، و تحذير الناس من سلوك طريقته.

Sermon 192 – And from a sermon of his^-asws named as ‘Al Qas’a’, and in includes condemnation of Iblees^-la, may Allah^-azwj Curse him^-la upon his^-la arrogance, and his^-la having neglected the Sajdah to Adam^-as, may the greetings be upon him^-as, and he^-la was the first one to reveal the disobedience and follow the self-pride, and cautioning the people from travelling his^-la path.

الْحَمْدُ لِلَّهِ الَّذِي لَبِسَ الْعِزَّ وَ الْكِبْرِيَاءَ وَ اخْتَارَهُمَا لِنَفْسِهِ دُونَ‏ خَلْقِهِ وَ جَعَلَهُمَا حِمًى‏ وَ حَرَماً عَلَى غَيْرِهِ وَ اصْطَفَاهُمَا لِجَلَالِهِ‏

‘The Praise is for Allah^-azwj Who Wears the Honour and the Greatness and has Chosen the two for Himself^-azwj besides His^-azwj creatures, and Made them a Curse and Prohibition upon others, and He^-azwj Chose them for His^-azwj Majesty.

رأس العصيان‏

The chief of disobedience

وَ جَعَلَ اللَّعْنَةَ عَلَى مَنْ نَازَعَهُ فِيهِمَا مِنْ عِبَادِهِ ثُمَّ اخْتَبَرَ بِذَلِكَ مَلَائِكَتَهُ الْمُقَرَّبِينَ لِيَمِيزَ الْمُتَوَاضِعِينَ مِنْهُمْ مِنَ الْمُسْتَكْبِرِينَ

And He^-azwj Made the Curse to be upon the one from the His^-azwj servants who contends Him^‑azwj regarding these two. Then He^-azwj Tried His^-azwj Angels of Proximity with that in order to distinguish between the humble ones from them, from the arrogant ones.

فَقَالَ سُبْحَانَهُ وَ هُوَ الْعَالِمُ بِمُضْمَرَاتِ الْقُلُوبِ وَ مَحْجُوبَاتِ الْغُيُوبِ‏ إِنِّي خالِقٌ بَشَراً مِنْ طِينٍ فَإِذا سَوَّيْتُهُ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ ساجِدِينَ فَسَجَدَ الْمَلائِكَةُ كُلُّهُمْ أَجْمَعُونَ إِلَّا إِبْلِيسَ‏

So, the Glorious Said, and He^-azwj is the Knower with the consciences of the hearts and hidden matters of the unseen: “I am going to Create a human from clay [38:71] So when I Complete him and Breath from My spirit into him, then fall down to him in Sajdah!” [38:72] So the Angels performed Sajdah, all of them altogether [38:73] Except Iblees. [38:74].

اعْتَرَضَتْهُ الْحَمِيَّةُ فَافْتَخَرَ عَلَى آدَمَ بِخَلْقِهِ وَ تَعَصَّبَ عَلَيْهِ لِأَصْلِهِ فَعَدُوُّ اللَّهِ إِمَامُ الْمُتَعَصِّبِينَ وَ سَلَفُ الْمُسْتَكْبِرِينَ الَّذِي وَضَعَ أَسَاسَ الْعَصَبِيَّةِ وَ نَازَعَ اللَّهَ رِدَاءَ الْجَبْرِيَّةِ وَ ادَّرَعَ لِبَاسَ التَّعَزُّزِ وَ خَلَعَ قِنَاعَ التَّذَلُّلِ

The self-conceitedness blocked him^-la and he^-la prided upon Adam^-as with his^-la creation and was biased against him^-as of his^-as origin, so (this) enemy of Allah^-azwj is the leader of the prejudicial ones, and fore-runner of the arrogant ones who laid the foundations of the prejudices, and contended Allah^-azwj of the Robe of the Greatness and put on the apparel of haughtiness and removed the mask of the humility.

أَ لَا [يَرَوْنَ‏] تَرَوْنَ كَيْفَ صَغَّرَهُ اللَّهُ بِتَكَبُّرِهِ وَ وَضَعَهُ بِتَرَفُّعِهِ فَجَعَلَهُ فِي الدُّنْيَا مَدْحُوراً وَ أَعَدَّ لَهُ فِي الْآخِرَةِ سَعِيراً

Are you not seeing how Allah^-azwj Belittled him^-la due to his^-la arrogance and Placed him^-la down due to his^-la claim to highness? So, He^-azwj Made him^-la expelled in the world, and Prepared for him^-la the Blazing Fire in the Hereafter?

ابتلاء اللّه لخلقه‏

The Trial of Allah^-azwj to His^-azwj creatures

وَ لَوْ أَرَادَ اللَّهُ أَنْ يَخْلُقَ آدَمَ مِنْ نُورٍ يَخْطَفُ الْأَبْصَارَ ضِيَاؤُهُ وَ يَبْهَرُ الْعُقُولَ رُوَاؤُهُ‏ وَ طِيبٍ يَأْخُذُ الْأَنْفَاسَ عَرْفُهُ‏ لَفَعَلَ وَ لَوْ فَعَلَ لَظَلَّتْ لَهُ الْأَعْنَاقُ خَاضِعَةً وَ لَخَفَّتِ الْبَلْوَى فِيهِ عَلَى الْمَلَائِكَةِ وَ لَكِنَّ اللَّهَ سُبْحَانَهُ يَبْتَلِي خَلْقَهُ بِبَعْضِ مَا يَجْهَلُونَ أَصْلَهُ تَمْيِيزاً بِالاخْتِبَارِ لَهُمْ وَ نَفْياً لِلِاسْتِكْبَارِ عَنْهُمْ وَ إِبْعَاداً لِلْخُيَلَاءِ مِنْهُمْ‏

And if Allah^-azwj the Glorious Wanted to Create Adam^-as from Light, its light dazzling the sights and its illumination amazing the intellects, and its aroma catching the breaths recognising it, would have Done so, and had He^-azwj Done so, the necks would have been humbled to him^-as, and the trials regarding him^-as would have been light upon the Angels, but Allah^-azwj the Glorious Tries His^-azwj creatures with part of what they are ignorant of its origin, to distinguish them with the Trial, and a negation of the arrogance from them, and distancing of the pride from them.

طلب العبرة

Seeking the lesson

فَاعْتَبِرُوا بِمَا كَانَ مِنْ فِعْلِ اللَّهِ بِإِبْلِيسَ إِذْ أَحْبَطَ عَمَلَهُ الطَّوِيلَ وَ جَهْدَهُ الْجَهِيدَ وَ كَانَ قَدْ عَبَدَ اللَّهَ سِتَّةَ آلَافِ سَنَةٍ لَا يُدْرَى أَ مِنْ سِنِي الدُّنْيَا أَمْ مِنْ سِنِي الْآخِرَةِ عَنْ كِبْرِ سَاعَةٍ وَاحِدَةٍ فَمَنْ ذَا بَعْدَ إِبْلِيسَ يَسْلَمُ عَلَى اللَّهِ بِمِثْلِ مَعْصِيَتِهِ

Therefore, take lesson with what was from a Deed of Allah^-azwj with Iblees^-la when He^-azwj Dropped his^-la lengthy deed and his^-la extensive efforts, and he^-la had worshipped Allah^-azwj for six thousand years – it is not known whether is it from the years of the world or from the years of the Hereafter about the largeness of one hour. So, who is that after Iblees^-la who is safe to Allah^-azwj the Glorious with a similar disobedience?

كَلَّا مَا كَانَ اللَّهُ سُبْحَانَهُ لِيُدْخِلَ الْجَنَّةَ بَشَراً بِأَمْرٍ أَخْرَجَ بِهِ مِنْهَا مَلَكاً إِنَّ حُكْمَهُ فِي أَهْلِ السَّمَاءِ وَ أَهْلِ الْأَرْضِ لَوَاحِدٌ وَ مَا بَيْنَ اللَّهِ وَ بَيْنَ أَحَدٍ مِنْ خَلْقِهِ هَوَادَةٌ فِي إِبَاحَةِ حِمًى حَرَّمَهُ عَلَى الْعَالَمِينَ‏

Never! It will not be for Allah^-azwj the Glorious to Enters a human being into the Paradise due to a matter He^-azwj Expelled an Angel. His^-azwj Decision regarding the people of the skies and people of the earth is one, and there is no allowance between Allah^-azwj and anyone regarding legalisation of a matter He^-azwj had Prohibited unto the worlds.

التحذير من الشيطان‏

The cautioning from the Satan^-la

فَاحْذَرُوا عِبَادَ اللَّهِ عَدُوَّ اللَّهِ أَنْ يُعْدِيَكُمْ بِدَائِهِ‏ وَ أَنْ يَسْتَفِزَّكُمْ‏ بِنِدَائِهِ وَ أَنْ يُجْلِبَ عَلَيْكُمْ بِخَيْلِهِ وَ رَجِلِهِ [رَجْلِهِ‏] فَلَعَمْرِي لَقَدْ فَوَّقَ‏ لَكُمْ سَهْمَ الْوَعِيدِ وَ أَغْرَقَ‏ إِلَيْكُمْ بِالنَّزْعِ‏ الشَّدِيدِ وَ رَمَاكُمْ مِنْ مَكَانٍ قَرِيبٍ فَقَالَ‏ رَبِّ بِما أَغْوَيْتَنِي لَأُزَيِّنَنَّ لَهُمْ فِي الْأَرْضِ وَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ‏

Be cautioned, servants of Allah^-azwj, of him^-la infecting you with his^-la sickness, and provoke you with his^-la cavalry and his^-la infantry. (I^-asws swear) by my^-asws life! He^-la has placed for you the arrow of intimidation, and deceived you with the intense stretching, and shoot at you from a nearby place. He said, ‘Lord! Due to You having Misled me, I will adorn for them in the earth and will mislead them in their entirety [15:39].

قَذْفاً بِغَيْبٍ بَعِيدٍ وَ رَجْماً بِظَنٍّ غَيْرِ مُصِيبٍ صَدَّقَهُ بِهِ أَبْنَاءُ الْحَمِيَّةِ وَ إِخْوَانُ الْعَصَبِيَّةِ وَ فُرْسَانُ الْكِبْرِ وَ الْجَاهِلِيَّةِ حَتَّى إِذَا انْقَادَتْ لَهُ الْجَامِحَةُ مِنْكُمْ وَ اسْتَحْكَمَتِ الطَّمَاعِيَّةُ مِنْهُ فِيكُمْ فَنَجَمَتِ [فَنَجَمَتْ فِيهِ‏] الْحَالُ مِنَ السِّرِّ الْخَفِيِّ إِلَى الْأَمْرِ الْجَلِيِّ اسْتَفْحَلَ سُلْطَانُهُ عَلَيْكُمْ وَ دَلَفَ‏ بِجُنُودِهِ نَحْوَكُمْ

Although he^-la had said so only by guessing about the unknown future and by wrong conjecturing, yet the sons of vanity, the brothers of prejudices and the horsemen of pride and ignorance proved him to be true, to the extent that when disobedient persons from among you bowed before him^-la, and his^-la greed about you gained strength; and what was a hidden secret turned into a clear fact, he^-la spread his^-la full control over you and marched with his^-la forces towards you.

فَأَقْحَمُوكُمْ‏ وَلَجَاتِ‏ الذُّلِّ وَ أَحَلُّوكُمْ وَرَطَاتِ الْقَتْلِ وَ أَوْطَئُوكُمْ‏ إِثْخَانَ‏ الْجِرَاحَةِ طَعْناً فِي عُيُونِكُمْ وَ حَزّاً فِي حُلُوقِكُمْ وَ دَقّاً لِمَنَاخِرِكُمْ وَ قَصْداً لِمَقَاتِلِكُمْ وَ سَوْقاً بِخَزَائِمِ‏ الْقَهْرِ إِلَى النَّارِ الْمُعَدَّةِ لَكُمْ فَأَصْبَحَ أَعْظَمَ فِي دِينِكُمْ حَرْجاً وَ أَوْرَى‏ فِي دُنْيَاكُمْ قَدْحاً مِنَ الَّذِينَ أَصْبَحْتُمْ لَهُمْ مُنَاصِبِينَ‏ وَ عَلَيْهِمْ مُتَأَلِّبِينَ‏

Then they pushed you into the hollows of disgrace, threw you into the whirlpools of slaughter, and trampled you, wounding you by striking your eyes with spears, cutting your throats, tearing your nostrils, breaking your limbs and taking you in ropes of control towards the fire already prepared. In this way he^-la became more harmful to your religion and a greater kindler of flames (of mischief) about your worldly matters than the enemies against whom you showed open opposition and against whom you marched your forces.

فَاجْعَلُوا عَلَيْهِ حَدَّكُمْ‏ وَ لَهُ جِدَّكُمْ‏ فَلَعَمْرُ اللَّهِ لَقَدْ فَخَرَ عَلَى أَصْلِكُمْ وَ وَقَعَ فِي حَسَبِكُمْ وَ دَفَعَ فِي نَسَبِكُمْ وَ أَجْلَبَ بِخَيْلِهِ عَلَيْكُمْ وَ قَصَدَ بِرَجِلِهِ سَبِيلَكُمْ يَقْتَنِصُونَكُمْ بِكُلِّ مَكَانٍ وَ يَضْرِبُونَ مِنْكُمْ كُلَّ بَنَانٍ‏ لَا تَمْتَنِعُونَ بِحِيلَةٍ وَ لَا تَدْفَعُونَ بِعَزِيمَةٍ فِي حَوْمَةِ ذُلٍ‏ وَ حَلْقَةِ ضِيقٍ وَ عَرْصَةِ مَوْتٍ وَ جَوْلَةِ بَلَاءٍ

You should therefore spend all your force against him^-la, and all your efforts against him^-la, because, by Allah^-azwj, he^-la boasted over your (i.e., Adam^-as’s) origin, questioned your position and spoke lightly of your lineage. He^-la advanced on you with his army, and brought his^-la infantry towards your path. They are chasing you from every place, and they are hitting you at every finger joint. You are not able to defend by any means, nor can you repulse them by any determination. You are in the thick of disgrace, the ring of constriction, the field of death and the way of distress.

فَأَطْفِئُوا مَا كَمَنَ فِي قُلُوبِكُمْ مِنْ نِيرَانِ الْعَصَبِيَّةِ وَ أَحْقَادِ الْجَاهِلِيَّةِ فَإِنَّمَا تِلْكَ الْحَمِيَّةُ تَكُونُ فِي الْمُسْلِمِ مِنْ خَطَرَاتِ الشَّيْطَانِ وَ نَخَوَاتِهِ‏ وَ نَزَغَاتِهِ‏ وَ نَفَثَاتِهِ‏ وَ اعْتَمِدُوا وَضْعَ التَّذَلُّلِ عَلَى رُءُوسِكُمْ وَ إِلْقَاءَ التَّعَزُّزِ تَحْتَ أَقْدَامِكُمْ وَ خَلْعَ التَّكَبُّرِ مِنْ أَعْنَاقِكُمْ وَ اتَّخِذُوا التَّوَاضُعَ مَسْلَحَةً بَيْنَكُمْ وَ بَيْنَ عَدُوِّكُمْ إِبْلِيسَ‏ وَ جُنُودِهِ فَإِنَّ لَهُ مِنْ كُلِّ أُمَّةٍ جُنُوداً وَ أَعْوَاناً وَ رَجِلًا [رَجْلًا] وَ فُرْسَاناً

You should therefore put out the fires of haughtiness and the flames of intolerance that are hidden in your hearts. This vanity can exist in a Muslim only by the machinations of Satan^-la, his^-la haughtiness, mischief and whisperings. Make up your mind to have humility over your heads, to trample self-pride under your feet and to cast off vanity from your necks. Adopt humility as the weapon between you and your enemy, Satan^-la and his^-la forces. He^-la certainly has, from every people, fighters, helpers, infantry and cavalry.

وَ لَا تَكُونُوا كَالْمُتَكَبِّرِ عَلَى ابْنِ أُمِّهِ مِنْ غَيْرِ مَا فَضْلٍ جَعَلَهُ اللَّهُ فِيهِ سِوَى مَا أَلْحَقَتِ الْعَظَمَةُ بِنَفْسِهِ مِنْ عَدَاوَةِ الْحَسَدِ [الْحَسَبِ‏] وَ قَدَحَتِ الْحَمِيَّةُ فِي قَلْبِهِ مِنْ نَارِ الْغَضَبِ وَ نَفَخَ الشَّيْطَانُ فِي أَنْفِهِ مِنْ رِيحِ الْكِبْرِ الَّذِي أَعْقَبَهُ اللَّهُ بِهِ النَّدَامَةَ وَ أَلْزَمَهُ آثَامَ الْقَاتِلِينَ إِلَى يَوْمِ الْقِيَامَةِ

Do not be like him (Qabeel^-la) who feigned (pretended) superiority over the son of his own mother without any distinction given to him by Allah^-azwj except the feeling of envy, which created his feeling of greatness in him and the fire of anger that vanity kindled in his^-la heart. Satan^-la blew into his^-la nose his^-la own vanity, after which Allah^-azwj gave him^-la remorse and made him^-la responsible for the sins of all killers up to the Day of Qiyamah.

التحذير من الكبر

The cautioning from the arrogance

أَلَا وَ قَدْ أَمْعَنْتُمْ‏ فِي الْبَغْيِ وَ أَفْسَدْتُمْ فِي الْأَرْضِ مُصَارَحَةً لِلَّهِ بِالْمُنَاصَبَةِ وَ مُبَارَزَةً لِلْمُؤْمِنِينَ بِالْمُحَارَبَةِ فَاللَّهَ اللَّهَ فِي كِبْرِ الْحَمِيَّةِ وَ فَخْرِ الْجَاهِلِيَّةِ فَإِنَّهُ مَلَاقِحُ‏ الشَّنَئَانِ‏ وَ مَنَافِخُ الشَّيْطَانِ الَّتِي خَدَعَ بِهَا الْأُمَمَ الْمَاضِيَةَ وَ الْقُرُونَ الْخَالِيَةَ حَتَّى أَعْنَقُوا فِي حَنَادِسِ‏ جَهَالَتِهِ وَ مَهَاوِي‏ ضَلَالَتِهِ ذُلُلًا عَنْ سِيَاقِهِ سُلُساً فِي قِيَادِهِ

Indeed! You strove hard in revolting and created mischief on the earth in open opposition to Allah^-azwj and in challenging the Momineen over fighting. (Fear) Allah^-azwj! (Fear) Allah in feeling proud of your vanity and boasting over ignorance, because this is the root of enmity and the design of Satan^-la where he^-la has been deceiving past people and bygone ages, with the result that they fell into the gloom of his ignorance and the hollows of his^-la misguidance, submitting to his^-la driving and accepting his^-la leadership.

أَمْراً تَشَابَهَتِ الْقُلُوبُ فِيهِ وَ تَتَابَعَتِ الْقُرُونُ عَلَيْهِ وَ كِبْراً تَضَايَقَتِ الصُّدُورُ بِهِ‏

In this matter the hearts of all the people were similar, and centuries passed by upon it, and there was vanity which chests were constricted by.

التحذير من طاعة الكبراء

The cautioning from obeying the arrogant ones

أَلَا فَالْحَذَرَ الْحَذَرَ مِنْ طَاعَةِ سَادَاتِكُمْ وَ كُبَرَائِكُمْ الَّذِينَ تَكَبَّرُوا عَنْ حَسَبِهِمْ وَ تَرَفَّعُوا فَوْقَ نَسَبِهِمْ وَ أَلْقَوُا الْهَجِينَةَ عَلَى رَبِّهِمْ‏ وَ جَاحَدُوا اللَّهَ عَلَى مَا صَنَعَ بِهِمْ مُكَابَرَةً لِقَضَائِهِ وَ مُغَالَبَةً لِآلَائِهِ‏ فَإِنَّهُمْ قَوَاعِدُ أَسَاسِ [آسَاسِ‏] الْعَصَبِيَّةِ وَ دَعَائِمُ أَرْكَانِ الْفِتْنَةِ وَ سُيُوفُ اعْتِزَاءِ الْجَاهِلِيَّةِ

Indeed, the caution! The caution from obeying your leaders and elders who felt proud of their achievements and boasted about their lineage. They hurled the (liability for) things on Allah^‑azwj and quarrelled with Allah^-azwj regarding what He^-azwj did with them, contesting His^‑azwj Decree and disputing His^-azwj Favours. Certainly, they are the main foundation of obstinacy, the chief pillars of mischief and the swords of pre-Islamic boasting over forefathers.

فَاتَّقُوا اللَّهَ وَ لَا تَكُونُوا لِنِعَمِهِ عَلَيْكُمْ أَضْدَاداً وَ لَا لِفَضْلِهِ عِنْدَكُمْ حُسَّاداً- وَ لَا تُطِيعُوا الْأَدْعِيَاءَ الَّذِينَ شَرِبْتُمْ بِصَفْوِكُمْ كَدَرَهُمْ‏ وَ خَلَطْتُمْ بِصِحَّتِكُمْ مَرَضَهُمْ وَ أَدْخَلْتُمْ فِي حَقِّكُمْ بَاطِلَهُمْ

Therefore, fear Allah^-azwj, do not become antagonistic to His^-azwj Favours on you, nor jealous of His^-azwj bounty over you, and do not obey the claimants (of Islam) whose dirty water you drink along with your clean one, whose ailments you mix with your well-being and whose wrongs you allow to enter into your rightful matters.

وَ هُمْ أَسَاسُ [آسَاسُ‏] الْفُسُوقِ وَ أَحْلَاسُ الْعُقُوقِ‏ اتَّخَذَهُمْ إِبْلِيسُ مَطَايَا ضَلَالٍ وَ جُنْداً بِهِمْ يَصُولُ عَلَى النَّاسِ وَ تَرَاجِمَةً يَنْطِقُ عَلَى أَلْسِنَتِهِمْ اسْتِرَاقاً لِعُقُولِكُمْ وَ دُخُولًا فِي عُيُونِكُمْ وَ نَفْثاً فِي أَسْمَاعِكُمْ فَجَعَلَكُمْ مَرْمَى نَبْلِهِ‏ وَ مَوْطِئَ قَدَمِهِ وَ مَأْخَذَ يَدِهِ‏

And they are the foundation of vice and the linings of disobedience. Satan^-la has made them carriers of misguidance and the soldiers with whom he^-la attacks the people. They are interpreters through whom he^-la speaks in order to steal away your wits, enter into your eyes and blow into your ears. In this way he^-la makes you the victim of his^-la arrows, the treading ground of his footsteps and source of strength for his^-la hands.

