ar,en
[مقدمة السيد الشريف الرضي],"Preface By the compiler of Nahjul-Balagha, Allama ash-Sharif ar-Radi"
بسم الله الرحمن الرحيم,"In the Name of Allah, the Merciful, the Compassionate"
أما بعد حمد الله الذي جعل الحمد ثمناً لنعمائه، ومَعاذاً من بلائه، ووسيلاً إلى جِنانه، وسبباً لزيادة إحسانه. والصلاة على رسوله نبيّ الرحمة، وإمام الائمة، وسراج الامة، المنتخب من طينة الكرم، وسلالة المجد الاقدم، ومَغرِس الفخار المُعْرِق، وفرع العَلاء المثمر المورق.,"All Praise is due to Allah Who has held praise as the price of His bounties, protection against His retribution, pathway to His paradise and means for multiplication of His good treatment. May blessings be on His Messenger, the Prophet of mercy, the torch of the people, the chosen one from the origin of greatness and family of longstanding honors, the plantation of all-engrossing glory and the branch of sublimity full of fruits and foliage."
وعلى أهل بيته مصابيح الظلم، وعِصَم الامم، ومنار الدين الواضحة، ومثاقيل الفضل الراجحة صلّى الله عليهم أجمعين، صلاة تكون إزاءً لفضلهم، ومكافأة لعملهم، وكفاء لطيب فرعهم وأصلهم، ما أنار فجر ساطع، وخوى نجم طالع.,"And, may blessing be upon the members of his family who are lanterns against darkness, protection of the people, brilliant minarets of religion and high standards of greatness. May Allah shower upon them all the blessings befitting their distinction as rewards for their actions and suitable to the chastity of their lineage so long as the morning dawns and the stars twinkle"
فإنّي كنتُ في عنفوان شبابي، وغضاضة الغصن، ابتدأتُ بتأليف كتاب في خصائص الائمة(عليهم السلام): يشتمل على محاسن أخبارهم، وجواهر كلامهم، حداني عليه غرض ذكرته في صدر الكتاب، وجعلته أمام الكلام.,"In my early age at the dawn of youth, I commenced writing a book on the characteristics of the Imams covering the account of their virtues and masterpieces of their utterances."
وفرغت من الخصائص التي تخصّ أمير المؤمنين علياً(عليه السلام)، وعاقت عن إتمام بقية الكتاب محاجزات الايام، ومماطلات الزمان.,"The purpose of the compilation was stated in the beginning of the book. The rein, I completed the portion relevant to the account of Amir al-Mu’minin Ali but I could not complete that part concerning the other Imams due to impediments of the time and obstacles of the days."
وكنتُ قد بوّبتُ ما خرج من ذلك أبواباً، وفصّلته فصولاً، فجاء في آخرها فصل يتضمّن محاسن ما نقل عنه(عليه السلام) من الكلام القصير في المواعظ والحِكم والامثال والاداب، دون الخطب الطويلة، والكتب المبسوطة,"I divided the book into several chapters and sections, in a manner for its last section to compromise whatever had been related to Ali’s short utterances such as his counsel, maxims and proverbs but not his long lectures and detailed discourses."
"فاستحسن جماعة من الاصدقاء ما اشتمل عليه الفصل المقدّم ذكره، معجَبين ببدائعه، ومتعجّبين من نواصعه.
وسألوني عند ذلك أن أبتدىء بتأليف كتاب يحتوي على مختار كلام مولانا أمير المؤمنين(عليه السلام)في جميع فنونه، ومتشعّبات غصونه: من خطب، وكتب، ومواعظ وأدب.","A number of my friends and brothers-in-faith, while wondering at its delicate and blossoming expressions, admired the contents of this particular section and desired that I complete a book which should cover all the forms of the utterances of Amir al-Mu’minin, including diverse materials such as lectures, letters, counsels, ethics, etc."
علماً أنّ ذلك يتضمّن من عجائب البلاغة، وغرائب الفصاحة، وجواهر العربية، وثواقب الكلم الدينية والدنياوية، ما لا يوجد مجتمعاً في كلام، ولا مجموعَ الاطراف في كتاب;,"They were convinced that because Amir al-Mu’minin was the fountain of eloquence and the source of rhetoric, the entire proceedings would comprise wonders and surprises of eloquence and rhetoric, brilliant jewels of the Arabic language and shining expressions about faith that were not collected nor found together in any other book."
إذ كان أمير المؤمنين(عليه السلام)مشرَعَ الفصاحة وموردها، ومنشأ البلاغة ومولدها، ومنه(عليه السلام)ظهر مكنونها، وعنه أخذت قوانينُها، وعلى أمثلته حذاكلّ قائل خطيب، وبكلامه استعان كلّ واعظ بليغ.,"Through the Imam, the hidden delicacies of eloquence and rhetoric came to light and from him, its principles and rules were learned. Every speaker and orator had to tread on his footprints and every eloquent preacher availed of his utterances."
ومع ذلك فقد سبق وقصروا، وتقدم وتأخروا، لانّ كلامه(عليه السلام)الكلامُ الذي عليه مَسْحة من العلم الالهي، وفيه عَبْقَة من الكلام النبوي.,"Even then, none could equal him and so the credit for being the first and foremost remained with him because his utterances are those that carry the reflection of the Divine knowledge and savor the Prophet’s utterance."
فأجبتهم إلى الابتداء بذلك، عالماً بما فيه من عظيم النفع، ومنشور الذكر، ومذخور الاجر. واعتمدتُ به أن أبيّن عن عظيم قدر أمير المؤمنين(عليه السلام) في هذه الفضيلة، مضافة إلى المحاسن الدّثِرَة، والفضائل الجمّة.,"Accordingly, I acceded to their requests because I knew that it meant great reward, handsome reputation and a treasure of recompense. The object of this compilation is to bring forth Amir al- Mu’minin’s greatness and superiority in the are of rhetoric, in addition to his countless qualities and innumerable distinctions and to show that he had risen to the highest pinnacle of this attainment."
وأنه(عليه السلام) انفرد ببلوغ غايتها عن جميع السلف الاولين الذين إنّما يؤثر عنهم منها القليل فأما كلامه(عليه السلام) فهو البحر الذي لا يُساجَل، والجمّ الذي لا يحافَل. وأردتُ أن يسوغ لي التمثّل في الافتخار به(عليه السلام) بقول الفرزدق:,"He was singular among all those predecessors whose utterances are quoted here and the re, whereas his own utterances are such an on-rushing stream that its flow cannot be encountered and its treasure of delicacies cannot be matched. Since I proudly trace my descent from him, I have a pleasure of quoting a couplet of al-Farazdaq:"
أولئك أبائي فجئني بمثلهم * إذا جمعَتْنا يا جرير المجامعُ,These are my forefathers O Jarir.
"ورأيتُ كلامه(عليه السلام) يدور على أقطاب ثلاثة:أولها: الخطب والاوامر. وثانيها: الكتب والرسائل.
وثالثها: الحكم والمواعظ.","In my view, Amir al-Mu’minin’s utterances were divisible in three categories: firstly sermons and decrees; secondly, letters and correspondence, and thirdly, maxims and counsels."
فأجمعتُ بتوفيق الله جلّ جلاله على الابتداء باختيار محاسن الخطب، ثم محاسن الكتب، ثم محاسن الحِكَم والادب، مفرداً لكلّ صنف من ذلك باباً، ومفضلاً فيه أوراقاً، لتكون مقدمة لا ستدرك ما عساه يشذّ عنّي عاجلاً، ويقع إليّ آجلاً.,"Allah willing, I have decided to compile the sermons first, then the letters and finally the maxims and counsels. I then propose a separate chapter for each category, leaving blank pages in-between each so that if anything has been left out and becomes handy afterwards, it may be inserted the rein."
وإذا جاء شيء من كلامه(عليه السلام) الخارج في أثناء حوار، أوجواب سؤال، أوغرض آخر من الاغراض ـ في غير الانحاء التي ذكرتها، وقررت القاعدة عليها ـ نسبته إلى أليق الابواب به وربما جاء فيما أختارُهُ من ذلك فصول غير مُتّسِقة، ومحاسن كَلِم غير منتظمة;,"If my utterance which is routine or in reply to some question or has some other aim does not fit in with any of my divisions, it should be included in the category for which is most suitable or to which its subject matter is most similar. In this compilation, some sections and sentences have crept in whose arrangement show disarray and disorderliness."
لاني أورد النكت واللّمَع، ولا أقصد التتالي والنسَق.,This is so because I am only collecting the most representative brilliant utterances and do not wish to arrange or array them.
ومن عجائبه(عليه السلام) التي انفرد بها، وأمِنَ المشاركةَ فيها، أنّ كلامه(عليه السلام)الوارد في الزهد والمواعظ، والتذكير والزواجر، إذا تأمله المتأمل، وفكر فيه المتفكر، وخلع من قلبه أنه كلام مثله ممن عظم قدره، ونفذ أمره، وأحاط بالرقاب ملكه،,"The characteristic of Amir al-Mu’minin in which he is unparalleled and is shared by no one, is that his utterances on seclusion, piety, remembrance of Allah and admonition are such that when a person pursues them without bearing in mind that they are the words of a man who enjoys great and ruling status and who controls destinies of men,"
لم يعترضه الشك في أنه من كلام من لا حظّ له في غير الزهادة، ولا شغل له بغير العبادة، قد قبع في كسر بيت، أوانقطع إلى سفح جبل، لا يسمع إلاّ حسّه، ولا يرى إلاّ نفسه،,he can have no doubt that these are the utterances of a man who has no interest other than seclusion and no activity save worshipping; who is confined to the interior of some house or the valley some mountain where he hears nothing save his own murmur and sees no one except himself.
ولا يكاد يوقن بأنه كلامُ من ينغمس في الحرب مصْلِتاً سيفه، فيقُطّ الرقاب، ويُجَدل الابطال، ويعود به ينْطُفُ دَماً، ويقطر مُهَجاً، وهو مع تلك الحال زاهد الزهّاد، وبدَلُ الابدال.,"Would one believe that these are the utterances of one who plunges in battles with his sword drawn, severing heads and vanquishing the heroes while returning with his sword dripping with blood and the heart’s fluid? And despite all of this, he is supreme among the recluse and chief among the saints."
وهذه من فضائله العجيبة، وخصائصه اللطيفة، التي جمع بها بين الاضداد، وألف بين الاشتات، وكثيراً ما أُذاكر الاخوان بها، وأستخرج عجبهم منها، وهي موضع للعبرة بها، والفكرة فيها.,This distinction is one of those astonishing characteristics of Amir al-Mu’minin with which he collected within himself contradictory qualities and patched together diverse greatness. I often mention this subject to my brethren-in-faith and cause them to ponder over it.
وربما جاء في أثناء هذا الاختيار اللفظُ المردد، والمعنى المكرر، والعذر في ذلك أنّ روايات كلامه(عليه السلام)تختلف اختلافاً شديداً: فربما اتفق الكلام المختار في رواية فنُقِلَ على وجهه،,"Within this compilation, some repetition of words or subject matter are to be expected, as the utterances of Amir al-Mu’minin have been known to be related in numerous forms. Sometimes it happened that a particular utterance was found in a particular form in a tradition and was taken down in that very form."
ثم وُجد بعد ذلك في رواية أخرى موضوعاً غير موضعه الاول: إما بزيادة مختارة، أولفظ أحسن عبارة، فتقتضي الحال أن يعاد، استظهاراً للاختيار، وغَيْرةً على عقائل الكلام.,"Thereafter, the same utterance was found in some other tradition either with acceptable addition or in a more attractive style of expression. In such a case with a view to further the object of compilation and to preserve the beautiful utterance from being lost it was decided to repeat it elsewhere."
وربما بَعُدَ العهدُ أيضاً بما اختير أولاً فأُعيدَ بعضُه سهواً أونسياناً، لا قصداً واعتماداً.,"It has also happened that a particular utterance had appeared earlier but due to remoteness it has been entered again. This is through omission, not by intent."
ولا أدعي ـ مع ذلك ـ أنّي أحيط بأقطار جميع كلامه (عليه السلام) حتّى لا يشذّ عنّي منه شاذّ، ولا يَنِد نادّ، بل لا أبعد أن يكون القاصر عني فوق الواقع إليّ، والحاصل في رِبْقتي دون الخارج من يديّ،,In spite of all this I do not claim that I have collected Amir al- Mu’minin’s utterances from all the sources and that no single sentence of any type or construction has been left out. In fact I do not rule out the possibility that whatever has been left out might be more than what has been collected and what has been in any knowledge and use is far less than what has remained beyond my reach.
وما عليّ إلا بذل الجهد، وبلاغ الوسع، وعلى الله سبحانه نهج السبيل، وإرشاد الدليل، إن شاء الله تعالى.,My task was to strive to the best of my capacity and it was Allah’s part to make the way easy and guide me to the goal— if Allah so wills.
ورأيتُ من بعد تسمية هذا الكتاب بـ «نهج البلاغة» إذ كان يفتح للناظر فيه أبوابها، ويقرّب عليه طِلابها، وفيه حاجة العالم والمتعلّم، وبغية البليغ والزاهد،,"Having completed my work, both in the collection and compilation of this manuscript, Nahjul-Balagha, the pathway of rhetoric would be the appropriate title of the book, in that it would open the doors of eloquence for the reader and shorten its approach for him or her, the scholar and the student would meet their needs from it and the rhetoricians as well as the recluse would find their objectives in it."
ويمضي في أثنائه من عجيب الكلام في التوحيد والعدل، وتنزيه الله سبحانه عن شَبَهِ الخلق، ما هو بِلال كلّ غلّة، وشفاء كلّ علّة، وجِلاء كلّ شبهة.,"In this book will be found a wonderful discussion on Allah’s Oneness, Justness and His being free from body and form, that will quench every thirst (for learning), provide a cure for every malady (of unbelief) and remove every doubt."
ومن الله سبحانه أستمدّ التوفيق والعصمة، وأتنجّزُ التسديد والمعونة، وأستعيذه من خطأ الجنان، قبل خطأ اللسان، ومن زلّة الكَلِم، قبل زلّة القدم، وهو حسبي ونعم الوكيل,"I seek from Allah succor, protection against straying, correctness of action and His assistance. I seek His protection against mistakes of heart before mistakes of tongue and against mistakes of speech before mistakes of action. He is my Reliance and He is the best Trustee."
بَابُ المخُتْارِ مِنْ خُطب مولانا أمير المؤمنين عليّ بن أبي طالب عليه السلام وأوامره ونواهيه وكلامه الجاري مجرى الخطب والمواعظ في المقامات المحضورة والمواقف المذكورة والخطوب الواردة,"Selected Sermons, Letters and Sayings
of Amir al-Mu’minin Ali ibn Abu Talib"
[ 1 ],Sermon 1
ومن خطبة له (عليه السلام) يذكر فيها ابتداءَ خلق السماءِ والاَرض، وخلق آدم عليه الصلاة والسلام,"In this sermon, he recalls the creation of the earth and sky and the birth of Adam:"
الحَمْدُ للهِ الذَي لاَ يَبْلُغُ مِدْحَتَهُ القَائِلُونَ، وَلاِ يُحْصِي نَعْمَاءَهُ العَادونَ، ولاَ يُؤَدي حَقهُ الُمجْتَهِدُونَ، الذِي لاَ يُدْركُهُ بُعْدُ الهِمَمِ، وَلاَ يَنَالُهُ غَوْصُ الفِطَنِ، الذِي لَيْسَ لِصِفَتِهِ حَد مَحْدُودٌ، وَلاَ نَعْتٌ مَوْجُودٌ، وَلا وَقْتٌ مَعْدُودٌ، وَلا أَجَلٌ مَمْدُودٌ.,"Praise is due to Allah Whose worth cannot be described by speakers, whose bounties cannot be counted by calculators and whose claim (to obedience) cannot be satisfied by those who attempt to do so, whom the height of intellectual courage cannot appreciate and the depths of understanding cannot reach; He, for whose description no limit has been laid down, no praise exists, no time is ordained and no duration is fixed."
فَطَرَ الخَلائِقَ بِقُدْرَتِهَ، وَنَشَرَ الريَاحَ بِرَحْمَتِهِ، وَوَتدَ بِالصخُورِ مَيَدَانَ أَرْضِهِ. أَولُ الدينِ مَعْرِفَتُهُ، وَكَمَالُ مَعْرِفَتِهِ التصْديقُ بِهِ،,"He brought forth creation through His Omnipotence, dispersed winds through His Compassion and made firm the shaking earth with rocks. The foremost in religion is the acknowledgment of Him. The perfection of acknowledging Him is to testify Him. The perfection of testifying Him is to believe in His Oneness."
وَكَمَالُ التصْدِيقِ بِهِ تَوْحِيدُهُ، وَكَمَالُ تَوْحِيدِهِ الاخْلاصُ لَهُ، وَكَمَالُ الاخْلاصِ لَهُ نَفْيُ الصفَاتِ عَنْهُ، لِشَهَادَةِ كُل صِفَة أَنها غَيْرُ المَوْصُوفِ،,The perfection of believing in His Oneness is to regard Him Pure. The perfection of His purity is to deny Him attributes because every attribute is a proof that it is different from that to which it is attributed and everything to which something is attributed is different from the attribute.
وَشَهَادَةِ كُل مَوْصُوف أَنهُ غَيْرُ الصفَةِ، فَمَنْ وَصَفَ اللهَ سُبْحَانَهُ فَقَدْ قَرَنَهُ، وَمَنْ قَرَنَهُ فَقَدْ ثَناهُ، وَمَنْ ثَناهُ فَقَد جَزأَهُ، وَمَنْ جَزأَهُ فَقَدْ جَهِلَهُ، [وَمَنْ جَهِلَهُ فَقَدْ أشَارَ إِلَيْهِ، ]وَمَنْ أشَارَ إِلَيْهِ فَقَدْ حَدهُ، وَمَنْ حَدهُ فَقَدْ عَدهُ،,"Thus, whoever attaches attributes to Allah recognizes His like. Who recognizes His like regards Him as two. Who regards Him as two recognizes parts for Him, and who recognizes parts for Him mistakes Him, and who mistakes Him points at Him, and who points at Him admits limitations for Him, and who admits limitations for Him numbers Him."
وَمَنْ قَالَ: «فِيمَ» فَقَدْ ضَمنَهُ، وَمَنْ قَالَ: «عَلاَمَ؟» فَقَدْ أَخْلَى مِنُهُ. كائِنٌ لاَ عَنْ حَدَث، مَوْجُودٌ لاَ عَنْ عَدَم، مَعَ كُل شَيْء لاَ بِمُقَارَنَة، وَغَيْرُ كُل شيء لا بِمُزَايَلَة،,"Whoever said in what is He, held that He is contained, and whoever said on what is He held He is not on something else. He is a Being but not through phenomenon of coming into being. He Exists but not of non-Existence. He is with everything but not in physical nearness. He is different from everything but not in physical separation."
فَاعِلٌ لا بِمَعْنَى الْحَرَكَاتِ وَالاْلةِ، بَصِيرٌ إذْ لاَ مَنْظُورَ إلَيْهِ مِنْ خَلْقِهِ، مُتَوَحدٌ إذْ لاَ سَكَنَ يَسْتَأْنِسُ بهِ وَلاَ يَسْتوْحِشُ لِفَقْدِهِ.,"He acts but without connotation of movements and instruments. He sees even when there is none to be looked at from among His creation. He is only One, such that there is none with whom He may keep company or whom He may miss in his absence."
[خلق العالم],Creation of the Universe
أَنْشَأَ الخَلْقَ إنْشَاءً، وَابْتَدَأَهُ ابْتِدَاءً، بِلاَ رَوِية أَجَالَهَا، وَلاَ تَجْرِبَة اسْتَفَادَهَا، وَلاَ حَرَكَة أَحْدَثَهَا، وَلاَ هَمَامَةِ نَفْس اظْطَرَبَ فِيهَا. أَحَالَ الاْشياءَ لاوْقَاتِهَا، وَلامَ بَيْنَ مُخْتَلِفَاتِهَا، وَغَرزَ غَرائِزَهَا، وَأَلزَمَهَا أشْبَاحَهَا، عَالِماً بِهَا قَبْلَ ابْتِدَائِهَا، مُحِيطاً بِحُدُودِها وَانْتِهَائِهَا، عَارفاً بِقَرَائِنِها وَأَحْنَائِهَا.,"He initiated creation and commenced it originally, without undergoing reflection, without making use of any experiment, without innovating any movement and without experiencing any mental aspiration. He allotted all things their times, put together their variations, gave them their properties and determined their features. He knew them before creating them, fully realizing their limits and confines and appreciated their propensities and intricacies."
ثُم أَنْشَأَ ـ سُبْحَانَهُ ـ فَتْقَ الاجْوَاءِ، وَشَق الارْجَاءِ، وَسَكَائِكَ الَهوَاءِ، فأَجازَ فِيهَا مَاءً مُتَلاطِماً تَيارُهُ، مُتَراكِماً زَخارُهُ، حَمَلَهُ عَلَى مَتْنِ الريحِ الْعَاصِفَةِ، وَالزعْزَعِ الْقَاصِفَةِ، فَأَمَرَها بِرَدهِ، وَسَلطَهَا عَلَى شَدهِ، وَقَرنَهَا إِلَى حَدهِ،,"When the Almighty created the openings of the atmosphere, expanse of firmament and strata of winds, He allowed water, whose waves were stormy and whose surges leapt one over the other, to flow onto it. He loaded dashing winds and breaking typhoons, ordered them to shed it back (as rain), gave the wind control over the vigor of the rain and acquainted it with its limitations."
الهَوَاءُ مِنْ تَحْتِها فَتِيقٌ، وَالمَاءُ مِنْ فَوْقِهَا دَفِيقٌ.,The wind blew under it while water flowed furiously over it.
ثُم أَنْشَأَ سُبْحَانَهُ رِيحاً اعْتَقَمَ مَهَبهَا، وَأَدَامَ مُرَبهَا، وَأَعْصَفَ مَجْرَاها، وَأَبْعَدَ مَنْشَاهَا، فَأَمَرَها بِتَصْفِيقِ المَاءِ الزخارِ، وَإِثَارَةِ مَوْجِ البِحَارِ،,"Then, the Almighty created forth wind and made its movement sterile, perpetuated its status, intensified its motion and spread it far and wide. Then He ordered the wind to raise deep waters and to intensify the waves of the oceans."
فَمَخَضَتْهُ مَخْضَ السقَاءِ، وَعَصَفَتْ بهِ عَصْفَهَا بِالفَضَاءِ، تَرُد أَولَهُ عَلَى آخِرِهِ، وَسَاجِيَهُ عَلَى مَائِرِهِ، حَتى عَب عُبَابُهُ، وَرَمَى بِالزبَدِ رُكَامُهُ، فَرَفَعَهُ فِي هَوَاء مُنْفَتِق، وَجَو مُنْفَهِق، فَسَوى مِنْهُ سَبْعَ سَموَات،,"So the wind churned the water like the churning of curd and pushed it fiercely into the firmament, throwing its front status on the rear while the stationary status flowed till its level was raised and the surface was full of foam. Then Almighty raised the foam to the open wind and vast firmament and made therefrom the seven skies."
جَعَلَ سُفْلاَهُن مَوْجاً مَكْفُوفاً، وَعُلْيَاهُن سَقْفاً مَحْفُوظاً، وَسَمْكاً مَرْفُوعاً، بِغَيْر عَمَد يَدْعَمُهَا، وَلا دِسَار يَنْظِمُها.,He made the lower one as a stationary surge and the upper one as protective ceiling and high edifice without any pole to support it or nail to hold it together.
ثُم زَينَهَا بِزينَةِ الكَوَاكِبِ، وَضِياءِ الثوَاقِبِ، وَأَجْرَى فِيها سِرَاجاً مُسْتَطِيراً، وَقَمَراً مُنِيراً: في فَلَك دَائِر، وَسَقْف سَائِر، وَرَقِيم مَائِر.,"Then He decorated them with stars and the light of meteors and hung in it the shining sun and effulgent moon under the revolving sky, moving the ceiling and rotating firmament."
[خلق الملائكة],Creation of the Angels
"ثُم فَتَقَ مَا بَيْنَ السمواتِ العُلاَ، فَمَلاهُن أَطْواراً مِنْ مَلائِكَتِهِ:
مِنْهُمْ سُجُودٌ لاَيَرْكَعُونَ، وَرُكُوعٌ لاَ يَنْتَصِبُونَ، وَصَافونَ لاَ يَتَزَايَلُونَ، وَمُسَبحُونَ لاَ يَسْأَمُونَ، لاَ يَغْشَاهُمْ نَوْمُ العُيُونِ، وَلاَ سَهْوُ العُقُولِ، وَلاَ فَتْرَةُ الاَبْدَانِ، ولاَ غَفْلَةُ النسْيَانِ.",Then He created the openings between the high skies and filled them with all classes of His angels. Some of them are in prostration and do not rise. others are in kneeling positions and do not stand up Some of them are in array and do not leave their status. others are extolling Allah and do not get tired. The sleep of the eye or the slip of wit or languor of the body or effect of forgetfulness does not effect them.
وَمِنْهُمْ أُمَنَاءُ عَلَى وَحْيِهِ، وأَلسِنَةٌ إِلَى رُسُلِهِ، وَمُخْتَلِفُونَ بِقَضَائِهِ وَأَمْرهِ. وَمِنْهُمُ الحَفَظَةُ لِعِبَادِهِ، وَالسدَنَةُ لابْوَابِ جِنَانِهِ.,"Among them are those who work as trusted bearers of His message, those who serve, speaking tongues for His prophets and those who carry His orders and injunctions. Among them are the protectors of His creatures and guards of the doors of the gardens of Paradise."
وَمِنْهُمُ الثابِتَةُ في الارَضِينَ السفْلَى أَقْدَامُهُمْ، وَالمَارِقَةُ مِنَ السماءِ العُلْيَا أَعْنَاقُهُمْ، والخَارجَةُ مِنَ الاقْطَارِ أَرْكَانُهُمْ، وَالمُنَاسِبَةُ لِقَوَائِمِ العَرْشِ أَكْتَافُهُمْ، نَاكِسَةٌ دُونَهُ أَبْصارُهُمْ، مُتَلَفعُونَ تَحْتَهُ بِأَجْنِحَتِهِمْ، مَضْرُوبَةٌ بَيْنَهُمْ وَبَيْنَ مِنْ دُونَهُمْ حُجُبُ العِزةِ، وَأسْتَارُ القُدْرَةِ،,"Among them are those whose steps are fixed on earth but their necks protrude into the skies. Their limbs are out on all sides, their shoulders are in accord with the columns of the Divine Throne, their eyes are cast down before it, they have spread their wings down under it and they have rendered between themselves and all else curtains of honor and screens of power."
لاَ يَتَوَهمُونَ رَبهُمْ بالتصْوِيرِ، وَلاَ يُجْرُونَ عَلَيْهِ صِفَاتِ المَصْنُوعِينَ، وَلاَ يَحُدونَهُ بِالاماكِنِ، وَلاَ يُشِيرُونَ إِلَيْهِ بِالنظَائِرِ.,"They do not think of their Creator through image, do not impute created attributes to Him, do not confine Him within abodes and do not point at Him through illustrations."
منها: في صفة خلق آدم(عليه السلام),Creation of Adam
ثُم جَمَعَ سُبْحَانَهُ مِنْ حَزْنِ الارْضِ وَسَهْلِهَا، وَعَذْبِهَا وَسَبَخِهَا، تُرْبَةً سَنهَا بالمَاءِ حَتى خَلَصَتْ، وَلاَطَهَا بِالبَلةِ حَتى لَزَبَتْ، فَجَبَلَ مِنْها صُورَةً ذَاتَ أَحْنَاء وَوُصُول، وَأَعْضَاء وَفُصُول: أَجْمَدَهَا حَتى اسْتَمْسَكَتْ، وَأَصْلَدَهَا حَتى صَلْصَلَتْ، لِوَقْت مَعْدُود، وَأجَل مَعْلُوم،,"Allah collected clay from hard, soft, sweet and sour earth, which He moistened with water till it became pure and kneaded it with moisture till it became gluey. From it He carved an image with curves, joints, limbs and segments. He solidified it till it dried up for a fixed time and a known duration."
ثُم نَفَخَ فِيها مِنْ رُوحِهِ فَمَثُلَتْ إِنْساناً ذَا أَذْهَان يُجيلُهَا، وَفِكَر يَتَصَرفُ بِهَا، وَجَوَارِحَ يَخْتَدِمُهَا، وَأَدَوَات يُقَلبُهَا، وَمَعْرِفَة يَفْرُقُ بِهَا بَيْنَ الحَق وَالبَاطِلِ، والاَذْوَاقِ والَمشَام، وَالالوَانِ وَالاجْنَاس، مَعْجُوناً بطِينَةِ الالوَانِ الُمخْتَلِفَةِ،,"Then He blew into it out of His Spirit whereupon it took the pattern of a human being with a mind that governed him, intelligence which he made use of, limbs that served him, organs that changed his status, sagacity that differentiated between truth and untruth, tastes and smells, colors and species. He was a mixture of clays of different colors,"
وَالاَشْبَاهِ المُؤْتَلِفَةِ، وَالاضْدَادِ المُتَعَادِيَةِ، والاخْلاطِ المُتَبَايِنَةِ، مِنَ الحَر والبَرْدِ، وَالبَلةِ وَالْجُمُودِ،,"cohesive materials, divergent contradictories and differing properties like heat, cold, softness and hardness."
وَالْمَساءَةِ وَالسرُورِ، وَاسْتَأْدَى اللهُ سُبْحَانَهُ المَلائكَةَ وَدِيعَتَهُ لَدَيْهِمْ، وَعَهْدَ وَصِيتِهِ إِلَيْهمْ، في الاْذْعَانِ بالسجُودِ لَهُ، وَالخُنُوعِ لِتَكْرِمَتِهِ،,Then Allah asked the angels to fulfil His promise with them and to accomplish the pledge of His injunction to them by acknowledging Him through prostration to Him and submission to His honored status.
فَقَالَ عزمِن قائِل: (اسْجُدُوا لاِدَمَ فَسَجَدُوا إِلا إِبْلِيسَ) وَقَبِيلَهُ،,"So Allah said: “Prostrate to Adam, so they prostrated except Iblis (Satan). (Holy Quran, 2: 34; 7: 11; 17: 61; 18: 50; 20: 116)."
اعْتَرَتْهُمُ الحَمِيةُ، وَغَلَبَتْ عَلَيْهِمُ الشقْوَةُ، وَتَعَززُوا بِخِلْقَةِ النارِ، وَاسْتَوْهَنُوا خَلْقَ الصلْصَالِ، فَأَعْطَاهُ اللهُ تَعالَى النظِرَةَ اسْتِحْقَاقاً لِلسخْطَةِ، وَاسْتِتْماماً لِلْبَلِيةِ، وَإِنْجَازاً لِلْعِدَةِ، فَقَالَ: (إنكَ مِنَ المُنْظَرِينَ إِلَى يَوْمِ الْوَقْتِ الْمَعْلُومِ).,"Self-importance withheld him and vice overcame him. So that he took pride in his own creation with fire and treated the creation of clay contemptuously. So Allah allowed him time in order to let him fully deserve His wrath and to complete (man’s) test and to fulfil the promise (He had made to Satan). Thus, He said: “Verily you have been allowed time till the known Day(Holy Quran, 15: 38, 38: 81)."
ثُم أَسْكَنَ سُبْحَانَهُ آدَمَ دَاراً أرْغَدَ فِيهَاعَيْشَهُ، وَآمَنَ فِيهَا مَحَلتَهُ، وَحَذرَهُ إِبْلِيسَ وَعَدَاوَتَهُ، فَاغْتَرهُ عَدُوهُ نَفَاسَةً عَلَيْهِ بِدَارِ الْمُقَامِ، وَمُرَافَقَةِ الابْرَارِ، فَبَاعَ الْيَقِينَ بِشَكهِ، وَالعَزِيمَةَ بِوَهْنِهِ، وَاسْتَبْدَلَ بِالْجَذَلِ وَجَلاً، وَبِالاْغْتِرَارِ نَدَماً.,"Thereafter, Allah placed Adam in a house where He made his life and his stay safe and He cautioned him of Iblis and his enmity. Then his enemy (Iblis) envied Adam’s abiding in Paradise and his contacts with the virtuous. So he changed his conviction into wavering and determination into weakness. He thus converted his happiness into fear and his prestige into shame."
ثُم بَسَطَ اللهُ سُبْحَانَهُ لَهُ في تَوْبَتِهِ، وَلَقاهُ كَلِمَةَ رَحْمَتِهِ، وَوَعَدَهُ المَرَد إِلَى جَنتِهِ، فَأَهْبَطَهُ إِلَى دَارِ الَبَلِيةِ، وَتَنَاسُلِ الذريةِ.,"Then Allah offered to Adam the chance to repent, taught him words of His Mercy, promised him return to His Paradise and sent him down to the place of trial and procreation of Progeny."
[اختيار الانبياء],Allah Chooses His Prophets
وَاصْطَفى سُبْحَانَهُ مِنْ وَلَدَهِ أَنْبيَاءَ أَخَذَ عَلَى الْوَحْيِ مِيثَاقَهُمْ، وَعَلَى تَبْليغِ الرسَالَةِ أَمَانَتَهُمْ، لَما بَدلَ أَكْثَرُ خَلْقِهِ عَهْدَ اللهِ إِلَيْهِمْ، فَجَهِلُوا حَقهُ، واتخَذُوا الانْدَادَ مَعَهُ، وَاجْتَالَتْهُمُ الشيَاطِينُ عَنْ مَعْرفَتِهِ، وَاقتَطَعَتْهُمْ عَنْ عِبَادَتِهِ،,"From Adam’s progeny, Allah chose prophets and took their pledge for His revelation and for carrying His message as their trust. Throughout the course of time many people perverted Allah’s trust with them and ignored His status and took associates along with Him. Satan turned them away from knowing Allah and kept them aloof from His worship."
فَبَعَثَ فِيهمْ رُسُلَهُ، وَوَاتَرَ إِلَيْهِمْ أَنْبِياءَهُ، لِيَسْتَأْدُوهُمْ مِيثَاقَ فِطْرَتِهِ، وَيُذَكرُوهُمْ مَنْسِي نِعْمَتِهِ، وَيَحْتَجوا عَلَيْهِمْ بَالتبْلِيغِ، وَيُثِيرُوا لَهُمْ دَفَائِنَ الْعُقُولِ، وَيُرُوهُمْ آيَاتِ الْمَقْدِرَةِ:,"Then Allah sent His Messengers and a series of His prophets toward people to get them to fulfil the pledges of His creation, to recall His bounties to them, to exhort them by preaching, to unveil before them the hidden virtues of wisdom and to show them the signs of His Omnipotence."
مِنْ سَقْف فَوْقَهُمْ مَرْفُوع، وَمِهَاد تَحْتَهُمْ مَوْضُوع، وَمَعَايِشَ تُحْيِيهِمْ، وَآجَال تُفْنِيهمْ، وَأَوْصَاب تُهْرِمُهُمْ، وَأَحْدَاث تَتَابَعُ عَلَيْهِمْ،,"Of these signs He showed the sky which is raised over them, the earth that is placed beneath them, a means of livelihood to sustain, death that makes them die, ailments that turn them old and incidents that successively betake them."
وَلَمْ يُخْلِ اللهُ سُبْحَانَهُ خَلْقَهُ مِنْ نَبِي مُرْسَل، أَوْ كِتَاب مُنْزَل، أَوْ حُجة لاَزِمَة، أَوْ مَحَجة قَائِمَة، رُسُلٌ لا تُقَصرُ بِهِمْ قِلةُ عَدَدِهِمْ، وَلاَ كَثْرَةُ المُكَذبِينَ لَهُمْ: مِنْ سَابِق سُميَ لَهُ مَنْ بَعْدَهُ، أَوْ غَابِر عَرفَهُ مَنْ قَبْلَهُ. عَلَى ذْلِكَ نَسَلَتِ القُرُونُ، وَمَضَتِ الدهُورُ، وَسَلَفَتِ الاْباءُ، وَخَلَفَتِ الابْنَاءُ.,"Allah never allowed His creation to remain without a Prophet deputed by Him, or a book sent down from Him or a binding argument or a standing plea. These Messengers were such that they did not feel little because of smallness of their number or the largeness of the number of their falsifiers. Among them was either a predecessor who would name the one to follow or the follower who had been introduced by the predecessor."
[مبعث النبي(صلى الله عليه وآله وسلم)],The Prophethood of Muhammad
إِلَى أَنْ بَعَثَ اللهُ سُبْحَانَهُ مُحَمداً(صلى الله عليه وآله) لانْجَازِ عِدَتِهِ وَتَمامِ نُبُوتِهِ، مَأْخُوذاً عَلَى النبِيينَ مِيثَاقُهُ، مَشْهُورَةً سِمَاتُهُ، كَرِيماً مِيلادُهُ.,"In this way, ages passed by and times rolled on. Fathers passed away while sons took their places till Allah deputed Muhammad as His Prophet, in fulfillment of His promise and in completion of His Prophethood. Muhammad’s pledge had been taken from the Prophet s, his traits of character were well reputed and his birth was honorable."
وَأهْلُ الارْضِ يَوْمَئِذ مِلَلٌ مُتَفَرقَةٌ، وَأَهْوَاءٌ مُنْتَشِرَةٌ، وَطَرَائِقُ مُتَشَتتَةٌ، بَيْنَ مُشَبه لله بِخَلْقِهِ، أَوْ مُلْحِد في اسْمِهِ، أَوْ مُشِير إِلَى غَيْرهِ، فَهَدَاهُمْ بهِ مِنَ الضلاَلَةِ، وَأَنْقَذَهُمْ بمَكانِهِ مِنَ الجَهَالَةِ.,"The people of the earth at this time were divided in different parties, their aims were separate and ways were diverse. They either loved Allah and His creation or twisted His Names or turned to those other than Him. Through Muhammad, Allah guided them out of wrong and with his efforts took them out of ignorance."
ثُم اخْتَارَ سُبْحَانَهُ لمحَمد صلى الله عليه لِقَاءَهُ، وَرَضِيَ لَهُ مَا عِنْدَهُ، فَأَكْرَمَهُ عَنْ دَارِالدنْيَا، وَرَغِبَ بِهَ عَنْ مُقَارَنَةِ البَلْوَى، فَقَبَضَهُ إِلَيْهِ كَرِيماً، وَخَلفَ فِيكُمْ مَا خَلفَتِ الانْبيَاءُ في أُمَمِها، إذْ لَم يَتْرُكُوهُمْ هَمَلاً، بِغَيْر طَريق واضِح، ولاَعَلَم قَائِم.,"Then Allah chose Muhammad to meet Him, selected him for His own nearness, regarded him too dignified to remain in this world and decided to remove him from this place of trial. So He drew him towards Himself with honor. Allah may shower His blessing on him and his progeny."
[القرآن والاحكام الشرعية],The Holy Quran and the Sunnah
كِتَابَ رَبكُمْ [فِيكُمْ:] مُبَيناً حَلاَلَهُ وَحَرامَهُ، وَفَرَائِضَهُ وَفَضَائِلَهُ، وَنَاسِخَهُ وَمَنْسُوخَهُ، وَرُخَصَهُ وَعَزَائِمَهُ، وَخَاصهُ وَعَامهُ، وَعِبَرَهُ وَأَمْثَالَهُ، وَمُرْسَلَهُ وَمَحْدُودَهُ، وَمُحْكَمَهُ وَمُتَشَابِهَهُ، مُفَسراً جُمَلَهُ، وَمُبَيناً غَوَامِضَهُ.,"But the Prophet left among you the same that other prophets left among their people, as Prophets do not leave their people intentionally (in the dark) without a clear path and a standing ensign. He left the Book of your Creator clarifying its permission and prohibitions, its obligations and discretion, its repealing injunctions and the repealed ones, its permissible matters and compulsory ones, its particulars and the general ones, its lessons and illustrations, its long and the short ones, its clear and obscure ones, detailing its abbreviations and clarifying its obscurities."
بَيْنَ مَأْخُوذ مِيثَاقُ عِلْمِهِ، وَمُوَسع عَلَى العِبَادِ في جَهْلِهِ، وَبَيْنَ مُثْبَت في الكِتابِ فَرْضُهُ، وَمَعْلُوم في السنهِ نَسْخُهُ، وَوَاجب في السنةِ أَخْذُهُ، وَمُرَخص في الكِتابِ تَرْكُهُ،,In it there are some verses whose knowledge1 is obligatory and others whose ignorance by the people is permissible. It also contains what appears to be obligatory according to the Book2 but its repeal is signified by the Prophet’s action (Sunnah) or that which appears compulsory according to the Prophet’s action but the Book allows not following it.
وَبَيْنَ وَاجِب بِوَقْتِهِ، وَزَائِل في مُسْتَقْبَلِهِ، وَمُبَايَنٌ بَيْنَ مَحَارِمِهِ، مِنْ كَبير أَوْعَدَ عَلَيْهِ نِيرَانَهُ، أَوْ صَغِير أَرْصَدَ لَهُ غُفْرَانَهُ، وَبَيْنَ مَقْبُول في أَدْنَاهُ، ومُوَسع في أَقْصَاهُ.,Or there are those which are obligatory in a given time but not so after that time. Its prohibitions also differ. Some are major ones for which there exists the threat of fire (Hell) and others are minor ones for which there are prospects of forgiveness. There are also those of which a small portion is also acceptable (to Allah) but they are capable of being expanded.
و[منها:] في ذكر الحج,"In this Same Sermon, He Spoke thus about the Hajj:"
وَفَرَضَ عَلَيْكُمْ حَج بَيْتِهِ الحَرَامِ، الذِي جَعَلَهُ قِبْلَةً لِلانَامِ، يَرِدُونَهُ وُرُودَ الاَنْعَامِ، وَيأْلَهُونَ إِلَيْهِ وُلُوهَ الحَمَامِ. جَعَلَهُ سُبْحَانَهُ عَلاَمَةً لِتَوَاضُعِهمْ لِعَظَمَتِهِ، وَإِذْعَانِهِمْ لِعِزتِهِ،,"Allah has made obligatory upon you the pilgrimage (hajj) to His sacred House which is the turning point for the people who go to it as beasts or pigeons go towards spring water. Allah, the most Glorified One, made it a sign of their supplication before His Greatness and their acknowledgment of His Dignity."
وَاخْتَارَ مِنْ خَلْقِهِ سُماعاً أَجَابُوا إِلَيْهِ دَعْوَتَهُ، وَصَدقُوا كَلِمَتِهُ، وَوَقَفُوا مَوَاقِفَ أَنْبِيَائِهِ، وَتَشَبهُوا بمَلاَئِكَتِهِ المُطِيفِينَ بِعَرْشِهِ، يُحْرِزُونَ الاْرْبَاحَ فِي مَتْجَرِ عِبَادَتِهِ، وَيَتَبَادَرُونَ عِنْدَهُ مَوْعِدَ مَغْفِرَتِهِ.,"He selected from among His creation those, who on listening to His call, responded to it and testified to His word. They stood in the status of His Prophets and resembled His angels who surround the Divine Throne securing all the benefits of performing His worship and hastening towards His promised forgiveness."
جَعَلَهُ سُبْحَانَهُ لِلاِسْلامِ عَلَماً، وَلِلْعَائِذِينَ حَرَماً، فَرَضَ حَجهُ، وَأَوْجَبَ حَقهُ، وَكَتَبَ عَلَيْكُمْ وِفَادَتَهُ، فَقَالَ سُبْحَانَهُ: (وَلله عَلَى الناسِ حِج الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً وَمَنْ كَفَرَ فَإِن اللهَ غَنِي عَنِ العَالَمينَ).,"Allah, the most Glorified One, made it (His sacred House) an emblem for Islam and an object of respect for those who turn to it. He made obligatory its pilgrimage and laid down its claim for which He held you responsible to discharge it. Thus, Allah, the most Glorified One, said: “Allah (purely) for Allah, is incumbent upon mankind, the pilgrimage to the House, for those who can afford to journey thither. And whoever denies, then verily Allah is Self-sufficiently independent of the Worlds” (Holy Quran, 3: 96)."
[ 2 ],Sermon 2
ومن خطبة له (عليه السلام) بعد انصرافه من صفين] وفيها حال الناس قبل البعثة وصفة آل النبي ثمّ صفة قوم آخرين[,Delivered on return from Siffln before his Nomination by the Prophet for the Caliphate
أحْمَدُهُ اسْتِتْماماً لِنِعْمَتِهِ، وَاسْتِسْلاَماً لِعِزتِهِ، واسْتِعْصَاماً مِنْ مَعْصِيَتِهِ، وَأَسْتَعِينُهُ فَاقَةً إِلى كِفَايَتِهِ، إِنهُ لاَ يَضِل مَنْ هَدَاهُ، وَلا يَئِلُ مَنْ عَادَاهُ، وَلا يَفْتَقِرُ مَنْ كَفَاهُ; فَإِنهُ أَرْجَحُ ما وُزِنَ، وَأَفْضَلُ مَا خُزِنَ.,"I praise Allah, seeking completion of His Blessing, submitting to His Glory and expecting safety from committing His sins. I invoke His help being in need of His Sufficiency (of protection). He whom He guides does not get astray. He with whom He is hostile gets no protection. He whom He supports does not remain needy. Praise is most weighty of all that is weighed and the most valuable of all that is treasured."
وَأَشْهَدُ أَنْ لاَ إِلهَ إِلا اللهُ، شَهَادَةً مُمْتَحَناً إِخْلاَصُهَا، مُعْتَقَداً مُصَاصُهَا، نَتَمَسكُ بها أَبَداً ما أَبْقانَا، وَنَدخِرُهَا لاهَاوِيلِ مَا يَلْقَانَا، فَإِنها عَزيمَةُ الايمَانِ، وَفَاتِحَةُ الاحْسَانِ، وَمَرْضَاةُ الرحْمنِ، وَمَدْحَرَةُ الشيْطَانِ.,I testify that there is no god but Allah the One. He has no like. My testimony has been tested in its frankness and its essence shall store it facing the tribulations that overtake us because it is the foundation stone of Belief (iman) and the first step toward good actions and the Divine pleasure. It is the means to keep Satan away.
وَأَشْهَدُ أَن مُحَمداً عَبْدُهُ وَرَسُولُهُ، أرْسَلَهُ بِالدينِ المشْهُورِ، وَالعَلَمِ المأْثُورِ، وَالكِتَابِ المسْطُورِ، وَالنورِ الساطِعِ، وَالضيَاءِ اللامِعِ، وَالاَمْرِ الصادِعِ، إزَاحَةً لِلشبُهَاتِ، وَاحْتِجَاجاً بِالبَينَاتِ، وَتَحْذِيراً بِالايَاتِ، وَتَخْويفاً بِالمَثُلاَتِ،,"I also testify that Muhammad is the Prophet. Allah sent him with the illustrious religion, effective emblem, written Book/eifulgent light, sparkling gleam and decisive in junctions in order to dispel doubts, present clear proofs, administer warning through signs and to warn of punishments."
وَالناسُ في فِتَن انْجَذَمَ فِيها حَبْلُ الدينِ، وَتَزَعْزَعَتْ سَوَارِي اليَقِينِ، وَاخْتَلَفَ النجْرُ، وَتَشَتتَ الامْرُ، وَضَاقَ الْـمَخْرَجُ، وَعَمِيَ المَصْدَرُ، فَالهُدَى خَامِلٌ، واَلعَمَى شَامِلٌ.,"At that time people had fallen in vices whereby the rope of religion had been broken, the pillars of belief had been shaken, principles had been desecrated, system had become topsy turvy, openings were narrow, passage was dark, guidance was unknown and darkness prevailed."
عُصِيَ الرحْمنُ، وَنُصِرَ الشيْطَانُ، وَخُذِلَ الايمَانُ، فَانْهَارَتْ دَعَائِمُهُ، وَتَنكرَتْ مَعَالِمُهُ، وَدَرَسَتْ سُبُلُهُ، وَعَفَتْ شُرُكُهُ. أَطَاعُوا الشيْطَانَ فَسَلَكُوا مَسَالِكَهُ، وَوَرَدُوا مَنَاهِلَهُ، بِهِمْ سَارَتْ أَعْلامُهُ، وَقَامَ لِوَاؤُهُ، في فِتَن دَاسَتْهُمْ بِأَخْفَافِهَا، وَوَطِئَتْهُمْ بأَظْلاَفِهَا، وَقَامَتْ عَلَى سَنَابِكِهَا،,"Allah was being disobeyed, Satan was given support and Belief had been forsaken. As a result the pillars of religion fell down, its traces could not be discerned, its passages had been destroyed and its streets had fallen into decay. People obeyed Satan and tread his paths. They sought water from his watering places. Through them Satan’s emblems flew and his standard was raised in vices which trampled the people under their hoofs and treaded upon them with their feet. The vices stood on their toes (in full stature)"
فَهُمْ فِيهَا تَائِهُونَ حَائِرونَ جَاهِلُونَ مَفْتُونُونَ، في خَيْرِ دَار، وَشَر جِيرَان، نَوْمُهُمْ سُهُودٌ، وَكُحْلُهُمْ دُمُوعٌ، بأَرْض عَالِمُها مُلْجَمٌ، وَجَاهِلُها مُكْرَمٌ.,"and the people immersed in them were strayed, perplexed, ignorant and seduced as though in a Good House with bad neighbors. Instead of sleep, they had wakefulness, and for antinomy, they had tears in the eyes. They were a land where the learned were in bridle (keeping their mouths shut) while the ignorant were honored."
ومنها: ويعني آل النبي(صلى الله عليه وآله وسلم),"In the same sermon, Amir al-Mu’minin referred to Ahl al- Bayt (the Household of the Holy Prophet ) as follows:"
هُمْ مَوْضِعُ سِرهِ، وَلَجَأُ أَمْرِهِ، وَعَيْبَةُ عِلْمِهِ، وَمَوْئِلُ حُكْمِهِ، وَكُهُوفُ كُتُبِهِ، وَجِبَالُ دِينِه، بِهِمْ أَقَامَ انْحِناءَ ظَهْرِهِ، وَأذْهَبَ ارْتِعَادَ فَرَائِصِهِ.,"They are the trustees of His secrets, shelter for His affairs, source of knowledge about Him, center of His wisdom, valleys for His books and mountains of His religion. With them, Allah straightened the bend of religion’s back and removed the trembling of its limbs."
منها: يعني بها قوماً آخرين زَرَعُوا الفُجُورَ، وَسَقَوْهُ الغُرُورَ، وَحَصَدُوا الثبُورَ، لا يُقَاسُ بِآلِ مُحَمد(عليهم السلام)مِنْ هذِهِ الاُمةِ أَحَدٌ، وَلا يُسَوى بِهِمْ مَنْ جَرَتْ نِعْمَتُهُمْ عَلَيْهِ أبَداً. هُمْ أَسَاسُ الدينِ، وَعِمَادُ اليَقِينِ، إِلَيْهمْ يَفِيءُ الغَالي،,"In the same sermon, he spoke about the hypocrites thus: They sowed vices, watered them with deception and harvested destruction. Non in the Islamic community can be taken at par with the Progeny of the Prophet (Ahl al-Bayt []). One who was under their obligation cannot be matched with them. They are the foundation of religion and the pillar of belief."
وَبِهِمْ يَلْحَقُ التالي، وَلَهُمْ خَصَائِصُ حَق الوِلايَةِ، وَفِيهِمُ الوَصِيةُ وَالوِرَاثَةُ، الاْنَ إِذْ رَجَعَ الحَق إِلَى أَهْلِهِ، وَنُقِلَ إِلَى مُنْتَقَلِهِ.,The forward runner has to turn back to them while the follower has to overtake them. They possess the chief characteristics for vicegerency. In their favor exists the will and succession (of the Prophet ). This is the time when right has returned to its owner and diverted to its center of return.
[ 3 ],Sermon 3
ومن خطبة له (عليه السلام) المعروفة بالشقْشِقِية,Known as the sermon as ash-Shaqshaqiyya 1
أَمَا وَالله لَقَدْ تَقَمصَها فُلانٌ، وَإِنهُ لَيَعْلَمُ أَن مَحَليَ مِنهَا مَحَل القُطْبِ مِنَ الرحَا، يَنْحَدِرُ عَني السيْلُ، وَلا يَرْقَى إِلَي الطيْرُ، فَسَدَلْتُ دُونَهَا ثَوْباً، وَطَوَيْتُ عَنْهَا كَشْحاً،,"Beware! By Allah, the son of Abu Quhafah (Abu Bakr) 2 dressed himself with it (the caliphate) and he certainly knew that my status in relationship to it was the same as the status of the axis in relationship to the hand-mill. The flood water flows down from me and the bird cannot fly up to me. I put a curtain against he caliphate and kept myself detached from it."
وَطَفِقْتُ أَرْتَئِي بَيْنَ أَنْ أَصُولَ بِيَد جَذاءَ، أَوْ أَصْبِرَ عَلَى طَخْيَة عَمْيَاءَ، يَهْرَمُ فيهَا الكَبيرُ، وَيَشِيبُ فِيهَا الصغِيرُ، وَيَكْدَحُ فِيهَا مُؤْمِنٌ حَتى يَلْقَى رَبهُ.,Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are feeble and the young grow old and the true believer acts under strain till he meets Allah (on this death).
فَرَأَيْتُ أَن الصبْرَ عَلَى هَاتَا أَحْجَى، فَصَبَرتُ وَفي الْعَيْنِ قَذىً، وَفي الحَلْقِ شَجاً، أرى تُرَاثي نَهْباً، حَتى مَضَى الاولُ لِسَبِيلِهِ، فَأَدْلَى بِهَا إِلَى فلان بَعْدَهُ.,I found that endurance thereon was wiser. So I adopted patience although there was pricking in the eye and suffocation (of mortification) in the throats. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to ibn al-Khattab after himself.
ثم تمثل بقول الاعشى: شَتانَ مَا يَوْمِي عَلَى كُورِهَا * وَيَوْمُ حَيانَ أَخِي جَابِرِ فَيَا عَجَباً!! بَيْنَا هُوَ يَسْتَقِيلُها في حَيَاتِهِ إِذْ عَقَدَهَا لاخَرَ بَعْدَ وَفَاتِهِ ـ لَشَد مَا تَشَطرَا ضَرْعَيْهَا ! ـ فَصَيرَهَا في حَوْزَة خَشْنَاءَ، يَغْلُظُ كَلْمُهَا، وَيَخْشُنُ مَسهَا، وَيَكْثُرُ العِثَارُ [فِيهَا] وَالاْعْتَذَارُ مِنْهَا،,Then he quoted a verse by al-A’sha and went on to say: My days are now passed on the camel’s back (in difficulty) while there were days (of ease) when I enjoyed the company of Ja bir’s brother Hayyan. It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This one put the caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and also the excuses therefore.
فَصَاحِبُهَا كَرَاكِبِ الصعْبَةِ، إِنْ أَشْنَقَ لَهَا خَرَمَ، وَإِنْ أَسْلَسَ لَهَا تَقَحمَ، فَمُنِيَ الناسُ ـ لَعَمْرُ اللهِ ـ بِخَبْط وَشِمَاس، وَتَلَون وَاعْتِرَاض. فَصَبَرْتُ عَلَى طُولِ الْمُدةِ، وَشِدةِ الْمحْنَةِ،,"One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he w9ould be thrown. Consequently, by Allah, people got involved in recklessness, wickedness, unsteadiness and deviation. Nevertheless, I remained patient despite a length of period and stiffness of trial,"
حَتى إِذا مَضَى لِسَبِيلِهِ جَعَلَهَا في جَمَاعَة زَعَمَ أَني أَحَدُهُمْ. فَيَاللهِ وَلِلشورَى ! مَتَى اعْتَرَضَ الريْبُ فِي مَعَ الاْولِ مِنْهُمْ، حَتى صِرْتُ أُقْرَنُ إِلَى هذِهِ النظَائِرِ ! لكِني أَسفَفْتُ إِذْ أَسَفوا، وَطِرْتُ إِذْ طَارُوا، فَصَغَا رَجُلُ مِنْهُمْ لِضِغْنِه، وَمَالَ الاْخَرُ لِصِهْرهِ، مَعَ هَن وَهَن.,"until when he went his way (of death) he put the matter (of Caliphate) in a group4 and regarded me to be one of them. But good Heavens! What had I to do with his “consultation”? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high. One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing,"
إِلَى أَنْ قَامَ ثَالِثُ القَوْمِ، نَافِجَاً حِضْنَيْهِ بَيْنَ نَثِيلهِ وَمُعْتَلَفِهِ، وَقَامَ مَعَهُ بَنُو أَبِيهِ يَخْضَمُونَ مَالَ اللهِ خَضْمَ الاْبِل نِبْتَةَ الربِيعِ، إِلَى أَنِ انْتَكَثَ عَلَيْهِ فَتْلُهُ، وَأَجْهَزَ عَلَيْهِ عَمَلُهُ، وَكَبَتْ بِهِ بِطْنَتُهُ.,"till the third man of these people stood up with heaving breasts between his dung and fodder. With him his children of the grand-father (Umayyah) also stood up, swallowing up Allah’s wealth5 like a camel devouring the foliage of spring, till his rope broke down, his actions finished him and his gluttony brought him down prostrate."
فَمَا رَاعَنِي إلا وَالناسُ إلي كَعُرْفِ الضبُعِ، يَنْثَالُونَ عَلَي مِنْ كُل جَانِب، حَتى لَقَدْ وُطِىءَ الحَسَنَانِ، وَشُق عِطْفَايَ، مُجْتَمِعِينَ حَوْلي كَرَبِيضَةِ الغَنَمِ. فَلَما نَهَضْتُ بِالامْرِ نَكَثَتْ طَائِفَةٌ، وَمَرَقَتْ أُخْرَى، وَفَسَقَ [وقسط ]آخَرُونَ,"At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced toward me form every side like the mane of the hyena so much so that Hassan and Hussain were getting crushed and both the ends of my shoulder garment were torn. They collected around me like the herd of sheep and goats. When I took up the reins of government, one party broke away and another turned disobedient while the rest began acting wrongfully"
كَأَنهُمْ لَمْ يَسْمَعُوا اللهَ سُبْحَانَهُ يَقُولُ: (تِلْكَ الدارُ الاخِرَةُ نَجْعَلُهَاِ للذِينَ لاَ يُريدُونَ عُلُوّاً في الاَرْضِ وَلاَ فَسَاداً وَالعَاقِبَةُ لِلْمُتقِينَ)، بَلَى! وَاللهِ لَقَدْ سَمِعُوهَا وَوَعَوْهَا، وَلكِنهُمْ حَلِيَتَ الدنْيَا في أَعْيُنِهمْ، وَرَاقَهُمْ زِبْرِجُهَا !,"as if they had not heard the word of Allah saying: That abode in the hereafter, We assign if for those who intend not to exult themselves in the earth, nor (to make) mischief (the rein), and the end is (best) for the pious. (Holy Quran 28: 83) Yes, by Allah, they had heard it and understood it but the world appeared glittering in their eyes and its embellishments seduced them."
أَمَا وَالذِي فَلَقَ الْحَبةَ، وَبَرَأَ النسَمَةَ، لَوْلاَ حُضُورُ الْحَاضِرِ، وَقِيَامُ الْحُجةِ بِوُجُودِ الناصِرِ، وَمَا أَخَذَ اللهُ عَلَى العُلَمَاءِ أَلا يُقَاروا عَلَى كِظةِ ظَالِم، وَلا سَغَبِ مَظْلُوم، لالقَيْتُ حَبْلَهَا عَلَى غَارِبِهَا، وَلَسَقَيْتُ آخِرَهَا بِكَأْسِ أَولِها، وَلالفَيْتُمْ دُنْيَاكُمْ هذِهِ أَزْهَدَ عِنْدِي مِنْ عَفْطَةِ عَنْز!,"Behold, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the learned to the effect that they should no acquiesce in the gluttony of the oppressor and the hunger of the oppressed, I would have cast the rope of Caliphate on its own shoulders and would have given the lst one the same treatment as to the first one. Then you would have seen that in my view this world of yours is not better than the sneezing of a goat."
قالوا: وقام إِليه رجل من أهل السواد عند بلوغه إلى هذا الموضع من خطبته، فناوله كتاباً، فأقبل ينظر فيه، فلمّا فرغ من قراءته قال له ابن عباس: يا أمير المؤمنين، لو اطرَدت مَقالتكَ من حيث أَفضيتَ ! فَقَالَ(عليه السلام): هَيْهَاتَ يَابْنَ عَباس! تِلْكَ شِقْشِقَةٌ هَدَرَتْ ثُم قَرتْ !,"It is said that when Amir al-Mu’minin reached this point in his sermon, a man from Iraq stood up and handed him something in writing. Amir al-Mu’minin began looking at it, whereupon Ibn Abbas said, “O Amir al-Mu’minin, I wish you resumed your sermon from where you broke it.” Thereupon, he replied, “O Ibn Abbas, it was like the foam of a camel which gushed out but subsided.”"
قال ابن عباس: فوالله ما أَسفت على كلام قطّ كأَسفي على ذلك الكلام أَلا يكون أمير المؤمنين(عليه السلام)بلغ منه حيث أراد.,Ibn Abbas said that he never grieved over any utterance as he did over this one because Amir al- Mu’minin could not finish it as he wished to.
قوله (عليه السلام) في هذه الخطبة: «كراكب الصعبة إن أشنق لها خرم، وإن أسلس لها تقحم» يريد: أنه إذا شدد عليها في جذب الزمام وهي تنازعه رأسها خرم أنفها، وإن أرخى لها شيئاً مع صعوبتها تقحمت به فلم يملكها، يقال: أشنق الناقة: إذا جذب رأسها بالزمام فرفعه، وشنقها أيضاً،,"Ash-Sharif ar-Radi says the following: The words in this sermon Alike the rider of a camel mean to convey that when a camel rider is stiff in drawing up the rein then in this scuffle the nostril gets bruised, but if he lets it loose in spite of the camel’s unruliness, it would thrown him somewhere and would get out of control. Ash-shaqshaqah is used when the rider holds up the rein and raises the camel’s head upwards. In the same sense the word Ashanaqa an-naqah is use."
ذكر ذلك ابن السكيت في «إصلاح المنطق».,Ibn as-Sikkit (the renown linguist) has mentioned this in Islah al-Mantiq.
وإنما قال(عليه السلام): «أشنق لها» ولم يقل: «أشنقها»، لانه جعله في مقابلة قوله: «أسلس لها»، فكأنه(عليه السلام) قال: إن رفع لها رأسها بالزمام يعني أمسكه عليها.,"Amir al-Mu’minin has said, “ashnaqa laha” instead of “aslasa laha” and harmony could be retained only by using both in the same form. Thus, Amir al-Mu’minin has used “ashanaq laha” as though in place of “in rafa’a laha ra saha”, that is, “If he stops it by holding up the reins, etc.”"
[ 4 ],Sermon 4
ومن خطبة له (عليه السلام) [وهي من أفصح كلامه(عليه السلام)،,Amir Al-Mu’minin’s Far-Sightedness and Staunch Conviction
بِنَا اهْتَدَيْتُمْ في الظلْمَاءِ، وَتَسَنمْتُمُ العلْيَاءَ، وبِنَا انْفَجَرْتُم عَنِ السرَارِ، وُقِرَ سَمْعٌ لَمْ يَفْقَهِ الوَاعِيَةَ، كَيْفَ يُرَاعِي النبْأَةَ مَنْ أَصَمتْهُ الصيْحَةُ؟ رُبِطَ جَنَانٌ لَمْ يُفَارِقْهُ الخَفَقَانُ.,Through us you got guidance in the darkness and secured a high status. And through us you got out of the gloomy night. The ears which do not listen to the cries may become deaf. How can one who remained deaf to the loud cries (of the Holy Quran and the Prophet ) listen to (my) feeble voice. The heart that has ever palpitated (with fear of Allah) may get peace.
مَا زِلتُ أَنْتَظِرُ بِكُمْ عَوَاقِبَ الغَدْرِ، وَأَتَوَسمُكُمْ بِحِلْيَةِ الـمُغْتَرينَ، سَتَرَني عَنْكُمْ جِلْبَابُ الدينِ، وَبَصرَنِيكُمْ صِدْقُ النيةِ، أَقَمْتُ لَكُمْ عَلَى سَنَنِ الحَق في جَوَاد الـمَضَلةِ، حيْثُ تَلْتَقُونَ وَلا دَلِيلَ، وَتَحْتَفِرُونَ وَلا تُميِهُونَ.,"I always apprehended from you consequences of treachery and I had seen you through in the garb of the deceitful. The curtain of the religion had kept me hidden from you but the truth of my intentions disclosed you to me. I stood for you on the path of truth among misleading tracks were you met each other, but there was no leader and you dug but got no water."
اليَوْمَ أُنْطِقُ لَكُمُ العَجْمَاءَ ذاتَ البَيَان! عَزَبَ رَأْيُ امْرِىء تَخَلفَ عَني، مَا شَكَكْتُ في الحَق مُذْ أُرِيتُهُ! لَمْ يُوجِسْ مُوسَى خِيفَةً عَلَى نَفْسِهِ، أَشْفَقَ مِنْ غَلَبَةِ الجُهالِ وَدُوَلِ الضلالِ! اليَوْمَ تَوَاقَفْنَا عَلَى سَبِيلِ الحَق وَالباطِلِ، مَنْ وَثِقَ بِمَاء لَمْ يَظْمَأْ!,"Today, I am making these dumb things peak to you (i.e. my suggestive ideas and deep musing, etc.) which are full of descriptive power. The opinion of the person who abandons me may get astray. I have never doubted the truth since it was shown to me. Musa (Moses) did not entertain fear for his own self. Rather, he feared the mastery of the ignorant and the path towards deviation. Nowadays, we stand on the crossroads of truth and falsehood. The one who is sure of getting water feels no thirst."
[ 5 ],Sermon 5
ومن كلام له (عليه السلام) لمّا قبض رسول الله (صلى الله عليه وآله) وخاطبه العباس وأبوسفيان في أن يبايعا له بالخلافة,Delivered when the Holy Prophet (<) died and Abbas ibn Abdul-Muttalib and Abu Sufyan ibn Harb offered to swear allegiance to Amir al-Mu’minin as the Caliph
أَيها الناسُ، شُقوا أَمْوَاجَ الفِتَنِ بِسُفُنِ النجَاةِ، وَعَرجُوا عَنْ طَريقِ الـمُنَافَرَةِ، وَضَعُوا تِيجَانَ الـمُفَاخَرَةِ. أَفْلَحَ مَنْ نَهَضَ بِجَنَاح، أوِ اسْتَسْلَمَ فَأَراحَ، مَاءٌ آجِنٌ، وَلُقْمَةٌ يَغَص بِهَا آكِلُهَا، وَمُجْتَنِي الثمَرَةِ لِغَيْرِ وَقْتِ إِينَاعِهَا كالزارعِ بِغَيْرِ أَرْضِهِ.,"O People! Steer clear through the waves of mischief by boats of deliverance, turn away from the path of dissension and put off the gowns of pride. Prosperous is one who rises with wings (i.e. when he has power) or else he remains peaceful and others enjoy ease. It (i.e. The aspiration for Caliphate) is like turbid water or like a morsel that would suffocate the person who swallows it. One who plucks fruits before ripening is like one who cultivated in another’s field."
فَإِنْ أقُلْ يَقُولُوا: حَرَصَ عَلَى الـمُلْكِ، وَإنْ أَسْكُتْ يَقُولُوا: جَزعَ مِنَ المَوْتِ! هَيْهَاتَ بَعْدَ اللتَيا وَالتِي ! وَاللهِ لاَبْنُ أَبي طَالِب آنَسُ بالمَوْتِ مِنَ الطفْلِ بِثَدْي أُمهِ، بَلِ انْدَمَجْتُ عَلَى مَكْنُونِ عِلْم لَوْ بُحْتُ بِهِ لاَضْطَرَبْتُمُ اضْطِرَابَ الارْشِيَةِ في الطوِي البَعِيدَةِ!,"If I speak out they would call me greedy towards power, but if I keep quiet they would say I was afraid of death. It is a pity that after all the ups and downs (I have been through). By Allah, the son of Abu Talib is more familiar with death than an infant with the breast of its mother. I have hidden knowledge; if I disclose it you will start trembling like ropes in deep wells."
[ 6 ],Sermon 6
ومن كلام له (عليه السلام) لمّا أشير عليه بألاّ يتبع طلحةَ والزبيرَ ولا يُرصدَ لهما القتال [وفيه يبين عن صفته بأنه (عليه السلام) لا يخدع] وَاللهِ لاَ أَكُونُ كالضبُعِ: تَنَامُ عَلى طُولِ اللدْمِ، حَتى يَصِلَ إِلَيْهَا طَالِبُهَا،,"Delivered on being advised not to chase Talhah ibn Ubaydillah and az-Zubayr ibn al-Awwam for fighting. By Allah, I shall not be like the badger, which feigns sleep on the continuous (sound of) stone-throwing till he who is in search of it find it or he who is on the look out for it overpowers it."
[ 7 ],Sermon 7
ومن خطبة له (عليه السلام) [يذم فيها أتباع الشيطان],About the Hypocrites
اتخَذُوا الشيْطَانَ لامْرِهِمْ مِلاَكاً، وَاتخَذَهُمْ لَهُ أَشْرَاكاً، فَبَاضَ وَفَرخَ في صُدُورِهِمْ، وَدَب وَدَرَجَ في حُجُورِهِمْ، فَنَظَرَ بِأَعْيُنِهِمْ، وَنَطَقَ بِأَلسِنَتِهِمْ، فَرَكِبَ بِهِمُ الزلَلَ، وَزَينَ لَهُمُ الخَطَلَ، فِعْلَ مَنْ قَدْ شَرِكَهُ الشيْطَانُ في سُلْطَانِهِ، وَنَطَقَ بِالبَاطِلِ عَلى لِسَانِهِ!,"They have made Satan the master of their affairs and he has taken them as partners. He has laid eggs and hatched them in their bosoms. He creeps and crawls in their laps. He sees through their eyes and speaks with their tongues. In this way, he has led them to sinfulness and adorned for them foul things like the action of one whom Satan has made partner in his domain and speaks untruth through his tongue."
[ 8 ],Sermon 8
ومن كلام له (عليه السلام) يعني به الزبير في حال اقتضت ذلك [ويدعوه للدخول في البيعة ثانية] يَزْعُمُ أَنهُ قَدْ بَايَعَ بِيَدِهِ، وَلَمْ يُبَايعْ بِقَلْبِهِ، فَقَدْ أَقَر بِالبَيْعَةِ، وَادعَى الوَلِيجَةَ، فَلْيَأْتِ عَلَيْهَا بِأَمْر يُعْرَفُ، وَإِلا فَلْيَدخُلْ فِيَما خَرَجَ مِنْهُ.,"About Az-Zubayr at a Time For Which it Was Appropriate He asserts that he swore allegiance to me with his hand, but did not swear with his heart. So he does admit allegiance. In regards to his claiming it with his heart he should come forward with a clear argument for it. otherwise, he should return to wherefrom he has gone out."
[ 9 ],Sermon 9
ومن كلام له (عليه السلام) [في صفته وصفة خصومه ويقال إنّها في أصحاب الجمل] وقَدْ أَرْعَدُوا وَأبْرَقُوا، وَمَعَ هذَيْنِ الامْرَيْنِ الفَشَلُ، وَلَسْنَا نُرْعِدُ حَتى,"Cowardice of the people of Jamal
They124 thunder like clouds and shone like lightening but despite both these things they exhibited cowardice while we do not thunder till we pounce upon the foe nor do we show flow (of words) until we have virtually rained."
[ 10 ],Sermon 10
أَلاَ وإن الشيْطَانَ قَدْ جَمَعَ حِزْبَهُ وَاسْتَجْلَبَ خَيْلَهُ وَرَجِلَهُ، وإِن مَعِي لَبَصِيرَتي. مَا لَبسْتُ عَلَى نَفْسِي، وَلاَ لُبسَ عَلَي. وَايْمُ اللهِ لافْرِطَن لَهُمْ حَوْضاً أَنَا مَاتِحُهُ ! لاَ يَصْدِرُونَ عَنْهُ، وَلاَ يَعُودُونَ إِلَيْهِ.,"Beware! Satan has collected his group and assembled his horsemen and foot soldiers. Surely, with me is my sagacity. I have neither deceived myself nor ever been deceived. By Allah, I shall fill to the brim for them a cistern from which I alone would draw water. They can neither turn away from it nor return to it."
[ 11 ],Sermon 11
ومن كلام له (عليه السلام) [لابنه محمّد بن الحنفية لمّا أعطاه الراية يوم الجمل] تَزُولُ الجِبَالُ وَلاَ تَزُلْ! عَض عَلَى نَاجِذِكَ، أَعِرِ اللهَ جُمجُمَتَكَ، تِدْ في الارْضِ قَدَمَكَ، ارْمِ بِبَصَرِكَ أَقْصَى القَوْمِ، وَغُض بَصَرَكَ، وَاعْلَمْ أَن النصْرَ مِنْ عِنْدِ اللهِ سُبْحَانَهُ.,"Delivered during the Battle of Jamal when Amir al-Mu’minin gave the standard to his son Muhammad ibn al-Hanafiyya
Mountains 2 may move from their status, but you should not move from yours. Grit your teeth. Lend to Allah your head (in fighting for Allah, give yourself to Allah). Plant your feet firmly on the ground. Have your eye on the remotest foe and close your eyes (to their numberical majority). And be sure that succor is but from Allah, the Glorified."
[ 12 ],Sermon 12
ومن كلام له (عليه السلام) لمّا أظفره الله تعالى بأصحاب الجمل وقد قال له بعض أصحابه: وددت أن أخي فلانا ًمعك شاهد اًليرى ما نصرك الله به على أعدائك،,"When Allah gave Amir al-Mu’minin victory over the enemy at the Battle of Jamal one of his comrades said on that occasion, AI wish my brother so-and-so had been present so that he, too, would have seen what success and victory Allah had given you."
فقال له عليه السلام: أَهَوَى أَخِيكَ مَعَنَا؟ قال: نَعَم. قالَ: فَقَدْ شَهِدنَا، وَلَقَدْ شَهِدَنَا في عَسْكَرِنَا هذَا أَقْوَامٌ في أَصْلاَبِ الرجَالِ، وَأَرْحَامِ النسَاءِ، سَيَرْعُفُ بِهِمُ الزمَانُ، ويَقْوَى بِهِمُ الاْيمَانُ.,"It was then that Amir al- Mu’minin asked him, “Did you brother hold me as a friend?” The comrade said, “Yes.” Amir al-Mu’minin said, “In that case, he was with us. Rather, in this army of ours, even those persons were also present who are still in the loins of men and in the wombs of women. Shortly, time will bring them out and faith will get strength through them.”"
[ 13 ],Sermon 13
ومن كلام له (عليه السلام) في ذم البصرة وأهلها [بعد وقعة الجمل],Condemning the People of Basra
كُنْتُمْ جُنْدَ الْمَرْأَةِ، وَأَتْبَاعَ البَهِيمَةِ، رَغَا فَأَجَبْتُم، وَعُقِرَ فَهَرَبْتُمْ. أخْلاَقُكُمْ دِقَاقٌ، وَعَهْدُكُمْ شِقَاقٌ، وَدِيْنُكُمْ نِفَاقٌ، وَمَاؤُكُمْ زُعَاقٌ. المُقِيمُ بَيْنَ أَظْهُرِكُمْ مُرْتَهَنٌ بِذَنْبِهِ، وَالشاخِصُ عَنْكُمْ مُتَدَارَكٌ بِرَحْمة مِنْ رَبهِ.,You were the army of a woman and in the command of a quadruped. When it grumbled you responded and when it was wounded (hamstrung) you fled away. Your character is low and your pledge is broken. Your faith is hypocrisy. Your water is brackish. He who stays with you is laden with sins and he who forsakes you secures Allah’s mercy.
كَأَني بِمَسْجِدكُمْ كَجُؤْجُؤِ سَفِينَة، قَدْ بَعَثَ اللهُ عَلَيْها العَذَابَ مِنْ فَوْقِها وَمِنْ تَحتِها، وَغَرِقَ مَنْ في ضِمْنِها.,"As though I see your mosque prominent, resembling the surface of a boat, while Allah has sent chastisement from above and from below it and everyone who is on it is drowned."
[ 14 ],Sermon 14
ومن كلام له (عليه السلام) في مثل ذلك أرْضُكُمْ قَرِيبَةٌ مِنَ المَاءِ، بَعِيدَةٌ مِنَ السماءِ، خَفتْ عُقُولُكُمْ، وَسَفِهَتْ حُلُومُكُمْ، فَأَنْتُمْ غَرَضٌ لِنَابِل، وَأُكْلَةٌ لاِكِل، وَفَرِيسَةٌ لِصائِد.,"Also Condemning the People of Basra
Your earth is close to the sea and away from the sky. Your wits have become light and your minds are full of folly. You are the aim of the archer, a morsel for the eater and an easy prey for the hunter."
[ 15 ],Sermon 15
ومن كلام له (عليه السلام) فيما ردّه على المسلمين من قطائع عثمان وَاللهِ لَوْ وَجَدْتُهُ قَدْ تُزُوجَ بِهِ النسَاءُ، وَمُلِكَ بِهِ الاْمَاءُ، لَرَدَدْتُهُ; فَإِن في العَدْلِ سَعَةً، وَمَنْ ضَاقَ عَلَيْهِ العَدْلُ، فَالجَوْرُ عَلَيْهِ أَضيَقُ!,"After Resuming the Land Grants Made My Othman Ibn Affan [To the State Treasury], He Said: By Allah! Even if I had found that by such money women have been married or bondmaids have been purchased I would have resumed it because there is a wide scope in dispensation of justice and he who find it hard to act justly should find it harder to deal with injustice."
[ 16 ],Sermon 16
من كلام له (عليه السلام) لمّا بويع بالمدينة,Delivered When Allegiance Was Sworn to Him at Medina
ذِمتي بِمَا أَقُولُ رَهِينَةٌ وَأَنَا بِهِ زَعِيمٌ : إِن مَنْ صَرحَتْ لَهُ العِبَرُ عَما بَيْنَ يَدَيْهِ مِنَ المَثُلاتِ، حَجَزَهُ التقْوَى عَنْ تَقَحمِ الشبُهَاتِ. أَلاَ وَإِن بَلِيتَكُمْ قَدْ عَادَتْ كَهَيْئَتِهَا يَوْمَ بَعَثَ اللهُ نَبِيهُ(صلى الله عليه وآله)،,The responsibility for what I say is guaranteed and I am answerable for it. He to whom experiences have clearly shown the past exemplary punishments (given by Allah to people) is prevented by piety from falling into doubts. You should know that the same troubles have returned to you which existed when the Prophet was first sent.
وَالذِي بَعَثَهُ بِالحَق لَتُبَلْبَلُن بَلْبَلَةً، وَلَتُغَرْبَلُن غَرْبَلَةً، وَلَتُسَاطُن سَوْطَ)القِدْرِ، حَتى يَعُودَ أَسْفَلُكُمْ أَعْلاَكُمْ، وَأَعْلاَكُمْ أَسْفَلَكُمْ، وَلَيَسْبِقَن سَابِقُونَ كَانُوا قَصرُوا، وَلَيُقَصرَن سَباقُونَ كَانُوا سَبَقُوا. وَاللهِ مَا كَتَمْتُ وَشْمَةً، وَلا كَذَبْتُ كِذْبَةً، وَلَقَدْ نُبئْتُ بِهذا المَقامِ وَهذَا اليَوْمِ.,"By Allah Who sent the Prophet with faith and truth! You will be severely subverted, bitterly shaken s in sieving and fully mixed as by spooning in a cooking pot till your low persons become high and high ones become low, those who were behind would attain forward positions and those who were forward would become backward. By Allah, I have not concealed a single word or spoken any lie and I had been informed of this event and of this time."
أَلاَ وَإِن الخَطَايَا خَيْلٌ شُمُسٌ حُمِلَ عَلَيْهَا أَهْلُها، وَخُلِعَتْ لُجُمُهَا، فَتَقَحمَتْ بِهِمْ في النارِ. أَلاَ وَإِن التقْوَى مَطَايَا ذُلُلٌ، حُمِلَ عَلَيْهَا أَهْلُهَا، وَأُعْطُوا أَزِمتَها، فَأَوْرَدَتْهُمُ الجَنةَ. حَق وَبَاطِلٌ، وَلِكُل أَهْلٌ، فَلَئِنْ أَمِرَ البَاطِلُ لَقَدِيماً فَعَلَ، وَلَئِنْ قَل الحق لَرُبما وَلَعَل، وَلَقَلمَا أَدْبَرَ شَيءٌ فَأَقْبَلَ!,"Beware that sins are like unruly horses on whom their riders have been placed and their reins have been let loose so that they would jump with them in Hell. Beware that piety is like trained horses on whom the riders have been placed with the reins in the hands so that they would take the riders to Heaven. There is right and wrong and there are followers for each. If wrong dominates, it has (always) in the past been so and if truth goes down that too has often occurred. It seldom happens that a thing that lags behind comes forward."
وأقول: إنّ في هذا الكلام الادنى من مواقع الاحسان ملا تبلغه مواقع الاستحسان، وإنّ حظ العجب منه أكثر من حظ العُجب به، وفيه ـ مع الحال التي وصفنا ـ زوائد من الفصاحة لا يقوم بها لسان، ولا يَطلع فَجها إنسان،,"Ash-Sharif ar-Radi says the following by way of commenting on the above: “In the short speech, there is more beauty than can be appreciated and the quantity of amazement aroused by it is more than can be appreciated. Despite what we have stated, it has so many aspects of eloquence that cannot be expressed, nor can anyone reach its depth."
ولا يعرف ما أقوله إلاّ من ضرب في هذه الصناعة بحق، وجرى فيها على عرق،)وَمَا يَعْقِلُهَا إلاّ العَالمِونَ).,"And no one can understand what I am saying unless one has attained this are and known its details.” No one appreciates it except those who know (Holy Quran, 29: 43)"
ومن هذه الخطبة [وفيها يقسّم الناس إلى ثلاثة أصناف],From the Same Sermon:
شُغِلَ مَنِ الجَنةُ وَالنارُ أَمَامَهُ! سَاع سَرِيعٌ نَجَا، وَطَالِبٌ بَطِيءٌ رَجَا، وَمُقَصرٌ في النارِ هَوَى. الَيمِينُ وَالشمالُ مَضَلةٌ، وَالطرِيقُ الوُسْطَى هِيَ الجَادةُ، عَلَيْهَا بَاقي الكِتَابِ وَآثَارُ النبُوةِ، وَمِنْهَا مَنْفَذُ السنةِ، وَإلَيْهَا مَصِيرُ العَاقِبَةِ.,"He who has heaven and hell in his view has no other aim. He who attempts and acts quickly succeeds, while the seeker who is slow may also entertain hope. And he who falls short of actions faces destruction in Hell. On the right and left there are misleading paths. Only the middle way if the (right) path which is the Everlasting book and the traditions of the Prophet. From it the Sunnah has spread out and toward it is the eventual return."
هَلَكَ مَنِ ادعى، وَخَابَ مَنِ افْتَرَى، مَنْ أَبْدَى صَفْحَتَهُ لِلْحَق هَلَكَ، وَكَفَى بِالْمَرْءِ جَهْلاً أَلا يَعْرِفَ قَدْرَهُ، لاَيَهْلِكُ عَلَى التقْوَى سِنْخُ أَصْل، وَلاَ يَظْمَأُ عَلَيْهَا زَرْعُ قَوْم. فَاسْتَتِرُوا بِبُيُوتِكُمْ، وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ، وَالتوْبَةُ مِنْ وَرَائِكُمْ، وَلاَ يَحْمَدْ حَامِدٌ إِلا رَبهُ، وَلاَ يَلُمْ لاَئِمٌ إِلا نَفْسَهُ.,He who claims (otherwise) is ruined and he who concocts falsehood is disappointed. He who opposes1 the right with his face gets destruction. It is enough ignorance for a man not to know himself. He who is strong rooted2 in piety does not get destruction and the plantation of the people based on piety never remains without water. Hide yourselves in your houses and reform yourselves. Repentance is at your back. One should praise only Allah and condemn only his own self.
[ 17 ],Sermon 17
ومن كلام له (عليه السلام) في صفة من يتصدّى للحكم بين الاْمة وليس لذلك بأَهل,"About Those Who Sit for Dispensation of Justice among People but Are Not Fit for It
Among all the people,"
إِن أَبْغَضَ الخَلائِقِ إِلَى اللهِ تعالى رَجُلانِ: رَجُلٌ وَكَلَهُ اللهُ إِلَى نَفْسِهِ، فَهُوَ جَائِرٌ عَنْ قَصْدِ السبِيلِ، مَشْغُوفٌ بِكَلاَمِ بِدْعَة، وَدُعَاءِ ضَلاَلَة، فَهُوَ فِتْنَةٌ لَمِنِ افْتَتَنَ بِهِ، ضَال عَنْ هَدْي مَنْ كَانَ قَبْلَهُ، مُضِل لِمَنِ اقْتَدَى بِهِ في حَيَاتِهِ وَبَعْدَ وَفَاتِهِ، حَمالٌ خَطَايَا غَيْرِهِ، رَهْنٌ بِخَطِيئَتِهِ.,"the most detested before Allah are two persons. One is he who is devoted to his self. So he is deviated from the true path and loves speaking about (foul) innovations and inviting toward the wrong path. He is, therefore, a nuisance for those who are enamored of him, is himself misled from the guidance of those enamored of him, is himself misled from the guidance of those preceding him, misleads those who follow him in his life or after his death, carries the weight of others’ sins and is entangled in his own misdeeds."
وَرَجُلٌ قَمَشَ جَهْلاً، مُوضِعٌ في جُهالِ الامةِ، غادر في أَغْبَاشِ الفِتْنَةِ، عِم بِمَا في عَقْدِ الهُدْنَةِ، قَدْ سَماهُ أَشْبَاهُ الناسِ عَالمِاً وَلَيْسَ بِهِ، بَكرَ فَاسْتَكْثَرَ مِنْ جَمْع، مَا قَل مِنْهُ خَيْرٌ مِما كَثُرَ، حَتى إِذَا ارْتَوَى مِنْ مَاء آجِن، وَأكْثَر مِن غَيْرِ طَائِل،,"The other man is he who has picked up ignorance. He moves among the ignorant, is senseless in the thick of mischief and is blind to the advantages of peace. Those resembling like men have named him scholar but he is not so. He goes out early morning to collect things whose deficiency is better than plenty, till when he has quenched his thirst form polluted water and acquired meaningless things."
جَلَسَ بَيْنَ الناسِ قَاضِياً ضَامِناً لِتَخْلِيصِ مَا التَبَسَ عَلَى غيْرِهِ، فَإِنْ نَزَلَتْ بِهِ إِحْدَى المُبْهَمَاتِ هَيأَ لَهَا حَشْواً رَثّاً مِنْ رَأْيِهِ، ثُم قَطَعَ بِهِ، فَهُوَ مِنْ لَبْسِ الشبُهَاتِ في مِثْلِ نَسْجِ العَنْكَبُوتِ: لاَ يَدْرِي أَصَابَ أَمْ أَخْطَأَ، إنْ أَصَابَ خَافَ أَنْ يَكُونَ قَدْ أَخْطَأَ، وَإِنْ أَخْطَأَ رَجَا أَنْ يَكُونَ قَدْ أَصَابَ.,"He sits among the people as a judge responsible for solving whatever is confusing to the others. If an ambiguous problem is presented before him he manages a shabby argument about it of his own accord and passes judgment on its basis. In this way, he is entangled in the confusion of doubts as in the spider’s web, not knowing whether he was right or wrong. If he is right, he fears lest he errs, while if he is wrong, he hopes he is right."
جَاهِلٌ خَباطُ جَهلات، عَاش رَكابُ عَشَوَات، لَمْ يَعَض عَلَى العِلْمِ بِضِرْس قَاطِع، يُذرِي الروَايَاتِ إذْراءَ الريحِ الهَشِيمَ، لاَ مَلِيٌ ـ وَاللهِ ـ بِإِصْدَارِ مَا وَرَدَ عَلَيْهِ، وَلاَ هُوَ أَهْلٌ لِما فُوّضَ إليه، لاَ يَحْسَبُ العِلْمَ في شيْء مِما أَنْكَرَهُ،,"He is ignorant, wandering astray in ignorance and riding on carriages aimlessly moving in darkness. He does not try to find the reality of knowledge. He scatters the traditions as the wind scatters the dry leaves.
By Allah! He is not capable of solving the problems that come to him nor is he fit of the status assigned to him. Whatever he does not know he doses not regard it worth knowing."
وَلاَ يَرَى أَن مِنْ وَرَاءِ مَا بَلَغَ منه مَذْهَباً لِغَيْرهِ، وَإِنْ أَظْلَمَ عَلَيْهِ أَمْرٌ اكْتَتَمَ بِهِ لِمَا يَعْلَمُ مِنْ جَهْلِ نَفْسِهِ، تَصْرُخُ مِنْ جَوْرِ قَضَائِهِ الدمَاءُ، وَتَعَج مِنْهُ المَوَارِيثُ.,"He does not realize that what is beyond his reach is within the reach of others. If anything is not clear to him, he keeps quiet over it because he knows his own ignorance. Lost lives are crying against his unjust verdicts and properties (that have been wrongly disposed of) are grumbling against him."
إِلَى اللهِ أَشْكُو مِنْ مَعشَر يَعِيشُونَ جُهالاً، وَيَمُوتُونَ ضُلالاً، لَيْسَ فِيهمْ سِلْعَةٌ أَبْوَرُ مِنَ الكِتَابِ إِذَا تُلِيَ حَق تِلاَوَتِهِ، وَلاَ سِلْعَةٌ أَنْفَقُ بَيْعاً وَلاَ أَغْلَى ثَمَناً مِنَ الكِتَابِ إِذَا حُرفَ عَنْ مَوَاضِعِهِ، وَلاَ عِنْدَهُمْ أَنْكَرُ مِنَ المَعْرُوفِ، وَلاَ أَعْرَفُ مِنَ المُنكَرِ!,"recited as it should be recited, nor anything more valuable than the Holy Quran if is verses are removed from their places, nor anything more vicious than virtue nor more virtuous than vice."
[ 18 ],Sermon 18
ومن كلام له (عليه السلام) في ذمّ اختلاف العلماء في الفتيا,1 Amir Al-Mu’minin Said in Disparagement of the Differences of Views among the Theologians
تَرِدُ عَلَى أحَدِهِمُ القَضِيةُ في حُكْم مِنَ الاْحْكَامِ فَيَحْكُمُ فِيهَا بِرَأْيِهِ، ثُم تَرِدُ تِلْكَ القَضِيةُ بِعَيْنِهَا عَلَى غَيْرِهِ فَيَحْكُمُ فِيها بِخِلافِ قَوْلِهِ، ثُم يَجْتَمِعُ القُضَاةُ بِذلِكَ عِنْدَ إمامِهِم الذِي اسْتَقْضَاهُم، فَيُصَوبُ آرَاءَهُمْ جَمِيعاً، وَإِلهُهُمْ وَاحِدٌ! وَنَبِيهُمْ وَاحِدٌ! وَكِتَابُهُمْ وَاحِدٌ!,"When a problem is put before anyone of them he passes judgment on it from his imagination. When exactly the same problem is placed before another of them he passes an opposite verdict. Then these judges go to the chief who had appointed them and he confirms all the verdicts, although their Allah is One (and the same), their Prophet is one (and the same), their Book (the Holy Quran), is one (and the same)."
أَفَأَمَرَهُمُ اللهُ ـ سُبْحَانَهُ ـ بِالاخْتلاَفِ فَأَطَاعُوهُ! أَمْ نَهَاهُمْ عَنْهُ فَعَصَوْهُ! أَمْ أَنْزَلَ اللهُ سُبْحَانَهُ دِيناً نَاقِصاً فَاسْتَعَانَ بِهِمْ عَلَى إِتْمَامِهِ! أَمْ كَانُوا شُرَكَاءَ لَهُ فَلَهُمْ أَنْ يَقُولُوا وَعَلَيْهِ أَنْ يَرْضِى؟ أَمْ أَنْزَلَ اللهُ سُبْحَانَهُ دِيناً تَامّاً فَقَصرَ الرسُولُ(صلى الله عليه وآله) عَنْ تَبْلِيغِهِ وَأَدَائِهِ؟,"Is it that Allah ordered them to differ and they obeyed Him? Or He prohibited them from it but hey disobeyed Him? Or (is it that) Allah sent an incomplete Faith and sought their help to complete it? Or they are His partners in the affairs so that it is their share of duty to pronounce and He as to agree? Or is it that Allah, the most Glorified One, sent a perfect faith but the Prophet fell short of conveying it and handing it over (to the people) ?"
وَاللهُ سُبْحَانَهُ يَقُولُ: (مَا فَرطْنَا في الكِتَابِ مِنْ شَيْء) وَفِيهِ تِبْيَانٌ لِكُل شَيْء، وَذَكَرَ أَن الكِتَابَ يُصَدقُ بَعْضاً، وَأَنهُ لاَ اخْتِلافَ فِيهِ، فَقَالَ سُبْحَانَهُ: (وَلَوْ كَانَ مِنْ عِنْدِ غَيرِ اللهِ لَوَجَدُوا فِيهِ اخْتِلافاً كَثِيراً).,"the fact is that Allah, the most Glorified One, says the following: We have not neglected anything in the Book (Quran). (Holy Quran, 6: 38) Allah says that one part of the Holy Quran verifies another part and that there is no divergence in it as He says the following: And if it had been from any other than Allah, they would surely have found in it much discrepancy. (Holy Quran, 4: 82)"
وَإِن القُرآنَ ظَاهِرُهُ أَنِيقٌ، وَبَاطِنُهُ عَمِيقٌ، لاَ تَفْنَى عَجَائِبُهُ، وَلاَتَنْقَضِي غَرَائِبُهُ، وَلاَ تُكْشَفُ الظلُمَاتُ إلا بِهِ.,"Certainly, the outside of the Holy Quran is wonderful and its inside is deep (in meaning). Its wonders will never disappear, its amazing things will never pass away and its intricacies cannot be cleared except through itself."
[ 19 ],Sermon 19
ومن كلام له (عليه السلام) قاله للاشعث بن قيس وهو على منبر الكوفة يخطب فمضى في بعض كلامه شيء اعترضه الاشعث، فقال: يا أمير المؤمنين، هذه عليك لا لك،,"Amir al-Mu’minin delivering a lecture from the pulpit of (the mosque of) Kufa when al-Ash’ath ibn Qays1 objected and said, “O Amir al-Mu’minin ! This thing is not in your favor but against you."
فخفض(عليه السلام) إليه بصره ثم قال: ومَا يُدْرِيكَ مَا عَلَي مِما لِي؟ عَلَيْكَ لَعْنَةُ اللهِ وَلَعْنَةُ اللاعِنِينَ! حَائِكٌ ابْنُ حَائِك! مُنَافِقٌ ابْنُ كُافِر!,2 Amir al-Mu’minin looked at him with anger and said: How do you know what is for me and what is against me? Curse of Allah and other be on you. You are a weaver and son of a weaver. You are the son of an unbeliever and yourself a hypocrite.
وَاللهِ لَقَدْ أَسَرَكَ الكُفْرُ مَرةً وَالاسْلامُ أُخْرَى! فَمَا فَداكَ مِنْ وَاحِدَة مِنْهُمَا مَالُكَ وَلاَ حَسَبُكَ! وَإِن امْرَأً دَل عَلَى قَوْمِهِ السيْفَ، وَسَاقَ إِلَيْهِمُ الحَتْفَ، لَحَرِي أَنْ يَمقُتَهُ الاْقْرَبُ، وَلاَ يَأْمَنَهُ الاْبْعَدُ!,"You were arrested once by the unbelievers and once by the Muslims, but you wealth and birth could not save you from either. The man who contrives for his own people to be put to sword and invites death and destruction for them does deserve that the near ones should hate him and the remote ones should not trust him."
"يريد(عليه السلام): أنه أُسر في الكفر مرة وفي الاِسلام مرة.
وأما قوله: «دل على قومه السيف»، فأراد به: حديثاً كان للاشعث مع خالد بن الوليد باليمامة، غرّ فيه قومه ومكر بهم حتى أوقع بهم خالد، وكان قومه بعد ذلك يسمونه «عُرْفَ النار»، وهو اسم للغادر عندهم.","As-Sayyid ar-Radi says the following: “This man was arrested once when an unbeliever and once in the days of Islam.” As for Amir al- Mu’minin’s words that the man contrived for his own people to be put to the sword, the reference herein is to the incident which occurred to al- Ash’ath ibn Qays in confrontation with Khalid ibn al-Walid at Yamama, where he deceived his people and contrived a trick until Khalid attacked them. After this incident his people nicknamed him, “’Urfan-Nar,” which in the parlance stood for “traitor”."
[ 20 ],Sermon 20
ومن خطبة له (عليه السلام) [وفيها ينفر من الغفلة وينبه إلى الفرار لله],Death and Learning Lessons From It
فَإِنكُمْ لَوْ عَايَنْتُمْ مَا قَدْ عَايَنَ مَنْ مَاتَ مِنْكُمْ لَجَزِعْتُمْ وَوَهِلْتُمْ، وَسَمِعْتُمْ وَأَطَعْتُمْ، وَلكِنْ مَحْجُوبٌ عَنْكُمْ مَا عَايَنُوا، وَقَرِيبٌ مَا يُطْرَحُ الحِجَابُ! وَلَقَدْ بُصرْتُمْ إِنْ أَبْصَرْتُمْ، وَأُسْمِعْتُمْ إِنْ سَمِعْتُمْ، وَهُدِيتُمْ إِنِ اهْتَدَيْتُمْ،,"If you could see what has been seen by those of you who have died, you would be puzzled and troubled. Then you would have listened and obeyed; but what they have seen is yet curtained off from you. Shortly, the curtain would be thrown off. You have been shown, provided you see and you have been made to listen provided you listen and you have been guided if you accept guidance."
وَبِحَق أَقَولُ لَكُمْ: لَقَدْ جَاهَرَتْكُمُ العِبَرُ، وَزُجِرْتُمْ بِمَا فِيهِ مُزْدَجَرٌ، وَمَا يُبَلغُ عَنِ اللهِ بَعْدَ رُسُلِ السماءِ إِلا البَشَرُ.,"I spoke unto you with truth. You have been called aloud by (instructive) examples and warned through items full of warnings. After the heavenly messengers (angels), only man can convey the message from Allah. (So what I am conveying is from Allah)."
[ 21 ],Sermon 21
ومن خطبة له (عليه السلام) [وهي كلمة جامعة للعظة والحكمة],Advice to Keep Light in this World
فإِن الغَايَةَ أَمَامَكُمْ، وَإِن وَرَاءَكُمُ الساعَةَ تَحْدُوكُمْ، تَخَففُوا تَلْحَقوا، فَإنمَا يُنْتَظَرُ بِأولِكُمْ آخِرُكُمْ. وأقول: إنّ هذا الكلام لو وزن بعد كلام الله سبحانه وكلام رسوله(صلى الله عليه وآله) بكل كلام لمال به راجحاً، وبرّز عليه سابقاً.,"Your aim (reward or punishment) is before you. Behind your back is the hour (of resurrection) which is driving you on. Keep (yourself) light and overtake (the forward ones). Your last ones are being awaited by the first ones (who have preceded you). Sayyid ar-Radi says the following: “If this utterance of Ali is weighed with any other utterance except the words of Allah or of the Holy Prophet, it would prove heavier and superior in every respect."
فأما قوله (عليه السلام): «تخففوا تلحقوا»، فما سمع كلام أقل منه مسموعاً ولا أكثر منه محصولاً، وما أبعد غورها من كلمة! وأنقع نطفتها من حكمة! وقد نبهنا في كتاب «الخصائص» على عظم قدرها وشرف جوهرها.,"For example, Ali’s saying “keep light and overtake’ is the shortest expression every heard with the greatest sense conveyed. How broad its meaning is and how clear its spring of wisdom! We have pointed out the greatness and meaningfulness of this phrase in our book Al-Khasa’is."
[ 22 ],Sermon 22
ومن خطبة له (عليه السلام) [حين بلغه خبر الناكثين ببيعته] [وفيها يذم عملهم ويلزمهم دم عثمان ويتهدّدهم بالحرب],About Those Who Accused Him of Othman’s Killing
أَلاَ وإِن الشيْطَانَ قَدْ ذَمرَ حِزْبَهُ، وَاسْتَجْلَبَ جَلَبَهُ، لِيَعُودَ الجَوْرُ إِلَى أَوْطَانِهِ، وَيَرْجِعَ البِاطِلُ إِلَى نِصَابِهِ، وَاللهِ مَا أَنْكَرُوا عَلَي مُنْكَراً، وَلاَ جَعَلُوا بَيْنِي وَبَيْنَهُمْ نَصِفاً.,"Beware! Satan has certainly started instigating his forces and has collected his army in order that oppression may reach its extreme ends and wrong may come back to its status. By Allah, they have not put a correct blame on me, nor have they done justice between me and themselves."
وَإِنهُمْ لَيَطْلُبُونَ حَقّاً هُمْ تَرَكُوهُ، وَدَماً هُمْ سَفَكُوهُ، فَلَئِنْ كُنْتُ شَرِيكَهُمْ فِيهِ فَإِن لَهُمْ لَنَصِيبَهُمْ مِنْهُ، وَلَئِنْ كَانُوا وَلُوهُ دُوني، فَمَا التبِعَةُ إِلا عِنْدَهُمْ، وَإِن أَعْظَمَ حُجتِهِمْ لَعَلَى أَنْفُسِهِمْ، يَرْتَضِعُونَ أُمّاً قَدْ فَطَمَتْ، وَيُحْيُونَ بِدْعَةً قَدْ أُمِيتَتْ.,They are demanding of me a right which they have abandoned and a blood that they have themselves shed. If I were a partner with them in it then they too have their share of it. But if they did it without me they alone have to face the consequences. Their biggest argument (against me) is really against their own selves. They are suckling from a mother who is already dry and bringing into life innovation that is already dead.
يا خَيْبَةَ الداعِي! مَنْ دَعَا! وَإِلاَمَ أُجِيبَ! وَإِني لَرَاض بِحُجةِ اللهِ عَلَيْهِمْ وَعِلْمِهِ فِيهمْ.,How disappointing is this challenger to battle) ? Who is this challenger and for what is he being responded to? I am happy that the reasoning of Allah has been exhausted before them and He knows (all) about them.
فَإِنْ أَبَوْا أَعْطَيْتُهُمْ حَد السيْفِ، وَكَفَى بِهِ شَافِياً مِنَ البَاطِلِ، وَنَاصَراً لِلْحَق! وَمِنَ العَجَبِ بَعْثُهُمْ إِلَي أَنْ أَبْرُزَ لِلطعَانِ! وَأَنْ أصْبِرَ لِلْجِلادِ! هَبِلَتْهُمُ الهَبُولُ ! لَقَدْ كُنْتُ وَمَا أُهَددُ بِالحَرْبِ، وَلاَ أُرَهبُ بِالضرْبِ! وَإِني لَعَلَى يَقِين مِنْ رَبي، وَغَيْرِ شُبْهَة مِنْ دِيني.,If they refuse (to obey) I will offer them the edge of the sword which is enough of a cure of wrong and supporter of right. It is strange that they send me word to proceed to them for spear-fighting and to keep ready for fighting with swords. May the mourning women mourn over them. I have ever been so that I as never frightened by fighting nor threatened by clashing. I enjoy full certainty of belief from my Allah and have no doubt in my faith.
[ 23 ],Sermon 23
ومن خطبة له (عليه السلام) [وتشتمل على تهذيب الفقراء بالزهد وتأديب الاغنياء بالشفقة] [تهذيب الفقراء],About Keeping Aloof from Envy and Good Behavior Towards Kith and Kin
أما بَعْدُ، فَإِن الامْرَ يَنْزِلُ مِنَ السماءِ إِلَى الارْضِ كَقَطر المَطَرِ إِلَى كُل نَفْس بِمَا قُسِمَ لَهَا مِنْ زِيَادَة أَوْ نُقْصَان، فإذا رَأَى أَحَدُكُمْ لاخِيهِ غَفِيرَةً في أَهْل أَوْ مَال أَوْ نَفْس فَلاَ تَكُونَن لَهُ فِتْنَةً،,"Verily the Divine orders descend form heaven to earth like drops of rain bringing to everyone what is destined for him whether plenty or paucity. So if any one of you observes for his brother plenty of progeny or of wealth or of self, it should not be a worry for him."
"فَإِن المَرْءَ المُسْلِمَ مَا لَمْ يَغْشَ دَنَاءَةً تَظْهَرُ فَيَخْشَعُ لَهَا إِذَا ذُكِرَتْ، وَيُغْرَى بهَا لِئَامُ الناسِ، كانَ كَالفَالِجِ اليَاسِرِ الذِي يَنْتَظِرُ أَولَ فَوْزَة مِنْ قِدَاحِهِ تُوجِبُ لَهُ المَغْنَمَ، وَيُرْفَعُ عَنْهُ
بها المَغْرَمُ.","So long as a Muslim does not commit such an act that if it is disclosed, he has to bend his eyes (in shame) and by which low people are emboldened he is like the gambler who expects that the first draw of his arrow would secure him gain and also cover up the previous loss."
وَكَذْلِكَ المَرْءُ المُسْلِمُ البَرِيءُ مِنَ الخِيَانَةِ يَنْتَظِرُ مِنَ اللهِ إِحْدَى الحُسْنَيَيْنِ: إِما دَاعِيَ اللهِ فَمَا عِنْدَ اللهِ خَيْرٌ لَهُ، وَإِما رِزْقَ اللهِ فَإِذَا هُوَ ذُوأَهْل وَمَال، وَمَعَهُ دِينُهُ وَحَسَبُهُ.,"Similarly, the Muslim who is free from dishonesty expects one of the two good things; either a cal from Allah and in that case whatever is with Allah is the best for him or the livelihood of Allah. He has already children and property while his faith and respect are with him."
إِن المَالَ وَالبَنِينَ حَرْثُ الدنْيَا، والعَمَلَ الصالِحَ حَرْثُ الاْخِرَةِ، وَقَدْ يَجْمَعُهُمَا اللهُ لاقْوَام، فَاحْذَرُوا مِنَ اللهِ مَا حَذرَكُمْ مِنْ نَفْسِهِ، وَاخْشَوْهُ خَشْيَةً لَيْسَتُ بَتَعْذِير، وَاعْمَلُوا في غَيْرِ رِيَاء وَلاَ سُمْعَة; فَإِنهُ مَنْ يَعْمَلْ لِغَيْرِ اللهِ يَكِلْهُ اللهُ إِلَى مَنْ عَمِلَ لَهُ. نَسْأَلُ اللهَ مَنَازِلَ الشهَدَاءِ، وَمُعَايَشَةَ السعَدَاءِ، وَمُرَافَقَةَ الانْبِيَاءِ.,"Certainly, wealth and children are the plantations of this world while virtuous deeds are the plantation of the next world. Sometimes, Allah joins all these in some groups. Beware of Allah against what He has cautioned you and keep afraid of Him to the extend that no excuse be needed for it. Act without show or intention of being heard for if a man acts for some one else then Allah makes him over to that one. We ask Allah to grant us) the positions of the martyrs, company of the virtuous and friendship of the prophets."
أَيهَا النّاسُ، إِنهُ لاَ يَسْتَغْنِي الرجُلُ ـ وَإِنْ كَانَ ذَا مَال ـ عَنْ عَشِيرَتِهِ، وَدِفَاعِهِمْ عَنْهُ بِأَيْدِيهِمْ وَأَلسِنَتِهمْ، وَهُمْ أَعْظَمُ الناسِ حَيْطَةً مِنْ وَرَائِهِ وَأَلَمهُمْ لِشَعَثِهِ، وَأَعْطَفُهُمْ عَلَيْهِ عِنْدَ نَازِلَة إنْ نَزَلَتْ بِهِ. وَلِسَانُ الصدْقِ يَجْعَلُهُ اللهُ لِلْمَرْءِ في الناسِ خَيْرٌ لَهُ مِنَ المَالِ: يُورِثُهُ غيرَهُ.,O people! Surely no one (even though he may be rich) can do without his kinsmen and their support by hands or tongues. They alone are his support from the rear and can ward off from him his troubles and they are the most kind to him when tribulations befall him. The good memory of a man that Allah retains among people is better than the property which others inherit from him.
منها: أَلاَ لاَيَعْدِلَن أَحَدُكُمْ عَنِ القَرَابِةِ يَرَى بِهَا الخَصَاصَةَ أنْ يَسُدهَا بِالذِي لايَزِيدُهُ إِنْ أَمْسَكَهُ وَلاَ يَنْقُصُهُ إِنْ أَهْلَكَهُ، وَمَنْ يَقْبِضْ يَدَهُ عَنْ عَشِيرَتِهِ، فَإِنمَا تُقْبَضُ مِنْهُ عَنْهُمْ يَدٌ وَاحِدَةٌ، وَتُقْبَضُ مِنْهُمْ عَنْهُ أَيْد كَثِيرَةٌ; وَمَنْ تَلِنْ حَاشِيَتُهُ يَسْتَدِمْ مِنْ قَوْمِهِ المَوَدةَ.,"In the same sermon, he says the following:
Behold! If any one of you finds your near ones in want or starvation, he should not desist from helping them with that which will not increase if this help is not extended nor decrease by thus spending it. Whoever holds up his hand from (helping) his kinsmen, he holds only one hand, but at the same time of his need, many hands remain held up form helping him. One who is sweet-tempered can retain the love of his people for good."
وما أحسن المعنى الذي أراده(عليه السلام) بقوله: «ومن يقبض يده عن عشيرته…» إلى تمام الكلام، فإن الممسك خيره عن عشيرته إنما يمسك نفع يد واحدة; فإذا احتاج إلى نصرتهم، واضطر إلى مرافدتهم، قعدوا عن نصره، وتثاقلوا عن صوته، فمنع ترافد الايدي الكثيرة، وتناهض الاقدام الجمة.,"About Awa man yaqbid yadahu an’ashiratihi appearing towards the end, he points out how beautiful the meaning of this sentence is, Amir al- Mu’minin implies that he who does not help his own kinsmen withholds only his hand but when he is in need of their assistance and would be looking for their sympathy and support, then he would remain deprived of the sympathies and succor of so many of their extending hands and marching feet."
[ 25 ],Sermon 25
ومن خطبة له (عليه السلام) وقد تواترت عليه الاَخبار باستيلاءِ أصحاب معاوية على البلاد، وقدم عليه عاملاه على اليمن ـ وهما عبيدالله بن العباس وسعيد بن نمران ـ لمّا غلب عليها بُسْرُ بن أبي أَرْطَاة،,"When Amir al-Mu’minin received successive news that Mu’awiyah’s men were occupying cities1 and his own officers in Yemen namely Ubaydullah ibn Abbas and Sa’i d ibn Imran came to him retreating after being overpowered by Bisr ibn Abu Arta’ah,"
فقام(عليه السلام)إلى المنبر ضجراً بتثاقل أَصحابه عن الجهاد، ومخالفتهم له في الرأْي، وقال مَا هِيَ إِلا الكُوفَةُ، أقْبِضُهَا وَأَبْسُطُهَا، إنْ لَمْ تَكُوني إِلا أَنْتِ، تَهُب أَعَاصِيرُك، فَقَبحَكِ اللهُ! وتمثّل: لَعَمْرُ أَبِيكَ الخَيْرِ يَا عَمْرُو إِنني * عَلَى وَضَر ـ مِنْ ذَا الاْنَاءِ ـ قَلِيلِ,"he was much disturbed by the slackness of his own men in jihad and their difference with his opinion. Proceeding on the pulpit, he said:
Nothing (is left to me) but Kufa which I can hold and extend (which is in my hand to play with). (O Kufa) if this is your condition that whirlwinds continue blowing through you then Allah may destroy you. Then he illustrated with this verse of a poet: Amr! By your good father’s life, I have received only a small bit of fat from this pot (fat that remains sticking to it even after it has been emptied)."
ثم قال (عليه السلام): أُنْبِئْتُ بُسْراً قَدِ اطلَعَ الَيمنَ، وَإِني وَاللهِ لاَظُن هؤُلاءِ القَوْمَ سَيُدَالُونَ مِنْكُمْ بِاجْتِماعِهمْ عَلَى بَاطِلِهمْ، وَتَفَرقِكُمْ عَنْ حَقكُمْ،,"Then he went on to say: I have been informed that Bisr has overpowered Yemen. By Allah, I have begun thinking about these people that they would shortly snatch away the whole country through their unity on their wrong and your disunity (from your own right) and separation,"
وَبِمَعْصِيَتِكُمْ إِمَامَكُمْ في الحَق، وَطَاعَتِهِمْ إِمَامَهُمْ في البَاطِلِ، وَبِأَدَائِهِمُ الامَانَةَ إِلَى صَاحِبِهِمْ وَخِيَانَتِكُمْ، وَبِصَلاَحِهمْ في بِلاَدِهِمْ وَفَسَادِكُمْ، فَلَو ائْتَمَنْتُ أَحَدَكُمْ عَلَى قَعْب لَخَشِيتُ أَنْ يَذْهَبَ بِعِلاَقَتِهِ.,"your disobedience of your Imam in matters of right and their obedience to their leader in matters of wrong, their fulfillment of the trust in favor of their master and your betrayal, their god work in their cities and your mischief. Even if I give you charge of a wooden bowl I fear you would run away with its handle."
اللهُم إِني قَدْ مَلِلْتُهُمْ وَمَلوني، وَسَئِمْتُهُمْ وَسَئِمُوني، فَأَبْدِلنِي بِهِمْ خَيْراً مِنْهُمْ، وأَبْدِلُهمْ بِي شَراً مِنى، اللهُم مِثْ قُلُوبَهُمْ كَمَا يُمَاثُ الْمِلْحُ فِي الْمَاءِ، أَمَاوَاللهِ لَوَدِدْتُ أَن لِي بِكُمْ أَلفَ فَارِس مِنْ بَنِي فِرَاسِ بْنِ غَنْم. هُنَالِكَ، لَوْ دَعَوْتَ، أَتَاكَ مِنْهُمْ * فَوَارِسُ مِثْلُ أَرْمِيَةِ الحَمِيم,O Lord! They are disgusted of me and I am disgusted of them. They are weary of me and I am weary of them. Change them for me with better ones and change me for them with a worse one. O my Allah melt their hearts as salt melts in water. By Allah I wish I had only a thousand horsemen of Banu Firas ibn Ghanm (as the poet says): If you call them the horsemen would come to you like the summer cloud.
ثم نزل(عليه السلام) من المنبر. قلتُ أنا: والارمية جمع رَمي وهو: السحاب، والحميم في هذا الموضع: وقت الصيف، وإنما خصّ الشاعر سحاب الصيف بالذكر لانه أشد جفولاً، وَأسرع خُفوفاً، لانه لا ماء فيه، وإنما يكون السحاب ثقيل السير لامتلائه بالماء، وذلك لا يكون في الاكثر إلا زمان الشتاء،,"Thereafter, Amir al-Mu’minin stepped down from the pulpit. Sayyid ar-Radi says the following: “In this verse, the word armiyah is plural of ramiyy which means cloud and hamin here means summer. The poet has particularized the cloud of summer because it moves swiftly. This is so because it is devoid of water while a cloud moves slowly when it is laden with rain. Such clouds generally appear (in Arabia) in winter."
وإنما أراد الشاعر وصفهم بالسرعة إذا دُعوا، والاغاثة إذا استغيثوا، والدليل على ذلك قوله: «هنالك، لو دعوت، أتاك منهم…».,"By this verse, the poet intends to convey that when they are called and referred to for help they approach with rapidity and this is borne by the first line “If you call them, they will reach you.”"
[ 26 ],Sermon 26
ومن خطبة له (عليه السلام) [وفيها يصف العرب قبل البعثة ثم يصف حاله قبل البيعة له] [العرب قبل البعثه],Arabia Before the Proclamation of Prophethood
إِن اللهَ سُبحانَه بَعَثَ مُحَمداً نَذِيراً لِلْعَالَمِينَ، وَأَمِيناً عَلَى التنْزِيلِ، وَأَنْتُمْ مَعْشَرَ العَرَبِ عَلَى شَر دِين، وَفِي شَر دَار، مُنِيخُونَ بَيْنَ حِجارَة خُشْن، وَحَيات صُم، تشْرَبُونَ الكَدِرَ، وَتَأْكُلُونَ الجَشِبَ، وَتَسْفِكُونَ دِمَاءَكُمْ، وَتَقْطَعُونَ أَرْحَامَكُمْ، الاصْنَامُ فِيكُمْ مَنْصُوبَةٌ، وَالاْثَامُ بِكُمْ مَعْصُوبَةٌ.,"Allah sent Muhammad as a warner (against vice) for all the worlds and a trustee of His revelation, while you people of Arabia were following the worst religion and you resided among rough stones and venomous serpents. You drank dirty water and ate filthy food. You shed the blood of each other and cared not for relationships. Idols were fixed among you and sins were clinging to you."
منها: فَنَظَرْتُ فَإِذَا لَيْسَ لِي مُعِينٌ إِلا أَهْلُ بَيْتِي، فَضَنِنْتُ بِهمْ عَنِ المَوْتِ، وَأَغْضَيْتُ عَلَى القَذَى، وَشَرِبْتُ عَلَى الشجَا، وَصَبَرْتُ عَلَى أَخْذِ الكَظَمِ،وَعَلىْ أَمَر مِنْ طَعْمِ العَلْقَمِ.,"A portion of the same sermon on the attentiveness of the people after the death of the Holy Prophet : I looked and found that there was no supporter for me except my family, so I refrained from thrusting them unto death. I kept my eyes closed despite motes in them. I drank despite a choking of the throat. I exercised patience despite trouble in breathing and despite having to take sour colocynth as food."
ومنها: وَلَمْ يُبَايعْ حَتى شَرَطَ أَنْ يُؤْتِيَهِ عَلَى البَيْعَةِ ثَمَناً، فَلاَ ظَفِرَتْ يَدُ المبايِعِ، وخَزِيَتْ أَمَانَةُ المُبْتَاعِ، فَخُذُوا لِلْحَرْبِ أُهْبَتَهَا، وَأعِدوا لَهَا عُدتَهَا، فَقَدْ شَب لَظَاهَا، وَعَلاَ سَنَاهَا، وَاسْتَشْعِرُوا الصبْرَ، فَإِنهُ أحْزَمُ لِلنصْرِ.,"Part of the same sermon on the settlement between Mu’awiyah and Amr ibn al-As:
He did not swear allegiance till he got him to agree that he would pay him its price. The hand of this purchaser (of allegiance) may not be successful and the contract of the seller may face disgrace. Now you should take up arms for war and arrange equipment for it. Its flames have grown high and its brightness has increased. Clothe yourself with patience for it is the best to victory."
[ 27 ],Sermon 27
ومن خطبة له (عليه السلام) وقد قالها يستنهض بها الناس حين ورد خبر غزوالانبار بجيش معاوية فلم ينهضوا، وفيها يذكر فضل الجهاد، ويستنهض الناس، ويذكر علمه بالحرب، ويلقي عليهم التبعة لعدم طاعته] فضل الجهاد[,Exhorting People for Jihad
أَما بَعْدُ، فَإِن الجِهَادَ بَابٌ مِنْ أَبْوَابِ الجَنةِ، فَتَحَهُ اللهُ لِخَاصةِ أَوْلِيَائِهِ، وَهُوَ لِباسُ التقْوَى، وَدِرْعُ اللهِ الحَصِينَةُ، وَجُنتُهُ الوَثِيقَةُ،,"Now then, surely Jihad is one of the doors to Paradise, which Allah has opened for His chief friends. It is the outfit of piety and the protective armor of Allah and His trustworthy shield."
فَمَنْ تَرَكَهُ رَغْبَةً عَنْهُ أَلبَسَهُ اللهُ ثَوْبَ الذل، وَشَمِلَهُ البَلاَءُ، وَدُيثَ بِالصغَارِ وَالقَمَاءَةِ، وَضُرِبَ عَلَى قَلْبِهِ بِالاْسْهَابِ، وَأُدِيلَ الحَق مِنْهُ بِتَضْيِيعِ الجِهَادِ، وَسِيمَ الخَسْفَ، وَمُنِعَ النصَفَ.,Whoever abandons it Allah covers him with the outfit of disgrace and the clothe s of distress. He is kicked with contempt and scorn and his heart is veiled with screens (of neglect). Truth is taken away from him because of missing jihad. He has to suffer ignominy and justice is denied to him.
أَلاَ وَإِني قَدْ دَعَوْتُكُمْ إِلَى قِتَالِ هؤُلاَءِ القَوْمِ لَيْلاً وَنَهَاراً، وَسِرّاً وَإِعْلاَناً، وَقُلْتُ لَكُمُ: اغْزُوهُمْ قَبْلَ أَنْ يَغْزُوكُمْ، فَوَاللهِ مَا غُزِيَ قَوْمٌ قَط في عُقْرِ دَارِهِمْ إِلا ذَلوا، فَتَوَاكَلْتُمْ وَتَخَاذَلتُمْ حَتى شُنتْ عَلَيْكُمُ الغَارَاتُ، وَمُلِكَتْ عَلَيْكُمُ الاوْطَانُ.,"Beware! I called you (insistently) to fight these people night and day, secretly and openly and exhorted you to attack them before they attacked you because by Allah, no people have been attacked in the hearts of their houses but they suffered disgrace. But you put it off for others and forsook it till destruction befell you and your cities were occupied."
وَهذَا أَخُو غَامِد قَدْ وَرَدَتْ خَيْلُهُ الانْبَارَ، وَقَدْ قَتَلَ حَسانَ بْنَ حَسانَ البَكْرِي، وَأَزَالَ خَيْلَكُمْ عَنْ مَسَالِحِهَا. وَلَقَدْ بَلَغَنِي أَن الرجُلَ مِنْهُمْ كَانَ يَدْخُلُ عَلَى المَرْأَةِ المُسْلِمَةِ، وَالاخْرَى المُعَاهَدَةِ، فيَنْتَزِعُ حِجْلَهَا وَقُلْبَهَا وَقَلاَئِدَهَا، وَرِعَاثَهَا،,"The horsemen of Banu Ghamid 1 have reached al-Anbar and killed Hassan ibn Hassan al-Bakri. They have removed your horsemen from the garrison. I have come to know that everyone of them entered upon Muslim women and other women under the protection of Islam and took away their ornaments from their legs, arms, necks and ears."
ما تَمْتَنِعُ مِنْهُ إِلا بِالاسْتِرْجَاعِ وَالاِسْتِرْحَامِ، ثُم انْصَرَفُوا وَافِرِينَ، مَا نَالَ رَجُلاً مِنْهُمْ كَلْمٌ، وَلاَ أُرِيقَ لَهُمْ دَمٌ، فَلَوْ أَن امْرَأً مُسْلِماً مَاتَ مِن بَعْدِ هَذا أَسَفاً مَا كَانَ بِهِ مَلُوماً، بَلْ كَانَ بِهِ عِنْدِي جَدِيراً.,"No woman could resist it except by pronouncing the verse, AWe are from Allah and to Him we shall return. (Holy Quran, 2: 156) Then they returned, laden with wealth, without any wound or loss of life. If any Muslim dies of grief after all this he is not to be blamed but rather there is justification for him before me."
فَيَا عَجَباً! عَجَباًـ وَاللهِ ـ يُمِيتُ القَلْبَ وَيَجْلِبُ الهَم مِن اجْتماعِ هؤُلاَءِ القَوْمِ عَلَى بَاطِلِهمْ، وَتَفَرقِكُمْ عَنْ حَقكُمْ! فَقُبْحاً لَكُمْ وَتَرَحاً، حِينَ صِرْتُمْ غَرَضاً يُرمَى: يُغَارُ عَلَيْكُمْ وَلاَ تُغِيرُونَ، وَتُغْزَوْنَ وَلاَ تَغْرُونَ، وَيُعْصَى اللهُ وَتَرْضَوْن!,How strange! How strange! By Allah! My heart sinks to see the unity of these people in their wrong-doings and your dispersion from the right. May woe and grief befall you. You have become the target at which arrows are shot. You are being killed and you do not kill. You are being attacked but you do not attack. Allah is being disobeyed and you remain agreeable to it.
فَإِذَا أَمَرْتُكُمْ بِالسيْرِ إِلَيْهِم فِي أَيامِ الحَر قُلْتُمْ: هذِهِ حَمَارةُ القَيْظِ أَمْهِلْنَا يُسَبخُ عَنا الحَر، وَإِذَا أَمَرْتُكُمْ بِالسيْرِ إِلَيْهِمْ فِي الشتَاءِ قُلْتُمْ: هذِهِ صَبَارةُ القُر، أَمْهِلْنَا يَنْسَلِخْ عَنا البَرْدُ، كُل هذا فِرَاراً مِنَ الحَر وَالقُر; فَإِذَا كُنْتُمْ مِنَ الحَر وَالقُر تَفِرونَ فَأَنْتُمْ وَاللهِ مِنَ السيْفِ أَفَر!,"When I ask you to move against them in the summer you say it is hot weather, spare us until the heat subsides from us. When I order you to march in winter you say it is severely cold; give us time until the cold clears from us. These are just excuses of evading heat or cold, because if you run away from heat and cold, you would be, by Allah, running away (in a greater degree) from the sword (war)."
يَا أَشْبَاهَ الرجَالِ وَلاَ رِجَالَ! حُلُومُ الاطْفَالِ، وَعُقُولُ رَبّاتِ الحِجَالِ، لَوَدِدْتُ أَني لَمْ أَرَكُمْ وَلَمْ أَعْرِفْكمْ مَعْرِفَةً ـ وَاللهِ ـ جَرتْ نَدَماً، وَأَعقَبَتْ سَدَماً.,"O you semblance of men, not men, your intelligence is that of children and your wit is that of the occupants of the curtained canopies (women kept in seclusion from the outside world). I wish I had not seen you nor known you. By Allah, this acquaintance has brought about shame and resulted in repentance."
قَاتَلَكُمُ اللهُ! لَقَدْ مَلاَتُمْ قَلْبِي قَيْحاً، وَشَحَنْتُمْ صَدْرِي غَيْظاً، وَجَرعْتُمُونِي نُغَبَ التهْمَامِ أَنْفَاساً، وَأَفْسَدْتُمْ عَلَي رَأْيِي بِالعِصْيَانِ وَالخذْلاَن، حَتى قَالَتْ قُريْشٌ: إِن ابْنَ أَبِي طَالِب رَجُلٌ شُجَاعٌ، وَلْكِنْ لاَ عِلْمَ لَهُ بِالحَرْبِ.,May Allah fight you! You have filled my heart with puss and loaded my bosom with rage. You made me drink mouthful after mouthful of grief. You shattered my counsel by disobeying and leaving me so much so that Quraish started saying that the son of Abu Talib is brave but does not know (tactics of) war.
للهِ أَبُوهُمْ! وَهَلْ أَحدٌ مِنْهُمْ أَشَد لَهَا مِرَاساً، وَأَقْدَمُ فِيهَا مَقَاماً مِني؟! لَقَدْ نَهَضْتُ فِيهَا وَمَا بَلَغْتُ العِشْرِينَ، وها أناذا قَدْ ذَرفْتُ عَلَى الستينَ! وَلكِنْ لا رَأْيَ لَمِنْ لاَ يُطَاعُ!,"Allah bless them! Is any one of them more fierce in war and more older in it than I am? I rose for it although yet within my twenties and here I am, have crossed over sixty, but one who is not obeyed can have no opinion."
[ 28 ],Sermon 28
ومن خطبة له (عليه السلام) [وهو فصل من الخطبة التي أولها: «الحمد لله غير مقنوط من رحمته» وفيه أحد عشر تنبيهاً],About the Transient Nature of this World and the Importance of the next World
أَما بَعْدُ، فَإِن الدنْيَا قَدْ أَدْبَرَتْ، وَآذَ نَتْ بِوَدَاع، وَإِن الاْخِرَةَ قَدْ أَقْبَلَتْ، وَأَشْرَفَتْ بِاطلاَع، أَلاَ وَإِن اليَوْمَ المِضْمارَ، وَغَداً السبَاقَ، وَالسبَقَةُ الجَنةُ، وَالغَايَةُ النارُ; أَفَلاَ تَائِبٌ مِنْ خَطِيئَتِهِ قَبْلَ مَنِيتِهِ ! أَلاَ عَامِلٌ لِنَفْسِهِ قَبْلَ يَوْمِ بُؤْسِهِ !,"So now, surely this world has turned its back and announced its departure while the next world has appeared forward and proclaimed its approach. Today is the day of preparation while tomorrow is the day of race. The place to proceed to is Paradise while the place of doom is Hell. Is there no one to offer repentance over his faults before his death? Or is there no one to perform virtuous acts before the day of trial?"
أَلاَ وَإِنكُمْ في أَيامِ أَمَل مِنْ وَرَائِهِ أَجَلٌ، فَمَنْ عَمِلَ في أَيامِ أَمَلهِ قَبْلَ حُضُورِ أَجَلِهِ فَقَدْ نَفَعَهُ عَمَلُهُ، وَلَمْ يَضرُرْهُ أَجَلُهُ; وَمَنْ قَصرَ في أَيامِ أَمَلِهِ قَبْلَ حُضُورِ أَجَلِهِ، فَقَدْ خَسِرَ عَمَلَهُ، وَضَرهُ أَجَلُهُ، أَلاَ فَاعْمَلُوا فِي الرغْبَةِ كَمَا تَعْمَلُونَ فِي الرهْبَةِ،,"Beware, surely you are in the days of hopes behind which stands death. Whoever acts during the days of his hope before the approach of his death, his action would benefit him and his death would not harm him. But he who fails to act during the period of hope before the approach of death, his action is a loss and his death will harm him. Beware and act during a period of attraction just as you act during a period of dread."
أَلا وَإِني لَمْ أَرَ كَالجَنةِ نَامَ طَالِبُهَا، وَلاَ كَالنارِ نَامَ هَارِبُهَا، أَلاَ وَإنهُ مَنْ لاَيَنْفَعُهُ الحق يَضْرُرهُ البَاطِلُ، وَمَنْ لا يستقم بِهِ الهُدَى يَجُر بِهِ الضلاَلُ إِلَى الردَىْ،,"Beware, surely I have not seen one who covets Paradise asleep nor dreads Hell to be asleep. Beware, he whom right does not benefit must suffer the harm of the wrong and he whom guidance does not keep firm will be led away by misguidance towards destruction."
أَلاَ وَإِنكُمْ قَد أُمِرْتُمْ بِالظعْنِ، وَدُلِلْتُمْ عَلى الزادَ. وَإِن أَخْوَفَ مَا أَخافُ عَلَيْكُمُ: اتبَاعُ الهَوَى، وَطُولُ الامَلِ، تَزَودُوا فِي الدنْيَا مِنَ الدنْيَا مَا تَحُوزُونَ بِهِ أَنْفُسَكُمْ غَداً.,"Beware, you have been ordered insistently to march and have been guided as how to provide for the journey. Surely the most frightening thing which I am afraid of about you is to follow desires and to widen the hopes. Provide for yourself from this world what would save you tomorrow (on the Day of Judgement)."
وأقول: إنّهُ لو كان كلامٌ يأخذ بالاعناق إلى الزهد في الدنيا، ويضطر إلى عمل الاخرة لكان هذا الكلام، وكفى به قاطعاً لعلائق الامال، وقادحاً زناد الاتعاظ والازدجار.,"Sayyid ar-Radi says the following: “If there could be an utterance which would drag the neck towards renunciation in this world and force action for the next world, it is this sermon. It is enough to cut one off from the entanglements of hopes and to ignite the flames of preaching (for virtue) and warning (against vice)."
ومِن أعجبه قوله (عليه السلام): «ألا وَإنّ اليَوْمَ المِضْمارَ وَغَداً السِبَاقَ، وَالسّبَقَةُ الجَنّة وَالغَايَة النّار» فإن فيه ـ مع فخامة اللفظ، وعظم قدر المعنى، وصادق التمثيل، وواقع التشبيه ـ سرّاً عجيباً، ومعنى لطيفاً، وهو قوله (عليه السلام): «والسَبَقَة الجَنّة، وَالغَايَة النّار»،,"His most wonderful words in this sermon are: Today is the day of preparation, while tomorrow is the day of race.’ The place to proceed to is Paradise while the place of doom is Hell.’ Besides the sublimity of these words, the greatness of their meaning, the true similes and factual illustrations, there are wonderful secrets and delicate implications the rein.” It is his saying that his place to proceed to is Paradise while the place of doom is Hell."
فخالف بين اللفظين لاختلاف المعنيين، ولم يقل: «والسّبَقَة النّار» كما قال: «والسّبَقَة الجَنّة»، لان الاستباق إنما يكون إلى أمر محبوب، وغرض مطلوب، وهذه صفة الجنة، وليس هذا المعنى موجوداً في النار، نعوذ بالله منها!,Here he has used two different words to convey two different meanings. For Paradise he has used the expression “place to proceed to” but for Hell this word has not been used. One proceeds to a place which he likes and desires and this can be true for Paradise only. Hell does not have the attractiveness that it may be liked or proceeded to. We seek Allah’s protection from it.
فلم يجز أن يقول: «والسّبَقَة النّار»، بل قال: «والغَايَة النّار»، لان الغاية قد ينتهي إليها من لا يسرّه الانتهاء إليها ومن يسرّه ذلك، فصَلح أن يعبّر بها عن الامرين معاً، فهي في هذا الموضع كالمصير والمآل، قال الله عزّوجلّ: (قُلْ تَمتعُوا فَإن مَصِيرَكُم إلى النّارِ)،,"Since for Hell it was not proper to say Ato be proceeded to Amir al-Mu’minin employed the word doom, implying the last place of stay where one reaches even though it may mean grief and worry or happiness and pleasure.
This word is capable of conveying both senses. However, it should be taken in the sense of al-masir or al-ma’al, that is, the last resort. Quranic verse is “Say: Enjoy you (your pleasures for a while), for your last resort is into (hell) fire” (Quran, 14: 30)."
ولا يجوز في هذا الموضع أن يقال: سبْقتكم إلى النار، فتأمل ذلك، فباطنه عجيب، وغوره بعيد، وكذلك أكثر كلامه(عليه السلام).,"Here, to say sabqatakum, that is, “the place for you to proceed to,” in place of the word “masirakum,” that is, your doom or last resort would not be proper in any way. Think and ponder over it and see how wondrous is its inner implication and how far its depth goes with beauty. Amir al-Mu’minin’s utterance is generally on these lines."
وفي رواية أخرى: «والسبْقة» بضم السين، والسبّقة اسم عندهم لما يجعل للسابق إذا سبق من مال أوعَرَض، والمعنيان متقاربان، لان ذلك لا يكون جزاءً على فعل الامر المذموم، وإنما يكون جزاءً على فعل الامر المحمود.,"In some versions the word sabqah is shown as subqah, which is applied to a reward fixed for the winner in a race. However, both meanings are close to each other because a reward is not for an undesirable action but for a good and commendable performance."
[ 29 ],Sermon 29
ومن خطبة له (عليه السلام) [بعد غارة الضحاك بن قيس صاحب معاوية على الحاجّ بعد قصة الحكمين] [وفيها يستنهض أصحابه لما حدث في الاطراف],About Those Who Found Pretexts at the Time of Jihad
أَيهَا الناسُ، الْمجْتَمِعَةُ أبْدَانُهُمْ، الُمخْتَلِفَةُ أهْوَاؤُهُمْ، كَلامُكُم يُوهِي الصم الصلابَ، وَفِعْلُكُمْ يُطْمِعُ فِيكُمُ الاْعْدَاءَ! تَقُولُونَ فِي الَمجَالِسِ: كَيْتَ وَكَيْتَ، فَإذَا جَاءَ الْقِتَالُ قُلْتُمْ: حِيدِي حَيَادِ! مَا عَزتْ دَعْوَةُ مَنْ دَعَاكُمْ، وَلاَ اسْتَرَاحَ قَلْبُ مَنْ قَاسَاكُمْ،,"O people! Your bodies are together but your desires are divergent. Your talk softens the hard stones and your action attracts your enemy towards you. You claim in your sittings that you would do this and that, but when fighting approaches, you say (to war), “turn away” (i.e. flee away). If one calls you (for help), the call receives no heed. And he
who deals harshly with you his heart has no solace."
أَعَالِيلُ بِأَضَالِيلَ، دِفَاعَ ذِي الديْنِ المَطُولِ، لاَ يَمنَعُ الضيْمَ الذلِيلُ! وَلاَ يُدْرَكُ الْحَق إِلاَ بِالْجِد! أَي دَار بَعْدَ دَارِكُمْ تَمْنَعُونَ، وَمَعَ أَى إِمَام بَعْدِي تُقَاتِلُونَ؟,The excuses are amiss like that of a debtor unwilling to pay. The ignoble cannot ward off oppression. Right cannot be achieved without effort. Which is the house besides this one to protect? And with which leader (Imam) would you go for fighting after me?
المَغْرُورُ وَاللهِ مَنْ غَرَرْتُمُوهُ، وَمْنْ فَازَبِكُمْ فَازَ بَالسهْمِ الاخْيَبِ، وَمَنْ رَمَى بِكُمْ فَقَدْ رَمَى بِأَفْوَقَ نَاصِل.,"By Allah! deceived is one whom you have deceived while, by Allah, he who is successful with you receives only useless arrows! You are like broken arrows thrown over the enemy."
أَصْبَحْتُ وَاللهِ لا أُصَدقُ قَوْلَكُمْ، وَلاَ أَطْمَعُ فِي نَصْرِكُمْ، وَلاَ أُوعِدُ العَدُو بِكُم.مَا بَالُكُم؟ مَا دَوَاؤُكُمْ؟ مَا طِبكُمْ؟ القَوْمُ رِجَالٌ أَمْثَالُكُمْ، أَقَوْلاً بَغَيْرِ عِلْم! وَغَفْلَةً مِنْ غَيْرِ وَرَع! وَطَمَعاً في غَيْرِ حَق؟!,"By Allah! I am now in the status that I neither confirm your views nor hope for your support, nor challenge the enemy through you. What is the matter with you? What is your ailment? What is your cure? the other party is also men of your shape (but they are so different in character). Will there be talk without action, carelessness without piety and greed in things not right?"
[ 30 ],Sermon 30
ومن كلام له (عليه السلام) في معنى قتل عثمان لَوْ أَمَرْتُ بِهِ لَكُنْتُ قَاتِلاً، أَوْ نَهَيْتُ عَنْهُ لَكُنْتُ نَاصِراً، غَيْرَ أَن مَنْ نَصَرَهُ لاَ يَسْتَطِيعُ أَنْ يَقُولَ: خَذَلَهُ مَنْ أَنَا خَيْرٌ مِنْهُ، وَمَنْ خَذَلَهُ لاَ يَسْتَطِيعُ أَنْ يَقُولَ: نَصَرَهُ مَنْ هُوَ خَيْرٌ مِني.,"Disclosing Real Facts about the Assassination of Othman Ibn Affan, Amir Al-Mu’minin Said:
If I had ordered his assassination I should have been his killer, but if I had refrained others from killing him I would have been his helper. The status was that he who helped him cannot now say that he is better than the one who deserted him while he who deserted him cannot say that he is better than the one who helped him."
وَأَنَا جَامِعٌ لَكُمْ أَمْرَهُ، اسْتَأْثَرَ فَأَسَاءَ الاْثَرَةَ، وَجَزِعْتُمْ فَأَسَأْتُمُ الجَزَعَ، وَللهِ حُكْمٌ وَاقِعٌ في المُسْتَأْثِرِ وَالجَازعِ.,I am putting before you his case. He appropriated (wealth) and did it badly. You protested against it and committed excess the rein. With Allah lies the real verdict between the one who appropriates and that who protests.
[ 31 ],Sermon 31
ومن كلام له (عليه السلام) لمّا أنفذ عبدالله بن العباس(رحمه الله) إلى الزبير قبل وقوع الحرب يوم الجمل ليستفيئه إلى طاعته قال له (عليه السلام) : لاتَلْقَيَن طَلْحَةَ، فَإِنكَ إِنْ تَلْقَهُ تَجِدْهُ كَالثوْرِ عَاقِصاً قَرْنَهُ، يَرْكَبُ الصعْبَ وَيَقُولُ: هُوَ الذلُولُ،,"Delivered Before the Commencement of the Battle of Jamal, Amir al-Mu’minin sent Abdullah ibn Abbas to az-Zubayr ibn al-Awwam with the purpose that he should advise him to obey. He said the following to him on that occasion: Do not meet Talhah (ibn Ubaydillah). If you meet him you will find him like an unruly bull whose horns are turned towards its ears. He rides a ferocious riding beast and says it has been tamed."
وَلكِنِ القَ الزبَيْرَ، فَإِنهُ أَليَنُ عَرِيكَةً، فَقُلْ لَهُ: يَقُولُ لَكَ ابْنُ خَالِكَ: عَرَفْتَني بَالحِجَازِ وَأَنْكَرْتَنِي بِالعِرَاقِ، فَمَا عَدَا مِما بَدَا. وهو (عليه السلام) أوّل من سمعت منه هذه الكلمة، أعني: «فَمَا عَدَا مِما بَدَا».,"Instead, meet with az-Zubayr because he is soft-tempered. Tell him that your maternal cousin says that, A(It looks as if) in the Hijaz you knew me (accepted me), but (on coming here to) Iraq you do not know me (do not accept me). So, what has dissuaded (you) from what was shown (by you previously)?
Sayyid ar-Radi says the following: “The last sentence of this sermon, i.e. Fama ada minna bada, has been heard only from Amir al- Mu’minin.”"
[ 32 ],Sermon 32
ومن خطبة له (عليه السلام) [وفيها يصف زمانه بالجور، ويقسم الناس فيه خمسة أصناف، ثم يزهد في الدنيا],About the Disparagement of the World and Categories of its People
أَيهَا الناسُ، إِنا قَدْ أَصْبَحْنَا في دَهْر عَنُود، وَزَمَن كَنُود، يُعَد فِيهِ الُمحْسِنُ مُسِيئاً، وَيَزْدَادُ الظالِمُ فِيهِ عُتُوّاً، لاَ نَنْتَفِعُ بِمَا عَلِمْنَا، وَلاَ نَسْأَلُ عَما جَهِلْنَا، وَلاَ نَتَخَوفُ قَارِعَةً حَتى تَحُل بِنَا.,O people! We have been born in such a wrongful and thankless period wherein the virtuous is deemed vicious and the oppressor goes on advancing in his excess. We do not make use of what we know and do not discover what we do not know. We do not fear calamity till it befalls.
فَالناسُ عَلَى أَرْبَعَةِ أَصْنَاف: مِنْهُمْ مَنْ لاَ يَمْنَعُهُ الفَسَادَ في الاْرْضِ إِلا مَهَانَةُ نَفْسِهِ، وَكَلاَلَةُ حَدهِ، وَنَضِيضُ وَفْرِهِ. وَمِنْهُمُ المُصْلِتُ لِسَيْفِهِ، وَالمُعْلِنُ بِشَرهِ، وَالُمجْلِبُ بِخَيْلِهِ وَرَجِلِهِ، قَدْ أَشْرَطَ نَفْسَهُ، وَأَوْبَقَ دِينَهُ لِحُطَام يَنْتَهِزُهُ، أَوْ مِقْنَب يَقُودُهُ، أَوْ مِنْبَر يَفْرَعُهُ.,"People are of four categories. Among them is one who is prevented from mischief only by his low status, lack of means and paucity of wealth.Then there is he who has drawn his sword, openly commits mischief, has collected his horsemen and foot-man and has devoted himself to securing wealth, leading troops, rising on the pulpit and has allowed his faith to perish."
وَلَبِئْسَ المَتْجَرُ أَنْ تَرَى الدنْيَا لِنَفْسِكَ ثَمَناً، وَمِما لَكَ عِنْدَ اللهِ عِوَضاً! وَمِنْهُمْ مَنْ يَطلُبُ الدنْيَا بِعَمَلِ الاْخِرَةِ، وَلاَ يَطْلُبُ الاْخِرَةَ بِعَمَلِ الدنْيَا، قَدْ طَامَنَ مِنْ شَخْصِهِ، وَقَارَبَ مِنْ خَطْوِهِ، وَشَمرَ مِنْ ثَوْبِهِ، وَزَخْرَفَ مِنْ نَفْسِهِ لِلاْمَانَةِ، وَاتخَذَ سِتْرَ اللهِ ذَرِيعَةً إِلَى المَعْصِيَةِ.,"How bad is the transaction that you allow, (enjoyment of) this world to be a price for yourself as an alternative for what there is with Allah for you. And among them is he who seeks (benefits of) this world through actions meant for the next world, but does not seek (good of) the next world through actions of this world. He keeps his body calm (in dignity), raises small steps, holds up his clothe s, embellishes his body for appearance of trust-worthiness and uses the status of Allah’s connivance as a means of committing sins."
وَمِنْهُمْ مَنْ أقْعَدَهُ عَنْ طَلَبِ المُلْكِ ضُؤولَةُ نَفْسِهِ، وَانقِطاعُ سَبَبِهِ، فَقَصَرَتْهُ الحالُ عَلَى حَالِهِ، فَتَحَلى بِاسْمِ القَنَاعَةِ، وَتَزَينَ بِلِبَاسِ أَهْلِ الزهَادَةِ، وَلَيْسَ مِنْ ذلِكَ في مَرَاح وَلاَ مَغْدىً.,Then there is one whose weakness and lack of means have held him back from conquest of lands. This keeps down his status and he has named it contentment and he clothe s himself with the robe of renunciation although he has never had any connection with these qualities.
وَبَقِيَ رِجَالٌ غَض أَبْصَارَهُمْ ذِكْرُ الْمَرْجِعِ، وَأَرَاقَ دُمُوعَهُمْ خَوْفُ الْـمَحْشَرِ، فَهُمْ بَيْنَ شَرِيد نَاد، وَخَائِف مَقْمُوع، وَسَاكِت مَكْعُوم، وَدَاع مُخْلِص،,Then there remain a few people in whose case the remembrance of their return (to Allah on the Last Day) keeps their eyes bent and the fear of resurrection moves their tears. Some of them are scared away (from the world) and dispersed. Some are frightened and subdued; some are quiet as if muzzled; some are praying sincerely.
وَثَكْلاَنَ مُوجَع، قَدْ أَخْمَلَتْهُمُ التقِيةُ، وَشَمِلَتْهُمُ الذلةُ، فَهُمْ في بَحْر أُجَاج، أَفْوَاهُهُمْ ضَامِزَةٌ، وَقُلُوبُهُمْ قَرِحَةٌ، قَدْ وَعَظُوا حَتى مَلوا، وَقُهِرُوا حَتى ذَلوا، وَقُتِلُوا حَتى قَلوا.,"Some are grief- stricken and pain-ridden whom fear has confined to namelessness and disgrace has shrouded them, so they are in (The sea of) bitter water. Their mouths are closed and their hearts are bruised. They preached till they were tired, they were oppressed till they were disgraced and they were killed till they remained few in number."
فَلْتَكُنِ الدنْيَا أَصْغَرَ في أَعْيُنِكُمْ مِنْ حُثَالَةِ الْقَرَظِ، وَقُرَاضَةِ)الْجَلَمِ، وَاتّعِظُوا بِمَنْ كَانَ قَبْلَكُمْ قَبْلَ أَنْ يَتعِظَ بِكُمْ مَنْ بَعْدَكُمْ; وَارْفُضُوهَا ذَمِيمَةً، فَإِنهَا قَد رَفَضَتْ مَنْ كَانَ أَشْغَفَ بِهَا مِنْكُمْ.,The world in your eyes should be smaller than the bark of the acacia and the clippings of wool. Seek instruction from those who preceded you before those who follow you take instruction from you and keep aloof from it realizing its evil because it cuts off even from those who were more attached to it than you.
وهذه الخطبة ربما نسبها من لا علم له بها إلى معاوية، وهي من كلام أمير المؤمنين(عليه السلام) الذي لا يشك فيه، وأين الذهب من الرّغام ! والعذب من الاجاج! وقد دلّ على ذلك الدليل الخِريِت ونقده الناقد البصير عمروبن بحر الجاحظ; فإنه ذكر هذه الخطبة في كتابه «البيان والتبيين»,"Sayyid ar-Radi says the following: “Some ignorant persons attributed this sermon to Mu’awiyah but it is the speech of Amir al- Mu’minin. There should be no doubt about it. What comparison is there between gold and clay or sweet and bitter water.” This has been pointed out by the skillful guide and the expert critic Amr ibn Bahr al- Jahiz as he has mentioned this sermon in his book, Al-Bayan wal-Tbyin (Vol. 2, pp. 59-61)."
وذكر من نسبها إلى معاوية، ثم تكلم من بعدها بكلام في معناها، جملته أنه قال: وهذا الكلام بكلام علي(عليه السلام)أشبه، وبمذهبه في تصنيف الناس وفي الاخبار عماهم عليه من القهر والاذلال ومن التقية والخوف أليق.,"He has also mentioned who attributed it to Mu’awiyah then states that it is most akin to be the speech of Ali and most in accord with his way of categorizing people and information about their oppression, disgrace, apprehension and fear."
قال: ومتى وجدنا معاوية في حال من الاحوال يسلك في كلامه مسلك الزهاد، ومذاهب العُبّاد!,(On the other hand) we never found Mu’awiyah speaking on the lives of those who renounce this world or worshippers.
[ 33 ],Sermon 33
"ومن خطبة له (عليه السلام) عند خروجه لقتال أهل البصرة
[وفيها حكمة مبعث الرسل، ثمّ يذكر فضله ويذم الخارجين]
قال عبدالله بن عباس (رحمه الله): دخلت على أمير المؤمنين صلوات الله عليه بذي قار وهو يخصِف نعله،","Abdullah ibn Abbas says that when Amir al-Mu’minin set out to fight the people of Basra, he came to his audience at Thi-Qar and saw that Abdullah [ibn Abbas] was stitching his shoe."
فقال لي: ما قيمة هذا النعل؟ فقلت: لا قيمةَ لها! قال: والله لَهِيَ أَحَب إِلي من إِمرتكم، إِلاّ أَن أُقيم حقّاً، أَوأَدفع باطلاً،,"Then Amir al-Mu’minin said to me, “What is the price of this shoe?” I said: “It has no value now.” He then said, “By Allah! It should have been more dear to me than ruling over you except for the fact that I have established right and warded off wrong.”"
ثمّ خرج(عليه السلام) فخطب الناس فقال:,Then the Imam came out and spoke thus:
إن اللهَ سُبحانَه بَعَثَ مُحَمداً(صلى الله عليه وآله)، وَلَيْسَ أَحَدٌ مِنَ الْعَرَبِ يَقْرَأُ كِتَاباً، وَلاَ يَدعِي نُبُوةً، فَسَاقَ الناسَ حَتى بَوأَهُمْ مَحَلتَهُمْ، وَبَلغَهُمْ مَنْجَاتَهُمْ، فَاسْتَقَامَتْ قَنَاتُهُمْ، وَاطْمَأَنتْ صِفَاتُهُمْ.,"Verily, Allah sent Muhammad when none among the Arabs read a book or claimed Prophethood. He guided the people till he took them to their (correct) status and their salvation and their spears (ie. officers) became straight and their conditions settled down."
أَمَا وَاللهِ إنْ كُنْتُ لَفِي سَاقَتِهَا حَتى تَوَلتْ بِحَذَافِيرِهَا، مَا عَجَزْتُ، وَلاَ جَبُنْتُ، وَإِن مَسِيرِي هذَا لِمثْلِهَا، فَلاَنْقُبَن الْبَاطِلَ حَتى يَخْرُجَ الْحَق مِنْ جَنْبِهِ.,"By Allah, surely I was in their lead till it took shape with its walls. I did not show weakness or cowardice. My existing march is also like that. I shall certainly pierce the wrong till right comes out of its side."
مَالي وَلِقُرَيْش! وَاللهِ لَقَدْ قَاتَلْتُهُمْ كَافِرِينَ، وَلاقَاتِلَنهُمْ مَفْتُونِينَ، وَإِني لَصَاحِبُهُمْ بِالاْمْسِ، كَمَا أَنَا صَاحِبُهُمُ الْيَوْمَ!,"What (cause of conflict) is there between the tribesmen of Quraish and me? By Allah, I have fought them when they were unbelievers and I shall fight them when they have been misled. I shall be the same for them today as I was for them yesterday."
[ 34 ],Sermon 34
ومن خطبة له (عليه السلام) في استنفار الناس إلى الشام,To Prepare the People for Fighting with the People of Syria (Ash-sham)
أُف لَكُمْ ! لَقَدْ سَئِمْتُ عِتَابَكُمْ! أَرَضِيتُمْ بِالْحَيَاةِ الدنْيَا مِنَ الاْخِرَةِ عِوَضاً؟ وَبِالذل مِنَ الْعِز خَلَفاً؟ إِذَا دَعَوْتُكُمْ إِلَى جِهَادِ عَدُوكُمْ دَارَتْ أَعْيُنُكُمْ، كَأَنكُمْ مِنَ الْمَوْتِ فِي غَمْرَة، وَمِنَ الذهُولِ في سَكْرَة، يُرْتَجُ عَلَيْكُمْ حَوَارِي فَتَعْمَهُونَ، فَكَأَن قُلُوبَكُمْ مَأْلُوسَةٌ، فَأَنْتُمْ لاَ تَعْقِلُونَ.,Amir Al-Mu’minin Said: Woe unto you! I am tired of rebuking you. Do you accept this worldly life in place of the next life? Or disgrace in place of dignity? When I invite you to fight your enemy your eyes revolve as though you are in the clutches of death and in the senselessness of last moments. My pleadings are not understood by you and you remain stunned. It is as though your hearts are affected with madness so that you do not understand.
مَا أَنْتُمْ لي بِثِقَة سَجِيسَ الليَالي، وَمَاأَنْتُمْ بِرُكْن يُمَالُ بِكُمْ، وَلاَ زَوَافِرُ عِز يُفْتَقَرُ إِلَيْكُمْ. مَا أَنْتُمْ إِلا كَإِبِل ضَل رُعَاتُهَا، فَكُلمَا جُمِعَتْ مِنْ جَانِب انْتَشَرَتْ مِن آخَرَ، لَبِئْسَ ـ لَعَمْرُ اللهِ ـ سُعْرُ نَارِ الْحَرْبِ أَنْتُمْ! تُكَادُونَ وَلاَ تَكِيدُونَ، وَتُنْتَقَصُ أَطْرَافُكُمْ فَلاَ تَمْتَعِضُونَ ;,"You have lost my confidence for good. Neither are you a support for me to lean upon nor a means to honor and victory. Your example is that of the camels whose protector has disappeared, so that if they are collected from one side they disperse away from the other side. By Allah, how bad are you for igniting flames of war. You are intrigued against but do not intrigue (against the enemy). Your boundaries are decreasing but you do not get enraged over it."
لاَ يُنَامُ عَنْكُمْ وَأَنْتُمْ في غَفْلَة سَاهُونَ، غُلِبَ وَاللهِ الْمُتَخَاذِلُونَ! وَأيْمُ اللهِ إِني لاظُن بِكُمْ أنْ لَوْ حَمِسَ الْوَغَى، وَاسْتَحَر الْمَوْتُ، قَدِ انْفَرَجْتُمْ عَنِ ابْنِ أَبِي طَالِب انْفِرَاجَ الرأْسِ.,"Those against you do not sleep but you are unmindful. By Allah, those who leave matters one for the other are subdued. By Allah, I believed about you that if battle rages and death hovers around you, you will cut away from son of Abu Talib like the severing of head from the trunk."
وَاللهِ إِن امْرَأً يُمَكنُ عَدُوهُ مِنْ نَفْسِهِ يَعْرُقُ لَحْمَهُ، وَيَهْشِمُ عَظْمَهُ، وَيَفْرِي جِلْدَهُ، لَعَظِيمٌ عَجْزُهُ، ضَعِيفٌ ماضُمتْ عَلَيْهِ جَوَانِحُ صَدْرِهِ. أَنْتَ فَكُنْ ذَاكَ إِنْ شِئْتَ، فَأَما أَنَا فَوَاللهِ دُونَ أَنْ أُعْطِيَ ذلِكَ ضَرْبٌ بِالْمَشْرَفِيةِ تَطِيرُ مِنْهُ فَرَاشُ الْهَامِ، وَتَطِيحُ السوَاعِدُ وَالاقْدَامُ، وَيَفْعَلُ اللهُ بَعْدَ ذلِكَ مَا يَشَاءُ.,"By Allah, he who makes it possible for his adversary to so overpower him as to remove the flesh (from his bones), crush his bones and cut his skin into pieces, then it means that his helplessness is great and that his heart surrounded within the sides of his chest is weak. You may become like this if you wish. But for me, before I allow it I shall use my sharp-edged swords of al-Mushrafiyyah which would cut under the bones of the head and cause arms and feet to fly. Thereafter, Allah will do whatever He wills."
أَيهَا الناسُ! إِن لِي عَلَيْكُمْ حَقّاً، وَلَكُمْ عَلَي حَق: فَأَما حَقكُمْ عَلَي: فَالنصِيحَةُ لَكُمْ، وَتَوْفِيرُ فَيْئِكُمْ عَلَيْكُمْ، وَتَعْلِيمُكُمْ كَيْلا تَجْهَلُوا، وَتَأْدِيبُكُمْ كَيْما تَعْلَمُوا. وَأَما حَقي عَلَيْكُمْ: فَالوَفَاءُ بِالبَيْعَةِ، وَالنصِيحَةُ في الْمَشْهَدِ وَالْمَغِيبِ، وَالاْجَابَةُ حِينَ أَدْعُوكُمْ، وَالطاعَةُ حِينَ آمُرُكُمْ.,"O people! I have a right over you and you have a right over me. As for your right over me, that is to counsel you, to pay your dues fully, to teach you that you may not remain ignorant and instruct you in acceptable behavior that you may act upon. As for my right over you, it is fulfillment of (the obligation of) allegiance, well-wishing in presence or in absence, response when I call you and obedience when I order you."
[ 35 ],Sermon 35
ومن خطبة له (عليه السلام) بعد التحكيم,Amir al-Mu’minin Delivered this Sermon after the Arbitration
الْحَمْدُ للهِ وَإنْ أَتَى الدهْرُ بِالْخَطْبِ الْفَادِحِ، وَالْحَدَثِ الْجَلِيلِ، وَأَشْهَدُ أَنْ لاَ إِلهَ إِلاّ اللهُ، لَيْسَ مَعَهُ إِلهٌ غَيْرُهُ، وَأَن مُحَمداً عَبْدُهُ وَرَسُولُهُ(صلى الله عليه وآله).,"All praise is due to Allah even though time has brought (to us) crushing calamity and great occurrence. And I testify that there is no god but Allah the One, there is no partner for Him nor is there with Him any god other than Himself and that Muhammad is His slave and Prophet."
أَما بَعْدُ، فَإِن مَعْصِيَةَ الناصِحِ الشفِيقِ الْعَالِمِ المجَربِ تُورِثُ الْحَسْرَةَ، وَتُعْقِبُ الندَامَةَ، وَقَدْ كُنْتُ أَمَرْتُكُمْ في هذِهِ الْحُكُومَةِ أَمْرِي، وَنَخَلْتُ لَكُمْ مَخزُونَ رَأْيِي، لَوْ كَانَ يُطَاعُ لِقَصِير أَمْرٌ! فَأَبَيْتُمْ عَلَي إِبَاءَ المخَالِفِينَ الْجُفَاةِ، وَالمُنَابِذِينَ الْعُصَاةِ، حَتى ارْتَابَ الناصِحُ بِنُصْحِهِ، وَضَن الزنْدُ بِقَدْحِهِ،,"So now, certainly the disobedience of a sympathetic counselor who has knowledge as well as experience brings about disappointment and that results in repentance. I had given you my orders about this arbitration and put before you my hidden view that if Qasir’s2 orders were fulfilled but you rejected it (my orders) like rough opponents and disobedient insurgents till the counselor himself fell in doubt about his counsel and the flint (of his wit) ceased to give flame."
فَكُنْتُ وَإِياكُمْ كَمَا قَالَ أَخُو هَوَازِنَ : أَمَرْتُكُمُ أَمْري بِمُنْعَرَجِ اللوَى * فَلَمْ تَسْتَبِينُوا النصْحَ إِلا ضُحَى الْغَدِ,"Consequently, my status and yours became as the poet of Hawazin says the following:
I gave you my orders at Mun’arajil-Liwa’ but you did not see the good of my counsel till the noon of next day (when it was too late)."
[ 36 ],Sermon 36
ومن خطبة له (عليه السلام) في تخويف أَهل النهروان,Warning the People of Nahrawan of Their Fate
فَأَنَا نَذِيرٌ لَكُمْ أَنْ تُصْبِحُوا صَرْعَى بِأَثْنَاءِ هذَا النهَرِ، وَبِأَهْضَامِ هذَا الْغَائِطِ، عَلَى غَيْرِ بَينَة مِنْ رَبكُمْ، وَلاَ سُلْطَان مُبِين مَعَكُمْ، قَدْ طَوحَتْ بِكُمُ الدارُ، وَاحْتَبَلَكُمُ الْمِقْدَارُ،,I am warning you that you will be killed on the bend of this canal and on the levee of this low area while you will have no clear excuse before Allah nor any open authority with you. You have come out of your houses then the Divine decree entangled you.
وَقَدْ كُنْتُ نَهَيْتُكُمْ عَنْ هذِهِ الْحُكُومَةِ فَأَبَيْتُمْ عَلَي إِبَاءَ المخالفين، حَتى صَرَفْتُ رَأْيِي إِلَىْ هَوَاكُمْ، وَأَنْتُمْ مَعَاشِرُ أَخِفاءُ الْهَامِ، سُفَهَاءُ الاحْلاَمِ، وَلَمْ آتِ ـ لاَ أَبَا لَكُمْ ـ بُجْراً، وَلاَ أَرَدْتُ لَكُمْ ضُرّاً.,I had advised you against this arbitration but you rejected my advice like adversaries and opponents till I turned my ideas in the direction of your wishes. You are a group whose heads are devoid of wit and intelligence. May you have no father! (Allah’s woe be to you!) I have not put you in any calamity nor wished you harm.
[ 37 ],Sermon 37
ومن كلام له (عليه السلام) يجري مجرى الخطبة [وفيه يذكر فضائله (عليه السلام) قاله بعد وقعة النهروان],Amir Al-Mu’minin’s Utterance Which Runs like a Sermon about His Own Steadfastness in Religion and Precedence in (Acceptance of) Conviction.
فَقُمْتُ بِالامْرِ حِينَ فَشِلُوا، وَتَطَلعْتُ حِينَ تَعْتَعُوا، وَمَضَيْتُ بِنُورِ اللهِ حِينَ وَقَفُوا، وَكُنْتُ أَخْفَضَهُمْ صَوْتاً، وَأَعْلاَهُمْ فَوْتاً، فَطِرْتُ بِعِنَانِهَا، وَاسْتَبْدَدْتُ بِرِهَانِهَا، كَالْجَبَلِ لاَ تُحَركُهُ الْقَوَاصِفُ، وَلاَ تُزِيلُهُ الْعَوَاصِفُ.,"I discharged duties when others lost courage (to do so) and I came forward when others hid themselves. I spoke when others remained mum. I struck with the Divine light when others remained standing. I was the quietest of them in voice but the highest in going forward. I cleaved to its rein and applied myself solely to its pledge, like the mountain which neither sweeping wind could move nor storm could shake."
لَمْ يَكُنْ لاِحَد في مَهْمَزٌ، وَلاَ لِقَائِل في مَغْمَزٌ، الذلِيلُ عِنْدِي عَزِيزٌ حَتى آخُذَ الْحَق لَهُ، وَالْقَوِي عِنْدِي ضَعِيفٌ حَتى آخُذَ الْحَق مَنْهُ، رَضِينَا عَنِ اللهِ قَضَاءَهُ، وَسَلمْنَا له أَمْرَهُ.,No one could find fault with me nor could any speaker speak ill of me. The low is in my view worthy of honor till I secure (his) right for him while the strong is in my view weak till I take their (assumed) right from them. We are happy with the destiny ordained by Allah and have submitted to the command of Allah.
أَتَرَاني أَكْذِبُ عَلَى رَسُولِ اللهِ(صلى الله عليه وآله)؟ وَاللهِ لاَنَا أَولُ مَنْ صَدقَهُ فَلاَ أَكُونُ أَولَ مَنْ كَذَبَ عَلَيْهِ. فَنَظَرْتُ في أَمْرِي، فَإِذَا طَاعَتِي قَدْ سَبَقَتْ بَيْعَتِي، وَإِذَا الميِثَاقُ في عُنُقِي لِغَيْرِي.,"Do you think I would speak lies about the Prophet of Allah ? By Allah, I am surely the first to testify of him, so I will not be the first to falsify him. I looked at my affairs and found that my obedience should have precedence over my allegiance while my pledge to him is a burden on my neck."
[ 38 ],Sermon 38
ومن خطبة له (عليه السلام) [وفيها علة تسمية الشبهة شبهة، ثم بيان حال الناس فيها],About the Naming of Doubt as Such and Disparagement of Those in Doubt:
وَإِنمَا سُميَتِ الشبْهَةُ شُبْهَةً لانهَا تُشْبِهُ الْحَق، فَأَما أَوْلِيَاءُ اللهِ فَضِيَاؤُهُمْ فِيهَا الْيَقِينُ، وَدَلِيلُهُمْ سَمْتُ الْهُدَى، وَأَما أَعْدَاءُ اللهِ فَدُعَاؤُهُمْ الضلالُ، وَدَلِيلُهُمُ الْعَمْى، فَمَا يَنْجُو مِنَ المَوْتِ مَنْ خَافَهُ، وَلا يُعْطَى الْبَقَاءَ مَنْ أَحَبهُ.,"Doubt is named doubt because it resembles truth. As for lovers of Allah, their conviction serves them as light and the direction of the right path (itself) serves as their guide; while the enemies of Allah, in time of doubt call to misguidance in the darkness of doubt and their guide is blindness (of intelligence). One who fears death cannot escape it nor one who fears for eternal life secure it."
[ 39 ],Sermon 39
مُنِيتُ بِمَنْ لاَ يُطِيعُ إِذَا أَمَرْتُ وَلا يُجِيبُ إِذَا دَعَوْتُ، لاَ أَبَا لَكُمْ! مَا تَنْتَظِرُونَ بِنَصْرِكُمْ رَبكُمْ؟ أَمَا دِينٌ يَجْمَعُكُمْ، وَلاَ حَمِيةَ تُحْمِشُكُمْ ؟! أَقُومُ فِيكُمْ مُسْتَصْرِخاً، وَأُنادِيكُمْ مُتَغَوثاً، فَلاَ تَسْمَعُونَ لي قَوْلاً، وَلاَ تُطِيعُون لِي أَمْراً، حَتى تَكَشفَ الاْمُورُ عَنْ عَوَاقِبِ الْمَساءَةِ،,"I am faced with men who do not obey when I order and do not respond when I call them. May you have no father (Woe unto you!) What are you waiting for to rise in the cause of Allah? Does not faith join you together, or sense of shame rouse you? I stand among you shouting and I am calling you for help, but you do not listen to my word and do not obey my orders, till circumstances show their bad consequences."
فَمَا يُدْرَكُ بِكُمْ ثَارٌ، وَلاَ يُبْلَغُ بِكُمْ مَرَامٌ، دَعَوْتُكُمْ إِلَى نَصْرِ إِخْوَانِكُمْ فَجَرْجَرْتُمْ جَرْجَرَةَ الْجَمَلِ الاْسَر، وَتَثَاقَلْتُمْ تَثَاقُلَ الْنضْوِ الاْدْبَرِ، ثُم خَرَجَ إِلَي مِنْكُمْ جُنَيْدٌ مُتَذَائِبٌ ضَعِيفٌ (كَأَنمَا يُسَاقُونَ إِلَى الْمَوْتِ وَهُمْ يَنْظُرُونَ).,"No blood can be avenged through you and no purpose can be achieved with you. I called you to help your brethren but (instead) you made noises like the camel having pain in the stomach and became loose like the camel with a thin back. Then a wavering weak contingent came to me from among you: “as if they are being led to death and they are only watching (Holy Quran, 8: 6)."
قوله (عليه السلام): «مُتَذَائِبٌ» أي: مضطرب، من قولهم: تذاءبت الريح أي: اضطرب هبوبها، ومنه سمّي الذئب، لاضطراب مشيته.,"Sayyid ar-Radi says the following: “Amir al-Mu’minin’s word Amutadha’ib means Amudtarib (i.e. moved or troubled), as they say Atadha’ abat ar-rih (i.e. The winds blow in troubled manner). Similarly the wolf is called Adhi’b because of its troubled movement."
[ 40 ],Sermon 40
"ومن كلام له (عليه السلام) في الخوارج لما سمع(عليه السلام) قولهم: «لا حكم إلاّ لله» قال(عليه السلام): كَلِمَةُ حَق يُرَادُ بِهَا بَاطِلٌ! نَعَمْ إِنهُ لا حُكْمَ إِلا للهِ، ولكِن هؤُلاَءِ يَقُولُونَ:
لاَ إِمْرَةَ، فَإِنهُ لاَبُد لِلناسِ مِنْ أَمِير بَرّ أَوْ فَاجِر، يَعْمَلُ فِي إِمْرَتِهِ الْمُؤْمِنُ، وَيَسْتَمْتِعُ فِيهَا الْكَافِرُ، وَيُبَلغُ اللهُ فِيهَا الاْجَلَ،","When Amir Al-Mu’minin (g) Heard the Cry of Kharijites That Verdict Is Only That of Allah, He Said: The statement is right, but what (they think) it means is wrong. It is true that verdict lies but with Allah, but these people say that (the function of) governance is only for Allah. The fact is that there is no escape for men from rulers—good or bad. The faithful persons perform (good) acts in his rule while the unfaithful enjoys (worldly) benefits in it. During the rule, Allah would carry everything to end."
وَيُجْمَعُ بِهِ الْفَيءُ، وَيُقَاتَلُ بِهِ الْعَدُو، وَتَأْمَنُ بِهِ السبُلُ، وَيُؤْخَذُ بِهِ لِلضعِيفِ مِنَ الْقَوِي، حَتى يَسْتَرِيحَ بَر، وَيُسْتَرَاحَ مِنْ فَاجِر.,"Through the ruler tax is collected, the enemy is fought, roadways are protected and the right of the weak is taken from the strong till the virtuous enjoy peace and allowed protection from (the oppression of) the wicked."
وفي رواية أُخرى أنّه(عليه السلام) لمّا سمع تحكيمهم قال: حُكْمَ اللهِ أَنْتَظِرُ فِيكُمْ. وقال: أَما الامْرَةُ الْبَرةُ فَيَعْمَلُ فيها التقِي، وَأَما الامْرَةُ الْفَاجرَةُ فَيَتَمَتعُ فِيهَا الشقِي، إلى أَنْ تَنْقَطِعَ مُدتُهُ، وَتُدْرِكَهُ مَنِيتُهُ.,"Another version of the same sermon:
When Amir al-Mu’minin heard the cry of the Khirijites on the aforementioned verdict he said: “I am expecting the verdict (destiny) of Allah on you. Then he went on to say, As for good government, the pious man performs good deeds in it, while in a bad government the wicked person enjoys till his time is over and death overtakes him."
[ 41 ],SERMON 41
ومن خطبة له (عليه السلام) [وفيها ينهى عن الغدر ويحذر منه],Condemning Treason
إِن الْوَفَاءَ تَوْأَمُ الصدْقِ، وَلاَ أَعْلَمُ جُنةً أوْقَى مِنْهُ، وَمَا يَغْدِرُ مَنْ عَلِمَ كَيْفَ الْمَرْجِعُ، وَلَقَدْ أَصْبَحْنا في زَمَان اتخَذَ أَكْثَرُ أَهْلِهِ الْغَدْرَ كَيْساً، وَنَسَبَهُمْ أَهْلُ الْجَهْلِ فِيهِ إِلى حُسْنِ الْحِيلَةِ، مَا لَهُمْ! قَاتَلَهُمُ اللهُ!,O people! Surely the fulfillment of a pledge is the twin of truth. I do not know a better shield (against the assaults of sin) than it. One who realizes the reality of return (to the next world) refuses (submission to the dynamic of) betrayal. We are in a period when most of the people regard betrayal as wisdom. In these days the ignorant call it excellence of cunning. What is the matter with them? Allah may destroy them.
قَدْ يَرَى الْحُولُ الْقُلبُ وَجْهَ الْحِيلَةِ وَدُونَهَا مَانِعٌ مِنْ أَمْرِ اللهِ وَنَهْيِهِ، فَيَدَعُهَا رَأْيَ عَيْن بَعْدَ الْقُدْرَةِ عَلَيْهَا، وَيَنْتَهِزُ فُرْصَتَهَا مَنْ لاَ حَرِيجَةَ لَهُ فِي الدينِ.,"One who has been through the thick and thin of life finds the excuses to be preventing him from acquiescing to the orders and prohibitions of Allah. Yet he disregards them despite the capability (to succumb to them and follows the commands of Allah), while one who has no restraints of religion seizes the opportunity (and accepts the excuses for not following the commands of Allah)."
[ 42 ],Sermon 42
ومن خطبة له (عليه السلام) [وفيها يحذر من اتباع الهوى وطول الامل في الدنيا],About Heart’s Desires and Extended Hopes
أَيهَا الناسُ! إِن أَخْوَفَ مَا أَخَافُ عَلَيْكُمُ اثْنَانِ: اتبَاعُ الْهَوَى، وَطُولُ الاْمَلِ ; فَأَما اتبَاعُ الْهَوَى فَيَصُد عَنِ الْحَق، وَأَما طُولُ الاْمَلِ فَيُنْسِي الاْخِرَةَ.,"O people what I fear most about you are two things – acting according to desires and the extending of hopes. Acting according to (personal) desires prevents (the experiential admission of) truth; regarding extensive hope, it makes one forget the next world."
أَلاَ وَإن الدنْيَا قَدْ وَلتْ حَذاءَ، فَلَمْ يَبْقَ مِنْهَا إِلا صُبَابَةٌ كَصُبَابَةِ الاْنَاءِ اصْطَبهَا صَابهَا، أَلاَ وَإِن الاْخِرَةَ قَدْ أَقْبَلَتْ، وَلِكُل مِنْهُمَا بَنُونَ، فَكُونُوا مِنْ أَبْنَاءِ الاْخِرَةِ، وَلاَ تَكُونُوا مِنْ أَبْنَاءِ الدنْيَا، فَإِن كُل وَلَد سَيُلْحَقُ بأُمهِ يَوْمَ الْقِيَامَةِ، وَإِن الْيَوْمَ عَمَلٌ وَلاَ حِسَابَ، وَغَداً حِسَابٌ وَلاَ عَمَلَ.,"You should know this world is moving rapidly and nothing has remained out of it except the last particles like the dregs of a vessel which has been emptied by some one. Beware, the next world is advancing and either of them has sons i.e. followers. You should become sons of the next world and not become sons of this world because on the Day of Judgement every son would cling to his mother. Today is the Day of action and there is no reckoning while tomorrow is the Day of reckoning wherein there would be no (opportunity for) action."
[ 43 ],Sermon 43
ومن كلام له (عليه السلام) وقد أشار عليه أصحابه بالاستعداد لحرب أهل الشام بعد إرساله جرير بن عبدالله البجلي إلى معاوية,"After Amir Al-Mu’minin Had Sent Jarir Ibn Abdillah Al- bajali to Muawiyah (For Securing His Oath of Allegiance), Some of His Companions Suggested Preparation to Fight with Him. Then He Said:"
إِن اسْتَعْدَادِي لِحَرْبِ أَهْلِ الشامِ وَجِرِيرٌ عِنْدَهُمْ، إِغْلاَقٌ لِلشامِ، وَصَرْفٌ لاِهْلِهِ عَنْ خَيْر إِنْ أَرادُوهُ، وَلكِنْ قَدْ وَقت لِجَرِير وَقْتاً لاَ يُقِيمُ بَعْدَهُ إِلا مَخْدُوعاً أَوْ عَاصِياً، وَالرأْيُ مَعَ الاْنَاةِ، فَأَرْوِدُوا، وَلاَ أَكْرَهُ لَكُمُ الاْعْدَادَ.,"My preparation for war with the people of Syria while Jarir ibn Abdillah al-Bajali is still there would be closing the door on Syria and thereby preventing its people from a good action (i.e. allegiance) if that indeed was their intention. However, I have fixed a time limit of Jarir after which he would not stay without either deception or in disobedience.
My opinion is in favor of patience, so wait a while. (In the meantime) I do not dislike your preparation."
وَلَقَدْ ضَرَبْتُ أَنْفَ هذَا الاْمْرِ وَعَيْنَهُ، وَقَلبْتُ ظَهْرَهُ وَبَطنَهُ، فَلَمْ أَرَلِي إِلا الْقِتَالَ أَوِ الْكُفْرَ. إِنهُ قَدْ كَانَ عَلَى الاْمةِ وَال أَحْدَثَ أَحْدَاثاً، وَأَوْجَدَ الناسَ مَقَالاً، فَقَالُوا، ثُم نَقَمُوا فَغَيروا.,"I have observed this matter thoroughly from all sides but I do not find any way except war or heresy. Certainly, there was a ruler over the people (before me) who brought about new (un-Islamic) things and compelled the people to speak out. So they did speak, then rose and changed the whole system."
[ 44 ],Sermon 44
ومن كلام له (عليه السلام) لمّا هرب مَصْقَلة بنُ هُبيرة الشيباني إلى معاوية، وكان قد ابتاع سَبْيَ بني ناجية من عامل أمير المؤمنين(عليه السلام) وأعتقهم، فلمّا طالبه(عليه السلام) بالمال خاس به وهرب إلى الشام،,"Masqalah Ibn Hubayrah ash-Shaybani Fled to Mu’awiyah Because He Had Purchased Some Prisoners of Banu Najiyah from an Executive of Amir Al-Mu’minin (g), but When He Demanded the Price, the Latter Avoided and Ran to Syria. Amir Al-Mu’minin (g) Said:"
فقال قَبحَ اللهُ مَصْقَلَةَ! فَعَلَ فِعْلَ السادَةِ، وَفَر فِرَارَ الْعَبِيدِ! فَمَا أَنْطَقَ مَادِحَهُ حَتى أَسْكَتَهُ، وَلاَ صَدقَ وَاصِفَهُ حَتى بَكتَهُ، وَلَو أَقَامَ لاَخَذْنَا مَيْسُورَهُ، وَانْتَظَرْنا بِمَالِهِ وُفُورَهُ.,May Masqalah be condemned. He acted like the noble but fled like a slave. Before his admirer could speak (about him) he silenced him and before his eulogist could testify to his good deeds he closed his mouth. If he had stayed behind we would have taken from him what he could easily pay and waited for the balance till his money increased.
[ 45 ],Sermon 45
ومن خطبة له (عليه السلام) [وهو بعض خطبة طويلة خطبها يوم الفطر] [وفيها يحمد الله ويذم الدنيا] [حمد الله],About Allah’s Greatness and the Lowliness of this World
الْحَمْدُ للهِ غَيْرَ مَقْنُوط مِنْ رَحْمَتِهِ، وَلاَ مَخْلُو مِنْ نِعْمَتِهِ، وَلاَ مَأْيُوس مِنْ مَغْفِرَتِهِ، وَلاَ مُسْتَنْكَف عَنْ عِبَادَتِهِ، الذِي لاَ تَبْرَحُ مِنْهُ رَحْمَةٌ، وَلاَ تُفْقَدُ لَهُ نِعْمَةٌ.,"Praise is due to Allah from Whose mercy no one loses hope, from Whose bounty no one is deprived, from Whose forgiveness no one is disappointed and for Whose worship no one is too high. His mercy never ceases and His bounty is never missed."
وَالدنْيَا دَارٌ مُنِيَ لَهَا الْفَنَاءُ، وَلاِهْلِهَا مِنْهَا الْجَلاَءُ، وَهِيَ حُلْوَةٌ خَضِرَةٌ، قَدْ عُجلَتْ لِلطالِبِ، وَالْتَبَسَتْ بِقَلْبِ الناظِرِ ; فَارْتَحِلُوا مِنْهَا بِأَحْسَنِ مَا بِحَضْرَتِكُمْ مِنَ الزادِ، وَلاَ تَسْأَلُوا فِيها فَوْقَ الْكَفَافِ، وَلاَ تَطْلُبُوا مِنْهَا أكْثَرَ مِنَ الْبَلاَغِ.,"This world is a place for which destruction is ordained and departure, for its inhabitants, is destined. It is sweet and green. It hastens towards its seeker and attaches to the heart of the viewer. So depart from here with the best of provision available with you and do not ask herein more than what is enough and do not demand from it more than subsistence."
[ 46 ],Sermon 46
ومن كلام له (عليه السلام) عند عزمه على المسير إِلى الشام,"When Amir Al-Mu’minin Decided to March Towards Syria, He Made These Statements:"
اللهُم إِني أَعُوذُ بِكَ مِنْ وَعْثَاءِ السفَرِ، وَكَآبَةِ المُنْقَلَبِ، وَسُوءِ المَنظَرِ فِي الاهْلِ وَالمَالِ والْوَلَدِ. اللهُم أَنْتَ الصاحِبُ في السفَرِ، وَأَنْتَ الْخلِيفَةُ فِي الاهْلِ، وَلاَ يَجْمَعُهُما غَيْرُكَ، لاِن الْمُسْتَخْلَفَ لاَ يَكُونُ مُسْتَصْحَباً، وَالمُسْتَصْحَبُ لاَ يَكُونُ مُسْتَخْلَفاً.,"Lord! I seek Your protection from the hardships of the journey, from the grief of returning and from the scene of devastation of property and men. O Allah, You are the companion in journey and You are one who is left behind for (protection of the ) family. None except You can join these two because one who is left behind cannot be a companion on a journey nor one who is in company on a journey at the same time can be left behind."
وابتداء هذا الكلام مرويّ عن رسول الله(صلى الله عليه وآله)، وقد قفّاه(عليه السلام) بأبلغ كلام وتمّمه بأحسن تمام; من قوله: «ولا يجْمَعُهُمَا غَيْرُكَ» إلى آخر الفصل.,"Sayyid ar-Radi says the following: The earlier part of his sermon is related from the Prophet but Amir al-Mu’minin has completed
it very aptly by adding most eloquent sentences at the end. This addition is from A None except You can join up to the end."
[ 47 ],Sermon 47
ومن كلام له (عليه السلام) في ذكر الكوفة,About Calamities Befalling Kufa:
كَأَني بِكِ يَاكُوفَةُ تُمَدينَ مَد الادَيمِ الْعُكَاظِي، تُعْرَكِينَ بِالنوَازِلِ، وَتُرْكَبِينَ بِالزلاَزِلِ، وَإِني لاَعْلَمُ أَنهُ مَاأَرَادَ بِكِ جَبارٌ سُوءاً إِلا ابْتَلاَهُ اللهُ بِشَاغِل، وَرَمَاهُ بِقَاتِل!,O Kufa! It is as though I see you being drawn like the tanned leather of ‘Ukazi in the market. You are being scraped by calamities and being ridden by severe troubles. I certainly know that if any tyrant intends evil for you Allah will afflict him with worry and fling him with a killer (set someone on him to kill him).
[ 48 ],Sermon 48
ومن خطبة له (عليه السلام) عند المسير إلى الشام,Delivered at the Time of Marching Towards Syria.
الْحَمْدُ للهِ كُلمَا وَقَبَ لَيْلٌ وَغَسَقَ، وَالْحَمْدُ للهِ كُلمَا لاَحَ نَجْمٌ وَخَفَقَ، والْحَمْدُ للهِ غَيْرَ مَفْقُودِ الانْعَام، وَلاَ مُكَافَاَ الاْفْضَالِ.,Praise is due to Allah when night spreads and darkens and praise be to Allah whenever the star shines and sets. And praise be to Allah Whose bounty never misses and whose favors cannot be repaid.
أَمّا بَعْدُ، فَقَدْ بَعَثْتُ مُقَدمَتِي، وَأَمَرْتُهُمْ بِلُزُومِ هذَا المِلْطَاطِ، حَتى يَأْتِيَهُمْ أَمْرِي، وَقَدْ رَأَيْتُ أَنْ أَقْطَعَ هذِهِ الْنطْفَةَ إِلَى شِرْذِمَة مِنْكُمْ، مُوَطنِينَ أَكْنَافَ دَجْلَةَ، فَأُنْهِضَهُمْ مَعَكُمْ إِلَى عَدُوكُمْ، وَأَجْعَلَهُمْ مِنْ أَمْدَادِ الْقُوةِ لَكُمْ.,"Well, I have sent forward my vanguard and have ordered them to remain in the camp on this bank of the river till my order reaches them. My intention is that I should cross this water over to the small habitation of people residing on the sides of the Tigris and rouse them to march with you towards the enemy
and keep them as an auxiliary force for you."
[ 49 ],Sermon 49
ومن خطبة له (عليه السلام) [وفيها جملة من صفات الربوبية والعلم الالهي],About Allah’s Greatness and Sublimity
الْحَمْدُ للهِ الذِي بَطَنَ خَفِياتِ الاْمُورِ، وَدَلتْ عَلَيْهِ أَعْلاَمُ الظهُورِ، وَامْتَنَعَ عَلَى عَيْنِ الْبَصِيرِ; فَلاَ عَيْنُ مَنْ لَمْ يَرَهُ تُنْكِرُهُ، وَلاَ قَلْبُ مَنْ أَثْبَتَهُ يُبْصِرُهُ، سَبَقَ فِي الْعُلُو فَلاَ شَيءَ أَعْلَى مِنْهُ، وَقَرُبَ فِي الدنُو فَلاَ شَيْءَ أَقْرَبُ مِنْهُ، فَلاَ اسْتِعْلاَؤُهُ بِاعَدَهُ عَنْ شَيْء مِنْ خَلْقِهِ، وَلاَ قُرْبُهُ سَاوَاهُمْ في المَكَانِ بِهِ،,"Praise be to Allah Who lies inside all hidden things and towards Whom all open things are guided. He cannot be seen by the eye of an onlooker, but the eye which does not see Him cannot deny Him while the mind that proves His existence cannot perceive Him. He is so high in sublimity that nothing can be more sublime than He, while in nearness, He is so near that no one can be nearer than He. But his sublimity does not put Him at a distance from anything of His creation, nor does His nearness bring them on equal level to Him."
لَمْ يُطْلِعِ الْعُقُولَ عَلَى تَحْدِيدِ صِفَتِهِ، ولَمْ يَحْجُبْهَا عَنْ وَاجِبِ مَعْرِفِتِهِ، فَهُوَ الذِي تَشْهَدُ لَهُ أَعْلاَمُ الْوُجُودِ، عَلَى إِقْرَارِ قَلْبِ ذِي الْجُحُودِ، تَعَالَى اللهُ عَما يَقولُ الْمُشَبهُونَ بِهِ وَالْجَاحِدُونَ لَهُ عُلوّاً كَبِيراً!,"He has not informed (human) wit about the limits of His qualities. Nevertheless, He has not prevented it from securing any essential knowledge of Him. He is such that all signs of existence testify for Him till the denying mind also believes in Him. Allah is sublime beyond what is described by those who liken Him to things or those who deny Him."
[ 50 ],Sermon 50
ومن خطبة له (عليه السلام) [وفيها بيان لما يخرب العالم به من الفتن وبيان هذه الفتن],About Mixing Right With Wrong
إِنمَا بَدْءُ وُقُوعِ الْفِتَنِ أَهْوَاءٌ تُتبَعُ، وَأَحْكَامٌ تُبْتَدَعُ، يُخَالَفُ فِيهَا كِتابُ اللهِ، وَيَتَوَلى عَلَيْهَا رِجَالٌ رِجَالاً، عَلَى غَيْرِ دِينِ اللهِ، فَلَوْ أَن الْبَاطِلَ خَلَصَ مِنْ مِزَاجِ الْحَق لَمْ يَخْفَ عَلَى الْمُرْتَادِينَ،,The basis of the occurrence of evils are those desires which are acted upon and the orders that are innovated. They are against the Book of Allah. People cooperate with each other about them even though it is against the religion of Allah. If wrong had been pure and unmixed it would not be hidden from those who are in search of it.
وَلَوْ أَن الْحق خَلَصَ مِنْ لَبْسِ البَاطِلِ انْقَطَعَتْ عَنْهُ أَلْسُنُ الْمُعَانِدِينَ; وَلكِن يُؤْخَذُ مِنْ هذَا ضِغْثٌ، وَمِنْ هذَا ضِغْثٌ، فَيُمْزَجَانِ! فَهُنَالِكَ يَسْتَوْلي الشيْطَانُ عَلَى أَوْلِيَائِهِ، وَيَنْجُو الذِينَ سَبَقَتْ لَهُمْ مِنَ اللهِ الْحُسْنَى.,"And if right had been pure without admixture of wrong those who bear hatred towards it would have been silenced. However, what is done is that something is
taken from here and something from there and the two are mixed! At this stage Satan overpowers his friends and they alone escape for whom virtue has been apportioned by Allah from before."
"[ 51 ]
ومن كلامه (عليه السلام) لمّا غلب أصحاب معاوية أصحابه على شريعة الفرات بصفين ومنعوهم الماء","Sermon 51
During the Battle of Siffin, the men who were fighting on the side of Mu’awiyah overpowered the men of Amir al-Mu’minin (g), occupying the bank of the River Euphrates and preventing them from having access to its water. It is then that Amir al-Mu’minin (g) said the following:"
قَدِ اسْتَطْعَمُوكُمُ الْقِتَالَ، فَأَقِروا عَلَى مَذَلة، وَتَأْخِيرِ مَحَلة، أَوْ رَووا السيُوفَ مِنَ الدمَاءِ تَرْوَوْا مِنَ الْمَاءِ، فَالمَوْتُ في حَيَاتِكُمْ مَقْهُورِينَ، وَالْحَيَاةُ في مَوْتِكُمْ قَاهِرِينَ. أَلاَ وَإِن مُعَاوِيَةَ قَادَ لُمَةً مِنَ الْغُوَاةِ وَعَمسَ عَلَيْهِمُ الْخَبَرَ، حَتى جَعَلُوا نُحُورَهُمْ أَغْرَاضَ الْمَنِيةِ.,"They are asking you for morsels of battle. So, either you remain in ignominy and the lowest status or drench your swords with blood and quench your thirst with water. Real death is living in subjugation, while real life is in dying as subjugators. Beware, Mu’awiyah is leading a small group of insurgents and has kept them in the dark about the true facts with the result that they have made their bosoms the targets of death."
[ 52 ],Sermon 52
ومن خطبة له (عليه السلام) قد تقدّم مختارها برواية ونذكرها هاهنا برواية أخرى لتغاير الروايتين,"This Sermon Has Already Been Cited But, Due to the Difference Between the Two Versions, We Have Quoted it Again Here."
[التزهيد في الدنيا],Its Subject Is the Downfall of the World and Reward and Punishment in the Hereafter.
أَلاَ وَإِن الدنْيَا قَدْ تَصَرمَتْ، وَآذَنَتْ بِانْقِضَاء، وَتَنَكرَ مَعْرُوفُها، وَأَدْبَرَتْ حَذاءَ، فَهِيَ تَحْفِزُ بِالْفَنَاءِ سُكانَهَا، وَتَحْدُو بِالْمَوْتِ جِيرَانَهَا، وَقَدْ أَمَر مِنْها مَا كَانَ حُلْواً، وَكَدِرَ مِنْهَا ما كَانَ صَفْواً،,Beware! The world is wrapping itself up and has announced its departure. Its known things have become strangers and it is speedily moving backward. It is advancing its inhabitants towards destruction and driving its neighbors towards death. Its sweet things (enjoyments) have become sour and its clear things have become polluted.
فَلَمْ يَبْقَ مِنْهَا إِلا سَمَلَةٌ كَسَمَلَةِ الاْدَاوَةِ، أَوْ جُرْعَةٌ كَجُرْعَةِ الْمَقْلَةِ، لَوْ تَمَززَهَا)الصدْيَانُ لَمْ يَنْقَعْ، فَأَزْمِعُوا عِبَادَ اللهِ الرحِيلَ عَنْ هذِهِ الدارِ المَقْدُورِ عَلَى أَهْلِهَا الزوالُ، وَلاَ يَغْلِبَنكُمْ فِيهَا الامَلُ، وَلاَ يَطُولَن عَلَيْكُمْ الاْمَدُ.,"Consequently, what has remained of it is just like the remaining water in a vessel or a mouthful of water in the measure. If a thirsty person drinks it his thirst shall not be quenched. O servants of Allah! get ready to go out of this world for whose inhabitants decay is ordained. (Beware) heart’s wishes should overpower you, nor should you take your stay (in life) to be long."
فَوَاللهِ لَوْ حَنَنْتُمْ حَنِينَ الْوُلهِ الْعِجَالِ، وَدَعَوْتُمْ بِهَدِيلِ الْحَمَامِ، وَجَأَرْتُمْ جُؤَارَ مُتَبَتلِي الرهْبَانِ، وَخَرَجْتُمْ إِلَى اللهِ مِنَ الاْمْوَالِ وَالاْوْلاَدِ، الْتمَاسَ الْقُرْبَةِ إِلَيْهِ فِي ارْتِفَاعِ دَرَجَة عِنْدَهُ، أوغُفْرَانِ سِيئَة أَحْصَتْهَا كُتُبُهُ، وَحَفِظَتْهَا رُسُلُهُ، لَكَانَ قَلِيلاً فَيَما أَرْجُو لَكُم مِنْ ثَوَابِهِ، وَأَخَافُ عَلَيْكُمْ مِنْ عِقَابِهِ.,"By Allah, if you cry like the she-camel that has lost its young one or call out like the cooing of pigeons or make noise like devoted recluses and turn to Allah, leaving your wealth and children as a means to secure His nearness and high status with Him or the forgiveness of sins which have been covered by His books and recorded by His angels, it would be less than His reward that I expect for you or His retribution that I fear about you."
وَتَاللهِ لَوِ انْمَاثَتْ قُلوبُكُمُ انْمِيَاثاً، وَسَالَتْ عُيُونُكُمْ مِنْ رَغْبَة إِلَيْهِ وَرَهْبَة مِنْهُ دَماً، ثُم عُمرْتُمْ فِي الدنْيَا، مَا الدنْيَا بَاقِيَةٌ، مَا جَزَتْ أَعْمَالُكُمْ [عَنْكُمْ] ـ وَلَوْ لَمْ تُبْقُوا شَيْئاً مِنْ جُهْدِكُمْ ـ أَنْعُمَهُ عَلَيْكُمُ الْعِظَامَ، وَهُدَاهُ إِياكُمْ لِلايمَانِ.,"By Allah, if your hearts thoroughly melt and your eyes shed tears of blood either in hopes for Him or for fear of Him and, if you are also allowed to live in this world all the time that it lasts, even then, your actions cannot pay for His great bounties over you and His having guided you towards faith."
ومنها: في ذكر يوم النحر وصفة الاضحية وَمِنْ تَمَامِ الاضحِيَةِ اسْتِشْرَافُ أُذُنِهَا، وَسَلاَمَةُ عَيْنِهَا، فَإِذَا سَلِمَتِ الاْذُنُ وَالْعَيْنُ سَلِمَتِ الاْضْحِيِةُ وَتَمتْ، وَلَوْ كَانَتْ عَضْبَاءَ الْقَرْنِ تَجُر رِجْلَهَا إِلَى المَنْسَكِ.,"A portion of the same sermon describing the Feast of Sacrifice (‘ jd al-Adha) and the qualities of the animal for sacrifice.
For an animal to be fully fit for sacrifice it is necessary that both its ears be raised upwards and its eyes should be healthy. If the ears and the eyes are sound the animal of sacrifice is sound and perfect, even though its horn be broken or it drags its feet to the place of sacrifice."
[ 53 ],Sermon 53
فَتَدَاكوا عَلَي تَدَاك الاْبِلِ الْهِيمِ يَوْمَ وِرْدِهَا، قَدْ أَرْسَلَهَا رَاعِيهَا، وَخُلِعَتْ مَثَانِيهَا، حَتى ظَنَنْتُ أَنهُمْ قَاتِلي، أَوْ بَعْضُهُمْ قَاتِلُ بَعْض لَدَي، وَقَدْ قلبْتُ هذَا الامْرَ بَطْنَهُ وَظَهْرَهُ حَتى مَنَعَنِي النوْمَ،,"They leaped upon me as the camels leap upon each other on their arrival for drinking water, having been let loose after unfastening of their four legs till I thought they would either kill me or kill one another in front of me. I thought over this matter in and out to the extent that it prevented me from sleeping."
فَمَا وَجَدْتُنِي يَسَعْني إِلا قِتَالُهُمْ أَوِ الْجُحُودُ بِمَا جَاءَ بِهِ مُحَمدٌ(صلى الله عليه وآله)، فَكَانَتْ مُعَالَجَةُ الْقِتَالِ أَهْوَنَ عَلَي مِنْ مُعَالَجَةِ الْعِقَابِ، وَمَوْتَاتُ الدنْيَا أَهْوَنَ عَلَي مِنْ مَوْتَاتِ الاْخِرَةِ.,But I found no way except to fight them or else to reject whatever has been brought by Muhammad. I found that to face war was easier for me than to face the retribution and the hardships of this world were easier than the hardships of the next world.
[ 54 ],Sermon 54
ومن كلام له (عليه السلام) وقد استبطأ أصحابه إذنه لهم في القتال بصفين,"When Amir Al-Mu’minin’s Showed Impatience on His Delay in Giving Them Permission to Fight in Siffin, He Said:"
أما قَوْلُكُمْ: أَكُل ذلِكَ كَرَاهِيَةَ الْمَوْتِ؟ فَوَاللهِ مَا أُبَالِي دَخَلْتُ إِلَى المَوْتِ أَوْ خَرَجَ المَوْتُ إِلَي. وَأَما قَوْلُكُمْ: شَكّاً في أَهْلِ الشامِ! فَوَاللهِ مَا دَفَعْتُ الْحَرْبَ يَوْماً إِلا وَأَنَا أَطْمَعُ أَنْ تَلْحَقَ بِي طَائِفَةٌ فَتَهْتَدِيَ بِي، وَتَعْشُوَ إِلى ضَوْئِي، فهُوَ أَحَب إِلَي مِنْ أَنْ أَقْتُلَهَا عَلَى ضَلالِهَا، وَإِنْ كَانَتْ تَبُوءُ بِآثَامِهَا.,"As for your idea whether this (delay) is due to my unwillingness for death, then by Allah I do not care whether I proceed towards death or death advances towards me. As for your impression that it may be due to my misgivings about the people of Syria, by Allah, I did not put off war even for a day except in the hope that some group may join me, find guidance through me and see my light with their weak eyes. This is dearer to me than to kill them in the state of this misguidance although they would be bearing their own sins."
[ 55 ],Sermon 55
ومن كلام له (عليه السلام) [يصف أصحاب رسول الله] [وذلك يوم صفين حين أمر الناس بالصلح],About Steadfastness on the Battlefield
وَلَقَدْ كُنا مَعَ رَسُولِ اللهِ(صلى الله عليه وآله)، نَقْتُلُ آبَاءَنا وَأَبْنَاءَنَا وَإخْوَانَنا وَأَعْمَامَنَا، مَا يَزِيدُنَا ذلِكَ إلا إِيمَاناً وَتَسْلِيماً، وَمُضِيّاً عَلَى اللقَمِ، وَصَبْراً عَلى مَضَضِ الاْلَمِ، وَجِدّاً عَلى جِهَادِ الْعَدُو،,"In the company of the Prophet of Allah, we used to fight our parents, sons, brothers and uncles. This continued us in our faith, in submission, in our following the right path, in endurance over the pangs of pain and in our fight against the enemy."
وَلَقَدْ كَانَ الرجُلُ مِنا وَالاْخَرُ مِنْ عَدُونا يَتَصَاوَلاَنِ تَصَاوُلَ الْفَحْلَيْنِ، يَتَخَالَسَانِ أَنْفُسَهُمَا، أيهُمَا يَسْقِي صَاحِبَهُ كَأْسَ المَنُونِ، فَمَرةً لَنَا مِنْ عَدُونَا، ومَرةً لِعَدُونا مِنا،,A man from our side and one from the enemy would pounce upon each other like energetic men contesting as to who would kill the other; sometimes our man gets over his adversary and sometimes the enemy’s man gets over ours.
فَلَما رَأَى اللهُ صِدْقَنَا أَنْزَلَ بِعَدُونَا الْكَبْتَ، وَأَنْزَلَ عَلَيْنَا النصرَ، حَتى اسْتَقَر الاسْلاَمُ مُلْقِياً جِرَانَهُ وَمُتَبَوئاً أَوْطَانَهُ، وَلَعَمْرِي لَوْ كُنا نَأْتِي مَا أَتَيْتُمْ، مَا قَامَ لِلدينِ عَمُودٌ، وَلاَ اخْضَر لِلاِيمَانِ عُودٌ، وَأَيْمُ اللهِ لَتَحْتَلِبُنهَا دَماً، وَلَتُتْبِعُنهَا نَدَماً!,"When Allah had observed our truth He sent ignominy to our foe and sent His succor to us till Islam was established (like the camel) with its neck on the ground and resting in its place. By my life, if we had also behaved like you, no pillar of (our) religion could have been raised, nor the tree of faith could have borne leaves. By Allah, certainly you will now milk our blood (instead of milk) and eventually you will face shame."
[ 56 ],Sermon 56
ومن كلام له (عليه السلام) لاصحابه,Amir al-Mu’minin Said the Following to his Companions about Muawiyah:
أما إنهُ سِيَظْهَرُ عَلَيْكُمْ بَعْدِي رَجُلٌ رَحْبُ الْبُلْعُومِ، مُنْدَحِقُ الْبَطْنِ، يَأْكُلُ مَا يَجِدُ، وَيَطْلُبُ مَا لاَ يَجِدُ، فَاقْتُلُوهُ، وَلَنْ تَقْتُلُوهُ! أَلاَ وَإِنهُ سَيَأْمُرُكُمْ بِسَبي وَالْبَرَاءَةِ مِني; فَأَما السب فَسُبونِي، فَإِنهُ لي زَكَاةٌ،وَلَكُمْ نَجَاةٌ; وَأَما الْبَرَاءَةُ فَلاَ تَتَبَرأُوا مِني، فَإِني وَلِدْتُ عَلَى الْفِطْرَةِ، وَسَبَقْتُ إِلَى الايمَانِ وَالْهِجْرَةِ.,"Soon after me a man will be placed over you with a broad mouth and a big belly. He will swallow whatever he gets and crave what he does not get. You should kill him but (I know) you will not. He will command you to abuse me and to renounce me. As for abusing me, you will because that would mean purification for me and salvation for you. As regarding renunciation, you should not renounce me because I have been born on the natural religion (Islam) and was foremost in (accepting) it as well as in Hijra (migrating from Mecca to Medina)."
[ 57 ],Sermon 57
ومن كلامه(عليه السلام) كلّم به الخوارج,"Addressing the Kharijites, Amir Al-Mu’minin Said the Following:"
أَصَابَكُمْ حَاصِبٌ، وَلاَ بَقِيَ مِنْكُمْ آبرٌ، أَبَعْدَ إِيمَاني بِاللهِ وَجِهَادِي مَعَ رَسُولِ اللهِ(صلى الله عليه وآله)أَشْهَدُ عَلَى نَفْسِي بِالْكُفْرِ! لَقَدْ (ضَلَلْتُ إِذاً وَمَا أَنَا مِنَ الْمُهْتَدِينَ)!,"A storm may overtake you while there may be none to awaken you (for reforms). Shall I be a witness to my becoming heretic after the acceptance of faith and fighting in the company of the Prophet ?! Ain that case I shall be misguided and I shall not be on the right path. (Holy Quran, 6: 56)."
فَأُوبُوا شَر مَآب، وَارْجِعُوا عَلَى أَثَرِ الاعْقَابِ، أَمَا إِنكُمْ سَتَلْقَوْنَ بَعْدِي ذُلا شَامِلاً، وَسَيْفاً قَاطِعاً، وَأَثَرَةً يَتخِذُهَاالظالِمونَ فِيكُمْ سُنةً.,"So you should return to your evil places and get back on the traces of your heels. Beware! Certainly, after me, you will meet overwhelming disgrace, sharp swords and traditions that will be adopted by the oppressors as a norm towards you."
قوله (عليه السلام): «ولا بقي منك آبر» يُروى على ثلاثة أوجه: أحدها أن يكون كما ذكرناه، بالراء، من قولهم: رجلٌ آبِرٌ: للذي يأبر النخل، أي: يصلحه.,"Sayyid ar-Radi says the following: “In the words wala baqiyah minkum abirun used by Amir al-Mu’minin, the abir has been related with ba and ra, and it has been taken from the Arab saying Rajulun abirun which means the man who prunes the date-palm trees improves them."
ويروى: «آثِرٌ»، يُراد به: الذي يأثر الحديث، أي: يحكيه ويرويه، وهو أصح الوجوه عندي، كأنه(عليه السلام)قال: لا بقي منكم مُخبر! ويروى: «آبِز» ـ بالزاي معجمة ـ وهو: الواثب، والهالك أيضاً يقال له: آبزٌ.,"In one version, the word is athir and its meaning is “relater of news.’ In my view, this is more appropriate, as though Amir al-Mu’minin intends to say that there should remain none to carry news. In another version of the same sermon, the word appears as Abiz with Aza’ which means one who leaps. One who dies is also called Abiz."
[ 58 ],Sermon 58
وقال(عليه السلام) لمّا عزم على حرب الخوارج وقيل له: إن القوم قد عبروا جسر النهروان,"When Amir Al-Mu’minin Announced His Intention to Fight the Kharijites, He Was Told That They Had Crossed the Bridge of Nahrawan and Gone over to the Other Side. It Was Then That Amir Al-Mu’minin Said the Following:"
مَصَارِعُهُمْ دُونَ النطْفَةِ، وَاللهِ لاَ يُفْلِتُ مِنْهُمْ عَشَرَةٌ، وَلاَ يَهْلِكُ مِنْكُمْ عَشَرَةٌ. يعني بالنطفة: ماء النهر، وهي أفصح كناية عن الماء وإن كان كثيراً جماً، وقد أشرنا إلى ذلك فيما تقدم عند مضيّ ما أشبهه.,"Their falling place is on this side of the river. By Allah, not even ten of them will survive while from your side not even ten will be killed. Sayyid ar-Radi says the following: “In this sermon, nutfa implies the River Euphrates and for water this is thenicest expression even though water may be much.”"
[ 59 ],Sermon 59
وقال(عليه السلام) لمّا قتل الخوارج فقيل له: يا أمير المؤمنين، هلك القوم بأجمعهم، فقال:,"When Amir al-Mu’minin Was Told That the Kharijites Had Been Totally Killed, He Said the Following:"
كَلا وَالله، إِنهُمْ نُطَفٌ فِي أَصْلاَبِ الرجَالِ، وَقَرَارَاتِ النسَاءِ، كُلمَا نَجَمَ مِنْهُمْ قَرْنٌ قُطِعَ، حَتى يَكُونَ آخِرُهُمْ لُصُوصاً سَلابِينَ.,"By Allah! No, not yet! They still exist in the loins of men and wombs of women. Whenever a chief would appear from among them he would be cut down till the last of them would turn thieves and robbers."
[ 60 ],Sermon 60
وقال(عليه السلام) فيهم لاَ تَقْتُلُوا الْخَوَارِجَ بَعْدِي، فَلَيْسَ مَنْ طَلَبَ الْحَق فَأَخْطَأَهُ، كَمَنْ طَلَبَ الْبَاطِلَ فَأَدْرَكَهُ. يعني: معاوية وأصحابه.,Imam Ali Ibn Abu Talib Also Said the Following: Do not fight the Kharijites after me because one who seeks right but does not find it is not like one who seeks wrong and does find it. Sayyid ar-Radi says the following: “Imam Ali ibn Abu Talib means Mu’awiyah and his men.”
[ 61 ],Sermon 61
ومن كلام له (عليه السلام) لمّا خُوف من الغيلة وَإِن عَلَي مِنَ اللهِ جُنةً حَصِينةً، فَإِذَا جَاءَ يَوْمِي انْفَرَجَتْ عَني وَأَسْلَمَتْنِي; فَحِينَئِذ لاَ يَطِيشُ السهْمُ، وَلاَ يَبْرَأُ الْكَلْمُ.,"Then Imam Ali Ibn Abu Talib Was Warned of Being Killed by Deceit, He Said the Following:
Surely, there is a strong shield of Allah over me. When my day would come it would get away from me and hand me to death. At that time neither an arrow would go amiss nor a wound would heal."
[ 62 ],Sermon 62
ومن خطبة له (عليه السلام) [يحذر من فتنة الدنيا],About the Transience of the World
أَلاَ وإن الدنْيَا دَارٌ لاَ يُسْلَمُ مِنْهَا إِلا فِيهَا، وَلاَ يُنْجَى بِشَيْء كَانَ لَهَا، ابْتُلِيَ الناسُ بِهَا فِتْنَةً، فَمَا أَخَذُوهُ مِنْهَا لَهَا أُخْرِجُوا مِنْهُ وَحُوسِبُوا عَلَيْهِ، وَمَا أَخَذُوهُ مِنْهَا لِغَيْرِهَا قَدِمُوا عَلَيْهِ وَأَقَامُوا فِيهِ; فَإِنهَا عِنْدَ ذَوِي الْعُقُولِ كَفَيْءِ الظل، بِيْنَا تَرَاهُ سَابِغاً حَتى قَلَصَ، وَزَائِداً حَتى نَقَصَ.,"Beware! Surely this world is a place from which protection cannot be sought except while one is in it. The action which is performed only for this world cannot secure salvation. People are tested in it through
calamities. Those who have taken worldly pleasures here will be taken out from them (by death) and will be questioned about them. And whatever (good actions) they have achieved for the other world, they will get them there and stay in them. For the intelligent, this world is like the shade; one moment it is spread out and extended but soon it shrinks and contracts."
[ 63 ],Sermon 63
ومن خطبة له (عليه السلام) [في المبادرة إلى صالح الاعمال],About Decline and Destruction of the World
وَاتقُوا اللهَ عِبَادَ اللهِ، وَبَادِرُوا آجَالَكُمْ بِأَعْمَالِكُمْ، وَابْتَاعُوا مَا يَبْقَى لَكُمْ بِمَا يَزُولُ عَنْكُمْ، وَتَرَحلُوا فَقَدْ جُد بِكُمْ، وَاسْتَعِدوا لِلْمَوْتِ فَقَدْ أَظَلكُمْ، وَكُونُوا قَوْماً صِيحَ بِهمْ فَانْتَبَهُوا، وَعَلِمُوا أَن الدنْيَا لَيْسَتْ لَهُمْ بِدَار فَاسْتَبْدَلُوا;,"O servants of Allah! Fear Allah and anticipate your death by good actions. Purchase everlasting joy by paying transitory things – pleasures of this world. Get ready for the journey, for you are being driven and prepare yourselves for death, since it is hovering over you. Be a people who wake up when called and who know that this world is not their abode and so have changed it (with the next)."
فَإِن اللهَ لَمْ يَخْلُقْكُمْ عَبَثاً، وَلَمْ يَتْرُكْكُمْ سُدىً، وَمَا بَيْنَ أَحَدِكُمْ وَبَيْنَ الْجَنةِ أَوِ النارِ إِلا الْمَوْتُ أَنْ يَنْزِلَ بِهِ. وَإِن غَايَةً تَنْقُصُهَا اللحْظَةُ، وَتَهْدِمُهَا الساعَةُ، لَجَدِيرَةٌ بِقِصَرِالْمُدةِ، وَإِن غَائِباً يَحْدُوهُ الْجَدِيدَانِ : الليْلُ وَالنهَارُ، لَحَرِي بِسُرْعَةِ الاوْبَةِ،,"Certainly, Allah has not created you aimlessly nor left you useless. There is nothing between anyone of you and Paradise or Hell except death that must befall him. The life that is being shortened every moment and being dismantled every hour must be regarded very short. The hidden thing, namely death, which is being driven (to you) by two phenomena which are day and night is certainly quick to approach."
"وَإِن قَادِماً يَقْدُمُ بِالفَوْزِ أَوالشقْوَةِ لَمُسْتَحِق لافْضَلِ الْعُدةِ، فَتَزَودُوا فِي الدنيَا مِنَ الدنْيَا مَا تَحْرُزُونَ بِهِ نُفُوسَكُمْ غَداً.
فَاتقَىْ عَبْدٌ رَبهُ، نَصَحَ نَفْسَهُ، قَدمَ تَوْبَتَهُ، غَلَبَ شَهْوَتَهُ، فَإِن أَجَلَهُ مَسْتُورٌ عَنْهُ، وَأَمَلَهُ خَادِعٌ لَهُ، والشيْطَانُ مُوَكلٌ بِه،","The traveler which is approaching with success or failure (namely death) deserves the best of provision. So acquire such provision from this world while you are here with which you may shield yourself tomorrow (on the Day of Judgement). So everyone should fear Allah, admonish himself, send forward his repentance and overpower his desire because his death is hidden from him, his desires deceive him and Satan is posted on him."
يُزَينُ لَهُ الْمَعْصِيَةَ لِيَرْكَبَهَا، وَيُمَنيهِ التوْبَةَ لِيُسَوفَهَا، حتّى تَهْجُم مَنِيتُهُ عَلَيْهِ أَغْفَلَ مَا يَكُونُ عَنْهَا. فَيَالَهَا حَسْرَةً عَلَى كُل ذِي غَفْلَة أَنْ يَكُونَ عُمُرُهُ عَلَيْهِ حُجةً، وَأَنْ تُؤَديَهُ أَيامُهُ إِلَى الشقْوَةِ!,He beautifies sin for him so that he may commit it and prompts him to delay repentance till his desires make him the most negligent. Piety is for thenegligent person whose life itself would be a proof against him and his own days (passed in sin) would lead him to punishment.
نَسْأَلُ اللهَ سُبْحَانَهُ أَنْ يَجْعَلَنَا وَإِياكُمْ مِمنْ لاَ تُبْطِرُهُ نَعْمَةٌ، وَلاَ تُقَصرُ بِهِ عَنْ طَاعَةِ رَبهِ غَايَةٌ، وَلاَ تَحُل بِهِ بَعْدَ الْمَوْتِ نَدَامَةٌ وَلاَ كَآبَةٌ.,"We ask Allah, the Glorified One, that He may make us and you like one whom bounty does not mislead, whom nothing can stop from obedience of Allah and whom shame and grief do not befall after death."
[ 64 ],Sermon 64
ومن خطبة له (عليه السلام) [وفيها مباحث لطيفة من العلم الالهي],About Allah’s Attributes
"[الْحَمْدُ للهِ] الذِي لَمْ تَسْبِقْ لَهُ حَالٌ حالاً، فَيَكُونَ أَولاً قَبْلَ أَنْ يَكُونَ آخِراً، وَيَكُونَ ظَاهِراً قَبْلَ أَنْ يَكُونَ بَاطِناً. كُل مُسَمّىً بِالْوَحْدَةِ غَيْرَهُ قَلِيلٌ، وَكُل عَزِيز غَيْرَهُ ذَلِيلٌ، وَكُل قَوِي غَيْرَهُ
ضَعِيفٌ،","Praise be to Allah for Whom one condition does not proceed another so that He may be the First before being the Last or He may be Manifest before being Hidden. Everyone called one (alone) save Him is by virtue of being small (in number), and everyone enjoying honor other than Him is humble. Every powerful person other than Him is weak."
وَكُل مَالِك غَيْرَهُ مَمْلُوكٌ، وَكُل عَالِم غَيْرَهُ مُتَعَلمٌ، وَكُل قَادِر غَيْرَهُ يَقْدِرُ وَيَعْجَزُ، وَكُل سَمِيع غَيْرَهُ يَصَم عَنْ لَطِيفِ الاصْوَاتِ، ويُصِمهُ كَبِيرُهَا، وَيَذْهَبُ عَنْهُ مَا بَعُدَ مِنْهَا، وَكُل بَصِير غَيْرَهُ يَعْمَى عَنْ خَفِي الالْوَانِ وَلَطِيفِ الاجْسَامِ، وَكُل ظَاهِر غَيْرَهُ غَيْرُ بَاطِن، وَكُل بَاطِن غَيْرَهُ غَيْرُ ظَاهِر.,"Every master (owner) other than Him is slave (owned). Every knower other than Him is a seeker of knowledge. Every controller other than Him is sometimes imbued with control and sometimes with disability. Every listener other than Him is deaf to light voices while loud voices make him deaf and distant voices also leave him. Every on-looker other than Him is blind to hidden colors and delicate bodies. Every manifest thing other than Him is hidden, but every hidden thing other than Him is incapable of becoming manifest."
لَمْ يَخْلُقْ مَا خَلَقَهُ لِتَشْدِيدِ سُلْطَان، وَلاَ تَخْوف مِنْ عَوَاقِبِ زَمَان، وَلاَ اسْتِعَانَة عَلَى نِدّ مُثَاوِر، وَلاَ شَرِيك مُكَاثِر، وَلاَ ضِدّ مُنَافِر ; وَلكِنْ خَلاَئِقُ مَرْبُوبُونَ، وَعِبَادٌ دَاخِرُونَ، لَمْ يَحْلُلْ فِي الاشْيَاءِ فَيُقَالَ: هُوَ فيها كَائِنٌ، وَلَمْ يَنْأَ عَنْهَا فَيُقَالَ: هُوَ مِنْهَا بَائِنٌ.,"He did not create what He created to fortify His authority nor for fear of the consequences of time, nor to seek help against the attack of an equal or a boastful partner or a hateful opponent. On the other hand all the creatures are reared by him and are His humbled slaves. He is not conditioned in anything so that it be said that He exists the rein, nor is He separated from anything so as to be said that He is away from it."
لَمْ يَؤُدْهُ خَلْقُ مَا ابْتَدَأَ، وَلاَ تَدْبِيرُ مَا ذَرَأَ، وَلاَ وَقَفَ بِهِ عَجْرٌ عَما خَلَقَ،وَلاَ وَلَجَتْ عَلَيْهِ شُبْهُةٌ فِيَما قَضَى وَقَدرَ، بَلْ قَضَاءٌ مُتْقَنٌ، وَعِلْمٌ مُحْكَمٌ، وَأَمْرٌ مُبْرَمٌ. المَأْمُولُ مَعَ النقَمِ، المرَهُوبُ مَعَ النعَمِ!,"The creation of what He initiated or the administration of what He controls did not fatigue Him. No disability overtook Him against what He created. No misgiving ever occurred to Him in what He ordained and resolved it. But His verdict is certain, His knowledge is definite, His governance is overwhelming. He is wished for at times of distress and He is feared even in bounty."
[ 65 ],Sermon 65
ومن كلام له (عليه السلام) [في تعليم الحرب والمقاتلة] في بعض أيام صفين,"In Some of the Fighting Days of the Battle of Siffin, Imam Ali Ibn Abu Talib Said the Following to His Followers about the Methods of Fighting:"
مَعَاشِرَ الْمُسْلِمِينَ: اسْتَشْعِرُوا الْخَشْيَةَ، وَتَجَلْبَبُوا السكِينَةَ، وَعَضوا عَلَى النوَاجِذِ، فَإِنهُ أَنْبَى لِلْسيُوفِ عَنِ الْهَامِ، وَأَكْمِلُوا اللاْمَةَ، وَقَلْقِلُوا السيُوفَ فِي أَغْمَادِهَا قَبْلَ سَلهَا، وَالْحَظُوا الْخَزْرَ، وَاطْعُنُوا الشزْرَ، وَنَافِحُوا بِالظبَا، وَصِلُوا السيُوفَ بَالْخُطَا،,O crowd of Muslims! Make fear of Allah the routine of your life. Cover yourselves with peace of mind and clinch your teeth because this makes the sword slip off from the skull. Complete your armor and shake your swords in their sheathe s before showing them out. Have your eyes on the enemy. Use your spears on both sides and strike (the enemy) with swords.
وَاعْلَمُوا أَنكُمْ بِعَيْنِ اللهِ، وَمَعَ ابْنِ عَم رَسُولِ اللهِ(صلى الله عليه وآله)، فَعَاوِدُوا الْكَر، وَاسْتَحْيُوا مِنَ الْفَر، فَإِنهُ عَارٌ فِي الاعْقَابِ، وَنَارٌ يَوْمَ الْحِسَابِ، وَطِيبُوا عَنْ أَنْفُسِكُمْ نَفْساً، وَامْشُوا إِلَى الْمَوْتِ مَشْياً سُجُحاً،,Keep in mind that you are before Allah and in the company of the Prophet’s cousin. Repeat your attacks and feel ashamed of running away because it is a shame for posterity and (the cause of awarding you) fire on the Day of Judgement. Give your lives (to Allah) willingly and walk towards death with ease.
وَعَلَيْكُمْ بِهذَا السوَادِ الاعْظَمِ، وَالروَاقِ المُطَنبِ، فَاضْرِبُوا ثَبَجَهُ، فإِن الشيْطَانَ كَامِنٌ فِي كِسْرِهِ، قَدْ قَدمَ لِلْوَثْبَةِ يَداً، وَأَخرَ لِلنكُوصِ رِجْلاً; فَصَمْداً صَمْداً! حَتى يَنْجَلِيَ لَكُمْ عَمُودُ الْحَق (وَأَنْتُمُ الاعْلَوْنَ وَاللهُ مَعَكُمْ وَلَنْ يَتِرَكُمْ أَعْمَالَكُمْ),"Beware of this great majority and the pitched tent and aim at its entirety as Satan is hiding in its corner. He has extended his hand for assault and has kept back his foot for running away. Keep on enduring till the light of Truth dawns upon you. While you have the upper hand and Allah is with you and never will He depreciate your deeds. (Holy Quran, 47: 35)"
[ 66 ],Sermon 66
ومن كلام له (عليه السلام) في معنى الانصار قالوا: لمّا انتهت إلى أمير المؤمنين(عليه السلام) أنباء السقيفة بعد وفاة رسول الله(صلى الله عليه وآله)، قال(عليه السلام): ما قالت الانصار؟,"When after the Death of the Prophet News Reached Imam Ali Ibn Abu Talib about the Happening in Saqifa of Banu Sa’i-dah, He Inquired What the Ansar Said."
قالوا: قالت: منا أمير ومنكم أمير. قال(عليه السلام): فَهَلا احْتَجَجْتُمْ عَلَيْهِمْ: بِأَن رَسُولَ اللهِ(صلى الله عليه وآله) وَصى بِأَنْ يُحْسَنَ إِلَى مُحْسِنِهمْ، وَيُتَجَاوَزَ عَنْ مُسِيئِهِمْ؟,"People Said That They Were Asking for One Chief from among Them and One from the Others, Imam Ali Ibn Abu Talib Said the Following: Why did you not argue against them (Ansar) that the Prophet had left his will that whoever is good among the Ansar should be treated well and whoever is bad should be forgiven."
قالوا: وما في هذا من الحجّة عليهم؟ فقال(عليه السلام): لَوْ كَانَتِ الامارة فِيهمْ لَمْ تَكُنِ الْوَصِيةُ بِهِمْ. ثم قال: فَمَاذَا قَالَتْ قُرَيْشٌ؟ قالوا: احتجت بأَنها شجرة الرسول(صلى الله عليه وآله). فقال(عليه السلام): احْتَجوا بِالشجَرَةِ، وَأَضَاعُوا الثمَرَةَ.,"People said the following: “What is there against them in it?”
Imam Ali ibn Abu Talib said, “If the Government was for them there should have been no will in their favor.” Then he said the following: “What did the tribesmen of Quraish plead?” People answered: “They argued that they belong to the lineal tree of the Prophet.”
Imam Ali ibn Abu Talib said, “They argued with the tree but spoiled the fruits.”"
[ 67 ],Sermon 67
[ 68 ],Sermon 68
ومن كلام له (عليه السلام) في ذمّ أصحابه,"Admonishing His Companions Not to Be Careless in Their Behavior, Imam Ali Ibn Abu Talib Said the Following:"
كَمْ أُدَارِيكُمْ كَمَا تُدَارَى الْبِكَارُ الْعَمِدَةُ، وَالثيَابُ الْمتَدَاعِيَةُ! كُلما حِيصَتْ مِنْ جَانِب تَهَتكَتْ مِنْ آخَرَ، كُلما أَطَل عَلَيْكُمْ مَنْسِرٌ مِنْ مَنَاسِرِ أَهْلِ الشامِ أَغْلَقَ كُل رَجُل مِنْكُمْ بَابَهُ، وَانْجَحَرَ انْجِحَارَ الضبةِ في جُحْرِهَا، وَالضبُعِ فِي وِجَارِهَا.,"How long shall I accord you consideration that is accorded to camels with hollow humps, or to worn clothe s which when stitched on one side give way on the other. Whenever a vanguard force of Syria hovers over you, everyone of you shuts his door and hides himself like the lizard in its hole or a badger in its den."
الذلِيلُ وَاللهِ مَنْ نَصَرْتُمُوهُ! وَمَنْ رُمِيَ بِكُمْ فَقَدْ رُمِيَ بِأَفْوَقَ نَاصِل. إِنكُمْ ـ وَاللهِ ـ لَكَثِيرٌ فِي الْبَاحَاتِ، قَليِلٌ تَحْتَ الرايَاتِ، وَإِني لَعَالِمٌ بِمَا يُصْلِحُكُمْ، وَيُقِيمُ أَوَدَكُمْ، وَلكِني واللهِ لاَ أَرى إِصْلاَحَكُمْ بَإِفْسَادِ نَفْسِي.,"By Allah, he whom people like you support must suffer disgrace and he who throws arrows with your support is as if he throws arrows that are broken both at head and tail. By Allah, within the courtyard you are quite numerous but under the banner you are only a few. Certainly, I know what can improve you and how your crookedness can be straightened. But I shall not improve your
condition by marring myself."
أَضْرَعَ اللهُ خُدُودَكُمْ، وَأَتْعَسَ جُدُودَكُمْ ! لاَ تَعْرِفُونَ الْحَق كَمَعْرِفَتِكُمُ الْبَاطِلَ،وَلاَ تُبْطِلُونَ الْبَاطِلَ كَإِبطَالِكُمُ الْحَق!,Allah may disgrace your faces and destroy you. You do not understand the right as you understand the wrong and do not crush the wrong as you crush the right.
[ 69 ],Sermon 69
"وقال(عليه السلام) في سُحرة اليوم الذي ضرب فيه
مَلَكَتْنِي عَيْنِي وَأَنَا جَالِسٌ، فَسَنَحَ لي رَسُولُ اللهِ(صلى الله عليه وآله) : يَا رَسُولَ اللهِ، مَاذَا لَقِيتُ مِنْ أُمتِكَ مِنَ الاوَدِ وَاللدَدِ؟ فَقَالَ: «ادْعُ عَلَيْهِمْ»، فَقُلْتُ: أَبْدَلَنِي اللهُ بِهمْ خَيْراً لي مِنْهُمْ، وَأَبْدَلَهُمْ بِي شَرّاً لَهُمْ مِني.","Delivered in the Morning of the Day When Imam Ali Ibn Abu Talib Was Fatally Struck with a Sword’s Blow: I was sitting when sleep overtook me. I saw the Prophet of Allah appear before me and I said, “O Prophet of Allah (<)! what crookedness and animosity I had to face from the people.” The Prophet of Allah said the following: “Invoke (Allah) evil upon them, but I said, “Allah may change them for me with better ones and change me for them with a worse one.”"
يعني(عليه السلام) بالاود: الاعوجاج، وباللدد: الخصام. وهذا من أفصح الكلام.,Sayyid ar-Radi says the following: “Al-awad means crookedness and al-ladad means animosity; this is a most eloquent expression.”
[ 70 ],Sermon 70
ومن كلام له (عليه السلام) في ذم أَهل العراق,Condemning the Then People of Iraq:
أَما بَعْدُ يَا أَهْلَ الْعِرَاقِ، فَإِنمَا أَنْتُمْ كَالْمَرْأَةِ الْحَامِلِ، حَمَلَتْ فَلَما أَتَمتْ أَمْلَصَتْ، وَمَاتَ قَيمُهَا، وَطَالَ تَأَيمُهَا، وَوَرِثَهَا أَبْعَدُهَا.,"Ow, then, O folks! You are like the pregnant woman who, on completion of the period of pregnancy delivers a dead child and her husband is also dead and her period of widowhood is long while only remote relationship inherits her."
أَمَا وَاللهِ مَا أَتَيْتُكُمُ اخْتِيَاراً، وَلكِنْ جَئْتُ إِلَيْكُمْ سَوْقاً، وَلَقَدْ بَلَغَنِي أَنكُمْ تَقُولُونَ: [عَلي ]يَكْذِبُ، قَاتَلَكُمُ اللهُ! فَعَلَى مَنْ أَكْذِبُ؟ أَعَلَى اللهِ؟ فَأَنَا أَولُ مَنْ آمَنَ بِهِ! أَمْ عَلَى نَبِيهِ؟ فَأَنَا أَولُ مَنْ صَدقَهُ! كَلا وَاللهِ، ولكِنهَا لَهْجَةٌ غِبْتُمْ عَنْهَا، وَلَمْ تَكُونُوا مِنْ أَهْلِهَا، وَيْلُ امهِ، كَيْلاً بِغَيْرِ ثَمَن! لَوْ كَانَ لَهُ وِعَاءٌ، (وَلَتَعْلَمُن نَبَأَهُ بَعْدَ حِين).,"By Allah, I did not come to you of my own accord. I came to you by force of circumstances. I have come to know that you say Ali speaks lies. May Allah fight you! Against whom do I speak lies? Against Allah? But I am the first to have believed in Him. Against His Prophet ? But I am the first who testified to him. Certainly not. By Allah it was a way of expression which failed to appreciate and you were not capable of it. Woe unto you. I am giving out these measures of nice expression free of any cost. I wish there were vessels good enough to hold them.
