نهج البلاغة

NAHJ AL-BALAGAH

NAHJ AL-BALAGAH Part 5

NAHJ AL-BALAGAH Part 5 out of 5

خطب أمير المؤمنين عليه السلام‏

SERMONS OF AMIR AL MOMINEEN^-asws

May the greetings be upon him^-asws

50 و من كتاب له ع إلى أمرائه على الجيش‏

51 و من كتاب له ع إلى عماله على الخراج‏

Letter 51 – From a letter of his^-asws to his^-asws office bearer upon the taxes

مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى أَصْحَابِ الْخَرَاجِ أَمَّا بَعْدُ فَإِنَّ مَنْ لَمْ يَحْذَرْ مَا هُوَ [سَائِرٌ] صَائِرٌ إِلَيْهِ لَمْ يُقَدِّمْ لِنَفْسِهِ مَا يُحْرِزُهَا وَ اعْلَمُوا أَنَّ مَا كُلِّفْتُمْ بِهِ يَسِيرٌ وَ أَنَّ ثَوَابَهُ كَثِيرٌ وَ لَوْ لَمْ يَكُنْ فِيمَا نَهَى اللَّهُ عَنْهُ مِنَ الْبَغْيِ وَ الْعُدْوَانِ عِقَابٌ يُخَافُ لَكَانَ فِي ثَوَابِ اجْتِنَابِهِ مَا لَا عُذْرَ فِي تَرْكِ طَلَبِهِ

‘From a servant of Allah^-azwj Ali^-asws Amir Al-Momineen, to the officers of the taxation. As for after, one who is not cautious of what he is coming to will not advance for himself what would protect it. And know that what you are encumbered with is easy and that its rewards are a lot, and even if there was no fear of punishment regarding what Allah^-azwj has Prohibited from, of the rebellion and the aggression, the rewards in keeping away from what there is no excuse in leaving its seeking (would be sufficient).

فَأَنْصِفُوا النَّاسَ مِنْ أَنْفُسِكُمْ وَ اصْبِرُوا لِحَوَائِجِهِمْ فَإِنَّكُمْ خُزَّانُ‏ الرَّعِيَّةِ وَ وُكَلَاءُ الْأُمَّةِ وَ سُفَرَاءُ الْأَئِمَّةِ وَ لَا تُحْشِمُوا أَحَداً عَنْ حَاجَتِهِ وَ لَا تَحْبِسُوهُ عَنْ طَلِبَتِهِ‏ وَ لَا تَبِيعُنَّ [النَّاسَ‏] لِلنَّاسِ فِي الْخَرَاجِ كِسْوَةَ شِتَاءٍ وَ لَا صَيْفٍ وَ لَا دَابَّةً يَعْتَمِلُونَ عَلَيْهَا وَ لَا عَبْداً وَ لَا تَضْرِبُنَّ أَحَداً سَوْطاً لِمَكَانِ دِرْهَمٍ‏

So, be fair with the people from yourselves and be patient for their needs, for you are the treasurers of the citizens and representatives of the community and ambassadors of the leaders, and do not avoid anyone about his needs and do not withhold him from seeking it, nor pursue the people regarding the taxes, neither winter clothes nor summer clothes, nor animals they are dependent upon, nor slaves, and do not hit anyone with a whip in place of a Dirham.

وَ لَا تَمَسُّنَّ مَالَ أَحَدٍ مِنَ النَّاسِ مُصَلٍّ وَ لَا مُعَاهَدٍ إِلَّا أَنْ تَجِدُوا فَرَساً أَوْ سِلَاحاً يُعْدَى بِهِ عَلَى أَهْلِ الْإِسْلَامِ فَإِنَّهُ لَا يَنْبَغِي لِلْمُسْلِمِ أَنْ يَدَعَ ذَلِكَ فِي أَيْدِي أَعْدَاءِ الْإِسْلَامِ فَيَكُونَ شَوْكَةً عَلَيْهِ

And do not touch the wealth of anyone from the people, neither a praying one nor a protected (people of the Book), except if you find a horse, or weapons he is preparing with against the people of Al-Islam, for it is not befitting for the Muslim that he leaves that in the hands of the enemies of Al-Islam, so it would become a thorn against him.

وَ لَا تَدَّخِرُوا أَنْفُسَكُمْ نَصِيحَةً وَ لَا الْجُنْدَ حُسْنَ سِيرَةٍ وَ لَا الرَّعِيَّةَ مَعُونَةً وَ لَا دِينَ اللَّهِ قُوَّةً وَ [أَبْلُوهُ فِي سَبِيلِ‏] أَبْلُوا فِي سَبِيلِ اللَّهِ مَا اسْتَوْجَبَ عَلَيْكُمْ فَإِنَّ اللَّهَ سُبْحَانَهُ قَدِ اصْطَنَعَ‏ عِنْدَنَا وَ عِنْدَكُمْ أَنْ نَشْكُرَهُ بِجُهْدِنَا وَ أَنْ نَنْصُرَهُ بِمَا بَلَغَتْ قُوَّتُنَا وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ‏

And neither deny yourselves of the advice, nor the army of the good conduct, nor the citizen of any assistance, not the religion of Allah^-azwj of any strength, and go in His^-azwj Way what is obligated upon you, for Allah^-azwj the Glorious has Desired with us and you that we should thank Him^-azwj by our striving, and that we should help Him^-azwj of what our strength reaches, and there is neither strength except with Allah^-azwj the Exalted, the Magnificent’.[1]

52 و من كتاب له ع إلى أمراء البلاد في معنى الصلاة

Letter 52 – And from a letter of his^-asws to the commanders of the city regarding the meaning of Salat

أَمَّا بَعْدُ فَصَلُّوا بِالنَّاسِ الظُّهْرَ حَتَّى تَفِي‏ءَ الشَّمْسُ [مِثْلَ‏] مِنْ مَرْبِضِ الْعَنْزِ وَ صَلُّوا بِهِمُ الْعَصْرَ وَ الشَّمْسُ بَيْضَاءُ حَيَّةٌ فِي عُضْوٍ مِنَ النَّهَارِ حِينَ يُسَارُ فِيهَا فَرْسَخَانِ وَ صَلُّوا بِهِمُ الْمَغْرِبَ حِينَ يُفْطِرُ الصَّائِمُ وَ يَدْفَعُ‏ الْحَاجُّ إِلَى مِنًى وَ صَلُّوا بِهِمُ الْعِشَاءَ حِينَ يَتَوَارَى الشَّفَقُ إِلَى ثُلُثِ اللَّيْلِ وَ صَلُّوا بِهِمُ الْغَدَاةَ وَ الرَّجُلُ يَعْرِفُ وَجْهَ صَاحِبِهِ وَ صَلُّوا بِهِمْ صَلَاةَ أَضْعَفِهِمْ‏ وَ لَا تَكُونُوا فَتَّانِينَ‏

‘As for after, pray Al-Zohr Salat with the people when the sun casts a shadow like the goat pen, and pray Al-Asr Salat with them and the sun is white in the course of the day travelling two Farsakhs in it, and pray Al-Maghrib with them when the fasting one breaks (his Fast), and the pilgrim departs (from Arafaat), and pray Al-Isha Salat with them when the redness is covered up to a third of the night, and pray the morning Salat with them and the man can recognise the face of his companion, and pray Salat with them Salat of their weak ones and do not become troublesome (by unnecessarily prolonging congregational Salat)’.[2]

53 و من كتاب له ع كتبه للأشتر النخعي [رحمه الله‏] لما ولاه على مصر و أعمالها حين اضطرب أمر أميرها محمد بن أبي بكر، و هو أطول عهد كتبه و أجمعه للمحاسن.

Letter 53 – And from a letter of his^-asws he^-asws had written to Al-Ashtar Al-Nakhaie, may Allah^-azwj have Mercy on him when he^-asws made him^-asws ruler of Egypt and its office bearers, when the matter of Muhammad Bin Abu Bakr, may Allah^-azwj have Mercy on him, became precarious, and it is the longest of pacts he^-asws had written and it is a collection of the goodness: –

بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ هَذَا مَا أَمَرَ بِهِ عَبْدُ اللَّهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ مَالِكَ بْنَ الْحَارِثِ الْأَشْتَرَ فِي عَهْدِهِ إِلَيْهِ حِينَ وَلَّاهُ مِصْرَ جِبَايَةَ خَرَاجِهَا وَ جِهَادَ عَدُوِّهَا وَ اسْتِصْلَاحَ أَهْلِهَا وَ عِمَارَةَ بِلَادِهَا

In the Name of Allah^-azwj the Beneficent, the Merciful! This is what a servant of Allah^-azwj Ali^‑asws, Amir Al-Momineen instructs Malik Bin Al-Haris Al-Ashtar with, in his^-asws pact to him where he^-asws is making him a ruler of Egypt, collector of its taxes, and fighting against its enemies, and betterment of its people, and build its cities.

أَمَرَهُ بِتَقْوَى اللَّهِ وَ إِيثَارِ طَاعَتِهِ وَ اتِّبَاعِ مَا أَمَرَ بِهِ فِي كِتَابِهِ مِنْ فَرَائِضِهِ وَ سُنَنِهِ‏ الَّتِي لَا يَسْعَدُ أَحَدٌ إِلَّا بِاتِّبَاعِهَا وَ لَا يَشْقَى إِلَّا مَعَ جُحُودِهَا وَ إِضَاعَتِهَا

He^-asws instructs him with fearing Allah^-azwj and give preference to obeying Him^-azwj and following whatever He^-azwj has Commanded with in His^-azwj Book, from its Obligations and its Sunnahs which no one can be fortunate except by following it, nor be wretched except with rejecting it and wasting it.

وَ أَنْ يَنْصُرَ اللَّهَ سُبْحَانَهُ بِيَدِهِ وَ قَلْبِهِ وَ لِسَانِهِ فَإِنَّهُ جَلَّ اسْمُهُ قَدْ تَكَفَّلَ بِنَصْرِ مَنْ نَصَرَهُ وَ إِعْزَازِ مَنْ أَعَزَّهُ

And that he should help Allah^-azwj Glorious by his hands, and his heart, and his tongue for He^‑azwj, Majestic is His^-azwj Name has Guaranteed to Help the one who helps Him^-azwj, and Honour the one who honours Him^-azwj.

وَ أَمَرَهُ أَنْ يَكْسِرَ مِنْ نَفْسِهِ عِنْدَ الشَّهَوَاتِ‏ وَ يَزَعَهَا عِنْدَ الْجَمَحَاتِ فَإِنَّ النَّفْسَ أَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ اللَّهُ

And he^-asws instructs him to break himself off from the lustful desires and restrain these during their increase, for the soul instructs with the evil except what Allah^-azwj Mercies.

ثُمَّ اعْلَمْ يَا مَالِكُ أَنِّي قَدْ وَجَّهْتُكَ إِلَى بِلَادٍ قَدْ جَرَتْ عَلَيْهَا دُوَلٌ قَبْلَكَ مِنْ عَدْلٍ وَ جَوْرٍ وَ أَنَّ النَّاسَ يَنْظُرُونَ مِنْ أُمُورِكَ فِي مِثْلِ الَّذِي مَا كُنْتَ‏ تَنْظُرُ فِيهِ مِنْ أُمُورِ الْوُلَاةِ قَبْلَكَ وَ يَقُولُونَ فِيكَ مَا كُنْتَ تَقُولُ فِيهِمْ

Then know, O Malik! I^-asws have sent you to a city, the governments have flowed upon it before you, from just ones and tyrannous, and that the people are looking at your affairs in an example of those which you used to look at, from the affairs of the rulers before you, and they would be saying regarding you what you used to say regarding them.

وَ إِنَّمَا يُسْتَدَلُّ عَلَى الصَّالِحِينَ بِمَا يُجْرِي اللَّهُ لَهُمْ عَلَى أَلْسُنِ عِبَادِهِ فَلْيَكُنْ أَحَبَّ الذَّخَائِرِ إِلَيْكَ ذَخِيرَةُ الْعَمَلِ الصَّالِحِ

And rather what points upon the righteous is due to what Allah^-azwj Causes to flow for them upon the tongues of His^-azwj servant. So, let the most beloved of the treasures to you be the treasure of righteous deeds.

فَامْلِكْ هَوَاكَ وَ شُحَّ بِنَفْسِكَ عَمَّا لَا يَحِلُّ لَكَ فَإِنَّ الشُّحَّ بِالنَّفْسِ الْإِنْصَافُ مِنْهَا فِيمَا أَحَبَّتْ أَوْ كَرِهَتْ وَ أَشْعِرْ قَلْبَكَ الرَّحْمَةَ لِلرَّعِيَّةِ وَ الْمَحَبَّةَ لَهُمْ وَ اللُّطْفَ بِهِمْ وَ لَا تَكُونَنَّ عَلَيْهِمْ سَبُعاً ضَارِياً تَغْتَنِمْ أَكْلَهُمْ فَإِنَّهُمْ صِنْفَانِ إِمَّا أَخٌ لَكَ فِي الدِّينِ وَ إِمَّا نَظِيرٌ لَكَ فِي الْخَلْقِ‏

Control your personal desires and diminish yourself from what is not permissible for you, for diminishing the self is the fairness from it regarding what it loves or it dislikes; and make your heart to be aware of being merciful to the citizens and the love for them, and the kindness with them, and do not become upon them like a predatory wild animal to devour them. They are of two types, either a brother to you in religion or a match for you in the creation.

يَفْرُطُ مِنْهُمُ الزَّلَلُ وَ تَعْرِضُ لَهُمُ الْعِلَلُ وَ يُؤْتَى عَلَى أَيْدِيهِمْ فِي الْعَمْدِ وَ الْخَطَإِ فَأَعْطِهِمْ مِنْ عَفْوِكَ وَ صَفْحِكَ مِثْلَ الَّذِي تُحِبُّ أَنْ يُعْطِيَكَ اللَّهُ مِنْ عَفْوِهِ وَ صَفْحِهِ فَإِنَّكَ فَوْقَهُمْ وَ وَالِي الْأَمْرِ عَلَيْكَ فَوْقَكَ وَ اللَّهُ فَوْقَ مَنْ وَلَّاكَ وَ قَدِ اسْتَكْفَاكَ أَمْرَهُمْ وَ ابْتَلَاكَ بِهِمْ

The slips would be excessive from them and so present the reasons to them and give upon their hands during the deliberate (errors) and the mistakes, so give them from your pardons and your excuses similar to that which you would love Allah^-azwj to Grant you from His^-azwj Pardon and His^-azwj Excusing, for you are above them and there is a Master^-asws of the Command upon you, above you, and Allah^-azwj is above the one^-asws who placed you in charge, and He^-azwj has Got you to manage their affairs and Tried you with them.

وَ لَا تَنْصِبَنَّ نَفْسَكَ لِحَرْبِ اللَّهِ فَإِنَّهُ لَا يَدَيْ لَكَ بِنَقِمَتِهِ وَ لَا غِنَى بِكَ عَنْ عَفْوِهِ وَ رَحْمَتِهِ وَ لَا تَنْدَمَنَّ عَلَى عَفْوٍ وَ لَا تَبْجَحَنَّ بِعُقُوبَةٍ وَ لَا تُسْرِعَنَّ إِلَى بَادِرَةٍ وَجَدْتَ عَنْهَا مَنْدُوحَةً وَ لَا تَقُولَنَّ إِنِّي مُؤَمَّرٌ آمُرُ فَأُطَاعُ فَإِنَّ ذَلِكَ إِدْغَالٌ فِي الْقَلْبِ وَ مَنْهَكَةٌ لِلدِّينِ وَ تَقَرُّبٌ مِنَ الْغَيْرِ

And do not install yourself to be at war against Allah^-azwj for there is no hand (of defence) for you with His^-azwj Vengeance nor are you needless from His^-azwj Pardon and His^-azwj Mercy. And do not regret upon having pardoned (someone) nor should you boast with punishing (someone), and do not be quick to any gesture you would find a choice from it, nor should you be saying, ‘I am in charge of the command so obey!’, for that is a warfare in the hearing and exhaustion for the religion, and you will draw near to the ruination.

وَ إِذَا أَحْدَثَ لَكَ مَا أَنْتَ فِيهِ مِنْ سُلْطَانِكَ أُبَّهَةً أَوْ مَخِيلَةً فَانْظُرْ إِلَى عِظَمِ مُلْكِ اللَّهِ سُبْحَانَهُ فَوْقَكَ وَ قُدْرَتِهِ مِنْكَ عَلَى مَا لَا تَقْدِرُ عَلَيْهِ مِنْ نَفْسِكَ فَإِنَّ ذَلِكَ يُطَامِنُ إِلَيْكَ مِنْ طِمَاحِكَ وَ يَكُفُّ عَنْكَ مِنْ غَرْبِكَ وَ يَفِي‏ءُ إِلَيْكَ بِمَا عَزَبَ عَنْكَ مِنْ عَقْلِكَ

And when it occurs for you fanciness or imaginative of what you are in of your authority, then look at the Magnificent of the Kingdom of Allah^-azwj the Glorious above you, and His^-azwj Power from you upon what you will not be able upon from yourself, for in that would be subsidence of your haughtiness and refrain you from being angry and bring back to you what had been lost from you, from your intellect.

إِيَّاكَ وَ مُسَامَاةَ اللَّهِ فِي عَظَمَتِهِ وَ التَّشَبُّهَ بِهِ فِي جَبَرُوتِهِ فَإِنَّ اللَّهَ يُذِلُّ كُلَّ جَبَّارٍ وَ يُهِينُ كُلَّ مُخْتَالٍ

Beware of comparing with Allah^-azwj in His^-azwj Magnificent and the resembling with Him^-azwj in His^-azwj Authority, for Allah^-azwj Disgraces every tyrant and Weakens every haughty one.

أَنْصِفِ اللَّهَ وَ أَنْصِفِ النَّاسَ مِنْ نَفْسِكَ وَ مِنْ خَاصَّةِ أَهْلِكَ وَ مَنْ لَكَ فِيهِ هَوًى مِنْ رَعِيَّتِكَ فَإِنَّكَ إِنْ لَا تَفْعَلْ تَظْلِمْ وَ مَنْ ظَلَمَ عِبَادَ اللَّهِ كَانَ اللَّهُ خَصْمَهُ دُونَ عِبَادِهِ وَ مَنْ خَاصَمَهُ اللَّهُ أَدْحَضَ حُجَّتَهُ وَ كَانَ لِلَّهِ حَرْباً حَتَّى يَنْزِعَ وَ يَتُوبَ وَ لَيْسَ شَيْ‏ءٌ أَدْعَى إِلَى تَغْيِيرِ نِعْمَةِ اللَّهِ وَ تَعْجِيلِ نَقِمَتِهِ مِنْ إِقَامَةٍ عَلَى ظُلْمٍ فَإِنَّ اللَّهَ يَسْمَعُ دَعْوَةَ الْمَظْلُومِينَ وَ هُوَ لِلظَّالِمِينَ بِالْمِرْصَادِ

Be fair with Allah^-azwj and be fair with the people from yourself, and from the special ones of your family, and the ones from your citizens in whom is a personal desire for you, for if you do not do so, you would be unjust, and the ones who oppresses servants of Allah^-azwj, Allah^-azwj would Contend him besides His^-azwj servants, and the one whom Allah^-azwj Contends, would Refute his argument, and he would be at war against Allah^-azwj until he ceases and repents. And there isn’t anything more inviting to changing a bounty of Allah^-azwj and hastens His^-azwj Vengeance (Reprisal) than staying upon an injustice, for Allah^-azwj Hears supplication of the oppressed and He^-azwj is with the ambush to the oppressors.

وَ لْيَكُنْ أَحَبَّ الْأُمُورِ إِلَيْكَ أَوْسَطُهَا فِي الْحَقِّ وَ أَعَمُّهَا فِي الْعَدْلِ وَ أَجْمَعُهَا لِرِضَا الرَّعِيَّةِ فَإِنَّ سُخْطَ الْعَامَّةِ يُجْحِفُ بِرِضَى الْخَاصَّةِ وَ إِنَّ سُخْطَ الْخَاصَّةِ يُغْتَفَرُ مَعَ رِضَى الْعَامَّةِ

Let the most beloved of the matters to you be its moderate ones regarding the rights, and its general regarding the justice, and collective to the pleasure of the citizens, for the disagreement of the public would eradicate the agreement of the particular ones, and that the disagreement of the particular ones would be disregarded with the agreement of the public.

وَ لَيْسَ أَحَدٌ مِنَ الرَّعِيَّةِ أَثْقَلَ عَلَى الْوَالِي مَئُونَةً فِي الرَّخَاءِ وَ أَقَلَّ مَعُونَةً لَهُ فِي الْبَلَاءِ وَ أَكْرَهَ لِلْإِنْصَافِ وَ أَسْأَلَ بِالْإِلْحَافِ وَ أَقَلَّ شُكْراً عِنْدَ الْإِعْطَاءِ وَ أَبْطَأَ عُذْراً عَنِ الْمَنْعِ وَ أَضْعَفَ صَبْراً عِنْدَ مُلِمَّاتِ الدَّهْرِ مِنْ أَهْلِ الْخَاصَّةِ

And there isn’t anyone from the citizens who is heavier upon the ruler for assistance during the prosperity, and less assistance to him during the afflictions, and more disliking to the fairness, and more persistent with asking the favours, and less gratefulness during the awards, and delaying the excusing during the refusal, and weaker of patience during the discomforts of the times, than the special people.

وَ إِنَّمَا عَمُودُ الدِّينِ وَ جِمَاعُ الْمُسْلِمِينَ وَ الْعُدَّةُ لِلْأَعْدَاءِ الْعَامَّةُ مِنَ الْأُمَّةِ فَلْيَكُنْ صِغْوُكَ لَهُمْ وَ مَيْلُكَ مَعَهُمْ وَ لْيَكُنْ أَبْعَدَ رَعِيَّتِكَ مِنْكَ وَ أَشْنَأَهُمْ عِنْدَكَ أَطْلَبُهُمْ لِمَعَايِبِ النَّاسِ فَإِنَّ فِي النَّاسِ عُيُوباً الْوَالِي أَحَقُّ مَنْ سَتَرَهَا

And rather, pillars of the religion, and unity of the Muslims, and the numbers to the enemies are the generality from the community, so let your listening be to them and your inclining along with them and let the remotest of your citizens from you their adversarial in your presence be their most inquisitive to the shortcoming of the people. For sure there would be faults in the people, and the rulers are the most rightful one to conceal these.

فَلَا تَكْشِفَنَّ عَمَّا غَابَ عَنْكَ مِنْهَا فَإِنَّمَا عَلَيْكَ تَطْهِيرُ مَا ظَهَرَ لَكَ وَ اللَّهُ يَحْكُمُ عَلَى مَا غَابَ عَنْكَ فَاسْتُرِ الْعَوْرَةَ مَا اسْتَطَعْتَ يَسْتُرِ اللَّهُ مِنْكَ مَا تُحِبُّ سَتْرَهُ مِنْ رَعِيَّتِكَ

So, do not uncover from what is hidden from it, for rather it is upon you to cleanse whatever is revealed to you, and Allah^-azwj will Judge upon what is hidden from you, therefore conceal the shame as much as you can with the Veil of Allah^-azwj from you, what you would love its concealment from your citizens.

أَطْلِقْ عَنِ النَّاسِ عُقْدَةَ كُلِّ حِقْدٍ وَ اقْطَعْ عَنْكَ سَبَبَ كُلِّ وِتْرٍ وَ تَغَابَ عَنْ كُلِّ مَا لَا يَضِحُ لَكَ‏ وَ لَا تَعْجَلَنَّ إِلَى تَصْدِيقِ سَاعٍ فَإِنَّ السَّاعِيَ غَاشٌّ وَ إِنْ‏ تَشَبَّهَ بِالنَّاصِحِينَ

Free from the people the knot of every grudge and cut off from you the cause of every string (enmity) and be absent from all what is not clear to you, and do not be hasty to ratify a backbiter, for the backbiter is a cheat and even he resembles with the advisers.

وَ لَا تُدْخِلَنَّ فِي مَشُورَتِكَ بَخِيلًا يَعْدِلُ بِكَ عَنِ الْفَضْلِ وَ يَعِدُكَ الْفَقْرَ وَ لَا جَبَاناً يُضْعِفُكَ عَنِ الْأُمُورِ وَ لَا حَرِيصاً يُزَيِّنُ لَكَ الشَّرَهَ بِالْجَوْرِ فَإِنَّ الْبُخْلَ وَ الْجُبْنَ وَ الْحِرْصَ غَرَائِزُ شَتَّى يَجْمَعُهَا سُوءُ الظَّنِّ بِاللَّهِ

And do not include a miser among your consultants. He would point you away from the grace and threaten you of the poverty, nor a coward, he would weaken you from the affairs, nor a greedy one, he would adorn for you the evil with the tyranny, for the miserliness and the cowardliness and the greed are various instincts combined by evil thoughts with Allah^-azwj.

إِنَّ شَرَّ وُزَرَائِكَ مَنْ كَانَ لِلْأَشْرَارِ قَبْلَكَ وَزِيراً وَ مَنْ شَرِكَهُمْ فِي الْآثَامِ فَلَا يَكُونَنَّ لَكَ بِطَانَةً فَإِنَّهُمْ أَعْوَانُ الأئمة [الْأَثَمَةِ] وَ إِخْوَانُ الظَّلَمَةِ وَ أَنْتَ وَاجِدٌ مِنْهُمْ خَيْرَ الْخَلَفِ مِمَّنْ لَهُ مِثْلُ آرَائِهِمْ وَ نَفَاذِهِمْ وَ لَيْسَ عَلَيْهِ مِثْلُ آصَارِهِمْ وَ أَوْزَارِهِمْ وَ آثَامِهِمْ مِمَّنْ لَمْ يُعَاوِنْ ظَالِماً عَلَى ظُلْمِهِ وَ لَا آثِماً عَلَى إِثْمِهِ أُولَئِكَ أَخَفُّ عَلَيْكَ مَئُونَةً وَ أَحْسَنُ لَكَ مَعُونَةً وَ أَحْنَى عَلَيْكَ عَطْفاً وَ أَقَلُّ لِغَيْرِكَ إِلْفاً فَاتَّخِذْ أُولَئِكَ خَاصَّةً لِخَلَوَاتِكَ وَ حَفَلَاتِكَ

The evilest of your ministers is the one who had been a minister for the evil (rulers) before you, and one who participated with them in the sins, so do not let them become confidants for you for they are supporters of the sinners and brothers of the oppressors; and you will find better replacements than them from the ones who has a view like their and their implementations and there wouldn’t be upon him like their support (of tyrants), and their burdens, and their sins, from the ones who did not support any oppressor upon his injustice, nor any sinner upon his sin, and they would be lighter upon you of provision and better for you in support and more inclining towards you with compassion and less towards others, therefore take them as special ones for your private and public matters.

ثُمَّ لْيَكُنْ آثَرُهُمْ عِنْدَكَ أَقْوَلَهُمْ بِمُرِّ الْحَقِّ لَكَ وَ أَقَلَّهُمْ مُسَاعَدَةً فِيمَا يَكُونُ مِنْكَ مِمَّا كَرِهَ اللَّهُ لِأَوْلِيَائِهِ وَاقِعاً ذَاكَ مِنْ هَوَاكَ حَيْثُ وَقَعَ

Then let the most preferential in your presence be their most speaker with the bitter truth to you, and the least of them in assisting in what happens from you what Allah^-azwj Dislikes for His^-azwj friends. That is occurring from your personal desires when it occurs.

وَ الْصَقْ بِأَهْلِ الْوَرَعِ وَ الصِّدْقِ ثُمَّ رُضْهُمْ عَلَى أَنْ لَا يُطْرُوكَ وَ لَا يَبْجَحُوكَ بِبَاطِلٍ لَمْ تَفْعَلْهُ فَإِنَّ كَثْرَةَ الْإِطْرَاءِ تُحْدِثُ الزَّهْوَ وَ تُدْنِي مِنَ الْغِرَّةِ

And stick with the people of devoutness and the truthfulness, then please them upon a condition that they should neither praise you nor make you happy with the falsities you did not do, for most of the praises brings about the pride and draws near to the haughtiness.

وَ لَا يَكُونَنَّ الْمُحْسِنُ وَ الْمُسِي‏ءُ عِنْدَكَ بِمَنْزِلَةٍ سَوَاءٍ فَإِنَّ فِي ذَلِكَ تَزْهِيداً لِأَهْلِ الْإِحْسَانِ فِي الْإِحْسَانِ وَ تَدْرِيباً لِأَهْلِ الْإِسَاءَةِ عَلَى الْإِسَاءَةِ وَ أَلْزِمْ كُلًّا مِنْهُمْ مَا أَلْزَمَ نَفْسَهُ

And do not let the good doer and the evil doer be at the same status in your presence, for if that would be dissuasion for the people of the good regarding the good deeds and a persuasion for the people of the evil upon the evil deeds and necessitate each one of them what he has necessitated himself.

وَ اعْلَمْ أَنَّهُ لَيْسَ شَيْ‏ءٌ بِأَدْعَى إِلَى حُسْنِ ظَنِّ وَالٍ بِرَعِيَّتِهِ مِنْ إِحْسَانِهِ إِلَيْهِمْ وَ تَخْفِيفِهِ الْمَئُونَاتِ عَنْهُمْ وَ تَرْكِ اسْتِكْرَاهِهِ إِيَّاهُمْ عَلَى مَا لَيْسَ لَهُ قِبَلَهُمْ فَلْيَكُنْ مِنْكَ فِي ذَلِكَ أَمْرٌ يَجْتَمِعُ لَكَ بِهِ حُسْنُ الظَّنِّ بِرَعِيَّتِكَ فَإِنَّ حُسْنَ الظَّنِّ يَقْطَعُ عَنْكَ نَصَباً طَوِيلًا

And know, there isn’t anything more conducive to good thoughts of a ruler by his citizens that his good favours to them, and his lightening of the hardships from them, and leave being abhorrent to them upon what isn’t for him before them. So, let it happen from you regarding that matter, be a collect of good thoughts for you by your citizens for the good thinking would cut off from you prolonged hostilities.

وَ إِنَّ أَحَقَّ مَنْ حَسُنَ ظَنُّكَ بِهِ لَمَنْ حَسُنَ بَلَاؤُكَ عِنْدَهُ وَ إِنَّ أَحَقَّ مَنْ سَاءَ ظَنُّكَ بِهِ لَمَنْ سَاءَ بَلَاؤُكَ عِنْدَهُ

And that the most rightful one of good thoughts with him is for the one whom you have been good to in his afflictions, and the most rightful one of evil thoughts with him is for the one you have been with bad treatment towards him.

وَ لَا تَنْقُضْ سُنَّةً صَالِحَةً عَمِلَ بِهَا صُدُورُ هَذِهِ الْأُمَّةِ وَ اجْتَمَعَتْ بِهَا الْأُلْفَةُ وَ صَلَحَتْ عليه [عَلَيْهَا] الرَّعِيَّةُ

Do not discontinue any righteous conduct which most of this community is working with and have united upon with prosperity, and the citizens are reconciled upon.

وَ لَا تُحْدِثَنَّ سُنَّةً تَضُرُّ بِشَيْ‏ءٍ مِنْ مَاضِي تِلْكَ السُّنَنِ فَيَكُونَ الْأَجْرُ لِمَنْ سَنَّهَا وَ الْوِزْرُ عَلَيْكَ بِمَا نَقَضْتَ مِنْهَا

And do not innovate any conduct harming anything from the past conducts, for the recompense would be for the one who conducts by it and the burden would be upon you due to what you discontinued from it.

وَ أَكْثِرْ مُدَارَسَةَ الْعُلَمَاءِ وَ مُنَاقَشَةَ الْحُكَمَاءِ فِي تَثْبِيتِ مَا صَلَحَ عَلَيْهِ أَمْرُ بِلَادِكَ وَ إِقَامَةِ مَا اسْتَقَامَ بِهِ النَّاسُ قَبْلَكَ

And frequent the conferences of the learned and discussion with the wise ones in affirming what upon it is the betterment of your country and establishing what the people before you were being straightened with it.

وَ اعْلَمْ أَنَّ الرَّعِيَّةَ طَبَقَاتٌ لَا يَصْلُحُ بَعْضُهَا إِلَّا بِبَعْضٍ وَ لَا غِنَى بِبَعْضِهَا عَنْ بَعْضٍ فَمِنْهَا جُنُودُ اللَّهِ وَ مِنْهَا كُتَّابُ الْعَامَّةِ وَ الْخَاصَّةِ وَ مِنْهَا قُضَاةُ الْعَدْلِ وَ مِنْهَا عُمَّالُ الْإِنْصَافِ وَ الرِّفْقِ وَ مِنْهَا أَهْلُ الْجِزْيَةِ وَ الْخَرَاجِ مِنْ أَهْلِ الذِّمَّةِ وَ مُسْلِمَةِ النَّاسِ وَ مِنْهَا التُّجَّارُ وَ أَهْلُ الصِّنَاعَاتِ وَ مِنْهَا الطَّبَقَةُ السُّفْلَى مِنْ ذَوِي الْحَاجَةِ وَ الْمَسْكَنَةِ

And know that the citizens are in layers, some of them are not correct except with some, nor are some of them needless from others. From these are armies of Allah^-azwj, and from these are secretaries of the general public and the special ones, and from these is judges of the justice, and from these are officers of the fairness and the friendship, and from these are the people of taxation and the levies from the ones under the responsibility and the general Muslims, and from these are the traders and the people of manufacturing, and from these is the lower level from the ones with the need and the destitution.

وَ كُلٌّ قَدْ سَمَّى اللَّهُ لَهُ سَهْمَهُ وَ وَضَعَ عَلَى حَدِّهِ وَ فَرِيضَتِهِ فِي كِتَابِهِ أَوْ سُنَّةِ نَبِيِّهِ ص عَهْداً مِنْهُ عِنْدَنَا مَحْفُوظاً

And for each Allah^-azwj has Named his share for him and Placed its limit and its Obligation in His^-azwj Book, or Sunnah of His^-azwj Prophet^-saww, being a Pact from Him^-azwj with us, preserved.

فَالْجُنُودُ بِإِذْنِ اللَّهِ حُصُونُ الرَّعِيَّةِ وَ زَيْنُ الْوُلَاةِ وَ عِزُّ الدِّينِ وَ سُبُلُ الْأَمْنِ وَ لَيْسَ تَقُومُ الرَّعِيَّةُ إِلَّا بِهِمْ ثُمَّ لَا قِوَامَ لِلْجُنُودِ إِلَّا بِمَا يُخْرِجُ اللَّهُ لَهُمْ مِنَ الْخَرَاجِ الَّذِي يَقْوَوْنَ بِهِ عَلَى [فِي‏] جِهَادِهِمْ‏ عَدُوَّهُمْ وَ يَعْتَمِدُونَ عَلَيْهِ فِيمَا يُصْلِحُهُمْ وَ يَكُونُ مِنْ وَرَاءِ حَاجَتِهِمْ

The armies, by the Permission of Allah^-azwj are fortresses of the citizens, and adornment of the rulers, and might of the religion, and ways of the peace, and the citizens cannot stand except by them. Then there is no strength for the armies except by what Allah^-azwj Brings out for them from the taxes which they can be with it in their fighting their enemies and rely upon it in what is correct for them and can happen to be a backup of their needs.

ثُمَّ لَا قِوَامَ لِهَذَيْنِ الصِّنْفَيْنِ إِلَّا بِالصِّنْفِ الثَّالِثِ مِنَ الْقُضَاةِ وَ الْعُمَّالِ وَ الْكُتَّابِ لِمَا يُحْكِمُونَ مِنَ الْمَعَاقِدِ وَ يَجْمَعُونَ مِنَ الْمَنَافِعِ وَ يُؤْتَمَنُونَ عَلَيْهِ مِنْ خَوَاصِّ الْأُمُورِ وَ عَوَامِّهَا

Then there is no strength for these two types with the third type, from the judges and the office bearers, and the secretaries due to what they are judging from the contracts, and they are collecting from the benefits and are being entrusted upon from the special affairs and its general ones.

وَ لَا قِوَامَ لَهُمْ جَمِيعاً إِلَّا بِالتُّجَّارِ وَ ذَوِي الصِّنَاعَاتِ فِيمَا يَجْتَمِعُونَ عَلَيْهِ مِنْ مَرَافِقِهِمْ وَ يُقِيمُونَهُ مِنْ أَسْوَاقِهِمْ وَ يَكْفُونَهُمْ مِنَ التَّرَفُّقِ بِأَيْدِيهِمْ مِمَّا لَا يَبْلُغُهُ رِفْقُ غَيْرِهِمْ

And there is no strength for them all except by the traders and ones with the manufacturing in what they are gathering upon from their facilities and their establishing it from their markets, and their sufficing them from the making with their own hands from what cannot be reached by others.

ثُمَّ الطَّبَقَةُ السُّفْلَى مِنْ أَهْلِ الْحَاجَةِ وَ الْمَسْكَنَةِ الَّذِينَ يَحِقُّ رِفْدُهُمْ وَ مَعُونَتُهُمْ وَ فِي اللَّهِ لِكُلٍّ سَعَةٌ وَ لِكُلٍّ عَلَى الْوَالِي حَقٌّ بِقَدْرِ مَا يُصْلِحُهُ وَ لَيْسَ يَخْرُجُ الْوَالِي مِنْ حَقِيقَةِ مَا أَكْرَمَ اللَّهُ تَعَالَى مِنْ ذَلِكَ إِلَّا بِالاهْتِمَامِ وَ الِاسْتِعَانَةِ بِاللَّهِ وَ تَوْطِينِ نَفْسِهِ عَلَى لُزُومِ الْحَقِّ وَ الصَّبْرِ عَلَيْهِ فِيمَا خَفَّ عَلَيْهِ أَوْ ثَقُلَ:

Then the lower layer from the people of need and destitution, those who are rightful of their support and assistance, and in Allah^-azwj, for each capacity and for every one there is a right upon the ruler in accordance to what would correct him (his financial position), and the ruler can’t exit from the reality of what Allah^-azwj the Exalted has Honoured from that except by the seriousness and seeking assistance with Allah^-azwj and determining his self upon necessitating the rights, and the patience upon it in what is light upon him or heavy.

فَوَلِّ مِنْ جُنُودِكَ أَنْصَحَهُمْ فِي نَفْسِكَ لِلَّهِ وَ لِرَسُولِهِ وَ لِإِمَامِكَ [وَ] أَنْقَاهُمْ جَيْباً وَ أَفْضَلَهُمْ حِلْماً مِمَّنْ يُبْطِئُ عَنِ الْغَضَبِ وَ يَسْتَرِيحُ إِلَى الْعُذْرِ وَ يَرْؤُفُ بِالضُّعَفَاءِ وَ يَنْبُو عَلَى الْأَقْوِيَاءِ وَ مِمَّنْ لَا يُثِيرُهُ الْعُنْفُ وَ لَا يَقْعُدُ بِهِ الضَّعْفُ

Place in charge of your army the one who is most advising of them in your view, for Allah^-azwj and for His^-azwj Rasool^-saww and for your Imam^-asws, the purest of heart, and best in forbearance (patience), from the ones who delays from getting angry, and is quick to the excusing, is kind to the weak, and strict upon the strong, and from the ones who are not provoked by the violence, nor would the weakness make him sit back.

ثُمَّ الْصَقْ بِذَوِي الْمُرُوءَاتِ وَ الْأَحْسَابِ وَ أَهْلِ الْبُيُوتَاتِ الصَّالِحَةِ وَ السَّوَابِقِ الْحَسَنَةِ ثُمَّ أَهْلِ النَّجْدَةِ وَ الشَّجَاعَةِ وَ السَّخَاءِ وَ السَّمَاحَةِ فَإِنَّهُمْ جِمَاعٌ مِنَ الْكَرَمِ وَ شُعَبٌ مِنَ الْعُرْفِ ثُمَّ تَفَقَّدْ مِنْ أُمُورِهِمْ مَا يَتَفَقَّدُهُ الْوَالِدَانِ مِنْ وَلَدِهِمَا

Then stick with the ones with personality and the affiliation, and the people of the righteous households, and the ones preceding with the good deeds, then the people of valour, and the bravery, and the generosity, and the excusing for they are collection from the honours and the springs of virtues. Then strive in their affairs what the parents tend to strife for their children.

وَ لَا يَتَفَاقَمَنَّ فِي نَفْسِكَ شَيْ‏ءٌ قَوَّيْتَهُمْ بِهِ وَ لَا تَحْقِرَنَّ لُطْفاً تَعَاهَدْتَهُمْ بِهِ وَ إِنْ قَلَّ فَإِنَّهُ دَاعِيَةٌ لَهُمْ إِلَى بَذْلِ النَّصِيحَةِ لَكَ وَ حُسْنِ الظَّنِّ بِكَ وَ لَا تَدَعْ تَفَقُّدَ لَطِيفِ أُمُورِهِمْ اتِّكَالًا عَلَى جَسِيمِهَا فَإِنَّ لِلْيَسِيرِ مِنْ لُطْفِكَ مَوْضِعاً يَنْتَفِعُونَ بِهِ وَ لِلْجَسِيمِ مَوْقِعاً لَا يَسْتَغْنُونَ عَنْهُ

Do not regarding within yourself as big, anything you strengthen them with – nor consider little any kindness you have agreed them with, and even if it is little, for it would be an inviter for them to exert the advice to you and good thoughts with you, and do not neglect to check out their subtle affairs relying upon their important ones for the smallness of your kindness they would benefitting with it, and for the important events they will not be needless from it.

وَ لْيَكُنْ آثَرُ رُءُوسِ جُنْدِكَ عِنْدَكَ مَنْ وَاسَاهُمْ فِي مَعُونَتِهِ وَ أَفْضَلَ عَلَيْهِمْ مِنْ جِدَتِهِ بِمَا يَسَعُهُمْ وَ يَسَعُ مَنْ وَرَاءَهُمْ مِنْ خُلُوفِ أَهْلِيهِمْ حَتَّى يَكُونَ هَمُّهُمْ هَمّاً وَاحِداً فِي جِهَادِ الْعَدُوِّ فَإِنَّ عَطْفَكَ عَلَيْهِمْ يَعْطِفُ قُلُوبَهُمْ عَلَيْكَ

And let the commander in-chief of your army in your presence be the one who contributes in aiding them and graces upon them from his efforts with what would be sufficient for them and sufficient for the ones behind them from the families left behind, until their main concern will only be one, fighting the enemy. If you are kind upon them, their hearts would be kinder upon you.

وَ لَا تَصِحُّ نَصِيحَتُهُمْ إِلَّا بِحِيطَتِهِمْ عَلَى وُلَاةِ أُمُورِهِمْ‏ وَ قِلَّةِ اسْتِثْقَالِ دُوَلِهِمْ وَ تَرْكِ اسْتِبْطَاءِ انْقِطَاعِ مُدَّتِهِمْ فَافْسَحْ فِي آمَالِهِمْ وَ وَاصِلْ فِي حُسْنِ الثَّنَاءِ عَلَيْهِمْ وَ تَعْدِيدِ مَا أَبْلَى ذَوُو الْبَلَاءِ مِنْهُمْ فَإِنَّ كَثْرَةَ الذِّكْرِ لِحُسْنِ فِعَالِهِمْ تَهُزُّ الشُّجَاعَ وَ تُحَرِّضُ النَّاكِلَ إِنْ شَاءَ اللَّهُ تَعَالَى

And their advice is not correct except by their surround (to protect) the ruler of their affairs, and do not regard their position to be a burden upon them, and do not watch out the termination of their terms. Be broad-minded regarding their wishes and be praising upon them, and recount what the ones with afflictions from them have suffered, for the frequent mention of their good deeds shakes the brave and makes the weak ones eager. If Allah^-azwj the Exalted so Desires.

ثُمَّ اعْرِفْ لِكُلِّ امْرِئٍ مِنْهُمْ مَا أَبْلَى وَ لَا تَضُمَّنَّ بَلَاءَ امْرِئٍ إِلَى غَيْرِهِ وَ لَا تُقَصِّرَنَّ بِهِ دُونَ غَايَةِ بَلَائِهِ وَ لَا يَدْعُوَنَّكَ شَرَفُ امْرِئٍ إِلَى أَنْ تُعْظِمَ مِنْ بَلَائِهِ مَا كَانَ صَغِيراً وَ لَا ضَعَةُ امْرِئٍ إِلَى أَنْ تَسْتَصْغِرَ مِنْ بَلَائِهِ مَا كَانَ عَظِيماً

Then know the performance of every person from what he has performed, and do not attribute the performance of a person to someone else, nor be deficient with it below the peak of his performance, nor should the nobility of a person call you to magnify his performance of what was small, nor drop down a person by belittling from his performance what was (actually) great.

وَ ارْدُدْ إِلَى اللَّهِ وَ رَسُولِهِ مَا يَظْلَعُكَ مِنَ الْخُطُوبِ وَ يَشْتَبِهُ عَلَيْكَ مِنَ الْأُمُورِ فَقَدْ قَالَ اللَّهُ سُبْحَانَهُ لِقَوْمٍ أَحَبَّ إِرْشَادَهُمْ‏ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنازَعْتُمْ فِي شَيْ‏ءٍ فَرُدُّوهُ إِلَى اللَّهِ وَ الرَّسُولِ‏

And refer it to Allah^-azwj and His^-azwj Rasool^-saww what matters worry you and are confusing upon you from the matters. Allah^-azwj the Glorious has Said to a people He^-azwj Loved to Guide them: O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you. Thus, if you were to quarrel about anything, refer it to Allah and the Rasool [4:59].

فَالرَّدُّ إِلَى اللَّهِ الْأَخْذُ بِمُحْكَمِ كِتَابِهِ وَ الرَّدُّ إِلَى الرَّسُولِ الْأَخْذُ بِسُنَّتِهِ الْجَامِعَةِ غَيْرِ الْمُفَرِّقَةِ

So, the referring to Allah^-azwj is the taking with the Decisive of His^-azwj Book and the referring to the Rasool^-saww is the taking with the Sunnah, the whole without separation.

ثُمَّ اخْتَرْ لِلْحُكْمِ بَيْنَ النَّاسِ أَفْضَلَ رَعِيَّتِكَ فِي نَفْسِكَ مِمَّنْ لَا تَضِيقُ بِهِ الْأُمُورُ وَ لَا يُمَحِّكُهُ الْخُصُومُ وَ لَا يَتَمَادَى فِي الزَّلَّةِ وَ لَا يَحْصَرُ مِنَ الْفَيْ‏ءِ إِلَى الْحَقِّ إِذَا عَرَفَهُ وَ لَا تُشْرِفُ نَفْسُهُ عَلَى طَمَعٍ وَ لَا يَكْتَفِي بِأَدْنَى فَهْمٍ دُونَ أَقْصَاهُ

Then choose between the people for the judgment, the most superior of your citizens in your view, from the ones the affairs would not be restricted with him, nor would his judgment, nor would he deliberately be in the error, nor would he be confined from the environment to the truth when he does recognise it, nor would be overlook himself upon greed nor suffice with low understanding besides being thorough. 

[وَ] أَوْقَفَهُمْ فِي الشُّبُهَاتِ وَ آخَذَهُمْ بِالْحُجَجِ وَ أَقَلَّهُمْ تَبَرُّماً بِمُرَاجَعَةِ الْخَصْمِ وَ أَصْبَرَهُمْ عَلَى تَكْشِيفِ الْأُمُورِ وَ أَصْرَمَهُمْ عِنْدَ إِيضَاحِ الْحُكْمِ مِمَّنْ لَا يَزْدَهِيهِ إِطْرَاءٌ وَ لَا يَسْتَمِيلُهُ إِغْرَاءٌ وَ أُولَئِكَ قَلِيلٌ

And he should pause them during the doubtful matters, and take them with the arguments, and least disgusted with the dispute of the litigants, and most patient of them upon uncovering the affairs and their bravest at passing the judgment, from the ones compliments do not sway him nor would he be tempted by elation, and they are few.

ثُمَّ أَكْثِرْ تَعَاهُدَ قَضَائِهِ وَ افْسَحْ لَهُ فِي الْبَذْلِ مَا يُزِيحُ عِلَّتَهُ وَ تَقِلُّ مَعَهُ حَاجَتُهُ إِلَى النَّاسِ وَ أَعْطِهِ مِنَ الْمَنْزِلَةِ لَدَيْكَ مَا لَا يَطْمَعُ فِيهِ غَيْرُهُ مِنْ خَاصَّتِكَ لِيَأْمَنَ بِذَلِكَ اغْتِيَالَ الرِّجَالِ لَهُ عِنْدَكَ

Then frequently check his judgment and be generous to him in the expenses what would impede his reason and his needs to the people would be reduced by it, and give him from the status with you what no others can covet regarding it apart from him, from your special ones for him to be safe by that from the men in your presence to aspire to him.

فَانْظُرْ فِي ذَلِكَ نَظَراً بَلِيغاً فَإِنَّ هَذَا الدِّينَ قَدْ كَانَ أَسِيراً فِي أَيْدِي الْأَشْرَارِ يُعْمَلُ فِيهِ بِالْهَوَى وَ تُطْلَبُ بِهِ الدُّنْيَا

And consider that with a far-reaching consideration, for this religion has been a captive in the hands of the evil ones working in it with the personal opinions and seeking the world by it.

ثُمَّ انْظُرْ فِي أُمُورِ عُمَّالِكَ وَ اسْتَعْمِلْهُمْ اخْتِيَاراً وَ لَا تُوَلِّهِمْ مُحَابَاةً وَ أَثَرَةً فَإِنَّهُمَا جِمَاعٌ مِنْ شُعَبِ الْجَوْرِ وَ الْخِيَانَةِ وَ تَوَخَّ مِنْهُمْ أَهْلَ التَّجْرِبَةِ وَ الْحَيَاءِ مِنْ أَهْلِ الْبُيُوتَاتِ الصَّالِحَةِ وَ الْقَدَمِ فِي الْإِسْلَامِ الْمُتَقَدِّمَةِ فَإِنَّهُمْ أَكْرَمُ أَخْلَاقاً وَ أَصَحُّ أَعْرَاضاً وَ أَقَلُّ فِي الْمَطَامِعِ إِشْرَافاً وَ أَبْلَغُ فِي عَوَاقِبِ الْأُمُورِ نَظَراً

Then consider regarding the affairs of your office bearers and employ them by choice but do not place them in charge by prejudice and favouritism from these two are from a branch of tyranny and betrayal, and select from them the people of experience and the bashfulness from the people of the righteous households, and the precedence in Al-Islam, the ancientness, for they are honourable replacements and high honours, and little in looking greedily and more reaching consideration in the end-result of the affairs.

ثُمَّ أَسْبِغْ عَلَيْهِمُ الْأَرْزَاقَ فَإِنَّ ذَلِكَ قُوَّةٌ لَهُمْ عَلَى اسْتِصْلَاحِ أَنْفُسِهِمْ وَ غِنًى لَهُمْ عَنْ تَنَاوُلِ مَا تَحْتَ أَيْدِيهِمْ‏ وَ حُجَّةٌ عَلَيْهِمْ إِنْ خَالَفُوا أَمْرَكَ أَوْ ثَلَمُوا أَمَانَتَكَ

Then be generous with the sustenance upon them, for in that is strength for them upon the correcting themselves and there would be no need for them to grab what (wealth) is under their hands and be an argument against them if they opposed your orders or misappropriated your entrustments.

ثُمَّ تَفَقَّدْ أَعْمَالَهُمْ وَ ابْعَثِ الْعُيُونَ مِنْ أَهْلِ الصِّدْقِ وَ الْوَفَاءِ عَلَيْهِمْ فَإِنَّ تَعَاهُدَكَ فِي السِّرِّ لِأُمُورِهِمْ حَدْوَةٌ لَهُمْ عَلَى اسْتِعْمَالِ الْأَمَانَةِ وَ الرِّفْقِ بِالرَّعِيَّةِ وَ تَحَفَّظْ مِنَ الْأَعْوَانِ فَإِنْ أَحَدٌ مِنْهُمْ بَسَطَ يَدَهُ إِلَى خِيَانَةٍ اجْتَمَعَتْ بِهَا عَلَيْهِ عِنْدَكَ أَخْبَارُ عُيُونِكَ اكْتَفَيْتَ بِذَلِكَ شَاهِداً فَبَسَطْتَ عَلَيْهِ الْعُقُوبَةَ فِي بَدَنِهِ وَ أَخَذْتَهُ بِمَا أَصَابَ مِنْ عَمَلِهِ ثُمَّ نَصَبْتَهُ بِمَقَامِ الْمَذَلَّةِ وَ وَسَمْتَهُ بِالْخِيَانَةِ وَ قَلَّدْتَهُ عَارَ التُّهَمَةِ

Then check out their works and send agents from the people of truthfulness and the loyalty upon them, for if they pledge to you in the secret of their matters, be trusting to them upon utilising the entrustment and the kindness with the citizens. And be careful from the assistants, so if anyone of them extends his hand to betrayal, and the reports of it from your spies gather in your presence against him, suffice with that as testimony and extent the punishment upon him in his body and seize back whatever he had attained from his office, then install him in a place of disgrace and name him with the betrayal, and collar him with the shame of accusation.

وَ تَفَقَّدْ أَمْرَ الْخَرَاجِ بِمَا يُصْلِحُ أَهْلَهُ فَإِنَّ فِي صَلَاحِهِ وَ صَلَاحِهِمْ صَلَاحاً لِمَنْ سِوَاهُمْ وَ لَا صَلَاحَ لِمَنْ سِوَاهُمْ إِلَّا بِهِمْ لِأَنَّ النَّاسَ كُلَّهُمْ عِيَالٌ عَلَى الْخَرَاجِ وَ أَهْلِهِ

And check out the matter of the taxes with what is correct for its people (collectors), for in his betterment is their betterment, betterment for the ones besides them, and there is no betterment for the ones besides them except with them, because the people, all of them are dependent upon the taxation and its people.

وَ لْيَكُنْ نَظَرُكَ فِي عِمَارَةِ الْأَرْضِ أَبْلَغَ مِنْ نَظَرِكَ فِي اسْتِجْلَابِ الْخَرَاجِ لِأَنَّ ذَلِكَ لَا يُدْرَكُ إِلَّا بِالْعِمَارَةِ وَ مَنْ طَلَبَ الْخَرَاجَ بِغَيْرِ عِمَارَةٍ أَخْرَبَ الْبِلَادَ وَ أَهْلَكَ الْعِبَادَ وَ لَمْ يَسْتَقِمْ أَمْرُهُ إِلَّا قَلِيلًا

And let you consideration in building the land to be further reaching than your consideration in collecting the taxes because that will not come across you except by the building (the land), and the one who seeks the taxes without building, would ruin the city and destroy the servants, and his command with not stand except for a little while.

فَإِنْ شَكَوْا ثِقَلًا أَوْ عِلَّةً أَوِ انْقِطَاعَ شُرْبٍ أَوْ بَالَّةٍ أَوْ إِحَالَةَ أَرْضٍ اغْتَمَرَهَا غَرَقٌ أَوْ أَجْحَفَ بِهَا عَطَشٌ خَفَّفْتَ عَنْهُمْ بِمَا تَرْجُو أَنْ يَصْلُحَ بِهِ أَمْرُهُمْ وَ لَا يَثْقُلَنَّ عَلَيْكَ شَيْ‏ءٌ خَفَّفْتَ بِهِ الْمَئُونَةَ عَنْهُمْ فَإِنَّهُ ذُخْرٌ يَعُودُونَ بِهِ عَلَيْكَ فِي عِمَارَةِ بِلَادِكَ وَ تَزْيِينِ وِلَايَتِكَ مَعَ اسْتِجْلَابِكَ حُسْنَ ثَنَائِهِمْ وَ تَبَجُّحِكَ بِاسْتِفَاضَةِ الْعَدْلِ فِيهِمْ

So if they complain of the heaviness (of the taxes), or illness, or termination of drink, or drought, or change of situation of the land, either it being flooded or dried out with it being thirst, lighten from with what they desire they would be better-off within their affairs, and do not let it weigh down upon you anything you have lightened with of the assisting upon them, for it is a treasure hoard which would be returning to you in the building of your country, and adorn your government along with your pulling their good praises and boasting of your dealing with the justice among them.

مُعْتَمِداً فَضْلَ قُوَّتِهِمْ بِمَا ذَخَرْتَ عِنْدَهُمْ مِنْ إِجْمَامِكَ لَهُمْ وَ الثِّقَةَ مِنْهُمْ بِمَا عَوَّدْتَهُمْ مِنْ عَدْلِكَ عَلَيْهِمْ وَ رِفْقِكَ بِهِمْ فَرُبَّمَا حَدَثَ مِنَ الْأُمُورِ مَا إِذَا عَوَّلْتَ فِيهِ عَلَيْهِمْ مِنْ بَعْدُ احْتَمَلُوهُ طَيِّبَةً أَنْفُسُهُمْ بِهِ فَإِنَّ الْعُمْرَانَ مُحْتَمِلٌ مَا حَمَّلْتَهُ

Rely on the grace of their strength with what is treasured with them from your welfare to them, and the trusting from them with what they had attained from your justice upon them, and your friendliness with them. Sometimes it occurs from the matters what when it is loaded upon them during it afterwards, they would bear it feeling good in themselves, for the rich can tolerate whatever you load (on them).

وَ إِنَّمَا يُؤْتَى خَرَابُ الْأَرْضِ مِنْ إِعْوَازِ أَهْلِهَا وَ إِنَّمَا يُعْوِزُ أَهْلُهَا لِإِشْرَافِ أَنْفُسِ الْوُلَاةِ عَلَى الْجَمْعِ وَ سُوءِ ظَنِّهِمْ بِالْبَقَاءِ وَ قِلَّةِ انْتِفَاعِهِمْ بِالْعِبَرِ

And rather the ruination of the land would come from the destitution of its people, and rather its people would be destitute due to the selfish ruler upon the amassing and their evil thoughts with the survival, and scarcity of their benefits with the lessons.

ثُمَّ انْظُرْ فِي حَالِ كُتَّابِكَ فَوَلِّ عَلَى أُمُورِكَ خَيْرَهُمْ وَ اخْصُصْ رَسَائِلَكَ الَّتِي تُدْخِلُ فِيهَا مَكَايِدَكَ وَ أَسْرَارَكَ بِأَجْمَعِهِمْ لِوُجُودِ صَالِحِ الْأَخْلَاقِ مِمَّنْ لَا تُبْطِرُهُ الْكَرَامَةُ فَيَجْتَرِئَ بِهَا عَلَيْكَ فِي خِلَافٍ لَكَ بِحَضْرَةِ مَلَإٍ وَ لَا تَقْصُرُ بِهِ الْغَفْلَةُ عَنْ إِيرَادِ مُكَاتَبَاتِ عُمِّالِكَ عَلَيْكَ وَ إِصْدَارِ جَوَابَاتِهَا عَلَى الصَّوَابِ عَنْكَ وَ فِيمَا يَأْخُذُ لَكَ وَ يُعْطِي مِنْكَ

Then look into the situation of your admin workers (secretaries), and place the best of them to be in charge upon your affairs, and specialise your letter which are including of your plans and your secrets in their entirety to one you find to be of righteous manners, from the ones whom the honours do not blur, so he would be audacious by it in opposing you in the presence of an assembly, and do not be deficient with the heedlessness from the intentions of the secretaries of your office against you and their responding with answers upon correctness on your behalf, and regarding what is taken for you and given from you.

وَ لَا يُضْعِفُ عَقْداً اعْتَقَدَهُ لَكَ وَ لَا يَعْجِزُ عَنْ إِطْلَاقِ مَا عُقِدَ عَلَيْكَ وَ لَا يَجْهَلُ مَبْلَغَ قَدْرِ نَفْسِهِ فِي الْأُمُورِ فَإِنَّ الْجَاهِلَ بِقَدْرِ نَفْسِهِ يَكُونُ بِقَدْرِ غَيْرِهِ أَجْهَلَ

And he should not weaken any knot (agreement) tied for you, and not be frustrated from freeing what has been tied against you, and he should not be ignorant of the reach of his power in the matters, for the one ignorant of his own ability would be even more ignorant of the ability of others.

ثُمَّ لَا يَكُنِ اخْتِيَارُكَ إِيَّاهُمْ عَلَى فِرَاسَتِكَ وَ اسْتِنَامَتِكَ وَ حُسْنِ الظَّنِّ مِنْكَ فَإِنَّ الرِّجَالَ يَتَعَرَّضُونَ لِفِرَاسَاتِ الْوُلَاةِ بِتَصَنُّعِهِمْ وَ حُسْنِ خِدْمَتِهِمْ وَ لَيْسَ وَرَاءَ ذَلِكَ مِنَ النَّصِيحَةِ وَ الْأَمَانَةِ شَيْ‏ءٌ وَ لَكِنِ اخْتَبِرْهُمْ بِمَا وُلُّوا لِلصَّالِحِينَ قَبْلَكَ

Then do not let your choosing them be upon your discernment and your confidence and the good thoughts from you, for the men would display the friendship to your discernment, and goodly service, and there wouldn’t be anything behind that from the sincerity and the entrustment but choose them by what they have done for the righteous in front of you.

فَاعْمِدْ لِأَحْسَنِهِمْ كَانَ فِي الْعَامَّةِ أَثَراً وَ أَعْرَفِهِمْ بِالْأَمَانَةِ وَجْهاً فَإِنَّ ذَلِكَ دَلِيلٌ عَلَى نَصِيحَتِكَ لِلَّهِ وَ لِمَنْ وُلِّيتَ أَمْرَهُ

Rely upon their good reputation which was among the public and recognise them with the entrustment as a face, for that is evidence upon their sincerity for Allah^-azwj and to the one who place them in charge of his affairs.

وَ اجْعَلْ لِرَأْسِ كُلِّ أَمْرٍ مِنْ أُمُورِكَ رَأْساً مِنْهُمْ لَا يَقْهَرُهُ كَبِيرُهَا وَ لَا يَتَشَتَّتُ عَلَيْهِ كَثِيرُهَا وَ مَهْمَا كَانَ فِي كُتَّابِكَ مِنْ عَيْبٍ فَتَغَابَيْتَ عَنْهُ أُلْزِمْتَهُ

And a head to be for every matter (department) from the matters (departments), a head from them. Neither would its bigness overcome him, nor would its abundance confuse him. And whatever faults there are among your secretaries, and is hidden from you, it would be blamed on you.

ثُمَّ اسْتَوْصِ بِالتُّجَّارِ وَ ذَوِي الصِّنَاعَاتِ وَ أَوْصِ بِهِمْ خَيْراً الْمُقِيمِ مِنْهُمْ وَ الْمُضْطَرِبِ بِمَالِهِ وَ الْمُتَرَفِّقِ بِبَدَنِهِ فَإِنَّهُمْ مَوَادُّ الْمَنَافِعِ وَ أَسْبَابُ الْمَرَافِقِ وَ جُلَّابُهَا مِنَ الْمَبَاعِدِ وَ الْمَطَارِحِ فِي بَرِّكَ وَ بَحْرِكَ وَ سَهْلِكَ وَ جَبَلِكَ وَ حَيْثُ لَا يَلْتَئِمُ النَّاسُ لِمَوَاضِعِهَا وَ لَا يَجْتَرِءُونَ عَلَيْهَا فَإِنَّهُمْ سِلْمٌ لَا تُخَافُ بَائِقَتُهُ وَ صُلْحٌ لَا تُخْشَى غَائِلَتُهُ

Then be advised by the traders and ones with manufacturing, and advise them goodly, the ones from them established, the one trading with his wealth, and the physical labourers, for they are sources of profit and the causes of the items, and their importers from the remote areas and the travellers in your land, and your sea, and your coast, and your mountain, and where the people cannot get to these places nor would they dare upon these, for they are peaceful, there is no fear with a rebellion and truce, there is no fearing its treason.

وَ تَفَقَّدْ أُمُورَهُمْ بِحَضْرَتِكَ وَ فِي حَوَاشِي بِلَادِكَ وَ اعْلَمْ مَعَ ذَلِكَ أَنَّ فِي كَثِيرٍ مِنْهُمْ ضِيقاً فَاحِشاً وَ شُحّاً قَبِيحاً وَ احْتِكَاراً لِلْمَنَافِعِ وَ تَحَكُّماً فِي الْبِيَاعَاتِ وَ ذَلِكَ بَابُ مَضَرَّةٍ لِلْعَامَّةِ وَ عَيْبٌ عَلَى الْوُلَاةِ

And check out their affairs in your presence and in the areas of your country and know along with that is most of them there is narrow-mindedness, immorality, and ugly greed, and they hoard for the benefit and fix high prices in the selling, and that is a harmful door for the public, and a fault upon the ruler.

فَامْنَعْ مِنَ الِاحْتِكَارِ فَإِنَّ رَسُولَ اللَّهِ ص مَنَعَ مِنْهُ وَ لْيَكُنِ الْبَيْعُ بَيْعاً سَمْحاً بِمَوَازِينِ عَدْلٍ وَ أَسْعَارٍ لَا تُجْحِفُ بِالْفَرِيقَيْنِ مِنَ الْبَائِعِ وَ الْمُبْتَاعِ فَمَنْ قَارَفَ حُكْرَةً بَعْدَ نَهْيِكَ إِيَّاهُ فَنَكِّلْ بِهِ وَ عَاقِبْ فِي غَيْرِ إِسْرَافٍ

Prohibit from the hoarding for Rasool-Allah^-saww had forbidden from it, and let the selling be a smooth selling with scales of justice and prices, not harmful with the two parties from the seller and the buyer. The one who practices hoarding after you prohibiting it, then be exemplary with him and punish without being excessive.

ثُمَّ اللَّهَ اللَّهَ فِي الطَّبَقَةِ السُّفْلَى مِنَ الَّذِينَ لَا حِيلَةَ لَهُمْ مِنَ الْمَسَاكِينِ وَ الْمُحْتَاجِينَ وَ أَهْلِ الْبُؤْسَى وَ الزَّمْنَى فَإِنَّ فِي هَذِهِ الطَّبَقَةِ قَانِعاً وَ مُعْتَرّاً احْفَظِ اللَّهَ مَا اسْتَحْفَظَكَ مِنْ حَقِّهِ فِيهِمْ وَ اجْعَلْ لَهُمْ قِسْماً مِنْ بَيْتِ مَالِكِ وَ قِسْماً مِنْ غَلَّاتِ‏ صَوَافِي الْإِسْلَامِ فِي كُلِّ بَلَدٍ فَإِنَّ لِلْأَقْصَى مِنْهُمْ مِثْلَ الَّذِي لِلْأَدْنَى

Then Allah^-azwj, Allah^-azwj regarding the lower strata (layer), from the ones there are no means for them, from the poor and the needy, and the people of misery and disability. In this stratum are the content one and the beggar. Preserve what Allah^-azwj has Made you to preserve from His^-azwj Rights regarding them and make a distribution to be for them from your public treasury, and a portion from the granary of Al-Islam in every city, as for the remote one from them is similar for the one who is nearby.

وَ كُلٌّ مَنْ قَدِ اسْتُرْعِيتَ حَقَّهُ فَلَا يَشْغَلَنَّكَ عَنْهُمْ بَطَرٌ فَإِنَّكَ لَا تُعْذَرُ بِتَضْيِيعِ التَّافِهِ لِأَحْكَامِكَ الْكَثِيرَ الْمُهِمَّ فَلَا تُشْخِصْ هَمَّكَ عَنْهُمْ وَ لَا تُصَعِّرْ خَدَّكَ لَهُمْ

And each one, his right is in your care, so do not let haughtiness pre-occupy you from them, for there is no excuse for you with wasting the small matter due to you deciding the numerous important ones. So, do not be unmindful of them nor puff your cheeks to them.

وَ تَفَقَّدْ أُمُورَ مَنْ لَا يَصِلُ إِلَيْكَ مِنْهُمْ مِمَّنْ تَقْتَحِمُهُ الْعُيُونُ وَ تَحْقِرُهُ الرِّجَالُ فَفَرِّغْ لِأُولَئِكَ ثِقَتَكَ مِنْ أَهْلِ الْخَشْيَةِ وَ التَّوَاضُعِ فَلْيَرْفَعْ إِلَيْكَ أُمُورَهُمْ ثُمَّ اعْمَلْ فِيهِمْ بِالْإِعْذَارِ إِلَى اللَّهِ سُبْحَانَهُ يَوْمَ تَلْقَاهُ فَإِنَّ هَؤُلَاءِ مِنْ بَيْنِ الرَّعِيَّةِ أَحْوَجُ إِلَى الْإِنْصَافِ مِنْ غَيْرِهِمْ وَ كُلٌّ فَأَعْذِرْ إِلَى اللَّهِ تَعَالَى فِي تَأْدِيَةِ حَقِّهِ إِلَيْهِ

And check out the affairs of the ones from the who cannot arrive to you, from the ones storm at (with contempt) and the men belittle. Appoint for them your trustworthy one from the people of humbleness and politeness and let him raise their matters to you. Then work regarding them with the excusing to Allah^-azwj the Glorious on the Day you meet Him^-azwj, for they, from between the citizens are neediest to the fairness than others are and excuse to Allah^-azwj the Exalted in fulfilling His^-azwj Rights to him.

وَ تَعَهَّدْ أَهْلَ الْيُتْمِ وَ ذي [ذَوِي‏] الرِّقَّةِ فِي السِّنِّ مِمَّنْ لَا حِيلَةَ لَهُ وَ لَا يَنْصِبُ لِلْمَسْأَلَةِ نَفْسَهُ وَ ذَلِكَ عَلَى الْوُلَاةِ ثَقِيلٌ وَ الْحَقُّ كُلُّهُ ثَقِيلٌ وَ قَدْ يُخَفِّفُهُ اللَّهُ عَلَى أَقْوَامٍ طَلَبُوا الْعَاقِبَةَ فَصَبَّرُوا أَنْفُسَهُمْ وَ وَثِقُوا بِصِدْقِ مَوْعُودِ اللَّهِ لَهُمْ

And check out the orphans and people with tenderness in the years (old aged), from the one there are no means for him, nor does he stand to the begging himself, and that is heavy upon the ruler, and the rights, all of these are heavy, and Allah^-azwj Lightens it upon a people seeking the end-result, so they observe patience themselves and they rely with the truthfulness of the Promise of Allah^-azwj for them.

وَ اجْعَلْ لِذَوِي الْحَاجَاتِ مِنْكَ قِسْماً تُفَرِّغُ لَهُمْ فِيهِ شَخْصَكَ وَ تَجْلِسُ لَهُمْ مَجْلِساً عَامّاً فَتَتَوَاضَعُ فِيهِ لِلَّهِ الَّذِي خَلَقَكَ

And make a distribution to be for the needy ones from you, free your own person for them regarding it, and you should sit for them in a general gathering. Be humble in it for the sake of Allah^-azwj Who Created you.

وَ تُقْعِدُ عَنْهُمْ جُنْدَكَ وَ أَعْوَانَكَ مِنْ أَحْرَاسِكَ وَ شُرَطِكَ حَتَّى يُكَلِّمَكَ مُتَكَلِّمُهُمْ غَيْرَ مُتَعْتَعٍ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ فِي غَيْرِ مَوْطِنٍ لَنْ تُقَدَّسَ أُمَّةٌ لَا يُؤْخَذُ لِلضَّعِيفِ فِيهَا حَقُّهُ مِنَ الْقَوِيِّ غَيْرَ مُتَعْتَعٍ

And make your army to sit back from them, and your supporters from your guards, and your police, until a speaker speaks to you without hesitation, for I^-asws heard Rasool-Allah^-saww saying in another place: ‘It will never be sanctified, a community in which it is not taken for the weak, his right from the strong, without restrictions’.

ثُمَّ احْتَمِلِ الْخُرْقَ مِنْهُمْ وَ الْعِيَّ وَ نَحِّ عَنْكَ الضِّيقَ وَ الْأَنَفَ‏ يَبْسُطِ اللَّهُ عَلَيْكَ بِذَلِكَ أَكْنَافَ رَحْمَتِهِ وَ يُوجِبْ لَكَ ثَوَابَ طَاعَتِهِ وَ أَعْطِ مَا أَعْطَيْتَ هَنِيئاً وَ امْنَعْ فِي إِجْمَالٍ وَ إِعْذَارٍ

Then tolerate the awkwardness from them and the stammering and keep aside from you the narrow-mindedness and the pride, Allah^-azwj would Spread upon you, due to that, covering of His^-azwj Mercy and Obligate to you the Rewards of having obeyed Him^-azwj. And give pleasantly what you give and refuse beautifully and excusing.

