نهج البلاغة

خطب أمير المؤمنين عليه السلام‏

SERMONS OF AMIR AL MOMINEEN^-asws

May the greetings be upon him^-asws

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

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

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

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

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

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

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

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

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

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

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

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

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

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

خلق العالم‏

Creation of the world

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

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

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

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

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

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

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

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

 

خلق الملائكة

Creation of the Angels

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

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

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

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

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

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

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

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

 

صفة خلق آدم عليه السلام‏

Description of the creation of Adam^-as

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

اختيار الأنبياء

Choosing of the Prophets^-as

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

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

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

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

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

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

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

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

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

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

 

 

مبعث النبي‏

Sending (Prophet-hood)

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

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

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

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

 

القرآن و الأحكام الشرعية

The Quran and the rulings of Law

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

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

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

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

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

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

 

و منها في ذكر الحج‏

And from it in mentioning the Hajj

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

و منها يعني آل النبي عليه الصلاة و السلام‏

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

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

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

وَ مِنْهَا [فِي الْمُنَافِقِينَ‏] يَعْنِي قَوْماً آخَرِينَ‏

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

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

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

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

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

 

 

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

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

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

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

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

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

 

ترجيح الصبر

The outweighing of patience

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

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

ثُمَّ تَمَثَّلَ بِقَوْلِ الْأَعْشَى‏

شَتَّانَ مَا يَوْمِي عَلَى كُورِهَا

وَ يَوْمُ حَيَّانَ أَخِي جَابِرِ

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

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

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

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

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

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

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

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

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

 

مبايعة علي‏

Allegiances (pledged to) Ali^-asws

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

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

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

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

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

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

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

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

فَقَالَ هَيْهَاتَ يَا ابْنَ عَبَّاسٍ تِلْكَ شِقْشِقَةٌ هَدَرَتْ‏ ثُمَّ قَرَّتْ‏

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

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

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

 

4 و من خطبة له ع‏

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

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

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

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

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

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

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

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

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

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

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

 

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

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

 

النهي عن الفتنة

The forbidding from the Fitna

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

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

 

خلقه و علمه‏

His^-asws manner and his^-asws knowledge

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

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

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

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

 

 

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

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

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

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

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

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

 

7 و من خطبة له ع يذم فيها أتباع الشيطان‏

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

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

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

 

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

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

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

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

 

 

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

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

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

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

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

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

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

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

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

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

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

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

12 و من كلام له ع لما أظفره الله بأصحاب الجمل‏

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

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

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

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

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

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

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

كُنْتُمْ جُنْدَ الْمَرْأَةِ وَ أَتْبَاعَ الْبَهِيمَةِ رَغَا فَأَجَبْتُمْ وَ عُقِرَ فَهَرَبْتُمْ

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

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

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

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

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

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

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

وَ فِي رِوَايَةٍ كَجُؤْجُؤِ طَيْرٍ فِي لُجَّةِ بَحْرٍ

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

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

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

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

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

14 و من كلام له ع في مثل ذلك‏

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

و من هذه الخطبة و فيها يقسم الناس إلى ثلاثة أصناف‏

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

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

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

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

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

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

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

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

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

 

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

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

 

الصنف الأول‏

The first type

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

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

 

الصنف الثاني‏

The second type

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

 

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

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

 

ذم أهل الرأي‏

Condemnation of the opining people

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

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

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

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

أَمْ أَنْزَلَ اللَّهُ سُبْحَانَهُ دِيناً نَاقِصاً فَاسْتَعَانَ بِهِمْ عَلَى إِتْمَامِهِ

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

أَمْ كَانُوا شُرَكَاءَ لَهُ فَلَهُمْ أَنْ يَقُولُوا وَ عَلَيْهِ أَنْ يَرْضَى

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

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

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

وَ اللَّهُ سُبْحَانَهُ يَقُولُ‏ ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْ‏ءٍ

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

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

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

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

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

 

 

 

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

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

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

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

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

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

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

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

 

 

 

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

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

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

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

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

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

 

 