العبرة بالماضين

The lessons with the past ones

فَاعْتَبِرُوا بِمَا أَصَابَ الْأُمَمَ الْمُسْتَكْبِرِينَ مِنْ قَبْلِكُمْ مِنْ بَأْسِ اللَّهِ وَ صَوْلَاتِهِ وَ وَقَائِعِهِ وَ مَثُلَاتِهِ‏ وَ اتَّعِظُوا بِمَثَاوِي خُدُودِهِمْ‏ وَ مَصَارِعِ جُنُوبِهِمْ‏ وَ اسْتَعِيذُوا بِاللَّهِ مِنْ لَوَاقِحِ الْكِبْرِ كَمَا تَسْتَعِيذُونَهُ مِنْ طَوَارِقِ الدَّهْرِ فَلَوْ رَخَّصَ اللَّهُ فِي الْكِبْرِ لِأَحَدٍ مِنْ عِبَادِهِ لَرَخَّصَ فِيهِ لِخَاصَّةِ أَنْبِيَائِهِ وَ أَوْلِيَائِهِ

Take instruction from how Allah^-azwj’s Wrath, Violence, Chastisement and Punishment fell upon the arrogant nations before you. Take admonition from the resting places of their cheeks and their bodies, and seek Allah^-azwj‘s Protection from the dangers of pride, as you seek His^-azwj Protection from calamities. Certainly, if Allah^-azwj were to Allow anyone to indulge in pride He^-azwj would have Allowed it to His^-azwj Selected Prophets^-as and His^-azwj Guardians^-asws.

وَ لَكِنَّهُ سُبْحَانَهُ كَرَّهَ إِلَيْهِمُ التَّكَابُرَ وَ رَضِيَ لَهُمُ التَّوَاضُعَ فَأَلْصَقُوا بِالْأَرْضِ خُدُودَهُمْ وَ عَفَّرُوا فِي التُّرَابِ وُجُوهَهُمْ وَ خَفَضُوا أَجْنِحَتَهُمْ لِلْمُؤْمِنِينَ وَ كَانُوا قَوْماً مُسْتَضْعَفِينَ قَدِ اخْتَبَرَهُمُ اللَّهُ بِالْمَخْمَصَةِ وَ ابْتَلَاهُمْ بِالْمَجْهَدَةِ وَ امْتَحَنَهُمْ بِالْمَخَاوِفِ وَ مَخَضَهُمْ [مَحَّصَهُمْ‏] بِالْمَكَارِهِ فَلَا تَعْتَبِرُوا [الرِّضَا] الرِّضَى وَ السُّخْطَ بِالْمَالِ وَ الْوَلَدِ جَهْلًا بِمَوَاقِعِ الْفِتْنَةِ وَ الِاخْتِبَارِ فِي مَوْضِعِ الْغِنَى وَ الِاقْتِدَارِ [الِاقْتَارِ]

But Allah^-azwj, the Glorious, Disliked vanity for them and Liked humbleness for them. Therefore, they laid their cheeks on the ground, smeared their faces with dust, bent themselves down for the Momineen and remained humble people. Allah^-azwj Tried them with hunger, Afflicted them with difficulty, Tested them with fear, and Upset them with troubles. Therefore, do not regard wealth and progeny as being the criterion for Allah’s Pleasure and Wrath, as you are not aware of the chances of mischief and Trials during richness and power.

فَقَدْ قَالَ سُبْحَانَهُ وَ تَعَالَى- أَ يَحْسَبُونَ أَنَّما نُمِدُّهُمْ بِهِ مِنْ مالٍ وَ بَنِينَ نُسارِعُ لَهُمْ فِي الْخَيْراتِ بَلْ لا يَشْعُرُونَ‏

Allah^-azwj, the Glorious and Exalted Said: Are they reckoning that rather We Extended to them with from wealth and children, [23:55] We are hastening to them regarding the good things? But, they are not perceiving [23:56].

فَإِنَّ اللَّهَ سُبْحَانَهُ يَخْتَبِرُ عِبَادَهُ الْمُسْتَكْبِرِينَ فِي أَنْفُسِهِمْ بِأَوْلِيَائِهِ الْمُسْتَضْعَفِينَ فِي أَعْيُنِهِمْ‏

Certainly, Allah^-azwj the Glorious Tries His^-azwj servants, the arrogant ones regarding themselves, through His^-azwj friends, the ones deemed as weak in their eyes.

تواضع الأنبياء

Reverence of the Prophets^-as

وَ لَقَدْ دَخَلَ مُوسَى بْنُ عِمْرَانَ وَ مَعَهُ أَخُوهُ هَارُونُ ع عَلَى فِرْعَوْنَ وَ عَلَيْهِمَا مَدَارِعُ الصُّوفِ وَ بِأَيْدِيهِمَا الْعِصِيُّ

And Musa^-as Bin Imran^-as along with his^-as brother^-as Haroun^-as had gone to Pharaoh^-la, and upon them^-as were woollen coats, and in their^-as hands was the staff.

فَشَرَطَا لَهُ إِنْ أَسْلَمَ بَقَاءَ مُلْكِهِ وَ دَوَامَ عِزِّهِ فَقَالَ أَ لَا تَعْجَبُونَ مِنْ هَذَيْنِ يَشْرِطَانِ لِي دَوَامَ الْعِزِّ وَ بَقَاءَ الْمُلْكِ وَ هُمَا بِمَا تَرَوْنَ مِنْ حَالِ الْفَقْرِ وَ الذُّلِّ فَهَلَّا أُلْقِيَ عَلَيْهِمَا أَسَاوِرَةٌ مِنْ ذَهَبٍ إِعْظَاماً لِلذَّهَبِ وَ جَمْعِهِ وَ احْتِقَاراً لِلصُّوفِ وَ لُبْسِهِ

They^-as guaranteed him^-la retention of his country and continuity of his^-la honour if he^-la submitted, but he^-la said: “Do you not wonder at these two men guaranteeing me^-la the continuity of my^-la honour and the retention of my^-la country although you see their^-as poverty and lowliness. Otherwise, why do they^-as not have gold bangles on their^-as wrists?” He said so feeling proud of his^-la gold and collected possessions, and belittling the wool and its wearing.

وَ لَوْ أَرَادَ اللَّهُ سُبْحَانَهُ لِأَنْبِيَائِهِ حَيْثُ بَعَثَهُمْ أَنْ يَفْتَحَ لَهُمْ كُنُوزَ الذِّهْبَانِ‏ وَ مَعَادِنَ الْعِقْيَانِ‏ وَ مَغَارِسَ الْجِنَانِ وَ أَنْ يَحْشُرَ مَعَهُمْ طُيُورَ السَّمَاءِ وَ وُحُوشَ الْأَرَضِينَ لَفَعَلَ وَ لَوْ فَعَلَ لَسَقَطَ الْبَلَاءُ وَ بَطَلَ الْجَزَاءُ وَ اضْمَحَلَّتِ الْأَنْبَاءُ

And if Allah^-azwj the Glorious Wanted with His^-azwj Prophets^-as, when He^-azwj Sent them, He^-azwj would have opened for them the hordes of gold and mines of gold and planted gardens, and Gathered with them birds of the sky and animals of the earth, would have Done so, and had He^-azwj Done so, the afflictions would have dropped, and the Recompense would have been invalidated, and the news would have ended.

وَ لَمَا وَجَبَ لِلْقَابِلِينَ أُجُورُ الْمُبْتَلَيْنَ وَ لَا اسْتَحَقَّ الْمُؤْمِنُونَ ثَوَابَ الْمُحْسِنِينَ وَ لَا لَزِمَتِ الْأَسْمَاءُ مَعَانِيَهَا وَ لَكِنَّ اللَّهَ سُبْحَانَهُ جَعَلَ رُسُلَهُ أُولِي قُوَّةٍ فِي عَزَائِمِهِمْ وَ ضَعَفَةً فِيمَا تَرَى الْأَعْيُنُ مِنْ حَالاتِهِمْ مَعَ قَنَاعَةٍ تَمْلَأُ الْقُلُوبَ وَ الْعُيُونَ غِنًى وَ خَصَاصَةٍ تَمْلَأُ الْأَبْصَارَ وَ الْأَسْمَاعَ أَذًى

Those who accepted could not be given the recompense falling due after Trial and the Momineen could not deserve the Rewards for good acts, and all these words would not have retained their meanings. But Allah^-azwj the Glorious, Makes His^-azwj Prophets^-as firm in their determination and gives them weakness of appearance as seen from the eyes, along with contentment that fills the hearts and eyes resulting from care-freeness, and with want that pains the eyes and ears.

وَ لَوْ كَانَتِ الْأَنْبِيَاءُ أَهْلَ قُوَّةٍ لَا تُرَامُ وَ عِزَّةٍ لَا تُضَامُ وَ مُلْكٍ تُمَدُّ نَحْوَهُ أَعْنَاقُ الرِّجَالِ وَ تُشَدُّ إِلَيْهِ عُقَدُ الرِّحَالِ لَكَانَ ذَلِكَ أَهْوَنَ عَلَى الْخَلْقِ فِي الِاعْتِبَارِ وَ أَبْعَدَ لَهُمْ [مِنَ‏] فِي الِاسْتِكْبَارِ

If the Prophets^-as possessed authority that could not be assaulted, or honour that could not be damaged or domain towards which the necks of people would turn and the saddles of mounts could be set, it would have been very easy for people to seek lessons and quite from them being the arrogance.

وَ لَآمَنُوا عَنْ رَهْبَةٍ قَاهِرَةٍ لَهُمْ أَوْ رَغْبَةٍ مَائِلَةٍ بِهِمْ فَكَانَتِ النِّيَّاتُ مُشْتَرَكَةً وَ الْحَسَنَاتُ مُقْتَسَمَةً وَ لَكِنَّ اللَّهَ سُبْحَانَهُ أَرَادَ أَنْ يَكُونَ الِاتِّبَاعُ لِرُسُلِهِ وَ التَّصْدِيقُ بِكُتُبِهِ وَ الْخُشُوعُ لِوَجْهِهِ وَ الِاسْتِكَانَةُ لِأَمْرِهِ وَ الِاسْتِسْلَامُ لِطَاعَتِهِ أُمُوراً لَهُ خَاصَّةً لَا تَشُوبُهَا [يَشُوبُهَا] مِنْ غَيْرِهَا شَائِبَةٌ وَ كُلَّمَا كَانَتِ الْبَلْوَى وَ الِاخْتِبَارُ أَعْظَمَ كَانَتِ الْمَثُوبَةُ وَ الْجَزَاءُ أَجْزَلَ‏

They would have then accepted Eman out of fear felt by them or inclination attracting them, and the intention of them all would have been the same, although their actions would have been different. Therefore, Allah^-azwj the Glorious Wanted that people should follow His^-azwj Prophets^-as, acknowledge His^-azwj Books, remain humble before His^-azwj Face, obey His^-azwj Command and accept His^-azwj obedience with sincerity in which there should not be an iota of anything else; and as the Trial and Tribulation would be stiffer, the Reward and Recompense too should be larger.

الكعبة المقدسة

The Holy Kaaba

أَ لَا تَرَوْنَ أَنَّ اللَّهَ سُبْحَانَهُ اخْتَبَرَ الْأَوَّلِينَ مِنْ لَدُنْ آدَمَ ص إِلَى الْآخِرِينَ مِنْ هَذَا الْعَالَمِ بِأَحْجَارٍ لَا تَضُرُّ وَ لَا تَنْفَعُ وَ لَا تُبْصِرُ وَ لَا تَسْمَعُ فَجَعَلَهَا بَيْتَهُ الْحَرَامَ الَّذِي جَعَلَهُ [اللَّهُ‏] لِلنَّاسِ قِيَاماً ثُمَ‏ وَضَعَهُ بِأَوْعَرِ بِقَاعِ الْأَرْضِ حَجَراً وَ أَقَلِّ نَتَائِقِ‏ الدُّنْيَا مَدَراً وَ أَضْيَقِ بُطُونِ الْأَوْدِيَةِ قُطْراً بَيْنَ جِبَالٍ خَشِنَةٍ وَ رِمَالٍ دَمِثَةٍ وَ عُيُونٍ وَشِلَةٍ وَ قُرًى مُنْقَطِعَةٍ لَا يَزْكُو بِهَا خُفٌّ وَ لَا حَافِرٌ وَ لَا ظِلْفٌ‏

Do you not see that Allah^-azwj, the Glorious has Tried all the people among those who came before, beginning with Adam^-as, up to the last ones in this world with stones which yield neither benefit nor harm, which neither see nor hear. He^-azwj Made those stones into His^-azwj Sacred House which He^-azwj Made a standby for the people. He^-azwj Placed it in the most rugged stony part of the earth and on a highland with least soil thereon, among the narrowest valleys between rough mountains, soft sandy plains, springs of scanty water and scattered habitants, where neither camels nor horses nor cows and sheep can prosper.

ثُمَّ أَمَرَ آدَمَ ع وَ وَلَدَهُ أَنْ يَثْنُوا أَعْطَافَهُمْ‏ نَحْوَهُ فَصَارَ مَثَابَةً لِمُنْتَجَعِ‏ أَسْفَارِهِمْ وَ غَايَةً لِمُلْقَى‏ رِحَالِهِمْ تَهْوِي‏ إِلَيْهِ ثِمَارُ الْأَفْئِدَةِ مِنْ مَفَاوِزِ قِفَارٍ سَحِيقَةٍ وَ مَهَاوِي‏ فِجَاجٍ‏ عَمِيقَةٍ وَ جَزَائِرِ بِحَارٍ مُنْقَطِعَةٍ حَتَّى يَهُزُّوا مَنَاكِبَهُمْ‏ ذُلُلًا يُهَلِّلُونَ لِلَّهِ حَوْلَهُ وَ يَرْمُلُونَ‏ عَلَى أَقْدَامِهِمْ شُعْثاً غُبْراً لَهُ قَدْ نَبَذُوا السَّرَابِيلَ‏ وَرَاءَ ظُهُورِهِمْ وَ شَوَّهُوا بِإِعْفَاءِ الشُّعُورِ مَحَاسِنَ خَلْقِهِمُ ابْتِلَاءً عَظِيماً وَ امْتِحَاناً شَدِيداً وَ اخْتِبَاراً مُبِيناً وَ تَمْحِيصاً بَلِيغاً جَعَلَهُ اللَّهُ سَبَباً لِرَحْمَتِهِ وَ وُصْلَةً إِلَى جَنَّتِهِ-

Then He^-azwj Commanded Adam^-as and his^-as sons to turn their attention towards it. In this way it became the centre of their journey in seeking pastures and the rendezvous for meeting of their carrier-beasts, so that human spirits hasten towards it from distant waterless deserts, deep and low-lying valleys and scattered islands in the seas. They shake their shoulders in humbleness, recite the slogan of having reached His^-azwj Audience, march with swift feet, and have dishevelled hair and dusted faces. They throw their pieces of cloth on their backs, they have marred the beauty of their faces by leaving the hair uncut as a matter of great Test, severe Tribulation, open Trial, and extreme Refining. Allah^-azwj has Made it a means to His^-azwj Mercy and an approach to His^-azwj Paradise.

وَ لَوْ أَرَادَ سُبْحَانَهُ أَنْ يَضَعَ بَيْتَهُ الْحَرَامَ وَ مَشَاعِرَهُ الْعِظَامَ بَيْنَ جَنَّاتٍ وَ أَنْهَارٍ وَ سَهْلٍ وَ قَرَارٍ جَمَ‏ الْأَشْجَارِ دَانِيَ الثِّمَارِ مُلْتَفَّ الْبُنَى‏ مُتَّصِلَ الْقُرَى بَيْنَ بُرَّةٍ سَمْرَاءَ وَ رَوْضَةٍ خَضْرَاءَ وَ أَرْيَافٍ‏ مُحْدِقَةٍ وَ عِرَاصٍ‏ مُغْدِقَةٍ وَ [زُرُوعٍ‏] رِيَاضٍ نَاضِرَةٍ وَ طُرُقٍ عَامِرَةٍ لَكَانَ قَدْ صَغُرَ قَدْرُ الْجَزَاءِ عَلَى حَسَبِ ضَعْفِ الْبَلَاءِ ‏

If Allah^-azwj, the Glorious, had Placed His^-azwj Sacred House and His^-azwj Monuments among plantations, streams, soft and level plains, plenty of trees, an abundance of fruits, a thick population, close habitats, golden wheat, lush gardens, green land, watered plains, thriving orchards and crowded streets, the amount of Recompense would have decreased because of the lightness of the Trial.

وَ لَوْ كَانَ [الْأَسَاسُ‏] الْإِسَاسُ‏ الْمَحْمُولُ عَلَيْهَا وَ الْأَحْجَارُ الْمَرْفُوعُ بِهَا بَيْنَ [مِنْ‏] زُمُرُّدَةٍ خَضْرَاءَ وَ يَاقُوتَةٍ حَمْرَاءَ وَ نُورٍ وَ ضِيَاءٍ لَخَفَّفَ ذَلِكَ مُصَارَعَةَ الشَّكِّ فِي الصُّدُورِ وَ لَوَضَعَ مُجَاهَدَةَ إِبْلِيسَ عَنِ الْقُلُوبِ وَ لَنَفَى مُعْتَلَجَ‏ الرَّيْبِ مِنَ النَّاسِ

If the foundation on which the House is borne and the stones with which it has been raised had been of green emerald and red rubies, and there had been brightness and effulgence, then this would have lessened the action of doubts in the breasts, would have dismissed the effect of Iblees^-la’s activity from the hearts, and would have stopped the surging of suspicions in people.

وَ لَكِنَّ اللَّهَ يَخْتَبِرُ عِبَادَهُ بِأَنْوَاعِ الشَّدَائِدِ وَ يَتَعَبَّدُهُمْ بِأَنْوَاعِ الْمَجَاهِدِ وَ يَبْتَلِيهِمْ بِضُرُوبِ الْمَكَارِهِ إِخْرَاجاً لِلتَّكَبُّرِ مِنْ قُلُوبِهِمْ وَ إِسْكَاناً لِلتَّذَلُّلِ فِي نُفُوسِهِمْ وَ لِيَجْعَلَ ذَلِكَ أَبْوَاباً فُتُحاً إِلَى فَضْلِهِ وَ أَسْبَاباً ذُلُلًا لِعَفْوِهِ

But Allah^-azwj Tries His^-azwj creatures by means of different troubles, (and) Wants them to render worship through hardships and involves them in distresses, all in order to extract out arrogance from their hearts, to settle down humbleness in their spirits and to make all this an open door for His^-azwj Favours and an easy means for His^-azwj Pardon.

عود إلى التحذير

Return to the cautioning

فَاللَّهَ اللَّهَ فِي عَاجِلِ الْبَغْيِ وَ آجِلِ وَخَامَةِ الظُّلْمِ وَ سُوءِ عَاقِبَةِ الْكِبْرِ فَإِنَّهَا مَصْيَدَةُ إِبْلِيسَ الْعُظْمَى وَ مَكِيدَتُهُ الْكُبْرَى الَّتِي تُسَاوِرُ قُلُوبَ الرِّجَالِ مُسَاوَرَةَ السُّمُومِ الْقَاتِلَةِ فَمَا تُكْدِي‏ أَبَداً وَ لَا تُشْوِي‏ أَحَداً لَا عَالِماً لِعِلْمِهِ وَ لَا مُقِلًّا فِي طِمْرِهِ‏

(Fear) Allah^-azwj! (Fear) Allah^-azwj from the immediate consequence of rebellion (to accrue in this world), and the eventual consequence of weighty oppressiveness (to accrue in the next world), and from the evil result of arrogance, because it is the great trap of Satan^-la and his big deceit which enters the hearts of the people like a fatal poison. It never goes waste, nor misses anyone – neither the learned because of his knowledge, nor the destitute in his rags.

وَ عَنْ ذَلِكَ مَا حَرَسَ اللَّهُ عِبَادَهُ الْمُؤْمِنِينَ بِالصَّلَوَاتِ وَ الزَّكَوَاتِ وَ مُجَاهَدَةِ الصِّيَامِ فِي الْأَيَّامِ الْمَفْرُوضَاتِ تَسْكِيناً لِأَطْرَافِهِمْ‏ وَ تَخْشِيعاً لِأَبْصَارِهِمْ وَ تَذْلِيلًا لِنُفُوسِهِمْ وَ تَخْفِيضاً لِقُلُوبِهِمْ وَ إِذْهَاباً لِلْخُيَلَاءِ عَنْهُمْ

This is the thing against which Allah^-azwj has Protected His^-azwj creatures who are Momineen by means of Salat, and Zakat, and suffering the hardship of Fasting in the days in which it has been made obligatory, in order to give their limbs peacefulness, to cast fear in their eyes, to make their spirits humble, to give their hearts humility and to remove haughtiness from them.

وَ لِمَا فِي ذَلِكَ مِنْ تَعْفِيرِ عِتَاقِ الْوُجُوهِ‏ بِالتُّرَابِ تَوَاضُعاً وَ الْتِصَاقِ كَرَائِمِ الْجَوَارِحِ بِالْأَرْضِ تَصَاغُراً وَ لُحُوقِ الْبُطُونِ بِالْمُتُونِ‏ مِنَ الصِّيَامِ تَذَلُّلًا مَعَ مَا فِي الزَّكَاةِ مِنْ صَرْفِ ثَمَرَاتِ الْأَرْضِ وَ غَيْرِ ذَلِكَ إِلَى أَهْلِ الْمَسْكَنَةِ وَ الْفَقْرِ

All this is achieved through the covering of their delicate cheeks with dust in humility, prostrating their main limbs on the ground in humbleness, and retracting of their bellies so as to reach to their backs due to Fasting by way of lowliness (before Allah^-azwj), besides giving all sorts of fruits of the earth and other than that to the people of need and poverty.