ثُمَّ أُمُورٌ مِنْ أُمُورِكَ لَا بُدَّ لَكَ مِنْ مُبَاشَرَتِهَا مِنْهَا إِجَابَةُ عُمَّالِكَ بِمَا يَعْيَا عَنْكَ كُتَّابُكَ وَ مِنْهَا إِصْدَارُ حَاجَاتِ النَّاسِ عِنْدَ وُرُودِهَا عَلَيْكَ مِمَّا تَحْرَجُ بِهِ صُدُورُ أَعْوَانِكَ

Then there are matters from your matter there is no escape for you from dealing with it (yourself). From these is answering your office bearers with what your scribes are unable to do so, and from these is issuance of needs of the people during their referral to you, from what the chests of your assistance are embarrassed from.

وَ امْضِ لِكُلِّ يَوْمٍ عَمَلَهُ فَإِنَّ لِكُلِّ يَوْمٍ مَا فِيهِ وَ اجْعَلْ لِنَفْسِكَ فِيمَا بَيْنَكَ وَ بَيْنَ‏ اللَّهِ أَفْضَلَ تِلْكَ الْمَوَاقِيتِ وَ أَجْزَلَ تِلْكَ الْأَقْسَامِ وَ إِنْ كَانَتْ كُلُّهَا لِلَّهِ إِذَا صَلَحَتْ فِيهَا النِّيَّةُ وَ سَلِمَتْ مِنْهَا الرَّعِيَّةُ

And accomplish for each day its work, as for each day is what is in it, and make for yourself in what is between you and Allah^-azwj the best of those timings, and make plentiful those distributions, and even though all of these are for the Sake of Allah^-azwj when the intention is sincere in it, and the citizens are safe from it.

وَ لْيَكُنْ فِي خَاصَّةِ مَا تُخْلِصُ لِلَّهِ بِهِ دِينَكَ إِقَامَةُ فَرَائِضِهِ الَّتِي هِيَ لَهُ خَاصَّةً فَأَعْطِ اللَّهَ مِنْ بَدَنِكَ فِي لَيْلِكَ وَ نَهَارِكَ وَ وَفِّ مَا تَقَرَّبْتَ بِهِ إِلَى اللَّهِ مِنْ ذَلِكَ كَامِلًا غَيْرَ مَثْلُومٍ وَ لَا مَنْقُوصٍ بَالِغاً مِنْ بَدَنِكَ مَا بَلَغَ

And let it happen regarding the special (act of worship) of your religion, what can be purely for Allah^-azwj by it, be the establishment of His^-azwj Obligation which are for Him^-azwj in particular. So, give Allah^-azwj from your body during your night and your day, and fulfil what you can draw closer to Allah^-azwj with it, (let it be) perfect, without defect of deficiency, reaching from your body whatever it reaches.

وَ إِذَا قُمْتَ فِي صَلَاتِكَ لِلنَّاسِ فَلَا تَكُونَنَّ مُنَفِّراً وَ لَا مُضَيِّعاً فَإِنَّ فِي النَّاسِ مَنْ بِهِ الْعِلَّةُ وَ لَهُ الْحَاجَةُ وَ قَدْ سَأَلْتُ رَسُولَ اللَّهِ ص حِينَ وَجَّهَنِي إِلَى الْيَمَنِ كَيْفَ أُصَلِّي بِهِمْ فَقَالَ صَلِّ بِهِمْ كَصَلَاةِ أَضْعَفِهِمْ وَ كُنْ بِالْمُؤْمِنِينَ رَحِيماً

And when you stand in your Salat for the people, neither become repulsive (by prolonging) nor waste it (by shortening too much), for among the people there is one with sickness, and for him is the need. And I^-asws had asked Rasool-Allah^-saww when he^-saww had sent me^-asws to Al-Yemen: ‘How shall I^-asws pray Salat with them?’ He^-saww said: ‘Pray Salat with them like the Salat of their weakest one, and by merciful with the Momineen’.

وَ أَمَّا بَعْدَ هَذَا فَلَا تُطَوِّلَنَّ احْتِجَابَكَ مِنْ رَعِيَّتِكَ فَإِنَّ احْتِجَابَ الْوُلَاةِ عَنِ الرَّعِيَّةِ شُعْبَةٌ مِنَ الضِّيقِ وَ قِلَّةُ عِلْمٍ بِالْأُمُورِ وَ الِاحْتِجَابُ مِنْهُمْ يَقْطَعُ عَنْهُمْ عِلْمَ مَا احْتَجَبُوا دُونَهُ فَيَصْغُرُ عِنْدَهُمُ الْكَبِيرُ وَ يَعْظُمُ الصَّغِيرُ وَ يَقْبُحُ الْحَسَنُ وَ يَحْسُنُ الْقَبِيحُ وَ يُشَابُ الْحَقُّ بِالْبَاطِلِ وَ إِنَّمَا الْوَالِي بَشَرٌ لَا يَعْرِفُ مَا تَوَارَى عَنْهُ النَّاسُ بِهِ مِنَ الْأُمُورِ

And as for after this, do not prolong your veiling from your citizens, for the veiling of the ruler is a branch from the narrow-mindedness and scarcity of the knowledge with the affairs, and the seclusion from them cuts off the knowledge from then what they are veiling besides him, so the great one would be small in their presence, and the small one would be magnified, and the good would be ugly and the ugly would be considered good, and the truth would resemble with the falsehood. And rather the ruler is a human being, he does not recognise what affairs the people are covering from him.

وَ لَيْسَتْ عَلَى الْحَقِّ سِمَاتٌ يُعْرَفُ بِهَا ضُرُوبُ الصِّدْقِ مِنَ الْكَذِبِ وَ إِنَّمَا أَنْتَ أَحَدُ رَجُلَيْنِ إِمَّا امْرُؤٌ سَخَتْ نَفْسُكَ بِالْبَذْلِ فِي الْحَقِّ فَفِيمَ احْتِجَابُكَ مِنْ وَاجِبِ حَقٍّ تُعْطِيهِ أَوْ فِعْلٍ كَرِيمٍ تُسْدِيهِ أَوْ مُبْتَلًى بِالْمَنْعِ فَمَا أَسْرَعَ كَفَّ النَّاسِ عَنْ مَسْأَلَتِكَ إِذَا أَيِسُوا مِنْ بَذْلِكَ مَعَ أَنَّ أَكْثَرَ حَاجَاتِ النَّاسِ إِلَيْكَ مَا لَا مَئُونَةَ فِيهِ عَلَيْكَ مِنْ شَكَاةِ مَظْلِمَةٍ أَوْ طَلَبِ إِنْصَافٍ فِي مُعَامَلَةٍ

And there isn’t any marking upon the truth by which a variety of the truthfulness can be recognise from the lies. And rather you are one of the two men, a person with a generous self in the spending regarding the truth, then why are you veiling from the people. Is it an obligatory right you are giving it or an honourable deed you are blocking; or you are tried with the refusal? How quickly the people would refrain from asking you when they despair from your spending, along with that the needs of the people to you are what there is no exertion in it upon you, from a complaint of an oppressed or seeking fairness in a matter.

ثُمَّ إِنَّ لِلْوَالِي خَاصَّةً وَ بِطَانَةً فِيهِمُ اسْتِيثَارٌ وَ تَطَاوُلٌ وَ قِلَّةُ إِنْصَافٍ [فِي مُعَامَلَةٍ] فَاحْسِمْ مَادَّةَ أُولَئِكَ بِقَطْعِ أَسْبَابِ تِلْكَ الْأَحْوَالِ‏ وَ لَا تُقْطِعَنَّ لِأَحَدٍ مِنْ حَاشِيَتِكَ وَ حَامَّتِكَ قَطِيعَهُ وَ لَا يَطْمَعَنَّ مِنْكَ فِي اعْتِقَادِ عُقْدَةٍ تَضُرُّ بِمَنْ يَلِيهَا مِنَ النَّاسِ فِي شِرْبٍ أَوْ عَمَلٍ مُشْتَرَكٍ يَحْمِلُونَ مَئُونَتَهُ عَلَى غَيْرِهِمْ فَيَكُونَ مَهْنَأُ ذَلِكَ لَهُمْ دُونَكَ وَ عَيْبُهُ عَلَيْكَ فِي الدُّنْيَا وَ الْآخِرَةِ

Then, for the ruler there are special ones and confidants. Among them would be the prejudicial, and heavy-handed, and of little fairness in a dealing, so cut off the root of their by cutting off the causes of those situations. And do not cut out for anyone from your hangers-on and your intimate ones, any piece (of land), nor will they wish from you any clause in the agreement which would harm the ones who are adjacent to it from the people, regarding drinking, or common works making its supplies upon others, so that benefit would be for them besides you, and its fault would be upon you in the world and the Hereafter.

وَ أَلْزِمِ الْحَقَّ مَنْ لَزِمَهُ مِنَ الْقَرِيبِ وَ الْبَعِيدِ وَ كُنْ فِي ذَلِكَ صَابِراً مُحْتَسِباً وَاقِعاً ذَلِكَ مِنْ قَرَابَتِكَ وَ خَاصَّتِكَ حَيْثُ وَقَعَ وَ ابْتَغِ عَاقِبَتَهُ بِمَا يَثْقُلُ عَلَيْكَ مِنْهُ فَإِنَّ مَغَبَّةَ ذَلِكَ مَحْمُودَةٌ

And necessitate the truth for the ones it necessitates, from the near one and the far one, and during that be patient, anticipating the occurrence of that from your relatives and your special ones when it occurs, and see its end-result with what is burdensome upon you from him, for the outcome of that is praise-worthy.

وَ إِنْ ظَنَّتِ الرَّعِيَّةُ بِكَ حَيْفاً فَأَصْحِرْ لَهُمْ بِعُذْرِكَ وَ اعْدِلْ عَنْكَ ظُنُونَهُمْ بِإِصْحَارِكَ فَإِنَّ فِي ذَلِكَ رِيَاضَةً مِنْكَ لِنَفْسِكَ وَ رِفْقاً بِرَعِيَّتِكَ وَ إِعْذَاراً تَبْلُغُ فِيهِ حَاجَتَكَ‏ مِنْ تَقْوِيمِهِمْ عَلَى الْحَقِّ

And if the citizens think of you as being heavy handed, then be open with them with your excuse and straighten their thoughts about you with your openness, for it that you would be a training from your for yourself, and a friendliness with your citizens, and the excusing would make your needs to be reached, from their standing upon the truth.

وَ لَا تَدْفَعَنَّ صُلْحاً دَعَاكَ إِلَيْهِ عَدُوُّكَ لِلَّهِ فِيهِ رِضًى فَإِنَّ فِي الصُّلْحِ دَعَةً لِجُنُودِكَ وَ رَاحَةً مِنْ هُمُومِكَ وَ أَمْناً لِبِلَادِكَ وَ لَكِنِ الْحَذَرَ كُلَّ الْحَذَرِ مِنْ عَدُوِّكَ بَعْدَ صُلْحِهِ فَإِنَّ الْعَدُوَّ رُبَّمَا قَارَبَ لِيَتَغَفَّلَ فَخُذْ بِالْحَزْمِ وَ اتَّهِمْ فِي ذَلِكَ حُسْنَ الظَّنِّ

And do not reject a reconciliation your enemy calls you to wherein is Pleasure of Allah^-azwj, for in the reconciliation is rest for your army and relief from your worries, and security for your country, but the caution of all cautions from your enemy after his reconciliation, for the enemy sometimes reconciles to take advantage of your inattentiveness, therefore take with the firmness and storm into that with good thoughts.

وَ إِنْ عَقَدْتَ بَيْنَكَ وَ بَيْنَ عَدُوٍّ لَكَ عُقْدَةً أَوْ أَلْبَسْتَهُ مِنْكَ ذِمَّةً فَحُطْ عَهْدَكَ بِالْوَفَاءِ وَ ارْعَ ذِمَّتَكَ بِالْأَمَانَةِ وَ اجْعَلْ نَفْسَكَ جُنَّةً دُونَ مَا أَعْطَيْتَ فَإِنَّهُ لَيْسَ مِنْ فَرَائِضِ اللَّهِ سُبْحَانَهُ شَيْ‏ءٌ النَّاسُ أَشَدُّ عَلَيْهِ اجْتِمَاعاً مَعَ تَفَرُّقِ أَهْوَائِهِمْ وَ تَشْتِيتِ آرَائِهِمْ مِنْ تَعْظِيمِ الْوَفَاءِ بِالْعُهُودِ

And if you tie (an agreement) between you and an enemy of yours a knot, or taken a responsibility from you, then fulfil your agreement with the loyalty, and take care of your responsibility with the entrustment, and make yourself to be a shield besides what you give, for there isn’t any Obligation of Allah^-azwj the Glorious, anything the people are more intensely united upon, despite their separate desires and scattered views, than respect for the loyalty with the pact. 

وَ قَدْ لَزِمَ ذَلِكَ الْمُشْرِكُونَ فِيمَا بَيْنَهُمْ دُونَ الْمُسْلِمِينَ لِمَا اسْتَوْبَلُوا مِنْ عَوَاقِبِ الْغَدْرِ فَلَا تَغْدِرَنَّ بِذِمَّتِكَ وَ لَا تَخِيسَنَّ بِعَهْدِكَ وَ لَا تَخْتِلَنَّ عَدُوَّكَ فَإِنَّهُ لَا يَجْتَرِئُ عَلَى اللَّهِ إِلَّا جَاهِلٌ شَقِيٌّ

And that was necessitated by the Polytheists regarding what was between them besides the Muslims, due to what they had acknowledged from the consequences of the betrayal, so do not be treacherous with your responsibilities, and do not underestimate your pact nor cheat your enemy for no one would be audacious upon Allah^-azwj except the ignorant, wretched.

وَ قَدْ جَعَلَ اللَّهُ عَهْدَهُ وَ ذِمَّتَهُ أَمْناً أَفْضَاهُ بَيْنَ الْعِبَادِ بِرَحْمَتِهِ وَ حَرِيماً يَسْكُنُونَ إِلَى مَنَعَتِهِ وَ يَسْتَفِيضُونَ إِلَى جِوَارِهِ فَلَا إِدْغَالَ وَ لَا مُدَالَسَةَ وَ لَا خِدَاعَ فِيهِ

And Allah^-azwj had Made His^-azwj Pact and its responsibility as an entrustment to be fulfilled between the servants by His^-azwj Mercy, and a sanctuary to dwell in to His^-azwj Protection and moving to His^-azwj vicinity, and there should neither be any defrauding nor any deceiving in it.

وَ لَا تَعْقِدْ عَقْداً تُجَوِّزُ فِيهِ الْعِلَلَ وَ لَا تُعَوِّلَنَّ عَلَى لَحْنِ قَوْلٍ بَعْدَ التَّأْكِيدِ وَ التَّوْثِقَةِ وَ لَا يَدْعُوَنَّكَ ضِيقُ أَمْرٍ لَزِمَكَ فِيهِ عَهْدُ اللَّهِ إِلَى طَلَبِ انْفِسَاخِهِ بِغَيْرِ الْحَقِّ فَإِنَّ صَبْرَكَ عَلَى ضِيقٍ تَرْجُو انْفِرَاجَهُ وَ فَضْلَ عَاقِبَتِهِ خَيْرٌ مِنْ غَدْرٍ تَخَافُ تَبِعَتَهُ وَ أَنْ تُحِيطَ بِكَ مِنَ اللَّهِ فِيهِ طِلْبَةٌ لَا تَسْتَقِيلُ فِيهَا دُنْيَاكَ وَ لَا آخِرَتَكَ

And do not tie any agreement allowing the reasons (different interpretations) in it, nor interpret upon the tone of the word after the conclusion and the affirmation, nor should the narrowness of the matter call you to necessitate a Pact of Allah^-azwj in it, to seek spoiling it without right. If you are patient upon narrowness, wishing upon its relief, and grace of its consequent, it would be better than betrayal of a pursuance you fear, and there will be an encompassing with you a Demand from Allah^-azwj regarding it, neither your world nor your Hereafter would be pleasant during it.

إِيَّاكَ وَ الدِّمَاءَ وَ سَفْكَهَا بِغَيْرِ حِلِّهَا فَإِنَّهُ لَيْسَ شَيْ‏ءٌ أَدْعَى لِنَقِمَةٍ وَ لَا أَعْظَمَ لِتَبِعَةٍ وَ لَا أَحْرَى بِزَوَالِ نِعْمَةٍ وَ انْقِطَاعِ مُدَّةٍ مِنْ سَفْكِ الدِّمَاءِ بِغَيْرِ حَقِّهَا وَ اللَّهُ سُبْحَانَهُ مُبْتَدِئٌ بِالْحُكْمِ بَيْنَ الْعِبَادِ فِيمَا تَسَافَكُوا مِنَ الدِّمَاءِ يَوْمَ الْقِيَامَةِ

Beware of the blood and shedding it without its Permissibility, for there isn’t anything calling to a Punishment, nor greater in evil consequence, nor more effective in declining the bounties, and termination the term (life), than shedding the blood without its right, and Allah^-azwj the Glorious will Begin with the Judgment on the Day of Qiyamah between the servants regarding what bloods they had shed.

فَلَا تُقَوِّيَنَّ سُلْطَانَكَ بِسَفْكِ دَمٍ حَرَامٍ فَإِنَّ ذَلِكَ مِمَّا يُضْعِفُهُ وَ يُوهِنُهُ بَلْ يُزِيلُهُ وَ يَنْقُلُهُ وَ لَا عُذْرَ لَكَ عِنْدَ اللَّهِ وَ لَا عِنْدِي فِي قَتْلِ الْعَمْدِ لِأَنَّ فِيهِ قَوَدَ الْبَدَنِ

Therefore, do not strengthen your authority by shedding the forbidden blood, for that is from what would weaken it and enfeeble it. But it would decline it and overturn it, and there would be no excuse for you in the Presence of Allah^-azwj nor in my^-asws presence regarding the deliberate killing, because regarding it would be the physical retaliation.

وَ إِنِ ابْتُلِيتَ بِخَطَإٍ وَ أَفْرَطَ عَلَيْكَ سَوْطُكَ وَ يَدُكَ بِعُقُوبَةٍ فَإِنَّ فِي الْوَكْزَةِ فَمَا فَوْقَهَا مَقْتَلَةً فَلَا تَطْمَحَنَّ بِكَ نَخْوَةُ سُلْطَانِكَ عَنْ أَنْ تُؤَدِّيَ إِلَى أَوْلِيَاءِ الْمَقْتُولِ حَقَّهُمْ

And if you were involved by error and there was excessiveness by you with your whip and your hand in punishing, for in the (slight) poke and what is above it would be a killing, so do not let the haughtiness of your authority aspire you preventing you from paying to the guardians of the killed one, their rights.

وَ إِيَّاكَ وَ الْإِعْجَابَ بِنَفْسِكَ وَ الثِّقَةَ بِمَا يُعْجِبُكَ مِنْهَا وَ حُبَّ الْإِطْرَاءِ فَإِنَّ ذَلِكَ مِنْ أَوْثَقِ فُرَصِ الشَّيْطَانِ فِي نَفْسِهِ لِيَمْحَقَ مَا يَكُونُ مِنْ إِحْسَانِ الْمُحْسِنِ

And beware of being fascinated with yourself and trusting with whatever fascinates you from it, and love of the exaggerated praises, for that is from the strong opportunities of the Satan^-la in himself^-la to obliterate whatever good deeds happening from the good doer.

وَ إِيَّاكَ وَ الْمَنَّ عَلَى رَعِيَّتِكَ بِإِحْسَانِكَ أَوِ التَّزَيُّدَ فِيمَا كَانَ مِنْ فِعْلِكَ أَوْ أَنْ تَعِدَهُمْ فَتُتْبِعَ مَوْعُودَكَ بِخُلْفِكَ فَإِنَّ الْمَنَّ يُبْطِلُ الْإِحْسَانَ وَ التَّزَيُّدَ يَذْهَبُ بِنُورِ الْحَقِّ وَ الْخُلْفَ يُوجِبُ الْمَقْتَ عِنْدَ اللَّهِ وَ عِنْدَ النَّاسِ قَالَ اللَّهُ سُبْحَانَهُ‏ كَبُرَ مَقْتاً عِنْدَ اللَّهِ أَنْ تَقُولُوا ما لا تَفْعَلُونَ‏

And beware of reminding the conferment upon your citizens with your favours or magnification regarding what had happened from your deeds, or that you should make promises to them then follow your promise with your breaking it, for the reminding of the conferment would invalidate the favours, and magnification would do away with the radiance of the truth, and the breaking (of the promise) would obligate the hatred in the Presence of Allah^-azwj and presence of the people. Allah^-azwj the Glorious Said: It is most Hateful to Allah that you should say that which you do not do [61:3].

إِيَّاكَ وَ الْعَجَلَةَ بِالْأُمُورِ قَبْلَ أَوَانِهَا أَوِ التَّسَاقُطَ فِيهَا عِنْدَ إِمْكَانِهَا أَوِ اللَّجَاجَةَ فِيهَا إِذَا تَنَكَّرَتْ أَوِ الْوَهْنَ عَنْهَا إِذَا اسْتَوْضَحَتْ فَضَعْ كُلَّ أَمْرٍ مَوْضِعَهُ وَ أَوْقِعْ كُلَّ عَمَلٍ مَوقِعَهُ

Beware of being hasty with the matters before their time, or the abhorrence during it at its enablement, or the obstinacy in it when you dislike it or the weakness from it when it is clarified. Place every matter in its place and assign every work its assignment.

وَ إِيَّاكَ وَ الِاسْتِئْثَارَ بِمَا النَّاسُ فِيهِ أُسْوَةٌ وَ التَّغَابِيَ عَمَّا تُعْنَى بِهِ مِمَّا قَدْ وَضَحَ لِلْعُيُونِ فَإِنَّهُ مَأْخُوذٌ مِنْكَ لِغَيْرِكَ وَ عَمَّا قَلِيلٍ تَنْكَشِفُ عَنْكَ أَغْطِيَةُ الْأُمُورِ وَ يُنْتَصَفُ مِنْكَ لِلْمَظْلُومِ

And beware of the exclusive possession with what the people are equal, and the neglecting from what is meaningful from what is clear to the eye, for it is a seizure from you for others. And from a little while there will be uncovered from you the covering of the matters, and the fairness from you to the oppressed (would be required).

امْلِكْ حَمِيَّةَ أَنْفِكَ وَ سَوْرَةَ حَدِّكَ وَ سَطْوَةَ يَدِكَ وَ غَرْبَ لِسَانِكَ وَ احْتَرِسْ مِنْ كُلِّ ذَلِكَ بِكَفِّ الْبَادِرَةِ وَ تَأْخِيرِ السَّطْوَةِ حَتَّى يَسْكُنَ غَضَبُكَ فَتَمْلِكَ الِاخْتِيَارَ وَ لَنْ‏ تَحْكُمَ ذَلِكَ مِنْ نَفْسِكَ حَتَّى تُكْثِرَ هُمُومَكَ بِذِكْرِ الْمَعَادِ إِلَى رَبِّكَ

Control the sense of your pride, and outburst of your anger, and might of your arm, and sharpness of your tongue, and beware from all that by refraining from the rushing into (matters) and the delaying the outburst until your anger subsides and you are in control of the choice, and you will never decide that from yourself until you frequent your worries with the remembrance of the return to your Lord^-azwj.

وَ الْوَاجِبُ عَلَيْكَ أَنْ تَتَذَكَّرَ مَا مَضَى لِمَنْ تَقَدَّمَكَ مِنْ حُكُومَةٍ عَادِلَةٍ أَوْ سُنَّةٍ فَاضِلَةٍ أَوْ أَثَرٍ عَنْ نَبِيِّنَا ص أَوْ فَرِيضَةٍ فِي كِتَابِ اللَّهِ فَتَقْتَدِيَ بِمَا شَاهَدْتَ مِمَّا عَمِلْنَا بِهِ فِيهَا وَ تَجْتَهِدَ لِنَفْسِكَ فِي اتِّبَاعِ مَا عَهِدْتُ إِلَيْكَ فِي عَهْدِي هَذَا وَ اسْتَوْثَقْتُ بِهِ مِنَ الْحُجَّةِ لِنَفْسِي عَلَيْكَ لِكَيْ لَا تَكُونَ لَكَ عِلَّةٌ عِنْدَ تَسَرُّعِ نَفْسِكَ إِلَى هَوَاهَا

And the obligation upon you is that you recall what has passed for the ones who preceded you from a just government, or a meritorious Sunnah, or a Hadeeth from our Prophet^-saww, or an Obligation in the Book of Allah^-azwj, so you should follow with what you have witnessed from what we have worked with and struggle for yourself in following what has been pacted to you in this pact of mine^-asws, and trusted with from the argument to myself^-asws upon you, so that there would not happen to be any reason for you during quickness by yourself to its sentiments.

وَ مِنْ هَذَا الْعَهْدِ وَ هُوَ آخِرُهُ‏ وَ أَنَا أَسْأَلُ اللَّهَ تَعَالَى بِسَعَةِ رَحْمَتِهِ وَ عَظِيمِ قُدْرَتِهِ عَلَى إِعْطَاءِ كُلِّ رَغْبَةٍ أَنْ يُوَفِّقَنِي وَ إِيَّاكَ لِمَا فِيهِ رِضَاهُ مِنَ الْإِقَامَةِ عَلَى الْعُذْرِ الْوَاضِحِ إِلَيْهِ وَ إِلَى خَلْقِهِ مَعَ حُسْنِ الثَّنَاءِ فِي الْعِبَادِ وَ جَمِيلِ الْأَثَرِ فِي الْبِلَادِ وَ إِتْمَامِ النِّعْمَةِ وَ تَضْعِيفِ الْكَرَامَةِ وَ أَنْ يَخْتِمَ لِي وَ لَكَ بِالسَّعَادَةِ وَ الشَّهَادَةِ إِنَّا إِلَيْهِ رَاغِبُونَ

And from this pact, and it is its last, and I^-asws ask Allah^-azwj the Exalted with His^-azwj vast Mercy, and His^-azwj magnificent Power upon giving every desire that He^-azwj Harmonises me and you to what there is His^-azwj Pleasure in it, and the clear excuse to Him^-azwj and to His^-azwj creatures, along with goodly praise among the servants, and beautiful effects in the country, and completion of the bounties and Multiply the honours, and that He^-azwj should End for me^-asws and you with the happiness, and the martyrdom I^-asws am wishing to Him^-azwj.

وَ السَّلَامُ عَلَى رَسُولِهِ وَ آلِهِ كَثِيراً وَ سَلَّمَ تَسْلِيماً.

And the abundant greetings be upon His^-azwj Rasool^-saww and his^-saww Progeny^-asws, and submissive submission’.[3]

54 و من كتاب له ع إلى طلحة و الزبير (مع عمران بن الحصين الخزاعي) ذكره أبو جعفر الإسكافي في كتاب المقامات في مناقب أمير المؤمنين عليه السلام.

Letter 54 – And from a letter of his^-asws to Talha and Al-Zubeyr, (sent) with Imran Bin Al Haseyn Al-Khuzaie. It is mentioned by Abu Ja’far Al Iskafy in the book ‘Al-Maqamaat’ in the virtues of Amir Al-Momineen^-asws, may the greetings be upon him^-asws

أَمَّا بَعْدُ فَقَدْ عَلِمْتُمَا وَ إِنْ كَتَمْتُمَا أَنِّي لَمْ أُرِدِ النَّاسَ حَتَّى أَرَادُونِي وَ لَمْ أُبَايِعْهُمْ حَتَّى بَايَعُونِي وَ إِنَّكُمَا مِمَّنْ أَرَادَنِي وَ بَايَعَنِي وَ إِنَّ الْعَامَّةَ لَمْ تُبَايِعْنِي لِسُلْطَانٍ غَالِبٍ وَ لَا [لِحِرْصٍ‏] لِعَرَضٍ‏ حَاضِرٍ

‘As for after, you have both know and even though you are concealing it, I^-asws did not want the people until they wanted me^-asws, and I^-asws did not take their allegiances until they pledged their allegiances to me^-asws, and you two are from the ones who wanted me^-asws and pledged allegiance to me, and the general public neither pledged allegiance to me^-asws for usurping an authority nor for any present greed.

فَإِنْ‏ كُنْتُمَا بَايَعْتُمَانِي طَائِعَيْنِ فَارْجِعَا وَ تُوبَا إِلَى اللَّهِ مِنْ قَرِيبٍ وَ إِنْ كُنْتُمَا بَايَعْتُمَانِي كَارِهَيْنِ فَقَدْ جَعَلْتُمَا لِي عَلَيْكُمَا السَّبِيلَ‏ بِإِظْهَارِكُمَا الطَّاعَةَ وَ إِسْرَارِكُمَا الْمَعْصِيَةَ

So, if you two had pledged allegiance to me^-asws willingly, then return and repent to Allah^-azwj soon, and if you pledged allegiance to me^-asws unwillingly, so you have made the way to be for me^-asws against you both, by your manifest the obedience and your persistence on the disobedience.

وَ لَعَمْرِي مَا كُنْتُمَا بِأَحَقِّ الْمُهَاجِرِينَ بِالتَّقِيَّةِ وَ الْكِتْمَانِ وَ إِنَّ دَفْعَكُمَا هَذَا الْأَمْرَ [قَبْلَ‏] مِنْ قَبْلِ أَنْ تَدْخُلَا فِيهِ كَانَ أَوْسَعَ عَلَيْكُمَا مِنْ خُرُوجِكُمَا مِنْهُ بَعْدَ إِقْرَارِكُمَا

And by my^-asws life! You two are not more rightful than the Emigrants are with the dissimulation and the concealment, and if you had pushed away this matter before having entered into it, it would have been more capacious upon you than your exiting from it after having acknowledged with it.

بِهِ وَ قَدْ زَعَمْتُمَا أَنِّي قَتَلْتُ عُثْمَانَ فَبَيْنِي وَ بَيْنَكُمَا مَنْ تَخَلَّفَ عَنِّي وَ عَنْكُمَا مِنْ أَهْلِ الْمَدِينَةِ ثُمَّ يُلْزَمُ كُلُّ امْرِئٍ بِقَدْرِ مَا احْتَمَلَ فَارْجِعَا أَيُّهَا الشَّيْخَانِ عَنْ رَأْيِكُمَا فَإِنَّ الْآنَ [أَعْظَمُ‏] أَعْظَمَ أَمْرِكُمَا الْعَارُ مِنْ قَبْلِ أَنْ [يَجْتَمِعَ‏] يَتَجَمَّعَ الْعَارُ وَ النَّارُ وَ السَّلَامُ‏

And you have claimed that I^-asws killed Usman, then between me and you two are the ones from the people of Al-Medina who stayed back, from me^-asws and from you, then each person to be necessitated in accordance to what he has borne (involved with). So, return from your doubts, O you two sheykhs, for now your affair is of great shame, before the shame and the Fire are gathered (on the Day of Qiyamah). And the greetings’.[4]

55 و من كتاب له ع إلى معاوية

Letter 55 – And from a letter of his^-asws to Muawiya

أَمَّا بَعْدُ فَإِنَّ اللَّهَ سُبْحَانَهُ قَدْ جَعَلَ الدُّنْيَا لِمَا بَعْدَهَا وَ ابْتَلَى فِيهَا أَهْلَهَا لِيَعْلَمَ‏ أَيُّهُمْ أَحْسَنُ عَمَلًا وَ لَسْنَا لِلدُّنْيَا خُلِقْنَا وَ لَا بِالسَّعْيِ فِيهَا أُمِرْنَا وَ إِنَّمَا وُضِعْنَا فِيهَا لِنُبْتَلَي بِهَا وَ قَدِ ابْتَلَانِي اللَّهُ بِكَ وَ ابْتَلَاكَ بِي فَجَعَلَ أَحَدَنَا حُجَّةً عَلَى الْآخَرِ

‘As for after, surely Allah^-azwj the Glorious Made the world for what is to come after it and Tried its people in it for Him^-azwj to Know which of them is of good deeds. And we aren’t Created for the world, nor have we been Commanded to strive regarding it, and rather we have been Placed in it to be Tried in it, and He^-azwj has Tried me^-asws with you and Tried you with me^-asws, Making one of us as an argument upon the other.

فَعَدَوْتَ‏ عَلَى [طَلَبِ‏] الدُّنْيَا بِتَأْوِيلِ الْقُرْآنِ [وَ طَلَبْتَنِي‏] فَطَلَبْتَنِي بِمَا لَمْ تَجْنِ يَدِي وَ لَا لِسَانِي وَ [عَصَبْتَهُ‏] عَصَيْتَهُ أَنْتَ وَ أَهْلُ الشَّامِ بِي وَ أَلَّبَ‏ عَالِمُكُمْ جَاهِلَكُمْ وَ قَائِمُكُمْ قَاعِدَكُمْ‏

You are being inimical upon seeking the world by (wrong) interpretation of the Quran and are seeking me^-asws for what neither my^-asws hands have done nor my^-asws tongue, and you and the people of Syria have accused me^-asws, and your scholars have rallied your ignorant ones, and your standing ones (rallied) your sitting ones.

فَاتَّقِ اللَّهَ فِي نَفْسِكَ وَ نَازِعِ الشَّيْطَانَ قِيَادَكَ‏ وَ اصْرِفْ إِلَى الْآخِرَةِ وَجْهَكَ فَهِيَ طَرِيقُنَا وَ طَرِيقُكَ وَ احْذَرْ أَنْ يُصِيبَكَ اللَّهُ مِنْهُ بِعَاجِلِ قَارِعَةٍ تَمَسُّ الْأَصْلَ‏ وَ تَقْطَعُ الدَّابِرَ

Fear Allah^-azwj regarding yourself and snatch yourself away from Satan^-la guiding you, and divert your face towards the Hereafter, for it is our way and your way, be cautioned from Allah^-azwj Causing you to be involved in an entanglement, destroying the roots, and cutting off the tails (posterity). 

فَإِنِّي أُولِي لَكَ بِاللَّهِ أَلِيَّةً غَيْرَ فَاجِرَةٍ لَئِنْ جَمَعَتْنِي وَ إِيَّاكَ جَوَامِعُ الْأَقْدَارِ لَا أَزَالُ بِبَاحَتِكَ- حَتَّى يَحْكُمَ اللَّهُ بَيْنَنا وَ هُوَ خَيْرُ الْحاكِمِينَ‏

I^-asws hereby swear by Allah^-azwj, a vow not to be broken, if He^-azwj were to Gather between me^‑asws and you in a gathering of destiny, I^-asws will not cease holding you until Allah Judges between us, and He is the best of the Judges [7:87]’.[5]

56 و من [كلام‏] وصية له ع وصى [به‏] بها شريح بن هانئ لما جعله على مقدمته إلى الشام‏

Letter 56 – And from a bequest (speech) of his^-asws advising Shurayh Bin Hany by it when he^-asws made him to be (a commander) upon his^-asws vanguard to Syria

اتَّقِ اللَّهَ فِي كُلِّ [مَسَاءٍ وَ صَبَاحٍ‏] صَبَاحٍ وَ مَسَاءٍ وَ خَفْ عَلَى نَفْسِكَ الدُّنْيَا الْغَرُورَ وَ لَا تَأْمَنْهَا عَلَى حَالٍ وَ اعْلَمْ أَنَّكَ إِنْ لَمْ تَرْدَعْ نَفْسَكَ عَنْ كَثِيرٍ مِمَّا تُحِبُّ مَخَافَةَ [مَكْرُوهِهِ‏] مَكْرُوهٍ سَمَتْ‏ بِكَ الْأَهْوَاءُ إِلَى كَثِيرٍ مِنَ الضَّرَرِ فَكُنْ لِنَفْسِكَ مَانِعاً رَادِعاً وَ [لِنَزَوَاتِكَ‏] لِنَزْوَتِكَ‏ عِنْدَ الْحَفِيظَةِ وَاقِماً قَامِعاً

‘Fear Allah^-azwj during every evening and morning, and fear upon yourself of the deceptive world, and do not trust it upon any state, and know that you, if you do not repel yourself away from most of what you love fearing its abhorrence, the personal opinions would fling with you to a lot of the harm. So be a protector, defender of yourself, and for your instincts during the rage, a killer, a suppressor’.[6]

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

Letter 57 – And from a letter of his^-asws to the people of Al-Kufa during his journey from Al-Medina to Al-Basra

أَمَّا بَعْدُ فَإِنِّي خَرَجْتُ [عَنْ‏] مِنْ حَيِّي‏ هَذَا إِمَّا ظَالِماً وَ إِمَّا مَظْلُوماً وَ إِمَّا بَاغِياً وَ إِمَّا مَبْغِيّاً عَلَيْهِ وَ [أَنَا] إِنِّي أُذَكِّرُ اللَّهَ مَنْ بَلَغَهُ كِتَابِي هَذَا لَمَّا نَفَرَ إِلَيَّ فَإِنْ كُنْتُ مُحْسِناً أَعَانَنِي وَ إِنْ كُنْتُ مُسِيئاً اسْتَعْتَبَنِي‏

‘As for after, I^-asws am coming out from this tribe of mine, either as an oppressor or as an oppressed, and either as a rebel or as one rebelled against, and I^-asws remind of Allah^-azwj to the one this letter of mine^-asws reaches, to come to me^-asws, if I^-asws was a good doer, assist me^‑asws, and if I^-asws was an evil doer, restore me^-asws’.[7]

58  و من كتاب له ع كتبه إلى أهل الأمصار يقص فيه ما جرى بينه و بين أهل صفين‏

Letter 58 – And from a letter of his^-asws to the people of various localities, narrating in it what had flowed between him and the people of Siffeen

وَ كَانَ بَدْءُ أَمْرِنَا أَنَّا الْتَقَيْنَا [بِالْقَوْمِ‏] وَ الْقَوْمُ مِنْ أَهْلِ الشَّامِ وَ الظَّاهِرُ أَنَّ رَبَّنَا وَاحِدٌ وَ نَبِيَّنَا وَاحِدٌ وَ دَعْوَتَنَا فِي الْإِسْلَامِ وَاحِدَةٌ

‘At the onset of our matter, we, and the group from the people of Syria met, and the apparent is that our Lord^-azwj is One, and our Prophet^-saww is one, and our call regarding Al-Islam is one.

وَ لَا نَسْتَزِيدُهُمْ‏ فِي الْإِيمَانِ بِاللَّهِ وَ التَّصْدِيقِ بِرَسُولِهِ وَ لَا يَسْتَزِيدُونَنَا- [وَ] الْأَمْرُ وَاحِدٌ إِلَّا مَا اخْتَلَفْنَا فِيهِ مِنْ دَمِ عُثْمَانَ وَ نَحْنُ مِنْهُ بَرَاءٌ فَقُلْنَا تَعَالَوْا [نُدَاوِي‏] نُدَاوِ مَا لَا يُدْرَكُ الْيَوْمَ بِإِطْفَاءِ النَّائِرَةِ وَ تَسْكِينِ الْعَامَّةِ حَتَّى يَشْتَدَّ الْأَمْرُ وَ يَسْتَجْمِعَ فَنَقْوَى عَلَى وَضْعِ الْحَقِّ [فِي مَوَاضِعِهِ‏] مَوَاضِعَهُ

We are not adding them in the Eman with Allah^-azwj and the ratification of His^-azwj Rasool^-saww, nor are they adding us. The matter is one, except what we are differing in regarding the blood of Usman, and we are innocent from it. We are saying, ‘Come! Let us treat what we face today by extinguishing the flames and calm down the general public until the command is strengthened, and there is unity, and we can be strengthened upon placing the truth in its place.

فَقَالُوا بَلْ نُدَاوِيهِ بِالْمُكَابَرَةِ فَأَبَوْا حَتَّى جَنَحَتِ‏ الْحَرْبُ وَ رَكَدَتْ‏ وَ وَقَدَتْ‏ نِيرَانُهَا وَ حَمِشَتْ‏ فَلَمَّا ضَرَّسَتْنَا وَ إِيَّاهُمْ وَ وَضَعَتْ مَخَالِبَهَا فِينَا وَ فِيهِمْ أَجَابُوا عِنْدَ ذَلِكَ إِلَى الَّذِي دَعَوْنَاهُمْ إِلَيْهِ فَأَجَبْنَاهُمْ إِلَى مَا دَعَوْا وَ سَارَعْنَاهُمْ‏ إِلَى مَا طَلَبُوا حَتَّى اسْتَبَانَتْ عَلَيْهِمُ الْحُجَّةُ وَ انْقَطَعَتْ مِنْهُمُ الْمَعْذِرَةُ

They shall, ‘But we shall cure it with the wrangling’. They refused until the war sprouted wings and took hold, and its flames ignited and raged. When we and they gritted out teeth, and it placed it’s fangs in us and them, they answered during that to that which I^-asws had been called them to (in the first place). We responded to them, to what they were calling and hastened to what they were seeking until the argument was clarified to them, and the excuses were cut off from them.

فَمَنْ تَمَّ عَلَى ذَلِكَ مِنْهُمْ فَهُوَ الَّذِي أَنْقَذَهُ اللَّهُ مِنَ الْهَلَكَةِ وَ مَنْ لَجَّ وَ تَمَادَى فَهُوَ الرَّاكِسُ‏ الَّذِي رَانَ‏ اللَّهُ عَلَى قَلْبِهِ وَ صَارَتْ دَائِرَةُ السَّوْءِ عَلَى رَأْسِهِ‏

So, the one from them would be upon that, he is the one whom Allah^-azwj would Save him from the destruction, and one who entered and continued, so he is the reactor who Allah^-azwj has Sealed upon his heart, and the evil would become circling upon his head’.[8]

59 و من كتاب له ع إلى الأسود بن قطبة صاحب جند حلوان‏

Letter 59 – And from a letter of his^-asws to Al-Aswad Bin Qutba commander of the army of Hulwan

أَمَّا بَعْدُ فَإِنَّ الْوَالِيَ إِذَا اخْتَلَفَ هَوَاهُ‏ مَنَعَهُ ذَلِكَ كَثِيراً مِنَ الْعَدْلِ فَلْيَكُنْ أَمْرُ النَّاسِ عِنْدَكَ فِي الْحَقِّ سَوَاءً فَإِنَّهُ لَيْسَ فِي الْجَوْرِ عِوَضٌ مِنَ الْعَدْلِ

‘As for after, the governor, when his personal opinions differ, that would prevent him from a lot of justice. So, let the matter of the people be the same in your presence regarding the rights, for there isn’t any replacement in an injustice for the justice.

فَاجْتَنِبْ مَا تُنْكِرُ أَمْثَالَهُ وَ ابْتَذِلْ نَفْسَكَ فِيمَا افْتَرَضَ اللَّهُ عَلَيْكَ رَاجِياً ثَوَابَهُ وَ مُتَخَوِّفاً عِقَابَهُ وَ اعْلَمْ أَنَّ الدُّنْيَا دَارُ بَلِيَّةٍ لَمْ يَفْرُغْ صَاحِبُهَا فِيهَا قَطُّ سَاعَةً إِلَّا كَانَتْ فَرْغَتُهُ‏ 4262 عَلَيْهِ حَسْرَةً يَوْمَ الْقِيَامَةِ

So, shun whatever you dislike similar of it (being for you) and exert yourself in what Allah^-azwj Imposed upon you, desiring its Rewards, and paying attention to its Punishment, and Know that the world is a house of testing, its participant is not free in it even for a moment except his being free during it would be a regret upon him on the Day of Qiyamah.

وَ أَنَّهُ لَنْ يُغْنِيَكَ عَنِ الْحَقِّ شَيْ‏ءٌ أَبَداً وَ مِنَ الْحَقِّ عَلَيْكَ حِفْظُ نَفْسِكَ وَ الِاحْتِسَابُ‏ عَلَى الرَّعِيَّةِ بِجُهْدِكَ فَإِنَّ الَّذِي يَصِلُ إِلَيْكَ مِنْ ذَلِكَ أَفْضَلُ مِنَ الَّذِي يَصِلُ بِكَ وَ السَّلَامُ‏

And nothing will make you needless from the truth, ever, and from the rights upon you is to protect yourself and the contentment upon the citizens by your efforts, for that which would be arriving to you from that would be superior to that which would be arriving (to them) due to you. And the greetings’.[9]

60 و من كتاب له ع إلى العمال الذين يطأ [عملهم الجيوش‏] الجيش عملهم‏

Letter 60 – And from a letter of his^-asws to the office bearers, those the army passed by their offices

مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى مَنْ مَرَّ بِهِ الْجَيْشُ مِنْ جُبَاةِ الْخَرَاجِ وَ عُمَّالِ الْبِلَادِ أَمَّا بَعْدُ فَإِنِّي قَدْ سَيَّرْتُ جُنُوداً هِيَ مَارَّةٌ بِكُمْ إِنْ شَاءَ اللَّهُ

‘From a servant of Allah^-azwj, Ali^-asws Amir Al-Momineen, to the one the army passes by him, from the collectors of the taxes and the office bearers of the cities. As for after, I^-asws am sending an army which would be passing by you, if Allah^-azwj so Desires.

وَ قَدْ أَوْصَيْتُهُمْ بِمَا يَجِبُ لِلَّهِ عَلَيْهِمْ مِنْ كَفِّ الْأَذَى وَ صَرْفِ الشَّذَى وَ أَنَا أَبْرَأُ إِلَيْكُمْ وَ إِلَى ذِمَّتِكُمْ مِنْ مَعَرَّةِ الْجَيْشِ إِلَّا مِنْ جَوْعَةِ الْمُضْطَرِّ لَا يَجِدُ عَنْهَا مَذْهَباً إِلَى شِبَعِهِ

And I^-asws have advised them with what Allah^-azwj has Obligated upon them, from refraining from harming and turn away the evil, and I^-asws disavow to you all and to your responsibilities from the passing of the army except from the desperate hunger he would find no escape to satisfying it.

فَنَكِّلُوا مَنْ تَنَاوَلَ مِنْهُمْ ظُلْماً عَنْ ظُلْمِهِمْ وَ كُفُّوا أَيْدِيَ سُفَهَائِكُمْ عَنْ مُضَارَّتِهِمْ وَ التَّعَرُّضِ لَهُمْ فِيمَا اسْتَثْنَيْنَاهُ مِنْهُمْ وَ أَنَا بَيْنَ أَظْهُرِ الْجَيْشِ فَارْفَعُوا إِلَيَّ مَظَالِمَكُمْ وَ مَا عَرَاكُمْ مِمَّا يَغْلِبُكُمْ مِنْ أَمْرِهِمْ وَ مَا لَا تُطِيقُونَ دَفْعَهُ إِلَّا بِاللَّهِ وَ بِي أُغَيِّرُهُ بِمَعُونَةِ اللَّهِ إِنْ شَاءَ اللَّهُ‏.

So, punish the one who deals out any injustice from their injustices, and restrain the hands of your foolish ones from harming them, and obstructing to them regarding what I^-asws have excluded from them, and I^-asws am in the midst of the army, so you can raise your grievances to me^-asws, and whatever you see as having overcome you from their affairs, and what you cannot tolerate repelling it except by Allah^-azwj or by me^-asws, I^-asws shall change it by the Assistance of Allah^-azwj, if Allah^-azwj so Desires’.[10]

61 و من كتاب له ع إلى كميل بن زياد النخعي و هو عامله على هيت، ينكر عليه تركه دفع من يجتاز به من جيش العدو طالبا الغارة. –

Letter 61 – From a letter of his^-asws to Kumeyl Bin Ziyad Al-Nakhaie, and he was his^-asws office bearer upon Hayt, and he^-asws disliked upon him of his neglect in defending from the crossing of the enemy army by him seeking the raids

أَمَّا بَعْدُ فَإِنَّ تَضْيِيعَ الْمَرْءِ مَا وُلِّيَ وَ تَكَلُّفَهُ مَا كُفِيَ لَعَجْزٌ حَاضِرٌ وَ رَأْيٌ مُتَبَّرٌ

‘As for after, surely wasting by the man what he is in charge of and had been encumbered with suffices for his current disability, and destructive view.

وَ إِنَّ تَعَاطِيَكَ الْغَارَةَ عَلَى أَهْلِ قِرْقِيسِيَا وَ تَعْطِيلَكَ مَسَالِحَكَ‏ الَّتِي وَلَّيْنَاكَ لَيْسَ [لَهَا] بِهَا مَنْ يَمْنَعُهَا وَ لَا يَرُدُّ الْجَيْشَ عَنْهَا لَرَأْيٌ شَعَاعٌ‏ فَقَدْ صِرْتَ جِسْراً لِمَنْ أَرَادَ الْغَارَةَ مِنْ أَعْدَائِكَ عَلَى أَوْلِيَائِكَ غَيْرَ شَدِيدِ الْمَنْكِبِ‏ وَ لَا مَهِيبِ الْجَانِبِ‏ وَ لَا سَادٍّ ثُغْرَةً وَ لَا كَاسِرٍ لِعَدُوٍّ شَوْكَةً وَ لَا مُغْنٍ عَنْ‏ أَهْلِ مِصْرِهِ وَ لَا مُجْزٍ عَنْ أَمِيرِهِ‏

And the raid had come to you upon the people of Qirqisiya, and your inactivity of the weaponry which we had placed you in charge of, there isn’t anyone defending it, nor repelling the army away from it, is a scattered view. You had become a bridge for the ones from your enemies who wanted to raid against your friends, without you being with strong shoulders, nor awe by the sides, nor being able to block a hole nor break a blade of the enemy, nor defending the people of his city, nor fulfilling from his commander’.[11]

62 و من كتاب له ع إلى أهل مصر مع مالك الأشتر [رحمه الله‏] لما ولاه إمارتها

Letter 62 – And from a letter of his^-asws to the people of Egypt, (sent) with Al-Ashtar, may Allah^-azwj have Mercy on him, when he^-asws had placed him in charge of its emirate

أَمَّا بَعْدُ فَإِنَّ اللَّهَ سُبْحَانَهُ بَعَثَ مُحَمَّداً ص نَذِيراً لِلْعَالَمِينَ وَ مُهَيْمِناً عَلَى الْمُرْسَلِينَ فَلَمَّا مَضَى [ص‏] ع تَنَازَعَ الْمُسْلِمُونَ الْأَمْرَ مِنْ بَعْدِهِ

‘As for after, Allah^-azwj the Glorious Sent Muhammad^-saww as a warner to the worlds and dominant upon the (other) Messengers^-as. When he^-saww passed away, the Muslims disputed the command from after him^-saww.

فَوَاللَّهِ مَا كَانَ يُلْقَى فِي رُوعِي‏ وَ لَا يَخْطُرُ بِبَالِي أَنَّ الْعَرَبَ تُزْعِجُ هَذَا الْأَمْرَ مِنْ بَعْدِهِ ص عَنْ أَهْلِ بَيْتِهِ وَ لَا أَنَّهُمْ مُنَحُّوهُ عَنِّي مِنْ بَعْدِهِ

By Allah^-azwj! It had not occurred in my^-asws heart nor occurred in my^-asws mind that the Arabs would snatch this command from after him^-saww away from People^-asws of his^-saww Household, nor that they would be taking it away from me^-asws from after him^-saww.

فَمَا رَاعَنِي‏ إِلَّا انْثِيَالُ‏ النَّاسِ عَلَى فُلَانٍ يُبَايِعُونَهُ فَأَمْسَكْتُ [بِيَدِي‏] يَدِي‏ حَتَّى رَأَيْتُ رَاجِعَةَ النَّاسِ قَدْ رَجَعَتْ عَنِ الْإِسْلَامِ يَدْعُونَ إِلَى مَحْقِ دَيْنِ مُحَمَّدٍ ص

Nothing shocked me^-asws except the swarming of the people to so and so (Abu Bakr) pledging allegiance to him. I withheld my^-asws hand until I^-asws saw reversion of the people having had returned from Al-Islam calling for the obliteration of the religion of Muhammad^-saww.

فَخَشِيتُ إِنْ لَمْ أَنْصُرِ الْإِسْلَامَ وَ أَهْلَهُ أَنْ أَرَى فِيهِ ثَلْماً أَوْ هَدْماً تَكُونُ الْمُصِيبَةُ بِهِ عَلَيَّ أَعْظَمَ مِنْ فَوْتِ وِلَايَتِكُمُ الَّتِي إِنَّمَا هِيَ مَتَاعُ أَيَّامٍ قَلَائِلَ يَزُولُ مِنْهَا مَا كَانَ كَمَا يَزُولُ السَّرَابُ- [وَ] أَوْ كَمَا يَتَقَشَّعُ السَّحَابُ

I^-asws feared that I^-asws do not help Al-Islam and its people, and I^-asws might see breaches or demolition, it would be a greater difficulty upon me with it than the loss of your governance which rather it is an enjoyment for a few days, declining whatever was from it like the declining of the mirage, or like dissipation of the clouds.

فَنَهَضْتُ فِي تِلْكَ الْأَحْدَاثِ حَتَّى زَاحَ‏ الْبَاطِلُ وَ زَهَقَ‏ وَ اطْمَأَنَّ الدِّينُ وَ تَنَهْنَهَ‏

So, I^-asws got up during those events until the falsehood was displaced and vanished, and the religion was reassured and kept away from it’.

: وَ [مِنْ هَذَا الْكِتَابِ‏] مِنْهُ‏ إِنِّي وَ اللَّهِ لَوْ لَقِيتُهُمْ وَاحِداً وَ هُمْ طِلَاعُ‏ الْأَرْضِ كُلِّهَا مَا بَالَيْتُ وَ لَا اسْتَوْحَشْتُ وَ إِنِّي مِنْ ضَلَالِهِمُ الَّذِي هُمْ فِيهِ وَ الْهُدَى الَّذِي أَنَا عَلَيْهِ لَعَلَى بَصِيرَةٍ مِنْ نَفْسِي وَ يَقِينٍ مِنْ رَبِّي وَ إِنِّي إِلَى لِقَاءِ اللَّهِ لَمُشْتَاقٌ وَ [لِحُسْنِ‏] حُسْنِ ثَوَابِهِ لَمُنْتَظِرٌ رَاجٍ

And from this letter from him^-asws: ‘If I^-asws had to meet them (in battle) alone and they had filled the earth, I^-asws would not have cared nor been scared, and I^-asws from their straying which they are in and the guidance which I^-asws am upon, are upon an insight from myself^-asws and certainty from my^-asws Lord^-azwj, and I^-asws am desirous to meet Allah^-azwj and awaiting to His^-azwj excellent Rewards, awaiting, hopeful.

وَ لَكِنَّنِي آسَى‏ أَنْ يَلِيَ [هَذِهِ الْأُمَّةَ] أَمْرَ هَذِهِ الْأُمَّةِ سُفَهَاؤُهَا وَ فُجَّارُهَا فَيَتَّخِذُوا مَالَ اللَّهِ دُوَلًا وَ عِبَادَهُ خَوَلًا وَ الصَّالِحِينَ حَرْباً وَ الْفَاسِقِينَ حِزْباً

But I^-asws was in sorrow that the community would be ruled by its foolish ones and its immoral ones, so they would take the wealth of Allah^-azwj as personal earnings, and His^-azwj servants as their own slaves, and the righteous would be battled against, and the mischief-makers would be allied with.

فَإِنَّ مِنْهُمُ الَّذِي قَدْ شَرِبَ فِيكُمُ الْحَرَامَ‏ وَ جُلِدَ حَدّاً فِي الْإِسْلَامِ وَ إِنَّ مِنْهُمْ مَنْ لَمْ يُسْلِمْ حَتَّى رُضِخَتْ لَهُ عَلَى الْإِسْلَامِ الرَّضَائِخُ‏ فَلَوْ لَا ذَلِكَ مَا أَكْثَرْتُ تَأْلِيبَكُمْ‏ وَ تَأْنِيبَكُمْ وَ جَمْعَكُمْ وَ تَحْرِيضَكُمْ وَ لَتَرَكْتُكُمْ إِذْ أَبَيْتُمْ وَ وَنَيْتُمْ‏

Surely from them is the one who had drunk the prohibited (wine) among you and was whipped the legal punishment in Al-Islam, and that from them is one who did not become a Muslim until gifts were given to him upon Al-Islam. Had it not been for that, I^-asws would not frequent your incitement, and gathered you, and I^-asws shall leave you to be if you refuse and show weakness.

أَ لَا تَرَوْنَ إِلَى أَطْرَافِكُمْ‏ قَدِ انْتَقَصَتْ‏ وَ إِلَى أَمْصَارِكُمْ قَدِ افْتُتِحَتْ وَ إِلَى مَمَالِكِكُمْ تُزْوَى‏ وَ إِلَى بِلَادِكُمْ تُغْزَى انْفِرُوا رَحِمَكُمُ اللَّهُ إِلَى قِتَالِ عَدُوِّكُمْ وَ لَا تَثَّاقَلُوا إِلَى الْأَرْضِ فَتُقِرُّوا بِالْخَسْفِ‏ وَ تَبُوءُوا بِالذُّلِّ وَ يَكُونَ نَصِيبُكُمُ الْأَخَسَّ وَ إِنَّ أَخَا الْحَرْبِ الْأَرِقُ‏ وَ مَنْ نَامَ لَمْ يُنَمْ عَنْهُ وَ السَّلَامُ‏

Are you not looking at your outskirts to have been revolted against, and to your cities to have been conquered, and to your possessions snatched away, and to your country to have been raided? Mobilise, may Allah^-azwj have Mercy on you, to fighting your enemy and do not be heavy to the ground (sluggish) for you will have to accept the effacement and pursued by the disgrace, and your share would become the loss incurring. A brother of the war is the alert, and the one who sleeps (remains inactive), it (war) would not sleep from him. And the greetings’.[12]

63 و من كتاب له ع إلى أبي موسى الأشعري و هو عامله على الكوفة، و قد بلغه عنه تثبيطه‏ الناس عن الخروج إليه لما ندبهم لحرب أصحاب الجمل.

Letter 63 – And from a letter of his^-asws to Abu Musa Al-Ashari, and he was a governor upon Al-Kufa, and his discouraging the people from coming out to him^-asws when he^-asws called them to battle the companions of the camel

مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى عَبْدِ اللَّهِ بْنِ قَيْسٍ أَمَّا بَعْدُ فَقَدْ بَلَغَنِي عَنْكَ قَوْلٌ هُوَ لَكَ وَ عَلَيْكَ فَإِذَا قَدِمَ [عَلَيْكَ رَسُولِي‏] رَسُولِي عَلَيْكَ فَارْفَعْ ذَيْلَكَ وَ اشْدُدْ مِئْزَرَكَ‏ وَ اخْرُجْ مِنْ جُحْرِكَ‏ وَ انْدُبْ‏ مَنْ مَعَكَ فَإِنْ حَقَّقْتَ فَانْفُذْ وَ إِنْ تَفَشَّلْتَ‏ فَابْعُدْ

‘From servant of Allah^-azwj, Ali^-asws Amir Al-Momineen, to Abdullah Bin Qays. As for after, a word has reached me^-asws from you, it is for you and against you, so when my^-asws messenger arrives to you, then raise your tail and tighten your apron, and come out from your room and call the ones who are with you. If you can achieve, then enforce, and if you fail, then keep away.

وَ ايْمُ اللَّهِ لَتُؤْتَيَنَّ مِنْ حَيْثُ أَنْتَ وَ لَا تُتْرَكُ حَتَّى يُخْلَطَ زُبْدُكَ بِخَاثِرِكَ‏ وَ ذَائِبُكَ بِجَامِدِكَ وَ حَتَّى تُعْجَلُ عَنْ قِعْدَتِكَ‏ وَ تَحْذَرَ مِنْ أَمَامِكَ كَحَذَرِكَ مِنْ خَلْفِكَ

And I^-asws swear by Allah^-azwj! You will be gotten to wherever you may be, nor will you be left until your foam is mingled with your coagulant, and your solvent with your insolvent, and until you are hastened away from your seat, and you will be cautious from your front just as you are cautious from your rear.

وَ مَا هِيَ بِالْهُوَيْنَى‏ الَّتِي تَرْجُو وَ لَكِنَّهَا الدَّاهِيَةُ الْكُبْرَى يُرْكَبُ جَمَلُهَا وَ [يُذَلُ‏] يُذَلَّلُّ صَعْبُهَا وَ يُسَهَّلُ جَبَلُهَا فَاعْقِلْ عَقْلَكَ‏ وَ امْلِكْ أَمْرَكَ وَ خُذْ نَصِيبَكَ وَ حَظَّكَ فَإِنْ كَرِهْتَ فَتَنَحَّ إِلَى غَيْرِ رَحْبٍ وَ لَا فِي نَجَاةٍ فَبِالْحَرِيِ‏ لَتُكْفَيَنَ‏ وَ أَنْتَ نَائِمٌ حَتَّى لَا يُقَالَ أَيْنَ فُلَانٌ

And it is not with easiness, that which you are wishing for, but it is the great calamity. Its camel would be ridden, and its difficulties will be humbled, and its mountains would be its coasts. So, understand with your intellect and take control of your affairs, and take your lot and your share. If you dislike, then isolate to somewhere without a welcome nor in a safety. You will be sufficed with the freed ones while you are sleeping until it will not be said, ‘So of so and so’.

وَ اللَّهِ إِنَّهُ لَحَقٌّ مَعَ مُحِقٍّ وَ مَا [يُبَالِي‏] أُبَالِي مَا صَنَعَ الْمُلْحِدُونَ وَ السَّلَامُ‏

By Allah^-azwj! Attach with the rightful one, and it does not matter what the atheists are doing. And the greetings’.[13]

64 و من كتاب له ع إلى معاوية جوابا [عن كتابه‏]

Letter 64 – And from a letter of his^-asws to Muawiya in reply to his letter

أَمَّا بَعْدُ فَإِنَّا كُنَّا نَحْنُ وَ أَنْتُمْ عَلَى مَا ذَكَرْتَ مِنَ الْأُلْفَةِ وَ الْجَمَاعَةِ فَفَرَّقَ بَيْنَنَا وَ بَيْنَكُمْ أَمْسِ أَنَّا آمَنَّا وَ كَفَرْتُمْ وَ الْيَوْمَ أَنَّا اسْتَقَمْنَا وَ فُتِنْتُمْ وَ مَا أَسْلَمَ مُسْلِمُكُمْ إِلَّا كَرْهاً وَ بَعْدَ أَنْ كَانَ أَنْفُ الْإِسْلَامِ‏ كُلُّهُ لِرَسُولِ اللَّهِ ص [حَرْباً] حِزْباً

‘As for after, surely, we and you all were upon the affinity what you mentioned, and the community. There was a separation between us and you all yesterday. We believed and you disbelieved, and today we are steadfast, and you are tempted; and no Muslim from you became a Muslim except unwillingly, and afterwards the pride of Al-Islam, all of it was for Rasool-Allah^-saww in one party.

وَ ذَكَرْتَ أَنِّي قَتَلْتُ طَلْحَةَ وَ الزُّبَيْرَ وَ شَرَّدْتُ بِعَائِشَةَ وَ نَزَلْتُ بَيْنَ الْمِصْرَيْنِ‏ وَ ذَلِكَ أَمْرٌ غِبْتَ عَنْهُ فَلَا عَلَيْكَ وَ لَا الْعُذْرُ فِيهِ إِلَيْكَ

And you mentioned that I^-asws killed Talha and Al-Zubeyr and displaced Ayesha, and descended between the two cities, and that is a matter you were absent from it. So, there is no crime upon you nor any excuse in it to you.

وَ ذَكَرْتَ أَنَّكَ زَائِرِي فِي [جَمْعِ‏] الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ قَدِ انْقَطَعَتِ الْهِجْرَةُ يَوْمَ أُسِرَ أَخُوكَ فَإِنْ كَانَ [فِيكَ‏] فِيهِ عَجَلٌ فَاسْتَرْفِهْ‏ فَإِنِّي إِنْ أَزُرْكَ فَذَلِكَ جَدِيرٌ أَنْ يَكُونَ اللَّهُ إِنَّمَا بَعَثَنِي إِلَيْكَ لِلنِّقْمَةِ مِنْكَ وَ إِنْ تَزُرْنِي

And you mentioned that you visited me^-asws among the Emigrants and the Helpers, and the emigration was terminated on the day your brother was captured, so if there was a haste regarding you, I^-asws shall restore it, then I^-asws will visit you. That would be worthy that rather Allah^-azwj would be Sending me^-asws for the deserved punishment from you, and if you were to visit me^-asws.

فَكَمَا قَالَ أَخُو بَنِي أَسَدٍ

مُسْتَقْبِلِينَ رِيَاحَ الصَّيْفِ تَضْرِبُهُمْ‏

بِحَاصِبٍ‏ بَيْنَ أَغْوَارٍ وَ جُلْمُودِ

It would be as the brother of the clan of Asad said (in a poem), ‘They shall face the summer winds striking them by a (body) counter between the trenches and the skulls’.

وَ عِنْدِي السَّيْفُ الَّذِي أَعْضَضْتُهُ‏ بِجَدِّكَ وَ خَالِكَ وَ أَخِيكَ فِي‏ مَقَامٍ وَاحِدٍ- [فَإِنَّكَ‏] وَ إِنَّكَ وَ اللَّهِ مَا عَلِمْتُ الْأَغْلَفُ الْقَلْبِ‏ الْمُقَارِبُ الْعَقْلِ‏ وَ الْأَوْلَى أَنْ يُقَالَ لَكَ إِنَّكَ رَقِيتَ سُلَّماً أَطْلَعَكَ مَطْلَعَ سُوءٍ عَلَيْكَ لَا لَكَ لِأَنَّكَ نَشَدْتَ غَيْرَ ضَالَّتِكَ‏ وَ رَعَيْتَ غَيْرَ سَائِمَتِكَ‏ وَ طَلَبْتَ أَمْراً لَسْتَ مِنْ أَهْلِهِ وَ لَا فِي مَعْدِنِهِ

And with me^-asws is the sword which I^-asws made to bite your grandfather, and your maternal uncle, and your brother in one place, and by Allah^-azwj, you don’t know, (you) are of the locked heart, average intellect, and foremost with that it should be said to you climbed a ladder to be notified of the evil against you, not for you, because you looked for a lost property which was not lost by you, and were brought up by other than your own mother, and sought a command you aren’t its rightful of nor among its mines.

فَمَا أَبْعَدَ قَوْلَكَ مِنْ فِعْلِكَ- وَ قَرِيبٌ مَا أَشْبَهْتَ مِنْ أَعْمَامٍ وَ أَخْوَالٍ حَمَلَتْهُمُ الشَّقَاوَةُ وَ تَمَنِّي الْبَاطِلِ عَلَى الْجُحُودِ بِمُحَمَّدٍ ص فَصُرِعُوا مَصَارِعَهُمْ‏ حَيْثُ عَلِمْتَ لَمْ يَدْفَعُوا عَظِيماً وَ لَمْ يَمْنَعُوا حَرِيماً بِوَقْعِ سُيُوفٍ مَا خَلَا مِنْهَا الْوَغَى‏ وَ لَمْ تُمَاشِهَا الْهُوَيْنَى‏

So, how far are your words from your deeds, and how close to what resembles from the paternal uncles and maternal uncles, the wretchedness and the false wishes had carried them upon the rejection of Muhammad^-saww. They were cut down in their lying places where you know they did not push away any major (sin) and did not prevent any prohibition, by the falling sword what there was no escape from it and did not walk our gentleness.

وَ قَدْ أَكْثَرْتَ فِي قَتَلَةِ عُثْمَانَ فَادْخُلْ فِيمَا دَخَلَ فِيهِ النَّاسُ ثُمَّ حَاكِمِ الْقَوْمَ إِلَيَّ أَحْمِلْكَ وَ إِيَّاهُمْ عَلَى كِتَابِ اللَّهِ تَعَالَى وَ أَمَّا تِلْكَ الَّتِي تُرِيدُ فَإِنَّهَا خُدْعَةُ الصَّبِيِّ عَنِ اللَّبَنِ فِي أَوَّلِ الْفِصَالِ‏ وَ السَّلَامُ لِأَهْلِهِ‏

And you have frequented regarding the killers of Usman, so enter into what the people have entered into, then let the people bring the judgment to me^-asws, I^-asws shall carry you and them upon the Book of Allah^-azwj. And as for that which you want, it is (like) deceiving of the child from the milk during the beginning of the weaning. And the greetings be to its deserving ones’.[14]

65 و من كتاب له ع إليه أيضا

Letter 65 – And from a letter of his^-asws also to him (Muawiya)

أَمَّا بَعْدُ فَقَدْ آنَ لَكَ أَنْ تَنْتَفِعَ بِاللَّمْحِ الْبَاصِرِ مِنْ عِيَانِ الْأُمُورِ- [فَلَقَدْ] فَقَدْ سَلَكْتَ مَدَارِجَ أَسْلَافِكَ بِادِّعَائِكَ الْأَبَاطِيلَ‏ وَ اقْتِحَامِكَ‏ غُرُورَ الْمَيْنِ‏ وَ الْأَكَاذِيبِ [مِنِ انْتِحَالِكَ‏] وَ بِانْتِحَالِكَ‏ مَا قَدْ عَلَا عَنْكَ‏ وَ ابْتِزَازِكَ‏ لِمَا قَدِ اخْتُزِنَ‏ دُونَكَ فِرَاراً مِنَ الْحَقِّ وَ جُحُوداً لِمَا هُوَ أَلْزَمُ لَكَ مِنْ لَحْمِكَ وَ دَمِكَ‏ مِمَّا قَدْ وَعَاهُ سَمْعُكَ وَ مُلِئَ بِهِ صَدْرُكَ

‘As for after, the time has come not that you benefit with the observant glances at meaningful matters. You have travelled the steps of your ancestors by your claiming the falsities, and intrusion into the deceitful notions and the lies, and your plagiarising what had been above you, and your extortion of what is kept for others besides you, fleeing from the truth and rejecting what necessitates to you, from your flesh and blood, from what your heart has retained, and your chest is filled with.

فَمَا ذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ الْمُبِينُ وَ بَعْدَ الْبَيَانِ إِلَّا اللَّبْسُ‏ فَاحْذَرِ الشُّبْهَةَ وَ اشْتِمَالَهَا عَلَى لُبْسَتِهَا فَإِنَّ الْفِتْنَةَ طَالَمَا أَغْدَفَتْ جَلَابِيبَهَا وَ [أَعْشَتِ‏] أَغْشَتِ‏ الْأَبْصَارَ ظُلْمَتُهَا

And what is there after the Truth except for the straying? So how come you are turning away? [10:32], and after the explanation, except for the confusion. Be cautious of the suspicions and its inclusion upon its confusion, for the Fitna has spread its covering for long, and its darkness has overwhelmed the sights.

وَ قَدْ أَتَانِي كِتَابٌ مِنْكَ ذُو أَفَانِينَ‏ مِنَ الْقَوْلِ ضَعُفَتْ قُوَاهَا عَنِ السِّلْمِ‏ وَ أَسَاطِيرَ لَمْ يَحُكْهَا [عَنْكَ‏] مِنْكَ عِلْمٌ وَ لَا حِلْمٌ‏ أَصْبَحْتَ مِنْهَا كَالْخَائِضِ فِي الدَّهَاسِ‏ وَ الْخَابِطِ فِي الدِّيمَاسِ‏

And a letter came to me^-asws from you, being with unmannerly words weakening the strength of peace, and lines which did not tell of any knowledge being from you nor any forbearance. You have become, like the one immersed in the marshes and the groper in the darkness.

وَ تَرَقَّيْتَ إِلَى مَرْقَبَةٍ بَعِيدَةِ الْمَرَامِ نَازِحَةِ الْأَعْلَامِ‏ تَقْصُرُ دُونَهَا الْأَنُوقُ‏ وَ يُحَاذَى بِهَا الْعَيُّوقُ‏ وَ حَاشَ لِلَّهِ أَنْ تَلِيَ لِلْمُسْلِمِينَ [مِنْ‏] بَعْدِي صَدْراً أَوْ وِرْداً أَوْ أُجْرِيَ لَكَ عَلَى أَحَدٍ مِنْهُمْ عَقْداً أَوْ عَهْداً

You have risen to a far place difficult to approach devoid of markings. The necks fall short below it and its parallel is like ‘Al-Uyooq’ (the star Capella) and may Allah^-azwj Forbid that you rule the Muslims after me^-asws, issuing (orders) of being referred to, or any agreement flows for you to be upon any one of them.

