NAHJ AL-BALAGAH Part 4 out of 5

210 و من كلام له ع و قد سأله سائل عن أحاديث البدع و عما في أيدي الناس من اختلاف الخبر

Sermon 210 – And from a speech of his^-asws, and a questioner had asked him about the innovated Ahadeeth and about what is in hands of the people of the different Ahadeeth

فقال ع‏ إِنَّ فِي أَيْدِي النَّاسِ حَقّاً وَ بَاطِلًا وَ صِدْقاً وَ كَذِباً وَ نَاسِخاً وَ مَنْسُوخاً وَ عَامّاً وَ خَاصّاً وَ مُحْكَماً وَ مُتَشَابِهاً وَ حِفْظاً وَ [وَهَماً] وَهْماً

He^-asws said: ‘In the hands of people there is truth and falsehood, and true and lies, and abrogating and abrogated, and general and particular, and decisive and allegorical, and exact and surmised.

وَ [قَدْ] لَقَدْ كُذِبَ عَلَى رَسُولِ اللَّهِ ص عَلَى عَهْدِهِ حَتَّى قَامَ خَطِيباً فَقَالَ مَنْ كَذَبَ عَلَيَّ مُتَعَمِّداً فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ

And Rasool-Allah^-saww had been lied upon in his^-saww era to the extent that he^-saww stood addressing. He^-saww said: ‘One who lies upon me deliberately, let him assume his seat from the Fire!’

وَ إِنَّمَا أَتَاكَ بِالْحَدِيثِ أَرْبَعَةُ رِجَالٍ لَيْسَ لَهُمْ خَامِسٌ‏

And rather, four (types of) men have come to you with the Hadeeth. There isn’t any fifth of them.

المنافقون‏

The hypocrites

رَجُلٌ مُنَافِقٌ مُظْهِرٌ لِلْإِيمَانِ مُتَصَنِّعٌ بِالْإِسْلَامِ لَا يَتَأَثَّمُ‏ وَ لَا يَتَحَرَّجُ‏ يَكْذِبُ عَلَى رَسُولِ اللَّهِ ص مُتَعَمِّداً فَلَوْ عَلِمَ النَّاسُ أَنَّهُ مُنَافِقٌ كَاذِبٌ لَمْ يَقْبَلُوا مِنْهُ وَ لَمْ يُصَدِّقُوا قَوْلَهُ وَ لَكِنَّهُمْ قَالُوا صَاحِبُ رَسُولِ اللَّهِ ص رَآهُ وَ سَمِعَ مِنْهُ وَ لَقِفَ عَنْهُ‏

A hypocrite man, is a manifester of the Eman, a poser with Al-Islam. He neither considers it a sin nor a crime to deliberately lie upon Rasool-Allah^-saww. Had the people known that he is a hypocrite, they would not have accepted from him and would not have ratified his words, but they said, ‘(He is) a companion of Rasool-Allah^-saww. He had seen him^-saww and heard from him, and (so must have) taken from him^-saww’.

فَيَأْخُذُونَ بِقَوْلِهِ وَ قَدْ أَخْبَرَكَ اللَّهُ عَنِ الْمُنَافِقِينَ بِمَا أَخْبَرَكَ وَ وَصَفَهُمْ بِمَا وَصَفَهُمْ بِهِ لَكَ

So they take with his words, and (although) Allah^-azwj has informed you about the hypocrites with what He^-azwj has Informed you with, and Described them with what He^-azwj has Described them to you with.

ثُمَّ بَقُوا بَعْدَهُ فَتَقَرَّبُوا إِلَى أَئِمَّةِ الضَّلَالَةِ وَ الدُّعَاةِ إِلَى النَّارِ بِالزُّورِ وَ الْبُهْتَانِ فَوَلَّوْهُمُ الْأَعْمَالَ وَ جَعَلُوهُمْ حُكَّاماً عَلَى رِقَابِ النَّاسِ فَأَكَلُوا بِهِمُ الدُّنْيَا وَ إِنَّمَا النَّاسُ مَعَ الْمُلُوكِ وَ الدُّنْيَا إِلَّا مَنْ عَصَمَ اللَّهُ

Then they remained (alive) after him^-saww, so they drew closer to the leaders of straying and the callers to the Fire, with the falsities and the slander. They made them in charge of the offices and made them as judges upon necks of the people. So they ate the world through them, and rather the people are with the kings and the world, except the one Allah^-azwj Protects.

فَهَذَا أَحَدُ الْأَرْبَعَةِ

So this is one of the four (categories).

الخاطئون‏

The erroneous

وَ رَجُلٌ سَمِعَ مِنْ رَسُولِ اللَّهِ شَيْئاً لَمْ يَحْفَظْهُ عَلَى وَجْهِهِ فَوَهِمَ‏ فِيهِ وَ لَمْ يَتَعَمَّدْ كَذِباً فَهُوَ فِي يَدَيْهِ وَ يَرْوِيهِ وَ يَعْمَلُ بِهِ وَ يَقُولُ أَنَا سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ص فَلَوْ عَلِمَ الْمُسْلِمُونَ أَنَّهُ وَهِمَ فِيهِ لَمْ يَقْبَلُوهُ مِنْهُ وَ لَوْ عَلِمَ هُوَ أَنَّهُ كَذَلِكَ لَرَفَضَهُ‏

And a man who heard something from Rasool-Allah^-saww. He did not memorise it upon its aspect, so he imagined regarding it, and did not lie deliberately. So it was in his hands, and he reported it, and worked with it, and he said, ‘I heard it from Rasool-Allah^-saww’. If the Muslims had known that he had imagined regarding it, they would not have accept it from him, and had he (himself) known it is like that, he would have rejected it.

اهل الشبهة

The people of suspicion

وَ رَجُلٌ ثَالِثٌ سَمِعَ مِنْ رَسُولِ اللَّهِ ص شَيْئاً يَأْمُرُ بِهِ ثُمَّ إِنَّهُ نَهَى عَنْهُ وَ هُوَ لَا يَعْلَمُ أَوْ سَمِعَهُ يَنْهَى عَنْ‏ شَيْ‏ءٍ ثُمَّ أَمَرَ بِهِ وَ هُوَ لَا يَعْلَمُ فَحَفِظَ الْمَنْسُوخَ وَ لَمْ يَحْفَظِ النَّاسِخَ فَلَوْ عَلِمَ أَنَّهُ مَنْسُوخٌ لَرَفَضَهُ وَ لَوْ عَلِمَ الْمُسْلِمُونَ إِذْ سَمِعُوهُ مِنْهُ أَنَّهُ مَنْسُوخٌ لَرَفَضُوهُ‏

And a third (type of) man heard something from Rasool-Allah^-saww instructing with it, then he^-saww had prohibited from it, and he did not know, or he had heard the prohibition about something, then he^-saww had instructed with it and he did not know. Thus, he memorised the abrogated and did not memorise the abrogating. Had he known it is abrogated, he would have rejected it, and had the Muslims known, when they heard it from him, it is abrogated, they would have rejected it.

الصادقون الحافظون‏

The truthful memorisers

وَ آخَرُ رَابِعٌ لَمْ يَكْذِبْ عَلَى اللَّهِ وَ لَا عَلَى رَسُولِهِ مُبْغِضٌ لِلْكَذِبِ خَوْفاً مِنَ اللَّهِ وَ تَعْظِيماً لِرَسُولِ اللَّهِ ص وَ لَمْ يَهِمْ‏ بَلْ حَفِظَ مَا سَمِعَ عَلَى وَجْهِهِ فَجَاءَ بِهِ عَلَى مَا سَمِعَهُ [سَمْعِهِ‏] لَمْ يَزِدْ فِيهِ وَ لَمْ يَنْقُصْ مِنْهُ

And the last fourth one, he neither lie upon Allah^-saww nor upon His^-azwj Rasool^-saww, hateful to the lying fearing from Allah^-azwj and revering to Rasool-Allah^-saww, and he did not imagine (matters), but he memorised what he had heard upon its (correct) aspect, so he came with based upon what he had heard. He did not add in it and did not reduce from it.

فَهُوَ حَفِظَ النَّاسِخَ فَعَمِلَ بِهِ وَ حَفِظَ الْمَنْسُوخَ فَجَنَّبَ عَنْهُ‏ وَ عَرَفَ الْخَاصَّ وَ الْعَامَّ وَ الْمُحْكَمَ وَ الْمُتَشَابِهَ‏ فَوَضَعَ كُلَّ شَيْ‏ءٍ مَوْضِعَهُ

Thus he memories the abrogating, and worked with it, and he memorised the abrogated, so he stayed away from it, and he recognised the special and the general, and the decisive and the allegorical. He placed every thing in its place.

وَ قَدْ كَانَ يَكُونُ مِنْ رَسُولِ اللَّهِ ص الْكَلَامُ لَهُ وَجْهَانِ فَكَلَامٌ خَاصٌّ وَ كَلَامٌ عَامٌّ فَيَسْمَعُهُ مَنْ لَا يَعْرِفُ مَا عَنَى اللَّهُ سُبْحَانَهُ بِهِ وَ لَا مَا عَنَى رَسُولُ اللَّهِ ص فَيَحْمِلُهُ السَّامِعُ وَ يُوَجِّهُهُ عَلَى غَيْرِ مَعْرِفَةٍ بِمَعْنَاهُ وَ مَا [قَصَدَ] قُصِدَ بِهِ وَ مَا خَرَجَ مِنْ أَجْلِهِ

And there had transpired from Rasool-Allah^-azwj, the speech having two aspects for it – a special speech and a general speech. It was heard by the one who neither understood what Allah^-azwj the Glorious had Meant by it, nor what Rasool-Allah^-saww had meant. So the listener carried it and directed it upon without understanding its meaning and what had been aimed with it, and what reason it had emerged for.

وَ لَيْسَ كُلُّ أَصْحَابِ رَسُولِ اللَّهِ ص مَنْ كَانَ يَسْأَلُهُ وَ يَسْتَفْهِمُهُ حَتَّى إِنْ كَانُوا لَيُحِبُّونَ أَنْ يَجِي‏ءَ الْأَعْرَابِيُّ وَ الطَّارِئُ فَيَسْأَلَهُ ع حَتَّى‏ يَسْمَعُوا وَ كَانَ لَا يَمُرُّ بِي مِنْ ذَلِكَ شَيْ‏ءٌ إِلَّا سَأَلْتُهُ عَنْهُ وَ حَفِظْتُهُ

And it wasn’t so that every companion of Rasool-Allah^-saww was the one asking him^-saww and sought to understand it, until they loved it if the Bedouin and the random person could come and ask him^-saww, until they could hear it, and it was so that nothing from that passed by me^-asws except I^-asws asked him^-saww about it and memorised it.

فَهَذِهِ وُجُوهُ مَا عَلَيْهِ النَّاسُ فِي اخْتِلَافِهِمْ وَ عِلَلِهِمْ فِي رِوَايَاتِهِمْ‏

So these are the perspectives what the people are upon regarding their differing, and their reasons in their reporting’.[1]

211 و من خطبة له ع في عجيب صنعة الكون‏

Sermon 211 – And from a sermon of his^-asws regarding the marvellous workmanship (design) of the universe

وَ كَانَ مِنِ اقْتِدَارِ جَبَرُوتِهِ وَ بَدِيعِ لَطَائِفِ صَنْعَتِهِ أَنْ جَعَلَ مِنْ مَاءِ الْبَحْرِ الزَّاخِرِ الْمُتَرَاكِمِ الْمُتَقَاصِفِ‏ يَبَساً جَامِداً ثُمَّ فَطَرَ مِنْهُ أَطْبَاقاً فَفَتَقَهَا سَبْعَ سَمَاوَاتٍ بَعْدَ ارْتِتَاقِهَا فَاسْتَمْسَكَتْ بِأَمْرِهِ‏ وَ قَامَتْ عَلَى حَدِّهِ‏

‘It was from the Power of His^-azwj Force and excellence of the subtleness of His^-azwj Making that He^-azwj Made, from the abounding water of the heaped-up splashing ocean, the dry solid (earth). Then He^-azwj originated the layers from it and Split it into seven skies after their having been joined up, and Withheld it by His^-azwj Command, and it stood upon its limitations.

وَ أَرْسَى أَرْضاً يَحْمِلُهَا الْأَخْضَرُ الْمُثْعَنْجِرُ وَ الْقَمْقَامُ‏ الْمُسَخَّرُ قَدْ ذَلَّ لِأَمْرِهِ وَ أَذْعَنَ لِهَيْبَتِهِ وَ وَقَفَ الْجَارِي مِنْهُ لِخَشْيَتِهِ وَ جَبَلَ‏ جَلَامِيدَهَا وَ نُشُوزَ مُتُونِهَا وَ أَطْوَادِهَا [أَطْوَادَهَا] فَأَرْسَاهَا فِي مَرَاسِيهَا وَ أَلْزَمَهَا قَرَارَاتِهَا [قَرَارَتَهَا] فَمَضَتْ رُءُوسُهَا فِي الْهَوَاءِ وَ رَسَتْ أُصُولُهَا فِي الْمَاءِ

He^-azwj Made it to be bluish-green and surrounded the Force, having Humbled it to His^-azwj Command, and it submitted to His^-azwj Prestige, and flow from it stopped due to His^-azwj fear. And He^-azwj Made mountains of its boulders and Scattered its contents and its pegs. He^-azwj Set it down in its positions and Necessitated its stability. So, its peaks went into the air and its base was immersed in the water.

فَأَنْهَدَ جِبَالَهَا عَنْ سُهُولِهَا وَ أَسَاخَ‏ قَوَاعِدَهَا فِي مُتُونِ أَقْطَارِهَا وَ مَوَاضِعِ أَنْصَابِهَا فَأَشْهَقَ قِلَالَهَا وَ أَطَالَ أَنْشَازَهَا وَ جَعَلَهَا لِلْأَرْضِ عِمَاداً وَ أَرَّزَهَا فِيهَا أَوْتَاداً فَسَكَنَتْ عَلَى حَرَكَتِهَا مِنْ أَنْ تَمِيدَ بِأَهْلِهَا أَوْ تَسِيخَ‏ بِحِمْلِهَا أَوْ تَزُولَ عَنْ مَوَاضِعِهَا

He^-azwj Distributed its mountains upon its coasts and Fixed their foundations throughout its outskirts and placed of its Installations. He^-azwj Raised its peaks and Lengthened their bodies and Made these as pillars for the earth and Installed pegs in them. So, it (earth) settled upon its movements from either leaning with its inhabitants, or submerge with its burdens, or move from its positions.

فَسُبْحَانَ مَنْ أَمْسَكَهَا بَعْدَ مَوَجَانِ‏ مِيَاهِهَا وَ أَجْمَدَهَا بَعْدَ رُطُوبَةِ أَكْنَافِهَا فَجَعَلَهَا لِخَلْقِهِ مِهَاداً وَ بَسَطَهَا لَهُمْ فِرَاشاً فَوْقَ بَحْرٍ لُجِّيٍّ رَاكِدٍ لَا يَجْرِي‏ وَ قَائِمٍ لَا يَسْرِي تُكَرْكِرُهُ‏ الرِّيَاحُ الْعَوَاصِفُ وَ تَمْخُضُهُ الْغَمَامُ الذَّوَارِفُ- إِنَّ فِي ذلِكَ لَعِبْرَةً لِمَنْ يَخْشى‏

Glorious is the One^-azwj Who Withheld it after the waves of its waters and Solidified it after its wetness of its sides. He^-azwj Made it as a cradle for His^-azwj creatures and Spread it out for them as a bed above the deep oceans, sleeping, not flowing, and standing, not travelling. The stormy winds crackle it and the raging clouds draw water from it. Surely in that is a lesson for one who fears [79:26]’.[2]

212 و من خطبة له ع كان يستنهض بها أصحابه إلى جهاد أهل الشام في زمانه‏

Sermon 212 – And from a sermon of his^-asws he^-asws had mobilised his^-asws companions to battle the people of Syria during its time

اللَّهُمَّ أَيُّمَا عَبْدٍ مِنْ عِبَادِكَ سَمِعَ مَقَالَتَنَا الْعَادِلَةَ غَيْرَ الْجَائِرَةِ وَ الْمُصْلِحَةَ غَيْرَ الْمُفْسِدَةِ فِي الدِّينِ وَ الدُّنْيَا [غَيْرَ الْمُفْسِدَةِ] فَأَبَى بَعْدَ سَمْعِهِ لَهَا إِلَّا النُّكُوصَ عَنْ نُصْرَتِكَ وَ الْإِبْطَاءَ عَنْ إِعْزَازِ دِينِكَ

‘O Allah^-azwj! But rather, a servant from Your^-azwj servants listens to our words as being just, not tyrannous, and betterment in the religion, and the world without corruption, but he still refuses to it after having heard it, recoiling from helping You^-azwj, and the slowing down from strengthening Your^-azwj Religion.

فَإِنَّا نَسْتَشْهِدُكَ عَلَيْهِ يَا أَكْبَرَ الشَّاهِدِينَ شَهَادَةً وَ نَسْتَشْهِدُ عَلَيْهِ جَمِيعَ مَا أَسْكَنْتَهُ أَرْضَكَ وَ سمَاوَاتِكَ ثُمَّ أَنْتَ [بَعْدَهُ‏] بَعْدُ الْمُغْنِي عَنْ نَصْرِهِ وَ الْآخِذُ لَهُ بِذَنْبِهِ‏

I^-asws hereby keep You^-azwj as Witness, O Greatest of the Witnesses of Testimony, and we keep as witnesses upon him, the entirety of the ones settled in Your^-azwj earth and Your^-azwj skies. Then You^-azwj, afterwards, are the Needless from his help and One Seize him for his sins’.[3]

213 و من خطبة له ع في تمجيد اللّه و تعظيمه‏

Sermon 213 – And from a sermon of his^-asws in glorification of Allah^-azwj and revering Him^-azwj

الْحَمْدُ لِلَّهِ الْعَلِيِّ عَنْ شَبَهِ‏ الْمَخْلُوقِينَ الْغَالِبِ لِمَقَالِ الْوَاصِفِينَ الظَّاهِرِ بِعَجَائِبِ تَدْبِيرِهِ لِلنَّاظِرِينَ وَ الْبَاطِنِ بِجَلَالِ عِزَّتِهِ عَنْ فِكْرِ الْمُتَوَهِّمِينَ

‘The Praise is for Allah^-azwj, Exalted from the resemblances of the creatures, the Overcomer of the words of the describers, the Apparent with wondrous Management of His^-azwj to the beholders, and the Hidden with the Majesty of His^-azwj Mighty from the thoughts of the imaginers.

الْعَالِمِ بِلَا اكْتِسَابٍ وَ لَا ازْدِيَادٍ وَ لَا عِلْمٍ مُسْتَفَادٍ الْمُقَدِّرِ لِجَمِيعِ الْأُمُورِ بِلَا رَوِيَّةٍ وَ لَا ضَمِيرٍ الَّذِي لَا تَغْشَاهُ الظُّلَمُ وَ لَا يَسْتَضِي‏ءُ بِالْأَنْوَارِ وَ لَا يَرْهَقُهُ‏ لَيْلٌ وَ لَا يَجْرِي عَلَيْهِ نَهَارٌ لَيْسَ إِدْرَاكُهُ بِالْإِبْصَارِ وَ لَا عِلْمُهُ بِالْإِخْبَارِ

The Knower without collecting (knowledge), neither by addition nor any knowledge benefitted from. The Determiner of the entirety of the matters without reflecting or thinking, the One^-azwj Whom the darkness cannot overwhelm, nor can He^-azwj be illuminated by the lights, nor does a night overcome Him^-azwj, nor does the day flow upon Him^-azwj. His^-azwj realisation isn’t by the sights, nor is His^-azwj knowledge by the news’.

و منها في ذكر النبي ص‏

And from it in mentioning the Prophet^-saww

أَرْسَلَهُ بِالضِّيَاءِ وَ قَدَّمَهُ فِي الاصْطِفَاءِ فَرَتَقَ‏ بِهِ الْمَفَاتِقَ‏ وَ سَاوَرَ بِهِ الْمُغَالِبَ وَ ذَلَّلَ بِهِ الصُّعُوبَةَ وَ سَهَّلَ بِهِ الْحُزُونَةَ حَتَّى سَرَّحَ الضَّلَالَ عَنْ يَمِينٍ وَ شِمَالٍ‏

‘He^-azwj Sent him^-saww with the illumination and Preceded him^-saww regarding the Selection. The corruption was corrected by him^-saww, and the troubles were overcome by him^-saww, and the absurdities were disgraced by him^-saww, and the griefs were eased by him^-saww, until straying departed to the right and left’.[4]

214 و من خطبة له ع يصف جوهر الرسول، و يصف العلماء، و يعظ بالتقوى‏

Sermon 214 – And from a sermon of his^-asws, he^-asws describes essence of the Rasool^-saww, and he^-asws describes the scholars, and he^-asws preaches for the piety

وَ أَشْهَدُ أَنَّهُ عَدْلٌ عَدَلَ وَ حَكَمٌ فَصَلَ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ سَيِّدُ عِبَادِهِ

‘And from a sermon of his^-asws: ‘And I^-asws testify that He^-azwj is Just, Dispenses justice, and Decisive Ruling, and I^-asws testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww and chief of His^-azwj servants.

كُلَّمَا نَسَخَ اللَّهُ الْخَلْقَ‏ فِرْقَتَيْنِ جَعَلَهُ فِي خَيْرِهِمَا لَمْ يُسْهِمْ فِيهِ عَاهِرٌ وَ لَا ضَرَبَ فِيهِ‏ فَاجِرٌ

Every time, Allah^-azwj Reproduced the creatures into two sects, Made him^-saww to be in the better of the two. Neither did a promiscuous one had a share in him^-saww, nor did an immoral one associated in him^-saww.

أَلَا وَ إِنَّ اللَّهَ سُبْحَانَهُ قَدْ جَعَلَ لِلْخَيْرِ أَهْلًا وَ لِلْحَقِّ دَعَائِمَ وَ لِلطَّاعَةِ عِصَماً وَ إِنَّ لَكُمْ عِنْدَ كُلِّ طَاعَةٍ عَوْناً مِنَ اللَّهِ سُبْحَانَهُ يَقُولُ‏ عَلَى الْأَلْسِنَةِ وَ يُثَبِّتُ [بِهِ‏] الْأَفْئِدَةَ فِيهِ كِفَاءٌ لِمُكْتَفٍ وَ شِفَاءٌ لِمُشْتَفٍ‏

Indeed, and Allah^-azwj the Glorious has Made people for the good, and pillars for the truth, and infallibility for the obedience, and that for every (act of) obedience there would be assistance for you from Allah^-azwj speaking upon the tongues, and affirming the hearts in it, being sufficient for the one seeking sufficiency, and a healing for the one seeking healing.

صفة العلماء

Attributes of the scholars

وَ اعْلَمُوا أَنَّ عِبَادَ اللَّهِ الْمُسْتَحْفَظِينَ‏ عِلْمَهُ يَصُونُونَ مَصُونَهُ وَ يُفَجِّرُونَ عُيُونَهُ يَتَوَاصَلُونَ بِالْوِلَايَةِ وَ يَتَلَاقَوْنَ بِالْمَحَبَّةِ وَ يَتَسَاقَوْنَ بِكَأْسٍ رَوِيَّةٍ وَ يَصْدُرُونَ بِرِيَّةٍ لَا تَشُوبُهُمُ الرِّيبَةُ وَ لَا تُسْرِعُ فِيهِمُ الْغِيبَةُ عَلَى ذَلِكَ عَقَدَ خَلْقَهُمْ وَ أَخْلَاقَهُمْ‏ فَعَلَيْهِ يَتَحَابُّونَ وَ بِهِ يَتَوَاصَلُونَ

And know, that the servants of Allah^-azwj, preserving His^-azwj Knowledge, are making His^-azwj Making, and are bursting forth His^-azwj springs, connecting with the Wilayah and meeting each other with the love, and they are ushering with the quenching cups, and are returning saturated. Neither does the doubt affect them nor is the backbiting quick among them. Upon that it (Wilayah) tied their creation and their manners. Upon it they are loving each other and by it they are connecting with each other.

فَكَانُوا كَتَفَاضُلِ الْبَذْرِ يُنْتَقَى‏ فَيُؤْخَذُ مِنْهُ وَ يُلْقَى قَدْ مَيَّزَهُ التَّخْلِيصُ وَ هَذَّبَهُ‏ التَّمْحِيصُ‏

So they were like the meritorious seeds, pure. It is taken from it and thrown away. The purification has distinguished them, and scrutiny has refined them.

العظة بالتقوى‏

The preaching for the piety

فَلْيَقْبَلِ امْرُؤٌ كَرَامَةً بِقَبُولِهَا وَ لْيَحْذَرْ قَارِعَةً قَبْلَ حُلُولِهَا وَ لْيَنْظُرِ امْرُؤٌ فِي قَصِيرِ أَيَّامِهِ وَ قَلِيلِ مُقَامِهِ فِي مَنْزِلٍ حَتَّى يَسْتَبْدِلَ بِهِ مَنْزِلًا فَلْيَصْنَعْ لِمُتَحَوَّلِهِ‏ وَ مَعَارِفِ مُنْتَقَلِهِ‏

Let a person accept the honour with its acceptance and let him be cautious of the Doom before its permeation, and let a person look into the shortness of his days and littleness of his stay in a house until he is replaced with a dwelling. Let him work for his transfer and known stages of his transfer.

فَطُوبَى لِذِي قَلْبٍ سَلِيمٍ أَطَاعَ مَنْ يَهْدِيهِ وَ تَجَنَّبَ مَنْ يُرْدِيهِ وَ أَصَابَ سَبِيلَ السَّلَامَةِ بِبَصَرِ مَنْ بَصَّرَهُ وَ طَاعَةِ هَادٍ أَمَرَهُ وَ بَادَرَ الْهُدَى قَبْلَ أَنْ تُغْلَقَ أَبْوَابُهُ- وَ تُقْطَعَ أَسْبَابُهُ وَ اسْتَفْتَحَ التَّوْبَةَ وَ أَمَاطَ الْحَوْبَةَ فَقَدْ أُقِيمَ عَلَى الطَّرِيقِ وَ هُدِيَ نَهْجَ السَّبِيلِ‏

Beatitude be for the one with a sound heart, obeying the one^-asws guiding him, and shunning the one ruining him, and he attains the way of safety with patience with the insight of the one^-asws who is insightful, and obedience to a guide of his^-asws instructions and rushes to the guidance before its doors are closed and its means are cut off, and gets the repentance opened up, and removes the stains (of sins), so he would be staying upon the road and guided on the right way’.[5]

215 و من دعاء له ع كان يدعو به كثيرا

Sermon 215 – And from a supplication of his^-asws he^-asws was frequently supplicating with

الْحَمْدُ لِلَّهِ الَّذِي لَمْ يُصْبِحْ بِي مَيِّتاً وَ لَا سَقِيماً وَ لَا مَضْرُوباً عَلَى عُرُوقِي بِسُوءٍ وَ لَا مَأْخُوذاً بِأَسْوَإِ عَمَلِي وَ لَا مَقْطُوعاً دَابِرِي‏ وَ لَا مُرْتَدّاً عَنْ دِينِي وَ لَا مُنْكِراً لِرَبِّي وَ لَا مُسْتَوْحِشاً مِنْ إِيمَانِي وَ لَا مُلْتَبِساً عَقْلِي وَ لَا مُعَذَّباً بِعَذَابِ الْأُمَمِ مِنْ قَبْلِي

‘The Praise is for Allah^-azwj Who neither Caused me^-asws to die, nor sick, nor with evil afflicting upon my veins, nor Seized for my^-asws evil deeds, nor Cut off my^-asws road, nor as reneging from my^-asws religion, nor a denier of my^-asws Lord^-azwj, nor estranged from my^-asws Eman, nor is my^‑asws mind confused, nor Punished with Punishment of the communities before me^-asws.

أَصْبَحْتُ عَبْداً مَمْلُوكاً ظَالِماً لِنَفْسِي لَكَ الْحُجَّةُ عَلَيَّ وَ لَا حُجَّةَ لِي وَ لَا أَسْتَطِيعُ أَنْ آخُذَ إِلَّا مَا أَعْطَيْتَنِي وَ لَا أَتَّقِيَ إِلَّا مَا وَقَيْتَنِي

I^-asws have become an owned slave, unjust to myself^-asws. For You^-azwj is the Argument against me^-asws and there is no argument for me^-asws nor am I^-asws capable to taking (anything) except what You^-azwj have Given me^-asws, nor can I^-asws save myself^-asws except what You^-azwj Save me^‑asws from.

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أَفْتَقِرَ فِي غِنَاكَ أَوْ أَضِلَّ فِي هُدَاكَ أَوْ أُضَامَ فِي سُلْطَانِكَ أَوْ أُضْطَهَدَ وَ الْأَمْرُ لَكَ

O Allah^-azwj! I^-asws seek Refuge with You^-azwj from being impoverished in Your^-azwj riches, or straying in Your^-azwj Guidance, or being oppressed in Your^-azwj Authority, or being persecuted while the Command is for You^-azwj.

اللَّهُمَّ اجْعَلْ نَفْسِي أَوَّلَ كَرِيمَةٍ تَنْتَزِعُهَا مِنْ كَرَائِمِي وَ أَوَّلَ وَدِيعَةٍ تَرْتَجِعُهَا مِنْ وَدَائِعِ نِعَمِكَ عِنْدِي

O Allah^-azwj! Make my^-asws soul to be the first honourable thing from my^-asws honourable things You^-azwj Take from me^-asws, and the first deposit from the deposits of Your^-azwj bounties You^‑azwj Take back.

اللَّهُمَّ إِنَّا نَعُوذُ بِكَ أَنْ نَذْهَبَ عَنْ قَوْلِكَ أَوْ أَنْ نُفْتَتَنَ عَنْ دِينِكَ أَوْ تَتَابَعَ [تَتَتَابَعَ‏] بِنَا أَهْوَاؤُنَا دُونَ الْهُدَى الَّذِي جَاءَ مِنْ عِنْدِكَ‏

O Allah^-azwj! We seek Refuge with You^-azwj from going away from Your^-azwj Word, or from being tempted away from Your^-azwj religion, or from pursuing our whims rather than the Guidance which has come from Your^-azwj Presence!’[6]

216 و من خطبة له ع خطبها بصفين‏

Sermon 216 – And from a sermon of his^-asws he had addressed it at Siffeen

أَمَّا بَعْدُ فَقَدْ جَعَلَ اللَّهُ سُبْحَانَهُ لِي عَلَيْكُمْ حَقّاً بِوِلَايَةِ أَمْرِكُمْ وَ لَكُمْ عَلَيَّ مِنَ الْحَقِّ مِثْلُ الَّذِي لِي عَلَيْكُمْ-

‘As for after, Allah^-azwj the Glorious has Made rights upon you to be for me^-asws with governing your affairs, and for you all there are rights upon me^-asws similar to those which are for me^-asws upon you all!

حق الوالي و حق الرعية

Right of the ruler and right of the citizen

ثُمَّ جَعَلَ سُبْحَانَهُ مِنْ حُقُوقِهِ حُقُوقاً افْتَرَضَهَا لِبَعْضِ النَّاسِ عَلَى بَعْضٍ فَجَعَلَهَا تَتَكَافَأُ فِي وُجُوهِهَا وَ يُوجِبُ بَعْضُهَا بَعْضاً وَ لَا يُسْتَوْجَبُ بَعْضُهَا إِلَّا بِبَعْضٍ وَ أَعْظَمُ مَا افْتَرَضَ سُبْحَانَهُ‏ مِنْ تِلْكَ الْحُقُوقِ حَقُّ الْوَالِي عَلَى الرَّعِيَّةِ وَ حَقُّ الرَّعِيَّةِ عَلَى الْوَالِي فَرِيضَةٌ فَرَضَهَا اللَّهُ سُبْحَانَهُ لِكُلٍّ عَلَى كُلٍّ

Then He^-azwj the Glorious Made rights from His^-azwj rights Obligation some of the people upon the others. He^-azwj Made these as sufficing in its aspects, and Obligating each other, and part of it is not Obligatory except by part, and the greatest of what the Glorious Obligated from those rights is the right of the ruler upon the citizens, and right of the citizens upon the ruler, being an Obligation Obligated by Allah^-azwj the Glorious, for every one upon every one.

فَجَعَلَهَا نِظَاماً لِأُلْفَتِهِمْ وَ عِزّاً لِدِينِهِمْ فَلَيْسَتْ تَصْلُحُ الرَّعِيَّةُ إِلَّا بِصَلَاحِ الْوُلَاةِ وَ لَا تَصْلُحُ الْوُلَاةُ إِلَّا بِاسْتِقَامَةِ الرَّعِيَّةِ فَإِذَا أَدَّتِ الرَّعِيَّةُ إِلَى الْوَالِي حَقَّهُ وَ أَدَّى الْوَالِي إِلَيْهَا حَقَّهَا عَزَّ الْحَقُّ بَيْنَهُمْ وَ قَامَتْ مَنَاهِجُ الدِّينِ وَ اعْتَدَلَتْ مَعَالِمُ الْعَدْلِ وَ جَرَتْ عَلَى أَذْلَالِهَا السُّنَنُ

He^-azwj Made these to be a system as a kindness to them and honour of their Religion. Thus, the citizens cannot be corrected except by the correct ruler, nor can the ruler be corrected except by the steadfastness of the citizens. So, when the citizens fulfil to the ruler his right and the ruler fulfils to them of their rights, the truth would be honour between them, and the manifesto of the Religion would stand, and the affairs of justice would be judicial, and the flow of the Sunnah would flow upon them.

فَصَلُحَ بِذَلِكَ الزَّمَانُ وَ طُمِعَ فِي بَقَاءِ الدَّوْلَةِ وَ يَئِسَتْ مَطَامِعُ الْأَعْدَاءِ وَ إِذَا غَلَبَتِ الرَّعِيَّةُ وَالِيَهَا أَوْ أَجْحَفَ الْوَالِي بِرَعِيَّتِهِ اخْتَلَفَتْ هُنَالِكَ الْكَلِمَةُ وَ ظَهَرَتْ مَعَالِمُ الْجَوْرِ وَ كَثُرَ الْإِدْغَالُ فِي الدِّينِ وَ تُرِكَتْ مَحَاجُّ السُّنَنِ‏

Thus, by that, the times would be correct and there would be a convection in the lasting of the government, and the greed of the enemies would be despaired of. When the citizens overcome upon its ruler, or the ruler suppresses his citizens, the word would differ over there and the affairs of tyranny would appear, and mischief in the Religion would be frequent, and the middle way of the Sunnah would be neglected.

فَعُمِلَ بِالْهَوَى وَ عُطِّلَتِ الْأَحْكَامُ وَ كَثُرَتْ عِلَلُ النُّفُوسِ فَلَا يُسْتَوْحَشُ لِعَظِيمِ حَقٍّ عُطِّلَ وَ لَا لِعَظِيمِ بَاطِلٍ فُعِلَ فَهُنَالِكَ تَذِلُّ الْأَبْرَارُ وَ تَعِزُّ الْأَشْرَارُ وَ تَعْظُمُ تَبِعَاتُ اللَّهِ عِنْدَ الْعِبَادِ

So, they would work with the whims, and suspend the rulings, and the illnesses of the soul would be abundant. There would be no fear of suspending greater rights nor doing greater wrongs. Over there, the righteous would be humiliated and the evil ones would be honoured, and there would be great repercussions of Allah^-azwj with the servants.

فَعَلَيْكُمْ بِالتَّنَاصُحِ فِي ذَلِكَ وَ حُسْنِ التَّعَاوُنِ عَلَيْهِ فَلَيْسَ أَحَدٌ وَ إِنِ اشْتَدَّ عَلَى رِضَا اللَّهِ حِرْصُهُ وَ طَالَ فِي الْعَمَلِ اجْتِهَادُهُ بِبَالِغٍ حَقِيقَةَ مَا اللَّهُ أَهْلُهُ مِنَ الطَّاعَةِ لَهُ وَ لَكِنْ مِنْ وَاجِبِ حُقُوقِ اللَّهِ عَلَى الْعِبَادِ النَّصِيحَةُ بِمَبْلَغِ جُهْدِهِمْ وَ التَّعَاوُنُ عَلَى إِقَامَةِ الْحَقِّ بَيْنَهُمْ

Upon you is to be with counselling each other during that, and goodly support upon it. There isn’t anyone, and even if he is intensely eager upon pleasing Allah^-azwj, and prolongs his struggle in the deeds, to be able to reach the reality of what Allah^-azwj is Rightful of, from the obedience to Him^-azwj. But, from the Obligatory rights of Allah^-azwj upon the servants is the council to the extent of their efforts, and co-operating with each other upon establishment of the truth between them.

وَ لَيْسَ امْرُؤٌ وَ إِنْ عَظُمَتْ فِي الْحَقِّ مَنْزِلَتُهُ وَ تَقَدَّمَتْ فِي الدِّينِ فَضِيلَتُهُ بِفَوْقِ أَنْ يُعَانَ عَلَى مَا حَمَّلَهُ اللَّهُ مِنْ حَقِّهِ وَ لَا امْرُؤٌ وَ إِنْ صَغَّرَتْهُ النُّفُوسُ وَ اقْتَحَمَتْهُ الْعُيُونُ بِدُونِ أَنْ يُعِينَ عَلَى ذَلِكَ أَوْ يُعَانَ عَلَيْهِ

There isn’t any person, and even if he is great of status regarding the truth, and advanced in his merit of the Religion, to be above from co-operating (with others) upon what Allah^-azwj has Loaded upon him of His^-azwj Rights, nor is there any person, and even if the people have belittled him, and the eyes have humbled him, to be below from co-operating upon that, or assisting upon it.’.

فَأَجَابَهُ رَجُلٌ مِنْ أَصْحَابِهِ بِكَلَامٍ طَوِيلٍ يُكْثِرُ فِيهِ الثَّنَاءَ عَلَيْهِ وَ يَذْكُرُ سَمْعَهُ وَ طَاعَتَهُ لَهُ

A man from his^-asws companions answered him with a long speech, frequenting the praise upon him^-asws in it, and mentioning his listening and obedience to him^-asws.

فَقَالَ ع إِنَّ مِنْ حَقِّ مَنْ عَظُمَ جَلَالُ اللَّهِ فِي نَفْسِهِ وَ جَلَّ مَوْضِعُهُ مِنْ قَلْبِهِ أَنْ يَصْغُرَ عِنْدَهُ لِعِظَمِ ذَلِكَ كُلُّ مَا سِوَاهُ وَ إِنَّ أَحَقَّ مَنْ كَانَ كَذَلِكَ لَمَنْ عَظُمَتْ‏ نِعْمَةُ اللَّهِ عَلَيْهِ‏ وَ لَطُفَ إِحْسَانُهُ إِلَيْهِ فَإِنَّهُ لَمْ تَعْظُمْ نِعْمَةُ اللَّهِ عَلَى أَحَدٍ إِلَّا ازْدَادَ حَقُّ اللَّهِ عَلَيْهِ عِظَماً

He^-asws said: ‘Surely, from a right is that one should magnify the Majesty of Allah^-azwj within himself, and Majesty of His^-azwj Position from him, that he should belittle in his presence all what is besides it, and that the most rightful is one who was like that to the one who revered the Attributes of Allah^-azwj unto him, and Kindness of His^-azwj favours to him, for the one who does not revere the Attributes of Allah^-azwj upon anyone except it would increase the reverence of rights of Allah^-azwj upon him.

وَ إِنَّ مِنْ أَسْخَفِ حَالاتِ الْوُلَاةِ عِنْدَ صَالِحِ النَّاسِ أَنْ يُظَنَّ بِهِمْ حُبُّ الْفَخْرِ وَ يُوضَعَ أَمْرُهُمْ عَلَى الْكِبْرِ وَ قَدْ كَرِهْتُ أَنْ يَكُونَ جَالَ فِي ظَنِّكُمْ أَنِّي أُحِبُّ الْإِطْرَاءَ وَ اسْتِمَاعَ الثَّنَاءِ وَ لَسْتُ بِحَمْدِ اللَّهِ كَذَلِكَ وَ لَوْ كُنْتُ أُحِبُّ أَنْ يُقَالَ ذَلِكَ لَتَرَكْتُهُ انْحِطَاطاً لِلَّهِ سُبْحَانَهُ عَنْ تَنَاوُلِ مَا هُوَ أَحَقُّ بِهِ مِنَ الْعَظَمَةِ وَ الْكِبْرِيَاءِ

The most absurd of the states of the ruler in the presence of the righteous people is that he thinks with them loving the pride and places their affairs upon the arrogance. And I^-asws have disliked that there should be roaming in your thoughts that I^-asws love the listening to the eulogies and the praises, but I^-asws do not like that, by the praise of Allah^-azwj. And if I^-asws had loved for that to be said, I^-asws would have neglected it in submissiveness to Allah^-azwj the Glorious from taking what He^-azwj is more rightful with it, of the Magnificence and the Sublimeness.

وَ رُبَّمَا اسْتَحْلَى النَّاسُ الثَّنَاءَ بَعْدَ الْبَلَاءِ فَلَا تُثْنُوا عَلَيَّ بِجَمِيلِ ثَنَاءٍ لِإِخْرَاجِي نَفْسِي إِلَى اللَّهِ وَ إِلَيْكُمْ مِنَ التَّقِيَّةِ فِي حُقُوقٍ لَمْ أَفْرُغْ مِنْ أَدَائِهَا وَ فَرَائِضَ لَا بُدَّ مِنْ إِمْضَائِهَا

And sometimes the people release the praises after the afflictions, so you should not extol praises upon me^-asws with the beautiful praises of my^-asws extracting myself^-asws to Allah^-azwj and to you all of the dissimulation (Taqiyyah) regarding the rights I^-asws could not be free from fulfilling these, and the Obligations there was no escape from implementing these.

فَلَا تُكَلِّمُونِي بِمَا تُكَلَّمُ بِهِ الْجَبَابِرَةُ وَ لَا تَتَحَفَّظُوا مِنِّي بِمَا يُتَحَفَّظُ بِهِ عِنْدَ أَهْلِ الْبَادِرَةِ وَ لَا تُخَالِطُونِي‏ بِالْمُصَانَعَةِ وَ لَا تَظُنُّوا بِي اسْتِثْقَالًا فِي حَقٍ‏ قِيلَ لِي وَ لَا الْتِمَاسَ إِعْظَامٍ لِنَفْسِي فَإِنَّهُ مَنِ اسْتَثْقَلَ الْحَقَّ أَنْ يُقَالَ لَهُ أَوِ الْعَدْلَ أَنْ يُعْرَضَ عَلَيْهِ كَانَ الْعَمَلُ بِهِمَا أَثْقَلَ عَلَيْهِ

So do not speak to me^-asws with what you would speak to the tyrants with, nor keep away from me^-asws with what the people of passion are evaded, nor mingle with me^-asws with the deception, nor think of me^-asws as being heaving regarding a truth said to me, and I^-asws do not seek magnificence for myself^-asws, for the one who considers the truth to be heavy if it is said to him, or the justice if it is presented to him, the acting with these would be heaving upon him.

فَلَا تَكُفُّوا عَنْ مَقَالَةٍ بِحَقٍّ أَوْ مَشُورَةٍ بِعَدْلٍ فَإِنِّي لَسْتُ فِي نَفْسِي بِفَوْقِ أَنْ أُخْطِئَ وَ لَا آمَنُ ذَاكَ مِنْ فِعْلِي إِلَّا أَنْ يَكْفِيَ اللَّهُ مِنْ نَفْسِي مَا هُوَ أَمْلَكُ بِهِ مِنِّي فَإِنَّمَا أَنَا وَ أَنْتُمْ عَبِيدٌ مَمْلُوكُونَ لِرَبٍّ لَا رَبَّ غَيْرُهُ يَمْلِكُ مِنَّا مَا لَا نَمْلِكُ مِنْ أَنْفُسِنَا وَ أَخْرَجَنَا مِمَّا كُنَّا فِيهِ إِلَى مَا صَلَحْنَا عَلَيْهِ فَأَبْدَلَنَا بَعْدَ الضَّلَالَةِ بِالْهُدَى وَ أَعْطَانَا الْبَصِيرَةَ بَعْدَ الْعَمَى‏.

Do not refrain from speaking the truth, or consultation with fairness, for I^-asws am not within myself, above from erring, nor is that safe from my^-asws deeds. Indeed! Allah^-azwj Restrains myself^-asws, who He^-azwj is more controlling with it than I^-asws am, for rather I and you are owned slaves of a Lord^-azwj, there is no Lord^-azwj other than Him^-azwj. He^-azwj Owns from us what we do not own from ourselves, and He^-azwj Extracts us from what we would be indulging in, to what He^-azwj Corrects us upon. Thus, He^-azwj Replaces us with the guidance after straying, and Gives us the insight after the blindness’.[7]

217 و من كلام له ع في التظلم و التشكي من قريش‏

Sermon 217 – And from a speech of his^-asws regarding the grievance and the complaint from Quraysh

اللَّهُمَّ إِنِّي أَسْتَعْدِيكَ‏ عَلَى قُرَيْشٍ وَ مَنْ أَعَانَهُمْ فَإِنَّهُمْ قَدْ قَطَعُوا رَحِمِي وَ أَكْفَئُوا إِنَائِي‏ وَ أَجْمَعُوا عَلَى مُنَازَعَتِي حَقّاً كُنْتُ أَوْلَى بِهِ مِنْ غَيْرِي

O Allah^-azwj! I^-asws seek Your^-azwj Assistance against Quraysh and the ones assisting them, for they have cut-off my^-asws kinship, and overturned my^-asws pot (rights), and they united upon snatching away from me^-asws my^-asws right I^-asws was foremost with than others.

وَ قَالُوا أَلَا إِنَّ فِي الْحَقِّ أَنْ تَأْخُذَهُ وَ فِي الْحَقِّ أَنْ تُمْنَعَهُ فَاصْبِرْ مَغْمُوماً أَوْ مُتْ مُتَأَسِّفاً

And they said, ‘Indeed! It would be right if you^-asws were to take it (caliphate) and it would be right if you^-asws are prevented it, so either be patience in sadness or die in regret!’

فَنَظَرْتُ فَإِذَا لَيْسَ لِي رَافِدٌ وَ لَا ذَابٌ‏ وَ لَا مُسَاعِدٌ إِلَّا أَهْلَ بَيْتِي فَضَنَنْتُ‏ بِهِمْ عَنِ الْمَنِيَّةِ فَأَغْضَيْتُ عَلَى الْقَذَى‏ وَ جَرِعْتُ رِيقِي عَلَى الشَّجَا وَ صَبَرْتُ مِنْ كَظْمِ الْغَيْظِ عَلَى أَمَرَّ مِنَ الْعَلْقَمِ وَ آلَمَ لِلْقَلْبِ مِنْ وَخْزِ الشِّفَارِ

I^-asws looked around, and there was neither any supporter for me^-asws nor any defender, nor any assistant, except my^-asws family members. I^-asws refrained with them from the death. I^-asws closed my^-asws eyes upon the speck and swallowed my^-asws saliva upon the lump, and observed patience by swallowing the rage upon (what was) bitterer than the colocynth and more painful for the heart than slicing (carving) knives’.[8]

[قال الشريف رضي الله عنه و قد مضى هذا الكلام في أثناء خطبة متقدمة إلا أني ذكرته هاهنا لاختلاف الروايتين‏]

The (compiler) Al-Shareef, may Allah^-azwj be Pleased with him^-ra, said, ‘This speech is in two previous sermons except that I^-ra only mentioned it over here due to the differences of the two reports’.

218 و من كلام له ع في ذكر السائرين إلى البصرة لحربه ع‏

Sermon 218 – And from a speech of his^-asws in mentioning the travellers of Al-Basra to battle him^-asws

فَقَدِمُوا عَلَى عُمَّالِي وَ خُزَّانِ بَيْتِ [مَالِ‏] الْمُسْلِمِينَ الَّذِي فِي يَدَيَّ وَ عَلَى أَهْلِ مِصْرٍ كُلُّهُمْ فِي طَاعَتِي وَ عَلَى بَيْعَتِي فَشَتَّتُوا كَلِمَتَهُمْ وَ أَفْسَدُوا عَلَيَّ جَمَاعَتَهُمْ وَ وَثَبُوا عَلَى شِيعَتِي فَقَتَلُوا طَائفَةً منْهُمْ غَدْراً وَ [طَائفَةً] طَائفَةٌ عَضُّوا عَلَى أَسْيَافِهِمْ‏ فَضَارَبُوا بِهَا حَتَّى لَقُوا اللَّهَ صَادِقِينَ‏

‘They are going ahead to the office bearers and treasurers of the public treasury of the Muslims which is in my^-asws hands, and upon the people of the cities, all of them in my^-asws obedience and upon my^-asws allegiance. They divided their talk and corrupted upon their communities, and they pounced upon my^-asws Shias, and they killed a party of them by treachery, and a party hit upon their swords and they struck until they met Allah^-azwj as truthful’.[9]

219 و من كلام له ع لما مر بطلحة بن عبد الله و عبد الرحمن بن عتاب بن أسيد و هما قتيلان يوم الجمل‏

Sermon 219 – And from a speech of his^-asws when he^-asws passed by Talha and Abdul Rahman Bin Attab Bin Aseyd, and they had both been slain on the day of the camel

لَقَدْ أَصْبَحَ أَبُو مُحَمَّدٍ بِهَذَا الْمَكَانِ غَرِيباً أَمَا وَ اللَّهِ لَقَدْ كُنْتُ أَكْرَهُ أَنْ تَكُونَ قُرَيْشٌ قَتْلَى تَحْتَ بُطُونِ الْكَوَاكِبِ أَدْرَكْتُ وَتْرِي‏ مِنْ بَنِي عَبْدِ مَنَافٍ وَ [أَفْلَتَنِي أَعْيَارُ] أَفْلَتَتْنِي أَعْيَانُ بَنِي [جُمَحٍ‏] جُمَحَ لَقَدْ أَتْلَعُوا أَعْنَاقَهُمْ إِلَى أَمْرٍ لَمْ يَكُونُوا أَهْلَهُ فَوُقِصُوا دُونَهُ‏

‘Abu Muhammad has come to this strange place. But, by Allah^-azwj! I^-asws had disliked for Quraysh to be killed beneath the belly of the stars. I^-asws have come across my^-asws retaliation from the clan of Abd Manaf, and notables of the clan of Jumh have escaped me^-asws. They had brought out their necks to a matter they did not happen to be its rightful ones, and they were cut down below it’.[10]

220 و من كلام له ع في وصف السالك الطريق إلى اللّه سبحانه‏

Sermon 220 – And from a speech of his^-asws in describing the traveller on the path to Allah^-azwj the Glorious

قَدْ أَحْيَا عَقْلَهُ‏ وَ أَمَاتَ نَفْسَهُ‏ حَتَّى دَقَّ جَلِيلُهُ‏ وَ لَطُفَ غَلِيظُهُ‏ وَ بَرَقَ لَهُ لَامِعٌ كَثِيرُ الْبَرْقِ فَأَبَانَ لَهُ الطَّرِيقَ وَ سَلَكَ بِهِ السَّبِيلَ وَ تَدَافَعَتْهُ‏ الْأَبْوَابُ إِلَى بَابِ السَّلَامَةِ وَ دَارِ الْإِقَامَةِ وَ ثَبَتَتْ رِجْلَاهُ بِطُمَأْنِينَةِ بَدَنِهِ فِي قَرَارِ الْأَمْنِ وَ الرَّاحَةِ بِمَا اسْتَعْمَلَ قَلْبَهُ وَ أَرْضَى رَبَّهُ‏

‘He revived his intellect and killed off his self until his majesty (fat body) became thin, and his harshness became kindness, and there flashed for him light of many flashes of lightning and clarified the path for him and travelled with him on the way, and defended him from the doors to the door of safety and the house of staying, affirmed his legs with the wishes of his body regarding the state of safety and the rest due to what he had utilised his heart and pleased his Lord^-azwj’.[11]

221 و من كلام له ع قاله بعد تلاوته‏ أَلْهاكُمُ التَّكاثُرُ حَتَّى زُرْتُمُ الْمَقابِرَ

Sermon 221 – And from a speech of his^-asws having said it after reciting: The augmentation diverts you [102:1] Until you visit the graves [102:2]

يَا لَهُ مَرَاماً مَا أَبْعَدَهُ وَ زَوْراً مَا أَغْفَلَهُ‏ وَ خَطَراً مَا أَفْظَعَهُ لَقَدِ اسْتَخْلَوْا مِنْهُمْ أَيَّ مُدَّكِرٍ وَ تَنَاوَشُوهُمْ‏ مِنْ مَكانٍ بَعِيدٍ

Oh the wishing for it, how distant it is, and visitors, how heedless they are of it, and danger, how horrible it is. They are devoid from them of whichever lesson there is to take and instead took them from remote places.

أَ فَبِمَصَارِعِ آبَائِهِمْ يَفْخَرُونَ أَمْ بِعَدِيدِ الْهَلْكَى يَتَكَاثَرُونَ يَرْتَجِعُونَ مِنْهُمْ أَجْسَاداً خَوَتْ‏ وَ حَرَكَاتٍ سَكَنَتْ وَ لَأَنْ يَكُونُوا عِبَراً أَحَقُّ مِنْ أَنْ يَكُونُوا مُفْتَخَراً وَ لَأَنْ يَهْبِطُوا بِهِمْ جَنَابَ ذِلَّةٍ أَحْجَى‏ مِنْ أَنْ يَقُومُوا بِهِمْ مَقَامَ عِزَّةٍ

Are they priding with the graves of their forefathers of with the number of the deceased they are boasting from the bodies? The bodies are decayed, and the movements have become still, and because they are more rightful of being a lesson than from being a priding, and because it is more of an argument with a side of disgrace of descending with than for a place of honour to stand with them.

لَقَدْ نَظَرُوا إِلَيْهِمْ بِأَبْصَارِ الْعَشْوَةِ وَ ضَرَبُوا مِنْهُمْ فِي غَمْرَةِ جَهَالَةٍ وَ لَوِ اسْتَنْطَقُوا عَنْهُمْ عَرَصَاتِ تِلْكَ الدِّيَارِ الْخَاوِيَةِ وَ الرُّبُوعِ‏ الْخَالِيَةِ لَقَالَتْ ذَهَبُوا فِي الْأَرْضِ ضُلَّالًا وَ ذَهَبْتُمْ فِي أَعْقَابِهِمْ جُهَّالًا تَطَئُونَ فِي هَامِهِمْ‏ وَ تَسْتَنْبِتُونَ‏ فِي أَجْسَادِهِمْ وَ تَرْتَعُونَ‏ فِيمَا لَفَظُوا وَ تَسْكُنُونَ فِيمَا خَرَّبُوا

They had looked at them with the weak sights, and they struck from them in the wading of ignorance, and if they could speak on their behalf, the plains of those ruined houses and vacant courtyards, these would say, ‘They have gone in the ground as strayers’, and you are going in their heels in ignorance, treading in their skulls, and building buildings upon their bodies and cultivating in what had uttered, and dwelling in what they had ruined.