فضائل الفرائض‏

Merits of the obligations

انْظُرُوا إِلَى مَا فِي هَذِهِ الْأَفْعَالِ مِنْ قَمْعِ‏ نَوَاجِمِ‏ الْفَخْرِ وَ قَدْعِ‏ طَوَالِعِ الْكِبْرِ وَ لَقَدْ نَظَرْتُ فَمَا وَجَدْتُ أَحَداً مِنَ الْعَالَمِينَ يَتَعَصَّبُ لِشَيْ‏ءٍ مِنَ الْأَشْيَاءِ إِلَّا عَنْ عِلَّةٍ تَحْتَمِلُ تَمْوِيهَ الْجُهَلَاءِ أَوْ حُجَّةٍ تَلِيطُ بِعُقُولِ السُّفَهَاءِ غَيْرَكُمْ فَإِنَّكُمْ تَتَعَصَّبُونَ لِأَمْرٍ مَا يُعْرَفُ لَهُ سَبَبٌ وَ لَا عِلَّةٌ

Look what there is in these acts by way of curbing the appearance of pride and suppressing the traces of arrogance. I^-asws cast my^-asws glance and noticed that no one in the world, feels prejudice for anything without a cause, which may appeal to the ignorant, or a reason which may cling to the minds of the foolish, because you feel prejudice for something for which no cause is known for it, nor any reason.

أَمَّا إِبْلِيسُ فَتَعَصَّبَ عَلَى آدَمَ لِأَصْلِهِ وَ طَعَنَ عَلَيْهِ فِي خِلْقَتِهِ فَقَالَ أَنَا نَارِيٌّ وَ أَنْتَ طِينِيٌ‏

As for Satan^-la, he^-la felt prejudiced over Adam^-as because of his^-la origin and taunted him^-as about his creation, since he^-la said, ‘I^-la am of fire and you^-as are of clay’.

عصبية المال‏

Prejudice of the wealth

وَ أَمَّا الْأَغْنِيَاءُ مِنْ مُتْرَفَةِ الْأُمَمِ فَتَعَصَّبُوا لِآثَارِ مَوَاقِعِ النِّعَمِ‏ فَ قالُوا نَحْنُ أَكْثَرُ أَمْوالًا وَ أَوْلاداً وَ ما نَحْنُ بِمُعَذَّبِينَ‏

And as for the rich from the affluent communities, they were prejudicial to the effects of the places of bounties, And they said, ‘We are more in wealth and children, and we shall not be the Punished ones’ [34:35].

فَإِنْ كَانَ لَا بُدَّ مِنَ الْعَصَبِيَّةِ فَلْيَكُنْ تَعَصُّبُكُمْ لِمَكَارِمِ الْخِصَالِ وَ مَحَامِدِ الْأَفْعَالِ وَ مَحَاسِنِ الْأُمُورِ الَّتِي تَفَاضَلَتْ فِيهَا الْمُجَدَاءُ وَ النُّجَدَاءُ مِنْ بُيُوتَاتِ الْعَرَبِ وَ يَعَاسِيبِ‏ القَبَائِلِ بِالْأَخْلَاقِ الرَّغِيبَةِ وَ الْأَحْلَامِ‏ الْعَظِيمَةِ وَ الْأَخْطَارِ الْجَلِيلَةِ وَ الْآثَارِ الْمَحْمُودَةِ فَتَعَصَّبُوا لِخِلَالِ الْحَمْدِ مِنَ الْحِفْظِ لِلْجِوَارِ وَ الْوَفَاءِ بِالذِّمَامِ‏ وَ الطَّاعَةِ لِلْبِرِّ وَ الْمَعْصِيَةِ لِلْكِبْرِ وَ الْأَخْذِ بِالْفَضْلِ وَ الْكَفِّ عَنِ الْبَغْيِ وَ الْإِعْظَامِ لِلْقَتْلِ وَ الْإِنْصَافِ لِلْخَلْقِ وَ الْكَظْمِ لِلْغَيْظِ وَ اجْتِنَابِ الْفَسَادِ فِي الْأَرْضِ

In case you cannot avoid prejudice, your prejudice should be for good qualities, praiseworthy acts, and admirable matters with which the dignified and noble chiefs of the Arab families distinguished themselves, as attractive manners, high thinking, respectable position and good performances. You too should show prejudice towards praiseworthy habits like the protection of the neighbour, the fulfilment of agreements, obedience to the virtuous, opposition to the haughty, extending generosity to others, abstention from rebellion, keeping aloof from blood-shed, doing justice to people, suppressing anger and avoiding trouble on the earth.

وَ احْذَرُوا مَا نَزَلَ بِالْأُمَمِ قَبْلَكُمْ مِنَ الْمَثُلَاتِ‏ بِسُوءِ الْأَفْعَالِ وَ ذَمِيمِ الْأَعْمَالِ فَتَذَكَّرُوا فِي الْخَيْرِ وَ الشَّرِّ أَحْوَالَهُمْ وَ احْذَرُوا أَنْ تَكُونُوا أَمْثَالَهُمْ

You should also fear what calamities befell people before you an account of their evil deeds and detestable actions. Remember, during good or bad circumstances, what happened to them, and be cautious that you do not become like them.

فَإِذَا تَفَكَّرْتُمْ فِي تَفَاوُتِ‏ حَالَيْهِمْ فَالْزَمُوا كُلَّ أَمْرٍ لَزِمَتِ الْعِزَّةُ بِهِ شَأْنَهُمْ [حَالَهُمْ‏] وَ زَاحَتِ الْأَعْدَاءُ لَهُ عَنْهُمْ وَ مُدَّتِ‏ الْعَافِيَةُ بِهِ عَلَيْهِمْ وَ انْقَادَتِ النِّعْمَةُ لَهُ مَعَهُمْ وَ وَصَلَتِ الْكَرَامَةُ عَلَيْهِ حَبْلَهُمْ مِنَ الِاجْتِنَابِ لِلْفُرْقَةِ وَ اللُّزُومِ لِلْأُلْفَةِ وَ التَّحَاضِّ عَلَيْهَا وَ التَّوَاصِي بِهَا

After you have thought over both the conditions of these people, attach yourself to everything with which their position became honourable, on account of which enemies remained away from them through which safety spread over them, by reason of which riches bowed before them and as a result of which distinction connected itself with their rope. These things were abstention from division, sticking to unity, calling each other to it and advising each other about it.

وَ اجْتَنِبُوا كُلَّ أَمْرٍ كَسَرَ فِقْرَتَهُمْ‏ وَ أَوْهَنَ‏ مُنَّتَهُمْ‏ مِنْ تَضَاغُنِ الْقُلُوبِ وَ تَشَاحُنِ الصُّدُورِ وَ تَدَابُرِ النُّفُوسِ وَ تَخَاذُلِ الْأَيْدِي

You should avoid everything which broke their backbone and weakened their power, such as malice in the heart, hatred in the chest, turning away (from each other’s help) and withholding the hand from one another’s assistance.

وَ تَدَبَّرُوا أَحْوَالَ الْمَاضِينَ مِنَ الْمُؤْمِنِينَ قَبْلَكُمْ كَيْفَ كَانُوا فِي حَالِ التَّمْحِيصِ‏ وَ الْبَلَاءِ أَ لَمْ يَكُونُوا أَثْقَلَ الْخَلَائِقِ أَعْبَاءً وَ أَجْهَدَ الْعِبَادِ بَلَاءً وَ أَضْيَقَ أَهْلِ الدُّنْيَا حَالًا اتَّخَذَتْهُمُ الْفَرَاعِنَةُ عَبِيداً فَسَامُوهُمْ سُوءَ الْعَذَابِ وَ [جَرَّعُوهُمْ جُرَعَ الْمُرَارِ] جَرَّعُوهُمُ الْمُرَارَ فَلَمْ تَبْرَحِ الْحَالُ بِهِمْ فِي ذُلِّ الْهَلَكَةِ وَ قَهْرِ الْغَلَبَةِ

Think about the condition of people from among the Momineen who passed before you. What distresses and trials they were in! Were they not the most over-burdened among all the people and in the most straitened circumstances in the whole world? The Pharaohs^-la took them as slaves. They inflicted on them the worst punishments and bitter sufferings. They continuously remained in this state of ruinous disgrace and severe subjugation.

لَا يَجِدُونَ حِيلَةً فِي امْتِنَاعٍ وَ لَا سَبِيلًا إِلَى دِفَاعٍ حَتَّى إِذَا رَأَى اللَّهُ سُبْحَانَهُ جِدَّ الصَّبْرِ مِنْهُمْ عَلَى الْأَذَى فِي مَحَبَّتِهِ وَ الِاحْتِمَالَ لِلْمَكْرُوهِ مِنْ خَوْفِهِ جَعَلَ لَهُمْ مِنْ مَضَايِقِ الْبَلَاءِ فَرَجاً فَأَبْدَلَهُمُ الْعِزَّ مَكَانَ الذُّلِّ وَ الْأَمْنَ مَكَانَ الْخَوْفِ فَصَارُوا مُلُوكاً حُكَّاماً وَ أَئِمَّةً أَعْلَاماً وَ قَدْ بَلَغَتِ الْكَرَامَةُ مِنَ اللَّهِ لَهُمْ‏ مَا لَمْ تَذْهَبِ الْآمَالُ إِلَيْهِ بِهِمْ

They found no method for escape and no way for protection, until when Allah^-azwj the Glorious Noticed that they were enduring troubles in His^-azwj Love and bearing distresses out of fear for Him^-azwj, He^-azwj Provided escape from the distress of Trials. So, He^-azwj Changed their disgrace into honour and fear into safety. Consequently, they became ruling kings and conspicuous leaders and Allah^-azwj‘s Favours over them reached limits to which their own wishes had not reached.

فَانْظُرُوا كَيْفَ كَانُوا حَيْثُ كَانَتِ الْأَمْلَاءُ مُجْتَمِعَةً وَ الْأَهْوَاءُ مُؤْتَلِفَةً وَ الْقُلُوبُ مُعْتَدِلَةً وَ الْأَيْدِي مُتَرَادِفَةً وَ السُّيُوفُ مُتَنَاصِرَةً وَ الْبَصَائِرُ نَافِذَةً وَ الْعَزَائِمُ وَاحِدَةً أَ لَمْ يَكُونُوا أَرْبَاباً فِي أَقْطَارِ الْأَرَضِينَ وَ مُلُوكاً عَلَى رِقَابِ الْعَالَمِينَ

Look, how they were when their groups were united, their views were unanimous, their hearts were moderate, their hands used to help one another, their swords were intended for assisting one another, their eyes were sharp and their aims were the same. Did they not become masters of the corners of the earth and rulers over the neck of all the worlds?

فَانْظُرُوا إِلَى مَا صَارُوا إِلَيْهِ فِي آخِرِ أُمُورِهِمْ حِينَ وَقَعَتِ الْفُرْقَةُ وَ تَشَتَّتَتِ الْأُلْفَةُ وَ اخْتَلَفَتِ الْكَلِمَةُ وَ الْأَفْئِدَةُ وَ تَشَعَّبُوا مُخْتَلِفِينَ وَ تَفَرَّقُوا مُتَحَارِبِينَ وَ قَدْ خَلَعَ اللَّهُ عَنْهُمْ لِبَاسَ كَرَامَتِهِ وَ سَلَبَهُمْ غَضَارَةَ نِعْمَتِهِ‏ وَ بَقِيَ قَصَصُ أَخْبَارِهِمْ فِيكُمْ عِبَراً [عِبْرَةً] لِلْمُعْتَبِرِينَ [مِنْكُمْ‏]

Thereafter, also look at what happened to them towards the end when division overtook them, unity became fractured, and differences arose between their words and their hearts. They divided into various groups and were scattered fighting among themselves. Then Allah^‑azwj Took away from them the apparel of His^-azwj Honour and deprived them of the prosperity produced by His favours. Only their stories have remained among you for the guidance of those who may learn the lesson from them.

الاعتبار بالأمم‏

Taking lesson with the (past) communities

فَاعْتَبِرُوا بِحَالِ وَلَدِ إِسْمَاعِيلَ وَ بَنِي إِسْحَاقَ وَ بَنِي إِسْرَائِيلَ ع فَمَا أَشَدَّ اعْتِدَالَ‏ الْأَحْوَالِ وَ أَقْرَبَ اشْتِبَاهَ‏ الْأَمْثَالِ تَأَمَّلُوا أَمْرَهُمْ فِي حَالِ تَشَتُّتِهِمْ وَ تَفَرُّقِهِمْ لَيَالِيَ كَانَتِ الْأَكَاسِرَةُ وَ الْقَيَاصِرَةُ أَرْبَاباً لَهُمْ

You should take a lesson from the fate of the progeny of Ismail^-as, the children of Is’haq^-as and the Children of Israel. How similar are their affairs and how akin are their examples. In connection with the details of their division and disunity, think of the days when Chosroes of Persia and the Caesars of Rome had become their masters.

يَحْتَازُونَهُمْ‏ عَنْ رِيفِ الْآفَاقِ وَ بَحْرِ الْعِرَاقِ وَ خُضْرَةِ الدُّنْيَا إِلَى مَنَابِتِ الشِّيحِ وَ مَهَافِي‏ الرِّيحِ وَ نَكَدِ الْمَعَاشِ فَتَرَكُوهُمْ عَالَةً مَسَاكِينَ إِخْوَانَ دَبَرٍ وَ وَبَرٍ أَذَلَّ الْأُمَمِ دَاراً وَ أَجْدَبَهُمْ قَرَاراً لَا يَأْوُونَ‏ إِلَى جَنَاحِ دَعْوَةٍ يَعْتَصِمُونَ بِهَا وَ لَا إِلَى ظِلِّ أُلْفَةٍ يَعْتَمِدُونَ عَلَى عِزِّهَا

They turned them out from the pastures of their lands, the rivers of Iraq and the fertility of the world, towards thorny forests, the passages of (hot) winds and hardships in livelihood. In this way they turned them into just herders of camels. Their houses were the worst in the world and their places of stay were the most drought-stricken. There was not one voice towards which they could turn for protection, nor any shade of affection on whose strength they could repose trust.

فَالْأَحْوَالُ مُضْطَرِبَةٌ وَ الْأَيْدِي مُخْتَلِفَةٌ وَ الْكَثْرَةُ مُتَفَرِّقَةٌ فِي بَلَاءِ أَزْلٍ‏ وَ أَطْبَاقِ جَهْلٍ مِنْ بَنَاتٍ مَوْءُودَةٍ وَ أَصْنَامٍ مَعْبُودَةٍ وَ أَرْحَامٍ مَقْطُوعَةٍ وَ غَارَاتٍ مَشْنُونَةٍ

Their condition was full of distress. Their hands were scattered. Their majority was divided. They were in great anguish and under layers of ignorance. They buried their daughters alive, worshipped idols, disregarded kinship and practiced robbery.

النعمة برسول اللّه‏

The bounty with Rasool-Allah^-saww

فَانْظُرُوا إِلَى مَوَاقِعِ نِعَمِ اللَّهِ عَلَيْهِمْ حِينَ بَعَثَ إِلَيْهِمْ رَسُولًا فَعَقَدَ بِمِلَّتِهِ طَاعَتَهُمْ وَ جَمَعَ عَلَى دَعْوَتِهِ أُلْفَتَهُمْ كَيْفَ نَشَرَتِ النِّعْمَةُ عَلَيْهِمْ جَنَاحَ كَرَامَتِهَا وَ أَسَالَتْ لَهُمْ جَدَاوِلَ نَعِيمِهَا وَ الْتَفَّتِ الْمِلَّةُ بِهِمْ‏ فِي عَوَائِدِ بَرَكَتِهَا فَأَصْبَحُوا فِي نِعْمَتِهَا غَرِقِينَ وَ فِي خُضْرَةِ عَيْشِهَا فَكِهِينَ [فَاكِهِينَ‏]

Now, look at the various Favours of Allah^-azwj upon them, that He^-azwj Deputed towards them a Prophet^-saww who got them to pledge their obedience to him^-saww and made them unite at his^-saww call. (Look) how (Allah^-azwj‘s) Bounty spread the wings of its favours over them and flowed for them streams of its Blessings, and the whole community became wrapped in blissful prosperity. Consequently, they were submerged under its bounties and enjoyed its lush life.

قَدْ تَرَبَّعَتِ‏ الْأُمُورُ بِهِمْ فِي ظِلِّ سُلْطَانٍ قَاهِرٍ وَ آوَتْهُمُ الْحَالُ إِلَى كَنَفِ عِزٍّ غَالِبٍ وَ تَعَطَّفَتِ الْأُمُورُ عَلَيْهِمْ فِي ذُرَى مُلْكٍ ثَابِتٍ فَهُمْ حُكَّامٌ عَلَى الْعَالَمِينَ وَ مُلُوكٌ فِي أَطْرَافِ الْأَرَضِينَ يَمْلِكُونَ الْأُمُورَ عَلَى مَنْ كَانَ يَمْلِكُهَا عَلَيْهِمْ وَ يُمْضُونَ الْأَحْكَامَ فِيمَنْ كَانَ يُمْضِيهَا فِيهِمْ لَا تُغْمَزُ لَهُمْ قَنَاةٌ وَ لَا تُقْرَعُ لَهُمْ صَفَاةٌ

Their affairs were settled under the protection of a powerful ruler, and circumstances offered them overpowering honour, and all things became easy for them under the auspices of a strong country. They became rulers over the world and kings in the (various) parts of the earth. They became masters of those who were formerly their masters, and began issuing commands over those who used to command them. They were so strong that neither did their spears needed testing nor did their weapons have any flaws.

لوم العصاة

Blaming the disobedient

أَلَا وَ إِنَّكُمْ قَدْ نَفَضْتُمْ أَيْدِيَكُمْ مِنْ حَبْلِ الطَّاعَةِ وَ ثَلَمْتُمْ‏ حِصْنَ اللَّهِ الْمَضْرُوبَ عَلَيْكُمْ بِأَحْكَامِ الْجَاهِلِيَّةِ فَإِنَّ اللَّهَ سُبْحَانَهُ قَدِ امْتَنَ‏ عَلَى جَمَاعَةِ هَذِهِ الْأُمَّةِ فِيمَا عَقَدَ بَيْنَهُمْ مِنْ حَبْلِ هَذِهِ الْأُلْفَةِ الَّتِي [يَتَقَلَّبُونَ‏] يَنْتَقِلُونَ فِي ظِلِّهَا وَ يَأْوُونَ إِلَى كَنَفِهَا بِنِعْمَةٍ لَا يَعْرِفُ أَحَدٌ مِنَ الْمَخْلُوقِينَ لَهَا قِيمَةً لِأَنَّهَا أَرْجَحُ مِنْ كُلِّ ثَمَنٍ وَ أَجَلُّ مِنْ كُلِّ خَطَرٍ

Indeed! You have shaken your hands loose from the rope of obedience, and broken the divine fort around you by (resorting to) pre-Islamic rules. Certainly, it is a great Blessing of Allah^-azwj the Glorious on this community, that He^-azwj has engendered among them unity through the cord of affection in whose shade they walk and take shelter. This is a Blessing whose value no one in the whole world realises, because it is more valuable than any price and higher than any wealth.

وَ اعْلَمُوا أَنَّكُمْ صِرْتُمْ بَعْدَ الْهِجْرَةِ أَعْرَاباً وَ بَعْدَ الْمُوَالاةِ أَحْزَاباً مَا تَتَعَلَّقُونَ مِنَ الْإِسْلَامِ إِلَّا بِاسْمِهِ وَ لَا تَعْرِفُونَ مِنَ الْإِيمَانِ إِلَّا رَسْمَهُ تَقُولُونَ النَّارَ وَ لَا الْعَارَ كَأَنَّكُمْ تُرِيدُونَ أَنْ تُكْفِئُوا الْإِسْلَامَ عَلَى وَجْهِهِ انْتِهَاكاً لِحَرِيمِهِ وَ نَقْضاً لِمِيثَاقِهِ الَّذِي وَضَعَهُ اللَّهُ لَكُمْ حَرَماً فِي أَرْضِهِ وَ أَمْناً بَيْنَ خَلْقِهِ

Know that you have again reverted to the position of the Bedouin Arabs after the Emigration and have become different parties after having been once united. You do not possess anything of Islam except its rituals, and know nothing of Eman save its show. You say, ‘The Fire and no shame’, as if you would throw down Islam on its face in order to defame its honour and break its pledge (for brotherhood) which Allah^-azwj Gave you as a sacred trust on His^-azwj earth and (a source of) peace among the people.

وَ إِنَّكُمْ إِنْ لَجَأْتُمْ إِلَى غَيْرِهِ حَارَبَكُمْ أَهْلُ الْكُفْرِ ثُمَّ لَا [جَبْرَائِيلَ‏] جَبْرَائِيلُ وَ لَا [مِيكَائِيلَ وَ لَا مُهَاجِرِينَ وَ لَا أَنْصَارَ] مِيكَائِيلُ وَ لَا مُهَاجِرُونَ وَ لَا أَنْصَارٌ يَنْصُرُونَكُمْ إِلَّا الْمُقَارَعَةَ بِالسَّيْفِ حَتَّى يَحْكُمَ اللَّهُ بَيْنَكُمْ

Be sure that if you incline towards anything other than Islam, the Kafirs will fight you. Then there will be neither Jibraeel^-as nor Mikaeel^-as, nor Emigrants nor Helpers to help you, but only the clashing of swords, till Allah^-azwj Judges between you.

وَ إِنَّ عِنْدَكُمُ الْأَمْثَالَ مِنْ بَأْسِ اللَّهِ وَ قَوَارِعِهِ وَ أَيَّامِهِ وَ وَقَائِعِهِ فَلَا تَسْتَبْطِئُوا وَعِيدَهُ جَهْلًا بِأَخْذِهِ وَ تَهَاوُناً بِبَطْشِهِ وَ يَأْساً مِنْ بَأْسِهِ فَإِنَّ اللَّهَ سُبْحَانَهُ لَمْ يَلْعَنِ الْقَرْنَ الْمَاضِيَ [الْقُرُونَ الْمَاضِيَةَ] بَيْنَ أَيْدِيكُمْ إِلَّا لِتَرْكِهِمُ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ

Certainly, there are examples before you of Allah^-azwj‘s Wrath, Punishment, days of Tribulations and events. Therefore, do not disregard His^-azwj Promises, ignore His^-azwj Punishment, making light of His^-azwj Wrath and not expecting His^-azwj Violence, because Allah^-azwj, the Glorious, did not Curse the past generation except because they had left off asking others to do good acts and refraining them from evil acts.