فَمِنَ الْآنَ فَتَدَارَكْ نَفْسَكَ وَ انْظُرْ لَهَا فَإِنَّكَ إِنْ فَرَّطْتَ حَتَّى يَنْهَدَ إِلَيْكَ عِبَادُ اللَّهِ أُرْتِجَتْ‏ عَلَيْكَ الْأُمُورُ وَ مُنِعْتَ أَمْراً هُوَ مِنْكَ الْيَوْمَ مَقْبُولٌ وَ السَّلَامُ‏

So, from now on be aware of yourself and look out for it, for if you were to be neglectful until the servants of Allah^-azwj rise up to you, the affairs would be restricted upon you, and a matter which is acceptable from you today would be refused. And the greetings’.[15]

66 و من كتاب له ع إلى عبد الله بن العباس و قد تقدم ذكره بخلاف هذه الرواية

Letter 66 – And from a letter of his^-asws to Abdullah Bin Al-Abbas, and its mention has preceded differently to this report

أَمَّا بَعْدُ فَإِنَّ [الْعَبْدَ] الْمَرْءَ لَيَفْرَحُ بِالشَّيْ‏ءِ الَّذِي لَمْ يَكُنْ لِيَفُوتَهُ وَ يَحْزَنُ عَلَى الشَّيْ‏ءِ الَّذِي لَمْ يَكُنْ لِيُصِيبَهُ

‘As for after, the servant tends to be happy with something which he would not have missed it and grieves upon the thing which he was not going to attain.

فَلَا يَكُنْ أَفْضَلَ مَا نِلْتَ فِي نَفْسِكَ مِنْ دُنْيَاكَ بُلُوغُ لَذَّةٍ أَوْ شِفَاءُ غَيْظٍ وَ لَكِنْ إِطْفَاءُ بَاطِلٍ [وَ] أَوْ إِحْيَاءُ حَقٍّ- وَ لْيَكُنْ سُرُورُكَ بِمَا قَدَّمْتَ وَ أَسَفُكَ عَلَى مَا خَلَّفْتَ‏ وَ هَمُّكَ فِيمَا بَعْدَ الْمَوْتِ‏

So do not let the superior of what you attain regarding yourself from your world to be the peak of the pleasure, and healing of rages, but extinguish the falsehood or revive a right, and let your happiness be with you have sent ahead, and your regret be upon what you have left behind, and your worry be regarding what is after the death. And the greetings’.[16]

67 و من كتاب له ع إلى قثم بن العباس و هو عامله على مكة

Letter 67 – And from a letter of his^-asws to Qusam Bin Al-Abbas, and he was his^-asws office bearer upon Makkah

أَمَّا بَعْدُ فَأَقِمْ لِلنَّاسِ الْحَجَّ- وَ ذَكِّرْهُمْ بِأَيَّامِ اللَّهِ‏ وَ اجْلِسْ لَهُمُ الْعَصْرَيْنِ‏ فَأَفْتِ الْمُسْتَفْتِيَ وَ عَلِّمِ الْجَاهِلَ وَ ذَاكِرِ الْعَالِمَ وَ لَا يَكُنْ لَكَ إِلَى النَّاسِ سَفِيرٌ إِلَّا لِسَانُكَ وَ لَا حَاجِبٌ إِلَّا وَجْهُكَ وَ لَا تَحْجُبَنَّ ذَا حَاجَةٍ عَنْ لِقَائِكَ بِهَا فَإِنَّهَا إِنْ ذِيدَتْ‏ عَنْ أَبْوَابِكَ فِي أَوَّلِ وِرْدِهَا لَمْ تُحْمَدْ فِيمَا بَعْدُ عَلَى قَضَائِهَا

‘As for after, Establish the Hajj for the people and remind them of the days of Allah^-azwj, and sit to them (for judgment) morning and afternoon. Issue verdict to the seeker of verdict, and teach the ignorant, and discuss with the learned and do not let an ambassador to be for you to the people except your tongue, nor any guard except your face, nor bar the one with need to see you for if he is impeded from your door during the first arrival, you will not be praised upon fulfilling it afterwards.

وَ انْظُرْ إِلَى مَا اجْتَمَعَ عِنْدَكَ مِنْ مَالِ اللَّهِ فَاصْرِفْهُ إِلَى مَنْ قِبَلَكَ‏مِنْ ذَوِي الْعِيَالِ وَ الْمَجَاعَةِ مُصِيباً بِهِ مَوَاضِعَ [الْمَفَاقِرِ] الْفَاقَةِ وَ الْخَلَّاتِ‏ وَ مَا فَضَلَ عَنْ ذَلِكَ فَاحْمِلْهُ إِلَيْنَا لِنَقْسِمَهُ فِيمَنْ قِبَلَنَا

And look at that from the wealth of Allah^-azwj has been collected with you, so spend it upon the ones in front of you, from the ones with the dependants, and the one distressed with difficulties, and places of poverty, and the one lacking clothes, and whatever is extra upon that, send it to us for us to distribute it among the ones in front of us.

وَ مُرْ أَهْلَ مَكَّةَ أَلَّا يَأْخُذُوا مِنْ سَاكِنٍ أَجْراً فَإِنَّ اللَّهَ سُبْحَانَهُ يَقُولُ- سَواءً الْعاكِفُ فِيهِ وَ الْبادِ فَالْعَاكِفُ الْمُقِيمُ بِهِ وَ الْبَادِي الَّذِي يَحُجُّ إِلَيْهِ مِنْ غَيْرِ أَهْلِهِ وَفَّقَنَا اللَّهُ وَ إِيَّاكُمْ لِمَحَابِّهِ‏ وَ السَّلَامُ‏

And instruct the people of Makkah that they should not be taking any rent from a dweller, for Allah^-azwj the Glorious is Saying: We Made it for the people to be equal therein, the dweller in it and the visitor, [22:25], so the dweller is the one staying in it, and the visitor is the one performing Hajj to it, from without his family. May Allah^-azwj Harmonise us and you to His^-azwj Love. And the greetings’.[17]

68 و من كتاب له ع إلى سلمان الفارسي رحمه الله قبل أيام خلافته‏

Letter 68 – And from a letter of his^-asws to Salman Al-Farsi^-ra, may Allah^-azwj have Mercy on him^-ra, before the days of his^-asws caliphate

أَمَّا بَعْدُ فَإِنَّمَا مَثَلُ الدُّنْيَا مَثَلُ الْحَيَّةِ لَيِّنٌ مَسُّهَا قَاتِلٌ سَمُّهَا فَأَعْرِضْ عَمَّا يُعْجِبُكَ فِيهَا لِقِلَّةِ مَا يَصْحَبُكَ مِنْهَا وَ ضَعْ عَنْكَ هُمُومَهَا لِمَا أَيْقَنْتَ بِهِ مِنْ فِرَاقِهَا وَ تَصَرُّفِ حَالاتِهَا وَ كُنْ آنَسَ مَا تَكُونُ بِهَا أَحْذَرَ مَا تَكُونُ مِنْهَا فَإِنَّ صَاحِبَهَا كُلَّمَا اطْمَأَنَّ فِيهَا إِلَى سُرُورٍ أَشْخَصَتْهُ‏ عَنْهُ إِلَى مَحْذُورٍ أَوْ إِلَى إِينَاسٍ أَزَالَتْهُ عَنْهُ إِلَى إِيحَاشٍ وَ السَّلَامُ‏

‘As for after, rather an example of the world is like an example of the snake. Soft is its touch, killer is its venom. So, turn away from whatever fascinates you in it due to the little of what is your^-ra accompaniment from it, and place down your worries from it due to what you^-asws are certain of its separation, and be comforted as you^-ra can with it as you^-ra can be cautious from it, for its coveter, every time he is assured in it to happiness, it snatches him from it to the hazard, or (if) to a comfort, it would remove him from it to fear’.[18]

69 و من كتاب له ع إلى الحارث [الهمداني‏] الهمذاني‏

Letter 69 – And from a letter of his^-asws to Al-Haris Al-Hamdany

وَ تَمَسَّكْ بِحَبْلِ الْقُرْآنِ وَ [انْتَصِحْهُ‏] اسْتَنْصِحْهُ وَ أَحِلَّ حَلَالَهُ وَ حَرِّمْ حَرَامَهُ وَ صَدِّقْ بِمَا سَلَفَ مِنَ الْحَقِّ وَ اعْتَبِرْ بِمَا مَضَى مِنَ الدُّنْيَا لِمَا بَقِيَ مِنْهَا فَإِنَّ بَعْضَهَا يُشْبِهُ بَعْضاً وَ آخِرَهَا لَاحِقٌ بِأَوَّلِهَا وَ كُلُّهَا حَائِلٌ‏ مُفَارِقٌ

‘And adhere with the rope of the Quran and be advised by it, and permit its Permissible and prohibit its Prohibition, and ratify with what is past from the truth, and take lesson with what had passed from the world for what remains from it, for part of it resembles its part, and its last joins up with its first, and all of it is to alter, separating.

وَ عَظِّمِ اسْمَ اللَّهِ أَنْ تَذْكُرَهُ إِلَّا عَلَى حَقٍّ وَ أَكْثِرْ ذِكْرَ الْمَوْتِ وَ مَا بَعْدَ الْمَوْتِ وَ لَا تَتَمَنَّ الْمَوْتَ إِلَّا بِشَرْطٍ وَثِيقٍ‏ وَ احْذَرْ كُلَّ عَمَلٍ يَرْضَاهُ صَاحِبُهُ لِنَفْسِهِ وَ [يَكْرَهُهُ‏] يُكْرَهُ لِعَامَّةِ الْمُسْلِمِينَ وَ احْذَرْ كُلَّ عَمَلٍ يُعْمَلُ بِهِ فِي السِّرِّ وَ يُسْتَحَى مِنْهُ فِي الْعَلَانِيَةِ وَ احْذَرْ كُلَّ عَمَلٍ إِذَا سُئِلَ عَنْهُ صَاحِبُهُ أَنْكَرَهُ [وَ] أَوْ اعْتَذَرَ مِنْهُ

And magnify the Name of Allah^-azwj that you do not mention it except upon a right, and frequent in remembering the death and what is after the death, and do not wish for the death except with a solid stipulation, and be cautious of every deed its doer is pleased with himself and dislikes it for the general Muslims, and be cautious upon every deed which is done in the private and is being embarrassed from in the public, and be cautious of every deed when it’s done (and one) is asked about, he would deny it, (try to find) excuses from it.

وَ لَا تَجْعَلْ عِرْضَكَ غَرَضاً لِنِبَالِ [الْقَوْمِ‏] الْقَوْلِ وَ لَا تُحَدِّثِ النَّاسَ بِكُلِّ مَا سَمِعْتَ بِهِ فَكَفَى بِذَلِكَ كَذِباً وَ لَا تَرُدَّ عَلَى النَّاسِ كُلَّ مَا حَدَّثُوكَ بِهِ فَكَفَى بِذَلِكَ جَهْلًا وَ اكْظِمِ الْغَيْظَ وَ [احْلُمْ عِنْدَ الْغَضَبِ وَ تَجَاوَزْ عِنْدَ الْمَقْدِرَةِ] تَجَاوَزْ عِنْدَ الْمَقْدَرَةِ وَ احْلُمْ عِنْدَ الْغَضَبِ وَ اصْفَحْ مَعَ الدَّوْلَةِ تَكُنْ لَكَ الْعَاقِبَةُ

And do not make your honour as an honour for words to shoot at, nor narrate to the people with all what you hear for that would suffice as a lie, and do not reject upon the people all what they narrated to you with, for that would suffice as ignorance, and swallow the anger, and be forbearing during the anger, and overlook during the power, and pardon when with authority, it would happen to be goodly end-result for you.

وَ اسْتَصْلِحْ كُلَّ نِعْمَةٍ أَنْعَمَهَا اللَّهُ عَلَيْكَ وَ لَا تُضَيِّعَنَّ نِعْمَةً مِنْ نِعَمِ اللَّهِ عِنْدَكَ وَ لْيُرَ عَلَيْكَ أَثَرُ مَا أَنْعَمَ اللَّهُ بِهِ عَلَيْكَ- وَ اعْلَمْ أَنَّ أَفْضَلَ الْمُؤْمِنِينَ أَفْضَلُهُمْ تَقْدِمَةً مِنْ نَفْسِهِ وَ أَهْلِهِ‏وَ مَالِهِ- [وَ إِنَّكَ‏] فَإِنَّكَ مَا تُقَدِّمْ مِنْ خَيْرٍ يَبْقَ لَكَ ذُخْرُهُ وَ مَا تُؤَخِّرْهُ يَكُنْ لِغَيْرِكَ خَيْرُهُ-

And consider it as good every bounty Allah^-azwj has Favoured upon you, and do not waste any bounty from the bounties of Allah^-azwj with you, and let it be seen what Allah^-azwj has Favoured upon you with, and know that the most superior of the Momineen is their most advanced (in spending) from himself and his family and his wealth, for you, whatever you send ahead from any good (deed), its hoard would remain for you, and whatever you delay it, its goodness would happen to be for others.

وَ احْذَرْ صَحَابَةَ مَنْ يَفِيلُ‏ رَأْيُهُ وَ يُنْكَرُ عَمَلُهُ فَإِنَّ الصَّاحِبَ مُعْتَبَرٌ بِصَاحِبِهِ وَ اسْكُنِ الْأَمْصَارَ الْعِظَامَ فَإِنَّهَا جِمَاعُ الْمُسْلِمِينَ وَ احْذَرْ مَنَازِلَ الْغَفْلَةِ وَ الْجَفَاءِ وَ قِلَّةَ الْأَعْوَانِ عَلَى طَاعَةِ اللَّهِ وَ اقْصُرْ رَأْيَكَ عَلَى مَا يَعْنِيكَ وَ إِيَّاكَ وَ مَقَاعِدَ الْأَسْوَاقِ فَإِنَّهَا مَحَاضِرُ الشَّيْطَانِ وَ مَعَارِيضُ‏ الْفِتَنِ

And be cautious of a companion, one whose opinion is unsound, and his deeds are deniable, for the companion relies with his companion, and settle in the big city for it would be a community of the Muslims and be cautious of the house of neglect and the disloyalty, and scarcity of the supporters upon obedience of Allah^-azwj, and shorten your view upon what is meaningful to you and beware of sitting in the markets for these are presentations of the Satan^-la and exhibits of Fitna.

وَ أَكْثِرْ أَنْ تَنْظُرَ إِلَى مَنْ فُضِّلْتَ عَلَيْهِ‏ فَإِنَّ ذَلِكَ مِنْ أَبْوَابِ الشُّكْرِ وَ لَا تُسَافِرْ فِي يَوْمِ جُمُعَةٍ حَتَّى تَشْهَدَ الصَّلَاةَ إِلَّا فَاصِلًا فِي سَبِيلِ اللَّهِ أَوْ فِي أَمْرٍ تُعْذَرُ بِهِ وَ أَطِعِ اللَّهَ فِي [جُمَلِ‏] جَمِيعِ أُمُورِكَ فَإِنَّ طَاعَةَ اللَّهِ فَاضِلَةٌ عَلَى مَا سِوَاهَا

And frequent in looking at the one you have been merited upon, for that is from the doors of thanks, and do not travel during the day of Friday until you attend the Salat, except concluding (matters) in the Way of Allah^-azwj or regarding a matter you can be excused by it, and obey Allah^-azwj in the totality of our affairs, for the obedience of Allah^-azwj is meritorious over whatever is besides it.

وَ خَادِعْ نَفْسَكَ فِي الْعِبَادَةِ وَ ارْفُقْ بِهَا وَ لَا تَقْهَرْهَا وَ خُذْ عَفْوَهَا وَ نَشَاطَهَا إِلَّا مَا كَانَ مَكْتُوباً عَلَيْكَ مِنَ الْفَرِيضَةِ فَإِنَّهُ لَا بُدَّ مِنْ قَضَائِهَا وَ تَعَاهُدِهَا عِنْدَ مَحَلِّهَا

And delude yourself in the worship and be kind with it, and do not coerce it, and take its excuse and its activity except whatever has been Prescribed upon you of the Obligation, for there is no escape from fulfilling these and undertake these at its placings.

وَ إِيَّاكَ أَنْ يَنْزِلَ بِكَ الْمَوْتُ وَ أَنْتَ آبِقٌ‏ مِنْ رَبِّكَ فِي طَلَبِ الدُّنْيَا وَ إِيَّاكَ وَ مُصَاحَبَةَ الْفُسَّاقِ فَإِنَّ الشَّرَّ بِالشَّرِّ مُلْحَقٌ وَ وَقِّرِ اللَّهَ وَ أَحْبِبْ أَحِبَّاءَهُ وَ احْذَرِ الْغَضَبَ فَإِنَّهُ جُنْدٌ عَظِيمٌ مِنْ جُنُودِ إِبْلِيسَ وَ السَّلَامُ‏

And beware that the death should befall with you while you are absconding from your Lord^-azwj in seeking the world; and beware of accompanying the mischief-maker, for the evil is with the evil, joined up, and revere Allah^-azwj and love the ones loving Him^-azwj, and be cautious of the anger (rage) for it is a large army from the armies of Iblees^-la. And the greetings’.[19]

70 و من كتاب له ع إلى سهل بن حنيف الأنصاري و هو عامله على المدينة في معنى قوم من أهلها لحقوا بمعاوية

Letter 70 – And from a letter of his^-asws to Sahl Bin Huneyf Al-Ansari, and he was his^-asws office bearer upon Al-Medina, in meaning a group of its inhabitants who had joined with Muawiya

أَمَّا بَعْدُ فَقَدْ بَلَغَنِي أَنَّ رِجَالًا مِمَّنْ قِبَلَكَ‏ يَتَسَلَّلُونَ‏ إِلَى مُعَاوِيَةَ فَلَا تَأْسَفْ عَلَى مَا يَفُوتُكَ مِنْ عَدَدِهِمْ وَ يَذْهَبُ عَنْكَ مِنْ مَدَدِهِمْ

‘As for after, it has reached me that men from the ones around you are sneaking away to Muawiya. Do not feel sorry upon what is lost from you of their numbers, and of their help going away from you.

فَكَفَى لَهُمْ غَيّاً وَ لَكَ مِنْهُمْ شَافِياً فِرَارُهُمْ مِنَ الْهُدَى وَ الْحَقِّ وَ إِيضَاعُهُمْ‏ إِلَى الْعَمَى وَ الْجَهْلِ فَإِنَّمَا هُمْ أَهْلُ دُنْيَا مُقْبِلُونَ عَلَيْهَا وَ مُهْطِعُونَ‏ إِلَيْهَا وَ قَدْ عَرَفُوا الْعَدْلَ وَ رَأَوْهُ وَ سَمِعُوهُ وَ وَعَوْهُ وَ عَلِمُوا أَنَّ النَّاسَ عِنْدَنَا فِي الْحَقِّ أُسْوَةٌ فَهَرَبُوا إِلَى الْأَثَرَةِ

Error suffices for them and a healing for you from them. Their fleeing is from the guidance and the truth and their advancing towards the blindness and the ignorance, and rather they are people of the world, facing towards it and rushing to it. They have recognised the justice and saw it, and heard it, and knew that the people are the same in our presence regarding the rights, so they fled to the preferential treatment.

فَبُعْداً لَهُمْ وَ سُحْقاً إِنَّهُمْ وَ اللَّهِ لَمْ [يَفِرُّوا] يَنْفِرُوا مِنْ جَوْرٍ وَ لَمْ يَلْحَقُوا بِعَدْلٍ وَ إِنَّا لَنَطْمَعُ فِي هَذَا الْأَمْرِ أَنْ يُذَلِّلَ اللَّهُ لَنَا صَعْبَهُ وَ يُسَهِّلَ لَنَا حَزْنَهُ‏ إِنْ شَاءَ اللَّهُ وَ السَّلَامُ [عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ‏]

Remoteness be for them and damnation! They, by Allah^-azwj, did not flee from tyranny and did not join up with the justice, and we wish regarding this matter that Allah^-azwj would Humble for us its difficulties and Ease for us its grief, if Allah^-azwj so Desires. And the greetings be unto you’.[20]

71 و من كتاب له ع إلى المنذر بن الجارود العبدي، و خان في بعض ما ولاه من أعماله‏

Letter 71 – And from a letter of his^-asws to Munzir Bin Al-Jaroud, and he had embezzled in some of what he had overseen from his^-asws administration

أَمَّا بَعْدُ فَإِنَّ صَلَاحَ أَبِيكَ غَرَّنِي مِنْكَ وَ ظَنَنْتُ أَنَّكَ تَتَّبِعُ‏ هَدْيَهُ‏ وَ تَسْلُكُ سَبِيلَهُ فَإِذَا أَنْتَ فِيمَا رُقِّيَ‏ إِلَيَّ عَنْكَ لَا تَدَعُ لِهَوَاكَ انْقِيَاداً وَ لَا تُبْقِي لِآخِرَتِكَ عَتَاداً

‘As for after, it was the righteousness of your father which deceived me^-asws from you, and I^‑asws though you would be following his guidance and be travelling his way. But when you, regarding what has been noted to me^-asws about you, are not leaving being led by your personal desires and not leaving any provisions for your Hereafter.

تَعْمُرُ دُنْيَاكَ بِخَرَابِ آخِرَتِكَ وَ تَصِلُ عَشِيرَتَكَ بِقَطِيعَةِ دِينِكَ وَ لَئِنْ كَانَ مَا بَلَغَنِي عَنْكَ حَقّاً لَجَمَلُ أَهْلِكَ وَ شِسْعُ‏ نَعْلِكَ خَيْرٌ مِنْكَ  

Are you building your world by ruining your Hereafter, and helping your clan by cutting off your religion? And if what has reached me^-asws about you is true, then a camel of your family and a strap of your slipper is better than you.

وَ مَنْ كَانَ بِصِفَتِكَ فَلَيْسَ بِأَهْلٍ أَنْ يُسَدَّ بِهِ ثَغْرٌ أَوْ يُنْفَذَ بِهِ أَمْرٌ أَوْ يُعْلَى لَهُ قَدْرٌ أَوْ يُشْرَكَ فِي أَمَانَةٍ أَوْ يُؤْمَنَ عَلَى جِبَايَةٍ فَأَقْبِلْ إِلَيَّ حِينَ يَصِلُ إِلَيْكَ كِتَابِي هَذَا إِنْ شَاءَ اللَّهُ:

And the one who was with your attributes isn’t befitting to even fill a hole (in the ground), or he should be implemented with for any matter, or to be promoted with in worth, or participated in an entrustment, or trusted upon tax collection. Come back to me^-asws when this letter of mine^-asws arrives to you, if Allah^-azwj so Desires’.

[قال الرضي [رضي الله عنه:] و المنذر بن الجارود هذا هو الذي قال فيه أمير المؤمنين ع إنه لنظار في عطفيه‏ مختال في برديه‏ تفال في شراكيه‏]

Al Razi, may Allah^-azwj be Pleased with him, said, ‘And this Al Munzir Bin Al Jaroud, he is the one Amir Al-Momineen^-asws said regarding him: ‘He tends to look at his shoulders priding in his robe, wiping the dust from his shoe straps’.[21]

72 و من كتاب له ع إلى عبد الله بن العباس

Letter 72 – And from a letter of his^-asws to Abdullah Bin Al-Abbas

أَمَّا بَعْدُ فَإِنَّكَ لَسْتَ بِسَابِقٍ أَجَلَكَ وَ لَا مَرْزُوقٍ مَا لَيْسَ لَكَ وَ اعْلَمْ بِأَنَّ الدَّهْرَ يَوْمَانِ يَوْمٌ لَكَ وَ يَوْمٌ عَلَيْكَ وَ أَنَّ الدُّنْيَا دَارُ دُوَلٍ‏ فَمَا كَانَ مِنْهَا لَكَ أَتَاكَ عَلَى ضَعْفِكَ وَ مَا كَانَ مِنْهَا عَلَيْكَ لَمْ تَدْفَعْهُ بِقُوَّتِكَ‏

‘And from a letter of his^-asws to Abdullah Bin Al-Abbas: ‘As for after, surely you cannot preceded your term (death), nor be Graced by what isn’t for you; and know that the times are of two days – a day for you and a day against you, and the world is a house of turns, so whatever was for you from it, would come to you even upon your weakness, and whatever was against you from it, you will not be (able to) repel it with your strength’.[22]

73 و من كتاب له ع إلى معاوية

Letter 73 – And from a letter of his^-asws to Muawiya

أَمَّا بَعْدُ فَإِنِّي عَلَى التَّرَدُّدِ فِي جَوَابِكَ وَ الِاسْتِمَاعِ إِلَى كِتَابِكَ لَمُوَهِّنٌ‏ رَأْيِي وَ مُخَطِّئٌ فِرَاسَتِي‏ وَ إِنَّكَ إِذْ تُحَاوِلُنِي الْأُمُورَ وَ تُرَاجِعُنِي السُّطُورَ كَالْمُسْتَثْقِلِ النَّائِمِ تَكْذِبُهُ أَحْلَامُهُ‏ وَ الْمُتَحَيِّرِ الْقَائِمِ يَبْهَظُهُ‏ مَقَامُهُ لَا يَدْرِي أَ لَهُ مَا يَأْتِي أَمْ عَلَيْهِ وَ لَسْتَ بِهِ غَيْرَ أَنَّهُ بِكَ شَبِيهٌ

 ‘As for after, I^-asws upon a hesitation in answering you and listening to your letter, my^-asws views are deemed as weak and my^-asws discernment as being mistaken, and you, when you try to make my affairs such that I^-asws have to write responses to you, are like the one in heavy sleep, his dreams belie him, or the one confused, one standing in his position not knowing whether what is coming is for him or against him. And you aren’t with it, apart from that it resembles with you.

وَ أُقْسِمُ بِاللَّهِ إِنَّهُ لَوْ لَا بَعْضُ الِاسْتِبْقَاءِ لَوَصَلَتْ [مِنِّي إِلَيْكَ‏] إِلَيْكَ مِنِّي قَوَارِعُ‏ تَقْرَعُ‏ الْعَظْمَ وَ [تَنْهَسُ‏] تَهْلِسُ‏ اللَّحْمَ وَ اعْلَمْ أَنَّ الشَّيْطَانَ قَدْ ثَبَّطَكَ‏ عَنْ أَنْ تُرَاجِعَ أَحْسَنَ أُمُورِكَ وَ تَأْذَنَ‏ لِمَقَالِ [نَصِيحِكَ‏] نَصِيحَتِكَ وَ السَّلَامُ لِأَهْلِهِ‏

And I^-asws swear by Allah^-azwj! Had it not been for part of the retention, there would have arrived to you such a catastrophe, it would have broken the bones and melted the flesh; and know that the Satan^-la has affirmed you away from returning to goodly matters and listening to the words of your advisor. And the greetings’.[23]

74 و من حلف له ع كتبه بين ربيعة و اليمن و نقل من خط هشام بن الكلبي‏

Letter 74 – And from an alliance treaty he^-asws wrote between Al-Yemen and (tribe of) Rabie. Copied from the handwriting of Hisham Bin Al-Kalby

هَذَا مَا اجْتَمَعَ عَلَيْهِ أَهْلُ الْيَمَنِ حَاضِرُهَا وَ بَادِيهَا وَ رَبِيعَةُ حَاضِرُهَا وَ بَادِيهَا أَنَّهُمْ عَلَى كِتَابِ اللَّهِ يَدْعُونَ إِلَيْهِ وَ يَأْمُرُونَ بِهِ وَ يُجِيبُونَ مَنْ دَعَا إِلَيْهِ وَ أَمَرَ بِهِ

‘This is what the people of Al-Yemen, its present ones, and its nomads, and (tribe of) Rabie, its present ones at its nomads have united upon. They are upon the Book of Allah^-azwj calling to it and instructing with it, and they are answering the one who calls to it and instructs with it.

لَا يَشْتَرُونَ بِهِ ثَمَناً [قَلِيلًا] وَ لَا يَرْضَوْنَ‏ بِهِ بَدَلًا وَ أَنَّهُمْ يَدٌ وَاحِدَةٌ عَلَى مَنْ خَالَفَ ذَلِكَ وَ تَرَكَهُ- [وَ أَنَّهُمْ‏] أَنْصَارٌ بَعْضُهُمْ لِبَعْضٍ دَعْوَتُهُمْ وَاحِدَةٌ لَا يَنْقُضُونَ عَهْدَهُمْ لِمَعْتَبَةِ 4414 عَاتِبٍ وَ لَا لِغَضَبِ غَاضِبٍ وَ لَا لِاسْتِذْلَالِ قَوْمٍ قَوْماً وَ لَا لِمَسَبَّةِ قَوْمٍ قَوْماً

They will neither take a price for it, nor would they be pleased with any replacement for it, and they are one hand against the one who opposes that, and they would help each other. Their call is one. They will neither break their pact for the blame of a blamer, nor for the anger of an angered one, nor will a group humiliate any group, nor will a group revile a group.

عَلَى ذَلِكَ شَاهِدُهُمْ وَ غَائِبُهُمْ وَ سَفِيهُهُمْ وَ عَالِمُهُمْ وَ حَلِيمُهُمْ وَ جَاهِلُهُمْ ثُمَّ إِنَّ عَلَيْهِمْ بِذَلِكَ عَهْدَ اللَّهِ وَ مِيثَاقَهُ إِنَّ عَهْدَ اللَّهِ كَانَ مَسْئُولًا وَ كَتَبَ عَلِيُّ بْنُ أَبِي طَالِبٍ

Upon that are their present ones, and their absent ones, and their forbearing ones, and their ignorant ones. Then, upon them with that is a Pact of Allah^-azwj and His^-azwj Covenant. The Pact of Allah^-azwj will be questioned of. And it is written by Ali^-asws Bin Abu Talib^-asws’.[24]

75 و من كتاب له ع إلى معاوية [من المدينة] في أول ما بويع له [بالخلافة] ذكره الواقدي في كتاب «الجمل»

Letter 75 – And from a letter of his^-asws to Muawiya from Al-Medina during the beginning of what had been pledged to him^-asws with the caliphate. Al-Waqidi (wahabi imam) mentioned it in the book ‘Al-Jamal’

مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ أَمَّا بَعْدُ فَقَدْ عَلِمْتَ إِعْذَارِي‏ فِيكُمْ وَ إِعْرَاضِي عَنْكُمْ حَتَّى كَانَ مَا لَا بُدَّ مِنْهُ وَ لَا دَفْعَ لَهُ وَ الْحَدِيثُ طَوِيلٌ وَ الْكَلَامُ كَثِيرٌ وَ قَدْ أَدْبَرَ مَا أَدْبَرَ وَ أَقْبَلَ مَا أَقْبَلَ فَبَايِعْ مَنْ قِبَلَكَ‏ وَ أَقْبِلْ إِلَيَّ فِي وَفْدٍ مِنْ أَصْحَابِكَ وَ السَّلَامُ‏

‘From a servant of Allah^-azwj Ali^-asws Amir Al-Momineen^-asws, to Muawiya Bin Abu Sufyan. As for after, you have known of my excusing you all and my^-asws turning away from you until it happened what there was no escape from, and there was no repelling of it, and the narration is lengthy and the speech is a lot, and it has turned around what has turned around, and it has come what has come. Pledge allegiance from yourself and come to me^-asws among a delegation of your companions. And the greetings’.[25]

76 و من وصية له ع لعبد الله بن العباس عند استخلافه إياه على البصرة

Letter 76 – And from an advice of his^-asws to Abdullah Bin Al-Abbas during his^‑asws placing him in charge upon Al-Basra

سَعِ النَّاسَ بِوَجْهِكَ وَ مَجْلِسِكَ وَ حُكْمِكَ وَ إِيَّاكَ وَ الْغَضَبَ فَإِنَّهُ طَيْرَةٌ مِنَ الشَّيْطَانِ وَ اعْلَمْ أَنَّ مَا قَرَّبَكَ مِنَ اللَّهِ يُبَاعِدُكَ مِنَ النَّارِ وَ مَا بَاعَدَكَ مِنَ اللَّهِ يُقَرِّبُكَ مِنَ النَّارِ

‘Be capacious to the people with your face, and your gathering, and your decisions, and beware of the anger for it is an evil omen from the Satan^-la and know that whatever draws you closer to Allah^-azwj would distance you from the Fire, and whatever distances you from Allah^-azwj would draw you closer to the Fire’.[26]

77 و من وصية له ع لعبد الله بن العباس [أيضا] لما بعثه للاحتجاج على الخوارج‏

Letter 77 – From his^-asws advice to Abdullah Bin Al-Abbas, when he^-asws sent him for the argumentation against the Kharijites

لَا تُخَاصِمْهُمْ بِالْقُرْآنِ فَإِنَّ الْقُرْآنَ حَمَّالٌ‏ ذُو وُجُوهٍ تَقُولُ وَ يَقُولُونَ … وَ لَكِنْ حَاجِجْهُمْ بِالسُّنَّةِ فَإِنَّهُمْ لَنْ يَجِدُوا عَنْهَا مَحِيصاً

‘Do not debate them with the Quran, for the Quran is a carrier of (many) perspectives. You will say (a thing) and they would be saying (a thing differently). But argue with them with the Sunnah (Ahadeeth), and they will never be finding any escape from it’.[27]

78 و من كتاب له ع [أجاب به أبا موسى الأشعري‏] إلى أبي موسى الأشعري جوابا في أمر الحكمين، ذكره سعيد بن يحيى الأموي في كتاب «المغازي».

Letter 78 – And from a letter of his^-asws answering Abu Musa Al-Ashari with it, from a letter he^-asws wrote to him from the place which he^-asws prepared from the arbitration, and this letter is mentioned by Saeed Bin Yahya Al-Amawy in ‘Kitab Al-Magazy’

فَإِنَّ النَّاسَ قَدْ تَغَيَّرَ كَثِيرٌ مِنْهُمْ عَنْ كَثِيرٍ مِنْ حَظِّهِمْ فَمَالُوا مَعَ الدُّنْيَا وَ نَطَقُوا بِالْهَوَى

‘A lot of the people have changed from a lot of their shares (Rewards). They inclined with the word and spoke with the whims.

وَ إِنِّي نَزَلْتُ مِنْ هَذَا الْأَمْرِ مَنْزِلًا اجْتَمَعَ بِهِ أَقْوَامٌ أَعْجَبَتْهُمْ أَنْفُسُهُمْ وَ أَنَا أُدَاوِي مِنْهُمْ قَرْحاً أَخَافُ أَنْ [يَعُودَ عَلَقاً يَعُودُ] يَكُونَ عَلَقاً وَ لَيْسَ رَجُلٌ فَاعْلَمْ أَحْرَصَ [النَّاسِ‏] عَلَى جَمَاعَةِ أُمَّةِ مُحَمَّدٍ ص وَ أُلْفَتِهَا مِنِّي أَبْتَغِي بِذَلِكَ حُسْنَ الثَّوَابِ وَ كَرَمَ الْمَآبِ‏

And I^-asws descended from this command a descent, wondering at the unity with it by a people fascinate with themselves, for I^-asws am curing an injury for them, fearing that it might return to be a clot; and there isn’t any man more eager upon unity and affection of the community of Muhammad^-saww than me^-asws. I^-asws am seeking the good Rewards with that, and the honourable Return.

وَ سَأَفِي بِالَّذِي وَأَيْتُ‏ عَلَى نَفْسِي وَ إِنْ تَغَيَّرْتَ عَنْ صَالِحِ مَا فَارَقْتَنِي عَلَيْهِ فَإِنَّ الشَّقِيَّ مَنْ حُرِمَ نَفْعَ مَا أُوتِيَ مِنَ الْعَقْلِ وَ التَّجْرِبَةِ

And I^-asws shall fulfil that which I^-asws had vowed upon myself^-asws and even if you change from the righteousness what you had separated from me^-asws upon, for the wretched is the one who is deprived the benefit of what he has been given of the intellect and the experience.

وَ إِنِّي لَأَعْبَدُ أَنْ يَقُولَ قَائِلٌ بِبَاطِلٍ وَ أَنْ أُفْسِدَ أَمْراً قَدْ أَصْلَحَهُ اللَّهُ فَدَعْ [عَنْكَ‏] مَا لَا تَعْرِفُ فَإِنَّ شِرَارَ النَّاسِ طَائِرُونَ إِلَيْكَ بِأَقَاوِيلِ السُّوءِ وَ السَّلَامُ‏

And I^-asws tend to be enrages if the speaker speaks with the falsehood and spoils a matter which Allah^-azwj had Corrected. So, leave what you do not understand, for the evil people are flying to you with the evil words. And the greetings’.[28]

79 و من كتاب كتبه ع لما استخلف إلى أمراء الأجناد

Letter 79 – And from a letter of his^-asws, he^-asws wrote it when he^-asws appointed successors to the commanders of the armies

أَمَّا بَعْدُ فَإِنَّمَا أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ أَنَّهُمْ مَنَعُوا النَّاسَ الْحَقَّ فَاشْتَرَوْهُ وَ أَخَذُوهُمْ بِالْبَاطِلِ فَاقْتَدَوْهُ‏

‘As for after, rather the ones who were before you were destroyed because they prevented the rights of the people, and they accepted bribes and took with the falsehood and followed it’.[29]

نهج البلاغة

NAHJ AL BALAGAH

حكم أمير المؤمنين عليه السلام‏

RULINGS OF AMIR AL MOMINEEN^-asws

MAY THE GREETINGS BE UPON HIM^‑asws

1. قَالَ ع‏ كُنْ فِي الْفِتْنَةِ كَابْنِ اللَّبُونِ‏ لَا ظَهْرٌ فَيُرْكَبَ وَ لَا ضَرْعٌ فَيُحْلَبَ‏

‘He^-asws said: ‘During the Fitna (discord) be like the young camel, neither a back for the riding nor an udder to be milked’’. [30]

2- وَ قَالَ ع‏ أَزْرَى‏ بِنَفْسِهِ مَنِ اسْتَشْعَرَ الطَّمَعَ وَ رَضِيَ بِالذُّلِّ مَنْ كَشَفَ عَنْ ضُرِّهِ وَ هَانَتْ عَلَيْهِ نَفْسُهُ مَنْ أَمَّرَ عَلَيْهَا لِسَانَهُ‏

‘And he^-asws said: ‘He devalues himself, the one who is habitually avaricious (covetous), and he satisfied with the humiliation the one who uncovers from his harm (reveals it), and his soul is debased upon him, one whose tongue governs upon him’’.[31]

3- وَ قَالَ ع‏ الْبُخْلُ عَارٌ وَ الْجُبْنُ مَنْقَصَةٌ وَ الْفَقْرُ يُخْرِسُ الْفَطِنَ عَنْ [حَاجَتِهِ‏] حُجَّتِهِ وَ الْمُقِلُّ غَرِيبٌ فِي بَلْدَتِهِ‏

And he^-asws said: ‘The miserliness is a shame, and the cowardice is a deficiency, and the poverty mutes the clever one from his argument, and the destitute is a stranger in his own city’’.[32]

4- وَ قَالَ ع‏ الْعَجْزُ آفَةٌ وَ الصَّبْرُ شَجَاعَةٌ وَ الزُّهْدُ ثَرْوَةٌ وَ الْوَرَعُ جُنَّةٌ وَ نِعْمَ الْقَرِينُ [الرِّضَا] الرِّضَى‏

‘He^-asws said: ‘The inability is a catastrophe, and the patience is bravery, and the asceticism is wealth, and the devoutness is a shield, and best of the pair is the satisfaction’’.[33]

5-وَ قَالَ ع‏ الْعِلْمُ وِرَاثَةٌ كَرِيمَةٌ وَ الْآدَابُ حُلَلٌ مُجَدَّدَةٌ وَ الْفِكْرُ مِرْآةٌ صَافِيَةٌ

And he^-asws said: ‘The knowledge is an honourable inheritance, and the thinking is a clear mirror, the etiquettes are new garments, and the pondering is a clear mirror’’.[34]

6-وَ قَالَ ع‏ [وَ] صَدْرُ الْعَاقِلِ صُنْدُوقُ سِرِّهِ وَ الْبَشَاشَةُ حِبَالَةُ الْمَوَدَّةِ وَ الِاحْتِمَالُ‏ قَبْرُ الْعُيُوبِ‏

And he^-asws said: ‘The chest of an intellectual is a treasure chest of his secrets, and the cheerfulness is a rope of the cordiality, and tolerance is the grave of faults’’.[35]

وَ رُوِيَ أَنَّهُ قَالَ فِي الْعِبَارَةِ عَنْ هَذَا الْمَعْنَى أَيْضاً- [الْمُسَالَمَةُ خَبْ‏ءُ الْعُيُوبِ‏] الْمَسْأَلَةُ خِبَاءُ الْعُيُوبِ وَ مَنْ رَضِيَ عَنْ نَفْسِهِ كَثُرَ السَّاخِطُ عَلَيْهِ‏

Note – And it is reported that he^-asws said in expressing this meaning as well: ‘Mutual reconciliation is a covering of the faults, and the one who is satisfied with himself, will have many dissatisfactions against him’.

7- وَ الصَّدَقَةُ دَوَاءٌ مُنْجِحٌ وَ أَعْمَالُ الْعِبَادِ فِي عَاجِلِهِمْ نُصْبُ أَعْيُنِهِمْ فِي* [آجِلِهِمْ‏] آجَالِهِمْ‏

(He^-asws said): ‘And the charity is an effective cure, and deeds of the servants in the current (life) will be installed in their eyes in their future lives’’.[36]

8-وَ قَالَ ع‏ اعْجَبُوا لِهَذَا الْإِنْسَانِ يَنْظُرُ بِشَحْمٍ‏ وَ يَتَكَلَّمُ بِلَحْمٍ‏ وَ يَسْمَعُ بِعَظْمٍ‏ وَ يَتَنَفَّسُ مِنْ خَرْمٍ‏

And he^-asws said: ‘The wonder of this human being! He is looking by fat (eye), and speaking by flesh (tongue), and hearing by a bone (ear), and breathing from a hole (lung)’’.[37]

9-وَ قَالَ ع‏ إِذَا أَقْبَلَتِ الدُّنْيَا عَلَى [قَوْمٍ أَعَارَتْهُمْ مَحَاسِنَ غَيْرِهِمْ وَ إِذَا أَدْبَرَتْ عَنْهُمْ سَلَبَتْهُمْ مَحَاسِنَ أَنْفُسِهِمْ‏] أَحَدٍ أَعَارَتْهُ مَحَاسِنَ غَيْرِهِ وَ إِذَا أَدْبَرَتْ عَنْهُ سَلَبَتْهُ مَحَاسِنَ نَفْسِهِ‏

And he^-asws said: ‘When the world comes to anyone, it lends him good deeds of others, and when it turns back, it strips him of his own good’’.[38]

10-وَ قَالَ ع‏ خَالِطُوا النَّاسَ مُخَالَطَةً إِنْ مِتُّمْ مَعَهَا بَكَوْا عَلَيْكُمْ وَ إِنْ عِشْتُمْ حَنُّوا إِلَيْكُمْ‏

And he^-asws said: ‘Mingle with the people with such mingling, if you were to die among them, they would cry upon you, and if you were to live, they would yearn to you’’.[39]

11- وَ قَالَ ع‏ إِذَا قَدَرْتَ عَلَى عَدُوِّكَ فَاجْعَلِ الْعَفْوَ عَنْهُ شُكْراً لِلْقُدْرَةِ عَلَيْهِ‏

And he^-asws said: ‘Whenever you are able upon your enemies, then make the pardoning him as an appreciation (thanking to Allah^-azwj) for the empowering upon him’’.[40]

12- وَ قَالَ ع‏ أَعْجَزُ النَّاسِ مَنْ عَجَزَ عَنِ اكْتِسَابِ الْإِخْوَانِ وَ أَعْجَزُ مِنْهُ مَنْ ضَيَّعَ مَنْ ظَفِرَ بِهِ مِنْهُمْ‏

And he^-asws said: ‘The most incapable of the people is the one who is unable of earning the brothers (friendship), and worse (in ability) than him is the one from them who wastes (loses) the one who has succeeded (in friendship) with him (lost a friend having made one)’’.[41]

 13 وَ قَالَ ع‏ إِذَا وَصَلَتْ إِلَيْكُمْ أَطْرَافُ النِّعَمِ‏ فَلَا تُنَفِّرُوا أَقْصَاهَا بِقِلَّةِ الشُّكْرِ

And he^-asws said: ‘When the fringes (small) of the bounties arrive to you, so do not make its small ones flee (be wasted) with lack of appreciation’’.[42]

14 وَ قَالَ ع‏ مَنْ ضَيَّعَهُ الْأَقْرَبُ أُتِيحَ لَهُ‏ الْأَبْعَدُ

He^-asws said: ‘One whom the near ones abandon, the far ones are granted (by Allah^-azwj) to him’’.[43]

15 وَ قَالَ ع‏ مَا كُلُّ مَفْتُونٍ يُعَاتَبُ‏

And he^–asws said: ‘Not everyone captivated (by the Fitna) can be faulted’’.[44]

16 وَ قَالَ ع‏ تَذِلُّ الْأُمُورُ لِلْمَقَادِيرِ حَتَّى يَكُونَ الْحَتْفُ‏ فِي التَّدْبِيرِ

And he^-asws said: ‘The affairs are subject to Pre-determination until the destruction takes place in the management’’.[45]

17 وَ سُئِلَ ع عَنْ قَوْلِ الرَّسُولِ ص غَيِّرُوا الشَّيْبَ‏ وَ لَا تَشَبَّهُوا بِالْيَهُودِ فَقَالَ ع إِنَّمَا قَالَ ص ذَلِكَ وَ الدِّينُ قُلٌ‏ فَأَمَّا الْآنَ وَ قَدِ اتَّسَعَ نِطَاقُهُ‏ وَ ضَرَبَ بِجِرَانِهِ‏ فَامْرُؤٌ وَ مَا اخْتَارَ

And he^-asws was asked about words of the Rasool^-saww: ‘Change the grey hair and do not be resembled with the Jews!’ He^-asws said: ‘But rather he^-saww said that and (at that time) the religion had few (people). As for now, and it has become vastly widespread, and it has struck its neighbours (firmly established), so every person is with what he chooses’’.[46]

18 وَ قَالَ ع‏ فِي الَّذِينَ اعْتَزَلُوا الْقِتَالَ مَعَهُ خَذَلُوا الْحَقَّ وَ لَمْ يَنْصُرُوا الْبَاطِلَ‏

And he^–asws said regarding those who had isolated away from fighting alongside him^–asws: ‘They abandoned the truth but could not help the falsehood’’.[47]

19- وَ قَالَ ع‏ مَنْ جَرَى فِي عِنَان‏ أَمَلِهِ عَثَرَ بِأَجَلِهِ‏

And he^-asws said: ‘One who flows in the clouds of his hopes would stumble with his death’’.[48]

20- وَ قَالَ ع‏ أَقِيلُوا ذَوِي الْمُرُوءَاتِ عَثَرَاتِهِمْ‏ فَمَا يَعْثُرُ مِنْهُمْ عَاثِرٌ إِلَّا وَ [يَدُهُ بِيَدِ اللَّهِ‏] يَدُ اللَّهِ بِيَدِهِ يَرْفَعُهُ‏

And he^-asws said: ‘Forgive for the ones with chivalry of their stumbles. No stumbling one from them will stumble except and his hand would be in the Hand of Allah^-azwj, Raising him’’.[49]

21- وَ قَالَ ع‏ قُرِنَتِ الْهَيْبَةُ بِالْخَيْبَةِ وَ الْحَيَاءُ بِالْحِرْمَانِ‏ وَ الْفُرْصَةُ تَمُرُّ مَرَّ السَّحَابِ فَانْتَهِزُوا فُرَصَ الْخَيْرِ

And he^-asws said: ‘The awe (fear) has been paired with the disappointment, and the bashfulness with the (self) deprivation, and the opportunity passes by like the passing cloud, therefore utilise the opportunity for the good’’.[50]

22- وَ قَالَ ع‏ لَنَا حَقٌّ فَإِنْ أُعْطِينَاهُ وَ إِلَّا رَكِبْنَا أَعْجَازَ الْإِبِلِ وَ إِنْ طَالَ السُّرَى‏

He^–asws said: ‘There is a right for us^–asws. So, if we^–asws are given it (fine), or else we^–asws shall ride a difficult camel, and even if the journey is prolonged’’.[51]

[قال الرضي [رحمه الله تعالى‏] و هذا [القول‏] من لطيف الكلام و فصيحه و معناه أنا إن لم نعط حقنا كنا أذلاء و ذلك أن الرديف يركب عجز البعير كالعبد و الأسير و من يجري مجراهما]

Note – Al-Razi (the compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘And this word is from the subtleties of speech and its eloquent, and it’s meaning is, ‘If we^-asws are not give our^-asws rights, we would be humiliated’, and that is because the hind part of the animal is usually ridden by the incapable ones, like the slave and the prisoner, and the ones who flows in their flow’.

23- وَ قَالَ ع‏ مَنْ أَبْطَأَ بِهِ عَمَلُهُ لَمْ يُسْرِعْ بِهِ [حَسَبُهُ‏] نَسَبُهُ‏

And he^-asws said: ‘One whose deeds have kept him back (lower status), his linage will not be raise his (virtues)’’.[52]

24- وَ قَالَ ع‏ مِنْ كَفَّارَاتِ الذُّنُوبِ الْعِظَامِ إِغَاثَةُ الْمَلْهُوفِ وَ التَّنْفِيسُ عَنِ الْمَكْرُوبِ‏

And he^-asws said: ‘From the atonements (expiation) of mighty sins is rescuing the worried (distressed), and removal (of stress) from the distressed’’.[53]

25- وَ قَالَ ع‏ يَا ابْنَ آدَمَ إِذَا رَأَيْتَ رَبَّكَ سُبْحَانَهُ يُتَابِعُ عَلَيْكَ نِعَمَهُ وَ أَنْتَ تَعْصِيهِ فَاحْذَرْهُ‏

And he^-asws said: ‘O son of Adam^-as! When you see your Lord^-azwj the Glorious Bestowing upon you of His^-azwj bounties while you are disobeying Him^-azwj, then be cautious!’’[54]

26- وَ قَالَ ع‏ مَا أَضْمَرَ أَحَدٌ شَيْئاً إِلَّا ظَهَرَ فِي فَلَتَاتِ لِسَانِهِ وَ صَفَحَاتِ وَجْهِهِ‏

And he^-asws said: ‘No one will hide anything (in his conscience) except it will be revealed in the slips of this tongue, and expressions of his face’’.[55]

27- وَ قَالَ ع‏ امْشِ بِدَائِكَ مَا مَشَى بِكَ‏

And he^-asws said: ‘Walk with your disease for as long as it walks with you’’[56]

28- وَ قَالَ ع‏ أَفْضَلُ الزُّهْدِ إِخْفَاءُ الزُّهْدِ

And he^-asws said: ‘The best asceticism is concealing the asceticism’’.[57]

29- وَ قَالَ ع‏ إِذَا كُنْتَ فِي إِدْبَارٍ وَ الْمَوْتُ فِي إِقْبَالٍ‏ فَمَا أَسْرَعَ الْمُلْتَقَى‏

And he^-asws said: ‘When you were in turning away while the death is in pursuit, why encounter would (not) be quick!’’[58]

30- وَ قَالَ ع‏ الْحَذَرَ الْحَذَرَ فَوَاللَّهِ لَقَدْ سَتَرَ حَتَّى كَأَنَّهُ قَدْ غَفَرَ

And he^-asws said in a speech of his^-asws: ‘The caution! The caution! By Allah^-azwj, He^-azwj has Covered (your sins) until it is as if He^-azwj has already Forgiven!’’[59]

31- وَ سُئِلَ ع عَنِ الْإِيمَانِ فَقَالَ الْإِيمَانُ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الصَّبْرِ وَ الْيَقِينِ وَ الْعَدْلِ وَ الْجِهَادِ

And he^-asws was asked about the Eman. He^-asws said: ‘The Eman is based upon four pillars – upon the patience, and the certainty, and the justice and the Jihad.

وَ الصَّبْرُ مِنْهَا عَلَى أَرْبَعِ شُعَبٍ عَلَى الشَّوْقِ وَ الشَّفَقِ‏ وَ الزُّهْدِ وَ التَّرَقُّبِ فَمَنِ اشْتَاقَ إِلَى الْجَنَّةِ سَلَا عَنِ الشَّهَوَاتِ وَ مَنْ أَشْفَقَ مِنَ النَّارِ اجْتَنَبَ الْمُحَرَّمَاتِ وَ مَنْ زَهِدَ فِي الدُّنْيَا اسْتَهَانَ بِالْمُصِيبَاتِ وَ مَنِ ارْتَقَبَ الْمَوْتَ سَارَعَ [فِي‏] إِلَى الْخَيْرَاتِ

The patience from these is based upon four branches – upon the desire and the fear, and the asceticism and the watching out. The one is desirous to the Paradise will stay away from the lustful desires, and the one who fears from the Fire will shun the Prohibitions, and the one ascetic in the world will take the calamities lightly, and the one watching out for the death will be quick to the good deeds.

وَ الْيَقِينُ مِنْهَا عَلَى أَرْبَعِ شُعَبٍ عَلَى تَبْصِرَةِ الْفِطْنَةِ وَ تَأَوُّلِ الْحِكْمَةِ وَ مَوْعِظَةِ الْعِبْرَةِ وَ سُنَّةِ الْأَوَّلِينَ فَمَنْ تَبَصَّرَ فِي الْفِطْنَةِ تَبَيَّنَتْ لَهُ الْحِكْمَةُ وَ مَنْ تَبَيَّنَتْ لَهُ الْحِكْمَةُ عَرَفَ الْعِبْرَةَ وَ مَنْ عَرَفَ الْعِبْرَةَ فَكَأَنَّمَا كَانَ فِي الْأَوَّلِينَ

And the certainty from these is based upon four branches – upon the discerning insight, and the intricate wisdom, and preaching of lessons, and Sunnah (conducts) of the former ones. The one who utilises the discerning insight, the wisdom will become clear to him; and the one to whom the wisdom is clear will recognise the lesson (to be taken), and the one who recognises the lesson would be among the former ones.

وَ الْعَدْلُ مِنْهَا عَلَى أَرْبَعِ شُعَبٍ عَلَى غَائِصِ الْفَهْمِ وَ غَوْرِ الْعِلْمِ‏ وَ زُهْرَةِ الْحُكْمِ‏ وَ رَسَاخَةِ الْحِلْمِ فَمَنْ فَهِمَ عَلِمَ غَوْرَ الْعِلْمِ وَ مَنْ عَلِمَ غَوْرَ الْعِلْمِ صَدَرَ عَنْ شَرَائِعِ [الْحِلْمِ‏] الْحُكْمِ‏ وَ مَنْ حَلُمَ لَمْ يُفَرِّطْ فِي أَمْرِهِ وَ عَاشَ فِي النَّاسِ حَمِيداً

And the justice from these is based upon four branches – upon depth of understanding and the hidden knowledge, and excellent rulings, and immersing in the forbearance. The one who understands will know the deep knowledge, and the one who knows the deep knowledge will implement from the Laws (leniency) of judgments, and the one who is lenient will not be excessive in his orders, and he will live among the people as praised.

وَ الْجِهَادُ مِنْهَا عَلَى أَرْبَعِ شُعَبٍ عَلَى الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ وَ الصِّدْقِ فِي الْمَوَاطِنِ‏ وَ شَنَآنِ‏ الْفَاسِقِينَ

And the Jihad from these is based upon four branches – upon enjoining with the acts of kindness and the forbidding from the evil, and the sincerity in the battlefields, and hating the mischief-makers.

فَمَنْ أَمَرَ بِالْمَعْرُوفِ شَدَّ ظُهُورَ الْمُؤْمِنِينَ وَ مَنْ نَهَى عَنِ الْمُنْكَرِ أَرْغَمَ أُنُوفَ [الْمُنَافِقِينَ‏] الْكَافِرِينَ وَ مَنْ صَدَقَ فِي الْمَوَاطِنِ قَضَى مَا عَلَيْهِ وَ مَنْ شَنِئَ الْفَاسِقِينَ وَ غَضِبَ لِلَّهِ غَضِبَ اللَّهُ لَهُ وَ أَرْضَاهُ يَوْمَ الْقِيَامَةِ-

The one who instructs with the acts of kindness will strengthen backs of the Momineen, and the one who forbids form the evil will rub the noses of the hypocrites/Kafirs, and the one sincere in the battlefields will fulfil what is upon him, and the one hating the mischief makers and gets angered for Allah^-azwj, Allah^-azwj will be Wrathful for him and Satisfy him on the Day of Qiyamah.

وَ الْكُفْرُ عَلَى أَرْبَعِ دَعَائِمَ عَلَى التَّعَمُّقِ‏ وَ التَّنَازُعِ وَ الزَّيْغِ‏ وَ الشِّقَاقِ‏ فَمَنْ تَعَمَّقَ لَمْ يُنِبْ‏ إِلَى الْحَقِّ وَ مَنْ كَثُرَ نِزَاعُهُ بِالْجَهْلِ دَامَ عَمَاهُ عَنِ الْحَقِّ- وَ مَنْ زَاغَ سَاءَتْ عِنْدَهُ الْحَسَنَةُ وَ حَسُنَتْ عِنْدَهُ السَّيِّئَةُ وَ سَكِرَ سُكْرَ الضَّلَالَةِ وَ مَنْ شَاقَّ وَعُرَتْ‏ عَلَيْهِ طُرُقُهُ وَ أَعْضَلَ‏ عَلَيْهِ أَمْرُهُ وَ ضَاقَ عَلَيْهِ مَخْرَجُهُ

And the Kufr is based upon four pillars – upon the whims, and the disputing, and the animalistic instincts, and the obstinacy. The one upon the whims will not return to the truth, and the one whose disputing (based on) the ignorance is a lot will constantly be blinded from the truth, and the one on animalistic instincts, the good deeds will be evil in his view, and the evil deeds will be good in his view, and he will be intoxicated with the intoxication of straying; and the one obstinate, his ways will be difficult upon him, and his affairs will be a dilemma upon him, and his outlet will be narrow upon him.

وَ الشَّكُّ عَلَى أَرْبَعِ شُعَبٍ عَلَى التَّمَارِي‏ وَ الْهَوْلِ‏ وَ التَّرَدُّدِ وَ الِاسْتِسْلَامِ‏ فَمَنْ جَعَلَ الْمِرَاءَ دَيْدَناً لَمْ يُصْبِحْ لَيْلُهُ‏ وَ مَنْ هَالَهُ مَا بَيْنَ يَدَيْهِ‏ نَكَصَ عَلى‏ عَقِبَيْهِ‏ وَ مَنْ تَرَدَّدَ فِي الرَّيْبِ‏ وَطِئَتْهُ سَنَابِكُ الشَّيَاطِينِ‏ وَ مَنِ اسْتَسْلَمَ لِهَلَكَةِ الدُّنْيَا وَ الْآخِرَةِ هَلَكَ فِيهِمَا

And the doubt is based upon four branches – upon the show off arguments, and fear, and the hesitation, and the submission. The one who makes bitter arguments as a habit, there will be no morning for his night; and the one fears what is in front of him, will turn back on his heels, and the one hesitating during the suspicions will be trampled by the hooves of Satan^-la; and the one submitting for the destruction of the world and the Hereafter will be destroyed in both of these’’.[60]

[قال الرضي [رحمه الله تعالى‏] و بعد هذا كلام تركنا ذكره خوف الإطالة و الخروج عن الغرض المقصود في هذا الكتاب‏]

Note – Al-Razi (the compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘And after this speech, we have left out it’s mention fearing the prolongation and the exiting from the purposed aimed for in this book’.

32- وَ قَالَ ع‏ فَاعِلُ الْخَيْرِ خَيْرٌ مِنْهُ وَ فَاعِلُ الشَّرِّ شَرٌّ مِنْهُ‏

And he^-asws said: ‘The doer of the good is better than it, and the doer of the evil is eviler than it’’.[61]

33- وَ قَالَ ع‏ كُنْ سَمْحاً وَ لَا تَكُنْ مُبَذِّراً وَ كُنْ مُقَدِّراً وَ لَا تَكُنْ مُقَتِّراً

And he^-asws said: ‘Be generous but do not be wasteful and be measured (moderated) and do not be miserly’’.[62]

34- وَ قَالَ ع‏ أَشْرَفُ الْغِنَى تَرْكُ الْمُنَى‏

And he^-asws said: ‘Noblest of the riches is neglecting the long hopes’’.[63]

35- وَ قَالَ ع‏ مَنْ أَسْرَعَ إِلَى النَّاسِ بِمَا يَكْرَهُونَ قَالُوا فِيهِ [مَا] بِمَا لَا يَعْلَمُونَ‏

And he^-asws said: ‘One who is quick to the people with what they dislike, they would say regarding him what they don’t even know’’.[64]

36- وَ قَالَ ع‏ مَنْ أَطَالَ الْأَمَلَ‏ أَسَاءَ الْعَمَلَ‏

And he^-asws said: ‘One who prolongs the hopes worsens the deeds’’.[65]

37- : وَ قَالَ ع وَ قَدْ لَقِيَهُ عِنْدَ مَسِيرِهِ إِلَى الشَّامِ دَهَاقِينُ الْأَنْبَارِ فَتَرَجَّلُوا لَهُ‏ وَ اشْتَدُّوا بَيْنَ يَدَيْهِ‏ فَقَالَ‏ مَا هَذَا الَّذِي صَنَعْتُمُوهُ

And he^-asws said during his^-asws travel to Syria and the Dahaqeen of Al-Anbar met him^-asws. They walked for him^-asws and crowded in front of him^-asws, so he^-asws said: ‘What is this which you are doing?

فَقَالُوا خُلُقٌ مِنَّا نُعَظِّمُ بِهِ أُمَرَاءَنَا

They said, ‘A mannerism from us we revere our governors with!’

فَقَالَ وَ اللَّهِ مَا يَنْتَفِعُ بِهَذَا أُمَرَاؤُكُمْ وَ إِنَّكُمْ لَتَشُقُّونَ‏ عَلَى أَنْفُسِكُمْ فِي دُنْيَاكُمْ وَ تَشْقَوْنَ‏ بِهِ فِي [أُخْرَاكُمْ‏] آخِرَتِكُمْ وَ مَا أَخْسَرَ الْمَشَقَّةَ وَرَاءَهَا الْعِقَابُ وَ أَرْبَحَ الدَّعَةَ مَعَهَا الْأَمَانُ مِنَ النَّارِ

He^-asws said: ‘By Allah^-azwj! Your governors do not benefit with this, and you are enduring hardships upon yourselves in your world, and you will be in difficulties by it in your Hereafter, and how loss making is the hardship beyond which there is the Punishment, and how profitable is the comfort having security from the Fire by it’’.[66]

38- وَ قَالَ ع‏ لِابْنِهِ الْحَسَنِ ع يَا بُنَيَّ احْفَظْ عَنِّي أَرْبَعاً وَ أَرْبَعاً لَا يَضُرُّكَ مَا عَمِلْتَ مَعَهُنَّ إِنَّ أَغْنَى الْغِنَى الْعَقْلُ وَ أَكْبَرَ الْفَقْرِ الْحُمْقُ وَ أَوْحَشَ الْوَحْشَةِ الْعُجْبُ‏ وَ أَكْرَمَ الْحَسَبِ حُسْنُ الْخُلُقِ

And he^-asws said to his^-asws son^-asws Al-Hassan^-asws: ‘O my^-asws son^-asws! Preserve four from me^‑asws, and four. It will not harm you whatever you work with these. The richest of the riches is the intellect, and the greatest of the poverty is the stupidity; the loneliest of loneliness is the self-fascination; the most honourable pedigree is the good manners.

يَا بُنَيَّ إِيَّاكَ وَ مُصَادَقَةَ الْأَحْمَقِ فَإِنَّهُ يُرِيدُ أَنْ يَنْفَعَكَ فَيَضُرَّكَ وَ إِيَّاكَ وَ مُصَادَقَةَ الْبَخِيلِ فَإِنَّهُ يَقْعُدُ عَنْكَ أَحْوَجَ مَا تَكُونُ إِلَيْهِ وَ إِيَّاكَ وَ مُصَادَقَةَ الْفَاجِرِ فَإِنَّهُ يَبِيعُكَ بِالتَّافِهِ‏ وَ إِيَّاكَ وَ مُصَادَقَةَ الْكَذَّابِ فَإِنَّهُ كَالسَّرَابِ‏ يُقَرِّبُ عَلَيْكَ الْبَعِيدَ وَ يُبَعِّدُ عَلَيْكَ الْقَرِيبَ‏

O my^-asws son^-asws! Beware of befriending the idiot for he intends to benefit you but (ends up) harming you; and beware of befriending the miser, for he will sit back from you (when) you are most needy as you can be to him; and beware of befriending the immoral for he will sell you for a triviality; and beware of befriending the liar for he is like the mirage, he draws remote to be near and distances the near upon you’’.[67]

39- وَ قَالَ ع‏ لَا قُرْبَةَ بِالنَّوَافِلِ‏ إِذَا أَضَرَّتْ بِالْفَرَائِضِ‏

And he^-asws said: ‘You cannot draw closer (to Allah^-azwj) by the optional (deeds) when it harms the obligations (deeds, i.e., Salat)’’.[68]

40- وَ قَالَ ع‏ لِسَانُ الْعَاقِلِ وَرَاءَ قَلْبِهِ وَ قَلْبُ الْأَحْمَقِ وَرَاءَ لِسَانِهِ‏

And he^-asws said: ‘‘The tongue of the intellectual is behind his heart, and the heart of the idiot is behind his tongue’’.[69]

[قال الرضي [رحمه الله تعالى‏] و هذا من المعاني العجيبة الشريفة و المراد به أن العاقل لا يطلق لسانه إلا بعد مشاورة الروية و مؤامرة الفكرة و الأحمق تسبق حذفات لسانه‏ و فلتات كلامه مراجعة فكره‏ و مماخضة رأيه‏ فكأن لسان العاقل تابع لقلبه و كأن قلب الأحمق تابع للسانه‏]

Al-Razi (the compiler), may Allah^-azwj have Mercy on him, said, ‘And this is a strange noble meaning, and the intent with it is that the intellectual frees his tongue (to speak) only after except after consulting the eyes and the ideas of thought, while the idiot, the omissions of his tongue and the slips of his speech precede the reference to his thinking, and the movement of his views. It is as if the tongue on an intellectual is a follower of his heart, and it is as if the heart of an idiot is a follower of his tongue’.

41- [: و قد روي عنه ع هذا المعنى بلفظ آخر و هو قوله‏] قَلْبُ الْأَحْمَقِ فِي فِيهِ وَ لِسَانُ الْعَاقِلِ فِي قَلْبِهِ‏ [و معناهما واحد]

He (the compiler) said, ‘And this meaning has been reported from him^-asws with other world, and it is his^-asws word: ‘The heart of an idiot is in his mouth while the tongue of an intellectual is in his heart’ – and both their meanings are the same’’.[70]

42  وَ قَالَ ع‏ لِبَعْضِ أَصْحَابِهِ فِي عِلَّةٍ اعْتَلَّهَا جَعَلَ اللَّهُ مَا كَانَ [مِنْكَ‏] مِنْ شَكْوَاكَ حَطّاً لِسَيِّئَاتِكَ فَإِنَّ الْمَرَضَ لَا أَجْرَ فِيهِ وَ لَكِنَّهُ يَحُطُّ السَّيِّئَاتِ وَ يَحُتُّهَا حَتَ‏ الْأَوْرَاقِ وَ إِنَّمَا الْأَجْرُ فِي الْقَوْلِ بِاللِّسَانِ وَ الْعَمَلِ بِالْأَيْدِي وَ الْأَقْدَامِ وَ إِنَّ اللَّهَ سُبْحَانَهُ يُدْخِلُ بِصِدْقِ النِّيَّةِ وَ السَّرِيرَةِ الصَّالِحَةِ مَنْ يَشَاءُ مِنْ عِبَادِهِ الْجَنَّةَ

And he^-asws said to one of his^-asws companions during the illness which he^-asws had: ‘May Allah^‑azwj Make whatever illness there were to be from you, and dropping of your evil deed, for the sickness, there is no Reward in it, but evil deeds drop off and fall off like the leaves (of a tree), and rather the Rewards are in the words by the tongues and the working by the hands and the feet, and surely Allah^-azwj the Glorious Enters into the Paradise, due to the sincere intention, and the righteousness of heart, the ones He^-azwj so Desires to from His^-azwj servants’’.[71]

[قال الرضي [رحمه الله تعالى‏] و أقول صدق ع إن المرض لا أجر فيه لأنه ليس من قبيل ما يستحق عليه العوض لأن العوض يستحق على ما كان في مقابلة فعل الله تعالى بالعبد من الآلام و الأمراض و ما يجري مجرى ذلك و الأجر و الثواب يستحقان على ما كان في [مقابل‏] مقابلة فعل العبد فبينهما فرق قد بينه ع كما يقتضيه علمه الثاقب و رأيه الصائب‏]

Al-Razi (the compiler), may Allah^-azwj have Mercy on him, said, ‘And I am saying, ‘He^-asws spoke the truth: ‘The sickness, there are no Rewards in it’, because it isn’t from such as what deserved the compensation upon it, because the compensation is deserved upon what had happen in the deeds by the servant for Allah^-azwj the Exalted, from the pains and the diseases, and whatever flows that flow, and the Recompense and the Rewards are both deserved upon what had happened by actions of the servant. There is a difference between the two. He^-asws has clarified it like what is required by his^-asws insightful knowledge and the correct view’.

43 وَ قَالَ ع‏ فِي ذِكْرِ [خَبَّابٍ‏] خَبَّابِ بْنِ الْأَرَتِّ [رَحِمَ‏] يَرْحَمُ اللَّهُ خَبَّابَ بْنَ الْأَرَتِّ فَلَقَدْ أَسْلَمَ رَاغِباً وَ هَاجَرَ طَائِعاً وَ [عَاشَ مُجَاهِداً

And he^-asws said in mentioned of Khabbab Bin Al-Arat: ‘May Allah^–azwj have Mercy on Khabbab Bin Al-Arat, for he had become a Muslim desirously, and emigrated willingly, and lived as a fighter’.