وَ إِنَّمَا الْأَيَّامُ بَيْنَكُمْ وَ بَيْنَهُمْ بَوَاكٍ‏ وَ نَوَائِحُ‏ عَلَيْكُمْ أُولَئِكُمْ سَلَفُ غَايَتِكُمْ‏ وَ فُرَّاطُ مَنَاهِلِكُمْ‏ الَّذِينَ كَانَتْ لَهُمْ مَقَاوِمُ‏ الْعِزِّ وَ حَلَبَاتُ‏ الْفَخْرِ مُلُوكاً وَ سُوَقاً سَلَكُوا فِي بُطُونِ الْبَرْزَخِ‏ سَبِيلًا سُلِّطَتِ الْأَرْضُ عَلَيْهِمْ فِيهِ فَأَكَلَتْ مِنْ لُحُومِهِمْ وَ شَرِبَتْ مِنْ دِمَائِهِمْ

And rather the days between you and them are crying and lamenting upon you all. They are your predecessors in their peak and ahead in reaching the watering place, those who had honourable positions for them, and they milked the pride of kings, and they have been ushered to the interior of purgatory in a way the ground has prevailed upon them being in it, so it ate from their flesh and drank their blood.

فَأَصْبَحُوا فِي فَجَوَاتِ‏ قُبُورِهِمْ جَمَاداً لَا يَنْمُونَ‏ وَ ضِمَاراً لَا يُوجَدُونَ لَا يُفْزِعُهُمْ وُرُودُ الْأَهْوَالِ وَ لَا يَحْزُنُهُمْ تَنَكُّرُ الْأَحْوَالِ وَ لَا يَحْفِلُونَ‏ بِالرَّوَاجِفِ‏ وَ لَا يَأْذَنُونَ‏ لِلْقَوَاصِفِ‏

They have come to be in hollowness of their graves as inanimate objects not growing (anymore), and hidden, nor to be found (anymore). They are neither panicking at the arrival of horrors nor are they grieving at the adverse situations, nor do they care with the earthquakes, nor are they listening to the thunders.

غُيَّباً لَا يُنْتَظَرُونَ وَ شُهُوداً لَا يَحْضُرُونَ وَ إِنَّمَا كَانُوا جَمِيعاً فَتَشَتَّتُوا وَ [أُلَّافاً] آلَافاً فَافْتَرَقُوا وَ مَا عَنْ طُولِ عَهْدِهِمْ وَ لَا بُعْدِ مَحَلِّهِمْ عَمِيَتْ أَخْبَارُهُمْ وَ صَمَّتْ‏ دِيَارُهُمْ وَ لَكِنَّهُمْ سُقُوا كَأْساً بَدَّلَتْهُمْ بِالنُّطْقِ خَرَساً وَ بِالسَّمْعِ صَمَماً وَ بِالْحَرَكَاتِ سُكُوناً

They are hidden (gone), not being awaited, and witnesses not being present, and rather they were together, so they are (now) scattered, and were compiled (as battalions), now they are separated. Neither it has not been long, their time (in the world), nor is their neighbourhood far. Their news is blinded (not known), and their houses are silent (from them), but they have been quenched a cup (of death) which has replaced their talking with muteness, and the hearing with the deafness, and the movement with the stillness.

فَكَأَنَّهُمْ فِي ارْتِجَالِ الصِّفَةِ صَرْعَى‏ سُبَاتٍ‏ جِيرَانٌ لَا يَتَأَنَّسُونَ وَ أَحِبَّاءُ لَا يَتَزَاوَرُونَ بَلِيَتْ‏ بَيْنَهُمْ عُرَا التَّعَارُفِ وَ انْقَطَعَتْ مِنْهُمْ أَسْبَابُ الْإِخَاءِ فَكُلُّهُمْ وَحِيدٌ وَ هُمْ جَمِيعٌ وَ بِجَانِبِ الْهَجْرِ وَ هُمْ أَخِلَّاءُ

It is as if they are in a hopeless state, lying down in a sleep, neighbours not comforting each other, and loved ones nor visiting each other. The handhold of familiarity has decayed between them, and the means of brotherhood has been terminated from them. All of them are alone while they are a group, and they are strangers while they are friends.

لَا يَتَعَارَفُونَ لِلَيْلٍ صَبَاحاً وَ لَا لِنَهَارٍ مَسَاءً أَيُّ الْجَدِيدَيْنِ‏ ظَعَنُوا فِيهِ كَانَ عَلَيْهِمْ سَرْمَداً شَاهَدُوا مِنْ أَخْطَارِ دَارِهِمْ أَفْظَعَ مِمَّا خَافُوا وَ رَأَوْا مِنْ آيَاتِهَا أَعْظَمَ مِمَّا قَدَّرُوا-

They are neither recognising a morning for a night, nor an evening for a day which of the two is newer. They are pretending in it. These are constantly upon them. They are witnessing the dangers of their houses to be more terrible than what they had feared, and they are seeing from its signs to be mightier than what they have estimated.

[فَكِلَا] فَكِلْتَا الْغَايَتَيْنِ‏ مُدَّتْ لَهُمْ إِلَى مَبَاءَةٍ فَاتَتْ مَبَالِغَ الْخَوْفِ وَ الرَّجَاءِ فَلَوْ كَانُوا يَنْطِقُونَ بِهَا لَعَيُّوا بِصِفَةِ مَا شَاهَدُوا وَ مَا عَايَنُوا وَ لَئِنْ عَمِيَتْ آثَارُهُمْ وَ انْقَطَعَتْ أَخْبَارُهُمْ لَقَدْ رَجَعَتْ فِيهِمْ أَبْصَارُ الْعِبَرِ وَ سَمِعَتْ عَنْهُمْ آذَانُ الْعُقُولِ وَ تَكَلَّمُوا مِنْ غَيْرِ جِهَاتِ النُّطْقِ

Both the peaks (Paradise and Hell) have been extended for them up to beyond reach of fear and hope. If they could have spoken with it, they would have been unable to describe what they are witnessing and what they are seeing, and even though their traces have been hidden and their news has been cut, the sight can return with the lessons among them, and the ears of intellect can hear about them, and they can talk from without the aspects of speaking.

فَقَالُوا كَلَحَتِ‏ الْوُجُوهُ النَّوَاضِرُ وَ خَوَتِ‏ الْأَجْسَامُ النَّوَاعِمُ وَ لَبِسْنَا أَهْدَامَ‏ الْبِلَى وَ تَكَاءَدَنَا ضِيقُ الْمَضْجَعِ وَ تَوَارَثْنَا الْوَحْشَةَ وَ [تَهَدَّمَتْ‏] تَهَكَّمَتْ‏ عَلَيْنَا الرُّبُوعُ‏ الصُّمُوتُ فَانْمَحَتْ مَحَاسِنُ أَجْسَادِنَا وَ تَنَكَّرَتْ مَعَارِفُ صُوَرِنَا وَ طَالَتْ فِي مَسَاكِنِ الْوَحْشَةِ إِقَامَتُنَا وَ لَمْ نَجِدْ مِنْ كَرْبٍ فَرَجاً وَ لَا مِنْ ضِيقٍ مُتَّسَعاً

They are saying, ‘The grinning faces have frowned, and the delicate bodies have crumbled, we are wearing the decaying clothes, and it is gruesome upon us the narrowness of the lying places, and we have inherited the loneliness, and the silent staying places are getting ruined upon us. The beauty of our bodies has been erased, and our known features are abhorrent, and, and our stay in the dwellings of loneliness is prolonged, and we cannot find any relief nearby nor any vastness from narrowness.

‏ فَلَوْ مَثَّلْتَهُمْ بِعَقْلِكَ أَوْ كُشِفَ عَنْهُمْ مَحْجُوبُ الْغِطَاءِ لَكَ وَ قَدِ ارْتَسَخَتْ‏ أَسْمَاعُهُمْ بِالْهَوَامِ‏ فَاسْتَكَّتْ‏ وَ اكْتَحَلَتْ أَبْصَارُهُمْ بِالتُّرَاب فَخَسَفَتْ‏ وَ تَقَطَّعَتِ الْأَلْسِنَةُ فِي أَفْوَاهِهِمْ بَعْدَ ذَلَاقَتِهَا وَ هَمَدَتِ الْقُلُوبُ فِي صُدُورِهِمْ بَعْدَ يَقَظَتِهَا

If you were to portray with your intellect or if the veils of covering were to be removed from them for you, and their ears have been eaten up by the insects so they are deaf, and their eyes have been applied with the Kohl of dust so they are blinded, and the tongues in their mouths have been cut into pieces after their eloquence, and the hearts have been demolished in their chests after their wakefulness.

وَ عَاثَ‏ فِي كُلِّ جَارِحَةٍ مِنْهُمْ جَدِيدُ بِلًى‏ سَمَّجَهَا وَ سَهَّلَ طُرُقَ الْآفَةِ إِلَيْهَا مُسْتَسْلِمَاتٍ فَلَا أَيْدٍ تَدْفَعُ وَ لَا قُلُوبٌ تَجْزَعُ لَرَأَيْتَ أَشْجَانَ قُلُوبٍ‏ وَ أَقْذَاءَ عُيُونٍ

And the spoiling in every limb from them is a renewed decay of its ugliness, and the paths of calamities have been pave to it. They have surrendered, so there is neither any hand to defend nor any heart to grieve. You will see the sorrowness of the hearts and the specks of the eyes.

‏ لَهُمْ فِي كُلِّ فَظَاعَةٍ صِفَةُ حَالٍ لَا تَنْتَقِلُ وَ غَمْرَةٌ لَا تَنْجَلِي فَكَمْ أَكَلَتِ الْأَرْضُ مِنْ عَزِيزِ جَسَدٍ وَ أَنِيقِ‏ لَوْنٍ كَانَ فِي الدُّنْيَا غَذِيَ‏ تَرَفٍ وَ رَبِيبَ‏ شَرَفٍ يَتَعَلَّلُ‏ بِالسُّرُورِ فِي سَاعَةِ حُزْنِهِ وَ يَفْزَعُ إِلَى السَّلْوَةِ إِنْ مُصِيبَةٌ نَزَلَتْ بِهِ ضَنّاً بِغَضَارَةِ عَيْشِهِ‏ وَ شَحَاحَةً بِلَهْوِهِ وَ لَعِبِهِ

For them, in every atrocity, there is an attribute of a situation not changing, and an adversity nor clearing away. How many an honourable body being of dazzling beauty has been consumed by the earth. In the world he had been provided with luxuries and nurtured in nobility. He was pre-occupied with the happiness in a time of grief, and if a calamity befell him he panicked to the pleasures and goodness of his life by his playing and sports.

فَبَيْنَا هُوَ يَضْحَكُ إِلَى الدُّنْيَا وَ تَضْحَكُ إِلَيْهِ فِي ظِلِّ عَيْشٍ غَفُولٍ‏ إِذْ وَطِئَ الدَّهْرُ بِهِ حَسَكَهُ‏ وَ نَقَضَتِ الْأَيَّامُ قُوَاهُ وَ نَظَرَتْ إِلَيْهِ الْحُتُوفُ‏ مِنْ كَثَبٍ‏ فَخَالَطَهُ‏ بَثٌ‏ لَا يَعْرِفُهُ وَ نَجِيُ‏ هَمٍّ مَا كَانَ يَجِدُهُ وَ تَوَلَّدَتْ فِيهِ فَتَرَاتُ‏ عِلَلٍ آنَسَ مَا كَانَ بِصِحَّتِهِ

While he was smiling at the world and the world was smiling at him in the shade of a life of heedlessness, when the times trampled him with thorns and the days broke his strength, and the death looked at him from nearby. So there mingled with him grief he had not known, and whispering of worries he had not felt before, and natural illnesses were produced in him (instead of) what health he had been with.

فَفَزِعَ إِلَى مَا كَانَ عَوَّدَهُ الْأَطِبَّاءُ مِنْ تَسْكِينِ الْحَارِّ بِالْقَارِّ وَ تَحْرِيكِ الْبَارِدِ بِالْحَارِّ فَلَمْ يُطْفِئْ بِبَارِدٍ إِلَّا ثَوَّرَ حَرَارَةً وَ لَا حَرَّكَ بِحَارٍّ إِلَّا هَيَّجَ بُرُودَةً وَ لَا اعْتَدَلَ بِمُمَازِجٍ‏ لِتِلْكَ الطَّبَائِعِ إِلَّا أَمَدَّ مِنْهَا كُلَّ ذَاتِ دَاءٍ حَتَّى فَتَرَ مُعَلِّلُهُ‏ وَ ذَهَلَ مُمَرِّضُهُ وَ تَعَايَا أَهْلُهُ بِصِفَةِ دَائِهِ وَ خَرِسُوا عَنْ جَوَابِ السَّائِلينَ عَنْهُ

So he panicked to what the doctors had familiarised him for settling the heat with the cold, and stirring the cold with the hot. But nothing was extinguished with the cold except eruption of (more) heat, nor stirred by the hot except agitating (more) coldness, nor could he adjust the mood of that nature except there was an extension from it of every with a disease until his illnesses increased and his nurses were helpless and his family lost the ability to describe his illness and they were mute from answering the questioners about him.

وَ تَنَازَعُوا دُونَهُ شَجِيَّ خَبَرٍ يَكْتُمُونَهُ فَقَائِلٌ يَقُولُ هُوَ لِمَا بِهِ‏ وَ مُمَنٍ‏ لَهُمْ إِيَابَ‏ عَافِيَتِهِ وَ مُصَبِّرٌ لَهُمْ عَلَى فَقْدِهِ يُذَكِّرُهُمْ أُسَى‏ الْمَاضِينَ مِنْ قَبْلِهِ

And they contended with each other besides him, concealing the serious news. A speaker said, ‘He is with what he is with’, and he consoled them with hopes of his good health, and (someone) advised them with being patient upon his loss reminding them of the examples of the past ones from before him.

فَبَيْنَا هُوَ كَذَلِكَ عَلَى جَنَاحٍ مِنْ فِرَاقِ الدُّنْيَا وَ تَرْكِ الْأَحِبَّةِ إِذْ عَرَضَ لَهُ عَارِضٌ مِنْ غُصَصِهِ فَتَحَيَّرَتْ نَوَافِذُ فِطْنَتِهِ‏ وَ يَبِسَتْ رُطُوبَةُ لِسَانِهِ

While he was like that upon a wing (verge) of separating from the world and leaving the life, when a choke from his chokings presented to him. The implementations of his discernments was bewildered, and wetness of his tongue dried up.

فَكَمْ مِنْ مُهِمٍّ مِنْ جَوَابِهِ عَرَفَهُ فَعَيَ‏ عَنْ رَدِّهِ وَ دُعَاءٍ مُؤْلِمٍ بِقَلْبِهِ سَمِعَهُ فَتَصَامَّ عَنْهُ مِنْ كَبِيرٍ كَانَ يُعَظِّمُهُ أَوْ صَغِيرٍ كَانَ يَرْحَمُهُ وَ إِنَّ لِلْمَوْتِ لَغَمَرَاتٍ‏ هِيَ أَفْظَعُ مِنْ أَنْ تُسْتَغْرَقَ بِصِفَةٍ أَوْ تَعْتَدِلَ عَلَى عُقُولِ‏ أَهْلِ الدُّنْيَا

How many important questions he knew its answer but he was unable to respond to it, and a call painful to his heart, he heard it but was deaf from it, from an elder he used to revere or a young one he used to be merciful with. For the death there are pangs which are more terrible which can be enwrapped by its description, or can be realised by intellects of people of the world’. [12]

222 و من كلام له ع قاله عند تلاوته‏ يُسَبِّحُ لَهُ فِيها بِالْغُدُوِّ وَ الْآصالِ رِجالٌ لا تُلْهِيهِمْ تِجارَةٌ وَ لا بَيْعٌ عَنْ ذِكْرِ اللَّهِ‏

Sermon 222 – And from a speech of his^-asws having said it at the recitation of: Men whom neither trading nor selling diverts them from the Zikr of Allah [24:37].

إِنَّ اللَّهَ سُبْحَانَهُ وَ تَعَالَى جَعَلَ الذِّكْرَ جِلاءً لِلْقُلُوبِ تَسْمَعُ بِهِ بَعْدَ الْوَقْرَةِ وَ تُبْصِرُ بِهِ بَعْدَ الْعَشْوَةِ وَ تَنْقَادُ بِهِ بَعْدَ الْمُعَانَدَةِ

‘Allah^-azwj Glorious has Made the Zikr to be a polishing for the hearts to hear with it after the deafness and be insightful with it after the blindness, and succumb with it after the obstinacy.

وَ مَا بَرِحَ لِلَّهِ عَزَّتْ آلَاؤُهُ فِي الْبُرْهَةِ بَعْدَ الْبُرْهَةِ وَ فِي أَزْمَانِ الْفَتَرَاتِ‏ عِبَادٌ نَاجَاهُمْ‏ فِي فِكْرِهِمْ وَ كَلَّمَهُمْ فِي ذَاتِ عُقُولِهِمْ

And there did not depart for Allah^-azwj His^-azwj Mighty Favours in the period after the period, and in times are the times of gap period (of the Prophets^-as), servants He^-azwj Rescued them in their thinking, and Spoke to them with their intellects.

فَاسْتَصْبَحُوا بِنُورِ يَقَظَةٍ فِي [الْأَسْمَاعِ وَ الْأَبْصَارِ] الْأَبْصَارِ وَ الْأَسْمَاعِ وَ الْأَفْئِدَةِ يُذَكِّرُونَ بِأَيَّامِ اللَّهِ وَ يُخَوِّفُونَ مَقَامَهُ بِمَنْزِلَةِ الْأَدِلَّةِ فِي الْفَلَوَاتِ‏ مَنْ أَخَذَ الْقَصْدَ حَمِدُوا إِلَيْهِ طَرِيقَهُ وَ بَشَّرُوهُ بِالنَّجَاةِ وَ مَنْ أَخَذَ يَمِيناً وَ شِمَالًا ذَمُّوا إِلَيْهِ الطَّرِيقَ وَ حَذَّرُوهُ مِنَ الْهَلَكَةِ وَ كَانُوا كَذَلِكَ مَصَابِيحَ تِلْكَ الظُّلُمَاتِ وَ أَدِلَّةَ تِلْكَ الشُّبُهَاتِ

So, they became awakened by the Noor in the hearing and the sight and the heart, remembering the days of Allah^-azwj and fearing His^-azwj Pausing them in the status of pointers in the wilderness. One who took with the middle path was praising Him^-azwj His^-azwj Path and His^-azwj Glad tidings with the salvation, and the one who took to the right and the left, they condemned His^-azwj path, and they were cautioned of the destruction, and they were like that, lamps in that darkness, and pointer in those suspicions.

وَ إِنَّ لِلذِّكْرِ لَأَهْلًا أَخَذُوهُ مِنَ الدُّنْيَا بَدَلًا فَلَمْ تَشْغَلْهُمْ تِجَارَةٌ وَ لَا بَيْعٌ عَنْهُ يَقْطَعُونَ بِهِ أَيَّامَ الْحَيَاةِ وَ يَهْتِفُونَ‏ بِالزَّوَاجِرِ عَنْ مَحَارِمِ اللَّهِ فِي أَسْمَاعِ الْغَافِلِينَ وَ يَأْمُرُونَ بِالْقِسْطِ وَ يَأْتَمِرُونَ بِهِ‏ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ وَ يَتَنَاهَوْنَ عَنْهُ-

And for the Zikr there are people who have taking it as a replacement from the world, so neither trade nor selling pre-occupies them from it. By (Zikr) they are cutting the days of the life, and they are alerting with the rebukes from the Prohibitions of Allah^-azwj into the ears of the heedless ones, and instructing them with the fairness by practicing it, and they are forbidding from the evil and are staying away from it.

[فَكَأَنَّهُمْ‏] فَكَأَنَّمَا قَطَعُوا الدُّنْيَا إِلَى الْآخِرَةِ وَ هُمْ فِيهَا فَشَاهَدُوا مَا وَرَاءَ ذَلِكَ

It is as if they are cutting across the world to the Hereafter while they are in it, so they are witnessing what is beyond that.

فَكَأَنَّمَا اطَّلَعُوا غُيُوبَ أَهْلِ الْبَرْزَخِ‏ فِي طُولِ الْإِقَامَةِ فِيهِ وَ حَقَّقَتِ الْقِيَامَةُ عَلَيْهِمْ عِدَاتِهَا فَكَشَفُوا غِطَاءَ ذَلِكَ لِأَهْلِ الدُّنْيَا حَتَّى كَأَنَّهُمْ يَرَوْنَ مَا لَا يَرَى النَّاسُ وَ يَسْمَعُونَ مَا لَا يَسْمَعُونَ

It is as if they are notified of the hidden matters of the people of purgatory regarding the length of their stay in it, and the Qiyamah has been proven true upon them of its Promises. So they uncovered that covering of people of the world until it was as if they were seeing what the people could not see, and they were hearing what they could not hear.

فَلَوْ مَثَّلْتَهُمْ لِعَقْلِكَ فِي مَقَاوِمِهِمُ‏ الْمَحْمُودَةِ وَ مَجَالِسِهِمُ الْمَشْهُودَةِ وَ قَدْ نَشَرُوا دَوَاوِينَ‏ أَعْمَالِهِمْ وَ فَرَغُوا لِمُحَاسَبَةِ أَنْفُسِهِمْ عَلَى كُلِّ صَغِيرَةٍ وَ كَبِيرَةٍ أُمِرُوا بِهَا فَقَصَّرُوا عَنْهَا أَوْ نُهُوا عَنْهَا فَفَرَّطُوا فيهَا وَ حَمَّلُوا ثِقَلَ أَوْزَارِهمْ‏ ظُهُورَهُمْ فَضَعُفُوا عَنِ الِاسْتِقْلَالِ بِهَا

If you were to resemble them to your intellect in their praise-worthy positions and their witnessed gatherings, and the registers of their deeds having been published, and they are free for the Reckoning themselves upon every minor and major sin, and they have been Commanded with but they were deficient about these, and they had been Forbidden from it but there were excessive in it, and they were loaded with the weight of their burdens on their backs, so they were too weak to be independent with it.

فَنَشَجُوا نَشِيجاً وَ تَجَاوَبُوا نَحِيباً يَعِجُّونَ‏ إِلَى رَبِّهِمْ مِنْ مَقَامِ نَدَمٍ وَ اعْتِرَافٍ لَرَأَيْتَ أَعْلَامَ هُدًى وَ مَصَابِيحَ دُجًى قَدْ حَفَّتْ بِهِمُ الْمَلَائِكَةُ وَ تَنَزَّلَتْ عَلَيْهِمُ السَّكِينَةُ وَ فُتِحَتْ لَهُمْ أَبْوَابُ السَّمَاءِ وَ أُعِدَّتْ لَهُمْ مَقَاعِدُ الْكَرَامَاتِ فِي مَقْعَدٍ اطَّلَعَ اللَّهُ عَلَيْهِمْ فِيهِ

They wept with a crying and they whimpered with whisperings, bewailing to their Lord^-azwj from a position of regret, and acknowledgement, you will see (them as) flags of guidance, and lamps for darkness, the Angels to have surrounded them, and the tranquillity having descended upon them, and the gateways of the sky opened up for them, and the honourable seats to have been prepared for them in the position Allah^-azwj had Notified them regarding it.

فَرَضِيَ سَعْيَهُمْ وَ حَمِدَ مَقَامَهُمْ يَتَنَسَّمُونَ‏ بِدُعَائِهِ رَوْحَ التَّجَاوُزِ رَهَائِنُ فَاقَةٍ إِلَى فَضْلِهِ وَ أُسَارَى ذِلَّةٍ لِعَظَمَتِهِ جَرَحَ طُولُ الْأَسَى‏ قُلُوبَهُمْ وَ طُولُ الْبُكَاءِ عُيُونَهُمْ

He^-azwj is Pleased with their striving and Praised their positions, as they breathed in His^-azwj Call the breeze of the aromatic transcendence. They are destitute to His^-azwj Grace, and humiliation of imprisonment to His^-azwj Magnificence. The prolonged imprisoned as injured their hearts, and the length of the crying (has injured) their eyes.

لِكُلِّ بَابِ رَغْبَةٍ إِلَى اللَّهِ مِنْهُمْ يَدٌ قَارِعَةٌ يَسْأَلُونَ مَنْ لَا تَضِيقُ لَدَيْهِ الْمَنَادِحُ‏ وَ لَا يَخِيبُ عَلَيْهِ الرَّاغِبُونَ فَحَاسِبْ نَفْسَكَ لِنَفْسِكَ فَإِنَّ غَيْرَهَا مِنَ الْأَنْفُسِ لَهَا حَسِيبٌ غَيْرُكَ‏

For every door there is a desire to Allah^-azwj from them, a hand they are knocking with. They are asking the One^-azwj there is no restriction for His^-azwj Generosity, nor are the desirous disappointed to Him^-azwj. Therefore reckon yourself for yourself, for other souls will have a reckoning (for you) besides you’.[13]

223 و من كلام له ع قاله عند تلاوته‏ يا أَيُّهَا الْإِنْسانُ ما غَرَّكَ بِرَبِّكَ الْكَرِيمِ‏ ‏

Sermon 223 – And from a speech of his^-asws at the recitation of: O you, the human being! What deceived you with your Lord, the Benevolent? [82:6].

أَدْحَضُ مَسْئُولٍ حُجَّةً وَ أَقْطَعُ مُغْتَرٍّ مَعْذِرَةً لَقَدْ أَبْرَحَ‏ جَهَالَةً بِنَفْسِهِ يَا أَيُّهَا الْإِنْسَانُ مَا جَرَّأَكَ عَلَى ذَنْبِكَ وَ مَا غَرَّكَ بِرَبِّكَ وَ مَا أَنَّسَكَ بِهَلَكَةِ نَفْسِكَ أَ مَا مِنْ دَائِكَ بُلُولٌ‏ أَمْ لَيْسَ مِنْ نَوْمَتِكَ [نَوْمِكَ‏] يَقَظَةٌ

‘I^-asws hereby refute the argument of the questioner, and cut-off his excuses and have left him to his own ignorance. O human being! What has made you to be audacious upon your sins, and what has made you to be careless about your Lord^-azwj, and what has made you to be satisfied with the destruction of your own self. Is there no cure for your sickness and no awakening from your sleep?

أَ مَا تَرْحَمُ مِنْ نَفْسِكَ مَا تَرْحَمُ مِنْ غَيْرِهَا فَلَرُبَّمَا تَرَى الضَّاحِيَ لِحَرِّ الشَّمْسِ فَتُظِلُّهُ أَوْ تَرَى الْمُبْتَلَى بِأَلَمٍ يُمِضُّ جَسَدَهُ فَتَبْكِي رَحْمَةً لَهُ فَمَا صَبَّرَكَ عَلَى دَائِكَ وَ جَلَّدَكَ عَلَى مَصَائِبِكَ وَ عَزَّاكَ مِنَ الْبُكَاءِ عَلَى نَفْسِكَ وَ هِيَ أَعَزُّ الْأَنْفُسِ عَلَيْكَ وَ كَيْفَ لَا يُوقِظُكَ خَوْفُ بَيَاتِ نَقِمَةٍ وَ قَدْ تَوَرَّطْتَ بِمَعَاصِيهِ مَدَارِجَ سَطَوَاتِهِ

But have you no pity for yourself like you have upon the others? Sometimes you see the one exposed to the sun, so you provide him with the shade, or you see someone afflicted with pains on his body, so you cry out of mercy for him. So, what makes you to be patient upon your own sickness and firm upon your own calamities, and what has consoled you from weeping upon yourself, although your life is more precious to you. And how come the fear of an ailment does not keep you awake at nights although you are on your way to the Wrath of Allah^-azwj due to your sins?

فَتَدَاوَ مِنْ دَاءِ الْفَتْرَةِ فِي قَلْبِكَ بِعَزِيمَةٍ وَ مِنْ كَرَى الْغَفْلَةِ فِي نَاظِرِكَ بِيَقَظَةٍ وَ كُنْ لِلَّهِ مُطِيعاً وَ بِذِكْرِهِ آنِساً وَ تَمَثَّلْ فِي حَالِ تَوَلِّيكَ عَنْهُ إِقْبَالَهُ عَلَيْكَ يَدْعُوكَ إِلَى عَفْوِهِ وَ يَتَغَمَّدُكَ بِفَضْلِهِ وَ أَنْتَ مُتَوَلٍّ عَنْهُ إِلَى غَيْرِهِ

Therefore, medicate from the sickness of the stagnation in your heart with determination, and from the sleep of heedlessness in your looks with the wakefulness and be obedient to Allah^-azwj and be comforted with His^-azwj Zikr, and picture (yourself) being is a state of turning away from Him^-azwj and He^-azwj is Coming towards you^-azwj Calling you to His^-azwj Pardon and Covering you in of His^-azwj Grace while you are turning away from Him^-azwj to someone else.

فَتَعَالَى مِنْ قَوِيٍّ مَا أَكْرَمَهُ وَ أَحْلَمَهُ وَ تَوَاضَعْتَ مِنْ ضَعِيفٍ مَا أَجْرَأَكَ عَلَى مَعْصِيَتِهِ وَ أَنْتَ فِي كَنَفِ سِتْرِهِ مُقِيمٌ وَ فِي سَعَةِ فَضْلِهِ مُتَقَلِّبٌ

He^-azwj is Exalted from strength. How Benevolent He^-azwj is and Forbearing, while you are humbled from weakness. How audacious you are upon disobeying Him^-azwj and you are staying in the canopy of His^-azwj veil and turning in the vastness of His^-azwj Grace!

فَلَمْ يَمْنَعْكَ فَضْلَهُ وَ لَمْ يَهْتِكْ عَنْكَ سِتْرَهُ بَلْ لَمْ تَخْلُ مِنْ لُطْفِهِ مَطْرَفَ عَيْنٍ فِي نِعْمَةٍ يُحْدِثُهَا لَكَ أَوْ سَيِّئَةٍ يَسْتُرُهَا عَلَيْكَ أَوْ بَلِيَّةٍ يَصْرِفُهَا عَنْكَ فَمَا ظَنُّكَ بِهِ لَوْ أَطَعْتَهُ‏

But He^-azwj does not Prevent you of His^-azwj Grace and does Take away His^-azwj veil away from you, but you have not been vacant from His^-azwj Kindness for the blink of an eye, being in the bounties He^-azwj Keeps Bringing into occurrence for you, or evil deeds He^-azwj has Concealed upon you, or an affliction He^-azwj has Turned it away from you. So, what are your thoughts of Him^-azwj, had you obeyed Him^-azwj?

وَ ايْمُ اللَّهِ لَوْ أَنَّ هَذِهِ الصِّفَةَ كَانَتْ فِي مُتَّفِقَيْنِ فِي الْقُوَّةِ مُتَوَازِنَيْنِ فِي الْقُدْرَةِ لَكُنْتَ أَوَّلَ حَاكِمٍ عَلَى نَفْسِكَ بِذَمِيمِ الْأَخْلَاقِ وَ مَسَاوِئِ الْأَعْمَالِ

And I^-asws swear by Allah^-azwj! If these attributes had been in two being compatible in the strength, matching each other in might, you would have been the first judge upon yourself with condemning the manners and evil deeds.

وَ حَقّاً أَقُولُ مَا الدُّنْيَا غَرَّتْكَ وَ لَكِنْ بِهَا اغْتَرَرْتَ وَ لَقَدْ كَاشَفَتْكَ بِالْعِظَاتِ وَ آذَنَتْكَ عَلَى سَوَاءٍ وَ لَهِيَ بِمَا تَعِدُكَ مِنْ نُزُولِ الْبَلَاءِ بِجِسْمِكَ وَ النَّقْصُ فِي قُوَّتِكَ أَصْدَقُ وَ أَوْفَى مِنْ أَنْ تَكْذِبَكَ أَوْ تَغُرَّكَ

And truly I^-asws am saying! The world has not deceived you, but you have deceived yourself with it, and it had uncovered the advice for you and has proclaimed to you upon the equalness, it is with what you had been threatened of the descent of the afflictions in your body and the reduction in your strength. I^-asws am being truthful and loyal to be lying to you or deceiving you.

وَ لَرُبَّ نَاصِحٍ لَهَا عِنْدَكَ مُتَّهَمٌ وَ صَادِقٍ مِنْ خَبَرِهَا مُكَذَّبٌ وَ لَئِنْ تَعَرَّفْتَهَا فِي الدِّيَارِ الْخَاوِيَةِ وَ الرُّبُوعِ الْخَالِيَةِ لَتَجِدَنَّهَا مِنْ حُسْنِ تَذْكِيرِكَ وَ بَلَاغِ مَوْعِظَتِكَ بِمَحَلَّةِ الشَّفِيقِ عَلَيْكَ وَ الشَّحِيحِ بِكَ

And sometimes the advisers of it are accused in your presence, and a truthful one is belied of its news, and if you were to know it in the collapsed houses and the empty quarters (ruins), you will find it a goodly reminder for you and far-reaching preaching for you with a place of the One^-azwj Compassionate upon you, and Cares for you.

وَ لَنِعْمَ دَارُ مَنْ لَمْ يَرْضَ بِهَا دَاراً وَ مَحَلُّ مَنْ لَمْ يُوَطِّنْهَا مَحَلًّا وَ إِنَّ السُّعَدَاءَ بِالدُّنْيَا غَداً هُمُ الْهَارِبُونَ مِنْهَا الْيَوْمَ

And best is a house for the one not pleased with it as a house, and a place for one not making it a place of homeland, and that the fortunate ones with the world tomorrow, they are the one fleeing away from it today.

إِذَا رَجَفَتِ الرَّاجِفَةُ وَ حَقَّتْ بِجَلَائِلِهَا الْقِيَامَةُ وَ لَحِقَ بِكُلِّ مَنْسِكٍ أَهْلُهُ وَ بِكُلِّ مَعْبُودٍ عَبَدَتُهُ وَ بِكُلِّ مُطَاعٍ أَهْلُ طَاعَتِهِ

When the earthquakes shake, and the Qiyamah is proven true with its majesty, and every ritual will be joined with its people, and with every deity will be its worshipper, and with every obeyed one will be people having obeyed him.

فَلَمْ يُجْزَ فِي عَدْلِهِ وَ قِسْطِهِ يَوْمَئِذٍ خَرْقُ بَصَرٍ فِي الْهَوَاءِ وَ لَا هَمْسُ قَدَمٍ فِي الْأَرْضِ إِلَّا بِحَقِّهِ فَكَمْ حُجَّةٍ يَوْمَ ذَاكَ دَاحِضَةٌ وَ عَلَائِقِ عُذْرٍ مُنْقَطِعَةٌ

On that Day it will not be allowed in His^-azwj Justice and His^-azwj Fairness, a pinhole of a sight in the air, nor whisper of a foot in the ground except by its right. So how many an argument will be voided on that Day, and related excuses cut off.

فَتَحَرَّ مِنْ أَمْرِكَ مَا يَقُومُ بِهِ عُذْرُكَ وَ تَثْبُتُ بِهِ حُجَّتُكَ وَ خُذْ مَا يَبْقَى لَكَ مِمَّا لَا تَبْقَى لَهُ وَ تَيَسَّرْ لِسَفَرِكَ وَ شِمْ بَرْقَ النَّجَاةِ وَ ارْحَلْ مَطَايَا التَّشْمِيرِ.

So, scrutinise from your affairs what your excuse can be standing with, and your argument can be proven with, and take whatever remains for you from what there is no lasting for it, and travel on your journey, and smell the flash of salvation, and roll up your belongings for the departure!’[14]

224 و من كلام له ع يتبرأ من الظلم‏

Sermon 224 – And from a speech of his^-asws disavowing from the injustice

وَ اللَّهِ لَأَنْ أَبِيتَ عَلَى حَسَكِ السَّعْدَانِ‏ مُسَهَّداً أَوْ أُجَرَّ فِي الْأَغْلَالِ مُصَفَّداً أَحَبُّ إِلَيَّ مِنْ أَنْ أَلْقَى اللَّهَ وَ رَسُولَهُ يَوْمَ الْقِيَامَةِ ظَالِماً لِبَعْضِ الْعِبَادِ وَ غَاصِباً لِشَيْ‏ءٍ مِنَ الْحُطَامِ وَ كَيْفَ أَظْلِمُ أَحَداً لِنَفْسٍ يُسْرِعُ إِلَى الْبِلَى قُفُولُهَا وَ يَطُولُ فِي الثَّرَى‏ حُلُولُهَا

‘By Allah^-azwj! If I were to spend a night upon the thorns of Al-Sa’dan (a thorny bush) being awake, and I^-asws am dragged bound in shackles, it would be more beloved to me^-asws than if I^‑asws were to meet Allah^-azwj and His^-azwj Rasool^-saww on the Day of Qiyamah having been unjust to one of the servants and having usurped something from the debris (of the world). And how can I^-asws be unjust to any soul its body is hastening to the decay and its permeation is prolonged in the soil.

وَ اللَّهِ لَقَدْ رَأَيْتُ عَقِيلًا وَ قَدْ أَمْلَقَ‏ حَتَّى اسْتَمَاحَنِي‏ مِنْ بُرِّكُمْ‏ صَاعاً وَ رَأَيْتُ صِبْيَانَهُ شُعْثَ‏ الشُّعُورِ غُبْرَ الْأَلْوَانِ مِنْ فَقْرِهِمْ كَأَنَّمَا سُوِّدَتْ وُجُوهُهُمْ بِالْعِظْلِمِ‏ وَ عَاوَدَنِي مُؤَكِّداً وَ كَرَّرَ عَلَيَّ الْقَوْلَ مُرَدِّداً فَأَصْغَيْتُ إِلَيْهِ سَمْعِي فَظَنَّ أَنِّي أَبِيعُهُ دِينِي وَ أَتَّبِعُ قِيَادَهُ‏ مُفَارِقاً طَرِيقَتِي

By Allah^-azwj! I^-asws have seen (my^-asws brother) Aqeel and he had become bankrupt to the extent that he asked me^-asws for a Sa’a (3kg) of your wheat, and I^-asws saw his children as of shaggy types due to their poverty, and if their faces had been darkened with the dark indigo. And he kept coming back and reiterating the word upon me^-asws. I^-asws listened intently to him and he thought that I^-asws would sell my^-asws religion to him and follow his lead separating from my^-asws path.

فَأَحْمَيْتُ‏ لَهُ حَدِيدَةً ثُمَّ أَدْنَيْتُهَا مِنْ جِسْمِهِ لِيَعْتَبِرَ بِهَا فَضَجَّ ضَجِيجَ ذِي دَنَفٍ‏ مِنْ أَلَمِهَا وَ كَادَ أَنْ يَحْتَرِقَ مِنْ مِيسَمِهَا فَقُلْتُ لَهُ ثَكِلَتْكَ الثَّوَاكِلُ‏ يَا عَقِيلُ أَ تَئِنُّ مِنْ حَدِيدَةٍ أَحْمَاهَا إِنْسَانُهَا لِلَعِبِهِ وَ تَجُرُّنِي إِلَى نَارٍ سَجَرَهَا جَبَّارُهَا لِغَضَبِهِ أَ تَئِنُّ مِنَ الْأَذَى وَ لَا أَئِنُّ مِنْ لَظَى‏

I^-asws heated an iron for him, then brought it closer to his body to teach him a lesson with it. He yelled with a yell as one yells from pangs of his illness, and he had almost been burned from its branding. I^-asws said to him: ‘May the mourners mourn over you, O Aqeel! Are you yelling from an iron heated by a human being for his playing and you are dragging me^-asws to a Fire inflamed by its Subduer for His^-azwj Wrath? Are you yelling from the harm and I^-asws should not yell from the Flame (of Hell)?’

وَ أَعْجَبُ مِنْ ذَلِكَ طَارِقٌ طَرَقَنَا بِمَلْفُوفَةٍ فِي وِعَائِهَا وَ مَعْجُونَةٍ شَنِئْتُهَا كَأَنَّمَا عُجِنَتْ بِرِيقِ حَيَّةٍ أَوْ قَيْئِهَا فَقُلْتُ أَ صِلَةٌ أَمْ زَكَاةٌ أَمْ صَدَقَةٌ فَذَلِكَ مُحَرَّمٌ عَلَيْنَا أَهْلَ الْبَيْتِ

And more surprising than that is a comer at night (Al-Ash’as Bin Qays) came to us^-asws with a cabbage mix in a bowl and a kneaded mix, it was as if it had been kneaded with saliva of a serpent or its vomit. I^-asws said, ‘Is it help or Zakat or charity? All that is Prohibited unto us^-asws, People^-asws the Household’.

فَقَالَ لَا ذَا وَ لَا ذَاكَ وَ لَكِنَّهَا هَدِيَّةٌ

He said, ‘Neither that nor that, but it is a gift’.

فَقُلْتُ هَبِلَتْكَ الْهَبُولُ‏ أَ عَنْ دِينِ اللَّهِ أَتَيْتَنِي لِتَخْدَعَنِي أَ مُخْتَبِطٌ أَنْتَ أَمْ ذُو جِنَّةٍ أَمْ تَهْجُرُ وَ اللَّهِ لَوْ أُعْطِيتُ الْأَقَالِيمَ السَّبْعَةَ بِمَا تَحْتَ أَفْلَاكِهَا عَلَى أَنْ أَعْصِيَ اللَّهَ فِي نَمْلَةٍ أَسْلُبُهَا جُلْبَ‏ شَعِيرَةٍ مَا فَعَلْتُهُ وَ إِنَّ دُنْيَاكُمْ عِنْدِي لَأَهْوَنُ مِنْ وَرَقَةٍ فِي فَمِ جَرَادَةٍ

I^-asws said: ‘May the pregnant ones weep over you! Is it about the religion of Allah^-azwj you have come to me^-asws to deceive me^-asws, or are you confused, or are you with insanity, or are you delirious? By Allah^-azwj! Even if I^-asws am given the contents of the seven skies along with that is under these upon a condition that I^-asws disobey Allah^-azwj by confiscating a grain of barley from an ant, I^-asws will not do so, and your world in my^-asws presence is lesser than a (Piece of) leaf in the mouth of a locust (chewing it).

تَقْضَمُهَا مَا لِعَلِيٍّ وَ لِنَعِيمٍ يَفْنَى وَ لَذَّةٍ لَا تَبْقَى نَعُوذُ بِاللَّهِ مِنْ سُبَاتِ‏ الْعَقْلِ وَ قُبْحِ الزَّلَلِ وَ بِهِ نَسْتَعِينُ‏

What is to Ali^-asws and perishable bounties, and pleasures which do not last? We^-asws seek Refuge with Allah^-azwj from a lapse of the intellect and the ugly missteps, and with Him^-azwj we seek Assistance’.[15]

225 و من دعاء له ع يلتجئ إلى اللّه أن يغنيه‏

Sermon 225 – And from a supplication of his^-asws seeking shelter to Allah^-azwj to Make him^-asws self-sufficient

اللَّهُمَّ صُنْ وَجْهِي‏ بِالْيَسَارِ وَ لَا تَبْذُلْ جَاهِيَ‏ بِالْإِقْتَارِ فَأَسْتَرْزِقَ طَالِبِي رِزْقِكَ وَ أَسْتَعْطِفَ شِرَارَ خَلْقِكَ وَ أُبْتَلَى بِحَمْدِ مَنْ أَعْطَانِي وَ أُفْتَتَنَ بِذَمِّ مَنْ مَنَعَنِي وَ أَنْتَ مِنْ وَرَاءِ ذَلِكَ كُلِّهِ وَلِيُّ الْإِعْطَاءِ وَ الْمَنْعِ- إِنَّكَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ

‘O Allah^-saww! Protect my^-asws face with the self-sufficiency and do not let my^-asws status fall with the impoverishment, so I^-asws have to seek sustenance with the one seeking sustenance from You^-azwj, and seek compassion from the evil ones of Your^-azwj creatures, and engage in praising the one who gives me^-asws, and be tempted is condemning the one who prevents me^‑asws, while You^-azwj are the one behind that, all of it, in charge of the Giving and the Preventing, You are Able upon all things!’ [66:8]’.[16]

226 و من خطبة له ع في التنفير من الدنيا

Sermon 226 – From a sermon of his^-asws regarding the fleeing from the world

دَارٌ بِالْبَلَاءِ مَحْفُوفَةٌ وَ بِالْغَدْرِ مَعْرُوفَةٌ لَا تَدُومُ أَحْوَالُهَا وَ لَا يَسْلَمُ نُزَّالُهَا أَحْوَالٌ مُخْتَلِفَةٌ وَ تَارَاتٌ مُتَصَرِّفَةٌ الْعَيْشُ فِيهَا مَذْمُومٌ وَ الْأَمَانُ مِنْهَا مَعْدُومٌ وَ إِنَّمَا أَهْلُهَا فِيهَا أَغْرَاضٌ مُسْتَهْدَفَةٌ تَرْمِيهِمْ بِسِهَامِهَا وَ تُفْنِيهِمْ بِحِمَامِهَا

‘(The world) is a house surrounded with the afflictions and well known with the betrayals. Its situations are not constant nor are its dwellers safe. Its situations are variable, and its ways keep changing. The life in it is condemnable and the safety from it is non-existent, and rather its people in it are targets being shot at by its arrows and it annihilates them with its deaths.

وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّكُمْ وَ مَا أَنْتُمْ فِيهِ مِنْ هَذِهِ الدُّنْيَا عَلَى سَبِيلِ مَنْ قَدْ مَضَى قَبْلَكُمْ مِمَّنْ كَانَ أَطْوَلَ مِنْكُمْ أَعْمَاراً وَ أَعْمَرَ دِيَاراً وَ أَبْعَدَ آثَاراً أَصْبَحَتْ أَصْوَاتُهُمْ هَامِدَةً وَ رِيَاحُهُمْ رَاكِدَةً وَ أَجْسَادُهُمْ بَالِيَةً وَ دِيَارُهُمْ خَالِيَةً وَ آثَارُهُمْ عَافِيَةً

And know, servants of Allah^-azwj! You and whatever you are in from this world, are upon a way of the ones who had passed before you, from the ones who were on longer lives that you, and they dwelled in the houses, and were of further impacts. Their voices have become silent, and their movements have become still, and they bodies have decayed, and their houses are vacant, and their traces have been effaced.

وَ اسْتَبْدَلُوا بِالْقُصُورِ الْمُشَيَّدَةِ وَ بِالنَّمَارِقِ الْمُمَهَّدَةِ الصُّخُورَ وَ الْأَحْجَارَ الْمُسَنَّدَةَ وَ الْقُبُورَ اللَّاطِئَةَ الْمُلْحَدَةَ الَّتِي قَدْ بُنِيَ لِلْخَرَابِ فِنَاؤُهَا وَ شُيِّدَ بِالتُّرَابِ بِنَاؤُهَا فَمَحَلُّهَا مُقْتَرِبٌ وَ سَاكِنُهَا مُغْتَرِبٌ بَيْنَ أَهْلِ مَحَلَّةٍ مُوحِشِينَ

And their splendid castles and soft cushions have been replaced with the blocks of rocks and the stones (tombs) and the dug-out graves which have been built for the ruination of its annihilation, and its construction is with the soil. Their places are near to each other while its occupants are lonely, strangers between the people of the places.

وَ أَهْلِ فَرَاغٍ مُتَشَاغِلِينَ لَا يَسْتَأْنِسُونَ بِالْأَوْطَانِ وَ لَا يَتَوَاصَلُونَ تَوَاصُلَ الْجِيرَانِ عَلَى مَا بَيْنَهُمْ مِنْ قُرْبِ الْجِوَارِ وَ دُنُوِّ الدَّارِ وَ كَيْفَ يَكُونُ بَيْنَهُمْ تَزَاوُرٌ وَ قَدْ طَحَنَهُمْ بِكَلْكَلِهِ الْبِلَى‏وَ أَكَلَتْهُمُ الْجَنَادِلُ وَ الثَّرَى

And the people with free times are busy. They are neither being comforted with the (new) homelands nor are they connecting (communicating) as the connection of the neighbours, based upon the nearness of what is between them and close by houses. And how can there be visitations between them, and the decay has grinded them with the stones and the soil.

وَ كَأَنْ قَدْ صِرْتُمْ إِلَى مَا صَارُوا إِلَيْهِ وَ ارْتَهَنَكُمْ ذَلِكَ الْمَضْجَعُ وَ ضَمَّكُمْ ذَلِكَ الْمُسْتَوْدَعُ فَكَيْفَ بِكُمْ لَوْ تَنَاهَتْ بِكُمُ الْأُمُورُ وَ بُعْثِرَتِ الْقُبُورُ هُنالِكَ تَبْلُوا كُلُّ نَفْسٍ ما أَسْلَفَتْ وَ رُدُّوا إِلَى اللَّهِ مَوْلاهُمُ الْحَقِّ وَ ضَلَّ عَنْهُمْ ما كانُوا يَفْتَرُونَ‏.

And it is as if you are going to what they have gone to, and that lying place is catching you, and that depository has gripped you. So how will it be with you if the affairs come to an end with you and the graves expel (its contents)? That is where every soul shall become acquainted with what it sent before, and they would be returned to Allah, their true Master, and it be lost from them what they had been fabricating [10:30]’.[17]

227 و من دعاء له ع يلجأ فيه إلى اللّه ليهديه إلى الرشاد

Sermon 227 – And from a supplication of his^-asws, in it he^-asws seeks shelter to Allah^-azwj to Guide him to the rightful guidance

اللَّهُمَّ إِنَّكَ آنَسُ‏ الْآنِسِينَ لِأَوْلِيَائِكَ وَ أَحْضَرُهُمْ بِالْكِفَايَةِ لِلْمُتَوَكِّلِينَ عَلَيْكَ تُشَاهِدُهُمْ فِي سَرَائِرِهِمْ وَ تَطَّلِعُ عَلَيْهِمْ فِي ضَمَائِرِهِمْ وَ تَعْلَمُ مَبْلَغَ بَصَائِرِهِمْ فَأَسْرَارُهُمْ لَكَ مَكْشُوفَةٌ وَ قُلُوبُهُمْ إِلَيْكَ مَلْهُوفَةٌ

‘O Allah^-azwj! You are the most comforting of the comforters with Your^-azwj friends and Present them with the sufficiency for the ones reliant upon You^-azwj. You^-azwj are Present with them in their privacy and Notify upon them in their consciences, and You^-azwj Know the extent of their insights. So their secrets are uncovered to You^-azwj and their hearts are yearning to You^-azwj.

إِنْ أَوْحَشَتْهُمُ الْغُرْبَةُ آنَسَهُمْ ذِكْرُكَ وَ إِنْ صُبَّتْ عَلَيْهِمُ الْمَصَائِبُ لَجَئُوا إِلَى الِاسْتِجَارَةِ بِكَ عِلْماً بِأَنَّ أَزِمَّةَ الْأُمُورِ بِيَدِكَ وَ مَصَادِرَهَا عَنْ قَضَائِكَ

If loneliness makes them estranged, Your^-azwj Zikr comforts them, and if the calamities are difficult upon them, they shelter to seek Shelter with You^-azwj knowing that the reins of the matters are in Your^-azwj Hands, and their implementation is from Your^-azwj Decrees.

‏ اللَّهُمَّ إِنْ فَهِهْتُ‏ عَنْ مَسْأَلَتِي أَوْ عَمِيتُ عَنْ طِلْبَتِي‏ فَدُلَّنِي عَلَى مَصَالِحِي وَ خُذْ بِقَلْبِي إِلَى مَرَاشِدِي‏ فَلَيْسَ ذَلِكَ بِنُكْرٍ مِنْ هِدَايَاتِكَ وَ لَا بِبِدْعٍ‏ مِنْ كِفَايَاتِكَ

O Allah^-azwj! If I am unable to express my request or am blinded from my demands, then Point me upon my betterment and Seize me with my heart to my rightful guidance, for that isn’t a denial of Your^-azwj Gifts, nor innovative from Your^-azwj Sufficiency.

اللَّهُمَّ احْمِلْنِي عَلَى عَفْوِكَ وَ لَا تَحْمِلْنِي عَلَى عَدْلِكَ‏

O Allah^-azwj! Carry me upon Your^-azwj Pardon and do not Carry me upon Your^-azwj justice’.[18]

228 و من كلام له ع يريد به بعض أصحابه

Sermon 228 – And from a speech of his^-asws intending some of his^-asws companions with it

لِلَّهِ بَلَاءُ [بِلَادُ] فُلَانٍ‏ فَلَقَدْ قَوَّمَ‏ الْأَوَدَ وَ دَاوَى الْعَمَدَ وَ أَقَامَ السُّنَّةَ وَ خَلَّفَ‏ الْفِتْنَةَ ذَهَبَ نَقِيَّ الثَّوْبِ قَلِيلَ الْعَيْبِ أَصَابَ خَيْرَهَا وَ سَبَقَ شَرَّهَا أَدَّى إِلَى اللَّهِ طَاعَتَهُ وَ اتَّقَاهُ بِحَقِّهِ رَحَلَ وَ تَرَكَهُمْ فِي طُرُقٍ مُتَشَعِّبَةٍ لَا يَهْتَدِي بِهَا الضَّالُّ وَ لَا يَسْتَيْقِنُ الْمُهْتَدِي‏

‘By Allah^-azwj, how good was so and so! He had straightened the crookedness and cured the illness, and established the Sunnah, and opposed the Fitna. He went (died) with untarnished clothes (good deeds), little of faults. He achieved its good and was safe from its evils. He fulfilled to Allah^‑azwj His^-azwj obedience and feared Him^-asws with its right. He departed and left them in different paths. Neither the straying one was guided by it nor did the guided one convinced’.[19]

Explanatory note:

Ibn Hadeed in his elaboration (Shara) of Nahjul Balagha[20] alleges that the person Amir Al-Momineen Ali^-asws Ibn Abi Talib^-asws is referring to is Thani (Umar), which is impossible as Amir Al-Momineen^-asws has, at many places denounced the Bidah (heresies) of Awwal and Thani (Abu Bakr and Umar), e.g., Nahjul Balagha sermon of Shaqsheeya (Sermon no. 3)[21], at another place[22] referring to the alteration in the religion. As an example Umar changed the location of Muqam e Ibrahim.[23] At another place a number of other innovations introduced by the Awwal and Thani are mentioned by Amir Al-Momineen Ali^-asws Ibn Abi Talib^‑asws [24].

The Shara Ibn Hadeed (who was not from Shias but Mutzali – who believed in logic and theology and praise the first three Caliphs) was compiled 250 years after compilation of Nahjul Balagh by Syed Razi (who was a poet and literary person hence compiled letters, sermons and sayings based on beauty of Arabic language and depth as being the only criteria neither mentioning the source nor the narrators – the above sermon comes from a non-shia source and is not included in any of Shia Ahadith books).  However, a famous scholar Ali Ibn Nasir who lived during the time of Syeda Al-Razi, writes in his Shara (elaboration of Nahjul Balagha): مات قبل الفتنة التى وقعت بعد رسول الله ع that (Ali^-asws Ibn Abi Talib^-asws) is referring to one of his^-asws companions who had escaped the Fitna (strive) which took place after the passing away of Rasool Allah^‑saww.  This was also endorsed by a latter scholar Qutab-u-deen who wrote:

انما اراد بعض اصحابه فى زمن رسول الله ممن مات قبل وقوع الفتنة و انتشارها

(Imam Ali^-asws) has referred to a companion who had already passed away prior to the strive and disturbances which took place after Rasool Allah^-saww. There are several indisputable Bidah (heresies) introduced solely by the Thani (Umar), e.g., addition of ‘Assalatu Khairum Minan Naum’ in the morning Azan and the Tarawih salat during the nights of the month of Ramazan.