فَلَعَنَ اللَّهُ السُّفَهَاءَ لِرُكُوبِ الْمَعَاصِي وَ الْحُلَمَاءَ لِتَرْكِ التَّنَاهِي

In fact, Allah^-azwj has Cursed the foolish for committing sins and the wise because they gave up refraining others from evils.

أَلَا وَ قَدْ قَطَعْتُمْ قَيْدَ الْإِسْلَامِ وَ عَطَّلْتُمْ حُدُودَهُ وَ أَمَتُّمْ أَحْكَامَهُ

Indeed! You have broken the bonds of Islam, transgressed its limits, and destroyed its commands.

أَلَا وَ قَدْ أَمَرَنِيَ اللَّهُ بِقِتَالِ أَهْلِ الْبَغْيِ وَ النَّكْثِ‏ وَ الْفَسَادِ فِي الْأَرْضِ‏ فَأَمَّا النَّاكِثُونَ فَقَدْ قَاتَلْتُ وَ أَمَّا الْقَاسِطُونَ‏ فَقَدْ جَاهَدْتُ وَ أَمَّا الْمَارِقَةُ فَقَدْ دَوَّخْتُ‏

Indeed! And Allah^-azwj has Commanded me to fight those who revolt, or who break the pledge, or create trouble on the earth. As regards pledge-breakers, I^-asws have fought them, and as for the deviators from truth, I^-asws have waged holy war against them. And as for deviants, I^-asws have put them in (serious) disgrace.

وَ أَمَّا شَيْطَانُ الرَّدْهَةِ فَقَدْ كُفِيتُهُ بِصَعْقَةٍ سُمِعَتْ لَهَا وَجْبَةُ قَلْبِهِ وَ رَجَّةُ صَدْرِهِ- وَ بَقِيَتْ بَقِيَّةٌ مِنْ أَهْلِ الْبَغْيِ وَ لَئِنْ أَذِنَ اللَّهُ فِي الْكَرَّةِ عَلَيْهِمْ لَأُدِيلَنَّ مِنْهُمْ‏ إِلَّا مَا يَتَشَذَّرُ فِي أَطْرَافِ الْبِلَادِ تَشَذُّراً

As for Satan^-la of the pit, he^-la too has been dealt with by me^-asws through the loud cry with which the scream of his^-la heart and shaking of his chest was also heard. Only a small portion of the rebels has remained. If Allah^-azwj Permits me^-asws I^-asws will annihilate them except a few remnants that may remain scattered in the suburb of the cities.

فضل الوحي‏

Merit of the Revelation

أَنَا وَضَعْتُ فِي الصِّغَرِ بِكَلَاكِلِ‏ الْعَرَبِ وَ كَسَرْتُ نَوَاجِمَ‏ قُرُونِ رَبِيعَةَ وَ مُضَرَ وَ قَدْ عَلِمْتُمْ مَوْضِعِي مِنْ رَسُولِ اللَّهِ ص بِالْقَرَابَةِ الْقَرِيبَةِ وَ الْمَنْزِلَةِ الْخَصِيصَةِ وَضَعَنِي فِي [حَجْرِهِ‏] حِجْرِهِ وَ أَنَا وَلَدٌ [وَلِيدٌ] يَضُمُّنِي إِلَى صَدْرِهِ وَ يَكْنُفُنِي فِي فِرَاشِهِ وَ يُمِسُّنِي جَسَدَهُ وَ يُشِمُّنِي عَرْفَهُ‏ وَ كَانَ يَمْضَغُ الشَّيْ‏ءَ ثُمَّ يُلْقِمُنِيهِ وَ مَا وَجَدَ لِي كَذْبَةً فِي قَوْلٍ وَ لَا خَطْلَةً فِي فِعْلٍ

Even in my^-as boyhood I^-as had lowered the chests of (the famous men) of Arabia, and broken the chiefs of the tribes of Rabi’ah and Muzar. Certainly, you know my^-asws position of close kinship and special relationship with the Rasool-Allah^-saww. When I^-asws was only a child he^-saww took charge of me^-as. He^-saww used to press me^-asws to his^-saww chest and lay me^-asws beside him^‑saww in his^-saww bed, bring his^-saww body close to mine^-asws and make me^-asws smell his^-saww fragrance. He^-saww used to chew something and then feed me^-asws with it. He^-saww found no lie in my^-asws speaking, nor weakness in any deed.

وَ لَقَدْ قَرَنَ اللَّهُ بِهِ ص مِنْ لَدُنْ أَنْ كَانَ فَطِيماً أَعْظَمَ مَلَكٍ مِنْ مَلَائِكَتِهِ يَسْلُكُ بِهِ طَرِيقَ الْمَكَارِمِ وَ مَحَاسِنَ أَخْلَاقِ الْعَالَمِ لَيْلَهُ وَ نَهَارَهُ وَ لَقَدْ كُنْتُ أَتَّبِعُهُ اتِّبَاعَ الْفَصِيلِ‏ أَثَرَ أُمِّهِ يَرْفَعُ لِي فِي كُلِّ يَوْمٍ مِنْ أَخْلَاقِهِ عَلَماً وَ يَأْمُرُنِي بِالاقْتِدَاءِ بِهِ

From the time of my^-asws weaning, Allah^-azwj Paired a mighty Angel with him^-saww to take him^‑saww along the path of high character and good behaviour through day and night, while I^‑asws used to follow him^-saww like a young camel following in the footprints of its mother. Every day he^-saww would show me^-asws in the form of a banner some of his^-saww high traits and commanded me^-asws to be led by it.

وَ لَقَدْ كَانَ يُجَاوِرُ فِي كُلِّ سَنَةٍ بِحِرَاءَ فَأَرَاهُ وَ لَا يَرَاهُ غَيْرِي وَ لَمْ يَجْمَعْ بَيْتٌ وَاحِدٌ يَوْمَئِذٍ فِي الْإِسْلَامِ غَيْرَ رَسُولِ اللَّهِ ص وَ خَدِيجَةَ وَ أَنَا ثَالِثُهُمَا أَرَى نُورَ الْوَحْيِ وَ الرِّسَالَةِ وَ أَشُمُّ رِيحَ النُّبُوَّةِ

Every year he used to go in seclusion to the hill of Hira, where I^-asws saw him^-saww but no one else saw him^-saww. In those days Islam did not exist in any house except that of the Rasool-Allah^-saww and Khadijah, while I was the third after these two. I used to see and watch the Light of the Revelation and the Message, and smelt the scent of Prophet-hood.

وَ لَقَدْ سَمِعْتُ رَنَّةَ الشَّيْطَانِ حِينَ نَزَلَ الْوَحْيُ عَلَيْهِ ص فَقُلْتُ يَا رَسُولَ اللَّهِ مَا هَذِهِ الرَّنَّةُ فَقَالَ هَذَا الشَّيْطَانُ قَدْ أَيِسَ مِنْ عِبَادَتِهِ إِنَّكَ تَسْمَعُ مَا أَسْمَعُ وَ تَرَى مَا أَرَى إِلَّا أَنَّكَ لَسْتَ بِنَبِيٍّ وَ لَكِنَّكَ لَوَزِيرٌ وَ إِنَّكَ لَعَلَى خَيْرٍ

When the Revelation descended unto him^-saww I^-asws heard the moan of Satan^-la. I^-asws said, ‘O Rasool-Allah^-saww! What is this moan?” He^-saww said: ‘This is Satan^-la who has lost all hope of his^-la worship. You^-asws see all that I^-saww see and you^-asws hear all that I^-saww hear, except that you are not a Prophet^-as, but you are a Vizier and you are upon good’.

وَ لَقَدْ كُنْتُ مَعَهُ ص لَمَّا أَتَاهُ الْمَلَأُ مِنْ قُرَيْشٍ فَقَالُوا لَهُ يَا مُحَمَّدُ إِنَّكَ قَدِ ادَّعَيْتَ عَظِيماً لَمْ يَدَّعِهِ آبَاؤُكَ وَ لَا أَحَدٌ مِنْ بَيْتِكَ وَ نَحْنُ نَسْأَلُكَ أَمْراً إِنْ أَنْتَ أَجَبْتَنَا إِلَيْهِ وَ أَرَيْتَنَاهُ عَلِمْنَا أَنَّكَ نَبِيٌّ وَ رَسُولٌ وَ إِنْ لَمْ تَفْعَلْ عَلِمْنَا أَنَّكَ سَاحِرٌ كَذَّابٌ

I^-asws was with him^-saww when a party of the Quraysh came to him^-saww and said to him^-saww, ‘O Muhammad^-saww! You^-saww have made a big claim which none of your fore-fathers or those of your family have made. We ask you one matter, if you give us an answer to it and show it to us, we will believe that you are a Prophet^-as and a Rasool^-saww, but if you cannot do it, we will know that you are a sorcerer and a liar’.

فَقَالَ ص وَ مَا تَسْأَلُونَ قَالُوا تَدْعُو لَنَا هَذِهِ الشَّجَرَةَ حَتَّى تَنْقَلِعَ بِعُرُوقِهَا وَ تَقِفَ بَيْنَ يَدَيْكَ فَقَالَ ص- إِنَّ اللَّهَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ فَإِنْ فَعَلَ اللَّهُ لَكُمْ ذَلِكَ أَ تُؤْمِنُونَ وَ تَشْهَدُونَ بِالْحَقِّ قَالُوا نَعَمْ ‏

He^-saww said: ‘And what are you asking?’ They said, ‘You^-saww call this tree to us until it uproots with its roots and pauses in front of you^-saww’. He^-saww said: ‘Allah^-azwj is Able upon all things. So, if I^-saww were to do that for you, will you believe and testify with the Truth?’ They said, ‘Yes’.

قَالَ فَإِنِّي سَأُرِيكُمْ مَا تَطْلُبُونَ وَ إِنِّي لَأَعْلَمُ أَنَّكُمْ لَا تَفِيئُونَ‏ إِلَى خَيْرٍ وَ [أَنَ‏] إِنَّ فِيكُمْ مَنْ يُطْرَحُ فِي الْقَلِيبِ‏ وَ مَنْ يُحَزِّبُ الْأَحْزَابَ ثُمَّ قَالَ ص يَا أَيَّتُهَا الشَّجَرَةُ إِنْ كُنْتِ تُؤْمِنِينَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ تَعْلَمِينَ أَنِّي رَسُولُ اللَّهِ فَانْقَلِعِي بِعُرُوقِكِ حَتَّى تَقِفِي بَيْنَ يَدَيَّ بِإِذْنِ اللَّهِ

He^-saww said: ‘I^-saww will show you what you are seeking, and I^-saww know that your will not be bending towards good, and that among you is one who will be dropped into the pit and one who form allies (against me^-saww)’. Then he^-saww said: ‘O you tree! If you are a believer in Allah^-azwj and the Last Day and know that I^-saww am a Rasool^-saww of Allah^-azwj, then uproot yourself with your roots until you pause in front of me^-saww by the Permission of Allah^-azwj’.

[وَ الَّذِي‏] فَوَالَّذِي بَعَثَهُ بِالْحَقِّ لَانْقَلَعَتْ بِعُرُوقِهَا وَ جَاءَتْ وَ لَهَا دَوِيٌّ شَدِيدٌ وَ قَصْفٌ‏ كَقَصْفِ أَجْنِحَةِ الطَّيْرِ حَتَّى وَقَفَتْ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ص مُرَفْرِفَةً وَ أَلْقَتْ بِغُصْنِهَا الْأَعْلَى عَلَى رَسُولِ اللَّهِ ص وَ بِبَعْضِ أَغْصَانِهَا عَلَى مَنْكِبِي وَ كُنْتُ عَنْ يَمِينِهِ ص

By the One^-azwj Who Sent him^-saww with the Truth, it did uproot with its roots and came, and for it was a severe rumble, and a flapping like the flapping of the wings of the bird, until it paused in front of Rasool-Allah^-saww, flapping, and cast its branches high above Rasool-Allah^‑saww, and part of its branches upon my^-asws shoulder, and I^-asws was on his^-saww right.

فَلَمَّا نَظَرَ الْقَوْمُ إِلَى ذَلِكَ قَالُوا عُلُوّاً وَ اسْتِكْبَاراً فَمُرْهَا فَلْيَأْتِكَ نِصْفُهَا وَ يَبْقَى نِصْفُهَا

When the people looked at that, they said haughtily and arrogantly, ‘Order it to let half of it to come to you^-saww and half of it to remain’.

فَأَمَرَهَا بِذَلِكَ فَأَقْبَلَ إِلَيْهِ نِصْفُهَا كَأَعْجَبِ إِقْبَالٍ وَ أَشَدِّهِ دَوِيّاً فَكَادَتْ تَلْتَفُّ بِ بِرَسُولِ اللَّهِ ص

So, he^-saww ordered it with that, and half of it came to him^-saww in an astounding coming and severer rumbling and it almost touched Rasool-Allah^-saww.

فَقَالُوا كُفْراً وَ عُتُوّاً فَمُرْ هَذَا النِّصْفَ فَلْيَرْجِعْ إِلَى نِصْفِهِ كَمَا كَانَ

They said disbelieving and in revolt, ‘Order this half to return to its half just as it was’.

فَأَمَرَهُ ص فَرَجَعَ

He^-saww ordered, and it returned.

فَقُلْتُ أَنَا لَا إِلَهَ إِلَّا اللَّهُ إِنِّي أَوَّلُ مُؤْمِنٍ بِكَ يَا رَسُولَ اللَّهِ وَ أَوَّلُ مَنْ أَقَرَّ بِأَنَّ الشَّجَرَةَ فَعَلَتْ مَا فَعَلَتْ بِأَمْرِ اللَّهِ تَعَالَى تَصْدِيقاً بِنُبُوَّتِكَ وَ إِجْلَالًا لِكَلِمَتِكَ

I^-asws said: ‘There is no god except Allah^-azwj! I^-asws am the first one to believe in you^-saww, O Rasool-Allah^-saww, and the first one to acknowledge with that the tree did what it did by the Command of Allah^-azwj Blessed and Exalted, in ratification to your^-saww Prophet-hood, and magnification to your^-saww speech!’

فَقَالَ الْقَوْمُ كُلُّهُمْ بَلْ‏ ساحِرٌ كَذَّابٌ‏ عَجِيبُ السِّحْرِ خَفِيفٌ فِيهِ وَ هَلْ يُصَدِّقُكَ فِي أَمْرِكَ إِلَّا مِثْلُ هَذَا يَعْنُونَنِي

The people, all of them said, ‘But he^-saww is a sorcerer, a liar! Wondrous is the sorcery. He^-saww is an expert in it, and will anyone ratify you^-saww in your^-saww matter except the like of this one?’ They meant me^-asws.

وَ إِنِّي لَمِنْ قَوْمٍ لَا تَأْخُذُهُمْ فِي اللَّهِ لَوْمَةُ لَائِمٍ سِيمَاهُمْ سِيمَا الصِّدِّيقِينَ وَ كَلَامُهُمْ كَلَامُ الْأَبْرَارِ عُمَّارُ اللَّيْلِ وَ مَنَارُ النَّهَارِ مُتَمَسِّكُونَ بِحَبْلِ الْقُرْآنِ يُحْيُونَ سُنَنَ اللَّهِ وَ سُنَنَ رَسُولِهِ لَا يَسْتَكْبِرُونَ وَ لَا يَعْلُونَ وَ لَا يَغُلُّونَ‏ وَ لَا يُفْسِدُونَ قُلُوبُهُمْ فِي الْجِنَانِ وَ أَجْسَادُهُمْ فِي الْعَمَلِ‏

Certainly, I belong to the group of people who care not for the reproach of anybody in matters concerning Allah^-azwj. Their countenance is the countenance of the truthful and their speech is the speech of the virtuous. They are wakeful during the nights (in devotion to Allah), and over beacons (of guidance) in the day. They hold fast to the rope of the Qur’an, revive the Sunnahs of Allah^-azwj and of His^-azwj Prophet^-saww. They are neither arrogant, nor self-conceited, nor misappropriating, nor corrupting. Their hearts are already in the Gardens, while their bodies are in the deeds’.[38]

193 و من خطبة له ع يصف فيها المتقين‏

Sermon 193 – And from a sermon of his^-asws describing in it the pious ones

 

رُوِيَ أَنَّ صَاحِباً لِأَمِيرِ الْمُؤْمِنِينَ ع يُقَالُ لَهُ هَمَّامٌ كَانَ رَجُلًا عَابِداً فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ صِفْ لِيَ الْمُتَّقِينَ حَتَّى كَأَنِّي أَنْظُرُ إِلَيْهِمْ

‘It is reported that a companion of Amir Al-Momineen^-asws called Hamman was a worshipping man. He said to him^-asws, ‘O Amir Al-Momineen^-asws! Describe the pious ones (from believers) to me^-asws until it is as if I am looking at them.

فَتَثَاقَلَ ع عَنْ جَوَابِهِ ثُمَّ قَالَ يَا هَمَّامُ اتَّقِ اللَّهَ وَ أَحْسِنْ فَ إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَ الَّذِينَ هُمْ مُحْسِنُونَ‏

Amir Al-Momineen^-asws was thoughtful (hesitated) in answering him, then he^-asws said: ‘O Hammam! Fear Allah^-azwj and do good deeds, Surely, Allah is with those who are pious and those who are good doers [16:128]’.

فَلَمْ يَقْنَعْ هَمَّامٌ بِهَذَا الْقَوْلِ حَتَّى عَزَمَ عَلَيْهِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى النَّبِيِّ ص ثُمَّ قَالَ ع أَمَّا بَعْدُ فَإِنَّ اللَّهَ سُبْحَانَهُ وَ تَعَالَى خَلَقَ الْخَلْقَ حِينَ خَلَقَهُمْ غَنِيّاً عَنْ طَاعَتِهِمْ آمِناً مِنْ مَعْصِيَتِهِمْ لِأَنَّهُ لَا تَضُرُّهُ مَعْصِيَةُ مَنْ عَصَاهُ وَ لَا تَنْفَعُهُ طَاعَةُ مَنْ أَطَاعَهُ

Hammam was not content with that word until he was determined upon it (to know more). The narrator said (after a pause), ‘Amir Al-Momineen^-asws (continued his speech with) praising Allah^-azwj and extolling Him^-azwj, and sent Salawaat upon the Prophet^-saww, then said: ‘As for after, surely Allah^-azwj the Glorious Created the creatures when He^-azwj Created them, being needless from their obedience, safe from their disobedience, because the disobedience of the one disobeying Him^-azwj does not harm Him^-azwj, nor does the obedience of the one obeying Him^-azwj, benefit Him^-azwj.

فَقَسَمَ بَيْنَهُمْ مَعَايِشَهُمْ وَ وَضَعَهُمْ مِنَ الدُّنْيَا مَوَاضِعَهُمْ فَالْمُتَّقُونَ فِيهَا هُمْ أَهْلُ الْفَضَائِلِ مَنْطِقُهُمُ الصَّوَابُ وَ مَلْبَسُهُمُ الِاقْتِصَادُ وَ مَشْيُهُمُ التَّوَاضُعُ غَضُّوا أَبْصَارَهُمْ‏ عَمَّا حَرَّمَ اللَّهُ عَلَيْهِمْ وَ وَقَفُوا أَسْمَاعَهُمْ عَلَى الْعِلْمِ النَّافِعِ لَهُمْ

He^-azwj Apportioned between them their livelihoods and Placed them from the world in their places. The pious ones in it, they are the people of merits. Their talk is correct, and their apparels are moderate, and their lives are humble. They close their eyes from whatever Allah^-azwj has Prohibited unto them, and they pause their hearing upon the knowledge beneficial for them.

نُزِّلَتْ أَنْفُسُهُمْ مِنْهُمْ فِي الْبَلَاءِ كَالَّتِي نُزِّلَتْ فِي الرَّخَاءِ وَ لَوْ لَا الْأَجَلُ الَّذِي كَتَبَ اللَّهُ [لَهُمْ‏] عَلَيْهِمْ لَمْ تَسْتَقِرَّ أَرْوَاحُهُمْ فِي أَجْسَادِهِمْ طَرْفَةَ عَيْنٍ شَوْقاً إِلَى الثَّوَابِ وَ خَوْفاً مِنَ الْعِقَابِ-

They dwell in afflictions like the one who dwells in prosperity. Had it not been for the term (death) which Allah^-azwj has Decreed upon them, their souls would not have settled in their bodies for the blink of an eye out of desire for the Rewards and fear of the Punishments.

عَظُمَ الْخَالِقُ فِي أَنْفُسِهِمْ فَصَغُرَ مَا دُونَهُ فِي أَعْيُنِهِمْ فَهُمْ وَ الْجَنَّةُ كَمَنْ قَدْ رَآهَا فَهُمْ فِيهَا مُنَعَّمُونَ وَ هُمْ وَ النَّارُ كَمَنْ قَدْ رَآهَا فَهُمْ فِيهَا مُعَذَّبُونَ

The Creator is Mighty within themselves, so whatever is besides it is small in their eyes. They and the Paradise are like the one who has seen it and is enjoying it, while they and the Fire are like the one who has seen it and they are being Punished in it.

قُلُوبُهُمْ مَحْزُونَةٌ وَ شُرُورُهُمْ مَأْمُونَةٌ وَ أَجْسَادُهُمْ نَحِيفَةٌ وَ حَاجَاتُهُمْ‏ خَفِيفَةٌ وَ أَنْفُسُهُمْ عَفِيفَةٌ صَبَرُوا أَيَّاماً قَصِيرَةً أَعْقَبَتْهُمْ رَاحَةً طَوِيلَةً تِجَارَةٌ مُرْبِحَةٌ يَسَّرَهَا لَهُمْ رَبُّهُمْ أَرَادَتْهُمُ الدُّنْيَا فَلَمْ يُرِيدُوهَا وَ أَسَرَتْهُمْ فَفَدَوْا أَنْفُسَهُمْ مِنْهَا

Their hearts are aggrieved, and their evils (the people) are secure from it; their bodies are thin, and their needs are light, and their souls are chaste. They are patient for a few days, their consequence is a lengthy rest, being a profitable trade. Their Lord^-azwj has Eased for them. The world wants them, but they do not want it, and it has made captives of them, so they are ransoming themselves from it.