Certainly, you will understand it after some time. (Holy Quran, 38: 88)"
[ 71 ],Sermon 71
ومن خطبة له (عليه السلام) علّم فيها الناس الصلاة على رسول الله(صلى الله عليه وآله),"Here, Imam Ali Ibn Abu Talib Tells People How to Pronounce the Asalawat (To Invoke Divine Blessings on the Prophet"
اللهُم دَاحَيَ الْمَدْحُواتِ، وَدَاعِمَ الْمَسْمُوكَاتِ، وَجَابِلَ الْقُلُوبِ عَلَى فِطْرَتِهَا : شَقِيهَا وَسَعِيدِهَا.,"M): O Lord! Spreader of the surfaces (of earth) and Keeper (intact) of all skies, Creator of hearts on good and evil nature,"
اجْعَلْ شَرَائِفَ صَلَوَاتِكَ، وَنَوَامِيَ بَرَكَاتِكَ، عَلَى مُحَمد عَبْدِكَ وَرَسُولِكَ، الْخَاتمِ لِمَا سَبَقَ، وَالْفَاتِحِ لِمَا انْغَلَقَ، وَالْمُعْلِنِ الْحَق بِالْحَق، وَالدافِعِ جَيْشَاتِ الاباطِيلِ، وَالدامِغِ صَوْلاَتِ الاضَالِيلِ، كَمَا حُملَ فَاضْطَلَعَ، قَائِماً بِأَمْرِكَ،,"(I invoke You to) send Your choicest blessings and growing favors on Muhammad, Your servant and last Prophet, opener for what is closed, proclaimer of truth with truth, repulser of the forces of wrong and crusher of the onslaughts of misguidance. As he was burdened (with responsibility of Prophethood) so he bore it standing by Your commands,"
مُسْتَوْفِزاً فِي مَرْضَاتِكَ، غَيْرَ نَاكِل عَنْ قُدُم، وَلاَ وَاه فِي عَزْمِ، وَاعِياً لِوَحْيِكَ، حَافِظاً لِعَهْدَكَ، مَاضِياً عَلَى نَفَاذِ أَمْرِكَ; حَتى أَوْرَى قَبَسَ الْقَابِسِ، وَأَضَاءَ الطرِيقَ لِلْخَابِطِ،,"advancing towards Your will, without shrinking of steps of weakness of determination, listening to Your revelation, preserving Your testament, proceeding forward in the spreading of Your commands till he lit fire for its seeker and lit the path for the groper in the dark."
وَهُدِيَتْ بِهِ الْقُلُوبُ بَعْدَ خَوْضَاتِ الْفِتَنِ، وَأَقَامَ مُوضِحاتِ الاعْلاَمِ، وَنَيرَاتِ الاحْكَامِ، فَهُوَ أَمِينُكَ الْمَأْمُونُ، وَخَازِنُ عِلْمِكَ المخْزُونِ، وَشَهِيدُكَ يَوْمَ الدينِ، وَبَعِيثُكَ بِالْحَق(11)، وَرَسُولُكَ إِلَى الْخَلْقِ.,"Hearts achieved guidance through him after being ridden with troubles. He introduced clear guiding signs and shining injunctions. He is Your trusted trustee, the treasurer of Your treasured knowledge, Your witness on the Day of Judgement, Your envoy of truth and Your Messenger towards the people."
اللهُم افْسَحْ لَهُ مَفْسَحاً فِي ظِلكَ، وَاجْزِهِ مُضَاعَفَاتِ الْخَيْرِ مِنْ فَضْلِكَ. اللهُم أَعْلِ عَلَى بِنَاءِ الْبَانِينَ بِنَاءَهُ، وَأَكْرِمْ لَدَيْكَ مَنْزِلَتَهُ، وَأَتْمِمْ لَهُ نُورَهُ، وَاجْزِهِ مِنَ ابْتِعَاثِكَ لَهُ مَقبُولَ الشهَادَةِ، مَرْضِي المَقالَةِ، ذا مَنْطِق عَدْل، وخُطّة فَصْل.,"My Allah prepare a large place for him under Your shade and award him multiplying good by Your bounty. My God, give height to his construction above all other constructions, heighten his status with You, grant perfection to his glory and perfect for him his light. In reward for his discharging Your Prophethood, grant him that his testimony be admitted and his speech be loved for his speech is just and his judgements are clear-cut."
اللهُم اجْمَعْ بَيْنَنَا وَبَيْنَهُ فِي بَرْدِ الْعَيشِ، وَقَرَارِ النعْمَةِ، وَمُنَى الشهَوَاتِ، وَأَهْوَاءِ اللذاتِ، وَرَخَاءِ الدعَةِ وَمُنْتَهَى الْطُمَأْنِينَةِ، وَتُحَفِ الْكَرَامَةِ.,"My Allah put us and him together in the pleasure of life, continuance of bounty, satisfaction of desires, enjoyment of pleasures, ease of living, peace of mind and gifts of honor."
[ 72 ],Sermon 72
"ومن كلام له (عليه السلام) قاله لمروان بن الحكم بالبصرة
قالوا: أُخِذَ مروان بن الحكم أَسيراً يوم الجمل، فاستشفع الحسن والحسين(عليهما السلام)إلى أمير المؤمنين(عليه السلام)، فكلّماه فيه، فخلّى سبيله، فقالا له: يبايعك يا أمير المؤمنين؟ فقال:","When Marwan ibn al-Hakam was taken captive during the Battle of the Camel (Jamal) in Basra, he asked Hassan and Hussain (peace be upon them) to intercede on his behalf before Imam Ali ibn Abu Talib. So they spoke to Imam Ali ibn Abu Talib about him and he released him. Then they said, “O Imam Ali! Marwan desires to swear his allegiance to you, whereupon Imam Ali ibn Abu Talib said the following:"
أَفَلَمْ يُبَايِعْنِي بَعْدَ قَتْلِ عُثْمانَ؟ لاَ حَاجَةَ لِي في بَيْعَتِهِ! إِنهَا كَف يَهُودِيةٌ، لَوْ بَايَعَنِي بِيَدِهِ لَغَدَرَ بِسُبتِهِ. أَمَا إِن لَهُ إِمْرَةً كَلَعْقَةِ الْكَلْبِ أَنْفَهُ، وَهُوَ أَبُو الاكُبُشِ الارْبَعَةِ، وَسَتَلْقَى الامة مِنْهُ وَمِنْ وَلَدِهِ يَوْمَاً أَحْمَرَ!,"Did he not swear me allegiance after the killing of Othman? Now I do not need his allegiance because his is the hand of a Jew. If he swears me allegiance with his hand he would violate it after a short while. Well, he is to get power for so long as a dog licks his nose. He is the father of four rams (who will also rule). The people will face hard days through him and his sons."
[ 73 ],Sermon 73
ومن كلام له (عليه السلام) لمّا عزموا على بيعة عثمان,"When the Consultative Committee (Or Shura) Decided to Swear the Oath of Allegiance to Othman, Imam Ali Ibn Abu Talib Said the Following:"
لَقَدْ عَلِمْتُمْ أَني أَحَق بِهَا مِنْ غَيْرِي، وَوَاللهِ لاسْلِمَن مَاسَلِمَتْ أُمُورُ الْمُسْلِمِينَ، وَلَمْ يَكُنْ فِيهِا جَوْرٌ إِلا عَلَي خَاصةً، التمَاساً لاجْرِ ذلِكَ وَفَضْلِهِ، وَزُهْداً فِيَما تَنافَسْتُمُوهُ مِنْ زُخْرُفِهِ وَزِبْرِجِهِ.,You have certainly known that I am the most rightful of all others for the Caliphate. By Allah! So long as the affairs of the Muslims remain intact and there is no oppression in it save on myself I shall be keeping aloof from its attractions and allurements for which you aspire.
[ 74 ],Sermon 74
ومن كلام له (عليه السلام) لمّا بلغه اتهام بني أُميّة له بالمشاركة في دم عثمان أَوَلَمْ يَنْهَ بَنِي أُمَيةَ عِلْمُهَا بِي عَنْ قَرْفي ؟ أَوَمَا وَزَعَ الْجُهالُ سَابِقَتِي عَنْ تُهَمَتِي؟! وَلَمَا وَعَظَهُمُ اللهُ بِهِ أَبْلَغُ مِنْ لِسَاني.,"When Imam Ali Ibn Abu Talib Learned That the Umayyads Blamed Him for Killing Othman, He Said the Following:
The Umayyads’ knowledge of my personality did not desist them for accusing me, nor did my precedence (in accepting Islam) keep these ignorant people from blaming me. Allah’s admonitions are more eloquent than my tongue."
أَنَا حَجِيجُ الْمَارِقِينَ، وَخَصِيمُ الْمُرْتَابِينَ، عَلَى كِتَابِ اللهِ تُعْرَضُ الامْثالُ، وَبِمَا فِي الصدُورِ تُجَازَى الْعِبَادُ!,"I contest against those who break away from Faith and oppose those who entertain doubts. Uncertainties should be placed before Holy Quran, the Book of Allah (for clarification). Certainly, people will be recompensed according to what they have in their hearts."
[ 75 ],Sermon 75
ومن خطبة له (عليه السلام) [في الحث على العمل الصالح],About Preaching and Counseling
رَحِمَ اللهُ عَبْداً سَمِعَ حُكْماً فَوَعَى، وَدُعِيَ إِلَى رَشَاد فَدَنَا، وَأَخَذَ بِحُجْزَةِ هَاد فَنَجَا، رَاقَبَ رَبهُ، وَخَافَ ذَنْبَهُ، قَدمَ خَالِصاً، وَعَمِلَ صَالِحاً، اكْتَسَبَ مَذْخُوراً، وَاجْتَنَبَ مَحْذُوراً، رَمَى غَرَضاً، وَأَحْرَزَ عِوَضاً،,"May Allah bless one who listens to a point of wisdom and retains it. When he is invited to the right path he approaches it. He follows a leader (by catching his waistband) and finds salvation, keeps Allah before his eyes and fears his sins. He performs actions sincerely and acts virtuously, earns treasure of heavenly rewards, avoids vice, aims at (good) objective and reaps recompense."
كابَرَ هَوَاهُ، وَكَذبَ مُناهُ، جَعَلَ الصبْرَ مَطِيةَ نَجَاتِهِ، والتقْوَى عُدةَ وَفَاتِهِ، رَكِبَ الطرِيقَةَ الْغَراءَ، وَلَزِمَ المحَجةَ الْبَيْضَاءَ، اغْتَنَمَ الْمَهَلَ، وَبَادَرَ الاجَلَ، وَتَزَودَ مِنَ الْعَمَلِ.,"He faces his desires and rejects (fake) hopes, makes endurance the means to his salvation and piety the provision for his death. He rides on the path of honor and sticks to the highway of truth. He makes good use of his time and hastens towards the end and takes with him the provision of (good) actions."
[ 76 ],Sermon 76
إِن بَنِي أُمَيةَ لَيُفَوقُونَني تُرَاثَ مُحَمد تَفْوِيقاً، وَاللهِ لَئِنْ بَقِيتُ لُهُمْ لانْفُضَنهُمْ نَفْضَ اللحام الْوِذَامَ الترِبَةَ!,"Banu Umayyah (the Umayyads) are allowing me the inheritance of Muhammad bit by bit. By Allah, if I live I would throw them away as the butcher removes the dust from the dust-covered piece of flesh."
ويروى: «التراب الوَذَمَة»، وهو على القلب. قوله (عليه السلام): «لَيُفَوّقونَني» أي: يعطونني من المال قليلاً قليلاً كفُواق الناقة، وهو الحلبة الواحدة من لبنها. والوِذَامُ: جمع وَذَمة، وهي: الحُزّة من الكرش أوالكبد تقع في التراب فتنفض.,"Sayyid ar-Radi says the following: In one version for “al- widhamu’ taribah” (dust covered piece of flesh) the words Aat- turabulwadhimah (the soil sticking on a piece of flesh) have been shown. That is, for the adjective the qualified noun and for the qualified noun the adjective has been placed. As for the word “layufawwiqunani”, Imam Ali ibn Abu Talib implies that they allow him bit by bit just as a she- camel may be milked a little then its young one may be made to suck milk so that it may be ready to be milked. And “al-widham” is the plural of “wadhamah” which means the piece of stomach or of liver which falls on the ground then the dust is removed from it."
[ 77 ],Sermon 77
ومن كلمات له (عليه السلام) كان يدعوبها,Supplications by Imam Ali ibn Abu Talib :
اللهُم اغْفِرْ لِي مَا أَنْتَ أَعْلَمُ بِهِ مِني، فَإِنْ عُدْتُ فَعُدْ لي بِالْمَغْفِرَةِ. اللهُم اغْفِرْ لِي مَا وَأَيْتُ مِنْ نَفْسِي، وَلَمْ تَجِدْ لَهُ وَفَاءً عِنْدي. اللهُم اغْفِرْ لِي مَا تَقَربْتُ بِهِ إِلَيْكَ [بِلِسَاني]، ثُم خَالَفَهُ قَلْبِي. اللهُم اغْفِرْ لِي رَمَزَاتِ الالْحَاظِ، وَسَقَطَاتِ الالْفَاظِ، وَشَهَوَاتِ الْجَنَانِ، وَهَفَوَاتِ اللسَانِ.,"O Lord! Forgive what You know about me more than I do. If I return (to the sins) You return to forgiveness. My Allah forgive me for
what I had promised to myself but You did not find its fulfillment with me. My Allah forgive me with what I sought nearness to You with my tongue but my heart opposed and did not perform it. My Allah forgive my winking of the eye, vile utterances, desires of the heart and errors of speech."
[ 78 ],Sermon 78
ومن كلام له (عليه السلام) لبعض أصحابه لمّا عزم على المسير إِلى الخوارج، فقال له: يا أمير المؤمنين إن سرت في هذا الوقت، خشيتُ ألا تظفر بمرادك، من طريق علم النجوم، فقال(عليه السلام),"When Imam Ali ibn Abu Talib decided to set out for the battle with the Kharijites1 someone said, “If you set out at this moment then according to astrology I fear you will not be successful in your aim,” whereupon Imam Ali ibn Abu Talib said the following:"
أَتَزْعَمُ أَنكَ تَهْدِي إِلَى الساعَةِ التِي مَنْ سَارَ فِيهَا صُرِفَ عَنْهُ السوءُ؟ وَتُخَوفُ مِنَ الساعَةِ التي مَنْ سَارَ فِيهَا حَاقَ بِهِ الضر؟ فَمَنْ صَدقَكَ بِهذَا فَقَدْ كَذبَ الْقُرْآنَ، وَاسْتَغْنَى عَنِ الاِسْتِعَانَةِ بِاللهِ عزّوجلّ فِي نَيْلِ المحْبُوبِ وَدَفْعِ الْمَكْرُوهِ،,"Do you think you can tell the hour when a man goes out and no evil will befall him or can warn of the time at which if one goes out harm will accrue? Whoever testifies to this, falsifies the Holy Quran and becomes unmindful of Allah in achieving his desired objective and in warding off the undesirable."
وَتَبْتَغِي في قوْلِكَ لِلْعَامِلِ بِأَمْرِكَ أَنْ يُولِيَكَ الْحَمْدَ دُونَ رَبهِ، لانكَ ـ بِزَعْمِكَ ـ أَنْتَ هَدَيْتَهُ إِلَى الساعَةِ التِي نَالَ فِيهَا النفْعَ، وَأَمِنَ الضر!!,You cherish saying this so that he who acts on what you say should praise you rather than Allah because according to your misconception you have guided him about the hour in which he would secure benefit and avoid harm.
ثم أقبل(عليه السلام) على الناس فقال: أَيهَا الناسُ، إِياكُمْ وَتَعَلمَ النجُومِ، إِلا مَا يُهْتَدَى بِهِ في بَر أَوْ بَحْر، فَإِنهَا تَدْعُو إِلَى الْكَهَانَةِ، [و]المُنَجمُ كَالْكَاهِنِ، وَالْكَاهِنُ كَالساحِرِ، وَالساحِرُ كَالْكَافِرِ! وَالْكَافِرُ في النارِ! سِيرُوا عَلَى اسْمِ اللهِ.,"Imam Ali ibn Abu Talib then advanced towards the people and said the following:
O People! Beware of learning the science of stars except that with which guidance is sought on land or sea because it leads to divining and an astrologer is a the Diviner, while the Diviner is like the sorcerer, the sorcerer is like the unbeliever and the unbeliever would be in Hell. Proceed forward in the Name of Allah."
[ 79 ],Sermon 79
ومن كلام له (عليه السلام)بعد فراغه من حرب الجمل، في ذم النساء,"After the Battle of Jamal, Imam Ali Ibn Abu Talib Said the Following about Physical Defects of Women:"
مَعَاشِرَ الناسِ، إِن النسَاءَ نَوَاقِصُ الايمَانِ، نَوَاقِصُ الْحُظُوظِ، نَوَاقِصُ الْعُقُولِ: فَأَما نُقْصَانُ إِيمَانِهِن فَقُعُودُهُن عَنِ الصلاةِ وَالصيَامِ فِي أَيامِ حَيْضِهِن، وَأَما نُقْصَانُ عُقُولِهِن فَشَهَادَةُ امْرَأَتَيْنِ مِنْهُنّ كَشَهَادَةِ الرجُلِ الْوَاحِدِ، وَأَما نُقْصَانُ حُظُوظِهِن فَمَوَارِيثُهُن عَلَى الانْصَافِ مِنْ مَوارِيثِ الرجَالِ;,"O people! Women are deficient in faith, deficient in shares and deficient in intelligence. As regarding the deficiency in their faith, it is their abstention from prayers and fasting during their menstrual period. As regarding deficiency in their intelligence it is because the testimony of two women is equal to that of one man. As for the deficiency of their shares that is because of their share in inheritance being half of men."
فَاتقُوا شِرَارَ النسَاءِ، وَكُونُوا مِنْ خِيَارِهِن عَلَى حَذَر، وَلاَتُطِيعُوهُن فِي المَعْرُوفِ حَتى لاَ يَطْمَعْنَ فِي المُنكَرِ.,So beware of the evils of women. Be on your guard even from those of them who are (reportedly) good. Do not obey them even in good things so that they may not attract you to evils.
[ 80 ],Sermon 80
أَيهَا الناسُ، الزهَادَةُ قِصَرُ الامَلِ، وَالشكْرُ عِنْدَ النعَمِ، والورعُ عِنْدَ الْـمَحَارِمِ، فَإِنْ عَزَبَ ذلِكَ عَنْكُمْ فَلاَ يَغْلِبِ الْحَرَامُ صَبْرَكُمْ، وَلاَ تَنْسَوْا عِنْدَ النعَمِ شُكْرَكُمْ، فَقَدْ أَعْذَرَ اللهُ إِلَيْكُمْ بِحُجَج مُسْفِرَة ظَاهِرَة، وَكُتُب بَارِزَةِ الْعُذْرِ وَاضِحَة.,"O people! Abstinence is to shorten desires, to be thankful for bounties and to keep from prohibitions. If this is possible then (at least) the prohibitions should not overpower your patience. Allah has exhausted the excuse before you through clear, shining arguments and open, bright books."
[ 81 ],Sermon 81
ومن كلام له (عليه السلام) في صفة الدنيا,About the World and its People
مَا أَصِفُ مِنْ دَار أَولُهَا عَنَاءٌ ! وَآخِرُهَا فَنَاءٌ! فِي حَلاَلِهَا حِسَابٌ، وَفِي حَرَامِهَا عِقَابٌ. مَنِ اسْتَغْنَى فِيهَا فُتِنَ، وَمَنِ افْتَقَرَ فِيهَا حَزِنَ، وَمَنْ سَاعَاهَا فَاتَتْهُ، وَمَنْ قَعَدَ عَنْهَا وَاتَتْهُ، وَمَنْ أَبْصَرَ بِهَا بَصرَتْهُ، وَمَنْ أَبْصَرَ إلَيْهَا أَعْمَتْهُ.,"How shall I describe this world whose beginning is grief and whose end is destruction? The lawful actions performed here have to be accounted for, while for the forbidden one there is punishment. Whoever is rich here faces mischief and whoever is poor gets grief. One who hankers after it does not get it. If one keeps away from it then it advances towards him. If one sees through it, it would bestow him sight, but if one has his eye on it then it would blind him."
وإذا تأمل المتأمل قوله (عليه السلام): «وَمَنْ أبْصَرَبِهَا بصّرَتْهُ» وجد تحته من المعنى العجيب، والغرض البعيد، ما لا تُبلغ غايته ولا يدرك غوره، لا سيما إذا قرن إليه قوله: «ومَن أبْصَرَ إليها أعْمَتْهُ»، فإنه يجد الفرق بين «أبصر بها» و«أبصر إليها» واضحاً نيراً عجيباً باهراً!,"Sayyid ar-Radi says the following: “If a thinker thinks over this phrase of Imam Ali ibn Abu Talib waman absara biha bassarat’hu (If one sees through it, it would bestow him sight), he would find the rein a very amazing meaning and far-reaching sense the purpose of which cannot be appreciated and whose aim cannot be understood particularly when he joins it with Imam Ali ibn Abu Talib’s phrase waman absara ilayha a a’matahu (If one has his eye on it, then it would blind him), he would find the difference between absara biha and absara laha, clear, bright, wonderful and shining.”"
[ 82 ],Sermon 82
ومن خطبة له (عليه السلام) وهي من الخطب العجيبة تسمّى «الغراء»,"This Sermon Is Called Al-gharra’, and it Is One of the Most Wonderful Sermons of Imam Ali Ibn Abu Talib :"
"الْحَمْدُ للهِ الذِي عَلاَ بِحَوْلِهِ، ودَنَا بِطَوْلِهِ، مَانِحِ كُل غَنِيمَة وَفَضْل، وَكَاشِفِ كُل عَظِيمَة وَأَزْل. أَحْمَدُهُ عَلَى عَوَاطِفِ كَرَمِهِ، وَسَوَابِغِ ـ نِعَمِهِ، وَأُومِنُ بهَ أَولاً بَادِياً،
وَأَسْتَهْدِيهِ قَرِيباً هَادِياً، وَأَسْتَعِينُهُ قَاهِراً قَادِراً، وَأَتَوَكلُ عَلَيْهِ كَافِياً نَاصِراً.",Praise be to Allah Who is High above all else and is Near (the creation) through His bounty. He is the Giver of all rewards and distinction and Dispeller of all calamities and hardships. I praise Him for His continuous mercy and His copious bounties. I believe in Him as He is the First of all and He is Manifest. I seek guidance from Him as He is Near and is the Guide. I seek His succor as He is Mighty and the Subduer. I depend upon Him as He is the Sufficer and Supporter.
وَأَشْهَدُ أَن مُحَمداً(صلى الله عليه وآله) عَبْدُهُ وَرَسُولُهُ، أَرْسَلَهُ لاِنْفَاذِ أَمْرِهِ، وَإِنْهَاءِ عُذْرِهِ وَتَقْدِيمِ نُذُرِهِ.,"And I testify that Muhammad (blessing of Allah be on him and his progeny) is His slave and His Prophet. He sent him for enforcement of His commands, for exhausting His pleas and for presenting warnings (against eternal punishment)."
[الوصية بالتقوى],Enjoining People to be Pious:
أُوصِيكُمْ عِبَادَ اللهِ بِتَقْوَى اللهِ الذِي ضَرَبَ لَكُمُ الامْثَالَ، وَوَقتَ لَكُمُ الاْجَالَ، وَأَلْبَسَكُمُ الريَاشَ، وَأَرْفَغَ لَكُمُ المَعَاشَ، وَأَحَاطَ بِكُمُ الاحْصَاءَ، وَأَرْصَدَ لَكُمُ الْجَزَاءَ،,O servants of Allah! I admonish you to fear Allah Who has furnished illustrations and Who has timed for you your lives. He has given you the covering of outfit and He has scattered for you livelihood. He has surrounded you with His knowledge. He has ordained rewards.
وَآثَرَكُمْ بِالنعَمِ السوَابغِ، وَالرفَدِ الروافِغِ، وَأَنْذَرَكُمْ بِالْحُجَجِ الْبَوَالِغِ، فَأَحْصَاكُمْ عَدَداً، ووَظفَ لَكُمْ مُدَداً، فِي قَرَارِ خِبْرَة، وَدَارِ عِبْرَة، أَنْتُمْ مُخْتَبَرُونَ فِيهَا، وَمُحَاسِبُونَ عَلَيْهَا.,He has bestowed upon you vast bounties and extensive gifts. He has warned you through far reaching arguments and He has counted you by numbers. He has fixed for you ages (to live) in this place of test and house of instruction. You are tested in this world and have to render an accounting.
[التنفير من الدنيا],Cautioning Against this World:
فَإِن الدنْيَا رَنِقٌ مَشْرَبُهَا، رَدِغٌ مَشْرَعُهَا، يُونِقُ مَنْظَرُهَا، وَيُوبِقُ مَخْبَرُهَا، غُرُورٌ حَائِلٌ، وَضَوْءٌ آفِلٌ، وَظِل زائِلٌ، وَسِنَادٌ مَائِلٌ،,"Certainly this world is a dirty watering place and a muddy source of drinking. Its appearance is attractive and its inside is destructive. It is a delible deception, a vanishing reflection and a bent pillar."
حَتى إِذَا أَنِسَ نَافِرُهَا، وَاطْمَأَن نَاكِرُهَا، قَمَصَتْ بِأَرْجُلِهَا، وَقَنَصَتْ بِأَحْبُلِهَا، وَأَقْصَدَتْ بِأَسْهُمِهَا، وَأَعْلَقَتِ الْمَرْءَ أَوْهَاقَ الْمَنِيةِ قَائِدَةً لَهُ إِلى ضَنْكَ الْمَضْجَعِ، وَوَحْشَةِ الْمَرْجِعِ، ومُعَايَنَةِ الْـمَحَل، وَثَوَابِ الْعَمَلِ، وَكَذلِكَ الْخَلَفُ بِعَقْبِ السلَفِ(11)،,"When its despiser begins to like it and he who is not acquainted with it feels satisfied with it, then it praises and puts down its feet (in joy). It entraps him in its trap, makes him the target of its arrows and puts round his neck the rope of death taking him to the narrow grave and fearful abode in order to show him his place of stay and the recompense of his acts. This goes on from generation to generation."
لاَتُقْلِعُ الْمَنِيةُ اخْتِرَاماً، وَلاَيَرْعَوِي الْبَاقُونَ اجْتِرَاماً، يَحْتَذُون مِثَالاً، وَيَمْضُونَ أَرْسَالاً، إِلَى غَايَةِ الانْتِهَاءِ، وَصَيورِ الْفَنَاءِ.,"Neither death stops from cutting them asunder nor do the survivors keep aloof from committing sins. Death and Resurrection:
They are emulating each other and proceeding in groups towards the final objective and the rendezvous of death,"
"حَتى إِذَا تَصَرمَتِ الامُورُ، وَتَقَضتِ الدهُورُ، وَأَزِفَ النشُورُ، أَخْرَجَهُمْ مِنْ ضَرَائِحِ الْقُبُورِ، وَأَوْكَارِ الطيُورِ، وَأَوْجِرَةِ السبَاعِ، وَمَطَارِحِ الْمَهَالِكِ، سِرَاعاً إِلَى أَمْرِهِ، مُهْطِعِينَ إِلَى مَعَادِهِ، رَعِيلاً صُمُوتاً(11)، قِيَاماً
صُفُوفاً،","till when matters come to a close, the world dies and resurrection draws near. Allah will take them out from the corners of the graves, the birds’ nests, the beasts’ dens and the centers of death. They will hasten towards His command and run towards the place fixed for their final return group by group, quiet, standing and arrayed in rows."
يَنْفُذُهُمُ الْبَصَرُ، وَيُسْمِعُهُمُ الداعِي، عَلَيْهِمْ لَبُوسُ الاسْتِكانَةِ، وَضَرَعُ الاسْتِسْلاَمِ وَالذلةِ،,They will be within Allah’s sight and He will hear everyone whom He calls. They will be wearing the outfit of helplessness and the covering of submission and indignity.
قَدْ ضَلتِ الْحِيَلُ، وانْقَطَعَ الامَلُ، وَهَوَتِ الافْئِدَةُ كَاظِمَةً، وَخَشَعَتِ الاصْوَاتُ مُهَيْنِمَةً، وَأَلْجَمَ الْعَرَقُ، وَعَظُمَ الشفَقُ، وَأُرْعِدَتِ الاسْمَاعُ لِزَبْرَةِ الداعِي إِلَى فَصْلِ الْخِطَابِ، وَمُقَايَضَةِ الْجَزَاءِ، وَنَكَالِ الْعِقَابِ، وَنَوَالِ الثوَابِ.,"(At this time) contrivances will disappear, desires will be cut, hearts will quietly sink, voices will be curbed, sweat will choke the throat, fear will increase and ears will resound with the thundering voice of the announcer calling them towards final judgement, awarding recompense, striking with punishment and paying rewards."
عِبَادٌ مَخْلُوقُونَ اقْتِدَاراً، وَمَرْبُوبُونَ اقْتِسَاراً، وَمَقْبُوضُونَ احْتِضَاراً، وَمُضَمنُونَ أَجْدَاثاً، وَكَائِنُونَ رُفَاتاً، وَمَبْعُوثُونَ أَفْرَاداً، وَمَدِينُون جَزَاءً، وَمُمَيزُونَ حِسَاباً ; قَدْ أُمْهِلُوا في طَلَبِ الْـمَخْرَجِ، وَهُدُوا سَبِيلَ الْمَنْهَجِ، وَعُمرُوا مَهَلَ الْمُسْتَعْتِبِ،,"People have been created as a proof of (His) power. They have been brought up with authority, they are made to die through pangs and placed in graves where they turn into crumbs. Then they will be resurrected one by one, awarded their recompense and will have to account for their actions, each one separately. They had been allowed time to seek deliverance, had been shown the right path and had been allowed to live and seek favors."
وَكُشِفَتْ عَنْهُمْ سُدَفُ الريَبِ، وَخُلوا لمِضْماَرِ الْجِيَادِ، وَرَوِيةِ الارْتِيَادِ، وَأَنَاةِ الْمُقْتَبِسِ الْمُرْتَادِ، فِي مُدةِ الاجَلِ، وَمُضْطَرَبِ الْمَهَلِ.,"The darkness of doubts had been removed. They had been let free in this period of life as a training place in order to make preparation for the race on the Day of Judgement, to search for the objective with thoughtfulness, to get time necessary to secure benefits and provide for the next place of stay."
فَيَا لَهَا أَمْثَالاً صَائِبَةً، وَمَوَاعِظَ شَافِيَةً، لَوْ صَادَفَتْ قُلُوباً زاكِيَةً، وَأَسْمَاعاً وَاعِيَةً، وَآرَاءً عَازِمَةً، وَأَلْبَاباً حَازِمَةً! فَاتقُوا اللهَ تَقِيةَ مَنْ سَمِعَ فَخَشَعَ، وَاقْتَرَفَ فَاعْتَرَفَ، وَوَجِلَ فَعَمِلَ،,"How appropriate are these illustrations and effective admonitions provided they are received by pure hearts, open ears, firm views and sharp wits. Fear Allah like him who listened (from good advice) and bowed before it, when he committed sin he admitted it, when he felt fear he acted virtuously."
وَحَاذَرَ فَبَادَرَ، وَأَيْقَنَ فَأَحْسَنَ، وَعُبرَ فَاعْتَبَرَ، وَحُذرَ [فَحَذِرَ، وَزُجِرَ ]فَازْدَجَرَ، وَأَجَابَ فأَنَابَ، وَرَاجَعَ فَتَابَ، وَاقْتَدَى فَاحْتَذَى، وَأُرِيَ فَرَأَى، فَأَسْرَعَ طَالِباً، وَنَجَا هَارِباً،,"When he apprehended he hastened (towards good deeds), when he believed he performed virtuous acts, when he was asked to take lesson (from the happenings of this world) he learned. When he was asked to desist he abstained (from evil), when he responded to the call (of Allah) he leaned (towards him), when he turned back (to evil) he repented, when he followed he almost imitated and when he was shown (the right path) he saw it.
Such a man was busy in search of truth and got rid (of the worldly evils) by running away."
"فَأَفَادَ ذَخِيرَةً، وَأَطَابَ سَرِيرَةً، وَعَمرَ مَعَاداً، وَاسْتَظْهَرَ زَاداً لِيَوْمِ رَحِيلِهِ وَوَجْهِ سَبِيلِهِ، وَحَالِ حَاجَتِهِ،
وَمَوْطِنِ فَاقَتِهِ، وَقَدمَ أَمَامَهُ لِدَارِ مُقَامِهِ.","He collected provision (of good deeds) for himself, purified his inner self, built for the next world and took provision for the day of his departure, keeping in view his journey, his requirement and the status of his need. He sent ahead for the abode of his stay (in the next world)."
فَاتقُوا اللهَ عِبَادَ اللهِ جِهَةَ مَا خَلَقَكُمْ لَهُ، وَاحْذَرُوا مِنْهُ كُنْهَ مَا حَذرَكُمْ مِنْ نَفْسِهِ، وَاسْتَحِقوا مِنْهُ مَا أَعَد لَكُمْ بِالتنَجزِ لِصِدْقِ مِيعَادِهِ، وَالْحَذَرِ مِنْ هَوْلِ مَعَادِهِ.,"O servants of Allah!, fear Allah keeping in view the reason why He created you and be afraid of Him to the extent He has advised you to do. Make yourself deserve what He has promised you, by having confidence in the truth of His promise and entertaining fear for the Day of Judgement."
منها: [في التذكير بضروب النعم],Part of the Same Sermon: Reminding People of Allah’s Bounties
جَعَلَ لَكُمْ أسْمَاعاً لِتَعِيَ مَا عَنَاهَا، وَأَبْصَاراً لِتَجْلُوَ عَنْ عَشَاهَا، وَأَشْلاَءً جَامِعَةً لاعْضَائِهَا، مُلاَئِمَةً لاحْنَائِهَا في تَرْكِيبِ صُوَرِهَا، وَمُدَدِ عُمُرِهَا، بِأَبْدَان قَائِمَة بِأَرْفَاقِهَا، وَقُلُوب رائِدَة لارْزَاقِهَا، فِي مُجَللاَتِ نِعَمِهِ، وَمُوجِبَاتِ مِنَنِهِ، وَحَوَاجِزِ عَافِيَتِهِ.,"He has made for you ears to preserve what is important, eyes to have sight in place of blindness and limbs which consist of many (smaller) parts, whose curves are in proportion with the molding of their shapes and lengths of their ages. He has also given you bodies that sustain themselves and hearts that are busy in search of their food, besides other big bounties, obliging the bestowing (of His blessings) and a fortress of safety."
وَقَدرَ لَكُمْ أَعْمَاراً سَتَرَهَا عَنْكُمْ، وَخَلفَ لَكُمْ عِبَراً مِنْ آثَارِ الْمَاضِينَ قَبْلَكُمْ، مِنْ مُسْتَمْتَعِ خَلاَقِهِمْ، وَمُسْتَفْسَحِ خَنَاقِهِمْ. أَرْهَقَتْهُمُ الْمَنَايَا دُونَ الاْمَالِ، وَشَذبَهمْ عَنْهَا تَخَرمُ الاْجَالِ، لَمْ يَمْهَدُوا فِي سَلاَمَةِ الابْدَانِ، وَلَمْ يَعْتَبِرُوا فِي أُنُفِ الاوَانِ.,"He has fixed for you ages that are not known to you. He has retained for you remains of the past people for your instruction. Those people enjoyed themselves fully and were completely unhampered. Death overtook them before (satisfaction of) their desires, from which the hands of death separated them. They did not provide for themselves during the health of their bodies nor take lessons during the stages of youth."
فَهَلْ يَنْتَظِرُ أَهْلُ بَضَاضَةِ الشبَابِ إِلا حَوَانِيَ الْهَرَمِ؟ وَأَهْلُ غَضَارَةِ الصحةِ إِلا نَوَازِلَ السقَمِ؟ وَأَهْلُ مُدةِ الْبَقَاءِ إِلا آوِنَةَ الْفَنَاءِ؟ مَعَ قُرْبِ الزيَالِ، وَأُزُوفِ الانتِقَالِ، وَعَلَزِ الْقَلَقِ، وَأَلَمِ الْمَضَضِ، وَغُصَصِ الْجَرَضِ، وَتَلَفتِ الاِسْتِغَاثَةِ بِنُصْرَةِ الْحَفَدَةِ وَالاقْرِبَاءِ، وَالاعِزةِ وَالْقُرَنَاءِ!,"Are these people who are in youth waiting for the back-bending of old age, those enjoying fresh health waiting for ailments and these living persons looking for the hour of death? When the hour of departure comes closer, the journey is at hand with pangs of grief and trouble. When the suffering of sorrows, suffocation of saliva and the time would arrive for calling relations and friends for help and changing sides on the bed,"
فَهَلْ دَفَعَتِ الاقَارَبُ، أَوْ نَفَعَتِ النوَاحِبُ؟ وَقَدْ غُودِرَ فِي مَحَلةِ الامُوَاتِ رَهِيناً، وَفِي ضِيقِ الْمَضْجَعِ وَحِيداً، قَدْ هَتَكَتِ الْهَوَام جِلْدَتَهُ، وَأَبْلَتِ النوَاهِكُ(11) جِدتَهُ،,"could then thenear ones stop death, or themourning women do any good? He would rather be left alone in the graveyard confined to thenarrow corner of his grave. His skin has been pierced all over by reptiles and his freshness has been destroyed by these tribulations."
وَعَفَتِ(12) الْعَوَاصِفُ آثَارَهُ، وَمَحَا الْحَدَثَانُ مَعَالِمَهُ، وَصَارَتِ الاجْسَادُ شَحِبَةً بَعْدَ بَضتِهَا، وَالْعِظَامُ نَخِرَةً بَعْدَ قُوتِهَا، وَالارْوَاحُ مُرْتَهَنَةً بِثِقَلِ أَعْبَائِهَا مُوقِنَةً بَغَيْبِ أَنْبَائِهَا، لاَ تُسْتَزَادُ مِنْ صَالِحِ عَمَلِهَا، وَلاَ تُسْتَعْتَبُ مِنْ سَيىءِ زَلَلِهَا !,Storms have removed his traces and calamities have obliterated even his signs. Fresh bodies have turned thin and withe red and bones have become rotten. The spirits are burdened with the weight of sins and have become conscious of the unknown things. But now neither the good deeds can be added to nor evil acts can be atoned for by repentance.
أَوَلَسْتُمْ أَبْنَاءَ الْقَوْمِ وَالابَاءَ، وَإِخْوَانَهُمْ وَالاقْرِبَاءَ؟ تَحْتَذُونَ أَمْثِلَتَهُمْ، وَتَرْكَبُونَ قِدتَهُمْ، وَتَطَؤُونَ جَادتَهُمْ ؟! فَالْقُلُوبُ قَاسِيَةٌ عَنْ حَظهَا، لاَهِيَةٌ عَنْ رُشْدِهَا، سَالِكَةٌ في غَيْرِ مِضْمارِهَا! كَأَن الْمَعْنِي سِوَاهَا، وَكَأَن الرشْدَ في إحْرَازِ دُنْيَاهَا.,"Are you not sons, fathers, brothers and relations of these dead and will you not follow their footsteps and pass by their paths? But hearts are still unmoved, heedless of guidance and moving on wrong lines, as though the addressee is someone else and the correct way is to amass worldly gains."
[التحذير من هول الصراط],Prepare Yourself for the Day of Judgement:
وَاعْلَمُوا أَن مَجَازَكُمْ عَلَى الصراطِ وَمَزَالِقِ دَحْضِهِ، وَأَهَاوِيلِ زَلَلِهِ، وَتَارَاتِ أَهْوَالِهِ; فَاتقُوا اللهَ تَقِيةَ ذِي لُب شَغَلَ التفَكرُ قَلْبَهُ، وَأَنْصَبَ الْخَوْفُ بَدَنَهُ،,"And be informed that you have to pass over the pathway (of Sirat) where steps waver, feet slip, and there are fearful dangers at every step. O servants of Allah! Fear Allah like the fearing of a wise man whom the thought (of next world) has turned away from other matters. The fear (of Allah) has afflicted his body with trouble and pain,"
وَأَسْهَرَ التهَجدُ غِرَارَ نَوْمِهِ، وَأَظْمَأَ الرجَاءُ هَوَاجِرَ يَوْمِهِ، وَظَلَفَ الزهْدُ شَهَوَاتِهِ، وَأَوْجَفَ الذكْرُ بِلِسَانِهِ، وَقَدمَ الْخَوْفَ لامَانِهِ، وَتَنَكبَ المخَالِجَ عَنْ وَضَحِ السبِيلِ،,"his engagement in the night prayer has turned even his short sleep into awakening, hope (of eternal recompense) keeps him thirsty in the day, abstention has curbed his desires and remembrance of Allah is ever moving his tongue. He entertains fear before dangers. He avoids uneven ways in favor of clear ones."
وَسَلَكَ أَقْصَدَ المَسَالِكَ إِلَى النهْجِ الْمَطْلُوبِ; وَلَمْ تَفْتِلْهُ فَاتِلاَتُ الْغُرُورِ، وَلَمْ تَعْمَ عَلَيْهِ مُشْتَبِهَاتُ الامُورِ، ظَافِراً بِفَرْحَةِ الْبُشْرَى، وَرَاحَةِ النعْمَى، في أَنْعَمِ نَوْمِهِ، وَآمَنِ يَوْمِهِ. قَدْ عَبَرَ مَعْبَرَ الْعَاجِلَةِ حَمِيداً، وَقَدمَ زَادَ الاْجِلَةِ سَعِيداً،,"He follows the shortest route to secure his purpose, wishfulness does not twist his thinking and ambiguities do not blind his eyes. He enjoys deep sleep and passes his day happily because of the happiness of good tidings and pleasure of (eternal bounties). He passes the pathway of this world in a praiseworthy manner. He reaches the Hereafter with virtues."
وَبَادَرَ مِنْ وَجَل، وَأَكْمَشَ فِي مَهَل، وَرَغِبَ فِي طَلَب، وَذَهَبَ عَنْ هَرَب، وَرَاقَبَ فِي يَوْمِهِ غَدَهُ، وَنَظَرَ قُدُماً أَمَامَهُ. فَكَفَى بِالْجَنةِ ثَوَاباً وَنَوَالاً، وَكَفى بَالنارِ عِقَاباً وَوَبَالاً! وَكَفَى بِاللهِ مُنْتَقِماً وَنَصِيراً! وَكَفَى بِالكِتَابِ حَجيجاً وَخَصِيماً !,"He hastens (towards virtue) out of fear (for vice). He moves briskly during the short time (of life in this world). He devotes himself in seeking (eternal good), he runs away from evil. During today he is mindful of tomorrow and keeps the future in his view. Certainly Paradise is the best reward and achievement, which hell is appropriate punishment and suffering. Allah is the best Avenger and Helper and the Holy Quran is the best argument and the best to confront (them)."
[الوصية بالتقوى],Warning Against Satan:
أُوصِيكُمْ بِتَقْوَى اللهِ الذِي أَعْذَرَ بِمَا أَنْذَرَ، وَاحْتَج بِمَا نَهَجَ، وَحَذرَكُمْ عَدُوّاً نَفَذَ فِي الصدُورِ خَفِيّاً، وَنَفَثَ فِي الاذَانِ نَجِيّاً، فَأَضَل وَأَرْدَى، وَوَعَدَ فَمَنى،,"I enjoin upon you fear of Allah Who has left no excuse against what He has warned, has exhausted argument (of guidance) about the (right) path He has shown. He has warned you of the enemy that steals into hearts and stealthily speaks into ears and thereby misguides and brings about destruction, makes (false) promises and keeps under wrong impression."
أَمْ هذَا الذِي أَنْشَأَهُ فِي ظُلُمَاتِ الارْحَامِ، وَشُغُفِ الاسْتَارِ، نُطْفَةً دِفاقاً، وَعَلَقَةً مِحَاقاً، وَجَنِيناً وَرَاضِعاً، وَوَلِيداً وَيَافِعاً. ثُم مَنَحَهُ قَلْباً حَافِظاً، وَلِساناً لاَفِظاً، وَبَصَراً لاَحِظاً، لِيَفْهَمَ مُعْتَبِراً، وَيُقَصرَ مُزْدَجِراً;,"Or look at man whom Allah has created in the dark wombs and layers of curtains an from what was overflowing semen, then a shapeless clot, then embryo, then a suckling infant, then a child then a fully grown young man. Then He gave him heart with a memory, a tongue to talk and eyes to see with in order that he may take lesson (from whatever is around him), understand, follow the admonition and abstain from evil."
حَتى إِذَا قَامَ اعْتِدَالُهُ، وَاسْتَوَى مِثالُهُ، نَفَرَ مُسْتَكْبِراً، وَخَبَطَ سَادِراً، مَاتِحاً فِي غَرْبِ هَوَاهُ، كَادِحاً سَعْياً لِدُنْيَاهُ، فِي لَذاتِ طَرَبِهِ، وَبَدَوَاتِ أَرَبِهِ; لاَ يَحْتَسِبُ رَزِيةً، وَلاَ يَخْشَعُ تَقِيةً ;,"When he attained the normal growth and his structure gained its average development, he fell in self-conceit and became perplexed. He drew buckets of desires, became immersed in fulfilling his wishes for pleasures of the world and his (sordid) aims. He did not fear any evil nor became frightened of any apprehension."
فَمَاتَ فِي فِتْنَتِهِ غَرِيراً، وَعَاشَ فِي هَفْوَتِهِ أسيراً، لَمْ يُفِدْ عِوَضاً، وَلَمْ يَقْضِ مُفْتَرَضاً. دَهِمَتْهُ فَجَعَاتُ الْمَنِيةِ فِي غُبرِ جِمَاحِهِ، وَسَنَنِ مِرَاحِهِ،,He died infatuated with his vices. He spent his short life in rubbish pursuits. He earned no reward nor did he fulfil any obligation. Fatal illness overtook him while he was still in his enjoyments and perplexed him.
فَظَل سَادِراً، وَبَاتَ سَاهِراً فِي غَمَرَاتِ الاْلاَمِ، وَطَوَارِقِ الاوْجَاعِ والاسْقَامِ، بَيْنَ أَخ شَقِيق، وَوَالِد شَفِيق، وَدَاعِيَة بِالْوَيْلِ جَزَعاً، وَلاَدِمَة لِلصدْرِ قَلَقاً. وَالْمَرءُ فِي سَكْرَة مُلْهِية، وَغَمْرَة كَارِثَة، وَأَنة مُوجِعَة، وَجَذْبَة مُكْرِبَة وَسَوْقَة مُتْعِبَة.,"He passed the night in the wakefulness of the hardships of grief and the pricking of pains and ailments. He suffered in the presence of real brother, loving father, wailing mother and crying sister, while he himself was under a maddening uneasiness, serious senselessness, fearful cries, suffocating pains, anguish of suffocating sufferings and the pangs of death."
ثُم أُدْرِجَ فِي أَكْفَانِهِ مُبْلِساً، وَجُذِبَ مُنْقَاداً سَلِساً، ثُم أُلْقِيَ عَلَى الاعَوادِ رَجِيعَ وَصِب، وَنِضْوَ سَقَم، تَحْمِلُهُ حَفَدَةُ(11) الْوِلْدَانِ، وَحَشَدَةُ الاخْوَانِ، إِلَى دَارِ غُرْبَتِهِ، وَمُنْقَطَعِ زَوْرَتِهِ ; حَتى إِذَا انْصَرَفَ الْمُشَيعُ، وَرَجَعَ الْمُتَفَجعُ أُقْعِدَ فِي حُفْرَتِهِ نَجِيّاً لِبَهْتَةِ السؤَالِ، وَعَثْرَةِ الامْتِحَانِ.,"Thereafter, he was clad in the shroud while he remained quiet and thoroughly submissive to others. Then he was placed on planks in such a state that he had been down-trodden by hardships and thinned by ailments. The crowd of young men and helping brothers carried him to his house of loneliness where all connections of visitors are severed. Thereafter those who accompanied him went away and those who were wailing for him returned. He was made to sit in his grave for a terrifying questioning and a slippery examination."
وَأَعْظَمُ مَاهُنَالِكَ بَلِيةً نُزُلُ الْحَمِيم، وَتَصْلِيَةُ الْجَحِيمِ، وَفَوْرَاتُ السعِيرِ، وَسَوْراتُ السعِيرِ، لاَ فَتْرَةٌ مُرِيحَةٌ، وَلاَ دَعَةٌ مُزِيحَةٌ، وَلاَ قُوةٌ حَاجِزَةٌ، وَلاَ مَوْتَةٌ نَاجِزَةٌ، وَلاَ سِنَةٌ مُسَليَةٌ، بَيْنَ أَطْوَارِ الْمَوْتَاتِ، وَعَذَابِ الساعَاتِ! إنّا للهِ وَإنّا إليهِ راجعُونَ! إِنا بِاللهِ عَائِذُونَ!,"The great calamity of that place is the hot water and entry into Hell, flames of eternal Fire and intensity of blazes. There is no resting period, no gap for ease, no power to intervene, no death to bring about solace and no sleep to make him forget pain. He rather lies under several kinds of deaths and moment-to-moment punishment. We seek refuge with Allah."
عِبَادَ اللهِ، [أَيْنَ] الذِينَ عُمرُوا فَنَعِمُوا، وَعُلمُوا فَفَهِمُوا، وَأُنْظِرُوا فَلَهَوْا، وَسُلمُوا فَنَسُوا؟ أُمْهِلُوا طَوِيلاً، وَمُنِحُوا جَميِلاً، وَحُذرُوا ألِيماً، وَوُعِدُوا جَسِيماً! احْذَرُوا الذنُوبَ الْمُوَرطَةَ، وَالْعُيُوبَ الْمُسْخِطَةَ.,"O servants of Allah! where are those who were allowed (long) ages to live and they enjoyed bounty? they were taught and they learned. They were given time and they passed it in vain. They were kept healthy and they forgot (their duty). They were allowed a long period (of life), were handsomely provided, were warned of grievous punishment and were promised big rewards. You should avoid sins that lead to destruction and vices that attract the wrath (of Allah)."
أُولِي الابْصَارِ والاسْمَاعِ، وَالْعَافِيَةِ وَالمَتَاعِ، هَلْ مِنْ مَنَاص أَوْ خَلاَص، أَوْ مَعَاذ أَوْ مَلاَذ، أَوْ فِرَار أَوْ مجاز أوْ مَحَار ! أَمْ لاَ؟ (فَأَنى تُؤْفَكُونَ) ! أَمْ أَيْنَ تُصْرَفُونَ! أَمْ بِمَاذَا تَغْتَرونَ؟ وَإِنمَا حَظ أَحَدِكُمْ مِنَ الارْضِ، ذَاتِ الطولِ وَالْعَرْضِ، قِيدُ قَدهِ، مُتَعَفراً عَلى خَدهِ!,"O people who possess eyes and ears, health and wealth! Is there any place of protection, any shelter of safety, or asylum or haven, or occasion to run away or to come back (to this world) ? If not, Ahow are you then turned away (Holy Quran, 6: 95; 10: 34; 35: 3; 40: 62) and whither are you averting? By what things have you been deceived? Certainly, the share of everyone of you from this earth is just a piece of land equal to his owns stature and size where he would lie on his cheeks covered with dust. The present is an opportune moment for acting."
الاْنَ عِبَادَ اللهِ وَالْخِنَاقُ مُهْمَلٌ، وَالروحُ مُرْسَلٌ، فِي فَيْنَةِ الاِرْشَادِ، وَرَاحَةِ الاجْسَادِ، [وَبَاحَةِ الاحْتِشَادِ]، وَمَهَلِ الْبَقِيةِ، وَأُنُفِ الْمَشِيةِ، وَإِنْظَارِ التوْبَةِ، وَانْفِسَاحِ الْحَوْبَةِ,"O servants of Allah! Since the neck is free from the loop and spirit is also unfettered, now you have time for seeking guidance. You are in ease of body; you can assemble in crowds, the rest of life is before you; you have opportunity of acting by will; there is opportunity for repentance and peaceful circumstances."
قَبْلَ الضنْكِ وَالْمَضِيقِ، وَالروْعِ وَالزهُوقِ، وَقَبْلَ قُدُومِ الْغَائِبِ المُنتَظَرِ(11)، وَإِخْذَةِ الْعَزِيزِ الْمُقْتَدِرِ.,"(But you should act) before you are overtaken by narrow circumstances and distress, or fear and weakness, before the approach of the awaited death and before seizure by the Almighty, the Powerful."
وفي الخبر: أنّه(عليه السلام) لمّا خطب بهذه الخطبة اقشعرت لها الجلود، وبكت العيون، ورجفت القلوب. ومن الناس من يسمي هذه الخطبة: «الغراء».,"Sayyid ar-Radi says the following: “It is related that when Imam Ali ibn Abu Talib delivered this sermon people began to tremble, tears flowed from their eyes and their hearts were frightened. Some people call this sermon the Brilliant Sermon (al-Khutbatul-Gharra’).”"
[ 83 ],Sermon 83
ومن كلام له (عليه السلام) في ذكر عمروبن العاص,About Amr ibn al-As
عَجَباً لاِبْنِ النابِغَةِ ! يَزْعُمُ لاهْلِ الشامِ أَن فِي دُعَابَةً، وَأَني امْرُؤٌ تِلْعَابَةٌ : أُعَافِسُ وَأُمَارِسُ ! لَقَدْ قَالَ بَاطِلاً، وَنَطَقَ آثِماً. أَمَا ـ وَشَر الْقَوْلِ الْكَذِبُ ـ إِنهُ لَيَقُولُ فَيَكْذِبُ، وَيَعِدُ فَيُخْلِفُ، وَيُسْأَلُ فَيَبْخَلُ، وَيَسْأَلُ فَيُلْحِفُ، وَيَخُونُ الْعَهْدَ، وَيَقْطَعُ الال ;,"I am surprised at the son of an-Nabighah that he says among the people of Syria that I am a jester and that I am engaged in frolic and fun. He said wrong and spoke sinfully. Beware, the worst speech is what is untrue. He speaks and lies. He promises and breaks the promise. He begs and sticks, but when someone begs from him he withholds miserly. He betrays the pledge and ignores kinship."
فَإِذَا كَانَ عِنْدَ الْحَرْبِ فَأَي زَاجِر وَآمِر هُوَ! مَا لَمْ تَأْخُذِ السيُوفُ مَآخِذَهَا، فَإِذَا كَانَ ذلِكَ كَانَ أَكْبَرُ مَكيدَتِهِ أَنْ يَمْنَحَ الْقَوْمَ سُبتَهُ.,"When in a battle, he commands and admonishes but only until the swords do not come into action. When such a moment arrives his great trick is to turn naked
before his adversary."
أَمَا واللهِ إِني لَـيَمْنَعُنِي مِنَ اللعِبِ ذِكْرُ الْموْتِ، وَإِنهُ ليمَنَعُهُ مِنْ قَوْلِ الْحَق نِسْيَانُ الاْخِرَةِ، إِنهُ لَمْ يُبَايعْ مُعَاوِيَةَ حَتى شَرَطَ لَهُ أَنْ يُؤْتِيَهُ أَتِيةً، وَيَرْضَخَ لَهُ عَلَى تَرْكِ الدينِ رَضِيخَةً.,"By Allah, surely the remembrance of death has kept me away from fun and play while obliviousness about the Hereafter has prevented him from speaking truth. He has not sworn allegiance to Mu’awiyah without purpose; but has beforehand got him to agree that he would have to pay its price and gave him an award for forsaking religion."
[ 84 ],Sermon 84
ومن خطبة له (عليه السلام) [وفيها صفات ثمان من صفات الجلال],About the Perfection of Allah and Counseling
وَأَشْهَدُ أَنْ لاَ إِلهَ إِلا اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ: الاولُ لاَ شَيْءَ قَبْلَهُ، وَالاخِرُ لاَ غَايَةَ لَهُ، لاَ تَقَعُ الاوْهَامُ لَهُ عَلى صِفَة، وَلاَ تُعْقَدُ الْقُلُوبُ مِنْهُ عَلَى كَيْفِية، وَلاَ تَنَالُهُ التجْزِئَةُ وَالتبْعِيضُ، وَلاَ تُحِيطُ بِهِ الابْصَارُ وَالْقُلُوبُ.,"I testify that there is no god but Allah, He is One and there is no partner with Him. He is the First, such that nothing was before Him. He is the Last, such that there is no limit for Him. Imagination cannot catch any of His qualities. Hearts cannot entertain belief about His nature. Analysis and division cannot be applied to Him. Eyes and hearts cannot compare Him."
منها: فَاتعِظُوا عِبَادَ اللهِ بِالعِبَرِ النوَافِعِ، وَاعْتَبِرُوا بِالاْي السوَاطِعِ، وَازْدَجِرُوا بِالنذُرِ الْبَوَالِغِ، وَانْتَفِعُوا بِالذكْرِ وَالْمَوَاعِظِ،,Part of the Same Sermon: O servants of Allah! Take lesson from useful items of instruction and shining indications. Be cautioned by effective items of warning. Get benefit from preaching and admonition.
فَكَأَنْ قَدْ عَلِقَتْكُمْ مَخَالِبُ الْمَنِيةِ، وَانْقَطَعَتْ مِنْكُمْ عَلاَئِقُ الامْنِيةِ، وَدَهِمَتْكُمْ مُفْظِعَاتُ الامُورِ، وَالسيَاقَةُ إِلى الْوِرْدِ المَوْرُودِ، (وَكُل نَفْس مَعَهَا سَائِقٌ وَشَهِيدٌ): سَائِقٌ يَسُوقُهَا إِلَى مَحْشَرِهَا; وَشاهِدٌ يَشْهَدُ عَلَيْهَا بِعَمَلِهَا.,"It is as though the claws of death are pressed in you, the connection of hope and desires has been cut asunder, hard affairs have befallen you and your march is towards the place where everyone has to go, namely death. Hence, with every person there is a driver and a witness (Holy Quran, 50: 21). The driver drives him towards resurrection while the witness furnishes testimony about his deeds."
منها: في صفة الجنّة,Part of the same sermon (about Paradise):
دَرَجَاتٌ مُتَفَاضِلاَتٌ، وَمَنَازِلُ مُتَفَاوِتَاتٌ، لاَ يَنْقَطِعُ نَعِيمُهَا، وَلاَ يَظْعَنُ مُقِيمُهَا، وَلاَ يَهْرَمُ خَالِدُهَا، وَلاَ يَبْأَسُ سَاكِنُهَا.,"In Paradise, there are high classes and different abodes. Its boundary never ends. He who stays in it will never depart from it. He who is endowed with everlasting abode in it will not get old and its resident will not face want."
[ 85 ],Sermon 85
قَدْ عَلِمَ السرائِرَ، وَخَبَرَ الضمائِرَ، لَهُ الاحَاطَةُ بِكُل شَيْء، وَالْغَلَبَةُ لِكُل شَيْء، وَالْقُوةُ عَلى كُل شَيْء.,Allah knows hidden matters and is aware of inner feelings. He encompasses everything. He has control over everything and power over everything.
فَلْيَعْمَلِ الْعَامِلُ مِنْكُمْ فِي أَيامِ مَهَلِهِ، قَبْلَ إِرْهَاقِ أَجَلِهِ، وَفِي فَرَاغِهِ قَبْلَ أَوَانِ شُغُلِهِ، وَفِي مُتَنَفسِهِ قَبْلَ أَنْ يُؤْخَذَ بِكَظَمِهِ، وَلْـيُمَهدْ لِنَفْسِهِ وَقَدَمِهِ، وَلْيَتَزَودْ مِنْ دَارِ ظَعْنِهِ لِدَارِ إِقَامَتِهِ.,"Everyone of you should do whatever he has to do during his days of life before the approach of death. In its leisure before his occupation and during the breathing of his breath before it is overtaken by suffocation, he should provide for himself and his journey and should collect provisions from his place of halt for his place of stay."
فَاللهَ اللهَ أَيهَا الناسُ، فِيَما اسْتَحْفَظَكُمْ مِنْ كِتَابِهِ، وَاسْتَوْدَعَكُمْ مِنْ حُقُوقِهِ، فَإِن اللهَ سُبْحَانَهُ لَمْ يَخْلُقْكُمْ عَبَثاً، وَلَمْ يَتْرُكْكُمْ سُدىً، وَلَمْ يَدَعْكُمْ فِي جَهَالَة وَلاَ عَمىً، قَدْ سَمى آثَارَكُمْ، وَعَلِمَ أعْمَالَكُمْ، وَكَتَبَ آجَالَكُمْ، وَأَنْزَلَ عَلَيْكُمُ (الْكِتَابَ تِبْيَاناً)،,"So remember Allah, O people! about what He has asked you in His Book to take care of and about His rights that He has entrusted to you. Verily, Allah has not created you in vain nor left you unbridled nor let you alone in ignorance and gloom. He has defined what you should leave behind, taught you your acts, ordained your death and sent down the Book (Holy Quran) explaining everything (Holy Quran, 16: 89)."
وَعَمرَ فِيكُمْ نَبِيهُ أَزْمَاناً، حَتى أَكْمَلَ لَهُ وَلَكُمْ ـ فِيَما أنْزَلَ مِنْ كِتَابِهِ ـ [دِينَهُ] الذِي رَضِيَ لِنفْسِهِ، وَأَنْهَى إِلَيْكُمْ ـ عَلَى لِسَانِهِ ـ مَحَابهُ مِنَ الاعْمَالِ وَمَكَارِهَهُ، وَنَوَاهِيَهُ وَأَوَامِرَهُ، فَأَلقَى إِلَيْكُمُ الْمِعْذِرَةَ، وَاتخَذَ عَلَيْكُمُ الْحُجةَ، وَقَدمَ إِلَيْكُمْ بِالْوَعِيدِ، وَأَنْذَرَكُمْ بَيْنَ يَدَيْ عَذَاب شَديد.,"He has made His Prophet live among you for a long time till He completed for him and for you a message sent through the Holy Quran—namely the religion liked and clarified through him His good and evil acts, His prohibitions and His commands. He placed before you His arguments and exhausted his excuses upon you. He put forth to you His promises and warned you of severe retribution."
فَاسْتَدْرِكُوا بَقِيةَ أَيامِكُمْ، وَاصْبِرُوا لَهَا أَنْفُسَكُمْ، فَإِنهَا قَلِيلٌ فِي كَثِيرِ الايامِ التِى تَكُونُ مِنْكُم فِيهَاالْغَفْلَةُ وَالتشَاغُلُ عَنِ الْمَوْعِظَةِ; وَلاَ تُرَخصُوا لانْفُسِكُمْ، فَتَذْهَبَ بِكُمُ الرخَصُ مَذَاهِبَ الْظلَمَةِ، وَلاَ تُدَاهِنُوا فَيَهْجُمَ بِكُمُ الادْهَانُ عَلَى الْمَعْصِيَةِ.,"You should, therefore, make full atonement during your remaining days and let yourselves practice endurance in these days. These days are fewer as against the many days during which you have shown obliviousness and heedlessness towards admonition. Do not allow time to yourselves because it will put you on the path of wrong-doers and do not be easy-going because this will push you towards sinfulness."
عِبَادَ اللهِ، إِن أَنْصَحَ الناسِ لِنَفْسِهِ أَطْوَعُهُمْ لِرَبهِ، وَإِن أَغَشهُمْ لِنَفْسِهِ أَعْصَاهُمْ لِرَبهِ; وَالْمَغْبُونُ مَنْ غَبَنَ نَفْسَهُ، وَالْمَغْبُوطُ مَنْ سَلِمِ لَهُ دِينُهُ، وَالسعِيدُ مَنْ وُعِظَ بِغَيْرِهِ، وَالشقِي مَنِ انْخَدَعَ لِهَوَاهُ وَغُرُورِهِ.,"O servants of Allah! The best advise for himself is he who is the most obedient to Allah and the most deceiving for himself is he who is the most disobedient to Allah. Deceived is he who deceived his own self. Enviable is he whose faith is safe. Fortunate is he who takes lessons from others, while unfortunate is he who falls victim to his desires."
"وَاعْلَمُوا أَن يَسِيرَ الريَإِ شِرْكٌ، وَمُجَالَسَةَ أَهْلِ الْهَوَى مَنْسَاةٌ
لِلايمَانِ، وَمَحْضَرَةٌ لِلشيْطَانِ. جَانِبُوا الْكَذِبَ فَإِنهُ مُجَانِبٌ لِلايمَانِ، الصادِقُ عَلَى شَفَا مَنْجَاة وَكَرَامَة، وَالْكَاذِبُ عَلَى شَرَفِ مَهْوَاة وَمَهَانَة.","You should know that even the smallest hypocrisy is like believing in more than one Allah and keeping company of people who follow their desires is the key to obliviousness from religion and is the seat of Satan. Be on your guard against falsehood because it is contrary to faith. A truthful person is on the height of salvation and dignity, while the liar is on the edge of ignominy and degradation."
لاَ تَحَاسَدُوا، فَإِن الْحَسَدَ يَأْكُلُ الايمَانَ كَمَا تَأْكُلُ النارُ الْحَطَبَ، وَلاَ تَبَاغَضُوا فَإِنهَا الْحَالِقَةُ، وَاعْلَمُوا أَن الامَلَ يُسْهِي الْعَقْلَ، وَيُنْسِي الذكْرَ، فَأَكْذِبُوا الامَلَ فَإِنهُ غُرُورٌ، وَصَاحِبُهُ مَغْرُورٌ.,Do not be jealous because jealousy eats away faith just as fire eats away dried wood. Do not bear malice because it is a scraper (of virtues). And know that desires make one forgetful and make memory oblivious. You should falsify desire because it is a deception and he who has desires is in deceit.
[ 86 ],Sermon 86
ومن خطبة له (عليه السلام) [وهي في بيان صفات المتقين وصفات الفساق والتنبيه إلى مكان العترة الطيبة والظن الخاطىء لبعض الناس],Qualities of a Faithful Believer:
عِبَادَ اللهِ، إِن مِنْ أَحَب عِبَادِ اللهِ إِلَيْهِ عَبْداً أَعَانَهُ اللهُ عَلَى نَفْسِهِ، فَاسْتَشْعَرَ الْحُزْنَ، وَتَجَلْبَبَ الْخَوْفَ، فَزَهَرَ مِصْبَاحُ الْهُدَى فِي قَلْبِهِ،,"O servants of Allah! The most fearful of Allah is one whom Allah has given power (to act) against his own passions, so that his inner side is (submerged in) grief and the outside is covered with fear. The lamp of guidance is burning in his heart."
وَأَعَد الْقِرَى لِيَوْمِهِ النازِلِ بِهِ، فَقَربَ عَلَى نَفْسِهِ الْبَعِيدَ، وَهَونَ الشدِيدَ، نَظَرَ فَأَبْصَرَ، وَذَكَرَ فَاسْتَكْثَرَ، وَارْتَوَى مِنْ عَذْب فُرَات سُهلَتْ لَهُ مَوَارِدُهُ، فَشَرِبَ نَهَلاً، وَسَلَكَ سَبِيلاً جَدَداً.,He has provided entertainment for the day that is to befall him. He regards what is distant to be near himself and takes the dark to be light. He looks at and perceives; he remembers (Allah) and enhances (the tempo of his) actions. He drinks sweet water to whose source his way has been made easy. So he drinks to satisfaction and takes the level path.
قَدْ خَلَعَ سَرَابِيلَ الشهَوَاتِ، وَتَخَلى مِنَ الْهُمُومِ، إِلا هَمّاً وَاحِداً انْفَرَدَ بِهِ، فَخَرَجَ مِنْ صِفَةِ الْعَمَى، وَمُشَارَكَةِ أَهْلِ الْهَوَى، وَصَارَ مِنْ مَفَاتِيحِ أَبْوَابِ الْهُدَى، وَمَغَالِيقِ أَبْوَابِ الردَى.,He has taken off the clothe s of desires and has rid himself of worries except one worry peculiar to him. He is safe from misguidance and the company of people who follow their passions. He has become the key to the doors of guidance’ and the lock for the doors of destruction.
قَدْ أبْصَرَ طَرِيقَهُ، وَسَلَكَ سَبِيلَهُ، وَعَرَفَ مَنَارَهُ، وَقَطَعَ غِمَارَهُ، وَاسْتَمْسَكَ مِنَ الْعُرَى بِأَوْثَقِهَا، وَمِنَ الْحِبَالِ بِأَمْتَنِهَا، فَهُوَ مِنَ الْيَقِينِ عَلَى مِثْلِ ضَوْءِ الشمْسِ،,He has seen his way and is walking on it. He knows his pillar (of guidance) and has crossed over his deep water. He has caught hold of the most reliable supports and the strongest ropes. He is on that level of conviction which is like the brightness of the sun.
قَدْ نَصَبَ نَفْسَهُ للهِ ـ سُبْحَانَهُ ـ فِي أَرْفَعِ الامُورِ، مِنْ إِصْدَارِ كُل وَارِد عَلَيْهِ، وَتَصْيِيرِ كُل فَرْع إِلى أَصْلِهِ. مِصْبَاحُ ظُلُمَات، كَشافُ غَشَوَات، مِفْتَاحُ مُبْهَمَات، دَفاعُ مُعْضِلاَت، دَلِيلُ فَلَوَات، يَقُولُ فَيُفْهِمُ، وَيَسْكُتُ فَيَسْلَمُ.,"He has set himself for Allah, the Glorified One, for performance of the most sublime acts by facing all that befalls him and takes every step needed for it. He is the lamp in darkness. He is the dispeller of all blindness, key to the obscure, remover of complexities and a guide in vast deserts. When he speaks he (makes himself understood) whereas when he remains silent then it is safe to do so."
"قَدْ أَخْلَصَ للهِ فَاسْتَخْلَصَهُ، فَهُوَ مِنْ مَعَادِنِ دِينِهِ، وَأَوْتَادِ أَرْضِهِ.
قَدْ أَلْزَمَ نَفْسَهُ الْعَدْلَ، فَكَانَ أَولَ عَدْلِهِ نَفْيُ الْهَوَى عَنْ نَفْسِهِ، يَصِفُ الْحَق وَيَعْمَلُ بِهِ، لاَ يَدَعُ لِلْخَيْرِ غَايَةً إِلا أَمهَا، وَلاَ مَظِنةً إِلا قَصَدَهَا، قَدْ أَمْكَنَ الْكِتَابَ مِنْ زِمَامِهِ، فَهُوَ قَائِدُهُ وَإِمَامُهُ، يَحُل حَيْثُ حَل ثَقَلُهُ، وَيَنْزِلُ حَيْثُ كَانَ مَنْزِلُهُ.","He does everything only for Allah and so Allah also makes him His own. Consequently, he is like the mines of His faith and a stump in His earth. He has enjoined upon himself (to follow) justice. The first step of his justice is the rejection of desires from his heart. He describes right and acts according to it. There is no good which he has not aimed at nor any likely place (of virtue) of the Holy Quran., therefore, the Holy Quran is his guide and leader. He gets down when the Holy Quran puts down his weight and he settles where the Holy Quran settles him down."
[صفات الفساق],Characteristics of an Unfaithful Believer:
وَآخَرُ قَدْ تَسَمى عَالمِاً وَلَيْسَ بِهِ، فَاقْتَبَسَ جَهَائِلَ مِنْ جُهال وَأَضَالِيلَ مِنْ ضُلال، وَنَصَبَ لِلناسِ أَشْرَاكاً مِنْ حبالِ غُرُور، وَقَوْلِ زُور، قَدْ حَمَلَ الْكِتَابَ عَلَى آرَائِهِ، وَعَطَفَ الْحَق عَلى أَهْوَائِهِ، يُؤْمِنُ مِنَ الْعَظَائِمِ، وَيُهَونُ كَبِيرَ الْجَرَائِمِ،,While the other (kind of) man is he who calls himself learned but he is not so. He has gleaned ignorance from the ignorant and misguidance from the misguided. He has set for the people a trap (made) of the ropes of deceit and untrue speech. He takes the Holy Quran according to his own views and right after his passions. He makes people feel safe from big sins and takes light the serious crimes.
يَقُولُ: أَقِفُ عِنْدَ الشبُهَاتِ، وَفِيهَا وَقَعَ، وَيَقُولُ: أَعْتَزِلُ الْبِدَعَ، وَبَيْنَهَا اضْطَجَعَ، فَالصورَةُ صُورَةُ إِنْسَان، وَالْقَلْبُ قَلْبُ حَيَوَان، لاَ يَعْرِفُ بَابَ الْهُدَى فَيَتبِعَهُ، وَلاَ بَابَ الْعَمَى فيَصُد عَنْهُ، فَذلِكَ مَيتُ الاحْيَاءَ!,"He says that he is waiting for (clarification) of doubts but he remains plunged the rein and that he keeps aloof from innovations but actually he is immersed in them. His shape is that of a man, but his heart is that of a beast. He does not know the door of guidance to follow nor the door of misguidance to keep aloof therefrom. These are the living-dead bodies."
[عترة النبي],About the Descendants (Itra) of the Holy Prophet :
(فَأَيْنَ تَذْهَبُونَ)؟ و (أَنى تُؤْفَكُونَ) ! وَالاعْلاَمُ قَائِمَةٌ، وَالاْيَاتُ وَاضِحَةٌ، وَالْمَنَارُ مَنْصُوبَةٌ، فَأَيْنَ يُتَاهُ بِكُمْ ؟ بَلْ كَيْفَ تَعْمَهُونَ وَبَيْنَكُمْ عِتْرَةُ نَبِيكُمْ؟ وَهُمْ أَزِمةُ الْحَق، وَأَلْسِنَةُ الصدْقِ! فأَنْزِلُوهُمْ بِأَحْسَنِ مَنَازِلِ القُرْآنِ، وَرِدُوهُمْ وُرُودَ الْهِيمِ الْعِطَاشِ.,"So where are you going?! (Holy Quran, 81: 26); How are you then turned away?! (Holy Quran, 6: 95; 10: 34; 35: 3; 40: 62). Ensigns (of guidance) are standing, indications (of virtue) are clear and the minarets (of light) have been fixed. Where are you being taken astray and how are you groping while you have among you the descendants of the Prophet ? they are the reins of Right, ensigns of Faith and tongues of truth. Accord to them the same good status as you accord to the Holy Quran and come to them (for quenching the thirst of guidance) as the thirsty camels approach the water spring."
أَيهَا الناسُ، خُذُوهَا عَنْ خَاتَمِ النبِيينَ(صلى الله عليه وآله): «إِنهُ يَمُوتُ مَنْ مَاتَ مِنا وَلَيْسَ بِمَيت، وَيَبْلَى مَنْ بَلِيَ مِنا وَلَيْسَ بِبَال»، فَلاَ تَقُولُوا بِمَا لاَتَعْرِفُونَ، فَإن أَكْثَرَ الْحَق فِيَما تُنْكِرُونَ،,0 people take this saying of the last of the prophets that he who dies from among us is not dead and he who decays (after dying) from among us does not really decay. Do not say what you do not understand because most of the Right is in what you deny.
وَاعْذِرُوا مَنْ لاَ حُجةَ لَكُمْ عَلَيْهِ ـ وَأَنَا هُوَ ـ أَلَمْ أَعْمَلْ فِيكُمْ بِالثقَلِ الاكْبَرِ ! وَأَتْرُكْ فِيكُمُ الثقَلَ الاصْغَرَ! وَرَكَزْتُ فِيكُمْ رَايَةَ الايمَانِ، وَوَقَفْتُكُمْ عَلَى حُدُودِ الْحَلاَلِ وَالْحَرَامِ،,"Accept the argument of one against whom you have no argument. It is I. Did I not act before you on the greater thiqal (ath-thiqal al-akbar, i.e. The Holy Quran) and did I not retain among you smaller thiqal (ath-thiqal al-asghar, i.e. the descendants of the Prophet []) ? I fixed among you the standard of faith and I taught you the limits of lawful and unlawful."
وَأَلْبَسْتُكُمُ الْعَافِيَةَ مِنْ عَدْلِي، وَفَرَشْتُكُمُ المَعْرُوفَ مِنْ قَوْلي وَفِعْلي، وَأَرَيْتُكُمْ كَرَائِمَ الاخْلاَقِ مِنْ نَفْسِي؟ فَلاَ تَسْتَعْمِلُوا الرأْيَ فِيَما لاَ يُدْرِكُ قَعْرَهُ الْبَصَرُ، وَلاَ تَتَغَلْغَلُ إِلَيْهِ الْفِكَرُ.,"I clothed you with the garments of safety with my justice and spread for you (the carpet of) virtue by my words and deeds.
1 showed you high manners through myself. Do not exercise your imagination about what the eye cannot see or the mind cannot conceive."
حَتى يَظُن الظان أَن الدنْيَا مَعْقُولَةٌ عَلَى بَنِي أُمَيةَ، تَمْنَحُهُمْ دَرهَا، وَتُورِدُهُمْ صَفْوَهَا، وَلاَ يُرْفَعُ عَنْ هذِهِ الامةِ سَوْطُهَا وَلاَ سَيْفُهَا، وَكَذَبَ الظان لِذلِكَ. بَلْ هِيَ مَجةٌ مِنْ لَذِيذِ الْعَيْشِ يَتَطَعمُونَهَا بُرْهَةً، ثُم يَلْفِظُونَهَا جُمْلَةً!,"Till people begin thinking that the world is attached to the Umayyads, would be showering its benefits to them and lead them to its clear spring for watering and that their whip and sword will not be removed from the people. Whoever thinks which they would suck for a while then vomit out the whole of it."
[ 87 ],Sermon 87
أَما بَعْدُ، فَإِن اللهَ سُبْحانَهُ لَمْ يَقْصِمْ جَبارِي دَهْر قَط إِلاّ بَعْدَ تَمْهِيل وَرَخَاء، وَلَمْ يَجْبُرْ عَظْمَ أَحَد مِنَ الامَمِ إِلا بَعْدَ أَزْل وَبَلاَء، وَفِي دُونِ مَا اسْتَقْبَلْتُمْ مِنْ خَطْب وَاسْتَدْبَرْتُمْ مِنْ خَطْب مُعْتَبَرٌ! وَمَا كُل ذِي قَلْب بَلَبِيب، وَلاَ كُل ذِي سَمْع بِسَمِيع، وَلاَ كُل ذِي نَاظِر بِبَصِير.,"So now, certainly, Allah did not break the neck of any unruly tyrant in this world except after allowing him time and opportunity and did not join the broken bone of any people (umma) until He did not inflict calamity and distress upon them. Even less than what sufferings and misfortunes have yet to fall upon you or have already befallen you are enough for giving lessons. Every man with a heart is not intelligent, every ear does not listen and every eye does not see."
فَيَا عَجَباً! وَمَا لِيَ لاَ أَعْجَبُ مِنْ خَطَإِ هذِهِ الْفِرَقِ عَلَى اختِلاَفِ حُجَجِهَا فِي دِينِهَا! لاَ يَقْتَصونَ أَثَرَ نَبِي، وَلاَيَقْتَدُونَ بَعَمَلِ وَصِي، وَلاَ يُؤْمِنُونَ بَغَيْب، وَلاَ يَعِفونَ عَنْ عَيْب،,"I wonder and there is no reason why I should not wonder, about the faults of these groups who have introduced alterations in their religious pleas, who do not move on the footsteps of their Prophet nor follow the actions of the vicegerent. They do not believe in the unknown and do not avoid the evil."
يَعْمَلُونَ فِي الشبُهَاتِ، وَيَسِيرُونَ فِي الشهَوَاتِ، الْمَعْرُوفُ فِيهمْ مَا عَرَفُوا، وَالْمُنْكَرُ عِنْدَهُمْ مَا أَنْكَرُوا، مَفْزَعُهُمْ فِي الْمُعْضِلاَتِ إِلَى أَنْفُسِهمْ، وَتَعْوِيلُهُمْ فِي المُبْهماتِ عَلَى آرَائِهِمْ، كَأَن كُل امْرِىء مِنْهُمْ إِمَامُ نَفْسِهِ، قَدْ أَخَذَ مِنْهَا فِيَما يَرَى بَعُرىً ثِقَات، وأَسْبَاب مُحْكَمَات.,They act on the doubts and tread in (the way of) their passions. For them good is whatever they consider good and evil is whatever they consider evil. Their reliance for resolving distress is on themselves. Their confidence with regard to dubious matters is on their own opinions as if everyone of them is the Leader (Imam) of himself. Whatever he has decided himself he considers to have been taken from reliable sources and strong factors.
[ 88 ],Sermon 88
ومن خطبة له (عليه السلام) [في الرسول الاعظم(صلى الله عليه وآله وسلم) وبلاغ الامام عنه],About the Holy Prophet :
أَرْسَلَهُ عَلَى حِينِ فَتْرَة مِنَ الرسُلِ، وَطُولِ هَجْعَة مِنَ الامَمِ، وَاعْتِزَام مِنَ الْفِتَنِ، وَانْتَشَار مِنَ الامُورِ، وَتَلَظ مِنَ الْحُرُوبِ، والدنْيَا كَاسِفَةُ النورِ، ظَاهِرَةُ الْغُرُورِ، عَلَى حِينِ اصْفِرَار مِنْ وَرَقِهَا، وَإِيَاس مِنْ ثَمَرِهَا، وَاغْوِرَار مِنْ مَائِهَا،,"Allah sent the Prophet when the mission of other Prophets had stopped and the peoples were in slumber a long time. Evils were raising heads, all matters were under disruption and in flames of wars, while the world was devoid of brightness and full of open deceitfulness. Its leaves had turned yellow and there was absence of hope about its fruits. Water had gone underground."
قَدْ دَرَسَتْ أعْلامُ الْهُدَى، وَظَهَرَتْ أَعْلاَمُ الردَى، فَهِيَ مُتَجَهمَةٌ لاهْلِهَا، عَابِسَةٌ فِي وَجْهِ طَالِبِهَا، ثَمَرُهَا الْفِتْنَةُ، وَطَعَامُهَا الْجِيفَةُ، وَشِعَارُهَا الْخَوْفُ، وَدِثَارُهَا السيْفُ.,The minarets of guidance had disappeared and signs of destruction had appeared. It was stern to its people and frowned in the face of its seeker. Its fruit was vice and its food was carcass. Its inner outfit was fear and outer cover was the sword.
فَاعْتَبِرُوا عِبَادَ اللهِ، وَاذْكُرُوا تِيكَ التي آبَاؤُكُمْ وَإِخْوَانُكُمْ بِهَا مُرْتَهَنُونَ، وَعَلَيْهَا مُحَاسَبُونَ. وَلَعَمْرِي مَا تَقَادَمَتْ بِكُمْ وَلاَ بِهِمُ الْعُهُودُ، وَلاَ خَلَتْ فِيَما بَيْنَكُمْ وَبَيْنَهُمُ الاَحْقَابُ وَالْقُرُونُ، وَمَا أَنْتُمُ الْيَوْمَ مِنْ يَوْمَ كُنْتُمْ فِي أَصْلاَبِهِمْ بِبَعِيد.,"So take lesson, O servants of Allah, and recall that (evil doing) with which your fathers and brothers are entangled and for which they have to account. By my life, your time is not much behind theirs, nor have long periods or centuries lapsed between you and them, nor are you much distant from when you were in their loins."
وَاللهِ مَا أَسْمَعَكُمُ الرسُولُ(صلى الله عليه وآله) شَيْئاً إِلا وَهَا أَنَا ذَا الْيَوْمَ مُسْمِعُكُمُوهُ، وَمَا أَسْمَاعُكُمُ الْيَوْمَ بِدُونِ أَسْمَاعِكُمْ بِالامْسِ، وَلاَ شُقتْ لَهُمُ الابصَارُ، وَجُعِلَتْ لَهُمُ الافْئِدَةُ في ذلِكَ الاوَانِ، إِلا وَقَدْ أُعْطِيتُمْ مِثْلَهَا فِي هذَا الزمَانِ.,"By Allah, whatever the Prophet told them, I am here telling you the same and whatever you hear today is not different from what they heard yesterday. The eyes that were opened for them and the hearts that were made for them at that time, just the same have been given to you at this time."
وَوَاللهِ مَا بُصرْتُمْ بَعْدَهُمْ شَيْئاً جَهِلُوهُ، وَلاَ أُصْفِيتُمْ بِهِ وَحُرِمُوهُ، وَلَقَدْ نَزَلَتْ بِكُمُ الْبَلِيةُ جَائِلاً خِطَامُهَا، رِخْواً بِطَانُهَا، فَلاَ يَغُرنكُمْ مَا أَصْبَحَ فِيهِ أَهْلُ الْغُرُورِ، فَإِنمَا هَوَ ظِل مَمْدُودٌ، إِلَى أَجَل مَعْدُود.,"By Allah, you have not been told anything that they did not know and you have not been deprived of anything which they were deprived of. Certainly you have been afflicted by a calamity (which is like a she-camel) whose nose-string is moving about and whose strap is loose. So in whatever condition these deceitful people are should not deceive you because it is just a long shadow whose term is fixed."
[ 89 ],Sermon 89
ومن خطبة له (عليه السلام) [وتشتمل على قِدم الخالق وعظم مخلوقاته، ويختمها بالوعظ],Allah’s Attributes; Some Other Pieces of Advice:
[الْحَمْدُ للهِ] الْمَعْرُوفِ مِنْ غَيْرِ رُؤْيَة، الْخَالِقِ مِنْ غَيْرِ رَوِية، الذِي لَمْ يَزَلْ قَائِماً دَائِماً; إِذْ لاَ سَمَاءٌ ذَاتُ أَبْرَاج، وَلاَ حُجُبٌ ذَاتُ إِرْتَاج، وَلاَ لَيْلٌ دَاج، وَلاَ بَحْرٌ سَاج، وَلاَ جَبَلٌ ذُوفِجَاج، وَلاَ فَج ذُواعْوِجَاج، وَلاَ أَرْضٌ ذَاتُ مِهَاد، وَلاَ خَلْقٌ ذُوااعْتماد :,"Praise be to Allah Who is well-known without being seen, Who creates without pondering, Who has even been existent when there was no sky with domes, nor curtains with lofty doors, nor gloomy night, nor peaceful ocean, nor mountains with broad pathways, nor curved mountain roads, nor earth of spread floors, nor self-reliant creatures."
ذلِكَ مُبْتَدِعُ الْخَلْقِ وَوَارِثُهُ، وَإِلهُ الْخَلْقِ وَرَازِقُهُ، وَالشمْسُ وَالْقَمَرُ دَائِبَانِ فِي مَرْضَاتِهِ: يُبْلِيَانِ كُل جَدِيد، وَيُقَربَانِ كُل بَعِيد.,He is the Originator of creation and their Master. He is the Allah of the creation and its feeder. The sun and the moon are steadily moving in pursuit of His will. They make every fresh thing old and every distant thing near.
قَسَمَ أَرْزَاقَهُمْ، وَأَحْصَى آثَارَهُمْ وَأَعْمَالَهُمْ، وَعَدَدَ أنْفاسَهُمْ، وَخَائِنَةَ أعْيُنِهِمْ وَمَا تُخْفِي صُدُورُهُمْ مِنَ الضمِيرِ، وَمُسْتَقَرهُمْ وَمُسْتَوْدَعَهُمْ مِنَ الارْحَامِ وَالظهُورِ، إِلَى أَنْ تَتَنَاهَى بِهِمُ الْغَايَاتُ.,"He distributed their sustenance and has counted their deeds and acts, the number of their breaths, their concealed looks and whatever is hidden in their bosoms. He knows their places of stay and places of last resort in the loins and wombs till they reach their end.
His punishment on the enemies is harsh despite the extent of His Mercy and His compassion toward His friends is vast despite His harsh punishment."
"هُوَ الذِي اشْتَدتْ نِقْمَتُهُ عَلَى أَعْدَائِهِ فِي سَعَةِ رَحْمَتِهِ، وَاتسَعَتْ رَحْمَتُهُ لاوْلِيَائِهِ فِي شِدةِ نِقْمَتِهِ، قَاهِرُ مَنْ عَازهُ، وَمُدَمرُ مَنْ شَاقهُ، وَمُذِل مَنْ نَاوَاهُ، وَغَالِبُ مَنْ عَادَاهُ.
مَنْ تَوَكلَ عَلَيْهِ كَفَاهُ، وَمَنْ سَأَلَهُ أَعْطَاهُ، وَمَنْ أَقْرَضَهُ قَضَاهُ، وَمَنْ شَكَرَهُ جَزَاهُ.",He overpowers one who wants to overcome Him and destroys one who clashes with Him. He disgraces one who opposes Him and gains sway over one who bears hostility toward Him. He is sufficient for one who relies on Him. He gives to one who asks of Him. He repays one who lends to Him. He rewards one who thanks Him.
عِبَادَ اللهِ، زِنُوا أَنْفُسَكُمْ مِنْ قَبْلِ أَنْ تُوزَنُوا، وَحَاسِبُوهَا مِنْ قَبْلِ أَنْ تُحَاسَبُوا، وَتَنَفسُوا قَبْلَ ضِيقِ الْخِنَاقِ، وَانْقَادُوا قَبْلَ عُنْفِ السيَاقِ،,O servants of Allah! Weigh yourselves before you are weighed and assess yourselves before you are assessed. Breath before suffocation of the throat. Be submissive before you are harshly driven.
[ 90 ],Sermon 90
ومن خطبة له (عليه السلام) تعرف بخطبة الاشباح وهي من جلائل الخُطب,"This sermon is known as the sermon of Skeletons (Khutbatul- Ashbah), and it holds one of the highest positions among the sermons of Imam Ali ibn Abu Talib."
روى مسعدة بن صدقة عن الصادق جعفر بن محمّد(عليهما السلام) أنّه قال: خطب أمير المؤمنين عليه السلام والصلاة بهذه الخطبة على منبر الكوفة، وذلك أن رجلاً أتاه فقال له: يا أمير المؤمنين! صف لنا ربّنا لنزداد له حباً وبه معرفة.,"Mas’adah ibn Sadaqah has related from Imam Jafar ibn Muhammad as-Sadiq saying: “Imam Ali ibn Abu Talib delivered this sermon from the pulpit of (the mosque of) Kufa when someone asked him, ‘O Imam Ali ibn Abu Talib ! Describe Allah for us in such a way that we may imagine that we see Him with eyes so that our love and knowledge may increase about Him.’"
فغضب(عليه السلام) ونادى: الصلاة جامعة، فاجتمع الناس حتى غصّ المسجد بأهله. فصعد المنبر وهو مغضب متغيّر اللون، فحمد الله سبحانه وصلّى على النبي(صلى الله عليه وآله)، ثمّ قال:,"Imam Ali ibn Abu Talib became angry at this (request of the inquirer) and ordered the Muslims to gather in the mosque. So many Muslims gathered in the mosque that the place was over-crowded. Imam Ali ibn Abu Talib ascended the pulpit while he was still in a state of anger and his color was changed. Having praised and extolled Allah and sought His blessings on the Prophet, he said the following:"
[وصف الله تعالى],About Allah:
الْحَمْدُ للهِ الذِي لاَ يَفِرُهُ الْمَنْعُ وَالْجُمُودُ، وَلاَ يُكْدِيهِ الاعْطَاءُ وَالْجُودُ; إِذْ كُل مُعْط مُنْتَقِصٌ سِوَاهُ، وَكُل مَانِع مَذْمُومٌ مَا خَلاَهُ،,"Praise be to Allah Whom refusal to give away and stinginess do not reach and Whom munificence and generosity do not make poor, although everyone who gives away loses (to that extent) except He and every miser is blamed for his niggardliness."
وَهُوَ الْمَنانُ بِفَوَائِدِ النعَمِ، وَعَوائِدِ المَزِيدِ وَالْقِسَمِ، عِيَالُهُ الْخَلاَئِقُ، ضَمِنَ أَرْزَاقَهُمْ، وَقَدرَ أَقْوَاتَهُمْ، وَنَهَجَ سَبِيلَ الراغِبِينَ إِلَيْهِ، وَالطالِبِينَ مَا لَدَيْهِ، وَلَيْسَ بِمَا سُئِلَ بِأَجْوَدَ مِنْهُ بِمَا لَمْ يُسْأَلُ.,He obliges through beneficial bounties and plentiful gifts and grants. The whole creation is His dependents (in sustenance). He has guaranteed their livelihood and ordained their sustenance. He has prepared the way for those who turn to Him and those who seek what is with Him. He is as generous about what He is asked as He is about that for which He is not asked.
الاَولُ الذِي لَمْ يَكُنْ لَهُ قَبْلٌ فَيَكُونَ شَيءٌ قَبْلَهُ، وَالاخِرُ الذِي لَيْسَ لَهُ بَعْدٌ فَيَكُونَ شَيْءٌ بَعْدَهُ، وَالرادِعُ أَنَاسِي الابْصَارِ عَنْ أَنْ تَنَالَهُ أَوْ تُدْرِكَهُ، مَا اخْتَلَفَ عَلَيْهِ دَهْرٌ فَيَخْتَلِفَ مِنْهُ الحَالُ، وَلاَ كَانَ فِي مَكَان فَيَجُوزَ عَلَيْهِ الانتِقَالُ،,"He is the First for whom there was no before so that there could not be anything before Him. He is the Last for whom there is no after, so that there could not be anything after Him. Time does not change over Him, so as to admit of any change of condition about Him. He is not in any place so as to allow Him movement (from one place to another)."
"وَلَوْ وَهَبَ مَاتَنَفسَتْ عَنْهُ مَعَادِنُ الْجِبَالِ، وَضَحِكَتْ عِنْهُ
أَصْدَافُ الْبِحَارِ، مِنْ فِلِز اللجَيْنِ وَالْعِقْيَانِ، وَنُثَارَةِ الدر وَحَصِيدِ الْمَرْجَانِ، مَا أَثرَ ذلِكَ فِي جُودِهِ، وَلاَ أَنْفَدَ سَعَةَ مَا عِنْدَهُ،","If He gives away all that the mines of the mountains emit of the gold, silver, pearls and cuttings of coral which the shells of the ocean vomit out, it would not affect his munificence, nor diminish the extent of what He has."
وَلَكَانَ عِنْدَهُ مِنْ ذَخَائِرِ الاَنْعَامِ مَا لاَ تُنْفِدُهُ مَطَالِبُ الاَنَامِ، لانهُ الْجَوَادُ الذِي لاَ يَغِيضُهُ سُؤَالُ السائِلِينَ، وَلاَ يُبْخِلُهُ إِلْحَاحُ المُلِحينَ.,(In fact) He would still have such treasures of bounty as would not decrease by the demands of the creatures because He is that generous. Being Whom the begging of beggars cannot make poor nor the pertinacity of those who beseech make miser.
[صفاته تعالى في القرآن],Attributes of Allah as Described in the Holy Quran:
فَانْظُرْ أَيهَا السائِلُ: فَمَا دَلكَ الْقُرْآنُ عَلَيْهِ مِنْ صِفَتِهِ فَائْتَم بِهِ وَاسْتَضِىءْ بِنُورِ هِدَايَتِهِ، وَمَا كَلفَكَ الشيْطَانُ عِلْمَهُ مِما لَيْسَ فِي الْكِتَابِ عَلَيْكَ فَرْضُهُ، وَلاَ فِي سُنةِ النبِي(صلى الله عليه وآله) وَأَئِمةِ الْهُدَى أَثَرُهُ، فَكِلْ عِلْمَهُ إِلَى اللهِ سُبْحَانَهُ، فَإِن ذلِكَ مُنْتَهَى حَق اللهِ عَلَيْكَ.,"Then look at the inquirer, be confined to those of His attributes which the Holy Quran had described and seek light from the glory of its guidance. Leave to Allah that knowledge which Satan has prompted you to seek and which neither the Holy Quran enjoins you to seek nor is there any trace of it in the actions or sayings of the Prophet and other leaders (Imams) of guidance. This is the extreme limit of Allah’s claim upon you."
وَاعْلَمْ أَن الراسِخِينَ فِي الْعِلْمِ هُمُ الذِينَ أَغْنَاهُمْ عَنِ اقْتِحَامِ السدَدِ الْمَضْرُوبَةِ دُونَ الْغُيُوبِ، الاقْرَارُ بِجُمْلَةِ مَا جَهِلُوا تَفْسِيرَهُ مِنَ الْغيْبِ الْـمَحْجُوبِ، فَمَدَحَ اللهُ ـ تَعَالَى ـ اعْتِرَافَهُمْ بِالْعَجْزِ عَنْ تَنَاوُلِ مَا لَمْ يُحِيطُوا بِهِ عِلْماً،,Be informed that firm in knowledge are those who refrain from opening the curtains that lie against the unknown and their acknowledgment of ignorance about the details of the hidden unknown prevents them from further probing. Allah praises them for their admission that they are unable to get knowledge not allowed to them.
وَسَمى تَرْكَهُمُ التعَمقَ فِيَما لَمْ يُكَلفْهُمُ الْبَحْثَ عَنْ كُنْهِهِ رُسُوخاً، فاقْتَصِرْ عَلَى ذَلِكَ، وَلاَتُقَدرْ عَظَمَةَ اللهِ سُبْحَانَهُ عَلَى قَدْرِ عَقْلِكَ فَتَكُونَ مِنَ الْهَالِكِينَ.,"They do not go deep into the discussion of what is not enjoined upon them about knowing Him and they call it firmness. Be content with this and do not limit the Greatness of Allah after the measure of your own intelligence, or else you would be among the destroyed ones."
هُوَ الْقَادِرُ الذِي إِذَا ارْتَمَتِ الاَوْهَامُ لِتُدْرِكَ مُنْقَطَعَ قُدْرَتِهِ، وَحَاوَلَ الْفِكْرُ الْمُبَرأُ مِنْ خَطَرَاتِ الْوَسَاوِسِ أَنْ يَقَعَ عَلَيْهِ فِي عَمِيقَاتِ غُيُوبِ مَلَكُوتِهِ،,"He is Powerful, such that when the imagination shoots its arrows to comprehend the extremity of His power, the mind, making itself free of the dangers of evil thoughts tries to find Him in the depth of His realm,"
وَتَوَلهَتِ الْقُلُوبُ إِلَيْهِ لِتَجْرِيَ فِي كَيْفِيةِ صِفَاتِهِ، وَغَمَضَتْ مَدَاخِلُ الْعُقُولِ في حَيْثُ لاَ تَبْلُغُهُ الصفَاتُ لِتنالَ عِلْمَ ذَاتِهِ، رَدَعَهَا وَهِيَ تَجُوبُ مَهَاوِيَ سُدَفِ الْغُيُوبِ، مُتَخَلصَةً إِلَيْهِ ـ سُبْحَانَهُ ـ,"the hearts long to grasp realities of His attributes and the openings of intelligence penetrate beyond description in order to secure knowledge about His Being, crossing the dark pitfalls of the unknown and concentrating towards him, He would turn them back."
فَرَجَعَتْ إِذْ جُبِهَتْ، مُعتَرِفَةً بِأَنهُ لاَ يُنَالُ بِجَوْرِ الاعْتِسَافِ كُنْهُ مَعْرِفَتِهِ، وَلاَ تَخْطُرُ بِبَالِ أُولِي الروِياتِ خَاطِرَةٌ مِنْ تَقْدِيرِ جَلاَلِ عِزتِهِ.,"They would return defeated admitting that the reality of His knowledge cannot be comprehended by such random efforts, nor can an iota of the sublimity of His Honor enter the understanding of thinkers."
الذِي ابْتَدَعَ الْخَلْقَ عَلَى غَيْرِ مِثَال امْتَثَلَهُ، وَلاَ مِقْدَار احْتَذَى عَلَيْهِ، مِنْ خَالِق مَعْبُود كَانَ قَبْلَهُ، وَأَرَانَا مِنْ مَلَكُوتِ قُدْرَتِهِ، وَعَجَائِبِ مَا نَطَقَتْ بِهِ آثارُ حِكْمَتِهِ، وَاعْتِرَافِ الْحَاجَةِ مِنَ الْخَلْقِ إِلَى أَنْ يُقِيمَهَا بِمِسَاكِ قُوتِهِ، مَا دَلنا بِاضْطِرَارِ قِيَامِ الْحُجةِ لَهُ عَلَى مَعْرِفَتِهِ،,He originated the creation without any example which He could follow and without any specimen prepared by any known creator that was before Him. He showed us the realm of His Might and such wonders which speak of His Wisdom. The confession of the created things that their existence owes itself to Him made us realize that argument has been furnished about knowing Him (so that there is no excuse against it).
وَظَهَرَتِ الْبَدَائِعُ التِي أحْدَثَها آثَارُ صَنْعَتِهِ، وَأَعْلاَمُ حِكْمَتِهِ، فَصَارَ كُل مَا خَلَقَ حُجةً لَهُ وَدَلِيلاً عَلَيْهِ، وَإِنْ كَانَ خَلْقاً صَامِتاً، فَحُجتُهُ بِالتدْبِيرِ نَاطِقَةٌ، وَدَلاَلَتُهُ عَلَى الْمُبْدِعِ قَائِمَةٌ.,The signs of His creative power and standard of His wisdom are fixed in the wonderful things He has created. Whatever He has created is an argument in His favor and a guide towards Him. Even a silent thing is a guide towards Him as though it speaks and its guidance towards the Creator is clear.
فَأَشْهَدُ أَن مَنْ شَبهَكَ بِتَبَايُنِ أَعْضَاءِ خَلْقِكَ، وَتَلاَحُمِ حِقَاقِ مَفَاصِلِهِمُ الْـمُحْتَجِبَةِ لِتَدْبِيرِ حِكْمَتِكَ، لَمْ يَعْقِدْ غَيْبَ ضَمِيرِهِ عَلَى مَعْرِفَتِكَ، وَلَمْ يُبَاشِرْ قَلْبَهُ الْيَقِينُ بِأَنهُ لاَنِد لَكَ، وَكَأَنهُ لَمْ يَسْمَعْ تَبَرؤَ التابِعِينَ مِنَ المَتبُوعِينَ إِذْ يَقُولُونَ: (تَاللهِ إِنْ كُنا لَفِي ضَلاَل مُبِين * إِذْ نُسَويكُمْ بِرَب الْعَالَمِينَ),"(O Allah!) I testify that he who likens You with the separateness of the limbs or with the joining of the extremities of his body did not acquaint his inner self with knowledge about You and his heart did not secure conviction to the effect that there is no partner for You. It is as though he has not heard the (wrongful) followers declaiming their false gods by saying, “By Allah! We are certainly in manifest error when we equaled you with the master of the worlds” (Holy Quran, 26: 97-98)."
كَذَبَ الْعَادِلُونَ بِكَ، إِذْ شَبهُوكَ بِأَصْنَامِهِمْ وَنَحَلُوكَ حِلْيَةَ الْـمَخْلُوقِينَ بِأَوْهَامِهمْ، وَجَزأُوكَ تَجْزِئَةَ الْـمُجَسماتِ بِخَوَاطِرِهِمْ،,"They are wrong who liken You to their idols and outfit You with apparel of the creatures by their imagination, attribute to You parts of body by their own thinking and consider You after the creatures of various types, through the working of their intelligence."
فَأَشْهَدُ أَن مَنْ سَاوَاكَ بِشَيْء مِنْ خَلْقِكِ فَقَدْ عَدَلَ بِكَ، وَالْعَادِلُ كَافِرٌ بِمَا تَنَزلَتْ بِهِ مُحْكَمَاتُ آياتِكَ، وَنَطَقَتْ عَنْهُ شَوَاهِدُ حُجَجِ بَينَاتِكَ، وَإِنكَ أَنْتَ اللهُ الذِي لَمْ تَتَنَاهَ فِي الْعُقُولِ، فَتَكُونَ في مَهَب فِكْرِهَا مُكَيفاً، وَلاَ فِي رَوِياتِ خَوَاطِرِهَا [فَتَكُونَ ]مَحْدُوداً مُصَرفاً.,"I testify that whoever equated You with anything out of Your creation took a match for You and whoever takes a match for You is an unbeliever, according to what is stated in thy unambiguous verses and indicated by the testimony of Your clear arguments. (I also testify that) You are that Allah Who cannot be confined in (the fetters of) intelligence so as to admit change of condition by entering its imagination nor in the shackles of mind so as to become limited and an object of alterations."
منها:,Part of the Same Sermon: About the Greatest Perfection in Allah’s Creation:
قَدرَ مَا خَلَقَ فَأَحْكَمَ تَقْدِيرَهُ، وَدَبرَهُ فَأَلْطَفَ تَدْبِيرَهُ، وَوَجهَهُ لِوِجْهَتِهِ فَلَمْ يَتَعَد حُدُودَ مَنْزِلَتِهِ، وَلَمْ يَقْصُرْ دُونَ الانْتِهَاءِ إِلى غَايَتِهِ، وَلَمْ يَسْتَصْعِبْ إِذْ أُمِرَ بِالْمُضِي عَلَى إِرَادَتِهِ، وَكَيْفَ وَإِنمَا صَدَرَتِ الامُورُ عَنْ مَشيئَتِهِ؟,He has fixed limits for everything He has created and has made the limits firm and He has fixed its working and has made the working delicate. He has fixed its direction and it does not transgress the limits of its status nor fall short of reaching the end of its aim. It did not disobey when it was commanded to move at His will. How could it do so when all matters are governed by His will.
الْمُنْشِىءُ أصْنَافَ الاشْيَاءِ بِلاَ رَوِيةِ فِكْر آلَ إِلَيْهَا، وَلاَ قَريحَةِ غَرِيزَة أَضْمَرَ عَلَيْهَا، وَلاَ تَجْرِبَة أَفَادَهَا مِنْ حَوَادِثِ الدهُورِ، وَلاَ شَرِيك أَعَانَهُ عَلَى ابْتِدَاعِ عَجَائِبِ الامورِ،,"He is the Producer of a variety of things without exercise of imagination, without the urge of an impulse hidden in Him, without (the benefit of) any experiment taken from the vicissitudes of time and without any partner who might have assisted Him in creating wonderful things."
فَتَم خَلْقُهُ، وَأَذْعَنَ لِطَاعَتِهِ، وَأَجَابَ إِلى دَعْوَتِهِ، لَم يَعْتَرِضْ دُونَهُ رَيْثُ الْمُبْطِىءِ، وَلاَ أَنَاةُ الْمُتَلَكىءِ، فَأَقَامَ مِنَ الاشْيَاءِ أَوَدَهَا، وَنَهَجَ حُدُودَهَا، وَلاَءَمَ بِقُدْرَتِهِ بَيْنَ مُتَضَادهَا، وَوَصَلَ أَسْبَابَ قَرَائِنِهَا،,"` Thus, the creation was completed by His order and it bowed to His obedience and responded to His call. The laziness of any slug or the inertness of any excuse-finder did not prevent it from doing so. So He straightened the curves of the things and fixed their limits. With His power He created coherence in their contradictory parts and joined together the factors of similarity."
وَفَرقَهَا أَجْنَاساً مُخْتَلِفَات فِي الْحُدُودِ وَالاقْدَارِ، وَالْغرَائِزِ وَالْهَيْئَاتِ، بَدَايَا خَلاَئِقَ أَحْكَمَ صُنْعَهَا، وَفَطَرَهَا عَلَى مَا أَرَادَ وَابْتَدَعَهَا!,"Then He separated them in varieties which differ in limits, quantities, properties and shapes. All this is new creation. He made them firm and shaped them according as He wished and invented them."
منها: في صفة السماء,Part of the same sermon: Description of the Sky:
وَنَظَمَ بِلاَ تَعْلِيق رَهَوَاتِ فُرَجِهَا، وَلاَحَمَ صُدُوعَ انْفِرَاجِهَا، وَوَشجَ بَيْنَهَا وَبَيْنَ أَزْوَاجِهَا، وَذَللَ لِلْهَابِطِينَ بِأَمْرِهِ، وَالْصاعِدِينَ بِأَعْمَالِ خَلْقِهِ، حُزُونَةَ مِعْرَاجِهَا،,He has arranged the depressions and elevations of the openings of the sky. He has joined the breadths of its breaches and has joined them with one another. He has made easy the approach to its heights for those (angels) who come down with His commands and those (angels) who go up with the deeds of the creatures.
"وَنَادَاهَا بَعْدَ إِذْ هِيَ دُخَانٌ مُبِينٌ، فَالْتَحَمَتْ عُرَى أَشْرَاجِهَا، وَفَتَقَ بَعْدَ الارْتِتَاقِ صَوَامِتَ أَبْوَابِهَا، وَأَقَامَ رَصَداً مِنَ
الشهُبِ الثوَاقِبِ عَلَى نِقَابِهَا، وَأَمْسَكَهَا مِنْ أَنْ تَمُورَ فِي خَرْقِ الْهَوَاءِ بِأَيْدِهِ،",He called it when it was yet (in the form of) vapor. At once the links of its joints joined up. Then Allah opened up its closed door and put the sentinels of meteors at its holes and held them with His hands (i.e. power) from falling into the vastness of air.
وَأَمَرَهَا أَنْ تَقِفَ مُسْتَسْلِمَةً لامْرِهِ، وَجَعَلَ شَمْسَهَا آيَةً مُبْصِرَةً لِنَهَارِهَا، وَقَمَرَهَا آيَةً مَمْحُوةً مِنْ لَيْلِهَا، وَأَجْرَاهُمَا فِي مَنَاقِلِ مَجْرَاهُمَا، وَقَدرَ مَسِيَرهُما فِي مَدَارِجِ دَرَجِهِمَا، ليمَيزَ بَيْنَ الليْلِ وَالنهَارِ بِهِمَا، وَلِيُعْلَمَ عَدَدُ السنِينَ والْحِسَابُ بِمَقَادِيرِهِمَا،,He commanded it to remain stationary in obedience to His commands. He made its sun the bright indication for its day and its moon the gloomy indication for its night. He then put them in motion in their orbits and ordained their (pace of) movement in the stages of their paths in order to distinguish with their help between night and day and in order that the reckoning of years and calculations may be known by their fixed movements.
ثُم عَلقَ فِي جَوهَا فَلَكَهَا، وَنَاطَ بِهَا زِينَتَهَا، مِنْ خَفِياتِ دَرَارِيهَا، وَمَصَابِيحِ كَوَاكِبِهَا، وَرَمَى مُسْتَرِقِي السمْعِ بِثَوَاقِبِ شُهُبِهَا، وَأَجْرَاها عَلَى أَذْلاَلِ تَسْخِيرِهَا مِنْ ثَبَاتِ ثَابِتِهَا، وَمَسِيرِ سَائِرِهَا، وهُبُوطِهَا وَصُعُودِهَا، وَنُحُوسِهَا وَسُعُودِهَا.,"Then He hung in its vastness its sky and put the rein its decoration consisting of small bright pearls and lamp-like stars. He shot at the over-hearers arrows of bright meteors. He put them in motion on their appointed routine and made them into fixed stars, moving stars, descending stars, ascending stars, ominous stars and lucky stars."
ومنها: في صفة الملائكة(عليهم السلام),Part of the same sermon: Describing the Angels:
ثُم خَلَقَ سُبْحَانَهُ لاسْكَانِ سَمَاوَاتِهِ، وَعِمَارَةِ الصفِيحِ الاعْلَى مِنْ مَلَكُوتِهِ، خَلْقاً بَدِيعاً مِنْ مَلاَئِكَتِهِ، وَمَلا بهِمْ فُرُوجَ فِجَاجِهَا، وَحَشَا بِهِمْ فُتُوقَ أَجْوَائِهَا،,"Then Allah, the Glorified One, created for inhabiting of His skies and populating the higher strata of his realm new (a variety of) creatures namely the angels. With them He filled the openings of its cavities and populated them with the vastness of its circumference."
وَبَيْنَ فَجَوَاتِ تِلْكَ الْفُرُوجِ زَجَلُ الْمُسَبحِينَ مِنْهُمْ فِي حَظَائِرِ الْقُدُسِ، وَسُتُرَاتِ الْحُجُبِ، وَسُرَادِقَاتِ الْـمَجْدِ، وَوَرَاءَ ذلِكَ الرجِيجِ الذِي تَسْتَك مِنْهُ الاسْمَاعُ سُبُحَاتُ نُور تَرْدَعُ الابْصَارَ عَنْ بُلُوغِهَا، فَتَقِفُ خَاسِئَةً عَلَى حُدُودِهَا.,"In between the openings of these cavities there resounds the voices of angels glorifying Him in the enclosures of sublimity, (behind) curtains of concealment and in veils of His Greatness. And behind this resounding which deafens the ears there is the glory of light which defies the approach of sight to it and consequently the sight stands, disappointed at its limitation."
أَنْشَأَهُمْ عَلَى صُوَر مُخْتَلِفَات، وَأَقْدَار مُتَفَاوِتَات، (أُولِي أَجْنِحَة مَثْنَى وَثُلاَثَ) تُسَبحُ جَلاَلَ عِزتِهِ، لاَ يَنْتَحِلُونَ مَا ظَهَرَ فِي الْخَلْقِ مِنْ صُنْعِهِ، وَلاَ يَدعُونَ أَنهُمْ يَخْلُقُونَ شَيْئاً مَعَهُ مِما انْفَرَدَ بِهِ، (بَلْ عِبَادٌ مُكْرَمُونَ * لاَ يَسْبِقُونَهُ بِالْقَوْلِ وَهُمْ بِأمْرِهِ يَعْمَلُونَ).,"He created them in different shapes and with diverse characteristics. They have wings. They glorify the sublimity of His Honor. They do not appropriate to themselves His skill that shows itself in creation. Nor do they claim they create anything in which He is unparalleled. “But they are rather honored creatures who do not take precedence over Him in uttering anything and they act according to His command” (Holy Quran, 21: 26-27)."
جَعَلَهُمُ اللهُ فِيَما هُنَالِكَ أَهْلَ الامَانَةِ عَلَى وَحْيِهِ، وَحَملَهُمْ إِلى الْمُرْسَلِينَ وَدَائِعَ أَمْرِهِ وَنَهْيِهِ، وَعَصَمَهُمْ مِنْ رَيْبِ الشبُهَاتِ، فَمَا مِنْهُمْ زَائِغٌ عَنْ سَبِيلِ مَرْضَاتِهِ، وَأَمَدهُمْ بِفَوَائِدِ المَعُونَةِ، وَأَشْعَرَ قُلُوبَهُمْ تَوَاضُعَ إِخْبَاتِ السكِينَةِ،,He has made them the trustees of His revelation and sent them to prophets as holders of His injunctions and prohibitions. He has immunized them against the waviness of doubts. Consequently no one among them goes astray from the path of His will. He has helped them with the benefits of succor and has covered their hearts with humility and peace.
وَفَتَحَ لَهُمْ أَبْوَاباً ذُلُلاً إِلى تَمَاجِيدِهِ، وَنَصَبَ لَهُمْ مَنَاراً وَاضِحَةً عَلَى أَعْلاَمِ تَوْحِيدِهِ، لَمْ تُثْقِلْهُمْ مُوصِرَاتُ الاْثَامِ، وَلَمْ تَرْتَحِلْهُمْ عُقَبُ الليَالي وَالايامِ، وَلَمْ تَرْمِ الشكُوكُ بِنَوَازِعِهَا عَزِيمَةَ إِيمَانِهمْ،,He has opened for them doors of Submission to His Glories. He has fixed for them bright minarets as signs of His Oneness. The weights of sins do not burden them and the rotation of nights and days does not make them move. Doubts do not attack with arrows the firmness of their faith.
وَلَمْ تَعْتَرِكِ الظنُونُ عَلَى مَعَاقِدِ يَقِينِهمْ، وَلاَ قَدَحَتْ قَادِحَةُ الاحَنِ فِيَما بَيْنَهُمْ، وَلاَ سَلَبَتْهُمُ الْحَيْرَةُ مَا لاَقَ مِنْ مَعْرِفَتِهِ بِضَمائِرِهمْ، وَسَكَنَ مِنْ عَظَمَتِهِ وَهَيْبَةِ جِلاَلَتِهِ فِي أَثْنَاءِ صُدُورِهمْ، وَلَمْ تَطْمَعْ فِيهِمُ الْوَسَاوِسُ فَتَقْتَرِعَ بِرَيْنِهَا عَلى فِكْرِهمْ.,"Misgivings do not assault the bases of their beliefs. The spark of malice does not ignite among them. Amazement does not tarnish what knowledge of Him their hearts possess, or His greatness and awe of His glory that resides in their bosoms. Evil thoughts do not lean towards them to affect their imagination with their own rust."
مِنْهُمْ مَنْ هُوَ في خَلْقِ الْغَمَامِ الدلحِ، وَفي عِظَمِ الْجِبَالِ الشمخِ، وَفي قَتْرَةِ الظلاَمِ الايْهَمِ. وَمِنْهُمْ مَنْ قَدْ خَرَقَتْ أَقْدَامُهُمْ تُخُومَ الارْضِ السفْلَى، فَهِيَ كَرَايَات بِيض قَدْ نَفَذَتْ فِي مَخَارِقِ الْهَوَاءِ، وَتَحْتَهَا رِيحٌ هَفافَةٌ تَحْبِسُهَا عَلَى حَيْثُ انْتَهَتْ مِنَ الْحُدُودِ الْمُتَنَاهِيَةِ،,"Among them are those who are in the frame of heavy clouds, or in the height of lofty mountains, or in the gloom of over-powering darkness. And there are those whose feet have pierced the lowest boundaries of the earth. These feet are like white ensigns which have gone forth into the vast expanse of wind. Under them blows the light wind which retains them until its last end."
قَدِاسْتَفْرَغَتْهُمْ أَشْغَالُ عِبَادَتِهِ، ووَسّلَت حَقَائِقُ الايمَانِ بَيْنَهُمْ وَبَيْنَ مَعْرِفَتِهِ، وَقَطَعَهُمُ الايقَانُ بِهِ إِلى الْوَلَهِ إِليْهِ، وَلَمْ تُجَاوِزْ رَغَبَاتُهُمْ مَا عِنْدَهُ إِلى مَا عِنْدَ غَيْرِهِ. قَدْ ذَاقُوا حَلاَوَةَ مَعْرِفَتِهِ، وَشَرِبُوا بِالْكَأْسِ الروِيةِ مِنْ مَحَبتِهِ،,Occupation in His worship has made them carefree and realities of Faith have served as a link between them and His knowledge. Their belief in Him has made them concentrate on Him. They long for Him not for others. They have tasted the sweetness of His knowledge and have drunk from the satiating cup of His love.
وَتَمَكنَتْ مِنْ سُوَيْدَاءِ قُلُوبِهمْ وَشِيجَةُ خِيفَتِهِ، فَحَنَوْا بِطُولِ الطاعَةِ اعْتِدَالَ ظُهُورِهمْ، وَلَمْ يُنْفِدْ طُولُ الرغْبَةِ إِلَيْهِ مَادةَ تَضَرعِهِمْ،,The roots of His fear have been implanted in the depth of their hearts. Consequently they have bent their straight backs through His worship. The length of the humility and extreme nearness has not removed from them the rope of their fear.
وَلاَ أَطْلَقَ عَنْهُمْ عَظِيمُ الزلْفَةِ رِبَقَ خُشُوعِهمْ، وَلَمْ يَتَوَلهُمُ الاعْجَابُ فَيَسْتَكْثِرُوا مَا سَلَفَ مِنْهُمْ، وَلاَ تَرَكَتْ لَهُمُ اسْتِكَانَةُ الاجْلاَلِ نَصِيباً فِي تَعْظِيمِ حَسَنَاتِهمْ، وَلَمْ تَجْرِ الْفَتَرَاتُ فِيهِمْ عَلَى طُولِ دُؤُوبِهِمْ، وَلَمْ تَغِضْ رَغَبَاتُهُمْ فَيُخَالِفُوا عَنْ رَجَاءِ رَبهِمْ،,They do not entertain pride so as to make much of their acts. Their humility before the glory of Allah does not allow them to esteem their own virtues. Languor does not affect them despite their long affliction. Their longings (for Him) do not lessen so that they might turn away from hope in (Allah) their Sustainer.
وَلَمْ تَجِف لِطُولِ الْمُنَاجَاةِ أَسَلاَتُ أَلْسِنَتِهمْ، وَلاَ مَلَكَتْهُمُ الاشْغَالُ فَتَنْقَطِعَ بِهَمْسِ الخبر إِلَيْهِ أَصْواتُهُمْ، وَلَمْ تَخْتَلِفْ فِي مَقَاوِمِ الطّاعَةِ مَناكِبُهُمْ، وَلَمْ يَثْنُوا إِلَى رَاحَةِ التقْصِيرِ فِي أَمرِهِ رِقَابَهُمْ، وَلاَ تَعْدُوا عَلَى عَزِيمَةِ جِدهِم بَلاَدَةُ الْغَفَلاَتِ، وَلاَ تَنْتَضِلُ فِي هِمَمِهِمْ خَدَائِعُ الشهَوَاتِ.,The tips of their tongues do not get dry by constant prayers (to Allah). Engagements (in other matters) do not betake them so as to turn their (loud) voices for Him into faint ones. Their shoulders do not get displaced in the postures of worship. They do not move their necks (this and that way) for comfort in disobedience of His command. Follies of negligence do not act against their determination to strive and the deceptions of desires do not overcome their courage.
قَد اتخَذُوا ذَا الْعَرْشِ ذَخِيرَةً لِيَومِ فَاقَتِهمْ، وَيَممُوهُ عِنْدَ انْقِطَاعِ الْخَلْقِ إِلى الـمَخْلُوقِينَ بِرَغْبَتِهمْ، لاَ يَقْطَعُونَ أَمَدَ غَايَةِ عِبَادَتِهِ،,They regard the master of the Throne (Allah) as the store for the day of their need. Because of their love (for Him) they turn to Him even when others turn to the creatures. They do not reach the ending limit of His worship.
وَلاَ يَرْجِعُ بِهمُ الاِسْتِهْتَارُ بِلُزُومِ طَاعَتِهِ، إِلا إِلَى مَوَاد مِنْ قُلُوبِهمْ غَيْرِ مُنْقَطِعَة مِنْ رَجَائِهِ وَمَخَافَتِهِ، لَمْ تَنْقَطِعْ أَسْبَابُ الشفَقَةِ مِنْهُمْ، فَيَنُوا في جِدهِمْ، وَلَمْ تَأْسِرْهُمُ الاطْمَاعُ فَيُؤْثِرُوا وَشِيكَ السعْىِ عَلَى اجْتِهَادِهِمْ.,"Their passionate fondness for His worship does not turn them except to the springs of their own hearts, springs which are never devoid of His hope and His fear. Fear of (Allah) never leaves them so that they might slacken in their efforts, nor have temptations entrapped them so that they might prefer this light search over their (serious) effort."
ولَمْ يَسْتَعْظِمُوا مَا مَضَى مِنْ أَعْمَالِهِمْ، وَلَوِ اسْتَعْظَمُوا ذلِكَ لَنَسَخَ الرجَاءُ مِنْهُمْ شَفَقَاتِ وَجَلِهِمْ، وَلَمْ يَخْتَلِفُوا فِي رَبهِمْ بِاسْتِحْواذِ الشيْطَانِ عَلَيْهِمْ، وَلَمْ يُفَرقْهُمْ سُوءُ التقَاطُعِ، وَلاَتَوَلاّهُمْ غِل التحَاسُدِ، وَلاَ تَشَعبَتْهُمْ مَصَارِفُ الريَبِ،,"They do not consider their past (virtuous) deeds as big, for if they had considered them big then fear would have wiped away hopes from their hearts. They did not differ (among themselves) about their Sustainer as a result of Satan’s control over them. The vice of separation from one another did not disperse them. Rancor and mutual malice did not overpower them. Ways of wavering did not divide them."
وَلاَ اقْتَسَمَتْهُمْ أَخْيَافُ الْهِمَمِ، فَهُمْ أُسَرَاءُ إِيمَان لَمْ يَفُكهُمْ مَنْ رِبْقَتِهِ زَيَغٌ وَلاَ عُدُولٌ وَلاَ وَنىً وَلاَ فُتُورٌ، وَلَيْسَ في أَطْبَاقِ السمَاوَاتِ مَوْضِعُ إِهَاب إِلا وَعَلَيْهِ مَلَكٌ سَاجِدٌ، أَوْ سَاع حَافِدٌ، يَزْدَادُونَ عَلَى طُولِ الطاعَةِ بِرَبهمْ عِلْماً، وَتَزْدَادُ عِزةُ رَبهِمْ فِي قُلُوبِهِمْ عِظَماً.,"Differences of degree of courage did not render them into divisions. Thus they are devotees of faith. Neither crookedness (of mind), nor excess, nor lethargy nor languor breaks them from its rope. There is not the thinnest point in the skies but there is an angel over it in prostration (before Allah) or (busy) in quick performance (of His commands). By long worship of their Sustainer they increase their knowledge and the honor of their Sustainer increases in their hearts."
ومنها: في صفة الارض ودحوها على الماء,Part of the Same Sermon: Description of the Earth and its Expansion over Water:
كَبَسَ الارْضَ عَلى مَوْرِ أَمْوَاج مُسْتَفْحِلَة، وَلُجَجِ بِحَار زَاخِرَة، تَلْتَطِمُ أَوَاذِي أمْواجِهَا، وَتَصْطَفِقُ مُتَقَاذِفَاتُ أَثْبَاجِها، وَتَرْغُو زَبَداً كَالْفُحُولِ عِنْدَ هِيَاجِهَا، فَخَضَعَ جِمَاحُ الْمَاءِ الْمُتَلاَطِمِ لِثِقَلِ حَمْلِهَا، وَسَكَنَ هَيْجُ ارْتِمَائِهِ إِذْ وَطِئَتْهُ بِكَلْكَلِهَا، وَذَل مُسْتَخْذِياً إِذْ تَمعكَتْ عَلَيْهِ بِكَوَاهِلِهَا،,"Allah spread the earth on stormy and tumultuous waves and the depths of swollen seas, where waves clashed with each other and high surges leapt over one another. They emitted foam like the he-camel at the time of sexual excitement. So the tumult of the stormy water was subdued by the weight of the earth, when the earth pressed it with its chest its shooting agitation eased and when the earth rolled on it with its shoulder bones the water meekly submitted."
فَأَصْبَحَ بَعْدَ اصْطِخَابِ أَمْوَاجِهِ، سَاجِياً مَقْهُوراً، وَفِي حَكَمَةِ الذل مُنْقَاداً أَسِيراً، وَسَكَنَتِ الارْضُ مَدْحُوةً فِي لُجةِ تَيارِهِ، وَرَدتْ مِنْ نَخْوَةِ بَأْوِهِ وَاعْتِلاَئِهِ، وَشُمُوخِ أَنْفِهِ وَسُمُو)غُلَوَائِهِ، وَكَعَمَتْهُ عَلَى كِظةِ جَرْيَتِهِ، فَهَمَدَ بَعْدَ نَزَقَاتِهِ، وبَعْدَ زَيَفَانِ وَثَبَاتِهِ.,"Thus, after tumult of its surges it became tame and overpowered and an obedient prisoner of the shackles of disgrace, while the earth spread itself and became solid in the stormy depth of this water. (In this way) the earth put an end to the pride, self conceit, high status and superiority of the water and muzzled the intrepidity of its flow. Consequently, it stopped after its stormy flow, settling down after its tumult."
فَلَما سَكَنَ هَيْجُ الْمَاءِ مِنْ تَحْتِ أَكْنَافِهَا، وَحَمْلِ شَوَاهِقِ الْجِبَالِ الْبُذخِ عَلَى أَكْتَافِهَا، فَجرَ يَنَابِيعَ الْعُيُونِ مِنْ عَرَانِينِ أُنُوفِهَا، وَفَرقَهَا فِي سُهُوبِ بِيدِهَا وَأَخَادِيدِهَا، وَعَدلَ حَرَكَاتِهَا بِالراسَيَاتِ مِنْ جَلاَمِيدِهَا، وَذَوَاتِ الشنَاخِيبِ الشم مِنْ صَيَاخِيدِهَا،,"When the excitement of water subsided under the earth’s sides and under the weight of the high and lofty mountains placed on its shoulders, Allah flowed springs of water from its high tops and distributed them through plains and low places and moderated their movement by fixed rocks and high mountain tops."
فَسَكَنَتْ مِنَ الْمَيَدَانِ بِرُسُوبِ الْجِبَالِ فِي قِطَعِ أَدِيمِهَا، وَتَغَلْغُلِهَا مُتَسَربَةً في جَوْبَاتِ خَيَاشِيمِهَا، وَرُكُوبِهَا أَعْنَاقَ سُهُولِ الارَضِينَ وَجَرَاثِيمِهَا، وَفَسَحَ بَيْنَ الْجَو وَبَيْنَهَا، وَأَعَد الْهَوَاءَ مُتَنَسماً لِسَاكِنِهَا،,Then its trembling came to a standstill because of the penetration of mountains in (various) parts of its surface and their being fixed in its deep areas and their standing on its plains. Then Allah created the vastness between the earth and firmament and provided the blowing wind for its inhabitants.
وَأَخْرَجَ إِلَيْهَا أَهْلَهَا عَلَى تَمَامِ مَرَافِقِها. ثُم لَمْ يَدَعْ جُرُزَ الارْضِ التي تَقْصُرُ مِيَاهُ الْعُيُونِ عَنْ رَوَابِيهَا، وَلاَ تَجِدُ جَدَاوِلُ الانْهَارِ ذَرِيعَةً(11) إِلى بُلُوغِهَا، حَتى أَنْشَأَ لَهَا نَاشِئَةَ سَحَاب تُحْيِي مَوَاتَهَا، وَتَسْتَخْرِجُ نَبَاتَهَا،,"Then He directed its inhabitants to spread all over its convenient places. Thereafter He did not leave the barren tracts of the earth alone where high portions lacked in water-springs and where rivers could not find their way, but created floating clouds which enliven the unproductive areas and grow vegetation."
أَلفَ غَمَامَهَا بَعْدَ افْتِرَاقِ لُمَعِهَ، وَتَبَايُنِ قَزَعِهِ. حَتى إِذَا تَمَخضَتْ لُجةُ الْمُزْنِ فِيهِ، وَالْـتَمَعَ بَرْقُهُ فَي كُفَفِهِ، وَلَمْ يَنَمْ وَمِيضُهُ فِي كَنَهْوَرِ رَبَابِهِ، وَمُتَرَاكِمِ سَحَابِهِ، أَرْسَلَهُ سَحّاً مُتَدَارَكاً، قَدْ أَسَف هَيْدَبُهُ، تَمْرِيهِ الْجَنُوبُ دِرَرَ(11) أَهَاضِيبِهِ، وَدُفَعَ شَآبِيبِهِ.,He made a big cloud by collecting together small clouds and when water collected in it and lightning began to flash on its sides and the flash continued under the white clouds as well as the heavy ones He sent it heavily raining. The cloud was hanging towards the earth and southerly winds were squeezing it into shedding its water like a she-camel bending down for milking.
فَلَما أَلْقَتِ السحابُ بَرْكَ بِوَانَيْهَا،وَبَعَاعَ مَا اسْتَقَلتْ بِهِ مِنَ الْعِبْءِ الْـمَحْمُولِ عَلَيْهَا، أَخْرَجَ بِهِ مِنْ هَوَامِدِ الارْضِ النبَاتَ، وَمِنْ زُعْرِ الْجِبَالِ الاعْشابَ،,When the cloud prostrated itself on the ground and delivered all the water it carried on itself Allah grew vegetation on the plain earth and herbage on dry mountains.
فَهِيَ تَبْهَجُ بِزِينَةِ رِيَاضِهَا،وَتَزْدَهِي بِمَا أُلْبِسَتْهُ مِنْ رَيْطِ، أَزَاهِيرِهَا(11)، وَحِلْيَةِ مَا سُمِطَتْ(12) بِهِ مِنْ نَاضِرِ أَنْوَارِهَا،,"As a result, the earth felt pleased at being decorated with its gardens and wondered at her outfit of soft vegetation and the ornaments of its blossoms."
وَجَعَلَ ذلِكَ بَلاَغاً لِلانَامِ، وَرِزْقاً لِلانْعَامِ، وَخَرَقَ الْفِجَاجَ فِي آفَاقِهَا، وَأَقَامَ المَنَارَ لَلسالِكِينَ عَلَى جَوَاد طُرُقِهَا.,Allah made all this the means of sustenance for the people and feed for the beasts. He has opened up highways in its expanse and has established minarets (of guidance) for those who tread on its highways.
فَلَما مَهَدَ أَرْضَهُ، وَأَنْفَذَ أَمْرَهُ، اخْتَارَ آدَمَ(عليه السلام)، خِيرَةً مِنْ خَلْقِهِ، وَجَعَلَهُ أَوّلَ جِبِلتِهِ، وَأَسْكَنَهُ جَنتَهُ، وَأَرْغَدَ فِيهَا أُكُلَهُ، وَأَوْعَزَ إِلَيْهِ فِيَما نَهَاهُ عَنْهُ، وَأَعْلَمَهُ أَن فِي الاقْدَامِ عَلَيْهِ التعرضَ لِمَعْصِيَتِهِ، وَالْـمُخَاطَرَةَ بِمَنْزِلَتِهِ;,"Once He had spread out the earth and enforced His commands, He chose Adam as the best of His creation, making him the first [human being] to create. He made him to reside in Paradise and arranged for his eating in it and also indicated from what He had prohibited him. He told him that proceeding towards it meant His disobedience and endangering his own status."
فَأَقْدَمَ عَلَى مَا نَهَاهُ عَنْهُ ـ مُوَافَاةً لِسَابِقِ عِلْمِهِ ـ فَأَهْبَطَهُ بَعْدَ التوْبَةِ لِيَعْمُرَ أَرْضَهُ بِنَسْلِهِ، وَلِيُقِيمَ الْحُجةَ بهِ عَلَى عِبَادِهِ، ولَمْ يُخْلِهِمْ بَعْدَ أَنْ قَبَضَهُ، مِما يُؤَكدُ عَلَيْهِمْ حُجةَ رُبُوبِيتِهَ، وَيَصِلُ بَيْنَهُمْ وَبَيْنَ مَعْرِفَتِهِ،,"But Adam did what he had been refrained from, just as Allah already knew beforehand. Consequently, Allah sent him down after (accepting) his repentance, to populate His earth with his progeny and to serve as a proof and plea for Him among his creatures. Even when He made Adam die He did not leave them without one who would serve among them as proof and plea for His Godhead and serve as the link between them and His knowledge."
بَلْ تَعَاهَدَهُمْ بَالْحُجَجِ عَلَى أَلْسُنِ الْخِيَرَةِ مِنْ أَنْبِيَائِهِ، وَمُتَحَملِي وَدَائِعِ رِسَالاَتِهِ، قَرْناً فَقَرْناً; حَتى تَمتْ بِنَبِينَا مُحَمد(صلى الله عليه وآله) حُجتُهُ، وَبَلَغَ الْمَقْطَعَ عُذْرُهُ وَنُذُرُهُ،,"But He provided to them the proofs through His chosen Messengers and bearers of the trust of His Message, age after age till the process came to end with Prophet Muhammad and His pleas and warnings reached finality."
وَقَدرَ الاْرْزَاقَ فَكَثرَهَا وَقَللَهَا، وَقَسمَهَا عَلَى الضيقِ والسعَةِ فَعَدَلَ فِيهَا لِيَبْتَلِيَ مَنْ أَرَادَ بَمَيْسُورِهَا وَمَعْسُورِهَا، وَلِيَخْتَبِرَ بِذلِكَ الشكْرَ والصبْرَ مِنْ غَنِيهَا وَفَقِيرِهَا، ثُم قَرَنَ بِسَعَتِهَا عَقَابِيلَ فَاقَتِهَا، وَبِسَلاَمَتِهَا طَوَارِقَ آفَاتِهَا، وَبِفُرَجِ أَفْرَاحِهَا غُصَصَ أَتْرَاحِهَا.,"He ordained livelihoods with plenty and with paucity. He distributed them narrowly as well as profusely. He did it with justice to test whomever He desired, with prosperity or with destitution and to test through it the gratefulness or endurance of the rich and the poor. Then He coupled plenty with the misfortune of destitution, safety with the distresses of calamities and pleasures of enjoyment with pangs of grief."
وَخَلَقَ الاْجَالَ فَأَطَالَهَا وَقَصرَهَا، وَقَدمَهَا وَأَخرَهَا، وَوَصَلَ بَالْمَوْتِ أَسْبَابَهَا، وَجَعَلَهُ خَالِجاً لاشْطَانِهَا، وَقَاطِعاً لمَرائِرِأَقْرَانِهَا.,"He created fixed ages and made them long or short and earlier or later, ending them with death. He had made death capable of pulling up the ropes of ages and cutting them asunder."
عَالِمُ السر مِنْ ضَمَائِرِ الْمُضْمِرِينَ، وَنَجْوَى الْمُتَخَافِتِينَ، وَخَوَاطِرِ رَجْمِ الظنُونِ، وَعُقَدِ عَزِيمَاتِ الْيَقِينِ، وَمَسَارِقِ إِيمَاضِ الْجُفُونِ، وَمَا ضَمِنَتْهُ أَكْنَانُ الْقُلُوبِ، وَغَيَابَاتُ الْغُيُوبِ،,"He knows the secrets of those who conceal them, the secret conversation of those who engage in it, the inner feelings of those who indulge in guesses, the established certainties, the inklings of the eyes, the inner contents of hearts and the depths of the unknown."
وَمَا أَصْغَتْ لاِسْتِرَاقِهِ مَصَائِخُ الاسْمَاعِ، وَمَصَائِفُ الذر، وَمَشَاتِي الْهَوَام، وَرَجْعِ الْحَنِينِ مِنْ الْمُولَهَاتِ(11)، وَهَمْسِ(12) الاقْدَامِ، وَمُنْفَسَحِ الـثمَرَةِ مِنْ وَلاَئِجِ غُلُفِ الاكْمَامِ، وَمُنْقَمَعِ الْوُحُوشِ مِنْ غِيرَانِ الْجِبَالِ وَأَوْدِيَتِهَا،,"He also knows what can be heard only by bending the holes of the ears, the summer resorts of ants and winter abodes of the insects, resounding of the cries of wailing women and the sound of steps. He also knows the spots in the inner sheaths of leaves where fruits grow, the hiding places of beasts namely caves in mountains and valleys,"
"وَمُخْتَبَاَ الْبَعُوضِ بَيْنَ سُوقِ الاشْجَارِ وَأَلْحِيَتِهَا، وَمَغْرِزِ الاوْرَاقِ مِنَ الافْنَانِ، وَمَحَط الامْشَاجِ مِنْ مَسَارِبِ الاصْلاَبِ، وَنَاشِئَةِ الْغُيُومِ وَمُتَلاَحِمِهَا،
وَدُرُورِ قَطْرِ السحَابِ في مُتَرَاكِمِهَا،","the hiding holes of mosquitoes on the trunks of trees and their herbage, the sprouting points of leaves in the branches, the dripping points of semen passing through passages of loins, small rising clouds and the big giant ones, the drops of rain in the thick clouds,"
وَمَا تَسْقِي الاعَاصِيرُ بِذُيُولِهَا، وَتَعْفُو الامْطَارُ بِسُيُولِهَا، وَعَوْمِ بَنَاتِ الارضِ فِي كُثْبَانِ الرمَالِ، وَمُسْتَقَر ذَوَاتِ الاجْنِحَةِ بِذُرَا شَنَاخِيبِ الْجِبَالِ، وَتَغْرِيدِ ذَوَاتِ الْمَنْطِقِ فِي دَيَاجِيرِ الاوْكَارِ،,"the particles of dust scattered by whirlwinds through their skirts, the lines erased by rain floods, the movements of insects on sand-dunes, the nests of winged creatures on the cliffs of mountains and the singing of chattering birds in the gloom of their brooding places."
وَمَا أوْعَتْهُ الاصْدَافُ، وَحَضَنَتْ عَلَيْهِ أَمْوَاجُ الْبِحَارِ، وَمَا غَشِيَتْهُ سُدْفَةُ لَيْل، أَوْ ذَر عَلَيْهِ شَارِقُ نَهَار، وَمَا اعْتَقَبَتْ(11) عَلَيْهِ أَطْبَاقُ الديَاجِيرِ(12)، وَسُبُحَاتُ النورِ(13)، وَأَثَرِ كُل خَطْوَة،,"And He knows whatever has been treasured by the mother-of- pearls and covered under ocean waves, all that which is concealed under the darkness of night and all that on which the light of day is shining, as well as all that on which sometimes darkness prevails and sometimes light shines, the trace of every footstep,"
وَحِس كُل حَرَكَة، وَرَجْعِ كُل كَلِمَة، وَتَحْرِيكِ كُل شَفَة، وَمُسْتَقَر كُل نَسَمَة، وَمِثْقَالِ كُل ذَرة، وَهَمَاهِمِ كُل نَفْس هَامة، وَمَا عَلَيْهَا مِنْ ثَمَرِ شَجَرَة، أَوْ ساقِطِ وَرَقَة، أَوْ قَرَارَةِ نُطْفَة، أوْ نُقَاعَةِ دَم وَمُضْغَة، أَوْ نَاشِئَةِ خَلْق وَسُلاَلَة.,"the feel of every movement, the echo for every sound, the motion of every lip, the abode of every living being, the weight of every particle, the sobs of every sobbing heart and whatever is on the earth like fruits of trees or falling leaf, or settling place of semen, or the congealing of blood or clot and the developing of life and embryo."
لَمْ تَلْحَقْهُ فِي ذلِكَ كُلْفَةٌ، وَلاَ اعْتَرَضَتْهُ فِي حِفْظِ مَا ابْتَدَعَ مِنْ خَلْقِهِ عَارِضَةٌ، وَلاَ اعْتَوَرَتْهُ فِي تَنْفِيذِ الامُورِ وَتَدَابِيرِ الْـمَخلُوقِينَ مَلاَلَةٌ وَلاَ فَتْرَةٌ، بَلْ نَفَذَهُمْ عِلْمُهُ، وَأَحْصَاهُمْ عَدَدُهُ، وَوَسِعَهُمْ عَدْلُهُ، وَغَمَرَهُمْ فَضْلُهُ، مَعَ تَقْصِيرِهِمْ عَنْ كُنْهِ مَا هُوَ أَهْلُهُ.,"On all this, He suffers no trouble and no impediment hampers Him in the preservation of what he created nor any languor or grief hinders Him from the enforcement of commands and management of the creatures, His knowledge penetrates through them and they are within His counting. His justice extends to all of them and His bounty encompasses them despite their falling short of what is due to Him."
اللهُم أَنْتَ أَهْلُ الْوَصْفِ الْجَمِيلِ، وَالتعْدَادِ الْكَثِيرِ، إِنْ تُؤَملْ فَخَيْرُ مَأْمُول، وَإِنْ تُرْجَ فأَكْرَمُ مَرْجُو. اللهُم وَقَدْ بَسَطْتَ لي فِيَما لاَ أَمْدَحُ بِهِ غَيْرَكَ، وَلاَ أُثْنِي بِهِ عَلَى أَحَد سِوَاكَ، وَلاَ أُوَجهُهُ إِلَى مَعَادِنِ الْخَيْبَةِ وَمَوَاضِعِ الريبَةِ، وَعَدَلْتَ بِلِسَاني عَنْ مَدَائِحِ الاْدَمِيينَ، وَالثنَاءِ عَلَى الْمَرْبُوبِينَ الْـمَخْلُوقِينَ.,"O Lord! You deserve handsome description and the highest esteem. If wish is directed towards You, You are the best to be wished for. If hope is reposed in You, You are the most Honored to be hoped for. O Lord! You hast bestowed on me such power that I do not praise any one other than You and I do not eulogize any one save You. I do not direct my praise towards others who are sources of disappointment and centers of misgivings. You hast kept away my tongue from the praises of human beings and eulogies of the created and the sustained."
اللهُم وَلِكُل مُثْن عَلَى مَنْ أَثْنَى عَلَيْهِ مَثُوبَةٌ مِنْ جَزَاء، أَوْ عَارِفةٌ مِنْ عَطَاء; وَقَدْ رَجَوْتُكَ دَلِيلاً عَلَى ذَخَائِرِ الرحْمَةِ وَكُنُوزِ الْمَغْفِرَةِ.,"O Lord! Every who praises has on whom he praises the right of reward and recompense. Certainly, I have turned to You with my eye at the treasures of Your Mercy and stores of forgiveness."
اللهُم وَهذَا مَقَامُ مَنْ أَفْرَدَكَ بِالتوْحِيدِ الذِي هُوَ لَكَ، وَلَمْ يَرَ مُستَحِقّاً لِهذِهِ المحَامِدِ وَالْمَمادِحِ غَيْرَكَ، وَبِي فَاقَةٌ إِلَيْكَ لاَ يَجْبُرُ مَسْكَنَتَهَا إِلا فضْلُكَ، وَلاَ يَنْعَشُ مِنْ خَلتِهَا إِلا مَنكَ وَجُودُكَ، فَهَبْ لَنَا فِي هذَا الْمَقَامِ رِضَاكَ، وَأَغْنِنَا عَنْ مَد الايْدِي إِلَى مَن سِوَاكَ، (إِنكَ عَلى كُل شَيْء قَدِيرٌ)!,"O Lord! here stands one who has singled You with Oneness that is Your due and has not regarded any one deserving of these praises and eulogies except You. My want towards You is such that nothing except Your generosity can cure its destitution, nor provide for its need except Your obligation and Your generosity. So do grant us in this place Your will and make us free from stretching hands to anyone other than You. “Certainly, You are powerful over everything” (Holy Quran, 66: 8)."
[ 91 ],Sermon 91
ومن كلام له (عليه السلام) لمّا أراده الناس على البيعة بعد قتل عثمان,"When People Decided to Swear Allegiance to Imam Ali Ibn Abu Talib’s Hand after the Murder of Othman, He Said the Following:"
دَعُوني وَالْـتَمِسُوا غَيْرِي; فإِنا مُسْتَقْبِلُونَ أَمْراً لَهُ وُجُوهٌ وَأَلْوَانٌ; لاَ تَقُومُ لَهُ الْقُلُوبُ، وَلاَ تَثْبُتُ عَلَيْهِ الْعُقُولُ، وَإِن الاْفَاقَ قَدْ أَغَامَتْ، وَالْـمَحَجةَ قَدْ تَنَكرَتْ.,"Leave me and seek someone else. We are facing a matter which has (several) faces and colors, which neither hearts can stand nor intelligence can accept. Clouds are hovering over the sky and faces are not discernable."
وَاعْلَمُوا أَني إنْ أَجَبْتُكُمْ رَكِبْتُ بِكُمْ مَا أَعْلَمُ، وَلَمْ أُصْغِ إِلَى قَوْلِ الْقَائِلِ وَعَتْبِ الْعَاتِبِ، وَإِنْ تَرَكْتُمُونِي فَأَنَا كَأَحَدِكُمْ; وَلَعَلي أَسْمَعُكُمْ وَأَطْوَعُكُمْ لِمنْ وَليْتُمُوهُ أَمْرَكُمْ، وَأَنَا لَكُمْ وَزِيراً، خَيْرٌ لَكُمْ مِني أَمِيراً!,You should know that if I respond to you I would lead you as I know and would not care about whatever one may say or abuse. If you leave me then I am the same as you are. It is possible I would listen to and obey whomever you make in charge of your affairs. I am better for you as a counselor than as chief.
[ 92 ],Sermon 92
ومن خطبة له (عليه السلام) [وفيها ينبه أَمير المؤمنين على فضله وعلمه ويبيّن فتنة بني أُميّة],"About the Annihilation of the Kharijites, Themischief Mongering of Umayyads and the Vastness of His Knowledge:"
أَما بَعْد، أَيهَا الناسُ فَإِني فَقَأْتُ عَيْنَ الْفِتْنَةِ، وَلَمْ يَكُنْ لِيَجْتَرِىءَ عَلَيْهَا أَحَدٌ غَيْرِي بَعْدَ أَنْ مَاجَ غَيْهَبُهَا، وَاشْتَد كَلَبُهَا.,"So now, Praise and Glorification belong to Allah. O people! I have put out the eye of rebellion. No one except me advanced towards it when its gloom was swelling and its madness was intense."
فَاسْأَلُوني قَبْلَ أَنْ تَفْقِدُونِي، فَوَ الذِي نَفْسِي بِيَدِهِ لاَ تَسْأَلُوني عَنْ شَيْء فِيَما بَيْنَكُمْ وَبَيْنَ الساعَةِ، وَلاَ عَنْ فِئَة تَهْدِي مائةً وَتُضِل مائةً إِلا نَبأْتُكُمْ بِنَاعِقِهَا وَقَائِدِهَا وَسَائِقِهَا، وَمنَاخِ رِكَابِهَا، وَمَحَط رِحَالِهَا، وَمَنْ يُقْتَلُ مِنْ أَهْلِهَا قَتْلاً، وَمَنْ يَمُوتُ مِنْهُمْ مَوْتاً.,"Ask me before you miss me, because, by Allah, who has my life in His hands, if you ask me anything between now and the Day of Judgement or about the group who will guide a hundred people and also misguide a hundred people, I will tell you who is announcing its march, who is driving it in the front and who is driving it at the rear, the stages where its riding animals will stop for rest and the final place of stay and who among them will be killed and who will die a natural death."
وَلَوْ قَدْ فَقَدْتُمُونِي وَنَزَلَتْ كَرَائِهُ الامُورِ، وَحَوَازِبُ الْخُطُوبِ، لاطْرَقَ كَثِيرٌ مِنَ السائِلِينَ، وَفَشِلَ كَثِيرٌ مِنَ المَسْؤُولِينَ، وَذلِكَ إِذَا قَلصَتْ حَرْبُكُمْ، وَشَمرَتْ عَنْ سَاق، وَضَاقَتِ الدنْيَا عَلَيْكُمْ ضِيقاً، تَسْتَطِيلُونَ أَيامَ الْبَلاَءِ عَلَيْكُمْ، حَتى يَفْتَحَ اللهُ لِبَقِيةِ الابْرَارِ مِنْكُمْ.,When I am dead hard circumstances and distressing events will befall you. Many persons in the status of asking questions will remain silent with eyes cast down while those in the status of replying will lose courage. This will be at a time when wars will descend upon you with all hardship and days will be so hard on you that you will feel them prolonged because of hardship till Allah will give victory to those remaining virtuous among you.
إِنّ الْفِتَنَ إِذَا أَقْبَلَتْ شَبهِتْ، وَإِذَا أَدْبَرَتْ نَبهَتْ، يُنْكَرْنَ مُقْبِلاَت، وَيُعْرَفْنَ مُدْبِرَات، يَحُمْنَ حَوْمَ الريَاحِ، يُصِبْنَ بَلَداً وَيُخْطِئْنَ بَلَداً. أَلاَ وَإِن أَخْوَفَ الْفِتَنِ عِنْدِي عَلَيْكُمْ فَتْنَةُ بَنِي اُمَيةَ، فإِنهَا فِتْنَةٌ عَمْيَاءُ مُظْلِمَةٌ: عَمتْ خُطتُهَا، وَخَصتْ بَلِيتُهَا، وَأَصَابَ الْبَلاَءُ مَنْ أَبْصَرَ فِيهَا، وَأَخْطَأَ الْبَلاَءُ مَنْ عَمِيَ عَنْهَا.,"When mischief comes they confuse (right with wrong) and when they clear away they leave a warning. They cannot be known at the time of approach but are recognized at the time of return. They blow like the blowing of winds, striking some cities and missing others.
Beware that the worst mischief for you in my view is the mischief of Banu Umayyah because it is blind and also creates darkness. Its sway is general but its ill effects are for particular people. He who remains clear-sighted in it will be affected by distress and he who remains blind in it will avoid the distress."
وَايْمُ اللهِ لَتَجِدُن بَنِي أُمَيةَ لَكُمْ أَرْبَابَ سُوْء بَعْدِي، كَالنابِ الضرُوسِ : تَعْذِمُ بِفِيهَا، وَتَخْبِطُ بِيَدِهَا، وتَزْبِنُ بِرِجْلِهَا، وَتَمْنَعُ دَرهَا، لاَ يَزَالُونَ بِكُمْ حَتى لاَ يَتْرُكُوا مَنْكُمْ إِلا نَافِعاً لَهُمْ، أَوْ غَيْرَ ضَائِر بِهِمْ،,"By Allah, after me you will find Banu Ummayyah the very worst for yourselves, like the old unruly she-camel who bites with its mouth, beats with its fore-legs, kicks with its hind legs and refuses to be milked. They will remain over you till they will leave among you only those who benefit them or those who do not harm them."
وَلاَ يَزَالُ بَلاَؤُهُمْ حَتى لاَ يَكُونَ انْتِصَارُ أَحَدِكُمْ مِنْهُمْ إِلا مثل انْتِصَارِ الْعَبْدِ مِنْ رَبهِ، وَالصاحِبِ مِنْ مُسْتَصْحِبِهِ، تَرِدُ عَلَيْكُمْ فِتْنَتُهُمْ شَوْهَاءَ مَخْشَيةً، وَقِطَعاً جَاهِلِيةً، لَيْسَ فِيهَا مَنَارُ هُدىً، وَلاَ عَلَمٌ يُرَى.,"Their calamity will continue till your seeking help from them will become like the seeking of help by the slave from his master or of the follower from the leader. Their mischief will come to you like evil-eyed fear and pre¬Islamic fragments, wherein there will be no minaret of guidance nor any sign (of salvation) to be seen."
نَحْنُ أَهْلَ الْبِيْتِ مِنْهَا بنجاة، وَلَسْنَا فِيهَا بِدُعَاة، ثُم يُفَرجُهَا اللهُ عَنْكُمْ كَتَفْرِيجِ الادِيمِ : بِمَنْ يَسُومُهُمْ خَسْفاً، وَيَسُوقُهُمْ عُنْفاً، وَيَسْقِيهِمْ بِكَأْس مُصَبرَة، لاَ يُعْطِيهِمْ إِلا السيْفَ، وَلاَ يُحْلِسُهُمْ إِلا الْخَوْفَ،,"We Ahl al-Bayt (the Household of the Prophet ) are free from this mischief and we are not among those who will engender it. Thereafter, Allah will dispel it from you like the removal of the skin (from flesh) through him who will humble them, drag them by their necks, make them drink full cups (of hardships), not extend to them anything but sword and not clothe them except with fear."
فَعِنْدَ ذلِكَ تَوَد قُرَيْشٌ ـ بِالدنْيَا وَمَا فِيهَا ـ لَوْ يَرَوْنَنِي مَقَاماً وَاحِداً، وَلَوْ قَدْرَ جَزْرِ جَزْور، لاقْبَلَ مِنْهُمْ مَا أَطْلُبُ الْيَوْمَ بَعْضَهُ فَلاَ يُعْطُونِيهِ!,At that time Quraish will wish at the cost of the world and all its contents to find me even only once and just for the duration of the slaughter of a camel in order that I may accept from them (the whole of) that of which at present. I am asking them only a part but they are not giving me.
[ 93 ],Sermon 93
وم خطبة له (عليه السلام) [وفيها يصف الله تعالى ثمّ يبين فضل الرسول الكريم وأهل بيته ثمّ يعظ الناس],Praising Allah and Lauding His Prophets:
فَتَبَارَكَ اللهُ الذِي لاَ تَبْلُغُهُ بُعْدُ الْهِمَمِ، وَلاَ يَنَالُهُ حَدْسُ الْفِطَنِ، الاولُ الذِي لاَ غَايَةَ لَهُ فَيَنْتَهِيَ، وَلاَ آخِرَ لَهُ فَيَنْقَضِيَ.,"Exalted is Allah Whom heights of daring cannot approach and fineness of intelligence cannot find. He is such First that there is no extremity for Him so that He be contained within it, nor is there an end for Him where He will cease (being Existent)."
منها: [في وصف الانبياء],Part of the Same Sermon about the Prophet :
فَاسْتَوْدَعَهُمْ فِي أَفْضَلِ مُسْتَوْدَع، وَأَقَرهُمْ فِي خَيْرِ مُسْتَقَرّ، تَنَاسَخَتْهُمْ كَرَائِمُ الاصْلاَبِ إِلَى مُطَهرَاتِ الارْحَامِ; كُلمَا مَضَى سَلَفٌ، قَامَ مِنْهُمْ بِدِينِ اللهِ خَلَفٌ.,"Allah kept the Prophets in the best place and made them stay in the best of way. He moved them in succession from distinguished forefathers to the wombs of chaste women. Whenever a predecessor from among them died, the follower stood up for the cause of the religion of Allah."
[رسول الله وأهل بيته],About the Holy Prophet and his Descendants (Itra):
حَتى أَفْضَتْ كَرَامَةُ اللهِ سُبْحَانَهُ إِلَى مُحَمد(صلى الله عليه وآله)، فَأَخْرَجَهُ مِنْ أَفْضَلِ الْمَعَادِنِ مَنْبِتاً، وَأَعَز الارُومَاتِ مَغْرِساً، مِنَ الشجَرَةِ التِي صَدَعَ مِنْهَا أَنْبِيَاءَهُ، وَانْتَجَبَ مِنْهَا أُمَنَاءَهُ.,"… until this elevation of status by Allah, the Glorified One, reached Muhammad. Allah brought him out of the most distinguished sources of origin and the most honorable places of planting, namely from the same (lineal) tree from which He brought forth other Prophets and from which He selected His trustees."
عِتْرَتُهُ خَيْرُ الْعِتَرِ، وَأُسْرَتُهُ خَيْرُ الاسَرِ، وَشَجَرَتُهُ خَيْرُ الشجَرِ; نَبَتَتْ فِي حَرَم، وَبَسَقَتْ فِي كَرَم، لَهَا فُرُوعٌ طِوَالٌ، وَثَمَرٌ لاَيُنَالُ.,"Muhammad’s descendants are the best descendants, his kinsmen the best of kin and his lineal tree the best of trees. It grew in esteem and rose in distinction. It has tall branches and unapproachable fruits."
فَهُوَ إِمَامُ مَنِ اتقَى، وَبَصِيرَةُ مَنِ اهْتَدَى، وسِرَاجٌ لَمَعَ ضَوْؤُهُ، وَشِهَابٌ سَطَعَ نُورُهُ وَزَنْدٌ بَرَقَ لَمْعُهُ; سِيرَتُهُ الْقَصْدُ، وَسُنتُهُ الرشْدُ، وَكَلاَمُهُ الْفَصْلُ، وَحُكْمُهُ الْعَدْلُ; أَرْسَلَهُ عَلَى حِينِ فَتْرَة مِنَ الرسُلِ، وَهَفْوَة عَنِ الْعَمَلِ، وَغَبَاوَة مِنَ الامَمِ.,"He is the leader (Imam) of all who are steadfast in your fear (of Allah) and the light for all those who seek guidance. He is a lamp whose flame is burning, a meteor whose light is shining and a flint whose spark is bright. His conduct is upright, his behavior is guiding, his speech is decisive and his decision is just. Allah sent him after an interval from the previous Prophets when people had fallen into errors of action and ignorance. May Allah have mercy on you."
اعْمَلُوا، رَحِمَكُمُ اللهُ، عَلَى أَعْلاَم بَينَة، فَالطرِيقُ نَهْجٌ يَدْعُو إلَى دَارِ السلاَمِ، وَأَنْتُمْ فِي دَارِ مُسْتَعْتَب عَلَى مَهَل وَفَرَاغ، والصحُفُ مَنْشُورَةٌ، وَالاقْلاَمُ جَارِيَةٌ، وَالابْدَانُ صَحِيحَةٌ، والالْسُنُ مُطْلَقَةٌ، وَالتوْبَةُ مَسْمُوعَةٌ، وَالاعْمَالُ مَقْبُولَةٌ.,"May Allah shower His mercy on you! Do act according to the clear signs because the way is straight and leads to the house of safety while you are in the place of seeking Allah’s favor and have time and opportunity. The books (of your doings) are open and pens (of angels) are busy (to record your actions) while your bodies are healthy, tongues are free, repentance is accepted and deeds are accorded recognition."
[ 94 ],Sermon 94
بَعَثَهُ وَالناسُ ضُلالٌ فِي حَيْرَة، وَحَاطِبُونَ فِي فِتْنَة، قَدِ اسْتَهْوَتْهُمُ الاهْوَاءُ، وَاسْتَزَلتْهُمُ الْكِبْرِيَاءُ، وَاسْتَخَفتْهُمُ الْجَاهِلِيةُ الْجَهْلاَءُ ; حَيَارَى فِي زَلْزَال مَنَ الامْرِ، وَبَلاَء مِنَ الْجَهْلِ، فَبَالَغَ(صلى الله عليه وآله) فِي النصِيحَةِ، وَمَضَى عَلَى الطرِيقَةِ، وَدَعَا إِلَى الْحِكْمَةِ وَالْمَوْعِظَةِ.,"Allah sent the Prophet at a time when the people were going astray in perplexity and were moving here and there in mischief. Desires had deflected them and self-conceit had swerved them. Extreme ignorance had made them foolish. They were confounded by the unsteadiness of matters and the evils of ignorance. Then the Prophet did his best in giving them sincere advice, himself trod on the right path and called (them) towards wisdom and good counsel."
[ 95 ],Sermon 95
ومن خطبة له (عليه السلام) [في الله وفي الرسول الاكرم],In Praise of Allah and of the Holy Prophet :
الْحَمْدُ للهِ الاولِ فَلاَ شَيْءَ قَبْلَهُ، وَالاخِرِ فَلاَ شَيْءَ بَعْدَهُ، وَالظاهِرِ فَلاَ شَيْءَ فَوْقَهُ، وَالْبَاطِنِ فَلاَ شيَ دُونَهُ.,"Praise be to Allah Who is the First: nothing is before Him, and He is the Last, nothing is there after Him. He is such Manifest that there is nothing above Him and such Hidden that there is nothing nearer than He."
منها: في ذكر الرسول(صلى الله عليه وآله),Part of the Same Sermon about the Holy Prophet :
مُسْتَقَرهُ خَيْرُ مُسْتَقَر، وَمَنْبِتُهُ أَشْرَفُ مَنْبِت، فِي مَعَادِنِ الْكَرَامَةِ، وَمَمَاهِدِ السلاَمَةِ. قَدْ صُرِفَتْ نَحْوَهُ أَفْئِدَةُ الابْرَارِ، وَثُنِيَتْ إِلَيْهِ أَزِمةُ الابْصَارِ، دَفَنَ [اللهُ ]بِهِ الضغَائِنَ، وَأَطْفَأَ بِهِ الثوَائِرَ، وأَلفَ بِهِ إِخْوَاناً، وَفَرقَ بِهِ أَقْرَاناً، أَعَز بِهِ الذلةَ، وَأَذَل بِهِ الْعِزةَ، كَلاَمُهُ بَيَانٌ، وَصَمْتُهُ لِسَانٌ.,"His place of stay is the best of all places and his origin the noblest of all origins in the minds of honor and the cradles of safety. Hearts of virtuous persons have been inclined towards him and the reins of eyes have been turned towards him. Through him, “Allah buried mutual rancor and put off the flames of rebellion. Through him He gave them affection like brothers and separated those who were together (through unbelief). His speaking is clear and his silence is (indicative of) the tongue."
[ 96 ],Sermon 96
وَلَئِنْ أَمْهَلَ اللهُ الظالِمَ فَلَنْ يَفُوتَ أَخْذُهُ، وَهُوَ لَهُ بَالمِرْصَادِ عَلَى مَجَازِ طَرِيقِهِ، وَبِمَوْضعِ الشجَا مِنْ مَسَاغِ رِيقِهِ.,"Although Allah gives a respite to the oppressor, His might does not spare him. Allah takes hold of him on the passage of his way and the status of that which suffocates the throats."
أَمَا وَالذِي نَفْسِي بِيَدِهِ، لَيَظْهَرَن هؤُلاَءِ الْقَوْمُ عَلَيْكُمْ، لَيْسَ لانهُمْ أَوْلَى بِالْحَق مِنْكُمْ، وَلكِنْ لاسْرَاعِهِمْ إِلَى بَاطِلِ صَاحِبِهِمْ، وَإِبْطَائِكُمْ عَنْ حَقي.,By Allah in Whose power my life lies! These people (Mu’awiyah and his men) will overcome you not because they have a better right than you but because of their hastening towards the wrong with their leader and your slowness about my right (to be followed).
وَلَقَدْ أَصْبَحَتِ الامَمُ تَخَافُ ظُلْمَ رُعَاتِهَا، وَأَصْبَحْتُ أَخَافُ ظُلْمَ رَعِيتِي. اسْتَنْفَرْتُكُمْ لِلْجِهَادِ فَلَمْ تَنْفِرُوا، وَأَسْمَعْتُكُمْ فَلَمْ تَسْمَعُوا، وَدَعَوْتُكُمْ سِرّاً وَجَهْراً فَلَمْ تَسْتَجِيبُوا، وَنَصَحْتُ لَكُمْ فَلَمْ تَقْبَلُوا. شُهُودٌ كَغُياب، وَعَبِيدٌ كَأَرْبَاب! أَتْلُوا عَلَيْكُمُ الْحِكَمَ فَتَنْفِرُونَ مِنْهَا، وَأَعِظُكُمْ بِالمَوْعِظَةِ الْبَالِغَةِ فَتَتَفَرقُونَ عَنْهَا،,"People are afraid of the oppression of their rulers while I fear the oppression of my subjects. I called you forward but you did not come. I warned you but you did not listen. I called you secretly as well as openly, but you did not respond. I gave you sincere counsel, but you did not accept it. Are you present like the absent and slaves like masters? I recite before you points of wisdom but you turn away from them and I admonish you with far reaching advice but you disperse away from it."
وَأَحُثكُمْ عَلَى جِهَادِ أَهْلِ الْبَغْيِ فَمَا آتِي عَلَى آخِرِ قَوْلي حَتى أَرَاكُمْ مُتفَرقِينَ أَيَادِيَ سَبَا، تَرْجِعُونَ إِلى مَجَالِسِكُمْ، وَتَتَخَادَعُونَ عَنْ مَوَاعِظِكُمْ، أُقَومُكُمْ غُدْوَةً، وَتَرْجِعُونَ إِلَي عَشِيةً، كَظَهْرِ الْحَنِيةِ، عَجَزَ الْمُقَومُ، وَأَعْضَلَ الْمُقَومُ.,"I rouse you for jihad against the people of rebellion but before I come to the end of my speech, I see you disperse like the sons of Saba. You return to your places and deceive one another by your counsel. I straighten you in the morning but you are back to me in the evening as curved as the back of a bow. The one who straightens has become weary while those to be straightened have become incorrigible."
أَيهَا الشاهِدةُ أَبْدَانُهُمْ، الْغَائِبَةُ عَنْهُمْ عُقُولُهُمْ، الْـمُخْتَلِفَةُ أَهْوَاؤُهُمْ، المُبْتَلَى بِهمْ أُمَرَاؤُهُمْ، صَاحِبُكُمْ يُطِيعُ اللهَ وَأَنْتُمْ تَعْصُونَهُ، وَصَاحِبُ أَهْلِ الشامِ يَعْصِي اللهَ وَهُمْ يُطِيعُونَهُ، لَوَدِدْتُ وَاللهِ أَن مُعَاوِيَةَ صَارَفَني بِكُمْ صَرْفَ الدينَارِ بِالدرْهَمِ، فَأَخَذَ مِني عَشَرَةً مِنْكُمْ وَأَعْطَانِي رَجُلاً مِنْهُمْ!,"O those whose bodies are present but wits are absent and whose wishes are scattered and their rulers are on trial. Your leader obeys Allah but you disobeyed him while the leader of the people of Syria disobeys Allah but they obey him. By Allah, I wish Mu’awiyah will exchange with me dinars for dirhams, so that he gives from me ten of you and gives me one from them."
يَاأَهْلَ الْكُوفَةِ، مُنِيتُ مِنْكُمْ بِثَلاَث وَاثنَتَيْنِ: صُم ذَوُوأَسْمَاع، وَبُكُمٌ ذَوُوكَلاَم، وَعُمْيٌ ذَوُوأَبْصَار، لاَ أَحْرَارُ صِدْق عِنْدَ اللقَاءِ، وَلاَ إِخْوَانُ ثِقَة عِنْدَ الْبَلاَءِ! تَرِبَتْ أَيْدِيكُمْ!,"people of Kufa! I have experienced in you three things and two others: you are deaf in spite of having ears, dumb in spite of speaking and blind in spite of having eyes. You are neither true supporters in combat nor dependable brothers in distress. Your hands may be soiled with earth."
يَا أَشْبَاهَ الابِلِ غَابَ عَنْهَا رُعَاتُهَا! كُلمَا جُمِعَتْ مِنْ جَانِب تَفَرقَتْ مِنْ آخَرَ، وَاللهِ لَكَأَني بِكُمْ فِيَما إخالُ : لَوْ حَمِسَ الْوَغَى، وَحَمِيَ الضرَابُ، قَدِ انْفَرَجْتُمْ عَنِ ابْنِ أَبي طَالِب انْفِرَاجَ الْمَرْأَةِ عَنْ قُبُلِهَا، وَإِني لَعَلَى بَينَة مِنْ رَبي، وَمِنْهَاج مِنْ نَبِيي، وَإِني لَعَلَى الطرِيقِ الْوَاضِحِ أَلْقُطُهُ لَقْطاً.,"O examples of those camels whose herdsman has disappeared, if they are collected together from one side they disperse from the other. By Allah, I see you in my imagination that if war becomes intense and action is in full swing you will run away from the son of Abu Talib like the woman who becomes naked in the front. I am certainly on clear guidance from my Master (Allah) and on the path of my Prophet and I am on the right path which I adhere to regularly."
[أهل البيت وأصحاب رسول الله],About the Household of the Holy Prophet :
انْظُرُوا أَهْلَ بَيْتِ نَبِيكُمْ فَالْزَمُوا سَمْتَهُمْ، وَاتبِعُوا أَثَرَهُمْ فَلَنْ يُخْرِجُوكُمْ مِنْ هُدىً، وَلَنْ يُعِيدُوكُمْ فِي رَدىً، فَإِنْ لَبَدُوا فَالْبُدُوا، وَإِنْ نَهَضُوا فَانْهَضُوا، وَلاَ تَسْبِقُوهُمْ فَتَضِلوا، وَلاَ تَتَأَخرُوا عَنْهُمْ فَتَهْلِكُوا.,"Behold the people of the Prophet’s family! Adhere to their direction. Follow their footsteps because they will never let you out of guidance and never throw you into destruction. If they sit down, you sit down and if they rise up you rise up. Do not go ahead of them, as you will thereby go astray and do not lag behind them as you will thereby be ruined."
لَقَدْ رَأَيْتُ أَصْحَابَ مُحَمد(صلى الله عليه وآله)، فَمَا أَرَى أَحَداً يُشْبِهُهُمْ مِنْكُمْ! لَقَدْ كَانُوا يُصْبِحُونَ شُعْثاً غُبْراً، قَدْ بَاتُوا سُجّداً وَقِيَاماً، يُرَاوِحُونَ بَيْنَ جِبَاهِهِمْ وَخُدُودِهِمْ، وَيَقِفُونَ عَلَى مِثْلِ الْجَمْرِ مِنْ ذِكْرِ مَعَادِهِمْ!,I have seen the companions of the Prophet but I do not find anyone resembling them. They began the day with dust on the hair and face (in hardship of life) and passed the night in prostration and standing in prayers. Sometimes they put down their foreheads and sometimes their cheeks. With the recollection of their resurrection it seemed as though they stood on live coals.
كَأَن بَيْنَ أَعْيُنهِمْ رُكَبَ الْمِعْزَى مِنْ طُولِ سُجُودِهِمْ! إِذَا ذُكِرَ اللهُ هَمَلَتْ أَعْيُنُهُمْ حَتى تَبُل جُيُوبَهُمْ، وَمَادُوا كَمَا يَمِيدُ الشجَرُ يَوْمَ الريحِ الْعَاصِفِ، خَوْفاً مِنَ الْعِقَابِ، وَرَجَاءً لِلثوَابِ!,"It seemed that in between their eyes there were signs like knees of goats, resulting from long prostrations. When Allah was mentioned their eyes flowed freely till their shirt collars were drenched. They trembled for fear of punishment and hope of reward as the tree trembles on the day of stormy wind."
[ 97 ],Sermon 97
ومن كلام له (عليه السلام) [يشير فيه إلى ظلم بني أمية],Oppressiveness of the Umayyads:
وَاللهِ لاَ يَزَالُونَ حَتى لاَ يَدَعُوا للهِ مُحَرماً إِلا اسْتَحَلوهُ، وَلاَ عَقْداً إِلا حَلوهُ، حَتى لاَ يَبْقَى بَيْتُ مَدَر وَلاَ وَبَر إِلا دَخَلَهُ ظُلْمُهُمْ وَنَبَا بِهِ سُوءُ رَعْيِهِمْ، وَحَتى يَقُومَ الْبَاكِيَانِ يَبْكِيَانِ:,"By Allah! They will continue like this till there will remain no unlawful act before Allah except that they will make it lawful, nor a pledge except that they will break it and till there will remain no house of bricks or of woolen tent but their oppression will enter it. Their bad dealings will make them wretched, till two groups of crying complainants will rise."
بَاك يَبْكِي لِدِينِهِ، وَبَاك يَبْكِي لِدُنْيَاهُ، وَحَتى تَكُونَ نُصْرَةُ أَحَدِكمْ مِنْ أَحَدِهِمْ كَنُصْرَةِ الْعَبْدِ مِنْ سَيدِهِ، إِذَا شَهِدَ أَطَاعَهُ، وَإِذَا غَابِ اغْتابَهُ، وَحَتى يَكُونَ أَعْظَمَكُمْ فِيهَا غَناءً أَحْسَنُكُمْ بِاللهِ ظَنّاً، فَإِنْ أَتَاكُمُ اللهُ بِعَافِيَة فَاقْبَلُوا، وَإِنِ ابْتُلِيتُمْ فَاصْبِرُوا، فَإِن (الْعَاقِبَة لَلْمُتقِينَ).,"One will cry for his religion and the other for this world and the help of one of you to one of them will be like the help of a slave to his master, namely when he is present he obeys him, but when the master is away he backbites him. The highest among you in distress will be he who bears best belief about Allah. If Allah grants you safety accept it and if you are put in trouble endure it because surely (good) result is for the God-fearing."
[ 98 ],Sermon 98
ومن خطبة له (عليه السلام) [في التزهيد من الدنيا],About Abstinence from the World and Vicissitudes of Time:
نَحْمَدُهُ عَلَى مَا كَانَ، وَنَسْتَعِينُهُ مِنْ أَمْرِنا عَلَى مَا يَكُونُ، وَنَسْأَلُهُ الْمُعَافَاةَ في الادْيَانِ، كَمَا نَسَأَلُهُ الْمُعَافَاةَ فِي الابْدَانِ.,We praise Allah for what has happened and seek His succor in our affairs for what is yet to happen and we beg Him for safety in the faith just as we beg Him for safety in our bodies.
أُوصِيكُمْ عِبادَاللهِ بِالرفْضِ لِهذهِ الدنْيَا التارِكَةِ لَكُمْ وَإِنْ لَمْ تُحِبوا تَرْكَهَا، وَالْمُبْلِيَةِ لاجْسَامِكُمْ وَإِنْ كُنْتُمْ تُحِبونَ تَجْدِيدَهَا، فَإِنمَا مَثَلُكُمْ وَمَثَلُهَا كَسَفْر سَلَكُوا سَبِيلاً فَكَأَنهُمْ قَدْ قَطَعُوهُ، وَأَموا عَلَماً فَكَأَنهُمْ قَدْ بَلَغُوهُ،,O servants of Allah! I admonish you to keep away from this world which will (shortly) leave you even though you do not like its departure and which will make your bodies old even though you will like to keep them fresh. Your example and its example is like the travelers who travel some distance then as though they traverse it quickly or they aimed at a sign and reached it at once.
وَكَمْ عَسَى الْـمُجْرِي إِلَى الْغَايَةِ أَنْ يَجْرِيَ إِلَيْهَا حَتى يَبْلُغَهَا! وَمَا عَسَى أَنْ يَكُونَ بَقَاءُ مَنْ لَهُ يَوْمٌ لاَ يَعْدُوهُ، وَطَالِبٌ حَثِيثٌ يَحْدُوهُ فِي الدنُيَا حَتى يُفَارِقَهَا!,How short is the distance to the aim if one heads towards it and reaches it. And how short is the stage of one who has only a day which he cannot exceed while a swift driver is driving him in this world till he departs from it.
فَلاَ تَنَافَسُوا فِي عِز الدنْيَا وَفَخْرِهَا، وَلاَ تَعْجَبُوا بَزِينَتِهَا وَنَعِيمِهَا، وَلاَ تَجْزَعُوا مِنْ ضَرائِهَا وَبُؤْسِهَا، فَإِن عِزهَا وَفَخْرَهَا إِلَى انْقِطَاع، وَزِينَتَهَا وَنَعِيمَهَا إِلَى زَوَال، وَضَراءَهَا وَبُؤْسَهَا إِلَى نَفَاد، وَكُل مُدة فِيهَا إِلَى انْتِهَاء، وَكُل حَي فِيهَا إِلَى فَنَاء.,So do not hanker after worldly honor and its pride and do not feel happy over its beauties and bounties nor wail over its damages and misfortune because its honor and pride will end while its beauty and bounty will perish and its damages and misfortunes will pass away. Every period in it has an end and every living being in it is to die.
أَوَلَيْسَ لَكُمْ في آثَارِ الاولِينَ [مُزْدَجَرٌ]، وَفِي آبَائِكُمُ الْمَاضِينَ تَبْصِرَةٌ وَمُعْتَبَرٌ، إِنْ كُنْتُمْ تَعْقِلُونَ! أَوَلَمْ تَرَوْا إِلَى الْمَاضِينَ مِنْكُمْ لاَ يَرْجِعُونَ، وَإِلَى الْخَلَفِ الباقِي لاَ يَبْقَوْنَ! أوَلَسْتُمْ تَرَوْنَ أَهْلَ الدنْيَا يُمْسُونَ ويُصْبِحُونَ عَلَى أَحْوَال شَتى:,"Is there not for you a warning in the relics of the predecessors and an eye opener and lesson in your forefathers, provided you understand? Do you not see that your predecessors do not come back and the surviving followers do not remain? Do you not observe that the people of the world pass mornings and evenings in different conditions?"
فَمَيتٌ يُبْكَى، وَآخَرُ يُعَزى، وَصَرِيعٌ مُبْتَلىً، وَعَائِدٌ يَعُودُ، وَآخَرُ بِنَفْسِهِ يَجُودُ، وَطَالِبٌ لِلدنْيَا وَالْمَوْتُ يَطْلُبُهُ، وَغَافِلٌ وَليْسَ بِمَغْفُول عَنْهُ; وَعَلَى أَثَرِ الْمَاضِي مَا يَمْضِي الْبَاقِي!,"Thus, (somewhere) the dead is wept for, someone is being condoled, someone is prostrate in distress, someone is inquiring about the sick, someone is passing his last breath, someone is hankering after the world while death is looking for him. Someone is forgetful but he is not forgotten (by death) and on the footsteps of the predecessors walk the survivors."
أَلاَ فَاذْكُرُوا هَادِمَ اللذاتِ، وَمُنَغصَ الشهَوَاتِ، وَقَاطِعَ الامْنِيَاتِ، عِنْدَ الْمُسَاوَرَةِ لِلاعْمَالِ الْقَبِيحَةِ، وَاسْتَعِينُوا اللهَ عَلَى أَدَاءِ وَاجِبِ حَقهِ، وَمَا لاَ يُحْصَى مِنْ أَعْدَادِ نِعَمِهِ وَإِحْسَانِهِ.,"Beware! At the time of committing evil deeds remember the destroyer of joys, the spoiler of pleasures and the killer of desires (namely death). Seek assistance of Allah for fulfillment of His obligatory rights and for (thanking Him) for His countless bounties and obligations."
[99],Sermon 99
ومن خطبة له (عليه السلام) [في رسول الله وأهل بيته],About the Holy Prophet and his Descendants :
الْحَمْدُ للهِ الناشِرِ فِي الْخَلْقِ فَضْلَهُ، وَالْبَاسِطِ فِيهمْ بِالْجُودِ يَدَهُ، نَحْمَدُهُ فِي جَمِيعِ أُمُورِهِ، وَنَسْتَعِينُهُ عَلَى رِعَايَةِ حُقُوقِهِ، وَنَشْهَدُ أَنْ لاَإِلهَ غَيْرُهُ، وَأَن مُحَمداً عَبْدُهُ وَرَسُولُهُ،,Praise be to Allah Who spreads His bounty throughout the creation and extends His hand of generosity among them. We praise Him in all His affairs and seek His assistance for fulfillment of His rights. We testify that there is no god except He and that Muhammad is His slave and Prophet.
أَرْسَلَهُ بِأَمْرِهِ صَادِعاً، وَبِذِكْرِهِ نَاطِقاً، فَأَدى أَمِيناً، وَمَضَى رَشِيداً، وَخَلفَ فِينَا رايَةَ الْحَق، مَنْ تَقَدمَهَا مَرَقَ، وَمَنْ تَخَلفَ عَنْهَا زَهَقَ، وَمَنْ لَزِمَهَا لَحِقَ، دَلِيلُهَا مَكِيثُ الْكَلامِ، بَطِيءُ الْقِيَامِ، سَرِيعٌ إِذَا قَامَ،,"He sent him to manifest His commands and speak about His remembrance. Consequently, he fulfilled it with trustworthiness and he passed away while on the right path. He left among us the standard of right. Whoever goes further from it goes out of faith, whoever lags behind it is ruined. Whoever sticks to it will join (the right). Its guide is short of speech, slow of steps and quick when he rises."
فَإِذَا أَنْتُمْ أَلَنْتُمْ لَهُ رِقَابَكُمْ، وَأَشَرْتُمْ إِلَيْهِ بِأَصَابِعِكُمْ، جَاءَهُ الْمَوْتُ فَذَهَبَ بِهِ، فَلَبِثْتُمْ بَعْدَهُ مَا شَاءَ اللهُ حَتى يُطْلِعِ اللهُ لَكُمْ مَنْ يَجْمَعُكُمْ وَيَضُم نَشْرَكُمْ، فَلا تَطْمَعُوا فِي غَيْرِ مُقْبِل، وَلاَ تَيْأَسُوا مِنْ مُدْبِر، فَإِن الْمُدْبِرَ عَسَى أَنْ تَزِل بِهِ إِحْدَى قَائِمَتَيْهِ، وَتَثْبُتَ الاخْرى، فَتَرْجِعَا حَتى تَثْبُتَا جَمِيعاً.,"When you have bent your necks before him and pointed towards him with your fingers his death will occur and will take him away. They will live after him as long as Allah wills till Allah brings out for you one who will collect you together and fuse you after diffusion. Do not place expectation in one who does not come forward and do not lose hope in one who is veiled because it is possible that one of the two feet of the veiled one may slip while the other may remain sticking, till both return to status and stick."
أَلاَ إِن مَثَلَ آلِ مُحَمد(صلى الله عليه وآله وسلم)، كَمَثَلِ نُجُومِ السماَءِ: إِذَا خَوَى نَجْمٌ طَلَعَ نَجْمٌ، فَكَأَنكُمْ قَدْ تَكَامَلَتْ مِنَ اللهِ فِيكُمُ الصنَائِعُ، وَأَتَاكُم مَا كُنْتُمْ تَأْمُلُونَ.,Beware! The example of the descendant of Muhammad is like that of stars in the sky. When one star sets another rises. So you are in a status that Allah’s blessings on you have been perfected and He has shown you what you once wished for.
[100],Sermon 100
[الْحَمْدُ لله] الاولِ قَبْلَ كُل أَول، وَالاْخِرِ بَعْدَ كُل آخِر، بِأَولِيتِهِ وَجَبَ أَنْ لاَ أَولَ لَهُ، وَبِآخِرِيتِهِ وَجَبَ أَنْ لاَ آخِرَ لَهُ، وَأَشْهَدُ أَنْ لاَ إِلهَ إِلا اللهُ شَهَادَةً يُوَافِقُ فِيهَا السر الاعْلاَنَ، وَالْقَلْبُ اللسَانَ.,"He (Allah) is the First before every first and the Last after every last. His Firstness necessitates that there is no (other) first before Him and His Perpetuity necessitates that there is no other to last after Him. I do
testify, both openly as well as secretly, with heart as well as with tongue, that there is no god but Allah."
"أَيهَا الناسُ، لاَ يَجْرِمَنكُمْ شِقَاقِي، وَلاَ يَسْتَهْوِيَنكُمْ عِصْيَاني، وَلاَ تَتَرَامَوْا بِالابْصَارِ عِنْدَ مَا تَسْمَعُونَهُ مِني.
فَوَالذِي فَلَقَ الْحَبةَ، وَبَرَأَ النسَمَةَ، إِن الذِي أُنَبئُكُمْ بِهِ عَنِ النبِي(صلى الله عليه وآله)، مَا كَذَبَ الْمُبَلغُ، وَلاَ جَهِلَ السامِعُ،","O people! do not commit the crime of opposing me, do not be seduced into disobeying me and do not wink at each other with eyes when you hear me. By Allah, Who germinates the seed and blows the wind, whatever I convey to you is from the Prophet. Neither the conveyor (of Allah’s message, i.e. The Prophet []) lied, nor the hearer misunderstood."
لَكَأَني أَنْظُرُ إِلَى ضِليل قَدْ نَعَقَ بِالشامِ، وَفَحَصَ بِرَايَاتِهَ فِي ضَوَاحِي كُوفَانَ. فإِذَا فَغَرَتْ فَاغِرَتُهُ، وَاشْتَدتْ شَكِيمَتُهُ، وَثَقُلَتْ فِي الارْضِ وَطْأَتُهُ، عَضتِ الْفِتْنَةُ أَبْنَاءَهَا بِأَنْيَابِهَا، وَمَاجَتِ الْحَرْبُ بِأَمْوَاجِهَا،,"Well, it is as though I see a misguided man who is shouting in Syria and has put his banners in the outskirts of Kufa. When his mouth will be fully opened, his recalcitrance will become intense and his steps on earth will become heavy (and tyrannical) then the disorder (so created) will cut the people with its teeth and war will rage with (all) its waves."
وَبَدَا مِنَ الايامِ كُلُوحُهَا، وَمِنَ الليَالِي كُدُوحُهَا. فَإِذَا يَنَعَ زَرْعُهُ، وَقَامَ عَلَى يَنْعِهِ، وَهَدَرَتْ شَقَاشِقُهُ، وَبَرَقَتْ)بَوَارِقُهُ، عُقِدَتْ رَايَاتُ الْفِتَنِ الْمُعْضِلَةِ، وَأَقْبَلْنَ كَالْلَيْلِ الْمُظْلِمِ، وَالْبَحْرِ الْمُلْتَطِمِ.,"Days will become severe and nights full of toil. So when the crops grow and stand on stalks, its foam shoots forth and its lightning shines, the banners of misguiding rebellion will fire up and shoot forth like darkening night and surging sea."
هذا، وَكَمْ يَخْرِقُ الْكُوفَةَ مِنْ قَاصِف، وَيَمُر عَليْهَا مِنْ عَاصِف ! وَعَنْ قَلِيل تَلْتَف الْقُرُونُ بِالْقُرُونِ، وَيُحْصَدُ الْقَائِمُ(11)، وَيُحْطَمُ الْـمَحْصُودُ(12)!,"This and how many other storms will rend Kufa and gales will sweep over it? Shortly, heads will clash with heads, the standing crop will be harvested and the harvest will be smashed."
[ 101],Sermon 101
ومن خطبة له (عليه السلام) تجري هذا المجرى [وفيها ذكر يوم القيامة وأحوال الناس المقبلة],On the Same Subject: The Day of Judgement :
[يوم القيامة] منها: [في حال مقبلة على الناس],Part of the same sermon about future troubles (fitan):
فِتَنٌ كَقِطَعِ الْليْلِ الْمُظْلِمِ، لاَ تَقُومُ لَهَا قَائِمَةٌ، وَلاَ تُرَد لَهَا رَايَةٌ، تَأْتِيكُمْ مَزْمُومَةً مَرْحُولَةً : يَحْفِزُهَا قَائِدُهَا، وَيَجْهَدُهَا رَاكِبُهَا، أَهْلُهَا قَوْمٌ شَدِيدٌ كَلَبُهُمْ، قَلِيلٌ سَلَبُهُمْ، يُجَاهِدُهُمْ فِي اللهِ قَوْمٌ أَذِلةٌ عِنْدَ الْمُتَكَبرِينَ، فِي الارْضِ مَجْهُولُونَ، وَفِي السماءِ مَعْرُوفُونَ.,"The troubles are like a dark night. Horses will not stand for (facing) them nor will their banners turn back. They will approach in full reins and ready with saddles. Their leader will be driving them and the rider will be exerting (them). The trouble-mongers are a people whose attacks are severe. Those who will fight them for the sake of Allah will be a people who are low in the estimation of the proud, unknown in the earth but well known on the sky."
فَوَيْلٌ لَكِ يَا بَصْرَةُ عِنْدَ ذلِكَ، مِنْ جَيْش مِنْ نِقَمِ الله! لاَ رَهَجَ لَهُ، وَلاَ حَس، وَسَيُبْتَلَى أَهْلُكِ بِالْمَوْتِ الاْحْمَرِ، وَالْجُوعِ الاغْبَرِ !,"Woe to you O Basra, when an army of Allah’s infliction will face you without (raising) their dust of cries! Your inhabitants will then face bloody death and a dire hunger."
[102],Sermon 102
ومن خطبة له (عليه السلام) [في التزهيد في الدنيا],"About Gluttony, Fear of Allah :"
[أَيهَا الناسُ،] انْظُرُوا إِلى الدنْيَا نَظَرَ الزاهِدِينَ فِيهَا، الصادِفِينَ عَنْهَا; فَإِنهَا وَاللهِ عَما قَلِيل تُزِيلُ الثاوِيَ الساكِنَ، وَتَفْجَعُ الْمُتْرَفَ الاْمِنَ، لاَ يَرْجِعُ مَا تَوَلى مَنْهَا فَأَدْبَرَ، وَلاَ يُدْرَى مَا هُوَ آت مِنْهَا فَيُنْتَظَرَ.,"O people! Look at the world like those who abstain from it and turn away from it. By Allah, it will shortly turn out its inhabitants and cause grief to the happy and the safe. That which turns and goes away from it never returns and that which is likely to come about is not known or anticipated."
سُرُورُهَا مَشُوبٌ بِالْحُزْنِ، وَجَلَدُ الرجَالِ فَيهَا إِلَى الضعْفِ وَالْوَهْنِ، فَلا يَغُرنكُمْ كَثْرَةُ مَا يُعْجِبُكُمْ فِيهَا لِقِلةِ مَا يَصْحَبُكُمْ مِنْهَا.,Its joy is mingled with grief. Herein men’s firmness inclines towards weakness and languidness. The majority of what pleases you here should not mislead you because that which will help you will be little.
رَحِمَ اللهُ امْرَأً تَفَكرَ فَاعْتَبَرَ، واعْتَبَرَ فَأَبْصَرَ، فَكَأَن مَا هُوَ كَائِنٌ مِنَ الدنْيَا عَنْ قَلِيل لَمْ يَكُنْ، وَكَأَن مَا هُوَ كَائِنٌ مِنَ الاْخِرَةِ عَما قَلَيل لَمْ يَزَلْ، وَكُل مَعْدُود مُنْقَض، وَكُل مُتَوَقع آت، وَكُل آت قَرِيبٌ دَان.,"Allah may shower His mercy on him who ponders and takes lesson thereby and when he takes lesson he achieves enlightenment. Whatever is present in this world will shortly not exist, while whatever is (perceived) to Exist in the Hereafter is already in existence. Every countable thing will pass away. Every anticipation should be taken to be coming up and everything that is to come up should be taken as just near."
منها: [في صفة العالم],Part of the Same Sermon on the Attributes of a Learned Person:
الْعَالِمُ مَنْ عَرَفَ قَدْرَهُ، وَكَفَى بِالْمَرءِ جَهْلاً أَلا يَعْرِفَ قَدْرَهُ; وَإِن مِنْ أَبْغَضَ الرجَالِ إِلَى اللهِ لَعَبْدٌ وَكلَهُ اللهُ إِلَى نَفْسِهِ، جَائِرٌ عَنْ قَصْدِ السبِيلِ، سَائِرٌ بَغَيْرِ دَلِيل، إِنْ دُعِيَ إِلَى حَرْثِ الدنْيَا عَمِلَ، أوْ إِلَى حَرْثِ الاْخِرَةِ كَسِلَ! كَأَن مَا عَمِلَ لَهُ وَاجِبٌ عَلَيْهِ، وَكَأَن مَا وَنَى فِيهِ سَاِقطٌ عَنْهُ!,"Learned is he who knows his worth. It is enough for a man to remain ignorant if he knows not his worth. Certainly, the most hated man with Allah is he whom Allah has left for his own self. He goes astray from the right path and moves without a guide. If he is called to the plantation of the Hereafter he is slow. As though what he is active for is obligatory upon him whereas in whatever he is slow was not required of him."
منها: [في آخر الزمان],Part of the same sermon about future times:
وَذلِكَ زَمَانٌ لاَ يَنْجُو فِيهِ إِلا كُل مٌؤْمِن نُوَمَة، إِنْ شَهِدَ لَمْ يُعْرَفْ، وَإِنْ غَابَ لَمْ يُفْتَقَدْ، أُولَئِكَ مَصَابِيحُ الْهُدَى، وَأَعْلاَمُ السرَى، لَيْسُوا بِالْمَسَايِيحِ، وَلاَ الْمَذَايِيعِ الْبُذُرِ، أُولَئِكَ يَفْتَحُ اللهُ لَهُمْ أَبْوَابَ رَحْمَتِهِ، وَيَكْشِفُ عَنْهُمْ ضَراءَ نِقْمَتِهِ.,"There will be a time wherein only a sleeping (inactive) believer will be safe (such that) if he is present he is not recognized but if he is absent he is not sought after. These are the lamps of guidance and banners of night journeys. They do not spread calumnies nor divulge secrets, nor slander. They are those for whom Allah will open the doors of His mercy and keeps off from them the hardships of His chastisement."
أَيهَا الناسُ، سَيَأْتي عَلَيْكُمْ زَمَانٌ يُكْفَأُ فِيهِ الاسْلاَمُ، كَمَا يُكْفَأُ الانَاءُ بِمَا فِيهِ. أَيهَا الناسُ، إِن اللهَ قَدْ أَعَاذَكُمْ مِنْ أَنْ يَجُورَ عَلَيْكُمْ، وَلَمْ يُعِذْكُمْ مِنْ أَنْ يَبْتَلِيكُمْ، وَقَدْ قَالِ جَل مِنْ قَائِل: (إِن فِي ذلِكَ لاَيَات وَإِنْ كُنا لَمُبْتَلِينَ).,"O people! Time will come when Islam will be capsized as a pot is capsized with all its contents. O people! Allah has protected you from that. He might be hard on you but He has not spared you from being put on trial. Allah the most Sublime of all speakers has said the following: Verily in this are signs and We do only try (the people). (Holy Quran, 23: 30)"
أما قوله (عليه السلام): «كلّ مؤمِن نُوَمَة» فإنما أَراد به: الخامل الذكر القليل الشر. والمساييح: جمع مِسياح، وهو: الذي يسيح بين الناس بالفساد والنمائم. والمذاييع: جمع مِذْياع، وهو: الذي إذا سمع لغيره بفاحشة أذاعها، ونوّه بها. والبُذُرُ: جمع بَذُور وهو: الذي يكثر سفهه ويلغو منطقه.,"Sayyid ar-Radi says the following: “As regarding Imam Ali ibn Abu Talib’s words Akullu Mu’minin nuwamah (every sleeping believer), he implies thereby one who is talked of little and causes no evil. And the word “al-masayth” is the plural of “misyah”. He is one who spreads trouble among people through evils and calumny. And the word al- madhayi is the plural of “midhya”. He is one who upon hearing of an evil about some one spreads it and shouts about it. And al-budhur is the plural of badur. He is one who excels in foolishness and speaks rubbish."
[103],Sermon 103
أما بَعْدُ، فَإِن اللهَ سُبْحَانَهُ بَعَثَ مُحَمداً(صلى الله عليه وآله)، وَلَيْسَ أَحَدٌ مِنَ الْعَرَبِ يَقْرَأُ كِتَاباً، وَلاَ يَدعِي نُبُوةً وَلاَ وَحْياً، فَقَاتَلَ بِمَنْ أطَاعَهُ مَنْ عَصَاهُ، يَسُوقُهُم إِلَى مَنْجَاتِهِمْ، وَيُبَادِرُ بِهِمُ الساعَةَ أَنْ تَنْزِلَ بِهِمْ، يَحْسَرُ الْحَسَيرُ، وَيَقِفُ الْكَسِيرُ فَيُقِيمُ عَلَيْهِ حَتى يُلْحِقَهُ غَايَتَهُ،,"So now, certainly Allah deputed Muhammad as the Prophet while no one among the Arabs read the Book nor claimed Prophethood or revelation. He had to fight those who disobeyed him in the company with those who followed him, leading them towards their salvation and hastening with them lest death overtake them. When any weary person sighed or a distressed one stopped, he stood with him till he got him his desire,"
إِلا هَالِكاً لاَ خَيْرَ فِيهِ، حَتى أَرَاهُمْ مَنْجَاتَهُمْ وَبَوأَهُمْ مَحَلتَهُمْ، فَاسْتَدَارَتْ رَحَاهُمْ، وَاسْتَقَامَتْ)قَنَاتُهُمْ وَايْمُ اللهِ، لَقَدْ كُنْتُ مِنْ سَاقَتِهَا حَتى تَوَلتْ بِحَذَافِيرِهَا، وَاسْتَوْسَقَتْ فِي قِيَادِهَا، مَا ضَعُفْتُ، وَلاَ جَبُنْتُ، وَلاَ خُنْتُ، وَلاَ وَهَنْتُ، وَايْمُ اللهِ، لابْقُرَن الْبَاطِلَ حَتى أُخْرِجَ الْحَق مِنْ خَاصِرَتِهِ!,"except the worst in whom there was no virtue at all. Eventually he showed them their goal and carried them to their places (of deliverance). Consequently their affairs moved on and their hand-mill began to rotate (i.e. a status gained strength), their spears got straightened. By Allah, I was among their rear-guard till they turned back on their sides and were flocked in their rope. I never showed weakness or lack of courage, nor did I betray or become languid. By Allah,I shall split the wrong till I extract right from its flanks."
وقد تقدم مختار هذه الخطبة، إلاّ أنني وجدتها في هذه الرواية على خلاف ما سبق من زيادة ونقصان، فأوجبت الحال إثباتها ثانية.,"Sayyid ar-Radi says the following: I have quoted a selected part of this sermon before, but since I have found in the narration that this part differs from the previous one, more or less, I deemed it necessary to quote it again here."
[104],Sermon 104
ومن خطبة له (عليه السلام) [في بعض صفات الرسول الكريم وتهديد بني أمية وعظة الناس] [الرسول الكريم],In Praise of the Holy Prophet :
حَتى بَعَثَ اللهُ مُحَمداً(صلى الله عليه وآله وسلم)، شَهِيداً، وَبَشِيراً، وَنَذِيراً، خَيْرَ الْبَرِيةِ طِفْلاً، وَأَنْجَبَهَا كَهْلاً، أَطْهَرَ الْمُطَهرِينَ شِيمَةً، وَأَجْوَدَ الْمُسْتَمْطَرِينَ دِيمَةً.,"Then Allah deputed Muhammad as a witness, giver of good tidings and warner, the best in the universe as a child and the most chaste as a grown man, the purest of the purified in conduct and the most generous of those who are approached for generosity."
[بنو أمية],About the Ummayads:
فَمَا احْلَوْلَتْ الدنْيَا لَكُمْ فِي لَذتِهَا، وَلاَ تَمَكنْتُمْ مِنْ رَضَاعِ أَخْلاَفِهَا إِلا مِنْ بَعْدِ مَا صَادَفْتُمُوهَا جَائِلاً خِطَامُهَا، قَلِقاً وَضِينُهَا، قَدْ صَارَ حَرَامُهَا عِنْدَ أَقْوَام بِمَنْزِلَةِ السدْر الْـمَخْضُودِ، وَحَلاَلُهَا بَعِيداً غَيْرَ مَوْجُود، وَصَادَفْتُمُوهَا،,"This world did not appear sweet to you in its pleasures and you did not secure milk from its udders except after having met it when its nose rein was trailing and its leather girth was loose. For certain peoples its unlawful items were like bent branches (laden with fruit) while its unlawful items were far away, not available."
وَاللهِ، ظِلا مَمْدُوداً إِلَى أَجَل مَعْدُود، فَالارْضُ لَكُمْ شَاغِرَةٌ، وَأَيْدِيكُمْ فِيهَا مَبْسُوطَةٌ، وَأَيْدِي الْقَادَةِ عَنْكُمْ مَكْفُوفَةٌ، وَسُيُوفُكُمْ عَلَيْهِمْ مَسَلطَةٌ، وَسُيُوفُهُمْ عَنْكُمْ مَقْبُوضَةٌ.,"By Allah, you will find liken a long shade until a fixed time. So the earth is with you without let or hindrance and your hands in it are extended while the hands of the leaders are held away from you. Your swords are hanging over them while their swords are held away from you."
أَلاَ إِن لِكُل دَم ثَائِراً، وَلَكُل حَق طَالِباً، وَإِن الثائِرَ فِي دِمَائِنَا كَالْحَاكِمِ في حَق نَفْسِهِ، وَهُوَ اللهُ الذِي لاَ يُعْجِزُهُ مَنْ طَلَبَ، وَلاَ يَفُوتُهُ مَنْ هَرَبَ.,"Beware that for every blood (that is shed) there is an avenger and for every right there is a claimant. The avenger for our blood is like the judge for his own claim and it is Allah Who is such that if one seeks Him, then He does not disappoint him and one who runs away from Him, cannot escape Him."
فَأُقْسِمُ بِاللهِ، يَا بَنِي أُمَيةَ، عَما قَلِيل لَتَعْرِفُنهَا فِي أَيْدِي غَيْرِكُمْ وَفِي دَارِ عَدُوكُمْ! أَلاَ إِن أبْصَرَ الابْصَارِ مَا نَفَذَ فِي الْخَيْرِ طَرْفُهُ! أَلاَ إِن أَسْمَعَ الاسْمَاعِ مَا وَعَى التذْكِيرَ وَقَبِلَهُ!,"I swear by Allah, O Banu Umayyah! Soon you will see it (i.e. your possession, that is, power) in the hands of others and in the house of your enemy. Be informed that the best looking eye is that whose sight catches virtue and know that the best hearing ear is that which hears good advice and accepts it."
[وعظ الناس],About the Functions of the Imams:
أَيهَا الناسُ، اسْتَصْبِحُوا مِنْ شُعْلَةِ مِصْبَاح وَاعِظ مُتعِظ، وَامْتَاحُوا مِنْ صَفْوِ عَيْن قَدْ رُوقَتْ مِنَ الْكَدَرِ.,O people! secure light from the flame of lamps of the preacher who follows what he preaches and draw water from the spring which has been cleaned of dirt.
عِبَادَ اللهِ، لاَ تَرْكَنُوا إِلَى جَهَالَتِكُمْ، وَلاَ تَنْقَادُوا لاهْوَائِكُمْ، فَإِن النازِلَ بِهذَا الْمَنْزِلِ نَازِلٌ بِشَفَا جُرُف هَار، يَنْقُلُ الردَى عَلَى ظَهْرِهِ مِنْ مَوْضِع إِلَى مَوْضَع، لِرَأْي يُحْدِثُهُ بَعْدَ رَأْي، يُرِيدُ أَنْ يُلْصِقَ مَا لاَ يَلْتَصِقُ، وَيُقَربَ مَا لاَ يَتَقَارَبُ!,"O servants of Allah, do not rely on your ignorance. Do not be obedient to your desires because he who stays at this place is like one who stays on the brink of a bank undermined by water carrying ruin on his back from one portion to the other and following his opinion which he changes (one after the other). He wants to adhere what cannot adhere and to bring together what cannot keep together."
"فَاللهَ اللهَ أَنْ تَشْكُوا إِلَى مَنْ لاَ يُشْكِي شَجْوَكُمْ، وَلاَ يَنْقُضُ بِرَأْيِهِ مَا قَدْ أَبْرَمَ لَكُمْ. إِنهُ لَيسَ عَلَى الامَامِ إِلا مَا حُملَ مِنْ أَمْرِ رَبهِ: الابْلاَغُ فَي الْمَوْعِظَةِ، وَالاجْتِهَادُ فِي النصِيحَةِ، وَالاحْيَاءُ لِلسنةِ، وَإِقَامَةُ الْحُدُودِ عَلَى مُسْتَحِقيهَا،
وَإِصْدَارُ السهْمَانِ عَلَى أَهْلِهَا.","So fear Allah and do not place your complaints before him who cannot redress your grievance, nor undo with his opinion what has been made obligatory for you. Certainly, there is no obligation on the Imam except what has been devolved on him from Allah, namely to convey warnings, to exert in good advice, to revive the Sunnah, to enforce penalties on those liable to them and to issue shares to the deserving."
فَبَادِرُوا الْعِلْمَ مِنْ قَبْلِ تَصْوِيحِ نَبْتِهِ، وَمِنْ قَبْلِ أَنْ تُشْغَلُوا بَأَنْفُسِكُمْ عَنْ مُسْتَثَارِ الْعِلْمِ مِنْ عِنْدِ أَهْلِهِ، وَانْهَوْا عَنْ المُنْكَرِ وَتَنَاهَوْا عَنْهُ، فَإِنمَا أُمِرْتُمْ بالنهْي بَعْدَ التنَاهِي!,So hasten toward knowledge before its vegetation dries up and before you turn yourselves away from seeking knowledge from those who have it. Desist others from the unlawful and abstain from it yourself because you have been commanded to abstain (yourself) before abstaining (others).
[ 105],Sermon 105
[دين الاسلام],About Islam :
الْحَمْدُ للهِ الذِي شَرَعَ الاسْلاَمَ فَسَهلَ شَرَائِعَهُ لِمَنْ وَرَدَهُ، وَأَعَز أَرْكَانَهُ عَلَى مَنْ غَالَبَهُ،,Praise be to Allah Who established Islam and made it easy for those who approach it and gave strength to its columns against any one who tries to overpower it.
فَجَعَلَهُ أَمْناً لِمَنْ عَلِقَهُ، وَسِلْماً لِمَنْ دَخَلَهُ، وَبُرْهَاناً لِمَنْ تَكَلمَ بِهِ، وَشَاهِداً لِمَنْ خَاصَمَ بِهِ، وَنُوراً لِمَنِ اسْتَضَاءَ بِهِ، وَفَهْماً لِمَنْ عَقَلَ، وَلُبّاً لَمِنْ تَدَبرَ، وَآيَةً لِمَنْ تَوَسمَ، وَتَبْصِرَةً لِمَنْ عَزَمَ، وَعِبْرَةً لِمَنِ اتعَظَ، وَنَجَاةً لِمَنْ صَدقَ، وَثِقَةً لِمَنْ تَوَكلَ، وَرَاحَةً لِمَنْ فَوضَ، وَجُنةً لِمَنْ صَبَرَ.,"So Allah made it (a source of) peace for whoever clings to it, safety for whoever enters it, argument for whoever speaks about it, witness for whoever fights with its help, light for whoever seeks light from it, understanding for whoever provides it, sagacity for whoever exerts, a sign (of guidance) for whoever perceives, sight for whoever resolves, lesson for whoever seeks advice, salvation for whoever testifies, confidence for whoever trusts, pleasure for whoever entrusts and a shield for whoever endures."
فَهُوَ أبْلَجُ الْمَنَاهجِ وَاضِحُ الْوَلاَئِجِ، مُشْرَفُ الْمَنَارِ، مُشْرِقُ الْجَوَاد، مُضِيءُ الْمَصَابِيحِ، كَرَيمُ الْمِضْمارِ، رَفِيعُ الْغَايَةِ، جَامِعُ الْحَلْبَةِ، مُتَنَافِسُ السبْقَةِ، شَرِيفُ الْفُرْسَانِ.,"It is the brightest of all paths and the clearest of all passages. It has dignified minarets, bright highways, burning lamps, prestigious fields of activity and high objectives. It has a collection of race horses. It is approached eagerly. Its riders are honorable."
التصْدِيقُ مِنْهَاجُهُ، وَالصالِحَاتُ مَنَارُهُ، وَالْمَوْتُ غَايَتُهُ، وَالدنْيَا مِضْمارُهُ، وَالْقِيَامَةُ حَلْبَتُهُ، وَالْجَنةُ سُبْقَتُهُ.,"A testimony (to Allah, Prophet, etc.) is its way, good deeds are its minarets, death is in extremity, this world is its race-course. The Day of Judgement is its horses and Paradise is its point of approach."
منها: في ذكر النبي(صلى الله عليه وآله),Part of the same sermon About the Holy Prophet :
حَتى أَوْرَى قَبَساً لِقَابِس، وَأَنَارَ عَلَماً لِحَابِس، فَهُوَ أَمِينُكَ الْمَأْمُونُ، وَشَهِيدُكَ يَوْمَ الدينِ، وَبَعِيثُكَ نِعْمةً، وَرَسُولُكَ بِالْحق رَحْمَةً. اللهُم اقْسِمْ لَهُ مَقْسَماً مِنْ عَدْلِكَ، وَاجْزِهِ مُضَعفَاتِ الْخَيْرِ مِنْ فَضْلِكَ.,"The Prophet lit flames for the seeker and put bright signs for the impeded. So he is Your trustworthy trustee, Your witness on the Day of Judgement, Your deputy as a blessing and Your messenger of truth as mercy. May Allah distribute to him a share from Your Justice and award him multiples of good by Your bounty."
اللهُم أَعْلِ عَلَى بَنَاءِ الْبَانِينَ بَنَاءَهُ، وَأَكْرِمْ لَدَيْكَ نُزُلَهُ، وَشَرفْ عِنْدَكَ مَنْزِلَهُ، وَآتِهِ الْوَسِيلَةَ، وَأَعْطِهِ السنَاءَ وَالْفَضِيلَةَ، وَاحْشُرْنَا فِي زُمْرَتِهِ غَيْرَ خَزَايَا، وَلاَ نَادِمِينَ، وَلاَ نَاكِبِينَ، وَلاَ نَاكِثِينَ، وَلاَ ضَالينَ، وَلاَ مَفْتُونِينَ.,"May Allah heighten his construction over the construction of others, honor him when he comes to You, dignify his status before You, give him honorable status and award him glory and distinction and bring us out (on Day of Judgement) among his party, neither ashamed, nor repentant, nor deviators, nor pledge- breakers, nor strayers, nor misleading others, nor seduced."
وقد مضى هذا الكلام فيما تقدم، إلاّ أنّنا كرّرناه هاهنا لما في الروايتين من الاختلاف.,Sayyid ar-Radi says the following: “This sermon had already appeared earlier but we have repeated it here because of the difference between the two versions.
منها: في خطاب أصحابه,Part of the same sermon addressing his followers:
وَقَدْ بَلَغْتُمْ منْ كَرَامَةِ اللهِ لَكُمْ مَنْزِلَةً تُكْرَمُ بِهَا إِمَاؤُكُمْ، وَتُوصَلُ بِهَا جِيرَانُكُمْ، وَيُعَظمُكُمْ مَنْ لاَ فَضْلَ لَكُمْ عَلَيهِ، وَلاَ يَدَلَكُمْ عِنْدَهُ، وَيَهَابُكُمْ مَنْ لاَ يَخَافُ لَكُمْ سَطْوَةً، وَلاَ لَكُمْ عَلَيْهِ إِمْرَةٌ، وَقَدْ تَرَوْنَ عُهُودَ اللهِ مَنْقُوضَةً فَلاَ تَغْضَبُونَ! وَأَنْتُمْ لِنَقْضِ ذِمَمِ آبَائِكُمْ تَأْنَفُونَ!,"By the bounty of Allah over you, you have acquired a status where even your slave maids are honored, your neighbors are treated well. Even he over whom you enjoy no distinction or obligation honors you. Even those people fear you who had no apprehension of attack from you or any authority over you. You now see pledges of Allah being broken but do not feel enraged although you fret and frown on the breaking of traditions of your forefathers."
وَكَانَتْ أَمُورُ اللهِ عَلَيْكُمْ تَرِدُ، وَعَنْكُمْ تَصْدُرُ، وَإِلَيْكُمْ تَرْجِعُ، فَمَكنْتُمُ الظلَمَةَ مِنْ مَنْزِلَتِكُمْ، وَأَلْقَيْتُمْ إِلَيْهِمْ أَزِمتَكُمْ، وَأَسْلَمْتُمْ أُمُورَ اللهِ فِي أَيْدِيهمْ، يَعْمَلُونَ بِالشبُهَاتِ، وَيَسِيرُونَ في الشهَوَاتِ، وَايْمُ اللهِ، لَوْ فَرقُوكُمْ تَحْتَ كُل كَوْكَب، لَجَمَعَكُمُ اللهُ لِشَر يَوْم لَهُمْ!,"Allah’s matters have been coming back to you; but you have given your place to wrongdoers and thrown your responsibilities toward them. You have placed Allah’s affairs in their hands. They act in doubts and tread in (fulfillment of) desires. By Allah, even if they disperse you under every star Allah will surely collect you on the day that will be worst for them."
[ 106],Sermon 106
ومن خُطْبَة له (عليه السلام) في بعض أيام صفين,Delivered During One of the Fighting Days of the Battle of Siffln:
وَقَدْ رَأَيْتُ جَوْلَتَكُمْ، وَانْحِيَازَكُمْ عَنْ صُفُوفِكُمْ، تَحُوزُكُمُ الْجُفَاةُ الطغَامُ، وَيَآفِيخُ الشرَفِ، وَالانْفُ الْمُقَدمُ، وَالسنَامُ الاعْظَمُ،,"I have seen your flight and your dispersal from the lines. You were surrounded by rude and low people and bedouins of Syria, although you are the chiefs of Arabs and the summit of distinction and you possess dignity as that of the high nose and the big hump of a camel."
وَلَقَدْ شَفَى وَحَاوِحَ صَدْرِي أَنْ رَأَيْتُكُمْ بِأَخَرَة، تَحُوزُونَهُمْ كَمَا حَازُوكُمْ، وَتُزِيلُونَهُمْ عَنْ مَوَاقِفِهمْ كَمَا أَزَالُوكُمْ; حَسّاً بالنصَالِ، وَشَجْراً بِالرمَاحِ، تَرْكَبُ أُولاهُمْ أُخْرَاهُمْ كَالابِلِ الْهِيمِ الْمَطْرُودَةِ، تُرْمَى عَنْ حِيَاضِهَا، وَتُذَادُ عَنْ مَوَارِدِهَا!,"The sigh of my bosom can subside only when I eventually see you surrounding them as they surrounded you and see you dislodging them from their status as they dislodged you, killing them with arrows and striking them with spears so that their forward rows might fall on the rear ones just like the thirsty camels who have been turned away from their place of drink and removed from their water-points."
[ 107 ],Sermon 107
الْحَمْدُ لله الْمُتَجَلي لِخَلْقِهِ بِخَلْقِهِ، وَالظاهِرِ لِقُلُوبِهِمْ بِحُجتِهِ، خَلَقَ الْخَلْقَ مِنْ غَيْرِ رَوِية، إِذْ كَانَتِ الروِياتُ لاَ تَلِيقُ إِلا بِذَوي الضمائِرِ، وَلَيْسَ بِذِي ضَمِير فِي نَفْسِهِ، خَرَقَ عِلْمُهُ بَاطِنَ غَيْبِ الستُرَاتِ، وَأَحَاطَ بِغُمُوضِ عَقَائِدِ السرِيرَاتِ.,"Praise be to Allah Who is Manifest before His creation because of themselves. Who is apparent to their hearts because of clear proof; Who created without meditating, since meditating does not befit except one who has thinking organs while He has no thinking organ in Himself. His knowledge has split forth the inside of unknown secrets and covered the bottom of deep beliefs."
منها: في ذكر النبي(صلى الله عليه وآله),Part of the same sermon about the Holy Prophet (<.):
اخْتَارَهُ مِنْ شَجَرَةِ الانْبِيَاءِ، وَمِشْكَاةِ الضيَاءِ، وَذُؤَابَةِ الْعَلْيَاءِ، وَسُرةِ الْبَطْحَاءِ، وَمَصَابِيحِ الظلْمَةِ، وَيَنَابِيعِ الْحِكْمَةِ.,"Allah chose him from the lineal tree of prophets, from the flame of light, from the forehead of greatness, from the best part of the valley of al-Bat’ha’, from the lamps for darkness and from the sources of wisdom."
منها:,Part of the same sermon:
طَبِيبٌ دَوارٌ بِطِبهِ، قَدْ أَحْكَمَ مَرَاهِمَهُ، وَأمْضى مَوَاسِمَهُ، يَضَعُ من ذلِكَ حَيْثُ الْحَاجَةُ إِلَيْهِ، مِنْ قُلُوب عُمْي، وَآذَان صُم، وَأَلْسِنَة بُكْم; مُتَتَبعٌ بِدَوَائِهِ مَوَاضِعَ الْغَفْلَةِ، وَمَوَاطِنَ الْحَيْرَةِ;,"The Prophet was like a roaming physician who has readied his ointments and heated his instruments. He uses them wherever the need arises for curing blind hearts, deaf ears and dumb tongues. He followed with his medicines the spots of negligence and places of perplexity."
لَمْ يَسْتَضِيئُوا بِأَضْوَاءِ الْحِكْمَةِ، وَلَمْ يَقْدَحُوا بِزِنَادِ الْعُلُومِ الثاقِبَةِ; فَهُمْ فِي ذلِكَ كَالانْعَامِ السائِمَةِ، وَالصخُورِ الْقَاسِيَةِ. قَدِ انْجَابَتِ السرائِرُ لاهْلِ الْبَصَائِرِ، وَوَضَحَتْ مَحَجةُ الْحَق)لِخَابِطِهَا، وَأَسْفَرَتِ الساعَةُ عَنْ وَجْهِهَا، وَظَهَرَتِ الْعَلاَمَةُ لِمتَوَسمِهَا.,"They (people) did not take light from the lights of his wisdom nor did they produce flame from the flint of sparkling knowledge. So in this matter they are like grazing cattle and hard stones. Nevertheless hidden things have appeared for those who perceive. The face of right has become clear for the wanderer, the approaching moment has raised the veil from its face and signs have appeared for those who search for them."
مَا لي أَرَاكُمْ أَشْبَاحاً بِلاَ أَرْوَاح، وَأَرْوَاحاً بِلاَ أَشْبَاح، وَنُساكاً بِلاَ صَلاَح، وَتُجاراً بِلاَ أَرْبَاح، وَأَيْقَاظاً نُوماً، وَشُهُوداً غُيباً، وَنَاظِرَةً عُمْيَاً، وسَامِعَةً صُماً، وَنَاطِقَةً بُكْماً!,"What is the matter with me! I see that you are just bodies without spirits and spirits without bodies, devotees without good, traders without profits, wakeful but sleeping, present but unseen, seeing but blind, hearing but deaf and speaking but dumb."
رَايَةُ ضَلاَلة قَدْ قَامَتْ عَلَى قُطْبِهَا، وَتَفرقَتْ بِشُعَبِهَا، تَكِيلُكُمْ بِصَاعِهَا، وَتَخْبِطُكُمْ بِبَاعِهَا.,I notice that misguidance has stood on its center and spread (all around) through its off-shoots. It weighs you with its weights and confuses you with its measures.
قَائِدُهَا خَارجٌ مِنْ الْمِلةِ، قَائِمٌ عَلَى الضلةِ; فَلاَ يَبْقَى يَوْمَئِذ مِنْكُمْ إِلا ثُفَالَةٌ كَثُفَالَةِ الْقِدْرِ، أَوْ نُفَاضَةٌ كَنُفَاضَةِ الْعِكْمِ، تَعْرُكُكُمْ عَرْكَ الادِيمِ، وَتَدُوسُكُمْ دَوْسَ الْحَصَيدِ، وَتَسْتَخْلِصُ الْمُؤْمِنَ مِنْ بَيْنِكُمُ اسْتَخْلاصَ الطيْرِ الْحَبةَ الْبَطِينَةَ مِنْ بَيْنِ هَزِيلِ الْحَب.,Its leader is an out-cast from the community. He persists on misguidance. So on that day none from among you will remain except as the sediment in a cooking pot or the dust left after dusting a bundle. It will scrape you as leather is scraped and trample you as harvest is trampled and pick out the believer as a bird picks out a big grain from the thin grain.
أَيْنَ تَذْهَبُ بِكُمُ الْمَذَاهِبُ، وَتَتِيهُ بِكُمُ الْغَيَاهِبُ، وَتَخْدَعُكُمُ الْكَوَاذِبُ؟ وَمِنْ أَيْنَ تُؤْتَوْنَ، وَأَنى تٌؤْفَكُون؟ فَلِكُل أَجَل كِتَابٌ، وَلِكُل غَيْبَة إِيَابٌ، فَاسْتَمِعُوا مِنْ رَبانِيكُمْ، وَأَحْضِرُوهُ قُلُوبَكُمْ، واسْتَيْقِظُوا إِنْ هَتَفَ بِكُمْ،,"Where are these ways taking you, gloom misleading you and falsehoods deceiving you? Whence are you brought and where are you driven? For every period there is a written document and everyone who is absent has to return. So listen to your godly leader and keep your hearts present. If he speaks to you be wakeful."
وَلْيَصْدُقْ رَائِدٌ أَهْلَهُ، وَلْيَجْمَعْ شَمْلَهُ، وَلْيُحْضِرْ ذِهْنَهُ، فَلَقَدْ فَلَقَ لَكُمُ الامْرَ فَلْقَ الْخَرَزَةِ، وَقَرَفَهُ قَرْفَ الصمْغَةِ.,"The forerunner must speak truth to his people, should keep his wits together and maintain presence of mind. He has clarified to you the matter as the stitch hole is cleared and scraped it as the gum is scraped (from the twigs)."
فَعِنْدَ ذلِكَ أَخَذَ الْبَاطِلُ مَآخِذَهُ، وَرَكِبَ الْجَهْلُ مَرَاكِبَهُ، وَعَظُمَتِ الطاغِيَةُ، وَقَلتِ الداعِيَةُ، وَصَالَ الدهْرُ صِيَالَ السبُعِ الْعَقُورِ، وَهَدَرَ فَنِيقُ الْبَاطِلِ بَعْدَ كُظُوم، وَتَوَاخَى الناسُ عَلَى الْفُجْورِ، وَتَهَاجَرُوا عَلَى الدينِ، وَتَحَابوا عَلَى الْكَذِبِ، وَتَبَاغَضُوا عَلَى الصدْقِ.,"Nevertheless, now the wrong has set itself on its places and ignorance has ridden on its riding beasts. Unruliness has increased while the call for virtue is suppressed. Wrong has pounced in time like a devouring carnivore and shouts like a camel after remaining silent. People have become brothers over ill-doings, have forsaken the essential unity of the religion but have instead, united in speaking lies and bear mutual hatreds in the matter of truth."
فَإِذَا كَانَ ذلِكَ كَانَ الْوَلَدُ غَيْظاً، وَالْمَطَرُ قَيْظاً، وَتَفِيضُ اللئَامُ فَيْضاً، وَتَغِيضُ الْكِرَامُ غَيْضاً،,"When such is the case, the son will be a source of anger (instead of coolness of the eye to parents) and rain the cause of heat, the wicked will abound and the virtuous will diminish."
وَكَانَ أَهْلُ ذلِكَ الزمَانِ ذِئَاباً، وَسَلاَطَينُهُ سِبَاعاً، وَأَوْسَاطُهُ أُكالاً، وَفُقَرَاؤُهُ أَمْوَاتاً، وَغَارَ الصدْقُ، وَفَاض الْكَذِبُ، وَاسْتُعْمِلَتِ الْمَوَدةُ بِاللسَانِ، وَتَشَاجَرَ الناسُ بِالْقُلُوبِ، وَصَارَ الْفُسُوقُ نَسَباً، وَالْعَفَافُ عَجَباً، وَلُبِسَ الاسْلاَمُ لُبْسَ الْفَرْوِ مَقْلُوباً.,"The people of this time will be wolves, its rulers beasts, the middle class men gluttons and the poor (almost) dead. Truth will go down, falsehood will overflow, affection will be claimed with tongues but people will be quarrelsome at heart. Adultery will be the key to lineage while chastity will be rare and Islam will be worn unturned like (dead) skin."
[ 108 ],Sermon 108
ومن خطبة له (عليه السلام) [في بيان قدرة الله وانفراده بالعظمة وأمر البعث],About the Might of Allah :
كُل شَيْء خَاشِعٌ لَهُ، وَكُل شَيْء قَائِمٌ بِهِ: غِنى كُل فَقِير، وَعِز كُل ذَلِيل، وَقُوةُ كُل ضَعِيف، وَمَفْزَعُ كُل مَلْهُوف، مَنْ تَكَلمَ سَمِعَ نُطْقَهُ، وَمَنْ سَكَتَ عَلِمَ سِرهُ، وَمَنْ عَاشَ فَعَلَيْهِ رِزْقُهُ، وَمَنْ مَاتَ فَإِلَيْهِ مُنْقَلَبُهُ.,"Everything submits to Him and everything exists by Him. He is the satisfaction of the poor, the dignity of the low, the energy for the weak and shelter for the oppressed. Whoever speaks, He hears his speaking and whoever keeps quiet, He knows his secret. On Him is the livelihood of everyone who lives and whoever dies returns to Him."
لَمْ تَرَكَ الْعُيُونُ فَتُخْبِرَ عَنْكَ، بَلْ كُنْتَ قَبْلَ الْوَاصِفِينَ مِنْ خَلْقِكَ، لَمْ تَخُلُقِ الْخَلْقَ لِوَحْشَة، وَلاَ اسْتَعْمَلْتَهُمْ لِمَنْفَعَة، وَلاَ يَسْبِقُكَ مَنْ طلَبْتَ، وَلاَ يُفْلِتُكَ مَنْ أَخَذْتَ، وَلاَ يَنْقُصُ سُلْطَانَكَ مَنْ عَصَاكَ، وَلاَ يَزِيدُ في مُلْكِكَ مَنْ أَطَاعَكَ، وَلاَيَرُد أَمْرَكَ مَنْ سَخِطَ قَضَاءَكَ، وَلاَيَسْتَغْنِي عَنْكَ مَنْ تَوَلى عَنْ أَمْرِكَ.,"(O Allah!) The eyes have not seen You, so as to be aware of You, but You were before the describers of Your creation. You did not create the creation on account of loneliness, nor did You make them work for gain. He whom You catches cannot go farther than You and he whom You holds cannot escape You. He who disobeys You does not decrease Your authority and he who obeys You does not add to Your Might. He who disagrees with Your judgement cannot turn it and he who turns away from Your command cannot do without You."
كُل سِر عِنْدَكَ عَلاَنِيَةٌ، وَكُل غَيْب عِنْدَكَ شَهَادَةٌ. أَنْتَ الابَدُ فَلاَ أَمَدَ لَكَ، وَأَنْتَ الْمُنْتَهَى فَلاَ مَحِيصَ عَنْكَ، وَأَنْتَ الْمَوْعِدُ فَلاَ مَنْجَى مِنْكَ إلا إِلَيْكَ، بِيَدِكَ نَاصِيَةُ كُل دَابة، وَإِلَيْكَ مَصِيرُ كُل نَسَمَة.,"Every secret before You is open and for You every absent is present. You are everlasting, there is no end to You. You are the highest aim, there is no escape from You, You are the promised (point of return) from which there is no deliverance except towards You. In Your hand is the forelock of every creature and to You is the return of every living being."
سُبْحَانَكَ مَا أَعْظَمَ شَأْنَكَ! سُبْحَانَكَ مَا أَعْظَمَ مَا نَرَى مِنْ خَلْقِكَ! وَمَا أصْغَرَ كُل عَظِيمَة فِي جَنْبِ قُدْرَتِكَ! وَمَا أَهْوَلَ مَا نَرَى مِنْ مَلَكُوتِكَ! وَمَا أَحْقَرَ ذلِكَ فِيَما غَابَ عَنا مِنْ سُلْطَانِكَ! وَمَا أَسْبَغَ نِعَمَكَ فِي الدنْيَا، وَمَا أَصْغَرَهَا فِي نِعَمِ الاْخِرَةِ!,"Glory to You! How great is Your creation that we see, but how small is this greatness by the side of Your Might. How awe-striking is Your realm that we notice, but how humble is this against what is hidden from us out of Your authority. How extensive are Your bounties in this world, but how small are they against the bounties of the next world."
منها: [في الملائكة الكرام],Part of the Same Sermon about the Angels:
مِنْ مَلاَئِكَة أَسْكَنْتَهُمْ سَمَاوَاتِكَ، وَرَفَعْتَهُمْ عَنْ أَرْضِكَ; هُمْ أَعْلَمُ خَلْقِكَ بِكَ، وَأَخْوَفُهُمْ لَكَ، وَأَقْرَبُهُمْ مِنْكَ; لَمْ يَسْكُنُوا الاصْلاَبَ، وَلَمْ يُضَمنُوا الارْحَامَ، وَلَمْ يُخْلَقُوا (مِنْ مَاء مَهين)،,"You (O Allah) made angels reside in Your skies and placed them high above from Your earth. They have the most knowledge about You and Your whole creation, the most fearing from You and the nearest to You. They never stayed in loins nor were retained in wombs. They were not created Afrom mean water (semen) (Holy Quran, 32: 8; 77: 20)."
وَلَمْ يَتَشَعبْهُمْ (رَيْبَ الْمَنُونِ) ; وَإِنهُمْ عَلَى مَكَانِهمْ مِنْكَ، وَمَنْزِلَتِهِمْ عِنْدَكَ، وَاسْتِجْمَاعِ أَهْوَائِهِمْ فِيكَ، وَكَثْرَةِ طَاعَتِهِمْ لَكَ، وَقِلةِ غَفْلَتِهِمْ عَنْ أَمْرِكَ، لَوْ عَايَنُوا كُنْهَ مَا خَفِيَ عَلَيْهِمْ مِنْكَ لَحَقرُوا أَعْمَالَهُمْ، وَلَزَرَوْا عَلَى أَنْفُسِهِمْ، وَلَعَرَفُوا أَنهُمْ لَمْ يَعْبُدُوكَ حَق عِبَادَتِكَ، وَلَمْ يُطِيعُوكَ حَق طَاعَتِكَ.,"They were not dispersed by vicissitudes of time. They are on their places (distinct) from You and in their positions near You. Their desires are concentrated in You. Their worship for You is much. Their neglect from Your command is little. If they witness what remains hidden about You they will regard their deeds as very little, they will criticize themselves and will realize that they did not worship You according to Your right for being worshipped and did not obey You as You has the right for being obeyed."
[عصيان الخلق],About the Bounties and Guidance of Allah and Those Who Are Ungrateful:
سُبْحَانَكَ خَالِقاً وَمَعْبُوداً! بِحُسْنِ بَلاَئِكَ عِنْدَ خَلْقِكَ، خَلَقْتَ دَاراً، وَجَعَلْتَ فِيهَا مَأْدُبـَةً : مَشْرَباً وَمَطْعَماً، وَأَزْوَاجاً وَخَدَماً، وَقُصُوراً، وَأَنْهَاراً، وَزُرُوعاً، وَثِمَاراً. ثُم أَرْسَلْتَ دَاعِياً يَدْعُو إِلَيْهَا، فَلاَ الداعِيَ أَجَابُوا، وَلاَ فِيَما رَغبْتَ رَغِبُوا، وَلاَ إِلَى مَا شَوقْتَ إِلَيْهِ اشْتَاقُوا.,"Glorified are You, O Creator, the One worshipped by all, on account of Your good trials of Your creatures. You created a house (the Paradise) and provided in it for feasting, drinks, foods, spouses, servants, places, streams, plantations and fruits. Then You sent a messenger to invite towards it. But the people did not respond to the caller and did not feel persuaded to what You persuaded them nor showed eagerness towards what You desired them to eagerly feel."