طُوبَى لِمَنْ ذَكَرَ الْمَعَادَ وَ عَمِلَ لِلْحِسَابِ وَ قَنِعَ بِالْكَفَافِ‏ وَ رَضِيَ عَنِ اللَّهِ‏] قَنِعَ بِالْكَفَافِ وَ رَضِيَ عَنِ اللَّهِ وَ عَاشَ مُجَاهِداً

Beatitude is for one who remembers the Hereafter and works for the Reckoning, and is contented with the sufficing, and is pleased with Allah^-azwj and lives as a Holy warrior’’.[72]

44 وَ قَالَ ع‏ طُوبَى لِمَنْ ذَكَرَ الْمَعَادَ وَ عَمِلَ لِلْحِسَابِ وَ قَنِعَ بِالْكَفَافِ وَ رَضِيَ عَنِ اللَّهِ‏

And he^-asws said: ‘Beatitude is for one who remembers the Hereafter, and works for the Reckoning, and is contended with the sufficient, and is Pleased with Allah^-azwj’’.[73]

45 وَ قَالَ ع: لَوْ ضَرَبْتُ خَيْشُومَ‏ الْمُؤْمِنِ بِسَيْفِي هَذَا عَلَى أَنْ يُبْغِضَنِي مَا أَبْغَضَنِي وَ لَوْ صَبَبْتُ الدُّنْيَا بِجَمَّاتِهَا عَلَى الْمُنَافِقِ عَلَى أَنْ يُحِبَّنِي مَا أَحَبَّنِي وَ ذَلِكَ أَنَّهُ قُضِيَ فَانْقَضَى عَلَى لِسَانِ النَّبِيِّ الْأُمِّيِّ ص أَنَّهُ قَالَ يَا عَلِيُّ لَا يُبْغِضُكَ مُؤْمِنٌ وَ لَا يُحِبُّكَ مُنَافِقٌ‏

‘And he^–asws said: ‘Even if I^–asws were to strike the nose of a Momin with this sword of mine^–asws, on the condition that he should hate me^–asws, he will not hate me^–asws; and even if I^–asws were to pour the world, with all its contents, upon the hypocrite, on the condition that he should love me^–asws, he will not love me^–asws, for it has been decreed upon the tongue of the Ummy Prophet^–saww. He^–saww said: ‘Neither will a Momin hate you^–asws nor will a hypocrite love you^–asws’’.[74]

46 وَ قَالَ ع‏ سَيِّئَةٌ تَسُوءُكَ خَيْرٌ عِنْدَ اللَّهِ مِنْ حَسَنَةٍ تُعْجِبُكَ‏

‘He^-asws said: ‘An evil deed worsening you is better in the Presence of Allah^-azwj than a good deed fascinating you’’.[75]

47 وَ قَالَ ع‏ قَدْرُ الرَّجُلِ عَلَى قَدْرِ هِمَّتِهِ وَ صِدْقُهُ عَلَى قَدْرِ مُرُوءَتِهِ وَ شَجَاعَتُهُ عَلَى قَدْرِ أَنَفَتِهِ وَ عِفَّتُهُ عَلَى قَدْرِ غَيْرَتِهِ‏

And he^-asws said: ‘The worth of a man is based upon the measurement of his determination and his truthfulness, and his truthfulness is based upon a measurement of his chivalry, and his bravery is based upon a measurement of his firmness, and his chastity is based upon a measurement of his self-esteem (Ghayra)’’.[76]

48 وَ قَالَ ع‏ الظَّفَرُ بِالْحَزْمِ وَ الْحَزْمُ بِإِجَالَةِ الرَّأْيِ وَ الرَّأْيُ بِتَحْصِينِ الْأَسْرَارِ

‘He^-asws said: ‘The victory is due to determination, and the determination is due to turning the view, and the view is due to protecting secrets’’.[77]

49 وَ قَالَ ع‏ احْذَرُوا صَوْلَةَ الْكَرِيمِ إِذَا جَاعَ وَ اللَّئِيمِ إِذَا شَبِعَ‏

‘He^-asws said: ‘Be cautious of the onslaught of the noble one when he is hungry, and the ignoble one when he is satiated’’.[78]

50 وَ قَالَ ع‏ قُلُوبُ الرِّجَالِ وَحْشِيَّةٌ فَمَنْ تَأَلَّفَهَا أَقْبَلَتْ عَلَيْهِ‏

And he^-asws said: ‘Hearts of the men are beastly. The one who tames these, they will turn to him (with obedience in religion)’’.[79]

51 وَ قَالَ ع‏ عَيْبُكَ مَسْتُورٌ مَا أَسْعَدَكَ جَدُّكَ‏

And he^-asws said: ‘Your defects are concealed for as long as your position is fortunate (you are wealthy/have authority)’’.[80]

52 وَ قَالَ ع‏ أَوْلَى النَّاسِ بِالْعَفْوِ أَقْدَرُهُمْ عَلَى الْعُقُوبَةِ

And he^-asws said: ‘Foremost of the people with the pardoning is their most powerful upon the punishing’’.[81]

53 وَ قَالَ ع‏ السَّخَاءُ مَا كَانَ ابْتِدَاءً- [فَإِذَا] فَأَمَّا مَا كَانَ عَنْ مَسْأَلَةٍ فَحَيَاءٌ وَ تَذَمُّمٌ‏

And he^-asws said: ‘Generosity is for as long as it is initiated. As for whatever were to be being asked, it is (to avoid) embarrassment and shame’’.[82]

54 وَ قَالَ ع‏ لَا غِنَى كَالْعَقْلِ وَ لَا فَقْرَ كَالْجَهْلِ وَ لَا مِيرَاثَ كَالْأَدَبِ وَ لَا ظَهِيرَ كَالْمُشَاوَرَةِ

And he^-asws said: ‘There is no wealth like the intellect, nor any poverty like the ignorance, nor an inheritance like the ethics, nor any backer like the consultation’’.[83]

55 وَ قَالَ ع‏ الصَّبْرُ صَبْرَانِ صَبْرٌ عَلَى مَا تَكْرَهُ وَ صَبْرٌ عَمَّا تُحِبُ‏

And he^-asws said: ‘The patience is of two (types) – patience upon what you dislike, and patience upon what you love’’.[84]

56 وَ قَالَ ع‏ الْغِنَى فِي الْغُرْبَةِ وَطَنٌ وَ الْفَقْرُ فِي الْوَطَنِ غُرْبَةٌ

And he^-asws said: ‘(With) the riches a strange land it is like a homeland, and (with) the poverty a homeland is like a strange land’’.[85]

57 وَ قَالَ ع‏ الْقَنَاعَةُ مَالٌ لَا يَنْفَدُ

And he^-asws said: ‘The contentment is (like a) wealth which is never going to deplete’’.[86]

[قال الرضي [رحمه الله تعالى‏] و قد روي هذا الكلام عن النبي ص‏]

Al-Razi (the compiler), may Allah^-azwj the Exalted has Mercy on him, said, ‘I this speech has been reported from the Prophet^-saww’.

58 وَ قَالَ ع‏ الْمَالُ مَادَّةُ الشَّهَوَاتِ‏

And he^-asws said: ‘The wealth is a material (source) for the lustful desires’’. [87]

59 وَ قَالَ ع‏ مَنْ حَذَّرَكَ كَمَنْ بَشَّرَكَ‏

And he^-asws said: ‘One cautioning you is like the one giving you glad tidings’’.[88]

60 وَ قَالَ ع‏ اللِّسَانُ سَبُعٌ إِنْ خُلِّيَ عَنْهُ عَقَرَ

And he^-asws said: ‘The tongue is a wild animal. If you loosen it, it will bite’’.[89]

61 وَ قَالَ ع‏ الْمَرْأَةُ عَقْرَبٌ حُلْوَةُ اللَّسْبَةِ

And he^-asws said: ‘The woman is a scorpion of having a sweet sting’’.[90]

62 وَ قَالَ ع‏ إِذَا حُيِّيتَ بِتَحِيَّةٍ فَحَيِّ بِأَحْسَنَ مِنْهَا وَ إِذَا أُسْدِيَتْ إِلَيْكَ يَدٌ فَكَافِئْهَا بِمَا يُرْبِي عَلَيْهَا وَ الْفَضْلُ مَعَ ذَلِكَ لِلْبَادِئِ‏

And he^-asws said: ‘When you are saluted (greeted), then greet with better than it, and when a hand (of favour) is extended to you, and reciprocate it with what is more upon it (give more), but (still) the merit of that shall be for the initiator’’.[91]

63 وَ قَالَ ع‏ الشَّفِيعُ جَنَاحُ الطَّالِبِ‏

And he^-asws said: ‘The interceder is a wing of the seeker’’.[92]

64 وَ قَالَ ع‏ أَهْلُ الدُّنْيَا كَرَكْبٍ يُسَارُ بِهِمْ وَ هُمْ نِيَامٌ‏

And he^-asws said: ‘People of the world are like riders (towards death). They are being travelled towards it while they asleep (without noticing depletion of life)’’.[93]

[63] 65 وَ قَالَ ع‏ فَقْدُ الْأَحِبَّةِ غُرْبَةٌ

And he^-asws said: ‘Loss of the loved ones is estrangement’’.[94]

66 وَ قَالَ ع‏ فَوْتُ الْحَاجَةِ أَهْوَنُ مِنْ طَلَبِهَا إِلَى غَيْرِ أَهْلِهَا

And he^-asws said: ‘Missing out on the need is easier than seeking it from other than its rightful people’’.[95]

67 وَ قَالَ ع‏ لَا تَسْتَحِ مِنْ إِعْطَاءِ الْقَلِيلِ فَإِنَّ الْحِرْمَانَ أَقَلُّ مِنْهُ‏

And he^-asws said: ‘Do not be ashamed from giving the little, for the depriving (refusal) is lesser than that (even worse than not giving at all)’’.[96]

68 وَ قَالَ ع‏ الْعَفَافُ زِينَةُ الْفَقْرِ وَ الشُّكْرُ زِينَةُ الْغِنَى‏

And he^-asws said: ‘The chastity is an adornment of the poverty, and the thanking is an adornment of the riches’’.[97]

69 وَ قَالَ ع‏ إِذَا لَمْ يَكُنْ مَا تُرِيدُ فَلَا تُبَلْ [كَيْفَ‏] مَا كُنْتَ‏

And he^-asws said: ‘When it does not happen what you want, then don’t care how you were’’.[98]

70 وَ قَالَ ع‏ لَا [يُرَى الْجَاهِلُ‏] تَرَى الْجَاهِلَ إِلَّا مُفْرِطاً أَوْ مُفَرِّطاً

And he^-asws said: ‘The ignorant cannot be seen (in balance) either as an exaggerator (excessive) or an extravagant (depletory)’’.[99]

71 وَ قَالَ ع‏ إِذَا تَمَّ الْعَقْلُ نَقَصَ الْكَلَامُ‏

And he^-asws said: ‘When the intellect is complete, the speech is cut short’’.[100]

72 وَ قَالَ ع‏ الدَّهْرُ يُخْلِقُ الْأَبْدَانَ وَ يُجَدِّدُ الْآمَالَ وَ يُقَرِّبُ الْمَنِيَّةَ وَ يُبَاعِدُ الْأُمْنِيَّةَ مَنْ ظَفِرَ بِهِ نَصِبَ‏ وَ مَنْ فَاتَهُ تَعِبَ‏

And he^-asws said: ‘The time wears out the bodies, and renews the hopes, and draws the death nearer, and distances the wishes. One who succeeds with it, toils (worked hard), and one misses it, has regretted’’.[101]

73 وَ قَالَ ع‏ مَنْ نَصَبَ نَفْسَهُ لِلنَّاسِ إِمَاماً- [فَعَلَيْهِ أَنْ يَبْدَأَ] فَلْيَبْدَأْ بِتَعْلِيمِ نَفْسِهِ قَبْلَ تَعْلِيمِ غَيْرِهِ وَ لْيَكُنْ تَأْدِيبُهُ بِسِيرَتِهِ قَبْلَ تَأْدِيبِهِ بِلِسَانِهِ وَ مُعَلِّمُ نَفْسِهِ وَ مُؤَدِّبُهَا أَحَقُّ بِالْإِجْلَالِ مِنْ مُعَلِّمِ النَّاسِ وَ مُؤَدِّبِهِمْ‏

And he^-asws said: ‘One who installs himself as an imam to the people, then let him teach himself before he teaches others, and let his education be by his conduct before he educates others by his tongue, and a teacher of himself and its practitioner is more rightful with the reverence (to be praised) than a teacher of the people and their educator’’.[102]

74 وَ قَالَ ع‏ نَفَسُ الْمَرْءِ خُطَاهُ إِلَى أَجَلِهِ‏

And he^-asws said: ‘The (each) breath of a man is his step towards his death’’.[103]

75 وَ قَالَ ع‏ كُلُّ مَعْدُودٍ مُنْقَضٍ وَ كُلُّ مُتَوَقَّعٍ آتٍ‏

And he^-asws said: ‘Every counted (thing) is to expire, and every anticipated (thing) will come’’.[104]

76 وَ قَالَ ع‏ إِنَّ الْأُمُورَ إِذَا اشْتَبَهَتْ اعْتُبِرَ آخِرُهَا بِأَوَّلِهَا

He^-asws said: ‘When the matters are mixed up, then take a lesson with its last ones with (reference to) its former ones’’.[105]

77 : وَ مِنْ خَبَرِ ضِرَارِ بْنِ [ضَمْرَةَ الضَّابِيِ‏] حَمْزَةَ الضَّبَائِيِّ عِنْدَ دُخُولِهِ عَلَى مُعَاوِيَةَ وَ مَسْأَلَتِهِ لَهُ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع وَ قَالَ فَأَشْهَدُ لَقَدْ رَأَيْتُهُ فِي بَعْضِ مَوَاقِفِهِ وَ قَدْ أَرْخَى اللَّيْلُ سُدُولَهُ‏ وَ هُوَ قَائِمٌ فِي مِحْرَابِهِ قَابِضٌ عَلَى لِحْيَتِهِ يَتَمَلْمَلُ‏ تَمَلْمُلَ السَّلِيمِ‏ وَ يَبْكِي بُكَاءَ الْحَزِينِ وَ [هُوَ] يَقُولُ-

And from a report by Zirar Bin Zamrah Al-Zabby, during his entry to see Muawiya and his questioning him about Amir Al-Momineen^-asws. He said, ‘I testify that I have seen him^-asws in one of his^-asws places, and the night had brought down its turmoil, and he^-asws was standing in his^-asws prayer niche, holding on to his^-asws beard groaning the like groaning of one bitten by a snake, and crying the cry of the grief-stricken and he^-asws was saying:

يَا دُنْيَا يَا دُنْيَا إِلَيْكِ عَنِّي أَ بِي تَعَرَّضْتِ أَمْ إِلَيَّ تَشَوَّقْتِ لَا حَانَ حِينُكِ هَيْهَاتَ غُرِّي غَيْرِي لَا حَاجَةَ لِي فِيكِ قَدْ طَلَّقْتُكِ ثَلَاثاً لَا رَجْعَةَ فِيهَا

‘O world! O world! Get away from me^-asws! Are you presenting to me^-asws or are you yearning to me^-asws? Your opportunity is not an opportunity. Far be it! Deceive others. There is no need for me^-asws regarding you. I^-asws have already divorced you thrice, there is no return in it!

فَعَيْشُكِ قَصِيرٌ وَ خَطَرُكِ يَسِيرٌ وَ أَمَلُكِ حَقِيرٌ آهِ مِنْ قِلَّةِ الزَّادِ وَ طُولِ الطَّرِيقِ وَ بُعْدِ السَّفَرِ وَ عَظِيمِ الْمَوْرِدِ وَ خُشُونَةِ الْمَضْجَعِ‏.

Your life is short, and your importance is less, and your wishes are lowly. Aah, from the scarcity of provision, and the lengthy road, and farness of the journey, and mightiness of the destination, and coarseness of the lying place’’.[106]

78 : وَ مِنْ [كَلَامِهِ‏] كَلَامٍ لَهُ ع لِلسَّائِلِ الشَّامِيِّ لَمَّا سَأَلَهُ أَ كَانَ مَسِيرُنَا إِلَى الشَّامِ بِقَضَاءٍ مِنَ اللَّهِ وَ [قَدَرِهِ‏]

‘From his^–asws speech when he^–asws was asked, ‘Was his^–asws journey to Syria by an Ordainment from Allah^–azwj and His^–azwj Pre-determination?’

قَدَرٍ بَعْدَ كَلَامٍ طَوِيلٍ هَذَا مُخْتَارُهُ وَيْحَكَ لَعَلَّكَ ظَنَنْتَ قَضَاءً لَازِماً وَ قَدَراً حَاتِماً لَوْ كَانَ ذَلِكَ كَذَلِكَ لَبَطَلَ الثَّوَابُ وَ الْعِقَابُ وَ سَقَطَ الْوَعْدُ وَ الْوَعِيدُ

After a lengthy speech, he (the compiler) selected it: ‘Woe be unto you! Perhaps you think that an Ordainment is definite and a Pre-determination is inevitable, and had that been like that, it would invalidate the Reward and the Punishment, and the Promise and the Threat would drop.

إِنَّ اللَّهَ سُبْحَانَهُ أَمَرَ عِبَادَهُ تَخْيِيراً وَ نَهَاهُمْ تَحْذِيراً وَ كَلَّفَ يَسِيراً وَ لَمْ يُكَلِّفْ عَسِيراً وَ أَعْطَى عَلَى الْقَلِيلِ كَثِيراً وَ لَمْ يُعْصَ مَغْلُوباً وَ لَمْ يُطَعْ مُكْرِهاً وَ لَمْ يُرْسِلِ الْأَنْبِيَاءَ لَعِباً وَ لَمْ يُنْزِلِ الْكُتُبَ لِلْعِبَادِ عَبَثاً وَ لَا خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ وَ مَا بَيْنَهُمَا بَاطِلًا- ذلِكَ ظَنُّ الَّذِينَ كَفَرُوا فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنَ النَّارِ

And the Allah^–azwj the Glorious Commanded His^–azwj servants with the choices, and Prohibits them as cautions, and does not Encumber them difficult (matters), and Give a lot upon the little (effort), and is not disobeyed by overcoming, and is not obeyed forcefully, and did not Send the Prophets for trivial reasons, and did not Reveal the Book to the servants in vain, and did not Create the skies and the earth and whatever is between the two without purpose. That is a conjecture of those who are committing Kufr, so woe be from the Fire unto those committing Kufr’’.[107]

79 وَ قَالَ ع‏ خُذِ الْحِكْمَةَ أَنَّى كَانَتْ فَإِنَّ الْحِكْمَةَ تَكُونُ فِي صَدْرِ الْمُنَافِقِ فَتَلَجْلَجُ‏ فِي صَدْرِهِ حَتَّى تَخْرُجَ فَتَسْكُنَ إِلَى صَوَاحِبِهَا فِي صَدْرِ الْمُؤْمِنِ:

And he^-asws said: ‘Take the wisdom wherever it may be, for the wisdom happens to be in the chest of a hypocrite, so it shudders in his chest until it exits and settles in its correct owner, in the chest of the Momin’.

[قَالَ الرَّضِيُّ رَحِمَهُ اللَّهِ تَعَالَى وَ قَدْ قَالَ عَلِيٌّ ع فِي مِثْلِ ذَلِكَ: الْحِكْمَةُ ضَالَّةُ الْمُؤْمِنِ فَخُذِ الْحِكْمَةَ وَ لَوْ مِنْ أَهْلِ النِّفَاقِ‏]

Al-Razi (the compiler), may Allah^-azwj have Mercy on him, said, ‘And Ali^-asws has said similar to that: ‘The wisdom is a lost property of the Momin, so take the wisdom, and even if it is from the people of hostility’’.[108]

80 وَ قَالَ ع‏ الْحِكْمَةُ ضَالَّةُ الْمُؤْمِنِ فَخُذِ الْحِكْمَةَ وَ لَوْ مِنْ أَهْلِ النِّفَاقِ‏

And he^-asws said: ‘The wisdom is a lost property of the Momin, so take the wisdom, and even if it be from the people of hypocrisy’’.[109]

81 وَ قَالَ ع‏ قِيمَةُ كُلِّ امْرِئٍ مَا يُحْسِنُهُ‏

‘The value of every person is what he does well’’.[110]

[قال الرضي [رحمه الله تعالى‏] و [هذه‏] هي الكلمة التي لا تصاب لها قيمة و لا توزن بها حكمة و لا تقرن إليها كلمة]

Al-Razi (the compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘And it a phrase which no value can assess it, nor any wisdom can be weighed with it, nor can any (other) phrase can be paired with it’.

82 وَ قَالَ ع‏ أُوصِيكُمْ بِخَمْسٍ لَوْ ضَرَبْتُمْ إِلَيْهَا آبَاطَ الْإِبِلِ‏ لَكَانَتْ لِذَلِكَ أَهْلًا لَا يَرْجُوَنَّ أَحَدٌ مِنْكُمْ إِلَّا رَبَّهُ وَ لَا يَخَافَنَّ إِلَّا ذَنْبَهُ وَ لَا يَسْتَحِيَنَّ أَحَدٌ مِنْكُمْ إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَقُولَ لَا أَعْلَمُ وَ لَا يَسْتَحِيَنَّ أَحَدٌ إِذَا لَمْ يَعْلَمِ الشَّيْ‏ءَ أَنْ يَتَعَلَّمَهُ

And he^-asws said: ‘I^-asws advise you with five, if you were to ride the fast camels to it, that would be rightful for it – Not one of you should hope except in his Lord^-azwj, nor fear except his sins, nor should anyone of you should be embarrassed when asked about what he does not know, to say, ‘I don’t know’, nor should anyone be embarrassed when he does not know that thing, that he learns it.

وَ عَلَيْكُمْ بِالصَّبْرِ فَإِنَّ الصَّبْرَ مِنَ الْإِيمَانِ كَالرَّأْسِ مِنَ الْجَسَدِ وَ لَا خَيْرَ فِي جَسَدٍ لَا رَأْسَ مَعَهُ وَ لَا [خَيْرَ] فِي إِيمَانٍ لَا صَبْرَ مَعَهُ‏

And upon you all is being with patience, for the patience from the Eman is like the head from the body, and there is no good in a body having no head with it, nor is there any good in Eman having no patience with it’’.[111]

83 وَ قَالَ ع‏ لِرَجُلٍ أَفْرَطَ فِي الثَّنَاءِ عَلَيْهِ وَ كَانَ لَهُ مُتَّهِماً أَنَا دُونَ مَا تَقُولُ وَ فَوْقَ مَا فِي نَفْسِكَ‏

And he^–asws said to a man who had been excessive in the praise upon him^–asws, and he was (in fact) a slanderer (hypocrite) to him^–asws: ‘I^–asws am below what you are saying and am above what is within yourself’’.[112]

84 وَ قَالَ ع‏ بَقِيَّةُ السَّيْفِ [أَنْمَى‏] أَبْقَى عَدَداً وَ أَكْثَرُ وَلَداً

And he^-asws said: ‘Survivors of the sword are of more lasting numbers and more in children’’.[113]

85 وَ قَالَ ع‏ مَنْ تَرَكَ قَوْلَ لَا أَدْرِي أُصِيبَتْ مَقَاتِلُهُ‏

He^-asws said: ‘One who neglects the word, ‘I don’t know’, would meet his killer’’.[114]

86 وَ قَالَ ع‏ رَأْيُ الشَّيْخِ أَحَبُّ إِلَيَّ مِنْ جَلَدِ الْغُلَامِ وَ [يُرْوَى‏] رُوِيَ مِنْ مَشْهَدِ الْغُلَامِ‏

And he^-asws said: ‘An opinion of the old man is more beloved to me^-asws than determination of the young’. And it has (also) been reported: ‘Than martyrdom of the young’’.[115]

87 وَ قَالَ ع‏ عَجِبْتُ لِمَنْ يَقْنَطُ وَ مَعَهُ الِاسْتِغْفَارُ

And he^-asws said: ‘I^-asws am amazed at the one who despairs (loses hope) while asking for forgiveness’’.[116]

88 : وَ حَكَى عَنْهُ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ ع أَنَّهُ [كَانَ ع‏] قَالَ كَانَ فِي الْأَرْضِ أَمَانَانِ مِنْ عَذَابِ اللَّهِ وَ قَدْ رُفِعَ أَحَدُهُمَا فَدُونَكُمُ الْآخَرَ فَتَمَسَّكُوا بِهِ

And it is narrated from him^-asws by Abu Ja’far Muhammad^-asws Bin Ali Al-Baqir^-asws having said: ‘In the earth there were two securities from the Punishment of Allah^-azwj, and one of them has been Raised, and the other one is with you, therefore adhere with it.

أَمَّا الْأَمَانُ الَّذِي رُفِعَ فَهُوَ رَسُولُ اللَّهِ ص وَ أَمَّا الْأَمَانُ الْبَاقِي فَالاسْتِغْفَارُ قَالَ اللَّهُ تَعَالَى- وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ وَ ما كانَ اللَّهُ مُعَذِّبَهُمْ وَ هُمْ يَسْتَغْفِرُونَ‏

As for the security which has been Raised, he^-saww is Rasool-Allah^-saww, and as for the security which remains, it is seeking the Forgiveness. Allah^-azwj the Exalted Says: And Allah was not going to Punish them while you were among them, nor would Allah Punish them while they are seeking Forgiveness [8:33]’’.[117]

[قال الرضي [رحمه الله تعالى‏] و هذا من محاسن الاستخراج و لطائف الاستنباط]

And Al-Razi (the compiler), may Allah^-azwj have Mercy on him, said, ‘And this is from the excellent extractions and the subtle deductions’.

89 وَ قَالَ ع‏ مَنْ أَصْلَحَ مَا بَيْنَهُ وَ بَيْنَ اللَّهِ أَصْلَحَ اللَّهُ مَا بَيْنَهُ وَ بَيْنَ النَّاسِ وَ مَنْ أَصْلَحَ أَمْرَ آخِرَتِهِ أَصْلَحَ اللَّهُ لَهُ أَمْرَ دُنْيَاهُ وَ مَنْ كَانَ لَهُ مِنْ نَفْسِهِ وَاعِظٌ كَانَ عَلَيْهِ مِنَ اللَّهِ حَافِظٌ

‘He^-asws said: ‘One who reconciles what is between him and Allah^-azwj the Glorious, Allah^-azwj will Reconcile what is between him and the people, and the one who corrects the matter of his Hereafter, Allah^-azwj will Correct the matter of his world, and the one who were to have a preaching for him from himself, there would be a protector upon him from Allah^-azwj’’.[118]

90 وَ قَالَ ع‏ الْفَقِيهُ كُلُّ الْفَقِيهِ مَنْ لَمْ يُقَنِّطِ النَّاسَ مِنْ رَحْمَةِ اللَّهِ وَ لَمْ يُؤْيِسْهُمْ مِنْ رَوْحِ‏ اللَّهِ وَ لَمْ يُؤْمِنْهُمْ مِنْ مَكْرِ اللَّهِ‏

And he^-asws said: ‘The (good) jurist among all jurists is the one who neither makes the people despair from the Mercy of Allah^-azwj, nor does he make them despair from the rewards (Paradise) of Allah^-azwj, nor does he make them feel safe from the Plan of Allah^-azwj’’.[119]

91 وَ قَالَ ع‏ إِنَّ هَذِهِ الْقُلُوبَ تَمَلُّ كَمَا تَمَلُّ الْأَبْدَانُ فَابْتَغُوا لَهَا طَرَائِفَ [الْحِكْمَةِ] الْحِكَمِ‏

And he^-asws said: ‘These hearts get fed up just as the bodies get fed up, therefore seek the wise sayings for it’’.[120]

92 وَ قَالَ ع‏ أَوْضَعُ الْعِلْمِ‏ مَا وُقِفَ عَلَى اللِّسَانِ‏ وَ أَرْفَعُهُ مَا ظَهَرَ فِي الْجَوَارِحِ وَ الْأَرْكَانِ‏

And he^-asws said: ‘Lowest of the knowledge is what stops upon the tongue, and it’s highest is what appears in the limbs and the organs’’.[121]

93 وَ قَالَ ع‏ لَا يَقُولَنَّ أَحَدُكُمْ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْفِتْنَةِ لِأَنَّهُ لَيْسَ أَحَدٌ إِلَّا وَ هُوَ مُشْتَمِلٌ عَلَى فِتْنَةٍ وَ لَكِنْ مَنِ‏ اسْتَعَاذَ فَلْيَسْتَعِذْ مِنْ مُضِلَّاتِ الْفِتَنِ فَإِنَّ اللَّهَ سُبْحَانَهُ يَقُولُ- وَ اعْلَمُوا أَنَّما أَمْوالُكُمْ وَ أَوْلادُكُمْ فِتْنَةٌ

And he^-asws said: ‘Not one of you should say, ‘O Allah^-azwj! I seek Refuge with You^-azwj from the Fitna’, because there isn’t anyone except and he is included in the Fitna, but one who (wants to) seek Refuge, let him seek Refuge from the dilemmas of the Fitna, for Allah^-azwj the Glorious Says: And know that rather your wealth and your children are a Fitna (strife), and that Allah, with Him is a Mighty Recompense [8:28].

وَ مَعْنَى ذَلِكَ أَنَّهُ [سُبْحَانَهُ يَخْتَبِرُ عِبَادَهُ‏] يَخْتَبِرُهُمْ بِالْأَمْوَالِ وَ الْأَوْلَادِ لِيَتَبَيَّنَ السَّاخِطَ لِرِزْقِهِ وَ الرَّاضِيَ بِقِسْمِهِ وَ إِنْ كَانَ سُبْحَانَهُ أَعْلَمَ بِهِمْ مِنْ أَنْفُسِهِمْ وَ لَكِنْ لِتَظْهَرَ الْأَفْعَالُ الَّتِي بِهَا يُسْتَحَقُّ الثَّوَابُ وَ الْعِقَابُ لِأَنَّ بَعْضَهُمْ يُحِبُّ الذُّكُورَ وَ يَكْرَهُ الْإِنَاثَ وَ بَعْضَهُمْ يُحِبُّ تَثْمِيرَ الْمَالِ‏ * وَ يَكْرَهُ انْثِلَامَ الْحَالِ‏

And the meaning of that is, He^-azwj Tests His^-azwj servants with the wealth and the children in order to clarify the one who is dissatisfied at His^-azwj sustenance and the one satisfied with His^‑azwj Apportionment, and even though He^-azwj the Glorious is more Knowing with them than they are themselves, but to Reveal the deeds by which the Rewards and the Punishments are deserved, because, because some of them love the male (children) and dislike the females, and some of them love amassing the wealth and dislike the state of (financial) adversity’’.[122]

[قال الرضي [رحمه الله تعالى‏] و هذا من غريب ما سمع منه في التفسير]

And Al-Razi (the compiler), may Allah^-azwj the Exalted Said: ‘And this is from the strange of what has been heard from him regarding the interpretation (of the Verse)’.

94 وَ سُئِلَ عَنِ الْخَيْرِ مَا هُوَ فَقَالَ لَيْسَ الْخَيْرُ أَنْ يَكْثُرَ مَالُكَ وَ وَلَدُكَ وَ لَكِنَّ الْخَيْرَ أَنْ يَكْثُرَ عِلْمُكَ وَ أَنْ يَعْظُمَ حِلْمُكَ وَ أَنْ تُبَاهِيَ النَّاسَ بِعِبَادَةِ رَبِّكَ فَإِنْ أَحْسَنْتَ حَمِدْتَ اللَّهَ وَ إِنْ أَسَأْتَ اسْتَغْفَرْتَ اللَّهَ

And he^–asws was asked about the good, what is it? So he^–asws said: ‘There is no good if you multiply your wealth and your children (to be abundant), but the good is that you multiply your knowledge and magnify your forbearance and that you (find) delight in the worship of your Lord^–azwj. So, if you do good, your praise Allah^–azwj, and if you do evil, you seek Forgiveness of Allah^–azwj.

وَ لَا خَيْرَ فِي الدُّنْيَا إِلَّا لِرَجُلَيْنِ رَجُلٍ أَذْنَبَ ذُنُوباً فَهُوَ يَتَدَارَكُهَا بِالتَّوْبَةِ وَ رَجُلٍ يُسَارِعُ فِي الْخَيْرَاتِ- [وَ لَا يَقِلُّ عَمَلٌ مَعَ التَّقْوَى وَ كَيْفَ يَقِلُّ مَا يُتَقَبَّلُ‏]

And there is no goodness in the world except for two (types of) men – a man who commits a sin and he fixes it with the repentance, and a man who is quick regarding the good deeds; and do not belittle a deed along with the piety, and how can one belittle what is Accepted?’’[123]

95 وَ قَالَ ع‏ لَا يَقِلُّ عَمَلٌ مَعَ التَّقْوَى وَ كَيْفَ يَقِلُّ مَا يُتَقَبَّلُ‏

And he^-asws said: ‘Do not consider as little, and deed with piety, and how can one consider it as little what is Accepted (by Allah^-azwj)?’’[124]

96 وَ قَالَ ع‏ إِنَّ أَوْلَى النَّاسِ بِالْأَنْبِيَاءِ أَعْلَمُهُمْ بِمَا جَاءُوا بِهِ ثُمَّ تَلَا [ع‏] إِنَّ أَوْلَى النَّاسِ بِإِبْراهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَ هذَا النَّبِيُّ وَ الَّذِينَ آمَنُوا الْآيَةَ

He^-asws said: ‘The foremost of the people with the Prophets^–as are the most knowledgeable with whatever they^–as came with’. Then he^–asws recited: Surely the foremost of people to Ibrahim are those who follow him and this Prophet and those who are believing [3:68] – the Verse.

ثُمَّ قَالَ [ع‏] إِنَّ وَلِيَّ مُحَمَّدٍ مَنْ أَطَاعَ اللَّهَ وَ إِنْ بَعُدَتْ لُحْمَتُهُ‏ وَ إِنَّ عَدُوَّ مُحَمَّدٍ مَنْ عَصَى اللَّهَ وَ إِنْ قَرُبَتْ قَرَابَتُهُ‏

Then he^-asws said: ‘Surely the friend of Muhammad^-saww is the one who obeys Allah^-azwj and even if his flesh (kinship) would be remote, and the enemy of Muhammad^-saww is one who disobeys Allah^-azwj, and even if his kinship is near’’.[125]

97 وَ سَمِعَ ع رَجُلًا مِنَ الْحَرُورِيَّةِ يَتَهَجَّدُ وَ يَقْرَأُ فَقَالَ نَوْمٌ عَلَى يَقِينٍ خَيْرٌ مِنْ صَلَاةٍ [عَلَى‏] فِي شَكٍ‏

And he^–asws had heard a man from the Al-Harouriya (Kharijites) praying the night Salat and reciting (Quran), he^–asws said: ‘Sleep upon conviction is better than Salat upon doubt’’.[126]

98 وَ قَالَ ع‏ اعْقِلُوا الْخَبَرَ إِذَا سَمِعْتُمُوهُ عَقْلَ رِعَايَةٍ لَا عَقْلَ رِوَايَةٍ فَإِنَّ رُوَاةَ الْعِلْمِ كَثِيرٌ وَ رُعَاتَهُ قَلِيلٌ‏

And he^-asws said: ‘Understand the Hadeeth when you hear it – the understanding of a follower (but) not understanding of a reporter, for the reporters of the knowledge are many, but its followers are few’’.[127]

99 وَ [قَالَ ع وَ قَدْ] سَمِعَ رَجُلًا يَقُولُ- إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ‏- فَقَالَ إِنَّ قَوْلَنَا إِنَّا لِلَّهِ‏ إِقْرَارٌ عَلَى أَنْفُسِنَا بِالْمُلْكِ‏ وَ قَوْلَنَا وَ إِنَّا إِلَيْهِ راجِعُونَ‏ إِقْرَارٌ عَلَى أَنْفُسِنَا بِالْهُلْكِ‏

And he^-asws, and he^-asws had heard a man saying, ‘We are for Allah and we are returning to Him [2:156]’. He^-asws said: ‘Our words, We are for Allah, is an acknowledgment upon ourselves with the ownership, while our words: and we are returning to Him, is acknowledgment upon ourselves of the perishing (death/return)’’.[128]

100 وَ قَالَ ع‏ وَ مَدَحَهُ قَوْمٌ فِي وَجْهِهِ فَقَالَ اللَّهُمَّ إِنَّكَ أَعْلَمُ بِي مِنْ نَفْسِي وَ أَنَا أَعْلَمُ بِنَفْسِي مِنْهُمْ اللَّهُمَّ [اجْعَلْنِي‏] اجْعَلْنَا خَيْراً مِمَّا يَظُنُّونَ وَ اغْفِرْ [لِي‏] لَنَا مَا لَا يَعْلَمُونَ‏

And he^-asws said, and a group had praised him^-asws in his^-asws face. He^-asws said: ‘O Allah^-azwj! You^‑azwj are more Knowing with me^-asws than myself^-asws, and I^-asws am more knowing with myself^-asws than them. O Allah^-azwj! Make us^-asws better than what they are guessing and Forgive for us^-asws what they are not knowing of’’.[129]

101 وَ قَالَ ع‏: لَا يَسْتَقِيمُ قَضَاءُ الْحَوَائِجِ إِلَّا بِثَلَاثٍ بِاسْتِصْغَارِهَا لِتَعْظُمَ وَ بِاسْتِكْتَامِهَا لِتَظْهَرَ وَ بِتَعْجِيلِهَا لِتَهْنُؤَ

And he^-asws said: ‘Fulfilling the needs is not straight except with three – belittling it for it to be magnified, and concealing it for it to be revealed, and by hastening it for it to be pleasant’’.[130]

102 وَ قَالَ ع‏ يَأْتِي عَلَى النَّاسِ زَمَانٌ لَا يُقَرَّبُ فِيهِ إِلَّا الْمَاحِلُ‏ وَ لَا يُظَرَّفُ‏ فِيهِ إِلَّا الْفَاجِرُ وَ لَا يُضَعَّفُ‏ فِيهِ إِلَّا الْمُنْصِفُ يَعُدُّونَ الصَّدَقَةَ فِيهِ غُرْماً وَ صِلَةَ الرَّحِمِ‏ مَنّاً وَ الْعِبَادَةَ اسْتِطَالَةً عَلَى النَّاسِ فَعِنْدَ ذَلِكَ يَكُونُ السُّلْطَانُ بِمَشُورَةِ [الْإِمَاءِ] النِّسَاءِ وَ إِمَارَةِ الصِّبْيَانِ وَ تَدْبِيرِ الْخِصْيَانِ‏

And he^-asws said: ‘There shall come a time upon the people, no one would be drawn near (by the kings) during it except the plotters, nor anyone winked at except the immoral, nor weakened in it except the fair (just) person. They would be giving the charity during it (considering it) as a tax and connecting the kinship from us^-asws and the worship would be prolonged upon the people. During what would be the sultan consulting the maids, and governance of the boys, and management of the eunuchs’’.[131]

103 وَ [قَالَ ع: وَ قَدْ] رُئِيَ عَلَيْهِ إِزَارٌ خَلَقٌ مَرْقُوعٌ فَقِيلَ لَهُ فِي ذَلِكَ فَقَالَ يَخْشَعُ لَهُ الْقَلْبُ وَ تَذِلُّ بِهِ النَّفْسُ وَ يَقْتَدِي بِهِ الْمُؤْمِنُونَ إِنَّ الدُّنْيَا وَ الْآخِرَةَ عَدُوَّانِ مُتَفَاوِتَانِ وَ سَبِيلَانِ مُخْتَلِفَانِ فَمَنْ أَحَبَّ الدُّنْيَا وَ تَوَلَّاهَا أَبْغَضَ الْآخِرَةَ وَ عَادَاهَا وَ هُمَا بِمَنْزِلَةِ الْمَشْرِقِ وَ الْمَغْرِبِ وَ مَاشٍ بَيْنَهُمَا كُلَّمَا قَرُبَ مِنْ وَاحِدٍ بَعُدَ مِنَ الْآخَرِ وَ هُمَا بَعْدُ ضَرَّتَانِ‏

He^-asws said, and he^-asws had been seen with worn out clothes with patches. It was said to him^‑asws regarding that. He^-asws said: ‘The heart is humbled to it, and the soul is humbled by it, and the Momineen can emulate with it.

إِنَّ الدُّنْيَا وَ الْآخِرَةَ عَدُوَّانِ مُتَفَاوِتَانِ وَ سَبِيلَانِ مُخْتَلِفَانِ فَمَنْ أَحَبَّ الدُّنْيَا وَ تَوَلَّاهَا أَبْغَضَ الْآخِرَةَ وَ عَادَاهَا وَ هُمَا بِمَنْزِلَةِ الْمَشْرِقِ وَ الْمَغْرِبِ وَ مَاشٍ بَيْنَهُمَا كُلَّمَا قَرُبَ مِنْ وَاحِدٍ بَعُدَ مِنَ الْآخَرِ وَ هُمَا بَعْدُ ضَرَّتَانِ‏]

The world and the Hereafter are two enemies, different, and two different ways. The one who loves the world and befriends it will hate the Hereafter and be inimical to it, and they are at the status of the east and the west, and the one walking between the two. Every time he draws closer to one of them, he distances from the other, and after (all this), they are (like) two wives (of one man)’’.[132]

104 وَ عَنْ نَوْفٍ الْبَكَّائِيِ‏ [وَ قِيلَ الْبَكَالِيِّ بِاللَّامِ وَ هُوَ الْأَصَحُ‏] الْبَكَالِيِّ قَالَ: رَأَيْتُ أَمِيرَ الْمُؤْمِنِينَ ع ذَاتَ لَيْلَةٍ وَ قَدْ خَرَجَ مِنْ فِرَاشِهِ فَنَظَرَ [إِلَى‏] فِي النُّجُومِ فَقَالَ لِي يَا نَوْفُ أَ رَاقِدٌ أَنْتَ أَمْ رَامِقٌ-

And from Nowf Al-Bakaly – He said, ‘I saw Amir Al-Momineen^-asws one night and he^-asws had come out from his^-asws bed. He^-asws looked at the stars and said: ‘O Nowf! Are you lying down or watchful?’

 [قُلْتُ‏] فَقُلْتُ بَلْ رَامِقٌ [يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ‏]

I said, ‘But I am watchful, O Amir Al-Momineen^-asws!’

قَالَ يَا نَوْفُ طُوبَى لِلزَّاهِدِينَ فِي الدُّنْيَا الرَّاغِبِينَ فِي الْآخِرَةِ أُولَئِكَ قَوْمٌ اتَّخَذُوا الْأَرْضَ بِسَاطاً وَ تُرَابَهَا فِرَاشاً وَ مَاءَهَا طِيباً وَ الْقُرْآنَ شِعَاراً وَ الدُّعَاءَ دِثَاراً ثُمَّ قَرَضُوا الدُّنْيَا قَرْضاً عَلَى مِنْهَاجِ‏ الْمَسِيحِ

He^-asws said: ‘O Nowf! Beatitude is for the ascetics in the world, the desirous regarding the Hereafter. They are a people taking the ground as a rug, and its soil as a bed, and its water as perfume, and the Quran as a slogan, and the supplication as a blanket. Then they borrow a loan of the world upon the manifesto of the Messiah.

يَا نَوْفُ إِنَّ دَاوُدَ ع قَامَ فِي مِثْلِ هَذِهِ السَّاعَةِ مِنَ اللَّيْلِ فَقَالَ إِنَّهَا لَسَاعَةٌ لَا يَدْعُو فِيهَا عَبْدٌ إِلَّا اسْتُجِيبَ لَهُ إِلَّا أَنْ يَكُونَ عَشَّاراً 4553 أَوْ عَرِيفاً 4554 أَوْ شُرْطِيّاً 4555 أَوْ صَاحِبَ عَرْطَبَةٍ وَ هِيَ الطُّنْبُورُ أَوْ صَاحِبَ [كُوبَةٍ] كَوْبَةٍ وَ هِيَ الطَّبْلُ

O Nowf! Dawood^-as had stood in a time similar to this from the night. He^-as said: ‘It is a time no servant will supplicate to his Lord^-azwj except it would be Answered for him, except if he happens to be a tithe collector, or a corporal (intelligence officer), or a policeman, or companion of the wood (flute), and it is the mandolin, or companions of a ‘Kowba’, and it is the drum’’.[133]

وَ قَدْ قِيلَ أَيْضاً إِنَّ الْعَرْطَبَةَ الطَّبْلُ وَ [الْكُوبَةَ] الْكَوْبَةَ الطُّنْبُورُ

And it has been said as well that the ‘Artabah’ (wood) is the drum, and the ‘Kowba’ is the mandolin’.

105 وَ قَالَ ع‏ إِنَّ اللَّهَ [تَعَالَى‏] افْتَرَضَ عَلَيْكُمْ فَرَائِضَ فَلَا تُضَيِّعُوهَا وَ حَدَّ لَكُمْ حُدُوداً فَلَا تَعْتَدُوهَا وَ نَهَاكُمْ عَنْ أَشْيَاءَ فَلَا تَنْتَهِكُوهَا  وَ سَكَتَ لَكُمْ عَنْ أَشْيَاءَ وَ لَمْ يَدَعْهَا نِسْيَاناً فَلَا تَتَكَلَّفُوهَا

And he^-asws said: ‘Allah^–azwj the Exalted Obligated the Obligation upon you, therefore do not waste these, and Limited the Limits for you, therefore do not exceed these, and Forbidden you from (certain) things, therefore do not violate these, and is Silent from you all about (certain) things and did not Leave these out of forgetfulness, therefore do not encumber yourselves for these’’.[134]

106 وَ قَالَ ع‏ لَا يَتْرُكُ النَّاسُ شَيْئاً مِنْ أَمْرِ دِينِهِمْ لِاسْتِصْلَاحِ دُنْيَاهُمْ إِلَّا فَتَحَ اللَّهُ عَلَيْهِمْ مَا هُوَ أَضَرُّ مِنْهُ‏

And he^-asws said: ‘The people will not neglect anything from the matter of their religion in order to better their world except Allah^-azwj will Open upon them what is more harmful than it’’.[135]

107 وَ قَالَ ع‏ رُبَّ عَالِمٍ قَدْ قَتَلَهُ جَهْلُهُ وَ عِلْمُهُ مَعَهُ [لَمْ يَنْفَعْهُ‏] لَا يَنْفَعُهُ‏

And he^-asws said: ‘Often a scholar, his ignorance kills him, and his knowledge which is with him does not benefit him’’.[136]

108 وَ قَالَ ع‏ لَقَدْ عُلِّقَ بِنِيَاطِ هَذَا الْإِنْسَانِ بَضْعَةٌ هِيَ أَعْجَبُ مَا فِيهِ وَ [هُوَ] ذَلِكَ الْقَلْبُ وَ ذَلِكَ أَنَّ لَهُ مَوَادَّ مِنَ الْحِكْمَةِ وَ أَضْدَاداً مِنْ خِلَافِهَا

And he^-asws said: ‘This human being has been attached with a piece of flesh by a vein, and it is the most wondrous of what is in him, and that is the heart, and for it is material of the wisdom, and contradictions from its differences.

فَإِنْ سَنَحَ‏ لَهُ الرَّجَاءُ أَذَلَّهُ الطَّمَعُ وَ إِنْ هَاجَ بِهِ الطَّمَعُ أَهْلَكَهُ الْحِرْصُ وَ إِنْ مَلَكَهُ الْيَأْسُ قَتَلَهُ الْأَسَفُ وَ إِنْ عَرَضَ لَهُ الْغَضَبُ اشْتَدَّ بِهِ الْغَيْظُ وَ إِنْ أَسْعَدَهُ [الرِّضَا] الرِّضَى نَسِيَ التَّحَفُّظَ وَ إِنْ غَالَهُ الْخَوْفُ شَغَلَهُ الْحَذَرُ

If the hope occurs for him, the avarice humiliates him, and if the avarice stirs with it, the greed with destroy him, and it the despair controls him, the regret kills him, and if the anger presents to him the rage intensified with him, and if happy with the satisfaction he forgets the memory, and if the fear attains him, the carefulness pre-occupies him.

وَ إِنِ اتَّسَعَ لَهُ الْأَمْرُ اسْتَلَبَتْهُ الْغِرَّةُ وَ [إِنْ صَابَتْهُ مُصِيبَةٌ فَضَحَهُ الْجَزَعُ وَ إِنْ أَفَادَ مَالًا أَطْغَاهُ الْغِنَى‏] إِنْ أَفَادَ مَالًا أَطْغَاهُ الْغِنَى وَ إِنْ أَصَابَتْهُ مُصِيبَةٌ فَضَحَهُ الْجَزَعُ وَ إِنْ عَضَّتْهُ الْفَاقَةُ شَغَلَهُ الْبَلَاءُ وَ إِنْ جَهَدَهُ‏ الْجُوعُ [قَعَدَتْ بِهِ الضَّعَةُ] قَعَدَ بِهِ الضَّعْفُ وَ إِنْ أَفْرَطَ بِهِ الشِّبَعُ كَظَّتْهُ‏ الْبِطْنَةُ فَكُلُّ تَقْصِيرٍ بِهِ مُضِرٌّ وَ كُلُّ إِفْرَاطٍ لَهُ مُفْسِدٌ

And if the security is expanded for him, the negligence will plunder him, and if the bounty is renewed for him, the honour will pull him away, and if a calamity hits him the panic will expose him, and if he benefits with wealth, the riches will extinguish it, and if he destitution bites him, the affliction will pre-occupy him, and if his effort is the hunger, the weakness will sit with him, and if he is excessive in satiation, the belly will overwhelm him. So, every deficiency with him is harmful and every excessive is spoiling for him’’.[137]

109 وَ قَالَ ع‏ نَحْنُ النُّمْرُقَةُ الْوُسْطَى [الَّتِي يَلْحَقُ بِهَا التَّالِي‏] بِهَا يَلْحَقُ التَّالِي وَ إِلَيْهَا يَرْجِعُ الْغَالِي‏

And he^–asws said: ‘We^–asws are the middle pillow (moderate path), the lagger catches up with it and the exaggerator returns to it’’.[138]

110 وَ قَالَ ع‏ لَا يُقِيمُ أَمْرَ اللَّهِ سُبْحَانَهُ إِلَّا مَنْ لَا يُصَانِعُ‏ وَ لَا يُضَارِعُ‏ وَ لَا يَتَّبِعُ الْمَطَامِعَ‏

And he^-asws said: The Commands of Allah^-azwj the Glorious cannot be established except by the one who neither relents, nor does he resemble (the wrong doers) nor follows the greed’’.[139]

111 وَ قَالَ ع: وَ قَدْ تُوُفِّيَ سَهْلُ بْنُ حُنَيْفٍ الْأَنْصَارِيُّ بِالْكُوفَةِ بَعْدَ مَرْجِعِهِ [مِنْ صِفِّينَ مَعَهُ‏] مَعَهُ مِنْ صِفِّينَ وَ كَانَ [مِنْ أَحَبِ‏] أَحَبَّ النَّاسِ إِلَيْهِ‏ لَوْ أَحَبَّنِي جَبَلٌ لَتَهَافَتَ‏

And he^–asws said, and Sahl Bin Huneyf Al-Ansari had died at Al-Kufa, returning from Siffeen, and he was from the most beloved of the people to him^–asws: ‘Even if a mountain had loved me^–asws, it would have disintegrated’’.[140]

قال الرضي [رحمه الله تعالى و] معنى ذلك أن المحنة تغلظ عليه فتسرع المصائب إليه و لا يفعل ذلك إلا بالأتقياء الأبرار و المصطفين الأخيار: و هذا مثل قوله ع: [مَنْ أَحَبَّنَا أَهْلَ الْبَيْتِ فَلْيَسْتَعِدَّ لِلْفَقْرِ جِلْبَابًا و قد يؤول ذلك على معنى آخر ليس هذا موضع ذكره‏]

Al-Razi (the compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘Meaning of that is that the Trials are harsh upon him, so the calamities will be quick to him, and that is not done except with the pious and the selected, and this is similar to his^-asws word: ‘One who loves us^‑asws, People^-asws of the Household, let him prepare a cloak for the poverty’, and this has been interpreted upon another meaning, this isn’t the place of mentioning it’.

112مَنْ أَحَبَّنَا أَهْلَ الْبَيْتِ فَلْيَسْتَعِدَّ لِلْفَقْرِ جِلْبَاباً

‘One who loves us^-asws, People of the Household, let him prepare a cloak for the poverty’’.[141]

[و قد يؤول ذلك على معنى آخر ليس هذا موضع ذكره‏]

‘And that has been interpreted upon another meaning, this isn’t the place of mentioning it’.

113 وَ قَالَ ع‏ لَا مَالَ أَعْوَدُ مِنَ الْعَقْلِ‏ وَ لَا وَحْدَةَ أَوْحَشُ مِنَ الْعُجْبِ‏ وَ لَا عَقْلَ كَالتَّدْبِيرِ وَ لَا كَرَمَ كَالتَّقْوَى وَ لَا قَرِينَ كَحُسْنِ الْخُلُقِ وَ لَا مِيرَاثَ كَالْأَدَبِ وَ لَا قَائِدَ كَالتَّوْفِيقِ وَ لَا تِجَارَةَ كَالْعَمَلِ الصَّالِحِ

And he^-asws said: ‘There is no wealth more supportive than the intellect, nor any loneliness lonelier than the self-fascinating, nor is there any intellect like the management, nor any honour like the piety, nor any piety like the good manners, nor any inheritance like the etiquettes, nor any guide like the inclination, nor any trade like the righteous deed.

وَ لَا [زَرْعَ‏] رِبْحَ كَالثَّوَابِ وَ لَا وَرَعَ كَالْوُقُوفِ عِنْدَ الشُّبْهَةِ وَ لَا زُهْدَ كَالزُّهْدِ فِي الْحَرَامِ وَ لَا عِلْمَ كَالتَّفَكُّرِ وَ لَا عِبَادَةَ كَأَدَاءِ الْفَرَائِضِ وَ لَا إِيمَانَ كَالْحَيَاءِ وَ الصَّبْرِ وَ لَا حَسَبَ كَالتَّوَاضُعِ وَ لَا شَرَفَ كَالْعِلْمِ وَ لَا عِزَّ كَالْحِلْمِ وَ لَا مُظَاهَرَةَ أَوْثَقُ مِنَ الْمُشَاوَرَةِ

There is no profit like the Rewards, nor any devoutness like the pausing at the doubts, nor an asceticism like the abstention in the Prohibition, nor any knowledge like the pondering, nor any worship like fulfilling the obligations, nor an Eman like the modesty and the patience, nor any achievement like the humility, nor any nobility like the knowledge, nor any might like the forbearance, nor any support more trustworthy from the consultation’’.[142]

114 وَ قَالَ ع‏ إِذَا اسْتَوْلَى الصَّلَاحُ عَلَى الزَّمَانِ وَ أَهْلِهِ ثُمَّ أَسَاءَ رَجُلٌ الظَّنَّ بِرَجُلٍ لَمْ تَظْهَرْ مِنْهُ حَوْبَةٌ فَقَدْ ظَلَمَ وَ إِذَا اسْتَوْلَى الْفَسَادُ عَلَى الزَّمَانِ وَ أَهْلِهِ فَأَحْسَنَ رَجُلٌ الظَّنَّ بِرَجُلٍ فَقَدْ غَرَّرَ

And he^-asws said: ‘When the righteousness is in charge of the times and its people, then a man has bad thoughts about a man, no sin has appeared from him, so he has been unjust, and when the corruption is in charge upon the times and its people, so a man has goodly thoughts with a man, so he has been deceived’’.[143]

115 وَ قِيلَ لَهُ ع كَيْفَ [تَجِدُكَ‏] نَجِدُكَ يَا أَمِيرَ الْمُؤْمِنِينَ

And it was said to him^-asws, ‘How do you^-asws feel, O Amir Al Momineen^-asws?’

فَقَالَ ع كَيْفَ يَكُونُ حَالُ مَنْ يَفْنَى بِبَقَائِهِ‏ وَ يَسْقَمُ بِصِحَّتِهِ‏ وَ يُؤْتَى مِنْ مَأْمَنِهِ‏

He^-asws said: ‘How can the state be of the one whose lifespan is depleting, and he gets sick with his health, and he is accessed (by the Angel of death) from his safety’’.[144]

116 وَ قَالَ ع‏ كَمْ مِنْ مُسْتَدْرَجٍ‏ بِالْإِحْسَانِ إِلَيْهِ وَ مَغْرُورٍ بِالسَّتْرِ عَلَيْهِ وَ مَفْتُونٍ بِحُسْنِ الْقَوْلِ فِيهِ وَ مَا ابْتَلَى‏ اللَّهُ أَحَداً بِمِثْلِ الْإِمْلَاءِ لَهُ

And he^–asws said: ‘How many people have been gradually enticed by the Favours upon him, and deceived by the veiling upon him, and the tempted by the good words regarding him, and Allah^–azwj the Glorious has not Tried anyone with the likes of the respite to him’’.[145]

117 وَ قَالَ ع‏ هَلَكَ فِيَّ رَجُلَانِ مُحِبٌّ غَالٍ‏ وَ مُبْغِضٌ قَالٍ‏

And he^-asws said: ‘Two men are destroyed regarding me^-asws – one who exaggerates in love, and a hater who speaks’’.[146]

118 وَ قَالَ ع‏ إِضَاعَةُ الْفُرْصَةِ غُصَّةٌ

And he^-asws said: ‘Wasting the opportunity chokes (is anguish)’’.[147]

119 وَ قَالَ ع‏ مَثَلُ الدُّنْيَا كَمَثَلِ الْحَيَّةِ لَيِّنٌ مَسُّهَا وَ السَّمُّ النَّاقِعُ فِي جَوْفِهَا يَهْوِي إِلَيْهَا الْغِرُّ الْجَاهِلُ وَ يَحْذَرُهَا ذُو اللُّبِّ الْعَاقِلُ‏

And he^-asws said: ‘An example of the world is like an example of the snake. Smooth is its touch, and the fatal poison is in its interior. The deceived ignoramus leans towards it, and the one with understanding, the intellectual, is cautious of it’’.[148]

120 [وَ قَالَ ع:] وَ [قَدْ] سُئِلَ ع عَنْ قُرَيْشٍ فَقَالَ أَمَّا بَنُو مَخْزُومٍ‏ فَرَيْحَانَةُ قُرَيْشٍ [تُحِبُ‏] نُحِبُّ حَدِيثَ رِجَالِهِمْ وَ النِّكَاحَ فِي نِسَائِهِمْ وَ أَمَّا بَنُو عَبْدِ شَمْسٍ فَأَبْعَدُهَا رَأْياً وَ أَمْنَعُهَا لِمَا وَرَاءَ ظُهُورِهَا

‘And he^–asws said, and he^-asws had been asked about Quraysh, he^–asws said: ‘As for the clan of Makhzum, they are the aroma of Quraysh. You would love discussing with their men and marrying among their women. And as for the clan of Abd Shams, they are far-sighted in their views and defenders of what is behind their backs.

وَ أَمَّا نَحْنُ فَأَبْذَلُ لِمَا فِي أَيْدِينَا وَ أَسْمَحُ عِنْدَ الْمَوْتِ بِنُفُوسِنَا وَ هُمْ أَكْثَرُ وَ أَمْكَرُ وَ أَنْكَرُ وَ نَحْنُ أَفْصَحُ وَ أَنْصَحُ وَ أَصْبَحُ‏

And as for us^–asws, we^–asws spend whatever is in our hands, and are liberal with ourselves in the presence of death (battles), and they are more (in number), and more plotting, and more disliked, while we^–asws are more eloquent, and advising, and bright (friendly)’’.[149]

121 وَ قَالَ ع‏ شَتَّانَ مَا بَيْنَ عَمَلَيْنِ عَمَلٍ تَذْهَبُ لَذَّتُهُ وَ تَبْقَى تَبِعَتُهُ وَ عَمَلٍ تَذْهَبُ مَئُونَتُهُ وَ يَبْقَى أَجْرُهُ‏

‘And he^-asws said: ‘Variance between two actions – an (evil) act, its pleasure goes and its consequence remains, and a (good) action, its fatigue goes and its reward remains’’.[150]

122[وَ قَالَ ع‏] وَ [قَدْ] تَبِعَ جِنَازَةً فَسَمِعَ رَجُلًا يَضْحَكُ فَقَالَ كَأَنَّ الْمَوْتَ فِيهَا عَلَى غَيْرِنَا كُتِبَ وَ كَأَنَّ الْحَقَّ فِيهَا عَلَى غَيْرِنَا وَجَبَ وَ كَأَنَّ الَّذِي نَرَى مِنَ الْأَمْوَاتِ سَفْرٌ عَمَّا قَلِيلٍ إِلَيْنَا رَاجِعُونَ

And he^-asws said, and he^-asws had followed a funeral and he^-asws heard a man laugh, so he^-asws said: ‘Is it as if the death in it has been Written upon other than us. And it is as if the truth in it is Obligated upon other than us? And is it as if that which we see from the deceased is a journey, and they will be returning to us after a little while?

نُبَوِّئُهُمْ‏ أَجْدَاثَهُمْ‏ وَ نَأْكُلُ تُرَاثَهُمْ‏ كَأَنَّا مُخَلَّدُونَ بَعْدَهُمْ ثُمَّ قَدْ نَسِينَا كُلَّ وَاعِظٍ وَ وَاعِظَةٍ وَ رُمِينَا بِكُلِّ فَادِحٍ وَ جَائِحَةٍ- 

We have laid them in their graves, and we are consuming their inheritances. Is it as if we are to be living eternally after them? Then we have forgotten every male preacher and female preacher, and we are being shot at by every calamity and disaster’’.[151]

123 وَ قَالَ ع‏ طُوبَى لِمَنْ ذَلَّ فِي نَفْسِهِ وَ طَابَ كَسْبُهُ وَ صَلَحَتْ سَرِيرَتُهُ وَ حَسُنَتْ خَلِيقَتُهُ وَ أَنْفَقَ الْفَضْلَ مِنْ مَالِهِ وَ أَمْسَكَ الْفَضْلَ مِنْ لِسَانِهِ وَ عَزَلَ عَنِ النَّاسِ شَرَّهُ وَ وَسِعَتْهُ السُّنَّةُ وَ لَمْ يُنْسَبْ إلَى الْبِدْعَةِ

And he^-asws said: ‘Beatitude is for one who is humble in his soul, and his earnings are good, and his heart is righteous, and his manners are excellent, and he spends from the surplus of his wealth, and withholds the surplus from his tongue, and isolates his evil away from the people, and his striving is the Sunnah, and he does not attribute (support) to an innovation’’.[152]

[قال الرضي رحمه الله تعالى أقول و من الناس من ينسب هذا الكلام إلى رسول الله ص‏]

Note – The Seyyid Al-Razi (compiler of Nahj Al-Balagah), may Allah be Pleased with him, said, ‘From the people there is one who attributes this speech to Rasool-Allah^-saww’.

124 وَ قَالَ ع‏ غَيْرَةُ الْمَرْأَةِ كُفْرٌ وَ غَيْرَةُ الرَّجُلِ إِيمَانٌ‏

And he^-asws said: ‘Self esteem (Ghayra) of the woman is Kufr while self esteem (Ghayra) of the man is Eman’’.[153]

125 وَ قَالَ ع‏ لَأَنْسُبَنَّ الْإِسْلَامَ نِسْبَةً لَمْ يَنْسُبْهَا أَحَدٌ قَبْلِي الْإِسْلَامُ هُوَ التَّسْلِيمُ وَ التَّسْلِيمُ هُوَ الْيَقِينُ وَ الْيَقِينُ هُوَ التَّصْدِيقُ وَ التَّصْدِيقُ هُوَ الْإِقْرَارُ وَ الْإِقْرَارُ هُوَ الْأَدَاءُ وَ الْأَدَاءُ هُوَ الْعَمَلُ‏

And he^-asws said: ‘I^-asws shall attribute Al-Islam with an attribution no one before me^-asws has attributed. Al-Islam, it is the submission, and the submission, it is the certainty, and the certainty, it is the ratification, and the ratification, it is the acknowledgement, and the acknowledgment, it is the fulfilment (of the obligations), and the fulfilment, it is the deed’’.[154]

126 وَ قَالَ ع‏ عَجِبْتُ لِلْبَخِيلِ يَسْتَعْجِلُ الْفَقْرَ الَّذِي مِنْهُ هَرَبَ وَ يَفُوتُهُ الْغِنَى الَّذِي إِيَّاهُ طَلَبَ فَيَعِيشُ فِي الدُّنْيَا عَيْشَ الْفُقَرَاءِ وَ يُحَاسَبُ فِي الْآخِرَةِ حِسَابَ الْأَغْنِيَاءِ

And he^-asws said: ‘I^-asws am surprised at the miser hastening the very poverty which he is fleeing from, and he misses out on the riches which he has been seeking. He lives in the world the life of the poor and he will be Reckoned with in the Hereafter with the Reckoning of the rich ones.

وَ عَجِبْتُ لِلْمُتَكَبِّرِ الَّذِي كَانَ بِالْأَمْسِ نُطْفَةً وَ يَكُونُ غَداً جِيفَةً

And I^-asws am surprised at the arrogant one who was a seed yesterday and tomorrow he will be a corpse!

وَ عَجِبْتُ لِمَنْ شَكَّ فِي اللَّهِ وَ هُوَ يَرَى خَلْقَ اللَّهِ

And I^-asws am surprised at the one who doubts in Allah^-azwj while he is seeing the creation of Allah^-azwj!

وَ عَجِبْتُ لِمَنْ نَسِيَ الْمَوْتَ وَ هُوَ يَرَى مَنْ يَمُوتُ

And I^-asws am surprised at the one who forgets the death while he is seeing the one dying!

وَ عَجِبْتُ لِمَنْ أَنْكَرَ النَّشْأَةَ الْأُخْرَى وَ هُوَ يَرَى النَّشْأَةَ الْأُولَى

And I^-asws am surprised at the one denying the second growth (in the Hereafter) while he is seeing the first growth!

وَ عَجِبْتُ لِعَامِرٍ دَارَ الْفَنَاءِ وَ تَارِكٍ دَارَ الْبَقَاءِ.

And I^-asws am surprised at the builder of the perishable house (world) and he neglects the ever-lasting house (Hereafter)’’.[155]

127 وَ قَالَ ع‏ مَنْ قَصَّرَ فِي الْعَمَلِ ابْتُلِيَ بِالْهَمِّ وَ لَا حَاجَةَ لِلَّهِ فِيمَنْ لَيْسَ لِلَّهِ فِي مَالِهِ وَ نَفْسِهِ نَصِيبٌ‏

And he^-asws said: ‘One who is deficient in the deeds will be afflicted with the worries. There is no need for Allah^-azwj regarding the one who, there isn’t in his wealth and his self, a share for Allah^-azwj’’.[156]

128 وَ قَالَ ع‏ تَوَقَّوُا الْبَرْدَ فِي أَوَّلِهِ وَ تَلَقَّوْهُ‏ فِي آخِرِهِ فَإِنَّهُ يَفْعَلُ فِي الْأَبْدَانِ كَفِعْلِهِ فِي الْأَشْجَارِ أَوَّلُهُ يُحْرِقُ وَ آخِرُهُ يُورِقُ‏

And he^-asws said: ‘Fear the cold in it’s beginning (autumn), and face it in it’s end, for it does in the bodies like it’s doing in the trees. The beginning of it burns (brings down the leaves) and the end of it is foliage (sprouts the leaves)’’.[157]

129 وَ قَالَ ع‏ عِظَمُ الْخَالِقِ عِنْدَكَ يُصَغِّرُ الْمَخْلُوقَ فِي عَيْنِكَ‏

And he^-asws said: ‘The Mightiness of the Creator with you is belittling of the created beings in your eyes’’.[158]

130 وَ قَالَ ع: وَ قَدْ رَجَعَ مِنْ صِفِّينَ فَأَشْرَفَ عَلَى الْقُبُورِ بِظَاهِرِ الْكُوفَةِ يَا أَهْلَ الدِّيَارِ الْمُوحِشَةِ وَ الْمَحَالِّ الْمُقْفِرَةِ وَ الْقُبُورِ الْمُظْلِمَةِ يَا أَهْلَ التُّرْبَةِ يَا أَهْلَ الْغُرْبَةِ يَا أَهْلَ الْوَحْدَةِ يَا أَهْلَ الْوَحْشَةِ أَنْتُمْ لَنَا فَرَطٌ سَابِقٌ وَ نَحْنُ لَكُمْ تَبَعٌ‏ لَاحِقٌ

And he^–asws said, and he^–asws was returning from Siffeen, and he^–asws overlooked upon the graves at the outback of Al-Kufa: ‘O people of the lonely houses, and the desolate places, the dark graves! O people of the soil! O people of the alienation! O people of the loneliness! You are lost to us having preceded, and we are following you to join up.

أَمَّا الدُّورُ فَقَدْ سُكِنَتْ وَ أَمَّا الْأَزْوَاجُ فَقَدْ نُكِحَتْ وَ أَمَّا الْأَمْوَالُ فَقَدْ قُسِمَتْ هَذَا خَبَرُ مَا عِنْدَنَا فَمَا خَبَرُ مَا عِنْدَكُمْ

As for the houses, so they are being dwelt in (by others), and as for the spouses, they have (are) married, and as for the wealth, it has been distributed. This is a piece of news of what is with us. So what is the news of what is with you?’

ثُمَّ الْتَفَتَ إِلَى أَصْحَابِهِ فَقَالَ أَمَا [وَ اللَّهِ‏] لَوْ أُذِنَ لَهُمْ فِي الْكَلَامِ لَأَخْبَرُوكُمْ أَنَ‏ خَيْرَ الزَّادِ التَّقْوى‏

Then he^–asws turned towards his^–asws companions and said: ‘But, had there been permission for them to talk, they would inform you that the best provision is the piety [2:197]’’.[159]

131 وَ قَالَ ع‏ وَ قَدْ سَمِعَ رَجُلًا يَذُمُّ الدُّنْيَا أَيُّهَا الذَّامُّ لِلدُّنْيَا الْمُغْتَرُّ بِغُرُورِهَا- [الْمُنْخَدِعُ‏] الْمَخْدُوعُ بِأَبَاطِيلِهَا أَ [تَفْتَتِنُ‏] تَغْتَرُّ [بِهَا] بِالدُّنْيَا ثُمَّ تَذُمُّهَا أَنْتَ الْمُتَجَرِّمُ‏ عَلَيْهَا أَمْ هِيَ الْمُتَجَرِّمَةُ عَلَيْكَ مَتَى اسْتَهْوَتْكَ‏ أَمْ مَتَى غَرَّتْكَ أَ بِمَصَارِعِ‏ آبَائِكَ مِنَ الْبِلَى‏ أَمْ بِمَضَاجِعِ أُمَّهَاتِكَ تَحْتَ الثَّرَى‏

‘Amir Al-Momineen^-asws said, and he^-asws had heard a man condemning the world: ‘O you condemner of the world, the one deceived by its deception, the one cheated by its falsities! Are you deceived by the world, then are condemning it having offended upon it, or did it offend upon you? When did it bewilder you? Or when did it deceive you? Is it by the fall of your forefathers from the decay, or with the graves of your foremothers beneath the soil?

كَمْ عَلَّلْتَ بِكَفَّيْكَ وَ كَمْ مَرَّضْتَ بِيَدَيْكَ تَبْغِي لَهُمُ الشِّفَاءَ وَ تَسْتَوْصِفُ لَهُمُ الْأَطِبَّاءَ لَمْ يَنْفَعْ أَحَدَهُمْ إِشْفَاقُكَ وَ لَمْ تُسْعَفْ فِيهِ بِطَلِبَتِكَ وَ لَمْ تَدْفَعْ عَنْهُمْ بِقُوَّتِكَ

How many times they were ill in your hands, and how many times they were sick in your hands. You sought the healing for them, and the physicians had described (medication) for them, but your cures did not benefit any one of them, and you were not helped by your seeking during it, and you could not defend them with your strength.

قَدْ مَثَّلَتْ لَكَ بِهِ الدُّنْيَا نَفْسَكَ وَ بِمَصْرَعِهِ مَصْرَعَكَ إِنَّ الدُّنْيَا دَارُ صِدْقٍ لِمَنْ صَدَقَهَا وَ دَارُ عَافِيَةٍ لِمَنْ فَهِمَ عَنْهَا وَ دَارُ غِنًى لِمَنْ تَزَوَّدَ مِنْهَا وَ دَارُ مَوْعِظَةٍ لِمَنِ اتَّعَظَ بِهَا

The world has been resembled yourself for you with it, and your fall with his fall. The world is a house of truth for the one who ratifies it, and a house of wellbeing for the one who understands about it, and a house of riches for the one who provides from it, and a house of preaching for the one taking a preaching with it.

مَسْجِدُ أَحِبَّاءِ اللَّهِ وَ مُصَلَّى مَلَائِكَةِ اللَّهِ وَ مَهْبِطُ وَحْيِ اللَّهِ وَ مَتْجَرُ أَوْلِيَاءِ اللَّهِ اكْتَسَبُوا فِيهَا الرَّحْمَةَ وَ رَبِحُوا فِيهَا الْجَنَّةَ

It is a Masjid for the loved ones of Allah^-azwj, and a prayer mat for Angels of Allah^-azwj, and a decent place for Revelations of Allah^-azwj, and a market for friends of Allah^-azwj to be earning the Mercy in it and be hoping for the Paradise in it.

فَمَنْ ذَا يَذُمُّهَا وَ قَدْ آذَنَتْ بِبَيْنِهَا وَ نَادَتْ بِفِرَاقِهَا وَ نَعَتْ نَفْسَهَا وَ أَهْلَهَا فَمَثَّلَتْ لَهُمْ بِبَلَائِهَا الْبَلَاءَ وَ شَوَّقَتْهُمْ بِسُرُورِهَا إِلَى السُّرُورِ

So who is that who would condemn it, and it has already proclaimed with its irrevocable divorce, and has called out for its separation, and has obituarised itself and its people. It resembled the affliction for them with its afflictions, and made they yearn the (more) happiness with its happiness.