أَمَّا اللَّيْلَ فَصَافُّونَ أَقْدَامَهُمْ تَالِينَ لِأَجْزَاءِ الْقُرْآنِ يُرَتِّلُونَهَا تَرْتِيلًا يُحَزِّنُونَ بِهِ أَنْفُسَهُمْ وَ يَسْتَثِيرُونَ‏ بِهِ دَوَاءَ دَائِهِمْ

As for the night, they are rowing their feet reciting segments of the Quran, reciting it distinctively, grieving themselves with it and preferring it as a medication for their ailments.

فَإِذَا مَرُّوا بِآيَةٍ فِيهَا تَشْوِيقٌ رَكَنُوا إِلَيْهَا طَمَعاً وَ تَطَلَّعَتْ نُفُوسُهُمْ إِلَيْهَا شَوْقاً وَ ظَنُّوا أَنَّهَا نُصْبَ أَعْيُنِهِمْ وَ إِذَا مَرُّوا بِآيَةٍ فِيهَا تَخْوِيفٌ أَصْغَوْا إِلَيْهَا مَسَامِعَ قُلُوبِهِمْ وَ ظَنُّوا أَنَّ زَفِيرَ جَهَنَّمَ وَ شَهِيقَهَا فِي أُصُولِ آذَانِهِمْ

Whenever they pass by a Verse wherein is yearning (for Paradise) in it, they incline to it eagerly and notify their souls to it out of desire, and they thing it has been set up in (front of) their eyes; and whenever they pass by a Verse wherein is a scare, they listen to it with the ears of their heart and thing that it is an exhalation of Hell and its inhalation in the roots of their ears.

فَهُمْ حَانُونَ‏ عَلَى أَوْسَاطِهِمْ مُفْتَرِشُونَ لِجِبَاهِهِمْ‏ وَ أَكُفِّهِمْ وَ رُكَبِهِمْ وَ أَطْرَافِ أَقْدَامِهِمْ يَطْلُبُونَ إِلَى اللَّهِ تَعَالَى فِي فَكَاكِ رِقَابِهِمْ‏

They are bending from their waists, laying down their foreheads, and their palms, and their knees, and the sides of their feet, seeking to Allah^-azwj the Exalted to liberate their necks.

وَ أَمَّا النَّهَارَ فَحُلَمَاءُ عُلَمَاءُ أَبْرَارٌ أَتْقِيَاءُ قَدْ بَرَاهُمُ الْخَوْفُ بَرْيَ الْقِدَاحِ‏ يَنْظُرُ إِلَيْهِمُ النَّاظِرُ فَيَحْسَبُهُمْ مَرْضَى وَ مَا بِالْقَوْمِ مِنْ مَرَضٍ وَ يَقُولُ لَقَدْ خُولِطُوا وَ لَقَدْ خَالَطَهُمْ أَمْرٌ عَظِيمٌ

And as for the day, they are forbearing, scholarly, righteous, pious. The fear has made them (slim) like the arrows. The beholder looks at them, he reckons them as being sick, and there is no sickness with the people, and he says, ‘They are lost in imagination!’, and they are imagining a mighty matter.

لَا يَرْضَوْنَ مِنْ أَعْمَالِهِمُ الْقَلِيلَ وَ لَا يَسْتَكْثِرُونَ الْكَثِيرَ فَهُمْ لِأَنْفُسِهِمْ مُتَّهِمُونَ وَ مِنْ أَعْمَالِهِمْ مُشْفِقُونَ‏ إِذَا زُكِّيَ‏ أَحَدٌ مِنْهُمْ خَافَ مِمَّا يُقَالُ لَهُ فَيَقُولُ أَنَا عْلَمُ بِنَفْسِي مِنْ غَيْرِي وَ رَبِّي أَعْلَمُ بِي مِنِّي بِنَفْسِي اللَّهُمَّ لَا تُؤَاخِذْنِي بِمَا يَقُولُونَ وَ اجْعَلْنِي أَفْضَلَ مِمَّا يَظُنُّونَ وَ اغْفِرْ لِي مَا لَا يَعْلَمُونَ

They are not pleased with their little deeds, nor are they considering the many deeds as a lot. So, they are blaming themselves and are fearful from their deeds; and whenever one of them fears from what is said to him (in high regard), he says, ‘I am more knowing with myself than others are, and my Lord^-azwj is more Knowing than I am with myself. O Allah^-azwj! Do not seize me with what they are saying, and Make me to be superior than what they are thinking, and Forgive for me what they are not knowing’.

فَمِنْ عَلَامَةِ أَحَدِهِمْ أَنَّكَ تَرَى لَهُ قُوَّةً فِي دِينٍ وَ حَزْماً فِي لِينٍ وَ إِيمَاناً فِي يَقِينٍ وَ حِرْصاً فِي عِلْمٍ وَ عِلْماً فِي حِلْمٍ وَ قَصْداً فِي غِنًى‏ وَ خُشُوعاً فِي عِبَادَةٍ وَ تَجَمُّلًا فِي فَاقَةٍ وَ صَبْراً فِي شِدَّةٍ وَ طَلَباً فِي حَلَالٍ وَ نَشَاطاً فِي هُدًى وَ تَحَرُّجاً عَنْ طَمَعٍ

From a sign of one of them is that you will see for him having strength in religion, and determination in softness, and Eman in certainty, and eagerness regarding knowledge, and knowledge during forbearance, and moderation during riches, and humbleness in worship, and gracefulness in destitution, and patience in adversities, and seeking regarding the Permissible, and active in guidance, and fleeing from greed.

يَعْمَلُ الْأَعْمَالَ الصَّالِحَةَ وَ هُوَ عَلَى وَجَلٍ يُمْسِي وَ هَمُّهُ الشُّكْرُ وَ يُصْبِحُ وَ هَمُّهُ الذِّكْرُ يَبِيتُ حَذِراً وَ يُصْبِحُ فَرِحاً حَذِراً لِمَا حُذِّرَ مِنَ الْغَفْلَةِ وَ فَرِحاً بِمَا أَصَابَ مِنَ الْفَضْلِ وَ الرَّحْمَةِ

He does the righteous deeds, and he is in fear. In the evening, his concern would be the thanking (Allah^-azwj), and in the morning, his concern would be the Zikr. He spends the night cautiously, and in the morning, he is happy. Cautious due to what he has been careful from being heedless, and happy with what he has achieved from the Grace and the Mercy.

إِنِ اسْتَصْعَبَتْ‏ عَلَيْهِ نَفْسُهُ فِيمَا تَكْرَهُ لَمْ يُعْطِهَا سُؤْلَهَا فِيمَا تُحِبُّ قُرَّةُ عَيْنِهِ فِيمَا لَا يَزُولُ وَ زَهَادَتُهُ فِيمَا لَا يَبْقَى يَمْزُجُ الْحِلْمَ بِالْعِلْمِ وَ الْقَوْلَ بِالْعَمَلِ

If his soul is difficult upon him regarding what it dislikes, he will not grant its request in what it loves. The delight of his eyes is in what does not decline, and his asceticism regarding what will not last. He mixes the forbearance with the knowledge, and the word with the action.

تَرَاهُ قَرِيباً أَمَلُهُ قَلِيلًا زَلَلُهُ خَاشِعاً قَلْبُهُ قَانِعَةً نَفْسُهُ مَنْزُوراً أَكْلُهُ سَهْلًا أَمْرُهُ حَرِيزاً دِينُهُ‏ مَيِّتَةً شَهْوَتُهُ مَكْظُوماً غَيْظُهُ الْخَيْرُ مِنْهُ مَأْمُولٌ وَ الشَّرُّ مِنْهُ مَأْمُونٌ

You will see him with short-term hopes, little slips, humbling his heart, his soul content, small are his meals, simple are his affairs, protective of his religion. His desires are dead, swallowing his anger, the good from him is hoped for, and the evil from him is felt safe from.

إِنْ كَانَ فِي الْغَافِلِينَ كُتِبَ فِي الذَّاكِرِينَ وَ إِنْ كَانَ فِي الذَّاكِرِينَ لَمْ يُكْتَبْ مِنَ الْغَافِلِينَ- يَعْفُو عَمَّنْ ظَلَمَهُ وَ يُعْطِي مَنْ حَرَمَهُ وَ يَصِلُ مَنْ قَطَعَهُ

He is written to be among the mindful, and if he was among the mindful, he would not be written as being from the heedless ones. He pardons the ones who are unjust to him, and gives to the one who deprives him, and he connects with the one who cuts him off.

بَعِيداً فُحْشُهُ‏ لَيِّناً قَوْلُهُ غَائِباً مُنْكَرُهُ حَاضِراً مَعْرُوفُهُ- مُقْبِلًا خَيْرُهُ مُدْبِراً شَرُّهُ فِي الزَّلَازِلِ‏ وَقُورٌ وَ فِي الْمَكَارِهِ صَبُورٌ وَ فِي الرَّخَاءِ شَكُورٌ

Remote is his immorality, soft are his words, absent is his evil, present is his act of kindness. His good is facing him and his evil has turned away. During the disturbances he is dignified, and during the adversities he is patient, and during the prosperity he is thankful.

لَا يَحِيفُ عَلَى مَنْ يُبْغِضُ وَ لَا يَأْثَمُ فِيمَنْ يُحِبُّ يَعْتَرِفُ بِالْحَقِّ قَبْلَ أَنْ يُشْهَدَ عَلَيْهِ لَا يُضِيعُ مَا اسْتُحْفِظَ وَ لَا يَنْسَى مَا ذُكِّرَ وَ لَا يُنَابِزُ بِالْأَلْقَابِ‏ وَ لَا يُضَارُّ بِالْجَارِ وَ لَا يَشْمَتُ بِالْمَصَائِبِ وَ لَا يَدْخُلُ فِي الْبَاطِلِ وَ لَا يَخْرُجُ مِنَ الْحَقِّ

He is not unfair to the one he hates, nor does he sin regarding the one he loves. He acknowledges the truth before he testifies to it. He does not waste what he is given to preserve, nor does he forge what he is reminded of, nor does he insult with the nicknames, nor is he harmful to the neighbour, nor does he gloat (over others) with the calamities, nor does he enter into the falsehood, nor does he come out from the truth.

إِنْ صَمَتَ لَمْ يَغُمَّهُ صَمْتُهُ وَ إِنْ ضَحِكَ لَمْ يَعْلُ صَوْتُهُ وَ إِنْ بُغِيَ عَلَيْهِ صَبَرَ حَتَّى يَكُونَ اللَّهُ هُوَ الَّذِي يَنْتَقِمُ لَهُ

If he is silent, his silence does not sadden him, and if he laughs, he does not raise his voice high, and if he is rebelled against, he is patient until Allah^-azwj happens to be the One^-azwj Who Avenges for him.

نَفْسُهُ مِنْهُ فِي عَنَاءٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ أَتْعَبَ نَفْسَهُ لِآخِرَتِهِ وَ أَرَاحَ النَّاسَ مِنْ نَفْسِهِ بُعْدُهُ عَمَّنْ تَبَاعَدَ عَنْهُ زُهْدٌ وَ نَزَاهَةٌ وَ دُنُوُّهُ مِمَّنْ دَنَا مِنْهُ لِينٌ وَ رَحْمَةٌ لَيْسَ تَبَاعُدُهُ بِكِبْرٍ وَ عَظَمَةٍ وَ لَا دُنُوُّهُ بِمَكْرٍ وَ خَدِيعَةٍ-

His self is tired from him, while the people are at rest from him. He fatigues his self for the Hereafter and the people are at rest from him. His distancing from the one he distances from is due to asceticism and purification, and his drawing closer to the ones he draws closer to is due to gentleness and mercy. His distance is not due to arrogance, nor is his drawing closer due to a plot and deception.

قَالَ فَصَعِقَ هَمَّامٌ صَعْقَةً كَانَتْ نَفْسُهُ فِيهَا فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَمَا وَ اللَّهِ لَقَدْ كُنْتُ أَخَافُهَا عَلَيْهِ

He (the narrator) said, ‘Hammad was stunned with a swoon, and lost his soul during it. Amir Al-Momineen^-asws said: ‘But, by Allah^-azwj! I^-asws feared it upon him.

ثُمَّ قَالَ أَ هَكَذَا تَصْنَعُ الْمَوَاعِظُ الْبَالِغَةُ بِأَهْلِهَا

Then he^-asws said: ‘This is what the far-reaching preaching does with its people’.

فَقَالَ لَهُ قَائِلٌ: فَمَا بَالُكَ يَا أَمِيرَ الْمُؤْمِنِينَ؟

A speaker said to him^-asws, ‘So what is the matter with you^-asws, O Amir Al-Momineen^-asws?’ (i.e., how come you^-asws are not fainting and dying)

فَقَالَ ع وَيْحَكَ إِنَّ لِكُلِّ أَجَلٍ وَقْتاً لَا يَعْدُوهُ وَ سَبَباً لَا يَتَجَاوَزُهُ فَمَهْلًا لَا تَعُدْ لِمِثْلِهَا فَإِنَّمَا نَفَثَ الشَّيْطَانُ عَلَى لِسَانِكَ‏

He^-asws said: ‘Woe be to you! For every term (death) there is a time which cannot be exceeded, and a cause which cannot be surpassed. So do not repeat to the likes of it (this question), for rather the Satan^-la has blown upon your tongue.[39]

194 و من خطبة له ع يصف فيها المنافقين‏

Sermon 194 – And from a sermon of his^-asws describing the hypocrites in it

نَحْمَدُهُ عَلَى مَا وَفَّقَ لَهُ مِنَ الطَّاعَةِ وَ ذَادَ عَنْهُ مِنَ الْمَعْصِيَةِ وَ نَسْأَلُهُ لِمِنَّتِهِ تَمَاماً وَ [لِحَبْلِهِ‏] بِحَبْلِهِ اعْتِصَاماً

‘We^-asws Praise Him^-azwj upon what Harmonised to from the obedience, and Prevent from the disobedience, and we^-asws ask Him^-azwj for completeness of His^-azwj Conferment and holding tightly to His^-azwj Rope!

وَ نَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ خَاضَ إِلَى رِضْوَانِ اللَّهِ كُلَّ غَمْرَةٍ وَ تَجَرَّعَ فِيهِ كُلَّ غُصَّةٍ وَ قَدْ تَلَوَّنَ لَهُ الْأَدْنَوْنَ‏ وَ تَأَلَّبَ عَلَيْهِ الْأَقْصَوْنَ

And we^-asws testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww. He^-saww succumbed to the Satisfaction of Allah^-azwj in every immersion and he^-saww swallowed every rage, and the near ones changed their colours towards him^-saww, and the remote ones united against him^-saww.

وَ خَلَعَتْ إِلَيْهِ الْعَرَبُ أَعِنَّتَهَا وَ ضَرَبَتْ إِلَيْهِ فِي مُحَارَبَتِهِ بُطُونَ رَوَاحِلِهَا حَتَّى أَنْزَلَتْ‏ بِسَاحَتِهِ عَدَاوَتَهَا مِنْ أَبْعَدِ الدَّارِ وَ أَسْحَقِ الْمَزَارِ

And the Arabs loosened their reins to him^-saww and struck bellies of their cavalry horses to him^-saww in battling him^-saww until they descended in his^-saww courtyard in their enmity from furthest of houses and remotest of areas.

أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ وَ أُحَذِّرُكُمْ أَهْلَ النِّفَاقِ فَإِنَّهُمُ الضَّالُّونَ الْمُضِلُّونَ وَ الزَّالُّونَ الْمُزِلُّونَ يَتَلَوَّنُونَ أَلْوَاناً وَ يَفْتَنُّونَ افْتِنَاناً وَ يَعْمِدُونَكُمْ بِكُلِّ عِمَادٍ وَ يَرْصُدُونَكُمْ بِكُلِّ مِرْصَادٍ

I^-asws advise you all, O servants of Allah^-azwj, with fearing Allah^-azwj, and I^-asws caution you of the people of hypocrisy, for they are straying, straying others, and the slipped ones and causing others to slip! They are changing into (many) colours and tempting with temptations, and they are obstructing you with every obstruction, and they are looking out for you with every ambush!

قُلُوبُهُمْ دَوِيَّةٌ وَ صِفَاحُهُمْ نَقِيَّةٌ يَمْشُونَ الْخَفَاءَ وَ يَدِبُّونَ الضَّرَاءَ وَصْفُهُمْ دَوَاءٌ وَ قَوْلُهُمْ شِفَاءٌ وَ فِعْلُهُمُ الدَّاءُ الْعَيَاءُ حَسَدَةُ الرَّخَاءِ وَ مُؤَكِّدُو الْبَلَاءِ وَ مُقْنِطُو الرَّجَاءِ

Their hearts are diseased, and their faces are clean. They are walking softly and are treading stealthily, and their words are a healing, and their deeds are the incurable disease. They envy the prosperity and emphasise the calamity, and they despair the hopes.

لَهُمْ بِكُلِّ طَرِيقٍ صَرِيعٌ وَ إِلَى كُلِّ قَلْبٍ شَفِيعٌ وَ لِكُلِّ شَجْوٍ دُمُوعٌ يَتَقَارَضُونَ الثَّنَاءَ وَ يَتَرَاقَبُونَ الْجَزَاءَ إِنْ سَأَلُوا أَلْحَفُوا وَ إِنْ عَذَلُوا كَشَفُوا وَ إِنْ حَكَمُوا أَسْرَفُوا

For them, with every path, there is a victim, and to every heart a mediator, and tears for every distress. They are lending the praise and anticipating the Recompense. If they ask for something, they are insistent, and if they are wronged, they will expose, and if they judge they will be extravagant.

قَدْ أَعَدُّوا لِكُلِّ حَقٍّ بَاطِلًا وَ لِكُلِّ قَائِمٍ مَائِلًا وَ لِكُلِّ حَيٍّ قَاتِلًا وَ لِكُلِّ بَابٍ مِفْتَاحاً وَ لِكُلِّ لَيْلٍ مِصْبَاحاً يَتَوَصَّلُونَ إِلَى الطَّمَعِ بِالْيَأْسِ لِيُقِيمُوا بِهِ أَسْوَاقَهُمْ وَ يُنْفِقُوا بِهِ أَعْلَاقَهُمْ

They count a falsehood for every right, and an incline for every straight standing, and a killing for every living being, and key for every door, and a lamp for every night. They are connecting to the greed with the despair in order to straighten their markets (businesses) with it and spending their money for it.

يَقُولُونَ فَيُشَبِّهُونَ وَ يَصِفُونَ فَيُمَوِّهُونَ قَدْ هَوَّنُوا الطَّرِيقَ وَ أَضْلَعُوا الْمَضِيقَ فَهُمْ لُمَةُ الشَّيْطَانِ وَ حُمَةُ النِّيرَانِ‏ أُولئِكَ حِزْبُ الشَّيْطانِ أَلا إِنَّ حِزْبَ الشَّيْطانِ هُمُ الْخاسِرُونَ‏.

They are saying, so they are resembling, and they are describing (their goods), and they are camouflaging (the defects). They are making the road to be easy and leading to the narrowness. They are the sting of Satan^-la and heat of the fires. They are the Satan’s party. Indeed, the party of Satan, they would be the losers [58:19]’.[40]

195 و من خطبة له ع يحمد اللّه و يثني على نبيه و يعظ

Sermon 195 – And from a sermon of his^-asws, he praises Allah^-azwj extols upon His^-azwj Prophet^-saww and preaches

حمد اللّه‏

Praise of Allah^-azwj

الْحَمْدُ لِلَّهِ الَّذِي أَظْهَرَ مِنْ آثَارِ سُلْطَانِهِ وَ جَلَالِ كِبْرِيَائِهِ مَا حَيَّرَ مُقَلَ‏ الْعُقُولِ مِنْ عَجَائِبِ قُدْرَتِهِ وَ رَدَعَ خَطَرَاتِ هَمَاهِمِ‏ النُّفُوسِ عَنْ عِرْفَانِ كُنْهِ صِفَتِهِ‏

The Praise is for Allah^-azwj Whom Revealed from the impacts of His^-azwj Authority and Majesty of His^-azwj Greatness what dazzles the cores of the intellects from the wonders of His^-azwj Power, and prevents thinking of the minds from recognising the essence of His^-azwj Attributes.

الشهادتان‏

The two testimonies

وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ شَهَادَةَ إِيمَانٍ وَ إِيقَانٍ وَ إِخْلَاصٍ وَ إِذْعَانٍ

And I^-asws testify that there is no god except Allah^-azwj, a testimony of the belief, and certainty, and sincerity, and compliance.

وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ أَرْسَلَهُ وَ أَعْلَامُ الْهُدَى دَارِسَةٌ وَ مَنَاهِجُ الدِّينِ طَامِسَةٌ فَصَدَعَ‏ بِالْحَقِّ وَ نَصَحَ لِلْخَلْقِ‏ وَ هَدَى إِلَى الرُّشْدِ وَ أَمَرَ بِالْقَصْدِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ‏

And I^-asws testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww. He^-azwj Sent him^-saww and the signs of guidance as a lesson, and manifesto of the tightness of Religion. He^-saww proclaimed with the Truth and advised to the people, and guided to the righteous guidance, and instructed with the moderation. May Allah^-azwj Send Salawaat upon him^-saww and his^-saww Progeny^-asws, and greetings.

العظة

The preaching

وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّهُ لَمْ يَخْلُقْكُمْ عَبَثاً وَ لَمْ يُرْسِلْكُمْ هَمَلًا عَلِمَ مَبْلَغَ نِعَمِهِ عَلَيْكُمْ وَ أَحْصَى إِحْسَانَهُ إِلَيْكُمْ

And know, servants of Allah^-azwj! He^-azwj did not Create you all in vain, and did not Send you (in the world) as neglected. He^-azwj Knows the extent of His^-azwj bounties upon you all, and He^-azwj Counts His^-azwj Favours to you.

فَاسْتَفْتِحُوهُ‏ وَ اسْتَنْجِحُوهُ‏ وَ اطْلُبُوا إِلَيْهِ وَ اسْتَمْنِحُوهُ‏ فَمَا قَطَعَكُمْ عَنْهُ حِجَابٌ وَ لَا أُغْلِقَ عَنْكُمْ دُونَهُ بَابٌ وَ إِنَّهُ لَبِكُلِّ مَكَانٍ وَ فِي كُلِّ حِينٍ وَ أَوَانٍ وَ مَعَ كُلِّ إِنْسٍ وَ جَانٍّ

Therefore, ask Him^-azwj and beseech Him and seek to Him^-azwj, and wish for His^-azwj Conferment’s, for there is no veil cutting you off from Him^-azwj, for is any door locked from you all besides Him^-azwj, and He^-azwj is in every place, and in every time and season, and with every human and Jinn.  