229 و من كلام له ع في وصف بيعته بالخلافة

Sermon 229 – And from a speech of his^-asws in describing his^-asws allegiance with the caliphate

[قال الشريف: و قد تقدم مثله بألفاظ مختلفة.]

Al-Shareef (the compiler) said, ‘And similar to it has preceded with different wordings’.

وَ بَسَطْتُمْ يَدِي فَكَفَفْتُهَا وَ مَدَدْتُمُوهَا فَقَبَضْتُهَا ثُمَّ تَدَاكَكْتُمْ عَلَيَ‏ تَدَاكَّ الْإِبِلِ الْهِيمِ‏ عَلَى حِيَاضِهَا يَوْمَ وِرْدِهَا حَتَّى انْقَطَعَتِ‏ النَّعْلُ وَ سَقَطَ الرِّدَاءُ وَ وُطِئَ الضَّعِيفُ وَ بَلَغَ مِنْ سُرُورِ النَّاسِ بِبَيْعَتِهِمْ إِيَّايَ أَنِ ابْتَهَجَ بِهَا الصَّغِيرُ وَ هَدَجَ‏ إِلَيْهَا الْكَبِيرُ وَ تَحَامَلَ نَحْوَهَا الْعَلِيلُ وَ حَسَرَتْ‏ إِلَيْهَا الْكِعَابُ‏

‘And they spread out my^-asws hand, but I^-asws restrained it, and they extended it, but I^-asws withheld it. Then you all thronged upon me^-asws like the thronging of the thirsty camels upon their watering troughs on the day they arrive (from the desert), to the extent that the slipper was broken, and the cloak fell off, and the weak one was trampled, and the cheerfulness of the people due to their pledging allegiances to me^-asws reached such that the young rejoiced and the elderly hobbled to it, and the sick ones were carried to it, and the adolescent girls ran around without veils’.[25]

230 و من خطبة له ع في مقاصد أخرى‏

Sermon 230 – And from a sermon of his^-asws regarding other aims

فَإِنَّ تَقْوَى اللَّهِ مِفْتَاحُ سَدَادٍ وَ ذَخِيرَةُ مَعَادٍ وَ عِتْقٌ مِنْ كُلِّ مَلَكَةٍ وَ نَجَاةٌ مِنْ كُلِّ هَلَكَةٍ بِهَا يَنْجَحُ الطَّالِبُ وَ يَنْجُو الْهَارِبُ وَ تُنَالُ الرَّغَائِبُ‏

‘Surely, fear of Allah^-azwj is a key to guidance and a treasure of the Hereafter, and liberation from every ownership (slavery) and salvation from every destruction. By it, the seeker succeeds and the fleer escapes and the desirous one achieves.

فضل العمل‏

The merit of (good) deeds

فَاعْمَلُوا وَ الْعَمَلُ يُرْفَعُ وَ التَّوْبَةُ تَنْفَعُ وَ الدُّعَاءُ يُسْمَعُ وَ الْحَالُ هَادِئَةٌ وَ الْأَقْلَامُ جَارِيَةٌ وَ بَادِرُوا بِالْأَعْمَالِ عُمُراً نَاكِساً أَوْ مَرَضاً حَابِساً أَوْ مَوْتاً خَالِساً

Therefore work, and the deeds get raised, and the repentance benefits, and the supplication is heard, and situation is calm, and the Pens are flowing (recording the deeds); and rush with the deeds before the age is overturned (into old age), or a withholding illness, or pure death (comes to you).

فَإِنَّ الْمَوْتَ هَادِمُ لَذَّاتِكُمْ وَ مُكَدِّرُ شَهَوَاتِكُمْ وَ مُبَاعِدُ طِيَّاتِكُمْ‏ زَائِرٌ غَيْرُ مَحْبُوبٍ وَ قِرْنٌ غَيْرُ مَغْلُوبٍ وَ وَاتِرٌ غَيْرُ مَطْلُوبٍ قَدْ أَعْلَقَتْكُمْ حَبَائِلُهُ وَ تَكَنَّفَتْكُمْ غَوَائِلُهُ وَ أَقْصَدَتْكُمْ مَعَابِلُهُ‏ وَ عَظُمَتْ فِيكُمْ سَطْوَتُهُ وَ تَتَابَعَتْ عَلَيْكُمْ عَدْوَتُهُ وَ قَلَّتْ عَنْكُمْ نَبْوَتُهُ

Surely, the death is a demolisher of your pleasures, and dampens your lustful desires, and distances your objectives. (It is) an unloved visitor, a pair not to be overcome, and an unsought killer. It casts its ropes to you and its evils surround you, and aims it’s arrows to you, its sway over you is mighty, and its enmity is continuous upon you, and it hardly misses (turns away) from you.

فَيُوشِكُ أَنْ تَغْشَاكُمْ دَوَاجِي ظُلَلِهِ وَ احْتِدَامُ عِلَلِهِ وَ حَنَادِسُ غَمَرَاتِهِ وَ غَوَاشِي سَكَرَاتِهِ وَ أَلِيمُ إِزْهَاقِهِ وَ دُجُوُّ أَطْبَاقِهِ وَ جُشُوبَةُ مَذَاقِهِ

Very soon the gloom of its darkness will overwhelm you, and the severity of its illness, and darkness of its immersion, and nonsensical utterances during its pangs, and pain of its destruction, and darkness of its layers, and bitterness of its taste.

فَكَأَنْ قَدْ أَتَاكُمْ بَغْتَةً فَأَسْكَتَ نَجِيَّكُمْ وَ فَرَّقَ نَدِيَّكُمْ وَ عَفَّى آثَارَكُمْ وَ عَطَّلَ دِيَارَكُمْ وَ بَعَثَ وُرَّاثَكُمْ يَقْتَسِمُونَ تُرَاثَكُمْ بَيْنَ حَمِيمٍ خَاصٍّ لَمْ يَنْفَعْ وَ قَرِيبٍ مَحْزُونٍ لَمْ يَمْنَعْ وَ آخَرَ شَامِتٍ لَمْ يَجْزَعْ

It is as if it is coming to you suddenly, so it silences your whisperers, and separates your group, and effaces your impacts, and devastates your houses, and urges your inheritors to distribute your inheritances between the special intimate ones who did not benefit and the grieving near relatives could not protect you, and additionally, the gloaters were not alarmed (for you).

فضل الجد

The merit of effort

فَعَلَيْكُمْ بِالْجِدِّ وَ الِاجْتِهَادِ وَ التَّأَهُّبِ وَ الِاسْتِعْدَادِ وَ التَّزَوُّدِ فِي مَنْزِلِ الزَّادِ وَ لَا تَغُرَّنَّكُمُ الدُّنْيَا كَمَا غَرَّتْ مَنْ كَانَ قَبْلَكُمْ مِنَ الْأُمَمِ الْمَاضِيَةِ وَ الْقُرُونِ الْخَالِيَةِ الَّذِينَ احْتَلَبُوا دِرَّتَهَا وَ أَصَابُوا غِرَّتَهَا وَ أَفْنَوْا عِدَّتَهَا وَ أَخْلَقُوا جِدَّتَهَا

Therefore, it is upon you all with the striving, and the struggling, and equipping, and the preparation, and the providing in the house of provision, and do not let the world deceive you like what the ones before you from the past communities had been deceived and the bygone generations, those who has milked its udders and attained its deceit, and depleted their periods, and worn out its new things.

أَصْبَحَتْ مَسَاكِنُهُمْ أَجْدَاثاً وَ أَمْوَالُهُمْ مِيرَاثاً لَا يَعْرِفُونَ مَنْ أَتَاهُمْ وَ لَا يَحْفِلُونَ مَنْ بَكَاهُمْ وَ لَا يُجِيبُونَ مَنْ دَعَاهُمْ

Their dwellings became graves, and their wealth became an inheritance(s). Neither are they recognising the ones who come to them (their graves) nor are they paying attention to the one who cries for them, nor are they responding to the ones calling them.

فَاحْذَرُوا الدُّنْيَا فَإِنَّهَا غَدَّارَةٌ غَرَّارَةٌ خَدُوعٌ مُعْطِيَةٌ مَنُوعٌ مُلْبِسَةٌ نَزُوعٌ لَا يَدُومُ رَخَاؤُهَا وَ لَا يَنْقَضِي عَنَاؤُهَا وَ لَا يَرْكُدُ بَلَاؤُهَا.

Therefore be cautious of the world for it is treacherous, deceitful, cheating. It gives, prevents, clothes, strips. Its prosperity is not permanent nor are its hardships terminal, nor does its afflictions die down’.

و منها في صفة الزهاد-

And from it in describing the ascetics

كَانُوا قَوْماً مِنْ أَهْلِ الدُّنْيَا وَ لَيْسُوا مِنْ أَهْلِهَا فَكَانُوا فِيهَا كَمَنْ لَيْسَ مِنْهَا- عَمِلُوا فِيهَا بِمَا يُبْصِرُونَ وَ بَادَرُوا فِيهَا مَا يَحْذَرُونَ تَقَلَّبُ أَبْدَانِهِمْ بَيْنَ ظَهْرَانَيْ أَهْلِ الْآخِرَةِ وَ يَرَوْنَ أَهْلَ الدُّنْيَا يُعَظِّمُونَ مَوْتَ أَجْسَادِهِمْ وَ هُمْ أَشَدُّ إِعْظَاماً لِمَوْتِ قُلُوبِ أَحْيَائِهِمْ‏

From a sermon of his^-asws in description of the ascetics: ‘They were a group from people of the world, and they weren’t from its people (inhabitants). They were in it like the one who wasn’t from it. They worked in it with what they were seeing (insightful of) and they were rushing in it what they were careful of. Their bodies fluctuated in the midst of people of the Hereafter. They were seeing people of the world venerating the death of their bodies and they were intensely revering at the death of the hearts of their loved ones!’[26]

231 و من خطبة له ع خطبها بذي قار و هو متوجه إلى البصرة ذكرها الواقدي في كتاب «الجمل»

Sermon 231 – And from a sermon of his^-asws having addressed it at Zi-Qaar, and he^-asws was heading to Al-Basra. Al-Waqidi has mentioned it in the book ‘Al-Jamal’

فَصَدَعَ‏ بِمَا أُمِرَ بِهِ وَ بَلَّغَ رِسَالاتِ رَبِّهِ فَلَمَّ اللَّهُ بِهِ الصَّدْعَ‏ وَ رَتَقَ بِهِ الْفَتْقَ‏ وَ أَلَّفَ بِهِ الشَّمْلَ بَيْنَ ذَوِي الْأَرْحَامِ بَعْدَ الْعَدَاوَةِ الْوَاغِرَةِ فِي الصُّدُورِ وَ الضَّغَائِنِ الْقَادِحَةِ فِي الْقُلُوبِ‏

He^-saww proclaimed whatever He^-azwj had been Commanded with, and delivered the Message of his^-saww Lord^-azwj. When Allah^-azwj Did the proclamation by him^-saww, He^-azwj Filled up the cracks (divisions) by him^-saww, and Caused affection between the ones with relationships by him^-saww after the enmity and the malice in the chests, and the deep-rooted grudges in the hearts’.[27]

232 و من كلام له ع كلم به عبد الله بن زمعة و هو من شيعته، و ذلك أنه قدم عليه في خلافته يطلب منه مالا

Sermon 232 – And from a speech of his^-asws he^-asws spoke with Abdullah Bin Zam’ah, and he is from his^-asws Shias, and that is because he had arrived to him during his^-asws caliphate seeking wealth from him^-asws.

فقال ع: إِنَّ هَذَا الْمَالَ لَيْسَ لِي وَ لَا لَكَ وَ إِنَّمَا هُوَ فَيْ‏ءٌ لِلْمُسْلِمِينَ‏ وَ جَلْبُ أَسْيَافِهِمْ‏ فَإِنْ شَرِكْتَهُمْ‏ فِي حَرْبِهِمْ كَانَ لَكَ مِثْلُ حَظِّهِمْ وَ إِلَّا فَجَنَاةُ أَيْدِيهِمْ لَا تَكُونُ لِغَيْرِ أَفْوَاهِهِمْ‏

He^-asws said: ‘This wealth is neither for me^-asws nor for you, and rather it is a war booty of the Muslims, and their swords have pulled it. So, if you had participated in their wars, there would be for you like their share, or else the harvest of their hands cannot happen to be for other than their mouths’.[28]

233 و من كلام له ع بعد أن أقدم أحدهم عل الكلام فحصر، و هو في فضل أهل البيت، و وصف فساد الزمان‏

Sermon 233 – And from a speech of his^-asws when one of them came forward to talk, but was confined, and it is regarding merits of People^-asws of the Household, and description of corruption of the times

 أَلَا وَ إِنَّ اللِّسَانَ بَضْعَةٌ مِنَ الْإِنْسَانِ فَلَا يُسْعِدُهُ الْقَوْلُ إِذَا امْتَنَعَ وَ لَا يُمْهِلُهُ النُّطْقُ إِذَا اتَّسَعَ وَ إِنَّا لَأُمَرَاءُ الْكَلَامِ وَ فِينَا تَنَشَّبَتْ‏ عُرُوقُهُ وَ عَلَيْنَا تَهَدَّلَتْ‏ غُصُونُهُ‏

‘Indeed! And the tongue is part of the human being, so the words do not assist him when it prevents, nor does the talking respite him when it dilates, and we are commanders of the speech, and in us are its roots and upon us its branches are hanging.

فساد الزمان‏

The corruption of times

وَ اعْلَمُوا رَحِمَكُمُ اللَّهُ أَنَّكُمْ فِي زَمَانٍ الْقَائِلُ فِيهِ بِالْحَقِّ قَلِيلٌ وَ اللِّسَانُ عَنِ الصِّدْقِ كَلِيلٌ‏ وَ اللَّازِمُ لِلْحَقِّ ذَلِيلٌ أَهْلُهُ مُعْتَكِفُونَ عَلَى الْعِصْيَانِ مُصْطَلِحُونَ عَلَى الْإِدْهَانِ فَتَاهُمْ عَارِمٌ‏ وَ شَائِبُهُمْ آثِمٌ وَ عَالِمُهُمْ مُنَافِقٌ وَ [فَارِئُهُمْ‏] قَارِنُهُمْ مُمَاذِقٌ‏ لَا يُعَظِّمُ صَغِيرُهُمْ كَبِيرَهُمْ وَ لَا يَعُولُ غَنِيُّهُمْ فَقِيرَهُمْ‏

And know, may Allah^-azwj have Mercy on you all, you are in an era there are few speakers of the truth during it, and tongues are scarce from the truthfulness, and the one sticking to the truth is disgraced. Its people are secluding upon the disobedience, getting used to the vulgarities. Their young ones are violent, their youth are sinful, their learned are hypocrites, and their readers (of the Quran) are insincere. Their small ones are not revering their elders, nor are their rich supporting their poor’.[29]

234 و من كلام له ع‏

Sermon 234 – And from a speech of his^-asws

رَوَى ذِعْلَبٌ الْيَمَامِيُّ عَنْ أَحْمَدَ بْنِ قُتَيْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ يَزِيدَ عَنْ مَالِكِ بْنِ دِحْيَةَ قَالَ: كُنَّا عِنْدَ أَمِيرِ الْمُؤْمنِيِنَ ع [فَقَالَ‏] وَ قَدْ ذُكِرَ عِنْدَهُ اخْتِلَافُ النَّاسِ فَقَالَ إِنَّمَا فَرَّقَ بَيْنَهُمْ مَبَادِئُ طِينِهِمْ‏ وَ ذَلِكَ أَنَّهُمْ كَانُوا فِلْقَةً مِنْ سَبَخِ‏ أَرْضٍ وَ عَذْبِهَا وَ حَزْنِ تُرْبَةٍ وَ سَهْلِهَا فَهُمْ عَلَى حَسَبِ قُرْبِ أَرْضِهِمْ يَتَقَارَبُونَ وَ عَلَى قَدْرِ اخْتِلَافِهَا يَتَفَاوَتُونَ

‘It reported by Al-Yamani, from Ahmad Bin Quteyba, from Abdullah Bin Yazeed, from Mali Bin Dahiya who said, ‘We were in the presence of Amir Al-Momineen Ali^-asws and there had been mentioned in his^-asws presence, the differing of the people, he^-asws said: ‘But rather, the difference between them is their clays, and that is because they split from swampy land and its fresh one, and from its rugged ground and its soft one, so they are upon a measurement of nearness of their land they are closer to, and upon a measurement of their being different from it they are separating.

فَتَامُّ الرُّوَاءِ نَاقِصُ الْعَقْلِ وَ مَادُّ الْقَامَةِ قَصِيرُ الْهِمَّةِ وَ زَاكِي الْعَمَلِ قَبِيحُ الْمَنْظَرِ وَ قَرِيبُ الْقَعْرِ بَعِيدُ السَّبْرِ وَ مَعْرُوفُ الضَّرِيبَةِ مُنْكَرُ الْجَلِيبَةِ وَ تَائِهُ الْقَلْبِ مُتَفَرِّقُ اللُّبِّ وَ طَلِيقُ اللِّسَانِ حَدِيدُ الْجَنَانِ‏

So, the complete soul is deficient of intellect, and one of tall stature is short of courage, and a pure of deed is ugly of looks, and a short one is of far sightedness, and a good of nature is evil of trait, and one loose of heart is of bewildered mind, and a sharp-tongued one has a wakeful heart’.[30]

235 وَ مِنْ كَلَامٍ لَهُ ع قَالَهُ وَ هُوَ يَلِي غُسْلَ رَسُولِ اللَّهِ ص وَ تَجْهِيزَهُ‏

Sermon 235 – From a speech of his^-asws having said it and he^-asws was in charge of washing Rasool-Allah^-saww and preparing him^-saww

بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ لَقَدِ انْقَطَعَ بِمَوْتِكَ مَا لَمْ يَنْقَطِعْ بِمَوْتِ غَيْرِكَ مِنَ النُّبُوَّةِ وَ الْإِنْبَاءِ وَ أَخْبَارِ السَّمَاءِ

May my^-asws father^-as and my^-asws mother^-as be (sacrificed) for you^-saww, O Rasool-Allah^-saww! By your^-saww passing away, there has been cut off what did not get cut off from the death of others – the Prophet-hood, and the prophecies, and the news of the sky.

خَصَّصْتَ حَتَّى صِرْتَ مُسَلِّياً عَمَّنْ سِوَاكَ وَ عَمَّمْتَ حَتَّى صَارَ النَّاسُ فِيكَ سَوَاءً وَ لَوْ لَا أَنَّكَ أَمَرْتَ بِالصَّبْرِ وَ نَهَيْتَ عَنِ الْجَزَعِ لَأَنْفَدْنَا عَلَيْكَ مَاءَ الشُّئُونِ‏ وَ لَكَانَ الدَّاءُ مُمَاطِلًا وَ الْكَمَدُ مُحَالِفاً وَ قَلَّا لَكَ‏ وَ لَكِنَّهُ مَا لَا يُمْلَكُ رَدُّهُ

You^-saww are special until you^-saww became a consolation from the ones besides you^-saww, and general until the people became the same regarding you^-saww, and had you^-saww not instructed with the patience and forbidden from the panic, we would have shed upon you^-saww a store of water (tears), but the disease (of death) cannot be subsided and the grief opposed, and it would have been little for you^-saww, but it (death) is such, there is no control on reversing it nor is one able to repel it.

وَ لَا يُسْتَطَاعُ دَفْعُهُ بِأَبِي أَنْتَ وَ أُمِّي اذْكُرْنَا عِنْدَ رَبِّكَ وَ اجْعَلْنَا مِنْ بَالِكَ‏

May my^-asws father^-as and my^-asws mother^-as be (sacrificed) for you^-saww! Remember us in the Presence of your^-saww Lord^-azwj, and Make us to be from your^-asws main concerns’.[31]

Explanatory Note:

Ahadith are to be considered with background and context, crying and lamenting are very well proven from the Holy Quran (12:84-86)^[32], i.e., the crying of Prophet Yaqoob^-as over the separation of his son (Prophet Yousef^-as) – until Prophet Yaqoob^-as lost his^-as vision due to the intensity of crying.

In Sermon 235, Amir Al-Momineen^-asws calms down those around him^-asws near the holy grave of Rasool-Allah^-saww, to console them and restrain them from their pre-Islamic mourning rituals at the great loss of their beloved Prophet^-saww.  However, we find in many Ahadith that Rasool Allah^‑saww, during his^-saww lifetime, had cried over the martyrs and did not stop others from crying but rather encouraged them (i.e., Shahadat of Hamza^-asws)

In the same book ‘Nahjul Balagha’, referring to another occasion, Amir Al-Momineen^‑asws reminds the warriors of the grief over the martyrdom of their brethren, who lost their lives in the way of Allah^-azwj by reminding them the rights of the martyrs over them: ‘There is a right for us that we should be thirsty (yearning) for them (mentioning their departure with heavy hearts) and we should bite the hands upon their separation’ (See the Hadith below).

نهج البلاغة قَالَ ع فِي بَعْضِ خُطَبِهِ‏ أَيْنَ الْقَوْمُ الَّذِينَ دُعُوا إِلَى الْإِسْلَامِ فَقَبِلُوهُ وَ قَرَءُوا الْقُرْآنَ فَأَحْكَمُوهُ وَ هِيجُوا إِلَى الْجِهَادِ فَوَلِهُوا وَلَهَ اللِّقَاحِ إِلَى أَوْلَادِهَا وَ سَلَبُوا السُّيُوفَ أَغْمَادَهَا وَ أَخَذُوا بِأَطْرَافِ الْأَرْضِ زَحْفاً زَحْفاً وَ صَفّاً صَفّاً بَعْضٌ هَلَكَ وَ بَعْضٌ نَجَا لَا يُبَشَّرُونَ بِالْأَحْيَاءِ وَ لَا يُعَزَّوْنَ عَنِ الْمَوْتَى‏

(The book) ‘Nahj Al-Balagah’ –

‘He^-asws (Ali^-asws Ibn Abi Talib^-asws) said in one of his^-asws sermons: ‘Where are the people, those who were called to Al-Islam so they accepted it, and they read the Quran and made it their judge, and they were urged to the Jihad so they leapt the leaping of the camel to its children, and they bared the swords from their sheaths and took to the outskirts of the earth in groups and groups, and rows and rows. Some were killed and some survived. They were not rejoicing with the life nor were they consoled about the dead ones.

مُرْهُ الْعُيُونِ مِنَ الْبُكَاءِ خُمْصُ الْبُطُونِ مِنَ الصِّيَامِ ذُبُلُ الشِّفَاهِ مِنَ الدُّعَاءِ صُفْرُ الْأَلْوَانِ مِنَ السَّهَرِ عَلَى وُجُوهِهِمْ غَبَرَةُ الْخَاشِعِينَ أُولَئِكَ إِخْوَانِي الذَّاهِبُونَ فَحَقَّ لَنَا أَنْ نَظْمَأَ إِلَيْهِمْ وَ نَعَضَّ الْأَيْدِي عَلَى فِرَاقِهِمْ‏.

The eyes were dried from the crying, the bellies were flat from the fasting, the lips were parched from the supplications, the colours were paled from the vigils, and their faces were dusty as the fearing ones. They are my^-asws brethren, the ones gone away! There is a right for us that we should be thirsty (yearning) for them and we should bite the hands upon their separation’’.^[33]

 Ali^-asws’s desire to wail at the grave of Syeda^-asws

It is reported in Al-Kafi, Amir ul-Momineen^-asws said the following at the time of burial of his^-asws wife and daughter of Rasool Allah^-saww (Syeda Fatima^-asws):

سَلَامَ مُوَدِّعٍ لَا قَالٍ وَ لَا سَئِمٍ فَإِنْ أَنْصَرِفْ فَلَا عَنْ مَلَالَةٍ وَ إِنْ أُقِمْ فَلَا عَنْ سُوءِ ظَنٍّ بِمَا وَعَدَ اللَّهُ الصَّابِرِينَ وَاهَ وَاهاً وَ الصَّبْرُ أَيْمَنُ وَ أَجْمَلُ وَ لَوْ لَا غَلَبَةُ الْمُسْتَوْلِينَ لَجَعَلْتُ الْمُقَامَ وَ اللَّبْثَ لِزَاماً مَعْكُوفاً وَ لَأَعْوَلْتُ إِعْوَالَ الثَّكْلَى عَلَى جَلِيلِ الرَّزِيَّةِ

Greetings of farewell is not what I^-asws say, nor out of weariness. So, if I^-asws leave, it would not be from disappointment, and if I^-asws stay it would not be from pessimism with what Allah^-azwj Promised the patient ones. Alas! And the patience is more fruitful and more beautiful and were it not for the pre-dominance of the mischievous ones, I^-asws would have made the place (shrine) and the remaining (here as a caretaker) to be unambiguous and wailed the wailing of the bereaved mother upon the calamity of the child. (An extract) ^[34]

Rasool Allah^-saww Shed tears for his^-saww son Ibrahim^-asws

الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَمِعَ النَّبِيُّ ص امْرَأَةً حِينَ مَاتَ عُثْمَانُ بْنُ مَظْعُونٍ وَ هِيَ تَقُولُ هَنِيئاً لَكَ يَا أَبَا السَّائِبِ الْجَنَّةُ فَقَالَ النَّبِيُّ ص وَ مَا عِلْمُكِ حَسْبُكِ أَنْ تَقُولِي كَانَ يُحِبُّ اللَّهَ عَزَّ وَ جَلَّ وَ رَسُولَهُ

Al Kafi – The number, from Sahl, from Ja’far Bin Muhammad, from Ibn Al Qaddah,

‘From Abu Abdullah^-asws having said: ‘The Prophet^-as heard a woman, when Usman Bin Mazoun died, and she was saying, ‘Congratulations to you, O Abu Al-Saib, of the Paradise!’ The Prophet^‑saww said: ‘And what is your knowledge? It would suffice you to that you should be saying, ‘He used to love Allah^-azwj Mighty and Majestic and His^-azwj Rasool^-saww’.

فَلَمَّا مَاتَ إِبْرَاهِيمُ بْنُ رَسُولِ اللَّهِ ص هَمَلَتْ عَيْنُ رَسُولِ اللَّهِ بِالدُّمُوعِ ثُمَّ قَالَ النَّبِيُّ ص تَدْمَعُ الْعَيْنُ وَ يَحْزَنُ الْقَلْبُ وَ لَا نَقُولُ مَا يُسْخِطُ الرَّبَّ وَ إِنَّا بِكَ يَا إِبْرَاهِيمُ لَمَحْزُونُونَ

When Ibrahim^-as, son^-as of Rasool-Allah^-saww passed away, the eyes of Rasool-Allah^-saww filled with tears. Then the Prophet^-saww said: ‘The eyes are tearful and the heart is grieving and we^-saww are not saying what would Anger the Lord^-azwj, and I^-saww am with you^-as, O Ibrahim^-as, grieving’.

ثُمَّ رَأَى النَّبِيُّ ص فِي قَبْرِهِ خَلَلًا فَسَوَّاهُ بِيَدِهِ ثُمَّ قَالَ إِذَا عَمِلَ أَحَدُكُمْ عَمَلًا فَلْيُتْقِنْ ثُمَّ قَالَ الْحَقْ بِسَلَفِكَ الصَّالِحِ عُثْمَانَ بْنِ مَظْعُونٍ‏.

Then the Prophet^-saww saw a flaw in his^-as grave, so he^-saww evened it with his^-saww hand, then said: ‘When one of you does something, so let him be proficient in it’. Then he^-saww said: ‘Join with your^-as righteous ancestor Usman Bin Mazoun’’.^[35]

Rasool Allah^-saww Cried on Martyred Hamza^-asws Ibn Abu Mutlib^-asws

فَقَالَ رَسُولُ اللَّهِ ص لِأَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ يَا عَلِيُّ اطْلُبْ عَمَّكَ فَجَاءَ عَلِيٌّ عَلَيْهِ السَّلَامُ فَوَقَفَ عَلَى حَمْزَةَ فَكَرِهَ أَنْ يَرْجِعَ إِلَى رَسُولِ اللَّهِ ص فَجَاءَ رَسُولُ اللَّهِ ص‏حَتَّى وَقَفَ عَلَيْهِ فَلَمَّا رَأَى مَا فُعِلَ بِهِ بَكَى ثُمَّ قَالَ وَ اللَّهِ مَا وَقَفْتُ مَوْقِفاً قَطُّ أَغْيَظَ عَلَيَّ مِنْ هَذَا الْمَكَانِ لَئِنْ أَمْكَنَنِي اللَّهُ مِنْ قُرَيْشٍ لَأُمَثِّلَنَّ بِسَبْعِينَ رَجُلًا مِنْهُمْ

(An extract – at the end of Battle of Ohad, Rasool Allah^-saww asked about his beloved Uncle): Rasool-Allah^-saww said to Amir Al-Momineen^-asws: ‘O Ali^-asws! Search for your^-asws uncle^-asws’. Ali^-asws went and stopped at Hamza^-asws, and he^-asws (also) disliked to return to Rasool-Allah^-saww (to report the mutilated body of Hamza^-asws). So, Rasool-Allah^-saww came until he^-saww paused at him^-asws. When he^-saww saw what had happened with him^-asws, he^-saww cried, then said: ‘By Allah^-azwj! I^-saww have not paused at any pausing at all more outrageous to me^-saww than this place. If Allah^-azwj were to Enabled me^-saww upon Quraysh, I^-saww will reciprocate with seventy of their men’.

فَنَزَلَ عَلَيْهِ جَبْرَئِيلُ عَلَيْهِ السَّلَامُ فَقَالَ‏ وَ إِنْ عاقَبْتُمْ فَعاقِبُوا بِمِثْلِ ما عُوقِبْتُمْ بِهِ وَ لَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ وَ اصْبِرْ فَقَالَ رَسُولُ اللَّهِ ص بَلْ أَصْبِرُ فَأَلْقَى رَسُولُ اللَّهِ ص عَلَى حَمْزَةَ بُرْدَةً كَانَتْ عَلَيْهِ فَكَانَتْ إِذَا مَدَّهَا عَلَى رَأْسِهِ بَدَتْ رِجْلَاهُ وَ إِذَا مَدَّهَا عَلَى رِجْلَيْهِ بَدَا رَأْسُهُ فَمَدَّهَا عَلَى رَأْسِهِ وَ أَلْقَى عَلَى رِجْلَيْهِ الْحَشِيشَ

Jibraeel^-as descended unto him^-saww and said: ‘And if you punish, then retaliate with the like of that which you were punished with; and if you are patient, [16:126]’. Rasool-Allah^-saww said: ‘But, I^-saww shall be patient’. Rasool-Allah^-saww cast his^-saww cloak upon Hamza^-asws which, was upon him^-saww. When he^-saww extended it upon his^-asws head his^-asws legs were exposed. And when he^-saww covered his^-asws legs his^-asws head was exposed. So, he^-saww extended it upon his^-asws head, and Ali^-asws cast some grass upon his^-asws legs.

قَالَ وَ صَاحَ إِبْلِيسُ بِالْمَدِينَةِ قُتِلَ مُحَمَّدٌ فَلَمْ يَبْقَ أَحَدٌ مِنْ نِسَاءِ الْمُهَاجِرِينَ وَ الْأَنْصَارِ إِلَّا وَ خَرَجَ وَ خَرَجَتْ فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ ص تَعْدُو عَلَى قَدَمَيْهَا حَتَّى وَافَتْ رَسُولَ اللَّهِ ص وَ قَعَدَتْ بَيْنَ يَدَيْهِ وَ كَانَ‏ إِذَا بَكَى رَسُولُ اللَّهِ ص بَكَتْ وَ إِذَا انْتَحَبَ انْتَحَبَتْ.

He said, ‘And Iblees^-la shouted at Al-Medina (during the Battle of Ohad), ‘Muhammad^-saww has been killed!’ There did not remain anyone from the women of the Emigrants and the Helpers except and they came out, and (Syeda) Fatima^-asws daughter^-asws of Rasool-Allah^-saww came out sprinting upon her^-asws feet until she^-asws came to Rasool-Allah^-saww and sat in front of him^-saww. Whenever Rasool-Allah^‑saww cried, she^-asws cried, and whenever he^-saww wailed, she^-asws wailed… (An extract).^[36]

Also, in another account (an extract):

قَالَ وَ انْصَرَفَ رَسُولُ اللَّهِ ص إِلَى الْمَدِينَةِ حِينَ دُفِنَ الْقَتْلَى فَمَرَّ بِدُورِ بَنِي الْأَشْهَلِ وَ بَنِي ظَفَرٍ فَسَمِعَ بُكَاءَ النَّوَائِحِ عَلَى قَتْلَاهُنَّ فَتَرَقْرَقَتْ عَيْنَا رَسُولِ اللَّهِ ص وَ بَكَى ثُمَّ قَالَ لَكِنَّ حَمْزَةَ لَا بَوَاكِيَ لَهُ الْيَوْمَ فَلَمَّا سَمِعَهَا سَعْدُ بْنُ مُعَاذٍ وَ أُسَيْدُ بْنُ حُضَيْرٍ قَالا لَا تَبْكِيَنَّ امْرَأَةٌ حَمِيمَهَا حَتَّى تَأْتِيَ فَاطِمَةَ عَلَيْهَا السَّلَامُ فَتُسْعِدَهَا فَلَمَّا سَمِعَ رَسُولُ اللَّهِ ص الْوَاعِيَةَ عَلَى حَمْزَةَ وَ هُوَ عِنْدَ فَاطِمَةَ عَلَيْهَا السَّلَامُ عَلَى بَابِ الْمَسْجِدِ قَالَ ارْجِعْنَ رَحِمَكُنَّ اللَّهُ فَقَدْ آسَيْتُنَّ بِأَنْفُسِكُنَّ.

He said, ‘And Rasool-Allah^-saww left to go to Al-Medina when the killed ones were buried (after Battle of Ohad). He^-saww passed by the houses of the clan of Ash’al and clan of Zafar, and he^-saww heard wailing of the lamenters upon their killed ones. The eyes of Rasool-Allah^-saww filled up and he^-saww cried, then said: ‘But Hamza^-asws is such, no one is crying for him^-asws today’. When Sa’ad bin Muaz and Aseyd Bin Huzeyr heard it, they said, ‘No woman should cry over her loved ones until (Syeda) Fatima^‑asws comes (here to cry over Hamza^-asws) and she is pleased (with your crying over Hamza^-asws). When Rasool-Allah^-saww heard the (crying) activity upon Hamza^-asws and he^-saww was in the presence of (Syeda) Fatima^-asws at the door of the Masjid, he^‑saww said: ‘Return, may Allah^-azwj have Mercy on you, for I^-saww feel sorry for yourselves (the martyred ones)’’ (An extract).^[37]

Rasool-Allah^-saww said: ‘Upon the likes of Ja’far^-asws, let the crying ones cry

وَ عَنْ سَالِمِ بْنِ أَبِي الْجَعْدِ قَالَ: أُرِيَ رَسُولُ اللَّهِ ص فِي النَّوْمِ جَعْفَرَ بْنَ أَبِي طَالِبٍ ذَا جَنَاحَيْنِ مُضَرَّجاً بِالدَّمِ.

And from Salim Bin Abu Al-Ja’ad who said, ‘Rasool-Allah^-saww saw in the dream Ja’far^-asws Bin Abu Talib^-asws with two wings stained with the blood’’.

وَ عَنِ ابْنِ عُمَرَ قَالَ: وَجَدْنَا مَا بَيْنَ صَدْرِ جَعْفَرٍ وَ مَنْكِبَيْهِ وَ مَا أَقْبَلَ مِنْهُ تِسْعِينَ جِرَاحَةً مَا بَيْنَ ضَرْبَةٍ بِالسَّيْفِ وَ طَعْنَةٍ بِالرُّمْحِ وَ لَمَّا أَتَى النَّبِيَّ ص نَعْيُ جَعْفَرٍ أَتَى امْرَأَتَهُ أَسْمَاءَ بِنْتَ عُمَيْسٍ فَعَزَّاهَا فِي زَوْجِهَا جَعْفَرٍ وَ دَخَلَتْ فَاطِمَةُ وَ هِيَ تَبْكِي وَ تَقُولُ وَا عَمَّاهْ فَقَالَ رَسُولُ اللَّهِ ص عَلَى مِثْلِ جَعْفَرٍ فَلْتَبْكِ الْبَوَاكِي.

And from Ibn Umar who said, ‘We found what is between the chest of Ja’far^-asws and his^-asws shoulders and what faces from it, ninety injuries, what is between the strike of the sword, and stab of the spear. And when the news of expiry of Ja’far^-asws came to the Prophet^-saww, his^-asws wife Asma Bint Umays came, and he^-saww consoled her regarding her husband Ja’far^-asws; and (Syeda) Fatima^-asws came and she^-asws was crying and saying: ‘Waah uncle!’ Rasool-Allah^-saww said: ‘Upon the likes of Ja’far^-asws, let the crying ones cry’’. ^[38]

Also:

قَالَ الصَّادِقُ ع‏ قَالَ رَسُولُ اللَّهِ ص لِفَاطِمَةَ اذْهَبِي فَابْكِي عَلَى ابْنِ عَمِّكِ فَإِنْ لَمْ تَدْعِي بِثُكْلٍ فَمَا قُلْتِ فَقَدْ صَدَقْتِ.

Al-Sadiq^-asws said: ‘Rasool-Allah^-saww said to (Syeda) Fatima^-asws: ‘Go and cry upon the son of your^-asws uncle^-asws, so even if you^-asws do not supplicate with heaviness (in your^-asws heart), whatever you^-asws say, you^-asws would have been truthful’.

و ذكر محمد بن إسحاق عن عروة قال‏ لما أقبل أصحاب مؤتة تلقاهم رسول الله ص و المسلمون معه فجعلوا يحثون عليهم التراب و يقولون يا فرار فررتم في سبيل الله فَقَالَ رَسُولُ اللَّهِ ص لَيْسُوا بِفَرَّارٍ وَ لَكِنَّهُمُ الْكَرَّارُ إِنْ شَاءَ اللَّهُ‏.

And Muhammad Bin Is’haq mentioned from Urwa who said, ‘When the companions of Motah came Rasool-Allah^-saww met them and the Muslims were with him^-saww. They went on pouring the soil upon them and saying, ‘O escapers, you have fled in the Way of Allah^-azwj!’ Rasool-Allah^-saww said: ‘They aren’t fleers, but they are the attackers, if Allah^-azwj so Desires’’. (An Extract)^[39]

من لا يحضره الفقيه قَالَ الصَّادِقُ ع‏ إِنَّ النَّبِيَّ ص حِينَ جَاءَتْهُ وَفَاةُ جَعْفَرِ بْنِ أَبِي طَالِبٍ وَ زَيْدِ بْنِ حَارِثَةَ كَانَ إِذَا دَخَلَ بَيْتَهُ كَثُرَ بُكَاؤُهُ عَلَيْهِمَا جِدّاً وَ يَقُولُ كَانَا يُحَدِّثَانِي وَ يُؤْنِسَانِي فَذَهَبَا جَمِيعاً.

(The book) ‘Man La Yahzar Al-Faqeeh’ – Al-Sadiq^-asws said: ‘The Prophet^-saww, when the (news of) expiry of Ja’far^-asws Bin Abu Talib^-asws and Zayd Bin Haris came to him^-saww, whenever he^‑saww entered his^-saww house, he^-saww frequented the crying upon them both a lot, and was saying: ‘They used to discussed with me^-saww and comfort me^-saww, and they are both gone’’.^[40]

236 و من كلام له ع اقتص فيه ذكر ما كان منه بعد هجرة النبي ص ثم لحاقه به‏

Sermon 236 – And from a speech of his^-asws narrating in it mentioning what happened from him^-asws after emigration of the Prophet^-saww, then joining with him^-saww

فَجَعَلْتُ أَتْبَعُ مَأْخَذَ رَسُولِ اللَّهِ ص فَأَطَأُ ذِكْرَهُ حَتَّى انْتَهَيْتُ إِلَى الْعَرَجِ [الْعَرْجِ‏]- [فِي كَلَامٍ طَوِيلٍ‏]

‘I^-asws went on to follow the route taken by Rasool-Allah^-saww, following his^-saww mention until I^-asws ended to Al-Arj’.[41]

237 و من خطبة له ع في المسارعة إلى العمل‏

Sermon 237 – And from a sermon of his^-asws regarding hastening to the (good) deeds

فَاعْمَلُوا وَ أَنْتُمْ فِي نَفَسِ الْبَقَاءِ وَ الصُّحُفُ مَنْشُورَةٌ وَ التَّوْبَةُ مَبْسُوطَةٌ وَ الْمُدْبِرُ يُدْعَى وَ الْمُسِي‏ءُ يُرْجَى قَبْلَ أَنْ يَخْمُدَ الْعَمَلُ‏ وَ يَنْقَطِعَ الْمَهَلُ وَ يَنْقَضِيَ الْأَجَلُ [تَنْقَضِيَ الْمُدَّةُ] وَ يُسَدَّ بَابُ التَّوْبَةِ وَ تَصْعَدَ الْمَلَائِكَةُ

‘Work while you are in the breath of life, and the registers are open, and the repentance is Extended, and the one turning around is being called, and the evil doer is (Given) hope, before the deeds are frozen, and the opportunity is cut-off, and the term expires, and the door of repentance is closed, and the Angels ascend.

فَأَخَذَ امْرُؤٌ مِنْ نَفْسِهِ لِنَفْسِهِ وَ أَخَذَ مِنْ حَيٍّ لِمَيِّتٍ وَ مِنْ فَانٍ لِبَاقٍ وَ مِنْ ذَاهِبٍ لِدَائِمٍ

A person should take from himself for himself, and take from the living for the deceased, and from mortal for an immortal, and from a temporal for a permanent.

امْرُؤٌ خَافَ اللَّهَ وَ هُوَ مُعَمَّرٌ إِلَى أَجَلِهِ وَ مَنْظُورٌ إِلَى عَمَلِهِ

A person should fear Allah^-azwj while he is living to his term and respited to his actions.

امْرُؤٌ أَلْجَمَ نَفْسَهُ بِلِجَامِهَا وَ زَمَّهَا بِزِمَامِهَا فَأَمْسَكَهَا بِلِجَامِهَا عَنْ مَعَاصِي اللَّهِ وَ قَادَهَا بِزِمَامِهَا إِلَى طَاعَةِ اللَّهِ‏

A person should rein himself with its reins, and bridle with its bridles. He would be withheld with its reins from disobeying Allah^-azwj and be guided with its bridle to obey Allah^-azwj’.[42]

238 و من كلام له ع في شأن الحكمين و ذم أهل الشام‏

Sermon 238 – And from a speech of his^-asws regarding affair of the two arbitrators and condemnation of people of Syria

جُفَاةٌ طَغَامٌ‏ وَ عَبِيدٌ أَقْزَامٌ‏ جُمِعُوا مِنْ كُلِّ أَوْبٍ وَ تُلُقِّطُوا مِنْ كُلِّ شَوْبٍ‏ مِمَّنْ يَنْبَغِي أَنْ يُفَقَّهَ وَ يُؤَدَّبَ وَ يُعَلَّمَ وَ يُدَرَّبَ وَ يُوَلَّى عَلَيْهِ وَ يُؤْخَذَ عَلَى يَدَيْهِ لَيْسُوا مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ لَا مِنَ‏ الَّذِينَ تَبَوَّؤُا الدَّارَ وَ الْإِيمانَ‏

‘Rude, lowly, slaves are gathering from every corner and picked up from every pack, from the ones it is befitting that he is made to understand, and disciplined, and taught, and trained, and supervised upon, and to be taking by his hand. They are neither from the Emigrants and the Helpers, And those who had the home (in Al-Medina), and had the Eman [59:9].

أَلَا وَ إِنَّ الْقَوْمَ اخْتَارُوا لِأَنْفُسِهِمْ أَقْرَبَ الْقَوْمِ مِمَّا تُحِبُّونَ [يُحِبُّونَ‏] وَ إِنَّكُمُ اخْتَرْتُمْ لِأَنْفُسِكُمْ أَقْرَبَ الْقَوْمِ مِمَّا تَكْرَهُونَ

Indeed! And the people have chosen for themselves the closest of the people from what they like, and you all are choosing for yourselves the closest of the people from what you dislike.

وَ إِنَّمَا عَهْدُكُمْ بِعَبْدِ اللَّهِ بْنِ قَيْسٍ بِالْأَمْسِ يَقُولُ إِنَّهَا فِتْنَةٌ فَقَطِّعُوا أَوْتَارَكُمْ‏ وَ شِيمُوا سُيُوفَكُمْ فَإِنْ كَانَ صَادِقاً فَقَدْ أَخْطَأَ بِمَسِيرِهِ غَيْرَ مُسْتَكْرَهٍ وَ إِنْ كَانَ كَاذِباً فَقَدْ لَزِمَتْهُ التُّهَمَةُ [التُّهْمَةُ]

And rather, your pact with Abdullah Bin Qays (Abu Musa) yesterday, he was saying, ‘It is a Fitna, so cut off your bow-strings and sheathe your swords!’ So, if he was truthful, then he was mistaken with his travelling (with us for this battle) without being coerced. And if he was lying, so the accusation is necessitated to him. 

فَادْفَعُوا فِي صَدْرِ عَمْرِو بْنِ الْعَاصِ بِعَبْدِ اللَّهِ بْنِ الْعَبَّاسِ وَ خُذُوا مَهَلَ الْأَيَّامِ وَ حُوطُوا قَوَاصِيَ الْإِسْلَامِ أَ لَا تَرَوْنَ إِلَى بِلَادِكُمْ تُغْزَى وَ إِلَى صَفَاتِكُمْ تُرْمَى‏

So, push in the chest of Amro Bin Al-Aas by (choosing) Abdullah Bin Al-Abbas, and take the respite of the days and encompass the borders of Al-Islam. Are you not looking at your cities being raided and to your characters being shot at?’[43]

239 و من خطبة له ع يذكر فيها آل محمد ص‏

Sermon 239 – And from a sermon of his^-asws mentioning in it Progeny^-asws of Muhammad^-saww

هُمْ عَيْشُ الْعِلْمِ وَ مَوْتُ الْجَهْلِ يُخْبِرُكُمْ حِلْمُهُمْ عَنْ عِلْمِهِمْ‏ وَ ظَاهِرُهُمْ عَنْ بَاطِنِهِمْ وَ صَمْتُهُمْ عَنْ حِكَمِ [حُكْمِ‏] مَنْطِقِهِمْ لَا يُخَالِفُونَ الْحَقَّ وَ لَا يَخْتَلِفُونَ فِيهِ

‘They^-asws are the life of knowledge and death of ignorance. You are being informed of their^‑asws forbearance from their^-asws knowledge, and their^-asws silence from the wisdom of their^-asws talk. They^-asws neither oppose the truth nor do they^-asws differ in it.

وَ هُمْ دَعَائِمُ الْإِسْلَامِ وَ وَلَائِجُ‏ الِاعْتِصَامِ بِهِمْ عَادَ الْحَقُّ إِلَى نِصَابِهِ‏ وَ انْزَاحَ الْبَاطِلُ‏ عَنْ مُقَامِهِ [مَقَامِهِ‏] وَ انْقَطَعَ لِسَانُهُ عَنْ مَنْبِتِهِ‏ عَقَلُوا الدِّينَ عَقْلَ وِعَايَةٍ وَ رِعَايَةٍ لَا عَقْلَ سَمَاعٍ وَ رِوَايَةٍ فَإِنَّ رُوَاةَ الْعِلْمِ كَثِيرٌ وَ رُعَاتَهُ قَلِيلٌ‏

They^-asws are the foundations of Al-Islam, and the keys of shelter. By them^-asws, the truth return to be in its spot, and the falsehood is displaced from its position, and its tongue is cut off from its base. Understand the Religion and understanding of retention, not understanding of the hearing and the reports, and surely the reporters of knowledge are many and its shepherds are few’.[44]

240 و من كلام له ع قاله لعبد الله بن العباس و قد جاءه برسالة من عثمان و هو محصور يسأله فيها الخروج إلى ماله بينبع، ليقل هتف‏ الناس باسمه للخلافة، بعد أن كان سأله مثل ذلك من قبل،

Sermon 240 – From a speech of his^-asws to Abdullah Bin Al-Abbas, and he had come to him^-asws with a message from Usman Bin Affan, and he was besieged, asking him^-asws for going out (on a military expedition) to his wealth at Yanbu, in order to reduce the shouting of the people by his^-asws name for the caliphate, after having had asked him^-asws similar to that from before.

فقال عليه السلام: يَا ابْنَ عَبَّاسٍ مَا يُرِيدُ عُثْمَانُ إِلَّا أَنْ يَجْعَلَنِي جَمَلًا نَاضِحاً بِالْغَرْبِ‏ أَقْبِلْ وَ أَدْبِرْ بَعَثَ إِلَيَّ أَنْ أَخْرُجَ ثُمَّ بَعَثَ إِلَيَّ أَنْ أَقْدُمَ ثُمَّ هُوَ الْآنَ يَبْعَثُ إِلَيَّ أَنْ أَخْرُجَ وَ اللَّهِ لَقَدْ دَفَعْتُ عَنْهُ حَتَّى خَشِيتُ أَنْ أَكُونَ آثِماً

He^-asws said: ‘O Ibn Abbas! Usman does not want except to make me^-asws a water-drawing camel, coming and going. He had sent a message to me that I^-asws should go out, (then) sends a message to me^-asws to come back, then now he is sending a message to me^-asws that I^-asws should go out. By Allah^-azwj! I^-asws defended him until I^-asws feared that I^-asws would become a sinner’.[45]

241 و من كلام له ع يحث به أصحابه على الجهاد

Sermon 241 – And from a speech of his^-asws urging his^-asws companions by it upon the Jihad

وَ اللَّهُ مُسْتَأْدِيكُمْ‏ شُكْرَهُ وَ مُوَرِّثُكُمْ أَمْرَهُ وَ مُمْهِلُكُمْ‏ فِي‏ مِضْمَارٍ مَحْدُودٍ [مَمْدُودٍ] لِتَتَنَازَعُوا سَبَقَهُ‏ فَشُدُّوا عُقَدَ الْمَآزِرِ وَ اطْوُوا فُضُولَ الْخَوَاصِرِ لَا تَجْتَمِعُ عَزِيمَةٌ وَ وَلِيمَةٌ مَا أَنْقَضَ النَّوْمَ لِعَزَائِمِ الْيَوْمِ وَ أَمْحَى الظُّلَمَ‏ لِتَذَاكِيرِ الْهِمَمِ‏

‘And Allah^-azwj is Calling you to thank Him^-azwj, and Assigns His^-azwj Commands to you, and Respites you in the limited time for you to compete in precedence. So, tighten the girdles, and fold up the curiosity of the little one, and the determination and the banquets cannot be gathered together! The sleep would break up the determinations of the day, and the darkness obliterates memories of critical tasks’.[46]

و صلى اللّه على سيدنا محمد النبي الأمي، و على آله مصابيح الدجى و العروة الوثقى، و سلم تسليما كثيرا.

And may Allah^-azwj Send Salawaat upon our Chief Muhammad^-saww the Ummy Prophet^-saww, and upon his^-saww Progeny^-asws, the lamps for the darkness, and the firmest handhold, and salute with abundant salutations.

نهج البلاغة

NAHJ AL-BALAGAH

رسائل أمير المؤمنين عليه السلام‏

LETTERS OF AMIR AL-MOMINEEN^-asws

1 و من كتاب له ع إلى أهل الكوفة عند مسيره من المدينة إلى البصرة

Letter 1 – And from a letter of his^-asws to the people of Al-Kufa during his^-asws travel from Al-Medina to Al-Basra

مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى أَهْلِ الْكُوفَةِ جَبْهَةِ الْأَنْصَارِ وَ سَنَامِ‏ الْعَرَبِ

From a letter of his^-asws to the people of Al-Kufa at his^-asws travelling from Al-Medina to Al-Basra: ‘From a servant of Allah^-azwj Amir Al-Momineen^-asws to the people of Al-Kufa, foreheads of the Helpers and the peak of the Arabs.

أَمَّا بَعْدُ فَإِنِّي أُخْبِرُكُمْ عَنْ أَمْرِ عُثْمَانَ حَتَّى يَكُونَ سَمْعُهُ كَعِيَانِهِ‏ إِنَّ النَّاسَ طَعَنُوا عَلَيْهِ فَكُنْتُ رَجُلًا مِنَ الْمُهَاجِرِينَ أُكْثِرُ اسْتِعْتَابَهُ‏ وَ أُقِلُّ عِتَابَهُ وَ كَانَ طَلْحَةُ وَ الزُّبَيْرُ أَهْوَنُ سَيْرِهِمَا فِيهِ الْوَجِيفُ‏ وَ أَرْفَقُ حِدَائِهِمَا الْعَنِيفُ-* وَ كَانَ مِنْ عَائِشَةَ فِيهِ

As for after, I^-asws am informing you regarding the matter of Usman until listening to it would be like seeing it. The people faulted upon him and I^-asws was a man from the Emigrants supporting him the most, and least in faulting him while Talha and Al-Zubeyr were such, their weakest manner regarding him was the exciting, and the kindest of their voices was the harsh, and an error of anger happened from Ayesha regarding him (Usman).