رَاحَتْ بِعَافِيَةٍ وَ ابْتَكَرَتْ بِفَجِيعَةٍ تَرْغِيباً وَ تَرْهِيباً وَ تَخْوِيفاً وَ تَحْذِيراً فَذَمَّهَا رِجَالٌ غَدَاةَ النَّدَامَةِ وَ حَمِدَهَا آخَرُونَ يَوْمَ الْقِيَامَةِ ذَكَّرَتْهُمُ الدُّنْيَا فَذَكَرُوا وَ حَدَّثَتْهُمْ فَصَدَّقُوا وَ وَعَظَتْهُمْ فَاتَّعَظُوا.

(It brings) comfort with well-being and in the morning, there is grief, by making desires, and dread, and frightening, and caution. So (some) men condemn it in the morning out of regret, and other will be praising it on the Day of Qiyamah. The world reminded them, so they were reminded, and it narrated to them, so they ratified, and it preached to them, and they took the preaching’’.[160]

132 وَ قَالَ ع‏ إِنَّ لِلَّهِ مَلَكاً يُنَادِي فِي كُلِّ يَوْمٍ لِدُوا لِلْمَوْتِ وَ اجْمَعُوا لِلْفَنَاءِ وَ ابْنُوا لِلْخَرَابِ‏

And he^-asws said: ‘For Allah^-azwj there is an Angel calling out during every day, ‘Beget for the death, and amass for the perishing, and build for the ruination!’’[161]

133 وَ قَالَ ع‏ الدُّنْيَا دَارُ مَمَرٍّ لَا دَارُ مَقَرٍّ وَ النَّاسُ فِيهَا رَجُلَانِ رَجُلٌ بَاعَ فِيهَا نَفْسَهُ فَأَوْبَقَهَا وَ رَجُلٌ ابْتَاعَ‏ نَفْسَهُ فَأَعْتَقَهَا

And he^-asws said: ‘The world is a house of transit to a house of staying, and the people in it are two (types of) men – One selling his soul, so he destroyed it, and a man who bought his soul, so he liberated it’’.[162]

134 وَ قَالَ ع‏ لَا يَكُونُ الصَّدِيقُ صَدِيقاً حَتَّى يَحْفَظَ أَخَاهُ فِي ثَلَاثٍ فِي نَكْبَتِهِ وَ غَيْبَتِهِ وَ وَفَاتِهِ‏

And he^-asws said: ‘The friend cannot be a friend until he protects his brother (friend) in three occasions – during his adversity, and his absence, and his expiry’’.[163]

135 وَ قَالَ ع‏ مَنْ أُعْطِيَ أَرْبَعاً لَمْ يُحْرَمْ أَرْبَعاً مَنْ أُعْطِيَ الدُّعَاءَ لَمْ يُحْرَمِ الْإِجَابَةَ وَ مَنْ أُعْطِيَ التَّوْبَةَ لَمْ يُحْرَمِ الْقَبُولَ وَ مَنْ أُعْطِيَ الِاسْتِغْفَارَ لَمْ يُحْرَمِ الْمَغْفِرَةَ وَ مَنْ أُعْطِيَ الشُّكْرَ لَمْ يُحْرَمِ الزِّيَادَةَ

And he^-asws said: ‘One who gives four would not be Deprived four – one who gives the supplication would not be Deprived the Answer; and one who gives the repentance would not be Deprived the Acceptance; and one who gives the seeking of Forgiveness would not be Deprived the Forgiveness; and one who gives the thanks would not be Deprived the increase’’.[164]

[قال الرضي [رحمه الله تعالى‏] و تصديق ذلك كتاب الله [تعالى‏] قال الله في الدعاء ادْعُونِي أَسْتَجِبْ لَكُمْ‏ و قال في الاستغفار وَ مَنْ يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُوراً رَحِيماً

Al-Razi (the compiler) said, ‘And the ratification of that in the Book of Allah^–azwj the Glorious, Allah^–azwj Mighty and Majestic Said regarding the supplication: “Supplicate to Me, I will Answer you. [40:60], and Said regarding the seeking of Forgiveness: And the one who does evil or is unjust to himself, then he seeks Forgiveness of Allah, would find Allah as Forgiving, Merciful [4:110].

و قال في الشكر لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ‏ و قال في التوبة- إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهالَةٍ ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ فَأُولئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ وَ كانَ اللَّهُ عَلِيماً حَكِيماً]

And Said regarding the thanks: “If you are grateful, I would Increase it for you, [14:7], and Said regarding the repentance: But rather, the repenting to Allah is only for those who do the evil (deed) out of ignorance, then they are repenting from shortly afterwards, so they are to whom Allah Turns (Mercifully) to them; and Allah was always most-Knowing, Wise [4:17]’.

136 وَ قَالَ ع‏ الصَّلَاةُ قُرْبَانُ كُلِّ تَقِيٍّ وَ الْحَجُّ جِهَادُ كُلِّ ضَعِيفٍ وَ لِكُلِّ شَيْ‏ءٍ زَكَاةٌ وَ زَكَاةُ الْبَدَنِ [الصَّوْمُ‏] الصِّيَامُ وَ جِهَادُ الْمَرْأَةِ حُسْنُ التَّبَعُّلِ‏

And he^-asws said: ‘The Salat is for drawing closer (to Allah^-azwj) for every pious one, and the Hajj is Jihad for every (financially) weak one, and for all things there is Zakat and the Zakat for the body is the fasting, and the Jihad of the woman is goodness with the husband’’.[165]

137 وَ قَالَ ع‏ اسْتَنْزِلُوا الرِّزْقَ بِالصَّدَقَةِ

And he^-asws said: Cause the sustenance to descend by the charity’.[166]

138 وَ قَالَ ع‏ مَنْ أَيْقَنَ بِالْخَلَفِ جَادَ بِالْعَطِيَّةِ

And he^-asws said: ‘One who is certain with the replacement will be generous with the giving’’.[167]

139 وَ قَالَ ع‏ تَنْزِلُ الْمَعُونَةُ عَلَى قَدْرِ الْمَئُونَةِ

And he^-asws said: ‘The Assistance (sustenance) descends in accordance to the assistance sought’’.[168]

140 وَ قَالَ ع‏ مَا عَالَ‏ مَنِ اقْتَصَدَ

And he^-asws said: ‘He will not be a destitute, one who is moderate’’.[169]

141 وَ قَالَ ع‏ قِلَّةُ الْعِيَالِ أَحَدُ الْيَسَارَيْنِ‏

And he^-asws said: ‘Fewness of the dependants is one of the eases’’.[170]

142 وَ قَالَ ع‏ التَّوَدُّدُ نِصْفُ الْعَقْلِ‏

And he^-asws said: ‘Mutual cordiality is half the intellect’’.[171]

143 وَ قَالَ ع‏ الْهَمُّ نِصْفُ الْهَرَمِ‏

And he^-asws said: ‘The worries is half the old age’’.[172]

144 وَ قَالَ ع‏ يَنْزِلُ الصَّبْرُ عَلَى قَدْرِ الْمُصِيبَةِ وَ مَنْ ضَرَبَ يَدَهُ عَلَى فَخِذِهِ عِنْدَ مُصِيبَتِهِ حَبِطَ [أَجْرُهُ‏] عَمَلُهُ‏

And he^-asws said: ‘The patience descends in accordance to the calamity, and the one who strikes his hand upon his things during his calamity, Rewards of his deeds is confiscated’’.[173]

145 وَ قَالَ ع‏ كَمْ مِنْ صَائِمٍ لَيْسَ لَهُ مِنْ صِيَامِهِ إِلَّا الْجُوعُ وَ الظَّمَأُ وَ كَمْ مِنْ قَائِمٍ لَيْسَ لَهُ مِنْ قِيَامِهِ إِلَّا السَّهَرُ وَ الْعَنَاءُ حَبَّذَا نَوْمُ الْأَكْيَاسِ‏ 4624 وَ إِفْطَارُهُمْ‏

And he^-asws said: ‘How many a fasting one, there isn’t anything for him in his fast except for the thirst, and how many a standing one (for Salat) there isn’t anything for him in his standing (for Salat) except the tiredness. The sleep of the clever (intelligent) ones and their breaking (not fasting) is better’’.[174]

146 وَ قَالَ ع‏ سُوسُوا إِيمَانَكُمْ بِالصَّدَقَةِ وَ حَصِّنُوا أَمْوَالَكُمْ بِالزَّكَاةِ وَ ادْفَعُوا أَمْوَاجَ الْبَلَاءِ بِالدُّعَاءِ

And he^-asws said: ‘Protect your Eman by the charity, and fortify your wealth with the Zakaat, and push back the afflictions by the supplications’’.[175]

147 : وَ مِنْ كَلَامٍ لَهُ ع لِكُمَيْلِ بْنِ زِيَادٍ النَّخَعِيِّ قَالَ كُمَيْلُ بْنُ زِيَادٍ أَخَذَ بِيَدِي أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَأَخْرَجَنِي إِلَى الْجَبَّانِ‏ فَلَمَّا أَصْحَرَ تَنَفَّسَ الصُّعَدَاءَ ثُمَّ قَالَ يَا كُمَيْلَ بْنَ زِيَادٍ إِنَّ هَذِهِ الْقُلُوبَ أَوْعِيَةٌ فَخَيْرُهَا أَوْعَاهَا فَاحْفَظْ عَنِّي مَا أَقُولُ لَكَ‏

And from a speech of his^-asws to Kumeyl Bin Ziyad Al Nakhaie, Kumeyl Bin Ziyad said: ‘Amir Al‑Momineen Ali^-asws Bin Abu Talib^-asws grabbed my hand and took me out to the graveyard. When he^-asws came to be in the desert, he^-asws breathed a sigh, then said: ‘O Kumeyl Bin Ziyad! These hearts are containers, so choose it’s strongest and memorise from me^-asws what I^-asws am saying to you.

النَّاسُ ثَلَاثَةٌ فَعَالِمٌ رَبَّانِيٌ‏ وَ مُتَعَلِّمٌ عَلَى سَبِيلِ نَجَاةٍ وَ هَمَجٌ‏ رَعَاعٌ‏ أَتْبَاعُ كُلِّ نَاعِقٍ‏ يَمِيلُونَ مَعَ كُلِّ رِيحٍ لَمْ يَسْتَضِيئُوا بِنُورِ الْعِلْمِ وَ لَمْ يَلْجَئُوا إِلَى رُكْنٍ وَثِيقٍ

The people are three – the gnostic scholar, and a scholar upon the way of salvation, and a floating idiot following every croaker, inclining with every wind, not being illumination with the light of knowledge, and he does not take shelter to any trustworthy corner.

يَا كُمَيْلُ الْعِلْمُ خَيْرٌ مِنَ الْمَالِ الْعِلْمُ يَحْرُسُكَ وَ أَنْتَ تَحْرُسُ الْمَالَ وَ الْمَالُ تَنْقُصُهُ النَّفَقَةُ وَ الْعِلْمُ يَزْكُوا عَلَى الْإِنْفَاقِ وَ صَنِيعُ الْمَالِ يَزُولُ بِزَوَالِهِ

O Kumeyl! The knowledge is better than the wealth. The knowledge guards you while you have to guard the wealth, and the wealth is reduced by the spending while the knowledge grows with the spending, and the benefit of the wealth declines with its decline.

يَا كُمَيْلَ بْنَ زِيَادٍ مَعْرِفَةُ الْعِلْمِ دِينٌ يُدَانُ بِهِ بِهِ يَكْسِبُ الْإِنْسَانُ الطَّاعَةَ فِي حَيَاتِهِ وَ جَمِيلَ الْأُحْدُوثَةِ بَعْدَ وَفَاتِهِ وَ الْعِلْمُ حَاكِمٌ وَ الْمَالُ مَحْكُومٌ عَلَيْهِ

O Kumeyl Bin Ziyad! Understanding of the knowledge is a religion one can make it a religion with it. By it, the human being earns the obedience during his lifespan, and beautiful discussion after his expiry, and the knowledge is the ruler while the wealth is ruled upon.

يَا كُمَيْلُ [كُمَيْلَ بْنَ زِيَادٍ] هَلَكَ خُزَّانُ الْأَمْوَالِ وَ هُمْ أَحْيَاءٌ وَ الْعُلَمَاءُ بَاقُونَ مَا بَقِيَ الدَّهْرُ أَعْيَانُهُمْ مَفْقُودَةٌ وَ أَمْثَالُهُمْ فِي الْقُلُوبِ مَوْجُودَةٌ

O Kumeyl (Kumeyl Bin Ziyad)! Destroyed are the treasurers of the wealth while they were still alive, while the scholars are still remaining for as longs the time remains. Their existence is lost while their examples exist in the hearts.

هَا إِنَّ هَاهُنَا لَعِلْماً جَمّاً وَ أَشَارَ بِيَدِهِ إِلَى صَدْرِهِ لَوْ أَصَبْتُ لَهُ حَمَلَةً بَلَى [أُصِيبُ‏] أَصَبْتُ لَقِناً غَيْرَ مَأْمُونٍ عَلَيْهِ مُسْتَعْمِلًا آلَةَ الدِّينِ لِلدُّنْيَا وَ مُسْتَظْهِراً بِنِعَمِ اللَّهِ عَلَى عِبَادِهِ وَ بِحُجَجِهِ عَلَى أَوْلِيَائِهِ- أَوْ مُنْقَاداً لِحَمَلَةِ الْحَقِ‏ لَا بَصِيرَةَ لَهُ فِي أَحْنَائِهِ‏ يَنْقَدِحُ الشَّكُّ فِي قَلْبِهِ لِأَوَّلِ عَارِضٍ مِنْ شُبْهَةٍ

Here, over here is immense knowledge!’ – and he^-asws gestured by his^-asws hand to his^-asws chest – ‘If only I^-asws could find a bearer for it. Yes, I^-asws did find one of quick understanding, not trusted upon it. He used the tools of religion for the world and to manifest the Favours of Allah^-azwj upon His^-azwj servants, and by his arguments upon His^-azwj friends, of he was yielding to the bearers of the truth, there was no insight for him in his chest. The doubt would appear in his heart at the first presentation of suspicion.

أَلَا لَا ذَا وَ لَا ذَاكَ أَوْ مَنْهُوماً بِاللَّذَّةِ سَلِسَ الْقِيَادِ لِلشَّهْوَةِ أَوْ مُغْرَماً بِالْجَمْعِ وَ الِادِّخَارِ لَيْسَا مِنْ رُعَاةِ الدِّينِ فِي شَيْ‏ءٍ أَقْرَبُ شَيْ‏ءٍ شَبَهاً بِهِمَا الْأَنْعَامُ‏ السَّائِمَةُ كَذَلِكَ يَمُوتُ الْعِلْمُ بِمَوْتِ حَامِلِيهِ

Indeed! Neither this nor that! Or one covetous of the pleasures easily being led to the lustful desires, or one grabbing the wealth and hoarding it. They aren’t from the caretakers of anything of the religion. The closest of things resembling with them are the cattle pasturing. Like that, the knowledge dies at the death of its carrier.

اللَّهُمَّ بَلَى لَا تَخْلُو الْأَرْضُ مِنْ قَائِمٍ لِلَّهِ بِحُجَّةٍ إِمَّا ظَاهِراً مَشْهُوراً وَ إِمَّا خَائِفاً مَغْمُوراً لِئَلَّا تَبْطُلَ حُجَجُ اللَّهِ وَ بَيِّنَاتُهُ

O Allah^-azwj, yes! The earth is not empty from one standing with the Arguments of Allah^-azwj, either apparently, famously, or hidden, covered, lest the Arguments of Allah^-azwj and His^-azwj Proofs be invalidated.

وَ كَمْ ذَا وَ أَيْنَ أُولَئِكَ أُولَئِكَ وَ اللَّهِ الْأَقَلُّونَ عَدَداً وَ الْأَعْظَمُونَ عِنْدَ اللَّهِ قَدْراً يَحْفَظُ اللَّهُ بِهِمْ حُجَجَهُ وَ بَيِّنَاتِهِ حَتَّى يُودِعُوهَا نُظَرَاءَهُمْ وَ يَزْرَعُوهَا فِي قُلُوبِ أَشْبَاهِهِمْ

And how many are they, and where are they? By Allah^-azwj! They are few in number and they are of mighty worth in the Presence of Allah^-azwj. Allah^-azwj Protects His^-azwj arguments and His^‑azwj proofs by them until they entrust it to their peers, and they cultivate it in the hearts of their likes.

هَجَمَ بِهِمُ الْعِلْمُ عَلَى حَقِيقَةِ الْبَصِيرَةِ وَ بَاشَرُوا رُوحَ الْيَقِينِ وَ اسْتَلَانُوا مَا اسْتَوْعَرَهُ‏ الْمُتْرَفُونَ‏ وَ أَنِسُوا بِمَا اسْتَوْحَشَ مِنْهُ الْجَاهِلُونَ وَ صَحِبُوا الدُّنْيَا بِأَبْدَانٍ أَرْوَاحُهَا مُعَلَّقَةٌ بِالْمَحَلِّ الْأَعْلَى

The knowledge has charged with them upon the realities of insight, and they embraced the spirit of certainty, and they consider easy what the ones with bounties consider as difficult, and they are comforted with what the ignoramuses are feeling lonely from, and they are accompanying the worlds with bodies while their souls are suspended in the high places.

أُولَئِكَ خُلَفَاءُ اللَّهِ فِي أَرْضِهِ وَ الدُّعَاةُ إِلَى دِينِهِ آهِ آهِ شَوْقاً إِلَى رُؤْيَتِهِمْ انْصَرِفْ يَا كُمَيْلُ إِذَا شِئْتَ‏

They are caliphs of Allah^-azwj in His^-azwj earth, and the callers to His^-azwj religion. Aah! Aah, the desire to see them^-asws! Leave, O Kumeyl, whenever you so desire to’’.[176]

148 وَ قَالَ ع‏ الْمَرْءُ مَخْبُوءٌ تَحْتَ لِسَانِهِ‏

And he^-asws said: ‘The person is hidden beneath his tongue’’.[177]

149 وَ قَالَ ع‏ هَلَكَ امْرُؤٌ لَمْ يَعْرِفْ قَدْرَهُ‏

And he^-asws said: ‘Destroyed is a person not knowing his worth’’.[178]

150 وَ قَالَ ع‏ لِرَجُلٍ سَأَلَهُ أَنْ يَعِظَهُ لَا تَكُنْ مِمَّنْ يَرْجُو الْآخِرَةَ بِغَيْرِ عَمَلٍ وَ [يَرْجُو] يُرَجِّي التَّوْبَةَ بِطُولِ الْأَمَلِ يَقُولُ فِي الدُّنْيَا بِقَوْلِ الزَّاهِدِينَ وَ يَعْمَلُ فِيهَا بِعَمَلِ الرَّاغِبِينَ‏ إِنْ أُعْطِيَ مِنْهَا لَمْ يَشْبَعْ وَ إِنْ مُنِعَ مِنْهَا لَمْ يَقْنَعْ يَعْجِزُ عَنْ شُكْرِ مَا أُوتِيَ وَ يَبْتَغِي الزِّيَادَةَ فِيمَا بَقِيَ

And he^-asws said to a man who had asked him^-asws to advise him: ‘Do not be from the ones hoping for the Hereafter without the action (working for it) and delays the repentance with long hopes. He is saying regarding the world – the word of the ascetics while he is working in it the work of the desirous. If he is given something from it, he is not satiated and if he is prevented from it, he is not contented. He is frustrated from thanking for what he has got and seeks the increate regarding what remains.

يَنْهَى وَ لَا يَنْتَهِي وَ يَأْمُرُ بِمَا لَا يَأْتِي يُحِبُّ الصَّالِحِينَ وَ لَا يَعْمَلُ عَمَلَهُمْ وَ يُبْغِضُ الْمُذْنِبِينَ وَ هُوَ أَحَدُهُمْ يَكْرَهُ الْمَوْتَ لِكَثْرَةِ ذُنُوبِهِ وَ يُقِيمُ عَلَى مَا يَكْرَهُ الْمَوْتَ لَهُ‏

He forbids (others), and he (himself) does not desist, and he instructs with what he (himself) does not perform. He loves the righteous but he does not work their works, and he hates the sinner, and he is one of them. He dislikes the death due to the abundance of his sins and he stays upon what he dislikes the death for him.

إِنْ سَقِمَ ظَلَّ نَادِماً وَ إِنْ صَحَّ أَمِنَ لَاهِياً يُعْجَبُ بِنَفْسِهِ إِذَا عُوفِيَ وَ يَقْنَطُ إِذَا ابْتُلِيَ إِنْ أَصَابَهُ بَلَاءٌ دَعَا مُضْطَرّاً وَ إِنْ نَالَهُ رَخَاءٌ أَعْرَضَ مُغْتَرّاً تَغْلِبُهُ نَفْسُهُ عَلَى مَا يَظُنُّ وَ لَا يَغْلِبُهَا عَلَى مَا يَسْتَيْقِنُ

If he falls sick, he remains remorseful, and if he is healthy, he feels secure and has fun. He is fascinated with himself when he is well and despairs when afflicted. If an affliction hits him, he supplicates desperately, and if he attains prosperity he turns away. His soul overcomes him upon what he conjectures, and he does not overcome it upon what he is certain of.

يَخَافُ عَلَى غَيْرِهِ بِأَدْنَى مِنْ ذَنْبِهِ وَ يَرْجُو نَفْسَهُ بِأَكْثَرَ مِنْ عَمَلِهِ إِنِ اسْتَغْنَى بَطِرَ وَ فُتِنَ وَ إِنِ افْتَقَرَ قَنِطَ وَ وَهَنَ يُقَصِّرُ إِذَا عَمِلَ وَ يُبَالِغُ إِذَا سَأَلَ

He fears upon others with the lowest of his sins and he hope for himself with more than his work. If he is enriched, he becomes snobbish and self-fascinated, and if he is impoverished, he despairs and weakens. He is deficient when he works and is far-reaching when he asks.

إِنْ عَرَضَتْ لَهُ شَهْوَةٌ أَسْلَفَ الْمَعْصِيَةَ وَ سَوَّفَ التَّوْبَةَ وَ إِنْ عَرَتْهُ مِحْنَةٌ انْفَرَجَ عَنْ شَرَائِطِ الْمِلَّةِ يَصِفُ الْعِبْرَةَ وَ لَا يَعْتَبِرُ وَ يُبَالِغُ فِي الْمَوَاعِظِ وَ لَا يَتَّعِظُ

If a lustful desire presents to him, he is quick in disobedience and delays the repentance, and if he goes through an ordeal he splits away from the Laws of religion. He describes the lessons and does not take a lesson, and he delivers the preaching, and he does not take a preaching.

فَهُوَ بِالْقَوْلِ مُدِلٌّ وَ مِنَ الْعَمَلِ مُقِلٌّ يُنَافِسُ فِيمَا يَفْنَى وَ يُسَامِحُ فِيمَا يَبْقَى يَرَى الْغُنْمَ مَغْرَماً وَ الْغُرْمَ مَغْنَماً يَخْشَى الْمَوْتَ وَ لَا يُبَادِرُ الْفَوْتَ

He is haughty with the words and with few from the deeds. He competes regarding what is perishable, and he overlooks regarding what is to remain. He view the gains as a loss and the loss as a gain. He fears the death and he does not anticipate the loss.

يَسْتَعْظِمُ مِنْ مَعْصِيَةِ غَيْرِهِ مَا يَسْتَقِلُّ أَكْثَرَ مِنْهُ مِنْ نَفْسِهِ وَ يَسْتَكْثِرُ مِنْ طَاعَتِهِ مَا يَحْقِرُهُ مِنْ طَاعَةِ غَيْرِهِ فَهُوَ عَلَى النَّاسِ طَاعِنٌ وَ لِنَفْسِهِ مُدَاهِنٌ

He considers the disobedience from others as mighty what he considers insignificant most of it from himself, and he considers plenty from his acts of obedience what he belittles the acts of obedience from others. Thus, he an accuser upon the people and a flatterer upon himself.

اللَّغْوُ مَعَ الْأَغْنِيَاءِ أَحَبُّ إِلَيْهِ مِنَ الذِّكْرِ مَعَ الْفُقَرَاءِ يَحْكُمُ عَلَى غَيْرِهِ لِنَفْسِهِ وَ لَا يَحْكُمُ عَلَيْهَا لِغَيْرِهِ يُرْشِدُ غَيْرَهُ وَ يُغْوِي نَفْسَهُ فَهُوَ يُطَاعُ وَ يَعْصِي وَ يَسْتَوْفِي وَ لَا يُوفِي وَ يَخْشَى الْخَلْقَ فِي غَيْرِ رَبِّهِ وَ لَا يَخْشَى رَبَّهُ فِي خَلْقِهِ.

The playfulness with the rich is more beloved to him than the Zikr with the poor. He judges against others for himself and does not judge against himself for others. He guides others and deviates himself, so he is obeyed while he disobeys, and he is being loyal to while he is not loyal, and he fears the people regarding other than his Lord^-azwj and he does not fear his Lord^‑azwj regarding His^-azwj people’’.[179]

[قال الرضي [رحمه الله تعالى‏] و لو لم يكن في هذا الكتاب إلا هذا الكلام لكفى به موعظة ناجعة و حكمة بالغة و بصيرة لمبصر و عبرة لناظر مفكر]

Al-Razi (the compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘And had there not been in this book any other than this speech, it would have sufficed with as an effective preaching and extensive wisdom, and an insight for the insightful, and a lesson for a thinking beholder’.

151 وَ قَالَ ع‏ لِكُلِّ امْرِئٍ عَاقِبَةٌ حُلْوَةٌ أَوْ مُرَّةٌ

And he^-asws said, ‘And for every person there is an end-result, sweet or bitter’’.[180]

152 وَ قَالَ ع‏ لِكُلِّ مُقْبِلٍ إِدْبَارٌ وَ مَا أَدْبَرَ [فَكَأَنْ‏] كَأَنْ لَمْ يَكُنْ‏

And he^-asws said: ‘For every coming (thing) there is a turning around, and whatever turns around, it is as if it did not exist’’.[181]

153 وَ قَالَ ع‏ لَا يَعْدَمُ الصَّبُورُ الظَّفَرَ وَ إِنْ طَالَ بِهِ الزَّمَانُ‏

And he ‘The patient ones will not lack the victory, and even if the times prolong with it (delay it)’’.[182]

154 وَ قَالَ ع‏ الرَّاضِي بِفِعْلِ قَوْمٍ كَالدَّاخِلِ فِيهِ مَعَهُمْ وَ عَلَى كُلِّ دَاخِلٍ فِي بَاطِلٍ إِثْمَانِ إِثْمُ الْعَمَلِ بِهِ وَ إِثْمُ [الرِّضَا] الرِّضَى بِهِ‏

And he^-asws said: ‘The one agreeing with a deed of a people is like the entering into it with them, and upon every one entering into a falsehood there are two sins – a sin of the one doing it, and sin of being satisfied with it’’.[183]

  وَ قَالَ ع‏ اعْتَصِمُوا [اسْتَعْصِمُوا] بِالذِّمَمِ‏ فِي [أَوْتَارِهَا] أَوْتَادِهَا

And he^-asws said: ‘Adhere with the agreements in their trusted ones’’.[184]

156 وَ قَالَ ع‏ عَلَيْكُمْ بِطَاعَةِ مَنْ لَا تُعْذَرُونَ [فِي جَهَالَتِهِ‏] بِجَهَالَتِهِ‏

And he^-asws said: ‘Upon you all is with obeying the one you cannot apologise for his ignorance’’.[185]

157 وَ قَالَ ع‏ قَدْ بُصِّرْتُمْ إِنْ أَبْصَرْتُمْ‏ وَ قَدْ هُدِيتُمْ إِنِ اهْتَدَيْتُمْ وَ أُسْمِعْتُمْ إِنِ اسْتَمَعْتُمْ‏

And he^-asws said: ‘You have been Shown, if you (care to) see, and you have been Guided, if you (care to be) guided, and you have been Made to hear, if you could listen’’.[186]

158 وَ قَالَ ع‏ عَاتِبْ أَخَاكَ بِالْإِحْسَانِ إِلَيْهِ وَ ارْدُدْ شَرَّهُ بِالْإِنْعَامِ عَلَيْهِ‏

And he^-asws said: ‘Admonish your brother with favouring to him and repel his evil with the conferring upon him’’.[187]

159 وَ قَالَ ع‏ مَنْ وَضَعَ نَفْسَهُ مَوَاضِعَ التُّهَمَةِ فَلَا يَلُومَنَّ مَنْ أَسَاءَ بِهِ الظَّنَ‏

And he^-asws said: ‘One who places himself in places of accusation, he should not blame someone having evil thoughts with him’’.[188]

160 وَ قَالَ ع‏ مَنْ مَلَكَ اسْتَأْثَرَ

And he^-asws said: ‘One who rules will be partial’’.[189]

161 وَ قَالَ ع‏ مَنِ اسْتَبَدَّ بِرَأْيِهِ هَلَكَ وَ مَنْ شَاوَرَ الرِّجَالَ شَارَكَهَا فِي عُقُولِهَا

And he^-asws said: ‘One enslaved with his opinion is destroyed, and one who consults the men will be a participant in their minds’’.[190]

162 وَ قَالَ ع‏ مَنْ كَتَمَ سِرَّهُ كَانَتِ الْخِيَرَةُ [فِي يَدِهِ‏] بِيَدِهِ‏

And he^-asws said: ‘One who conceals his secret, the choice is in his hand (control)’’.[191]

163 وَ قَالَ ع‏ الْفَقْرُ الْمَوْتُ الْأَكْبَرُ

And he^-asws said: ‘The poverty is the greatest death’’.[192]

164 وَ قَالَ ع‏ مَنْ قَضَى حَقَّ مَنْ لَا يَقْضِي حَقَّهُ فَقَدْ [عَبَّدَهُ‏] عَبَدَهُ‏

And he^-asws said: ‘One who fulfils a right of the one who does not fulfil his right, so he has worshipped him’’.[193]

165 وَ قَالَ ع‏ لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ الْخَالِقِ‏

‘He^-asws said: ‘There is no obedience to a created being in disobedience to the Creator’’.[194]

166 وَ قَالَ ع‏ لَا يُعَابُ الْمَرْءُ بِتَأْخِيرِ حَقِّهِ إِنَّمَا يُعَابُ مَنْ أَخَذَ مَا لَيْسَ لَهُ‏

And he^-asws said: ‘He cannot be faulted, the person who is delayed of his rights, but rather he would be faulted, one who takes what isn’t for him’’.[195]

167 وَ قَالَ ع‏ الْإِعْجَابُ يَمْنَعُ [مِنَ الِازْدِيَادِ] الِازْدِيَادَ

And he^-asws said: ‘The self-fascination prevents from the progress’’.[196]

168 وَ قَالَ ع‏ الْأَمْرُ قَرِيبٌ وَ الِاصْطِحَابُ قَلِيلٌ‏

And he^-asws said: ‘The matter (death) is near, and the accompaniment is little’’.[197]

169 وَ قَالَ ع‏ قَدْ أَضَاءَ الصُّبْحُ لِذِي عَيْنَيْنِ‏

And he^-asws said: ‘The morning has illuminated for the one with two eyes’’.[198]

170 وَ قَالَ ع‏ تَرْكُ الذَّنْبِ أَهْوَنُ مِنْ طَلَبِ [التَّوْبَةِ] الْمَعُونَةِ

And he^-asws said: ‘Neglecting the sin is easier than seeking the repentance’’.[199]

171 وَ قَالَ ع‏ كَمْ مِنْ أَكْلَةٍ [تَمْنَعُ‏] مَنَعَتْ أَكَلَاتٍ‏

And he^-asws said: ‘How many times a meal prevents meals’’.[200]

172 وَ قَالَ ع‏ النَّاسُ أَعْدَاءُ مَا جَهِلُوا

And he^-asws said: ‘The people are enemies of what they are ignorant of’’.[201]

173 وَ قَالَ ع‏ مَنِ اسْتَقْبَلَ وُجُوهَ الْآرَاءِ عَرَفَ مَوَاقِعَ الْخَطَإِ

And he^-asws said: ‘One who (various) aspects of views will recognise the places of errors’’.[202]

174 وَ قَالَ ع‏ مَنْ أَحَدَّ سِنَانَ‏ الْغَضَبِ لِلَّهِ قَوِيَ عَلَى قَتْلِ أَشِدَّاءِ الْبَاطِلِ‏

And he^-asws said: ‘One who sharpens the teeth of anger for Allah^-azwj, would be strong against killing the fiercest of the falsehood’’.[203]

175 وَ قَالَ ع‏ إِذَا هِبْتَ أَمْراً فَقَعْ فِيهِ فَإِنَّ شِدَّةَ تَوَقِّيهِ‏ أَعْظَمُ مِمَّا تَخَافُ مِنْهُ‏

And he^-asws said: ‘When you are afraid of a matter, dive into it, for the severity of abstaining is greater than what you are fearing from’’.[204]

176 وَ قَالَ ع‏ آلَةُ الرِّيَاسَةِ سَعَةُ الصَّدْرِ

And he^-asws said: ‘A tool of (acquiring) the governance is vastness of chest’’.[205]

177 وَ قَالَ ع‏ ازْجُرِ الْمُسِي‏ءَ بِثَوَابِ الْمُحْسِنِ‏

And he^-asws said: ‘Amir Al-Momineen^-asws said: ‘Rebuke the evil doer by rewarding the good doer’’.[206]

178 وَ قَالَ ع‏ احْصُدِ الشَّرَّ مِنْ صَدْرِ غَيْرِكَ بِقَلْعِهِ مِنْ صَدْرِكَ‏

And he^-asws said: ‘Cut down the evil from the chest of others by uprooting it from your own chest’’.[207]

179 وَ قَالَ ع‏ اللَّجَاجَةُ تَسُلُّ الرَّأْيَ‏

And he^-asws said: ‘Stubbornness strips the (good) opinions’’.[208]

180 وَ قَالَ ع‏ الطَّمَعُ رِقٌّ مُؤَبَّدٌ

And he^-asws said: ‘And the avarice is permanent slavery’’.[209]

181 وَ قَالَ ع‏ ثَمَرَةُ التَّفْرِيطِ النَّدَامَةُ وَ ثَمَرَةُ الْحَزْمِ السَّلَامَةُ

And he^-asws said: ‘The fruit (result) of laziness is the regret, and fruit (result) of determination is the safety’’.[210]

182 وَ قَالَ ع‏ لَا خَيْرَ فِي الصَّمْتِ عَنِ الْحُكْمِ كَمَا أَنَّهُ لَا خَيْرَ فِي الْقَوْلِ بِالْجَهْلِ‏

And he^-asws said: ‘There is no good in the silence from the wisdom just as there is no good in the word with the ignorance’’.[211]

183 وَ قَالَ ع‏ مَا اخْتَلَفَتْ دَعْوَتَانِ إِلَّا كَانَتْ إِحْدَاهُمَا ضَلَالَةً

And he^-asws said: ‘No two claims would differ except one of the two would be a straying’’.[212]

184 وَ قَالَ ع‏ مَا شَكَكْتُ فِي الْحَقِّ [مُنْذُ] مُذْ أُرِيتُهُ‏

And he^-asws said: ‘I^-asws have not doubted in the truth since I^-asws saw it’’.[213]

185 وَ قَالَ ع‏ مَا كَذَبْتُ وَ لَا [كُذِبْتُ‏] كُذِّبْتُ وَ لَا ضَلَلْتُ وَ لَا ضُلَّ بِي‏

And he^–asws said: ‘I^–asws neither lied not been lied to (by Rasool-Allah^–saww,) nor have I^–asws strayed (others) nor have I^–asws been strayed with’’.[214]

186 وَ قَالَ ع‏ لِلظَّالِمِ الْبَادِي غَداً بِكَفِّهِ عَضَّةٌ

And he^-asws: ‘For the oppressor, the initiator, tomorrow he will be biting his hands (out of regret)’’.[215]

187 وَ قَالَ ع‏ الرَّحِيلُ وَشِيكٌ‏

And he^-asws said: ‘The departure is imminent!’’[216]

188 وَ قَالَ ع‏ مَنْ أَبْدَى صَفْحَتَهُ لِلْحَقِّ هَلَكَ‏

And he^-asws (Amir Al-Momineen^-asws) said: ‘One who manifests his cheek to the truth (i.e. turns away from it), is destroyed’’.[217]

189 وَ قَالَ ع‏ مَنْ لَمْ يُنْجِهِ الصَّبْرُ أَهْلَكَهُ الْجَزَعُ‏

And he^-asws: ‘One whom the patience does not give salvation to, the panic would destroy him’’.[218]

190 وَ قَالَ ع‏ [وَا عَجَبَا أَنْ تَكُونَ الْخِلَافَةُ بِالصَّحَابَةِ وَ لَا تَكُونَ‏] وَا عَجَبَاهْ أَ تَكُونُ الْخِلَافَةُ بِالصَّحَابَةِ وَ الْقَرَابَةِ

And he^-asws said: ‘Oh how strange! Can the Caliphate happen to be due to the companionship (of Rasool-Allah^–saww) and it cannot happen to be with the companionship and (as well as) the kinship?’

[قال الرضي [رحمه الله تعالى‏] و روي له شعرفي هذا المعنى-

فإن كنت بالشورى ملكت أمورهم‏		فكيف بهذا و المشيرون غيب‏
و إن كنت بالقربى حججت خصيمهم		‏ فغيرك أولى بالنبي و أقرب

Al-Razi (compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘And a poem has been reported for him^-asws in this meaning, and it is his^–asws words: ‘If their matters were to be ruled by the consultation, then how is with this and the consultees were absent? And if was with the kinship as their disputers argue, so are others foremost with the Prophet^–saww although I^–asws am closer’’.[219]

191 وَ قَالَ ع‏ إِنَّمَا الْمَرْءُ فِي الدُّنْيَا غَرَضٌ‏ تَنْتَضِلُ‏ فِيهِ الْمَنَايَا وَ نَهْبٌ‏ تُبَادِرُهُ الْمَصَائِبُ وَ مَعَ كُلِّ جُرْعَةٍ شَرَقٌ‏ وَ فِي كُلِّ أَكْلَةٍ غَصَصٌ وَ لَا يَنَالُ الْعَبْدُ نِعْمَةً إِلَّا بِفِرَاقِ أُخْرَى وَ لَا يَسْتَقْبِلُ يَوْماً مِنْ عُمُرِهِ إِلَّا بِفِرَاقِ آخَرَ مِنْ أَجَلِهِ

And he^-asws said: ‘But rather, the person in the world is a target the arrows of death pierce in, and the rushing calamities plunder, and with every gulp there is pain and with every morsel there is choking, and the servant cannot achieve any bounty except by separating from another, nor can he receive a day of his life except by separating from another, from his term.

فَنَحْنُ أَعْوَانُ الْمَنُونِ‏ وَ أَنْفُسُنَا نَصْبُ الْحُتُوفِ‏ فَمِنْ أَيْنَ نَرْجُو الْبَقَاءَ وَ هَذَا اللَّيْلُ وَ النَّهَارُ لَمْ يَرْفَعَا مِنْ شَيْ‏ءٍ شَرَفاً إِلَّا أَسْرَعَا الْكَرَّةَ فِي هَدْمِ مَا بَنَيَا وَ تَفْرِيقِ مَا جَمَعَا

Thus, we (human beings) are aider of the death and our souls are set up for the mortality. So, from where can be hope for the remaining, while this night and day do not raise any nobility from anything except they hasten the turn in demolishing what they had built and separation of what they had gathered?’’[220]

192 وَ قَالَ ع‏ يَا ابْنَ آدَمَ مَا كَسَبْتَ فَوْقَ قُوتِكَ فَأَنْتَ فِيهِ خَازِنٌ لِغَيْرِكَ‏

And he^-asws said: ‘O son of Adam^-as! Whatever you earn above your daily subsistence, so you are a treasurer for others regarding it’’.[221]

193 وَ قَالَ ع‏ إِنَّ لِلْقُلُوبِ شَهْوَةً وَ إِقْبَالًا وَ إِدْبَاراً فَأْتُوهَا مِنْ قِبَلِ شَهْوَتِهَا وَ إِقْبَالِهَا فَإِنَّ الْقَلْبَ إِذَا أُكْرِهَ عَمِيَ‏

And he^-asws said: ‘For the hearts there is lustful desire and advancing and retreating. So come to these from before their lustful desires and their advancing, for the heart, when it is coerced, is blinded’’.[222]

194 وَ كَانَ ع يَقُولُ: مَتَى أَشْفِي غَيْظِي إِذَا غَضِبْتُ‏ أَ حِينَ أَعْجِزُ عَنِ الِانْتِقَامِ فَيُقَالُ لِي لَوْ صَبَرْتَ أَمْ حِينَ أَقْدِرُ عَلَيْهِ فَيُقَالُ لِي لَوْ عَفَوْتَ‏

And he^-asws said: ‘When can I heal my^-asws anger when I^-asws am angered (by accusations)? Is it when I^-asws am unable from taking revenge? It will be said to me^-asws, ‘If only you^-asws had been patient’. Or is it when I^-asws am able upon him? It will be said to me^-asws, ‘If only you^-asws had forgiven’’.[223]

195 وَ قَالَ ع‏ وَ قَدْ مَرَّ بِقَذَرٍ عَلَى مَزْبَلَةٍ هَذَا مَا بَخِلَ بِهِ الْبَاخِلُونَ

And he^-asws said, and he^-asws had passed by filth upon a rubbish dump: ‘This is what the misers had been miserly about’.

وَ رُوِيَ فِي خَبَرٍ آخَرَ أَنَّهُ قَالَ هَذَا مَا كُنْتُمْ تَتَنَافَسُونَ فِيهِ بِالْأَمْسِ‏

And it is reported in another reported that he^-asws said: ‘This is what you had been competing for yesterday’’.[224]

196 وَ قَالَ ع‏ لَمْ يَذْهَبْ مِنْ مَالِكَ مَا وَعَظَكَ‏

And he^-asws said: ‘From your wealth, whatever preaches you does not go to waste’’.[225]

197 وَ قَالَ ع‏ إِنَّ هَذِهِ الْقُلُوبَ تَمَلُّ كَمَا تَمَلُّ الْأَبْدَانُ فَابْتَغُوا لَهَا طَرَائِفَ الْحِكْمَةِ

And he^-asws said: ‘The hearts tend go get weary just as the bodies get weary, therefore seek selections of the wisdom for these’’.[226]

198 وَ قَالَ ع‏ لَمَّا سَمِعَ قَوْلَ الْخَوَارِجِ لَا حُكْمَ إِلَّا لِلَّهِ كَلِمَةُ حَقٍّ يُرَادُ بِهَا بَاطِلٌ‏

And he^–asws said when he^–asws heard the words of the Kharijites, ‘There is no judgment except for Allah^–azwj’: ‘(It is) a truthful phrase intending falsehood by it’’.[227]

199 وَ قَالَ ع‏ فِي صِفَةِ الْغَوْغَاءِ هُمُ الَّذِينَ إِذَا اجْتَمَعُوا غَلَبُوا وَ إِذَا تَفَرَّقُوا لَمْ يُعْرَفُوا

And he^-asws said regarding the crowds: ‘They are those when they gather, they overcome, and when they are separate, they are not recognised’.

وَ قِيلَ بَلْ قَالَ ع هُمُ الَّذِينَ إِذَا اجْتَمَعُوا ضَرُّوا وَ إِذَا تَفَرَّقُوا نَفَعُوا

And it is said, ‘But he^-asws said: ‘When they gather, they are harmful, and when they are separate, they are beneficial’.

فَقِيلَ قَدْ عَرَفْنَا [عَلِمْنَا] مَضَرَّةَ اجْتِمَاعِهِمْ فَمَا مَنْفَعَةُ افْتِرَاقِهِمْ

It was said, ‘We have known of the harm of their gathering, but what is a benefit of their being separate?’

فَقَالَ [ع‏] يَرْجِعُ أَصْحَابُ [أَهْلُ‏] الْمِهَنِ إِلَى مِهْنَتِهِمْ [مِهَنِهِمْ‏] فَيَنْتَفِعُ النَّاسُ بِهِمْ كَرُجُوعِ الْبَنَّاءِ إِلَى بِنَائِهِ وَ النَّسَّاجِ إِلَى مَنْسَجِهِ وَ الْخَبَّازِ إِلَى مَخْبَزِهِ‏

He^-asws said: ‘The ones with the professions will return to their professions, so the people benefit with them, like the returning of the builder to his construction, and the weaver to his textile, and the baker to his bakery’’.[228]

200 وَ قَالَ ع‏ وَ [قَدْ] أُتِيَ بِجَانٍ وَ مَعَهُ غَوْغَاءُ فَقَالَ لَا مَرْحَباً بِوُجُوهٍ لَا تُرَى إِلَّا عِنْدَ كُلِّ سَوْأَةٍ

And he^-asws said, and they had brought a criminal, and there was a crowd with him. He^-asws said: ‘There is no welcome to faces not to be seen except during every evil!’’[229]

201 وَ قَالَ ع‏ إِنَّ مَعَ كُلِّ إِنْسَانٍ مَلَكَيْنِ يَحْفَظَانِهِ فَإِذَا جَاءَ الْقَدَرُ خَلَّيَا بَيْنَهُ وَ بَيْنَهُ وَ إِنَّ الْأَجَلَ‏ جُنَّةٌ حَصِينَةٌ

And he^-asws said: ‘With every human being there are two Angels protecting him, so when the Pre-determination comes, they leave him with it, and that the term is a shield protecting him’’.[230]

202 وَ قَالَ ع‏ وَ قَدْ قَالَ لَهُ طَلْحَةُ وَ الزُّبَيْرُ نُبَايِعُكَ عَلَى أَنَّا شُرَكَاؤُكَ فِي هَذَا الْأَمْرِ- [فَقَالَ‏] لَا وَ لَكِنَّكُمَا شَرِيكَانِ فِي الْقُوَّةِ وَ الِاسْتِعَانَةِ وَ عَوْنَانِ عَلَى [الْعَجْرِ] الْعَجْزِ وَ الْأَوَدِ

And he^–asws said, and Talha and Al-Zubeyr had said to him, ‘We shall pledge allegiances to you^–asws upon that we shall be your participants in this command’, so he^–asws said: ‘No, but you are both participants in the strength and the assisting, and the supporting upon the difficulties and the afflictions’’.[231]

203 وَ قَالَ ع‏ أَيُّهَا النَّاسُ اتَّقُوا اللَّهَ الَّذِي إِنْ قُلْتُمْ سَمِعَ وَ إِنْ أَضْمَرْتُمْ عَلِمَ وَ بَادِرُوا الْمَوْتَ الَّذِي إِنْ هَرَبْتُمْ مِنْهُ أَدْرَكَكُمْ وَ إِنْ أَقَمْتُمْ أَخَذَكُمْ وَ إِنْ نَسِيتُمُوهُ ذَكَرَكُمْ‏

And he^-asws said: ‘Fear Allah^-azwj Who, when you say (something), He^-azwj Hears, and when you think, He^-azwj Knows, and rush to the death which even if you were to flee, it will come across you, and if you were to stand still, it will seize you, and if you were forget it, it will remember you!’’[232]

204 وَ قَالَ ع‏ لَا يُزَهِّدَنَّكَ فِي الْمَعْرُوفِ مَنْ لَا يَشْكُرُهُ لَكَ فَقَدْ يَشْكُرُكَ عَلَيْهِ مَنْ لَا يَسْتَمْتِعُ بِشَيْ‏ءٍ مِنْهُ وَ قَدْ تُدْرِكُ [يُدْرَكُ‏] مِنْ شُكْرِ الشَّاكِرِ أَكْثَرَ مِمَّا أَضَاعَ الْكَافِرُ- وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ‏

And he^-asws said: ‘Do not let him abstain you regarding the act of kindness, one who does not thank you for it, for he will be thankful to you, one who did not enjoy with anything from it, and you will realise from the thanks of the grateful one more than is wasted by the Kafir, and Allah^-azwj Loves the good doers’’.[233]

205 وَ قَالَ ع‏ كُلُّ وِعَاءٍ يَضِيقُ بِمَا جُعِلَ فِيهِ إِلَّا وِعَاءَ الْعِلْمِ فَإِنَّهُ يَتَّسِعُ بِهِ‏

And he^-asws said: ‘Every container is too narrow for what is made to be in it, except for the container of the knowledge, for it is capacious with it’’.[234]

206 وَ قَالَ ع‏ أَوَّلُ عِوَضِ الْحَلِيمِ مِنْ حِلْمِهِ أَنَّ النَّاسَ أَنْصَارُهُ عَلَى الْجَاهِلِ‏

And he^-asws said: ‘The first compensation of the lenient of his leniency is that the people will help him against the ignorant one’’.[235]

207 وَ قَالَ ع‏ إِنْ لَمْ تَكُنْ حَلِيماً فَتَحَلَّمْ فَإِنَّهُ قَلَّ مَنْ تَشَبَّهَ بِقَوْمٍ إِلَّا أَوْشَكَ أَنْ يَكُونَ مِنْهُمْ‏

And he^-asws said: ‘If you cannot become forbearing, then pretend to be so, for scarcely does a man resemble with a people except he almost becomes one of them’’.[236]

208 وَ قَالَ ع‏ مَنْ حَاسَبَ نَفْسَهُ رَبِحَ وَ مَنْ غَفَلَ عَنْهَا خَسِرَ وَ مَنْ خَافَ أَمِنَ وَ مَنِ اعْتَبَرَ أَبْصَرَ وَ مَنْ أَبْصَرَ فَهِمَ وَ مَنْ فَهِمَ عَلِمَ‏

And he^-asws said: ‘One who reckons himself would profit, and the one who is heedless from it would incur loss, and the one who fears would be secure, and the one who takes a lesson would have insight, and the one who is insightful would understand, and the one who understand would know’’[237]

209 وَ قَالَ ع: لَتَعْطِفَنَّ الدُّنْيَا عَلَيْنَا بَعْدَ شِمَاسِهَا عَطْفَ الضَّرُوسِ‏ عَلَى وَلَدِهَا وَ تَلَا عَقِيبَ ذَلِكَ- وَ نُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَ نَجْعَلَهُمْ أَئِمَّةً وَ نَجْعَلَهُمُ الْوارِثِينَ‏

‘The world will be compassionate upon us^-asws after its refusal, (like) the compassion of the camel upon its young ones’. And he^-asws recited as a follow-up of that: And We Intend to Confer upon those who were weakened in the land, and to Make them Imams, and Make them the inheritors [28:5]’’.[238]

210 وَ قَالَ ع‏ اتَّقُوا اللَّهَ تَقِيَّةَ [تُقَاةَ] مَنْ شَمَّرَ تَجْرِيداً وَ جَدَّ تَشْمِيراً وَ كَمَّشَ [أَكْمَشَ‏] فِي مَهَلٍ وَ بَادَرَ عَنْ وَجَلٍ‏ وَ نَظَرَ فِي كَرَّةِ الْمَوْئِلِ‏ وَ عَاقِبَةِ الْمَصْدَرِ وَ مَغَبَّةِ الْمَرْجِعِ‏

And he^-asws said: ‘Fear Allah^-azwj the fear of the one who rolls up his (worldly) affairs, and renews the rolling up, and strives during the opportunity, and rushes into action, and looks into the turning of times, and end-result of the journey, and outcome of the return!’’[239]

211 وَ قَالَ ع‏ الْجُودُ حَارِسُ الْأَعْرَاضِ وَ الْحِلْمُ فِدَام السَّفِيهِ وَ الْعَفْوُ زَكَاةُ الظَّفَرِ وَ السُّلُوُّ عِوَضُكَ مِمَّنْ غَدَرَ وَ الِاسْتِشَارَةُ عَيْنُ الْهِدَايَةِ وَ قَدْ خَاطَرَ مَنِ اسْتَغْنَى بِرَأْيِهِ

And he^-asws said: ‘The generosity is a guard of the honours, and the forbearance is a bridle for the foolish (from talking), and the pardoning (the enemy) is a Zakat of the victory, and the disregarding is your compensation from the one who betrays, and the consultation is a spring of guidance, and he is in danger, the one who considers himself needless with his opinion.

وَ الصَّبْرُ يُنَاضِلُ الْحِدْثَانَ‏ وَ الْجَزَعُ‏ مِنْ أَعْوَانِ الزَّمَانِ وَ أَشْرَفُ الْغِنَى تَرْكُ الْمُنَى‏ وَ كَمْ مِنْ عَقْلٍ أَسِيرٍ تَحْتَ [عِنْدَ] هَوَى أَمِيرٍ وَ مِنَ التَّوْفِيقِ حِفْظُ التَّجْرِبَةِ وَ الْمَوَدَّةُ قَرَابَةٌ مُسْتَفَادَةٌ وَ لَا تَأْمَنَنَّ مَلُولًا

And the patience fights the calamities of times while panic is from aids of the times (of calamities), and noblest of the needlessness is neglecting the wishes, and how many minds are captive beneath during governing whims, and from the inclinations is protecting the experience, and the cordiality is a beneficial relationship, and do not trust one (who is in) pain’’.[240]

212 وَ قَالَ ع‏ عُجْبُ‏ الْمَرْءِ بِنَفْسِهِ أَحَدُ حُسَّادِ عَقْلِهِ‏

And he^-asws said: ‘Fascination of the man with himself is one of the enviers (enemies) of his intelligence’’.[241]

213 وَ قَالَ ع‏ أَغْضِ‏ عَلَى الْقَذَى‏ وَ الْأَلَمِ تَرْضَ أَبَداً

And he^-asws said: ‘Close your eyes upon the speck (i.e., be silent on the grievances) or else you will not be satisfied, ever!’’[242]

214 وَ قَالَ ع‏ مَنْ لَانَ عُودُهُ كَثُفَتْ أَغْصَانُهُ‏

And he^-asws said: ‘One whose trunk is soft, his branches would be thick’’.[243]

215 وَ قَالَ ع‏ الْخِلَافُ يَهْدِمُ الرَّأْيَ‏

And he^-asws said: ‘The opposition demolishes the view (good advice)’’.[244]

216 وَ قَالَ ع‏ مَنْ نَالَ‏ اسْتَطَالَ‏

And he^-asws said: ‘Open who achieves (governance) will (try to) prolong (it)’’.[245]

217 وَ قَالَ ع‏ فِي تَقَلُّبِ الْأَحْوَالِ عِلْمُ جَوَاهِرِ الرِّجَالِ‏

And he^-asws said: ‘In the changing of circumstances the essence of the men is known’’.[246]

218 وَ قَالَ ع‏ حَسَدُ الصَّدِيقِ مِنْ سُقْمِ الْمَوَدَّةِ

And he^-asws said: ‘Envy of the friend is from sickness of the cordiality’’.[247]

219 وَ قَالَ ع‏ أَكْثَرُ مَصَارِعِ الْعُقُولِ تَحْتَ بُرُوقِ الْمَطَامِعِ‏

And he^-asws said: ‘Most of the intellects are knocked down under the flashes of greed’’.[248]

220 وَ قَالَ ع‏ لَيْسَ مِنَ الْعَدْلِ الْقَضَاءُ عَلَى الثِّقَةِ بِالظَّنِ‏

And he^-asws said: ‘It isn’t from the justice, the judgment based upon reliance with the conjecture’’.[249]

221 وَ قَالَ ع‏ بِئْسَ الزَّادُ إِلَى الْمَعَادِ الْعُدْوَانُ عَلَى الْعِبَادِ

And he^-asws said: ‘Evilest of the provision to the Hereafter is the aggression upon the servants’’.[250]

222 وَ قَالَ ع‏ مِنْ أَشْرَفِ [أَفْعَالِ‏] أَعْمَالِ الْكَرِيمِ غَفْلَتُهُ عَمَّا يَعْلَمُ‏

And he^-asws said: ‘From the noblest of benevolent deeds is his being heedless from what he knows (about the people)’’.[251]

223 وَ قَالَ ع‏ مَنْ كَسَاهُ الْحَيَاءُ ثَوْبَهُ لَمْ يَرَ النَّاسُ عَيْبَهُ‏

And he^-asws said: ‘The who clothes with modesty as his clothing, the people will not see his faults’’.[252]

224 وَ قَالَ ع‏ بِكَثْرَةِ الصَّمْتِ تَكُونُ الْهَيْبَةُ وَ بِالنَّصَفَةِ يَكْثُرُ الْمُوَاصِلُونَ‏ وَ بِالْإِفْضَالِ تَعْظُمُ الْأَقْدَارُ وَ بِالتَّوَاضُعِ تَتِمُّ النِّعْمَةُ وَ بِاحْتِمَالِ الْمُؤَنِ‏ يَجِبُ السُّؤْدُدُ وَ بِالسِّيرَةِ الْعَادِلَةِ يُقْهَرُ الْمُنَاوِئُ‏ وَ بِالْحِلْمِ عَنِ السَّفِيهِ تَكْثُرُ الْأَنْصَارُ عَلَيْهِ‏

And he^-asws said: ‘By observing a lot of silence, the awe takes place, and with the fairness the helpers increase, and by the gracing the worths are elevated, and with the humbleness the bounties are complete, and by enduring the daily subsistence the nobility is attracted, and with the judicial conduct the adversary is subdued, and with the forbearance from the foolish the helpers against him will be many’’.[253]

225 وَ قَالَ ع‏ الْعَجَبُ لِغَفْلَةِ الْحُسَّادِ عَنْ سَلَامَةِ الْأَجْسَادِ

‘He^-asws said: ‘The surprise is at the heedlessness of the enviers from the safety of the bodies’’.[254]

226 وَ قَالَ ع‏ الطَّامِعُ فِي وِثَاقِ الذُّلِ‏

And he^-asws said: ‘The avaricious is in the shackles of disgrace’’.[255]

227 [وَ قَالَ ع‏] وَ [قَدْ] سُئِلَ عَنِ الْإِيمَانِ فَقَالَ الْإِيمَانُ مَعْرِفَةٌ بِالْقَلْبِ وَ إِقْرَارٌ بِاللِّسَانِ وَ عَمَلٌ بِالْأَرْكَانِ‏

And he^-asws said, and he^-asws had been asked about the Eman, so he^-asws said: ‘The Eman is recognition with the heart, and acknowledgment with the tongue, and working with the body parts’’.[256]

228 وَ قَالَ ع‏ مَنْ أَصْبَحَ عَلَى الدُّنْيَا حَزِيناً فَقَدْ أَصْبَحَ لِقَضَاءِ اللَّهِ سَاخِطاً وَ مَنْ أَصْبَحَ يَشْكُو مُصِيبَةً نَزَلَتْ بِهِ فَقَدْ أَصْبَحَ [فَإِنَّمَا] يَشْكُو رَبَّهُ

And he^-asws said: ‘One who becomes grieving upon the world, so he has become dissatisfied at the Decree of Allah^-azwj; and one who becomes complaining of a calamity which had befallen with him, so he has rather becomes complaining of his Lord^-azwj.

وَ مَنْ أَتَى غَنِيّاً فَتَوَاضَعَ لَهُ لِغِنَاهُ ذَهَبَ ثُلُثَا دِينِهِ وَ مَنْ قَرَأَ الْقُرْآنَ فَمَاتَ فَدَخَلَ النَّارَ فَهُوَ مِمَّنْ كَانَ [مِمَّنْ‏] يَتَّخِذُ آيَاتِ اللَّهِ هُزُواً

One who comes to a rich (person) and humbles to his riches, two-thirds of his religion will be gone; and the one who recites the Quran and he dies, and he enters the Fire, he is from the one who were from the ones who had taken the Verses of Allah^-azwj in mockery.

وَ مَنْ لَهِجَ قَلْبُهُ بِحُبِّ الدُّنْيَا الْتَاطَ قَلْبُهُ مِنْهَا بِثَلَاثٍ هَمٍّ لَا يُغِبُّهُ وَ حِرْصٍ لَا يَتْرُكُهُ وَ أَمَلٍ لَا يُدْرِكُهُ‏

One attaching his heart with love of the world, will attract three from it – worries never being absent from him, and greed he cannot leave, and hopes he cannot realise’’.[257]

229 وَ قَالَ ع‏ كَفَى بِالْقَنَاعَةِ مُلْكاً وَ بِحُسْنِ الْخُلُقِ‏ نَعِيماً

And he^-asws said: ‘Suffice with contentment as a kingdom, and with good manners as bounty’’.

وَ سُئِلَ ع عَنْ قَوْلِهِ تَعَالَى- فَلَنُحْيِيَنَّهُ حَياةً طَيِّبَةً فَقَالَ هِيَ الْقَنَاعَةُ

And he^-asws was asked about Words of Exalted: then We will Make him live a good life [16:97], so he^-asws said: ‘It is the contentment’’.[258]

230 وَ قَالَ ع‏ شَارِكُوا الَّذِي [الَّذِينَ‏] قَدْ أَقْبَلَ [عَلَيْهِمُ‏] عَلَيْهِ الرِّزْقُ فَإِنَّهُ أَخْلَقُ لِلْغِنَى وَ أَجْدَرُ بِإِقْبَالِ الْحَظِّ عَلَيْهِ‏

And he^-asws said: ‘Participate with the one the sustenance has turned to them, for it would get a bigger share of the riches and is more appropriate with getting the increase upon it’’.[259]

231 وَ قَالَ ع: فِي قَوْلِهِ تَعَالَى [عَزَّ وَ جَلَ‏] إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَ الْإِحْسانِ‏ الْعَدْلُ الْإِنْصَافُ وَ الْإِحْسَانُ التَّفَضُّلُ‏

And he^-asws said regarding Words of Allah^-azwj the Exalted: Surely Allah Commands with the justice, and the kindness [16:90] – the justice is the fairness, and the kindness is the gracing’’.[260]

232 وَ قَالَ ع: مَنْ يُعْطِ بِالْيَدِ الْقَصِيرَةِ يُعْطَ بِالْيَدِ الطَّوِيلَةِ

And he^-asws said: ‘One who gives with the short hand will be given with the Long hand’’.[261]

[قال الرضي [رحمه الله تعالى‏] و معنى ذلك أن ما ينفقه المرء من ماله في سبيل الخير و البر و إن كان يسيرا فإن الله تعالى يجعل الجزاء عليه عظيما كثيرا

Al-Razi (the compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘And the meaning of that is, whenever the person spends from his wealth in the Way of good, and the righteousness, and even if it was little, for Allah^-azwj the Exalted will Make the Recompenses to be manifold might upon it.

و اليدان هاهنا عبارة عن النعمتين ففرق ع بين نعمة العبد و نعمة الرب تعالى ذكره بالقصيرة و الطويلة فجعل تلك قصيرة و هذه طويلة لأن نعم الله أبدا تضعف‏ على نعم [المخلوقين‏] المخلوق أضعافا كثيرة إذ كانت نعم الله أصل النعم كلها فكل نعمة إليها ترجع و منها تنزع‏]

And the two ‘hands’ over here are an expression about the two favours, so he^-asws differentiated between the favour by the servant and Favour (bounty) by the Lord^-azwj, Exalted is His^-azwj Mention, with the short and the long, so he^-asws made this to be short and that to be long, because a Favour by Allah^-azwj is for ever multiplied upon the favours of the created beings with many multiple, since the Favour of Allah^-azwj is the origin of the favours, all of them, so every favour returns to it and springs from it’.

233 وَ قَالَ ع‏ لِابْنِهِ الْحَسَنِ ع لَا تَدْعُوَنَّ إِلَى مُبَارَزَةٍ وَ إِنْ [فَإِنْ‏] دُعِيتَ إِلَيْهَا فَأَجِبْ فَإِنَّ الدَّاعِيَ إِلَيْهَا بَاغٍ وَ الْبَاغِيَ مَصْرُوعٌ‏

And he^–asws said to his^–asws son^–asws Al-Hassan^–asws: ‘Do not call (anyone) to a duel, and if you^–asws are called to it, then answer, for the caller is a rebel and the rebel would be stricken down’’.[262]

234  وَ قَالَ ع‏ خِيَارُ خِصَالِ النِّسَاءِ شِرَارُ خِصَالِ الرِّجَالِ الزَّهْوُ وَ الْجُبْنُ وَ الْبُخْلُ

And he^-asws said: ‘The best characteristics of the women and the evilest characteristics of the men – the arrogance, and the cowardice and the miserliness.

فَإِذَا كَانَتِ الْمَرْأَةُ مَزْهُوَّةً لَمْ تُمَكِّنْ مِنْ نَفْسِهَا وَ إِذَا كَانَتْ بَخِيلَةً حَفِظَتْ مَالَهَا وَ مَالَ بَعْلِهَا وَ إِذَا كَانَتْ جَبَانَةً فَرِقَتْ‏ مِنْ كُلِّ شَيْ‏ءٍ يَعْرِضُ لَهَا

When the woman were to be haughty, she would not enable upon herself; and when she were miserly, she would preserve her wealth, and wealth of her husband; and when she were a coward, she would panic from all things presenting to her’’.[263]

235 وَ قِيلَ لَهُ [ع‏] صِفْ لَنَا الْعَاقِلَ فَقَالَ ع هُوَ الَّذِي يَضَعُ الشَّيْ‏ءَ مَوَاضِعَهُ

It was said to him^-asws, ‘Describe the intellectual to us’. So he^-asws said: ‘He is the one who places the thing in its (proper) place’.

فَقِيلَ فَصِفْ لَنَا الْجَاهِلَ [قَالَ‏] فَقَالَ قَدْ [قُلْتُ‏] فَعَلْتُ‏

It was said to him^-asws, ‘Describe the ignorant to the’. He^-asws said: ‘I have done so already’’.[264]

[قال الرضي [رحمه الله تعالى‏] يعني أن الجاهل هو الذي لا يضع الشي‏ء مواضعه فكأن ترك صفته صفة له إذ كان بخلاف وصف العاقل‏]

Al-Razi, may Allah^-azwj the Exalted have Mercy on him, said, ‘Meaning, the ignorant, he is the one who does not place the thing in its (proper) place. It is as if he^-asws neglected describing him, he^-asws has (actually) described him, when it was opposite to the description of the intellectual’.

236 وَ قَالَ ع‏ وَ اللَّهِ لَدُنْيَاكُمْ هَذِهِ أَهْوَنُ فِي عَيْنِي مِنْ عِرَاقِ [عُرَاقِ‏] خِنْزِيرٍ فِي يَدِ مَجْذُومٍ‏

And he^-asws said: ‘By Allah^-azwj! This world of yours is lesser in my^-asws eyes than a bone of a pig in the hand of a leper’’.[265]

237 وَ قَالَ ع‏ إِنَّ قَوْماً عَبَدُوا اللَّهَ رَغْبَةً فَتِلْكَ عِبَادَةُ التُّجَّارِ وَ إِنَّ قَوْماً عَبَدُوا اللَّهَ رَهْبَةً فَتِلْكَ عِبَادَةُ الْعَبِيدِ وَ إِنَّ قَوْماً عَبَدُوا اللَّهَ شُكْراً فَتِلْكَ عِبَادَةُ الْأَحْرَارِ

And he^-asws said: ‘A people worship Allah^–azwj desirously (for the Paradise), so that is worship of traders; and a people worship Allah^–azwj out of fear (of Hell), so that is worship of the slaves; and a people worship Allah^–azwj in thanking, so that is worship of the free (people)’’.[266]

238 وَ قَالَ ع‏ الْمَرْأَةُ شَرٌّ كُلُّهَا وَ شَرُّ مَا فِيهَا أَنَّهُ لَا بُدَّ مِنْهَا

And he^-asws said: ‘The woman is evil, all of her, and evil is what is in her. There is no escape from her’’.[267]

239 وَ قَالَ ع‏ مَنْ أَطَاعَ التَّوَانِيَ ضَيَّعَ الْحُقُوقَ وَ مَنْ أَطَاعَ الْوَاشِيَ ضَيَّعَ الصَّدِيقَ‏

And he^-asws said: ‘One who obeys the lazy will waste rights, and one who obeys the backbiter will waste the friend’’.[268]

240  وَ قَالَ ع‏ الْحَجَرُ [الْغَصْبُ‏] الْغَصِيبُ‏ فِي الدَّارِ رَهْنٌ عَلَى خَرَابِهَا

And he^-asws said: ‘The (one) usurped stone in the house is a pledge upon its ruination’’.[269]

[قال الرضي [رحمه الله تعالى‏] ويروى هذا الكلام عن النبي ص و لا عجب أن يشتبه الكلامان- لأن مستقاهما من قليب‏ و مفرغهما من ذنوب‏]

Al-Razi (the compiler), may Allah^-azwj Exalted have Mercy on him, said, ‘And this speech has been reported from the Prophet^-saww, and it is not surprising that the two speeches are resembling, because their drawing is from one well, and their dispersal is from (various) means’.

241 وَ قَالَ ع‏ يَوْمُ الْمَظْلُومِ عَلَى الظَّالِمِ أَشَدُّ مِنْ يَوْمِ الظَّالِمِ عَلَى الْمَظْلُومِ‏

And he^-asws said: ‘The day of the oppressed upon the oppressor will be severer than the day of the oppressor upon the oppressed’’.[270]

242 وَ قَالَ ع‏ اتَّقِ اللَّهَ بَعْضَ التُّقَى وَ إِنْ قَلَّ وَ اجْعَلْ بَيْنَكَ وَ بَيْنَ اللَّهِ سِتْراً وَ إِنْ رَقَ‏

And he^-asws said: ‘Fear Allah^-azwj part of the fear even if it was little and make a curtain to be between you and Allah^-azwj, and even if it was thin’’.[271]

243 وَ قَالَ ع‏ إِذَا ازْدَحَمَ الْجَوَابُ‏ خَفِيَ الصَّوَابُ‏

And he^-asws said: ‘When the answers are plenty, the correct (truth) gets hidden’’.[272]

244 وَ قَالَ ع‏ إِنَّ لِلَّهِ [تَعَالَى‏] فِي كُلِّ نِعْمَةٍ حَقّاً فَمَنْ أَدَّاهُ زَادَهُ مِنْهَا وَ مَنْ قَصَّرَ فِيهِ خَاطَرَ بِزَوَالِ نِعْمَتِهِ‏

And he^-asws said: ‘For Allah^-azwj Blessed and Exalted, there is a right in every bounty. The one who fulfils it, will get an increase from it, and one who is deficient from it is in danger of the decline of his bounties’’.[273]

245 وَ قَالَ ع‏ إِذَا كَثُرَتِ الْمَقْدِرَةُ [الْمَقْدُرَةُ] قَلَّتِ الشَّهْوَةُ

And he^-asws said: ‘When the capability increases, the lustful desire decreases’’.[274]

246 وَ قَالَ ع‏ احْذَرُوا نِفَارَ النِّعَمِ‏ فَمَا كُلُّ شَارِدٍ بِمَرْدُودٍ

And he^-asws said: ‘Be careful of the bounties fleeing away for not everything running away returns’’.[275]

247 وَ قَالَ ع‏ الْكَرَمُ أَعْطَفُ مِنَ الرَّحِمِ‏

And he^-asws said: ‘Being generous is more compassionate than the kinship’’.[276]

248 وَ قَالَ ع‏ مَنْ ظَنَّ بِكَ خَيْراً فَصَدِّقْ ظَنَّهُ‏

And he^-asws said: ‘One who thinks good with you, ratify his thinking (by being good)’’.[277]

249 وَ قَالَ ع‏ أَفْضَلُ الْأَعْمَالِ مَا أَكْرَهْتَ نَفْسَكَ عَلَيْهِ‏

And he^-asws said: ‘The best of the deeds is what your soul is coerced upon it’’.[278]

250 وَ قَالَ ع‏ عَرَفْتُ اللَّهَ سُبْحَانَهُ بِفَسْخِ الْعَزَائِمِ‏ وَ حَلِّ الْعُقُودِ وَ نَقْضِ الْهِمَمِ‏

And he^-asws said: ‘I^-asws recognised Allah^-azwj the Glorious by nullification of determinations, and loosening of intentions, and breaking of the courage’’.[279]

251 وَ قَالَ ع‏ مَرَارَةُ الدُّنْيَا حَلَاوَةُ الْآخِرَةِ وَ حَلَاوَةُ الدُّنْيَا مَرَارَةُ الْآخِرَةِ

And he^-asws said: ‘Bitterness of the world is sweetness of the Hereafter, and sweetness of the world is bitterness of the Hereafter’’.[280]

252 وَ قَالَ ع‏ فَرَضَ اللَّهُ الْإِيمَانَ تَطْهِيراً مِنَ الشِّرْكِ وَ الصَّلَاةَ تَنْزِيهاً عَنِ الْكِبْرِ وَ الزَّكَاةَ تَسْبِيباً لِلرِّزْقِ وَ الصِّيَامَ ابْتِلَاءً لِإِخْلَاصِ الْخَلْقِ وَ الْحَجَّ [تَقْوِيَةً] تَقْرِبَةً لِلدِّينِ‏ وَ الْجِهَادَ عِزّاً لِلْإِسْلَامِ وَ الْأَمْرَ بِالْمَعْرُوفِ مَصْلَحَةً لِلْعَوَامِّ وَ النَّهْيَ عَنِ الْمُنْكَرِ رَدْعاً لِلسُّفَهَاءِ وَ صِلَةَ الرَّحِمِ مَنْمَاةً  لِلْعَدَدِ وَ الْقِصَاصَ حَقْناً لِلدِّمَاءِ

And he^-asws said: ‘Allah^-azwj the Exalted Obligated the Eman as a cleansing from the Shirk, and the Salat as a drain from the arrogance, and the Zakat as a cause for the sustenance, and the fasts as a Trial for the sincerity of the people, and the Hajj as a strengthening for the Religion, and the Jihad as an honour for Al-Islam, and the enjoining of the good for the interests of the public, and the forbidding from the evil as a deterrent for the foolish ones, and helping the relatives as a development for the numbers, and retributions (punishments) as a saving of the bloods.