لَا يَثْلِمُهُ‏ الْعَطَاءُ وَ لَا يَنْقُصُهُ الْحِبَاءُ وَ لَا يَسْتَنْفِدُهُ سَائِلٌ وَ لَا يَسْتَقْصِيهِ نَائِلٌ وَ لَا يَلْوِيهِ‏ شَخْصٌ عَنْ شَخْصٍ وَ لَا يُلْهِيهِ صَوْتٌ عَنْ صَوْتٍ

Neither does the Giving deplete Him^-azwj (of anything), nor does the Gifting reduce Him^-azwj (of anything), nor can a beggar deplete Him^-azwj (of anything), nor can a taken reduce (anything), nor does a person make Him^-azwj inattentive from a person, nor does a voice distract him from a voice.

وَ لَا تَحْجُزُهُ هِبَةٌ عَنْ سَلْبٍ وَ لَا يَشْغَلُهُ غَضَبٌ عَنْ رَحْمَةٍ وَ لَا تُولِهُهُ‏ رَحْمَةٌ عَنْ عِقَابٍ وَ لَا يُجِنُّهُ‏ الْبُطُونُ عَنِ الظُّهُورِ وَ لَا يَقْطَعُهُ الظُّهُورُ عَنِ الْبُطُونِ

Neither does a Granting Cut Him^-azwj off from Confiscating, nor does Anger pre-occupy Him^‑azwj from Mercy, nor does Mercy prevent Him^-azwj from Punishing, nor do the esoteric matters shield Him from the apparent matters, nor do the apparent matters cut Him^-azwj off from the esoteric matters.

قَرُبَ فَنَأَى وَ عَلَا فَدَنَا وَ ظَهَرَ فَبَطَنَ وَ بَطَنَ فَعَلَنَ وَ دَانَ‏ وَ لَمْ يُدَنْ لَمْ يَذْرَأِ الْخَلْقَ بِاحْتِيَالٍ‏ وَ لَا اسْتَعَانَ بِهِمْ لِكَلَالٍ-

He^-azwj is near and far, and high and low, and apparent and hidden, and He^-azwj is hidden and apparent. He^-azwj Lends but is not lent. He^-azwj did not Create by the pondering, nor did He^-azwj Seek assistance with them due to fatigue.

أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ فَإِنَّهَا الزِّمَامُ‏ وَ الْقِوَامُ‏ فَتَمَسَّكُوا بِوَثَائِقِهَا وَ اعْتَصِمُوا بِحَقَائِقِهَا تَؤُلْ بِكُمْ إِلَى أَكْنَانِ‏ الدَّعَةِ وَ أَوْطَانِ السَّعَةِ وَ مَعَاقِلِ‏ الْحِرْزِ وَ مَنَازِلِ الْعِزِّ فِي- يَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَارُ وَ تُظْلِمُ لَهُ الْأَقْطَارُ وَ تُعَطَّلُ فِيهِ صُرُومُ‏ الْعِشَارِ وَ يُنْفَخُ فِي الصُّورِ

I^-asws advise you all, servants of Allah^-azwj, with having fear of Allah^-azwj for it is the rein and the base, therefore adhere with its firmness and hold tightly with its realities. It will be turning with you to the veiled dwellings, and vast castles, and protected shelters, and dignified houses, during a Day in which the sights would be lowered, and the horizons would be darkened to it, and the camels would be untended, and the Trumpet would be Blown into.

فَتَزْهَقُ كُلُّ مُهْجَةٍ وَ تَبْكَمُ كُلُّ لَهْجَةٍ وَ تَذِلُّ الشُّمُ‏ الشَّوَامِخُ‏ وَ الصُّمُ‏ الرَّوَاسِخُ‏ فَيَصِيرُ صَلْدُهَا سَرَاباً [رَقْرَاقاً] رَقْرَقاً وَ مَعْهَدُهَا قَاعاً سَمْلَقاً فَلَا شَفِيعٌ يَشْفَعُ وَ لَا حَمِيمٌ يَنْفَعُ وَ لَا مَعْذِرَةٌ تَدْفَعُ‏

Thus, all the delights would be lost, and every tone would be crying, and the rocks of every majestic mountain would be humbled, and the peaks would be silenced, so its solidness would become a crumbling mirage. There would neither be an intercessor to intercede, nor a friend to benefit, nor an excuse to defend’.[41]

196 و من خطبة له ع‏

Sermon 196 – And from a sermon of his^-asws

بعثة النبي‏

Sending of the Prophet^-saww

بَعَثَهُ حِينَ لَا عَلَمٌ قَائِمٌ وَ لَا مَنَارٌ سَاطِعٌ وَ لَا مَنْهَجٌ وَاضِحٌ‏

‘He^-azwj Sent him^-saww when there was no established flag, nor a shining minaret, nor any clear manifesto.

العظة بالزهد

The preaching with the asceticism

أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ وَ أُحَذِّرُكُمُ الدُّنْيَا فَإِنَّهَا دَارُ شُخُوصٍ‏ وَ مَحَلَّةُ تَنْغِيصٍ

I^-asws advise you all, servants of Allah^-azwj, with fearing Allah^-azwj, and I^-asws caution you all of the world, for it is a house to depart from and a place of discomfort.

سَاكِنُهَا ظَاعِنٌ وَ قَاطِنُهَا بَائِنٌ تَمِيدُ بِأَهْلِهَا مَيَدَانَ السَّفِينَةِ تَعْصِفُهَا الْعَوَاصِفُ فِي لُجَجِ الْبِحَارِ فَمِنْهُمُ الْغَرِقُ الْوَبِقُ‏ وَ مِنْهُمُ النَّاجِي عَلَى مُتُونِ‏ الْأَمْوَاجِ تَحْفِزُهُ الرِّيَاحُ بِأَذْيَالِهَا وَ تَحْمِلُهُ عَلَى أَهْوَالِهَا فَمَا غَرِقَ مِنْهَا فَلَيْسَ بِمُسْتَدْرَكٍ وَ مَا نَجَا مِنْهَا فَإِلَى مَهْلَكٍ

Its dwellers are in transit, and its inhabitants are to be irrevocably divorced. It is drifting with its people in a ship, the stormy winds hit it in the waves of the sea. From them is one who drowns, destroyed, and from them is the saved upon the surface of the waves. The winds push him with their currents and carry him upon its horrors. The one who drowns from it wouldn’t be come across, and whoever is saved from it, is heading to destruction.

عِبَادَ اللَّهِ الْآنَ فَاعْمَلُوا وَ الْأَلْسُنُ مُطْلَقَةٌ وَ الْأَبْدَانُ صَحِيحَةٌ وَ الْأَعْضَاءُ لَدْنَةٌ وَ الْمُتَقَلَّبُ فَسِيحٌ وَ الْمَجَالُ عَرِيضٌ قَبْلَ إِرْهَاقِ الْفَوْتِ وَ حُلُولِ الْمَوْتِ فَحَقِّقُوا عَلَيْكُمْ نُزُولَهُ وَ لَا تَنْتَظِرُوا قُدُومَهُ‏.

Servants of Allah^-azwj! Now work, while the tongues are free and the bodies are healthy, and the limbs are moving, and the area is spacious, and the roaming is wide, before the loss of opportunity and permeation of death. Its befalling upon you will be proven true and do not be waiting for its arrival’.[42]

197 و من كلام له ع ينبه فيه على فضيلته لقبول قوله و أمره و نهيه‏

Sermon 197 – And from a speech of his^-asws, he^-asws informs in it upon the merit of accepting his^-asws word, and his^-asws instruction, and his^-asws forbiddance

وَ لَقَدْ عَلِمَ الْمُسْتَحْفَظُونَ‏ مِنْ أَصْحَابِ مُحَمَّدٍ ص أَنِّي لَمْ أَرُدَّ عَلَى اللَّهِ وَ لَا عَلَى رَسُولِهِ سَاعَةً قَطُّ وَ لَقَدْ وَاسَيْتُهُ‏ بِنَفْسِي فِي الْمَوَاطِنِ الَّتِي تَنْكُصُ‏ فِيهَا الْأَبْطَالُ وَ تَتَأَخَّرُ فِيهَا الْأَقْدَامُ نَجْدَةً أَكْرَمَنِي اللَّهُ بِهَا

‘And the memorisers from the companions of Muhammad^-saww have known that I^-asws was neither disobedient to Allah^-azwj the Glorious nor to His^-azwj Rasool^-saww at all, and I^-asws had comforted him^-saww in such places the heroes were deficient in it, and the feet hesitated, being a help Allah^-azwj had Honoured me^-asws with it.

وَ لَقَدْ قُبِضَ رَسُولُ اللَّهِ ص وَ إِنَّ رَأْسَهُ لَعَلَى صَدْرِي وَ لَقَدْ سَالَتْ نَفْسُهُ فِي كَفِّي فَأَمْرَرْتُهَا عَلَى وَجْهِي وَ لَقَدْ وُلِّيتُ غُسْلَهُ ص وَ الْمَلَائِكَةُ أَعْوَانِي ضَجَّتِ الدَّارُ وَ الْأَفْنِيَةُ مَلَأٌ يَهْبِطُ وَ مَلَأٌ يَعْرُجُ وَ مَا فَارَقَتْ سَمْعِي هَيْنَمَةٌ مِنْهُمْ يُصَلُّونَ عَلَيْهِ حَتَّى وَارَيْنَاهُ فِي ضَرِيحِهِ

And Rasool-Allah^-saww passed away and his^-saww head was upon my^-asws chest, and his breath flowed into my^-asws palm and I^-asws passed it upon my^-asws face. And I^-asws had been in charge of his^-saww washing and the Angels assisted me^-asws. The house and the courtyards were filled with their buzz, an assembly descending and an assembly ascending, and my^-asws ears did not separate from the humming from them. They were praying Salat upon him^-asws until we buried him^-saww in his^-saww shrine.

فَمَنْ ذَا أَحَقُّ بِهِ مِنِّي حَيّاً وَ مَيِّتاً فَانْفُذُوا عَلَى بَصَائِرِكُمْ‏ وَ لْتَصْدُقْ‏ نِيَّاتُكُمْ فِي جِهَادِ عَدُوِّكُمْ فَوَالَّذِي لَا إِلَهَ إِلَّا هُوَ إِنِّي لَعَلَى جَادَّةِ الْحَقِّ وَ إِنَّهُمْ لَعَلَى مَزَلَّةِ الْبَاطِلِ أَقُولُ مَا تَسْمَعُونَ وَ أَسْتَغْفِرُ اللَّهَ لِي وَ لَكُمْ‏

So, who is that more rightful with him^-saww than me^-asws, alive and dead? Go upon your insights and make your intentions to be sincere in fighting your enemies. By the One^-azwj Who, there is no god except He^-azwj! I^-asws am upon the avenue of truth and they are upon subservience of the falsehood. I^-asws am saying what you are hearing, and I^-asws seek Forgiveness of Allah^-azwj the Magnificent for me^-asws and you all’.[43]

198 و من خطبة له ع ينبه على إحاطة علم اللّه بالجزئيات، ثم يحث على التقوى، و يبين فضل الإسلام و القرآن‏

Sermon 198 – And from a sermon of his^-asws, he^-asws points upon the Knowledge of Allah^-azwj Encompassing the partial matters, and he^-asws urges upon the piety, and he^-asws explained the merit of Al-Islam and the Quran

يَعْلَمُ عَجِيجَ الْوُحُوشِ فِي الْفَلَوَاتِ وَ مَعَاصِيَ الْعِبَادِ فِي الْخَلَوَاتِ وَ اخْتِلَافَ النِّينَانِ‏ فِي الْبِحَارِ الْغَامِرَاتِ وَ تَلَاطُمَ الْمَاءِ بِالرِّيَاحِ الْعَاصِفَاتِ

‘He^-azwj Knows the cries of the beasts in the wilderness, and the acts of disobedience of the servants in the private, and the interchange of the fishes in the deep oceans, and the rising of the water by the stormy winds’’

وَ أَشْهَدُ أَنَّ مُحَمَّداً نَجِيبُ اللَّهِ‏ وَ سَفِيرُ وَحْيِهِ وَ رَسُولُ رَحْمَتِهِ‏

‘And I^-asws testify that Muhammad^-saww is elite of Allah^-azwj, and ambassador of His^-azwj Revelation, and Rasool^-saww of His^-azwj Mercy.

الوصية بالتقوى‏

The advice with the piety

أَمَّا بَعْدُ فَإِنِّي أُوصِيكُمْ بِتَقْوَى اللَّهِ الَّذِي ابْتَدَأَ خَلْقَكُمْ وَ إِلَيْهِ يَكُونُ مَعَادُكُمْ وَ بِهِ نَجَاحُ طَلِبَتِكُمْ وَ إِلَيْهِ مُنْتَهَى رَغْبَتِكُمْ وَ نَحْوَهُ قَصْدُ سَبِيلِكُمْ وَ إِلَيْهِ مَرَامِي مَفْزَعِكُمْ‏

As for after, I^-asws hereby advise you with fearing Allah^-azwj Who Began your creation and to Him^-azwj will happen to be your return, and by Him^-azwj is the success of your seeking, and to Him^-azwj is the endpoint of your desires, and towards Him^-azwj is the aim of your way, and to Him^-azwj is the goal of your panic (for shelter).

فَإِنَّ تَقْوَى اللَّهِ دَوَاءُ دَاءِ قُلُوبِكُمْ وَ بَصَرُ عَمَى أَفْئِدَتِكُمْ وَ شِفَاءُ مَرَضِ أَجْسَادِكُمْ وَ صَلَاحُ فَسَادِ صُدُورِكُمْ وَ طُهُورُ دَنَسِ أَنْفُسِكُمْ وَ جِلَاءُ [غِشَاءِ] عَشَا أَبْصَارِكُمْ‏ وَ أَمْنُ فَزَعِ جَأْشِكُمْ‏ وَ ضِيَاءُ سَوَادِ ظُلْمَتِكُمْ

Fearing Allah^-azwj is a cure for the illness of your hearts, and sight for the blindness of your hearts, and healing of the disease of your bodies, and correction of the spoilage of your chests, and cleansing of the filth of your souls, and polishing of the covering of your sighs, and security of the panic of your fears, and illumination for the blackness of your darkness.

فَاجْعَلُوا طَاعَةَ اللَّهِ شِعَاراً دُونَ دِثَارِكُمْ‏ وَ دَخِيلًا دُونَ شِعَارِكُمْ وَ لَطِيفاً بَيْنَ أَضْلَاعِكُمْ وَ أَمِيراً فَوْقَ أُمُورِكُمْ وَ مَنْهَلًا لِحِينِ وُرُودِكُمْ وَ شَفِيعاً لِدَرَكِ‏ طَلِبَتِكُمْ‏ وَ جُنَّةً لِيَوْمِ فَزَعِكُمْ وَ مَصَابِيحَ لِبُطُونِ قُبُورِكُمْ وَ سَكَناً لِطُولِ وَحْشَتِكُمْ وَ نَفَساً لِكَرْبِ مَوَاطِنِكُمْ

So, make the obedience to Allah^-azwj a motto besides your blanket, and an monitor besides your motto, and a subtlety between your ribs, and a commander above your affairs, and a watering place for when your arrive (in the Hereafter), and an interceder to realise your aims, and a shield for a Day of your panic, and a lamp for the interior of your graves, and a calmness for the lengthiness of your loneliness, and a breather for the distress of your (new) home.

فَإِنَّ طَاعَةَ اللَّهِ حِرْزٌ مِنْ مَتَالِفَ مُكْتَنِفَةٍ وَ مَخَاوِفَ مُتَوَقَّعَةٍ وَ أُوَارِ نِيرَانٍ مُوقَدَةٍ

Surely, obedience to Allah^-azwj is a protection from encircling calamities, and anticipated fears, and heat of the ignited fires.

فَمَنْ أَخَذَ بِالتَّقْوَى عَزَبَتْ‏ عَنْهُ الشَّدَائِدُ بَعْدَ دُنُوِّهَا وَ احْلَوْلَتْ لَهُ الْأُمُورُ بَعْدَ مَرَارَتِهَا وَ انْفَرَجَتْ عَنْهُ الْأَمْوَاجُ بَعْدَ تَرَاكُمِهَا وَ أَسْهَلَتْ لَهُ الصِّعَابُ بَعْدَ إِنْصَابِهَا وَ هَطَلَتْ عَلَيْهِ الْكَرَامَةُ بَعْدَ قُحُوطِهَا. وَ تَحَدَّبَتْ‏ عَلَيْهِ الرَّحْمَةُ بَعْدَ نُفُورِهَا وَ تَفَجَّرَتْ عَلَيْهِ النِّعَمُ بَعْدَ نُضُوبِهَا وَ وَبَلَتْ عَلَيْهِ الْبَرَكَةُ بَعْدَ إِرْذَاذِهَا-

One who takes with the piety, the adversities will melt away from him after their having come near, and the matters will be sweet for him after their bitterness, and the waves will be clef asunder from him after their accumulation, and the difficulties will be eased for him after their effusion (pouring), and Benevolence will descend upon him after its drought, and the Mercy will shower upon him after its reluctance, and the bounties will burst forth upon him after its depletion, and the Blessings will drench him after their scantiness (insufficiency).

فَاتَّقُوا اللَّهَ الَّذِي نَفَعَكُمْ بِمَوْعِظَتِهِ وَ وَعَظَكُمْ بِرِسَالَتِهِ وَ امْتَنَّ عَلَيْكُمْ بِنِعْمَتِهِ فَعَبِّدُوا أَنْفُسَكُمْ لِعِبَادَتِهِ وَ اخْرُجُوا إِلَيْهِ مِنْ حَقِّ طَاعَتِهِ‏

Therefore, fear Allah^-azwj Who has Benefited you all with His^-azwj Preaching and Preached to you with His^-azwj Message and Conferred upon you with His^-azwj bounties, so enslave yourselves for His^-azwj worship and bring out to Him^-azwj from the rights of His^-azwj obedience’.

فضل الإسلام‏

The merit of Islam

ثُمَّ إِنَّ هَذَا الْإِسْلَامَ دِينُ اللَّهِ الَّذِي اصْطَفَاهُ لِنَفْسِهِ وَ اصْطَنَعَهُ عَلَى عَيْنِهِ وَ أَصْفَاهُ‏ خِيَرَةَ خَلْقِهِ وَ أَقَامَ دَعَائِمَهُ عَلَى مَحَبَّتِهِ أَذَلَّ الْأَدْيَانَ‏ بِعِزَّتِهِ وَ وَضَعَ الْمِلَلَ بِرَفْعِهِ وَ أَهَانَ أَعْدَاءَهُ بِكَرَامَتِهِ وَ خَذَلَ مُحَادِّيهِ‏ بِنَصْرِهِ وَ هَدَمَ أَرْكَانَ الضَّلَالَةِ بِرُكْنِهِ‏ وَ سَقَى مَنْ عَطِشَ مِنْ حِيَاضِهِ وَ أَتْأَقَ‏ الْحِيَاضَ بِمَوَاتِحِهِ‏

Then this Al-Islam is a religion of Allah^-azwj which He^-azwj Chose it for Himself^-azwj, and Developed it before His^-azwj eyes, and Filled the best of His^-azwj creatures (with it), and Established its pillars upon His^-azwj Love. He^-azwj Humbled the (other) religions by Honouring it and Lowered the (other) nations by Raising it, and Weakened its enemies by its Prestige, and Forsook its rejectors by Helping it, and Demolished the columns of straying by its columns, and Quenched the thirsty ones from its fountain, and Filled its cisterns (reservoirs) for its drawers.

ثُمَّ جَعَلَهُ لَا انْفِصَامَ لِعُرْوَتِهِ وَ لَا فَكَّ لِحَلْقَتِهِ وَ لَا انْهِدَامَ لِأَسَاسِهِ وَ لَا زَوَالَ لِدَعَائِمِهِ وَ لَا انْقِلَاعَ لِشَجَرَتِهِ وَ لَا انْقِطَاعَ لِمُدَّتِهِ وَ لَا عَفَاءَ لِشَرَائِعِهِ وَ لَا جَذَّ لِفُرُوعِهِ وَ لَا ضَنْكَ‏ لِطُرُقِهِ وَ لَا وُعُوثَةَ لِسُهُولَتِهِ وَ لَا سَوَادَ لِوَضَحِهِ‏ وَ لَا عِوَجَ لِانْتِصَابِهِ وَ لَا عَصَلَ‏ فِي عُودِهِ وَ لَا وَعَثَ‏ لِفَجِّهِ‏ وَ لَا انْطِفَاءَ لِمَصَابِيحِهِ وَ لَا مَرَارَةَ لِحَلَاوَتِهِ

Then He^-azwj Made the unbreak-ability for its handhold, nor separation for its links, nor demolishing for its foundations, nor any decline for its pillars, nor uprooting of its tree, nor termination for its term, nor expiration for its Laws, nor segmentation of its branches, nor narrowness for its paths, nor difficulty for its ease, nor darkness for its clarity, nor crookedness for its straightness, nor splits in its wood, nor narrowness for its vastness, nor extinguishing for its lamps, nor any bitterness for its sweetness.

فَهُوَ دَعَائِمُ أَسَاخَ‏ فِي الْحَقِّ أَسْنَاخَهَا وَ ثَبَّتَ لَهَا آسَاسَهَا وَ يَنَابِيعُ غَزُرَتْ عُيُونُهَا وَ مَصَابِيحُ شَبَّتْ نِيرَانُهَا وَ مَنَارٌ اقْتَدَى بِهَا سُفَّارُهَا وَ أَعْلَامٌ‏ قُصِدَ بِهَا فِجَاجُهَا وَ مَنَاهِلُ رَوِيَ بِهَا وُرَّادُهَا.

So, it is of pillars fixed in the truth. He^-azwj Affixed these and Affirming its foundations for it, and springs bursting forth with its waters, and lamps illuminating with its radiances, and minarets to be guided by for its travellers, and signs to aim by to its highways, and watering places to saturate its arrivals with.