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

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

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

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

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

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

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

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

 

 

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

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

 

ذم الناكثين‏

Condemnation of the (allegiance) breakers

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

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

 

دم عثمان‏

Blood of Usman

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

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

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

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

 

التهديد بالحرب‏

The threatening with the war

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

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

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

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

 

 

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

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

 

تهذيب الفقراء

Disciplining the poor

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

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

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

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

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

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

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

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

نَسْأَلُ اللَّهَ مَنَازِلَ الشُّهَدَاءِ وَ مُعَايَشَةَ السُّعَدَاءِ وَ مُرَافَقَةَ الْأَنْبِيَاءِ

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

 

تأديب الأغنياء

Educating the rich

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

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

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

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

 

و منها

And from it

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

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

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

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

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

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

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

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

 

 

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

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

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

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

وَ تَمَثَّلَ بِقَوْلِ الشَّاعِرِ-

لَعَمْرُ أَبِيكَ الْخَيْرِ يَا عَمْرُو إِنَّنِي‏

عَلَى وَضَرٍ مِنْ ذَا الْإِنَاءِ قَلِيلِ‏

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

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

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

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

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

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

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

هُنَالِكَ لَوْ دَعَوْتَ أَتَاكَ مِنْهُمْ‏

فَوَارِسُ مِثْلُ أَرْمِيَةِ الْحَمِيمِ‏

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

ثُمَّ نَزَلَ ع مِنَ الْمِنْبَرِ

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

 

 

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

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

 

العرب قبل البعثة

The Arabs before the Prophet-hood

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

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

 

و منها صفته قبل البيعة له‏

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

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

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

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

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

 

 

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

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

 

 

فضل الجهاد

The merits of Jihad

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

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

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

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

 

 

استنهاض الناس‏

Encouraging the people

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

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

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

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

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

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

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

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

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

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

 

البرم بالناس‏

The dismay from the people

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

 

 

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

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

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

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

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

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

 

 

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

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

 

معنى جور الزمان‏

Meaning of tyranny of the times

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

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

 

أصناف المسيئين‏

Types of offenders

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

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

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

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

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

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

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

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

 

الراغبون في اللّه‏

The ones desirous regarding Allah^-azwj

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

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

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

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

 

التزهيد في الدنيا

The asceticism in the world

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

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

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

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

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

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

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

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

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

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

 

 

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

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

 

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

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

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

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

 

حكمة بعثة النبي‏

Wisdom in Prophet-hood of the Prophet^-saww

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

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

 

فضل علي‏

Merits of Ali^-asws

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

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

 

توبيخ الخارجين عليه‏

Reprimanding the ones rebelling against him^-asws

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

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

فَكَانُوا كَمَا قَالَ الْأَوَّلُ-

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

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

 

 

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

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

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

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

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

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

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

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

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

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

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

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

 

طريق السداد

The path of guidance

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

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

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

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

 

 

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

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

 

الحمد على البلاء

The Praising (Allah^-azwj) upon the calamities

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

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

 

سبب البلوى‏

Cause of the calamities

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

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

فَكُنْتُ أَنَا وَ إِيَّاكُمْ كَمَا قَالَ أَخُو هَوَازِنَ‏

أَمَرْتُكُمْ أَمْرِي بِمُنْعَرَجِ اللِّوَى‏

فَلَمْ تَسْتَبِينُوا النُّصْحَ إِلَّا ضُحَى الْغَدِ

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

 

36 و من خطبة له ع في تخويف أهل النهروان‏

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

 

 

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

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

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

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

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

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

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

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

 

 

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

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

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

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

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

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

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

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

 

 

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

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

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

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

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

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

 

 

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

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

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

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

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

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

 

 

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

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

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

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

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

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

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

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

 

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

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

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

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

 

 

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

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

 

حمد الله‏

Praise of Allah^-azwj

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

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

 

ذم الدنيا

Condemnation of the world

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

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

 

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

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

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

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

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

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

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

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

 

47 و من كلام له ع في ذكر الكوفة

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

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

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

 