أَقْبَلُوا عَلَى جِيفَة قَدْ افْتَضَحُوا بِأَكْلِهَا، وَاصْطَلَحُوا عَلَى حُبهَا، وَمَنْ عَشِقَ شَيْئاً أَعْشَى بَصَرَهُ، وَأَمْرَضَ قَلْبَهُ، فَهُوَ يَنْظُرُ بِعَيْن غَيْرِ صَحِيحَة، وَيَسْمَعُ بَأُذُن غَيْرِ سَمِيعَة،,"They jumped on the carcass (of this world), earned shame by eating it and became united in loving it. When one loves a thing it blinds him and sickens his heart. Then he sees but with a diseased eye, hears but with unhearing ears."
قَدْ خَرَقَتِ الشهَوَاتُ عَقْلَهُ، وَأَمَاتَتِ الدنْيَا قَلْبَهُ، وَوَلِهَتْ عَلَيْهَا نَفْسُهُ، فَهُوَ عَبْدٌ لَهَا، وَلِمَنْ فِي يَدَيْهِ شَيْءٌ مِنْهَا، حَيْثُـمَا زَالَتْ زَالَ إِلَيْهَا، وَحَيْثُما أَقْبَلَتْ أَقْبَلَ عَلَيْهَا; لاَ يَنْزَجِرُ مِنَ اللهِ بِزَاجِر، وَلاَيَتعِظُ مِنْهُ بِوَاعِظ، وَهُوَ يَرَى الْمَأْخُوذِينَ عَلَى الْغِرةِ، حَيْثُ لاَ إِقَالَةَ وَلاَ رَجْعَةَ،,"Desires have cut asunder his wit and the world has made his heart dead, while his mind is all longing for it. Consequently, he is a slave of it and of everyone who has any share in it. Wherever it turns, he turns towards it and wherever it proceeds, he proceeds towards it. He is not desisted by any disaster from Allah, nor takes admonition from any preacher. He sees those who have been caught in neglect whence there is neither rescission nor reversion (repentance)."
كَيْفَ نَزَلَ بِهمْ مَا كَانُوا يَجْهَلُونَ، وَجَاءَهُمْ مِنْ فِرَاقِ الدنْيَا مَا كَانُوا يَأْمَنُونَ، وَقَدِمُوا مِنَ الاْخِرَةِ عَلَى مَا كَانُوا يُوعَدُونَ. فَغَيْرُ مَوْصُوف مَا نَزَلَ بِهمْ: اجْتَمَعَتْ عَلَيْهِمْ سَكْرَةُ الْمَوْتِ وَحَسْرَةُ الْفَوْتِ، فَفَتَرَتْ لَهَا أَطْرَافُهُمْ، وَتَغَيرَتْ لَهَا أَلْوَانُهُمْ.,"Whatever they were ignoring has befallen them, separation from this world, from which they took themselves safe, has come to them and they have reached that in the Hereafter which they had been promised. Whatever has befallen them cannot be described. Pangs of death and grief for losing (this world) have surrounded them. Consequently their limbs become languid and their complexion changes."
ثُم ازْدَادَ الْمَوْتُ فِيهِمْ وُلُوجاً، فَحِيلَ بَيْنَ أَحَدِهِمْ وَبَيْنَ مَنْطِقِهِ، وَإِنهُ لَبَيْنَ أَهْلِهِ يَنْظُرُ بِبَصَرِهِ، وَيَسْمَعُ بِأُذُنِهِ، عَلَى صِحة مِنْ عَقْلِهِ، وَبَقَاء مِنْ لُبهِ، يُفَكرُ فِيمَ أَفْنَى عُمْرَهُ، وَفِيمَ أَذْهَبَ دَهْرَهُ! وَيَتَذَكرُ أَمْوَالاً جَمَعَهَا، أَغْمَضَ فِي مَطَالِبِهَا، وَأَخَذَهَا مِنْ مُصَرحَاتِهَا وَمُشْتَبِهَاتِهَا،,"Then death increases its struggle over them. In some it stands in between him and his power of speaking although he lies among his people, looking with eyes, hearing with his ears, with full wits and intelligence. He then thinks over how he wasted his life and in what (activities) he passed his time. He recalls the wealth he collected when he had blinded himself in seeking it and acquired it from fair and foul sources."
قَدْ لَزِمَتْهُ تَبِعَاتُ جَمْعِهَا، وَأَشْرَفَ عَلَى فِرَاقِهَا، تَبْقَى لِمَنْ وَرَاءَهُ يَنْعَمُونَ فِيهَا، وَيَتَمَتعُونَ بِهَا، فَيَكُونُ الْمَهْنَأُ لِغَيْرِهِ، وَالْعِبءُ عَلَى ظَهْرِهِ. وَالْمَرْءُ قَدْ غَلِقَتْ رُهُونُهُ بِهَا،,Now the consequences of collecting it have overtaken him. He gets ready to leave it. It will remain for those who are behind him. They will enjoy it and benefit by it. It will be an easy acquisition for others but a burden on his back and the man cannot get rid of it.
فَهُوَ يَعَض يَدَهُ نَدَامَةً عَلَى مَا أَصْحَرَ لَهُ عِنْدَ الْمَوْتِ مِنْ أَمْرِهِ، وَيَزْهَدُ فِيَما كَانَ يَرْغَبُ فِيهِ أَيامَ عُمُرِهِ، وَيَتَمَنى أَن الذِي كَانَ يَغْبِطُهُ بِهَا وَيَحْسُدُهُ عَلَيْهَا قَدْ حَازَهَا دُونَهُ!,"He will thereupon, bite his hands with his teeth out of shame for what was disclosed to him about his affairs at the time of his death. He will dislike what he coveted during the days of his life and he will wish that he who envied him on account of it and felt jealous over him for it should have amassed it instead of he himself."
فَلَمْ يَزَلِ الْمَوْتُ يُبَالِغُ فِي جَسَدِهِ حَتى خَالَطَ [لِسَانُهُ ]سَمْعَهُ، فَصَارَ بَيْنَ أَهْلِهِ لاَ يَنْطِقُ بِلِسَانِهِ، وَلاَ يَسْمَعُ بِسَمْعِهِ: يُرَددُ طَرْفَهُ بِالنظَرِ في وجُوهِهِمْ، يَرَى حَرَكَاتِ أَلْسِنَتِهِمْ، وَلاَ يَسْمَعُ رَجْعَ كَلاَمِهِمْ.,"Death will go on affecting his body till his ears too will behave like his tongue (and lose functioning). So he will lie among his people, neither speaking with his tongue or hearing with his ears. He will be rotating his glance over their faces, watching the movements of their tongues, but not hearing their speaking."
ثُم ازْدَادَ الْمَوْتُ الْتِيَاطاً بِهِ، فَقُبِضَ بَصَرُهُ كَمَا قُبِضَ سَمْعُهُ، وَخَرَجَتِ الروحُ مِنْ جَسَدِهِ، فَصَارَ جِيفَةً بَيْنَ أَهْلِهِ، قَدْ أوْ حَشُوا مِنْ جَانِبِهِ، وَتَبَاعَدُوا مِنْ قُرْبِهِ. لاَ يُسْعِدُ بَاكِياً، وَلاَ يُجِيبُ دَاعِياً. ثُم حَمَلُوهُ إِلَى مَخَط فِي الارْضِ، فَأَسْلَمُوهُ فِيهِ إِلَى عَمَلِهِ، وَانْقَطَعُوا عَنْ زَوْرَتِهِ.,Then death will increase its sway over him and his sight will be taken by death as the ears had been taken and the spirit will depart from his body. He will then become a carcass among his own people. They will feel loneliness from him and get away from him. He will not join a mourner or respond to a caller. Then they will carry him to a small place in the ground and deliver him in it to (face) his deeds. They will abandon visiting him.
[القيامة],About the Day of Judgement:
حَتى إِذَا بَلَغَ الْكِتَابُ أَجَلَهُ، وَالامْرُ مَقَادِيرَهُ، وَأُلْحِقَ آخِرُ الْخَلْقِ بِأَولِهِ، وَجَاءَ مِنْ أَمْرِ اللهِ مَا يُرِيدُهُ مِنْ تَجْدِيدِ خَلْقِهِ، أَمَادَ السماءَ وَفَطَرَهَا، وَأَرَج الارْضَ وَأَرْجَفَهَا، وَقَلَعَ جِبَالَها وَنَسَفَهَا، وَدَك بَعْضُهَا بَعْضاً مِنْ هَيْبَةِ جَلاَلَتِهِ وَمَخُوفِ سَطْوَتِهِ،,"Until whatever is written as ordained approaches its and the affairs complete their destined limits, the posteriors join the anteriors and whatever Allah wills takes place in the shape of resurrection of His creation. Then He will convulse the sky and split it. He will quake the earth and shake it. He will root out the mountains and scatter them. They will crush each other out of awe of His Glory and fear of His Dignity."
وَأَخْرَجَ مَنْ فِيهَا، فَجَددَهُمْ بَعْدَ إِخْلاَقِهمْ، وَجَمَعَهُمْ بَعْدَ تَفْرِيِقِهِم، ثُم مَيزَهُمْ لِمَا يُريدُهُ مَنْ مَسْأَلَتِهِمْ عَنْ [خَفَايَا ]الاعْمَالِ وَخَبَايَا الافْعَالِ، وَجَعَلَهُمْ فَرِيقَيْنِ: أَنْعَمَ عَلَى هؤُلاَءِ وَانْتَقَمَ مِنْ هؤُلاَءِ.,"He will take out everyone who is in it. He will refresh them after they had been worn out and collect them after they had been separated. Then He will set them apart for questioning about the hidden deeds and secret acts. He will then divide them into two groups, rewarding one and punishing the other."
فَأَما أَهْلُ الطاعَةِ فَأَثَابَهُمْ بِجِوَارِهِ، وَخَلدَهُمْ في دَارِهِ، حَيْثُ لاَ يَظْعَنُ النزالُ، وَلاَ تَتَغَيرُ بِهِمُ الْحَالُ، وَلاَ تَنُوبُهُمُ الافْزَاعُ، وَلاَ تَنَالُهُمُ الاسْقَامُ، وَلاَ تَعْرِضُ لَهُمُ الاخْطَارُ، وَلاَ تُشْخِصُهُمُ الاسْفَارُ.,"As regarding the obedient people He will reward them with His nearness and will keep them forever in His house from where those who settle the rein do not move out. Their status will not undergo change, fear will not overtake them, ailments will not befall them, dangers will not affect them and journey will not force them (from place to place)."
وَأَما أَهْلُ الْمَعْصِيَةِ فَأَنْزَلَهُمْ شَر دَار، وَغَل الايْدِيَ إِلَى الاعْنَاقِ، وَقَرَنَ النوَاصِيَ بِالاقْدَامِ، وَأَلْبَسَهُمْ سَرَابِيلَ الْقَطِرَانِ، وَمُقَطعَاتِ النيرَانِ،,"As for people of sins, He will settle them in the worst place, will bind their hands with the necks, bind the forelocks with feet and will clothe them in shirts of tar and dresses cut out of flames."
فِي عَذَاب قَدِ اشْتَد حَرهُ، وَبَاب قَدْ أُطْبِقَ عَلَى أَهْلِهِ، فِي نَار لَهَا كَلَبٌ وَلَجَبٌ، وَلَهَبٌ سَاطِعٌ، وَقَصِيفٌ هَائِلٌ، لاَ يَظْعَنُ مُقِيمُهَا، وَلاَ يُفَادَى أَسِيرُهَا، وَلاَ تُفْصَمُ كُبُولُهَا. لاَ مُدةَ لِلدارِ فَتَفْنَى، وَلاَ أَجَلَ لِلْقَوْمِ فَيُقْضَى.,"They will be in punishment whose heat will be severe, the door will be closed on the inmates – in fire which is full of shouts and cries and rising flames and fearful voices. Its inmate does not move out of it, its prisoner cannot be released by ransom and its shackles cannot be cut. There is no fixed age for this house so that it might perish, nor period for its life that might pass away."
منها: في ذكر النبي(صلى الله عليه وآله),Part of the Same Sermon about the Holy Prophet :
قَدْ حَقرَ الدنْيَا وَصَغرَهَا، وَأَهْوَنَ بَهَا وَهَونَهَا، وَعَلِمَ أَن اللهَ تعالى زَوَاهَا عَنْهُ اخْتِيَاراً، وَبَسَطَهَا لِغَيْرِهِ احْتِقَاراً،,He treated this world disdainfully and regarded it low. He held it contemptible and hated it. He realized that Allah kept it away from him with intention and spread it out for others by way of contempt.
فَأَعْرَضَ عَنِ الدنْيَا بِقَلْبِهِ، وَأَمَاتَ ذِكْرَهَا عَنْ نَفْسِهَ، وَأَحَب أَنْ تَغِيبَ زِينَتُهَا عَنْ عَيْنِهِ، لِكَيْلاَ يَتخِذَ مِنْهَا رِيَاشاً، أوْ يَرْجُوَفِيهَا مَقَاماً. بَلغَ عَنْ رَبهِ مُعْذِراً، وَنَصَحَ لامتِهِ مُنْذِراً، وَدَعاَ إِلَى الْجَنةِ مُبَشراً،,"Therefore, he remained away from it by his heart, banished its recollection from his mind and wished that its attraction should remain hidden from his eye so that he should not acquire any clothing from it, or hope for staying in it. He conveyed from Allah the pleas (against committing sins), counseled his people as a warner (against the Divine chastisement) and he called (people) towards Paradise as a conveyor of good tidings."
[أهل البيت(عليه السلام)],About the Descendants of the Holy Prophet :
نَحْنُ شَجَرَةُ النبُوةِ، وَمَحَط الرسَالَةِ، وَمُخْتَلَفُ الْمَلاَئِكَةِ، وَمَعَادِنُ الْعِلْمِ، وَيَنَابِيعُ الْحُكْمِ، نَاصِرُنا وَمُحِبنَا يَنْتَظِرُ الرحْمَةَ، وَعَدُونا وَمُبْغِضُنَا يَنْتَظِرُ السطْوَةَ.,"We are the tree of Prophethood, staying place of (the Divine) Message, descending place of angels, mines of knowledge and the sources of wisdom. Our supporter and lover awaits mercy while our enemy and he who hates us awaits wrath."
[ 109 ],Sermon 109
ومن خطبة له (عليه السلام) [في أركان الدين] [الاسلام],About Islam :
إِن أَفْضَلَ مَا تَوَسلَ بِهِ الْمُتَوَسلُونَ إِلَى اللهِ سُبْحَانَهُ: الايمَانُ بِهِ وَبِرَسُولِهِ، وَالْجِهادُ فِي سَبِيلِهِ فَإِنهُ ذِرْوَةُ الاسْلاَمِ، وَكَلِمَةُ الاخْلاَصِ فَإِنهَا الْفِطْرَةُ، وَإِقَامُ الْصلاَةِ فَإِنهَا الْمِلةُ، وَإِيتَاهُ الزكَاةِ فَإِنهَا فَرِيضَةٌ وَاجِبَةٌ، وَصَوْمُ شَهْرِ رَمَضَانَ فَإِنهُ جُنةٌ مِنَ الْعِقَاب،,"The best means by which seekers of nearness to Allah, the Glorified One, the Exalted, seek nearness, is the belief in Him and His Prophet, fighting in His cause, for it is the high pinnacle of Islam and (to believe) in kalimatul-ikhlas (the expression of the Divine purification). It is a just nature and the establishment of prayer for it is (the basis of) community. The payment of zakat for it is a compulsory obligation, fasting for the month of Ramadan for it is the shield against chastisement."
"وَحَج الْبَيْتِ وَاعْتمارُهُ فَإِنهُمَا يَنْفِيَانِ الْفَقْرَ وَيَرْحَضَانِ الذنْبَ، وَصِلَةُ الرحِمِ فَإِنهَا مَثْرَاةٌ فِي الْمَالِ وَمَنْسَأَةٌ في
الاجَلِ، وَصَدَقَةُ السر فَإِنهَا تُكَفرُ الْخَطِيئَةَ، وَصَدَقَةُ الْعَلاَنِيَةِ فَإِنهَا تَدْفَعُ مِيتَةَ السوءِ، وَصَنَائِعُ الْمَعْرُوفِ فَإِنهَا تَقِي مَصَارعَ الْهَوَانِ.","The performance of hajj to the House of Allah (i.e. The Kaba) and its umrah (other than annual visit) for these two acts banish poverty and wash away sins. Regard for kinship for it increases wealth and length of life. Giving alms secretly for it covers shortcomings, giving alms openly for it protects against a bad death and extending benefits (to people) for it saves from positions of disgrace."
أَفِيضُوا في ذِكْرِ اللهِ فَأنهُ أَحْسَنُ الذكْرِ، وَارْغَبُوا فِيَما وَعَدَ المُتقِينَ فَإِن وَعْدَهُ أَصْدَقُ الْوَعْدِ، وَاقْتَدُوا بِهَدْيِ نَبِيكُمْ فَإِنهُ أَفْضَلُ الْهَدْيِ، وَاسْتَنوا بِسُنتِهِ فَإِنهَا أهْدَى السنَنِ.,"Go ahead with the remembrance of Allah for it is the best remembrance and long for that which He has promised to the pious, for His promise is the most true promise. Tread the course of the Prophet for it is the most distinguished course. Follow the Sunnah of the Prophet for it is the most right of all behaviors."
وَتَعَلمُوا الْقرْآن [فَإِنهُ أَحْسَنُ الْحَدِيثِ، وَتَفَقهُوا فِيهِ] فَإِنهُ رَبِيعُ الْقُلُوبِ، وَاسْتَشْفُوا بِنُورِهِ فَإِنهُ شِفَاءُ الصدُورِ، وَأَحْسِنُوا تِلاَوَتَهُ فَإِنهُ أَنْفَعُ الْقَصَصِ.,Learn the Holy Quran for it is the fairest of discourses and understand it thoroughly for it is the best blossoming of hearts. Seek cure with its light for it is the cure for hearts. Recite it beautifully for it is the most beautiful narration.
وَإِن الْعَالِمَ الْعَامِلَ بِغَيْرِ عِلْمِهِ كَالْجَاهِلِ الْحَائِرِ الذِي لاَ يَسْتَفِيقُ مِنْ جَهْلِهِ، بَلِ الْحُجةُ عَلَيْهِ أَعْظَمُ، وَالْحَسْرَةُ لَهُ أَلْزَمُ، وَهُوَ عَنْدَ اللهِ أَلْوَمُ.,"Certainly, a scholar who acts not according to his knowledge is like the off-headed ignorant who does not find relief from his ignorance; but on the learned the plea of Allah is greater and grief more incumbent and he is more blameworthy before Allah."
[ 110 ],Sermon 110
ومن خطبة له (عليه السلام) [في ذم الدنيا],Cautioning about this World :
أَما بَعْدُ فَإِني أُحَذرُكُمُ الدنْيَا، فَإِنهَا حُلْوَةٌ خَضِرِةٌ، حُفتْ بِالشهَوَاتِ، وَتَحَببَتْ بِالْعَاجِلَةِ، وَرَاقَتْ بِالْقَلِيلِ، وَتَحَلتْ بِالاْمَالِ، وَتَزَينَتْ بِالْغُرُورِ، لاَ تَدُومُ حَبْرَتُهَا، وَلاَ تُؤْمَنُ فَجْعَتُهَا، غَرارَةٌ ضَرارَةٌ، حَائِلَةٌ زَائِلَةٌ، نَافِدَةٌ بَائِدَةٌ، أَكالَةٌ غَوالَةٌ،,"So now, certainly I frighten you from this world for it is sweet and green, surrounded by lusts and liked for its immediate enjoyments. It excites wonder with small things, is ornamented with (false) hopes and decorated with deception. Its rejoicing does not last and its afflictions cannot be avoided. It is deceitful, harmful, changing, perishable, exhaustible, liable to destruction, gnawing and destructive."
لاَ تَعْدُوـ إِذَا تَنَاهَتْ إِلَى أُمْنِيةِ أَهْلِ الرغْبَةِ فِيهَا والرضى بِهَا ـ أَنْ تَكُونَ كَمَا قَالَ اللهُ سُبْحَانَهُ وتعالى: (كَمَاء أَنْزَلْنَاهُ مِنَ السماَءِ فَاخْتَلَطَ بِهِ نَبَاتُ الارْضِ فَأَصْبَحَ هَشِيماً تَذْرُوهُ الريَاحُ وَكَانَ اللهُ عَلَى كُل شَيْء مُقْتَدِراً).,"When it reaches the extremity of desires of those who incline towards it and feel happy with it, the status is just what Allah, the most Glorified One, says (in the Holy Quran):… like water which We send down from the heavens and the herbage of the earth mingles with it, then it becomes dry stubble which the winds scatter; for Allah over all things has power. (Holy Quran, 18: 45)"
لَمْ يَكُنِ امْرُؤٌ مِنْهَا فِي حَبْرَة إِلا أَعْقَبَتْهُ بَعْدَهَا عَبْرَةً، وَلَمْ يَلْقَ منْ سَرائِهَا بَطْناً إِلا مَنَحَتْهُ مِنْ ضَرائِهَا ظَهْراً، وَلَمْ تَطُلهُ فِيهَا دِيمَةُ رَخَاء إِلا هَتَنَتْ عَلَيهِ مُزْنَةُ بَلاَء!,"Nobody rejoices about this world except that tears come to him after it, and no one enjoys its comforts except that he has to face hardships in thereafter. No one receives the light rain of ease in it but the heavy rain of distress pours upon him."
وَحَرِي إِذَا أَصْبَحَتْ لَهُ مُنْتَصِرَةً أَنْ تُمْسِيَ لَهُ مُتَنَكرَةً، وَإِنْ جَانِبٌ مِنْهَا اعْذَوْذَبَ وَاحْلَوْلَى، أَمَر مِنْهَا جَانِبٌ فَأَوْبَى ! لاَ يَنَالُ امْرُؤٌ مِنْ غَضَارَتِهَا رَغَباً، إِلا أَرْهَقَتْهُ مِنْ نَوَائِبِهَا تَعَباً! وَلاَ يُمْسِي مِنْهَا فِي جَنَاحِ أَمْن، إِلا أَصْبَحَ عَلَى قَوَادِمِ خَوْف!,It is worthy of this world that in the morning it supports a man but in the evening it does not recognize him. If one side of it is sweet and pleasant the other side is bitter and distressing. No one secures enjoyment from its freshness but he has to face hardship from its calamities. No one will pass the evening under the wing of safety but that his morning will be under the feathers of the wing-tip of fear.
غَرارَةٌ، غُرُورٌ مَا فِيهَا، فَانِيَةٌ، فَان مَنْ عَلَيْهَا، لاَ خَيْرَ في شَيْء مِنْ أَزْوَادِهَا إِلا التقْوَى. مَنْ أَقَل مِنْهَا اسْتَكْثَرَ مِما يُؤْمِنُهُ! وَمَنِ اسْتَكْثَرَ مِنْهَا اسْتَكْثَرَ مِما يُوبِقُهُ، وَزَالَ عَما قَلِيل عَنْهُ.,"It is deceitful and all that is the rein is deception. It is perishable and all that is on it is to perish. There is no good in its provisions except in piety. Whoever takes little from it collects much of what will give him safety, while one who takes much from it takes much of what will ruin him. He will shortly depart from his collection."
كُمْ مِنْ وَاثِق بِهَا قَدْ فَجَعَتْهُ، وَذِي طُمَأْنِينَة إِلَيْهَا قَدْ صَرَعَتْهُ، وَذِي أُبهَة قَدْ جَعَلَتْهُ حَقِيراً، وَذِي نَخْوَة قَدْ رَدتْهُ ذَلِيلاً!,How many people relied on it but it distressed them; (how many) felt peaceful with it but it made them tumble; how many were prestigious but it made them low and how many were proud but it made them disgraceful.
سُلْطَانُهَا دُولٌ، وَعَيْشُهَا رَنِقٌ، وَعَذْبُهَا أُجَاجٌ، وَحُلْوُهَا صَبِرٌ، وَغِذَاؤُهَا سِمَامٌ، وَأَسْبَابُهَا رِمَامٌ ! حَيهَا بِعَرَضِ مَوْت، وَصَحِيحُهَا بَعَرَضِ سُقْم! مُلْكُهَا مَسْلُوبٌ، وَعَزِيزُهَا مَغْلُوبٌ، وَمَوْفُورُهَا مَنْكُوبٌ، وَجَارُهَا مَحْرُوبٌ.,Its authority is changing. Its life is dirty. Its sweet water is bitter. Its sweetness is like myrrh. Its food are poisons. Its means are weak. The living in it are exposed to death; the healthy in it are exposed to disease. Its realm is (liable to be) snatched away. The strong in it are (liable to be) defeated and the rich are (liable to be) afflicted with misfortune. The neighbor in it is (liable to be) plundered.
أَلَسْتُمْ فِي مَسَاكِنِ مَنْ كَانَ قَبْلَكُمْ أَطْوَلَ أَعْمَاراً، وَأَبْقَى آثَاراً، وَأَبْعَدَ آمَالاً، وَأَعَد عَدِيداً، وَأَكْثَفَ جُنُوداً! تَعَبدُوا لِلدنْيَا أَي تَعَبد، وَآثَرُوهَا أَي إِيثَار، ثُم ظَعَفُوا عَنْهَا بَغَيْرِ زَاد مُبَلغ وَلاَ ظَهْر قَاطِع.,"Are you not (residing) in the houses of those before you, who were of longer ages, better traces, had bigger desires, were more in numbers and had greater armies? How they devoted themselves to the world and how they showed preference to it! then they left it without any provision that could convey them through, or the back (of a beast for riding) to carry them."
فَهَلْ بَلَغَكُمْ أَن الدنْيَا سَخَتْ لَهُمْ نَفْساً بِفِدْيَة ؟ أَوْ أَعَانَتْهُمْ بِمَعُونَة؟ أَوْ أَحْسَنَتْ لَهُمْ صُحْبَةً؟ بَلْ أَرْهَقَتْهُمْ بَالْفَوَادِحِ، وَأوْهَنَتْهُمْ بِالْقَوَارِعِ، وَضَعْضَعَتْهُمْ بِالنوَائِبِ، وَعَفرَتْهُمْ لِلْمَنَاخِرَ، وَوَطِئَتْهُمْ بَالْمَنَاسِمِ، وَأَعَانَتْ عَلَيْهِمْ (رَيْبَ الْمَنُونِ)،,"Did you get the news that the world was ever generous enough to present ransom for them, or gave them any support or afforded them good company? It rather inflicted them with troubles, made them languid with calamities, assaulted them with catastrophes, threw them down on their noses, trampled them under hoofs and helped the vicissitudes of time against them."
فَقَدْ رَأَيْتُمْ تَنَكرَهَا لِمَنْ دَانَ لَهَا، وَآثَرَهَا وَأَخْلَدَ إِلَيْهَا، حِينَ ظَعَنُوا عَنْهَا لَفِرَاقِ الابَدِ. هَلْ زَودَتْهُمْ إِلا السغَبَ ؟ أَوْ أَحَلتْهُمْ إِلا الضنْكَ ؟ أوْ نَورَتْ لَهُمْ إِلا الظلْمَةَ؟ أَوْ أَعْقَبَتْهُمْ إِلا الندَامَةَ؟,"You have observed its strangeness towards those who went near it, acquired it and appropriated it, till they departed from it for good. Did it give them any provision other than starvation, or make them stay in other than narrow places, or give them light other than gloom, or give them in the end anything other than repentance?"
أَفَهذِهِ تُؤْثِرُونَ؟ أَمْ إِلَيْهَا تَطْمَئِنونَ؟ أَمْ عَلَيْهَا تَحْرِصُونَ؟ فَبِئْسَتِ الدارُ لَمَنْ لَمْ يَتهِمْهَا، وَلَمْ يَكُنْ فِيهَا عَلَى وَجَل مِنْهَا! فَاعْلَمُوا ـ وَأَنْتُمْ تَعْلَمُونَ ـ بِأَنكُمْ تَارِكُوهَا وَظَاعِنُونَ عَنْهَا، وَاتعِظُوا فِيهَا بِالذِينَ (قَالُوا مَنْ أَشَد مِنا قُوةً):,"Is this what you ask for so much or remain satisfied with, or towards which you feel greedy? How bad is this abode for him that he did not suspect it (to be so) and did not entertain fear from it? You should know, as you do know, that you have to leave it and depart from it. While in it, take lesson from those Awho proclaimed “who is more powerful than us?’ (Holy Quran, 41: 15),"
حُمِلُوا إِلَى قُبُورِهِمْ فَلاَ يُدْعَوْنَ رُكْبَاناً، وَأُنْزِلُوا [الاجْدَاثَ] فَلاَ يُدْعَوْنَ ضِيفَاناً، وَجُعِلَ لَهُمْ مِنَ الصفِيحِ أَجْنَانٌ، وَمِنَ الترَابِ أَكْفَانٌ، وَمِنَ الرفَاتِ جِيرَانٌ، فَهُمْ جِيرَةٌ لاَ يُجِيبُونَ دَاعِياً، وَلاَ يَمْنَعُونَ ضَيْماً، وَلاَ يُبَالُونَ مَنْدَبَةً،,"but they were carried to their graves, though not as riders. They were then made to stay in the graves, but not as guests. Graves were made for them from the surface of the ground. Their shrouds were made from earth. Old bones were made their neighbor. They are neighbors who do not answer a caller nor ward off trouble, nor pay heed to a mourner."
إِنْ جِيدُوا لَمْ يَفْرَحُوا، وَإِنْ قُحِطُوا لَمْ يَقْنَطُوا، جَمِيعٌ وَهُمْ آحَادٌ، وَجِيرَةٌ وَهُمْ أَبْعَادٌ، مُتَدَانُونَ لاَ يَتَزَاوَرُونَ، وَقَرِيبُونَ لاَ يَتَقَارَبُونَ، حُلَمَاءُ قَدْ ذَهَبَتْ أَضْغَانُهُمْ، وَجُهَلاءُ قَدْ مَاتَتْ أَحْقَادُهُمْ، لاَ يُخْشَى فَجْعُهُمْ، وَلاَ يُرْجَى دَفْعُهُمْ،,If they get rain they do not feel happy and if they face famine they do not get disappointed. They are together but each one apart. They are close together but do not see each other. They are near but do not meet. They are enduring and have no hatred. They are ignorant and their malice has died away. There is no fear of trouble from them and no hope of their warding off (troubles).
اسْتَبْدَلُوا بِظَهْرِ الارْضِ بَطْناً، وَبِالسعَةِ ضِيقاً، وَبِالاهْلِ غُرْبَةً، وَبِالنورِ ظُلْمَةً، فَجَاؤُوهَا كَمَا فَارَقُوهَا، حُفَاةً عُرَاةً، قَدْ ظَعَنُوا عَنْهَا بِأَعْمَالِهِمْ إِلَى الْحَيَاةِ الْدائِمَةِ وَالدارِ الْبَاقِيَةِ، كَمَا قَالَ اللهُ سُبْحَانَهُ: (كَمَا بَدَأْنَا أَولَ خَلْق نُعِيدُهُ وَعْداً عَلَيْنَا إِنا كُنا فَاعِلِينَ).,"They have exchanged the back (surface) of the earth with its stomach (interior), vastness with narrowness, family with loneliness and light with darkness. They have come to it (this world) as they had left it with bare feet and naked bodies. They departed from it with their acts towards the continuing life and everlasting house as Allah has said the following:… As we caused the first creation, so will We cause its return. (It is) a promise binding Us, verily We were doing it. (Holy Quran, 21: 104)"
[ 111 ],Sermon 111
ومن خطبة له (عليه السلام) ذكر فيها ملك الموت وتوفية الانفس,About the Angel of Death and the Soul Taking Leave :
هَلْ تُحِس بِهِ إِذَا دَخَلَ مَنْزِلاً؟ أَمْ هَلْ تَرَاهُ إِذَا تَوَفى أَحَداً؟ بَلْ كَيْفَ يَتَوَفى الْجَنِينَ فِي بَطْنِ أُمهِ؟! أَيَلِجُ عَلَيْهِ مِنْ بَعْضِ جَوَارِحِهَا؟ أَمِ الروحُ أَجَابَتْهُ بَإِذْنِ رَبهَا؟ أَمْ هُوَ سَاكِنٌ مَعَهُ فِي أَحْشَائِهَا؟ كَيْفَ يَصِفُ إِلهَهُ مَنْ يَعْجَزُ عَنْ صِفَةِ مَخْلُوق مِثْلِهِ؟!,"Do you feel when the Angel of Death enters a house, or do you see him when he calls the life out from someone? How does he take out the life of an embryo in the womb of his mother? Does he reach it through any part of her body or does the spirit respond to his call with the permission of Allah? Or does he stay with him in the mother’s inside? How can he who is unable to describe a creature like this, describe Allah?"
[ 112 ],Sermon 112
ومن خطبة له (عليه السلام) [في ذم الدنيا],About the World and its People :
وَأُحَذّرُكُمُ الدنْيَا، فَإِنهَا مَنْزِلُ قُلْعَة، وَلَيْسَتْ بِدَارِ نُجْعَة، قَدْ تَزَينَتْ بَغُرُورِهَا، وَغَرتْ بِزِينَتِهَا، دَارُهَا هَانَتْ عَلَى رَبهَا، فَخَلَطَ حَلاَلَهَا بِحَرَامِهَا، وَخَيْرَهَا بِشَرهَا، وَحَيَاتَهَا بِمَوتِهَا، وَحُلْوَهَا بِمُرهَا،,"I warn you of the world for it is the abode of the unsteady. It is not a house for foraging. It has decorated itself with deception and deceives with its decoration. It is a house which is low before Allah. So He has mixed its lawful with its unlawful, its good with its evil, its life with its death and its sweetness with its bitterness."
لَمْ يُصْفِهَا اللهُ لاوْلِيَائِهِ، وَلَمْ يَضِن بِهَا عَلَى أَعْدَائِهِ، خَيْرُهَا زَهِيدٌ، وَشَرهَا عَتِيدٌ، وَجَمْعُهَا يَنْفَدُ، وَمُلْكُهَا يُسْلَبُ، وَعَامِرُهَا يَخْرَبُ. فَمَا خَيْرُ دَار تُنْقَضُ نَقْضَ الْبِنَاءَ، وَعُمُر يَفْنَى فَنَاءَ الزادِ، وَمُدة تَنْقَطِعُ انْقِطَاعَ السيْرِ!,"Allah has not kept it clear for His lovers, nor has He been niggardly with it towards His foes. Its good is sparing. Its evil is ready at hand. Its collection will dwindle away. Its authority will be snatched away. Its habitation will face desolation. What is the good of a house which falls down like fallen construction or what (Existent) good is there in an age which expires as the provision exhausts, or of time which passes like walking?"
فاجْعَلُوا مَا افْتَرَضَ اللهُ عَلَيْكُمْ مِنْ طَلِبَتِكُمْ، وَاسْأَلُوهُ مِنْ أَدَاءِ حَقهِ مَا سَأَلَكُمْ، وَأَسْمِعُوا دَعْوَةَ الْمَوْتِ آذَانَكُمْ قَبْلَ أَنْ يُدْعَى بِكُمْ. إِن الزاهِدِينَ في الدنْيَا تَبْكِي قُلُوبُهُمْ وَإِنْ ضَحِكُوا، وَيَشْتَد حُزْنُهُمْ وَإِنْ فَرِحُوا، وَيَكْثُرُ مَقْتُهُمْ أَنْفُسَهُمْ وَإِنِ اغْتُبِطُوا بِمَا رُزِقُوا.,Include whatever Allah has made obligatory on you in your demands. Ask from Him fulfillment of what He has asked you to do. Make your ears hear the call of death before you are called by death. Surely the hearts of the abstemious weep in this world even though they may(apparently) laugh and their grief increases even though they appear happy. Their hatred for themselves is much even though they may be envied for the subsistence they are allowed.
قَدْ غَابَ عَنْ قُلُوبِكُمْ ذِكْرُ الاْجَالِ، وَحَضَرَتْكُمْ كَوَاذِبُ الاْمَالِ، فَصَارَتِ الدنْيَا أَمْلَكَ بِكُمْ مِنَ الاْخِرَةِ، وَالْعَاجِلَةُ أَذْهَبَ بِكُمْ مِنَ الاْجِلَةِ، وَانمَا أَنْتُم إِخْوَانٌ عَلَى دِينِ اللهِ، مَا فَرقَ بَيْنَكُمْ إِلا خُبْثُ السرَائِرَ، وَسُوءُ الضمائِرِ، فَلاَ تَوَازَرُونَ، وَلاَ تَنَاصَحُونَ، وَلاَ تَبَاذَلُونَ، وَلاَ تَوَادونَ.,"Remembrance of death has disappeared from your hearts while false hopes are present in you. So this world has mastered you more than the next world and the immediate end (of this world) has removed you away from the remote one (of the next life). You are brethren in the religion of Allah. Dirty natures and bad conscience have caused separation (disunity) among you. As a consequence you do not bear one another’s burdens, nor do you advise each other, nor spend on each other, nor do you love one another."
مَا بَالُكُمْ تَفْرَحُونَ بِالْيَسِيرَ مِنَ الدنْيَا تُدْرِكُونَهُ، وَلاَ يَحْزُنُكُمُ الْكَثِيرُ مِنَ الاخِرَةِ تُحْرَمُونَهُ! وَيُقْلِقُكُمُ الْيَسِيرُ مِنَ الدنْيَا يَفُوتُكُمْ، حَتى يَتَبَينَ ذلِكَ فِي وُجُوهِكُمْ، وَقَلةِ صَبْرِكُمْ عَما زُوِيَ مِنْهَا عَنْكُمْ! كَأَنهَا دَارُ مُقَامِكُمْ، وَكَأَن مَتَاعَهَا بَاق عَلَيْكُمْ.,What is your condition? You feel satisfied with what little you have secured from this world while much of the next world of which you have been deprived does not grieve you. The little of this world which you lose pains you so much so that it becomes apparent in your faces and in the lack of your endurance over whatever is taken away from you; as though this world is your permanent abode and as though its wealth will stay with you for good.
وَمَا يَمْنَعُ أَحَدَكُمْ أَنْ يَسْتَقْبِلَ أَخَاهُ بِمَا يَخَافُ مِنْ عَيْبِهِ، إِلا مَخَافَةُ أَنْ يَسْتَقْبِلَهُ بِمِثْلِهِ، قَدْ تَصَافَيْتُمْ عَلَى رَفْضِ الاْجِلِ وَحُب الْعَاجِلِ، وَصَارَ دِينُ أَحَدِكُمْ لُعْقَةً عَلَى لِسَانِهِ، صَنِيعَ مَنْ قَدْ فَرَغَ مِنْ عَمَلِهِ، وَأَحْرَزَ رِضَى سَيدِهِ.,"Nothing prevents anyone among you to disclose to his comrade the shortcomings he is afraid of, except the fear that the comrade will also disclose to him similar defects. You have been deceived together on leaving the next world and loving this world. Your religion has become just licking with the tongue. It is like the work of one who has finished his job and secured satisfaction of his master."
[ 113 ],Sermon 113
ومن خطبة له (عليه السلام) [وفيها مواعظ للناس],"About Abstemiousness, Fear of Allah and Importance of Providing for the next Life :"
الْحَمْدُ للهِ الْوَاصِلِ الْحَمْدَ بِالنعَمِ وَالنعَمَ بِالشكْرِ، نَحْمَدُهُ عَلَى آلاَئِهِ كَمَا نَحْمَدُهُ عَلَى بَلاَئِهِ، وَنَسْتَعِينُهُ عَلَى هذِهِ النفُوسِ الْبِطَاءِ عَما أُمِرَتْ بِهِ، السرَاعِ إِلَى مَا نُهِيَتْ عَنْهُ،,Praised be to the One Who follows praise with bounty and bounty with gratefulness. We praise Him for His bounties as for His trails. We seek His help against these hearts which are slow to obey what they have been commended but quick towards what they have been desisted from.
وَنَسْتَغْفِرُهُ مِما أَحَاطَ بِهِ عِلْمُهُ، وَأَحْصَاهُ كِتَابُهُ: عِلْمٌ غَيْرُ قَاصِر، وَكِتَابٌ غَيْرُ مُغَادِر، وَنُؤْمِنُ بِهِ إِيمَانَ مَنْ عَايَنَ الْغُيُوبَ، وَوَقَفَ عَلَى الْمَوْعُودِ، إِيمَاناً نَفَى إِخْلاَصُهُ الشرْكَ، وَيَقِينُهُ الشكَ،,"We seek His forgiveness from that which His knowledge covers and His document preserves knowledge which does not leave anything and document which does not omit anything. We believe in Him like the belief of one who has seen the unknown and has attained the promised rewards – belief, the purity whereof keeps off from belief in partners of Allah and whose conviction removes doubt."
وَنَشْهَدُ أَنْ لاَ إِلهَ إِلا اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، وَأَن مُحَمداً عَبْدُهُ وَرَسُولُهُ، شَهَادَتَيْنِ تُصْعِدَانِ الْقَوْلَ، وَتَرْفَعَانِ الْعَمَلَ، لاَيَخِف مِيزَانٌ تُوضَعَانِ فِيهِ، وَلاَ يَثْقُلُ مِيزَانٌ تُرْفَعَانِ مِنُهُ.,"We testify that there is no god but Allah, the One, Who has no partner for Him and that Muhammad is His slave and His Prophet, Allah may bless him and his descendants. These two testimonials intensify the utterance and raise the act. The scale wherein they will be placed will not be light while the scale from which they are removed will not become heavy."
أُوصِيكُمْ، عِبَادَ اللهِ، بَتَقْوَى اللهِ التي هِيَ الزادُ وَبِهَا الْمَعَاذُ: زَادٌ مُبْلِغٌ وَمَعَاذٌ مُنْجِحٌ، دَعَا إِلَيْهَا أَسْمَعُ دَاع، وَوَعَاهَا خَيْرُ وَاع، فَأَسْمَعَ دَاعِيهَا، وَفَازَ وَاعِيهَا.,"O servants of Allah! I admonish you to fear Allah which is the provision (for next world) and with it is (your) return. The provision will take you (to your destination) and the return will be successful. The best one, who is able to make people listen has called toward it and the best listener has listened to it. So the caller has proclaimed and the listener has listened and preserved."
عِبَادَ اللهِ، إِن تَقْوَى اللهِ حَمَتْ أوْلِيَاءَ اللهِ مَحَارِمَهُ، وَأَلْزَمَتْ قُلُوبَهُمْ مَخَافَتَهُ، حَتى أَسهَرَتْ لَيَالِيَهُمْ، وَأَظْمَأَتْ هَوَاجِرَهُمْ ; فَأَخَذُوا الراحَةَ بِالنصَبِ، وَالري بِالظمَإِ، وَاسْتَقْرَبُوا الاجَلَ فَبَادَرُوا الْعَمَلَ، وَكَذبُوا الامَلَ فَلاَحَظُوا الاجَلَ.,"O creations of Allah! Certainly fear of Allah has saved the lovers of Allah from unlawful items and gave His dread to their hearts till their nights are passed in wakefulness and their days in thirst. So they achieve comfort through trouble and copious watering through thirst. They regarded death to be near and, therefore, hastened towards (good) actions. They rejected their desires and so they kept death in their sight."
ثُم إِن الدنْيَا دَارُ فَنَاء، وَعَنَاء، وَغِيَر، وَعِبَر: فَمِنَ الْفَنَاءِ أَن الدهْرَ مُوتِرٌ قَوْسَهُ، لاَ تُخْطِىءُ سِهَامُهُ، وَلاَ تُؤْسَى جِرَاحُهُ، يَرْمِي الْحَي بِالْمَوْتِ، وَالصحِيحَ بِالسقَمِ، وَالناجِيَ بِالْعَطَبِ، آكِلٌ لاَ يَشْبَعُ، وَشَارِبٌ لاَ يَنْقَعُ.,"Then, this world is a place of destruction, tribulations, changes and lessons. As for destruction, the time has its bow pressed (to readiness) and its dart does not go amiss, its wound does not heal; it afflicts the living with death, the healthy with ailment and the safe with distress. It is an eater who is not satisfied and a drinker whose thirst is never quenched."
وَمِنَ الْعَنَاءِ أَن الْمَرْءَ يَجْمَعُ مَا لاَ يَأْكُلُ، وَيَبْني مَا لاَ يَسْكُنُ، ثُم يَخْرُجُ إِلَى اللهِ، لاَ مَالاً حَمَلَ، وَلاَ بِنَاءً نَقَلَ! وَمِنْ غِيَرِهَا أَنكَ تَرَى الْمَرْحُومَ مَغْبُوطاً، والْمَغْبُوطَ مَرْحُوماً، لَيْسَ ذلِكَ إِلا نَعِيماً زَل، وَبُؤْساً نَزَلَ.,"As for tribulation, a man collects what he does not eat and builds wherein he does not live. Then he goes out to Allah without carrying the wealth or shifting the building.
As for its changes, you see a pitiable man becoming enviable and an enviable man becoming pitiable. This is so because the wealth has gone and misfortune has come to him."
وَمِنْ عِبَرِهَا أَن المَرْءَ يُشْرِفُ عَلَى أَمَلِهِ فَيَقْتَطِعُهُ حُضُورُ أَجَلِهِ، فَلاَ أَمَلٌ يُدْرَكُ، وَلاَ مُؤَملٌ يُتْرَكُ. فَسُبْحَانَ اللهِ، مَا أَعَز سُرُورَهَا! وَأَظْمَأَ رِيهَا! وَأَضْحَى فَيْئَهَا ! لاَ جَاء يُرَد، وَلاَ مَاض يَرْتَد.,"As for its lessons, a man reaches near (realization of) his desires when (suddenly) the approach of his death cuts them; then neither the desire is achieved nor the one who desires is spared. Glory to Allah, how deceitful are its pleasures, how thirst-rousing its quenching and how sunny its shade. That which approaches (i.e. death) cannot be sent back, he who goes away does not return."
فَسُبْحَانَ اللهِ، مَا أَقْرَبَ الْحَي مِنَ المَيتِ لِلَحَاقِهِ بِهِ، وَأَبْعَدَ الْمَيتَ مِنَ الْحَي لاِنْقِطَاعِهِ عَنْهُ! إِنهُ لَيْسَ شَيْءٌ بِشَر مِنَ الشر إِلا عِقَابُهُ، وَلَيْسَ شَيْءٌ بِخَيْر مِنَ الْخَيْرِ إِلا ثَوَابُهُ،,"Glory to Allah, how near is the living to the dead because he will meet him soon and how far is the dead from the living because he has gone away from him. Certainly nothing is viler than evil except its punishment and nothing is better than good except its reward."
وَكُل شَيْء مِنَ الدنْيَا سَمَاعُهُ أَعْظَمُ مِنْ عِيَانِهِ، وَكُل شَيْء مِنَ الاْخِرَةِ عِيَانُهُ أَعْظَمُ مِنْ سَمَاعِهِ، فَلْيَكْفِكُمْ مِنَ الْعِيَانِ السمَاعُ، وَمِنَ الْغَيْبِ الْخَبَرُ.,"In this world everything that is heard is better than what is seen, while of everything of the next world that is seen is better than what is heard. So you should satisfy yourself by hearing rather than seeing and by thenews of the unknown."
وَاعْلَمُوا أَن مَا نَقَصَ مِنَ الدنْيَا وَزَادَ في الاْخِرَةِ خَيْرٌ مِما نَقَصَ مِنَ الاْخِرَةِ وَزَادَ فِي الدنْيَا: فَكَمْ مِنْ مَنْقُوص رَابح وَمَزِيد خَاسِر! إن الذي أُمِرْتُمْ بِهِ أَوْسَعُ مِنَ الذِي نُهِيتُمْ عَنْهُ، وَمَا أُحِل لَكُمْ أَكْثَرُ مِما حُرمَ عَلَيْكُمْ، فَذَرُوا مَا قَل لِمَا كَثُرَ، وَمَا ضَاقَ لِمَا اتسَعَ.,You should know that what is little in this world but much in the next is better than what is much in this world but little in the next. In how many cases little is profitable while much causes loss. Certainly that which you have been commanded to do is wider than what you have been refrained from and what has been made lawful for you is more than what has been prohibited. Then give up what is less for what is much and what is limited for what is vast.
قَدْ تُكُفلَ لِكُمْ بِالرزْقِ، وَأُمِرْتُمْ بَالْعَمَلِ، فَلاَ يَكُونَن الْمَضْمُونُ لَكُمْ طَلَبُهُ أَوْلَى بِكُمْ مِنَ الْمَفْرُوضِ عَلَيْكُمْ عَمَلُهُ، مَعَ أَنهُ واللهِ لَقَدِ اعْتَرَضَ الشك، وَدَخِلَ الْيَقِينُ، حَتى كَأَن الذِي ضُمِنَ لَكُمْ قَدْ فُرِضَ عَلَيْكُمْ، وَكَأَن الذِي قَدْ فُرِضَ عَلَيْكُمْ قَدْ وُضِعِ عَنْكُمْ.,"Allah has guaranteed your livelihood and has commanded you to act. Therefore, the pursuit of that which has been guaranteed to you should not get preference over that whose performance has been enjoined upon you. But by Allah, most certainly the status is that doubt has overtaken and certainty has been shattered and it seems as if what has been guaranteed to you is obligatory on you and what was made obligatory on you has been taken away from you."
فَبَادِرُوا الْعَمَلَ، وَخَافُوا بَغْتَةَ الاجَلِ، فَإِنهُ لاَ يُرْجَى مِنْ رَجْعَةِ الْعُمُرِ مَا يُرْجَى مِنْ رَجْعَةِ الرزْقِ، مَا فَاتَ الْيَوْمَ مِنَ الرزْقِ رُجِيَ غَداً زِيَادَتُهُ، وَمَا فَاتَ أَمْسِ مِنَ الْعُمُرِ لَمْ يُرْجَ الْيَوُمَ رَجْعَتُهُ. الرجَاءُ مَعَ الْجَائِي، وَالْيَأْسُ مَعَ الْمَاضِي، فـَ (اتقُوا اللهَ حَق تُقَاتِهِ وَلاَ تَمُوتُن إِلا وَأَنْتُمْ مُسْلِمُونَ).,"So, hasten towards (good) actions and dread the suddenness of death because the return of age cannot be hoped for tomorrow, as the return of livelihood can be hoped. Whatever is missed from livelihood today may be hoped tomorrow with increase, but whatever is lost from the age yesterday, its return cannot be expected today. Hope can be only for that which is to come, while about that which is passed there is only disappointment. So Afear Allah as He ought to be feared and do not die until you are (true) Muslim (Holy Quran, 3: 102)."
[ 114 ],Sermon 114
ومن خطبة له (عليه السلام) في الاستسقاء,Praying for Rain :
اللهُم قَدِ انْصَاحَتْ جِبَالُنَا، وَاغْبَرتْ أَرْضُنَا، وَهَامَتْ دَوَابنَا، وَتَحَيرَتْ في مَرَابِضِهَا، وَعَجتْ عَجِيجَ الثكَالَى عَلَى أَوْلاَدِهَا، وَمَلتِ الترَددَ في مَرَاتِعِهَا، وَالحَنِينَ إِلَى مَوَارِدِهَا.,O Lord! Surely our mountains have dried up and our earth has become dusty. Our cattle are thirsty and are bewildered in their enclosures. They are moaning like the moaning of mothers for their (dead) sons. They are tired of going to their meadows and longing for their watering places.
اللهُم فَارْحَمْ أَنِينَ الاْنةِ، وَحَنِينَ الْحَانةِ ! اللهُم فَارْحَمْ حَيْرَتَهَا فِي مَذَاهِبِهَا، وَأَنِينَهَا في مَوَالِجِهَا ! اللهُم خَرَجْنَا إِلَيْكَ حِينَ اعْتَكَرَتْ عَلَيْنَا حَدَابِيرُ السنِينَ، وَأَخْلَفَتْنَا مَخَايِلُ الْجُودِ ; فَكُنْتَ الرجَاءَ لِلْمُبْتَئِسِ، وَالْبَلاَغَ لِلْمُلْتَمِسِ.,"O Lord! have mercy on the groan of the groaning and yearn of the yearning. O Lord! have mercy on their bewilderment and their passages and their groaning in their yards.
Lord! We have come out to You when the years of drought have crowded over us like (a herd of) thin camels and rain clouds have abandoned us. You are the hope for the afflicted and succor for the seeker."
نَدْعُوكَ حِينَ قَنَطَ الانَامُ، وَمُنِعَ الْغَمَامُ، وَهَلَكَ الْسوَامُ، أَلا تُؤَاخِذَنَا بَأَعْمَالِنَا، وَلاَ تَأْخُذَنَا بِذُنُوبِنَا، وَانْشُرْ عَلَيْنَا رَحْمَتَكَ بِالسحَابِ الْمُنْبَعِقِ، وَالربِيعِ الْمُغْدِقِ، وَالنبَاتِ الْمُونِقِ، سَحّاً وَابِلاً تُحْيِي بِهِ مَا قَدْ مَاتَ، وَتَرُد بِهِ مَا قَدْ فَاتَ.,"We call You when the people have lost hope, when cloud have been denied and cattle have died; do not seize us for our deeds and do not catch us for our sins. Spread Your mercy over us through raining clouds, rain fed blossoming, amazing vegetation and heavy downpours with which all that was dead regains life and all that was lost returns."
اللهُم سُقْيَا مِنْكَ مُحْيِيَةً مُرْوِيَةً، تَامةً عَامةً، طَيبَةً مُبَارَكَةً، هَنِيئَةً مَرِيعَةً، زَاكِياً نَبْتُهَا، ثَامِراً فَرْعُهَا، نَاضِراً وَرَقُهَا، تُنْعِشُ بِهَا الضعِيفَ مِنْ عِبَادِكَ، وَتُحْيِي بِهَا الْمَيتَ مِنْ بِلاَدِكَ!,"Lord! Give rain from You which should be life-giving, satisfying, thorough, widely scattered, pure, blissful, plentiful and invigorating. Its vegetation should be exuberant and its branches full of fruits and its green leaves. With it You invigorates the weak among Your creatures and brings back to life the dead among Your cities."
اللهُم سُقْيَا مِنْكَ تُعْشِبُ بِهَا نِجَادُنَا، وَتَجْرِي بِهَا وِهَادُنَا، وَيُخْصِبُ بِهَا جَنَابُنَا وَتُقْبِلُ بِهَا ثِمَارُنَا، وَتَعِيشُ بِهَا مَوَاشِينَا، وَتَنْدَى بِهَا أَقَاصِينَا، وَتَسْتَعِينُ بِهَا ضَوَاحِينَا، مِنْ بَرَكَاتِكَ الْوَاسِعَةِ، وَعَطَايَاكَ الْجَزِيلَةِ، عَلَى بَرِيتِكَ الْمُرْمِلَةِ، وَوَحْشِكَ الْمُهْمَلَةِ.,"Lord! Give rain from You with which our highlands get covered with green herbage, streams get flowing, our slopes grow green, our fruits thrive, our cattle prosper, our far flung areas get watered and our dry areas get its benefit, with Your vast blessing and immeasurable grant on Your distressed universe and Your untamed beasts."
وَأَنْزِلْ عَلَيْنَا سَمَاءً مُخْضِلَةً، مِدْرَاراً هَاطِلَةً، يُدَافِعُ الْوَدْقُ مِنْهَا الْوَدْقَ، وَيَحْفِزُ الْقَطْرُ مِنْهَا الْقَطْرَ،,"And pour upon us rain which is drenching, continuous and heavy; wherein one cycle of rain clashes with the other and one rain drop pushes another (into a continuous chain)."
غَيْرَ خُلب بَرْقُهَا، وَلاَ جَهَام عَارِضُهَا، وَلاَ قَزَع رَبَابُهَا، وَلاَ شَفان ذِهَابُهَا(11)، حَتى يُخْصِبَ لامْرَاعِهَا المجْدِبُونَ، وَيَحْيَا بِبَرَكَتِهَا المُسْنِتُونَ، فَإِنكَ تُنْزِلُ الْغَيْثَ مِنْ بَعْدِ مَا قَنَطُوا، وَتَنْشُرُ رَحْمَتَكَ، وَأَنْتَ الْوَلِي الْحَميدُ.,"Its lightning should not be deceptive, its cheek not rainless, its white clouds not scattered and rain not light, so that the famine-stricken thrive with its abundant herbage and the drought stricken come to life with its bliss. Certainly, You pours down rain after the people lose hopes and spreads Your mercy, since You are the Guardian, the praiseworthy."
تفسير ما في هذه الخطبة من الغريب قوله (عليه السلام): (انْصَاحَتْ جِبَالُنَا) أي: تَشَقّقَتْ مِنَ المُحُولِ، يُقَالُ: انْصَاحَ الثّوْبُ: إذَا انْشَقّ، وَيُقَالُ أيْضاً: انْصَاحَ النّبْتُ وَصَاح وَصَوّح: إذَا جَفّ وَيَبِسَ.,Sayyid ar-Radi says the following: “The wonderful expressions of this sermon are: Imam Ali ibn Abu Talib’s words insahat jibaluna means the mountains cracked on account of drought. It is said that insaha thawbah when it is torn. It is also said that insaha’n-nabtu or saba or sawwaha when vegetation withers and dries up.”
وَقَوْلُهُ: (وَهَامَتْ دَوَابّنَا) أيْ: عَطِشَتْ، وَالْهُيَامُ: الْعَطَشُ. وَقَوْلُهُ: (حَدَابِيرُ السّنِينَ) جمع حِدبار، وهي: الناقَة التي أنضاها السّيْرُ، فشبّه بها السنة التي فشا فِيهَا الجَدْبُ، قَالَ ذوالرّمّةِ: حَدَابِيرُ مَا تَنْفَك إلاّ مُنَاخَةً * عَلَى الْخَسْفِ أوْ نَرْمِي بِهَا بَلَداً قَفْرَا,"His words wa hamat dawabbuna means became thirsty, as huyam means thirst. His words hadabiru’s-sinin are the plural of hidbar. It means: The camel whom treading has thinned. So Imam Ali ibn Abu Talib likened with such or camel the year in which drought had occurred. The Arab poet Dhu ar-Rumma has said the following: These thin camels remain in their places, facing hardships and move only when we take them to some dry area."
وَقَولُهُ: (وَلاَ قَزَع رَبَابُهَا)، الْقَزَعُ: الْقِطَعُ الصّغَارُ الْمُتَفَرّقَهُ مِنَ السحَابِ. وَقَوْلُهُ: (وَلاَ شَفّان ذِهَابُهَا) فَإنّ تَقْديرَهُ: وَلاَ ذَاتَ شَفّان ذِهَابُهَا. وَالشّفّانُ: الرّيحُ البَارِدَةُ. وَالذهَابُ: الامْطَارُ اللّيّنَةُ، فَحَذَفَ (ذَاتَ) لِعِلْمِ السّامِعِ بِهِ.,"Notice his words wa la qaza’in rababuha. Here, al-qaza means small pieces of cloud scattered all around. His words wa la shaffanin dhihabuha stand for wa la dhata shaffanin dhihabuha. Ash-shaffan means the cold wind and adh-dhihab means light rain. He omitted the world dhata from here because of the listener’s knowledge of it."
[ 115 ],Sermon 115
أَرْسَلَهُ دَاعِياً إِلَى الْحَق، وَشَاهِداً عَلَى الْخَلْقِ، فَبَلغَ رَسَالاَتِ رَبهِ غَيْرَ وَان وَلاَ مُقَصر، وَجَاهَدَ فِي اللهِ أَعْدَاءَهُ غَيْرَ وَاهِن وَلاَ مُعَذر، إِمَامُ مَنِ اتقَى، وَبَصَرُ مَنِ اهْتَدَى.,Allah deputed him (the Prophet []) as a caller towards Truth and a witness over the creatures. The Prophet conveyed the messages of Allah without being lazy and without any short-coming and he fought His enemies in the cause of Allah without being languid and without pleading excuses. He is the foremost of all who practice piety and the power of perception of all those who achieve guidance.
وَلَوْ تَعْلَمُونَ مَا أَعْلَمُ مِما طُوِيَ عَنْكُمْ غَيْبُهُ، إِذاً لَخَرَجْتُمْ إِلَى الصعُدَاتِ، تَبْكُونَ عَلَى أَعْمَالِكُمْ، وَتَلْتَدِمُونَ عَلَى أَنْفُسِكُمْ، وَلَتَرَكْتُمْ أَمْوَالَكُمْ لاَ حَارِسَ لها وَلاَ خَالِفَ عَلَيْهَا، وَلَهَمتْ كُل امْرِىء مِنْكُمْ نَفْسُهُ، لاَ يَلْتَفِتُ إِلَى غَيْرِهَا;,If you know what I know of the unknown that is kept wrapped up from you certainly you will have gone out into the open weeping over your deeds and beating yourselves in grief. You will have abandoned your properties without any guard for it or any substitute over it. Everyone will then have cared for his own self without paying attention to anyone else.
وَلَكِنكُمْ نَسِيتُمْ مَا ذُكرْتُمْ، وَأَمِنْتُمْ مَا حُذرْتُمْ، فَتَاهَ عَنْكُمْ رَأْيُكُمْ، وَتَشَتتَ عَلَيْكُمْ أَمْرُكُمْ. وَلَوَدِدْتُ أَن اللهَ فَرقَ بَيْنِي وَبَيْنَكُمْ، وَأَلْحَقَنِي بِمَنْ هُوَ أَحَق بِي مِنْكُمْ، قَوْمٌ واللهِ مَيَامِينُ الرأْيِ، مَرَاجِيحُ الْحِلْمِ، مَقَاوِيلُ بِالْحَق، مَتَارِيكُ لِلْبَغْيِ.,"But you have forgotten what was recalled to you and felt safe from what you had been warned. Consequently, your ideas went astray and your affairs were dispersed. I do wish that Allah may cause separation between you and me and give me those who have a better knowledge of what is right than you to be with me. By Allah! Such are people of blissful ideas, enduring wisdom and true speech. They keep aloof from rebellion."
"مَضَوْا قُدُماً عَلَى الطرِيقَةِ، وَأَوْجَفُوا عَلَى الْـمَحَجةِ، فَظَفِرُوا بَالْعُقْبَى الْدائِمَةِ، وَالْكَرَامَةِ الْبَارِدَةِ.
أَمَا وَاللهِ، لَيُسَلطَن عَلَيْكُمْ غُلاَمُ ثَقِيف الذيالُ الْمَيالُ، يَأْكُلُ خَضِرَتَكُمْ، وَيُذِيبُ شَحْمَتَكُمْ، إِيه أَبَا وَذَحَةَ!","They trod forward on the path (of Allah) and ran on the high road. Consequently, they achieved the everlasting next life and honors of ease. Beware! By Allah! A tall lad of a swinging gait from Banu Thaqif will be placed over you. He will eat away your vegetation and melt your fat. So, O Aba Wadhahah, is that all?"
قال السيّد: الْوَذَحَةُ: الخُنْفُسَاءُ. وهذا القول يومىءُ به إلى الحجاج، وله مع الوذحة حديث ليس هذا موضع ذكره.,"Sayyid ar-Radi says the following: “Al-Wadhahah means al- khunfusa (dung-beetle). In this sentence, Imam Ali ibn Abu Talib has referred to al-Hajjaj ibn Yusuf ath-Thaqafi who had an incident with al- Khunfusa, which needs not be related here."
[ 116 ],Sermon 116
ومن كلام له (عليه السلام) [يوبخ البخلاء بالمال والنفس],Rebuking Misers :
فَلاَ أَمْوَالَ بَذَلتموهَا لِلذِي رَزَقَهَا، وَلاَ أَنْفُسَ خَاطَرْتُمْ بِهَا لِلذِي خَلَقَهَا، تَكْرُمُونَ بِاللهِ عَلَى عِبَادِهِ، وَلاَ تُكْرِمُونَ اللهَ فِي عِبَادِهِ! فَاعْتَبِرُوا بِنُزُولِكُمْ مَنَازِلَ مَنْ كَانَ قَبْلَكُمْ، وَانْقِطَاعِكُمْ عَنْ أَصْلِ إِخْوَانِكُمْ!,"You spend no wealth in the cause of the One Who gave it to you, nor do you risk your lives for the sake of the One Who created such lives. You enjoy honor through Allah among His creatures, but you do not honor Allah among His creatures. You should derive lessons from occupying the places of those who were before you and from the departure of your nearest brothers."
[ 117 ],Sermon 117
ومن كلام له (عليه السلام) [في الصالحين من أصحابه],In Praise Of His Faithful Companions :
أَنْتُمُ الاَنْصَارُ عَلَى الْحَق، وَالاِخُوَانُ في الدينِ، وَالْجُنَنُ يَوْمَ الْبَأْسِ، وَالْبِطَانَةُ دُونَ الناسِ، بِكُمْ أَضْرِبُ الْمُدْبِرَ، وَأَرْجُو طَاعَةَ الْمُقْبِلِ، فَأَعِينُوني بِمُنَاصَحَة خَلِية مِنَ الْغِش، سَلِيمَة مِنَ الريْبِ; فَوَ اللهِ إِني لاوْلَى الناسِ بِالناسِ!,"You are supporters of Truth and brethren in faith. You are the shield on the day of tribulation and (my) trustees among the rest of the people. With your support I strike the runner away and hope for the obedience of him who advances forward. Therefore, extend to me support which is free from deceit and pure from doubt because, by Allah, I am the most preferable of all for the people."
[ 118],Sermon 118
"ومن كلام له (عليه السلام) وقد جمع الناس وحضّهم على الجهاد، فسكتوا ملياً، فقال(عليه السلام) مَا بَالُكُمْ أَمُخْرَسُونَ أَنْتُمْ؟ فقال قوم منهم: يا أمير المؤمنين، إن سرتَ سرنا معك.
فقال(عليه السلام):","Imam Ali ibn Abu Talib collected the people and exhorted them1 to jihad but they observed a long silence. Then he said the following: “What is the matter with you. Have you lost your wits?! A group of them replied: “O Imam Ali ibn Abu Talib ! If you go forth we shall be with you, whereupon Imam Ali ibn Abu Talib said the following:"
مَا بَالُكُمْ! لاَ سُددْتُمْ لِرُشْد! وَلاَ هُدِيتُمْ لَقَصْد! أَفِي مِثْلِ هذَا يَنْبَغِي لِي أَنْ أَخْرُجَ؟ إِنمَا يَخْرُخُ فِي مِثْلِ هذَا رَجُلٌ مِمنْ أَرْضَاهُ مِنْ شُجْعَانِكُمْ وَذَوِي بَأْسِكُمْ،,"What has happened to you?! You may not be guided aright or shown the right path. Should I, under such circumstances, go forth?! In fact, at this time one of the brave and the valorous among you whom I select should go out."
وَلاَ يَنْبَغِي لِي أَنْ أَدَعَ الْجُنْدَ، وَالْمِصْرَ، وَبَيْتَ الْمَالِ، وَجِبَايَةَ الارْضِ، وَالْقَضَاءَ بَيْنَ الْمُسْلِمِينَ، وَالنظَرَ في حُقُوقِ الْمُطَالِبِينَ، ثُم أَخْرُجَ فِي كَتِيبَة أَتْبَعُ أُخْرَى، أَتَقَلْقَلُ تَقَلْقُلَ الْقِدْحِ فِي الْجَفِيرِ الْفَارِغِ،,"It does not suit me to leave the army, the city, the public treasury, the land revenue, the dispensation of justice among Muslims and looking after the demands of the claimants and to follow one contingent after the other moving here and there like featherless arrow moving in the quiver."
وَإِنمَا أَنَا قُطْبُ الرحَا، تَدُورُ عَلَي وَأَنَا بِمَكَاني، فَإِذَا فَارَقْتُهُ اسْتَحَارَ مَدَارُهَا، وَاضْطَرَبَ ثِفَالُهَا. هذَا لَعَمْرُ اللهِ الرأْيُ السوءُ. وَاللهِ لَوْلاَ رَجَائِي الشهَادَةَ عِنْدَ لِقَائِي الْعَدُو ـ وَلَوْ قَدْ حُم لِي لِقَاؤُهُ ـ لَقَربْتُ رِكَابِي ثُم شَخَصْتُ عَنْكُمْ، فَلاَ أَطْلُبُكُمْ مَا اخْتَلَفَ جَنُوبٌ وَشَمَالٌ.,"I am the axis of the mill. It rotates on me while I remain in my status. As soon as I leave, the center of its rotation will be disturbed and its lower stone will also be disturbed. By Allah, this is very bad advice. By Allah! If I had not been hoping for martyrdom by my meeting with the enemy, and my meeting with them has been ordained, I will have secured my carrier and went away from you and will not have sought you so long as the north and South differed."
إِنهُ لاَ غَنَاءَ فِي كَثْرَةِ عَدَدِكُمْ مَعَ قِلةِ اجْتماعِ قُلُوبِكُمْ. لَقَدْ حَمَلْتُكُمْ عَلَى الطرِيقِ الْوَاضِحِ التي لاَ يَهْلِكُ عَلَيْهَا إِلا هَالِكٌ، مَنِ اسْتَقَامَ فَإِلَى الْجَنةِ، وَمَنْ زَل فَإِلَى النارِ!].,There is no benefit in the majority of your numbers because of a lack of unity of your hearts. I have put you on the clear path whereon no one will perish except who perishes by himself. He who sticks to it will achieve Paradise and he who deviates goes to Hell.
[ 119 ],Sermon 119
"تَاللهِ لَقَدْ عُلمْتُ تَبْلِيغَ الرسَالاَتِ، وَإِتْمَامَ الْعِدَاتِ، وَتَمَامَ الْكَلِمَاتَ. وَعِنْدَنَا ـ أَهْلَ الْبَيْتِ ـ أَبْوَابُ الْحُكْمِ وَضِيَاءُ الامْرِ.
أَلاَ وَإِن شَرَائِعَ الدينِ وَاحِدَةٌ، وَسُبُلَهُ قَاصِدَةٌ، مَنْ أَخَذَ بِهَا لَحِقَ وَغَنِمَ، وَمَنْ وَقَفَ عَنْهَا ضَل وَنَدِمَ.","By Allah! I have knowledge of the conveyance of messages, fulfillment of promises and of entire expressions. We the people of the house (Ahl al-Bayt []) possess the doors of wisdom and light of governance. Beware that the paths of religion are one and its highways are straight. He who follows them achieves (the aim) and secures (the objective). And he who stood away from it went astray and incurred repentance."
اعْمَلُوا لِيَوْم تُذْخَرُ لَهُ الذخَائِرُ، وَتُبْلَى فِيهِ السرَائِرُ، وَمَنْ لاَ يَنْفَعُهُ حَاضِرُ لُبهِ فَعَازِبُهُ عَنْهُ أَعْجَزُ، وَغَائِبُهُ أَعْوَزُ. وَاتقُوا نَاراً حَرهَا شَدِيدٌ، وَقَعْرُهَا بَعِيدٌ، وَحِلْيَتُهَا حَدِيدٌ، [وَشَرَابُهَا صَدِيدٌ] أَلاَ وَإِن اللسَانَ الصالِحَ يَجْعَلُهُ اللهُ لِلْمَرْءِ فِي الناسِ، خَيْرٌ لَهُ مِنَ الْمَالِ يُورِثُهُ مَنْ لاَ يَحْمَدُهُ.,"Do act for the day for which provisions are stored and when the intentions will be tested. If a person’s own intelligence which is present with him does not help him, the wits (of others) which are remote from him are more unhelpful and those which are away from him more useless. Dread the fire whose flame is severe, whose hollow is deep, whose outfit is iron and whose drink is bloody puss. Beware! The good name of a man retained by Allah, the Sublime, among the people is better than wealth inherited by those who will not praise him."
[ 120 ],Sermon 120
وقد قام رجل من أصحابه فقال: نهيتنا عن الحكومة ثمّ أمرتنا بها، فما ندري أيّ الامرين أَرشد؟ فصفق(عليه السلام) إحدى يديه على الاخرى ثمّ قال:,"A man from among the companions of Imam Ali ibn Abu Talib stood up and said, “O Imam Ali ibn Abu Talib ! You first stopped us from the arbitration, then you gave order for it. We do not know which of the two was more appropriate?”Imam Ali ibn Abu Talib struck one hand over the other and said the following :"
هذا جَزَاءُ مَنْ تَرَكَ الْعُقْدَةَ! أَمَا وَاللهِ لَوْ أَني حِينَ أَمَرْتُكُمْ بِما أَمَرْتُكُمْ بِهِ حَمَلْتُكُمْ عَلَى الْمَكْرُوهِ الذِي يَجْعَلُ اللهُ فِيهِ خَيْراً، فَإِنِ اسْتَقَمْتُمْ هَدَيْتُكُمْ وَإِنِ اعْوَجَجْتُمْ قَومْتُكُمْ وَإِنْ أَبَيْتُمْ تَدَارَكْتُكُمْ، لَكَانَتِ الْوُثْقَى، وَلكِنْ بِمَنْ وَإِلَى مَنْ؟,"Such is the reward of one who breaks a pledge. By Allah! When I gave you my orders (namely) to abide by arbitration I had led you to an undesirable thing (namely war) in which Allah had ordained good. If you had been steadfast I will have guided you, if you had been bent I will have straightened you and if you had refused I will have rectified you. This was the surest way. But with whom and through whom?"
أُرِيدُ أَنْ أُدَاوِيَ بِكُمْ وَأَنْتُمْ دَائي، كَنَاقِشِ الشوْكَةِ بِالشوْكَةِ، وَهُوَ يَعْلَمُ أَن ضَلْعَهَا مَعَهَا! اللهُم قَدْ مَلتْ أَطِباءُ هذَا الداءِ الدوِي، وَكَلتِ النزْعَةُ بِأَشْطَانِ الركِي ! أَيْنَ الْقَوْمُ الذِينَ دُعُوا إِلَى الاِسْلاَمِ فَقَبِلُوهُ؟ وَقَرَأُوا الْقُرْآنَ فَأَحْكَمُوهُ؟,"I wanted my treatment from you but you proved to be my disease, like the one who extracts a thorn with another thorn when he knows that the thorn bends toward itself.
Lord! The physicians have despaired of this fatal ailment and water-drawers have become tired with the rope of this well. Where are those who were invited to Islam and they accepted it? they read the Holy Quran and decided according to it."
وَهِيجُوا إِلى الْجِهَادِ فَوَلهُوا اللقَاحَ أَوْلاَدَهَا، وَسَلَبُوا السيُوفَ أَغْمَادَهَا، وَأَخَذُوا بِأَطْرَافِ الارْضِ زَحْفاً زَحْفاً وَصَفّاً صَفّاً؟! بَعْضٌ هَلَكَ، وَبَعْصٌ نَجَا. لاَيُبَشرُونَ بِالاحْيَاءِ، وَلاَ يُعَزوْنَ عَنِ الْمَوْتَى،,"They were exhorted to fight and they
leapt (toward it) as she-camels leap towards their young. They took their swords out of the sheaths and went out into the world in groups and rows. Some of them perished and some survived. The good news of survival does not please them nor do they get condoled about the dead."
مُرْهُ الْعُيُونِ مِنَ الْبُكَاءِ، خُمْصُ الْبُطُونِ مِنَ الصيَامِ، ذُبُلُ الشفَاهِ مِنَ الدعَاءِ، صُفْرُ الالْوَانِ مِنَ السهَرِ، عَلَى وَجُوهِهمْ غَبَرَةُ الْخَاشِعيِنَ، أُولئِكَ إِخْوَاني الذاهِبُونَ، فَحَق لَنَا أَنْ نَظْمَأَ إِلَيْهِمْ وَنَعَض الايْدِيَ عَلَى فِرَاقِهمْ!,Their eyes have turned white with weeping. Their bellies are emaciated because of fasting. Their lips are dry because of (constant) praying. Their color is pale because of wakefulness. Their faces bear the dust of God-fearing. These are my comrades who have departed. We should be justified if we feel eager for them and bite our hands in their separation.
إِن الشيْطَانَ يُسَني لَكُمْ طُرُقَهُ، وَيُرِيدُ أَنْ يَحُل دِينَكُمْ عُقْدَةً عُقْدَةً، وَيُعْطِيَكُمْ بَالْجَمَاعَةِ الْفُرْقَةَ، وَبِالْفُرْقَةِ الْفَتْنَةَ; فَاصْدِفُوا عَنْ نَزَغَاتِهِ وَنَفَثَاتِهِ، وَاقْبَلُوا النصِيحَةَ مِمنْ أَهْدَاهَا إِلَيْكُمْ، وَاعْقِلوهَا عَلَى أَنْفُسِكُمْ.,"Certainly, Satan has made his ways easy for you and wants to unfasten the knots of religion one by one and to cause division among you in place of unity. Keep away from his evil ideas and enchantments and accept good advice of one who offers it to you and preserve it in your minds."
[ 121 ],Sermon 121
ومن كلام له (عليه السلام) قاله للخوارج، وقد خرج إلى معسكرهم وهم مقيمون على إنكار الحكومة، فقال(عليه السلام): أَكُلكُمْ شَهِدَ مَعَنَا صِفينَ؟ فَقَالُوا: مِنا مَنْ شَهِدَ وَمِنا مَنْ لَمْ يَشْهَدْ. قَالَ: فَامْتَازُوا فِرْقَتَيْنِ، فَلْيَكُنْ مَنْ شَهِدَ صِفينَ فِرْقَةً، وَمَنْ لَمْ يَشْهَدْهَا فَرْقَةً، حَتى أُكَلمَ كُـلا مِنْكُمْ بِكَلاَمِهِ.,"When the Kharijites Persisted in Their Rejecting the Arbitration, Imam Ali Ibn Abu Talib Went to Their Camp and Addressed Them Thus: Were all of you with us in Sifiln? they replied that some of them were but some of them were not. Imam Ali ibn Abu Talib said the following: Then you divide yourself into two groups. One of those who were in Siffin and other of those who were not present the re, so that I may address each as I see suitable."
وَنَادَى الناسَ، فَقَالَ: أَمْسِكُوا عَنِ الْكَلاَمِ، وَأَنْصِتُوا لِقَوْلِي، وَأَقْبِلُوا بِأَفْئِدَتِكُمْ إِلَي، فَمَنْ نَشَدْنَاهُ شَهَادَةً فَلْيَقُلْ بِعِلْمِهِ فِيهَا.,"Then the Imam shouted the following to the people: Stop talking and keep quiet to listen to what I say. Turn your hearts to me. Whomever we ask for testimony, he should give it according to his knowledge about it."
ثُم كَلمَهُمْ(عليه السلام) بِكَلاَم طَوِيل، مِنْ جُمْلَتِهِ أَنْ قَالَ: أَلَمْ تَقُولُوا عِنْدَ رَفْعِهِمُ الْمَصَاحِفَ ـ حِيلَةً وَغِيلَةً وَمَكْراً وَخَدِيعَةً ـ: إِخْوانُنَا وَأَهْلُ دَعْوَتِنَا، اسْتَقَالُونَا وَاسْتَرَاحُوا إِلى كِتَابِ اللهِ سُبْحَانَهُ، فَالرأْيُ الْقَبُولُ مِنْهُمْ وَالتنْفِيسُ عَنْهُمْ؟,"Then he conversed with them in length. During the conversation, he said the following: When they raised the Holy Quran by way of deceit, craft, artifice and cheating, did you not say that they are our brothers and comrades in accepting Islam? They want us to cease fighting and ask for protection through the Book of Allah, the Glorified. Our opinion is to agree with them and to end their troubles."
فَقُلْتُ لَكُمْ: هذَا أَمْرٌ ظَاهِرُهُ إِيمَانٌ، وَبَاطِنُهُ عُدْوَانٌ، وَأَولُهُ رَحْمَةٌ، وَآخِرُهُ نَدَامَةٌ، فَأَقِيمُوا عَلى شَأْنِكُمْ، وَالْزمُوا طَرِيقَتَكُمْ، وَعَضوا عَلَى الْجِهَادِ بِنَوَاجِذِكُمْ، وَلاَ تَلْتَفِتُوا إِلى نَاعِق نَعَقَ: إِنْ أُجِيبَ أَضَل، وَإِنْ تُرِكَ ذَل.,"Then I said to you, In this affair, the outer side is Faith but the inner side is enmity. Its beginning is pity and the end is repentance. Consequently you should stick to your status and remain steadfast on your path. You should press your teeth (to put all your might) in jihad and should not pay heed to the shouts of one who shouts. If he is answered, he will mislead, but if he is left (answered), he will be disgraced."
[وَقَدْ كَانَتْ هذِهِ الْفَعْلَةُ، وَقَدْ رَأَيْتُكُمْ أَعْطَيْتُمُوهَا، وَاللهِ لَئِنْ أَبَيْتُهَا مَا وَجَبَتْ عَلَي فَرِيضَتُهَا وَلاَ حَملَنِي اللهُ ذَنْبَهَا، وَوَاللهِ إِنْ جِئْتُهَا إِني لَلْمُحِق الذِي يُتبَعُ، وَإِن الْكِتَابَ لَمَعِي، مَا فَارَقْتُهُ مُذْ صَحِبْتُهُ].,"But when this thing (arbitration) was done I found that you agreed to it. By Allah, if I had refused it, it will not have been obligatory on me. Nor will Allah have laid its sin on me. And by Allah, not that I have accepted it, I alone am the rightful person who should be followed, for certainly the Holy Quran is with me. I have never forsaken it since I adopted its company."
فَلَقَدْ كُنا مَعَ رَسُولِ اللهِ(صلى الله عليه وآله)، وَإِن الْقَتْلَ لَيَدُورُ بَيْنَ الاْباءِ وَالابْنَاءِ وِالاخوَانِ وَالْقَرَابَاتِ، فَمَا نَزْدَادُ عَلَى كُل مُصِيبَة وَشِدة إِلا إِيمَاناً، وَمُضِيّاً عَلَى الْحَق، وَتَسْلِيماً لِلامْرِ، وَصَبْراً عَلَى مَضَضِ الْجِرَاحِ.,"We have been with the Prophet in battles wherein those killed were fathers, sons, brothers and relations of one another. Nevertheless, every trouble and hardship just increased us in our belief, in our treading on the right path, in submission to (the Divine) command and in endurance of the pain of wounds."
وَلكِنا إِنمَا أَصْبَحْنَا نُقَاتِلُ إِخْوَانَنَا فِي الاسْلاَمِ عَلَى مَا دَخَلَ فِيهِ مِنَ الزيْغِ وَالاعْوِجَاجِ، وَالشبْهَةِ وَالتأْوِيلِ، فَإِذَا طَمِعْنَا فِي خَصْلَة يَلُم اللهُ بِهَا شَعَثَنَا، وَنَتَدَانَى بِهَا إِلَى الْبَقِيةِ فِيَما بَيْنَنَا، رَغِبْنَا فِيهَا، وَأَمْسَكْنَا عَما سِوَاهَا.,"We now had to fight our brethren in Islam because of entry into Islam of misguidance, crookedness, doubts and (wrong) interpretation. However, if we find any way by which Allah may collect us together in our disorder and by which we may come near each other in whatever common remains between us we will accept it and will give up everything else."
[ 122 ],Sermon 122
ومن كلام له (عليه السلام) قاله لاصحابه في ساعة الحرب,Address of Imam Ali Ibn Abu Talib to His Followers on the Battlefield of Siffin About Providing a Moral Support For the Weak and the Low-spirited During the Fighting :
وَأَي امْرِىء مِنْكُمْ أَحَس مِنْ نَفْسِهِ رَبَاطَةَ جَأْش عِنْدَ اللقَاءِ، وَرَأَى مِنْ أَحَد مِنْ إِخْوَانِهِ فَشَلاً، فَلْيَذُب عَنْ أَخِيهِ بِفَضْلِ نَجْدَتِهِ التي فُضلَ بِهَا عَلَيْهِ كَمَا يَذُب عَنْ نَفْسِهِ، فَلَوْ شَاءَ اللهُ لَجَعَلَهُ مِثْلَهُ.,"Whoever among you feels spiritedness of heart during the action and finds any of his comrades feeling disheartened should ward off (the enemies) from him just as he will do from himself because of the superiority he enjoys over the other, for if Allah had willed He will have made the former also like him."
إِن الْمَوْتَ طَالِبٌ حَثِيثٌ لاَيَفُوتُهُ الْمُقِيمُ، وَلاَ يُعْجِزُهُ الْهَارِبُ. إِن أَكْرَمَ الْمَوْتِ الْقَتْلُ! وَالذِي نَفْسُ ابْنِ أَبِي طَالِب بِيَدِهِ، لالْفُ ضَرْبَة بِالسيْفِ أَهْوَنُ مِنْ مِيتَة عَلَى الْفِرَاشِ [فِي غَيْرِ طَاعَةِ اللهِ!].,"Certainly death is a quick seeker. Neither does the steadfast escape it nor can the one who runs away defy it. The best death is to be killed. By Allah in Whose hand (power) lies the life of the son of Abu Talib, certainly a thousand strikes of the sword on me are easier to me than a death in bed which is not in obedience to Allah."
ومن كلام له (عليه السلام) وَكَأَني أَنْظُرُ إِلَيْكُمْ تَكِشونَ كَشِيشَ الضبَابِ : لاَ تَأْخُذُونَ حَقّاً، وَلاَ تَمْنَعُونَ ضَيْماً. قَدْ خُليتُمْ وَالطرِيقَ، فَالنجَاةُ لَلْمُقْتَحِمِ، وَالْهَلَكَةُ لَلْمُتَلَومِ.,"Part of the same sermon: It is as if I see you uttering voices like the rustling sound of lizards! You do not seek your own claims nor do you defend against oppression. You have been let free on the path. He who rushes (into the battle) achieves salvation, while he who lags behind, hesitating, gets destruction."
ومن كلام له (عليه السلام) في حضّ أصحابه على القتال,Exhorting His Followers to Fight :
فَقَدمُوا الدارِعَ، وَأَخرُوا الْحَاسِرَ، وَعَضوا عَلَى الاضْرَاسِ فَإِنهُ أَنْبَى لِلسيُوفِ عَنِ الْهَامِ، وَالْتَوُوا فِي أَطْرَافِ الرمَاحِ فَإِنهُ أَمْوَرُ لِلاسِنةِ، وَغُضوا الابْصَارَ فَإِنهُ أَرْبَطُ لَلْجَأْشِ وَأسْكَنُ لِلْقُلُوبِ، وَأَمِيتُوا الاصْوَاتَ فَإِنهُ أطْرَدُ لِلْفَشَلِ.,Put the armored man forward and keep the unarmored one behind. Grit your teeth because this will make the swords skip off the skull and dodge on the sides of the spears for it changes the direction of their blades. Close the eyes because it strengthens the spirit and gives peace to the heart. Kill the voices because this will keep off spiritlessness.
وَرَايَتَكُمْ فَلاَ تُمِيلُوهَا وَلاَ تُخِلوهَا، وَلاَ تَجْعَلُوهَا إِلا بِأَيْدِي شُجْعَانِكُمْ، وَالمَانِعِينَ الذمَارَ مِنْكُمْ، فَإِن الصابِرِينَ عَلَى نُزُولِ الْحَقَائِقِ هُمُ الذِينَ يَحُفونَ بِرَايَاتِهمْ، وَيَكْتَنِفُونَهَا : حفَافَيْهَا، وَوَرَاءَهَا، وَأَمَامَهَا، لاَ يَتَأَخرُونَ عَنْهَا فَيُسْلِمُوهَا، وَلاَ يَتَقَدمُونَ عَلَيْهَا فَيُفْرِدُوهَا.,"Do not let your banner bend, nor leave it alone. Do not give it to anyone except the brave and the defenders of honor among you because they alone endure the befalling of troubles; they surround the banners and encircle them on both sides, their rear and their front. They do not separate from them lest they give them (to the enemy). They do not go ahead of them lest they leave them alone."
أَجْزَأَ امْرُؤٌ قِرْنَهُ، وَآسَى أَخَاهُ بِنَفْسِهِ، وَلَمْ يَكِلْ قِرْنَهُ إِلَى أَخِيهِ فَيَجْتَمِعَ عَلَيْهِ قِرْنُهُ وَقِرْنُ أَخِيهِ.,Everyone should deal with his adversary and also help his comrade by his own life and should not leave the adversary to his comrade lest both his own adversary and his comrade join against him.
وَايْمُ اللهِ لَئِنْ فَرَرْتُمْ مِنْ سَيْفِ الْعَاجِلَةِ، لاَ تَسْلَمُوا مِنْ سَيْفِ الاْخِرَةِ، أَنْتُمْ لَهَامِيمُ الْعَرَبِ، وَالسنَامُ الاعْظَمُ، إِن فِي الْفِرَارِ مَوْجِدَةَ اللهِ، وَالذل اللازِمَ، وَالْعَارَ الْبَاقِيَ، وَإِن الْفَار لَغَيْرُ مَزِيد فِي عُمُرِهِ، وَلاَ مَحْجُوز بَيْنَهُ وَبَيْنَ يَوْمِهِ.,"By Allah! Even if you run away from the sword of today you will not remain safe from the sword of the next world. You are the foremost among the Arabs and great figures. Certainly in running away there is the wrath of Allah, unceasing disgrace and lasting shame. And certainly run who runs does not lengthen his life, nor does anything come to intervene between him and his day (of death)."
مَنْ رائِحٌ إِلَى اللهِ كَالظمَآنِ يَرِدُ الْمَاءَ؟ الْجَنةُ تَحْتَ أَطْرَافِ الْعَوَالِي ! الْيَوْمَ تُبْلَى الاخْبَارُ! [وَاللهِ لانَا أَشْوَقُ إِلَى لِقَائِهِمْ مِنْهُمْ إِلَى دِيَارِهِمْ]. اللهُم فَإِنْ رَدوا الْحَق فَافْضُضْ جَمَاعَتَهُمْ، وَشَتتْ كَلِمَتَهُمْ، وَأَبْسِلْهُمْ بِخَطَايَاهُمْ.,"Who is there to go towards Allah like the thirsty going to the water? Paradise lies under the edges of spears. Today the reputations (about the valor of warriors) will be tested. By Allah! I am more eager to meet them (in combat) than they are for (returning to) their houses. O Lord! If they reject truth, disperse their group, divide their words (opinion) and destroy them on account of their sins."
إِنهُمْ لَنْ يَزُولُوا عَنْ مَوَاقِفِهمْ دُونَ طَعْن دِرَاك يَخْرُجُ مِنْهُ النسِيمُ، وَضَرْب يَفْلِقُ الْهَامَ، وَيُطِيحُ العِظَامَ، وَيُنْدِرُ السوَاعِدَ وَالاقدْاَمَ،,"They will not budge from their stand till the continuous striking of spears causes piercing (of wounds) through which wind may pass. And the hitting of swords cuts through the skull, cleaves bones and breaks forearms and legs,"
وَحَتى يُرْمَوْا بِالمَنَاسِرِ تَتْبَعُهَا الْمَنَاسَرُ، وَيُرْجَمُوا بِالْكَتَائِبِ، تَقْفُوهَا الْحَلاَئِبُ حَتى يُجَر بِبِلاَدِهِمُ الْخَمِيسُ يَتْلُوهُ الْخَمِيسُ، وَحَتى تَدْعَقَ الْخُيُولُ فِي نَوَاحِر أَرْضِهِمْ، وَبِأَعْنَانِ مَسَارِبِهِمْ(11) وَمَسَارِحِهِمْ.,"till they are attacked by contingent after contingent and assaulted by detachments which are followed by reserves for support, till their cities are continuously assailed by force after force and till the horses trample even the extreme ends of the lands, the tracks of their beast and their meadows."
قال الشريف: الدّعْقُ: الدّق، أي: تَدُق الخُيُولُ بِحَوَافِرِهَا أرْضَهُمْ. نَوَاحِرُ أَرْضِهِمْ: مُتَقَابِلاَتُهَا، يُقَالُ: مَنَازِلُ بَنِي فُلان تتَنَاحَرُ، أيْ: تَتَقَابَلُ.,"Sayyid ar-Radi says the following: “Add-da’q means trampling, e.g. ataduqqul-khuyulu bihawafiriha ardahum (the horses trample the ground with their hoofs). Anawahini ardihim means lands opposite each other. It is said, amanazilu bani fulanin tatanaharu, meaning: The houses of so-and-so face each other."
[ 124 ],Sermon 124
ومن كلام له (عليه السلام) في معنى الخوارج لمّا أنكروا تحكيم الرجال ويذمّ فيه أصحابه، قال(عليه السلام): إِنا لَمْ نُحَكمِ الرجَالَ، وَإِنمَا حَكمْنَا الْقُرْآنَ. وهذَا الْقُرْآنُ إِنمَا هُوَ خَط مَسْتُورٌ بَيْنَ الدفتَيْنِ، لاَ يَنْطِقُ بِلِسَان، وَلاَ بُد لَهُ مِنْ تَرْجُمَان، وَإِنمَا يَنْطِقُ عَنْهُ الرجَالُ.,"About the Kharijites and Their Opinion on Arbitration: We did not name people arbitrators, but we named the Holy Quran the Arbitrator. The Holy Quran is a book covered between two flaps and it does not speak. It should, therefore, necessarily have an interpreter. Men alone can be such interpreters."
وَلَما دَعَانَا الْقَوْمُ إِلَى أَنْ نُحَكمَ بَيْنَنَا الْقُرْآنَ لَمْ نَكُنِ الْفَرِيقَ الْمُتَوَليَ عَنْ كِتَابِ اللهِ، وقَالَ اللهُ سُبْحَانَهُ: (فَإِنْ تَنَازَعْتُمْ في شَيْء فَرُدوهُ إِلَى اللهِ وَالرسُولِ)، فَرَدهُ إِلَى اللهِ أَنْ نَحْكُمَ بِكِتَابِهِ، وَرَدهُ إِلَى الرسُولِ أَنْ نَأْخُذَ بسُنتِهِ;,"When these people invited us to name the Holy Quran as the arbitrator between us, we could not be the party turning away from the Book of Allah, since Allah has said the following: If you quarrel about anything refer it to Allah and the Prophet. (Holy Quran, 4: 59) Reference to Allah means that we decide according to the Holy Quran while reference to the Prophet means that we follow his Sunnah."
فَإِذَا حُكِمَ بِالصدْقِ فِي كِتَابِ اللهِ، فَنَحْنُ أَحَق الناسِ بِهِ، وَإِنْ حُكمَ بسُنةِ رَسُولِهِ فَنَحْنُ أَوْلاَهُمْ بِهِ. وَأَما قَوْلُكُمْ: لِمَ جَعَلْتَ بَيْنَكَ وَبَيْنَهُمْ أَجَلاً فِي التحْكِيمِ؟ فَإِنمَا فَعَلْتُ ذلِكَ لِيَتَبَينَ الْجَاهِلُ، وَيَتَثَبتَ الْعَالِمُ،,"Now therefore, if arbitration were truly done through the Book of Allah (Holy Quran), we will be the most rightful of all people for the Caliphate; or if it were done by the Sunnah of the Holy Prophet, we will be the most preferable of them. Concerning your point why I allowed a time lag between myself and them with regard to the Arbitration, I did so in order that the ignorant may find out (the truth) and one who already knows may hold with it firmly."
وَلَعَل اللهَ أَنْ يُصْلِحَ فِي هذِهِ الْهُدْنَةِ أَمْرَ هذِهِ الامةِ، وَلاَ تُؤْخَدُ بِأَكْظَامِهَا، فَتَعْجَلَ عَنْ تَبَينِ الْحَق، وَتَنْقَادَ لاولِ الْغَي. إِن أَفْضَلَ الناسِ عِنْدَ اللهِ مَنْ كَانَ الْعَمَلُ بِالْحَق أَحَب إِلَيْهِ ـ وَإِنْ نَقَصَهُ وَكَرَثَهُ ـ مِنَ الْبَاطِلِ وَإِنْ جَر إِلَيْهِ فَائِدَةً وَزَادَهُ،,"Possibly Allah may, as a result of this peace, improve the condition of these people and they will not be caught by the throats and will not, before indication of the right, fall into rebellion as before. Certainly the best man before Allah is he who loves most to act according to right, even though it causes him hardship and grief, rather than according to wrong, even though it gives him benefit and increase."
فَأَيْنَ يُتَاهُ بِكُمْ؟! وَمِنْ أَيْنَ أُتِيتُمْ؟! اسْتَعِدوا لِلْمَسِيرِ إِلَى قَوْم حَيَارَى عَنِ الْحَق لاَ يُبْصِرُونَهُ، وَمُوزَعِينَ بِالْجَوْرِ لاَ يَعْدِلُونَ بِهِ، جُفَاة عَنِ الْكِتَابِ، نُكُب عَنِ الطرِيقِ.,"So, where are you being mislead and from where have you been brought (to this state)? Be prepared to march to the people who have deviated from the right and do not see it, have been entangled in wrong¬doing and are not corrected. They are away from the Book and turned from the (right) path."
مَا أَنْتُمْ بَوَثِيقَة يُعْلَقُ بِهَا، وَلاَ زَوَافِرَ يُعْتَصَمُ إِلَيْهَا، لَبِئْس حُشاشُ نَارِ الْحَرْبِ أَنْتُمْ! أُف لَكُمْ! لَقَدْ لَقِيتُ مِنْكُمْ بَرْحاً، يَوْماً أُنَادِيكُمْ وَيَوْماً أُنَاجِيكُمْ، فَلاَ أحْرارُ صِدْق عِنْدَ الندَاءِ، وَلاَ إِخْوَانُ ثِقَة عِنْدَ النجَاءِ !,"You are not trustworthy to rely upon, nor are you holders of honor to be adhered to. You are very bad in kindling the fire of fighting. Woe to you! I had to bear a lot of worries from you. Some days I call to you (to jihad) and some days, I speak to you in confidence. You are neither true free men at the time of call, nor trustworthy brothers at the time of speaking in confidence."
ومن كلام له (عليه السلام) لمّا عوتب على تصييره الناس أسوة في العطاء من غير تفضيل إلى السابقات والشرف، قال:,When Imam Ali Ibn Abu Talib Was Spoken 111 of for Showing Equality in the Distribution (Of Shares from Bayt al-Mal or the Muslim Public Treasury) He Said the Following :
أَتَأْمُرُوني أَنْ أَطْلُبَ النصْرَ بِالْجَوْرِ فِيمَنْ وُليتُ عَلَيْهِ! وَاللهِ لاَ أَطُورُ بِهِ مَا سَمَرَ سَميرٌ، وَمَا أَم نَجْمٌ فِي السمَاءِ نَجْماً! لَوْ كَانَ الْمَالُ لي لَسَويْتُ بَيْنَهُمْ، فَكَيْفَ وَإِنمَا الْمَالُ مَالُ اللهِ لَهُمْ.,"Do you command me that I should seek support by oppressing those over whom I have been placed? By Allah, I will not do so as long as the world goes on and as long as one star leads another in the sky. Even if it were my property, I will have distributed it equally among them, then why not when the property is that of Allah."
ثمّ قال(عليه السلام): أَلاَ وَإِن إِعْطَاءَ الْمَالِ فِي غَيْرِ حَقهَ تَبْذِيرٌ وَإِسْرَافٌ، وَهُوَ يَرْفَعُ صَاحِبَهُ فِي الدنْيَا وَيَضَعُهُ فِي الاخِرَةِ، وَيُكْرِمُهُ فِي الناسِ وَيُهِينُهُ عِنْدَ اللهِ،,"Beware; certainly that giving of wealth without any right for it is wastefulness and lavishness. It raises its doer in this world, but lowers him in the next world. It honors him before people, but disgraces him with Allah."
وَلَمْ يَضَعِ امْرُؤٌ مَالَهُ فِي غَيْرِ حَقهِ وَعِنْدَ غَيْرِ أَهْلِهِ إِلا حَرَمَهُ اللهُ شُكْرَهُمْ وَكَانَ لِغَيْرِهِ وَدهُمْ، فَإِنْ زَلتْ بِهِ النعْلُ يَوْماً فَاحْتَاجَ إِلى مَعُونَتِهِمْ فَشَر خَلِيل وَأَلامُ خَدِين!,"If a man gives his property to those who have no right for it or do not deserve it, Allah deprives him of their gratefulness and their love too will be for others. Then if he falls on bad days and needs their help, they will prove the worst comrades and ignoble friends."
ومن كلام له (عليه السلام) للخوارج أيضاً,About the Kharijites :
فإنْ أَبَيْتُمْ إِلا أَنْ تَزْعُمُوا أَني أَخْطَأْتُ وَضَلَلْتُ، فَلِمَ تُضَللونُ عَامةَ أُمةِ مُحَمد(صلى الله عليه وآله)بِضَلاَلِي، وَتَأْخُذُونَهُمْ بِخَطَئِي، وَتُكَفرُونَهُمْ بِذُنُوِبي! سُيُوفُكُمْ عَلَى عَوَاتِقِكُمْ تَضَعُونَهَا مَوَاضِعَ البَراءةِ وَالسقْمِ، وَتَخْلِطُونَ مَنْ أَذْنَبَ بِمَنْ لَمْ يُذْنِبْ.,"If you do not stop believing that I have gone wrong and have been misled, why do you consider that the common men among the followers of the Prophet Muhammad have gone astray like me and accuse them with my wrong and hold them unbelievers on account of my sins. You are holding your swords on your shoulders and using them right and wrong. You are confusing those who have committed sins with those who have not."
وَقَدْ عَلِمْتُمْ أَن رَسُولَ اللهِ(صلى الله عليه وآله) رَجَمَ الزانِيَ [الْـمُحْصَنَ] ثُم صَلى عَلَيْهِ ثُم وَرثَهُ أَهْلَهُ، وَقَتَلَ الْقَاتِلَ وَوَرثَ مِيرَاثَهُ أَهْلَهُ، وَقَطَعَ السارِقَ وَجَلَدَ الزانِيَ غَيْرَ المحْصَنِ ثُم قَسَمَ عَلَيْهِمَا مِنَ الْفَيْءِ وَنَكَحَا الْمُسْلِمَاتِ;,"You know that the Prophet stoned the protected (married) adulterers, then he also said his burial prayer and allowed his successors to inherit from him. He amputated (the hand of) the thief and whipped the unprotected (unmarried) adulterer, but thereafter allowed their shares from the booty and they married Muslim women."
"فَأَخَذَهُمْ رَسُولُ اللهِ(صلى الله عليه وآله) بِذُنُوبِهمْ، وَأَقَامَ حَق اللهِ فِيهمْ، وَلَمْ يَمْنَعْهُمْ سَهْمَهُمْ مِنَ الاسْلاَمِ، وَلَمْ يُخْرِجْ أَسْمَاءَهُمْ مِنْ بَيْنِ أَهْلِهِ. ثُم أَنْتُمْ شِرَارُ الناسِ، وَمَنْ رَمَى بِهِ
الشيْطَانُ مَرَامِيَهُ، وَضَرَبَ بِهِ تِيهَهُ !","Thus the Prophet took them to ask for their sins and also abided by Allah’s commands about them, but did not disallow them their rights created by Islam, nor did he remove their names from its followers. Certainly you are the most evil of all persons and are those whom Satan has put on his lines and thrown out into his wayless land."
وَسَيَهْلِكُ فِي صِنْفَانِ: مُحِب مُفْرِطٌ يَذْهَبُ بِهِ الْحُب إِلَى غَيْرِ الْحَق، وَمُبْغِضٌ مُفْرِطٌ يَذْهَبُ بِهِ الْبُغْضُ إِلَى غَيْرِ الْحَق، وَخَيْرُ الناسِ في حَالاً النمَطُ الاوْسَطُ فَالْزَمُوهُ، وَالْزَمُوا السوَادَ الاَعْظَم فَإِن يَدَ اللهِ مَعَ الْجَمَاعَةِ، وَإِياكُمْ وَالْفُرْقَةَ! فَإِن الشاذ مِنَ الناسِ لِلشيْطَانِ، كَمَا أَن الشاذةَ مِنَ الْغَنَمِ لِلذئْبِ.,"With regard to me, two categories of people will be ruined, namely he who loves me too much and the hatred which takes him away from rightfulness. The best man with regard to me is he who is on the middle course. So be with him and be with the great majority (of Muslims) because Allah’s hand (of protection) is on keeping unity. You should beware of division because the one isolated from the group is (a prey) to Satan just as the one isolated from the flock of sheep is (a prey) to the wolf."
أَلاَ مَنْ دَعَا إِلَى هذَا الشعَارِ فَاقْتُلُوهُ، وَلَوْ كَانَ تَحْتَ عِمَامَتِي هذِهِ، فَإِنَما حُكمَ الْحَكَمَانِ لِيُحْيِيَا مَا أَحْيا الْقُرْآنُ، وَيُمِيتَا مَا أَمَاتَ الْقُرْآنُ، وَإِحْيَاؤُهُ الاجْتماعُ عَلَيْهِ، وَإِمَاتَتُهُ الافْتَرَاقُ عَنْهُ، فَإِنْ جَرنَا الْقُرْآنُ إِلَيْهِمُ اتبَعْنَاهُم، وَإِنْ جَرهُمْ إِلَيْنَا اتبَعُونَا.,"Beware! Whoever calls to this course, kill him, even though he may be under this headband of mine. Certainly the two arbitrators were appointed to revive what the Holy Quran revives and to destroy what the Holy Quran destroys. Revival means to unite on it (in a matter) and destruction means to divide on a matter. If the Holy Quran drives us to them we should follow them and if it drives them to us they should follow up."
فَلَمْ آتِ ـ لاَأَبَا لَكُمْ ـ بُجْراً، وَلاَ خَتَلْتُكُمْ عَنْ أَمْرِكُمْ، وَلاَ لبسْتُهُ عَلَيْكُمْ،,"May you have no father! (Woe to you), I did not cause you any misfortune, nor have I deceived you in any matter, nor created any confusion."
إِنمَا اجْتَمَعَ رَأْيُ مَلَئِكُمْ عَلَى اخْتِيَارِ رَجُلَيْنِ، أَخَذْنَا عَلَيْهِمَا أَلا يَتَعَديَا الْقُرْآنَ، فَتَاهَا عَنْهُ، وَتَرَكَا الْحَق وَهُمَا يُبْصِرَانِهِ، وَكَانَ الْجَوْرُ هَوَاهُمَا فَمَضَيَا عَليْهِ، وَقَدْ سَبَقَ استِثْنَاؤُنَا عَلَيْهِمَا ـ فِي الْحُكُومَةِ بِالْعَدْلِ، وَالصمْدِ لِلْحَق ـ سُوءَ رَأْيِهِمَا، وَجَوْرَ حُكْمِهِمَا.,"Your own group had unanimously suggested in favor of these two men and we bound them that they will not exceed the Holy Quran but they deviated from it and abandoned the right although both of them were conversant with it. This wrong-doing was the dictate of their hearts. So they trod upon it, although we had stipulated that in arbitrating with justice and sticking to rightfulness they will avoid the evil of their own views and the mischief of their own verdict (but since this has happened the award is not acceptable to us)."
ومن كلام له (عليه السلام) وهو ممّا كان يخبر به عن الملاحم بالبصرة,About Important Events in Basra :.
يَا أَحْنَفُ، كَأَني بِهِ وَقَدْ سَارَ بِالْجَيْشِ الذِي لاَ يَكُونُ لَهُ غُبَارٌ وَلاَ لَجَبٌ، وَلاَ قَعْقَعَةُ لُجُم، وَلاَ حَمْحَمَةُ خَيْل، يُثِيرُونَ الارْضَ بِأَقْدَامِهِمْ كَأَنهَا أَقْدَامُ النعَامِ. يومىء بذلك(عليه السلام) إلى صاحب الزّنْج.,"O Ahnaf! It is as though I see him advancing with an army which has neither dust nor noise, nor rustling of reins, nor neighing of horses. They are trampling the ground with their feet as if they are the feet of ostriches.
Sayyid ar-Radi says the following: “Imam Ali ibn Abu Talib pointed to the Chief of the Blacks (Sahibuz-Zanj).”"
ثمّ قال(عليه السلام): وَيْلٌ لِسِكَكِكُمُ الْعَامِرَةِ، وَدُورِكُمُ الْمُزَخْرَفَةِ التِي لَهَا أَجْنِحَةٌ كَأَجْنَحَةِ النسُورِ، وَخَرَاطِيمُ كَخَرَاطِيمِ الْفِيَلَةِ، مِنْ أُولئِكَ الذِينَ لاَ يُنْدَبُ قَتِيلُهُمْ، وَلاَ يُفْقَدُ غَائِبُهُمْ. أَنَا كَاب الدنْيَا لِوَجْهِهَا، وَقَادِرُهَا بِقَدْرِهَا، وَنَاظِرُهَا بِعَيْنِهَا.,"Imam Ali ibn Abu Talib said, “Woe unto you (O people of Basra’s) inhabited streets and decorated houses which possess wings like the wings of vultures and trunks like the trunks of elephants. They are the people from among whom if one is killed he is not mourned and if one is lost he is not searched for. I turn this world over on its face, value it only according to its (low) value and look at it with an eye suitable to it.”"
منه: ويومئ به إلى وصف الاتراك كَأَني أَرَاهُمْ قَوْماً كَأَن وَجُوهَهُمُ الْـمَجَان الْمُطَرقَةُ، يَلْبَسُونَ السرَقَ وَالديبَاجَ، وَيَعْتَقِبُونَ الْخَيْلَ الْعِتَاقَ، وَيَكُونُ هُنَاكَ اسْتِحْرَارُ قَتْل،حَتى يَمْشِيَ الْـمَجْرُوحُ عَلَى الْمَقْتُولِ، وَيَكُونَ الْمُفْلِتُ أَقَل مِنَ المَأْسُورِ!,"Part of the same sermon: Referring to the Turks (Mongols), he said, I can see a people whose faces are like shields covered with roughly-scraped skins. They outfit themselves in silken and woolen clothe s and hold dear excellent horses. Their killing and bloodshed shall take place freely till the wounded shall walk over the dead and the number of runners-away shall be less than those taken prisoner."
فقال له بعض أصحابه: لقد أَعطيت يا أمير المؤمنين علم الغيب! فضحك(عليه السلام)، وقال للرجل ـ وكان كلبياً ـ: يَا أَخَا كَلْب، لَيْسَ هُوَ بِعِلْمِ غَيْب، وَإِنمَا هُوَ تَعَلمٌ مِنْ ذِي عِلْم، وَإِنمَا عِلْمُ الْغَيْبِ عِلْمُ الساعَةِ، وَمَا عَددَهُ اللهُ سُبْحَانَهُ بِقَوْلِهِ: (إِن اللهَ عِنْدَهُ عِلْمُ الساعَةِ…)الاية،,"One of his companions said to him, “O Imam Ali ibn Abu Talib! You have been given knowledge of hidden things,” whereupon Imam Ali ibn Abu Talib smiled and said to the man who belonged to the tribe of Banu Kalb, “O brother of Kalb! This is not knowledge of hidden things (ilmul-ghayb)! These matters have been acquired from him (namely in Prophet ) who knew them. As regard knowledge of hidden things, that means knowledge of the Day of Judgement and the things covered by Allah in the verse; Verily, Allah is He with Whom is the knowledge of the Hour. (Holy Quran, 31: 34)"
فَيَعْلَمُ سُبْحَانَهُ مَا فِي الارْحَامِ مِنْ ذَكَر أَوْ أُنْثَى، وَقَبِيح أَوْ جَمِيل، وَسَخِي أَوْ بَخِيل، وَشَقيّ أَوْ سَعِيد، وَمَنْ يَكُونُ فِي النارِ حَطَباً، أَوْ فِي الْجِنَانِ لِلنبِيينَ مُرَافِقاً;,"Therefore, Allah, and only Allah, knows what is there in the wombs, whether male or female, ugly or handsome, if he/she will be generous or miserly, mischievous or pious, a fuel for Hell or in the company of the Prophet in Paradise."
فَهذَا عَلْمُ الْغَيْبِ الذِي لاَ يَعْلَمُهُ أَحَدٌ إِلا اللهُ، وَمَا سِوَى ذلِكَ فَعِلْمٌ عَلمَهُ اللهُ نَبِيهُ(صلى الله عليه وآله) فَعَلمَنِيهِ، وَدَعَا لِي بِأَنْ يَعِيَهُ صَدْرِي، وَتَضْطَم عَلَيْهِ جَوَانِحِي.,This is the knowledge of the hidden things which is not known to anyone save Allah. All else is that whose knowledge Allah passed on to His Prophet and he passed it on to me and prayed for me that my bosom may retain it and my ribs may hold it.
ومن خطبة له (عليه السلام) في ذكر المكاييل والموازين,"About Measures and Weights, the Transience of this World and the Condition of its People :."
عِبَادَ اللهِ، إِنكُمْ ـ وَمَا تَأْمُلُونَ مِنْ هذِهِ الدنْيَا ـ أَثْوِيَاءُ مُؤَجلُونَ، وَمَدِينُونَ مُقْتَضَوْنَ: أَجَلٌ مَنْقُوصٌ، وَعَمَلٌ مَحْفُوظٌ، فَرُب دَائِب مُضَيعٌ، وَرُب كَادِح خَاسِرٌ.,O servants of Allah! You and whatever you desire from this world are like guests with fixed period of stay and like debtors called upon to pay. Life is getting short while (the records of) actions are being preserved. Many strivers are wasting (their efforts) and many of those who exert are heading towards harm.
قَدْ أَصْبَحْتُمْ فِي زَمَن لاَ يَزْدَادُ الْخَيْرُ فِيهِ إِلا إِدْبَاراً، وَالشر إِلا إِقْبَالاً، وَالشيْطَانُ فِي هَلاَكِ الناسِ إِلا طَمَعاً، فَهذا أَوَانٌ قَوِيَتْ عُدتُهُ، وَعَمتْ مَكِيدَتُهُ، وَأَمْكَنَتْ فَرِيسَتُهُ.,"You are in a period when steps of virtue are moving backwards, steps of evil are moving forward and Satan is increasing his eagerness to ruin people. This is the time that his equipment is strong, his traps have been spread and his prey has become easy (to catch)."
اضْرِبْ بِطَرْفِكَ حَيْثُ شِئْتَ مِنَ الناسِ، فَهَلْ تُبْصِرُ إِلا فَقِيراً يُكَابِدُ فَقْراً، أَوْ غَنِيّاً بَدلَ نِعْمَةَ اللهِ كُفْراً، أَوْ بَخِيلاً اتخَذَ الْبُخْلَ بِحَق اللهِ وَفْراً، أَوْ مُتَمَرداً كَأَن بِأُذُنِهِ عَنْ سَمْعِ الْموَاعِظِ وَقْراً!,"Cast your glance over people wherever you like, you will see either a poor man suffering from poverty, or a rich man ignoring Allah despite His bounty over him, or a miser increasing his wealth by trampling on Allah’s obligations, or an unruly person closing his ears to all counsel."
أَيْنَ خِيارُكُمْ وَصُلَحَاؤُكُمْ؟! وَأَيْنَ أَحْرَارُكُمْ وَسُمَحَاؤُكُمْ؟! وَأَيْنَ الْمُتَوَرعُونَ في مَكَاسِبِهِمْ، والْمُتَنَزهُونَ فِي مَذَاهِبِهمْ؟! أَلَيْسَ قَدْ ظَعَنُوا جَمِيعاً عَنْ هذِهِ الدنْيَا الدنِيةِ، وَالْعَاجِلَةِ المُنَغصَةِ، وَهَلْ خُلفْتُمْ إِلا فِي حُثَالَة لاَ تَلْتَقِي بِذَمهِمْ الشفَتَانِ، اسْتِصْغَاراً لِقَدْرِهِمْ، وَذَهَاباً عَنْ ذِكْرِهِمْ؟!,"Where are your good people; where are your virtuous people? Where are your high-spirited men and generous men? Where are those of you who avoid deceit in their business and remain pure in their behavior? Have they not all departed from this ignoble, transitory and troublesome world? Have you not been left among people who are just like rubbish and so low that lips avoid mention of them and do not move even to condemn their low status."
فَـ (إِنا للهِ وَإِنا إِلَيْهِ رَاجِعُونَ)، (ظَهَرَ الْفَسَادُ) فَلاَ مُنْكِرٌ مُغَيرٌ، وَلاَ زَاجرٌ مُزْدَجِرٌ. أَفَبِهذَا تُرِيدُونَ أَنْ تُجَاوِرُوا اللهَ فِي دَارِ قُدْسِهِ، وَتَكُونُوا أَعَز أَوْلِيَائِهِ عِنْدَهُ؟ هَيْهَاتَ! لاَ يُخْدَعُ اللهُ عَنْ جَنتِهِ، وَلاَ تُنَالُ مَرْضَاتُهُ إِلا بِطَاعَتِهِ. لَعَنَ اللهُ الاْمِرِينَ بِالْمَعْرُوفِ التارِكِينَ لَهُ، وَالناهِينَ عَنِ المُنكَرِ الْعَامِلِينَ بِهِ!,"Verily we are Allah’s, and verily unto Him shall we return. (Holy Quran, 2: 156) Mischief has appeared and there is no one to oppose and change it, nor anyone to dissuade from it or desist from it. Do you, with these qualities, hope to secure abode in the purified neighborhood of Allah and to be regarded His staunch lovers? Alas! Allah cannot be deceived about His paradise and His will cannot be secured save by His obedience. Allah may curse those who advise good but they themselves avoid it and those who desist others from evil but they themselves act upon it."
ومن كلام له (عليه السلام) لابي ذر(رحمه الله) لمّا أخرج إلى الربذة,Delivered When Abu Dharr (j) Was Exiled to Rabadha:
يَاأَبَا ذَر، إِنكَ غَضِبْتَ لله، فَارْجُ مَنْ غَضِبْتَ لَهُ، إِن الْقَوْمَ خَافُوكَ عَلَى دُنْيَاهُمْ، وَخِفْتَهُمْ عَلَى دِينِكَ، فَاتْرُكْ فِي أَيْدِيهِمْ مَا خَافُوكَ عَلَيْهِ، وَاهْرُبْ مِنهُمْ بِمَا خِفْتَهُمْ عَلَيْهِ; فَمَا أَحْوَجَهُمْ إِلَى مَا مَنَعْتَهُمْ، وأَغْنَاكَ عَما مَنَعُوكَ! وَسَتَعْلَمُ مَنِ الرابحُ غَداً، وَالاكْثَرُ حُسداً.,"O Abu Dharr! You demonstrated your anger in the Name of Allah; therefore, have hope in Him for Whom you became angry. The people were afraid of you in the matter of their (seeking the pleasure of this) world while you feared them for your faith. Then leave to them that for which they are afraid of you and get away from them taking away what you fear them about. How needy are they for what you dissuade them from and how heedless are you towards what they are denying you. You will shortly know who is the gainer tomorrow (on the Day of Judgement) and who is more enviable."
وَلَوْ أَن السماَوَاتِ وَالارَضِينَ كَانَتَا عَلَى عَبْد رَتْقاً، ثُم اتقَى اللهَ، لَجَعَلَ اللهُ لَهُ مِنْهُمَا مَخْرَجاً! لاَ يُؤْنِسَنكَ إِلا الْحَق، وَلاَ يُوحِشَنكَ إِلا الْبَاطِلُ، فَلَوْ قَبِلْتَ دُنْيَاهُمْ لاحَبوكَ، وَلَوْ قَرَضْتَ مِنْهَا لامنُوكَ.,"Even if these skies and earth were closed to some individual and he feared Allah, then Allah will open them for him. Only rightfulness should attract you while wrongfulness should detract you. If you had accepted their worldly attractions they will have loved you and if you had shared in it they will have given you asylum."
ومن كلام له (عليه السلام) [وفيه يبيّن سبب طلبه الحكم ويصف الامام الحقّ],Grounds for Accepting the Caliphate and the Qualities of a Ruler and Governor
أَيتُهَا النفُوسُ المخْتَلِفَةُ، وَالْقُلُوبُ الْمُتَشَتتَةُ، الشاهِدَةُ أَبْدَانُهُمْ، وَالْغَائِبَةُ عَنْهُمْ عُقُولُهُمْ، أَظْأَرُكُمْ عَلَى الْحَق وَأَنْتُمْ تَنْفِرُونَ عَنْهُ نُفُورَ الْمِعْزَى مِنْ وَعْوَعَةِ الاسَدِ! هَيْهَاتَ أَنْ أَطْلَعَ بِكُمْ سَرَارَ الْعَدْلِ، أَوْ أُقِيمَ اعْوِجَاجِ الْحَق.,"O (people of) differing minds and divided hearts, whose bodies are present but wits are absent. I am leading you (amicably) towards truthfulness, but you run away from it like goats and sheep running away from the howling of a lion. How hard it is for me to uncover for you the secrets of justice, or to straighten the curve of truthfulness."
اللهُم إِنكَ تَعْلَمُ أَنهُ لَمْ يَكُنِ الذِي كَانَ مِنا مُنَافَسَةً فِي سُلْطَان، وَلاَ التمَاسَ شِيء مِنْ فُضُولِ الْحُطَامِ، وَلكِنْ لِنَرِدَ الْمَعَالِمَ مِنْ دِينِكَ، وَنُظْهِرَ الاصْلاَحَ فِي بِلاَدِكَ، فَيَأْمَنَ الْمَظْلُومُونَ مِنْ عِبَادِكَ، وَتُقَامَ الْمُعَطلَةُ مِنْ حُدُودِكَ.,O Lord! You knows that what we did was not to seek power nor to acquire anything from the vanities of the world. We rather wanted to restore the signs of Your religion and to usher prosperity into Your cities so that the oppressed among thy creatures might be safe and Your forsaken commands might be established.
اللهُمْ إِنّي أَولُ مَنْ أَنابَ، وَسَمِعَ وَأَجَابَ، لَمْ يَسْبِقْنِي إِلا رَسُولُ اللهِ(صلى الله عليه وآله)بِالصلاَةِ. وقَدْ عَلِمْتُمْ أَنهُ لاَ يَنْبَغِي أَنْ يَكُونَ عَلَى الْفُرُوجِ وَالدمَاءِ وَالمَغَانِمِ وَالاَحْكَامِ وَإِمَامَةِ الْمُسْلِمِينَ الْبَخِيلُ، فَتَكُونَ فِي أَمْوَالِهِمْ نَهْمَتُهُ،,"O Lord! I am the first who leaned (towards You) and who heard and responded (to the call of Islam). No one preceded me in prayer (salat) except the Prophet. You certainly know that he who is in charge of honor, life, booty (enforcement of), legal commandments and the leadership of the Muslims should not be a miser as his greed will aim at their wealth."
وَلاَ الْجَاهِلُ فَيُضِلهُمْ بِجَهْلِهِ، وَلاَ الْجَافِي فَيَقْطَعَهُمْ بِجَفَائِهِ، وَلاَ الجَائِفُ لِلدوَلِ فَيَتخِذَ قَوْماً دُونَ قَوْم، وَلاَ الْمُرْتَشِي فِي الْحُكْمِ فَيَذْهَبَ بِالْحُقُوقِ وَيَقِفَ بِهَا دُونَ المَقَاطِعِ، وَلاَ الْمَعطلُ لِلسنةِ فَيُهْلِكَ الاُمةَ.,"Nor should he be ignorant as he will then mislead them with his ignorance, nor be of rude behavior who will estrange them with his rudeness. Nor should he deal unjustly with wealth thus preferring one group over another, nor should he accept a bribe while taking decisions, as he will forfeit (othe rs) rights and hold them up without finality, nor should he ignore Sunnah as he will ruin the people."
نَحْمَدُهُ عَلَى مَا أَخَذَ وَأَعْطَى، وَعَلَى مَا أَبْلَى وَابْتَلَى، الْبَاطِنُ لِكُل خَفِية، الْحَاضِرُ لِكُل سَرِيرَة، العَالِمُ بِمَا تُكِن الصدُورُ، وَمَا تَخُونُ الْعُيُونُ. وَنَشْهَدُ أَنْ لاَ إِلهَ غَيْرُهُ، وَأَن مُحَمداً نَجِيبُهُ وَبَعِيثُهُ، شَهَادَةً يُوَافِقُ فِيهَا السر الاعْلاَنَ، وَالْقَلْبُ اللسَانَ.,"We praise Him for whatever He takes or gives or whatever He inflicts on us or tries us with. He is aware of all that is hidden and He sees all that is concealed. He knows all that breasts contain or eyes hide. We render testimony that there is no god except He and that Muhammad – peace be upon him and his progeny – has been chosen by Him and deputed by Him – testimony tendered both secretly and openly, by heart and by tongue."
منها: [في عظة الناس],Part of the same sermon:
فَإِنهُ وَاللهِ الْجِد لاَ اللعِبُ، وَالْحَق لاَ الْكَذِبُ، وَمَا هُوَ إِلا الْمَوْتُ أَسْمَعَ دَاعِيهِ، وَأَعْجَلَ حَادِيهِ، فَلاَ يَغُرنكَ سَوَادُ الناسِ مِنْ نَفْسِكَ،,"By Allah! Certainly it is reality not fun, truth not falsehood. It is none else than death. Its caller is making himself heard and its dragsman is making haste. The majority of the people should not deceive you."
فَقَدْ رَأَيْتَ مَنْ كَانَ قَبْلَكَ مِمنْ جَمَعَ الْمَالَ وَحَذِرَ الاقْلاَلَ، وَأَمِنَ الْعَوَاقِبَ ـ طُولَ أَمَل وَاسْتِبْعَادَ أَجَل ـ كَيْفَ نَزَلَ بِهِ الْمَوْتُ فَأَزْعَجَهُ عَنْ وَطَنِهِ، وَأَخَذَهُ مِنْ مَأْمَنِهِ، مَحْمُولاً عَلَى أَعْوَادِ الْمَنَايَا يَتَعَاطَى بِهِ الرجَالُ الرجَالَ، حَمْلاً عَلَى المَنَاكِبِ وَإِمْسَاكاً بِالانَامِلِ.,"You have seen those who lived before you, amassed wealth, feared poverty and felt safe from its (evil) consequences, the longevity of desires and the (apparent) distance from death. How, then, death overtook them, turned them out of their homelands and took them out of their places of safety. They were borne on coffins, people were busy about them one after another, carrying them on their shoulders and supporting them with their hands."
أَمَا رَأَيْتُمُ الذِينَ يَأْمُلُونَ بَعِيداً، وَيَبْنُونَ مَشِيداً، وَيَجْمَعُونَ كَثِيراً! أَصْبَحَتْ بُيُوتُهُمْ قُبُوراً، وَمَا جَمَعُوا بُوراً، وَصَارَتْ أَمْوَالُهُمْ لِلْوَارِثِينَ، وَأَزْوَاجُهُمْ لِقَوْم آخَرِينَ، لاَ فِي حَسَنَة يَزِيدُونَ، وَلاَ مِنْ سَيئَة يَسْتَعْتِبُونَ! فَمَنْ أَشْعَرَ التقْوَى قَلْبَهُ بَرزَ مَهَلُهُ، وَفَازَ عَمَلُهُ.,"Did you not witness those who engaged in long-reaching desires, built strong buildings, amassed much wealth but their houses turned to graves and their collections turned into ruin. Their property devolved on the successors and their spouses on those who came after them. They cannot (now) add to their good deeds nor invoke (Allah’s) mercy with regard to evil acts. Therefore, whoever makes his heart habituated to fear Allah achieves a forward status and his action is successful."
فَاهْتَبِلُوا هَبَلَهَا، وَاعْمَلُوا لِلْجَنةِ عَمَلَهَا، فَإِن الدنْيَا لَمْ تُخْلَقْ لَكُمْ دَارَ مُقَام، بَلْ خُلِقَتْ لَكُمْ مَجَازاً لِتَزَودُوا مِنْهَا الاَعْمَالَ إِلَى دَارِ الْقَرَارِ; فَكُونُوا مِنْهَا عَلى أَوْفَاز، وَقَربُوا الظهُورَ لِلزيَالِ.,Prepare yourself for it and do all that you can for Paradise. Certainly this world has not been made a place of permanent stay for you. But it has been created as a pathway in order that you may take from it the provisions of your (good) actions for the permanent house (in Paradise). Be ready for departure from here and keep close your riding animals for setting off.
[عظمة الله تعالى],On the Glory of Allah
وَانْقَادَتْ لَهُ الدنْيَا وَالاخِرَةُ بِأَزِمتِهَا، وَقَذَفَتْ إِلَيْهِ السماَوَاتُ وَالاَرَضُونَ مَقَالِيدَهَا، وَسَجَدَتْ لَهُ بِالْغُدُو وَالاْصَالِ الاشْجَارُ الناضِرَةُ، وَقَدَحَتْ لَهُ مِنْ قُضْبَانِهَا النيرَانَ الْمُضِيئَةَ، وَآتَتْ أُكُلَهَا بِكَلِمَاتِهِ الثمَارُ الْيَانِعَةُ.,"This world and the next have submitted to Him their reins and the skies and earth have flung their keys towards Him. The thriving trees bow to Him in the morning and evening and produce for Him – flaming fire from their branches and at His command, turn their own feed into ripe fruits."
منها: [في القرآن],Part of the Same Sermon Bout the Holy Quran
وَكِتَابُ اللهِ بَيْنَ أَظْهُرِكُمْ، نَاطقٌ لاَ يَعْيَا لِسَانُهُ، وَبَيْتٌ لاَ تُهْدَمُ أَرْكَانُهُ، وَعِز لاَ تُهْزَمُ أَعْوَانُهُ.,The Book of Allah is among you. It speaks and its tongue does not falter. It is a house whose pillars do not fall down and a power whose supporters are never routed.
منها: [في رسول الله],Part of the Same Sermon about the Holy Prophet
أَرْسَلَهُ عَلَى حِينِ فَتْرَة مِنَ الرسُلِ، وَتَنَازُع مِنَ الالْسُنِ، فَقَفى بِهِ الرسُلَ، وَخَتَمَ بِهِ الْوَحْيَ، فَجَاهَدَ فِي اللهِ الْمُدْبِرِينَ عَنْهُ، وَالْعَادِلِينَ بِهِ.,"Allah deputed the Prophet after a gap from the previous prophets when there was much talk (among the people). With him, “Allah exhausted the series of prophets and ended the revelation. He then fought for Him those who were turning away from Him and were equating others with Him."
منها: [في الدنيا],Part of the same sermon about this world
وَإِنمَا الدنْيَا مَنْتَهَى بَصَرِ الاعْمَى، لاَ يُبْصِرُ مِما وَرَاءَهَا شَيئاً، وَالْبَصِيرُ يَنْفُذُهَا بَصَرُهُ، وَيَعْلَمُ أَن الدارَ وَرَاءَهَا، فَالبَصِيرُ مِنْهَا شَاخِصٌ، وَالاعْمَى إِلَيْهَا شَاخِصٌ، وَالْبَصِيرُ مِنْهَا مُتَزَودٌ، وَالاعْمَى لَهَا مُتَزَودٌ.,"Certainly this world is the end of the sight of the (mentally) blind who see nothing beyond it. The sight of a looker (who looks with the eye of his mind) pierces through and realizes that the (real) house is beyond this world. The looker, therefore, wants to get out of it while the blind wants to get into it. The looker collects provision from it (for the next world) while the blind collects provision for this very world."
منها: [في عظة الناس],Part of the same sermon: A caution
وَاعْلَمُوا أَنهُ لَيْسَ مِنْ شَيْء إِلا وَيَكَادُ صَاحِبُهُ يَشْبَعُ مِنْهُ وَيَمَلهُ، إِلا الْحَيَاةَ فَإِنهُ لاَ يَجِدُ لَهُ فِي الْمَوْتِ رَاحَةً، وَإِنَمَا ذلِكَ بِمَنْزِلَةِ الْحِكْمَةِ التي هِيَ حَيَاةٌ لِلْقَلْبِ الْمَيتِ، وَبَصَرٌ لِلْعَيْنِ الْعَمْيَاءِ، وَسَمْعٌ لَلاذُنِ الصمـاءِ، وَرِي لِلظمْآنِ، وَفِيهَا الْغِنَى كُلهُ وَالسلاَمَةُ.,"You should know that a man gets satiated and wearied with everything except life because he does not find for himself any pleasure in death. It is in the status of life for a dead heart, sight for the blind eye, hearing for the deaf ear, quenching for the thirsty and it contains complete sufficiency and safety."
كِتَابُ اللهِ تُبْصِرُونَ بِهِ، وَتَنْطِقُونَ بِهِ، وَتَسْمَعُونَ بِهِ، وَيَنْطِقُ بَعْضُهُ بِبَعْض، وَيَشْهَدُ بَعْضُهُ عَلى بَعْض، وَلاَ يَخْتَلِفُ فِي اللهِ، وَلاَ يُخَالِفُ بِصَاحِبِهِ عَنِ اللهِ.,"The Book of Allah is that though which you see, you speak and you hear. Its one part speaks for the other part and one part testifies to the other. It does not create differences about Allah nor does it mislead its own follower from (the path of) Allah."
قَدِ اصْطَلَحْتُمْ عَلَى الْغِل فِيَما بَيْنَكُمْ، وَنَبَتَ الْمرْعَى عَلَى دِمَنِكُمْ، وَتَصَافَيْتُمْ عَلى حُب الاْمَالَ، وَتَعَادَيْتُمْ فِي كَسْبِ الامْوَالِ. لَقَدِاسْتَهَامَ بِكُمُ الْخَبِيثُ، وَتَاهَ بِكُمُ الْغُرُورُ، وَاللهُ الْمُسْتَعَانُ عَلَى نَفْسِي وَأَنْفُسِكُمْ.,You are joined together in hatred of each other and in the growing of herbage on your filth (i.e. for covering inner dirt by good appearance outside). You are sincere with one another in your love of desires and bear enmity against each other in earning wealth. The evil spirit (Satan) has perplexed you and deceit has misled you. I seek the help of Allah for myself and you.
ومن كلام له (عليه السلام) وقد شاوره عمر بن الخطاب في الخروج إلى غزوالروم,"Delivered when Umar ibn al-Khattab consulted Imam Ali ibn Abu Talib about himself, taking part in the march towards Rome (Byzantine Empire)."
وَقَدْ تَوَكلَ اللهُ لاهْلِ هَذا الدينِ بِإِعْزَازِ الْحَوْزَةِ، وَسَتْرِ الْعَوْرَةِ، وَالذِي نَصَرَهُمْ وَهُمْ قَلِيلٌ لاَ يَنْتَصِرُونَ، وَمَنَعَهُمْ وَهُمْ قَلِيلٌ لاَ يَمتَنِعُونَ، حَي لاَ يَمُوتُ. إِنكَ مَتَى تَسِرْ إِلَى هذَا الْعَدُو بِنَفْسِكَ، فَتَلْقَهُمْ بِشَخْصِكَ فَتُنْكَبْ، لاَ تَكُنْ لِلْمُسْلِمِينَ كَانِفَةٌ دُونَ أَقْصَى بِلاَدِهِمْ، وَلَيْسَ بَعْدَكَ مَرْجِعٌ يَرْجِعُونَ إِلَيْهِ،,"Allah has taken upon Himself for the followers of this religion the strengthening of boundaries and hiding of the secret places. Allah helped them when they were few and could not protect themselves. He is living and will not die. If you will yourself proceed towards the enemy and clash with them and fall into some trouble, there will be no place of refuge for the Muslims other than their remote cities, nor any place they will return to."
فَابْعَثْ إِلَيْهِمْ رَجُلاً مِحْرَباً، وَاحْفِزْ مَعَهُ أَهْلَ الْبَلاَءِ وَالنصِيحَةِ، فَإِنْ أَظْهَرَ اللهُ فَذَاكَ مَا تُحِب، وَإِنْ تَكُنِ الاخْرَى، كُنْتَ رِدْءاً للناسِ وَمَثَابَةً لِلْمُسْلِمِينَ.,"Therefore, you should send there an experienced man and send with him people of good performance who are well-intentioned. If Allah grants you victory, then this is what you want. If it is otherwise, you will serve as a support for the people and a returning place for the Muslims."
ومن كلام له (عليه السلام) وقد وقعت مشاجرة بينه وبين عثمان، فقال المغيرة بن الاخنس لعثمان: أنا أكِفيكَه، فقال أمير المؤمنين صلوات الله عليه للمغيرة,There was some exchange of words between Othman ibn Affan and Imam Ali ibn Abu Talib when al-Mughirah ibn al- Akhnas1 said to Othman that he will deal with Imam Ali ibn Abu Talib on his behalf whereupon Imam Ali ibn Abu Talib said to al-Mughirah:
يَابْنَ اللعِينِ الابْتَرِ، وَالشجَرَةِ التي لاَ أَصْلَ لَهَا وَلاَ فَرْعَ، أَنْتَ تَكْفِينِي، فَوَاللهِ مَاأَعَز اللهُ مَنْ أَنْتَ نَاصِرُهُ، وَلاَ قَامَ مَنْ أَنْتَ مُنْهِضُه، اخْرُجْ عَنا أَبْعَدَ اللهُ نَوَاكَ، ثُم ابْلُغْ جَهْدَك، فَلاَ أَبْقَى اللهُ عَلَيْكَ إِنْ أَبْقَيْتَ!,"O son of the accursed and issueless and of a tree which has neither root nor branch. Will you deal with me? By Allah, Allah will not grant victory to him whom you support, nor will he be able to stand up whom you raise. Get away from us. Allah may keep you away from your purpose. Then do whatever you like. Allah may not have mercy on you if you have pity on me."
ومن كلام له (عليه السلام) [في أمر البيعة],About the Sincerity of His Own Intention and Support of the Oppressed
لَمْ تَكُنْ بَيْعَتُكُمْ إِيايَ فَلْتَةً، وَلَيْسَ أَمْرِي وَأَمْرُكُمْ وَاحِداً، إِني أُرِيدُكُمْ لله وَأَنْتُمْ تُرِيدُونَنِي لانْفُسِكُمْ. أَيهَا الناسُ، أَعِينُوني عَلى أَنْفُسِكُمْ، وَايْمُ اللهِ لانْصِفَن الْمَظْلُومَ، وَلاقُودَن الظالِمَ بِخِزَامَتِهَ حَتى أُورِدَهُ مَنْهَلَ الْحَق وَإِنْ كَانَ كَارِهاً.,"Your allegiance to me was not without thinking, nor is my and your status the same. I seek you for Allah’s sake but you seek me for your own benefits. O people! support me despite your heart’s desires. By Allah, I will take revenge for the oppressed from the oppressor and will put a string in the nose of the oppressor and drag him to the spring of truthfulness even though he may grudge it."
ومن كلام له (عليه السلام) [في معنى طلحة والزبير],About Talhah and az-Zubayr
وَاللهِ مَا أَنْكَرُوا [عَلَي] مُنْكَراً، وَلاَ جَعَلُوا بَيْنِي وَبَيْنَهُمْ نِصْفاً، وَإِنهُمْ لَيَطْلُبُونَ حَقّاً [هُمْ] تَرَكُوهُ، وَدَماً هُمْ سَفَكُوهُ، فَإِنْ كُنْتُ شَرِيكَهُمْ فِيهِ فَإِن لَهُمْ نَصِيبَهُمْ مِنْهُ، وَإِنْ كَانُوا وَلُوهُ دُونِي فَمَا الطلِبَةُ إِلا قِبَلَهُمْ،,"By Allah, they did not find any disagreeable thing in me, nor did they do justice between me and themselves. Surely, they are now demanding a right which they have abandoned and blood which they have themselves shed. If I partook in it with them then they too have a share in it, but if they committed it without me the demand should be against them."
وَإِن أَولَ عَدْلِهِمْ لَلْحُكْمُ عَلَى أَنْفُسِهِمْ، وَإِن مَعِي لَبَصِيرَتِي، مَا لَبسْتُ وَلاَ لُبسَ عَلَي، وَإِنهَا لَلْفِئَةُ الْبَاغِيَةُ، فِيهَا الْحَمأُ وَالْحُمَةُ وَالشبْهَةُ الْمُغْدِفَةُ، وَإِن الامْرَ لَوَاضِحٌ، وَقَدْ زَاحَ الْبَاطِلُ عَنْ نِصَابِهِ، وَانْقَطَعَ لِسَانُهُ عَنْ شَغَبِهِ.,"The first step of their justice should be that they pass verdict against themselves. I have my intelligence with me. I have never mixed matters nor have they appeared mixed to me. Certainly, this is the rebellious group in which there is thenear one (az- Zubayr), the scorpion’s venom (Aisha) and doubts which cast a veil (on facts). But the matter is clear and the wrong has been shaken from its foundation. Its tongue has stopped uttering mischief."
وَايْمُ اللهِ لافْرِطَن لَهُمْ حَوْضاً أَنَا مَاتِحُهُ، لاَ يَصْدُرُونَ عَنْهُ بِرِي، وَلاَ يَعُبونَ بَعْدَهُ فِي حَسْي!,"By Allah, I will prepare for them a cistern from which I alone will draw water. They will not be able to drink from it nor will they be able to drink from any other place."
فَأَقْبَلْتُمْ إِلَي إِقْبَالَ الْعُوذِ الْمَطَافِيلِ عَلَى أَوْلاَدِهَا، تَقُولُونَ: الْبَيْعَةَ الْبَيْعَةَ! قَبَضْتُ كَفي فَبَسَطْتُمُوهَا، وَنَازَعَتْكُمْ يَدِي فَجَاذَبْتُمُوهَا.,"You advanced towards me shouting allegiance, allegiance like she-camels having delivered newly born young ones leaping towards their young. I held back my hand but you pulled it towards you. I drew back my hand but you dragged it."
اللهُم إنهُمَا قَطَعَاني وَظَلَمَاني، وَنَكَثَا بَيْعَتِي، وَأَلبَا الناسَ عَلَي; فَاحْلُلْ مَا عَقَدَا، وَلاَ تُحْكِمْ لَهُمَا مَا أَبْرَمَا، وَأَرِهِمَا الْمَسَاءَةَ فِيَما أَملاَ وَعَمِلاَ، وَلَقَدِ اسْتَثَبْتُهُمَا قَبْلَ الْقِتَالِ، وَاسْتَأْنَيْتُ بِهمَا أَمَامَ الْوِقَاعِ، فَغَمَطَا النعْمَةَ، وَرَدا الْعَافِيَةَ.,O Lord! These two have ignored my rights and did injustice to me. They both have broken allegiance to me and roused people against me. Unfasten You what they have fastened and do not make strong what they have woven. Show them the evil in what they aimed at and acted upon. Before fighting I asked them to be steadfast in allegiance and behaved with them with consideration but they belittled the blessing and refused (to adopt the course of safety).
ومن خطبة له (عليه السلام) يومىء فيها إلى ذكر الملاحم,Referring to Future Events
يَعْطِفُ الْهَوَى عَلَى الْهُدَى إِذَا عَطَفُوا الْهُدَى عَلَى الْهَوَى، وَيَعْطِفُ الرأْيَ عَلَى الْقُرْآنِ إِذَا عَطَفُوا الْقُرْآنَ عَلَى الرأْيِ.,He will direct desires towards (the path of) guidance while people will have turned guidance towards desires and he will turn their views to the direction of the Holy Quran while the people will have turned the Holy Quran to their views.
منها: حَتى تَقُومَ الْحَرْبُ بِكُمْ عَلَى سَاق، بَادِياً نَوَاجِذُهَا، ممْلُوءَةً أَخْلاَفُهَا، حُلْواً رَضَاعُهَا، عَلْقَماً عَاقِبَتُهَا. أَلاَ وَفِي غَد ـ وَسَيَأْتِي غَدٌ بِمَا لاَ تَعْرِفُونَ ـ يَأْخُذُ الْوَالِي مِنْ غَيْرِهَا عُمالَهَا عَلَى مَسَاوِىءِ أَعْمَالِهَا، وَتُخْرِجُ لَهُ الارْضُ أَفَالِيذَ كَبِدِهَا، وَتُلْقي إِلَيْهِ سِلْماً مَقَالِيدَهَا، فَيُرِيكُمْ كَيْفَ عَدْلُ السيرَة,"Part of the same sermon: Before this Enjoiner of Allah, matters will deteriorate till war will rage among you with full force, showing forth its teeth, with udders full of sweet milk but with a sour tip. Beware, it will be tomorrow and the morrow will come soon with things which you do not know. The man in power, not from this crowd, will take to task all those were formerly appointed for their ill deeds and the earth will pour forth its internal treasures and fling before him easily her keys. He will show you the just way of behavior and revive the Holy Quran and Sunnah which have become lifeless (among people)."
منها: كأَني بِهِ قَدْ نَعَقَ بِالشامِ، وَفَحَصَ بِرَايَاتِهِ فِي ضَوَاحِي كُوفَانَ، فَعَطَفَ عَلَيْهَا عَطْفَ الضرُوسِ، وَفَرَشَ الارْضَ بِالرؤُوسِ، قَدْ فَغَرَتْ فَاغِرَتُهُ، وَثَقُلَتْ فِي الارْضِ وَطْأَتُهُ، بَعِيدَ الْجَوْلَةِ، عَظِيمَ الصوْلَةِ.,"As if I see (him), he (the Enjoiner of Evil) is shouting in Syria and is extending his banners to the outskirts of Kufa. He is bent towards it like the biting of the she-camel. He has covered the ground with heads. His mouth is wide open and (the trampling of) his footsteps on the ground have become heavy. His advance is broad and his attacks are severe."
وَاللهِ لِيُشَردَنكُمْ فِي أَطْرَافِ الارْضِ حَتى لاَ يَبْقَى مِنْكُمْ إِلا قَلَيلٌ، كَالْكُحْلِ فِي الْعَيْنِ، فَلاَ تَزَالُونَ كَذلِكَ، حَتى تَؤُوبَ إِلَى الْعَرَبِ عَوَازِبُ أَحْلاَمِهَا ! فَالْزَمُوا السنَنَ الْقَائِمَةَ، وَالاْثَارَ الْبَينَةَ، وَالْعَهْدَ الْقَرِيبَ الذِي عَلَيْهِ بَاقِي النبُوةِ. وَاعْلَمُوا أَن الشيْطَانَ إِنمَا يُسَني لَكُمْ طُرُقَهُ لِتَتبِعُوا عَقِبَهُ.,"By Allah, he will disperse you throughout the earth till only a few of you remain, like kohl in the eye. You will continue like this till the Arabs return to their sense. You should, therefore, stick to established ways, clear signs and the early period which has the lasting virtues of the Prophethood. You should know that Satan makes his ways easy so that you may follow him on his heels."
ومن كلام له (عليه السلام) في وقت الشورى,On the Occasion of the Consultative Committee (After the Death of Umar Ibn al-Khattab)
"لَنْ يُسْرِعَ أَحَدٌ قَبْلِي إِلَى دَعْوَةِ حَق، وَصِلَةِ رَحِم، وَعَائِدَةِ كَرَم.
فَاسْمَعُوا قَوْلي، وَعُوا مَنْطِقِي، عَسَى أَنْ تَرَوْا هذَا الامْرَ مِنْ بَعْدِ هذَا الْيَوْمِ تُنْتَضَى فِيهِ السيُوفُ، وَتُخَانُ فِيهِ الْعُهُودُ، حَتى يَكُونَ بَعْضُكُمْ أَئِمةً لاهْلِ الضلاَلَةِ، وَشِيعَةً لاهْلِ الْجَهَالَةِ.","No one preceded me in inviting people to truthfulness, in giving consideration to kinship and practicing generosity. So, hear my word and preserve what I say. Maybe you will see soon after today that over this matter swords will be drawn and pledges will be broken, so much so that some of you will become leaders of the people of misguidance and followers of people of ignorance."
ومن كلام له (عليه السلام) في النهي عن عيب الناس,About Backbiting and Speaking Ill of Others’
وَإِنمَا يَنْبَغِي لاهْلِ الْعِصْمَةِ وَالْمَصْنُوعِ إِلَيْهمْ فِي السلاَمَةِ أَنْ يَرْحَمُوا أَهْلَ الذنُوبِ وَالْمَعْصِيَةِ، وَيَكُوَنَ الشكْرُ هُوَ الْغَالِبَ عَلَيْهِمْ وَالْحَاجِزَ لَهُمْ عَنْهُمْ، فَكَيْفَ بِالْعَائِبِ الذِي عَابَ أَخَاهُ وَعَيرَهُ بِبَلْوَاهُ!,Those who do not commit sins and have been gifted with safety (from sins) should take pity on sinners and other disobedient people. Gratitude should be mostly their indulgence and it should prevent them from (finding faults with) others. What about the backbiter who blames his brother and finds fault with him?
أَمَا ذَكَرَ مَوْضِعَ سَتْرِ اللهِ عَلَيْهِ مَنْ ذُنُوبِهِ [مِـ ]ما هُوَ أَعْظَمُ مِنَ الذنْبِ الذِي عَابَهُ بِهِ! وَكَيْفَ يَذُمهُ بِذَنْب قَدْ رَكِبَ مِثْلَهُ؟! فَإِنْ لَمْ يَكُنْ رَكِبَ ذلِكَ الذنْبَ بَعَيْنِهِ فَقَدْ عَصَى اللهَ فِيَما سِوَاهُ، مِما هُو أَعْظَمُ مِنْهُ، وَايْمُ اللهِ لَئِنْ لَمْ يَكُنْ عَصَاهُ فِي الْكَبِيرِ، وَعَصَاهُ فِي الصغِيرِ، لجُرْأتُهُ عَلَى عَيْبِ الناسِ أَكْبَرُ!,"Does he not remember that Allah has concealed the sins which he committed while they were bigger than his brother’s sins pointed out by him? How can he vilify him about his sins when he has himself committed one like it? Even if he has not committed a similar sin he must have committed bigger ones. By Allah, even if he did not commit big sins but committed only small sins, his exposing the sins of people is itself a big sin."
يَا عَبْدَ اللهِ، لاَ تَعْجَلْ فِي عَيْبِ أَحَد بِذَنْبِهِ، فَلَعَلهُ مَغْفُورٌ لَهُ، وَلاَ تَأْمَنْ عَلَى نَفْسِكَ صَغِيرَ مَعْصِيَة، فَلَعَلكَ مُعَذبٌ عَلَيْهِ; فَلْيَكْفُفْ مَنْ عَلِمَ مِنْكُمْ عَيْبَ غَيْرِهِ لِمَا يَعْلَمُ مِنْ عَيْبِ نَفْسِهِ، وَلْيَكُنِ الشكْرُ شَاغِلاً لَهُ عَلَى مُعَافَاتِهِ مِما ابْتُلِيَ بِهِ غَيْرُهُ.,"O servants of Allah! Do not be quick in exposition anyone’s sin for he may be forgiven for it and do not feel yourself safe even for a small sin because you may be punished for it. Therefore, everyone of you who comes to know the faults of others should not expose them in view of what he knows about his own faults and he should remain busy in thanks that he has been saved from what others have been indulging in."
ومن كلام له (عليه السلام) [في النهي عن سماع الغيبة وفي الفرق بين الحقّ والباطل],Reliance on Hearsay Revisited
أَيهَا الناسُ، مَنْ عَرَفَ مِنْ أَخِيهِ وَثِيقَةَ دِين وَسَدَادَ طَرِيق، فَلاَ يَسْمَعَن فِيهِ أَقَاوِيلَ الرجَالِ، أَمَا إِنهُ قَدْ يَرْمِي الرامِي، وَتُخْطِيءُ السهَامُ، وَيَحِيكُ الْكَلاَمُ، وَبَاطِلُ ذلِكَ يَبْورُ، وَاللهُ سَمِيعٌ وَشَهِيدٌ.,"O people! If a person knows his brother to be steadfast in faith and of correct ways he should not lend ear to what people may say about him. Sometimes the bowman shoots arrows but the arrow goes astray; similarly talk can be off the point. Its wrong perishes, while Allah is the Hearer and the Witness."
أَمَا إِنهُ لَيْسَ بَيْنَ الْحَق وَالْبَاطِلِ إِلا أَرْبَعُ أَصَابِعَ. فسئل(عليه السلام) عن معنى قوله هذا، فجمع أصابعه ووضعها بين أذنه وعينه ثمّ قال: الْبَاطِلُ أَنْ تَقُولَ سَمِعْتُ، وَالْحَق أَنْ تَقُولَ رَأَيْتُ!,"There is nothing between truth and falsehood except four fingers. Imam Ali ibn Abu Talib was asked the meaning of this whereupon he closed his fingers together and put them between his ear and eye and said the following: “It is falsehood when you say, ‘I have heard so,’ while it is truth when you say, ‘I have seen’.”"
وَلَيْسَ لِوَاضِعِ الْمَعْرُوفِ فِي غَيْرِ حَقهِ، وَعِنْدَ غَيْرِ أَهْلِهِ، مِنَ الْحَظ فِيَما أَتى إِلا مَحْمَدَةُ اللئَامِ، وَثَنَاءُ الاشْرَارِ، وَمَقَالَةُ الْجُهالِ، مَا دَامَ مُنْعِماً عَلَيْهِمْ، مَا أَجْوَدَ يَدَهُ! وَهُوَ عَنْ ذَاتِ اللهِ بَخِيلٌ!,"He who shows generosity to those who have no claim to it or who are not fit for it will not earn anything except the praise of the ignoble and appreciation of bad persons. Although as long as he continues giving, the ignorant will say how generous his hand is, even though in the affairs of Allah he is a miser."
فَمَنْ آتَاهُ اللهُ مَالاً فَلْيَصِلْ بِهِ الْقَرَابَةَ، وَلْيُحْسِنْ مِنْهُ الضيَافَةَ، وَلْيَفُك بِهِ الاسِيرَ وَالْعَانِيَ، وَلْيُعْطِ مَنْهُ الْفَقِيرَ وَالْغَارِمَ، وَلْيَصْبِرْ نَفْسَهُ عَلَى الْحُقُوقِ وَالنوَائِبِ، ابْتِغَاءَ الثوَابِ; فَإِن فَوْزاً بِهذِهِ الْخِصَالِ شَرَفُ مَكَارِمِ الدنْيَا، وَدَرْكُ فَضَائِلِ الاْخِرَةِ، إِنْ شَاءَ اللهُ.,"Therefore, to whosoever Allah gives wealth he should use it in extending good behavior to his kinsmen, in entertaining, in releasing prisoners and the afflicted; in giving to the poor and to debtors. And he should endure (the troubles arising out of) the fulfillment of rights (of others) and hardships in expectation of reward. Certainly, the achievement of these qualities is the height of greatness in this world and achievement of the distinctions of the next world, if Allah so wills."
ومن خطبة له (عليه السلام) في الاستسقاء,Praying for Rain
أَلاَ وَإِن الارْضَ التِي تَحْمِلُكُم، وَالسماءَ التِي تُظِلكُمْ، مُطِيعَتَانِ لِرَبكُمْ، وَمَا أَصْبَحَتَا تَجُودَانِ لَكُمْ بِبَرَكَتِهِمَا تَوَجعاً لَكُمْ، وَلاَ زُلْفَةً إِلَيْكُمْ، وَلاَ لِخَيْر تَرْجُوَانِهِ مِنْكُمْ، وَلكِنْ أُمِرَتَا بِمَنَافِعِكُمْ فَأَطَاعَتَا، وَأُقِيمَتَا عَلَى حُدُودِ مَصَالِحِكُمْ فَقَامَتَا.,"Beware; the earth which bears you and the sky which overshadows you are obedient to their Sustainer (Allah). They have not been bestowing their blessings on you for any feeling of pity on you or inclination towards you, nor for any good which they expect from you. But they were commanded to bestow benefits on you and they are obeying and were asked to maintain your good and so they are maintaining it."
إِن اللهَ يَبْتَلِي عِبَادَهُ عِنْدَ الاعْمَالِ السيئَةِ بِنَقْصِ الثمَرَاتِ، وَحَبْسِ الْبَرَكَاتِ، وَإِغْلاَقِ خَزَائِنِ الْخَيْرَاتِ، لِيَتُوبَ تَائِبٌ، وَيُقْلِعَ مُقْلِعٌ، وَيَتَذَكرَ مُتَذَكرٌ، وَيَزْدَجِرَ مُزْدَجِرٌ.,"Certainly, Allah tries his creatures with regard to their evil deeds by decreasing fruits, holding back blessings and closing the treasures of good, so that he who wishes to repent may repent, he who wishes to turn away (from evils) may turn away, he who wishes to recall (forgotten good) may recall and he who wishes to abstain (from evil) may abstain."
وَقَدْ جَعَلَ اللهُ سُبْحَانَهُ الاسْتِغْفَارَ سَبَباً لِدُرُورِ الرزْقِ وَرَحْمَةِ الْخَلْقِ، فَقَالَ: (اسْتَغْفِرُوا رَبكُمْ إِنهُ كَانَ غَفاراً * يُرْسِلِ السماءَ عَلَيْكُمْ مِدْرَاراً)، فَرَحِمَ اللهُ امْرَأً اسْتَقْبَلَ تَوْبَتَهُ، وَاسْتَقَالَ خَطِيئَتَهُ، وَبَادَرَ مَنِيتَهُ!,"Allah, the Glorified One, has made the seeking of (His) forgiveness a means for the pouring down of livelihood and mercy on the people as Allah has said the following: Seek the forgiveness, all of you, of your Lord! Verily, He is the most forgiving, He will send (down) upon you the cloud raining in torrents and help you with wealth and sons (children). (Holy Quran, 17: 10-12). Allah may shower mercy on him who took up repentance, gave up sins and hastened (in performing good deeds before) his death."
اللهُم إِنا خَرَجْنَا إِلَيْكَ مِنْ تَحْتِ الاسْتَارِ وَالاكْنَانِ، وَبَعْدَ عَجِيجِ الْبَهَائِمِ وَالْوِلْدَانِ، رَاغِبِينَ فِي رَحْمَتِكَ، وَرَاجِينَ فَضْلَ نِعْمَتِكَ، وَخَائِفِينَ مِنْ عَذَابِكَ وَنِقْمَتِكَ. اللهُم فَاسْقِنَا غَيْثَكَ، وَلاَ تَجْعَلْنَا مِنَ الْقَانِطِينَ، وَلاَ تُهْلِكْنَا بِالسنِينَ، وَلاَ تُؤَاخِذْنَا (بِمَا فَعَلَ السفَهَاءُ مِنا) يَا أَرْحَمَ الراحِمِينَ.,"O Lord! we have come out to You from under the curtains and coverings (of houses) when the beasts and children are crying, seeking Your Mercy, hoping for the generosity of Your bounty and fearing Your chastisement and retribution. O Lord! give us to drink from Your rain and do not disappoint us, nor kill us by years (of drought) nor punish us for what the foolish among us have committed, O the most Merciful of all."
اللهُم إِنا خَرَجْنَا إِلَيْكَ نَشْكُو إِلَيْكَ مَا لاَ يَخْفَى عَلَيْكَ، حِينَ أَلْجَأَتْنَا الْمضَايِقُ الْوَعْرَةُ، وَأَجَاءَتْنَا الْمَقَاحِطُ الْـمُجْدِبَةُ، وَأَعْيَتْنَا الْمَطَالِبُ الْمُتَعَسرَةُ، وَتَلاَحَمَتْ عَلَيْنَا الْفِتَنُ الْمُسْتَصْعِبَةُ.اللهُم إِنا نَسْأَلُكَ أَلا تَرُدنَا خَائِبِينَ، وَلاَ تَقْلِبَنَا وَاجِمِينَ، وَلاَ تُخَاطِبَنَا بِذُنُوبِنَا، وَلاَ تُقَايِسَنَا بِأَعْمَالِنَا.,"O Lord! We have come out to You to complain to You what is (already) not hidden from You, when the seven troubles have forced us, droughty famines have driven us, distressing wants have made us helpless and troublesome mischief has incessantly befallen us. O Lord! we beseech You not to send us back disappointed, nor to return us with down-cast eyes, nor to address us (harshly) for our sins, nor deal with us according to our deeds."
اللهُم انْشُرْ عَلَيْنَا غَيْثَكَ وَبَرَكَتَكَ، وَرِزْقَكَ وَرَحْمَتَكَ، وَاسْقِنَا سُقْيَا نَافِعَةً مُرْوِيَةً مُعْشِبَةً، تُنْبِتُ بِهَا مَا قَدْ فَاتَ، وَتُحْيِي بِهَا مَا قَدْ مَاتَ، نَافِعَةَ الْحَيَا، كَثِيرَةَ الْـمُجْتَنَى، تُرْوِي بِهَا الْقِيعَانَ، وَتُسِيلُ الْبُطْنَانَ، وَتَسْتَوْرِقُ الاشْجَارَ، وَتُرْخِصُ الاسْعَارَ، إِنكَ عَلى مَا تَشَاءُ قَدِيرٌ.,"O Lord! Do pour on us Your mercy, Your blessing, Your sustenance and Your pity and make us enjoy a drink which benefits us, quenches our thirst, produces green herbage with which all that was lost gets a growing and all that had withe red comes to life again. It should bring about the benefit of freshness and plenty of ripe fruits. With it plains may be watered, rivers may begin flowing, plants may pick up foliage and prices may come down. Surely, You are powerful over whatever You wills."
ومن خطبة له (عليه السلام) [مبعث الرسل],Deputation of the Prophet
بَعَثَ اللهُ رُسُلَهُ بِمَا خَصهُمْ بِهِ مِنْ وَحْيِهِ، وَجَعَلَهُمْ حُجةً لَهُ عَلَى خَلْقِهِ، لِئَلا تَجِبَ الْحُجةُ لَهُمْ بِتَرْكِ الاعْذَارِ إِلَيْهِمْ، فَدَعَاهُمْ بِلِسَانِ الصدْقِ إِلَى سَبِيلِ الْحَق.,"Allah deputed prophets and distinguished them with His revelation. He made them as pleas for Him among His creation, so that there should not remain any excuse for people. He invited people to the right path through a truthful tongue."
أَلاَ إِن اللهَ قَدْ كَشَفَ الْخَلْقَ كَشْفَةً، لاَ أَنهُ جَهِلَ مَا أَخْفَوْهُ مِنْ مَصُونَ أَسْرَارِهِمْ وَمَكْنُونِ ضَماَئِرِهمْ، وَلكِنْ لِيَبْلُوَهُمْ (أَيهُمْ أَحْسَنُ عَمَلاً)، فَيَكُونَ الثوَابُ جَزَاءً، وَالْعِقَابُ بَوَاءً.,"You should know that Allah fully knows creation. Not that He was not aware of what they concealed from among their hidden secrets and inner feelings, but in order to try them as to whom from among them performs good deeds, so that there is reward with regard to good deeds and chastisement with regard to evil acts."
[فضل أهل البيت(عليهم السلام)],The status of Ahl al-Bayt (the Household of the Holy Prophet [])
أَيْنَ الذِينَ زَعَمُوا أَنهُمُ الراسِخُونَ فِي الْعِلْمِ دُونَنَا، كَذِباً وَبَغْياً عَلَيْنَا، أَنْ رَفَعَنَا اللهُ وَوَضَعَهُمْ، وَأَعْطَانَا وَحَرَمَهُمْ، وَأَدْخَلَنَا وَأَخْرَجَهُمْ. بِنَا يُسْتَعْطَى الْهُدَى، وَبِنَا يُسْتَجْلَى الْعَمَى. إِن الائِمةَ مِنْ قُرَيش غُرِسُوا فِي هذَا الْبَطْنِ مِنْ هَاشِم، لاَ تَصْلُحُ عَلَى سِوَاهُمْ، وَلاَ تَصْلُحُ الْوُلاَةُ مِنْ غَيْرِهمْ.,"Where are those who falsely and unjustly claimed that they are deeply versed in knowledge, as against us, although Allah raised us in status and kept them down, bestowed upon us knowledge but deprived them and entered us (in the fortress of knowledge) but kept them out. With us guidance is to be sought and blindness (of misguidance) is to be changed into brightness. Surely Imams (the Divine leaders) will be from the tribesmen of Quraish. They have been planted in this line through Hashim. It will not suit others nor will others be suitable as heads of affairs."
منها: [في أهل الضلال],Part of the same sermon about those who are against Ahl al- Bayt (t).
آثَرُوا عَاجِلاً، وَأَخرُوا آجِلاً، وَتَرَكُوا صَافِياً، وَشَرِبُوا آجِناً، كَأَني أَنْظُرُ إِلَى فَاسِقِهِمْ وَقَدْ صَحِبَ الْمُنكَرَ فَأَلِفَهُ، وَبَسِىءَ بِهِ وَوَافَقَهُ، حَتى شَابَتْ عَلَيْهِ مَفَارِقُهُ، وَصُبِغَتْ بِهِ خَلاَئِقُهُ، ثُم أَقْبَلَ مُزْبِداً كَالتيارِ لاَ يُبَالِي مَا غَرقَ، أَوْ كَوَقْعِ النارِ في الْهَشيمِ لاَ يَحْفِلُ مَا حَرقَ!,"They have adopted this world and abandoned the next world; left clean water and drunk stinking water. I can almost see their wicked one 1 who committed unlawful acts, associated himself with them, befriended them and accorded with them till his hair became gray and his nature acquired their tinge. He proceeded onward emitting foam like a torrential stream not caring whom he drowned, or, like fire in straw, without realizing what he burnt."
أَيْنَ الْعُقُولُ الْمُسْتَصْبِحَةُ بِمَصَابِيحِ الْهُدَى، وَالابْصَارُ اللامِحَةُ إِلَى مَنَارِ التقْوَى؟! أَيْنَ الْقُلُوبُ التِي وُهِبَتْ لله، وَعُوقِدَتْ عَلَى طَاعَةِ اللهِ؟!,Where are the minds which seek light from the lamps of guidance and the eyes which look at minarets of piety? Where are the hearts dedicated to Allah and devoted to the obedience of Allah?
ازْدَحَمُوا عَلَى الْحُطَامِ، وَتَشَاحوا عَلَى الْحَرَامِ، وَرُفِعَ لَهُمْ عَلَمُ الْجَنةِ وَالنارِ، فَصَرَفُوا عَنِ الْجَنةِ وُجُوهَهُمْ، وَأَقْبَلُوا إِلَى النارِ بِأَعْمَالِهِمْ، دَعَاهُمْ رَبهُمْ فَنَفَرُوا وَوَلوْا، وَدَعَاهُمُ الشيْطَانُ فَاسْتَجَابُوا وَأَقْبَلُوا!,they are all crowding towards worldly vanities and quarreling over unlawful issues. The ensigns of Paradise and Hell have been raised for them but they have turned their faces away from Paradise and proceeded to Hell by dint of their performances. Allah called them but they showed dislike and ran away. When Satan called them they responded and proceeded (towards him).
ومن خطبة له (عليه السلام) [فناء الدنيا],About this World
أَيهَا الناسُ، إِنمَا أَنْتُمْ فِي هذِهِ الدنْيَا غَرَضٌ تَنْتَضِلُ فِيهِ الْمَنَايَا، مَعَ كُل جَرْعَة شَرَقٌ، وَفي كُل أَكْلَة غَصَصٌ! لاَ تَنَالُونَ مِنْهَا نِعْمَةً إِلا بِفِرَاقِ أُخْرَى، وَلاَ يُعَمرُ مُعَمرٌ مِنْكُمْ يَوْماً مِنْ عُمُرِهِ إِلا بِهَدْمِ آخَرَ مِنْ أَجَلِهِ،,"O people! You are, in this world, the target for the arrows of death. With every drinking there is choking and with every eating there is suffocation. You do not get any benefit in it except by foregoing another (benefit) and no one among you advances in age by a day except by the taking away of a day from his life."
وَلاَ تُجَددُ لَهُ زِيَادَةٌ فِي أَكْلِهِ إِلا بَنَفَادِ مَا قَبْلَهَا مِنْ رِزْقِهِ، وَلاَ يَحْيَا لَهُ أَثَرٌ إِلا مَاتَ لَهُ أَثَرٌ، وَلاَ يَتَجَددُ لَهُ جَدِيدٌ إِلا بَعْدَ أَنْ يَخْلَقَ لَهُ جَدِيدٌ، وَلاَ تَقُومُ لَهُ نَابِتَةٌ إِلا وَتَسْقُطُ مِنْهُ مَحْصُودَةٌ، وَقَدْ مَضَتْ أُصُولٌ نَحْنُ فُرُوعُهَا، فَمَا بَقَاءُ فَرْع بَعْدَ ذَهَابِ أَصْلِهِ!,Nothing more is added to his eating unless it reduces what was there before. No mark appears for him unless a mark disappears. Nothing new comes into being unless the new becomes old. No new crop comes up unless a crop has been reaped. Those roots are gone whose off-shoots we are. How can an off-shoot live after the departure of its root?
منها: [في ذمّ البدعة],Part of the same sermon: on Innovation (bid’a):.
وَمَا أُحْدِثَتْ بِدْعَةٌ إِلا تُرِكَ بِهَا سُنةٌ، فَاتقُوا الْبِدَعَ، والْزَمُوا الْمَهْيَعَ، إِن عَوَازِمَ الامُورِ أَفْضَلُهَا، وَإِن مُحْدِثَاتِهَا شِرَارُهَا.,"No innovation is introduced unless one Sunnah is forsaken, keep away from innovations and stick to the broad road. Surely the old tested ways are he best and the innovated ones are bad."
ومن كلام له (عليه السلام) وقد استشاره عمر بن الخطاب في الشخوص لقتال الفرس بنفسه,Delivered When Umar Ibn al-Khattab Consulted Imam Ali Ibn Abu Talib about Taking Part in the Battle of Then Persia.
إِن هذَا الامْرَ لَمْ يَكُنْ نَصْرُهُ وَلاَ خِذْلاَنُهُ بِكَثْرَة وَلاَ بِقِلة، وَهُوَ دِينُ اللهِ الذِي أَظْهَرَهُ، وَجُنْدُهُ الذِي أَعَدهُ وَأَمَدهُ، حَتى بَلَغَ مَا بَلَغَ، وَطَلَعَ حَيْثُ طَلَعَ، وَنَحْنُ عَلَى مَوْعُود مِنَ اللهِ، وَاللهُ مُنْجِزٌ وَعْدَهُ، وَنَاصِرٌ جُنْدَهُ.,"Victory or defeat is not dependent on the small or the large number of forces. It is Allah’s religion which He has raised above all faiths and His army which He has mobilized and extended, till it has reached the point where it stands now and has arrived its present positions. We hold a promise from Allah and He will fulfil His promise and support His army."
وَمَكَانُ الْقَيمِ بِالامْرِ مَكَانُ النظَامِ مِنَ الْخَرَزِ يَجْمَعُهُ وَيَضُمهُ: فَإِنِ انْقَطَعَ النظَامُ تَفَرقَ وَذَهَبَ، ثُم لَمْ يَجْتَمِعُ بِحَذَافِيرِهِ أَبَداً. وَالْعَرَبُ الْيَومَ وَإِنْ كَانُوا قَلِيلاً، فَهُمْ كَثِيرُونَ بَالاسْلاَمِ، عَزِيزُونَ بَالاجْتماعِ!,"The status of the head of government is that of the thread for beads, as it connects them and keeps them together. If the thread is broken, they will disperse and be lost and will never come together again. The Arabs today, even though small in number are big because of Islam and strong because of unity."
فَكُنْ قُطْباً، وَاسْتَدِرِ الرحَا بِالْعَرَبِ، وَأَصْلِهِمْ دُونَكَ نَارَ الْحَرْبِ، فَإِنكَ إِنْ شَخَصْتَ مِنْ هذِهِ الاَرْضِ انْتَقَضَتْ عَلَيْكَ الْعَرَبُ مِنْ أَطْرَافِهَا وَأَقْطَارِهَا، حَتى يَكُونَ مَا تَدَعُ وَرَاءَكَ مِنَ الْعَوْرَاتِ أَهَم إِلَيْكَ مِما بَيْنَ يَدَيْكَ.,You should remain like the axis for them and rotate the mill (of government) with (the help of) the Arabs and be their root. Avoid battle because if you leave this place the Arabs will attack you from all sides and directions till the unguarded places left behind by you will become more important than those before you.
إِن الاَعَاجِمَ إِنْ يَنْظُرُوا إِلَيْكَ غَداً يَقُولُوا: هذا أَصْلُ الْعَرَبِ، فَإِذَا اقْتَطَعْتُمُوهُ اسْتَرَحْتُمْ، فَيْكُونُ ذلِكَ أَشَد لِكَلَبِهِمْ عَلَيْكَ، وَطَمَعِهِمْ فِيكَ.,"If the Persians see you tomorrow they will say, “He is the root (chief) of Arabia. If we do away with him we will be in peace. In this way this will heighten their eagerness against you and their keenness to aim at you."
فَأَما مَا ذَكَرْتَ مِنْ مَسِيرِ الْقَوْمِ إِلَى قِتَالِ المُسْلِمِينَ، فَإِن اللهَ سُبْحَانَهُ هُوَ أَكْرَهُ لِمَسِيرِهِمْ مِنْكَ، وَهُوَ أَقْدَرُ عَلَى تَغْيِيرِ مَا يَكْرَهُ. وَأَما مَا ذَكَرْتَ مِنْ عَدَدِهِمْ، فَإِنا لَمْ نَكُنْ نُقَاتِلُ فِيَما مَضَى بِالْكَثْرَةِ، وَإِنمَا كُنا نُقَاتِلُ بِالنصْرِ وَالْمَعُونَةِ!,"You say that they have set out to fight against the Muslims. Well, Allah detests their setting out more than you do and He is more capable of preventing what He detests. As regarding your idea about their (large) number, in the past we did not fight on the strength of large numbers but we fought on the basis of Allah’s support and assistance.”"
ومن خطبة له (عليه السلام) [الغاية من البعثة],The Purpose of the Deputation of the Holy Prophet and the Condition of the Time When People Will Go Against the Holy Quran :.
فَبَعَثَ اللهُ مُحَمداً بِالْحَق لِيُخْرِجَ عِبَادَهُ مِنْ عِبَادَةِ الاوْثَانِ إِلَى عِبَادَتِهِ، وَمِنْ طَاعَةِ الشيْطَانِ إِلَى طَاعَتِهِ، بِقُرْآن قَدْ بَينَهُ وَأَحْكَمَهُ، لِيَعْلَمَ الْعِبَادُ رَبهُمْ إِذْ جَهِلُوهُ، وَلِيُقِروا بِهِ بَعْدَ إِذْ جَحَدُوهُ، وَلِيُثْبِتُوهُ بَعْدَ إِذْ أَنْكَرُوهُ.,"Allah deputed Muhammad with Truth so that he may take out His people from the worship of idols towards His worship and from obeying Satan towards obeying Him and sent him with the Holy Quran which He explained and made strong, in order that the people may know their Sustainer (Allah) since they were ignorant of Him, may acknowledge Him since they were denying Him and accept Him since they were refusing (to believe in) Him."
فَتَجَلى سُبْحَانَهُ لَهُمْ فِي كِتَابِهِ مِنْ غَيْرِ أَنْ يَكُونُوا رَأَوْهُ، بِمَا أَرَاهُمْ مِنْ قُدْرَتِهِ، وَخَوفَهُمْ مِنْ سَطْوَتِهِ، وَكَيْفَ مَحَقَ مَنْ مَحَقَ بِالْمَثُلاَتِ، وَاحْتَصَدَ مَنِ احْتَصَدَ بِالنقِمَاتِ!,"Because He the Glorified One, revealed Himself to them through His Book without their having seen Him, by means of what He showed them out of His might and made them fear His sway. How He destroyed those whom He wished to destroy through His chastisement and ruined those whom He wished to ruin through His retribution!"
[الزمان المقبل],On the Future
وَإِنهُ سَيَأْتي عَلَيْكُمْ مِنْ بَعْدِي زَمَانٌ لَيْسَ فِيهِ شَيْءٌ أَخْفَى مِنَ الْحَق، وَلاَ أَظْهَرَ مِنَ الْبَاطِلِ، وَلاَ أَكْثَرَ مِنَ الْكَذِبِ عَلَى اللهِ وَرَسُولِهِ،,"Certainly, a time will come upon you after me when nothing will be more concealed than rightfulness, nothing more apparent than wrongfulness – and nothing more current than untruth against Allah and His Prophet."
وَلَيْسَ عِنْدَ أَهْلِ ذلِكَ الزمَانِ سِلْعَةٌ أَبْوَرَ مِنَ الْكِتَابِ إِذَا تُلِيَ حَق تِلاَوَتِهِ، وَلاَ أَنْفَقَ مِنْهُ إِذَا حُرفَ عَنْ مَوَاضِعِهِ، وَلاَ فِي الْبِلاَدِ شَيءٌ أنْكَرَ مِنَ الْمَعْرُوفِ، وَلاَ أَعْرَفَ مِنَ المُنكَرِ!,"For the people of this period nothing will be more valueless than the Holy Quran being recited as it ought to be recited, nor anything more valuable than the Holy Quran being misplaced from its status. And in the towns nothing will be more hated than virtue, nor anything more acceptable than vice."
فَقَدْ نَبَذَ الْكِتَابَ حَمَلَتُهُ، وَتَنَاسَاهُ حَفَظَتُهُ; فَالْكِتَابُ يَوْمَئِذ وَأَهْلُهُ مَنْفِيانِ طَرِيَدانِ، وَصَاحِبَانِ مُصْطَحِبَانِ فِي طَرِيق وَاحِد لاَ يُؤْوِيهِمَا مُؤْو;,"The holders of the book will throw it away and those who memorize it will forget it. In these days the Holy Quran and its people will be exiled and expelled. They will be companions keeping together on one path, but no one will offer them asylum."
فَالْكِتَابُ وَأَهْلُهُ فِي ذلِكَ الزمَانِ فِي الناسِ وَلَيْسَا فِيهِمْ، وَمَعَهُمْ وَلَيْسَا مَعَهُمْ! لان الضلاَلَةَ لاَ تُوَافِقُ الْهُدَى، وَإِنِ اجْتَمَعَا، فَاجْتَمَعَ الْقَوْمُ عَلَى الْفُرْقَةِ، وَافْتَرَقُوا عَنِ الْجَمَاعَةِ، كَأَنهُمْ أَئِمةُ الْكِتَابِ وَلَيْسَ الْكِتَابُ إِمَامَهُمْ،,"Consequently at this time the Holy Quran and its people will be among the people but not among them, will be with them but not with them because misguidance cannot accord with guidance even though they may be together. The people will have united on division and will, therefore, have cut away from the community, as though they were the leaders of the Holy Quran and not the Holy Quran their leader."
فَلَمْ يَبْقَ عِنْدَهُمْ مِنْهُ إِلا اسْمُهُ، وَلاَ يَعْرِفُونَ إِلا خَطهُ وَزَبْرَهُ، وَمِنْ قَبْلُ مَا مَثلُوا بِالصالِحِينَ كُل مُثْلَة، وَسَموْا صِدْقَهُمْ عَلَى اللهِ فِرْيَةً، وَجَعَلُوا فِي الْحَسَنَةِ العُقُوبةَ السيئَةَ.,"Nothing of it will be left with them except its name and they will know nothing save its writing and its words. Before that, they will inflict hardships on the virtuous, naming the latter’s truthful views about Allah false allegations and enforcing for virtues the punishment of the vice."
وَإِنمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِطُولِ آمَالِهِمْ وَتَغَيبِ آجَالِهِمْ، حَتى نَزَلَ بِهِمُ الْمَوْعُودُ الذِي تُرَد عَنْهُ الْمَعْذِرَةُ، وَتُرْفَعُ عَنْهُ التوْبَةُ، وَتَحُل مَعَهُ الْقَارِعَةُ وَالنقْمَةُ.,"Those before you passed away because of the lengthening of their desires and the forgetting of their death, till that promised event befell them about which excuses are turned down, repentance is denied and punishment and retribution is inflicted."
أَيهَا الناسُ، إِنهُ مَنِ اسْتَنْصَحَ اللهَ وُفقَ، وَمَنِ اتخَذَ قَوْلَهُ دَلِيلاً هُدِيَ (لِلتَي هِيَ أَقْوَمُ); فَإِن جَارَ اللهِ آمِنٌ، وَعَدُوهُ خَائِفٌ،,O people! He who seeks counsel from Allah secures guidance and he who adopts His word as guide is led towards what is more straight because Allah’s lover feels secure and His opponent feels afraid.
وَإِنهُ لاَ يَنْبَغِي لِمَنْ عَرَفَ عَظَمَةَ اللهِ أَنْ يَتَعَظمَ، فَإِن رِفْعَةَ الذِينَ يَعْلَمُونَ مَا عَظَمَتُهُ أَنْ يَتَوَاضَعُوا لَهُ، وَسَلاَمَةَ الذِينَ يَعْلَمُونَ مَا قُدْرَتُهُ أَنْ يَسْتَسْلِمُوا لَهُ، فَلاَ تَنْفِرُوا مِنَ الْحَق نِفَارَ الصحِيحِ مِنَ الاجْرَبِ، وَالْبَارِي مِنْ ذِي السقَمِ.,"It does not behoove one who knows His greatness to assume greatness, but the greatness of those who know His greatness is that they should know before Him and the safety for those who know what His power is lies in submitting to Him. Do not be scared away from the truth like the scaring of the healthy from the scabbed person, or the sound person from the sick."
وَاعْلَمُوا أَنكُمْ لَنْ تَعْرِفُوا الرشْدَ حَتى تَعْرِفُوا الذِي تَرَكَهُ، وَلَنْ تَأْخُذُوا بِمَيثَاقِ الْكِتَابِ حَتى تَعْرِفُوا الذِي نَقَضَهُ، وَلَنْ تَمَسكُوا بِهِ حَتى تَعْرِفُوا الذَي نَبَذَهُ;,"You should know that you will never know guidance unless you know who has abandoned it, you will never abide by the pledges of the Holy Quran unless you know who has broken them and will never cling to it unless you know who has forsaken it."
فَالْـتَمِسُوا ذلِكَ مِنْ عِنْدِ أَهْلِهِ، فَإِنهُمْ عَيْشُ الْعِلْمِ، وَمَوْتُ الْجَهْلِ، هُمْ الذِينَ يُخْبِرُكُمْ حُكْمُهُمْ عَنْ عِلْمِهِمْ، وَصمْتُهُمْ عَنْ مَنْطِقِهِمْ، وَظَاهِرُهُمْ عَنْ بَاطِنِهِمْ، لاَ يُخَالِفُونَ الدينَ وَلاَ يَخْتَلِفُونَ فِيهِ، فَهُوَ بَيْنَهُمْ شَاهِدٌ صَادِقٌ، وَصَامِتٌ نَاطِقٌ.,"Seek these things from those who own them because they are the life spring of knowledge and death of ignorance. They are the people whose commands will disclose to you their (extent of) knowledge, their silence will disclose their (capacity of) speaking and their outer appearance will disclose their inner self. They do not go against religion and do not differ from one other about it, while it is among them a truthful witness and a silent speaker."
ومن خطبة له (عليه السلام) [في ذكر أهل البصرة],About Talhah and az-Zubayr and the People of Basra
كُل وَاحِد مِنْهُمَا يَرْجُو الامْرَ لَهُ، وَيَعْطِفُهُ عَلَيْهِ دُونَ صَاحِبِهِ، لاَ يَمُتانِ إِلَى اللهِ بِحَبْل، وَلاَ يَمُدانِ إِلَيْهِ بَسَبَب. كُل واحِد مِنْهُمَا حَامِلُ ضَب لِصَاحِبِهِ، وَعَما قَلِيل يُكْشَفُ قِنَاعُهُ بِهِ!,Both of these men (Talhah and az-Zubayr) wish the Caliphate for himself and is drawing towards himself as against the other fellow. They do not employ any connection for getting access to Allah nor proceed towards Him through any means. Both of them bear malice against the other. Shortly his veil over it will be uncovered.
وَاللهِ لَئِنْ أَصَابُوا الذِي يُرِيدُونَ لَيَنْتَزِعَن هذَا نَفْسَ هذَا، وَلَيَأْتِيَن هذَا عَلَى هذَا، قَدْ قَامَتِ الْفِئَةُ الْبَاغِيَةُ، فَأَيْنَ الْـمُحْتَسِبُونَ ؟! قَدْ سُنتْ لَهُمُ السنَنُ، وَقُدمَ لَهُمُ الْخَبَرُ، وَلِكُل ضَلة عِلةٌ، وَلِكُل نَاكِث شُبْهِةٌ. وَاللهِ لاَ أَكُونُ كَمُسْتَمِعِ اللدْمِ، يَسْمَعُ الناعِيَ، وَيَحْضُرُ الْبَاكِيَ، ثُم لاَ يَعْتَبِرُ!,"But Allah, if they achieve what they aim at, one of them will kill the other and one will finish the other. The rebellious party has stood u, p. Where are the seekers of virtue; for the paths have already been determined and they have been given thenews. For every misguidance there is a cause and for every break of pledge there is a misrepresentation. By Allah, I shall not be like him who listens to the voice of mourning, hears the man who brings news of death and also visits themourner yet does not take lesson."
ومن كلامه(عليه السلام) قبل موته,Before His Passing Away (Last Will)
أَيهَا الناسُ، كُل امْرِىء لاَق بِمَا يَفِر مِنْهُ فِي فِرَارِهِ، وَالاجَلُ مَسَاقُ النفْسِ، وَالْهَرَبُ مِنْهُ مُوَافَاتُهُ. كَمْ أَطْرَدْتُ الاَيامَ أَبْحَثُهَا عَنْ مَكْنُونِ هذَا الاَمْرِ، فَأَبَى اللهُ إِلا إِخْفَاءَهُ، هَيْهَاتَ! عِلْمٌ مَخْزُونٌ!,"O people! Everyone has to meet what he wishes to avoid by running away. Death is the place to which life is driving. To run away from it means to catch it. How many days did I spent in searching for the secret of this matter, but Allah did not allow save its concealment. Alas! It is a treasured knowledge."
أَما وَصِيتِي: فَاللهَ لاَ تُشْرِكُوا بِهِ شَيْئاً، وَمُحَمداً فَلاَ تُضَيعُوا سُنتَهُ، أَقِيمُوا هذَيْن الْعَمُودَيْنِ، وَأَوْقِدُوا هذَيْنِ الْمِصْبَاحَيْنِ، وَخَلاَكُمْ ذَم مَالَمْ تَشْرُدُوا، حُملَ كُل امْرِىء مَجْهُودَهُ، وَخُففَ عَنِ الْجَهَلَةِ، رَب رَحِيمٌ، وَدِينٌ قَوِيمٌ، وَإِمَامٌ عَلِيمٌ.,"As for my last will, it is that concerning Allah, do not believe in a partner for Him and concerning Muhammad, do not disregard his Sunnah. Keep these two pillars and burn these two lamps. Till you are not divided, no evil will come to you. Everyone of you has to bear his own burden. It has been kept light for the ignorant. Allah is Merciful. Faith is straight. The leader (Prophet []) is the holder of knowledge."
أَنَا بِالامْسِ صَاحِبُكُمْ، وَأَنَا الْيَوْمَ عِبْرَةٌ لَكُمْ، وَغَداً مُفَارِقُكُمْ! غَفَرَ اللهُ لي وَلَكُمْ! إِنْ تَثْبُتِ الْوَطْأَةُ فِي هذِهِ الْمَزَلةِ فَذَاكَ، وَإِنْ تَدْحَضِ الْقَدَمُ فَإِنا كُنا فِي أَفْيَاءِ أَغْصَان، وَمَهَاب رِيَاح، وَتَحْتَ ظِل غَمَام، اضْمَحَل فِي الْجَو مُتَلَفقُهَا، وَعَفَا في الارْضِ مَخَطهَا.,"Yesterday I was with you; today I have become the object of a lesson for you, and tomorrow I shall leave you. Allah may forgive me and you. If the foot remains firm in this slippery place, well and good. But if the foot slips, This is so because we are under the shade of branches, the passing of the winds and the canopy of the clouds whose layers are dispersed in the sky and whose traces disappeared in the earth."
وَإِنمَا كُنْتُ جَاراً جَاوَرَكُمْ بَدَنِي أَياماً، وَسَتُعْقَبُونَ مِني جُثةً خَلاَءً : سَاكِنَةً بَعْدَ حَرَاك، وَصَامِتَةً بَعْدَ نُطْق لِيَعِظْكُمْ هُدُوي، وَخُفُوتُ إِطْرَاقِي، وَسُكُونُ أَطْرَافِي، فَإِنهُ أَوْعَظُ لَلْمُعْتَبِرِينَ مِنَ الْمَنْطِقِ الْبَلِيغِ وَالْقَوْلِ الْمَسْمُوعِ.,"I was your neighbor. My body kept you company for some days and shortly you will find just an empty body of mine which will be stationary after (all its) movement and silent after speech so that my calmness, the closing of my eyes and the stillness of my limbs may provide you counsel because it is more of a counsel for those who learn a lesson (from it) than eloquent speech and a ready word."
وَدَاعِيكُم وَدَاعُ امْرِىء مُرْصِد لِلتلاَقِي! غَداً تَرَوْنَ أَيامِي، وَيُكْشَفُ لَكُمْ عَنْ سَرَائِرِي، وَتَعْرِفُونَنِي بَعْدَ خُلُو مَكَانِي وَقِيَامِ غَيْرِي مَقَامِي.,"I am departing from you like one who is eager to meet (someone). Tomorrow you will look at my days, then my inner side will be disclosed to you and you will understand me after the vacation of my place and its occupation by someone else."
ومن خطبة له (عليه السلام) يومي فيها إلى الملاحم,About Future Events and Some Activities of the Hypocrites
وَأَخَذُوا يَمِيناً وَشِمَالاً ظَعْنَاً فِي مَسَالِكَ الْغَي، وَتَرْكاً لِمَذَاهِبِ الرشْدِ، فَلاَ تَسْتَعْجِلُوا مَا هُوَ كَائِنٌ مُرْصَدٌ، وَلاَ تَسْتَبْطِئُوا مَا يَجِيءُ بِهِ الْغَدُ، فَكَمْ مِنْ مُسْتَعْجِل بِمَا إِنْ أَدْركَهُ وَد أَنهُ لَمْ يُدْرِكْهُ، وَمَا أَقْرَبَ الْيَوْمَ مِنْ تَبَاشِيرِ غَد!,"They took to the right and the left piercing through to the ways of evil and leaving the paths of guidance. Do not make haste for a matter which is to happen and is awaited and do not wish for delay in what the morrow is to bring for you. For, how many people make haste for a matter, but when they get it they begin to wish they had not got it. How near is today to the dawning of tomorrow."
يَاقَوْمِ، هذَا إِبانُ وُرُودِ كُل مَوْعُود، وَدُنُو مِنْ طَلْعَةِ مَا لاَ تَعْرِفُونَ، أَلاَ وَإِن مَنْ أَدْرَكَهَا مِنا يَسْرِي فِيهَا بِسِرَاج مُنِير، وَيَحْذُوفِيهَا عَلَى مِثَالِ الصالِحِينَ، لِيَحُل فِيهَا رِبْقاً، وَيُعْتِقَ رِقّاً، وَيَصْدَعَ شَعْباً، وَيَشْعَبَ صَدْعاً، فِي سُتْرَة عَنِ الناسِ لاَ يُبْصِرُ الْقَائِفُ أَثَرَهُ وَلَوْ تَابَعَ نَظَرَهُ.,"O my people, this is the time for the occurrence of every promised event and the approach of things which you do not know. Whoever from among us will be during these days will move through them with a burning lamp and will tread on the footsteps of the virtuous, in order to unfasten knots, to free slates, to divide the united and to unite the divided. He will be in concealment from people. The stalker will not find his footprints even though he pursues with his eye."
ثُم لَيُشْحَذَن فِيهَا قَوْمٌ شَحْذَ الْقَيْنِ النصْلَ تُجْلَى بِالتنْزِيلِ أَبْصَارُهُمْ، وَيُرْمَى بِالتفْسِيرِ فِي مَسَامِعِهمْ، وَيُغْبَقُونَ كَأْسَ الْحِكْمَةِ بَعْدَ الصبُوحِ !,"Then a group of people will be sharpened like the sharpening of swords by the blacksmith. Their sight will be brightened by revelation, the (delicacies of) commentary will be put in their ears and they will be given drinks of wisdom, morning and evening."
منها: [في الضلال],Part of the same sermon:
وَطَالَ الامَدُ بِهِمْ لِيَسْتَكْمِلُوا الْخِزْيَ، وَيَسْتَوْجِبُوا الْغِيَرَ ; حَتى إِذَا اخْلَوْلَقَ الاجَلُ، وَاسْتَرَاحَ قَوْمٌ إِلَى الْفِتَنِ، وَأَشَالُوا عَنْ لَقَاحِ حَرْبِهِمْ، لَمْ يَمُنوا عَلَى اللهِ بِالصبْرِ، وَلَمْ يَسْتَعْظِمُوا بَذْلَ أَنْفُسِهِمْ فِي الْحَق;,"Their period became long in order that they might complete (their status of) disgrace and deserve vicissitudes, till the end of the period was reached and a group of people turned towards mischief and picked up their arms for fighting. The virtuous did not show any obligation to Allah but calmly endured and did not feel elated for having engaged themselves in truthfulness."
حَتى إِذَا وَافَقَ وَارِدُ الْقَضَاءِ انْقِطَاعَ مُدةِ الْبَلاَءِ، حَمَلُوا بَصَائِرَهُمْ عَلَى أَسْيَافِهمْ، وَدَانُوا لِرَبهِمْ بَأَمْرِ وَاعِظِهِمْ; حَتى إِذَا قَبَضَ اللهُ رَسُولَهُ(صلى الله عليه وآله)، رَجَعَ قَوْمٌ عَلَى الاعْقَابَ، وَغَالَتْهُمُ السبُلُ، وَاتكَلُوا عَلَى الْوَلاَئِجِ،,"Eventually the period of trial came to an end according to what was ordained. Then they propagated their good views among others and sought nearness to Allah according to the command of their leader. When Allah took the Prophet (to himself) a group of men went back on their tracks. The ways (of misguidance) ruined them and they placed trust in deceitful intriguers,"
وَوَصَلُوا غَيْرَ الرحِمِ، وَهَجَرُوا السبَبَ الذِي أُمِرُوا بِمَوَدتِهِ، وَنَقَلُوا الْبِنَاءَ عَنْ رَص أَسَاسِهَ، فَبَنَوْهُ فِي غَيْرِ مَوْضِعِهِ. مَعَادِنُ كُل خَطِيئَة، وَأَبْوَابُ كُل ضَارِب فِي غَمْرَة، قَدْ مَارُوا فِي الْحَيْرَةِ، وَذَهَلُوا فِي السكْرَةِ، عَلَى سُنة مِنْ آلِ فِرْعَوْنَ: مِنْ مُنْقَطِع إِلَى الدنْيَا رَاكِن، أَوْ مُفَارِق لِلدينِ مُبَايِن.,"showed consideration to other than kinsmen, abandoned the kin whom they had been ordered to love and shifted the building from its strong foundation and built it in other than its (proper) place. They are the source of every shortcoming and the door of gropes in the dark. They were moving to and fro in amazement and lay intoxicated in the way of the people of the Pharaohs. They were either bent on this world and taking support on it or away from the fait and removed from it."
[وَأَحْمَدُ اللهَ] وَأَسْتَعِينُهُ عَلَى مَدَاحِرِ الشيْطَانِ وَمَزَاجِرِهِ، وَالاعْتِصَامِ مِنْ حَبَائِلِهِ وَمَخَاتِلِهِ. وَأَشْهَدُ أَن مُحَمداً عَبْدُهُ وَرَسُولُهُ، وَنَجِيبُهُ وَصَفْوَتُهُ، لاَ يُؤَازَى فَضْلُهُ، وَلاَ يُجْبَرُ فَقْدُهُ،,I praise Allah and seek His help from (what led to the ) punishment of Satan and his deceitful acts and (I seek His) protection from Satan’s traps and way-layings. I testify that there is no god but Allah and I testify that Muhammad is His slave and His Prophet – peace be upon him and his progeny – and his chosen and his selected one. Muhammad’s distinction cannot be paralleled nor can his loss be made good.
أَضَاءَتْ بِهِ الْبِلاَدُ بَعْدَ الضلاَلَةِ الْمُظْلِمَةِ، وَالْجَهَالَةِ الْغَالِبَةِ، وَالْجَفْوَةِ الْجَافِيَةِ، وَالناسُ يَسْتَحلونَ الْحَرِيمَ، وَيَسْتَذِلونَ الْحَكِيمَ، يَحْيَوْنَ عَلَى فَتْرَة، وَيَمُوتُونَ عَلَى كَفْرَةِ!,"Populated places were brightened through him when previously there was dark misguidance, overpowering ignorance and rude habits and people regarded unlawful as lawful, humiliated the man of wisdom, passed lives when there were no prophets and died as unbelievers."
ثُم إِنكُمْ مَعْشَرَ الْعَرَبِ أَغْرَاضُ بَلاَيَا قَدِ اقْتَرَبَتْ، فَاتقُوا سَكَرَاتِ النعْمَةِ، وَاحْذَرُوا بِوَائِقَ النقْمَةِ، وَتَثَبتُوا فِي قَتَامِ الْعِشْوَةِ، وَاعْوِجَاجِ الْفِتْنَةِ عِنْدَ طُلُوعِ جَنِينِهَا، وَظُهُورِ كَمِينِهَا، وَانْتِصَابِ قُطْبِهَا، وَمَدَارِ رَحَاهَا.,"You, O people of Arabia, will be victims of calamities which have come near. You should avoid the intoxication of wealth, fear the disasters of chastisement, keep steadfast in the darkness and crookedness of mischief when its hidden nature discloses itself, its secrets become manifest and its axis and the pivot of its rotation gain strength."
تَبْدَأُ فِي مَدَارِجَ خَفِية، وَتَؤُولُ إِلَى فَظَاعَة جَلِية، شِبَابُهَا كَشِبَابِ الْغُلاَمِ، وَآثَارُهَا كَآثَارِ السلاَمِ، يَتَوَارَثُهَا الظلَمَةُ بالْعُهُودِ!,It begins in imperceptible stages but develops into great hideousness. Its youth is like the youth of an adolescent and its marks are like the marks of beating by stone. Oppressors inherit it by (mutual) agreement.
أَولُهُمْ قَائِدٌ لاِخِرِهِمْ، وَآخِرُهُمْ مُقْتَد بأَولِهِمْ، يَتَنَافَسُونَ في دُنْيا دَنِية، وَيَتَكَالَبُونَ عَلى جِيفَة مُرِيحَة، وَعَنْ قَلِيل يَتَبَرأُ التابِعُ مِنَ الْمَتْبُوعِ، وَالْقَائِدُ مِنَ الْمَقُودِ، فَيَتَزَايَلُونَ بِالْبِغْضَاءِ، وَيَتَلاَعَنُونَ عِنْدَ اللقَاءِ.,The first of them serves as a leader for the latter one and the latter one follows the first one. They vie with each other in (the matter of) this lowly world and leap over this stinking carcass. Shortly the follower will denounce his connection with the leader and the leader with the follower. They will disunite on account of mutual and curse one another when they meet.
ثُم يَأْتِي بَعْدَ ذلِكَ طَالِعُ الْفِتْنَةِ الرجُوفِ، وَالْقَاصِمَةِ الزحُوفِ، فَتَزِيغُ قُلُوبٌ بَعْدَ اسْتِقَامَة، وَتَضِل رِجَالٌ بَعْدَ سَلاَمَة، وَتَخْتَلِفُ الاَهْوَاءُ عِنْدَ هُجُومِهَا، وَتَلْتَبِسُ الاْرَاءُ عِنْدَ نُجُومِهَا،,"Then after this there will appear another arouser of mischief who will destroy ruined things. The heart will become wavering after being normal, men will be misled after safety, desires will multiply and become diversified and views will become confused."
مَنْ أَشْرَفَ لَهَا قَصَمَتْهُ، وَمَنْ سَعَى فِيهَا حَطَمَتْهُ، يَتَكَادَمُونَ فِيهَا تَكَادُمَ الْحُمُرِ فِي الْعَانَةِ ! قَدِ اضْطَرَبَ مَعْقُودُ الْحَبْلِ، وَعَمِيَ وَجْهُ الامْرِ،,Whoever proceeds towards this mischief will be ruined and whoever strives for it will be annihilated. They will be biting each other during it as the wild asses bite each other in the herd. The coils of the rope will be disturbed and the face of affairs will be blinded.
تَغِيضُ فِيهَا الْحِكْمَةُ، وَتَنْطِقُ فِيهَا الظلَمَةُ، وَتَدُق أَهْلَ الْبَدْوِ بِمِسْحَلِهَا، وَتَرُضهُمْ بِكَلْكَلِهَا ! يَضِيعُ فِي غُبَارِهَا الْوُحْدَانُ، وَيَهْلِكُ فِي طَرِيقِهَا الركْبَانُ،,During it sagacity will be on the ebb and the oppressors will (get the opportunity to) speak. Themischief will smash the Bedouins with its hammers and crush them with its chest. In its dust the single marchers will be lost and in its way the horsemen will be destroyed.
تَرِدُ بِمُر الْقَضَاءِ، وَتَحْلُبُ عَبِيطَ الدمَاءِ، وَتَثْلِمُ مَنَارَ الدينَ، وَتَنْقُضُ عَقْدَ الْيَقِينِ، يَهْرُبُ مِنْهَا الاكْياسُ، وَيُدَبرُهَا الارْجَاسُ، مِرْعَادٌ مِبْرَاقٌ، كَاشِفَةٌ عَنْ سَاق! تُقْطَعُ فِيهَا الاَرْحَامُ، وَيُفَارَقُ عَلَيْهَا الاِسْلاَمُ! بَرِيهَا سَقِيمٌ، وَظَاعِنُهَا مُقِيمٌ!,It will approach with the bitterness of destiny and will give pure blood (instead of milk). It will breach the minarets of faith and shatter the ties of firm belief. The wise will run away from it while the wicked will foster it. It will thunder and flash (like lightning). It will create a severe disaster. In it kinship will be forsaken and Islam will be abandoned. He who declaims it will also be affected by it and he who flees from it will (be forced to) stay in it.
منها: بَيْنَ قَتِيل مَطْلُول، وَخَائِف مُسْتَجِير، يَخْتِلُونَ بِعَقْدِ الاَيمَانِ وَبِغُرُورِ الايمَانِ; فَلاَ تَكُونُوا أَنْصَابَ الْفِتَنِ، وَأَعْلاَمَ الْبِدَعِ، وَالْزَمُوا مَا عُقِدَ عَلَيْهِ حَبْلُ الْجَمَاعَةِ، وَبُنِيَتْ عَلَيْهِ أَرْكَانُ الطاعَةِ،,Part of the same sermon: Among them some will be un-avenged martyrs and some will be stricken with fear and seek protection. They will be deceived by pledges and fraudulent belief. You should not become landmarks of mischief and signs of innovations but should adhere to that on which the rope of the community has been wound and on which the pillars of obedience have been founded.
وَاقْدَمُوا عَلَى اللهِ مَظْلُومِينَ، وَلاَ تَقْدَمُوا عَلَيْهِ ظَالِمِينَ، وَاتقُوا مَدَارِجَ الشيْطَانِ وَمَهَابِطَ الْعُدْوَانِ، وَلاَ تُدْخِلُوا بُطُونَكُمْ لُعَقَ الْحَرَامِ، فَإِنكُمْ بِعَيْنِ مَنْ حَرمَ عَلَيْكُم الْمَعْصِيَةَ، وَسَهلَ لَكُمْ سُبُلَ الطاعَةِ.,Proceed towards Allah as oppressed and do not proceed to Him as oppressors. Avoid the paths of Satan and the places of rebellion. Do not put in your bellies unlawful morsels because you are facing the One Who has made disobedience unlawful for you and made the path of obedience easy for you.
ومن خطبة له (عليه السلام) [في صفات الله جل جلاله، وصفات أئمة الدين],About the greatness and the attributes of Allah
الْحَمْدُ لله الدال عَلَى وُجُودِهِ بِخَلْقِهِ، وَبِمُحْدَثِ خَلْقِهِ عَلَى أَزَلِيته، وَبِاشْتِبَاهِهِمْ عَلَى أَنْ لاَ شَبَهَ لَهُ. لاَ تَسْتَلِمُهُ الْمَشَاعِرُ، وَلاَ تَحْجُبُهُ السوَاتِرُ، لاِفْتِرَاِق الصانِعِ وَالْمَصْنُوعِ، وَالْحَاد وَالْـمَحْدُودِ، وَالرب وَالْمَرْبُوبِ.,"Praise be to Allah Who is proof of His existence through His creation, of His being external through the newness of His creation and through their mutual similarities of the fact that nothing is similar to Him. Senses cannot touch Him and curtains cannot veil Him because of the difference between the maker and the made, the Limiter and the limited and the Sustainer and the sustained."
الاحَدُ لاَ بِتَأْوِيلِ عَدَد، وَالْخَالِقُ لاَ بِمَعْنَى حَرَكَة وَنَصَب، وَالسمِيعُ لاَ بِأَدَاة، وَالْبَصِيرُ لاَ بِتَفْرِيقِ آلَة، وَالشاهِدُ لاَبِمُمَاسه، وَالْبَائِنُ لاَبِتَرَاخِي مَسَافَة، وَالظّاهِرُ لاَبِرُؤيَة، وَالْبَاطِنُ لاَ بِلَطَافَة.,"He is One but not by the first in counting, is Creator but not through activity or labor, is Hearer but not by means of any physical organ, is Looker but not by a stretching of eyelids, is Witness but not by nearness, is Distinct but not by measurement of distances, is Manifest but not by seeing and is Hidden but not by subtlety (of body)."
بَانَ مِنَ الاشْيَاءِ بَالْقَهْرِ لَهَا، وَالْقُدْرَةِ عَلَيْهَا، وَبَانَتِ الاشْيَاءُ مِنْهُ بَالْخُضُوعِ لَهُ، وَالرجُوعِ إِلَيْهِ. مَنْ وَصَفَهُ فَقَدْ حَدهُ، وَمَنْ حَدهُ فَقَدْ عَدهُ، وَمَنْ عَدهُ فَقَدْ أَبْطَلَ أَزَلَهُ، وَمَنْ قَالَ: كَيْفَ، فَقَدِ اسْتَوْصَفَهُ، وَمَنْ قَالَ: أَيْنَ، فَقَدْ حَيزَهُ. عَالِمٌ إِذْ لاَ مَعْلُومٌ، وَرَب إِذْ لاَ مَرْبُوبٌ، وَقَادِرٌ إِذْ لاَ مَقْدُورٌ.,"He is Distinct from things because He overpowers them and exercises might over them, while things are distinct from Him because of their subjugation to Him and their turning towards Him. He who describes Him limits Him. He who limits Him numbers Him. He who numbers Him rejects His eternity. He who asks “How?” seeks a description for Him. He who asks “Where?” limits Him. He is the One Who knows everything. He is the Sustainer even though there be nothing to be sustained. He is the Powerful One even though there is nothing to be overpowered."
منها: [في أئمّة الدين],Part of the same sermon about the Divine leaders (Imams)
فَقَدْ طَلَعَ طَالِعٌ، وَلَمَعَ لاَ مِعٌ، وَلاَحَ لاَئِحٌ، وَاعْتَدَلَ مَائِلٌ، وَاسْتَبْدَلَ اللهُ بِقَوْم قَوْماً، وَبِيَوم يَوْماً، وَانْتَظَرْنَا الْغِيَرَ انْتِظَارَ الْـمُجْدِبِ الْمَطَرَ.,"The riser has risen, the sparkler has sparkled, the what appears has appeared and the curved has been straightened. Allah has replaced one people with another and one day with another. We awaited these changes as the famine-stricken await the rain."
وَإِنمَا الاَئِمةُ قُوامُ اللهِ عَلَى خَلْقِهِ، وَعُرَفَاؤُهُ عَلَى عِبَادِهِ، لاَ يَدْخُلُ الْجَنةَ إِلا مَنْ عَرَفَهُمْ وَعَرَفُوهُ، وَلاَ يَدْخُلُ النارَ إِلا منْ أَنْكَرَهُمْ وَأَنْكَرُوهُ.,Certainly the Imams are the vicegerents of Allah over His creatures and they make the creatures know Allah. No one will enter Paradise except he who knows them and knows Him and no one will enter Hell except he who denies them and denies Him.
إِن اللهَ خَصكُمْ بَالاسْلاَمِ، وَاسْتَخْلَصَكُمْ لَهُ، وَذلِكَ لانهُ اسْمُ سَلاَمَة، وَجِمَاعُ كَرَامَة، اصْطَفَى اللهُ تَعَالَى مَنْهَجَهُ، وَبَينَ حُجَجَهُ، مِنْ ظَاهِرِ عِلْم، وَبَاطِنِ حِكَم،,"Allah, the most Glorified One, has distinguished you with Islam and has chosen you for it. This is so because it is the name of safety and the collection of honor. Allah, the most Glorified One, chose its way and disclosed its pleas through open knowledge and secret maxims."
لاَ تَفْنَى غَرَائِبُهُ، وَلاَ تَنْقَضِي عَجَائِبُهُ، فِيهِ مَرَابِيعُ النعَمِ، وَمَصَابِيحُ الظلَمِ، لاَ تُفْتَحُ الْخَيْرَاتُ إِلا بِمَفَاتِحِهِ، وَلاَ تُكْشَفُ الظلُمَاتُ إِلا بِمَصَابِحِهِ، قَدْ أَحْمَى حِمَاهُ، وَأَرْعَى مَرْعَاهُ، فِيهِ شِفَاءُ الْمُسْتَشْفِي، وَكِفَايَةُ الْمُكْتَفِي.,"Its (Holy Quran) wonders are not exhausted and its delicacies do not end. It contains blossoming bounties and lamps of darkness. (The doors of) virtues cannot be opened save with its keys, nor can gloom be dispelled save with its lamps. Allah has protected its inaccessible points (from enemies) and allowed grazing (to its followers) in its pastures. It contains cover (from the ailment of misguidance) for the seeker of cure and full support for the seeker of support."
وَهُوَ فِي مُهْلَة مِنَ اللهِ يَهْوِي مَعَ الْغَافِلِينَ، وَيَغْدُومَعَ الْمُذْنِبِينَ، بلاَ سَبِيل قَاصِد، وَلاَ إِمَام قَائِد.,"He has been allowed time by Allah. He is falling into error along with negligent persons and goes early in the morning with the sinners, without any road to lead or any Imam to guide."
منها: [في صفات الغافلين],Part of the same sermon:
حَتى إِذَا كَشَفَ لَهُمْ عَنْ جَزَاءِ مَعْصِيَتِهِمْ، وَاسْتَخْرَجَهُمْ مِنْ جَلاَبِيبِ غَفْلَتِهِمُ، استَقْبَلُوا مُدْبِراً، وَاسْتَدْبَرُوا مُقْبِلاً، فَلَمْ يَنْتَفِعُوا بَمَا أَدْرَكُوا منْ طَلِبَتِهِمْ، وَلاَ بِمَا قَضَوْا مِنْ وَطَرِهِمْ.,"At last, when Allah will make clear to them the reward for their sins and take them out from the veils of their neglectfulness, they will proceed to what they were running away from and run away from what they were proceeding to. They will not benefit from the wants they will satisfy or the desires they will fulfil."
إِني أُحَذرُكُمْ، وَنَفْسِي، هذِهِ الْمَنْزِلَةَ، فَلْيَنْتَفِعِ امْرُؤٌ بِنَفْسِهِ، فَإِنمَا الْبَصِيرُ مَنْ سَمِعَ فَتَفَكرَ، وَنَظَرَ فَأَبْصَرَ، وَانْتَفَعَ بِالْعِبَرِ، ثُم سَلَكَ جَدَداً وَاضِحاً يَتَجَنبُ فِيهِ الصرْعَةَ فِي الْمَهَاوِي، وَالضلاَلَ في الْمَغَاوِي، وَلاَ يُعِينُ عَلَى نَفْسِهِ الْغُوَاةَ بِتَعَسف فِي حَق، أَوْ تَحَرِيف في نُطْق، أَوْ تَخَوف مِنْ صِدْق.,"I warn you and my own self from this situation. A man should derive benefit from his own self. Certainly, prudent is he who hears and ponders over it, who sees and observes and who benefits from instructive material then treads on clear paths wherein he avoids falling into hollows and straying into pitfalls and does not assist those who misguide him by turning away from truthfulness, changing his words or fearing truth."
فَأَفِقْ أَيهَا السامِعُ مِنْ سَكْرَتِكَ، وَاسْتَيْقِظْ مَنْ غَفْلَتِكَ، وَاخْتَصِرْ مِنْ عَجَلَتِكَ، وَأَنْعِمِ الْفِكْرَ فِيَما جَاءَكَ عَلَى لِسَانِ النبِي الامي(صلى الله عليه وآله) مِما لاَ بُد مِنْهُ وَلاَ مَحِيصَ عَنْهُ، وَخَالِفْ مَنْ خَالَفَ ذلِكَ إِلَى غَيْرِهِ، وَدَعْهُ وَمَا رَضِيَ لِنَفْسِهِ،,"O my listener! Be cured from your intoxication, wake up from your slumber, decrease your hasty activity and ponder over what has come to you through the Holy Prophet, the Ummi which is inevitable and inescapable. You should turn away from him who opposes him and leave him and leave whatever he has adopted for himself."
وَضَعْ فَخْرَكَ، وَاحْطُطْ كِبْرَكَ، وَاذكُرْ قَبْرَكَ، فَإِن عَلَيْهِ مَمَركَ، وَكَمَا تَدِينُ تُدَانُ، وَكَمَا تَزْرَعُ تَحْصُدُ، وَمَا قَدمْتَ الْيَوْمَ تَقْدَمُ عَلَيْهِ غَداً، فَامْهَد لِقَدَمِكَ، وَقَدمْ لِيَوْمِكَ. فَالْحَذَرَ الْحَذَرَ أَيهَا الْمُسْتَمِعُ! وَالْجِد الْجِد أَيهَا الْغَافِلُ! (وَلاَ يُنَبئُكَ مِثْلُ خَبِير).,"Put off your vanity, drop your haughtiness and recall your grave because your way passes over it. You will be dealt with as you deal with others, you will reap what you sow and what you send today will meet you tomorrow. So provide for your future and send (some good deeds) for your day (of reckoning). Fear, fear, O listener! Act, act, O careless one! No one will warn you like him who knows."
إِن مِنْ عَزَائِمِ اللهِ فِي الذكْرِ الْحَكِيمِ، التِي عَلَيْهَا يُثِيبُ وَيُعَاقِبُ، وَلَهَا يَرْضَى وَيَسْخَطُ، أَنهُ لاَ يَنْفَعُ عَبْداً ـ وَإِنْ أَجْهَدَ نَفْسَهُ، وَأَخْلَصَ فِعْلَهُ ـ أَنْ يَخْرُجَ مِنَ الدنْيَا، لاَقِياً رَبهُ بِخَصْلَة مِنْ هذِهِ الْخِصَال لَمْ يَتُبْ مِنْهَا:,"One of the firm decisions of Allah in the Wise Reminder (Holy Quran) upon which He bestows reward or gives punishment and through which He likes or dislikes is that it will not benefit a man, even though he exerts himself and acts sincerely if he leaves this world to meet Allah with one of these acts without repenting,"
أَنْ يُشْرِكَ بِالله فِيَما افْتَرَضَ عَلَيْهِ مِنْ عِبَادَتِهِ، أَوْ يَشْفِيَ غَيْظَهُ بِهَلاَكِ نَفْسِهِ، أَوْ يُقِر بِأَمْر فَعَلَهُ غَيْرُهُ، أَوْ يَسْتَنْجِحَ حَاجَةً إِلَى الناسِ بِإِظْهَارِ بِدْعَة فِي دِينِهِ، أَوْ يَلْقَى الناسَ بِوَجْهَيْنِ، أَوْ يَمْشِيَ فِيهِمْ بِلِسَانَيْنِ. اعْقِلْ ذلِكَ فَإِن الْمِثْلَ دَلِيلٌ عَلَى شِبْهِهِ.,"namely that he believed in a partner with Allah during his obligatory worship, or appeased his own anger by killing an individual, or spoke about acts committed by others, or sought fulfillment of his needs from people by introducing an innovation in his religion, or met people with a double face, or moved among them with a double tongue. Understand this because an illustration is a guide for its like."
إِن الْبَهَائِمَ هَمهَا بُطُونُهَا، وَإِن السبَاعَ هَمهَا الْعُدْوَانُ عَلَى غَيْرِهَا، وَإِن النسَاءَ هَمهُن زِينَةُ الْحَيَاةِ الدنْيَا وَالْفَسَادُ فِيهَا; إِن الْمُؤْمِنِينَ مُسْتَكِينُونَ، إِن الْمُؤْمِنينَ مُشْفِقُونَ، إِن الْمُؤْمِنينَ خَائِفُونَ.,"Beasts are concerned with their bellies. Carnivores are concerned with assaulting others. Women are concerned with the adornments of this ignoble life and the creation of mischief herein. (On the other hand) believers are humble, believers are admonishers and believers are afraid (of Allah)."
ومن خطبة له (عليه السلام) [يذكر فيها فضائل أهل البيت(عليهم السلام)],About Ahl al-Bayt and their Opponents
وَنَاظِرُ قَلْبِ اللبِيبِ بِهِ يُبْصِرُ أَمَدَهُ، وَيَعْرِفُ غَوْرَهُ وَنَجْدَهُ. دَاع دَعَا، وَرَاع رَعَى، فَاسْتَجِيبُوا لِلداعِي، وَاتبِعُوا الراعِيَ. قَدْ خَاضُوا بِحَارَ الْفِتَنِ، وَأَخَذُوا بِالْبِدَعِ دُونَ السنَنِ، وَأَرَزَ الْمُؤْمِنُونَ، وَنَطَقَ الضالونَ الْمُكَذبُونَ.,"He who has an intelligent mind looks to his goal. He knows his low road as well as his high road. The caller has called. The shepherd has tended (his flocks). So respond to the caller and follow the shepherd. Those who oppose have entered the oceans of disturbance and have taken to innovations instead of the Sunnah (the Prophet’s holy deeds, utterances and his unspoken approvals), while the believers have sunk down and the misguided and the liars are speaking."
نَحْنُ الشعَارُ وَالاصْحَابُ، وَالْخَزَنَةُ وَالابْوَابُ، [وَلاَ] تُؤْتَى الْبُيُوتُ إِلا مِنْ أَبْوَابِهَا، فَمَنْ أَتَاهَا مِنْ غَيْرِ أَبْوَابِهَا سُميَ سَارِقاً.,"We are the near ones, companions, treasure holders and doors (to the Sunnah). Houses are not entered save through their doors. Whoever enters them from other than the door is called a thief."
منها: فِيهِمْ كَرَائِمُ الْقُرْآنِ، وَهُمْ كُنُوزُ الرحْمنِ، إِنْ نَطَقُوا صَدَقُوا، وَإِنْ صَمَتُوا لَمْ يُسْبَقُوا. فَلْيَصْدُقْ رَائِدٌ أَهْلَهُ، وَلْيُحْضِرْ عَقْلَهُ، وَلْيَكُنْ مِنْ أَبْنَاءِ الاْخِرَةِ، فَإِنهُ مِنْهَا قَدِمَ، وَإِلَيْهَا يَنْقَلِبُ.,"Part of the same sermon: The delights of the Holy Quran are about them (Ahl al-Bayt [], descendants of the Prophet []). They are the treasurers of Allah. When they speak, they tell the truth, but when they keep quiet, no one can speak unless they speak. The forerunner should report correctly to his people, should retain his wits and should be one of the children (a man) of the next world because he has come from there and will return to it."
وَالنّاظِرُ بِالْقَلْبِ، الْعَامِلُ بِالْبَصَرِ، يَكُونُ مُبْتَدَأُ عَمَلِهِ أَنْ يَعْلَمَ: أَعَمَلُهُ عَلَيْهِ أَمْ لَهُ؟! فَإِنْ كَانَ لَهُ مَضَى فِيهِ، وَإِنْ كَانَ عَليْهِ وَقَفَ عِنْدَهُ.,"The beginning of the action of one who sees with the heart and acts with the eyes is to assess whether the action will go against him or for him. If it is for him he indulges in it, but if it is against him he keeps away from it."
فَإِن الْعَامِلَ بَغَيْرِ عِلْم كَالسائِرِ عَلَى غيْرِ طَرِيق، فَلاَ يَزِيدُهُ بُعْدُهُ عَنِ الطرِيقِ الْوَاضِحِ إِلا بُعْداً مِنْ حَاجَتِهِ، وَالْعَامِلُ بالْعِلْمِ كَالسائِرِ عَلَى الطرِيقِ الْوَاضِحِ، فَلْيَنْظُرْ نَاظِرٌ: أَسَائِرٌ هُوَ أَمْ رَاجِعٌ؟!,"For, he who acts without knowledge is like one who treads without a path. Then his deviation from the path keeps him at a distance from his aim. And he who acts according to knowledge is like he who treads the clear path. Therefore, he who can see should see whether he should proceed or return."
وَاعْلَمْ أَن لِكُل ظَاهِر بَاطِناً عَلى مِثَالِهِ، فَمَا طَابَ ظَاهِرُهُ طَابَ بَاطِنُهُ، وَمَا خَبُثَ ظَاهِرُهُ خَبُثَ بَاطِنُهُ، وَقَدْ قَالَ الرسُولُ الصادِقُ(صلى الله عليه وآله): «إِن اللهَ يُحِب الْعَبْدَ وَيُبْغِضُ عَمَلَهُ، وَيُحِب الْعَمَلَ وَيُبْغِضُ بَدَنَهُ».,"You should also know that the outside (of everything) has a similar inside. Of whatever the outside is good, its inside too is good and whatever the outside is bad, its inside too is bad. The truthful Prophet has said that: “Allah may love a man but hate his action and may love the action but hate the man."
فَاعْلَمْ أَن كُل عَمَل نَبَاتٌ، وَكُل نَبَات لاَ غِنَى بِهِ عَنِ الْمَاءِ، وَالْمِيَاهُ مُخْتَلِفَةٌ، فَمَا طَابَ سَقْيُهُ طَابَ غَرْسُهُ وَحَلَتْ ثَمَرَتُهُ، وَمَا خَبُثَ سَقْيُهُ خَبُثَ غَرْسُهُ وَأَمَرتْ ثَمَرَتُهُ.,"You should also know that every action is like vegetation and vegetation cannot do without water while waters are different. So where the water is good the plant is good and its fruits are sweet, whereas where the water is bad, the plant will also be bad and its fruits will be bitter."
ومن خطبة له (عليه السلام) يذكر فيها بديع خلقة الخفاش,About the Wonderful Creation of the Bat
الْحَمْدُ لله الذِي انْحَسَرَتِ الاَوْصَافُ عَنْ كُنْهِ مَعْرِفَتِهِ، وَرَدَعَتْ عَظَمَتُهُ الْعُقُولَ، فَلَمْ تَجِدْ مَسَاغاً إِلَى بُلُوغِ غَايَةِ مَلَكُوتِهِ!,"Praise to Allah Who is such that it is not possible to describe the reality of knowledge about Him, since His greatness has restrained the intellects and, therefore, they cannot find the way to approach the extremity of His realm."
هَوَ اللهُ الْحَق الْمُبِينُ، أَحَق وَأَبْيَنُ مِما تَرَى الْعُيُونُ، لَمْ تَبْلُغْهُ الْعُقُولُ بِتَحْدِيد فَيَكُونَ مُشَبهاً، وَلَمْ تَقَعْ عَلَيْهِ الاوْهَامُ بِتَقْدِير فَيَكُونَ مُمَثلاً. خَلَقَ الْخَلْقَ عَلَى غَيْرِ تَمْثِيل، وَلاَ مَشُورَةِ مُشِير، وَلاَ مَعُونَةِ مُعِين، فَتَم خَلْقُهُ بِأَمْرِهِ، وَأَذْعَنَ لِطَاعَتِهِ، فَأَجَابَ وَلَمْ يُدَافِعْ، وَانْقَادَ وَلَمْ يُنَازِعْ.,"He is Allah, the True, the manifester of Truth. He is more True and more Manifest than eyes can see. Intellects cannot comprehend Him by fixing limits for Him since in that case to Him will be to attribute shape. Imagination cannot catch Him by fixing quantities for Him for in that case to Him will be attributed body. He created creatures without any example and without the advice of a counsel, or the assistance of a helper. His creation was completed by His command and bowed to His obedience. It responded (to Him) and did not defy (Him). It obeyed and did not resist."
وَمِنْ لَطَائِفِ صَنْعَتِهِ، وَعَجَائِبِ خِلْقَتِهِ، مَا أَرَانَا مِنْ غَوَامِضِ الْحِكْمَةِ فِي هذِهِ الْخَفَافِيشِ التِي يَقْبِضُهَا الضيَاءُ الْبَاسِطُ لِكُل شَيْء، وَيَبْسُطُهَا الظلاَمُ الْقَابِضُ لِكُل حَي، وَكَيْفَ عَشِيَتْ أَعْيُنُهَا عَنْ أَنْ تَسْتَمِد مِنَ الشمْسِ الْمُضِيئَةِ نقُوراً تَهْتَدِي بِهِ فِي مَذَاهِبِهَا، وَتَتصِلُ بِعَلاَنِيَةِ بُرْهَانِ الشمْسِ إِلَى مَعَارِفِهَا.,"An example of His delicate production, wonderful creation and deep sagacity which He has shown us is found in these bats which keep hidden in the daylight although daylight reveals everything else and are mobile in thenight although thenight shuts up every other living being, and how their eyes get dazzled and cannot make use of the light of the sun so as to be guided in their movements and so as to reach their known places through the direction provided by the sun."
وَرَدَعَهَا بِتَلالُؤِ ضِيَائِهَا عَنِ الْمُضِي فِي سُبُحَاتِ إِشْرَاقِهَا، وَأَكَنهَا فِي مَكَامِنِهَا عَنِ الذهَابِ فِى بُلَجِ ائْتِلاَقِهَا،,Allah has prevented them from moving in the brightness of the sun and confined them to their places of hiding instead of going out at the time of its shining.
فَهِيَ مُسْدَلَةُ الْجُفُونِ بَالنهَارِ عَلَى حِدَاقِهَا، وَجَاعِلَةُ الليْلِ سِرَاجاً تَسْتَدِل بِهِ في الْـتماسِ أَرْزَاقِهَا; فَلاَ يَرُد أَبْصَارَهَا إِسْدَافُ ظُلْمَتِهِ، وَلاَ تَمْتَنِعُ مِنَ الْمُضِي فِيهِ لِغَسَقِ دُجُنتِهِ.,Consequently they keep their eyelids down in the day and treat night as a lamp and go with its help in search of their livelihood. The darkness of night does not obstruct their sight nor does the gloom of darkness prevent them from movement.
فَإِذَا أَلْقَتِ الشمْسُ قِنَاعَهَا، وَبَدَتْ أَوْضَاحُ نَهَارِهَا، وَدَخَلَ مِنْ إِشْرَاقِ نُورِهَا عَلَى الضبَابِ فِي وِجَارِهَا، أَطْبَقَتِ الاجْفَانَ عَلَى مَآقِيهَا، وَتَبَلغَتْ بِمَا اكْتَسَبَتْهُ مِنَ الْمَعَاشِ فِي ظُلَمِ لَيَالِيهَا.,"As soon as the sun removes its veil and the light of morning appears and the rays of its light enter upon the lizards in their holes, the bats pull down their eyelids on their eyes and live on what they had collected in the darkness of the night."
فَسُبْحَانَ مَنْ جَعَلَ الليْلَ لَهَا نَهَاراً وَمَعَاشاً، وَجَعَلَ النهَارَ لَهَا سَكَناً وَقَرَاراً! وَجَعَلَ لَهَا أَجْنِحَةً مِنْ لَحْمِهَا تَعْرُجُ بِهَا عِنْدَ الْحَاجَةِ إِلَى الطيَرَانِ، كَأَنهَا شَظَايَا الاْذَانِ، غَيْرَ ذَوَاتِ رِيش وَلاَ قَصَب، إِلا أَنكَ تَرَى مَوَاضِعَ الْعُرُوقِ بَينَةً أَعْلاَماً، لَهَا جَنَاحَانِ لَما يَرِقا فَيَنْشَقا، وَلَمْ يَغْلُظَا فَيَثْقُلاَ.,"Glorified is He who has made the night as day for them to seek livelihood and made the day for rest and stay. He has given them wings of flesh with which, at the time of need, they rise upwards for flying. They look like the ends of ears without feathers or bones. Of course, you can see the veins quite distinctly. They have two wings which are neither too thin so that get turned in flying, nor too thick so that they prove heavy."
تَطِيرُ وَوَلَدُهَا لاَصِقٌ بِهَا لاَجِيٌ إِلَيْهَا، يَقَعُ إِذَا وَقَعَتْ، وَيَرْتَفِعُ إِذَا ارْتَفَعَتْ، لاَيُفَارِقُهَا حَتى تَشْتَد أَرْكَانُهُ، وَيَحْمِلَهُ لِلنهُوضِ جَنَاحُهُ، وَيَعْرِفَ مَذَاهِبَ عَيْشِهِ، وَمَصَالِحَ نَفْسِهِ. فَسُبْحَانَ الْبَارِىءِ لِكُل شَيْء، عَلَى غَيْرِ مِثَال خَلاَ مِنْ غَيْرِهِ !,"When they fly their young ones hold on to them and seek refuge with them, getting down when they get down and rising up when they rise. The young does not leave them till its limbs become strong, its wings can support it for rising and it begins to recognize its places of living and its interest. Glorified is He who creates everything without any previous sample by someone else."
ومن كلام له (عليه السلام) خاطب به أهل البصرة على جهة اقتصاص الملاحم,"About the Malice Borne by Aisha, and Warning the People of Basra about What Was to Occur"
فَمَنِ اسْتَطَاعَ عِنْدَ ذلِكَ أَنْ يَعْتَقِلَ نَفْسَهُ عَلَى اللهِ، فَلْيَفْعَلْ، فَإِنْ أَطَعْتُمُوني فَإِني حَامِلُكُمْ إِنْ شَاءَ اللهُ عَلَى سَبِيلِ الْجَنةِ، وَإِنْ كَانَ ذَا مَشَقة شَدِيدَة وَمَذَاقَة مَرِيرَة.,"Whoever can at this time keep himself clinging to Allah should do so. If you follow me I shall certainly carry you, if Allah so wills, on the path of Paradise, even though it may be full of severe hardship and of bitter taste."
وَأَما فُلاَنَةُ، فَأَدْرَكَهَا رَأْيُ الْنسَاءِ، وَضِغْنٌ غَلاَ فِي صَدْرِهَا كَمِرْجَلِ الْقَيْنِ، وَلَوْ دُعِيَتْ لِتَنَالَ مِنْ غَيْرِي مَا أَتَتْ إِلَي، لَمْ تَفْعَلْ، وَلَهَا بَعْدُ حُرْمَتُهَا الاولَى، وَالْحِسَابُ عَلَى اللهِ.,"As regarding a certain woman, she is in the grip of womanly views and malice is boiling in her bosom like the furnace of the blacksmith. If she were called upon to deal with others as she is dealing with me she will not have done it. (As for me), even hereafter she will be allowed her original respect, while the reckoning (of her misdeeds) is an obligation of Allah."