فَلْتَةُ غَضَبٍ فَأُتِيحَ لَهُ قَوْمٌ [قَتَلُوهُ‏] فَقَتَلُوهُ وَ بَايَعَنِي النَّاسُ غَيْرَ مُسْتَكْرَهِينَ وَ لَا مُجْبَرِينَ بَلْ طَائِعِينَ مُخَيَّرِينَ وَ اعْلَمُوا أَنَّ دَارَ الْهِجْرَةِ قَدْ قَلَعَتْ بِأَهْلِهَا وَ قَلَعُوا بِهَا وَ جَاشَتْ‏ جَيْشَ الْمِرْجَلِ‏ وَ قَامَتِ الْفِتْنَةُ عَلَى الْقُطْبِ فَأَسْرِعُوا إِلَى أَمِيرِكُمْ وَ بَادِرُوا جِهَادَ عَدُوِّكُمْ إِنْ شَاءَ اللَّهُ عَزَّ وَ جَلَ‏

A group came to him and killed him, and the people pledged allegiance to me^-asws without being forced nor by compulsion, but willingly, by choice, and they knew that the house of Emigration had been uprooted with its inhabitants, and they were uprooted with it, and the cauldron of the army boiled, and the Fitna (discord) was established upon the pivot. So, hasten to your commanders and rush to fight your enemies, if Allah^-azwj Mighty and Majestic so Desires’’.[47]

2 و من كتاب له ع إليهم بعد فتح البصرة

Letter 2 – And from a letter of his^-asws to them after the conquest of Al-Basra

وَ جَزَاكُمُ اللَّهُ مِنْ أَهْلِ مِصْرٍ عَنْ أَهْلِ بَيْتِ نَبِيِّكُمْ أَحْسَنَ مَا يَجْزِي الْعَامِلِينَ بِطَاعَتِهِ وَ الشَّاكِرِينَ لِنِعْمَتِهِ فَقَدْ سَمِعْتُمْ وَ أَطَعْتُمْ وَ دُعِيتُمْ فَأَجَبْتُمْ‏

‘May Allah^-azwj Recompense you all from the people of the cities on behalf of the People^-asws of the Household of your Prophet^-saww as excellently as can be for the workers in His^-azwj obedience, and the ones grateful for His^-azwj Bounties, for you heard and obeyed, and were called, and you answered’.[48]

3 و من كتاب له ع [كتبه‏] لشريح بن الحارث قاضيه‏

Letter 3 – And from a letter of his^-asws he^-asws had written to Shurayh Bin Al-Haris, a judge

وَ رُوِيَ‏ أَنَّ شُرَيْحَ بْنَ الْحَارِثِ قَاضِيَ أَمِيرِ الْمُؤْمِنِينَ ع اشْتَرَى عَلَى عَهْدِهِ دَاراً بِثَمَانِينَ دِينَاراً فَبَلَغَهُ ذَلِكَ فَاسْتَدْعَى شُرَيْحاً وَ قَالَ لَهُ بَلَغَنِي أَنَّكَ ابْتَعْتَ دَاراً بِثَمَانِينَ دِينَاراً وَ كَتَبْتَ لَهَا كِتَاباً وَ أَشْهَدْتَ فِيهِ شُهُوداً

And it is reported that Shurayh Bin Al-Haris, the judge of Amir Al-Momineen^-asws had purchased a house for eighty Dinars during his^-asws era. That reached him^-asws and he^-asws called him and said to him: ‘It has reached me^-asws that you have bought a house for eighty Dinars, and you have written an agreement and got witnesses to witness it?’

فَقَالَ لَهُ شُرَيْحٌ قَدْ كَانَ ذَلِكَ يَا أَمِيرَ الْمُؤْمِنِينَ

Shurayh said to him^-asws, ‘That has happened, O Amir Al-Momineen^-asws’.

قَالَ فَنَظَرَ إِلَيْهِ نَظَرَ الْمُغْضَبِ ثُمَّ قَالَ لَهُ- يَا شُرَيْحُ أَمَا إِنَّهُ سَيَأْتِيكَ مَنْ لَا يَنْظُرُ فِي كِتَابِكَ وَ لَا يَسْأَلُكَ عَنْ بَيِّنَتِكَ حَتَّى يُخْرِجَكَ مِنْهَا شَاخِصاً وَ يُسْلِمَكَ إِلَى قَبْرِكَ خَالِصاً

He (the narrator) said, ‘He^-asws looked at him with an angry look, then said: ‘O Shurayh! But surely there will be coming to you one (Angel of death) who will neither look into your agreement nor ask you about your proof (witnesses) until he will extract you from it alone and submit you to your grave purely.

فَانْظُرْ يَا شُرَيْحُ لَا تَكُونُ ابْتَعْتَ هَذِهِ الدَّارَ مِنْ غَيْرِ مَالِكَ أَوْ نَقَدْتَ الثَّمَنَ مِنْ غَيْرِ حَلَالِكَ فَإِذَا أَنْتَ قَدْ خَسِرْتَ دَارَ الدُّنْيَا وَ دَارَ الْآخِرَةِ.

Look, O Shurayh, you did not happen to buy this house from other than your wealth or paid the price from other than the means permissible for you, for then you would have lost the house of the world and the house of the Hereafter (as well).

أَمَا إِنَّكَ لَوْ كُنْتَ أَتَيْتَنِي عِنْدَ شِرَائِكَ مَا اشْتَرَيْتَ لَكَتَبْتُ لَكَ كِتَاباً عَلَى هَذِهِ النُّسْخَةِ فَلَمْ تَرْغَبْ فِي شِرَاءِ هَذِهِ الدَّارِ [بِالدِّرْهَمِ‏] بِدِرْهَمٍ فَمَا فَوْقُ وَ النُّسْخَةُ هَذِهِ

But you, if you had come to me^-asws during your purchase what you purchased, I^-asws would have written out an agreement for you upon this transcript, and you would have turned away from buying this house for (even) one Dirham nor above it, and the transcript is this: –

هَذَا مَا اشْتَرَى عَبْدٌ ذَلِيلٌ مِنْ مَيِّتٍ قَدْ أُزْعِجَ لِلرَّحِيلِ اشْتَرَى مِنْهُ دَاراً مِنْ دَارِ الْغُرُورِ مِنْ جَانِبِ الْفَانِينَ وَ خِطَّةِ 3311 الْهَالِكِينَ وَ تَجْمَعُ هَذِهِ الدَّارَ حُدُودٌ أَرْبَعَةٌ الْحَدُّ

‘This is what has been bought by a humble servant from a deceased who has prepared for the departure. He bought a house from him, from the houses of deceit from the side of the perishing (mortals), and area of the ones to be destroyed, and gathered the four boundaries of this house.

الْأَوَّلُ يَنْتَهِي إِلَى دَوَاعِي الْآفَاتِ وَ الْحَدُّ الثَّانِي يَنْتَهِي إِلَى دَوَاعِي الْمُصِيبَاتِ وَ الْحَدُّ الثَّالِثُ يَنْتَهِي إِلَى الْهَوَى الْمُرْدِي وَ الْحَدُّ الرَّابِعُ يَنْتَهِي إِلَى الشَّيْطَانِ الْمُغْوِي وَ فِيهِ يُشْرَعُ‏ 3312 بَابُ هَذِهِ الدَّارِ

The first boundary ended up to the invitation of calamities, and the second boundary ends up to the invitation of the difficulties, and the third boundary ends up to the devastating desires, and the fourth boundary ends up to the deviating Satan^-la, and in it begins the door of this house.

اشْتَرَى هَذَا الْمُغْتَرُّ بِالْأَمَلِ مِنْ هَذَا الْمُزْعَجِ بِالْأَجَلِ هَذِهِ الدَّارَ بِالْخُرُوجِ مِنْ عِزِّ الْقَنَاعَةِ وَ الدُّخُولِ فِي ذُلِّ الطَّلَبِ وَ الضَّرَاعَةِ

He has bought this, the one deceived by the hopes from this one, from the one driven by the death, this house, by the exiting from the honour of the contentment and the entry into disgrace of the seeking and the submissiveness.

فَمَا أَدْرَكَ هَذَا الْمُشْتَرِي فِيمَا اشْتَرَى مِنْهُ مِنْ دَرَكٍ فَعَلَى مُبَلْبِلِ أَجْسَامِ‏ الْمُلُوكِ وَ سَالِبِ نُفُوسِ الْجَبَابِرَةِ وَ مُزِيلِ مُلْكِ الْفَرَاعِنَةِ مِثْلِ كِسْرَى وَ قَيْصَرَ وَ تُبَّعٍ وَ حِمْيَرَ وَ مَنْ جَمَعَ الْمَالَ عَلَى الْمَالِ

Thus, whatever this buyer comes across regarding what he has bought, from any level, then it would be up to the dismantler of the bodies of the kings, and confiscator of the souls of the tyrants, and remover of the kingdoms of the pharaohs like Chosroe and Caesar, and Tubba (kings of Yemen), and Himeyr (Sabean rulers), and the one amassing the wealth upon the wealth.

فَأَكْثَرَ وَ مَنْ بَنَى وَ شَيَّدَ وَ زَخْرَفَ وَ نَجَّدَ وَ ادَّخَرَ وَ اعْتَقَدَ وَ نَظَرَ بِزَعْمِهِ لِلْوَلَدِ إِشْخَاصُهُمْ‏ جَمِيعاً إِلَى مَوْقِفِ الْعَرْضِ وَ الْحِسَابِ وَ مَوْضِعِ الثَّوَابِ وَ الْعِقَابِ إِذَا وَقَعَ الْأَمْرُ بِفَصْلِ الْقَضَاءِ وَ خَسِرَ هُنالِكَ الْمُبْطِلُونَ‏

So, it is a lot, and the one who builds, and constructs, and decorates, and renews, and hoards, and preserves, and consideration in his view to be for the children, he (Angel of death) would take them all to the pausing plains and the Reckoning, and place of the Rewards and the Punishment, when the Command would occur with a decisive judgment, and over there the falsifiers would lose out [40:78].

شَهِدَ عَلَى ذَلِكَ الْعَقْلُ إِذَا خَرَجَ مِنْ أَسْرِ الْهَوَى وَ سَلِمَ مِنْ عَلَائِقِ الدُّنْيَا

It has been witnessed upon that by the intellect when he came out from the impact of the whims and was safe from the attachments of the world’.[49]

4 و من كتاب له ع إلى بعض أمراء جيشه‏

Letter 4 – From a letter of his^-asws to one of the commanders of his^-asws army

فَإِنْ عَادُوا إِلَى ظِلِّ الطَّاعَةِ فَذَاكَ الَّذِي نُحِبُّ وَ إِنْ تَوَافَتِ‏ الْأُمُورُ بِالْقَوْمِ إِلَى الشِّقَاقِ وَ الْعِصْيَانِ فَانْهَدْ بِمَنْ أَطَاعَكَ إِلَى مَنْ عَصَاكَ وَ اسْتَغْنِ بِمَنِ انْقَادَ مَعَكَ عَمَّنْ تَقَاعَسَ عَنْكَ فَإِنَّ الْمُتَكَارِهَ‏ مَغِيبُهُ خَيْرٌ مِنْ مَشْهَدِهِ وَ قُعُودُهُ أَغْنَى مِنْ نُهُوضِهِ‏

‘If they return to the shade of obedience, so that is which we like, and if the matters of the people turn to the wretchedness and the disobedience, then bear down with the ones who obey you to the ones who disobey you, and be needless from the ones with you who are criticising you and are balking (drawing back) from you, for the absence of a half-hearted one is better than his attendance, and his sitting back is more availing than his getting up’.[50]

5 و من كتاب له ع إلى أشعث بن قيس عامل أذربيجان‏

Letter 5 – From a letter of his^-asws to Ash’as Bin Qays, and office-bearer at Azerbaijan

وَ إِنَّ عَمَلَكَ لَيْسَ لَكَ بِطُعْمَةٍ وَ لَكِنَّهُ فِي عُنُقِكَ أَمَانَةٌ وَ أَنْتَ مُسْتَرْعًى لِمَنْ فَوْقَكَ لَيْسَ لَكَ أَنْ تَفْتَاتَ‏ فِي رَعِيَّةٍ وَ لَا تُخَاطِرَ إِلَّا بِوَثِيقَةٍ وَ فِي يَدَيْكَ مَالٌ مِنْ مَالِ اللَّهِ [تَعَالَى‏] عَزَّ وَ جَلَّ وَ أَنْتَ مِنْ خُزَّانِهِ‏ حَتَّى تُسَلِّمَهُ إِلَيَّ وَ لَعَلِّي أَلَّا أَكُونَ شَرَّ وُلَاتِكَ‏ لَكَ وَ السَّلَامُ‏

‘And surely your administration isn’t for you as a morsel, but it is an entrustment in your neck, and you are a shepherd for the ones above you. It isn’t for you that you spy among your citizens nor take a risk except with a document (as evidence), and in your hands is from the wealth of Allah^-azwj Mighty and Majestic, and you are my^-asws treasurer until you submit it to me^-asws, perhaps I^-asws will not happen to be an evil ruler to you. And the greetings’.[51]

6 و من كتاب له ع إلى معاوية

Letter 6 – And from a letter of his^-asws to Muawiya

إِنَّهُ بَايَعَنِي الْقَوْمُ الَّذِينَ بَايَعُوا أَبَا بَكْرٍ وَ عُمَرَ وَ عُثْمَانَ عَلَى مَا بَايَعُوهُمْ‏ عَلَيْهِ فَلَمْ يَكُنْ لِلشَّاهِدِ أَنْ يَخْتَارَ وَ لَا لِلْغَائِبِ أَنْ يَرُدَّ

‘Indeed, they pledged allegiance to me^-asws, the people who had pledged to Abu Bakr and Umar and Usman, upon what (stipulations) they had pledged to them, so there did not happen to be for any attendee that he chooses, nor for the absentee that he rejects.

وَ إِنَّمَا الشُّورَى لِلْمُهَاجِرِينَ وَ الْأَنْصَارِ فَإِنِ اجْتَمَعُوا عَلَى رَجُلٍ وَ سَمَّوْهُ إِمَاماً كَانَ ذَلِكَ لِلَّهِ رِضًا فَإِنْ خَرَجَ عَنْ أَمْرِهِمْ خَارِجٌ بِطَعْنٍ أَوْ بِدْعَةٍ رَدُّوهُ إِلَى مَا خَرَجَ مِنْهُ فَإِنْ أَبَى قَاتَلُوهُ عَلَى اتِّبَاعِهِ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ وَ وَلَّاهُ اللَّهُ مَا تَوَلَّى

And rather, the consultation is for the Emigrants and the Helpers, so if they were to unite upon a man and name him as a leader, that would be a Pleasure for Allah^-azwj, and if anyone were to exit from their affair, either by an accusation or heresy, he would be returned to what he had exited from, and if he refuses, they would fight him upon his following to be upon other than the way of the Momineen, and Allah^-azwj would be Ruling what he was in charge of.

وَ لَعَمْرِي يَا مُعَاوِيَةُ لَئِنْ نَظَرْتَ بِعَقْلِكَ دُونَ هَوَاكَ لَتَجِدَنِّي أَبْرَأَ النَّاسِ مِنْ دَمِ عُثْمَانَ وَ لَتَعْلَمَنَّ أَنِّي كُنْتُ فِي عُزْلَةٍ عَنْهُ إِلَّا أَنْ تَتَجَنَّى‏ فَتَجَنَّ مَا بَدَا لَكَ وَ السَّلَامُ‏

And by my^-asws life, O Muawiya! If you were to consider with your intellect besides your whims, you will find me^-asws the most innocent of the people from the blood of Usman. I^-asws was in isolation from it, so if you want to accuse falsely, then accuse falsely whatever comes to you. And the greetings’.[52]

7 و من كتاب منه ع إليه أيضا

Letter 7 – And from a letter from him^-asws to his as well

أَمَّا بَعْدُ فَقَدْ أَتَتْنِي مِنْكَ مَوْعِظَةٌ مُوَصَّلَةٌ وَ رِسَالَةٌ مُحَبَّرَةٌ نَمَّقْتَهَا بِضَلَالِكَ وَ أَمْضَيْتَهَا بِسُوءِ رَأْيِكَ وَ كِتَابُ امْرِئٍ لَيْسَ لَهُ بَصَرٌ يَهْدِيهِ وَ لَا قَائِدٌ يُرْشِدُهُ قَدْ دَعَاهُ الْهَوَى فَأَجَابَهُ وَ قَادَهُ الضَّلَالُ فَاتَّبَعَهُ فَهَجَرَ لَاغِطاً وَ ضَلَّ خَابِطاً

As for after, there has come to me^-asws connected advice and a letter inked by you due to your straying, and you have dispatched it with your evil opinion, and (it is) a letter of a person having no insight for him to guide him nor any leader to guide him. The whim called him, so he answered it, and the straying led him, so he followed it. So, he was left in confusion and went astray’.

وَ [مِنْ هَذَا الْكِتَابِ‏] مِنْهُ‏ لِأَنَّهَا بَيْعَةٌ وَاحِدَةٌ لَا يُثَنَّى فِيهَا النَّظَرُ وَ لَا يُسْتَأْنَفُ فِيهَا الْخِيَارُ الْخَارِجُ مِنْهَا طَاعِنٌ وَ الْمُرَوِّي‏ فِيهَا مُدَاهِنٌ‏

And (from this letter) from him^-asws: ‘Because allegiance is pledged once, then is no second consideration in it, nor is there any resumption in it of the choice. The one outside from it is a backstabber, and the one misleading in it is a flatterer’.[53]

8 و من كتاب له ع إلى جرير بن عبد الله البجلي لما أرسله إلى معاوية

Letter 8 – From a letter of his^-asws to Jareer Bin Abdullah Al-Bajaly when he^-asws sent him to Muawiya

أَمَّا بَعْدُ فَإِذَا أَتَاكَ كِتَابِي فَاحْمِلْ مُعَاوِيَةَ عَلَى الْفَصْلِ‏ وَ خُذْهُ بِالْأَمْرِ الْجَزْمِ ثُمَّ خَيِّرْهُ بَيْنَ حَرْبٍ مُجْلِيَةٍ أَوْ سِلْمٍ مُخْزِيَةٍ فَإِنِ اخْتَارَ الْحَرْبَ فَانْبِذْ إِلَيْهِ‏ وَ إِنِ اخْتَارَ السِّلْمَ فَخُذْ بَيْعَتَهُ وَ السَّلَامُ‏

‘As for after, when my^-asws letter comes to you, then carry Muawiya upon the decision and seize him with the matter of settlement, then give him a choice between an exiling war or a humiliating peace. If he chooses the war, then alienate from him, and if he chooses the peace, then take his allegiance. And the greetings’.[54]

9 و من كتاب له ع إلى معاوية

Letter 9 – And from a letter of his^-asws to Muawiya

فَأَرَادَ قَوْمُنَا قَتْلَ نَبِيِّنَا وَ اجْتِيَاحَ أَصْلِنَا وَ هَمُّوا بِنَا الْهُمُومَ‏ وَ فَعَلُوا بِنَا الْأَفَاعِيلَ‏ وَ مَنَعُونَا الْعَذْبَ‏ وَ أَحْلَسُونَا الْخَوْفَ وَ اضْطَرُّونَا إِلَى جَبَلٍ وَعْرٍ وَ أَوْقَدُوا لَنَا نَارَ الْحَرْبِ

‘Our people intended to murder our Prophet^-saww and eradicate our roots, and created worries for us, and dealt harshly with us, and they prevented us the freshness, and they exposed us to the fear, and had (almost) expelled us to a rugged mountain, and they ignited the war to us.

فَعَزَمَ اللَّهُ لَنَا عَلَى الذَّبِّ عَنْ حَوْزَتِهِ‏ وَ الرَّمْيِ مِنْ وَرَاءِ [حَوْمَتِهِ‏] حُرْمَتِهِ‏ مُؤْمِنُنَا يَبْغِي بِذَلِكَ الْأَجْرَ وَ كَافِرُنَا يُحَامِي عَنِ الْأَصْلِ وَ مَنْ أَسْلَمَ مِنْ قُرَيْشٍ خِلْوٌ مِمَّا نَحْنُ فِيهِ بِحِلْفٍ يَمْنَعُهُ أَوْ عَشِيرَةٍ تَقُومُ دُونَهُ فَهُوَ مِنَ الْقَتْلِ بِمَكَانِ أَمْنٍ

Allah^-azwj Determined for us upon protecting His^-azwj religion and to defend its sanctity. Our Momineen sought the Recompense with that and our Kafirs defended out of origin (kinship), and the ones from the Quraysh who had become Muslims were devoid from what (predicament) we were in, either due to a pledge defending him or a clan that might arise for him. Thus, from the killing, he was in a safe place. 

وَ كَانَ رَسُولُ اللَّهِ ص إِذَا احْمَرَّ الْبَأْسُ-وَ أَحْجَمَ النَّاسُ قَدَّمَ أَهْلَ بَيْتِهِ فَوَقَى بِهِمْ أَصْحَابَهُ حَرَّ السُّيُوفِ‏ وَ الْأَسِنَّةِ فَقُتِلَ عُبَيْدَةُ بْنُ الْحَارِثِ يَوْمَ بَدْرٍ وَ قُتِلَ حَمْزَةُ يَوْمَ أُحُدٍ وَ قُتِلَ جَعْفَرٌ يَوْمَ مُؤْتَةَ

And it was so, whenever the battle reddened and the people crowded, Rasool-Allah^-saww would send ahead his^-saww family members to save his^-saww companions through them from the heat of the swords and the blades. So Ubeyda Bin Al-Haris was killed on the Day of Badr, and Hamza^-as was killed on the Day of Ohad, and Ja’far^-as was killed on the Day of Mutah.

وَ أَرَادَ مَنْ لَوْ شِئْتُ ذَكَرْتُ اسْمَهُ مِثْلَ الَّذِي أَرَادُوا مِنَ الشَّهَادَةِ وَ لَكِنَّ آجَالَهُمْ عُجِّلَتْ وَ مَنِيَّتَهُ [أُخِّرَتْ‏] أُجِّلَتْ

And one person, if I^-asws so desired I^-asws can name him, wanted the martyrdom which they wanted, but their deaths had been hastened while his death had been delayed.

فَيَا عَجَباً لِلدَّهْرِ إِذْ صِرْتُ يُقْرَنُ بِي مَنْ لَمْ يَسْعَ بِقَدَمِي‏ وَ لَمْ تَكُنْ لَهُ كَسَابِقَتِي‏ الَّتِي لَا يُدْلِي أَحَدٌ بِمِثْلِهَا إِلَّا أَنْ يَدَّعِيَ مُدَّعٍ مَا لَا أَعْرِفُهُ وَ لَا أَظُنُّ اللَّهَ يَعْرِفُهُ وَ الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ

Oh, how strange when I^-asws have become grouped with the one did not strive as my^-asws feet and there did not happen to be for him like my^-asws precedence which no one can equate with me^-asws with the likes of it, except if he were to claim an achievement I^-asws don’t know of nor do I^-asws think (even) Allah^-azwj Knows of it. And the Praise is for Allah^-azwj upon every situation.

وَ أَمَّا مَا سَأَلْتَ مِنْ دَفْعِ قَتَلَةِ عُثْمَانَ إِلَيْكَ فَإِنِّي نَظَرْتُ فِي هَذَا الْأَمْرِ فَلَمْ أَرَهُ يَسَعُنِي دَفْعُهُمْ إِلَيْكَ وَ لَا إِلَى غَيْرِكَ

And as for what you asked of handing over the killers of Usman to you, I^-asws looked into this matter and I do not find that handing them over to you or to someone else is possible for me^‑asws.

وَ لَعَمْرِي لَئِنْ لَمْ تَنْزِعْ‏ عَنْ غَيِّكَ وَ شِقَاقِكَ‏ لَتَعْرِفَنَّهُمْ عَنْ قَلِيلٍ يَطْلُبُونَكَ لَا يُكَلِّفُونَكَ طَلَبَهُمْ فِي بَرٍّ وَ لَا بَحْرٍ وَ لَا جَبَلٍ وَ لَا سَهْلٍ إِلَّا أَنَّهُ طَلَبٌ يَسُوءُكَ وِجْدَانُهُ وَ زَوْرٌ لَا يَسُرُّكَ لُقْيَانُهُ وَ السَّلَامُ لِأَهْلِهِ‏

And by my life! If you do not remove yourself from your error and your wretchedness, you will recognise them after a little while. They will be seeking you, not encumbering to seek them, neither in a land, nor sea, nor mountain, nor coast, except the search will worsen you and (it is) such a burden, facing it will not cheer you, and the greetings be to its deserving ones’.[55]

10 و من كتاب له ع [إلى معاوية] إليه أيضا

Letter 10 – And from a letter of his^-asws to him (Muawiya) as well

وَ كَيْفَ أَنْتَ صَانِعٌ إِذَا تَكَشَّفَتْ عَنْكَ جَلَابِيبُ‏ مَا أَنْتَ فِيهِ مِنْ دُنْيَا قَدْ تَبَهَّجَتْ بِزِينَتِهَا وَ خَدَعَتْ بِلَذَّتِهَا دَعَتْكَ فَأَجَبْتَهَا وَ قَادَتْكَ فَاتَّبَعْتَهَا وَ أَمَرَتْكَ فَأَطَعْتَهَا وَ إِنَّهُ يُوشِكُ أَنْ يَقِفَكَ وَاقِفٌ عَلَى مَا* لَا يُنْجِيكَ مِنْهُ [مُنْجٍ‏] مِجَنٌ‏

‘And how will you deal (with it) when the coverings are uncovered from you of what you are wrapped into this world. It has attracted you with its adornment and deceived you with its pleasures. It called you and you answered it, and it led you and you followed it, and it instructed you and you obeyed it, and there is no doubt that you will be paused at a pausing upon what no shield upon you (to protect you).

فَاقْعَسْ‏ عَنْ هَذَا الْأَمْرِ وَ خُذْ أُهْبَةَ الْحِسَابِ وَ شَمِّرْ لِمَا قَدْ نَزَلَ بِكَ وَ لَا تُمَكِّنِ الْغُوَاةَ مِنْ سَمْعِكَ وَ إِلَّا تَفْعَلْ أُعْلِمْكَ مَا أَغْفَلْتَ مِنْ نَفْسِكَ فَإِنَّكَ مُتْرَفٌ‏ قَدْ أَخَذَ الشَّيْطَانُ مِنْكَ مَأْخَذَهُ وَ بَلَغَ فِيكَ أَمَلَهُ وَ جَرَى مِنْكَ مَجْرَى الرُّوحِ وَ الدَّمِ

Leave from this command and take preparations for the Reckoning and be prepared for what would befall with you, and do not enable the deviants from your ears; and if you do not do so, I^-asws let you know what you are heedless from yourself. Satan has taken you in his clutches, secured his wishes in you and taken complete control of you like your soul and blood.

وَ مَتَى كُنْتُمْ يَا مُعَاوِيَةُ سَاسَةَ الرَّعِيَّةِ وَ وُلَاةَ أَمْرِ الْأُمَّةِ بِغَيْرِ قَدَمٍ سَابِقٍ وَ لَا شَرَفٍ بَاسِقٍ‏ وَ نَعُوذُ بِاللَّهِ مِنْ لُزُومِ سَوَابِقِ الشَّقَاءِ وَ أُحَذِّرُكَ أَنْ تَكُونَ مُتَمَادِياً فِي غِرَّةِ الْأُمْنِيِّةِ مُخْتَلِفَ الْعَلَانِيَةِ وَ السَّرِيرَةِ

And O Muawiya! And when were you a manager of the citizens and master of the affairs of the community without any previous precedence, nor any high nobility, and we seek Refuge with Allah^-azwj from necessitating the previous misfortunes, and I^-asws am cautioning from becoming deliberate in deceptive security, being different in the public and in the private.

وَ قَدْ دَعَوْتَ إِلَى الْحَرْبِ فَدَعِ النَّاسَ جَانِباً وَ اخْرُجْ إِلَيَّ وَ أَعْفِ الْفَرِيقَيْنِ مِنَ الْقِتَالِ لِتَعْلَمَ أَيُّنَا الْمَرِينُ‏ عَلَى قَلْبِهِ وَ الْمُغَطَّى عَلَى بَصَرِهِ فَأَنَا أَبُو حَسَنٍ قَاتِلُ جَدِّكَ وَ أَخِيكَ وَ خَالِكَ شَدْخاً يَوْمَ بَدْرٍ وَ ذَلِكَ السَّيْفُ مَعِي وَ بِذَلِكَ الْقَلْبِ أَلْقَى عَدُوِّي

And you have called to the war, so leave aside the people and come out to me^-asws, and excuse the two parties from the fighting, in order to know which one of us two men has rust upon his heart and a covering upon his sight. I^-asws am father^-asws of Al-Hassan^-asws, killer of your grandfather (Utba Bin Rabie), and your maternal uncle (Al-Waleed Bin Utba), and your brother (Hanzala Bin Abu Sufyan), cutting them into pieces on the day of Badr, and that sword is still with me^-asws, and with that heart I^-asws shall meet my^-asws enemies.

مَا اسْتَبْدَلْتُ دِيناً وَ لَا اسْتَحْدَثْتُ نَبِيّاً وَ إِنِّي لَعَلَى الْمِنْهَاجِ‏ الَّذِي تَرَكْتُمُوهُ طَائِعِينَ وَ دَخَلْتُمْ فِيهِ مُكْرَهِينَ وَ زَعَمْتَ أَنَّكَ جِئْتَ ثَائِراً بِدَمِ عُثْمَانَ وَ لَقَدْ عَلِمْتَ حَيْثُ‏ وَقَعَ دَمُ عُثْمَانَ فَاطْلُبْهُ مِنْ هُنَاكَ

I^-asws have not replaced the religion, nor have I^-asws taken a new Prophet^-saww, and I^-asws am upon the manifesto which you have wilfully neglected but you had entered into it unwillingly; and you are claiming that you have come to retaliate for Usman, and you have known where the blood of Usman has fallen, so (go and) seek it from over there if you were a seeker.

إِنْ كُنْتَ طَالِباً فَكَأَنِّي قَدْ رَأَيْتُكَ تَضِجُّ مِنَ الْحَرْبِ إِذَا عَضَّتْكَ ضَجِيجَ الْجِمَالِ بِالْأَثْقَالِ وَ كَأَنِّي بِجَمَاعَتِكَ تَدْعُونِي جَزَعاً مِنَ الضَّرْبِ الْمُتَتَابِعِ وَ الْقَضَاءِ الْوَاقِعِ وَ مَصَارِعَ بَعْدَ مَصَارِعَ إِلَى كِتَابِ اللَّهِ وَ هِيَ كَافِرَةٌ جَاحِدَةٌ أَوْ مُبَايِعَةٌ حَائِدَةٌ

It is as if I^-asws am seeing you clamouring from the war when it bites you, clamouring of the camels with the loads, and it is as if your group is calling me^-asws, panicking from the consecutive strikes and occurrences of death, and slain after slain, calling me^-asws to the Book of Allah^-azwj, and these are either Kafirs, or rejectors, or allegiance breakers!’[56]

11 و من وصية له ع وصى بها جيشا بعثه إلى العدو

Letter 11 – And from an advice of his^-asws advising his^-asws army with it having sent it to the enemy

فَإِذَا نَزَلْتُمْ بِعَدُوٍّ أَوْ نَزَلَ بِكُمْ فَلْيَكُنْ مُعَسْكَرُكُمْ فِي قُبُلِ‏ الْأَشْرَافِ‏ أَوْ سِفَاحِ‏ الْجِبَالِ أَوْ أَثْنَاءِ الْأَنْهَارِ كَيْمَا يَكُونَ لَكُمْ رِدْءاً وَ دُونَكُمْ مَرَدّاً وَ لْتَكُنْ مُقَاتَلَتُكُمْ مِنْ وَجْهٍ وَاحِدٍ أَوِ اثْنَيْنِ

When you descend to an enemy or they descend against you, then let (some from) your group be on overlooking high ground, or at the base of a mountain, or at the banks of the rivers less there happens to be a retreat for you and there would be a return for you all and let your battle either be from one aspect or two.

وَ اجْعَلُوا لَكُمْ رُقَبَاءَ فِي صَيَاصِي الْجِبَالِ‏ وَ مَنَاكِبِ‏ الْهِضَابِ‏ لِئَلَّا يَأْتِيَكُمُ الْعَدُوُّ مِنْ مَكَانِ مَخَافَةٍ أَوْ أَمْنٍ وَ اعْلَمُوا أَنَّ مُقَدِّمَةَ الْقَوْمِ عُيُونُهُمْ وَ عُيُونَ الْمُقَدِّمَةِ طَلَائِعُهُمْ

And make watchers for you to be in high points of the mountain, and high hills lest the enemy comes to you from a fearful place or safety and know that the vanguard of the (enemy) group are their eyes while the eyes of the vanguard are their informers.

وَ إِيَّاكُمْ وَ التَّفَرُّقَ فَإِذَا نَزَلْتُمْ فَانْزِلُوا جَمِيعاً وَ إِذَا ارْتَحَلْتُمْ فَارْتَحِلُوا جَمِيعاً وَ إِذَا غَشِيَكُمُ اللَّيْلُ فَاجْعَلُوا الرِّمَاحَ كِفَّةً وَ لَا تَذُوقُوا النَّوْمَ إِلَّا غِرَاراً أَوْ مَضْمَضَةً

And beware of the divisions, so when you descend, then descend together, and when you depart, then depart together, and when the night overcomes you, then make the spears to be in a cuff and do not taste the sleep except dozing or napping’.[57]

12 و من وصية له ع وصى بها معقل بن قيس الرياحي حين أنفذه إلى الشام في ثلاثة آلاف مقدمة له‏

Letter 12 – And from an advice of his^-asws – he^-asws advised Ma’qal Bin Qays Al-Riyahi with when he^-asws had dispatched him to Syria among three thousand vanguard of his^-asws

اتَّقِ اللَّهَ الَّذِي لَا بُدَّ لَكَ مِنْ لِقَائِهِ وَ لَا مُنْتَهَى لَكَ دُونَهُ وَ لَا تُقَاتِلَنَّ إِلَّا مَنْ قَاتَلَكَ وَ سِرِ الْبَرْدَيْنِ‏ وَ غَوِّرْ بِالنَّاسِ وَ رَفِّهْ‏ فِي السَّيْرِ وَ لَا تَسِرْ أَوَّلَ اللَّيْلِ فَإِنَّ اللَّهَ جَعَلَهُ سَكَناً وَ قَدَّرَهُ مُقَاماً لَا ظَعْناً فَأَرِحْ فِيهِ بَدَنَكَ وَ رَوِّحْ ظَهْرَكَ

Fear Allah^-azwj, and there is no escape for you from meeting him (Muawiya) nor any endpoint for you besides him, nor for you to be fighting except the one who fights you, and travel the two cool periods, and have midday nap with the people, and be gentle in the journey, and do not travel at beginning of the night for Allah^-azwj has Made it for calmness and has Determined as a stay (and) not for travelling. Therefore, rest your bodies during it and rest your carriers (animals).

فَإِذَا وَقَفْتَ حِينَ يَنْبَطِحُ السَّحَرُ أَوْ حِينَ يَنْفَجِرُ الْفَجْرُ فَسِرْ عَلَى بَرَكَةِ اللَّهِ فَإِذَا لَقِيتَ الْعَدُوَّ فَقِفْ مِنْ أَصْحَابِكَ وَسَطاً وَ لَا تَدْنُ مِنَ الْقَوْمِ دُنُوَّ مَنْ يُرِيدُ أَنْ يُنْشِبَ الْحَرْبَ وَ لَا تَبَاعَدْ عَنْهُمْ تَبَاعُدَ مَنْ يَهَابُ الْبَأْسَ حَتَّى يَأْتِيَكَ أَمْرِي

When you are sure that the pre-dawn has passed or the dawn has broken, then travel upon the Blessings of Allah^-azwj. When you meet the enemy, then stand in the middle of your companions and do not go near the (enemy) people the approach of the one who wants the battle to erupt, nor distance from them the distancing of the one who fears the battle until my^-asws orders come to you.

وَ لَا يَحْمِلَنَّكُمُ شَنَآنُهُمْ‏ عَلَى قِتَالِهِمْ قَبْلَ دُعَائِهِمْ وَ الْإِعْذَارِ إِلَيْهِمْ‏

And do not let hatred for them to carry you upon battling them before you have invited them (to Truth) and overcoming their excuses’.[58]

13 و من كتاب له ع إلى أميرين من أمراء جيشه‏

Chapter 13 – And from a letter of his^-asws to two commanders from commanders of his^-asws army

وَ قَدْ أَمَّرْتُ عَلَيْكُمَا وَ عَلَى مَنْ فِي حَيِّزِكُمَا مَالِكَ بْنَ الْحَارِثِ الْأَشْتَرَ فَاسْمَعَا لَهُ وَ أَطِيعَا وَ اجْعَلَاهُ دِرْعاً وَ مِجَنّاً فَإِنَّهُ‏ مِمَّنْ لَا يُخَافُ وَهْنُهُ‏ وَ لَا سَقْطَتُهُ‏ وَ لَا بُطْؤُهُ عَمَّا الْإِسْرَاعُ إِلَيْهِ أَحْزَمُ‏ وَ لَا إِسْرَاعُهُ إِلَى مَا الْبُطْءُ عَنْهُ أَمْثَلُ‏

‘Upon you both and upon the ones in your domain, Malik Bin Al-Ashtar (as commander), so listen to him and obey and make him to be an armour and a shield, for he is from the ones I^-asws neither fear his weakness, nor his stumbling, nor his delaying from what the quickness is more appropriate, nor rush to what the patience from it is more appropriate’.[59]

14 و من وصية له ع لعسكره [بصفين قبل لقاء العدو] قبل لقاء العدو بصفين‏

Letter 14 – And from an advice of his^-asws to his^-asws soldiers before meeting the enemy at Siffeen

لَا [تُقَاتِلُونَهُمْ‏] تُقَاتِلُوهُمْ حَتَّى يَبْدَءُوكُمْ فَإِنَّكُمْ بِحَمْدِ اللَّهِ عَلَى حُجَّةٍ وَ تَرْكُكُمْ إِيَّاهُمْ حَتَّى يَبْدَءُوكُمْ حُجَّةٌ أُخْرَى لَكُمْ عَلَيْهِمْ

‘Do not fight them until they initiate (against) you, for you, by the Praise of Allah^-azwj, are upon an argument, and your leaving them until they initiate you is another argument for you against them.

فَإِذَا كَانَتِ الْهَزِيمَةُ بِإِذْنِ اللَّهِ فَلَا تَقْتُلُوا مُدْبِراً وَ لَا تُصِيبُوا مُعْوِراً وَ لَا تُجْهِزُوا عَلَى جَرِيحٍ وَ لَا تَهِيجُوا النِّسَاءَ بِأَذًى وَ إِنْ شَتَمْنَ أَعْرَاضَكُمْ وَ سَبَبْنَ أُمَرَاءَكُمْ فَإِنَّهُنَّ ضَعِيفَاتُ الْقُوَى وَ الْأَنْفُسِ وَ الْعُقُولِ إِنْ كُنَّا لَنُؤْمَرُ بِالْكَفِّ عَنْهُنَّ وَ إِنَّهُنَّ لَمُشْرِكَاتٌ وَ إِنْ كَانَ الرَّجُلُ لَيَتَنَاوَلُ الْمَرْأَةَ فِي الْجَاهِلِيَّةِ بِالْفِهْرِ أَوِ الْهِرَاوَةِ فَيُعَيَّرُ بِهَا وَ عَقِبُهُ مِنْ بَعْدِهِ.

So, when it will be the defeat (for them), by the Permission of Allah^-azwj, then neither kill any fleer nor hit a vulnerable, nor attack upon the injured, nor agitate the women by harm, and if they insult your honour and revile your commanders, so they are weak of strength and the selves and the intellects. We were commanded with the restraint from them, and they were Polytheists, and even thought the man used to hit the woman during the pre-Islamic period with the stone or the stick, he would be shamed by it, and (so would) his posterity from after him’.[60]

15 و من دعاء له ع كان ع يقول إذا لقي العدو محاربا

Letter 15 – And from a supplication of his^-asws he^-asws used to say when he^-asws met the enemy in war

اللَّهُمَّ إِلَيْكَ أَفْضَتِ‏ الْقُلُوبُ وَ مُدَّتِ الْأَعْنَاقُ وَ شَخَصَتِ الْأَبْصَارُ وَ نُقِلَتِ الْأَقْدَامُ وَ أُنْضِيَتِ‏ الْأَبْدَانُ

‘O Allah^-azwj! To You^-azwj the hearts are yearning, and the necks are extending, and the sights are staring, and the feet are transferring, and the bodies have slimmed.

اللَّهُمَّ قَدْ صَرَّحَ‏ مَكْنُونُ الشَّنَآنِ‏ وَ جَاشَتْ‏ مَرَاجِلُ‏ الْأَضْغَانِ‏

‘O Allah^-azwj! The hidden malice has become explicit, and the cauldrons of grudges are boiling.

اللَّهُمَّ إِنَّا نَشْكُو إِلَيْكَ غَيْبَةَ نَبِيِّنَا وَ كَثْرَةَ عَدُوِّنَا وَ تَشَتُّتَ أَهْوَائِنَا- رَبَّنَا افْتَحْ بَيْنَنا وَ بَيْنَ قَوْمِنا بِالْحَقِّ وَ أَنْتَ خَيْرُ الْفاتِحِينَ‏

O Allah^-azwj! We complain to You^-azwj of the absence of our Prophet^-saww and large numbers of our enemies, and dispersion of our whims. ‘Our Lord! Decide between us and our people with the Truth, and You are the best of the deciders’’ [7:89]’.[61]

16 و كان يقول ع لأصحابه عند الحرب‏

Letter 16 – And he^-asws had said to his^-asws companions during the war

لَا تَشْتَدَّنَّ عَلَيْكُمْ فَرَّةٌ بَعْدَهَا كَرَّةٌ وَ لَا جَوْلَةٌ بَعْدَهَا حَمْلَةٌ وَ أَعْطُوا السُّيُوفَ حُقُوقَهَا وَ [وَطِّنُوا] وَطِّئُوا لِلْجُنُوبِ مَصَارِعَهَا وَ اذْمُرُوا أَنْفُسَكُمْ عَلَى الطَّعْنِ الدَّعْسِيِ‏ وَ الضَّرْبِ الطِّلَحْفِيِ‏ وَ أَمِيتُوا الْأَصْوَاتَ‏ فَإِنَّهُ أَطْرَدُ لِلْفَشَلِ-

‘Do not let a retreat be grievous upon you if there is a return after it, nor any withdrawal after which is an attack, and give the swords their rights, and be determined to the side of the fallen, and compose yourselves upon the hurling spears, and the striking swords, and kill off the voices for it is a repellent of the disheartening.

[وَ] فَوَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ مَا أَسْلَمُوا وَ لَكِنِ اسْتَسْلَمُوا وَ أَسَرُّوا الْكُفْرَ فَلَمَّا وَجَدُوا أَعْوَاناً عَلَيْهِ أَظْهَرُوهُ‏

By the One^-azwj Who Split the seed and Formed the person! They did not become Muslims, but they submitted and kept the Kufr a secret. When they found supporters upon it, they manifested it’.[62]

17 و من كتاب له ع إلى معاوية جوابا عن كتاب منه إليه‏

Letter 17 – And from a letter of his^-asws to Muawiya in answer of a letter from him to him^-asws

وَ أَمَّا طَلَبُكَ إِلَيَّ الشَّامَ فَإِنِّي لَمْ أَكُنْ لِأُعْطِيَكَ الْيَوْمَ مَا مَنَعْتُكَ أَمْسِ وَ أَمَّا قَوْلُكَ إِنَّ الْحَرْبَ قَدْ أَكَلَتِ الْعَرَبَ إِلَّا حُشَاشَاتِ أَنْفُسٍ بَقِيَتْ أَلَا وَ مَنْ أَكَلَهُ الْحَقُّ فَإِلَى الْجَنَّةِ وَ مَنْ أَكَلَهُ الْبَاطِلُ فَإِلَى النَّارِ

‘And as for your request to me^-asws of (letting you have) Syrian, I^-asws am not going to give you today what I^-asws had refused you yesterday, and as for your words, ‘The war has consumed the Arabs except the last breath remains’, indeed, and the one whom the truth consumes goes to the Paradise, and the one whom the falsehood consumes, he goes to the Fire.

وَ أَمَّا اسْتِوَاؤُنَا فِي الْحَرْبِ وَ الرِّجَالِ فَلَسْتَ بِأَمْضَى عَلَى الشَّكِّ مِنِّي عَلَى الْيَقِينِ وَ لَيْسَ أَهْلُ الشَّامِ بِأَحْرَصَ عَلَى الدُّنْيَا مِنْ أَهْلِ الْعِرَاقِ عَلَى الْآخِرَةِ

And as for our equality in the word and the (numbers of) men, you aren’t most accomplished upon the doubt than I^-asws am over the certainty, and the people of Syrian aren’t greedier upon the world than the people of Al-Iraq are upon the Hereafter. 

وَ أَمَّا قَوْلُكَ إِنَّا بَنُو عَبْدِ مَنَافٍ فَكَذَلِكَ نَحْنُ وَ لَكِنْ لَيْسَ أُمَيَّةُ كَهَاشِمٍ وَ لَا حَرْبٌ كَعَبْدِ الْمُطَّلِبِ وَ لَا أَبُو سُفْيَانَ كَأَبِي طَالِبٍ وَ لَا الْمُهَاجِرُ كَالطَّلِيقِ‏ وَ لَا الصَّرِيحُ‏ كَاللَّصِيقِ‏ وَ لَا الْمُحِقُّ كَالْمُبْطِلِ وَ لَا الْمُؤْمِنُ كَالْمُدْغِلِ‏

And as for your words, ‘We are the sons of Abd Manaf’, so we are like that, but Umayya isn’t like Hashim^-as, nor is Harb like Abdul Muttalib^-as, nor is Abu Sufyan like Abu Talib^-as, nor are the Emigrants like the freed ones (at the conquest of Makkah), nor is the pure-bred like the adopted, nor is the one on truth like the one on falsehood, nor is the Momin like the hypocrite.  

وَ لَبِئْسَ الْخَلْفُ خَلْفٌ يَتْبَعُ سَلَفاً هَوَى فِي نَارِ جَهَنَّمَ وَ فِي أَيْدِينَا بَعْدُ فَضْلُ النُّبُوَّةِ الَّتِي أَذْلَلْنَا بِهَا الْعَزِيزَ وَ نَعَشْنَا بِهَا الذَّلِيلَ

And evil is the posterity, a posterity following an ancestor having collapsed in the Fire of Hell, and in our hands, after (all) is the Grace of the Prophet-hood by which we have humiliated the mighty and revived the servile by it.

وَ لَمَّا أَدْخَلَ اللَّهُ الْعَرَبَ فِي دِينِهِ أَفْوَاجاً وَ أَسْلَمَتْ لَهُ هَذِهِ الْأُمَّةُ طَوْعاً وَ كَرْهاً كُنْتُمْ مِمَّنْ دَخَلَ فِي الدِّينِ إِمَّا رَغْبَةً وَ إِمَّا رَهْبَةً عَلَى حِينَ فَازَ أَهْلُ السَّبْقِ بِسَبْقِهِمْ وَ ذَهَبَ الْمُهَاجِرُونَ الْأَوَّلُونَ بِفَضْلِهِمْ فَلَا تَجْعَلَنَّ لِلشَّيْطَانِ فِيكَ نَصِيباً وَ لَا عَلَى نَفْسِكَ سَبِيلًا وَ السَّلَامُ‏

And when Allah^-azwj Let the Arabs enter into His^-azwj religion in droves, and this community submitted to Him^-azwj willingly and unwillingly, you were from the ones who had entered into the religion either being desirous or fearing upon a time the people precedence would succeed with their swords, and first Emigrants had gone with their merits. Therefore, neither make a share to be for the Satan^-la regarding you, nor a way upon yourself. And the greetings!’[63]

18 و من كتاب له ع إلى عبد الله بن عباس و هو عامله على البصرة

Letter 18 – And from a letter of his^-asws to Abdullah Bin Abbas, and he was his^‑asws office-bearer upon Al-Basra

وَ اعْلَمْ أَنَّ الْبَصْرَةَ مَهْبِطُ إِبْلِيسَ وَ مَغْرِسُ الْفِتَنِ فَحَادِثْ أَهْلَهَا بِالْإِحْسَانِ إِلَيْهِمْ وَ احْلُلْ عُقْدَةَ الْخَوْفِ عَنْ قُلُوبِهِمْ‏

‘Know that Al-Basra is a descending place of Satan^-la, and a plantation of Fitna, so deal with its people with the favours and loosen the knots of fear from their hearts.

وَ قَدْ بَلَغَنِي تَنَمُّرُكَ‏ لِبَنِي تَمِيمٍ وَ غِلْظَتُك عَلَيْهِمْ وَ إِنَّ بَنِي تَمِيمٍ لَمْ يَغِبْ لَهُمْ نَجْمٌ‏ إِلَّا طَلَعَ لَهُمْ آخَرُ وَ إِنَّهُمْ لَمْ يُسْبَقُوا بِوَغْمٍ‏ فِي جَاهِلِيَّةٍ وَ لَا إِسْلَامٍ وَ إِنَّ لَهُمْ بِنَا رَحِماً مَاسَّةً وَ قَرَابَةً خَاصَّةً نَحْنُ مَأْجُورُونَ عَلَى صِلَتِهَا وَ مَأْزُورُونَ عَلَى قَطِيعَتِهَا

And it has reached me your being strict with the clan of Tameem and your harshness upon them, and that the clan of Tameem are such, no star of theirs disappears except another one emerges, and they were not preceded in the art of warfare during the pre-Islamic period nor Islam, and that there is sparkling kinship for them with us and a special relationship. We would be recompensed upon maintaining it and sinful upon terminating it.

فَارْبَعْ‏ أَبَا الْعَبَّاسِ رَحِمَكَ اللَّهُ فِيمَا جَرَى عَلَى [يَدِكَ وَ لِسَانِكَ‏] لِسَانِكَ وَ يَدِكَ مِنْ خَيْرٍ وَ شَرٍّ فَإِنَّا شَرِيكَانِ فِي ذَلِكَ وَ كُنْ عِنْدَ صَالِحِ ظَنِّي بِكَ وَ لَا يَفِيلَنَ‏ رَأْيِي فِيكَ وَ السَّلَامُ‏

So, sit back Abu Al-Abbas, may Allah^-azwj have Mercy on you, regarding what flows upon your hands and your tongues, whether from good or evil, and we are both participants in that, and be righteous with my^-asws thoughts about you and do not prove me^-asws wrong of my^-asws view regarding you. And the greetings!’[64]

19 و من كتاب له ع إلى بعض عماله‏

Letter 19 – And from a letter of his^-asws to one of his^-asws office bearers

أَمَّا بَعْدُ فَإِنَّ دَهَاقِينَ‏ أَهْلِ بَلَدِكَ شَكَوْا مِنْكَ غِلْظَةً وَ قَسْوَةً وَ احْتِقَاراً وَ جَفْوَةً وَ نَظَرْتُ فَلَمْ أَرَهُمْ أَهْلًا لِأَنْ يُدْنَوْا لِشِرْكِهِمْ وَ لَا أَنْ يُقْصَوْا وَ يُجْفَوْا لِعَهْدِهِمْ

‘As for after, the Dahaqeen (Magians) have complained of harshness from you and rudeness, and belittling, and strictness. I^-asws considered, and I^-asws do not see them as being rightful, because they are near to their Shirk and they cannot be excluded and be disloyal to their pact.

فَالْبَسْ لَهُمْ جِلْبَاباً مِنَ اللِّينِ تَشُوبُهُ‏ بِطَرَفٍ مِنَ الشِّدَّةِ وَ دَاوِلْ‏ لَهُمْ بَيْنَ الْقَسْوَةِ وَ الرَّأْفَةِ وَ امْزُجْ لَهُمْ بَيْنَ التَّقْرِيبِ وَ الْإِدْنَاءِ وَ الْإِبْعَادِ وَ الْإِقْصَاءِ إِنْ شَاءَ اللَّهُ‏

So, wear for them a robe from the leniency with a side from the severity, and deal with them between the harshness and the kindness, and mingle with them between the drawing near, and the closeness and the remoteness, and the isolation, if Allah^-azwj so Desires’.[65]

20 و من كتاب له ع إلى زياد ابن أبيه و هو خليفة عامله عبد الله بن عباس على البصرة و عبد الله عامل أمير المؤمنين ع يومئذ عليها و على كور الأهواز و فارس و كرمان و غيرها

Letter 20 – And from a letter of his^-asws to Ziyad Bin Abeeh, and he was a replacement of his office-bearer Abdullah Bin Abbas upon Al-Basra, and Abdullah was an office-bearer of Amir Al-Momineen^-asws upon it on that day, and upon the townships of Ahvaz, and Faris, and Kirman and other such

وَ إِنِّي أُقْسِمُ بِاللَّهِ قَسَماً صَادِقاً لَئِنْ بَلَغَنِي أَنَّكَ خُنْتَ مِنْ فَيْ‏ءِ الْمُسْلِمِينَ شَيْئاً صَغِيراً أَوْ كَبِيراً لَأَشُدَّنَّ عَلَيْكَ شَدَّةً تَدَعُكَ قَلِيلَ الْوَفْرِ ثَقِيلَ الظَّهْرِ ضَئِيلَ الْأَمْرِ وَ السَّلَامُ‏

‘By Allah^-azwj! I^-asws am swearing a solemn oath! If it were to reach me^-asws that you have embezzled anything from the booty of the Muslims, small or big, I^-asws will be severe upon you with such severity, it would leave you of little means, heavy back, humiliated of the affairs. And the greetings!’[66]

21 و من كتاب له ع إلى زياد أيضا

Letter 21 – And from a letter of his^-asws to Ziyad as well

فَدَعِ الْإِسْرَافَ مُقْتَصِداً وَ اذْكُرْ فِي الْيَوْمِ غَداً وَ أَمْسِكْ مِنَ الْمَالِ بِقَدْرِ ضَرُورَتِكَ وَ قَدِّمِ الْفَضْلَ‏ لِيَوْمِ حَاجَتِكَ

‘Leave the extravagance for the moderation, and remember tomorrow during the day, and withhold from the wealth in accordance with your necessities and send forward (to Allah^-azwj’s Way) the excess for a day of your need.

أَ تَرْجُو أَنْ يُعْطِيَكَ اللَّهُ أَجْرَ الْمُتَوَاضِعِينَ وَ أَنْتَ عِنْدَهُ مِنَ الْمُتَكَبِّرِينَ وَ تَطْمَعُ وَ أَنْتَ مُتَمَرِّغٌ فِي النَّعِيمِ [أَنْ تَمْنَعَهُ‏] تَمْنَعُهُ الضَّعِيفَ وَ الْأَرْمَلَةَ- [وَ] أَنْ يُوجِبَ لَكَ ثَوَابَ الْمُتَصَدِّقِينَ وَ إِنَّمَا الْمَرْءُ مَجْزِيٌّ بِمَا أَسْلَفَ‏ وَ قَادِمٌ عَلَى مَا قَدَّمَ وَ السَّلَامُ‏

Are you wishing that Allah^-azwj would Give you the Recompense of the humble ones and you are from the arrogant ones in His^-azwj Presence? And are you coveting and beseeching regarding the Bounties the weak ones and the widows are wishing for, that the Rewards of the charitable ones be obligated for you? And rather, the person would be Recompensed with what he has left behind and advances to what he had sent forwards. And the greetings’.[67]

22 و من كتاب له ع إلى عبد الله بن العباس رحمه الله تعالى

Letter 22 – And from letter of his^-asws to Abdullah Bin Al Abbas, may Allah^-azwj the Exalted have Mercy on him

و كان عبد اللّه يقول: «ما انتفعت بكلام بعد كلام رسول الله صلى اللّه عليه و آله، كانتفاعي بهذا الكلام!»

And Ibn Abbas said, ‘I have not benefitted with any speech after the speech of Rasool-Allah^‑saww like my benefitting with this speech:

أَمَّا بَعْدُ فَإِنَّ الْمَرْءَ قَدْ يَسُرُّهُ دَرْكُ مَا لَمْ يَكُنْ لِيَفُوتَهُ‏ وَ يَسُوؤُهُ فَوْتُ مَا لَمْ يَكُنْ لِيُدْرِكَهُ

(Amir Al-Momineen^-asws said): ‘As for after, the person gets cheered by coming across what (he) would not have lost it, and it saddens him the loss of what he was not going to attain.