 

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

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

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

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

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

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

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

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

 

 

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

 

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

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

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

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

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

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

 

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

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

 

التزهيد في الدنيا

The asceticism in the world

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

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

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

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

 

ثواب الزهاد

Rewards of the asceticism

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

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

 

نعم الله‏

Bounties of Allah^-azwj

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

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

 

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

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

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

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

 

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

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

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

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

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

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

 

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

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

 

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

 

61 و قال ع‏

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

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

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

[قال الشريف يعني معاوية و أصحابه‏]

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

 

62 و من كلام له ع لما خوف من الغيلة

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

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

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

 

63 و من خطبة له ع يحذر من فتنة الدنيا

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

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

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

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

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

 

64 و من خطبة له ع في المبادرة إلى صالح الأعمال‏

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

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

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

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

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

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

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

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

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

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

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

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

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

 

 

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

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

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

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

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

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

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

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

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

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

 

 

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

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

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

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

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

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

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

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

 

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

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

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

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

قَالُوا وَ مَا فِي هَذَا مِنَ الْحُجَّةِ عَلَيْهِمْ

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

فَقَالَ ع لَوْ كَانَ الْإِمَامَةُ فِيهِمْ لَمْ تَكُنِ الْوَصِيَّةُ بِهِمْ

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

ثُمَّ قَالَ ع فَمَا ذَا قَالَتْ قُرَيْشٌ

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

قَالُوا احْتَجَّتْ بِأَنَّهَا شَجَرَةُ الرَّسُولِ ص

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

فَقَالَ ع 4 احْتَجُّوا بِالشَّجَرَةِ وَ أَضَاعُوا الثَّمَرَةَ

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

 

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

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

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

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

 

69 و من كلام له ع في توبيخ بعض أصحابه‏

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

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

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

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

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

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

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

 

70 و قال ع في سحرة اليوم الذي ضرب فيه‏

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

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

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

 

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

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

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

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

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

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

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

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

 

 

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

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

 

صفات الله‏

Attributes of Allah^-azwj

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

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

 

صفات النبي‏

Attributes of the Prophet^-saww

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

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

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

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

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

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

 

الدعاء للنبي‏

The supplication for the Prophet^-saww

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

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

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

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

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

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

 

73 و من كلام له ع قاله لمروان بن الحكم بالبصرة

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

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

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

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

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

 

 

74 و من خطبة له ع لما عزموا على بيعة عثمان‏

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

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

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

 

 

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

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

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

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

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

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

 

 

76 و من خطبة له ع في الحث على العمل الصالح‏

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

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

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

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

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

 

 

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

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

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

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

 

 

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

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

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

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

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

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

اللَّهُمَّ اغْفِرْ لِي مَا تَقَرَّبْتُ بِهِ إِلَيْكَ بِلِسَانِي ثُمَّ خَالَفَهُ قَلْبِي

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

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

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

 

 

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

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

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

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

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

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

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

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

 

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

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

مَعَاشِرَ النَّاسِ إِنَّ النِّسَاءَ نَوَاقِصُ الْإِيمَانِ نَوَاقِصُ الْحُظُوظِ نَوَاقِصُ الْعُقُولِ

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

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

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

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

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

 

81 و من كلام له ع في الزهد

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

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

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

 

82 و من كلام له ع في ذم صفة الدنيا

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

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

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

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

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

 

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

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

 

صفته جل شأنه‏

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

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

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

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

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

 

الوصية بالتقوى‏

The advising with the piety

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

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

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

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

 

التنفير من الدنيا

The alienation from the world

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

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

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

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

بعد الموت البعث‏

The Resurrection after the death

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

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

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

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

 

تنبيه الخلق‏

Alerting the people

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

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

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

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

 

فضل التذكير

Merits of the reminding

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

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

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

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

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

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

 

التذكير بضروب النعم‏

The reminding of a variety of bounties

و منها

And from it

 

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

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

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

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

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

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

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

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

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

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

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

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

التحذير من هول الصراط

The cautioning from horrors of the Bridge

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