وَ إِقَامَةَ الْحُدُودِ إِعْظَاماً لِلْمَحَارِمِ وَ تَرْكَ شُرْبِ الْخَمْرِ تَحْصِيناً لِلْعَقْلِ وَ مُجَانَبَةَ السَّرِقَةِ إِيجَاباً لِلْعِفَّةِ وَ تَرْكَ الزِّنَى [الزِّنَا] تَحْصِيناً لِلنَّسَبِ وَ تَرْكَ اللِّوَاطِ تَكْثِيراً لِلنَّسْلِ وَ الشَّهَادَاتِ‏ اسْتِظْهَاراً عَلَى الْمُجَاحَدَاتِ‏ وَ تَرْكَ الْكَذِبِ تَشْرِيفاً لِلصِّدْقِ وَ السَّلَامَ أَمَاناً مِنَ الْمَخَاوِفِ وَ الْأَمَانَةَ نِظَاماً لِلْأُمَّةِ وَ الطَّاعَةَ تَعْظِيماً لِلْإِمَامَةِ

And establishment of the legal penalties as a reverence for the Prohibitions, and leaving the drinking of wine as a protection for the intellect, and shunning of the theft as a positive for the chastity, and leaving the adultery as an attribution for the lineages, and leaving the sodomy for multiply the lineages, and the testimonies as furnishing proof upon the contenders, and leaving the lies as ennoblement for the truthfulness, and the peace as a security from the fear, and the Imamate as a system for the community, and the obedience as a reverence for the Imamate’’.[281]

253 وَ كَانَ ع يَقُولُ: أَحْلِفُوا الظَّالِمَ إِذَا أَرَدْتُمْ يَمِينَهُ بِأَنَّهُ بَرِي‏ءٌ مِنْ حَوْلِ اللَّهِ وَ قُوَّتِهِ فَإِنَّهُ إِذَا حَلَفَ بِهَا كَاذِباً عُوجِلَ الْعُقُوبَةَ وَ إِذَا حَلَفَ بِاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَمْ يُعَاجَلْ لِأَنَّهُ قَدْ وَحَّدَ اللَّهَ [سُبْحَانَهُ وَ] تَعَالَى‏

And he^-asws had said: ‘Make an unjust one to (take an) oath, when you want him to swear (for the oat then let him say like this), that he is disavowed from the Might of Allah^-azwj and His^-azwj Strength (if he is lying), for when he swears by it (with these words) falsely, the Punishment will be hastened; and when he swears by Allah^-azwj the One^-azwj, there is no god except He^-azwj, he will not be hastened with (punishment) because he would have professed the Oneness of Allah^-azwj the Glorious and Exalted’’.[282]

254 وَ قَالَ ع‏ يَا ابْنَ آدَمَ كُنْ وَصِيَّ نَفْسِكَ فِي مَالِكَ وَ اعْمَلْ [فِي مَالِكَ‏] فِيهِ مَا تُؤْثِرُ أَنْ يُعْمَلَ [يَعْمَلَ‏] فِيهِ مِنْ بَعْدِكَ [مَنْ بَعْدَكَ‏]

And he^-asws said: ‘O son of Adam^-as! Be an advisor to yourself regarding your wealth, and work in it what you have as you are to leave inheritance (as a trustee) that it should be done regarding it from after you’’.[283]

255 وَ قَالَ ع‏ الْحِدَّةُ ضَرْبٌ مِنَ الْجُنُونِ لِأَنَّ صَاحِبَهَا يَنْدَمُ فَإِنْ لَمْ يَنْدَمْ فَجُنُونُهُ مُسْتَحْكِمٌ‏

And he^-asws said: ‘The brunt-ness is a type of insanity because its owner regrets. If he does not regret, then this insanity is deeply entrenched (rooted)’’.[284]

256 وَ قَالَ ع‏ صِحَّةُ الْجَسَدِ مِنْ قِلَّةِ الْحَسَدِ

And he^-asws said: ‘Health of the body is from lack of envy’’.[285]

257 وَ قَالَ ع‏ لِكُمَيْلِ بْنِ زِيَادٍ النَّخَعِيِّ يَا كُمَيْلُ مُرْ أَهْلَكَ أَنْ يَرُوحُوا فِي كَسْبِ الْمَكَارِمِ وَ يُدْلِجُوا فِي حَاجَةِ مَنْ هُوَ نَائِمٌ

And he^-asws said to Kumeyl Bin Ziyad Al-Nakhaie: ‘O Kumeyl! Instruct your family that they should go in earning the honour (higher virtues), and go at night regarding the needs of one who is sleeping.

فَوَالَّذِي وَسِعَ سَمْعُهُ الْأَصْوَاتَ مَا مِنْ أَحَدٍ أَوْدَعَ قَلْباً سُرُوراً إِلَّا وَ خَلَقَ اللَّهُ لَهُ مِنْ ذَلِكَ السُّرُورِ لُطْفاً فَإِذَا نَزَلَتْ بِهِ نَائِبَةٌ جَرَى إِلَيْهَا كَالْمَاءِ فِي انْحِدَارِهِ حَتَّى يَطْرُدَهَا عَنْهُ كَمَا تُطْرَدُ غَرِيبَةُ الْإِبِلِ‏

By the One^-azwj Whose Hearing is capacious for all voices! There is no one cause the gladness to arrive (to someone), except and Allah^-azwj will Create a kindness for him from that gladness, so that whenever a calamity befalls with him, it will flow to him like the water does during it’s rolling down, until it repels it away from him, just as the strange camel is driven away”.[286]

258 وَ قَالَ ع‏ إِذَا أَمْلَقْتُمْ‏ فَتَاجِرُوا اللَّهَ بِالصَّدَقَةِ

And he^-asws said: ‘When you are impoverished, then trade with Allah^-azwj through charity’’.[287]

259 وَ قَالَ ع‏ الْوَفَاءُ لِأَهْلِ الْغَدْرِ غَدْرٌ عِنْدَ اللَّهِ وَ الْغَدْرُ بِأَهْلِ الْغَدْرِ وَفَاءٌ عِنْدَ اللَّهِ‏

And he^-asws said: ‘The loyalty with the treacherous people is betrayal in the Presence of Allah^-azwj, and the betrayal with the treacherous people is loyalty in the Presence of Allah^-azwj’’.[288]

260 وَ قَالَ ع‏ كَمْ مِنْ مُسْتَدْرَجٍ بِالْإِحْسَانِ إِلَيْهِ وَ مَغْرُورٍ بِالسَّتْرِ [بِالسِّتْرِ] عَلَيْهِ وَ مَفْتُونٍ بِحُسْنِ الْقَوْلِ فِيهِ وَ مَا ابْتَلَى اللَّهُ سُبْحَانَهُ أَحَداً بِمِثْلِ الْإِمْلَاءِ لَهُ‏

And he^-asws said: ‘How many have been gradually enticed with the Favours (of Allah^-azwj) to him and deceived by the Veiling (of sins) upon and tempted by the goodly words regarding him; and Allah^-azwj does not Try anyone with the like of the Delaying (the Punishment) for him’’.[289]

[قال الرضي [رحمه الله تعالى‏] و قد مضى هذا الكلام فيما تقدم إلا أن فيه هاهنا زيادة جيدة مفيدة]

Al-Razi (the compiler), may Allah^-azwj have Mercy on him, said, ‘And this speech has passed in what has preceded, except that over here there is an increase in it, new, beneficial’.

فصل نذكر فيه شيئا من غريب كلامه المحتاج إلى التفسير

A section in which we are mentioning something from his^-asws strange speeches needy to the interpretation

1 و في حديثه ع‏ فَإِذَا كَانَ ذَلِكَ ضَرَبَ يَعْسُوبُ الدِّينِ بِذَنَبِهِ فَيَجْتَمِعُونَ إِلَيْهِ كَمَا يَجْتَمِعُ قَزَعُ الْخَرِيفِ‏

1 – In his^-asws Hadeeth: ‘When that happens, the leader of the religion (Yasoob Al-Deen) will strike with his extremity (authority), and they would be gathering to him^-ajfj like the gathering of the clouds of autumn’’.

[قال الرضي [رحمه الله تعالى‏]- [يعسوب الدين‏] اليعسوب السيد العظيم المالك لأمور الناس يومئذ و القزع قطع الغيم التي لا ماء فيها]

Al-Razi (the compiler), may Allah^-azwj have Mercy on him, said, ‘The (term) ‘Yasoob Al-Deen’ is the chief of mighty controller of the affairs of the people on that day, and clouds (Al-Qaz) is that piece of the cloud having no water in it’’.

2 و في حديثه ع‏ هَذَا الْخَطِيبُ الشَّحْشَحُ‏

2 – ‘And in a Hadeeth of his^-asws: ‘This one (Sa’sa Bin Sowhan) is a versatile speaker’’.

[يريد الماهر بالخطبة الماضي فيها و كل ماض في كلام أو سير فهو شحشح و الشحشح في غير هذا الموضع البخيل الممسك‏]

(The compiler says): ‘It means the expert in the addressing, the one continuing in it, and every continuing in the speech or walking, so he is a ‘Shahshah’, and the ‘Shahshah’ in other than in his place (means) the miser, the tight-fisted’.

3: و [منه‏] في حديثه ع‏ إِنَّ لِلْخُصُومَةِ قُحَماً

3 – And from him^-asws in his^-asws Hadeeth: ‘For the disputes there is ruination’’.

[يريد بالقحم المهالك لأنها تقحم أصحابها في المهالك و المتالف في الأكثر فمن ذلك قحمة الأعراب و هو أن تصيبهم السنةفتتعرق أموالهم‏ فذلك تقحمها فيهم

(The compiler says): ‘He^-asws intends by the (word) ‘Quhm’, the destruction, because it pushes its companions into the destruction, and the mischief in most cases. From that is (the term) ‘Quhmat Al-Araab’, and it is that the years of famine afflicted them so they were reduced to their drought in their wealth. So that is ‘Quhma’, among them.

و قيل فيه وجه آخر و هو أنها تقحمهم بلاد الريف أي تحوجهم إلى دخول الحضر عند محول البدو]

And it is said, there is another aspect in it, and it is that the dryness of the desert cities drove them to enter the greenery with the populated neighbourhoods with pastures’.

4: و [منه‏] في حديثه ع‏ إِذَا بَلَغَ النِّسَاءُ نَصَّ الْحِقَاقِ فَالْعَصَبَةُ أَوْلَى‏

4 – And from him^-asws in his^-asws Hadeeth: ‘When the women reach the stage of realities (adulthood), the paternal relatives are foremost’.

[قال و يروى نص الحقائق و النص منتهى الأشياء و مبلغ أقصاها كالنص في السير لأنه أقصى ما تقدر عليه الدابة

He (the compiler) said, ‘And there are reporting, (about the term) ‘Nass Al-Haqaaiq’ – the ‘Nass’ is the end of the things and its extreme of its ends, like the maximum in the walking, because it is the furthest of what the animal is able upon.

و [يقال‏] تقول نصصت الرجل عن الأمر إذا استقصيت مسألته عنه لتستخرج ما عنده فيه- فنص الحقاق يريد به الإدراك لأنه منتهى الصغر و الوقت الذي يخرج منه الصغير إلى حد [الكبر] الكبير و هو من أفصح الكنايات عن هذا الأمر و أغربها

And it is said, ‘Your saying, ‘Nasasat’ of the man about the matter, is when you have gone to the extreme in questioning about him in order to extract what is with him, regarding it. Thus, ‘Nasasat’ of the realities, the adulthood is intended by it because it is the end-point of childhood, and the time in which the young come out from it to a limit of oldness, and it is from the most eloquent of metaphors about this matter and it’s strangest.

يقول فإذا بلغ النساء ذلك فالعصبة أولى بالمرأة من أمها إذا كانوا محرما مثل الإخوة و الأعمام و بتزويجها إن أرادوا ذلك.

He^-asws is saying: ‘When the women reach that, then the paternal relatives are foremost with the woman than her maternal, when they were sanctimonious, like the brothers, and the paternal uncles, and with marrying her if they want that.

و الحقاق محاقة الأم للعصبة في المرأة و هو الجدال و الخصومة و قول كل واحد منهما للآخر أنا أحق منك بهذا

And ‘Al- Haqaaiq’ is a quarrel by the mother with paternal relatives of the woman, and it is quarrel and the disputing, and the word of each one of them to the other, ‘I am more rightful than you are with this one’.

يقال منه حاققته حقاقا مثل جادلته جدالا- و قد قيل إن نص الحقاق بلوغ العقل و هو الإدراك لأنه ع إنما أراد منتهى الأمر الذي تجب فيه الحقوق و الأحكام.

From it, it is said, ‘Haqaqatahu Haqaqa’ – like ‘I quarrelled with him with a quarrel’, and it has been said that ‘Nasasat Al- Haqaaiq’ is the furthest reach of the intellect, and it is the maturity, because he^-asws rather intended the end-point which the rights and the rulings are obligated it.

و من رواه نص الحقائق فإنما أراد جمع حقيقة هذا معنى ما ذكره أبو عبيد القاسم بن سلام.

And the one who reported it as ‘Nas Al-Haqaaiq’, so rather he had intended the plural of (the word) ‘Haqeeqa’. This is the meaning what is mentioned by Abu Ubeyd Al-Qasim Bin Salaam.

و الذي عندي أن المراد بنص الحقاق هاهنا بلوغ المرأة إلى الحد الذي يجوز فيه تزويجها و تصرفها في حقوقها تشبيها بالحقاق من الإبل و هي جمع حقة و حق و هو الذي استكمل ثلاث سنين و دخل في الرابعة و عند ذلك يبلغ إلى الحد الذي [يمكن‏] يتمكن فيه من ركوب ظهره و نصه في [سيره‏] السير

And that which is in my view is that the intended with ‘Nass Al-Haqaaiq’ over here is the woman reaching to the limit in which is allowed for her marriage, and her discharging her own rights, being a resemblance with ‘Al-Haqaaq’ from the camels, and it is a plural of ‘Haqah’, and ‘Hiq’ is (the camel which completes three years and enters into the fourth, and during that it reaches to the limit which it enables riding on its back and its exertion in it’s walking.

و الحقائق أيضا جمع حقة- فالروايتان جميعا ترجعان إلى [مسمى‏] معنى واحد و هذا أشبه بطريقة العرب من المعنى المذكور أولا]

And ‘Al-Haqaaiq’ as well is a plural of ‘Hiqqah’. Thus, both the reports are referring to one meaning, and it is more resembling with the method of the Arabs from the meaning mentioned at first’.

5 و [منه‏] في حديثه ع‏ إِنَّ الْإِيمَانَ يَبْدُو لُمْظَةً فِي الْقَلْبِ كُلَّمَا ازْدَادَ الْإِيمَانُ ازْدَادَتِ اللُّمْظَةُ

And from him^-asws in his^-asws Hadeeth: ‘‘The Eman appears as a spot (dot) in the heart. Every time the Eman increases, the spot increases’’.

[و اللمظة مثل النكتة أو نحوها من البياض و منه قيل فرس ألمظ إذا كان بجحفلته‏ شي‏ء من البياض‏]

And ‘Al-Lamza’ is like the dot, or like it from the whiteness, and from it, it is said, ‘The horse is ‘Al-Maza’’, when it has something from the whiteness’.

[263] 6: و [منه‏] في حديثه ع‏ إِنَّ الرَّجُلَ إِذَا كَانَ لَهُ الدَّيْنُ الظَّنُونُ يَجِبُ عَلَيْهِ أَنْ يُزَكِّيَهُ لِمَا مَضَى إِذَا قَبَضَهُ‏

And from him^-asws is his^-asws Hadeeth: ‘The man, when there happens for have a doubtful loan for him (having lent it), it is obligatory upon him that he purifies it (by paying) it’s Zakar for what has passed, when he does take possession of it’’.

[فالظنون الذي لا يعلم صاحبه أ [يقضيه‏] يقبضه من الذي هو عليه أم لا فكأنه الذي يظن به فمرة يرجوه و مرة لا يرجوه و [هو] هذا من أفصح الكلام و كذلك كل أمر تطلبه و لا تدري على أي شي‏ء أنت منه فهو ظنون

The doubtful is that which it’s owner (lender) does not know whether he will recover it from the one it is upon, or not. It is as if he is guessing in it. Sometimes he hopes and sometimes he does not hope, and this is from the most eloquent of the speeches, and like that is every matter you seek and you don’t know upon which thing you are from it, for it is doubtful.

و على ذلك قول الأعشى-

[من‏] ما يجعل الجد الظنون الذي‏		جنب صوب اللجب الماطر
مثل الفراتي إذا ما طما		يقذف بالبوصي و الماهر

And upon that are words of Al-A’ash (a poet), ‘The ‘Al-Zanun’ well (i.e., the one that may or may not have water) which is also deprived of the rain of the raining clouds cannot be compared to the Euphrates whose waves are rising high and which is pushing away the boat as well as the adept swimmer’.

و الجد البئر العادية في الصحراء و الظنون التي لا يعلم هل فيها ماء أم لا]

And ‘Al-Jadd’ is the well situated in the desert, and ‘Al-Zanoun’ is which, it is not known whether there is water in it or not.

7: و [منه‏] في حديثه ع‏ أنَّهُ شَيَّعَ جَيْشاً [يُغْزِيهِ‏] بِغَزْيَةٍ فَقَالَ اعْذِبُوا [اعْزُبُوا] عَنِ النِّسَاءِ مَا اسْتَطَعْتُمْ‏

And from him^-asws in his^-asws Hadeeth, he^-asws was escorting an army for battle. He^-asws said: ‘Turn away from the women as much as you are able to’’.

[و معناه اصدفوا عن ذكر النساء و شغل [القلوب‏] القلب بهن و امتنعوا من المقاربة لهن لأن ذلك يفت‏ في عضد الحمية و يقدح في معاقد العزيمة و يكسر عن‏ العدو و يلفت عن الإبعاد في الغزو

And it’s meaning is, ‘Turn away from remembering the women and pre-occupying the heart with them, and wishing for being close to them, because that produces weakness in the enthusiasm, and affects the resolve, and weakens one from the enemy, and prevents from the exertion in the battle.

فكل من امتنع من شي‏ء فقد [أعزب‏] عذب عنه و [العازب و العزوب‏] العاذب و العذوب الممتنع من الأكل و الشرب‏]

All what prevent from anything, so it is ‘Azab Anhun’, and ‘Al-Aazib’, and ‘Al-Azoub’ is the prevention from the eating and the drinking.

8: و [منه‏] في حديثه ع‏ كَالْيَاسِرِ الْفَالِجِ يَنْتَظِرُ أَوَّلَ فَوْزَةٍ مِنْ قِدَاحِهِ‏

And from him^-asws, from his^-asws Hadeeth: ‘Like the successful shooter who awaits the first success from his shot’’.

[الياسرون‏ هم الذين يتضاربون‏ بالقداح على الجزور و الفالج القاهر و الغالب يقال فلج‏ عليهم و فلجهم

(The word) ‘Al-Yasiroun’, they are those who are striking with the arrows upon the camels, while ‘Al-Falaj’ is the subduer, the prevailer, prevailing upon them and overcoming them.

و قال الراجز

لما رأيت فالجا قد فلجا

And Al-Zajir said, ‘When I saw a ‘Falij’ (the successful one) ‘Falija’ (securing victory)’.

9: و [منه‏] في حديثه ع‏ كُنَّا إِذَا احْمَرَّ الْبَأْسُ اتَّقَيْنَا بِرَسُولِ اللَّهِ ص فَلَمْ يَكُنْ أَحَدٌ مِنَّا أَقْرَبَ إِلَى الْعَدُوِّ مِنْهُ‏

And from him^-asws in his^-asws Hadeeth: ‘When the difficulties reddened, we saved ourselves with Rasool-Allah^-saww, so there did not happen to be anyone from us (more) closer to the enemy than him^-saww’’.

[و معنى ذلك أنه إذا عظم الخوف من العدو و اشتد عضاض الحرب‏ فزع المسلمون‏ إلى قتال رسول الله ص بنفسه فينزل الله [تعالى النصر عليهم‏] عليهم النصر به و يأمنون [ما] مما كانوا يخافونه بمكانه.

And the meaning of that is that when the fear from the enemy is mighty and the fighting intensified in the war, the Muslims panicked to the battle by Rasool-Allah^-saww himself^-saww, so Allah^-azwj the Exalted would Send down the Help unto them to be victorious by it, and they would be safe from what they had been fearing from, due to his^-saww position.

و قوله إذا احمر البأس كناية عن اشتداد الأمر و قد قيل في ذلك أقوال أحسنها أنه شبه حمي‏ الحرب بالنار التي تجمع الحرارة و الحمرة بفعلها و لونها

And his^-asws words: ‘And when the difficulties reddened’, is a metaphor about severity of the matter, and (various) words have been said regarding that. The best of these is that he^-asws resembled the fever of the war with the fire which is a collection of the heat and the redness by its actions and its colour.

و مما يقوي ذلك قول [الرسول‏] رسول الله ص و قد رأى مجتلد الناس يوم حنين و هي حرب هوازن الآن حمي الوطيس- فالوطيس مستوقد النار

And from what strengthens that are words of Rasool-Allah^-saww when he^-saww saw the fighting by the people on the day of (battle of) Hunayn, and it is a war of Hawazin (tribe): ‘Now ‘Watees’ has heated up’. ‘Al-Watees’ is the ignition place of the fire.

فشبه رسول الله ص ما استحر من جلاد القوم باحتدام النار و شدة التهابها]

Rasool-Allah^-saww resembled what is heated from the fighting by the men by seriousness of the fire and severity of its flames.

انقضى هذا الفصل و رجعنا إلى سنن الغرض الأول في هذا الباب‏

This ends the detail and we are returning to the first purpose in this chapter.

261 : وَ قَالَ ع لَمَّا بَلَغَهُ إِغَارَةُ أَصْحَابِ مُعَاوِيَةَ عَلَى الْأَنْبَارِ فَخَرَجَ بِنَفْسِهِ مَاشِياً حَتَّى أَتَى النُّخَيْلَةَ وَ أَدْرَكَهُ النَّاسُ وَ قَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ نَحْنُ نَكْفِيكَهُمْ-

And he^-asws said when the (news of) the raids by the companions of Muawiya upon Al-Anbar reached him^-asws. He went out walking by himself^-asws until he^-asws came to Al-Nukheyla and the people came across him^-asws and said, ‘O Amir Al-Momineen^-asws! We shall suffice you^-asws!’

[فلما قال ع هذا القول في كلام طويل قد ذكرنا مختاره في جملة الخطب تقدم إليه رجلان من أصحابه فقال أحدهما إني لا أملك إلا نفسي و أخي- فمر بأمرك يا أمير المؤمنين [ننفذ] ننقد له فقال ع‏] وَ أَيْنَ تَقَعَانِ مِمَّا أُرِيدُ

And when he^-asws said these words in a lengthy speech, we had chosen it in the summary of the sermons, two men from his^-asws companions came forward to him^-asws. One of the said, ‘My Lord! I cannot control except myself and my brother, [5:25], so order us with your^-asws orders, O Amir Al-Momineen^-asws! We shall implement it’. He^-asws said: ‘And where will you two reach from what I^-asws want?’’

فَقَالَ [ع وَ اللَّهِ‏] مَا تَكْفُونَنِي أَنْفُسَكُمْ فَكَيْفَ تَكْفُونَنِي غَيْرَكُمْ إِنْ كَانَتِ الرَّعَايَا قَبْلِي لَتَشْكُو حَيْفَ رُعَاتِهَا وَ إِنَّنِي [فَإِنِّي‏] الْيَوْمَ لَأَشْكُو حَيْفَ رَعِيَّتِي كَأَنَّنِي الْمَقُودُ وَ هُمُ الْقَادَةُ أَوِ الْمَوْزُوعُ وَ هُمُ الْوَزَعَةُ

He^-asws said: ‘By Allah^-azwj! You cannot suffice me^-asws against yourselves, so how can you suffice me^-asws against others! The citizens before me^-asws used to complain of the injustices of their rulers, and today I^-asws (being a ruler) am complaining of injustices of my^-asws own citizens. It is as if I^-asws am the led and they are the leaders, or I^-asws am the prevented and they are the preventers!’’[290]

262  وَ قِيلَ إِنَّ الْحَارِثَ بْنَ حَوْطٍ أَتَاهُ [ع‏] فَقَالَ [لَهُ‏] أَ تَرَانِي أَظُنُّ [أَنَ‏] أَصْحَابَ الْجَمَلِ كَانُوا عَلَى ضَلَالَةٍ

And it is said that Al-Haris Bin Hawt came to him^-asws. He said to him: ‘Do you^-asws see me thinking the companions of the camel were upon straying?’

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

He^-asws said: ‘O Haris! You have looked below you and did not look above you, so you were confused. You did not recognise the truth so you could have recognised the one who came with it (its people), and you did not recognise the falsehood so you could have recognised the one who came with it’.

فَقَالَ الْحَارِثُ فَإِنِّي أَعْتَزِلُ مَعَ [سَعْدِ] سَعِيدِ بْنِ مَالِكٍ وَ عَبْدِ اللَّهِ بْنِ عُمَرَ

Al-Haris said, ‘Then I shall isolate along with Saeed Bin Malik and Abdullah Bin Umar’.

فَقَالَ ع إِنَّ [سَعْداً] سَعِيداً وَ عَبْدَ اللَّهِ بْنَ عُمَرَ لَمْ يَنْصُرَا الْحَقَّ وَ لَمْ يَخْذُلَا الْبَاطِلَ‏

He^-asws said: ‘Saeed and Abdullah Bin Umar neither helped the truth and nor did they abandon the falsehood’’.[291]

263 وَ قَالَ ع‏ صَاحِبُ السُّلْطَانِ كَرَاكِبِ الْأَسَدِ يُغْبَطُ بِمَوْقِعِهِ وَ هُوَ أَعْلَمُ بِمَوْضِعِهِ‏

And he^-asws said: ‘And owner of authority (ruler) is like one riding the lion. He is envied for his position while he is more knowing of his place’’.[292]

264 وَ قَالَ ع‏ أَحْسِنُوا فِي عَقِبِ غَيْرِكُمْ تُحْفَظُوا فِي عَقِبِكُمْ‏

And he^-asws said: ‘Be good regarding the posterity (children) of others, you will be protecting regarding your posterity’’.[293]

265 وَ قَالَ ع‏ إِنَّ كَلَامَ الْحُكَمَاءِ إِذَا كَانَ صَوَاباً كَانَ دَوَاءً وَ إِذَا كَانَ خَطَأً كَانَ دَاءً

And he^-asws said: ‘The speech of the wise ones, when it was correct, it would be a cure, and when it was a mistake, it would be a disease’’.[294]

266 وَ [قَالَ ع حِينَ‏] سَأَلَهُ رَجُلٌ أَنْ يُعَرِّفَهُ الْإِيمَانَ فَقَالَ ع إِذَا كَانَ [غَدٌ] الْغَدُ فَأْتِنِي حَتَّى أُخْبِرَكَ عَلَى أَسْمَاعِ النَّاسِ فَإِنْ نَسِيتَ مَقَالَتِي حَفِظَهَا عَلَيْكَ غَيْرُكَ فَإِنَّ الْكَلَامَ كَالشَّارِدَةِ يَنْقُفُهَا [يَثْقَفُهَا] هَذَا وَ يُخْطِئُهَا هَذَا

And he^-asws: ‘Amir Al-Momineen^-asws was asked by a man that he^-asws make him recognise the Eman, so he^-asws said: ‘When it would be tomorrow morning, then come to me^-asws and I^-asws will inform you while the people are listening, for it you forget my^-asws words, others would memorise is for you, for the speech is like the prey, this one may grasp it, and this one may miss it’’.[295]

[و قد ذكرنا ما أجابه به [ع‏] فيما تقدم من هذا الباب و هو قوله الإيمان على أربع شعب‏]

And we have already mentioned what he^-asws had answered with from this subject, and it is his^-asws word: ‘The Eman is based upon four branches.

267 وَ قَالَ ع‏ يَا ابْنَ آدَمَ لَا تَحْمِلْ هَمَّ يَوْمِكَ الَّذِي لَمْ يَأْتِكَ عَلَى يَوْمِكَ الَّذِي قَدْ أَتَاكَ فَإِنَّهُ إِنْ يَكُ [يَكُنْ‏] مِنْ عُمُرِكَ يَأْتِ اللَّهُ فِيهِ بِرِزْقِكَ‏

And he^-asws said: ‘O son of Adam^-as! Do not carry the worries of your day which has yet to come to you over your day which has already come to you, for if it does happen to be in your lifespan, Allah^-azwj will Bring its sustenance to you’’.[296]

268 وَ قَالَ ع‏ أَحْبِبْ حَبِيبَكَ هَوْناً مَا عَسَى أَنْ يَكُونَ بَغِيضَكَ يَوْماً مَا وَ أَبْغِضْ بَغِيضَكَ هَوْناً مَا عَسَى أَنْ يَكُونَ حَبِيبَكَ يَوْماً مَا

And he^-asws said: ‘Love your friend reasonably, perhaps he might become hating you one day, and hate your hateful one (enemy) reasonably, perhaps he might become your friend one day’’.[297]

269 وَ قَالَ ع‏ النَّاسُ فِي الدُّنْيَا عَامِلَانِ عَامِلٌ عَمِلَ فِي الدُّنْيَا لِلدُّنْيَا قَدْ شَغَلَتْهُ دُنْيَاهُ عَنْ آخِرَتِهِ يَخْشَى عَلَى مَنْ يَخْلُفُهُ [يُخَلِّفُ‏] الْفَقْرَ وَ يَأْمَنُهُ عَلَى نَفْسِهِ فَيُفْنِي عُمُرَهُ فِي مَنْفَعَةِ غَيْرِهِ

And he^-asws said: ‘The people in the world are two (types of) workers – a worker in the world for the world pre-occupying him away from his Hereafter. He fears the poverty upon his posterity (children), and he feels safe upon himself. So, he finishes his lifespan in benefitting others.

وَ عَامِلٌ عَمِلَ فِي الدُّنْيَا لِمَا بَعْدَهَا فَجَاءَهُ الَّذِي لَهُ مِنَ الدُّنْيَا بِغَيْرِ عَمَلٍ فَأَحْرَزَ الْحَظَّيْنِ مَعاً وَ مَلَكَ الدَّارَيْنِ جَمِيعاً فَأَصْبَحَ وَجِيهاً عِنْدَ اللَّهِ لَا يَسْأَلُ اللَّهَ حَاجَةً فَيَمْنَعُهُ [فَيَمْنَعَهُ‏]

And a worker who works in the world for what is (to come) after it. So, there does come to him from the world which is for him without having worked (for the world). So, he achieves the two shares together and owns the two houses together. He becomes a (likeable) face in the Presence of Allah^-azwj. He does not ask Allah^-azwj for anything, which He^-azwj would Prevent him’’ (so Allah^-azwj will Grant him).[298]

270 وَ رُوِيَ‏ أَنَّهُ ذُكِرَ عِنْدَ عُمَرَ بْنِ الْخَطَّابِ فِي أَيَّامِهِ حَلْيُ الْكَعْبَةِ وَ كَثْرَتُهُ فَقَالَ قَوْمٌ‏ لَوْ أَخَذْتَهُ فَجَهَّزْتَ بِهِ جُيُوشَ الْمُسْلِمِينَ كَانَ أَعْظَمَ لِلْأَجْرِ وَ مَا تَصْنَعُ الْكَعْبَةُ بِالْحَلْيِ فَهَمَّ عُمَرُ بِذَلِكَ وَ سَأَلَ عَنْهُ أَمِيرَ الْمُؤْمِنِينَ ع

And it is reported, ‘It was mentioned in the presence of Umar Bin Al-Khattab during his days (of caliphate), ornaments of the Kabah and its abundance. A group said, ‘If you could take it and prepare armies of Muslims with it, it would be mightier of the Recompense, and what will the Kabah do with the ornaments?’ Umar thought of (doing) that and asked Amir Al-Momineen^-asws about it.

فَقَالَ ع إِنَّ هَذَا الْقُرْآنَ أُنْزِلَ عَلَى النَّبِيِّ ص [مُحَمَّدٍ ص‏] وَ الْأَمْوَالُ أَرْبَعَةٌ أَمْوَالُ الْمُسْلِمِينَ فَقَسَّمَهَا بَيْنَ الْوَرَثَةِ فِي الْفَرَائِضِ وَ الْفَيْ‏ءُ فَقَسَّمَهُ عَلَى مُسْتَحِقِّيهِ وَ الْخُمُسُ [الْخُمْسُ‏] فَوَضَعَهُ اللَّهُ حَيْثُ وَضَعَهُ وَ الصَّدَقَاتُ فَجَعَلَهَا اللَّهُ حَيْثُ جَعَلَهَا

He^-asws said: ‘This Quran was Revealed unto the Prophet^-saww (Muhammad^-saww), and the wealth is four (types of) wealth – wealth of the Muslims, so he^-saww apportioned it between the inheritors regarding the Obligations; and the ‘Fey’ (was booty), so he^-saww apportioned it upon its rightful ones; and ‘Al-Khums’, so he^-saww placed where Allah^-azwj had Placed it; and the charities, so Allah^-azwj had Made it where Allah^-azwj had Made it.

وَ كَانَ حَلْيُ الْكَعْبَةِ فِيهَا يَوْمَئِذٍ فَتَرَكَهُ اللَّهُ عَلَى حَالِهِ وَ لَمْ يَتْرُكْهُ نِسْيَاناً وَ لَمْ يَخْفَ عَلَيْهِ [عَنْهُ‏] مَكَاناً فَأَقِرَّهُ حَيْثُ أَقَرَّهُ اللَّهُ وَ رَسُولُهُ

And in those days the ornaments of the Kabah, so Allah^-azwj Left it upon its state, and He^-azwj had not left it out of forgetfulness nor was its place hidden from Him^-azwj. Therefore, let it settle what Allah^-azwj and His^-azwj Rasool^-saww had Settled it’.

فَقَالَ لَهُ عُمَرُ لَوْلَاكَ لَافْتَضَحْنَا وَ تَرَكَ الْحَلْيَ بِحَالِهِ‏

Umar said to him^-asws, ‘Had it not been for you^-asws, we would have been exposed!’ And he left the ornaments in his state’’.[299]

271 : 1 رُوِيَ‏ أَنَّهُ ع رُفِعَ إِلَيْهِ رَجُلَانِ سَرَقَا مِنْ مَالِ اللَّهِ أَحَدُهُمَا عَبْدٌ مِنْ مَالِ اللَّهِ وَ الْآخَرُ مِنْ عُرُوضِ [عُرْضِ‏] النَّاسِ-

It is reported that he^-asws, two men who had stolen from the wealth of Allah^-azwj. One of them was a slave from the wealth of Allah^-azwj, and the other was from the common people.

فَقَالَ ع أَمَّا هَذَا فَهُوَ مِنْ مَالِ اللَّهِ [فَلَا] وَ لَا حَدَّ عَلَيْهِ مَالُ اللَّهِ أَكَلَ بَعْضُهُ بَعْضاً وَ أَمَّا الْآخَرُ فَعَلَيْهِ الْحَدُّ الشَّدِيدُ فَقَطَعَ يَدَهُ‏

He^-asws said: ‘As for this one, he is from the wealth of Allah^-azwj, so there is no legal penalty upon him. The wealth of Allah^-azwj, part of it has eaten part of it; and as for the other, upon him is the severe legal penalty’. So, he^-asws cut his hand’’.[300]

272 وَ قَالَ ع‏ لَوْ قَدِ اسْتَوَتْ قَدَمَايَ مِنْ هَذِهِ الْمَدَاحِضِ‏ لَغَيَّرْتُ أَشْيَاءَ

And he^-asws said: ‘If I^-asws had affirmed my^-asws feet from these slippery (pitfalls – given time of tranquillity in the governance), I^-asws would change (some) things (as those were originally during the time of Rasool Allah^-saww)’’. (as many Islamic laws were changed during the time of 1-3 Muslim caliphs)[301]

273 وَ قَالَ ع‏ اعْلَمُوا عِلْماً يَقِيناً أَنَّ اللَّهَ لَمْ يَجْعَلْ لِلْعَبْدِ وَ إِنْ عَظُمَتْ حِيلَتُهُ وَ اشْتَدَّتْ طَلِبَتُهُ وَ قَوِيَتْ مَكِيدَتُهُ أَكْثَرَ مِمَّا سُمِّيَ لَهُ فِي الذِّكْرِ الْحَكِيمِ‏ وَ لَمْ يَحُلْ بَيْنَ الْعَبْدِ فِي ضَعْفِهِ وَ قِلَّةِ حِيلَتِهِ وَ بَيْنَ أَنْ يَبْلُغَ مَا سُمِّيَ لَهُ فِي الذِّكْرِ الْحَكِيمِ

And he^-asws said: ‘Know with certain knowledge that Allah^-azwj has not Made for the servant, and even if his means are great, and his demand is intense, and his plans are strong, any more than what has been specified for him in the Wise Reminder (Quran), and did not Form a barrier between the servants during his weakness, and lack of his means, and between his receiving what had been named for him in the Wise Reminder (Quran).

وَ الْعَارِفُ لِهَذَا الْعَامِلُ بِهِ أَعْظَمُ النَّاسِ رَاحَةً [رَحْمَةً] فِي مَنْفَعَةٍ وَ التَّارِكُ لَهُ الشَّاكُّ فِيهِ أَعْظَمُ النَّاسِ شُغُلًا [شُغْلًا] فِي مَضَرَّةٍ ‏

And the recogniser of this, the one working with it will be mightiest of the people in comfort regarding benefit, and the neglecter of it, the one doubting in it will be mightiest of the people of pre-occupation being busy in harms.

وَ رُبَّ مُنْعَمٍ عَلَيْهِ مُسْتَدْرَجٌ‏ بِالنُّعْمَى وَ رُبَّ مُبْتَلًى‏ مَصْنُوعٌ لَهُ بِالْبَلْوَى

And sometimes the one who is Favoured upon is gradually encroached by the bounties, and sometimes an afflicted one is being done good to by the afflictions.

فَزِدْ أَيُّهَا الْمُسْتَنْفِعُ [الْمُسْتَمِعُ‏] فِي شُكْرِكَ وَ قَصِّرْ مِنْ عَجَلَتِكَ وَ قِفْ عِنْدَ مُنْتَهَى رِزْقِكَ

Therefore increase, O listener, in your thanking, and reduce from your haste, and pause at the ends of your sustenance’’.[302]

274 وَ قَالَ ع‏ لَا تَجْعَلُوا عِلْمَكُمْ جَهْلًا وَ يَقِينَكُمْ شَكّاً إِذَا عَلِمْتُمْ فَاعْمَلُوا وَ إِذَا تَيَقَّنْتُمْ فَأَقْدِمُوا

And he^-asws said: ‘Do not make your knowledge to be ignorance, and your certainty as doubt. When you learn, the act (with it), and when you are certain, proceed (with acting upon it)’’.[303]

275 وَ قَالَ ع‏ إِنَّ الطَّمَعَ مُورِدٌ غَيْرُ مُصْدِرٍ وَ ضَامِنٌ غَيْرُ وَفِيٍّ وَ رُبَّمَا شَرِقَ‏ شَارِبُ الْمَاءِ قَبْلَ رِيِّهِ وَ كُلَّمَا عَظُمَ قَدْرُ الشَّيْ‏ءِ الْمُتَنَافَسِ فِيهِ عَظُمَتِ الرَّزِيَّةُ لِفَقْدِهِ وَ الْأَمَانِيُّ تُعْمِي أَعْيُنَ الْبَصَائِرِ وَ الْحَظُّ يَأْتِي مَنْ لَا يَأْتِيهِ‏

And he^-asws said: ‘The avarice is a resource without a source, and a guarantor without loyalty, and sometimes the drinker of water chokes before his saturation. Every time the worth of a thing is mighty, the one competing regarding it are of mighty distress at its loss, and the wishes blind the eyes of the insightful ones, and the share comes to the one who does not go to it’’.[304]

276 وَ قَالَ ع‏ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ أَنْ تُحَسِّنَ [تَحْسُنَ‏] فِي لَامِعَةِ الْعُيُونِ عَلَانِيَتِي وَ تُقَبِّحَ [تَقْبُحَ‏] فِيمَا أُبْطِنُ لَكَ سَرِيرَتِي مُحَافِظاً عَلَى رِثَاءِ [رِيَاءِ] النَّاسِ مِنْ نَفْسِي بِجَمِيعِ مَا أَنْتَ مُطَّلِعٌ عَلَيْهِ مِنِّي

And he^-asws said: ‘O Allah^-azwj! I^-asws seek Refuge with You^-azwj from being shiny in the eyes (of people) and being ugly in (Your^-azwj Presence) what I^-asws am hiding to You^-azwj of my^-asws secrets, and (may I^-asws not) be guarding upon my sins to show-off to the people from myself^-asws, with entirety of what You^-azwj are notified upon from me^-asws.

فَأُبْدِيَ لِلنَّاسِ حُسْنَ ظَاهِرِي وَ أُفْضِيَ إِلَيْكَ بِسُوءِ عَمَلِي تَقَرُّباً إِلَى عِبَادِكَ وَ تَبَاعُداً مِنْ مَرْضَاتِكَ‏

Thus, it is appearing to the people the excellence of my^-asws apparent, and I^-asws (may not be) placing to You^-azwj my^-asws evil deed to draw closer to Your^-azwj servants and distancing from Your^-azwj Satisfaction’’.[305]

277 وَ قَالَ ع: لَا وَ الَّذِي أَمْسَيْنَا مِنْهُ فِي غُبْرِ [غُبَّرِ] لَيْلَةٍ دَهْمَاءَ تَكْشِرُ عَنْ يَوْمٍ أَغَرَّ مَا كَانَ كَذَا وَ كَذَا

And he^-asws said: ‘No! By the One^-azwj Who Lets us pass from it – remainder of the night, darkness to be brightened from a day, like a bright face, such and such would not have happened’’.[306]

278 وَ قَالَ ع‏ قَلِيلٌ تَدُومُ عَلَيْهِ أَرْجَى مِنْ كَثِيرٍ مَمْلُولٍ‏ مِنْهُ‏

And he^-asws said: ‘The little that you are constant upon is more profitable than a lot one gets weary of (doing it as a burden)’’.[307]

279 وَ قَالَ ع‏ إِذَا أَضَرَّتِ النَّوَافِلُ بِالْفَرَائِضِ فَارْفُضُوهَا

And he^-asws said: ‘When the optional (good deeds) are harmful to the obligations, reject these’’.[308]

280 وَ قَالَ ع‏ مَنْ تَذَكَّرَ بُعْدَ السَّفَرِ اسْتَعَدَّ

And he^-asws said: ‘One who keeps in mind the distance of the journey, will prepare (for it)’’.[309]

281 وَ قَالَ ع‏ لَيْسَتِ [الرُّؤْيَةُ] الرَّوِيَّةُ كَالْمُعَايَنَةِ مَعَ الْإِبْصَارِ فَقَدْ تَكْذِبُ الْعُيُونُ أَهْلَهَا وَ لَا يَغُشُّ الْعَقْلُ مَنِ اسْتَنْصَحَهُ‏

‘The seeing (with eyes) does not equate with the witnessing with the insight, as seeing with the eyes have been belied its people (who also saw the same), but the one likes to take advice from the intellect would not be enticed (like the illusion of the eyes)’’.[310]

282 وَ قَالَ ع‏ بَيْنَكُمْ وَ بَيْنَ الْمَوْعِظَةِ حِجَابٌ مِنَ الْغِرَّةِ

And he^-asws said: ‘Between you and the preaching, there is a veil of deception’’.[311]

283 وَ قَالَ ع‏ جَاهِلُكُمْ مُزْدَادٌ وَ عَالِمُكُمْ مُسَوِّفٌ‏

And he^-asws said: ‘Your ignorant ones are of more deeds and your learned ones are deficient’’.[312]

284 وَ قَالَ ع‏ قَطَعَ الْعِلْمُ عُذْرَ الْمُتَعَلِّلِينَ‏

And he^-asws said: ‘The knowledge cuts off the excuse of the excusers’’.[313]

285 وَ قَالَ ع‏ كُلُّ مُعَاجَلٍ يَسْأَلُ الْإِنْظَارَ وَ كُلُّ مُؤَجَّلٍ‏ يَتَعَلَّلُ بِالتَّسْوِيفِ‏

And he^-asws said: ‘Everyone who is hastened (to the death) asks for the respite (from death), and every one (from whom death is) delayed (so he starts his) excuses with the procrastination (of doing good deeds)’’.[314]

286 وَ قَالَ ع‏ مَا قَالَ النَّاسُ لِشَيْ‏ءٍ طُوبَى لَهُ إِلَّا وَ قَدْ [خَبَّأَ] خَبَأَ لَهُ الدَّهْرُ يَوْمَ سَوْءٍ

And he^-asws said: ‘The people will not say for anything, ‘Beatitude’ (adore it in fascination) but the times have hidden an evil day for it’’.[315]

287 [وَ قَالَ ع وَ قَدْ] وَ سُئِلَ عَنِ الْقَدَرِ فَقَالَ طَرِيقٌ مُظْلِمٌ فَلَا تَسْلُكُوهُ- [ثُمَّ سُئِلَ ثَانِياً فَقَالَ‏] وَ بَحْرٌ عَمِيقٌ فَلَا تَلِجُوهُ- [ثُمَّ سُئِلَ ثَالِثاً فَقَالَ‏] وَ سِرُّ اللَّهِ فَلَا تَتَكَلَّفُوهُ‏

And he^-asws said, and he^-asws had been asked about the Pre-determination: ‘(It is) a dark road, so do not travel it, and it is a deep ocean, so do not dive into it, and it is a secret of Allah^-azwj, so do not encumber yourself with it’’.[316]

288 وَ قَالَ ع: إِذَا أَرْذَلَ‏ اللَّهُ عَبْداً حَظَرَ عَلَيْهِ الْعِلْمَ‏

And he^-asws said: ‘When Allah^-azwj Despises (Hates) a servant, He^-azwj Bars the knowledge upon him’’.[317]

289 وَ قَالَ ع: كَانَ لِي فِيمَا مَضَى أَخٌ فِي اللَّهِ وَ كَانَ [يُعَظِّمُهُ‏] يُعْظِمُهُ فِي عَيْنِي صِغَرُ الدُّنْيَا فِي عَيْنِهِ وَ كَانَ خَارِجاً مِنْ سُلْطَانِ بَطْنِهِ فَلَا يَشْتَهِي [يَتَشَهَّى‏] مَا لَا يَجِدُ وَ لَا يُكْثِرُ إِذَا وَجَدَ

And he^-asws said: ‘In what is past there was a brother for me^-asws for the Sake of Allah^-azwj, and he was magnificent in my^-asws eyes (because) the world was insignificant in his eyes, and he was outside from the authority of his belly, so he would not desire what he could not find, nor ask for more when he did find it.

وَ كَانَ أَكْثَرَ دَهْرِهِ صَامِتاً فَإِنْ قَالَ بَذَّ الْقَائِلِينَ وَ نَقَعَ غَلِيلَ‏ السَّائِلِينَ وَ كَانَ ضَعِيفاً مُسْتَضْعَفاً فَإِنْ جَاءَ الْجِدُّ فَهُوَ لَيْثُ غَابٍ [لَيْثٌ عَادٍ] وَ صِلُ‏ وَادٍ لَا يُدْلِي‏ بِحُجَّةٍ حَتَّى يَأْتِيَ قَاضِياً

And most of his life he was fasting. If he said (something), it would silence the (other) speakers, and he quenched the thirst of the questioners, and he was (physically) weak, weakened. But when the battle came, he would be a lion of a jungle or a serpent of a valley. He did not present evidence with any argument until it would be decisive.

وَ كَانَ لَا يَلُومُ أَحَداً عَلَى مَا [لَا] يَجِدُ الْعُذْرَ فِي مِثْلِهِ حَتَّى يَسْمَعَ اعْتِذَارَهُ وَ كَانَ لَا يَشْكُو وَجَعاً إِلَّا عِنْدَ بُرْئِهِ وَ كَانَ يَقُولُ مَا يَفْعَلُ [مَا يَقُولُ‏] وَ لَا يَقُولُ مَا لَا يَفْعَلُ وَ كَانَ إِذَا [إِنْ‏] غُلِبَ عَلَى الْكَلَامِ لَمْ يُغْلَبْ عَلَى السُّكُوتِ

And he would not blame anyone upon what he could not find the excuse in (a matter) similar to it, until he had heard his excuse, and he would neither complain of pain except during its departure, and he would say what he would do, and he would not say what he would not do, and whenever he was overcome upon the talk, he would not be overcome upon the silence.

وَ كَانَ عَلَى [أَنْ يَسْمَعَ‏] مَا يَسْمَعُ أَحْرَصَ مِنْهُ عَلَى أَنْ يَتَكَلَّمَ وَ كَانَ إِذَا بَدَهَهُ‏ أَمْرَانِ يَنْظُرُ [نَظَرَ] أَيُّهُمَا أَقْرَبُ إِلَى الْهَوَى [فَخَالَفَهُ‏] فَيُخَالِفُهُ

And he was more eager upon what listening than he was upon the speaking, and whenever two matters confronted him, he would look at whichever of the two was closer to the desires, so he would oppose it.

فَعَلَيْكُمْ بِهَذِهِ الْخَلَائِقِ فَالْزَمُوهَا وَ تَنَافَسُوا فِيهَا فَإِنْ لَمْ تَسْتَطِيعُوهَا فَاعْلَمُوا أَنَّ أَخْذَ الْقَلِيلِ خَيْرٌ مِنْ تَرْكِ الْكَثِيرِ

Upon you all is to be with these mannerisms, so stick with these and compete in these. If you are not able, then know that taking the little is better than leaving the more’’.[318]

290 وَ قَالَ ع‏ لَوْ لَمْ يَتَوَعَّدِ اللَّهُ [سُبْحَانَهُ‏] عَلَى مَعْصِيَتِهِ لَكَانَ يَجِبُ أَلَّا يُعْصَى شُكْراً لِنِعَمِهِ‏

And he^-asws said: ‘Even if Allah^-azwj had not Threatened upon disobeying Him^-azwj, it would still have obligated that He^-azwj should not be disobeyed as a gratefulness for His^-azwj Favours’’.[319]

291 : وَ قَالَ ع [لِلْأَشْعَثِ بْنِ قَيْسٍ وَ قَدْ عَزَّاهُ عَنِ ابْنٍ لَهُ‏] وَ قَدْ عَزَّى الْأَشْعَثَ بْنَ قَيْسٍ عَنِ ابْنٍ لَهُ‏ يَا أَشْعَثُ إِنْ تَحْزَنْ عَلَى ابْنِكَ فَقَدِ اسْتَحَقَّتْ [ذَلِكَ مِنْكَ‏] مِنْكَ ذَلِكَ الرَّحِمُ وَ إِنْ تَصْبِرْ فَفِي اللَّهِ مِنْ كُلِّ مُصِيبَةٍ

‘And he^-asws said, and he^-asws was consoling Al-Asha’s Bin Qays for (the death) of a son of his: ‘O Ash’as! If you were to grieve upon your son, so that is rightful from you due to the kinship, and if you were to be patient, then in Allah^-azwj is a replacement from every difficulty.

خَلَفٌ يَا أَشْعَثُ إِنْ صَبَرْتَ جَرَى عَلَيْكَ الْقَدَرُ وَ أَنْتَ مَأْجُورٌ وَ إِنْ جَزِعْتَ جَرَى عَلَيْكَ الْقَدَرُ وَ أَنْتَ مَأْزُورٌ

O Ash’as! If you were to be patient, the Pre-determination would flow upon you anyway and you will be Rewarded, and if you were to panic, it would still flow upon you and you would be sinful.

يَا أَشْعَثُ ابْنُكَ سَرَّكَ وَ هُوَ بَلَاءٌ وَ فِتْنَةٌ وَ حَزَنَكَ‏ وَ هُوَ ثَوَابٌ وَ رَحْمَةٌ

O Ash’as! Your son cheered you (when he was born), and he was a trial and a Fitna, and he has grieved you (by his death), and it is a Reward and a Mercy’’.[320]

292 : وَ قَالَ ع [عِنْدَ وقُوُفِهِ‏] عَلَى قَبْرِ رَسُولِ اللَّهِ ص سَاعَةَ دَفْنِهِ [دُفِنَ رَسُولُ اللَّهِ ص‏]- إِنَّ الصَّبْرَ لَجَمِيلٌ إِلَّا عَنْكَ وَ إِنَّ الْجَزَعَ لَقَبِيحٌ إِلَّا عَلَيْكَ وَ إِنَّ الْمُصَابَ بِكَ لَجَلِيلٌ وَ إِنَّهُ قَبْلَكَ وَ بَعْدَكَ لَجَلَلٌ [لَقَلِيلٌ‏]

And he^-asws said at his^-asws pausing at the grave of Rasool-Allah^-saww at the times he^-asws had buried Rasool-Allah^-saww: ‘The patience is beautiful except about you^-saww, and the panic is ugly except upon you^-saww, and the calamity with you^-saww is mighty, and before you^-saww and after you^-saww, the mighty is little’’.[321]

293 وَ قَالَ ع‏ لَا تَصْحَبِ الْمَائِقَ‏ فَإِنَّهُ يُزَيِّنُ لَكَ فِعْلَهُ وَ يَوَدُّ أَنْ تَكُونَ مِثْلَهُ‏

And he^-asws said: ‘Do not accompany the detestable one, for he will adorn his actions to you and would love for you to be like him’’.[322]

294 [وَ قَالَ ع‏] وَ قَدْ سُئِلَ عَنْ مَسَافَةِ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ فَقَالَ ع مَسِيرَةُ يَوْمٍ لِلشَّمْسِ‏

And he^-asws said, and he^-asws had been asked about the distance between the east and the west: ‘Travel distance of one day for the sun’’.[323]

295 وَ قَالَ ع‏ أَصْدِقَاؤُكَ ثَلَاثَةٌ وَ أَعْدَاؤُكَ ثَلَاثَةٌ فَأَصْدِقَاؤُكَ صَدِيقُكَ وَ صَدِيقُ صَدِيقِكَ وَ عَدُوُّ عَدُوِّكَ وَ أَعْدَاؤُكَ عَدُوُّكَ وَ عَدُوُّ صَدِيقِكَ وَ صَدِيقُ عَدُوِّكَ‏

And he^-asws said: ‘Your friends are three and your enemies are three. Your friends are – your friend, and friend of your friend, and enemy of your enemy; and your enemies are – your enemy, and enemy of your friend, and friend of your enemy’’.[324]

296 وَ قَالَ ع‏ لِرَجُلٍ رَآهُ يَسْعَى عَلَى عَدُوٍّ لَهُ بِمَا فِيهِ إِضْرَارٌ بِنَفْسِهِ إِنَّمَا أَنْتَ كَالطَّاعِنِ نَفْسَهُ لِيَقْتُلَ رِدْفَهُ‏

And he^-asws said to a man he^-asws saw striving against an enemy of his with what was harmful in it for himself: ‘But rather, you are like the one stabbing himself in order to kill the one behind him’’.[325]

297 وَ قَالَ ع‏ مَا أَكْثَرَ الْعِبَرَ وَ أَقَلَّ الِاعْتِبَارَ

And he^-asws said: ‘How plenty are the lessons, and few are the learners’’.[326]

298 وَ قَالَ ع‏ مَنْ بَالَغَ فِي الْخُصُومَةِ أَثِمَ وَ مَنْ قَصَّرَ فِيهَا ظُلِمَ وَ لَا يَسْتَطِيعُ أَنْ يَتَّقِيَ اللَّهَ مَنْ خَاصَمَ‏

And he^-asws said: ‘One going to the extreme in the disputing sins, and the one deficient in it will be oppressed, and the one who disputes you is not capable of fearing Allah^-azwj’’.[327]

299 وَ قَالَ ع‏ مَا أَهَمَّنِي [أَمْرٌ] ذَنْبٌ أُمْهِلْتُ بَعْدَهُ حَتَّى أُصَلِّيَ رَكْعَتَيْنِ وَ أَسْأَلَ اللَّهَ الْعَافِيَةَ

And he^-asws said: ‘A sin (matter) does not worry me^-asws, if I^-asws were to be Respited after it until I^-asws pray two Cycles Salat and ask Allah^-azwj for the well-being’’.[328]

300 وَ سُئِلَ ع كَيْفَ يُحَاسِبُ اللَّهُ الْخَلْقَ عَلَى كَثْرَتِهِمْ فَقَالَ ع كَمَا يَرْزُقُهُمْ عَلَى كَثْرَتِهِمْ فَقِيلَ كَيْفَ يُحَاسِبُهُمْ وَ لَا يَرَوْنَهُ فَقَالَ ع كَمَا يَرْزُقُهُمْ وَ لَا يَرَوْنَهُ‏

And he^-asws was asked, ‘How will the Creator Reckon the people upon their large numbers?’ He^-asws said: ‘Just as He^-azwj Sustains them upon their large numbers’. It was said, ‘How will He^-azwj be Reckoning them and they will not be seeing Him^-azwj?’ He^-asws said: ‘Just as He^-azwj Sustains them and they do not see Him^-azwj’’.[329]

301 وَ قَالَ ع‏ رَسُولُكَ تَرْجُمَانُ عَقْلِكَ وَ كِتَابُكَ أَبْلَغُ مَا يَنْطِقُ عَنْكَ‏

And he^-asws said: ‘Your messenger is an interpreter of your intellect, and your letter is most eloquent one speaking on your behalf’’.[330]

302 وَ قَالَ ع‏ مَا الْمُبْتَلَى الَّذِي قَدِ اشْتَدَّ بِهِ الْبَلَاءُ بِأَحْوَجَ إِلَى الدُّعَاءِ- [مِنَ الْمُعَافَى‏] الَّذِي لَا يَأْمَنُ الْبَلَاءَ

And he^-asws said: ‘The one whom the affliction has intensified with is not needier to the supplication than the one spared of the affliction but is no safe from it’’.[331]

303 وَ قَالَ ع‏ النَّاسُ أَبْنَاءُ الدُّنْيَا وَ لَا يُلَامُ الرَّجُلُ عَلَى حُبِّ أُمِّهِ‏

And he^-asws said: ‘The people are sons of the world, and the man cannot be blamed upon loving his mother (being preoccupied and neglecting her)’’.[332]

304 وَ قَالَ ع‏ إِنَّ الْمِسْكِينَ رَسُولُ اللَّهِ فَمَنْ مَنَعَهُ فَقَدْ مَنَعَ اللَّهَ وَ مَنْ أَعْطَاهُ فَقَدْ أَعْطَى اللَّهَ‏

And he^-asws said: ‘The poor is Rasool-Allah^-saww. The one who prevents him^-saww, prevents Allah^-azwj, and one who gives him^-saww, gives Rasool-Allah^-saww’’.[333]

305 وَ قَالَ ع‏ مَا زَنَى غَيُورٌ قَطُّ

And he^-asws said: ‘A man of self-respect does not commit adultery’’.[334]

306 وَ قَالَ ع‏ كَفَى بِالْأَجَلِ حَارِساً

He^-asws said: ‘Suffice with the term as a guard’’.[335]

307 وَ قَالَ ع‏ يَنَامُ الرَّجُلُ عَلَى الثُّكْلِ‏ وَ لَا يَنَامُ عَلَى الْحَرَبِ‏

And he^-asws said: ‘The man can sleep upon the bereavement, and (but) he cannot sleep upon the loss of wealth’’.[336]

[قال [السيد] الرضي و معنى ذلك أنه يصبر على قتل الأولاد و لا يصبر على سلب الأموال‏]

Al-Seyyid Al-Razi (compiler) said, ‘And meaning of that is that he would be patient upon killing of the children, and he cannot be patient upon the plunder of the wealth’.

308 وَ قَالَ ع‏ مَوَدَّةُ الْآبَاءِ قَرَابَةٌ بَيْنَ الْأَبْنَاءِ وَ الْقَرَابَةُ إِلَى الْمَوَدَّةِ أَحْوَجُ [إِلَى الْمَوَدَّةِ] مِنَ الْمَوَدَّةِ إِلَى الْقَرَابَةِ

And he^-asws said: ‘Cordiality of the fathers is relationship between the sons. The relationship is needier to the cordiality (friendliness) than the cordiality is to the relationship’’.[337]

309 وَ قَالَ ع‏ اتَّقُوا ظُنُونَ الْمُؤْمِنِينَ فَإِنَّ اللَّهَ تَعَالَى جَعَلَ الْحَقَّ عَلَى أَلْسِنَتِهِمْ‏

‘And he^-asws said: ‘Fear the thoughts of the Momineen, for Allah^-azwj the Glorious Makes the truth to be upon their tongues’’.[338]

310 وَ قَالَ ع‏ لَا يَصْدُقُ إِيمَانُ عَبْدٍ حَتَّى يَكُونَ بِمَا فِي يَدِ اللَّهِ [سُبْحَانَهُ‏] أَوْثَقَ مِنْهُ بِمَا فِي يَدِهِ‏

And he^-asws said: ‘Do not ratify the Eman of a servant until he happens to be more trusting with what is in the hands of Allah^-azwj the Glorious, than he is with what is in his own hands’’.[339]

311 وَ قَالَ ع‏ لِأَنَسِ بْنِ مَالِكٍ وَ قَدْ كَانَ بَعَثَهُ إِلَى طَلْحَةَ وَ الزُّبَيْرِ لَمَّا جَاءَ إِلَى الْبَصْرَةِ يُذَكِّرُهُمَا شَيْئاً مِمَّا [قَدْ] سَمِعَهُ مِنْ رَسُولِ اللَّهِ ص فِي مَعْنَاهُمَا فَلَوَى عَنْ ذَلِكَ فَرَجَعَ إِلَيْهِ فَقَالَ إِنِّي أُنْسِيتُ ذَلِكَ الْأَمْرَ

And he^-asws said to Anas Bin Malik (a well-known fabricator), and he^-asws had sent him to Talha and Al-Zubeyr, that when he gets to Al-Basra, he should remind them both of something from what he had heard from Rasool-Allah^-saww regarding them. He turned back from that and returned to him^-asws and said, ‘I forgot that matter’.

فَقَالَ ع إِنْ كُنْتَ كَاذِباً فَضَرَبَكَ اللَّهُ بِهَا بَيْضَاءَ لَامِعَةً لَا تُوَارِيهَا الْعِمَامَةُ

He^-asws said: ‘If you are lying, then may Allah^-azwj Strike you with white spots even the turban cannot cover up’’.

[قال الرضي يعني البرص فأصاب أنسا هذا الداء فيما بعد في وجهه فكان لا يرى إلا [متبرقعا] مبرقعا]

Al-Razi (compiler) said, ‘It means the vitiligo. This disease struck Anas afterwards in his face, and he was not seen except as veiled’.[340]

312 وَ قَالَ ع‏ إِنَّ لِلْقُلُوبِ إِقْبَالًا وَ إِدْبَاراً فَإِذَا أَقْبَلَتْ فَاحْمِلُوهَا عَلَى النَّوَافِلِ وَ إِذَا أَدْبَرَتْ فَاقْتَصِرُوا بِهَا عَلَى الْفَرَائِضِ‏

And he^-asws said: ‘For the hearts there is going forward and turning back. When they move forwards, then carry them upon the optional (Salats), and when they turn back, then shorten with these upon the obligations’’.[341]

313 وَ قَالَ ع‏ وَ فِي الْقُرْآنِ نَبَأُ مَا قَبْلَكُمْ وَ خَبَرُ مَا بَعْدَكُمْ وَ حُكْمُ مَا بَيْنَكُمْ‏

And he^-asws said: ‘And in the Quran there is news of what was before you, and news of what is after you, and rulings of what is among you (religious rulings)’’.[342]

314 وَ قَالَ ع‏ رُدُّوا الْحَجَرَ مِنْ حَيْثُ جَاءَ فَإِنَّ الشَّرَّ لَا يَدْفَعُهُ إِلَّا الشَّرُّ

And he^-asws said: ‘Return the stone to where it has come from, for the evil cannot be repelled except by the evil’’.[343]

315 وَ قَالَ ع‏ لِكَاتِبِهِ عُبَيْدِ اللَّهِ بْنِ أَبِي رَافِعٍ أَلِقْ‏ دَوَاتَكَ وَ أَطِلْ جِلْفَةَ قَلَمِكَ وَ فَرِّجْ بَيْنَ السُّطُورِ وَ قَرْمِطْ بَيْنَ الْحُرُوفِ فَإِنَّ ذَلِكَ أَجْدَرُ بِصَبَاحَةِ الْخَطِّ

‘And he^-asws said to his^-asws scribe Ubeydullah Bin Abu Rafie: ‘Make your ink to be sticky, and sharpen the nib of your pen, and separate between the lines, and close-up between the letters, for that would be best suited for the beauty of the handwriting’’.[344]

316 وَ قَالَ ع‏ أَنَا يَعْسُوبُ الْمُؤْمِنِينَ وَ الْمَالُ يَعْسُوبُ الْفُجَّارِ

And he^-asws said: ‘I^-asws am a leader of the Momineen^-asws and the wealth is leader of the immoral’’.[345]

[قال الرضي و معنى ذلك أن المؤمنين يتبعونني و الفجار يتبعون المال كما تتبع النحل يعسوبها و هو رئيسها]

Al-Razi (compiler) said, ‘And the meaning of that is, ‘The Momineen are seeking me^-asws while the immoral are seeking the wealth, just as the bees seek their ‘Yasoob’, and it is their chief’.

317 وَ قَالَ لَهُ بَعْضُ الْيَهُودِ [لِبَعْضِ الْيَهُودِ حِينَ قَالَ لَهُ‏] مَا دَفَنْتُمْ نَبِيَّكُمْ حَتَّى اخْتَلَفْتُمْ فِيهِ

And one of the Jews said to him^-asws (He^-asws said to one of the Jews when he said to him^-asws), ‘You (Muslims) had not even buried your Prophet^-saww until you differed regarding him^-saww’.

فَقَالَ ع لَهُ إِنَّمَا اخْتَلَفْنَا عَنْهُ لَا فِيهِ وَ لَكِنَّكُمْ مَا جَفَّتْ أَرْجُلُكُمْ مِنَ الْبَحْرِ حَتَّى قُلْتُمْ لِنَبِيِّكُمْ- اجْعَلْ لَنا إِلهاً كَما لَهُمْ آلِهَةٌ قالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ‏

He^-asws said to him: ‘But rather we (Muslims) differed about him^-saww not regarding him^-saww, while you (Jews), your legs had not even dried from the sea until you said to your Prophet^-as: ‘O Musa! Make a god for us just as there is a god for them’. He said, ‘You are an ignorant people [7:138]’’.[346]

318 وَ قِيلَ لَهُ [ع‏] بِأَيِّ شَيْ‏ءٍ غَلَبْتَ الْأَقْرَانَ فَقَالَ ع [قَالَ‏] مَا لَقِيتُ رَجُلًا [أَحَداً] إِلَّا أَعَانَنِي عَلَى نَفْسِهِ‏

And it was said to him^-asws, ‘By which thing did you^-asws overcome the adversaries?’ He^-asws said: ‘I^-asws did not meet anyone (in battle) except he assisted me^-asws against himself’’.[347]

[قال الرضي [رحمه الله تعالى‏] يومئ بذلك إلى تمكن هيبته في القلوب‏]

Al-Razi, may Allah^-azwj the Exalted have Mercy on him, said, ‘He^-asws is gesturing to his^-asws awe into the hearts (of the enemies) enabling him^-asws’.

[325] 319 وَ قَالَ ع‏ لِابْنِهِ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ يَا بُنَيَّ إِنِّي أَخَافُ عَلَيْكَ الْفَقْرَ فَاسْتَعِذْ بِاللَّهِ مِنْهُ فَإِنَّ الْفَقْرَ مَنْقَصَةٌ لِلدِّينِ مَدْهَشَةٌ لِلْعَقْلِ دَاعِيَةٌ لِلْمَقْتِ‏

And he^-asws said to his^-asws son Muhammad: ‘O my^-asws son! I^-asws fear the poverty upon you, so seek Refuge with Allah^-azwj from it, for the poverty is a reducer of the religion, perplexing to the intellect, caller to the hateful ones’’.[348]

320 وَ قَالَ ع‏ لِسَائِلٍ سَأَلَهُ عَنْ مُعْضِلَةٍ [مَسْأَلَةٍ] سَلْ تَفَقُّهاً وَ لَا تَسْأَلْ تَعَنُّتاً فَإِنَّ الْجَاهِلَ الْمُتَعَلِّمَ شَبِيهٌ بِالْعَالِمِ وَ إِنَّ الْعَالِمَ الْمُتَعَسِّفَ [الْمُتَعَنِّتَ‏] شَبِيهٌ بِالْجَاهِلِ الْمُتَعَنِّتِ‏

And he^-asws said: ‘Amir Al-Momineen^-asws said to a questioner asking him^-asws a complicated question: ‘Ask to understand, and do not ask for being obstinate, for the ignorant one student resembles with the scholar (because he is learning), and the intransigent (inflexible) scholar resembles the ignorant one’’.[349]

321 وَ قَالَ ع‏ لِعَبْدِ اللَّهِ بْنِ الْعَبَّاسِ [رَضِيَ اللَّهُ عَنْهُ‏] وَ قَدْ أَشَارَ إِلَيْهِ فِي شَيْ‏ءٍ لَمْ يُوَافِقْ رَأْيَهُ لَكَ أَنْ تُشِيرَ عَلَيَّ وَ أَرَى فَإِنْ [فَإِذَا] عَصَيْتُكَ فَأَطِعْنِي‏

And he^-asws said to Abdullah Bin Al-Abbas, and he^-asws had consulted him regarding something and was not concordant with his^-asws view: ‘For you is to advise to me^-asws and I^-asws take a view. When I^-asws disobey (don’t agree with) you, then follow me^-asws’’.[350]

322 وَ رُوِيَ: أَنَّهُ ع لَمَّا وَرَدَ الْكُوفَةَ قَادِماً مِنْ صِفِّينَ مَرَّ بِالشِّبَامِيِّينَ‏ فَسَمِعَ بُكَاءَ النِّسَاءِ عَلَى قَتْلَى صِفِّينَ وَ خَرَجَ إِلَيْهِ حَرْبُ بْنُ شُرَحْبِيلَ الشِّبَامِيِّ وَ كَانَ مِنْ وُجُوهِ قَوْمِهِ فَقَالَ ع لَهُ أَ تَغْلِبُكُمْ [يَغْلِبُكُمْ‏] نِسَاؤُكُمْ عَلَى مَا أَسْمَعُ أَ لَا تَنْهَوْنَهُنَّ عَنْ هَذَا الرَّنِينِ‏

It is reported that when he^-asws he was coming to Al-Kufa coming back from Siffeen, he^-asws passed by Al-Shamiyeyn. He^-asws heard the wailing of women upon the ones slain at Siffeen, and Harb Bin Shirjeel went to him^-asws, and he was from the (well-known) faces of his community. Are you being overcome by your women upon what I^-asws hear? Will you not end them from this whining?’