‏ فَلْيَكُنْ سُرُورُكَ بِمَا نِلْتَ مِنْ آخِرَتِكَ وَ لْيَكُنْ أَسَفُكَ عَلَى مَا فَاتَكَ مِنْهَا وَ مَا نِلْتَ مِنْ دُنْيَاكَ فَلَا تُكْثِرْ بِهِ فَرَحاً وَ مَا فَاتَكَ مِنْهَا فَلَا تَأْسَ عَلَيْهِ جَزَعاً وَ لْيَكُنْ هَمُّكَ فِيمَا بَعْدَ الْمَوْتِ‏

Therefore, let your happiness be with what you attain from your Hereafter and let your regret be upon what you have lost from it, and whatever you have gained from your world, do not be frequently happy with it, and whatever you have lost from it, do not despair by being alarmed upon it, and let your worry be regarding what is after the death’.[68]

23 و من كلام له ع قاله قبل موته على سبيل الوصية لما ضربه ابن ملجم لعنه الله‏

Letter 23 – From a speech of his^-asws he^-asws had said to before his^-asws death upon a way of bequest when Ibn Muljim^-la, may Allah^-azwj him^-la, had struck him^-asws

وَصِيَّتِي لَكُمْ أَلَّا تُشْرِكُوا بِاللَّهِ شَيْئاً وَ مُحَمَّدٌ ص فَلَا تُضَيِّعُوا سُنَّتَهُ أَقِيمُوا هَذَيْنِ الْعَمُودَيْنِ وَ أَوْقِدُوا هَذَيْنِ الْمِصْبَاحَيْنِ وَ خَلَاكُمْ ذَمٌ

‘My^-asws advice to you all is that you should not associate anything with Allah^-azwj, and Muhammad^-saww, do not waste his^-saww Sunnah. Establish these two pillars and ignite these two lamps, and you will be free of condemnation.

أَنَا بِالْأَمْسِ صَاحِبُكُمْ وَ الْيَوْمَ عِبْرَةٌ لَكُمْ وَ غَداً مُفَارِقُكُمْ إِنْ أَبْقَ فَأَنَا وَلِيُّ دَمِي وَ إِنْ أَفْنَ فَالْفَنَاءُ مِيعَادِي وَ إِنْ أَعْفُ فَالْعَفْوُ لِي قُرْبَةٌ وَ هُوَ لَكُمْ حَسَنَةٌ فَاعْفُوا

Yesterday I^-asws was your companion, and today I^-asws am a lesson for you all, and tomorrow I^‑asws shall separate from you. If I^-asws were to live, so I^-asws shall be in charge of my^-asws blood (retaliation), and if I^-asws were to perish, then the perishing is my^-asws Promised event, and if I^‑asws were to recover then the pardoning is drawing closer (to Allah^-azwj) for me^-asws, and it is a good deed for you all, therefore pardon.

‏ أَ لا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ‏ وَ اللَّهِ مَا فَجَأَنِي مِنَ الْمَوْتِ وَارِدٌ كَرِهْتُهُ وَ لَا طَالِعٌ أَنْكَرْتُهُ وَ مَا كُنْتُ إِلَّا كَقَارِبٍ‏ وَرَدَ وَ طَالِبٍ وَجَدَ- وَ ما عِنْدَ اللَّهِ خَيْرٌ لِلْأَبْرارِ

Do you not love that Allah should Forgive you? [24:22]. By Allah^-azwj! The abhorrence of the arrival of death does not panic me^-asws, nor do I^-asws dislike it’s emergence, and I^-asws am not except like a traveller arriving and a seeker who has found (what he is seeking), and what is in the Presence of Allah is better for the righteous [3:198]’.

[قال [الرضي رحمه الله تعالى‏] السيد الشريف رضي الله عنه أقول و قد مضى بعض هذا الكلام فيما تقدم من الخطب إلا أن فيه هاهنا زيادة أوجبت تكريره‏]

Note – Al-Seyyid Al-Shareef Al-Razi, may Allah^-azwj be Pleased with him, said, ‘And part of this speech has passed in what has preceded from the sermon, except that over here there is an increase in it, obliging its repetition’.[69]

24 و من وصية له ع بما يعمل في أمواله كتبها بعد منصرفه من صفين‏

Letter 24 – And from an advice of his^-asws with what is to be done regarding his^-asws wealth, he^-asws had written it before his^-asws leaving from Siffeen

هَذَا مَا أَمَرَ بِهِ عَبْدُ اللَّهِ عَلِيُّ بْنُ أَبِي طَالِبٍ أَمِيرُ الْمُؤْمِنِينَ فِي مَالِهِ ابْتِغَاءَ وَجْهِ اللَّهِ لِيُولِجَهُ‏ بِهِ الْجَنَّةَ وَ يُعْطِيَهُ بِهِ الْأَمَنَةَ

‘This is what the servant of Allah^-azwj, Ali^-asws Bin Abu Talib Amir Al-Momineen^-asws is instructing with regarding his^-asws wealth seeking the Face of Allah^-azwj for Him^-azwj to Take me^-asws to the Paradise due to it, and Grant me^-asws the wishes’.

مِنْهَا

And from it: –

فَإِنَّهُ يَقُومُ بِذَلِكَ الْحَسَنُ بْنُ عَلِيٍّ يَأْكُلُ مِنْهُ بِالْمَعْرُوفِ وَ يُنْفِقُ مِنْهُ بِالْمَعْرُوفِ فَإِنْ حَدَثَ بِحَسَنٍ حَدَثٌ‏ وَ حُسَيْنٌ حَيٌّ قَامَ بِالْأَمْرِ بَعْدَهُ وَ أَصْدَرَهُ‏ مَصْدَرَهُ

‘So he^-asws, Al-Hassan Bin Ali^-asws will be standing with that. He^-asws can consume from it with the moderation and spend from it with the moderation. If there is an occurrence of death with Hassan^-asws while Al-Husayn^-asws is still alive, then he^-asws will stand with the matter after him^-asws and implement his^-asws implementations.

وَ إِنَّ لِابْنَيْ فَاطِمَةَ مِنْ صَدَقَةِ عَلِيٍّ مِثْلَ الَّذِي لِبَنِي عَلِيٍّ وَ إِنِّي إِنَّمَا جَعَلْتُ الْقِيَامَ بِذَلِكَ إِلَى ابْنَيْ فَاطِمَةَ ابْتِغَاءَ وَجْهِ اللَّهِ وَ قُرْبَةً إِلَى رَسُولِ اللَّهِ ص وَ تَكْرِيماً لِحُرْمَتِهِ وَ تَشْرِيفاً لِوُصْلَتِهِ‏

And for the two sons^-asws of (Syeda) Fatima^-asws from the charity of Ali^-asws, is similar to that which is for the (other) sons of Ali^-asws, and rather I^-asws am making the custody of what to the two sons^-asws of (Syeda) Fatima^-asws seeking the Face of Allah^-azwj and drawing closer to Rasool-Allah^-saww, and honouring of his^-saww sanctity, and ennobling to his^-saww kinship.

وَ يَشْتَرِطُ عَلَى الَّذِي يَجْعَلُهُ إِلَيْهِ أَنْ يَتْرُكَ الْمَالَ عَلَى أُصُولِهِ‏ وَ يُنْفِقَ مِنْ ثَمَرِهِ حَيْثُ أُمِرَ بِهِ وَ هُدِيَ لَهُ وَ أَلَّا يَبِيعَ مِنْ أَوْلَادِ نَخِيلِ هَذِهِ الْقُرَى وَدِيَّةً حَتَّى تُشْكِلَ أَرْضُهَا غِرَاساً

And he^-asws should stipulate upon the one whom he^-asws makes it to, that he should leave the wealth upon its origin and spend from the fruits wherever he^-asws had instructed him with, and gifted it to, and that he should not sell from the produce of the palm trees of this town as a deposit until it forms as plants of its land.

وَ مَنْ كَانَ مِنْ إِمَائِي اللَّاتِي أَطُوفُ عَلَيْهِنَ‏ لَهَا وَلَدٌ أَوْ هِيَ حَامِلٌ فَتُمْسَكُ عَلَى وَلَدِهَا وَ هِيَ مِنْ حَظِّهِ فَإِنْ مَاتَ وَلَدُهَا وَ هِيَ حَيَّةٌ فَهِيَ عَتِيقَةٌ قَدْ أَفْرَجَ عَنْهَا الرِّقُّ وَ حَرَّرَهَا الْعِتْقُ‏

And the one who were from my^-asws slave girls, those whom I^-asws had circled upon, having a child for her, or she is pregnant, she should be adhered with her child, and she is from his share. If her child were to die while she is still alive, then she is free, the slavery would be relieved from her, and her freedom is the liberation.

[قال [السيد الرضي الله تعالى‏] الشريف قوله ع في هذه الوصية و ألا يبيع من نخلها ودية الودية الفسيلة و جمعها ودي.

Note – Al-Seyyid Al-Razi Al-Shareef said, ‘His^-asws words in this bequest: ‘and that he should not sell from the produce of the palm trees of this town as a deposit’, is the seedling of the palm tree, and it’s plural is ‘Wady’.

و قوله ع حتى تشكل أرضها غراسا هو من أفصح الكلام و المراد به أن الأرض يكثر فيها غراس النخل حتى يراها الناظر على غير تلك الصفة التي عرفها بها فيشكل عليه أمرها و يحسبها غيرها]

And his^-asws words: ‘until it forms as plants of its land’, it is from the most eloquent of the speeches, and the intent with it is that the land having a lot of palm trees in it until the beholder sees it upon other than that description which it is being recognised with, so its affair is problematic upon him, and he reckons it as something else’.[70]

25 و من وصية له ع كان يكتبها لمن يستعمله على الصدقات‏

Letter 25 – And from a bequest of his^-asws he^-asws had written it for the one he^-asws had employed upon the charities

[قال الشريف: و إنما ذكرنا هنا جملا ليعلم بها أنه عليه السلام كان يقيم عماد الحق، و يشرع أمثلة العدل، في صغير الأمور و كبيرها و دقيقها و جليلها.]

Note – Al-Shareef said, ‘And rather we are mentioning it over here as a summary for it to be known by it that he^-asws, may the greetings be upon him^-asws, was establishing the pillars of the truth, and legislating the examples of justice regarding the small matter and its big ones, and its delicate and its majestic’.

انْطَلِقْ عَلَى تَقْوَى اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ وَ لَا تُرَوِّعَنَ‏ مُسْلِماً وَ لَا تَجْتَازَنَ‏ عَلَيْهِ كَارِهاً وَ لَا تَأْخُذَنَّ مِنْهُ أَكْثَرَ مِنْ حَقِّ اللَّهِ فِي مَالِهِ فَإِذَا قَدِمْتَ عَلَى الْحَيِّ فَانْزِلْ بِمَائِهِمْ مِنْ غَيْرِ أَنْ تُخَالِطَ أَبْيَاتَهُمْ ثُمَّ امْضِ إِلَيْهِمْ بِالسَّكِينَةِ وَ الْوَقَارِ حَتَّى تَقُومَ بَيْنَهُمْ

‘Go upon the fear of Allah^-azwj Alone, there is no associate for Him^-azwj, and do not frighten any Muslim nor trespass upon him to his dislike, and do not take from him any more than the Right of Allah^-azwj in his wealth. When you arrive to the tribe, then descend by their waters (springs) from without mingling in their houses. Then go to them with the calmness and the dignity until you stand between them.

فَتُسَلِّمَ عَلَيْهِمْ وَ لَا تُخْدِجْ بِالتَّحِيَّةِ لَهُمْ‏ ثُمَّ تَقُولَ عِبَادَ اللَّهِ أَرْسَلَنِي إِلَيْكُمْ وَلِيُّ اللَّهِ وَ خَلِيفَتُهُ لِآخُذَ مِنْكُمْ حَقَّ اللَّهِ فِي أَمْوَالِكُمْ فَهَلْ لِلَّهِ فِي أَمْوَالِكُمْ مِنْ حَقٍّ فَتُؤَدُّوهُ إِلَى وَلِيِّهِ

Greet unto them and do not be careless with the greetings to them. Then say, ‘Servants of Allah^-azwj! The Guardian^-asws of Allah^-azwj and His^-azwj Caliph has sent me to take the Right of Allah^-azwj from you which is in your wealth. So, is there any Right of Allah^-azwj in your wealth? Then pay it to His^-azwj Guardian^-asws’.

فَإِنْ قَالَ قَائِلٌ لَا فَلَا تُرَاجِعْهُ وَ إِنْ أَنْعَمَ‏ لَكَ مُنْعِمٌ فَانْطَلِقْ مَعَهُ مِنْ غَيْرِ أَنْ تُخِيفَهُ أَوْ تُوعِدَهُ أَوْ تَعْسِفَهُ‏ أَوْ تُرْهِقَهُ‏ فَخُذْ مَا أَعْطَاكَ مِنْ ذَهَبٍ أَوْ فِضَّةٍ فَإِنْ كَانَ لَهُ مَاشِيَةٌ أَوْ إِبِلٌ فَلَا تَدْخُلْهَا إِلَّا بِإِذْنِهِ فَإِنَّ أَكْثَرَهَا لَهُ

So, if a speaker were to say, ‘No’, do not repeat to him, and if he says, ‘Yes’ to you, then go with him from without scaring him, or threatening him, or pressuring him, or exhausting him. Take what he gives you, from gold or silver, and if there were cattle for him or camels, do not take these except with his permission, for most of it is for him.

فَإِذَا أَتَيْتَهَا فَلَا تَدْخُلْ عَلَيْهَا دُخُولَ مُتَسَلِّطٍ عَلَيْهِ وَ لَا عَنِيفٍ بِهِ وَ لَا تُنَفِّرَنَّ بَهِيمَةً وَ لَا تُفْزِعَنَّهَا وَ لَا تَسُوأَنَّ صَاحِبَهَا فِيهَا

So, when you end up to them, do not enter their enclosure the entering of one overcoming upon it, nor one who is violent with it, and do not scare an animal nor panic it, and do not aggrieve its owner regarding them.

وَ اصْدَعِ‏ الْمَالَ صَدْعَيْنِ ثُمَّ خَيِّرْهُ‏ فَإِذَا اخْتَارَ فَلَا تَعْرِضَنَّ لِمَا اخْتَارَهُ ثُمَّ اصْدَعِ الْبَاقِيَ صَدْعَيْنِ ثُمَّ خَيِّرْهُ فَإِذَا اخْتَارَ فَلَا تَعْرِضَنَّ لِمَا اخْتَارَهُ فَلَا تَزَالُ كَذَلِكَ حَتَّى يَبْقَى مَا فِيهِ وَفَاءٌ لِحَقِّ اللَّهِ فِي مَالِهِ فَاقْبِضْ حَقَّ اللَّهِ مِنْهُ- فَإِنِ اسْتَقَالَكَ فَأَقِلْهُ‏ ثُمَّ اخْلِطْهُمَا ثُمَّ اصْنَعْ مِثْلَ الَّذِي صَنَعْتَ أَوَّلًا حَتَّى تَأْخُذَ حَقَّ اللَّهِ فِي مَالِهِ

And divide the wealth into two divisions, then give him a choice (of the two). So, when he has chosen, do no object to what he has chosen. Then divide the remainder into two division, then give him a choice (of the two). Then (let him) choose (first), do not object to what he has chosen. Do not cease to do like that until there remain what would fulfil a Right of Allah^-azwj in his wealth. Take possession of the Right of Allah^-azwj from it. If he reduces, then mix the two, the do the like of that which you had done at first, until you take the Right of Allah^-azwj in his wealth.

وَ لَا تَأْخُذَنَّ عَوْداً وَ لَا هَرِمَةً وَ لَا مَكْسُورَةً وَ لَا مَهْلُوسَةً وَ لَا ذَاتَ عَوَارٍ وَ لَا تَأْمَنَنَّ عَلَيْهَا إِلَّا مَنْ تَثِقُ بِدِينِهِ رَافِقاً بِمَالِ الْمُسْلِمِينَ حَتَّى يُوَصِّلَهُ إِلَى وَلِيِّهِمْ فَيَقْسِمَهُ بَيْنَهُمْ وَ لَا تُوَكِّلْ بِهَا إِلَّا نَاصِحاً شَفِيقاً وَ أَمِيناً حَفِيظاً غَيْرَ مُعْنِفٍ وَ لَا مُجْحِفٍ‏ وَ لَا مُلْغِبٍ‏ وَ لَا مُتْعِبٍ

And do not take a thin one, nor an old one, nor a broken one, nor an insane one, nor one-eyed, and do not trust upon it except one whom you trust with his religion to escort the wealth of the Muslims until he brings it to their ruler, and he would apportion it between them, and do not rely with it except a compassionate adviser and trustworthy preserver, non-violent, nor unjust, nor (that who is harsh to) tires them (animals), nor toils (sweat) them(animals).

ثُمَّ احْدُرْ إِلَيْنَا مَا اجْتَمَعَ عِنْدَكَ نُصَيِّرْهُ حَيْثُ أَمَرَ اللَّهُ بِهِ فَإِذَا أَخَذَهَا أَمِينُكَ فَأَوْعِزْ إِلَيْهِ أَلَّا يَحُولَ بَيْنَ نَاقَةٍ وَ بَيْنَ فَصِيلِهَا وَ لَا يَمْصُرَ لَبَنَهَا فَيَضُرَّ [فَيُضِرَّ] ذَلِكَ بِوَلَدِهَا وَ لَا يَجْهَدَنَّهَا رُكُوباً وَ لْيَعْدِلْ بَيْنَ صَوَاحِبَاتِهَا فِي ذَلِكَ وَ بَيْنَهَا وَ لْيُرَفِّهْ عَلَى اللَّاغِبِ‏ وَ لْيَسْتَأْنِ‏ بِالنَّقِبِ‏ وَ الظَّالِعِ

Then bring down to us whatever has been gathered with you, we shall make it to be where Allah^-azwj has Commanded with it. So, when your trustee has taken it, then advise to him that he should neither separate between a she-camel and its young, nor milk its milk (completely) for that would harm its children, nor exert it in riding and be just between its counterparts regarding that and between them, and he should rest the tired camels, and ease upon the ones with thinned out hooves. 

وَ لْيُورِدْهَا مَا تَمُرُّ بِهِ مِنَ الْغُدُرِ وَ لَا يَعْدِلْ بِهَا عَنْ نَبْتِ الْأَرْضِ إِلَى جَوَادِّ الطُّرُقِ‏ وَ لْيُرَوِّحْهَا فِي‏ السَّاعَاتِ وَ لْيُمْهِلْهَا عِنْدَ النِّطَافِ‏ وَ الْأَعْشَابِ حَتَّى تَأْتِيَنَا بِإِذْنِ اللَّهِ بُدَّناً مُنْقِيَاتٍ‏ غَيْرَ مُتْعَبَاتٍ وَ لَا مَجْهُودَاتٍ‏ لِنَقْسِمَهَا عَلَى كِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ ص فَإِنَّ ذَلِكَ أَعْظَمُ لِأَجْرِكَ وَ أَقْرَبُ لِرُشْدِكَ إِنْ شَاءَ اللَّهُ‏

And let him take them to pass by the water-wells, nor turn with them away from the vegetation of the earth to the barren roads and let him rest them during the (various) times and feed them by the water and the grass until he comes to us with them by the Permission of Allah^-azwj. They would be fat, well fed, without fatigue and over-exertion, for us to distribute these based upon the Book of Allah^-azwj and Sunnah of His^-azwj Prophet^-saww, for that would be of great for your Recompense and closer to the rightful guidance, if Allah^-azwj the Exalted so Desires’.[71]

26 و من عهد له ع إلى بعض عماله و قد بعثه على الصدقة

Letter 26 – And from a pact of his^-asws to one of his^-asws office bearers, and he^‑asws had sent him upon the charities

‏ [آمُرُهُ‏] أَمَرَهُ بِتَقْوَى اللَّهِ فِي سَرَائِرِ أَمْرِهِ وَ خَفِيَّاتِ عَمَلِهِ حَيْثُ لَا [شَاهِدَ] شَهِيدَ غَيْرُهُ وَ لَا وَكِيلَ دُونَهُ

He^-asws instructed him with the fear of Allah^-azwj in his secretive affairs and hidden works where there is no witness apart from Him^-azwj, not any Protector besides Him^-azwj.

 وَ [آمُرُهُ‏] أَمَرَهُ أَلَّا يَعْمَلَ بِشَيْ‏ءٍ مِنْ طَاعَةِ اللَّهِ فِيمَا ظَهَرَ فَيُخَالِفَ إِلَى غَيْرِهِ فِيمَا أَسَرَّ وَ مَنْ لَمْ يَخْتَلِفْ سِرُّهُ وَ عَلَانِيَتُهُ وَ فِعْلُهُ وَ مَقَالَتُهُ فَقَدْ أَدَّى الْأَمَانَةَ وَ أَخْلَصَ الْعِبَادَةَ

And he^-asws instructed him that he should not do anything from the obedience of Allah^-azwj regarding what is apparent, then oppose it to something else regarding what he does secretly, and the one who private and open (deeds) do not differ, and his deeds and his words (do not differ), so he has fulfilled the entrustment and has been sincere of the worship.

وَ [آمُرُهُ‏] أَمَرَهُ أَلَّا يَجْبَهَهُمْ‏ وَ لَا يَعْضَهَهُمْ‏ وَ لَا يَرْغَبَ عَنْهُمْ‏ تَفَضُّلًا بِالْإِمَارَةِ عَلَيْهِمْ فَإِنَّهُمُ الْإِخْوَانُ فِي الدِّينِ وَ الْأَعْوَانُ عَلَى اسْتِخْرَاجِ الْحُقُوقِ

And he^-asws instructed him that he should neither bar them nor harm them nor turn away from them, being with the governmental superiority upon them, for they are brethren in the religion, and the supporters upon the extraction of the rights.

وَ إِنَّ لَكَ فِي هَذِهِ الصَّدَقَةِ نَصِيباً مَفْرُوضاً وَ حَقّاً مَعْلُوماً شُرَكَاءَ أَهْلَ مَسْكَنَةٍ وَ ضُعَفَاءَ ذَوِي فَاقَةٍ وَ إِنَّا مُوَفُّوكَ حَقَّكَ فَوَفِّهِمْ حُقُوقَهُمْ وَ إِلَّا تَفْعَلْ فَإِنَّكَ مِنْ أَكْثَرِ النَّاسِ خُصُوماً يَوْمَ الْقِيَامَةِ وَ بُؤْسَى‏ لِمَنْ خَصْمُهُ عِنْدَ اللَّهِ الْفُقَرَاءُ وَ الْمَسَاكِينُ وَ السَّائِلُونَ وَ الْمَدْفُوعُونَ وَ الْغَارِمُونَ وَ ابْنُ السَّبِيلِ

And there is an Obligated share for you in these charities and a known right, and participants of the people of poverty, and the weak, and with disabilities, and we shall fulfil your rights, so you fulfil their rights, or else you would be in dispute from most of the people on the Day of Qiyamah, and wretchedness is for the one who is disputed with in the Presence of Allah^-azwj by the poor, and the needy, and the beggars, and the ones turned away, and the ones in debt, and the (penniless) travellers.

وَ مَنِ اسْتَهَانَ بِالْأَمَانَةِ وَ رَتَعَ فِي الْخِيَانَةِ وَ لَمْ يُنَزِّهْ نَفْسَهُ وَ دِينَهُ عَنْهَا فَقَدْ أَحَلَّ بِنَفْسِهِ الذُّلَّ وَ الْخِزْيَ‏ فِي الدُّنْيَا وَ هُوَ فِي الْآخِرَةِ أَذَلُّ وَ أَخْزَى وَ إِنَّ أَعْظَمَ الْخِيَانَةِ خِيَانَةُ الْأُمَّةِ وَ أَفْظَعَ الْغِشِّ غِشُّ الْأَئِمَّةِ وَ السَّلَامُ‏

And the one takes the entrustments lightly and indulges in the betrayal and does not snatch away his self and his religion away from it, so he has released for himself the humiliation, and the disgrace in the world and in the Hereafter, he would be of more humiliation and more disgrace. Their biggest of the betrayals is betraying the community, and the most terrible deceit is deceiving the Imams^-asws. And the greetings’.[72]

27 و من عهد له ع إلى محمد بن أبي بكر رضي الله عنه حين قلده مصر

Letter 27 – And from a pact of his^-asws to Muhammad Bin Abu Bakr, may Allah^‑azwj be Pleased with him, when he^-asws collared him (made him governor of) Egypt

فَاخْفِضْ لَهُمْ جَنَاحَكَ وَ أَلِنْ لَهُمْ جَانِبَكَ وَ ابْسُطْ لَهُمْ وَجْهَكَ وَ آسِ‏ بَيْنَهُمْ فِي اللَّحْظَةِ وَ النَّظْرَةِ حَتَّى لَا يَطْمَعَ الْعُظَمَاءُ فِي حَيْفِكَ لَهُمْ‏ وَ لَا يَيْأَسَ الضُّعَفَاءُ مِنْ عَدْلِكَ عَلَيْهِمْ

‘Lower your wings (be humble) to them and soften your sides (be gentle with) them, and make your face friendly to them, and comfort between them in the words and the consideration, until the mighty ones do not covet regarding your^-ra being favourable to them nor should the weak-ones despair from your justice upon them.

فَإِنَّ اللَّهَ تَعَالَى يُسَائِلُكُمْ مَعْشَرَ عِبَادِهِ عَنِ الصَّغِيرَةِ مِنْ أَعْمَالِكُمْ وَ الْكَبِيرَةِ وَ الظَّاهِرَةِ وَ الْمَسْتُورَةِ فَإِنْ يُعَذِّبْ فَأَنْتُمْ أَظْلَمُ وَ إِنْ يَعْفُ فَهُوَ أَكْرَمُ

And, surely Allah^-azwj the Exalted will Question you all, community of His^-azwj servants, about the small and the big from your deeds, and the apparent and the hidden. So, if He^-azwj were to Punish, then you are the most unjust, and if He^-azwj Pardons, then He^-azwj is the most Honourable.

وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ الْمُتَّقِينَ ذَهَبُوا بِعَاجِلِ الدُّنْيَا وَ آجِلِ الْآخِرَةِ فَشَارَكُوا أَهْلَ الدُّنْيَا فِي دُنْيَاهُمْ وَ لَمْ [يُشَارِكْهُمْ أَهْلُ‏] يُشَارِكُوا أَهْلَ الدُّنْيَا فِي آخِرَتِهِمْ سَكَنُوا الدُّنْيَا بِأَفْضَلِ مَا سُكِنَتْ وَ أَكَلُوهَا بِأَفْضَلِ مَا أُكِلَتْ فَحَظُوا مِنَ الدُّنْيَا بِمَا حَظِيَ بِهِ الْمُتْرَفُونَ‏ وَ أَخَذُوا مِنْهَا مَا أَخَذَهُ الْجَبَابِرَةُ الْمُتَكَبِّرُونَ

And know, servants of Allah^-azwj! The pious have gone with the current world and the future Hereafter. They participated the people of the world in their world, and the people of the world did not participate with them in their Hereafter. They dwelled in the world with the best of what could be dwelled, and they ate the best of what could be eaten and shared from the world with what the affluent were sharing with, and they took from it what the tyrants, the arrogant ones had taken.

ثُمَّ انْقَلَبُوا عَنْهَا بِالزَّادِ الْمُبَلِّغِ وَ الْمَتْجَرِ الرَّابِحِ أَصَابُوا لَذَّةَ زُهْدِ الدُّنْيَا فِي دُنْيَاهُمْ وَ تَيَقَّنُوا أَنَّهُمْ‏ جِيرَانُ اللَّهِ غَداً فِي آخِرَتِهِمْ لَا تُرَدُّ لَهُمْ دَعْوَةٌ وَ لَا [يَنْقُفُ‏] يَنْقُصُ لَهُمْ نَصِيبٌ مِنْ لَذَّةٍ

Then they transferred away from it with the sufficient provision and the profitable trade. They had attained the pleasures of asceticism of the world in their world and they were convinced they would be the neighbours of Allah^-azwj tomorrow in their Hereafter. Neither would any supplication be returned to them, nor would any share be reduced for them from the pleasures.

فَاحْذَرُوا عِبَادَ اللَّهِ الْمَوْتَ وَ قُرْبَهُ وَ أَعِدُّوا لَهُ عُدَّتَهُ فَإِنَّهُ يَأْتِي بِأَمْرٍ عَظِيمٍ وَ خَطْبٍ جَلِيلٍ بِخَيْرٍ لَا يَكُونُ مَعَهُ شَرٌّ أَبَداً أَوْ شَرٍّ لَا يَكُونُ مَعَهُ خَيْرٌ أَبَداً فَمَنْ أَقْرَبُ إِلَى الْجَنَّةِ مِنْ عَامِلِهَا وَ مَنْ أَقْرَبُ إِلَى النَّارِ مِنْ عَامِلِهَا

Servants of Allah^-azwj! Be cautious of the death and its nearness, and prepare for it a preparation, for it would come with a mighty matter and a majestic affair with good, no evil would be with it, ever, or evil nor having any good in it, ever! So, who is closer to the Paradise than its workers, and who is closer to the Fire than its workers?

وَ أَنْتُمْ طُرَدَاءُ الْمَوْتِ إِنْ أَقَمْتُمْ لَهُ أَخَذَكُمْ وَ إِنْ فَرَرْتُمْ مِنْهُ أَدْرَكَكُمْ وَ هُوَ أَلْزَمُ لَكُمْ مِنْ ظِلِّكُمْ الْمَوْتُ مَعْقُودٌ بِنَوَاصِيكُمْ‏ وَ الدُّنْيَا تُطْوَى مِنْ خَلْفِكُمْ- فَاحْذَرُوا نَاراً قَعْرُهَا بَعِيدٌ وَ حَرُّهَا شَدِيدٌ وَ عَذَابُهَا جَدِيدٌ دَارٌ لَيْسَ فِيهَا رَحْمَةٌ وَ لَا تُسْمَعُ فِيهَا دَعْوَةٌ وَ لَا تُفَرَّجُ فِيهَا كُرْبَةٌ

You are the ones to be expelled by the death. If you stay for it, it will seize you, and if you flee from it, it will catch up with you, and it is more necessitated (to stick) with you than your own shadow, leading by your forelocks, and the world is being wrapped up from behind you. Be cautious of a Fire its bottom is remote, and its heat is intense, and its punishment is renewed, being a house there isn’t any mercy in it, nor will any supplication be heard in it, nor will any distress be relieved in it.

وَ إِنِ اسْتَطَعْتُمْ أَنْ يَشْتَدَّ خَوْفُكُمْ مِنَ اللَّهِ وَ أَنْ يَحْسُنَ ظَنُّكُمْ بِهِ فَاجْمَعُوا بَيْنَهُمَا فَإِنَّ الْعَبْدَ إِنَّمَا يَكُونُ حُسْنُ ظَنِّهِ بِرَبِّهِ عَلَى قَدْرِ خَوْفِهِ مِنْ رَبِّهِ وَ إِنَّ أَحْسَنَ النَّاسِ ظَنّاً بِاللَّهِ أَشَدُّهُمْ خَوْفاً لِلَّهِ

And if you can intensify your fear from Allah^-azwj and make your thoughts to be good with Him^‑azwj, then gather between the two, for the servant rather happens to be of good thoughts with his Lord^-azwj in accordance with his fear from His^-azwj Lord^-azwj, and the best of the people in thoughts with Allah^-azwj is their most intense in fearing Allah^-azwj.

وَ اعْلَمْ يَا مُحَمَّدَ بْنَ أَبِي بَكْرٍ أَنِّي قَدْ وَلَّيْتُكَ أَعْظَمَ أَجْنَادِي فِي نَفْسِي أَهْلَ مِصْرَ فَأَنْتَ مَحْقُوقٌ أَنْ تُخَالِفَ عَلَى نَفْسِكَ‏ وَ أَنْ تُنَافِحَ‏ عَنْ دِينِكَ وَ لَوْ لَمْ يَكُنْ لَكَ إِلَّا سَاعَةٌ مِنَ الدَّهْرِ وَ لَا تُسْخِطِ اللَّهَ بِرِضَا أَحَدٍ مِنْ خَلْقِهِ فَإِنَّ فِي اللَّهِ خَلَفاً مِنْ غَيْرِهِ‏ وَ لَيْسَ مِنَ اللَّهِ خَلَفٌ فِي غَيْرِهِ

And know, O Muhammad Bin Abu Bakr! I^-asws have placed you in-charge of a mighty army of mine^-asws as far as I^-asws am concerned, the people of Egypt, so you are duty bound to oppose against yourself and your benefit from your religion, and if there does not happen to be for you except an hour from the time, then do not incur the Wrath of Allah^-azwj by pleasing anyone from His^-azwj creatures, for in Allah^-azwj there is a replacement from others, and there isn’t any replacement from Allah^-azwj in others.

صَلِّ الصَّلَاةَ لِوَقْتِهَا الْمُؤَقَّتِ لَهَا وَ لَا تُعَجِّلْ وَقْتَهَا لِفَرَاغٍ وَ لَا تُؤَخِّرْهَا عَنْ وَقْتِهَا لِاشْتِغَالٍ وَ اعْلَمْ أَنَّ كُلَّ شَيْ‏ءٍ مِنْ عَمَلِكَ تَبَعٌ لِصَلَاتِكَ

Pray the Salat to its Prescribed timings and do not be hasty in its timing to be free (before its prescribed time), nor delay it from its time to be pre-occupied (in your work). And know that everything from your deeds is pursuant to your Salat.

وَ [مِنْ هَذَا الْعَهْدِ] مِنْهُ‏

And from this pact from him^-asws –

فَإِنَّهُ لَا سَوَاءَ إِمَامُ الْهُدَى وَ إِمَامُ الرَّدَى وَ وَلِيُّ النَّبِيِّ وَ عَدُوُّ النَّبِيِّ وَ لَقَدْ قَالَ لِي رَسُولُ اللَّهِ ص إِنِّي لَا أَخَافُ عَلَى أُمَّتِي مُؤْمِناً وَ لَا مُشْرِكاً

Surely, they are not the same, the Imam^-asws of guidance and the imam of ruination, and a friend of the Prophet^-saww and an enemy of the Prophet^-saww; and Rasool-Allah^-saww had said to me: ‘I^-saww neither fear upon my^-saww community of any Momin nor any Polytheist.

أَمَّا الْمُؤْمِنُ فَيَمْنَعُهُ اللَّهُ بِإِيمَانِهِ وَ أَمَّا الْمُشْرِكُ فَيَقْمَعُهُ‏ اللَّهُ بِشِرْكِهِ وَ لَكِنِّي أَخَافُ عَلَيْكُمْ كُلَّ مُنَافِقِ الْجَنَانِ‏ عَالِمِ اللِّسَانِ‏ يَقُولُ مَا تَعْرِفُونَ وَ يَفْعَلُ مَا تُنْكِرُونَ‏

As for the Momin, Allah^-azwj would Prevent him, due to his Eman, and as for the Polytheist, Allah^-azwj would Suppress him due to his Shirk. But, I^-saww fear upon you all every hypocrite at heart, learned of the tongue, saying what you recognise and doing what you dislike’.[73]

28 و من كتاب له ع إلى معاوية جوابا

Letter 28 – And from a letter of his^-asws in reply to Muawiya

[قال الشريف: و هو من محاسن الكتب‏]

Note – Al-Shareef said, ‘And it is from the excellent letters’

أَمَّا بَعْدُ فَقَدْ أَتَانِي كِتَابُكَ تَذْكُرُ فِيهِ اصْطِفَاءَ اللَّهِ مُحَمَّداً ص لِدِينِهِ وَ تَأْيِيدَهُ إِيَّاهُ لِمَنْ أَيَّدَهُ مِنْ أَصْحَابِهِ فَلَقَدْ خَبَّأَ لَنَا الدَّهْرُ مِنْكَ عَجَباً إِذْ طَفِقْتَ‏ تُخْبِرُنَا بِبَلَاءِ اللَّهِ‏ تَعَالَى عِنْدَنَا وَ نِعْمَتِهِ عَلَيْنَا فِي نَبِيِّنَا

‘As for after, your letter has reached me^-asws mentioning the Choosing by Allah^-azwj the Exalted of Muhammad^-saww for His^-azwj religion, and His^-azwj Educating him^-saww with the ones from his^‑saww companions who supported him^-saww. It had been hidden to us for a time, strangeness from you, when you have begun informing us with the afflictions of Allah^-azwj with us, and His^‑azwj Favours upon us regarding our Prophet^-saww.

فَكُنْتَ فِي ذَلِكَ كَنَاقِلِ التَّمْرِ إِلَى هَجَرَ أَوْ دَاعِي مُسَدِّدِهِ‏ إِلَى النِّضَالِ‏ وَ زَعَمْتَ أَنَّ أَفْضَلَ النَّاسِ فِي الْإِسْلَامِ فُلَانٌ وَ فُلَانٌ فَذَكَرْتَ أَمْراً إِنْ تَمَّ اعْتَزَلَكَ‏ كُلُّهُ وَ إِنْ نَقَصَ لَمْ يَلْحَقْكَ ثَلْمُهُ‏

So, during that you were like the transporter of the dates to Hajar, or one calling his master to the duel; and you are claiming that the most superior of the people in Al-Islam are so and so (Abu Bakr) and so and so (Umar), and you mentioned a matter, if completed, all of it would detach you, and if it is deficient, its part would not come across you.

وَ مَا أَنْتَ وَ الْفَاضِلَ وَ الْمَفْضُولَ وَ السَّائِسَ وَ الْمَسُوسَ وَ مَا لِلطُّلَقَاءِ وَ أَبْنَاءِ الطُّلَقَاءِ وَ التَّمْيِيزَ بَيْنَ الْمُهَاجِرِينَ الْأَوَّلِينَ وَ تَرْتِيبَ دَرَجَاتِهِمْ وَ تَعْرِيفَ طَبَقَاتِهِمْ

And what are you, and the meritorious and the de-merited ones, and the ruler and the ruled, and what is for the freed ones (at the conquest of Makkah) and sons of the freed ones, and the distinction between the first emigrants and the method of their ranks and defined their classes.

هَيْهَاتَ لَقَدْ حَنَ‏ قِدْحٌ لَيْسَ مِنْهَا وَ طَفِقَ يَحْكُمُ فِيهَا مَنْ عَلَيْهِ الْحُكْمُ لَهَا أَ لَا تَرْبَعُ أَيُّهَا الْإِنْسَانُ عَلَى ظَلْعِكَ‏ وَ تَعْرِفُ قُصُورَ ذَرْعِكَ‏ وَ تَتَأَخَّرُ حَيْثُ أَخَّرَكَ الْقَدَرُ

Far be it! The arrow has whine (complained) which wasn’t from it. Then he began judging regarding it, one who had a judgment upon him. Why don’t you squat (sit), O human being, upon your ribs (hold back), and understand the shortness of your forearm, and hold back where the Pre-determination has delayed you.

فَمَا عَلَيْكَ غَلَبَةُ الْمَغْلُوبِ وَ لَا ظَفَرُ الظَّافِرِ- [فَإِنَّكَ‏] وَ إِنَّكَ لَذَهَّابٌ‏ فِي التِّيهِ‏ رَوَّاغٌ‏ عَنِ الْقَصْدِ أَ لَا تَرَى غَيْرَ مُخْبِرٍ لَكَ وَ لَكِنْ بِنِعْمَةِ اللَّهِ أُحَدِّثُ أَنَّ قَوْماً اسْتُشْهِدُوا فِي سَبِيلِ اللَّهِ تَعَالَى مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ لِكُلٍّ فَضْلٌ حَتَّى إِذَا اسْتُشْهِدَ شَهِيدُنَا قِيلَ سَيِّدُ الشُّهَدَاءِ وَ خَصَّهُ رَسُولُ اللَّهِ ص بِسَبْعِينَ تَكْبِيرَةً عِنْدَ صَلَاتِهِ عَلَيْهِ-

It is neither against you, overcoming of the overcome, nor is it for you the victory of the victorious, and you are going around in the wilderness, dodging from the purpose. Do you not see? I^-asws am not informing you, but I^-asws am narrating due to the Favour of Allah^-azwj. A group from the Emigrants were martyred in the Way of Allah^-azwj, and for each was a merit, to the extent that when our martyr (Hamza^-as) was martyred, it is said, ‘Chief of the martyrs’, and Rasool-Allah^-saww had particularised him^-as with seventy exclamations of Takbeer during his^‑saww Salat upon him^-as.

أَ وَ لَا تَرَى أَنَّ قَوْماً قُطِّعَتْ أَيْدِيهِمْ فِي سَبِيلِ اللَّهِ وَ لِكُلٍّ فَضْلٌ حَتَّى إِذَا فُعِلَ بِوَاحِدِنَا مَا فُعِلَ بِوَاحِدِهِمْ قِيلَ الطَّيَّارُ فِي الْجَنَّةِ وَ ذُو الْجَنَاحَيْنِ

Or do you not see that a group, their hands were cut in the Way of Allah^-azwj, and for each there is a merit, to the extent that when it is done with one of us just as was done with one of them, it is said, ‘The flier in the Paradise and is with the two wings’ (Jafar e Tayyar Ibn Abu Talib^-asws).

وَ لَوْ لَا مَا نَهَى اللَّهُ عَنْهُ مِنْ تَزْكِيَةِ الْمَرْءِ نَفْسَهُ لَذَكَرَ ذَاكِرٌ فَضَائِلَ جَمَّةً تَعْرِفُهَا قُلُوبُ الْمُؤْمِنِينَ وَ لَا تَمُجُّهَا آذَانُ السَّامِعِينَ

And had Allah^-azwj not Forbidden from it, from purification by the person of his soul, a mentioner could mention immense merits, hearts of the Momineen would have recognised it, the ears of the listeners would not forget it.

فَدَعْ عَنْكَ مَنْ مَالَتْ بِهِ الرَّمِيَّةُ فَإِنَّا صَنَائِعُ رَبِّنَا وَ النَّاسُ بَعْدُ صَنَائِعُ لَنَا لَمْ يَمْنَعْنَا قَدِيمُ عِزِّنَا وَ لَا عَادِيُّ طَوْلِنَا عَلَى قَوْمِكَ‏ أَنْ خَلَطْنَاكُمْ بِأَنْفُسِنَا فَنَكَحْنَا وَ أَنْكَحْنَا فِعْلَ الْأَكْفَاءِ وَ لَسْتُمْ هُنَاكَ

So, leave from you, one whose shot is missed by him, for we^-asws are (foremost) recipients of our Lord^‑azwj‘s (favours) while others receive favours from us^-asws after that. The ancientness of our^-asws honour and our^-asws usual forbearance upon your people did not prevent us^-asws from mingling you with ourselves^-asws. So, we married you and you married us, deeds of the matches, and although you were not over there (as matches).

وَ أَنَّى يَكُونُ ذَلِكَ [كَذَلِكَ‏] وَ مِنَّا النَّبِيُّ وَ مِنْكُمُ الْمُكَذِّبُ‏ وَ مِنَّا أَسَدُ اللَّهِ‏ وَ مِنْكُمْ أَسَدُ الْأَحْلَافِ‏ وَ مِنَّا سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ وَ مِنْكُمْ صِبْيَةُ النَّارِ وَ مِنَّا خَيْرُ نِسَاءِ الْعَالَمِينَ‏ وَ مِنْكُمْ حَمَّالَةُ الْحَطَبِ‏ فِي كَثِيرٍ مِمَّا لَنَا وَ عَلَيْكُمْ

And how could that be like that, and from us^-asws is the Prophet^-saww and from you is the liar, and from us^-asws is the lion of Allah^-azwj and from you is the lion of the opposition, and from us^‑asws are two chiefs of the youths of people of the Paradise (Al-Hassan^-asws and Al-Hussain^‑asws), and from you is girls of the Fire, and from us^-asws is best woman of the worlds and from you is the bearer of the firewood,  and many more distinctions on our^-asws side while shortcomings (abundant) on yours!

فَإِسْلَامُنَا [مَا] قَدْ سُمِعَ وَ جَاهِلِيَّتُنَا لَا تُدْفَعُ‏ وَ كِتَابُ اللَّهِ يَجْمَعُ لَنَا مَا شَذَّ عَنَّا وَ هُوَ قَوْلُهُ سُبْحَانَهُ وَ تَعَالَى- وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ اللَّهِ‏ وَ قَوْلُهُ تَعَالَى‏ إِنَّ أَوْلَى النَّاسِ بِإِبْراهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَ هذَا النَّبِيُّ وَ الَّذِينَ آمَنُوا وَ اللَّهُ وَلِيُّ الْمُؤْمِنِينَ

Our^-asws Islam is what has been heard (well-known), and (so is) your ignorance what cannot be defended, and the Book of Allah^-azwj has Gathered for us what is exceptional about us^-asws, and it is the Word of the Exalted: and the possessors of the relationships, some of them are closer than the others in the Book of Allah. [8:75]; and Words of the Exalted: Surely the foremost of people to Ibrahim are those who follow him and this Prophet and those who are believing; and Allah is the Guardian of the Momineen [3:68].

فَنَحْنُ مَرَّةً أَوْلَى بِالْقَرَابَةِ وَ تَارَةً أَوْلَى بِالطَّاعَةِ وَ لَمَّا احْتَجَّ الْمُهَاجِرُونَ عَلَى الْأَنْصَارِ يَوْمَ السَّقِيفَةِ بِرَسُولِ اللَّهِ ص فَلَجُوا عَلَيْهِمْ فَإِنْ يَكُنِ الْفَلَجُ بِهِ فَالْحَقُّ لَنَا دُونَكُمْ وَ إِنْ يَكُنْ بِغَيْرِهِ فَالْأَنْصَارُ عَلَى دَعْوَاهُمْ

Thus we^-asws, at times, are foremost due to the kinship, and at (the same) time are foremost due to the obedience. And when the Emigrants argued against the Helpers on the day of Saqeefa with (kinship of) Rasool-Allah^-saww they won over them. So, if the winning happens to be due to it, then the right is for us^-asws besides you all, and if it happens to be due to something else, then the Helpers are (correct) upon their claim.

وَ زَعَمْتَ أَنِّي لِكُلِّ الْخُلَفَاءِ حَسَدْتُ وَ عَلَى كُلِّهِمْ بَغَيْتُ فَإِنْ يَكُنْ ذَلِكَ كَذَلِكَ فَلَيْسَتِ الْجِنَايَةُ عَلَيْكَ فَيَكُونَ الْعُذْرُ إِلَيْكَ-

وَ تِلْكَ شَكَاةٌ ظَاهِرٌ عَنْكَ عَارُهَا

And you claimed that I^-asws have been envious to every caliph and rebelled against all of them, so if that happens to be like that, then there isn’t any crime upon you, and the excuse happens to be to you, and that complaint, its shame is apparent from you.

وَ قُلْتَ إِنِّي كُنْتُ أُقَادُ كَمَا يُقَادُ الْجَمَلُ الْمَخْشُوشُ‏ حَتَّى أُبَايِعَ‏ وَ لَعَمْرُ اللَّهِ لَقَدْ أَرَدْتَ أَنْ تَذُمَّ فَمَدَحْتَ وَ أَنْ تَفْضَحَ فَافْتَضَحْتَ وَ مَا عَلَى الْمُسْلِمِ مِنْ غَضَاضَةٍ فِي أَنْ يَكُونَ مَظْلُوماً مَا لَمْ يَكُنْ شَاكّاً فِي دِينِهِ وَ لَا مُرْتَاباً بِيَقِينِهِ

And you said that I^-asws was dragged just as the fearful camel until I^-asws pledged allegiance (to Abu Bakr), and by my^-asws life, you had intended to condemn but (instead) you have praised, and (rather than) to humiliate – but (in fact) you have humiliated (yourself); and there is no fault upon the Muslim if he happens to be oppressed for as long as he does not become doubtful in his religion, nor suspicious in his certainty.

وَ هَذِهِ حُجَّتِي إِلَى غَيْرِكَ قَصْدُهَا وَ لَكِنِّي أَطْلَقْتُ لَكَ مِنْهَا بِقَدْرِ مَا سَنَحَ‏ مِنْ ذِكْرِهَا

This is my^-asws argument (and) is aimed at others, but I^-asws linked it to you from it by a measurement of what is appropriated from its mention (regarding you).

ثُمَّ ذَكَرْتَ مَا كَانَ مِنْ أَمْرِي وَ أَمْرِ عُثْمَانَ فَلَكَ أَنْ تُجَابَ عَنْ هَذِهِ لِرَحِمِكَ مِنْهُ‏ فَأَيُّنَا كَانَ أَعْدَى لَهُ‏ وَ أَهْدَى إِلَى مَقَاتِلِهِ‏ أَ مَنْ بَذَلَ لَهُ نُصْرَتَهُ فَاسْتَقْعَدَهُ‏ وَ اسْتَكَفَّهُ- [أَمَّنِ‏] أَمْ مَنِ اسْتَنْصَرَهُ فَتَرَاخَى عَنْهُ وَ بَثَّ الْمَنُونَ إِلَيْهِ‏ حَتَّى أَتَى قَدَرُهُ عَلَيْهِ

Then you mentioned what had happened from my^-asws matter and the matter of Usman. So, it is for you that you be answered about this due to your kinship from him. Which one of us was more inimical to him and guided to his killers? Is it the one who exerted his help to him, sat (calmed) him down and restrained him, or the one who whose help he sought, and he turned away from him and sent the death to him until his Pre-determination came upon him?

كَلَّا وَ اللَّهِ لَ قَدْ يَعْلَمُ اللَّهُ الْمُعَوِّقِينَ‏ مِنْكُمْ وَ الْقائِلِينَ لِإِخْوانِهِمْ هَلُمَّ إِلَيْنا وَ لا يَأْتُونَ الْبَأْسَ إِلَّا قَلِيلًا.

Never! And Allah has Known the hinderers from you and the speakers to their brethren, ‘Come to us!’ And none come to the battle except a few [33:18].

وَ مَا كُنْتُ لِأَعْتَذِرَ مِنْ أَنِّي كُنْتُ أَنْقِمُ‏ عَلَيْهِ أَحْدَاثاً فَإِنْ كَانَ الذَّنْبُ إِلَيْهِ إِرْشَادِي وَ هِدَايَتِي لَهُ فَرُبَّ مَلُومٍ لَا ذَنْبَ لَهُ-

وَ قَدْ يَسْتَفِيدُ الظِّنَّةَ الْمُتَنَصِّحُ‏

And I^-asws wasn’t going to present excuses that I^-asws was indignant upon him of the innovations. So, if that was the sin, my^-asws rightfulness and my^-asws guidance is to him, then sometimes a blamed one has no sin for him, and the thinking has benefitted the one thought of.

3545 وَ مَا أَرَدْتُ‏ إِلَّا الْإِصْلاحَ مَا اسْتَطَعْتُ وَ ما تَوْفِيقِي إِلَّا بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَ إِلَيْهِ أُنِيبُ

And I^-asws do not want except the reforming of whatever I can, and my success is only with Allah. Upon Him do I rely on and to Him do I turn penitently [11:88].

وَ ذَكَرْتَ أَنَّهُ لَيْسَ لِي وَ لِأَصْحَابِي عِنْدَكَ إِلَّا السَّيْفُ فَلَقَدْ أَضْحَكْتَ‏ بَعْدَ اسْتِعْبَارٍ مَتَى أَلْفَيْتَ‏ بَنِي عَبْدِ الْمُطَّلِبِ عَنِ الْأَعْدَاءِ نَاكِلِينَ‏ وَ بِالسَّيْفِ مُخَوَّفِينَ-

فَلَبِّثْ‏ قَلِيلًا يَلْحَقِ الْهَيْجَا حَمَلْ‏

And you mentioned that there is nothing for me^-asws and for my companions, in your presence, except the sword, so it would make one laugh after the crying. When did the clan of Abdul Muttalib^-asws turn away from the enemies and been fearful of the swords? So, wait a little, the attack of the war will catch up’.

‏ فَسَيَطْلُبُكَ مَنْ تَطْلُبُ وَ يَقْرُبُ مِنْكَ مَا تَسْتَبْعِدُ وَ أَنَا مُرْقِلٌ‏ نَحْوَكَ فِي جَحْفَلٍ‏ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ التَّابِعِينَ لَهُمْ بِإِحْسَانٍ شَدِيدٍ زِحَامُهُمْ سَاطِعٍ‏ قَتَامُهُمْ‏ مُتَسَرْبِلِينَ‏ سَرَابِيلَ الْمَوْتِ أَحَبُّ اللِّقَاءِ إِلَيْهِمْ لِقَاءُ رَبِّهِمْ

He will seek you out, the one whom you are seeking, and he would draw closer to you what you are distancing from, and I^-asws am speeding towards you among a group of the Emigrants and the Helpers, and the followers with the good deeds, severe is their march, shining in their austerities, clothed with the trousers of death. The most beloved of their meetings is meeting their Lord^-azwj.

وَ قَدْ صَحِبَتْهُمْ ذُرِّيَّةٌ بَدْرِيَّةٌ وَ سُيُوفٌ هَاشِمِيَّةٌ قَدْ عَرَفْتَ مَوَاقِعَ نِصَالِهَا فِي أَخِيكَ وَ خَالِكَ وَ جَدِّكَ وَ أَهْلِكَ- وَ ما هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ

They are being accompanied by the offspring of participants of Badr, and Hashemite swords. You have known the falling of their sharpness in your brother, and your maternal uncle, and your grandfather, and your family, and it is not far off from the unjust [11:83]’.[74]

29 و من كتاب له ع إلى أهل البصرة

Letter 29 – And from a letter of his^-asws to the people of Al-Basra

وَ قَدْ كَانَ مِنِ انْتِشَارِ حَبْلِكُمْ‏ وَ شِقَاقِكُمْ مَا لَمْ تَغْبَوْا عَنْهُ‏ فَعَفَوْتُ عَنْ مُجْرِمِكُمْ وَ رَفَعْتُ السَّيْفَ عَنْ مُدْبِرِكُمْ وَ قَبِلْتُ مِنْ مُقْبِلِكُمْ فَإِنْ خَطَتْ‏ بِكُمُ الْأُمُورُ الْمُرْدِيَةُ وَ سَفَهُ‏ الْآرَاءِ الْجَائِرَةِ إِلَى مُنَابَذَتِي‏ وَ خِلَافِي فَهَا أَنَا ذَا

‘And it has happened from the scattering of your ropes and your wretchedness what you are not absent from it. I^-asws had pardoned your criminals and raised the sword away from your fleeing ones, and I^-asws had accepted your ones coming forward, so if the repulsive affairs and the foolish views of the unjust are erring you to discard me^-asws and oppose me^-asws, then here I^-asws am.