جَعَلَ اللَّهُ فِيهِ مُنْتَهَى رِضْوَانِهِ وَ ذِرْوَةَ دَعَائِمِهِ وَ سَنَامَ طَاعَتِهِ فَهُوَ عِنْدَ اللَّهِ وَثِيقُ الْأَرْكَانِ رَفِيعُ الْبُنْيَانِ مُنِيرُ الْبُرْهَانِ مُضِي‏ءُ النِّيرَانِ عَزِيزُ السُّلْطَانِ مُشْرِفُ الْمَنَارِ مُعْوِذُ الْمَثَارِ فَشَرِّفُوهُ وَ اتَّبِعُوهُ وَ أَدُّوا إِلَيْهِ حَقَّهُ وَ ضَعُوهُ مَوَاضِعَهُ‏

Allah^-azwj has Made to be in it His^-azwj ultimate Pleasure, and apex of His^-azwj pillars, and prominence of His^-azwj obedience. In the Presence of Allah^-azwj, it is of strong pillars, lofty construction, radiant proofs. The flames are illuminating the Mighty of the Authority, its minarets are overlooking, indestructible. Therefore, ennoble it, and follow it, and fulfil its rights to it, and place it in its (rightful) place.

الرسول الأعظم‏

The mightiest Rasool^-saww

ثُمَّ إِنَّ اللَّهَ سُبْحَانَهُ بَعَثَ مُحَمَّداً ص بِالْحَقِ‏ حِينَ دَنَا مِنَ الدُّنْيَا الِانْقِطَاعُ وَ أَقْبَلَ مِنَ الْآخِرَةِ الِاطِّلَاعُ‏ وَ أَظْلَمَتْ بَهْجَتُهَا بَعْدَ إِشْرَاقٍ وَ قَامَتْ بِأَهْلِهَا عَلَى سَاقٍ وَ خَشُنَ مِنْهَا مِهَادٌ وَ أَزِفَ مِنْهَا قِيَادٌ فِي انْقِطَاعٍ مِنْ مُدَّتِهَا وَ اقْتِرَابٍ مِنْ أَشْرَاطِهَا وَ تَصَرُّمٍ‏ مِنْ أَهْلِهَا وَ انْفِصَامٍ‏ مِنْ حَلْقَتِهَا وَ انْتِشَارٍ مِنْ سَبَبِهَا وَ عَفَاءٍ مِنْ أَعْلَامِهَا وَ تَكَشُّفٍ مِنْ عَوْرَاتِهَا وَ قِصَرٍ مِنْ طُولِهَا

‘Then Allah^-azwj the Glorious Sent Muhammad^-saww with the Truth when the termination had drawn near to the world and the notification from the Hereafter had come, and its splendour had darkened after its shining, and it had stood with its people upon difficulties, and the cradle had roughened from it, and leadership had depleted from it during the cutting off from its term, and the drawing closer from its conditions, and the Punishment of its people, and the schisms (divisions) of its circles, and the scattering of its causes, and exemption from its signs, and uncovering from its evidence, and shortening of its length.

جَعَلَهُ اللَّهُ [سُبْحَانَهُ‏] بَلَاغاً لِرِسَالَتِهِ وَ كَرَامَةً لِأُمَّتِهِ وَ رَبِيعاً لِأَهْلِ زَمَانِهِ وَ رِفْعَةً لِأَعْوَانِهِ وَ شَرَفاً لِأَنْصَارِهِ‏

Allah^-azwj the Glorious Made him^-saww to deliver His^-azwj Message, and an honour of his^-saww community, and a nourisher of the people of his^-saww era and a raising of his^-saww aiders, and nobility of his^-saww helpers.

القرآن الكريم‏

The Honourable Quran

ثُمَّ أَنْزَلَ عَلَيْهِ الْكِتَابَ نُوراً لَا تُطْفَأُ مَصَابِيحُهُ وَ سِرَاجاً لَا يَخْبُو تَوَقُّدُهُ وَ بَحْراً لَا يُدْرَكُ قَعْرُهُ وَ مِنْهَاجاً لَا يُضِلُّ نَهْجُهُ‏ وَ شُعَاعاً لَا يُظْلِمُ ضَوْءُهُ وَ فُرْقَاناً لَا يُخْمَدُ بُرْهَانُهُ وَ تِبْيَاناً لَا تُهْدَمُ أَرْكَانُهُ وَ شِفَاءً لَا تُخْشَى أَسْقَامُهُ وَ عِزّاً لَا تُهْزَمُ أَنْصَارُهُ وَ حَقّاً لَا تُخْذَلُ أَعْوَانُهُ

Then He^-azwj Sent the Book unto him^-saww as a Noor, its lamps will not be extinguished, and a lantern its ignition will not die out, and an ocean its depth cannot be fathomed (measured), and a manifesto its way does not stray, and a ray its illumination will not darken, and a criterion its proofs will not freeze, and a clarifier its pillars will not crumble, and a healing its sickness will not be feared from, and an honour its helpers will not be defeated, and a right its supporters will not abandon.

فَهُوَ مَعْدِنُ الْإِيمَانِ وَ بُحْبُوحَتُهُ‏ وَ يَنَابِيعُ الْعِلْمِ وَ بُحُورُهُ وَ رِيَاضُ‏ الْعَدْلِ وَ غُدْرَانُهُ‏ وَ أَثَافِيُ‏ الْإِسْلَامِ وَ بُنْيَانُهُ وَ أَوْدِيَةُ الْحَقِّ وَ غِيطَانُهُ‏ وَ بَحْرٌ لَا يَنْزِفُهُ الْمُسْتَنْزِفُونَ‏ وَ عُيُونٌ لَا يُنْضِبُهَا الْمَاتِحُونَ‏ وَ مَنَاهِلُ‏لَا يَغِيضُهَا الْوَارِدُونَ وَ مَنَازِلُ لَا يَضِلُّ نَهْجَهَا الْمُسَافِرُونَ وَ أَعْلَامٌ لَا يَعْمَى عَنْهَا السَّائِرُونَ وَ [إِكَامٌ‏] آكَامٌ‏ لَا يَجُوزُ عَنْهَا الْقَاصِدُونَ

Thus, it is a mine of Eman and its centre, and springs of knowledge and its oceans, and a garden of justice and its pools, and foundation stone of Al-Islam and its base, and valleys of truth and its plains, and an ocean the drawers cannot deplete, and springs its drawers cannot dry it, and a watering place the arrivals cannot reduce it, and a pausing station not straying the approaching travellers, and marks the wayfarers are not blind from, and a hill the aiming ones cannot exceed.

جَعَلَهُ اللَّهُ رِيّاً لِعَطَشِ الْعُلَمَاءِ وَ رَبِيعاً لِقُلُوبِ الْفُقَهَاءِ وَ مَحَاجَ‏ لِطُرُقِ الصُّلَحَاءِ وَ دَوَاءً لَيْسَ بَعْدَهُ دَاءٌ وَ نُوراً لَيْسَ مَعَهُ ظُلْمَةٌ وَ حَبْلًا وَثِيقاً عُرْوَتُهُ وَ مَعْقِلًا مَنِيعاً ذِرْوَتُهُ وَ عِزّاً لِمَنْ تَوَلَّاهُ وَ سِلْماً لِمَنْ دَخَلَهُ وَ هُدًى لِمَنِ ائْتَمَّ بِهِ

Allah^-azwj has Made it a saturation of thirst of the scholars, and a spring for the hearts of the jurists, and a main road for paths of the righteous ones, and a cure there isn’t any illness after it, and a light there isn’t any darkness with it, and a rope its handhold is trustworthy, and a stronghold its peak is invulnerable, and an honour for the one befriending it, and peace for the one who enters it, and guidance for the one who is led by it.

وَ عُذْراً لِمَنِ انْتَحَلَهُ وَ بُرْهَاناً لِمَنْ تَكَلَّمَ بِهِ وَ شَاهِداً لِمَنْ خَاصَمَ بِهِ وَ فَلْجاً لِمَنْ حَاجَّ بِهِ وَ حَامِلًا لِمَنْ حَمَلَهُ وَ مَطِيَّةً لِمَنْ أَعْمَلَهُ وَ آيَةً لِمَنْ تَوَسَّمَ وَ جُنَّةً لِمَنِ اسْتَلْأَمَ‏ وَ عِلْماً لِمَنْ وَعَى وَ حَدِيثاً لِمَنْ رَوَى وَ حُكْماً لِمَنْ قَضَى‏

And (it is) an excuse for the one who arrogates it, and a proof for the one speaking with it, and a witness for the one disputing by it, and a success for the one arguing by it, and a carrier for the one carrying it, and a mount for the one working it, and a sign for the one who brands, and a shield for the one armouring, and knowledge for the one retaining, and a narration for the one reporting, and a Decision for the one judging’.[44]

199 و من كلام له ع كان يوصي به أصحابه‏

Sermon 199 – And from a speech of his^-asws he^-asws had bequeathed with to his^-asws companions

الصلاة

The Salat

تَعَاهَدُوا أَمْرَ الصَّلَاةِ وَ حَافِظُوا عَلَيْهَا وَ اسْتَكْثِرُوا مِنْهَا وَ تَقَرَّبُوا بِهَا فَإِنَّهَا كانَتْ عَلَى الْمُؤْمِنِينَ كِتاباً مَوْقُوتاً أَ لَا تَسْمَعُونَ إِلَى جَوَابِ أَهْلِ النَّارِ حِينَ سُئِلُوا- ما سَلَكَكُمْ فِي سَقَرَ قالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ‏

‘Pledge with the matter of the Salat and be preserving upon it, and frequent from it and draw closer (to Allah^-azwj) by it, for it is a timed Ordinance for the Momineen [4:103]. Are you not listening to an answer of the people of the Fire when they would be asked, What brought you into Saqar (Inferno)? [74:42] They shall say, ‘We were not from the Musalleen [74:43].

وَ إِنَّهَا لَتَحُتُّ الذُّنُوبَ حَتَّ الْوَرَقِ وَ تُطْلِقُهَا إِطْلَاقَ الرِّبَقِ وَ شَبَّهَهَا رَسُولُ اللَّهِ ص بِالْحَمَّةِ تَكُونُ عَلَى بَابِ الرَّجُلِ فَهُوَ يَغْتَسِلُ مِنْهَا فِي الْيَوْمِ وَ اللَّيْلَةِ خَمْسَ مَرَّاتٍ فَمَا عَسَى أَنْ يَبْقَى عَلَيْهِ مِنَ الدَّرَنِ

And it tends to drop the sins (like) dropping of the leaves and removes them (like) the removal of the noose (trap). Rasool-Allah^-saww resembled it with the bathhouse which happens to be at the door of a man, so he bathes from it five times during the day and night. Would there remain any filth on him, and he had recognised its right?’

وَ قَدْ عَرَفَ حَقَّهَا وَ سَاقَهُ إِلَى قَوْلِهِ وَ كَانَ رَسُولُ اللَّهِ ص نَصِباً بِالصَّلَاةِ بَعْدَ التَّبْشِيرِ لَهُ بِالْجَنَّةِ لِقَوْلِ اللَّهِ سُبْحَانَهُ‏ وَ أْمُرْ أَهْلَكَ بِالصَّلاةِ وَ اصْطَبِرْ عَلَيْها فَكَانَ يَأْمُرُ بِهَا أَهْلَهُ وَ يَصْبِرُ عَلَيْهَا نَفْسَهُ

And he continued up to his^-asws words: ‘And Rasool-Allah^-saww had still established the Salat even after his^-saww receiving glad tidings of the Paradise due to the Words of Allah^-azwj the Glorious: And enjoin your family with the Salat and be constant upon it. [20:132]. So, he^-saww used to instruct his^-saww family with it and was patience upon it himself^-saww.

الزكاة

The Zakat

ثُمَّ إِنَّ الزَّكَاةَ جُعِلَتْ مَعَ الصَّلَاةِ قُرْبَاناً لِأَهْلِ الْإِسْلَامِ فَمَنْ أَعْطَاهَا طَيِّبَ النَّفْسِ بِهَا فَإِنَّهَا تُجْعَلُ لَهُ كَفَّارَةً وَ مِنَ النَّارِ حِجَازاً وَ وِقَايَةً

Then the Zakat was made to be with the Salat to be drawing nearer (to Allah^-azwj) for the people of Al-Islam, so the one who gave it, made the self feel good by it, for it is Made as an atonement for him, and a removal from the Fire and a saviour.

فَلَا يُتْبِعَنَّهَا أَحَدٌ نَفْسَهُ وَ لَا يُكْثِرَنَّ عَلَيْهَا لَهَفَهُ فَإِنَّ مَنْ أَعْطَاهَا غَيْرَ طَيِّبِ النَّفْسِ بِهَا يَرْجُو بِهَا مَا هُوَ أَفْضَلُ مِنْهَا فَهُوَ جَاهِلٌ بِالسُّنَّةِ مَغْبُونُ‏ لْأَجْرِ ضَالُّ الْعَمَلِ طَوِيلُ النَّدَمِ‏

So not one should pursue it (leaving Zakat) himself, nor frequent the eagerness upon it (leaving Zakat), for the one who gives it without making the self to feel good by it, hoping with it for what is superior than it, so he is ignorant with the Sunnah, reduced of the Recompense, loss of the deeds, prolonged of the regret.

الأمانة

The Entrustment

ثُمَّ أَدَاءَ الْأَمَانَةِ فَقَدْ خَابَ مَنْ لَيْسَ مِنْ أَهْلِهَا إِنَّهَا عُرِضَتْ عَلَى السَّمَاوَاتِ الْمَبْنِيَّةِ وَ الْأَرَضِينَ الْمَدْحُوَّةِ وَ الْجِبَالِ ذَاتِ الطُّولِ‏ الْمَنْصُوبَةِ فَلَا أَطْوَلَ وَ لَا أَعْرَضَ وَ لَا أَعْلَى وَ لَا أَعْظَمَ مِنْهَا وَ لَوِ امْتَنَعَ شَيْ‏ءٌ بِطُولٍ أَوْ عَرْضٍ أَوْ قُوَّةٍ أَوْ عِزٍّ لَامْتَنَعْنَ وَ لَكِنْ أَشْفَقْنَ مِنَ الْعُقُوبَةِ وَ عَقَلْنَ مَا جَهِلَ مَنْ هُوَ أَضْعَفُ مِنْهُنَّ وَ هُوَ الْإِنْسَانُ- إِنَّهُ كانَ ظَلُوماً جَهُولًا

Then, fulfil the entrustment, for he will be disappointed, the one who isn’t from its rightful ones. It had been Presented unto the built skies and the spread-out earths, and the mountain with the tallness installed. So, neither the tallest, nor the widest, nor the most exalted, nor mightiest from these (accepted it), and if anything could have prevented due to tallness, or wideness, or strength, or mighty, these would have prevented, but these were scared from the Punishment and he rationalised what he was ignorant of, the one who is weaker than them, and he is the human being, he was unjust, ignorant [33:72].

علم اللّه تعالى‏

Knowledge of Allah^-azwj the Exalted

إِنَّ اللَّهَ سُبْحَانَهُ وَ تَعَالَى لَا يَخْفَى عَلَيْهِ مَا الْعِبَادُ مُقْتَرِفُونَ‏ فِي لَيْلِهِمْ وَ نَهَارِهِمْ لَطُفَ بِهِ خُبْراً وَ أَحَاطَ بِهِ عِلْماً أَعْضَاؤُكُمْ شُهُودُهُ وَ جَوَارِحُكُمْ جُنُودُهُ وَ ضَمَائِرُكُمْ عُيُونُهُ وَ خَلَوَاتُكُمْ عِيَانُهُ‏

‘Allah^-azwj the Glorious, it is not hidden unto Him^-azwj what the servants are committing during their nights and their days. He^-azwj is Subtle with it, Aware, and Encompasses it in Knowledge. Your body parts are His^-azwj witnesses, and your limbs are His^-azwj armies, and your consciences are His^-azwj eyes, and your solitude is His^-azwj Vision’.[45]

200 و من كلام له ع في معاوية

Sermon 200 – And from a speech of his^-asws regarding Muawiya

وَ اللَّهِ مَا مُعَاوِيَةُ بِأَدْهَى مِنِّي وَ لَكِنَّهُ يَغْدِرُ وَ يَفْجُرُ وَ لَوْ لَا كَرَاهِيَةُ الْغَدْرِ لَكُنْتُ مِنْ أَدْهَى النَّاسِ وَ لَكِنْ كُلُّ غُدَرَةٍ فُجَرَةٌ وَ كُلُّ فُجَرَةٍ كُفَرَةٌ وَ لِكُلِّ غَادِرٍ لِوَاءٌ يُعْرَفُ بِهِ يَوْمَ الْقِيَامَةِ وَ اللَّهِ مَا أُسْتَغْفَلُ بِالْمَكِيدَةِ وَ لَا أُسْتَغْمَزُ بِالشَّدِيدَةِ

‘By Allah^-azwj! Muawiya is not cleverer than me^-asws, but he is treacherous and immoral, and had I^-asws not disliked the treachery, I^-asws would have been from the cleverest of the people, but every treachery is immoral, and every immorality is Kufr, and for every treacherous one is a flag he shall be known with on the Day of Qiyamah. By Allah^-azwj! I^-asws am not heedless with the plots nor will I^-asws be overwhelmed by the hardships’.[46]

201 و من كلام له ع يعظ بسلوك الطريق الواضح‏

Sermon 201 – And from a speech of his^-asws, he^-asws advises to travel the clear path

أَيُّهَا النَّاسُ لَا تَسْتَوْحِشُوا فِي طَرِيقِ الْهُدَى لِقِلَّةِ أَهْلِهِ فَإِنَّ النَّاسَ قَدِ اجْتَمَعُوا عَلَى مَائِدَةٍ شِبَعُهَا قَصِيرٌ وَ جُوعُهَا طَوِيلٌ أَيُّهَا النَّاسُ إِنَّمَا يَجْمَعُ النَّاسَ الرِّضَا وَ السُّخْطُ وَ إِنَّمَا عَقَرَ نَاقَةَ ثَمُودَ رَجُلٌ وَاحِدٌ فَعَمَّهُمُ اللَّهُ بِالْعَذَابِ لَمَّا عَمُّوهُ بِالرِّضَا فَقَالَ سُبْحَانَهُ‏ فَعَقَرُوها فَأَصْبَحُوا نادِمِينَ‏ فَمَا كَانَ إِلَّا أَنْ خَارَتْ‏ أَرْضُهُمْ بِالْخَسْفَةِ خُوَارَ السِّكَّةِ الْمُحْمَاةِ فِي الْأَرْضِ الْخَوَّارَةِ

‘O you people! But rather it is the pleasure and hatred which gathers the people, and rather the she-camel of Samood was hamstrung by one man, but Allah^-azwj Generalised them with the Punishment due to their generally agreeing with him. The Glorious Said: But they hamstrung her, then they became regretful [26:157]. So, it wasn’t except that their land was ploughed with the submerging like the spike of the plough ploughs in the earth with a ploughing.

أَيُّهَا النَّاسُ مَنْ سَلَكَ الطَّرِيقَ الْوَاضِحَ وَرَدَ الْمَاءَ وَ مَنْ خَالَفَ وَقَعَ فِي التِّيهِ‏

O you people! One who travels the clear path will arrive at the water, and one who opposes will fall into the wandering’.[47]

202 وَ مِنْ كَلَامٍ لَهُ ع رُوِيَ عَنْهُ أَنَّهُ قَالَهُ عِنْدَ دَفْنِ سَيِّدَةِ النِّسَاءِ فَاطِمَةَ ع كَالْمُنَاجِي بِهِ رَسُولَ اللَّهِ ص عِنْدَ قَبْرِهِ-

Sermon 202 – And from a speech of his^-asws reported from him^-asws that he^‑asws had said it at the burial of Chieftess of the women (Syeda) Fatima^-asws, like he^‑asws had whispered with to Rasool-Allah^-saww at his^-saww grave

السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ عَنِّي وَ عَنِ ابْنَتِكَ النَّازِلَةِ فِي جِوَارِكَ وَ السَّرِيعَةِ اللَّحَاقِ بِكَ

‘The greetings be upon you^-saww O Rasool-Allah^-saww, from me^-asws and from your^-saww daughter^‑asws descending in your^-saww vicinity, and quick to join with you^-saww.

قَلَّ يَا رَسُولَ اللَّهِ عَنْ صَفِيَّتِكَ صَبْرِي وَ رَقَ‏ عَنْهَا تَجَلُّدِي إِلَّا أَنَّ فِي التَّأَسِّي‏ لِي بِعَظِيمِ فُرْقَتِكَ وَ فَادِحِ‏ مُصِيبَتِكَ مَوْضِعَ تَعَزٍّ فَلَقَدْ وَسَّدْتُكَ فِي مَلْحُودَةِ قَبْرِكَ وَ فَاضَتْ بَيْنَ نَحْرِي وَ صَدْرِي نَفْسُكَ فَ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ

O Rasool-Allah^-saww! Little is my^-asws patience about your^-saww elite (daughter^-asws), and my^-asws skin (patience) has thinned, except that I have ground for consolation in having endured the great hardship and heart-rending event of your separation. I laid you down in your grave when your last breath had passed (when your head was) between my neck and chest. We are from Allah^-azwj and are returning to Him^-azwj.

فَلَقَدِ اسْتُرْجِعَتِ الْوَدِيعَةُ وَ أُخِذَتِ الرَّهِينَةُ أَمَّا حُزْنِي فَسَرْمَدٌ وَ أَمَّا لَيْلِي فَمُسَهَّدٌ إِلَى أَنْ يَخْتَارَ اللَّهُ لِي دَارَكَ الَّتِي أَنْتَ بِهَا مُقِيمٌ

I^-asws have returned (Syeda^-asws to you^-saww in the grave) the deposit (who you^-saww entrusted with me^-asws) and taken the hostage as for my grief. As for my^-asws grief, it is constant, and as for my^-asws nights, these are sleepless, until Allah^-azwj Chooses for me^-asws, your^-saww house which you^-saww are staying in.