وَ أَقْبَلَ حَرْبٌ يَمْشِي مَعَهُ وَ هُوَ ع رَاكِبٌ فَقَالَ ع [لَهُ‏] ارْجِعْ فَإِنَّ مَشْيَ مِثْلِكَ مَعَ مِثْلِي فِتْنَةٌ لِلْوَالِي وَ مَذَلَّةٌ لِلْمُؤْمِنِ‏

And he went walking with him^-asws, and he^-asws was riding. He^-asws said to him: ‘Return, for the walking of the likes of you with the likes of me^-asws is Fitna for the ruler, and humiliation for the Momin’’.[351]

323 وَ قَالَ ع‏ وَ قَدْ مَرَّ بِقَتْلَى الْخَوَارِجِ يَوْمَ النَّهْرَوَانِ بُؤْساً لَكُمْ لَقَدْ ضَرَّكُمْ مَنْ غَرَّكُمْ فَقِيلَ لَهُ مَنْ غَرَّهُمْ يَا أَمِيرَ الْمُؤْمِنِينَ

He^-asws said, and he^-asws had passed by the slain Kharijites on the day of the river: ‘Misery for you all! He has harmed you, the one who deceived you’. It was said to him^-asws, ‘Who deceived them, O Amir Al-Momineen^-asws!?’

فَقَالَ الشَّيْطَانُ الْمُضِلُّ وَ الْأَنْفُسُ [النَّفْسُ‏] الْأَمَّارَةُ بِالسُّوءِ غَرَّتْهُمْ بِالْأَمَانِيِّ وَ فَسَحَتْ لَهُمْ بِالْمَعَاصِي [فِي الْمَعَاصِي‏] وَ وَعَدَتْهُمُ الْإِظْهَارَ فَاقْتَحَمَتْ بِهِمُ النَّارَ

He^-asws said: ‘Satan^-la the misguided, and the soul instructing with the evil, with the hopes, and charmed them into the (acts of) disobedience, and promised them the prevailing (overcoming), but (instead) stormed with them into the Fire’’.[352]

324 وَ قَالَ ع‏ اتَّقُوا مَعَاصِيَ اللَّهِ فِي الْخَلَوَاتِ فَإِنَّ الشَّاهِدَ هُوَ الْحَاكِمُ‏

And he^-asws said: ‘Fear disobedience of Allah^-azwj in the privacy, for the Witnessing One^-azwj is the Judge’’.[353]

325 : وَ قَالَ ع‏ لَمَّا بَلَغَهُ قَتْلُ مُحَمَّدِ بْنِ أَبِي بَكْرٍ [رَضِيَ اللَّهُ عَنْهُ‏]- إِنَّ حُزْنَنَا عَلَيْهِ عَلَى قَدْرِ سُرُورِهِمْ بِهِ إِلَّا أَنَّهُمْ نَقَصُوا [نُقِصُوا] بَغِيضاً وَ نَقَصْنَا [نُقِصْنَا] حَبِيباً

And he^-asws said when the killing of Muhammad Bin Abu Bakr reached him^-asws: ‘Our grief upon him is in accordance with their happiness with it except they are deficient of a hater, and we are deficient of a beloved’’.[354]

326 وَ قَالَ ع: الْعُمُرُ الَّذِي أَعْذَرَ اللَّهُ فِيهِ إِلَى ابْنِ آدَمَ سِتُّونَ سَنَةً

And he^-asws said: ‘The age in which Allah^-azwj Excuses a son of Adam^-as, is sixty years’’.[355]

327 وَ قَالَ ع‏ مَا ظَفِرَ مَنْ ظَفِرَ الْإِثْمُ بِهِ وَ الْغَالِبُ بِالشَّرِّ مَغْلُوبٌ‏

And he^-asws said: ‘He has not succeeded, the one whom the sin has succeeded with, and the one who is overcome with the evil, is the one truly overcome’’.[356]

328 وَ قَالَ ع‏ إِنَّ اللَّهَ سُبْحَانَهُ فَرَضَ فِي أَمْوَالِ الْأَغْنِيَاءِ أَقْوَاتَ الْفُقَرَاءِ فَمَا جَاعَ فَقِيرٌ إِلَّا بِمَا مُتِّعَ بِهِ غَنِيٌّ وَ اللَّهُ تَعَالَى [جَدُّهُ‏] سَائِلُهُمْ عَنْ ذَلِكَ‏

And he^-asws said: ‘Allah^-azwj the glorious has Imposed in wealth of the rich, daily subsistence of the poor. So, a poor one will not be hungry except due to what the rich have enjoyed with it (more than his right), and Allah^-azwj the Exalted will Question them (rich ones) about that (why did they ignored poor?)’’.[357]

329 وَ قَالَ ع‏ الِاسْتِغْنَاءُ عَنِ الْعُذْرِ أَعَزُّ مِنَ الصِّدْقِ بِهِ‏

And he^-asws said: ‘The needlessness from the apologising is dearer than the truthfulness with it (having to ask for an apology)’’.[358]

330 وَ قَالَ ع‏ أَقَلُّ مَا يَلْزَمُكُمْ لِلَّهِ [سُبْحَانَهُ‏] أَلَّا تَسْتَعِينُوا بِنِعَمِهِ عَلَى مَعَاصِيهِ‏

And he^-asws: ‘The least of what necessitates you for Allah^-azwj is that you don’t be assisted by His^-azwj bounties upon disobeying Him^-azwj’’.[359]

331 وَ قَالَ ع‏ إِنَّ اللَّهَ سُبْحَانَهُ جَعَلَ الطَّاعَةَ غَنِيمَةَ الْأَكْيَاسِ‏ عِنْدَ تَفْرِيطِ الْعَجَزَةِ

And he^-asws said: ‘Allah^-azwj the Glorious Made the obedience as a war booty of the clever ones with the excessive inabilities’’.[360]

332 وَ قَالَ ع‏ السُّلْطَانُ وَزَعَةُ اللَّهِ فِي أَرْضِهِ‏

And he^-asws said: ‘The ruler is a distributor of Allah^-azwj in His^-azwj earth’’.[361]

333 وَ قَالَ ع‏ فِي صِفَةِ الْمُؤْمِنِ الْمُؤْمِنُ بِشْرُهُ‏ فِي وَجْهِهِ وَ حُزْنُهُ فِي قَلْبِهِ أَوْسَعُ شَيْ‏ءٍ صَدْراً وَ أَذَلُّ شَيْ‏ءٍ نَفْساً يَكْرَهُ الرِّفْعَةَ وَ يَشْنَأُ السُّمْعَةَ طَوِيلٌ غَمُّهُ بَعِيدٌ هَمُّهُ كَثِيرٌ صَمْتُهُ مَشْغُولٌ وَقْتُهُ شَكُورٌ صَبُورٌ مَغْمُورٌ بِفِكْرَتِهِ ضَنِينٌ‏ بِخَلَّتِهِ‏ سَهْلُ الْخَلِيقَةِ لَيِّنُ الْعَرِيكَةِ نَفْسُهُ أَصْلَبُ مِنَ الصَّلْدِ وَ هُوَ أَذَلُّ مِنَ الْعَبْدِ

And he^-asws said regarding the characteristics of the Momin, his smile is in his face but his grief is in his heart. His chest is the most capacious of things, and his soul is the humblest of things. He dislikes high position and hates to be famous. His grief is long, his concerns are far-reaching, his silence is a lot, his time is pre-occupied. He is thankful, patient, immersed in his thoughts, attached with his privacy, easy-going manners, soft of temperament. He is stronger than the steel, and he is humbler than the slave’’.[362]

334 وَ قَالَ ع‏ لَوْ رَأَى الْعَبْدُ الْأَجَلَ وَ مَصِيرَهُ لَأَبْغَضَ الْأَمَلَ وَ غُرُورَهُ‏

And he^-asws said: ‘If the servant were to see his death and it’s quickness to him, he would hate the long hopes and its deceptions’’.[363]

335 وَ قَالَ ع‏ لِكُلِّ امْرِئٍ فِي مَالِهِ شَرِيكَانِ الْوَارِثُ وَ الْحَوَادِثُ‏

And he^-asws said: ‘For every person from his wealth, there are two participants – the inheritors and the accidents (destruction of resources)’’.[364]

336 وَ قَالَ ع‏ الْمَسْئُولُ حُرٌّ حَتَّى يَعِدَ

And he^-asws said: ‘The one questioned is free until he promises (then becomes a slave of his given words)’’.[365]

337 وَ قَالَ ع‏ الدَّاعِي بِلَا عَمَلٍ كَالرَّامِي بِلَا وَتَرٍ

And he^-asws said: ‘The one who supplicates without (having done) deeds is like the shooter (of arrows) without a bow string’’.[366]

338 وَ قَالَ ع‏ الْعِلْمُ عِلْمَانِ مَطْبُوعٌ وَ مَسْمُوعٌ‏ وَ لَا يَنْفَعُ الْمَسْمُوعُ إِذَا لَمْ يَكُنِ الْمَطْبُوعُ‏

And he^-asws said: ‘The knowledge is two (types of) knowledge: written, and spoken, and the heard will not benefit when it does not become the written’’.[367]

339 وَ قَالَ ع‏ صَوَابُ الرَّأْيِ بِالدُّوَلِ يُقْبِلُ بِإِقْبَالِهَا وَ يَذْهَبُ بِذَهَابِهَا [يُدْبِرُ بِإِدْبَارِهَا]

And he^-asws said: ‘The correctness of the opinion is with the management – it comes with its coming and goes with its going’’.[368]

340 وَ قَالَ ع‏ الْعَفَافُ زِينَةُ الْفَقْرِ وَ الشُّكْرُ زِينَةُ الْغِنَى‏

And he^-asws said: ‘The chastity is an adornment of the poverty, and the thanks (appreciation) is an adornment of the riches’’[369]

341 وَ قَالَ ع‏ يَوْمُ الْعَدْلِ عَلَى الظَّالِمِ أَشَدُّ مِنْ يَوْمِ الْجَوْرِ عَلَى الْمَظْلُومِ‏

And he^-asws said: ‘The day of justice upon the oppressor will be severer than the day of tyranny (was) upon the oppressed’’[370]

342 وَ قَالَ ع‏ الْغِنَى الْأَكْبَرُ الْيَأْسُ عَمَّا فِي أَيْدِي النَّاسِ‏

And he^-asws said: ‘The greatest riches are despair from what is in the hands of the people’’.[371]

343 وَ قَالَ ع‏ الْأَقَاوِيلُ مَحْفُوظَةٌ وَ السَّرَائِرُ مَبْلُوَّةٌ وَ كُلُّ نَفْسٍ بِما كَسَبَتْ رَهِينَةٌ وَ النَّاسُ مَنْقُوصُونَ‏ مَدْخُولُونَ‏ إِلَّا مَنْ عَصَمَ اللَّهُ سَائِلُهُمْ مُتَعَنِّتٌ وَ مُجِيبُهُمْ مُتَكَلِّفٌ

And he^-asws said: ‘The words are preserved and the actions are a trial: Every soul would be held for what it earns [74:38], and the people are deficient, meddled with, except the one whom Allah^-azwj Protects. Their questioner confuses and their loving one causes encumberment (hardship).

يَكَادُ أَفْضَلُهُمْ رَأْياً يَرُدُّهُ عَنْ فَضْلِ رَأْيِهِ [الرِّضَا] الرِّضَى وَ السُّخْطُ وَ يَكَادُ أَصْلَبُهُمْ عُوداً تَنْكَؤُهُ‏ اللَّحْظَةُ وَ تَسْتَحِيلُهُ‏ الْكَلِمَةُ الْوَاحِدَةُ

Their best of opinion giver almost retracts it from the grace of his opinion by the satisfaction and dissatisfaction, and their most solid of wisdom could be diverted by a single glance and one phrase can transform him’’.[372]

344 وَ قَالَ ع: مَعَاشِرَ النَّاسِ اتَّقُوا اللَّهَ فَكَمْ مِنْ مُؤَمِّلٍ مَا لَا يَبْلُغُهُ وَ بَانٍ مَا لَا يَسْكُنُهُ وَ جَامِعٍ مَا سَوْفَ يَتْرُكُهُ وَ لَعَلَّهُ مِنْ بَاطِلٍ جَمَعَهُ وَ مِنْ حَقٍّ مَنَعَهُ أَصَابَهُ حَرَاماً وَ احْتَمَلَ بِهِ آثَاماً

And he^-asws said: ‘Community of people, fear Allah^-azwj! How many a hoping one hopes for what he cannot achieve, and a builder who does not dwell in it, and an amasser what he will soon be leaving it, and perhaps he had collected it from false means and from a right he had prevented, and borne sins due to it.

فَبَاءَ بِوِزْرِهِ وَ قَدِمَ عَلَى رَبِّهِ آسِفاً لَاهِفاً قَدْ خَسِرَ الدُّنْيا وَ الْآخِرَةَ ذلِكَ هُوَ الْخُسْرانُ الْمُبِينُ‏

Thus, he was with its burden and he went forward to his Lord^-azwj in regret, sorrowful, losing the world and the Hereafter. That is the clear loss [22:11]’’.[373]

345 وَ قَالَ ع‏ مِنَ الْعِصْمَةِ تَعَذُّرُ الْمَعَاصِي‏

And he^-asws said: ‘Refraining from sins is like obeying (Allah^-azwj)’’.[374]

346 وَ قَالَ ع‏ مَاءُ وَجْهِكَ جَامِدٌ يُقْطِرُهُ السُّؤَالُ فَانْظُرْ عِنْدَ مَنْ تُقْطِرُهُ‏

And he^-asws said: ‘Water (dignity) of your face is solid, the begging makes it drip, therefore look (consider) in whose presence you are dripping it’’.[375]

347 وَ قَالَ ع‏ الثَّنَاءُ بِأَكْثَرَ مِنَ الِاسْتِحْقَاقِ مَلَقٌ‏ وَ التَّقْصِيرُ عَنِ الِاسْتِحْقَاقِ عِيٌّ أَوْ حَسَدٌ

And he^-asws said: ‘The praise with more than the deserving, is flattery, and the deficiency from the deserving is either a fault or envy’’.[376]

348 وَ قَالَ ع‏ أَشَدُّ الذُّنُوبِ مَا اسْتَهَانَ بِهِ صَاحِبُهُ [صَاحِبُهَا]

And he^-asws said: ‘The severest of the sins is what its committer takes lightly with it (underestimates)’’.[377]

349 وَ قَالَ ع‏ مَنْ نَظَرَ فِي عَيْبِ نَفْسِهِ اشْتَغَلَ عَنْ عَيْبِ غَيْرِهِ وَ مَنْ رَضِيَ بِرِزْقِ اللَّهِ لَمْ يَحْزَنْ عَلَى مَا فَاتَهُ وَ مَنْ سَلَّ سَيْفَ الْبَغْيِ قُتِلَ بِهِ

And he^-asws said: ‘One who looks into his own faults will be too pre-occupied from faulting others; and the one who is satisfied with the sustenance of Allah^-azwj will not grieve upon what is lost from him; and the one who unsheathes a sword of rebellion will be killed by it.

وَ مَنْ كَابَدَ الْأُمُورَ عَطِبَ‏ وَ مَنِ اقْتَحَمَ اللُّجَجَ غَرِقَ وَ مَنْ دَخَلَ مَدَاخِلَ السُّوءِ اتُّهِمَ وَ مَنْ كَثُرَ كَلَامُهُ كَثُرَ خَطَؤُهُ وَ مَنْ كَثُرَ خَطَؤُهُ قَلَّ حَيَاؤُهُ وَ مَنْ قَلَّ حَيَاؤُهُ قَلَّ وَرَعُهُ وَ مَنْ قَلَّ وَرَعُهُ مَاتَ قَلْبُهُ وَ مَنْ مَاتَ قَلْبُهُ دَخَلَ النَّارَ

And the one toils in the affairs without preparation will lose; and the one who storms into the depths will drown; and the one who enters an evil entrance will be accused; and the one whose talk is a lot his mistakes will be a lot, and the one whose mistakes are a lot his shame would be little (becomes shameless), and one whose shame is a little, his devoutness will be little, and one whose devoutness is little his heart will die, and one whose heart is dead will enter the Fire.

وَ مَنْ نَظَرَ فِي عُيُوبِ [غَيْرِهِ‏] النَّاسِ فَأَنْكَرَهَا ثُمَّ رَضِيَهَا لِنَفْسِهِ فَذَلِكَ الْأَحْمَقُ بِعَيْنِهِ وَ الْقَنَاعَةُ مَالٌ لَا يَنْفَدُ وَ مَنْ أَكْثَرَ مِنْ ذِكْرِ الْمَوْتِ رَضِيَ مِنَ الدُّنْيَا بِالْيَسِيرِ وَ مَنْ عَلِمَ أَنَّ كَلَامَهُ مِنْ عَمَلِهِ قَلَّ كَلَامُهُ إِلَّا فِيمَا يَعْنِيهِ‏

And one who looks into faults of other people, so he dislikes these, then he is satisfied with these being for himself, so that is the idiot, exactly; and the contentment is wealth which does not deplete; and the one frequents from remembering the death will be satisfied with the little from the world; and the one who knows that talk is from his deeds, his talk will be little except regarding what concerns him’’.[378]

350 وَ قَالَ ع‏ لِلظَّالِمِ مِنَ الرِّجَالِ ثَلَاثُ عَلَامَاتٍ يَظْلِمُ مَنْ فَوْقَهُ بِالْمَعْصِيَةِ وَ مَنْ دُونَهُ بِالْغَلَبَةِ وَ يُظَاهِرُ الْقَوْمَ الظَّلَمَةَ

And he^-asws said: ‘For the oppressor from the men, there are three signs – he oppresses the one above him with the disobedience, and the one below him with the overcoming, and he supports the unjust people’’.[379]

351 وَ قَالَ ع‏ عِنْدَ تَنَاهِي الشِّدَّةِ تَكُونُ الْفَرْجَةُ وَ عِنْدَ تَضَايُقِ حَلَقِ الْبَلَاءِ يَكُونُ الرَّخَاءُ

And he^-asws said: ‘At the peak of the adversities the relief takes place, and at the tightening of the chain of afflictions, the prosperity takes place’’.[380]

352 وَ قَالَ ع‏ لِبَعْضِ أَصْحَابِهِ لَا تَجْعَلَنَّ أَكْثَرَ شُغُلِكَ بِأَهْلِكَ وَ وَلَدِكَ فَإِنْ يَكُنْ أَهْلُكَ وَ وَلَدُكَ أَوْلِيَاءَ اللَّهِ فَإِنَّ اللَّهَ لَا يُضِيعُ أَوْلِيَاءَهُ وَ إِنْ يَكُونُوا أَعْدَاءَ اللَّهِ فَمَا هَمُّكَ وَ شُغُلُكَ بِأَعْدَاءِ اللَّهِ‏

And he^-asws said to one of his^-asws companions: ‘Do not make most of your pre-occupation to be with your family and your children, for if your family and your children are friends of Allah^-azwj, then Allah^-azwj will not Waste His^-azwj friends, and if they happen to be enemies of Allah^-azwj, then what is your concern and pre-occupation with the enemies of Allah^-azwj?’’[381]

353 وَ قَالَ ع‏ أَكْبَرُ الْعَيْبِ أَنْ تَعِيبَ مَا فِيكَ مِثْلُهُ‏

And he^-asws said: ‘The greatest fault is if you were to fault (others) of what is in you similar to it’’.[382]

354 وَ هَنَّأَ بِحَضْرَتِهِ رَجُلٌ رَجُلًا [آخَرَ] بِغُلَامٍ وُلِدَ لَهُ فَقَالَ لَهُ لِيَهْنِئْكَ الْفَارِسُ

And a man congratulated a man in his^-asws presence for the boy having been born for him. He^-asws said: ‘Congratulations for the (birth of the) horseman’.

فَقَالَ ع لَا تَقُلْ ذَلِكَ وَ لَكِنْ قُلْ شَكَرْتَ الْوَاهِبَ وَ بُورِكَ لَكَ فِي الْمَوْهُوبِ وَ بَلَغَ أَشُدَّهُ وَ رُزِقْتَ بِرَّهُ‏

He^-asws said: ‘Do not say that, but say, ‘Thank the Benefactor, Blessings be for you in your gift, and may he reach the adulthood and be Graced the righteousness’’.[383]

355 وَ بَنَى رَجُلٌ مِنْ عُمَّالِهِ بِنَاءً فَخْماً فَقَالَ ع أَطْلَعَتِ الْوَرِقُ‏ رُءُوسَهَا إِنَّ الْبِنَاءَ يَصِفُ لَكَ الْغِنَى‏

A man from his^-asws office bearers built a luxurious house, so Ali^-asws said: ‘The silver is showing its head. Surely, the building describes the riches for you’’.[384]

356 وَ قِيلَ لَهُ ع لَوْ سُدَّ عَلَى رَجُلٍ بَابُ [بَيْتٍ‏] بَيْتِهِ وَ تُرِكَ فِيهِ مِنْ أَيْنَ كَانَ يَأْتِيهِ رِزْقُهُ ‏

And it was said to him^-asws, ‘If the door of a house were to be closed upon a man and he is left in it, where would his sustenance come from?’

فَقَالَ ع مِنْ حَيْثُ يَأْتِيهِ أَجَلُهُ

He^-asws said: ‘Where his death would come from’’.[385]

357 وَ عَزَّى قَوْماً عَنْ مَيِّتٍ مَاتَ لَهُمْ فَقَالَ ع إِنَّ هَذَا الْأَمْرَ لَيْسَ [بِكُمْ‏] لَكُمْ بَدَأَ وَ لَا إِلَيْكُمُ انْتَهَى وَ قَدْ كَانَ صَاحِبُكُمْ هَذَا يُسَافِرُ

And he^-asws consoled a people about a deceased of theirs who had died. He^-asws said: ‘This matter hasn’t begun with you nor will it end to you, and this companion of yours has travelled’.

[فَقَالُوا نَعَمْ

They said, ‘Yes’.

قَالَ‏] فَعُدُّوهُ فِي بَعْضِ [سَفَرَاتِهِ‏] أَسْفَارِهِ فَإِنْ قَدِمَ عَلَيْكُمْ وَ إِلَّا قَدِمْتُمْ عَلَيْهِ‏

He^-asws said: ‘So bid him farewell in one of his journeys. Either he will arrive to you or else you will be joining to him’’.[386]

358 وَ قَالَ ع‏ أَيُّهَا النَّاسُ [لِيَرَاكُمُ [لَيَرَاكُمُ‏]] لِيَرَكُمُ اللَّهُ مِنَ النِّعْمَةِ وَجِلِينَ‏ كَمَا يَرَاكُمْ مِنَ النِّقْمَةِ فَرِقِينَ‏ إِنَّهُ مَنْ وُسِّعَ عَلَيْهِ فِي ذَاتِ يَدِهِ فَلَمْ يَرَ ذَلِكَ اسْتِدْرَاجاً فَقَدْ أَمِنَ مَخُوفاً وَ مَنْ ضُيِّقَ عَلَيْهِ فِي ذَاتِ يَدِهِ فَلَمْ يَرَ ذَلِكَ اخْتِبَاراً فَقَدْ ضَيَّعَ مَأْمُولًا

And he^-asws said: ‘O you people! Let Allah^-azwj See you all fearing from the bounties just as He^-azwj Sees you fearing from the Punishment! There are two sects – one who is Expanded upon him regarding what is in his hands, so he does not see that as a gradual enticement, so he has believed fearfully, and one who has constraints upon him regarding what is in his hands, so he does not see that as a Test, so he is so that he has lost hope’’.[387]

359 وَ قَالَ ع‏ يَا أَسْرَى الرَّغْبَةِ [اقْصُرُوا] أَقْصِرُوا فَإِنَّ الْمُعَرِّجَ‏ عَلَى الدُّنْيَا لَا يَرُوعُهُ‏ مِنْهَا إِلَّا صَرِيفُ‏ أَنْيَابِ الْحِدْثَانِ‏

And he^-asws said: ‘O captives of the desires! Shorten (your desires), for the one inclining towards the world will not be saturated from it except the pain of hardships.

أَيُّهَا النَّاسُ تَوَلَّوْا [عَنْ‏] مِنْ أَنْفُسِكُمْ تَأْدِيبَهَا وَ اعْدِلُوا بِهَا عَنْ [ضِرَايَةِ] ضَرَاوَةِ عَادَاتِهَا

O you people! Turn yourselves away from its disciplines and equate with it from ferocity of its habits!’’[388]

360 وَ قَالَ ع‏ لَا تَظُنَّنَّ بِكَلِمَةٍ خَرَجَتْ مِنْ أَحَدٍ سُوءاً وَ أَنْتَ تَجِدُ لَهَا فِي الْخَيْرِ مُحْتَمَلًا

And he^-asws said: ‘Do not think of a phrase emerging from anyone as being evil while you can find for it a carrier regarding the good (meaning)’’.[389]

361 وَ قَالَ ع‏ إِذَا كَانَتْ لَكَ إِلَى اللَّهِ سُبْحَانَهُ حَاجَةٌ فَابْدَأْ بِمَسْأَلَةِ الصَّلَاةِ عَلَى رَسُولِهِ ص ثُمَّ سَلْ حَاجَتَكَ فَإِنَّ اللَّهَ أَكْرَمُ مِنْ أَنْ يُسْأَلَ حَاجَتَيْنِ‏ فَيَقْضِيَ إِحْدَاهُمَا وَ يَمْنَعَ الْأُخْرَى‏

And he^-asws said: ‘If there were to be a need for you to Allah^-azwj the Glorious, then begin with asking for the Salawaat upon His^-azwj Rasool^-saww, then ask your need for Allah^-azwj is more Honourable than to be asked two needs, so He^-azwj Fulfils one and Refuses the other’’.[390]

362 وَ قَالَ ع‏ مَنْ ضَنَ‏ بِعِرْضِهِ فَلْيَدَعِ الْمِرَاءَ

And he^-asws said: ‘One (wanting to) withhold the honour, let him leave the bitter arguments’’.[391]

363 وَ قَالَ ع‏ مِنَ الْخُرْقِ‏ الْمُعَاجَلَةُ قَبْلَ الْإِمْكَانِ وَ الْأَنَاةُ بَعْدَ الْفُرْصَةِ

And he^-asws said: ‘From the clumsiness is the hastiness before the enablement, and the laziness after (having) the opportunity’’.[392]

364 وَ قَالَ ع‏ لَا تَسْأَلْ عَمَّا [لَمْ يَكُنْ‏] لَا يَكُونُ فَفِي الَّذِي قَدْ كَانَ لَكَ شُغُلٌ‏

And he^-asws said: ‘Do not ask about what has not happened yet, for regarding that which has already happened, there is a pre-occupation’’.[393]

365 وَ قَالَ ع‏ الْفِكْرُ مِرْآةٌ صَافِيَةٌ وَ الِاعْتِبَارُ مُنْذِرٌ نَاصِحٌ وَ كَفَى أَدَباً لِنَفْسِكَ تَجَنُّبُكَ‏ مَا كَرِهْتَهُ لِغَيْرِكَ‏

And he^-asws said: ‘The contemplation is a clear mirror, and taking the lesson is a warner, an adviser, and it suffices as an education for yourself to shun what you dislike for others’’.[394]

366 وَ قَالَ ع‏ الْعِلْمُ مَقْرُونٌ بِالْعَمَلِ فَمَنْ عَلِمَ عَمِلَ وَ الْعِلْمُ يَهْتِفُ بِالْعَمَلِ‏ فَإِنْ [أَجَابَ‏] أَجَابَهُ وَ إِلَّا ارْتَحَلَ عَنْهُ‏

And he^-asws said: ‘The knowledge is paired with the deed, so the ones who knows, should act; and the knowledge is called by the deed, so if it answers it (fine), or else it departs from him’’.[395]

367 وَ قَالَ ع‏ يَا أَيُّهَا النَّاسُ مَتَاعُ الدُّنْيَا حُطَامٌ‏ مُوبِئٌ‏ فَتَجَنَّبُوا [مَرْعَاةً] مَرْعَاهُ‏ قُلْعَتُهَا أَحْظَى‏ مِنْ طُمَأْنِينَتِهَا وَ بُلْغَتُهَا أَزْكَى‏ مِنْ ثَرْوَتِهَا حُكِمَ عَلَى [مُكْثِرِيهَا] مُكْثِرٍ مِنْهَا بِالْفَاقَةِ وَ [أُغْنِيَ‏] أُعِينَ مَنْ غَنِيَ عَنْهَا بِالرَّاحَةِ

And he^-asws said: ‘O you people! Chattels of the world are debris full of pestilence, therefore stay aside from its pastures. Leaving it is better than being reassured to it, and its daily subsistence is cleaner than its riches. The destitution is decided upon ones of abundance, and the ones staying away from it is assisted with the comfort.

مَنْ رَاقَهُ زِبْرِجُهَا أَعْقَبَتْ نَاظِرَيْهِ كَمَهاً وَ مَنِ اسْتَشْعَرَ الشَّغَفَ بِهَا مَلَأَتْ ضَمِيرَهُ أَشْجَاناً لَهُنَّ رَقْصٌ عَلَى سُوَيْدَاءِ قَلْبِهِ هَمٌّ يَشْغَلُهُ وَ هَمٌّ يَحْزُنُهُ كَذَلِكَ حَتَّى يُؤْخَذَ بِكَظَمِهِ‏ فَيُلْقَى بِالْفَضَاءِ مُنْقَطِعاً أَبْهَرَاهُ هَيِّناً عَلَى اللَّهِ فَنَاؤُهُ وَ عَلَى الْإِخْوَانِ إِلْقَاؤُهُ

One dazzled by its attractions, it will blind both his eyes, and the one feeling the passion for it, his chest will be filled with sorrows for these, alternating upon the darkness of his heart with worries pre-occupying him, and worries grieving him. Like that (he will be) until he is seized by his throat and thrown in the open ground, his aortas having been cut. It is easy unto Allah^-azwj to Annihilate him, and upon the brethren to throw him (in the grave).

وَ إِنَّمَا يَنْظُرُ الْمُؤْمِنُ إِلَى الدُّنْيَا بِعَيْنِ الِاعْتِبَارِ وَ يَقْتَاتُ مِنْهَا بِبَطْنِ الِاضْطِرَارِ وَ يَسْمَعُ فِيهَا بِأُذُنِ الْمَقْتِ وَ الْإِبْغَاضِ إِنْ قِيلَ أَثْرَى قِيلَ أَكْدَى‏ وَ إِنْ فُرِحَ لَهُ بِالْبَقَاءِ حُزِنَ لَهُ بِالْفَنَاءِ هَذَا وَ لَمْ يَأْتِهِمْ يَوْمٌ فِيهِ يُبْلِسُونَ‏.

And rather, the Momin looks at the world with an eye of taking lesson and suffice from it with a belly of the desperate one and hears from it with an ear of enmity and hatred. If it is said, ‘He is rich’, it is said, ‘He is destitute’, and if there is happiness for him with the remaining, there is grief for him with the annihilation. This, and a day has yet to come to them wherein they will be despairing’’.[396]

368 وَ قَالَ ع‏ إِنَّ اللَّهَ سُبْحَانَهُ وَضَعَ الثَّوَابَ عَلَى طَاعَتِهِ وَ الْعِقَابَ عَلَى مَعْصِيَتِهِ ذِيَادَةً لِعِبَادِهِ عَنْ نِقْمَتِهِ وَ حِيَاشَةً لَهُمْ إِلَى جَنَّتِهِ‏

And he^-asws said: ‘Allah^-azwj the Glorious Placed the Rewards upon His^-azwj obedience and the Punishment upon His^-azwj disobedience, as an increase for His^-azwj servants of His^-azwj Scourge (Torment), and as an ushering for them to His^-azwj Paradise’’.[397]

369 وَ قَالَ ع‏ يَأْتِي عَلَى النَّاسِ زَمَانٌ لَا يَبْقَى فِيهِمْ مِنَ الْقُرْآنِ إِلَّا رَسْمُهُ وَ مِنَ الْإِسْلَامِ إِلَّا اسْمُهُ وَ مَسَاجِدُهُمْ يَوْمَئِذٍ عَامِرَةٌ مِنَ الْبِنَاءِ خَرَابٌ مِنَ الْهُدَى سُكَّانُهَا وَ عُمَّارُهَا شَرُّ أَهْلِ الْأَرْضِ مِنْهُمْ تَخْرُجُ الْفِتْنَةُ وَ إِلَيْهِمْ تَأْوِي الْخَطِيئَةُ

And he^-asws said: ‘There shall come a time upon the people, there will not remain among them, from the Quran except its ritual, and from Al-Islam except its name. Their Masjids in those days would be built up of the construction, in ruins of the guidance, and its dwellers and its religious ones would be the evilest of the people of the earth. The Fitna would come out from them and to them will the sins shelter.

يَرُدُّونَ مَنْ شَذَّ عَنْهَا فِيهَا وَ يَسُوقُونَ مَنْ تَأَخَّرَ عَنْهَا إِلَيْهَا يَقُولُ اللَّهُ سُبْحَانَهُ فَبِي حَلَفْتُ لَأَبْعَثَنَّ عَلَى أُولَئِكَ فِتْنَةً [أَتْرُكُ‏] تَتْرُكُ الْحَلِيمَ فِيهَا حَيْرَانَ وَ قَدْ فَعَلَ وَ نَحْنُ نَسْتَقِيلُ اللَّهَ عَثْرَةَ الْغَفْلَةِ

They will return the one who turns away from it, to it, and they would usher the one staying back from it, to it. Allah^-azwj the Glorious Says: “I^-azwj Swear by Myself^-azwj! I^-saww shall Send such Fitna upon them, it will leave the wise ones to be confused during it!” And He^-azwj will Do so, and we seek Pardon of Allah^-azwj for the stumbles of neglect’’[398]

370 وَ رُوِيَ أَنَّهُ ع قَلَّمَا اعْتَدَلَ بِهِ الْمِنْبَرُ إِلَّا قَالَ أَمَامَ [خُطْبَتِهِ‏] الْخُطْبَةِ أَيُّهَا النَّاسُ اتَّقُوا اللَّهَ فَمَا خُلِقَ امْرُؤٌ عَبَثاً فَيَلْهُوَ وَ لَا تُرِكَ سُدًى فَيَلْغُوَ

‘It is reported that whenever he^-asws sat evenly upon the pulpit, he^-asws said before his^-asws sermon: ‘O you people! Fear Allah^-azwj, for no person has been Created in vain, but he plays around and does not leave the vanity, so he wanders aimlessly.

وَ مَا دُنْيَاهُ الَّتِي تَحَسَّنَتْ لَهُ بِخَلَفٍ مِنَ الْآخِرَةِ الَّتِي قَبَّحَهَا سُوءُ النَّظَرِ عِنْدَهُ وَ مَا الْمَغْرُورُ الَّذِي ظَفِرَ مِنَ الدُّنْيَا بِأَعْلَى هِمَّتِهِ كَالْآخَرِ الَّذِي ظَفِرَ مِنَ الْآخِرَةِ بِأَدْنَى سُهْمَتِهِ‏.

And what is his world which has improved for him as a replacement from the Hereafter which he has uglified it as being of evil consideration in his view? And what is the deceived who is successful from the world at his top concern, like the other one who is successful from the Hereafter with his lesser share (from the world)?’’[399]

371 وَ قَالَ ع‏ لَا شَرَفَ أَعْلَى مِنَ الْإِسْلَامِ وَ لَا عِزَّ أَعَزُّ مِنَ التَّقْوَى وَ لَا مَعْقِلَ أَحْسَنُ مِنَ الْوَرَعِ وَ لَا شَفِيعَ أَنْجَحُ مِنَ التَّوْبَةِ وَ لَا كَنْزَ أَغْنَى مِنَ الْقَنَاعَةِ وَ لَا مَالَ أَذْهَبُ لِلْفَاقَةِ مِنَ [الرِّضَا] الرِّضَى بِالْقُوتِ

And he^-asws: ‘There is no nobility higher than Al-Islam, nor any honour more honourable than the piety, nor any fortress most excellent than the devoutness, nor any intercede(r) more beneficial than the repentance, nor any treasure of more riches than the contentment, nor any wealth more of a remover of the destitution than the satisfaction with the daily subsistence.

وَ مَنِ اقْتَصَرَ عَلَى بُلْغَةِ الْكَفَافِ فَقَدِ انْتَظَمَ‏ الرَّاحَةَ وَ تَبَوَّأَ خَفْضَ الدَّعَةِ وَ [الدَّعَةُ] الرَّغْبَةُ مِفْتَاحُ النَّصَبِ‏ وَ مَطِيَّةُ التَّعَبِ وَ الْحِرْصُ وَ الْكِبْرُ وَ الْحَسَدُ دَوَاعٍ إِلَى التَّقَحُّمِ فِي الذُّنُوبِ وَ الشَّرُّ [جَامِعٌ لِمَسَاوِئِ‏] جَامِعُ مَسَاوِئِ الْعُيُوبِ‏

And one who confines (himself) upon the extent of sufficiency so he has succeeded with the comfort and his abode will be in ease; and the desire is a key to the toiling and the tiring rider, while the greed, and the arrogance, and the envy call to the storming into the sins, and the evil is a collection of bad faults’’.[400]

372 وَ قَالَ ع‏ لِجَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ يَا جَابِرُ قِوَامُ الدِّينِ وَ الدُّنْيَا بِأَرْبَعَةٍ

And he^-asws said to Jabir Bin Abdullah Al-Ansari: ‘O Jabir! The pillars of the religion and the world are four: –

عَالِمٍ [يَسْتَعْمِلُ‏] مُسْتَعْمِلٍ عِلْمَهُ وَ جَاهِلٍ لَا يَسْتَنْكِفُ أَنْ يَتَعَلَّمَ وَ جَوَادٍ لَا يَبْخَلُ بِمَعْرُوفِهِ وَ فَقِيرٍ لَا يَبِيعُ آخِرَتَهُ بِدُنْيَاهُ

A scholar who utilises his knowledge, and an ignorant one who does not refuse to learn, and a generous one who is not stingy with his acts of kindness, and a poor one who does not sell his Hereafter for his world.

فَإِذَا ضَيَّعَ الْعَالِمُ عِلْمَهُ اسْتَنْكَفَ‏ الْجَاهِلُ أَنْ يَتَعَلَّمَ وَ إِذَا بَخِلَ الْغَنِيُّ بِمَعْرُوفِهِ بَاعَ الْفَقِيرُ آخِرَتَهُ بِدُنْيَاهُ

But, when the scholar wastes his knowledge, and the ignorant one refuses to learn, and when the rich one is stingy with his acts of goodness, and the poor ones sells the Hereafter for his world (the world would turn back on its heels).

يَا جَابِرُ مَنْ كَثُرَتْ [نِعْمَةُ] نِعَمُ اللَّهِ عَلَيْهِ كَثُرَتْ حَوَائِجُ النَّاسِ إِلَيْهِ فَمَنْ قَامَ [بِمَا يَجِبُ لِلَّهِ عَرَّضَ نِعْمَةَ اللَّهِ لِدَوَامِهَا وَ مَنْ ضَيَّعَ مَا يَجِبُ لِلَّهِ فِيهَا عَرَّضَ نِعْمَتَهُ لِزَوَالِهَا]

O Jabir! One upon whom the bounties are a lot, the needs of the people to him will be a lot. The one who stands with what is obligated for Allah^-azwj would expose the bounties of Allah^-azwj for its permanency, and the one wastes what is obligated for Allah^-azwj regarding these, would expose his bounties to their decline.

لِلَّهِ فِيهَا بِمَا يَجِبُ فِيهَا عَرَّضَهَا لِلدَّوَامِ وَ الْبَقَاءِ وَ مَنْ لَمْ يَقُمْ فِيهَا بِمَا يَجِبُ عَرَّضَهَا لِلزَّوَالِ وَ الْفَنَاءِ

Standing in these with what obligated regarding these, exposes to the constancy and the lasting, and the one who does not stand regarding these with what obligated, exposes them to the decline and annihilation’’.[401]

373 وَ رَوَى ابْنُ جَرِيرٍ الطَّبَرِيُّ فِي تَارِيخِهِ: عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى الْفَقِيهِ وَ كَانَ مِمَّنْ خَرَجَ لِقِتَالِ الْحَجَّاجِ مَعَ ابْنِ الْأَشْعَثِ أَنَّهُ قَالَ فِيمَا كَانَ يَحُضُّ بِهِ النَّاسَ عَلَى الْجِهَادِ إِنِّي سَمِعْتُ عَلِيّاً رَفَعَ اللَّهُ دَرَجَتَهُ فِي الصَّالِحِينَ وَ أَثَابَهُ ثَوَابَ الشُّهَدَاءِ وَ الصِّدِّيقِينَ يَقُولُ يَوْمَ لَقِينَا أَهْلَ الشَّامِ أَيُّهَا الْمُؤْمِنُونَ إِنَّهُ مَنْ رَأَى عُدْوَاناً يُعْمَلُ بِهِ وَ مُنْكَراً يُدْعَى إِلَيْهِ فَأَنْكَرَهُ بِقَلْبِهِ فَقَدْ سَلِمَ وَ بَرِئَ‏

It is reported by Ibn Jareer Al Tabari in his history, from Abdul Rahman Bin Abu Layli Al Faqeeh, and he was from the ones who went out to fighting Al Hajjaj along with Al-Ash’as. He said regarding what happened urging the people upon the Jihad,

‘I heard Ali^-asws, may Allah^-azwj Raise his^-asws rank among the righteous ones, and Reward him^-asws the reward of the Martyrs, and the truthful, saying on the day he^-asws met the people of Syria (in battle): ‘O you Momineen! The one who sees our^-asws enemies working evil calling (others) to it, and he dislikes it by his heart, so he is safe and is innocent.

وَ مَنْ أَنْكَرَهُ بِلِسَانِهِ فَقَدْ أُجِرَ وَ هُوَ أَفْضَلُ مِنْ صَاحِبِهِ وَ مَنْ أَنْكَرَهُ بِالسَّيْفِ لِتَكُونَ‏ كَلِمَةُ اللَّهِ هِيَ الْعُلْيا وَ كَلِمَةُ الظَّالِمِينَ هِيَ السُّفْلَى فَذَلِكَ الَّذِي أَصَابَ سَبِيلَ الْهُدَى وَ قَامَ عَلَى الطَّرِيقِ وَ [نُوِّرَ] نَوَّرَ فِي قَلْبِهِ الْيَقِينُ‏

And one who denies by his tongue so he has a recompense and he is superior than his companions. And one who denies it with the sword so the Word of Allah^-azwj would be the top, and word of the unjust to be lower, so that is the one who has achieved the way of guidance and has stood upon the path and the certainty would radiate in his heart’’[402]

374 وَ [قَالَ ع‏] فِي كَلَامٍ آخَرَ لَهُ [غَيْرِ هَذَا] يَجْرِي هَذَا الْمَجْرَى: فَمِنْهُمُ الْمُنْكِرُ لِلْمُنْكَرِ بِيَدِهِ وَ لِسَانِهِ وَ قَلْبِهِ فَذَلِكَ الْمُسْتَكْمِلُ لِخِصَالِ الْخَيْرِ وَ مِنْهُمُ الْمُنْكِرُ بِلِسَانِهِ وَ قَلْبِهِ وَ التَّارِكُ بِيَدِهِ فَذَلِكَ مُتَمَسِّكٌ بِخَصْلَتَيْنِ مِنْ خِصَالِ الْخَيْرِ وَ مُضَيِّعٌ خَصْلَةً

And he^-asws said in another speech of his^-asws, other than this, flowing this flow: ‘From them is the one disliking the evil, by his hands, and his tongue and his heart. That is one of complete good characteristics; and from them is one disliking (the evil) by his tongue and his heart, and neglects (disliking by) his hands, so that is the one who has withheld two characteristics from the good characteristics and a waster of one characteristic.

وَ مِنْهُمُ الْمُنْكِرُ بِقَلْبِهِ وَ التَّارِكُ بِيَدِهِ وَ لِسَانِهِ- [فَذَاكَ‏] فَذَلِكَ الَّذِي ضَيَّعَ أَشْرَفَ الْخَصْلَتَيْنِ‏ مِنَ الثَّلَاثِ وَ تَمَسَّكَ بِوَاحِدَةٍ

And from them is the one disliking with his heart, and he neglects (disliking) by his hand and his tongue, so that is the one who wastes the two nobler characteristics from the three and withholds with one. 

وَ مِنْهُمْ تَارِكٌ لِإِنْكَارِ الْمُنْكَرِ بِلِسَانِهِ وَ قَلْبِهِ وَ يَدِهِ فَذَلِكَ مَيِّتُ الْأَحْيَاءِ

And from them is the one neglecting disliking the evil, by his tongue and his heart and his hand, so that is a living dead.

وَ مَا أَعْمَالُ الْبِرِّ كُلُّهَا وَ الْجِهَادُ فِي سَبِيلِ اللَّهِ عِنْدَ الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنْ الْمُنْكَرِ إِلَّا كَنَفْثَةٍ فِي بَحْرٍ لُجِّيٍ‏

And the righteous deeds, all of them, and the Jihad in the Way of Allah^-azwj, in comparison with instructing with the act of kindness and forbidding from the evil isn’t except like the spit in the turbulent sea.

وَ إِنَّ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ لَا يُقَرِّبَانِ مِنْ أَجَلٍ وَ لَا يَنْقُصَانِ مِنْ رِزْقٍ وَ أَفْضَلُ مِنْ ذَلِكَ كُلِّهِ كَلِمَةُ عَدْلٍ عِنْدَ إِمَامٍ جَائِرٍ

And instructing with the act of kindness and forbidding from the evil, they neither draw closer to the death nor reduce from the sustenance; and superior to that, all of it, is a just word (spoken) in the presence of a tyrannical leader’’.[403]

375 وَ [رَوَى أَبُو جُحَيْفَةَ] عَنْ أَبِي جُحَيْفَةَ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ: [إِنَّ أَوَّلَ‏] أَوَّلُ مَا تُغْلَبُونَ‏ عَلَيْهِ مِنَ الْجِهَادِ الْجِهَادُ بِأَيْدِيكُمْ ثُمَّ بِأَلْسِنَتِكُمْ ثُمَّ بِقُلُوبِكُمْ فَمَنْ لَمْ يَعْرِفْ بِقَلْبِهِ مَعْرُوفاً وَ لَمْ يُنْكِرْ مُنْكَراً قُلِبَ فَجُعِلَ أَعْلَاهُ أَسْفَلَهُ وَ أَسْفَلُهُ أَعْلَاهُ‏

And it is reported by Abu Juheyfa who said,

‘I heard Amir Al-Momineen^-asws saying: ‘The first of the Jihad you will be prevailing upon is the Jihad by your hands, then by your tongues, and by your hearts. The one who does not recognise an act of kindness with his heart and does not dislike an evil is overturned, for he has made it’s top as its bottom, and its bottom as its top’’.[404]

376 وَ قَالَ ع‏ إِنَّ الْحَقَّ ثَقِيلٌ مَرِي‏ءٌ وَ إِنَّ الْبَاطِلَ خَفِيفٌ وَبِي‏ءٌ

And he^-asws said: ‘The truth is heavy, bitter, and the falsehood is light, (but it is) a plague’’.[405]

377 وَ قَالَ ع‏ لَا تَأْمَنَنَّ عَلَى خَيْرِ هَذِهِ الْأُمَّةِ عَذَابَ اللَّهِ‏ لِقَوْلِهِ [سُبْحَانَهُ وَ] تَعَالَى- فَلا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخاسِرُونَ‏ وَ لَا تَيْأَسَنَّ لِشَرِّ هَذِهِ الْأُمَّةِ مِنْ رَوْحِ اللَّهِ‏ لِقَوْلِهِ تَعَالَى- إِنَّهُ لا يَيْأَسُ مِنْ رَوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكافِرُونَ‏

And he^-asws said: ‘Do not feel secure of the Punishment of Allah^-azwj upon the best one of this community. Allah^-azwj Says: But no one feels secure from the Plan of Allah except the people (who are) losers [7:99]; and do not despair for the evilest of this community from the Mercy of Allah^-azwj due to Words of the Glorious: surely none despairs of Allah’s Mercy except the Kafir people [12:87]’’.[406]

378 وَ قَالَ ع‏ الْبُخْلُ جَامِعٌ لِمَسَاوِئِ الْعُيُوبِ وَ هُوَ زِمَامٌ يُقَادُ بِهِ إِلَى كُلِّ سُوءٍ

And he^-asws said: ‘The miserliness is a summary of evil faults, and it is a rein one is led by it to all evil’’.[407]

379 وَ قَالَ ع‏ يَا ابْنَ آدَمَ الرِّزْقُ رِزْقَانِ رِزْقٌ تَطْلُبُهُ وَ رِزْقٌ يَطْلُبُكَ فَإِنْ لَمْ تَأْتِهِ أَتَاكَ فَلَا تَحْمِلْ هَمَّ سَنَتِكَ عَلَى هَمِّ يَوْمِكَ كَفَاكَ [كُلَّ يَوْمٍ‏] كُلُّ يَوْمٍ عَلَى مَا فِيهِ

And he^-asws said: ‘O son of Adam^-as! The sustenance is (two types of) sustenance(s) – a sustenance you are seeking it, and a sustenance seeking you. If you don’t go to it, it will come to you, therefore do not carry worries of your (whole) year upon the worries of your day. Every day suffices you upon what is in it.

فَإِنْ تَكُنِ السَّنَةُ مِنْ عُمُرِكَ فَإِنَّ اللَّهَ تَعَالَى سَيُؤْتِيكَ فِي كُلِّ غَدٍ جَدِيدٍ مَا قَسَمَ لَكَ وَ إِنْ لَمْ تَكُنِ السَّنَةُ مِنْ عُمُرِكَ فَمَا تَصْنَعُ بِالْهَمِّ فِيمَا لَيْسَ لَكَ

If the year from your life happens, then Allah^-azwj the Exalted will be Giving you a new what He^-azwj has Apportioned for you; and if the year from your life does not happen, then what have you to do with the worries regarding what isn’t for you?

وَ [لَمْ يَسْبِقْكَ‏] لَنْ يَسْبِقَكَ إِلَى رِزْقِكَ طَالِبٌ وَ لَنْ يَغْلِبَكَ عَلَيْهِ غَالِبٌ وَ لَنْ يُبْطِئَ عَنْكَ مَا قَدْ قُدِّرَ لَكَ‏

And a seeker will not precede you to your sustenance and an overcomer will never overcome you upon it, and it will never be delay what has been Pre-determined for you’’.[408]

[قال الرضي و قد مضى هذا الكلام فيما تقدم من هذا الباب إلا أنه هاهنا أوضح و أشرح فلذلك كررناه على القاعدة المقررة في أول الكتاب‏]

Al-Razi (compiler) said, ‘And this speech has passed in what has preceded from this chapter except that over here it is clearer and more demonstrative. We are pairing it based upon the principle laid down in the beginning of the book’.

380 وَ قَالَ ع‏ رُبَّ مُسْتَقْبِلٍ يَوْماً لَيْسَ بِمُسْتَدْبِرِهِ‏ وَ مَغْبُوطٍ فِي أَوَّلِ لَيْلِهِ قَامَتْ بَوَاكِيهِ فِي آخِرِهِ‏

And he^-asws said: ‘Sometimes one faces a day to come which he will not be living it, and he is envied in the beginning of his night (for his bounties), his mourners stand at the end of it’’.[409]

381 وَ قَالَ ع‏ الْكَلَامُ فِي وَثَاقِكَ‏ مَا لَمْ تَتَكَلَّمْ بِهِ فَإِذَا تَكَلَّمْتَ بِهِ صِرْتَ فِي وَثَاقِهِ فَاخْزُنْ‏ لِسَانَكَ كَمَا تَخْزُنُ ذَهَبَكَ وَ وَرِقَكَ‏ فَرُبَّ كَلِمَةٍ سَلَبَتْ نِعْمَةً وَ جَلَبَتْ نِقْمَةً

And he^-asws said: ‘The speech is in your control for as long as you have not spoken with it. When you do speak with it, you come to be in its control, therefore treasure your tongue just as you treasure your gold and your silver. Sometimes a word can get a bounty to be Confiscated and pulls a Punishment’’.[410]

382 وَ قَالَ ع‏ لَا تَقُلْ مَا لَا تَعْلَمُ بَلْ لَا تَقُلْ كُلَّ مَا تَعْلَمُ فَإِنَّ اللَّهَ [سُبْحَانَهُ قَدْ] فَرَضَ عَلَى جَوَارِحِكَ كُلِّهَا فَرَائِضَ يَحْتَجُّ بِهَا عَلَيْكَ يَوْمَ الْقِيَامَةِ

And he^-asws said: ‘Do not say what you do not know, and do not say all what you do know, for Allah^-azwj the Glorious has Obligated upon your limbs, all of them, obligations He^-azwj will be Arguing with against you on the Day of Qiyamah’’.[411]

383 وَ قَالَ ع‏ احْذَرْ أَنْ يَرَاكَ اللَّهُ عِنْدَ مَعْصِيَتِهِ وَ يَفْقِدَكَ عِنْدَ طَاعَتِهِ فَتَكُونَ مِنَ الْخَاسِرِينَ وَ إِذَا قَوِيتَ فَاقْوَ عَلَى طَاعَةِ اللَّهِ وَ إِذَا ضَعُفْتَ فَاضْعُفْ عَنْ مَعْصِيَةِ اللَّهِ‏

And he^-asws said: ‘Be careful of Allah^-azwj Seeing you disobeying Him^-azwj and Missing you obeying Him^-azwj, for you will be from the losers, and when you are strong, then be strong upon obeying Allah^-azwj, and when you are weak, then be weak from disobeying Allah^-azwj’’.[412]

384 وَ قَالَ ع‏ الرُّكُونُ إِلَى الدُّنْيَا مَعَ مَا تُعَايِنُ‏ مِنْهَا جَهْلٌ وَ التَّقْصِيرُ فِي حُسْنِ الْعَمَلِ إِذَا وَثِقْتَ بِالثَّوَابِ عَلَيْهِ غَبْنٌ‏ وَ الطُّمَأْنِينَةُ إِلَى كُلِّ أَحَدٍ قَبْلَ الِاخْتِبَارِ لَهُ عَجْزٌ

And he^-asws said: ‘The inclining towards the world with what you see from it, is ignorance, and the deficiency in good actions is when you trust in the rewards upon it is embezzlement, and the being reassured to every one before the choosing, is frustration’’.[413]

385 وَ قَالَ ع‏ مِنْ هَوَانِ الدُّنْيَا عَلَى اللَّهِ أَنَّهُ لَا يُعْصَى إِلَّا فِيهَا وَ لَا يُنَالُ مَا عِنْدَهُ إِلَّا بِتَرْكِهَا

And he^-asws said: ‘From the lowliness of the world unto Allah^-azwj is that He^-azwj is not disobeyed except in it, nor can whatever there is in His^-azwj Presence be achieved except by leaving it’’.[414]

386 وَ قَالَ ع‏ مَنْ طَلَبَ شَيْئاً نَالَهُ أَوْ بَعْضَهُ‏

And he^-asws said: ‘One who seeks something will attain it, or part of it’’.[415]

387 وَ قَالَ ع‏ مَا خَيْرٌ بِخَيْرٍ بَعْدَهُ النَّارُ وَ مَا شَرٌّ بِشَرٍّ بَعْدَهُ الْجَنَّةُ وَ كُلُّ نَعِيمٍ دُونَ الْجَنَّةِ فَهُوَ مَحْقُورٌ وَ كُلُّ بَلَاءٍ دُونَ النَّارِ عَافِيَةٌ

And he^-asws: ‘There is no good with a good (if) after it is the Fire, and there is no evil with an evil (if) after it is the Paradise, and every Bounty besides the Paradise is inferior, and every affliction besides the Fire (Hell) is well-being’’.[416]

388 وَ قَالَ ع‏ أَلَا وَ إِنَّ مِنَ الْبَلَاءِ الْفَاقَةَ وَ أَشَدُّ مِنَ الْفَاقَةِ مَرَضُ الْبَدَنِ وَ أَشَدُّ مِنْ مَرَضِ الْبَدَنِ مَرَضُ الْقَلْبِ

And he^-asws said: ‘Indeed! And from the calamities is the destitution, and severer than the destitution is sickness of the body, and severer than sickness of the body is sickness of the heart.

أَلَا وَ إِنَّ [مِنَ النِّعَمِ سَعَةَ الْمَالِ وَ أَفْضَلُ مِنْ سَعَةِ الْمَالِ صِحَّةُ الْبَدَنِ وَ أَفْضَلُ‏] مِنْ صِحَّةِ الْبَدَنِ تَقْوَى الْقَلْبِ‏

Indeed! And from the bounties is vastness of the wealth, and superior to vastness of the wealth is health of the body, and superior to health of the body is strength of the heart’’.[417]

389 وَ قَالَ ع‏ مَنْ أَبْطَأَ بِهِ عَمَلُهُ لَمْ يُسْرِعْ بِهِ نَسَبُهُ:

‘He^-asws said: ‘One whose knowledge slows him down, his affiliation (lineage) will not quicken him’’.

وَ فِي رِوَايَةٍ أُخْرَى: مَنْ فَاتَهُ حَسَبُ نَفْسِهِ لَمْ يَنْفَعْهُ حَسَبُ آبَائِهِ‏

And in another report: ‘One who loses his personal achievement, the achievements of his forefathers will not benefit him’’.[418]

390 وَ قَالَ ع‏ لِلْمُؤْمِنِ ثَلَاثُ سَاعَاتٍ فَسَاعَةٌ يُنَاجِي فِيهَا رَبَّهُ وَ سَاعَةٌ يَرُمُّ [فِيهَا مَعَايِشَهُ‏] مَعَاشَهُ وَ سَاعَةٌ يُخَلِّي [فِيهَا] بَيْنَ نَفْسِهِ وَ بَيْنَ لَذَّتِهَا فِيمَا يَحِلُّ وَ يَجْمُلُ

And he^-asws said: ‘For the Momin there are three timings – a time during which he whispers to his Lord^-azwj, and a timing during which he manages his livelihood, and a timing during which he is between himself and his pleasures, regarding what is Permissible and beautiful.

وَ لَيْسَ لِلْعَاقِلِ أَنْ يَكُونَ شَاخِصاً إِلَّا فِي ثَلَاثٍ مَرَمَّةٍ لِمَعَاشٍ أَوْ خُطْوَةٍ فِي مَعَادٍ أَوْ لَذَّةٍ فِي غَيْرِ مُحَرَّمٍ‏

And it isn’t for the intellectual that he happens to be going out except regarding three – improving his livelihood, or taking steps regarding the Hereafter, or pleasure in other than Prohibited’’.[419]

391 وَ قَالَ ع‏ ازْهَدْ فِي الدُّنْيَا يُبَصِّرْكَ اللَّهُ عَوْرَاتِهَا وَ لَا تَغْفُلْ فَلَسْتَ بِمَغْفُولٍ عَنْكَ‏

And he^-asws said: ‘Be ascetic in the world, Allah^-azwj will Show you its nakedness (faults), and do not be heedless for it isn’t heedless from you’’.[420]

392 وَ قَالَ ع‏ تَكَلَّمُوا تُعْرَفُوا فَإِنَّ الْمَرْءَ مَخْبُوءٌ تَحْتَ لِسَانِهِ‏

And he^-asws said: ‘Speak to be recognised, for the person is hidden beneath his tongue!’’[421]

393 وَ قَالَ ع‏ خُذْ مِنَ الدُّنْيَا مَا أَتَاكَ وَ تَوَلَّ عَمَّا تَوَلَّى عَنْكَ فَإِنْ أَنْتَ لَمْ تَفْعَلْ فَأَجْمِلْ فِي الطَّلَبِ‏

And he^-asws said: ‘Take from the world what it give you, and turn around from what it turns away from you, for it you cannot do so, then be moderate in the seeking’’.[422]

394 وَ قَالَ ع‏ رُبَّ قَوْلٍ أَنْفَذُ مِنْ صَوْلٍ‏

And he^-asws said: ‘Sometimes a word is more effective than an attack’’.[423]

395 وَ قَالَ ع‏ كُلُّ مُقْتَصَرٍ عَلَيْهِ كَافٍ‏

And he^-asws said: ‘Everything contented upon, suffices’’.[424]

396 وَ قَالَ ع‏ الْمَنِيَّةُ وَ لَا الدَّنِيَّةُ وَ التَّقَلُّلُ‏ وَ لَا التَّوَسُّلُ‏ وَ مَنْ لَمْ يُعْطَ قَاعِداً لَمْ يُعْطَ قَائِماً

And he^-asws said: ‘(Let it be) death and not be lowliness, and (let it be) little and not be (seeking) the means (from the people)! And one not being given while seated will not be given while standing.

وَ الدَّهْرُ يَوْمَانِ يَوْمٌ لَكَ وَ يَوْمٌ عَلَيْكَ فَإِذَا كَانَ لَكَ فَلَا تَبْطَرْ وَ إِذَا كَانَ عَلَيْكَ فَاصْبِرْ

And the times are of two days – a day being for you and a day against you. When it were to be for you, do not be arrogant, and where it were to be against you, then be patient’’.[425]

397 وَ قَالَ ع‏ نِعْمَ الطِّيبُ الْمِسْكُ خَفِيفٌ مَحْمِلُهُ عَطِرٌ رِيحُهُ‏

And he^-asws said: ‘Best of the perfumes is the Musk. It is light to carry, it’s aroma is fragrant’’.[426]

398 وَ قَالَ ع‏ ضَعْ فَخْرَكَ وَ احْطُطْ كِبْرَكَ وَ اذْكُرْ قَبْرَكَ‏

And he^-asws said: ‘Place down your pride, and get rid of your arrogance, and remember your grave’’.[427]

399 وَ قَالَ ع‏ إِنَّ [لِلْوَالِدِ عَلَى الْوَلَدِ] لِلْوَلَدِ عَلَى الْوَالِدِ حَقّاً وَ إِنَّ [لِلْوَلَدِ عَلَى الْوَالِدِ] لِلْوَالِدِ عَلَى الْوَلَدِ حَقّاً فَحَقُّ الْوَالِدِ عَلَى الْوَلَدِ أَنْ يُطِيعَهُ فِي كُلِّ شَيْ‏ءٍ إِلَّا فِي مَعْصِيَةِ اللَّهِ سُبْحَانَهُ وَ حَقُّ الْوَلَدِ عَلَى الْوَالِدِ أَنْ يُحَسِّنَ اسْمَهُ وَ يُحَسِّنَ أَدَبَهُ وَ يُعَلِّمَهُ الْقُرْآنَ‏

And he^-asws said: ‘For the father upon the son there is a right, and for the son upon the father there is a right. A right of the father upon the son is that he obeys him in all things except in disobedience of Allah^-azwj the Glorious, and a right of the son upon the father is that he gives him a good name, and a good education, and teaches him the Quran’’.[428]

400 وَ قَالَ ع‏ الْعَيْنُ حَقٌّ وَ الرُّقَى حَقٌّ وَ السِّحْرُ حَقٌّ وَ الْفَأْلُ‏ حَقٌّ وَ الطِّيَرَةُ لَيْسَتْ بِحَقٍّ وَ الْعَدْوَى لَيْسَتْ بِحَقٍّ وَ الطِّيبُ نُشْرَةٌ  وَ الْعَسَلُ نُشْرَةٌ وَ الرُّكُوبُ نُشْرَةٌ وَ النَّظَرُ إِلَى الْخُضْرَةِ نُشْرَةٌ

And he^-asws said: ‘The (evil) eye is true, and the ‘Ruqya’ (Quranic chanting) is true, and the sorcery is true, and the divination is true, and the evil omen isn’t true, and the contagion isn’t true; and the perfume is a remedy, and the honey is a remedy, and the riding is a remedy, and looking at the greenery is a remedy’’.[429]

401 وَ قَالَ ع: مُقَارَبَةُ النَّاسِ فِي أَخْلَاقِهِمْ أَمْنٌ مِنْ غَوَائِلِهِمْ‏

And he^-asws said: ‘Nearness to the people in their mannerisms is a safety from their evils (enmity)’’.[430]

402 وَ قَالَ ع‏ لِبَعْضِ مُخَاطِبِيهِ وَ قَدْ تَكَلَّمَ بِكَلِمَةٍ يُسْتَصْغَرُ مِثْلُهُ عَنْ قَوْلِ مِثْلِهَا لَقَدْ طِرْتَ شَكِيراً وَ هَدَرْتَ سَقْباً

He^-asws said to one of his^-asws addressees, and he had spoken with a phrase the like of him would be belittled from speaking similar to it: ‘You have flown with new (under-developed) wings and have grumbled as a young camel (before it matures)’’.[431]

[قال الرضي و الشكير هاهنا أول ما ينبت من ريش الطائر قبل أن يقوى و يستحصف و السقب الصغير من الإبل و لا يهدر إلا بعد أن يستفحل‏]

Al-Razi (compiler) said, ‘And (the word) ‘Al Shakeer’ over here is the first of the feathers what grow on the bird before it is strong (enough to fly) and sensible, while (the word) ‘Al-Saqab’ is the young one from the camel, and it does not grumble except after becoming a stallion’.

403 وَ قَالَ ع: مَنْ أَوْمَأَ إِلَى مُتَفَاوِتٍ‏ خَذَلَتْهُ الْحِيَلُ‏

And he^-asws said: ‘One who gestures to (want) the (two) different (things), the means will abandon him (he will not able upon one of these)’’.[432]

404 وَ قَالَ ع‏ وَ قَدْ سُئِلَ عَنْ مَعْنَى قَوْلِهِمْ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ إِنَّا لَا نَمْلِكُ مَعَ اللَّهِ شَيْئاً وَ لَا نَمْلِكُ إِلَّا مَا مَلَّكَنَا فَمَتَى مَلَّكَنَا مَا هُوَ أَمْلَكُ بِهِ مِنَّا كَلَّفَنَا وَ مَتَى أَخَذَهُ مِنَّا وَضَعَ تَكْلِيفَهُ عَنَّا

He^-asws said, and he^-asws had been asked about the meaning of their words, ‘There is neither Might nor Strength except with Allah^-azwj: ‘Surely, we do not possess anything with Allah^-azwj, nor possess except what He^-azwj has Made us to possess. So, when He^-azwj Made us to possess what He^-azwj has He^-azwj is more of an Owner with it than we are, Encumbered us, and when He^-azwj Takes it (back) from us, Drops His^-azwj Encumbrance from us’’.[433]

405 وَ قَالَ ع‏ لِعَمَّارِ بْنِ يَاسِرٍ [رَحِمَهُ اللَّهُ تَعَالَى‏] وَ قَدْ سَمِعَهُ يُرَاجِعُ الْمُغِيرَةَ بْنَ شُعْبَةَ كَلَاماً دَعْهُ يَا عَمَّارُ فَإِنَّهُ [لَنْ يَأْخُذَ] لَمْ يَأْخُذْ مِنَ الدِّينِ إِلَّا مَا قَارَبَهُ مِنَ الدُّنْيَا وَ عَلَى عَمْدٍ [لَبَّسَ‏] لَبَسَ‏ عَلَى نَفْسِهِ لِيَجْعَلَ الشُّبُهَاتِ عَاذِراً لِسَقَطَاتِهِ‏

And he^-asws said to Ammar Bin Yasser^-ra, may Allah^-azwj the Exalted have Mercy on him^-ra, and he^-asws had heard him^-ra responding to Al-Mugheira Bin Shu’ba in a conversation: ‘Leave him, O Ammar^-ra, for he will never take from the religion except what draws him closer to the world, and is confusing upon himself in order to make the doubts as an excuse for his mistakes’’.[434]

406 وَ قَالَ ع: مَا أَحْسَنَ تَوَاضُعَ الْأَغْنِيَاءِ لِلْفُقَرَاءِ طَلَباً لِمَا عِنْدَ اللَّهِ وَ أَحْسَنُ مِنْهُ تِيهُ الْفُقَرَاءِ عَلَى الْأَغْنِيَاءِ اتِّكَالًا عَلَى اللَّهِ [سُبْحَانَهُ‏]

And he^-asws said: ‘How excellent is the humbleness of the rich to the poor, seeking what is in the Presence of Allah^-azwj, and more excellent than it is priding by the poor upon the rich relying upon Allah^-azwj the Glorious’’.[435]

407 وَ قَالَ ع: مَا اسْتَوْدَعَ اللَّهُ امْرَأً عَقْلًا إِلَّا [لِيَسْتَنْقِذَهُ‏] اسْتَنْقَذَهُ‏ بِهِ يَوْماً مَا

And he^-asws said: ‘Allah^-azwj does not Entrust a person with intellect except one day he will be saved by it’’.[436]

408 وَ قَالَ ع: مَنْ صَارَعَ الْحَقَّ صَرَعَهُ‏

And he^-asws said: ‘One who knocks down the Truth, it will knock him down’’.[437]

409 وَ قَالَ ع: الْقَلْبُ مُصْحَفُ الْبَصَرِ

And he^-asws said: ‘The heart is an insightful book’’.[438]

410 وَ قَالَ ع: التُّقَى رَئِيسُ الْأَخْلَاقِ‏

And he^-asws said: ‘The piety is chief of the morals’’.[439]

411 وَ قَالَ ع: لَا تَجْعَلَنَّ ذَرَبَ‏ لِسَانِكَ عَلَى مَنْ أَنْطَقَكَ وَ بَلَاغَةَ قَوْلِكَ عَلَى مَنْ سَدَّدَكَ‏

And he^-asws said: ‘Do not make the sharpness of your tongue upon the One Who Made you speak, and the eloquence of your words upon One Who Guided you’’.[440]

412 وَ قَالَ ع: كَفَاكَ أَدَباً لِنَفْسِكَ اجْتِنَابُ مَا تَكْرَهُهُ مِنْ غَيْرِكَ‏

And he^-asws said: ‘It suffices you as an education for yourself, shunning what you dislike from others’’.[441]

413 وَ قَالَ ع‏ [يُعَزِّي قَوْماً] مَنْ صَبَرَ صَبْرَ الْأَحْرَارِ وَ إِلَّا سَلَا سُلُوَّ الْأَغْمَارِ-

And he^-asws said consoling a people: ‘One who is patient, is patience of the free ones, or else he should be silent like the silence of the inexperienced ignorant one’’.[442]

414 وَ فِي خَبَرٍ آخَرَ أَنَّهُ ع قَالَ لِلْأَشْعَثِ بْنِ قَيْسٍ مُعَزِّياً عَنِ ابْنٍ لَهُ: إِنْ صَبَرْتَ صَبْرَ الْأَكَارِمِ وَ إِلَّا سَلَوْتَ سُلُوَّ الْبَهَائِمِ‏

He^-asws said to Al-Ash’as Bin Qays as a consolation (upon the death of his son): ‘Either you be patient like the patience of the honourable (people), or you will forget like the forgetfulness of animals’’.[443]

415 وَ قَالَ ع‏ فِي صِفَةِ الدُّنْيَا: [الدُّنْيَا] تَغُرُّ وَ تَضُرُّ وَ تَمُرُّ إِنَّ اللَّهَ [سُبْحَانَهُ‏] تَعَالَى لَمْ يَرْضَهَا ثَوَاباً لِأَوْلِيَائِهِ وَ لَا عِقَاباً لِأَعْدَائِهِ وَ إِنَّ أَهْلَ الدُّنْيَا كَرَكْبٍ بَيْنَا هُمْ حَلُّوا إِذْ صَاحَ بِهِمْ سَائِقُهُمْ فَارْتَحَلُوا

And he^-asws said in description of the world: ‘It deceives, and harms, and passes by. Allah^-azwj is not Satisfied for it being a reward for His^-azwj friends, nor as a punishment for His^-azwj enemies; and people of the world are like riders. While they have just arrived, when it is shouted at them, ‘Depart!’’[444]

416 وَ قَالَ [ع‏] لِابْنِهِ الْحَسَنِ ع [يَا بُنَيَ‏] لَا تُخَلِّفَنَّ وَرَاءَكَ شَيْئاً مِنَ الدُّنْيَا فَإِنَّكَ تَخَلِّفُهُ لِأَحَدِ رَجُلَيْنِ إِمَّا رَجُلٌ عَمِلَ فِيهِ بِطَاعَةِ اللَّهِ فَسَعِدَ بِمَا شَقِيتَ بِهِ وَ إِمَّا رَجُلٌ عَمِلَ فِيهِ بِمَعْصِيَةِ اللَّهِ فَشَقِيَ بِمَا جَمَعْتَ لَهُ فَكُنْتَ عَوْناً لَهُ عَلَى مَعْصِيَتِهِ وَ لَيْسَ أَحَدُ هَذَيْنِ حَقِيقاً أَنْ تُؤْثِرَهُ عَلَى نَفْسِكَ

And he^-asws said to his^-asws son^-asws Al-Hassan^-asws: ‘O my^-asws son^-asws! Do not leave anything from the world behind you^-asws, for you^-asws will be leaving it for one of the two men – either a man who will work with it in the obedience of Allah^-azwj, so he will be fortunate with what you^-asws had been unfortunate with, or a man who will work with it in the disobedience of Allah^-azwj, so you^-asws would have been an assistant for him upon his disobedience, and there isn’t anyone of these two in reality that you^-asws should prefer him over yourself^-asws’’.[445]

قَالَ الرَّضِيُّ وَ يُرْوَى هَذَا الْكَلَامُ عَلَى وَجْهٍ آخَرَ وَ هُوَ أَمَّا بَعْدُ فَإِنَّ الَّذِي فِي [يَدَيْكَ‏] يَدِكَ مِنَ الدُّنْيَا قَدْ كَانَ لَهُ أَهْلٌ قَبْلَكَ وَ هُوَ صَائِرٌ إِلَى أَهْلٍ بَعْدَكَ

Al-Razi (compiler) said, ‘And this speech has been reported upon another aspect, and it is: ‘As for after, surely that from that world which is in your hands, for it there were people before you, and it will be coming to a people after you.