قَدْ قَرَّبْتُ جِيَادِي‏ وَ رَحَلْتُ‏ رِكَابِي‏ وَ لَئِنْ أَلْجَأْتُمُونِي إِلَى الْمَسِيرِ إِلَيْكُمْ لَأُوقِعَنَّ بِكُمْ وَقْعَةً لَا يَكُونُ يَوْمُ الْجَمَلِ إِلَيْهَا إِلَّا كَلَعْقَةِ لَاعِقٍ مَعَ أَنِّي عَارِفٌ لِذِي الطَّاعَةِ مِنْكُمْ فَضْلَهُ وَ لِذِي النَّصِيحَةِ حَقَّهُ غَيْرُ مُتَجَاوِزٍ مُتَّهَماً إِلَى بَرِيٍّ وَ لَا نَاكِثاً إِلَى وَفِيٍ‏

I^-asws have readied my^-asws horses and saddled for my^-asws riders, and if you were to pull me^-asws to the travelling to you^-asws, I^-asws shall fall (strike) at you with such a striking, the day of the camel would not happen to be to it (in comparison) except like a lick of the lips, and with (the fact that) I^-asws do recognise the ones from you with obedience of his merits, and for the one with the advices of his rights, without transgressing an accused one to a righteous, nor an allegiance-breaker to a loyal one!’[75]

30 و من كتاب له ع إلى معاوية

Letter 30 – And from a letter of his^-asws to Muawiya

فَاتَّقِ اللَّهَ فِيمَا لَدَيْكَ وَ انْظُرْ فِي حَقِّهِ عَلَيْكَ وَ ارْجِعْ إِلَى مَعْرِفَةِ مَا لَا تُعْذَرُ بِجَهَالَتِهِ فَإِنَّ لِلطَّاعَةِ أَعْلَاماً وَاضِحَةً وَ سُبُلًا نَيِّرَةً وَ مَحَجَّةً نَهْجَةً وَ غَايَةً مُطَّلَبَةً

‘Fear Allah^-azwj regarding what you have (amassed) and look into His^-azwj Right upon you and hope to recognise what you will not be excused due to its ignorance, for there are clear signs for the obedience and irradiating ways, and a straight argument, and a desired end.

يَرِدُهَا الْأَكْيَاسُ‏ وَ يُخَالِفُهَا الْأَنْكَاسُ‏ مَنْ نَكَبَ‏ عَنْهَا جَارَ عَنِ الْحَقِّ وَ خَبَطَ فِي التِّيهِ‏ وَ غَيَّرَ اللَّهُ نِعْمَتَهُ وَ أَحَلَّ بِهِ نِقْمَتَهُ

The clever ones want it while the degenerate (immoral) opposes it. One who turns away from it deviates from the truth and flounder (fiddles) in the darkness, and Allah^-azwj will Change His^‑azwj bounties and Release His^-azwj Punishment with him. 

فَنَفْسَكَ نَفْسَكَ فَقَدْ بَيَّنَ اللَّهُ لَكَ سَبِيلَكَ وَ حَيْثُ تَنَاهَتْ بِكَ أُمُورُكَ فَقَدْ أَجْرَيْتَ إِلَى غَايَةِ خُسْرٍ وَ مَحَلَّةِ كُفْرٍ فَإِنَّ نَفْسَكَ قَدْ أَوْلَجَتْكَ‏ شَرّاً وَ أَقْحَمَتْكَ‏ غَيّاً وَ أَوْرَدَتْكَ الْمَهَالِكَ وَ أَوْعَرَتْ‏ عَلَيْكَ الْمَسَالِكَ‏

So (beware) yourself of your (evil habits), for Allah^-azwj has Clarified His^-azwj Way to you and where your affairs will end with you. You are flowing to the peak of loss and a place of Kufr, for your self has pulled you to evil and stormed you into error and deliver you to your destruction and make your path difficult upon you’.[76]

31 و من [وصيته‏] وصية له ع للحسن بن علي ع كتبها إليه بحاضرين‏ عند انصرافه من صفين‏

Letter 31 – And from his^-asws bequest he^-asws had bequeathed to Al-Hassan^-asws Bin Ali^-asws, he^-asws had written to him^-asws at Al-Hazireen during his^-asws leaving from Siffeen

مِنَ الْوَالِدِ الْفَانِ الْمُقِرِّ لِلزَّمَانِ‏ الْمُدْبِرِ الْعُمُرِ الْمُسْتَسْلِمِ [لِلدَّهْرِ الذَّامِ‏] لِلدُّنْيَا السَّاكِنِ مَسَاكِنَ الْمَوْتَى وَ الظَّاعِنِ عَنْهَا غَداً

‘From the father^-asws (soon) to perish (dies), acknowledger to (hardships of) the times, the manager of the affairs, the submitter to (calamities) of the times, the condemner of the world, the dweller in the dwellings of the dead, the one to depart from it tomorrow –

إِلَى الْمَوْلُودِ الْمُؤَمِّلِ مَا لَا يُدْرِكُ السَّالِكِ سَبِيلَ مَنْ قَدْ هَلَكَ غَرَضِ‏ الْأَسْقَامِ وَ رَهِينَةِ الْأَيَّامِ وَ رَمِيَّةِ الْمَصَائِبِ وَ عَبْدِ الدُّنْيَا وَ تَاجِرِ الْغُرُورِ وَ غَرِيمِ الْمَنَايَا وَ أَسِيرِ الْمَوْتِ وَ حَلِيفِ الْهُمُومِ وَ قَرِينِ الْأَحْزَانِ وَ نُصُبِ الْآفَاتِ‏ وَ صَرِيعِ‏ الشَّهَوَاتِ وَ خَلِيفَةِ الْأَمْوَاتِ

To the begotten (son), the one hoping to what cannot be realised, the traveller in the way of the one who has died, exposed to the illnesses, and pledged to the days, and being shot at by the difficulties, a slave of the world, and a trader of (its) deceptions, a debtor of the dreams, and a prisoner of the death, and an ally of the worries, and paired to the griefs, and a victim of the afflictions, and knocked down by the lustful desires, and a replacement of the dead ones.

أَمَّا بَعْدُ فَإِنَّ فِيمَا تَبَيَّنْتُ مِنْ إِدْبَارِ الدُّنْيَا عَنِّي وَ جُمُوحِ الدَّهْرِ عَلَيَّ وَ إِقْبَالِ الْآخِرَةِ إِلَيَّ مَا يَزَعُنِي‏ عَنْ ذِكْرِ مَنْ سِوَايَ وَ الِاهْتِمَامِ بِمَا وَرَائِي‏ غَيْرَ أَنِّي حَيْثُ تَفَرَّدَ بِي دُونَ هُمُومِ النَّاسِ هَمُّ نَفْسِي-

As for after, surely among what is clear from the turning of the world away from me^-asws, and the onslaught of the times upon me^-asws, and the advancing of the Hereafter towards me^-asws impedes me^-asws from remembering the ones besides me^-asws, and the caring about what is already behind me^-asws, apart from that I^-asws should confine myself^-asws with my^-asws own worries, besides worries of the people.

[فَصَدَّقَنِي‏] فَصَدَفَنِي‏ رَأْيِي وَ صَرَفَنِي عَنْ هَوَايَ وَ صَرَّحَ لِي مَحْضُ أَمْرِي‏ فَأَفْضَى بِي إِلَى جِدٍّ لَا يَكُونُ فِيهِ لَعِبٌ وَ صِدْقٍ لَا يَشُوبُهُ كَذِبٌ

My^-asws view dissuaded me^-asws and turned me^-asws away from my^-asws whims and clarified my^‑asws whole matter to me^-asws, so it led me^-asws to seriousness neither having any playfulness, and to sincerity not being tainted by lies.

وَ وَجَدْتُكَ بَعْضِي بَلْ وَجَدْتُكَ كُلِّي حَتَّى كَأَنَّ شَيْئاً لَوْ أَصَابَكَ أَصَابَنِي وَ كَأَنَّ الْمَوْتَ لَوْ أَتَاكَ أَتَانِي فَعَنَانِي‏ مِنْ أَمْرِكَ مَا يَعْنِينِي مِنْ أَمْرِ نَفْسِي

And I^-asws found you^-asws as being part of me^-asws, but I^-asws found you^-asws as being all of me^-asws to the extent it is as if something were to hit you^-asws, it is as if it has hit me^-asws, and it is as if the death, if it were to come to you^-asws, it has come to me^-asws. Thus, what concerns you^-asws from your^-asws affairs is what concerns me^-asws of my^-asws own affairs.

فَكَتَبْتُ إِلَيْكَ كِتَابِي [هَذَا] مُسْتَظْهِراً بِهِ‏ إِنْ أَنَا بَقِيتُ لَكَ أَوْ فَنِيتُ

So, I^-asws am writing this letter of mine^-asws to you^-asws, for you^-asws to be supported by it, whether I^-asws remain for you^-asws or I^-asws perish (die).

فَإِنِّي أُوصِيكَ بِتَقْوَى اللَّهِ أَيْ بُنَيَّ وَ لُزُومِ أَمْرِهِ وَ عِمَارَةِ قَلْبِكَ بِذِكْرِهِ وَ الِاعْتِصَامِ بِحَبْلِهِ وَ أَيُّ سَبَبٍ أَوْثَقُ مِنْ سَبَبٍ بَيْنَكَ وَ بَيْنَ اللَّهِ

I^-asws hereby advise you^-asws with fearing Allah^-azwj, yes, my^-asws son^-asws, and adhering with His^‑azwj Commands, and build your^-asws heart with His^-azwj Zikr, and holding tightly with His^-azwj rope, and whichever means it reliable, from the means between you^-asws and Allah^-azwj.

إِنْ أَنْتَ أَخَذْتَ بِهِ أَحْيِ قَلْبَكَ بِالْمَوْعِظَةِ وَ أَمِتْهُ بِالزَّهَادَةِ وَ قَوِّهِ بِالْيَقِينِ وَ نَوِّرْهُ بِالْحِكْمَةِ وَ ذَلِّلْهُ بِذِكْرِ الْمَوْتِ وَ قَرِّرْهُ بِالْفَنَاءِ وَ بَصِّرْهُ‏ فَجَائِعَ‏ الدُّنْيَا وَ حَذِّرْهُ صَوْلَةَ الدَّهْرِ وَ فُحْشَ تَقَلُّبِ اللَّيَالِي وَ الْأَيَّامِ

If you^-asws were to take with it, it will revive your^-asws heart with the preaching, and kill it with the asceticism, and strengthen it with the certainty, and irradiate it with the wisdom, and humble it to Allah^-azwj with remembrance of death, and confess it with the annihilation, and make it insightful with sufferings of the world, and caution it of the times, and immoralities of the turnings of the nights and the days.

وَ اعْرِضْ عَلَيْهِ أَخْبَارَ الْمَاضِينَ وَ ذَكِّرْهُ بِمَا أَصَابَ مَنْ كَانَ قَبْلَكَ مِنَ الْأَوَّلِينَ وَ سِرْ فِي دِيَارِهِمْ وَ آثَارِهِمْ فَانْظُرْ فِيمَا فَعَلُوا وَ عَمَّا انْتَقَلُوا وَ أَيْنَ حَلُّوا وَ نَزَلُوا فَإِنَّكَ تَجِدُهُمْ قَدِ انْتَقَلُوا عَنِ الْأَحِبَّةِ وَ حَلُّوا [دَارَ] دِيَارَ الْغُرْبَةِ وَ كَأَنَّكَ عَنْ قَلِيلٍ قَدْ صِرْتَ كَأَحَدِهِمْ-

And present to it news of the past ones, and remind it of what had afflicted the ones from the former ones who were before you^-asws, and travel in their houses and in their tracks and look into what they had done, and what they had transferred away from, and where they have gone and descended, for you will find them to have transferred away from their loved ones and gone to the houses of estrangement, and it is as if, after a little while, you will be like one of them.

فَأَصْلِحْ مَثْوَاكَ وَ لَا تَبِعْ آخِرَتَكَ بِدُنْيَاكَ وَ دَعِ الْقَوْلَ فِيمَا لَا تَعْرِفُ وَ الْخِطَابَ فِيمَا لَمْ تُكَلَّفْ وَ أَمْسِكْ عَنْ طَرِيقٍ إِذَا خِفْتَ ضَلَالَتَهُ فَإِنَّ الْكَفَّ عِنْدَ حَيْرَةِ الضَّلَالِ خَيْرٌ مِنْ رُكُوبِ الْأَهْوَالِ

Therefore, correct your abode and do not sell your^-asws Hereafter for your world and leave the word regarding what you^-asws don’t recognise, and the addressing regarding what you^-asws have not been encumbered, and refrain from the path when you fear it’s straying, for the refraining during confusion of the straying is better than embarking in the horrors.

وَ أْمُرْ بِالْمَعْرُوفِ تَكُنْ مِنْ أَهْلِهِ وَ أَنْكِرِ الْمُنْكَرَ بِيَدِكَ وَ لِسَانِكَ وَ بَايِنْ‏ مَنْ فَعَلَهُ بِجُهْدِكَ وَ جَاهِدْ فِي اللَّهِ حَقَّ جِهَادِهِ وَ لَا تَأْخُذْكَ فِي اللَّهِ‏ لَوْمَةُ لَائِمٍ

And instruct with the acts of kindness, you^-asws will become from its people, and dislike the evil with your^-asws hands and your^-asws tongue, and distance from the one who does it by your^‑asws efforts, and fight in the Way of Allah^-azwj and is the right of fighting it, and do not let a blame of a blamer seize you^-asws regarding Allah^-azwj.

وَ خُضِ الْغَمَرَاتِ [إِلَى الْحَقِ‏] لِلْحَقِّ حَيْثُ كَانَ وَ تَفَقَّهْ فِي الدِّينِ وَ عَوِّدْ نَفْسَكَ [الصَّبْرَ] التَّصَبُّرَ عَلَى الْمَكْرُوهِ وَ نِعْمَ الْخُلُقُ التَّصَبُرُ فِي الْحَقِّ

And dive into the depths for the truth wherever it may be, and ponder in the religion, and accustom yourself^-asws to be patient upon its abhorrence(s), and best of the morals is being patient regarding the truth.

وَ أَلْجِئْ نَفْسَكَ فِي أُمُورِكَ كُلِّهَا إِلَى إِلَهِكَ فَإِنَّكَ تُلْجِئُهَا إِلَى كَهْفٍ‏ حَرِيزٍ وَ مَانِعٍ عَزِيزٍ وَ أَخْلِصْ فِي الْمَسْأَلَةِ لِرَبِّكَ فَإِنَّ بِيَدِهِ الْعَطَاءَ وَ الْحِرْمَانَ وَ أَكْثِرِ الِاسْتِخَارَةَ

And shelter yourself in your^-asws affairs, all of them, to your^-asws God^-azwj, for you^-asws will be sheltering it to a cave (which is) protective, invincible, mighty; and be sincere in the asking to your^-asws Lord^-azwj, for the giving and the depriving is in His^-azwj Hand and frequent the ‘Istikhara’ (seeking the Choice of Allah^-azwj).

وَ تَفَهَّمْ وَصِيَّتِي وَ لَا تَذْهَبَنَّ عَنْكَ صَفْحاً فَإِنَّ خَيْرَ الْقَوْلِ مَا نَفَعَ وَ اعْلَمْ أَنَّهُ لَا خَيْرَ فِي عِلْمٍ لَا يَنْفَعُ وَ لَا يُنْتَفَعُ بِعِلْمٍ لَا يَحِقُ‏ تَعَلُّمُهُ

And understand my^-asws bequest, and do not go to the foolish ones, for the best word is what benefits, and know that there is no good in a knowledge which does not benefit, nor is there benefit in a knowledge that you^-asws are not entitled (meaningless) to learn it’.

أَيْ بُنَيَّ إِنِّي لَمَّا رَأَيْتُنِي قَدْ بَلَغْتُ سِنّاً وَ رَأَيْتُنِي أَزْدَادُ وَهْناً بَادَرْتُ بِوَصِيَّتِي إِلَيْكَ وَ أَوْرَدْتُ خِصَالًا مِنْهَا قَبْلَ أَنْ يَعْجَلَ بِي أَجَلِي دُونَ أَنْ أُفْضِيَ‏ إِلَيْكَ بِمَا فِي نَفْسِي أَوْ أَنْ أُنْقَصَ فِي رَأْيِي كَمَا نُقِصْتُ فِي جِسْمِي أَوْ يَسْبِقَنِي إِلَيْكَ بَعْضُ غَلَبَاتِ الْهَوَى وَ فِتَنِ الدُّنْيَا فَتَكُونَ كَالصَّعْبِ‏ النَّفُورِ

Yes, my^-asws son^-asws! When I^-asws saw myself^-asws to have reached (old) age, and saw myself^-asws as having increased in weakness, I^-asws rushed with bequeathing to you^-asws, and I^-asws have referred (certain) characteristics from it before my^-asws death is hastened with me^-asws, besides I^-asws wanted to divulge to you^-asws with what is in my^-asws self (heart), or if there is a reduction in my^-asws view within me^-asws just as has been reductions in my^-asws body, or some of the overwhelming whims might precede me^-asws to you^-asws, and so mighty Fitna of the world, so you^-asws may become like the difficult camels.

وَ إِنَّمَا قَلْبُ الْحَدَثِ كَالْأَرْضِ الْخَالِيَةِ مَا أُلْقِيَ فِيهَا مِنْ شَيْ‏ءٍ قَبِلَتْهُ فَبَادَرْتُكَ بِالْأَدَبِ قَبْلَ أَنْ يَقْسُوَ قَلْبُكَ وَ يَشْتَغِلَ لُبُّكَ لِتَسْتَقْبِلَ بِجِدِّ رَأْيِكَ‏ مِنَ الْأَمْرِ مَا قَدْ كَفَاكَ أَهْلُ التَّجَارِبِ بُغْيَتَهُ‏ وَ تَجْرِبَتَهُ فَتَكُونَ قَدْ كُفِيتَ مَئُونَةَ الطَّلَبِ وَ عُوفِيتَ مِنْ عِلَاجِ التَّجْرِبَةِ

And rather, the heart of a youth is like the vacant land. Whatever from a thing is cast into it, it will accept it, so I^-asws rushed to you^-asws with the education before your^-asws heart hardens and your^-asws mind gets pre-occupied for you^-asws to be accepting with the seriousness of your^‑asws views of the matter what the people of experience can suffice you^-asws of seeking it with your^-asws own experience, so you^-asws will have been sufficed of the hardships of the seeking and you will recover from the treatment of the experience.

فَأَتَاكَ مِنْ ذَلِكَ مَا قَدْ كُنَّا نَأْتِيهِ وَ اسْتَبَانَ‏ لَكَ مَا رُبَّمَا أَظْلَمَ عَلَيْنَا مِنْهُ

So, I^-asws am giving you^-asws from that what we^-asws had undergone and have clarified for you^‑asws what had sometimes been darkened upon us from it.

أَيْ بُنَيَّ إِنِّي وَ إِنْ لَمْ أَكُنْ عُمِّرْتُ عُمُرَ مَنْ كَانَ قَبْلِي فَقَدْ نَظَرْتُ‏ فِي أَعْمَالِهِمْ وَ فَكَّرْتُ فِي أَخْبَارِهِمْ وَ سِرْتُ فِي آثَارِهِمْ حَتَّى عُدْتُ كَأَحَدِهِمْ بَلْ كَأَنِّي بِمَا انْتَهَى إِلَيَّ مِنْ أُمُورِهِمْ قَدْ عُمِّرْتُ مَعَ أَوَّلِهِمْ إِلَى آخِرِهِمْ

Yes, my^-asws son^-asws, and even though I^-asws have not aged the age of the ones who were before me^-asws, I^-asws have looked into their deeds and contemplated regarding their news and travelled in their tracks until I^-asws was counted as being like one of them, but it is as if I^-asws have aged with what had ended to me of their affairs, with their first ones to their last ones.

فَعَرَفْتُ صَفْوَ ذَلِكَ مِنْ كَدَرِهِ وَ نَفْعَهُ مِنْ ضَرَرِهِ فَاسْتَخْلَصْتُ لَكَ مِنْ كُلِّ أَمْرٍ [جَلِيلَهُ‏] نَخِيلَهُ‏ وَ تَوَخَّيْتُ‏ لَكَ جَمِيلَهُ وَ صَرَفْتُ عَنْكَ مَجْهُولَهُ

I^-asws recognised the clean of that from it’s filthy, and its beneficial from its harmful, so I^-asws have purified for you^-asws of every matter, its important ones, and gathered for you^-asws its beautiful, and turned away from you^-asws its unknown.

وَ رَأَيْتُ حَيْثُ عَنَانِي مِنْ أَمْرِكَ مَا يَعْنِي الْوَالِدَ الشَّفِيقَ وَ أَجْمَعْتُ عَلَيْهِ‏ مِنْ أَدَبِكَ أَنْ يَكُونَ ذَلِكَ وَ أَنْتَ مُقْبِلُ الْعُمُرِ وَ مُقْتَبَلُ‏ الدَّهْرِ ذُو نِيَّةٍ سَلِيمَةٍ وَ نَفْسٍ صَافِيَةٍ وَ أَنْ أَبْتَدِئَكَ بِتَعْلِيمِ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ تَأْوِيلِهِ وَ شَرَائِعِ الْإِسْلَامِ وَ أَحْكَامِهِ وَ حَلَالِهِ وَ حَرَامِهِ لَا أُجَاوِزُ ذَلِكَ بِكَ إِلَى غَيْرِهِ

And I^-asws saw whereby it concerns me^-asws from your^-asws affair what concerns the compassionate father, and I^-asws have collected upon it of your^-asws education, if that were to happen, and you^-asws are facing the life and the future times, with sound intentions and truthful soul, and that I^-asws should begin you^-asws by teaching the Book of Allah^-azwj Mighty and Majestic and its interpretation, and laws of Al-Islam and its rulings, and its Permissible(s) and its Prohibitions. I^-asws will not exceed that with you^-asws to anything else.

ثُمَّ أَشْفَقْتُ‏ أَنْ يَلْتَبِسَ عَلَيْكَ مَا اخْتَلَفَ النَّاسُ فِيهِ مِنْ أَهْوَائِهِمْ وَ آرَائِهِمْ مِثْلَ الَّذِي الْتَبَسَ‏ عَلَيْهِمْ فَكَانَ إِحْكَامُ ذَلِكَ عَلَى مَا كَرِهْتُ مِنْ تَنْبِيهِكَ لَهُ أَحَبَّ إِلَيَّ مِنْ إِسْلَامِكَ إِلَى أَمْرٍ لَا آمَنُ عَلَيْكَ [فِيهِ‏] بِهِ الْهَلَكَةَ وَ رَجَوْتُ أَنْ يُوَفِّقَكَ اللَّهُ فِيهِ لِرُشْدِكَ وَ أَنْ يَهْدِيَكَ لِقَصْدِكَ فَعَهِدْتُ إِلَيْكَ وَصِيَّتِي هَذِهِ

Then I^-asws feared to confuse upon you^-asws what the people are differing in of their whims and their opinions, similar to that which is confusing upon them. The decision of that is upon what you^-asws may dislike as being alerted to. The most beloved to me^-asws of your^-asws Islam is to a matter there is no safety upon you^-asws with it of the destruction, and I^-asws am hoping that Allah^-azwj will Incline you^-asws regarding it for your^-asws rightful guidance, and that He^-azwj should Guide you^-asws to your^-asws purpose. Thus, I^-asws have written this bequest of mine^-asws to you^-asws.

وَ اعْلَمْ يَا بُنَيَّ أَنَّ أَحَبَّ مَا أَنْتَ آخِذٌ بِهِ إِلَيَّ مِنْ وَصِيَّتِي تَقْوَى اللَّهِ وَ الِاقْتِصَارُ عَلَى مَا فَرَضَهُ اللَّهُ عَلَيْكَ وَ الْأَخْذُ بِمَا مَضَى عَلَيْهِ الْأَوَّلُونَ مِنْ آبَائِكَ وَ الصَّالِحُونَ مِنْ أَهْلِ بَيْتِكَ فَإِنَّهُمْ لَمْ يَدَعُوا أَنْ نَظَرُوا لِأَنْفُسِهِمْ كَمَا أَنْتَ نَاظِرٌ وَ فَكَّرُوا كَمَا أَنْتَ مُفَكِّرٌ ثُمَّ رَدَّهُمْ‏ آخِرُ ذَلِكَ إِلَى الْأَخْذِ بِمَا عَرَفُوا وَ الْإِمْسَاكِ عَمَّا لَمْ يُكَلَّفُوا

And know, O my^-asws son^-asws! The most beloved of what you^-asws would take with from my^-asws bequest is the fear of Allah^-azwj, and the limitation upon what Allah^-azwj has Obligated upon you^-asws, and the taking with what the former ones from your^-asws forefathers^-as passed upon, and the righteous ones from your^-asws family^-as, for they^-asws did not leave looking into themselves just as you^-asws are a looker, and thinking just as you^-asws think, then they^-asws referred at the end of that to the taking with they^-asws knew, and the withholding from what they^-asws were not encumbered.

فَإِنْ أَبَتْ نَفْسُكَ أَنْ تَقْبَلَ ذَلِكَ دُونَ أَنْ تَعْلَمَ كَمَا عَلِمُوا فَلْيَكُنْ طَلَبُكَ ذَلِكَ بِتَفَهُّمٍ وَ تَعَلُّمٍ لَا بِتَوَرُّطِ الشُّبُهَاتِ وَ عُلَقِ الْخُصُومَاتِ وَ ابْدَأْ قَبْلَ نَظَرِكَ فِي ذَلِكَ بِالاسْتِعَانَةِ بِإِلَهِكَ وَ الرَّغْبَةِ إِلَيْهِ فِي تَوْفِيقِكَ وَ تَرْكِ كُلِّ شَائِبَةٍ أَوْلَجَتْكَ‏ فِي شُبْهَةٍ أَوْ أَسْلَمَتْكَ إِلَى ضَلَالَةٍ

So, if you^-asws refuse yourself^-asws in accepting that besides your^-asws learning just as they^-asws learnt, then let that seeking of yours^-asws be with the understanding and learning. Do not get involved in suspicions, and high liabilities; and begin before your looking into that with the Assistance upon it with your^-asws God^-azwj, and the wishing to Him^-azwj in Inclining you^-asws to it and leave every impurity or it would enter you^-asws in suspicion or it would deliver you^-asws to straying.

فَإِنْ أَيْقَنْتَ أَنْ قَدْ صَفَا قَلْبُكَ فَخَشَعَ وَ تَمَّ رَأْيُكَ فَاجْتَمَعَ وَ كَانَ هَمُّكَ فِي ذَلِكَ هَمّاً وَاحِداً فَانْظُرْ فِيمَا فَسَّرْتُ لَكَ وَ إِنْ [أَنْتَ‏] لَمْ يَجْتَمِعْ لَكَ مَا تُحِبُّ مِنْ نَفْسِكَ وَ فَرَاغِ نَظَرِكَ وَ فِكْرِكَ-

So, when you^-asws are certain that your^-asws heart is clear and is humble, and your^-asws view is complete, and your^-asws worries regarding that was one, then look into what is interpreted for you^-asws, and that there will not be gathered for you^-asws what you^-asws love from yourself^-asws, and free your consideration and your^-asws thoughts.

فَاعْلَمْ أَنَّكَ إِنَّمَا تَخْبِطُ الْعَشْوَاءَ وَ تَتَوَرَّطُ الظَّلْمَاءَ وَ لَيْسَ طَالِبُ الدِّينِ مَنْ خَبَطَ أَوْ خَلَطَ وَ الْإِمْسَاكُ‏ عَنْ ذَلِكَ أَمْثَلُ‏

Then know that you^-asws, rather, would be treading blindly or clinking the dark, and he isn’t a student of the Religion, one who knocks nor one who mixes, and the withholding from that is more optimising.

فَتَفَهَّمْ يَا بُنَيَّ وَصِيَّتِي وَ اعْلَمْ أَنَّ مَالِكَ الْمَوْتِ هُوَ مَالِكُ الْحَيَاةِ وَ أَنَّ الْخَالِقَ هُوَ الْمُمِيتُ وَ أَنَّ الْمُفْنِيَ هُوَ الْمُعِيدُ وَ أَنَّ الْمُبْتَلِيَ هُوَ الْمُعَافِي وَ أَنَّ الدُّنْيَا لَمْ تَكُنْ لِتَسْتَقِرَّ إِلَّا عَلَى مَا جَعَلَهَا اللَّهُ عَلَيْهِ مِنَ النَّعْمَاءِ وَ الِابْتِلَاءِ وَ الْجَزَاءِ فِي الْمَعَادِ

So, understand my^-asws bequest, O my^-asws son^-asws, and know that the Owner of death, He^-azwj is the Owner of the life and the Creator, He^-azwj Causes to die, that the Annihilator, He^-azwj is the Reviver, and that the Afflicter, He^-azwj is the Healer, and that the world does not happen to be for settlement, except upon what Allah^-azwj has Made it to be upon, from the bounties, and the afflictions, and the Recompensing in the Hereafter.

أَوْ مَا شَاءَ مِمَّا لَا تَعْلَمُ فَإِنْ أَشْكَلَ عَلَيْكَ شَيْ‏ءٌ مِنْ ذَلِكَ فَاحْمِلْهُ عَلَى جَهَالَتِكَ فَإِنَّكَ أَوَّلُ مَا خُلِقْتَ بِهِ جَاهِلًا ثُمَّ عُلِّمْتَ وَ مَا أَكْثَرَ مَا تَجْهَلُ مِنَ الْأَمْرِ وَ يَتَحَيَّرُ فِيهِ رَأْيُكَ وَ يَضِلُّ فِيهِ بَصَرُكَ ثُمَّ تُبْصِرُهُ بَعْدَ ذَلِكَ فَاعْتَصِمْ بِالَّذِي‏ خَلَقَكَ وَ رَزَقَكَ وَ سَوَّاكَ- [فَلْيَكُنْ‏] وَ لْيَكُنْ لَهُ تَعَبُّدُكَ وَ إِلَيْهِ رَغْبَتُكَ وَ مِنْهُ شَفَقَتُكَ‏

Or, whatever He^-azwj so Desires from what you^-asws don’t known, and something from that is problematic upon you^-asws, then carry it upon your^-asws ignorance, for the first of what You^-azwj have been Created with is ignorance, then you^-asws learnt, for how much who you^-asws are ignorant of from the matters, and your^-asws view is confused in it, and your sight has strayed in it, then you^-asws are insightful of it after that. Therefore, hold tightly with the One^-azwj Who Created you^-asws, and Sustained you^-asws, and Completed you^-asws, and let your^-asws worship be for Him^-azwj, and your^-asws desires be to Him^-azwj, and your^-asws fear be from Him^-azwj.

وَ اعْلَمْ يَا بُنَيَّ أَنَّ أَحَداً لَمْ يُنْبِئْ عَنِ اللَّهِ سُبْحَانَهُ كَمَا أَنْبَأَ عَنْهُ الرَّسُولُ ص [عَلَيْهِ نَبِيُّنَا ص‏] فَارْضَ بِهِ رَائِداً وَ إِلَى النَّجَاةِ قَائِداً فَإِنِّي لَمْ آلُكَ‏ نَصِيحَةً وَ إِنَّكَ لَنْ تَبْلُغَ فِي النَّظَرِ لِنَفْسِكَ وَ إِنِ اجْتَهَدْتَ مَبْلَغَ نَظَرِي لَكَ:

And know, O my^-asws son^-asws, that no one has received news from Allah^-azwj the Glorious like what the Rasool^-saww had received from Him^-azwj, therefore regard him^-saww as the forerunner and a guide to the salvation. I^-asws will spare no effort in advising and you^-asws will never reach in the consideration for yourself^-asws, and even if you^-asws were to struggle, to the extent of my^‑asws consideration for you^-asws.

وَ اعْلَمْ يَا بُنَيَّ أَنَّهُ لَوْ كَانَ لِرَبِّكَ شَرِيكٌ لَأَتَتْكَ رُسُلُهُ وَ لَرَأَيْتَ آثَارَ مُلْكِهِ وَ سُلْطَانِهِ وَ لَعَرَفْتَ أَفْعَالَهُ وَ صِفَاتِهِ وَ لَكِنَّهُ إِلَهٌ وَاحِدٌ كَمَا وَصَفَ نَفْسَهُ

And know, O my^-asws son^-asws! Surely if there has been an associate for your^-asws Lord^-azwj, his messenger would have come to you^-asws and you^-asws would have seen the traces of his kingdom and his authority, and you^-asws would recognised his works, and his attributes. But He^-azwj is One God^-azwj, like what He^-azwj has Described Himself^-azwj.

لَا يُضَادُّهُ فِي مُلْكِهِ أَحَدٌ وَ لَا يَزُولُ أَبَداً وَ لَمْ يَزَلْ أَوَّلٌ قَبْلَ الْأَشْيَاءِ بِلَا أَوَّلِيَّةٍ وَ آخِرٌ بَعْدَ الْأَشْيَاءِ بِلَا نِهَايَةٍ عَظُمَ [أَنْ تُثْبَتَ‏] عَنْ أَنْ تَثْبُتَ رُبُوبِيَّتُهُ بِإِحَاطَةِ قَلْبٍ أَوْ بَصَرٍ

There is no one to oppose Him^-azwj in His^-azwj Kingdom, and He^-azwj will not decline ever, and He^-azwj did not cease to be before the things. He^-azwj is before the primacy, and last after the things without any endpoint. He^-azwj is Mightier than for His^-azwj Lordship to be prove by an encompassing heart or sight.

فَإِذَا عَرَفْتَ ذَلِكَ فَافْعَلْ كَمَا يَنْبَغِي لِمِثْلِكَ أَنْ يَفْعَلَهُ فِي صِغَرِ خَطَرِهِ‏ وَ قِلَّةِ مَقْدِرَتِهِ وَ كَثْرَةِ عَجْزِهِ و عَظِيمِ حَاجَتِهِ إِلَى رَبِّهِ فِي طَلَبِ طَاعَتِهِ- [وَ الرَّهِينَةِ مِنْ عُقُوبَتِهِ‏] وَ الْخَشْيَةِ مِنْ عُقُوبَتِهِ وَ الشَّفَقَةِ مِنْ سُخْطِهِ فَإِنَّهُ لَمْ يَأْمُرْكَ إِلَّا بِحَسَنٍ وَ لَمْ يَنْهَكَ إِلَّا عَنْ قَبِيحٍ:

When you^-asws have recognised that, then do like what is befitting for the likes of you^-asws to be doing in the smallness of his^-asws mind, and scarcity of his^-asws abilities, and plenty of incapabilities, and mightiness of his^-asws needs to his^-asws Lord^-azwj in seeking His^-azwj obedience, and the fearing from His^-azwj Punishment, and the dread from His^-azwj Annoyance, for He^-azwj has not Command you^-asws except with the good and has not Prohibited you^-asws except from ugliness.

يَا بُنَيَّ إِنِّي قَدْ أَنْبَأْتُكَ عَنِ الدُّنْيَا وَ حَالِهَا وَ زَوَالِهَا وَ انْتِقَالِهَا وَ أَنْبَأْتُكَ عَنِ الْآخِرَةِ وَ مَا أُعِدَّ لِأَهْلِهَا فِيهَا وَ ضَرَبْتُ لَكَ فِيهِمَا الْأَمْثَالَ لِتَعْتَبِرَ بِهَا وَ تَحْذُوَ عَلَيْهَا

O my^-asws son^-asws! I^-asws have informed you^-asws about the world and its situations, and its decline, and its transfer, and I^-asws have informed you about the Hereafter and what is prepared for its inhabitants therein, and I^-asws have struck the examples regarding these two for you^-asws to be taking a lesson with it and follow upon it.

إِنَّمَا مَثَلُ مَنْ خَبَرَ الدُّنْيَا كَمَثَلِ قَوْمٍ سَفْرٍ نَبَا بِهِمْ مَنْزِلٌ جَدِيبٌ‏ فَأَمُّوا مَنْزِلًا خَصِيباً وَ جَنَاباً مَرِيعاً فَاحْتَمَلُوا وَعْثَاءَ الطَّرِيقِ وَ فِرَاقَ الصَّدِيقِ وَ خُشُونَةَ السَّفَرِ وَ جُشُوبَةَ المَطْعَمِ لِيَأْتُوا سَعَةَ دَارِهِمْ وَ مَنْزِلَ قَرَارِهِمْ

But rather, an example of the one informed of the world is like an example of a group in a journey. There is news with them of the barren dwelling, so they aim for a fertile, pleasant green dwelling. So, they endure hardships of the road, and separation of the friends, and harshness of the journey, and dryness of the meals in order to get to their vast house and dwelling of their settlement.

فَلَيْسَ يَجِدُونَ لِشَيْ‏ءٍ مِنْ ذَلِكَ أَلَماً وَ لَا يَرَوْنَ نَفَقَةً فِيهِ مَغْرَماً وَ لَا شَيْ‏ءَ أَحَبُّ إِلَيْهِمْ مِمَّا قَرَّبَهُمْ مِنْ مَنْزِلِهِمْ- وَ أَدْنَاهُمْ [إِلَى‏] مِنْ مَحَلَّتِهِمْ

So, they don’t feel any pain of anything from that, nor are they seeing expenditure regarding it as a loss, nor is there anything more beloved to them than what draws them closer to their destination and nearer to their places.

وَ مَثَلُ مَنِ اغْتَرَّ بِهَا كَمَثَلِ قَوْمٍ كَانُوا بِمَنْزِلٍ خَصِيبٍ فَنَبَا بِهِمْ إِلَى مَنْزِلٍ جَدِيبٍ فَلَيْسَ شَيْ‏ءٌ أَكْرَهَ إِلَيْهِمْ وَ لَا أَفْظَعَ عِنْدَهُمْ مِنْ مُفَارَقَةِ مَا كَانُوا فِيهِ إِلَى مَا يَهْجُمُونَ عَلَيْهِ‏ وَ يَصِيرُونَ إِلَيْهِ

And an example of the one who is deceived by it (world) is like an example of a group who were at a fertile place, so they were given the news of a barren place, so there wasn’t anything more abhorrent to them nor anything more terrible in their view, from separation of what they had been in to what they had attacked upon and were going to.

يَا بُنَيَّ اجْعَلْ نَفْسَكَ مِيزَاناً فِيمَا بَيْنَكَ وَ بَيْنَ غَيْرِكَ فَأَحْبِبْ لِغَيْرِكَ مَا تُحِبُّ لِنَفْسِكَ وَ اكْرَهْ لَهُ مَا تَكْرَهُ لَهَا وَ لَا تَظْلِمْ كَمَا لَا تُحِبُّ أَنْ تُظْلَمَ وَ أَحْسِنْ كَمَا تُحِبُّ أَنْ يُحْسَنَ إِلَيْكَ وَ اسْتَقْبِحْ مِنْ نَفْسِكَ مَا تَسْتَقْبِحُهُ مِنْ غَيْرِكَ وَ ارْضَ مِنَ النَّاسِ بِمَا تَرْضَاهُ لَهُمْ مِنْ نَفْسِكَ وَ لَا تَقُلْ مَا لَا تَعْلَمُ وَ إِنْ قَلَّ مَا تَعْلَمُ وَ لَا تَقُلْ مَا لَا تُحِبُّ أَنْ يُقَالَ لَكَ

O my^-asws son^-asws! Make yourself^-asws to be a scale regarding what is between you^-asws and others, so love (the same) for someone else what you^-asws love for yourself^-asws, and dislike for him what you^-asws dislike for it, and do not oppress just as you^-asws don’t like to be oppressed, and be good just as you^-asws would love others to be good to you, and consider ugly from yourself^-asws what you^-asws consider ugly from others, and be pleased with the people with what you are pleased from yourself^-asws, and do not say what you^-asws don’t know, and even if it is little what you^-asws know, and do not say what you^-asws would not like it to be said for you.

وَ اعْلَمْ أَنَّ الْإِعْجَابَ‏ ضِدُّ الصَّوَابِ وَ آفَةُ الْأَلْبَابِ‏ فَاسْعَ‏ فِي كَدْحِكَ‏ وَ لَا تَكُنْ خَازِناً لِغَيْرِكَ‏ وَ إِذَا أَنْتَ هُدِيتَ لِقَصْدِكَ فَكُنْ أَخْشَعَ مَا تَكُونُ لِرَبِّكَ:

And know, the self-fascination is opposite to the correctness and an affliction of the minds, therefore strive in your^-asws toiling and do not be a treasurer for others, and when you^-asws are guided to your^-asws purpose, then be as humble as you^-asws can be to your^-asws Lord^-azwj.

وَ اعْلَمْ أَنَّ أَمَامَكَ طَرِيقاً ذَا مَسَافَةٍ بَعِيدَةٍ وَ مَشَقَّةٍ شَدِيدَةٍ وَ أَنَّهُ لَا غِنَى بِكَ فِيهِ عَنْ حُسْنِ الِارْتِيَادِ وَ قَدْرِ بَلَاغِكَ‏ مِنَ الزَّادِ مَعَ خِفَّةِ الظَّهْرِ فَلَا تَحْمِلَنَّ عَلَى ظَهْرِكَ فَوْقَ طَاقَتِكَ فَيَكُونَ ثِقْلُ ذَلِكَ وَبَالًا عَلَيْكَ

And know, in front of you^-asws there is a path with a far distance and severe adversities, and there escape for you^-asws in it from goodly wants, and a measure of your^-asws requirements from the provisions along with a light back (less sins), so do not load upon your^-asws back above your tolerance for the load of that would be a plague upon you.

وَ إِذَا وَجَدْتَ مِنْ أَهْلِ الْفَاقَةِ مَنْ يَحْمِلُ لَكَ زَادَكَ إِلَى يَوْمِ الْقِيَامَةِ فَيُوَافِيكَ بِهِ غَداً حَيْثُ تَحْتَاجُ إِلَيْهِ فَاغْتَنِمْهُ وَ حَمِّلْهُ إِيَّاهُ وَ أَكْثِرْ مِنْ تَزْوِيدِهِ وَ أَنْتَ قَادِرٌ عَلَيْهِ فَلَعَلَّكَ تَطْلُبُهُ فَلَا تَجِدُهُ وَ اغْتَنِمْ مَنِ اسْتَقْرَضَكَ فِي حَالِ غِنَاكَ لِيَجْعَلَ قَضَاءَهُ لَكَ فِي يَوْمِ عُسْرَتِكَ

And when you^-asws find the people of destitution, someone who can carry your^-asws provisions for you^-asws up to the Day of Qiyamah and be loyal with it tomorrow whereby you will be needy to it, then seize the opportunity and load it on him, and more from providing him (in the world) while you^-asws are able upon it. Perhaps you^-asws will seek him and cannot find him. And seize the opportunity of the one who wants to borrow from you during the state of your^-asws richness and let his repaying you^-asws be during a day of your poverty (on the Day of Qiyamah).

وَ اعْلَمْ أَنَّ أَمَامَكَ عَقَبَةً كَئُوداً الْمُخِفُ‏ فِيهَا أَحْسَنُ حَالًا مِنَ الْمُثْقِلِ‏ وَ الْمُبْطِئُ عَلَيْهَا أَقْبَحُ [أَمْراً] حَالًا مِنَ الْمُسْرِعِ وَ أَنَّ [مَهْبِطَهَا بِكَ‏] مَهْبِطَكَ بِهَا لَا مَحَالَةَ إِمَّا عَلَى جَنَّةٍ أَوْ عَلَى نَارٍ فَارْتَدْ لِنَفْسِكَ قَبْلَ نُزُولِكَ وَ وَطِّئِ الْمَنْزِلَ قَبْلَ حُلُولِكَ فَلَيْسَ بَعْدَ الْمَوْتِ مُسْتَعْتَبٌ‏ وَ لَا إِلَى الدُّنْيَا مُنْصَرَفٌ‏

And know that in front of you is a narrow ravine wherein the light-burdened (with sins) will be in a better state than the heavily burdened one, and the sluggish person will be of an uglier state than the quick one, and that your^-asws descent at it is inevitably either be to the Paradise or to Fire. Therefore, hesitate for yourself^-asws before your^-asws descent, and tread the house before your^-asws living in it, for there isn’t any resumption after the death nor any turning towards the world.

وَ اعْلَمْ أَنَّ الَّذِي بِيَدِهِ خَزَائِنُ السَّمَاوَاتِ وَ الْأَرْضِ قَدْ أَذِنَ لَكَ فِي الدُّعَاءِ وَ تَكَفَّلَ لَكَ بِالْإِجَابَةِ وَ أَمَرَكَ أَنْ تَسْأَلَهُ لِيُعْطِيَكَ وَ تَسْتَرْحِمَهُ لِيَرْحَمَكَ-

And know, that the One^-azwj in Whose Hand are treasures of the skies and the earth has Permitted for you^-asws regarding the supplication and has Guaranteed for you^-asws with the Answering and has Commanded you^-asws to ask Him^-azwj for Him^-azwj to Give you^-asws and seek His^-azwj Mercy for Him^-azwj to Mercy you^-asws.

وَ لَمْ يَجْعَلْ [بَيْنَهُ وَ بَيْنَكَ‏] بَيْنَكَ وَ بَيْنَهُ مَنْ يَحْجُبُكَ عَنْهُ وَ لَمْ يُلْجِئْكَ إِلَى مَنْ يَشْفَعُ لَكَ إِلَيْهِ- وَ لَمْ يَمْنَعْكَ إِنْ أَسَأْتَ مِنَ التَّوْبَةِ

And He^-azwj has not Made between you^-asws and Him^-azwj, someone who will veil you^-asws from Him^-azwj, and one did not Shelter you^-asws to someone who will intercede for you^-asws to Him^‑azwj and did not Prevent you^-asws from the repentance if you^-asws were to commit evil.

وَ لَمْ يُعَاجِلْكَ بِالنِّقْمَةِ وَ لَمْ يُعَيِّرْكَ بِالْإِنَابَةِ وَ لَمْ يَفْضَحْكَ حَيْثُ [تَعَرَّضْتَ لِلْفَضِيحَةِ] الْفَضِيحَةُ بِكَ أَوْلَى وَ لَمْ يُشَدِّدْ عَلَيْكَ فِي قَبُولِ الْإِنَابَةِ وَ لَمْ يُنَاقِشْكَ بِالْجَرِيمَةِ وَ لَمْ يُؤْيِسْكَ مِنَ الرَّحْمَةِ

And does not Hasten the Punishment to you^-asws, and does not Fault you at the repenting, and does not Expose you^-asws when there is the shame for you^-asws firstly and did not Make it difficult upon you^-asws in accepting the repentance and does not Argue with you^-asws for the crime, and He^-azwj does not despair you^-asws from the Mercy.

بَلْ جَعَلَ نُزُوعَكَ‏ عَنِ الذَّنْبِ حَسَنَةً وَ حَسَبَ سَيِّئَتَكَ وَاحِدَةً وَ حَسَبَ حَسَنَتَكَ عَشْراً وَ فَتَحَ لَكَ بَابَ الْمَتَابِ وَ بَابَ الِاسْتِعْتَابِ

But He^-azwj Makes a good deed to be a removal from the sin and Counts your^-asws evil deed as one and Counts your^-asws good deeds as being ten, and He^-azwj has Opened for the door of repentance, and a door of seeking the Forgiveness.

فَإِذَا نَادَيْتَهُ سَمِعَ نِدَاكَ وَ إِذَا نَاجَيْتَهُ عَلِمَ نَجْوَاكَ‏ فَأَفْضَيْتَ‏ إِلَيْهِ بِحَاجَتِكَ وَ أَبْثَثْتَهُ‏ ذَاتَ نَفْسِكَ‏ وَ شَكَوْتَ إِلَيْهِ هُمُومَكَ وَ اسْتَكْشَفْتَهُ كُرُوبَكَ‏ وَ اسْتَعَنْتَهُ عَلَى أُمُورِكَ

So, whenever you^-asws call out to Him^-azwj, He^-azwj Hears that, and whenever you^-asws whisper to Him^-azwj, He^-azwj Knows of your^-asws whispering, therefore divulge (disclose) to Him^-azwj with your^-asws needs and broadcast it to yourself^-asws and complain to Him^-azwj of your^-asws worries and seek to Him^-azwj to Remove your^-asws distress and seek His^-azwj Assistance upon your^-asws affairs.

وَ سَأَلْتَهُ مِنْ خَزَائِنِ رَحْمَتِهِ مَا لَا يَقْدِرُ عَلَى إِعْطَائِهِ غَيْرُهُ مِنْ زِيَادَةِ الْأَعْمَارِ وَ صِحَّةِ الْأَبْدَانِ وَ سَعَةِ الْأَرْزَاقِ

And ask Him^-azwj from treasures of His^-azwj Mercy, what no one else is able upon giving it, from the increase in the lifespans, and health of the bodies, and expansion of the sustenance(s).

ثُمَّ جَعَلَ فِي يَدَيْكَ مَفَاتِيحَ خَزَائِنِهِ بِمَا أَذِنَ لَكَ فِيهِ مِنْ مَسْأَلَتِهِ فَمَتَى شِئْتَ اسْتَفْتَحْتَ بِالدُّعَاءِ أَبْوَابَ نِعْمَتِهِ وَ اسْتَمْطَرْتَ شَآبِيبَ‏ رَحْمَتِهِ

Then He^-azwj Made the keys of His^-azwj treasures to be in your^-asws hands with what there is Permission for you^-asws from asking regarding it. Thus, whenever you^-asws so desire to open the doors of His^-azwj bounties with the supplication and seek the downpour of the rains of His^-azwj Mercy.

فَلَا [يُقْنِطَنَّكَ‏] يُقَنِّطَنَّكَ‏ إِبْطَاءُ إِجَابَتِهِ فَإِنَّ الْعَطِيَّةَ عَلَى قَدْرِ النِّيَّةِ وَ رُبَّمَا أُخِّرَتْ عَنْكَ الْإِجَابَةُ لِيَكُونَ ذَلِكَ أَعْظَمَ لِأَجْرِ السَّائِلِ وَ أَجْزَلَ لِعَطَاءِ الْآمِلِ وَ رُبَّمَا سَأَلْتَ الشَّيْ‏ءَ فَلَا [تُعْطَاهُ‏] تُؤْتَاهُ وَ أُوتِيتَ خَيْراً مِنْهُ عَاجِلًا أَوْ آجِلًا أَوْ صُرِفَ عَنْكَ لِمَا هُوَ خَيْرٌ لَكَ

Do not let the delay in His^-azwj Answering despair you^-asws for the Granting is based upon in accordance with the intention, and sometimes the Answering is delayed from you^-asws for that to be of mightier Recompense for the beggar, and more plentiful for the Granting of the hopes, and sometimes you^-asws ask for the thing, but you^-asws are not Given it and are Given better than it, in the present and the future, or it is Turned away from you due to what is better for you^-asws.

فَلَرُبَّ أَمْرٍ قَدْ طَلَبْتَهُ فِيهِ هَلَاكُ دِينِكَ لَوْ أُوتِيتَهُ فَلْتَكُنْ مَسْأَلَتُكَ فِيمَا يَبْقَى‏لَكَ جَمَالُهُ وَ يُنْفَى عَنْكَ وَبَالُهُ فَالْمَالُ لَا يَبْقَى لَكَ وَ لَا تَبْقَى لَهُ

Sometimes you^-asws have sought a matter wherein is destruction of your^-asws religion if you^-asws were to be Given it, so let your^-asws asking to be regarding what it’s beauty would remain for you and its scourge will be negated away from you^-asws. The wealth, neither will it remain for you^-asws nor will you^-asws be remaining for it.

وَ اعْلَمْ يَا بُنَيَّ أَنَّكَ إِنَّمَا خُلِقْتَ لِلْآخِرَةِ لَا لِلدُّنْيَا وَ لِلْفَنَاءِ لَا لِلْبَقَاءِ وَ لِلْمَوْتِ لَا لِلْحَيَاةِ وَ أَنَّكَ فِي [مَنْزِلِ‏] قُلْعَةٍ وَ دَارِ بُلْغَةٍ وَ طَرِيقٍ إِلَى الْآخِرَةِ

And know, O my^-asws son^-asws, that you^-asws have rather been Created for the Hereafter, not for the world, and for the annihilation, nor for the remaining (in the world), and for the death, not for the life (in the world), and you^-asws are (presently) in a house to depart from, and a house to prepare in, and a path to the Hereafter.

وَ أَنَّكَ طَرِيدُ الْمَوْتِ الَّذِي لَا يَنْجُو مِنْهُ هَارِبُهُ وَ لَا يَفُوتُهُ طَالِبُهُ وَ لَا بُدَّ أَنَّهُ مُدْرِكُهُ فَكُنْ مِنْهُ عَلَى حَذَرِ أَنْ يُدْرِكَكَ وَ أَنْتَ عَلَى حَالٍ سَيِّئَةٍ قَدْ كُنْتَ تُحَدِّثُ نَفْسَكَ مِنْهَا بِالتَّوْبَةِ فَيَحُولَ بَيْنَكَ وَ بَيْنَ ذَلِكَ فَإِذَا أَنْتَ قَدْ أَهْلَكْتَ نَفْسَكَ‏

And you^-asws are being chased by the death which a fleer from it cannot be saved from it, nor can its seeking be missed, and it will inevitably catch him. Therefore, be upon a caution from it that it will come across you^-asws while you are upon a state of an evil deed which you^-asws have been discussing with yourself^-asws from it with the repentance, so it would be a barrier between you^-asws and that. Then, you^-asws will have destroyed yourself^-asws.

ذكر الموت‏

The mention of death

يَا بُنَيَّ أَكْثِرْ مِنْ ذِكْرِ الْمَوْتِ وَ ذِكْرِ مَا تَهْجُمُ عَلَيْهِ وَ تُفْضِي بَعْدَ الْمَوْتِ إِلَيْهِ حَتَّى يَأْتِيَكَ وَ قَدْ أَخَذْتَ مِنْهُ حِذْرَكَ‏ وَ شَدَدْتَ لَهُ أَزْرَكَ‏ وَ لَا يَأْتِيَكَ بَغْتَةً فَيَبْهَرَكَ‏

O my^-asws son^-asws! Frequent the remembrance of death and remember what you are attacking upon (going to), and dispersing to after the death, until it does come to you, and you^-asws would have taken your^-asws caution from it and have strengthened your^-asws support for it, and it should not come to you^-asws suddenly and surprise you.

وَ إِيَّاكَ أَنْ تَغْتَرَّ بِمَا تَرَى مِنْ إِخْلَادِ أَهْلِ الدُّنْيَا إِلَيْهَا وَ تَكَالُبِهِمْ‏ عَلَيْهَا فَقَدْ نَبَّأَكَ اللَّهُ عَنْهَا وَ [نَعَتَتْ لَكَ نَفْسَهَا] نَعَتْ‏ هِيَ لَكَ عَنْ نَفْسِهَا وَ تَكَشَّفَتْ لَكَ عَنْ مَسَاوِيهَا فَإِنَّمَا أَهْلُهَا كِلَابٌ عَاوِيَةٌ وَ سِبَاعٌ ضَارِيَةٌ يَهِرُّ بَعْضُهَا عَلَى بَعْضٍ وَ يَأْكُلُ عَزِيزُهَا ذَلِيلَهَا وَ يَقْهَرُ كَبِيرُهَا صَغِيرَهَا-

And beware of being deceived by the immortality of people of the world deemed to it, and their inclinations upon it for Allah^-azwj has Informed you^-asws about it and has Obituarised it to you^-asws. It is an obituary for you^-asws about itself and has Uncovered for you^-asws about its evils, for its people are howling dogs, and harmful predatory animals growling at each other, and its mighty ones devour its weak, and its large ones subdue its small ones.