منه: [في وصف الايمان],Part of the same sermon:
سَبِيلٌ أَبْلَجُ الْمِنْهَاجِ، أَنْوَرُ السرَاجِ، فَبِالايمَانِ يُسْتَدَل عَلَى الصالِحَاتِ، وَبَالصالِحَاتِ يُسْتَدَل عَلَى الايمَانِ، وَبِالايمَانِ يُعْمَرُ الْعِلْمُ، وَبِالْعِلْمِ يُرْهَبُ الْمَوْتُ، وَبِالْمَوْتِ تُخْتَمُ الدنْيَا، وَبِالدنْيَا تُحْرَزُ الاْخِرَةُ، وَإِن الْخَلْقَ لاَ مَقْصَرَ لَهُمْ عَنِ الْقِيَامَةِ، مُرْقِلِينَ فِي مِضْمارِهَا إِلَى الْغَايَةِ الْقُصْوَى.,"This path is the lightest course and the brightest lamp. Guidance towards virtuous actions is sought through faith while guidance towards faith is achieved through virtuous actions. Knowledge is made to prosper through faith and death is feared because of knowledge. This world comes to an end with death, while the next world is secured (by virtuous actions) in this world. For people there is no escape from resurrection. They are heading for this last end in its appointed course."
منه: [في حال أهل القبور في القيامة],Part of the same sermon:
قَدْ شَخَصُوا مِنْ مُسْتَقَر الاجْدَاثِ، وَصَارُوا إِلى مَصَائِرِ الْغَايَاتِ، لِكُل دَار أَهْلُهَا، لاَ يَسْتَبْدِلُونَ بِهَا وَلاَ يُنْقَلُونَ عَنْهَا. وَإِن الامْرَ بِالْمَعْرُوفِ، وَالنهْيَ عَنِ المُنكَرِ، لَخُلُقَانَ مِنْ خُلُقِ اللهِ سُبْحَانَهُ، وَإِنهُمَا لاَ يُقَربَانِ مِنْ أَجَل، وَلاَ يَنْقُصَانِ مِنْ رِزْق.,"They have got up from the resting places in their graves and have set off for the final objectives. Every house has its own people. They are not changed nor shifted from the re. Commanding for good and refraining from evil are two characteristics of Allah, the Glorified. They can neither bring death near nor lessen sustenance."
وَعَلَيْكُمْ بِكِتَابِ اللهِ، فَإِنهُ الْحَبْلُ الْمَتِينُ، وَالنورُ الْمُبِينُ، وَالشفَاءُ النافِعُ، وَالري الناقِعُ، وَالْعِصْمَةُ لِلْمُتَمَسكِ، وَالنجَاةُ لَلْمُتَعَلقِ، لاَ يَعْوَج فَيُقَامَ، وَلاَ يَزِيغُ فَيُسْتَعْتَبَ، وَلاَ تُخْلِقُهُ كَثْرَةُ الرد، وَوُلُوجُ السمْعِ، مَنْ قَالَ بِهِ صَدَقَ، وَمَنْ عَمِلَ بِهِ سَبَقَ.,"You should adhere to the Book of Allah because it is the strong rope, a clear light, a benefiting cure, a quenching for thirst, protection for the adherent and deliverance for the attached. It does not curve so as to need straightening and does not deflect so as to be corrected. Frequency of its repetition and its falling on ears does not make it old. Whoever speaks according to it, speaks truth and whoever acts by it is forward (in action)."
وقام إليه(عليه السلام) رجل فقال: أخبرنا عن الفتنة، وهل سألت عنها رسول الله(صلى الله عليه وآله)؟ فقال(عليه السلام): لَما أَنْزَلَ اللهُ سُبْحَانَهُ، قَوْلَهُ: (الم * أحَسِبَ الناسُ أَنْ يُتْركُوا أَنْ يَقُولُوا آمَنا وَهُمْ لاَ يُفْتَنُونَ) عَلِمْتُ أَن الْفِتْنَةَ لاَ تَنْزِلُ بِنَا وَرَسُولُ اللهِ(صلى الله عليه وآله) بَيْنَ أَظْهُرِنَا.,"A man stood up and said the following: “O Imam Ali ibn Abu Talib ! Tell us about this disturbance and whether you inquired about it from the Holy Prophet.” Thereupon, Imam Ali ibn Abu Talib said the following: When Allah, the Glorified sent down the verse: “Aleef laam meem (A.L.M.) What?! Do people imagine that they will be let off on (their) saying: ‘We believe!’ and they will not be tried?!” (Holy Quran, 29: 1-2), I came to know that the disturbance will not befall us so long as the Prophet is among us."
فَقُلْتُ: يَا رَسُولَ اللهِ، مَا هذِهِ الْفِتْنَةُ التي أَخْبَرَكَ اللهُ بِهَا؟ فَقَالَ: «يَا عَلِي، إِن أُمتِي سَيُفْتَنُونَ مِنْ بَعْدِي». فَقُلْتُ: يَا رَسُولَ اللهِ، أَوَلَيْسَ قَدْ قُلْتَ لِي يَوْمَ أُحُد حَيْثُ اسْتُشْهِدَ مَنِ اسْتُشْهِدَ مِنَ الْمُسْلِمِينَ، وَحِيزَتْ عَني الشهَادَةُ، فَشَق ذلِكَ عَلَي، فَقُلْتَ لِي: «أَبْشِرْ، فَإِن الشهَادَةَ مِنْ وَرَائِكَ»؟.,"So I said, “O Prophet of Allah ! What is this disturbance of which Allah, the Sublime, has informed you?” He replied, “O Ali! My people will create trouble after me.” I said, “O Prophet of Allah ! On the day of Uhud, when people had fallen martyrs and I was not among them, and this had been very much annoying me, did you not say to me, Cheer up, for martyrdom is yours later on’?”"
فَقَالَ لي: «إِن ذلِكَ لَكَذلِكَ، فَكَيْفَ صَبْرُكَ إِذَنْ»؟. فَقُلْتُ: يَا رَسُولَ اللهِ، لَيسَ هذَا مِنْ مَوَاطِنِ الصبْرِ، وَلكِنْ مِنْ مَوَاطِنِ البشرى وَالشكُرِ.,"The Prophet replied, “Yes it is so, but what about you enduring the present?” I said, “O Prophet of Allah ! This is not an occasion for endurance, but rather an occasion for cheering up and gratitude.”"
وَقَالَ: «يَا عَلِي، إِن الْقَوْمَ سَيُفْتَنُونَ بِأَمْوَالِهمْ، وَيَمُنونَ بِدِينِهِم عَلَى رَبهِمْ، وَيَتَمَنوْنَ رَحْمَتَهُ، وَيَأْمَنُونَ سَطْوَتَهُ، وَيَسْتَحِلونَ حَرَامَهُ بِالشبُهَاتِ الْكَاذِبَةِ، وَالاهْوَاءِ الساهِيَةِ، فَيَسْتَحِلونَ الْخَمْرَ بِالنبِيذِ، وَالسحْتَ بِالْهَدِيةِ، وَالربَا بِالْبَيْعِ».,"Then he said the following: “O Ali ! People will fall into mischief through their wealth, will show obligation to Allah on account of their faith, will expect His mercy, will feel safe from His anger and regard His unlawful matters as lawful by raising false doubts and by their misguiding desires. They will then hold lawful (the use of) wine by calling it barley water, a bribe by calling it a gift and taking of usurious interest by calling it sale.”"
قُلْتُ: يَا رَسُولَ اللهِ، فَبِأَي الْمَنَازِلِ أُنْزِلُهُمْ عِنْدَ ذلِكَ؟ أَبِمَنْزِلَةِ رِدة، أَمْ بِمَنْزِلَةِ فِتْنَة؟ فَقَالَ: «بِمَنْزِلَةِ فِتْنَة».,"I said, “O Prophet of Allah ! How should I deal with them at the time, whether to hold them to have gone back in heresy or just in rebellion?” He said, “In rebellion.”"
ومن خطبة له (عليه السلام) [يحثّ الناس على التقوى],Urging People Towards Piety (Taqwa)
الْحَمْدُ لله الَذِي جَعَلَ الْحَمْدَ مِفْتَاحاً لِذِكْرِهِ، وَسَبَباً لِلْمَزِيدِ مِنْ فَضْلِهِ، وَدَلِيلاً عَلَى آلاَئِهِ وَعَظَمَتِهِ.,"Praise be to Allah Who made praise the key for His remembrance, a means for an increase of His bounty and a guide for His Attributes and Dignity."
عِبَادَ اللهِ، إِن الدهْرَ يَجْرِي بِالْبَاقِينَ كَجَرْيِهِ بِالْمَاضِينَ، لاَ يَعُودُ مَا قَدْ وَلى مِنْهُ، وَلاَ يَبْقَى سَرْمَداً مَا فِيهِ. آخِرُ فَعَالِهِ كَأَولِهِ، مُتَسَابِقَةٌ أُمُورُهُ، مُتَظَاهِرَةٌ أَعْلاَمُهُ.,O servants of Allah! Time will deal with the survivors just as it dealt with those gone by. The time that has passed will not return and whatever there is in it will not stay for ever. Its later deeds are the same as the former ones. Its trouble try to excel one another. Its banners follow each other.
فَكَأَنكُمْ بَالساعَةِ تَحْدُوكُمْ حَدْوَالزاجِرِ بِشَوْلِهِ، فَمَنْ شَغَلَ نَفْسَهُ بِغَيْرِ نَفْسِهِ تَحَيرَ فِي الظلُمَاتِ، وَارْتَبَكَ فِي الْهَلَكَاتِ، وَمَدتْ بِهِ شَيَاطِينُهُ فِي طُغْيَانِهِ، وَزَينَتْ لَهُ سَيىءَ أَعْمَالِهِ، فَالْجَنةُ غَايَةُ السابِقِينَ، وَالنارُ غَايَةُ الْمُفَرطِينَ.,It is as though you are attached to the last day which is driving you as rapidly as are driven the she-camels which are dry for seven months. He who busies himself with things other than improvement of his own self becomes perplexed in darkness and entangled in ruination. His evil spirits immerse him deep in vices and make his bad actions appear handsome. Paradise is the end of those who are forward (in good deeds) and Hell is the end of those who commit excesses.
اعْلَمُوا عِبَادَ اللهِ، أَن التقْوَى دَارُ حِصْن عَزِيز، وَالْفُجُورَ دَارُ حِصْن ذَلِيل، لاَ يَمْنَعُ أَهْلَهُ، وَلاَ يُحْرِزُ مَنْ لَجَأَ إِلَيْهِ. أَلاَ وَبِالتقْوَى تُقْطَعُ حُمَةُ الْخَطَايَا، وَبِالْيَقِينِ تُدْرَكُ الْغَايَةُ الْقُصُوَى.,Know O servants of Allah! that piety is a strong house of protection while impiety is a weak house which does not protect its people and does not give security to him who takes refuge the rein. Be informed that the sting of sins is cut by piety and the final aim is achieved by conviction of belief.
عِبَادَ اللهِ، اللهَ اللهَ فِي أَعَز الانْفُسِ عَلَيْكُم، وَأَحَبهَا إِلَيْكُمْ; فَإِن اللهَ قَدْ أَوْضَحَ سَبِيلَ الْحَق وَأَنَارَ طُرُقَهُ، فَشِقْوَةٌ لاَزِمَةٌ، أَوْ سَعَادَةٌ دَائِمَةٌ! فَتَزَودُوا فِي أَيامِ الْفَنَاءِ لايامِ الْبَقَاءِ.,"O servants of Allah! (fear) Allah, (fear) Allah, in the matter of your own selves, which are the most beloved and dear to you because Allah has clarified to you the way of truthfulness and has lit its paths. So (you may choose) either ever-present misfortune or eternal happiness. You should, therefore, provide in these mortal days for the eternal days."
قَدْ دُلِلْتُمْ عَلَى الزادِ، وَأُمِرْتُمْ بَالظعْنِ، وَحُثِثْتُمْ عَلَى الْمَسِيرِ، فَإِنمَا أَنْتُمْ كَرَكْب وُقُوف، لاَ يَدْرُونَ مَتَى يُؤْمَرُونَ بَالسيْرِ، أَلاَ فَمَا يَصْنَعُ بِالدنْيَا مَنْ خُلِقَ لِلاخِرَةِ! وَمَا يَصْنَعُ بِالْمَالِ مَنْ عَما قَلِيل يُسْلَبُهُ، وَتَبْقَى عَلَيْهِ تَبِعَتُهُ وَحِسَابُهُ!,"You have been informed of the provision, ordered to march and told to make haste in setting off. You are like staying riders who do not know when they will be ordered to march on. Beware, what will he, who has been created for the next world, do with this world? What will a person do with wealth which he will shortly be deprived of while only its ill effects and reckoning will be left behind for him?"
عِبَادَ اللهِ، إِنهُ لَيْسَ لِمَا وَعَدَ اللهُ مِنَ الْخَيْرِ مَتْرَكٌ، وَلاَ فِيَما نَهَى عَنْهُ مِنَ الشر مَرْغَبٌ. عِبَادَ اللهِ، احْذَرُوا يَوْماً تُفْحَصُ فِيهِ الاعْمَالُ، وَيَكْثُرُ فِيهِ الزلْزَالُ، وَتَشِيبُ فِيهِ الاطْفَالُ.,O servants of Allah! the good which Allah has promised should not be abandoned and the evil from which He has refrained should not be coveted. O servants of Allah! fear the day when actions will be reckoned; there will be much quaking and even children will get old.
اعْلَمُوا، عِبَادَ اللهِ، أَن عَلَيْكُمْ رَصَداً مِنْ أَنْفُسِكُمْ، وَعُيُوناً مِنْ جَوَارِحِكُمْ، وَحُفاظَ صِدْق يَحْفَظُونَ أَعْمَالَكُمْ، وَعَدَدَ أَنْفَاسِكُمْ، لاَ تَسْتُرُكُمْ مِنْهُمْ ظُلْمَةُ لَيْل دَاج، وَلاَ يُكِنكُمْ مِنْهُمْ بَابٌ ذُو رِتَاج، وَإِن غَداً مِنَ الْيَوْمِ قَرِيبٌ.,"Be informed, O servants of Allah! that your own self is a guard over you; limbs are watchmen and truthful vigil-keepers who preserve (the record of) your actions and the numbers of your breaths. The gloom of the dark night cannot conceal you from them, nor can closed doors hide you from them. Surely tomorrow is close to today."
يَذْهَبُ الْيَوْمُ بِمَا فِيهِ، وَيَجِيءُ الْغَدُ لاَ حِقاً بِهِ، فَكَأَن كُل امْرِىء مِنْكُمْ قَدْ بَلَغَ مِنَ الارْضِ مَنْزِلَ وَحْدَتِهِ، وَمَخَط حُفْرَتِهِ، فَيَالَهُ مِنْ بَيْتِ وَحْدَة، وَمَنْزِلِ وَحْشَة، وَمُفْرَدِ غُرْبَة!,"Today will depart with all that is has and tomorrow will come in its wake. It is as though everyone of you has reached that place on earth where he will be alone, namely the location of his grave. So, what to say of the lonely house, the solitary place of staying and the solitary exile."
وَكَأَن الصيْحَةَ قَدْ أَتَتْكُمْ، وَالساعَةَ قَدْ غَشِيَتْكُمْ، وَبَرَزْتُمْ لَفَصْلِ الْقَضَاءِ، قَدْ زَاحَتْ عَنْكُمُ الابَاطِيلُ، وَاضْمَحَلتْ عَنْكُمُ الْعِلَلُ، وَاسْتَحَقتْ بِكُمُ الْحَقَائِقُ، وَصَدَرَتْ بِكُمُ الامُورُ مَصَادِرَهَا، فَاتعِظُوا بِالْعِبَرِ، وَاعْتَبِرُوا بَالْغِيَرِ، وَانْتَفِعُوا بِالنذُرِ.,"It is as though the cry(of the Horn) has reached you, the Hour has overtaken you and you have come out (of your graves) for the passing of judgement. (The curtains of) falsehood have been removed from you and your excuses have become weak. The truth about you has been proved. All your matters have proceeded to their consequences. Therefore, you should (now) take counsel from examples, learn lessons from vicissitudes and take advantage of those who warn."
[النبي والقرآن],About the Holy Prophet and the Holy Quran
أَرْسَلَهُ عَلَى حِينِ فَتْرَة مِنَ الرسُلِ، وَطُولِ هَجْعَة مِنَ الامَمِ، وَانْتِقَاض مِنَ الْمُبْرَمِ، فَجَاءَهُمْ بِتَصْدِيقِ الذِي بَيْنَ يَدَيْهِ، وَالنورِ الْمُقْتَدَى بِهِ.,Allah deputed the Prophet at a time when there had been no prophets for some time. People had been in slumber for a long time and the twist of the rope had loosened. The Prophet came with (a Book containing) testimonials to what (Vols.) were already there and also with a light to be followed.
ذلِكَ الْقُرْآنُ فَاسْتَنْطِقُوهُ، وَلَنْ يَنْطِقَ، وَلَكِنْ أُخْبِرُكُمْ عَنْهُ: أَلاَ إِن فِيهِ عِلْمَ مَا يَأْتي، وَالْحَدِيثَ عَنِ الْمَاضِي، وَدَوَاءَ دَائِكُمْ، وَنَظْمَ مَا بَيْنَكُمْ.,"It is the Holy Quran. If you ask it to speak it wo not do so; but I will tell you about it. Be informed that it contains knowledge of what is to come about, stories of the past, cure for your ills and regulation for whatever faces you."
منها: [في دولة بنى أمية],Part of the same sermon: Autocracy of the Umayyads
فَعِنْدَ ذلِكَ لاَ يَبْقَى بَيْتُ مَدَر وَلاَ وَبَر إِلا وَأَدْخَلَهُ الظلَمَةُ تَرْحَةً، وَأَوْلَجُوا فِيهِ نِقْمَةً، فَيَوْمَئِذ لاَ يَبْقَى لَهُمْ فِي السماءِ عَاذِرٌ، وَلاَ فِي الارْضِ نَاصِرٌ.,"At that time, there will remain no house nor tent but oppressors will inflict it with grief and inject sickness in it. On that day, no one in the sky will listen to their excuse, and no one on the earth will come to their help."
أَصْفَيْتُمْ بِالامْرِ غَيْرَ أَهْلِهِ، وَأَوْرَدْتُمُوهُ غَيْرَ مَوْرِدِهِ، وَسَيَنْتَقِمُ اللهُ مِمنْ ظَلَمَ، مَأْكَلاً بِمَأْكَل، وَمَشْرَباً بِمَشْرَب، مِنْ مَطَاعِمِ الْعَلْقَمِ، وَمَشَارِبِ الصبِرِ وَالْمَقِرِ، وَلِبَاسِ شِعَارِ الْخَوْفِ، وَدِثَارِ السيْفِ. وَإِنمَا هُمْ مَطَايَا الْخَطِيئَاتِ وَزَوَامِلُ الاْثَامِ.,"You selected for the government (caliphate) one who is not fit for it, and you raised him to a status which was not meant for him. Soon Allah will take revenge against everyone who has oppressed. They will be given food for food and drink for drink: colocynth for eating, myrrh and aloes for drinking, and fear for an inner and the sword for an outer covering. They are nothing but beasts of burden laden carrying sins and like camels laden with evil loads of deeds."
فَأُقْسِمُ، ثُم أُقْسِمُ، لَتَنَخمَنهَا أُمَيةُ مِنْ بَعْدِي كَمَا تُلْفَظُ النخَامَةُ، ثُم لاَ تَذُوقُهَا وَلاَ تَطْعَمُ بِطَعْمِهَا أَبَداً مَا كَر الْجَدِيدَانِ !,"I swear, and again swear, that the Umayyads will have to spit out the caliphate as phlegm is spat and, thereafter, they will never taste it nor relish its flavor so long as day and night rotate."
ومن خطبة له (عليه السلام) [يبيّن فيها حسن معاملته لرعيّته],"Good Conduct with People, Ignoring Their Faults"
وَلَقَدْ أَحْسَنْتُ جِوَارَكُمْ، وَأَحَطْتُ بِجُهْدِي مِنْ وَرَائِكُمْ، وَأَعْتَقْتُكُمْ مِنْ رَبَقِ الذل، وَحَلَقِ الضيْمِ، شُكْراً مِني لِلْبِر الْقَلِيلِ، وَإِطْرَاقاً عَما أَدْرَكَهُ الْبَصَرُ، وَشَهِدَهُ الْبَدَنُ، مِنَ الْمُنْكَرِ الْكَثِيرِ.,I lived like a good neighbor to you and tried my best to look after you. I freed you from the snare of humbleness and the fetters of oppression through my gratefulness for the little good (from your side). I closed my eyes to your many misdeeds which my eyes had observed and my body had witnessed.
ومن خطبة له (عليه السلام),Praise of Allah
أَمْرُهُ قَضَاءٌ وَحِكْمَةٌ، وَرِضَاهُ أَمَانٌ وَرَحْمَةٌ، يَقْضِي بِعِلْم، وَيَعْفُو بحِلْم. اللهُم لَكَ الْحَمْدُ عَلَى مَا تَأْخُذُ وَتُعْطِي، وَعَلَى مَا تُعَافي وَتَبْتَلي.,"Allah’s verdict is judicious and full of wisdom. His Pleasure implies protection and mercy. He decides with knowledge and forgives with forbearance. O Lord! Praise to You for what You take and give, and for that from which You cure or with which You afflict."
حَمْداً يَكُونُ أَرْضَى الْحَمْدِ لَكَ، وَأَحَب الْحَمْدِ إِلَيْكَ، وَأَفْضَلَ الْحَمْدِ عِنْدَكَ. حَمْداً يَمْلا مَا خَلَقْتَ، وَيَبْلُغُ مَا أَرَدْتَ. حَمْداً لاَ يُحْجَبُ عَنْكَ، وَلاَ يُقْصَرُ دُونَكَ. حَمْداً لاَ يَنْقَطِعُ عَدَدُهُ، وَلاَ يَفْنَى مَدَدُهُ.,"I praise You in away which is the most acceptable to You, the most liked by You and the most dignified before You, praise which fills all Your creation and reaches where You desires, praise which is not veiled from You and does not end and whose continuity does not cease."
فَلَسْنَا نَعْلَمُ كُنْهَ عَظَمَتِكَ إِلا أَنا نَعْلَمُ أَنكَ: حَي قَيومٌ، لاَ تَأْخُذُكَ سِنَةٌ وَلاَ نَوْمٌ، لَمْ يَنْتَهِ إِلَيْكَ نَظَرٌ، وَلَمْ يُدْرِكْكَ بَصَرٌ، أَدْرَكْتَ الابْصَارَ، وَأَحْصَيْتَ الاعْمَالَ، وَأَخَذْتَ (بِالنواصِي وَالاقْدَامِ)،,"We do not know the reality of Your greatness except that we know that you are Ever-living and Self-subsisting, the One by Whom all things subsist. Drowsiness or sleep do not overtake You; vision does not reach You and sight does not grasp You. You see the eyes and counts the ages. You hold (people as slaves) by their forelocks and feet."
وَمَا الذِي نَرَى مِنْ خَلْقِكَ، وَنَعْجَبُ لَهُ مِنْ قُدْرَتِكَ، وَنَصِفُهُ مِنْ عَظِيمِ سُلْطَانِكَ، وَمَا تَغَيبَ عَنا مِنْهُ، وَقَصُرَتْ أَبْصَارُنَا عَنْهُ، وَانْتَهَتْ عُقُولُنَا دُونَهُ، وَحَالَتْ سَوَاتِرُ الْغُيُوبِ بَيْنَنَا وَبَيْنَهُ أَعْظَمُ.,"We see Your creation and contemplate on it because of Your might and describe it as (a result of) Your great authority, whereas what is hidden from us, of which our sight has fallen short, which our intelligence has not attained and between which and ourselves curtains of the unknown have been cast, is far greater."
فَمَنْ فَرغَ قَلْبَهُ، وَأَعْمَلَ فِكْرَهُ، لِيَعْلَمَ كَيْفَ أَقَمْتَ عَرْشَكَ، وَكَيْفَ ذَرَأْتَ خَلْقَكَ، وَكَيْفَ عَلقْتَ فِي الْهَوَاءِ سمَـاوَاتِكَ، وَكَيْفَ مَدَدْتَ عَلى مَوْرِ الْمَاءِ أَرْضَكَ، رَجَعَ طَرْفُهُ حَسِيراً، وَعَقْلُهُ مَبْهُوراً، وَسَمْعُهُ وَالَهِاً، وَفِكْرُهُ حَائِراً.,"He who frees his heart (from all other engagements) and exerts his thinking in order to know how You established Your throne, how You created Your creatures, how You suspended the air in Your skies and how You spread Your earth on the waves of water… his eyes will return tired, his intelligence defeated, his ears eager and his thinking wandering."
منها: [كيف يكون الرجاء],Part of the Same Sermon about Hope and Fear in Allah
يَدعِي بِزُعْمِهِ أَنهُ يَرْجُو اللهَ، كَذَبَ وَالْعَظِيمِ! مَا بَالُهُ لاَ يَتَبَينُ رَجَاؤُهُ فِي عَمَلَهِ؟ فَكُل مَنْ رَجَا عُرِفَ رَجَاؤُهُ فِي عَمَلِهِ، وَكُل رَجَاء ـ إلا رَجَاءَ اللهِ ـ فَإِنهُ مَدْخُولٌ،,"One claims, according to his own thinking, that he sets his hopes on Allah. By Allah, the Great One, he speaks a lie. His status is that his hope (in Allah) does not appear through his action, although the hope of everyone who hopes is known through his own action. Every hope is so, except the hope in Allah, the Sublime, if it is impure."
وَكُل خَوْف مُحَققٌ، إِلا خَوْفَ اللهِ فَإِنهُ مَعْلُولٌ، يَرْجُو اللهَ فِي الْكَبِيرِ، وَيَرْجُو الْعِبَادَ فِي الصغِيرِ، فَيُعْطِي العَبْدَ مَا لاَ يُعْطِي الرب! فَمَا بَالُ اللهِ جَل ثَنَاؤُهُ يُقَصرُ بِهِ عَما يُصْنَعُ بِهِ بِعِبَادِهِ؟ أَتَخَافُ أَنْ تَكُونَ فِي رَجَائِكَ لَهُ كَاذِباً؟ أَوْ تَكُونَ لاَ تَرَاهُ لِلرجَاءِ مَوْضِعاً؟,"Every fear is established except the fear for Allah, if it is unreal. He hopes big things from Allah and small things from men, but he gives to man (such consideration as) he does not give to Allah. What does he think is the matter with Allah, glorified be His praise?! He is accorded less (consideration) than what is accorded to His creatures. Do you ever fear to be false in your hope in Allah? Or do you not regard Him as the center of your hope?"
وَكَذلِكَ إِنْ هُوَ خَافَ عَبْداً مِنْ عَبِيدِهِ، أَعْطَاهُ مِنْ خَوْفِهِ مَا لاَ يُعْطِي رَبهُ، فَجَعَلَ خَوْفَهُ مِنَ الْعِبَادِ نَقْداً، وَخَوْفَهُ مِنْ خَالِقِهِ ضِماراً وَوَعْداً، وَكَذلِكَ مَنْ عَظُمَتِ الدنْيَا في عَيْنِهِ، وَكَبُرَ مَوْقِعُهَا مِنْ قَلْبِهِ، آثَرَهَا عَلَى اللهِ، فَانْقَطَعَ إِلَيْهَا، وَصَارَ عَبْداً لَهَا.,"Similarly, if a man fears another man, he gives him (such consideration) out of his fear which he does not give to Allah. Thus, he has made his fear for men ready currency, while his fear of the Creator is mere deferment or promise. This is the case of everyone in whose eye this world appears big (and important) and in whose heart its status is great. He prefers it over Allah, so he inclines towards it and becomes its devotee."
[رسول الله (صلى الله عليه وآله وسلم)],The Example of the Holy Prophet (<)
وَلَقَدْ كَانَ فِي رَسُولِ اللهِ(صلى الله عليه وآله) كَاف لَكَ فِي الاسْوَةِ، وَدَلِيلٌ لَكَ عَلَى ذَم الدنْيَا وَعَيْبِهَا، وَكَثْرَةِ مَخَازِيهَا وَمَسَاوِيهَا، إِذْ قُبِضَتْ عَنْهُ أَطْرَافُهَا، وَوُطئَتْ لِغَيْرِهِ أَكْنَافُهَا، وَفُطِمَ مِنْ رَضَاعِهَا، وَزُوِيَ عَنْ زَخَارِفِهَا.,"Certainly in the Prophet of Allah was a perfect example for you and a proof concerning the vices of this world, its defects, themultitude of its disgraces and evils. Because its sides had been constrained for him, while its flanks had been spread for others, he was deprived of its milk and turned away from its adornments."
[موسى(عليه السلام)],The Example of Musa (Moses)
وَإِنْ شِئْتَ ثَنيْتُ بِمُوسى كَلِيمِ اللهِ(صلى الله عليه وآله) إذْ يَقُولُ: (رَب إِني لِمَا أَنْزَلْتَ إِلَى مِنْ خَيْر فَقِيرٌ)، وَاللهِ، مَا سَأَلَهُ إِلا خُبْزاً يَأْكُلُهُ، لاِنهُ كَانَ يَأْكُلُ بَقْلَةَ الارْضِ، وَلَقَدْ كَانَتْ خُضْرَةُ الْبَقْلِ تُرَى مِنْ شَفِيفِ صِفَاقِ بَطْنِهِ، لِهُزَالِهِ وَتَشَذبِ لَحْمِهِ.,"If you want, I will, as a second example, relate to you concerning Musa, the Interlocutor of Allah, when he said, “O Allah! I am in need of whatever good You may grant me” (Holy Quran, 28: 24). By Allah, he asked Him only for bread to eat because he was used to eating the herbs of the earth, so much so that the greenness of the herbs could be seen from the delicate skin of his belly due to his thinness and the paucity of his flesh."
[داوود(عليه السلام)],The Example of Dawud (David)
وَإِنْ شِئْتَ ثَلثْتُ بِدَاوودَ صَاحِبِ الْمَزَامِيرِ، وقَارِىءِ أَهْلِ الْجَنةِ، فَلَقَدْ كَانَ يَعْمَلُ سَفَائِفَ الْخُوصِ بِيَدِهِ، وَيَقُولُ لِجُلَسَائِهِ: أَيكُمْ يَكْفِينِي بَيْعَهَا! وَيَأْكُلُ قُرْصَ الشعِيرِ مِنْ ثَمَنِهَا.,"If you desire, I can give you a third example of Dawud. He is the holder of the Psalms and the reciter among the people of Paradise. He used to prepare baskets of palm-tree leaves with his own hands and would say to his companions: “Which of you will help me by purchasing it?” He used to eat barley bread (bought) out of its prices."
[عيسى(عليه السلام)],The Example of Aisha (Jesus)
وَإِنْ شِئْتَ قُلْتُ فِي عِيسَى بْنِ مَرْيَمَ(عليه السلام)، فَلَقَدْ كَانَ يَتَوَسدُ الْحَجَرَ، وَيَلْبَسُ الْخَشِنَ، وَكَانَ إِدَامُهُ الْجُوعَ، وَسِرَاجُهُ بَالليْلِ الْقَمَرَ، وَظِلاَلُهُ في الشتَاءِ مَشَارِقَ الارْضِ وَمَغَارِبَهَا،,"If you desire, I will tell you about Aisha son of Maryam (Mary). He used a stone for his pillow, put on coarse clothes and ate rough food. His condiment was hunger. His lamp at night was the moon. His shade during the winter was just the expanse of earth eastward and westward."
وَفَاكِهَتُهُ وَرَيْحَانُهُ مَا تُنْبِتُ الارْضُ لِلْبَهَائِمِ، وَلَمْ تَكُنْ لَهُ زَوْجَةٌ تَفْتِنُهُ، وَلاَ وَلَدٌ يَحْزُنُهُ، وَلاَ مَالٌ يَلْفِتُهُ، وَلاَ طَمَعٌ يُذِلهُ، دَابتُهُ رِجْلاَهُ، وَخَادِمُهُ يَدَاهُ!,"His fruits and flowers were only what grows out of the earth for the cattle. He had no wife to allure him, nor any son to grieve him, nor wealth to deviate (his attention), nor greed to disgrace him. His two feet were his conveyance and his two hands his servant."
[الرسول الاعظم(صلى الله عليه وآله)],Following the Example of the Holy Prophet
فَتَأَس بِنَبِيكَ الاطْيَبِ الاطْهَرِ(صلى الله عليه وآله) فَإِن فِيهِ أُسْوَةً لِمَنْ تَأَسى، وَعَزَاءً لِمَنْ تَعَزى ـ وَأَحَب الْعِبَادِ إِلَى اللهِ الْمُتَأَسي بِنَبِيهِ، وَالْمُقْتَص لاثَرِهِ ـ,"You should follow your Prophet, the pure, the chaste, Allah bless him and his descendants. He is the role model for his follower and the consolation for the seeker of consolation. The most beloved person before Allah is he who follows His Prophet and who treads in his footsteps."
قَضَمَ الدنْيَا قَضْماً، وَلَمْ يُعِرْهَا طَرْفاً، أَهْضَمُ أَهْلِ الدنْيَا كَشْحاً، وَأَخْمَصُهُمْ مِنَ الدنْيَا بَطْناً، عُرِضَتْ عَلَيْهِ الدنْيَا فَأَبَى أَنْ يَقْبَلَهَا،,He took the least (share) from this world and even then did not take a full glance at it. Of all the people of the world he was the least satiated and the most empty of stomach. The world was offered to him but he refused to accept it.
وَعَلِمَ أَن اللهَ سُبْحَانَهُ أَبْغَضَ شَيْئاً فَأَبْغَضَهُ، وَحَقرَ شَيْئاً فَحَقرَهُ، وَصَغرَ شَيْئاً فَصَغرَهُ. وَلَوْ لَمْ يَكُنْ فِينَا إِلا حُبنَا مَا أَبْغَضَ اللهُ، وَتَعْظِيمُنَا مَا صَغرَ اللهُ، لَكَفَى بِهِ شِقَاقاً لله، وَمُحَادةً عَنْ أَمْرِ اللهِ.,"When he knew that Allah, the Glorified One, hated a thing, he, too, hated it. When he knew that Allah regarded a thing as low, he, too, regarded it as low. When he knew that Allah regarded a thing as small, he too regarded it as small. If we love what Allah and His Prophet hate and deem as great what Allah and His prophet hold as small, that by itself will be enough to isolate us from Allah and a transgression against His Commands."
وَلَقَدْ كَانَ(صلى الله عليه وآله) يَأْكُلُ عَلَى الارْضِ، وَيَجْلِسُ جِلْسَةَ الْعَبْدِ، وَيَخْصِفُ بَيَدِهِ نَعْلَهُ، وَيَرْقَعُ بِيَدِهِ ثَوْبَهُ، وَيَرْكَبُ الْحِمَارَ الْعَارِيَ، وَيُرْدِفُ خَلْفَهُ،,The Prophet used to eat on the ground and sit like a slave. He repaired his shoe with his hand and likewise patched his clothes. He would ride an unsaddled ass and seat someone behind him.
وَيَكُونُ الستْرُ عَلَى بَابِ بَيْتِهِ فَتَكُونُ فِيهِ التصَاوِيرُ فَيَقُولُ: «يَا فُلاَنَةُ ـ لاحْدَى أَزْوَاجِهِ ـ غَيبِيهِ عَني، فَإِني إِذَا نَظَرْتُ إِلَيْهِ ذَكَرْتُ الدنْيَا وَزَخَارِفَهَا».,"If there was a curtain on his door with pictures on it, he would say to one of his wives, “Take it away out of my sight because if I look at it, I will then recall the world and its allurements.”"
فَأَعْرَضَ عَنِ الدنْيَا بِقَلْبِهِ، وَأَمَاتَ ذِكْرَهَا مِنْ نَفْسِهِ، وَأَحَب أَنْ تَغِيبَ زِينَتُهَا عَنْ عَيْنِهِ، لِكَيْلاَ يَتخِذَ مِنْهَا رِيَاشاً، وَلاَ يَعْتَقِدَهَا قَرَاراً، وَلاَ يَرْجُو فِيهَا مُقَاماً، فَأَخْرَجَهَا مِنَ النفْسِ، وَأَشْخَصَهَا عَنِ الْقَلْبِ، وَغَيبَهَا عَنِ الْبَصَرِ.,"Thus, he swayed his heart away from this world and destroyed its remembrance from his mind. He loved that its allurements should remain hidden from his eyes so that he would not secure any good outfit from it, should not regard it as a place of stay and not hope to linger in it. Consequently, he removed it from his mind, let it go away from his heart and kept it hidden from his eyes."
"وَكَذلِكَ مَنْ أَبْغَضَ شَيْئاً أَبْغَضَ أَنْ يَنْظُرَ إِلَيْهِ، وَأَنْ يُذْكَرَ عِنْدَهُ.
وَلَقَدْ كَانَ فِي رَسُولِ اللهِ(صلى الله عليه وآله) مَا يَدُلكَ عَلَى مَسَاوِىءِ الدنْيَا وَعُيُوبِهَا: إِذْ جَاعَ فِيهَا مَعَ خَاصتِهِ، وَزُوِيَتْ عَنْهُ زَخَارِفُهَا مَعَ عَظِيمِ)زُلْفَتِهِ.","In the same way, he who hates a thing should hate to look at it or to hear about it. Certainly there was in the Prophet of Allah all that would warn you of the evils of this world and its defects: He remained hungry along with his main companions. Despite his great nearness, the allurements of the world remained remote from him."
فَلْيَنْظُرْ نَاظِرٌ بِعَقْلِهِ: أَكْرَمَ اللهُ مُحَمداً(عليه السلام) بِذلِكَ أَمْ أَهَانَهُ! فَإِنْ قَالَ: أَهَانَهُ، فَقَدْ كَذَبَ ـ وَاللهِ الْعَظِيمِ ـ وَإِنْ قَالَ: أَكْرَمَهُ، فَلْيَعْلَمْ أَن اللهَ قَدْ أَهَانَ غَيْرَهُ حَيْثُ بَسَطَ الدنْيَا لَهُ، وَزَوَاهَا عَنْ أَقْرَبِ الناسِ مِنْهُ.,"Now, one should see with one’s intelligence whether Allah honored Muhammad as a result of this or disgraced him. If he says that Allah disgraced him, he certainly lies and perpetrates a great falsehood. If he says, “Allah honored him,” he should know that Allah dishonored the others when He extended the (benefits of the ) world for them. Allah holds the same away from anyone who is the nearest to Him from among all men."
فَتَأسى مُتَأَس بِنَبِيهِ، وَاقْتَص أَثَرَهُ، وَوَلَجَ مَوْلِجَهُ، وَإِلا فَلاَ يَأْمَنِ الْهَلَكَةَ، فَإِن اللهَ عزّوجلّ جَعَلَ مُحَمداً(صلى الله عليه وآله) عَلَماً لِلساعَةِ، وَمُبَشراً بِالْجَنةِ، وَمُنْذِراً بِالعُقُوبَةِ.,"Therefore, one should follow His Prophet, tread in his footsteps and do as he did; otherwise, he will not be safe from ruin. Certainly Allah made Muhammad a sign for the Day of Judgement, a conveyor of tidings for Paradise and a warner of retribution."
خَرَجَ مِنَ الدنْيَا خَمِيصاً، وَوَرَدَ الاْخِرَةَ سَلِيماً، لَمْ يَضَعْ حَجَراً عَلَى حَجَر، حَتى مَضَى لِسَبِيلِهِ، وَأَجَابَ دَاعِيَ رَبهِ، فَمَا أَعْظَمَ مِنةَ اللهِ عِنْدَنَا حِينَ أَنْعَمَ عَلَيْنَا بِهِ سَلَفاً نَتبِعُهُ، وَقَائِداً نَطأُ عَقِبَهُ !,"The Prophet left this world hungry but entered upon the next world safely. He did not lay one stone upon another (to make a house) till he departed and responded to the call of Allah. How great is Allah’s blessing in that He blessed us with the Prophet as a predecessor whom we should follow, a leader behind whom we should all march!"
وَاللهِ لَقَدْ رَقعْتُ مِدْرَعَتِي هذِهِ حَتى اسْتَحْيَيْتُ مِنْ رَاقِعِهَا، وَلَقَدْ قَالَ لِي قَائِلٌ: أَلاَ تَنْبِذُهَا؟ فَقُلْتُ: اغْرُبْ عَني، فَعِنْدَ الصبَاحِ يَحْمَدُ الْقَوْمُ السرَى.,"His Own Example By Allah! I have been putting patches in my shirts, so much so that now I feel shy of the patches themselves. Someone asked me whether I should put them [such patched garments] away, but I said, “Get away from me! Only in the morning do people (realize the advantage of and) speak highly of the night journey [which they had undertaken].”"
ابْتَعَثَهُ بِالنورِ الْمُضِىءِ، وَالْبُرهَانِ الْجَلي، وَالْمِنْهَاجِ الْبَادِي، وَالْكِتَابِ الْهَادِي. أُسْرَتُهُ خَيْرُ أُسْرَة، وَشَجَرَتُهُ خَيْرُ شَجَرَة، أَغصَانُهَا مُعْتَدِلَةٌ، وَثِمَارُهَا مُتَهَدلَةٌ. مَوْلِدُهُ بِمَكةَ، وَهِجْرَتُهُ بِطَيْبَةَ، عَلا بِهَا ذِكْرُهُ، وَامْتَد مِنْهَا صَوْتُهُ.,"Allah deputed the Prophet with a glittering light, a clear argument, an open path and a guiding Book. His tribe is the best tribe, and his lineal tree is the best, one the branches of which are in good proportion and fruits hanging (abundantly). His birthplace was Mecca and the place of his migration Taybah (Medina), from where his name rose high and his voice spread far and wide."
أَرْسَلَهُ بِحُجة كَافِيَة، وَمَوْعِظَة شَافِية، وَدَعْوَة مُتَلافِيَة. أَظْهَرَ بِهِ الشرائِعَ الْـمَجْهُولَةَ، وَقَمَعَ بِهِ الْبِدَعَ الْمَدْخُولَةَ، وَبَينَ بِهِ الاحْكَامَ الْمَفْصُولَةَ.,"Allah sent him with a sufficing plea, a convincing argument and a rectifying announcement. Through him did Allah disclose the ways that had been forsaken and destroy the innovations that had been introduced. Through Him he explained the detailed Commandments."
فَـ (مَنْ يَبْتَغِ غَيْرَ الاسْلامِ دِيناً) تَتَحَققْ شِقْوَتُهُ، وَتَنْفَصِمْ عُرْوَتُهُ، وَتَعْظُمْ كَبْوَتُهُ، وَيَكُنْ مَآبُهُ إلَى الْحُزْنِ الطوِيلِ وَالْعَذَابِ الْوَبيلِ,"Now, whoever adopts a religion other than Islam, his misery is definite, his pillar (of support) will be cracked, his fate will be in peril, his end will be a long grief and a distressing punishment."
وَأَتَوَكلُ عَلَى اللهِ تَوَكلَ الانَابَةِ إلَيْهِ، وَأَسْتَرْشِدُهُ السبِيلَ المُؤَديَةَ إلى جَنتِهِ، الْقَاصِدَةَ إلى مَحَل رَغْبَتِهِ.,"I trust in Allah, the trust of bending towards Him, and I seek His guidance for the way that leads to His Paradise and takes to the place of His pleasure."
أُوصِيكُمْ عِبَادَاللهِ، بِتَقْوَى اللهِ وَطَاعَتِهِ، فَإنهَا النجَاةُ غَداً، وَالْمَنْجَاةُ أَبَداً. رَهبَ فَأبْلَغَ، وَرَغبَ فَأَسْبَغَ، وَوَصَفَ لَكُمُ الدنْيَا وَانْقِطَاعَهَا، وَزَوَالَهَا وَانْتِقَالَهَا.,"I admonish you, O servants of Allah, to fear Allah and to obey Him because doing so is salvation tomorrow and deliverance forever. He warned (you of chastisement) and did so thoroughly. He persuaded (you towards virtues) and did so fully. He described this world, its cutting away from you, its decay and shifting."
فَأَعْرِضُوا عَما يُعْجِبُكُمْ فِيهَا لِقِلةِ مَا يَصْحَبُكُمْ مِنْهَا، أَقْرَبُ دَار مِنْ سَخَطِ اللهِ، وَأَبْعَدُهَا مِنْ رِضْوَانِ اللهِ! فَغُضوا عَنْكُمْ ـ عِبَادَاللهِ ـ غُمُومَهَا وَأَشْغَا لَهَا، لِمَا قَدْ أَيْقَنْتُمْ بِهِ مِنْ فِرَاقِهَا وَتَصَرفِ حَالاَتِهَا.,"Therefore, keep aloof from its attractions because very little of it will accompany you [on your journey back to Allah]. This abode is the closest to the displeasure of Allah and the remotest from the pleasure of Allah. So close your eyes, O servants of Allah, from its worries and entanglements because you are sure about its separation and its changing conditions."
فَاحْذَروُهَا حَذَرَ الشفِيقِ الناصِحِ، وَالْـمُجِد الْكَادِحِ، وَاعْتَبِرُوا بِمَا قَدْ رَأَيْتُمْ مِنْ مَصَارعِ الْقُرُونِ قَبْلَكُمْ: قَدْ تَزَايَلَتْ أَوْصَالُهُمْ، وَزَالَتْ أسْمَاعُهُمْ وَأَبْصَارُهُمْ، وَذَهَبَ شَرَفُهُمْ وَعِزهُمْ، وَانْقَطَعَ سُرُورُهُمْ وَنَعِيمُهُمْ;,"Fear it like one who sincerely fears and one who struggles hard. Takes a lesson from what you have seen about the falling places of those before you, namely those whose their joints vanished, their eyes and ears destroyed, their honor and prestige disappeared and their pleasure and wealth came to an end."
فَبُدلُوا بِقُرْبِ الاَوْلاَدِ فَقْدَهَا، وَبِصُحْبَةِ الاَزْوَاجِ مُفَارَقتَهَا. لاَ يَتَفَاخَرُونَ، وَلاَ يَتَنَاصَرُونَ، وَلاَ يَتَنَاسَلُونَ، وَلاَ يَتَزَاوَرُونَ، وَلاَ يَتَجَاوَرُونَ.,"The nearness of their children changed into remoteness. The company of their spouses changed into separation from them. They do not boast over each other, nor do they beget children, nor do they meet each other nor live as neighbors."
فَاحْذَروُا، عِبَادَاللهِ، حَذَرَ الْغَالِبِ لِنَفْسِهِ، الْمَانِعِ لِشَهْوَتِهِ، الناظِرِ بِعَقْلِهِ; فَإن الامْرَ وَاضِحٌ، وَالْعَلَمَ قَائِمٌ، وَالطرِيقَ جَدَدٌ، وَالسبِيلَ قَصْدٌ.,"Therefore, have fear, O servants of Allah, like the fear of one who has control over himself, who can check his passions and perceive with his wisdom. Surely, the matter is quite clear, the banner is standing, the course is level and the way is straight."
ومن كلام له (عليه السلام) لبعض أصحابه وقد سأله: كيف دفعكم قومكم عن هذا المقام وأنتم أحق به؟ فقال يَا أَخَا بَنِي أَسَد، إنكَ لَقَلِقُ الْوَضِينِ، تُرْسِلُ فِي غَيْرِ سَدَد، وَلَكَ بَعْدُ ذِمَامَةُ الصهْرِ، وَحَق الْمَسْأَلَةِ، وَقَدِ اسْتَعْلَمْتَ فَاعْلَمْ:,"One of the companions of Imam Ali ibn Abu Talib (from Banu Asad) asked him: “How was it that your tribe (Quraish) deprived you of this status (Caliphate) although you deserved it most?” In his reply, the Imam said the following : O brother of Banu Asad! Your girth is loose and you have put it on the wrong way. Nevertheless, you enjoy in-law kinship and also the right to ask. Since you have asked, listen."
أما الاسْتِبْدادُ عَلَيْنَا بِهذَا الْمَقامِ وَنَحْنُ الاعْلَوْنَ نَسَباً، وَالاشَدونَ بِالرسُولِ نَوْطاً، فَإنهَا كَانَتْ أَثَرَةً شَحتْ عَلَيْهَا نُفُوسُ قَوْم، وَسَخَتْ عَنْهَا نُفوسُ آخَرِينَ، وَالْحَكَمُ اللهُ، وَالْمَعْوَدُ إلَيْهِ الْقِيَامَةُ.,"As regarding the oppression against us in this matter, although we were the highest in descent and the strongest in kinship to the Messenger of Allah, it was a selfish act over which the hearts of people became greedy, although some people did not care for it. The Arbiter is Allah and to Him is the return on the Day of Judgement."
وَدَعْ عَنْكَ نَهْباً صِيحَ فِي حَجَرَاتِهِ * [وَلكِنْ حَدِيثاً مَا حَدِيثُ الروَاحِلِ] وَهَلُم الْخَطْبَ فِي ابْنِ أَبِي سُفْيَانَ، فَلَقَدْ أَضْحَكَنِي الدهْرُ بَعْدَ إبْكَائِهِ، وَلاَ غَرْوَوَاللهِ، فَيَا لَهُ خَطْباً يَسْتَفْرِغُ الْعَجَبَ، وَيُكْثِرُ الاَوَدَ،,"Now1 leave alone this story of devastation about which there is hue and cry all around.
Come and look at the son of Abu Sufyan (Muawiyah). Time has made me laugh after weeping. No wonder, by Allah; what is this affair which surpasses all wonder and which has increased wrongfulness?"
حَاوَلَ الْقَوْمُ إِطْفَاءَ نَورِ اللهِ مِنْ مِصْباحِهِ، وَسَد فَوارِهِ مِنْ يَنْبُوعِهِ، وَجَدَحُوا بَيْنِي وَبَيْنَهُمْ شِرْباً وَبِيئاً، فَإنْ تَرْتَفِعْ عَنا وَعَنْهُمْ مِحَنُ الْبَلْوَى، أَحْمِلْهُمْ مِنَ الْحَق عَلَى مَحْضِهِ، وَإنْ تَكُنِ الاُخْرَى، (فَلا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرات إن اللهَ عَلِيمٌ بِمَا يَصْنَعُونَ).,"These people have tried to put out the flame of Allah’s light from His lamp and close His fountain from its source. They mixed epidemic-producing water between them and myself. If the trying hardships were removed from us, I will take them on the course of truthfulness otherwise: So let not thy self go (in vain) in grief for them; verily
Allah knows all that they do. (Holy Quran, 35: 8)"
ومن خطبة له (عليه السلام) [الخالق جلّ وعلا],The Attributes of Allah
"الْحَمْدُ لله خَالِقِ الْعِبَادِ، وَسَاطِحِ الْمِهَادِ، وَمُسِيلِ الْوِهَادِ،وَمُخْصِبِ النجَادِ، لَيْسَ لاولِيتِهِ ابْتِدَاءٌ، وَلاَ لازَلِيتِهِ انْقِضَاءٌ، هُوَ الاَولُ لَمْ يَزَلْ، وَالْبَاقي بِلا أَجَل، خَرتْ لَهُ الْجِبَاهُ، وَوَحدَتْهُ الشفَاهُ، حَد الاشْيَاءَ عِنْدَ خَلْقِهِ لَهَا إبَانَةً
لَهُ مِنْ شَبَهِهَا،","Praise be to Allah, Creator of beings and things; He has spread the earth. He makes streams flow and vegetation grow on high lands. His primality has no beginning, nor has His eternity any end. He is the First and forever. He is the everlasting without limit. Foreheads bow before Him and lips declare His Oneness. He determined the limits of things at the time when He created them, keeping Himself away from any likeness."
لاَ تُقَدرُهُ الاوْهامُ بِالْحُدُودِ وَالحَرَكَاتِ، وَلاَ بِالْجَوَارِحِ وَالاْدَوَاتِ، لاَ يُقَالُ لَهُ:«مَتَى»؟ وَلاَ يُضْرَبُ لَهُ أَمَدٌ «بِحَتى»، الظاهِرُ لاَ يُقالُ: «مِم»؟ وَالْبَاطِنُ لاَ يُقَالُ: «فِيمَ»؟، لاَ شَبَحٌ فَيُتَقَصى، وَلاَ مَحْجُوبٌ فَيُحْوَى، لَمْ يَقْرُبْ مِنَ الاشْيَاءِ بِالْتِصَاق، وَلَمْ يَبْعُدْ عَنْهَا بِافْتِرَاق،,"Imagination cannot conceive Him as having any limits of movements, or having any limbs or faculties [such as those of His creatures]. It cannot be asked about Him: “Whence?” and no time limit can be attributed to Him by saying, “till then.” He is apparent, but it cannot be asked, “from what?” He is hidden, but it cannot be asked, “in what?” He is not a body which can die, nor is He veiled so as to be enclosed. He is not near to things by way of touch, nor is He remote from them by way of separation."
وَلاَ يَخْفَى عَلَيْهِ مِنْ عِبَادِهِ شُخُوصُ لَحْظَة، وَلاَ كُرُورُلَفْظَة، وَلاَ ازْدِلاَفُ رَبْوَة، وَلاَ انْبِسَاطُ خُطْوَة فِي لَيْل دَاج، وَلاَ غَسَق سَاج، يَتَفَيأُ عَلَيْهِ الْقَمَرُ الْمُنِيرُ، وَتَعْقُبُهُ الشمْسُ ذَاتُ النورِ فِي الْكُرُورِ وَالافُولِ، وَتَقْلِيبِ الازْمِنَةِ وَالدهُورِ، مِنْ إِقْبَالِ لَيْل مُقْبِل، وَإِدْبَارِ نَهَار مُدْبِر،,"The gazes of people’s eyes are not hidden from Him, nor the repetition of words, nor the glimpse of hillocks, nor the tread of a footstep in the dark night or in the deep gloom, where the shining moon casts its light and the effulgent sun comes in its wake, through its setting and appearing again and again with the rotation of time and periods, by the approach of the advancing night or the passing away of the fleeting day."
قَبْلَ كُل غَايَة وَمُدة، وَكُل إِحْصَاء وَعِدَة، تَعَالَى عَما يَنْحَلُهُ المحَددُونَ مِنْ صِفَاتِ الاقْدَارِ، وَنِهَايَاتِ الاقْطَارِ، وَتَأَثلِ الْمَسَاكِنِ، وَتَمَكنِ الامَاكِنِ; فَالْحَد لِخَلْقِهِ مَضْرُوبٌ، وَإِلَى غَيْرهِ مَنْسُوبٌ.,"He precedes every extremity and limit, every counting and numbering. He is far above what those who attribute any limited attribute to Him, such as the qualities of measure, having extremities, living in houses and dwelling in abodes because limits are meant for creation and are attributable only to those other than Allah."
[ابتداع المخلوقين],Allah: Originates from Nothing
لَمْ يَخْلُقِ الاْشْيَاءَ مِنْ أُصُول أَزَلِية، وَلاَ مِنْ أَوَائِلَ أَبَدِية، بَلْ خَلَقَ مَا خَلَقَ فَأَقَامَ حَدهُ، وَصَورَ مَا صَورَ فَأَحْسَنَ صُورَتَهُ، لَيْسَ لِشَيْء مِنْهُ امْتِنَاعٌ، وَلاَ لَهُ بِطَاعَةِ شَيْء انْتِفَاعٌ، عِلْمُهُ بِالامْوَاتِ الْمَاضِينَ كَعِلْمِهِ بِالاْحْيَاءِ الْبَاقِينَ، وَعِلْمُهُ بِمَا فِي السماوَاتِ الْعُلَى كَعِلْمِهِ بِمَا فِي الاْرَضِينَ السفْلَى.,"He did not create things from eternal matter nor after existing examples. Rather, He created whatever He created then He fixed limits thereto. He shaped whatever He shaped, ging the best shape thereto. Nothing can disobey Him, but anyone’s obedience is of no benefit to Him. His knowledge about those who died in the past is the same as His knowledge about the survivors. His knowledge about whatever there is in the high skies is like His knowledge of whatever there is in the low earth."
منها:,"Part of the Same Sermon: Creation of Mankind, the requirements of life"
أَيهَا الْـمَخْلُوقُ السوِي، وَالْمُنْشَأُ الْمَرْعِى، فِي ظُلُمَاتِ الارْحَامِ، وَمُضَاعَفَاتِ الاسْتَارِ، بُدِئْتَ (مِنْ سُلاَلَة مِنْ طِين)، وَوُضِعْتَ (فِي قَرَار مَكِين * إِلَى قَدَر مَعْلُوم) وَأَجَل مَقْسُوم، تَمُورُ فِي بَطْنِ أُمكَ جَنِيناً لاَ تُحِيرُ دُعَاءً، وَلاَ تَسْمَعُ نِدَاءً،,"O creature who has been equitably created and who has been nurtured and looked after in the darkness of wombs with multiple curtains! You were originated from the essence of clay (Holy Quran, 23: 12), placed in a still place for a known length (Holy Quran, 77: 21-22) and an ordained time. You used to move in the womb of your mother as an embryo, neither responding to a call nor hearing any voice."
ثُم أُخْرِجْتَ مِنْ مَقَركَ إِلَى دَار لَمْ تَشْهَدْهَا، وَلَمْ تَعْرِفْ سُبُلَ مَنَافِعِهَا; فَمَنْ هَدَاكَ لاِجْتِرَارِ الْغِذَاءِ مِنْ ثَدْيِ أُمكَ؟ وَعَرفَكَ عِنْدَ الْحَاجَةِ مَوَاضِعَ طَلَبِكَ وَإِرَادَتِكَ؟! هَيْهَاتَ، إِن مَنْ يَعْجِزُ عَنْ صِفَاتِ ذِي الْهَيْئَةِ وَالادَوَاتِ فَهُوَ عَنْ صِفَاتِ خَالِقِهِ أَعْجَزُ، وَمِنْ تَنَاوُلِهِ بِحُدُودِ المخْلُوقِينَ أَبْعَدُ!,"Then you were taken out of your place of stay to a place you had not seen before and you were not acquainted with the means of awaiting its benefits, or with who guided you to eke out your sustenance from the udder of your mother. And when you were in need, He appraised you of the location of what you required or aimed at. Alas! Certainly he who is unable to understand the qualities of a being with shape and limbs is more unable to understand the qualities of the Creator and the more remote from appreciating Him through the limitations."
ومن كلام له (عليه السلام) لما اجتمع الناس اليه وشكوا ما نقموه على عثمان وسألوه مخاطبته واستعتابه لهم، فدخل(عليه السلام) على عثمان فقال,"When people went to Imam Ali ibn Abu Talib in a deputation and complained to him about Othman, requesting him to speak to him on their behalf and to admonish him for their sake, he went to see Othman to whom he said the following : 1"
إِن الناسَ وَرَائي، وَقَدِ اسْتَسْفَرُوني بَيْنَكَ وَبَيْنَهُمْ، وَوَاللهِ مَا أَدْرِي مَا أَقُولُ لَكَ! مَا أَعْرِفُ شَيْئاً تَجْهَلُهُ، وَلاَ أَدُلكَ عَلَى أَمْر لاَ تَعْرِفُهُ، إِنكَ لَتَعْلَمُ مَا نَعْلَمُ، مَا سَبَقْنَاكَ إِلَى شَيْء فَنُخْبِرَكَ عَنْهُ، وَلاَ خَلَوْنَا بِشَيْء فَنُبَلغَكَهُ، وَقَدْ رَأَيْتَ كَمَا رَأَيْنَا، وَسَمِعْتَ كَمَا سَمِعْنَا،,"The people are behind me and they have made me an ambassador between you and themselves; but by Allah, I do not know what to say to you. I know nothing (in this matter) which you do not know, nor can I lead you to any matter of which you are not aware. You certainly know what we know. We have not come to know anything before you which we could tell you, nor did we learn any secret which we should reveal to you. You have seen as we have seen and you have heard as we have heard."
وَصَحِبْتَ رَسُولَ الله(صلى الله عليه وآله) كَمَا صَحِبْنَا. وَمَا ابْنُ أَبِي قُحَافَةَ وَلاَ ابْنُ الْخَطابِ بِأَوْلَى بِعَمَلِ الْحَق مِنْكَ، وَأَنْتَ أَقْرَبُ إِلَى رَسُولِ اللهِ(صلى الله عليه وآله) وَشِيجَةَ رَحِم مِنْهُمَا، وَقَدْ نِلْتَ مَنْ صَهْرِهِ مَا لَمْ يَنَالاَ.,"You sat in the company of the Prophet of Allah as we did. (Abu Bakr) the son of AbiQuhafah as well as (Umar) ibn al-Khattab were no more responsible for acting righteously than you, since you are nearer than both of them to the Prophet of Allah through kinship and you also hold relationship to him by marriage which they do not have."
فَاللهَ اللهَ فِي نَفْسِكَ! فَإِنكَ ـ وَاللهِ ـ مَا تُبَصرُ مِنْ عَمىً، وَلاَ تُعَلّمُ مِنْ جَهْل، وَإِن الْطرُقَ لَوَاضِحَةٌ، وَإِن أَعْلاَمَ الدينِ لَقَائِمَةٌ.,"Then (fear) Allah, with regard to your own self for, by Allah, you are not being shown anything as if you are blind or being apprised of anything as if you are ignorant. Everything is clear while the banners of faith are fixed."
فَاعْلَمْ أَن أَفْضَلَ عِبَادِاللهِ عِنْدَ اللهِ إِمَامٌ عَادِلٌ، هُدِيَ وَهَدَي، فَأَقَامَ سُنةً مَعْلُومَةً، وَأَمَاتَ بِدْعَةً مَجْهُولَةً، وَإِن السنَنَ لَنَيرَةٌ، لَهَا أَعْلاَمٌ، وَإِن الْبِدَعَ لَظَاهِرَةٌ، لَهَا أَعْلاَمٌ، وَإِن شَر الناسِ عِنْدَاللهِ إِمَامٌ جَائِرٌ ضَل وَضُل بِهِ، فَأَمَاتَ سُنةً مَأْخُوذَةً، وَأَحْيَا بِدْعَةً مَتْرُوكَةً.,"You should know that among the servants of Allah, the most distinguished person before Allah is the just imam who has been guided (by Allah) and who guides others. So, he stands by the recognized ways of the Prophet’s behavior and destroys unrecognized innovations. The (Prophet’s) ways are clear and they have signs, while innovations are also clear and they, too, have signs. Certainly, the worst man before Allah is the oppressive imam who has gone astray and through whom others go astray. He destroys the accepted Sunnah and revives abandoned innovations."
وَإِني سَمِعْتُ رَسُولَ اللهِ(صلى الله عليه وآله) يَقُولُ: «يُؤْتَى يَوْمَ الْقِيَامَةِ بِالامَامِ الْجَائِرِ وَلَيْسَ مَعَهُ نَصِيرٌ وَلاَ عَاذِرٌ، فَيُلْقَى فِي نَارِ جَهَنمَ، فَيَدُورُ فِيهَا كَمَا تَدُورُ الرحَى، ثُم يَرْتَبِطُ فِي قَعْرِهَا».,"I heard the Messenger of Allah saying: “On the Day of Judgement, the oppressive imam will be brought with none to support him or to advance excuses on his behalf. Then he will be thrown into Hell where he will rotate as the hand-mill rotates, then (eventually) he will be confined to its hollow."
وَإِني أَنْشُدُكَ اللهَ أنْ تَكُونَ إِمَامَ هذِهِ الامةِ الْمَقْتُولَ، فَإِنهُ كَانَ يُقَالُ: يُقْتَلُ فِي هذِهِ الامةِ إِمَامٌ يَفْتَحُ عَلَيْهَا الْقَتْلَ وَالْقِتَالَ إِلى يَوْمِ الْقُيَامَةِ، وَيَلْبِسُ أُمُورَهَا عَلَيْهَا، وَيَبُث الْفِتَنَ فِيهَا، فَلاَ يُبْصِرُونَ الْحَق مِنَ الْبَاطِلِ، يَمُوجُونَ فِيهَا مَوْجاً، وَيَمْرُجُونَ فِيهَا مَرْجاً.,"I swear to you by Allah that you should not be such an imam of the people who will be killed because it has been said that an imam of this people will be killed after which killing and fighting will be made open for them till the Day of Judgement and he will confuse their matters and spread troubles over them. As a result, they will not distinguish right from wrong. They will oscillate like waves and will be utterly misled."
فَلاَ تَكُونَن لِمَرْوَانَ سَيقَةً يَسُوقُكَ حَيْثُ شَاءَ بَعْدَ جَلاَلَ السن وَتَقَضي الْعُمُرِ. فَقَالَ لَهُ عُثْـمَانُ: كَلمِ الناسَ فِي أَنْ يُؤَجلُونِي، حَتى أَخْرُجَ إِلَيْهِمْ مِن مَظَالِمِهِمْ، فَقال(عليه السلام): مَاكَانَ بِالْمَدِينَةِ فَلاَ أَجَلَ فِيهِ، وَمَا غَابَ فَأَجَلُهُ وُصُولُ أَمْرِكَ إِلَيْهِ.,"You should not behave as the beast of burden for Marwan [ibn al-Hakam, your cousin] so that he may drag you wherever he likes, despite (your) seniority of age and length of life. It was then that Othman said the following to Imam Ali ibn Abu Talib : “Ask the people to give me time till I redress their grievances.” Imam Ali ibn Abu Talib said, “As far as Medina is concerned, time is out of the question. As for more remote areas, you can have the time needed for your order to reach your objectives.”"
ومن خطبة له يذكر فيها عجيب خلقه الطاووس [خلقة الطيور],"Describing the Wonderful Creation of the Peacock, the Wonderful Creation of Birds"
ابْتَدَعَهُمْ خَلْقاً عَجِيباً مِنْ حَيَوَان وَمَوَات، وَسَاكِن وَذِي حَرَكَات، وَأَقَامَ مِنْ شَوَاهِدِ الْبَينَاتِ عَلَى لَطِيفِ صَنْعَتِهِ، وَعَظِيمِ قُدْرَتِهِ، مَا انْقَادَتْ لَهُ الْعُقُولُ مُعْتَرِفَةً بِهِ، وَمُسْلمَةً لَهُ، وَنَعَقَتْ فِي أَسْـمَاعِنَا دَلاَئِلُهُ عَلَى وَحْدَانِيتِهِ،,"Allah has provided wonderful creations including the living, the lifeless, the stationary and the moving. He has established such clear proofs for His delicate creative power and great might that minds bend down to Him in acknowledgment thereof and in submission to Him and arguments about His oneness strike our ears."
وَمَا ذَرَأَ مِنْ مُخْتَلِفِ صُوَرِ الاطْيَارِ التِي أَسْكَنَهَا أَخَادِيدَ الاْرْضِ، وَخُرُوقَ فِجَاجِهَا، وَرَوَاسِي أعْلاَمِهَا، مِنْ ذَوَاتِ أَجْنِحَة مُخْتَلِفَة، وَهَيْئَات مُتَبَايِنَة، مُصَرفَة فِي زِمَامِ التسْخِيرِ، وَمُرَفْرِفَة بِأَجْنِحَتِهَا فِي مَخَارِقِ الْجَو المُنفَسِحِ وَالْفَضَاءِ المُنفَرِجِ.,"He has created birds of various shapes which live in the burrows of the earth, in the openings of high passes and on mountain peaks. They have different kinds of wings and various characteristics. They are controlled by the rein of (Allah’s) authority. They flutter with their wings in the expanse of the vast firmament and the open atmosphere."
كَونَهَا بَعْدَ إِذْ لَمْ تَكُنْ فِي عَجائِبِ صُوَر ظَاهِرَة، وَرَكبَهَا فِي حِقَاقِ مَفَاصِلَ مُحْتَجِبَة، وَمَنَعَ بَعْضَهَا بِعَبَالَةِ خَلْقِهِ أَنْ يَسْمُوَ فِي الْهَوَاءِ خُفُوفاً، وَجَعَلَهُ يَدِف دَفِيفاً،,He brought them into existence from non-existence in strange external shapes and composed them with joints and bones covered with flesh. He prevented some of them from flying easily in the sky because of their heavy bodies and allowed them to use their wings only close to the ground.
وَنَسَقَهَا عَلَى اخْتِلاَفِهَا فِى الاْصَابِيغِ بِلَطِيفِ قُدْرَتِهِ، وَدَقِيقِ صَنْعَتِهِ; فَمِنْهَا مَغْمُوسٌ فِي قَالَبِ لَوْن لاَ يَشُوبُهُ غَيْرُ لَوْنِ مَا غُمِسَ فِيه، وَمِنْهَا مَغْمُوسٌ فِي لَوْنِ صِبْغ قَدْ طُوقَ بِخِلاَفِ مَا صُبِغَ بِهِ.,"He has set them in different colors by His delicate might and exquisite creative power.
Among them are those which are tinted with one hue and there is no other hue except the one in which they have been dyed. There are others which are tinted with one color and they have a neck ring of a different color than that with which they are tinted."
[الطاووس],About the Peacock
وَمِنْ أَعْجَبِهَا خَلْقاً الطاوُوسُ، الذِي أَقَامَهُ فِي أَحْكَمِ تَعْدِيل، وَنَضدَ أَلْوَانَهُ فِي أَحْسَنِ تَنْضِيد، بِجَنَاح أَشْرَجَ قَصَبَهُ، وَذَنَب أَطَالَ مَسْحَبَهُ.,The most amazing among them in its creation is the peacock which Allah has created in the most symmetrical dimensions and arranged its hues in the best arrangement with wings the ends of which are inter- weaved together and with a long tail.
إذَا دَرَجَ إلَى الانْثَى نَشَرَهُ مِنْ طَيهِ، وَسَمَا بِهِ مُطِلا عَلَى رَأْسِهِ كَأَنهُ قِلْعُ دَارِيّ عَنَجَهُ نُوتِيهُ. يَخْتَالُ بِأَلْوَانِهِ، وَيَمِيسُ بِزَيَفَانِهِ، يُفْضِي كَإفْضَاءِ الديَكَةِ،,"When it approaches its female, it spreads out its folded tail and raises it up so as to cast a shade over its head, as if it were the sail of a boat being pulled by the sailor. It feels proud of its colors and sways with its movements. It copulates like the cocks."
وَيَؤُر بِمَلاَقِحِهِ[أَر الْفُحُولِ الْمُغْتَلِمَةِ(11) لِلضرَابِ(12)] أُحِيلُكَ مِنْ ذلِكَ عَلَى مُعَايَنَة، لاَ كَمَنْ يُحِيلُ عَلى ضَعِيف إسْنَادُهُ، وَلَوْ كَانَ كَزَعْمِ مَنْ يَزْعُمُ أَنهُ يُلْقِحُ بِدَمْعَة تَسْفَحُهَا مَدَامِعُهُ،,It leaps (on the female) for cohabitation like lustful energetic men at the time of fighting. people that it cohabits with the female by a tear which flows from its eyes.
فَتَقِفُ في ضَفتَي جُفُونِهِ، وأَن أُنْثَاهُ تَطْعَمُ ذلِكَ، ثُم تَبِيضُ لاَ مِنْ لِقَاحِ فَحْل سِوَى الدمْعِ الْمُنبَجِسِ، لَمَا كَانَ ذلِكَ بَأَعْجَبَ مِنْ مُطَاعَمَةِ الْغُرَابِ!.,"When it stops on the edges of the eyelids, the female swallows it and lays its eggs thereby, not through cohabitation by a male other than by means of this flowing tear. Even if they say this, it will be no more amazing than (what they say about) the mutual feeding of the crows (prior to cohabitation)."
تَخَالُ قَصَبَهُ مَدَارِىَ مِنْ فِضة، وَمَا أُنْبِتَ عَلَيْهَا مِنْ عَجِيبِ دَارَاتِهِ، وَشُمُوسِهِ خَالِصَ الْعِقْيَانِ، وَفِلَذَ الزبَرْجَدِ. فَإنْ شَبهْتَهُ بِمَا أَنْبَتَتِ الارْضُ قُلْتَ: جَنِى جُنِىَ مِنْ زَهْرَةِ كُل رَبِيع،,"You will imagine its feathers to be like sticks made of silver and the wonderful circles and sun-shaped feathers growing there to be of pure gold and pieces of green emerald. If you likened them to anything growing on land, you will say that it is a bouquet of flowers collected during every spring."
وَإنْ ضَاهَيْتَهُ بِالْملابِسِ فَهُوَ كَمَوْشِى الْحُلَلِ أَوْ كَمُونِقِ عَصْبِ الَيمَنِ، وَإنْ شَاكَلْتَهُ بِالْحُلِي فَهُوَ كَفُصُوص ذَاتِ أَلْوَان، قَدْ نُطقَتْ بِاللجَيْنِ الْمُكَللِ. يَمْشِي مَشْيَ الْمَرِحِ الْـمُخْتَالِ، وَيَتَصَفحُ ذَنَبَهُ وَجَنَاحَهُ، فَيُقَهْقِهُ ضَاحِكاً لِجَمَالِ سِرْبَالِهِ، وَأَصَابِيغِ وِشَاحِهِ ;,"If you likened them to clothes, they will be like printed apparels or amazing variegated clothes of Yemen. If you likened them to ornaments, then they will be like gems of different color with studded silver. The peacock walks with vanity and pride, throwing open its tail and wings, laughing, admiring the handsomeness of its outfit and the hues of its necklace of gems."
فَإذَا رَمَى بِبَصَرِهِ إِلَى قَوَائِمِهِ زَقَا مُعْوِلاً بِصَوْت يَكَادُ يُبِينُ عَنِ اسْتِغَاثَتِهِ، وَيَشْهَدُ بِصَادِقِ تَوَجعِهِ، لاِن قَوَائِمَهُ حُمْشٌ كَقَوَائِمِ الديَكَةِ الْخِلاَسِيةِ.,"But when it casts its glance at its legs, it cries loudly with a voice which indicates its call for help, displaying its true grief because its legs are thin like the legs of Indo-Persian cross-bred cocks."
وَقَدْ نَجَمَتْ مِنْ ظُنْبُوبِ سَاقِهِ صِيصِيَةٌ خَفِيةٌ، وَلَهُ فِي مَوْضِعِ الْعُرْفِ قُنْزُعَةٌ خَضْرَاءُ مُوَشاةٌ، وَمَخْرَجُ عَنُقِهِ كالاْبْرِيقِ، وَمَغَرزُهَا، أَوْ كَحَرِيرَة مُلْبَسَة مِرْآةً ذَاتَ صِقَال، وَكَأَنهُ مُتَلَفعٌ بِمِعْجَر أَسْحَمَ ;,"At the end of its shin, there is a thin thorn, and on the crown of its head, there is a bunch of green variegated feathers. Its neck begins in the shape of a goblet and it stretches up to its belly like the hair-dye of Yemen in color or like silk cloth put on a polished mirror which looks as if it has been covered with a black veil."
إلا أنهُ يُخَيلُ لِكَثْرَةِ مَائِهِ، وَشِدةِ بَرِيقِهِ، أَن الْخُضْرَةَ الناضِرَةَ مُمْتَزِجَةٌ بِهِ، وَمَعَ فَتْقِ سَمْعِهِ خَط كَمُسْتَدَق الْقَلَمِ فِي لَوْنِ الاقْحُوَانِ، أَبْيَضُ يَقَقٌ، فَهُوَ بِبَيَاضِهِ فِي سَوَادِ مَا هُنَالِكَ يَأْتَلِقُ.,"Other than that, on account of its excessive luster and extreme brightness, it appears that a lush green color has been mixed with it. Along the openings of its ears there is a line of shining bright daisy color like the thin end of a pen. Whiteness shines on the black background."
وَقَل صِبْغٌ إلا وَقَدْ أَخَذَ مِنْهُ بِقِسْط، وَعَلاَهُ بِكَثْرَةِ صِقَالِهِ وَبَرِيقِهِ، وَبَصِيصِ دِيبَاجِهِ وَرَوْنَقِهِ، فَهُوَ كَالازَاهِيرِ الْمَبْثُوثَةِ، لَمْ تُرَبهَا أَمْطَارُ رَبِيع، وَلاَ شُمُوسُ قَيْظ.,"There is hardly a hue from which it has not taken a bit and improved it further by regular polish, luster, silken brightness and brilliance. It is, therefore, like scattered blossoms which have not been seasoned by the rains of spring or the summer sun."
وَقَدْ يَنْحَسِرُ مِنْ رِيشِهِ، وَيَعْرَى مِنْ لِبَاسِهِ، فَيَسْقُطُ تَتْرَى، وَيَنْبُتُ تِبَاعاً، فَيَنْحَت مِنْ قَصَبِهِ انْحِتَاتَ أَوْرَاقِ الاغْصَانِ، ثُم يَتَلاَحَقُ نَامِياً حَتى يَعُودَ كَهَيْئَتِهِ قَبْلَ سُقُوطِهِ، لاَ يُخَالِفُ سَالِفَ أَلْوَانِهِ، وَلاَ يَقَعُ لَوْنٌ فِي غَيْرِ مَكَانِهِ!,"It also sheds its plumage and puts off its outfit. They all fall away and grow again. They fall away from the feather stems like the falling of leaves from twigs, then they begin to join together and grow till they return to the state that existed before their falling away. The new hues do not change from the previous ones, nor does any color occur anywhere other than in its own place."
وَإذَا تَصَفحْتَ شَعْرَةً مِنْ شَعَرَاتِ قَصَبِهِ أَرَتْكَ حُمْرَةً وَرْدِيةً، وَتَارَةً خُضْرَةً زَبَرْجَدِيةً، وَأَحْيَاناً صُفْرَةً عسْجَدِيةً. فَكَيْفَ تَصِلُ إلَى صِفَةِ هذَا عَمَائِقُ الْفِطَنِ، أَوْ تَبْلُغُهُ قَرَائِحُ الْعُقُولِ، أَوْ تَسْتَنْظِمُ وَصْفَهُ أَقْوَالُ الْوَاصِفِينَ؟!,"If you carefully look at one hair from the hairs of its feather stems, it will look like a red rose, then like emerald green, then like golden yellow. How can sharpness of intellect describe such a creation, or faculty of mind, or the utterances of describers manage to tell of it?"
وَأَقَل أَجْزَائِهِ قَدْ أَعْجَزَ الاوهَامَ أَنْ تُدْرِكَهُ، وَالالْسِنَةَ أَنْ تَصِفَهُ! فَسُبْحَانَ الذِي بَهَرَ الْعُقُولَ عَنْ وَصْفِ خَلْق جَلاهُ لِلْعُيُونِ، فَأَدْرَكَتْهُ مَحْدُوداً مُكَوناً، وَمُؤَلفاً مُلَوناً، وَأَعْجَزَ الالْسُنَ عَنْ تَلْخِيصِ صِفَتِهِ، وَقَعَدَ بِهَا عَنْ تَأْدِيَةِ نَعْتِهِ!,"Even its smallest parts have made it impossible for the imagination to pick them out or for tongues to describe them. Glorified is Allah Who has disabled intellects from describing the creation which He placed openly before the eyes and which they see bounded, shaped, arranged and colored. He also disabled tongues from briefly describing its qualities and also from expanding in its praise."
[صغار المخلوقات],The magnificence of the Creator in Great and Small Creations
فَسُبْحَانَ مَنْ أَدْمَجَ قَوَائِمَ الذرةِ وَالْهَمَجَةِ إلَى مَا فَوْقَهُمَا مِنْ خَلْقِ الْحِيتَانِ وَالافْيِلَةِ! وَوَأَى عَلَى نَفْسِهِ أَلا يَضْطَرِبَ شَبَحٌ مِما أَوْلَجَ فِيهِ الروحَ، إِلا وَجَعَلَ الْحِمَامَ مَوْعِدَهُ، وَالْفَنَاءَ غَايَتَهُ.,"Glorified is Allah Who has assigned feet to small ants and gnats and also to those above them, the serpents and the elephants. He has made it obligatory upon Himself that no skeleton in which He infuses a spirit will move, but that death is its promised place and destruction its final end."
[منها: في صفة الجنة],Part of the Same Sermon: Describing Paradise
فَلَوْ رَمَيْتَ بِبَصَرِ قَلْبِكَ نَحْوَ مَا يُوصَفُ لَكَ مِنْهَا لَعَزَفَتْ نَفْسُكَ عَنْ بَدَائِعِ مَا أُخْرِجَ إِلَى الدنْيَا مِنْ شَهَوَاتِهَا وَلَذاتِهَا، وَزَخَارِفِ مَنَاظِرِهَا،,"If you cast your mind’s eye at what is described to you about Paradise, your heart will begin to hate the delicacies of this world that have been displayed here, namely its desires and its pleasures and the beauties of its scenes."
وَلَذَهِلَتْ بِالْفِكْرِ فِي اصْطِفَاقِ أَشْجَار غُيبَتْ عُرُوقُهَا فِي كُثْبَانِ الْمِسْكِ عَلَى سَوَاحِلِ أَنْهَارِهَا، وَفِي تَعْلِيقِ كَبَائِسِ اللؤْلُؤِ الرطْبِ فِي عَسَالِيجِهَا)وَأَفْنَانِهَا، وَطُلُوعِ تِلْكَ الثمارِ مُخْتَلِفَةً فِي غُلُفِ أَكْمَامِهَا،,And you will be lost in the rustling of the trees whose roots lie hidden in the mounds of musk on the banks of the rivers in Paradise and in the attraction of the bunches of fresh pearls on the twigs and branches of those trees and in the appearance of different fruits from under the cover of their leaves.
تُجْنَى مِنْ غَيْرِ تَكَلف فَتأْتي عَلَى مُنْيَةِ مُجْتَنِيهَا، وَيُطَافُ عَلَى نُزالِهَا فِي أَفْنِيَةِ قُصُورِهَا بِالاعْسَالِ الْمُصَفقَةِ، وَالْخُمُورِ الْمُرَوقَةِ. قَوْمٌ لَمْ تَزَلِ الْكَرَامَةُ تَتمادَى بهِمْ حَتى حَلوا دَارَ الْقَرَارِ، وَأَمِنُوا نُقْلَةَ الاسْفَارِ.,"These fruits can be picked without difficulty as they come down at the desire of their pickers. Pure honey and fermented wine will be handed round to those who settle down in the courtyards of its palaces. They are a people whom honor has always followed till they were made to settle in the house of eternal abode, and they obtained rest from the movement of journeying."
فَلَوْ شَغَلْتَ قَلْبَكَ أَيهَا الْمُسْتَمِعُ بِالْوُصُولِ إلَى مَا يَهْجُمُ عَلَيكَ مِنْ تِلْكَ الْمَنَاظِرِ الْمُونِقَةِ، لَزَهِقَتْ نَفْسُكَ شَوْقاً إِلَيْهَا، وَلَتَحَملْتَ مِنْ مَجْلِسِي هذَا إِلَى مُجَاوَرَةِ أَهْلِ الْقُبُورِ اسْتِعْجَالاً بِهَا. جَعَلَنَا اللهُ وَإِياكُمْ مِمنْ يَسْعَى بِقَلْبِهِ إِلى مَنَازِلِ الاْبْرَارِ بِرَحْمَتِهِ.,"O listener! If you busy yourself in advancing towards these wonderful scenes which will rush towards you, then your heart will certainly die due to eagerness for them, and you will be prepared to seek the company of those in the graves, straight away from my audience here, and hasten towards them. May Allah, through His mercy, include us and yourselves, too, among those who strive with their hearts for the abodes of the virtuous."
تفسير بعض ما في هذه الخطبة من الغريب,Note explaining some of the wonderful and obscure portions of this sermon:.
قَوْلُهُ(عليه السلام): «ويَؤُر بِمَلاقِحِهِ» الاْر: كِنَايَةٌ عَنِ النّكَاح، يُقَالُ: أرّ المَرْأةَ يَؤُرّهَا، إذَا نَكَحَهَا. وَقَوْلُهُ(عليه السلام): «كَأنّهُ قلْعُ دَارِيّ عَنَجَهُ نُوتيّهُ» الْقلْعُ: شِرَاعُ السّفِينَةِ، وَدَارِيّ: مَنْسُوبٌ إلى دَارِينَ، وَهِيَ بَلْدَةٌ عَلَى الْبَحْرِ يُجْلَبُ مِنْهَا الطّيبُ. وَعَنَجَهُ: أَيْ عطفه.,"Sayyid ar-Radi says the following: “In the words of Imam Ali ibn Abu Talib : ‘Aya’urru bimalaqihihi, ‘al-arr’ implies copulation, e.g. When it is said, ‘arra’r-rajulu al-mar’ata ya’urruha,’ it means ‘He copulated with the woman.’” In his words “Aka’annahu qal’u dariyyin anajahu nutiyyuhu, al- qal,” he means the sail of a boat. “Dari” means belonging to Darin, a small town on the coast from where scents are bought. And “anajahu” means Aturned it."
يُقَالُ: عَنَجْتُ النّاقَةَ أَعْنُجُهَا عَنْجاً إذَا عَطَفْتُهَا. وَالنّوتي: الْمَلاّحُ. وَقَوْلُهُ: «ضَفّتَيْ جُفُونِهِ» أَرَادَ جَانِبَيْ جُفُونِهِ. وَالضّفّتَانِ: الجانِبَانِ. وَقَوْلُهُ: «وَفِلَذَ الزّبَرْجَدِ» الْفِلَذُ: جَمْعُ فِلْذَة، وَهِيَ القِطْعَةُ. وَقَوْلُهُ: «كَبَائِسِ اللّؤْلُؤِ الرّطْبِ» الْكِبَاسَة: الْعِذْقُ. وَالْعَسَالِيجُ: الْغُصُونُ، وَاحِدُهَا عُسْلُوجٌ.,"It is said, “anajtun’n-naqata” like “nasartu – a’najuha anjan” when you turn the she-camel. And “an-nuti” means “sailor”. His words “daffatay jufunihi” mean: edges of the eyelids, since “ad-daffatan” means: The two edges. As for his words “wa filadhu’z-zabarjadi,” “al- filadh” is the plural of “al-fildhah”; it means “piece”. His words “ka ba’isi’l-lulu’i’r-ratibi”: “al-kibasah” means “bunch of dates”. “Al-‘asalij” means twigs. Its singular is “’Usluj”."
لِيَتَأَس صَغِيرُكُمْ بِكَبِيرِكُمْ، وَلْيَرأَفْ كَبِيرُكُمْ بِصَغيرِكُمْ، وَلاَ تَكُونُوا كَجُفَاةِ الْجَاهِلِيةِ: لاَ في الدينِ يَتَفَقهُونَ، وَلاَ عَنِ اللهِ يَعْقِلُونَ، كَقَيْضِ بَيْض في أَدَاح يَكُونُ كَسْرُهَا وِزْراً، وَيُخْرِجُ حِضَانُهَا شَرّاً.,"The young among you should follow the elders while the elders should be kind to the young. Do not be like those rude people of the pre-Islamic (al-jahiliyyah) period who did not exert themselves in religion nor use their intellects in the matter of Allah. They1 are like the breaking of eggs in the nest of a dangerous bird because their breaking looks bad, but keeping them intact will mean the production of dangerous young ones."
منها: [في بني أمية],Part of the same sermon about the autocracy and oppression of the Umayyads and their fate
افْتَرَقُوا بَعْدَ أُلْفَتِهِمْ، وَتَشَتتُوا عَنْ أَصْلِهِمْ، فَمِنْهُمْ آخِذٌ بِغُصْن أَيْنَما مَالَ مَالَ مَعَهُ، عَلَى أَن اللهَ تَعَالَى سَيَجْمَعُهُمْ لِشَر يَوْم لِبَنِي أُمَيةَ، كَمَا تَجْتَمِعُ قَزَعُ الْخَرِيفِ يُؤَلفُ اللهُ بَيْنَهُمْ، ثُم يَجْعَلُهُمْ رُكَاماً كَرُكَامِ السحَابِ،,"They will divide after their unity and scatter away from their nucleus. Some of them will stick to the branches and bend down as the branches bend, until Allah, the Sublime, will gather them together for the Day that will be the very worst for the Umayyads just as the scattered bits of clouds assemble in the autumn. Allah will create affinity among them. Then He will make them into a strong mass like the mass of clouds."
ثُم يَفْتَحُ لَهُمْ أَبْوَاباً، يَسِيلُونَ مِنْ مُسْتَثَارِهِمْ كَسَيْلِ الْجَنتَيْنِ، حَيْثُ لَمْ تَسْلَمْ عَلَيْهِ قَارَةٌ، وَلَمْ تَثْبُتْ عَلَيْهِ أَكَمَةٌ، وَلَمْ يَرُد سَنَنَهُ رَص طَوْد، وَلاَ حِدَابُ أَرْض، يُذعْذِعُهُمُ اللهُ فِي بُطُونِ أَوْدِيَتِهِ، ثُم يَسْلُكُهُمْ يَنَابِيعَ فِي الارْضِ،,"Then He will open doors for them to flow out of their starting place like the flood of the two gardens (of Saba’) from which neither high rocks remained safe nor small hillocks. Its flow could be repulsed neither by strong mountains nor by high lands. Allah will scatter them in the low lands of valleys, then will He make them flow like streams throughout the earth."
يَأَخُذُ بِهِمْ مِنْ قَوْم حُقُوقَ قَوْم، وَيُمَكنُ لِقَوْم فِي دِيَارِ قَوْم. وَايْمُ اللهِ، لَيَذُوبَن مَا فِي أَيْدِيهمْ بَعْدَ الْعُلُو وَالتـمْكِينِ، كَمَا تَذُوبُ الالْيَةُ عَلَى النارِ.,"Through them He will arrange the taking of rights of one people by another people and make one people stay in the houses of those of other people’s. By Allah, all their status and esteem will dissolve as fat dissolves on the fire."
أَيهَا الناسُ، لَوْ لَمْ تَتَخَاذَلُوا عَنْ نَصْرِ الْحَق، وَلَمْ تَهِنُوا عَنْ تَوْهِينِ الْبَاطِلِ، لَمْ يَطْمَعْ فِيكُمْ مَنْ لَيْسَ مِثْلَكُمْ، وَلَمْ يَقْوَ مَنْ قَوِيَ عَلَيْكُمْ، لكِنكُمْ تِهْتُمْ مَتَاهَ بَنِي إسْرَائِيلَ.,"O people! If you had not evaded support for the truth and had not felt weakness from crushing wrong, then he who does not match you will not have aimed at you, and he who over-powered you will not have over¬powered you. But you roamed about the deserts (of disobedience) like Banu Isra’il (Children of Israel)."
وَلَعَمْرِي، لَيُضَعفَن لَكُمُ التيهُ مِنْ بَعْدِي أَضْعَافاً، [بِمَا] خَلفْتُمُ الْحَق وَرَاءَ ظُهُورِكُمْ، وَقَطَعْتُمُ الادْنى، وَوَصَلْتُمُ الابْعَدَ. وَاعْلَمُوا أَنكُمْ إِنِ اتبَعْتُمُ الداعِيَ لَكُمْ، سَلَكَ بِكُمْ مِنْهَاجَ الرسُولِ، وَكُفِيتُمْ مَؤُونَةَ الاعْتِسَافِ، وَنَبَذْتُمُ الثقْلَ الْفَادِحَ عَنِ الاعْنَاقِ.,"I swear by my life that after me your tribulations will increase manifold because you will have abandoned the truth behind your backs, severed your ties with your near ones and established relations with remote ones. Be informed that if you had followed the one who was calling you (to guidance), he will have let you tread the ways of the Prophet, then you will have been spared the difficulties of misguidance, and you will have thrown away the crushing burden from round your necks."
ومن خطبة له (عليه السلام) في أوّل خلافته,Delivered at the Inception of his Caliphate
إن اللهَ سُبْحَانَهُ أَنْزَلَ كِتَاباً هَادِياً بَينَ فِيهِ الْخَيْرَ وَالْشر; فَخُذُوا نَهْجَ الْخَيْرِ تَهْتَدُوا، وَاصْدِفُوا عَنْ سَمْتِ الشر تَقْصِدُوا. الْفَرَائِضَ الْفَرائِضَ! أَدوهَا إلَى اللهِ تُؤَدكُمْ إِلَى الْجَنةِ.,"Allah, the One Glorified by all, has revealed [for you] a Book of guidance wherein He has explained virtue and vice. You should adopt the course of virtue whereby you will have guidance and keep aloof from the path of vice so that you may remain on the right path. (Mind) the obligations, (mind) the obligations! Fulfil them for the sake of pleasing Allah and they will take you to Paradise."
إن اللهَ تَعالَى حَرمَ حَرَاماً غَيْرَ مَجْهُول، [ وَأَحَل حَلاَلاً غَيْرَ مَدْخُول ]، وَفَضلَ حُرْمَةَ الْمُسْلِمِ عَلَى الْحُرَمِ كُلهَا، وَشَد بِالاخْلاَصِ وَالتوحِيدِ حُقُوقَ الْمُسْلِمِينَ فِي مَعَاقِدِهَا، فَالْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ إِلا بِالْحَق، وَلاَ يَحِل أَذَى الْمُسْلِمِ إِلا بَمَا يَجِبُ.,"Surely, Allah has made unlawful the things which are not unknown and made lawful the things which are without defect. He has declared paying regard to Muslims as the highest of all regards. He has placed the rights of Muslims in the same level (of importance) as devotion (to Him and to His oneness). Therefore, a Muslim is one from whose tongue and hand every (other) Muslim is safe except in the matter relevant to the truth. It is not, therefore, lawful to assault a Muslim except when it is obligatory."
بَادِرُوا أَمْرَ الْعَامةِ وَخَاصةَ أَحَدِكُمْ وَهُوَ الْمَوْتُ، فَإن الناسَ أَمَامَكُمْ، وَإِن الساعَةَ تَحْدُوكُمْ مِنْ خَلْفِكُمْ، تَخَففُوا تَلْحَقُوا، فَإنمَا يُنْتَظَرُ بِأَولِكُمْ آخِرُكُمْ.,"Hasten towards the most common matter which is peculiar to everyone, and it is death. Certainly, people (who have already gone) are ahead of you while the hour (Day of Judgement) is driving you from behind. Remain light, in order that you may overtake them. Your backs are being protected for the sake of protecting the fronts."
اتقُوا اللهَ فِي عِبَادِهِ وَبِلاَدِهِ، فَإنكُمْ مَسْؤُولُونَ حَتى عَنِ الْبِقَاعِ وَالْبَهَائِمِ، أَطِيعُوا اللهَ وَلاَ تَعْصُوهُ، وَإِذَا رَأَيْتُمُ الْخَيْرَ فَخُذُوا بِهِ، وَإذَا رَأَيْتُمُ الشر فَأَعْرِضُوا عَنْهُ.,"Fear Allah in the matter of His creatures and His cities because you will be questioned even about lands and beasts. Obey Allah and do not disobey Him. When you witness virtue (being done) adopt it, and when you witness vice (being committed) avoid it."
ومن كلام له (عليه السلام) بعد ما بويع بالخلافة وقد قال له قوم من الصحابة: لو عاقبت قوماً ممن أجلب على عثمان؟ فقال: يَا إخْوَتَاهُ! إني لَسْتُ أَجْهَلُ مَا تَعْلَمُونَ، وَلكِنْ كَيْفَ لي بِقُوة وَالْقَوْمُ الْـمُجْلبُونَ عَلَى حَد شَوْكَتِهِمْ، يَمْلِكُونَنَا وَلاَ نَمْلِكُهُمْ!,"Having sworn allegiance to Imam Ali ibn Abu Talib, some people from among the companions of the Prophet said to him. “You should punish the people who assaulted Othman,” whereupon he said the following :
O Brethren! I am not ignorant of what you know, but how do I have the power for it while those who assaulted him are in the height of their power? They have superiority over us, not we over them."
وهَاهُمْ هؤُلاَءِ قَدْ ثَارَتْ مَعَهُمْ عِبْدَانِكُمْ، وَالْتَفتْ إلَيْهِمْ أَعْرَابُكُمْ، وَهُمْ خِلاَلَكُمْ يَسُومُونَكُمْ مَا شَاؤُوا; وَهَلْ تَرَوْنَ مَوْضِعاً لِقُدْرَة عَلَى شَيء، تُرِيدُونَهُ؟! إن هذَا الامْرَ أَمْرُ جَاهِلِية، وَإِن لِهؤُلاَءِ الْقَوْمِ مَادةً.,"They are now in the status that even your slaves have risen with them and bedouin Arabs, too, have joined them. They are now among you and are harming you as they please. Do you see any way to be able to do what you aim at? This demand is certainly that of the pre-Islamic (jahiliyya) period, and these folks have support behind them."
إن الناسَ مِنْ هذَا الامْرِ ـ إذَا حُركَ ـ عَلَى أُمُور: فِرْقَةٌ تَرَى مَا تَرَوْنَ، وَفِرقْةٌ تَرَى مَا لاَ تَرَوْنَ، وَفِرْقَةٌ لاَ تَرَى لا هذَا وَلاَ هذَا، فَاصْبِرُوا حَتى يَهْدَأَ الناسُ، وَتَقَعَ الْقُلُوبُ مَوَاقِعَهَا، وَتُؤْخَذَ الْحُقُوقُ مُسْمَحَةً ;,"When the matter is taken up, people will have different views about it. One group will think as you do, but another will not think as you think, and there will be still another group that will be neither this way nor that. Be patient till people quiet down and hearts settle in their places so that rights can be achieved for people easily."
فَاهْدَأُوا عَني، وَانْظُرُوا مَاذَا يَأْتِيكُمْ بِهِ أَمْرِي، وَلاَ تَفْعَلُوا فَعْلَةً تُضَعْضِعُ قُوةً، وَتُسْقِطُ مُنةً، وَتُورِثُ وَهْناً وَذِلةً. وَسَأُمْسِكُ الامْرَ مَا اسْتَمْسَكَ، وَإذَا لَمْ أَجِدْ بُدّاً فَآخِرُ الدواءِ الْكَي.,"Rest assured from me and see what is given to you by me. Do not do anything which shatters your power, weakens your strength and engenders feebleness and disgrace. I shall control this affair as far as possible, but if I find it necessary, the last treatment will, of course, be branding with a hot iron (through fighting)."
ومن خطبة له (عليه السلام) عند مسير أصحاب الجمل إلى البصرة,"When the people of Jamal set out for Basra,"
إن اللهَ تَعالَى بَعَثَ رَسُولاً هَادِياً بِكِتَاب نَاطِق وَأَمْر قَائم، لاَ يَهْلِكُ عَنْهُ إلا هَالِكٌ، وَإن الْمُبْتَدَعَاتِ الْمُشَبهَاتِ هُن الْمُهْلِكَاتُ إلا مَا حَفِظَ اللهُ مِنْهَا، وَإن فِي سُلْطَانِ اللهِ عِصْمَةً لامْرِكُمْ، فَأَعْطُوهُ طَاعَتَكُمْ غَيْرَ مُلَومَة وَلاَ مُسْتَكْرَه بِهَا.,"Imam Ali ibn Abu Talib said the following :.
There is no doubt that Allah sent down the Prophet as a guide with an eloquent Book and a standing command. No one will be ruined by it except one who ruins his own self. Certainly, only doubtful innovations cause ruin except those from which Allah may protect you. In Allah’s authority lies the safety of your affairs. Therefore, render Him such obedience as is neither blameworthy nor insincere."
وَاللهِ لَتَفْعَلُن أَوْ لَيَنْقُلَن اللهُ عَنْكُمْ سُلْطَانَ الاْسْلاَمِ، ثُم لاَ يَنْقُلُهُ إلَيكُمْ أَبَداً حَتى يَأْرِزَ الامْرُ إلَى غَيْرِكُمْ.,"By Allah, you must do so; otherwise, Allah will take away from you the power of Islam and will never thereafter return it to you till it reverts to others."
إن هؤُلاَءِ قَدْ تَمَالاُوا عَلَى سَخْطَةِ إمَارَتِى، وَسَأَصْبِرُ مَا لَمْ أَخَفْ عَلَى جَمَاعَتِكُمْ; فَإنهُمْ إنْ تَممُوا عَلَى فَيَالَةِ هذَا الرأْي انْقَطَعَ نِظَامُ الْمُسْلِمِينَ،,"Certainly, these people are in agreement in disliking my authority. I will carry on till I perceive disunity among you because if they succeed in spite of the unsoundness of their view, the whole organization of the Muslims will be shattered."
وَإنمَا طَلَبُوا هذِهِ الدنْيَا حَسَداً لِمَنْ أَفَاءَهَا اللهُ عَلَيْهِ، فَأَرَادُوا رَد الامُورِ عَلَى أَدْبَارِهَا. وَلَكُمْ عَلَيْنَا الْعَمَلُ بِكِتَابِ اللهِ وَسِيرَةِ رَسُولِهِ، وَالْقِيَامُ بِحَقهِ، وَالْنعْشُ لِسُنتِهِ.,"They are hankering after this world out of jealousy against him on whom Allah has bestowed it. So they intend to revert the matters on their backs (return to the pre-Islamic period), while on us it is obligatory, for your sake, to abide by the Book of Allah (Holy Quran), the Sublime and the conduct of the Prophet of Allah, to stand by His rights and to revive his Sunnah."
كلّم به بعض العرب، وقد أرسله قوم من أهل البصرة لما قرب(عليه السلام) منها ليعلم لهم منه حقيقة حاله مع أصحاب الجمل لتزول الشبهة من نفوسهم، فبيّن له (عليه السلام) من أمره معهم ما علم به أنّه على الحقّ.,"When Imam Ali ibn Abu Talib approached Basra, a bedouin met him and spoke to him, as he had been sent to him by a group of people of Basra to inquire from him on their behalf his status vis-a-vis the people of Jamal. Imam Ali ibn Abu Talib explained to him his status with regard to them. From it, he became convinced that Imam Ali ibn Abu Talib was on the right track."
ثمّ قال له: بايع. فقال: إني رسول قوم، ولا أحدِث حدثاً حتى أرجع إليهم. فقال(عليه السلام): أَرَأَيْتَ لَوْ أَن الذِينَ وَرَاءَكَ بَعَثُوكَ رَائِداً تَبْتَغِي لَهُمْ مَسَاقِطَ الْغَيْثِ، فَرَجَعْتَ إلَيْهِمْ وَأَخْبَرْتَهُمْ عَنِ الْكَلاَ وَالْمَاءِ، فَخَالَفُوا إلى الْمَعَاطِشِ وَالْـمَجَادِبِ، مَا كُنْتَ صَانِعاً؟,"Imam Ali ibn Abu Talib asked him to swear the oath of allegiance to him, but he replied, “I am just a messenger of people and shall not do anything till I get back to them. Upon this, Imam Ali ibn Abu Talib said to him the following: “If those whom you left behind send you as a forerunner to search out a rain-fed area for them, and you return to them and appraise them of greenery and water, but they disagree with you and go towards dry and barren land, what will you do then?”"
قال: كُنْتُ تَارِكَهُمْ وَمُخَالِفَهُمْ إلى الْكَلاَءِ وَالْمَاءِ. فَقَالَ لَهُ ـ عَلَيْهِ السلاَمُ ـ: فَامْدُدْ إذاً يَدَكَ. فَقَالَ الرجُلُ: فَوَاللهِ مَااسْتَطَعْتُ أَنْ أَمْتَنِعَ عِنْدَ قِيَامِ الْحُجةِ عَلَي، فَبَايَعْتُهُ عَلَيْهِ الْسلاَمُ. وَالرّجلُ يُعْرَفُ بِكُلَيْب الجَرْمِيّ.,"The man said, “I will leave them and go towards greenery and water.” Imam Ali ibn Abu Talib then said, “So, then, stretch your hand!” This man related later saying, “By Allah! By such a clear argument, I could not refrain from swearing allegiance to Imam Ali ibn Abu Talib. This man was known as Kulayb al-Jarmi."
ومن كلام له (عليه السلام) لما عزم على لقاء القوم بصفين,When Imam Ali ibn Abu Talib decided to fight the enemy face-to-face at Siffin he said the following:.
اللهُم رَب السقْفِ الْمَرْفُوعِ، وَالْجَو المَكْفُوفِ، الذِي جَعَلْتَهُ مَغِيضاً لِليْلِ وَالنهَارِ، وَمَجْرىً لِلشمْسِ وَالْقَمَرِ، وَمُخْتَلَفاً لِلنجُومِ السيارَةِ، وَجَعَلْتَ سُكانَهُ سِبْطاً مِنْ مَلاَئِكَتِكَ، لاَ يَسْأَمُونَ مِنْ عِبَادَتِكَ.,"“O Lord! O Sustainer of the high sky, Suspender of the firmament which You have made a shelter for the night and the day, an orbit for the sun and the moon and a path for the rotating stars and for populating it! You have created a group of Your angels who do not get weary of worshipping You."
وَرَب هذِهِ الارْضِ التي جَعَلْتَهَا قَرَاراً لِلانَامِ، وَمَدْرَجاً لِلْهَوَام والانْعَامِ، وَمَا لاَ يُحْصَى مِما يُرَى وَمَا لاَ يُرَى. وَرَب الجِبَالِ الروَاسِي التي جَعَلْتَهَا لِلارْضِ أَوْتَاداً، وَلِلْخَلْقِ اعْتماداً.,"O Sustainer of this earth which You have made an abode for people and a place for the movement of insects, beasts and countless other creatures, seen and unseen! O Sustainer of strong mountains which You have made as pegs for the earth and (a means of) support for people!"
إِنْ أَظْهَرْتَنَا عَلَى عَدُونَا فَجَنبْنَا الْبَغْيَ وَسَددْنَا لِلْحَق، وَإِنْ أَظْهَرْتَهُمْ عَلَيْنَا فَارْزُقْنَا الشهَادَةَ وَاعْصِمْنَا مِنَ الْفِتْنَةِ.,"Grant us victory over our enemy, O Lord, save us from excesses and keep us on the straight path of truth! But if You grant them victory over us, then grant us martyrdom and save us from mischief."
أَيْنَ الْمَانِعُ لِلذمَارِ، وَالْغَائِرُ عِنْدَ نُزُولِ الْحَقَائِقِ مِنْ أَهْلِ)الحِفَاظِ ؟! العَارُ وَرَاءَكُمْ، وَالْجَنةُ أَمَامَكُمْ!,Where are those who protect honor and those self-respecting persons who defend respectable people in the time of hardship? Shame is behind you while Paradise is in front of you.
ومن خطبة له (عليه السلام),About the Consultative Committee and the Battle of Jamal
الْحَمْدُ لله الذِي لاَ تُوَارِي عَنْهُ سَمَاءٌ سَمَاءً، وَلاَ أَرْضٌ أَرْضاً.,Praise be to Allah from Whose view one sky does not conceal another sky nor one earth another earth!
منها: [في يوم الشورى],Part of the same sermon: About the “Consultative Committee” After the Death of ‘Umar ibn al-Khattab:
وَقَالَ قَائِلٌ: إِنكَ يابْنَ أبِي طَالِب عَلَى هذَا الامْرِ لَحَرِيصٌ. فَقُلْتُ: بَلْ أَنْتُمْ وَاللهِ أحْرَصُ وَأَبْعَدُ، وَأَنَا أَخَص وَأَقْرَبُ، وَإِنمَا طَلَبْتُ حَقّاً لِي وَأَنْتُمْ تَحُولُونَ بَيْنِي وَبَيْنَهُ، وَتَضْرِبُونَ وَجْهِي دُونَهُ، فَلَما قَرعْتُهُ بِالْحُجةِ فِي الْملاءِ الْحَاضِرِينَ هَب كَأَنهُ بُهِتَ لاَ يَدْرِي مَا يُجِيبُنِي بِهِ!,"Someone said to me, “O son of Abu Talib! You covet the caliphate.” I said to him, “Rather, you are, by Allah, more greedy, although more remote from it, while I am more suited as well as nearer. I have demanded it as my right, while you are intervening between me and it and you are turning my face from it.” When I knocked at his ears with arguments among the crowd of those present he was startled as if he was stunned not knowing what reply to give me about it."
اللهُم إني أَسْتَعْدِيكَ عَلى قُرَيْش وَمَنْ أَعَانَهُمْ! فَإِنهُمْ قَطَعُوا رَحِمِي، وَصَغرُوا عَظِيمَ مَنْزِلَتِي، وَأَجْمَعُوا عَلَى مُنَازَعَتِي أَمْراً هُوَ لِي. ثُم قَالُوا: أَلاَ إن فِي الْحَق أَنْ تَأْخُذَهُ، وَفِي الْحَق أَنْ تَتْرُكَهُ.,"O Lord! I seek Your succor against the tribesmen of Quraish and those who are assisting them because they are denying me (the rights of) kinship, have lowered my high status and are united in opposing me in the matter (of the caliphate) which is my right then they said, “Be informed that the rightful thing is that you have it and also that you may leave it.”"
منها: في ذكر أصحاب الجمل,Part of the Same Sermon: Describing the People of Jamal
فَخَرَجُوا يَجُرونَ حُرْمَةَ رَسُولِ اللهِ(صلى الله عليه وآله) كَمَا تُجَر الامَةُ عِنْدَ شِرَائِهَا،,"They (Talhah, az-Zubayr and their supporters) came out dragging the wife of the Messenger of Allah (Aisha) just as a bondmaid is dragged for sale."
مُتَوَجهِينَ بِهَا إِلَى الْبَصْرَةِ، فَحَبَسَا نِسَاءَهُمَا فِي بُيُوتِهِمَا، وَأَبْرَزَا حَبِيس رَسُولِ اللهِ(صلى الله عليه وآله) لَهُمَا وَلِغَيْرِهِمَا، فِي جَيْش مَا مِنْهُمْ رَجُلٌ إِلا وَقَدْ أَعْطَانِي الطاعَةَ، وَسَمَحَ لِي بِالْبَيْعَةِ، طَائِعاً غَيْرَ مُكْرَه،,"They took her to Basra where those two (Talhah and az-Zubayr) put their own women in their houses while exposing the wife of the Messenger of Allah to themselves and to others in the army in which there was not a single individual who had not pledged his obedience and sworn to me allegiance quite willingly, without any compulsion."
فَقَدِمُوا عَلَى عَامِلِي بِهَا وَخُزانِ بَيْتِ مَالِ الْمُسْلِمِينَ وَغَيْرِهِمْ مِنْ أَهْلِهَا، فَقَتَلُوا طَائِفَةً صَبْراً، وَطَائِفَةً غَدْراً.,"Here in Basra, they approached my Governor and coffers of the public treasury, the funds of its other inhabitants. They killed some of them in captivity as well as others in treachery."
فَوَاللهِ لَوْ لَمْ يُصِيبُوا مِنَ الْمُسْلِمِينَ إِلا رَجُلاً وَاحِداً مُعْتَمِدِينَ لِقَتْلِهِ، بِلاَ جُرْم جَرهُ، لَحَل لي قَتْلُ ذلِكَ الْجَيْشِ كُلهِ، إِذْ حَضَرُوهُ فَلَمْ يُنْكِرُوا، وَلَمْ يَدْفَعُوا عَنْهُ بِلِسَان وَلاَ يَد. دَعْ مَا أَنهُمْ قَدْ قَتَلُوا مِنَ الْمُسْلِمِينَ مِثْلَ الْعِدةِ التِي دَخَلُوا بِهَا عَلَيْهِمْ!,"By Allah, even if they had willfully killed only one individual from among the Muslims without any fault, it will have been lawful for me to kill all of this army because they were present in it but did not disagree with it nor prevented it by tongue or hand, not to say that they killed from among the Muslims a number equal to that with which they had marched on them."
[ومن هو جدير بأن يكون للخلافة وفي هوان الدنيا],On the Eligibility for Caliphate
أَمِينُ وَحْيِهِ، وَخَاتَمُ رُسُلِهِ، وَبَشِيرُ رَحْمَتِهِ، وَنَذِيرُ نِقْمَتِهِ.,"The Prophet is the trustee of Allah’s revelation, the Last of His Prophets, the giver of tidings of His mercy and the warner of His chastisement."
أَيهَا الناسُ، إن أَحَق الناسِ بِهذَا الامْرِ أَقْوَاهُمْ عَلَيْهِ، وَأَعْلَمُهُمْ بِأَمْرِ اللهِ فِيهِ، فَإِنْ شَغَبَ شَاغِبٌ اسْتُعْتِبَ، فَإِنْ أَبَى قُوتِلَ.,"O people! The most rightful of all persons for this matter (the caliphate) is he who is most competent among them to maintain it and he who best knows Allah’s commands in its regard. If any mischief is created by a mischief-monger, he will be called upon to repent. If he refuses, he will be fought."
"وَلَعَمْرِي، لَئِنْ كَانَتِ الامَامَةُ لاَ تَنْعَقِدُ حَتى يَحْضُرَهَا عَامةُ الناسِ، [ فـ ]مَا إِلَى ذلك سَبِيلٌ، وَلكِنْ أَهْلُهَا يَحْكُمُونَ عَلَى مَنْ غَابَ عَنْهَا، ثُم لَيْسَ لِلشاهِدِ أَنْ يَرْجِعَ، وَلاَ لِلغَائِبِ أَنْ يَخْتَارَ.
أَلاَ وَإِني أُقَاتِلُ رَجُلَيْنِ: رَجُلاً ادعَى مَا لَيْسَ لَهُ، وَآخَرَ مَنَعَ الذِي عَلَيْهِ.","By my life, if the question of Imamate was not to be decided unless all the people were present, then there would be no such case. But those who agreed about it imposed the decision on those who were absent, so much so that he who was present could not dissent, and the one who was absent could not choose (any one else). Be informed that I shall fight two persons: one who claims what is not his, and the other who ignores what is obligatory upon him."
أُوصِيكُمْ بَتَقْوَى اللهِ، فَإنهـ [ا] خَيْرُ مَا تَوَاصَى الْعِبَادُ بِهِ، وَخَيْرُ عَوَاقِبِ الامُورِ عِنْدَ اللهِ، وَقَدْ فُتِحَ بَابُ الْحَرْبِ بَيْنَكُمْ وَبَيْنَ أَهْلِ الْقِبْلَةِ، وَلاَ يَحْمِلُ هذَا الْعَلَمَ إِلا أَهْلُ الْبَصَرِ والصبْرِ وَالْعِلْمِ بِمَوَاضِعِ الْحَق،,"O servants of Allah! I admonish you to fear Allah because it is the best advice to be mutually given by persons and the best of all things before Allah. The door of war has been opened between you and the other Muslims. And this banner will be borne only by him who is a man of foresight, of endurance, and of knowing the status of rightfulness."
فَامْضُوا لِمَا تُؤْمَرُونَ بِهِ، وَقِفُوا عِنْدَ مَا تُنْهَوْنَ عَنْهُ، وَلاَ تَعْجَلُوا فِي أَمْر حَتى تَتَبَينُوا، فَإِن لَنَا مَعَ كُل أَمْر تُنْكِرُونَهُ غِيَراً.,"Therefore, you should go ahead with that whereby you are ordered and desist from what you are required to refrain. Do not make haste in any matter till you have clarified it. In the case of every matter which you dislike, we have the right to change it."
[هوان الدنيا],The Behavior of this World with those who Cling to it
أَلاَ وَإِن هذِهِ الدنْيَا التِي أَصْبَحْتُمْ تَتَمَنوْنَهَا وَتَرْغَبُونَ فِيهَا، وَأَصْبَحَتْ تُغْضِبُكُمْ وَتُرْضِيكُمْ، لَيْسَتْ بِدَارِكُمْ، وَلاَ مَنْزِلِكُمُ الذِي خُلِقْتُمْ لَهُ وَلاَ الذِي دُعِيتُمْ إِلَيْهِ،,"Be informed that this world which you have started to covet, and in which you are interested, and which sometimes enrages you and sometimes pleases you, is not your (permanent) abode, nor is it the place of your stay for which you might have been created, nor is it the one to which you have been invited."
أَلاَ وَإِنهَا لَيْسَتْ بِبَاقِيَة لَكُمْ وَلاَ تَبْقَوْنَ عَلَيْهَا، وَهِيَ وَإِنْ غَرتْكُمْ پپ مِنْهَا فَقَدْ حَذرَتْكُمْ شَرهَا، فَدَعُوا غُرُورَهَا لِتَحْذِيرِهَا، وَأَطْمَاعَهَا لِتَخْوِيفِهَا،,"Be informed that it will not last for you, nor will you live along with it. If anything out of this world deceives you (i.e. attracts you), its own evils warn you, too. You should give up (the objects of) its deceit in favor of (the objects of) its warning and (the objects of) its attraction in favor of (the objects of) its horrors."
وَسَابِقُوا فِيهَا إِلَى الدارِ التي دعِيتُمْ إِلَيْهَا، وَانْصَرِفُوا بِقُلُوبِكُمْ عَنْهَا، وَلاَ يَخِنن أَحَدُكُمْ خَنِينَ الامَةِ عَلَى مَا زُوِىَ عَنْهُ مِنْهَا، وَاسْتَتِموا نِعْمَةَ اللهِ عَلَيْكُمْ بِالصبْرِ عَلَى طَاعَةِ اللهِ وَالْـمُحَافَظَةِ عَلَى مَا اسْتَحْفَظَكُمْ مِنْ كِتَابِهِ.,"And while being in it, advance towards that house to which you have been called and turn your hearts away from the world. None of you should cry like a bondmaid over anything which she has been deprived of. Seek the perfection of Allah’s bounty over you through endurance in obeying Allah and in safeguarding what He has asked you to safeguard, namely His Book."
أَلاَ وَإِنهُ لاَ يَضُركُمْ تَضْيِيعُ شَيْء مِنْ دُنْيَاكُمْ بَعْدَ حِفْظِكُمْ قَائِمَةَ دِينِكُمْ، أَلاَ وَإِنهُ لاَ يَنْفَعُكُمْ بَعْدَ تَضْيِيعِ دِينِكُمْ شَيْءٌ حَافَظْتُمْ عَلَيْهِ مِنْ أَمْرِ دُنْيَاكُمْ، أَخَذَ اللهُ بِقُلُوبِنَا وَقُلُوبِكُمْ إِلَى الْحَق، وَأَلْهَمَنَا وَإِياكُمُ الصبْرَ!,"Be informed that the loss of anything of this world will not harm you so long as you have guarded the principles of your religion. Know also that after the loss of your religion, nothing of this world, for which you have cared, will ever benefit you. May Allah carry our hearts and yours towards what is right, and may He grant you and ourselves endurance."
ومن كلام له (عليه السلام) في معنى طلحة بن عبيدالله [ وقد قاله حين بلغه خروج طلحة والزبير إلى البصرة لقتاله],About Talhah ibn Ubaydillah (Delivered when he received the news that Talhah and az-Zubayr had already left for Basra to fight him):
قَدْ كُنْتُ وَمَا أُهَددُ بالْحَرْبِ، وَلاَ أُرَهبُ بِالضرْبِ، وَأَنَا عَلَى مَا قَدْ وَعَدَني رَبي مِنَ النصْرِ. وَاللهِ مَا اسْتَعْجَلَ مُتَجَرداً لِلطلَبِ بِدَمِ عُثْمانَ إِلا خَوْفاً مِنْ أَنْ يُطَالَبَ بِدَمِهِ، لاَنهُ مَظِنتُهُ، وَلَمْ يَكُنْ فِي الْقَومِ أَحْرَصُ عَلَيْهِ مِنْهُ، فَأَرَادَ أَنْ يُغَالِطَ بِمَا أَجْلَبَ فِيهِ لِيَلْتَبِسَ الامْرُ وَيَقَعَ الشك.,"As far as I am concerned, I will never be too afraid to fight or to initiate a battle because I am satisfied with the promise of Allah’s support for me. By Allah, Talhah has hastened with an oath to avenge Othman’s murder fearing lest the demand for Othman’s blood be made against his own self. This is so because the people’s idea in this matter is about him and, in fact, he was the most anxious among them for killing Othman. Therefore, he has tried to create a misunderstanding by collecting forces in order to confuse the matter and to create doubt."
وَوَاللهِ مَا صَنَعَ فِي أَمْرِ عُثْمانَ وَاحِدَةً مِنْ ثَلاَث: لَئِنْ كَانَ ابْنُ عَفانَ ظَالِماً ـ كَمَا كَانَ يَزْعُمُ ـ لَقَدْ كَانَ يَنْبَغِي لَهُ أَنْ يُوَازِرَ قَاتِلِيهِ وَأَنْ يُنَابِذَ نَاصِرِيهِ، وَلَئِنْ كَانَ مَظْلُوماً لَقَدْ كَانَ يَنْبَغِي لَهُ أَنْ يَكُونَ مِنَ المُنَهْنِهِينَ عَنْهُ وَالْمُعَذرِينَ فِيهِ،,"By Allah, he did not act in either of three ways about Othman: If the son of Affan (Othman) was wrong, as Talhah believed, it is necessary for him to support those who killed him or to keep away from his supporters. If Othman was the victim of oppression, then Talhah should have been among those who were keeping (the assailants) away from him or were advancing pleas on his behalf."
وَلَئِنْ كَانَ فِي شَكّ مِنَ الْخَصْلَتَيْنِ، لَقَدْ كَانَ يَنْبَغِي لَهُ أَنْ يَعْتَزِلَهُ وَيَرْكُدَ جَانِباً وَيَدَعَ الناسَ مَعَهُ، فَمَا فَعَلَ وَاحِدَةً مِنَ الثلاَثِ، وَجَاءَ بِأَمْر لَمْ يُعْرَفْ بَابُهُ، وَلَمْ تَسْلَمْ مَعَاذِيرُهُ.,"If he was in doubt about these two alternatives, then it was incumbent upon him to leave him (Othman) and to retire, to leave the men with him. But he adopted none of these three ways and came out with a thing in which there is nothing good and his excuses are not acceptable."
أَيهَا الغَافِلُونَ غَيْرُ الْمَغْفُولِ عَنْهُمْ، وَالتارِكُونَ الْمَأْخُوذُ مِنْهُمْ، مَالي أَرَاكُمْ عَنِ اللهِ ذَاهِبِينَ، وَإِلَى غَيْرِهِ رَاغِبِينَ! كَأَنكُمْ نَعَمٌ أَرَاحَ بِهَا سَائِمٌ إلَى مَرْعىً وبيّ، وَمَشْرَب دَوِيّ، وَإنمَا هِيَ كَالْمَعْلُوفَةِ لِلْمُدَى لاَ تَعْرِفُ مَاذَا يُرَادُ بِهَا! إذَا أُحْسِنَ إلَيْهَا تَحْسَبُ يَوْمَهَا دَهْرَهَا، وَشِبَعَهَا أَمْرَهَا.,"O people who are (negligent of Allah but) not neglected (by Allah) and those who miss (doing good deeds) but are to be caught! How is it that I see you becoming distanced from Allah and becoming interested in others? You are like the camel whom the shepherd drives to a disease-stricken pasture and a disastrous watering place. They are like animals who are fed in order to be slaughtered, but they do not know what is intended for them. When they are treated well, they consider that day to be their whole life and eating to their fill as their aim."
وَاللهِ لَوْ شِئْتُ أَنْ أُخْبِرَ كُل رَجُل مِنْكُمْ بِمَخْرَجِهِ وَمَوْلِجِهِ وَجَمِيعِ شَأْنِهِ لَفَعَلْتُ، وَلكِنْ أَخَافُ أَنْ تَكْفُرُوا في بِرَسُولِ اللهِ(صلى الله عليه وآله). أَلاَ وَإِني مُفْضِيهِ إلَى الْخَاصةِ مِمنْ يُؤْمَنُ ذلِكَ مِنْهُ.,"By Allah, if I wish, I can tell everyone of you from where he has come, where he has to go and all his affairs. But I fear lest you (in such case) should abandon the Messenger of Allah in my favor. I shall certainly convey these things to the selected ones who will remain safe from such a dreadful thing."
وَالذِي بَعَثَهُ بِالحَق، وَاصْطَفَاهُ عَلَى الْخَلْقِ، مَا أَنْطِقُ إلا صَادِقاً، وَقَدْ عَهِدَ إِلَي بِذلِكَ كُلهِ، وَبِمَهْلِكِ مَنْ يَهْلِكُ، وَمَنْجَى مَنْ يَنْجُو، وَمَآلِ هذَا الامْرِ، وَمَا أَبْقَى شَيْئاً يَمُر عَلَى رَأْسِي ألا أَفْرَغَهُ فِي أُذُنَي وَأَفْضَى بِهِ إِلَي.,"By Allah Who deputed the Prophet with the truth and distinguished him over all creation, I do not speak save the truth. He (the Prophet ) informed me of all this and also of the death of everyone who dies, the salvation of everyone who is granted salvation and the consequences of this matter (the caliphate). He left nothing (that could) pass into my head without putting it in my ear and telling me about it."
أَيهَا الناسُ، إِني، وَاللهِ، مَا أَحُثكُمْ عَلَى طَاعَة إِلا وَأَسْبِقُكُمْ إِلَيْهَا، وَلاَ أَنْهَاكُمْ عَنْ مَعْصِيَة إِلا وَأَتَنَاهَى قَبْلَكُمْ عَنْهَا.,"O people! By Allah, I do not impel you to any obedience unless I practice it before you, nor do I restrain you from any disobedience unless I desist from it before you."
[عظة الناس],Admonishing
انْتَفِعُوا بِبَيَانِ اللهِ، وَاتعِظُوا بِمَوَاعِظِ اللهِ، وَاقْبَلُوا نَصِيحَةَ اللهِ، فَإن اللهَ تَعَالَى قَدْ أَعْذَرَ إلَيْكُمْ بِالْجَلِيةِ، وَاتخَذَ عَلَيْكُمْ الْحُجةَ، وَبَينَ لَكُمْ مَحَابهُ مِنَ الاعْمَالِ، وَمَكَارِهَهُ مِنْهَا، لِتَتبِعُوا هذِهِ، وَتَجْتَنِبُوا هذِهِ، فَإن رَسُولَ اللهِ(صلى الله عليه وآله)كَانَ يَقُولُ: «إن الْجَنةَ حُفتْ بِالْمَكَارِهِ، وَإن النارَ حُفتْ بِالشهَوَاتِ».,"(O creatures!) Seek benefit from the sayings of Allah, be admonished of Allah and accept the advice of Allah because Allah has left no excuse for you when He has provided clear guidance for you, has put before you the plea and clarified for you what deeds He likes and what deeds He hates, so that you may ac upon one and avoid the other. The Prophet of Allah used to say, “Paradise is surrounded by unpleasant things, while Hell is surrounded by desires.”"
وَاعْلَمُوا أنهُ مَا مِنْ طَاعَةِ اللهِ شَيْءٌ إلا يَأْتي فِي كُرْه، وَمَا مِنْ مَعْصِيَةِ اللهِ شَيءٌ إلا يَأْتِي فِي شَهْوَة. فَرَحِمَ اللهُ رَجُلاً نَزَعَ عَنْ شَهْوَتِهِ، وَقَمَعَ هَوَى نَفْسِهِ، فَإن هذِهِ النفْسَ أَبْعَدُ شَيْء مَنْزِعاً، وَإنهَا لاَ تَزَالُ تَنْزِعُ إِلَى مَعْصِيَة فِي هَوىً.,"You should know that every act of obedience to Allah is unpleasant in appearance while every disobedience to Allah has the appearance of enjoyment. May Allah have mercy on the person who keeps aloof from his desire and uproot the appetite of his heart because this heart has far-reaching aims, yet it goes on pursuing disobedience through desires."
وَاعْلَمُوا ـ عِبَادَ اللهِ ـ أَن الْمُؤْمِنَ لاَ يُصْبِحُ وَلاَ يُمْسِي إلا وَنَفْسُهُ ظَنُونٌ عِنْدَهُ، فَلاَ يَزَالُ زَارِياً عَلَيْهَا وَمُسْتَزِيْداً لَهَا، فَكُونُوا كَالسابِقِينَ قَبْلَكُمْ، وَالْمَاضِينَ أَمَامَكُمْ، قَوضُوا مِنَ الدنْيَا تَقْوِيضَ الراحِلِ، وَطَوَوْهَا طَي الْمَنَازلِ.,"You should know, O servants of Allah, that a believer should be distrustful of his heart every morning and evening. He should always blame it (for shortcomings) and ask it to add to (its good deeds). You should behave like those who have gone before you and those ahead. They left this world like a traveler and covered it as distance is covered."
[فضل القرآن],The Greatness of the Holy Quran
وَاعْلَمُوا أَن هذَا الْقُرْآنَ هُوَ الناصِحُ الذِي لاَ يَغُش، وَالْهَادِي الذِي لاَ يُضِل، وَالمحَدثُ الذِي لاَ يَكْذِبُ، وَمَا جَالَسَ هذَا الْقُرْآنَ أَحَدٌ إِلا قَامَ عَنْهُ بِزِيَادَة أَوْ نُقْصَان: زِيَادَة فِي هُدىً، أَوْ نُقْصَان مِنْ عَمىً.,"And be aware that this Holy Quran is an adviser that never deceives, a leader who never misleads, and a narrator who never speaks a lie. No one will sit in the company of this Holy Quran except that when he rises, he will achieve one addition or one diminution: addition in his guidance or elimination in his (spiritual) blindness."
وَاعْلَمُوا أَنهُ لَيْسَ عَلَى أَحَد بَعْدَ الْقُرْآنِ مِنْ فَاقَة، وَلاَ لاحَد قَبْلَ الْقُرْآنِ مِنْ غِنىً; فَاسْتَشْفُوهُ مِنْ أَدْوَائِكُمْ، وَاسْتَعِينُوا بِهِ عَلَى لاوَائِكُمْ،,"You should also know that no one will need any thing beyond (guidance from) the Holy Quran and no one will be free from want beyond (guidance from) the Holy Quran. Therefore, seek cure from it for your ailments and seek its assistance in your distresses."
فَإن فِيهِ شِفَاءً مِنْ أَكْبَرِ الداءِ، وَهُوَ الْكُفْرُ وَالنفَاقُ، وَالْغَي وَالضلاَلُ، فَاسْأَلُوا اللهَ بِهِ، وَتَوَجهُوا إِلَيْهِ بِحُبهِ، وَلاَ تَسْأَلُوا بِهِ خَلْقَهُ، إنهُ مَا تَوَجهَ الْعِبَادُ إلَى اللهِ بِمِثْلِهِ.,"It contains a cure for the most serious diseases, namely unbelief, hypocrisy, rebellion (against God’s commandments) and misguidance. Pray to Allah through it and turn to Allah through loving it. Do not ask the people through it. There is nothing like it through which the people should turn to Allah, the Sublime."
وَاعْلَمُوا أَنهُ شَافِعٌ مُشَفعٌ، وَقَائِلٌ مُصَدقٌ، وَأَنهُ مَنْ شَفَعَ لَهُ الْقُرْآنُ يَوْمَ الْقِيَامَةِ شُفعَ فِيهِ، وَمَنْ مَحَلَ بِهِ الْقُرْآنُ يَوْمَ الْقِيَامَةِ صُدقَ عَلَيْه،,"Be informed that it intercedes. Its intercession will be accepted. It is a speaker that testifies. For whoever the Holy Quran intercedes on the Day of Judgement, its intercession for him will be accepted. He about whom the Holy Quran speaks ill on the Day of Judgement shall testify to it."
فَإنهُ يُنَادِي مُنَاد يَوْمَ الْقِيَامةِ: أَلاَ إن كُل حَارِث مُبْتَلىً فِي حَرْثِهِ وَعَاقِبَةِ عَمَلِهِ، غَيْرَ حَرَثَةِ الْقُرآنِ; فَكُونُوا مِنْ حَرَثَتِهِ وَأَتْبَاعِهِ، وَاسْتَدِلوهُ عَلى ربكُمْ، وَاسْتَنْصِحُوهُ عَلى أَنْفُسِكُمْ، وَاتهِمُوا عَلَيْهِ آرَاءَكُمْ، وَاسْتَغِشوا فِيهِ أَهْوَاءَكُمْ.,"On the Day of Judgement, an announcer will announce: ‘Beware! Everyone who sow a crop is in distress except those who sow (the seeds) of the Holy Quran.” Therefore, you should be among the sowers of the Holy Quran and of its followers. Make it your guide towards Allah. Seek its advice for yourselves. do not trust your views against it and regard your desires in the matter of the Holy Quran as deceitful."
الْعَمَلَ الْعَمَلَ، ثُم النهَايَةَ النهَايَةَ، وَالاسْتَقَامَةَ الاسْتِقَامَةَ، ثُم الصبْرَ الصبْرَ، وَالْوَرَعَ الْوَرَعَ! إن لَكُمْ نِهَايَةً فَانْتَهُوا إلى نِهَايَتِكُمْ، وَإن لَكُمْ عَلَماً فَاهْتَدُوا بِعَلَمِكُمْ،,"Action! Action! Then (look at) the end results (of your actions and remain) steadfast. Steadfast! Thereafter, (exercise) endurance. Endurance and piety, piety! You have an objective. Proceed towards your objective. You have a sign. Take guidance from your sign."
وَإن لِلاْسْلاَمِ غَايَةً فانْتَهُوا إلى غَايَتِهِ، وَاخْرُجُوا إلَى اللهِ بِمَا افْتَرَضَ عَلَيْكُمْ مِنْ حَقهِ، وَبَينَ لكُمْ مِنْ وَظَائِفِهِ. أَنَا شَاهِدٌ لَكُمْ، وَحَجِيجٌ يَوْمَ الْقِيَامَةِ عَنْكُمْ.,Islam has an objective. Proceed towards its objective. Proceed towards Allah by fulfilling His rights which He has enjoined upon you. He has clearly stated His demands. I am a witness for you and shall plead for excuses on your behalf on the Day of Judgement.
أَلاَ وَإن الْقَدَرَ السابِقَ قَدْ وَقَعَ، وَالْقَضَاءَ الْمَاضِيَ قَدْ تَوَردَ، وَإني مُتَكَلمٌ بِعِدَةِ اللهِ وَحُجتِهِ، قَالَ اللهُ تَعَالَى: (إِن الذِينَ قَالُوا رَبنَا اللهُ ثُم اسْتَقَامُوا تَتَنَزلُ عَلَيْهِمُ الْمَلاَئِكَةُ أَنْ لاَ تَخَافُوا وَلاَ تَحْزَنُوا وَأَبْشِرُوا بِالْجَنةِ التِي كُنْتُمْ تُوعَدُونَ)،,"Beware! What had been ordained has occurred, and that which had been destined has come to pass. I am speaking to you with the promise and pleas of Allah. Allah the Sublime has said the following: “Verily, those who say: ‘Our Master is Allah! and who persevere rightly, the angels descend upon them (saying): ‘Fear not, nor grieve and receive the glad tidings of the Garden which you were promised’” (Holy Quran, 41: 30)."
وَقَدْ قُلْتُمْ: (رَبنَا اللهُ)، فَاسْتَقِيمُوا عَلَى كِتَابِهِ، وَعَلَى مِنْهَاجِ أَمْرِهِ، وَعَلَى الطرِيقَةِ الصالِحَةِ مِنْ عِبَادتِهِ، ثُم لاَ تَمْرُقُوا مِنْهَا، وَلاَ تَبْتَدِعُوا فِيهَا، وَلاَ تُخَالِفُوا عَنْهَا; فَإن أَهْلَ الْمُرُوقِ مُنْقَطَعٌ بِهمْ عِنْدَ اللهِ يَوْمَ الْقِيَامَةِ.,"You have said, “Our Master is Allah;” so, remain steadfast to His Book, to the way of His command, and to the virtuous course of worshiping Him. Thereafter, do not go out of it, do not introduce innovation in it, and do not turn away from it because those who shrink from this course will be cut off from (the mercy of) Allah on the Day of Judgement."
ثُم إياكُمْ وَتَهْزِيعَ الاخْلاَقِ وَتَصْرِيفَهَا، وَاجْعَلُوا اللسَانَ وَاحِداً، وَلْيَخْتَزِنَ الرجُلُ لِسَانَهُ، فَإن هذَا اللسَانَ جَمُوحٌ بِصَاحِبِهِ، وَاللهِ مَا أَرَى عَبْداً يَتقِي تَقْوَى تَنْفَعُهُ حَتى يَخْتَزِنَ لِسَانَهُ، وَإن لِسَانَ الْمُؤْمِنِ مِنْ وَرَاءِ قَلْبِهِ، وَإن قَلْبَ الْمُنَافِقِ مِنْ وَرَاءِ لِسَانِهِ:,"Beware of corrupting your manners and altering them. Maintain one stand. A man should control his tongue because the tongue is obstinate with its master. By Allah, I do not find fear of Allah benefiting a man who practices such fear unless he controls his tongue. Certainly the tongue of a believer is at the back of his heart, while the heart of a hypocrite is at the back of his tongue."
لاِن الْمُؤْمِنَ إذَا أَرَادَ أَنْ يَتَكَلمَ بَكَلاَم تَدَبرَهُ فِي نَفْسِهِ، فَإنْ كَانَ خَيْراً أَبْدَاهُ، وَإنْ كَانَ شَرّاً وَارَاهُ، وَإن الْمُنَافِقَ يَتَكَلمُ بِمَا أَتَى عَلَى لِسَانِهِ لاَ يَدْرِي مَاذَا لَهُ، وَمَاذَا عَلَيْهِ،,"When a believer intends to say anything, he thinks it over in his mind. If it is good, he discloses it, but if it is bad, he keeps it concealed. A hypocrite articulates whatever comes to his tongue, without knowing what is in his favor and what goes against him."
وَلَقَدْ قَالَ رَسُولُ اللهِ(صلى الله عليه وآله): «لاَ يَسْتَقِيمُ إيمَانُ عَبْد حَتى يَسْتَقِيمَ قَلْبُهُ، وَلاَ يَسْتَقِيمُ قَلْبُهُ حَتى يَسْتَقِيمَ لِسَانُهُ»; فَمَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يَلْقَى اللهَ سُبْحانَهُ وَهُوَ نَقِي الراحَةِ مِنْ دِمَاءِ الْمُسْلِمِينَ وَأَمْوَالِهِمْ، سَلِيمُ اللسَانِ مِنْ أَعْرَاضِهِمْ، فَلْيَفْعَلْ.,"The Prophet of Allah said the following: “The belief of a person cannot be firm unless his heart is firm, and his heart cannot be firm unless his tongue is firm.” So, anyone of you can manage to meet Allah, the Sublime, in such a status that his hands are not smeared with the blood of Muslims and their property and his tongue are safe from exposition, he will do so."
[تحريم البدع],Following the Sunnah and Refraining from Innovation
وَاعْلَمُوا عِبَادَ اللهِ أَن الْمُؤمِنَ يَسْتَحِل الْعَامَ مَا اسْتَحَل عَاماً أَولَ، وَيُحَرمُ الْعَامَ مَا حَرمَ عَاماً أَولَ، وَأَن مَا أَحْدَثَ الناسُ لاَ يُحِل لَكُمْ شَيْئاً مِما حُرمَ عَلَيْكُمْ، وَلكِن الْحَلاَلَ مَا أَحَل اللهُ، وَالْحَرَامَ مَا حَرمَ اللهُ،,"Be informed, O servants of Allah, that a believer should regard lawful this year what he regarded lawful the past year and should consider unlawful this year what he considered unlawful in the past year. Certainly people’s innovation cannot make lawful for you what has been declared as unlawful. Rather, lawful is that which Allah has made lawful, and unlawful is that which Allah has made unlawful."
فَقَدْ جَربْتُمُ الامْورَ وَضَرسْتُمُوهَا، وَوُعِظْتُمْ بِمَنْ كَانَ قَبْلَكُمْ، وَضُرِبَتِ الامْثَالُ لَكُم، وَدُعِيتُمْ إلَى الامْرِ الْوَاضِحِ; فَلاَ يَصَم عَنْ ذلِكَ إلا أَصَم، وَلاَ يَعْمَى عَنْهُ إلا أَعْمَى.,"You have already tested the matters and tried them; you have been admonished by those before you. Illustrations have been drawn for you, and you have been called to clear facts. Only a deaf man can remain deaf to all this, and only a blind man can remain blind to all this."
وَمَنْ لَمْ يَنْفَعْهُ اللهُ بِالْبَلاَءِ وَالتجَارِبِ لَمْ يَنْتَفِعْ بِشَيْء مِنَ الْعِظَةِ، وَأَتَاهُ الْتقْصِيرُ مِنْ أَمَامِهِ، حَتى يَعْرِفَ مَا أَنْكَرَ، وَيُنْكِرَ مَا عَرَفَ. وَإنمَا الناسُ رَجُلاَنِ: مُتبِعٌ شِرْعَةً، وَمُبْتَدِعٌ بِدْعَةً، لَيْسَ مَعَهُ مِنَ اللهِ سُبْحَانَهُ بُرْهَانُ سُنة، وَلاَ ضِياءُ حُجة.,"He whom Allah does not allow to benefit from trials and experiences cannot benefit from preaching. He will be confronted by losses as he witnesses them, so much so that he will approve what is bad and disapprove what is good. People are of two categories; followers of the Shan’a (religious laws) and followers of innovations to which Allah has not given any testimony by way of Sunnah or the light of any plea."
[القرآن],Guidance from the Holy Quran
وَإِن اللهَ سُبْحَانَهُ لَمْ يَعِظْ أَحَداً بِمِثْلِ هذَا الْقُرْآنِ، فَإِنهُ حَبْلُ اللهِ الْمَتِينُ، وَسَبَبُهُ الامِينُ، وَفِيهِ رَبِيعُ الْقَلْبِ، وَيَنَابِيعُ الْعِلْمِ، وَمَا لِلْقَلْبِ جَلاَءٌ غَيْرُهُ، مَعَ أَنهُ قَدْ ذَهَبَ الْمُتَذَكرُونَ، وَبَقِيَ الناسُونَ أَوِ الْمُتَنَاسُونَ.,"The Holy Quran is the strong rope of Allah and the trustworthy means to reach out to Him. It contains the blossoming of the heart and the springs of knowledge. For the heart, there is no other gloss than the Holy Quran, although those who remembered it have passed away while those who forgot or pretended to have forgotten it have remained."
فَإِذَا رَأَيْتُمْ خَيْراً فَأَعِينُوا عَلَيْهِ، وَإِذَا رَأَيْتُمْ شَرّاً فَاذْهَبُوا عَنْهُ، فَإن رَسُولَ اللهِ(صلى الله عليه وآله)كَانَ يَقُولُ: «يَابْنَ آدَمَ، اعْمَلِ الْخَيْرَ وَدَعِ الشر، فَإِذَا أَنْتَ جَوَادٌ قَاصِدٌ».,"If you see anything good, give your support to it, but if you see evil, avoid it because the Messenger of Allah used to say: “O son of Adam! Do good and shun evil; by doing so, you will be treading the Path correctly.”"
[أنواع الظلم],Categories of Oppression
أَلاَ وَإن الظلْمَ ثَلاَثَةٌ: فَظُلْمٌ لاَ يُغْفَرُ، وَظُلْمٌ لاَ يُتْرَكُ، وظُلْمٌ مَغْفُورٌ لاَ يُطْلَبُ: َأَما الظلْمُ الذِي لاَ يُغْفَرُ فَالشرْكُ بِاللهِ، قَالَ اللهُ تَعَالَى: (إن اللهَ لاَ يَغْفِرُ أَنْ يُشْرَكَ بِهِ) وَأَما الظلْمُ الذِي يُغْفَرُ فَظُلْمُ الْعَبْدِ نَفْسَهُ عِنْدَ بَعْضِ الْهَنَاتِ. وَأَما الظلْمُ الذِي لاَ يُتْرَكُ فَظُلْمُ الْعِبَادِ بَعْضِهِمْ بَعْضاً.,"Be informed that injustice is of three kinds: 1) the injustice that will not be forgiven; 2)one, that will not be left unquestioned and 3) the one that will be forgiven without being questioned. The injustice that will not be forgiven is duality of Allah. Allah has said the following: “Verily, Allah does not forgive that (anything) be associated with Him” (Holy Quran, 4: 48, 116). The injustice that will be forgiven is the injustice one does to his own self by committing minor sins. The injustice that will not be left unquestioned is the injustice of men against other men."
الْقِصَاصُ هُنَاكَ شَدِيدٌ، لَيْسَ هُوَ جَرْحاً بِالْمُدَى وَلاَ ضَرْباً بِالسيَاطِ، وَلكِنهُ مَا يُسْتَصْغَرُ ذلِكَ مَعَهُ. فَإِياكُمْ وَالتلَونَ فِي دِينِ اللهِ، فَإِن جَمَاعَةً فِيَما تَكْرَهُونَ مِنَ الْحَقّ، خَيْرٌ مِنْ فُرْقَة فِيَما تُحِبونَ مِنَ الْبَاطِلِ، وَإِن اللهَ سُبْحَانَهُ لَمْ يُعْطِ أَحَداً بِفُرْقَة خَيْراً مِمنْ مَضَى، وَلاَ مِمنْ بَقِيَ.,"The retribution in such a case is severe. It is not wounding with knives, nor striking with whips, but it is so severe that all these things are insignificant compared to it. You should, therefore, avoid alteration with regard to Allah’s religion, for your unity with regard to something right which you dislike is better than your disunity with regard to something wrong that you like. Certainly, Allah, the Glorified One, has not given any person, whether among the dead or among the living, anything good from disunity."
يَا أيهَا الناسُ طُوبى لِمَنْ شَغَلَهُ عَيْبُهُ عَنْ عُيُوبِ الناسِ، وَطُوبى لِمَنْ لَزِمَ بَيْتَهُ، وَأَكَلَ قُوتَهُ، وَاشْتَغَلَ بِطَاعَةِ رَبهِ، وَبَكَى عَلَى خَطِيئَتِهِ، فَكَانَ مِنْ نَفْسِهِ فِي شُغُل، وَالناسُ مِنْهُ فِي رَاحَة!,"O people! Blessed is the man whose own shortcomings keep him away from (looking into) the shortcomings of others. Also blessed is the man who is confined to his house, who eats his meal, buries himself in obedience to his Lord and weeps over his sins, so he keeps himself thus busy while people are safe from his harm."
ومن كلام له (عليه السلام) في معنى الحكمين,About the Two Arbiters (Following the Battle of Siffln).
فأَجْمَعَ رَأْيُ مَلَئِكمْ عَلَى أَنِ اخْتَارُوا رَجُلَيْنِ، فَأَخَذْنَا عَلَيْهِمَا أَنْ يُجَعْجِعَا عِنْدَ الْقُرْآنِ، ولاَ يُجَاوِزَاهُ، وَتَكُونَ أَلْسِنَتُهُما مَعَهُ وَقُلُوبُهُمَا تَبَعَهُ، فَتَاهَا عَنْهُ، وَتَرَكَا الْحَق وَهُمَا يُبْصِرَانِهِ،,"Your party decided to select two persons, so we took their pledge that they would adhere to the Holy Quran and would not commit excesses, that their tongues should be with it and their hearts should follow it. But they deviated from it, abandoned what was right although they had it before their very eyes."
وَكَانَ الْجَوْرُ هَوَاهُمَا، وَالاعْوِجَاجُ دَأْبَهُمَا، وَقَدْ سَبَقَ اسْتِثْنَاؤُنَا عَلَيْهِمَا فِي الْحُكْمِ بِالْعَدْلِ وَالْعَمَلِ بِالْحَق سُوءَ رَأْيِهِمَا وَجَوْرَ حُكْمِهِمَا، وَالثقَةُ فِي أَيْدِينَا لانْفُسِنَا، حِينَ خَالفَا سَبِيلَ الْحَق، وَأَتَيَا بِمَا لاَ يُعْرَفُ مِنْ مَعْكُوسِ الْحُكْمِ.,"Wrong-doing was their desire and going astray was their conduct. Although we had settled with them to decide with justice, to act according to what is right and without the interference of their evil views and wrong judgement. Now that they have abandoned the course of right, coming out with just the opposite of what was settled, we have strong grounds (to reject their verdict)."
ومن خطبة له (عليه السلام) [في الشهادة والتقوى] [وقيل: إنّه خطبها بعد مقتل عثمان في أول خلافته],"Praising Allah, Transience of this World and Causes of the Decline of Allah’s Blessings (Delivered at the Beginning of His Caliphate after the Killing of Othman)."
لاَ يَشْغَلُهُ شَأْنٌ، وَلاَ يُغَيرُهُ زَمَانٌ، وَلاَ يَحْوِيهِ مَكَانٌ، وَلاَ يَصِفُهُ لِسَانٌ، وَلاَ يَعْزُبُ عَنْهُ عَدَدُ قَطْرِ الْمَاءِ، وَلاَ نُجُومِ السماءِ، وَلاَسَوَافِي الريحِ فِي الْهَوَاءِ، وَلاَ دَبِيبُ الـنمْلِ عَلَى الصفَا، وَلاَ مَقِيلُ الذر فِي الليْلَةِ الظلْمَاءِ. يَعْلَمُ مَسَاقِطَ الاوْرَاقِ، وَخَفِي طَرْفِ الاحْدَاقِ.,"One condition does not prevent Him from (getting into) another condition, time does not change Him, place does not locate Him and the tongue cannot describe Him. The number of drops of water, of stars in the sky, or of currents of winds in the air, are not unknown to Him, nor are the movements of ants on rocks, or the resting places of grubs in the dark night. He knows the places where leaves fall and the secret movements of the eyes."
وَأَشْهَدُ أَنْ لاَ إلهِ إِلا اللهُ غَيْرَ مَعْدُول بِهِ، وَلاَ مَشْكُوك فِيهِ، وَلاَ مَكْفُور دِينُهُ، وَلاَ مَجْحُود تَكْوِينُهُ، شَهَادَةَ مَنْ صَدَقَتْ نِيتُهُ، وَصَفَتْ دِخْلَتُهُ، وَخَلَصَ يَقِينُهُ، وَثَقُلَتْ مَوَازِينُهُ.,"I testify that there is no god but Allah Who has no equal, Who is not doubted, Whose religion is not denied and Whose creativeness is not questioned. My testimony is like that of a man whose intention is free, whose conscience is clear, whose belief is pure and whose scales (of good deeds) are heavy."
وَأَشْهَدُ أَن مُحَمداً عَبْدُهُ وَرَسُولُهُ، الْـمُجْتَبَى مِنْ خَلاَئِقِهِ، وَالْمُعْتَامُ لِشَرْحِ حَقَائِقِهِ، وَالْـمُخْتَص بِعَقَائِلِ كَرَامَاتِهِ، وَالْمُصْطَفَى لِكَرَائِمِ رِسَالاَتِهِ، وَالْمُوَضحَةُ بِهِ أَشْرَاطُ الْهُدَى، وَالْـمَجْلُو بِهِ غِرْبِيبُ الْعَمَى.,"I also testify that Muhammad is His servant and Messenger, the chosen one from among His creations, the one selected for explaining His realities, chosen for His honors and to convey His sacred messages. Through him, the signs of guidance have been lit and the gloom of blindness (misguidance) has been dispelled."
أَيهَا الناسُ، إن الدنْيَا تَغُر الْمُؤَملَ لَهَا وَالْـمُخلِدَ إِلَيْهَا، وَلاَ تَنْفَسُ بِمَنْ نَافَسَ فِيهَا، وَتَغْلِبُ مَنْ غَلَبَ عَلَيْهَا. وَايْمُ اللهِ، مَا كَانَ قَوْمٌ قَط فِي غَض نِعْمَة مِنْ عَيْش فَزَالَ عَنْهُمْ إِلا بِذُنُوب اجْتَرَحُوهَا، لان (اللهَ لَيْسَ بِظَلام لِلْعَبِيدِ),"O people! Surely this world deceives him who yearns for it and who is attracted to it. It does not behave niggardly with him who aspires for it and overpowers him who overpowers it. By Allah, no people are deprived of the lively pleasures of life after having enjoyed them except as a result of sins committed by them because certainly Allah is not unjust to His creatures."
وَلَوْ أَن الناسَ حِينَ تَنْزِلُ بِهِمُ النقَمُ، وَتَزُولُ عَنْهُمُ النعَمُ، فَزِعُوا إِلَى رَبهِمْ بِصِدْق مِنْ نِياتِهمْ، وَوَلَه مِنْ قُلُوبِهمْ، لَرَد عَلَيْهِمْ كُل شَارِد، وَأَصْلَحَ لَهُمْ كُل فَاسِد،,"Even then, when calamities descend upon people and pleasures depart from them, they turn towards Allah with a true intention and the feeling in their hearts that He will return to them everything that has fled away from them, that He will cure all their ills."
وَإني لاخْشَى عَلَيْكُمْ أَنْ تَكُونُوا فِي فَتْرَة، وَقَدْ كَانَتْ أُمُورٌ مَضَتْ، مِلْتمْ فِيهَا مَيْلَةً، كُنْتُمْ فِيهَا عِندِي غَيْرَ مَحْمُودِينَ، وَلَئِنْ رُد عَلَيْكُمْ أَمْرُكُمْ إنكُمْ لَسُعَدَاءُ، وَمَا عَلَي إلا الْجُهْدُ، وَلَوْ أَشاءُ أَنْ أَقُولَ لَقُلْتُ: عَفَا اللهُ عَما سَلَفَ!,"I fear about you lest you should fall into ignorance (that prevailed before the mission of the Prophet []). In the past, there were certain matters in which you were deflected, and in my view, you were not worthy of admiration. But if your previous status could be returned to you, then you will become virtuous. I can only strive; but if I were to speak, I will (only) say: May Allah forgive your past actions."
ومن كلام له (عليه السلام) سأله ذِعلبٌ اليماني فقال: هل رأيت ربّك يا أمير المؤمنين؟ فقال(عليه السلام): أَفأَعْبُدُ مَا لا أَرَى ؟ قال: وكيف تراه؟ قال: لاَ تُدْرِكُهُ الْعُيُونُ بِمُشَاهَدَةِ الْعِيَانِ، وَلكِنْ تُدْرِكُهُ الْقُلُوبُ بِحَقَائِقِ الايمَانِ،,"Di’bil al-Yemeni asked Imam Ali ibn Abu Talib whether he had seen Allah. The Imam then replied, “Do I worship One Whom I have not seen?!” The man then inquired, “How have you seen Him?” Imam Ali ibn Abu Talib replied as follows :. Eyes do not see Him face-to-face, but hearts perceive Him through the realities of belief."
قَرِيبٌ مِنَ الاشْيَاءِ غَيْرُ مُلاَمِس، بَعِيدٌ مِنْهَا غَيْرُ مُبَايِن، مُتَكَلمٌ بِلاَ رَوِية، مُرِيدٌ بِلاَ هِمة، صَانِعٌ لاَ بِجَارِحَة، لَطِيفٌ لاَ يُوصَفُ بِالْخَفَاءِ، كَبِيرٌ لاَ يُوصَفُ بِالْجَفَاءِ، بَصِيرٌ لاَ يُوصَفُ بِالْحَاسةِ، رَحِيمٌ لاَ يُوصَفُ بِالرقةِ، تَعْنُو الْوُجُوهُ لِعَظَمَتِهِ، وَتَجِبُ الْقُلُوبُ مِنْ مَخَافَتِهِ.,"He is near to things but not (physically) contiguous. He is far from them but not (physically) separate. He speaks but not with reflection. He intends, but not with preparation. He molds, but not with (the assistance of) limbs. He is subtle but cannot be said as being concealed. He is great but cannot be said to be haughty. He sees but the faculty of vision cannot be attributed to Him. He is Merciful, but this cannot be attributed to a weakness of heart. Faces bow down before His greatness and hearts tremble out of fear of Him."
ومن كلام له (عليه السلام) في ذمّ أصحابه,Condemning His Disobedient Men
أَحْمَدُ اللهَ عَلَى مَا قَضَى مِنْ أَمْر، وَقَدرَ مِنْ فِعْل، وَعَلَى ابْتِلاَئِي بِكُم أَيتُهَا الْفِرْقَةُ التِي إذَا أَمَرْتُ لَمْ تُطِعْ، وَإذَا دَعَوْتُ لَمْ تُجِبْ، إنْ أُمْهِلْتُمْ خُضْتُمْ، وَإنْ حُورِبْتُمْ خُرْتُمْ، وَإنِ اجْتَمَعَ الناسُ عَلَى إمَام طَعَنْتُمْ، وَإنْ أُجِبْتُمْ إلَى مُشَاقة نَكَصْتُمْ.,"I praise Allah for whatever matter He ordained, for whatever action He destines, and for my trial with you, O folks who do not obey when I order and do not respond when I call upon! If you are at ease, you engage in (conceited) conversations, but if you are faced with battle, you show weakness. If people agree on one Imam, you taunt each other. If you are faced with an arduous matter, you turn away from it."
لاَ أَبَا لِغَيْرِكُمْ ! مَا تَنْتَظِرُونَ بِنَصْرِكُمْ وَالْجِهَادِ عَلَى حَقكُمْ؟ الْمَوْتَ أَوِ الذل لَكُمْ؟ فَوَاللهِ لَئِنْ جَاءَ يَوْمِي ـ وَلَيَأْتِيَني ـ لَيُفَرقَن بَيْني وَبَيْنَكُمْ وَأَنا لِصُحْبَتِكُمْ قَال، وَبِكُمْ غَيْرُ كَثِير. لله أَنْتُمْ! أمَا دِينٌ يَجْمَعُكُمْ! وَلاَ مَحْمِيّةٌ تَشْحَذُكُمْ !,"May the others (your foes) have no father! What are you waiting for with regard to your endeavor, when fighting for your rights? For you there is either death or disgrace. By Allah! If my day (of death) comes, and it is sure to come, it will cause separation between me and you, although I am sick of your company and feel lonely while being in your company. May Allah deal with you! Is there any religion which may unite you?! Do not you have any sense of shame that may sharpen you?"
أَوَلَيْسَ عَجَباً أَن مُعَاوِيَةَ يَدْعُو الْجُفَاةَ الطغَامَ فَيَتبِعُونَهُ عَلَى غَيْرِ مَعُونَة وَلاَ عَطَاء، وَأَنَا أَدْعُوكُمْ ـ وَأَنْتُمْ تَرِيكَةُ الاسْلاَمِ، وَبَقِيةُ الناسِ ـ إلَى الْمَعُونَةِ أَوطَائِفَة مِنَ الْعَطَاءِ، فَتَفَرقُونَ عَني وَتَخْتَلِفُونَ عَلَي؟ إِنهُ لاَ يَخْرُجُ إِلَيْكُمْ مِنْ أَمْرِي رِضىً فَتَرْضَوْنَهُ، وَلاَ سُخْطٌ فَتَجْتَمِعُونَ عَلَيْهِ،,"Is it not strange that Mu’awiyah calls upon some rude low people and they follow him without any support or grant, but when I call upon you, although you are the promoters of Islam, the (worthy) survivors of the people, with support and grants, yet you run away from me and oppose me?! Truly, there is nothing between us which I like and you, too, like, or anything with which I am angry and you may also unite against it."
وَإن أَحَب مَا أَنَا لاَق إِلَي الْمَوْتُ! قَدْ دَارَسْتُكُمُ الْكِتَابَ، وَفَاتَحْتُكُمُ الْحِجَاجَ، وَعَرفْتُكُمْ مَا أَنْكَرْتُمْ، وَسَوغْتُكُمْ مَا مَجَجْتُمْ، لَوْ كَانَ الاعْمَى يَلْحَظُ، أَوِ النائِمُ يَسْتَيْقِظُ! وَأَقْرِبْ بِقَوْم مِنَ الْجَهْلِ بِاللهِ قَائِدُهُمْ مُعَاوِيَةُ! وَمُؤَدبُهُمُ ابْنُ النابِغَةِ !,"What I love most is death. I have taught you the Holy Quran, clarified to you its arguments, informed you of that with which you were ignorant and made you swallow what you were spitting out. Even a blind man will have been able to see and he who was sleeping will have been awakened. How ignorant of Allah is their leader, Mu’awiyah, and their mentor, the son of an-Nabighah?"
"ومن كلام له (عليه السلام) وقد أَرسل رجلاً من أصحابه، يَعْلَمُ له عِلمَ [أحوال] قوم من جند الكوفة، همّوا باللحاق بالخوارج، وكانوا على خوف منه(عليه السلام)، فلمّا عاد إليه الرجل قال له: أأمِنُوا فَقَطَنُوا، أم جبنوا فَظَعَنُوا؟
فقال الرجل: بل ظَعَنُوا يا أمير المؤمنين.","Imam Ali ibn Abu Talib sent one of his men to bring him news of a group of the army of Kufa who had decided to join the Kharijites but were afraid of him.1 When the man came back, Imam Ali ibn Abu Talib said to him: “Are they satisfied and staying or feeling weak and going astray?” The man replied, “They have gone away, O Imam Ali ibn Abu Talib!”"
فقال(عليه السلام): بُعْداً لَهُمْ (كَمَا بَعِدَتْ ثَمُودُ)! أَمَا لَوْ أُشْرِعَتِ الاْسِنةُ إِلَيْهِمْ وَصُبتِ السيُوفُ عَلَى هَامَاتِهمْ، لَقَدْ نَدِمُوا عَلَى مَا كَانَ مِنْهُمْ،,"Imam Ali ibn Abu Talib said the following:
May Allah’s mercy remain away from them as in the case of Thamud. Be informed that when the spears are hurled towards them and the swords strike their heads, they will repent their deeds."
إن الشيْطَانَ الْيَوْمَ قَدِ اسْتَقَلهُمْ، وَهُوَ غَداً مُتَبَرىءٌ مِنْهُمْ، وَمُخل عَنْهُمْ، فَحَسْبُهُمْ بِخُرُوجِهمْ مِنَ الْهُدَى، وَارْتِكَاسِهِمْ فِي الضلاَل وَالْعَمَى، وَصَدهِمْ عَنِ الْحَقّ، وَجِمَاحِهمْ فِي التِيهِ.,Surely today Satan has scattered them and tomorrow he will deny having anything to do with them and will abandon them. They have departed from guidance and returned to misguidance and blindness. They have turned away from truth and fallen into wrong; such suffices (for their chastisement).
الْحَمْدُ لله الْمَعْرُوفِ مِنْ غَيْرِ رُؤْيَة، وَالْخَالِقِ مِنْ غَيْرِ مَنْصَبَة، خَلَقَ الْخَلاَئِقَ بِقُدْرَتِهِ، وَاسْتَعْبَدَ الارْبَابَ بِعِزتِهِ، وَسَادَ الْعُظَمَاءَ بِجُودِهِ،,"Praise be to Allah Who is recognized without being seen and Who creates without weariness. He created everything with His Might, and He receives the devotion of rulers by virtue of His dignity. He exercises superiority over great men through His generosity."
وَهُوَ الذِي أَسْكَنَ الدنْيَا خَلْقَهُ، وَبَعَثَ إِلَى الْجِن وَالانْسِ رُسُلَهُ، لِيَكْشِفُوا لَهُمْ عَنْ غِطَائِهَا، وَلِيُحَذرُوهُمْ مِنْ ضَرائِهَا، وَلِيَضْرِبُوا لَهُمْ أَمْثَالَهَا، وَلِيُبَصرُوهُم عُيُوبَهَا، وَلِيَهْجُمُوا عَلَيْهِمْ بِمُعْتَبَر مِنْ تَصَرفِ مَصَاحهَا وَأَسْقَامِهَا،,"It is He who made His creation populate the world and sent to the jinns and human beings His messengers to clarify His Message for them, to warn them of taking it lightly, to present to them its examples, and to place before them a whole collection of matters containing lessons about the changing of health and sickness in life of this world,"
وَحَلاَلِهَا وحَرَامِهَا، وَمَا أَعَد سُبْحَانَهُ لِلْمُطِيعِينَ مِنْهُمْ وَالْعُصَاةِ مِنْ جَنة وَنَار، وَكَرَامَة وَهَوَان. أَحْمَدُهُ إِلَى نَفْسِهِ كَمَا اسْتَحْمَدَ إِلَى خَلْقِهِ، وَجَعَلَ لِكُل شَيْء قَدْراً، وَلِكُل قَدْر أجَلاً، وَلِكُل أَجَل كِتَاباً.,"what is lawful and what is unlawful, and all that Allah has ordained for the obedient ones as well as for the disobedient, namely, Paradise and Hell, honor and disgrace, respectively. I extend my praise to His Being as He desires His creation to praise Him. He has fixed for everything a measure, for every measure a time limit, and for every time limit a record."
منها: في ذكر القرآن,Part of the Same Sermon: the Greatness and Importance of the Holy Quran
فَالْقُرآنُ آمِرٌ زَاجِرٌ، وَصَامِتٌ نَاطِقٌ، حُجةُ اللهِ عَلَى خَلْقِهِ، أَخَذَ عَلَيْهِمْ مِيثاقَهُ، وَارْتَهَنَ عَلَيْهِ أَنْفُسَهُمْ، أَتَم نُورَهُ، وَأكْرَمَ بِهِ دِينَهُ، وَقَبَضَ نَبِيهُ(صلى الله عليه وآله) وَقَدْ فَرَغَ إِلَى الْخَلْقِ مِنْ أَحكَامِ الْهُدَى بِهِ.,"The Holy Quran bids and forbids, remains silent and speaks. It is the Argument of Allah before His creation. He has taken from them a pledge (to act) upon it. He has perfected its glory and completed through it His creed. He let the Prophet leave this world once he had conveyed to the people all His commandments of guidance through the Holy Quran."
فَعَظمُوا مِنهُ سُبْحَانَهُ مَا عَظمَ مِنْ نَفْسِهِ، فَإِنهُ لَمْ يُخْفِ عَنْكُمْ شَيئاً مِنْ دِينِهِ، وَلَمْ يَتْرُكْ شَيئاً رَضِيَهُ أَوْ كَرِهَهُ إِلا وَجَعَلَ لَهُ عَلَماً بَادِياً، وَآيَةً مُحْكَمَةً، تَزْجُرُ عَنْهُ، أَوْ تَدْعُو إِلَيْهِ، فَرِضَاهُ فِيَما بَقِيَ وَاحِدٌ، وَسَخَطُهُ فِيَما بَقِيَ وَاحِدٌ.,"You should, therefore, regard Allah as Great as He has held Himself Great because He has not concealed anything of His religion from you, nor has He left out anything which He likes or dislikes. He made for everything a clear sign (of guidance) and a definite indication, either prohibiting (us) from doing it or calling upon us to uphold it. What pleases Him is the same for now, in the past, and for all times to come."
وَاعْلَمُوا أَنهُ لَنْ يَرْضَى عَنْكُمْ بِشَيء سَخِطَهُ عَلَى مَنْ كَانَ قَبْلَكُم، وَلَنْ يَسْخَطَ عَلَيْكُمْ بِشَىْء رَضِيَهُ مِمنْ كَانَ قَبْلَكُمْ، وَإِنمَا تَسِيرُونَ فِي أَثَر بَين، وَتَتَكَلمُونَ بِرَجْعِ قَول قَدْ قَالَهُ الرجَالُ مِنْ قَبْلِكُمْ، قَدْ كَفَاكُمْ مَؤُونَةَ دُنْيَاكُمْ، وَحَثكُمْ عَلَى الشكْرِ، وَافْتَرَضَ مِنْ أَلْسِنَتِكُمُ الذكْرَ.,"You should know that He will not be pleased with you if you do anything with which He was displeased by those before you who committed it, and He will not be displeased with you for anything for which won His pleasure when acted upon by those before you. You are treading on a clear path and are speaking the same as the people before you had spoken. Allah suffices you for the achievement of your worldly needs. He has persuaded you to remain thankful (with your hearts) and has made it obligatory on you to mention Him with your tongues."
"وَأَوْصَاكُمْ بِالتقْوَى، وَجَعَلَهَا مُنْتَهَى رِضَاهُ، وَحَاجَتَهُ مِنْ خَلْقِهِ.
فَاتقُوا اللهَ الذِي أَنْتُمْ بِعَيْنِهِ، وَنَوَاصِيكُمْ بِيَدِهِ، وَتَقَلبُكُمْ فِي قَبْضَتِهِ، إِن أَسْرَرْتُمْ عَلِمَهُ، وَإِن أَعْلَنْتُمْ كَتَبَهُ، قَدْ وَكلَ بِذلِكَ حَفَظَةً كِرَاماً، لاَ يُسْقِطُونَ حَقّاً، وَلاَ يُثْبِتُونَ بَاطِلاً.","He has advised you to be pious, making piety the highest point of earning His pleasure and all that He requires from His creatures. You should, therefore, fear Allah in such a way as if you stand in front of Him. Your forelocks are in His grip and your change of condition is in His control. If you conceal a matter from anyone, you cannot conceal it from Him. If you disclose a matter, He will record it. For this, He has appointed honored guards (angels) who do not omit any rightful matter nor insert anything of their own."
وَاعْلَمُوا أَنهُ (مَنْ يَتقِ اللهَ يَجْعَلْ لَهُ مَخْرَجاً) مِنَ الْفِتَنِ، وَنُوراً مِنَ الظلَمِ، وَيُخَلدْهُ فِيَما اشْتَهَتْ نَفْسُهُ، وَيُنْزِلْهُ مَنْزِلَ الْكَرَامَةِ عِنْدَهُ، فِي دَار اصْطَنَعَهَا لِنَفْسِهِ، ظِلهَا عَرْشُهُ، وَنُورُهَا بَهْجَتَهُ، وَزُوارُهَا مَلاَئِكَتُهُ، وَرُفَقَاؤُهَا رُسُلُهُ.,"You should know that whoever fears Allah, He will make for him a way to get out of troubles and (grant him) a light (to help him get) out of darkness. He will always keep him in whatever (condition) He wishes and will make him stay in a status of honor near Him, in the abode (of bliss)which He has made for Himself. The shade of this abode is His throne; its light is His glory, its visitors are His angels, and its companions are His prophets."
فَبَادِرُوا الْمَعَادَ، وَسَابِقُوا الاْجَالَ، فَإِن الناسَ يُوشِكُ أَنْ يَنْقَطِعَ بِهِمُ الامَلُ، وَيَرْهَقَهُمُ الاجَلُ، وَيُسَد عَنْهُمْ بَابُ التوْبَةِ، فَقَدْ أَصْبَحْتُمْ فِي مِثْلِ مَا سَأَلَ إِلَيْهِ الرجْعَةَ مَنْ كَانَ قَبْلَكُمْ، وَأَنْتُمْ بَنُو سَبِيل، عَلَى سَفَر مِنْ دَار لَيْسَتْ بِدَراِكُمْ، وَقَد أُوذِنْتُمْ مِنهَا بِالارْتِحَالِ، وَأُمِرْتُمْ فِيهَا بِالزادِ.,"Therefore, hasten towards such a place of return and proceed to (your) ends (by collecting provision for the next world). Shortly, the expectations of the people will be cut short and death will overtake them, while the door of repentance will be closed for them. You are still in a place to which those who were before you have been wishing to return. In this world, which is not your [eternal] abode, you are just like a traveler in motion. You have been given the call to leave from here, and you have been ordered to collect provisions while you are still here."
وَاعْلَمُوا أَنهُ لَيْسَ لِهذَا الْجِلْدِ الرقِيقِ صَبْرٌ عَلَى النارِ، فَارْحَمُوا نُفُوسَكُمْ، فَإِنّكُمْ قَدْ جَربْتُمُوهَا فِي مَصَائِبِ الدنْيَا. [أَ] فَرَأَيْتُمْ جَزَعَ أَحَدِكُمْ مِنَ الشوْكَةِ تُصِيبُهُ، وَالْعَثْرَةِ تُدْمِيهِ، وَالرمْضَاءِ تُحْرِقُهُ؟ فَكَيْفَ إِذَا كَانَ بَيْنَ طَابَقَيْنِ مِنْ نَار، ضَجِيعَ حَجَر، وَقَرِينَ شَيْطَان؟!,"You should know that this thin skin cannot tolerate the Fire (of Hell). So, have pity on your own selves because you have already tried it in the tribulations of this world.
Have you ever seen how a person cries of the pain when he has been pricked with a thorn or who bleeds due to stumbling or whom hot sand has burnt? How will he feel when he is between two frying pans of Hell with stones all around, with Satan as his companion?"
"أَعَلِمْتُمْ أَن مَالِكاً إِذَا غَضِبَ عَلَى النارِ حَطَمَ بَعْضُهَا بَعْضَاً لِغَضَبِهِ، وَإِذَا زَجَرَهَا تَوَثبَتْ بَيْنَ أَبوَابِهَا جَزَعاً مِنْ زَجْرَتِهِ؟!
أَيهَا الْيَفَنُ الْكَبِيرُ، الذِي قَدْ لَهَزَهُ الْقَتَيرُ، كَيْفَ أَنْتَ إِذَا الْتَحَمَتْ أَطْوَاقُ النارِ بِعِظَامِ الاعْنَاقِ، وَنَشِبَتِ الجَوَامِعُ حَتى أَكَلَتْ لُحُومَ السوَاعِدِ؟","Do you know that when Malik (the custodian of Hell) is angry with the fire, its parts begin to clash with each other (in rage), and when he scolds it, it leaps between the doors of Hell crying on account of his scolding?
O you old folks whom old age has made hoary, how will you feel when rings of fire touch the bones of your neck and when handcuffs hold you so hard that they eat away the flesh of your forearms?"
فَاللهَ اللهَ مَعْشَرَ الْعِبَادِ! وَأَنْتُمْ سَالِمُونَ فِي الصحةِ قَبْلَ السقْمِ، وَفِي الْفُسْحَةِ قَبْلَ الضيقِ، فَاسْعَوْا فِي فَكَاكِ رِقَابِكُمْ مِنْ قَبْلِ أَنْ تُغْلَقَ رَهَائِنُهَا، أَسْهِرُوا عُيُونَكُمْ، وَأَضْمِرُوا بُطُونَكُمْ، وَاسْتَعْمِلُوا أَقْدَامَكُمْ، وَأَنْفِقُوا أَمْوَالَكُمْ،,"(Fear) Allah! (Fear) Allah! O crowd of men, while you are in good health before sickness (grips you), when you are in ease before hardship (overtakes you). You should aspire to release your necks before their mortgage is foreclosed, and your eyes; thin down your bellies, use your feet (to go where you earn the Pleasure of Allah); spend your wealth (rather than hoard it);"
وَخُذُوا مِنْ أَجْسَادِكُمْ تَجُودُوا بِهَا عَلَى أَنْفُسَكُمْ، وَلاَ تَبْخَلُوا بِهَا عَنْهَا، فَقَدْ قَالَ اللهُ سُبْحَانَهُ: (إِنْ تَنْصُرُوا اللهَ يَنْصُرْكُمْ وَيُثَبتْ أَقْدَامَكُمْ)، وَقَالَ تَعَالَى: (مَنْ ذَا الذِي يُقْرِضُ اللهَ قَرْضاً حَسَناً فَيُضَاعِفَهُ لَهُ وَلَهُ أَجْرٌ كَرِيمٌ)،,"take your bodies and wear them out for the goodness of your own souls, and do not be niggardly about them because Allah, the most Glorified One, has said the following: “If you help (yourselves and others in the way) of Allah, He will (also) help you and will set your feet firm (on His Straight Path) (Holy Quran, 47: 7). And He, the most Sublime One, has said the following: “Who will loan unto Allah a goodly loan so that He may double it for him and for him shall be a noble recompense?” (Holy Quran, 57: 11)."
فَلَمْ يَسْتَنْصِرْكُمْ مِنْ ذُل، وَلَمْ يَسْتَقْرِضْكُمْ مِنْ قُل، اسْتَنْصَرَكُمْ وَلَهُ جُنُودُ السماوَاتِ وَالارْضِ وَهُوَ الْعَزِيزُ الْحُكِيمُ، وَاسْتَقْرَضَكُمْ وَلَهُ خَزَائِنُ السماوَاتِ وَالارْضِ وَهُوَ الْغَنِي الْحَمِيدُ، وَإِنمَا أَرَادَ أَنْ (يَبْلُوَكُمْ أَيكُمْ أَحْسَنُ عَمَلاً),"He does not seek your support because of being weak, nor does He demand a loan from you because of being in need. He seeks your help, although He possesses all the armies of the skies and of the earth, and He is strong and wise. He seeks a loan from you, although He owns the treasures of the skies and of the earth, and He is rich and praiseworthy. (Rather) He intends to try you as to which of you performs good deeds."
فَبَادِرُوا بِأَعْمَالِكُمْ تَكُونُوا مَعَ جِيرَانِ اللهِ فِي دَارِهِ، رَافَقَ بِهِمْ رُسُلَهُ، وَأَزَارَهُمْ مَلاَئِكَتَهُ، وَأَكرَمَ أَسْمَاعَهُمْ أَنْ تَسْمَعَ حَسِيسَ نَار أَبَداً، وَصَانَ أَجْسَادَهَمْ أَنْ تَلْقَى لُغُوباً وَنَصَباً،,"You should, therefore, be quick in performance of (good) deeds so that your way may be with His neighbors in His abode. He made His Prophet’s companions from among these neighbors and made the angels visit them. He has honored their ears so that the sound of Hell-fire may never reach them, and He has afforded protection to their bodies from weariness and fatigue…."
(ذلِكَ فُضْلُ اللهِ يُؤتِيهِ مَنْ يَشَاءُ وَاللهُ ذُوالْفَضْلِ الْعَظِيمِ) أَقُولُ مَا تَسْمَعُونَ، وَاللهُ الْمُسْتَعَانُ عَلى نَفْسِي وَأَنْفُسِكُمْ، وَهُوَ حَسْبُنَا وَنِعْمَ الْوَكِيلُ!,"That is the grace of Allah, He bestows it upon whomsoever He pleases, and Allah is the master of Mighty Grace (Holy Quran, 57: 21). I say you hear me. I seek Allah’s help for myself and for you. He suffices me, and He is the best dispenser (of bounties)."
ومن كلام له (عليه السلام) قاله للبرج بن مسهر الطائي، وقد قال له بحيث يسمعه: لا حكم إلا لله، وكان من الخوارج: اسْكُتْ قَبَحَكَ اللهُ يَا أَثْرَمُ، فَوَاللهِ لَقَدْ ظَهَرَ الْحق فَكُنْتَ فِيهِ ضَئِيلاً شَخْصُكَ، خَفِيّاً صَوْتُكَ، حَتى إِذَا نَعَرَ الْبَاطِلُ نَجَمْتَ نُجُومَ قَرْنِ الْمَاعِزِ.,"One of the Kharijites, namely al-Burj ibn Mus’hir at-Ta’i, raised the call of “Command is fit for only Allah” in such a way that Imam Ali ibn Abu Talib heard it. On hearing it he said the following: Keep quiet, may Allah expose your ugliness, O you with the broken tooth! Certainly, by Allah, when the truth becomes manifest, even then, your personality is weak and your voice is loose. But when wrong began to shout loudly, you again shouted up like the (blown) horns of a kid."
ومن خطبة له (عليه السلام) [يحمدالله فيها ويثني على رسوله ويصف خلقاً من الحيوان] [حمد الله تعالى],Praising Allah and His Wonderful Creatures
الْحَمْدُ لله الذِي لاَ تُدْرِكُهُ الشوَاهِدُ، وَلاَ تَحْوِيهِ الْمَشَاهِدُ، وَلاَ تَرَاهُ النوَاظِرُ، وَلاَ تَحْجُبُهُ السوَاتِرُ، الدال عَلَى قِدَمِهِ بِحُدُوثِ خَلْقِهِ، وَبِحُدُوثِ خَلْقِهِ عَلَى وجُودِهِ، وَبِاشْتِبَاهِهِمْ عَلَى أَنْ لاَ شَبَهَ لَهُ،,"Praise be to Allah! He is such that senses cannot perceive Him, place cannot contain Him, eyes cannot see Him and veils cannot cover Him. He proves His eternity by the bringing His creation into existence and (also) by originating His creation. (He proves) His existence, and through their spirituality, He proves that there is nothing similar to Him."
الذِي صَدَقَ فِي مِيعَادِهِ، وَارْتَفَعَ عَنْ ظُلْمِ عِبَادِه، وَقَامَ بِالْقِسطِ فِي خَلْقِهِ، وَعَدَلَ عَلَيْهِمْ فِي حُكْمِهِ، مُسْتَشْهِدٌ بِحُدُوثِ الاشْيَاءِ عَلَى أَزَلِيتِهِ، وَبِمَا وَسَمَهَا بِهِ مِنَ الْعَجْزِ عَلَى قُدْرَتِهِ، وَبِمَا اضْطَرهَا إِلَيْهِ مِنَ الْفَنَاءِ عَلَى دَوَامِهِ، وَاحِدٌ لاَ بِعَدَد، وَدَائِمٌ لاَ بِأَمَد، وَقَائِمٌ لاَ بَعَمَد،,"He is true to His promise. He is too Sublime to be unjust to His creatures. He stands by equity among His creation and implements justice over them in His commands. He provides testimony of His own being through the creation of things from ever, through their marks of incapability of His power and through their powerlessness against death of His eternity. He is One, but not by counting. He is everlasting without any limit. He is existent without any support."
تَتَلَقاهُ الاذْهَانُ لاَ بِمُشَاعَرَة، وَتَشْهَدُ لَهُ الْمَرَائِي لاَ بِمُحَاضَرَة، لَمْ تُحِطْ بِهِ الاوْهَامُ، بَلْ تَجَلى لَهَا بِهَا، وَبِهَا امْتَنَعَ مِنهَا، وَإِلَيْهَا حَاكَمَهَا، لَيْسَ بِذِي كِبَر امْتَدتْ بِهِ النهَايَاتُ فَكَبرَتْهُ تَجْسِيماً، وَلاَ بِذِي عِظَم تَنَاهَتْ بِهِ الْغَايَاتُ فَعَظمَتْهُ تَجْسِيداً بَلْ كَبُرَ شَأْناً، وَعَظُمَ سُلْطَاناً.,"Minds admit His existence without the need for the senses. Things which can be seen testify to Him without confronting Him. Imagination cannot encompass Him. He manifests Himself to the imagination with his help for the imagination, refusing to be conceived by the imagination. He has made imagination the arbiter. He is not “big” in the sense that volume is vast, so His body is also “big”. Nor is He great in the sense that His limits should extend to the utmost, so His frame should be extensive. But He is ‘big” in status and great in authority."
[الرسول الاعظم],About the Holy Prophet
وَأَشْهَدُ أَن مُحَمداً عَبْدُهُ الصفِي، وَأَمِينُهُ الرضِي(صلى الله عليه وآله وسلم) أَرْسَلَهُ بِوُجُوبِ الْحُجَجِ، وَظُهُورِ الْفَلَجِ، وَإِيضَاحِ الْمَنْهَجِ، فَبَلغُ الرسَالَةَ صَادِعاً بِهَا، وَحَمَلَ عَلَى الْـمَحَجةِ دالا عَلَيْهَا، وَأَقَامَ أَعْلاَمَ الاْهْتِدَاءِ وَمَنَارَ الضيَاءِ، وَجَعَلَ أَمْرَاسَ الاسْلاَمِ مَتِينَةً، وَعُرَا الايمَانِ وَثِيقَةً.,"I testify that Muhammad is His slave, His chosen Prophet and His responsible trustee.May Allah bless him and his descendants. Allah sent him with undeniable proofs, with a clear success and an open path. So he conveyed the message, declaring the truth with it. He led the people on the (correct) path, established signs of guidance and minarets of light, making Islam’s ropes strong and knots firm."
منها: في صفة عجيب خلق أصناف من الحيوان,Part of the Same Sermon: About the Creation of Animal Species
وَلَوْ فَكروا فِي عَظِيمِ الْقُدْرَةِ، وَجَسِيمِ النعْمَةِ، لَرَجَعُوا إِلَى الطرِيقِ، وَخَافُوا عَذَابَ الْحَرِيقِ، وَلكِن الْقُلُوبَ عَلِيلَةٌ، وَالاَبْصَارَ مَدْخُولَةٌ! ألاَ تَنْظُرُونَ إِلَى صَغِيرِ مَا خَلَقَ اللهُ، كَيْفَ أَحْكَمَ خَلْقَهُ، وَأَتْقَنَ تَرْكِيبَهُ، وَفَلَقَ لَهُ السمْعَ وَالْبَصَرَ، وَسَوى لَهُ الْعَظْمَ وَالْبَشَرَ !.,"Had they pondered over the greatness of His power and the vastness of His bounty, they would have returned to the right path and feared the punishment of the Fire. But hearts are sick and eyes are impure. Do they not see the small things which He has created, how He strengthened their system and opened for them the hearing and the sight, making for them bones and skins?"
انْظُرُوا إِلَى النمْلَةِ فِي صِغَرِ جُثتِهَا، وَلَطَافَةِ هَيْئَتِهَا، لاَ تَكَادُ تُنَالُ بِلَحْظِ الْبَصَرِ، وَلاَ بِمُسْتَدْرَكِ الْفِكَرِ، كَيْفَ دَبتْ عَلَى أَرْضِهَا، وَصَبَتْ عَلَى رِزْقِهَا، تَنْقُلُ الْحَبةَ إِلَى جُحْرِهَا، وَتُعِدهَا فِي مُسْتَقَرهَا.,"Look at the ant with its small body and delicate form. It can hardly be seen in the corner of the eye, nor by the perception of the imagination. Look and see how it moves on the earth and leaps at its sustenance. It carries the grain to its hole and deposits it in its place of repose."
تَجْمَعُ فِي حَرهَا لِبَرْدِهَا، وَفِي وُرُودِهَا لِصَدَرِهَا، مَكْفُولٌ بِرِزْقِهَا، مَرْزُوقَةٌ بِوِفْقِهَا، لاَ يُغْفِلُهَا الْمَنانُ، وَلاَ يَحْرِمُهَا الديانُ، وَلَوْ فِي الصفَا الْيَابِسِ، وَالْحَجَرِ الْجَامِسِ!,"It collects during the summer for its winter and during strength for the period of its weakness. Its livelihood is guaranteed and it is fed to be fit. Allah, the Kind, does not forget it, and (Allah the Giver) does not deprive it, even though it may be in a dry stone or in fixed rocks."
"وَلَوْ فَكرْتَ فِي مَجَارِي أُكْلِهَا، وَفِي عُلْوهَا وَسُفْلِهَا، وَمَا فِي الجَوْفِ مِنْ شَرَاسِيفِ بَطْنِهَا، وَمَا فِي الرأسِ مِنْ عَيْنِهَا وَأُذُنِهَا، لَقَضَيْتَ مِنْ خَلْقِهَا عَجَباً، وَلَقِيتَ مِنْ وَصْفِهَا تَعَباً!
فَتَعَالَى الذِي أَقَامَهَا عَلَى قَوَائِمِهَا، وَبَنَاهَا عَلَى دَعَائِمِهَا! لَمْ يَشْرَكْهُ فِي فِطْرَتِهَا فَاطِرٌ، وَلَمْ يُعِنْهُ عَلَى خَلْقِهَا قَادِرٌ.","If you have thought about its digestive tract, in its high and low parts, the carapace of its belly, its eyes and ears in its head…, you will be amazed at its creation, and you will feel it difficult to describe it. Exalted is He Who made it stand on its legs and erected it on its pillars (limbs). No other originator took part with Him in its origination, and no one else has any power to assist Him in its creation."
وَلَوْ ضَرَبْتَ فِي مَذَاهِبِ فِكْرِكَ لِتَبْلُغَ غَايَاتِهِ، مَا دَلتْكَ الدلاَلَةُ إِلا عَلَى أَن فَاطِرَ النمْلَةِ هُوَ فَاطِرُ النخْلَةِ، لِدَقِيقِ تَفْصِيلِ كُل شَيْء، وَغَامِضِ اخْتِلاَفِ كُل حَيّ، وَمَا الْجَلِيلُ وَاللطِيفُ، وَالثقِيلُ والخَفِيفُ، وَالْقَوِي وَالضعِيفُ، فِي خَلْقِهِ إِلا سَوَاءٌ.,"If you tread on the paths of your imagination and let it reach its extremes, it will not lead you anywhere except to the fact that the Originator of the ant is the same as He Who is the Originator of the date-palm because everything has (the same) delicacy and detail, and every living being has little difference with another."
[خلقة السماء والكون],Creation of the Universe
وَكَذلِكَ السماءُ وَالْهَوَاءُ، وَالريَاحُ وَالْمَاءُ. فَانْظُرْ إِلَى الشمْسِ وَالْقَمَرِ، وَالنبَاتِ وَالشجَرِ، وَالْمَاءِ وَالْحَجَرِ، وَاخْتِلاَفِ هذَا الليْلِ وَالنهَارِ، وَتَفَجرِ هذِهِ الْبِحَارِ، وَكَثْرَةِ هذِهِ الْجِبَالِ، وَطُولِ هذِهِ الْقِلاَلِ، وَتَفَرقِ هذِهِ اللغَاتِ، وَالالْسُنِ الْـمُخْتَلِفَاتِ.,"So is the sky, the air, the winds and the water. Therefore, look at the sun, moon, vegetation, plants, water, stone, the difference of this night and day, the springing of the streams, the large number of the mountains, the height of their peaks, the diversity of languages and the variety of tongues."
فَالوَيْلُ لِمَنْ جَحَدَ الْمُقَدرَ، وَأَنْكَرَ الْمُدَبرَ! زَعَمُوا أَنهُمْ كَالنبَاتِ مَا لَهُمْ زَارعٌ، وَلاَ لاِخْتِلاَفِ صُوَرِهِمْ صَانِعٌ، وَلَمْ يَلْجَأُوا إِلَى حُجة فِيَما ادعَوا، وَلاَ تَحْقِيق لِمَا أَوْعَوْا، وَهَلْ يَكُونُ بِنَاءٌ مِنْ غَيْرِ بَان، أَوْ جِنَايَةٌ مِن غَيْرِ جَان؟!,"Then woe unto him who disbelieves in the One who ordains, who denies the Ruler! These believe that they are like grass for which there is no cultivator nor any maker for their own sundry shapes. They have not relied on any argument for what they assert, nor on any research for what they have heard. Can there be any construction without a constructor, or any offense without an offender?"
[خلقة الجرادة],The Wonderful Creation of the Locust
وَإِنْ شِئْتَ قُلْتَ فِي الْجَرَادَةِ، إِذْ خَلَقَ لَهَا عَيْنَيْنِ حَمْرَ اوَيْنِ، وَأَسْرَجَ لَهَا حَدَقَتَيْنِ قَمْرَاوَيْنِ، وَجَعَلَ لَهَا السمْعَ الْخَفِي، وَفَتَحَ لَهَا الْفَمَ السوِي، وَجَعَلَ لَهَا الْحِس الْقَوِي، وَنَابَيْنِ بِهِمَا تَقْرِضُ، وَمِنْجَلَيْنِ بِهِمَا تَقْبِضُ،,"If you wish, you can tell about the locust (as well). Allah gave it two red eyes, lighted for them two moons like pupils, made for it small ears, opened for it a suitable mouth and gave it a keen sense, gave it two teeth to cut with and two sickle-like feet to grip with."
يَرْهَبُهَا الزراعُ فِي زَرْعِهمْ، وَلاَ يَسْتَطِيعُونَ ذَبهَا، وَلَوْ أَجْلَبُوا بِجَمْعِهِم، حَتى تَرِدَ الْحَرْثَ فِي نَزَوَاتِهَا، وَتَقْضِي مِنْهُ شَهَوَاتِهَا، وَخَلْقُهَا كُلهُ لاَ يُكَونُ إِصْبَعاً مُسْتَدِقةً.,The farmers are afraid of it in the matter of crops. Farmers cannot drive the locust away even though they may join together in their effort. The locust attacks the fields and satisfies its hunger although its body is not equal to a thin finger.
فَتَبَارَكَ اللهُ الذِي (يَسْجُدُ لَهُ مَنْ فِي السماوَاتِ وَالارْضِ طَوْعاً وَكَرْهاً)، وَيُعَفرُ لَهُ خَدّاً وَوَجْهاً، وَيُلْقِي بِالْطاعَةِ إلَيْهِ سِلْماً وَضَعْفاً، وَيُعْطِي الْقِيَادَ رَهْبَةً وَخَوْفاً! فَالطيْرُ مُسَخرَةٌ لامْرِهِ، أَحْصَى عَدَدَ الريشِ مِنْهَا وَالنفَسَ،,"Glorified is Allah before Whom everyone in the skies or on earth bows down in prostration willingly or unwillingly, submits to Him by placing his cheeks and face (on the dust), kneals before Him (in obedience) peacefully and humbly and hands over to Him full control in fear and apprehension.
The birds are bound by His commands. He knows the number of their feathers and their breaths."
وَأَرْسَى قَوَائِمَهَا عَلَى الندَى وَالْيَبَسِ، قَدرَ أَقْوَاتَهَا، وَأَحْصَى أَجْنَاسَهَا، فَهذَا غُرابٌ وَهذَا عُقَابٌ، وَهذَا حَمَامٌ وَهذَا نَعَامٌ، دَعَا كُل طَائِر بَاسْمِهِ، وَكَفَلَ لَهُ بِرِزْقِهِ. وَأَنْشَأَ (السحَابَ الثقَالَ)، فَأَهْطَلَ دِيَمَهَا، وَعَددَ قِسَمَهَا، فَبَل الارْضَ بَعْدَ جُفُوفِهَا، وَأَخْرَجَ نَبْتَهَا بَعْدَ جُدُوبِهَا.,"He has made their feet stand on water and on dry land. He has ordained their livelihoods. He knows their species: This is the crow, this is the eagle, this is the pigeon, and this is the ostrich. He called out every bird by its name (while creating it) and provided it with its livelihood. He created heavy clouds and produced from them heavy rain, spreading it on various lands. He drenched the earth after its dryness and grew vegetation from it after its barrenness."
ومن خطبة له (عليه السلام) في التوحيد وتجمع هذه الخطبة من أصول العلوم ما لا تجمعه خطبة,The Oneness of Allah. Principles of Knowledge
مَا وَحدَهُ مَنْ كَيفَهُ، وَلاَ حَقِيقَتَهُ أَصَابَ مَنْ مَثلَهُ، وَلاَ إِياهُ عَنَى مَنْ شَبهَهُ، وَلاَ صَمَدَهُ مَنْ أَشَارَ إِلَيْهِ وَتَوَهمَهُ. كُل مَعْرُوف بِنَفْسِهِ مصْنُوعٌ، وَكُل قَائِم فِي سِوَاهُ مَعْلُولٌ. فَاعِلٌ لاَ بِاضْطِرَابِ آلَة، مُقَدرٌ لاَ بِجَوْلِ فِكْرَة، غَنِي لاَ بِاسْتِفَادَة.,"He who assigns to Him (different) conditions does not believe in His Oneness, nor does he who likens Him in order to grasp His reality. He who illustrates Him does not signify Him. He who points at Him and imagines Him does not mean Him. Everything that is known through itself has been created, and everything that exists by virtue of other things is the effect (of something else). He works but not with the help of instruments. He fixes measures but not with the activity of thinking. He is rich but not by acquisition."
لاَ تَصْحَبُهُ الاوْقَاتُ، وَلاَ تَرْفِدُهُ الادَوَاتُ، سَبَقَ الاوْقَاتَ كَوْنُهُ، وَالْعَدَمَ وُجُودُهُ، وَالابْتِدَاءَ أَزَلُهُ. بِتَشْعِيرِهِ الْمَشَاعِرَ عُرِفَ أَنْ لاَ مَشْعَرَ لَهُ، وَبِمُضَادتِهِ بَيْنَ الامُورِ عُرِفَ أَنْ لاَ ضِد لَهُ، وَبِمُقَارَنَتِهِ بَيْنَ الاشْيَاءِ عُرِفَ أَنْ لاَ قَرِينَ لَهُ.,"Times do not keep company with Him. His Being precedes times. His Existence precedes non-existence, and His eternity precedes beginning. By His creating the senses, it is known that He has no “senses”. By the contraries in various matters, it is known that He has no contrary, and by the similarity between things, it is known that there is nothing similar to Him."
ضَاد النورَ بِالظلْمَةِ، وَالْوُضُوحَ بِالْبُهْمَةِ، وَالْجُمُودَ بِالْبَلَلِ، وَالْحَرُورَ بِالصرَدِ. مُؤَلفٌ بَيْنَ مُتَعَادِيَاتِهَا، مُقَارِنٌ بَيْنَ مُتَبَايِنَاتِهَا، مُقَربٌ بَيْنَ مُتَبَاعِداتِهَا، مُفَرقٌ بَيْنَ مُتَدَانِيَاتِهَا.,"He has made light the contrary of darkness, brightness that of gloom, dryness that of moisture and heat that of cold. He produces affection among opponents. He fuses together diverse things, brings near remote things and separates things which are joined together."
لاَ يُشْمَلُ بِحَدّ، وَلاَ يُحْسَبُ بِعَد، وَإِنمَا تَحُد الادَوَاتُ أَنْفُسَهَا، وَتُشِيرُ الاْلاَتُ إِلَى نَظَائِرِهَا، مَنَعَتْهَا «مُنْذُ» الْقِدْمَةَ، وَحَمَتْهَا «قَدُ» الازَلِيةَ، وَجَنبَتْهَا «لَوْلاَ» التكْمِلَةَ ! بِهَا تَجَلى صَانِعُهَا لِلْعُقُولِ، وَبِهَا امْتَنَعَ عَنْ نَظَرِ الْعُيُونِ.,"He is not confined to limits, nor counted by numbers. Material parts can surround things of their own kind and organs can point out things similar to themselves. The word mundhu (i.e. since) disproves their eternity, the word qad (that denotes nearness of time of occurrence), disproves their being from ever and the word lawla (if it were not) keep them remote from perfection. Through them, the Creator manifests Himself to the intelligence, and through them He is guarded from the vision of the eyes."
لاَ يَجْرِي عَلَيْهِ السكُونُ وَالْحَرَكَةُ، وَكَيْفَ يَجْرِي عَلَيْهِ مَا هُوَ أَجْرَاهُ، وَيَعُودُ فِيهِ مَا هُوَ أَبْدَاهُ، وَيَحْدُثُ فِيهِ مَا هُوَ أَحْدَثَةُ ؟! إِذاً لَتَفَاوَتَتْ ذَاتُهُ، وَلَتَجَزأَ كُنْهُهُ، وَلاَمْتَنَعَ مِنَ الازَلِ مَعْنَاهُ، وَلَكَانَ لَهُ وَرَاءٌ إِذْ وُجِدَ لَهُ أَمَامٌ، وَلاَلْـتَمَسَ الـتَمامَ إِذْ لَزِمَهُ النقْصَانُ.,"Stillness and motion do not apply to Him. How can a thing occur in Him which He has Himself made to occur, and how can a thing revert to Him which He first created, and how can a thing appear in Him which He first brought to appearance? If it had not been so, His Self will have become subject to diversity, His Being will have become divisible (into parts) and His reality will have been prevented from being deemed Eternal. If there was a front to Him there will have been a rear also for Him. He will need completing only if shortage befell Him."
وَإِذاً لَقَامَتْ آيَةُ الْمَصْنُوعِ فِيهِ، وَلَتَحَولَ دَلِيلاً بَعْدَ أَنْ كَانَ مَدْلُولاً عَلَيْهِ، وَخَرَجَ بِسُلْطَانِ الاْمْتِنَاعِ مِنْ أَنْ يُؤَثرَ فِيهِ مَا يُؤثرُ فِي غَيْرِهِ. الذِي لاَ يَحُولُ وَلاَ يَزُولُ، وَلاَ يَجُوزُ عَلَيْهِ الافُولُ.,"In such case, signs of the created will appear in Him and He will become a sign (leading to other objects) instead of signs leading to Him. Through the might of His abstention (from affectedness) He is far above being affected by things which effect others.
He is that which does not change or vanish. The process of setting does not behoove Him."
لَمْ يَلِدْ فَيَكُونَ مَوْلُوداً، وَلَمْ يُولَدْ فَيَصِيرَ مَحْدُوداً، جَل عَنِ اتخَاذِ الاْبْنَاءِ، وَطَهُرَ عَنْ مُلاَمَسَةِ النسَاءِ. لاَ تَنَالُهُ الاوْهَامُ فَتُقَدرَهُ، وَلاَ تَتَوَهمُهُ الْفِطَنُ فَتُصَورَهُ، وَلاَ تُدْرِكُهُ الْحَوَاس فَتُحِسهُ، وَلاَ تَلْمِسُهُ الايْدِي فَتَمَسهُ.,"He has not begotten anyone lest He should be regarded as having been born. He has not been begotten; otherwise, He will be contained within limits. He is too Sublime to have sons. He is too purified to contact women. Imagination cannot reach Him so as to assign Him quantity. Understanding cannot think of Him so as to give Him shape. Senses do not perceive Him so as to feel Him. Hands cannot touch Him so as to rub against Him."
وَلاَ يَتَغَيرُ بِحَال، وَلاَ يَتَبَدلُ فِي الاحْوَالِ، وَلاَ تُبْلِيهِ الليَالي وَالايامُ، وَلاَ يُغَيرُهُ الضيَاءُ وَالظلاَمُ،,He does not change into any condition. He does not pass from one state to another. Nights and days do not turn Him old. Light and darkness do not alter Him.
وَلاَ يُقَالُ: لَهُ حَد وَلاَ نِهَايَةٌ، وَلاَ انقِطَاعٌ وَلاَ غَايَةٌ، وَلاَ أَن الاشْيَاءَ تَحْوِيهِ فَتُقِلهُ أَوْ تُهْوِيَهُ، أَوْ أَن شَيْئاً يَحْمِلُهُ، فَيُمِيلَهُ أَوْ يُعَدلَهُ. لَيْسَ فِي الاشْيَاءِ بِوَالِج، وَلاَ عَنْهَا بِخَارِج.,"It cannot be said that He has a limit or extremity, an end or termination, nor do things control Him so as to raise or lower Him, nor does anything carry Him so as to bend Him or keep Him erect. He is not inside things nor outside them."
يُخْبِرُ لاَ بِلِسَان وَلَهوَات، وَيَسْمَعُ لاَ بِخُروُق وَأَدَوَات، يَقُولُ وَلاَ يَلْفِظُ، وَيَحْفَظُ وَلاَ يَتَحَفظُ، وَيُرِيدُ وَلاَ يُضْمِرُ. يُحِب وَيَرْضَى مِنْ غَيْرِ رِقة، وَيُبْغِضُ وَيَغْضَبُ مِنْ غَيْرِ مَشَقة.,"He conveys news, but not with tongue or voice. He listens, but not with the holes of the ears or the organs of hearing. He says but does not utter words. He remembers, but does not memorize. He determines, but not by exercising His mind. He loves and approves without any sentimentality (of heart). He hates and feels angry without any painstaking."
يَقُولُ لِمَا أَرَادَ كَوْنَهُ: (كُنْ فَيَكُون)، لاَ بِصَوْت يَقْرَعُ، وَلاَ بِنِدَاء يُسْمَعُ، وَإِنمَا كَلاَمُهُ سُبْحَانَهُ فِعْلٌ مِنْهُ أَنْشَأَهُ وَمَثلَهُ، لَمْ يَكُنْ مِنْ قَبْلِ ذلِكَ كَائِناً، وَلَوْ كَانَ قَدِيماً لَكَانَ إِلهاً ثَانِياً.,"When He intends to create someone/something He says, “Be!”, and there he/she/it is! But He does not do so through voice that strikes (the ears). His speech is an indication of His creation. His like never existed “before” nor “after”."
لاَ يُقَالُ: كَانَ بَعْدَ أَنْ لَمْ يَكُنْ، فَتَجْرِيَ عَلَيْهِ الصفَاتُ الْـمُحْدَثَاتُ، وَلاَ يَكُونُ بَيْنَهَا وَبَيْنَهُ فَصْلٌ، وَلاَ لَهُ عَلَيْهَا فَضْلٌ، فَيَسْتَوِيَ الصانِعُ والْمَصْنُوعُ، وَيَتَكَافَأَ المُبْتَدَعُ وَالْبَدِيعُ.,"It cannot be said that He came into being after He had not been in existence because, in that case, the attributes of the created things will be assigned to Him and there will remain no difference between them and Him, and He will have no distinction over them. Thus, the Creator and the created will become equal and the initiator and the initiated will be on the same level."
"خَلَقَ الْخَلاَئِقَ عَلَى غَيْرِ مِثَال خَلاَ مِنْ غَيْرِهِ، وَلَمْ يَسْتَعِنْ عَلَى خَلْقِهَا بِأَحَد مِنْ خَلْقِهِ. وَأَنْشَأَ الارْضَ فَأَمْسَكَهَا مِنْ غَيْرِ اشْتِغَال، وَأَرْسَاهَا عَلَى غَيْرِ قَرَار، وَأَقَامَهَا بِغَيْرِ قَوَائِمَ، وَرَفَعَهَا بِغَيْرِ دَعائِمَ، وَحَصنَهَا مِنَ الاوَدَ وَالاعْوِجَاجِ،
وَمَنَعَهَا مِنَ التهَافُتِ وَالانْفِرَاجِ،","He created (the whole of) creation without any example made by someone else, and He did not secure the assistance of anyone out of His creation for creating it. He created the earth and suspended it without being ‘busy”, retained it without support, made it stand without legs, raised it without pillars, protected it against bending and curving and defended it against crumbling and splitting (into parts)."
أَرْسَى أَوْتَادَهَا، وَضَرَبَ أَسْدَادَهَا، وَاسْتَفَاضَ عُيُونَهَا، وَخَد أَوْدِيَتَهَا، فَلَمْ يَهِنْ مَا بَنَاهُ، وَلاَ ضَعُفَ مَا قَواهُ. هُوَ الظّاهِرُ عَلَيْهَا بِسُلْطَانِهِ وَعَظَمَتِهِ، وَهُوَ الْبَاطِنُ لَهَا بِعِلْمِهِ وَمَعْرِفَتِهِ، وَالْعَالي عَلَى كَل شَيْء مِنهَا بِجَلاَلِهِ وَعِزتِهِ.,"He fixed mountains on it like stumps, solidified its rocks, caused its streams to flow and opened its valleys wide. Whatever He made did not suffer from any flow, and whatever He strengthened did not show any weakness. He manifests Himself over the earth with His authority and greatness. He is aware of its inside through His knowledge and understanding. He has power over everything on earth by virtue of His sublimity and dignity."
لاَ يُعْجِزُهُ شَيْءٌ مِنْهَا طَلَبَهُ، وَلاَ يَمْتَنِعُ عَلَيْهِ فَيَغْلِبَهُ، وَلاَ يَفُوتُهُ السرِيعُ مِنْهَا فَيَسْبِقَهُ، وَلاَ يَحْتَاجُ إِلَى ذِي مَال فَيَرْزُقَهُ. خَضَعَتِ الاشْيَاءُ لَهُ، وَذَلتْ مُسْتَكِينَةً لِعَظَمَتِهِ، لاَ تَسْتَطِيعُ الْهَرَبَ مِنْ سُلْطَانِهِ إِلَى غَيْرِهِ فَتَمْتَنِعَ مِنْ نَفْعِهِ وَضَرهِ، وَلاَ كُفؤَ لَهُ فَيُكَافِئَهُ، وَلاَ نَظِيرَ لَهُ فَيُسَاوِيَهُ.,"Nothing from the earth that He may ask for defies Him, nor does it oppose Him so as to overpower Him. No swift-footed creature can run away from Him so as to ahead of Him. He is not needy towards any possessing person so that the latter should feed Him. All things bow down to Him and are humble before His greatness. They cannot flee away from His authority to someone else in order to escape His benefit or His harm. There is no parallel for Him that may match Him and no one like Him so as to equal Him."
"هُوَ الْمُفْنِي لَهَا بَعْدَ وُجُودِهَا، حَتى يَصِيرَ مَوْجُودُهَا كَمَفْقُودِهَا.
وَلَيْسَ فَنَاءُ الدنْيَا بَعْدَ ابْتِدَاعِهَا بِأَعْجَبَ مِنْ إنْشَائِهَا وَاخْتِرَاعِهَا،","He will destroy the earth after its existence, till all that exists on it will become non-existent. But the extinction of the world after its creation is no more wonderous than its first formation and invention."
وَكَيفَ وَلَوْ اجْتَمَعَ جَمِيعُ حَيَوانِهَا مِنْ طَيْرِهَا وَبَهَائِمِهَا، ومَا كَانَ مِنْ مُرَاحِهَا وَسَائِمِهَا، وَأَصْنَافِ أَسْنَاخِهَا وَأَجْنَاسِهَا، وَمُتَبَلدَةِ أُمَمِهَا وَأَكْيَاسِهَا، عَلَى إِحْدَاثِ بَعُوضَة، مَا قَدَرَتْ عَلَى إِحْدَاثِهَا، وَلاَ عَرَفَتْ كَيْفَ السبِيلُ إِلَى إِيجَادِهَا،,"How could it be? Even if all the animals of the earth, whether birds or beasts, stabled cattle or pasturing ones, of different origins and species, dull people and sagacious men…, all jointly try to create (even) a mosquito, they are not able to bring it into being and do not understand what is the way to its creation."
وَلَتَحَيرَتْ عُقُولُهَا فِي عِلْمِ ذلِكَ وَتاهَتْ، وَعَجِزَتْ قُوَاهَا وَتَنَاهَتْ، وَرَجَعَتْ خَاسِئَةً حَسِيرَةً، عَارِفَةً بِأَنهَا مَقْهُورَةٌ، مُقِرةً بِالْعَجْزِ عَنْ إِنْشَائِهَا، مُذْعِنَةً بِالضعْفِ عَنْ إفْنَائِهَا؟!,"Their wits are bewildered and wandering. Their powers fall short, fail and return disappointed and tired, knowing that they are defeated and admitting their inability to produce it, also realizing that they are too weak (even) to destroy it."
وَإِنهُ سُبْحَانَهُ، يَعُودُ بَعْدَ فَنَاءِ الدنْيَا وَحْدَهُ لاَ شَيْءَ مَعَهُ، كَمَا كَانَ قَبْلَ ابْتِدَائِهَا، كَذلِكَ يَكُونُ بَعْدَ فَنَائِهَا، بِلاَ وَقْت وَلاَ مَكَان، وَلاَ حِين وَلاَ زَمَان، عُدِمَتْ عِنْدَ ذلِكَ الاْجَالُ وَالاوْقَاتُ، وَزَالَتِ السنُونَ وَالساعَاتُ،,"Surely, after the extinction of the world, Allah, the most Glorified One, will remain alone with nothing else besides Him. He will be, after its extinction, as He was before its production: without time or place or moment or period. At this moment, period and time will not exist and years and hours will disappear."
فَلاَ شَيْءَ إِلا الْوَاحِدُ الْقَهارُ الذِي إِلَيْهِ مَصِيرُ جَمِيعِ الامُورِ، بِلاَ قُدْرَة مِنْهَا كَانَ ابْتِدَاءُ خَلْقِهَا، وَبِغَيْرِ امْتِنَاع مِنْهَا كَانَ فَنَاؤُهَا، وَلَوْ قَدَرَتْ عَلَى الامْتِنَاعِ لَدَامَ بَقَاؤُهَا. لَمْ يَتَكَاءَدْهُ صُنْعُ شَيْء مِنْهَا إِذْ صَنَعَهُ، وَلَمْ يَؤُدْهُ مِنْهَا خَلْقُ مَا بَرَأَهُ وَخَلَقَهُ،,"There will be nothing except Allah, the One, the Almighty. To Him is the return of all matters. Its initial creation was not in its power, and the prevention of its extinction was (also) not in its power. Had it had the power to prevent it, it would have existed forever. When He made anything of the world, the making of it did not cause Him any difficulty and the creation of anything which He created and formed did not cause Him any fatigue."
وَلَمْ يُكَونْهَا لِتَشْدِيدِ سُلْطَان، وَلاَ لِخَوْف مِنْ زَوَال وَنُقْصَان، وَلاَ لِلاْسْتِعَانَةِ بِهَا عَلَى نِد مُكَاثِر، وَلاَ لِلاْحْتِرَازِ بِهَا مِنْ ضِد مُثَاوِر، وَلاَ لِلاْزْدِيَادِ بِهَا فِي مُلْكِهِ، وَلاَ لِمُكَاثَرَةِ شَرِيك فِي شِرْكِهِ، وَلاَ لِوَحْشَة كَانَتْ مِنْهُ، فَأَرَادَ أَنْ يَسْتَأْنِسَ إِلَيْهَا.,"He did not create it to heighten His authority nor for fear of loss or harm, nor to seek its help against an overwhelming foe, nor to guard against any avenging opponent with its help, nor for the extension of His domain by its help, nor for boasting (over the size of His possession) against a partner, nor because He felt lonely and desired to seek its company."
"ثُم هُوَ يُفْنِيهَا بَعْدَ تَكْوِينِهَا، لاَ لِسَأَم دَخَلَ عَلَيْهِ فِي تَصْرِيفِهَا وَتَدْبِيرِهَا، وَلاَ لِرَاحَة وَاصِلَة إِلَيْهِ، وَلاَ لِثِقَلِ شَيْء مِنْهَا عَلَيْهِ.
لاَ يُمِلهُ طُولُ بَقَائِهَا فَيَدْعُوَهُ إِلَى سُرْعَةِ إِفْنَائِهَا، لكِنهُ سُبْحَانَهُ دَبرَهَا بِلُطْفِهِ، وَأمسَكَهَا بِأَمْرِهِ، وَأَتْقَنَهَا بِقُدْرَتِهِ.","After its creation, He will destroy it, but not because any worry has overcome Him in its upkeep and administration, nor for any pleasure that will accrue to Him, nor for the cumbrousness of anything over Him. The length of its life does not weary Him so as to induce Him to its quick destruction. Allah, the Glorified One, has maintained it with His kindness, kept it intact with His command and perfected it with His power."
ثُم يُعِيدُهَا بَعْدَ الْفَنَاءِ مِنْ غَيْرِ حَاجَة مِنْهُ إِلَيْهَا، وَلاَ اسْتِعَانَة بَشَيْء مِنْهَا عَلَيْهَا، وَلاَ لاِنصِرَاف مِنْ حَال وَحْشَة إلَى حَالِ اسْتِئْنَاس، وَلاَ مِنْ حَالِ جَهْل وَعَمىً إِلَى [حَالِ ]عِلْم وَالتمَاس، وَلاَ مِنْ فَقْر وَحَاجَة إِلَى غِنىً وَكَثْرَة، وَلاَ مِنْ ذُل وَضَعَة إِلَى عِز وَقُدْرَة.,"Then after its destruction, He will resurrect it, but not for any need of His own towards it, nor to seek the assistance of any of its things against it, nor to change over from the condition of loneliness to that of company, nor from the condition of ignorance and blindness to that of knowledge and search, nor from paucity and need towards needlessness and plenty, nor from disgrace and lowliness towards honor and prestige."
أَلاَ بِأَبِي وَأُمي، هُمْ مِنْ عِدة أَسْمَاؤُهُمْ فِي السماءِ مَعْرُوفَةٌ وَفِي الارْضِ مَجْهُولَةٌ. أَلاَ فَتَوَقعُوا مَا يَكُونُ مِنْ إِدْبَارِ أُمُورِكُمْ، وَانْقِطَاعِ وُصَلِكُمْ، وَاسْتِعْمَالِ صِغَارِكُمْ: ذاكَ حَيْثُ تَكُونُ ضَرْبَةُ السيْفِ عَلَى الْمُؤْمِنِ أَهْوَنَ مِنَ الدرْهَمِ مِنْ حِلهِ!,"May my father and mother be sacrificed for those few whose names are well-known in the heavens while not known on the earth! Beware, you should expect what is to befall you, such as adversity in your affairs, severance of relations and the rising up of inferior people. This will happen when the blow of a sword will be easier for a believer than to secure one dirham lawfully."
ذَاكَ حَيْثُ يَكُونُ المُعْطَى أَعْظَمَ أَجْراً مِنَ الْمُعْطِي! ذَاكَ حَيْثُ تَسْكَرُونَ مِنْ غَيْرِ شَرَاب، بَلْ مِنَ النعْمَةِ والنعِيمِ، وَتَحْلِفُونَ مِنْ غَيْرِ اضْطِرَار، وَتَكْذِبُونَ مِنْ غيْرِ إِحْرَاج ذَاكَ إِذَا عَضكُمُ الْبَلاَءُ كَمَا يَعَض الْقَتَبُ غَارِبَ الْبَعيرِ. مَا أَطْوَلَ هذَا الْعَنَاءَ، وَأَبْعَدَ هذا الرجَاءَ!,"This will happen when the reward of the beggar is more than that of the giver. This will be when you are intoxicated, not by drinking, but with wealth and plenty, swearing without compulsion and speaking lies without compulsion. This will be when troubles hurt you as the saddle hurts the hump of the camel. How long will these tribulations be and how distant the hope (for deliverance from them)?"
أَيهَا الناسُ، أَلْقُوا هذِهِ الازِمةَ التِي تَحْمِلُ ظُهُورُهَا الاَثْقَالَ مِنْ أيْدِيكُمْ، وَلاَ تَصَدعُوا عَلَى سُلْطَانِكُمْ فَتَذُموا غِب فِعَالِكُمْ، وَلاَ تَقْتَحِمُوا مَا اسْتَقْبَلْتُمْ مِنْ فَوْرِ نَارِ الْفِتْنَةِ، وأَمِيطُوا عَنْ سَنَنِهَا، وَخَلو قَصْدَ السبِيلِ لَهَا،,"0 people! Throw away the reins of the horses that carry on their backs the weight of your hands have committed (i.e. your sins). Do not cut away from your chief (Imam); otherwise, you will blame yourselves for your own doings. Do not jump in the fire which is in flames in front of you; keep away from its courses and leave the middle way for it."
فَقدْ لَعَمْرِي يَهْلِكُ فِي لَهَبِهَا الْمُؤْمِنُ، وَيَسْلَمُ فِيهَا غَيْرُ الْمُسْلِمِ. إِنمَا مَثَلي بَيْنَكُمْ مَثَلُ السرَاجِ فِي الظلْمَةِ، يَسْتَضِيءُ بِهِ مَنْ وَلَجَهَا. فَاسْمَعَوا أَيهَا الناسُ وَعُوا، وَأَحْضِروا آذَانَ قُلُوبِكُمْ تَفْهَمُوا.,"Because, by my life, a believer will die in its flames while others will remain safe. Iam among you like a lamp in the darkness. Whoever enters by it will be lit. So listen, O men! Preserve it and remain attentive with the ears of your hearts so that you may understand."
أُوصِيكُمْ، أَيهَا الناسُ، بِتَقْوَى اللهِ، وَكَثْرَةِ حَمْدِهِ عَلَى آلاَئِهِ إِلَيْكُمْ، وَنَعْمَائِهِ عَلَيْكُمْ، وَبَلاَئِهِ لَدَيْكُمْ. فَكَمْ خَصكُمْ بِنِعْمَة، وَتَدَارَكَكُمْ بِرَحْمَة! أَعْوَرْتُمْ لَهُ فَسَتَرَكُمْ، وَتَعَرضْتُمْ لاخْذِهِ فَأَمْهَلَكُمْ!,"I admonish you, O people, to fear Allah and to praise Him abundantly for His favors unto you, for His reward for you, and [even] for His obligations on you. See how He chose you for favors and dealt with you with mercy. You sinned openly; He kept your sins covered. You behaved in a way to incur His punishment, but He gave you more respite."
[الموت],Condition of Persons Facing Death
وَأُوصِيكُمْ بِذِكْرِ الْمَوْتِ، وَإِقْلاَلِ الْغَفْلَةِ عَنْهُ، وَكَيْفَ غَفْلَتُكُمْ عَما لَيْسَ يُغْفِلُكُمْ، وَطَمَعُكُمْ فِيمَنْ لَيْسَ يُمْهِلُكُمْ؟! فَكَفَى وَاعِظاً بِمَوْتَى عَايَنْتُمُوهُمْ، حُمِلُوا إلَى قُبُورِهِمْ غَيْرَ رَاكِبِينَ، وَأُنْزِلُوا فِيهَا غَيْرَ نَازِلِينَ،,"I also admonish you to remember death and to lessen your heedlessness towards it. Why should you be heedless of the One Who is not heedless of you? Why expect from him (i.e. the angel of death) to give you a respite? The dead whom you have been watching suffice as preachers. They were carried to their graves, not riding but transported, and were placed in their graves, but not of their own accord."
كَأَنهُمْ لَمْ يَكُونُوا لِلدنْيَا عُماراً، وَكَأَن الاخِرَةَ لَمْ تَزَلْ لَهُمْ دَاراً، أَوْحَشوُا مَا كَانُوا يُوطِنُونَ، وَأَوْطَنُوا مَا كَانُوا يُوحِشُونَ، وَاشْتَغَلُوا بِمَا فَارَقُوا، وَأَضَاعُوا مَا إِلَيْهِ انْتَقَلُوا، لاَ عَنْ قَبِيح يَسْتَطِيعُونَ انْتِقَالاً، وَلاَ فِي حَسَن يَسْتَطِيعُونَ ازْدِيَاداً، أَنِسُوا بِالدنْيَا فَغرتْهُمْ، وَوَثِقُوا بِهَا فَصَرَعَتْهُمْ.,"It seems as if they never lived in this world and as if the next world had always been their abode. They have made lonely the place where they were living and are now living where they used to feel lonely. They remained busy about what they had to leave behind them and did not care about where they were going to. Now, they cannot remove themselves from evil, nor add to their virtues. They were attached to the world and it deceived them. They trusted it and it overturned the tables to them."
[سرعة النفاد],Transience of this World
فَسَابِقُوا ـ رَحِمَكُمُ اللهُ ـ إِلَى مَنَازِلِكُمْ التِي أُمِرْتُمْ أَنْ تَعْمُرُوهَا، وَالتِي رُغبْتُمْ فِيهَا، وَدُعِيتُمْ إِلَيْهَا. وَاسْتَتِموا نِعَمَ اللهِ عَلَيْكُمْ بِالصبْرِ عَلَى طَاعَتِهِ، وَالْـمُجَانَبَةِ لِمَعْصِيَتِهِ، فَإِن غَداً مِنَ الْيَوْمِ قَرِيبٌ. مَا أَسْرَعَ الساعَاتِ فِي الْيَوْمِ، وَأَسْرَعَ الايامَ فِي الشهْرِ، وَأَسْرَعَ الشهُورَ فِي السنَةِ، وَأَسْرَعَ السنِينَ فِي الْعُمُرِ!,"May Allah have pity on you! You should, therefore, hasten towards (the preparation of) houses which you have been commanded to populate, towards which you have been called upon, and to which you have been invited. Seek the completion of Allah’s favors on you by exercising endurance in His obedience and abstention from His disobedience because tomorrow is close to today. How fast are the hours of the day?! How fast are the days in the month?! How fast are the months in the years and how fast the years in one’s lifetime?!"
فَمِنَ الايمَانِ مَا يَكُونُ ثَابِتاً مُسْتَقِرّاً فِي الْقُلُوبِ، وَمِنْهُ مَا يَكُونُ عَوَارِىَ بَيْنَ الْقُلُوبِ وَالصدورِ، إِلَى أَجَل مَعْلُوم، فَإِذَا كَانَتْ لَكُمْ بَرَاءَةٌ مِنْ أَحَد فَقِفُوهُ حَتّى يَحْضُرَهُ الْمَوْتُ، فَعِنْدَ ذَلِكَ يَقَعُ حد الْبَرَاءَةِ.,"Steadfastness versus a Transient Belief
One belief is (conviction) which is firm and steadfast in the hearts. Another remains temporarily in one’s heart up to a certain period of time. If you were to acquit (yourselves) before anyone, you should wait till death approaches, for that is the time limit for being acquitted."
وَالْهِجْرَةُ قَائِمَةٌ عَلَى حَدهَا الاولِ، مَا كَانَ لله تعالى فِي أَهْلِ الارْضِ حَاجَةٌ مِنْ مُسْتَسِر الامةِ وَمُعْلِنِهَا، لاَ يَقَعُ اسْمُ الْهِجْرَةِ عَلَى أَحَد إلا بِمَعْرِفَةِ الْحُجةِ في الارْضِ، فَمَنْ عَرَفَهَا وَأَقَر بِهَا فَهُوَ مُهَاجِرٌ، وَلاَ يَقَعُ اسْمُ الاسْتِضْعَافِ عَلَى مَنْ بَلَغَتْهُ الْحُجةُ فَسَمِعَتْهَا أُذُنُهُ وَوَعَاهَا قَلْبُهُ.,Migration stands as its original status. Allah has no need for one who secretly accepts belief or one who openly does so. Migration (to the other world) will not apply to any one unless he recognizes the proof (of Allah) on the earth. Whoever recognizes him and acknowledges him will be a muhajir (immigrant). Istid’af (i.e. freedom from the obligation of migration) does not apply to him whom the proof (of Allah) reaches and he hears it and his heart preserves it.
إِن أَمْرَنا صَعْبٌ مُسْتَصْعَبٌ، لاَ يَحْتَمِلُهُ إِلا عَبْدٌ مُؤْمِنٌ امْتَحَنَ اللهُ قَلْبَهُ لِلاِيمَانِ، وَلاَ يَعِي حَدِيثَنَا إِلا صُدُورٌ أَمِينَةٌ، وَأَحْلاَمٌ رَزِينَةٌ.,"Certainly, our case is difficult and complicated. No one can bear it except a believer whose heart Allah has tried with belief. Our traditions will not be preserved except by trustworthy hearts and (men of) firm understanding."
أَيهَا الناسُ، سَلُوني قَبْلَ أَنْ تَفْقِدُوني، فَلانَا بِطُرُقِ السماءِ أَعْلَمُ مِني بِطُرُقِ الارْضِ، قَبْلَ أَنْ تَشْغَرَ بِرِجْلِهَا فِتْنَةٌ تَطَأُ فِي خِطَامِهَا وَتَذْهَبُ بِأَحْلاَمِ قَوْمِهَا.,"O people! Ask me before you miss me because certainly I am acquainted with the passages of the sky more than the passages of the earth, and before that mischief springs upon its feet which will trample even the nose string and destroy the wits of the people."
أَحْمَدُهُ شُكْراً لانْعَامِهِ، وَأَسْتَعِينُهُ عَلَى وَظَائِفِ حُقُوقِهِ، عَزِيزَ الْجُنْدِ، عَظِيمَ الْـمَجْدِ.,I praise Him out of gratitude for His rewards and I seek His assistance in fulfilling my obligations to Him. He has a strong host. His dignity is grand.
وَأَشهَدُ أن مُحَمداً عَبْدُهُ وَرَسُولُهُ، دَعَا إِلَى طَاعَتِهِ، وَقَاهَرَ أَعْدَاءَهُ جِهَاداً عَنْ دِينِهِ، لاَ يَثْنِيهِ عَنْ ذلِكَ اجْتماعٌ على تَكْذِيبِهِ، وَالتمَاسٌ لاطْفَاءِ نُورِهِ.,I testify that Muhammad is His slave and Prophet. He called (people) to His obedience and overpowered His enemies when fighting for His religion. People’s joining together to falsify Him and their attempt to extinguish His light were of no avail.
فَاعْتَصِمُوا بِتَقْوَى اللهِ، فَإِن لَهَا حَبْلاً وَثِيقاً عُرْوَتُهُ، وَمَعْقِلاً مَنِيعاً ذِرْوَتُهُ، وَبَادِرُوا الْمَوْتَ وَغَمَرَاتِهِ، وَامْهَدُوا لَهُ قَبْلَ حُلُولِهِ، وأَعِدوا لَهُ قَبْلَ نُزُولِهِ، فَإِن الْغَايَةَ الْقِيَامَةُ، وَكَفَى بِذلِكَ وَاعِظاً لِمَنْ عَقَلَ، وَمُعْتَبَراً لِمَنْ جَهِلَ!,"You should, therefore, be steadfast in your fear of Allah because it has a rope the knot of which is strong, its pinnacle is lofty and invulnerable. Hasten towards death in its pangs (by doing good deeds) and be prepared for it before its approach because the ultimate end is the Day of Judgement. This is enough admonishment for one who understands and suffices for a lesson for one who does not know."
وَقَبْلَ بُلُوغِ الْغَايَةَ مَا تَعْلَمُونَ مِنْ ضِيقِ الارْمَاسِ، وَشِدةِ الابْلاَسِ، وَهَوْلِ الْمُطلَعِ، وَرَوْعَاتِ الْفَزَعِ، وَاخْتلاَفِ الاضْلاَعِ، وَاسْتِكَاكِ الاسْمَاعِ، وَظُلْمَةِ اللحْدِ، وَخِيفَةِ الْوَعْدِ، وغَم الضرِيحِ، وَرَدْمِ الصفِيحِ.,"What idea do you have, before reaching that end, about how narrow the grave is, about the hardship of loneliness, fear of the passage towards the next world, the pangs of fear, the shifting of ribs here and there (due to narrowing of the grave), the deafness of ears, the darkness of the grave, the fear of the promised punishment, the closing of the receptacle of the grave and the laying of the tomb stones?"
فَاللهَ اللهَ عِبَادَ اللهِ! فَإِن الْدنْيَا مَاضِيَةٌ بكُمْ عَلَى سَنَن، وَأَنْتُمْ وَالساعَةُ فِي قَرَن، وَكَأَنهَا قَد جَاءَتْ بِأَشْرَاطِهَا، وَأَزِفَتْ بِأَفْرَاطِهَا، وَوَقَفَتْ بِكُمْ عَلَى سِراطِهَا، وَكَأنهَا قَدْ أَشْرَفَتْ بِزَلاَزِلِهَا، وَأَنَاخَتْ بِكَلاَكِلِهَا، وَانْصَرَمَتِ الدنْيَا بِأَهْلِهَا، وَأَخْرَجَتْهُمْ مَنْ حِضْنِهَا،,"So fear Allah, fear Allah, O servants of Allah, because the world is behaving with you in the usual way, and you and the Day of Judgement are in the same rope (close to each other), as though it has come with its signs, has approached with its pleas and has made you stand in its way. It is as though it has come forward with all its quaking and has settled down with its chest on the ground while the world has parted from its people and turned them out of its lap."
فَكَانَتْ كَيَوْم مَضَى وَشَهْر انْقَضَى، وَصَارَ جَدِيدُهَا رَثّاً، وَسَمِينُهَا غَثّاً، فِي مَوْقِف ضَنْكِ الْمَقَامِ، وَأُمُور مُشْتَبِهَة عِظَام، ونَار شَدِيد كَلَبُهَا، عَال لَجَبُهَا، سَاطع لَهَبُهَا، مُتَغَيظ زَفِيرُهَا، مُتَأَجج سَعِيرهَا، بَعِيد خُمُودُهَا،,"It was like a day that has passed or a month that has gone by. Its new things have become old and the fat ones have become thin. They are in a narrow place, in very complicated affairs and in a fire whose pain is intense, the cries are loud, the flames rise [as high as mountains], the sound causes a trembling, the burning is severe and abatement from all of this is quite remote."