وَ سَتُنَبِّئُكَ ابْنَتُكَ بِتَضَافُرِ أُمَّتِكَ عَلَى هَضْمِهَا فَأَحْفِهَا السُّؤَالَ وَ اسْتَخْبِرْهَا الْحَالَ هَذَا وَ لَمْ يَطُلِ الْعَهْدُ وَ لَمْ يَخْلُ مِنْكَ الذِّكْرُ

And your^-saww daughter will be informing you^-saww with the co-ordination of your^-saww community upon digesting (oppressing) her^-asws, so ask her^-asws the questions and get her^-asws to inform you^-saww of this situation, and not a long time has passed and your^-saww mentioned has not lapsed.

وَ السَّلَامُ عَلَيْكُمَا سَلَامَ مُوَدِّعٍ لَا قَالٍ‏ وَ لَا سَئِمٍ‏ فَإِنْ أَنْصَرِفْ فَلَا عَنْ مَلَالَةٍ وَ إِنْ أُقِمْ فَلَا عَنْ سُوءِ ظَنٍّ بِمَا وَعَدَ اللَّهُ الصَّابِرِينَ‏

The greetings be upon you^-asws both, a ‘Salaam’ of bidding farewell, from without happiness and out of grief. If I^-asws were to leave, it is not out of weariness, and if I^-asws were to stay, it is not out of abhorrence to what Allah^-azwj has Promised the patient ones’.[48]

203 و من كلام له ع في التزهيد من الدنيا و الترغيب في الآخرة

Sermon 203 – And from a speech of his^-asws regarding the abstaining from the world and desiring regarding the Hereafter

أَيُّهَا النَّاسُ إِنَّمَا الدُّنْيَا دَارُ مَجَازٍ وَ الْآخِرَةُ دَارُ قَرَارٍ فَخُذُوا مِنْ مَمَرِّكُمْ لِمَقَرِّكُمْ وَ لَا تَهْتِكُوا أَسْتَارَكُمْ عِنْدَ مَنْ يَعْلَمُ أَسْرَارَكُمْ وَ أَخْرِجُوا مِنَ الدُّنْيَا قُلُوبَكُمْ مِنْ قَبْلِ أَنْ تَخْرُجَ مِنْهَا أَبْدَانُكُمْ فَفِيهَا اخْتُبِرْتُمْ وَ لِغَيْرِهَا خُلِقْتُمْ

‘O you people! But rather, the world is a house to cross over whereas the Hereafter is a house of settlement. So take from it your passing-by for your settlement, and do not be violating your veils in the Presence of the One^-azwj Who Knows your secrets and extract your hearts from the world before your bodies are extracted from it. You are to be Tested in it and you have been Created for other than it.

إِنَّ الْمَرْءَ إِذَا هَلَكَ قَالَ النَّاسُ مَا تَرَكَ وَ قَالَتِ الْمَلَائِكَةُ مَا قَدَّمَ لِلَّهِ آبَاؤُكُمْ فَقَدِّمُوا بَعْضاً يَكُنْ لَكُمْ قَرْضاً وَ لَا تُخْلِفُوا كُلًّا فَيَكُونَ عَلَيْكُمْ كَلًّا.

When the person dies, the people say, ‘What has he left behind?’ Whereas the Angels say, ‘What has he sent forward to Allah^-azwj?’ Therefore send ahead something, it would be a loan for you (to be repaid), and do not leave behind all that which would be a burden upon you’.[49]

204 و من كلام له ع كان كثيرا ما ينادي به أصحابه‏

Sermon 204 – And from a speech of his^-asws he^-asws would frequently call out with to his^-asws companions

تَجَهَّزُوا رَحِمَكُمُ اللَّهُ فَقَدْ نُودِيَ فِيكُمْ بِالرَّحِيلِ وَ أَقِلُّوا الْعُرْجَةَ [الْعَرْجَةَ] عَلَى الدُّنْيَا وَ انْقَلِبُوا بِصَالِحِ مَا بِحَضْرَتِكُمْ مِنَ الزَّادِ فَإِنَّ أَمَامَكُمْ عَقَبَةً كَئُوداً وَ مَنَازِلَ مَخُوفَةً مَهُولَةً لَا بُدَّ مِنَ الْوُرُودِ عَلَيْهَا وَ الْوُقُوفِ عِنْدَهَا.

‘Equip yourselves, may Allah^-azwj have Mercy on you all, for the departure has been called for among you, and little is the staying in the world, and transfer with righteous of whatever provisions there is in your presence, for there is a valley of obstacles and scary, terrifying stops. There is no escape from the arriving to these and the pausing at these. 

وَ اعْلَمُوا أَنَّ مَلَاحِظَ الْمَنِيَّةِ نَحْوَكُمْ دَانِيَةٌ وَ كَأَنَّكُمْ بِمَخَالِبِهَا وَ قَدْ نَشِبَتْ فِيكُمْ وَ قَدْ دَهِمَتْكُمْ مِنْهَا مُفْظِعَاتُ الْأُمُورِ وَ مُعْضِلَاتُ الْمَحْذُورِ فَقَطِّعُوا عَلَائِقَ الدُّنْيَا وَ اسْتَظْهِرُوا بِزَادِ التَّقْوَى‏.

And know that the eyes of death are around you, nearby, and it is as if you are in its claws and these are gnawing among you, and terrible affairs from these are overwhelming you and the dangerous dilemmas, therefore cut-off attachments of the world and be supported by the provision of piety’.[50]

205 و من كلام له ع كلم به طلحة و الزبير بعد بيعته بالخلافة و قد عتبا عليه من ترك مشورتهما، و الاستعانة في الأمور بهما

Sermon 205 – And from a speech of his^-asws spoke with to Talha and Al‑Zubeyr after they had pledged allegiance to him^-asws for the Caliphate, and they had faulted him^-asws of neglecting consulting them, and seeking their assistance in matters (of the state)

لَقَدْ نَقَمْتُمَا يَسِيراً وَ أَرْجَأْتُمَا كَثِيراً أَ لَا تُخْبِرَانِي أَيُّ شَيْ‏ءٍ كَانَ لَكُمَا فِيهِ حَقٌّ دَفَعْتُكُمَا عَنْهُ أَمْ أَيُّ قَسْمٍ اسْتَأْثَرْتُ‏ عَلَيْكُمَا بِهِ أَمْ [أَوْ] أَيُّ حَقٍّ رَفَعَهُ إِلَيَّ أَحَدٌ مِنَ الْمُسْلِمِينَ ضَعُفْتُ عَنْهُ أَمْ جَهِلْتُهُ أَمْ أَخْطَأْتُ بَابَهُ.

‘You are both frowning over a few things and are avoiding the more. Which thing of yours was a right in it I^-asws have pushed you two away from it? And which distribution have I^-asws preferred myself^-asws over you two with? Or which right has anyone from the Muslims raised to me^-asws, I^-asws was weak about it, or was ignorant of it, or mistaken its door?

وَ اللَّهِ مَا كَانَتْ لِي فِي الْخِلَافَةِ رَغْبَةٌ وَ لَا فِي الْوِلَايَةِ إِرْبَةٌ وَ لَكِنَّكُمْ دَعَوْتُمُونِي إِلَيْهَا وَ حَمَلْتُمُونِي عَلَيْهَا فَلَمَّا أَفْضَتْ إِلَيَّ نَظَرْتُ إِلَى كِتَابِ اللَّهِ وَ مَا وَضَعَ لَنَا وَ أَمَرَنَا بِالْحُكْمِ بِهِ فَاتَّبَعْتُهُ وَ مَا اسْتَنَّ النَّبِيُّ ص فَاقْتَدَيْتُهُ

By Allah^-azwj! There was no desire for me^-asws regarding the caliphate, nor regarding the governance, but you two invited me^-asws to it and carried me^-asws upon it. When it came to me^‑asws, I^-asws looked into the Book of Allah^-azwj and what has been placed for us, and our matters with the Judgment with it, and I^-asws followed it, and whatever the Prophet^-saww had shown the way, I^-asws followed him^-saww.

فَلَمْ أَحْتَجْ فِي ذَلِكَ إِلَى رَأْيِكُمَا وَ لَا رَأْيِ غَيْرِكُمَا وَ لَا وَقَعَ حُكْمٌ جَهِلْتُهُ فَأَسْتَشِيرَكُمَا وَ إِخْوَانِي مِنَ الْمُسْلِمِينَ وَ لَوْ كَانَ ذَلِكَ لَمْ أَرْغَبْ عَنْكُمَا وَ لَا عَنْ غَيْرِكُمَا.

I^-asws was not needy during that to your views, nor the views of others, and there did not occur any decision I^-asws was ignorant of, so I^-asws would consult you both and my^-asws brethren from the Muslims; and had it been that, I^-asws would not had turned away from you nor from others.

وَ أَمَّا مَا ذَكَرْتُمَا مِنْ أَمْرِ الْأُسْوَةِ فَإِنَّ ذَلِكَ أَمْرٌ لَمْ أَحْكُمْ أَنَا فِيهِ بِرَأْيِي وَ لَا وَلِيتُهُ هَوًى مِنِّي بَلْ وَجَدْتُ أَنَا وَ أَنْتُمَا مَا جَاءَ بِهِ رَسُولُ اللَّهِ ص قَدْ فُرِغَ مِنْهُ فَلَمْ أَحْتَجْ إِلَيْكُمَا فِيمَا قَدْ فَرَغَ اللَّهُ مِنْ قَسْمِهِ وَ أَمْضَى فِيهِ حُكْمَهُ

And as for what you two mentioned from the matter of equality, that is a matter I^-asws did not decide regarding it with my^-asws opinion, nor was it decided by a whim from me^-asws, but I^-asws and you both have found what Rasool-Allah^-saww has come with, having decided from it. So, I^‑asws was not needy to you both regarding what Allah^-azwj had already Decided from its distribution and I^-asws implemented His^-azwj Judgment regarding it.

فَلَيْسَ لَكُمَا وَ اللَّهِ عِنْدِي وَ لَا لِغَيْرِكُمَا فِي هَذَا عُتْبَى. أَخَذَ اللَّهُ بِقُلُوبِنَا وَ قُلُوبِكُمْ إِلَى الْحَقِّ وَ أَلْهَمَنَا وَ إِيَّاكُمُ الصَّبْرَ.

By Allah^-azwj! There isn’t for you two any share in my^-asws presence, nor for others in this. May Allah^-azwj Take your hearts and our hearts to the truth and Inspire us^-asws and you all with the patience.

رَحِمَ اللَّهُ رَجُلًا رَأَى حَقّاً فَأَعَانَ عَلَيْهِ أَوْ رَأَى جَوْراً فَرَدَّهُ وَ كَانَ عَوْناً بِالْحَقِّ عَلَى صَاحِبِهِ.

May Allah^-azwj have Mercy on a man who sees a truth and supports upon it, or sees a tyranny and rejects it, and he would be a supporter with the truth against his companion’.[51]

206 و من كلام له ع و قد سمع قوما من أصحابه يسبون أهل الشام أيام حربهم بصفين‏

Sermon 206 – And from a speech of his^-asws, and he^-asws had heard a group of his^-asws companions reviling the people of Syria in the days of their battle at Siffeen.

إِنِّي أَكْرَهُ لَكُمْ أَنْ تَكُونُوا سَبَّابِينَ وَ لَكِنَّكُمْ لَوْ وَصَفْتُمْ أَعْمَالَهُمْ وَ ذَكَرْتُمْ حَالَهُمْ كَانَ أَصْوَبَ فِي الْقَوْلِ وَ أَبْلَغَ فِي الْعُذْرِ

‘I^-asws dislike you  becoming reviling (insulting) one, but if their deeds were to be described to you, and their states are mentioned, they would be more correct in the words, and more reaching regarding the excusing.

وَ قُلْتُمْ مَكَانَ سَبِّكُمْ إِيَّاهُمْ اللَّهُمَّ احْقِنْ دِمَاءَنَا وَ دِمَاءَهُمْ وَ أَصْلِحْ ذَاتَ بَيْنِنَا وَ بَيْنِهِمْ وَ اهْدِهِمْ مِنْ ضَلَالَتِهِمْ حَتَّى يَعْرِفَ الْحَقَّ مَنْ جَهِلَهُ وَ يَرْعَوِيَ‏ عَنِ الْغَيِّ وَ الْعُدْوَانِ مَنْ لَهِجَ بِهِ‏

You should be saying in place (instead) of your reviling them, ‘O Allah^-azwj! Save our blood and their blood, and Reconcile the selves between us and them, and Guide them from their straying until he recognises the truth, one who is ignorant of it, and they are shepherded away from the error and the aggression, one who is accused with it’.[52]

207 و من كلام له ع في بعض أيام صفين و قد رأى الحسن ابنه ع يتسرع إلى الحرب‏

Sermon 207 – And from a speech of his^-asws during one of the days of (battle of) Siffeen, and he^-asws had seen his^-asws son^-asws Al-Hassan^-asws hastening to the battle

امْلِكُوا عَنِّي هَذَا الْغُلَامَ لَا يَهُدَّنِي‏  فَإِنَّنِي أَنْفَسُ‏ بِهَذَيْنِ يَعْنِي الْحَسَنَ وَ الْحُسَيْنَ ع عَلَى الْمَوْتِ لِئَلَّا يَنْقَطِعَ بِهِمَا نَسْلُ رَسُولِ اللَّهِ ص‏

[قال السيد الشريف قوله ع املكوا عني هذا الغلام من أعلى الكلام و أفصحه‏]

‘Control this boy on my^-asws behalf to calm him^-asws, for I^-asws am myself^-asws (responsible) with these two’ – meaning Al-Hassan^-asws and Al-Husayn^-asws – ‘upon the death, lest the lineage of Rasool-Allah^-saww be terminated by them^-asws’ (being killed in the battle).[53]

208 و من كلام له ع قاله لما اضطرب عليه أصحابه في أمر الحكومة

Sermon 208 – And from a speech of his^-asws having said it when his^-asws companions were restless to him^-asws regarding the matter of the arbitration.

أَيُّهَا النَّاسُ إِنَّهُ لَمْ يَزَلْ أَمْرِي مَعَكُمْ عَلَى مَا أُحِبُّ حَتَّى نَهِكَتْكُمُ‏ الْحَرْبُ وَ قَدْ وَ اللَّهِ أَخَذَتْ مِنْكُمْ وَ تَرَكَتْ وَ هِيَ لِعَدُوِّكُمْ أَنْهَكُ.

‘O you people! My^-asws matter among you did not cease to be upon what I^-asws loved until the war exhausted you, and by Allah^-azwj, it has taken from you, and left, and the exhaustion is for your enemies.

لَقَدْ كُنْتُ أَمْسِ أَمِيراً فَأَصْبَحْتُ الْيَوْمَ مَأْمُوراً وَ كُنْتُ أَمْسِ نَاهِياً فَأَصْبَحْتُ الْيَوْمَ مَنْهِيّاً وَ قَدْ أَحْبَبْتُمُ الْبَقَاءَ وَ لَيْسَ لِي أَنْ أَحْمِلَكُمْ عَلَى مَا تَكْرَهُونَ‏

And yesterday I^-asws was a commander (of others), and today I^-asws have become commanded (by others), and yesterday I^-asws was prohibiting (others), and today I^-asws have become prohibited (by others); and you have become loving for the remaining alive, and it isn’t for me^-asws that I^-asws carry you upon what you are disliking’.[54]

209 و من كلام له ع بالبصرة و قد دخل على العلاء بن زياد الحارثي و هو من أصحابه- يعوده، فلما رأى سعة داره قال:

Sermon 209 – ‘And from a speech of his^-asws at Al-Basra, and he^-asws had entered to see Al-A’ala Bin Ziyad Al-Harisy to console him, and he was from his companions. When he^-asws saw the vastness of his house, he^-asws said:

مَا كُنْتَ تَصْنَعُ [بِسَعَةِ] بِسِعَةِ هَذِهِ الدَّارِ فِي الدُّنْيَا- [أَمَا] وَ أَنْتَ إِلَيْهَا فِي الْآخِرَةِ كُنْتَ أَحْوَجَ وَ بَلَى إِنْ شِئْتَ بَلَغْتَ بِهَا الْآخِرَةَ تَقْرِي فِيهَا الضَّيْفَ وَ تَصِلُ فِيهَا الرَّحِمَ وَ تُطْلِعُ‏ مِنْهَا الْحُقُوقَ مَطَالِعَهَا فَإِذاً أَنْتَ قَدْ بَلَغْتَ بِهَا الْآخِرَةَ

‘What will you do with the vastness of this house in the world? But, in the Hereafter, you will be needier to it. And yes, if you so desire, you can reach the Hereafter with it. Entertain the guests in it, and connect with the relatives from it, and aspire to dispense the rights from it. So, then you will have reached the Hereafter with it’.

فَقَالَ لَهُ الْعَلَاءُ يَا أَمِيرَ الْمُؤْمِنِينَ أَشْكُو إِلَيْكَ أَخِي عَاصِمَ بْنَ زِيَادٍ قَالَ وَ مَا لَهُ قَالَ لَبِسَ الْعَبَاءَةَ [الْعَبَاءَ] وَ تَخَلَّى [مِنَ‏] عَنِ الدُّنْيَا قَالَ عَلَيَّ بِهِ

Al A’ala said to him^-asws, ‘O Amir Al-Momineen^-asws! I complain to you^-asws of my brother Aasim Bin Ziyad’. He^-asws said: ‘And what is the matter with him?’ He said, ‘He wears the cloak and isolates from the world (worldly matters)’. He^-asws said: ‘To me^-asws with him!’

فَلَمَّا جَاءَ قَالَ يَا عُدَيَ‏ نَفْسِهِ لَقَدِ اسْتَهَامَ بِكَ الْخَبِيثُ أَ مَا رَحِمْتَ أَهْلَكَ‏ وَ وَلَدَكَ أَ تَرَى اللَّهَ أَحَلَّ لَكَ الطَّيِّبَاتِ وَ هُوَ يَكْرَهُ أَنْ تَأْخُذَهَا أَنْتَ أَهْوَنُ عَلَى اللَّهِ مِنْ ذَلِكَ

When he came, he^-asws said: ‘O enemy of your own self! The wicked one (Satan^-la) has captivated you. Are you not having mercy on your wife and your children? Do you view that Allah^-azwj would Permit the good things for you while He^-azwj would Dislike it if you were to take these? You are lesser to Allah^-azwj than that!’

قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَذَا أَنْتَ فِي خُشُونَةِ مَلْبَسِكَ وَ جُشُوبَةِ مَأْكَلِكَ

(He said) O Amir Al-Momineen^-asws! This is you^-asws in your^-asws coarse clothing and your^-asws rough meals’. 

قَالَ وَيْحَكَ إِنِّي لَسْتُ كَأَنْتَ إِنَّ اللَّهَ تَعَالَى فَرَضَ عَلَى أَئِمَّةِ [الْحَقِ‏] الْعَدْلِ أَنْ يُقَدِّرُوا أَنْفُسَهُمْ‏ بِضَعَفَةِ النَّاسِ كَيْلَا يَتَبَيَّغَ‏ بِالْفَقِيرِ فَقْرُهُ‏

He^-asws said: ‘Woe be unto you! I^-asws am not like you. Allah^-azwj has Imposed the right upon Imams^-asws that they should evaluate themselves (lifestyles) with the weakest of the people (financially), lest the poor is not affected (feeling depressed) by his poverty’.[55]

---

[1] Nahj Al Balagah – Sermon No. 155

[2] Nahj Al Balagah – Sermon No. 156

[3] Nahj Al-Balagah – Sermon No. 157

[4] Nahj Al-Balagah – Sermon No. 158

[5] Nahj Al-Balagah – Sermon No. 159

[6] Nahj Al-Balagah – Sermon No. 160

[7] Nahj Al-Balagah – Sermon No. 161

[8] Nahj Al-Balagah – Sermon No. 162

[9] Nahj Al-Balagah – Sermon No. 163

[10] Nahj Al-Balagah – Sermon No. 164

[11] Nahj Al-Balagah – Sermon No. 165

[12] Nahj Al-Balagah – Sermon No. 166

[13] Nahj Al-Balagah – Sermon No. 167

[14] Nahj Al-Balagah – Sermon No. 168

[15] Nahj Al-Balagah – Sermon No. 169

[16] Nahj Al-Balagah – Sermon No. 170

[17] Nahj Al-Balagah – Sermon No. 171

[18] Nahj Al-Balagah – Sermon No. 172

[19] Nahj Al-Balagah – Sermon No. 173

[20] Nahj Al-Balagah – Sermon No. 174

[21] Nahj Al-Balagah – Sermon No. 175

[22] Nahj Al-Balagah – Sermon No. 176

[23] Nahj Al-Balagah – Sermon No. 177

[24] Nahj Al-Balagah – Sermon No. 178

[25] Nahj Al-Balagah – Sermon No. 179

[26] Nahj Al-Balagah – Sermon No. 180

[27] Nahj Al-Balagah – Sermon No. 181

[28] Nahj Al-Balagah – Sermon No. 182

[29] Nahj Al Balagah – Sermon No. 183

[30] Nahj Al Balagah – Sermon No. 184

[31] Nahj Al Balagah – Sermon No. 185

[32] Nahj Al Balagah – Sermon No. 186

[33] Nahj Al Balagah – Sermon No. 187

[34] Nahj Al Balagah – Sermon No. 188

[35] Nahj Al Balagah – Sermon No. 189

[36] Nahj Al Balagah – Sermon No. 190

[37] Nahj Al Balagah – Sermon No. 191

[38] Nahj Al Balagah – Sermon No. 192

[39] Nahj Al Balagah – Sermon No. 193

[40] Nahj Al Balagah – Sermon No. 194

[41] Nahj Al Balagah – Sermon No. 195

[42] Nahj Al Balagah – Sermon No. 196

[43] Nahj Al Balagah – Sermon No. 197

[44] Nahj Al Balagah – Sermon No. 198

[45] Nahj Al Balagah – Sermon No. 199

[46] Nahj Al Balagah – Sermon No. 200

[47] Nahj Al Balagah – Sermon No. 201

[48] Nahj Al Balagah – Sermon No. 202

[49] Nahj Al Balagah – Sermon No. 203

[50] Nahj Al Balagah – Sermon No. 204

[51] Nahj Al Balagah – Sermon No. 205

[52] Nahj Al Balagah – Sermon No. 206

[53] Nahj Al Balagah – Sermon No. 207

[54] Nahj Al Balagah – Sermon No. 208

[55] Nahj Al Balagah – Sermon No. 209