نَعَمٌ‏ مُعَقَّلَةٌ وَ أُخْرَى مُهْمَلَةٌ قَدْ أَضَلَّتْ‏ عُقُولَهَا وَ رَكِبَتْ مَجْهُولَهَا سُرُوحُ‏ عَاهَةٍ بِوَادٍ وَعْثٍ- لَيْسَ لَهَا رَاعٍ يُقِيمُهَا وَ لَا مُسِيمٌ‏ يُسِيمُهَا سَلَكَتْ بِهِمُ الدُّنْيَا طَرِيقَ الْعَمَى وَ أَخَذَتْ بِأَبْصَارِهِمْ عَنْ مَنَارِ الْهُدَى فَتَاهُوا فِي حَيْرَتِهَا وَ غَرِقُوا فِي نِعْمَتِهَا وَ اتَّخَذُوهَا رَبّاً فَلَعِبَتْ بِهِمْ وَ لَعِبُوا بِهَا وَ نَسُوا مَا وَرَاءَهَا

(Some) are tied up cattle and others are untied having lost their fodder and are wandering in ignorance, (like) calamitous flocks wandering in rugged valleys. There isn’t any shepherd for them to pause them nor any brander to brand them. The world is travelling with them in the path of the blind, and it has seized their sights from the minarets of guidance. They are wandering in their bewilderment and are drowning in its bounties, and they had taken it as a lord, so it played with them and they played with it, and they forgot what is beyond it.

الترفق في الطلب‏

The kindness in seeking

رُوَيْداً يُسْفِرُ الظَّلَامُ كَأَنْ قَدْ وَرَدَتِ الْأَظْعَانُ‏ يُوشِكُ مَنْ أَسْرَعَ أَنْ يَلْحَقَ

Gradually the darkness is disappearing. It is as if the thirsty are arriving. The one who is quick is about to join.

وَ اعْلَمْ يَا بُنَيَّ أَنَّ مَنْ كَانَتْ مَطِيَّتُهُ اللَّيْلَ وَ النَّهَارَ فَإِنَّهُ يُسَارُ بِهِ وَ إِنْ كَانَ وَاقِفاً وَ يَقْطَعُ الْمَسَافَةَ وَ إِنْ كَانَ مُقِيماً وَادِعاً

And know, O my^-asws son^-asws! Surely the one whose mount is the night and the day, it will travel with him, and even if he were to be standing still, and he will cut the journey and even if he was staying in a valley. 

وَ اعْلَمْ يَقِيناً أَنَّكَ لَنْ تَبْلُغَ أَمَلَكَ وَ لَنْ تَعْدُوَ أَجَلَكَ وَ أَنَّكَ فِي سَبِيلِ مَنْ كَانَ قَبْلَكَ فَخَفِّضْ‏ فِي الطَّلَبِ وَ أَجْمِلْ‏ فِي الْمُكْتَسَبِ فَإِنَّهُ رُبَّ طَلَبٍ قَدْ جَرَّ إِلَى حَرَبٍ‏ وَ لَيْسَ كُلُّ طَالِبٍ بِمَرْزُوقٍ وَ لَا كُلُّ مُجْمِلٍ بِمَحْرُومٍ

And know with certainty that you^-asws will never reach your^-asws wishes and will never exceed your^-asws term, and you^-asws are in a way of the ones who existed before you^-asws. Therefore, be humble in the seeking, and be moderate in the earnings, for sometimes a seeking drags to a war, and it isn’t so that every seeker will be Graced, nor will every moderate one be deprived.

وَ أَكْرِمْ نَفْسَكَ عَنْ كُلِّ دَنِيَّةٍ وَ إِنْ سَاقَتْكَ إِلَى الرَّغَائِبِ‏ فَإِنَّكَ لَنْ تَعْتَاضَ بِمَا تَبْذُلُ مِنْ نَفْسِكَ عِوَضاً وَ لَا تَكُنْ عَبْدَ غَيْرِكَ وَ قَدْ جَعَلَكَ اللَّهُ حُرّاً وَ مَا خَيْرُ خَيْرٍ لَا يُنَالُ إِلَّا بِشَرٍّ وَ يُسْرٍ لَا يُنَالُ إِلَّا بِعُسْرٍ

And honour yourself^-asws from every lowliness and even if it were to reach to your^-asws desires, for you^-asws will never be reimbursed with what you had spent from yourself^-asws (honour); and do not be a slave of others, and Allah^-azwj has Made you^-asws free; and there is no good in any good which cannot be attained except by evil, nor in an ease which brings hardship (later).

وَ إِيَّاكَ أَنْ تُوجِفَ‏ بِكَ مَطَايَا الطَّمَعِ فَتُورِدَكَ مَنَاهِلَ‏ الْهَلَكَةِ وَ إِنِ اسْتَطَعْتَ أَلَّا يَكُونَ بَيْنَكَ وَ بَيْنَ اللَّهِ ذُو نِعْمَةٍ فَافْعَلْ فَإِنَّكَ مُدْرِكٌ قَسْمَكَ وَ آخِذٌ سَهْمَكَ وَ إِنَّ الْيَسِيرَ مِنَ اللَّهِ سُبْحَانَهُ [أَكْرَمُ وَ أَعْظَمُ‏] أَعْظَمُ وَ أَكْرَمُ مِنَ الْكَثِيرِ مِنْ خَلْقِهِ وَ إِنْ كَانَ كُلٌّ مِنْهُ‏

And beware not to overburden with the bags of greed for these will bring you^-asws to the springs of destruction; and if you^-asws have the capacity for there not to be anyone with bounties between you^-asws and Allah^-azwj, then do so for you^-asws will realise your^-asws portion and take your^-asws share, and that the less from Allah^-azwj the Glorious is mightier and more honourable than the lot from His^-azwj creatures, and even thought all of it is from Him^-azwj.

وصايا شتى‏

Various advice(s)

وَ تَلَافِيكَ‏ مَا فَرَطَ مِنْ صَمْتِكَ أَيْسَرُ مِنْ إِدْرَاكِكَ مَا فَاتَ‏ مِنْ مَنْطِقِكَ وَ حِفْظُ مَا فِي الْوِعَاءِ بِشَدِّ الْوِكَاءِ

And rectifying what is excessive from your^-asws silence is easier than your^-asws recalling what has escaped from your speaking and protect what is in the container by closing the lid.

وَ حِفْظُ مَا فِي يَدَيْكَ أَحَبُّ إِلَيَّ مِنْ طَلَبِ مَا فِي يَدَيْ غَيْرِكَ وَ مَرَارَةُ الْيَأْسِ خَيْرٌ مِنَ الطَّلَبِ إِلَى النَّاسِ وَ الْحِرْفَةُ مَعَ الْعِفَّةِ خَيْرٌ مِنَ الْغِنَى مَعَ الْفُجُورِ

And protecting what is in your^-asws hands is more beloved to me^-asws than seeking what is in the hands of others, and bitterness of the despair is better than seeking to the people, and the manual labour with the chastity is better than the riches with the immoralities.

وَ الْمَرْءُ أَحْفَظُ لِسِرِّهِ‏ وَ رُبَّ سَاعٍ فِيمَا يَضُرُّهُ- مَنْ أَكْثَرَ أَهْجَرَ وَ مَنْ تَفَكَّرَ أَبْصَرَ قَارِنْ أَهْلَ الْخَيْرِ تَكُنْ مِنْهُمْ وَ بَايِنْ أَهْلَ الشَّرِّ تَبِنْ عَنْهُمْ

And the person is a guard of his own secrets, and sometimes he strives regarding what is harmful to him. One who (speaks) a lot is delirious, and one who ponders is insightful. Associate with the good people, you will become from them, and distance from the evil people, you will be safe from them.

بِئْسَ الطَّعَامُ الْحَرَامُ وَ ظُلْمُ الضَّعِيفِ أَفْحَشُ الظُّلْمِ إِذَا كَانَ الرِّفْقُ خُرْقاً كَانَ الْخُرْقُ رِفْقاً رُبَّمَا كَانَ الدَّوَاءُ دَاءً وَ الدَّاءُ دَوَاءً وَ رُبَّمَا نَصَحَ غَيْرُ النَّاصِحِ وَ غَشَّ الْمُسْتَنْصَحُ‏

The worst food is the Prohibited and being unjust to the weak is the most atrocious of injustices. When the kindness was an infringement, the infringement would be kindness. Sometimes the medication would be an illness and the illness would be a medicine.

وَ إِيَّاكَ وَ الِاتِّكَالَ عَلَى الْمُنَى‏ فَإِنَّهَا بَضَائِعُ النَّوْكَى‏ وَ الْعَقْلُ حِفْظُ التَّجَارِبِ وَ خَيْرُ مَا جَرَّبْتَ مَا وَعَظَكَ بَادِرِ الْفُرْصَةَ قَبْلَ أَنْ تَكُونَ غُصَّةً

And beware of relying upon the hopes for these are merchandise of the idiots; and the intellect is a protector of the experience, and the best of what^-asws have experience is what preaches you. Rush to the opportunity before it becomes a grief.

لَيْسَ كُلُّ طَالِبٍ يُصِيبُ وَ لَا كُلُّ غَائِبٍ يَئُوبُ وَ مِنَ الْفَسَادِ إِضَاعَةُ الزَّادِ وَ مَفْسَدَةُ الْمَعَادِ وَ لِكُلِّ أَمْرٍ عَاقِبَةٌ سَوْفَ يَأْتِيكَ مَا قُدِّرَ لَكَ التَّاجِرُ مُخَاطِرٌ وَ رُبَّ يَسِيرٍ أَنْمَى مِنْ كَثِيرٍ

Every seeker does not achieve nor does every absentee return, and from the spoiling is wastage of provision and spoiling the Hereafter; and for every matter there is a consequence; Soon it shall come to you^-asws what has been pre-determined for you^-asws; a trader is a risk taker and sometimes a little grows more than a lot does.

لَا خَيْرَ فِي‏ مُعِينٍ [مُهِينٍ‏] مَهِينٍ‏ وَ لَا فِي صَدِيقٍ ظَنِينٍ‏ سَاهِلِ الدَّهْرَ مَا ذَلَّ لَكَ قَعُودُهُ‏ وَ لَا تُخَاطِرْ بِشَيْ‏ءٍ رَجَاءَ أَكْثَرَ مِنْهُ وَ إِيَّاكَ أَنْ تَجْمَحَ بِكَ مَطِيَّةُ اللَّجَاجِ

There is no good in an ignoble supporter nor in a contemptible friend; be easy-going with the times for as long as it’s seating is humbled to you^-asws; and do not take risk with anything hoping for more than it and beware of the saddlebags riding with you^-asws.

‏ احْمِلْ نَفْسَكَ مِنْ أَخِيكَ عِنْدَ صَرْمِهِ‏ عَلَى الصِّلَةِ وَ عِنْدَ صُدُودِهِ‏ عَلَى اللَّطَفِ‏ وَ الْمُقَارَبَةِ وَ عِنْدَ جُمُودِهِ‏ عَلَى الْبَذْلِ‏ وَ عِنْدَ تَبَاعُدِهِ عَلَى الدُّنُوِّ وَ عِنْدَ شِدَّتِهِ عَلَى اللِّينِ وَ عِنْدَ جُرْمِهِ عَلَى الْعُذْرِ حَتَّى كَأَنَّكَ لَهُ عَبْدٌ وَ كَأَنَّهُ ذُو نِعْمَةٍ عَلَيْكَ-

Carry yourself^-asws upon the connecting with your brother during his cutting-off, and upon the kindness during his abandoning and the drawing closer, and upon the spending during his miserliness, and the approaching during his distancing, and the gentleness during his harshness, and the excusing during his offending, to the extent as if you^-asws are a servant for him and as if he is one with the favours upon you^-asws.

وَ إِيَّاكَ أَنْ تَضَعَ ذَلِكَ فِي غَيْرِ مَوْضِعِهِ أَوْ أَنْ تَفْعَلَهُ بِغَيْرِ أَهْلِهِ لَا تَتَّخِذَنَّ عَدُوَّ صَدِيقِكَ صَدِيقاً فَتُعَادِيَ صَدِيقَكَ وَ امْحَضْ أَخَاكَ النَّصِيحَةَ حَسَنَةً كَانَتْ أَوْ قَبِيحَةً وَ تَجَرَّعِ الْغَيْظَ فَإِنِّي لَمْ أَرَ جُرْعَةً أَحْلَى مِنْهَا عَاقِبَةً وَ لَا أَلَذَّ مَغَبَّةً

And beware of doing that in other than its (appropriate) place, or if you^-asws were to do it to other than its rightful one; and do not take an enemy of your^-asws friend as a friend, you will antagonise your^-asws friend; and be sincere to your^-asws friend with the advice, were it be good or ugly; and swallow the anger for I^-asws have not seen any gulp sweeter than it in consequence nor more pleasurable in consequence.

وَ لِنْ‏ لِمَنْ غَالَظَكَ‏ فَإِنَّهُ يُوشِكُ أَنْ يَلِينَ لَكَ وَ خُذْ عَلَى عَدُوِّكَ بِالْفَضْلِ فَإِنَّهُ [أَحَدُ] أَحْلَى الظَّفَرَيْنِ وَ إِنْ أَرَدْتَ قَطِيعَةَ أَخِيكَ فَاسْتَبْقِ لَهُ مِنْ نَفْسِكَ بَقِيَّةً يَرْجِعُ إِلَيْهَا إِنْ بَدَا لَهُ ذَلِكَ يَوْماً مَا

And be lenient to the one harsh to you^-asws, for very soon he will be lenient to you^-asws; and take the grace upon your^-asws enemy for it is sweeter of the two victories; and if you^-asws want to cut off from your^-asws friend, then leave a spot for him from yourself for him to return to, if that were to occur for him one day.

وَ مَنْ ظَنَّ بِكَ خَيْراً فَصَدِّقْ ظَنَّهُ وَ لَا تُضِيعَنَّ حَقَّ أَخِيكَ اتِّكَالًا عَلَى مَا بَيْنَكَ وَ بَيْنَهُ فَإِنَّهُ لَيْسَ لَكَ بِأَخٍ مَنْ أَضَعْتَ حَقَّهُ وَ لَا يَكُنْ أَهْلُكَ أَشْقَى الْخَلْقِ بِكَ

And one who thinks goodly with you^-asws, then ratify his thinking, and do not waste a right of your^-asws brother relying upon what (issues) there are between you^-asws and him, for he isn’t a brother to you^-asws one who wastes his right; and your^-asws family should not be the most miserable of the people due to you^-asws.

وَ لَا تَرْغَبَنَّ فِيمَنْ زَهِدَ عَنْكَ وَ لَا يَكُونَنَّ أَخُوكَ أَقْوَى عَلَى قَطِيعَتِكَ مِنْكَ عَلَى صِلَتِهِ وَ لَا تَكُونَنَّ عَلَى الْإِسَاءَةِ أَقْوَى مِنْكَ عَلَى الْإِحْسَانِ وَ لَا يَكْبُرَنَّ عَلَيْكَ‏ ظُلْمُ مَنْ ظَلَمَكَ فَإِنَّهُ يَسْعَى فِي مَضَرَّتِهِ وَ نَفْعِكَ وَ لَيْسَ جَزَاءُ مَنْ سَرَّكَ أَنْ تَسُوءَهُ

And do not be desirous regarding the one who is abstemious from you^-asws, nor should your^‑asws brother be stronger upon cutting off from you^-asws than you^-asws are upon connecting with him, nor should he be stronger of the evil than you^-asws are upon the good; and do not let it be grievous upon you^-asws an injustice of the one who is unjust to you^-asws, for he is striving in his harm and is benefitting you^-asws; and a recompense of the one who cheers you^-asws isn’t that you^-asws should worsen him.

وَ اعْلَمْ يَا بُنَيَّ أَنَّ الرِّزْقَ رِزْقَانِ رِزْقٌ تَطْلُبُهُ وَ رِزْقٌ يَطْلُبُكَ فَإِنْ أَنْتَ لَمْ تَأْتِهِ أَتَاكَ مَا أَقْبَحَ الْخُضُوعَ عِنْدَ الْحَاجَةِ وَ الْجَفَاءَ عِنْدَ الْغِنَى إِنَّمَا لَكَ مِنْ دُنْيَاكَ مَا أَصْلَحْتَ بِهِ مَثْوَاكَ‏ وَ إِنْ كُنْتَ جَازِعاً عَلَى مَا تَفَلَّتَ‏ مِنْ يَدَيْكَ فَاجْزَعْ عَلَى كُلِّ مَا لَمْ يَصِلْ إِلَيْكَ-

And know, O my^-asws son^-asws! The sustenance is (two types of) sustenance(s) – a sustenance you seek and a sustenance seeking you^-asws, so if you^-asws do not go to it, it will come to you^‑asws. How ugly it is, the humbleness during the need and the harshness during the riches. But rather, for you^-asws from your^-asws world is what your^-asws abode can be correct with, and if you^‑asws were to panic upon what has escaped from your^-asws hands, then you^-asws will panic upon all what has not arrived to you^-asws.

اسْتَدِلَّ عَلَى مَا لَمْ يَكُنْ بِمَا قَدْ كَانَ فَإِنَّ الْأُمُورَ أَشْبَاهٌ وَ لَا تَكُونَنَّ مِمَّنْ لَا تَنْفَعُهُ الْعِظَةُ إِلَّا إِذَا بَالَغْتَ فِي إِيلَامِهِ فَإِنَّ الْعَاقِلَ يَتَّعِظُ بِالْآدَابِ وَ الْبَهَائِمَ لَا تَتَّعِظُ إِلَّا بِالضَّرْبِ.

Be aware upon what has not happened (yet) with what has (already) happened, for the affairs are similar, and do not be from the ones the preaching does not benefit, except if there is too much in its pain, for the intellectual takes preaching with the manners while the beasts do not take preaching except by the beating.

اطْرَحْ عَنْكَ وَارِدَاتِ الْهُمُومِ بِعَزَائِمِ الصَّبْرِ وَ حُسْنِ الْيَقِينِ مَنْ تَرَكَ الْقَصْدَ جَارَ وَ الصَّاحِبُ مُنَاسِبٌ‏ وَ الصَّدِيقُ مَنْ صَدَقَ غَيْبُهُ‏ وَ الْهَوَى‏ شَرِيكُ الْعَمَى

Drop off from you the arrival of worries with the patient determination and goodly certainty; one who neglects the moderation would incline away from the correctness; and the companion is (like one with) lineage, and the friend is one whose absence ratifies him (as a friend), and the whim is a participant of the blindness.

وَ رُبَّ بَعِيدٍ أَقْرَبُ مِنْ قَرِيبٍ وَ قَرِيبٍ أَبْعَدُ مِنْ بَعِيدٍ وَ الْغَرِيبُ مَنْ لَمْ يَكُنْ لَهُ حَبِيبٌ مَنْ تَعَدَّى الْحَقَّ ضَاقَ مَذْهَبُهُ وَ مَنِ اقْتَصَرَ عَلَى قَدْرِهِ كَانَ أَبْقَى لَهُ

And sometimes a remote one is closer than a close one, and a close one is more remote than a remote one; and the stranger is one who does not happen to have a beloved for him; and one who transgresses the truth his doctrine will be narrow; and one who is limited upon his worth it would be more lasting for him.

وَ أَوْثَقُ سَبَبٍ أَخَذْتَ بِهِ سَبَبٌ بَيْنَكَ وَ بَيْنَ اللَّهِ سُبْحَانَهُ وَ مَنْ لَمْ يُبَالِكَ‏ فَهُوَ عَدُوُّكَ قَدْ يَكُونُ الْيَأْسُ إِدْرَاكاً إِذَا كَانَ الطَّمَعُ هَلَاكاً لَيْسَ كُلُّ عَوْرَةٍ تَظْهَرُ وَ لَا كُلُّ فُرْصَةٍ تُصَابُ

And the most trusted means you^-asws can take with is a means between you^-asws and Allah^-azwj the Glorious; and one who does not care about you, so he is your enemy; and the despair would be a realisation when the greed was a destruction; every defect is not revealed nor is every opportunity taken.

وَ رُبَّمَا أَخْطَأَ الْبَصِيرُ قَصْدَهُ وَ أَصَابَ الْأَعْمَى رُشْدَهُ أَخِّرِ الشَّرَّ فَإِنَّكَ إِذَا شِئْتَ تَعَجَّلْتَهُ‏ وَ قَطِيعَةُ الْجَاهِلِ تَعْدِلُ صِلَةَ الْعَاقِلِ مَنْ أَمِنَ الزَّمَانَ خَانَهُ وَ مَنْ أَعْظَمَهُ‏ أَهَانَهُ

And sometimes the seeing one would miss his aim while the blind will get his rightful guidance; delay the evil (deed) for you^-asws can hasten it whenever you^-asws so desire; and a cutting off an ignoramus equates to connecting the intellectual; one who trusts the times, it will betray him, and one who reveres it, it will debase him.

لَيْسَ كُلُّ مَنْ رَمَى أَصَابَ إِذَا تَغَيَّرَ السُّلْطَانُ تَغَيَّرَ الزَّمَانُ سَلْ عَنِ الرَّفِيقِ قَبْلَ الطَّرِيقِ وَ عَنِ الْجَارِ قَبْلَ الدَّارِ إِيَّاكَ أَنْ تَذْكُرَ مِنَ الْكَلَامِ مَا يَكُونُ مُضْحِكاً وَ إِنْ حَكَيْتَ ذَلِكَ عَنْ غَيْرِكَ‏

And everyone who shoots does not hit the target; when the ruler changes, the times change; ask about the companion (for travel) before (asking about) the road (starting a journey), and about the neighbour, before (asking about) the house. Beware of mentioning from the speech what would be laughed at, and even if you were narrating that from someone else.

الرأي في المرأة

The opinion regarding the woman

وَ إِيَّاكَ وَ مُشَاوَرَةَ النِّسَاءِ فَإِنَّ رَأْيَهُنَّ إِلَى أَفْنٍ‏ وَ عَزْمَهُنَّ إِلَى وَهْنٍ‏ وَ اكْفُفْ عَلَيْهِنَّ مِنْ أَبْصَارِهِنَّ بِحِجَابِكَ إِيَّاهُنَّ فَإِنَّ شِدَّةَ الْحِجَابِ أَبْقَى عَلَيْهِنَّ وَ لَيْسَ خُرُوجُهُنَّ بِأَشَدَّ مِنْ إِدْخَالِكَ مَنْ لَا يُوثَقُ بِهِ عَلَيْهِنَّ وَ إِنِ اسْتَطَعْتَ أَلَّا يَعْرِفْنَ غَيْرَكَ فَافْعَلْ

And beware of consulting the women for their opinions are to ruination and their determinations are to weakness, and refrain upon them of their sights by your veiling them, for the severe veil would be more lasting upon them, and their emerging is not severer than your letting enters the one who cannot be trusted upon (from) them, and if you are able that they do not know anyone other than you, then do so.

وَ لَا تُمَلِّكِ الْمَرْأَةَ مِنْ أَمْرِهَا مَا جَاوَزَ نَفْسَهَا فَإِنَّ الْمَرْأَةَ رَيْحَانَةٌ وَ لَيْسَتْ بِقَهْرَمَانَةٍ وَ لَا تَعْدُ بِكَرَامَتِهَا نَفْسَهَا وَ لَا تُطْمِعْهَا فِي أَنْ تَشْفَعَ لِغَيْرِهَا

And do not let the woman control of her affairs what exceeds herself, for the woman is a fragrant basil and she isn’t an administrator, and do not transgress herself with her honour nor covet her in interceding for others.

وَ إِيَّاكَ وَ التَّغَايُرَ فِي غَيْرِ مَوْضِعِ غَيْرَةٍ فَإِنَّ ذَلِكَ يَدْعُو الصَّحِيحَةَ إِلَى السَّقَمِ وَ الْبَرِيئَةَ إِلَى الرِّيَبِ وَ اجْعَلْ لِكُلِّ إِنْسَانٍ مِنْ خَدَمِكَ عَمَلًا تَأْخُذُهُ بِهِ فَإِنَّهُ أَحْرَى أَلَّا يَتَوَاكَلُوا فِي خِدْمَتِكَ‏

And beware of the (displaying) self-esteem (Ghayra) in other than the place of ‘Ghayra’ for that would call the healthy woman to the sickness, and the righteous one to the suspicion; and make for every person from your^-asws servants some work he should be undertaking it, for it is more appropriate, they will not interfere with each other in serving you^-asws.

وَ أَكْرِمْ عَشِيرَتَكَ فَإِنَّهُمْ جَنَاحُكَ الَّذِي بِهِ تَطِيرُ وَ أَصْلُكَ الَّذِي إِلَيْهِ تَصِيرُ وَ يَدُكَ الَّتِي بِهَا تَصُولُ‏

And honour your^-asws clan for they are your wings which you can be flying with, and your^-asws origin you^-asws will be coming to, and your^-asws hand which you^-asws can be connecting with.

دعاء.

A supplication

اسْتَوْدِعِ اللَّهَ دِينَكَ وَ دُنْيَاكَ وَ اسْأَلْهُ خَيْرَ الْقَضَاءِ لَكَ فِي الْعَاجِلَةِ وَ الْآجِلَةِ وَ الدُّنْيَا وَ الْآخِرَةِ وَ السَّلَامُ‏

Entrust to Allah^-azwj your^-asws religion and your^-asws world and ask Him^-azwj for the best Decree for you^-asws in the present and the future, and the world and the Hereafter. And the greetings’.[77]

32 و من كتاب له ع إلى معاوية

Letter 32 – And from a letter of his^-asws to Muawiya

وَ أَرْدَيْتَ‏ جِيلًا مِنَ النَّاسِ كَثِيراً خَدَعْتَهُمْ بِغَيِّكَ‏ وَ أَلْقَيْتَهُمْ فِي مَوْجِ بَحْرِكَ تَغْشَاهُمُ الظُّلُمَاتُ وَ تَتَلَاطَمُ بِهِمُ الشُّبُهَاتُ-

‘You have destroyed many types of people having deceived them with your errors, and you threw them into the waves of your sea, the darkness(es) overwhelmed them, and the suspicions swayed with them.

[فَجَارُوا] فَجَازُوا عَنْ وِجْهَتِهِمْ‏ وَ نَكَصُوا عَلَى أَعْقَابِهِمْ وَ تَوَلَّوْا عَلَى أَدْبَارِهِمْ وَ عَوَّلُوا عَلَى أَحْسَابِهِمْ إِلَّا مَنْ فَاءَ مِنْ أَهْلِ الْبَصَائِرِ فَإِنَّهُمْ فَارَقُوكَ بَعْدَ مَعْرِفَتِكَ وَ هَرَبُوا إِلَى اللَّهِ مِنْ مُوَازَرَتِكَ‏ إِذْ حَمَلْتَهُمْ عَلَى الصَّعْبِ وَ عَدَلْتَ بِهِمْ عَنِ الْقَصْدِ

They exceeded from their headings, and they returned upon their heels and turned around to the backs, and they relied upon their affiliations, except the one who returned (to the truth), from the people of insights, for they separated from you after having recognised you, and they fled to Allah^-azwj from supporting you when you carried them upon the difficulties and deviated with them from the purpose.

فَاتَّقِ اللَّهَ يَا مُعَاوِيَةُ فِي نَفْسِكَ وَ جَاذِبِ‏ الشَّيْطَانَ قِيَادَكَ‏ فَإِنَّ الدُّنْيَا مُنْقَطِعَةٌ عَنْكَ وَ الْآخِرَةَ قَرِيبَةٌ مِنْكَ وَ السَّلَامُ‏

Fear Allah^-azwj O Muawiya, regarding yourself, and the pull of Satan^-la leading you, for the world will be cut off from you while the Hereafter is nearby you. And the greetings’.[78]

33 و من كتاب له ع إلى قثم بن العباس و هو عامله على مكة

Letter 33 – And from a letter of his^-asws to Qusam Bin Al-Abbas, and he was his^-asws office bearer upon Makkah

أَمَّا بَعْدُ فَإِنَّ عَيْنِي‏ بِالْمَغْرِبِ‏ كَتَبَ إِلَيَّ يُعْلِمُنِي أَنَّهُ‏ وُجِّهَ إِلَى الْمَوْسِمِ‏ أُنَاسٌ مِنْ أَهْلِ الشَّامِ الْعُمْيِ الْقُلُوبِ الصُّمِّ الْأَسْمَاعِ الْكُمْهِ‏ 3754 الْأَبْصَارِ الَّذِينَ يَلْبِسُونَ‏ الْحَقَّ بِالْباطِلِ‏ وَ يُطِيعُونَ الْمَخْلُوقَ فِي مَعْصِيَةِ الْخَالِقِ

‘As for after, my^-asws informer in the west has written to me^-asws letting me^-asws know that some people from the people of Syria headed to the season (Hajj) being blind of hearts, deaf of ears, blind of vision, those confusing truth with the falsehood and obeying the created beings in disobedience to the Creator.

وَ يَحْتَلِبُونَ‏ الدُّنْيَا دَرَّهَا بِالدِّينِ وَ يَشْتَرُونَ عَاجِلَهَا بِآجِلِ الْأَبْرَارِ الْمُتَّقِينَ وَ لَنْ يَفُوزَ بِالْخَيْرِ إِلَّا عَامِلُهُ وَ لَا يُجْزَى جَزَاءَ الشَّرِّ إِلَّا فَاعِلُهُ

And they are milking the world forsaking the religion by it, and they are buying its current for its future, the righteous, the pious, and they will never succeed except its workers, and he will not be recompensed the recompense of the evil except its doer.

فَأَقِمْ عَلَى مَا فِي يَدَيْكَ قِيَامَ الْحَازِمِ [الطَّبِيبِ‏] الصَّلِيبِ‏ وَ النَّاصِحِ اللَّبِيبِ التَّابِعِ لِسُلْطَانِهِ الْمُطِيعِ لِإِمَامِهِ وَ إِيَّاكَ وَ مَا يُعْتَذَرُ مِنْهُ وَ لَا تَكُنْ عِنْدَ النَّعْمَاءِ بَطِراً وَ لَا عِنْدَ الْبَأْسَاءِ فَشِلًا وَ السَّلَامُ‏

So, stand upon what is in your hand, standing of the intelligent, the experienced, and the wise advisor, and the beneficial to his ruler, the obedience to his Imam^-asws; and beware of what you may have to excuse from it, and do not become boastful during the bounties, nor disheartened during the distress. And the greetings’.[79]

34 و من كتاب له ع إلى محمد بن أبي بكر لما بلغه توجده‏ من عزله بالأشتر عن مصر، ثم توفي الأشتر في توجهه إلى هناك قبل وصوله إليها

Letter 34 – And from a letter of his^-asws to Muhammad Bin Abu Bakr, when it reached him of his being replaced from Egypt by Al-Ashtar, and then Al-Ashtar died during his heading to over there before his arrival to him

أَمَّا بَعْدُ فَقَدْ بَلَغَنِي مَوْجِدَتُكَ‏ مِنْ تَسْرِيحِ‏ الْأَشْتَرِ إِلَى عَمَلِكَ‏ وَ إِنِّي لَمْ أَفْعَلْ ذَلِكَ اسْتِبْطَاءً لَكَ فِي الْجَهْدَ وَ لَا ازْدِيَاداً لَكَ فِي الْجِدِّ وَ لَوْ نَزَعْتُ مَا تَحْتَ يَدِكَ مِنْ سُلْطَانِكَ لَوَلَّيْتُكَ مَا هُوَ أَيْسَرُ عَلَيْكَ مَئُونَةً وَ أَعْجَبُ إِلَيْكَ وِلَايَةً

‘As for after, (news of) your unhappiness has reached me of sending Al-Ashtar to your office, and I^-asws did not do that for slowing you down in the struggles, nor to increase you in efforts, and if I^-asws am removing what is under your hand of your authority, I^-asws would place you in charge of what is easier to deal with upon you and more attractive governance to you.

إِنَّ الرَّجُلَ الَّذِي كُنْتُ وَلَّيْتُهُ أَمْرَ مِصْرَ كَانَ رَجُلًا لَنَا نَاصِحاً وَ عَلَى عَدُوِّنَا شَدِيداً نَاقِماً فَرَحِمَهُ اللَّهُ فَلَقَدِ اسْتَكْمَلَ أَيَّامَهُ وَ لَاقَى‏ حِمَامَهُ‏ وَ نَحْنُ عَنْهُ رَاضُونَ أَوْلَاهُ اللَّهُ رِضْوَانَهُ وَ ضَاعَفَ الثَّوَابَ لَهُ

The man who used to rule the affairs of Egypt was an advising man to us and severe against our enemies of vengeance. May Allah^-azwj have Mercy on him. His days are completed, and he met his death, and we are pleased with him. May Allah^-azwj Accord him His^-azwj Pleasure and Multiply the Rewards for him.

فَأَصْحِرْ لِعَدُوِّكَ وَ امْضِ عَلَى بَصِيرَتِكَ وَ شَمِّرْ لِحَرْبِ مَنْ حَارَبَكَ وَ ادْعُ إِلى‏ سَبِيلِ رَبِّكَ‏ وَ أَكْثِرِ الِاسْتِعَانَةَ بِاللَّهِ يَكْفِكَ مَا أَهَمَّكَ وَ يُعِنْكَ عَلَى مَا يُنْزِلُ بِكَ إِنْ شَاءَ اللَّهُ‏

Get ready for your enemy and continue upon your insight and prepare for battling the one who battles you, and call to the Way of your Lord^-azwj, and frequent in seeking Assistance with Allah^-azwj. He^-azwj will Suffice you of whatever concerns you, and He^-azwj will Assist you upon what befalls you, if Allah^-azwj so Desires’.[80]

35 و من كتاب له ع إلى عبد الله بن العباس بعد مقتل محمد بن أبي بكر

Letter 35 – And from a letter of his^-asws to Abdullah Bin Al-Abbas, after the murder of Muhammad Bin Abu Bakr

أَمَّا بَعْدُ فَإِنَّ مِصْرَ قَدِ افْتُتِحَتْ وَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ رَحِمَهُ اللَّهُ قَدِ اسْتُشْهِدَ فَعِنْدَ اللَّهِ نَحْتَسِبُهُ‏ وَلَداً نَاصِحاً وَ عَامِلًا كَادِحاً وَ سَيْفاً قَاطِعاً وَ رُكْناً دَافِعاً

‘As for after, Egypt has been conquered and Muhammad Bin Abu Bakr, may Allah^-azwj have mercy on him, has been martyred, so in the Presence of Allah^-azwj we shall reckon it. He^-asws was a son, an adviser, an office bearer, hard worker, a cutting sword, a cornerstone of defence.

وَ قَدْ كُنْتُ حَثَثْتُ النَّاسَ عَلَى لَحَاقِهِ وَ أَمَرْتُهُمْ بِغِيَاثِهِ قَبْلَ الْوَقْعَةِ وَ دَعَوْتُهُمْ سِرّاً وَ جَهْراً وَ عَوْداً وَ بَدْءاً فَمِنْهُمُ الْآتِي كَارِهاً وَ مِنْهُمُ الْمُعْتَلُّ كَاذِباً وَ مِنْهُمُ الْقَاعِدُ خَاذِلًا

I^-asws had urged the people upon joining him and ordered them to help him before the death, and I^-asws called them secretly and openly, and repeatedly and initiating. From them were ones who came unwillingly, and from them were ones making false excuses, and from them were ones sitting back forsaking (abandoning).

أَسْأَلُ اللَّهَ تَعَالَى أَنْ يَجْعَلَ لِي مِنْهُمْ فَرَجاً عَاجِلًا فَوَاللَّهِ لَوْ لَا طَمَعِي عِنْدَ لِقَائِي عَدُوِّي فِي الشَّهَادَةِ وَ تَوْطِينِي نَفْسِي عَلَى الْمَنِيَّةِ لَأَحْبَبْتُ أَلَّا [أَبْقَى‏] أَلْقَى مَعَ هَؤُلَاءِ يَوْماً وَاحِداً وَ لَا أَلْتَقِيَ بِهِمْ أَبَداً

I^-asws ask Allah^-azwj the Exalted to Make a relief to be for me^-asws from them. By Allah^-azwj! Had it not been my eagerness to meet my^-asws enemies (in battle) regarding the martyrdom, and making myself good upon the death, I^-asws would love not to remain with them even for one day, nor meet (the enemy) with them, ever!’’[81]

36 و من كتاب له ع إلى أخيه عقيل بن أبي طالب في ذكر جيش أنفذه إلى بعض الأعداء و هو جواب كتاب كتبه إليه عقيل‏

Letter 36 – And from a letter of his^-asws to his^-asws brother Aqeel, son of Abu Talib^-as in mention of an army he^-asws had dispatched to some of the enemies, and it is a reply of a letter Aqeel had written to him^-asws

فَسَرَّحْتُ إِلَيْهِ جَيْشاً كَثِيفاً مِنَ الْمُسْلِمِينَ فَلَمَّا بَلَغَهُ ذَلِكَ شَمَّرَ هَارِباً وَ نَكَصَ نَادِماً فَلَحِقُوهُ بِبَعْضِ الطَّرِيقِ وَ قَدْ طَفَّلَتِ‏ الشَّمْسُ لِلْإِيَابِ‏ فَاقْتَتَلُوا شَيْئاً كَلَا وَ لَا فَمَا كَانَ إِلَّا كَمَوْقِفِ سَاعَةٍ حَتَّى نَجَا جَرِيضاً بَعْدَ مَا أُخِذَ مِنْهُ بِالْمُخَنَّقِ‏ وَ لَمْ يَبْقَ [مَعَهُ‏] مِنْهُ غَيْرُ الرَّمَقِ‏ فَلَأْياً بِلَأْيٍ‏ مَا نَجَا

‘I^-asws have released a condensed army from the Muslims to him. When that reached him, he rolled up fleeing and lowered his head in regret. They caught up with him at one of the roads, and the sun had turned for the setting. They fought for a little while. It wasn’t except like pausing for a while until he escaped choking in his own saliva after he had been seized by the throat, and there had not remained from him apart from the last breath. It was with difficulty that he escaped.

فَدَعْ عَنْكَ قُرَيْشاً وَ تَرْكَاضَهُمْ‏ فِي الضَّلَالِ وَ تَجْوَالَهُمْ‏ فِي الشِّقَاقِ‏ وَ جِمَاحَهُمْ‏ فِي التِّيهِ‏ فَإِنَّهُمْ قَدْ أَجْمَعُوا عَلَى حَرْبِي كَإِجْمَاعِهِمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ص قَبْلِي فَجَزَتْ قُرَيْشاً عَنِّي الْجَوَازِي‏ فَقَدْ قَطَعُوا رَحِمِي وَ سَلَبُونِي سُلْطَانَ ابْنِ أُمِّي

So, leave from you Quraysh and their rushing into the straying, and their wandering in the wretchedness, and their galloping into the labyrinth. They have united upon battling me^-asws just as their unison had been upon battling Rasool-Allah^-saww before me^-asws. Quraysh will get their Recompense on my^-asws behalf, for they cut off my^-asws relationships, and they stripped me^-asws of the authority of the son^-saww of my^-asws uncle^-as.

‏ وَ أَمَّا مَا سَأَلْتَ عَنْهُ مِنْ رَأْيِي فِي الْقِتَالِ فَإِنَّ رَأْيِي قِتَالُ الْمُحِلِّينَ‏ حَتَّى أَلْقَى اللَّهَ لَا يَزِيدُنِي كَثْرَةُ النَّاسِ حَوْلِي عِزَّةً وَ لَا تَفَرُّقُهُمْ عَنِّي وَحْشَةً وَ لَا تَحْسَبَنَّ ابْنَ أَبِيكَ وَ لَوْ أَسْلَمَهُ النَّاسُ مُتَضَرِّعاً مُتَخَشِّعاً وَ لَا مُقِرّاً لِلضَّيْمِ‏ وَاهِناً وَ لَا سَلِسَ الزِّمَامِ‏ لِلْقَائِدِ وَ لَا وَطِي‏ءَ الظَّهْرِ لِلرَّاكِبِ [الْمُقْتَعِدِ] الْمُتَقَعِّدِ

And as for what you asked about of my^-asws view regarding the battle. My^-asws view is that I^-asws should fight the cunning one (Muawiya) until I^-asws meet Allah^-azwj. The abundance of the people around me^-asws does not increase me^-asws in honour, nor does their dispersing away from me^-asws makes me^-asws lonely, nor reckon the son^-asws of your father^-as to be pleading, scared and even if the people submit him^-asws (to the enemy), nor will he^-asws accept to be a weak person, nor be chained by reins to the leader, nor bend the back for the rider to sit upon.

وَ لَكِنَّهُ كَمَا قَالَ أَخُو بَنِي سَلِيمٍ‏

فَإِنْ تَسْأَلِينِي كَيْفَ أَنْتَ فَإِنَّنِي‏		صَبُورٌ عَلَى رَيْبِ الزَّمَانِ صَلِيبُ‏
يَعِزُّ عَلَيَ‏ أَنْ تُرَى بِي كَآبَةٌ		فَيَشْمَتَ عَادٍ أَوْ يُسَاءَ حَبِيبُ‏

But he^-asws is like what the brother of the clan of Suleym had said (in a couplet), ‘And if you were to ask me, ‘How are you?’, then I am patient, solid against the suspicions of the times. It is grievous upon me if you were to see me gloomy, so an enemy would gloat, or a beloved would worsen’’.[82]

37 و من كتاب له ع إلى معاوية

Letter 37 – And from a letter of his^-asws to Muawiya

فَسُبْحَانَ اللَّهِ مَا أَشَدَّ لُزُومَكَ لِلْأَهْوَاءَ الْمُبْتَدَعَةِ وَ الْحَيْرَةِ الْمُتَّبَعَةِ مَعَ تَضْيِيعِ الْحَقَائِقِ وَ اطِّرَاحِ الْوَثَائِقِ الَّتِي هِيَ لِلَّهِ [تَعَالَى‏] طِلْبَةٌ وَ عَلَى عِبَادِهِ حُجَّةٌ

‘Glory be to Allah^-azwj! How intense is your adherence to the innovative personal desires, and hesitative bewilderment, along with wasting (ignoring) the realities, and dropping the trustees which are for Allah^-azwj the Exalted as a requirement as Divine Authorities upon His^‑azwj servants.

فَأَمَّا إِكْثَارُكَ الْحِجَاجَ‏ عَلَى عُثْمَانَ وَ قَتَلَتِهِ فَإِنَّكَ إِنَّمَا نَصَرْتَ عُثْمَانَ حَيْثُ كَانَ النَّصْرُ لَكَ وَ خَذَلْتَهُ حَيْثُ كَانَ النَّصْرُ لَهُ وَ السَّلَامُ‏

As for your frequenting the argument upon Usman and his killers, rather you had helped Usman when the help was (actually) for you, and you abandoned him when the help was for him. And the greetings’.[83]

38 و من كتاب له ع إلى أهل مصر لما ولى عليهم الأشتر

Letter 38 – And from a letter of his^-asws to the people of Egypt when he^-asws made Al Ashtar a governor upon them

مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى الْقَوْمِ الَّذِينَ غَضِبُوا لِلَّهِ حِينَ‏ عُصِيَ فِي أَرْضِهِ وَ ذُهِبَ بِحَقِّهِ فَضَرَبَ الْجَوْرُ سُرَادِقَهُ‏ عَلَى الْبَرِّ وَ الْفَاجِرِ وَ الْمُقِيمِ وَ الظَّاعِنِ‏ فَلَا مَعْرُوفٌ يُسْتَرَاحُ إِلَيْهِ‏ وَ لَا مُنْكَرٌ يُتَنَاهَى عَنْهُ

‘From a servant of Allah^-azwj Ali^-asws Amir Al-Momineen, to the people, those who were angered for the Sake of Allah^-azwj when He^-azwj was disobeyed in His^-azwj earth and His^-azwj Rights were done away with. The tyranny struck its tent upon the righteous and the immoral, and the residents and the foreigners, so there was no goodness one could be resting to, neither it nor any evil one could keep aside from it.

أَمَّا بَعْدُ فَقَدْ بَعَثْتُ إِلَيْكُمْ عَبْداً مِنْ عِبَادِ اللَّهِ لَا يَنَامُ أَيَّامَ الْخَوْفِ وَ لَا يَنْكُلُ‏ عَنِ الْأَعْدَاءِ سَاعَاتِ الرَّوْعِ‏ أَشَدَّ عَلَى الْفُجَّارِ مِنْ حَرِيقِ النَّارِ وَ هُوَ مَالِكُ بْنُ الْحَارِثِ أَخُو مَذْحِجٍ‏

As for after, I^-asws am sending to you a servant from the servants of Allah^-azwj. He neither sleeps during the days of fear nor does he shy away from the enemies during the times of dread. He is severer upon the transgressors than the burning of the fire, and he is Malik Bin Al-Haris, brother of (clan of) Muzhij.

فَاسْمَعُوا لَهُ وَ أَطِيعُوا أَمْرَهُ فِيمَا طَابَقَ الْحَقَّ فَإِنَّهُ سَيْفٌ مِنْ سُيُوفِ اللَّهِ لَا كَلِيلُ‏ الظُّبَةِ وَ لَا نَابِي‏ الضَّرِيبَةِ فَإِنْ أَمَرَكُمْ أَنْ تَنْفِرُوا فَانْفِرُوا وَ إِنْ أَمَرَكُمْ أَنْ تُقِيمُوا فَأَقِيمُوا فَإِنَّهُ لَا يُقْدِمُ وَ لَا يُحْجِمُ وَ لَا يُؤَخِّرُ وَ لَا يُقَدِّمُ إِلَّا عَنْ أَمْرِي وَ قَدْ آثَرْتُكُمْ بِهِ‏ عَلَى نَفْسِي لِنَصِيحَتِهِ لَكُمْ وَ شِدَّةِ شَكِيمَتِهِ‏ عَلَى عَدُوِّكُمْ‏

Listen to him and obey his orders in what is in accordance with the truth for he is a sword from the swords of Allah^-azwj, neither dull of the edge nor improper of the striking. If he orders you to mobilise, then mobilise, and if he orders you to stay, then stay, for he will neither advance, nor attack, nor delay, nor send (anyone) ahead except from my^-asws orders, and I^-asws have preferred you all with him over myself^-asws for his advice to you all and severity of his harshness upon your enemies’.[84]

39 و من كتاب له ع إلى عمرو بن العاص‏

Letter 39 – And from a letter of his^-asws to Amro Bin Al Aas

فَإِنَّكَ قَدْ جَعَلْتَ دِينَكَ تَبَعاً لِدُنْيَا امْرِئٍ ظَاهِرٍ غَيُّهُ مَهْتُوكٍ سِتْرُهُ يَشِينُ الْكَرِيمَ بِمَجْلِسِهِ وَ يُسَفِّهُ الْحَلِيمَ بِخِلْطَتِهِ

‘Surely, you have made your religion as a follower of the world, (following) a person whose error is apparent, his veil is torn. He disgraces the honourable ones in his gathering, and he stultifies (humiliates) the forbearing one with his mingling.

فَاتَّبَعْتَ أَثَرَهُ وَ طَلَبْتَ فَضْلَهُ اتِّبَاعَ الْكَلْبِ لِلضِّرْغَامِ‏ يَلُوذُ بِمَخَالِبِهِ وَ يَنْتَظِرُ مَا يُلْقَى إِلَيْهِ مِنْ فَضْلِ فَرِيسَتِهِ فَأَذْهَبْتَ دُنْيَاكَ وَ آخِرَتَكَ وَ لَوْ بِالْحَقِّ أَخَذْتَ أَدْرَكْتَ مَا طَلَبْتَ

You are following his tracks and seeking his grace, (like) the dog follows the lion, looking at his paws and awaiting what would be thrown at it from the extras of his prey. Your world is gone and so has your Hereafter, and if you had taken with the truth, you would have achieved what you are seeking.

فَإِنْ [يُمَكِّنِ‏] يُمَكِّنِّي اللَّهُ مِنْكَ وَ مِنِ ابْنِ أَبِي سُفْيَانَ أَجْزِكُمَا بِمَا قَدَّمْتُمَا وَ إِنْ تُعْجِزَا وَ تَبْقَيَا فَمَا أَمَامَكُمَا شَرٌّ لَكُمَا وَ السَّلَامُ‏

If Allah^-azwj were to Enable me^-asws from you, and from Ibn Abu Sufyan, I^-asws would recompense you both with what you have sent ahead, and if I^-asws am unable and you two remain alive, then whatever is in front of you is eviler for you both. And the greetings’.[85]

40 و من كتاب له ع إلى بعض عماله‏

Letter 40 – And from a letter of his^-asws to one of his^-asws office bearers

أَمَّا بَعْدُ فَقَدْ بَلَغَنِي عَنْكَ أَمْرٌ إِنْ كُنْتَ فَعَلْتَهُ فَقَدْ أَسْخَطْتَ رَبَّكَ وَ عَصَيْتَ إِمَامَكَ وَ أَخْزَيْتَ أَمَانَتَكَ‏

‘As for after, a matter has reached me^-asws about you, if you have done it, you have Annoyed your Lord^-azwj and disobeyed your Imam^-asws, and disgraced your entrustment.

بَلَغَنِي أَنَّكَ جَرَّدْتَ‏ الْأَرْضَ فَأَخَذْتَ مَا تَحْتَ قَدَمَيْكَ وَ أَكَلْتَ مَا تَحْتَ يَدَيْكَ فَارْفَعْ إِلَيَّ حِسَابَكَ وَ اعْلَمْ أَنَّ حِسَابَ اللَّهِ أَعْظَمُ مِنْ حِسَابِ النَّاسِ وَ السَّلَامُ‏

It has reached me^-asws that you have ruined the land and have seized whatever was under your feet and have devoured whatever was under your hand. Raise your account to be and know that the Reckoning of Allah^-azwj is mightier than the accounting of the people’.[86]

41 و من كتاب له ع إلى بعض عماله‏

Letter 41 – From a letter of his^-asws to one of his^-asws office bearers (Abdullah Ibn Abbas – Muslims take Ahadith from him)

أَمَّا بَعْدُ فَإِنِّي كُنْتُ أَشْرَكْتُكَ فِي أَمَانَتِي‏ وَ جَعَلْتُكَ شِعَارِي وَ بِطَانَتِي وَ لَمْ يَكُنْ [فِي أَهْلِي رَجُلٌ‏] رَجُلٌ مِنْ أَهْلِي أَوْثَقَ مِنْكَ فِي نَفْسِي لِمُوَاسَاتِي‏ وَ مُوَازَرَتِي‏ وَ أَدَاءِ الْأَمَانَةِ إِلَيَّ

‘As for after, I^-asws used to participate you in my^-asws entrustments and made you my^-asws consultant and my^-asws confidant, and there does not happen to be any man among my^-asws family members more trustworthy than you are regarding myself^-asws, to sympathise with me^‑asws, and as my^-asws back-up, and fulfilling the entrustments tome^-asws.

فَلَمَّا رَأَيْتَ الزَّمَانَ عَلَى ابْنِ عَمِّكَ‏ قَدْ كَلِبَ‏ وَ الْعَدُوَّ قَدْ حَرِبَ‏ وَ أَمَانَةَ النَّاسِ قَدْ خَزِيَتْ‏ وَ هَذِهِ الْأُمَّةَ قَدْ [فَتَكَتْ‏] فَنَكَتْ‏ وَ شَغَرَتْ‏ قَلَبْتَ لِابْنِ عَمِّكَ ظَهْرَ الْمِجَنِ‏ فَفَارَقْتَهُ مَعَ الْمُفَارِقِينَ وَ خَذَلْتَهُ مَعَ الْخَاذِلِينَ وَ خُنْتَهُ مَعَ الْخَائِنِينَ

When you (Ibn Abbas) saw the times to have overturned upon the son^-asws of your uncle^-as, and the enemies to have declared war, and entrustments of the people to have been sold-out, and this community had assaulted and vacated, you (Ibn Abbas) overturned to the son^‑asws of your uncle^-as, exposing the shield, so you separated along with the separating ones, and forsook (abandoned) along with the forsaking ones, and betrayed him^-asws along with the betraying ones. 

فَلَا ابْنَ عَمِّكَ آسَيْتَ‏ وَ لَا الْأَمَانَةَ أَدَّيْتَ وَ كَأَنَّكَ لَمْ تَكُنِ اللَّهَ تُرِيدُ بِجِهَادِكَ وَ كَأَنَّكَ لَمْ تَكُنْ عَلَى بَيِّنَةٍ مِنْ رَبِّكَ وَ كَأَنَّكَ إِنَّمَا كُنْتَ تَكِيدُ هَذِهِ الْأُمَّةَ عَنْ دُنْيَاهُمْ وَ تَنْوِي غِرَّتَهُمْ‏ عَنْ فَيْئِهِمْ‏

Thus, you neither comforted the son^-asws of your uncle^-as nor did you fulfil the entrustments, and it is as if you do not happen to intend Allah^-azwj in your Jihad, and it is as if you do not happen to have any proof from your Lord^-azwj, and it is as if you were rather plotting with this community about their world and intending to deceive them of their war booty.

فَلَمَّا أَمْكَنَتْكَ الشِّدَّةُ فِي خِيَانَةِ الْأُمَّةِ أَسْرَعْتَ الْكَرَّةَ وَ عَاجَلْتَ الْوَثْبَةَ وَ اخْتَطَفْتَ مَا قَدَرْتَ عَلَيْهِ مِنْ أَمْوَالِهِمُ الْمَصُونَةِ لِأَرَامِلِهِمْ وَ أَيْتَامِهِمُ اخْتِطَافَ الذِّئْبِ الْأَزَلِ‏ دَامِيَةَ الْمِعْزَى‏ الْكَسِيرَةَ فَحَمَلْتَهُ إِلَى الْحِجَازِ رَحِيبَ الصَّدْرِ بِحَمْلِهِ غَيْرَ مُتَأَثِّمٍ‏ مِنْ أَخْذِهِ

When the difficulties enabled you in betraying the community, you were quick of the turning and hastened the pouncing, and you snatched from their wealth whatever you were able upon which had been protected for their widows and their orphans (like) the snatching by the wolf a helpless wounded goat. Then you carried it to Al-Hijaz, broadening the chest, carrying it upon without any guilt of having taken it.

كَأَنَّكَ لَا أَبَا لِغَيْرِكَ‏ حَدَرْتَ‏ إِلَى أَهْلِكَ تُرَاثَكَ‏ مِنْ أَبِيكَ وَ أُمِّكَ فَسُبْحَانَ اللَّهِ أَ مَا تُؤْمِنُ بِالْمَعَادِ أَ وَ مَا تَخَافُ نِقَاشَ‏ الْحِسَابِ أَيُّهَا الْمَعْدُودُ كَانَ عِنْدَنَا مِنْ أُولِي الْأَلْبَابِ

It is as if there was no father for others, you rolled down upon the people as being your inheritance from your father and your mother. Glory be to Allah^-azwj! Are you not believing in the Hereafter? Are you not fearing from the argument of the Reckoning? O you, the one who was counted with us as being with the understanding!