ذَاك وُقُودُهَا، مَخُوف وعِيدُهَا، عُم قَرارُهَا، مُظْلِمَة أَقْطَارُهَا، حَامِيَة قُدُورُهَا، فَظِيعَة أُمُورُهَا. (وَسِيقَ الذِينَ اتقَوْا رَبهُمْ إِلَى الْجَنةِ زُمَراً)، قَدْ أُمِنَ الْعَذَابُ، وَانْقَطَعَ الْعِتَابُ، وَزُحْزِحُوا عَنِ النارِ، وَاطْمَأَنتْ بِهِمُ الدّارُ، وَرَضُوا المَثْوَى وَالْقَرَارَ،,"Its fuel is burning, its threats are fearful, its hollows are hidden, its sides are dark, its vessels are aflame and everything about it is abominable. “Those who feared (the wrath of) their Master shall be conveyed in groups to the Garden” (Holy Quran, 39: 73). They are safe from chastisement, away from punishment and are kept aloof from the fire. Their abode will be peaceful, and they will be pleased with their lodging and place of stay."
الذِينَ كَانَتْ أَعْمَالُهُمْ فِي الدنْيَا زَاكِيةً، وَأَعْيُنُهُمْ بَاكِيَةً، وَكَانَ لَيْلُهُمْ فِي دُنْيَاهُمْ نَهَاراً، تَخَشعاً وَاسْتِغفَاراً، وَكَانَ نَهَارُهُمْ لَيْلاً، تَوَحُشّاً وَانَقِطَاعاً، فَجَعَلَ اللهُ لَهُمُ الْجَنةَ [مَآباً، وَالْجَزَاءَ] ثَوَاباً،(وَكَانُوا أَحَق بِهَا وَأَهْلَها) في مُلْك دَائِم، وَنَعِيم قَائِم.,"These are the people whose deeds in this world were pure, their eyes were tearful, their nights in this world were like days because of fearing [Allah], seeking [His] forgiveness, and their days were like nights because of feeling of loneliness and separation. Therefore, Allah made Paradise the place of their (eventual) return, a reward in recompense. They were most eligible and suitable for it (Holy Quran, 48: 26) in the eternal domain and everlasting bliss."
فَارْعَوْا عِبَادَ اللهِ مَا بِرِعَايَتِهِ يَفُوزُ فَائِزُكُمْ، وَبِإضَاعَتِهِ يَخْسَرُ مُبْطِلُكُمْ، وَبَادِرُوا آجَالَكُمْ بأَعْمَالِكُمْ، فَإِنكُمْ مُرْتَهَنُونَ بِمَا أَسْلَفْتُمْ، وَمَدِينُونَ بِمَا قدمْتُمْ، وَكَأَنْ قَدْ نَزَلَ بِكُمُ الْـمَخُوفُ، فَلاَ رَجْعَةً تَنَالُونَ، وَلاَ عَثْرَةً تُقَالُونَ.,"Therefore, O servants of Allah, pay regard to all that by being mindful of which one will succeed and by ignoring which one will incur loss. Hasten towards your death by means of your (good) deeds because you are bound by what you have done in the past, and you have to your credit only what (good deeds) you have sent before. (Behave in such a way) as though the feared event (death) has come upon you, so you cannot return (to do good deeds) nor can you be cleared of evil deeds."
اسْتَعْمَلَنَا اللهُ وَإِياكُمْ بِطَاعَتِهِ وَطَاعَةِ رَسُولِهِ، وعَفَا عَنا وَعَنْكُمْ بِفَضْلِ رَحْمَتِهِ. الْزَمُوا الارْضَ، وَاصْبِروُا عَلَى الْبَلاءِ، وَلاَ تُحركُوا بأَيْدِيكُمْ وَسُيُوفِكُمْ [فِي ]هَوَى أَلْسِنَتِكُمْ، وَلاَ تَسْتَعْجِلُوا بِمَا لَمْ يُعَجلْهُ اللهُ لَكُمْ،,"May Allah prompt us and you to be obedient to Him and to His Prophet, and may He forgive us and your own selves by His great mercy. Remain patient during trials and tribulations. Do not move your hands and swords after the liking of your tongues, and do not make haste in matters in which Allah has not asked for haste:"
فَإِنّهُ مَنْ مَاتَ مِنْكُمْ عَلَى فِرَاشِهِ وَهُوَ عَلَى مَعْرِفَةِ حَق رَبهِ عَزوَجَلّ وَحَق رَسُولِهِ وَأَهْلِ بَيْتِهِ صَلَوَاتُ اللهِ عَلَيْهِ وَعَلَيْهِمْ مَاتَ شَهِيداً، وَوَقَعَ أَجْرُهُ عَلَى اللهِ، واسْتَوْجَبَ ثَوَابَ مَا نَوَى مِنْ صَالِحِ عَمَلِهِ، وَقَامَتِ النيةُ مَقَامَ إِصْلاَتِهِ لِسَيْفِهِ، فإِن لِكُل شَيْء مُدةً وَأَجَلاً.,"anyone of you who dies in his bed while having knowledge of the rights of Allah and the rights of His Prophet and members of the Prophet’s house will die as a martyr. His reward is incumbent on Allah. He is also eligible to the recompense of what good deeds he has intended to do, since his intention takes the place of drawing his sword. Certainly, for everything there is a time and a limit."
ومن خطبة له (عليه السلام) [يحمدالله ويثني على نبيه ويوصي بالزهد والتقوى],Praising Allah
الْحَمْدُ لله الْفَاشِي حَمْدُهُ، وَالْغَالِبِ جُنْدُهُ، وَالْمُتَعَالِي جَدهُ. أحْمَدُهُ عَلَى نِعَمِهِ التؤَامِ، وَآلاَئِهِ الْعِظَامِ، الذِي عَظُمَ حِلْمُهُ فَعَفَا، وَعَدَلَ فِي كُل مَا قَضَى، وَعَلِمَ مَا يَمْضِي وَمَا مَضَى،,"Praise be to Allah Whose praise is wide-spread, Whose army is over-powering and Whose dignity is grand. I praise Him for His successive favors and great boons. His forbearance is high, so He forgives, and He is just in whatever He decides. He knows what is going on and what has already passed."
مُبْتَدِعِ الْخَلاَئِقِ بِعِلْمِهِ، وَمُنْشِئِهِمْ بحُكْمِهِ، بِلاَ اقْتِدَاء وَلاَ تَعْلِيم، وَلاَ احْتِذَاء لِمِثَالِ صَانِع حَكِيم، وَلاَ إِصابَةِ خَطَأ، وَلاَ حَضْرَةِ مَلاَ,"He crafted all creation with His knowledge and produced it with His intelligence without being limited to anything, without learning [from anyone or anything], without following the example of any intelligent producer, without committing any mistake and without the availability of any group (for help)."
وَأَشْهَدُ أَن مُحَمداً عَبْدُهُ وَرَسُولُهُ، ابْتَعَثَهُ وَالناسُ يَضْرِبُونَ فِي غَمْرَة، وَيَمُوجُونُ فِي حَيْرَة، قَدْ قَادَتْهُمْ أَزِمةُ الْحَيْنِ، وَاسْتَغْلَقَتْ عَلَى أَفْئِدَتِهِمْ أَقْفَالُ الريْنِ.,I testify that Muhammad is His slave and His Messenger whom He deputed (at a time) when people were collecting in the abyss and moving in bewilderment. The reins of destruction were dragging them and the locks of malice lay fixed on their hearts.
أُوصِيكُمْ عِبَادَ اللهِ بِتَقْوَى اللهِ، فَإِنهَا حَق اللهِ عَلَيْكُمْ، وَالْمُوجِبَةُ عَلَى اللهِ حَقكُمْ، وَأَنْ تَسْتَعِينُوا عَلَيْهَا بِاللهِ، وَتَسْتَعِينُوا بِهَا عَلَى اللهِ، فَإِن الْتقْوَى فِي الْيَوْمِ الْحِرْزُ وَالْجُنةُ، وَفِي غَد الطرِيقُ إِلَى الْجَنةِ،,"I admonish you, O servants of Allah,to fear Allah because it is a right of Allah over you; it creates your right over Allah, and that you should seek Allah’s help in it and help in (meeting) Allah. Certainly, for today, fear of Allah is a protection and a shield for tomorrow (the Day of Judgement); it is the road to Paradise."
مَسْلَكُهَا وَاضِحٌ، وَسَالِكُهَا رَابحٌ، وَمُسْتَوْدَعُهَا حَافِظٌ، لَمْ تَبْرَحْ عَارِضَةً نَفْسَهَا عَلَى الامَمِ الْمَاضِينَ وَالْغَابِرينَ لِحَاجَتِهِمْ إِلَيْهَا غَداً، إِذَا أَعَادَ اللهُ مَا أَبْدَى، وَأَخَذَ مَا أَعْطَى، وَسَأَلَ عَما أَسْدَى.,"Its way is clear and he who treads it is the winner. Whoever holds it must safeguards it. It has presented itself to the people who have already passed and to those coming into being because they will need it tomorrow (on the Day of Judgement). It is then that Allah will revive His creation again, take back what He has given and take account of what He has bestowed."
فَمَا أَقَل مَنْ قَبِلَهَا، وَحَمَلَهَا حَق حَمْلِهَا! أُولئِكَ الاقَلونَ عَدَداً، وَهُمْ أَهْلُ صِفَةِ اللهِ سُبْحَانَهُ إِذْ يَقُولُ: (وَقَلِيلٌ مِنْ عِبَادِيَ الشكُورُ) فَأَهْطِعُوا بِأَسْمَاعِكُمْ إِلَيْهَا، وأكظّوا بِجِدكُمْ عَلَيْهَا، وَاعْتَاضُوهَا مِنْ كُل سَلَف خَلَفاً، وَمِنْ كُل مُخَالِف مُوَافِقاً.,"How few will be those who accept it and practice it as it ought to be practiced! They will be very few in number; they are the people who fit the description provided by Allah, the Glorified One, when He says: “And very few of My creatures are grateful!” (Holy Quran, 34: 13). So make haste towards it; intensify your efforts for it. Make it a substitute for all your past (shortcomings) as a successor. Make it your supporter against every opponent."
أَيْقِظُوا بِهَا نَوْمَكُمْ، واقْطَعُوا بِهَا يَوْمَكُمْ، وَأَشْعِرُوهَا قُلُوبَكُمْ، وَارْحَضُوا بِهَا ذُنُوبَكُمْ، وَدَاوُوا بِهَا الاسْقَامَ، وَبَادِرُوا بِهَا الْحِمَامَ، وَاعْتَبِرُوا بِمَنْ أَضَاعَهَا، وَلاَ يَعْتَبِرَن بِكُمْ مَنْ أَطَاعَهَا.,"Turn your sleep into wakefulness by its help and pass your days in its company. Make it the tool of your hearts, wash your sins with it, treat your ailments with it and hasten towards your death with it… Learn a lesson from him who neglects it, so that others who follow it should not learn a lesson from you (i.e. from your neglecting it)."
أَلاَ وصُونُوهَا وَتَصَونُوا بِهَا، وَكُونُو عَنِ الدنْيَا نُزاهاً، وَإِلَى الاْخِرَةِ وُلاهاً. وَلاَ تَضَعُوا مَنْ رَفَعَتْهُ التقْوَى، وَلاَ تَرْفَعُوا مَنْ رَفَعَتْهُ الدنْيَا،,"Beware, therefore; you should take care of it and should take care of yourselves through it. Keep away from this world and proceed towards the next with infatuation. Do not regard humbly one whom fear of Allah has given a high status, and do not accord a high status to him whom this world has given a high status."
وَلاَ تَشِيمُوا بَارِقَهَا، وَلاَ تَسْمَعُوا نَاطِقَهَا، وَلاَ تُجِيبُوا نَاعِقَهَا، وَلاَ تَسْتَضِيئُوا بِإِشْرَاقِهَا، وَلاَ تُفْتَنُوا بِأَعْلاَقِهَا، فَإِن بَرْقهَا خَالِبٌ، وَنُطْقَهَا كَاذِبٌ، وَأَمْوَالَهَا مَحْرُوبةٌ، وَأَعْلاَقَهَا مَسْلُوبَةٌ.,"Do not keep your eyes on the shining clouds of the world. Do not listen to him who speaks of it, do not respond to him who calls you towards it, do not seek light from its glare and do not die for its precious things because its glitter is deceitful, its words are false, its wealth is a liability to be looted, and its precious things are to be taken away."
أَلاَ وَهِيَ الْمُتَصَديَةُ الْعَنُونُ، وَالْجَامِحَةُ الْحَرُونُ، وَالْمَائِنَةُ الْخَأُون، وَالْجَحُودُ الْكَنُودُ، وَالْعَنُودُ الصدُودُ، وَالْحَيُودُ الْمَيُودُ.,"Beware! This world attracts then turns away. It is stubborn, refusing to go ahead. It speaks lies, and it misappropriates. It disowns and is ungrateful. It is malicious and abandons (its lovers). It attracts but causes trouble."
حَالُهَا انْتِقَالٌ، وَوَطْأَتُهَا زِلْزَالٌ، وَعِزهَا ذُل، وَجِدهَا هَزْلٌ، وَعُلْوُهَا سُفْلٌ، دَارُ حَرَب وَسَلَب، وَنَهْب وَعَطَب، أَهْلُهَا عَلَى سَاق وَسِيَاق، وَلَحَاق وَفِرَاق. قَدْ تَحَيرَتْ مَذَاهِبُهَا، وَأَعْجَزَتْ مَهَارِبُهَا، وَخَابَتْ مَطَالِبُهَا،,"Its condition is changing, its step shaking, its honor disgraceful, its seriousness a jest and its height is lowliness. It is a place of plunder and pillage, ruin and destruction. Its people are ready with their feet to drive, to overtake, then to depart. Its routes are bewildering, its exits are baffling and its schemes end in disappointment."
فَأَسْلَمَتْهُمُ الْمَعَاقِلُ، وَلَفَظَتْهُمُ الْمَنَازِلُ، وَأَعْيَتْهُمُ الْـمَحَاوِلُ : فَمِنْ نَاج مَعْقُور، وَلَحْم مَجْزُور، وَشِلْو مَذْبُوح، وَدَم مَسْفُوح، وَعَاضّ عَلَى يَدَيْهِ، وَصَافِق لِكَفيْهِ، وَمُرْتَفِق بِخَديْهِ، وَزَار عَلَى رَأْيِهِ، وَرَاجِع عَنْ عَزْمِهِ، وَقَدْ أَدْبَرَتِ الْحِيلَةُ، وَأَقْبَلَتِ الْغِيلَةُ، (وَلاَتَ حِينَ مَنَاص).,"Consequently, strongholds betray them, houses throw them out and cunning fails them. Some of them are like hocked camels, some like butchered meat, some like severed limbs, some like spilt blood, some bite their hands (in pain), some rub their palms (in remorse), some hold their cheeks on their hands (in anxiety), some curse their own views and some retreat from their determination. But the time for action has gone by, and the hour of calamity has approached. This is so while (there is no longer) time to escape (Holy Quran, 38: 3)."
هَيْهَاتَ هَيْهَاتَ! قَدْ فَاتَ مَا فَاتَ، وَذَهَبَ مَا ذَهَبَ، ومَضَتِ الدنْيَا لِحَالِ بَالِهَا، (فَمَا بَكَتْ عَلَيْهِمُ السمَاءُ وَالارْضُ وَمَا كَانُوا مُنْظَرِينَ).,"Alas! Alas! What is been lost is lost! What is gone is gone! The world has passed in its usual manner. “So the heavens and the earth did not mourn them, nor were they given a respite” (Holy Quran, 44: 29)."
ومن خطبة له (عليه السلام) ومن الناس من يسمّي هذه الخطبة القاصعة وهي تتضمن ذم إبليس، عَلى استكباره، وتركه السجود لادم(عليه السلام)، وأنه أول من أظهر العصبية وتبع الحمية، وتحذير الناس من سلوك طريقته.,"Known as “al-Khutbah al-Qasi’a” (the Sermon of Disparagement) It comprises a disparagement of Satan [Iblis] for his vanity, his refusal to prostrate before Adam, and his being the first to display bigotry and behave with vanity. It contains a warning to people treading in Satan’s path."
الْحَمْدُ لله الذِي لَبِسَ الْعِز وَالْكِبْرِيَاءَ، وَاخْتَارَهُمَا لنَفْسِهِ دُونَ خَلْقِهِ، وَجَعَلَهُمَا حِمىً وَحَرَماً عَلَى غَيْرِهِ، وَاصْطَفَاهُمَا لِجَلاَلِهِ. وَجَعَلَ اللعْنَةَ عَلَى مَنْ نَازَعَهُ فِيهِمَا مِنْ عِبَادِهِ،,Praise be to Allah Who wears the apparel of Honor and Dignity and has chosen them for Himself rather than for His creation. He has made them inaccessible and unlawful for others. He has selected them for His own great self and has hurled a curse on him who contends with Him concerning them.
ثُم اخْتَبَرَ بِذلِكَ مَلاَئِكَتَهُ الْمُقَربِينَ، ليمِيزَ المُتَوَاضِعيِنَ مِنْهُمْ مِنَ الْمُسْتَكْبِرِينَ، فَقَالَ سُبْحَانَهُ وَهُوَ الْعَالِمُ بِمُضْمَرَاتِ القُلُوبِ، وَمَحْجُوبَاتِ الْغُيُوبِ: (إِني خَالِقٌ بَشَراً مِنْ طِين * فَإِذَا سَويْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَ * فَسَجَدَ الْمَلاَئِكَةُ كُلهُمْ أَجْمَعُونَ * إِلا إِبْلِيسَ),"Then He put His angels on trial concerning these attributes in order to distinguish those who were modest from those who were vain. Therefore, Allah, Who is aware of whatever is hidden in the hearts and whatever lies behind the unseen, said the following: “Verily, I am about to create man from clay. And when I have completed and breathe d into him of My spirit, prostrate to him. And the angels, all of them, did prostrate [to Adam] save Iblis” (Holy Quran, 38: 71 – 74)"
اعْتَرَضَتْهُ الْحَمِيةُ، فَافْتَخَرَ عَلَى آدَمَ بَخَلْقِهِ، وَتَعَصبَ عَلَيْهِ لاصْلِهِ. فَعَدُو اللهِ إِمَامُ الْمُتَعَصبِينَ، وَسَلَفُ الْمُسْتَكْبِرِينَ، الذِي وَضَعَ أَسَاسَ الْعَصَبِيةِ، وَنازَعَ اللهَ رِدَاءَ الْجَبْرِيةِ، وَادرَعَ لِبَاسَ التعَززِ، وَخَلَعَ قِنَاعَ التذَللِ.,"His vanity stood in his [Iblis’s] way! Consequently, he felt proud about Adam by virtue of his creation, boasted over him on account of his origin. Thus, this enemy of Allah is the leader of those who boast and the fore-runner of vanity. It is he who laid the foundation of factionalism, quarreled with Allah about the robe of greatness, put on the outfit of haughtiness and took off the covering of humility."
أَلاَ تَرَوْنَ كَيْفَ صَغرَهُ اللهُ بِتَكَبرِهِ، وَوَضَعَهُ بِتَرَفعِهِ، فَجَعَلَهُ فِي الدنْيَا مَدْحُوراً، وَأَعَد لَهُ فِي الاْخِرَةِ سَعِيراً؟!,Do you not see how Allah made him low on account of his vanity and humiliated him for his bid to be high? He discarded him in this world and provided for him burning fire in the next world.
وَلَوْ أَرَادَ اللهُ سُبْحَانَهُ أَنْ يَخْلُقَ آدَمَ مِنْ نُور يَخْطَفُ الابْصَارَ ضِيَاؤُهُ، وَيَبْهَرُ الْعُقُولَ رُوَاؤُهُ، وَطِيب يَأْخُذُ الانْفَاسَ عَرْفُهُ، لَفَعَلَ، وَلَوْ فَعَلَ لَظَلتْ لَهُ الاعْنَاقُ خَاضِعَةً، وَلَخَفتِ الْبَلْوَى فِيهِ عَلَى المَلائِكَةِ.,"Had Allah wanted to create Adam from a light whose glare dazzles the eyes, whose handsomeness would have amazed the wits and whose smell would have caught the breath, He would have done so. And if He had done so, people would have bowed down to him in humility, and the trial of the angels through him would have become easier."
وَلكِن اللهَ سُبْحَانَهُ يَبْتَلِي خَلْقَهُ بِبَعْضِ مَا يَجْهَلُونَ أَصْلَهُ، تَمْيِيزاً بِالاخْتِبَارِ لَهُمْ، وَنَفْياً لِلاْسْتِكَبَارِ عَنْهُمْ، وَإِبْعَاداً لِلْخُيَلاَءِ مِنْهُم.,"But Allah, the Glorified One, tries His creatures by means of those things the real nature of which they do not know. He does so in order to distinguish (what is good from what is bad) for them through the trial, to remove vanity from them, and to keep them away from pride and self-admiration."
فَاعْتَبِروا بِمَا كَانَ مِنْ فِعْلِ اللهِ بِإِبْلِيسَ، إِذْ أَحْبَطَ عَمَلَهُ الطوِيلَ، وَجَهْدَهُ الْجَهِيدَ، وَكَانَ قَدْ عَبَدَ اللهَ سِتةَ آلاَفِ سَنَة، لاَ يُدْرَى أمِنْ سِنِي الدنْيَا أَمْ مِنْ سِنِي الاْخِرَةِ، عَنْ كِبْرِ سَاعَة وَاحِدَة.,"You should learn a lesson from what Allah did with Satan. He nullified his great deeds and extensive efforts on account of the vanity of one moment, although Satan had worshipped Allah for six thousand years – whether by the reckoning of this world or by that of the next world is not known."
فَمَنْ بَعْدَ إِبْلِيسَ يَسْلَمُ عَلَى اللهِ بِمِثْلِ مَعْصِيَتِهِ؟ كَلا، مَا كَانَ اللهُ سُبْحَانَهُ لِيُدْخِلَ الْجَنةَ بَشَراً بِأَمْر أَخْرَجَ بِهِ مِنْهَا مَلَكاً، إِن حُكْمَهُ فِي أَهْلِ السماءِ وأَهْلِ الاْرْضِ لَوَاحِدٌ، وَمَا بَيْنَ اللهِ وَبَيْنَ أَحَد مِنْ خَلْقِهِ هَوَادَةٌ فِي إِبَاحَةِ حِمىً حَرمَهُ عَلَى الْعَالَمينَ.,"Who now can remain safe from Allah after Satan by committing a similar disobedience? None at all. Allah, the Glorified One, will not let a human being enter Paradise if he does the same thing for which Allah turned an angel from it. His command for the inhabitants in the sky and the earth is the same. There is no friendship between Allah and any individual out of His creation so as to give him license for an undesirable thing which He has held unlawful for all the worlds."
[التحذير من الشيطان],Warning Against Satan
فَاحْذَرُوا عَدُو اللهِ أَنْ يُعْدِيَكُمْ بِدَائِهِ، وَأَنْ يَسْتَفِزكُمْ [ بِنِدَائِهِ، وَأَنْ يُجْلِبَ عَلَيْكُمْ ]بِخَيْلِهِ وَرَجِلِهِ. فَلَعَمْرِي لَقَدْ فَوقَ لَكُمْ سَهْمَ الْوَعِيدِ، وَأَغْرَقَ لَكُم بِالنزْعِ الشدِيدِ، وَرَمَاكُمْ مِنْ مَكَان قَرِيب، و(قَالَ رَب بِمَا أَغْوَيْتَنِي لازَينَن لَهُمْ فِي الارْضِ وَلاغْوِيَنهُمْ أَجْمَعِينَ)،,"Therefore, you should fear lest Satan should infect you with his disease or lead you astray through his call or march on you with his horsemen and footmen because, by my life, he has put the arrow in the bow for you, has stretched the bow strongly and has aimed at you from a nearby distance and: “He (Satan) said the following: Lord! Because You let me stray, certainly will I adorn unto them the path of error, and certainly will I cause them all to go astray” (Holy Quran, 15: 39)."
قَذْفاً بِغَيْب بَعِيد، وَرَجْماً بِظَن غَيْرِ مُصِيب، صَدقَهُ بِهِ أَبْنَاءُ الْحَمِيةِ، وَإِخْوَانُ الْعَصَبِيةِ، وَفُرْسَانُ الْكِبْرِ وَالْجَاهِلِيةِ. حَتى إِذَا انْقَادَتْ لَهُ الْجَامِحَةُ مِنْكُمْ، وَاسْتَحْكَمَتِ الطمَاعِيةُ مِنْهُ فِيكُمْ، فَنَجَمَتِ الْحَالُ مِنَ السر الْخَفِى إِلَى الامْرِ الْجَلِي، اسْتَفْحَلَ سُلْطَانُهُ عَلَيْكُمْ، وَدَلَفَ بِجُنُودِهِ نَحْوَكُمْ،,"Although he (Satan) had said so only by guessing about the unknown future and by wrong conjecturing, yet the sons of vanity, the brothers of haughtiness and the horsemen of pride and intolerance proved him to be true, so much so that when disobedient persons from among you bowed before him and his greed about you gained strength, and what was a hidden secret turned into a clear fact…, he spread his full control over you and marched with his forces towards you."
فَأَقْحَمُوكُمْ وَلَجَاتِ الذل، وَأَحَلوكم وَرَطَاتِ الْقَتْلِ، وَأَوْطَأُوكُمْ إِثْخَانَ الْجِرَاحَةِ، طَعْناً فِي عُيُونِكُم، وَحَزّاً فِي حُلُوقِكُمْ، وَدَقّاً لِمَناخِرِكُمْ، وَقَصْداً لِمَقَاتِلِكُمْ، وَسوقاً بِخَزَائمِ الْقَهْرِ إِلَى النارِ المُعَدةِ لَكُمْ،,"Then they pushed you into the hollows of disgrace, threw you into the whirlpools of slaughter and trampled on you, wounding you by striking your eyes with spears, cutting your throats, tearing your nostrils, breaking your limbs and taking you in ropes towards the fire that is already prepared."
فَأَصْبَحَ أَعْظَمَ فِي دِينِكُمْ جَرْحاً، وَأَوْرَى فِي دُنْيَاكُمْ قَدْحاً، مِنَ الذِينَ أَصْبَحْتُمْ لَهُمْ مُنَاصِبِينَ، وَعَلَيْهِمْ مُتَأَلبِينَ.,"In this way, he became more harmful to your religion and a greater kindler of flames (of mischief) about your worldly matters than the enemies against whom you showed open opposition and against whom you marched with your forces."
فَاجْعَلُوا عَلَيْهِ حَدكُمْ، وَلَهُ جَدكُمْ، فَلَعَمْرُ اللهِ لَقَدْ فَخَرَ عَلَى أَصْلِكُمْ، وَوَقَعَ في حَسَبِكُمْ، وَدَفَعَ فِي نَسَبِكُمْ، وَأَجْلَبَ بِخَيْلِهِ عَلَيْكُمْ، وَقَصَدَ بِرَجِلِهِ سَبِيلَكُمْ، يَقْتَنِصُونَكُمْ بِكُل مَكَان، وَيَضْرِبُونَ مِنْكُمْ كُل بَنَان،,"You should, therefore, spend all your force against him and all your efforts confronting him because, by Allah, he boasted over your (i.e. Adam’s) origin, questioned your status and spoke lightly of your lineage. He advanced on you with his army and brought his footmen towards your path. They are chasing you from every place and they are hitting you at every finger joint."
لاَ تَمْتَنِعُونَ بِحِيلَة، وَلاَ تَدْفَعُونَ بِعَزِيمَة، فِي حَوْمَةِ ذُلّ، وَحَلْقَةِ ضِيق، وَعَرْصَةِ مَوْت، وَجَوْلَةِ بَلاَء. فَأَطْفِئُوا مَا كَمَنَ فِي قُلُوبِكُمْ مِنْ نِيرَانِ الْعَصَبِيةِ، وَأَحْقَادِ الْجَاهِلِيةِ، وإنمَا تِلْكَ الْحَمِيةُ تَكُونُ فِي الْمُسْلِمِ مِنْ خَطَرَاتِ الشيْطَانِ وَنَخَواتِهِ، وَنَزَغَاتِهِ وَنَفَثَاتِهِ.,"You are not able to defend by any means, nor can you repulse them by any effort. You are in the thick of disgrace, the ring of straitness, the field of death and the way of distress. You should, therefore, put out the fires of haughtiness and the flames of intolerance that are hidden in your hearts. This vanity can exist in a Muslim only through the insinuations of Satan, his haughtiness, mischief and whisperings."
وَاعْتَمِدُوا وَضْعَ التذَللِ عَلَى رُؤُوسِكُمْ، وَإِلْقَاءَ التعَززِ تَحَتْ أَقْدَامِكُمْ، وَخَلْعَ التكَبرِ مِنْ أَعْنَاقِكُمْ. وَاتخِذُوا التوَاضُعَ مَسْلَحَةً بَيْنَكُمْ وَبَيْنَ عَدُوكُمْ إِبْلِيسَ وَجُنُودِهِ، فَإِن لَهُ مِنْ كُل أُمة جُنُوداً وأَعْوَاناً، وَرَجِلاً وَفُرْسَاناً،,"Make up your mind to be humble, to trample on egotism and self-pride and to cast off vanity. Adopt humility as the weapon with which you fight your enemies, Satan and his forces. He certainly has, from every people, fighters, helpers, footmen and horsemen."
وَلاَ تَكُونُوا كالْمُتَكَبرِ عَلَى ابْنِ أُمهِ مِنْ غَيْرِ مَا فَضْل جَعَلَهُ اللهُ فِيهِ سِوَى مَا أَلْحَقَتِ الْعَظَمَةُ بِنَفْسِهِ مِنْ عَدَاوَةِ الْحَسَدِ، وَقَدَحَتِ الْحَمِيةُ فِي قَلْبِهِ مِنْ نَارِ الْغَضَبِ، وَنَفَخَ الشيْطَانُ فِي أَنْفِهِ مِنْ رِيحِ الْكِبْرِ الذِي أَعْقَبَهُ اللهُ بِهِ الندَامَةَ، وَأَلْزَمَهُ آثَامَ الْقَاتِلِينَ إِلَى يَوْمِ الْقِيَامَةِ.,Do not be like him who feigned superiority over the son of his own mother without any distinction given to him by Allah except the feeling of envy which his feeling of greatness created in him and the fire of anger that vanity kindled in his heart. Satan blew into his nose his own vanity following which Allah gave him remorse and made him responsible for the sins of all killers up to the Day of Judgement.
[التحذير من الكبر],Cautioning Against Vanity and Ignorant Boasting
أَلاَ وَقدْ أَمْعَنْتُمْ فِي الْبَغْيِ، وَأَفْسَدْتُمْ فِي الارْضِ، مُصَارَحَةً لله بِالمُنَاصَبَةِ، وَمُبَارَزَةً لِلْمُؤْمِنِينَ بِالُمحَارَبَةِ. فَاللهَ اللهَ في كِبْرِ الْحَمِيةِ، وَفَخْرِ الْجَاهلِيةِ! فَإِنهُ مَلاَقِحُ الشنَآنِ، وَمَنَافِخُ الشيْطانِ، اللاِتي خَدَعَ بِهَا الامَمَ الْمَاضِيَةَ، والْقُرُونَ الْخَالِيَةَ،,"Beware! You strove hard in rebellioning and created mischief on earth in open opposition to Allah, challenging the believers over fighting. (You should fear) Allah in feeling proud; beware of your vanity and ignorant boasting over because this is the root of enmity and the design of Satan whereby he has been deceiving past people and bygone ages,"
حَتّى أَعْنَقُوا فِي حَنَادِسِ جَهَالَتِهِ، وَمهَاوِي ضَلاَلَتِهِ، ذُلُلاً عَنْ سِيَاقِهِ، سُلُساً فِي قِيَادِهِ، أَمْراً تَشَابَهَتِ الْقُلُوبُ فِيهِ، وَتَتَابَعَتِ الْقُرونُ عَلَيْهِ، وَكِبْراً تَضَايَقَتِ الصدُورُ بِهِ.,"with the result that they fell into the gloom of his ignorance and the hollows of his misguidance, submitting to his driving and accepting his leadership. In this matter, the hearts of all the people were similar. Centuries passed by, one after the other, in the same way, and there was vanity with which chests were tightened."
[التحذير من طاعة الكبراء],Cautioning Against Obeying Haughty Leaders and Elders
ألاَ فَالْحَذَرَ الْحَذَرَ مِنْ طَاعَةِ سَادَاتِكُمْ وَكُبَرَائِكُمْ! الذِينَ تَكَبرُوا عَنْ حَسَبِهِمْ، وَتَرَفعُوا فَوْقَ نَسَبِهِمْ، وَأَلْقَوُا الْهَجِينَةَ عَلَى رَبهِمْ، وَجَاحَدُوا اللهَ مَا صَنَعَ بِهمْ، مُكَابَرَةً لِقَضَائِهِ، وَمُغَالَبَةً لاِلائِهِ، فَإِنهُمْ قَوَاعِدُ أَسَاسِ الْعَصَبِيةِ، وَدَعَائِمُ أَرْكَانِ الْفِتْنَةِ، وَسُيُوفُ إعْتِزَاءِ الْجَاهِلِيةِ.,"Beware! Beware of obeying your leaders and elders who feel proud of their achievements and boast about their lineage. They hurled the (liability for) things on Allah and quarreled with Him regarding what He did with them, contesting His decree and disputing His favors. Certainly, they are themain foundation of obstinacy, the chief pillars of mischief and the swords of pre-Islamic boasting over fore-fathers."
فَاتقُوا اللهَ وَلاَ تَكُونُوا لِنِعَمِهِ عَليْكُمْ أَضْدَاداً، وَلاَ لِفَضْلِهِ عِنْدَكُمْ حُساداً، وَلاَ تُطِيعُوا الاْدْعِيَاءَ الذِينَ شَرِبْتُمْ بِصَفْوِكُمْ كَدَرَهُمْ، وَخَلَطْتُمْ بِصِحتِكُمْ مَرَضَهُمْ، وَأَدْخَلْتُمْ فِي حَقكُمْ بَاطِلَهُمْ،,"Therefore, fear Allah, do not become antagonistic to His favors on you, nor jealous of His bounty over you and do not obey the claimants (of Islam) whose dirty water you drink along with your clean one, whose ailments you mix with your healthiness and whose wrongs you allow to enter into your rightful matters."
وَهُمْ أَسَاسُ الْفُسُوقِ، وَأَحْلاَسُ الْعُقُوقِ، اتخَذَهُمْ إِبْلِيسُ مَطَايَا ضَلاَل، وَجُنْداً بِهمْ يَصُولُ عَلَى الناسِ، وَتَرَاجِمَةً يَنْطِقُ عَلَى أَلْسِنَتِهِمْ، اسْتِرَاقاً لِعُقُولِكُمْ، وَدُخُولاً فِي عُيُونِكُمْ، وَنَفْثاً فِي أَسْـمَاعِكُمْ، فَجَعَلَكُمْ مَرْمَى نَبْلِهِ، وَمَوْطِىءَ قَدَمِهِ، وَمأْخَذَ يَدِهِ.,"They are the foundation of vice and the linings of disobedience. Satan has made them carriers of misguidance and the soldiers with whom he assaults men. They are interpreters through whom he speaks in order to steal away your wits, enter into your eyes and blow into your ears. In this way, he makes you the victim of his arrows, the treading ground of his footsteps and source of strength for his hands."
فَاعْتَبِرُوا بَمَا أَصَابَ الامَمَ المُسْتَكْبِرِينَ مِنْ قَبْلِكُمْ مِنْ بَأْسِ اللهِ وَصَوْلاَتِهِ، وَوَقَائِعِهِ وَمَثُلاَتِهِ، وَاتعِظُوا بِمَثَاوِي خُدُودِهِمْ، وَمَصَارعِ جُنُوبِهِمْ، وَاسْتَعِيذوا بِاللهِ مِنْ لَوَاقِحِ الْكبْرِ، كَمَا تَسْتَعِيذُونَهُ مِنْ طَوَارِقِ الدهْرِ،,"Learn from how he brought wrath, violence, chastisement and punishment on those who were vain from among the past people. Take admonition from their lying on their cheeks and falling on their sides and seek Allah’s protection from the dangers of vanity, as you seek His protection from calamities."
فَلَوْ رَخصَ اللهُ فِي الْكِبْرِ لاحَد مِنْ عِبَادِهِ لَرَخصَ فِيهِ لِخَاصةِ أَنبِيَائِهِ [وَأَولِيائِهِ]، وَلكِنهُ سُبْحَانَهُ كَرهَ إِلَيْهِمُ التكَابُرَ، وَرَضِيَ لَهُمُ التوَاضُعَ، فَأَلْصَقُوا بِالارْضِ خُدُودَهُمْ، وَعَفرُوا فِي الترَابِ وُجُوهَهُمْ، وَخَفَضُوا أَجْنِحَتَهُمْ لِلْمُؤمِنِينَ، وَكَانُوا قَوْماً مُسْتَضْعَفِينَ،,"Certainly, if Allah were to allow anyone to indulge in pride, He will have allowed it to His selected prophets and vicegerents. But Allah, the Sublime, disliked vanity for them and likes to see them humble. Therefore, they laid their cheeks on the ground, smeared their faces with the dust, bent down for the believers and remained humble."
قَدِ اخْتَبَرَهُمُ اللهُ بالْـمَخْمَصَةِ، وَابْتَلاَهُمْ بِالْـمَجْهَدَةِ، وَامْتَحَنَهُمْ بِالْـمَخَاوِفِ، وَمَخَضَهُمْ بِالْمَكَارِهِ، فَلاَ تَعْتَبِرُوا الرضَى وَالسخْطَ بِالمَالِ وَالْوَلَدِ جَهْلاً بِمَوَاقِعِ الْفِتْنَةِ، وَالاخْتِبَارِ فِي مَوَاضِعِ الْغِنَى وَالافْتِقارِ،,"Allah tried them with hunger, afflicted them with difficulty, tested them with fear and upset them with troubles. Therefore, do not regard wealth and progeny as the criterion for Allah’s pleasure and displeasure, as you are not aware of the chances of mischief and trials during richness and power as Allah,"
فَقَدْ قَالَ سُبْحَانَهُ: (أَيَحْسَبُونَ أَن مَا نُمِدهُمْ بِهِ مِنْ مَال وَبَنِينَ * نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ بَلْ لاَ يَشْعُرُونَ)، فَإِن اللهَ سْبْحَانَهْ يَخْتَبِرُ عِبَادَهُ الْمُسْتَكْبِرِينَ فِي أَنْفُسِهمْ بِأَوْلِيَائِهِ الْمُسْتَضْعَفِينَ فِي أَعْيُنِهِمْ.,"the Glorified One, the Sublime, has said the following: “What?! Do they think that what We aid them with wealth and children that We are hastening to them the good things? Nay! They (only) do not perceive it” (Holy Quran, 23: 55-56). Certainly, Allah, the most Glorified One, tries His beings who are vain through His beloved persons who are humble in their eyes."
وَلَقَدْ دَخَلَ مُوسَى بْنُ عِمْرَانَ وَمَعَهُ أَخُوهُ هَارُونُ(عليهما السلام) عَلَى فِرْعَوْنَ، وَعَلَيْهِمَا مَدَارِعُ الصوفِ، وَبِأَيْدِيهِمَا الْعِصِي، فَشَرَطَا لَهُ ـ إِنْ أَسْلَمَ ـ بَقَاءَ مُلْكِهِ، وَدَوامَ عِزهِ،,"When Musa son of Imran went to Pharaoh along with his brother Harun (Aaron) wearing (coarse) shirts of wool and holding canes in their hands, they guaranteed him retention of his country and continuity of his prestige only if he submitted."
فَقَالَ: أَلاَ تَعْجبُونَ مِنْ هذَيْنِ يَشْرِطَانِ لِي دَوَامَ الْعِز، وَبَقَاءَ الْمُلْكِ، وَهُمَا بِمَا تَرَوْنَ مِنْ حَالِ الْفَقْرِ وَالذل، فَهَلا أُلْقِيَ عَلَيْهِمَا أَسَاوِرَةٌ مِنْ ذَهَب؟ إِعْظَاماً لِلذهَبِ وَجَمْعِهِ، وَاحْتِقَاراً لِلصوفِ وَلُبْسِهِ!,"But he said the following: “Do you not wonder at these two men guaranteeing me the continuity of my prestige and the retention of my country although you see their poverty and lowliness?! Otherwise, why do they not have gold bangles on their wrists?!” He said so feeling proud of his gold and collected possessions and considering wool and its cloth as nothing."
وَلَوْ أَرَادَ اللهُ سُبْحَانَهُ بأَنْبِيَائِهِ حَيْثُ بَعَثَهُمْ أَنْ يَفْتَحَ لَهُمْ كُنُوزَ الْذهْبَانِ، وَمَعَادِنَ الْعِقْيَانِ، وَمَغَارِسَ الْجِنَانِ، وَأَنْ يَحْشُرَ مَعَهُمْ طَيْرَ السماءِ وَوُحُوشَ الارَضِينَ لَفَعَلَ، وَلَوْ فَعَلَ لَسَقَطَ الْبَلاَءُ، وَبَطَلَ الْجَزَاءُ، وَاضْمَحَلتِ الانْبَاءُ،,"Allah, the Glorified One, deputed His prophets to mankind. If He had wished to open for them treasures and mines of gold and (surround them with) planted gardens and collect around them the birds of the skies and the beasts of the earth, He could have done so. Had He had done so, there would have been no trial, nor recompense and no tidings (about the affairs of the next life)."
وَلَمَا وَجَبَ لِلْقَابِلِينَ أُجُورُ الْمُبْتَلِينَ، وَلاَ اسْتَحَق الْمُؤمِنُونَ ثَوَابَ الْـمُحْسِنِينَ، وَلاَ لَزِمَتِ الاسْمَاءُ مَعَانِيَهَا، وَلكِن اللهَ سُبْحَانَهُ جَعَلَ رُسُلَهُ أُولِي قُوة فِي عَزَائِمِهِمْ، وَضَعَفَةً فِيَما تَرَى الاعْيُنُ مِنْ حَالاَتِهِمْ، مَعَ قَنَاعَة تَمْلاُ الْقُلُوبَ وَالْعُيُونَ غِنىً، وَخَصَاصَة تَمْلا الابْصَارَ وَالاسْمَاعَ أَذىً.,"Those who accepted (His message) could not be given the recompense due after trial, and the believers could not deserve the reward for good deeds, and all these words will not have retained their meanings. But Allah, the Glorified One, makes His Prophets firm in their determination and gives them weakness of appearance as seen by the eyes, along with contentment that fills the hearts and eyes resulting from care-freeness and with want that pains the eyes and the ears."
وَلَوْ كَانَتِ الانْبِيَاءُ أَهْلَ قُوة لاَ تُرَامُ، وَعِزة لاَ تُضَامُ، وَمُلْك تُمَد نُحْوَهُ أَعْنَاقُ الرجَالِ، وَتُشَد إِلَيْهِ عُقَدُ الرحَالِ، لَكَانَ ذلِكَ أَهْوَنَ عَلَى الْخَلْقِ فِي الاعَتِبَارِ، وَأَبْعَدَ لَهُمْ مِنَ الاسْتَكْبَارِ، وَلامَنُوا عَنْ رَهْبَة قَاهِرَة لَهْمْ، أَوْ رَغْبَة مَائِلَة بِهِمْ، فَكَانَتِ النياتُ مُشْتَرَكَةً، وَالْحَسَنَاتُ مُقْتَسَمَةً.,"Had the prophets possessed authority that could not be assaulted, or honor that could not be touched with harm or domain towards which thenecks of people would turn and the saddles of mounts could be set, it will have been very easy for people to seek lessons and quite difficult to feel vain. They will have then accepted belief out of fear felt by them or inclination attracting them and their intention will have been the same, although their actions will have been different."
وَلكِن اللهَ سْبْحَانَهُ أَرَادَ أَنْ يَكُونَ الاتبَاعُ لِرُسُلِهِ، وَالْتصْدِيقُ بِكُتُبِهِ، وَالْخُشُوعُ لِوَجْهِهِ، وَالاسْتِكَانَةُ لامْرِهِ، وَالاسْتِسْلاَمُ لِطَاعَتِهِ، أُمُوراً لَهُ خَاصةً، لاَ تَشُوبُهَا مِنْ غَيْرِهَا شَائِبَةٌ، وَكُلمَا كَانَتِ الْبلْوَى وَالاخْتِبَارُ أَعْظَمَ كَانَتِ الْمَثُوبَةُ وَالْجَزَاءُ أَجْزَلَ.,"Therefore, Allah, the Glorified One, decided that people should follow His prophets, acknowledge His books, remain humble before His Greatness, act upon His commands and accept His obedience with sincerity in which there should not be an iota of anything else. As the trial and tribulation will be stiffer, the reward and recompense, too, should be greater."
[الكعبة المقدسة],The Holy Ka’ba
ألاَ تَرَوْنَ أَن اللهَ سُبْحَانَهُ، اخْتَبَرَ الاولِينَ مِنْ لَدُنْ آدَمَ صَلى اللهِ عَلَيْهِ، إِلَى الاخِرِينَ مِنْ هذا الْعَالَمِ، بَأَحْجَار لاَ تَضُر وَلاَ تَنْفَعُ، وَلاَ تُبْصِرُ وَلاَ تَسْمَعُ، فَعَجَلَهَا بَيْتَهُ الْحَرَامَ الذِي جَعَلَهُ لِلناسِ قِيَاماً.,"Do you not see that Allah, the Glorified One, has tried all the people who came with Adam, up to the last ones in this world, with stones which yield neither benefit nor harm, which neither see nor hear? [Yet] He made those stones into His sacred House which He made as a place of worship for people."
ثُم وَضَعَهُ بِأَوْعَرِ بِقَاعِ الارْضِ حَجَراً، وَأَقَل نَتَائِقِ الدنْيَا مَدَراً، وَأَضْيَقِ بُطُونِ الاوْدِيَةِ قُطْراً، بَيْنَ جِبَال خَشِنَة، وَرِمَال دَمِثَة، وَعُيُون وَشِلَة، وَقُرىً مُنْقَطِعَة، لا يَزْكُو بِهَا خُف وَلاَ حَافِرٌ وَلاَ ظِلْفٌ.,"He placed it in the most rugged stony part of the earth, on a highland with the least soil, among the most narrow valleys between rough mountains, soft sandy plains, springs of scanty water and scattered inhabitants, where neither camels nor horses nor cows nor sheep can prosper."
ثُم أَمَرَ آدَمَ وَوَلَدَهُ أَنْ يَثْنُوا أَعْطَافَهُمْ نَحْوَهُ، فَصَارَ مَثَابَةً لِمُنْتَجَعِ أَسْفَارِهمْ، وَغَايَةً لِمُلْقَى رِحَالِهِمْ، تَهْوِي إِلَيْهِ ثِمَارُ الافْئِدَةِ مِنْ مَفَاوِزِ قِفَار سَحِيقَة، وَمَهَاوِي فِجَاج عَمِيقَة، وَجَزَائِرِ بِحَار مُنْقَطِعَة،,"Then He commanded Adam and his sons to turn towards it. In this way, it became the center of their journey in seeking pasture, the rendezvous for the meeting of their beasts of burden, so that human spirits would hasten towards it from distant waterless deserts, deep and low lying valleys and scattered islands in the seas."
حَتى يَهُزوا مَنَاكِبَهُمْ ذُلُلاً يُهَللُونَ لله حَوْلَهُ، وَيَرْمُلُونَ عَلَى أَقْدَامِهِمْ شُعْثاً غُبْراً لَهُ، قَدْ نَبَذُوا السرَابِيلَ وَرَاءَ ظُهُورِهِمْ، وَشَوهُوا بِإِعْفَاءِ الشعُورِ مَحَاسِنَ خَلْقِهِمُ، ابْتِلاَءً عَظِيماً، وَامْتِحاناً شَدِيداً، وَاخْتِبَاراً مُبِيناً، وَتَمْحِيصاً بَلِيغاً،,"They shake their shoulders in humbleness, recite the slogan of having reached His audience, march with swift feet and have disheveled hair and dusted faces. They throw their pieces of cloth on their backs. They have marred the beauty of their faces by leaving the hair uncut as a matter of great test, severe tribulation, open trial and extreme refining."
جَعَلَهُ اللهُ تَعَالَى سَبَباً لِرَحْمَتِهِ، وَوُصْلَةً إِلَى جَنتِهِ. وَلَوْ أَرَادَ سُبْحَانَهُ أَنْ يَضَعَ بَيْتَهُ الْحَرَامَ، وَمَشَاعِرَهُ الْعِظَامَ، بَيْنَ جَنات وَأَنْهَار، وَسَهْل وَقَرَار، جَم الاشْجَارِ، دَانِيَ الثمارِ، مُلْتَف الْبُنَى، مُتصِلَ الْقُرَى، بَيْنَ بُرة سَمْرَاءَ، وَرَوْضَة خَضْرَاءَ، وَأَرْيَاف مُحْدِقَة،,"Allah has made it a means to His mercy and an approach to His Paradise. If Allah, the Glorified One, had placed His sacred House and His great signs among plantations, streams, soft and level plains, plenty of trees, an abundance of fruits, a thick population, close habitats, golden wheat, lush gardens, green land,"
وَعِرَاص مُغْدِقَة، وَزُرُوع نَاضِرَة، وَطُرُق عَامِرَة، لَكَانَ قَدْ صَغُرَ قَدْرُ الْجَزَاءِ عَلَى حَسَبِ ضَعْفِ الْبَلاَءِ.,"watered plains, thriving orchards and crowded streets…, the amount of recompense will have decreased because of the lightness of the trial."
وَلَوْ كَانَ الاسَاسُ الْـمَحْمُولُ عَلَيْهَا، وَالاحْجَارُ الْمَرْفُوعُ بِهَا، بَيْنَ زُمُردَة خَضْرَاءَ، وَيَاقُوتَة حَمْرَاءَ، وَنُور وَضِيَاء، لَخَففَ ذلِكَ مُضَارَعَةَ الشك فِي الصدُورِ، وَلَوَضَعَ مُجَاهَدَةَ إبْلِيسَ عَنِ الْقُلُوبِ، وَلَنَفَى مُعْتَلَجَ الريْبِ مِنَ الْناسِ.,"If the foundation on which the House is built and the stones with which it has been raised had been of green emerald and red rubies, and had therebeen brightness and glory, then this will have lessened the action of doubts in the breasts, will have dismissed the effect of Satan’s activity from the hearts and will have stopped the surging of misgivings in people."
وَلكِن اللهَ سُبْحَانَهُ يَخْتَبِرُ عِبَادَهُ بِأَنْوَاعِ الشدَائِدِ، وَيَتَعَبدُهُمْ بِأَلْوَانِ الْـمَجَاهِدِ، وَيَبْتَلِيهِمْ بِضُرُوبِ الْمَكَارِهِ، إِخْرَاجاً لِلتكَبرِ مِنْ قُلُوبِهِمْ، وَإِسْكَاناً لِلتذَللِ فِي نُفُوسِهمْ، وَلِيَجْعَلْ ذلِكَ أَبْوَاباً فُتُحاً إِلَى فَضْلِهِ، وَأَسْبَاباً ذُلُلاً لِعَفْوِهِ.,"But Allah tries His servants with means of different troubles. He wants them to render worship through hardship and involves them in distress, all in order to extract vanity from their hearts, to settle down humbleness in their spirits and to make all this an open door for His favors and an easy means for His forgiveness (of their sins)."
[عود إلى التحذير],Cautioning Against Rebellion and Oppressiveness
فَاللهَ اللهَ فِي عَاجِلِ الْبَغْيِ، وَآجِلِ وَخَامَةِ الظلْمِ، وَسُوءِ عَاقِبَةِ الْكِبْرِ، فَإنهَا مَصْيَدَةُ إِبْلِيسَ الْعُظْمَى، وَمَكِيدَتهُ الْكُبْرَى، التِي تُسَاوِرُ قُلُوبَ الرجَالِ مُسَاوَرَةَ السمُومِ الْقَاتِلَةِ، فَمَا تُكْدِي أَبَداً، وَلاَ تُشْوِي أَحَداً، لاَ عَالِماً لِعِلْمِهِ، وَلاَ مُقِلا في طِمْرِهِ.,"(Fear) Allah from the immediate consequence of rebellion and the eventual consequence of weighty oppressiveness (to accrue in the next world) and from the evil result of vanity. Vanity is the great trap of Satan and his big deceit which enters the hearts of the people as fatal poison does. It is never wasted, nor does ti miss anyone, neither the learned on account of their knowledge, nor the destitute in their rags."
وَعَنْ ذلِكَ مَا حَرَسَ اللهُ عِبَادَهُ الْمُؤْمِنِينَ بِالصلَوَاتِ وَالزكَوَاتِ، وَمُجَاهَدَةِ الصيَامِ فِي الايامِ الْمَفْرُوضَاتِ، تسْكِيناً لاطْرَافِهِمْ، وَتَخْشِيعاً لابْصَارِهمْ، وَتَذْلِيلاً لِنُفُوسِهِمْ، وَتَخْفِيضاً لِقُلُوبِهِمْ، وَإِذْهَاباً لِلْخُيَلاَءِ عَنْهُمْ،,"This is the thing against which Allah has protected His believing servants by means of prayers and alms-giving and suffering the hardship of fasting in the days in which it has been made obligatory, in order to provide their limbs with peacefulness, to cast fear in their eyes, to humble their spirits, to give their hearts humility and to remove haughtiness from them."
لِما فِي ذلِكَ مِنْ تَعْفِيرِ عِتَاقِ الْوُجُوهِ بالترَابِ تَوَاضُعاً، وَالْتِصَاقِ كَرَائِمِ الْجَوَارِحِ بِالارْضِ تَصَاغُراً، وَلُحُوقِ الْبُطُونِ بِالمُتونِ مِنَ الصيَامِ تَذَللاً، مَعَ مَا فِي الزكَاةِ مِنْ صَرْفِ ثَمَرَاتِ الارْضِ وَغَيْرِ ذَلِكَ إِلَى أَهْلِ الْمَسْكَنَةِ وَالْفَقْرِ.,"All this is achieved through the covering of their delicate cheeks with dust in humility, prostrating their limbs on the ground in humbleness and retracting their bellies so as to reach to their backs due to fasting by way of lowliness (before Allah), besides giving all sorts of products of the earth to the needy and the destitute by way of alms."
انْظُرُوا إِلَى مَا فِي هذِهِ الافْعَالِ مِنْ قَمْعِ نَوَاجِمِ الْفَخْرِ، وَقَدْعِ طَوَالِعِ الْكِبْرِ!,Look what these deeds contain of curbing the appearance of pride and suppressing the traces of vanity.
وَلَقَدْ نَظَرْتُ فَمَا وَجَدْتُ أَحَداً مِنَ الْعَالَمِينَ يَتَعَصبُ لِشَيْء مِنَ الاشْيَاءِ إِلا عَنْ عِلة تَحْتَمِلُ تَمْوِيهَ الْجُهَلاَءِ، أَوْ حُجة تَلِيطُ بِعُقُولِ السفَهَاءِ غَيْرَكُمْ، فَإِنكُمْ تَتَعَصبُونَ لامْر مَا يُعْرَفُ لَهُ سَبَبٌ وَلاَ عِلةٌ.,"I cast my glance and noticed that no one in the world, except you, feel vanity for anything without a cause which may appeal to the ignorant, or a reason which may cling to theminds of the fools because you feel vanity for something for which no reason is discernable, nor any ground."
أَما إِبْلِيسُ فَتَعَصبَ عَلَى آدَمَ لاصْلِهِ، وَطَعَنَ عَلَيْهِ فِي خِلْقَتِهِ، فَقَالَ: أَنَا نَارِي وَأَنْتَ طِينِي. وَأَما الاغْنِيَاءُ مِنْ مُتْرَفَةِ الامَمِ، فَتَعَصبُوا لاِثَارِ مَوَاقِعِ النعَمِ، فَـ (قَالُوا نَحْنُ أَكْثَرُ أَمْوَالاً وَأَوْلاَداً وَمَا نَحْنُ بِمُعَذبِينَ),"As for Satan, he felt proud about Adam because of his origin and taunted at him about his creation. He said, “I am created of [smokeless] fire whereas you are created of clay.” Likewise, the rich among the prosperous communities have been feeling vanity because of their riches, as (Allah) said the following: ‘And they said, ‘We are more (than you) in wealth and in children, and we shall not be chastised’” (Holy Quran, 34: 35)."
فَإنْ كَانَ لاَ بُد مِنَ الْعَصَبِيةِ، فَلْيَكُنْ تَعَصبُهُمْ لِمَكَارِمِ الْخِصَالِ، وَمَحَامِدِ الافْعَالِ، وَمَحَاسِنِ الامُورِ، التِي تَفَاضَلَتْ فِيهَا الْـمُجَدَاءُ وَالنجَدَاءُ مِنْ بُيُوتَاتِ الْعَرَبِ وَيَعَاسِيبِ الْقَبَائِلِ، بِالاخْلاَقِ الرغِيبَةِ، وَالاحْلاَمِ الْعَظِيمَةِ، وَالاخْطَارِ الْجَلِيلَةِ، وَالاْثَارِ الَمحْمُودَةِ.,"In case you cannot avoid vanity, your vanity should be for good qualities, praiseworthy deeds and admirable merits with which the dignified and noble chiefs of the Arab families distinguished themselves. Such merits include attractive manners, high thinking, respectable status and commendable feats."
فَتَعَصبُوا لِخِلاَلِ الْحَمْدِ مِنَ الْحِفْظِ لِلْجِوَارِ، وَالْوَفَاءِ بِالذمَامِ، وَالطاعَةِ لِلْبِر، وَالْمَعْصِيَةِ لِلْكِبْرِ، وَالاخْذِ بِالْفَضْلِ، وَالْكَف عَنِ الْبَغْيِ، وَالاعْظَامِ لِلْقَتْلِ، وَالانْصَافِ لِلْخَلْقِ، وَالْكَظْمِ لِلْغَيْظِ، وَاجْتِنَابِ الْفَسَادِ فِي الاْرْضِ.,"You, too, should show vanity in praiseworthy habits like protection of the neighbor, fulfillment of agreements, obedience of the virtuous, opposition to the haughty, extending generosity to others, abstention from dissension, keeping aloof from bloodshed, doing justice to people, suppressing anger and avoiding trouble on earth."
واحْذَرُوا مَا نَزَلَ بِالامَمِ قَبْلَكُمْ مِنَ الْمَثُلاَتِ بِسُوءِ الافْعَالِ، وَذَمِيمِ الاعْمَالِ، فَتَذَكرُوا فِي الْخَيْرِ وَالشر أَحْوَالَهُمْ، وَاحْذَرُوا أَنْ تَكُونُوا أَمْثَالَهُمْ.,"You should also fear what calamities befell nations before you on account of their evil deeds and detestable conduct. Remember, during good or bad times, what happened to them and be cautious lest you should become like them."
فَإِذَا تَفَكرْتُمْ فِي تَفَاوُتِ حَالَيْهِمْ، فَالْزَمُوا كُل أَمْر لَزِمَتِ الْعِزةُ بِهِ حَالَهُمْ، وَزَاحَتِ الاعْدَاءُ لَهُ عَنْهُمْ، وَمُدتِ الْعَافِيَةُ فِيهِ عَلَيْهِمْ، وَانْقَادَتِ النعْمَةُ لَهُ مَعَهُمْ، وَوَصَلَتِ الْكَرَامَةُ عَلَيْهِ حَبْلَهُم: مِنَ الاجْتِنَابِ لِلْفُرْقَةِ، وَاللزُومِ لِلالْفَةِ، وَالتحَاض عَلَيْهَا، وَالتوَاصِي بِهَا.,"After you have thought over the conditions of these people, attach yourself to everything with which their status became honorable, on account of which enemies kept away from them, thus safety spread over them, by reason of which riches bowed before them and, as a result, distinction connected itself to their rope. These things were: abstention from division, sticking to unity, calling each other to it and advising each other about it."
وَاجْتَنِبُوا كُل أَمْر كَسَرَ فِقْرَتَهُمْ، وَأَوْهَنَ مُنتَهُمْ : مِنْ تَضَاغُنِ الْقُلُوبِ، وَتَشَاحُنِ الصدُورِ، وتَدَابُرِ النفُوسِ، وَتَخَاذُلِ الايْدِي. وَتَدَبرُوا أَحْوَالَ الْمَاضِينَ مِنَ الْمُؤمِنِينَ قَبْلَكُمْ، كَيْفَ كَانُوا فِي حَالِ التـمحِيصِ وَالْبَلاَءِ؟ أَلَمْ يَكُونُوا أَثْقَلَ الْخَلاَئِقِ أَعْبَاءً، وَأَجْهَدَ الْعِبَادِ بَلاَءً، وَأَضْيَقَ أَهْلِ الدنْيَا حَالاً؟!,"You should avoid everything which broke those nations’ backbone and weakened their power, such as malice in the heart, hatred in the chest, turning away (from each other’s help) and abstaining from one another’s assistance. Think about the condition of people from among the believers who passed by before you. What distresses and trials they were in! Were they not the most over-burdened among all the people and in the most strained circumstances in the whole world?"
اتخَذَتْهُمُ الْفَراعِنَةُ عَبِيداً فَسَامُوهُم سُوءَ الْعَذَابِ، وَجَرعُوهُمُ الْمُرَارَ، فَلَمْ تَبْرَحِ الْحَالُ بِهِمْ فِي ذُل الْهَلَكَةِ وَقَهْرِ الْغَلَبَةِ، لاَ يَجِدُونَ حِيلَةً فِي امْتِنَاع، وَلاَ سَبِيلاً إِلَى دِفَاع،,The Pharaohs took them as slaves. They inflicted on them the worst punishments and bitter sufferings. They continuously remained in this state of ruinous disgrace and severe subjugation. They found no method for escape and no way for protection.
حَتى إِذَا رَأَى اللهُ جِد الصبْرِ مِنْهُمْ عَلَى الاذَى فِي مَحَبتِهِ، وَالاحْتمالَ لِلْمَكْرُوهِ مِنْ خَوْفِهِ، جَعَلَ لَهُمْ مِنْ مَضَايِقِ الْبَلاَءِ فَرَجاً، فَأَبْدَلَهُمُ الْعِز مَكَانَ الذل، وَالامْنَ مَكَانَ الْخَوْفِ، فَصَارُوا مُلُوكاً حُكاماً، وأَئِمةً أَعْلاَماً، وَبَلَغَتِ الْكَرَامَةُ مِنَ اللهِ لَهُمْ مَا لَمْ تَذْهَبِ الاْمَالُ إِلَيْهِ بِهِمْ.,"Allah, the Glorified One, noticed that they were enduring troubles in His love and bearing distresses out of fear of Him, He provided escape routes from the distress of trials. So, He changed their disgrace into honor and fear into safety. Consequently, they became ruling kings and conspicuous leaders. Allah’s favors over them reached limits to which their own wishes had not reached."
فَانْظُرُوا كَيْفَ كَانُوا حَيْثُ كَانَتِ الامْلاَءُ مُجْتَمِعَةً، وَالاهْوَاءُ مُؤْتَلِفَةً، وَالْقُلُوبُ مُعْتَدِلَةً، وَالايْدِي مُتَرَادِفَةً، وَالسيُوفُ مُتَنَاصِرَةً، وَالْبَصَائِرُ نَافِذَةً، وَالْعَزَائِمُ وَاحِدَةً، أَلَمْ يَكُونُوا أَرْبَاباً فِي أَقْطَارِ الارَضِينَ، وَمُلُوكاً عَلَى رِقَابِ الْعَالَمِينَ؟,"See how they were when their groups were united, their views were unanimous, their hearts were moderate, their hands used to help one another, their swords were intended for assisting one another, their visions were sharp, and their aims were uniform. Did they not become masters of the corners of earth and rulers over the necks of all the worlds?"
فَانْظُرُوا إِلَى مَا صَارُوا إِلَيْهِ فِي آخِرِ أُمُورِهِمْ، حِينَ وَقَعَتِ الْفُرْقَةُ، وَتَشَتتَتِ الالْفَةُ، وَاخْتَلَفَتِ الْكَلِمَةُ وَالافْئِدَةُ، وَتَشَعبُوا مُخْتَلِفِينَ، وَتَفَرقُوا مُتَحَارِبِينَ، قَدْ خَلَعَ اللهُ عَنْهُمْ لِبَاسَ كَرَامَتِهِ، وَسَلَبَهُمْ غَضَارَةَ نِعْمَتِهِ، وَبَقّى قَصَصَ أَخْبَارِهِمْ فِيكُمْ عِبَراً لِلْمُعْتَبِرِينَ.,"Thereafter, also see what happened to them towards the end when division overtook them, unity became fractured and differences arose between their words and hearts. They divided into various groups and were scattered fighting among themselves. Then Allah took away from them the apparel of His honor and deprived them of the prosperity produced by His favors. Only their stories have remained among you for the guidance of those who may learn lessons from them."
فَاعْتَبِرُوا بِحَالِ وَلَدِ إِسْمَاعِيلَ وَبَنِي إِسْحَاقَ وَبَنِي إِسْرَائِيلَ(عليهم السلام)، فَمَا أَشَد اعْتِدَالَ الاحْوَالِ، وَأَقْرَبَ اشْتِبَاهَ الامْثَالِ!,"You should learn a lesson from the fate of the progeny of Isma’il, the children of Isaac and the children of Israel. How similar their affairs and how akin their examples are!"
تَأَملُوا أَمْرَهُمْ فِي حَالِ تَشَتتِهِمْ، وَتَفَرقِهِمْ، لَيَالِيَ كَانَتِ الاكَاسِرَةُ وَالْقَيَاصِرَةُ أَرْبَاباً لَهُمْ، يَحْتَازُونَهُمْ عَنْ رِيفِ الاْفَاقِ، وَبَحْرِ الْعِرَاقِ، وَخُضْرَةِ الدنْيَا، إِلَى مَنَابِتِ الشيحِ، وَمَهَا فِي الريحِ، وَنَكَدِ الْمَعَاشِ، فَتَرَكُوهُمْ عَالَةً مَسَاكِينَ إِخْوَانَ دَ بَر وَوَبَر،,"With regard to the details of their division and disunity, think of the days when Kisras of Persia and the Caesars of Rome had become their masters. They turned them out of their pastures, the rivers of Iraq and the fertility of the world, towards thorny forests, the passages of (hot) winds and hardships in livelihood. In this way, they turned them into just camel herders."
أَذَل الامَمِ داراً، وَأَجْدَبَهُمْ قَرَاراً، لاَ يَأْوُونَ إِلَى جَنَاحِ دَعْوَة يَعْتَصِمُونَ بِهَا، وَلاَ إِلَى ظِل أُلْفَة يَعْتَمِدُونَ عَلَى عِزهَا، فَالاحْوَالُ مُضْطَرِبَةٌ، وَالايْدِي مُخْتَلِفَةٌ، وَالْكَثْرَةُ مُتَفَرقَةٌ، فِي بَلاَءِ أَزْل، وأَطْبَاقِ جَهْل! مِنْ بَنَات مَوْءُودَة، وَأَصْنَام مَعْبُودَة، وَأَرْحَام مَقْطُوعَة، وَغَارَات مَشْنُونَة.,"Their houses were the worst in the world and their places of stay were the most drought-stricken. There was not one single voice towards which they could turn for protection, nor any shade of affection on whose strength they could place their trust.
Their condition was full of distress. Their energies were scattered. They were mostly divided, disunited. They were in great anguish and in pathetic ignorance. They buried their daughters alive, worshipped idols, disregarded kinship and practiced robbery."
فَانْظُرُوا إِلَى مَوَاقِعِ نِعَمِ اللهِ سُبْحَانَهُ عَلَيْهِمْ حِينَ بَعَثَ إِلَيْهِمْ رَسُولاً، فَعَقَدَ بِمِلتِهِ طَاعَتَهُمْ، وَجَمَعَ عَلَى دَعْوَتِهِ أُلْفَتَهُمْ، كَيْفَ نَشَرَتِ النعْمَةُ عَلَيْهِمْ جَنَاحَ كَرَامَتِهَا، وَأَسَالَتْ لَهُمْ جَدَاوِلَ نَعِيمِهَا، وَالْتَفتِ الْمِلةُ بِهِمْ فِي عَوَائِدِ بَرَكَتِهَا،,"Now, look at the various favors of Allah upon them! He deputed to them a Prophet who got them to pledge their obedience to him and made them unite under his call. (Look) how (Allah’s) bounty spread the wings of its favors over them and streams of its blessing flowed for them; the whole community became wrapped in blissful prosperity."
فَأَصْبَحُوا فِي نِعْمَتِهَا غَرِقِينَ، وَفِي خُضْرَةِ عَيْشِهَا فَكِهِينَ، قَدْ تَرَبعَتِ الامُورُ بِهِمْ، فِي ظِل سُلْطَان قَاهِر، وَآوَتْهُمُ الْحَالُ إِلَى كَنَفِ عِزّ غَالِب، وَتَعَطفَتِ الامُورُ عَلَيْهِمْ فِي ذُرَى مُلْك ثَابِت،,"Consequently, they were submerged under its bounty and enjoyed its lush life. Their affairs were settled under the protection of a powerful ruler. Circumstances offered them lofty honor, and all things became easy for them within one united and strong country."
فَهُمْ حُكامٌ عَلَى الْعَالَمِينَ، وَمُلُوكٌ فِي أَطْرَافِ الارَضِينَ، يَمْلِكُونَ الامُورَ عَلَى مَنْ كَانَ يَمْلِكُهَا عَلَيْهِمْ، وَيُمْضُونَ الاحْكَامَ فِيمَنْ كَانَ يُمْضِيهَا فِيهِمْ! لاَ تُغْمَزُ لَهُمْ قَنَاةٌ، وَلاَ تُقْرَعُ لَهُمْ صَفَاةٌ !,They became rulers over the world and kings in the (various) parts of earth. They became masters of those who were formerly their masters and began issuing commands over those who used to command them. They were so strong that neither their spears needed testing nor did their weapons have any flaw.
[لوم العصاة],Condemning His People
أَلاَ وَإنكُمْ قَد نَفَضْتُمْ أَيْدِيَكُمْ مِنْ حَبْلِ الطاعَةِ، وَثَلَمْتُمْ حِصْنَ اللهِ الْمَضْرُوبَ عَلَيْكُمْ، بَأَحْكَامِ الْجَاهِلِيةِ،,"Beware! You have shaken your hands loose from the rope of obedience and broken the Divine fort around you by (resorting to)
jahili (pre-Islamic) customs."
فَإِن اللهَ سُبْحَانَهُ قَدْ امْتَن عَلَى جَمَاعَةِ هذِهِ الامةِ فِيَما عَقَدَ بَيْنَهُمْ مِنْ حَبْلِ هذِهِ الالْفَةِ التِي يَنْتَقِلُونَ فِي ظِلهَا، وَيَأْوُونَ إَلَى كَنَفِهَا، بِنِعْمَة لاَ يَعْرِفُ أَحَدٌ مِنَ الْـمَخْلُوقِينَ لَهَا قِيمَةً، لانهَا أَرْجَحُ مِنْ كُل ثَمَن، وَأَجَل مِنْ كُل خَطَر.,"Certainly, it is a great blessing of Allah, the Glorified One, that He has promoted among them unity through the cord of affection in whose shade they walk and are sheltered. This is a blessing the value of which none in the whole world realizes because it is more valuable than any price and more precious than any material wealth."
وَاعْلَمُوا أَنكُمْ صِرْتُمْ بَعْدَ الْهِجْرَةِ أَعْرَاباً، وَبَعْدَ الْمُوَالاَةِ أحْزَاباً، مَا تَتَعَلقُونَ مِنَ الاسْلاَمِ إِلا بِاسْمِهِ، وَلاَ تَعْرِفُونَ مِنَ الايمَانِ إِلا رَسْمَهُ، تَقُولُونَ: النارَ وَلاَ الْعَارَ! كَأَنكُمْ تُرِيدُونَ أَنْ تُكْفِئُوا الاسْلاَمَ عَلَى وَجْهِهِ، انْتِهَاكاً لِحَرِيمِهِ، وَنَقْضاً لِمِيثَاقِهِ الذِي وَضَعَهُ اللهُ لَكُمْ حَرَماً فِي أَرْضِهِ، وأَمْناً بَيْنَ خَلْقِهِ.,"You should know that you have again reverted to the status of bedouin Arabs after migration (to Islam) and have become different parties after having been once united. You do not possess anything of Islam except its name and know nothing of belief except its outer cover. You say, “The Fire, yes, but no shameful status,” as if you will throw down Islam on its face in order to defame its honor and break its pledge (of brotherhood) which Allah gave you as a sacred trust on His earth and (a source of) peace among the people."
وإِنكُمْ إِنْ لَجَأْتُمْ إِلَى غَيْرِهِ حَارَبَكُمْ أَهْلُ الْكُفْرِ، ثُم لاَ جَبْرَائِيلُ وَلاَ مِيكَائِيلُ وَلاَ مُهَاجِرُونَ وَلاَ أَنْصَارٌ يَنْصُرُونَكُمْ إِلا الْمُقَارَعَةَ بِالسيْفِ حَتى يَحْكُمَ اللهُ بَيْنَكُمْ. وَإِن عِنْدَكُمُ الامْثَالَ مِنْ بَأْسِ اللهِ تَعَالَى وَقَوَارِعِهِ، وَأَيامِهِ وَوَقَائِعِهِ،,"Rest assured that if you incline towards anything other than Islam, the unbelievers will fight you. Then there will be neither Gabriel nor Michael, neither Muhajirun nor Ansar to help you, only the clashing of swords, till Allah settles the matter for you. Certainly, there are examples before you of Allah’s wrath, punishment, days of tribulations and serious events."
فَلاَ تَسْتَبْطِئُوا وَعِيدَهُ جَهْلاً بَأَخْذِهِ، وَتَهَاوُناً بِبَطْشِهِ، وَيأْساً مِنْ بَأْسِهِ، فَإِن اللهَ سُبْحَانَهُ لَمْ يَلْعَنِ الْقَرْنَ الْمَاضِيَ بَيْنَ أَيْدِيكُمْ إِلا لِتَرْكِهِمُ الامْرَ بِالْمَعْرُوفِ وَالنهْيَ عَنِ المُنكَرِ، فَلَعَنَ السفَهَاءَ لِرُكُوبِ الْمَعَاصِي، وَالْحُلَمَاءَ لِتَرْكِ الْتنَاهِيْ! أَلاَ وَقَدْ قَطَعْتُمْ قَيْدَ الاسْلاَمِ، وَعَطلْتُمْ حُدُودَهُ، وَأَمَتمْ أَحْكَامَهُ.,"Therefore, do not disregard His promises, ignoring His punishment, underestimating His wrath and not expecting His violence. Allah, the Glorified One, did not curse the past generations except because they had forsaken enjoining others to do good deeds and to refrain from doing bad deeds. In fact, Allah cursed the foolish ones for committing sins and the wise for giving up on curbing others from committing evil deeds. Beware! You have broken the shackles of Islam, transgressed its limits and destroyed its commands."
أَلاَ وَقَدْ أَمَرَنِيَ اللهُ بِقِتَالِ أَهْلِ الْبَغْي وَالْنكْثِ وَالْفَسَادِ فِي الارْضِ، فَأَما الناكِثُونَ فَقَدْ قَاتَلْتُ، وَأَما الْقَاسِطُونَ فَقَدْ جَاهَدْتُ، وَأَما الْمَارِقَةُ فَقَدْ دَوخْتُ،,"Beware! Surely Allah has commanded me to fight those who rebellion or break their pledge or create trouble in the land. As regarding pledge-breakers, I have fought them. As regarding those who shrunk from the truth, I have waged a holy war against them. And as regarding those who have abandoned the creed, I have put them in (serious) disgrace."
وَأَما شَيْطَانُ الردْهَةِ فَقَدْ كُفِيتُهُ بِصَعْقَة سَمِعْتُ لَهَا وَجْبَةَ قَلْبِهِ وَرَجةَ صَدْرِهِ، وَبَقِيَتْ بَقِيةٌ مِنْ أَهْلِ الْبَغْيِ، وَلَئِنْ أَذِنَ اللهُ فِي الْكَرةِ عَلَيْهِمْ لادِيلَن مِنْهُمْ إِلا مَا يَتَشَذرُ فِي أَطْرَافِ الارْضِ تَشَذراً!,"As for Satan of the Pit, he, too, has been dealt with by me through the loud cry with which the scream of his heart and shaking of his chest was also heard. Only a small portion of the rebels has remained. If Allah allows me one more chance over them I will annihilate them except a few remnants that may remain scattered in the suburb of the cities."
أَنَا وَضَعْتُ [فِي الصغَرَ] بَكَلاَكِلِ الْعَرَبِ، وَكَسَرْتُ نَوَاجِمَ قُرُونِ رَبِيعَةَ وَمُضَرَ.,"Even in my boyhood, I had lowered the chest of (famous men) of Arabia and broken the horn points (i.e. defeated the chiefs) of the tribes of Rabi’ah and Mudar."
وَقَدْ عَلِمْتُمْ مَوْضِعِي مِنْ رَسُولِ اللهِ(صلى الله عليه وآله) بِالْقَرَابَةِ الْقَرِيبَةِ، وَالْمَنْزِلَةِ الْخَصِيصَةِ: وَضَعَنِي فِي حِجْرِهِ وَأَنَا وليدٌ يَضُمنِي إِلَى صَدْرِهِ، وَيَكْنُفُنِي فِي فِرَاشِهِ، وَيُمِسنِي جَسَدَهُ، وَيُشِمنِي عَرْفَهُ، وَكَانَ يَمْضَغُ الشيْءَ ثُم يُلْقِمُنِيهِ، وَمَا وَجَدَ لِي كَذْبَةً فِي قَوْل، وَلاَ خَطْلَةً فِي فِعْل.,"Certainly, you know my status of close kinship and special relationship with the Prophet of Allah. When I was only a child, he took charge of me. He used to press me to his chest and put me beside him in his bed, bringing his body close to mine and letting me smell his fragrance. He used to chew something then feed me with it. He found no lie in my speech, nor weakness in any deeds."
وَلَقَدْ قَرَنَ اللهُ تَعَالَى بِهِ(صلى الله عليه وآله) مِنْ لَدُنْ [أَنْ] كَانَ فَطِيماً أَعْظَمَ مَلَك مِنْ مَلاَئِكَتِهِ يَسْلُكُ بِهِ طَرِيقَ الْمَكَارِمِ، وَمَحَاسِنَ أَخْلاَقِ الْعَالَمِ، لَيْلَهُ وَنَهَارَهُ، وَلَقَدْ كُنْتُ أَتبِعُهُ اتبَاعَ الْفَصِيلِ أَثَرَ أُمهِ، يَرْفَعُ لي فِي كُل يَوْم عَلَماً مِنْ أخْلاقِهِ، وَيَأْمُرُني بِالاقْتِدَاءِ بِهِ.,"From the time of my weaning, Allah had put a mighty angel with the Prophet to take him along the path of high character and good behavior through the day and the night, while I used to follow him like a young camel following in the footprints of its mother. Every day, he would show me in the form of a banner some of his high traits, commanding me to follow it."
وَلَقَدْ كَانَ يُجَاوِرُ فِي كُل سَنَة بِحِرَاءَ، فَأَرَاهُ وَلاَ يَرَاهُ غَيْرِي، وَلَمْ يَجْمَعْ بَيْتٌ وَاحِدٌ يَوْمَئِذ فِي الاسْلاَمِ غَيْرَ رَسُولِ اللهِ(صلى الله عليه وآله) وَخَدِيجَةَ وَأَنَا ثَالِثُهُمَا، أَرَى نُورَ الْوَحْيِ وَالرسَالَةِ، وَأَشُم رِيحَ النبُوةِ.,"Every year he used to go in seclusion to the hill of Hira’, where I saw him but no one else saw him. In those days, Islam was not recognized in any house except that of the Prophet of Allah and Khadija, while I was the third after these two. I used to see and watch the glory of the Divine revelation and message, and I breathed the scent of Prophethood."
وَلَقَدْ سَمِعْتُ رَنةَ الشيْطَانِ حِينَ نَزَلَ الْوَحْيُ عَلَيْهِ(صلى الله عليه وآله) فَقُلْتُ: يَا رَسُولَ اللهِ مَا هذِهِ الرنةُ؟ فَقَالَ: «هذَا الشيْطَانُ قَدْ أَيِسَ مِنْ عِبَادَتِهِ، إِنكَ تَسْمَعُ مَا أَسْمَعُ، وَتَرَى مَا أَرَى، إِلا أَنكَ لَسْتَ بِنَبِيّ، وَلكِنكَ وَزِيرٌ، وَإِنكَ لَعَلَى خَيْر».,"When the revelation descended on the Prophet of Allah, I heard the moan of Satan. I said, “O Prophet of Allah! What is this moaning?” He replied, “This is Satan who has lost all hope of being worshipped. O Ali! You see all that I see and hear all that I hear, except that you are not a prophet; you are a vicegerent and you are surely on (the path of) virtue.”"
وَلَقَدْ كُنْتُ مَعَهُ(صلى الله عليه وآله) لَما أَتاهُ المَلا مِنْ قُريْش، فَقَالُوا لَهُ: يَا مُحُمدُ، إِنكُ قَدِ ادعْيْتَ عَظِيماً لَمْ يَدعِهِ آبَاؤُكَ وَلاَ أحَدٌ مِن بَيْتِكَ، وَنَحْنُ نَسَأَلُكَ أَمْراً إِنْ أَجَبْتَنَا إِلَيْهِ وَأَرَيْتَنَاهُ، عَلِمْنَا أَنكَ نِبِي وَرَسُولٌ، وَإِنْ لَمْ تَفْعَلْ عَلِمْنَا أَنكَ سَاحِرٌ كَذابٌ.,"I was with him when a party of the tribesmen of Quraish came to him and said, “O Muhammad! You have made a big claim which none of your forefathers or those of your family has made. We ask you one thing; if you give us an answer to it and show it to us, we will believe that you are a prophet and a messenger, but if you cannot do it, we will know that you are a sorcerer and a liar.”"
فَقَالَ لهم(صلى الله عليه وآله): «وَمَا تَسْأَلُونَ؟». قَالُوا: تَدْعُو لَنَا هذِهِ الشجَرَةَ حَتى تَنْقَلِعَ بِعُرُوقِهَا وَتَقِفَ بَيْنَ يَدَيْكَ. فَقَالَ(صلى الله عليه وآله): «إِن الله عَلَى كُل شَيْء قَدِيرٌ، فإِنْ فَعَلَ اللهُ ذلِكَ لَكُمْ، أَتُؤْمِنُونَ وَتَشْهَدُونَ بِالْحَق؟». قَالُوا: نَعَمْ.,"The Messenger of Allah said the following: “What do you ask for?” They said, “Ask this tree to move towards us, even with its roots and stop before you.” The Prophet said, “Verily, Allah has power over everything. If Allah does it for you, will you then believe and testify to the truth?” They said, “Yes.”"
قَالَ: «فَإِني سَأُرِيكُمْ مَا تَطْلُبُونَ، وإِني لاعْلَمُ أَنكُمْ لاَ تَفِيئُونَ إِلَى خَيْر، وَإِن فِيكُمْ مَنْ يُطْرَحُ فِي الْقَلِيبِ، وَمَنْ يُحَزبُ الاحْزَابَ». ثُم قَالَ: «يَا أَيتُهَا الشجَرَةُ إِنْ كُنْتِ تُؤمِنِينَ بِاللهِ وَاليَوْمِ الاْخِرِ، وَتَعْلَمِينَ أَني رَسُولُ اللهِ، فَانْقَلِعِي بعُرُوقِكِ حَتى تَقِفِي بَيْنَ يَدَي بِإِذْنِ اللهِ».,"Then he said, “I shall show you whatever you want, but I know that you will not bend towards virtue, and there are among you those who will be thrown into the pit and those who will form parties (against me).” Then the Holy Prophet said the following: “O tree! If you do believe in Allah and in the Day of Judgement and know that I am the Prophet of Allah, come up with your roots and stand before me with the permission of Allah.”"
فَوَالذِي بَعَثَهُ بِالْحَق نَبِيّاً لاَنْقَلَعَتْ بِعُرُوقِهَا، وَجَاءَتْ وَلَهَا دَوِي شَدِيدٌ، وَقَصْفٌ كَقَصْفِ أَجْنِحَةِ الطيْرِ، حَتى وَقَفَتْ بَيْنَ يَدَيْ رَسُولِ اللهِ(صلى الله عليه وآله)مُرَفْرِفَةً، وَأَلْقَتْ بِغُصْنِهَا الاعْلَى عَلَى رَسُولِ اللهِ(صلى الله عليه وآله)، وَبِبَعْضِ أَغْصَانِهَا عَلَى مَنْكِبِي، وَكُنْتُ عَنْ يَمِينِهِ(عليه السلام).,"By the One Who deputed the Prophet with the truth, the tree did remove itself with its roots and came with a great humming sound and a flapping like the flapping of the wings of birds, till it stopped before the Messenger of Allah while some of its twigs came down onto my shoulders and I was on the right side of the Holy Prophet."
فَلَما نَظَرَ الْقَوْمُ إِلَى ذلِكَ قَالُوا ـ عُلُوّاً وَاسْتِكْبَاراً ـ: فَمُرْهَا فَلْيَأْتِكَ نِصْفُهَا وَيَبْقَى نِصْفُهَا. فَأَمَرَهَا بِذلِكَ، فَأَقْبَلَ إِلَيْهِ نِصْفُهَا كَأَعْجَبِ إِقْبَال وَأَشَدهِ دَوِيّاً، فَكَادَتْ تَلْتَف بِرَسُولِ اللهِ(صلى الله عليه وآله). فَقَالُوا ـ كُفْراً وَعُتُوّاً ـ: فَمُرْ هذَا النصْفَ فَلْيَرْجِعْ إِلَى نِصْفِهِ كَمَا كَانَ.,"When the people saw this, they said by way of pride and vanity, ‘Now you order half of it to come to you and the other half of it to remain (in its place).” The Holy Prophet ordered the tree to do the same. Half of the tree advanced towards him in an amazing manner and with a grater humming. It was about to touch the Prophet of Allah. Then they said in their disbelief and rebellion, “Ask this half to get back to its other half and be as it was.”"
فَأَمَرَهُ فَرَجَعَ. فَقُلْتُ أَنَا: لاَ إِلهَ إِلا اللهُ، إِني أَولُ مْؤْمِن بِكَ يَا رَسُولَ اللهِ، وَأَولُ مَنْ آمَنَ بَأَن الشجَرَةَ فَعَلَتْ مَا فَعَلَتْ بِأَمْرِ اللهِ تَصْدِيقاً لِنُبُوتِكَ، وإِجْلاَلاً لِكَلِمَتِكَ. فَقَالَ الْقَوْمُ كُلهُمْ: بَلْ سَاحِرٌ كَذابٌ، عَجِيبُ السحْرِ خَفِيفٌ فِيهِ، وَهَلْ يُصَدقُكَ فِي أَمْرِكَ إِلا مِثْلُ هذَا! يَعْنُونَنِي.,"The Prophet ordered it and it returned. Then I said, “O Prophet of Allah! I am the first to believe in you and to acknowledge that the tree did what it did just now with the command of Allah, the Sublime One, in testimony to your Prophethood and to strengthen your word.” Upon this all the people shouted, ‘Rather a sorcerer, a liar, you are! This is wonderful sorcery! He is very adept in it. Only a youth like this (pointing to me) can stand testimony to you in your affairs.”"
وَإِني لَمِنْ قَوْم لاَ تَأخُذُهُمْ فِي اللهِ لَوْمَةُ لاَئِم، سِيَماهُمْ سِيَما الصديقِينَ، وَكَلاَمُهُمْ كَلاَمُ الابْرَارِ، عُمارُ الليْلِ، وَمَنَارُ النهَارِ، مُتَمَسكُونَ بِحَبْلِ الْقُرْآنِ، يُحْيُونَ سُنَنَ اللهِ وسُنَنَ رَسُولِهِ، لاَ يَسْتَكْبِرُونَ وَلاَيَعْلُونَ، وَلاَيَغُلونَ وَلاَ يُفْسِدُونَ، قُلُوبُهُمْ فِي الْجِنَانِ، وَأَجْسَادُهُمْ في الْعَمَلِ!,"Certainly, I belong to the group of people who care not for the reproach of anybody in matters concerning Allah. Their countenance is the countenance of the truthful and their speech is the speech of the virtuous. They are wakeful during the nights (in devotion to Allah) and over beacons (of guidance) in the day. They hold fast to the rope of the Holy Quran, revive the traditions of Allah and of His Prophet. They do not boast nor indulge in self-conceit, nor misappropriate, nor create mischief. Their hearts are in Paradise while their bodies are busy in (good) deeds."
روي أنّ صاحباً لأمير المؤمنين(عليه السلام) يقال له همّامٌ كان رجلاً عابداً، فقال له: يا أمير المؤمنين، صف لي المتقين كأني أنظر إليهم. فتثاقل عن جوابه، ثم قال(عليه السلام): يا همّامُ، اتقِ اللهَ وأحْسِنْ فَـ (إن اللهَ مَعَ الذِينَ اتقَوْا والذِينَ هُمْ مُحْسِنُونَ) فلم يقنع همّامٌ بِذَلِكَ القول حتّى عزم عليه.,"It is related that a companion of Imam Ali ibn Abu Talib called Hamman, who was a man devoted to worship, and said to him, “O Imam Ali ibn Abu Talib! Describe to me the pious men in such a way as though I see them.” Imam Ali ibn Abu Talib replied saying: “Hamman! Fear Allah and do good deeds because “Verily, Allah is with those who guard (themselves against evil) and those who do good (to others)” (Holy Quran, 16: 128). But Hamman was not satisfied with this answer and pressured the Imam to provide more details."
قال: فحمد الله وأثنى عليه، وصلّى على النبي(صلى الله عليه وآله)، ثم قال(عليه السلام): أَما بَعْدُ، فَإِن اللهَ ـ سُبْحَانَهُ وَتَعَالَى ـ خَلَقَ الْخَلْقَ حِينَ خَلَقَهُمْ غَنِيّاً عَنْ طَاعَتِهِمْ آمِناً مِنْ مَعْصِيَتِهِمْ، لانةُ لاَ تَضُرهُ مَعْصِيَةُ مَنْ عَصَاهُ، وَلاَ تَنْفَعُهُ طَاعَةُ مَنْ أَطَاعَهُ، فَقَسَمَ بَيْنَهُمْ مَعَايِشَهُمْ، وَوَضَعَهُمْ مِنَ الدنْيَا مَوَاضِعَهُمْ.,"Thereupon, Imam Ali ibn Abu Talib praised Allah and extolled Him and sought His blessings on the Holy Prophet then said the following: Allah, the most Glorified One, the Sublime, created everything and everyone. He created them without any need for their obedience. The sin of any sinner does not harm Him, nor does the obedience of anyone who obeys Him benefit Him. He has distributed among them their livelihood and has assigned for them their positions in the world."
فَالْمُتقُونَ فِيهَا هُمْ أَهْلُ الْفَضَائِلِ: مَنْطِقُهُمُ الصوَابُ، وَمَلْبَسُهُمُ الاْقْتِصَادُ، وَمَشْيُهُمُ التوَاضُعُ. غَضوا أَبْصَارَهُمْ عَما حَرمَ اللهُ عَلَيْهِمْ، وَوَقَفُوا أَسْمَاعَهُمْ عَلَى الْعِلْمِ النافِعِ لَهُمْ. نَزَلَتْ أَنْفُسُهُمْ مِنْهُمْ فِي الْبَلاَءِ كَالتِي نَزَلَتْ فِي الرخَاءِ.,"Thus, the God-fearing, in this world are the people of distinction. Their speech is to the point, their clothing is moderate and their gait is humble. They keep their eyes closed to what Allah has made unlawful for them, and they put listen to the knowledge which is beneficial to them. They remain calm during the time of trials."
لَوْلاَ الاجَلُ الذِي كَتَبَ اللهُ عَلَيْهِمُ لَمْ تَسْتَقِر أَرْوَاحُهُمْ فِي أَجْسَادِهِمْ طَرْفَةَ عَيْن، شَوْقاً إِلَى الثوَابِ، وَخَوْفاً مِنَ الْعِقَابِ. عَظُمَ الْخَالِقُ فِي أنْفُسِهِمْ فَصَغُرَ مَا دُونَهُ فِي أَعْيُنِهِمْ، فَهُمْ وَالْجَنةُ كَمَنْ قَدْ رَآهَا، فَهُمْ فِيهَا مُنَعمُونَ، وَهُمْ وَالنارُ كَمَنْ قَدْ رَآهَا، فَهُمْ فِيهَا مُعَذبُونَ.,"If there had not been fixed periods (of life) ordained for each one of them, their spirits would not have remained in their bodies even for the twinkling of an eye because of (their) eagerness for the reward [awaiting them in the Hereafter] and fear of chastisement. The greatness of the Creator is seated in their heart and; so, everything else appears small in their eyes. Thus, to them, Paradise is as though they see it and are enjoying its bliss. To them, Hell is also as if they see it and are suffering from its punishment."
قُلُوبُهُمْ مَحْزُونَةٌ، وَشُرُورُهُمْ مَأْمُونَةٌ، وَأَجْسَادُهُمْ نَحِيفَةٌ، وَحَاجَاتُهُمْ خَفِيفَةٌ، وَأَنْفُسُهُمْ عَفِيفَةٌ. صَبَرُوا أَياماً قَصِيرَةً أَعْقَبَتْهُمْ رَاحَةً طَوِيلَةً، تِجَارَةٌ مَرْبِحَةٌ، يَسرَهَا لَهُمْ رَبهُم. أَرَادَتْهُمُ الْدنْيَا وَلَمْ يُرِيدُوهَا، وَأَسَرَتْهُمْ فَفَدَوْا أُنْفُسَهُمْ مِنْهَا.,"Their hearts are grieved, they are protected against evils, their bodies are thin, their needs are scanty and their souls are chaste. They endure (hardship) for a short while; consequently, they secure comfort for a long time. It is a beneficial transaction that Allah made easy for them. The world wants them, but they do not want it. It captured them, but they freed themselves from it with a ransom."
أَما الليْلَ فَصَافونَ أَقْدَامَهُمْ، تَالِينَ لاجْزَاءِ الْقُرْآنِ يُرَتلُونَهَا تَرْتِيلاً، يُحَزنُونَ بِهِ أَنْفُسَهُمْ، وَيَسْتَثِيرُونَ بِهِ دَوَاءَ دَائِهِمْ، فَإِذَا مَروا بِآيَة فِيهَا تَشْوِيقٌ رَكَنُوا إِلَيْهَا طَمَعاً، وَتَطَلعَتْ نُفُوسُهُمْ إِلَيْهَا شَوْقاً، وَظَنوا أنهَا نُصْبَ أَعْيُنِهِمْ،,"During the night, they are up standing on their feet reading portions of the Holy Quran and reciting it in a well-measured way, creating through it grief for themselves and seeking by it the cure for their ailments. If they come across a verse which creates eagerness (for Paradise), they pursue it avidly, and their spirits turn towards it eagerly, and they feel as if it is in front of them."
وَإِذَا مَروا بِآيَة فِيهَا تَخْوِيفٌ أَصْغَوْا إِلَيْهَا مَسَامِعَ قُلُوبِهِمْ، وَظَنوا أَن زَفِيرَ جَهَنمَ وَشَهِيقَهَا فِي أُصُولِ آذَانِهِمْ، فَهُمْ حَانُونَ عَلَى أَوْسَاطِهِمْ، مُفْتَرِشُونَ لِجَبَاهِهِمْ وَأَكُفهِمْ، وَأَطْرَافِ أَقْدَامِهِمْ، يَطْلُبُونَ إِلَى اللهِ فِي فَكَاكِ رِقَابِهِمْ.,"And when they come across a verse which inspires fear (of Hell), they bend the ears of their hearts towards it and feel as though the sound of Hell and its cries are reaching their ears. They bend their backs, prostrate on their foreheads, palms, knees and toes, beseeching Allah, the Sublime, for their deliverance."
وَأَما النهَارَ فَحُلَمَاءُ عُلَمَاءُ، أَبْرَارٌ أَتْقِيَاءُ، قَدْ بَرَاهُمْ الْخَوْفُ بَرْيَ الْقِدَاحِ، يَنْظُرُ إِلَيْهمُ الْناظِرُ فَيَحْسَبُهُمْ مَرْضَى، وَمَا بِالْقَوْمِ مِنْ مَرَض، وَيَقُولُ: قَدْ خُولِطُوا ! وَلَقَدْ خَالَطَهُمْ أَمْرٌ عَظِيمٌ!,"During the day, they endure, learn and remain virtuous and God-fearing. Fear (of Allah) has made them thin like arrows. If any one looks at them, he believes they are sick, although they are not sick at all, and he would say that they have lost their sanity. In fact, a great concern (i.e. fear) has made them look like that."
لاَ يَرْضَوْنَ مِنْ أَعْمَالِهِمُ الْقَلِيلَ، وَلاَ يَسْتَكْثِرُونَ الْكَثِيرَ، فَهُمْ لانْفُسِهِمْ مُتهِمُونَ، وَمِنْ أَعْمَالِهِمْ مُشْفِقُونَ. إِذَا زُكيَ أَحَدٌ مِنْهْمْ خَافَ مِما يُقَالُ لَهُ، فَيَقُولُ: أَنَا أَعْلَمُ بِنَفْسِي مِنْ غَيْرِي، وَرَبي أَعْلَمُ مِني بِنَفْسي! اللهُم لاَ تُؤَاخِذْنِي بِمَا يَقُولُونَ، وَاجْعَلْنِي أَفْضَلَ مِما يَظُنونَ، وَاغْفِرْ لِي مَا لاَ يَعْلَمُونَ.,"They are not satisfied with [what they consider as] their minor good deeds and do not regard their major deeds as great. They always blame themselves and are afraid of their deeds. When anyone of them is spoken of highly, he says the following: “I know myself better than others and my Master knows me better than I know. O Allah! Do not deal with me according to what they say, make me better than they think of me and forgive me (my shortcomings) which they do not know.”"
فَمِنْ عَلاَمَةِ أَحَدِهِمْ أَنكَ تَرَى لَهُ قُوةً فِي دِين، وَحَزْماً فِي لِين، وَإِيمَاناً فِي يَقِين، وَحِرْصاً فِي عِلْم، وَعِلْماً فِي حِلْم، وَقَصْداً فِي غِنىً، وَخُشُوعاً فِي عِبَادَة، وَتَجَملاً فِي فَاقَة، وَصَبْراً فِي شِدة، وَطَلَباً فِي حَلاَل، وَنَشاطاً فِي هُدىً، وَتَحَرجاً عَنْ طَمَع.,"The peculiarity of any of them is that you would see that he has strength in religion, determination along with leniency, faith with conviction, eagerness in (seeking) knowledge in forbearance, moderation when rich, devotion in worship, gracefulness in hunger, endurance in hardship, desire for what is lawful, pleasure with guidance and hatred for greed."
يَعْمَلُ الاعْمَالَ الصالِحَةَ وَهُوَ عَلَى وَجَل، يُمْسِي وَهَمهُ الشكْرُ، وَيُصْبِحُ وَهَمهُ الذكْرُ، يَبِيتُ حَذِراً، وَيُصْبِحُ فَرِحاً، حَذِراً لَما حُذرَ مِنَ الْغَفْلَةِ، وَفَرِحاً بِمَا أَصَابَ مِنَ الْفَضْلِ وَالرحْمَةِ. إِنِ اسْتَصْعَبَتْ عَلَيْهِ نَفْسُهُ فِيَما تَكْرَهُ لَمْ يُعْطِهَا سُؤْلَهَا فِيَما تُحِب.,"He performs virtuous deeds but still feels alert. In the evening, he is anxious to offer thanks (to Allah). In the morning his anxiety is to remember (Allah). He fearfully passes his night in adoration and rises in the morning in joy – fear lest night is passed in forgetfulness, and joy over the favor and mercy which he is sure to receive. If his soul refuses to endure a thing which it does not like, he does not grant its request towards what it does like."
قُرةُ عَيْنِهِ فِيَما لاَ يَزُولُ، وَزَهَادَتُهُ فِيَما لاَ يَبْقَى، يَمْزُجُ الْحِلْمَ بِالْعِلْمَ، وَالْقَوْلَ بِالْعَمَلِ. تَرَاهُ قَرِيباً أَمَلُهُ، قَلِيلاً زَلَلُهُ، خَاشِعاً قَلْبُهُ، قَانِعَةً نَفْسُهُ، مَنْزُوراً أَكْلُهُ، سَهْلاً أَمْرُهُ، حَرِيزاً دِينُهُ، مَيتَةً شَهْوَتُهُ، مَكْظُوماً غُيْظُهُ. الْخَيْرُ مِنْهُ مَأْمُولٌ، وَالشر مِنْهُ مَأْمُونٌ.,"The coolness of his eye lies in what is to last forever, while from the things (of this world) that would not last he keeps aloof. He transfuses knowledge with forbearance and speech with action. You would see his hopes simple, his shortcomings few, his heart fearing, his spirit contented, his meal small and simple, his religion safe, his desires dead and his anger suppressed. Only goodness is expected from him. Evil from him is not to be feared."
إِنْ كَانَ فِي الْغَافِلِينَ كُتِبَ فِي الذاكِرِينَ، وَإِنْ كَانَ فِي الذاكِرِينَ لَمْ يُكْتَبْ مِنَ الْغَافِلِينَ. يَعْفُو عَمنْ ظَلَمَهُ، وَيُعْطِي مَنْ حَرَمَهُ، وَيَصِلُ مَنْ قَطَعَهُ. بَعِيداً فُحشُهُ، لَيناً قَوْلُهُ، غَائِباً مُنْكَرُهُ، حَاضِراً مَعْرُوفُهُ، مُقْبِلاً خَيْرُهُ، مُدْبِراً شَرهُ.,"Even if he is found among those who forget (Allah), he is counted among those who remember (Him). But if he is among those who remember, he is never counted among the forgetful. He forgives whoever is unjust to him, and he gives whoever deprives him. He behaves well with whoever behaves ill towards him. Indecent speech is far from him; his utterance is lenient, his evils are non-existent, his virtues are ever present, his goodness precedes him, and mischief turns away from him."
فِي الزلاَزِلِ وَقُورٌ، وَفِي الْمَكَارِهِ صَبُورٌ، وَفِي الرخَاءِ شَكُورٌ. لاَ يَحِيفُ عَلَى مَنْ يُبْغِضُ، وَلاَ يَأْثَمُ فِيمَنْ يُحِب. يَعْتَرِفُ بِالْحَق قَبْلَ أَنْ يُشْهَدَ عَلَيْهِ.,"He is dignified during calamities, patient in distresses and thankful in ease. He does not commit excesses against anyone whom he may hate and does not commit sin for the sake of one who loves him. He admits the truth before testimony is brought against him."
لاَ يُضَيعُ مَا اسْتُحْفِظَ، وَلاَ يَنْسَى مَا ذُكرَ، وَلاَ يُنَابِزُ بِالالْقَابِ، وَلاَ يُضَار بالْجارِ، وَلاَ يَشْمَتُ بالْمَصَائِبِ، وَلاَ يَدْخُلُ فِي الْبَاطِلِ، ولاَ يَخْرُجُ مِنَ الْحَق. إِنْ صَمَتَ لَمْ يَغُمهُ صَمْتُهُ، وَإِنْ ضَحِكَ لَمْ يَعْلُ صَوْتُهُ، وَإِنْ بُغِيَ عَلَيْهِ صَبَرَ حَتّى يَكُونَ اللهُ هُوَ الذِي يَنْتَقِمُ لَهُ.,"He does not misappropriate what is placed in his custody and does not forget what he is required to remember. He does not call others bad names, he does not cause harm to his neighbor, he does not feel happy at others’ misfortunes, he does not enter into wrong and does not go out of right. If he is silent, his silence does not grieve him. If he laughs, he does not raise his voice and if he is wronged he endures till Allah takes revenge on his behalf."
نَفْسُهُ مِنْهُ فِي عَنَاء، وَالناسُ مِنْهُ فِي رَاحَة. أَتْعَبَ نفسه لاِخِرَتِهِ، وَأَرَاحَ الناسَ مِنْ نَفْسِهِ. بُعْدُهُ عَمنْ تَبَاعَدَ عَنْهُ زُهْدٌ وَنَزاهَةٌ، وَدُنُوهُ مِمنْ دَنَا مِنَهُ لِينٌ وَرَحْمَةٌ، لَيْسَ تَبَاعُدُهُ بِكِبْر وَعَظَمَة، وَلاَ دُنُوهُ بِمَكْر وَخَدِيعَة.,"His own “nafs” is in distress because of his own demeanor, while the people are in ease from him. He exposes himself to hardship for the sake of his Hereafter while letting people feel safe from him. His keeping away from others is asceticism and purification, while his nearness to those to whom he feels close is out of his own kindness and gentleness. His keeping away from others is not out of vanity or arrogance, nor is his nearness to them is flattery or for deception."
قال: فصعق همّام رحمه الله صعقةً كانت نفسُه فيها. فقال أمير المؤمنين(عليه السلام): أَمَا وَاللهِ لَقَدْ كُنْتُ أَخَافُهَا عَلَيْهِ. ثُم قَالَ: هكَذَا تَصْنَعُ الْمَوَاعِظُ البَالِغَةُ بِأَهْلِهَا؟ فقال له قائل: فما بالك يا أمير المؤمنين؟,"It is related that Hamman passed into a deep swoon then expired. Imam Ali ibn Abu Talib said the following: “Verily, by Allah, I had this fear about him.” Then he added: “Effective advice produces such effects on receptive minds.” Someone said to him, “O Imam Ali ibn Abu Talib! How is it you do not receive such an effect?”"
فقال(عليه السلام): وَيْحَكَ، إِن لِكُل أَجَل وَقْتاً لاَ يَعْدُوهُ، وَسَبَباً لاَ يَتَجَاوَزُهُ، فَمَهْلاً، لاَ تعُدْ لِمِثْلِهَا، فَإِنمَا نَفَثَ الشيْطَانُ عَلَى لِسَانِكَ!,"Imam Ali ibn Abu Talib replied: “Woe unto you! For death there is a fixed hour which cannot be exceeded and a cause which does not change. Now look, never repeat such talk which Satan had put on your tongue.”"
ومن خطبة له (عليه السلام) يصف فيها المنافقين,Describing the Hypocrites
نَحْمَدُهُ عَلَى مَا وَفقَ لَهُ مِنَ الطاعَةِ، وَذَادَ عَنْهُ مِنَ الْمَعْصِيةِ، وَنَسْأَلُهُ لِمِنتِهِ تَمَاماً، وَبِحَبْلِهِ اعْتِصَاماً. وَنَشْهَدُ أَن مُحَمداً عَبْدُهُ وَرَسُولُهُ، خَاضَ إِلَى رِضْوَانِ اللهِ كُل غَمْرَة، وَتَجَرعَ فِيهِ كُل غُصة،,We praise Allah for the succor which He has given us in carrying out the obligations of being obedient to Him and in preventing us from disobedience. We ask Him to complete His favors (to us) and to make us hold on to His rope. We testify that Muhammad is His slave and Messenger. He entered every hardship in pursuit of Allah’s pleasure and endured for its sake every grief.
وَقَدْ تَلَونَ لَه الاَدْنَوْنَ، وَتَأَلبَ عَلَيْهِ الاقْصَوْنَ، وَخَلَعَتْ إِلَيْهِ الْعَرَبُ أَعِنتَهَا، وَضَرَبَتْ إِلَى مُحَارَبَتِهِ بُطُونَ رَوَاحِلِهَا، حَتى أَنْزَلَتْ بِسَاحَتِهِ عَدَاوَتَهَا، مِنْ أبْعَدِ الدارِ، وَأَسْحَقِ الْمَزَارِ.,"His near relatives changed their attitudes towards him, and those who were distant (in kinship) united against him. The Arabs let loose the reins (of their horses to quicken their march) against him and struck the bellies of their mounts to fightt him, so much so that enemies came to his threshold from the remotest places and most distant areas."
أُوصِيكُمْ عِبَادَ اللهِ، بِتَقْوَى اللهِ، وَأُحَذرُكُمْ أَهْلَ النفَاقِ، فَإِنهُمُ: الضالونَ الْمُضِلونَ، وَالزالونَ الْمُزِلونَ. يَتَلَونُونَ أَلْوَاناً، وَيَفْتَنونَ افْتِنَاناً، وَيَعْمِدُونَكُمْ بِكُل عِمَاد، وَيَرْصُدُونَكُمْ بِكُل مِرْصَاد. قُلوبُهُمْ دَوِيةٌ، وَصِفَاحُهُمْ نَقِيةٌ.,"I admonish you, O servants of Allah, to fear Allah, and I warn you of the hypocrites because they themselves are misguided and have misguided others as well. They have slipped and will cause others to slip, too. They change into many colors and adopt various ways. They support you with all means but lie in ambush for you at every post. Their hearts are sick while their faces look clear."
يَمْشُونَ الْخَفَاءَ، وَيَدِبونَ الضرَاءَ. وَصْفُهُمْ دَوَاءٌ، وَقَوْلُهُمْ شِفَاءٌ، وَفِعْلُهُمُ الداءُ الْعَيَاءُ. حَسَدَةُ الرخَاءِ، وَمُؤَكدُوا الْبَلاَءِ، وَمُقْنِطُوا الرجَاءِ. لَهُمْ بِكُل طَرِيق صَرِيعٌ، وَإلى كُل قَلْب شَفِيعٌ، وَلِكُل شَجْو دُمُوعٌ.,"They walk stealthily and tread like the approach of sickness (over the body). Their words speak of cure, but their deeds are like incurable diseases. They are jealous of ease; they intensify distress and destroy hopes. Their victims are found lying in ambush on every path, while they have means to approach every heart. They have (false) tears for every grief."
يَتَقَارَضُونَ الثنَاءَ، وَيَتَرَاقَبُونَ الْجَزَاء. إِنْ سَأَلُوا ألْحَفُوا، وَإِنْ عَذَلُوا كَشَفُوا، وَإِنْ حَكَمُوا أَسْرَفُوا. قَدْ أَعَدوا لِكُل حَق بَاطِلاً، وَلِكُل قَائِم مَائِلاً، وَلِكُل حَيّ قَاتِلاً، وَلِكُل بَاب مِفْتَاحاً، وَلِكُل لَيْل مِصْبَاحاً.,"They eulogize each other and expect rewards from each other. When they ask something, they insist on it. If they reprove (any one), they disgrace (him), and if they pass a verdict, they commit excesses. They have adopted for every truth a wrong way, for every erect thing a bender, for every living being a killer, for every (closed) door a key and for every night a lamp."
يَتَوَصلُونَ إِلَى الطمَعِ بِالْيَأْسِ لِيُقيمُوا بِهِ أَسْوَاقَهُمْ، وَيُنَفعُوا بِهِ أَعْلاَقَهُمْ. يَقُولُونَ فَيُشَبهُونَ، وَيَصِفُونَ فَيُمَوهُونَ. قَدْ هيّأُوا الطرِيقَ، وَأَضْلَعُوا الْمَضِيقَ. فَهُمْ لُمَةُ الشيْطَانِ، وَحُمَةُ النيرَانِ (أُولئِكَ حِزْبُ الشيْطَانِ أَلاَ إِن حِزْبَ الشيْطَانِ هُمُ الْخَاسِرُونَ),"They covet, but with despair, in order to maintain with it their markets and propagate for their “handsome” merchandise. When they speak, they create doubts. When they describe, they exaggerate. First they offer easy paths but (afterwards) they make them narrow. In short, they are the party of Satan and the stings of the Fire. “Satan has gained hold on them, so he makes them forget the remembrance of Allah; they are Satan’s Party; Beware! Verily, the party of Satan are the losers” (Holy Quran, 58: 19)."
الْحَمْدُ لله الذِي أَظْهَرَ مِنْ آثَارِ سُلْطَانِهِ، وَجَلاَلِ كِبْرِيَائِهِ، مَا حَيرَ مُقَلَ الْعُقُولِ مِنْ عَجَائِبِ قُدرَتِهِ، وَرَدَعَ خَطَرَاتِ هَمَاهِمِ النفُوسِ عَنْ عِرْفَانِ كُنْهِ صِفَتِهِ.,"Praise be to Allah Who has displayed such effects of His authority and the glory of His sublimity through the wonders of His might, so they dazzle the eyes and render the minds incapable of appreciating the reality of His attributes."
وَأَشْهَدُ أَنْ لاَ إِلهَ إِلا اللهُ، شَهَادَةَ إِيمَان وَإِيقَان، وَإِخْلاَص وَإِذْعَان. وَأَشْهَدُ أَن مُحَمداً عَبْدُهُ وَرَسُولُهُ، أَرْسَلَهُ وَأَعْلاَمُ الْهُدَى دَارِسَةٌ، وَمَنَاهِجُ الدينِ طَامِسَةٌ، فَصَدَعَ بِالْحَق، وَنَصَحَ لِلْخَلْقِ، وَهَدَى إِلَى الرشْدِ، وَأَمَرَ بِالْقَصْدِ،(صلى الله عليه وآله وسلم).,"I testify that there is no god but Allah by virtue of belief, certainty, sincerity and conviction. I also testify that Muhammad is His slave and Prophet whom He deputed when the signs of guidance were obliterated and the ways of religion were desolate. So, he threw open the truth, admonished the people, guided them towards righteousness and ordered them to be moderate. May Allah bless him and his descendants."
وَاعْلَمُوا عِبَادَ اللهِ، أَنهُ لَمْ يَخْلُقْكُمْ عَبَثاً، وَلَمْ يُرْسِلْكُمْ هَمَلاً، عَلِمَ مَبْلَغَ نِعَمِهِ عَلَيْكُمْ، وَأَحَصَى إِحْسَانَهُ إِلَيْكُمْ، فَاسْتَفْتِحُوهُ وَاسْتَنْجِحُوهُ، وَاطْلُبُوا إِلَيْهِ وَاسْتَمْنِحُوهُ، فَمَا قَطَعَكُمْ عَنْهُ حِجَابٌ، وَلاَ أُغْلِقَ عَنْكُمْ دُونَهُ بَابٌ،,"Be informed, O servants of Allah, that He has not created you for naught and has not left you free. He knows the extent of His favors over you and the quantity of His bounty towards you. Therefore, ask Him for success and for the attainment of objectives. Beg before Him and seek His generosity. No curtain hides you from Him, nor is any door closed before you against Him."
وَإِنْهُ لَبِكُل مَكَان، وَفِي كُل حِين وَأَوَان، وَمَعَ كُل إِنْس وَجَانّ، لاَ يَثْلِمُهُ الْعَطَاءُ، وَلاَ يَنْقُصُهُ الْحِبَاءُ، وَلاَ يَسْتَنْفِدُهُ سَائِلٌ، وَلاَ يَسْتَقْصِيهِ نَائِلٌ،,"He is at every place, in every moment and instance. He is with every man and jinn. Giving does not create any breach in Him. Gifting does not cause Him diminution. A beggar cannot wear Him out [with his persistent pleas] and giving (to others) can never exhaust Him."
وَلاَ يَلْوِيهِ شَخْصٌ عَنْ شَخْص، وَلاَ يُلْهِيهِ صَوْتٌ عَنْ صَوْت، وَلاَ تَجْجُزُهُ هِبَهٌ عَنْ سَلْب، وَلاَ يَشْغَلُهُ غَضَبٌ عَنْ رَحْمَة، وَلاَ تُوَلهُهُ رَحْمَةٌ عَنْ عِقَاب، وَلاَ يُجِنهُ الْبُطُونُ عَنِ الظهُورِ، وَلاَ يَقْطَعُهُ الظهُورُ عَنِ الْبُطُونِ،,"One person cannot turn His attention from another, one voice does not detract Him from another, and one grant of favor does not prevent Him from refusing another. Anger does not prevent Him from mercy, mercy does not prevent Him from punishing; His concealment does not hide His manifestation and His manifestation does not prevent Him from concealing."
قَرُبَ فَنأَى، وَعَلاَ فَدَنَا، وَظَهَرَ فَبَطَنَ، وَبَطَنَ فَعَلَنَ، ودَانَ وَلَمْ يُدَنْ، لَمْ يَذْرَاَ الْخَلْقَ بِاحْتِيَال، وَلاَ اسْتَعَانَ بِهِمْ لِكَلاَل.,"He is near and at the same time distant. He is high and at the same time low, He is manifest and also concealed. He is concealed yet well-known. He lends but is not lent anything. He has not created creation after devising, nor did He receive any assistance on account of fatigue."
وَاعْتَصِمُوا بِحَقَائِقِهَا، تَؤُلْ بِكُمْ إِلَى أَكْنَانِ الدَعَةِ، وَأَوْطَانِ السعَةِ، وَمَعَاقِلِ الْحِرْزِ، وَمَنَازِلِ الْعِز في (يَوْم تَشْخَصُ فِيهِ الابْصَارُ)، وَتُظْلِمُ لَهُ الاقْطَارُ، وَتُعَطلُ فِيهِ صُرُومُ الْعِشَارِ،,"hold of its realities. It would take you to abodes of ease, to places of comfort, to fortresses of safety and to houses of honor on the Day (of Judgement) when eyes will be wide open (see Holy Quran, 14:42), when there will be darkness all around and when small groups of camels pregnant for ten months will be allowed free grazing."
وَيُنْفَخُ فِي الصورِ، فَتَزْهَقُ كُل مُهْجَة، وَتَبْكَمُ كُل لَهْجَة، وَتَذِل الشم الشوَامِخُ، وَالصم الروَاسِخُ، فَيَصِيرُ صَلْدُهَا سَرَاباً رَقْرَقاً(11)، وَمَعْهَدُهَا(12) قَاعاً(13)سَمْلَقاً(14)، فَلاَ شَفِيعٌ يَشَفَعُ، وَلاَ حَمِيمٌ يَنْفَعُ، وَلاَ مَعْذِرَةٌ تَدْفَعُ.,"And when the Horn is blown, every living being will then die, every voice will be muted. The high mountains and the hard rocks will crumble (to pieces) so that their hard stones will turn into moving sand and their bases will become level. (On that day) there will be none to intercede, no kinship to ward off (trouble), and no excuse will be of any avail."
بَعَثَهُ حِينَ لاَ عَلَمٌ قَائِمٌ، وَلاَ مَنَارٌ سَاطِعٌ، وَلاَ مَنْهَجٌ وَاضِحٌ.,"Allah deputed the Prophet when no sign of guidance existed, no beacon was giving light and no passage was clear."
أُوصِيكُمْ عِبَادَ اللهِ، بِتَقْوَى اللهِ، وَأُحَذرُكُمُ الدنْيَا، فإِنهَا دَارُ شُخُوص، وَمَحَلةُ تَنْغِيص، سَاكِنُهَا ظَاعِنٌ، وَقَاطِنُهَا بَائِنٌ، تَمِيدُ بِأَهْلِهَا مَيَدَانَ السفِينَةِ تَقْصِفُهَا الْعَوَاصِفُ فِي لُجَجِ الْبِحَارِ،,"I admonish you, O servants of Allah, to fear Allah, and I warn you of this world which is a house from which departure is inevitable, and it is a place of discomfort. Whoever lives in it has to depart, and whoever stays here has to leave. It is drifting with its people like a boat which severe winds dash (here and there) in the deep sea."
فَمِنْهُمُ الْغَرِقُ الْوَبِقُ، وَمِنْهُمُ الناجِي عَلى مُتُونِ الامْوَاجِ، تَحْفِزُهُ الريَاحُ بِأَذْيَالِهَا، وَتَحْمِلُهُ عَلى أَهْوَالِهَا، فَمَا غَرِقَ مِنْهَا فَلَيْسَ بِمُسْتَدْرَك، وَمَا نَجَا مِنْهَا فَإِلى مَهْلَك!,"Some get drowned and die, while others escape on the surface of the waves; winds push them with their currents and carry them towards their dangers. So, whatever is drowned cannot be restored and whatever escapes is on the way to destruction."
عِبَادَ اللهِ، الاْنَ فَاعْلَمُوا، وَالالْسُنُ مُطْلَقَةٌ، وَالابدَانُ صَحِيحَةٌ، وَالاعْضَاءُ لَدْنَةٌ، وَالْمُنقَلَبُ فَسِيحٌ، وَالْـمَجَالُ عَرِيضٌ، قَبْلَ إِرْهَاقِ الْفَوْتِ، وَحُلُولِ الْمَوْتِ، فَحَقّقُوا عَلَيْكُمْ نُزُولَهُ، وَلاَ تَنْتَظِرُوا قُدُومَهُ.,"O servants of Allah! You should know now that you have to perform (good) deeds because (presently) your tongues are free, your bodies are healthy, your limbs have movement, the area of your coming and going is vast and the course for your running is wide, before the loss of opportunity or the approach of death. Take death’s approach as imminent and do not think it will come (hereafter)."
ومن خطبة له (عليه السلام) [ينبّه فيها على فضيلته لقبول قوله وأمره ونهيه],"Imam Ali Ibn Abu Talib’s Attachment to the Holy Prophet, Performance of Funeral Rites for Him"
وَلَقَدْ عَلِمَ الْمُسْتَحْفَظُونَ مِنْ أَصْحَابِ مُحَمد(صلى الله عليه وآله) أَني لَمْ أَرُد عَلَى الله وَلاَ عَلَى رَسُولِهِ سَاعَةً قَط، وَلَقَدْ وَاسَيْتُهُ بِنَفْسِي فِي الْمَوَاطِنِ التي تَنْكُصُ فِيهَا الابْطَالُ وَتَتَأَخرُ الاقْدَامُ، نَجْدَةً أَكْرَمَنِي اللهُ بِهَا.,"Those companions of Muhammad, the custodians (of the Divine messages), know that I never disobeyed Allah or His Messengerl at all and by virtue of the courage with which Allah honored me, I supported him with my life on occasions when even the brave turned away and feet lagged behind."
وَلَقَدْ قُبِضَ رَسُولُ اللهِ(صلى الله عليه وآله) وَإِن رَأْسَهُ لَعَلَى صَدْرِي. وَلَقَدْ سَالَتْ نَفْسُهُ فِي كَفي، فَأَمْرَرْتُهَا عَلَىُ وَجْهِي. وَلَقَدْ وُليتُ غُسْلَهُ(صلى الله عليه وآله)وَالْمَلاَئِكُةُ أَعْوَانِي،,"When the Prophet died, his head was on my chest and his (last) breath blew over my palms, and I passed it over my face. I performed his funeral ghusul (ceremonial bath), may Allah bless him and his descendants, and the angels helped me."
فَضَجتِ الدارُ والافْنِيَةُ، مَلا يُهْبِطُ، وَمَلا يَعْرُجُ، وَمَا فَارَقَتْ سَمْعِي هَيْنَمَةٌ مِنْهُمْ، يُصَلونَ عَلَيْهِ حَتى وَارَيْنَاهُ فِي ضَرِيحِهِ.,"The house and the courtyard were full of them. One party of them was descending while another was ascending. My ears continually caught their humming voice, as they invoked Allah’s blessing on him, till we buried him in his grave."
فَمَنْ ذَا أَحَق بِهِ مِني حَيّاً وَمَيتاً؟ فَانْفُذُوا عَلَى بَصَائِرِكُمْ، وَلْتَصْدُقْ نِياتُكُمْ فِي جِهَادِ عَدُوكُمْ، فَوَالذِي لاإِلهَ إِلا هُوَ إِني لَعَلَى جَادةِ الْحَق، وَإِنهُمْ لَعَلَى مَزَلةِ الْبَاطِلِ. أَقُولُ مَا تَسْمَعُونَ، وَأَسْتَغْفِرُ اللهَ لِي وَلَكُمْ!,"Thus, who can have greater rights with him than I during his life or after his death? Therefore, depend on your enemy because I swear by the One Who is such that there is no god but He, that I am on the path of truth and that they (the enemy) are on the misleading path of wrongdoing. You hear what I say and I seek Allah’s forgiveness for myself and for you."
يَعْلَمُ عَجِيجَ الْوُحُوشِ فِي الْفَلَوَاتِ، وَمَعاصِيَ الْعِبَادِ فِي الْخَلَوَاتِ، وَاخْتِلاَفَ النينَانِ فِي الْبِحَارِ الْغَامِرَاتِ، وَتَلاَطُمَ الْمَاءِ بِالريَاحِ الْعَاصِفَاتِ. وَأَشْهَدُ أَن مُحَمداً نَجِيبُ اللهِ، وَسَفِيرُ وَحْيِهِ، وَرَسُولُ رَحْمَتِهِ.,"Allah knows the cries of the beasts in the forest, the sins of the people in seclusion, themovements of the fishes in the deep seas and the rising of the water by tempestuous winds. I testify that Muhammad is the choice of Allah, the conveyor of His revelation and the Messenger of His mercy."
[الوصية بالتقوى],Why Fearing Allah
أَما بَعْدُ، فَإِني أُوصِيكُمْ بِتَقْوَى اللهِ الذِي ابْتَدَأَ خَلْقَكُمْ، وَإِلَيْهِ يَكُونُ مَعَادُكُمْ، وَبِهِ نَجَاحُ طَلِبَتِكُمْ، وَإِلَيْهِ مُنْتَهْى رَغْبَتِكُمْ، وَنَحْوَهُ قَصْدُ سَبِيلِكُمْ، وَإِلَيْهِ مَرَامِي مَفْزَعِكُمْ،,"I admonish you to fear Allah Who created you. To Him is your return, with Him lies the success of your aims, at Him terminate (all) your desires, toward Him runs your path of righteousness and He is the aim of your fears (for seeking protection)."
فَإِن تَقْوَى اللهِ دَوَاءُ دَاءِ قُلُوبِكُمْ، وَبَصَرُ عَمَى أَفِئِدَتِكُمْ، وَشِفَاءُ مَرَضِ أَجْسَادِكُمْ، وَصَلاَحُ فَسَادِ صُدُورِكُمْ، وَطُهُورُ دَنَسِ أَنْفُسِكُمْ، وَجِلاَءُ عَشَا أَبْصَارِكُمْ، وَأَمْنُ فَزَعِ جَأْشِكُمْ، وَضِيَاءُ سَوَادِ ظُلْمَتِكُمْ.,"Certainly, fear of Allah is themedicine for your hearts, the sight for the blindness of your spirits, the cure for the ailments of your bodies, the rectifier of the evils of your breasts, the purifier of the pollution of your minds, the light of the darkness of your eyes, the consolation for the fear of your heart and the brightness for the gloom of your ignorance."
فَاجْعَلُوا طَاعَةَ اللهِ شِعَاراً دُونَ دِثَارِكُمْ، وَدَخِيلاً دُونَ شِعَارِكُمْ، وَلَطِيفاً بَيْنَ أَضْلاَعِكُمْ، وَأَمِيراً فَوْقَ أُمُورِكُمْ، وَمَنْهَلاً لِحِينِ ورْدِكُم، وَشَفِيعاً لِدَرَكِ طَلِبَتِكُمْ، وَجُنةً لِيَوْمِ فَزَعِكُمْ، وَمَصَابِيحَ لِبُطُونِ قُبُورِكُمْ، وَسَكَناً لِطُولِ وَحْشَتِكُمْ، وَنَفَساً لِكَرْبِ مَوَاطِنِكُمْ،,"Therefore, make obedience to Allah the way of your life, not only your outside covering. Make it your inner habit instead of only outer routine, subtle enough to enter through your ribs (up to the heart), the guide for all your affairs, the watering place for your getting down (on the Day of Judgement), the one who intercedes for the achievement of your aims, the asylum for the day of your fear, the lamp of the interior of your graves, the company for your long loneliness and the deliverance from the troubles of your abodes."
فَإِن طَاعَةَ اللهِ حِرْزٌ مِنْ مَتَالِفَ مُكْتَنِفَة، وَمَخَاوِفَ مُتَوَقعَة، وَأُوَارِ نِيرَان مُوقَدَة. فَمَنْ أَخَذَ بِالتقْوَى عَزَبَتْ عَنْهُ الشدَائِدُ بَعْدَ دُنُوهَا، وَاحْلَوْلَتْ لَهُ الامُورُ بَعْدَ مَرَارَتِهَا، وَانْفَرَجَتْ عَنْهُ الامْوَاجُ بَعْدَ تَرَاكُمِهَا،,"Certainly, obedience to Allah is a protection against encircling calamities, expected dangers and the flames of burning fires.
Therefore, whoever entertains fear of Allah, troubles remain away from him after having been near, affairs become sweet after their bitterness, waves (of troubles) recede from him after having crowded over him,"
وَأَسْهَلَتْ لَهُ الصعَابُ بَعْدَ إِنْصَابِهَا، وَهَطَلَتْ عَلَيْهِ الْكَرَامَةُ بَعْدَ قُحُوطِهَا، وَتَحَدبَتْ عَلَيْهِ الرحْمَةُ بَعْدَ نُفُورِهَا، وَتَفَجرَتْ عَلَيْهِ النعَمُ بَعْدَ نُضُوبِهَا، وَوَبَلَتْ عَلَيْهِ الْبَرَكَةُ بَعْدَ إِرْذَاذِهَا.,"difficulties become easy for him after occurring, generosity rains fast over him after shortage, mercy bends over him after it had been loath, the favors (of Allah) spring forth on him after they had been dried and blessing descends over him in showers after being scanty."
فَاتقُوا اللهَ الذِي نَفَعَكُمْ بَمَوْعِظَتِهِ، وَوَعَظَكُمْ بِرِ سَالَتِهِ، وَامْتَن عَلَيْكُمْ بِنِعْمَتِهِ، فَعَبدُوا أَنْفُسَكُمْ لِعِبَادَتِهِ، وَاخْرُجُوا إِلَيْهِ مِنْ حَق طَاعَتِهِ.,"So, fear Allah Who benefits you with His good advice, preaches to you through His Messenger and obliges you with His favors. Devote yourselves to His worship and acquit yourselves of the obligation of obeying Him."
[فضل الاسلام],About Islam
ثُم إِن هذَا الاْسْلاَمَ دِينُ اللهِ الذِي اصْطَفَاهُ لِنَفْسهِ، وَاصْطَنَعَهُ عَلى عَيْنِهِ، وَأَصْفَاهُ خِيْرَةَ خَلْقِهِ، وَأَقَامَ دَعَائِمَهُ عَلَى مَحَبتِهِ، أَذَل الادْيَانَ بِعِزّه،,"Islam is the religion which Allah has chosen for Himself, developed it before His eyes, preferred it as the best among His creations, established its pillars on His love. He has disgraced other religions by giving honor to it."
وَوَضَعَ الْمِلَلَ بِرَفْعِهِ، وَأَهَانَ أَعْدَاءَهُ بِكَرَامَتِهِ، وَخَذَلَ مُحَاديهِ بِنَصْرِهِ، وَهَدَمَ أَرْكَانَ الضلاَلَةِ بِرُكْنِهِ، وَسَقَى مَنْ عَطِشَ مِنْ حِيَاضِهِ، وَأَتْأَقَ الْحِيَاضَ بِمَوَاتِحِهِ.,He has humiliated all communities before its sublimity; He has humbled its enemies with His kindness and made its opponents lonely by according it His support. He has smashed the pillars of misguidance with its columns. He has quenched the thirst of the thirsty with its cisterns and filled the cisterns through those who draw its water.
ثُم جَعَلَهُ لاَ انْفِصَامَ لِعُرْوَتِهِ، وَلاَ فَك لِحَلْقَتِهِ، وَلاَ انْهِدَامَ لاسَاسِهِ، وَلاَ زَوَالَ لِدَعَائِمِهِ، وَلاَ انْقِلاَعَ لِشَجَرَتِهِ، وَلاَ انْقِطَاعَ لِمُدتِهِ، وَلاَ عَفَاءَ لِشَرَائِعِهِ، وَلاَ جَذ لِفُرُوعِهِ، وَلاَ ضَنْكَ لِطُرُقِهِ، و َلاَ وُعُوثَةَ لِسُهُولَتِهِ،,"He made Islam such that its constituent parts cannot break, its joins cannot separate, its structure cannot fall, its columns cannot decay, its plant cannot be uprooted, its time does not end, its laws do not expire, its twigs cannot be cut, its parts do not become narrow, its ease does not change into difficulty,"
و َلاَ سَوَادَ لِوَضَحِهِ، وَلاَ عِوَجَ لاِنْتِصَابِهِ، وَلاَ عَصَلَ فِي عُودِهِ، وَلاَ وَعَثَ لِفَجهِ، وَلاَ انْطِفَاءَ لِمَصَابِيحِهِ، وَلاَ مَرَارَةَ لِحَلاَوَتِهِ.,"its clarity is not affected by gloom, its straightness does not acquire curvature, its wood has no crookedness, its vast paths have no narrowness, its lamp knows no putting off and its sweetness has no bitterness."
فَهُوَ دَعَائِمُ أَسَاخَ فِي الْحَق أَسْنَاخَهَا، وَثَبتَ لَهَا آسَاسَهَا، وَيَنَابِيعُ غَزُرَتْ عُيُونُهَا، وَمَصَابِيحُ شَبتْ نِيرَانُهَا، وَمَنَارٌ اقْتَدَى بِهَا سُفارُهَا، وَأَعلاَمٌ(11) قُصِدَ بِهَا فِجَاجُهَا، وَمَنَاهِلُ رَوِيَ بِهَا وُرادُهَا.,"It consists of columns whose bases Allah has fixed in truthfulness and whose foundation He has strengthened, and of sources the streams of which are ever full of water, of lamps the flames of which are full of light and of beacons with the help of which travelers get guidance and of signs through which a way is found to its highways and of watering places which provide water to those who come to them."
جَعَلَ اللهُ فِيهِ مُنْتَهَى رِضْوَانِهِ، وَذِرْوَةَ دَعَائِمِهِ، وَسَنَامَ طَاعَتِهِ، فَهُوَ عِنْدَ اللهِ وَثِيقُ الارْكَانِ، رَفِيعُ الْبُنْيَانِ، مُنِيرُ الْبُرْهَانِ، مُضِيءُ النيرَانِ، عَزِيرُ السلْطَانِ، مُشْرِفُ الْمَنَارِ، مُعْوِذُ الْمَثَارِ. فَشَرفُوهُ وَاتبِعُوهُ، وَأَدوا إِلَيْهِ حَقهُ، وَضَعُوهُ مَوَاضِعَهُ.,"Allah has placed in Islam the height of His pleasure, the pinnacle of His pillars and the prominence of His obedience. Before Allah, therefore, its columns stand strong, its structure is lofty, its proofs are bright, its fires are aflame, its authority is strong, its beacons are high and its destruction is difficult. You should, therefore, honor it, follow it, fulfil its obligations and accord the status due to it."
[الرسول الاعظم(صلى الله عليه وآله)],About the Holy Prophet
ثُم إِن اللهِ سُبْحَانَهُ بَعَثَ مُحَمداً(صلى الله عليه وآله) بالْحَق حِينَ دَنَا مِنَ الدنْيَا الانْقِطَاعُ، وَأَقْبَلَ مِنَ الاْخِرَةِ الاْطلاَعُ، وَأَظْلَمَتْ بَهْجَتُهَا بَعْدَ إِشْرَاق، وَقَامَتْ بِأَهْلِهَا عَلَى سَاق، وَخَشُنَ مِنْهَا مِهَادٌ، وَأَزِفَ مِنْهَا قِيَادٌ، فِي انْقِطَاع مِنْ مُدتِهَا، وَاقْتِرَاب مِنْ أَشْرَاطِهَا، وَتَصَرم مِنْ أَهْلِهَا،,"Allah, the Glorified One, deputed Muhammad with the truth at a time when the destruction of the world was near and the next life was at hand, when its brightness was turning into gloom after shining. It has become troublesome for its inhabitants, its surface had become rough and its decay had approached near. This was during the exhaustion of its life at the approach of signs (of its decay), the ruin of its inhabitants,"
وَانْفِصَام مِنْ حَلْقَتِهَا، وَانْتِشَار مِنْ سَبَبِهَا، وَعَفَاء مِنْ أَعْلاَمِهَا، وَتَكَشف مِنْ عَوْرَاتِها، وَقِصَر مِنْ طُولِهَا. جَلَعَهُ اللهُ تعالى بَلاَغاً لِرِسَالَتِهِ، وَكَرَامَةً لامتِهِ، وَرَبِيعاً لاهْلِ زَمَانِهِ، وَرِفْعَةً لاعْوَانِهِ، وَشَرَفاً لانْصَارِهِ.,"the breaking of its links, the dispersal of its affairs, the decay of its signs, the divulging of its secret matters and the shortening of its length. Allah made him responsible for conveying His message and (a means of) honor for his people, a period of bloom for the men of his days, a source of dignity for the supporters and an honor for his helpers."
[القرآن الكريم],About the Holy Quran
ثُم أَنْزَلَ عَلَيْهِ الْكِتَابَ نُوراً لاَ تُطْفَأُ مَصَابِيحُهُ، وَسِرَاجاً لاَ يَخْبُو تَوَقدُهُ، وَبَحْراً لاَ يُدْرَكُ قَعْرُهُ، وَمِنْهَاجاً لاَ يُضِل نَهْجُهُ، وَشُعَاعاً لاَ يُظْلِمُ ضَوْؤُهُ، وَفُرْقَاناً لاَ يُخْمَدُ بُرْهَانُهُ، وَتِبْيَاناً لاَ تُهْدَمُ أَرْكَانُهُ، وَشِفَاءً لاَ تُخْشَى أَسْقَامُهُ، وَعِزّاً لاَ تُهْزَمُ أَنْصَارُهُ، وَحَقّاً لاَ تُخْذَلُ أَعْوَانُهُ.,"Then Allah sent him the Book as a light whose flames cannot be extinguished, a lamp whose gleam does not die, a sea whose depth cannot be sounded, a way whose direction does not mislead, a ray whose light does not darken, a separator (of good from evil) whose arguments do not weaken, one who clarifies, one whose foundations cannot be dismantled, a cure which leaves no room for disease, an honor whose supporters are not defeated and the truth whose helpers are not abandoned."
فَهُوَ مَعْدِنُ الاْيمَانِ وَبُحْبُوحَتُهُ، وَيَنَابِيعُ الْعِلْمِ وَبُحُورُهُ، وَرِيَاضُ الْعَدْلِ وَغُدْرَانُهُ، وَأَثَافِي الاْسْلاَمِ وَبُنْيَانُهُ، وَأَوْدِيَةُ الْحَق وَغِيطَانُهُ. وَبَحْرٌ لاَ يَنْزِفُهُ الْمُسْتَنْزِفُونَ، وَعُيُونٌ لاَ يُنضِبُهَا الْمَاتِحُونَ، وَمَنَاهِلُ لاَ يَغِيضُهَا الْوَارِدُونَ، وَمَنَازِلُ لاَ يَضِل نَهْجَهَا الْمُسَافِرُونَ،,"Therefore, it is the mine of belief and its nucleus, the source of knowledge and its oceans, the plantation of justice and its pools, the foundation stone of Islam and its construction, the valleys of truth and its plains, an ocean which those who draw water cannot empty, springs which those who draw water cannot dry up, a watering place which those who come to take water cannot exhaust, a staging place in moving towards which travelers do not get lost,"
وَأَعْلاَمٌ لاَ يَعْمَى عَنْهَا السائِرُونَ، وَآكَامٌ لاَ يَجُوزُ عنْهَا الْقَاصِدُونَ. جَعَلَهُ اللهُ رِيّاً لِعَطَشِ الْعُلَمَاءِ، وَرَبِيعاً لِقُلُوبِ الْفُقَهَاءِ، وَمَحَاج لِطُرُقِ الصلَحَاءِ، وَدَوَاءً لَيْسَ بَعْدَهُ دَاءٌ، وَنُوراً لَيْسَ مَعَهُ ظُلْمَةٌ، وَحَبْلاً وَثِيقاً عُرْوَتُهُ، وَمَعْقِلاً مَنِيعاً ذِرْوَتُهُ، وَعِزّاً لِمَنْ تَوَلاهُ،,"signs which no trader fails to see and a highland which those who approach it cannot surpass. Allah has made it quench the thirst of the learned, a bloom for the hearts of religious jurists, a highway for the ways of the righteous, a cure after which there is no ailment, a glory with which there is no darkness, a rope whose grip is strong, a stronghold whose peak is invulnerable and honor for whoever owes it,"
وَسِلْماً لِمَنْ دَخَلَهُ، وَهُدىً لِمَنِ ائْتَم بِهِ، وَعُذْراً لِمَنِ انْتَحَلَهُ، وَبُرْهَاناً لِمَنْ تَكَلمَ بِهِ، وَشَاهِداً لِمَنْ خَاصَمَ بِهِ، وَفَلْجاً لِمَنْ حَاج بِهِ، وَحَامِلاً لِمَنْ حَمَلَهُ، وَمَطِيةً لِمَنْ أَعْمَلَهُ، وَآيَةً لِمَنْ تَوَسمَ، وَجُنةً لِمَنِ اسْتَلاْمَ، وَعِلْماً لِمَنْ وَعَى، وَحَدِيثاً لِمَنْ رَوَى، وَحُكْماً لِمَنْ قَضَى.,"a peace for whoever enters it, a guidance for whoever follows it, an excuse for whoever adopts it, an argument for whoever argues with it, a witness for whoever quarrels with it, a success for whoever argues with it, a carrier of burden for whoever seeks the way, a shield for whoever arms himself (against misguidance), a knowledge for whoever listens carefully, a worthy story for whoever relates it and a final verdict of whoever passes judgements."
ومن كلام له (عليه السلام) كان يوصي به أصحابه,Imam Ali Ibn Abu Talib Advising His Companions about Prayers
تَعَاهَدُوا أَمْرَ الصلاَةِ، وَحَافِظُوا عَلَيْهَا، وَاسْتَكْثِرُوا مِنْهَا، وَتَقَربُوا بِهَا، فَإِنهَا (كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَاباً مَوْقُوتاً) أَلاَ تَسْمَعُونَ إِلَى جَوَابِ أَهْلِ النارِ حِينَ سُئِلُوا: (مَا سَلَكَكُمْ فِي سَقَرَ * قَالُوا لَمْ نَكُ مِنَ الْمُصَلينَ),"Pledge to uphold prayers and to remain steady on it; offer prayer as much as possible and seek nearness (to Allah) through it because it is (imposed) upon the believers as a timed ordinance (Holy Quran, 4:103). Have you not heard the reply of the people of Hell when they are asked: “What has brought you into hell?” They shall say: “We were not of those who offered regular prayers!” (Holy Quran, 74: 42-43)."
وَإِنهَا لَتَحُت الذنُوبَ حَت الْوَرَقِ، وَتُطْلِقُهَا إِطْلاَقَ الربَق، وَشَبهَهَا رَسُولُ اللهِ(صلى الله عليه وآله)بِالْحَمة تَكُونُ عَلَى بَابِ الرجُلِ، فَهُوَ يَغْتَسِلُ مِنْهَا فِي الْيَوْمِ وَالليْلَةِ خَمْسَ مَرّات، فَمَا عَسَى أَنْ يَبْقَى عَلَيْهِ مِنَ الدرَنِ ؟,"Certainly, prayer drops out sins like the leaves of trees drop and removes them as ropes are removed from the necks of cattle. The Messenger of Allah likened it to a flowing river at the doorstep of a person who takes a bath in it five times a day. Will then any dirt remain on him?"
وَقَدْ عَرَفَ حَقهَا رِجَالٌ مِنَ الْمُؤْمِنِينَ الذِينَ لاَ تَشْغَلُهُمْ عنْهَا زِينَةُ مَتَاع، وَلاَ قُرةُ عَيْن مِنْ وَلَد وَلاَ مَال، يَقُولُ اللهُ سُبْحَانَهُ: (رِجَالٌ لاَ تُلْهِيهِمْ تِجَارَةٌ وَلاَ بَيْعٌ عَنْ ذِكْرِ اللهِ وَإِقَامِ الصلاَةِ وَإِيتَاءِ الزكَاةِ),"Its obligation is recognized by those believers whom neither the adornment of property nor the coolness of the eyes produced by children can turn away from it. Allah, the Glorified One, says the following: “… men whom neither merchandise nor any diversion distracts them from the remembrance of Allah and constancy in prayer and paying the zakat (Qur;an, 24: 37)."
وَكَانَ رَسُولُ اللهِ(صلى الله عليه وآله) نَصِباً بِالصلاَةِ بَعْدَ التبْشِيرِ لَهُ بِالْجَنةِ، لِقَوْلِ اللهِ سُبْحَانَهُ: (وَأْمُرْ أَهْلَكَ بِالصلاَةِ وَاصْطَبِرْ عَلَيْهَا)، فَكَانَ يَأُمُرُ بِهَا أَهْلَهُ وَيَصْبِرُ عَلَيْهَا نَفْسَهُ.,"Even after receiving assurance of Paradise, the Messenger of Allah used to exert himself for the prayers because of the command of Allah, the Glorified One. “… enjoin prayer on your followers and adhere thereto steadfastly” (Holy Quran, 20: 132). Then the Holy Prophet used to enjoin his followers to pray and exert himself for its sake."
[الزكاة],About the Islamic Tax of Zakat
ثُم إِن الزكَاةَ جُعِلَتْ مَعَ الصلاَةِ قُرْبَاناً لاهْلِ الاسْلاَمِ، فَمَنْ أَعْطَاهَا طَيبَ النفْسِ بِهَا، فإِنهَا تُجْعَلُ لَهُ كَفارَةً، وَمِنَ النارِ حِجَازاً وَوِقَايَةً، فَلاَ يُتْبِعَنهَا أَحَدٌ نَفْسَهُ، وَلاَ يُكْثِرَن عَلَيْهَا لَهَفـَهُ، فإِن مَنْ أَعْطَاهَا غَيْرَ طَيبِ النفْسِ بِهَا، يَرْجُو بِهَا مَا هُوَ أَفْضَلُ مِنْهَا، فَهُوَ جَاهِلٌ بِالسنةِ، مَغْبُونُ الاجْرِ، ضَال الْعَمَلِ، طَوِيلُ الندَمِ.,"Then Islamic tax has been laid down along with prayers as a sacrifice (to be offered) by the followers of Islam. Whoever pays it by way of purifying his spirit, it serves as a purifier for him, a protection and a shield against the fire (of Hell). No one, therefore, (who pays it) should feel attached to it afterwards, nor should he feel grieved. Whoever pays it without the intention of purifying his heart, expecting through it to gain more [material rewards], he is certainly ignorant of the Sunnah; he is allowed no reward for it; his action goes to waste, and his hope for repentance is excessive!"
[الامانة],Fulfillment of Trust
ثُم أَدَاءَ الامَانَةِ، فَقَدْ خَابَ مَنْ لَيْسَ مِنْ أَهْلِهَا، إِنهَا عُرِضَتْ عَلَى السماوَاتِ الْمَبْنِيةِ، وَالارَضِينَ الْمَدْحُوةِ، وَالْجِبَالِ ذَاتِ الطولِ الْمَنْصُوبَةِ، فَلاَ أَطْوَلَ وَلاَ أَعْرَضَ، وَلاَ أَعْلَى وَلاَ أَعْظَمَ مِنْهَا،,"As regarding the fulfillment of trust, whoever does not pay attention to it will be disappointed. It was placed before the mighty skies, the vast earth and the high mountains, but none was found to be stronger, more vast, or higher than it."
وَلَوِ امْتَنَعَ شَيْءٌ بِطُول أَوْ عَرْض أَوْ قُوة أَوْ عِز لاَمْتَنَعْنَ، وَلكِنْ أَشْفَقْنَ مِنَ الْعُقُوبَةِ، وَعَقَلْنَ مَا جَهِلَ مَنْ هُوَ أَضْعَفُ مِنْهُن، وَهُوَ الانْسَانُ، (إِنهُ كَانَ ظَلُوماً جَهُولاً),"If anything could be unapproachable because of height, vastness, power or strength, they will have been unapproachable. But they felt afraid of the evil consequences (of failing in fulfilling a trust) and noticed what a weaker person did not realize it, and this was man. “Verily, he [man] was (proven) unjust, ignorant” (Holy Quran, 33: 72)."
إِن اللهَ سُبْحَانَهُ لاَ يَخْفَى عَلَيْهِ مَا الْعِبَادُ مُقْتَرِفُونَ فِي لَيْلِهِمْ وَنَهَارِهِمْ، لَطُفَ بِهِ خُبْراً، وَأَحَاطَ بِهِ عِلْماً، أَعْضَاؤُكُمْ شُهُودُهُ، وَجَوَارِحُكُمْ جُنُودُهُ، وَضَمائِرُكُمْ عُيُونُهُ، وَخَلَوَاتُكُمْ عِيَانُهُ.,"Surely, Allah, the Glorified One, the Sublime, nothing is hidden from Him of whatever people do in their nights or days. His knowledge encompasses all things. Your limbs are a witness [against you], the organs of your body constitute an army (against yourself), your inner self serves Him as eyes (to watch over your sins) and your loneliness is open to Him."
ومن كلام له (عليه السلام) [في معاوية],Treason and Treachery of Mu’awiyah and the Fate of Those Guilty of Treason
وَاللهِ مَا مُعَاوِيَةُ بِأَدْهَى مِني، وَلكِنهُ يَغْدِرُ وَيَفْجُرُ، وَلَوْلاَ كَرَاهِيَةُ الْغَدْرِ لَكُنْتُ مِنْ أَدْهَى الناسِ، وَلَكِنْ كُل غَدْرَة فَجْرَةٌ، وَكُل فَجْرَة كَفْرَةٌ، وَلِكُل غَادِر لِوَاءٌ يُعْرَفُ بِهِ يَوْمَ الْقِيَامَةِ. وَاللهِ مَا أسْتَغْفَلُ بالْمَكِيدَةِ، وَلاَ أُسْتَغْمَزُ بالشدِيدَةِ.,"By Allah, Mu’awiyah is not more shrewd than I am, but he deceives and commits evil deeds. Had I not been hateful of deceitfulness, I will have been the most cunning of all men. But (the fact is that) deceit is a sin and sin is disobedience (of Allah). Every deceitful person will have a banner by which he will be recognized on the Day of Judgement. By Allah, I cannot be made forgetful by strategy, nor can I be overpowered by hardships."
أَيهَا الناسُ، لاَ تَسْتَوْحِشُوا فِي طَرِيقِ الْهُدَىُ لِقِلةِ أَهْلِهِ، فَإِن الناسَ قَدِ اجْتَمَعُوا عَلَى مَائِدَة شِبَعُهَا قَصِيرٌ، وَجُوعُهَا طَوِيلٌ.,O people! Do not wonder at the small number of those who follow the right path because people throng only around the table (of this world) whose edibles are few but whose hunger is insatiable.
أَيهَا الناسُ، إِنمَا يَجْمَعُ الناسَ الرضِى وَالسخْطُ، وَإِنمَا عَقَرَ نَاقَةَ ثَمُودَ رَجُلٌ وَاحِدٌ فَعَمهُمُ اللهُ تَعَالَى بالْعَذَابِ لَما عَموهُ بالرضَى، فَقَالَ سُبْحَانَهُ: (فَعَقَرُوهَا فَأَصْبَحُوا نَادِمِينَ)،,"O people! Certainly what gathers people together is (their) agreement (to good or bad) and (their) disagreement, for only one individual killed the camel of Thamud but Allah held all of them as liable for punishment because all of them joined him with their acquiescence. Thus, Allah, the Glorified One, has said the following: “Then they hamstrung her and became regretful” (Holy Quran, 26: 157)."
فَمَا كَانَ إِلا أَنْ خَارَتْ أَرْضُهُمْ بِالْخَسْفَةِ خُوَارَالسكةِ الْـمُحْمَاةِ فِي الارْضِ الْخَوارَةِ. أَيهَا الناسُ، مَنْ سَلَكَ الطّرِيقَ الْوَاضِحَ وَرَدَ الْمَاءَ، وَمَنْ خَالَفَ وَقَعَ فِي التِيهِ!,"Then their land declined by sinking (into earth) as the spike of a plough pierces unploughed weak land. O people! Whoever treads the clear path (of guidance) reaches the spring of water, and whoever abandons it strays into a barren desert."
ومن كلام له (عليه السلام) روي عنه أنّه قاله عند دفن سيدة النساء فاطمة صلّى الله عليها، كالمناجي به رسول الله(صلى الله عليه وآله) عند قبره: السلاَمُ عَلَيْكَ يَا رَسُولَ اللهِ عَني، وَعَنِ ابْنَتِكَ النازِلَةِ فِي جِوَارِكَ، وَالسرِيعَةِ اللحَاقِ بِكَ!,"What Imam Ali Ibn Abu Talib Said on the Occasion of the Burial of the Supreme Lady, Fatima, While Addressing the Holy Prophet at His Grave : O Prophet of Allah (<)! Peace be upon you from me and from your daughter who has come to you and who has hastened to meet you."
قَل يَا رَسُولَ اللهِ، عَنْ صَفِيتِكَ صَبْرِي، وَرَق عَنْهَا تَجَلدِي، إِلا أَن لِي فِي التأَسيِ بِعَظِيمِ فُرْقَتِكَ، وَفَادِحِ مُصِيبَتِكَ، مَوْضِعَ تَعَزّ، فَلَقَدْ وَسدْتُكَ فِي مَلْحُودَةِ قَبْرِكَ، وَفَاضَتْ بَيْنَ نَحْرِي وَصَدْرِي نَفْسُكَ.,"O Prophet of Allah, my patience about your chosen (daughter) has been exhausted and my power of endurance has weakened, except that I have ground for consolation in having endured the great hardship and heart¬rending event of your separation. I laid you down in your grave when you breathed your last (as your head was) between my neck and chest."
(إنا لله وَإِنا إِلَيْهِ رَاجِعُونَ)، فَلَقَدِ اسْتُرْجِعَتِ الْوَدِيعَةُ، وَأُخِذَتِ الرهِينَةُ! أَما حُزْنِي فَسَرْمَدٌ، وَأَما لَيْلِي فَمُسَهدٌ، إِلَى أَنْ يَخْتَارَ اللهُ لِي دَارَكَ التِي أَنْتَ بِهَا مُقِيمٌ.,"“Verily we are Allah’s and verily to Him shall we return” (Holy Quran, 2: 156). Now, the trust has been returned, and what had been given has been taken back. As to my grief, it knows no bounds, and as to my nights, they will remain sleepless till Allah chooses for me the house in which you are now residing."
وَسَتُنَبئُكَ ابْنَتُكَ [بِتَضَافُرِ أُمتِكَ عَلَى هَضْمِهَا]، فَأَحْفِهَا السؤَالَ، وَاسْتَخْبِرْهَا الْحَالَ، هذَا وَلَمْ يَطُلِ الْعَهْدُ، وَلَمْ يَخْلُ مِنْكَ الذكْرُ. وَالْسلاَمُ عَلَيْكُمَا سَلاَمَ مُوَدع، لاَ قَال وَلاَ سَئم، فَإنْ أَنْصَرِفْ فَلاَ عَنْ مَلاَلَة، وَإِنْ أُقِمْ فَلاَ عَنْ سُوءِ ظَن بِمَا وَعَدَ اللهُ الصابِرِينَ.,"Certainly, your daughter will apprise you of the joining together of your umma (people) for the aim of oppressing her. Ask her for the details and get all the news. This has happened only a short period of time had elapsed, yet your remembrance has already disappeared… My Salam be to you both, the Salam of a grief-stricken one, ndighdf a disgusted nor a hateful one. If I go away, it is not because I am weary (of you), and if I stay, it is not due to lack of belief in what Allah has promised those who endure."
ومن كلام له (عليه السلام) [في التزهيد من الدنيا والترغيب في الاخرة],"Transience of this World, the Importance of Collecting Provisions for the Next Life"
أَيهَا الناسُ، إِنمَا الدنْيَا دارُ مَجَاز، وَالاْخِرَةُ دَارُ قَرَار، فَخُذُوا مِنْ مَمَركُمْ لِمَقَركُمْ، وَلاَ تَهْتِكُوا أَسْتَارَكُمْ عِنْدَ مَنْ يَعْلَمُ أَسْرَارَكُم، وَأَخْرِجُوا مِنَ الدنْيَا قُلُوبَكُمْ مِنْ قَبْلِ أَنْ تَخْرُجَ مِنْهَا أَبْدَانُكُمْ، فَفِيهَا اخْتُبِرْتُمْ، ولِغِيْرِهَا خُلِقْتُمْ.,"O people! Certainly this world is a passage while the next is a place of permanent abode. So, take from the passage (all that you can) for the permanent abode. Do not tear away your curtain before the One Who is aware of your secrets. Take your hearts away from this world before your bodies exit out of it. Herein, you have been put on trial, and you have been created for the other world."
إِن الْمَرْءَ إِذَا هَلَكَ قَالَ الناسُ: مَا تَرَكَ؟ وَقَالَتِ الْمَلاَئِكَةُ: مَا قَدمَ؟ لله آبَاؤُكُمْ! فَقَدمُوا بَعْضَاً يَكُنْ لَكُمْ قَرْضاً، وَلاَ تُخَلفُوا كُلا فَيَكُونَ عَلَيْكُمْ.,"When a man dies, people ask what (property) he has left, while the angels ask what (good actions) he has sent forward [to his Hereafter]. May Allah bless you; send forward something; it will be a loan for you. Do not leave everything behind, for that will be a burden on you."
تَجَهزُوا رَحِمَكُمُ اللهُ! فَقَدْ نُودِيَ فِيكُمْ بِالرحِيلِ، وَأَقِلوا الْعُرْجَةَ عَلَى الدنْيَا، وَانْقَلِبُوا بِصَالِحِ مَا بِحَضْرَتِكُمْ مِنَ الزادِ، فإن أَمَامَكُمْ عَقَبَةً كَؤُوداً، وَمَنَازِلَ مَخُوفَةً مَهُولَةً، لاَبُد مِنَ الْوُرُودِ عَلَيْهَا، وَالْوُقُوفِ عِنْدَهَا.,"May Allah have mercy on you! Prepare provisions for the [imminent] journey [to the life to come] because the call for departure has been announced. Regard your stay in this world as very short, and return (to Allah) with the best provisions with you because surely, in front of you lies a valley difficult to climb and places of stay full of fears and dangers. You have to get there and to permanently stay."
وَاعْلَمُوا أَن مَلاَحِظَ الْمَنِيةِ نَحْوَكُمْ دَانِيَةٌ، وَكَأَنكُمْ بِمَخَالِبِهَا وَقَدْ نَشِبَتْ فِيكُمْ، وَقَدْ دَهَمَتْكُمْ فِيهَا مُفْظِعَاتُ الامُورِ، وَمُعْضِلاَتُ الْـمَحْذُورِ. فَقَطعُوا عَلاَئِقَ الدنْيَا، وَاسْتَظْهِرُوا بِزَادِ التقْوَى.,"And be admonished that the eyes of death are approaching you, fixed on you. It is as though you are (already) in the talons of death, and it has struck you. Difficult affairs and distressing dangers have crushed you into it. You should, therefore, cut away all the attachments of this world and seek assistance with the provision of the fear of Allah."
وقد مضى شيء من هذا الكلام فيما تقدم، بخلاف هذه الرواية.,Sayyid ar-Radi says the following: “part of this statement has been quoted before through another narration.”
"ومن كلام له (عليه السلام) كلّم به طلحة والزبير بعد بيعته بالخلافة
وقد عتبا من ترك مشورتهما، والاستعانة في الامور بهما","Having Sworn Allegiance to Imam Ali Ibn Abu Talib, Talhah and Az-zubayr Complained to Him That He Had Not Consulted Them or Sought Their “Advice” in the Affairs (of State). Imam Ali Ibn Abu Talib Replied as Follows :"
لَقَدْ نَقَمْتُما يَسِيراً، وَأَرْجَأْتُمَا كَثِيراً، أَلاَ تُخْبِرَانِي، أَي شَيْء لَكُمَا فِيهِ حَق دَفَعْتُكُمَا عَنْهُ؟ وأَي قَسْم اسْتَأْثَرْتُ عَلَيْكُمَا بِهِ؟ أَمْ أَي حَقّ رَفَعَهُ إِلَي أَحَدٌ مِنَ الْمُسْلِمِينَ ضَعُفْتُ عَنْهُ، أَمْ جَهِلْتُهُ، أَمْ أَخْطَأْتُ بَابَهُ ؟!,"You both frown over a small issue and leave aside many big ones. Can you tell me of anything wherein you have a right of which I have deprived you, or a share which was due to you and which I have held away from you, or any Muslim who has laid any claim before me and I have been unable to decide it or have been ignorant of it, or committed a mistake about it?"
وَاللهِ مَا كَانَتْ لِي فِي الْخِلاَفَةِ رَغْبَةٌ، وَلاَ فِي الْوِلاَيَةِ إِرْبَةٌ، وَلكِنكُمْ دَعَوْتُمُونِي إِلَيْهَا، وَحَمَلْتُمُونِي عَلَيْهَا، فَلَما أَفْضَتْ إِلَي نَظَرْتُ إِلَى كِتَابِ اللهِ وَمَا وَضَعَ لَنَا، وَأَمَرَنَا بِالْحُكْمِ بِهِ فَاتبَعْتُهُ،,"By Allah, I had no liking for the caliphate, nor have I had any interest in the government, but you yourselves invited me to it and prepared me for it. When the caliphate came to me, I kept the Book of Allah in my view and all that Allah had put the rein for us, all that according to what He has commanded us to decide."
وَمَا اسْتَسَن النبِي(صلى الله عليه وآله)فَاقْتَدَيْتُهُ، فَلَمْ أَحْتَجْ فِي ذلِكَ إِلَى رَأْيِكُمَا، وَلاَ رَأْيِ غَيْرِكُمَا، وَلاَ وَقَعَ حُكْمٌ جَهِلْتُهُ، فَأَسْتَشِيرَكُمَا وَإِخْوَانِي مِنَ الْمُسْلِمِينَ; وَلَوْ كَانَ ذلِكَ لَمْ أَرْغَبْ عَنْكُمَا، وَلاَ عَنْ غَيْرِكُمَا.,"I followed it and also acted on whatever the Prophet had laid down as his Sunnah. In this matter, I did not need your advice nor the advice of anyone else, nor has there been any order of which I was ignorant so that I ought to have consulted you or my Muslim brethren. If it were so, I would not have turned away from you or from others."
وَأَما مَا ذَكَرْتُمَا مِنْ أَمْرِ الاسْوَةِ، فَإِن ذلِكَ أَمْرٌ لَمْ أَحْكُمْ أَنَا فِيهِ بِرَأْيِي، وَلاَ وَلِيتُهُ هَوىً مِني، بَلْ وَجَدْتُ أَنَا وَأَنْتُما مَا جَاءَ بِهِ رَسُولُ اللهِ(صلى الله عليه وآله) قَدْ فُرِغَ مِنْهُ، فَلَمْ أَحْتَجْ إِلَيْكُمَا فِيَما قَدْ فَرَغَ اللهُ مِنْ قَسْمِهِ، وَأَمْضَى فِيهِ حُكْمَهُ، فَلَيْسَ لَكُمَا، وَاللهِ، عِنْدِي وَلاَ لِغَيْرِكُمَا فِي هذَا عُتْبَى.,"As regarding your reference to the question of equality (in the distribution of shares from the Muslim common fund), this is a matter in which I have not taken a decision according to my own opinion, nor have I done it by my caprice. But I found and you, too, (must have) found, that whatever the Prophet brought had been finalized. Therefore, I felt no need to turn towards you about a share which had been determined by Allah and in which His verdict has been passed. By Allah, in this matter, therefore, you two or anyone else can have no favor from me."
أَخَذَ اللهُ بِقُلُوبِنَا وَقُلُوبِكُمْ إِلَى الْحَق، وَأَلْهَمَنَا وَإِياكُمْ الصبْرَ. ثم قال(عليه السلام): رَحِمَ اللهُ رَجُلاً رَأَى حَقّاً فَأَعَانَ عَلَيْهِ، أَوْ رَأَى جَوْراً فَرَدهُ، وَكَانَ عَوْناً بِالْحَق عَلَى صَاحِبِهِ.,"May Allah keep our hearts and yours in righteousness, and may He grant us and yourselves endurance. Imam Ali ibn Abu Talib added: “May Allah have mercy on the person who, when he sees the truth, supports it, when he sees falsehood, he rejects it and who helps the truth against anyone who is wrong.”"
ومن كلام له (عليه السلام) وقد سمع قوماً من اصحابه يسبّون أهل الشام أيام حربهم بصفين,"During the Battle of Siffin, Imam Ali Ibn Abu Talib Heard Some of His Men Verbally Abusing the Syrians, So He Said the Following :"
إِني أَكْرَهُ لَكُمْ أَنْ تَكُونُوا سَبابِينَ، وَلكِنكُمْ لَوْ وَصَفْتُمْ أَعْمَالَهُمْ، وَذَكَرْتُمْ حَالَهُمْ، كَانَ أَصْوَبَ فِي الْقَوْلِ، وَأَبْلَغَ فِي الْعُذْرِ، وَقُلْتُمْ مَكَانَ سَبكُمْ إِياهُمْ: اللهُم احْقِنْ دِمَاءَنَا وَدِمَاءَهُمْ، وَأَصْلِحْ ذَاتَ بَيْنِنَا وَبَيْنِهِمْ، وَاهْدِهِمْ مِنْ ضَلاَلَتِهِمْ، حَتى يَعْرِفَ الْحَق مَنْ جَهِلَهُ، وَيَرْعَوِيَ عَنِ الْغَي وَالْعُدْوَانِ مَنْ لَهِجَ بِهِ.,"I dislike for you to start taunting them, but if you describe their deeds and recount their situations, it will be a better mode of speech and a more convincing argument. Instead of abusing them you should say, “O Allah! Save our blood and theirs, produce reconciliation between us and them and lead them out of their misguidance so that whoever is ignorant of the truth may know it and whoever inclines towards rebellion and rebellion may turn away from it.”"
وقال(عليه السلام) في بعض أيام صفين وقد رأى الحسن(عليه السلام) يتسرع إلى الحرب,"In the Battle of Siffin, Imam Ali Ibn Abu Talib Saw Imam Al-hasan Proceeding Rapidly to Fight, So He Said the Following :"
امْلِكُوا عني هذَا الْغُلاَمَ لاَ يَهُدنِي، فَإِننِي أَنْفَسُ بِهذَيْنِ ـ يَعْنِي الحَسَنَ وَالْحُسَيْنَ(عليهما السلام) عَلَى الْمَوْتِ، لِئَلا يَنْقَطِعَ بِهِمَا نَسْلُ رَسُولِ اللهِ(صلى الله عليه وآله).,"Hold back this young man on my behalf lest he should cause my ruin because I am loath to send these two (meaning al-Hassan and al- Hussain) towards death, lest the descending line of the Prophet is cut off permanently by their death."
قوله (عليه السلام): «املكوا عني هذا الغلام» من أعلى الكلام وأفصحه.,Sayyid ar-Radi says the following: “Imam Ali ibn Abu Talib’s words ‘amiku anni hadha’l-ghulam’ (i.e. Hold back this young man on my behalf) represents the highest and the most eloquent form of expression.”
ومن كلام له (عليه السلام) قاله لمّا اضطرب عليه أصحابه في أمر الحكومة,"When Imam Ali Ibn Abu Talib’s Companions Expressed Displeasure about His Attitude Concerning the Arbitration1, He Said the Following :"
أَيهَا الناسُ، إِنهُ لَمْ يَزَلْ أَمْري مَعَكُمْ عَلَى مَا أُحِب، حَتى نَهَكَتْكُمُ الْحَرْبُ، وَقَدْ، وَاللهِ أَخَذَتْ مِنْكُمْ وَتَرَكَتْ، وَهِيَ لِعَدُوكُمْ أَنْهَكُ. لَقَدْ كُنْتُ أَمْسِ أَمِيراً، فَأَصْبَحْتُ الْيَوْمَ مَأْمُوراً! وَكُنْتُ أَمْسِ نَاهِياً، فَأَصْبَحْتُ الْيَوْمَ مَنْهِيّاً! وَقَدْ أَحْبَبْتُمُ الْبَقَاءَ، وَلَيْسَ لِي أَنْ أَحْمِلَكُمْ عَلَى مَا تَكْرَهُونَ!,"O people! Matters between me and you went as I wished till war exhausted you. By Allah, it has overtaken some of you while leaving others, completely weakening your enemy. Till yesterday, I was giving orders but today I am being given orders! Till yesterday, I was dissuading people (from wrong deeds), but today I am being dissuaded! You have now shown a liking to live in this world, and it is not for me to bring you to what you dislike."
ومن كلام له (عليه السلام) بالبصرة، وقد دخل على العلاء بن زياد الحارثي ـ وهو من أصحابه ـ يعوده، فلما رأى سعة داره قال:,"Imam Ali Ibn Abu Talib Went to Inquire about the Health of His Companion Al-Ala’ Ibn Ziyad al-Harithi. When He Noticed the Vastness of His Mansion Estate, He Said the Following :"
مَا كُنْتَ تَصْنَعُ بِسِعَةِ هذِهِ الدارِ فِي الدنْيَا، أَنْتَ إِلَيْهَا فِي الاْخِرَةِ كُنْتَ أَحْوَجَ؟ وَبَلَى إِنْ شِئْتَ بَلَغْتَ بِهَا الاْخِرَةَ، تَقْرِي فِيهَا الضيْفَ، وَتَصِلُ فِيهَا الرحِمَ، وَتُطْلِعُ مِنْهَا الْحُقُوقَ مَطَالِعَهَا، فَإذَا أَنْتَ قَدْ بَلَغْتَ بِهَا الاْخِرَةَ.,"What will you do with this vast house in this world, although you need this house more in the next world? If you want to take it to the next world, you can entertain in it guests and be regardful of kinship and discharge all (your) obligations according to their accrual. In this way, you will be able to take it to the next world."
فقال له العلاء: يا أمير المؤمنين، أشكو إليك أخي عاصم بن زياد. قال: وما له؟ قال: لبس العباءة وتخلّى من الدنيا. قال: علي به. فلمّا جاء قال: يَا عُدَى نَفْسِهِ! لَقَدِ اسْتَهَامَ بِكَ الْخَبِيثُ! أَمَا رَحِمْتَ أَهْلَكَ وَوَلَدَكَ! أَتَرَى اللهَ أَحَل لَكَ الطيبَاتِ، وَهُوَ يَكْرَهُ أَنْ تَأْخُذَهَا! أَنْتَ أَهْوَنُ عَلَى اللهِ مِنْ ذلِكَ!,"Then al-Ala said to him: “O Imam Ali ibn Abu Talib ! I want to complain to you about my brother Asim ibn Ziyad.” Imam Ali ibn Abu
Talib inquired: “What is the matter with him?” Al-Ala’ said the following: “He has put on a woolen coat and cut off himself from the world.” Imam Ali ibn Abu Talib said, “Let me see him.” When the man came, Imam Ali ibn Abu Talib said to him, “O enemy of yourself! Certainly, the evil one (Satan) has misguided you. Do you feel no compassion for your wife and children? Do you believe that if you use those things which Allah has made lawful for you, He will dislike you? You are too unimportant for Allah to do so.”"
"قال: يا أمير المؤمنين، هذا أنت في خشونة ملبسك وجُشوبة مأكلك!
قال: وَيْحَكَ، إِني لَسْتُ كَأَنْتَ، إِن اللهَ تَعَالَى فَرَضَ عَلى أَئِمةِ الْعَدْلِ أَنْ يُقَدرُوا أَنْفُسَهُمْ بِضَعَفَةِ الناسِ، كَيْلاَ يَتَبَيغَ بِالْفَقِيرِ فَقْرُهُ!","The man said, “O Imam Ali ibn Abu Talib l You yourself put on coarse outfits and eat rough food.” The Imam replied thus: “Woe unto you! I am not like you. Certainly, Allah, the Sublime, has made it obligatory on true leaders that they should maintain themselves at the level of low people so that the poor do not cry over their poverty.”"
ومن كلام له (عليه السلام) وقد سأله سائل عن أحاديث البدع، وعما في أيدي الناس من اختلاف الخبر. فقال(عليه السلام):,Someone1 Asked Imam Ali Ibn Abu Talib about Concocted Traditions and Contradictory Sayings of the Prophet Which Were Then in Circulation among the Public. The Imam Said the Following :
إن فِي أَيْدِي الناسِ حَقّاً وَبَاطِلاً، وَصِدْقاً وَكَذِباً، وَنَاسِخاً وَمَنْسُوخاً، وَعَامّاً وَخَاصّاً، وَمُحْكَماً وَمُتَشَابِهاً، وَحِفْظاً وَوَهْماً، وَقَدْ كُذِبَ عَلَى رَسُولِ اللهِ(صلى الله عليه وآله وسلم) عَلَى عَهْدِهِ، حَتى قَامَ خَطِيباً، فَقَالَ: «مَنْ كَذَبَ عَلَي مُتَعَمداً فَلْيَتَبَوأْ مَقْعَدَهُ مِنَ النارِ». وَإِنمَا أَتَاكَ بِالْحَدِيثِ أَرْبَعَةُ رِجَال لَيْسَ لَهُمْ خَامِسٌ:,"Certainly, what is current among the people is both right and wrong, true and false, repealing and repealed, general and particular, definite and indefinite, exact and surmised. Even during the Prophet’s days, false sayings had been attributed to him, so much so that he had to say during his sermon that “Whoever attributes falsehoods to me makes his own abode in Hell.” Those who relate traditions are no more than four categories:"
[المنافقون],1.The Lying Hypocrites
رَجُلٌ مُنَافِقٌ مُظْهِرٌ لِلايمَانِ، مُتَصَنعٌ بِالاسْلاَمِ، لاَيَتَأَثمُ وَلاَ يَتَحَرجُ، يَكْذِبُ عَلَى رَسُولِ اللهِ(صلى الله عليه وآله)مُتَعَمداً، فَلَوْ عَلِمَ الناسُ أَنهُ مُنَافِقٌ كَاذِبٌ لَمْ يَقْبَلُوا مِنْهُ، وَلَمْ يُصَدقُوا قَوْلَهُ، وَلكِنهُمْ قَالُوا: صَاحِبُ رَسُولِ اللهِ(صلى الله عليه وآله) رآهُ، وَسَمِعَ مِنْهُ، وَلَقِفَ عَنْهُ، فَيَأْخُذُونَ بِقَوْلِهِ،,"The hypocrite is a person who makes a show of faith and adopts the appearance of a Muslim. He does not hesitate to sin, nor does he keep aloof from vice. He willfully attributes false things to the Messenger of Allah. If people knew that he was a hypocrite and a liar, they would not accept anything from him and would not consider what he says. Rather, they would say that he is the companion of the Prophet, has met him, heard (his statements) and acquired knowledge from him. They, therefore, accept what he says."
وَقَدْ أَخْبَرَكَ اللهُ عَنِ الْمُنَاقفِقِينَ بِمَا أَخْبَرَكَ، وَوَصَفَهُمْ بِمَا وَصَفَهُمْ بِهِ لَكَ، ثُم بَقُوا بَعْدَهُ(عليه السلام)، فَتَقربُوا إِلَى أَئِمةِ الضلاَلَةِ، وَالدعَاةِ إِلَى النارِ بِالزورِ وَالْبُهْتَانِ، فَوَلوهُمُ الاعْمَالَ، وَجَعَلُوهُمْ عَلَى رِقَابِ الناسِ، وَأَكَلُوا بِهِمُ الدنْيَا، وَإِنمَا الناسُ مَعَ الْمُلُوكِ وَالدنْيَا، إِلا مَنْ عَصَمَ اللهُ، فَهذَا أَحَدُ الارْبَعَةِ.,"Allah, too, had warned you against the hypocrites and described them fully to you. They have continued after the Holy Prophet. They gained positions with the leaders of misguidance and callers towards Hell through falsehoods and slandering. So, the latter put them in high positions and made them officers over the heads of the people, letting them amass wealth. People are always with the rulers and after this world except those to whom Allah affords protection. This is the first of the four categories."
[الخاطئون],2. Those Who are Mistaken
وَرَجُلٌ سَمِعَ مِنْ رَسُولِ اللهِ(صلى الله عليه وآله) شَيْئاً لَمْ يَحْفَظْهُ عَلَى وَجْهِهِ، فَوَهِمَ فِيهِ، وَلَمْ يَتَعَمدْ كَذِباً، فَهُوَ فِي يَدَيْهِ، يَرْوِيهِ وَيَعْمَلُ بِهِ، وَيَقُولُ: أَنَا سَمِعْتُهُ مِنْ رَسُولِ اللهِ(صلى الله عليه وآله)، فَلَوْ عَلِمَ الْمُسْلِمُونَ أَنهُ وَهِمَ فِيهِ لَمْ يَقْبَلُوهُ مِنْهُ، وَلَوْ عَلِمَ هُوَ أَنهُ كَذلِكَ لَرَفَضَهُ!,"Then there is the individual who heard (a saying) from the Holy Prophet but did not memorize it as it was, but surmised its gist. He does not lie willfully. Now, he carries the saying with him and relates it, depends upon it and claims that: “I heard it from the Messenger of Allah.” If the Muslims come to know that he has committed a mistake in it, they will not accept it from him, and if he himself knows that he is wrong, he will give it up."
[أهل الشبهة],3. Those Who are Ignorant
وَرَجُلٌ ثَالِثٌ، سَمِعَ مِنْ رَسُولِ اللهِ(صلى الله عليه وآله) شَيْئاً يَأْمُرُ بِهِ، ثُم نَهَى عَنْهُ وَهُوَ لاَ يَعْلَمُ، أَوْ سَمِعَهُ يَنْهَىُ عَنْ شَيْء، ثُم أَمَرَ بِهِ وَهُوَ لايَعْلَمُ، فَحَفِظَ المَنسُوخَ، وَلَمْ يَحْفَظِ الناسِخَ، فَلَوْ عَلِمَ أَنهُ مَنْسُوخٌ لَرَفَضَهُ، وَلَوْ عَلِمَ الْمُسْلِمُونَ إذْ سَمِعُوهُ مِنْهُ أَنهُ مَنْسُوخٌ لَرَفَضُوهُ.,"The third man is one who heard the Prophet ordering to do something, and later the Prophet forbade people from doing it, but this man did not know it, or he heard the Prophet forbidding people from doing something and later he allowed it, but this man did not know it. In this case, he retained in his mind what had been repealed and did not retain the repealing tradition. If he knew that it had been repealed, he would reject it, or if the Muslims knew, when they heard it from him, that it had been repealed, they would reject it."
[الصادقون الحافظون],4. Those Who Accurately Memorize
وَآخَرُ رَابِعٌ، لَمْ يَكْذِبْ عَلَى اللهِ، وَلاَ عَلَى رَسُولِهِ، مُبْغِضٌ لِلْكَذِبِ، خَوْفاً لله، وَتَعْظيِماً لِرَسُولِ اللهِ، وَلَمْ يَهِمْ، بَلْ حَفظَ مَا سَمِعَ عَلَى وَجْهِهِ، فَجَاءَ بِهِ عَلَى مَا سَمِعَهُ، لَمْ يَزِدْ فِيهِ وَلَمْ يَنْقُصْ مِنْهُ، وَحَفِظَ الناسِخَ فَعَمِلَ بِهِ، وَحَفِظَ الْمَنْسُوخَ فَجَنبَ عَنْهُ، وَعَرَفَ الْخَاص وَالْعَام، فَوَضَعَ كُل شَيْء مَوْضِعَهُ، وَعَرفَ المُتَشَابِهَ وَمُحْكَمَهُ.,"The last, namely the fourth man, is whoever does not speak a lie against Allah or against His Prophet. He hates falsehood out of fear for Allah and respect for the Messenger of Allah and does not commit mistakes, but retains (in his mind) exactly what he heard (from the Prophet ) and he relates it as he heard it without adding anything or omitting anything. He heard the repealing tradition, he retained it and acted upon it and he heard the repealed tradition and rejected it. He also understands the particular and the general and he knows the definite and indefinite and gives everything its due status."
وَقَدْ كَانَ يَكُونُ مِنْ رَسُولِ اللهِ(صلى الله عليه وآله) الْكَلاَمُ لَهُ وَجْهَانِ: فَكَلاَمٌ خَاص، وَكَلاَمٌ عَام، فَيَسْمَعُهُ مَنْ لاَ يَعْرِفُ مَا عَنَى اللهُ بِهِ، وَلاَ مَا عَنَى بِهِ رَسُولُ اللهِ(صلى الله عليه وآله)فَيَحْمِلُهُ السامِعُ، وَيُوَجهُهُ عَلَى غَيْرِ مَعْرِفَة بِمَعْنَاهُ، وَمَا قُصِدَ بِهِ، وَمَا خَرَجَ مِنْ أَجْلِهِ،,"The sayings of the Prophet used to be of two types. One was particular and the other common. Sometimes a man would hear him but he would not know what Allah, the Glorified One, meant by it or what the Messenger of Allah meant by it. In this way the listener carries it and memorizes it without knowing its meaning and its real intention, or what was its reason."
وَلَيْسَ كُل أَصْحَابِ رَسُولِ اللهِ(صلى الله عليه وآله)مَنْ كَانَ يَسْأَلُهُ وَيَسْتَفْهِمُهُ، حَتى إِنْ كَانُوا لَيُحِبونَ أَنْ يَجِيءَ الاعْرَابِي أَوْ الطارِىءُ، فَيَسَأَلَهُ(عليه السلام)حَتى يَسْمَعُوا، وَكَانَ لاَ يَمُر بِي مِنْ ذلِكَ شَيْءٌ إِلا سَأَلْتُ عَنْهُ وَحَفِظْتُهُ. فَهذِهِ وَجُوهُ مَا عَلَيْهِ الناسُ فِي اخْتِلاَفِهِمْ، وَعِلَلِهِمْ فِي رِوَايَاتِهِمْ.,"Among the companions of the Messenger of Allah all were not in the habit of putting him questions and ask him the meanings, indeed they always wished that some Bedouin or stranger might come and ask him so that they would also listen. Whenever any such thing came before me, I asked him about its meaning and preserved it. These are the reasons and grounds of differences among the people in their traditions."
ومن خطبة له (عليه السلام) [في عجيب صنعة الكون],The Greatness of Allah and the Creation of the Universe
وَكَانَ مِنِ اقْتِدَارِ جَبَروتِهِ، وَبَدِيعِ لَطَائِفِ صَنْعَتِهِ، أَنْ جَعَلَ مِنْ مَاءِ الْبَحْرِ الزاخِرِ الْمُتَرَاكِمِ الْمُتَقَاصِفِ، يَبَساً جَامِداً، ثُم فَطَرَ مِنْهُ أَطْبَاقاً، فَفَتَقَهَا سَبْعَ سَمَاوَات بَعْدَ ارْتِتَاقِهَا، فَاسْتَمْسَكَتْ بِأَمْرِهِ، وَقَامَتْ عَلَى حَدهِ،,"It is through the strength of Allah’s Greatness and Subtle Power of innovation that He made solid dry earth out of the water of the fathomless, compact and dashing ocean. Then He made from it layers and separated them into seven skies they had been joined together. So, they became stationary at His command, stopping at the limit fixed by Him."
[وَأَرْسَى أَرْضاً] يَحْمِلُهَا الاخْضَرُ المُثْعَنْجِرُ، وَالْقَمْقَامُ الْمُسَخرُ، قَدْ ذَل لامْرِهِ، وَأَذْعَنَ لِهَيْبَتِهِ، وَوَقَفَ الْجَارِي مِنْهُ لِخَشْيَتِهِ، وَجَبَلَ جَلاَمِيدَهَا، وَنُشُوزَ مُتُونِهَا(11) وَأَطْوَادِهَا(12)، فَأَرْسَاهَا في مَرَاسِيهَا(13)، وَأَلْزَمَهَا قَرَارَاتِهَا، فَمَضَتْ رُؤُسُهَا فِي الْهَوَاءِ، وَرَسَتْ أُصُولُهَا فِي الْمَاءِ،,"He made the earth that is born deep blue, surrounded with water which is obedient to His command and to His awe while its flow has stopped due to fear of Him. He also created high hills, rocks and lofty mountains. He put them in their positions and made them remain stationary. Their peaks stretched into the air while their roots remained in the water."
فَأَنْهَدَ جِبَالَهَا عَنْ سُهُولِهَا، وَأَسَاخَ قَوَاعِدَهَا فِي متُونِ أَقْطَارِهَا، وَمَوَاضِعِ أَنْصَابِهَا، فَأشْهَقَ قِلاَلَهَا، وَأَطَالَ أَنْشَازَهَا، وَجَعَلَهَا لِلارْضِ عِمَاداً، وَأَرزَهَا فِيهَا أَوْتَاداً، فَسَكَنَتْ عَلَى حَرَكَتِهَا مِن أَنْ تَمِيدَ بِأَهْلِهَا، أَوْ تَسِيخَ بِحِمْلِهَا، أَوْ تَزُولَ عَنْ مَواضِعِهَا.,"In this way, He realized the mountains above the plains and fixed their foundations in the vast expanse wherever they stood. He made their peaks high and their mass lofty. He made them like pillars for the earth in which He fixed them like pegs. Consequently, the earth became stationary lest it should bend with its inhabitants, or sink inwards with its burden, or shift from its positions."
فَسُبْحَانَ مَنْ أَمْسَكَهَا بعدَ مَوَجَانِ مِيَاهِهَا، وَأَجْمَدَهَا بَعْدَ رُوطُوبَةِ أَكْنَافِهَا، فَجَعَلَهَا لِخَلْقِهِ مِهَاداً، وَبَسَطَهَا لَهُمْ فِرَاشاً! فَوْقَ بَحْر لُجيّ رَاكِد لاَ يَجْرِي، وَقَائِم لاَ يَسْرِي، تُكَرْكِرُهُ الريَاحُ الْعَوَاصِفُ، وَتَمْخُصُهُ الْغَمَامُ الذوَارِفُ، (إِن فِي ذلِكَ لَعِبْرَةً لِمَنْ يَخْشَى),"Therefore, glorified is Whoever stopped it after the flowing of its waters and solidified it after the watery state of its sides. In this way He made it a cradle for His creatures and spread it for them in the form of a floor over the deep ocean which is stationary and does not move; it is fixed and does not flow. Severe winds move it here and there and clouds draw up water from it.
“Verily in this there is a lesson to him who fears (Allah) Holy Quran, 79: 26)"
اللهُم أَيمَا عَبْد مِنْ عِبَادِكَ سَمِعَ مَقَالَتَنَا الْعَادِلَةَ غَيْرَ الْجَائِرَةِ، وَالْمُصْلِحَةَ فِي الدينِ وَالدنْيَا غَيْرَ الْمُفْسِدَةِ، فَأَبَى بَعْدَ سَمْعِهِ لَهَا إِلا النكُوصَ عَنْ نُصْرَتِكَ، وَالابْطَاءَ عَنْ إِعْزَازِ دِينِكَ، فَإِنا نَسْتَشْهِدُكَ عَلَيْهِ يَا أَكْبَرَ الشاهِدِينَ شَهَادَةً، وَنَسْتَشْهِدُ عَلَيْهِ جَمِيعَ مَا اَسْكَنْتَهُ أَرْضَكَ وَسَمَاوَاتِكَ، ثُم أَنْتَ بَعْدُ الْمُغْنِي عَنْ نَصْرِهِ، وَالاْخِذُ لَهُ بِذَنْبِهِ.,"0 Lord! Whoever listens to our utterance, which is just and which seeks the prosperity of religion and the worldly life, and who does not seek mischief, but rejects it after listening, then he certainly turns away from Your support and desists from strengthening Your religion. We implore You to be the witness over him, and You are the greatest of all witnesses, and we make all those who inhabit Your earth and skies witness over him. Thereafter, You alone can make us needless of his support and question him about his sin."
ومن خطبة له (عليه السلام) [في تمجيدالله وتعظيمه],"Sublimity of Allah, Praising the Prophet"
الْحَمْدُ لله الْعَلِي عَنْ شَبَهِ الْـمَخْلُوقِينَ، الْغَالِبِ لِمَقَالِ الْوَاصِفِينَ، الظاهِرِ بَعَجَائِبِ تَدْبِيرِهِ لِلناظِرينَ، الْبَاطِنِ بِجَلاَلِ عِزتِهِ عَنْ فِكْرِ الْمُتَوَهمِينَ، الْعَالِمِ بَلاَ اكْتِسَاب وَلاَ ازْدِيَاد، وَلاَ عِلْم مُسْتَفَاد، الْمُقَدرِ لِجَميِعِ الامُورِ بِلاَ رَوِية وَلاَ ضَمِير،,"Praise be to Allah Who is above all similarity to the creatures, is above the words of describers. He displays the wonders of His management for the onlookers, is hidden from the imagination of thinkers by virtue of the greatness of His glory, has knowledge without acquiring it, adding to it or drawing it (from someone) and Who is the One Who ordains all matters without reflecting or thinking."
الذِي لاَ تَغْشَاهُ الظلَمُ، وَلاَ يَسْتَضِيءُ بِالانْوَارِ، وَلاَ يَرْهَقُهُ لَيْلٌ، وَلاَ يَجْرِي عَلَيْهِ نَهَارٌ، لَيْسَ إِدْرَاكُهُ بِالابْصَارِ، وَلاَ عِلْمُهُ بِالاخْبَارِ.,"He is such that gloom does not concern Him, nor does He seek light from brightness. Night does not overtake Him, nor does the day pass over Him (so as to affect Him in any manner). His comprehension (of things) is not through eyes, and His knowledge is not dependent on being informed."
منها: في ذكر النبي(صلى الله عليه وآله):,Part of the Same Sermon about the Prophet
أَرْسَلَهُ بِالضيَاءِ، وَقَدمَهُ فِي الاصْطِفَاءِ، فَرَتَقَ بِهِ الْمَفَاتِقَ، وَسَاوَرَ بِهِ الْمُغَالِبَ، وَذَللَ بِهِ الصعُوبَةَ، وَسَهلَ بِهِ الْحُزُونَةَ، حَتى سَرحَ الضلاَلَ، عَنْ يَمِين وَشِمَال.,"Allah deputed the Prophet with light and accorded him the highest precedence in selection. Through him, Allah united those who were divided, overpowered the powerful, overcame difficulties and leveled rugged ground, thus removing misguidance right and left."
وَأَشْهَدُ أَنهُ عَدْلٌ عَدَلَ، وَحَكَمٌ فَصَلَ، وَأَشْهَدُ أَن مُحَمداً عَبْدُهُ وَرَسُولُهُ، وَسَيدُ عِبَادِهِ، كُلمَا نَسَخَ اللهُ الْخَلْقَ فِرْقَتَيْنِ جَعَلَهُ فِي خَيْرِهِمَا، لَمْ يُسْهِمْ فِيهِ عَاهِرٌ، وَلاَ ضَرَبَ فِيهِ فَاجِرٌ.,"I testify that He is just and implements justice. He is the arbiter Who decides (between right and wrong). I also testify that Muhammad
 is His slave, Messenger and the Chief of His creatures. When Allah divided the line of descent, He placed his in the very best place. Therefore, no evil-doer ever shared with him, nor was any vicious person his partner."
أَلاَ وإِن اللهَ جَعَلَ لِلْخَيْرِ أَهْلاً، وَلِلْحَق دَعَائِمَ، وَلِلطاعَةِ عِصَماً، وَإِن لَكُمْ عِنْدَ كُل طَاعَة عَوْناً مِنَ اللهِ يَقُولُ عَلَى الالْسِنَةِ، وَيُثَبتُ الافْئِدَةَ، فِيهِ كِفَاءٌ لِمُكْتَف، وَشِفَاءٌ لِمُشْتَف.,"Beware! Surely Allah, the Glorified One, has provided for virtue those who are suited for it, for truth pillars (that support it), and for obedience protection (against deviation). In every matter of obedience, you would find Allah, the Glorified One, succor that would speak through tongues and accords firmness to the hearts. It has sufficiency for those who seek sufficiency, a cure for those who seek a cure."
وَاعْلَمُوا أَن عِبَادَ اللهِ الْمُسْتَحْفَظِينَ عِلْمَهُ، يَصُونُونَ مَصُونَهُ، وَيُفَجرُونَ عُيُونَهُ، يَتَوَاصَلُونَ بِالْوِلاَيَةِ، وَيَتَلاَقَوْنَ بالْـمَحَبةِ، وَيَتَسَاقَوْنَ بِكَأْس رَوِية، وَيَصْدُرُونَ بِرِية، لاَ تَشُوبُهُمُ الريبَةُ، وَلاَ تُسْرِعُ فِيهِمْ الْغِيبَةُ.,"Be informed that, certainly, those servants of Allah Who preserve His knowledge offer protection to those things which He desires to be protected and make His springs flow (for the benefit of others). They contact each other with friendliness and meet each other with affection. They drink water from cups that quench the thirst and return from the watering places fully satiated. Misgiving does not affect them; backbiting does not gain ground with them."
عَلَى ذلِكَ عَقَدَ خَلْقَهُمْ وَأَخْلاَقَهُمْ، فَعَلَيْهِ يَتَحَابونَ، وَبِهِ يَتَوَاصَلُونَ، فَكَانُوا كَتَفَاضُلِ الْبَذْرِ يُنْتَقَى، فَيُوْخَذُ مِنْهُ وَيُلْقَى، قَد مَيزَهُ التخْلِيصُ، وَهذبَهُ الـتمْحيصُ.,"In this way Allah has tied their nature with good manners. Because of this, they love and meet each other. They have become superior like seeds which are selected by taking some and throwing away others. This selection has distinguished them, and the process of choosing has purified them."
فَلْيَقْبَلِ امْرُؤٌ كَرَامَةً بِقَبُولِهَا، وَلْيَحْذَرْ قَارِعَةً قَبْلَ حُلُولِهَا، وَلْيَنْظُرِ امْرُؤٌ فِي قَصِيرِ أَيامِهِ، وَقَلِيلِ مُقَامِهِ، فِي مَنْزِل حَتى يَسْتَبْدِلَ بِهِ مَنْزِلاً، فَلْيَصْنَعْ لِمُتَحَولِهِ، وَمَعَارِفِ مُنْتَقَلِهِ.,"Therefore, man should secure honor by adopting these qualities. He should fear the day of Doom before it arrives; he should appreciate the shortness of his life and the shortness of his sojourn in the place of stay which has only to last for his journey to the next abode. He should, therefore, do something for his change over and for the known stages of his departure."
فَطُوبَى لِذِي قَلْب سَلِيم، أَطَاعَ مَنْ يَهْدِيهِ، وَتَجَنبَ مَنْ يُرْدِيهِ، وَأَصَابَ سَبِيلَ السلاَمَةِ بِبَصَرِ مَنْ بَصرَهُ، وَطَاعَةِ هَاد أَمَرَهُ، وَبَادَرَ الْهُدى قَبْلَ أَنْ تُغْلَقَ أَبْوَابُهُ، وَتُقْطَعَ أَسْبَابُهُ، وَاسْتَفْتَحَ التوْبَةَ، وَأَمَاطَ الْحَوْبَةَ، فَقَدْ أُقِيمَ عَلَى الطرِيقِ، وَهُدِيَ نَهْجَ السبِيلِ.,"Blessed be whoever possesses a virtuous heart, who obeys one who guides him, desists from him who takes to ruin, catches the path of safety with the help of him who provides light (of guidance), obeying the leader who commands him, hastens towards guidance before its doors are closed, opens the door of repentance and removes the (stain of) sins. He has certainly been put on the right path and guided towards the straight road."
ومن دعائه (عليه السلام) [كان يدعو به كثيراً],A Prayer Which Imam Ali Ibn Abu Talib Often Recited
الْحَمْدُ لله الذِي لَمْ يُصبِحْ بِي مَيتاً وَلاَ سَقِيماً، وَلاَ مَضْرُوباً عَلَى عُرُوقِي بِسُوء، وَلاَ مَأْخُوذاً بِأَسْوَاَ عَمَلِي، وَلاَ مَقْطُوعاً دَابِرِي، وَلاَ مُرْتَدّاً عَنْ دِينِي، وَلاَ مُنْكِراً لِرَبي، وَلاَ مُسْتَوْحِشاً مِنْ إِيمَانِي، وَلاَ مُلْتَبِساً عَقْلِي، وَلاَ مُعَذباً بَعَذابِ الامَمِ مِنْ قَبْلِي.,"Praise be to Allah Who made me such that I have not died nor am I sick, nor have my veins been infected with disease, nor have I been hauled up for my evil deeds, nor am I without progeny, nor have I forsaken my religion, nor do I disbelieve in my Lord, nor do I feel estranged with my faith, nor is my intelligence affected, nor have I been punished with the punishment of peoples before me."
أَصْبَحْتُ عَبْداً مَمْلُوكاً ظَالِماً لِنَفْسِي، لَكَ الْحُجةُ عَلَي وَلاَ حُجةَ لِي، لاَ أَسْتَطِيعُ أَنْ آخُذَ إِلا مَا أَعْطَيْتَنِي، وَلاَ أَتقِيَ إِلا مَا وَقَيْتَنِي. اللهُم إِني أَعُوذُ بِكَ أَنْ أَفْتَقِرَ فِي غِنَاكَ، أَوْ أَضِل فِي هُدَاكَ، أَوْ أُضَامَ فِي سُلْطَانِكَ، أَوْ أُضْطَهَدَ وَالامْرُ لَكَ!,"I am a slave in Your possession, Lord, yet I have been guilty of excesses regarding my own soul. You have exhausted Your pleas in my regard and I have no plea (before You). I have no power to take except what You give me, and I cannot evade except what You save me from. O Lord! I seek Your protection from becoming destitute despite Your riches, from being misguided despite Your guidance, from being assaulted in Your realm and from being humiliated while authority rests with You."
اللهُم اجْعَلْ نَفْسِي أَولَ كَرِيمَة تَنْتَزِعُهَا مِنْ كَرَائِمِي، وَأَولَ وَدِيعَة تَرْتَجِعُهَا مِنْ وَدَائِعِ نِعَمِكَ عِنْدِي! اللهُمْ إِنا نَعُوذُ بِكَ أَنْ نَذْهَبَ عَنْ قَوْلِكَ، أَوْ نُفْتَتَنَ عَنْ دِينِكَ، أَوْ تَتَابَعَ بِنَا أَهْوَاؤُنَا دُونَ الْهُدَى الذِي جَاءَ مِنْ عِنْدِكَ!,"O Lord! Let my soul be the first of the good things that You take from me and the first trust out of Your favors held in trust with me. O Lord! We seek Your protection against turning away from Your command or rebellioning against Your religion, or being led away by our desires instead of by guidance that comes from You."
ومن خطبة له (عليه السلام) بصفين,Delivered at the Battle of Siffin Mutual Rights of the Ruler and the Ruled
أَما بَعْدُ، فَقَدْ جَعَلَ اللهُ لِي عَلَيْكُمْ حَقّاً بِوِلاَيَةِ أَمْرِكُمْ، وَلَكُمْ عَلَي مِنَ الْحَق مثْلُ الذِي لِي عَلَيْكُمْ، فَالْحَق أَوْسَعُ الاشْيَاءِ فِي التوَاصُفِ، وَأَضْيَقُهَا فِي التنَاصُفِ، لاَيَجْرِي لاحَد إِلا جَرَى عَلَيْهِ، وَلاَ يَجْرِي عَلَيْهِ إِلا جَرَى لَهُ،,"By placing me over your affairs, Allah, the Glorified One, has created my right over you and you, too, have a right over me like mine over you, a right is very vast in description but very narrow in equity. It does not accrue to any person unless it accrues against him also, and right does not accrue against a person unless it also accrues in his favor."
وَلَوْ كَانَ لاحَد أَنْ يَجْرِيَ لَهُ وَلاَ يَجْرِيَ عَلَيْهِ، لَكَانَ ذلِكَ خَالِصاً لله سُبْحَانَهُ دُونَ خَلْقِهِ، لِقُدْرَتِهِ عَلَى عِبَادِهِ، وَلِعَدْلِهِ فِي كُل مَا جَرَتْ عَلَيْهِ صُرُوفُ قَضَائِهِ، وَلكِنهُ جَعَلَ حَقهُ عَلَى الْعِبَادِ أَنْ يُطِيعُوهُ، وَجَعَلَ جَزَاءَهُمْ عَلَيْهِ مُضَاعَفَةَ الثوَابِ تَفَضلاً مِنْهُ، وَتَوَسعاً بِمَا هُوَ مِنَ الْمَزِيدِ أَهْلُهُ.,"If there is any right, which is only in favor of a person with no (corresponding) right accruing against him, it is solely for Allah, the Glorified One, not for His creatures by virtue of His might over His creatures, and by virtue of the justice permeating all His decrees. Of course, He, the Glorified One, has created His right over creatures to worship Him and has laid upon Himself (the obligation of) their reward equal to several times the recompense as a mark of His bounty and the generosity that He is capable of."
ثُم جَعَلَ ـ سُبْحَانَهُ ـ مِنْ حُقُوقِهِ حُقُوقاً افْتَرَضَهَا لِبَعْضِ الناسِ عَلَى بَعْض، فَجَعَلَهَا تَتَكَافَأُ فِي وُجُوهِهَا، وَيُوجِبُ بَعْضُهَا بَعْضاً، وَلاَ يُسْتَوْجَبُ بعْضُهَا إِلا بِبَعْض.,"Then, from His rights, He, the Glorified One, created certain rights for certain people against others. He made them so in order to equate one with another. Some of these rights produce other rights. Some rights are such that they do not accrue except with others."
وَأَعْظَمُ مَا افْتَرَضَ ـ سُبْحَانَهُ ـ مِنْ تِلْكَ الْحُقُوقِ حَق الْوَالِي عَلَى الرعِيةِ، وَحَق الرعِيةِ، عَلَى الْوَالِي، فَرِيضةً فَرَضَهَا اللهُ ـ سُبْحَانَهُ ـ لِكُلّ عَلَى كُلّ، فَجَعَلَهَا نِظَاماً لالْفَتِهِمْ، وَعِزّاً لِدِينِهِمْ، فَلَيْسَتْ تَصْلُحُ الرعِيةُ إِلا بِصَلاَحِ الْوُلاَةِ، وَلاَ تَصْلُحُ الْوُلاَةُ إِلا بِاسْتِقَامَةِ الرعِيةِ.,"The greatest of these rights is that Allah, the Glorified One, has made obligatory the right of the ruler over the ruled, and the right of the ruled over the ruler. This is an obligation which Allah, the Glorified One, has placed on each other. He has made it the basis of their (mutual) affection and an honor for their religion. Consequently, the ruled cannot prosper unless the rulers are sound, while the rulers cannot be sound unless the ruled are steadfast."
فَإِذا أَدتِ الرعِيةُ إِلَى الْوَالِي حَقهُ، وَأَدى الْوَالِي إِلَيْهَا حَقهَا، عَز الْحَق بَيْنَهُمْ، وَقَامَتْ مَنَاهِجُ الدينِ، وَاعْتَدَلَتْ مَعَالِمُ الْعَدْلِ، وَجَرَتْ عَلَى أَذْلاَلِهَا السنَنُ، فَصَلَحَ بِذلِكَ الزمَانُ، وَطُمِعَ فِي بَقَاءِ الدوْلَةِ، وَيَئِسَتْ مَطَامِعُ الاعْدَاءِ.,"If the ruled fulfil the rights of the ruler and the ruler fulfills their rights, then right attains the status of honor among them, the ways of religion become established, the signs of justice become fixed and the Sunnah gains currency. In this way, time would improve, the continuance of government would be expected and the aims of the enemies would be frustrated."
وَإِذَا غَلَبَتِ الرعِيةُ وَالِيَهَا، أَوْ أَجْحَفَ الْوَالِي بِرَعِيتِهِ، اخْتَلَفَتْ هُنَالِكَ الْكَلِمَةُ، وَظَهَرَتْ مَعَالِمُ الْجَوْرِ، وَكَثُرَ الادْغَالُ فِي الدينِ، وَتُرِكَتْ مَحَاج السنَنِ، فَعُمِلَ بِالْهَوَى، وَعُطلَتِ الاحْكَامُ، وَكَثُرَتْ عِلَلُ النفُوسِ، فَلاَ يُسْتَوْحَشُ لِعَظِيمِ حَق عُطلَ، وَلاَ لِعَظِيمِ بَاطِل فُعِلَ!,"But if the ruled gain sway over the ruler, or if the ruler oppresses the ruled, then differences crop up in every word, signs of oppression appear, mischief creeps into the creed and the ways of the Sunnah are forsaken. Then desires are acted upon, the commands (of religion) are discarded, diseases of the spirit become numerous and there is no hesitation in disregarding even great rights, nor in committing big wrongdoings."
فَهُنَالِكَ تَذِل الابْرَارُ، وَتَعِز الاشْرَارُ، وَتَعْظُمُ تَبِعَاتُ اللهِ عِنْدَ الْعِبَادِ. فَعَلَيْكُمْ بِالتنَاصُحِ فِي ذلِكَ، وَحُسْنِ التعَاوُنِ عَلَيْهِ، فَلَيْسَ أَحَدٌ ـ وَإنِ اشْتَد عَلَى رِضَى اللهِ حِرْصُهُ، وَطَالَ فِي الْعَمَلِ اجْتِهَادُهُ ـ بِبَالِغ حَقِيقَةَ مَا اللهُ سُبْحَانَهُ أَهْلُهُ مِنَ الطاعَةِ لَهُ،,"In such circumstances, the virtuous are humiliated while the vicious are honored, and in this there are serious chastisements from Allah, the Glorified One, on the people. You should, therefore, counsel each other (for the fulfillment of your obligations) and cooperate with each other. However extremely eager a person may be to secure the pleasure of Allah, and however fully he strives for it, he cannot totally discharge (his obligation for) obedience to Allah, the Glorified One, as is really due to Him."
وَلكِنْ مِنْ وَاجِبِ حُقُوقِ اللهِ عَلى العِبَادِ النصِيحَةُ بِمَبْلَغِ جُهْدِهِمْ، وَالتعَاوُنُ عَلَى إقَامَةِ الْحَق بَيْنَهُمْ. وَلَيْسَ امْرُؤٌ ـ وَإنْ عَظُمَتْ فِي الْحَق مَنْزِلَتُهُ، وَتَقَدمَتْ فِي الدينِ فَضِيلَتُهُ ـ بِفَوْقِ أَنْ يُعَانَ عَلَى مَا حَملَهُ اللهُ مِنْ حَقهِ. وَلاَ امْرُؤٌ ـ وَإِنْ صَغرَتْهُ النفُوسُ، وَاقْتَحَمَتْهُ الْعُيُونُ ـ بِدُونِ أَنْ يُعِينَ عَلى ذلِكَ أَوْ يُعَانَ عَلَيْهِ.,"It is an obligatory right of Allah over the people that they should advise each other to the best of their ability and cooperate with each other for the establishment of the truth among them. Nobody, however great his status in the matter of the truth, and however advanced his distinction in religion may be, is above cooperation with regard to the obligations placed on him by Allah. Again, no man, however small he may be regarded by others and however humble he may appear before their eyes, is too low to cooperate or to be afforded cooperation in this matter."
فأجابه(عليه السلام) رجل من أصحابه بكلام طويل، يكثر فيه الثناء عليه، ويذكر سمعه وطاعته له. فقال(عليه السلام):,"One of Imam Ali ibn Abu Talib’s companions replied to him with a long speech of his own wherein he praised him much and referred to his listening to him and obeying him, whereas Imam Ali ibn Abu Talib said the following:"
إِن مِنْ حَق مَنْ عَظُمَ جَلاَلُ اللهِ فِي نَفْسِهِ، وَجَل مَوْضِعُهُ مِنْ قَلْبِهِ، أَنْ يَصْغُرَ عِنْدَهُ ـ لِعِظَمِ ذلِكَ ـ كُل مَا سِوَاهُ، وَإِن أَحَق مَنْ كَانَ كَذلِكَ لَمَنْ عَظُمَتْ نِعْمَةُ اللهِ عَلَيْهِ، وَلَطُفَ إِحْسَانُهُ إِلَيْهِ، فَإِنهُ لَمْ تَعْظُمْ نِعْمَةُ اللهِ عَلَى أَحَد إِلا ازْدَادَ حَق اللهِ عَلَيْهِ عِظَماً،,"If a man in his mind regards Allah’s glory as being high and believes in his heart that Allah’s status is sublime, then it is his right that on account of the greatness of these things, he should regard all other things as minor. Among such persons he on whom Allah’s bounty is great and Allah’s favors are kind has a greater obligation because Allah’s bounty over any person does not increase without a corresponding increase in Allah’s right over him."
وَإِن مِنْ أَسْخَفِ حَالاَتِ الْوُلاَةِ عِنْدَ صَالِحِ الناسِ، أَنْ يُظَن بِهِمْ حُب الْفَخْرِ، وَيُوضَعَ أَمْرُهُمْ عَلَى الْكِبْرِ. وَقَدْ كَرِهْتُ أَنْ يَكُونَ جَالَ فِي ظَنكُمْ أَني أُحِب الاطْرَاءَ، وَاسْتماعَ الثنَاءِ، وَلَسْتُ ـ بِحَمْدِ اللهِ ـ كَذلِكَ، وَلَوْ كُنْتُ أُحِب أَنْ يُقَالَ ذلِكَ لَتَرَكْتُهُ انْحِطَاطاً لله سُبْحَانَهُ عَنْ تَنَاوُلِ مَا هُوَ أَحَق بِهِ مِنَ الْعَظَمَةِ وَالْكِبْرِيَاءِ.,"In the view of virtuous people, the worst status of rulers is that it may be thought about them that they love glory and their affairs may be taken to be based on pride. I would really hate that it may cross your mind that I love high praises or hear eulogies. By the grace of Allah, I am not like this. Even if I had loved to be mentioned like this, I would have given it up in submissiveness before Allah, the Glorified One, rather than accept greatness and sublimity to which He is more entitled."
وَرُبمَا اسْتَحْلَى الناسُ الثنَاءَ بَعْدَ الْبَلاَءِ، فَلاَ تُثْنُوا عَلَي بِجَمِيلِ ثَنَاء، لاخْرَاجِي نَفْسِي إِلَى اللهِ وَ إِلَيْكُمْ مِنَ التقِيةِ فِي حُقُوق لَمْ أَفْرُغْ مِنْ أَدَائِهَا، وَفَرَائِضَ لاَ بُد مِنْ إِمْضائِهَا، فَلاَ تُكَلمُونِي بَمَا تُكَلمُ بِهِ الْجَبَابِرَةُ، وَلاَ تَتَحَفظُوا مِني بِمَا يُتَحَفظُ بِهِ عِنْدَ أَهْلِ الْبَادِرَةِ،,"Generally, people feel pleased at praise after good performances. But do not mention to me handsome praise for the obligations which I have discharged towards Allah and towards you because of (my) fear about those obligations which I have not discharged and for issuing injunctions which could not be avoided. Do not address me in the manner in which despots are addressed. Do not shun me as the people of passion are (to be) shunned."
وَلاَ تُخَالِطُونِي بالْمُصَانَعَةِ، وَلاَ تَظُنّوا بِيَ اسْتِثْقَالاً فِي حَقّ قِيلَ لِي، وَلاَ التمَاسَ إِعْظَام لِنَفْسِي، فَإِنهُ مَنِ اسْتَثْقَلَ الْحَق أَنْ يُقَالَ لَهُ أَوْ الْعَدْلَ أَنْ يُعْرَضَ عَلَيْهِ، كَانَ الْعَمَلُ بِهِمَا أَثْقَلَ عَلَيْهِ. فَلاَ تَكُفوا عَنْ مَقَال بِحَقّ، أَوْ مَشُورَة بِعَدْل، فَإِني لَسْتُ فِي نَفْسِي بِفَوْقِ أَنْ أُخْطِىءَ،,"Do not meet me with flattery, and do not think that I shall take it ill if a true thing is said to me because the person who feels disgusted when he hears the truth, or a just matter is placed before him, would find it more difficult to act upon them. Therefore, do not abstain from saying the truth or pointing out a matter of justice because I do not regard myself to be above erring."
وَلاَ آمَنُ ذلِكَ مِنْ فِعْلِي، إِلا أَنْ يَكْفِيَ اللهُ مِنْ نَفْسِي مَا هُوَ أَمْلَكُ بِهِ مِني، فَإنمَا أَنَا وَأَنْتُمْ عَبِيدٌ مَمْلُو كُونَ لِرَب لاَ رَب غَيْرُهُ، يَمْلِكُ مِنا مَا لاَ نَمْلِكُ مِنْ أَنْفُسِنَا، وَأَخْرَجَنَا مِما كُنا فِيهِ إِلَى مَا صَلَحْنَا عَلَيْهِ، فَأَبْدَلَنَا بَعْدَ الضلاَلَةِ بِالْهُدَى، وَأَعْطَانَا الْبصِيرَةَ بَعْدَ الْعَمَى.,"I do not escape erring in my actions except that Allah helps me (in avoiding errors) in matters in which He is more powerful than I. Certainly, I and you are slaves owned by Allah, besides Whom there is no other Lord. He owns our souls which we do not own. He took us from where we were towards the means of our prosperity. He turned our straying into guidance and gave us intelligence after blindness."
ومن كلام له (عليه السلام) [في التظلم والتشكي من قريش],Excesses of the Quraishi Tribesmen
اللهُم إِني أَسْتَعْدِيكَ عَلَى قُرَيْش، فَإِنهُمْ قَدْ قَطَعُوا رَحِمِي، وَأَكْفَأُوا إِنَائِي، وَأَجْمَعُوا عَلَى مُنَازَعَتِي حَقّاً كُنْتُ أَوْلَى بِهِ مِنْ غَيْرِي، وَقَالُوا: أَلاَ إِن فِي الْحَق أَنْ تَأْخُذَهُ، وَفِي الْحَق أَنْ تُمْنَعَهُ، فَاصْبِرْ مَغْمُوماً، أَوْ مُتْ مُتَأَسفاً.,"O Lord! I beseech You to take revenge on the tribesmen of Quraish and on those who are assisting them, for they have cut asunder my kinship and over-turned my cup. They have joined together to contest a right to which I was entitled more than anyone else. They said to me: “If you get your right, that would be just, but if you are denied the right, that, too, would be just. Endure it with sadness or kill yourself in grief.”"
فَنَظَرْتُ فَإِذَا لَيْسَ لِي رَافِدٌ، وَلاَ ذَاب وَلاَ مُسَاعِدٌ، إِلا أَهْلَ بَيْتِي، فَضَنِنْتُ بِهِمْ عَنِ الْمَنِيةِ، فَأَغْضَيْتُ عَلَى الْقَذى، وَجَرِعْتُ رِيقِي عَلَى الشجَا، وَصَبَرْتُ مِنْ كَظْمِ الغَيْظِ عَلى أَمَر مِنَ العَلْقَمِ، وَآلَمَ لِلْقَلْبِ مِنْ خَز الشفَارِ.,"I looked around but found no one to shield me, protect me or help me except the members of my family. I refrained from flinging them into death and, therefore, closed my eyes despite the dust, kept swallowing saliva despite (the suffocation of) grief and endured the pangs of anger although they were more bitter than colocynth and more grievous than the stabs of knives."
وقد مضى هذا الكلام في أثناء خطبة متقدمة، إلاّ أنّني كرّرتُهُ هاهنا لاختلاف الروايتين.,"Sayyid ar-Radi says the following: “This utterance of Imam Ali ibn Abu Talib has already appeared in an earlier Sermon (No. 171), but I have repeated it here because of the difference of versions.”"
ومنه: في ذكر السائرين إلى البصرة لحربه(عليه السلام),Part of the Same Sermon about Those Who Went to Basra to Fight Imam Ali Ibn Abu Talib
فَقَدِمُوا عَلَى عُمالِي، وَخُزانِ بَيْتِ مَالِ الْمُسْلِمِينَ الذِي في يَدَي، وَعَلى أَهْلِ مِصْر، كُلهُمْ فِي طَاعَتِي وَعَلَى بَيْعَتِي، فَشَتتُوا كَلِمَتَهُمْ، وَأَفْسَدُوا عَلَي جَمَاعَتَهُمْ، وَوَثَبُوا عَلى شِيعَتِي، فَقَتَلُوا طَائِفَةً مِنْهُمْ غَدْراً، وَطَائِفَةٌ عَضوا عَلى أَسْيَافِهِمْ، فَضَارَبُوا بِهَا حَتى لَقُوا اللهَ صَادِقِينَ.,"They marched on my officers and the custodians of the public treasury, which is still under my control, and on the people of a metropolis all of whom were obedient to me and were allied to me. They created division among them, instigated their party against me and attacked my followers. They killed a group of them by treachery, while another group took up swords against them and fought with the swords till they met Allah as adherents to the truth."
ومن كلام له (عليه السلام) لمّا مر بطلحة وعبدالرحمن بن عتاب بن أسيد وهما قتيلان يوم الجمل,"When Imam Ali Ibn Abu Talib Passed by the Corpses of Talhah Ibn Ubaydullah and Abd Ar-rahman Ibn Attab Ibn Asid, Who Were Both Killed in the Battle of Jamal, He Said the Following:."
لَقَدْ أَصْبَحَ أَبُو مُحَمد بِهذَا الْمَكَانِ غَرِيباً! أَمَا وَاللهِ لَقَدْ كَنْتُ أَكْرَهُ أَنْ تَكُونَ قُرَيْشٌ قَتْلَى تَحْتَ بُطُونِ الْكَوَاكِبِ! أَدْرَكْتُ وَتْرِي مِنْ بَنِي عَبْدِ مَنَاف، وَأَفْلَتَتْنِي أَعْيَانُ بَنِي جُمَحَ، لَقَدْ أَتْلَعُوا أَعْنَاقَهُمْ إِلَى أَمْر لَمْ يَكُونُوا أَهْلَهُ فَوُقِصُوا دوُنَهُ.,"Abu Muhammad (Talhah) lies here away from his own place. By Allah, I did not like that the tribesmen of Quraish should lie killed under the stars. I have avenged myself, together with the descendants of ‘Abd Manaf, but the chief persons of Banu Jumah have slipped away from my grip. They had stretched their necks towards a matter for which they were not suited and, therefore, their necks were broken before they reached their goal."
قَدْ أَحْيَا عَقْلَهُ، وَأَمَاتَ نَفْسَهُ، حَتى دَق جَلِيلُهُ، وَلَطُفَ غَلِيظُهُ، وَبَرَقَ لَهُ لاَمِعٌ كَثِيرُ الْبَرْقِ، فَأَبَانَ لَهُ الطرِيقَ، وَسَلَكَ بِهِ السبِيلَ، وَتَدَافَعَتْهُ الابْوَابُ إِلَى بَابِ السلاَمَةِ، وَدَارِ الاقَامَةِ، وَثَبَتَتْ رِجْلاَهُ بِطُمَأْنِينَةِ بَدَنِهِ فِي قَرَارِ الامْنِ وَالراحَةِ، بِمَا اسْتَعْمَلَ قَلْبَهُ، وَأَرْضَى رَبهُ.,"He (the believer) kept his mind alive and killed (the desires of) his heart till his body became thin, his bulk turned light and a glory of extreme brightness shone for him. It lighted the way for him and took him on the (right) path. Different doors led him to the door of safety and the place of (his permanent) stay. His feet, balancing his body, became fixed in the status of safety and comfort because he kept his heart (in good deeds) and pleased his Lord."
ومن كلام له (عليه السلام) قاله بعد تلاوته: (أَلْهَاكُمُ التكَاثُرُ * حَتى زُرْتُمُ الْمَقَابِرَ),"Imam Ali Ibn Abu Talib Recited the Verse Saying, “Engage (Your) Vying in Exuberance until You Come to the Graves” (Holy Quran, 102: 1-2)1 Then Said the Following :"
يَا لَهُ مَرَاماً مَا أَبْعَدَهُ! وَزَوْراً مَا أَغْفَلَهُ ! وَخطراً مَا أَفْظَعَهُ! لَقَدِ اسْتَخْلَوْا مِنْهُمْ أَي مُذّكر، وَتَنَاوَشُوهُمْ مِنْ مَكَان بَعِيد! أَفَبِمَصَارِعِ آبَائِهِمْ يَفْخَرُونَ! أَمْ بِعَدِيدِ الْهَلْكَى يَتَكَاثَرُونَ! يَرْتَجِعُونَ مِنْهُمْ أَجْسَاداً خَوَتْ، وَحَرَكَات سَكَنَتْ،,"How distant (from achievement) is their aim, how neglectful these visitors are and how difficult the affair is! They have not taken lessons from things which are full of lessons, but they took them from far off places. Do they boast on the dead bodies of their forefathers, or do they regard the number of dead persons as a ground for boasting about their number?! They want to revive the bodies that have become lifeless and the movements that have ceased."
وَلانْ يَكُونُوا عِبَراً، أَحَق مِنْ أَنْ يَكُونُوا مُفْتَخَراً، وَلان يَهْبِطُوا بِهِمْ جَنَابَ ذِلة، أَحْجَى مِنْ أَنْ يَقُوموُا بِهِمْ مَقَامَ عِزة! لَقَدْ نَظَرُوا إِلَيْهِمْ بِأَبْصَارِ الْعَشْوَةِ، وَضَرَبُوا مِنْهُمْ فِي غَمْرَةِ جَهَالَة،,"They are more entitled to be a source of admonishment than a source of pride and boasting. They are more suitable for being a source of humility than of honor. They looked at them with weak-sighted eyes, descending into the hollow of ignorance."
وَلَوِ اسْتَنْطَقُوا عَنْهُمْ عَرَصَاتِ تِلْكَ الديَارِ الْخَاوِيَةِ، وَالْربُوعِ الْخَالِيَةِ، لَقَالَتْ: ذَهَبُوا فِي الارْضِ ضُلالاً، وَذَهَبْتُمْ فِي أَعْقَابِهِمْ جُهالاً، تَطَأُونَ فِي هَامِهِمْ، وَتَسْتَنْبِتُونَ فِي أَجْسَادِهِمْ، وَتَرْتَعُونَ فِيَما لَفَظُوا، وَتَسْكُنُونَ فِيَما خَربُوا، وَإِنمَا الايامُ بَيْنَكُمْ وَبَيْنَهُمْ بَوَاك وَنَوَائِحُ عَلَيْكُمْ.,"If they had asked about them from the dilapidated houses and empty courtyards, they would have said that they went into earth in the state of misguidance, and you, too, are heading ignorantly towards them. You trample their skulls, raise constructions on their corpses, graze what they have left and live in houses which they have vacated. The days (that lie) between them and you are also bemoaning you and reciting eulogies over you."
أُولئِكُمْ سَلَفُ غَايَتِكُمْ، وَفُراطُ مَنَاهِلِكُمْ، الذِينَ كَانتْ لَهُمْ مَقَاوِمُ الْعِز، وَحَلَبَاتُ الْفَخْرِ، مُلُوكاً وَسُوَقاً، سَلَكُوا فِي بُطُونِ الْبَرْزَخِ سَبِيلاً سُلطَتِ الارْضُ عَلَيْهِمْ فِيهِ، فَأَكَلَتْ مِنْ لُحُومِهِمْ، وَشَرِبَتْ مِنْ دِمَائِهِمْ،,They are your fore-runners in reaching the goal. They have arrived at the watering places before you. They had positions of honor and plenty of pride. They were rulers and holders of positions. Now they have gone into the interstice where earth covers them from above and is eating their flesh and drinking their blood.
فَأَصْبَحُوا فِي فَجَوَاتِ قُبُورِهِمْ جَمَاداً لاَ يَنْمُونَ، وَضِماراً(11) لاَ يُوجَدُونَ، لاَ يُفْزِعُهُمْ وُروُدُ الاهْوَالِ، وَلاَ يَحْزُنُهُمْ تَنَكرُ الاحْوَالِ، وَلاَ يَحْفِلُونَ بِالروَاجِفِ، وَلاَ يَأْذَنُونَ لِلْقَوَاصِفِ، غُيباً لاَ يُنْتَظَرُونَ، وَشُهُوداً لاَ يَحْضُرونَ،,"They lie in the hollows of their graves lifeless, growing no more, hidden, not to be found. The approach of dangers does not frighten them; the adversity of circumstances does not grieve them. They do not mind earthquakes, nor do they heed thunder. They are gone and not expected back. They are existent but unseen."
وَإِنمَا كَانُوا جَمِيعاً فَتَشَتتُوا، وَآلاَفاً فافْتَرَقُوا، وَمَا عَنْ طُولِ عَهْدِهِمْ، وَلاَ بُعْدِ مَحَلهِمْ، عَمِيَتْ أخْبَارُهُمْ، وَصَمتْ دِيَارُهُمْ، وَلكِنهُمْ سُقُوا كَأْساً بَدلَتْهُمْ بِالنطْقِ خَرَساً، وَبِالسمْعِ صَمَماً، وَبِالْحَرَكَاتِ سُكُوناً،,"They were united but are now dispersed. They were together and are now separated. Their records are unknown and their houses are silent, not because of length of time or distance of place, but because they have been made to drink the cup (of death) which has changed their speech into dumbness, their hearing into deafness and their movements into stillness."
فَكَأَنهُمْ فِي ارْتِجَالِ الصفَةِ صَرْعَى سُبَات، جِيرَانٌ لاَ يَتَأَنسُونَ، وَأَحِباءُ لاَ يَتَزَاوَرُونَ، بَلِيَتْ بَيْنَهُمْ عُرَا التعَارُفِ، وَانْقَطَعَتْ مِنْهُمْ أَسْبَابُ الاخَاءِ، فَكُلهُمْ وَحِيدٌ وَهُمْ جَمِيعٌ، وَبِجَانِبِ الْهَجْرِ وَهُمْ أَخِلاءُ، لاَ يَتَعَارَفُونَ لِلَيْل صَبَاحاً، وَلاَ لِنَهَار مَسَاءً.,"It seems as if they are fallen in slumber. They are neighbors not feeling affection for each other, friends who do not meet each other. The bonds of their knowing each other have been worn out; the regards of their friendship have been cut asunder. Everyone of them is, therefore, alone although they are a group; they are strangers though friends. They are unaware of morning after a night and of evening after a day."
أَي الْجَدِيدَيْنِ ظَعَنُوا فِيهِ كَانَ عَلَيْهِمْ سَرْمَداً، شَاهَدُوا مِنْ أَخْطَارِ دَارِهِمْ أَفْظَعَ مِما خَافُوا، وَرَأَوْا مِنْ آيَاتِهَا أَعْظَمَ مِما قَدرُوا، فَكِلا الْغَايَتَيْنِ مُدتْ لَهُمْ إِلَى مَبَاءَة، فَاتَتْ مَبَالِغَ الْخَوْفِ وَالرجَاءِ. فَلَوْ كَانُوا يَنْطِقُونَ بِهَا لَعَيوا بِصِفَةِ مَا شَاهَدُوا وَمَا عَايَنُوا،,"The night or the day, when they departed, has become ever existent for them. Or a night that would come without a day. They found the dangers of their place of stay more serious than they had feared. They witnessed that its signs were greater than they had guessed. The two objectives (namely Paradise and Hell) have been stretched for them up to a point beyond the reach of either fear or hope. Had they been able to speak, they would have become too dumb to describe what they witnessed or saw."
وَلَئِنْ عَمِيَتْ آثَارُهُمْ، وَانْقَطَعَتْ أَخْبَارُهُمْ، لَقَدْ رَجَعَتْ فِيهِمْ أَبْصَارُ الْعِبَرِ، وَسَمِعَتْ عَنْهُمْ آذَانُ الْعُقُولِ، وَتَكَلمُوا مِنْ غَيْرِ جِهَاتِ النطْقِ، فَقَالُوا: كَلَحَتِ الْوُجُوهُ النوَاضِرُ، وَخَوَتِ الاجْسَادُ النوَاعِمُ،,"Even though their traces have been wiped out and their news has stopped, eyes are capable of drawing a lesson, as they looked at them, intelligent ears heard them, and they spoke without uttering words. So, they said that handsome faces have been destroyed and delicate bodies have been smeared by the earth."
وَلَبِسْنَا أَهْدَامَ الْبِلَى، وَتَكَاءَدَنَا ضِيقُ الْمَضْجَعِ، وَتَوَارَثْنَا الْوَحْشَةَ، وَتَهَكمَتْ عَلَيْنَا الربُوعُ الصمُوتُ، فَانْمَحَتْ مَحَاسِنُ أَجْسَادِنَا، وَتَنَكرَتْ مَعَارِفُ صُوَرِنَا، وَطَالَتْ فِي مَسَاكِنِ الْوَحْشَةِ إِقَامَتُنَا، وَلَمْ نَجِدْ مِنْ كَرْب فَرَجاً، وَلاَ مِنْ ضِيق مُتسعاً!,We have put on a worn-out shroud. The narrowness of the grave has over-whelmed us and strangeness has spread among us. Our silent abodes have been ruined. The beauty of our bodies has disappeared. Our known features have become hateful. Our stay in the places of strangeness has become long. We do not get relief from pain nor widening from narrowness.
فَلَوْ مَثلْتَهُمْ بِعَقْلِكَ، أَوْ كُشِفَ عَنْهُمْ مَحْجُوبُ الْغِطَاءِ لَكَ، وَقَدِ ارْتَسَخَتْ أَسْمَاعُهُمْ بِالْهَوَام فَاسْتَكتْ، وَاكْتَحَلَتْ أَبْصَارُهُمْ بِالترَابِ فَخَسَفَتْ، وَتَقَطعَتِ الالْسِنَةُ فِي أَفْوَاهِهِمْ بَعْدَ ذَلاَقَتِهَا، وَهَمَدَتِ الْقُلُوبُ فِي صُدُورِهِمْ بَعْدَ يَقَظَتِهَا،,"Now, if you portray them in your mind, or if the curtains concealing them are removed for you, in such a state, when their ears have lost their power, turning deaf, their eyes have been filled with dust, sinking down, their tongues which were very active have been cut into pieces, their hearts which were ever wakeful have become motionless in their chests,"
"وعَاثَ فِي كُل جَارِحَة مِنْهُمْ جدِيدُ بِلىً سَمجَهَا، وَسَهلَ طُرُقَ الاْفَةِ إِلَيْهَا، مُسْتَسْلِمَات فَلاَ أَيْد تَدْفَعُ، وَلاَ قُلُوبٌ تَجْزَعُ، لَرَأَيْتَ أَشْجَانَ قُلُوب، وَأَقْذَاءَ عُيُون، لَهُمْ فِي كَل فَظَاعَة صِفَةُ
حَال لاَ تَنْتَقِلُ، وَغَمْرَةٌ لاَ تَنْجَلِي.","in every limb of theirs a peculiar decay has taken place which has deformed it and paved the way for calamity towards it…, all these lie powerless, with no hand to help them, no heart to grieve over them, it is then that you would certainly realize the grief of their hearts and the dirt of their eyes. Every trouble of theirs is such that its condition does not change and the distress does not clear away."