وَ إِنَّمَا أَنْتَ جَامِعٌ لِأَحَدِ رَجُلَيْنِ رَجُلٍ عَمِلَ فِيمَا جَمَعْتَهُ بِطَاعَةِ اللَّهِ فَسَعِدَ بِمَا شَقِيتَ بِهِ أَوْ رَجُلٍ عَمِلَ [فِيمَا جَمَعْتَهُ‏] فِيهِ بِمَعْصِيَةِ اللَّهِ- [فَشَقِيَ‏] فَشَقِيتَ بِمَا جَمَعْتَ لَهُ وَ لَيْسَ أَحَدُ هَذَيْنِ أَهْلًا أَنْ تُؤْثِرَهُ عَلَى نَفْسِكَ- [أَوْ] وَ لَا أَنْ تَحْمِلَ لَهُ عَلَى ظَهْرِكَ

And rather, you are a collector for one of the two men – a man who works in the obedience of Allah^-azwj in what you had collected, so he becomes fortunate with what you had been unfortunate with, or a man who works in the disobedience of Allah^-azwj in what you had collected for him; and there isn’t any one of these two rightful that you should prefer him over yourself and carry for him upon your back.

فَارْجُ لِمَنْ مَضَى رَحْمَةَ اللَّهِ وَ لِمَنْ بَقِيَ رِزْقَ اللَّهِ [تَعَالَى‏]

Therefore, I^-asws hope for the Mercy of Allah^-azwj for the ones past, and for the ones remaining, for the sustenance of Allah^-azwj the Exalted’’.

417 وَ قَالَ ع‏ لِقَائِلٍ قَالَ بِحَضْرَتِهِ أَسْتَغْفِرُ اللَّهَ ثَكِلَتْكَ أُمُّكَ أَ تَدْرِي مَا الِاسْتِغْفَارُ-

And he^-asws said to a speak in his^-asws presence (who had said), ‘I sought Forgiveness of Allah^-azwj’, (he^-asws) said: ‘May your mother be bereaved of you! Do you know what is the seeking of Forgiveness?

[إِنَّ لِلِاسْتِغْفَارِ دَرَجَةَ الْعِلِّيِّينَ‏] الِاسْتِغْفَارُ دَرَجَةُ الْعِلِّيِّينَ وَ هُوَ اسْمٌ وَاقِعٌ عَلَى سِتَّةِ مَعَانٍ أَوَّلُهَا النَّدَمُ عَلَى مَا مَضَى وَ الثَّانِي الْعَزْمُ عَلَى تَرْكِ الْعَوْدِ إِلَيْهِ أَبَداً وَ الثَّالِثُ أَنْ تُؤَدِّيَ إِلَى الْمَخْلُوقِينَ حُقُوقَهُمْ حَتَّى تَلْقَى اللَّهَ [عَزَّ وَ جَلَ‏] أَمْلَسَ لَيْسَ عَلَيْكَ تَبِعَةٌ وَ الرَّابِعُ أَنْ تَعْمِدَ إِلَى كُلِّ فَرِيضَةٍ عَلَيْكَ ضَيَّعْتَهَا فَتُؤَدِّيَ حَقَّهَا

The seeking of Forgiveness is of a high rank, and it is a name occurring upon six meaning – the first of it is the regret upon what passed; and the second is the determination upon leaving the repetition to it, for ever; and the third is that you will return to the people, their rights until you meet Allah^-azwj pure, there isn’t any pursuer upon you; and the fourth is that you deliberate to every Obligation upon you which you had wasted and fulfil its right.

وَ الْخَامِسُ أَنْ تَعْمِدَ إِلَى اللَّحْمِ‏ الَّذِي نَبَتَ عَلَى السُّحْتِ‏ فَتُذِيبَهُ بِالْأَحْزَانِ حَتَّى تُلْصِقَ الْجِلْدَ بِالْعَظْمِ وَ يَنْشَأَ بَيْنَهُمَا لَحْمٌ جَدِيدٌ وَ السَّادِسُ أَنْ تُذِيقَ الْجِسْمَ أَلَمَ الطَّاعَةِ كَمَا أَذَقْتَهُ حَلَاوَةَ الْمَعْصِيَةِ فَعِنْدَ ذَلِكَ تَقُولُ أَسْتَغْفِرُ اللَّهَ‏

And the fifth is that you deliberate to the flesh which has built upon the ill-gotten gains and melt it with another until the skin meets with the bone and there grows new flesh between the two; and the sixth is that you make the body taste the pain of obedience just as you had made it take the sweetness of the disobedience. Thus, at that, you should be saying, ‘I have sought Forgiveness of Allah^-azwj’’.[446]

418 وَ قَالَ ع‏ الْحِلْمُ عَشِيرَةٌ

And he^-asws said: ‘The forbearance is a clan’’.[447]

419 وَ قَالَ ع: مِسْكِينٌ ابْنُ آدَمَ مَكْتُومُ الْأَجَلِ مَكْنُونُ‏ الْعِلَلِ مَحْفُوظُ الْعَمَلِ تُؤْلِمُهُ الْبَقَّةُ وَ تَقْتُلُهُ الشَّرْقَةُ وَ تُنْتِنُهُ‏ الْعَرْقَةُ

And he^-asws said: ‘O Poor son of Adam^-as! (He is of) concealed term of death, hidden of the ailments, preserved of (every) deed. The mosquito bite pains him, and the choking kills him, and the sweating stinks him’’.[448]

420 : وَ [يُرْوَى‏] رُوِيَ أَنَّهُ ع كَانَ جَالِساً فِي أَصْحَابِهِ- [إِذْ مَرَّتْ‏] فَمَرَّتْ بِهِمُ امْرَأَةٌ جَمِيلَةٌ فَرَمَقَهَا الْقَوْمُ بِأَبْصَارِهِمْ فَقَالَ ع- إِنَّ أَبْصَارَ هَذِهِ الْفُحُولِ طَوَامِحُ‏ وَ إِنَّ ذَلِكَ سَبَبُ هِبَابِهَا فَإِذَا نَظَرَ أَحَدُكُمْ إِلَى امْرَأَةٍ تُعْجِبُهُ فَلْيُلَامِسْ أَهْلَهُ فَإِنَّمَا هِيَ امْرَأَةٌ كَامْرَأَتِهِ

And it is reported that he^-asws was seated among his^-asws companions when a beautiful woman passed by him^-asws. The people gazed at her with their eyes. He^-asws said: ‘The eyes of these stallions are covetous, and that is the cause of their looking. So, whenever one of you looks at a woman who fascinates him, then let him touch his wife, for rather she is a woman like his woman’.

فَقَالَ رَجُلٌ مِنَ الْخَوَارِجِ قَاتَلَهُ اللَّهُ كَافِراً مَا أَفْقَهَهُ- [قَالَ‏] فَوَثَبَ الْقَوْمُ لِيَقْتُلُوهُ فَقَالَ ع رُوَيْداً إِنَّمَا هُوَ سَبٌّ بِسَبٍّ أَوْ عَفْوٌ عَنْ ذَنْبٍ‏

A man from the Kharijites said, ‘May Allah^-azwj Kill him^-asws a Kafir! How understanding he^-asws is!’ The people leapt up to kill him. He^-asws said: ‘Gently! But rather it is an insult (reviling) for an insult (reviling) or pardoning from a sin’’.[449]

421 وَ قَالَ ع: كَفَاكَ مِنْ عَقْلِكَ مَا أَوْضَحَ لَكَ سُبُلَ غَيِّكَ مِنْ رُشْدِكَ‏

He^-asws: ‘Extract from your intellect what clarifies for you the way of the straying from the guidance’’.[450]

422 وَ قَالَ ع: افْعَلُوا الْخَيْرَ وَ لَا تَحْقِرُوا مِنْهُ شَيْئاً فَإِنَّ صَغِيرَهُ كَبِيرٌ وَ قَلِيلَهُ كَثِيرٌ وَ لَا يَقُولَنَّ أَحَدُكُمْ إِنَّ أَحَداً أَوْلَى بِفِعْلِ الْخَيْرِ مِنِّي فَيَكُونَ وَ اللَّهِ كَذَلِكَ إِنَّ لِلْخَيْرِ وَ الشَّرِّ أَهْلًا فَمَهْمَا تَرَكْتُمُوهُ مِنْهُمَا كَفَاكُمُوهُ أَهْلُهُ‏

And he^-asws said: ‘Do the good and do not belittle anything from it, for the small is (actually) big, and its little is (actually) a lot; and not one of you should be saying, someone (else) is foremost with the good deed than I am’, for by Allah^-azwj, it would be like that. There are people for the good and the evil, so whatever you neglect (in performing) from these two, its people would perform it’’.[451]

423 وَ قَالَ ع: مَنْ أَصْلَحَ سَرِيرَتَهُ أَصْلَحَ اللَّهُ عَلَانِيَتَهُ وَ مَنْ عَمِلَ لِدِينِهِ كَفَاهُ اللَّهُ أَمْرَ دُنْيَاهُ وَ مَنْ أَحْسَنَ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ أَحْسَنَ اللَّهُ مَا بَيْنَهُ وَ بَيْنَ النَّاسِ‏

‘And he^-asws said: ‘One who corrects his secrets, Allah^-azwj would correct his announcements, and one who works for his religion, Allah^-azwj will Suffice him for the matters of his world, and one who is good among what is between him and Allah^-azwj, Allah^-azwj will Suffice him for what is between him and the people’’.[452]

424 وَ قَالَ ع: الْحِلْمُ غِطَاءٌ سَاتِرٌ وَ الْعَقْلُ حُسَامٌ قَاطِعٌ فَاسْتُرْ خَلَلَ خُلُقِكَ بِحِلْمِكَ وَ قَاتِلْ هَوَاكَ بِعَقْلِكَ‏

And he^-asws said: ‘The forbearance is the veiling cover, and the intellect is the absolute sword. Veil the bad manners with your forbearance, and kill your whims with your intellect’’.[453]

425 وَ قَالَ ع: إِنَّ لِلَّهِ عِبَاداً [يَخْتَصُّهُمْ‏] يَخْتَصُّهُمُ اللَّهُ بِالنِّعَمِ لِمَنَافِعِ الْعِبَادِ فَيُقِرُّهَا فِي أَيْدِيهِمْ مَا بَذَلُوهَا فَإِذَا مَنَعُوهَا نَزَعَهَا مِنْهُمْ ثُمَّ حَوَّلَهَا إِلَى غَيْرِهِمْ‏

And he^-asws said: ‘For Allah^-azwj there are such servants whom Allah^-azwj has Selected them with the bounties in order to benefit the servants. He^-azwj Settles these bounties in their hands for as long as they spend these. When they prevent these, He^-azwj Snatches these away from them, then Transfers it to others’’.[454]

426 وَ قَالَ ع: لَا يَنْبَغِي لِلْعَبْدِ أَنْ يَثِقَ بِخَصْلَتَيْنِ الْعَافِيَةِ وَ الْغِنَى بَيْنَا تَرَاهُ مُعَافًى إِذْ سَقِمَ وَ بَيْنَا تَرَاهُ غَنِيّاً إِذِ افْتَقَرَ

And he^-asws said: ‘It is not befitting for the servant that he trusts in two characteristics – the well-being and the riches, as sometimes you see him healthy then he gets sick, and sometimes you see him rich then he is impoverished’’.[455]

427 وَ قَالَ ع: مَنْ شَكَا الْحَاجَةَ إِلَى مُؤْمِنٍ [فَكَأَنَّمَا] فَكَأَنَّهُ شَكَاهَا إِلَى اللَّهِ وَ مَنْ شَكَاهَا إِلَى كَافِرٍ فَكَأَنَّمَا شَكَا اللَّهَ‏

And he^-asws said: ‘One who complains of the need to a Momin, it is as if he has complained of it to Allah^-azwj, and one who complains of it to a Kafir, it is as if he has complained about Allah^-azwj’’.[456]

428 وَ قَالَ ع‏ فِي بَعْضِ الْأَعْيَادِ إِنَّمَا هُوَ عِيدٌ لِمَنْ قَبِلَ اللَّهُ صِيَامَهُ وَ شَكَرَ قِيَامَهُ وَ كُلُّ يَوْمٍ لَا [نَعْصِي اللَّهَ‏] يُعْصَى اللَّهُ فِيهِ فَهُوَ يَوْمُ عِيدٍ [عِيدٌ]

And he^-asws said during one of the Eids: ‘But rather it is an Eid for the one whom Allah^-azwj has Accepted his fasts, and Appreciated his standing (in Salat), and every day in which we do not disobey Allah^-azwj, to it is a day of Eid’’.[457]

429 وَ قَالَ ع: إِنَّ أَعْظَمَ الْحَسَرَاتِ يَوْمَ الْقِيَامَةِ حَسْرَةُ رَجُلٍ كَسَبَ مَالًا فِي غَيْرِ طَاعَةِ اللَّهِ- [فَوَرَّثَهُ رَجُلًا] فَوَرِثَهُ رَجُلٌ فَأَنْفَقَهُ فِي طَاعَةِ اللَّهِ سُبْحَانَهُ فَدَخَلَ بِهِ الْجَنَّةَ وَ دَخَلَ الْأَوَّلُ بِهِ النَّارَ

And he^-asws said: ‘The mightiest regret on the Day of Qiyamah will be regret of a man who earned wealth in other than obedience of Allah^-azwj, then a man inherited it, so he spent it in the obedience of Allah^-azwj the Glorious, so he entered the Paradise due to it, while the first one entered the Fire due to it’’.[458]

430 وَ قَالَ ع: إِنَّ أَخْسَرَ النَّاسِ صَفْقَةً وَ أَخْيَبَهُمْ سَعْياً رَجُلٌ أَخْلَقَ‏ بَدَنَهُ فِي طَلَبِ [آمَالِهِ‏] مَالِهِ وَ لَمْ تُسَاعِدْهُ الْمَقَادِيرُ عَلَى إِرَادَتِهِ فَخَرَجَ مِنَ الدُّنْيَا بِحَسْرَتِهِ وَ قَدِمَ عَلَى الْآخِرَةِ بِتَبِعَتِهِ‏

And he^-asws said: ‘The most loss making of the people in a bargain and their most disappointed in striving is a man who wears out his body in seeking wishes but the fate does not assist him upon his intentions, so he exits from the world with his regrets and goes ahead to the Hereafter with its consequences’’.[459]

431 وَ قَالَ ع: الرِّزْقُ رِزْقَانِ طَالِبٌ وَ مَطْلُوبٌ فَمَنْ طَلَبَ الدُّنْيَا طَلَبَهُ الْمَوْتُ حَتَّى يُخْرِجَهُ عَنْهَا وَ مَنْ طَلَبَ الْآخِرَةَ طَلَبَتْهُ الدُّنْيَا حَتَّى يَسْتَوْفِيَ [مِنْهَا رِزْقَهُ‏] رِزْقَهُ مِنْهَا

And he^-asws said: ‘There are two types of sustenance(s) – a seeker and a sought. The one who seeks the world, the death will seek him until he exits from it, and the one who seeks the Hereafter, the world will seek him until he gets his plentiful share of sustenance from it’’.[460]

432 وَ قَالَ ع: إِنَّ أَوْلِيَاءَ اللَّهِ هُمُ الَّذِينَ نَظَرُوا إِلَى بَاطِنِ الدُّنْيَا إِذَا نَظَرَ النَّاسُ إِلَى ظَاهِرِهَا وَ اشْتَغَلُوا بِآجِلِهَا إِذَا اشْتَغَلَ النَّاسُ بِعَاجِلِهَا فَأَمَاتُوا مِنْهَا مَا خَشُوا أَنْ يُمِيتَهُمْ‏ وَ تَرَكُوا مِنْهَا مَا عَلِمُوا أَنَّهُ سَيَتْرُكُهُمْ وَ رَأَوُا اسْتِكْثَارَ غَيْرِهِمْ مِنْهَا اسْتِقْلَالًا وَ [دَرْكَهُمْ‏] دَرَكَهُمْ لَهَا [فَوَاتاً] فَوْتاً

He^-asws said: ‘The friends of Allah^-azwj, they are those looking at the esoteric of the world when the people are looking at its apparent, and they are pre-occupied with its future while the people are pre-occupied with its current, so they killed off from it what they feared would  kill them, and they left from it what they knew it would be leaving them, and they saw the amassing of wealth from it by others as insignificant, and their achievement of it as a loss.

[أَعْدَاءٌ لِمَا] أَعْدَاءُ مَا سَالَمَ النَّاسُ وَ [سَلْمٌ لِمَنْ‏] سَلْمُ‏ مَا عَادَى النَّاسُ بِهِمْ عُلِمَ الْكِتَابُ وَ بِهِ [عُلِمُوا] عَلِمُوا وَ بِهِمْ قَامَ [كِتَابُ اللَّهِ تَعَالَى‏] الْكِتَابُ وَ بِهِ قَامُوا لَا يَرَوْنَ مَرْجُوّاً فَوْقَ مَا يَرْجُونَ وَ لَا مَخُوفاً فَوْقَ مَا يَخَافُونَ‏

They are enemies of what the people are at peace with and are at peace at what the people are enemies of. By them, the Book is learnt and by it they have taught, and by them the Book is established, and by it they are standing. They are neither seeing any hope above what they are hoping for, nor any fear above what they are fearing’’.[461]

433 وَ قَالَ ع: اذْكُرُوا انْقِطَاعَ اللَّذَّاتِ وَ بَقَاءَ التَّبِعَاتِ‏

And he^-asws said: ‘Remember the termination of pleasures and the lasting of consequences’’.[462]

434 وَ قَالَ ع: اخْبُرْ تَقْلِهِ‏

And he^-asws said: ‘Try out (experiment someone), you will hate him’’.[463]

قال الرضي [رحمه الله تعالى‏] و من الناس من يروي هذا [الرسول الله‏] للرسول ص و مما يقوي أنه من كلام أمير المؤمنين ع ما حكاه ثعلب عن ابن الأعرابي قال المأمون لو لا أن عليا ع قال اخبر تقله لقلت [أنا] اقله تخبر]

Al-Razi (compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘And from the people there is one who has reported this as being for Rasool-Allah^-saww, and from what strengthens that it is from the speech of Amir Al-Momineen^-asws is what is narrated by Sa’lab, from Ibn Al-A’araby, ‘Al Mamoun said, ‘If Ali^-asws had not said: ‘Try out (experiment someone), you will hate him’, I would have said, ‘Hate him, you will be informed of him’’.

435 وَ قَالَ ع: مَا كَانَ اللَّهُ [عَزَّ وَ جَلَ‏] لِيَفْتَحَ عَلَى عَبْدٍ بَابَ الشُّكْرِ وَ يُغْلِقَ عَنْهُ بَابَ الزِّيَادَةِ وَ لَا لِيَفْتَحَ عَلَى عَبْدٍ بَابَ الدُّعَاءِ وَ يُغْلِقَ عَنْهُ بَابَ الْإِجَابَةِ وَ لَا لِيَفْتَحَ [عَلَيْهِ‏] لِعَبْدٍ بَابَ التَّوْبَةِ وَ يُغْلِقَ عَنْهُ بَابَ الْمَغْفِرَةِ

He^-asws said: ‘It cannot be for Allah^-azwj to Open the door of thanks upon a servant and Lock the door of the increase from him, nor for Him^-azwj to Open a door of the supplication upon a servant and Lock from him the door of the Answer, nor for Him^-azwj to Open a servant a door of the repentance and Lock from him the door of the Forgiveness’’[464]

436 وَ قَالَ ع: أَوْلَى النَّاسِ بِالْكَرَمِ مَنْ [عَرَّقَتْ‏] عُرِفَتْ [فِيهِ‏] بِهِ الْكِرَامُ‏

And he^-asws said: ‘The foremost of the people with the honour is one the honour flows in him (his veins)’’.[465]

437 وَ سُئِلَ ع [أَيُّمَا] أَيُّهُمَا أَفْضَلُ الْعَدْلُ أَوِ الْجُودُ

He^-asws was asked, ‘Which of these is superior, the justice or the generosity?’

فَقَالَ ع الْعَدْلُ يَضَعُ الْأُمُورَ مَوَاضِعَهَا وَ الْجُودُ يُخْرِجُهَا مِنْ جِهَتِهَا وَ الْعَدْلُ سَائِسٌ عَامٌّ وَ الْجُودُ عَارِضٌ خَاصٌّ فَالْعَدْلُ أَشْرَفُهُمَا وَ أَفْضَلُهُمَا

He^-asws said: ‘The justice places the matters in their places, while the generosity extracts it from their aspects, and the justice is a general caretaker while the generosity is presented particularly (specifically). Thus, the justice is nobler and superior of the two’’.[466]

438 وَ قَالَ ع: النَّاسُ أَعْدَاءُ مَا جَهِلُوا

And he^-asws said: ‘The people are enemies of what they are ignorant of’’.[467]

439 وَ قَالَ ع: الزُّهْدُ كُلُّهُ بَيْنَ كَلِمَتَيْنِ مِنَ الْقُرْآنِ قَالَ اللَّهُ سُبْحَانَهُ- لِكَيْلا تَأْسَوْا عَلى‏ ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ‏- وَ مَنْ لَمْ يَأْسَ‏  عَلَى الْمَاضِي وَ لَمْ يَفْرَحْ بِالْآتِي فَقَدْ أَخَذَ الزُّهْدَ بِطَرَفَيْهِ‏

And he^-asws said: ‘The asceticism, all of it is between two phrases in the Quran. Allah^-azwj the Glorious Said: So that you may not despair over what has escaped you, nor be happy with what has been Given to you, [57:23]. One who does not despair upon the past and does not rejoice with the future, so he has taken the asceticism with its edge’’.[468]

440 وَ قَالَ ع: مَا أَنْقَضَ النَّوْمَ لِعَزَائِمِ الْيَوْمِ‏

And he^-asws said: ‘What a (big) breaker the sleep is, for the determinations of the day’’.[469]

441 وَ قَالَ ع: الْوِلَايَاتُ مَضَامِيرُ الرِّجَالِ‏

And he^-asws said: ‘The governance(s) is proving ground of the men’’.[470]

442 وَ قَالَ ع: لَيْسَ بَلَدٌ بِأَحَقَّ بِكَ مِنْ بَلَدٍ خَيْرُ الْبِلَادِ مَا حَمَلَكَ‏

And he^-asws said: ‘There isn’t any city more rightful with you than a (any other) city. The best city is what carries you (your livelihood)’’.[471]

443 وَ قَالَ ع‏ وَ قَدْ جَاءَهُ نَعْيُ الْأَشْتَرِ رَحِمَهُ اللَّهُ- مَالِكٌ‏ وَ مَا مَالِكٌ وَ اللَّهِ لَوْ كَانَ جَبَلًا لَكَانَ فِنْداً- [أَوْ] وَ لَوْ كَانَ حَجَراً لَكَانَ صَلْداً لَا يَرْتَقِيهِ الْحَافِرُ وَ لَا يُوفِي عَلَيْهِ‏ الطَّائِرُ

And he^-asws said, and the news of death of Al-Ashtar had come to him^-asws: ‘Malik! And what is Malik! If he were a mountain, he would have been individual (lone mountain). Neither would the excavator have eroded him, or would any flier been able to fly above him’’.[472]

[قال الرضي [رحمه الله تعالى‏] و الفند المنفرد من الجبال‏]

Al-Razi (compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘The (word) ‘Al-Fand’, is the individual from the mountains’.

444 وَ قَالَ ع: قَلِيلٌ مَدُومٌ عَلَيْهِ خَيْرٌ مِنْ كَثِيرٍ مَمْلُولٍ مِنْهُ‏

And he^-asws said: ‘A little (good deed) you are constant upon is more profitable than a lot (of good deeds) one is fed up from it’’.[473]

445 وَ قَالَ ع: إِذَا كَانَ فِي رَجُلٍ خَلَّةٌ [رَائِعَةٌ] رَائِقَةٌ فَانْتَظِرُوا [مِنْهُ‏] أَخَوَاتِهَا

And he^-asws said: ‘When there were to be a quality revealed in a man, then wait for its sister (counterpart) from him’’.[474]

446 : وَ قَالَ ع لِغَالِبِ بْنِ صَعْصَعَةَ أَبِي الْفَرَزْدَقِ فِي كَلَامٍ دَارَ بَيْنَهُمَا- مَا فَعَلَتْ إِبِلُكَ الْكَثِيرَةُ قَالَ [ذَعْذَعَتْهَا] دَغْدَغَتْهَا الْحُقُوقُ‏ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ ع ذَلِكَ أَحْمَدُ سُبُلِهَا

‘And he^-asws said to Ghalib Bin Sa’sa Abu Al-Farazdaq in a conversation between them: ‘What did you do with your numerous camels?’ He said, ‘I used them for the (Obligatory) rights, O Amir Al-Momineen^-asws’. He^-asws said: ‘That is the most praise-worthy of its ways’’.[475]

447 وَ قَالَ ع: مَنِ اتَّجَرَ بِغَيْرِ فِقْهٍ فَقَدِ ارْتَطَمَ‏ فِي الرِّبَا

And he^-asws said: ‘One who trades without ‘Fiqh’ (religious understanding), would fall into inescapable usury (interest)’’.[476]

448 وَ قَالَ ع: مَنْ عَظَّمَ صِغَارَ الْمَصَائِبِ ابْتَلَاهُ اللَّهُ بِكِبَارِهَا

And he^-asws said: ‘One who magnifies the small difficulties, Allah^-azwj will Afflict him with its big ones’’.[477]

449 وَ قَالَ ع: مَنْ كَرُمَتْ عَلَيْهِ نَفْسُهُ هَانَتْ عَلَيْهِ [شَهْوَتُهُ‏] شَهَوَاتُهُ‏

And he^-asws said: ‘One whose self is honourable to him, his lustful desires would be insignificant to him’’.[478]

450 وَ قَالَ ع: مَا مَزَحَ‏ امْرُؤٌ مَزْحَةً إِلَّا مَجَ‏ مِنْ عَقْلِهِ مَجَّةً

And he^-asws said: ‘No man jokes (tells) a joke except he spits out from his intellect a spitting’’.[479]

451 وَ قَالَ ع: زُهْدُكَ فِي رَاغِبٍ فِيكَ نُقْصَانُ حَظٍّ وَ رَغْبَتُكَ فِي زَاهِدٍ فِيكَ ذُلُّ نَفْسٍ‏

And he^-asws said: ‘Your staying back regarding the one desirous in you is a loss of intellect, and your desire regarding the one staying back regarding you is a humiliation of self’’.[480]

452 و قال ع‏ الْغِنَى وَ الْفَقْرُ بَعْدَ الْعَرْضِ‏ عَلَى اللَّهِ [تَعَالَى‏]

And he^-asws said: ‘The riches and the poverty are after the presentation to Allah^-azwj the Exalted (on the Day of Qiyamah)’’.[481]

453 وَ قَالَ ع: مَا زَالَ الزُّبَيْرُ رَجُلًا مِنَّا أَهْلَ الْبَيْتِ حَتَّى نَشَأَ ابْنُهُ الْمَشْئُومُ عَبْدُ اللَّهِ‏

And he^-asws said: ‘Al-Zubeyr did not cease to be a man from us^-asws, People^-asws of the Household, until his inauspicious son Abdullah grew up’’.[482]

454 وَ قَالَ ع: مَا لِابْنِ آدَمَ وَ [الْفَخْرُ] الْفَخْرِ أَوَّلُهُ نُطْفَةٌ وَ آخِرُهُ جِيفَةٌ وَ لَا يَرْزُقُ نَفْسَهُ وَ لَا يَدْفَعُ حَتْفَهُ‏

And he^-asws said: ‘What is for the son of Adam^-as and priding? His beginning is a seed, and his ending is a carcass. He can neither sustain himself nor can he repel his death’’.[483]

455 : وَ سُئِلَ [عَنْ أَشْعَرِ] مَنْ أَشْعَرُ الشُّعَرَاءِ فَقَالَ ع‏ – إِنَّ الْقَوْمَ لَمْ يَجْرُوا فِي حَلْبَةٍ تُعْرَفُ الْغَايَةُ عِنْدَ قَصَبَتِهَا فَإِنْ كَانَ وَ لَا بُدَّ فَالْمَلِكُ الضِّلِّيلُ‏

And he^-asws was asked about the most poetic of the poets. He^-asws said: ‘The group did not flow in one arena for the peak to be recognised about their comparison? If it happens, and it is inevitable, then it is the misguided king’’.[484]

قَالَ السَّيِّدُ [الرَّضِيُ‏]: رَحِمَهُ اللَّهُ: يُرِيدُ [عَلَيْهِ السَّلَامُ مِنْ قَوْلِهِ: «الْمَلِكُ‏] [الضِّلِّيلُ»] إِمْرَأَ الْقَيْسِ.

Al-Seyyid Al-Razi (compiler) said, ‘He^-asws intended from his^-asws words: ‘The misguided king’ – Imra’a Al-Qays’’.

456 وَ قَالَ ع: أَلَا حُرٌّ يَدَعُ هَذِهِ اللُّمَاظَةَ لِأَهْلِهَا إِنَّهُ لَيْسَ لِأَنْفُسِكُمْ ثَمَنٌ إِلَّا الْجَنَّةَ فَلَا تَبِيعُوهَا إِلَّا بِهَا

And he^-asws said: ‘Is there no free man who can leave this chewed morsel for its people? There is no price for you except the Paradise, so do not be selling it except for it’’.[485]

457 وَ قَالَ ع: مَنْهُومَانِ‏ لَا يَشْبَعَانِ طَالِبُ عِلْمٍ وَ طَالِبُ دُنْيَا

And he^-asws said: ‘Two greedy ones are never satiated – seeker of the knowledge and seeker of the world’’.[486]

458 وَ قَالَ ع: [عَلَامَةُ الْإِيمَانِ‏] الْإِيمَانُ أَنْ تُؤْثِرَ الصِّدْقَ حَيْثُ يَضُرُّكَ عَلَى الْكَذِبِ حَيْثُ يَنْفَعُكَ وَ أَلَّا يَكُونَ فِي حَدِيثِكَ فَضْلٌ عَنْ [عِلْمِكَ‏] عَمَلِكَ‏ وَ أَنْ تَتَّقِيَ اللَّهَ فِي حَدِيثِ غَيْرِكَ‏

And he^-asws said: ‘A sign of the Eman is that you prefer the truthfulness where it harms upon, over the lie where it benefits you, and that there should not be any extra in your narration from your own knowledge, and that you should fear Allah^-azwj in narrating about others’’.[487]

459 وَ قَالَ ع: يَغْلِبُ الْمِقْدَارُ عَلَى التَّقْدِيرِ حَتَّى تَكُونَ الْآفَةُ فِي التَّدْبِيرِ

And he^-asws: ‘The magnitudes overcome upon the pre-determinations until the disaster takes place in the arrangement’’[488]

[قال الرضي و قد مضى هذا المعنى فيما تقدم برواية تخالف هذه الألفاظ]

Al-Razi (compiler) said, ‘And this meaning has passed in what has preceded by a report differing these wordings’.

460 وَ قَالَ ع: الْحِلْمُ‏ وَ الْأَنَاةُ تَوْأَمَانِ‏ يُنْتِجُهُمَا عُلُوُّ الْهِمَّةِ

And he^-asws said: ‘The forbearance and the tolerance are twins. They are a product of high courage’’.[489]

461 وَ قَالَ ع: الْغِيبَةُ جُهْدُ الْعَاجِزِ

And he^-asws said: ‘Backbiting is an effort of the frustrated (incapable) one’’.[490]

462 وَ قَالَ ع: رُبَّ مَفْتُونٍ بِحُسْنِ الْقَوْلِ فِيهِ‏

And he^-asws said: ‘Sometimes (a person) is tempted by the good words regarding him’’.[491]

463 وَ قَالَ ع: الدُّنْيَا خُلِقَتْ لِغَيْرِهَا وَ لَمْ تُخْلَقْ لِنَفْسِهَا

And he^-asws said: ‘The world has been Created for other than itself and has not been Created for itself’’.[492]

464 وَ قَالَ ع: إِنَّ لِبَنِي أُمَيَّةَ مِرْوَداً يَجْرُونَ فِيهِ وَ لَوْ قَدِ اخْتَلَفُوا فِيمَا بَيْنَهُمْ ثُمَّ [لَوْ] كَادَتْهُمُ‏ الضِّبَاعُ لَغَلَبَتْهُمْ‏

And he^-asws said: ‘For the clan of Umayya there is a fixed term they are being joyful in it, and if they differ regarding what is between them, then the hyena were to plot with them, it would overpower them’’.[493]

[قال الرضي [رحمه الله تعالى و هذا من أفصح الكلام و أغربه‏] و المرود [هاهنا] هنا مفعل من الإرواد و هو الإمهال و [الإنظار] الإظهار و هذا من أفصح الكلام و أغربه فكأنه ع شبه المهلة التي هم فيها بالمضمار الذي يجرون فيه إلى الغاية فإذا بلغوا منقطعها انتقض نظامهم بعدها]

Al-Razi (compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘And this is more the most eloquent of the speeches and it’s strangest, and the intended over it is an active for of ‘Al Irwad’, and it is the respiting and the waiting, and this is from the most eloquent of the speeches and its strangest. It is as if he^-asws is resembling the respite which they are in with the scope they are flowing it to the peak. When they reach its end point, their system will be terminated after it’.

465 وَ قَالَ ع‏ فِي مَدْحِ الْأَنْصَارِ هُمْ وَ اللَّهِ رَبَّوُا الْإِسْلَامَ كَمَا يُرَبَّى الْفِلْوُ مَعَ غَنَائِهِمْ‏ بِأَيْدِيهِمُ السِّبَاطِ وَ أَلْسِنَتِهِمُ السِّلَاطِ

And he^-asws said in praise of the Helpers: ‘By Allah^-azwj! They nourished Al-Islam just as a foal is nourished with their sheep, with their generous hands, and their eloquent tongues’’.[494]

466 وَ قَالَ ع: الْعَيْنُ وِكَاءُ [السَّتَهِ‏] السَّهِ‏

And he^-asws said: ‘The eye is a string of the rear’’.[495]

[قال الرضي [رحمه الله تعالى‏] و هذه من الاستعارات العجيبة كأنه [شبه‏] يشبه [السته‏] السه بالوعاء و العين بالوكاء فإذا أطلق الوكاء لم ينضبط الوعاء و هذا القول في الأشهر الأظهر من كلام النبي ص

Al-Razi (compiler) said, ‘And this is from the wonderful metaphors. It is as if he^-asws is resembling the rear with the retaining, and the eye with the string. When the string is freed, the retaining does not take place. And this word is among the most famous and most apparent from speeches of the Prophet^-saww.

و قد رواه قوم لأمير المؤمنين ع و ذكر ذلك المبرد في [الكتاب‏] كتاب المقتضب في باب اللفظ بالحروف- و قد تكلمنا على هذه الاستعارة في كتابنا الموسوم بمجازات الآثار النبوية]

And a group of people have reported it for Amir Al-Momineen^-asws, and that is mentioned by Al-Mabrad in the book ‘Maqtazab’ in the chapter on ‘Al-Lafz Bin Hurouf’, and we are completing upon this metaphor in our book named as ‘Mijazat Al-Asaar Al-Nabawiya’.

467 وَ قَالَ ع‏ فِي كَلَامٍ لَهُ: وَ وَلِيَهُمْ وَالٍ فَأَقَامَ وَ اسْتَقَامَ حَتَّى ضَرَبَ الدِّينُ بِجِرَانِهِ‏

And he^-asws said in a speech of him^-asws: ‘A ruler ruled them, so he stood and straightened them until the religion struck his neighbours’’.[496]

468 وَ قَالَ ع: يَأْتِي عَلَى النَّاسِ زَمَانٌ عَضُوضٌ‏ يَعَضُّ الْمُوسِرُ فِيهِ عَلَى مَا فِي يَدَيْهِ وَ لَمْ يُؤْمَرْ بِذَلِكَ قَالَ اللَّهُ‏ سُبْحَانَهُ- وَ لا تَنْسَوُا الْفَضْلَ بَيْنَكُمْ‏-

And he^-asws said: ‘There shall come a severe time upon the people. During it the rich will bite upon what is in his hands (be miserly), and he has not been Commanded with that. Allah^-azwj the Glorious Says: and do not forget the favours between you; [2:237].

[يَنْهَدُ] تَنْهَدُ فِيهِ‏ الْأَشْرَارُ وَ [يُسْتَذَلُ‏] تُسْتَذَلُّ الْأَخْيَارُ وَ يُبَايِعُ الْمُضْطَرُّونَ وَ قَدْ نَهَى رَسُولُ اللَّهِ ص عَنْ بَيْعِ الْمُضْطَرِّينَ‏

The evil ones will rise higher and humiliate the good ones, and they will buy from the desperate ones, and Rasool-Allah^-saww has forbidden from buying from the desperate ones’’.[497]

469 وَ قَالَ ع: يَهْلِكُ فِيَّ رَجُلَانِ مُحِبٌّ مُفْرِطٌ وَ بَاهِتٌ‏ مُفْتَرٍ

And he^-asws said: ‘Two (types of) men are destroyed regarding me^-asws – one loving excessively and fabricating accuser’’.[498]

[قال الرضي [رحمه الله تعالى‏]: و هذا مثل قوله ع‏] [يَهْلِكُ‏] هَلَكَ فِيَّ [اثْنَانِ‏] رَجُلَانِ مُحِبٌّ غَالٍ وَ مُبْغِضٌ قَالٍ‏

And Al-Razi (compiler) said, ‘And this is similar to his^-asws words: ‘Two (types of) men are destroyed regarding me^-asws – one who loves in exaggeration and a hating one what he says’’.

470 : وَ سُئِلَ عَنِ التَّوْحِيدِ وَ الْعَدْلِ فَقَالَ ع التَّوْحِيدُ أَلَّا تَتَوَهَّمَهُ‏ وَ الْعَدْلُ أَلَّا تَتَّهِمَهُ‏

And he^-asws was asked about the Tawheed and the justice, so he^-asws said: ‘The Tawheed is that you will not imagine Him^-azwj, and the justice is that you do not accuse Him^-azwj’’.[499]

471 و قال ع: لَا خَيْرَ فِي الصَّمْتِ عَنِ الْحُكْمِ كَمَا أَنَّهُ لَا خَيْرَ فِي الْقَوْلِ بِالْجَهْلِ‏

And he^-asws said: ‘There is no good in the silence from the wisdom just as there is no good in the word with the ignorance’’.[500]

472 : وَ قَالَ ع فِي دُعَاءٍ اسْتَسْقَى بِهِ- اللَّهُمَّ اسْقِنَا ذُلُلَ [السَّحَائِبِ‏] السَّحَابِ دُونَ صِعَابِهَا

And he^-asws said in a supplication he^-asws had supplicated for rain with it: ‘O Allah^-azwj! Quench us by the humble clouds rather than by its difficult ones’’.[501]

[قال الرضي [رحمه الله تعالى‏] و هذا من الكلام العجيب الفصاحة و ذلك أنه ع شبه [السحب‏] السحاب ذوات الرعود و البوارق و الرياح و الصواعق بالإبل الصعاب التي تقمص‏ برحالها و [تتوقص‏] تقص‏ بركبانها و شبه السحاب [الخالية] خالية من تلك [الزوابع‏] الروائع‏ بالإبل الذلل التي تحتلب‏ طيعة و تقتعد مسمحة]

Al-Razi (compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘And this is from the strange eloquent speeches, and that is because he^-asws has resembled the clouds with the thunder and the lightning and the winds and the thunderbolts with the difficult camels which throw away their saddles and dislodge their rider, and he^-asws resembled the clouds from those scary things with the camels which are milked willingly and obedient for riding’.

473 وَ قِيلَ لَهُ ع لَوْ غَيَّرْتَ شَيْبَكَ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ ع الْخِضَابُ زِينَةٌ وَ نَحْنُ قَوْمٌ فِي مُصِيبَةٍ [بِرَسُولِ اللَّهِ ص‏] يُرِيدُ وَفَاةَ رَسُولِ اللَّهِ ص‏

It was said to him^-asws, ‘If you^-asws would change your^-asws grey-hair O Amir Al-Momineen^-asws!’ He^-asws said: ‘The dyeing is an adornment and we^-asws are a people in calamity’ – intending (expiry) of Rasool-Allah^-saww by it’’.[502]

474 وَ قَالَ ع: مَا الْمُجَاهِدُ الشَّهِيدُ فِي سَبِيلِ اللَّهِ بِأَعْظَمَ أَجْراً مِمَّنْ قَدَرَ فَعَفَّ لَكَادَ الْعَفِيفُ أَنْ يَكُونَ مَلَكاً مِنَ الْمَلَائِكَةِ

And he^-asws said: ‘The fighter, the one martyred in the Way of Allah^-azwj is not of mightier Reward than the one who is able, but is chaste. The chaste would almost be an Angel from the Angels’’.[503]

475 وَ قَالَ ع: الْقَنَاعَةُ مَالٌ لَا يَنْفَدُ

‘He^-asws said: ‘The contentment is wealth which does not deplete’’.[504]

[قال الرضي و قد روى بعضهم هذا الكلام [عن رسول الله ص‏] لرسول الله ص‏]

Al-Razi (compiler), said, ‘And one of them has reported this speech as being from Rasool-Allah^-saww’’.

476 وَ قَالَ ع‏ لِزِيَادِ ابْنِ أَبِيهِ وَ قَدِ اسْتَخْلَفَهُ لِعَبْدِ اللَّهِ بْنِ الْعَبَّاسِ عَلَى فَارِسَ وَ أَعْمَالِهَا فِي كَلَامٍ طَوِيلٍ كَانَ بَيْنَهُمَا نَهَاهُ فِيهِ عَنْ [تَقْدِيمِ‏] تَقَدُّمِ الْخَرَاجِ. اسْتَعْمِلِ الْعَدْلَ وَ احْذَرِ الْعَسْفَ‏ وَ الْحَيْفَ‏ فَإِنَّ الْعَسْفَ يَعُودُ بِالْجَلَاءِ وَ الْحَيْفَ يَدْعُو إِلَى السَّيْفِ‏

And he^-asws said to Ziyad Bin Abeeh, and he^-asws had replaced him for Abdullah Bin Al-Abbas upon Fars and its office bearers, in a lengthy speech which was between them, he^-asws forbade him in it about sending forward the taxes: ‘Utilise the justice, and be cautious of the harshness and injustice, for the harshness will result in forsaking while the harshness will call to the sword’’.[505]

477 وَ قَالَ ع: أَشَدُّ الذُّنُوبِ مَا اسْتَخَفَّ بِهَا [صَاحِبُهَا] صَاحِبُهُ‏

And he^-asws said: ‘The severest of sins is what its perpetrator takes lightly with’’.[506]

478 وَ قَالَ ع: مَا أَخَذَ اللَّهُ عَلَى أَهْلِ الْجَهْلِ أَنْ يَتَعَلَّمُوا حَتَّى أَخَذَ عَلَى أَهْلِ الْعِلْمِ أَنْ يُعَلِّمُوا

And he^-asws said: ‘Allah^-azwj did not Take (a covenant) upon the people of ignorance that they should learn, until He^-azwj Took (a covenant) upon the people of knowledge that they should teach’’.[507]

479 وَ قَالَ ع: شَرُّ الْإِخْوَانِ مَنْ [تَكَلَّفُ‏] تُكُلِّفَ لَهُ‏

And he^-asws said: ‘The most evil of the brothers is one there is encumberment (formalities) for him’’.[508]

[قال الرضي لأن التكليف مستلزم للمشقة و هو شر لازم عن الأخ المتكلف له فهو شر الإخوان‏]

Al-Razi (compiler) said, ‘Because the encumberment is necessity for the hardship, and he is evil necessitating from the brother encumbered for, so he is the evil brother’.

480 وَ قَالَ ع [فِي كَلَامٍ لَهُ‏]: إِذَا احْتَشَمَ الْمُؤْمِنُ أَخَاهُ فَقَدْ فَارَقَهُ‏

And he^-asws said: ‘When the man intimidates his brother, so he has separated from him’’.[509]

و هذا حين انتهاء الغاية بنا إلى قطع المختار من كلام أمير المؤمنين عليه السلام، حامدين للّه سبحانه على ما منّ به من توفيقنا لضم ما انتشر من أطرافه، و تقريب ما بعد من أقطاره.

And this is where the peak ends with us to cut the chosen from the speech of Amir Al-Momineen^-asws, may the greetings be upon him^-asws, praising to Allah^-azwj the Glorious based upon what He^-azwj has Conferred with of our inclination to collect what is scattered from its ends, and to bring near what is remote from its outskirts.

و تقرر العزم كما شرطنا أولا على تفضيل أوراق من البياض في آخر كل باب من الأبواب، ليكون لاقتناص الشارد، و استلحاق الوارد، و ما عسى أن يظهر لنا بعد الغموض، و يقع إلينا بعد الشذوذ،

And we are assessing just as we stipulated in the beginning upon surplus pages from the whiteness at the end of every chapter from the chapters for the insertion of whatever we may get of whatever comes to us, for it is possible that some material which is not in our view at present, or which is not available, may become known to us and fall into our hands.

و ما توفيقنا إلا باللّه: عليه توكلنا، و هو حسبنا وَ نِعْمَ الْوَكِيلُ‏.

And our inclination isn’t except with Allah^-azwj. We rely upon us and He^-azwj Suffices us, and is the best Protector.

و ذلك في رجب سنة أربع مائة من الهجرة، و صلى اللّه على سيدنا محمد خاتم الرسل، و الهادي إلى خير السبل، و آله الطاهرين، و أصحابه نجوم اليقين.

And that is during (month of) Rajab of the year four hundred from the Hijrah, and may Allah^-saww Send Salawaat upon our chief Muhammad^-saww, last of the Rasools^-as, and the guide to the good way, and his^-saww pure Progeny^-asws, and his^-saww companions who are the stars of conviction.

---

[1] Nahj Al Balagah – Letter No. 51

[2] Nahj Al Balagah – Letter No. 52

[3] Nahj Al Balagah – Letter No. 53

[4] Nahj Al Balagah – Letter No. 54

[5] Nahj Al Balagah – Letter No. 55

[6] Nahj Al Balagah – Letter No. 56

[7] Nahj Al Balagah – Letter No. 57

[8] Nahj Al Balagah – Letter No. 58

[9] Nahj Al Balagah – Letter No. 59

[10] Nahj Al Balagah – Letter No. 60

[11] Nahj Al Balagah – Letter No. 61

[12] Nahj Al Balagah – Letter No. 62

[13] Nahj Al Balagah – Letter No. 63

[14] Nahj Al Balagah – Letter No. 64

[15] Nahj Al Balagah – Letter No. 65

[16] Nahj Al Balagah – Letter No. 66

[17] Nahj Al Balagah – Letter No. 67

[18] Nahj Al Balagah – Letter No. 68

[19] Nahj Al Balagah – Letter No. 69

[20] Nahj Al Balagah – Letter No. 70

[21] Nahj Al Balagah – Letter No. 71

[22] Nahj Al Balagah – Letter No. 72

[23] Nahj Al Balagah – Letter No. 73

[24] Nahj Al Balagah – Letter No. 74

[25] Nahj Al Balagah – Letter No. 75

[26] Nahj Al Balagah – Letter No. 76

[27] Nahj Al Balagah – Letter No. 77

[28] Nahj Al Balagah – Letter No. 78

[29] Nahj Al Balagah – Letter No. 79

[30] Nahj Al Balagah – Saying 1

[31] Nahj Al Balagah – Saying 2

[32] Nahj Al Balagah – Saying 3

[33] Nahj Al Balagah – Saying 4

[34] Nahj Al Balagah – Saying 5

[35] Nahj Al Balagah – Saying 6

[36] Nahj Al Balagah – Saying 7

[37] Nahj Al Balagah – Saying 8

[38] Nahj Al Balagah – Saying 9

[39] Nahj Al Balagah – Saying 10

[40] Nahj Al Balagah – Saying 11

[41] Nahj Al Balagah – Saying 12

[42] Nahj Al Balagah – Saying 13

[43] Nahj Al Balagah – Saying 14

[44] Nahj Al Balagah – Saying 15

[45] Nahj Al Balagah – Saying 16

[46] Nahj Al Balagah – Saying 17

[47] Nahj Al Balagah – Saying 18

[48] Nahj Al Balagah – Saying 19

[49] Nahj Al Balagah – Saying 20

[50] Nahj Al Balagah – Saying 21

[51] Nahj Al Balagah – Saying 22

[52] Nahj Al Balagah – Saying 23

[53] Nahj Al Balagah – Saying 24

[54] Nahj Al Balagah – Saying 25

[55] Nahj Al Balagah – Saying 26

[56] Nahj Al Balagah – Saying 27

[57] Nahj Al Balagah – Saying 28

[58] Nahj Al Balagah – Saying 29

[59] Nahj Al Balagah – Saying 30

[60] Nahj Al Balagah – Saying 31

[61] Nahj Al Balagah – Saying 32

[62] Nahj Al Balagah – Saying 33

[63] Nahj Al Balagah – Saying 34

[64] Nahj Al Balagah – Saying 35

[65] Nahj Al Balagah – Saying 36

[66] Nahj Al Balagah – Saying 37

[67] Nahj Al Balagah – Saying 38

[68] Nahj Al Balagah – Saying 39

[69] Nahj Al Balagah – Saying 40

[70] Nahj Al Balagah – Saying 41

[71] Nahj Al Balagah – Saying 42

[72] Nahj Al Balagah – Saying 43

[73] Nahj Al Balagah – Saying 44

[74] Nahj Al Balagah – Saying 45

[75] Nahj Al Balagah – Saying 46

[76] Nahj Al Balagah – Saying 47

[77] Nahj Al Balagah – Saying 48

[78] Nahj Al Balagah – Saying 49

[79] Nahj Al Balagah – Saying 50

[80] Nahj Al Balagah – Saying 51

[81] Nahj Al Balagah – Saying 52

[82] Nahj Al Balagah – Saying 53

[83] Nahj Al Balagah – Saying 54

[84] Nahj Al Balagah – Saying 55

[85] Nahj Al Balagah – Saying 56

[86] Nahj Al Balagah – Saying 57

[87] Nahj Al Balagah – Saying 58

[88] Nahj Al Balagah – Saying 59

[89] Nahj Al Balagah – Saying 60

[90] Nahj Al Balagah – Saying 61

[91] Nahj Al Balagah – Saying 62

[92] Nahj Al Balagah – Saying 63

[93] Nahj Al Balagah – Saying 64

[94] Nahj Al Balagah – Saying 65

[95] Nahj Al Balagah – Saying 66

[96] Nahj Al Balagah – Saying 67

[97] Nahj Al Balagah – Saying 68

[98] Nahj Al Balagah – Saying 69

[99] Nahj Al Balagah – Saying 70

[100] Nahj Al Balagah – Saying 71

[101] Nahj Al Balagah – Saying 72

[102] Nahj Al Balagah – Saying 73

[103] Nahj Al Balagah – Saying 74

[104] Nahj Al Balagah – Saying 75

[105] Nahj Al Balagah – Saying 76

[106] Nahj Al Balagah – Saying 77

[107] Nahj Al Balagah – Saying 78

[108] Nahj Al Balagah – Saying 79

[109] Nahj Al Balagah – Saying 80

[110] Nahj Al Balagah – Saying 81

[111] Nahj Al Balagah – Saying 82

[112] Nahj Al Balagah – Saying 83

[113] Nahj Al Balagah – Saying 84

[114] Nahj Al Balagah – Saying 85

[115] Nahj Al Balagah – Saying 86

[116] Nahj Al Balagah – Saying 87

[117] Nahj Al Balagah – Saying 88

[118] Nahj Al Balagah – Saying 89

[119] Nahj Al Balagah – Saying 90

[120] Nahj Al Balagah – Saying 91

[121] Nahj Al Balagah – Saying 92

[122] Nahj Al Balagah – Saying 93

[123] Nahj Al Balagah – Saying 94

[124] Nahj Al Balagah – Saying 95

[125] Nahj Al Balagah – Saying 96

[126] Nahj Al Balagah – Saying 97

[127] Nahj Al Balagah – Saying 98

[128] Nahj Al Balagah – Saying 99

[129] Nahj Al Balagah – Saying 100

[130] Nahj Al Balagah – Saying 101

[131] Nahj Al Balagah – Saying 102

[132] Nahj Al Balagah – Saying 103

[133] Nahj Al Balagah – Saying 104

[134] Nahj Al Balagah – Saying 105

[135] Nahj Al Balagah – Saying 106

[136] Nahj Al Balagah – Saying 107

[137] Nahj Al Balagah – Saying 108

[138] Nahj Al Balagah – Saying 109

[139] Nahj Al Balagah – Saying 110

[140] Nahj Al Balagah – Saying 111

[141] Nahj Al Balagah – Saying 112

[142] Nahj Al Balagah – Saying 113

[143] Nahj Al Balagah – Saying 114

[144] Nahj Al Balagah – Saying 115

[145] Nahj Al Balagah – Saying 116

[146] Nahj Al Balagah – Saying 117

[147] Nahj Al Balagah – Saying 118

[148] Nahj Al Balagah – Saying 119

[149] Nahj Al Balagah – Saying 120

[150] Nahj Al Balagah – Saying 121

[151] Nahj Al Balagah – Saying 122

[152] Nahj Al Balagah – Saying 123

[153] Nahj Al Balagah – Saying 124

[154] Nahj Al Balagah – Saying 125

[155] Nahj Al Balagah – Saying 126

[156] Nahj Al Balagah – Saying 127

[157] Nahj Al Balagah – Saying 128

[158] Nahj Al Balagah – Saying 129

[159] Nahj Al Balagah – Saying 130

[160] Nahj Al Balagah – Saying 131

[161] Nahj Al Balagah – Saying 132

[162] Nahj Al Balagah – Saying 133

[163] Nahj Al Balagah – Saying 134

[164] Nahj Al Balagah – Saying 135

[165] Nahj Al Balagah – Saying 136

[166] Nahj Al Balagah – Saying 137

[167] Nahj Al Balagah – Saying 138

[168] Nahj Al Balagah – Saying 139

[169] Nahj Al Balagah – Saying 140

[170] Nahj Al Balagah – Saying 141

[171] Nahj Al Balagah – Saying 142

[172] Nahj Al Balagah – Saying 143

[173] Nahj Al Balagah – Saying 144

[174] Nahj Al Balagah – Saying 145

[175] Nahj Al Balagah – Saying 146

[176] Nahj Al Balagah – Saying 147

[177] Nahj Al Balagah – Saying 148

[178] Nahj Al Balagah – Saying 149

[179] Nahj Al Balagah – Saying 150

[180] Nahj Al Balagah – Saying 151

[181] Nahj Al Balagah – Saying 152

[182] Nahj Al Balagah – Saying 153

[183] Nahj Al Balagah – Saying 154

[184] Nahj Al Balagah – Saying 155

[185] Nahj Al Balagah – Saying 156

[186] Nahj Al Balagah – Saying 157

[187] Nahj Al Balagah – Saying 158

[188] Nahj Al Balagah – Saying 159

[189] Nahj Al Balagah – Saying 160

[190] Nahj Al Balagah – Saying 161

[191] Nahj Al Balagah – Saying 162

[192] Nahj Al Balagah – Saying 163

[193] Nahj Al Balagah – Saying 164

[194] Nahj Al Balagah – Saying 165

[195] Nahj Al Balagah – Saying 166

[196] Nahj Al Balagah – Saying 167

[197] Nahj Al Balagah – Saying 168

[198] Nahj Al Balagah – Saying 169

[199] Nahj Al Balagah – Saying 170

[200] Nahj Al Balagah – Saying 171

[201] Nahj Al Balagah – Saying 172

[202] Nahj Al Balagah – Saying 173

[203] Nahj Al Balagah – Saying 174

[204] Nahj Al Balagah – Saying 175

[205] Nahj Al Balagah – Saying 176

[206] Nahj Al Balagah – Saying 177

[207] Nahj Al Balagah – Saying 178

[208] Nahj Al Balagah – Saying 179

[209] Nahj Al Balagah – Saying 180

[210] Nahj Al Balagah – Saying 181

[211] Nahj Al Balagah – Saying 182

[212] Nahj Al Balagah – Saying 183

[213] Nahj Al Balagah – Saying 184

[214] Nahj Al Balagah – Saying 185

[215] Nahj Al Balagah – Saying 186

[216] Nahj Al Balagah – Saying 187

[217] Nahj Al Balagah – Saying 188

[218] Nahj Al Balagah – Saying 189

[219] Nahj Al Balagah – Saying 190

[220] Nahj Al Balagah – Saying 191

[221] Nahj Al Balagah – Saying 192

[222] Nahj Al Balagah – Saying 193

[223] Nahj Al Balagah – Saying 194

[224] Nahj Al Balagah – Saying 195

[225] Nahj Al Balagah – Saying 196

[226] Nahj Al Balagah – Saying 197

[227] Nahj Al Balagah – Saying 198

[228] Nahj Al Balagah – Saying 199

[229] Nahj Al Balagah – Saying 200

[230] Nahj Al Balagah – Saying 201

[231] Nahj Al Balagah – Saying 202

[232] Nahj Al Balagah – Saying 203

[233] Nahj Al Balagah – Saying 204

[234] Nahj Al Balagah – Saying 205

[235] Nahj Al Balagah – Saying 206

[236] Nahj Al Balagah – Saying 207

[237] Nahj Al Balagah – Saying 208

[238] Nahj Al Balagah – Saying 209

[239] Nahj Al Balagah – Saying 210

[240] Nahj Al Balagah – Saying 211

[241] Nahj Al Balagah – Saying 212

[242] Nahj Al Balagah – Saying 213

[243] Nahj Al Balagah – Saying 214

[244] Nahj Al Balagah – Saying 215

[245] Nahj Al Balagah – Saying 216

[246] Nahj Al Balagah – Saying 217

[247] Nahj Al Balagah – Saying 218

[248] Nahj Al Balagah – Saying 219

[249] Nahj Al Balagah – Saying 220

[250] Nahj Al Balagah – Saying 221

[251] Nahj Al Balagah – Saying 222

[252] Nahj Al Balagah – Saying 223

[253] Nahj Al Balagah – Saying 224

[254] Nahj Al Balagah – Saying 225

[255] Nahj Al Balagah – Saying 226

[256] Nahj Al Balagah – Saying 226

[257] Nahj Al Balagah – Saying 227

[258] Nahj Al Balagah – Saying 229

[259] Nahj Al Balagah – Saying 230

[260] Nahj Al Balagah – Saying 231

[261] Nahj Al Balagah – Saying 232

[262] Nahj Al Balagah – Saying 233

[263] Nahj Al Balagah – Saying 234

[264] Nahj Al Balagah – Saying 235

[265] Nahj Al Balagah – Saying 236

[266] Nahj Al Balagah – Saying 237

[267] Nahj Al Balagah – Saying 238

[268] Nahj Al Balagah – Saying 239

[269] Nahj Al Balagah – Saying 240

[270] Nahj Al Balagah – Saying 241

[271] Nahj Al Balagah – Saying 242

[272] Nahj Al Balagah – Saying 243

[273] Nahj Al Balagah – Saying 244

[274] Nahj Al Balagah – Saying 245

[275] Nahj Al Balagah – Saying 246

[276] Nahj Al Balagah – Saying 247

[277] Nahj Al Balagah – Saying 248

[278] Nahj Al Balagah – Saying 249

[279] Nahj Al Balagah – Saying 250

[280] Nahj Al Balagah – Saying 251

[281] Nahj Al Balagah – Saying 252

[282] Nahj Al Balagah – Saying 253

[283] Nahj Al Balagah – Saying 254

[284] Nahj Al Balagah – Saying 255

[285] Nahj Al Balagah – Saying 256

[286] Nahj Al Balagah – Saying 257

[287] Nahj Al Balagah – Saying 258

[288] Nahj Al Balagah – Saying 259

[289] Nahj Al Balagah – Saying 260

[290] Nahj Al Balagah – Saying 261

[291] Nahj Al Balagah – Saying 262

[292] Nahj Al Balagah – Saying 263

[293] Nahj Al Balagah – Saying 264

[294] Nahj Al Balagah – Saying 265

[295] Nahj Al Balagah – Saying 266

[296] Nahj Al Balagah – Saying 267

[297] Nahj Al Balagah – Saying 268

[298] Nahj Al Balagah – Saying 269

[299] Nahj Al Balagah – Saying 270

[300] Nahj Al Balagah – Saying 271

[301] Nahj Al Balagah – Saying 272

[302] Nahj Al Balagah – Saying 273

[303] Nahj Al Balagah – Saying 274

[304] Nahj Al Balagah – Saying 275

[305] Nahj Al Balagah – Saying 276

[306] Nahj Al Balagah – Saying 277

[307] Nahj Al Balagah – Saying 278

[308] Nahj Al Balagah – Saying 279

[309] Nahj Al Balagah – Saying 280

[310] Nahj Al Balagah – Saying 281

[311] Nahj Al Balagah – Saying 282

[312] Nahj Al Balagah – Saying 283

[313] Nahj Al Balagah – Saying 284

[314] Nahj Al Balagah – Saying 285

[315] Nahj Al Balagah – Saying 286

[316] Nahj Al Balagah – Saying 287

[317] Nahj Al Balagah – Saying 288

[318] Nahj Al Balagah – Saying 289

[319] Nahj Al Balagah – Saying 290

[320] Nahj Al Balagah – Saying 291

[321] Nahj Al Balagah – Saying 292

[322] Nahj Al Balagah – Saying 293

[323] Nahj Al Balagah – Saying 294

[324] Nahj Al Balagah – Saying 295

[325] Nahj Al Balagah – Saying 296

[326] Nahj Al Balagah – Saying 297

[327] Nahj Al Balagah – Saying 298

[328] Nahj Al Balagah – Saying 299

[329] Nahj Al Balagah – Saying 300

[330] Nahj Al Balagah – Saying 301

[331] Nahj Al Balagah – Saying 302

[332] Nahj Al Balagah – Saying 303

[333] Nahj Al Balagah – Saying 304

[334] Nahj Al Balagah – Saying 305

[335] Nahj Al Balagah – Saying 306

[336] Nahj Al Balagah – Saying 307

[337] Nahj Al Balagah – Saying 308

[338] Nahj Al Balagah – Saying 309

[339] Nahj Al Balagah – Saying 310

[340] Nahj Al Balagah – Saying 311

[341] Nahj Al Balagah – Saying 312

[342] Nahj Al Balagah – Saying 313

[343] Nahj Al Balagah – Saying 314

[344] Nahj Al Balagah – Saying 315

[345] Nahj Al Balagah – Saying 316

[346] Nahj Al Balagah – Saying 317

[347] Nahj Al Balagah – Saying 318

[348] Nahj Al Balagah – Saying 319

[349] Nahj Al Balagah – Saying 320

[350] Nahj Al Balagah – Saying 321

[351] Nahj Al Balagah – Saying 322

[352] Nahj Al Balagah – Saying 323

[353] Nahj Al Balagah – Saying 324

[354] Nahj Al Balagah – Saying 325

[355] Nahj Al Balagah – Saying 326

[356] Nahj Al Balagah – Saying 327

[357] Nahj Al Balagah – Saying 328

[358] Nahj Al Balagah – Saying 329

[359] Nahj Al Balagah – Saying 330

[360] Nahj Al Balagah – Saying 331

[361] Nahj Al Balagah – Saying 332

[362] Nahj Al Balagah – Saying 333

[363] Nahj Al Balagah – Saying 334

[364] Nahj Al Balagah – Saying 335

[365] Nahj Al Balagah – Saying 336

[366] Nahj Al Balagah – Saying 337

[367] Nahj Al Balagah – Saying 338

[368] Nahj Al Balagah – Saying 339

[369] Nahj Al Balagah – Saying 340

[370] Nahj Al Balagah – Saying 341

[371] Nahj Al Balagah – Saying 342

[372] Nahj Al Balagah – Saying 343

[373] Nahj Al Balagah – Saying 344

[374] Nahj Al Balagah – Saying 345

[375] Nahj Al Balagah – Saying 346

[376] Nahj Al Balagah – Saying 347

[377] Nahj Al Balagah – Saying 348

[378] Nahj Al Balagah – Saying 349

[379] Nahj Al Balagah – Saying 350

[380] Nahj Al Balagah – Saying 351

[381] Nahj Al Balagah – Saying 352

[382] Nahj Al Balagah – Saying 353

[383] Nahj Al Balagah – Saying 354

[384] Nahj Al Balagah – Saying 355

[385] Nahj Al Balagah – Saying 356

[386] Nahj Al Balagah – Saying 357

[387] Nahj Al Balagah – Saying 358

[388] Nahj Al Balagah – Saying 359

[389] Nahj Al Balagah – Saying 360

[390] Nahj Al Balagah – Saying 361

[391] Nahj Al Balagah – Saying 362

[392] Nahj Al Balagah – Saying 363

[393] Nahj Al Balagah – Saying 364

[394] Nahj Al Balagah – Saying 365

[395] Nahj Al Balagah – Saying 366

[396] Nahj Al Balagah – Saying 367

[397] Nahj Al Balagah – Saying 368

[398] Nahj Al Balagah – Saying 369

[399] Nahj Al Balagah – Saying 370

[400] Nahj Al Balagah – Saying 371

[401] Nahj Al Balagah – Saying 372

[402] Nahj Al Balagah – Saying 373

[403] Nahj Al Balagah – Saying 374

[404] Nahj Al Balagah – Saying 375

[405] Nahj Al Balagah – Saying 376

[406] Nahj Al Balagah – Saying 377

[407] Nahj Al Balagah – Saying 378

[408] Nahj Al Balagah – Saying 379

[409] Nahj Al Balagah – Saying 380

[410] Nahj Al Balagah – Saying 381

[411] Nahj Al Balagah – Saying 382

[412] Nahj Al Balagah – Saying 383

[413] Nahj Al Balagah – Saying 384

[414] Nahj Al Balagah – Saying 385

[415] Nahj Al Balagah – Saying 386

[416] Nahj Al Balagah – Saying 387

[417] Nahj Al Balagah – Saying 388

[418] Nahj Al Balagah – Saying 389

[419] Nahj Al Balagah – Saying 390

[420] Nahj Al Balagah – Saying 391

[421] Nahj Al Balagah – Saying 392

[422] Nahj Al Balagah – Saying 393

[423] Nahj Al Balagah – Saying 394

[424] Nahj Al Balagah – Saying 395

[425] Nahj Al Balagah – Saying 396

[426] Nahj Al Balagah – Saying 397

[427] Nahj Al Balagah – Saying 398

[428] Nahj Al Balagah – Saying 399

[429] Nahj Al Balagah – Saying 400

[430] Nahj Al Balagah – Saying 401

[431] Nahj Al Balagah – Saying 402

[432] Nahj Al Balagah – Saying 403

[433] Nahj Al Balagah – Saying 404

[434] Nahj Al Balagah – Saying 405

[435] Nahj Al Balagah – Saying 406

[436] Nahj Al Balagah – Saying 407

[437] Nahj Al Balagah – Saying 408

[438] Nahj Al Balagah – Saying 409

[439] Nahj Al Balagah – Saying 410

[440] Nahj Al Balagah – Saying 411

[441] Nahj Al Balagah – Saying 412

[442] Nahj Al Balagah – Saying 413

[443] Nahj Al Balagah – Saying 414

[444] Nahj Al Balagah – Saying 415

[445] Nahj Al Balagah – Saying 416

[446] Nahj Al Balagah – Saying 417

[447] Nahj Al Balagah – Saying 418

[448] Nahj Al Balagah – Saying 419

[449] Nahj Al Balagah – Saying 420

[450] Nahj Al Balagah – Saying 421

[451] Nahj Al Balagah – Saying 422

[452] Nahj Al Balagah – Saying 423

[453] Nahj Al Balagah – Saying 424

[454] Nahj Al Balagah – Saying 425

[455] Nahj Al Balagah – Saying 426

[456] Nahj Al Balagah – Saying 427

[457] Nahj Al Balagah – Saying 428

[458] Nahj Al Balagah – Saying 429

[459] Nahj Al Balagah – Saying 430

[460] Nahj Al Balagah – Saying 431

[461] Nahj Al Balagah – Saying 432

[462] Nahj Al Balagah – Saying 433

[463] Nahj Al Balagah – Saying 434

[464] Nahj Al Balagah – Saying 435

[465] Nahj Al Balagah – Saying 436

[466] Nahj Al Balagah – Saying 437

[467] Nahj Al Balagah – Saying 438

[468] Nahj Al Balagah – Saying 439

[469] Nahj Al Balagah – Saying 440

[470] Nahj Al Balagah – Saying 441

[471] Nahj Al Balagah – Saying 442

[472] Nahj Al Balagah – Saying 443

[473] Nahj Al Balagah – Saying 444

[474] Nahj Al Balagah – Saying 445

[475] Nahj Al Balagah – Saying 446

[476] Nahj Al Balagah – Saying 447

[477] Nahj Al Balagah – Saying 448

[478] Nahj Al Balagah – Saying 449

[479] Nahj Al Balagah – Saying 450

[480] Nahj Al Balagah – Saying 451

[481] Nahj Al Balagah – Saying 452

[482] Nahj Al Balagah – Saying 453

[483] Nahj Al Balagah – Saying 454

[484] Nahj Al Balagah – Saying 455

[485] Nahj Al Balagah – Saying 456

[486] Nahj Al Balagah – Saying 457

[487] Nahj Al Balagah – Saying 458

[488] Nahj Al Balagah – Saying 459

[489] Nahj Al Balagah – Saying 460

[490] Nahj Al Balagah – Saying 461

[491] Nahj Al Balagah – Saying 462

[492] Nahj Al Balagah – Saying 463

[493] Nahj Al Balagah – Saying 464

[494] Nahj Al Balagah – Saying 465

[495] Nahj Al Balagah – Saying 466

[496] Nahj Al Balagah – Saying 467

[497] Nahj Al Balagah – Saying 468

[498] Nahj Al Balagah – Saying 469

[499] Nahj Al Balagah – Saying 470

[500] Nahj Al Balagah – Saying 471

[501] Nahj Al Balagah – Saying 472

[502] Nahj Al Balagah – Saying 473

[503] Nahj Al Balagah – Saying 474

[504] Nahj Al Balagah – Saying 475

[505] Nahj Al Balagah – Saying 476

[506] Nahj Al Balagah – Saying 477

[507] Nahj Al Balagah – Saying 478

[508] Nahj Al Balagah – Saying 479

[509] Nahj Al Balagah – Saying 480