كَيْفَ تُسِيغُ‏ شَرَاباً وَ طَعَاماً وَ أَنْتَ تَعْلَمُ أَنَّكَ تَأْكُلُ حَرَاماً وَ تَشْرَبُ حَرَاماً وَ تَبْتَاعُ الْإِمَاءَ وَ تَنْكِحُ النِّسَاءَ مِنْ أَمْوَالِ الْيَتَامَى وَ الْمَسَاكِينِ وَ الْمُؤْمِنِينَ وَ الْمُجَاهِدِينَ الَّذِينَ أَفَاءَ اللَّهُ عَلَيْهِمْ هَذِهِ الْأَمْوَالَ وَ أَحْرَزَ بِهِمْ هَذِهِ الْبِلَادَ

How can you partake drink and food while you know that you are eating unlawfully and drinking unlawfully, and you are buying the maids and marrying the women from the wealth of the orphans and the poor and the Momineen and the fighters, the ones Allah^-azwj had Legalised this wealth upon them and Protects this city by them?

فَاتَّقِ اللَّهَ وَ ارْدُدْ إِلَى هَؤُلَاءِ الْقَوْمِ أَمْوَالَهُمْ فَإِنَّكَ إِنْ لَمْ تَفْعَلْ ثُمَّ أَمْكَنَنِي اللَّهُ مِنْكَ لَأُعْذِرَنَّ إِلَى اللَّهِ فِيكَ‏ 3841 وَ لَأَضْرِبَنَّكَ بِسَيْفِي الَّذِي مَا ضَرَبْتُ بِهِ أَحَداً إِلَّا دَخَلَ‏ النَّارَ

Fear Allah^-azwj, and return to these people their wealth, for you, if you do not do so, then Allah^‑azwj Enables me^-asws from you, I^-asws shall excuse myself^-asws to Allah^-azwj regarding you and strike you with my^-asws sword which no one has been struck by it except he entered the Fire.

وَ وَ اللَّهِ لَوْ أَنَّ الْحَسَنَ وَ الْحُسَيْنَ فَعَلَا مِثْلَ الَّذِي فَعَلْتَ مَا كَانَتْ لَهُمَا عِنْدِي هَوَادَةٌ وَ لَا ظَفِرَا مِنِّي بِإِرَادَةٍ حَتَّى آخُذَ الْحَقَّ مِنْهُمَا وَ أُزِيحَ الْبَاطِلَ عَنْ مَظْلَمَتِهِمَا

And, by Allah^-azwj, even if Al-Hassan^-asws and Al-Hassan^-asws were to do similar to your deed which you have done, there would not have been any clemency for them^-asws with me^-asws nor any success from me^-asws until I^-asws would have taken it back from them^-asws and removed the falsehood from their^-asws injustices.

وَ أُقْسِمُ بِاللَّهِ رَبِّ الْعَالَمِينَ مَا يَسُرُّنِي أَنَّ مَا أَخَذْتَهُ مِنْ أَمْوَالِهِمْ حَلَالٌ لِي أَتْرُكُهُ مِيرَاثاً لِمَنْ بَعْدِي

And I^-asws swear by Allah^-azwj, Lord^-azwj of the worlds! It would not make me^-asws happy if I^-asws were to take it from their wealth as being permissible for me^-asws and leave it as an inheritance for the ones after me^-asws.

فَضَحِّ رُوَيْداً فَكَأَنَّكَ قَدْ بَلَغْتَ الْمَدَى‏ وَ دُفِنْتَ تَحْتَ الثَّرَى‏ وَ عُرِضَتْ عَلَيْكَ أَعْمَالُكَ بِالْمَحَلِّ الَّذِي يُنَادِي الظَّالِمُ فِيهِ بِالْحَسْرَةِ وَ يَتَمَنَّى الْمُضَيِّعُ فِيهِ الرَّجْعَةَ وَ لاتَ حِينَ مَناصٍ‏

Have a little shame! It is as if you have reached the limit (of your life), and have already been buried under the soil, and your deeds are being presented to you at the place which the unjust one would be calling out in with the regret, and he who wasted would wish for the return during it: so they called out for escape when it was too late? [38:3]’.[87]

42 و من كتاب له ع إلى عمر بن أبي سلمة المخزومي و كان عامله على البحرين، فعزله، و استعمل نعمان بن عجلان الزّرقي مكانه‏

Letter 42 – And from a letter of his^-asws to Umar Bin Abu Salmah, and he was his^-asws office bearer upon Al Bahrain, so he removed him and utilised Nu’man Bin Ajlan Al Zarqi in his place

أَمَّا بَعْدُ فَإِنِّي قَدْ وَلَّيْتُ النُّعْمَانَ بْنِ عَجْلَانَ الزُّرَقِيَّ عَلَى الْبَحْرَيْنِ وَ نَزَعْتُ يَدَكَ بِلَا ذَمٍّ لَكَ وَ لَا تَثْرِيبٍ‏ عَلَيْكَ

As for after, I^-asws have placed al Numan Bin Al-Ajlan in charge upon Al-Bahrain and have removed your hand from without any condemnation to you, nor any reproach upon you.

فَلَقَدْ أَحْسَنْتَ الْوِلَايَةَ وَ أَدَّيْتَ الْأَمَانَةَ فَأَقْبِلْ غَيْرَ ظَنِينٍ‏ وَ لَا مَلُومٍ وَ لَا مُتَّهَمٍ وَ لَا مَأْثُومٍ- [فَقَدْ] فَلَقَدْ أَرَدْتُ الْمَسِيرَ إِلَى ظَلَمَةِ أَهْلِ الشَّامِ وَ أَحْبَبْتُ أَنْ تَشْهَدَ مَعِي فَإِنَّكَ مِمَّنْ أَسْتَظْهِرُ بِهِ‏ عَلَى جِهَادِ الْعَدُوِّ وَ إِقَامَةِ عَمُودِ الدِّينِ إِنْ شَاءَ اللَّهُ‏

You have done well in the governance and fulfilled the entrustment, so come back without any suspicions, nor blame, nor accusation, nor having sinned, for I^-asws have intended the travelling to the oppressors of the people of Syria, and I^-asws would love it if you could attend with me^-asws, for you are from the one I^-asws can be backed up with upon fighting the enemy, and establish the pillars of the religion, if Allah^-azwj so Desires’.[88]

43 و من كتاب له ع إلى مصقلة بن هبيرة الشيباني و هو عامله على أردشيرخرة

Letter 43 – And from a letter of his^-asws to Masqalah Bin Hubeyra Al-Shaybani, and he was his^-asws office bearer upon Ardasheyr Khura

بَلَغَنِي عَنْكَ أَمْرٌ إِنْ كُنْتَ فَعَلْتَهُ فَقَدْ أَسْخَطْتَ إِلَهَكَ وَ عَصَيْتَ إِمَامَكَ أَنَّكَ تَقْسِمُ فَيْ‏ءَ الْمُسْلِمِينَ الَّذِي حَازَتْهُ رِمَاحُهُمْ وَ خُيُولُهُمْ وَ أُرِيقَتْ عَلَيْهِ دِمَاؤُهُمْ فِيمَنِ اعْتَامَكَ‏ مِنْ أَعْرَابِ قَوْمِكَ

‘A matter has reached me^-asws about you, if you have done it, you have annoyed your God^-azwj and disobeyed your Imam^-asws. It has reached me that you are distributing the war booty of the Muslims, those who had possessed it by their spears and their horses, and their blood has been spilt upon it, (distributing it) among the ones with relationships from the Bedouins of your people.

فَوَالَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ 3854 لَئِنْ كَانَ ذَلِكَ حَقّاً لَتَجِدَنَّ لَكَ عَلَيَّ هَوَاناً وَ لَتَخِفَّنَّ عِنْدِي مِيزَاناً فَلَا تَسْتَهِنْ بِحَقِّ رَبِّكَ وَ لَا تُصْلِحْ دُنْيَاكَ بِمَحْقِ دِينِكَ فَتَكُونَ مِنَ الْأَخْسَرِينَ أَعْمَالًا

By the One^-azwj Who Split the seed and Formed the person! If that was true, you will be found lowly to me^-asws and be held in light estimation in my^-asws presence. Do not underestimate a right of your Lord^-azwj and do not better your world by obliterating your religion, for you will become from the loss incurring office bearers.

أَلَا وَ إِنَّ حَقَّ مَنْ قِبَلَكَ‏ وَ قِبَلَنَا مِنَ الْمُسْلِمِينَ فِي قِسْمَةِ هَذَا الْفَيْ‏ءِ سَوَاءٌ يَرِدُونَ عِنْدِي عَلَيْهِ وَ يَصْدُرُونَ عَنْهُ‏

Indeed! And the right of the Muslims from ones before us and before you regarding the apportionment of this was booty, is the same. They are arriving to it in my^-asws presence and are returning from it. And the greetings’.[89]

44 و من كتاب له ع إلى زياد ابن أبيه و قد بلغه أن معاوية كتب إليه يريد خديعته باستلحاقه‏

Letter 44 – And from a letter of his^-asws to Ziyad Ibn Abeeh, and it had reached him that Muawiya had written to him intending to deceive him with his annexation

وَ قَدْ عَرَفْتُ أَنَّ مُعَاوِيَةَ كَتَبَ إِلَيْكَ يَسْتَزِلُ‏ لُبَّكَ‏ وَ يَسْتَفِلُ‏ غَرْبَكَ‏ فَاحْذَرْهُ فَإِنَّمَا هُوَ الشَّيْطَانُ يَأْتِي الْمَرْءَ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ لِيَقْتَحِمَ غَفْلَتَهُ‏ وَ يَسْتَلِبَ غِرَّتَهُ‏

‘And I^-asws have come to know that Muawiya has written to you to reduce your understanding and blunt your sharpness. Be cautious of him, for he is the Satan^-la who comes to the people from his front, and from behind him, and from his right and from his left, in order to storm him unawares, and take away his zeal.

وَ قَدْ كَانَ مِنْ أَبِي سُفْيَانَ فِي زَمَنِ عُمَرَ بْنِ الْخَطَّابِ فَلْتَةٌ مِنْ حَدِيثِ النَّفْسِ وَ نَزْغَةٌ مِنْ نَزَغَاتِ الشَّيْطَانِ لَا يَثْبُتُ بِهَا نَسَبٌ وَ لَا يُسْتَحَقُّ بِهَا إِرْثٌ وَ الْمُتَعَلِّقُ بِهَا كَالْوَاغِلِ الْمُدَفَّعِ وَ النَّوْطِ الْمُذَبْذَبِ‏

And it had happened from Abu Sufyan during the time of Umar Bin Al-Khattab, a slip from the self-discussion, and an evil suggestion from the evil insinuations of the Satan^-la. Neither was any lineage established by it nor any inheritance was deserved by it, and the one attaching with it was like the uninvited guest pushed away, and the dangling cup’.

فَلَمَّا قَرَأَ زِيَادٌ الْكِتَابَ قَالَ شَهِدَ بِهَا وَ رَبِّ الْكَعْبَةِ وَ لَمْ تَزَلْ فِي نَفْسِهِ حَتَّى ادَّعَاهُ مُعَاوِيَةُ

When Ziyad read his^-asws letter, he said, ‘He^-asws has testified with it, by Lord^-azwj of the Kabah!’ And it did not cease to be in his mind until Muawiya claimed him (as his brother)’.

[قال الرضي قوله ع الواغل هو الذي يهجم على الشرب ليشرب معهم و ليس منهم فلا يزال مدفعا محاجزا

Al-Razi said, ‘His^-asws words: ‘Uninvited guest’ (Waghil), means the man who joins the drinking group to drink with them, but he is not one of them. He is therefore constantly turned away and pushed away.

و النوط المذبذب هو ما يناط برحل الراكب من قعب أو قدح أو ما أشبه ذلك فهو أبدا يتقلقل إذا حث ظهره و استعجل سيره‏]

And as for his^-asws words: ‘and the dangling cup’, it is what dangles with the riding animal of the rider, either a cup, or a mug, or what resembles that, so it tends to dangle all the time whenever he urges his riding animal and hastens his travel’.[90]

45 و من كتاب له ع إلى عثمان بن حنيف الأنصاري و كان عامله على البصرة و قد بلغه أنه دعي إلى وليمة قوم من أهلها، فمضى إليها-

Letter 45 – And from a letter of his^-asws to Usman Bin Huneyf Al-Ansari, and he was his^-asws office bearer, and it had reached him^-asws that he had been invited to a wedding feast of a group from its people, so had gone to it.

قوله: أَمَّا بَعْدُ يَا ابْنَ حُنَيْفٍ فَقَدْ بَلَغَنِي أَنَّ رَجُلًا مِنْ فِتْيَةِ أَهْلِ الْبَصْرَةِ دَعَاكَ إِلَى مَأْدُبَةٍ فَأَسْرَعْتَ إِلَيْهَا تُسْتَطَابُ‏ لَكَ الْأَلْوَانُ‏ وَ تُنْقَلُ إِلَيْكَ الْجِفَانُ‏ وَ مَا ظَنَنْتُ أَنَّكَ تُجِيبُ إِلَى طَعَامِ قَوْمٍ عَائِلُهُمْ‏ مَجْفُوٌّ وَ غَنِيُّهُمْ مَدْعُوٌّ

His^-asws words: ‘As for after, O Ibn Huneyf! It has reached me^-asws that a man from the youths of the people of Basra had called you to a meal, so you hastened to it. A variety had been prepared for you and the pots were transferred to you, and I^-asws had not thought that you would have answered to a mean people who turn away their destitute and invite their rich ones. 

فَانْظُرْ إِلَى مَا تَقْضَمُهُ‏ مِنْ هَذَا الْمَقْضَمِ فَمَا اشْتَبَهَ عَلَيْكَ عِلْمُهُ فَالْفِظْهُ‏ وَ مَا أَيْقَنْتَ بِطِيبِ [وَجْهِهِ‏] وُجُوهِهِ فَنَلْ مِنْهُ

Look at what you are nibbling from these nibbles! Whatever its knowledge is suspicious to you, so leave it, and whatever you are certain of the goodness of its aspect, then take from it.

أَلَا وَ إِنَّ لِكُلِّ مَأْمُومٍ إِمَاماً يَقْتَدِي بِهِ وَ يَسْتَضِي‏ءُ بِنُورِ عِلْمِهِ أَلَا وَ إِنَّ إِمَامَكُمْ قَدِ اكْتَفَى مِنْ دُنْيَاهُ بِطِمْرَيْهِ‏ وَ مِنْ طُعْمِهِ‏ بِقُرْصَيْهِ‏

Indeed, and for every follower there is a leader he is being led by and is illuminated with the light of his knowledge. Indeed, and your Imam^-asws has sufficed from his^-asws world with his^-asws shabby rags (for clothing), and from his^-asws food with its two discs (of bread).

أَلَا وَ إِنَّكُمْ لَا تَقْدِرُونَ عَلَى ذَلِكَ وَ لَكِنْ أَعِينُونِي بِوَرَعٍ وَ اجْتِهَادٍ وَ عِفَّةٍ وَ سَدَادٍ فَوَاللَّهِ مَا كَنَزْتُ مِنْ دُنْيَاكُمْ تِبْراً وَ لَا ادَّخَرْتُ مِنْ غَنَائِمِهَا وَفْراً وَ لَا أَعْدَدْتُ لِبَالِي ثَوْبِي طِمْراً وَ لَا حُزْتُ مِنْ أَرْضِهَا شِبْراً وَ لَا أَخَذْتُ مِنْهُ إِلَّا كَقُوتِ أَتَانٍ دَبِرَةٍ وَ لَهِيَ فِي عَيْنِي أَوْهَى وَ أَوْهَنُ مِنْ عَفْصَةٍ مَقِرَةٍ

Indeed, and you are able upon that, but assist me^-asws with devoutness and the striving. By Allah^-azwj! I^-asws have not hoarded any gold from your world, nor have I hoarded any plentifulness from your war booties, nor have I^-asws prepared for my^-asws nights except two shabby clothes, nor have I^-asws cut out (for myself^-asws) a palm’s width from its land, nor have I^-asws taken from it except like the subsistence of one stabbed in the back (so he can only eat a little), and it is better in my^-asws eyes, and it is weaker than repeated gluttony.

بَلَى كَانَتْ فِي أَيْدِينَا فَدَكٌ مِنْ كُلِّ مَا أَظَلَّتْهُ السَّمَاءُ فَشَحَّتْ عَلَيْهَا نُفُوسُ قَوْمٍ وَ سَخَتْ عَنْهَا نُفُوسُ قَوْمٍ آخَرِينَ وَ نِعْمَ الْحَكَمُ اللَّهُ

‘But Fadak used to be in our^-asws hands from all what the sky shaded, but it was coveted upon by souls of a people, and relinquished from by the souls of others, and Allah^-azwj is the best Judge.

وَ مَا أَصْنَعُ بِفَدَكٍ‏ وَ غَيْرِ فَدَكٍ وَ النَّفْسُ مَظَانُّهَا فِي غَدٍ جَدَثٌ‏ تَنْقَطِعُ فِي ظُلْمَتِهِ آثَارُهَا وَ تَغِيبُ أَخْبَارُهَا وَ حُفْرَةٌ لَوْ زِيدَ فِي فُسْحَتِهَا وَ أَوْسَعَتْ يَدَا حَافِرِهَا لَأَضْغَطَهَا الْحَجَرُ وَ الْمَدَرُ وَ سَدَّ فُرَجَهَا التُّرَابُ الْمُتَرَاكِمُ وَ إِنَّمَا هِيَ نَفْسِي أَرُوضُهَا بِالتَّقْوَى لِتَأْتِيَ آمِنَةً يَوْمَ الْخَوْفِ الْأَكْبَرِ وَ تَثْبُتَ عَلَى جَوَانِبِ الْمَزْلَقِ‏

And what shall I^-asws do with Fadak, and other than Fadak, and the self will be found in the grave tomorrow, cutting off its tracks in the darkness and its news will disappear. It is such a pit, even if the hands of its diggers were to expand it, the stones and clay will narrow it and its holes will be blocked by the cumulative soil, and rather, it is my^-asws soul I^-asws am presenting it with the piety so that security will come to me^-asws on the Day of the great fear and be affirmed upon the slippery sides.

وَ لَوْ شِئْتُ لَاهْتَدَيْتُ الطَّرِيقَ إِلَى مُصَفَّى هَذَا الْعَسَلِ وَ لُبَابِ هَذَا الْقَمْحِ وَ نَسَائِجِ هَذَا الْقَزِّ وَ لَكِنْ هَيْهَاتَ أَنْ يَغْلِبَنِي هَوَايَ وَ يَقُودَنِي جَشَعِي‏ إِلَى تَخَيُّرِ الْأَطْعِمَةِ وَ لَعَلَّ بِالْحِجَازِ أَوْ الْيَمَامَةِ مَنْ لَا طَمَعَ لَهُ فِي الْقُرْصِ‏ وَ لَا عَهْدَ لَهُ بِالشِّبَعِ أَوْ أَبِيتَ مِبْطَاناً وَ حَوْلِي بُطُونٌ غَرْثَى‏ وَ أَكْبَادٌ حَرَّى‏

‘And had I^-asws so desired, I^-asws could have taken to the path to the clearest of this honey, and the best pulp of this wheat, and the weavings of this silk, but far be it for my^-asws whims to overcome me^-asws and my^-asws greed to lead me^-asws to choose the foods. Perhaps in Al-Hijaz or in Al-Yamama there is someone who has no hope for getting the disc (of bread) nor is there any chance for him with satiation, or should I^-asws be spending the night with a full belly and around me^-asws there are empty bellies and thirsty livers?

أَوْ أَكُونَ كَمَا قَالَ الْقَائِلُ-

وَ حَسْبُكَ [عَاراً] دَاءً أَنْ تَبِيتَ بِبِطْنَةٍ

وَ حَوْلَكَ أَكْبَادٌ تَحِنُّ إِلَى الْقِدِّ

Then I^-asws would become like what the speaker (poet) said, ‘And it suffices you as an illness that you spend the night with a full belly and around you there are livers yearning to the waterskin (pitcher)’

أَ أَقْنَعُ مِنْ نَفْسِي بِأَنْ يُقَالَ هَذَا أَمِيرُ الْمُؤْمِنِينَ وَ لَا أُشَارِكُهُمْ فِي مَكَارِهِ الدَّهْرِ أَوْ أَكُونَ أُسْوَةً لَهُمْ فِي جُشُوبَةِ الْعَيْشِ فَمَا خُلِقْتُ لِيَشْغَلَنِي أَكْلُ الطَّيِّبَاتِ كَالْبَهِيمَةِ الْمَرْبُوطَةِ هَمُّهَا عَلَفُهَا أَوِ الْمُرْسَلَةِ شُغُلُهَا تَقَمُّمُهَا تَكْتَرِشُ‏ مِنْ أَعْلَافِهَا وَ تَلْهُو عَمَّا يُرَادُ بِهَا أَوْ أُتْرَكَ سُدًى أَوْ أُهْمَلَ عَابِثاً أَوْ أَجُرَّ حَبْلَ الضَّلَالَةِ أَوْ أَعْتَسِفَ‏ طَرِيقَ الْمَتَاهَةِ

Should I^-asws be content from myself^-asws that it would be said to me, ‘Amir Al-Momineen’ while I^-asws do not participate in the difficulties of the time, or I^-asws become an example for them in the distresses of life? I^-asws have not been Created to eat the good things like the roaming animals whose main concern is their fodder, or like the sent animals who is too pre-occupied from its fodder to understand its purpose of what is intended with it, or should I^-asws be left in vain or neglected in vain, or I^-asws should pull a rope of straying, or I^-asws should roam the streets aimlessly?

وَ كَأَنِّي بِقَائِلِكُمْ يَقُولُ إِذَا كَانَ هَذَا قُوتُ ابْنِ أَبِي طَالِبٍ فَقَدْ قَعَدَ بِهِ الضَّعْفُ عَنْ قِتَالِ الْأَقْرَانِ وَ مُنَازَلَةِ الشُّجْعَانِ

And it is as if I^-asws am with a speaker of yours saying, when it was this time, ‘The son^-asws of Abu Talib^-asws, the weakness has made him^-asws to be seated back from fighting the foes and battling the braves’.

أَلَا وَ إِنَّ الشَّجَرَةَ الْبَرِّيَّةَ أَصْلَبُ عُوداً وَ الرَّوَاتِعَ الْخَضِرَةَ أَرَقُّ جُلُوداً وَ النَّابِتَاتِ الْعِذْيَةَ أَقْوَى وَقُوداً وَ أَبْطَأُ خُمُوداً.

Indeed! Remember, the tree of the forest is of stronger wood, and green branches and thin bark, and the vegetation of the wilderness is stronger as firewood and slow in burning out.

وَ أَنَا مِنْ رَسُولِ اللَّهِ كَالضَّوْءِ مِنَ الضَّوْءِ وَ الذِّرَاعِ مِنَ الْعَضُدِ وَ اللَّهِ لَوْ تَظَاهَرَتِ الْعَرَبُ عَلَى قِتَالِي لَمَا وَلَّيْتُ عَنْهَا وَ لَوْ أَمْكَنَتِ الْفُرَصُ مِنْ رِقَابِهَا لَسَارَعْتُ إِلَيْهَا وَ سَأَجْهَدُ فِي أَنْ أُطَهِّرَ الْأَرْضَ مِنْ هَذَا الشَّخْصِ الْمَعْكُوسِ وَ الْجِسْمِ الْمَرْكُوسِ‏ حَتَّى تَخْرُجَ الْمَدَرَةُ مِنْ بَيْنِ حَبِّ الْحَصِيدِ

And from Rasool-Allah^-saww, I^-asws am like the brother from the brother, and the forearm from the upper arm. By Allah^-azwj! Even if the Arabs were to back each other against fighting me^‑asws, I^-asws will not turn around from them, and if an opportunity enables me from their necks, I^-asws shall be quick to it and I^-asws shall struggle until I^-asws purify the earth from this perverse person (Muawiya) and of the inverted body, until the clods are thrown out from between the harvested seeds’.

وَ مِنْ هَذَا الْكِتَابِ وَ هُوَ آخِرُهُ-

And from this letter, and it is its end (part)

إِلَيْكِ عَنِّي‏ يَا دُنْيَا فَحَبْلُكِ عَلَى غَارِبِكِ‏ قَدِ انْسَلَلْتُ مِنْ مَخَالِبِكِ‏ وَ أَفْلَتُّ مِنْ حَبَائِلِكِ‏ وَ اجْتَنَبْتُ الذَّهَابَ فِي مَدَاحِضِكِ- أَيْنَ الْقُرُونُ الَّذِينَ غَرَرْتِهِمْ بِمَدَاعِبِكِ‏ أَيْنَ الْأُمَمُ الَّذِينَ فَتَنْتِهِمْ بِزَخَارِفِكِ فَهَا هُمْ رَهَائِنُ الْقُبُورِ وَ مَضَامِينُ اللُّحُودِ

To you, O world, get away from me^-asws! Your ropes are upon your shoulders and I^-asws have slipped away from your claws and have fled from your traps, and I^-asws am shunning the going into your slippery paths. Where are the generation which you deceived by your caress? Where are the communities which you tempted by your décor? Here they are as hostages in the graves, and contents of the pits.

وَ اللَّهِ لَوْ كُنْتِ شَخْصاً مَرْئِيّاً وَ قَالَباً حِسِّيّاً لَأَقَمْتُ عَلَيْكِ حُدُودَ اللَّهِ فِي عِبَادٍ غَرَرْتِهِمْ بِالْأَمَانِيِّ وَ أُمَمٍ أَلْقَيْتِهِمْ فِي الْمَهَاوِي‏ وَ مُلُوكٍ أَسْلَمْتِهِمْ إِلَى التَّلَفِ وَ أَوْرَدْتِهِمْ مَوَارِدَ الْبَلَاءِ إِذْ لَا وِرْدَ وَ لَا صَدَرَ

By Allah^-azwj! Had you been a visible person, and a body with feelings, I^-asws would have applied upon you the legal penalties of Allah^-azwj among the servants. You have deceived them with the hopes, and communities you have thrown into the collapse, and kings you submitted to the ruination, and their resource is a resource of the afflictions where there is neither any returning nor going.

هَيْهَاتَ مَنْ وَطِئَ دَحْضَكِ‏ زَلِقَ‏ وَ مَنْ رَكِبَ لُجَجَكِ غَرِقَ وَ مَنِ ازْوَرَّ عَنْ حَبَائِلِكِ وُفِّقَ وَ السَّالِمُ مِنْكِ لَا يُبَالِي إِنْ ضَاقَ بِهِ مُنَاخُهُ‏ وَ الدُّنْيَا عِنْدَهُ كَيَوْمٍ حَانَ‏ انْسِلَاخُهُ‏

Far be it! One who treads in your path slips, and one who rides the waves, drowns, and one stayed away from your traps was harmonised, and the one safe from you does not care if his environment is straitened with him, and the world in his presence is like a day its term is almost coming to an end.

اعْزُبِي‏ عَنِّي فَوَاللَّهِ لَا أَذِلُّ لَكِ فَتَسْتَذِلِّينِي وَ لَا أَسْلَسُ‏ لَكِ فَتَقُودِينِي وَ ايْمُ اللَّهِ يَمِيناً أَسْتَثْنِي فِيهَا بِمَشِيئَةِ اللَّهِ لَأَرُوضَنَّ نَفْسِي رِيَاضَةً تَهِشُ‏ مَعَهَا إِلَى الْقُرْصِ إِذَا قَدَرْتُ عَلَيْهِ مَطْعُوماً وَ تَقْنَعُ بِالْمِلْحِ مَأْدُوماً وَ لَأَدَعَنَ‏ مُقْلَتِي‏ كَعَيْنِ مَاءٍ نَضَبَ‏ مَعِينُهَا مُسْتَفْرِغَةً دُمُوعَهَا

Get away from me^-asws, for by Allah^-azwj, I^-asws will not humble myself^-asws to you so you^-asws would disgrace me^-asws, nor will I^-asws chain myself^-asws to you so you would lead me^-asws. And I^‑asws swear by Allah^-azwj an oath, I^-asws exclude myself^-asws in it by a Desire of Allah^-azwj! I^-asws shall train myself^-asws to be pleased with to a disc of bread when I^-asws am able upon it for feeding, and be content with salt as a seasoning, and I^-asws shall leave my^-asws eyes to empty themselves like a spring whose water has depleted, running out of its tears.

أَ تَمْتَلِئُ السَّائِمَةُ مِنْ رِعْيِهَا فَتَبْرُكَ وَ تَشْبَعُ الرَّبِيضَةُ مِنْ عُشْبِهَا فَتَرْبِضَ‏ وَ يَأْكُلُ عَلِيٌّ مِنْ زَادِهِ فَيَهْجَعَ‏ قَرَّتْ إِذاً عَيْنُهُ‏ إِذَا اقْتَدَى بَعْدَ السِّنِينَ الْمُتَطَاوِلَةِ بِالْبَهِيمَةِ الْهَامِلَةِ وَ السَّائِمَةِ الْمَرْعِيَّةِ

Would the livestock graze to their fill from their pastures, and they lie down, and the goats satiate from their fodder, and they go to their pens, and Ali^-asws would eat from his^-asws provision so his^-asws eyes would be delighted when he^-asws follows after the freely roaming beasts and the pasturing animals?

طُوبَى لِنَفْسٍ أَدَّتْ إِلَى رَبِّهَا فَرْضَهَا وَ عَرَكَتْ بِجَنْبِهَا بُؤْسَهَا وَ هَجَرَتْ فِي اللَّيْلِ غُمْضَهَا حَتَّى إِذَا غَلَبَ الْكَرَى‏ عَلَيْهَا افْتَرَشَتْ أَرْضَهَا وَ تَوَسَّدَتْ كَفَّهَا فِي مَعْشَرٍ أَسْهَرَ عُيُونَهُمْ خَوْفُ مَعَادِهِمْ وَ تَجَافَتْ‏ عَنْ مَضَاجِعِهِمْ‏ جُنُوبُهُمْ وَ هَمْهَمَتْ‏ بِذِكْرِ رَبِّهِمْ شِفَاهُهُمْ وَ تَقَشَّعَتْ‏ بِطُولِ اسْتِغْفَارِهِمْ ذُنُوبُهُمْ- أُولئِكَ حِزْبُ اللَّهِ أَلا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ‏

Beatitude be for a soul which fulfils to its Lord^-azwj of its obligations, and goes through the hardship, and avoids the sleep during the night until when the sleep overcomes him, he lies down in its ground and uses its hands as a pillow among a community whose eyes hold vigil fearing their Hereafter, and their sides stay away from their lying places, and their lips are humming with the mention of their Lord^-azwj and are cracked by the prolonged seeking of the Forgiveness for their sins. They are the party of Allah. Indeed! Surely the party of Allah, they are the successful ones [58:22].

فَاتَّقِ اللَّهَ يَا ابْنَ حُنَيْفٍ وَ لْتَكْفُفْ أَقْرَاصُكَ‏ لِيَكُونَ مِنَ النَّارِ خَلَاصُكَ‏

So, fear Allah^-azwj, O Ibn Huneyf, and suffice with your own discs of bread for these to become your escape from the Fire’.[91]

46 و من كتاب له ع إلى بعض عماله‏

Letter 46 – And from a letter of his^-asws to one of his^-asws office bearers

أَمَّا بَعْدُ فَإِنَّكَ مِمَّنْ أَسْتَظْهِرُ بِهِ عَلَى إِقَامَةِ الدِّينِ وَ أَقْمَعُ‏ بِهِ نَخْوَةَ الْأَثِيمِ‏ وَ أَسُدُّ بِهِ لَهَاةَ الثَّغْرِ الْمَخُوفِ‏

‘As for after, you are from the ones I^-asws find backing with upon establishing the religion and I^-asws can suppress by it the iniquity of the sinner, and I^-asws can defend by it the borders of the border-towns, the fearful.

فَاسْتَعِنْ بِاللَّهِ عَلَى مَا أَهَمَّكَ وَ اخْلِطِ الشِّدَّةَ بِضِغْثٍ‏ مِنَ اللِّينِ‏ وَ ارْفُقْ مَا كَانَ الرِّفْقُ أَرْفَقَ وَ اعْتَزِمْ بِالشِّدَّةِ حِينَ لَا تُغْنِي عَنْكَ إِلَّا الشِّدَّةُ وَ اخْفِضْ لِلرَّعِيَّةِ جَنَاحَكَ وَ ابْسُطْ لَهُمْ وَجْهَكَ وَ أَلِنْ لَهُمْ جَانِبَكَ وَ آسِ‏ بَيْنَهُمْ فِي اللَّحْظَةِ وَ النَّظْرَةِ وَ الْإِشَارَةِ وَ التَّحِيَّةِ حَتَّى لَا يَطْمَعَ الْعُظَمَاءُ فِي حَيْفِكَ‏ وَ لَا يَيْأَسَ الضُّعَفَاءُ مِنْ عَدْلِكَ وَ السَّلَامُ‏

Seek assistance with Allah^-azwj upon worries you (encounter), and mingle the severity with a portion of leniency, and be kind for as long as kindness was more appropriate, and be determined with the severity when nothing can avail you except the severity, and lower your wings towards the citizens and soften your attitude to them, and comfort between them during the glancing, and the looking, and the gesturing, and the welcoming until the great ones do not covet regarding your injustice nor do the weak ones despair from your justice. And the greetings’.[92]

47 و من وصية له ع للحسن و الحسين ع لما ضربه ابن ملجم لعنه الله‏

Letter 47 – And from a bequest of his^-asws to Al-Hassan^-asws and Al-Husayn^-asws when Ibn Muljim^-la, may Allah^-azwj Curse him^-la, had struck him^-asws

أُوصِيكُمَا بِتَقْوَى اللَّهِ وَ أَلَّا تَبْغِيَا الدُّنْيَا وَ إِنْ بَغَتْكُمَا وَ لَا تَأْسَفَا عَلَى شَيْ‏ءٍ مِنْهَا زُوِيَ‏ عَنْكُمَا

‘I^-asws bequeath to you^-asws both with fearing Allah^-azwj, and you^-asws will not seek the world and even if it seeks you^-asws, and you^-asws will not express regret upon anything from it impeded from you^-asws.

وَ قُولَا بِالْحَقِّ وَ اعْمَلَا لِلْأَجْرِ وَ كُونَا لِلظَّالِمِ خَصْماً وَ لِلْمَظْلُومِ عَوْناً أُوصِيكُمَا وَ جَمِيعَ وَلَدِي وَ أَهْلِي وَ مَنْ بَلَغَهُ كِتَابِي بِتَقْوَى اللَّهِ وَ نَظْمِ أَمْرِكُمْ وَ صَلَاحِ ذَاتِ بَيْنِكُمْ فَإِنِّي سَمِعْتُ جَدَّكُمَا ص يَقُولُ صَلَاحُ ذَاتِ الْبَيْنِ أَفْضَلُ مِنْ عَامَّةِ الصَّلَاةِ وَ الصِّيَامِ

And speak the truth and work for the Hereafter and be disputants to the oppressor and supporters to the oppressed. I^-asws bequeath to you^-asws two and entirety of my^-asws sons, and my family, then to the one my^-asws letter reached, to be with fear of Allah^-azwj systemise your affairs, and reconcile what is between yourselves, for I^-asws have heard your^-saww grandfather^‑asws saying: ‘Reconcile between yourselves is superior to the general Salat and the Fasts’.

اللَّهَ اللَّهَ فِي الْأَيْتَامِ فَلَا تُغِبُّوا أَفْوَاهَهُمْ وَ لَا يَضِيعُوا بِحَضْرَتِكُمْ‏

Allah^-azwj! Allah^-azwj regarding the orphans! Do not be heedless of their mouths nor let them be dropped in your presence.

وَ اللَّهَ اللَّهَ فِي جِيرَانِكُمْ فَإِنَّهُمْ وَصِيَّةُ نَبِيِّكُمْ مَا زَالَ يُوصِي بِهِمْ حَتَّى ظَنَنَّا أَنَّهُ سَيُوَرِّثُهُمْ‏

And Allah^-azwj! Allah^-azwj regarding your neighbours, for it is a bequest of your Prophet^-saww. He^‑saww did not cease to bequeath with them until we thought he^-saww would make them inherit.

وَ اللَّهَ اللَّهَ فِي الْقُرْآنِ لَا يَسْبِقُكُمْ بِالْعَمَلِ بِهِ غَيْرُكُمْ

And Allah^-azwj! Allah^-azwj regarding the Quran! Do not let others precede you all with the working with it.

وَ اللَّهَ اللَّهَ فِي الصَّلَاةِ فَإِنَّهَا عَمُودُ دِينِكُمْ

And Allah^-azwj! Allah^-azwj regarding the Salat, for it is a pillar of your religion!

وَ اللَّهَ اللَّهَ فِي بَيْتِ رَبِّكُمْ لَا تُخَلُّوهُ مَا بَقِيتُمْ فَإِنَّهُ إِنْ تُرِكَ لَمْ تُنَاظَرُوا

And Allah^-azwj! Allah^-azwj regarding the House of your Lord^-azwj! Do not keep it empty for as long as you live, for if it is neglected, you will not be spared.

وَ اللَّهَ اللَّهَ فِي الْجِهَادِ بِأَمْوَالِكُمْ وَ أَنْفُسِكُمْ وَ أَلْسِنَتِكُمْ فِي سَبِيلِ اللَّهِ وَ عَلَيْكُمْ بِالتَّوَاصُلِ وَ التَّبَاذُلِ‏ وَ إِيَّاكُمْ وَ التَّدَابُرَ وَ التَّقَاطُعَ

And Allah^-azwj! Allah^-azwj regarding the Jihad with your wealth and yourselves and your tongues in the Way of Allah^-azwj, and upon you is to be with the connecting (the relatives) and the spending. And beware of the turning away (from each other) and the cutting off (the relationships).

لَا تَتْرُكُوا الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ فَيُوَلَّى عَلَيْكُمْ [أَشْرَارُكُمْ‏] شِرَارُكُمْ ثُمَّ تَدْعُونَ فَلَا يُسْتَجَابُ لَكُمْ

Do not neglect enjoining with the good and forbidding from the evil, or your evil ones will rule over you, then you would be supplicating, but it will not be Answered for you all’.

ثُمَّ قَالَ يَا بَنِي عَبْدِ الْمُطَّلِبِ لَا أُلْفِيَنَّكُمْ‏ تَخُوضُونَ‏ دِمَاءَ الْمُسْلِمِينَ خَوْضاً تَقُولُونَ قُتِلَ أَمِيرُ الْمُؤْمِنِينَ [قُتِلَ أَمِيرُ الْمُؤْمِنِينَ‏] أَلَا لَا تَقْتُلُنَّ بِي إِلَّا قَاتِلِي انْظُرُوا إِذَا أَنَا مِتُّ مِنْ ضَرْبَتِهِ هَذِهِ فَاضْرِبُوهُ ضَرْبَةً بِضَرْبَةٍ وَ لَا تُمَثِّلُوا بِالرَّجُلِ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِيَّاكُمْ وَ الْمُثْلَةَ وَ لَوْ بِالْكَلْبِ الْعَقُورِ

Then he^-asws said: ‘O sons of Abdul Muttalib^-as! I^-asws anticipate you will be wading in the blood of the Muslims with a wading. You will be saying, ‘Amir Al-Momineen^-asws has been killed!’ Indeed! Do not kill except my^-asws killer due to me^-asws. Await, when I^-asws am dead from this strike of his^-la, then strike him^-la with (one) strike, and do not trample the man, for I^-asws have heard Rasool-Allah^-saww saying: ‘Beware of the trampling (the dead bodies), and even if it is a mordacious dog!’[93]

48 و من كتاب له ع إلى معاوية

Letter 48 – And from a letter of his^-asws to Muawiya

فَإِنَّ الْبَغْيَ وَ الزُّورَ يُوتِغَانِ‏ الْمَرْءَ فِي دِينِهِ وَ دُنْيَاهُ وَ يُبْدِيَانِ خَلَلَهُ عِنْدَ مَنْ يَعِيبُهُ وَ قَدْ عَلِمْتُ أَنَّكَ غَيْرُ مُدْرِكٍ مَا قُضِيَ فَوَاتُهُ‏ وَ قَدْ رَامَ أَقْوَامٌ أَمْراً بِغَيْرِ الْحَقِّ فَتَأَلَّوْا عَلَى اللَّهِ فَأَكْذَبَهُمْ‏

‘And surely the rebellion and the falsehood abase the person in his religion and his world, and they manifest his shortcoming in the presence of his critic, and you have known that you will not realise what has been Ordained to have been lost, and the people have aimed without right, and they are interpreting upon Allah^-azwj, but He^-azwj Belied them.

فَاحْذَرْ يَوْماً يَغْتَبِطُ فِيهِ مَنْ أَحْمَدَ عَاقِبَةَ عَمَلِهِ وَ يَنْدَمُ مَنْ أَمْكَنَ‏ الشَّيْطَانَ مِنْ قِيَادِهِ فَلَمْ يُجَاذِبْهُ وَ قَدْ دَعَوْتَنَا إِلَى حُكْمِ الْقُرْآنِ وَ لَسْتَ مِنْ أَهْلِهِ وَ لَسْنَا إِيَّاكَ أَجَبْنَا وَ لَكِنَّا أَجَبْنَا الْقُرْآنَ فِي حُكْمِهِ وَ السَّلَامُ‏

So, be cautioned of a day in which he would be joyful, one whose end-result is praise-worthy, and he would regret, the one who enabled the Satan^-la from his (ill) plots and did not resist him^-la. And he (Muawiya) has called to the Judgment of the Quran, and he isn’t from its rightful ones, and we didn’t answer to you, but we answered the Quran to His^-azwj Judgment’.[94]

49 و من كتاب له ع إلى معاوية أيضا

Letter 49 – And from a letter of his^-asws to Muawiya

أَمَّا بَعْدُ فَإِنَّ الدُّنْيَا مَشْغَلَةٌ عَنْ غَيْرِهَا وَ لَمْ يُصِبْ صَاحِبُهَا مِنْهَا شَيْئاً إِلَّا فَتَحَتْ لَهُ حِرْصاً عَلَيْهَا وَ لَهَجاً بِهَا وَ لَنْ يَسْتَغْنِيَ صَاحِبُهَا بِمَا نَالَ فِيهَا عَمَّا لَمْ يَبْلُغْهُ مِنْهَا

 ‘As for after, the world is a pre-occupation from other than it, and its coveter attains nothing from it except a door of greed is opened up for him upon it, and he covets it (even more), and its coveter will never avail with what he achieves from it, from what he did not reach to from it.

وَ مِنْ وَرَاءِ ذَلِكَ فِرَاقُ مَا جَمَعَ وَ نَقْضُ مَا أَبْرَمَ وَ لَوِ اعْتَبَرْتَ بِمَا مَضَى حَفِظْتَ مَا بَقِيَ وَ السَّلَامُ‏

And from behind (all) that is the separation of what he had amassed, and loss of what he had accomplished, and if had he taken a lesson with what has passed, he would have preserved what had remained. And the greetings’.[95]

50 و من كتاب له ع إلى أمرائه على الجيش‏

Letter 50 – And from a letter of his^-asws to his^-asws commanders upon the army

مِنْ عَبْدِ اللَّهِ عَلِيِّ بْنِ أَبِي طَالِبٍ أَمِيرِ الْمُؤْمِنِينَ إِلَى أَصْحَابِ الْمَسَالِحِ‏ أَمَّا بَعْدُ فَإِنَّ حَقّاً عَلَى الْوَالِي أَلَّا يُغَيِّرَهُ عَلَى رَعِيَّتِهِ فَضْلٌ نَالَهُ وَ لَا طَوْلٌ‏ خُصَّ بِهِ وَ أَنْ يَزِيدَهُ مَا قَسَمَ اللَّهُ لَهُ مِنْ نِعَمِهِ دُنُوّاً مِنْ عِبَادِهِ وَ عَطْفاً عَلَى إِخْوَانِهِ

‘From a servant of Allah^-azwj Ali^-asws Ibn Abi Talib^-asws Amir Al-Momineen, to the officers of the garrisons (barracks). As for after, it is a right upon the ruler that grace of his achievement does not change him (his behaviour) upon his citizens nor prolong specialising with it, and that whatever Allah^-azwj has Apportioned for him of His^-azwj Bounties should increase him in drawing closer to His^-azwj servants and kindness upon his brethren.

أَلَا وَ إِنَّ لَكُمْ عِنْدِي أَلَّا أَحْتَجِزَ دُونَكُمْ سِرّاً إِلَّا فِي حَرْبٍ وَ لَا أَطْوِيَ‏ دُونَكُمْ أَمْراً إِلَّا فِي حُكْمٍ وَ لَا أُؤَخِّرَ لَكُمْ حَقّاً عَنْ مَحَلِّهِ وَ لَا أَقِفَ بِهِ دُونَ مَقْطَعِهِ‏ وَ أَنْ تَكُونُوا عِنْدِي فِي الْحَقِّ سَوَاءً

Indeed! And it is for you, with me^-asws, that I^-asws should neither retain any secrets besides you except during a war, nor should I^-asws fold any matter besides you except regarding a judgment, nor should I^-asws delay any rights for you from its place, nor should I^-asws withhold it besides part of it, and that you should all be equal in my^-asws presence regarding the rights.

فَإِذَا فَعَلْتُ ذَلِكَ وَجَبَتْ لِلَّهِ عَلَيْكُمُ النِّعْمَةُ وَ لِي عَلَيْكُمُ الطَّاعَةُ وَ أَلَّا تَنْكُصُوا عَنْ دَعْوَةٍ وَ لَا تُفَرِّطُوا فِي صَلَاحٍ وَ أَنْ تَخُوضُوا الْغَمَرَاتِ‏ إِلَى الْحَقِّ فَإِنْ أَنْتُمْ لَمْ تَسْتَقِيمُوا لِي عَلَى ذَلِكَ لَمْ يَكُنْ أَحَدٌ أَهْوَنَ عَلَيَّ مِمَّنِ اعْوَجَّ مِنْكُمْ

When I^-asws have done that, it would be an Obligation of Allah^-azwj upon you of the favours, and the obedience to me^-asws upon you, and that you should not be deficient from any call nor overlook any reconciliation, and that you should immerse in the floods to the truth. If you are not steadfast for me^-asws upon that, there would not be anyone lesser unto me^-asws than the crooked ones from you.

ثُمَّ أُعْظِمُ لَهُ الْعُقُوبَةَ وَ لَا يَجِدُ عِنْدِي فِيهَا رُخْصَةً فَخُذُوا هَذَا مِنْ أُمَرَائِكُمْ وَ أَعْطُوهُمْ مِنْ أَنْفُسِكُمْ مَا يُصْلِحُ اللَّهُ بِهِ أَمْرَكُمْ وَ السَّلَامُ‏

Then I^-asws shall magnify the punishment to him, and he will not find any allowance in my^-asws presence regarding it. So, take this from your commanders and give them from yourselves what Allah^-azwj can Correct your affairs with it. And the greetings’.[96]

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[1] Nahj Al Balagah – Sermon No. 210

[2] Nahj Al Balagah – Sermon No. 211

[3] Nahj Al Balagah – Sermon No. 212

[4] Nahj Al Balagah – Sermon No. 213

[5] Nahj Al Balagah – Sermon No. 214

[6] Nahj Al Balagah – Sermon No. 215

[7] Nahj Al Balagah – Sermon No. 216

[8] Nahj Al Balagah – Sermon No. 217

[9] Nahj Al Balagah – Sermon No. 218

[10] Nahj Al Balagah – Sermon No. 219

[11] Nahj Al Balagah – Sermon No. 220

[12] Nahj Al Balagah – Sermon No. 221

[13] Nahj Al Balagah – Sermon No. 222

[14] Nahj Al Balagah – Sermon No. 223

[15] Nahj Al Balagah – Sermon No. 224

[16] Nahj Al Balagah – Sermon No. 225

[17] Nahj Al Balagah – Sermon No. 226

[18] Nahj Al Balagah – Sermon No. 227

[19] Nahj Al Balagah – Sermon No. 228

[20]                         شرح نهج البلاغة لابن أبي الحديد، ج‏12، ص: 3

[21]                         نهج البلاغة (للصبحي صالح)، ص: 48, 3 و من خطبة له ع و هي المعروفة بالشقشقية و تشتمل على الشكوى من أمر الخلافة ثم ترجيح صبره عنها ثم مبايعة الناس له!

[22] الإحتجاج على أهل اللجاج (للطبرسي)، ج‏1، ص: 262

[23] وَ كَانَ مَوْضِعُ الْمَقَامِ الَّذِي وَضَعَهُ إِبْرَاهِيمُ ( عليه السلام ) عِنْدَ جِدَارِ الْبَيْتِ فَلَمْ يَزَلْ هُنَاكَ حَتَّى حَوَّلَهُ أَهْلُ الْجَاهِلِيَّةِ إِلَى الْمَكَانِ الَّذِي هُوَ فِيهِ الْيَوْمَ فَلَمَّا فَتَحَ النَّبِيُّ ( صلى الله عليه وآله ) مَكَّةَ رَدَّهُ إِلَى الْمَوْضِعِ الَّذِي وَضَعَهُ إِبْرَاهِيمُ ( عليه السلام ) فَلَمْ يَزَلْ هُنَاكَ إِلَى أَنْ وَلِيَ عُمَرُ بْنُ الْخَطَّابِ فَسَأَلَ النَّاسَ مَنْ مِنْكُمْ يَعْرِفُ الْمَكَانَ الَّذِي كَانَ فِيهِ الْمَقَامُ فَقَالَ رَجُلٌ أَنَا قَدْ كُنْتُ أَخَذْتُ مِقْدَارَهُ بِنِسْعٍ فَهُوَ عِنْدِي فَقَالَ ائْتِنِي بِهِ فَأَتَاهُ بِهِ فَقَاسَهُ ثُمَّ رَدَّهُ إِلَى ذَلِكَ الْمَكَانِ

And the place of the Standing Place (of Ibrahim^-as) is that which Ibrahim^-as had placed it by the wall of the House. So it did not cease to be over there until the people of the Pre-Islamic period transferred it to the place in which it is in today. So when the Prophet^-saww conquered Makkah, he^-saww returned it to the place where Ibrahim^-as had (originally) placed it. So it did not cease to be over there until the rule of Umar Bin Al-Khattab. So he asked, ‘Who are the ones from you who recognise the place which the Standing Place (of Ibrahim^-as) used to be in?’ So a man said, ‘I do. I had taken its measurement with a belt, so it is with me’. So he said, ‘Come to me with it’. So he went to him with it. So he (Umar) measured it, then returned it to that place (of the Pre-Islamic period)’.^[23] Also in Ahtijaj e Tabrasi, الإحتجاج على أهل اللجاج (للطبرسي)، ج‏1، ص: 264

[24]   Bihar Al-Anwaar V 82 – The Book Salat  – Ch 55 H 5,                           بحار الأنوار (ط – بيروت)، ج‏82، ص: 260                   

[25] Nahj Al Balagah – Sermon No. 229

[26] Nahj Al Balagah – Sermon No. 230

[27] Nahj Al Balagah – Sermon No. 231

[28] Nahj Al Balagah – Sermon No. 232

[29] Nahj Al Balagah – Sermon No. 233

[30] Nahj Al Balagah – Sermon No. 234

[31] Nahj Al Balagah – Sermon No. 235

[32] Sura Yusuf (Joseph) 12 – From Ayat: 84 to 86

[33] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 30

[34] Al Kafi V 1 – The Book of Divine Authority, CH 114, H 3 – Al-Kafi الكافي – Volume 1 | (hubeali.com),

[35] Bihar Al Anwaar – V 22, The book of our Prophet^-saww, P 4 Ch 1 H 16

[36] Bihar Al-Anwaar – V 20, The book of our Prophet^-saww, P 3 Ch 12 H 3

[37] Bihar Al-Anwaar – V 20, The book of our Prophet^-saww, P 3 Ch 12 H 28

[38] Bihar Al-Anwaar – V 22, The book of our Prophet^-saww, P 4 Ch 5 H 25

[39] Bihar Al-Anwaar – V 21, The book of our Prophet^-saww, P 3 Ch 24 H 9

[40] Bihar Al-Anwaar – V 21, The book of our Prophet^-saww, P 3 Ch 24 H 8

[41] Nahj Al Balagah – Sermon No. 236

[42] Nahj Al Balagah – Sermon No. 237

[43] Nahj Al Balagah – Sermon No. 238

[44] Nahj Al Balagah – Sermon No. 239

[45] Nahj Al Balagah – Sermon No. 240

[46] Nahj Al Balagah – Sermon No. 241

[47] Nahj Al Balagah – Letter No. 1

[48] Nahj Al Balagah – Letter No. 2

[49] Nahj Al Balagah – Letter No. 3

[50] Nahj Al Balagah – Letter No. 4

[51] Nahj Al Balagah – Letter No. 5

[52] Nahj Al Balagah – Letter No. 6

[53] Nahj Al Balagah – Letter No. 7

[54] Nahj Al Balagah – Letter No. 8

[55] Nahj Al Balagah – Letter No. 9

[56] Nahj Al Balagah – Letter No. 10

[57] Nahj Al Balagah – Letter No. 11

[58] Nahj Al Balagah – Letter No. 12

[59] Nahj Al Balagah – Letter No. 13

[60] Nahj Al Balagah – Letter No. 14

[61] Nahj Al Balagah – Letter No. 15

[62] Nahj Al Balagah – Letter No. 16

[63] Nahj Al Balagah – Letter No. 17

[64] Nahj Al Balagah – Letter No. 18

[65] Nahj Al Balagah – Letter No. 19

[66] Nahj Al Balagah – Letter No. 20

[67] Nahj Al Balagah – Letter No. 21

[68] Nahj Al Balagah – Letter No. 22

[69] Nahj Al Balagah – Letter No. 23

[70] Nahj Al Balagah – Letter No. 24

[71] Nahj Al Balagah – Letter No. 25

[72] Nahj Al Balagah – Letter No. 26

[73] Nahj Al Balagah – Letter No. 27

[74] Nahj Al Balagah – Letter No. 28

[75] Nahj Al Balagah – Letter No. 29

[76] Nahj Al Balagah – Letter No. 30

[77] Nahj Al Balagah – Letter No. 31

[78] Nahj Al Balagah – Letter No. 32

[79] Nahj Al Balagah – Letter No. 33

[80] Nahj Al Balagah – Letter No. 34

[81] Nahj Al Balagah – Letter No. 35

[82] Nahj Al Balagah – Letter No. 36

[83] Nahj Al Balagah – Letter No. 37

[84] Nahj Al Balagah – Letter No. 38

[85] Nahj Al Balagah – Letter No. 39

[86] Nahj Al Balagah – Letter No. 40

[87] Nahj Al Balagah – Letter No. 41

[88] Nahj Al Balagah – Letter No. 42

[89] Nahj Al Balagah – Letter No. 43

[90] Nahj Al Balagah – Letter No. 44

[91] Nahj Al Balagah – Letter No. 45

[92] Nahj Al Balagah – Letter No. 46

[93] Nahj Al Balagah – Letter No. 47

[94] Nahj Al Balagah – Letter No. 48

[95] Nahj Al Balagah – Letter No. 49

[96] Nahj Al Balagah – Letter No. 50