فَكَمْ أَكَلَتِ الارْضُ مِنْ عَزِيزِ جَسَد، وَأَنِيقِ لَوْن، كَانَ فِي الدنْيَا غَذِي تَرَف، وَرَبِيبَ شَرَف! يَتَعَللُ بالسرُورِ فِي سَاعَةِ حُزْنِهِ، وَيَفْزَعُ إِلَى السلْوَةِ إِنْ مُصِيبَةٌ نَزَلَتْ بِهِ، ضَنّاً بِغَضَارَةِ عَيْشِهِ، وَشَحَاحَةً بِلَهْوِهِ وَلَعِبِهِ! فَبَيْنَا هُوَ يَضْحَكُ إِلَى الدنْيَا وَتَضْحَكُ إِلَيْهِ فِي ظِل عَيْش غَفُول،,"How many a prestigious body and amazing beauty which earth has swallowed, although when in the world he enjoyed abundant pleasures and was nurtured in honor? He clung to enjoyments (even) in the hour of grief. If distress befell him, he would seek refuge in consolation through the pleasures of life, playing and being indulged in games. He was laughing at the world while the world was laughing at him because of a life full of forgetfulness."
إِذْ وَطِىءَ الدهْرُ بِهِ حَسَكَهُ، وَنَقَضَتِ الايامُ قُوَاهُ، وَنَظَرَتْ إِلَيْهِ الْحُتُوفُ مِنْ كَثَب، فَخَالَطَهُ بَث لاَ يَعْرِفُهُ، وَنَجِي هَم مَا كَانَ يَجِدُهُ، وَتَوَلدَتْ فِيهِ فَتَرَاتُ عِلَل، آنَسَ مَا كَانَ بِصِحتِهِ، فَفَزِعَ إِلَى مَا كَانَ عَودَهُ الاطِباءُ مِنْ تَسْكِينِ الْحَار بِالْقَار، وَتَحْرِيكِ الْبَارِدِ بالْحَار،,"Then time trampled him like thorns, the days weakened his energy and death began to look at him from near. Then he was overtaken by a grief which he had never felt; ailments appeared in place of the health which he previously used to enjoy. He then turned to that with which the physician had made him familiar, namely suppressing the hot (diseases) with cold (medicines) and curing the cold with hot doses."
فَلَمْ يُطْفِىءْ بِبَارِد إِلا ثَورَ حَرَارَةً، وَلاَ حَركَ بِحَار إِلا هَيجَ بُرُودَةً، وَلاَ اعْتَدَلَ بِمُمَازِج لِتِلْكَ الطبَائِعِ إِلا أَمَد مِنْهَا كُل ذَاتِ دَاء، حَتى فَتَرَ مُعَللُهُ، وَذَهَلَ مُمَرضُهُ، وَتَعَايَا أَهْلُهُ بِصِفَةِ دَائِهِ، وَخَرِسُوا عَنْ جَوَابِ السائِلِينَ عَنْهُ، وَتَنَازَعُوا دُونَهُ شَجِي خَبَر يَكْتُمُونَهُ،,"But the cold things did nothing save aggravate the hot ailments, while the hot ones did nothing except to increase the coldness. Nor did he acquire temperateness in his constitution. Rather, every ailment of his increased till his physicians became helpless, his attendants grew loathsome and his own people felt disgusted from describing his disease, avoided answering those who inquired about him and quarreled in front of him about the serious news which they were concealing from him."
فَقَائِلٌ [يَقُولُ] هُو لِمَا بِهِ، وَمُمَنّ لَهُمْ إِيَابَ عَافِيَتِهِ، وَمُصَبرٌ لَهُمْ عَلَى فَقْدِهِ، يُذَكرُهُمْ أُسَى الْمَاضِينَ مِنْ قَبْلِهِ. فَبَيْنَا هُوَ كَذلِكَ عَلَى جَنَاح مِنْ فِرَاقِ الدنْيَا، وَتَرْكِ الاحِبةِ، إِذْ عَرَضَ لَهُ عَارِضٌ مِنْ غُصَصِهِ، فَتَحَيرَتْ نَوَافِذُ فِطْنَتِهِ، وَيَبِسَتْ رُطُوبَةُ لِسَانِهِ،,"Thus, someone would say that his condition is what it is and would console them with hopes of his recovery, while another would advocate patience on missing him, recalling to them the calamities that had befallen the earlier generations. In this state, when he was getting ready to depart from the world and leave his beloved ones, such a serious choking overtook him that his senses became bewildered and the dampness of his tongue dried up."
فَكَمْ مِنْ مُهِمّ مِنْ جَوَابِهِ عَرَفَهُ فَعَي عَنْ رَدهِ، وَدُعَاء مُؤْلِم لِقَلْبِهِ سَمِعَهُ فَتَصَام عنْهُ، مِنْ كَبِير كَانَ يُعَظمُهُ، أَوْ صَغِير كَانَ يَرْحَمُهُ! وَإِن لِلْمَوْتِ لَغَمَرَات هِيَ أَفْظَعُ مِنْ أَنْ تُسْتَغْرَقَ بِصِفَة، أَوْ تَعْتَدِلَ عَلَى عُقُولِ أَهْلِ الدنْيَا.,"Now, there was many an important question whose reply he knew about but he could not utter and many a voice that was painful for his heart that he heard but remained (unmoved), as though he was deaf to the voice of either, an elder whom he used to respect, or a youth whom he used to caress. The pangs of death are too hideous to be covered by description or be appreciated by the hearts of the people in this world."
ومن كلام له (عليه السلام) قاله عند تلاوته: (رِجَالٌ لاَ تُلْهِيهِمْ تِجَارَةٌ وَلاَ بَيْعٌ عَنْ ذِكْرِ اللهِ),"Delivered after reciting this verse: “…therein are men whom neither merchandise nor any sale diverts from the remembrance of Allah and are constantly praying and paying the poor-rate declare glory to Him in the mornings and the evenings; they fear the Day when the hearts and eyes shall writhe in anguish” (Holy Quran, 24: 36-37).."
إِن اللهَ سُبْحَانَهُ جَعَلَ الذكْرَ جِلاَءً لِلْقُلُوبِ، تَسْمَعُ بِهِ بَعْدَ الْوَقْرَةِ، وَتُبْصِرُ بِهِ بَعْدَ الْعَشْوَةِ، وَتَنْقَادُ بِهِ بَعْدَ الْمُعَانَدَةِ، وَمَا بَرِحَ لله ـ عَزتْ آلاَؤهُ ـ فِي الْبُرْهَةِ بَعْدَ الْبُرْهَةِ، وَفِي أَزْمَانِ الْفَتَرَاتِ، عِبَادٌ نَاجَاهُمْ فِى فِكْرِهِمْ، وَكَلمَهُمْ فِي ذَاتِ عُقُولِهِمْ،,"Certainly, Allah, the Glorified One, the Sublime, has made His remembrance the light for the hearts which hear, with its help, despite deafness, see with its help despite blindness and become submissive with its help despite unruliness. In all the periods when there were no prophets, there have been persons with whom Allah, precious are His bounties, whispered through their wits and spoke through their minds."
فَاسْتَصْبَحُوا بِنُورِ يَقَظَة فِي الاسْمَاعِ وَالابْصَارِ وَالافْئِدَةِ، يُذَكرُونَ بِأَيامِ اللهِ، وَيُخَوفُونَ مَقَامَهُ، بِمَنْزِلَةِ الادِلةِ فِي الْفَلَوَاتِ، مَنْ أَخَذَ الْقَصْدَ حَمِدُوا إِلَيْهِ طَرِيقَهُ، وَبَشرُوهُ بِالنجَاةِ، وَمَنْ أَخَذَ يَمِيناً وَشِمَالاً ذَموا إِلَيْهِ الطرِيقَ، وَحَذرُوهُ مِنَ الْهَلَكَةِ، فَكَانَوا كَذلِكَ مَصَابِيحَ تِلْكَ الظلُمَاتِ، وَأَدِلةَ تِلْكَ الشبُهَاتِ.,"With the help of the bright awakening of their ears, eyes and hearts did they keep reminding others of the remembrance of the Days of Allah, making others fear Him with piety; they were like guide posts in the wildernesses. Whoever adopts the middle way, they praise his ways and give him the tidings of deliverance. But whoever goes right and left, they vilify his ways and frighten him with ruin. In this way, they served as lamps in the darkness and guides through these doubts."
وَإِن لِلذكْرِ لاهْلاً أَخَذُوهُ مِنَ الدنْيَا بَدَلاً، فَلَمْ تَشْغَلْهُمْ تِجَارَةٌ وَلاَ بَيْعٌ عَنْهُ، يَقْطَعُونَ بِهِ أَيامَ الْحَيَاةِ، وَيَهْتِفُونَ بِالزوَاجِرِ عَنْ مَحَارِمِ اللهِ، في أَسْمَاعِ الْغَافِلِينَ، وَيَأْمُرُونَ بِالقِسْطِ وَيَأْتَمِرُونَ بِهِ، وَيَنْهَوْنَ عَنِ المُنكَرِ وَيَتَنَاهَوْنَ عَنْهُ،,"There are some people who are devoted to the remembrance (of Allah). They have adopted it in place of worldly matters so that commerce or trade does not turn them away from it. They pass their life in it. They speak into the ears of neglectful persons, warning against matters regarded as unlawful by Allah, ordering them to practice justice while they themselves keep practicing it. They keep other away from what is unlawful while they themselves refrain from it."
فَكَأَنمَا قَطَعُوا الدنْيَا إِلَى الاْخِرَةِ وَهُمْ فِيهَا، فَشَاهَدُوا مَاوَرَاءَ ذَلِكَ، فَكَأَنمَا اطلَعُوا غُيُوبَ أَهْلِ الْبَرْزَخِ فِي طولِ الاقَامَةِ فِيهِ، وَحَققَتِ الْقِيَامَةُ عَلَيْهِمْ عِدَاتِهَا، فَكَشَفُوا غِطَاءَ ذلِكَ لاهْلِ الدنْيَا، حَتى كَأَنهُمْ يَرَوْنَ مَا لاَ يَرَى الناسُ، وَيَسمَعُونَ مَا لاَ يَسْمَعُونَ.,"It is as though they have finished the journey of this world towards the next and have beheld what lies beyond it. Consequently, they have become acquainted with all that befell them in the interstice during their long stay the rein and the Day of Judgement fulfills its promises for them. Therefore, they removed the curtain from these things for the people of the world, till it was as though they were seeing what people did not see and hearing what people did not hear."
فَلَوْ مَثلْتَهُمْ لِعَقْلِكَ فِي مَقَاوِمِهِمُ الْـمَحْمُودَةِ، وَمَجَالِسِهِمُ الْمَشْهُودَةِ، وَقَدْ نَشَرُوا دَوَاوِينَ أَعْمَالِهِمْ، وَفَرَغُوا لِـمُحَاسَبَةِ أَنْفُسِهِمْ، وَعَلَى كُل صَغِيرَة وَكَبِيرَة أُمِرُوا بِهَا فَقَصرُوا عَنْهَا، أَوْ نُهوُا عَنْهَا فَفَرطُوا فِيهَا، وَحَملُوا ثِقَلَ أَوْزَارِهِمْ ظُهُورَهُمْ، فَضَعُفُوا عَنِ الاْسْتِقلاَلِ بِهَا،,"If you picture them in your mind in their admirable positions and well-known sittings, when they have opened the records of their actions and are prepared to render an account of themselves with regard to the small as well as the big things they were ordered to do but failed to do, or were ordered to refrain from but they indulged therein, so they realized the weight of their burden (of bad deeds) on their backs and felt too weak to bear them."
فَنَشَجُوا نَشِيجاً، وَتَجَاوَبُوا نَحِيباً، يَعِجونَ إِلَى رَبهِمْ مِنْ مَقَامِ نَدَم وَاعْتِرَاف، لَرَأَيْتَ أَعْلاَمَ هُدىً، وَمَصَابِيحَ دُجىً، قَدْ حَفتْ بِهِمُ الْمَلاَئِكَةُ، وَتَنَزلَتْ عَلَيْهِمُ السكِينَةُ، وَفُتِحَتْ لَهُمْ أَبْوَابُ السماءِ، وَأَعِدتْ لَهُمْ مَقَاعِدُ الْكَرَامَاتِ، فِي مَقْعَد اطلَعَ اللهُ عَلَيْهِمْ فِيهِ، فَرَضِيَ سَعْيَهُمْ، وَحَمِدَ مَقَامَهُمْ، يَتَنَسمُونَ بِدُعَائِهِ رَوْحَ التجَاوُزِ،,"Then they wept bitterly and spoke to each other while still crying and beseeching Allah in repentance and acknowledgment (of their shortcomings)…, you would find them to be symbols of guidance and lamps in the darkness. Angels will be surrounding them, peace will be descending upon them, the gates of heaven will be opened for them, and positions of honor will be assigned to them in the place of which Allah had informed them. Therefore, He has appreciated their actions and praised their status. They call Him and breathe in the air of forgiveness."
رَهَائِنُ فَاقَة إِلَى فَضْلِهِ، وَأُسَارَى ذِلة لِعَظَمَتِهِ، جَرَحَ طُولُ الاسَى قُلُوبَهُمْ، وَطُولُ الْبُكَاءِ عُيُونَهُمْ. لِكُل بَابِ رَغْبَة إِلَى اللهِ سُبحانَهُ مِنْهُمْ يَدٌ قَارِعةٌ، يَسْأَلُونَ مَنْ لاَ تَضِيقُ لَدَيْهِ الْمَنَادِحُ، وَلاَ يَخِيبُ عَلَيْهِ الراغِبُونَ. فَحَاسِبْ نَفْسَكَ لِنَفْسِكَ، فَإِن غَيْرَهَا مِنَ الانْفُسِ لَهَا حَسِيبٌ غَيْرُكَ.,"They are ever needy of His bounty. They remain humble before His greatness, the length of their grief has pained their hearts and prolonging their grief. They knock at every door of inclination towards Allah. They ask the One Whom generosity does not impoverish and from Whom those who approach Him do not get disappointed. Therefore, take account of yourself for your own sake because the account of others will be taken by One other than you."
ومن كلام له (عليه السلام) قاله عند تلاوته: (يَا أَيهَا الانْسَانُ مَا غَركَ بِرَبكَ الكَرِيمِ),"Imam Ali ibn Abu Talib recited this verse: “O you man! What has beguiled you from your Lord, the most Gracious One?” (Holy Quran, 82: 6). Then he said the following :."
أَدْحَضُ مَسْؤُول حُجةً، وَأَقْطَعُ مُغْتَر مَعْذِرَةً، لَقَدْ أَبْرَحَ جَهَالَةً بِنَفْسِهِ. يَا أَيهَا الانْسَانُ، مَا جَرأَكَ عَلَى ذَنْبِكَ، وَمَا غَركَ بِرَبكَ، وَمَا آنَسَكَ بِهَلَكَةِ نَفْسِكَ؟ أَمَا مِنْ دَائِكَ بُلوُلٌ، أَمْ لَيْسَ مِنْ نَوْمَتِكَ يَقَظَةٌ؟ أَمَا ترْحَمُ مِنْ نَفْسِكَ مَا تَرْحَمُ مِنْ غَيْرِكَ؟,"The addressee (in this verse) has no argument; his excuse is most deceptive. He is resigning himself to ignorance. O man! What has emboldened you to (commit) sins? What had deceived you about your Lord, and what has made you satisfied with the destruction of your own soul? Is there no cure for your ailment or no awakening from your sleep? Do you not have pity on yourself as you have on others?"
فَلَرُبمَا تَرَى الضاحِيَ مِنْ حَر الشمْسِ فَتُظِلهُ، أَوْ تَرَى الْمُبْتَلَى بِأَلَم يُمِض جَسَدَهُ فَتَبْكِي رَحْمَةً لَهُ! فَمَا صَبرَك عَلَى دَائِكَ، وَجَلدَكَ عَلَى مُصَابِكَ، وَعَزاكَ عَنِ الْبُكَاءِ عَلَى نَفْسِكَ وَهِيَ أَعَز الانْفُسِ عَلَيْكَ! وَكَيْفَ لاَ يُوقِظُكَ خَوْفُ بَيَاتِ نِقْمَة، وَقَدْ تَوَرطْتَ بمَعَاصِيهِ مَدَارِجَ سَطَوَاتِهِ!,"Generally, when you see anyone exposed to the heat of the sun, you cover him with a shade. Or if you see anyone afflicted with grief that pains his body, you weep out of pity for him. What has then made you patient over your own disease? What has made you insistent on your own afflictions, and what has consoled you from weeping over yourself although your life is the most precious of all lives to you? Why does not the fear of an ailment that may befall you in the night keep you awake although you lie on the way to Allah’s wrath due to your sins?"
فَتَدَاوَ مِنْ دَاءِ الْفَتْرَةِ فِي قَلْبِكَ بِعَزِيمَة، وَمِنْ كَرَى الْغَفْلَةِ فِي نَاظِرِكَ بِيَقَظَة، وَكُنْ لله مُطِيعاً، وَبِذِكْرِهِ آنِساً، وَتَمَثلْ فِي حَالِ تَوَليكَ عَنْهُ إِقْبَالَهُ عَلَيْكَ، يَدْعُوكَ إِلَى عَفْوِهِ، وَيَتَغَمدُكَ بِفَضْلِهِ، وَأَنْتَ مُتَوَل عنْهُ إِلَى غَيْرِهِ.,"You should cure the disease of languor in your heart with determination and the sleep of neglectfulness in your eyes with wakefulness. Be obedient to Allah and love His remembrance. Picture yourself running away while He is approaching you. He is calling you to His forgiveness and concealing your faults with His kindness, while you are fleeing away from Him, seeking others."
فَتَعَالى مِنْ قَوِيّ مَا أَكْرَمَهُ! وَتَوَاضَعْتَ مِنْ ضَعِيف مَا أَجْرَأَكَ عَلَى مَعْصِيَتِهِ! وَأَنْتَ فِي كَنَفِ سِتْرِهِ مُقيِمٌ، وَفِي سَعَةِ فَضْلِهِ مَتَقَلبٌ، فَلَمْ يَمْنَعْكَ فَضْلَهُ، وَلَمْ يَهْتِكْ عَنْكَ سِتْرَهُ، بَلْ لَمْ تَخْلُ مِنْ لُطْفِهِ مَطْرِفَ عَيْن فِي نِعْمَة يُحْدِثُهَا لَكَ، أَوْ سَيئَة يَسْتُرُهَا عَلَيْكَ، أَوْ بَلِية يَصْرِفُهَا عَنْكَ، فَمَا ظَنكَ بِهِ لَوْ أَطَعْتَهُ!,"Certainly, Great is Allah the powerful Who is so generous, and how humble and weak you are yet still so bold to commit disobedience to Him although you live in His protection and undergo changes of life in the expanse of His kindness. He does not exclude you from His kindness and does not remove you from His protection. In fact, you have not been without His kindness even for one single moment, whether it be a favor that He conferred upon you, or a sin of yours that He concealed, or a calamity that He has warded off from you. What is your idea about Him if you had obeyed Him?"
وَايْمُ اللهِ لَوْ أَن هذِهِ الصفَةَ كَانَتْ فِي مُتفِقَيْنِ فِي الْقُوةِ، مُتَوَازِيَيْنِ فِي الْقُدْر، لَكُنْتَ أَولَ حَاكِم عَلى نَفْسِكَ بِذَمِيمِ الاخْلاَقِ، وَمَسَاوِىءِ الاعَمْالِ.,"By Allah, if this had been the case with two persons equal in power and matching in might (one being inattentive and the other showering favors upon you), you would then have been the first to indict yourself of having a bad conduct and committing evil deeds."
وَحَقّاً أَقُولُ! مَا الدنْيَا غَرتْكَ، وَلكِنْ بِهَا اغْتَرَرْتَ، وَلَقَدْ كَاشَفَتْكَ الْعِظَاتِ، وَآذَنَتْكَ عَلَى سَوَاء، وَلَهِيَ بِمَا تَعِدُكَ مِنْ نُزُولِ الْبَلاَءِ بِجِسْمِكَ، وَالنقْصِ فِي قُوتِكَ، أَصْدَقُ وَأَوْفَى مِنْ أَنْ تَكْذِبَكَ، أَوْ تَغُركَ،,"I truthfully say that the world has not deceived you but you have had yourself deceived by it. The world opened to you the curtains and divulged to you (everything) equally. And in all that, it forewarned you about the troubles befalling your bodies and the decay in your power. It has been too true and faithful in promise and did not speak a lie to you or deceive you."
وَلَرُب نَاصِح لَهَا عِنْدَكَ مُتهَمٌ، وَصَادِق مِنْ خَبَرِهَا مُكَذبٌ، وَلَئِنْ تَعَرفْتهَا فِي الديَارِ الْخَاوِيَةِ، وَالربُوعِ الْخَالِيَةِ، لَتَجِدَنهَا مِنْ حُسْنِ تَذْكِيرِكَ، وَبَلاَغِ مَوْعِظَتِكَ، بِمَحَلةِ الشفِيقِ عَلَيْكَ، وَالشحِيحِ بك ! وَلَنِعْمَ دَارُ مَنْ لَمْ يَرْضَ بِهَا دَاراً، وَمَحَل مَنْ لَمْ يُوَطنْهَا مَحَلا! وَإِن السعَدَاءَ بالدنْيَا غَداً هُمُ الْهَارِبُونَ مِنْهَا الْيَوْمَ.,"There are many who advise you about it but they are blamed, and they speak the truth about it but they are opposed. If you understand the world by means of dilapidated and far-reaching power of drawing lessons, you would find it like one who is kind to you and cautious about you. It is good abode for whoever does not like it as an abode, a good place of stay for whoever does not regard it a permanent home for stay. Only those who run away from this world today will tomorrow be regarded as virtuous."
إِذَا رَجَفَتِ الراجِفَةُ، وَحَقتْ بِجَلاَئِلِهَا الْقِيَامَةُ، وَلَحِقَ بِكُل مَنْسَك أَهْلُهُ، وَبِكُل مَعْبُود عَبَدَتُهُ، وَبِكُل مُطَاع أَهْلُ طَاعَتِهِ، فَلَمْ يُجْزَ فِي عَدْلِهِ وَقِسْطِهِ يَوْمَئِذ خَرْقُ بَصَر فِي الْهَوَاءِ، وَلاَ هَمْسُ قَدَم فِي الارْضِ إِلا بِحَقهِ، فَكَمْ حُجة يَوْمَ ذَاكَ دَاحِضَة، وَعَلاَئِقِ عُذْر مُنْقَطِعَة!,"When an earthquake occurs, the Day of Resurrection approaches with all its severity, people of every worshiping place cling to it, while all the devotees cling to the objective of their devotion as all followers cling to their leaders. On that Day, even the act of one looking at the sky [wondering about what it contains and about the One Who created everything] or that of the sound of a footstep on the ground [of one who goes to perform a good deed] will be fully rewarded through His Justice and Equity. On that Day, many an argument will prove void and a contention for excuses will stand rejected."
فَتَحَر مِنْ أَمْرِكَ مَايَقُومُ بِهِ عُذْرُكَ، وَتَثْبُتُ بِهِ حُجتُكَ، وَخُذْ مَا يَبْقَى لَكَ مِما لاَ تَبْقَى لَهُ، وَتَيَسرْ لِسَفَرِكَ، وَشِمْ بَرْقَ النجَاةِ، وَارْحَلْ مَطَايَا التشْمِيرِ.,"You, therefore, should now adopt for yourselves the course with which your excuse may be sound and your plea may be heard. Take from the transient things of this world that which will stay for you (in the next world). Provide for your journey. Keep your gaze on the brightness of deliverance, and prepare the saddles (for setting off)."
ومن كلام له (عليه السلام) [يتبرّأ من الظلم],About Keeping Aloof from Oppression and Misappropriation. Aqil’s Condition of Poverty and Destitution
وَاللهِ لانْ أَبِيتَ عَلَى حَسَكِ السعْدَانِ مُسَهداً، أَوْ أُجَر فِي الاغْلاَلِ مُصَفداً، أَحَب إِلَي مِنْ أَنْ أَلْقَى اللهَ وَرَسُولَهُ يَوْمَ الْقِيَامَةِ ظَالِماً لِبَعْضِ الْعِبَادِ، وَغَاصِباً لِشَيْء مِنَ الْحُطَامِ، وَكَيْفَ أَظْلِمُ أَحَداً لِنَفْس يُسْرِعُ إِلَى الْبِلَى قُفُولُهَا، وَيَطُولُ فِي الثرَى حُلُولُهَا؟!,"By Allah, I would rather remain all night long wake on the as- sa’dan thorns (a plant having sharp prickles), or be driven in chains as a prisoner, than meet Allah and His Messenger on the Day of Judgement having oppressed anyone or usurped anything of the world’s wealth. How can I oppress anyone for a world that is fast moving towards destruction, then I shall remain in the earth for a long time?"
"وَاللهِ لَقَدْ رَأَيْتُ عَقِيلاً وَقَدْ أمْلَقَ حَتى اسْتماحَنِي مِنْ بُركُمْ
صَاعاً، وَرَأَيْتُ صِبْيَانَهُ شُعْثَ [ الشعُورِ، غُبْرَ ] الالْوَانِ، مِنْ فَقْرِهِمْ، كَأَنمَا سُودَتْ وُجُوهُهُمْ بِالْعِظْلِمِ، وَعَاوَدَنِي مُؤَكداً، وَكَررَ عَلَي الْقَوْلَ مُرَدداً، فَأَصْغَيْتُ إِلَيْهِ سَمَعِي، فَظَن أَني أَبِيعُهُ دِينِي، وَأَتبِعُ قِيَادَهُ، مُفَارِقاً طَرِيقِي،","By Allah, I certainly saw (my brother) Aqil fallen a prey to destitution. He asked me for one saa’ (about three kilograms’ weight) of wheat, and I also saw his children with dishevelled hair and a dusty countenance due to starvation, as though their faces had been blackened by indigo. He came to me several times and repeated his request to me again and again. I heard him and he thought I would sell my faith to him and follow his path, leaving my own."
فَأَحْمَيْتُ لَهُ حَدِيدَةً، ثُم أَدْنَيْتُهَا مِنْ جِسْمِهِ لِيَعْتَبِرَ بِهَا، فَضَج ضَجِيجَ ذِي دَنَف مِنْ أَلَمِهَا، وَكَادَ أَنْ يَحْتَرِقَ مِنْ مِيسَمِهَا، فَقُلْتُ لَهُ: ثَكِلَتْكَ الثوَاكِلُ، يَا عَقِيلُ ! أَتَئِن مِنْ حَدِيدَة أَحْمَاهَا إِنْسَانُهَا لِلَعِبِهِ، وَتَجُرنِي إِلَى نَار سَجَرَهَا جَبارُهَا لِغَضَبِهِ! أَتَئِن مِنَ الاَذَى وَلاَ أَئِن مِنْ لَظىً ؟!,"Then I heated a piece of iron and took it near his body so that he might learn a lesson from it. He cried as a person in protracted illness the cries of pain, and he was about to get burnt by its branding. Then I said to him, “May mourning women mourn you, O Aqil! Do you cry on account of this (heated) iron which has been made by a man for sport, while you are driving me towards the Fire which Allah, the Powerful, has prepared as a sign of His wrath? Should you cry from pain, but I should not cry from its flame?!”"
وَأَعْجَبُ مِنْ ذلِكَ طَارِقٌ طَرَقَنَا بِمَلْفَوفَة فِي وِعَائِهَا، وَمَعْجُونَة شَنِئْتُهَا، كَأَنمَا عُجِنَتْ بِريقِ حَية أَوْ قَيْئِهَا، فَقُلْتُ: أَصِلَةٌ، أَمْ زَكَاةٌ، أَمْ صَدَقَةٌ؟ فَذلِكَ مُحَرمٌ عَلَيْنَا أَهْلَ الْبَيْتِ! فَقَالَ: لاَ ذَا وَلاَ ذَاكَ، وَلكِنهَا هَدِيةٌ، فَقُلْتُ: هَبِلَتْكَ الْهَبُولُ ! أَعَنْ دِينِ اللهِ أَتَيْتَنِي لِتَخْدَعَنِي؟ أَمُخْتَبِطٌ [ أَنْتَ ]أَمْ ذُو جِنة، أَمْ تَهْجُرُ ؟,"A more strange incident than this is that of a man who came to us in the night with a closed flask full of honey paste, but I disliked it as though it was the saliva or vomit of a serpent. I asked him whether it was a reward, or zakat (poor-tax), or charity, for we, members of the Prophet’s family are forbidden from receiving them. “Childless women may mourn you! Have you come to deviate me from the religion of Allah, or are you mad, or have you been overpowered by some jinn, or are you speaking senselessly?!”"
وَاللهِ لَوْ أُعْطِيتُ الاقَالِيمَ السبْعَةَ بِمَا تَحْتَ أَفْلاَكِهَا، عَلَى أَنْ أَعْصِيَ اللهَ فِي نَمْلَة أَسْلُبُهَا جِلْبَ شَعِيرَة مَا فَعَلْتُهُ، وَإِن دُنْيَاكُمْ عِنْدِي لاهْوَنُ مِنْ وَرَقَة فِي فَمِ جَرَادَة تَقْضَمُهَا، مَا لِعَلِيّ وَلِنَعِيم يَفْنَى، وَلَذة لاَ تَبْقَى! نَعُوذُ بِاللهِ مِنْ سُبَاتِ الْعَقْلِ، وَقُبْحِ الزلَلِ، وَبِهِ نَسْتَعِينُ.,"By Allah, even if I were to be given all the domains of the seven heavens with all that exists under the skies in order to disobey Allah to the extent of snatching one grain of barley from an ant, I would never do it. For me, your world is lighter than the leaf in the mouth of a locust that is chewing it. What has Ali to do with bounties that will pass away and pleasures that will not last? We seek the protection of Allah from the slip of wisdom, from the evils of falling into error, and from Him do we seek succor."
ومن دعاء له (عليه السلام) [يلتجىء إلى الله أن يغنيه],Supplication
اللهُم صُنْ وَجْهِي بِالْيَسَارِ، وَلاَتَبْذُلْ جَاهِيَ بِالاقْتَارِ، فَأَسْتَرْزِقَ طَالِبِي رِزْقِكَ، وَأَسْتَعْطِفَ شِرَارَ خَلْقِكَ،وَأُبْتَلَى بِحَمْدِ مَنْ أَعْطَانِي، وَأُفْتَتَنَ بِذَم مَنْ مَنَعَنِي، وَأَنْتَ مِنْ وَرَاءِ ذلِكَ كُلهِ وَلِي الاعْطَاءِ والْمَنْعِ،(إنكَ عَلى كُل شَيء قَدِيرٌ),"O Lord! Preserve (the grace of) my face with easiness of life and do not disgrace my countenance with destitution lest I should have to beg a livelihood from those who beg from You, try to seek the favor of Your evil creatures, engage myself in praising those who give me and be tempted to abuse those who do not give to me, although behind all these You are the master of giving and denying. “Verily, You have power over all things, You are the all-Powerful One” (Holy Quran, 66: 8)."
دَارٌ بِالْبَلاَءِ مَحْفُوفَةٌ، وَبِالْغَدْرِ مَعْرُوفَةٌ، لاَ تَدُومُ أَحْوَالُهَا، وَلاَ يَسْلَمُ نُزالُهَا. أَحْوَالٌ مُخْتَلِفَةٌ، وَتَارَاتٌ مُتَصَرفَةٌ، الْعَيْشُ فِيهَا مَذْمُومٌ، وَالامَانُ مِنْهَا مَعْدُومٌ، وَإِنمَا أَهْلُهَا فِيهَا أَغْرَاضٌ مُسْتهْدَفَةٌ، تَرْمِيهِمْ بِسِهَامِهَا، وَتُفْنِيهِمْ بِحِمَامِهَا.,This [world] is a house surrounded by calamities and is well- known for deceitfulness. Its conditions do not last and those who inhabit it do not remain safe. Its conditions change and its ways alternate. Life in it is blameworthy and safety in it is non-existent. Yet its people are targets; it strikes them with its arrows and destroys them with death.
وَاعْلَمُوا عِبَادَ اللهِ أَنكُم وَمَا أَنْتُمْ فِيهِ مِنْ هذِهِ الدنْيَا عَلَى سَبِيلِ مَنْ قَدْ مَضَى قَبْلَكُمْ، مِمنْ كَانَ أَطْوَلَ مِنْكُمْ أَعْمَاراً، وَأَعْمَرَ دِيَاراً، وَأَبْعَدَ آثَاراً، أَصْبَحَتْ أَصْوَاتُهُمْ هَامِدَةً، وَرِيَاحُهُمْ رَاكِدَةً، وَأَجْسَادُهُمْ بِالِيَةً، وَدِيَارُهُمْ خَالِيَةً، وَآثَارُهُمْ عَافِيَةً،,"Be informed, O servants of Allah, that certainly you and all the things in this world in your possession are treading on the paths of those (who were) before you. They lived longer life-spans, had more populated houses and left behind more lasting tracks. Their voices have become silent, their movements have become stationary, their bodies have become rotten, their houses have become empty and their traces have become obliterated."
فَاسْتَبْدَلُوا بِالْقُصُورِ الْمُشَيدَةِ، وَالـنمارِقِ الْمُمَهدَةِ، الصخُورَ وَالاحْجَارَ الْمُسَندَةَ، وَالْقُبُورَ اللاطِئَةَ الْمُلْحَدَةَ، التي قَدْ بُنِيَ عَلَى الْخَرَابِ فِنَاؤُهَا، وَشُيدَ بِالترَابِ بِنَاؤُهَا، فَمَحَلهَا مُقْتَرِبٌ، وَسَاكِنُهَا مُغْتَرِبٌ،,"Their magnificent places and spread-out carpets were changed into stones, laid-in-blocks and cave-like dug-out graves whose very foundation is based on ruins and whose construction has been made with soil. Their positions are contiguous, but those settled in them are like far- flung strangers."
بَيْنَ أَهْلِ مَحَلة مُوحِشِينَ، وَأهْلِ فَرَاغ مُتَشَاغِلِينَ، لاَيَسْتَأْنِسُونَ بِالاوْطَانِ، وَلاَ يَتَوَاصَلُونَ تَوَاصُلَ الْجِيْرَانِ، عَلَى مَا بَيْنَهُمْ مِنْ قُرْبِ الْجِوَارِ، وَدُنُو الدارِ، وَكَيْفَ يَكُونُ بَيْنَهُمْ تَزَاوُرٌ، وَقَدْ طَحَنَهُمْ بِكَلْكَلِهِ الْبِلَى، وَأَكَلَتْهُمُ الْجَنَادِلُ وَالثرَى ؟!,"They are among the people of their area but feel lonely; they are free from having to work but are still engaged (in activity). They feel no attachment to homelands, nor do they keep contact with each other, as neighbors do, despite nearness of neighborhood. And how can they meet each other when decay has ground them with its chest and stones and earth have eaten them up?"
وَكَأَنْ قَدْ صِرْتُمْ إِلَى مَا صَاروا إِلَيْهِ، وَارْتَهَنَكُمْ ذلِكَ الْمَضْجَعُ، وَضَمكُمْ ذلِكَ الْمُسْتَوْدَعُ، فَكَيْفَ بِكُمْ لَوْ تَنَاهَتْ بِكُمُ الامُورُ، وبُعْثِرَتِ الْقُبُورُ؟! : (هُنَالِكَ تَبْلُو كُل نَفْس مَا أَسْلَفَتْ وَرُدوا إِلَى اللهِ مَوْلاَهُمُ الْحَق وَضَل عَنْهُمْ ما كَانُوا يفْتَرُون),"It is as though you too have gone where they have gone, the same sleeping place has caught you, the same place has detained you. What would then be your status when your affairs reach their end and graves are turned upside down? “Every soul shall realize what it has sent before, and they shall be brought back to Allah, their true Lord, and what they did fabricate (of false deities) would vanish from them” (Holy Quran, 10: 30)."
ومن دعاء له (عليه السلام) [يلجأ فيه إلى الله لِيهديه إلى الرشاد],Supplication
اللهُم إِنكَ آنَسُ الاْنِسِينَ لاوْلِيَائِكَ، وَأَحْضَرُهُمْ بِالْكِفايَةِ لِلْمُتَوَكلِينَ عَلَيْكَ، تُشَاهِدُهُمْ فِي سَرَائِرِهِمْ، وَتَطلِعُ عَلَيْهِمْ فِي ضَمائِرِهِمْ، وَتَعْلَمُ مَبْلَغَ بَصَائِرِهِمْ، فَأَسْرَارُهُمْ لَكَ مَكْشُوفَةٌ، وَقُلُوبُهُمْ إِلَيْكَ مَلْهُوفَةٌ،,"O Lord! You are the most attached to Your lovers and the most ready to assist those who trust in You. You see them in their concealment, know whatever is in their conscience and are aware of the extent of their intelligence. Consequently, their secrets are open to You and their hearts are eager from You."
إِنْ أَوْحَشَتْهُمُ الْغُرْبَةُ آنَسَهُمْ ذِكْرُكَ، وَإِنْ صُبتْ عَلَيْهِمُ الْمَصَائِبُ لَجأُوا إِلَى الاسْتِجَارَةِ بِكَ، عِلْماً بَأَن أَزِمةَ الامُورِ بِيدِكَ، وَمَصَادِرَهَا عَنْ قَضَائِكَ.,"If loneliness bores them, Your remembrance gives them solace. If distresses befall them, they solicit Your protection because they know that the reins of affairs are in Your hands and that their movements depend upon Your commands."
اللهُم إِنْ فَهِهْتُ عَنْ مسْأَلَتِي، أَوْ عَمِيتُ عَنْ طِلْبَتِي، فَدُلنِي عَلَى مَصَالِحِي، وَخُذْ بِقَلْبِي إِلَى مَرَاشِدِي، فَلَيْسَ ذَاكَ بِنُكْر مِنْ هِدَايَاتِكَ، وَلاَ بِبِدْع مِنْ كِفَايَاتِكَ. اللهُم احْمِلْنِي عَلَى عَفْوِكَ، وَلاَ تَحْمِلْنِي عَلَى عدْلِكَ.,"O Lord! If I am unable to express my request or cannot see my needs, then guide me towards my betterment. Take my betterment and my heart towards the sound goal. This is not against (the mode of) Your guidance nor anything new against Your ways of support. O Lord! Deal with me with Your forgiveness and do not deal with me according to Your justice."
لله بلادُ فُلاَن، فَلَقَدْ قَومَ الاوَدَ، وَدَاوَى الْعَمَدَ، وَأَقَامَ السنةَ، وَخَلفَ الْفِتْنَةَ ! ذَهَبَ نَقِي الثوْبِ، قَلِيلَ الْعَيْبِ، أَصَابَ خَيْرَهَا، وَسَبَقَ شَرهَا، أَدى إِلَى اللهِ طَاعَتَهُ، وَاتقَاهُ بِحَقهِ، رَحَلَ وَتَرَكَهُمْ فِي طُرُق مَتَشَعبَة، لاَ يَهْتَدِي بِهَا الضال، وَلاَ يَسْتَيْقِنُ الْمُهْتَدِي.,"May Allah reward such-and-such man who straightened the curve, cured the disease, abandoned mischief and established the Sunnah. He departed (from this world) with untarnished clothes and few shortcomings. He achieved the goodness (of this world) and remained safe from its evils. He adhered to Allah’s obedience and feared Him as He deserves to be feared. He went away leaving the people in dividing ways wherein the misled cannot obtain guidance and the guided cannot attain certainty."
ومن كلام له (عليه السلام) في وصف بيعته بالخلافة وقد تقدم مثله بألفاظ مختلفة,Allegiance to Imam Ali ibn Abu Talib for the Caliphate. (A similar sermon in somewhat different version has already been cited.)
وَبَسَطْتُمْ يَدِي فَكَفَفْتُهَا، وَمَدَدْتُمُوهَا فَقَبَضْتُهَا، ثُم تَدَاكَكْتُمْ عَلَي تَدَاك الابِلِ الْهِيمِ عَلَى حِيَاضِهَا يَوْمَ وِرْدِهَا، حَتى انْقَطَعَتِ النعْلُ، وَسَقَطَ الردَاءُ، وَوُطِىءَ الضعِيفُ، وَبَلَغَ مِنْ سُرُورِ الناسِ بِبَيْعَتِهِمْ إِيايَ أَنِ ابْتَهَجَ بِهَا الصغِيرُ، وَهَدَجَ إِلَيْهَا الْكَبِيرُ، وَتَحَامَلَ نَحْوَهَا الْعَلِيلُ، وَحَسَرَتْ إِلَيْهَا الْكِعَابُ.,"You drew out my hand towards you so you may swear the oath of allegiance to me, but I held it back. And you stretched it again, but I contracted it. Then you crowded over me as the thirsty camels crowd on the watering cisterns on their being taken there, so much so that shoes were torn, shoulder-cloths fell away and the weak got trampled upon. And the happiness of people on their allegiance to me was so manifest, small children felt joyful, the old staggered (up to me) for it, the sick, too, reached for it helter skelter and young girls ran for it even without veils."
ومن خطبة له (عليه السلام) [في مقاصد أُخرى],"Fear of Allah, an Account of Those Who Remain Apprehensive of Death and Adopt Asceticism"
فَإِن تَقْوَى اللهِ مِفْتَاحُ سَدَاد، وَذَخِيرَةُ مَعَاد، وَعِتْقٌ منْ كل مَلَكَة، وَنَجَاةٌ مِنْ كل هَلَكَة، بِهَا يَنْجَحُ الطالِبُ، وَيَنْجُوا الْهَارِبُ، وَتُنَالُ الرغَائِبُ.,"Certainly, fear of Allah is the key to guidance, a provision for the next world, freedom from every kind of slavery, and deliverance from all ruin. With its help, the seeker succeeds, and whoever makes for safety escapes and achieves his aims."
فَاعْمَلُوا وَالْعَمَلُ يُرْفَعُ، وَالتوْبَةُ تَنْفَعُ، وَالدعَاءُ يُسْمَعُ، وَالْحَالُ هَادِئَةٌ، وَالاقْلامُ جَارِيَةٌ. وَبَادِرُوا بِالاعْمَالِ عُمُراً نَاكسِاً، أَوْ مَرَضاً حَابِساً، أَوْ مَوْتاً خَالِساً، فَإِن الْمَوْتَ هَادِمُ لَذاتِكُمْ، وَمُكَدرُ شَهَوَاتِكُمْ، وَمُبَاعِدُ طِياتِكُمْ، زَائِرٌ غَيْرُ مَحْبُوب، وَقِرْنٌ غَيْرُ مَغْلُوب، وَوَاترٌ غَيْرُ مَطْلُوب،,"Perform good deeds while such deeds are being raised (in value), repentance can be of benefit, prayer can be heard, conditions are peaceful and the pens (of the two angels) are in motion (to record the deeds). Hasten towards (virtuous) actions before the change (to old age) or to a lingering illness, or to a snatching death. Certainly, death will end your enjoyments, mar your pleasures and puts an end to your goals. It is an unwanted visitor, an invincible adversary and a non-discriminating killer."
قَدْ أَعْلَقَتْكُمْ حَبَائِلُهُ، وَتَكَنفَتْكُمْ غَوَائِلُهُ، وَأَقْصَدَتْكُمْ مَعَابِلُهُ، وَعَظُمَتْ فِيكُمْ سَطْوَتُهُ، وَتَتَابَعَتْ عَلَيْكُمْ عَدْوَتُهُ، وَقَلتْ عَنْكُمْ نَبْوَتُهُ، فَيُوشِكُ أَنْ تَغْشَاكُمْ دَوَاجِىظُلَلِهِ(11)، وَاحْتِدَامُ(12) عِلَلِهِ،,"Its ropes have entrapped you, its evils have surrounded you, its arrowheads have aimed at you, its sway over you is great, its oppression on you is continuous and the chance of its missing you is remote. Very soon you will be overwhelmed with the gloom of its shades, the severity of its illness,"
وَحَنَادِسُ(13) غَمَرَاتِهِ(14)، وَغَوَاشِي سَكَرَاتِهِ، وَأَلِيمُ إِرْهَاقِهِ، وَدُجُو أَطْبَاقِهِ، وَجُشُوبَةُ مَذَاقِهِ; فَكَأَنْ قَدْ أَتْاكُمْ بَغْتَةً فَأَسْكَتَ نَجِيكُمْ، وَفَرقَ نَدِيكُمْ، وَعَفى آثَارَكُمْ، وَعَطلَ دِيَارَكُمْ، وَبَعَثَ وُراثَكُمْ، يَقْتَسِمُونَ تُرَاثَكُمْ، بَيْنَ حَمِيم خَاص لَمْ يَنْفَعْ، وَقَرِيب مَحْزُون لَمْ يَمْنَعْ، وَآخَرَ شَامِت لَمْ يَجْزَعْ.,"the darkness of its distresses, the senseless
utterances of its pangs, the grief of its destruction, the darkness of its encompassing and the bitterness of its taste. It will seem as if it has come to you out of a sudden, silenced those who were whispering to you, separated your group, destroyed your doings, devastated your houses and altered your successors to distribute your estate among the chief relatives who were of no benefit to you, or the grieved near ones who could not protect (you), or those rejoicing who did not lament (you)."
فَعَلَيْكُمْ بِالْجِد وَالاجْتِهَادِ، وَالتأَهبِ وَالاسْتِعْدَادِ، وَالتزَودِ فِي مَنْزِلِ الزادِ. وَلاَ تَغُرنكُمُ الدنْيَا كَمَا غَرتْ مَنْ كَانَ قَبْلَكُمْ مِنَ الامَمِ الْمَاضِيَةِ، وَالْقُرُونِ الْخَالِيَةِ، الذِينَ احْتَلَبُوا دِرتَهَا، وَأصَابُوا غِرتَهَا، وَأَفْنَوْا عِدتَهَا، وَأَخْلَقُوا جِدتَهَا،,"Therefore, it is incumbent upon you to strive. Exert your effort, equip yourself, get ready and provide yourself from the place of provision. And let not the life of this world deceive you as it deceived those before you from among the past generations and by-gone periods – those who extracted its milk, benefited from its neglectfulness, passed a long time and turned its new things into old (by living long)."
أَصْبَحَتْ مَسَاكِنُهُمْ أَجْدَاثاً، وَأَمْوَالُهُمْ مِيرَاثاً، لاَ يَعْرِفُونَ مَنْ أَتَاهُمْ، وَلاَ يَحْفِلُونَ مَنْ بَكَاهُمْ، وَلاَ يُجِيبُونَ مَنْ دَعَاهُمْ. فَاحْذَرُوا الدنْيَا فَإِنهَا غَرارَةٌ خَدُوعٌ، مُعْطِيَةٌ مَنُوعٌ، مُلْبِسَةٌ نَزُوعٌ، لاَ يَدُومُ رَخَاؤُهَا، وَلاَ يَنْقَضِي عَنَاؤُهَا، وَلاَ يَرْكُدُ بَلاَؤُهَا.,"Their abodes turned into graves and their wealth into inheritable estate. They do not know who came to them (at their graves). They do not pay heed to those who weep over them nor respond to those who call upon them. Therefore, beware of this world, for it is treacherous, deceitful and cheating. It gives and takes back, covers with clothes and uncovers. Its pleasure does not last, its hardship does not end and its calamity does not terminate."
منها: في صفة الزّهاد,Part of the same sermon about the ascetics:
كَانُوا قَوْماً مِنْ أَهْلِ الدنْيَا وَلَيْسُوا مِنْ أَهْلِهَا، فَكَانُوا فِيهَا كَمَنْ لَيْسَ مِنْهَا، عَمِلُوا فِيهَا بَمَا يُبْصِرُونَ، وَبَادَرُوا فِيهَا مَا يَحْذَرُونَ، تَقَلبُ أَبْدَانُهُمْ بَيْنَ ظَهْرَانَيْ أَهْلِ الاْخِرَةِ، يَرَوْنَ أَهْلَ الدنْيَا يُعَظمُونَ مَوْتَ أَجْسَادِهِمْ وَهُمْ أَشد إِعْظَاماً لِمَوْتِ قُلُوبِ أَحْيَائِهِمْ.,They are from among the people of this world but are not its people because they remain in it as though they do not belong to it. They act herein upon what they observe and hasten her in (to avoid) what they fear. Their bodies move among the people of the next world. They see that the people of this world attach importance to the death of their bodies while they themselves attach more importance to the death of the hearts of the living.
ومن خطبة له (عليه السلام) خطبها بذي قار، وهو متوجّه إلى البصرة وذكرها الواقدي في كتاب الجمل,"Imam Ali ibn Abu Talib delivered this sermon at Thi-Qar on his way to Basra. The historian al-Waqidi has mentioned it (in Kitab al-Jamal).
About the Holy Prophet :"
فَصَدَعَ بَمَا أُمِرَ بِهِ، وَبَلغَ رِسَالَةِ رَبهِ، فَلَم اللهُ بِهِ الصدْعَ، وَرَتَقَ بِهِ الْفَتْقَ، وَأَلفَ بِهِ بَيْنَ ذَوِي الارْحَامِ، بَعْدَ الْعَدَاوَةِ الْوَاغِرَةِ فِي الصدُورِ، والضغَائِنِ الْقَادِحَةِ فِي الْقُلُوبِ.,"The Prophet manifested whatever he was commanded and conveyed the message of his Lord. Consequently, Allah repaired through him the cracks, joined through him the slits and created (through him) affection among kin although they bore intense enmity in (their) chests and deep-seated rancor in (their) hearts."
"ومن كلام له (عليه السلام) كلّم به عبدالله بن زمعة وهو من شيعته
وذلك أنه قَدِمَ عليه في خلافته يطلب منه مالاً، فقال(عليه السلام):","Abdullah ibn Zama’ah, who was one of the followers of Imam Ali ibn Abu Talib, came to him once during his Caliphate to ask for some money. Imam Ali ibn Abu Talib said the following to him:"
إِن هذَا الْمَالَ لَيْسَ لِي وَلاَ لَكَ، وَإِنمَا هُوَ فَيْءٌ لِلْمُسْلِمِينَ، وَجَلْبُ أَسْيَافِهِمْ، فَإِنْ شَرِكْتَهُمْ فِي حَرْبِهِمْ كَانَ لَكَ مِثْلُ حَظهِمْ، وَإِلا فَجَنَاةُ أَيْدِيهِمْ لاَ تَكُونُ لِغَيْرِ أَفْوَاهِهِمْ.,"This money does not belong to me, nor does it belong to you. It is the collective property of the Muslims and the acquisition of their swords. If you had taken part with them in their fighting, you would have had a share equal to theirs; otherwise, the earning of their hands cannot be for other than their own mouths."
أَلاَ إِن اللسَانَ بَضْعَةٌ مِنَ الانْسَانِ، فَلاَ يُسْعِدُهُ الْقَوْلُ إِذَا امْتَنَعَ، وَلاَ يُمْهِلُهُ النطْقُ إِذَا اتسَعَ، وَإِنا لامَرَاءُ الْكَلاَمِ، وَفِينَا تَنَشبَتْ عُرُوقُهُ، وَعَلَيْنَا تَهَدلَتْ غُصوُنُهُ.,"Be informed that the tongue is part of a man’s body. If the man desists, speech will not cooperate with him, and when he dilates, speech will not give him time to stop. Certainly, we are the masters of speech. Its veins are fixed in us and its branches are hanging over us."
وَاعْلَمُوا رَحِمَكُمُ اللهُ أَنكُمْ فِي زَمَان الْقَائِلُ فِيهِ بالْحَق قَلِيلٌ، وَاللسَانُ عَنِ الصدْقِ كَلِيلٌ، وَاللازِمُ لِلْحَق ذَلِيلٌ، أَهْلُهُ مُعْتَكِفُونَ عَلَى الْعِصْيَانِ، مُصْطَلِحُونَ عَلَى الادْهَانِ، فَتَاهُمْ عَارِمٌ، وَشَائِبُهُمْ آثِمٌ،عَالِمُهُمْ مُنَافِقٌ، وَقَارِئُهُمْ مُمَاذِقٌ، لايُعَظمُ صَغِيرُهُمْ كَبِيرَهُمْ، وَلاَ يَعُولُ غَنيِيهُمْ فَقِيرَهُمْ.,"Be informed, may Allah have mercy on you, that you are living at a time when those who speak about right are few, when tongues are loath to utter the truth and those who stick to what is right are humiliated. The people of this time are engaged in disobedience. Their youths are wicked, their old men are sinful, their learned men are hypocrites and their speakers are psychopathics. Their youths do not respect their elders and their rich do not support the destitute."
ومن كلام له (عليه السلام) روى اليماني، عن أحمد بن قتيبة، عن عبدالله بن يزيد، عن مالك بن دِحْيَةَ، قال: كنّا عند أمير المؤمنين(عليه السلام)، فقال ـ وقد ذكر عنده اختلاف الناس ـ:,"Di’bil al-Yamami has related from Ahmed ibn Qutaybah, and the latter from Abdullah ibn Yazid, and he from Malik ibn Dihyah who said, “We were with Imam Ali ibn Abu Talib when a discussion arose about the differences among men (in features and conduct), so Imam Ali ibn Abu Talib said the following:"
إِنمَا فَرقَ بَيْنَهُمْ مَبَادِىءُ طِينِهِمْ، وَذلِكَ أَنهُمْ كَانُوا فِلْقَةً مِنْ سَبَخِ أَرْض وَعَذْبِهَا، وَحَزْنِ تُرْبَة وَسَهْلِهَا، فَهُمْ عَلَى حَسَبِ قُرْبِ أَرْضِهِمْ يَتَقَارَبُونَ، وَعَلَى قَدْرِ اخْتِلاَفِهَا يَتَفَاوَتُونَ،,They differ among themselves because of the sources of their clay (from which they have been created). This is so because they are either from salty soil or sweet soil or from rugged earth or soft earth. They resemble each other on the basis of the affinity of their soil and differ according to its difference.
فَتَام الروَاءِ نَاقِصُ الْعَقْلِ، وَمَاد الْقَامَةِ قَصِيرُ الْهِمةِ، وَزَاكِي الْعَمَلِ قَبِيحُ المَنْظَرِ، وَقَرِيبُ الْقَعْرِ بَعِيدُ السبْرِ،مَعْرُوفُ الضرِيبَةِ مُنْكَرُ الْجَلِيبَةِ، وَتَائِهُ الْقَلْبِ مُتَفَرقُ اللب، وَطَلِيقُ اللسَانِ حدِيدُ الْجَنَانِ.,"Therefore, sometimes a person of handsome features is weak in intelligence, a tall stature person is of low courage, a virtuous person is ugly in appearance, a short stature person is far-sighted, a good-natured person has an evil trait, a person of perplexed heart has a bewildering mind and a sharp-tongued person has a wakeful heart."
ومن كلام له (عليه السلام) قاله وهو يلي غسل رسول الله(صلى الله عليه وآله) وتجهيزه,Spoken When Imam Ali Ibn Abu Talib Was Busy in the Funeral Ablution (Ghusl) and Shrouding of the Holy Prophet
بِأَبِي أَنْتَ وأُمي، لَقَدِ انْقَطَعَ بِمَوْتِكَ مَا لَمْ يَنْقَطِعْ بِمَوْتِ غَيْرِكَ مِنَ النبُوةِ وَالانْبَاءِ وأَخْبَارِ السماءِ، خَصَصْتَ حَتى صِرْتَ مُسَلياً عَمنْ سِوَاكَ، وَعَمَمْتَ حَتّى صَارَ الناسُ فِيكَ سَواءً،,"May my parents be sacrificed for you, O Messenger of Allah! With your death, the process of Prophethood, the revelation and heavenly messages have stopped and which had not stopped at the death of others (prophets). Your status with us (members of your family) is so special that our grief for having lost you has become a source of consolation (to us) as against the grief of all others; our grief for having lost you is also common so that all Muslims may share it equally."
وَلَوْلاَ أَنكَ أَمَرْتَ بِالصبْرِ، وَنَهَيْتَ عَنِ الْجَزَعِ، لانْفَدْنَا عَلَيْكَ مَاءَ الشؤُونِ، وَلَكَانَ الداءُ مُمَاطِلاً، وَالْكَمَدُ مُحَالِفاً، وَقَلا لَكَ ! وَلكِنهُ مَا لاَ يُمْلَكُ رَدهُ، وَلاَ يُسْتَطَاعُ دَفْعُهُ! بِأَبِي أَنْتَ وَأُمّي! اذْكُرْنَا عِنْدَ رَبكَ، وَاجْعَلْنَا مِنْ بَالِكَ!,"If you had not commended endurance and prevented us from wailing, we would have produced tears abundantly. Even then, the pain will not have subsided and this grief will not have ended. They will have been too little an indication of our grief for you. But this (death) is a matter that cannot be reversed nor is it possible to avoid. May my father and mother die for you; do remember us with Allah and take care of us."
ومن كلام له (عليه السلام) اقتصّ فيه ذكر ما كان منه بعد هجرة النبي(صلى الله عليه وآله) ثم لحاقه به,Imam Ali Ibn Abu Talib Relating His Own Condition after the Prophet’s Migration till Their Meeting
فَجَعَلْتُ أَتْبَعُ مَأْخَذَ رَسُولِ الله(صلى الله عليه وآله) فَأَطَأُ ذِكْرَهُ، حَتى انْتَهَيْتُ إِلَى الْعَرَجِ.,I began to follow the path adopted by the Prophet and tread on the tracks of his remembrance till I reached al-Arj.
في حديث طويل. فقوله (عليه السلام): «فَأطَأُ ذِكْرَهُ»، من الكلام الذي رُمِيَ به إلى غايتي والفصاحة والايجاز، وأراد أني كنتُ أُعْطي خبره(عليه السلام) من بدء خروجي إلى أن انتهيتُ إلى هذا الموضع، وكنّى عن ذلك بهذه الكناية العجيبة.,"Sayyid ar-Radi says the following: “Imam Ali ibn Abu Talib’s words “faata’u dhikrahu” constitute the highest forms of brevity and eloquence. He means to say that he was being given news about the Prophet from the commencement of his setting out till he reached this place, and he has expressed this notion in this wonderful expression.”"
[ 236 ],Sermon 236
ومن خطبة له (عليه السلام) في شأن الحكمين وذمّ أهل الشام,About the Two Arbitrators (Abu Musa al-Ashari and Amr Ibn Al-As) and the Disparagement of the Syrians.
جُفَاةٌ طَغَامٌ، عَبِيدٌ أَقْزَامٌ، جُمعُوا مِنْ كُل أَوْب، وَتُلُقطُوا مِنْ كُل شَوْب، مِمنْ يَنْبَغِي أَنْ يُفَقهَ وَيُؤَدبَ، وَيُعَلمَ وَيُدَربَ، وَيُوَلى عَلَيْهِ، وَيُؤْخَذَ عَلَى يَدَيْهِ، لَيْسُوا مِنَ الْمُهَاجِرِينَ وَالانْصَارِ، وَلاَ مِنَ الذِينَ تَبَوؤا الدارَ.,"Rude, low people and mean slaves! They have been collected from all sides and picked up from every pack. They need to be taught the tenets (of Islam), disciplined, instructed, trained, supervised and led by the hand. They are neither Muhajirun nor Ansar, nor are those who made their dwellings in the abode (in Medina) and in belief."
أَلاَ وَإِن الْقَوْمَ اخْتَارُوا لانْفُسِهِمْ أَقْرَبَ الْقَوْمِ مِما تُحِبونَ، وَاخْتَرْتُمْ لانْفُسِكُمْ أَقْرَبَ الْقَوْمِ مِما تَكْرَهُونَ، وَإِنمَا عَهْدُكُمْ بَعَبْدِ اللهِ بْنِ قَيْس بِالامْسِ يَقُولُ: إِنهَا فِتْنَةٌ فَقَطعُوا أَوْتَارَكُمْ وَشِيمُوا سُيُوفَكُمْ، فَإِنْ كَانَ صَادِقاً فَقَدْ أَخْطَأَ بِمَسِيرِهِ غَيْرَ مُسْتَكْرَه، وَإِنْ كَانَ كَاذِباً فَقَدْ لَزِمَتْهُ التهَمَهُ.,"Look! They have chosen for themselves one who is nearest of all to what they desire, while you have chosen one who is nearest to what you dislike. You may certainly recall that the other day Abdullah ibn Qays (Abu Musa al-Ash’ari) was saying, “It is mischief; therefore, cut away your bow-string and sheathe your swords.” If he was right (in what he said), then he was wrong in marching (against us) without being forced. But if he was lying, then he should be viewed with suspicion."
فَادْفَعُوا فِي صَدْرِ عَمْرِوبْنِ الْعَاصِ بِعَبْدِ اللهِ بْنِ الْعَباسِ، وَخُذُوا مَهَلَ الايامِ، وَحُوطُوا قَوَاصِيَ الاسْلاَمِ، أَلاَ تَرَوْنَ إِلَى بَلاَدِكُمْ تُغْزَى، وَإِلَى صَفَاتِكُمْ تُرْمَى ؟.,"Therefore, send ‘Abdullah ibn Abbas to face ‘Amr ibn al-As. Make use of these days and safeguard the borders of Islam. Do you not see that your cities are being attacked and your prowess is being aimed at?"
[ 237 ],Sermon 237
ومن خطبة له (عليه السلام) يذكر فيها آل محمد(عليهم السلام),Imam Ali Ibn Abu Talib Describes Here the Members of the Prophet’s Family
هُمْ عَيْشُ الْعِلْمِ، وَمَوْتُ الْجَهْلِ، يُخْبِرُكُمْ حِلْمُهُمْ عَنْ عِلْمِهِمْ، وَصَمْتُهُمْ عَنْ حِكَمِ مَنْطِقِهِمْ، لاَ يُخَالِفُونَ الْحَق وَلاَ يَخْتَلِفُونَ فِيهِ، هُمْ دَعَائِمُ الاسْلاَمِ، وَوَلاَئِجُ الاْعْتِصَامِ،,"They are the life of knowledge and the death of ignorance. Their forbearance tells you of their knowledge and their silence the wisdom of their speech. They do not go against right, nor do they differ (among themselves) about it. They are the pillars of Islam and the havens of (its) protection."
بِهِمْ عَادَ الْحَق فِي نِصَابِهِ، وَانْزَاحَ الْبَاطِلُ عَنْ مُقَامِهِ، وَانْقَطَعَ لِسَانُهُ عَنْ مَنْبِتِهِ، عَقَلُوا الدينَ عَقْلَ وِعَايَة وَرِعَايَة، لاَ عَقْلَ سَمَاع وَرِوَايَة، فَإِن رُوَاةَ الْعِلْمِ كَثِيرٌ، وَرُعَاتَهُ قَلِيلٌ.,"With them, right has returned to its status and wrong has left its place, so its tongue is severed from the root. They have understood the religion attentively and carefully, not by mere heresy nor from relaters because those who relate knowledge are many, but those who absorb it are few."
[ 238 ],Sermon 238
"ومن خطبة له (عليه السلام)
[في المسارعة إلى العمل]","About Preparing Provisions for the next World, While Being in this World, and Performing Good Deeds Before Death"
فَاعْمَلُوا وَأَنْتُمْ فِي نَفَسِ الْبَقَاءِ، وَالصحُفُ مَنْشُورَةٌ، وَالتوْبَةُ مَبْسُوطَةٌ، وَالْمُدْبِرُ يُدْعَى، وَالْمُسِيءُ يُرْجَى، قَبْلَ أَنْ يَخْمُدَ العَمَلُ، وَيَنَقَطِعَ الْمَهَلُ، وَتَنْقَضِيَ الْمُدةُ، وَتُسَد أبْوابُ التوْبَةِ، وَتَصْعَدَ الْمَلاَئِكَةُ.,"Perform (good) deeds while you are still in the vastness of this life, while the books are open (for recording your deeds), repentance is allowed, the runner away (from Allah) is being called upon (to revert) and the sinner is being given hope (of forgiveness) before the (light of) action is put off, before time expires, life ends, the door of repentance is closed and the angels ascend to the sky."
"فَأخَذَ امْرُؤٌ مِنْ نَفْسِهِ لِنَفْسِهِ، وَأَخَذَ مِنْ حَيّ لِمَيت، وَمِنْ فَان لِبَاق، وَمِنْ ذَاهِب لِدَائِم. امْرُءٌ خَافَ اللهَ وَهُوَ مُعَمرٌ إلَى أَجَلِهِ، وَمَنْظُورٌ إلَى عَمَلِهِ.
امْرُءٌ أَلْجَمَ نَفْسَهُ بِلِجَامِهَا، وَزَمهَا بِزِمَامِهَا، فَأَمْسَكَهَا بِلِجَامِهَا عَنْ مَعَاصِي اللهِ، وَقَادَها بِزِمَامِهَا إِلَى طَاعَةِ اللهِ.","Therefore, a man should derive benefit from himself for himself, from the living for the dead, from the mortal for the immortal, and from the who departs for the one who stays. A man should fear Allah while he is given a life to lead up to his death and is given time to act. A man should control himself by the rein and hold it with its bridle. Thus, by the rein he should prevent it from disobedience towards Allah, and by the bridle he should lead it towards obedience to Allah."
[ 239 ],Sermon 239
ومن كلام له (عليه السلام) يحثّ فيه أصحابه على الجهاد وَاللهُ مُسْتأْدِيكُمْ شُكْرَهُ، وَمُوَرثُكُمْ أَمْرَهُ، وَمُمْهِلُكُمْ فِي مِضْمار مَحْدُود، لِتَتَنَازَعُوا سَبَقَهُ، فَشدوا عُقَدَ الْمَـآزِرِ، وَاطْوُوا فُضُولَ الْخَوَاصِر، وَلاَ تَجْتَمِعُ عَزِيمَةٌ وَوَلِيمَةٌ، وَمَا أَنْقَضَ النوْمَ لِعَزَائِمِ الْيَوْمِ،أَمحَى الظلَمَ لِتَذَاكِيرِ الْهِمَمِ!,"Exhorting His Men to Carry out Jihad, Asking Them to Refrain from Seeking a Life of Luxury Allah admonishes you to thank Him and assigns to you His affairs. He has allowed time in the limited field (of life) so that you may vie with each other in seeking the reward (of Paradise). Therefore, tighten your belts and wrap up the hems. High courage and dinners do not go together. Sleep causes weakness in the big affairs of the day and (its) darkness obliterates the thoughts of courage."
ومن كلام له (عليه السلام) قاله لعبد الله بن العباس وقد جاء برسالة من عثمان بن عفان وهو محصور يسأله فيها الخروج إلى ماله بينبُع، ليقلّ هتف الناس باسمه للخلافة، بعد أن كان سأله مثل ذلك من قبل.,"When Othman ibn Affan was surrounded, Abdullah ibn Abbas brought a letter to Imam Ali ibn Abu Talib from Othman in which the latter expressed the desire that Imam Ali ibn Abu Talib go to his estate, Yanbu’, so that the proposal that was being mooted out for him to become caliph would subside. Othman had made this same request earlier."
فقال(عليه السلام): يَابْنَ عَباس، مَا يُرِيدُ عُثْـمَانُ إِلا أَنْ يَجَعَلَنِي جَمَلاً نَاضِحاً بِالْغَرْبِ، أَقْبِلْ وَأَدْبِرْ! بَعَثَ إِلَي أَنْ أَخْرُجَ، ثُم بَعَثَ إِلي أَنْ أَقْدُمَ، ثُم هُوَ الاْنَ يَبْعَثُ إِلَي أَنْ أَخْرُجَ! وَاللهِ لَقَدْ دَفَعْتُ عَنْهُ حَتى خَشِيتُ أَنْ أَكُونَ آثِماً.,"Upon this, Imam Ali ibn Abu Talib said the following to Ibn Abbas:. O Ibn Abbas! Othman just wants to treat me like the water¬drawing camel so that I may go forward and backward with the bucket. Once he sent word that I should go out, then he sent me word that I should return. Now, again he sends me word that I should go out. By Allah, I continued to protect him till I feared lest I should become a sinner."
باب المختار من كتب أمير المؤمنين عليه السلام,"Selected writings of our Master, Imam Ali Ibn Abu Talib, His Letters to his Enemies and Governors of his Provinces, including selections of his Letters appointing his Administrative Officers and Injunctions to Members of his Family and Companions."
من كتاب له (عليه السلام) إلى أهل الكوفة، عند مسيره من المدينة إلى البصرة,Addressed to the people of Kufa at the time of his march from Medina to Basra.
مِنْ عَبْدِ اللهِ عَلِيّ أَمِيرِالْمُؤْمِنِينَ إلَى أَهْلِ الْكُوفَةِ، جَبْهَةِ الاْنْصَارِ وَسَنَامِ الْعَرَبِ.,"From the servant of Allah, Ali, the Commander of the Faithful, to the people of Kufa who are the foremost among the supporters and the chiefs of the Arabs."
أَما بَعْدُ، فَإِني أُخْبِرُكُمْ عَنْ أَمْرِ عُثْمانَ حَتى يَكُونَ سَمْعُهُ كَعِيَانِهِ:,I am reminding you of what happened to Othman so that its memory may be like seeing its events:
إِن الناسَ طَعَنُوا عَلَيْهِ، فَكُنْتُ رَجُلاً مِنَ الْمُهَاجِرِينَ أُكْثِرُ اسْتِعْتَابَه، وَأُقِل عِتَابَهُ، وَكَانَ طَلْحَةُ وَالزبَيْرُ أَهْوَنُ سَيْرِهِمَا فِيهِ الْوَجيِفُ.,"People criticized him, and I was the only man from among the Muhajirun (immigrants) to ask him to make it his pursuit to please (the Muslims) the most and to offend them the very least. As for Talhah and az-Zubayr."
وَأَرْفَقُ حِدَائِهِمَا الْعَنِيفُ، وَكَانَ مِنْ عَائِشَةَ فِيهِ فَلْتَةُ غَضَب، فَأُتِيحَ لَهُ قَوْمٌ فَقَتَلُوهُ، وَبَايَعَنِي الناسُ غَيْرَ مُسْتَكْرَهِينَ وَلاَ مُجْبَرِينَ، بَلْ طَائِعِينَ مُخَيرِينَ.,"their lightest step about him was hard, and their softest voice was strong. Aisha, too, was angry with him. Consequently, a group overpowered him and killed him. Then, people swore allegiance to me, not by force or compulsion, but obediently and out of their free will."
وَاعْلَمُوا أَن دَارَ الْهِجْرَةِ قَدْ قَلَعَتْ بِأَهْلِهَا وَقَلَعُوا بِهَا، وَجَاشَتْ جَيْشَ الْمِرْجَلِ، وَقَامَتِ الْفِتْنَةُ عَلَى الْقُطْبِ، فَأَسْرِعُوا إِلَى أَمِيرِكُمْ، وَبَادِرُوا جَهَادَ عَدُوكُمْ، إِنْ شَاءَ اللهُ.,"You should know that Medina has been vacated by its residents who have abandoned it. It is boiling like a huge cauldron and rebellion is fixed on its axis, moving with full force. So, hasten towards your amir (commander) and proceed forward to fight your enemy, if Allah, to Whom Might and Majesty belong, so wills."
ومن كتاب له (عليه السلام)إليهم، بعد فتح البصرة.,Written to the People of Kufa after the Victory in Basra.
وَجَزَاكُمُ اللهُ مِنْ أَهْلِ مِصْر عَنْ أَهْلِ بَيْتِ نَبِيكُمْ أَحْسَنَ مَا يَجْزِي الْعَامِلِينَ بِطَاعَتِهِ، وَالشاكِرِينَ لِنِعْمَتِهِ، فَقَدْ سَمِعْتُمْ وَأَطَعْتُمْ، وَدُعِيتُمْ فَأَجَبْتُمْ.,"May Allah reward you, townsmen (of Kufa), on behalf of a member of your Prophet’s family, with the best reward that He bestows on those who act in obedience to Him and on those who thank Him for His bounties. Surely, you heard (me) and obeyed, and when you were called upon, you promptly responded."
ومن كتاب كتبه (عليه السلام) لشريح بن الحارث قاضيه,"Written to Shurayh ibn al-Harith (al-Kindi), Kufa’s Judge"
روي أنّ شريح بن الحارث قاضي أمير المؤمنين(عليه السلام) اشترى على عهده داراً بثمانين ديناراً، فبلغه(عليه السلام)ذلك، فاستدعى شريحاً، وقال له:,"It is related that Shurayh ibn al-Harith (al-Kindi), who was Imam Ali ibn Abu Talib’s Qadi (judge) of Kufa, during his tenure, bought a house for eighty dinars. When it became known to Imam Ali ibn Abu Talib, he sent for him saying:"
فقال شريح: قد كان ذلك يا أمير المؤمنين.,"Shurayh replied, “Yes, O Imam ibn Abu Talib; it is so.”"
قال: فنظر إليه (عليه السلام) نظر مغضب ثمّ قال له:,Imam Ali ibn Abu Talibcast an angry look at him and said:
يَا شُرَيْحُ، أَمَا إِنهُ سَيَأْتِيكَ مَنْ لاَ يَنْظُرُ فِي كِتَابِكَ، وَلاَ يَسْأَلُكَ عَنْ بَينَتِكَ، حَتى يُخْرِجَكَ مِنْهَا شَاخِصاً، وَيُسْلِمَكَ إلَى قَبْرِكَ خَالِصاً.,"O Shurayh, beware, shortly one person (the angel of death) will come to you who will not look at the document, nor will he question you about your testimony but take you out of it far away and deposit you in your grave quite alone."
فَانْظُرْ يَا شُرَيْحُ لاَ تَكُونُ ابْتَعْتَ هذِهِ الدارَ مِنْ غَيْرِ مَالِكَ، أَوْ نَقَدْتَ الثمَنَ مِنْ غَيْرِ حَلاَلِكَ! فَإِذَا أَنْتَ قدْ خَسِرْتَ دَارَ الدنْيَا وَدَارَ الاْخِرَةِ!,"Look, O Shurayh! If you have purchased this house from money other than yours, or paid the price from an unlawful source, you have incurred on your soul the loss of this world as well as of the next."
"أَمَا إِنكَ لَوْ كُنْتَ أَتَيْتَنِي عِنْدَ شِرَائِكَ مَا اشْتَرَيْتَ لَكَتَبْتُ لَكَ كِتاباً عَلَى هذِهِ النسْخَةِ، فَلَمْ تَرْغَبْ فِي شِرَاءِ هذِهِ الدارِ بِدِرْهَم فَمَا فَوْقُ.
والنسخة هذه:","If you had come to me at the time of purchase, I would have written for you a document on this paper, then you would have liked to purchase the house even for one dirham, not to speak of more.
 That document is this:"
هذَا مَا اشْتَرَى عَبْدٌ ذَلِيلٌ، مِنْ مَيت قَدْ أُزْعِجَ لِلرحِيلِ.,This is about a purchase made by a humble slave (of Allah) from another slave ready to depart (for the next world).
اشْتَرَى مِنْهُ دَاراً مِنْ دَارِ الْغُرُورِ، مِنْ جَانِبِ الْفَانِينَ، وَخِطةِ الْهَالِكِينَ.,He has purchased a house out of houses of deceit in the area of mortals and in the neighborhood of mortals.
وَتَجْمَعُ هذِهِ الدارَ حُدُودٌ أَرْبَعَةٌ: الْحَد الاولُ يَنْتَهِي إِلَى دَوَاعِي الاْفَاتِ، وَالْحَد الثانِي يَنْتَهِي إِلَى دَوَاعِي الْمُصِيباتِ، وَالْحَد الثالِثُ يَنْتَهِي إلَى الْهَوَى الْمُرْدِي، وَالْحَد.,This house has four boundaries as follows: The first boundary is contiguous to sources of calamities; the second boundary adjoins the sources of distress; the third boundary adjoins devastating desires.
الرابِعُ يَنْتَهِي إِلَى الشيْطَانِ الْمُغْوِي، وَفِيهِ يُشْرَعُ بَابُ هذِهِ الدارِ.,"and the fourth boundary adjoins deceitful Satan, and it is towards this that the door of this house opens."
اشْتَرَى هذَا الْمُغْتَر بِالامَلِ، مِنْ هذَا الْمُزْعَجِ بِالاجَلِ، هذِهِ الدارَ بِالْخُرُوجِ مِنْ عِز الْقَنَاعَةِ، وَالدخُولِ فِي ذُل الطلَبِ وَالضرَاعَةِ.,This house has been purchased by one who has been waylaid by desires from one who is being driven by death at the price of leaving the honor of contentment and entering into the humility of want and submissiveness.
فَمَا أَدْرَكَ هذَا الْمُشْتَرِي فِيَما اشْتَرَى مِنْ دَرَك، فَعَلَى مُبَلْبِلِ أَجْسَامِ الْمُلُوكِ، وسَالِبِ نُفُوسِ الْجَبَابِرَةِ، وَمُزِيلِ مُلْكِ الْفَراعِنَةِ، مِثْلِ كِسْرَى وَقَيْصَرَ، وَتُبع وَحِمْيَرَ.,"If the buyer encounters some (evil) consequences of this transaction, then it is for the one who dismantles the bodies of monarchs, snatches the lives of despots, destroys the domain of Pharaohs, Kisras, Caesars, Tubbas and Himyars"
وَمَنْ جَمَعَ الْمَالَ عَلَى الْمَالِ فَأَكْثَرَ، وَمَنْ بَنَى وَشَيدَ، وَزَخْرَفَ وَنَجدَ، وَادخَرَ واعْتَقَدَ، وَنَظَرَ بِزَعْمِهِ لِلْوَلَدِ، إِشْخَاصُهُمْ جَمِيعاً إِلَى مَوْقِفِ الْعَرْضِ وَالْحِسَابِ، وَمَوْضِعِ الثوَابِ وَالْعِقَابِ.,"and all those who amass wealth upon wealth and go on increasing it, who build high houses and decorate them and collect treasures and preserve them, as they claimed according to their own thinking, for children to take them to the place of accounting and judgement and the status of reward and punishment."
إذَا وَقَعَ الامْرُ بِفَصْلِ الْقَضَاءِ، (وَخَسِرَ هُنَا لِكَ الْمُبْطِلُونَ),"“When the verdict will be passed those who stood on falsehood will then be the losers” (Holy Quran, 40: 78)."
شَهِدَ عَلَى ذلِكَ الْعَقْلُ إِذَا خَرَجَ مِنْ أَسْرِ الْهَوَى، وَسَلِمَ مِنْ عَلاَئِقِ الدنْيَا.,This document is appreciated by intelligence when free from the shackles of desire and from the adornments of this world.
ومن كتاب كتبهإلى بعض أُمراء جيشه.,To One of the Officers of His Army
فَإِنْ عَادُوا إِلَى ظِل الطاعَةِ فَذَاكَ الذِي نُحِب.,"If they return to the umbrella of obedience, then this is all that we want."
وَإِنْ تَوَافَتِ الامُورُ بِالْقَوْمِ إِلَى الشقَاقِ وَالْعِصْيَانِ فَانْهَدْ بِمَنْ أَطاعَكَ إِلَى مَنْ عَصَاكَ.,"But if the condition of these people points out towards disruption and disobedience, then, taking with you those who obey you, you must rush against those who disobey you."
وَاسْتَغْنِ بِمَنِ انْقَادَ مَعَكَ عَمنْ تَقَاعَسَ عَنْكَ، فَإِن الْمُتَكَارِهَ مَغِيبُهُ خَيْرٌ مِنْ شُهُودِهِ، وَقُعُودُهُ أَغْنَى مِنْ نُهُوضِهِ.,"While you have those with you who follow you, do not worry about those who hold back from you because the absence of a half-hearted man is better than his presence, and his sitting down is better than his rising."
ومن كتاب له (عليه السلام)إلى الاشعث بن قيس عامل أذربيجان.,"To al-Ash’ath ibn Qays (al-Kindi), Governor of Azerbaijan"
وَإِن عَمَلَكَ لَيْسَ لَكَ بِطُعْمَة، وَلكِنهُ فِي عُنُقِكَ أَمَانةٌ، وَأَنْتَ مُسْتَرْعىً لِمَنْ فَوْقَكَ.,"Certainly, your assignment is not a morsel for you, but it is a trust round your neck, and you have been charged with the protection (of the people) on behalf of your superiors."
لَيْسَ لَكَ أَنْ تَفتَاتَ فِي رَعِية، وَلاَ تُخَاطِرَ إِلا بِوَثِيقَة.,"It is not for you to be oppressive towards the subjects, nor to put your life at risk save on strong grounds."
وَفي يَدَيْكَ مَالٌ مِنْ مَالِ اللهِ عَزوَجَل، وَأَنْتَ مِنْ خُزانِهِ حَتى تُسَلمَهُ إِلَي.,"You have in your hands the funds which are the property of Allah to Whom belong Might and Majesty, and you hold its charge till you pass it on to me."
وَلَعَلي أَلا أَكُونَ شَر وُلاَتِكَ لَكَ، وَالسلاَمُ.,"Probably I will not be one of the bad rulers for you, and this is the end of the matter."
ومن كتاب له (عليه السلام)إلى معاوية.,To Mu’awiyah (ibn Abu Sufyan).
إِنهُ بَايَعَنِي الْقَوْمُ الذِينَ بَايَعُوا أَبَا بَكْر وَعُمَرَ وَعُثْمانَ عَلَى مَا بَايَعُوهُمْ عَلَيْهِ.,"Verily, those who swore allegiance to Abu Bakr, Umar and Othman have sworn allegiance to me on the same basis on which they swore allegiance to them."
فَلَمْ يَكُنْ لِلشاهِدِ أَنْ يَخْتَارَ، وَلاَ لِلغَائِبِ أَنْ يَرُد، وَإنمَا الشورَى لِلْمُهَاجِرِينَ وَالانْصَارِ.,"Whoever was present had no choice (tconsider), and whoever was absent had no right to reject, and consultation was confined to the Muhajirun and the Ansar."
فَإِنِ اجْتَمَعُوا عَلَى رَجُل وَسَموْهُ إِمَاماً كَانَ ذلِكَ لله رِضىً.,"If they agree on an individual and take him to be the Caliph, it will be deemed to imply seeking Allah’s pleasure."
فَإِنْ خَرَجَ عَنْ أَمْرِهِمْ خَارِجٌ بِطَعْن أَوْبِدْعَة رَدوهُ إِلَى مَاخَرَجَ منه.,"If anyone keeps away by way of demonstrating his objection or for innovation, they will return him to the status from where he kept away."
فَإِنْ أَبَى قَاتَلُوهُ عَلَى اتبَاعِهِ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ، وَوَلاهُ اللهُ مَا تَوَلى.,"If he refuses, they will fight him for following a course other than that of the believers, and Allah will put him back from where he had run away."
وَلَعَمْرِي، يَا مُعَاوِيَةُ، لَئِنْ نَظَرْتَ بِعَقْلِكَ دُونَ هَوَاكَ لَتَجِدَني أَبْرَأَ الناسِ مِنْ دَمِ عُثْمانَ، وَلَتَعْلَمَن أَني كُنْتُ فِي عُزْلَة عَنْهُ، إِلا أَنْ تَتَجَنى.,"By my life, O Mu’awiyah, if you see with your brain without any passion, you will find me the most innocent of all with regard to Othman’s blood, and you will surely know that I was in seclusion from him, unless you conceal what is quite open to you."
فَتَجَن مَا بَدَا لَكَ! وَالسلاَمُ.,"Then you may commit an outrage (on me) as you like, and that is the end of the matter."
ومن كتاب منه(عليه السلام)إليه أيضاً,To Mu’awiyah
أَما بَعْدُ، فَقَدْ أَتَتْني مِنْكَ مَوْعِظَةٌ مُوَصلَةٌ، وَرِسَالَةٌ مُحَبرَةٌ.,I have received from you the packet of unconnected pieces of advice and an embellished letter.
نَمقْتَهَا بِضَلاَلِكَ، وَأَمْضَيْتَهَا بِسُوءِ رَأْيِكَ.,You have written it because of your misguidance and dispatched it because of your lack of wisdom.
وَكِتَابُ امْرِىء لَيْسَ لَهُ بَصَرٌ يَهْدِيهِ، وَلاَ قَائِدٌ يُرْشِدُهُ.,This is the letter of a man who has neither light to show him the way nor a leader to guide him on the right path.
قَدْ دَعَاهُ الْهَوَى فَأَجَابَهُ، وَقَادَهُ الضلاَلُ فَاتبَعَهُ، فَهَجَرَ لاَغِطاً، وَضَل خَابِطاً.,"Passion prompted him and he responded to it. Misguidance led him and he followed it. Consequently, he began to speak nonsense and went recklessly astray."
ومن هذا الكتاب،,An Excerpt from the Same Letter:
لانهَا بَيْعَهٌ وَاحِدَةٌ لاَ يُثَنى فِيهَا النظَرُ، وَلاَ يُسْتَأْنَفُ فِيهَا الْخِيَارُ.,"Because allegiance is once and for all, it is not open for reconsideration, nor is there any scope for fresh proceedings of an election."
الْخَارِجُ مِنْهَا طَاعِنٌ، وَالْمُرَوي فِيهَا مُدَاهِنٌ.,"Whoever remains out of it is deemed to be critical of Islam, while whoever remains argumentative about it is a hypocrite."
ومن كتاب له (عليه السلام)إلى جرير بن عبدالله البجلي لما أرسله إلى معاوية.,To Jarir Ibn Abdillah Al-bajali When Imam Ali Ibn Abu TalibSent Him to Mu’awiyah (And There Was a Delay in His Return).
أَما بَعْدُ، فَإِذَا أَتَاكَ كِتَابِي فَاحْمِلْ مُعَاوِيَةَ عَلَى الْفَصْلِ، وَخُذْهُ بَالامْرِ الْجَزْمِ.,"When you receive this letter of mine, you must ask Mu’awiyah to take a final decision and to follow a determined course."
ثُم خَيرْهُ بَيْنَ حَرْب مُجْلِيَة، أَوْ سِلْم مُخْزِيَة.,Then ask him to choose either war that exiles him from home or a dishonorable peace.
فَإِنِ اخْتَارَ الْحَرْبَ فَانْبِذْ إِلَيْهِ، وَإِنِ اخْتَارَ السلْمَ فَخُذْ بَيْعَتَهُ، وَالسلاَمُ.,"If he chooses war, leave him alone, but if he chooses peace, secure an oath of allegiance from him, and that is an end to the matter."
ومن كتاب له (عليه السلام)إلى معاوية,To Mu’awiyah
فَأَرَادَ قَوْمُنَا قَتْلَ نَبِينَا، وَاجْتِيَاحَ أَصْلِنَا.,Our people (the tribesmen of Quraish) decided to kill our Prophetand to uproot us.
وَهَموا بِنَا الْهُمُومَ، وَفَعَلُوا بِنَا الافَاعِيلَ، وَمَنَعُونَا الْعَذْبَ، وَأَحْلَسُونَا الْخَوْفَ، وَاضْطَرونَا إِلَى جَبَل وَعْر، وَأَوْقَدُوا لَنَا نَارَ الْحَرْبِ.,"They caused us many worries, behaved with us harshly, denied us the ease of life, exposed us to fear, forced us to seek refuge in a rugged mountain and ignited for us the flames of war."
فَعَزَمَ اللهُ لَنَا عَلَى الدب عَنْ حَوْزَتِهِ، وَالرمْيِ مِنْ وَرَاءِ حُرْمَتِهِ.,Allah then gave us determination to protect His religion and defend His honor.
مُؤْمِنُنَا يَبْغِي بِذلِكَ الاجْرَ، وَكَافِرُنَا يُحَامِي عَنِ الاصْلِ.,"The believers among us expected (heavenly) rewards from so doing, and the unbelievers among us gave their support because of kinship."
وَمَنْ أَسْلَمَ مِنْ قُرَيش خِلْوٌ مِما نَحْنُ فِيهِ بِحِلْف يَمْنَعُهُ، أَوْ عَشِيرَة تَقُومُ دُونَهُ، فَهُوَ مِنَ الْقَتْلِ بِمَكَانِ أَمْن.,"Those who accepted Islam from among the tribesmen of Quraish were away from the distresses in which we were involved either because of a pledge that protected them or because of the tribe that would rise to support them. They were, therefore, safe from being killed."
وَكَانَ رَسُولُ اللهِ(صلى الله عليه وآله) إذَا احْمَر الْبَأْسُ، وَأَحْجَمَ الناسُ، قَدمَ أَهْلَ بَيْتِهِ فَوَقَى بِهِمْ أَصَحَابَهُ حَر السيُوفِ وَالاسِنةِ.,"The way with the Prophetwas that when fighting became fierce and people began to lose ground, he would send forward members of his family and through them protect his companions from the attacks with swords and spears."
فَقُتِلَ عُبَيْدَةُ بْنُ الْحَارِثِ يَوْمَ بَدْر، وَقُتِلَ حَمْزَةُ يَوْمَ أُحُد، وَقُتِلَ جعفر يَوْمَ مُؤْتَةَ.,"In this way, Ubaydah ibn al-Harith was killed on the Day of Badr, Hamzah (ibn ‘ Abdul-Muttalib) on the Day of Uhud, and Jafar (ibn Abu Talib) on the Day of Mu’tah."
وَأَرَادَ مَنْ لَوْ شِئْتُ ذَكَرْتُ اسْمَهُ مِثْلَ الذِي أَرَادُوا مِنَ الشهَادَةِ، وَلكِن آجَالَهُمْ عُجلَتْ،مَنِيتَهُ أُجلَتْ.,"One more person, whom I can name if I wish, desired to seek martyrdom as they did, but their deaths approached, while his had not."
فَيَاعَجَباً لِلدهْرِ! إِذْ صِرْتُ يُقْرَنُ بِي مَنْ لَمْ يَسْعَ بِقَدَمِي، وَلَمْ تَكُنْ لَهُ كَسَابِقَتِي التِي لاَ يُدْلِي أحَدٌ بِمِثْلِهَا، إِلا أَنْ يَدعِيَ مُدع مَا لاَ أَعْرِفُهُ.,"How strange it is that I am being grouped with him who never had a briskness of pace like mine, nor had he, to his credit, any achievement like mine unless he claims something of which I do not know."
وَلاَ أَظُن اللهَ يَعْرِفُهُ، وَالْحَمْدُ لله عَلَى كُل حَال.,"In any case, all praise belongs to Allah."
وَأَما مَا سَأَلْتَ مِنْ دَفْعِ قَتَلَةِ عُثْمانَ إِلَيْكَ، فَإِني نَظَرْتُ فِي هذَا الامْرِ، فَلَمْ أَرَهُ يَسَعُنِي دَفْعُهُمْ إِلَيْكَ وَلاَ إِلَى غَيْرِكَ.,"As regarding your request to hand over to you the murderers of Othman, I have contemplated over this matter and I do not find that handing them over to you or to someone else is possible for me."
وَلَعَمْرِي لَئِنْ لَمْ تَنْزِعْ عَنْ غَيكَ وَشِقَاقِكَ لَتَعْرِفَنهُمْ عَنْ قَلِيل يَطلُبُونَكَ.,"By my life, if you do not give up your wrong ways and disruptive deeds, you would surely know them."
لاَ يُكَلفُونَكَ طَلَبَهُمْ فِي بَرّ وَلاَ بَحْر، وَلاَ جَبَللاَ سَهْل.,"They would shortly be seeking you and would not give you the trouble of seeking them on land, sea, mountains or plains."
إِلا أَنهُ طَلَبٌ يَسُوءُكَ وِجْدَانُهُ، وَزَوْرٌ لاَ يَسُركَ لُقْيَانُهُ، وَالسلاَمُ لاهْلِهِ.,But this search would be painful for you and their visit would not give you happiness. Peace be on those whoever deserves it.
ومن كتاب له (عليه السلام)إليه أيضاً,To Mu’awiyah
وَكَيْفَ أَنْتَ صَانِعٌ إِذَا تَكَشفَتْ عَنْكَ جَلاَبِيبُ مَا أَنْتَ فِيهِ مِنْ دُنْيَا قَدْ تَبَهجَتْ بِزِينَتِهَا، وَخَدَعَتْ بِلَذتِهَا.,What would you do when the coverings of this world in which you are wrapped are removed from you? The world attracted you with its embellishments and deceived you with its pleasures.
دَعَتْكَ فَأَجَبْتَهَا.,"It called you, and you responded to it."
وَقَادَتْكَ فَاتبَعْتَهَا.,"It led you, and you followed it."
وَأَمَرَتْكَ فَأَطَعْتَهَا.,"It commanded you, and you obeyed it."
وَإِنهُ يُوشِكُ أَنْ يَقِفَكَ وَاقِفٌ عَلَى مَا لاَ يُنْجيِكَ مِنْهُ.,Shortly an informer will inform you of things against which there will be no shield (to protect you).
ِجَن، فَاقْعَسْ عَنْ هذَا الامْرِ، وَخُذْ أُهْبَةَ الْحِسَابِ، وَشَمرْ لِمَا قَدْ نَزَلَ بِكَ، وَلاَ تُمَكنِ الْغُوَاةَ مِنْ سَمْعِكَ.,"Therefore, keep off from this affair, take heed of the accounting (on the Day of Judgement), get ready for death that will soon overtake you, and do not lend your ears to those who have gone astray."
موَإِلا تَفْعَلْ أُعْلِمْكَ مَا أَغْفَلْتَ مِنْ نَفْسِكَ، فَإِنكَ مُتْرَفٌ.,"If you do not do so, I shall recall to you whatever you have forgotten because you are a man living in ease and luxury."
قَدْ أَخَذَ الشيْطَانُ مِنْكَ مَأْخَذَهُ، وَبَلَغَ فِيكَ أَمَلَهُ، وَجَرَى مِنْكَ مَجْرَى الروحِ وَالدمِ.,"Satan has taken you in his clutches, secured his wishes in you and taken complete control of you like your soul and blood."
وَمَتَى كُنْتُمْ يَا مُعَاوِيَةُ سَاسَةَ الرعِيةِ، وَوُلاَةَ أَمْرِ الامةِ ؟ بِغَيْرِ قَدَم سَابِق، وَلاَ شَرَف بَاسِق، وَنَعُوذُ بِاللهِ مِنْ لُزومِ سَوَابِقِ الشقَاءِ، وَأُحَذرُكَ أَنْ تَكُونَ مُتَمادِياً فِي غِرةِ الامْنِيةِ، مُخْتَلِفَ الْعَلاَنِيَةِ والسرِيرَةِ.,"O Mu’awiyah! When were you ever a protector of the subjects and a guardian of the affairs of the people without granting some people distinction (over others)? We seek Allah’s protection against the befalling of previous misfortunes, and I warn you lest you should continue being deceived by desires and your outer appearance becomes different from your inner self."
وَقَدْ دَعَوْتَ إِلَى الْحَرْبِ.,You have called me to war.
فَدَعِ الناسَ جَانِباً وَاخْرُجْ إِلَي، وَأَعْفِ الْفَرِيقَينِ مِنَ الْقِتَالِ.,It is better if you left the people on one side and you yourself came out to meet me (on the battlefield) and thus spare both our parties having to fight.
لِتَعْلَمَ أينَا الْمَرِينُ عَلَى قَلْبِهِ، وَالْمُغَطى عَلَى بَصَرِهِ!,It will then be known which one of us has a rusted heart and covered eyes.
فَأَنَا أَبُو حَسَن قَاتِلُ جَدكَ وَخَالِكَ وأَخِيكَ شَدْخاً يَوْمَ بَدْر.,"I am the father of al-Hassan who killed your grandfather (‘Utbah ibn Rabi’ah), your brother (Hanzalah ibn Abu Sufyan) and your uncle (Al-Walid ibn Utbah) by cutting them to pieces on the day of Badr."
ذلكَ السيْفُ مَعِي، وَبِذلِكَ الْقَلْبِ أَلْقَى عَدُوي.,"The same sword is with me, and I meet my adversary with the same heart."
مَا اسْتَبْدَلْتُ دِيناً، وَلاَ اسْتَحْدَثْتُ نَبِيّاً.,"I have not altered the religion, nor do I follow any new prophet."
وَإني لَعَلَى الْمِنْهَاجِ الذِي تَرَكْتُمُوهُ طَائِعِينَ، وَدَخَلْتُمْ فِيهِ مُكْرَهِينَ.,I am surely treading on that very highway which you had willingly forsaken then was forced to adopt.
وَزَعَمْتَ أَنكَ جِئْتَ ثَائراً بِدَمِ عُثْمانَ.,You think that you have come out seeking revenge for Othman’s blood.
وَلَقَدْ عَلِمْتَ حَيْثُ وَقَعَ دَمُ عُثْمانَ فَاطْلُبْهُ مِنْ هُنَاكَ إِنْ كُنتَ طَالباً.,"Certainly, you know how Othman’s blood was shed. If you want to avenge it, avenge it there."
فَكَأَني قدْ رَأَيْتُكَ تَضِج مِنَ الْحَرْبِ إِذَا عَضتْكَ ضَجِيجَ آلْجِمَالِ بِالاثْقَالِ.,"It is as though I see that when war is cutting you with its teeth, you cry like camels moaning under heavy loads."
وَكَأَني بِجَمَاعَتِكَ تَدْعُونِي جَزَعاً مِنَ الضرْبِ الْمُتَتَابِعِ، وَالْقَضَاءِ الْوَاقِعِ، وَمَصَارِعَ بَعْدَ مَصَارِعَ، إِلَى كِتَابِ اللهِ، وَهِيَ كَافِرةٌ جَاحِدَهٌ، أَوْ مُبَايِعَةٌ حَائِدَةٌ.,"And it is as though I see your party bewildered by the incessant striking of the swords, the occurrence of death, and the falling of bodies after bodies, calling me towards the Holy Quran although they would themselves be either unbelievers, deniers of the truth or renegades of allegiance after having sworn it."
ومن وصية وصّى بها(عليه السلام) جيشاً بعثه إلى العدو.,Given to the Contingent Sent to Confront an Enemy.
فَإذَا نزَلتُمْ بِعَدُوّ أَوْ نَزَلَ بِكُمْ، فَلْيَكُنْ مُعَسْكَرُكُمْ فِي قُبُلِ الاشْرَافِ، أَوْ سِفَاحِ الْجِبَالِ، أَوْ أثْنَاءِ الانْهَارِ، كَيْما يَكُونَ لَكُمْ رِدْءاً، وَدُونَكُمْ مَرَدّاً.,"When you proceed towards your enemy, the status of your force should be on the approaches of high grounds or edges of mountains or bends of rivers, so that it may serve you as a place to return to."
وَلْتَكُنْ مُقَاتَلَتُكُمْ مِنْ وَجْه وَاحِد أَوِ اثْنيْنِ.,Your encounter should be from one side or from two.
واجْعَلُوا لَكُمْ رُقَبَاءَ فِي صَيَاصِي الْجِبَالِ، وَمَنَاكِبِ الْهِضَابِ، لِئَلا يَأْتِيَكُمُ الْعَدُو مِنْ مَكَانِ مَخَافَة أَوْ أَمْن.,"Position scouts on the peaks of mountains and the raised sides of the high ground so that the enemy may not approach you from any place, whether of danger or of safety."
وَاعْلَمُوا أَن مُقَدمَةَ الْقَومِ عُيُونُهُمْ، وَعُيُونَ الْمُقَدمَةِ طَلاَئِعُهُمْ.,And be admonished that the vanguard of an army serves as their eyes and the eyes of the vanguard are their informers.
وَإِياكُمْ وَالتفَرقَ.,Beware of dispersal.
فَإِذَا نَزَلْتُمْ فَانْزِلُوا جَمِيعاً، وَإذا ارْتحَلْتُمْ فَارْتَحِلُوا جَمِيعاً.,"When you halt, do so collectively, and when you move, you should move together."
وَإِذَا غشِيكُمُ الليْلُ فَاجْعَلُوا الرمَاحَ كِفةً، وَلاَ تَذُوقُوا النوْمَ إِلا غِرَاراً أَوْ مَضْمَضَةً.,"When night comes, fix your spears in a circle and do not sleep except for dosing or napping."
ومن وصيته لمعقل بن قيس الرياحي حين أنفذه إلى الشام في ثلاثة آلاف مقدّمةً له.,Given to Ma’qil Ibn Qays ar-Riyahi as He Was Dispatched to Syria at the Command of a Vanguard Contingent of Three Thousand Strong.
قال ع له: اتقِ اللهَ الذِي لاَبُدّ لَكَ مِنْ لِقَائِهِ، وَلاَ مُنْتَهَى لَكَ دُونَهُ.,Fear Allah before Whom attendance is inevitable and with other than Whom there is no meeting.
وَلاَ تُقَاتِلَن إِلا مَنْ قَاتَلَكَ.,Do not fight except those who fight you.
وَسِرِ الْبَرْدَيْنِ.,Travel in the two cool periods (i.e. morning and evening).
غَورْ بِالناسِ.,Let the men have a midday sleep.
وَرَفهْ فِي السيْرِ، وَلاَ تَسِرْ أَولَ الليْلِ، فَإِن اللهَ جَعَلَهُ سَكَناً، وَقَدرَهُ مُقَاماً لاَ ظَعْناً.,"March easily and do not travel during the early night for Allah has made it for resting and has ordained it for staying, not for journeying."
فَأَرِحْ فِيهِ بَدَنَكَ، وَرَوحْ ظَهْرَكَ.,"Therefore, give rest to your body in the night and let your beasts of burden also rest."
فَإِذَا وَقَفْتَ حِينَ يَنْبَطِحُ السحَرُ، أَوْ حِينَ يَنْفَجِرُ الْفَجْرُ، فَسِرْ عَلَى بَرَكَةِ اللهِ.,"When you are sure that the morning has approached, and when dawn has drawn nigh, start your journey with Allah’s blessings."
فَإِذَا لَقِيتَ الْعَدُو فَقِفْ مِنْ أَصْحَابِكَ وَسَطاً.,"If you face the enemy, stand in the midst of your comrades."
وَلاَ تَدْنُ مِنَ الْقَوْمِ دُنُو مَنْ يُريدُ أَنْ يُنْشِبَ الْحَرْبَ، وَلاَ تَبَاعَدْ منهم تَبَاعُدَ مَنْ يَهَابُ الْبَأْسَ، حَتى يَأْتِيَكَ أَمْرِي.,"Do not get too near to the enemy like one who wants to commence the fighting, nor should you remain too distant like one who is afraid of action, till you receive my orders."
وَلاَ يَحْمِلَنكُمْ شَنَآنُهُمْ عَلَى قِتَالِهِمْ، قَبْلَ دُعَائِهِمْ وَالاعْذَارِ إِلَيْهِمْ.,Hatred for them should not lead you to fight before inviting them (to guidance) and exhausting your pleas before them.
ومن كتاب له (عليه السلام) إلى أميرين من أُمراء جيشه.,To Two Officers in His Army.
وَقَدْ أَمرْتُ عَلَيْكُمَا وَعَلى مَنْ فِي حَيزِكُمَا مَالِكَ بْنَ الْحَارثِ الاشْترِ.,I have placed Malik 1 ibn al-Harith al-Ashtar in command over you and over all those under you.
فَاسْمَعَا لَهُ وَأَطِيعاً، واجْعَلاَهُ دِرْعاً وَمِجَنّاً، فَإِنّهُ مِمنْ لاَ يُخَافُ وَهْنُهُ، وَلاَ سَقْطَتُهُ، وَلاَ بُطْؤُهُ عَما الاْسْرَاعُ إِلَيْهِ أَحْزَمُ، وَلاَ إِسْرَاعُهُ إِلَى مَا الْبُطءُ عَنْهُ أَمْثَلُ.,"Therefore, follow his commands and take him as the armour and shield for yourselves because he is one of those from whom I have no fear of weakness nor any mistake, nor laziness where haste is more appropriate,nor haste where slackness is expected of him."
ومن وصيّته (عليه السلام) لعسكره قبل لقاء العدوبصفّين.,To the Army Before the Encounter with the Enemy at Siffin.
لاَ تُقَاتِلُوهُمْ حَتى يَبْدَأُوكُمْ، فَإِنكُمْ بِحَمْدِ اللهِ عَلَى حُجة، وَتَرْكُكُمْ إِياهُمْ حَتى يَبْدَأُوكُمْ حُجةٌ أُخْرَى لَكُمْ عَلَيْهِمْ.,"Do not fight them unless they start the fighting because, by the grace of Allah, you are right, and to leave them till they begin fighting will be another point from your side against them."
فَإذَا كَانَتِ الْهَزِيمَةُ بِإذْنِ اللهِ فَلاَ تَقْتُلُوا مُدْبِراً، وَلاَ تُصيِبُوا مُعْوِراً، وَلاَ تُجْهِزُوا عَلَى جَرِيح.,"If, by the will of Allah, the enemy is defeated, do not kill those who flee away, do not strike a helpless person, do not finish off the wounded."
لاَ تَهِيجُوا النسَاءَ بِأَذىً، وَإِنْ شَتَمْنَ أَعْرَاضَكُمْ، وَسَبَبْنَ أُمَرَاءَكُمْ، فَإِنهُن ضَعِيفَاتُ الْقُوَى وَالانْفُسِ وَالْعُقُولِ.,"and do not inflict pain on women even though they may attack your honor with filthy words and abuse your officers because they are weak in character, mind and intelligence."
إِنْ كُنا لَنُؤْمَرُ بِالْكَف عَنْهُن وَإِنهُن لَمُشْرِكَاتٌ.,We have been ordered to avoid them although they may be unbelievers.
وَإِنْ كَانَ الرجُلُ لَيَتَنَاوَلُ الْمَرْأَةَ فِي الْجَاهِلِيةِ بِالْفِهْرِ أَوِ الْهِرَاوَةِ فَيُعَيرُ بِهَا وَعَقِبُهُ مِنْ بَعْدِهِ.,"Even in pre-Islamic (jahiliyya) period, if a man struck a woman with a stone or a stick, he was rebuked along with his posterity after him."
وكان(عليه السلام) يقول إذا لقى العدوّ محارباً:,By Imam Ali Ibn Abu TalibWhen He Used to Face the Enemy.
اللهُم إِلَيْكَ أَفْضَتِ الْقُلُوبُ، وَمُدتِ الاعْنَاقُ، وَشَخَصَتِ الابْصَارُ، وَنُقِلَتِ الاقْدَامُ، وَأُنْضِيَتِ الابْدَانُ.,"O Lord! Hearts are drawn to You, necks are stretching (towards You), eyes are fixed (on You), steps are in motion and bodies have turned lean!"
اللهُم قَدْ صَرحَ مَكْنُونُ الشنَآنِ، وَجَاشَتْ مَرَاجِلُ الاضْغَانِ.,O Lord! Hidden animosity has become manifest and the cauldrons of malice are boiling.
اللهُم إِنا نَشْكُوا إِلَيكَ غَيْبَةَ نَبِينَا، وَكَثْرَةَ عَدُونَا، وَتَشَتتَ أَهْوَائِنَا.,"O Lord! We complain to You of the absence of our Prophet, the numerousness of our enemy and the diffusion of our passions."
(رَبنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَق وَأَنْتَ خَيْرُ الْفَاتِحِينَ),"“Our Lord! Decide between us and our people with truth; You are the Best of those who decide” (Holy Quran, 7: 89)."
وكان يقول (عليه السلام)لاصحابه عند الحرب,He Used to Issue this Instruction to His Followers During Battle Time.
تَشْتَدن عَلَيْكُمْ فَرةٌ بَعْدَهَا كَرةٌ، وَلاَ جَوْلَةٌ بَعْدَهَا حَمْلَةٌ.,The retreat after which return is intended and the withdrawal after which an attack is in view should not make you unhappy.
لاَ وَأَعْطُوا السيُوفَ حُقُوقَهَا.,Do justice with the swords (allow your swords to do their duties).
وَوَطئُوا لِلْجُنُوبِ مَصَارِعَهَا، وَاذْمُرُوا أَنْفُسَكُمْ عَلَى الطعْنِ الْدعْسِي، وَالضرْبِ الطلَحْفِي، وَأَمِيتُوا الاصْوَاتَ، فإِنهُ أَطْردُ لِلْفَشَلِ.,"Keep ready a place for the falling of bodies (of your foe); prepare yourselves for hurling strong spears and striking swords with full force, and keep your voices down as doing so keeps cowardice off."
[فـ] والذِي فَلَقَ الْحَبةَ، وَبَرَأَ النسَمَةَ، مَا أَسْلَمُوا وَلَكِنِ اسْتَسْلَمُوا، وَأَسَروا الْكُفْرَ، فَلَما وَجَدُوا أَعْوَاناً عَلَيْهِ أَظْهَرُوهُ.,"By the One Who broke open the seed (for growth) and created living beings, they had not accepted Islam but had only secured safety (by verbally professing it), hiding their lack of faith. Consequently, when they found helpers for their lack of faith, they disclosed it."
ومن كتاب له (عليه السلام)إلى معاوية، جواباً عن كتاب منه,In Reply to a Letter from Muawiyah.
وَأَما طَلَبُكَ إِلَي الشامَ، فَإِني لَمْ أَكُنْ لاعْطِيَكَ الْيَوْمَ مَا مَنَعْتُكَ أَمْسِ.,"As for your demand to me to (hand over) Syria, I cannot give you today what I denied you the day before."
وَأَما قَوْلُكَ: إِن الْحَرْبَ قَدْ أَكَلَتِ الْعَرَبَ إِلا حُشَاشَاتِ أَنْفُس بَقِيَتْ، فَمَنْ أَكَلَهُ الْحَق فَإِلَى [الْجَنةِ،مَنْ أَكَلَهُ الْبَاطِلُ فَإِلَى] النّارِ.,"As regarding your statement that the war has eaten up Arabia save its last breath, you should know that those whose right has been eaten up will go to Paradise, whereas those who are wrong shall go to Hell."
وَأَما اسْتِوَاؤُنَا فِي الْحَرْبِ والرجَالِ، فَلَسْتَ بِأَمْضَى عَلَى الشك مِني عَلَى الْيَقِينِ، وَلَيْسَ أَهْلُ الشامِ بِأَحْرَصَ عَلَى الدنْيَا مِنْ أَهْلِ الْعِرَاقِ عَلَى الاْخِرَةِ.,"As for your equality in war and in (the numbers of) men, certainly you cannot be more penetrating in doubtfulness (of belief) than I am in certainty (of belief), and the people of Syria are not more greedy for this world than the people of Iraq are for the next one."
وَأَما قَوْلُكَ: إِنا بَنُو عَبْدِ مَنَاف، فَكَذلِكَ نَحْنُ، وَلكِنْ لَيْسَ أُمَيةُ كَهَاشِمَ، وَلاَ حَرْبٌ كَعَبْدِ الْمُطلِبِ، وَلاَ أَبُوسُفْيَانَ كَأَبِي طَالِب.,"As for your saying that both of us are sons of Abd Manaf, it is undoubtedly so, but Umayyah cannot be like Hashim, nor can Harb be like Abdul-Muttalib, nor can Abu Sufyan be like Abu Talib."
وَلاَ المُهَاجرُ كَالطلِيقِ، وَلاَ الصرِيحُ كَاللصِيقِ، وَلاَ الْـمُحِق كَالْمُبطِلِ، وَلاَ الْمُؤْمِنُ كَالمُدْغِلِ.,"The muhajir (immigrant) cannot be a match for whoever was set free (when Mecca fell), nor can one of a pure descent be a match for one who is adopted, nor the pursuer of truth can be a match to the adherent to wrongdoing, nor can a believer be a match for a hypocrite."
وَلَبِئْسَ الْخَلَفُ خَلَفٌ يَتْبَعُ سَلَفاً هَوَى فِي نَارِ جَهَنمَ.,How bad are the successors who go on following their predecessors who have already fallen into the fire of Hell!
وَفِي أَيْدِينَا بعْدُ فَضْلُ النبُوةِ التِي أَذْلَلْنَا بِهَا الْعَزِيزَ، وَنَعَشْنَا بِهَا الذلِيلَ.,"Besides, we also have the distinction of Prophethood among us by virtue of which we subdued the strong and raised up the downtrodden."
وَلَما أَدْخَلَ اللهُ الْعَرَبَ فِي دِينِهِ أَفْوَاجاً، وَأَسْلَمَتْ لَهُ هذِهِ الامةُ طَوْعاً وَكَرْهاً.,When Allah made Arabia enter (the fold of) His religion and when the [Arab] people submitted to it willingly or unwillingly.
كُنْتُمْ مِمنْ دَخَلَ فِي الدينِ: إِما رَغْبَةً وَإِما رَهْبَةً، عَلَى حِينَ فَازَ أَهْلُ السبْقِ بِسَبْقِهِمْ، وَذَهَبَ الْمُهَاجِرُونَ الاولُونَ بِفَضْلِهِمْ.,"you were among those who entered the religion either out of greed or out of fear, at a time when those who had gone first had preceded and when the first Muhajirun had acquired their own distinction."
فَلاَ تَجْعَلَن لِلشيْطَانِ فِيكَ نَصِيباً، وَلاَ عَلَى نَفْسِكَ سَبِيلاً، وَالسلاَمُ.,"Now, do not give Satan have a share in you, nor should you let him have his sway over you, and that is an end of the matter."
ومن كتاب له (عليه السلام)إلى عبد الله بن العباس وهو عامله على البصرة,"To Abdullah ibn Abbas, his Governor over Basra"
وَاعْلَمْ أَن الْبَصْرَةَ مَهْبِطُ إِبْلِيسَ، وَمَغْرِسُ الْفِتَنِ.,You should know that Basra is the place where Satan descends and mischief takes place.
فَحَادِثْ أَهْلَهَا بِالاحْسَانِ إِلَيْهِمْ، وَاحْلُلْ عُقْدَةَ الْخَوْفِ عَنْ قُلُوبِهِمْ.,Keep the people of this place pleased with good treatment and remove the knots of fear from their hearts.
وَقَدْ بَلَغَنِي تَنَمرُكَ لِبَنِي تَمِيم.,I have come to know of your strictness and harshness with Banu Tamim.
وَغِلْظَتُكَ عَلَيْهِمْ، وَإِن بَنِي تَمِيم لَمْ يَغِبْ لَهُمْ نَجْمٌ إِلا طَلَعَ لَهُمْ آخَرُ، وَإِنهُمْ لَمْ يُسْبَقُوا بِوَغْم فِي جَاهِلِية وَلاَ إِسْلاَم.,"Banu Tamim are such that if one star sets, another rises for them. They were never exceeded in (the art of) war in pre-Islamic times or after Islam."
وَإِن لَهُمْ بِنَا رَحِماً مَاسةً، وَقَرَابَةً خَاصةً.,They have a special kinship with us and a particular relationship.
نَحْنُ مَأْجُورُونَ عَلَى صِلَتِهَا، وَمَأزُورُونَ عَلَى قَطِيعَتِهَا.,We shall be rewarded if we pay heed to the tie of kinship and be deemed sinful if we disregard it.
فَارْبَعْ أَبَا الْعَباسِ، رَحِمَكَ اللهُ، فِيَما جَرَى عَلَى يَدِكَ وَلِسَانِكَ مِنْ خَيْر وَشَرّ! فَإِنا شَرِيكَانِ فِي ذلِكَ.,"O Abut-Abbas! May Allah have mercy on you! Keep yourself restrained in whatever you say or do, in anything good or bad relevant to your people, as we are both partners in this (responsibility)."
كُنْ عِنْدَ صَالِحِ ظَني بِكَ، وَلاَ يَفِيلَن رَأَيِي فِيكَ، وَالسلاَمُ.,"Prove yourself according to my good impressions about you, and do not prove my opinion (about you) to be wrong, and this is the end of the matter."
ومن كتاب له (عليه السلام)إلى بعض عماله.,To One of His Officers.
أَما بَعْدُ، فَإِن دَهَاقِينَ أهْلِ بَلَدِكَ شَكَوْا مِنْكَ غِلْظَةً وَقَسْوَةً، وَاحْتِقَاراً وَجَفْوَةً.,"Now, the cultivators [dahaqin, plural of dihqan] of your city have complained of your strictness, hard- heartedness, humiliating treatment and harshness."
وَنَظَرْتُ فَلَمْ أَرَهُمْ أَهْلاً لانْ يُدْنَوْا لِشِرْكِهِمْ، وَلاَ أَنْ يُقْصَواْ وَيُجْفَوْا لِعَهْدِهِمْ، فَالْبَسْ لَهُمْ جِلْبَاباً مِنَ اللينِ تَشُوبُهُ بِطَرَف مِنَ الشدةِ.,"I thought it over and found that since they are unbelievers, they cannot be brought near nor kept away nor treated severely because of the pledge with them."
وَدَاوِلْ لَهُمْ بَيْنَ الْقَسْوَةِ وَالرأْفَةِ، وَامْزُجْ لَهُمْ بَيْنَ التقْرِيبِ وَالادْنَاءِ، وَالابْعَادِ وَالاقْصَاءِ، إِنْ شَاءَاللهُ.,"Behave with them in-between strictness and softness, and adopt for them a mingling or remoteness, aloofness with nearness, if Allah so pleases."
ومن كتاب له (عليه السلام)إلى زياد بن أبيه.,To Ziyad Ibn Abih.
وهو خليفة عامله عبدالله بن العباس على البصرة، وعبد الله عامل أمير المؤمنين(عليه السلام)يومئذ عليها وعلى كور الاهواز وفارس وكرمان:,"when Abdullah Ibn Abbas Was the Governor of Basra, the Suburbs of Ahwaz, Pars and Kirman, While Ziyad Was His Deputy in Basra."
وَإِني أُقْسِمُ بِاللهِ قَسَماً صَادِقاً، لَئِنْ بَلَغَني أَنكَ خُنْتَ مِنْ فَيْءِ الْمُسْلِمِينَ شَيْئاً صَغِيراً أَوْ كَبِيراً، لاشُدن عَلَيْكَ شَدةً تَدَعُكَ قَلِيلَ الْوَفْرِ، ثَقِيلَ الظهْرِ، ضَئِيلَ الامْرِ، وَالسلاَمُ.,"I truthfully swear by Allah that if I come to know that you have misappropriated the funds of the Muslim, small or big amounts, I shall inflict upon you such punishment that would leave you empty-handed, heavy backed and humiliated, and that is the end of the matter."
ومن كتاب له (عليه السلام)إليه أيضاً,Also to Ziyad
فَدَعِ الاسْرَافَ مُقْتَصِداً.,Give up luxury and be moderate.
وَاذْكُرْ فِي الْيَوْمِ غَداً.,"Every day, remember the coming Day [of Judgment]."
وَأَمْسِكْ مِنَ الْمَالِ بِقَدْرِ ضَرُورَتِكَ، وَقَدمِ الْفَضْلَ لِيَوْمِ حَاجَتِكَ.,Hold back from the funds what you need and send forward the balance for the day of your need.
أَتَرْجُوا أَنْ يُعْطِيَكَ اللهُ أَجْرَ الْمُتَوَاضِعِينَ وَأَنْتَ عِنْدَهُ مِنَ الْمُتَكَبرِينَ!,Do you expect that Allah may give you the reward of the humble while you yourself remain vain in His view?
وَتَطْمَعُ ـ وَأَنْتَ مُتَمَرغٌ فِي النعِيمِ، تَمْنَعُهُ الضعِيفَ والارْمَلَةَ ـ أَنْ يُوجِبَ لَكَ ثَوَابَ الْمتَصَدقِينَ؟,"And do you covet that He may give you the reward of those practicing charity while you enjoy means of comfort, denying them to the weak and the widows?"
وَإِنمَا الْمَرْءُ مَجْزِيٌ بَمَا [أ] سلَفَ، وَقَادِمٌ عَلَى مَا قَدمَ، وَالسلاَمُ.,"Certainly, a man is awarded according to his deeds. He shall meet what he has sent before, and that is the end of the matter."
ومن كتاب له (عليه السلام)إلى عبدالله بن العباس,To Abdullah ibn Abbas.
وكان ابن عباس يقول: ما انتفعت بكلام بعد كلام رسول الله كانتفاعي بهذا الكلام:,"Abdullah ibn Abbas used to say, “Apart from the Prophet’s statements, I did not derive a greater benefit from any other statement.”"
أَما بَعْدُ، فَإِن الْمَرْءَ قَدْ يَسُرهُ دَرَكُ مَا لَمْ يَكُنْ لِيَفُوتَهُ، وَيَسُوؤُهُ فَوْتُ مَا لَمْ يَكُنْ لِيُدْرِكَهُ.,Let it be known to you that sometimes a man gets pleased with securing a thing which he was not going to miss at all and gets displeased at missing a thing which he would not in any case get.
فَلْيَكُنْ سُرُورُكَ بِمَا نِلْتَ مِنْ آخِرَتِكَ، وَلْيَكُنْ أسَفُكَ عَلَى مَا فَاتَكَ مِنْهَا، وَمَا نِلْتَ مِنْ دُنْيَاكَ فَلاَ تُكْثِرْ بِهِ فَرَحاً، وَمَا فَاتَكَ مِنْهَا فَلاَ تَأْسَ عَلَيْهِ جَزَعاً.,"Your pleasure should be about what you secure with regard to your next life, and our grief for having lost you should be for what you miss in respect thereof. Do not be very much pleased with what you secure from this world, nor should you get extremely grieved over what you miss of it."
وَلْيَكُنْ هَمكَ فِيَما بَعْدَ الْمَوْتِ.,Your worry should be about what is to come after death.
ومن كلام له (عليه السلام)قاله قُبَيْلَ موته لمّا ضربه ابن ملجم على سبيل الوصية,Made Shortly Before His Death When He Had Been Fatally Wounded by a Blow from the Sword of (Abd Ar-rahman) Ibn Muljim (The Curse of Allah Be Upon Him).
وَصِيتِي لَكُمْ: أَنْ لاَ تُشْرِكُوا بِاللهِ شَيْئاً، وَمُحَمدٌ(صلى الله عليه وآله) فَلاَ تُضَيعُوا سُنتَهُ، أَقِيمُوا هذَيْنِ الْعَمُودَينِ، وَخَلاَ كُمْ ذَم.,"I enjoin you, as my dying wish, not to regard anything as a partner with Allah, not to disregard the Sunnah of Muhammad. Establish these two pillars and light these two lamps. You will then be free from evil."
أَنَا بالامْسِ صَاحِبُكُمْ، وَالْيَوْمَ عِبْرَةٌ لَكُمْ، وَغَداً مُفَارِقُكُمْ.,"Yesterday, I was your companion. Today, I am (just) a lesson for you, while tomorrow I shall be leaving you."
إِنْ أَبْقَ فَأَنَا وَلِي دَمِي، وَإِنْ أَفْنَ فَالْفَنَاءُ مِيعَادِي.,"If I survive, I shall be the master of my blood (to avenge or not to avenge it), and if I die, then death is a promised event."
وَإِنْ أَعْفُ فَالْعَفْوُ لِي قُرْبَةٌ، وَهُوَ لَكُمْ حَسَنَةٌ، فَاعْفُوا.,"If I forgive, it is for me a means of nearness (to Allah) and for you a good deed. Therefore, do forgive. “What?!"
(أَلاَ تُحِبونَ أَنْ يَغْفِرَ اللهُ لَكُمْ).,"Do not you love that Allah should forgive you?” (Holy Quran, 24: 22)."
وَاللهِ مَا فَجَأَنِي مِنَ الْمَوْتِ وَارِدٌ كَرِهْتُهُ، َلاَ طَالِعٌ أَنْكَرْتُهُ.,"By Allah! This sudden death is not an event that I dislike, nor is it an accident that I hate."
ووَمَا كُنْتُ إِلا كَقَارِب وَرَدَ، وَطَالِب وَجَدَ، (وَمَا عِنْدَ اللهِ خَيْرٌ لِلابْرَارِ),"I am just like a night traveller who reaches the spring (in the morning), or like or seeker who secures (his aim): “And whatever is with Allah is the best for the righteous” (Holy Quran, 3: 198)."
وقد مضى بعض هذا الكلام فيما تقدّم من الخطب، إلاّ أنّ فيه هاهنا زيادة أوجبت تكريره.,"Sayyid ar-Radi says the following: “A portion of this statement has already appeared in the sermons, but I found it necessary to record it again because of some additional matter.”"
ومن وصية له (عليه السلام)بما يُعمل في أمواله، كتبها بعد منصرفه من صفين.,Imam Ali Ibn Abu Talib’s Will Regarding How His Property Should Be Dealt With. He Wrote it upon His Return from Siffin.
هذَا مَا أَمَرَ بِهِ عَبْدُ اللهِ عَلِي بْنُ أَبِي طَالِب أمِيرُالْمُؤْمِنِينَ فِي مَالِهِ، ابْتِغَاءَ وَجْهِ اللهِ، لِيُولِجَني بِهِ الْجَنةَ، وَيُعْطِيَني الامَنَةَ.,"This is what Ali ibn Abu Talib, the slave of Allah, has laid down about his property, seeking Allah’s pleasure, so that He may, by its virtue, grant him entry into Paradise and accord him peace."
"منها:
فَإِنهُ يَقُومُ بِذلِكَ الْحَسنُ بْنُ علِيّ.","An excerpt from the same:
It will be administered by [my oldest son] Hassan ibn Ali."
يأْكُلُ مِنْهُ بِالْمعْروفِ، وَيُنْفِقُ مِنْهُ فِي المَعْروفِ.,He will take from it a suitable portion for his own livelihood while also spending of it on charity.
فَإِنْ حَدَثَ بِحَسَن حَدَثٌ وَحُسَيْنٌ حَي، قَامَ بِالامْرِ بَعْدَهُ، وَأَصْدَرَهُ مَصْدَرَهُ.,"If something happens to Hassan and Hussainsurvives him, he (Hussain []) will administer it after Hassan and deal with it accordingly."
وَإِن لاِبْنَيْ فَاطِمَةَ مِنْ صَدَقةِ عَلِيّ مِثْلَ الذِي لِبَنِي عَلِيّ.,"In the charitable estate of the two sons of Fatima, they have the same rights as all (other) sons of Ali."
وَإِني إِنمَا جَعَلْتُ الْقِيَامَ بِذلِكَ إِلَى ابْنَيْ فَاطِمَةَ ابْتِغَاءَ وَجْهِ اللهِ، وَقُرْبَةً إِلَى رَسُولِ اللهِ(صلى الله عليه وآله)، وَتَكْرِيماً لِحُرْمَتِهِ، وَتَشْرِيفاً لِوُصْلَتِهِ.,I have laid down the (functions of) administration of the two sons of Fatimain order to seek the pleasure of Allah and nearness to the Messenger of Allahwith due regard for his honor and in consideration of his kinship [to them].
وَيَشْتَرِطُ عَلَى الذِي يَجْعَلُهُ إِلَيْهِ أَنْ يَتْرُكَ الْمَالَ عَلَى أُصُولِهِ، وَيُنْقفِقَ مِنْ ثَمَرِهِ حَيْثُ أُمِرَ بِهِ وَهُدِيَ لَهُ.,It is obligatory on him who administers it to retain the estate as it is and to spends the surplus as he has been required and instructed.
أَلا يَبِيعَ مِنْ أَوْلاَدِ نَخِيلَ هذِهِ الْقُرَى وَدِيةً حَتى تُشْكِلَ أَرْضُهَا غِرَاساً.,He should not sell the seedlings in the plantations of these villages till the land changes its face by turning them into [fully grown] plants.
وَمَنْ كَانَ مِنْ إِمَائِي ـ اللاتِي أَطُوفُ عَلَيْهِن ـ لَهَا وَلَدٌ، أَوْهِيَ حَامِلٌ، فَتُمْسَكُ عَلَى وَلَدِهَا وَهِيَ مِنْ حَظهِ.,"As for those of my slave girls, if any of them has a child or is pregnant, she would be retained for the sake of the [birth of the] child and will partake of his share."
فَإِنْ مَاتَ وَلَدُهَا وَهِيَ حَيةٌ فَهِيَ عَتِيقَةٌ، قَدْ أَفْرَجَ عَنْهَا الرق، وَحَررَهَا الْعِتْقُ.,"If the child dies and she survives, then she is free; bondage is removed from her and emancipation is granted to her."
قوله (عليه السلام) في هذه الوصية: “وألا يبيع من نخلها وَدِيةً”، الوَدِيةُ: الفَسِيلَةُ، وجمعها وَدِي.,"Sayyid ar-Radi says the following: “In this will, in Imam Ali ibn Abu Talib’s phrase ‘alla yabi’a min nakhliha wadiyyatan’, the word wadiyyah means ‘seedling of a date-palm’, and its plural is wadiyy."
وَقوله (عليه السلام): “حتى تشكل أرضها غراساً” هو من أفصح الكلام.,And his words ‘hatta tushkila arduha ghirasan’ is one of the most eloquent form of expression.
والمراد به: أن الارض يكثر فيها غراس النخل حتّى يراها الناظر على غير تلك الصفة التي عرفها بها فيشكل عليه أمرها ويحسبها غيرها.,"and it means that when a number of date plants grow on the land, then whoever had seen it before the growth will now regard it as a different land.”"
ومن وصية له (عليه السلام)كان يكتبها لمن يستعمله على الصدقات.,Imam Ali ibn Abu Talibused to write the following to whoever he appointed for the collection of zakat and charities. Al- Sharif says the following:
و إنما ذكرنا منها جملاً هاهنا ليُعلَمَ بها أنه(عليه السلام) كان يقيم عماد الحق، ويشرع أمثلة العدل، في صغير الامور وكبيرها، ودقيقها وجليلها.,"“We have recorded a few portions of it here to show that he always erected the pillars of right and created examples of justice in all matters, small or big, delicate or serious.”"
انْطَلِقْ عَلَى تَقْوَى اللهِ وَحْدَهُ لاَ شَرِيكَ لَهُ.,Move on with the fear of Allah Who is One and has no partner.
وَلاَ تُرَوعَن مُسْلِماً.,Do not frighten any Muslim.
وَلاَ تَجْتَازَن عَلَيْهِ كَارِهاً.,Do not pass over anyone’s land so as to make him feel unhappy.
وَلاَ تَأْخُذَن مِنْهُ أَكثَرَ مِنْ حَق اللهِ فِي مَالِهِ.,Do not take from him more than Allah’s share in his property.
فَإِذَا قَدِمْتَ عَلَى الْحَي فَانْزِلْ بِمَائِهِمْ مِنْ غَيْرِ أَنْ تُخَالِطَ أَبْيَاتَهُمْ.,"When you go to a tribe, you should get down at its watering place instead of entering their houses."
ثُم امْضِ إِلَيْهِمْ بِالسكِينَةِ وَالْوَقَارِ، حَتى تَقوُمَ بَيْنَهُمْ فَتُسَلمَ عَلَيْهِمْ، وَلاَ تُخْدِجْ بِالتحِيةِ لَهُمْ.,Then proceed towards them with peace and dignity till you stand among them. Salute them and do not be negligent in greeting them.
ثُم تَقُولَ: عِبَادَ اللهِ، أَرْسَلَنِي إِلَيْكُمْ وَلِي اللهِ وَخَلِيفَتُهُ، لاِخُذَ مِنْكُمْ حَق اللهِ فِي أَمْوَالِكُمْ.,"After that, say to them, “O servants of Allah! The vicegerent of Allah and His caliph has sent me to you to collect from you Allah’s share of your properties."
فَهَلْ لِلهِ فِي أَمْوَالِكُمْ مِنْ حَقّ فَتُؤَدوهُ إِلَى وَلِيهِ؟ فَإِنْ قَالَ قَائِلٌ: لاَ، فَلاَ تُرَاجِعْهُ.,"Is there anything of His share in your properties? If so, give it to His vicegerent.” If someone among them says, “No,” then do not repeat the demand."
وَإِنْ أَنْعَمَ لَكَ مُنْعِمٌ فَانْطَلِقْ مَعَهُ مِنْ غَيْرِ أَنْ تُخِيفَهُ أَوْ تُوعِدَهُ أَوْ تَعْسِفَهُ أَوْ تُرْهِقَهُ.,"If someone speaks to you in the affirmative, go with him without frightening him, threatening him, pressuring him or oppressing him."
فَخُذْ مَا أَعْطَاكَ مِنْ ذَهَب أَوْ فِضة.,"Take what he gives you, such as gold or silver (coins)."
فَإنْ كَانَتْ لَهُ مَاشِيَةٌ أَوْ إِبِلٌ فَلاَ تَدْخُلْهَا إِلا بِإِذْنِهِ، فَإِن أَكْثَرَهَا لَهُ.,"If he has cattle or camels, do not enter upon them save with his permission because their major part is his."
فَإِذَا أَتَيْتَهَا فَلاَ تَدْخُلْها دُخُولَ مُتَسَلط عَلَيْهِ وَلاَ عَنِيف بِهِ.,"When you get there, do not enter upon them like one who has full control over them or in any violent manner whatsoever."
وَلاَ تُنَفرَن بَهِيمَةً وَلاَ تُفْزِعَنهَا وَلاَ تَسُوءَن صَاحِبَهَا فِيهَا.,"Do not scare any animal. Do not tease anyone, and do not let the owner feel grieved over anything."
وَاصْدَعِ الْمَالَ صَدْعَيْنِ، ثُم خَيرْهُ.,Divide the property into two parts and let the owner choose one.
فَإِذَا اخْتَارَ فَلاَ تَعْرِضَن لِمَا اخْتَارَهُ، ثُم اصْدَعِ الْبَاقيَ صَدْعَيْنِ، ثُم خَيرْهُ.,"Once he has chosen, do not object to it. Then divide the remaining into two parts and let him choose one."
فَإِذَا اخْتَارَ فَلاَ تَعْرِضَن لِمَا اخْتَارَ.,"Once he has chosen, do not raise any objection."
فَلاَ تَزَالُ بِذلِكَ حَتى يَبْقَى مَا فِيهِ وَفَاءٌ لِحَق اللهِ فِي مَالِهِ.,Continue like this till only that much remains which is enough to satisfy Allah’s dues.
فَاقْبِضْ حَق اللهِ مِنْهُ، فَإِنِ اسْتَقَالَكَ فَأَقِلْهُ، ثُم اخْلِطْهُمَا، ثُم اصْنَعْ مِثْلَ الذِي صَنَعْتَ أَولاً حَتى تَأْخُذَ حَق اللهِ فِي مَالِهِ.,"Then take Allah’s due from it. If he contends your action, allow his views to prevail, then mix the two (separated) parts and repeat what you had done before till you take Allah’s due from his property."
وَلاَ تَأْخُذَن عَوْداً، وَلاَ هَرِمَةً، وَلاَ مَكْسُورَةً، وَلاَ مَهْلُوسَةً، وَلاَ ذَاتَ عَوَار.,"Do not take any old, decrepit, broken-limbed, sick or unsound animal."
وَلاَ تَأْمَنَن عَلَيْهَا إِلا مَنْ تَثِقُ بِدِينِهِ، رَافِقاً بِمَالِ الْمُسْلِمِينَ حَتى يُوصِلَهُ إِلَى وَلِيهِمْ فَيَقْسِمَهُ بَيْنَهُمْ.,Do not entrust the animals except to one whom you trust to take care of Muslims’ property till he hands it over to their chief who will distribute it.
وَلاَ تُوَكلْ بِهَا إِلا نَاصِحاً شَفِيقاً، وَأَمِيناً حَفِيظاً، غَيْرَ مُعَنف وَلاَ مُجْحِف، وَلاَ مُلْغِب وَلاَ مُتْعِب.,"Do not entrust it to anyone except to whoever is a well wisher, God-fearing, trustworthy and watchful, to one who is not harsh with regard to Muslims’ property. Nor should you make them run too much, nor should you expose them to exhaustion, nor should you over­work them."
ثُم احْدُرْ إِلَيْنَا مَا اجْتَمَعَ عِنْدَكَ، نُصَيرْهُ حَيْثُ أَمَرَ اللهُ بِهِ.,Then send us all that you have collected. We shall deal with it as Allah has ordered.
فَإِذَا أَخذَهَا أَمِينُكَ فَأَوْعِزْ إِلَيْهِ: أَلا يَحُولَ بَيْنَ نَاقَة وَبَيْنَ فَصِيلِهَا، وَلاَ يَمْصُرَ لَبَنَهَا فَيَضُر ذلِكَ بِوَلَدِهَا.,"When your trustee takes over (the animal), tell him that he should not separate the she-camel from its young and should not milk all its milk because that will affect its young."
وَلاَ يَجْهَدَنهَا رُكُوباً.,"Also, he should not exert it in riding."
وَلْيَعْدِلْ بَيْنَ صَوَاحِبَاتِهَا فِي ذلِكَ وَبَيْنَهَا، وَلْيُرَفهْ عَلَى اللاغِبِ، وَلْيَسْتَأْنِ بِالنقِبِوَالظالِعِ.,"In this matter, he should deal justly with it and with all its companions. He should give rest to the [tired] camels and drive with ease those whose hoofs have been rubbed off."
وَلْيُورِدْهَا مَا تَمُر بِهِ مِنَ الْغُدُرِ، وَلاَ يَعْدِلْ بِهَا عَنْ نَبْتِ الارْضِ إِلَى جَوَاد الطرُقِ.,"When you pass a water spring, keep the camels there to drink and do not take them away from a vegetated land to barren paths."
وَلْيُرَوحْهَا فِي الساعَاتِ، وَلْـيُمْهِلْهَا عِنْدَ النطَافِ وَالاعْشَابِ.,He should allow them rest now then and give them time near the water and the grass.
حَتى تَأْتِيَنَا بِإِذْنِ اللهِ بُدناً مُنْقِيَات، غَيْرَ مُتْعَبَات وَلاَ مَجْهُودَات.,"In this way, when they reach us by leave of Allah, they will be fat with plenty of marrow and will not be fatigued or distressed."
لِنَقْسِمَهَا عَلَى كِتَابِ اللهِ وَسُنةِ نَبِيهِ(عليه السلام).,We will then distribute them according to the (commands of) the Books of Allah and the Sunnah of His Prophet.
فَإِن ذلِكَ أَعْظَمُ لاجْرِكَ، وَأَقْرَبُ لِرُشْدِكَ، إِنْ شَاءَ اللهُ.,"Certainly, this will be a great source of reward for you and a means to secure guidance, if Allah so wills."
ومن عهد له (عليه السلام)إلى بعض عمّاله، وقد بعثه على الصدقة,Given to One of His Officers Whom He Sent for the Collection of Zakat and Charities.
آمَرَهُ بِتَقْوَى اللهِ فِي سَرَائِرِ أُمُورِهِ وَخَفِياتِ أَعْمَالِهِ، حَيْثُ لاَ شَهِيدَ غَيْرُهُ، وَلاَ وَكِيلَ دُونَهُ.,"He (Imam Ali ibn Abu Talib []) ordered him to fear Allah in his secret matters and hidden actions, where there is no witness except the One and only Who watches over all."
وَآمَرَهُ أَلا يَعْمَلَ بَشَيْء مِنْ طَاعَةِ اللهِ فِيما ظَهَرَ فَيُخَالِفَ إِلَى غَيْرِهِ فِيَما أَسَر.,He also orders him that whatever he does in obedience to Allah openly should not be different from what he does secretly.
وَمَنْ لَمْ يَخْتَلِفْ سِرهُ عَلاَنِيَتُهُ، وَفِعْلُهُ وَمَقَالَتُهُ، فَقَدْ أَدّى الامَانَةَ، وَأَخْلَصَ الْعِبَادَةَ.,Anyone whose hidden attitude is not different from his open one and whose action is not different from his words has discharged his obligation and his adoration is pure.
"وَآمَرَهُ أَلا يَجْبَهَهُمْ، وَلاَ يَعْضَهَهُمْ، وَلاَ يَرْغَبَ عَنْهُمْ تَفَضلاً
بِالامَارَةِ عَلَيْهِمْ، فَإِنهُمُ الاخْوَانُ فِي الدينِ، وَالاعْوَانُ عَلَى اسْتِخْرَاجِ الْحُقُوقِ.",He also ordered him that he should not harass the public. He should not be harsh to them and should not turn away from them because of the superiority of his official status over them because they are all brethren in faith and assist in the recovery of taxes:
وَإِن لَكَ في هذِهِ الصدَقَةِ نَصِيباً مَفْرُوضاً، وَحَقّاً مَعْلُوماً، وَشُرَكَاءَ أَهْلَ مَسْكَنَة، وَضَعَفَاءَ ذَوِي فَاقَة.,"Certainly, you have a fixed share and a known right in this levy, and there are others who are poor, weak and starving."
إِنا مُوَفوكَ حَقكَ، فَوَفهِمْ حُقُوقَهُمْ.,"We shall discharge your rights. So, you should [first] discharge their rights."
وَإِلا تَفْعَلْ فَإِنكَ مِنْ أَكْثَرِ الناسِ خُصُوماً يَوْمَ الْقِيَامَةِ.,"If you do not do so, you will have the largest number of enemies on the Day of Judgement."
وَبُؤْساً لِمَنْ خَصْمُهُ عِنْدَ اللهِ الْفُقَرَاءُ وَالْمَسَاكِينُ وَالسائِلُونَ وَالْمَدْفُوعُونَ وَالْغَارِمُ وَابْنُ السبِيلِ!,"How wretched is the man whose enemies in the view of Allah are theneedy, the destitute, the beggars, the turned away, the indebted and the (penniless) travellers?!"
وَمَنِ اسْتَهَانَ بِالامَانَةِ، وَرَتَعَ فِي الْخِيَانَةِ، وَلَمْ يُنَزهَ نَفْسَهُ وَدِينَهُ عَنْهَا، فَقَدْ أَحَل بِنَفْسِهِ فِي الدنْيَا الْخِزْيَ، وَهُوَ فِي الاْخِرَةِ أَذَل وَأَخْزَى.,"Whoever treats the trust lightly, indulges in treachery and does not keep himself and his faith untarnished by it has certainly secured humiliation in this world while his humiliation and disgrace in the next world will be much greater."
وَإِن أَعْظَمَ الْخِيَانَةِ خِيَانَةُ الامةِ، وَأَفْظَعَ الْغِش غِش الائِمةِ، وَالسلاَم.,"Surely, the greatest treachery is the treachery against the Muslim community, and the most ugly deceit is deceiving the Muslim leaders, and that is the end of the matter."
ومن عهد له (عليه السلام) إلى محمد بن أبي بكر حين قلّده مصر,"Given to Muhammad Ibn Abu Bakr (May Allah Be Pleased with Him), When Imam Ali Ibn Abu TalibAppointed Him as Governor of Egypt:"
فَاخْفِضْ لَهُمْ جَنَاحَكَ، وَأَلِنْ لَهُمْ جَانِبَكَ، وَابْسُطْ لَهُمْ وَجْهَكَ، وَآسِ بَيْنَهُمْ فِي اللحْظَةِ وَالنظْرَةِ، حَتى لاَ يَطْمَعَ الْعُظَمَاءُ فِي حَيْفِكَ لَهُمْ، وَلاَ يَيْأَسَ الضعَفَاءُ مِنْ عَدْلِكَ عَلَيْهِمْ.,"Deal humbly with the public. Remain lenient. Meet them large- heartedly, accord them equal treatment so that the mighty should not expect injustice from you in their favor and the lowly should not be despondent of your justice."
وَإن اللهَ تَعَالَى يُسَائِلُكُمْ مَعْشَرَ عِبَادِهِ عَنِ الصغِيرَةِ مِنْ أَعْمَالِكُمْ وَالْكَبِيرَةِ، وَالظاهِرَةِ وَالْمَسْتُورَةِ.,"Allah, the Sublime, will certainly question you, O community of His creatures, about your actions, small or big, open or concealed."
فَإِنْ يُعَذبْ فَأَنْتُمْ أَظْلَمُ، وَإِنْ يَعْفُ فَهُوَ أَكْرَمُ.,"If He punishes you, it is because you have been oppressive, and if He forgives you, then it is because He is the most Generous."
وَاعْلَمُوا عِبَادَ اللهِ، أَن الْمُتقِينَ ذَهَبُوا بِعَاجِلِ الدنْيَا وَآجِلِ الاْخِرَةِ، فَشَارَكُوا أَهْلَ الدنْيَا فِي دُنْيَاهُمْ، وَلَمْ يُشَارِكُهم أَهْلُ الدنْيَا فِي آخِرَتِهِمْ.,"Be informed, O servants of Allah, that the God-fearing share the joys of this transient world as well as those of the next, for they share with the people of this world in their worldly matters while their people did not share with them in the matters of the next."
سَكَنُوا الدنْيَا بَأَفْضَلِ مَا سُكِنَتْ.,They lived in this world in the best manner of living.
وَأَكَلُوهَا بِأَفْضَلِ مَا أُكِلَتْ، فَحَظُوا مِنَ الدنْيَا بِمَا حَظِيَ بِهِ الْمُتْرَفُونَ.,They ate the choicest food and enjoyed herein all that the people with ease of life enjoyed.
وَأَخَذُوا مِنْهَا مَا أَخَذَهُ الْجَبَابِرَةُ الْمُتَكَبرُونَ.,They secured from it what the haughty and the vain secured.
ثُم انْقَلَبُوا عَنْهَا بِالزادِ الْمُبَلغِ، وَالْمَتْجَرِ الرابِحِ.,"Then they departed from it after taking provision enough to take them to the end of their journey, having contracted a profitable transaction."
أَصَابُوا لَذةَ زُهْدِ الدنْيَا فِي دُنْيَاهُمْ، وَتَيَقنُوا أَنهُمْ جِيرَانُ اللهِ غَداً فِي آخِرَتِهِمْ، لاَ تُرَد لَهُمْ دَعْوَةٌ، وَلاَ يَنْقُصُ لَهُمْ نَصِيبٌ مِنْ لَذة.,"They tasted the pleasure of renouncing the life in this world, firmly believing that on the Coming Day, they will be neighbors of Allah, where their call will not be repulsed, nor will their share of pleasure be small."
فَاحْذَرُوا عِبَادَ اللهِ الْمَوْتَ وَقُرْبَهُ، وَأَعِدوا لَهُ عُدتَهُ.,"O servants of Allah! Fear death and its measures, and prepare all that is needed for it."
فَإِنهُ يَأْتِي بِأَمْر عَظِيم، وَخَطْب جَلِيل، بِخَيْر لاَ يَكُونُ مَعَهُ شَر أَبَداً، أَوْ شَر لاَ يَكُونُ مَعَهُ خَيْرٌ أَبَداً.,"It will come as a big event and a great affair, either as something good in which there will never be any evil, or an evil one in which there will never be any good."
فَمَنْ أَقْرَبُ إِلَى الْجَنةِ مِنْ عَامِلِهَا! وَمَنْ أَقْرَبُ إِلى النارِ مِنْ عَامِلِهَا! وَأَنْتُمْ طُرَدَاءُ الْمَوْتِ.,"Who is nearer to Paradise than one who works towards it, and who is nearer to Hell than one who works for it? You are being chased by death."
إِنْ أَقَمْتُمْ لَهُ أَخْذَكُمْ، وَإِنْ فَرَرْتُمْ مِنْهُ أَدْرَككُمْ، وَهُوَ أَلْزَمُ لَكُمْ مِنْ ظِلكُمْ.,"If you stop, it will catch you, and if you run away from it, it will grab you. It is more attached to you than your own shadow."
الْمَوْتُ مَعْقُودٌ بِنَوَاصِيكُمْ، وَالدنْيَا تُطْوَى مِنْ خَلْفِكُمْ.,Death is tied to your forelocks while the world is being wrapped up from behind you.
فَاحْذَرُوا نَاراً قَعْرُهَا بَعِيدٌ، وَحَرهَا شَدِيدٌ، وَعَذَابُهَا جَدِيدٌ.,"Therefore, fear the Fire whose hollow is deep, whose flames are severe and whose punishment is novel."
دَارٌ لَيْسَ فِيها رَحْمَةٌ، وَلاَ تُسْمَعُ فِيهَا دَعْوَةٌ، وَلاَ تُفَرجُ فِيهَا كُرْبَهٌ.,It is a place wherein there is no mercy. No call is heard in it. No pain is healed in it.
وَإِنِ اسْتَطَعْتُمْ أَنْ يَشْتَد خَوْفُكُمْ مِنَ اللهِ، وَأَنْ يَحْسُنَ ظَنكُمْ بِهِ، فَاجْمَعُوا بيْنَهُمَا، فَإِن الْعَبْدَ إِنمَا يَكُونُ حُسْنُ ظَنهِ بِرَبهِ عَلَى عَلَى قَدْرِ خَوْفِهِ مِنْ رَبهِ.,"If it is possible for you to have severe fear of Allah and to rest hope in Him, then do both these things because every individual can have hope in His Lord to the extent of his fear of His Lord."
وَإِن أَحْسَنَ الناسِ ظَنّاً بِاللهِ أَشَدهُمْ خَوْفاً لله.,"Certainly, the most hopeful person with Allah is whoever fears Him the most."
وَاعْلَمْ ـ يَا مُحَمدُ بْنَ أَبِي بَكْر ـ أَني قَدْ وَليْتُكَ أَعْظَمَ أَجْنَادِي فِي نَفْسِي أَهْلَ مِصْرَ.,O Muhammad son of Abu Bakr! Be informed that I have given you charge of Egypt which is my biggest force.
فَأَنْتَ مَحْقُوقٌ أَنْ تُخَالِفَ عَلَى نَفْسِكَ، وَأَنْ تُنَافِحَ عَنْ دِينِكَ، وَلَوْ لَمْ يَكُنْ لَكَ إِلا سَاعَةٌ مِنَ الدهْرِ.,You are duty-bound to oppose your passions and to serve as a shield against your religion even though you may get only an hour in the world.
وَلاَ تُسْخِطِ اللهَ بِرِضَى أَحَد مِنْ خَلْقِهِ، فَإِن فِي اللهِ خَلَفاً مِنْ غَيْرِهِ، وَلَيْسَ مِنَ اللهِ خَلَفٌ فِي غَيْرِهِ.,"Do not enrage Allah for pleasing others because (Allah) is such that He may take the place of others, yet others cannot take the place of Allah."
صَل الصلاَةَ لِوَقْتِهَا الْمُوَقتِ لَهَا.,Say prayers at their appointed times.
وَلاَ تُعَجلْ وَقْتَهَا لِفَرَاغ، وَلاَ تُؤْخرْهَا عَنْ وَقْتِهَا لاشْتِغَال، وَاعْلَمْ أَن كُل شَيْء مِنْ عَمَلِكَ تَبَعٌ لِصَلاَتِكَ.,"Do not say your prayers earlier for the sake of (available) leisure, nor should you delay them on account of any preoccupation. Remember that every deed of yours is dependent on your prayers."
"ومن هذا العهد
فَإِنهُ لاَ سَوَاءَ، إِمَامُ الْهُدَى وَإِمَامُ الردَى،وَوَلِي النبِى وَعَدُو النبِي.","An excerpt of the same:
The leader of guidance and the leader of destruction cannot be equal, nor can the friend of the Prophetand the enemy of the Prophet."
وَلَقَدْ قَالَ لِي رَسُولُ اللهِ(صلى الله عليه وآله): “إِني لاَ أَخَافُ عَلَى أُمتِي مُؤْمِناً وَلاَ مُشْرِكاً.,"The Messenger of Allahhas told me that: “With regard to my people, I am afraid neither of a believer nor of an unbeliever."
أَما الْمُؤمِنُ فَيَمْنَعُهُ اللهُ بِإِيمَانِهِ.,"As for the believer, Allah will afford him protection because of his belief."
وَأَما الْمُشْرِكُ فَيَقْمَعُهُ اللهُ بِشِرْكِهِ.,"As for the unbeliever, Allah will humiliate him because of his lack of belief."
لكِني أَخَافُ عَلَيْكُمْ كُل مَنَافِقِ الْجَنَانِ، عَالِمِ اللسَانِ، يَقُولُ مَا تَعْرِفُونَ،وَيَفْعَلُ مَا تُنْكِرُونَ”.,But I fear for anyone of you who is hypocrite in his heart and who has mastered the language. He speaks what you hold as good but does whatever you dislike.
ومن كتاب له (عليه السلام) إلى معاوية جواباًوهو من محاسن الكتب.,"In Reply to Muawiyah, One of His Most Elegant Writings:"
أَما بَعْدُ، فَقَدْ أَتَانِي كِتَابُكَ تَذْكُرُ [فِيهِ] اصْطِفَاءَ اللهِ تعالى مُحَمداً(صلى الله عليه وآله) لِدِينِهِ، وَتَأْيِيدَهُ إِياهُ بِمَنْ أَيدَهُ مِنْ أَصْحَابِهِ.,"Now, your letter has reached me wherein you recall that Allah chose Muhammadfor His religion and helped him through those companions who assisted him."
فَلَقَدْ خَبأَ لَنَا الدهْرُ مِنْكَ عَجَباً، إِذْ طَفِقْتَ تُخْبِرُنَا بِبَلاَءِ اللهِ عِنْدَنَا، وَنِعْمَتِهِ عَلَيْنَا فِي نَبِينَا.,"Strange things about you have remained concealed (by theirony of fate) from us, since you have started telling us of Allah’s trials for us and His bounties through [the kinship to] our Prophet."
فَكُنْتَ فِي ذلكِ كَنَاقِلِ التمْرِ إِلَى هَجَرَ، أَوْ دَاعِي مُسَددِهِ إِلَى النضَالِ.,"In this regard, you are like one who carries dates to Hajar, or who challenges his own master to a duel in archery."
وَزَعَمْتَ أَن أَفْضَلَ الناسِ فِي الاسْلاَمِ فُلاَنٌ وَفُلاَنٌ.,You think that so-and-so are the most distinguished persons in Islam.
فَذَكَرْتَ أَمْراً إِنْ تَم اعْتَزَلَكَ كُلهُ، وَإِنْ نَقَصَ لَمْ يَلْحَقْكَ ثَلْمُهُ.,"You have said such a thing with which, were it true, you have nothing to do, but if it is not so, then the defect in it will not affect you."
وَمَا أَنْتَ وَالْفَاضِلَ وَالْمَفْضُولَ، وَالسائِسَ وَالْمَسُوسَ!,"And what are you going to do with the question of who is better and who is worse, or who is the ruler and who is the ruled?"
وَمَا لِلطلَقَاءِ وَأَبْنَاءِ الطلَقَاءِ، وَالـتمْييزَ بَيْنَ الْمُهَاجِرِينَ الاولِينَ، وَتَرْتِيبَ دَرَجَاتِهِمْ، وَتَعْرِيفَ طَبَقَاتِهِمْ!,What do the freed ones and their sons have to do with distinguishing between the first Muhajirun and determining their status or defining their ranks?
هَيْهَاتَ لَقَدْ حَن قِدْحٌ لَيْسَ مِنْهَا، وَطَفِقَ يَحْكُمُ فِيهَا مَنْ عَلَيْهِ الْحُكْمُ لَهَا!,"What a pity! The sound of an arrow is being produced by what is not a real arrow, and he against whom the judgement is to be passed is seated to judge!"
أَلاَ تَرْبَعُ أَيهَا الانْسَانُ عَلَى ظَلْعِكَ، وَتَعْرِفُ قُصُورَ ذَرْعِكَ، وَتَتَأَخرُ حَيْثُ أَخرَكَ الْقَدَرُ! فَمَا عَلَيْكَ غَلَبَةُ الْمَغْلُوبِ، وَلاَ لَكَ ظَفَرُ الظافِرِ!,"O mankind! Why do you not see your own lameness and thus remain within the bounds, and why do you not realize the shortness of your measure and stay back where destiny has placed you?! You have no concern with the defeat of the defeated or with the victory of the victor."
وَإِنكَ لَذَهّابٌ فِي التيهِ، رَواغٌ عَنِ الْقَصْدِ.,"You are wandering in bewilderment, straying from the right path."
أَلاَ تَرَى ـ غَيْرَ مُخْبِر لَكَ، لكِنْ بِنِعْمَةِ اللهِ أُحَدثُ ـ أَن قَوْماً اسْتُشْهِدُوا في سَبِيلِ اللهِ مِنَ الْمُهاجِرينَ،لِكُل فَضْلٌ.,"Do you not realize it? I am not giving you any news: I am just recounting Allah’s bounty, namely that a number of people from among the Muhajirun (immigrants from Mecca) and the Ansar (helpers) fell as martyrs in the way of Allah the Sublime and that each of them is distinguished (on that account)."
حَتى إِذَا اسْتُشْهِدَ شَهِيدُنَا قِيلَ: سَيدُ الشهَدَاءِ، وَخَصهُ رَسُولُ اللهِ(صلى الله عليه وآله) بِسَبْعِينَ تَكْبِيرَةً عِنْدَ صَلاَتِهِ عَلَيْهِ!,"But when one of us secures martyrdom, he is named the chief of martyrs, and the Messenger of Allah grants him the special honor of saying seventy takbir (Allahu Akbar) during his funeral prayer."
أَوَلاَ تَرَى أَن قَوْماً قُطعَتْ أَيْديِهِمْ فِي سَبِيلِ اللهِ ـ وَلِكُلّ فَضْلٌ ـ حَتى إذَا فُعِلَ بِوَاحِدِنَا كمَا فُعِلَ بِوَاحِدِهِمْ، قِيلَ: الطيارُ فِي الْجَنةِ وَذُوالْجَنَاحَيْنِ!,"Do you not know that a number of people lost their hands in the way of Allah and that everyone is distinguished (on that account)? But when the same thing takes place to one of us [such as Ja’fer al- Tayyar], he is given the title “the flier in Paradise” and “the two-winged one”?"
وَلَوْ لاَ مَا نَهَى اللهُ عَنْهُ مِنْ تَزْكِيَةِ الْمَرْءِ نَفْسَهُ، لَذَكَرَ ذَاكِرٌ فَضَائِلَ جَمةً، تَعْرِفُهَا قُلُوبُ الْمُؤْمِنِينَ، وَلاَ تَمُجهَا آذَانُ السامِعِينَ.,"Had not Allah forbidden self-praise, the writer would have mentioned numerous distinctions which the believer knows fully well and which the ears of the listeners do not wish to forget."
فَدَعْ عَنْكَ مَنْ مَالَتْ بِه الرمِيةُ، فَإِنا صَنَائِعُ رَبنَا، وَالناسُ بَعْدُ صَنَائِعُ لَنَا.,Better leave those whose arrows miss themark. We [Ahl al-Bayt ] are the direct recipients of our Lord’s favors while others receive favors from us after that.
لَمْ يَمْنَعْنَا قَدِيمُ عِزنَا وَلاَ عَادِي طَوْلِنَا عَلَى قَوْمِكَ أَنْ خَلَطْنَاكُمْ بَأَنفُسِنَا، فَنَكَحْنَا وَأَنْكَحْنا، فِعْلَ الاكْفَاءِ، وَلَسْتُمْ هُنَاكَ!,"In spite of our established honor and well- known superiority over people, we did not stay away from mingling with you, intermarrying with you like equals although you are not so."
وَأَنى يَكُونُ ذلِكَ كَذَلِكَ وَمِنا النبِي وَمِنْكُمُ الْمُكَذبُ، وَمِنا أَسَدُ اللهِ وَمِنْكُمْ أَسَدُ الاحْلاَفِ، وَمِنا سَيدَا شَبَابِ أَهْلِ الْجَنةِ وَمِنْكُمْ صِبْيَةُ النارِ، وَمِنا خَيْرُ نِسَاءِ الْعَالَمِينِ وَمِنْكُمْ حَمالَةُ الْحَطَبِ، فِي كَثِير مِما لَنَا وَعَلَيْكُمْ!,"And how could you be so when (our status is that) among us is the Prophetwhile among you is his opponent, among us is the lion of Allah while among you is the lion of the opposing groups, among us are the two masters of the youths of Paradise while among you are the children of Hell, among us is the choicest of all the women of the worlds while among you is the bearer of firewood, any many more distinctions on our side while shortcomings [abound] on yours?!"
فَإِسْلاَمُنَا مَا قَدْ سُمِعَ، وَجَاهِلِيتُنَا لاَ تُدْفَعُ.,Our Islam is well-known and our (greatness in the ) pre-Islamic period too cannot be denied.
وَكِتَابُ اللهِ يَجْمَعُ لَنَا مَا شَذ عَنا، وَهُوَ قَوْلُهُ سُبْحَانَهُ:,"Whatever remains has been mentioned in the words of Allah, the most Glorified One, the Sublime:"
(وَأُولُو الارْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْض فِي كِتَابِ اللهِ).,"“… blood relatives have the better claim with regard to one another according to the Book of Allah” (Holy Quran, 33: 6)."
وَقَوْلُهُ تَعَالَى: (إِن أَوْلَى الناسِ بِإِبْرَاهِيمَ لَلذِينَ اتبَعُوهُ وَهذَا النبِي وَالذِينَ آمَنُوا وَاللهُ وَلِي الْمُؤمِنِينَ).,"He (Allah) the Sublime, also says the following: “Verily, of men the nearest to Abraham are surely those who followed him and this Prophet (Muhammad []) and those who believe, and verily, Allah, is the Guardian of the faithful” (Holy Quran, 3: 68)."
فَنَحْنُ مَرةً أوْلَى بِالْقَرَابَةِ، وَتَارَةً أَوْلَى بِالطاعَةِ.,"Thus, we are superior firstly because of kinship and, secondly, because of obedience [of the Almighty]."
وَلَما احْتَج الْمُهَاجِرُونَ عَلَى الانْصَارِ يَوْمَ السقِيفَةِ بِرَسُولِ الله(صلى الله عليه وآله)فَلَجُوا عَلَيْهِمْ، فَإِنْ يَكُنِ الْفَلَجُ بِهِ فَالْحَق لَنَا دُونَكُمْ، وَإِنْ يَكُنْ بِغَيْرِهِ فَالاْنْصَارُ عَلَى دَعْوَاهُمْ.,"At the saqifa (of Banu Sa’idah), the Muhajirun contended kinship with the Messenger of Allah against the Ansar, scoring over them. If that success was based on kinship, then the right will be ours better than yours; otherwise, the Ansar’s contention stands."
وَزَعَمْتَ أَني لِكُل الْخُلَفَاءِ حَسَدْتُ، وَعَلَى كُلهِمْ بَغَيْتُ.,You think that I have been jealous of every caliph and have revolted against them all.
فَإِنْ يَكُنْ ذلِكَ كَذلِكَ فَلَيْسَ الْجِنَايَةُ عَلَيْكَ، فَيَكُونَ الْعُذْرُ إِلَيْكَ.,"Even if this is so, it is not an offence against you and, therefore, I owe you no explanation."
وَتِلْكَ شَكَاةٌ ظَاهِرٌ عَنْكَ عَارُهَا,This is a matter for which no blame comes to you.
وَقُلْتَ: إِني كُنْتُ أُقَادُ كَمَا يُقَادُ الْجَمَلُ الْـمَخْشُوشُ حَتى أُبَايِعَ.,You have said that I was dragged like a camel with a nose string to swear the oath of allegiance (to Abu Bakr).
وَلَعَمْرُ اللهِ لَقَدْ أَرَدْتَ أَنْ تَذُم فَمَدَحْتَ، وَأَنْ تَفْضَحَ فَافْتَضَحْتَ!,"By the Eternal One (Allah), you had intended to revile me, but you have instead praised me, and you intended to humiliate me but have your own selves been humiliated."
وَمَا عَلَى الْمُسْلِمِ مِنْ غَضَاضَة فِي أَنْ يَكُونَ مَظْلُوماً مَا لَمْ يَكُنْ شَاكّاً فِي دِينِهِ، وَلاَ مُرْتَاباً بِيَقِينِهِ!,"What humiliation does it mean for a Muslim to be the victim of oppression so long as he does not entertain any doubt in his religion, nor any misgiving in his firm belief?!"
وَهذِهِ حُجتِي إِلَى غَيْرِكَ قَصْدُهَا، وَلكِني أَطْلَقْتُ لَكَ مِنْهَا بِقَدْرِ مَا سَنَحَمِنْ ذِكْرِهَا.,"This argument of mine is intended for others, but I have stated it to you only in so far as it is appropriate."
ثُم ذَكَرْتَ مَا كَانَ مِنْ أَمْرِي وَأَمْرِ عُثْمانَ.,Then you recalled my status vis-a-vis Othman.
فَلَكَ أ َنْ تُجَابَ عَنْ هذِهِ لِرَحِمِكَ منْهُ,"In this regard, an answer is due to you because of your own kinship to him."
فَأَينَا كَانَ أَعْدَى لَهُ،أَهْدَى إِلَى مَقَاتِلِهِ! أَمْ مَنْ بَذَلَ لَهُ نُصْرَتَهُ فَاسْتَقْعَدَهُ وَاسْتَكَفهُ، أَمْ مَنِ اسْتَنْصَرَهُ فَتَرَاَخى عَنْهُ بَث الْـمَنُونَ إِلَيْهِ، حَتى أَتَى قَدَرُهُ عَلَيْهِ.,"So (now tell me), which of us was more inimical to Othman and who did more to bring about his killing?! Who offered him his support and made him sit down, stopping him? Whose help was solicited but turned his face away from the solicitor, drawing his[Othman’s] death near till his fate overtook him?"
كَلا وَاللهِ لَقَد عَلِمَ اللهُ الْمُعَوقِينَمِنْكُمْ وَالْقَائِلِينَ لاخْوَانِهِمْ هَلُم إِلَيْنَا وَلاَ يَأَتُونَ الْبَأْسَ إِلا قَليلاً.,"No, no; by Allah. “Indeed, Allah knows those who hinder others from among you and those who say to their brethren: ‘Come here to us’ and they do not go to fight but a little” (Holy Quran, 33: 18)."
وَمَا كُنْتُ لاعْتَذِرَ مِنْ أَني كُنْتُ أَنْقِمُ عَلَيْهِ أَحْدَاثاً، فَإِنْ كَانَ الذنْبُ إِلَيْهِ إِرْشَادِي وَهِدَايَتِي لَهُ، فَرُب مَلُوم لاَ ذَنْبَ لَهُ.,"I am not going to offer my excuse for reproaching him [Othman] for (some of) his innovations, for if my good counsel and guidance to him was [considered by you as] a sin, then very often a person who is blamed is no sinner at all."
وَقَدْ يَسْتَفِيدُ الظنةَ الْمُتَنَصحُ وَمَا أَرَدْتُ,and sometimes the only reward a counselor reaps is suspicion (of being an evildoer).
(إِلا الاصْلاَحَ مَا اسْتَطَعْتُ وَمَا تَوْفِيقِي إِلا بِاللهِ عَلَيْهِ تَوَكلْتُ),"I desired naught but reform whatever I am able to (reform). “My guidance is only with Allah; On Him (alone) do I rely and to Him (alone) do I turn” (Holy Quran, 11: 88)."
وَذَكَرْتَ أَنهُ لَيْسَ لِي وَلاَ لاصْحَابِي عِنْدَكَ إِلا السيْفُ.,You have mentioned that for me and for my followers you have only the sword.
فَلَقَدْ أَضْحَكْتَ بَعْدَ اسْتِعْبَار! مَتَى أُلْفِيَتْ بَنُو عَبْدِ الْمُطلِبِ عَنِ الاعْدَاءِ نَاكِلِينَ، وبِالسيُوفِ مُخَوفِينَ؟!,"This makes even a weeping person laugh. Did you ever see the descendants of ‘Abdul-Muttalib running away from battle, or being frightened by swords?!"
فَـ لَبثْ قَلِيلاً يَلْحَقِ الْهَيْجَا حَمَلْ فَسَيَطْلُبُكَ مَنْ تَطْلُبُ، وَيَقْرُبُ مِنْكَ مَا تَسْتَبْعِدُ.,"“Wait a little till Hamal joins the battle shortly.”And my sword appeased me by killing Hudhayfah. Then whoever you are seeking will seek you, and whoever you think to be far away will approach you."
وَأَنَا مُرْقِلٌ نَحْوَكَ فِي جَحْفَل مِنَ الْمُهَاجِرِينَ وَالانْصَارِ، وَالتابِعِينَ [لَهُمْ] بِإِحْسَان.,I am (shortly) speeding towards you with a force of Muhajirun and Ansar and those who follow them in virtue.
شَدِيد زِحَامُهُمْ، سَاطِع قَتَامُهُمْ، مُتَسَرْبِلِينَ سَرَابِيلَ الْمَوْتِ، أَحَب اللقَاءِ إِلَيْهِمْ لِقَاءُ رَبهِمْ.,"Their number will be great and their dust will spread all around. They will be wearing their shrouds, and their most coveted desire is to meet Allah."
قَدْ صَحِبَتْهُمْ ذُريةٌ بَدْرِيةٌ، وَسُيُوفٌ هَاشِمِيةٌ، قَدْ عَرَفْتَ مَوَاقِعَ نِصَالِهَا فِي أَخِيكَ وَخَالِكَ وَجَدكَ وَأَهْلِكَ.,"They will be accompanied by the descendants of those who took part in the battle of Badr. They will have Hashemite swords whose splitting you have already seen in the case of your brother, maternal uncle, grandfather and kinsmen."
(وَمَا هِيَ مِنَ الظالِمِينَ بِبَعِيد),"“… nor are they far distant from the unjust ones” (Holy Quran, 11: 83)."
ومن كتاب له (عليه السلام)إلى أهل البصرة,To the people of Basra
وَقَدْ كَانَ مِنِ انْتِشَارِ حَبْلِكُمْ وَشِقَاقِكُمْ مَا لَوْ تَغْبَوْا عَنْهُ، فَعَفَوْتُ عَنْ مُجْرِمِكُمْ، وَرَفَعْتُ السيْفَ عَنْ مُدْبِرِكُمْ، وَقَبِلْتُ مِنْ مُقْبِلِكُمْ.,Whatever disunity and schism you have is not hidden from you. I have forgiven your wrongdoers and I have held back my sword from those who ran away. I received everyone who came to me from among you.
فَإِنْ خَطَتْ بِكُمُ الامُورُ الْمُرْدِيَةُ، وَسَفَهُ الاْرَاءِ الْجَائِرَةِ، إِلَىُ مُنَابَذَتِي وَخِلاَفِي، فَهَا أَنَاذَا قَدْ قَربْتُ جِيَادِي، وَرَحَلْتُ رِكَابِي.,"If devastating matters and wrong and silly views are prompting you to break the pledge to me and to oppose me, then listen! I have readied and saddled my horses."
وَلَئِنْ أَلْجَأْتُمُونِي إِلَى الْمَسِيرِ إِلَيْكُمْ، لاوقِعَن بِكُمْ وَقْعَةً لاَ يَكُونُ يَوْمُ الْجَمَلِ إِلَيْهَا إِلا كَلَعْقَةِ لاَعِق.,"and if you force me to advance towards you, I shall come down in such a manner that before it the Battle of Jamal will appear like the last licking of the tongue."
مَعَ أَني عَارِفٌ لِذِي الطاعَةِ مِنْكُمْ فَضْلَهُ، وَلِذِي النصِيحَةِ حَقهُ، غَيْرُ مُتَجَاوِز مُتهَماً إِلَى بَرِيّ، وَلاَ ناكِثاً إِلَى وَفيّ.,"At the same time, I know the high status of the obedient among you and the right of the sincere ones without confusing the sinless with the offenders of the faithful with the pledge-breakers."
ومن كتاب له (عليه السلام)إلى معاوية,To Muawiyah
فَاتقِ اللهَ فِيَما لَدَيْكَ، وَانْظُرْ في حَقهِ عَلَيْكَ، وَارْجِعْ إِلَى مَعْرِفَةِ مَا لاَ تُعْذَرُ بَجَهَالَتِهِ.,"Fear Allah regarding what you have amassed and find out your true right turn to understand, for you will not be excused on the grounds of ignorance."
فَإِن لِلطاعَةِ أَعْلاَماً وَاضِحَةً، وَسُبُلاً نَيرَةً، وَمَحَجةً نَهْجَةً، وَغَايَةً مُطلَبَةً، يَرِدُهَا الاكْيَاسُ، وَيُخَالِفُهَا الانْكَاسُ.,"Certainly, for (following the path of) obedience there are clear signs, shining ways, straight highways and a fixed aim. The shrewd proceed towards them while the mean ones turn away from them."
مَنْ نَكَبَ عَنْهَا جَارَ عَنِ الْحَق، وَخَبَطَ فِي التيهِ، وَغَيرَ اللهُ نِعْمَتَهُ، وَأحَل بِهِ نِقْمَتَهُ.,Whoever turns his face from them deviates from righteousness and gropes in bewilderment. Allah takes away His bounty from him and afflicts him with His chastisement.
فَنَفْسَكَ نَفْسَكَ! فَقَدْ بَينَ اللهُ لَكَ سَبِيلَكَ، وَحَيْثُ تَنَاهَتْ بِكَ أُمُورُكَ.,"Therefore, beware of your own selves. Allah has already shown you your way and the end where your affairs will terminate."
فَقَدْ أَجْرَيْتَ إِلَى غَايَةِ خُسْر، وَمَحَلةِ كُفْر، وَإِن نَفْسَكَ قَدْ أَوْحَلَتْكَ شَرّاً، وَأَقْحَمَتْكَ غَيّاً، وَأَوْرَدَتْكَ الْمَهَالِكَ، وَأَوْعَرَتْ عَلَيْكَ الْمَسَالِكَ.,"You are speeding towards the aim of loss and the status of unbelief. Your ego has pushed you towards evil, thrown you into misguidance and conveyed you to destruction, placing obstacles in your way."
ومن وصيّته (عليه السلام)للحسن بن علي(عليه السلام)، كتبها إليه بـ “حاضرين” عند انصرافه من صفّين:,He Wrote it for His Son al-Hassan ibn Ali (g)1 When He Camped at Al-hadirin on His Way Back from Siffin:
مِنَ الْوَالِدِ الْفَانِ، الْمُقِر لِلزمَانِ، الْمُدْبِرِ الْعُمُرِ، الْمُسْتَسْلِمِ لِلدهْرِ، الذامِ لِلدنْيَا، الساكِنِ مَسَاكِنَ الْمَوْتَى، الظاعِنِ عَنْهَا غَداً، إِلَى الْمَوْلُودِ الْمُؤَملِ مَا لاَ يُدْرَكُ.,"From the father who is (shortly) to die, who acknowledges the hardships of times, who has turned away from life, who has submitted himself to the (calamities of) time, who realizes the evils of the world, who is living in the abodes of the dead and is due to depart from them any day… to the son who yearns for what is not to be achieved."
السالِكِ سَبِيلَ مَنْ قَدْ هَلَكَ، غَرَضِ الاسْقَامِ،رَهِينَةِ الايامِ، وَرَمِيةِ الْمَصَائِبِ، وَعَبْدِ الدنْيَا، وَتَاجِرِ الْغُرُورِ، وَغَرِيمِ الْمَنَايَا، وَأَسِيرِ الْمَوْتِ، وَحَلِيفِ الْهُمُومِ،قَرِينِ الاحْزَانِ، وَنُصْبِ الاْفَاتِ، وَصَرِيعِ الشهَوَاتِ، وَخَلِيفَةِ الامْوَاتِ.,"who is treading the path of those who have died, who is the victim of ailments, who is entangled in the (worries of the ) days, who is a target of hardships, a slave of the world, a trader of its deception, a debtor of wishes, a prisoner of morality, an ally of worries, a neighbor of griefs, a victim of distresses who has been overpowered by desires and a successor of the dead."
أَما بَعْدُ، فَإِن فِيَما تَبَينْتُ مِنْ إِدْبَارِ الدنْيَا عَني، وَجُمُوحِ الدهْرِ عَلَي، وَإِقْبَالِ الاْخِرَةِ إِلَي، مَا يَزَعُنِي عَنْ ذِكْرِ مَنْ سِوَايَ، وَالاْهْتمامِ بِمَا وَرَائِي.,"Now (you should know that) what I have learned from the turning away of this world from me, the onslaught of time over me and the advancing of the next world towards me is enough to prevent me from remembering anyone except my soul and from thinking beyond myself."
غَيْرَ أَني حَيْثُ تَفَردَ بِي دُونَ هُمُومِ الناسِ هَم نَفْسِي، فَصَدَفَنِيرَأْيِي، وَصَرَفَنِي عَنْ هَوَايَ، وَصَرحَ لِي مَحْضُ أَمْرِي، فَأَفْضَى بِي إِلَى جِدّ لاَ يَكُونُ فِيهِ لَعِبٌ، وَصِدْق لاَ يَشُوبُهُ كَذِبٌ.,"But when I confined myself to my own worries, leaving aside the worries of others, my intelligence saved me and protected me from my own desires. It clarified to me my affairs and led me to seriousness wherein there was no trickery and truth which was not tarnished by falsehood."
وَوَجَدْتُكَ بَعْضِي، بَلْ وَجَدْتُكَ كُلي، حَتى كَأَن شَيْئاً لَوْ أَصَابَكَ أَصَابَنِي، وَكَأَن الْمَوْتَ لَوْ أَتَاكَ أَتَانِي.,"Here, I found you a part of myself, rather I found you my whole, so much so that if anything befell you, it was as though it befell me, and if death came to you, it was as though it came to me."
فَعَنَانِي مِنْ أَمْرِكَ مَا يَعْنِيني مِنْ أَمْرِ نَفْسِي، فَكَتَبْتُ إِليْكَ كِتَابِي هَذا، مُسْتظْهِراً بِهِ إِنْ أَنا بَقِيتُ لَكَ أَوْ فَنِيتُ.,"Consequently, your affairs meant to me what my own matters meant to me. So, I have written this piece of advice (to you) as an instrument of seeking help, whether I remain alive or cease to exist."
فَإِني أُوصِيكَ بِتَقْوَى اللهِ ـ أَيْ بُني ـ وَلُزُومِ أَمْرِهِ، وَعِمَارَةِ قَلْبِكَ بِذِكْرِهِ، وَالاْعْتِصَامِ بِحَبْلِهِ، وَأَي سَبَب أَوْثقُ مِنْ سَبَب بَيْنكَ وَبَيْنَ اللهِ عَزّوَجَل إِنْ أَنْتَ أَخَذْتَ بِهِ!,"I admonish you to fear Allah, O my child, to abide by His commands, to fill your heart with His remembrance and to cling to hope from Him. No regard is more reliable than the regard between you and Allah provided you take hold of it."
أَحْيِ قَلْبَكَ بِالْمَوْعِظَةِ، وَأَمِتْهُ بِالزهَادَةِ، وَقَوهِ بِالْيَقِينِ، وَنَورْهُ بِالْحِكْمَةِ، وَذَللْهُ بِذِكْرِ الْمَوْتِ، وَقَررْهُ بِالْفَنَاءِ، وَبَصرْهُ فَجَائِعَ الدنْيَا، وَحَذرْهُ صَوْلَةَ الدهْرِ وَفُحْشَ تَقَلبِ الليَالِي وَالايامِ.,"Enliven your heart with preaching, kill it by renunciation, energize it with firm belief, enlighten it with wisdom, humiliate it by recalling death, make it believe in mortality, make it see the misfortunes of this world, make it fear the authority of the time and the severity of some changes during the nights and the days."
وَاعْرِضْ عَلَيْهِ أَخْبَارَ الْمَاضِينَ، وَذَكرْهُ بِمَا أَصَابَ مَنْ كَانَ قَبْلَكَ مِنَ الاولِينَ، وَسِرْ فِي دِيَارِهِمْ وَآثَارِهِمْ، فَانْظُرْ مَا فَعَلُواعَما انْتَقَلُوا، وَأَيْنَ حَلوا وَنَزَلُوا!,"Place before it the events of past peoples, recall to it what befell those who were before you and walk among their cities and ruins, then see what they did and from what they have gone away, where they have gone and stayed."
فَإِنكَ تَجِدُهُمْ انْتَقَلُوا عَنِ الاحِبةِ، وَحَلوا دَارَالْغُرْبَةِ، وَكَأَنكَ عَنْ قَلِيل قَدْ صِرْتَ كَأَحَدِهِمْ.,"You will find that they departed from (their) friends and remained in loneliness. Shortly, you, too, will be like one of them."
فَأَصْلِحْ مَثْوَاكَ، وَلاَ تَبِعْ آخِرَتَكَ بِدُنْيَاكَ.,"Therefore, plan for your place of stay and do not sell your next life for this one."
وَدَعِ الْقَوْلَ فِيَما لاَ تَعْرِفُ، وَالْخِطَابَ فِيَما لَمْ تُكَلفْ.,Give up discussing what you do not know and speaking about what does not concern you.
وَأَمْسِكْ عَنْ طَرِيق إِذَا خِفْتَ ضَلاَلَتَهُ، فَإِن الْكَف عِنْدَ حَيْرَةِ الضلاَلِ خَيْرٌ مِنْ رُكُوبِ الاهْوَالِ.,Keep off the track from which you fear to go astray because refraining (from moving) when there is fear of straying is better than embarking on dangers.
وَأْمُرْ بالْمَعْرُوفِ تَكُنْ مِنْ أَهْلِهِ، وَأَنْكِرِ المُنكَرَ بِيَدِكَ وَلِسَانِكَ، وَبَايِنْ مَنْ فَعَلَهُ بِجُهْدِكَ.,"Ask others to do good; you will thus be among the doers of goodness. Discourage others from evil deeds with your own actions as well as speech and keep off, to the best of your ability, from whoever commits it."
وَجَاهِدْ فِي اللهِ حَق جَهَادِهِ، وَلاَ تَأْخُذْكَ فِي اللهِ لَوْمَةُ لاَئم.,"Struggle for Allah as is His due, and the reviling of a reviler should not deter you in matters relevant to Allah."
وَخُضِ الْغَمَرَاتِ إلَى الحَق حَيْثُ كَانَ، وَتَفَقهُ فِي الدينِ.,Leap into dangers for the sake of what is right wherever it may be. Acquire insight into religious law.
وَعَودْ نَفْسَكَ الصبْرَ عَلَى الْمَكْرُوهِ، وَنِعْمَ الْخُلُقُ التصَبرُ.,Habituate yourself to endure hardships since the best trait of character is endurance in matters of righteousness.
"وَأَلْجِىءْ نَفْسَكَ فِي الاُمُورِ كُلهَا إِلَى إِلهِكَ، فَإِنكَ تُلجِئُهَا إِلَى
كَهْف حَرِيز، وَمَانِع عَزِيز.","In all your affairs, resign yourself to your Lord because you will thus be resigning yourself to a secure shelter and a strong protector."
وَأَخْلِصْ فِي الْمَسْأَلَةِ لِرَبكَ، فَإِن بِيَدِهِ الْعَطَاءَ وَالْحِرْمَانَ.,You should ask only from your Lord because in His hand is all the giving and depriving.
وَأَكْثِرِ الاسْتِخَارَةَ.,Seek goodness (from Allah) as much as you can.
وَتَفَهمْ وَصِيتِي، وَلاَ تَذْهَبَن [عَنْكَ ]صَفْحاً، فَإِن خَيْرَ الْقَوْلِ مَا نَفَعَ.,Understand my advice and do not turn away from it because the best saying is that which benefits.
وَاعْلَمْ أَنهُ لاَ خَيْرَ فِي عِلْم لاَ يَنْفَعُ، وَلاَ يُنْتَفَعُ بِعِلْم لاَ يَحِق تَعَلمُهُ.,"Be informed that there is no good in that knowledge which is futile, and if knowledge is not implemented, then its acquisition is not justified."
أَيْ بُنَي، إِني لَما رَأَيْتُنِي قَدْ بَلَغْتُ سِنّاً، وَرَأَيْتُنِي أَزْدَادُ وَهْناً، بَادَرْتُ بِوَصِيتِي إِلَيْكَ، وَأَوْرَدْتُ خِصَالاً مِنْهَا قَبْلَ أَنْ يَعْجَلَ بِي أَجَلِي دُونَ أَنْ أُفْضِيَ إِلَيْكَ بِمَا فِي نَفْسِي، أَوْ أَنْ أَنْقُصَ فِي رَأْيِي كَمَا نُقِصْتُ فِي جِسْمِي، أَوْ يَسْبِقَنِي إِلَيْكَ بَعْضُ غَلَبَاتِ الْهَوَى وَفِتَنِ الدنْيَا، فَتَكُونَ كَالصعْبِ النفُورِ.,"O my child! When I noticed that I was of goodly age and noticed that I was increasing in weakness, I hastened with regard to my will to you and wrote down salient points lest death should overtook me before I divulged to you what I have in my heart, or lest my wit should be affected just as my body has been, or the forces of passions or the mischiefs of the world overtake you making you like a stubborn camel."
وَإِنمَا قَلْبُ الْحَدَثِ كَالارْضِ الْخَالِيَةِ مَا ألْقِيَ فِيهَا مِنْ شَيء قَبِلَتْهُ، فَبَادَرْتُكَ بِالادَبِ قَبْلَ أَنْ يَقْسُو قَلْبُكَ، وَيَشْتَغِلَ لُبكَ، لِتَسْتَقْبِلَ بِجِد رَأْيِكَ مِنَ الامْرِ مَا قَدْ كَفَاكَ أَهْلُ التجَارِبِ بُغْيَتَهُ وَتَجْرِبَتَهُ.,"Certainly, the heart of a young man is like an uncultivated land. It accepts whatever is strewn on it. So, I hastened to mold you properly before your heart hardened and your mind became occupied, so that you might be ready to accept through your intelligence the results of the experience of others and be saved from going through these experiences yourself."
فَتَكُونَ قَدْ كُفِيتَ مَؤُونَةَ الطلَبِ، وَعُوفِيتَ مِنْ عِلاَجِ التجْرِبَةِ، فَأَتَاكَ مِنْ ذلِكَ مَا قَدْ كُنا نَأْتِيهِ، وَاسْتَبَانَ لَكَ مَا رُبمَا أَظْلَمَ عَلَيْنَا مِنْهُ.,"In this way, you will avoid the hardship of seeking them and the difficulties of experimenting. Thus, you are getting to know what we had experienced and even those things are becoming clear to you which we might have missed."
أَيْ بُنَي، إِني وَإِنْ لَمْ أَكُنْ عُمرْتُ عُمُرَ مَنْ كَانَ قَبْلِي، فَقَدْ نَظَرْتُ فِي أَعْمَالِهِمْ، وَفَكرْتُ فِي أَخْبَارِهِمْ، وَسِرْتُ فِي آثَارِهِمْ، حَتى عُدْتُ كَأَحَدِهِمْ.,"O my child! Even though I have not reached the age which those before me have, yet I looked into their behavior and thought over events of their lives. I walked among their ruins till I was like one of them."
بَلْ كَأَني بِمَا انْتَهَى إِلَي مِنْ أُمُورِهِمْ قَدْ عُمرْتُ مَعَ أَولِهِمْ إِلَى آخِرِهِمْ.,"In fact, by virtue of their affairs that have become known to me, it is as though I have lived with them from the very first to the very last."
فَعَرَفْتُ صَفْوَ ذلِكَ مِنْ كَدَرِهِ، وَنَفْعَهُ مِنْ ضَرَرِهِ.,"I have, therefore, been able to discern the impure from the clean and benefit from harm."
فَاسْتَخْلَصْتُ لَكَ مِنْ كُل أَمْر نَخِيلَتَهُ،تَوَخيْتُ لَكَ جَمِيلَهُ، وَصَرَفْتُ عَنْكَ مَجْهُولَهُ.,have selected for you the choicest of those matters and collected for you their good points and have kept away from you their useless points.
وَرَأَيْتُ حَيْثُ عَنَانِي مِنْ أَمْرِكَ مَا يَعْنِي الْوَالِدَ الشفِيقَ.,"Since I feel for your affairs as a living father should, I aim at giving you guidance."
وَأَجْمَعْتُ عَلَيْهِ مِنْ أَدَبِكَ أَنْ يَكُونَ ذلِكَ وَأَنْتَ مُقْبِلُ الْعُمُرِ مُقْتَبَلُ الدهْرِ، ذُونِية سَلِيمَة، وَنَفْس صَافِيَة، وَأَنْ أَبْتَدِئَكَ بِتَعْلِيمِ كِتَابِ اللهِ عَز وَجَل وَتَأْوِيلِهِ، وَشَرَائِعِ الاسْلاَمِ وَأَحْكَامِهِ، وَحَلاَلِهِ وَحَرَامِهِ، لاَ أُجَاوِزُ ذلِكَ بَكَ إِلَى غَيْرِهِ.,"I thought it should be at a time when you are advancing in age and new to the state of the world, possessing upright intention and a clean heart and that I should, being with the teaching of the Book of Allah, to Whom belong Might and Majesty, and its interpretation, the laws and commandments of Islam, its lawful matters and unlawful ones and that I should not go beyond these for you."
ثُم أَشْفَقْتُ أَنْ يَلْتَبِسَ عَلَيْكَ مَا اخْتَلَفَ الناسُ فِيهِ مِنْ أَهْوَائِهِمْ وَآرَائِهِمْ مِثْلَ الذِي الْتَبَسَ عَلَيْهِمْ.,Then I feared lest you should get confused as other people had been confused on account of their passions and (different) views.
فَكَانَ إِحْكَامُ ذلِكَ عَلَى مَا كَرِهْتُ مِنْ تَنْبِيهِكَ لَهُ أَحَب إِلَي مِنْ إِسْلاَمِكَ إِلَى أَمْر لاَ آمَنُ عَلَيْكَ بِهِ الْهَلَكَةَ، وَرَجَوْتُ أَنْ يُوَفقَكَ اللهُ فِيهِ لِرُشْدِكَ، وَأَنْ يَهْدِيَكَ لِقَصْدِكَ، فَعَهِدْتُ إِلَيْكَ وَصِيتِي هذِهِ.,"Therefore, in spite of disliking the thought of warning you, I thought it better for me to make this issue strong rather than leave you in a status where I do not regard you safe from falling into destruction. I hoped that Allah will help you in your straightforwardness and guide you in your resoluteness. Consequently, I wrote this piece of my will for you."
وَاعْلَمْ يَا بُنَي، أَن أَحَب مَا أَنْتَ آخِذٌ بِهِ إِلَي مِنْ وَصِيتِي تَقْوَى اللهِ، وَالاقْتِصَارُ عَلَى مَا فَرَضَهُ اللهُ عَلَيْكَ، وَالاخْذُ بِمَا مَضَى عَلَيْهِ الاولُونَ مِنْ آبَائِكَ، وَالصالِحُونَ مِنْ أَهْلِ بَيْتِكَ.,"Be informed, O my child, that what I love the most for you is that you adopt my will to fear Allah, to confine yourself to what Allah has made obligatory on you, to follow the actions of your forefathers and the virtuous people of your household."
فَإِنهُمْ لَمْ يَدَعُوا أَنْ نَظَرُوا لانْفُسِهِمْ كَمَا أَنْتَ نَاظِرٌ، وَفَكرُوا كَمَا أَنْتَ مُفَكرٌ.,"These did not fall short in seeing for themselves what you will see for yourself, and they did about their affairs as you will like to think (about your own affairs)."
ثُم رَدهُمْ آخِرُ ذلِكَ إِلَى الاخْذِ بِمَا عَرَفُوا، وَالامْسَاكِ عَما لَمْ يُكَلفُوا.,"Thereafter, their thinking led them to discharge the obligations which they came to know and to desist from what they were not required to do."
فَإِنْ أَبَتْ نَفْسُكَ أَنْ تَقْبَلَ ذلِكَ دُونَ أَنْ تَعْلَمَ كَمَا عَلِمُوا فَلْيَكُنْ طَلَبُكَ ذلِكَ بَتَفَهم وَتَعَلم، لاَ بِتَوَرطِ الشبُهَاتِ، وَعُلَقِ الْخُصُومَاتِ.,"If your heart does not accept this without acquiring knowledge as they acquired it, then your search should first be by way of understanding and learning, not by falling into doubts or getting entangled in quarrels."
وَابْدَأْ قَبْلَ نَظَرِكَ فِي ذلِكَ بِالاسْتِعَانَةِ بِإِلهِكَ، وَالرغْبَةِ إِلَيْهِ فِي تَوْفِيقِكَ، وَتَرْكِ كُل شَائِبَة أَوْلَجَتْكَ فِي شُبْهَة، أَوْ أَسْلَمَتْكَ إِلَى ضَلاَلَة.,"Before you probe into this, you should begin by seeking your Lord’s help, turning to Him for competence and keeping aloof from everything that throws you into doubt or flings you towards misguidance."
فَإذا أَيْقَنْتَ أَنْ قَدْ صَفَا قَلْبُكَ فَخَشَعَ، وَتَم رَأْيُكَ وَاجْتَمَعَ، وَكَانَ هَمكَ فِي ذلِكَ هَمّاً وَاحِداً، فَانْظُرْ فِيَما فَسرْتُ لَكَ.,"When you have made sure that your heart is clean and humble and your thoughts have come together, and once you have only a reflection about this matter…, it is then that you will see what I have explained to you."
وَإِنْ أنْتَ لَمْ يَجْتَمِعْ لَكَ مَا تُحِب مِنْ نَفْسِكَ، وَفَرَاغِ نَظَرِكَ وَفِكْرِكَ، فَاعْلَمْ أَنكَ إِنمَا تَخْبِطُ الْعَشْوَاءَ، وَتَتَوَرطُ الظلْمَاءَ، وَلَيْسَ طَالِبُ الدينِ مَنْ خَبَطَ وَلاَ مَنْ خَلطَ، وَالامْسَاكُ عَنْ ذلِكَ أَمْثَلُ.,"If you have not been able to achieve that peace of observation and thinking which you will like to have, then be informed that you are only stamping the ground like a blind she-camel and falling into darkness while a seeker of religion should not grope in the dark, nor should he create confusion. It is better to avoid this."
فَتَفَهمْ يَا بُنَي وَصِيتِي، وَاعْلَمْ أَن مَالِكَ الْمَوْتِ هُوَمَالِكُ الحَيَاةِ، وَأَن الْخَالِقَ هُوَ الْمُمِيتُ، وَأَن الْمُفْنِيَ هُوَ الْمُعِيدُ، وَأَن الْمُبْتَلِيَ هُوَ الْمُعَافِي.,"Appreciate my advice, O my child, and be admonished that Whoever is the master of death is also the master of life, that the Creator causes death as well as gives life, that Whoever destroys is also the restorer of life, and that Whoever inflicts disease is also the one Who cures."
وَأَن الدنْيَا لَمْ تَكُنْ لِتَسْتَقِر إِلا عَلَى مَا جَعَلَهَا اللهُ عَلَيْهِ مِنْ النعْمَاءِ، وَالابْتِلاَءِ، وَالْجَزَاءِ فِي الْمَعَادِ، أَوْ مَاشَاءَ مِما لاَ تعْلَمُ.,"This world continues in the way which Allah has made it with regard to its pleasures, trials, rewards on the Day of Judgement and all that He wishes and you do not know."
َإِنْ أَشْكَلَ عَلَيْكَ شَيْءٌ مِنْ ذلِكَ فَاحْمِلْهُ عَلَى جَهَالَتِكَ بِهِ، فَإِنكَ أَولُ مَا خُلِقْتَ جَاهِلاً ثُم عَلِمْتَ، وَمَا أَكْثَرَ مَا تَجْهَلُ مِنَ الامْرِ، وَيَتَحَيرُ فِيهِ رَأْيُكَ، وَيَضِل فِيهِ بَصَرُكَ ثُم تُبْصِرُهُ بَعْدَ ذلِكَ !,"If anything of this advice is not understood by you then attribute it to your ignorance of it because when you were first born, you were born ignorant. Thereafter, you acquired knowledge. There are many masters of whom you are ignorant. There are many issues regarding which your sight first wonders and your eye wonders then, after this, you shall see them as they are."
ففَاعْتَصِمْ بِالذِي خَلَقَكَ وَرَزَقَكَ وَسَواكَ، وَلْيَكُنْ لَهُ تَعَبدُكَ، وَإِلَيْهِ رَغْبَتُكَ، وَمِنْهُ شَفَقَتُكَ.,"Therefore, cling to the One Who created you, Who fed you and put you in order. Your worship should be for Him, your eagerness should be towards Him and your fear should be of Him."
وَاعْلَمْ يَا بُنَي أَن أَحَداً لَمْ يُنْبِىءْ عَنِ اللهِ سُبْحَانَهُ كَمَا أَنْبَأَ عَنْهُ نَبِينَا(صلى الله عليه وآله)فَارْضَ بِهِ رَائِداً، وَإِلَى النجَاةِ قَائِدَاً.,"Be informed, O my child, that no one received messages from Allah, the Glorified One, as the Prophetdid. Therefore, regard him as your guide and leader towards salvation."
فَإِني لَمْ آلُكَ نَصِيحَةً، وَإِنكَ لَنْ تَبْلُغَ فِي النظَرِ لِنَفْسِكَ ـ وَإِنِ اجْتَهَدْتَ ـ مَبْلَغَ نَظَرِي لَكَ.,"Certainly, I shall spare no effort in giving you advice, and surely even if you try, you cannot acquire such insight for your welfare as I have for you."
وَاعْلَمْ يَا بُنَي، أَنهُ لَوْ كَانَ لِرَبكَ شَرِيكٌ لاتَتْكَ رُسُلُهُ، وَلَرَأَيْتَ آثَارَ مُلْكِهِ وَسُلْطَانِهِ، وَلَعَرَفْتَ أَفْعَالَهُ وصِفَاتِهِ.,"Be informed, O my child, that if there had been a partner with your Lord, his [alleged partner’s] messengers, too, should have come to you and you would have seen signs of his authority and power; you should have known his deeds and qualities."
وَلكِنهُ إِلهٌ وَاحدٌ كَمَا وَصَفَ نَفْسَهُ، لاَ يُضَادهُ فِي مُلْكِهِ أَحَدٌ، وَلاَ يَزُولُ أَبَداً وَلَمْ يَزَلْ.,"But He is only One god, Allah, and He has described Himself. No one can dispute with Him regarding His authority. He is from eternity and will remain for eternity."
أَولٌ قَبْلَ الاشْيَاءِ بِلاَ أَولِية، وَآخِرٌ بَعْدَ الاشْيَاءِ بِلاَ نِهَايَة، عَظُمَ عَنْ أَنْ تَثْبُتَ رُبُوبِيتُهُ بَإحَاطَةِ قَلْب أَوْ بَصَر.,He is before all things without any beginning. He will remain after all things without an end. He is far too great to have His divinity proved by any encompassing heart or by any vision.
فَإِذَا عَرَفْتَ ذلِكَ فَافْعَلْ كَمَا يَنْبَغِي لِمِثْلِكَ أَنْ يَفْعَلَهُ فِي صِغَرِ خَطَرِهِ، وَقِلةِ مَقْدِرَتِهِ، وَكَثْرَةِ عَجْزِهِ،عَظِيمِ حَاجَتِهِ إِلَى رَبهِ، فِي طَلَبِ طَاعَتِهِ.,"Once you have understood this, you should do what is done by him who is like you by way of his low status, his lack of authority, his increasing incapability and his great need for his Lord so as to seek His obedience."
وَالرهْبَةِ مِنْ عُقُوبَتِهِ، وَالشفَقَةِ مِنْ سُخْطِهِ، فَإِنهُ لَمْ يَأْمُرْكَ إِلا بِحَسَن، وَلَمْ يَنْهَكَ إِلا عَنْ قَبِيح.,Fear His chastisement and be forewarned of His wrath because He does not command you save to be virtuous; He does not refrain you save from evil.
يَا بُنَي، إِني قَدْ أَنْبَأْتُكَ عَنِ الدنْيَا وَحَالِهَا، وَزَوَالِهَا وَانْتِقَالِهَا، وَأَنْبَأْتُكَ عَنِ الاْخِرَةِ وَمَااُعِد لاهْلِهَا فِيهَا،وَضَرَبْتُ لَكَ فِيهِمَا الامْثَالَ، لِتَعْتَبِرَ بِهَا، وَتَحْذُوَعَلَيْهَا.,"O my child! I have informed you about the world, its condition, its decay and its passing away, and I have informed you of the next world and of what has been provided in it for its people. I have recounted to you parables about it so that you may draw instruction from them and depend upon them."
إِنمَا مَثَلُ مَنْ خَبَرَ الدنْيَا كَمَثَلِ قَوْم سَفْر، نَبَا بِهِمْ مَنْزِلٌ جَدِيبٌ، فأَموا مَنْزِلاً خَصِيباً وَجَنَاباً مَرِيعاً.,"The example of those who have understood the world is like those travelers who, being fed-up with drought-stricken places, set off for greenery and a fruitful place."
فَاحْتَمَلُوا وَعْثَاءَ الطرِيقِ، وَفِرَاقَ الصدِيقِ، وَخُشُونَةَ السفَرِ، وَجُشُوبَةَ الْمَطْعَمِ، لِيَأتُوا سَعَةَ دَارِهِمْ، وَمَنْزِلَ قَرَارِهِمْ.,"Then they endure difficulties on the way, separation from friends, hardships of the journey and unwholesome food in order to reach their fields of plenty and places of stay."
فَلَيْسَ يَجِدُونَ لِشَيْء مِنْ ذلِكَ أَلَماً، وَلاَ يَرَوْنَ نَفَقَةً مَغْرَماً، وَلاَ شَيْءَ أَحَب إِلَيْهِمْ مِما قَربَهُمْ مِنْ مَنْزِلِهِمْ، وَأَدْنَاهُمْ مِنْ مَحَلهِمْ.,"Consequently, they do not feel any pain in all this and do not regard any expenditure to be a waste. Nothing is more lovable to them than what takes them near their goal and carries them closer to their place of stay."
وَمَثَلُ مَنِ اغْتَر بِهَا كَمَثَلِ قَوْم كَانُوا بِمَنْزِل خَصِيب، فَنَبا بِهِمْ إِلَى مَنْزِل جَدِيب، فَلَيْسَ شَيْءٌ أَكْرَهَ إِلَيْهِمْ وَلاَ أَفْظَعَ عِنْدَهُمْ مِنْ مُفَارَقَةِ مَا كَانُوا فيِهِ، إِلَى مَا يَهْجُمُونَ عَلَيْهِ، وَيَصِيرُونَ إِلَيْهِ.,"(Contrariwise), the example of those who are deceived by this world is like the people who were in a green place but became disgruntled with it and went to a drought-stricken place. Therefore, for them nothing is more detestable or abominable than to leave the place where they were and go to a place which they will reach unexpectedly and for which they were heading."
يَا بُنَي، اجْعَلْ نَفْسَكَ مِيزَاناً فِيَما بَيْنَكَ وَبَيْنَ غَيْرِكَ، فَأَحْبِبْ لِغَيْرِكَ مَا تُحِب لِنَفْسِكَ، وَاكْرَهْ لَهُ مَا تَكْرَهُ لَهَا.,"O my child! Make yourself the measure (for dealings) between you and others. Thus, you should wish for others what you wish for yourself and hate for others what you hate for yourself."
وَلاَ تَظْلِمْ كَمَا لاَ تُحِب أَنْ تُظْلَمَ، وَأَحْسِنْ كَمَا تُحِب أَنْ يُحْسَنَ إِلَيْكَ.,Do not oppress as you do not like to be oppressed. Do good to others as you like good to be done to you.
وَاسْتَقْبِحْ مِنْ نَفْسِكَ مَا تَسْتَقْبِحُ مِنْ غَيْرِكَ، وَارْضَ مِنَ الناسِ بِمَا تَرْضَاهُ لَهُمْ مِنْ نَفْسِكَ، وَلاَ تَقُلْ مَا لاَ تَعْلَمُ وَإِنْ قَل مَا تعْلَمُ، وَلاَ تَقُلْ مَا لاَ تُحِب أَنْ يُقَالَ لَكَ.,Regard as bad for yourself whatever you regard as bad for others. Accept that from others which you like others to accept from you. Do not talk about what you do not know even though what you know may be very little. Do not say to others what you do not like to be said to you.
وَاعْلَمْ، أَن الاعْجَابَ ضِد الصوَابِ، وَآفَةُ الالْبَابِ. فَاسْعَ فِي كَدْحِكَ، وَلاَ تَكُنْ خَازِناً لِغَيْرِكَ، وَإِذَا أَنْتَ هُدِيتَ لِقَصْدِكَ فَكُنْ أَخْشَعَ مَا تَكُونُ لِرَبكَ.,"Be informed that self-admiration is contrary to propriety (of action) and is a calamity for the mind. Therefore, increase your striving and do not become a treasurer for (wealth to be inherited by) others. When you have been guided on the right path, humble yourself before Allah as much as you can."
وَاعْلَمْ، أَن أَمَامَكَ طَرِيقاً ذَا مَسَافَة بَعِيدَة، وَمَشَقة شَدِيدَة، وَأَنهُ لاَ غِنَى بِكَ فِيهِ عَنْ حُسْنِ الارْتِيَادِ، وَقَدْرِ بَلاَغِكَ مِنَ الزادِ، مَعَ خِفةِ الظهْرِ.,Be informed that in front of you lies a road of long distance and severe hardship and that you cannot avoid treading it. Take your requirements of provision keeping the burden light.
فَلاَ تَحْمِلَن عَلَى ظَهْرِكَ فَوْقَ طَاقَتِكَ، فَيَكُونَ ثِقْلُ ذلِكَ وَبَالاً عَلَيْكَ، وَإِذَا وَجَدْتَ مِنْ أَهْلِ الْفَاقَةِ مَنْ يَحْمِلُ لَكَ زَادَكَ إِلَى يَوْمِ الْقِيَامَةِ، فَيُوَافِيكَ بِهِ غَداً حَيْثُ تَحْتَاجُ إِلَيْهِ.,Do not load your back beyond your ability lest its weight should cause you mischief. Whenever you come across a needy person who can carry for you your provision to hand it back to you on the Day of Judgement when you will need it.
فَاغْتَنِمْهُ وَحَملْهُ إِياهُ، وَأَكْثِرْ مِنْ تَزْوِيدِهِ وَأَنْتَ قَادِرٌ عَلَيْهِ، فَلَعَلكَ تَطْلُبُهُ فَلاَ تَجِدُهُ، وَاغْتَنِمْ مَنِ اسْتَقْرَضَكَ في حَالِ غِنَاكَ، لِيَجْعَلَ قَضَاءَهُ لَكَ في يَوْمِ عُسْرَتِكَ.,"accept it as a good opportunity and get him to carry it. Put in that provision as much as you are able to, for it is likely that if you need him (afterwards), you may not get hold of him. If a person is willing to borrow from you in the days of your affluence to pay it back to you at the time of your need, then make use of this opportunity."
وَاعْلَمْ، أَن أمَامَكَ عَقَبَةً كَؤوداً، الْـمُخِف فِيهَا أَحْسَنُ حَالاً مِن الْمُثْقِلِ، وَالْمُبْطِىءُ عَلَيْهَا أَقْبَحُ حَالاً مِنَ الْمُسْرِعِ.,Be informed that in front of you lies an impassable valley wherein the light-burdened man will be in a better condition than the heavy-burdened one and the slow-paced will be in a worse condition than the swift-paced.
وَأَن مَهْبِطَهَابِكَ لاَمَحَالَةَ عَلَى جَنة أَوْ عَلَى نَار، فَارْتَدْ لِنَفْسِكَ قَبْلَ نُزُولِكَ، وَوَطىءِ الْمنْزِلَ قَبْلَ حُلُولِكَ، فَلَيْسَ بَعْدَ الْمَوْتِ مُسْتَعْتَبٌ، وَلاَ إِلَى الدنْيَا مُنْصَرَفٌ.,"Your terminating point at the other end of this passage will necessarily be either Paradise or Hell. Therefore, reconnoiter for yourself before alighting and prepare the place before getting down because after death there can be no preparation nor any return to this world."
وَاعْلَمْ، أَن الذِي بِيَدِهِ خَزَائِنُ السموَاتِ وَالارْضِ قَدْ أَذِنَ لَكَ فِي الدعَاءِ، وَتَكفلَ لَكَ بِالاجَابَةِ.,Be informed that Whoever owns the treasuries of the heavens and earth has permitted you to pray to Him and has promised you acceptance of the prayer.
أَمَرَكَ أَنْ تَسْأَلَهُ لِيُعْطِيَكَ، وَتَسْتَرْحِمَهُ لِيَرْحَمَكَ.,He has commanded you to beg from Him in order that He may give you and to seek His mercy in order that He may have mercy on you.
وَلَمْ يَجْعَلْ بَيْنَكَ وَبَيْنَهُ مَنْ يَحْجُبُكَ عَنْهُ، وَلَمْ يُلْجِئْكَ إِلَى مَنْ يَشْفَعُ لَكَ إِلَيْهِ، وَلَمْ يَمْنَعْكَ إِنْ أَسَأْتَ مِنَ التوْبَةِ.,"He has not placed anything between you and Him that may veil Him from you.He has not required you to get a mediator between yourself and Him, and if you err, He has not prevented you from repenting."
وَلَمْ يُعَاجِلْكَ بَالنقْمَةِ، [وَلَمْ يُعَيرْكَ بِالانَابَةِ]، وَلَمْ يَفْضَحْكَ حَيْثُ الْفَضِيحَةُ [بِكَ أَوْلَى].,"He does not hasten His punishment. He does not reprimand you for repenting, nor does He humiliate you when humiliation is more appropriate for you."
وَلَمْ يُشددْ عَلَيْكَ فِي قَبُولِ الانَابَةِ، وَلَمْ يُنَاقِشْكَ بِالْجَرِيمَةِ، وَلَمْ يُؤْيِسْكَ مِنَ الرحْمَةِ، بَلْ جَعَلَ نُزُوعَكَ عَنِ الذنْبِ حَسَنةً، وَحَسَبَ سَيئَتَكَ وَاحِدَةً، وَحَسَبَ حَسَنَتَكَ عَشْراً.,"He is not harsh in accepting repentance. He does not severely question you about your sins. He does not disappoint you regarding His mercy. Rather, He regards abstention from sin as a virtue. He counts your sin as one while counting your good deed as ten."
وَفَتحَ لَكَ بَابَ الْمَتَابِ، فَإِذَا نَادَيْتَهُ سَمِعَ نِدَاك، وَإِذَا نَاجَيْتَهُ عَلِمَ نَجْوَاكَ.,"He has opened for you the door of repentance. Therefore, whenever you call upon Him, He hears your call, and whenever you whisper to Him, He knows the whispers."
فَأَفْضَيْتَ إِلَيْهِ بِحَاجَتِكَ، وَأَبْثَثْتَهُ ذاتَ نَفْسِكَ، وَشَكَوْتَ إِلَيْهِ هُمُومَك، وَاسْتَكْشَفْتَهُ كُرُوبَكَ، وَاسْتَعَنْتَهُ عَلَى أُمُورِكَ، وَسَأَلْتَهُ مِنْ خَزَائِنِ رَحْمَتِهِ مَا لاَ يَقْدِرُ عَلَى إِعْطَائِهِ غيْرُهُ، مِنْ زِيَادَةِ الاعْمَارِ، وَصِحةِ الابْدَانِ، وَسَعَةِ الارْزَاقِ.,"Place before Him your needs, unveil yourself before Him, complain to Him of your worries, beseech Him to remove your troubles, seek His help in your affairs and ask Him to grant you from the treasuries of His mercy that which no one else has power to give, namely length of life, health of body and an increase in your sustenance."
ثُم جَعَلَ فِي يَدَيْكَ مَفاتِيحَ خَزَائِنِهِ بِمَا أَذِنَ لَكَ فِيهِ مِنْ مَسْأَلتِهِ.,Then He has placed the keys of His treasures in your hands in the sense that He has shown you the way to ask Him.
فَمَتَى شِئْتَ اسْتَفْتَحْتَ بِالدعَاءِ أَبْوَابَ نِعَمِهِ، وَاسْتَمْطَرْتَ شآبِيبَ رَحْمَتِهِ.,"Wherever you wish, He opens the doors of His favor by virtue of your prayers. Let the abundant rains of His mercy fall on you."
فَلاَ يُقَنطَنكَ إِبْطَاءُ إِجَابَتِهِ، فَإِن الْعَطِيةَ عَلَى قَدْرِ النيةِ.,Delay in acceptance of your pleas should not disappoint you because the granting of a plea is dependent on the extent of (your) intention.
وَرُبمَا أُخرَتْ عَنْكَ الاجَابَةُ، لِيَكُونَ ذلِكَ أَعْظمَ لاجْرِ السائِلِ، وَأَجْزَلَ لِعَطَاءِ الاْمِلِ.,"Sometimes, acceptance (of a plea) is delayed with a view to its being a source of greater reward to the pleading one and a better gift to the anticipating person."
وَرُبمَا سَأَلْتَ الشيْءَ فَلاَ تُؤْتاهُ، وَأُوتِيتَ خَيْراً مِنْهُ عَاجلاً أَوْ آجِلاً، أ َوْ صُرِفَ عَنْكَ لِمَا هُوَ خَيْرٌ لَكَ، فَلَرُب أَمْر قَدْ طَلَبْتَهُ فِيهِ هَلاَكُ دِينِكَ لَوْ أُوتِيتَهُ.,"Sometimes, you may ask for a thing but it is not given to you and a better thing is given to you later, or a thing is taken away from you for some greater good because sometimes you may ask for a thing which contains ruin for your religion if it is granted to you."
فَلْتَكُنْ مَسَأَلَتُكَ فِيَما يَبْقَى لَكَ جَمَالُهُ، وَيُنْفَى عَنْكَ وَبَالُهُ، فَالْمَالُ لاَ يَبْقَى لَكَ وَلاَ تَبْقَى لَهُ.,"Therefore, your request should be for things the beauty of which should be lasting and the burden of which should remain away from you. As for wealth, it will not last for you, nor will you live for its sake."
وَاعْلَمْ أَنكَ إِنمَا خُلِقْتَ لِلاْخِرَةِ لاَ لِلدنْيَا، وَلِلْفَنَاءِ لاَ لِلْبَقَاءِ، وَلِلْمَوْت لاَ لِلْحَيَاةِ.,"O my child! Be informed that you have been created for the next world, not for this one, for extinction (in this world), not for lasting, and for dying, not for living."
وَأَنكَ فِي مَنْزِلِ قُلْعَة، وَدَارِ بُلْغَة، وَطرِيق إِلَى الاْخِرَةِ.,"You are in a place which does not belong to you, an abode for making preparations and a passage towards the next world."
وَأَنكَ طَريدُ الْمَوْتِ الذِي لاَ يَنْجُو مِنْهُ هَارِبُهُ، وَلاَ بُد أَنهُ مُدْرِكُهُ.,"You are being chased by death from which the runner-away cannot escape, as it will surely overtake him."
فَكُنْ مِنْهُ عَلَى حَذرِ أَنْ يُدْرِكَكَ وَأَنْتَ عَلَى حَال سَيئَة، قَدْ كُنْتَ تُحَدثُ نفْسَكَ مِنْهَا بِالتوْبَةِ، فَيَحُولَ بَيْنَكَ وَبَيْنَ ذلِكَ، فَإِذَا أَنْتَ قَدْ أَهْلَكتَ نَفْسَكَ.,"So, be on guard against it least it should overtake you at a time when you are in a sinful state and you are thinking of repenting, but it creates obstruction between you and between repenting. In such a case, you will ruin yourself."
يَا بُنَي، أَكْثِرْ مِنْ ذِكْرِ الْمَوْتِ، وَذِكْرِ مَا تَهْجُمُ عَلَيْهِ، وَتُفْضِي بَعْدَ الْمَوْتِ إِلَيْهِ، حَتى يَأْتِيَكَ وَقَدْ أَخَذْتَ مِنْهُ حِذْرَكَ، وَشَدَدْتَ لَهُ أَزْرَكَ، وَلاَ يَأْتِيَكَ بَغْتَةً فَيَبْهَرَكَ.,"O my child! Remember death quite often and the place where you have to go suddenly and reach after death, so that when it comes, you will be already on your guard against it, having prepared yourself for it, and it does not come to you all of a sudden and surprise you."
وَإِياكَ أَنْ تَغْتَر بِمَا تَرَى مِنْ إِخْلاَدِ أَهْلِ الدنْيَا إِلَيْهَا، وَتَكَالُبِهِمْ عَلَيْهَا، فَقَدْ نَبأَكَ اللهُ عَنْهَا، وَنَعَتْ لَكَ نَفْسَهَا، وَتَكَشفَتْ لَكَ عَنْ مَسَاوِيهَا.,"Beware lest you should become deceived by the leanings of the people towards worldly attractions and their rushing upon it. Allah has warned you about it and the world has informed you of its mortal character, unveiling to you its evils."
فَإِنمَا أَهْلُهَا كِلاَبٌ عَاوِيَةٌ، وَسِبَاعٌ ضَارِيَةٌ، يَهِر بَعْضُهَا بَعْضاً.,"Surely, those (who go) after it are like barking dogs or devouring carnivore who hate each other."
يَأْكُلُ عَزِيزُهَا ذَلِيلَهَا، وَيَقْهَرُ كَبِيرُهَا صَغِيرَهَا.,"Those who are stronger among them eat away the weaker ones, and the big among them tramples over the small."
نَعَمٌ مُعَقلَةٌ، وَأُخْرَى مُهْمَلَةٌ، قَدْ أَضَلتْ عُقُولَهَا،رَكِبَتْ مَجْهُولَهَا، سُرُوحُ عَاهَة بِوَاد وَعْث، لَيْسَ لَهَا رَاع يُقيِمُهَا، وَلاَ مُسِيمٌ يُسِيمُهَا.,"Some are like tied cattle, and some are like untied cattle that have lost their wits and are running in unknown directions. They are flocks of calamities wandering in rugged valleys. There is no herdsman to detain them nor anyone to tend to them and take them to graze."
سَلَكَتْ بِهمُ الدنْيَا طَرِيقَ الْعَمَى، وَأخَذَتْ بِأَبْصَارِهِمْ عَنْ مَنَارِ الْهُدَى، فَتاهُوا فِي حَيْرَتِهَا، وَغَرِقُوا فِي نِعْمَتِهَا، وَاتخَذُواهَا رَبّاً، فَلَعِبَتْ بِهِمْ وَلَعِبُوا بِهَا، وَنَسُوا مَا وَرَاءَهَا.,"The world has put them on the track of blindness and taken away their vision from the beacons of guidance. They have, therefore, been perplexed in its bewilderment and sunk in its pleasures. They took it as a god, so it played havoc with them. They, too, played with it and forgot what is beyond it."
رُوَيْداً يُسْفِرُ الظلاَمُ، كَأَنْ قَدْ وَرَدَتِ الاظْعَانُ، يُوشِكُ مَنْ أَسْرَعَ أَنْ يَلْحَقَ!,Darkness disappears gradually. Now it is as though travellers have got down and those who hasten will soon meet.
وَاعْلَمْ، أَن مَنْ كَانَتْ مَطِيتُهُ الليْلَ والنهَارَ، فَإِنهُ يُسَارُ بِهِ وَإِنْ كَانَ وَاقِفاً، وَيَقْطَعُ الْمَسَافَةَ وَإِنْ كَانَ مُقِيماً وَادِعاً.,"Be informed, O my child, that everyone who is riding on the carriage of night and day is being carried by them even though he may be stationary; he is covering the distance even though he is staying and resting."
وَاعْلَمْ يَقِيناً، أَنكَ لَنْ تَبْلُغَ أَمَلَكَ، وَلَنْ تَعْدُوَ أَجَلَكَ، وَأَنكَ فِي سَبِيلِ مَنْ كَانَ قَبْلَكَ، فَخَفضْ فِي الطلَبِ، وَأَجْمِلْ فِي الْمُكْتَسَبِ، فَإِنهُ رُب طَلَب قَدْ جَر إِلَى حَرَب.,"Know with certainty that you cannot achieve your desire and exceed your destined life. You are on the track of those before you. Therefore, be humble in seeking and moderate in earning because often seeking leads to deprivation."
فَلَيْسَ كُل طَالِب بِمَرْزُوق، وَلاَكُل مُجْمِل بِمَحْروُم.,"Every seeker of livelihood does not get it [on his own], nor is everyone who is moderate in seeking is deprived."
وَأَكْرِمْ نَفْسَكَ عَنْ كُل دَنِية وَإِنْ سَاقَتْكَ إِلَى الرغَائِبِ، فَإِنكَ لَنْ تَعْتَاضَ بِمَا تَبْذُلُ مِنْ نَفْسِكَ عِوَضاً.,Keep yourself away from every low thing even though it may take you to your desired aims because you will not get any return for your own respect which you exhaust.
وَلاَ تَكُنْ عَبْدَ غَيْرِكَ وَقَدْ جَعَلَكَ اللهُ حُرّاً. وَمَا خَيْرُ خَيْر لاَ يُنَالُ إِلا بِشَر، ويُسْر لاَ يُنَالُ إِلا بِعُسْر؟!,"Do not be the slave of others for Allah had made you free. There is no goodness in anything “good” achieved through evil, and there is no good in comfort that is achieved through a (disgracing) effort."
وَإِياكَ أَنْ تُوجِفَ بِكَ مَطَايَا الطمَعِ، فَتُورِدَكَ مَنَاهِلَ الْهَلَكَةِ، وَإِنِ اسْتَطَعْتَ أَلا يَكُونَ بَيْنَكَ بَيْنَ اللهِ ذُونِعْمَة فَافْعَلْ، فإِنكَ مُدْرِكٌ قِسْمَكَ، وَآخِذٌ سَهْمَكَ، وَإِن الْيَسِيرَ مِنَ اللهِ سُبْحَانَهُ أَكْرَمُ أَعْظَمُ مِنَ الْكَثِيرِ مِنْ خَلْقِهِ وَإِنْ كَانَ كُل مِنْهُ.,"Beware lest bearers of greed should carry you and make you descend down to the springs of destruction. If you can, manage that there will be no wealthy person between yourself and Allah. Do so because in any case you will find what is for you and get what is your share. A little received directly from Allah the Glorified One is more dignified than that which is more but is received through His creatures, although (really) all is from Allah."
وَتَلاَفِيكَ مَا فَرَطَ مِنْ صَمْتِكَ أَيْسَرُ مِنْ إِدْرَاكِكَ مَا فَاتَ مِنْ مَنْطِقِكَ.,It is easier to rectify what you miss by silence than to secure what you lose by speaking.
وَحِفْظُ مَا فِي الْوِعَاءِ بِشَد الْوِكَاءِ، وَحِفْظُ مَا فِي يَدَيْكَ أَحَب إِلَي مِنْ طَلَبِ مَا فِي يَدَيْ غَيْرِكَ.,Whatever is in a pot can be retained by closing the lid. I should prefer you retain what is in your hands rather than seeking what is in the hands of others.
وَمَرَارَةُ الْيَأْسِ خَيْرٌ مِنَ الطلَبِ إِلَى الناسِ، وَالْحِرْفَةُ مَعَ الْعِفةِ خَيْرٌ مِنَ الْغِنَى مَعَ الْفُجُورِ.,The bitterness of disappointment is better than seeking a hand-out from people. Manual labor with chastity is better than the riches of a vicious life.
وَالْمَرْءُ أَحْفَظُ لِسِرهِ، وَرُب سَاعِ فِيَما يَضُرهُ!,"A man is the best guard of his own secrets. Often, a man strives for what harms him."
مَنْ أَكْثَرَ أَهْجَرَ، وَمَنْ تَفَكرَ أَبْصَرَ.,Whoever speaks much speaks nonsense. Whoever ponders perceives.
قَارِنْ أهْلَ الْخَيْرِ تَكُنْ مِنْهُمْ، وَبَايِنْ أَهْلَ الشر تَبِنْ عَنْهُمْ.,"Associate yourself with the people of virtue, you will become one of them. Keep aloof from people of vic, you will remain safe from them."
بِئْسَ الطعَامُ الْحَرَامُ!,The worst food is that which is unlawful.
وَظُلْمُ الضعِيفِ أَفْحَشُ الظلْمِ.,Oppressing the weak is the worst type of oppression.
إِذَا كَانَ الرفْقُ خُرْقاً كَانَ الْخُرْقُ رِفْقاً، رُبمَا كَانَ الدوَاءُ دَاءً، وَالداءُ دَوَاءً، وَرُبمَا نَصَحَ غَيْرُ الناصِحِ، وَغَش الْمُسْتَنْصَحُ.,"Where leniency is unsuitable, harshness is lenience. Often, cure is illness and illness is cure. Often, the ill-wisher gives correct advice while the well-wisher cheats."
وَإِياكَ وَالاتكَالَ عَلَى الْمُنَى، فَإِنهَا بَضَائِعُ النوْكَى.,Do not depend upon hopes because hopes are the mainstay of fools.
وَالْعَقْلُ حِفْظُ التجَارِبِ، وَخَيْرُ مَا جَربْتَ مَا وَعَظَكَ.,It is wise to safeguard one’s experience. Your best experience is that which teaches you a lesson.
"بَادِرِ الْفُرْصَةَ قَبْلَ أَنْ تَكُونَ غُصةً، لَيْسَ كُل طَالِب يُصِيبُ، وَلاَ كُل غَائِب يَؤُوبُ، وَمِنَ الْفَسَادِ إِضَاعَةُ الزادِ،
وَمَفْسَدَةُ الْمَعَادِ، وَلِكُل أَمْر عَاقِبَةٌ.","Make use of leisure before it changes into grief. Every seeker does not achieve (what he seeks), and everyone who departs never returns. To lose provision and to earn evil for the Day of Judgement means ruin. Every matter has a consequence."
سَوْفَ يَأْتيِكَ مَا قُدرَ لَكَ، التاجِرُ مُخَاطِرٌ، وَرُب يَسِير أَنْمَى مِنْ كَثِير!,What is destined for you will shortly come to you. A trader undertakes a risk. Often a small quantity is more beneficial than a large one.
لاَ خَيْرَ فِي مُعِين مَهِين، وَلاَ فِي صَدِيق ظَنِين، سَاهِلِ الدهْرَ مَا ذَل لَكَ قَعُودُهُ.,There is no good in an ignoble helper nor in a suspicious friend. Be compliant with the world as long as it is in your grip.
وَلاَ تُخَاطِرْ بِشَيء رَجَاءَ أَكْثَرَ مِنْهُ، وَإِياك أَنْ تَجْمَحَ بِكَ مَطِيةُ اللجَاجِ.,Do not put yourself to risk regarding anything in expectation for more. Beware lest the attitude of enmity should overpower you.
"احْمِلْ نَفْسَكَ مِنْ أَخِيكَ عِنْدَ صَرْمِهِ عَلَى الصلَةِ، وَعِنْدَ صُدُودِهِ عَلَى اللطَفِ وَالْمُقَارَبَةِ، وَعِنْدَ جُمُودِهِ عَلَى الْبَذْلِ،
وَعِنْدَ تَبَاعُدِهِ عَلَى الدنُو، وَعِنْدَ شِدتِهِ عَلَى اللينِ، وَعِنْدَ جُرْمِهِ عَلَى الْعُذْرِ، حَتى كَأَنكَ لَهُ عَبْدٌ، وَكَأَنهُ ذُونِعْمَة عَلَيْكَ.","Bear yourself towards your brother in such a way that if he disregards kinship, you maintain it; when he turns away, be kind to him and draw near to him; when he withholds, spend over him; when he distances himself, approach him; when he is harsh to you, be lenient to him; when he commits a wrong deed, think of an excuse for him as though you were a slave of his."
وَإِياكَ أَنْ تَضَعَ ذلِكَ فِي غَيْرِ مَوْضِعِهِ، أَوْ أَنْ تَفْعَلَهُ بِغَيْرِ أَهْلِهِ.,Take care that this should not be done inappropriately and that you should not behave thus with an undeserving person.
لاَ تَتخِذَن عَدُو صَدِيقِكَ صَدِيقاً فَتُعَادِيَ صَدِيقَكَ.,Do not take the enemy of your friend as a friend of yours because you will thus antagonize your friend.
وَامْحَضْ أَخَاكَ النصِيحَةَ، حَسَنةً كَانَتْ أَمْ قَبِيحَةً.,"Give true advice to your brother, be it sweet or bitter."
وَتَجَرعِ الْغَيْظَ، فَإِني لَمْ أَرَ جُرْعَةً أَحْلَى مِنْهَا عَاقِبَةً، وَلاَ أَلَذ مَغَبةً.,"Swallow your anger because I did not find a sweeter thing than its taste in the end, and nothing is more pleasant than it in the end."
وَلِنْ لِمَنْ غَالَظَكَ، فَإِنهُ يُوشِكُ أَنْ يَلِينَ لَكَ، وَخُذْ عَلَى عَدُوكَ بِالْفَضْلِ فإِنهُ أَحْلَى الظفَرَيْنِ.,"Be lenient to him who is harsh to you, for it is likely that he will shortly become lenient to you. Treat your enemy with favors because this is the sweeter of the two successes (the success of revenge and the success of doing a favor)."
وَإِنْ أَرَدْتَ قَطِيعَةَ أَخِيكَ فَاسْتَبْقِ لَهُ مِنْ نَفْسِكَ بَقِيةً يَرْجِعُ إِلَيْهَا إِنْ بَدَا لَهُ ذلِكَ يَوْماً مَا.,"If you intend to cut yourself off from a friend, leave some room for him from your side by which he may resume his friendship if it so occurs to him some day."
وَمَنْ ظَن بِكَ خَيْراً فَصَدقْ ظنهُ، وَلاَ تُضِيعَن حَق أَخِيكَ اتكَالاً عَلَى مَا بَيْنَكَ وَبَيْنَهُ، فَإِنهُ لَيْسَ لَكَ بِأَخ مَنْ أَضَعْتَ حَقه.,"If anyone has a good idea about you, prove it to be true. Do not disregard the interests of your brother depending upon your terms with him, for he is not your brother if you disregard his interests."
وَلاَ يكُنْ أَهْلُكَ أَشْقَى الْخَلْقِ بِكَ وَلاَ تَرْغَبَن فِيمَنْ زَهِدَ فِيكَ.,Your family should not become the most miserable people on your account. Do not lean towards him who turns away from you.
وَلاَ يَكُونَن أَخُوكَ أَقْوَى عَلَى قَطِيعَتِكَ مِنْكَ عَلَى صِلَتِهِ، وَلاَ تكُونَن عَلَى الاسَاءَةِ أَقْوَى مِنْكَ عَلَى الاحْسَانِ.,Your brother should not be more firm in his disregard for kinship than you in paying regard to it and you should exceed in doing good to him than his doing evil to you.
وَلاَ يَكْبُرَن عَلَيْكَ ظُلْمُ مَنْ ظَلَمَكَ، فَإِنهُ يَسْعَى فِي مَضَرتِهِ وَنَفْعِكَ، وَلَيْسَ جَزَاءُ مَنْ سَركَ أَنْ تَسُوءَهُ.,Do not feel too much the oppression of a person who oppresses you because he is only busy in harming himself and benefitting you. The reward of him who pleases you is not that you should displease him.
وَاعْلَمْ يَا بُنَي، أَن الرزْقَ رِزْقَانِ: رِزْقٌ تَطْلُبُهُ، وَرِزْقٌ يَطْلُبُكَ، فَإِنْ أَنْتَ لَمْ تَأْتِهِ أَتَاكَ.,"Be informed, O my child, that livelihood is of two kinds: a livelihood that you seek and a livelihood that seeks you which is such that if you do not reach it, it will reach you."
مَا أَقْبَحَ الْخُضُوعَ عِنْدَ الْحَاجَةِ، وَالْجَفَاءَ عِنْدَ الْغِنَى!,How bad it is to bend down at the time of need and to be harsh while being in riches!
إِنمَا لَكَ مِنْ دُنْيَاكَ، مَا أَصْلَحْتَ بِهِ مَثْوَاكَ، وَإِنْ جَزِعْتَ عَلَى مَا تَفَلتَ مِنْ يَدَيْكَ، فَاجْزَعْ عَلَى كُل مَا لَمْ يَصِلْ إِلَيْكَ.,"You should have from this world only that with which you can adorn your permanent abode. If you cry over what has gone out of your hands, then also cry for what has not at all come to you."
اسْتَدِل عَلَى مَا لَمْ يَكُنْ بِمَا قَدْ كَانَ، فَإِن الامُورَ أَشْبَاهٌ.,Infer about what has not yet happened from what has already happened because occurrences are ever similar.
وَلاَ تَكُونَن مِمنْ لاَ تَنْفَعُهُ الْعِظَةُ إِلا إِذَا بَالَغْتَ فِي إِيلاَمِهِ، فَإِن الْعَاقِلَ يَتعِظُ بِالادَبِ، وَالْبَهَائِمَ لاَ تَتعِظُ إِلا بِالضرْبِ.,Do not be like those whom preaching does not benefit unless you inflict pain on them because the wise take instruction from teaching while beasts learn only from beating.
اطْرَحْ عَنْكَ وَارِدَاتِ الْهُمُومِ بِعَزَائِمِ الصبْرِ وَحُسْنِ الْيَقِينِ، مَنْ تَرَكَ الْقَصْدَ جَارَ، وَالصاحِبُ مُنَاسِبٌ، وَالصدِيقُ مَنْ صَدَقَ غَيْبُهُ.,Ward off from yourself the onslaught of worries by firmness of endurance and purity of belief. Whoever gives up moderation commits excesses. A companion is like a relationship. A friend is one whose absence also proves his friendship.
وَالْهَوَى شَرِيكُ الْعَمَى، رُب بَعِيد أَقْرَبُ مِنْ قَرِيب، وَقَرِيب أَبْعَدُ مِنْ بَعِيد.,"Passion is a partner of distress. Often, the near ones are more remote than the distant ones, and often the distant ones are nearer than the near ones."
وَالْغَرِيبُ مَنْ لَمْ يَكُنْ لَهُ حَبِيبٌ، مَنْ تَعَدى الْحَق ضَاقَ مَذْهَبُهُ، وَمَنِ اقْتَصَرَ عَلَى قَدْرِهِ كَانَ أَبْقَى لَهُ.,A stranger is one who has no friends. Whoever transgresses right narrows his own passage. Whoever stays in his status remains constant upon it.
وَأوْثَقُ سَبَب أَخَذْتَ بِهِ سَبَبٌ بَيْنَكَ وَبَيْنَ اللهِ سُبْحَانَهُ.,The most trustworthy intermediary is that which you adopt between yourself and Allah the Glorified One.
وَمَنْ لَمْ يُبَالِكَ فَهُوَ عَدُوكَ، قَدْ يَكُونُ الْيَأْسُ إِدْرَاكاً، إِذَا كَانَ الطمَعُ هَلاَكاً، لَيْسَ كُل عَوْرَة تَظْهَرُ، وَلاَ كُل فُرْصَة تُصَابُ، وَرُبمَا أَخْطَأَ الْبَصِيرُ قَصْدَهُ،أَصَابَ الاعْمَى رُشْدَهُ.,"Whoever does not care for your interests is your enemy. When greed leads to ruin deprivation is an achievement. Not every defect can be reviewed and not every opportunity recurs. Often, a person with eyes misses the track while a blind person finds the correct path."
أَخرِ الشر، فَإِنكَ إِذَا شِئْتَ تَعَجلْتَهُ، وَقَطِيعَةُ الْجَاهِلِ تَعْدِلُ صِلَةَ الْعَاقِلِ، مَنْ أَمِنَ الزمَانَ خَانَهُ، وَمَنْ أَعْظَمَهُ أَهَانَهُ، لَيْسَ كُل مَنْ رَمَى أَصَابَ، إِذَا تَغَيرَ السلْطَانُ تَغَيرَ الزمَانُ.,"Delay an evil deed because you will be able to hasten it whenever you wish. The disregard of kinship of the ignorant is equal to regarding the kinship of the wise. Whoever takes the world to be safe, it will betray him. Whoever regards the world as great, it will humiliate him. Not everyone who shoots hits. When authority changes, the time changes, too."
سَلْ عَنِ الرفِيقِ قَبْلَ الطرِيقِ، وَعَنِ الْجَارِ قَبْلَ الدارِ.,"Consult the friend before taking a course, the neighbor before buying the house."
إِياكَ أَنْ تَذْكُرَ مِنَ الْكَلاَمِ مَا يَكُونُ مُضْحِكاً، وَإِنْ حَكَيْتَ ذلِكَ عَنْ غَيْرِكَ.,Beware lest you should mention in your speech what may cause laughter even though you may be relating it from others.
وَإِياكَ وَمُشَاوَرَةَ النسَاءِ، فَإِن رَأَيَهُن إِلَى أَفْن، وَعَزْمَهُن إِلَى وَهْن.,Do not consult women because their view is weak and their determination is unstable.
وَاكْفُفْ عَلَيْهِن مِنْ أَبْصَارِهِن بِحِجَابِكَ إِياهُن، فَإِن شِدةَ الْحِجَابِ أَبْقَى عَلَيْهِن، وَلَيْسَ خُرُوجُهُن بِأَشَد مَنْ إِدْخَالِكَ مَنْ لاَيُوثَقُ بِهِ عَلَيْهِن، وَإِنِ اسْتَطَعْتَ أَلا يَعْرِفْنَ غَيْرَكَ فَافْعَلْ.,"Cover their eyes by keeping them under the veil because strictness of veiling keeps them for long. Their coming out is not worse than your allowing an untrustworthy man to visit them. If you can manage that they should not know anyone other than you, do so."
وَلاَ تُمَلكِ الْمَرْأَةَ مِنْ أَمْرِهَا مَا جَاوَزَ نَفْسَهَا، فَإِن الْمَرْأَةَ رَيْحَانَةٌ، وَلَيْسَتْ بِقَهْرَمَانَة.,Do not allow a woman matters other than those about herself because a woman is a flower not an administrator.
وَلاَ تَعْدُ بِكَرَامَتِهَا نَفْسَهَا، وَلاَ تُطْمِعْهَا أَنْ تَشْفَعَ لِغَيْرِهَا.,Do not pay her regard beyond herself. Do not encourage her to intercede for others.
وَإِياكَ وَالتغايُرَ فِي غَيْرِ مَوْضِعِ غَيْرَة، فَإِن ذلِكَ يَدْعُوالصحِيحَةَ إِلَى السقَمِ، وَالْبَرِيئَةَ إِلَى الريَبِ.,Do not show suspicion out of place because this leads a woman on the right course to evil and a chaste woman to deflection.
وَاجْعَلْ لِكُل إِنْسَان مِنْ خَدَمِكَ عَمَلاً تَأْخُذُهُ بِهِ، فَإِنهُ أَحْرَى أَلا يَتَوَاكَلُوا فِي خِدْمَتِكَ.,"For everyone among your servants fix a task for which you may hold him responsible. In this way, they will not fling the task one over the other."
وَأَكْرِمْ عَشِيرَتَكَ، فَإِنهُمْ جَنَاحُكَ الذِي بِهِ تَطِيرُ، وَأَصْلُكَ الذِي إِلَيْهِ تَصِيرُ، وَيَدُكَ التي بِهَا تَصُولُ.,"Respect your kinsmen because they are your wings with which you fly, the origin towards which you return and the hands with which you attack."
أسْتَوْدِعُ اللهَ دِينَكَ وَدُنْيَاكَ، وَأسْأَلُهُ خَيْرَ الْقَضَاءِ لَكَ فِي الْعَاجِلَةِ وَالاْجِلَةِ، وَالدنْيَا وَالاْخِرَةِ، إنْ شَاءَاللهُ.,"Place your religion and your world at Allah’s disposal and beg Him to ordain the best for you with regard to thenear and the far, this world and the next, and that is the end of the matter."
ومن كتاب له (عليه السلام)إلى معاوية,To Mu’awiyah
وَأَرْدَيْتَ جِيلاً مِنَ الناسِ كَثِيراً، خَدَعْتَهُمْ بِغَيكَ، وَأَلْقَيْتَهُمْ فِي مَوْجِ بَحْرِكَ، تَغْشَاهُمُ الظلُمَاتُ،تَتَلاَطَمُ بِهِمُ الشبُهَاتُ، فَجاروا عَنْ وِجْهَتِهِمْ، وَنَكَصُوا عَلَى أَعْقَابِهِمْ، وَتَوَلوْا عَلَى أَدْبَارِهِمْ، وَعَولُوا عَلَى أحْسَابِهِمْ.,"You have ruined a large group of people whom you have deceived by your misguidance and have flung them into the currents of your sea where darkness covers them and misgivings toss them about. As a result, they have strayed from the right path and turned on their backs. They turned their backs and pushed forward."
إِلا مَنْ فَاءَ مِنْ أَهْلِ الْبَصَائِرِ، فَإِنهُمْ فَارَقُوكَ بَعْدَ مَعْرِفَتِكَ، وَهَرَبُوا إِلَى اللهِ سُبحانَهُ مِنْ مُوَازَرَتِكَ، إِذْ حَمَلْتَهُمْ عَلَى الصعْبِ، وَعَدَلْتَ بِهِمْ عَنِ الْقَصْدِ.,"except those wise ones who came back, leaving you behind, having come to understand you very well. They ran towards Allah away from assisting you when you put them to troubles and caused them to deviate from themiddle path."
فَاتقِ اللهَ يَا مُعَاوِيَةُ فِي نَفْسِكَ، وَجَاذِبِ الشيْطَانَ قيَادَكَ، فَإِن الدنْيَا مُنْقَطِعَةٌ عَنْكَ، وَالاْخِرَةَ قَرِيبَةٌ مِنْكَ، وَالسلاَمُ.,"Therefore, O Mu’awiyah, fear Allah about yourself and take your rein away from Satan since this world is shortly to be cut off from you and the next world is near you, and that is the end of the matter."
ومن كتاب له (عليه السلام)إلى قُثَمَ بن العبّاس، وهو عامله على مكّة,"To Othman ibn al-Abbas, his Governor over Mecca"
أَما بَعْدُ، فَإِن عَيْنِي ـ بِالْمَغْرِبِ ـ كَتَبَ إِلَي يُعْلِمُنِي أَنهُ وُجهَ إِلَى المَوْسِمِ أُنَاسٌ مِنْ أَهْلِ الشامِ، الْعُمْيِ الْقُلُوبِ، الصُم الاسْمَاعِ، الْكُمْهِ الابْصَارِ.,"My informer in the West has written to me telling me that some people from Syria have been sent for hajj and who are blind at heart, deaf in the ears and devoid of vision."
الذِينَ يَلْتَمِسُونَ الْحَق بِالبَاطِلِ، وَيُطِيعُونَ الْـمَخْلُوقَ فِي مَعْصِيَةِ الْخَالِقِ، وَيَحْتَلِبُونَ الدنْيَا دَرهَا بِالدينِ، وَيَشْتَرُونَ عَاجِلَهَا بِآجِلِ الابْرَارِ الْمُتقِينَ.,"They confound the truth with vanity, obey men while disobeying Allah, lay a claim on the milk of the world in the name of religion and trade in the pleasures of this world by forsaking the rewards of the virtuous and the God-fearing."
وَلَنْ يَفُوزَ بِالْخَيْرِ إِلا عَامِلُهُ، وَلاَ يُجْزَى جَزَاءَ الشر إِلا فَاعِلُهُ.,"No one achieves good except whoever labors for it, and no one is awarded the recompense of evil except whoever commits it."
فَأَقِمْ عَلَى مَا فِي يَدَيْكَ قِيَامَ الْحَازِمِ الصلِيبِ، وَالناصِحِ اللبِيبِ، التابِعِ لِسُلْطَانِهِ، الْمُطِيعِ لامَامِهِ.,"Therefore, carry out your duties like an intelligent, experienced, well-wishing and wise man who follows his superior and is obedient to his Imam."
وَإِياكَ وَمَا يُعْتَذَرُ مِنْهُ، وَلاَ تَكُنْ عِنْدَ النعْمَاءِ بَطِراً، وَلاَ عِنْدَ الْبَأْسَاءِ فَشِلاً، وَالسلاَمُ.,"You should avoid what you may have later to explain. Do not rise up in riches nor lose courage when in distress, and that is the end of the matter."
ومن كتاب له (عليه السلام)إلى محمد بن أبي بكر لما بلغه توجّده من عزله بالاشتر عن مصر، ثم توفي الاشتر في توجهه إلى هناك قبل وصوله إليها.,To Muhammad Ibn Abu Bakr on Coming to Know That He Had Assumed the Position of (Malik) Al-Ashtar as Governor of Egypt after the Latter Had Died on His Way to Egypt
وَقَدْ بَلَغَنِي مَوْجِدَتُكَ مِنْ تَسْرِيحِ الاشْتَرِ إِلَى عَمَلِكَ، وَإِني لَمْ أَفْعَلْ ذلِكَ اسْتِبْطَاءً لَكَ فِي الجَهْدِ، وَلاَ ازدِياداً لَكَ فِي الْجِد، وَلَوْ نَزَعْتُ مَا تَحْتَ يَدِكَ مِنْ سُلْطَانِكَ، لَوَليْتُكَ مَا هُوَ أَيْسَرُ عَلَيْكَ مَؤُونَةً، وَأَعْجَبُ إِلَيْكَ وِلاَيَةً.,"I have come to know of your anger at the status quo of al-Ashtar, but I did not do so because of any shortcoming on your part or to get you to increase your responsibilities. But when I take away what was under your authority, I will place you in a status which will then be less exhausting and more attractive to you."
إِن الرجُلَ الذِي كُنْتُ وَليْتُهُ أَمْرَ مِصْرَ كَانَ رَجُلاً لَنَا نَاصِحاً، وَعَلَى عَدُونَا شَدِيداً نَاقِماً، فَرَحِمَهُ اللهُ! فَلَقَدِ اسْتَكْمَلَ أَيامَهُ، وَلاَقَى حِمَامَهُ، وَنَحْنُ عَنْهُ رَاضونَ.,The man whom I have made Governor of Egypt was my well- wisher and very harsh and vengeful towards our enemies. May Allah have mercy on him since he has finished his days and met his death. I am quite pleased with him.
أَوْلاَهُ اللهُ رِضْوَانَهُ، وَضَاعَفَ الثوَابَ لَهُ.,"May Allah, too, accord him His pleasure and multiply his rewards."
فَأَصْحِرْ لِعَدُوكَ، وَامْضِ عَلَى بَصيرَتِكَ، وَشَمرْ لِحَرْبِ مَنْ حَارَبَكَ، وَادْعُ إِلَى سَبِيلِ رَبكَ، وَأَكْثِرِ الاسْتِعَانَةَ بِاللهِ يَكْفِكَ مَا أَهَمكَ، وَيُعِنْكَ عَلَى مَا يُنْزِلُ بِكَ، إِنْ شَاءَ اللهُ.,"Now get ready for your enemy and act according to your intelligence. Prepare to fighting one who fights you and call to the path of Allah. Seek Allah’s help earnestly. If Allah wills, He will assist you in what worries you and help you with what befalls upon you."
ومن كتاب له (عليه السلام)إلى عبدالله بن العباس، بعد مقتل محمّد بن أبي بكر بمصر,To Abdullah Ibn Abbas after Muhammad Ibn Abu Bakr Had Been Killed
أَما بَعْدُ، فَإِن مِصْرَ قَدِ افْتُتِحَتْ، وَمُحَمدُ بْنُ أَبِي بَكْر ـ رَحِمَهُ اللهُ ـ قَدِ اسْتُشْهِدَ، فَعِنْدَ اللهِ نَحْتَسِبُهُ، وَلَداً نَاصِحاً، وَعَامِلاً كَادِحاً، وَسَيْفاً قَاطِعاً، وَرُكْناً دَافِعاً.,"Now then, Egypt has been conquered and Muhammad ibn Abu Bakr, may Allah have mercy on him, has been martyred. We seek his reward from Allah. He was a son who was a well-wisher, a hard worker, a sharp sword and a bastion of defense."
وَقَدْ كُنْتُ حَثَثْتُ الناسَ عَلَى لَحَاقِهِ، وَأَمَرْتُهُمْ بِغِيَاثِهِ قَبْلَ الْوَقْعَةِ، وَدَعَوْتُهُمْ سِرّاً وَجَهْراً، وَعَوْداً وَبَدْءاً، فَمِنْهُمُ الاْتِي كَارِهاً، وَمِنْهُمُ الْمُعْتَل كَاذِباً، وَمِنْهُمُ الْقَاعِدُ خَاذِلاً.,"I had called upon the people to join him and ordered them to reach him to help him prior to this incident. I repeatedly called upon them secretly and openly. Some of them came half-heartedly, some put up false excuses, and some sat away leaving me behind."
أَسْأَلُ اللهَ تَعَالى أَنْ يَجْعَلَ لِي مِنْهُمْ فَرَجاً عَاجلاً، فَوَاللهِ لَوْ لاَ طَمَعِي عِنْدَ لِقَائِي عَدُوي فِي الشهَادَةِ، وَتَوْطِينِي نَفْسِي عَلَى الْمَنِيةِ، لاحْبَبْتُ أَلا أَبْقَى مَعَ هؤُلاَءِ يَوْماً وَاحِداً، وَلاَ أَلْتَقِيَ بِهِمْ أَبَداً.,"I ask Allah, the Sublime One, to grant me an early relief from them, for by Allah, had I not been yearning to meet the enemy for the sake of martyrdom and not prepared myself for death, I would not have liked to be with these people for a single day, nor ever to face the enemy with them."
ومن كتاب له (عليه السلام) في ذكر جيش أنفذه إلى بعض الاعداء، وهو جواب كتاب كتبه إليه أخوه عقيل بن أبي طالب,"To His Brother, Aqil ibn Abu Talib1, in Reply to His Letter Containing a Reference to the Army Which Imam Ali Ibn Abu TalibHad Sent to Meet an Enemy."
فَسَرحْتُ إِلَيْهِ جَيْشاً كَثِيفاً مِنَ الْمُسْلِمِينَ، فَلَما بَلَغَهُ ذلِكَ شَمرَ هَارباً، وَنَكَصَ نَادِماً، فَلَحِقُوهُ بِبَعْضِ الطرِيقِ، وَقَدْ طَفلَتِ الشمْسُ لِلايَابِ.,"I sent him a large army of Muslims. When he came to know of it, he fled away and retreated in repent. They met him on the way when the sun was about to set."
فَاقْتَتَلُوا شَيْئاً كَلاَ وَلاَ، فَمَا كَانَ إِلا كَمَوْقِفِ سَاعَة حَتى نَجَا جَرِيضاً بَعْدَمَا أُخِذَ مِنْهُ بِالْـمُخَنقِ، وَلَمْ يَبْقَ مِنْهُ غَيْرُ الرمَقِ، فَلاياً بِلاي مَا نَجَا.,"They grappled for a while like nothing. It was about an hour then he rescued himself, half-dead, as he had almost been taken by the neck and only the last breath had remained in him. In this way, he escaped in panic."
فَدَعْ عَنْكَ قُرَيشاً وَتَرْكَاضَهُمْ فِي الضلاَلِ، وَتَجْوَالَهُمْ فِي الشقَاقِ، وَجِمَاحَهُمْ فِي التيهِ.,"Leave the tribesmen of Quraish rushing in misguidance, their galloping in disunity and their leaping over destruction."
فَإِنهُمْ قَدْ أَجْمَعُوا عَلَى حَرْبِي كَإِجمَاعِهِمْ عَلَى حَرْبِ رَسوُلِ اللهِ(صلى الله عليه وآله) قَبْلِي.,They have joinedtogether to fight me as they had joined to fight the Messenger of Allahbefore me.
فَجَزَتْ قُرَيْشاً عَني الْجَوَازِي! فَقَدْ قَطَعُوا رَحِمِي، وَسَلَبُونِي سُلْطَانَ ابْنِ أُمي.,I wish the tribesmen of Quraish will get the reward of thus treating me. They disregarded my kinship [to the Prophet ] and deprived me of the power due to me from the son of my mother (i.e. the Holy Prophet []).
وَأَما مَا سَأَلْتَ عَنْهُ مِنْ رَأيِي فِي الْقِتَالِ، فَإِن رَأْيِي قِتَالُ الْـمُحِلينَ حَتى أَلْقَى اللهَ، لاَ يَزِيدُنِي كَثْرَةُ الناسِ حَوْلِي عِزةً، وَلاَ تَفَرقُهُمْ عَني وَحْشَةً.,"As regarding your inquiry about my opinion to fight till I die, I am in favor of fighting those who regard fighting as lawful. The crowd of men around me does not give me strength, nor does their dispersal from me cause any loneliness."
وَلاَ تَحْسَبَن ابْنَ أَبِيكَ ـ وَلَوْ أَسْلَمَهُ الناسُ ـ مُتَضَرعاً مُتَخَشعاً، وَلاَ مُقِرّاً لِلضيْمِ وَاهِناً، وَلاَ سَلِسَ الزمَامِ لِلْقَائِدِ، وَلاَ وَطِىءَ الظهْرِ لِلراكِبِ المُقْتَعِدَ، وَلكِنهُ كَمَا قَالَ أَخُو بَنِي سُلِيم:,"Surely, do not consider the son of your father as weak or afraid, even though all people have forsaken him. Bow down submissively before injustice or hand over his reins into the hand of the puller, or allow his back to be used by the rider to sit on. But he is as the man of Banu Salim has:"
"فَإِنْ تَسْأَلِينِي كَيْفَ أَنْتَ فَإِننِي * صَبُورٌ عَلَى رَيْبِ الزمَانِ صَلِيبُ
وحسبُكَ داءً أن تُرَ بي كآبًةٌ .. فيَشْمَتَ عادٍ أو يُساءَ حبيبُ","If you inquire how I am, then listen: I am enduring and strong Against the vicissitudes of time. I do not allow myself to be forlorn Lest the foe feels joyed and the friend feels the sorrow."
ومن كتاب له (عليه السلام)إلى معاوية,To Mu’awiyah
فَسُبْحَانَ الله! مَا أَشَد لُزُومَكَ لِلاهْوَاءِ الْمُبْتَدَعَةِ، وَالْحَيْرَةِ الْمُتبَعَةِ، مَعَ تَضْيِيعِ الْحَقَائِقِ وَاطرَاحِ الْوَثَائِقِ، التِي هِيَ لله طِلْبَةٌ، وَعَلَى عِبَادِهِ حُجةٌ.,Glory to Allah! How staunchly you cling to innovated passions and painful bewilderment along with ignoring the facts and rejecting strong reasons which are liked by Allah and serve as pleas for the people!
فَأَما إِكْثَارُكَ الْحِجَاجَ فِي عُثْمانَ وَقَتَلَتِهِ، فَإِنكَ إِنمَا نَصَرْتَ عُثْمانَ حَيْثُ كَانَ النصْرُ لَكَ، وَخَذَلْتَهُ حَيْثُ كَانَ النصْرُ لَهُ، وَالسلاَمُ.,"As regarding your prolonging the question of ‘Othman’s murder, the situation is that you helped Othman when you were really promoting your own cause, and you forsook him when he was in need of help, and that is the end of the matter."
ومن كتاب له (عليه السلام)إلى أهل مصر، لما ولّى عليهم الاشتر رحمه الله.,To the People of Egypt When He Appointed (Malik Ibn) al- Ashtar as Their Governor.
مِنْ عَبْدِ اللهِ عَلِيّ أَمِيرِالْمُؤْمِنينَ، إِلَى الْقَومِ الذِينَ غَضِبُوا لله حِينَ عُصِيَ فِي أَرْضِهِ، وَذُهِبَ بِحَقهِ، فَضَرَبَ الْجَوْرُ سُرَادِقَهُ عَلَى الْبَر وَالْفَاجِرِ، وَالْمُقِيمِ وَالظاعِنِ، فَلاَ مَعْرُوفٌ يُسْتَرَاحُ إِلَيْهِ، وَلاَ مُنْكَرٌ يُتَنَاهَى عَنْهُ.,"From the slave of Allah, Ali Ibn Abu Talib, to the people who became wrathful for the sake of Allah when He was disobeyed on His earth and His rights were ignored and oppression had spread its coverings over the virtuous as well as the vicious, on the native as well as the foreigner. Consequently, no good was acted upon nor any evil was avoided."
أَما بَعْدُ، فَقَدْ بَعَثْتُ إِلَيْكُمْ عَبْداً مِنْ عِبَادِاللهِ عَزوَجَل، لاَيَنَامُ أَيامَ الخَوْفِ، وَلاَ يَنْكُلُ عَنِ الاعْدَاءِ سَاعَاتِ الروْعِ.,"I have sent you a man from among the servants of Allah Who allows himself no sleep in the days of danger, nor does he shrink from the enemy at critical moments."
أَشَد عَلَى الْفُجارِ مِنْ حَرَيقِ النارِ، وَهُوَ مَالِكُ بْنُ الْحَارِثِ أَخُو مَذْحِج.,"He is more severe with the wicked than a blazing fire. He is Malik ibn al-Harith, our brother from (the tribe of) Madhhaj."
فَاسْمَعُوا لَهُ أَطِيعُوا أَمْرَهُ فِيَما طَابَقَ الْحَق، فَإِنهُ سَيْفٌ مِنْ سُيُوفِ اللهِ، لاَ كَلِيلُ الظبَةِ، وَلاَ نَابِي الضرِيبَةِ.,"Therefore, listen to him and obey his orders that agree with what is right because he is a sword among the swords of Allah the edge of which is not dull and which does not miss its victim."
فَإِنْ أَمَرَكُمْ أَنْ تَنْفِرُوا فانْفِرُوا، وَإِنْ أَمَرَكُمْ أَنْ تُقيِمُوا فَأَقِيمُوا، فَإِنهُ لاَ يُقْدِمُ وَلاَ يُحْجِمُ، وَلاَ يُؤَخرُ وَلاَ يُقَدمُ إِلا عَنْ أَمْرِي.,"If he orders you to advance, do advance, and if he orders you to stay, do stay because he surely neither advances nor attacks nor puts anyone backward or forward save with my command."
وَقَدْ آثَرْتُكُمْ بِهِ عَلَى نَفْسِي لِنَصِيحَتِهِ لَكُمْ، وَشِدةِ شَكِيمَتِهِ عَلَى عَدُوكُمْ.,I have preferred him for you rather than for myself because of his being your well-wisher and (because of) the severity of his harshness with your enemies.
ومن كتاب له (عليه السلام)إلى عمروبن العاص,To Amr ibn al-As
فَإِنكَ جَعَلْتَ دِينَكَ تَبْعاً لِدُنْيَا امْرِىء ظَاهِر غَيهُ، مَهْتُوك سِتْرُهُ.,You have surely made your religion subservient to the worldly pursuits of a man whose misguidance is not a concealed matter and whose veil has been torn away.
يَشِينُ الْكَرِيمَ بِمَجْلِسِهِ، وَيُسَفهُ الْحَلِيمَ بِخِلْطَتِهِ، فَاتبَعْتَ أَثَرَهُ، وَطَلَبْتَ فَضْلَهُ، اتبَاعَ الْكَلْبِ لِلضرْغَامِ، يَلُوذُ إلَى مَخَالِبِهِ، وَيَنْتَظِرُ مَا يُلْقَى إِلَيْهِ مِنْ فَضْلِ فَرِيسَتِهِ، فَأَذْهَبْتَ دُنْيَاكَ وَآخِرَتَكَ!,"He mars an honorable man with his company and makes fools of those around him. You are following in his footsteps and seeking his favors like the dog that follows the lion looking at its paws and waiting for whatever remains of his prey that will fall down to it. In this way, you have ruined your world as well as the next."
وَلَوْ بِالْحَق أَخَذْتَ أَدْرَكْتَ مَا طَلَبْتَ، فَإِنْ يُمَكنِ اللهُ مِنْكَ وَمِنِ ابْنِ أَبِي سُفْيَانَ أَجْزِكُمَا بِمَا قَدمْتُما، وَإِنْ تُعْجِزَاوَتَبْقَيَا فَمَا أَمَامَكُمَا شَرٌ لَكُمَا، وَالسلاَمُ.,"Had you stuck to the right, you would have gotten what you were seeking. If Allah grants me power over you and over the son of Abu Sufyan (Mu’awiyah), I shall award you both the recompense of what you have done, but if you escape and survive, then there is only evil for you both, and that is the end of the matter."
ومن كتاب له (عليه السلام)إلى بعض عماله,To One of His Officers
أَما بَعْدُ، فَقَدْ بَلَغَنِي عَنْكَ أَمْرٌ، إِنْ كُنْتَ فَعَلْتَهُ فَقَدْ أَسْخَطْتَ رَبكَ، وَعَصَيْتَ إِمَامَكَ، وَأَخْزَيْتَ أَمَانَتَكَ.,"I have come to know such a thing about you which, if you have, you have displeased your Lord, disobeyed your Imam and betrayed your trust."
بَلَغَنِي أَنكَ جَردْتَ الارْضَ فأَخَذْتَ مَا تَحْتَ قَدَمَيْكَ، وَأَكَلْتَ مَا تَحْتَ يَدَيْكَ، فَارْفَعْ إِلَي حِسَابَكَ، وَاعْلَمْ أَن حِسَابَ اللهِ أَعْظَمُ مِنْ حِسَابِ الناسِ، وَالسلاَمُ.,"I have come to know that you have razed the ground and taken away whatever was under your feet, devouring whatever fell in your hands. Send me your account and be admonished that accounting to Allah will be much more severe than that to the people, and that is the end of the matter."
ومن كتاب له (عليه السلام)إلى بعض عمالهوهو عبدالله بن العباس,To One of His Officers
أَما بَعْدُ، فَإِني كُنْتُ أَشْرَكْتُكَ فِي أَمَانَتِي، وَجَعَلْتُكَ شِعَارِي وَبِطَانَتِي، وَلَمْ يَكُنْ مِنْ أَهْلِي رَجُلٌ أَوْثَقَ مِنْكَ فِي نَفَسِي، لِمُوَاسَاتِي وَمُوَازَرَتِي وَأَدَاءِ الامَانَةِ إِلَي.,"I had made you a partner in my trust and my chief man. For me, no other person from my kinsmen was more trustworthy than you in the matter of sympathizing with me, assisting and respecting my trust."
فَلَما رَأَيْتَ الزمَانَ عَلَى ابْنِ عَمكَ قَدْ كَلِبَ، وَالْعَدُو قَدْ حَرِبَ، وَأَمَانَةَ الناسِ قَدْ خَزِيَتْ، وَهذهِ الامةَ قَدْ فَتَنَتْ وَشَغَرَتْ، قَلَبْتَ لاِبْنِ عَمكَ ظَهْرَ المجَن.,"But when you saw that time had attacked your cousin, the enemy had waged war, the trust of the people was being humiliated and the community was trackless and disunited, you turned your back against your cousin and forsook him when others forsook him."
فَفَارَقْتَهُ مَعَ الْمُفَارِقِينَ، وَخَذَلْتَهُ مَعَ الْخَاذِلِينَ، وَخُنْتَهُ مَعَ الْخَائِنِينَ، فَلاَ ابْنَ عَمكَ آسَيْتَ، وَلاَ الامَانَةَ أَديْتَ.,"You abandoned him when others abandoned him and betrayed him when others betrayed him. Thus, you showed no sympathy to your cousin, nor did you discharge the trust."
وَكَأنكَ لَمْ تَكُنِ اللهَ تُرِيدُ بِجِهَادِكَ، وَكَأَنكَ لَمْ تَكُنْ عَلَى بَينَة مِنْ رَبكَ، وَكَأَنكَ إِنمَا كُنْتَ تَكِيدُ هذِهِ الامةَ عَنْ دُنْيَاهُمْ، وَتَنْوِي غِرتَهُمْ عَنْ فَيْئِهِمْ!,"It seems as if you do not want to please Allah through your jihad, as if you do not stand upon a clear sign from your Lord, and as if you have been playing tricks with this umma (Muslim community) in order to earn (the pleasure of) this world, watching for the moment of their neglectfulness in order to usurp their wealth."
فَلَما أَمْكَنَتْكَ الشدةُ فِي خِيَانَةِ الامةِ، أَسْرَعْتَ الْكَرةَ، وَعَاجَلْتَ الْوَثْبَةَ، وَاخْتَطَفْتَ مَا قَدَرْتَ عَلَيْهِ مِنْ أَمْوَالِهِمُ الْمَصُونَةِ لارَامِلِهِمْ وَأَيْتَامِهِمُ.,"As soon as it was possible for you to misappropriate the umma’s trust, you tended to turn around and attack (them), making a swift leap to snatch away whatever you could from their property. Such a property was intended for their widows and orphans."
اخْتِطَافَ الذئْبِ الازَل دَامِيَةَ الْمِعْزَى الْكَسِيرَةَ، فَحَمَلْتَهُ إِلَى الْحِجَازِ رَحيِبَ الصدْرِ بِحَمْلِهِ، غَيْرَ مُتَأَثم مِنْ أَخْذِهِ، كَأَنكَ ـ لاَ أَبَا لِغَيْرِكَ ـ حَدَرْتَ إِلَى أَهْلِكَ تُرَاثَكَ مِنْ أَبِيكَ وَأُمكَ.,You did so like a wolf snatching a wounded and helpless goat. Then you happily loaded it off to Hijaz without feeling guilty for having thus acquired it. Allah’s woe be upon your ill-wishers! It was as though you were sending to your family what you had inherited from your parents.
فَسُبْحَانَ اللهِ! أَمَا تُؤْمِنُ بِالْمَعَادِ؟ أَوَ مَا تَخَافُ نِقَاشَ الْحِسَابِ!,"Glory to Allah! Do you either not believe in the Day of Judgement, or you do not fear the exaction of account?"
أَيهَا الْمَعْدُودُ ـ كَانَ ـ عِنْدَنَا مِنْ ذَوِي الالْبَابَ، كَيْفَ تُسِيغُ شَرَاباً وَطَعَاماً، وَأَنْتَ تَعْلَمُ أَنكَ تَأْكُلُ حَرَاماً، وَتَشْرَبُ حَرَاماً، وَتَبْتَاعُ الامَاءَ وَتَنْكِحُ النسَاءَ مِنْ مَالِ الْيَتَامَى وَالْمَسَاكِينِ وَالْمُؤْمِنِينَ وَالْـمُجَاهِدِينَ، الذِينَ أَفَاءَ اللهُ عَلَيْهِمْ هذِهِ الامْوَالَ، وَأَحْرَزَ بِهِمْ هذِهِ الْبِلاَدَ؟!,"O you who were counted by us among the men possessing sound minds, how can you enjoy food and drink when you know that you are eating and drinking what is unlawful? You are purchasing bondmaids and wedding women with the money of the orphans, the poor, the believers and the participants in jihad to whom Allah had dedicated this money and through whom He had strengthened these cities."
فَاتقِ اللهَ، وَارْدُدْ إِلَى هؤُلاَءِ الْقَوْمِ أمَوَالَهُمْ، فإِنكَ إِنْ لَمْ تَفْعَلْ ثُم أَمْكَنَنِي اللهُ مِنْكَ لاعْذِرَن إِلَى اللهِ فِيكَ، وَلاضْرِبَنكَ بِسَيْفِي الذِي مَا ضَرَبْتُ بِهِ أَحَداً إِلا دَخَلَ النارَ!,"Fear Allah and return to these people their properties. If you do not do so and Allah grants me power over you, I shall excuse myself before Allah about you and strike you with my sword with which I did not strike anyone but that he went to Hell."
وَ وَاللهِ لَوْ أَن الْحَسَنَ وَالْحُسَيْنَ فعَلاَ مِثْلَ الذِي فَعَلْتَ، مَا كَانَتْ لَهُمَا عِنْدِي هَوَادَةٌ، وَلاَ ظَفِرَا مِني بَإِرَادَة، حَتى آخُذَ الْحَق مِنْهُمَا، وَأُزِيحَ الْبَاطِلَ عَنْ مَظْلَمَتِهِمَا.,"By Allah, even if Hassan and Hussainhad done what you did, there would have been no leniency for them, and they could not have won their way with me till I had recovered from them the right and destroyed the wrong produced by their unjust actions."
وَأُقْسِمُ بِاللهِ رَب الْعَالَمِينَ مَا يَسُرنِي أَن مَا أَخَذْتَهُ مِنْ أَمْوَالِهِمْ حَلاَلٌ لِي، أَتْرُكُهُ مِيرَاثاً لِمَنْ بَعْدِي.,"I swear by Allah, the Master of all beings, that I will not be pleased to regard their money which you have appropriated as lawful for me and to leave it to my successors by way of inheritance."
فَضَح رُوَيْداً، فَكَأنكَ قَدْ بَلَغَتَ الْمَدَى، وَدُفِنْتَ تَحْتَ الثرَى.,Mind yourself and consider for a while as though you had reached the end of life and had been buried under the earth.
وَعُرِضَتْ عَلَيْكَ أَعْمَالُكَ بِالْـمَحَل الذِي يُنَادِي الظالِمُ فِيهِ بِالْحَسْرَةِ، وَيَتَمَنى الْمُضَيعُ الرجْعَةَ، (وَلاَتَ حِينَ مَنَاص)! وَالسلامُ.,"Your actions will then be presented before you in the place where the oppressor cries “Alas!” while whoever wasted his life yearns for return (to the world) “… but there was no time to escape” (Holy Quran, 38: 3)."
ومن كتاب له (عليه السلام)إلى عمر بن أبي سلمة المخزومي,To Umar Ibn Abu Salamah Al-Makhzumi
وكان عامله على البحرين، فعزله، واستعمل النعمان بن عجلان الزّرقي مكانه:,"(Foster-Son of the Holy Prophetfrom Umm Al-Mu’minin, Umm Salamah) Who Was Imam Ali Ibn Abu Talib’s Governor of Bahrain, but Whom He Removed and Replaced with An-nu’man Ibn Ajlan az-Zuraqi ."
ومن كتاب له (عليه السلام)إلى مصقلة بن هُبَيرة الشيباني وهو عامله على أردشير خُرّة:,"To Masqalah ibn Hubayrah ash-Shaybani, Governor of Ardashir Khurrah (Persia)."
بَلَغَنِي عَنْكَ أَمْرٌ إِنْ كُنْتَ فَعَلْتَهُ فَقَدْ أَسْخَطْتَ إِلهَكَ، وَأَغْضَبْتَ إِمَامَكَ:,"I have come to know about you a matter which, if you have done, you will have displeased your Lord and disobeyed your Imam."
أَنكَ تَقْسِمُ فَيْءَ الْمُسْلِمِينَ الذِي حَازَتْهُ رِمَاحُهُمْ وَخُيُولُهُمْ، وَأُرِيقَتْ عَلَيْهِ دِمَاؤُهُمْ، فِيمَنِ اعْتَامَكَ مِنْ أَعْرَابِ قَوْمِكَ.,You are distributing among the Arabs (bedouins) of your kin who tend to you the property of the Muslims which they collected by dint of their spears and horses and on which their blood was shed.
فَوَالذِي فَلَقَ الْحَبةَ، وَبَرَأَ النسَمَةَ، لَئِنْ كَانَ ذلِكَ حَقّاً لَتَجِدَن بِكَ عَلَي هَوَاناً، وَلَتَخِفن عِنْدِي مِيزَاناً.,"By Allah Who germinated the seed and created living beings, if this is true, you will be humbled in my view and you will become light in weight."
فَلاَ تَسْتَهِنْ بِحَق رَبكَ، وَلاَ تُصلِحْ دُنْيَاكَ بِمَحْقِ دِينِكَ، فَتَكُونَ مِنَ الاخْسَرِينَ أَعْمَالاً.,"Therefore, do not treat lightly the obligations of your Lord and do not reform your world by ruining your religion, since then you will be among the losers through your actions."
أَلاَ وَإِن حَق مَنْ قِبَلَكَ وَقِبَلَنَا مِنَ الْمُسْلِمِينَ فِي قِسْمَةِ هذَا الْفَيْءِ سَوَاءٌ، يَرِدُونَ عِنْدِي عَلَيْهِ،يَصْدُرُونَ عَنْهُ، والسلامُ.,"Be informed that the right of those Muslims who are around you and those who are around me in this property is equal. For that reason, they come to me to take from it."
ومن كتاب له (عليه السلام)إلى زياد بن أبيهوقد بلغه أن معاوية كتب إليه يريد خديعته باستلحاقه,To Ziyad Ibn Abih When Imam Ali Ibn Abu TalibCame to Know That Muawiyah Had Written to Ziyad to Deceive Him and to Attach Him to Himself in Kinship
وَقَدْ عَرَفْتُ أَن مُعَاويَةَ كَتَبَ إِلَيْكَ يَسْتَزِل لُبكَ، وَيَسْتَفِل غَرْبَكَ.,I have learned that Muawiyah has written to you to deceive your wit and blunt your sharpness.
فاحْذَرْهُ، فَإِنمَا هُوَ الشيْطَانُ يَأْتِي الْمَرْءَ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ، وَعَنْ يَمينِهِ وَعَنْ شِمَالِهِ، لِيَقْتَحِمَ غَفْلَتَهُ، وَيَسْتَلِبَ غِرتَهُ.,"You should be on guard against him because he is the Satan who approaches a believer from the front and from the back, from the right and from the left, to catch him suddenly in the hour of his carelessness and to overcome his intelligence."
وَقَدْ كَانَ مِنْ أَبِي سُفْيَانَ فِي زَمَنِ عُمَرَ بْنِ الْخَطابِ فَلْتَهٌ مِنْ حَدِيثِ النفْسِ، وَنَزْغَةٌ مِنْ نَزَغَاتِ الشيْطَانِ، لاَ يَثْبُتُ بِهَا نَسَبٌ، وَلاَ يُسْتَحَق بِهَا إِرْثٌ، وَالْمُتَعَلقُ بِهَا كَالْوَاغِلِ الْمُدَفعِ، وَالنوْطِ الْمُذَبْذَبِ.,"During the days of ‘Umar ibn al-Khattab, Abu Sufyan happened to utter a thoughtless point which was an evil insinuation of Satan from which neither kinship is established nor entitlement to succession occurs. Whoever relies on it is like the uninvited guest to a drinking party or like the dangling cup (tied to a saddle)."
فلمّا قرأ زياد الكتاب قال: شهد بها وربّ الكعبة، ولم يزل في نفسه حتى ادّعاه معاويةُ.,"Sayyid ar-Radi says the following: “When Ziyad read the letter, he said, ‘By Allah he has testified to it’. This point remained in his mind till Mu’awiyah claimed him (to be his brother from his father’s side).”"
قوله (عليه السلام): “كَالْوَاغِلِ الْمُدَفّعِ” الواغلُ: هوالذي يهجم على الشّرْب ليشرب معهم وَليس منهم.,"Imam Ali ibn Abu Talib’s word “al-waghil” means the man who joins the drinking group so as to drink with them, but he is not one of them."
فلا يزال مُدفّعاً محاجزاً. و”النّوْط المُذَبْذَب”: هو ما يناط برحل الراكب من قعب أو قدح أو ما أشبه ذلك، فهو أبداً يتقلقل إذا حث ظهره واستعجل سيره.,"He is, therefore, constantly turned out and pushed away. As for the words “an-nawtul-mudhabdhab”, it is a wooden cup or a bowl, or the like, attached to the saddle of the rider so that it dangles when the rider drives the beast or it hastens its pace."
ومن كتاب له (عليه السلام) إلى عثمان بن حنيف الانصاري وهو عامله على البصرة، وقد بلغه أنه دعي إلى وليمة قوم من أهلها، فمضى إليهم.,To Othman Ibn Hunayf al-Ansari Who Was Imam Ali Ibn Abu Talib’s Governor of Basra When He Came to Know That the People of Basra Had Invited Othman to a Banquet which He Attended.
أَما بَعْدُ، يَابْنَ حُنَيْف، فَقَدْ بَلَغَنِي أَن رَجُلاً مِنْ فِتْيَةِ أَهْلِ الْبَصْرَةِ دَعَاكَ إلى مَأْدُبَة، فَأَسْرَعْتَ إِلَيْهَا.,O son of Hunayf! I have come to know that a young man of Basra invited you to a feast and you leapt towards it.
تُسْتَطَابُ لَكَ الالْوَانُ، وَتُنْقَلُ إِلَيْكَ الْجِفَانُ، وَمَا ظَنَنْتُ أَنكَ تُجِيبُ إِلى طَعَامِ قَوْم، عَائِلُهُمْ مَجْفُو، وَغَنِيهُمْ مَدْعُو.,Foods of different colors were being chosen for you and big bowls were being given to you. I never thought that you would accept the feast of a people who turn the beggars out while inviting the rich.
فَانْظُرْ إِلَى مَا تَقْضَمُهُ مِنْ هذَ الْمَقْضَمِ، فَمَا اشْتَبَهَ عَلَيْكَ عِلْمُهُ فَالْفِظْهُ، وَمَا أَيْقَنْتَ بِطِيبِ وُجُوهِهِ فَنَلْ مِنْهُ.,Look at the morsels which you take. Leave out that about which you are in doubt and take that about which you are sure that it has been secured lawfully.
أَلاَ وَإِن لِكُل مَأمُوم إِمَاماً، يَقْتَدِي بِهِ، وَيَسْتَضِيءُ بِنُورِ عِلْمِهِ.,"Remember that every follower has a leader whom he follows, and from the glory of whose knowledge he derives light."
أَلاَ وَإِن إِمَامَكُمْ قَدِ اكْتَفَى مِنْ دُنْيَاهُ بِطِمْرَيْهِ، وَمِنْ طُعْمِهِ بِقُرْصَيْهِ.,Realize that your Imam is satisfied with two shabby pieces of cloth out of the (comforts of the) world and two loaves for his meal.
أَلاَ وَإِنكُمْ لاَ تَقْدِرُونَ عَلَى ذلِكَ، وَلكِنْ أَعِينُوني بِوَرَع وَاجْتِهَاد، [وَعِفة وَسَدَاد].,"Certainly, you cannot do so, but at least support me in piety, exertion, chastity and uprightness because."
فَوَاللهِ مَا كَنَزْتُ مِنْ دُنْيَاكُمْ تِبْراً، وَلاَ ادخَرْتُ مِنْ غَنَائِمِهَا وَفْراً، وَلاَ أَعْدَدْتُ لِبَالِي ثَوْبِي طِمْراً.,"by Allah, I have not treasured any gold out of your world nor amassed plentiful wealth nor collected any clothes other than these two shabby sheets."
بَلَى! كَانَتْ في أَيْدِينَا فَدَكٌ مِنْ كل مَا أَظَلتْهُ السماءُ، فَشَحتْ عَلَيْهَا نُفُوسُ قَوْم، وَسَخَتْ عَنْهَا نُفُوسُ آخَرِينَ، وَنِعْمَ الْحَكَمُ اللهُ.,"Of course, all that we had in our possession under this sky was Fadak, but a group of people felt greedy for it, and the other party withheld themselves from it. Allah is, after all, the best arbiter."
وَمَا أَصْنَعُ بِفَدَك وَغَيْرِ فَدَك، وَالنفْسُ مَظَانهَا فِي غَد جَدَثٌ، تَنْقَطِعُ فِي ظُلْمَتِهِ آثَارُهَا، وَتَغِيبُ أَخْبَارُهَا.,"What shall I do? Fadak or no Fadak, tomorrow this body is to go into the grave in the darkness of which it will be destroyed and (even) news of it will disappear."
وَحُفْرَةٌ لَوْ زِيدَ فِي فُسْحَتِهَا، وَأَوْسَعَتْ يَدَا حَافِرِهَا، لاضْغَطَهَا الْحَجَرُ وَالْمَدَرُ، وَسَد فُرَجَهَا الترَابُ الْمُتَرَاكِمُ، وَإِنمَا هِيَ نَفْسِي أَرُوضُهَا بِالتقْوَى لِتَأْتِيَ آمِنَةً يَوْمَ الْخَوْفِ الاكْبَرِ، وَتَثْبُتَ عَلَى جَوَانِبِ الْمَزْلَقِ.,"It is a pit that, even if its width is widened or the hands of the digger make it broad and open, the stones and clods of clay will narrow it and the falling earth will close its opening. I try to keep myself engaged in piety so that on the Day of Great Fear it will be peaceful and steady in slippery places."
وَلَوْ شِئْتُ لاَهْتَدَيْتُ الطرِيقَ، إِلَى مُصَفى هذَا الْعَسَلِ، وَلُبَابِ هذَا الْقَمْحِ، وَنَسَائِجِ هذَا الْقَز، وَلكِنْ هَيْهَاتَ أَنْ يَغْلِبَنِي هَوَايَ، وَيَقُودَنِي جَشَعِي إِلَى تَخَيرِ الاطْعِمَةِ ـ وَلَعَل بِالْحِجَازِ أَوِ بِالْـيَمَامَةِ مَنْ لاَطَمَعَ لَهُ فِي الْقُرْصِ، وَلاَ عَهْدَ لَهُ بِالشبَعِ.,"Had I wished, I could have taken the way leading to (worldly pleasures like) pure honey, fine wheat and silk clothes, but it cannot be that my passions lead me and greed takes me to choosing good meals while in the Hijaz or in Yamama there may be people who have no hope of getting bread or who do not have a full meal."
أَوْ أَبِيتَ مِبْطَاناً وَحَوْلِي بُطُونٌ غَرْثَىوَأَكْبَادٌ حَرى، أَوْ أَكُونَ كَمَا قَالَ الْقَائِلُ:,Shall I lie down with a satiated belly while around me there may be hungry bellies and thirsty livers? Or shall I be as the poet has said:
وَحَسْبُكَ دَاءً أَنْ تَبِيتَ بِبِطْنَة * وَحَوْلَكَ أَكْبَادٌ تَحِن إِلَى الْقِد.,It is enough for you to have a disease that you lie with your belly full While around you people may be badly yearning for dried leather…?
أَأَقْنَعُ مِنْ نَفْسِي بِأَنْ يُقَالَ: أَمِيرُالْمُؤْمِنِينَ، وَلاَ أُشَارِكُهُمْ فِي مَكَارِهِ الدهْرِ، أَوْ أَكُونَ أُسْوَةً لَهُمْ فِي جُشُوبَةِ الْعَيْشِ! فَمَا خُلِقْتُ لِيَشْغَلَنِي أَكْلُ الطيبَاتِ، كَالْبَهِيمَةِ الْمَرْبُوطَةِ هَمهَا عَلَفُهَا، أَوِ الْمُرْسَلَةِ شُغُلُهَا تَقَممُهَا.,"Shall I be content with being called Amir al-Mu’minin (Commander of the Faithful), although I do not share with the people the hardships of the world? Or shall I be an example for them in the distresses of life? I have not been created to keep myself busy eating good foods like a tied animal whose only worry is his fodder or like a loose animal whose activity is to swallow."
تَكْتَرِشُ مِنْ أَعْلاَفِهَا، وَتَلْهُو عَما يُرَادُ بِهَا، أَوْ أُتْرَكَ سُدىً، أَوْ أُهْمَلَ عَابِثاً، أَوْ أَجُر حَبْلَ الضلاَلَةِ، أَوْ أَعْتَسِفَ طَرِيقَ الْمَتَاهَةِ!,"It fills its belly with its feed and forgets the purpose behind it. Shall I be left uncontrolled to pasture freely, or draw the rope of misguidance or roam aimlessly in the paths of bewilderment?"
وَكَأَني بِقَائِلِكُمْ يَقُولُ: إِذَا كَانَ هذَا قُوتُ ابْنِ أَبِي طَالِب، فَقَدْ قَعَدَ بِهِ الضعْفُ عَنْ قِتَالِ الاقْرَانِ وَمُنَازَلَةِ الشجْعَانِ.,"I see as if one of you will say that if this is what the son of Abu Talib eats, then weakness must have made him unfit to fight his foes and encounter the brave ones."
أَلاَ وَإِن الشجَرَةَ الْبَريةَ أَصْلَبُ عُوداً، وَالْروَائِعَ الْخَضِرَةَ أَرَق جُلُوداً، وَالنابِتَاتِ العِذْيَةَ أَقْوَى وَقُوداً، وَأَبْطَأُ خُمُوداً، وَأَنَا مِنْ رَسُولِ اللهِ(صلى الله عليه وآله) كَالصنْوِ مِنَ الصنْوِ، وَالذرَاعِ مِنَ الْعَضُدِ.,"Remember that the tree of the forest is the best timber, while green twigs have soft bark and the wild bushes are very strong for burning and slow in dying. My relationship with the Messenger of Allah is that of one branch with another, or like the wrist with the forearm."
وَاللهِ لَوْ تَظَاهَرَتِ الْعَرَبُ عَلَى قِتَالِي لَمَا وَليْتُ عَنْهَا، وَلَوْ أَمْكَنَتِ الْفُرَصُ مِنْ رِقَابِهَا لَسَارَعْتُ إِلَيْهَا،سَأَجْهَدُ فِي أَنْ أُطَهرَ الارضَ مِنْ هذَا الشخْصِ الْمَعْكُوسِ، وَالْجِسْمِ الْمَرْكُوسِ، حَتى تَخْرُجَ الْمَدَرَةُ مِنْ بَيْنِ حَب الْحَصِيدِ.,"By Allah, if the Arabs join together to fight me, I will not run away from them, and if I get the opportunity, I will hasten to catch them by their necks. I shall surely strive to relieve the earth of this man of perverse mind and uncouth body till the bits of earth are removed from the grain."
إِلَيْكَ عَني يَا دُنْيَا، فَحَبْلُكِ عَلَى غَارِبِكِ، قَدِ انْسَلَلْتُ مِنْ مَخَالِبِكِ، وَأَفْلَت مِنْ حَبَائِلِكِ، وَاجْتَنَبْتُ الذهَابَ فِي مَدَاحِضِكِ.,"Get away from me, O world! Your rein is on your own shoulders as I have released myself from your clutches, removed myself from your snares and avoided walking into your slippery places."
أَيْنَ الْقُرُونُ الذِينَ غَرَرْتِهِمْ بَمَدَاعِبِكَ؟! أَيْنَ الامَمُ الذِينَ فَتَنْتِهِمْ بِزَخَارِفِكِ؟! هَاهُمْ رَهَائِنُ الْقُبُورِ، وَمَضَامِينُ اللحُودِ.,Where are those whom you have deceived by your jokes? Where are those communities whom you have enticed with your embellishments? They are all confined to graves and hidden in burial places.
وَاللهِ لَوْ كُنْتِ شَخْصاً مَرْئِيّاً، وَقَالَباً حِسيّاً، لاقَمْتُ عَلَيْكِ حُدُودَ اللهِ فِي عِبَاد غَرَرْتِهِمْ بِالامَانِي، وَأُمَم أَلْقَيْتِهِمْ فِي الْمَهَاوِي، وَمُلُوك أَسْلَمْتِهِمْ إِلَى التلَفِ، وَأَوْرَدْتِهِمْ مَوَارِدَ الْبَلاَءِ، إِذْ لاَ وِرْدَ وَلاَ صَدَرَ!,"By Allah, if you had been a visible personality and a body capable of feeling, I will have awarded you the penalties fixed by Allah because of the people whom you received through desires, the communities whom you threw into destruction and the rulers whom you consigned to ruin and drove to places of distress after which there is neither going nor returning."
هَيْهَاتَ! مَنْ وَطِىءَ دَحْضَكِ زَلِقَ، وَمَنْ رَكِبَ لُجَجَكِ غَرِقَ، وَمَنِ ازْوَر عَنْ حَبَائِلِكِ وُفقَ، وَالسالِمُ مِنْكِ لاَيُبَالِي إِنْ ضَاقَ بِهِ مُنَاخُهُ، وَالدنْيَا عِنْدَهُ كَيَوْم حَانَ انْسِلاَخُهُ.,"Indeed, whoever stepped on your slippery place slipped, whoever rode your waves was drowned, and whoever evaded your snares received inward support. Whoever keeps himself safe from you does not worry even though his affairs may be straitened and the world to him is like a day which is near to expire."
اعْزُبِي عَني! فَوَاللهِ لاَ أَذِل لَكِ فَتَسْتَذِلينِي، وَلاَ أَسْلَسُ لَكِ فَتَقُودِينِي.,"Get away from me for, by Allah, I do not bow before you so that you may humiliate me, nor do I let loose the reins for you so that you may drive me away!"
وَايْمُ اللهِ ـ يَمِيناً أسْتَثْنِي فِيهَا بِمَشِيئَةِ اللهِ عَزوَجَلّ ـ لارُوضَن نَفْسِي رِيَاضَةً تَهش مَعَها إِلَى الْقُرْصِ إِذَا قَدَرتْ عَلَيْهِ مَطْعُوماً، وَتَقْنَعُ بِالْمِلْحِ مَأْدُوماً; وَلادَعَن مُقْلَتِي كَعَيْنِ مَاء، نَضَبَ مَعِينُهَا، مُسْتَفْرِغَةً دُمُوعَهَا.,"I swear by Allah an oath wherein I, except if Allah wills otherwise, shall so train myself that it will feel joyed if it gets one loaf to eat and be content with only salt to season it. I shall let my eyes empty themselves of tears like the stream whose water has flown away."
أَتَمْتَلِىءُ السائِمَةُ مِنْ رِعْيِهَا فَتَبْرُكَ؟ وَتَشْبَعُ الربِيضَةُ مِنْ عُشْبِهَا فَتَرْبِضَ؟ وَيَأْكُلُ عَلِي مِنْ زَادِهِ فَيَهْجَعَ؟ قَرتْ إِذاً عَيْنُهُ إِذَا اقْتَدَى بَعْدَ السنِينَ الْمُتَطَاوِلَةِ بِالْبَهِيمَةِ الْهَامِلَةِ، وَالسائِمَةِ الْمَرْعِيةِ!,"Should Ali eat whatever he has and fall asleep like the cattle who fill their stomachs from the pasture land then lie down, or as the grazing goats, eat the green grass then go into their pen! His eyes may die if he, after long years, follows the ways of loose cattle and pasturing animals."
طُوبَى لِنَفْس أَدتْ إِلَى رَبهَا فَرْضَهَا، وَعَرَكَتْ بِجَنْبِهَا بُؤْسَهَا، وَهَجَرَتْ فِي الليْلِ غُمْضَهَا.,"Blessed is whoever carries out his obligations towards Allah and endures his hardships, allows himself no sleep in the night."
حَتى إِذَا غَلَبَ الْكَرَى عَلَيْهَا افْتَرَشَتْ أَرْضَهَا، وَتَوَسدَتْ كَفهَا، فِي مَعْشَر أَسْهَرَ عُيُونَهُمْ خَوْفُ مَعَادِهِمْ، تَجَافَتْ عَنْ مَضَاجِعِهِمْ جُنُوبُهُمْ، وَهَمْهَمَتْ بِذِكْرِ رَبهِم شِفَاهُهُمْ، وَتَقَشعَتْ بِطُولِ اسْتِغْفَارِهِم ذُنُوبُهُمْ.,"but when sleep overpowers him, he lies down on the ground using his hand as a pillow, along with those who keep their eyes wakeful in fear of the Day of Judgement, whose bodies are ever away from beds, whose lips are humming in remembrance of Allah and whose sins have been erased through their prolonged beseeching for forgiveness."
(أُولئِكَ حِزْبُ الله، أَلاَ إِن حِزْبَ اللهِ هُمُ الْمُفْلِحُونَ),"They are the party of Allah; Be it known, “… verily the part of Allah alone shall be the successful one” (Holy Quran, 58: 22)."
فَاتقِ اللهَ يَابْنَ حُنَيْف، وَلْتَكْفُفْ أَقْرَاصُكَ، لِيَكُونَ مِنْ النارِ خَلاَصُكَ.,"Therefore, O Ibn Hunayf, fear Allah and be content with your own loaves so that you may escape Hell."
ومن كتاب له (عليه السلام)إلى بعض عمّاله,To One of his Officers
أَما بَعْدُ، فَإِنكَ مِمنْ أَسْتَظْهِرُ بِهِ عَلَى إِقَامَةِ الدينِ، وَأَقْمَعُ بِهِ نَحْوَةَ الاثِيمِ، وَأَسُد بِهِ لَهَاةَ الثغْرِ الْـمَخُوفِ.,"Now, you are surely one of those whose help I accept in establishing religion and with those help I break the haughtiness of the sinful and guard critical borders."
فَاسْتَعِنْ بِاللهِ عَلَى مَا أَهَمكَ، وَاخْلِطِ الشدةَ بِضِغْث مِنَ اللينِ، وَارْفُقْ مَا كَانَ الرفْقُ أَرْفَقَ، وَاعْتَزِمْ بِالشدةِ حِينَ لاَ تُغْنِي عَنْكَ إِلا الشدةُ.,You should seek Allah’s help in whatever causes you anxiety. Add a little harshness to the mixture of leniency and remain lenient where leniency is more appropriate. Adopt harshness when you cannot do without harshness.
وَاخْفِضْ لِلرعِيةِ جَنَاحَكَ، وَابْسِطْ لَهُمْ وَجْهَكَ وَأَلِنْ لَهُمْ جَانِبَكَ، وَآسِ بَيْنَهُمْ فِي اللحْظَةِ وَالنظْرَةِ، وَالاشَارَةِ وَالتحِيةِ، حَتى لاَ يَطْمَعَ الْعُظَمَاءُ فِي حَيْفِكَ، وَلاَ يَيْأَسَ الضعَفَاءُ مِنْ عَدْلِكَ، وَالسلاَمُ.,"Bend your wings (in humbleness) before the subjects. Meet them with your face broad and keep yourself lenient (in behavior) with them. Treat them equally in looking at them with half eyes or full eyes, in signaling and in greeting so that the great should not expect transgression on your part and the weak should not lose hope in your justice, and that is the end of the matter."
ومن وصية لهللحسن والحسين(عليهم السلام)لما ضربه ابن ملجم لعنه الله,For Imam Al-hasan and Imam al-HussainWhen (Abd ar-Rahman) Ibn Muljim (the Curse of Allah be upon him) Struck Him Fatally with His Sword
أُوصِيكُمَا بِتَقْوَى اللهِ، وَأنْ لاَ تَبْغِيَا الدنْيَا وَإِنْ بَغَتْكُمَا، وَلاَ تَأْسَفَا عَلَى شَيْء مِنْهَا زُوِيَ عَنْكُمَا، وَقُولاَ بِالْحَق، وَاعْمَلاَ لِلاجْرِ، وَكُونَا لِلظالِمِ خَصْماً، وَلِلْمَظْلُومِ عَوْناً.,I admonish you (both) to fear Allah and not to hanker after the (pleasures of this) world even though it may run after you. Do not be sorry for anything of this world that you may have been denied. Speak the truth and deed (in expectation) for [the divine] reward. Be an enemy of the oppressor and the helper of the oppressed.
بَيْنِكُمْ، فَإِني سَمِعْتُ جَدكُمَا ـ صَلى اللهُ عَلَيْهِ [وَآلِهِ ] وَسَلمَ ـ يَقُولُ:,yourselves for I have heard your grandfather (the Holy Prophet []) saying.
“صَلاَحُ ذَاتِ الْبَيْنِ أَفْضَلُ مِنْ عَامةِ الصلاَةِ الصيَامِ”.,“Improvement of mutual differences is better than general prayers and fast.”
اللهَ اللهَ فِي الايْتَامِ، فَلاَ تُغِبوا أَفْوَاهَهُمْ، وَلاَ يَضِيعُوا بِحَضْرَتِكُمْ.,"(Fear) Allah (and) keep Him in view with regard to orphans. So, do not allow them to starve, and they should not be ruined in your presence."
وَاللهَ اللهَ فِي جِيرَانِكُمْ، فَإِنهُمْ وَصِيةُ نَبِيكُمْ، مَا زَالَ يُوصِي بِهِمْ حَتى ظَنَنا أَنهُ سَيُوَرثُهُمْ.,(Fear) Allah (and) keep Him in view with regard to your neighbors because they were the subject of the Prophet’s advice. He went on advising in their favor till we thought he would allow them to inherit them.
وَاللهَ اللهَ فِي الْقُرْآنِ، لاَ يَسْبِقْكُمْ بِالْعَمَلِ بِهِ غَيْرُكُمْ.,(Fear) Allah (and) keep Him in view with regard to the issue of the Holy Quran. No one should excel you in acting upon it.
وَاللهَ اللهَ فِي الصلاَةِ، فَإِنهَا عَمُودُ دِينِكُمْ.,(Fear) Allah (and) keep Him in view in the matter of prayer because it is the pillar of your religion.
وَاللهَ اللهَ فِي بَيْتِ رَبكُمْ، لاَ تُخْلُوهُ مَا بَقِيتُمْ، فَإِنهُ إِنْ تُرِكَ لَمْ تُنَاظَرُوا.,"(Fear) Allah (and) keep Him in view in the matter of your Lord’s House (Kaba). Do not forsake it so long as you live because if it is abandoned, you will not be spared."
وَاللهَ اللهَ فِي الْجِهَادِ بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ وَأَلْسِنَتِكُمْ فِي سَبِيلِ اللهِ.,"(Fear) Allah (and) keep Him in view in the matter of jihad with the help of your property, lives and tongues in the way of Allah."
وَعَلَيْكُمْ بِالتوَاصُلِ وَالتبَاذُلِ، وَإِياكُمْ وَالتدَابُرَ وَالتقَاطُعَ.,You should maintain respect for kinship and spend on others. Avoid turning away from one another and severing mutual relations.
لاَ تَتْرُكُوا الامْرَ بِالْمَعْرُوفِ وَالنهْيَ عَنِ الْمُنْكَرِ فَيُوَلى عَلَيْكُمْ أَشْرَارُكُمْ، ثُم تَدْعُونَ فَلاَ يُسْتَجَابُ لَكُمْ.,"Do not give up bidding for good and forbidding from evil lest the mischievous gain positions over you, then if you pray, your prayers will not be answered."
"ثمّ قال:
يَا بَنِي عَبْدِ الْمُطلِبِ، لاَ أُلْفِيَنكُمْ تَخُوضُونَ دِمَاءَ الْمُسْلِمِينَ خَوْضاً، تَقُولُونَ: قُتِلَ أَمِيرُالْمُؤْمِنِينَ.",Then he said the following: O sons of Abdul-Muttalib! Certainly I do not wish to see you plunging harshly into the blood of Muslims shouting that Ali ibn Abu Talib has been killed.
أَلاَ لاَ تَقْتُلُن بِي إِلا قَاتِلِي.,Beware! Do not kill on my account except the one who kills me.
انْظُرُوا إِذَا أَنَا مِت مِنْ ضَرْبَتِهِ هذِهِ، فَاضْرِبُوهُ ضَرْبَةً بِضَرْبَة، وَلاَ يُمَثلُ بِالرجُلِ، فَإِني سَمِعْتُ رَسُولَ اللهِ(صلى الله عليه وآله) يَقُولُ: “إِياكُمْ وَالْمُثْلَةَ وَلَوْ بَالْكَلْبِ الْعَقُورِ”.,"Wait till I die by his (Ibn Muljim’s) existing stroke. Then strike him one single stroke for his single stroke and do not dismember the limbs of the man, for I have heard the Messenger of Allah saying, “Avoid cutting limbs even though it may be those of a rabid dog.”"
ومن كتاب له (عليه السلام)إلى معاوية,To Mu’awiyah
وَإِن الْبَغْيَ وَالزورَ يُوتِغَانِ الْمَرْء فِي دِينِهِ وَدُنْيَاهُ، وَيُبْدِيَانِ خَلَلَهُ عِنْدَ مَنْ يَعِيبُهُ.,"Surely, rebellion and falsehood abase a man in his religious as well as worldly matters and manifest his shortcomings before his critic."
وَقَدْ عَلِمْتُ أَنكَ غَيْرُ مُدْرِك مَا قُضِيَ فَوَاتُهُ.,You know that you cannot take hold of what is destined to remain away from you.
وَقَدْ رَامَ أَقْوَامٌ أَمْراً بِغَيْرِ الْحَق، فَتَأَولوا عَلَى اللهِ فَأَكْذَبَهُمْ، فَاحْذَرْ يَوْماً يُغْتَبطُ فِيهِ مَنْ أَحْمَدَ عَاقِبَةَ عَمَلِهِ، وَيَنْدَمُ مَنْ أَمْكَنَ الشيْطَانَ مِنْ قِيَادِهِ فَلَمْ يُجَاذِبْهُ.,"Many people had aims other than right (ones) and swear by Allah (that they will attain their goal), but He proved them wrong. Therefore, fear the Day when happy is whoever made his end happy (by good actions) while repentant is whoever allowed Satan to lead him and did not resist him."
وَقَدْ دَعَوْتَنَا إِلَى حُكْمِ الْقُرْآنِ وَلَسْتَ مِنْ أَهْلِهِ، وَلَسْنَا إِياكَ أَجَبْنَا، وَلَكِنا أَجَبْنَا الْقُرْآنَ إلى حُكْمِهِ، وَالسلاَمُ.,"You called us to a settlement through the Holy Quran although you were not a man of the Holy Quran; we responded to the Holy Quran through its judgement and not to you, and that is the end of the matter."
ومن كتاب له (عليه السلام)إليه,To Mu’awiyah
أَما بَعْدُ، فَإِن الدنْيَا مَشْغَلَةٌ عَنْ غَيْرِهَا، وَلَمْ يُصِبْ صَاحِبُهَا مِنْهَا شَيْئاً إِلا فَتَحَتْ لَهُ حِرْصاً عَلَيْهَا، وَلَهَجاً بِهَا، وَلَنْ يَسْتَغْنِيَ صَاحِبُهَا بِمَا نَالَ فِيهَا عَما لَمْ يَبْلُغْهُ مِنْهَا.,This world turns away from the next. Whoever is devoted to it achieves nothing from it except that it increases his greed and coveting. Whoever is devoted to it is not satisfied with what he gets from it because of what he has not had.
وَمِنْ وَرَاءِ ذلِكَ فِرَاقُ مَا جَمَعَ، وَنَقْضُ مَا أَبْرَمَ! لَوِ اعْتَبَرْتَ بِمَا مَضَى حَفِظْتَ مَا بَقِيَ، وَالسلاَمُ.,"Eventually, there will be a separation from what has been amassed and a breaking of what has been strengthened. If you learn a lesson from the past, you can be safe in the future, and that is the end of the matter."
ومن كتاب له (عليه السلام)إِلى أمرائه على الجيوش.,To the Officers of His Army.
مِنْ عَبْدِاللهِ عَلِي أَمِيرِالْمُؤْمِنِينَ إِلَى أَصْحَابِ الْمَسَالِحِ:,"From the servant of Allah, Ali ibn Abu Talib, to the Officer-in­charge of garrisons:"
أَما بَعْدُ، فَإِن حَقّاً عَلَى الْوَالِي أَلا يُغَيرَهُ عَلَى رَعِيتِهِ فَضْلٌ نَالَهُ، وَلاَ طَوْلٌ خُص بِهِ، وَأَنْ يَزِيدَهُ مَا قَسَمَ اللهُ لَهُ مِنْ نِعَمِهِ دُنُوّاً مِنْ عِبَادِهِ، وَعَطْفاً عَلَى إِخْوَانِهِ.,"It is obligatory on an officer that the distinction which he achieves, or the wealth with which he has been exclusively endowed, should not make him change his behavior towards those under him, and that the riches which Allah has bestowed on him should increase him in nearness to his people and kindness to his brethren."
أَلاَ وَإِن لَكُمْ عِنْدِي أَلا أَحْتَجِزَ دُونَكُمْ سِرّاً إِلا فِي حَرْب، وَلاَ أَطْوِيَ دُونَكُمْ أَمْراً إِلا فِي حُكْم، وَلاَ أُؤَخرَ لَكُمْ حَقّاً عَنْ مَحَلهِ، وَلاَ أَقِفَ بِهِ دُونَ مَقْطَعِهِ، وَأَنْ تُكُونُوا عِندِي فِي الْحَق سَوَاءً.,"Beware that it is obligatory on me that I should not keep anything secret from you except during war time, nor should I decide any matter without consulting you except with regard to the commands of the creed, nor should I ignore the fulfillment of any of your rights, nor should I desist till I discharge it fully, and that for me all of you should be equal in rights."
فَإِذَا فَعَلْتُ ذلِكَ وَجَبَتْ لله عَلَيْكُمُ النعْمَةُ، وَلِي عَلَيْكُمُ الطاعَةُ، وَأَلا تَنْكُصُوا عَنْ دَعْوَة، وَلاَ تُفَرطُوا فِي صَلاَح، وَأَنْ تَخُوضوا الْغَمَرَاتِ إِلَى الْحَق.,"Once I have done all this, it becomes obligatory on you to thank Allah for this bounty and to obey me, and you should not hold back when called upon, nor should you jeopardize your good deeds. You should face hardships for the sake of what is right."
فَإِنْ أَنْتُمْ لَمْ تَسْتَقِيمُوا لِي عَلَى ذلِكَ لَمْ يَكُنْ أَحَدٌ أَهْوَنَ عَلَي مِمنْ اعْوَج مِنْكُمْ، ثُم أُعْظِمُ لَهُ الْعُقُوبَةَ، وَلاَ يَجِدُ عِنْدِي فِيها رُخْصَةً.,"If you do not remain steadfast in this, there will be no one more humiliated in my view than the one among you who has deviated, then I will increase his penalty wherein no one will get any concession from me."
فَخُذُوا هذَا مِنْ أُمَرَائِكُمْ، وَأَعْطُوهُمْ مِنْ أَنْفُسِكُمْ مَا يُصْلِحُ اللهُ بِهِ أَمْرَكُمْ.,"Take this (pledge) from your (subordinate) officers and accord to them such behavior from your side by which Allah may improve your matters, and that is the end of the matter."
ومن كتاب له (عليه السلام) إلى عماله على الخراج:,To His (Land) Tax Collectors:
مِنْ عَبْدِ اللهِ عَلِيّ أمير المؤمنين إِلَى أَصْحَابِ الْخَرَاجِ:,"From the servant of Allah, Ali ibn Abu Talib, to the tax collectors:"
أَما بَعْدُ، فَإِن مَنْ لَمْ يَحْذَرْ مَا هُوَ صَائرُ إِلَيْهِ لَمْ يُقَدمْ لِنَفْسِهِ مَا يُحْرِزُهَا.,Whoever does not fear where he is going does not send forward for himself that which can protect him.
وَاعْلَمُوا أَن مَا كُلفْتُمْ يَسِيرٌ، وَأَن ثَوَابَهُ كَثِيرٌ، وَلَوْ لَمْ يَكُنْ فِيَما نَهَى اللهُ عَنْهُ مِنَ الْبَغْيِ وَالْعُدْوَانِ عِقَابٌ يُخَافُ لَكَانَ فِي ثَوَابِ اجْتِنَابِهِ مَا لاَ عُذْرَ فِي تَرْكِ طَلَبِهِ.,"You should know that the obligations laid on you are few, while their reward is much. Even if there had been no fear of punishment for rebellion and disobedience, which Allah has prohibited, the reward in keeping aloof from it will be enough (incentive) to abstain from going after it."
فَأَنْصِفُوا الناسَ مِنْ أَنْفُسِكُمْ، وَاصْبِرُوا لِحَوَائِجِهِمْ، فَإِنكُمْ خُزانُ الرعِيةِ، وَوُكَلاَءُ الامةِ، وَسُفَرَاءُ الائِمةِ.,"Conduct yourselves justly with the people and deel with them with endurance with regard to their needs because you are the treasurers of the people, the representatives of the community and the ambassadors of the Imams."
وَلاَ تَحْسِمُوا أَحَداً عَنْ حَاجَتِهِ، وَلاَتَحْبِسُوهُ عَنْ طَلِبَتِهِ، وَلاَ تَبِيعُن لِلناسِ فِي الْخَرَاجِ كِسْوَةَ شِتَاء وَلاَ صَيْف، وَلاَ دَابةً يَعْتَمِلُونَ عَلَيْهَا، وَلاَ عَبداً.,"Do not deprive anyone of his needs and do not prevent him from (securing) his requirements. For the collection of tax (khiraj) from the people, do not sell their winter or summer clothes nor cattle with which they work nor slaves."
وَلاَ تَضْرِبُن أَحَداً سَوْطاً لِمَكَانِ دِرْهَم، وَلاَ تَمَسن مَالَ أَحَد مِنَ الناسِ، مُصَل وَلاَ مُعَاهَد، إِلا أَنْ تَجِدُوا فرَساً أَوْ سِلاَحاً يُعْدى بِهِ عَلَى أَهْلِ الاسْلاَمِ، فَإِنهُ لاَ يَنْبَغِي لِلْمُسْلِمِ أَنْ يَدَعَ ذلِكَ فِي أَيْدِي أَعْدَاءِ الاْسْلاَم، فَيَكُونَ شَوْكَةً عَلَيْهِ.,"Do not whip anyone for the sake of one dirham. Do not touch the property of any person whether he be one who prays (a Muslim), or a protected unbeliever, unless you find a horse or weapons used to attack the Muslims because it is not proper for the Muslims to leave these things in the hands of the enemies of Islam to enable them to have power over Islam."
وَلاَ تَدخِرُوا أَنْفُسَكُمْ نَصِيحَةً، وَلاَ الْجُنْدَ حُسْنَ سِيرَة، وَلاَ الرعِيةَ مَعُونَةً، وَلاَ دِينَ اللهِ قُوةً.,"Do not deny good counsel to yourself, good behavior to the army, succour to the subjects and strength to the religion of Allah."
وَأَبْلُوا فِي سَبيلِ اللهِ مَا اسْتَوْجَبَ عَلَيْكُمْ، فَإِن اللهَ سُبْحَانَهُ قَدِ اصْطَنَعَ عِنْدَنَا وَعِنْدَكُمْ أَنْ نَشْكُرَهُ بِجُهْدِنَا، وَأَنْ نَنْصُرَهُ بِمَا بَلَغَتْ قُوتُنَا، وَلاَ قُوةَ إِلا بِاللهِ.,"Strive in the way of Allah as is obligatory on you because Allah, the Glorified One, desires us and you to be thankful to Him as best as we can and that we should support His Cause to the best of our ability.
 And there is no power save with Allah, the all-High, the all-Glorious."
ومن كتاب له (عليه السلام)إلى أمراء البلاد في معنى الصلاة:,To the Governors of Various Places Concerning Prayers:
أَما بَعْدُ، فَصَلوا بَالناسِ الظهْرَ [حَتى] تَفِيءَ الشمْسُ مِنْ مَرْبِضِ الْعَنْزِ.,Offer the zuhr (noon) prayers with the people when the shade of the wall of the goats’ pen is equal to the wall.
وَصَلوا بِهِمُ الْعَصْرَ وَالشمْسُ بَيْضَاءُ حَيةٌ فِي عُضْو مِنَ النهَارِ حِينَ يُسَارُ فِيهَا فَرْسَخَانِ.,Offer the asr (afternoon) prayers with them when the sun is still shining in a portion of the day enough for covering the distance of two farasangs (about six miles).
وَصَلوا بِهِمُ الْمَغْرِبَ حِينَ يُفْطِرُ الصائِمُ، وَيَدْفَعُ الْحَاج.,Offer the maghrib (sunset) prayers when whoever is fasting ends the fast and the pilgrim rushes (from Arafat) to Mina.
وَصَلوا بِهِمُ الْعِشَاءَ حِينَ يَتَوَارَى الشفَقُ إِلَى ثُلُثِ الليْلِ.,Offer the isha’ (evening) prayers with them when twilight disappears and upto one third of the night.
وَصَلوا بِهِمُ الْغَدَاةَ والرجُلُ يَعْرِفُ وَجْهَ صَاحِبِهِ.,Say the (early) morning prayers with them when a man can recognize the face of his companion.
وَصَلوا بِهِمْ صَلاَةَ أَضْعَفِهِمْ، وَلاَ تَكُونُوا فَتانِينَ.,"Say the prayers with the people as the weakest of them would do, and do not be a source of trouble to them."
"ومن عهد له (عليه السلام)كتبه للاشتر النخَعي رحمه الله
[لمّا ولاه] على مصر وأعمالها حين اضطرب أمر محمّد بن أبي بكر رحمه الله، وهو أطول عهد كتبه وأجمعه للمحاسن:","Written for (Malik) al-Ashtar an-Nakhi, when the status of Muhammad ibn Abu Bakr had become precarious and Imam Ali ibn Abu Talibhad appointed al-Ashtar as the Governor of Egypt and the surrounding areas. It is the longest document and contains the greatest number of beautiful statements :"
بِسمِ اللهِ الرحمنِ الرحيم,"In the name of Allah, the Compassionate, the Merciful."
هذَا مَا أَمَرَ بِهِ عَبْدُ اللهِ عَلِيٌ أَميِرُ الْمُؤْمِنِينَ، مَالِكَ بْنَ الْحَارِثِ الاشْتَرَ فِي عَهْدِهِ إِلَيْهِ، حِينَ وَلاهُ مِصْرَ: جِبْوةَ خَرَاجِهَا، وَجِهَادَ عَدُوهَا، وَاسْتِصْلاَحَ أَهْلِهَا، وَعِمَارَةَ بِلاَدِهَا.,"This is what Allah’s servant Ali ibn Abu Talib has ordered Malik ibn al-Harith al-Ashtar in his instrument (of appointment) for him when he made him Governor of Egypt for the collection of its revenues, fighting its enemies, seeking the good of its people and making its cities prosperous."
أَمَرَهُ بِتَقْوَى اللهِ، وَإِيثَارِ طَاعَتِهِ، وَاتبَاعِ مَا أَمَرَ بِهِ فِي كِتَابِهِ: مِنْ فَرَائِضِهِ وَسُنَنِهِ، التِي لاَ يَسْعَدُ أَحَدٌ إِلا بِاتبَاعِهَا، وَلاَ يَشْقَى إِلا مَعَ جُحُودِهَا وَإِضَاعَتِهَا، وَأَنْ يَنْصُرَ اللهَ سُبْحَانَهُ بَيَدِهِ وَقَلْبِهِ وَلِسَانِهِ، فَإِنهُ، جَل اسْمُهُ، قَدْ تَكَفلَ بِنَصْرِ مَنْ نَصَرَهُ، وَإِعْزَازِ مَنْ أَعَزهُ.,"He has ordered him to fear Allah, to prefer obedience to Him and to follow what He has commanded in His Book (Holy Quran) out of His obligatory and elective commands, without following which one cannot achieve virtue, nor (can one) be evil save by opposing them and ignoring them and to support the cause of Allah the Glorified One, with his heart, hand and tongue because Allah Whose name is Sublime takes the responsibility for helping him who helps Him and for protecting him who gives Him support."
وَأَمَرَهُ أَنْ يَكْسِرَ نَفْسَهُ عِنْدَ الشهَوَاتِ، وَيَزَعَهَا عِنْدَ الْجَمَحَاتِ، فَإِن النفْسَ أَمارَةٌ بِالسوءِ، إِلا مَا رَحِمَ اللهُ.,He also orders him to break his heart off from passions and to restrain it at the time of their increase because the heart leads towards evil unless Allah has mercy.
ثُم اعْلَمْ يَا مَالكُ، أَني قدْ وَجهْتُكَ إِلَى بِلاَد قَدْ جَرَتْ عَلَيْهَا دُوَلٌ قَبْلَكَ، مِنْ عَدْل وَجَوْر.,"Then, know, O Malik, that I have sent you to an area where there have been governments before you, both just as well as oppressive."
وَأَن الناسَ يَنْظُرُونَ مِنْ أُمُورِكَ فِى مِثْلِ مَا كُنْتَ تَنْظُرُ فِيهِ مِنْ أُمُورِ الْوُلاَةِ قَبْلَكَ، وَيَقُولُونَ فِيكَ مَا كُنْتَ تَقُولُ فِيهِمْ،إِنمَا يُسْتَدَل عَلَى الصالِحِينَ بِمَا يُجْرِي اللهُ لَهُمْ عَلَى أَلْسُنِ عِبَادِهِ.,"People would now watch your dealings as you used to watch the dealings of the rulers before you and they (people) would criticize you as you criticized them (rulers). Surely, the virtuous are known by the reputation that Allah circulates for them through the tongues of His creatures."
فَلْيَكُنْ أَحَب الذخَائِرِ إِلَيْكَ ذَخِيرَةُ الْعَمَلِ الصالِحِ.,"Therefore, the best collection with you should be the collection of good deeds."
فَامْلِكْ هَوَاكَ، وَشُح بِنَفْسِكَ عَما لاَ يَحِل لَكَ، فَإِن الشح بِالنفْسِ الانْصَافُ مِنْهَا فَيَما أَحْبَبْتَ وَكَرِهْتَ.,"So, control your passions and check your heart from doing what is not lawful for you because checking the heart means detaining it just half way between what it likes and dislikes."
وَأَشْعِرْ قَلْبَكَ الرحْمَةَ لِلرعِيةِ، وَالْـمَحَبةَ لَهُمْ، وَاللطْفَ بِهِمْ.,Habituate your heart to mercy for the subjects and to affection and kindness for them.
وَلاَ تَكُونَن عَلَيْهِمْ سَبُعاً ضَارِياً تَغْتَنِمُ أَكْلَهُمْ، فَإِنهُمْ صِنْفَانِ:,Do not stand over them like greedy beasts who feel it is enough to devour them since they are of two kinds:
إِما أَخٌ لَكَ فِي الدينِ، وَإمّا نَظِيرٌ لَكَ فِي الْخَلْقِ.,either your brethren in religion or your likes in creation.
يَفْرُطُ مِنْهُمُ الزلَلُ، وَتَعْرِضُ لَهُمُ الْعِلَلُ.,They would commit slips and encounter mistakes.
يُؤْتَى عَلَى أَيْدِيهِمْ فِي الَعَمْدِ وَالْخَطَاَ.,"They may act wrongly, wilfully or out of negligence."
فَأَعْطِهِمْ مِنْ عَفْوِكَ وَصَفْحِكَ مِثْلَ الذِي تُحِب أَنْ يُعْطِيَكَ اللهُ مِنْ عَفْوِهِ وَصَفْحِهِ، فَإِنكَ فَوْقَهُمْ، وَ وَالِي الامْرِ عَلَيْكَ فَوْقَكَ، وَاللهُ فَوْقَ مَنْ وَلاكَ!,"So, extend to them your forgiveness and pardon them in the same way as you would like Allah to extend His forgiveness and to pardon you because you are over them and your responsible Commander (Imam) is over you, while Allah is over the one who appointed you."
وَقَدِ اسْتَكْفَاكَ أَمْرَهُمْ، وَابْتَلاَكَ بِهِمْ.,He (Allah) has sought you to manage their affairs and tried you through them.
وَلاَ تَنْصِبَن نَفْسَكَ لِحَرْبِ اللهِ، فَإِنهْ لاَيَدَيْ لَكَ بِنِقْمَتِهِ، وَلاَ غِنَى بِكَ عَنْ عَفْوِهِ وَرَحْمَتِهِ.,Do not set yourself to fight Allah because you have no power to meet His power and you cannot do without His pardon and mercy.
وَلاَ تَنْدَمَن عَلَى عَفْو، وَلاَ تَبْجَحَن بِعُقُوبَة، وَلاَ تُسْرِعَن إِلَى بَادِرَة وَجَدْتَ مِنْهَا مَنْدُوحَةً، وَلاَ تَقُولَن: إِني مُؤَمرٌ آمُرُ فَأُطَاعُ، فَإِن ذلِكَ إِدْغَالٌ فِي الْقَلْبِ، وَمَنْهَكَةٌ لِلدينِ، وَتَقَربٌ مِنَ الْغِيَرِ.,"Do not regret forgiving or being merciful in punishing. Do not act hastily during your anger if you can find a way out of it. Do not say: “I have been given authority, I enjoy it when I order,” because it engenders confusion in the heart, weakens the religion and takes one to his ruin."
وَإِذَا أَحْدَثَ لَكَ مَا أَنْتَ فِيهِ مِنْ سُلْطَانِكَ أُبهَةً أَوْ مَخِيلَةً، فَانْظُرْ إِلَى عِظَمِ مُلْكِ اللهِ فَوْقَكَ، وَقُدْرَتِهِ مَنْكَ عَلَى مَا لاَ تَقْدر عَلَيْهِ مِنْ نَفْسِكَ.,"If the authority in which you are placed produces pride or vanity in you, look at the greatness of the realm of Allah over you and His might the like of which you do not even possess over yourselves."
فَإِن ذلِكَ يُطَامِنُ إِلَيْكَ مِنْ طِمَاحِكَ، وَيَكُف عَنْكَ مِنْ غَرْبِكَ،يَفِيءُ إِلَيْكَ بِمَا عَزَبَ عَنْكَ مِنْ عَقْلِكَ!,"This will curb your haughtiness, cure you of your high temper and bring back to you your wisdom which had gone away from you."
إِياكَ وَمُسَامَاةَ اللهِ فِي عَظَمَتِهِ، وَالتشَبهَ بِهِ فِي جَبَرُوتِهِ، فَإِن اللهَ يُذِل كُل جَبار، وَيُهِينُ كُل مُخْتَال.,"Beware of comparing yourself to Allah in His greatness or likening yourself to Him in His power, for Allah humiliates every claimant of power and disgraces everyone who is haughty."
أَنْصِفِ اللهَ وَأَنْصِفِ الناسَ مِنْ نَفْسِكَ، وَمِنْ خَاصةِ أَهْلِكَ، وَمَنْ لَكَ فِيهِ هَوىً مِنْ رَعِيتِكَ، فَإِنكَ إِلا تَفْعَلْ تَظْلِمْ، وَمَنْ ظَلَمَ عِبَادَ اللهِ كَانَ اللهُ خَصْمَهُ دُونَ عِبَادِهِ، وَمَنْ خَاصَمَهُ اللهُ أَدْحَضَ حُجتَهُ، وَكَانَ لله حَرْباً حَتى يَنْزعَ وَيَتُوبَ.,"Do justice for Allah, and do justice towards the people, as against your own selves, your near ones and those of your subjects for whom you have a liking because if you do not do so, you will be oppressive, and when a person oppresses the servants of Allah, instead of His creatures, Allah becomes his opponent and when Allah is the opponent of a person He tramples his plea, and we would remain in the status of being at war with Allah till he gives it up and repents."
وَلَيْسَ شَيْءٌ أَدْعَى إِلَى تَغْيِيرِ نِعْمَةِ اللهِ وَتَعْجِيلِ نِقْمَتِهِ مِنْ إِقَامَة عَلَى ظُلْم، فَإِن اللهَ سَميِعٌ دَعْوَةَ الْمَظْلُومِينَ، وَهُوَ لِلظالِمِينَ بِالْمِرْصَادِ.,Nothing is more inducive to the reversal of Allah’s bounty or for the hastening of His retribution than continuance in oppression because Allah hears the prayer of the oppressed and is on the look out for the oppressors. Ruling should be in favor of the people as a whole.
وَلْيَكُنْ أَحَب الامُورِ إِلَيْكَ أَوْسَطُهَا فِي الْحَق، وَأَعَمهَا فِي الْعَدْلِ، وَأَجْمَعُهَا لِرِضَى الرعِيةِ، فَإِن سُخْطَ الْعَامةِ يُجْحِفُ بِرِضَى الْخَاصةِ، وَإِن سُخْطَ الْخَاصةِ يُغْتَفَرُ مَعَ رِضَى الْعَامةِ.,"The way most coveted by you should be that which is the most equitable for what is right, the most universal by way of justice and the most comprehensive with regard to the agreement with those under you because the disagreement among the common people sweeps away the arguments of the chiefs and can be disregarded when compared with the agreement of the common people."
وَلَيْسَ أَحَدٌ مِنَ الرعِيةِ، أَثْقَلَ عَلَى الْوَالِي مَؤُونَةً فِي الرخَاءِ، وَأَقَل مَعُونَةً لَهُ فِي الْبَلاَءِ، وَأَكْرَهَ لِلاْنْصَافِ، وَأَسْأَلَ بِالاْلْحَافِ، وَأَقَل شُكْراً عِنْدَ الاْعْطَاءِ، وَأَبْطَأَ عُذْراً عِنْدَ الْمَنْعِ، وَأَضْعَفَ صَبْراً عِنْدَ مُلِماتِ الدهْرِ مِنْ أَهْلِ الْخَاصةِ.,"No one among those under you is more burdensome to the ruler in the comfort of life, less helpful in distress, more disliking of equitable treatment, more tricky in asking favors, less thankful at the time of giving, less appreciative of reasons at the time of refusal and weaker in endurance at the time of the discomforts of life than the chiefs."
وَإِنمَا عَمُودُ الدينِ، وَجِمَاعُ الْمُسْلِمِينَ، وَالْعُدةُ لِلاعْدَاءِ، الْعَامةُ مِنَ الامةِ، فَلْيَكُنْ صِغْوُكَ لَهُمْ، وَمَيْلُكَ مَعَهُمْ.,"It is the common people of the community who are the pillars of the religion, the power of the Muslims and the defence against the enemies. Your learning should, therefore, be towards them and your inclination with them."
وَلْيَكُنْ أَبْعَدَ رَعِيتِكَ مِنْكَ، وَأشْنَأَهُمْ عِنْدَكَ، أَطْلَبُهُمْ لِمَعَائِبِ الناسِ، فإن في الناسِ عُيُوباً، الْوَالِي أَحَق مَنْ سَتَرَهَا.,The one among the people under you who is furthest from you and the worst of them in your view should be whoever is the most inquisitive of the shortcomings of the people because people do have shortcomings and the ruler is the most appropriate person to cover them.
فَلاَ تَكْشِفَن عَما غَابَ عَنْكَ مِنْهَا، فَإنمَا عَلَيْكَ تَطْهِيرُ مَا ظَهَرَ لَكَ، وَاللهُ يَحْكُمُ عَلَى مَا غَابَ عَنْكَ، فَاسْتُرِ الْعَوْرَةَ مَا اسْتَطَعْتَ يَسْتُرِ اللهُ مِنْكَ ما تُحِب سَتْرَهُ مِنْ رَعِيتِكَ.,"Do not disclose whatever of it is hidden from you because your obligation is to correct what is manifest to you, while Allah will deal with whatever is hidden from you."
أَطْلِقْ عَنِ الناسِ عُقْدَةَ كُل حِقْد، وَاقْطَعْ عَنْكَ سَبَبَ كُل وِتْر، وَتَغَابَ عَنْ كل مَا لاَ يَضِحُ لَكَ، وَلاَ تَعْجَلَن إِلَى تَصْدِيقِ سَاع، فَإِن الساعِيَ غَاشٌ، وَإِنْ تَشَبهَ بِالناصِحِينَ.,"Therefore, cover shortcomings as far as you can; Allah will cover those of your shortcomings which you will like to remain under cover from your subjects. Unfasten every knot of hatred in the people and cut away from yourself the cause of every enmity. Feign ignorance from what is not clear to you. Do not hasten to second a backbiter because a backbiter is a cheat although he looks like those who wish well."
وَلاَ تُدْخِلَن فِي مَشُورَتِكَ بَخِيلاً يَعْدِلُ بِكَ عَنِ الْفَضْلِ، وَيَعِدُكَ الْفَقْرَ، وَلاَ جَبَاناً يُضعفُكَ عَنِ الامُورِ، وَلاَ حَرِيصاً يُزَينُ لَكَ الشرَهَ بِالْجَوْرِ.,"Do not include among those whom you consult a miser who would keep you back from being generous and caution you against destitution, nor a coward who would make you feel too weak for your affairs, nor a greedy person who would beautify for you the collection of wealth by evil means."
فَإِن الْبُخْلَ وَالْجُبْنَ وَالْحِرْصَ غَرَائِزُ شَتى يَجْمَعُهَا سُوءُ الظن بِاللهِ.,"This is so because although miserliness, cowardice and greed are different qualities, yet they are common in having a wrong idea about Allah."
شَر وُزَرَائِكَ مَنْ كَانَ لِلاشْرَارِ قَبْلَكَ وَزِيراً، وَمَنْ شَرِكَهُمْ فِي الاْثَامِ.,The worst minister for you is one who has been a minister for mischievous persons before you and who joined them in committing sins.
فَلاَ يَكُونَن لَكَ بِطَانَةً، فَإِنهُمْ أَعْوَانُ الاثَمَةِ، وَإِخْوَانُ الظلَمَةِ.,"Therefore, he should not be your chief man because they are abettors of sinners and brothers of the oppressors."
وَأَنْتَ وَاجِدٌ مِنْهُمْ خَيْرَ الْخَلَفِ مِمنْ لَهُ مِثْلُ آرَائِهِمْ وَنَفَاذِهِمْ، وَلَيْسَ عَلَيْهِ مِثْلُ آصَارِهِمْ وَأَوْزَارِهِمْ وَ آثَامِهِمْ.,You can find good substitutes for them who would be like them in their views and influence while not being like them in committing sins and vices.
مِمنْ لَمْ يُعَاوِنْ ظَالِماً عَلَى ظُلْمِهِ، وَلاَ آثِماً عَلَى إِثْمِهِ.,They have never assisted an oppressor in his oppression or a sinner in his sins.
أُولئِكَ أَخَف عَلَيْكَ مَؤُونَةً، وَأَحْسَنُ لَكَ مَعُونَةً.,They would give you the least trouble and the best support.
وَأَحْنَى عَلَيْكَ عَطْفاً، وَأَقَل لِغَيْرِكَ إِلْفاً، فَاتخِذْ أُولئِكَ خَاصةً لِخَلَوَاتِكَ وَحَفَلاَتِكَ.,"They would be most considerate towards you and the least inclined towards others. Therefore, make them your chief companions in privacy as well as in public."
ثُم لْيَكُنْ آثَرُهُمْ عِنْدَكَ أَقْوَلَهُمْ بِمُر الْحَق لَكَ، وأَقَلهُمْ مُسَاعَدَةً فِيَما يَكُونُ مِنْكَ مِما كَرِهَ اللهُ لاوْلِيَائِهِ، وَاقِعاً ذلِكَ مِنْ هَوَاكَ حَيْثُ وَقَعَ.,"Then, more preferable among them for you should be those who openly speak better truths before you and who support you the least in those of your actions which Allah does not approve in His friends, even though they may be according to your wishes."
وَالْصَقْ بِأَهْلِ الْوَرَعِ وَالصدْقِ، ثُم رُضْهُمْ عَلَى أَلا يُطْرُوكَ وَلاَ يُبَجحُوكَ بِبَاطِل لَمْ تَفْعَلْهُ، فَإِن كَثْرَةَ الاْطْرَاءِ تُحْدِثُ الزهْوَ، وَتُدْنِي مِنَ الْعِزةِ.,"Associate yourself with God-fearing and truthful people; then educate them, so that they should not praise you or please you by reason of an action which you did not perform because an excess of praise produces pride and drives you nearer to haughtiness."
وَلاَ يَكُونَن الْـمُحْسِنُ وَالْمُسِيءُ عِنْدَكَ بِمَنْزِلَة سَوَاء، فَإِن فِي ذلِكَ تَزْهِيداً لاهْلِ الاحْسَانِ فِي الاحْسَانِ،تَدْرِيباً لاهْلِ الاسَاءَةِ عَلَى الاسَاءَةِ، وَأَلْزِمْ كُلا مِنْهُمْ مَا أَلْزَمَ نَفْسَهُ.,The virtuous and the vicious should not be in equal status before you because this means dissuasion of the virtuous from virtue and persuasion of the vicious to vice. Keep everyone in the status which is his.
وَاعْلَمْ أَنهُ لَيْسَ شَيْءٌ بِأَدْعَى إِلَى حُسْنِ ظَن وَال بِرَعِيتِهِ مِنْ إحْسَانِهِ إِلَيْهِمْ، وَتَخْفِيفِهِ الْمَؤُونَاتِ عَلَيْهِمْ، وَتَرْكِ اسْتِكْرَاهِهِ إِياهُمْ عَلَى مَا لَيْسَ لهُ قِبَلَهُمْ.,"You should know that the most conducive thing for the good impression of the ruler on his subjects is that he should extend good behavior towards them, lighten their hardships and avoid putting them to unbearable troubles."
فَلْيَكُنْ مِنْكَ فِي ذلِكَ أَمْرٌ يَجَتَمِعُ لَكَ بِهِ حُسْنُ الظن بِرَعِيتِكَ، فَإِن حُسْنَ الظن يَقْطَعُ عَنْكَ نَصَباً طَوِيلاً، وَإِن أَحَق مَنْ حَسُنَ ظَنكَ بِهِ لَمَنْ حَسُنَ بَلاَؤُكَ عِنْدَهُ، وَإِن أَحَق مَنْ سَاءَ ظَنكَ بِهِ لَمَنْ سَاءَ بَلاَؤُكَ عِنْدَهُ.,"You should, therefore, in this way follow a course by which you would leave a good impression with your subjects. This is so because such good ideas would relieve you of great worries. Certainly, the most appropriate for your good impression is he to whom your behavior has not been good."
وَلاَ تَنْقُضْ سُنةً صَالِحَةً عَمِلَ بِهَا صُدُورُ هذِهِ الامةِ، وَاجْتَمَعتْ بِهَا الالْفَةُ، وَصَلَحَتْ عَلَيْهَا الرعِيةُ،لاَ تُحْدِثَن سُنةً تَضُر بِشَيء مِنْ مَاضِي تِلْكَ السنَنِ، فَيَكُونَ الاجْرُ بِمَنْ سَنهَا، وَالْوِزْرُ عَلَيْكَ بِمَا نَقَضْتَ مِنْهَا.,"Do not discontinue the good lives in which the earlier people of this community had been acting and by virtue of which there was general unity and through which the subjects prospered. Do not innovate any line of action which injures these earlier ways because (in that case) the reward for those who had established those ways would continue, but the burden for discontinuing them would be on you."
وَأَكْثِرْ مُدَارَسَةَ الَعُلَمَاءِ، وَمُنَافَثَةَ الْحُكَمَاءِ، فِي تَثْبِيتِ مَا صَلَحَ عَلَيْهِ أَمْرُ بِلاَدِكَ، وَإِقَامَةِ مَا اسْتَقَامَ بِهِ الناسُ قَبْلَكَ.,Keep on increasing your conversations with the scholars and discussions with the wise in order to stabilize the prosperity of the areas under you and to continue with that in which the earlier people had remained steadfast.
وَاعْلَمْ أَن الرعِيةَ طَبَقَاتٌ لاَ يَصْلُحُ بَعْضُهَا إلا بِبَعْض، وَلاَ غِنَى بِبَعْضِهَا عَنْ بَعْض.,Be informed that people consist of classes who prosper only with the help of one another and they are not independent of one another.
فَمِنْهَا جُنُودُ اللهِ،مِنْهَا كُتابُ الْعَامةِ وَالْخَاصةِ، وَمِنْهَا قُضَاةُ الْعَدْلِ، وَمِنهَا عُمالُ الانْصَافِ وَالرفْقِ، وَمِنْهَا أَهْلُ الْجِزْيَةِ وَالْخَراجِ مِنْ أَهْلِ الذمةِ وَمُسْلِمَةِ الناسِ، وَمِنْهَا التجارُ وَأَهْلُ الصنَاعَاتِ، وَمِنهَا الطبَقَةُ السفْلَى مِنْ ذَوِي الْحَاجَةِ وَالْمَسْكَنَةِ.,"Among them are the army of Allah, then the secretarial workers of the common people and the chiefs, then the dispensers of justice, then those engaged in enforcing law and order, then the payers of head tax (jizya) and land tax (khiraj) from the protected unbelievers and the common Muslims, then there are the traders and the men of industry, then the lowest class of the needy and the destitute."
وَكُل قَدْ سَمى اللهُ سَهْمَهُ، وَوَضَعَ عَلَى حَدهِ وَفَرِيضَتِهِ فِي كِتَابِهِ أَوْ سُنةِ نَبِيهِ(صلى الله عليه وآله)عَهْداً مِنْهُ عِنْدَنَا مَحْفُوظاً.,Allah has fixed the share of each one of them and laid down His precepts about the limits of each in His Book (Holy Quran) and in the Sunnah of His Prophetby way of a settlement which is preserved with us.
فَالْجُنُودُ، بِإِذْنِ اللهِ، حُصُونُ الرعِيةِ، وَزَيْنُ الْوُلاَةِ، وعِز الدينِ، وَسُبُلُ الامْنِ.,"The army is, by the will of Allah, the fortress of the subjects, the ornament of the ruler, the strength of the religion and the means of achieving peace."
وَلَيْسَ تَقُومُ الرعِيةُ إِلا بِهِمْ، ثُم لاَ قِوَامَ لِلْجُنُودِ إِلا بِمَا يُخْرِجُ اللهُ لَهُمْ مِنَ الْخَرَاجِ الذِي يَقْوَوْنَ بِهِ فِي جِهَادِ عَدُوِهِمْ، وَيَعْتَمِدُونَ عَلَيْهِ فِيَما أصْلَحهُمْ، وَيَكُونُ مِنْ وَرَاءِ حَاجَتِهِمْ.,"The subjects cannot exist without them while the army can be maintained only by the funds fixed by Allah in the revenues through which they acquire the strength to fight the enemies, on which they depend for their prosperity and with which they meet their needs."
ثُم لاَ قِوَامَ لِهذَيْنِ الصنْفَيْنِ إِلا بِالصنْفِ الثالِثِ مِنَ الْقُضَاةِ وَالْعُمالِ وَالْكُتابِ، لِمَا يُحْكِمُونَ مِنَ الْمَعَاقِدِ، وَيَجْمَعُونَ مِنْ الْمَنَافِعِ، وَيُؤْتَمَنُونَ عَلَيْهِ مِنْ خَوَاص الامُورِ وَعَوَامهَا.,"These two classes cannot exist without the third class, namely: the judges, the executives and the secretaries who pass judgements about contracts, collect revenues and are depended upon in special and general matters."
وَلاَ قِوَامَ لَهُمْ جَمِيعاً إِلا بِالتجارِ وَذَوِي الصنَاعَاتِ، فِيَما يَجْتَمِعُونَ عَلَيْهِ مِنْ مَرَافِقِهِمْ، وَيُقِيمُونَهُ مِنْ أَسْوَاقِهِمْ، وَيَكْفُونَهُمْ مِنَ الترَفقِ بِأَيْدِيهِمْ ممّا لاَ يَبْلُغُهُ رِفْقُ غَيْرِهِمْ.,"And these classes cannot exist except with the traders and men of industry who provide necessities for them, establish markets and make it possible for others not to do all this with their own hands."
ثُم الطبَقَةُ السفْلَى مِنْ أَهْلِ الْحَاجَةِ وَالْمَسْكَنَةِ الذِينَ يَحِق رِفْدُهُمْ وَمَعُونَتُهُمْ. وَفِي اللهِ لِكُلّ سَعَةٌ، وَلِكُل عَلَى الْوَالِي حَقٌ بِقَدْرِ مَا يُصْلِحُهُ.,"Then comes the lowest class of the needy and the destitute. Support and help for them is an obligation, and everyone of them has (a share in) livelihood in the Name of Allah. Everyone of them has a right on the ruler according to what is needed for his prosperity."
[وَلَيْسَ يَخْرُجُ الْوَالِي مِنْ حَقِيقَةِ مَا أَلْزَمَهُ اللهُ مِنْ ذلِكَ إِلا بِالاهْتمامِ وَالاسْتِعَانَةِ بِاللهِ، وَتَوْطِينِ نَفْسِهِ عَلَى لُزُومِ الْحَق، وَالصبْرِ عَلَيْهِ فِيَما خَف عَلَيْهِ أَوْ ثَقُلَ].,"The ruler cannot acquit himself of the obligations laid on him by Allah in this matter except by striving and seeking help from Allah,October 18, 2003 by training himself to adhere to righteousness and by enduring on that account all that is light or hard."
فَوَل مِنْ جُنُودِكَ أَنْصَحَهُمْ فِي نَفْسِكَ لله وَلِرَسُولِهِ وَلامَامِكَ.,"Put in command of your forces the man who in your view is the best well-wisher of Allah, His Prophetand your Imam."
[وَأَنْقَاهُمْ ]جَيْباً، وَأَفْضَلَهُمْ حِلْماً مِمنْ يُبْطِىءُ عَنِ الْغَضَبِ، وَيَسْتَرِيحُ إِلَى الْعُذْرِ، وَيَرْأَفُ بِالضعَفَاءِ، وَيَنْبُو عَلَى الاقْوِيَاءِ، وَمِمنْ لاَ يُثِيرُهُ الْعُنْفُ، وَلاَ يَقْعُدُ بِهِ الضعْفُ.,"The most chaste of them in heart and the highest of them in endurance is one who is slow in getting angry, who accepts excuses, who is kind to the weak and is strict with the strong; violence should not raise his temper and weakness should not keep him sitting."
ثُم الْصَقْ بَذَوِي الْمُرُوءَاتِ وَالاحْسَابِ، وَأَهْلِ الْبُيُوتَاتِ الصالِحَةِ، وَالسوَابِقِ الْحَسَنَةِ، ثُم أَهْلِ النجْدَةِ وَالشجَاعَةِ، وَالسخَاءِ وَالسماحَةِ، فَإِنهُمْ جِمَاعٌ مِنَ الْكَرَمِ، وَشُعَبٌ مِنَ الْعُرْفِ.,"Also associate with considerate people from high families, virtuous houses and decent traditions, then people of courage, valor, generosity and benevolence because they are repositories of honor and springs of virtues."
ثُم تَفَقدْ مِنْ أُمُورِهِمْ مَا يَتَفَقدُهُ الْوَالِدَانِ مِنْ وَلَدِهِمَا، وَلاَ يَتَفَاقَمَن فِي نَفْسِكَ شَيْءٌ قَويْتَهُمْ بِهِ، وَلاَ تَحْقِرَن لُطْفاً تَعَاهَدْتَهُمْ بِهِ وَإِنْ قَل، فَإِنهُ دَاعِيَةٌ لَهُمْ إِلَى بَذْلِ النصِيحَةِ لَكَ، وَحُسْنِ الظن بِكَ.,"Strive for their matters as the parents strive for their child. Do not regard anything that you do to strengthen them as big nor anything that you have agreed to do for them as little, even though it may be small because this would make them your well-wishers and create a good impression about you."
وَلاَ تَدَعْ تَفَقدَ لَطيِفِ أُمُورِهِمُ اتكَالاً عَلَى جَسِيمِهَا، فَإِن لِلْيَسِيرِ مِنْ لُطْفِكَ مَوْضِعاً يَنْتَفِعُونَ بِهِ، وَلِلْجَسِيمِ مَوْقِعاً لاَ يَسْتَغْنُونَ عَنْهُ.,Do not neglect to attend to their small matters. Confine yourself to their important matters because your small favors will also be of benefit to them while the important ones are such that they cannot ignore.
وَلْيَكُنْ آثَرُ رُؤوسِ جُنْدِكَ عِنْدَكَ مَنْ وَاسَاهُمْ فِي مَعُونَتِهِ، وَأَفْضَلَ عَلَيْهِمْ مِنْ جِدَتِهِ بِمَا يَسَعُهُمْ يَسَعُ مَنْ وَرَاءَهُمْ مِنْ خُلُوفِ أَهْلِيهِمْ، حَتى يَكُونَ هَمهُمْ هَمّاً وَاحِداً فِي جِهَادِ الْعَدُو، فَإِن عَطْفَكَ عَلَيْهِمْ يَعْطِفُ قُلُوبَهُمْ عَلَيْكَ.,That commander of the army should have such a status before you that he renders help to them equitably and spends from his money on them and on those of their families who remain behind so that all their worries converge on the one worry to fight the enemy. Your kindness to them would turn their hearts to you.
[وَإِن أَفْضَلَ قُرةِ عَيْنِ الْوُلاَةِ اسْتِقَامَةُ الْعَدْلِ فِي الْبِلاَدِ، وَظُهُورُ مَوَدةِ الرعِيةِ، وَإِنهُ لاَ تَظْهَرُ مَوَدتُهُمْ إِلا بَسَلاَمَةِ صُدُورِهِمْ،] وَلاَ تَصِح نَصِيحَتُهُمْ إِلاّ بِحِيطَتِهِمْ عَلَى وُلاَةِ أُمُورِهِمْ، وَقِلةِ اسْتِثْقَالِ دُوَلِهِمْ، وَتَرْكِ اسْتِبْطَاءِ انْقِطَاعِ مُدتِهِمْ.,"The most pleasant thing for the rulers is the establishment of justice in their areas and the manifestation of the love of their subjects, but the subjects’ love manifests itself only when their hearts are clean. Their good wishes prove correct only when they surround their commanders (to protect them). Do not regard their positions to be a burden over them and do not keep watching for the end of their tenure."
فَافْسَحْ فِي آمَالِهِمْ، وَوَاصِلْ فِي حُسْنِ الثنَاءِ عَلَيْهِمْ، وَتَعْدِيدِ مَا أَبْلى ذَوُوالْبَلاَءِ مِنْهُمْ، فَإِن كَثْرَةَ الذكْرِ لِحُسْنِ أَفْعَالِهِمْ تَهُز الشجَاعَ، وَتُحَرضُ الناكِلَ، إِنْ شَاءَ اللهُ.,"Therefore, be broad-minded with regard to their desires, continue to praise them and recount the good deeds of those who have shown such deeds because the mention of good deeds shakes the brave and rouses the weak, if Allah so wills."
ثُم اعْرِفْ لِكُل امْرِىء مِنْهُمْ مَا أَبْلى، وَلاَ تَضُمن بَلاَءَ امْرِىء إِلَى غَيْرِهِ، وَلاَ تُقَصرَن بِهِ دُونَ غَايَةِ بَلاَئِهِ، وَلاَ يَدْعُوَنكَ شَرَفُ امْرِىء إِلَى أَنْ تُعْظِمَ مِنْ بَلاَئِهِ مَا كَانَ صَغِيراً، وَلاَضَعَةُ امْرِىء إِلَى أَنْ تَسْتَصْغِرَ مِنْ يَلاَئِهِ مَاكَانَ عَظيِماً.,"Appreciate the performance of each and every one of them. Do not attribute the performance of one to the other and do not minimize the reward below the level of the performance. The high status of a man should not lead you to regard his small deeds as big, nor should the low status of a man make you regard his big deeds as small."
وَارْدُدْ إِلَى الله وَرَسُولِهِ مَا يُضْلِعُكَ مِنَ الْخُطُوبِ، وَيَشْتَبِهُ عَلَيْكَ مِنَ الامُورِ، فَقَدْ قَالَ اللهُ سبحانه لِقَوْم أَحَب إِرْشَادَهُمْ:,"Refer to Allah and His Prophetthe affairs which worry you and the matters which seem to confuse you because, addressing the people whom Allah the Sublime wishes to guide, He said the following:"
(يَا أَيهَا الذِينَ آمَنُوا أَطِيعُوا اللهَ وَأَطِيعُوا الرسُولَ وَأُولِي الامْرِ مِنْكُمْ فَإنْ تَنَازَعْتُمْ فِي شَيْء فَرُدوهُ إِلَى اللهِ وَالرسُولِ).,"“O you who believe! Obey Allah and obey the Prophetand those vested with authority from among you; then if you quarrel about anything, refer it to Allah and the Prophetif you believe in Allah and in the Last Day (of Judgement)” (Holy Quran, 4: 59)."
فَالرد إِلَى اللهِ: الاخْذُ بِمُحْكَمِ كِتَابِهِ، وَالرد إِلَى الرسُولِ: الاخْذُ بِسُنتِهِ الْجَامِعةِ غَيْرِ الْمُفَرقَةِ.,"Referring to Allah means acting according to what is clear in His Book, and referring to the Prophetmeans following his unanimously agreed upon Sunnah with regard to which there are no differences."
ثُم اخْتَرْ لِلْحُكْمِ بَيْنَ الناسِ أَفْضَلَ رَعِيتِكَ فِي نَفْسِكَ، مِمنْ لاَ تَضِيقُ بِهِ الامُورُ، وَلاَ تُمَحكُهُ الْخُصُومُ، وَلاَ يَتَمادَى فِي الزلةِ، وَلاَ يَحْصَرُمِنَ الْفَيْءِ إِلَى الْحَق إذَا عَرَفَهُ، وَلاَ تُشْرِفُ نَفْسُهُ عَلَى طَمَع.,"For the settlement of disputes among people, select one who is the most distinguished among your subjects in your view. The cases (coming before him) should not vex him, disputation should not enrage him. He should not insist on any wrong point and should not hesitate to accept the truth when he perceives it; he should not lean towards greed."
وَلاَ يَكْتَفِي بِأَدْنَى فَهْم دُونَ أَقصَاهُ، أَوْقَفَهُمْ فِي الشبُهَاتِ، وَآخَذَهُمْ بِالْحُجَجِ، وَأَقَلهُمْ تَبَرماً بِمُرَاجَعَةِ الْخَصْمِ، وَأَصْبَرَهُمْ عَلَى تَكَشفِ الامُورِ، وَأَصْرَمَهُمْ عِنْدَ اتضَاحِ الْحُكْمِ.,"and should not content himself with a cursory understanding (of a matter) without going thoroughly into it. He should be most ready to stop (to ponder) on doubtful points, most considerate of arguments, least disgusted at the quarrel of litigants, most patient at probing into matters and most fearless at the time of passing a judgement."
مِمنْ لاَ يَزْدَهِيهِ إطْرَاءٌ، وَلاَ يَسْتَمِيلُهُ إِغْرَاءٌ،أُولئِكَ قَلِيلٌ.,Praise should not make him vain and elation should not make him lean (toward any side). Such people are very few.
ثُم أَكْثِرْ تَعَاهُدَ قَضَائِهِ، وافْسَحْ لَهُ فِي الْبَذْلِ مَا يُزيِلُ عِلتَهُ، وَتَقِل مَعَهُ حَاجَتُهُ إِلَى الناسِ، وَأَعْطِهِ مِنَ الْمَنْزِلَةِ لَدَيْكَ مَا لاَ يَطْمَعُ فِيهِ غَيْرُهُ مِنْ خَاصتِكَ، لِيَأْمَنَ بِذلَكَ اغْتِيَالَ الرجَالِ لَهُ عِنْدَكَ.,"Then, very often check his decisions and allow him so much money (as remuneration) that he has no excuse worth hearing (for not being honest) and there remains no occasion for him to go to others for his needs. Give him that rank in your audience for which no one else among your chiefs aspires so that he may remain safe from the harm of those around you."
فَانْظُرْ فِي ذلِكَ نَظَراً بِلِيغاً، فَإِن هذَا الدينَ قَدْ كَانَ أَسِيراً فِي أَيْدِي الاشْرَارِ، يُعْمَلُ فِيهِ بِالْهَوَى، وَتُطْلَبُ بِهِ الدنْيَا.,You should have a piercing eye in this matter because this religion has formerly been a prisoner in the hands of vicious persons when action was taken according to passion and worldly wealth was sought.
ثُم انْظُرْ فِي أُمُورِ عُمالِكَ، فَاسْتَعْمِلْهُمُ اخْتِبَاراً، وَلاَ تُوَلهِمْ مُحَابَاةً وأَثَرَةً، فَإِنهُمَا جِمَاعٌ مِنْ شُعَبِ الْجَوْرِ وَالْخِيَانَةِ.,Look into the affairs of your executives. Give them appointment after testing them and do not appoint them according to partiality or favoritism because these two things make up the sources of injustice and unfairness.
وَتوَخ مِنْهُمْ أَهْلَ التجْرِبَةِ وَالْحَيَاءِ، مِنْ أَهْلِ الْبُيُوتَاتِ الصالِحَةِ، وَالْقَدَمِ فِي الاسْلاَمِ الْمُتَقَدمَةِ، فَإِنهُمْ أَكْرَمُ أَخْلاَقاً، وَأَصَح أَعْرَاضاً، وَأَقَل فِي الْمَطَامِعِ إِشْرَافاً، وَأَبْلَغُ فِي عَوَاقِبِ الامُورِ نَظَراً.,"Select from among them those who are people of experience and modesty, hailing from virtuous houses, having been previously in Islam because such persons possess high manners and untarnished honor. They are the least inclined towards greed and always have their eyes on the ends of matters."
ثُم أَسْبِغْ عَلَيْهِمُ الاْرْزَاقَ، فَإِن ذلِكَ قُوةٌ لَهُمْ عَلَى اسْتِصْلاَحِ أَنْفُسِهِمْ، وَغِنىً لَهُمْ عَنْ تَنَاوُلِ مَا تَحْتَ أَيْدِيهِمْ، وَحُجةٌ عَلَيْهِمْ إِنْ خَالَفُوا أَمْرَكَ أَوْ ثَلَمُوا أَمَانَتَكَ.,Give them an abundant livelihood (by way of salary) because this gives them the strength to maintain themselves in order and not to have an eye upon the funds in their custody and it will be an argument against them if they disobeyed your orders or misappropriated your trust.
ثُم تَفَقدْ أَعْمَالَهُمْ، وَابْعَثِ الْعُيُونَ مِنْ أَهْلِ الصدْقِ وَالوَفَاءِ عَلَيْهِمْ، فَإِن تَعَاهُدَكَ فِي السر لامُورِهِمْ حَدْوَةٌ لَهُمْ عَلَى اسْتِعْمَالِ الامَانَةِ، وَالرفْقِ بِالرعِيةِ.,You should also check their activities and assign people to report on them who should be truthful and faithful because your watching their actions secretly would urge them to preserve trust with and to be kind to the people.
وَتَحَفظْ مِنَ الاعْوَانِ، فَإِنْ أَحَدٌ مِنْهُمْ بَسَطَ يَدَهُ إِلَى خِيَانَة اجْتَمَعَتْ بِهَا عَلَيْهِ عِنْدَكَ أَخْبَارُ عُيُونِكَ، اكْتَفَيْتَ بِذلِكَ شَاهِداً.,"Be careful of assistants. If any one of them extends his hands towards misappropriation and the reports of your reporters reaching you confirm it, that should be regarded as sufficient testimony."
فَبَسَطْتَ عَلَيْهِ الْعُقُوبَةَ فِي بَدَنِهِ، وَأَخَذْتَهُ بِمَا أَصَابَ مِنْ عَمَلِهِ، ثُم نَصَبْتَهُ بِمَقَامِ الْمَذَلةِ، وَ وَسَمْتَهُ بِالْخِيانَةِ، وَقَلدْتَهُ عَارَ التهَمَةِ.,"You should then inflict corporal punishment on him and recover what he has misappropriated. You should put him in a place of disgrace, blacklist him with (the charge of) misappropriation and make him wear the necklace of shame for his offence."
وَتفَقدْ أَمْرَ الْخَرَاجِ بِمَا يُصْلِحُ أَهْلَهُ، فَإِن فِي صلاَحِهِ وَصلاَحِهِمْ صَلاَحاً لِمَنْ سِوَاهُمْ، وَلاَ صَلاَحَ لِمَنْ سِوَاهُمْ إِلا بِهِمْ، لان الناسَ كُلهُمْ عِيَالٌ عَلَى الْخَرَاجِ وَأَهْلِهِ.,"Look after the revenue (khiraj, land tax) affairs in such a way that those engaged in it remain prosperous because in their prosperity lies the prosperity of all others. The others cannot prosper without them because all people are dependent on the revenue and on its payers."
وَلْيَكُنْ نَظَرُكَ فِي عِمَارَةِ الارْضِ أَبْلَغَ مِنْ نَظَرِكَ فِي اسْتِجْلاَبِ الْخَرَاجِ، لان ذلِكَ لاَ يُدْرَكُ إِلا بَالْعِمَارَةِ، وَمَنْ طَلَبَ الْخَرَاجَ بِغَيْرِ عِمَارَة أَخْرَبَ الْبِلاَدَ، وَأَهْلَكَ الْعِبَادَ، وَلَمْ يَسْتَقِمْ أَمْرُهُ إِلا قَلِيلاً.,You should also keep an eye on the cultivation of the land more than on the collection of revenue because revenue cannot be obtained without cultivation and whoever asks for revenue without cultivation ruins the area and brings death to the people. His rule will not last but only for a moment.
فَإِنْ شَكَوْا ثِقَلاً أَوْ عِلةً، أَوِ انْقِطَاعَ شِرْب أَوْ بَالة، أَوْ إِحَالَةَ أَرْض اغْتَمَرَهَا غَرَقٌ، أَوْ أَجْحَفَ بِهَا عَطَشٌ، خَففْتَ عَنْهُمْ بِما تَرْجُو أَنْ يصْلُحَ بِهِ أَمْرُهُمْ.,"If they complain of the heaviness (of the revenue) or of diseases, or of scarcity of water, or of an excess of water, or of a change in the condition of the land either due to flood or to drought…, you should remit the revenue to the extent that you hope would improve their status."
وَلاَ يَثْقُلَن عَلَيْكَ شَيْءٌ خَففْتَ بِهِ الْمَؤُونَةَ عَنْهُمْ، فَإِنهُ ذُخْرٌ يَعُودُونَ بِهِ عَلَيْكَ فِي عِمَارَةِ بِلادِكَ، وَتَزْيِينِ وِلاَيَتِكَ، مَعَ اسْتِجْلاَبِكَ حُسْنَ ثَنَائِهِمْ، وَتَبَجحِكَ بِاسْتِفَاضَةِ الْعَدْلِ فِيهِمْ.,The remission granted by you for the removal of distress from them should not be grudged by you because it is an investment which they will return to you in the shape of the prosperity of your country and the progress of your domain in addition to earning their praise and happiness for meting out justice to them.
مُعْتَمِداً فَضْلَ قُوتِهِمْ، بِمَا ذَخَرْتَ عِنْدَهُمْ مِنْ إِجْمَامِكَ لَهُمْ، وَالثقَةَ مِنْهُمْ بِمَا عَودْتَهُمْ مِنْ عَدْلِكَ عَلَيْهِمْ فِي رِفْقِكَ بِهِمْ.,You can depend upon their strength because of the investment made by you in them through catering to their convenience and can have confidence in them because of the justice extended to them by being kind to them.
فَرُبمَا حَدَثَ مِنَ الامُورِ مَا إِذَا عَولْتَ فِيهِ عَلَيْهِمْ مِنْ بَعْدُ احْتَمَلُوهُ طَيبَةً أَنْفُسُهُمْ بِهِ.,"After that, circumstances may so turn that you may have a need for their assistance. It is then that they will bear it happily."
فَإِن الْعُمْرَانَ مُحْتَمِلٌ مَا حَملْتَهُ.,for prosperity is capable of bearing whatever you load on it.
وَإِنمَا يُؤْتَى خَرَابُ الارْضِ مِنْ إِعْوَازِ أَهْلِهَا،إِنمَا يُعْوِزُ أَهْلُهَا لاشْرَافِ أَنْفُسِ الْوُلاَةِ عَلَى الْجَمْعِ، وَسُوءِ ظَنهِمْ بِالْبَقَاءِ، وَقِلةِ انْتِفَاعِهِمْ بِالْعِبَرِ.,"The ruin of the land is caused by the poverty of the cultivators, while the cultivators become poor when the officers concentrate on the collection (of money), having little hope for continuance (in their posts) and deriving no benefit from warnings."
ثُم انْظُرْ فِي حَالِ كُتابِكَ، فَوَل عَلَى أُمُورِكَ خَيْرَهُمْ، وَاخْصُصْ رَسَائِلَكَ التِي تُدْخِلُ فِيهَا مَكَائِدَكَ وأَسْرَارَكَ بِأَجْمَعِهِمْ لِوُجُودِ صَالِحِ الاخْلاَقِ مِمنْ لاَ تُبْطِرُهُ الْكَرَامَةُ، فَيَجْتَرِىءَ بِهَا عَلَيْكَ فِي خِلاَف لَكَ بِحَضْرَةِ مَلاَ.,"Then you should take care of your secretarial workers. Put the best of them in charge of your affairs. Entrust those of your writings which contain your policies and secrets to him who possesses the best character, who is not elated by honors lest he should dare speak against you in public."
وَلاَ تُقَصرُ بِهِ الْغَفْلَةُ عَنْ إِيرَادِ مُكَاتَبَاتِ عُمالِكَ عَلَيْكَ، وَإِصْدَارِ جَوَابَاتِهَا عَلَى الصوابِ عَنْكَ، وَفِيَما يَأْخُذُ لَكَ وَيُعْطِي مِنْكَ.,He should also not be negligent in presenting the communications of your officers before you and issuing correct replies to them on your behalf and in matters of your receipts and payments.
وَلاَ يُضعِفُ عَقْداً اعْتَقَدَهُ لَكَ، وَلاَ يَعْجِزُ عَنْ إِطْلاَقِ مَا عُقِدَ عَلَيْكَ، وَلاَ يَجْهَلُ مَبْلَغَ قَدْرِ نَفسِهِ فِي الامُورِ، فَإِن الْجَاهِلَ بِقَدْرِ نَفْسِهِ يَكُونُ بَقَدْرِ غَيْرِهِ أَجْهَلَ.,He should not make any damaging agreement on your behalf and should not fail in repudiating an agreement against you. He should not be ignorant of the extent of his own status in matters because whoever is ignorant of his own status is (even) more ignorant of the status of others.
ثُم لاَ يَكُنِ اخْتِيَارُكَ إِياهُمْ عَلَى فِرَاسَتِكَ وَاسْتِنَامَتِكَ وَحُسْنِ الظن مِنْكَ، فَإِن الرجَالَ يَتَعَرفُونَ لِفِرَاسَاتِ الْوُلاَةِ بِتَصَنعِهِمْ وَحُسْنِ خِدْمَتِهِمْ، لَيْسَ وَرَاءَ ذلِكَ مِنَ النصِيحَةِ وَالامَانَةِ شَيْءٌ.,"Your selection of these people should not be on the basis of your understanding (of them), confidence and good impression because people catch the ideas of the officers through affectation and personal service, and there is nothing in it which is like well-wishing or trustfulness."
وَلكِنِ اخْتَبِرْهُمْ بِمَا وَلُوا لِلصالِحِينَ قَبْلَكَ.,You should rather test them by what they did under the virtuous people before you.
فَاعْمِدْ لاحْسَنِهِمْ كَانَ فِي الْعَامةِ أَثَراً، وَأَعْرَفِهِمْ بِالامَانَةِ وَجْهاً، فَإِن ذلِكَ دَلِيلٌ عَلَى نَصِيحَتِكَ لله وَلِمَنْ وَلِيتَ أَمْرَهُ.,Take a decision in favor of one who has a good name among the common people and is the most renowned in trustworthiness because this will be a proof of your regard for Allah and for him on whose behalf you have been appointed to this status (namely your Imam).
وَاجْعَلْ لِرَأْسِ كُل أَمْر مِنْ أُمُورِكَ رَأْساً مِنْهُمْ، لاَ يَقْهَرُهُ كَبِيرُهَا، وَلاَ يَتَشَتتُ عَلَيْهِ كَثِيرُهَا، وَمَهْمَا كَانَ فِي كُتابِكَ مِنْ عَيْب فَتَغَابَيْتَ عَنْه أُلْزِمْتَهُ.,"Establish one chief for every department of work. He should not be incapable of big matters and a rush of work should not perplex him. Whenever there is a defect in your secretaries which you overlook, then you will be held responsible for it."
ثُم اسْتَوْصِ بِالتجارِ وَذَوِي الصنَاعَاتِ، وَأَوْصِ بِهِمْ خَيْراً: الْمُقِيمِ مِنْهُمْ، وَالْمُضْطَرِبِ بِمَالِهِ، وَالْمُتَرَفقِ بِبَدَنِهِ، فَإِنهُمْ مَوَاد الْمَنَافِعِ، وَأَسْبَابُ الْمَرَافِقِ.,Take some advice about traders and industrialists. Give them good counsel whether they are settled (shop-keepers) or traders or physical laborers because they are the sources of profit and the means of the provision of useful items.
وَجُلابُهَا مِنَ الْمَباعِدِ وَالْمَطَارِحِ، فِي بَركَ وَبَحْرِكَ، وَسَهْلِكَ وَجَبَلِكَ، وَحَيْثُ لاَ يَلْتَئِمُ الناسُ لِمَوَاضِعِهَا، وَلاَ يَجْتَرِئُونَ عَلَيْهَا، فَإِنهُمْ سِلْمٌ لاَ تُخَافُ بَائِقَتُهُ، وَصُلْحٌ لاَ تُخْشَى غَائِلَتُهُ، وَتَفَقدْ أُمُورَهُمْ بِحَضْرَتِكَ وَفِي حَوَاشِي بِلاَدِكَ.,"They bring them from distant and far-flung areas throughout the land and the sea, the plains or the mountains, from where people cannot come and to where they do not dare to go, for they are peaceful and there is no fear of rebellion from them and they are quite without fear of treason. Look after their affairs before those of your own wherever they may be in your land."
وَاعْلَمْ ـ مَعَ ذلِكَ ـ أَن فِي كَثِير مِنْهُمْ ضِيقاً فَاحِشاً، وَشُحّاً قَبِيحاً، وَاحْتِكَاراً لِلْمَنَافِعِ، وَتَحَكماً فِي الْبِيَاعَاتِ، وَذلِكَ بَابُ مَضَرة لِلْعَامةِ، وَعَيْبٌ عَلَى الْوُلاَةِ، فَامْنَعْ مِنَ الاْحْتِكَارِ، فَإِن رَسُولَ اللهِ(صلى الله عليه وآله) مَنَعَ مِنْهُ.,"Be informed, along with this, that most of them are very narrow-minded and awfully avaricious. They hoard goods for profiteering and fixing high prices for goods. This is a source of harm to the people and a blot on the officers in charge. Stop people from hoarding because the Messenger of Allahhas prohibited it."
وَلْيَكُنِ الْبَيْعُ بَيْعاً سَمْحاً: بِمَوَازِينِ عَدْل، وَأَسْعَار لاَ تُجْحِفُ بِالْفَرِيقَيْنِ مِنَ الْبَائِعِ وَالْمُبْتَاعِ، فَمَنْ قَارَفَ حُكْرَةً بَعْدَ نَهْيِكَ إِياهُ فَنَكلْ، وَعَاقِبْ فِي غَيْرِ إِسْرَاف.,"The sale should be smooth, with correct weights and prices, not harmful to either party, the seller or the buyer; whoever commits hoarding after you prohibit it, give him exemplary but not excessive punishment."
ثُم اللهَ اللهَ فِي الطبَقَةِ السفْلَى مِنَ الذِينَ لاَ حِيلَةَ لَهُمْ وَالْمَسَاكِين وَالْـمُحْتَاجِينَ وَأَهْلِ الْبُؤْسَى وَالزمْنَى، فإِن فِي هذِهِ الطبَقَةِ قَانِعاً وَمُعْتَرّاً.,"(Fear) Allah and keep Him in view with regard to the lower class which consists of those who have few means: the poor, the destitute, the penniless and the disabled because in this class are both the discontented and those who beg."
وَاحْفَظْ لله مَا اسْتَحْفَظَكَ مِنْ حَقهِ فِيهِمْ.,Take care for the sake of Allah of His obligations towards them for which He has made you responsible.
وَاجْعَلْ لَهُمْ قِسمْاً مِنْ بَيْتِ مَالِكَ، وَقِسماً مِنْ غَلاتِ صَوَافِي الاسْلاَمِ فِي كُل بَلَد، فإِن لِلاقْصَى مِنْهُمْ مِثْلَ الذِي لِلادْنَى، وَكُل قَدِ اسْتُرْعِيتَ حَقهُ، فَلاَ يَشْغَلنكَ عَنْهُمْ بَطَرٌ، فَإِنكَ لاَ تُعْذَرُ بِتَضْيِيعِ التافِهَ لاحْكَامِكَ الْكَثِيرَ الْمُهِم.,"Fix for them a share from the public funds and a share from the crops of lands taken over as booty for Islam in every area because in it the remote ones have the same shares as the near ones. All these people are those whose rights have been placed in your charge. Therefore, a luxurious life should not keep you away from them. You cannot be excused for ignoring small matters simply because you were deciding big ones."
فَلاَ تُشْخِصْ هَمكَ عَنْهُمْ، وَلاَ تُصَعرْ خَدكَ لَهُمْ.,"Consequently, do not be unmindful of them, nor should you turn your face away from them out of vanity."
َتَفَقدْ أُمُورَ مَنْ لاَ يَصِلُ إِلَيْكَ مِنْهُمْ مِمنْ تَقْتَحِمُهُ الْعُيُونُ، وَتَحْقِرُهُ الرجَالُ، فَفَرغْ لاولئِكَ ثِقَتَكَ مِنْ أَهْلِ الْخَشْيَةِ وَالتوَاضُع، فَلْيَرْفَعْ إِلَيْكَ أُمُورَهُمْ.,Take care of the affairs of those of them who do not approach you because they are of unsightly appearance or those whom people regard as low. Appoint for them some trusted people who are God-fearing and humble. They should inform you of these people’s conditions.
وثُم اعْمَلْ فِيهِمْ بَالاعْذَارِ إِلَى اللهِ تَعَالَى يَوْمَ تَلْقَاهُ، فَإِن هؤُلاَءِ مِنْ بَيْنِ الرعِيةِ أَحْوَجُ إِلَى الانصَافِ مِنْ غَيْرِهِمْ، وَكُل فَأَعْذِرْ إِلَى اللهِ تَعَالَى فِي تَأْدِيَةِ حَقهِ إِلَيهِ.,"Then deal with them with a sense of responsibility to Allah on the Day you will meet Him because of all the subjects these people are the most worthy of an equitable treatment, while for others also you should fulfil their rights so as to render account to Allah."
وَتَعَهدْ أَهْلَ الْيُتْمِ وَذَوِي الرقةِ فِي السن مِمنْ لاَ حِيلَةَ لَهُ، وَلاَ يَنْصِبُ لِلْمَسْأَلَةِ نَفْسَهُ، وَذلِكَ عَلَى الْوُلاَةِ ثَقِيلٌ، وَالْحَق كُلهُ ثَقِيلٌ، وَقَدْ يُخَففُهُ اللهُ عَلَى أَقْوَام طَلَبُوا الْعَاقِبَةَ فَصَبَرُوا أَنْفُسَهُمْ، وَوَثِقُوا بِصِدْقِ مَوْعُودِ اللهِ لَهُمْ.,"Take care of the orphans and the aged who have no means (for livelihood) nor are they ready for begging. This is heavy on the officers; in fact, every obligation is heavy. Allah lightens it for those who seek the next world, so they endure (hardships) upon themselves and trust on the truthfulness of Allah’s promise to them."
وَاجْعلْ لِذَوِي الْحَاجَاتِ مِنْكَ قِسْماً تُفَرغُ لَهُمْ فِيهِ شَخْصَكَ، وَتَجْلِسُ لَهُمْ مَجْلِساً عَامّاً، فَتَتَواضَعُ فِيهِ لله الذِي خَلَقَكَ.,And fix a time for complainants wherein you make yourself free for them and sit with them in common audience and feel humble for the sake of Allah Who created you.
وَتُقعِدُ عَنْهُمْ جُنْدَكَ وَأَعْوَانَكَ مِنْ أَحْرَاسِكَ وَشُرَطِكَ، حَتى يُكَلمَكَ مُتَكَلمُهُمْ غَيْرَ مُتَعْتِع، فَإِني سَمِعْتُ رَسُولَ اللهِ(عليه السلام)يَقُولُ فِي غَيْرِ مَوْطِن: “لَنْ تُقَدسَ أُمةٌ لاَ يُؤْخَذُ لِلضعِيفِ فِيهَا حَقهُ مِنَ الْقَوِي غَيْرَ مُتَعْتِع”.,"(On that occasion) you should keep away your army and assistants such as the guards and the police so that anyone who likes to speak may speak to you without fear because I have heard the Messenger of Allah say in more than one place, “The people among whom the right of the weak is not secured from the strong without fear will never achieve purity."
ثُم احْتَمِلِ الْخُرْقَ مِنْهُمْ وَالْعِي، وَنَح عَنْكَ الضيقَ وَالانَفَ، يَبْسُطِ اللهُ عَلَيْكَ بَذلِكَ أَكْنَافَ رَحْمَتِهِ، وَيُوجِبُ لَكَ ثَوَابَ طَاعَتِهِ، وَأَعْطِ مَا أَعْطَيْتَ هَنِيئاً، وَامْنَعْ فِي إِجْمَال وَإِعْذَار!,"” Tolerate their awkwardness and inability to speak. Keep away from you narrowness and haughtiness; by the will of Allah, on this account spread over you the covers of His mercy and be optimistic of the reward of His obedience. Whatever you give, give it joyfully, but when you refuse, do it handsomely and with apologies."
ثُم أُمُورٌ مِنْ أُمُورِكَ لاَ بُد لَكَ مِنْ مُبَاشَرَتِهَا: مِنْهَا إِجَابَةُ عُمالِكَ بِمَا يَعْيَاعَنْهُ كُتابُكَ، وَمِنْهَا إِصْدَارُ حَاجَاتِ الناسِ عِنْدَ وَرُودِهَا عَلَيْكَ مِما تَحْرَجُ بِهِ صُدُورُ أَعْوَانِكَ.,"Then there are certain matters which you cannot avoid performing yourself. For example, relying on your officers when your secretaries are unable to do so, or tending to the complaints of the people when your assistants refrain."
وَأَمْضِ لِكُل يَوْم عَمَلَهُ، فإِن لِكُل يَوْم مَا فِيهِ، وَاجْعَلْ لِنَفْسِكَ فِيَما بَيْنَكَ وَبَيْنَ اللهِ تعالى أَفْضَلَ تِلْكَ الْمَوَاقِيتِ، وَأَجْزَلَ تِلْكَ الاقْسَامِ، وَإِنْ كَانَتْ كُلهَا لله إِذَا صَلَحَتْ فيهَا النيةُ، وَسَلِمَتْ مِنْهَا الرعِيةُ.,"Finish every day the work meant for it because every day has its own work. Keep for yourself the better and greater portion of these periods for the worship of Allah, although all these items are for Allah provided the intention is pure and the subjects prosper thereby."
وَلْيَكُنْ فِي خَاصةِ مَا تُخْلِصُ لله بِهِ دِينَكَ: إِقَامَةُ فَرَائِضِهِ التي هِيَ لَهُ خَاصةً.,The particular thing by which you should purify your religion for Allah should be the fulfillment of those obligations which are especially for Him.
فَأَعْطِ اللهَ مِن بَدَنِكَ فِي لَيْلِكَ وَنَهَارِكَ، وَوَف مَا تَقَربْتَ بِهِ إِلَى اللهِ مِنْ ذلِكَ كَاملاً غَيْرَ مَثْلُوم وَلاَ مَنْقُوص، بَالِغاً مِنْ بَدَنِكَ مَا بَلَغَ.,"Therefore, devote to Allah some of your physical activity during the night and the day and whatever (worship) you perform for seeking nearness to Allah should be complete, without defect or deficiency, no matter what physical exertion it may involve."
وَإِذَا قُمْتَ فِي صلاَتِكَ لِلناسِ، فَلاَ تَكُونَن مُنَفّرِاً وَلاَ مُضَيعاً، فَإِن فِي الناسِ مَنْ بِهِ الْعِلةُ وَلَهُ الْحَاجَةُ.,"When you lead the prayers for the people, it should be neither (too long as to be) boring nor (too short as to be) wasteful because among the people there are the sick as well as those who have needs of their own."
وَقَدْ سَأَلْتُ رَسُولَ اللهِ(صلى الله عليه وآله) حِينَ وَجهَنِي إِلَى الَيمنِ كَيْفَ أُصَلي بِهِمْ؟ فَقَالَ: “صَل بِهِمْ كَصَلاَةِ أَضْعَفِهِمْ، وَكُنْ بِالْمُؤْمِنِينَ رَحِيماً”.,"When the Messenger of Allahsent me to Yemen, I inquired how I should pray with them and he replied, “Say the prayers as the weakest of them will say, and be considerate of the believers."
وَأَما بَعْدَ هذا، فَلاَ تُطَولَن احْتِجَابَكَ عَنْ رَعِيتِكَ، فَإِن احْتِجَابَ الْوُلاَةِ عَنِ الرعِيةِ شُعْبَةٌ مِنَ الضيقِ، وَقِلةُ عِلْم بِالامُورِ.,"Do not stay secluded from the public for a long time because the seclusion of those in authority from the subjects is a norm of narrow­sightedness, and it causes ignorance of their affairs."
وَالاحْتِجَابُ مِنْهُمْ يَقْطَعُ عَنْهُمْ عِلْمَ مَا احْتَجَبُوا دوُنَهُ فَيَصْغُرُ عِندَهُمْ الْكَبِيرُ، وَيَعْظَمُ الصغِيرُ، وَيَقْبُحُ الْحَسَنُ، وَيَحْسُنُ الْقَبِيحُ، وَيُشَابُ الْحَق بِالْبَاطِلِ.,"Seclusion from them also prevents them from the knowledge of those things which they need to know. As a result, they begin to regard big matters as small and small matters as big, good matters as bad and bad matters as good, while the truth is confused with falsehood."
وَإِنمَا الْوَالِي بَشَرٌ لاَ يَعْرِفُ مَا تَوَارَى عَنْهُ الناسُ بِهِ مِنَ الامُورِ، وَلَيْسَتْ عَلَى الْحَق سِمَاتٌ تُعْرَفُ بِهَا ضُرُوبُ الصدْقِ مِنَ الْكَذِبِ.,"After all, a governor is a human being and cannot have knowledge of things which people keep hidden from him.No writ is big on the face of truth to differentiate its various expressions from falsehood."
وَإِنمَا أَنْتَ أَحَدُ رَجُلَيْن: إِما امْرُؤٌ سَخَتْ نَفْسُكَ بِالْبَذْلِ فِي الْحَق، فَفِيمَ احْتِجَابُكَ مِنْ وَاجِبِ حَق تُعْطِيهِ، أَوْ فِعْل كَرِيم تُسْدِيهِ، أَوْ مُبْتَلَىً بِالْمَنعِ.,"You can be one of two kinds of men: If you are generous in granting rights, why this hiding in spite of (your) discharging the obligations and good deeds which you perform? Or you may be a victim of miserliness."
فَمَا أَسْرَعَ كَف الناسِ عَنْ مَسْأَلَتِكَ إِذَا أَيِسُوا مِنْ بَذْلِكَ! مَعَ أَن أَكْثَرَ حَاجَاتِ الناسِ إِلَيْكَ [مـ] ما لاَ مَؤُونَةَ فِيهِ عَلَيْكَ، مِنْ شَكَاةِ مَظْلِمَة، أَوْ طَلَبِ إِنْصاف فِي مُعَامَلَة.,"In that case, people will soon give up asking you since they will lose hope of a generous treatment from you. In spite of that, there are many needs of the people towards you which do not involve any hardship on you, such as the complaint against oppression or the request for justice in a case."
ثُم إِن لِلْوَالِي خَاصةً وبِطَانَةً، فِيهِمُ اسْتِئْثَارٌ وَتَطَاوُلٌ، وَقِلةُ إِنْصَاف [فِي مُعَامَلَة، ]فَاحْسِمْ مَادةَ أُولئِكَ بِقَطْعِ أَسْبَابِ تِلْكَ الاحْوَالِ.,"Furthermore, a governor has favorites and people of easy access to him. They misappropriate things. They are high-handed and do not observe justice in matters. You should destroy the root of evil in the people by cutting away the causes of these defects."
وَلاَ تُقْطِعَن لاحَد مِنْ حَاشِيتِكَ وَحَامتِكَ قَطِيعةً، وَلاَ يَطْمَعَن مِنْكَ فِي اعْتِقَادِ عُقْدَة، تَضُر بِمَنْ يَلِيهَا مِنَ الناسِ، فِي شِرْب أَوْ عَمَل مُشْتَرَك، يَحْمِلُونَ مَؤُونَتَهُ عَلَى غَيْرِهِمْ، فَيَكُونَ مَهْنَأُ ذلِكَ لَهُمْ دُونَكَ، وَعَيْبُهُ عَلَيْكَ فِي الدنْيَا وَالاْخِرَةِ.,"Do not make any land grants to your hangers-on or supporters. They should not expect from you the possession of land which may cause harm to adjoining people over the question of irrigation or public services whose burden the grantees place on others. In this way, the benefit will be rather theirs than yours and the blame will lie on you in this world as well as in the next."
وَأَلْزِمِ الْحَق مَنْ لَزِمَهُ مِنَ الْقَرِيبِ وَالْبَعِيدِ، وَكُنْ فِي ذلِكَ صَابِراً مُحْتَسِباً، وَاقِعاً ذلِكَ مِنْ قَرَابَتِكَ خَاصتِكَ حَيْثُ وَقَعَ، وَابْتَغِ عَاقِبَتَهُ بِمَا يَثْقُلُ عَلَيْكَ مِنْهُ، فَإِن مَغَبةَ ذلِكَ مَحْمُودَةٌ.,"Effect equity to whomsoever it is due, whether near you or far from you. In this matter, you should be enduring and watchful even though it may involve your relatives and favorites. Keep in view the reward of that which appears burdensome on you because its reward is surely handsome."
وَإِنْ ظَنتِ الرعِيةُ بِكَ حَيْفاً، فَأَصْحِرْ لَهُمْ بِعُذْرِكَ، وَاعْدِلْ عَنكَ ظُنُونَهُمْ بِإِصْحَارِكَ، فَإِن فِي ذلِكَ [رِيَاضَةً مِنْكَ لِنَفْسِكَ، وَرِفْقاً بِرَعِيتِكَ، وَ ]إِعْذَاراً تَبْلُغُ فِيه حَاجَتَكَ مِنْ تَقْوِيمِهِمْ عَلَى الْحَق.,"If the subjects suspect you of high-handedness, explain to them your status publicly and remove their suspicion with such an explanation because this will mean an exercise for your soul and a consideration for the subjects while this explanation will secure your aim of keeping them firm in the truth."
وَلاَ تَدْفَعَن صُلْحاً دَعَاكَ إِلَيْهِ عَدُو كَ لله فِيهِ رِضىً، فإِن فِي الصلْحِ دَعَةًلِجُنُودِكَ، وَرَاحَةً مِنْ هُمُومِكَ، وأَمْناً لِبِلاَدِكَ.,"Do not reject peace to which your enemy may invite you and wherein there is the pleasure of Allah because peace brings rest to your army, relief from your worries and safety for your country."
وَلَكِنِ الْحَذَرَ كُل الْحَذَرِ مِنْ عَدُوكِ بَعْدَ صُلْحِهِ، فَإِن الْعَدُو رُبمَا قَارَبَ لِيَتَغَفلَ، فَخُذْ بِالْحَزْمِ، وَاتهِمْ فِي ذلِكَ حُسْنَ الظن.,"But after peace there is a great apprehension from the enemy because often the enemy offers peace in order to benefit from your negligence and relaxation. Therefore, be cautious and do not act according to your wishful thinking in this regard."
وَإِنْ عَقَدْتَ بَيْنَكَ وَبَيْنَ عَدُوّ لَكَ عُقْدَةً، أَوْ أَلْبَسْتَهُ مِنْكَ ذِمةً، فَحُطْ عَهْدَكَ بِالْوَفَاءِ.,"If you conclude an agreement between yourself and your enemy or enter into a pledge, fulfil your agreement and carry out your pledge faithfully."
وَارْعَ ذِمتَكَ بِالامَانَةِ، وَاجْعَلْ نَفْسَكَ جُنةً دُونَ مَا أَعْطَيْتَ، فَإِنهُ لَيْسَ مِنْ فَرَائِضِ اللهِ عزوجلّ شَيْءٌ الناسُ أَشد عَلَيْهِ اجْتماعاً، مَعَ تَفْرِيقِ أَهْوَائِهِمْ، وَتَشْتِيتِ آرَائِهِمْ، مِنَ تَعْظيمِ الْوَفَاءِ بِالْعُهُودِ.,"Place yourself as a shield against whatever you have pledged because among the obligations of Allah there is nothing on which people are more strongly united, despite the difference of their ideas and variation of their views, than respect for fulfilling pledges."
وَقَدْ لَزِمَ ذلِكَ الْمُشْرِكُونَ فِيَما بَيْنَهُمْ دُونَ الْمُسْلِمِينَ لِمَا اسْتَوْبَلُوا مِنْ عَوَاقِبِ الْغَدْرِ، فَلاَ تَغْدِرَن بِذِمتِكَ، وَلاَ تَخِيسَن بَعَهْدِكَ، وَلاَ تَخْتِلَن عَدُوكَ، فَإِنهُ لاَ يَجْتَرِىءُ عَلَى اللهِ إِلا جَاهِلٌ شَقِي.,"Besides Muslims, even unbelievers have abided by agreements because they realized the dangers which will come in the wake of the violation thereof. Therefore, do not deceive your enemy because no one can offend Allah save the ignorant and the wicked."
وَقَدْ جَعَلَ اللهُ عَهْدَهُ وَذِمتَهُ أَمْناً أَفْضَاهُ بَيْنَ الْعِبَادِ بِرَحْمَتِهِ، وَحَرِيماًيَسْكُنُونَ إِلَى مَنَعَتِهِ،يَسْتَفِيضُونَ إِلَى جِوَارِهِ، فَلاَ إِدْغَالَ، وَلاَ مُدَالَسَةَ، وَلاَ خِدَاعَ فِيهِ.,"Allah made His agreement and pledged the sign of security which He has spread over His creatures through His mercy and an asylum in which they stay in His protection and seek the benefit of nearness to Him. Hence, there should be no deception, cunning or duplicity in it."
وَلاَ تَعْقِدْ عَقْداً تَجُوزُ فِيهِ الْعِلَلُ، وَلاَ تُعَولَن عَلَى لَحْنِ القَوْل بَعْدَ التأْكِيدِ وَالتوْثِقَةِ.,Do not enter into an agreement which may admit different interpretations and do not change the interpretation of vague words after the conclusion and confirmation (of the agreement).
وَلاَ يَدْعُوَنكَ ضِيقُ أَمْر لَزِمَكَ فِيهِ عَهْدُ اللهِ، إِلَى طَلَبِ انْفِسَاخِهِ بِغَيْرِ الْحَق، فَإن صَبْرَكَ عَلَى ضِيق تَرْجُو انْفِرَاجَهُ وَفَضْلَ عَاقِبَتِهِ، خَيْرٌ مِنْ غَدْر تَخَافُ تَبِعَتَهُ، وَأَنْ تُحِيطَ بِكَ مِنَ اللهِ فِيهِ طَلِبَةٌ، لاَتَسْتَقِيلُ فِيهَا دُنْيَاكَ وَلاَ آخِرَتَكَ.,"If an agreement of Allah involves you in hardship, do not seek its repudiation without justification because the bearing of hardships through which you expect relief and a handsome result is better than a violation the consequence of which you fear, and that you fear you will be called upon by Allah to account for it and you will not be able to seek forgiveness for it in this world or in the next."
إِياكَ وَالدمَاءَ وَسَفْكَهَا بِغَيْرِ حِلهَا، فَإِنهُ لَيْسَ شَيْءٌ أَدْعَى لِنِقْمَة، وَلاَ أَعْظَمَ لِتَبِعَة، وَلاَ أَحْرَى بِزَوَالِ نِعْمَة، وَانْقِطَاعِ مُدة، مِنْ سَفْكِ الدمَاءِ بِغَيْرِ حَقهَا.,You should avoid shedding blood without justification because nothing invites the Divine retribution or is greater in (evil) consequences and more effective in the decline of prosperity and cutting short of life more than the shedding of blood without a justification.
وَاللهُ سُبْحَانَهُ مُبْتَدِىءٌ بِالْحُكْمِ بَيْنَ الْعِبَادِ، فِيَما تَسَافَكُوا مِنَ الدمَاءِ يَوْمَ الْقِيَامةِ.,"On the Day of Judgement, Allah, the Glorified One, will commence giving His judgement among the people with regard to the cases of bloodshed committed by them."
فَلاَ تُقَويَن سُلْطَانَكَ بِسَفْكِ دَم حَرَام، فَإِن ذلِكَ مِما يُضْعِفُهُ وَيُوهِنُهُ، بَلْ يُزيِلُهُ وَيَنْقُلُهُ.,"Do not, therefore, strengthen your authority by shedding prohibited blood because this will weaken and lower authority. It moreover destroys it and shifts it elsewhere."
وَلاَ عُذْرَ لَكَ عِنْدَ اللهِ وَلاَ عِنْدِي فِي قَتْلِ الْعَمدِ، لان فِيهِ قَوَدَ الْبَدَنِ.,You cannot offer any excuse before Allah or before me for any wilful killing because there must be the question of revenge in it.
وَإِنِ ابْتُلِيتَ بِخَطَإ وَأَفْرَطَ عَلَيْكَ سَوْطُكَ [أَوْ سَيْفُكَ] أَوْ يَدُكَ بِعُقُوبَة، فَإِن فِي الْوَكْزَةِ فَمَا فَوْقَهَا مَقْتَلَةً، فَلاَ تَطْمَحَن بِكَ نَخْوَةُ سُلْطَانِكَ عَنْ أَنْ تُؤَديَ إِلَى أَوْلِيَاءِ الْمَقْتُول حَقهُمْ.,"If you are involved in it be error and you exceed in the use of your whip or sword or are harsh in inflicting punishment, as sometimes even a blow by the fist or a smaller stroke causes death, then the pride in your authority should not prevent you from paying the blood money to the survivors of the killed person."
وَإِياكَ وَالاعْجَابَ بِنَفْسِكَ، وَالثقَةَ بِمَا يُعْجِبُكَ مِنْهَا، وَحُب الاطْرَاءِ، فَإِن ذلِكَ مِنْ أَوْثَقِ فُرَصِ الشيْطَانِ فِي نَفْسِهِ، لِـيَمْحَقَ مَا يَكُونُ مِنْ إِحْسَانِ الْـمُحْسِنِينَ.,You should avoid self-admiration. Rely in what appears to be good on yourself. Do not have any affinity for any exaggerated praise; it is one of the most reliable opportunities for Satan to obliterate the good deeds of the virtuous.
وَإِياكَ وَالْمَن عَلَى رَعِيتِكَ بِإِحْسَانِكَ، أَوِ التزَيدَ فِيَما كَانَ مِنْ فِعْلِكَ، أَوْ أَنْ تَعِدَهُمْ فَتُتْبِعَ مَوْعِدَكَ بِخُلْفِكَ، فَإِن الْمَن يُبْطِلُ الاحْسَانَ.,Avoid demonstrating (the weight of) your obligation to your subjects for having done good to them or praising your own actions or making promises then breaking them. Demonstrating such an obligation destroys goodness.
وَالتزَيدَ يَذْهَبُ بِنُورِ الْحَق، وَالخُلْفَ يُوجِبُ الْمَقْتَ عِنْدَاللهِ وَالناسِ، قَالَ اللهُ سبحانه: (كَبُرَ مَقْتاً عِنْدَ اللهِ أَنْ تَقُولُوا مَا لاَ تَفْعَلُونَ).,"Self-praise takes away the light of truth. Breaking promises earns the hatred of Allah and of the people. Allah, the Glorified One, says the following: “Most hateful to Allah is that you say what you do not do” (Holy Quran, 61: 3)."
[و] إياكَ وَالْعَجَلَةَ بِالامُورِ قَبْلَ أَوَانِهَا، أَوِ التسَاقُطَ فِيهَا عِنْدَ إِمْكَانِهَا، أَوِ اللجَاجَةَ فِيهَا إِذا تَنَكرَتْ، أَوِ الْوَهْنَ عَنْهَا إذَا اسْتَوْضَحَتْ، فَضَعْ كُل أَمْر مَوْضِعَهُ، وَأَوْقِعْ كُل عَمَل مَوْقِعَهُ.,"Avoid haste in matters before their time. Slowness till their proper time, insistence on them when the propriety of action is not known or weakens when it becomes clear is preferable. Assign to every matter its proper place and do every job at its appropriate time."
وَإياكَ وَالاْسْتِئْثَارَ بِمَا الناسُ فِيهِ أُسْوَةٌ، وَالتغَابِيَ عَما تُعْنَى بِهِ مِما قَدْ وَضَحَ لِلْعُيُونِ، فَإِنهُ مَأْخُوذٌ مِنْكَ لِغَيْرِكَ.,"Do not appropriate to yourself that in which the people have an equal share, nor should you be indifferent of matters which have come to light with the excuse that you are accountable for others."
وَعَما قَلَيل تَنْكَشِفُ عَنْكَ أَغْطِيَةُ الامُورِ، وَيُنْتَصَفُ مِنْكَ لِلْمَظْلُومِ.,"Shortly, the curtains of all matters will be raised from your vision and you will be required to render redress to the oppressed."
امْلِكْ حَمِيةَ أَنْفِكَ، وَسَوْرَةَ حَدكَ، وَسَطْوَةَ يَدِكَ، وَغَرْبَ لِسَانِكَ، وَاحْتَرِسْ مِنْ كُل ذلِكَ بِكَف الْبَادِرَةِ، وَتَأْخِيرِ السطْوَةِ، حَتى يَسْكُنَ غَضَبُكَ فَتَمْلِكَ الاْخْتِيَارَ، وَلَنْ تَحْكُمْ ذلِكَ مِنْ نَفْسِكَ حَتى تُكْثِرَ هُمُومَكَ بِذِكْرِ الْمَعَادِ إِلَى رَبكَ.,"Have control over (your) sense of prestige. Beware of any outburst of anger, the might of your arm and the sharpness of your tongue. Guard yourself against all these by avoiding haste and by delaying severe measures till your anger subsides and till you gain your self-control. You cannot withhold yourself from this unless you bear in mind that you have to return to Allah."
وَالْوَاجِبُ عَلَيْكَ أَنْ تَتَذَكرَ مَا مَضَى لِمَنْ تَقَدمَكَ: مِنْ حُكُومَة عَادِلَة، أَوْ سُنة فَاضِلَة، أَوْ أَثَر عَنْ نَبِينَا(صلى الله عليه وآله) أَوْفَرِيضَة فِي كِتَابِ اللهِ.,"It is necessary for you to recall how matters went with those who preceded you, be it those of a government, or a great tradition, or a precedent of our Prophet, or the obligatory commands contained in the Book of Allah."
فَتَقْتَدِيَ بِمَا شَاهَدْتَ مِما عَمِلْنَا بِهِ فِيهَا، وَتَجْتَهِدَ لِنَفْسِكَ فِي اتبَاعِ مَا عَهِدْتُ إِلَيْكَ فِي عهْدِي هذَا.,You should follow them as you have seen us acting upon them and should exert yourself in following what I have enjoined you to follow in this document wherein I have exhausted my pleas to you.
عِنْدَ تَسَرعِ نَفْسِكَ إِلَى هَوَاهَا، فَلَنْ يَعْصِمَ مِنَ السوءِ وَلاَ يُوَفقَ لِلْخَيْرِ إلا اللهُ تَعَالى.,"If your heart advances towards its passions, you may have no plea in its support."
وَأَنَا أَسْأَلُ اللهَ بِسَعَةِ رَحْمَتِهِ، وَعَظِيمِ قُدْرَتِهِ عَلَى إِعْطَاءِ كُل رَغْبَة، أَنْ يُوَفقَنِي وَإِياكَ لِمَا فيهِ رِضَاهُ مِنَ الاقَامَةِ عَلَى الْعُذْرِ الْوَاضِحِ إِلَيْهِ وَإِلَى خَلْقِهِ، مَعَ حُسْنِ الثنَاءِ فِي الْعِبَادِ، وَجَمِيلِ الاثَرِ فِي الْبَلاَدِ، وَتَمَامِ النعْمَةِ، وَتَضْعِيفِ الْكَرَامَةِ، وَأَنْ يَخْتِمَ لِي وَلَكَ بالسعَادَةِ وَالشهَادَةِ.,"I ask Allah through the extent of His mercy and the greatness of His power of giving to grant me a good inclination, that He may prompt me and you own selves to present a clear plea before Him and before His creatures in a manner that may attract His pleasure along with handsome praise among the people, good effect in the country, an increase in prosperity and a heightening of honor, and that He may allow me and you own selves to die a death of virtue and martyrdom."
إِنا إِلَيْهِ رَاغِبُونَ، وَالسلاَمُ عَلَى رَسُولِ اللهِ كثيراً.,"Surely, we have to return to Him. Peace be on the Messenger of Allah, and that is the end of the matter."
ومن كتاب كتبه(عليه السلام)إلى طلحة والزبير، مع عمران بن الحصين الخزاعي,To Talhah and az-Zubayr (through Imran ibn al-Hussain al- Khuza’i1).
وقد ذكره أبو جعفر الاسكافي في كتاب المقامات:,Abu Jafar al-Iskafi has mentioned this in his “Kitab al- Maqamat on the excellent qualities (manaqib) of Imam Ali ibn Abu Talib (t):
أَما بَعْدُ، فَقَدْ عَلِمْتُما، وَإِنْ كَتَمْتُما، أَني لَمْ أُرِدِ الناسَ حَتى أَرَادُونِي، وَلَمْ أُبَايِعْهُمْ حَتى بَايَعُونِي.,"You both know, though you conceal it, that I did not approach the people before they approached me, and I did not ask them to swear the oath of allegiance to me till they themselves swore the oath of allegiance to me."
وَإِنكُمَا مِمنْ أَرَادَنِي وَبَايَعَنِي، وَإِن العَامةَ لَمْ تُبَايِعْنِي لِسُلْطَان غَاصِب، وَلاَ لِعَرَض حَاضِر.,You both were among those who approached me and swore the oath of allegiance to me. Certainly the common people did not swear the oath of allegiance under any force or for any money given to them.
فَإِنْ كُنْتُما بَايَعْتُمانِي طَائِعَيْنِ، فارْجِعَا وَتُوبَا إِلَى اللهِ مِنْ قَرِيب، وَإِنْ كُنْتُما بَايَعْتُمانِي كَارِهَيْنِ، فَقَدْ جَعَلْتُما لِي عَلَيْكُمَا السبِيلَ بِإِظْهَارِكُمَا الطاعَةَ، وَإِسْرَارِكُمَا الْمَعْصِيَةَ، وَلَعَمْرِي مَا كُنْتُما بِأَحَق الْمُهَاجِرِينَ بِالتقِيةِ وَالْكِتْمانِ.,"If you two swore allegiance to me obediently, come back and offer repentance to Allah soon. But if you swore allegiance to me reluctantly, you have certainly given me cause for action by showing your obedience and concealing your disobedience By my life, you were not more entitled than other Muhajirun to conceal and hide the matter."
وَإِن دَفْعَكُمَا هذَا الامْرَ مِنْ قَبْلِ أَنْ تَدْخُلاَ فِيهِ، كَانَ أَوْسَعَ عَلَيْكُمَا مِنْ خُرُوجِكُمَا مِنْهُ، بَعْدَ إِقْرَارِكُمَا بِهِ.,Your refusal to swear the oath of allegiance before actually doing so would have been easier than getting out of it after having already accepted it.
وَقَدْ زَعَمْتُما أَني قَتَلْتُ عُثْمانَ، فَبَيْنِي وَبَيْنَكُمَا مَنْ تَخَلفَ عَني وَعَنْكُمَا مِنْ أَهْلِ الْمَدِينَةِ، ثُم يُلْزَمُ كُل امْرِىء بَقَدْرِ مَا احْتَمَلَ.,You have indicated that I killed Othman; then let someone from among the people of Medina who supported neither me nor you decide the matter between me and yourself. One of us shall face(the command of law) according to (one’s) involvement.
فَارْجِعَا أَيهَا الشيْخَانِ عَنْ رَأْيِكُمَا، فَإِن الاْنَ أَعْظَمَ أَمْرِكُمَا الْعَارُ، مِنْ قَبْلِ أَنْ يَجْتَمِعَ الْعَارُ وَالنارُ،السلاَمُ.,"You should give up your way now, when the great question before you is only one of shame, before you face the question of shame coupled with the fire of Hell, and that is the end of the matter."
ومن كتاب له (عليه السلام)إلى معاوية,To Mu’awiyah
أَما بَعْدُ، فَإِن اللهَ سُبْحَانَهُ [قَدْ] جَعَلَ الدنْيَا لِمَا بَعْدَهَا، وَابْتَلَى فِيهَا أَهْلَهَا، لِيَعْلَمَ أَيهُمْ أَحْسَنُ عَمَلاً.,"Allah, the Glorified One, has made this world for what is to come, for the Hereafter, putting its inhabitants to trial as to which of you is good in deeds."
وَلَسْنَا لِلدنْيَا خُلِقْنَا، وَلاَ بِالسعْيِ فِيهَا أُمِرْنَا، وَإِنمَا وُضِعْنَا فِيها لِنُبْتَلَى بِهَا، وَقَدِ ابْتَلاَنِي [اللهُ] بِكَ وَابْتَلاَكَ بِي: فَجَعَلَ أَحَدَنَا حُجةً عَلَى الاْخَرِ.,"We have not been created for this world, nor ordered to strive for it. We have been made to stay in it to stand the trial therein. So, Allah has tried me by you and tried you by me. He has, therefore, made each of us a plea for the other."
فَعَدَوْتَ عَلَى طَلَبِ الدنْيَا بَتَأْوِيلِ الْقُرْآنِ، فَطَلَبْتَنِي بِمَا لَمْ تَجْنِ يَدِي وَلاَ لِسَانِي، وَعَصَيْتَهُ أَنْتَ وأَهْلُ الشامِ بِي، وَأَلبَ عَالِمُكُمْ جَاهِلَكُمْ، وَقَائِمُكُمْ قَاعِدَكُمْ.,"Now, you have leapt on the world by a wrong interpretation of the Holy Quran and wanted me to account for what neither my hand nor tongue was responsible, yet you and the Syrians put the blame on me and your scholar incited against me the ignorant and one who is sitting incited the one who is standing."
فَاتقِ اللهَ فِي نَفْسِكَ، وَنَازِعِ الشيْطَانَ قِيَادَكَ، وَاصْرِفْ إِلَى الاْخِرَةِ وَجْهَكَ، فَهِيَ طَرِيقُنَا وَطَرِيقُكَ.,You should fear Allah with regard to your soul and not allow Satan to lead you. Turn your face towards the next world because that is our path and yours.
وَاحْذَرْ أَنْ يُصِيبَكَ اللهُ مِنْهُ بِعَاجِلِ قَارِعَة تَمَس الاصْلَ، وَتَقْطَعُ الدابِرَ، فَإِني أُولِي لَكَ بِاللهِ أَلِيةً غَيْرَ فَاجِرَة، لَئِنْ جَمَعَتْنِي وَإِياكَ جَوَامِعُ الاقْدَارِ لاَ أَزَالُ بِبَاحَتِكَ(حَتى يَحْكُمَ اللهُ بَيْنَنَا وَهُوَ خَيْرُ الْحَاكِمِينَ),"Fear lest Allah should entangle you in any sudden affliction which may destroy the root as well as cut away the branches. I swear to you by Allah an oath which will not be broken that if destiny brings me and you together, I shall steadfastly hold before you:“Till Allah judges between us and He is the Best of the judges” (Holy Quran, 7: 87)."
ومن كلام وصىّ به شريح بن هانىء لما جعله على مقدمته إلى الشام:,"When Imam Ali Ibn Abu TalibPlaced Shurayh Ibn Hani (al-Madhhaji) at the Head of the Vanguard Preceding Towards Syria, He Issued this Document of Instruction to Him."
اتقِ اللهَ فِي كُل صَبَاح وَمَسَاء، وَخَفْ عَلَى نَفْسِكَ الدنْيَا الْغَرُورَ، وَلاَ تَأْمَنْهَا عَلَى حَال، وَاعْلَمْ أَنكَ إِنْ لَمْ تَرْدَعْ نَفْسَكَ عَنْ كَثِير مِما تُحِب، مَخَافَةَ مَكْرُوهِهِ، سَمَتْ بِكَ الاهْوَاءُ إِلَى كَثِير مِنَ الضرَرِ.,"Fear Allah every morning and evening and remain apprehensive about yourself with regard to this deceitful world, and do not regard it as safe in any case. Be informed that if, for fear of some evil, you do not refrain from things which you love, passions will then fling you into a lot of harm."
فَكُنْ لِنَفْسِكَ مَانِعاً رَادِعاً، وَلِنَزْوَتِكَ عِنْدَ الْحَفِيظَةِ وَاقِماً قَامِعاً.,"Therefore, refrain for your own soul and be your own protector against your anger; suppress and kill it."
ومن كتاب له (عليه السلام)إلى أهل الكوفةعند مسيره من المدينة إلى البصرة,To the People of Kufa When He Marched from Medina to Basra
أَما بَعْدُ، فَإِني خَرَجْتُ مِنْ حَيي هذَا: إِما ظَالِماً، وَإِما مَظْلُوماً، وَإِما بَاغِياً، وَإِما مَبْغِيّاً عَلَيْهِ.,"I have come out of my city either as an oppressor or as an oppressed person, either as a rebel or as the one against whom rebellion has been committed."
وَأنا أُذَكرُ اللهِ مَنْ بَلَغَهُ كِتَابِي هذَا لَما نَفَرَ إِلَى، فَإِنْ كُنْتُ مُحْسِناً أعَانَنِي، وَإِنْ كُنْتُ مُسْيئاً استَعْتَبَنِي.,"In any case, whomsoever this letter of mine reaches, I appeal to him in the name of Allah that he should come to me, and if I am in the right, he should help me; but if I am wrong, then he should try to get me to the right according to his view."
ومن كتاب كتبه(عليه السلام)إلى أهل الامصار يقتصّ فيه ما جرى بينه وبين أهل صفين.,Written to the People of Various Localities Describing What Took Place Between Him and the People of Siffin.
وَكَانَ بَدْءُ أَمْرِنَا أَنا الْتَقَيْنَا وَالْقَوْمُ مِنْ أَهْلِ الشامِ، وَالظاهِرُ أَن رَبنَا وَاحِدٌ، وَنَبِينَا وَاحِدٌ، وَدَعْوَتَنَا فِي الاسْلاَمِ وَاحِدَةٌ.,It all began thus: We and the Syrians met in an encounter although we believe in one and the same God and follow the same Prophetand our message in Islam is the same.
لاَ نَسْتَزِيدُهُمْ فِي الايمَانِ باللهِ وَالتصْدِيقِ بِرَسُولِهِ(صلى الله عليه وآله)، وَلاَ يَسْتَزِيدُونَنَا، الامْرُ وَاحِدٌ، إِلا مَا اخْتَلَفْنَا فِيهِ مِنْ دَمِ عُثْمانَ، وَنَحْنُ مِنْهُ بَرَاءٌ!,"We did not want them to add anything to the belief in Allah or to acknowledging His Messenger, nor did they want us to add any such things. In fact, there was a complete unity except that we differed on the question of shedding Othman’s blood although we were not involved in it."
فَقُلْنَا: تَعَالَوْا نُدَاوِ مَا لاَ يُدْرَكُ الْيَوْمَ بِإِطْفَاءِ النائِرَةِ، وَتَسْكِينِ الْعَامةِ، حَتى يَشْتَد الامْرُ وَيَسْتَجْمِعَ، فَنَقْوَى عَلَى وَضْعِ الْحَق مَوَاضِعَهُ.,We suggested to them to appease the situation by calming the temporary irritation and pacifying the people till matters settled down and stabilized when we would gain strength to put matters right.
فَقَالُوا: بَلْ نُدَاوِيهِ بِالْمُكَابَرَةِ!,"They, however, said that they would settle it by war."
فَأَبَوْا حَتى جَنَحَتِ الْحَرْبُ وَرَكَدَتْ، وَوَقَدَتْ نِيرَانُهَا وَحَمِشَتْ.,"Thus, they refused our offer and consequently war spread its wings and came to stay."
فَلَما ضَرسَتْنَا وَإِياهُمْ، وَوَضَعَتْ مَخَالِبَهَا فِينَا وَفِيهِمْ، أَجَابُوا عِنْدَ ذلِكَ إِلَى الذي دَعَوْنَاهُمْ إِلَيْهِ، فَأَجَبْنَاهُمْ إِلَى مَا دَعَوْا، وَسَارَعْنَاهُمْ إِلَى مَا طَلَبُوا، حَتى اسْتَبَانَتْ عَلَيْهِمُ الْحُجةُ، وَانْقَطَعَتْ مِنْهُمُ الْمَعْذِرَةُ.,"Its flames rose and gained momentum. Once the war had bitten us as well as them and pierced its talons into us as well as into them, they accepted what we had proposed to them. So, we agreed to what they suggested and hastened to meet their request. In this way, the plea became clear to them and no excuse was left to them."
فَمَنْ تَم عَلَى ذلِكَ مِنْهُمْ فَهُوَ الذِي أَنْقَذَهُ اللهُ مِنَ الْهَلَكَةِ، وَمَنْ لَج وَتَمَادَى فَهُوَ الراكِسُ الذِي رَانَ اللهُ عَلَى قَلْبِهِ، وَصَارَتْ دَائِرَةُ السوْءِ عَلَى رَأْسِهِ.,"Now, whoever among them adheres to this will be saved by Allah from ruin, and whoever shows obstinacy and insistence (on wrong) is the opposite: one whose heart has been blinded by Allah and evils will surround his head."
ومن كتاب له (عليه السلام)إلى الاسود بن قُطْبَةَ صاحب جند حُلوان,"To al-Aswad ibn Qutbah, Governor of Hulwan"
أَما بَعْدُ، فإِن الْوَالِيَ إِذَا اخْتَلَفَ هَوَاهُ مَنَعَهُ ذلِكَ كَثِيراً مِنَ الْعَدْلِ، فَلْيَكُنْ أَمْرُ الناسِ عِنْدَكَ فِي الْحَق سَوَاءً، فَإِنهُ لَيْسَ فِي الْجَوْرِ عِوَضٌ مِنَ الْعَدْلِ.,"If the actions of a governor follow the passions, his justice will be greatly hampered. All people should be equal in their rights before you because injustice cannot substitute justice."
فَاجْتَنِبْ مَا تُنْكِرُ أَمْثَالَهُ، وَابْتَذِلْ نَفْسَكَ فِيَما افْتَرَضَ اللهُ عَلَيْكَ، رَاجِياً ثوَابَهُ، وَمُتَخَوفاً عِقَابَهُ.,"Avoid that thing the like of which you will not like for your own self. Exert yourself in what Allah has made obligatory on you, hoping for His reward and fearing His chastisement."
وَاعْلَمْ أَن الدنْيَا دَارُ بَلِية لَمْ يَفْرُغْ صَاحِبُهَا قَط فِيهَا سَاعَةً إِلا كَانَتْ فَرْغَتُهُ عَلَيْهِ حَسْرَةً يَوْمَ الْقِيَامَةِ،أَنهُ لَنْ يُغْنِيَكَ عَنِ الْحَق شَيْءٌ أَبَداً.,Be informed that this world is a place of trial. Whoever here wastes any hour of his time will repent it on the Day of Judgement and nothing can ever make you too satisfied as not to need righteousness.
وَمِنَ الْحَق عَلَيْكَ حِفْظُ نَفْسِكَ، وَالاْحْتسَابُ عَلَى الرعِيةِ بِجُهْدِكَ، فَإِن الذِي يَصِلُ إِلَيْكَ مِنْ ذلِكَ أَفْضَلُ مِنَ الذِي يَصِلُ بِكَ، وَالسلاَمُ.,"One of your obligations is that you should protect yourself (from sins) and look after the subjects your best. The benefit that will come to you from this will be greater than that which will accrue (to people) through you, and that is the end of the matter."
ومن كتاب له (عليه السلام)إلى العمال الذين يطأ عمَلَهُمْ الجيشُ,To the Officers Through Whose Jurisdictions the Army
مِنْ عَبْدِ اللهِ عَلِي أَمِيرِالْمُؤمِنِينَ إِلَى مَنْ مَر بِهِ الْجَيْشُ مِنْ جُبَاةِ الْخَرَاجِ وَعُمالِ الْبِلاَدِ.,"Passes From the servant of Allah, Ali ibn Abu Talib, to all the collectors of revenue and officers of the realm through whose area the army passes."
مِنْ كَف الاذَى، وَصَرْفِ الشذَى.,that they should avoid assault and shun harm.
وَأَنَا أَبْرَأُ إِلَيْكُمْ وَإِلَى ذِمتِكُمْ مِنْ مَعَرةِ الْجَيْشِ، إِلا مِنْ جَوْعَةِ الْمُضْطَر، لاَ يَجِدُ عَنْهَا مَذْهَباً إلَى شِبَعِهِ.,I hold myself clear before you and those (unbelievers) who are under your protection from any annoyance committed by the army except when one is compelled by hunger and there is no other way to satisfy it.
فَنَكلُوا مَنْ تَنَاوَلَ مِنْهُمْ [شَيْئاً] ظُلْماً عَنْ ظُلْمِهِمْ، وَكُفوا أَيْدِيَ سُفَهَائِكُمْ عَنْ مُضَادتِهِمْ، وَالتعَرضِ لَهُمْ فِيما اسْتَثْنَيْنَاهُ مِنْهُمْ.,"If anyone of them takes anything by force, you should punish him. None of you should be foolish enough to obstruct them or intervene in matters which we have allowed them by way of exception."
وَأَنَا بَيْنَ أَظْهُرِ الْجَيْشِ، فَارْفَعُوا إِلَي مَظَالِمَكُمْ، وَمَا عَرَاكُمْ مِما يَغْلِبُكُمْ مِنْ أَمْرِهِمْ، وَلاَ تُطِيقُونَ دَفْعَهُ إِلا بِاللهِ وَبِي، أُغَيرْهُ بِمَعُونَةِ اللهِ، إِنْ شَاءَ اللهُ.,"I myself am within the army. So, refer to me their high-handedness and any hardship which is caused by them and which you cannot avert except through Allah and through myself. I shall then avert it with the help of Allah, if He so wills."
ومن كتاب له (عليه السلام)إلى كميل بن زياد النخعي:وهو عامله على هيت، يُنكر عليه تركه دفع من يجتاز به من جيش العدو طالباً الغارة,"To Kumayl ibn Ziyad an-Nakh’i, Governor of Hit, Expressing Displeasure with His Inability to Prevent the Enemy Forces That Passed Through His Area from Marauding"
أَما بَعْدُ، فَإِن تَضْيِيعَ الْمَرْءِ مَا وُليَ، وَتَكَلفَهُ مَا كُفِيَ، لَعَجْزٌ حَاضِرٌ، وَرَأْيٌ مُتَبرٌ، وَإِن تَعَاطِيَكَ الْغَارَةَ عَلَى أَهْلِ قِرْقِيسِيَا، وَتَعْطِيلَكَ مَسَالِحَكَ التي وَليْنَاكَ ـ لَيْسَ بِهَا مَنْ يَمْنعُهَا، وَلاَ يَرُد الْجَيْشَ عَنْهَا ـ لَرَأْيٌ شَعَاعٌ.,"The negligence by a man of what he has been made responsible for, and the doing of what is to be done by others, is a manifest weakness and a ruinous sight. Certainly, your advance on the people of Qarqisiya and your abandonment of the forces over which we had appointed you, without anyone to protect them or to repulse the enemy force, are signs of a shattered mentality."
فَقَدْ صِرْتَ جِسرْاً لِمَنْ أَرَادَ الْغَارَةَ مِنْ أَعْدَائِكَ عَلَى أَوْلِيَائِكَ، غَيْرَ شَدِيدِ الْمَنْكِبِ، وَلاَ مَهِيبِ الْجَانِبِ، وَلاَ سَاد ثُغْرَةً، وَلاَ كَاسر لِعَدُوّ شَوْكَةً، وَلاَ مُغْن عَنْ أَهْلِ مِصْرِهِ، وَلاَ مُجْز عَنْ أَميِرِهِ.,"In this way, you served like a bridge for the enemy who came marauding on your allies while your arms were weak. You had no force around you. You could not prevent the enemy from advancing. You could not break its might. You could not defend the people of your area and you could not carry out functions on behalf of your Imam."
ومن كتاب كتبه(عليه السلام)إلى أهل مصرمع مالك الاشتر لما ولاّه إمارَتَها.,To the People of Egypt Sent Through Malik al-Ashtar When He Was Made Governor.
أَما بَعْدُ، فَإِن اللهَ سُبْحَانَهُ بَعَثَ مُحَمداً(صلى الله عليه وآله) نَذِيراً لِلْعَالَمِينَ، وَمُهَيْمِناً عَلَى الْمُرْسَلِينَ.,"Allah, the Glorified One, deputed Muhammadas a warner for all the worlds and a witness for all the prophets."
فلما مَضى(صلى الله عليه وآله) تنَازَعَ الْمُسْلِمُونَ الامْرَ مِنْ بَعْدِهِ، فَوَاللهِ مَا كَانَ يُلْقَى فِي رُوعِي، وَلاَ يَخْطُرُ بِبَالِي، أَن الْعَرَبَ تُزْعِجُ هذَا الامْرَ مِنْ بَعْدِهِ(صلى الله عليه وآله) عَنْ أَهْلِ بَيْتِهِ، وَلاَ أَنهُمْ مُنَحوهُ عَني مِنْ بَعْدِهِ!,"When the Prophetexpired, the Muslims quarrelled about power after him. By Allah, it never occurred to me and I never imagined that after the Prophetthe Arabs would snatch away the caliphate from his Ahlul-Bayt, nor that they would take it away from me after him."
فَمَا رَاعَنِي إِلا انْثِيَالُ الناسِ عَلَى فُلاَن يُبَايِعُونَهُ.,but I suddenly noticed how people surrounded the man to swear the oath of allegiance to him.
فَأَمْسَكْتُ يَدِيحَتى رَأيْتُ رَاجِعَةَ الناسِ قَدْ رَجَعَتْ عَنِ الاسْلاَمِ، يَدْعُونَ إِلَى مَحْقِ دِينِ مُحَمد(صلى الله عليه وآله).,"therefore, withheld my hand till I saw that many people were reverting from Islam and trying to destroy the religion of Muhammad."
فَخَشِيتُ إِنْ لَمْ أَنْصُرِ الاسْلاَمَ أَهْلَهُ أَنْ أَرَى فِيهِ ثَلْماً أَوْ هَدْماً، تَكُونُ الْمُصِيبَةُ بِهِ عَلَي أَعْظَمَ مِنْ فَوْتِ وِلاَيَتِكُمُ التِي إِنمَا هِيَ مَتَاعُ أَيام قَلاَئِلَ، يَزُولُ مِنْهَا مَا كَانَ، كَمَا يَزُولُ السرَابُ، أَوْ كَمَا يَتَقَشعُ السحَابُ.,"I then feared that if I did not protect Islam and its people, and if there occurred in it a breach or destruction, it would mean a greater blow to me than the loss of power over you which was, in any case, to last for a few days of which everything would pass away as the mirage passes away, or as the cloud scuds away."
فَنَهَضْتُ فِي تِلْكَ الاحْدَاثِ حَتى زَاحَ الْبَاطِلُ وَزَهَقَ، وَاطْمَأَن الدينُ وَتَنَهْنَهَ.,"Therefore, in these eventualities, I rose till wrong was destroyed and disappeared and religion attained peace and safety."
ومن هذا الكتاب: إِني وَاللهِ لَوْ لَقِيتُهُمْ وَاحِداً وَهُمْ طِلاَعُ الارْضِ كُلهَا مَا بَالَيْتُ وَلاَ اسْتَوْحَشْتُ، وَإِني مِنْ ضَلاَلِهِمُ الذِي هُمْ فِيهِ وَالْهُدَى الذِي أَنَا عَلَيْهِ لَعَلى بَصِيرَة مِنْ نَفْسِي وَيَقِين مِنْ رَبي.,"An excerpt from the same letter:
By Allah, if I had encountered them alone and they had been so numerous as to fill earth to the brim, I will not have worried or become perplexed. I am clear in myself and possess conviction from Allah about their misguidance and my guidance."
وَإِني إِلَى لِقَاءِ اللهِ لَمُشْتَاقٌ، وَلِحُسْنِ ثَوَابِهِ لَمُنْتَظِرٌ رَاج، وَلكِننِي آسَى أَنْ يَلِيَ [أَمْرَ]هذِهِ الامةِ سُفَهَاؤُهَا وَفُجارُهَا.,I am hopeful and expectant that I will meet Allah and get His good reward. But I am worried that foolish and wicked people will control the affairs of the entire community.
فَيَتخِذُوا مَالَ اللهِ دُوَلاً، وَعِبَادَهُ خَوَلاً، وَالصالِحِينَ حَرْباً، وَالْفَاسِقِينَ حِزْباً.,The result: They will grab the funds of Allah as their own property and make His people slaves fight with the virtuous and ally with the sinful.
فَإِن مِنْهُمُ الذِي قَدْ شَرِبَ فِيكُمُ الْحَرَامَ، وَجُلِدَ حَدّاً فِي الاسْلاَمِ، وَإِن مِنْهُمْ مَنْ لَمْ يُسْلِمْ حَتى رُضِخَتْ لَهُ عَلَى الاسْلاَمِ الرضَائِخُ.,"Indeed, there is among them whoever drank (wine) unlawfully and was whipped by way of punishment fixed by Islam and there is whoever did not accept Islam till he had secured financial gain through it."
فَلَوْلاَ ذلِكَ مَا أَكْثَرْتُ تَأْلِيبَكُمْ وَتَأنِيبَكُمْ، وَجَمْعَكُمْ وَتَحْرِيضَكُمْ، وَلَتَرَكْتُكُمْ إِذْ أَبَيْتُمْ وَوَنَيْتُمْ.,"If this had not been so, I would not have emphasized gathering you, reprimanding you, mobilizing you and urging you (for jihad), but if you refuse and show weakness, I will leave you."
أَلاَ تَرَوْنَ إِلَى أَطْرَافِكُمْ قَدِ انْتَقَصَتْ، وَإِلَى أَمْصَارِكُمْ قَدِ افْتُتِحَتْ، وَإِلَى مَمَالِكِكُمْ تُزْوَى، وَإِلَى بِلاَدِكُمْ تُغْزَى!,"Do you not see that the boundaries of your cities have diminished, your populated areas have been conquered, your possessions have been snatched away and your cities and lands have been assaulted?"
انْفِرُوا ـ رَحِمَكُمُ اللهُ ـ إِلَى قِتَالِ عَدُوكُمْ، وَلاَ تَثاقلُوا إِلَى الارْضِ فَتُقِروا بِالْخَسْفِ، وَتَبُوؤُوا بِالذل، وَيَكُونَ نَصِيبُكُمُ الاخَس، وَإِن أَخَا الْحَرْبِ الارِقُ، وَمَنْ نَامَ لَمْ يُنَمْ عنْهُ، وَالسلاَمُ.,"May Allah have mercy on you, get up to fight your enemy and do not remain confined to the ground; otherwise, you will face oppression and suffer ignominy and your fate will be the worst. The warrior should be wakeful because if he sleeps, the enemy does not sleep, and that is the end of the matter."
ومن كتاب كتبه(عليه السلام)إلى أبي موسى الاشعري وهو عامله على الكوفة، وقد بلغه عنه تثبيطُه الناسَ عن الخروج إليه لمّا ندبهم لحرب أصحاب الجمل:,"To Abu Musa (‘Abdullah ibn Qays) al-Ash’ari, Governor of Kufa when Imam Ali ibn Abu Taliblearned that he was dissuading the people of Kufa from joining the forces to fight the battle of Jamal when Imam Ali ibn Abu Talibhad called them to fight along with him:"
مِنْ عَبْدِ اللهِ عَلِيّ أَمِيرِالْمُؤْمِنِينَ إِلَى عَبْدِ اللهِ بْنِ قَيْس.,"From the servant of Allah, Ali ibn Abu Talib, to ‘Abdullah ibn Qays:"
أَما بَعْدُ، فَقَدْ بَلَغَنِي عَنْكَ قَوْلٌ هُوَ لَكَ وَعَلَيْكَ، فإذَا قَدِمَ عَلَيْكَ رَسُولي فارْفَعْ ذَيْلَكَ، واشْدُدْ مِئْزَرَكَ، واخْرُجْ مِنْ جُحْرِكَ، وَانْدُبْ مَنْ مَعَكَ، فَإِنْ حَققْتَ فَانْفُذْ، وَإِنْ تَفَشلْتَ فَابْعُدْ!,"I have come to know of words uttered by you which go in your favor as well as against you. So, when my messenger reaches you, prepare yourself and get ready, come out of your den and call upon those who are with you. Then, if you are convinced of the truth, get up. But if you feel cowardly, go away."
وَايْمُ اللهِ لَتُؤْتَيَن حَيْثُ أَنْتَ، وَلاَ تُتْرَكُ حَتى يُخْلَطَ زُبْدُكَ بِخَاثِرِكَ، وَذَائِبُكَ بِجَامِدِكَ، وَحَتى تُعْجَلَ عَنْ قِعْدَتِكَ.,"By Allah, you will be caught wherever you may be and you will not be spared till you are completely upset and everything about you is scattered and till you are shaken from your seat."
وَتَحْذَرَ مِنْ أَمَامِكَ كَحَذَرِكَ مِنْ خَلْفِكَ، وَمَا هِيَ بِالْهُوَيْنَى التِي تَرْجُو، وَلكِنهَا الداهِيةُ الْكُبْرَى، يُرْكَبُ جَمَلُهَا، وَيُذَل صَعْبُهَا، وَيُسَهلُ جَبَلُهَا.,"Then, you will fear from your front as you do from the rear.What you hope for is not a light matter; it is a serious calamity. We have to ride its camels, overcome its difficulties and level its mountains."
فَاعْقِلْ عَقْلَكَ، وَامْلِكْ أَمْرَكَ، وَخُذْ نَصِيبَكَ وَحَظكَ، فَإِنْ كَرِهْتَ فَتَنَح إِلَى غَيْرِ رَحْب وَلاَ فِي نَجَاة، فَبِالْحَرِي لَتُكْفَيَن وَأَنْتَ نَائِم، حَتى لاَ يُقَالَ: أَيْنَ فُلاَنٌ؟ وَاللهِ إِنهُ لَحَق مَعَ مُحِقّ، وَمَا أُبَالِي مَا صَنَعَ الْمُلْحِدُونَ، وَالسلاَمُ.,"Set your mind in order, take a grip on your affairs and acquire your (lot and your) share. If you do not like it, go away to where neither you are welcome nor can you escape. It is better that you be left alone and lie sleeping. Then no one will inquire where is so-and-so. By Allah, this is the case of right with the rightful person, and we do not care what the heretics do, and that is the end of the matter."
ومن كتاب له (عليه السلام)كتبه إلى معاوية، جواباً عن كتاب منه:,Replying to Mu’awiyah:
أَما بَعْدُ، فَإِنا كُنا نَحْنُ وَأَنْتُمْ عَلَى مَا ذَكَرْتَ مِنَ الالْفَةِ وَالْجَمَاعَةِ، فَفَرقَ بيْنَنَا وَبَيْنَكُمْ أَمْسِ أَنا آمَنا وَكَفَرْتُمْ.,"Certainly, we and you were on amicable terms, as you mentioned, but differences arose between us and your own self the other day when we accepted belief (iman)while you rejected it."
وَالْيَوْمَ أَنا اسْتَقَمْنَا وَفُتِنْتُمْ، وَمَا أَسْلَمَ مُسْلِمُكُمْ إِلا كَرْهاً، وَبَعْدَ أَنْ كَانَ أَنْفُ الاسْلاَمِ كُلهُ لِرَسُولِ اللهِ(صلى الله عليه وآله)حرباً.,"Today, the status is that we are steadfast (in our belief) but you are creating mischief. Those of you who accepted Islam did so reluctantly and that, too, took place when all the chief men had accepted Islam and joined the Messenger of Allah (may Allah bless him and his descendants)."
وَذَكَرْتَ أَني قَتَلْتُ طَلْحَةَ وَالزبَيْرَ، وَشَردْتُ بِعَائِشَةَ، وَنَزَلْتُ بَيْنَ الْمِصْرَيْنِ! وَذلِكَ أَمْرٌ غِبْتَ عَنْهُ، فَلاَ عَلَيْكَ، وَلاَ الْعُذْرُ فِيهِ إِلَيْكَ.,"You have stated that I killed Talhah and az-Zubayr, forced Aisha out of her house and adopted residence between the two cities (Kufa and Basra). These matters are none of your concern, nor do they involve anything against you. Therefore, no explanation about them is due to you."
وَذَكَرْتَ أَنكَ زَائِرِي فِي الْمُهَاجِرِينَ وَالانْصَارِ، وَقَدِ انْقَطَعَتِ الْهِجْرَةُ يَوْمَ أُسِرَ أَخُوكَ، فَإِنْ كَانَ فِيكَ عَجَلٌ فَاسْتَرْفِهْ، فَإِني إِنْ أَزُرْكَ فَذلِكَ جَدِيرٌ أَنْ يَكُونَ اللهُ إِنمَا بَعَثَنِي لِلنقْمَةِ مِنْكَ! وَإِنْ تَزُرْنِي فَكَمَا قَالَ أَخُو بَنِي أَسَد:,"You also state that you are coming to me with a party of Muhajirun and Ansar, but hijra came to an end on the day your brother was taken prisoner. If you are in a hurry, then wait a bit as I may come to meet you and that will be more befitting as it will mean that Allah has appointed me to punish you. But if you come to me, it will be just as the poet of Banu Asad said:"
مُسْتَقْبِلِينَ رِيَاحَ الصيْفِ تَضْرِبُهُمْ * بِحَاصِب بَيْنَ أَغْوَار وَجُلْمُودِ وَعِنْدِيَ السيْفُ الذِي أَعْضَضْتُهُ بِجَدكَ وَخَالِكَ وَأَخِيكَ فِي مَقَام وَاحِد.,"“They are advancing against summer winds which are hurling stones on them in the highlands and in the lowlands.”(Remember that) I still have the sword with which I dispatched your grandfather, mother’s brother and brother to one and the same place (Hell)."
وَإِنكَ وَاللهِ مَا عَلِمْتُ الاغْلَفُ الْقَلْبِ، الْمُقارِبُ الْعَقْلِ، وَالاوْلَى أَنْ يُقَالَ لَكَ: إِنكَ رَقِيتَ سُلماً أَطْلَعَكَ مَطْلَعَ سُوء عَلَيْكَ لاَ لَكَ، لانكَ نَشَدْتَ غَيْرَ ضَالتِكَ، وَرَعَيْتَ غَيْرَ سَائِـمَتِكَ، وَطَلَبْتَ أَمْراً لَسْتَ مِنْ أَهْلِهِ وَلاَ فِي مَعْدِنِهِ.,"By Allah, I know what you are! Your heart is sheathed and your intelligence is weak. It is better to say that you have ascended to where you view a bad scene which is against you, not in your favor, because you are searching a thing lost by someone else, you are tending someone else’s cattle and you are hankering after a thing which is not yours nor have you any attachment to it."
فَمَا أَبْعَدَ قَوْلَكَ مِنْ فِعْلِكَ!! وَقَرِيبٌ مَا أَشْبَهْتَ مِنْ أَعْمَام وَأَخْوَال! حَمَلَتْهُمُ الشقَاوَةُ، وَتَمَني الْبَاطِلِ، عَلَى الْجُحُودِ بِمُحَمد(صلى الله عليه وآله)فَصُرِعُوا مَصَارِعَهُمْ حَيْثُ عَلِمْتَ.,"How remote your words are from your actions, and how closely you resemble your paternal and maternal uncles who were led by their wickedness and love for wrong to oppose Muhammad, consequently, they were killed as you know."
لَمْ يَدْفَعُوا عَظِيماً، وَلَمْ يَمْنَعُوا حَرِيماً، بِوَقْعِ سُيُوف مَا خَلاَ مِنْهَا الْوَغَى، وَلَمْ تُمَاشِهَا الْهُوَيْنَى.,They could not put up a defense against the calamity and could not protect their “safe haven” from the striking of swords which abound in the battle and which do not show weakness.
وَقَدْ أَكْثَرْتَ فِي قَتَلَةِ عُثْمانَ، فَادْخُلْ فِيَما دَخَلَ فِيهِ الناسُ، ثُم حَاكِمِ الْقُوْمَ إِلَي، أَحْمِلْكَ وَإِياهُمْ عَلَى كِتَابِ اللهِ.,You have said a lot about the killing of Othman. You must first join what the people have joined (i.e. allegiance) then seek a verdict about (the accused people) from me and I shall settle the matter between you and them according to the Book of Allah.
وَأَما تِلْكَ التِي تُرِيدُ فَإِنهَا خُدْعَةُ الصبِي عَنِ اللبَنِ فِي أَولِ الْفِصَالِ، وَالسلاَمُ لاهْلِهِ.,the Sublime. But what you are aiming at is just the fake nipple given to a child in the first days of weaning. Peace be on those who deserve it.
ومن كتاب له (عليه السلام) إليه أيضاً,To Mu’awiyah
أَما بَعْدُ، فَقَدْ آنَ لَكَ أَنْ تَنْتَفِعَ بِاللمْحِ الْبَاصِرِ مِنْ عِيَانِ الامُورِ، فَقَدْ سَلَكْتَ مَدَارِجَ أَسْلاَفِكَ بِادعَائِكَ الاباطِيلَ، وَإقْحَامِكَ غُرُورَ الْمَيْنِ وَالاكَاذِيبِ، وَبِانْتِحَالِكَ مَا قَدْ عَلاَ عَنْكَ، وَابْتِزَازِكَ لِمَا قَدِ اخْتُزِنَ دُونَكَ.,"Now is the time that you should benefit by observing a clear view of the main matters because you have been treading in the path of your forefathers of making wrong claims, spreading false and untrue notions, claiming for yourself what is far above you and demanding what is not meant for you:"
فِرَاراً مِنَ الْحَق، وَجُحُوداً لِمَا هُوَ أَلْزَمُ لَكَ مِنْ لَحْمِكَ وَدَمِكَ، مِما قَدْ وَعَاهُ سَمْعُكَ، وَمُلِىءَ بِهِ صَدْرُكَ.,"You want to run away from what is right and to rebellion against what is more fastened to your flesh and blood, namely what has been heard by the depth of your ears and has filled your chest."
فَمَاذَا بَعْدَ الْحَق إِلا الضلاَلُ، وَبَعْدَ الْبَيَانِ إِلا اللبْسُ؟,"After forsaking right, nothing remains except clear misguidance, and after disregarding a (clear) statement, there is nothing left but confusion."
فَاحْذَرِ الشبْهَةَ وَاشْتمالَهَا عَلَى لَبْسَتِهَا، فَإِن الْفِتْنَةَ طَالَمَا أَغْدَفَتْ جَلاَبِيبَهَا، وَأَغْشَتِ الابْصَارَ ظُلْمَتُهَا.,"You should, therefore, guard (yourself) against doubts and the ill-effects of confusion because for a long time, mischief has spread its veils and its gloom has blinded your eyes."
وَقدْ أَتَانِي كِتَابٌ مِنْكَ ذُو أَفانِينَ مِنَ الْقَوْلِ ضَعُفَتْ قُوَاهَا عَنِ السلْمِ.,I have received your letter which is full of uncouth utterances: They weaken the cause of peace.
وَأَسَاطِيرَ لَمْ يَحُكْهَا مِنْكَ عِلْمٌ وَلاَ حِلْمٌ، أَصْبَحْتَ مِنْهَا كَالْخَائِضِ فِي الدهَاسِ، وَالخَابِطِ فِي الديمَاسِ.,"It also is full of nonsensical expressions which have not been prepared with knowledge and forbearance. By reason of these things, you have become like one who is sinking in a marshy land or groping in a dark place."
وَتَرَقيْتَ إِلَى مَرْقَبَة بَعِيدَةِ الْمَرَامِ، نَازِحَةِ الاعْلاَمِ، تَقْصُرُ دوُنَهَا الانُوقُ، وَيُحَاذَى بَهَا الْعَيوقُ.,"You have raised yourself to a status which is difficult to approach and is devoid of any signs (of guidance). Even the royal kite cannot reach it. It is parallel to the Ayyuq (the star Capella), in loftiness."
وَحَاشَ لله أَنْ تَلِيَ لِلْمُسْلِمِينَ بَعْدِي صَدْراً أَوْ وِرْداً، أَوْ أُجْرِيَ لَكَ عَلَى أَحَد مِنْهُمْ عَقْداً أَوْ عَهْداً!!,"May Allah forbid that you should be in charge of people’s affairs after my assuming authority as caliph, or that I should issue an edict or document granting you authority over any of them."
فَمِنَ الاْنَ فَتَدَارَكْ نَفْسَكَ، وَانْظُرْ لَهَا، فَإِنكَ إِنْ فَرطْتَ حَتى يَنْهَدَ إِلَيْكَ عِبَادُ اللهِ أُرْتِجَتْ عَلَيْكَ الامُورُ،مُنِعْتَ أَمْراً هُوَ مِنْكَ الْيَوْمَ مَقْبُولٌ.,"Therefore, from now on, you should guard yourself and be watchful because if you recalcitrate till the people of Allah (are forced to) rush upon you, then matters will be closed for you and whatever can be accepted from you today will not be accepted then, and that is the end of the matter."
ومن كتاب كتبه(عليه السلام)إلى عبدالله بن العباس رحمه اللهوقد مضى هذا الكتاب فيما تقدّم بخلاف هذه الرواية:,To Abdullah ibn Abbas (A different version of this letter has already been included):
أَما بَعْدُ، فإِن العَبْدَ لَيَفْرَحُ بِالشيْءِ الذِي لَمْ يَكُنْ لِيَفُوتَهُ، وَيَحْزَنُ عَلَى الشيْءِ الذِي لَمْ يَكُنْ لِيُصِيبَهُ.,Sometimes a person feels joyful about a thing which he was not to miss in any case and feels grieved for a thing which was not to come to him at all.
فَلاَ يَكُنْ أَفْضَلَ مَا نِلْتَ في نَفْسِكَ مِنْ دُنْيَاكَ بُلُوغُ لَذة أَوْ شِفَاءُ غَيْظ، وَلكِنْ إطْفَاءُ بِاطِل أَوْ إِحْيَاءُ حَق.,"You, therefore, should not regard the attainment of pleasure and the satisfaction of the desire for revenge as the best favor in this world; rather, the putting off of the (flame of) wrong and the revival of right should be so."
[وَلْيَكُنْ سُرورُكَ بِمَا قَدمْتَ، وَأَسَفُكَ عَلَى مَا خَلفْتَ، وَهَمكَ فِيَما بَعْدَ الْموْتِ].,"Your pleasure should be for what (good deeds) you have sent forward; our grief for having lost you should be for what you are leaving behind, and your worry should be about what is to befall after death."
ومن كتاب كتبه(عليه السلام)إلى قُثَمِ بن العباس(رحمه الله)وهو عامله على مكة,"To Qutham ibn al-Abbas, his Governor over Mecca"
أَما بَعْدُ، فَأَقِمْ لِلناسِ الْحَج، وَذَكرْهُمْ بِأَيامِ اللهِ، وَاجْلِسْ لَهُمُ الْعَصْرَيْنِ، فَأَفْتِ الْمُسْتَفْتِيَ، وَعَلمِ الْجَاهِلَ، وَذَاكِرِ الْعَالِمَ.,"Make arrangements for people’s hajj. Remind them of the days (of devotion to) Allah. Give them audience in the morning and in the evening. Explain the law to the seeker, teach the ignorant and hold discussions with the learned."
وَلاَ يَكُنْ لَكَ إِلَى الناسِ سَفِيرٌ إِلا لِسَانُكَ، وَلاَ حَاجِبٌ إِلا وَجْهُكَ، وَلاَ تَحْجُبَن ذَا حَاجَة عَنْ لِقَائِكَ بِهَا، فَإِنهَا إِنْ ذِيدَتْ عَنْ أَبْوَابِكَ في أَولِ وِرْدِهَا لَمْ تُحْمَدْ فيما بَعْدُ عَلَى قَضَائِهَا.,"There should be no intermediary between you and the people except your tongue and no guard save your own face. Do not prevent any needy person from meeting you because if the needy is returned unsatisfied from your door in the first instance, even doing it thereafter will not bring you praise."
وَانْظُرْ إِلَى مَا اجْتَمَعَ عِنْدَكَ مِنْ مَالِ اللهِ فَاصْرِفْهُ إِلَى مَنْ قِبَلَكَ مِنْ ذَوِي الْعِيَالِ وَالْـمَجَاعَةِ، مُصِيباً بِهِ مَوَاضِعَ المَفَاقِرِ وَالْخَلاتِ، وَمَا فَضَلَ عَنْ ذلِكَ فَاحْمِلْهُ إِلَيْنَا لِنَقْسِمَهُ فِيمَنْ قِبَلَنَا.,"See what has been levied with you of the funds of Allah (in the public treasury) and spend it over the persons who have families, the distressed, the starving, the naked, at your end. Then send the remainder to us for distribution to those at this end."
وَمُرْ أَهْلَ مَكةَ أَلا يَأْخُذُوا مِنْ سَاكِن أَجْراً، فَإِن اللهَ سُبْحَانَهُ يَقُولُ: (سَوَاءً الْعَاكِفُ فِيهِ وَالْبَادِ) فَالْعَاكِفُ: الْمُقيِمُ بِهِ، وَالْبَادِي: الذِي يَحُج إِلَيْهِ مِنْ غَيْرِ أَهْلِهِ.,"Ask the people of Mecca not to charge rent from lodgers because Allah, the Glorified One, says the following: “… alike for the dweller therein as well as the stranger” (Holy Quran, 22: 25). “Al-Aakif’ (the mosque dweller) here means whoever is living there, while “al-badi” (the stranger) means whoever is not among the people of Mecca, one who comes for hajj from outside."
وَفقَنَا اللهُ وَإِياكُمْ لمحَابهِ، وَالسلاَمُ.,"May Allah grant us and yourself promptitude for seeking His love (by doing good deeds), and that is the end of the matter."
ومن كتاب له (عليه السلام)إلى سلمان الفارسي(رحمه الله)قبل أيام خلافته,To Salman al-Farisi Prior to Imam Ali ibn Abu Talib’s Caliphate:
أَما بَعْدُ، فإِنمَا مَثَلُ الدنْيَا مَثَلُ الْحَيةِ: لَينٌ مَسهَا، قَاتِلٌ سُمهَا، فَأَعْرِضْ عَما يُعْجِبُكَ فِيهَا، لِقِلةِ مَا يَصْحَبُكَ مِنْهَا.,"The example of the world is like that of a snake which is soft in touch but whose poison is fatal. Therefore, keep yourself aloof from whatever appears to be good to you because of its short stay with you."
وَضَعْ عَنْكَ هُمُومَهَا، لِمَا أَيْقَنْتَ بِهِ مِنْ فِرَاقِهَا، وَكُنْ آنَسَ مَا تَكُونُ بِهَا، أَحْذَرَ مَا تَكُونَ مِنْهَا، فَإِن صَاحِبَهَا كُلمَا اطْمأَن فِيهَا إِلَى سُرُور أشْخْصَتْهُ عَنْهُ إِلىَ مَحْذُور، [أ] وْ إِلَى إِينَاس أَزالَهُ عَنْهُ إِيحَاشٌ!,"Do not worry about it because of your conviction that it will leave you and that its circumstances are vicissitudes. When you feel most attracted to it, shun it the most because whenever someone is assured of happiness in it, it throws him into danger, or when he feels secure in it, the world alters his security into fear, and that is the end of the matter."
ومن كتاب له (عليه السلام)إلى الحارث الهَمْدَاني:,"To al-Harith (ibn Abdillah, al-A’war) al-Hamdani:"
وَتَمَسكْ بِحَبْلِ الْقُرآنِ، وَانْتَصِحْهُ، وَأَحِل حَلاَلَهُ، وَحَرمْ حَرَامَهُ، وَصَدقْ بِمَا سَلَفَ مِنَ الْحَق.,Adhere to the rope of the Holy Quran and seek instructions from it. Regard its lawful as lawful and its unlawful as unlawful. Testify to the right that has been in the past.
وَاعْتَبِرْ بِمَا مَضَى مِنَ الدنْيَا [لِـ] مَا بَقِي مِنْهَا، فَإِن بَعْضَهَا يُشْبِهُ بَعْضاً، وَآخِرَهَا لاَحِقٌ بِأَولِهَا! وَكُلهَا حَائِلٌ مُفَارِقٌ.,"Take lessons for the present condition of this world from the past (conditions) because its one phase resembles the other, its end is to meet its beginning, and everything in it is to change and disappear."
وَعَظمِ اسْمَ اللهِ أَنْ تَذْكُرَهُ إِلا عَلَى حَقّ.,Regard the Name of Allah as too great to mention Him save in the matter of righteousness.
وَأَكْثِرْ ذِكْرَ الْمَوْتِ وَمَا بَعْدَ الْمَوتِ، وَلاَ تَتَمَن الْمَوْتَ إِلا بِشَرْط وَثِيق.,Remember death more often and (what is to come) after death. Do not long for death except when depending on a reliable condition.
وَاحْذَرْ كُل عَمَل يَرْضَاهُ صَاحِبُهُ لِنَفْسِهِ، وَيُكْرَهُ لِعَامةِ الْمُسْلِمِينَ، وَاحْذَرْ كُل عَمَلِ يُعْمَلُ بِهِ فِي السر، وَيُسْتَحَى مِنْهُ فِي الْعَلاَنِيَةِ، واحْذَرْ كُل عَمَل إِذَا سُئِلَ عَنْهُ صَاحِبُهُ أَنْكَرَهُ أَوِ اعتَذَرَ مِنْهُ.,Avoid every action the doer of which likes for himself but dislikes for the Muslims in general. Avoid every action which is performed in secrecy and from which shame is felt openly. Also avoid the action the doer of which is questioned and he himself regards it as bad or offers excuses for it.
وَلاَ تَجْعَلْ عِرْضَكَ غَرَضاً لِنِبَالِ الْقَوْلِ، وَلاَ تُحَدثِ الناسَ بِكُل مَا سَمِعْتَ بِهِ، فَكَفَى بِذلِكَ كَذِباً، وَلاَ تَرُد عَلَى الناسِ كُل مَا حَدثُوكَ بِهِ، فَكَفَى بِذلِكَ جَهْلاً.,"Do not expose your honor to be treated as the subject of people’s talks. Do not relate to the people all that you hear, for that will amount to falsehood. Do not contest all that the people relate to you for that will mean ignorance."
وَاكْظِمِ الْغَيْظَ، وَاحْلُمْ عِنْدَ الْغَضَبِ، وَتَجاوَزْ عِنْدَ المَقْدِرَةِ، وَاصْفَحْ مَعَ الدوْلَةِ، تَكُنْ لَكَ الْعَاقِبَةُ.,Kill your anger and forgive when you have power (to punish). Show forbearance in the moment of rage and pardon in spite of authority; the eventual end will then be in your favor.
وَاسْتَصْلِحْ كُل نِعْمَة أَنْعَمَهَا اللهُ عَلَيْكَ، وَلاَ تُضَيعَن نِعْمَةً مِنْ نِعَمِ اللهِ عِنْدَكَ، وَلْيُرَ عَلَيْكَ أَثَرُ مَا أَنْعَمَ اللهُ بِهِ عَلَيْكَ.,"Seek good out of every favor that Allah has bestowed on you, and do not waste any favor of Allah over you. The effect of Allah’s favors over you should be visible on you."
وَاعْلَمْ أَن أَفْضَلَ الْمُؤْمِنِينَ أَفْضَلُهُمْ تَقْدِمَةً مِنْ نَفْسِهِ وَأَهْلِهِ وَمَالِهِ، فَإِنكَ مَا تُقَدمْ مِنْ خَيْر يَبْقَ لَكَ ذُخْرُهُ، وَمَا تُؤخرْهُ يَكُنْ لِغَيْرِكَ خَيْرُهُ.,"Be informed that the most distinguished among the believers is one who is the most forward in spending from his own funds on himself, his family and property because whatever good you send forward will remain in store for you and the benefit of whatever you keep behind will be derived by others."
وَاحْذَرْ صَحَابَةَ مَنْ يَفِيلُ رَأْيهُ، وَيُنْكَرُ عَمَلُهُ، فَإِن الصاحِبَ مَعْتَبَرٌ بِصَاحِبِهِ.,Avoid the company of the person whose opinion is unsound and whose action is detestable because a man is judged after the company which he keeps.
وَاسْكُنِ الامْصَارَ الْعِظَامَ فَإِنهَا جِمَاعُ الْمُسْلِمِينَ، وَاحْذَرْ مَنَازِلَ الْغَفْلَةِ وَالْجَفَاءِ وَقِلةَ الاعْوَانِ عَلَى طَاعَةِ اللهِ.,Live in big cities because they are collective centers of the Muslims. Avoid places of neglectfulness and wickedness and places where there are paucity of supporters for the obedience of Allah.
وَاقْصُرْ رَأْيَكَ عَلَى مَا يَعْنِيكَ، وَإِياكَ وَمَقَاعِدَ الاسْوَاقِ، فَإِنهَا مَحَاضِرُ الشيْطَانِ وَمَعَارِيضُ الْفِتَنِ.,Confine your thinking to matters which are helpful to you. Do not sit in the marketing centers because they are the meeting places of Satan and the targets of mischief mongers.
وَأَكْثِرْ أَنْ تَنْظُرَ إِلَى مَنْ فُضلْتَ عَلَيْهِ، فإِن ذلِكَ مِنْ أَبْوَابِ الشكْرِ.,Frequently look at those over whom you enjoy superiority because this is a way of giving thanks.
وَلاَ تُسَافِرْ فِي يَوْمِ جُمُعَة حَتّى تَشْهَدَ الصلاَةَ إِلا فَاصِلاً فِي سَبِيلِ اللهِ، أَوْ فِي أَمْر تُعْذَرُ بِهِ.,"Do not undertake a journey on Friday till you have attended the prayers except when you are going in the way of Allah, or in an excusable matter."
وَأَطِعِ اللهَ فِي جُمَلِ أُمُورِكَ، فَإِن طَاعَةَ اللهِ فَاضِلَةٌ عَلَى مَا سِوَاهَا.,Obey Allah in all your affairs because Allah’s obedience has precedence over all other things.
وَخَادِعْ نَفْسَكَ فِي الْعِبَادَةِ، وَارْفُقْ بِهَا وَلاَ تَقْهَرْهَا، وَخُذْ عَفْوَهَا وَنَشَاطَهَا، إِلا مَا كَانَ مَكْتُوباً عَلَيْكَ مِنَ الْفَرِيضَةِ، فَإِنهُ لاَ بُد مِنْ قَضَائِهَا وتَعَاهُدِهَا عِنْدَ مَحَلها.,"Lure your heart into worshipping, persuade it and do not force it. Engage it (in worshipping) when it is free and merry, except as regarding the obligations enjoined upon you, for they should not be neglected and must be performed at the five appointed times."
وَإِياكَ أَنْ يَنْزِلَ بِكَ الْمَوْتُ وَأَنْتَ آبِقٌ مِنْ رَبكَ فِي طَلَبِ الدنْيَا، وَإِياكَ وَمُصَاحَبَةَ الْفُساقِ، فَإِن الشر بِالشر مُلْحَقٌ.,Be on guard lest death should come down upon you while you have fled away from your Lord in search of worldly pleasures. Avoid the company of the wicked because vice adjoins vice.
وَوَقرِ اللهَ، وَأَحْبِبْ أَحِباءَهُ، وَاحْذَرِ الْغَضَبَ، فَإِنهُ جُنْدٌ عَظِيمٌ مِنْ جُنُودِ إِبْلِيسَ، وَالسلاَمُ.,"Regard Allah as great and love His lovers. Keep off anger because it is one large army from Satan’s armies, and that is the end of the matter."
ومن كتاب له (عليه السلام)إلى سهل بن حُنَيف الانصاري وهو عامله على المدينه، في معنى قوم من أهلها لحقوا بمعاوية:,"To Sahl Ibn Hunayf al-Ansari, His Governor over Medina, about Certain Persons in Medina Who Had Joined Muawiyah:"
فِرَارُهُمْ مِنَ الْهُدَى والْحَق، وَإِيضَاعُهُمْ إِلَى الْعَمَى وَالْجَهْلِ، وَإِنمَا هُمْ أَهْلُ دُنْيَا مُقْبِلُونَ عَلَيْهَا، وَمُهْطِعُونَ إِلَيْهَا.,"They are running away from guidance and truth and advancing towards blindness and ignorance. They are seekers of this world and are proceeding to it, leaping towards it."
قَدْ عَرَفُوا الْعَدْلَ وَرَأَوْهُ، وَسَمِعُوهُوَعَوْهُ، وَعَلِمُوا أَن الناسَ عِنْدَنَا فِي الْحَق أُسْوَةٌ، فَهَرَبُوا إِلَى الاثَرَةِ، فَبُعْداً لَهُمْ وَسُحْقاً!!,"They have known justice, seen it, heard it and appreciated it. They have realized that here, to us, all men are equal in the matter of what is right. Therefore, they ran away to selfishness and partiality. Let them remain remote and far away."
إِنهُمْ ـ وَاللهِ ـ لَمْ يَنْفِرُوا مِنْ جَوْر، وَلَمْ يَلْحَقُوا بِعَدْل، وَإِنا لَنَطْمَعُ فِي هذَا الامْرِ أَنْ يُذَللَ اللهُ لَنَا صَعْبَهُ،يُسَهلَ لَنَا حَزْنَهُ، إِنْ شَاءَ اللهُ، وَالسلاَمُ علَيْكَ.,"By Allah, surely they have not gone away from oppression nor joined justice. In this matter, we only desire Allah to resolve for us its hardships and to level for us its unevenness, if Allah wills, and that is the end of the matter."
ومن كتاب له (عليه السلام)إلى المنذر بن الجارود العَبْديوقد خان في بعض ما ولاّه من أعماله:,"To Mundhir ibn Jarud al-Abdi Who, in His Administrative Charge, Had Misappropriated Certain Things:"
أَما بَعْدُ، فَإِن صَلاَحَ أَبِيكَ غَرنِي مِنْكَ، وَظَنَنْتُ أَنكَ تَتبِعُ هَدْيَهُ، وَتَسْلُكُ سَبِيلَهُ.,"The good behavior of your father deceived me about you, and I thought that you would follow his way and tread on his path."
فَإِذَا أَنْتَ فِيَما رُقيَ إِلَي عَنْكَ لاَتَدَعُ لِهَوَاكَ انْقِيَاداً، وَلاَ تُبْقِي لاِخِرَتِكَ عَتَاداً، تَعْمُرُ دُنْيَاكَ بَخَرَابِ آخِرَتِكَ، وَتَصِلُ عَشِيرَتَكَ بِقَطِيعَةِ دِينِكَ.,"But according to what has reached me about you, you are not giving up following your own inclinations and are not retaining any provision for the next world. You are making this world by ruining your next life and doing good to your kinsmen by cutting yourself off from religion."
وَلَئِنْ كَانَ مَا بَلَغَنِي عَنْكَ حَقّاً، لَجَمَلُ أَهْلِكَ وَشِسْعُ نَعْلِكَ خَيْرٌ مِنْكَ، وَمَنْ كَانَ بِصِفَتِكَ فَلَيْسَ بِأَهْل أَنْ يُسَد بِهِ ثَغْرٌ، أَوْ يُنْفَذَ بِهِ أَمْرٌ، أَوْ يُعْلَى لَهُ قَدْرٌ، أَوْ يُشْرَكَ فِي أَمَانَة، أَوْ يُؤْمَنَ عَلَى خِيَانَة.,"If what has reached me about you is correct, then the camel of your family and the strap of your shoe are better than your own self. A man with qualities like yours is not fit to close a hole in the ground, nor for performing any deed, nor for increasing his status, nor for taking him as a partner in any trust, nor for trusting him against misappropriation."
فَأقْبِلْ إِلَي حِينَ يَصِلُ إِلَيْكَ كِتَابِي هذَا إِنْ شَاءَ اللهُ.,"Therefore, proceed to me as soon as this letter reaches you if Allah so wills."
وَالمنذر هذا هو الذي قال فيه أمير المؤمنين(عليه السلام): إنه لنظّارٌ في عِطْفَيْهِ، مُختالٌ في بُرْدَيْه، تَفّالٌ في شِرَاكَيْهِ.,"Sayyid ar-Radi says the following: “Mundhir ibn Jarud al-Abdi is the one about whom Imam Ali ibn Abu Talibsaid the following: ‘He looks very often at his own shoulders, feeling proud of his garments (appearance) and usually blowing away (dust) from his shoes.”"
ومن كتاب له (عليه السلام)إلى عبدالله بن العباس,To Abdullah ibn Abbas:
أَما بَعْدُ، فَإِنكَ لَسْتَ بِسَابِق أَجَلَكَ، وَلاَ مَرْزوُق مَا لَيْسَ لَكَ.,"You cannot go farther than the limit of your life, nor can you be given a livelihood which is not for you."
وَاعْلَمْ بِأن الدهْرَ يَوْمَانِ: يَوْمٌ لَكَ وَيَوْمٌ عَلَيْكَ، وَأَن الدنْيَا دَارُ دُوَل، فَمَا كَانَ مِنْهَا لَكَ أَتَاكَ عَلَى ضَعْفِكَ، وَمَا كَانَ مِنْهَا عَلَيْكَ لَمْ تَدْفَعْهُ بقُوتِكَ.,"Remember that this life consists of two days: a day for you and a day against you, and that the world is a house (changing) authorities. Whatever in it is for you and would come to you despite your weakness, and if anything in it turns against you, it cannot be brought back despite your strength."
ومن كتاب له (عليه السلام)إلى معاوية:,To Muawiyah:
أَما بَعْدُ، فَإِني عَلَى الترَددِ فِي جَوَابِكَ، وَالاسْتماعِ إِلَى كِتَابِكَ، لَمُوَهنٌ رَأْيِي، وَمُخَطىءٌ فِرَاسَتي.,"In exchanging replies and listening to your letters [as someone reads them for me], my view has been weak and my intelligence has been erring."
وَإِنكَ إِذْ تُحَاوِلُنِي الامُورَ وَتُرَاجِعُنِي السطُورَ، كَالْمُسْتَثْقِلِ النائِمِ تَكْذِبُهُ أَحَلاَمُهُ، وَالْمُتَحَيرِ الْقَائِمِ يَبْهَظُهُ مَقَامُهُ، لاَ يَدْرِي أَلَهُ مَا يَأَتِي أَمْ عَلَيْهِ، وَلَسْتَ بِهِ، غَيْرَ أَنهُ بِكَ شَبِيهٌ.,"When you refer your demands to me and expect me to send you written replies, you are like one who is in deep slumber while his dreams contradict him, or one who stands perplexed and overwhelmed, not knowing whether what comes to him is for him or against him. You are not such a man but he is (to some extent) like you (as you are worse than him)."
وَأُقْسِمُ بِاللهِ لَوْ لاَ بَعْضُ الاسْتِبْقَاءِ لَوَصَلَتْ إِلَيْكَ مِني قَوَارِعُ، تَقْرَعُ الْعَظْم، وَتَهْلِسُ اللحْمَ!,"I swear by Allah that, had it not been for (my) giving you time, you would have faced from me a catastrophe that would have crushed the bones and removed the flesh."
وَاعْلَمْ أَن الشيْطَانَ قَدْ ثَبطَكَ عَنْ أَنْ تُرَاجِعَ أَحْسَنَ أُمُورِكَ، وَتَأْذَنَلِمَقَالِ نَصِيحَتِكَ، وَالسلاَمُ [لاهْلِهِ].,Be informed that Satan has prevented you from turning to good actions and from listening to the words of counsels. Peace be upon those who deserve it.
وَمن حلْف كتبه(عليه السلام)بين اليمن وربيعةنُقل من خط هشام بن الكلبي:,"Written by Imam Ali Ibn Abu Talibas a Protocol Between the Tribes of Rabiah and the People of Yemen, Taken from the Writing of Hisham Ibn (Muhammad) al-Kalbi:"
هذَا مَا اجْتَمَعَ عَلَيْهِ أَهْل الْـيَمَنِ حَاضِرُهَا وَبَادِيهَا، وَرَبِيعَةُ حَاضِرُهَا وَبَادِيهَا: أَنهُمْ عَلَى كِتَابِ اللهِ يَدْعُونَ إِلَيْهِ، وَيَأْمُرُونَ بِهِ، وَيُجِيبُونَ مَنْ دَعَا إِلَيْهِ وَأَمَرَ بِهِ.,"This indenture contains what the people of Yemen, including the townsmen and the nomads, in addition to the tribes of Rabi’ah, including the townsmen and the nomads, have agreed on this: that they will adhere to the Book of Allah, will call to it and enjoin according to it and will respond to whoever calls to it and enjoins according to it."
لاَ يَشْتَرُونَ بِهِ ثَمَناً، وَلاَ يَرْضَوْنَ بِهِ بَدَلاً، وَأَنهُمْ يَدٌ وَاحِدَةٌ عَلَى مَنْ خَالَفَ ذَلِكَ وَتَرَكَهُ.,They will not sell it for any price nor accept any alternative for it. They will join hands against anyone who opposes it and abandons it.
أَنْصَارٌ بَعْضُهُمْ لِبَعْض، دَعْوَتُهُمْ وَاحِدَةٌ، لاَيَنْقُضُونَ عَهْدَهُمْ لِمَعْتَبَةِ عَاتِب، وَلاَ لِغَضَبِ غَاضِب، وَلاَ لاِسْتِذْلاَلِ قَوْم قَوْماً، وَلاَ لِمَسَبة ِ قَوْم قَوْماً!,"They will help one another. Their voice will be one. They will not break their pledge on account of the rebuke of one who rebukes, or of the wrath of an angry person, or the humiliating treatment of one group to the other, or the use of abusive terms by one party against the other."
ومن كتاب له (عليه السلام)إلى معاوية في أول ما بويع له بالخلافهذكره الواقدي في كتاب الجمل:,"To Mu’awiyah, Soon after Imam Ali Ibn Abu TalibWas Sworn In. (Muhammad Ibn Umar) al-Waqidi Has Mentioned this Letter in His Book Kitab al-Jamal:"
"مِنْ عَبْدِ اللهِ عَلِيّ أَمِيرِالْمُؤْمِنِينَ إِلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ:
أَما بَعْدُ، فَقَدْ عَلِمْتَ إِعْذَارِي فِيكُمْ، وَإِعْرَاضِي عَنْكُمْ، حَتى كَانَ مَا لاَ بُد مِنْهُ وَلاَ دَفْعَ لَهُ، وَالْحَدِيثُ طَوِيلٌ، وَالْكَلاَمُ كَثِرٌ، وَقَدْ أَدْبَرَ مَا أَدْبَرَ، وَأَقْبَلَ مَا أَقْبَلَ.","From the servant of Allah, Ali, Ibn Abu Talib, to Mu’awiyah son of Abu Sufyan: You are aware of my excuses before you, people, and my shunning you till that happened which was inevitable and which could not be prevented. The story is long and much is to be said. What was to pass has passed and what was to come has come."
فَبَايِعْ مَنْ قِبَلَكَ، وَأَقْبِلْ إِلَي فِي وَفْد مِنْ أَصْحَابِكَ، وَالسلاَمُ.,"Therefore, secure (my) allegiance from those who are with you and come in a deputation of your people to me, and that is the end of the matter."
ومن وصية له (عليه السلام)لعبد الله بن العباسعند استخلافه إياه على البصرة:,Given to Abdullah ibn Abbas at the time of his appointment at his Governor of Basra:
سَعِ الناسَ بِوَجْهِكَ وَمَجْلِسِكَ وَحُكْمِكَ، وإِياكَ وَالْغَضَبَ فَإِنهُ طَيْرَةٌ مِنَ الشيْطَانِ.,"Meet people with a broad smile, allow them free audience and pass generous orders. Avoid anger because it is the augury of Satan."
وَاعْلَمْ أَن مَا قَربَكَ مِنَ اللهِ يُبَاعِدُكَ مِنْ النارِ، وَمَا بَاعَدَكَ مِنَ اللهِ يُقَربُكَ مِنَ النارِ.,Remember that whatever takes you near Allah takes you away from the Fire (of Hell) and whatever takes you away from Allah takes you near the Fire.
ومن وصيته (عليه السلام) لَهُلما بعثه للا حتجاج على الخوارج:,To Abdullah ibn Abbas at the Time of His Deputation to Confront the Kharijites:
لاَ تُخَاصِمْهُمْ بِالْقُرْآنِ، فَإِن الْقُرْآنَ حَمالٌ ذُو وُجُوه، تَقُولُ وَيَقُولُونَ، وَلكِنْ حاجّهُمْ بالسنةِ، فَإِنهُمْ لَنْ يَجِدُوا عَنْهَا مَحِيصاً.,Do not argue with them through the medium of the Holy Quran because the Holy Quran has many faces. You will say your own and they will say theirs; but argue with them by the Sunnah because they cannot find any escape from it.
ومن كتاب له (عليه السلام)إلى أبي موسى الاشعريجواباً في أمر الحكمين ذكره سعيد بن يحيى الاموي في كتاب المغازي:,To Abu Musa al-Ash’ari in Reply to the Latter’s Letter Regarding the Two Arbitrators. Sa’id ibn Yahya al-Umawi Has Mentioned this in His Akitab Al-Maghazi:
فَإِن الناسَ قَدْ تَغَيرَ كَثِيرٌ مِنْهُمْ عَنْ كَثِير مِنْ حَظهِمْ، فَمَالُوا مَعَ الدنْيَا، وَنَطَقُوا بِالْهَوى.,"Certainly, many people have turned away from many a (lasting) benefit (of the next life), for they bent towards the world and spoke with passion."
وَإِني نَزَلْتُ مِنْ هذَا الامْزِ مَنْزِلاً مُعْجِباً، اجْتَمَعَ بِهِ أَقْوَامٌ أَعْجَبَتْهُمْ أَنْفُسُهُمْ، فإني أُدَاوِي مِنْهُمْ قَرْحاً أَخَافُ أَنْ يَكُونَ عَلَقاً.,I have been struck with wonder in this matter upon which people who are conceited have agreed. I am providing a cure for their wound but I fear lest it should develop into a clot of blood (and becomes incurable).
وَلَيْسَ رَجُلٌ ـ فَاعْلَمْ ـ أَحْرَصَ عَلَى جَمَاعَةِ أُمةِ مُحَمد ـ صَلى اللهُ عَلَيْهِ [وَآلِهِ ]وَسَلمَ ـ وَأُلْفَتِهَا مِني، أَبْتَغِي بِذلِكَ حُسْنَ الثوَابِ، وَكَرَمَ الْمَآبِ.,Remember that nobody is more desirous than I for the unity of the umma of Muhammadand their solidarity. I seek through it good reward and an honorable place to return to.
وَسَأَفِي بِالذِي وَأيْتُ عَلَى نَفْسِي، وَإِنْ تَغَيرْتَ عَنْ صَالِحِ مَا فَارَقْتَنِي عَلَيْهِ، فَإِن الشقِي مَنْ حُرِمَ نَفْعَ مَا أُوتِيَ مِنَ الْعَقْلِ وَالتجْرِبَةِ.,I shall fulfil what I have pledged upon myself even though you may go back from the sound status that existed when you last left me because wretched is one who is denied the benefit of wisdom and experience.
وَإِني لاعْبَدُ أَنْ يَقُولَ قَائِلٌ بِبَاطِل،أَنْ أُفْسِدَ أَمْراً قَدْ أَصْلَحَهُ اللهُ، فَدَعْ مَا لاَ تَعْرِفُ، فَإِن شِرَارَ الناسِ طَائِرُونَ إِلَيْكَ بِأَقَاويِلِ السوءِ، وَالسلاَمُ.,"I feel enraged if anyone utters falsehood, or if I should worsen a matter which Allah has kept sound. Therefore, leave out what you do not understand because wicked people will be conveying to you vicious things; and that is the end of the matter."
ومن كتاب كتبه(عليه السلام)لما استُخْلِفإلى أمراء الاجناد:,To the Army Officers When Imam Ali Ibn Abu Talib (g) Became Caliph:
أَما بَعْدُ، فإِنمَا أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ أَنهُمْ مَنَعُوا الناسَ الْحَق فَاشْتَرَوْهُ، وَأَخَذُوهُمْ بِالْبَاطِلِ فَاقْتَدَوْهُ.,"What ruined those (nations) before you was that they denied people their rights, then they had to purchase them (with bribes), and they led the people to wrongdoing, and the latter followed their lead."
بَابُ المُخْتَارِ مِنْ حِكَمِ أمير المؤمنين عليه السلام,From the Sayings and Sermons of Imam Ali Ibn Abu TalibIncluding His Replies to Questions and Maxims Made for Various Purposes:
قَال(عليه السلام): كُنْ فِي الْفِتْنَةِ كَابْنِ اللبُونِ، لاَ ظَهْرٌ فَيُرْكَبَ، وَلاَ ضَرْعٌ فَيُحْلَبَ.,Imam Ali ibn Abu Talibsaid the following: During civil disturbance be like an adolescent camel who has neither a back strong enough for riding nor udders for milking.
وقال (عليه السلام): أَزْرَى بِنَفْسِهِ مَنِ اسْتَشْعَرَ الطمَعَ، وَرَضِيَ بِالذل مَنْ كَشَفَ ضُرهُ، وَهَانَتْ عَلَيْهِ نَفْسُهُ مَنْ أَمرَ عَلَيْهَا لِسَانَهُ.,"Imam Ali ibn Abu Talibsaid the following: Whoever adopts greed as a habit devalues himself; whoever discloses his hardship agrees to be humiliated, and whoever allows his tongue to overpower his soul debases the soul."
وَالْبُخْلُ عَارٌ، وَالْجُبْنُ مَنْقَصَةٌ، وَالفَقْرُ يُخْرِسُ الْفَطِنَ عَنْ حُجتِهِ، وَالْمُقِل غَرِيبٌ فِي بَلْدَتِهِ.,"Imam Ali ibn Abu Talibsaid the following: Miserliness is a shame; cowardice is a defect; poverty disables an intelligent man from arguing his case, and a destitute person is a stranger in his own home town."
وَالْعَجْزُ آفَةٌ، وَالصبْرُ شَجَاعَةٌ، وَالزهْدُ ثَرْوَةٌ، وَالْوَرَعُ جُنةٌ، وَنِعْمَ الْقَرِينُ الرضَى.,"Imam Ali ibn Abu Talibsaid the following: Incapability is a catastrophe; endurance is bravery; abstinence is a wealth; self-restraint is a shield (against sinning), and the best company is submission (to Allah’s will)."
وَالْعِلْمُ وِرَاثَهٌ كَرِيمَةٌ، وَالادَبُ حُلَلٌ مُجَددَةٌ، وَالْفِكْرُ مِرْآةٌ صَافِيَةٌ.,"Imam Ali ibn Abu Talibsaid the following: Knowledge is a venerable estate; good manners are new outfits, and thinking is a clear mirror."
وَصَدْرُ الْعَاقِلِ صُنْدُوقُ سِرهِ، وَالْبَشَاشَةُ حِبَالَةُ الْمَوَدةِ، وَالاْحْتِمالُ قَبْرُ العُيُوبِ.,Imam Ali ibn Abu Talibsaid the following: The bosom of the wise is the safe of his secrets; cheerfulness is the bond of friendship; effective forbearance is the grave of shortcomings.
وروي عنه(عليه السلام) أنّه قال في العبارة عن هذا المعنى أيضاً:,It is narrated that Imam Ali ibn Abu Talibsaid the following in order to explain this meaning:
الْمُسَالَمَةُ خَبْءُ الْعُيُوبِ، وَمَنْ رَضِيَ عَنْ نَفْسِهِ كَثُرَ الساخِطُ عَلَيْهِ.,"Mutual reconciliation is the covering for shortcomings, and whoever admires himself attracts many opponents against him."
وَالصدَقَةُ دَوَاءٌ مُنْجِحٌ، وَأَعْمَالُ الْعِبَادِ فِي عَاجِلِهِمْ، نُصْبُ أَعْيُنِهِمْ فِي آجِلِهِمْ.,"Imam Ali ibn Abu Talibsaid the following: Charity is an effective cure, and the actions of people in their present life will be before their eyes in the next."
وقال (عليه السلام): اعْجَبُوا لِهذَا الانْسَانِ يَنْظُرُ بِشَحْم، وَيَتَكَلمُ بِلَحْم، وَيَسْمَعُ بِعَظْم، وَيَتَنَفسُ مِنْ خَرْم!!,"Imam Ali ibn Abu Talibsaid the following: How wonderful is man: He speaks with fat, talks with a piece of flesh, hears with a bone and breathes through a hole!"
وقال (عليه السلام): إِذَا أَقْبَلَتِ الدنْيَا عَلَى أحَد أَعَارَتْهُ مَحَاسِنَ غَيْرِهِ، وَإِذَا أَدْبَرَتْ عَنْهُ سَلَبَتْهُ مَحَاسِنَ نَفْسِهِ.,"Imam Ali ibn Abu Talibsaid the following: When this world advances towards anyone (with its riches), it attributes to him the good of others, and when it turns away from him, it deprives him of his own good."
وقال (عليه السلام): خَالِطُوا الناسَ مُخَالَطَةً إِنْ مِتمْ مَعَهَا بَكَوْا عَلَيْكُمْ، وَإِنْ عِشْتُمْ حَنوا إِلَيْكُمْ.,"Imam Ali ibn Abu Talibsaid the following: Deal with people in such a manner that if you die, they should weep for you, and if you live they should long for you."
وقال (عليه السلام): إِذَا قَدَرْتَ عَلَى عَدُوكَ فَاجْعَلِ الْعَفْوَ عَنْهُ شُكْراً لِلْقُدْرَةِ عَلَيْهِ.,"Imam Ali ibn Abu Talibsaid the following: When you gain power over your adversary, pardon him as your way of expressing thanks [to Allah] for being able to overpower him."
وقال (عليه السلام): أَعْجَزُ الناسِ مَنْ عَجَزَ عَنِ اكْتِسَابِ الاخْوَانِ، وَأَعْجَزُ مِنْهُ مَنْ ضَيعَ مَنْ ظَفِرَ بِهِ مِنْهُمْ.,"Imam Ali ibn Abu Talibsaid: The most helpless of all men is whoever cannot find a few brothers during his life, but still more helpless is whoever finds such a brother but loses him."
وقال (عليه السلام): إِذَا وَصَلَتْ إِليْكُمْ أَطْرَافُ النعَمِ فَلاَ تُنْفِرُوا أَقْصَاهَا بِقِلةِ الشكْرِ.,"Imam Ali ibn Abu Talibsaid the following: When you get (only) small favors, do not push them away by being ungrateful."
وقال (عليه السلام): مَنْ ضَيعَهُ الاقْرَبُ أُتِيحَ لَهُ الابْعَدُ.,Imam Ali ibn Abu Talibsaid the following: Whoever is abandoned by near ones is dear to remote ones.
وقال (عليه السلام): مَا كُل مَفْتُون يُعَاتَبُ.,Imam Ali ibn Abu Talibsaid the following: Every mischief monger cannot even be reproved’
وقال (عليه السلام): تَذِل الامُورُ لِلْمَقَادِيرِ، حَتى يَكُونَ الْحَتْفُ في التدْبِيرِ.,"Imam Ali ibn Abu Talibsaid the following: All matters are subject to destiny, so much so that sometimes death results from effort."
وسئل(عليه السلام) وعن قول النبيّ صلى اللهُ عَلَيْهِ [وَآله] وَسلّم: «غَيرُوا الشيْبَ، وَلاَ تَشَبهُوا بِالْيَهُودِ».,Imam Ali ibn Abu Talibwas asked to explain the saying of the Messenger of Allah that: “Banish your old age (by hair-dye) and do not acquire resemblance to the Jews.”.
فَقَال(عليه السلام): إِنمَا قَالَ(صلى الله عليه وآله) ذلِكَ وَالدينُ قُل، فَأَمّا الاْنَ وَقَدِ اتسَعَ نِطَاقُهُ، وَضَرَبَ بِجِرَانِهِ، فَامْرُؤٌ وَمَا اخْتَارَ.,"Imam Ali ibn Abu Talibreplied: The Prophetsaid this at a time when the religion was confined to a few, but now that its expanse has widened and it is firmly settled, everyone is free in his action."
وقال (عليه السلام): في الذين اعتزلوا القتال معه: خَذَلُوا الْحَق، وَلَمْ يَنْصُرُوا الْبَاطِلَ.,Imam Ali ibn Abu Talibsaid the following about those who avoided fighting on his side: They abandoned righteousness but did not support wrong.
وقال (عليه السلام): مَنْ جَرَى فِي عِنَانِ أَمَلِهِ عَثَرَ بِأَجَلِهِ.,Imam Ali ibn Abu Talibsaid the following: Whoever gallops with a loose rein collides with death.
وقال (عليه السلام): أَقِيلُوا ذَوِي الْمُرُوءَاتِ عَثَرَاتِهِمْ، فَمَا يَعْثُرُ مِنْهُمْ عَاثِرٌ إِلا وَيَدُهُ بِيَدِ اللهِ يَرْفَعُهُ.,"Imam Ali ibn Abu Talibsaid the following: Forgive the shortcomings of considerate people because when they fall into error, Allah raises them up."
وقال (عليه السلام): قُرِنَتِ الْهَيْبَةُ بِالْخَيْبَةِ، وَالْحَيَاءُ بِالْحِرْمَانِ، وَالْفُرْصَةُ تَمُر مَر السحَابِ، فَانْتَهِزُوا فُرَصَ الْخَيْرِ.,"Imam Ali ibn Abu Talibsaid the following: The consequence of fear is disappointment and of bashfulness is frustration. Opportunity passes away like the cloud. Therefore, make use of good opportunities."
وقال (عليه السلام): لَنَا حَق، فَإِنْ أُعْطِينَاهُ، وَإِلا رَكِبْنَا أَعْجَازَ الابِلِ، وَإِنْ طَالَ السرَى.,"Imam Ali ibn Abu Talibsaid the following: We have a right. If it is granted to us, that is good; otherwise, we will ride on the hind of the camel even though the night journey may be long."
و هذا القول من لطيف الكلام وفصيحه، ومعناه: أنّا إن لم نعط حقّنا كنا أذلاّء، وذلك أن الرديف يركب عجُزَ البعير، كالعبد والاسير ومن يجري مجراهما.,"Sayyid ar-Radi says the following: “This is a very fine and eloquent expression. It means that if we are not allowed to enjoy our right, we will be regarded as humble. This sense comes out from this expression because on the rear part of the camel only slaves, prisoners or other people of this type used to ride.”’"
وقال (عليه السلام): مَنْ أَبْطَأَ بِهِ عَمَلُهُ لَمْ يُسْرِعْ بِهِ حَسَبُهُ.,"Imam Ali ibn Abu Talibsaid the following: If the deeds of someone accord (him) a back status, he cannot be given a front status simply on account of his lineage."
وقال (عليه السلام): مِنْ كَفارَاتِ الذنُوبِ الْعِظَامِ إِغَاثَةُ الْمَلْهُوفِ، وَالتنْفِيسُ عَنِ الْمكْرُوبِ.,Imam Ali ibn Abu Talibsaid the following: To render relief to the grief-stricken and to provide comfort in hardship means the atonement of great sins.
وقال (عليه السلام): يَابْنَ آدَمَ، إِذَا رَأَيْتَ رَبكَ سُبْحَانَهُ يُتَابِعُ عَلَيْكَ نِعَمَهُ وَأَنْتَ تَعْصِيهِ فَاحْذَرْهُ,"Imam Ali ibn Abu Talibsaid the following: O son of Adam! When you see that your Lord, the Glorified One, bestows His favors on you while you are disobeying Him, you should fear Him."
وقال (عليه السلام): مَا أَضْمَرَ أَحَدٌ شَيْئاً إِلا ظَهَرَ فِي فَلَتَاتِ لِسَانِهِ، وَصَفَحَاتِ وَجْهِهِ.,"Imam Ali ibn Abu Talibsaid the following: Whenever a person conceals a thing in his heart, it manifests itself through unintentional words from his tongue and (in) the expressions of his."
وقال (عليه السلام): امْشِ بِدَائِكَ مَا مَشَى بِكَ.,Imam Ali ibn Abu Talibsaid the following: Keep walking in your sickness as long as you can.
وقال (عليه السلام): أَفْضَلُ الزهْدِ إِخْفَاءُ الزهْدِ.,Imam Ali ibn Abu Talibsaid the following: The best part of moderation is to conceal it.
وقال (عليه السلام): إِذَا كُنْتَ فِي إِدْبَار، وَالْمَوْتُ فِي إِقْبَال، فَمَا أسْرَعَ الْمُلْتَقَى!,"Imam Ali ibn Abu Talibsaid the following: When you are running away from the world and death is approaching, there is no question of delay in the encounter."
وقال (عليه السلام): في كلام له: الْحَذَرَ الْحَذَرَ! فَوَاللهِ لَقَدْ سَتَرَ، حتى كَأَنهُ قَدْ غَفَرَ.,"Imam Ali ibn Abu Talibsaid the following: Fear! Fear! By Allah, He has hidden your sins, so much so that it is as though He has forgiven them!"
وسُئِلَ(عليه السلام) عَنِ الايمَانِ، فَقَالَ: الايمَانُ عَلَى أَرْبَعِ دَعَائِمَ: عَلَى الصبْرِ، والْيَقِينِ، وَالْعَدْلِ، وَالْجَهَادِ:,"Imam Ali ibn Abu Talib, was asked once about faith. He said the following: “Faith stands on four pillars: endurance, conviction, justice and jihad."
فَالصبْرُ مِنْهَا عَلَى أَربَعِ شُعَب: عَلَى الشوْقِ، وَالشفَقِ، وَالزهْدِ، وَالترَقبِ: فَمَنِ اشْتَاقَ إِلَى الْجَنةِ سَلاَ عَنِ الشهَوَاتِ، وَمَنْ أشْفَقَ مِنَ النارِ اجْتَنَبَ الْـمُحَرمَاتِ، وَمَنْ زَهِدَ فِي الدنْيَا اسْتَهَانَ بِالْمُصِيبَاتِ، وَمَنِ ارْتَقَبَ الْمَوْتَ سَارَعَ فِي الْخَيْرَاتِ.,"Endurance, again, has four aspects: eagerness, fear, abstention (from the allurements of the world) and anticipation (of death). So, whoever is eager for Paradise will ignore his passions; whoever fears the Fire (of Hell) will refrain from committing prohibited deeds; whoever abstains from the world takes hardships lightly, and whoever anticipates death will hasten towards good deeds."
وَالْيَقِينُ مِنْهَا عَلَى أَرْبَعِ شُعَب: عَلَى تَبْصِرَةِ الْفِطْنَةِ، وَتَأَولِ الْحِكْمَةِ، وَمَوْعِظَةِ الْعِبْرَةِ، وَسُنةِ الاولِينَ: فَمَنْ تَبَصرَ فِي الْفِطْنَةِ تَبَينَتْ لَهُ الْحِكْمَةُ، وَمَنْ تَبَينَتْ لَهُ الْحِكْمَةُ عَرَفَ الْعِبْرَةَ، وَمَنْ عَرَفَ الْعِبْرَةَ فَكَأَنمَا كَانَ فِي الاولِينَ.,"Conviction, also, has four aspects: prudent perception, intelligence and understanding, drawing lessons from instructive things and following the precedents of past people. So, whoever perceives with prudence, wise knowledge will be manifest to him, and to whomsoever wise knowledge becomes manifest he appreciates instructive objectives, and whoever appreciates instructive objectives is just like past people."
وَالْعَدْلُ مِنْهَا عَلَى أَرْبَعِ شُعَب: عَلَى غائِصِ الْفَهْمِ، وَغَوْرِ الْعِلْمِ، وَزُهْرَةِ الْحُكْمِ، وَرَسَاخَةِ الْحِلْمِ: فَمَنْ فَهِمَ عَلِمَ غَوْرَ الْعِلْمِ، وَمَنْ عَلِمَ غَوْرَ الْعِلْمِ صَدَرَ عَنْ شَرَائِعِ الْحُكْمِ، وَمَنْ حَلُمَ لَمْ يُفَرطْ فِي أَمْرِهِ وَعَاشَ فِي الناسِ حَمِيداً.,"Justice also has four aspects: keen understanding, deep knowledge, a good power of decision and firm forbearance. Therefore, whoever understands comes to acquire the depth of knowledge; whoever acquires the depth of knowledge drinks from the spring of judgement, and whoever exercises forbearance never commits evil actions in his affairs and leads a praiseworthy life among the people."
وَالْجِهَادُ مِنْهَا عَلَى أَرْبَعِ شُعَب: عَلَى الامْرِ بالْمَعْرُوفِ، وَالنهْي عَنِ الْمُنكَرِ، وَالصدْقِ فِي الْمَوَاطِنِ، وَشَنَآنِ الْفَاسِقيِنَ:,"Jihad, also, has four aspects: enjoining others to do good, keeping away others from doing evil, fighting (in the way of Allah) sincerely and firmly on all occasions and detesting anyone who is vicious."
فَمَنْ أَمَرَ بِالْمَعْرُوفِ شَد ظُهُورَ الْمُؤمِنِينَ، وَمَنْ نَهَى عَنِ الْمُنْكَرِ أَرْغَمَ أُنُوفَ الْمُنَافِقِينَ،مَنْ صَدَقَ فِي الْمَوَاطِنِ قَضَى مَا عَلَيْهِ، وَمَنْ شَنِىءَ الْفَاسِقِينَ وَغَضِبَ لله غَضِبَ اللهُ لَهُ وَأَرْضَاهُ يَوْمَ الْقِيَامَةِ.,"So, whoever asks others to do good provides strength to the believers; whoever dissuades others from committing evil humiliates the unbelievers; whoever fights sincerely on all occasions carries out all his obligations, and whoever detests the vicious and becomes angry for the sake of Allah, then Allah will be angry in favor of him and will keep him pleased on the Day of Judgement."
وَالْكُفْرُ عَلَى أَرْبَعِ دَعَائِمَ: عَلَى التعَمقِ، وَالتنَازُعِ، وَالزيْغِ، وَالشقَاقِ: فَمَنْ تَعَمقَ لَمْ يُنِبْ إِلَى الْحَق، وَمَنْ كَثُرَ نِزَاعُهُ بِالْجَهْلِ دَامَ عَمَاهُ عَنِ الْحَق.,"Unbelief stands on four pillars: hankering after whims, quarreling with others, deviating from the truth and dissenting. So, whoever hankers after whims does not incline towards right; whoever quarrels much on account of ignorance remains permanently blinded from what is right."
وَمَنْ زَاغَ سَاءَتْ عِنْدَهُ الْحَسَنَةُ وَحَسُنَتْ عِنْدَهُ السيئَةُ وَسَكِرَ سُكْرَ الضلاَلَةِ، وَمَنْ شَاق وَعُرَتْ عَلَيْهِ طُرُقُهُ وَأَعْضَلَ عَلَيْهِ أَمْرُهُ وَضَاقَ مَخْرَجُهُ.,"whoever deviates from the truth, for him good becomes evil and evil becomes good and he remains intoxicated with misguidance, and whoever makes a breach (with Allah and His Messenger), his path becomes difficult, his affairs become complicated and his way of escape becomes narrow."
"وَالشك عَلَى أَرْبَعِ شُعَب: عَلَى التمارِي، وَالهَوْلِ، وَالترَددِ
والاْسْتِسْلاَمِ: فَمَنْ جَعَلَ الْمِرَاءَ دَيْدَناً لَمْ يُصْبِحْ لَيْلُهُ، وَمَنْ هَالَهُ مَا بَيْنَ يَدَيْهِ نَكَصَ عَلَى عَقِبَيْهِ، وَمَن تَرَددَ فِي الريْبِ وَطِئَتْهُ سَنَابِكُ الشيَاطِينِ، وَمَنِ اسْتَسْلَمَ لِهَلَكَةِ الدنْيَا وَالاْخِرَةِ هَلَكَ فِيهِمَا.","Doubt has also four aspects: irrationality, fear, wavering and undue submission to everything. So, whoever adopts irrationality as his way of life, for him there is no dawn after the night; whoever is afraid of what befalls him has to run on his heels; whoever wavers in doubt, the satans trample upon him with their feet, and whoever submits to the destruction of this and the next world succumbs to it."
و بعد هذا كلام تركنا ذكره خوف الاطالة والخروج عن الغرض المقصود في هذا الكتاب.,Sayyid ar-Radi says the following: “We have left out the remaining portion of this saying for fear of length and for being outside the purpose of this chapter.”
وقال (عليه السلام): فَاعِلُ الْخَيْرِ خَيْرٌ مِنْهُ، وَفَاعِلُ الشر شَر مِنْهُ.,"Imam Ali ibn Abu Talibsaid: The doer of good is better than the good itself, and the doer of evil is worse than the evil itself."
وقال (عليه السلام): كُنْ سَمَحاً وَلاَ تَكُنْ مُبَذراً، وَكُنْ مُقَدراً وَلاَ تَكُنْ مُقَتراً.,Imam Ali ibn Abu Talibsaid the following: Be generous but not extravagant; be thrifty but not stingy.
وقال (عليه السلام): مَنْ أَسْرَعَ إِلَى الناسِ بِمَا يَكْرَهُونَ، قَالُوا فِيهِ [بـ] ما لاَ يَعْلَمُونَ.,"Imam Ali ibn Abu Talibsaid the following: If someone is quick in saying about people what they dislike, they will speak about him that with which they have no knowledge."
وقال (عليه السلام): مَنْ أَطَالَ الامَلَ أَسَاءَ الْعَمَلَ.,Imam Ali ibn Abu Talibsaid the following: Whoever prolongs his desire ruins his actions.
وقال (عليه السلام) وقد لقيه عند مسيره إلى الشام دهاقين الانبار، فترجّلوا له واشتدّوا بين يديه:مَا هذَا الذِي صَنَعْتُمُوهُ؟,"Once Imam Ali ibn Abu Talibwas proceeding towards Syria when the countrymen of al-Anbar met him. Seeing him, they began to walk on foot then ran in front of him. He inquired why they were doing so."
فقالوا: خُلُقٌ مِنا نُعَظمُ بِهِ أُمَرَاءَنَا.,They replied that this was the way they respected their chiefs.
فقال(عليه السلام): وَاللهِ مَا يَنْتَفِعُ بِهذَا أُمَرَاؤُكُمْ! وَإِنكُمْ لَتَشُقونَ بِهِ عَلَى أَنْفُسِكْمْ [فِي دُنْيَاكُمْ،] وَتَشْقَوْنَ بِهِ فِي آخِرَتِكُمْ، وَمَا أخْسرَ الْمَشَقةَ وَرَاءَهَا الْعِقَابُ، وَأَرْبَحَ الدعَةَ مَعَهَا الامَانُ مِنَ النارِ!,"Then he said the following: “By Allah, this does not benefit your chiefs. You are belaboring yourself in this world and earning misery for the next by it. How harmful is the labour in whose wake there is punishment, and how profitable is the case with which there is deliverance from the Fire (of Hell)!"
وقال (عليه السلام): لابنه الحسن(عليه السلام): يَا بُنَي، احْفَظْ عَني أَرْبَعاً وَأَرْبَعاً، لاَ يَضُركَ مَا عَمِلْتَ مَعَهُن:,Imam Ali ibn Abu Talibsaid the following to his son al- Hassan : O son! Learn four things and (a further) four things from me: Nothing will harm you if you practice them.
إِن أَغْنَى الْغِنَىُ الْعَقْلُ، وَأَكْبَرَ الْفَقْرِ الْحُمْقُ، وَأَوحَشَ الْوَحْشَةِ الْعُجْبُ، وَأَكْرَمَ الْحَسَبَ حُسْنُ الْخُلُقِ.,"The richest of all riches is intelligence; the biggest destitution is foolishness; the most wild of the wild is vanity, and the best achievement is goodness of the moral character."
يَا بُنَي، إِياكَ وَمُصَادَقَةَ الاحْمَقِ، فَإِنهُ يُريِدُ أَنْ يَنْفَعَكَ فَيَضُركَ.,"O my son! You should avoid making friends with a fool because if he intends to benefit you, he will harm you."
وَإِياكَ وَمُصَادَقَةَ الْبَخِيلِ، فَإِنهُ يَقْعُدُ عَنْكَ أَحْوَجَ مَا تَكُونُ إِلَيْهِ.,You should avoid making friends with a miser because he will run away from you when you need him the most.
وَإِياكَ وَمُصَادَقَةَ الْفَاجِرِ، فَإِنهُ يَبِيعُكَ بِالتافِهِ.,You should avoid making friends with a sinful person because he will sell you for nought.
وَإِياكَ وَمُصَادَقَةَ الْكَذابِ، فَإِنهُ كَالسرَابِ: يُقَربُ عَلَيْكَ الْبَعِيدَ، وَيُبَعدُ عَلَيْكَ الْقَرِيبَ.,"And you should avoid making friends with a liar because he is like a mirage, making you see far things as near and near things as far."
وقال (عليه السلام): لاَ قُرْبَةَ بِالنوَافِلِ إِذَا أَضَرتْ بِالْفَرَائِضِ.,Imam Ali ibn Abu Talibsaid the following: Supererogatory worship cannot bring about nearness to Allah if it hampers what is obligatory.
وقال (عليه السلام): لِسَانُ الْعَاقِلِ وَرَاءَ قَلْبِهِ، وَقَلْبُ الاحْمَقِ وَرَاءَ لِسَانِهِ.,"Imam Ali ibn Abu Talibsaid the following: The tongue of the wise man is behind his heart, while the heart of the fool is behind his tongue."
وهذا من المعاني العجيبة الشريفة، والمراد به أنّ العاقل لا يطلق لسانه إلاّ بعد مشاورة الروِيّةِ ومؤامرة الفكرة، والاحمق تسبق خذفاتُ لسانه وفلتاتُ كلامه مراجعةَ فكره ومماخضة رأيه، فكأن لسان العاقل تابع لقلبه، وكأن قلب الاحمق تابع للسانه.,"Sayyid ar-Radi says the following: “This sentence has a strange and beautiful meaning. It means that the wise man does not speak with his tongue except after consulting his mind and exercising his imagination, but the fool quickly utters whatever comes to his tongue without pondering. In this way, the tongue of the wise man follows his heart while the heart of the fool follows his tongue.”"
"وقد روي عنه(عليه السلام) هذا المعنى بلفظ آخر، وهو قوله: قَلبُ الاحْمَقِ فِي فِيهِ، وَلِسَانُ الْعَاقِلِ فِي قَلْبِهِ.
ومعناهما واحد.","This very notion has been related from Imam Ali ibn Abu Talibin a different version thus: The heart of a fool is in his mouth, while the tongue of the wise man is in his heart. The meaning of both the saying (40 and 41) is the same."
وقال (عليه السلام) لبعض أَصحابه في علّة اعتلّها: جَعَلَ اللهُ مَا كَانَ مِنْ شَكْوَاكَ حطّاً لِسَيئَاتِكَ، فَإِن الْمَرَضَ لاَ أَجْرَ فِيهِ، وَلكِنهُ يَحُط السيئَاتِ، وَيَحُتهَا حَت الاوْرَاقِ.,Imam Ali ibn Abu Talibsaid the following to one of his companions during the latter’s sickness: May Allah make your illness a means for wiping out your sins because there is no reward for sickness but that it erases sins and makes them fall like (dried) leaves.
وَإِنمَا الاجْرُ فِي الْقَوْلِ بِالّلسَانِ، وَالْعَمَلِ بِالايْدِي وَالاقْدَامِ، وَإِن اللهَ سُبْحَانَهُ يُدْخِلُ بِصِدْقِ النيةِ وَالسرِيرَةِ الصالِحَةِ مَنْ يَشَاءُ مِنْ عَبَادِهِ الْجَنةَ.,"Reward lies in saying by the tongue and doing something with the limbs. Certainly, Allah, the Glorified One, admits into Paradise by virtue of truthfulness of intention and chastity of heart whomsoever He wishes from among His servants."
و أقول: صدق(عليه السلام)، «إنّ المرض لا أجر فيه»، لانه من قبيل ما يُستحَقّ عليه العوض، لان العوض يستحق على ما كان في مقابلة فعل الله تعالى بالعبد، من الالام والامراض، وما يجري مجرى ذلك.,"Sayyid ar-Radi says the following: “Imam Ali ibn Abu Talibis right in saying that there is no reward for sickness as such because compensation is admissible with regard to how Allah, the Sublime One, deals with His creatures such as causing them grief, illness and the like."
الاجر والثواب يستحقان على ما كان في مقابلة فعل العبد، فبينهما فرق قد بينه(عليه السلام)، كما يقتضيه علمه الثاقب رأيه الصائب.,"However, reward and recompense become admissible with regard to the actions of the creature. This is the difference between the two. Imam Ali ibn Abu Talibhas clarified it through his lustrous knowledge and sound view."
وقال (عليه السلام) في ذكر خباب بن الارتّ: يَرْحَمُ اللهُ خَباباً، فَلَقَدْ أَسْلَمَ رَاغِباً، وَهَاجَرَ طَائِعاً، [وَقَنِعَ بالْكَفَافِ، وَرَضِيَ عَنِ اللهِ،] وَعَاشَ مُجَاهِداً.,"Imam Ali ibn Abu Talibsaid the following about Khabbab ibn al-Aratt: May Allah have mercy on Khabbab ibn al-Aratt since he accepted Islam willingly, immigrated (from Mecca) obediently, remained content with what sufficed him, was pleased with Allah and lived the life of a mujahid."
طُوبَى لِمَنْ ذَكَرَ الْمَعَادَ، وَعَمِلَ لِلْحِسَابِ، وَقَنِعَ بِالْكَفَافِ، وَرَضِيَ عَنِ اللهِ.,"Imam Ali ibn Abu Talibsaid the following: Blessed is the person who kept in mind the next life, acted so as to be able to render his account, remained content with what sufficed him and remained pleased with Allah."
وقال (عليه السلام): لَوْ ضَرَبْتُ خَيْشُومَ الْمُؤْمِنِ بِسَيْفِي هذَا عَلَى أَنْ يُبْغِضَنِي مَاأَبْغَضَنِي، وَلَوْ صَبَبْتُ الدنْيَا بِجَماتِهَا عَلَى الْمُنَافِقِ عَلَى أَنْ يُحِبنِي مَا أَحَبنِي:,"Imam Ali ibn Abu Talibsaid the following: Even if I strike thenose of a believer with this, my sword, so he may hate me, he will not hate me, and even if I pile all the wealth of the world before a hypocrite (Muslim) so he may love me, he will not love me."
وَذلِكَ أَنهُ قُضِيَ فَانْقَضَى عَلَى لِسَانِ النبِي الامي(عليه السلام) أَنهُ قَالَ: «[يَا عَلِي،] لاَ يُبْغِضُكَ مُؤْمِنٌ، وَلاَ يُحِبكَ مُنَافِقٌ».,This is so because it is a verdict pronounced by the tongue of the revered Prophetwho said the following: “O Ali! A believer will never hate you and a hypocrite (Muslim) will never love you.
وقال (عليه السلام): سَيئَةٌ تَسُوءُكَ خَيْرٌ عِنْدَاللهِ مِنْ حَسَنَة تُعْجِبُكَ.,Imam Ali ibn Abu Talibsaid the following: The sin that displeases you is better in the view of Allah than the virtue that makes you proud.
وقال (عليه السلام): قَدْرُ الرجُلِ عَلَى قَدْرِ هِمتِهِ، وَصِدْقُهُ عَلَى قَدْرِ مُرُوءَتِهِ، وَشَجَاعَتُهُ عَلَى قَدْرِ أَنَفَتِهِ،عِفتُهُ عَلَى قَدْرِ غَيْرَتِهِ.,"Imam Ali ibn Abu Talibsaid the following: The worth of a man is according to his courage, his truthfulness is according to his balance of temper, his valor is according to his self-respect and his chastity is according to his sense of shame."
وقال (عليه السلام): الظفَرُ بالْحَزْمِ، وَالْحَزْمُ بِإِجَالَةِ الرأْيِ، وَالرأْيُ بِتَحْصِينِ الاسْرَارِ.,Imam Ali ibn Abu Talibsaid the following: Victory is (won) with determination; determination is pondering over thoughts and thoughts are formed by guarding secrets.
وقال (عليه السلام): احْذَرُوا صَوْلَةَ الْكَرِيمِ إذَا جَاعَ، واللئِيمِ إِذَا شَبِعَ.,Imam Ali ibn Abu Talibsaid the following: Fear the might of a noble person when he is hungry and that of an ignoble person when he is satisfied.
وقال (عليه السلام): قُلُوبُ الرجَالِ وَحْشِيةٌ، فَمَنْ تَأَلفَهَا أَقْبَلَتْ عَلَيْهِ.,"Imam Ali ibn Abu Talibsaid the following: The hearts of the people are like wild beasts. If someone tries to tame them, they will pounce back upon him."
وقال (عليه السلام): عَيْبُكَ مَسْتُورٌ مَا أَسْعَدَكَ جَدكَ.,"Imam Ali ibn Abu Talibsaid the following: So long as your status is good, your defects will remain covered."
وقال (عليه السلام): أَوْلَى الناسِ بِالْعَفْوِ أَقْدَرُهُمْ عَلَى الْعُقُوبَةِ.,Imam Ali ibn Abu Talibsaid: Themost capable of pardoning is whoever is the most powerful to punish.
وقال (عليه السلام): السخَاءُ مَا كَانَ ابْتِدَاءً، فَأَما مَا كَانَ عَنْ مَسْأَلَةِ فَحَيَاءٌ وَتَذَممٌ.,Imam Ali ibn Abu Talibsaid: Generosity is that which is by one’s own initiative because giving on being asked is either out of self­respect or to avoid rebuke.
وقال (عليه السلام): لاَ غِنَى كَالْعَقْلِ، وَلاَ فَقْرَ كَالْجَهْلِ، وَلاَ مِيرَاثَ كَالاْدَبِ، وَلاَ ظَهِيرَ كَالْمُشَاوَرَةِ.,"Imam Ali ibn Abu Talibsaid: There is no wealth like wisdom, no destitution like ignorance, no inheritance like refinement and no support like consultation."
وقال (عليه السلام): الصبْرُ صَبْرَانِ: صَبْرٌ عَلَى مَا تَكْرَهُ، وَصَبْرٌ عَما تُحِب.,"Imam Ali ibn Abu Talibsaid: Patience is of two kinds: patience over what pains you, and patience regarding what you covet."
وقال (عليه السلام): الْغِنَى فِي الْغُرْبَةِ وَطَنٌ، وَالْفَقْرُ فِي الْوَطَنِ غُرْبَةٌ.,"Imam Ali ibn Abu Talibsaid: With wealth, a strange land is a homeland, while with destitution, even a homeland is a strange land39 A stranger even in his own homeland."
وقال (عليه السلام): الْقَنَاعَةُ مَالٌ لاَ يَنْفَدُ.,Imam Ali ibn Abu Talibsaid: Contentment is wealth that does not diminish.
وقال (عليه السلام): الْمَالُ مَادةُ الشهَوَاتِ.,Imam Ali ibn Abu Talibsaid: Wealth is the fountainhead of passions.
وقال (عليه السلام): مَنْ حَذرَكَ كَمَنْ بَشرَكَ.,Imam Ali ibn Abu Talibsaid: One who warns you is like one who gives you good tidings.
وقال (عليه السلام): اللسَانُ سَبُعٌ، إِنْ خُليَ عَنْهُ عَقَرَ.,"Imam Ali ibn Abu Talibsaid: The tongue is a beast; when it is let loose, it devours."
وقال (عليه السلام): الْمَرْأَةُ عَقْرَبٌ حُلْوَةُ اللسْبَةِ.,Imam Ali ibn Abu Talibsaid: Woman is a scorpion whose touch is sweet.
وقال (عليه السلام): إِذَا حُييْتَ بِتَحِية فَحَي بِأَحْسَنَ مِنْهَا، وإِذَا أُسْدِيَتْ إِلَيْكَ يَدٌ فَكَافِئْهَا بِمَا يُرْبِي عَلَيْهَا، وَالْفَضْلُ مَعَ ذلِكَ لِلْبَادِىءِ.,"Imam Ali ibn Abu Talibsaid: If you are met with a greeting, give better greetings in return. If a hand of help is extended to you, do a better favor in return, although the credit will remain with the one who was the first."
وقال (عليه السلام): الشفِيعُ جَنَاحُ الطالِبِ.,Imam Ali ibn Abu Talibsaid: One who intercedes is the wing of one who seeks.
وقال (عليه السلام): أَهْلُ الدنْيَا كَرَكْب يُسَارُ بِهِمْ وَهُمْ نِيَامٌ.,Imam Ali ibn Abu Talibsaid: The people of the world are like travelers who are being carried while they are asleep.
وقال (عليه السلام): فَقْدُ الاحِبةِ غُرْبَةٌ.,Imam Ali ibn Abu Talibsaid: A lack of friends means strangeness.
وقال (عليه السلام): فَوْتُ الْحَاجَةِ أَهْوَنُ مِنْ طَلَبِهَا إِلَى غَيْرِ أَهْلِهَا.,Imam Ali ibn Abu Talibsaid: To miss what one needs is easier than to beg from an inappropriate person.
وقال (عليه السلام): لاَ تَسْتَحِ مِنْ إِعْطَاءِ الْقَلِيلِ، فَإِن الْحِرْمَانَ أَقَل مِنْهُ.,Imam Ali ibn Abu Talibsaid: Do not feel ashamed for giving little because refusal is smaller than that.
وقال (عليه السلام): الْعَفَافُ زِينَةُ الْفَقْرِ، [والشكْرُ زِينَةُ الغِنَى].,"Imam Ali ibn Abu Talibsaid: Charity is the adornment of destitution, while gratefulness (to Allah) is the adornment of riches."
وقال (عليه السلام): إِذَا لَمْ يَكُنْ مَا تُرِيدُ فَلاَ تُبَلْ كيفَ كُنْتَ.,"Imam Ali ibn Abu Talibsaid: If what you aim at does not come about, then do not worry as to what you were."
وقال (عليه السلام): لاَتَرَى الْجَاهِلَ إِلا مُفْرِطاً أَوْ مُفَرطاً.,Imam Ali ibn Abu Talibsaid: You will not find an ignorant person but at one extreme or another (i.e. a person who neglects or a person who exaggerates).
وقال (عليه السلام): إِذَا تَم الْعَقْلُ نَقَصَ الْكَلاَمُ.,"Imam Ali ibn Abu Talibsaid: As intelligence increases, speech decreases."
وقال (عليه السلام): الدهرُ يُخْلِقُ الابْدَانَ، وَيُجَددُ الاْمَالَ، وَيُقَربُ الْمَنِيةَ، ويُبَاعِدُ الامْنِيةَ، مَنْ ظَفِرَ بِهِ نَصِبَ، ومَنْ فَاتَهُ تَعِبَ.,"Imam Ali ibn Abu Talibsaid: Time wears out bodies, renews desires, brings death nearer and takes away aspirations. Whoever is successful with it encounters grief, and whoever misses its favors also undergoes hardships."
وقال (عليه السلام): مَنْ نَصَبَ نَفْسَهُ لِلناسِ إِمَاماً فَعَلَيْهِ أَنْ يَبْدَأَ بِتَعْلِيمِ نَفْسِهِ قَبْلَ تَعْلِيمِ غَيْرِهِ، وَلْيَكُنْ تَأْدِيبُهُ بِسِيرَتِهِ قَبْلَ تَأْدِيبِهِ بِلِسَانِهِ، وَمُعَلمُ نَفْسِهِ وَمُؤَدبُهَا أَحَق بِالاجْلاَلِ مِنْ مُعَلمِ الناسِ وَمُؤَدبِهِمْ.,"Imam Ali ibn Abu Talibsaid: Whoever places himself as a leader of the people should commence with educating his own self before educating others, and his teaching should be by his own conduct before teaching by the tongue. The person who teaches and instructs his own self is more entitled to esteem than whoever teaches and instructs others."
وقال (عليه السلام): نَفْسُ الْمَرْءِ خُطَاهُ إِلَى أَجَلِهِ.,Imam Ali ibn Abu Talibsaid: Each breath taken by a man is a step towards his death.
وقال (عليه السلام): كُل مَعْدُود مُنْقَض، وَكُل مُتَوَقع آت.,Imam Ali ibn Abu Talibsaid: Every countable thing is to pass way and every expected thing must come about.
وقال (عليه السلام): إِن الامُورَ إذا اشْتَبَهَتْ اعْتُبِرَ آخِرُهَا بِأَولِهَا.,"Imam Ali ibn Abu Talibsaid: If matters get mixed up, then the last ones should be appreciated compared to the previous one."
ومن خبر ضرار بن ضَمُرَةَ الضبابِي عند دخوله على معاوية ومسألته له عن أمير المؤمنين(عليه السلام).,It is related that when Dirar ibn Hamzah (the correct: Damrah) ad-Dibabi (or as-Suda’i) went to Mu’awiyah and Mu’awiyah
قال: فأشهَدُ لقَدْ رَأَيْتُهُ في بعض مواقِفِهِ وقَد أرخى الليلُ سُدُولَهُ، وهو قائمٌ في محرابِهِ قابِضٌ على لِحْيتِهِ يَتَمَلْمَلُ تَمَلْمُلَ السليمِ ويبكي بُكاءَ الحَزينِ، ويقولُ:,"inquired from him about Imam Ali ibn Abu Talib, he said the following: “I testify that I have seen him on several occasions when night had spread and he was standing in the niche (of the mosque) holding his beard, groaning like a man bitten by a snake and weeping as a grieved man, saying:"
يَا دُنْيَا يَا دُنْيَا، إِلَيْكِ عَني، أَبِي تَعَرضْتِ؟ أَمْ إِلَي تَشَوقْتِ؟ لاَ حَانَ حِينُكِ! هيْهَات! غُري غَيْرِي، لاَ حاجَةَ لِي فيِكِ، قَدْ طَلقْتُكِ ثَلاَثاً لاَ رَجْعَةَ فِيهَا! فَعَيْشُكِ قَصِيرٌ، وَخَطَرُكِ يَسِيرٌ، وَأَمَلُكِ حَقِيرٌ.,"O world, O world! Get away from me! Why do you present yourself tome?! Or are you eager for me?! You may not get that opportunity to impress me. Deceive some other person. I have no concern with you. I have divorced you thrice after which there is no restitution. Your life is short, your importance is little and your liking is humble."
آهِ مِنْ قِلةِ الزادِ، وَطُولِ الطرِيقِ، وَبُعْدِ السفَرِ، وَعَظِيمِ الْمَوْرِدِ!,"Alas! The provision is little, the way is long, the journey is far and the goal is hard to reach.”"
ومن كلام له (عليه السلام): للسائل لما سأله: أَكان مسيرنا إِلى الشام بقضاء من الله وقدر؟ بعد كلام طويل هذا مختاره:,"A man inquired from Imam Ali ibn Abu Talibsaying, “Was our going to fight the Syrians destined by Allah?” Imam Ali ibn Abu Talibdetailed his reply, a selection from which is here:"
طوَيْحَكَ! لَعَلكَ ظَنَنْتُ قَضَاءً لاَزِماً، وَقَدَراً حَاتِماً! وَلَوْ كَانَ ذلِكَ كَذلِكَ لَبَطَلَ الثوَابُ والْعِقَابُ، وَسَقَطَ الْوَعْدُ وَالْوَعِيدُ.,"Woe unto you! You take it as a final and unavoidable destiny(according to which we are bound to act). If it were so, there would have been no question of reward or chastisement and there would have been no sense in Allah’s promises or warnings."
إِن اللهَ سُبْحَانَهُ أَمَرَ عِبَادَهُ تَخْيِيراً، وَنَهَاهُمْ تَحْذِيراً، وَكَلفَ يَسِيراً، وَلَمْ يُكَلفْ عَسِيراً، وَأَعْطَى عَلَى الْقَلِيلِ كَثِيراً.,"(On the other hand) Allah, the Glorified One, has ordered His servants to act according to their free will and has cautioned them and protected them (from evil). He has placed easy obligations on them and has not put heavy obligations. He gives them much (reward) in return for little action."
وَلَمْ يُعْصَ مَغْلُوباً، وَلَمْ يُطَعْ مُكْرِهاً، وَلَمْ يُرْسِلِ الانْبِيَاءَ لَعِباً، وَلَمْ يُنْزِلِ الكُتُبَ لِلْعِبَادِ عَبَثاً، وَلاَ خَلَقَ السماوَاتِ وَالارْضَ وَمَا بَيْنَهُمَا بَاطِلاً.,"He is disobeyed, not because He is overpowered. He is obeyed but not by force. He did not send prophets just for fun. He did not send down the Book for the people without a purpose. He did not create the skies, the earth and all that is in between them in vain. That is the imagination of those who disbelieve:"
(ذلِكَ ظَن الذِينَ كَفَرُوا فَوَيْلٌ لِلذِينَ كَفَرُوا مِنَ النارِ),"“… then woe unto those who disbelieve because of the fire” (Holy Quran, 38: 27)."
وقال (عليه السلام): خُذِ الْحِكْمَةَ أَنى كَانَتْ، فَإِن الْحِكْمَةَ تَكُونُ في صَدْرِ الْمُنَافِقِ فَتَتَلَجْلَجُ فِي صَدْرِهِ حَتى تَخْرُجَ فَتَسْكُنَ إِلَى صَوَاحِبِهَا فِي صَدْرِ الْمُؤْمِنِ.,"Imam Ali ibn Abu Talibsaid: Take wise points from wherever they may be because if a wise saying is in the bosom of a hypocrite, it flutters in his bosom till it comes out and settles with others of its own category: in the bosom of the believer."
وقال (عليه السلام): في مثل ذلك: الْحِكْمَةُ ضَالةُ الْمُؤْمِنِ، فَخُذِ الْحِكْمَةَ وَلَوْ مِنْ أَهْلِ النفَاقِ.,"Imam Ali ibn Abu Talibsaid: A wise saying is a lost article of the believer. Therefore, get wise sayings even though from people of hypocrisy."
وقال (عليه السلام): قِيمَةُ كُل امْرِىء مَا يُحْسِنُهُ.,Imam Ali ibn Abu Talibsaid: The worth of every man is in his attainments.
وهذه الكلمة التي لاتُصابُ لها قيمةٌ، ولا توزن بُها حكمةٌ، ولا تُقرنُ إِليها كلمةٌ.,"Sayyid ar-Radi says that this is the statement whose value cannot be assessed, with which no wise saying can be weighed and with which no other sentence can be matched."
وقال (عليه السلام): أُوصِيكُمْ بِخَمْس لَوْ ضَرَبْتُمْ إِلَيْهَا آبَاطَ الابِلِ لَكَانَتْ لِذلِكَ أَهْلاً:,"Imam Ali ibn Abu Talibsaid: I impart to you five things which, if you ride your camels fast in search of them, you will find them worth the effort:"
لاَ يَرْجُوَن أَحَدٌ مِنْكُمْ إِلا رَبهُ، وَلاَ يَخَافَن إِلا ذَنْبَهُ، وَلاَ يَسْتَحْيِيَن أَحَدٌ إِذَا سُئِلَ عَما لاَ يَعْلَمُ أَنْ يَقُولَ: لاَ أَعْلَمُ، وَلاَ يَسْتَحْيِيَن أَحَدٌ إِذَا لَمْ يَعَلَمِ الشيْءَ أَنْ يَتَعَلمَهُ.,"None of you should repose hope save in his Lord (Allah); none of you should fear anything save his sin; none should feel ashamed of saying, “I do not know” when he is asked about a matter which he doesnot know; none should feel ashamed of learning a thing that he does not know."
وَبِالصبْرِ، فَإِن الصبْرَ مِنَ الايمَانِ كَالرأْسِ مِنَ الْجَسَدِ، وَلاَ خَيْرَ فِي جَسَد لاَ رأْسَ مَعَهُ، وَلاَ في إِيمَان لاَ صَبْرَ مَعَهُ.,"and you should practice endurance because endurance is for belief what the head is for the body: Just as there is no good in a body without the head, there is no good in belief without endurance."
وقال (عليه السلام) لرجل أفرط في الثناء عليه، وكان له مُتهماً: أَنَا دُونَ مَا تَقُولُ، وَفَوْقَ مَا فِي نَفْسِكَ.,"Imam Ali ibn Abu Talibsaid the following about a man who praised him much, although he did not admire him: I am below what you express and above what you feel in your heart."
وقال (عليه السلام): بَقِيةُ السيْفِ أَبْقَى عَدَداً، وَأَكْثَرُ وَلَداً.,Imam Ali ibn Abu Talibsaid: The survivors of the sword are large in number and have many offspring.
وقال (عليه السلام): مَنْ تَرَكَ قَوْلَ: لاَ أَدْري، أُصِيبَتْ مَقَاتِلُهُ.,"Imam Ali ibn Abu Talibsaid: Whoever abandons saying, “I do not know” meets his destruction."
"وقال (عليه السلام): رَأْيُ الشيْخِ أَحَب إِلَي مِنْ جَلَدِ الْغُلاَمِ.
وَروي: مِنْ مَشْهَدِ الْغُلاَمِ.",Imam Ali ibn Abu Talibsaid: I love the opinion of an old man more than the determination of a young man: (or according to another version: more than the martyrdom of a young man.)
وقال (عليه السلام): عَجِبْتُ لِمَنْ يَقْنَطُ وَمَعَهُ الاسْتِغْفَارُ.,Imam Ali ibn Abu Talibsaid: I wonder about the man who loses hope despite the possibility of seeking forgiveness.
وحكى عنه أبو جعفر محمد بن علي الباقر (عليهما السلام) أَنّه قال: كَانَ فِي الارْضِ أَمَانَانِ مِنْ عَذَابِ اللهِ سُبْحَانَهُ، وَقَدْ رُفِعَ أَحَدُهُمَا، فَدُونَكُمُ الاْخَرَ فَتَمَسكُوا بِهِ:,"Imam) Abu Ja far Muhammad ibn Ali al-Baqir, has related from Imam Ali ibn Abu Talibthat the Imam had said: There were two sources of deliverance from the punishment of Allah: one of them has been raised up, while the other is before you. You should, therefore, adhere to it."
أَما الامَانُ الذِي رُفِعَ فَهُوَ رَسُولُ الله (صلى الله عليه وآله).,"(The source of deliverance, which has been raised up is the Messenger of Allah Muhammad."
وَأَما الامَانُ الْبَاقِي فَالاْسْتِغْفَارْ، قَالَ اللهُ عزّوجلّ: (وَمَا كَانَ اللهُ لِيُعَذبَهُمْ وَأَنْتَ فِيهِمْ وَمَا كَانَ اللهُ مُعَذبَهُمْ وهُمْ يَسْتَغْفِرُونَ).,"while the source of deliverance that remains is the seeking of forgiveness. Allah, the Glorified One, has said the following: “And Allah is not to chastise them while you are among them, nor is Allah to chastise them while yet they seek [His] forgiveness’ (Holy Quran, 8: 33)."
وهذا من محاسن الاستخراج ولطائف الاستنباط.,Sayyid ar-Radi says that this is one of the most beautiful ways of deriving the meaning and a most delicate manner of an interpretation.
وقال (عليه السلام): مَنْ أَصْلَحَ مَا بَيْنَهُ وَبَيْنَ اللهِ أَصْلَحَ اللهُ مَا بَيْنَهُ وَبَيْنَ الناسِ، وَمَنْ أَصْلَحَ أَمْرَ آخِرَتِهِ أَصْلَحَ اللهُ لَهُ أَمْرَ دُنْيَاهُ، وَمَنْ كَانَ لَهُ مِنْ نَفْسِهِ وَاعِظٌ كَانَ عَلَيْهِ مِنَ اللهِ حَافِظٌ.,"Imam Ali ibn Abu Talibsaid: If a man behaves properly in matters between himself and Allah, then Allah will keep proper the matters between him and other people. And if a man keeps proper the affairs of his next life, then Allah keeps proper for him the affairs of this world. Whoever is a preacher for himself is protected by Allah."
وقال (عليه السلام): الْفَقِيهُ كُل الْفَقِيهِ مَنْ لَمْ يُقَنطِ الناسَ مِنْ رَحْمَةِ اللهِ، وَلَمْ يُؤْيِسْهُمْ مِنْ رَوْحِ اللهِ، وَلَمْ يُؤْمِنْهُمْ مِنْ مَكْرِاللهِ.,"Imam Ali ibn Abu Talibsaid: The perfect jurist of Islam is whoever does not let people lose hope from the mercy of Allah, does not make him despondent of Allah’s kindness and does not make him feel safe from Allah’s punishment."
وقال (عليه السلام): أَوْضَعُ الْعِلْمِ مَا وُقِفَ عَلَى اللسَانِ، وَأَرْفَعُهُ مَا ظَهَرَ فِي الْجَوَارِحِ وَالارْكَانِ.,Imam Ali ibn Abu Talibsaid: The most humble knowledge is that which remains on the tongue and the most honorable one is that which manifests itself through (the action of) the limbs and the organs of the body.
وقال (عليه السلام): إِن هذِهِ الْقُلُوبَ تَمَل كَمَا تَمَل الابْدَانُ، فَابْتَغُوا لَهَا طَرَائِفَ الْحِكْمَةِ.,Imam Ali ibn Abu Talibsaid: The hearts get disgusted as bodies get disgusted; so look for beautiful wise sayings for them.
وقال (عليه السلام): لاَ يَقُولَن أَحَدُكُمْ: اللهُم إِني أَعُوذُ بكَ مِنَ الْفِتْنَةِ، لانهُ لَيْسَ أَحَدٌ إِلا وَهُوَ مُشْتَمِلٌ عَلَى فِتْنَة.,"Imam Ali ibn Abu Talibsaid: None of you should say, “O Allah! I seek Your protection from affliction” because there is none who is not afflicted."
وَلكِنْ مَنِ اسْتَعَاذَ فَلْيَسْتَعِذْ مِنْ مُضِلاتِ الْفِتَنِ، فَإِن اللهَ سُبْحَانَهُ يَقُولُ: (وَاعْلَمُوا أَنمَا أَمْوَالُكُمْ وَأَوْلاَدُكُمْ فِتْنَةٌ).,"But whoever seeks Allah’s protection should seek it from misguiding troubles because Allah, the Glorified One, says the following: “And be admonished that your wealth and your children are a trial” (Holy Quran, 8: 28)."
وَمَعْنَى ذلِكَ أَنهُ سُبْحَانَهُ يَخْتَبِرُهُمْ بِالامْوَالِ وَالاوْلاَدِ لِيَتَبَينَ الساخِط لِرِزْقِهِ وَالراضِي بِقِسْمِهِ.,It means that He tries people with wealth and progeny in order to distinguish one who is displeased with his livelihood from one who is happy with what he has been given.
وإِنْ كَانَ سُبْحَانَهُ أَعْلَمَ بِهِمْ مِنْ أَنْفُسِهِمْ، وَلكِن لِتَظْهَرَ الافْعَالُ التي بِهَا يُسْتَحَق الثوَابُ وَالْعِقَابُ.,"Even though Allah, the Glorified One, knows them more than they know themselves, yet He does so to let them perform actions with which they earn reward or punishment."
لان بَعْضَهُمْ يُحِب الذكُورَ وَيَكْرَهُ الانَاثَ، وَبَعْضَهُمْ يُحِب تَثْمِيرَ الْمَالِ وَيَكْرَهُ انْثِلاَمَ الحَالِ.,"This is so because some of them like to have male (children) and dislike to have female (children), whereas some like to amass wealth and dislike adversity."
وهذا من غريب ما سمع منه(عليه السلام) في التفسير.,Sayyid ar-Radi says that this is a wonderful interpretation related from the Imam.
وسئل(عليه السلام) وعن الخير ما هو؟,Imam Ali ibn Abu Talibwas asked what is good.
فقال: لَيْسَ الْخَيْرُ أَنْ يَكْثُرَ مَالُكَ وَوَلَدُكَ، وَلكِن الْخَيْرَ أَنْ يَكْثُرَ عِلْمُكَ، وَأَنْ يَعْظُمَ حِلْمُكَ، وَأَنْ تُبَاهِيَ الناسَ بِعِبَادَةِ رَبكَ.,"he replied thus: Good is not that your wealth and progeny should be much, but good is that your knowledge should be much, your forbearance should be great and that you should vie with other people in worshipping Allah."
فَإِنْ أَحْسَنْتَ حَمِدْتَ اللهَ، وَإِنْ أَسَأْتَ اسْتَغْفَرْتَ اللهَ.,"If you do good deeds, you should thank Allah, but if you commit evil, you should seek forgiveness of Allah."
وَلاَ خَيْرَ فِي الدنْيَا إِلا لِرَجُلَيْنِ: رَجُل أَذْنَبَ ذُنُوباً فَهُوَ يَتَدَارَكُهَا بِالتوْبَةِ، وَرَجُل يُسَارِعُ فِي الْخَيْرَاتِ.,"In this world, good is for two persons only: the man who commits sins but rectifies them by repentance, and the man who hastens towards good deeds."
وَلاَ يَقِل عَمَلٌ مَعَ التقْوَى، وَكَيْفَ يَقِل مَا يُتَقَبلُ؟,Imam Ali ibn Abu Talibsaid: Action accompanied by fear for Allah does not fail; how can a thing fail that has been accepted?!
وقال (عليه السلام): إِن أَوْلَى الناسِ بِالانْبِيَاءِ أَعْلَمُهُمْ بِمَا جَاؤُوا بِهِ، ثُم تَلاَ(عليه السلام): (إِن أَوْلَى الناسِ بِإِبْرَاهِيمَ لَلذِينَ اتبَعُوهُ وَهذَا النبِي وَالذِينَ آمَنُوا واللهُ وَلي الْمُؤْمِنينَ).,"Imam Ali ibn Abu Talibsaid: The persons most attracted to the prophets are those who know most what the prophets have brought. Then Imam Ali ibn Abu Talibrecited this verse: “Verily, of men, the nearest to Abraham are surely those who followed him and this (Our) Prophet(Muhammad []) and those who believe” (Holy Quran, 3: 68)."
ثُم قَالَ(عليه السلام): إِن وَلِي مُحَمد مَنْ أَطَاعَ اللهَ وإِنْ بَعُدَتْ لُحْمَتُهُ، وَإِن عَدُو مُحَمد مَنْ عَصَى اللهَ وَإِنْ قَرُبَتْ قَرَابَتُهُ!,"Then he said the following: The friend of Muhammadis whoever obeys Allah, even though he may have no blood relationship [with him], and the enemy of Muhammadis whoever disobeys Allah even though he may have near kinship [with the Prophet ]."
وقال (عليه السلام) وقد سمع رجلاً من الحرورية يتهجّد ويقرأ، فقال: نَوْمٌ عَلَى يَقِين خَيْرٌ مِنْ صَلاَة فِي شَكّ.,"Imam Ali ibn Abu Talibheard about a Kharijite who said the mid-night prayers and recited the Holy Quran, then he said: Sleeping in a state of firm belief is better than praying in a state of doubt."
وقال (عليه السلام): اعْقِلُوا الْخَبَرَ إِذَا سَمِعْتُمُوهُ عَقْلَ رِعَايَة لاَ عَقْلَ رِوَايَة، فَإِن رُوَاةَ الْعِلْمِ كَثِيرٌ، وَرُعَاتَهُ قَلِيلٌ.,"Imam Ali ibn Abu Talibsaid: When you hear a tradition, test it according to the criterion of intelligence not to that of mere hearsay because those who relate knowledge are numerous, but those who safeguard it are few."
وقال (عليه السلام) وقد سمع رجلاً يقول: (إنا لله وَإِنا إِلَيْهِ رَاجِعُونَ),"Imam Ali ibn Abu Talibheard a man reciting the following: “Verily, we are Allah’s, and verily to Him shall we return” (Holy Quran, 2: 156)."
فقال: إِن قَوْلَنا: (إِنا لله) إِقْرَارٌ عَلَى أَنْفُسِنَا بِالْمُلْكِ، وقولَنَا: (وإِنا إِلَيْهِ رَاجِعُونَ) إِقْرَارٌ عَلَى أَنْفُسِنَا بِالْهُلْكِ.,"The Imamsaid: Our saying, “Inna li’llah (Verily we are Allah’s) .is an admission of His majesty over us, while our saying, “Wa inna ilayhi raji’un” (and verily to Him shall we return) is an admission of our being mortal."
وقال (عليه السلام) وقد مدحه قوم في وجهه: اللهُم إِنكَ أَعْلَمُ بِي مِنْ نَفْسِي، وَأَنَا أَعْلَمُ بِنَفْسِي مِنْهُمْ، اللهُم اجْعَلْنَا خَيْراً مِما يَظُنونَ، وَاغْفِرْ لَنَا مَا لاَ يَعْلَمُونَ.,"Some people praised Imam Ali ibn Abu Talibin his presence. The Imamsaid: O Lord! You know me better than I know myself, and I know myself better than they know. O Lord! Make us better people than what they think and forgive us for what they do not know."
وقال (عليه السلام): لاَ يَسْتَقِيمُ قَضَاءُ الْحَوَائِجِ إِلا بِثَلاَث: بِاسْتِصْغَارِهَا لِتَعْظُمَ، وَبِاسْتِكْتَامِهَا لِتَظْهَرَ، بِتَعْجِيلِهَا لِتَهْنَأَ.,"Imam Ali ibn Abu Talibsaid: The fulfillment of (others’) needs becomes a lasting virtue in three ways: regarding it as small, so that it attains bigness, concealing it so that it may manifest itself, and doing it quickly so that it becomes pleasant."
وقال (عليه السلام): يَأْتِي عَلَى الناسِ زَمَانٌ لاَ يُقَربُ فِيهِ إِلا الْمَاحِلُ، وَلاَ يُظَرفُ فِيهِ إِلا الْفَاجِرُ، وَلاَ يُضَعفُ فِيهِ إِلا الْمُنْصِفُ، يَعُدونَ الصدَقَةَ فِيهِ غُرْماً، وَصِلَةَ الرحِمِ مَنّاً، وَالْعِبَادَةَ اسْتِطَالَةً عَلَى الناس!,"Imam Ali ibn Abu Talibsaid: Shortly, a time will come for people when high [government] positions will be given only to those who defame others, when vicious people will be regarded as witty and just will be regarded as weak. People will regard charity as a loss, consideration for kinship as a burden and worship as grounds for claiming greatness among others."
فَعِنْدَ ذلِكَ يَكُونُ السلْطَانُ بِمَشُورَةِ الامَاءِ، وَإِمَارَةِ الصبْيَانِ، وَتَدْبِيرِ الْخِصْيَانِ!,"At such a time, authority will be exercised through the counsel of women, and there will be posting of young boys in high positions and the running of the administration by eunuchs."
"ورُؤيَ عليه إزار خَلَقٌ مرقوع، فقيل له في ذلك.
فقال(عليه السلام): يَخْشَعُ لَهُ الْقَلْبُ، وَتَذِل بِهِ النفْسُ، وَيَقْتَدِي بِهِ الْمُؤْمِنُونَ.","Imam Ali ibn Abu Talibwas publicly seen in worn-out clothes with patches. When it was pointed out to him, he said: With it [such shabbiness of dressing] the heart fears, the mind feels humble and the believers emulate it."
وقال (عليه السلام): إِن الدنْيَا وَالاْخِرَةَ عَدُوانِ مُتَفَاوِتَانِ، وَسَبِيلاَنِ مُخْتَلِفَانِ، فَمَنْ أَحَب الدنْيَا وَتَوَلاهَا أَبْغَضَ الاْخِرَةَ وَعَادَاهَا، وَهُمَا بِمَنْزِلَةِ الْمَشْرِقِ وَالْمَغْرِبِ، وَمَاش بَيْنَهُمَا، كُلمَا قَرُبَ مِنْ وَاحِد بَعُدَ مِنَ الاْخَرِ، وَهُمَا بَعْدُ ضَرتَانِ!,"Certainly this world and the next are two enemies of each other, two paths in opposite directions. Whoever likes this world and loves it hates the next and is its enemy. These two are like the East and the West. If the walker between them gets near to one, he gets farther from the other. After all, they are like two fellow-wives."
وعن نوف البِكاليّ، قال: رأيت أمير المؤمنين(عليه السلام) ذات ليلة، وقد خرج من فراشه، فنظر في النجوم فقال: يا نوف، أراقد أنت أم رامق؟,"It is related by Nawf al-Bikali that: “One night, I saw Imam Ali ibn Abu Talibcoming out of his bed and looking at the stars. Then he said to me: ‘O Nawf! Are you awake or are you sleeping?"
فقلت: بل رامق يا أمير المؤمنين. قال: يَا نَوْفُ، طُوبَى لِلزاهِدِينَ فِي الدنْيَا، الراغِبِينَ فِي الاْخِرَةِ، أُولئِكَ قَوْمٌ اتخَذُوا الارْضَ بِسَاطاً، وَتُرَابَهَا فِرَاشاً، وَمَاءَهَا طِيباً، وَالْقُرْآنَ شِعَاراً، وَالدعَاءَ دِثَاراً، ثُم قَرَضوا الدنْيَا قَرْضاً عَلَى مِنْهَاجِ الْمَسِيحِ.,"I said: ‘I am awake, O Imam Ali ibn Abu Talib l’ whereupon the Imamsaid the following: O Nawf! Blessed be those who abstain from this world and are eager for the next one. They are the people who regard this earth as the floor; its dust as their bed-cloth, and its water as their perfume. They recite the Holy Quran in low tones and supplicate in high tones then they are cut off from the world like Isa (Jesus) was."
يَا نَوْفُ، إِن دَاوُدَ عَلَيْهِ السلاَمُ قَامَ فِى مِثْلِ هذِهِ الساعَةِ مِنَ الليْلِ فَقَالَ: إِنهَا سَاعَةٌ لاَ يَدْعُو فِيهَا عَبْدٌ إِلا اسْتُجِيبَ لَهُ، إِلا أَنْ يَكُونَ عَشاراً أَوْ عَرِيفاً أَوْ شُرْطِيّاً أَوْ صَاحِبَ عَرْطَبَة (وهي الطنبور) أَوْ صَاحِبَ كَوْبَة (وهي الطبل).,"‘O Nawf! Prophet Dawud (David)rose up at a similar hour one night and said: This is the hour when whatever a person pleads, his plea is granted to him unless he is a tax-collector, an intelligence man, a police officer, a lute player or a drummer.’”"
وقد قيل أيضاً: إنّ العَرْطَبَةَ: الطبلُ، والكوبةَ: الطنبور.,Sayyid ar-Radi says the following: “It is also said that ‘artabah’ means (drum) and ‘kubah’ means lute.”
وقال (عليه السلام): إِن اللهَ افْتَرَضَ عَلَيْكُمُ فَرَائِضَ فَلاَ تُضَيعُوهَا، وَحَد لَكُمْ حُدُوداً فَلاَ تَعْتَدُوهَا، وَنَهَاكُمْ عَنْ أَشْيَاءَ فَلاَ تَنْتَهِكُوهَا، وَسَكَتَ لَكُمْ عَنْ أَشْيَاءَ وَلَمْ يَدَعْهَا نِسْيَاناً فَلاَ تَتَكَلفُوهَا.,"Imam Ali ibn Abu Talibsaid: Allah has placed on you some obligations which you should not ignore, has laid down for you limits which you should not transgress, has prohibited you from certain things which you should not violate and has kept quiet about certain things, but He has not left them out by mistake so that you should not find them."
وقال (عليه السلام): لاَ يَتْرُكُ الناسُ شَيْئاً مِنْ أَمْرِ دِينِهِمْ لاِسْتِصْلاَحِ دُنْيَاهُمْ إلا فَتَحَ اللهُ عَلَيْهِمْ مَا هُوَ أَضَر مِنْهُ.,"Imam Ali ibn Abu Talibsaid: If people give up something relevant to religion to set right their worldly affairs, Allah will inflict upon them something more harmful than that."
وقال (عليه السلام): رُب عَالِم قَدْ قَتَلَهُ جَهْلُهُ، وَعِلْمُهُ مَعَهُ لاَ يَنْفَعُهُ.,Imam Ali ibn Abu Talibsaid: Often the ignorance of a learned man ruins him while the knowledge he has does not avail him.
وقال (عليه السلام): لَقَدْ عُلقَ بِنِيَاطِ هذَا الانْسَانِ بَضْعَةٌ هِيَ أَعْجَبُ مَا فِيهِ: وَذلِكَ الْقَلْبُ، وَلَهُ مَوَادّ مِنَ الْحِكْمَةِ وَأَضْدَادٌ مِنْ خِلاَفِهَا، فَإِنْ سَنَحَ لَهُ الرجَاءُ أَذَلهُ الطمَعُ، وَإِنْ هَاجَ بِهِ الطمَعُ أَهْلَكَهُ الْحِرْصُ.,"Imam Ali ibn Abu Talibsaid: In man, there is a piece of flesh attached to him: a vein, and it is the strangest thing in him. It is the heart. It has a store of wisdom and things contrary to wisdom. If it sees a ray of hope, eagerness humiliates it, and when eagerness increases, greed ruins it."
إِنْ مَلَكَهُ الْيَأْسُ قَتَلَهُ الاسَفُ، وإِنْ عَرَضَ لَهُ الْغَضَبُ اشتَد بِهِ الْغَيْظُ، وَإِنْ أَسْعَدَهُ الرضَى نَسِيَ التحَفظَ،إِنْ غَالَهُ الْخَوْفُ شَغَلَهُ الْحَذَرُ، وَإِن اتسَعَ لَهُ الامْنُ اسْتَلَبَتْهُ الْغِرةُ، وَإِن أَصَابَتهُ مُصِيبَةٌ فَضَحَهُ الْجَزَعُ، وَإِنْ أَفَادَ مَالاً أَطْغَاهُ الغِنَى، وَإِنْ عَضتْهُ الْفَاقَةُ شَغَلَهُ الْبَلاَءُ.,"If disappointment overtakes it, grief kills it. If anger rises in it, a serious rage develops. If it is blessed with pleasure, it forgets to be cautious. If it becomes fearing, it becomes heedless. If peace extends all round, it becomes neglectful. If it earns wealth, freedom from care puts it in the wrong. If trouble befalls it, impatience makes it humble. If it faces starvation, distress overtakes it."
وَإِنْ جَهَدَهُ الْجُوعُ قَعَدَ بِهِ الضعْفُ، وإِنْ أَفْرَطَ بِهِ الشبَعُ كَظتْهُ الْبِطْنَةُ، فَكُل تَقْصِير بِهِ مُضِر، وَكُل إِفْرَاط لَهُ مُفْسِدٌ.,"If hunger attacks it, weakness seats it. If its food increases, heaviness of stomach pains it. Thus, every shortness is harmful to it and every excess is injurious to it."
وقال (عليه السلام): نَحْنُ النمْرُقَةُ الْوُسْطَى، بِهَا يَلْحَقُ التالِي، وَإِلَيْهَا يَرْجِعُ الْغَالِي.,"Imam Ali ibn Abu Talibsaid: We (members of the Prophet’s family) are like the pillow in the middle. Whoever lags behind has to come forward to meet it, while whoever exceeds the bounds has to return to it."
وقال (عليه السلام): لاَ يُقِيمُ أَمْرَ اللهِ سُبْحَانَهُ إلا مَنْ لاَ يُصَانِعُ، وَلاَ يُضَارِعُ، وَلاَ يَتبِعُ الْمَطَامِعَ.,"Imam Ali ibn Abu Talibsaid: None can establish the rule of Allah, the Glorified One, except whoever shows no relenting (in the matter of right), who does not behave like wrong doers and who does not run after greed."
معنى ذلك: أنّ المحنة تغلظ عليه، فتسرع المصائب إليه، ولا يفعل ذلك إلا بالاتقياء الابرار والمصطفين الاخيار.,"Sayyid ar-Radi says that the meaning of this is that since the trial of the man who loves Imam Ali ibn Abu Talibwill be so, severe troubles will leap towards him and this is not the case except with the God-fearing, the virtuous and the select good ones."
وهذا مثل قوله (عليه السلام):  مَنْ أَحَبنَا أَهْلَ الْبَيْتِ فَلْيَسْتَعِد لِلْفَقْرِ جِلْبَاباً. وقد تُؤُوّل ذلك على معنى آخر ليس هذا موضع ذكره.,"There is another similar saying of Imam Ali ibn Abu Talib’s individuals, namely: Whoever loves us, members of the Household (of the Prophet []), should be prepared to face destitution. Sayyid ar-Radi says that this has been interpreted in a different way as well, but on this occasion, it is not fit to mention here."
وقال (عليه السلام): لاَ مَالَ أَعْوَدُ مِنَ الْعَقْلِ، وَلاَ وَحْدَةَ أَوْحَشُ مِنَ الْعُجْبِ، وَلاَ عَقْلَ كَالتدْبِيرِ، وَلاَ كَرَمَ كَالتقْوَى، وَلاَ قَرِينَ كَحُسْنِ الْخُلْقِ.,"Imam Ali ibn Abu Talibsaid: No wealth is more profitable than wisdom; no loneliness is more estranging than vanity, no wisdom is as good as tact, no honor is like fear from Allah, no companion is like the goodness of moral character."
وَلاَ مِيرَاثَ كَالاْدَبِ، وَلاَ قَائِدَ كَالتوْفِيقِ، وَلاَ تِجَارَةَ كَالْعَمَلِ الصالِحِ، وَلاَ رِبْحَ كَالثوَابِ، وَلاَ وَرَعَ كالْوُقُوفِ عِنْدَ الشبْهَةِ، وَلاَ زُهْدَ كَالزهْدِ فِي الْحَرَامِ، ولاَ عِلْمَ كَالتفَكرِ، وَلاَ عِبَادَةَ كَأَدَاءِ الْفَرائِضِ.,"no inheritance is like civility, no guide is like promptitude, no trade is like virtuous deeds, no profit is like the Divine reward, no self-control is like inaction in time of doubt, no abstention is like that from prohibitions, no knowledge is like thinking, no worship is like the carrying out of obligations."
وَلاَ إِيمَانَ كَالْحَيَاءِ وَالصبْرِ، وَلاَ حَسَبَ كَالتوَاضُعِ، وَلاَ شَرَفَ كَالْعِلْمِ، وَلاَ مُظَاهَرَةَ أَوْثَقُ مِن مُشَاوَرَة.,"no belief is like modesty and endurance, no attainment is like humility, no honor is like knowledge, no power is like forbearance and no support is more reliable than consultation."
وقال (عليه السلام): إِذَا اسْتَوْلَى الصلاَحُ عَلَى الزمَانِ وَأَهْلِهِ ثُم أَسَاءَ رَجُلٌ الظن بِرَجُل لَمْ تَظْهَرْ مِنْهُ خزْيَةٌ فَقَدْ ظَلَمَ! وَإِذَا اسْتَوْلَى الْفَسَادُ عَلَى الزمَانِ وأَهْلِهِ فَأَحْسَنَ رَجُلٌ الظن بِرَجُل فَقَدْ غَررَ!,"Imam Ali ibn Abu Talibsaid: At a time when virtue is in vogue in the world and among people, if a person entertains an evil suspicion about another person from whom nothing evil has ever been seen, then he has been unjust. And at a time when vice is in vogue in the world and among people, if a man entertains a good idea about another person, he flings himself in peril."
وقيل له (عليه السلام): كيف نجدك يا أمير المؤمنين؟,"It was said to Imam Ali ibn Abu Talib : “How are you, O Imam Ali ibn Abu Talib ?”"
فقال: كَيْفَ يَكُونُ مَنْ يَفْنَى بِبِقَائِهِ، وَيَسْقَمُ بِصِحتِهِ، وَيُؤْتَى مِنْ مَأْمَنِهِ!,"He replied: How can he be whom life is driving towards death, whose state of health can change into sickness any moment and who is to be caught (by death) from his place of safety."
وقال (عليه السلام): كَمْ مِنْ مُسْتَدْرَج بِالاحْسَان إلَيْهِ، وَمَغْرور بِالستْرِ عَلَيْهِ، وَمَفْتُون بِحُسْنِ الْقَوْلِ فِيهِ! وَمَا ابْتَلَى اللهُ أَحَداً بِمِثْلِ الامْلاَءِ لَهُ.,Imam Ali ibn Abu Talibsaid: There are many people who are given time (by Allah) through good treatment towards them and many who are deceived because their sinful activities are veiled (by Allah) and many who are impressed by good talk about themselves. And Allah does not try anyone as seriously as He tries him whom He allows time (to remain sinful).
وقال (عليه السلام): هَلَكَ فِي رَجُلاَنِ: مُحِب غَال وَمُبْغِضٌ قَال.,Imam Ali ibn Abu Talibsaid: Two categories of persons will face ruin on my account: whoever exaggerates in loving me and whoever hates me intensely.
وقال (عليه السلام): إضَاعَةُ الْفُرْصَةِ غُصةٌ.,Imam Ali ibn Abu Talibsaid: To miss an opportunity brings about grief.
وقال (عليه السلام): مَثَلُ الدنْيَا كَمَثَلِ الْحَيةِ: لَينٌ مَسهَا، وَالسم الناقِعُ فِي جَوْفِهَا، يَهْوِي إِلَيْهَا الْغِر الْجَاهِلُ، وَيَحْذَرُهَا ذُو اللب الْعَاقِلُ!,"Imam Ali ibn Abu Talibsaid: The example of the world is like a serpent: It is soft in touch but its inside is full of venom. An ignorant person who has fallen into deceit is attracted towards it, but a wise and intelligent man stays on guard against it."
وقال (عليه السلام) وقد سئل عن قريش: أَما بَنُو مَخْزُوم فَرَيْحَانَةُ قُرَيْش، نُحِب حَدِيثَ رِجَالِهِمْ، وَالنكَاحَ فِي نِسَائِهِمْ.,"Imam Ali ibn Abu Talibwas asked about the tribesmen of Quraish. He replied as follows: As for Banu Makhzum, they are the blossoms of the tribesmen of Quraish. It is delightful to talk to their men and to marry their women."
وَأَما بَنُو عَبْدِ شَمس فَأَبْعَدُهَا رَأْياً، وَأَمْنَعُهَا لِمَا وَرَاءَ ظُهُورِهَا.,"As for Ban Abd Shams, they are far-sighted and cautious about all that is hidden from them."
وَأَما نَحْنُ فَأَبْذَلُ لِمَا فِي أَيْدِينَا، وَأَسْمَحُ عِنْدَ الْمَوْتِ بِنُفُوسِنَا.,"As for ourselves (Banu Hashim), we spend whatever we get and are very generous in offering ourselves to death."
وَهُمْ أَكْثَرُ وَأَمْكَرُ وَأَنْكَرُ، وَنَحْنُ أَفْصَحُ وَأَنْصَحُ وَأَصْبَحُ.,"Consequently, those people are more numerous, more contriving and more ugly while we are most eloquent, well-wishing and handsome."
وقال (عليه السلام): شَتانَ بَيْنَ عَمَلَيْنِ: عَمَل تَذْهَبُ لَذتُهُ وَتَبْقَى تَبِعَتُهُ، وَعَمَل تَذْهَبُ مَؤُونَتُهُ وَيَبْقَى أَجْرُهُ.,"Imam Ali ibn Abu Talibsaid: What a difference there is between two kinds of actions: “A deed whose pleasure passes away but its (ill) consequence remains, and a deed whose hardship passes away but its reward stays."
وتبع جنازة فسمع رجلاً يَضحك، فقال(عليه السلام): كَأَن الْمَوْتَ فِيهَا عَلَى غَيْرِنَا كُتِبَ، وَكَأَن الْحَق فِيهَا عَلَى غَيْرِنَا وَجَبَ، وَكَأَن الذِي نَرَى مِنَ الامْوَاتِ سَفْرٌ عَما قَلِيل إِلَيْنَا رَاجِعُونَ!,"Imam Ali ibn Abu Talibwas present at a funeral when he heard someone laugh. He, therefore, said: Is it that death has been ordained only for others? Is it that right is obligatory only on others? Is it that those whom we see departing on their journey of death will come back to us?"
نُبَوئُهُمْ أَجْدَاثَهُمْ،نَأْكُلُ تُرَاثَهُمْ، كَأَنا مُخَلدُونَ، قَدْ نَسِينَا كُل وَاعِظ وَوَاعِظَة، وَرُمِينَا بِكُل جَائِحَة!!,"We lay them down in their graves then enjoy their estate (as if we will live for good after them). We have ignored every preacher, man or woman and have exposed ourselves to every catastrophe."
[وقال (عليه السلام):] طُوبَى لِمَنْ ذَل فِي نَفْسِهِ، وَطَابَ كَسْبُهُ، وَصَلَحَتْ سَرِيرَتُهُ، وَحَسُنَتْ خَلِيقَتُهُ،أَنْفَقَ الْفَضْلَ مِنْ مَالِهِ، وَأَمْسَكَ الْفَضْلَ مِنْ لِسَانِهِ، وَعَزَلَ عَنِ الناسِ شَرهُ، وَوَسِعَتْهُ السنةُ، وَلَمْ يُنْسَبْ إِلَى الْبِدْعَةِ.,"Imam Ali ibn Abu Talibsaid: Blessed be whoever humbles himself, whose livelihood is pure, whose heart is chaste, whose habits are virtuous, who spends his savings (in the name of Allah), who prevents his tongue from speaking nonsense, who keeps people safe from evil, who is pleased with the (Prophet’s) Sunnah and who is unconnected with innovation (in religion)."
ومن الناس من ينسب هذا الكلام إلى رسول الله(صلى الله عليه وآله).,Sayyid ar-Radi says that Some people attribute this and the previous saying to the Messenger of Allah.
وقال (عليه السلام): غَيْرَةُ الْمَرْأَةِ كُفْرٌ، وَغْيْرَةُ الرجُلِ إيمَانٌ.,"Imam Ali ibn Abu Talibsaid: The jealousy of a woman (with co-wives) is heresy, while the jealousy of a man is a part of belief."
وقال (عليه السلام): لانْسُبَن الاسْلاَمَ نِسْبَةً لَمْ يَنسُبْهَا أَحَدٌ قَبْلِي: الاسْلاَمُ هُوَ التسْلِيمُ، وَالتسْلِيمُ هُوَ الْيَقِينُ، وَالْيَقِينُ هُوَ التصْدِيقُ، وَالتصْدِيقُ هُوَ الاقْرَارُ، وَالاقْرَارُ هُوَ الادَاءُ، وَالادَاءُ هَوَ الْعَمَلُ.,"Imam Ali ibn Abu Talibsaid: I am defining Islam as none has defined it before me: Islam is submission, submission is conviction, conviction is affirmation, affirmation is acknowledgment, acknowledgment is carrying out (of obligations) and carrying out obligations is action."
وقال (عليه السلام): عَجِبْتُ لِلْبَخِيلِ يَسْتَعْجِلُ الْفَقْرَ الذِي مِنْهُ هَرَبَ، وَيَفُوتُهُ الْغِنَى الذِى إِياهُ طَلَبَ، فَيَعِيشُ فِي الدنْيَا عَيْشَ الْفُقَرَاءِ، وَيُحَاسَبُ فِي الاْخِرَةِ حِسَابَ الاغْنِيَاءِ.,"Imam Ali ibn Abu Talibsaid: I wonder at the miser who is speeding towards the very destitution from which he wants to run away and misses the very ease of life which he covets. Consequently, he passes his life in this world like the destitute but will have to render an account in the next world like the rich."
وَعَجِبْتُ لِلْمُتَكَبرِ الذِي كَانَ بِالامْسِ نُطْفَةً، وَيَكُونُ غَداً جِيفَةً.,I wonder at the proud man who was just a drop of semen the other day and will turn into a corpse tomorrow.
وَعَجِبْتُ لِمَنْ شَك فِي اللهِ، وَهُوَ يَرَى خَلْقَ اللهِ.,I wonder at the man who doubts Allah although He sees His creations.
وَعَجِبْتُ لِمَنْ نَسِيَ الْمَوْتَ، وهُوَ يَرَى الْمَوْتَى.,I wonder at him who has forgotten death although he sees people dying.
وَعَجِبْتُ لِمَن أَنْكَرَ النشْأَةَ الاخْرَى، وَهُوَ يَرَى النشْأَةَ الاولَى.,I wonder at him who denies the second life although he has seen the first.
وَعَجِبْتُ لِعَامِر دَارَ الْفَنَاءِ، وَتَارِك دَارَ الْبَقَاءِ.,I wonder at him who inhabits this transient abode but ignores the everlasting one.
122. وقال (عليه السلام): مَنْ قَصرَ فِي الْعَمَلِ ابْتُلِيَ بِالْهَم، وَلاَ حَاجَةَ لله فِيمَنْ لَيْسَ لله فِي نَفْسِهِ وَمَالِهِ نَصِيبٌ.,"Imam Ali ibn Abu Talibsaid: Whoever falls short of actions falls into grief, and Allah has nothing to do with him who spares nothing from his wealth in the name of Allah."
وقال (عليه السلام): تَوَقوا الْبَرْدَ فِي أَولِهِ، وَتَلَقوْهُ فِي آخِرِهِ، فَإِنهُ يَفْعَلُ فِي الابْدَانِ كَفِعْلِهِ فِي الاشْجَارِ، أَولُهُ يُحْرِقُ وَآخِرُهُ يُورقُ.,"Imam Ali ibn Abu Talibsaid: Guard yourselves against cold in its (seasonal) beginning and welcome it towards its end because it affects bodies in the same way as it affects plants. In the beginning, it destroys them, but in the end it gives them fresh leaves.1"
وقال (عليه السلام): عِظَمُ الخالِقِ عِنْدَكَ يُصَغرُ الْـمَخْلُوقَ فِي عَيْنِكَ.,Imam Ali ibn Abu Talibsaid: The Greatness of the Creator appreciated by you will belittle the creatures in your view.
وقال (عليه السلام) وقد رجع من صفين، فأَشرف على القبور بظاهر الكوفة: يَا أَهْلَ الديَارِ الْمُوحِشَةِ، وَالْـمَحَال الْمُقْفِرَةِ، وَالْقُبُورِ الْمُظْلِمَةِ.,"When Imam Ali ibn Abu Talibreturned from (the battle of) Siffin and noticed the graves outside Kufa, he said: O residents of houses which give a sense of loneliness, of depopulated areas, of gloomy graves!"
يَا أَهْلَ الترْبَةِ، يَا أَهْلَ الْغُرْبَةِ، يَا أَهْلَ الْوَحْدَةِ، يَا أَهْلَ الْوَحْشَةِ، أَنْتُمْ لَنَا فَرَطٌ سَابِقٌ، وَنَحْنُ لَكُمْ تَبَعٌ لاَحِقٌ.,O people of the dust! O victims of strangeness! O people of loneliness and O people of desolateness! You have gone ahead and preceded us while we are following you and will join you.
أَما الدورُ فَقَدْ سُكِنَتْ، وَأَما الازْوَاجُ فَقَدْ نُكِحَتْ، وَأَما الامْوَالُ فَقَدْ قُسِمَتْ.,The houses (you left) have been inhabited by others; the wives (you left) have been married by others; the properties have been distributed (among heirs).
هذَا خَبَرُ مَا عِنْدَنَا، فَمَا خَبَرُ مَا عِنْدَكُمْ؟,This is the news about those around us; what is the news about things around you?!
ثم التفت إِلى أَصحابه فقال: أَمَا لَوْ أُذِنَ لَهُمْ فِي الْكَلاَمِ لاخْبَرُوكُمْ أَن (خَيْرَ الزادِ التقْوَى),"Imam Ali ibn Abu Talibturned to his companions and said: Beware! If they were allowed to speak they will inform you that: “Verily, the best provision is fear of Allah” (Holy Quran, 2: 197)."
وقال (عليه السلام) وقد سمع رجلاً يذم الدنيا: أَيهَا الذام للدنْيَا، الْمُغْتَر بِغُرُرِهَا، [الْـمَخْدُوعُ بِأَبَاطِيلِهَا! أَتَغْتَر بِالدنْيَا ]ثُم تَذُمهَا؟ أَ أَنْتَ الْمُتَجَرمُ عَلَيْهَا، أَمْ هِيَ الْمُتَجَرمَةُ عَلَيْكَ؟ مَتَى اسْتَهْوَتْكَ، أَمْ مَتى غَرتْكَ؟,"Imam Ali ibn Abu Talibheard a man speaking ill of life in this world, so he said to him: O you who abuses the world! O you who has been deceived by it and cheated by its wrongs! Do you thus covet the world then abuse it?! Do you accuse it or should it accuse you?! When did it bewilder you or deceive you."
أَبِمَصَارِعِ آبَائِكَ مِنَ الْبِلَى، أَمْ بِمَضَاجِعِ أُمهَاتِكَ تَحْتَ الثرَى؟ كَمْ عَللْتَ بِكَفيْكَ، وَكَمْ مَرضْتَ بِيَدَيْكَ! تَبْغِي لَهُمُ الشفَاءَ، وَتَسْتَوْصِفُ لَهُمُ  الاطِباءَ، لَمْ يَنْفَعْ أَحَدَهُمْ إِشْفَاقُكَ، وَلَمْ تُسْعَفْ فِيهِ بِطِلْبَتِكَ.,"whether by the decay and fall of your forefathers, or by the sleeping places of your mothers under the ground? How much did you look after them in their illness and nursed them during sickness, desiring them to be cured and consulting physicians for them in the morning when your medicine did not avail them and your wailing for them did not benefit them? Your mourning over them did not prove useful to them and you could not achieve your aim."
وَلَمْ تَدْفَعْ عَنْهُ بِقُوتِكَ! قَدْ مَثلَتْ لَكَ بِهِ الدنْيَا نَفْسَكَ، وَبِمَصْرَعِهِ مَصْرَعَكَ.,"You could not ward off (death) from them with all your power. In fact, through the dying man, the world presented an illustration for you and showed you by the example of his falling down how you will also fall."
إِن الدنْيَا دَارُ صِدْق لِمَنْ صَدَقَهَا، وَدَارُ عَافِيَة لِمَنْ فَهِمَ عَنْهَا، وَدَارُ غِنىً لِمَنْ تَزَودَ مِنْهَا، وَدَارُ مَوْعِظَة لِمَنْ اتعَظَ بِهَا.,"Certainly, this world is a house of truth for whoever appreciates it, a place of safety for whoever understands it, a house of riches for whoever collects provision from it (for the next world), and a house of instructions for whoever draws instruction from it."
مَسْجِدُ أَحِباءِ اللهِ، وَمُصَلى مَلاَئِكَةِ اللهِ، وَمَهْبِطُ وَحْيِ اللهِ، وَمَتْجَرُ أَوْلِيَاءِ اللهِ، اكْتَسَبُوا فِيهَاالرحْمَةَ، وَرَبِحُوا فِيهَا الْجَنةَ.,"It is the place of worship for those who love Allah, the place of praying for the angels of Allah, the place where the revelation of Allah descends, and the marketing place for those devoted to Allah. Herein, they earned mercy and herein they acquired Paradise by way of profit."
فَمَنْ ذَا يَذُمهَا وَقَدْ آذَنَتْ بِبَيْنِهَا، وَنَادَتْ بِفِراقِهَا، وَنَعَتْ نَفْسَهَا وَأَهْلَهَا.,"Therefore, who can abuse it when it has announced its departure and called out that it will leave?! It had given news of its own destruction and the death of its people."
فَمَثلَتْ لَهُمْ بِبَلاَئِهَا الْبَلاَءَ،شَوقَتْهُمْ بِسُرُورِهَا إِلَى السرُورِ؟!,"By its hardship, it set an example of their hardships. By its pleasures, it created eagerness for the pleasures (of the next world)."
رَاحَتْ بِعَافِيَة، وَابْتَكَرَتْ بِفَجِيعَة، ترغِيباً وَتَرْهِيباً، وَتَخْوِيفاً وَتَحْذِيراً، فَذَمهَا رِجَالٌ غَدَاةَ الندَامَةِ، وَحَمِدَهَا آخَرُونَ يَوْمَ الْقِيَامَةِ.,"It brings ease in the evening and grief in the morning by way of persuasion, dissuasion, alarm and warning. People abuse it on the morning of their repentance, but there are others who will praise it on the Day of Judgement."
ذَكرَتْهُمُ الدنْيَا فَذَكَرُوا، وَحَدثَتْهُمْ فَصَدقُوا، وَوَعَظَتْهُمْ فَاتعَظُوا.,The world recalled to them the next life and they bore it in mind. It related to them (things of the next life) and they acknowledged them. It preached to them and they took lesson therefrom.
وقال (عليه السلام): إِن لله مَلَكاً يُنَادِي فِي كُل يَوْم: لِدُوا لِلْمَوْتِ، وَاجْمَعُوا لِلْفَنَاءِ، وَابْنُوا لِلْخَرَابِ.,Imam Ali ibn Abu Talibsaid: There is an angel of Allah who calls out every day: “Beget children for death! Collect wealth for destruction and raise construction for ruin!”
وقال (عليه السلام): الدنْيَا دَارُ مَمَر إلى دَارِ مَقَر، وَالناسُ فِيهَا رَجُلاَنِ: رَجُلٌ بَاعَ نَفْسَهُ فَأَوْبَقَهَا، وَرَجُلٌ ابْتَاعَ نَفْسَهُ فَأَعْتَقَهَا.,"Imam Ali ibn Abu Talibsaid: This world is a transient place, not a place of stay. The people herein are of two types: One is a man who sold away his soul (to his passions) and thus ruined it, and the other is a man who purchased his soul (by controlling his desires) and freed it."
وقال (عليه السلام): لاَ يَكُونُ الصدِيقُ صَدِيقاً حَتى يَحْفَظَ أَخَاهُ فِي ثَلاَث: فِي نَكْبَتِهِ، وَغَيْبَتِهِ، وَوَفَاتِهِ.,"Imam Ali ibn Abu Talibsaid: A friend is not a friend unless he affords protection to his comrade on three occasions: in his adversity, in his absence and at the time of his death."
وقال (عليه السلام): مَنْ أُعْطِيَ أَرْبعاً لَمْ يُحْرَمْ أَرْبَعاً: مَنْ أُعْطِيَ الدعَاءَ لَمْ يُحْرَمِ الاجَابَةَ، وَمَنْ أُعْطِيَ التوْبَةَ لَمْ يُحْرَمِ الْقَبُولَ، وَمَنْ أُعْطِيَ الاسْتِغْفَارَ لَمْ يُحْرَمِ الْمَغْفِرَةَ، وَمَنْ أُعْطِيَ الشكْرَ لَمْ يُحْرَمِ الزيَادَةَ.,"Imam Ali ibn Abu Talibsaid: Whoever is bestowed four things is not disallowed four things: whoever is allowed to pray is not deprived of the response to it; whoever is allowed to offer repentance is not deprived of its acceptance; whoever is allowed to seek forgiveness is not deprived of forgiveness, and whoever is allowed to be grateful is not deprived of furtherance of favors."
وتصديقُ ذَلكَ في كتَابِ اللهِ، قَالَ اللهُ عزوجل في الدّعَاء: (ادْعُونِي أسْتَجِبْ لَكُمْ).,"Sayyid ar-Radi says that this is confirmed by the Book of Allah. About praying, Allah says, “Call unto Me, I will answer you” (Holy Quran, 4: 60)."
وقال في الاستغفار: (وَمَنْ يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ ثُمّ يَسْتَغْفِرِ اللهَ يَجِدِ اللهَ غَفُوراً رَحِيماً).,"About forgiveness Allah says, “And whoever does evil, or wrongs his own self and thereafter seeks Allah’s forgiveness shall find Allah oft-Forgiving, most Merciful” (Holy Quran, 4: 110)."
وقال في الشكر: (لَئِنْ شَكَرْتُمْ لاَزِيدَنّكُمْ).,"About gratefulness He says, “If you show gratitude, I will increase (my favors) to you” (Holy Quran, 14: 7)."
وقال في التوبة: (إنّما التّوْبَةُ عَلَى اللهِ لِلذِينَ يَعْمَلُونَ السّوءَ بِجَهَالَة ثُم يَتُوبُونَ مِنْ قَرِيب فأُولَئِكَ يَتُوبُ اللهُ عَلَيْهِمْ وَكَانَ اللهُ عَلِيماً حَكِيماً).,"About repentance He says, “Verily, repentance (acceptable) with Allah is only for those who do evil out of ignorance then turn (to Allah) soon (thereafter); to these, Allah will turn mercifully, and Allah is all-Knowing, all-Wise” (Holy Quran, 4: 17)."
وقال (عليه السلام): الصلاَةُ قُرْبَانُ كُل تَقِيّ، وَالْحَج جِهَادُ كُل ضَعِيف، وَلِكُل شَيْء زَكَاةٌ، وَزَكَاةُ الْبَدَنِ الصيَامُ، وَجِهَادُ الْمَرْأَةِ حُسْنُ التبَعلِ.,"Imam Ali ibn Abu Talibsaid: For the God-fearing, prayers is a means of seeking nearness to Allah, and for the weak, the hajj is as good as jihad. For everything there is a tax, and the tax of the body is fasting. The jihad of a woman is to afford pleasant company to her husband."
وقال (عليه السلام): اسْتَنْزِلُوا الرزْقَ بِالصدَقَةِ.,Imam Ali ibn Abu Talibsaid: Seek livelihood by giving alms.
ومَنْ أَيْقَنَ بِالْخَلَفِ جَادَ بِالْعَطِيةِ.,Imam Ali ibn Abu Talibsaid: Whoever is sure of a good return is generous in giving.
وقال (عليه السلام): تَنْزِلُ الْمَعُونَةُ عَلَى قَدْرِ الْمَؤُونَةِ.,Imam Ali ibn Abu Talibsaid: Assistance is allowed according to need.
وقال (عليه السلام): مَا عَالَ امرؤٌ اقْتَصَدَ.,Imam Ali ibn Abu Talibsaid: Whoever is moderate does not become destitute.
وقال (عليه السلام): قِلةُ الْعِيَالِ أَحَدُ الْيَسَارَيْنِ.,Imam Ali ibn Abu Talibsaid: A small family is one of the ways of (securing) ease.
وَالتوَددُ نِصْفُ الْعَقْلِ.,Imam Ali ibn Abu Talibsaid: Loving one another is half the measure of wisdom.
وَالْهَم نِصْفُ الْهَرَمِ.,Imam Ali ibn Abu Talibsaid: Grief is half the old age.
وقال (عليه السلام): يَنْزِلُ الصبْرُ عَلَى قَدْرِ الْمُصِيبَةِ، وَمَنْ ضَرَبَ يَدَهُ عَلَى فَخِذِهِ عِنْدَ مُصِيبَتِهِ حَبِطَ أجْرُهُ.,Imam Ali ibn Abu Talibsaid: Endurance comes according to affliction. Whoever beats his hand on the thigh in his affliction ruins all his good actions.
وقال (عليه السلام): كَمْ مِنْ صَائِم لَيْسَ لَهُ مِنْ صِيَامِهِ إِلا الظمَأُ، وَكَمْ مِنْ قَائِم لَيْسَ لَهُ مِنْ قِيَامِهِ إِلا الْعَنَاءُ، حَبذَا نَوْمُ الاكْيَاسِ وَإِفْطَارُهُمْ!,Imam Ali ibn Abu Talibsaid: There are many who fast but whose fast is nothing more than hunger and thirst. There are many who offer of prayers and whose prayer is no better than wakefulness and hardship: the sleep as well as the eating and drinking of the intelligent (God-fearing) person is far better.
وقال (عليه السلام): سُوسُوا إِيمَانَكُمْ بِالصدَقَةِ، وَحَصنُوا أَمْوَالَكُمْ بِالزكَاةِ، وَادْفَعُوا أَمْواجَ الْبَلاَءِ بِالدعَاءِ.,"Imam Ali ibn Abu Talibsaid: Protect your belief by charity; guard your wealth by paying Allah’s share thereof, and ward off the waves of calamity by praying."
ومن كلام له (عليه السلام) لكُمَيْل بن زياد النخعي:,Imam Ali Ibn Abu Talib’s Conversation with Kumayl Ibn Ziyad Al-Nakh’I:
قال كُمَيْل بن زياد: أخذ بيدي أمير المؤمنين علي بن أبي طالب(عليه السلام)، فأخرجني إلى الجبّان، فلمّا أصحر تنفّس الصّعَدَاء، ثمّ قال:,"Kumayl ibn Ziyad has related saying that Imam Ali ibn Abu Talibcaught hold of his hand and took him to the graveyard. When the Imamhad passed through the graveyard and left the city behind, he let a deep sigh and said the following:"
يَا كُمَيْل بْن زِيَاد، إِن هذهِ الْقُلُوبَ أَوْعِيَةٌ، فَخَيْرُهَا أَوْعَاهَا، فَاحْفَظْ عَني مَا أَقُولُ لَكَ:,"O Kumayl these hearts are containers. The best of them is that which preserves (its contents); so, preserve what I say to you:"
الناسُ ثَلاَثَةٌ: فَعَالِمٌ رَبانِي، وَمُتَعَلمٌ عَلَى سَبِيلِ نَجَاة، وَهَمَجٌ رَعَاعٌ، أَتْبَاعُ كُل نَاعِق، يَمِيلُونَ مَعَ كُل رِيح، لَمْ يَسْتَضِيئُوا بِنُورِ الْعِلْمِ، وَلَمْ يَلْجَؤُوا إِلَى رُكْن وَثِيق.,"People are of three types: One is the scholar and the Divine. Then, the seeker of knowledge who is also on the way to deliverance. Then the common rot who runs after every caller and bends in the direction of every wind. They seek no light from the glory of knowledge and do not take protection from any reliable support."
يَا كُمَيْلُ، الْعِلْمُ خَيْرٌ مِنَ الْمَالِ: الْعِلْمُ يَحْرُسُكَ وَأَنْتَ تَحْرُسُ المَالَ، وَالْمَالُ تَنْقُصُهُ النفَقَةُ، وَالْعِلْمُ يَزْكُو عَلَى الانْفَاقِ، وَصَنِيعُ الْمَالِ يَزُولُ بِزَوَالِهِ.,"O Kumayl! Knowledge is better than wealth. Knowledge guards you, while you have to guard the wealth. Wealth decreases by spending, while knowledge multiplies by spending, and the results of wealth die as wealth decays."
يَا كُمَيْل بْن زِيَاد، مَعْرِفَةُ الَعِلْمِ دِينٌ يُدَانُ بِهِ، بِهِ يَكْسِبُ الانْسَانُ الطاعَةَ فِي حَيَاتِهِ، وَجَمِيلَ الاحْدُوثَةِ بَعْدَ وَفَاتِهِ، وَالْعِلْمُ حَاكِمٌ، وَالْمَالُ مَحْكُومٌ عَلَيْهِ.,"O Kumayl! Knowledge is belief which is acted upon. With it, man acquires obedience during his life and a good name after his death. Knowledge is the ruler while wealth is ruled upon."
يَا كُمَيْل بْن زِياد، هَلَكَ خُزانُ الامْوَالِ وَهُمْ أَحْيَاءٌ، وَالْعلَمَاءُ بَاقُونَ مَا بَقِيَ الدهْرُ: أَعْيَانُهُمْ مَفْقُودَةٌ،أَمْثَالُهُمْ فِي الْقُلُوبِ مَوْجُودَةٌ.,"O Kumayl! Those who amass wealth are dead even though they may be living, while those endowed with knowledge will remain as long as the world lives. Their bodies are not available but their figures exist in the hearts."
هَا إِن ها هُنَا لَعِلْماً جَمّاً (وَأَشَارَ إِلى صَدره) لَوْ أَصَبْتُ لَهُ حَمَلَةً! بَلَى أَصَبْتُ لَقِناً غَيْرَ مَأْمُون عَلَيْهِ، مُسْتَعْمِلاً آلَةَ الدينِ لِلدنْيَا، وَمُسْتَظْهِراً بِنِعَمَ اللهِ عَلَى عِبادِهِ، وَبِحُجَجِهِ عَلَى أَوْلِيَائِهِ، أَوْ مُنْقَاداً لِحَمَلَةِ الْحَق، لاَ بَصِيرَةَ لَهُ فِي أَحْنَائِهِ، يَنْقَدِحُ الشك فِي قَلْبِهِ لاولِ عَارِض مِنْ شُبْهَة.,"Look, here is a heap of knowledge (and Imam Ali ibn Abu Talib y pointed to his bosom). I wish I could get someone to bear it. Yes, I did find (such a person), but either he was one who could not be relied upon, or he was one who exploits the religion for worldly gains and, by virtue of Allah’s favors on him, he will dominate the people, and through Allah’s pleas he will master His devotees. Or he was one who was obedient to the hearers of the truth but there was no intelligence in his bosom. At the first appearance of doubt, he will entertain misgivings in his heart."
أَلاَ لاَ ذَا وَلاَ ذَاكَ! أَوْ مَنْهُوماً بِاللذةِ، سَلِسَ الْقِيَادِ للشهْوَةِ، أَوْ مُغْرَماً بِالْجَمْعِ وَالادخَارِ، لَيْسَا مِنْ رُعَاةِ الدينِ فِي شَيْء، أَقْرَبُ شَيْء شَبَهاً بِهِمَا الانَعَامُ السائِمَةُ! كَذلِكَ يَمُوتُ الْعِلْمُ بِمَوْتِ حَامِلِيهِ.,"So, neither this nor that was good enough. Either the man is eager for pleasures, easily led away by passions, or is covetous for collecting and hoarding wealth. Neither of them has any regard for religion in any matter. The nearest example of these is the loose cattle. This is the way that knowledge dies away with the death of its bearers."
اللهُم بَلَى! لاَ تَخْلُو الارْضُ مِنْ قَائِم لله بِحُجة، إِما ظَاهِراً مَشْهُوراً، أوْ خَائِفاً مَغْمُوراً، لِئَلا تَبْطُلَ حُجَجُ اللهِ وَبَينَاتُهُ.,"O Lord! Yes! Yet the earth is never devoid of those who maintain Allah’s plea either openly and reputedly or, being afraid, as hidden in order that Allah’s pleas and proofs should not be rebutted."
وَكَمْ ذَا وَأَيْنَ أُولئِكَ؟ أُولئِكَ ـ وَاللهِ ـ الاقَلونَ عَدَداً، وَالاعْظَمُونَ قَدْراً، يَحْفَظُ اللهُ بِهِمْ حُجَجَهُ وَبَينَاتِهِ، حَتى يُودِعُوهَا نُظَرَاءَهُمْ، وَيَزْرَعُوهَا فِي قُلُوبِ أَشْبَاهِهِمْ.,"How many are they and where are they? By Allah, they are few in number, but they are great in esteem before Allah. Through them, Allah guards His pleas and proofs till they entrust them to others like themselves and sow the seeds thereof in the hearts of those who are like them."
هَجَمَ بِهِمُ الْعِلْمُ عَلَى حَقِيقَةِ الْبَصِيرَةِ، وَبَاشَرُوا رُوحَ الْيَقِينِ، وَاسْتَلاَنُوا مَا اسْتَوْعَرَهُ الْمُتْرَفُونَ، وَأَنِسُوا بِمَا اسْتَوْحَشَ مِنْهُ الْجَاهِلُونَ، وَصَحِبُوا الدنْيَا بِأَبْدَان أَرْوَاحُهَا مُعَلقَةٌ بِالْـمَحَل الاعْلَى، أُولئِكَ خُلَفَاءُ اللهِ فِي أَرْضِهِ، وَالدعَاةُ إِلَى دِينِهِ، آهِ آهِ شَوْقاً إِلَى رُؤْيَتِهِمْ!,"Knowledge has led them to real understanding, so they have associated themselves with the spirit of conviction. They take easy what the easy going regard as hard. They endear what the ignorant take as strange. They live in this world with their bodies here but their spirits resting in the high above. They are the vicegerents of Allah on His earth and callers to His religion. O, how I yearn to see them!"
انْصَرِفْ إذَا شِئْتَ.,"Go away, O Kumayl, wherever you wish!"
وقال (عليه السلام): الْمَرْءُ مَخْبُوءٌ تَحْتَ لِسَانِهِ.,Imam Ali ibn Abu Talibsaid: Man is hidden under his tongue. You cannot know his worth and value.
وقال (عليه السلام): هَلَكَ امْرُؤُ لَمْ يَعْرِفْ قَدْرَهُ.,Imam Ali ibn Abu Talibsaid: Whoever does not know his own worth is ruined.
وقال (عليه السلام) لرجل سأَله أَن يعظه: لاَ تَكُنْ مِمنْ يَرْجُو الاْخِرَةَ بِغَيْرِ الْعَمَلِ، وَيُرَجي التوْبَةَ بِطُولِ الامَلِ، يَقُولُ فِي الدنْيَا بِقَوْلِ الزاهِدِينَ، وَيَعْمَلُ فِيهَا بَعَمَلِ الراغِبِينَ.,"Imam Ali ibn Abu Talibsaid the following to a man who had requested him to preach: Do not be like him who hopes for (bliss in) the next life without action and delays repentance by prolonging his desires, who utters words like ascetics in this world but whose deeds are like those who are eager for it."
إِنْ أُعْطِيَ مِنْهَا لَمْ يَشْبَعْ، وَإِنْ مُنِعَ مِنْهَا لَمْ يَقْنَعْ.,"If he is granted something of it, he does not feel satisfied. If he is denied, he is not content."
يَعْجِزُ عَنْ شُكْرِ مَا أُوتِيَ، وَيَبْتَغِي الزيَادَةَ فِيَما بَقِيَ.,He is not grateful for what he gets and covets an increase in whatever remains with him.
يَنْهَى وَلاَ يَنْتَهِي، وَيَأْمُرُ بِمَا لاَ يَأْتِي.,He curbs others (from wrongdoing) but not his own self. He commands others for what he himself does not do.
يُحِب الصالِحِينَ وَلاَ يَعْمَلُ عَمَلَهُمْ، وَيُبْغِضُ الْمُذْنِبِينَ وَهُوَ أَحَدُهُمْ، يَكْرَهُ الْمَوْتَ لِكَثْرَةِ ذُنُوبِهِ، وَيُقِيمُ عَلَى مَا يَكْرَهُ الْمَوْتَ لَهُ.,He loves the virtuous but does not behave like them. He hates the vicious but he himself is one of them. He dislikes death because of the excess of his sins but adheres to that because of which he is afraid of death.
إِنْ سَقِمَ ظَل نَادِماً، وَإِنْ صَح أَمِنَ لاَهِياً، يُعْجَبُ بِنَفْسِهِ إِذَا عوفِيَ.,"If he falls ill, he feels ashamed: if he is healthy, he feels secure and indulges in amusements. When he recovers from illness, he feels vain about himself."
وَيَقْنَطُ إِذَا ابْتُلِيَ، إِنْ أَصَابَهُ بَلاَءٌ دَعَا مُضْطَرّاً، وإِنْ نَالَهُ رَخَاءُ أَعْرَضَ مُغْتَرّاً.,"When he is afflicted, he loses hope. If distress befalls him, he prays like a bewildered man. When he finds ease of life, he falls into deceit and turns his face away."
تَغْلِبُهُ نَفْسُهُ عَلَى مَا يَظُن، وَلاَ يَغْلِبُهَا عَلَى مَا يَسْتَيْقِنُ، يَخَافُ عَلَى غْيَرِهِ بِأَدْنىَ مِنْ ذَنْبِهِ، وَيَرْجُو لِنَفْسِهِ بِأَكْثَرَ مِنْ عَمَلِهِ.,"His heart overpowers him by means of imaginary things while he cannot control his heart by his conviction. For others, he is afraid of small sins, but for himself, he expects more rewards than his performance."
إِنْ اسْتَغْنَى بَطِرَ وَفُتِنَ، وَإِنِ افْتقَرَ قَنِطَ وَوَهَنَ.,"If he becomes wealthy, he becomes self-conscious and falls into vice. If he is impoverished, he despairs and becomes weak."
يُقَصرُ إِذَا عَمِلَ، وَيُبَالِغُ إِذَا سَأَلَ، إِنْ عَرَضَتْ لَهُ شَهْوَةٌ أَسْلَفَ الْمَعْصِيَةَ وَسَوفَ التوْبَةَ، وَإِنْ عَرَتْهُ مِحْنَةٌ انْفَرَجَ عَنْ شَرَائِطِ الْمِلةِ.,"He is brief when he is doing a good thing but goes too far when he is begging. When passion overtakes him, he is quick in committing sin but delays repentance. If hardship befalls him, he goes beyond the canons of the (Islamic) community."
يَصِفُ الْعِبْرَةَ وَلاَ يَعْتَبرُ، وَيُبَالِغُ فِي الْمَوْعِظَةِ وَلاَ يَتعِظُ، فَهُوَ بِالْقَوْلِ مُدِل، وَمِنَ الْعَمَلِ مُقِل.,He describes instructive events but does not take instruction himself. He preaches at length but does not accept any preaching for himself. He is tall on speech but short on action.
يُنَافِسُ فِيَما يَفْنَى، وَيُسَامِحُ فِيَما يَبْقَى، يَرَى الْغُنْمَ مغْرَماً، وَالْغُرْمَ مَغْنَماً، يخشَى الْمَوْتَ وَلاَ يُبَادِرُ الْفوْتَ.,He aspires for things that will perish and ignores things that will last for good. He regards profit as loss and loss as profit. He fears death but does nothing in its anticipation.
يَسْتَعْظِمُ مِنْ مَعْصِيَةِ غَيْرِهِ مَا يَسْتَقِل أَكْثَرَ مِنْهُ مِنْ نَفْسِهِ، وَيَسْتَكْثِرُ مِنْ طَاعَتِهِ مَا يَحْقِرُهُ مِنْ طَاعَةِ غَيْرِهِ.,"He regards the sins of others as big but considers the same things for himself as small. If he does something in obedience to Allah, he considers it much, but if others do the same, he considers it small."
فَهُوَ عَلَى الناسِ طَاعِنٌ، وَلِنَفْسِهِ مُدَاهِنٌ.,"He, therefore, rebukes others but flatters himself."
اللهْوُ مَعَ الاغْنِيَاءِ أَحَب إِلَيْهِ مِنَ الذكْرِ مَعَ الْفُقَرَاءِ، يَحْكُمُ عَلَى غَيْرِهِ لِنَفْسِهِ وَلاَ يَحْكُمُ عَلَيْهَا لِغَيْرِهِ، يُرْشِدُ غَيْرَهُ يُغْوِي نَفْسَهُ.,Entertainment in the company of the wealthy is dearer to him than remembrance (of Allah) with the poor; he passes verdicts against others for his own interests and does not do so against himself for others’ interests. He guides others but misguides himself.
فَهُوَ يُطَاعُ وَيَعْصِي، وَيَسْتَوْفِي وَلا يُوفِي، وَيَخْشَى الْخَلْقَ فِي غَيْرِ رَبهِ، وَلاَ يَخْشَى رَبهُ فِي خَلْقِهِ.,He is obeyed by others but he himself disobeys (Allah). He seeks the fulfillment of obligations (to himself) but does not fulfil his own obligations (towards others). He fears the people (and deeds) for others besides his Lord (Allah) and does not fear his Lord in dealing with the public.
ولو لم يكن في هذا الكتاب إلاّ هذا الكلام لكفى به موعظةً ناجعةً، وحكمةً بالغةً، وبصيرةً لمبصر و، عبرةً لناظر مفكّر.,"Sayyid ar-Radi says that if this book had contained nothing save this short statement, it will have sufficed as a successful piece of preaching, a specimen of high philosophy, an objective of wisdom for the onlooker and a source of instruction for the meditative onlooker."
وقال (عليه السلام): لِكُل امْرِىء عَاقِبَةٌ حُلْوَةٌ أَوْ مُرةٌ.,"Imam Ali ibn Abu Talibsaid: Every human being has to meet the end, sweet or sour."
وقال (عليه السلام): لِكُل مُقْبِل إِدْبَارٌ، وَمَا أَدْبَرَ كَأَنْ لَمْ يَكُنْ.,"Imam Ali ibn Abu Talibsaid: Every comer has to return, and after returning, it is as though he never existed."
وقال (عليه السلام): لاَ يَعْدَمُ الصبُورُ الظفَرَ وَإِنْ طَالَ بِهِ الزمَانُ.,Imam Ali ibn Abu Talibsaid: The one who endures does not miss success although it may take a long time.
وقال (عليه السلام): الراضِي بِفِعْلِ قَوْم كَالداخِلِ فِيهِ مَعَهُمْ، وَعَلَى كُل دَاخِل فِي بَاطِل إِثْمَانِ: إِثْمُ الْعَمَلِ بِهِ، وَإِثْمُ الرضَى بِهِ.,Imam Ali ibn Abu Talibsaid: Whoever agrees with the action of a group of persons is as though he joins them in that action. And everyone who joins in wrong commits two sins: one sin for committing the wrong and the other for agreeing with it.
وقال (عليه السلام): اعْتَصِمُوا بِالذمَمِ فِي أَوْتَادِهَا.,Imam Ali ibn Abu Talibsaid: Adhere to your covenants and entrust their fulfillment to steadfast persons.
وقال (عليه السلام): عَلَيْكُمْ بِطَاعَةِ مَنْ لاَ تُعْذَرُونَ بِجَهَالَتِهِ.,Imam Ali ibn Abu Talibsaid: On you lies (the obligation of) obedience to the person about whom you cannot plead the excuse of ignorance.But it will ever remain on the oppressor.
وقال (عليه السلام): قَدْ بُصّرْتُمْ إِنْ أَبْصَرْتُمْ، وَقَدْ هُدِيتُمْ إِنِ اهْتَدَيْتُمْ، وأُسْمِعْتُمْ إِنِ اسْتَمَعْتُمْ.,"Imam Ali ibn Abu Talibsaid: Your minds are opened when you see, and you are guided when you receive guidance, and you are made to hear when you do hear."
وقال (عليه السلام): عَاتِبْ أَخَاكَ بِالاحْسَانِ إِلَيْهِ، وَارْدُدْ شَرهُ بِالانْعَامِ عَلَيْهِ.,"Imam Ali ibn Abu Talibsaid: Remonstrate with your brother by being kind to him, and respond to his evil by being generous to him."
وقال (عليه السلام): مَنْ وَضَعَ نَفْسَهُ مَوَاضِعَ التهَمَةِ فَلاَ يَلُومَن مَنْ أَسَاءَ بِهِ الظن.,"Imam Ali ibn Abu Talibsaid: If one places himself where he may be charged, let him not blame those who may think ill of him."
وقال (عليه السلام): مَنْ مَلَكَ استأْثَرَ.,Imam Ali ibn Abu Talibsaid: One who possesses prefers himself over others.
وَمَنِ اسْتَبَد بِرَأْيِهِ هَلَكَ، وَمَنْ شَاوَرَ الرجَالَ شَارَكَهَا فِي عُقُولِهَا.,"Imam Ali ibn Abu Talibsaid: One who follows only his view perishes, and one who consults with others shares their wisdom"
وَمَنْ كَتَمَ سِرهُ كَانَتِ الْخِيرَةُ بِيَدِهِ.,Imam Ali ibn Abu Talibsaid: One who hides his secret holds his own option.
وقال (عليه السلام): الْفَقْرُ الْمَوْتُ الاكْبَرُ.,Imam Ali ibn Abu Talibsaid: Poverty is the greatest death.
وقال (عليه السلام): مَنْ قَضَى حَق مَنْ لاَ يَقْضِي حَقهُ فَقَدْ عَبَدَهُ.,"Imam Ali ibn Abu Talibsaid: If one is fair to another who is not fair to him, it is as though he worships him."
وقال (عليه السلام): لاَ طَاعَةَ لمخْلُوق فِي مَعْصِيَةِ الْخَالِقِ.,Imam Ali ibn Abu Talibsaid: No creature should be obeyed so long as such obedience means disobedience of the Creator.
وقال (عليه السلام): لاَ يُعَابُ الْمَرْءُ بِتَأْخِيرِ حَقهِ، إِنمَا يُعَابُ مَنْ أَخَذَ مَا لَيْسَ لَهُ.,Imam Ali ibn Abu Talibsaid: No blame should be placed on one in delaying taking what belongs to him; blame should be on one who takes what does not belong to him.
وقال (عليه السلام): الاعْجَابُ يَمْنَعُ مِنَ الاْزْدِيَادَ.,Imam Ali ibn Abu Talibsaid: Conceit stops one from seeking perfection.
وقال (عليه السلام): الامْرُ قَرِيبٌ وَالاْصْطِحَابُ قَلِيلٌ.,"The undertaking is near, but company is not."
وقال (عليه السلام): قَدْ أَضَاءَ الصبْحُ لِذِي عَيْنَيْنِ.,Imam Ali ibn Abu Talibsaid: Morning surely shines for those who have vision.
وقال (عليه السلام): تَرْكُ الذنْبِ أَهْوَنُ مِنْ طَلَبِ التوْبَةِ.,Imam Ali ibn Abu Talibsaid: Abandoning a sin is easier than seeking help.
وقال (عليه السلام): كَمْ مِنْ أَكْلَة مَنَعَتْ أَكَلاَت!,Imam Ali ibn Abu Talibsaid: How often one meal blocks many!
وقال (عليه السلام): الناسُ أَعْدَاءُ مَا جَهِلُوا.,Imam Ali ibn Abu Talibsaid: People are enemies of what they do not know.
وقال (عليه السلام): مَنِ اسْتَقْبَلَ وُجُوهَ الاْرَاءِ عَرَفَ مَوَاقِعَ الْخَطَاَ.,One who welcomes various views gets to know where error lies.
وقال (عليه السلام): مَن أَحَد سِنَانَ الْغَضَبِ لله قَوِيَ عَلَى قَتْلِ أَشِداءِ الْبَاطِلِ.,Imam Ali ibn Abu Talibsaid: One who sharpens his weapon seeking revenge against those who incur the Wrath of Allah will be strong enough to kill those who are strong in committing falsehood.
165. وقال (عليه السلام): إِذَا هِبْتَ أَمْراً فَقَعْ فِيهِ، فَإِن شِدةَ تَوَقيهِ أَعْظَمُ مِما تَخَافُ مِنْهُ.,"Imam Ali ibn Abu Talibsaid: If you fear doing something, then do it because your fear is greater than the deed itself."
وقال (عليه السلام): آلَةُ الريَاسَةِ سَعَةُ الصدْرِ.,Imam Ali ibn Abu Talibsaid: The mechanism whereby one earns mastership is forbearance.
وقال (عليه السلام): ازْجُرِ الْمُسِيءَ بِثوَابِ الْـمُحْسِنِ.,Reprimand the evil doer by rewarding the doer of righteous­ness.
وقال (عليه السلام): احْصُدِ الشر مِنْ صَدْرِ غَيْرِكَ بِقَلْعِهِ مِنْ صَدْرِكَ.,Imam Ali ibn Abu Talibsaid: Remove evil from the chest of others by eradicating it from your own.
وقال (عليه السلام): اللجَاجَةُ تَسُل الرأْيَ.,Imam Ali ibn Abu Talibsaid: Fanatically insisting on disagreeing poisons one’s view.
وقال (عليه السلام): الطمَعُ رِق مُؤَبدٌ.,Imam Ali ibn Abu Talibsaid: Greed is perpetual bondage.
وقال (عليه السلام): ثَمَرَةُ التفْرِيطِ الندَامَةُ، وَثَمَرَةُ الْحَزْمِ السلاَمَةُ.,"Imam Ali ibn Abu Talibsaid: The fruit of carelessness is regret, whereas the fruit of determination is safety."
وقال (عليه السلام): لاَ خَيْرَ فِي الصمْتِ عَنِ الْحُكْمِ، كَمَا أَنهُ لاَ خَيْرَ فِي الْقوْلِ بِالْجَهْلِ.,Imam Ali ibn Abu Talibsaid: Preferring silence over articulating wisdom produces nothing good; likewise is to speak out of ignorance.
وقال (عليه السلام): مَا اخْتَلَفَتْ دَعْوَتَانِ إِلا كَانَتْ إِحْدَاهُمَا ضَلاَلَةً.,Imam Ali ibn Abu Talibsaid: No two cases vary from each other except that one of them is falsehood.
وقال (عليه السلام): مَا شَكَكْتُ فِي الْحَق مُذْ أُرِيتُهُ.,Imam Ali ibn Abu Talibsaid: Never have I ever doubted the truth whenever it was shown to me.
وقال (عليه السلام): مَا كَذَبْتُ وَلاَ كُذبْتُ، وَلاَ ضَلَلْتُ وَلاَ ضُل بِي.,"Imam Ali ibn Abu Talibsaid: Never have I told a lie, nor was I ever called a liar. Never did I ever stray, nor could any use me to cause others to stray."
وقال (عليه السلام): لِلظالِمِ الْبَادِي غَداً بِكَفهِ عَضةٌ.,Imam Ali ibn Abu Talibsaid: The oppressor who starts the oppression will tomorrow bite his hand (in regret).
وقال (عليه السلام): الرحِيلُ وَشِيكٌ.,Imam Ali ibn Abu Talibsaid: Departure (from this world) is nigh.
وقال (عليه السلام): مَنْ أَبْدى صَفْحَتَهُ لِلْحَق هَلَكَ.,One who openly opposes what is right perishes.
وقال (عليه السلام): مَنْ لَمْ يُنْجِهِ الصبْرُ أَهْلَكَهُ الْجَزَعُ.,Imam Ali ibn Abu Talibsaid: One who is not saved by patience will be finished by impatience.
وقال (عليه السلام): وَاعَجَبَاهُ! أَتَكُونُ الْخِلاَفَةَ بِالصحَابَةِ وَلاَتَكُونُ بِالصحَابةِ وَالْقَرَابَةِ؟,Imam Ali ibn Abu Talibsaid: How strange! Should caliphate be obtained through friends and relatives?!
و روي له شعر في هذا المعنى، وهو:,"Al-Shareef al-Radi, for whom verses of poetry are narrated, has said a couple of lines the gist of which is as follows:"
فَإِنْ كُنْتَ بِالشورَى مَلَكْتَ أُمُورَهُمْ * فَكَيْفَ بِهذَا وَالْمُشِيرُونَ غُيبُ؟,"If you through shura took charge of them,How so since those whose advice is to be sought were absent?!And if you through kinsfolk argued with the opponent,Others are more worthy of and nearer than you to the Prophet."
وقال (عليه السلام): إِنمَا الْمَرْءُ فِي الدنْيَا غَرَضٌ تَنْتَضِلُ فِيهِ الْمَنَايَا، وَنَهْبٌ تُبَادِرُهُ الْمَصَائِبُ، وَمَعَ كُل جُرْعَة شَرَقٌ، وَفِي كُل أَكْلَة غَصَصٌ.,"Imam Ali ibn Abu Talibsaid: One in this life is a target of death, a loot to calamities. With every sip there is hardship, with every morsel there is pain."
وَلاَ يَنَالُ الْعَبْدُ نِعْمَةً إِلا بِفِرَاقِ أُخْرَى، وَلاَ يَسْتَقْبِلُ يَوْماً مِنْ عُمُرِهِ إِلا بِفِرَاقِ آخَرَ مِنْ أَجَلِهِ.,"Whenever a servant of Allah receives a blessing, he bids farewell to another. Whenever he welcomes a new day, he bids farewell for its sake to another."
فَنَحْنُ أَعْوَانُ الْمَنُونِ، وَأَنْفُسُنَا نَصْبُ الْحُتُوفِ، فَمِنْ أَيْنَ نَرْجُوا الْبَقَاءَ وَهذَا الليْلُ وَالنهَارُ لَمْ يَرْفَعَا مِنْ شَيْء شَرَفاً إِلا أَسْرَعَا الْكَرةَ فِي هَدْمِ مَا بَنَيَا، وَتَفْرِيقِ مَا جَمَعا؟!,"This is so because we are assistants of the fates: Every breath we draw is a target of death; so, how can we hope to last since this night and this day never raise anything in honor except that they are more swift in destroying what they build and scatter what they gather?"
وقال (عليه السلام): يَابْنَ آدَمَ مَا كَسَبْتَ فَوْقَ قُوتِكَ، فَأَنْتَ فِيهِ خَازِنٌ لِغَيْرِكَ.,Imam Ali ibn Abu Talibsaid: O son of Adam! Anything you earn beyond your need is stored for others.
وقال (عليه السلام): إِن لِلْقُلُوبِ شَهْوَةً وَإِقْبَالاً وَإِدْبَاراً، فَأْتُوهَا مِنْ قِبَلِ.,"Imam Ali ibn Abu Talibsaid: Hearts have desires, coming or going; so, approach your hearts according to their desires and approaches, for if you force the heart, you will blind it."
وكان(عليه السلام) يقول: مَتَى أَشْفِي غَيْظِي إِذَا غَضِبْتُ؟ أَحِينَ أَعْجِزُ عَنِ الاْنْتِقَامِ فَيُقَالُ لِي: لَوْ صَبَرْتَ؟ أَمْ حِينَ أَقْدِرُ عَلَيْهِ فَيُقَالُ لي: لَوْ عَفَوْتَ.,"Imam Ali ibn Abu Talibsaid: What shall I satisfy my anger when I am enraged? Is it when I am unable to seek revenge, so it will be said to me: “Why did you not have patience?” Or should I do it when I am able, so it will be said to me: “Why did you not forgive?”!"
وقال (عليه السلام) وقد مرّ بقذر على مزبلة: هذا مَا بَخِلَ بِهِ الْبَاخِلُونَ.,"Passing by some garbage, Imam Ali ibn Abu Talibsaid: This is some people were too miser to give others."
و روي في خبر آخر أَنه قال: هذَا مَا كُنْتُمْ تَتَنَافَسُونَ فِيهِ بِالامْسِ!,"In another narrative, he is reported as having said, “This is what you used to compete with each other for!”"
وقال (عليه السلام): لَمْ يَذْهَبْ مِنْ مَالِكَ مَا وَعَظَكَ.,Imam Ali ibn Abu Talibsaid: None of your wealth was wasted so long as it provided you with admonishment.
وقال (عليه السلام): إِن هذِهِ الْقُلُوبَ تَمَل كَمَا تَمَل الابْدَانُ، فَابْتَغُوا لَهَا طَرَائِفَ الْحِكْمَةِ.,"Imam Ali ibn Abu Talibsaid: These hearts wear out just as bodies wear out; so, seek for them beautiful pieces of wisdom"
وقال (عليه السلام) لما سمع قول الخوارج ـ لا حكم إِلا للهِ ـ: كَلِمَةُ حَقّ يُرَادُ بِهَا بَاطِلٌ.,"Imam Ali ibn Abu Talib, having heard the Kharijites say, “There is no government except Allah’s”, said: “A true statement intended to reap falsehood.”"
وقال (عليه السلام) في صفة الْغوغاء: هُمُ الذِينَ إِذَا اجْتَمَعُوا غَلَبُوا، وَإِذَا تَفَرقُوا لَمْ يُعْرَفُوا.,"Describing the mobs, Imam Ali ibn Abu Talibsaid: They are the ones who overwhelm when they gather and who are known when they disperse."
وقيل: بل قال: هُمُ الذِينَ إِذَا اجْتَمَعُوا ضَروا، وَإِذَا تَفَرقُوا نَفَعُوا.,"It is said that he, peace be upon him, rather said, “They are the ones who do harm when they gather and they do good when they disperse.”"
فقيل: قد علمنا مضرة اجتماعهم، فما منفعة افتراقهم؟,"The Imamwas asked, “When understand their mischief when they gather, but what is the benefit when they disperse?”"
فقال: يَرْجِعُ أَصْحَابُ الْمِهَنِ إِلَى مِهَنِهِمْ، فَيَنْتَفِعُ الناسُ بِهِمْ، كَرُجُوعِ الْبَناءِ إِلَى بِنَائِهِ، وَالنساجِ إِلَى مَنْسَجِهِ، وَالْخَبازِ إِلَى مَخْبَزِهِ.,"The Imamsaid, “Each one of them returns to his profession, so people benefit from them, such as the builder returning to build, the weaver returns to his craft and the baker returns to his bakery, and so on.”"
وقال (عليه السلام)وقد أُتي بجان ومعه غوغاءُ: لاَ مَرْحَباً بِوُجُوه لاَ تُرى إِلا عِنْدَ كُل سَوْأَة.,"Imam Ali ibn Abu Talibsaid the following when a criminal was brought to him escorted by mobs: There is no welcome for you here, O faces that are not seen except when a bad deed is committed."
وقال (عليه السلام): إِن مَعَ كُل إِنْسَان مَلَكَيْنِ يَحْفَظَانِهِ، فَإِذَا جَاءَ الْقَدَرُ خَليَا بَيْنَهُ وَبَيْنَهُ، وَإِن الاجَلَ جُنةٌ حَصِينَةٌ.,"Imam Ali ibn Abu Talibsaid: With every human being, there are two guardian angels. When fate comes, they make room for him; fate is a secure protection."
وقال (عليه السلام)، وقد قال له طلحة والزبير: نبايعك على أَنّا شركاؤُكَ في هذا الاَمر.,"Talhah and az-Zubair said to the Imam, “We shall swear the oath of allegiance to you provided we are your prtners in this matter (in caliphate).”"
فقال: لاَ، وَلكِنكُمَا شَرِيكَانِ فِي الْقوةَ وَالاسْتَعَانَةِ، وَعَوْنَانِ عَلَى الْعَجْزِ وَالاوَدِ.,"Imam Ali ibn Abu Talibsaid: No, but you both are partners when strength and aid are sought, and you both are aides against inability and extreme effort."
وقال (عليه السلام): أَيهَا الناسُ، اتّقُوا اللهَ الذِي إِنْ قُلْتُمْ سمِعَ، وَإِنْ أَضْمَرْتُمْ عَلِمَ، وَبَادِرُوا الْمَوْتَ الذِي إِنْ هَرَبْتُمْ أَدْرَكَكُمْ، وَإِنْ أَقَمْتُمْ أَخَذَكُمْ، وَإِنْ نَسِيتُمُوهُ ذَكَرَكُمْ.,"Imam Ali ibn Abu Talibsaid: O people! Fear Allah Who hears you when you speak, Who knows what you hide in your breasts, and be more swift than death which catches up with you when you flee, which take you when you stay, and which remembers you when you forget about it."
وقال (عليه السلام): لاَ يُزَهدَنكَ فِي الْمَعْرُوفِ مَنْ لاَ يَشْكُرُهُ لَكَ، فَقَدْ يَشْكُرُكَ عَلَيْهِ مَنْ لاَ يَسْتَمْتِعُ بِشَيْء مِنْهُ، وَقَدْ تُدْرِكُ مِنْ شُكْرِ الشاكِرِ أَكْثَرَ مِما أَضَاعَ الْكَافِرُ، (وَاللهُ يُحِب الْـمُحْسِنِينَ).,"Imam Ali ibn Abu Talibsaid: Do not be discouraged by ingrates from doing good deeds, for you may be thanked by those who do not benefit from your good deed and who still are grateful to you for it. You may obtain gratitude from a grateful person much more than what someone who hides it has wasted, “… and Allah loves the doers of righteousness.”"
وقال (عليه السلام): كُل وِعَاء يَضِيقُ بِمَا جُعِلَ فِيهِ إِلا وِعَاءَ الْعِلْمِ، فَإِنهُ يَتسِعُ.,Imam Ali ibn Abu Talibsaid: Every container becomes straitened by what is put in it except the container of knowledge: It expands.
وقال (عليه السلام): أَولُ عِوَضِ الْحَلِيمِ مِنْ حِلْمِهِ أَن الناسَ أَنْصَارُهُ عَلَى الْجَاهِلِ.,Imam Ali ibn Abu Talibsaid: The first compensation for a clement person for his clemency is that people are his supporters against the ignorant ones.
وقال (عليه السلام): إِنْ لَمْ تَكُنْ حَلِيماً فَتَحَلمْ، فَإِنهُ قَل مَنْ تَشَبهَ بَقَوْم إِلا أَوْشَكَ أَنْ يَكُونَ مِنْهُمْ.,"Imam Ali ibn Abu Talibsaid: If you are not clement, then put on the garb of clemency, for many are those who imitate others and who become almost just like them."
وقال (عليه السلام): مَنْ حَاسَبَ نَفْسَهُ رَبِحَ، وَمَنْ غَفَلَ عَنْهَا خَسِرَ، وَمَنْ خَافَ أَمِنَ، وَمَنِ اعْتَبَرَ أَبْصَرَ،مَنْ أَبْصَرَ فَهِمَ، وَمَنْ فَهِمَ عَلِمَ.,"Imam Ali ibn Abu Talibsaid: One who holds himself to account succeeds. When who overlooks it loses. One who is cautious earns security. One who receives admonishment expands his vision. One who expands his vision gains understanding, and who gains understanding earns knowledge."
وقال (عليه السلام): لَتَعْطِفَن الدنْيَا عَلَيْنَا بَعْدَ شِمَاسِهَا عَطْفَ الضرُوسِ عَلَى وَلَدِهَا.,Imam Ali ibn Abu Talibsaid: The life of this world shall be kind to us after being cruel to us just as a she-camel that rejects those who milk it but turns with affection to its newborn.
و تلا عقيب ذلك: (وَنُرِيدُ أَنْ نَمُن عَلَى الذِينَ اسْتُضْعِفُوا فِي الارْضِ وَنَجْعَلَهُمْ أَئِمةً وَنَجْعَلَهُمُ الْوَارِثِينَ).,"Having said so, the Imamrecited the following verse: “And We wished to be gracious to those who were being oppressed in the land, to make them leaders (in faith) and to make them heirs” (Quran, 28:5)."
وقال (عليه السلام): اتقُوا اللهَ تَقِيةَ مَنْ شَمرَ تَجْرِيداً، وَجَد تَشْمِيراً، وَكَمشَفِي مَهَل، وَبَادَرَ عَنْ وَجَل،نَظَرَ فِي كَرةِ الْمَوْئِلِ، وَعَاقِبَةِ الْمَصْدَرِ، وَمَغَبةِ الْمَرْجِعِ.,"Imam Ali ibn Abu Talibsaid: Fear Allah like one who is willing to risk everything [just to please Allah], who urges himself to walk towards Allah, who starts in awe, who looks into the outcomes of matters, into the penalty of anything forbidden, who is apprehensive of the final end."
وقال (عليه السلام): الْجُودُ حَارِسُ الاعْرَاضِ، وَالْحِلْمُ فِدَامُ السفِيهِ، وَالْعَفْوُ زَكَاةُ الظفَرِ، وَالسلُو عِوَضُكَ مِمنْ غَدَرَ، وَالاْسْتِشَارَةُ عَيْنُ الْهِدَايَةِ.,Imam Ali ibn Abu Talibsaid: Generosity is the guard of honors. Clemency is ship’s restrainer. Forgiveness is the zakat of victory. Solace is your compensation for one who betrayed you. Consultation is the same as guidance.
وَقَد خَاطَرَ مَنِ اسْتَغْنَى بِرَأْيِهِ، وَالصبْرُ يُنَاضِلُ الْحِدْثَانَ، والْجَزَعُ مِنْ أَعْوَانِ الزمَانِ، وَأَشْرَفُ الْغِنَى تَرْكُ الْمُنَى، وَكَمْ مِنْ عَقْل أَسيِر تَحْتَ هَوَى أَمِير!,One who sticks only to his own view takes a risk. Patience struggles against calamities. Impatience aids against time’s fluctuations. The best of wealth is to abandon high hopes. How many are the minds that are subdued by aggressive desires!
وَمِنَ التوْفِيقِ حِفْظُ التجْرِبَةِ، وَالْموَدةُ قَرَابَةٌ مُسْتَفَادَةٌ، وَلاَ تَأْمَنَن مَلُولاً.,A sign of success is to remember experience. Affection is a useful kinship. And do not place your trust in someone who has no patience.
وقال (عليه السلام): عُجْبُ الْمَرْءِ بِنَفْسِهِ أَحَدُ حُسادِ عَقْلِهِ.,Imam Ali ibn Abu Talibsaid: One’s self-conceit is one of the envies of his own mind.
وقال (عليه السلام): أَغْضِ عَلَى الْقَذَى وَالالَمِ تَرْضَ أَبَداً.,Imam Ali ibn Abu Talibsaid: Overlook imperfections and pains and you will always be pleased.
وقال (عليه السلام): مَنْ لاَنَ عُودُهُ كَثُفَتْ أَغْصَانُهُ.,"Imam Ali ibn Abu Talibsaid: One whose stem is lean, his leaves will be thick. (That is, one who is kind to others will grow in health.)"
وقال (عليه السلام): الْخِلاَفُ يَهْدِمُ الرأْيَ.,Imam Ali ibn Abu Talibsaid: Disputes destroy views.
وقال (عليه السلام): مَنْ نَالَ اسْتَطَالَ.,Imam Ali ibn Abu Talibsaid: One who wins becomes greater.
وقال (عليه السلام): فِي تَقَلبِ الاحْوَالِ عِلْمُ جَوَاهِرِ الرجَالِ.,Imam Ali ibn Abu Talibsaid: In the alterations of conditions lies the knowledge of the gems of men.
وقال (عليه السلام): حَسَدُ الصدِيقِ مِنْ سُقْمِ الْمَوَدةِ.,Imam Ali ibn Abu Talibsaid: Envying a friend is a sign of fault in one’s friendship.
وقال (عليه السلام): أَكْثَرُ مَصَارِعِ الْعُقُولِ تَحْتَ بُرُوقِ الْمَطَامِعِ.,Imam Ali ibn Abu Talibsaid: Most places where minds are conquered fall under the glitter of high hopes.
وقال (عليه السلام): لَيْسَ مِنَ الْعَدْلِ الْقَضَاءُ عَلَى الثقَةِ بِالظن.,Imam Ali ibn Abu Talibsaid: It is not fair to put an end to trust by entertaining doubt.
وقال (عليه السلام): بِئْسَ الزادُ إِلَى الْمَعَادِ الْعُدْوَانُ عَلَى الْعِبَادِ.,Imam Ali ibn Abu Talibsaid: How miserable the ration of a servant of Allah to the Hereafter is if he oppresses Allah’s servants!
وقال (عليه السلام): مِنْ أَشْرَفِ أَفْعَالِ الْكَرِيمِ غَفْلَتُهُ عَما يَعْلَمُ.,Imam Ali ibn Abu Talibsaid: The very best of a generous man’s acts of generosity is that he is mindless of what he knows (of people’s faults).
وقال (عليه السلام): مَنْ كَسَاهُ الْحَيَاءُ ثَوْبَهُ لَمْ يَرَ الناسُ عَيْبَهُ.,"Imam Ali ibn Abu Talibsaid: One who is attired with the outfit of modesty, people never see his fault."
وقال (عليه السلام): بِكَثْرَةِ الصمْتِ تَكُونُ الْهَيْبَةُ، وَبِالنصَفَةِ يَكْثُرُ الْمُوَاصلُونَ، وَبالاْفْضَالِ تَعْظُمُ الاْقْدَارُ، وَبِالتوَاضُعِ تَتِم النعْمَةُ، وَبِاحْتِمالِ الْمُؤَنِ يَجِبُ السؤْدَدُ، وَبِالسيرَةِ الْعَادِلَةِ يُقْهَرُ الْمُنَاوِىءُ،بِالْحِلْمِ عَنِ السفِيهِ تَكْثُرُ الاْنْصَارُ عَليْهِ.,"Imam Ali ibn Abu Talibsaid: Through abundance of silence does one earn respect. Through fairness does one win lovers. Through acts of favors does one’s value get greater. Through humility does one’s blessing become complete. Through bearing hardships, loftiness is earned. Through fair dealing, an opponent is subdued. And through clemency with regard to a shallow-minded person does one earn supporters."
وقال (عليه السلام): الْعَجَبُ لِغَفْلَةِ الْحُسادِ عَنْ سَلاَمَةِ الاجْسَادِ!,Imam Ali ibn Abu Talibsaid: How strange it is that the envious ones overlook the soundness of their own bodies!
وقال (عليه السلام): الطامِعُ فِي وِثَاقِ الذل.,Imam Ali ibn Abu Talibsaid: A covetous person is tied with the ropes of humiliation.
وقال (عليه السلام) وقد سئل عن الاِيمان: الايمَانُ مَعْرِفَةٌ بِالْقَلْبِ، وَإِقْرَارٌ بِاللسَانِ، وعَمَلٌ بِالارْكَانِ.,"Imam Ali ibn Abu Talibwas asked about iman. He said: Iman is a knowledge with the heart, an admission with the tongue, and an action according to the [Islamic] injunctions."
وقال (عليه السلام): مَنْ أَصْبَحَ عَلَى الدنْيَا حَزِيناً فَقَدْ أَصْبَحَ لِقَضَاءِ اللهِ سَاخِطاً، وَمَنْ أَصْبَحَ يَشَكُو مُصِيبَةً نَزَلَتْ بِهِ فَقَدْ أَصْبَحَ يَشْكُو رَبهُ، وَمَنْ أَتى غَنِياً فَتَوَاضَعَ لِغِنَاهُ ذَهَبَ ثُلُثَا دِينِهِ.,"Imam Ali ibn Abu Talibsaid: If one becomes sad about this world, he becomes angry with what Allah decrees. One who complains about a calamity that befell him, he complains against his Lord. And one who goes to a wealthy man and humbles himself to him on account of his wealth wipes out two-thirds of his creed."
وَمَنْ قَرَأَ الْقُرْآنَ فَمَاتَ فَدَخَلَ النارَ فَهُوَ مِمنْ كَانَ يَتخِذُ آيَاتِ اللهِ هُزُواً، وَمَنْ لَهِجَ قَلْبُهُ بِحُب الدنْيَا الْتَاطَ قَلْبُهُ مِنْهَا بِثَلاَث: هَم لاَ يُغِبهُ، وَحِرْص لاَ يَتْرُكُه، وَأَمَل لاَ يُدْرِكُهُ.,"If one recites the Qur’an, and when he dies he goes to hell, he is one of those who used to mock the Signs of Allah. If one keeps talking about his love for this world, his heart will be burnt by it in three instances: a worry which he never overcomes, a miserliness which never abandons him, and a hope which he never realizes."
وقال (عليه السلام): كَفَى بِالْقَنَاعَةِ مُلْكاً، وَبِحُسْنِ الْخُلُقِ نَعِيماً.,Imam Ali ibn Abu Talibsaid: Satisfaction suffices for wealth and good manners for a bliss.
وسئل(عليه السلام) عن قوله تعالى: (فَلَنُحْيِيَنهُ حَيَاةً طَيبَةً)، فَقَالَ: هِيَ الْقَنَاعَةُ.,"He was asked about the meaning of this verse: “… We shall let him lead a good life.” Hesaid, “It (good life) is satisfaction.”"
وقال (عليه السلام): شَارِكُوا الذِي قَدْ أَقْبَلَ عَلَيْهِ الرزْقُ، فَإِنهُ أَخْلَقُ لِلْغِنَى، وَأَجْدَرُ بِإِقْبَالِ الْحَظ عَلَيْهِ.,Imam Ali ibn Abu Talibsaid: Be partners of one to whom sustenance go for this is the best means for acquiring wealth and the most worthy of earning a good luck.
وقال (عليه السلام) في قول الله تعالى (إِن اللهَ يَأْمُرُ بِالْعَدْلِ وَالاحْسَانِ): الْعَدْلُ الانْصَافُ، وَالاحْسَانُ التفَضلُ.,"Imam Ali ibn Abu Talibsaid the following in explanation of the verse saying, “Allah enjoins you to abide by justice and kindness”: Justice means equity, while kindness is doing others favors."
وقال (عليه السلام): مَنْ يُعْطِ بِالْيَدِ الْقَصِيرَةِ يُعْطَ بِالْيَدِ الطوِيلَةِ.,"Imam Ali ibn Abu Talibsaid: If one gives with the short hand, he will be given with the long one."
ومعنى ذلك: أنّ ما ينفقه المرء من ماله في سبيل الخير والبر ـ وإن كان يسيراً ـ فإن الله تعالى يجعل الجزاء عليه عظيماً كثيراً.,"Al-Radi has said, “The meaning of this statement is that if one spends out of his wealth in the way of goodness and kindness, though it may be little, Allah Almighty will make its reward great."
واليدان هاهنا عبارتان عن النعمتين، ففرّق(عليه السلام) بين نعمة العبد ونعمة الرب، فجعل تلك قصيرة وهذه طويلة، لان نعم الله سبحانه أبداً تُضعف على نعم المخلوقين أَضعافاً كثيرة.,"The short hand here is a reference to that of the servant of Allah, whereas the long one is a connotation of the Lord, the most Exalted One, Who is never weakened by giving and Who provides with a lot for what is little."
وقال لابنه الحسن(عليهما السلام): لاَ تَدعُوَن إِلَى مُبَارَزَة، وَإِنْ دُعِيتَ إِلَيْهَا فَأَجِبْ، فَإِن الداعِيَ بَاغ، وَالبَاغِيَ مَصْرُوعٌ.,"Imam Ali ibn Abu Talibsaid: Do not invite anyone to a duel, but if you are called upon to duel, respond, because one who calls to a duel is an oppressor, and the oppressor is always defeated."
وقال (عليه السلام): خِيَارُ خِصَالِ النسَاءِ شِرَارُ خِصَالِ الرجَالِ: الزهْوُ وَالْجُبْنُ وَالْبُخْلُ، فَإذَا كَانَتِ الْمَرْأَةُ مَزْهُوةً لَمْ تُمَكنْ مِنْ نَفْسِهَا، وَإِذَا كَانَتْ بِخِيلَةً حَفِظَتْ مَا لَهَا وَمَالَ بَعْلِهَا، وَإِذَا كَانَتْ جَبَانَةً فَرِقَتْ مِنْ كُل شِيْء يَعْرِضُ لَهَا.,"Imam Ali ibn Abu Talibsaid: The best of women’s attributes are the men’s worst: self-conceit, cowardice and miserliness. So if a woman is self-conceited, she will not let one approach her (in bed). If she is miser, she safeguards her wealth and that of her husband. And if she is a coward, she is scared of anything displayed before her."
وقيل له (عليه السلام): صف لنا العاقل. فقال(عليه السلام): هُوَ الذِي يَضَعُ الشيْءَ مَوَاضِعَهُ. قيل: فصف لنا الجاهل. قال: قَدْ فَعَلْتُ.,"Imam Ali ibn Abu Talibwas asked, “Describe to us the wise person.” Hesaid: He is the one who puts everything in its right place. Hewas then asked to describe the ignorant person, so he said, “I have just done so!”"
يعني: أنّ الجاهل هو الذي لا يضع الشيء مواضعه، فكأن ترك صفته صفة له، إذ كان بخلاف وصف العاقل.,"Al-Radi has said, “He means to say that the ignorant person is the one who does not put things in their right places. He simply is the antithesis of the wise person."
وقال (عليه السلام): وَاللهِ لَدُنْيَاكُمْ هذِهِ أَهْوَنُ فِي عَيْنِي مِنْ عِرَاقِ خِنْزِير فِي يَدِ مَجْذُوم.,Imam Ali ibn Abu Talibsaid: By Allah! Your world is cheaper in my eyes than the intestines of a pig in the hands of leper.
وقال (عليه السلام): إِن قَوْماً عَبَدُوا اللهَ رَغْبَةً فَتِلْكَ عِبَادَةُ التجارِ، وَإِن قَوْماً عَبَدُوا اللهَ رَهْبَةً فَتِلْكَ عِبَادَةُ الْعَبِيدِ، وَإِن قَوْماً عَبَدُوا اللهَ شُكْراً فَتِلْكَ عِبَادَةُ الاحْرَارِ.,Imam Ali ibn Abu Talibsaid: Some people worship Allah out of their desire (to worship Him). Such is the worship of traders. Some people worship Allah out of fear of Him; such is the worship of slaves. And some people worship Allah to thank Him; such is the worship of the free.
وقال (عليه السلام): الْمَرْأَةُ شَر كُلهَا، وَشَر مَا فِيهَا أَنهُ لاَ بُد مِنْهَا!,"Imam Ali ibn Abu Talibsaid: Woman is evil, and the worst of her evil is that we cannot do without her!"
وقال (عليه السلام): مَنْ أَطَاعَ التوَانِيَ ضَيعَ الْحُقُوقَ، وَمَنْ أَطَاعَ الْوَاشِيَ ضَيعَ الصدِيقَ.,Imam Ali ibn Abu Talibsaid: One who obeys postponements loses track of rights. One who obeys a taleteller loses friends.
وقال (عليه السلام): الْحَجَرُ الْغَصِيبُ فِي الدارِ رَهْنٌ عَلَى خَرَابِهَا.,Imam Ali ibn Abu Talibsaid: A rock taken by force in the building of a house is a pawn for its destruction.
وقال (عليه السلام): يَوْمُ الْمَظْلُومِ عَلَى الظالِمِ أَشد مِنْ يَوْمِ الظالِمِ عَلَى الْمَظْلُومِ.,Imam Ali ibn Abu Talibsaid: The oppressed one’s day (of judgment) is to the oppressor much more hard than the day of the oppressor against the oppressed.
وقال (عليه السلام): اتقِ اللهَ بَعْضَ التقَى وَإِنْ قَل، وَاجْعَلْ بَيْنَكَ وَبَيْنَ اللهِ سِتْراً وَإِنْ رَق.,"Imam Ali ibn Abu Talibsaid: Fear Allah to some degree (even) though it may be little, and set a curtain between you and Allah (even) though it may be thin."
وقال (عليه السلام): إِذَا ازْدَحَمَ الْجَوَابُ خَفِيَ الصوَابُ.,"Imam Ali ibn Abu Talibsaid: If many answers crowd together, the truth is hidden."
سفط من النسخة,"Imam Ali ibn Abu Talibsaid: When replies are numerous, the correct point remains obscure."
وقال (عليه السلام): إِن لله فِي كُل نِعْمَة حَقّاً، فَمَنْ أَداهُ زَادَهُ مِنْهَا، وَمَنْ قَصرَ مِنْهُ خَاطَرَ بِزَوَالِ نِعْمَتِهِ.,"Imam Ali ibn Abu Talibsaid: Surely in every blessing there is a right of Allah. If one carries out that right, Allah increases the blessing, and if one falls short of doing so, one stands in danger of losing the blessing."
وقال (عليه السلام): إِذَا كَثُرَتِ الْمَقْدِرَةُ قَلتِ الشهْوَةُ.,"Imam Ali ibn Abu Talibsaid: When capability increases, desire decreases."
وقال (عليه السلام): احْذَرُوا نِفَارَ النعَمِ، فَمَا كُل شَارِد بِمَرْدُود.,Imam Ali ibn Abu Talibsaid: Keep on guard against the slipping away of blessings because not everything that runs away comes back.
وقال (عليه السلام): الْكَرَمُ أَعْطَفُ مِنَ الرحِمِ.,Imam Ali ibn Abu Talibsaid: Generosity is more prompting to good than regard for kinship.
وقال (عليه السلام): مَنْ ظَن بِكَ خَيْراً فَصَدقْ ظَنهُ.,"Imam Ali ibn Abu Talibsaid: If a person has a good idea about you, make his idea come true."
وقال (عليه السلام): أَفْضَلُ الاعْمَالِ مَا أَكْرَهْتَ نَفْسَكَ عَلَيْهِ.,Imam Ali ibn Abu Talibsaid: The best deed is that which you have to force yourself to do.
وقال (عليه السلام): عَرَفْتُ اللهَ سُبْحَانَهُ بِفَسْخِ الْعَزَائِمِ، وَحَل الْعُقُودِ.,"Imam Ali ibn Abu Talibsaid: I came to know Allah, the Glorified One, through breaking determinations, a change of intentions and the loss of courage."
وقال (عليه السلام): مَرَارَةُ الدنْيَا حَلاَوَةُ الاْخِرَةِ، وَحَلاَوَةُ الدنْيَا مَرَارَةُ الاْخِرَةِ.,Imam Ali ibn Abu Talibsaid: The sourness of this world is the sweetness of the next while the sweetness of this world is the sourness of the next.
وقال (عليه السلام): فَرَضَ اللهُ الايمَانَ تَطْهِيراً مِنَ الشرْكِ، وَالصلاَةَ تَنْزِيهاً عَنِ الْكِبْرِ، وَالزكَاةَ تَسْبِيباً لِلرزْقِ، وَالصيَامَ ابْتِلاَءً لاخْلاَصِ الْخَلْقِ، وَالْحَج تَقْرِبَةً لِلدينِ، وَالْجِهَادَ عِزّاً لِلاْسْلاَمِ.,Imam Ali ibn Abu Talibsaid: Allah has laid down iman (conviction) for purification from polytheism; salat (prayer) for purification from vanity; zakat as a means of livelihood; siyam (fasting) as a trial of the people; hajj for the honor of Islam.
وَالامْرَ بِالْمَعْرُوفِ مَصْلَحَةً لِلْعَوَام، وَالنهْيَ عَنِ الْمُنْكَرِ رَدْعاً لِلسفَهَاءِ، وَصِلَةَ الارْحَامِ مَنْماةً لِلْعَدَدِ.,persuasion for good (al-amr bil-ma‘ruf) for the good of the common people; dissuasion from evil (an-nahy ‘anil-munkar) for controlling the mischievous; regard for kinship for increase of number.
وَالْقِصَاصَ حَقْناً لِلدمَاءِ، وَإِقَامَةَ الْحُدُودِ إِعْظَاماً لِلْمَحَارِمِ، وَتَرْكَ شُرْبِ الْخَمْرِ تَحْصِيناً لِلْعَقْلِ، وَمُجَانَبَةَ السرِقَةِ إِيجاباً لِلْعِفةِ، وَتَرْكَ الزنَى تَحْصِيناً لِلنسَبِ.,"revenge for stopping bloodshed, the award of penalties for the realization of importance of the prohibitions; the abstinence from drinking wine for the protection of one’s wits; the avoidance of theft for inculcating chastity; the abstinence from adultery for safeguarding lineage."
وَتَرْكَ اللوَاطِ تَكْثِيراً لِلنسْلِ، وَالشهَادَاتِ اسْتِظهَاراً عَلَى الْـمُجَاحَدَاتِ، وَتَرْكَ الْكَذِبِ تَشْرِيفاً لِلصدْقِ، وَالسلاَمَ أَمَاناً مِنَ الْـمَخَاوِفِ، وَالاْمَامَةَ نِظَاماً لِلامةِ، وَالطاعَةَ تَعْظِيماً لِلامَامَةِ.,the abstinence from sodomy for increasing the progeny; tendering testimony for furnishing proof against contentions; abstinence from telling lies for increasing the esteem of the truth; the maintenance of peace (salam) for the protection from danger; Imamate (Divine Leadership) for the orderliness of the community and obedience (to Imams) as a mark of respect to the Imamate.
وكان(عليه السلام) يقول: أَحْلِفُوا الظالِمَ. إِذَا أَرَدْتُمْ يَمِينَهُ. بِأَنهُ بَرِىءٌ مِنْ حَوْلِ اللهِ وَقُوتِهِ، فَإِنهُ إِذَا حَلَفَ بِهَا كَاذِباً عُوجِلَ الْعُقُوبَةَ، وَإِذَا حَلَفَ بِاللهِ الذِي لاَ إِلهَ إِلا هُوَ لَمْ يُعَاجَلْ، لانهُ قَدْ وَحدَهُ سُبْحَانَهُ.,"Imam Ali ibn Abu Talibused to say: If you want an oppressor to take an oath, ask him to swear like this: that he is out of Allah’s might and power, because if he swears falsely in this way, he will be swiftly punished while if he swears by Allah Who is such that there is no god but He, he will not be quickly punished since he is acknowledging the Unity of Allah, the Sublime."
وقال (عليه السلام): يَابْنَ آدَمَ، كُنْ وَصِي نَفْسِكَ، وَاعْمَلْ فِي مَالِكَ مَا تُؤْثِرُأَنْ يُعْمَلَ فِيهِ مِنْ بَعْدِكَ.,"Imam Ali ibn Abu Talib said: O son of Adam! Be your own representative in the matter of your property, and do about it whatever you want to be done with it after your death.Since after you, it will be out of your control."
وقال (عليه السلام): الْحِدةُ ضَرْبٌ مِنَ الْجُنُونِ، لان صَاحِبَهَا يَنْدَمُ، فَإِنْ لَمْ يَنْدَمْ فَجُنُونُهُ مُسْتَحْكِمٌ.,Imam Ali ibn Abu Talibsaid: Anger is a kind of madness because the victim to it repents afterwards. If he does not repent his madness is confirmed.
وقال (عليه السلام): صِحةُ الْجَسَدِ مِنْ قِلةِ الْحَسَدِ.,Imam Ali ibn Abu Talibsaid: Health of body comes from paucity of envy.
وقال (عليه السلام) لِكُمَيْل بن زياد النخعي: يَا كُمَيْلُ، مُرْ أَهْلَكَ أَنْ يَرُوحُوافي كَسْبِ الْمَكَارِمِ، وَيُدْلِجُوا فِي حَاجَةِ مَنْ هُوَ نائِمٌ، فَوَالذِي وَسِعَ سَمْعُهُ الاصْوَاتَ مَا مِنْ أَحَد أَوْدَعَ قَلْباً سُرُوراً إِلا وَخَلَقَ اللهُ لَهُ مِنْ ذلِكَ السرُورِ لُطْفاً.,"Imam Ali ibn Abu Talibsaid the following to Kumayl ibn Ziyad an-Nakha‘i: O Kumayl! Direct your people to go out in the day to achieve noble traits and to go out in the night to meet the needs of those who might be sleeping, for I swear by the One Whose hearing extends to all voices. if someone pleases another’s heart, Allah will create a special thing out of this pleasing."
فَإِذَا نَزَلَتْ بِهِ نَائِبَةٌ جَرَى إلَيْهَا كَالْمَاءِ فِي انْحِدَارِهِ حَتى يَطْرُدَهَا عَنْهُ كَمَا تُطْرَدُ غَرِيبَةُ الابلِ.,"so that whenever any hardship befalls him, it will come running like flowing water and drive away the hardship as wild camels are driven away."
وقال (عليه السلام): إِذَا أَمْلَقْتُمْ فَتَاجروا اللهَ بِالصدَقَةِ.,"Imam Ali ibn Abu Talibsaid: When you fall in destitution, trade with Allah through charity."
وقال (عليه السلام): الْوَفَاءُ لاهْلِ الْغَدْرِ غَدْرٌ عِنْدَ اللهِ، وَالْغَدْرُ بَأَهْلِ الْغَدْرِ وَفَاءٌ عِنْدَ اللهِ.,"Imam Ali ibn Abu Talibsaid: Faithfulness with faithless people is faithlessness with Allah, while faithlessness with faithless people is faithfulness with Allah."
وقال (عليه السلام): كَمْ مِنْ مُسْتَدْرَج بِالاحْسَانِ إِلَيْهِ، وَمَغْرُور بِالستْرِ عَلَيْهِ، وَمَفْتُون بِحُسْنِ الْقَوْلِ فِيهِ،مَا ابْتَلَى اللهُ سُبْحَانَهُ أَحَداً بِمِثْلِ الامْلاَءِ لَهُ.,"Imam Ali ibn Abu Talibsaid: There is many a man being gradually brought towards punishment by good treatment with him; many a man who remains in deceit because his evils are covered, and many a man who is in illusion because of good talk about him, while there is no greater ordeal by Allah, the Glorified One, than the giving of time."
و قد مَضى هذا الكلام فيما تقدم، إلاّ أن فيه هاهنا زيادة مفيدة.,Sayyid ar-Radi says: “This saying has appeared earlier as well but here it contains a beautiful and useful addition.”
نذكر فيه شيئاً من اختيار غريب كلامه المحتاج إلى التفسير:,Section where we have included selections from wonderful sayings of Imam Ali ibn Abu Talibwhich require explanations:
1. في حديثه(عليه السلام): فَإِذَا كَانَ ذلِكَ ضَرَبَ يَعْسُوبُ الدينِ بِذَنَبِهِ، فَيَجْتَمِعُونَ إِلَيْهِ كَمَا يَجْتَمِعُ قَزَعُ الْخَرِيفِ.,"1. A tradition related from Imam Ali ibn Abu Talibsays: When the situation is like this, then the head of the religion will rise and people will gather around him as pieces of rainless cloud gather during autumn…"
يعسوب الدين: السيد العظيم المالك لامور الناس يومئذ، والقزع: قطع الغيم التي لا ماء فيها.,"Sayyid ar-Radi says: “ya’sub” is the great chief who is in charge of the people’s affairs, and “quza” means the pieces of cloud which have no rain."
2. وفي حديثه(عليه السلام): هذَا الْخَطِيبُ الشحْشَحُ.,2. A tradition of Imam Ali ibn Abu Talibsays: He is a versatile speaker.
يريد: الماهر بالخطبة الماضي فيها، وكل ماض في كلام أو سير فهو شحشح، والشحشح في غير هذاالموضع: البخيل الممسك.,"Sayyid ar-Radi says: “Ashahshah” means one expert and free in speech, and everyone who is free in speech or in walking is called “Ashahshah”, while in another sense this word means a miserly and niggardly person."
3. وفي حديثه(عليه السلام): إن لِلْخُصُومَةِ قُحَماً.,3. A tradition from Imam Ali ibn Abu Talibsays: Quarrels bring about ruin.
يريد بالقحم المهالك، لانها تُقِحمُ أصحابَها في المهالك والمتالف في الاكثر، ومن ذلك قُحْمَةُ الاعراب،هو أن تصيبهم السنةُ فتتعرّق أموالهم، فذلك تقحّمها فيهم.,"Sayyid ar-Radi says: “Quhm” means “ruin” because quarrels often drive men into ruin and grief. In the same way, it is said “quhmatul- A’rub” which means the period (of drought) when the cattle owned by the nomad desert Arabs are reduced to bones."
و قيل فيه وجهٌ آخر: وهو أنها تُقْحِمُهُمْ بلادَ الريف، أي تحوجهم إلى دخول الحضر عند مُحول البَدْوِ.,"Another argument is also advanced in this matter, namely that the situation drives them to green areas. In other words, the hardship of the desert life drives them to hadar (metropolis area, a more sophisticated and complex living environment than that wherein nomads of the desert live)."
4. وفي حديثه(عليه السلام): إِذَا بَلَغَ النسَاءُ نَص الْحِقَاقِ فَالْعَصَبَةُ أَوْلَى.,"4. A tradition from Imam Ali ibn Abu Talibsays: When girls come of age, relatives on the father’s side are preferable."
والنص: منتهى الاشياء ومبلغ أقصاها كالنص في السير، لانه أقصى ما تقدر عليه الدابة، وتقول: نصصت الرجل عن الامر، إذا استقصيت مسألته عنه لتستخرج ما عنده فيه، فنص الحقائق يريد به الادراك، لانه منتهى الصغر.,"Sayyid ar-Radi says, “Instead of ‘nassa’l-hiqaq’, the combination of ‘nassa’l-haqa’iq’ has also been related.” “Nass” means the last end of things or their most remote limit, such as “an-nassi fi’ssayr” means the maximum a beast can walk. Or you say “nasastur-rajula anil-amri” when you have questioned a man to the extreme to make him utter all that he has. Thus, “nassul-haqa’iq” means prudence because it is the last limit of childhood"
والوقت الذي يخرج منه الصغير إلى حد الكبير، وهو من أفصح الكنايات عن هذا الامر وأغربها.,"and is the time when a child crosses childhood into maturity. This is a very eloquent reference to the point, and a strange one, too."
يقول: فاذا بلغ النساء ذلك فالعَصَبَةُ أولى بالمرأة من أمها، إذا كانوا مَحْرَماً، مثل الاخوة والاعمام،بتزويجها إن أَرادوا ذلك.,"Imam Ali ibn Abu Talibintends to say: “When girls reach this stage, their relatives on the father’s side have a better right [to marry them] than their mother, provided they are those with whom marriage is not prohibited, such as brothers and uncles, etc., to arrange for their marriages if they so desire."
والحِقاق: مُحاقّةُ الام للعصبةِ في المرأة، وهو الجدال والخصومة، وقول كلّ واحد منهما للاخر: أنا أحق منك بهذا، ويقال منه: حاققته حقاقاً، مثل جادلته جدالاً.,“Al-hiqaq” also means the quarreling of the mother with a girl’s paternal relatives. This quarrel is that everyone of them says he has a better right for her. That is why it is said “haqatuhu hiqaqan” on the lines of “jadaltuhu jidalan”. It has also been said that “nassul-hiqaq” means acquiring understanding.
و قد قيل: إن نصّ الحقاق بلوغ العقل، وهو الادراك، لانه(عليه السلام) إنما أراد منتهى الامر الذي تجب فيه الحقوق والاحكام، ومَن رواه: «نص الحقائق» فإنماأراد جَمْعَ حَقيقة.,"This is prudence, too, because Imam Ali ibn Abu Talibrefers to the stage when rights and duties become applicable. The person who has related the word as “haqa’iq” intends to signify the plural of “haqiqah” (reality, fact, truth)."
هذا معنى ما ذكره أبو عُبيد القاسم بن سلام.,"The above is what Abu ‘Ubayd al-Qasim ibn Sallam has stated (in Gharib al-Hadith, Vol.3, pp. 456-458)."
والذي عندي: أن المراد بنص الحِقاق ها هنا بلوغ المرأة إلى الحد الذي يجوز فيه تزويجها وتصرّفها في حقوقها، تشبيهاً بالِحقاق من الابل، وهي جمع حِقّة وحِقّ.,but I think that what is meant here by the word “nassul-hiqaq” is a girl’s reaching the stage when it is possible to marry her and allow her to dispose of her rights herself on the analogy of “bil hiqaqi mina’l-ibili” (a camel’s attaining majority) wherein “hiqaq” is the plural of “hiqqah” or “hiqq”.
وهو الذي استكمل ثلاث سنين ودخل في الرابعة، وعند ذلك يبلغ إلى الحد الذي يُتمكّن فيه من ركوب ظهره، وَنَصهِ في السير، والحقائقُ أيضاً: جمع حِقّة.,"it means completion of three years and entry into the fourth, which is the time when it reaches the age when it is possible to ride on its back. “Haqa’iq”, too, is the plural of “hiqqah”."
فالروايتان جميعاً ترجعان إلى معنىً واحد، وهذا أشبه بطريقة العرب من المعنى المذكور أولاً. 5,"Thus, both the versions point to the same meaning, and this interpretation is more in keeping with the way of the Arabs than the other one stated earlier."
وفي حديثه (عليه السلام): إن الاْيمَانَ يَبْدُو لُمْظَةً فِي الْقَلْبِ، كُلمَا ازْدَاد الاْيمَانُ ازْدَادَتِ اللمْظَةُ.,"5. A tradition of Imam Ali ibn Abu Talibsays: Faith produces a “Alumazah” in the heart. As faith develops, “Alumazah” also increases."
اللمْظَةُ مثل النكتة أو نحوها من البياض، ومنه قيل فرس ألمظ: إذا كان بجحفلته شيء من البياض.,"Sayyid ar-Radi says: “Alumazah” is a white spot, or something like that. On that analogy, if a horse has a white spot on its lower lip, it is called “farusun al-mazu”, that is, a white-spotted horse."
حديثه(عليه السلام): إِن الرجُلَ إِذَا كَانَ لَهُ الديْنُ الظنُونُ يَجِبُ عَلَيْهِ أَنْ يُزَكيَهُ لِمَا مَضَى إِذَا قَبَضَهُ.,"6. A tradition of Imam Ali ibn Abu Talibsays: If a man has “ad-daynu’z-zanun” (i.e. doubtful loan), it is his duty to pay zakat thereon for all the past years when he recovers it."
فالظنُونُ: الذي لايَعْلَمُ صاحبُهُ أيقبضُه من الذي هو عليه أم لا، فكأنّه الذي يُظَن به، فمرة يرجوه مرة لا يرجوه.,Sayyid ar-Radi says: “Az-zanun” is the loan about which the lender does not know whether he will be able to recover it from the borrower or not. He is like the one who hopes as well as loses hope.
وهو من أفصح الكلام، وكذلك كلّ أمر تطلبه ولا تدري على أي شيء أنت منه فهو ظَنون، وعلى ذلك قول الاعشى:,"This is the most eloquent way of expression. In this way, everything about which you do not know where you stand will be zanun. In the same strain, the poet al-Aisha (Maymun ibn Qays al-Wa’ili [d. 7/629]) says:"
مَا يُجْعَلُ الْجُد الظنُونُ الذِي * جُنبَ صَوْبَ اللجِبِ الْمَاطِرِ,"“The az- zanun well (i.e. the one that may or may not have water), which is also deprived of the rain of the clouds and cannot be compared to the Euphrates whose waves are rising high and which ever pushes the boat away on its current as it does the adept swimmer.”
“Jubb” means “ well” (located in a wilderness), while zanun is that about which it is not known whether or not it has water."
7. وفي حديثه (عليه السلام): أَنه شيّع جيشاً يغْزِيهِ فقال: اعْذِبُوا عَنِ النسَاءِ مَا اسْتَطَعْتُمْ.,7. A tradition of Imam Ali ibn Abu Talibrelates that he arranged a force for advancing for jihad and said: i’dhibu (turn away) from women as far as you can.
ومعناه: اصدِفوا عن ذكر النساء وشُغُلِ القلب بهن، وامتنعُوا من المقاربة لهنّ، لان ذلك يَفُت في عضُد الحميّة، ويقدح في معاقد العزيمة، ويكسِر عن العَدْوِ، وَيلفِتُ عن الابعاد في الغزو.,"Sayyid ar-Radi says: It (“i‘dhibu”) means “stay away” from thoughts of women and from clinging your heart to them, and do not have union with them, because all this produces weakness in enthusiasm, affects the firmness of determination, weakens one against his enemy and prevents one from excelling in fighting."
وكل من امتنع من شيء فقد أعْذَبَ عنه، والعاذبُ والعَذُوب: الممتنع من الاكل والشرب.,"Anything which prevents from something is called “adhaba ‘anhu” i.e. turned away from it. Thus, “al- ‘adhib” and “al-adhub” mean one who gives up eating and drinking."
8. وفي حديثه(عليه السلام): كَالْيَاسِرِ الْفَالِجِ يَنْتَظِرُ أَولَ فَوْزة مِنْ قِدَاحِهِ.,8. A tradition of Imam Ali ibn Abu Talibsays:… Like the successful shooter (al-yasir al-falij) who looks forward to achieving success at his first shot.
الياسرون: هم الذين يتضاربون بالقِداح على الجَزُورِ، والفالجُ: القاهرُ الغالبُ، يقال: قد فلج عليهم وفَلَجَهُم، وقال الراجز: لمّا رأيتُ فالجاً قد فَلَجَا.,"Sayyid ar-Radi says: “Al-yasirun” (pl. of al-yasir) means those who shoot with arrows on the slaughtered camel by way of gambling, while “al-falij” means successful or victorious. For example, it is said: “falaja alayhim” or “falajahum” (that is, he got victory over them or overpowered them). A poet has said by way of war this recital: “When I noticed a successful person securing victory…, etc.”"
9. وفي حديثه(عليه السلام): كُنا إِذَا احْمَر الْبَأْسُ اتقَيْنَا بِرَسُولِ اللهِ(صلى الله عليه وآله)، فَلَمْ يَكُنْ أَحَدٌ مِنا أَقْرَبَ إِلَى الْعَدُو مِنْهُ.,"9. A tradition of Imam Ali ibn Abu Talibruns as follows: When the crisis became red-hot, we sought refuge with the Messenger of Allah, and none of us was closer to the enemy than he himself was."
ومعنى ذلك: أنه إذا عَظُم الخوفُ من العدو واشتد عِضَاضُ الحربِ، فَزِعَ المسلمون إلى قتال رسول الله(صلى الله عليه وآله) بنفسه، فيُنزِلُ الله تعالى النصر عليهم، ويأمنون ما كانوا يخافونه بمكانه.,"Sayyid ar-Radi says: “This means that when fear of the enemy increased and fighting became serious, the Muslims begin to think that since the Messenger of Allah had taken up fighting himself, Allah must give them victory through him and that, therefore, they will be safe from all the dangers because of his presence.”"
و قوله (عليه السلام): «إذَا احمّر البأس» كناية عن اشتداد الامر.,And the words “idha’hmarra’l-ba’su” (when the crisis became red-hot) refers to the seriousness of the matter.
وقد قيل في ذلك أقوال أحسَنُها: أنه شبّه حَمْيَ الحرب بالنار التي تجمع الحرارة والحمرة بفعلِها ولونها.,"For this purpose, several expressions have been used out of which this is the best, since Imam Ali ibn Abu Talibhas likened war with fire which combines heat and redness both in action as well as in color."
وممّا يقوي ذلك قول الرسول(صلى الله عليه وآله)، وقد رأى مُجْتَلَدَ الناس يوم حُنين وهي حرب هوازنَ: «الان حَمِيَ الوَطِيسُ» فالوطيسُ: مستوقَدُ النار.,"This is confirmed by the words of the Messenger of Allahwhen during the battle of Hunayn, he noticed the people of Hawazin (tribe) fighting, he said: “Now the watis has heated up” and watis is the place where fire is lighted."
فشبه رسول الله(صلى الله عليه وآله) ما استحرّ من جلاد القوم باحتدامِ النار وشدةِ التهابها.,"In this way, the Messenger of Allahlikened the seriousness of fighting by men to the seriousness of the fire and its flames"
انقضى هذا الفصل، ورجعنا إلى سنن الغرض الاول في هذا الباب.,This section ends and we return to the original theme of the chapter.
252. وقال (عليه السلام) لما بلغه إغارةُ أصحاب معاويةَ على الانبار، فخرج بنفسه ماشياً حتى أتى النخَيْلَةَ، فأدركه الناسُ وقالوا: يا أمير المؤمنين نحن نكفيكَهُمْ.,"When the news of the attack of Mu’awiyah’s men on al- Anbar reached Imam Ali ibn Abu Talib, he himself came out walking till he reached an-Nukhaylah where people overtook him and said: “O Imam Ali ibn Abu Talib! We are [mighty] enough for [defeating] them.”"
فقال(عليه السلام): وَاللهِ مَا تَكْفُونَنِي أَنْفُسَكُمْ، فَكَيْفَ تَكْفُونَنِي غَيْرَكُمْ؟ إِنْ كَانَتِ الرعَايَا قَبْلِي لَتَشْكُوا حَيْفَ رُعَاتِهَا، وَإِننِي الْيَوْمَ لاشْكُو حَيْفَ رَعِيتِي، كَأَننِيَ الْمَقُودُ وَهُمُ الْقَادَةُ، أَوِ ألْمَوْزُوعُ وَهُمُ الْوَزَعَةُ!,"He said: You cannot be enough for me against yourselves, so how can you be enough for me against others? Before me, the people used to complain of the oppression of their rulers, but now I have to complain of the wrongful actions of my people; as though I am led by them and they are the leaders, or that I am the subject and they are the rulers."
فلما قال(عليه السلام) هذا القول، في كلام طويل قد ذكرنا مختارَه في جملةِ الخُطَب، تقدّم إليه رجلان من أصحابه فقال أحدهما: إنّي لا أملك إلاّ نفسي وأخي، فَمُرْنا بأمرك يا أمير المؤمنين نُنْفِد له.,"The narrator says: “When Imam Ali ibn Abu Talibuttered this during his long speech, which we have included in the collection of sermons (No. 27), two men from among his companions advanced towards him and one of them said: “‘I rule none except myself and my brother’ (Quran, 5: 25). So, order us with your command, O Imam Ali ibn Abu Talib and we will carry it out.” Thereupon."
فقال(عليه السلام): وأَيْنَ تَقَعَانِ مِما أُريدُ؟,Imam Ali ibn Abu Talibsaid: “How can you two accomplish what I aim at?”
وقيل: إنّ الحارث بن حَوْط أتاه(عليه السلام) فقال: أتُراني أظنّ أصحابَ الجمل كانوا على ضلالة؟,It is said that al-Harith ibn Hawt came to Imam Ali ibn Abu Talib and said: “Do you believe that I can ever imagine that the people of Jamal were wrong?”
فقال(عليه السلام): يَا حَارِ، إِنكَ نَظَرْتَ تَحْتَكَ وَلَمْ تَنْظُرْ فَوْقَكَ فَحِرْتَ! إِنكَ لَمْ تَعْرِفِ الْحَق فَتَعْرِفَ مَنْ أَبَاهُ، وَلَمْ تَعْرِفِ الْبَاطِلَ فَتَعْرِفَ مَنْ أَتَاهُ.,"Imam Ali ibn Abu Talibsaid: “O al-Harith! You have seen below yourself but not above yourself, so you have been confused. Certainly, you have known right, so that you can recognize the righteous. And you have not known wrong, so that you can recognize the people who are wrong!”"
فقال الحارث: فإنّي أَعتزل مع سعيد بن مالك وعبد الله بن عمر.,"Then al-Harith said: “In that case, I shall withdraw along with Sa‘d ibn Malik and ‘Abdullah ibn Umar,”."
فقال(عليه السلام): إِن سَعِيداً وَعَبْدَ اللهِ بْنَ عُمَرَ لَمْ يَنْصُرَا الْحَق، وَلَمْ يَخْذُلاَ الْبَاطِلَ.,"whereupon Imam Ali ibn Abu Talibsaid: “Verily, Sa‘d and Umar have neither sided with right nor forsaken wrong.”1"
وقال (عليه السلام): صَاحِبُ السلْطَانِ كَرَاكِبِ الاسَدِ: يُغْبَطُ بِمَوْقِعِهِ، وَهُوَ أَعْلَمُ بِمَوْضِعِهِ.,Imam Ali ibn Abu Talibsaid: One who holds authority is like one who rides a lion; he is envied for his status but he well knows it.
وقال (عليه السلام): أَحْسِنُوا فِي عَقِبِ غَيْرِكُمْ تُحْفَظُوا فِي عَقِبِكُمْ.,"Imam Ali ibn Abu Talibsaid: Do good with the bereaved ones of others so that good is done to your bereaved ones, too."
وقال (عليه السلام): إِن كَلاَمَ الْحُكَمَاءِ إذَا كَانَ صَوَاباً كَانَ دَوَاءً، وَإِذَا كَانَ خَطَأً كَانَ دَاءً.,"Imam Ali ibn Abu Talibsaid: When the utterance of the wise is to the point, it serves as a cure, but if it is wrong, it acts like an illness."
وسأَله (عليه السلام) رجل أَن يعرّفه ما الايمان. فقال: إِذَا كَانَ غَدٌ فَأْتِنِي حَتى أُخْبِرَكَ عَلَى أَسْمَاعِ الناسِ، فإِنْ نَسِيتَ مَقَالَتِي حَفِظَهَا عَلَيْكَ غَيْرُكَ، فَإِن الْكَلاَمَ كَالشارِدَةِ، يَنْقُفُهَا هذَا وَيُخْطِئُهَا هذَا.,"Someone asked Imam Ali ibn Abu Talibto define religion for him. The Imam said, “Come to me tomorrow so that I may enlighten you in the presence of all people; thus, if you forget what I say, others might retain it. This is so because an utterance is like a fluttering prey which may be grappled by someone but missed by others.”"
وقد ذكرنا ما أجابه به(عليه السلام) فيما تقدم من هذا الباب، وهو قوله: الايمان على أربع شعب.,"Sayyid ar-Radi says, “We have already stated in the earlier chapter how Imam Ali ibn Abu Talib replied to this man, namely his saying (No. 31): ‘Faith stands on four pillars, etc.’”"
وقال (عليه السلام): يَابْنَ آدَمَ، لاَ تَحْمِلْ هَم يَوْمِكَ الذِي لَمْ يَأْتِكَ عَلَى يَوْمِكَ الذِي قَدْ أَتَاكَ، فَإِنهُ إِنْ يَكُ مِنْ عُمُرِكَ يَأْتِ اللهُ فِيهِ بِرِزْقِكَ.,"Imam Ali ibn Abu Talibsaid: O son of Adam! Do not inflict the worry of the day that has not yet come on the day which has already come because if that day is in your life, Allah will also bestow its livelihood."
وقال (عليه السلام): أَحْبِبْ حَبِيبَكَ هَوْناً مَا عَسَى أَنْ يَكُونَ بَغِيضَكَ يَوْماً مَا، وَأَبْغِضْ بَغِيضَكَ هَوْناً مَا عَسَى أَنْ يَكُونَ حَبِيبَكَ يَوْماً مَا.,"Imam Ali ibn Abu Talibsaid: Have love for your friend up to a limit, for it is possible that he may turn into your enemy some day. And hate your enemy up to a limit, for it is possible that he may turn into your friend some day."
وقال (عليه السلام): الناسُ فِي الدنْيَا عَامِلاَنِ:,Imam Ali ibn Abu Talibsaid: There are two kinds of workers in the world:
عَامِلٌ عَمِلَ فِي الدنْيَا لِلدنْيَا، قَدْ شَغَلَتْهُ دُنْيَاهُ عَنْ آخِرَتِهِ، يَخْشَى عَلَى مَنْ يَخْلُفُهُ الْفَقْرَ، وَيأْمَنُهُ عَلَى نَفْسِهِ، فَيُفْنِي عُمُرَهُ فِي مَنْفَعَةِ غَيْرِهِ.,"One is a person who works in this world for this world and his work for this world keeps him unmindful of the next. He is afraid of destitution for those whom he will leave behind but feels safe about it. So, he spends his life seeking the good of others."
وَعَامِلٌ عَمِلَ فِي الدنْيَا لِمَا بَعْدَهَا، فَجَاءَهُ الذِي لَهُ مِنَ الدنْيَا بِغَيْرِ عَمَل، فَأَحْرَزَ الْحَظيْنِ مَعاً، وَمَلَكَ الدارَيْنِ جَمِيعاً، فَأَصْبَحَ وَجِيهاً عِنْدَاللهِ، لاَ يَسْأَلُ اللهَ حَاجَةً فَيَمْنَعَهُ.,"The other is one who works in this world for what is to come hereafter, and he secures his share of this world without an effort. Thus, he gets both the benefits and becomes the owner of both homes. In this way, he is prestigious before Allah. If he asks Allah anything, He does not deny him."
وروي أنه ذكر عند عمر بن الخطاب في أيامه حَلْي الكعبةِ وكثرتُهُ، فقال قوم: لو أخذته فجهزتَ به جيوش المسلمين كان أَعظم للاجر، وما تصنع الكعبةُ بالْحَلْي؟,"It is related that during the days of (caliph) Umar ibn al- Khattab, the question of the excess of the ornaments of the Ka‘bah was mentioned to him and some people suggested the following: “If you raise by it an army of Muslims, it will be a matter of great reward, and what will the Ka‘bah do with the ornaments?”"
فهمّ عمر بذلك، وسأل عنه أمير المؤمنين(عليه السلام).,Umar thought of doing so but asked Imam Ali ibn Abu Talibwhat he thought.
فقال: إِن القُرْآنَ أُنْزِلَ عَلَى النبِي(صلى الله عليه وآله) وَالامْوَالُ أَرْبَعَةٌ: أَمْوَالُ الْمُسْلِمِينَ فَقَسمَهَا بَيْنَ الْوَرَثَةِ فِي الْفَرَائِضِ، وَالْفَيْءُ فَقَسمَهُ عَلَى مُسْتَحِقيهِ، وَالْخُمُسُ فَوَضَعَهُ اللهُ حَيْثُ وَضَعَه، وَالصدَقَاتُ فَجَعَلَهَا اللهُ حَيْثُ جَعَلَهَا.,"The Imam said: When the Quran was revealed to the Prophet, there were four kinds of property: One, the property of a Muslim which he distributed among the successors according to fixed shares. Second, the tax (fay’) which he distributed to those for whom it was meant. Third, the one-fifth (khums) for which Allah had fixed the ways of disposal. Fourth, the amounts of charity (sadaqat) the disposal of which was also fixed by Allah."
وَكَانَ حَلْيُ الْكَعْبَةِ فِيهَا يَوْمَئِذ، فَتَرَكَهُ اللهُ عَلَى حَالِهِ، وَلَمْ يَتْرُكْهُ نِسْيَاناً، وَلَمْ يَخْفَ عَلَيْهِ مَكَاناً، فَأَقِرهُ حَيْثُ أَقَرهُ اللهُ وَرَسُولُهُ.,"The ornaments of the Ka‘bah did exist in those days, but Allah left them as they were. He did not leave them by omission, nor were they unknown to Him. Therefore, you should keep them where Allah and His Prophet placed them."
فقال له عمر: لولاك لافتضحنا. وترك الحَلْي بحاله.,"Thereupon, Umar ibn al-Khattab said, “If you had not been here, we would have been humiliated.” He left the ornaments as they were."
262. وروي أنه(عليه السلام) رُفع إليه رجلان سرقا من مال الله، أحدهما عبد من مال الله، والاخر من عُرُوضِ الناس.,It is related that two persons were brought to Imam Ali ibn Abu Talibonce. They had stolen a public property. One of them was a slave purchased with public money and the other had been purchased by someone from among the people.
فقال(عليه السلام): أَما هذَا فَهُوَ مِنْ مَالِ اللهِ وَلاَ حَد عَلَيْهِ، مَالُ اللهِ أَكَلَ بَعْضُهُ بَعْضاً، وَأَما الاْخَرُ فَعَلَيْهِ الْحَد، فقطع يده.,"Imam Ali ibn Abu Talibsaid, “As for this one who has stolen the public property, there is no punishment for him, for it means one who is the property of Allah has taken another property of Allah. As for the other, he should be punished.” Consequently, the thief s hand was cut off."
وقال (عليه السلام): لَوْ قَدِ اسْتَوَتْ قَدَمَايَ مِنْ هذِهِ الْمَدَاحِضِ لَغَيرْتُ أَشْيَاءَ.,"Imam Ali ibn Abu Talibsaid: If my steps acquire firmness out of these slippery places, I will alter several things."
وقال (عليه السلام): اعْلَمُوا عِلْماً يَقِيناً أَن اللهَ لَمْ يَجْعَلْ لِلْعَبْدِ ـ وَإِنْ عَظُمَتْ حِيلَتُهُ، وَاشْتَدتْ طِلْبَتُهُ، وَقَوِيَتْ مَكِيْدَتُهُ ـ أَكْثَرَ مِما سُميَ لَهُ فِي الذكْرِ الْحَكِيمِ، وَلَمْ يَحُلْ بَيْنَ الْعَبْدِ فِي ضَعْفِهِ وَقِلةِ حِيلَتِهِ وَبَيْنَ أَنْ يَبْلُغَ مَا سميَ لَهُ فِي الذكْرِ الْحَكِيمِ.,"Imam Ali ibn Abu Talibsaid: Know with full conviction that Allah has not fixed for any person more livelihood than what has been ordained in the Book of Destiny, even though his means (of seeking it) may be great, his craving for it intense and his efforts for it acute. Nor does the weakness of a person or the paucity of his means stand in the way between what is ordained in the Book of Destiny and himself."
وَالْعَارِفُ لِهذَا الْعَامِلُ بِهِ أَعْظَمُ الناسِ رَاحَةً فِي مَنْفَعَة، وَالتارِكُ لَهُ الشاك فِيهِ أَعْظَمُ الناسِ شُغُلاً فِي مَضَرة. وَرُب مُنْعَم عَلَيْهِ مُسْتَدْرَجٌ بِالنعْمَى، وَرُب مُبْتَلىً مَصْنُوعٌ لَهُ بِالْبَلْوَى ! فَزِدْ أَيهَا الْمُسْتَمِعُ فِي شُكْرِكَ، وَقَصرْ مِنْ عَجَلَتِكَ، وَقِفْ عِنْدَ مُنتَهَى رِزْقِكَ.,"Whoever realizes it and acts upon it is the best of them all in comfort and benefit, while whoever disregards it and doubts it exceeds all men in disadvantages. Very often, a favored person is being slowly driven (towards punishment) through those favors, and very often an afflicted person is being done good through his own affliction. Therefore, O listener, increase your gratefulness, lessen your haste and stay within the bounds of your livelihood."
وقال (عليه السلام): لاَ تَجْعَلُوا عِلْمَكُمْ جَهْلاً، وَيَقِينَكُمْ شَكّاً، إِذَا عَلِمْتُمْ فَاعْمَلُوا، وَإِذَا تَيَقنْتُمْ فَأَقْدِمُوا.,"Imam Ali ibn Abu Talibsaid: Do not turn your knowledge into ignorance or your conviction into doubt. When you gain knowledge act (upon it), and when you acquire conviction, proceed (on its basis)."
وقال (عليه السلام): إِن الطمَعَ مُورِدٌ غَيْرُ مُصْدِر، وَضَامِنٌ غَيْرُ وَفِيّ. وَرُبمَا شَرِقَ شَارِبُ الْمَاءِ قَبْلَ رِيهِ،كُلمَا عَظُمَ قَدْرُ الشيْءِ الْمُتَنَافَسِ فِيهِ عَظُمَتِ الرزِيةُ لِفَقْدِهِ، وَالامَانِي تُعْمِي أَعْيُنَ الْبَصَائِرِ، وَالْحَظ يَأتِي مَنْ لاَ يَأْتِيهِ.,"Imam Ali ibn Abu Talibsaid: Greed takes a person to the watering place but brings him back without letting him drink. It undertakes responsibility but does not fulfil it. Often, the drinker gets choked before he quenches his thirst. The greater the worth of a thing yearned for, the greater is the grief for its loss. Desires blind the eyes of understanding. The destined share will reach him who does not approach it."
وقال (عليه السلام): اللهُم إِني أَعُوذُ بِكَ أَنْ تَحْسُنَ فِي لاَمِعَةِ الْعُيُونِ عَلاَنِيَتِي، وَتَقْبُحَ فِيَما أُبْطِنُ لَكَ سَرِيرَتيِ، مُحَافِظاً عَلَى رِيَاءِ الناسِ مِنْ نَفْسِي بِجَمِيعِ مَا أَنْتَ مُطلِعٌ عَلَيْهِ مِني.,"Imam Ali ibn Abu Talibsaid: O Allah! I seek Your protection from this: that I may appear to be good in the eyes of the people while my inward self may be sinful before You, and that I may guard myself (from sinning) only for show before the people although You are aware of everything about me."
فَأُبْدِيَ لِلناسِ حُسْنَ ظَاهِرِي، وَأُفْضِيَ إِلَيْكَ بِسُوءِ عَمَلِي، تَقَرباً إلَى عِبَادِكَ، وَتَبَاعُداً مِنْ مَرْضَاتِكَ.,"Thus, I appear before the people in good shape although my evil acts are placed before You. This means achieving nearness to Your creatures but remoteness from Your pleasure."
وقال (عليه السلام): لاَ وَالذِي أَمْسَيْنَا مِنْهُ فِي غُبْرِ لَيْلَة دَهْمَاءَ، تَكْشِرُعَنْ يَوْم أَغَر، مَا كَان كَذَاكَذا.,Imam Ali ibn Abu Talibsaid: I swear by the One Who let us pass the dark night after which there was a bright day that such and such did not happen.
وقال (عليه السلام): قَلِيلٌ تَدُومُ عَلَيْهِ أَرْجَى مِنْ كَثِير مَمْلُول.,Imam Ali ibn Abu Talibsaid: A small action which is continued with regularity is more beneficial than a long one performed with grudge.
وقال (عليه السلام): إذَا أَضَرتِ النوَافِلُ بالْفَرَائِضِ فَارْفُضُوهَا.,"Imam Ali ibn Abu Talibsaid: When optional issues stand in the way of obligatory ones, abandon them."
وقال (عليه السلام): مَنْ تَذَكرَ بُعْدَ السفَرِ اسْتَعَد.,Imam Ali ibn Abu Talibsaid: Whoever keeps in view the distance of the journey remains prepared.
وقال (عليه السلام): لَيْسَتِ الروِيةُ كَالْـمُعَايَنَةِ مَعَ الابْصَارِ، فَقَدْ تَكْذِبُ الْعُيُونُ أَهْلَهَا، وَلاَ يَغُش الْعَقْلُ مَنِ اسْتَنْصَحَهُ.,Imam Ali ibn Abu Talibsaid: Perception by the eyes is not real observation because the eyes sometimes deceive people; but wisdom does not deceive whomsoever it counsels.
وقال (عليه السلام): بَيْنَكُمْ وَبَيْنَ الْمَوْعِظَةِ حِجَابٌ مِنَ الْغِرةِ.,Imam Ali ibn Abu Talibsaid: Between you and preaching there is a curtain of deception.
وقال (عليه السلام): جَاهِلُكُمْ مُزْدَادٌ، وَعَالِمُكُمْ مُسَوفٌ.,Imam Ali ibn Abu Talibsaid: The ignorant among you get too much while the learned are just put off.
وقال (عليه السلام): قَطَعَ الْعِلْمُ عُذْرَ الْمُتَعَللِينَ.,Imam Ali ibn Abu Talibsaid: Knowledge dispels the excuse of those who advance excuses.
وقال (عليه السلام): كُل مُعَاجَل يَسْأَلُ الانْظَارَ، وَكُل مُؤَجل يَتَعَللُ بالتسْويفِ.,Imam Ali ibn Abu Talibsaid: Anyone whom death overtakes early seeks time while the death of anyone who is deferred puts forth excuses for the postponement (of doing good deeds).
وقال (عليه السلام): مَا قَالَ الناسُ لِشَيْء: طُوبَى لَهُ، إِلا وَقَدْ خَبَأَ لَهُ الدهْرُ يَوْمَ سَوْء.,Imam Ali ibn Abu Talibsaid: For every thing to which people say “how good!” there is an evil hidden in this world.
وسئل عن القدر، فقال: طَرِيقٌ مُظْلِمٌ فَلاَ تَسْلُكُوهُ، وَبَحْرٌعَمِيقٌ فَلاَ تَلِجُوهُ، وَسِر اللهِ فَلاَ تَتَكَلفُوهُ.,Imam Ali ibn Abu Talibwas asked about destitution. He said the following: It is a dark path; do not tread upon it. It is a deep ocean; do not dive in it. And it is the secret of Allah; do not take trouble about (knowing) it.
وقال (عليه السلام): إِذَا أَرْذَلَ اللهُ عَبْداً حَظَرَ عَلَيْهِ الْعِلْمَ.,"Imam Ali ibn Abu Talibsaid: When Allah intends to humiliate a person, He denies him knowledge."
وقال (عليه السلام): كَانَ لِي فيما مَضَى أَخٌ فِي اللهِ، وَكَانَ يُعْظِمُهُ فِي عَيْنِي صِغَرُ الدنْيَا فِي عَيْنِهِ، وَكَانَ خَارِجاً مِنْ سُلْطَانِ بَطْنِهِ فَلاَ يَشْتَهِي مَا لاَ يَجِدُ وَلاَ يُكْثِرُ إِذَا وَجَدَ، وَكَانَ أَكْثَرَ دَهْرِهِ صَامِتاً فإِنْ قَالَ بَذ الْقَائِلِينَ وَنَقَعَ غَلِيلَ السائِلِينَ، وَكَانَ ضَعِيفاً مُسْتَضْعَفاً!,"Imam Ali ibn Abu Talibsaid: In the past, I had a brother- in-faith, and he was prestigious in my view because the world was humble in his eyes, the needs of the stomach did not have a sway over him. He did not long for what he did not get. If he got a thing, he would not ask for more. He remained most of the time silent. When he spoke, he silenced the other speakers. He quenched the thirst of inquirers. He was weak and feeble."
فَإِنْ جَاءَ الْجِد فَهُوَ لَيْثُ غَابوَصِل وَاد لاَ يُدْلِي بِحُجة حَتى يَأْتِيَ قَاضِياً.,"but at the time of fighting, he was like the lion of the forest or the serpent of the valley: he would not put forth an argument unless it was decisive."
وَكَانَ لاَ يَلُومُ أَحَداً عَلَى مَا يَجِدُ الْعُذْرَ فِي مِثْلِهِ حَتى يَسْمَعَ اعْتِذَارَهُ، وَكَانَ لاَ يَشْكُو وَجَعاً إِلا عِنْدَ بُرْئِهِ، وَكَانَ يقُولُ مَا يَفْعَلُ وَلاَ يَقُولُ مَا لاَ يَفْعَلُ، وَكَانَ إذَا غُلِبَ عَلَى الْكَلاَمِ لَمْ يُغْلَبْ عَلَى السكُوتِ.,"He will not abuse anyone in an excusable matter unless he had heard the excuse. He would not speak of any trouble except after its disappearance. He said what he would do and would not say what he will not. Even if he could be exceeded in speech, he could not be excelled in silence."
وَكَانَ عَلَى مَا يَسْمَعُ أَحْرَصَ مِنْهُ عَلَى أَنْ يَتَكَلمَ، وَكَان إذَا بَدَهَهُ أَمْرَانِ نَظَرَ أَيهُمَا أَقْرَبُ إِلَى الْهَوَى فَخَالَفَهُ.,"He was more eager for keeping quiet than speaking, and if two things confronted him, he would see which was more akin to the longing of the heart and he would oppose it."
فَعَلَيْكُمْ بِهذِهِ الْخَلاَئِقِ فَالْزَمُوهَا وَتَنَافَسُوا فِيهَا، فَإِنْ لَمْ تَسْتَطِيعُوهَا فَاعْلَمُوا أَن أَخْذَ الْقلِيلِ خَيْرٌ مِنْ تَرْكِ الْكَثِيرِ.,"These qualities are incumbent upon you. So, you should acquire them and compete with each other in upholding them. Even if you cannot acquire them, you should know that acquiring a part is better than giving up the whole."
وقال (عليه السلام): لَوْ لَمْ يَتَوَعدِ اللهُ عَلَى مَعْصِيَة لَكَانَ يَجِبُ أَنْ لاَ يُعْصَى شُكْراً لِنِعَمِهِ.,"Imam Ali ibn Abu Talibsaid: Even if Allah had not warned of chastisement on those who are disobedient to Him, it will be obligatory by way of gratitude for His favors that He should not be disobeyed."
وقال (عليه السلام)، وقد عزّى الاشعثَ بن قيس عن ابن له: يَا أَشْعَثُ، إِنْ تَحْزَنْ عَلَى ابْنِكَ فَقَدِ اسْتَحَقتْ ذلِكَ مِنْكَ الرحِمُ، وَإِنْ تَصْبِرْ فَفِي اللهِ مِنْ كُل مُصِيبَة خَلَفٌ.,Imam Ali ibn Abu Talibsaid the following to express his condolences to al-Ash‘ath ibn Qays about (the death of) his son:
يَا أَشْعَثُ، إِنْ صَبَرْتَ جَرَى عَلَيْكَ الْقَدَرُ وَأَنْتَ مَأْجُورٌ، وَإِنْ جَزِعْتَ جَرَى عَلَيْكَ الْقَدَرُ وَأَنْتَ مَأْزُورٌ.,"O Ash‘ath! If you grieve over your son, certainly it is the consequence of the blood relationship; but if you endure, then Allah provides recompense for every affliction."
ابْنُكَ سَركَ وَهُوَ بَلاَءٌ وَفِتْنَةٌ، وَحَزَنَكَ وَهُوَ ثَوَابٌ وَرَحْمَةٌ.,"Your son (when he lived) gave you happiness while, at the same time, he was a trial and a hardship and (when he died) he caused you to grieve while, at the same time, he has proved to be a source of reward and mercy for you."
وقال (عليه السلام) على قبر رسول الله(صلى الله عليه وآله) ساعة دُفِنَ: إِن الصبْرَ لَجَمِيلٌ إِلا عَنْكَ، وَإِن الْجَزَعَ لَقَبِيحٌ إِلا عَلَيْكَ، وَإِن الْمُصَابَ بِكَ لَجَلِيلٌ، وَإِنهُ قَبْلَكَ وَبَعْدَكَ لَجَلَلٌ.,Imam Ali ibn Abu Talibsaid the following at the grave of the Messenger of Allahat the time of his burial: Certainly endurance is good except about you. Fretting is bad except over you. And the affliction about you is great while every other affliction before or after it is small.
وقال (عليه السلام): لاَ تَصْحَبِ الْمَائِقَ فَإِنهُ يُزَينُ لَكَ فِعْلَهُ، وَيَوَد أَنْ تَكُونَ مِثْلَهُ.,"Imam Ali ibn Abu Talibsaid: Do not associate with a fool because he will beautify his actions before you and wish that you, too, be like him."
وقال (عليه السلام) وقد سئل عن مسافة ما بين المشرق والمغرب: مَسِيرَةُ يَوْم لِلشمْسِ.,Imam Ali ibn Abu Talibwas asked about the distance between the East and the West when he replied as follows: A day’s trip for the sun.
"وقال (عليه السلام): أَصْدِقَاؤُكَ ثَلاَثَةٌ، وَأَعْدَاؤُكَ ثَلاَثَةٌ:
فَأَصْدِقَاؤُكَ: صَدِيقُكَ، وَصَدِيقُ صَدِيقِكَ، وَعَدُو عَدُوكَ.
وَأَعْدَاؤكَ: عَدُوكَ، وَعَدُو صَدِيقِكَ، وَصَدِيقُ عَدُوكَ.","Imam Ali ibn Abu Talibsaid: Your friends are three and your enemies are (also) three:
Your friends are: your friend, your friend’s friend and your enemy’s enemy.
And your enemies are: your enemy, your friend’s enemy and your enemy’s friend."
وقال (عليه السلام)لرجل رآه يسعى على عدوّ له بما فيه إِضرار بنفسه: إنمَا أَنْتَ كَالطاعِنِ نَفْسَهُ لِيَقْتُلَ رِدْفَهُ.,"Imam Ali ibn Abu Talibsaw a man busy against his enemy with what was harmful to his own self as well, so he said: You are like one who pierces a spear through himself in order to kill the person sitting behind him."
وقال (عليه السلام): مَا أَكْثَرَ الْعِبَرَ وأَقَل الاعْتِبَارَ!,"Imam Ali ibn Abu Talibsaid: How many are the objectives of lessons, but how few are those who take lessons!"
وقال (عليه السلام): مَن بَالَغَ فِي الْخُصوُمَةِ أَثِمَ، وَمَنْ قَصرَ فِيهَا ظُلِمَ، وَلاَ يَسْتَطِيعُ أَنْ يَتقِيَ اللهَ مَنْ خَاصَمَ.,"Imam Ali ibn Abu Talibsaid: Whoever goes too far in quarreling is a sinner, but if one falls short in it, one is oppressed, and it is difficult for a quarreling person to fear Allah."
وقال (عليه السلام): مَا أَهَمنِي ذَنْبٌ أُمْهِلْتُ بَعْدَهُ حَتى أُصَليَ رَكْعَتَيْنِ [وَأسْأَلَ اللهَ الْعَافِيَة].,Imam Ali ibn Abu Talibsaid: I am not worried about a fault after which I get time to offer prayers in two units (rek‘as) and beg safety from the wrath of Allah.
وسئل(عليه السلام): كيف يحاسب الله الخلق على كَثْرتهم؟,Imam Ali ibn Abu Talibwas asked once: “How will Allah conduct the accounting of all persons despite their large number?”
"فقال(عليه السلام): كَمَا يَرْزُقُهُمْ عَلَى كَثْرَتِهِمْ.
فَقيل: كيف يُحاسِبُهُم ولا يَرَوْنَهُ؟
قال(عليه السلام): كَمَا يَرْزُقُهُمْ وَلاَ يَرَوْنَهُ.",He replied: “Just as He provides them livelihood despite their large number.” Then it was said to Him: “How will He conduct their accounting without their seeing Him?” He replied: “Just as He provides them with livelihood although they do not see Him.”
وقال (عليه السلام): رَسُولُكَ تَرْجُمَانُ عَقْلِكَ، وَكِتَابُكَ أَبْلَغُ مَا يَنْطِقُ عَنْكَ!,Imam Ali ibn Abu Talibsaid: Your messenger is the interpreter of your intelligence while your letter is more eloquent in expressing your true self.
وقال (عليه السلام): مَا الْمُبْتَلَى الذِي قَدِ اشْتَد بِهِ الْبَلاَءُ، بِأَحْوَجَ إِلَى الدعَاءِ مِنَ المُعَافَى الذِي لاَ يَأمَنُ البَلاَءَ!,Imam Ali ibn Abu Talibsaid: The person who is afflicted with hardship is not in a greater need for praying than the one who has been spared affliction but is not immune to it.
وقال (عليه السلام): الناسُ أَبْنَاءُ الدنْيَا، وَلاَ يُلاَمُ الرجُلُ عَلَى حُب أُمهِ.,Imam Ali ibn Abu Talibsaid: People are the progeny of the world and none can be blamed for loving the mother.
وقال (عليه السلام): إِن الْمِسْكِينَ رَسُولُ اللهِ، فَمَنْ مَنَعَهُ فَقَدْ مَنَعَ اللهَ، وَمَنْ أَعْطَاهُ فَقَدْ أَعْطَى اللهَ.,"Imam Ali ibn Abu Talibsaid: The destitute person is a messenger of Allah. Whoever denies him denies Allah, and whoever gives him gives Allah."
وقال (عليه السلام): مَا زَنَى غَيُورٌ قَط.,Imam Ali ibn Abu Talibsaid: A self-respecting man never commits adultery.
وقال (عليه السلام): كَفَى بِالاَجَلِ حَارِساً!,Imam Ali ibn Abu Talibsaid: The fixed limit of life is enough to remain watchful.
وقال (عليه السلام): يَنَامُ الرجُلُ عَلَى الثكْلِ، وَلاَ يَنَامُ عَلَى الْحَرَبِ.,Imam Ali ibn Abu Talibsaid: A man can sleep over the death of his child but cannot sleep over the loss of his property.
ومعنى ذلك: أنه يصبر على قتل الاولاد، ولا يصبر على سلب الاموال.,Sayyid ar-Radi says: “This statement means that a man remains patient about the death of his children but does not do so at the loss of his property.”
وقال (عليه السلام): مَوَدةُ الاْبَاءِ قَرَابَةٌ بَيْنَ الابْنَاءِ، وَالْقَرَابَةُ إِلَى الْمَوَدةِ أَحْوَجُ مِنَ الْمَوَدةِ إِلَى الْقَرَابَةِ.,Imam Ali ibn Abu Talibsaid: Mutual affection between fathers creates a relationship between the sons. Relationship is more in need of affection than affection is for a relationship.
وقال (عليه السلام): اتقُوا ظُنُونَ الْمُؤْمِنِينَ، فَإِن اللهَ تَعَالَى جَعَلَ الْحَق عَلَى أَلْسِنَتِهِمْ.,"Imam Ali ibn Abu Talibsaid: Be afraid of the thoughts of believers because Allah, the most Exalted One, has placed the truth on their tongues."
وقال (عليه السلام): لاَ يَصْدُقُ إِيمَانُ عَبْد، حَتّى يَكُونَ بِمَا فِي يَدِ اللهِ سُبْحَانَهُ أَوْثَقَ مِنهُ بِمَا فِي يَدِهِ.,Imam Ali ibn Abu Talibsaid: The belief of a person cannot be regarded as true unless his trust in what is with Allah is more than his trust in what he himself has.
وقال (عليه السلام) لانس بن مالك، وقد كان بعثه إلى طلحةَ والزبيرِ لما جاءا إلى البصرة يذكر هما شيئاً سمعه من رسول الله(صلى الله عليه وآله)في معناهما، فلوى عن ذلك.,"When Imam Ali ibn Abu Talibcame to Basra, he sent Anas ibn Malik to Talhah and az-Zubayr to make them recall what he (Anas) himself had heard the Messenger of Allahsaying concerning them both, but he avoided doing so."
"فرجع إليه، فقال: إِني أُنسيتُ ذلك الامرَ.
فَقال(عليه السلام): إِنْ كُنْتَ كَاذِباً فَضَرَبَكَ اللهُ بِهَا بَيْضَاءَ لاَمِعَةً لاَ تُوَارِيهَا الْعِمَامَةُ.","When he came back to Imam Ali ibn Abu Talib, he said that he had forgotten that matter. Thereupon, Imam Ali ibn Abu Talibsaid: “If you are speaking a lie, Allah will afflict you with white spots (leucoderm) which even the turban may not cover.”"
يعني البرص، فأصاب أَنَساً هذا الداء فيما بعدُ في وجهه، فكان لا يُرى إلاّ مُبَرقعاً.,"Sayyid ar-Radi says: “White spot means leucoderma. After sometime this disease did occur to Anas’s face, so much so that he was never seen with his face uncovered.”"
وقال (عليه السلام): إِن لِلْقُلُوبِ إقْبَالاً وَإِدْبَاراً، فَإِذَا أَقْبَلَتْ فَاحْمِلُوهَا عَلَى النوَافِلِ، وَإذَا أَدْبَرَتْ فَاقْتَصِرُوا بِهَا عَلَى الْفَرَائِضِ.,"Imam Ali ibn Abu Talibsaid: Sometimes the hearts advance [towards their Creator] and sometimes they retreat. When they advance, get them to perform the optional [acts of worship] (as well). But when they retreat, keep them confined to only what is obligatory."
وقال (عليه السلام): وَفِي الْقرْآنِ نَبَأُ مَا قَبْلَكُمْ، وَخَبَرُ مَا بَعْدَكُمْ، وَحُكْمُ مَا بَيْنَكُمْ.,"Imam Ali ibn Abu Talibsaid: The Quran contains news about the past, foretelling about the future and commandments for the present."
وقال (عليه السلام): رُدوا الْحَجَرَ مِنْ حَيْثُ جَاءَ، فَإِن الشر لاَ يَدْفَعُهُ إِلا الشر.,Imam Ali ibn Abu Talibsaid: Throw a stone in return from where one comes to you because evil can be met only with evil.
وقال (عليه السلام) لكاتبه عبيدالله بن أَبي رافع: أَلِقْ دَوَاتَكَ، وَأَطِلْ جِلْفَةَ قَلَمِكَ، وَفَرجْ بَيْنَ السطُورِ، وقَرْمِطْ بَيْنَ الْحُرُوفِ، فَإِن ذلِكَ أَجْدَرُ بِصَباحَةِ الْخَط.,"Imam Ali ibn Abu Talibsaid to his secretary ‘Ubaydullah ibn Abu Rafi‘: Put cotton flake in the ink pot, keep the nib of your pen long, leave some space between the lines and close up the letters because this is good for the beauty of the writing."
وقال (عليه السلام): أَنا يَعْسُوبُ الْمُؤْمِنِينَ، وَالْمَالُ يَعْسُوبُ الْفُجارِ.,"Imam Ali ibn Abu Talibsaid: I am the ya‘sub (leader) of the believers, while wealth is the leader of the wicked."
ومعنى ذلك أن المؤمنين يتبعونني، والفجار يتبعون المال، كما تتبع النحل يعسوبها، وهو رئيسها.,"Sayyid ar-Radi says: “It means that the believers follow me while the wicked follow the path that take them to wealth and riches just as the bees follow their ‘ya’sub’, their leader.”"
وقال له بعض اليهود: ما دَفَنْتُم نَبِيكُم حتّى اختلفتم فيه!,Some Jews said to Imam Ali ibn Abu Talib : “You did not bury your Prophet when you picked up differences about him.”
فقال(عليه السلام) له: إِنمَا اخْتَلَفْنَا عَنْهُ لاَ فِيهِ، وَلكِنكُمْ مَا جَفتْ أَرْجُلُكُمْ مِنَ الْبَحْرِ حَتى قُلْتُمْ لِنَبِيكُمْ:,"It is then that Imam Ali ibn Abu Talibreplied thus: “We did not differ about him; we differed after him (i.e. about his succession). You had not dried up your feet yet, having come out of the river, when you began asking your Prophet:"
(اجْعَلْ لَنَا إلهاً كَمَا لَهُمْ آلِهَةٌ قَالَ إِنكُمْ قَوْمٌ تَجْهَلُونَ).,"‘Make you for us a god as they have gods of their own.’ Said he; ‘Verily you are a people behaving ignorantly’ (Quran, 7: 138).”"
وقيل له: بأيّ شيء غلبتَ الاَقران؟,Imam Ali ibn Abu Talibwas asked: “With what did you overpower your adversaries?”
فقال(عليه السلام): مَا لَقِيتُ رَجُلاً إِلا أَعَانَنِي عَلَى نَفْسِهِ.,"He answered: “Whenever I confronted one of them, he helped me against himself.”"
يومىء(عليه السلام) بذلك إلى تمكّن هيبته في القلوب.,Sayyid ar-Radi says: “Imam Ali ibn Abu Talibis pointing out his striking of awe in the hearts.”
وقال (عليه السلام) لابنه محمد بن الحنفية: يَا بُنَي، إِني أَخَافُ عَلَيْكَ الْفَقْرَ، فَاسْتَعِذْ بِاللهِ مِنْه، فَإِن الْفَقْرَ مَنْقَصَةٌ لِلدينِ، مَدْهَشَةٌ لِلْعَقْلِ، دَاعِيَةٌ لِلْمَقْت!,"Imam Ali ibn Abu Talibsaid to his son Muhammad ibn al-Hanafiyyah: “O my son! I fear lest destitution overtakes you. So, you should seek Allah’s protection from it because destitution is [an indication of] a deficiency in religious beliefs, perplexity of intelligence, and it is conducive to hatred of obstinate people.”"
وقال (عليه السلام) لِسائل سأَله عن معضلة: سَل تَفَقهاً وَلاَ تَسْأَلْ تَعَنتاً، فَإِن الْجَاهِلَ الْمُتَعَلمَ شَبِيهٌ بِالْعَالِمِ، وَإِن الْعَالِمَ الْمُتَعَسفَ شَبِيهٌ بِالْجَاهِلِ الْمُتَعَنتِ.,"Imam Ali ibn Abu Talibreplied to a man who had asked him a difficult question with the following: Ask me for understanding but do not ask for confusion because the ignorant person who tries to learn is like the learned man, but the learned man who tries to create confusion is like the ignorant."
وقال (عليه السلام) لعبدالله بن العباس، وقد أشار عليه في شيء لم يوافق رأيه: لَكَ أَنْ تُشِيرَ عَلَي وأَرَى، فَإِنْ عَصَيْتُكَ فَأَطِعْنِي.,"Abdullah ibn Abbas once advised Imam Ali ibn Abu Talibagainst his views, so the Imamsaid: You have only to advise me, but then I have to see (what to do), and if I act against your advice, you have to follow me."
وروي أنه(عليه السلام)لما ورد الكوفة قادماً من صفين مرّ بالشّباميين، فسمع بكاء النساء على قتلى صفين، وخرج إليه حرب بن شُرَحْبِيل الشّبامي، وكان من وجوه قومه.,"Imam Ali ibn Abu Talibreturned to Kufa from Siffin, he passed by the residences of the Shibamites (who belonged to the tribe of Shibam) and heard their women mourning those killed in Siffin. At that time, a Shibamite, namely Harb ibn Shurahbil ash-Shibami, who was one of the nobles of those people, went to him."
فقال(عليه السلام): أَتَغْلِبُكُمْ نِسَاؤُكُمْ عَلَى مَا أسْمَعُ؟ أَلاَ تَنْهَوْنَهُن عَنْ هذَا الرنِينِ؟,"Imam Ali ibn Abu Talibsaid to him, “Do your women have control over you as regarding the weeping that I hear? Do you not refrain them from such crying?”"
"و أقبل يمشي معه، وهو(عليه السلام) راكب.
فقال(عليه السلام) له: ارْجِعْ، فَإِن مَشْيَ مِثْلِكَ مَعَ مِثْلِي فِتْنَةٌ لِلْوَالِي، وَمَذَلةٌ لِلْمُؤْمِنِ.","Harb began to walk with him while Imam Ali ibn Abu Talibwas on horseback, so Imam Ali ibn Abu Talibsaid to him: “Get back because the walking of a man like you with one like me is mischief for the ruler and a disgrace for the believer.”"
"وقال (عليه السلام) وقد مرّ بقتلى الخوارج يوم النهْرَوَان: بُؤْساً لَكُمْ، لَقَدْ ضَركُمْ مَنْ غَركُمْ.
فقيل له: مَن غرّهم يا أمير المؤمنين؟",Imam Ali ibn Abu Talibpassed by the dead bodies of the Kharijites on the day of the battle of Nahrawan and said: “Woe unto you! You have been harmed by him who deceived you.” He was asked: “O Imam Ali ibn Abu Talib ! Who deceived them?”
فقال: الشيْطَانُ الْمُضِل، وَالانْفُسُ الامارَةُ بِالسوءِ، غَرتْهُمْ بالامَانِي، وَفَسَحَتْ لَهُمْ فِي المَعَاصِيِ، وَعَدَتْهُمُ الاظْهَارَ، فَاقْتَحَمَتْ بِهِمُ النارَ.,"He replied: “Satan, the deceiver, and the inner self [nafs] that leads one to evil deceived them through passions. It made it easy for them to get into sins, promised them victory and eventually threw them into the Fire.”"
وقال (عليه السلام): اتقُوا مَعَاصِيَ اللهِ فِي الْخَلَوَاتِ، فَإِن الشاهِدَ هُوَ الْحَاكِمُ.,Imam Ali ibn Abu Talibsaid: Beware of disobeying Allah in solitude because the Witness (of that situation) is also the Judge.
وقال (عليه السلام)، لمّا بلغه قتل محمد بن أبي بكر: إِن حُزْنَنَا عَلَيْهِ عَلَى قَدْرِ سُرُورِهِمْ بِهِ، إِلا أَنهُمْ نَقَصُوا بَغِيضاً، وَنَقَصْنَا حَبِيباً.,"When the news of the killing of Muhammad ibn Abu Bakr reached Imam Ali ibn Abu Talib, he said: Our grief over him is as great as their (i.e. the enemy’s) joy for it, except that they have lost an enemy and we have lost a friend."
وقال (عليه السلام): الْعُمْرُ الذِي أَعْذَرَ اللهُ فِيهِ إِلَى ابْنِ آدَمَ سِتونَ سَنَةً.,Imam Ali ibn Abu Talibsaid: The age up to which Allah accepts any excuse for a human being is sixty years.
وقال (عليه السلام): مَا ظَفِرَ مَنْ ظَفِرَ الاثْمُ بِهِ، وَالْغَالِبُ بِالشر مَغْلُوبٌ.,"Imam Ali ibn Abu Talibsaid: One whose sin overpowers him is never victorious, and whoever secures victory by evil means is (in fact) vanquished."
وقال (عليه السلام): إِن اللهَ سُبْحَانَهُ فَرَضَ فِي أَمْوَالِ الاغْنِيَاءِ أَقْوَاتَ الْفُقَرَاءِ، فَمَا جَاعَ فَقِيرٌ إِلا بِمَا مَنَعَ بِهِ غَنِي، وَاللهُ تَعَالَى سَائِلُهُمْ عَنْ ذلِكَ.,"Imam Ali ibn Abu Talibsaid: Allah, the Glorified One, has fixed the livelihood of the destitute in the wealth of the rich. Consequently, whenever a destitute remains hungry, it is because some rich person has denied (him his share). Allah, the Sublime, will question them [the rich] about it."
وقال (عليه السلام): الاْسْتِغْنَاءُ عَنِ الْعُذْرِ أَعَز مِنَ الصدْقِ بِهِ.,Imam Ali ibn Abu Talibsaid: Not to be in need of putting forth an excuse is better than putting forth a true excuse.
وقال (عليه السلام): أَقَل مَا يَلْزَمُكُمْ لله أَلا تَسْتَعيِنُوا بِنِعَمِهِ عَلَى مَعَاصِيهِ.,Imam Ali ibn Abu Talibsaid: The least right of Allah on you is that you should not make use of His favors in committing His sins.
وقال (عليه السلام): إِن اللهَ سُبْحَانَهُ جَعَلَ الطاعَةَ غَنِيمَةَ الاكْيَاسِ عِنْدَ تَفْرِيطِ الْعَجَزَةِ!,"Imam Ali ibn Abu Talibsaid: When the disabled fall short in performing acts of obedience to Allah, the Glorified One, it is a good opportunity given by Allah for the intelligent to perform such acts."
وقال (عليه السلام): السلْطَانُ وَزَعَةُ اللهِ فِي أَرْضِهِ.,Imam Ali ibn Abu Talibsaid: The sovereign is the watchman of Allah on earth.
وقال (عليه السلام) في صفة المؤمن: الْمُؤْمِنُ بِشْرُهُ فِي وَجْهِهِ، وَحُزْنُهُ فِي قَلْبِهِ، أَوْسَعُ شَيْء صَدْراً، وَأَذَل شَيْء نَفْساً.,"Describing a believer, Imam Ali ibn Abu Talibsaid: A believer has a cheerful face, a sorrowful heart, a very broad chest (very generous), and a very humble heart."
يَكْرَهُ الرفْعَةَ، وَيَشْنَأُ السمْعَةَ، طَوِيلٌ غَمهُ، بَعِيدٌ هَمهُ، كَثِيرٌ صَمْتُهُ، مشْغولٌ وَقْتُهُ.,"He hates high status and dislikes fame. His grief is long, his courage is far-reaching, his silence is much and, his time is occupied."
شَكُورٌ صَبُورٌ، مغْمُورٌ بِفِكْرَتِهِ، ضَنِينٌ بِخَلتِهِ، سَهْلُ الْخَلِيقَةِ، لَينُ الْعَرِيكَةِ! نَفْسُهُ أَصْلَبُ مِنَ الصلْدِ، وَهُوَ أَذَل مِنَ الْعَبْدِ.,"He is grateful, enduring, buried in his thoughts, sparing in his friendship (with others), of a bright demeanor and of a soft temperament. He is stronger than stone but more humble than a slave."
وقال (عليه السلام): لَوْ رَأَى الْعَبْدُ الاجَلَ وَمَسِيرَهُ لابْغَضَ الامَلَ وَغُرُورَهُ.,"Imam Ali ibn Abu Talibsaid: If a man happens to see the end of (his) life and his final fate, he will begin hating desires and their deception."
وقال (عليه السلام): لِك امْرِىء فِي مَالِهِ شَريِكَانِ: الْوَارِثُ، وَالْحَوَادِثُ.,Imam Ali ibn Abu Talibsaid: There are two shares in the property of every person: heirs and accidents.
وقال (عليه السلام): الْمَسْؤُولُ حُر حَتى يَعِدَ.,Imam Ali ibn Abu Talibsaid: The person who is approached with a request is free till he makes a promise.
وقال (عليه السلام): الداعِي بِلاَ عَمَل كَالرامِي بِلاَ وَتَر.,Imam Ali ibn Abu Talibsaid: Whoever prays but does not exert effort is like one who shoots without a bow-string.
وقال (عليه السلام): الْعِلْمُ عِلْمَانِ: مَطْبُوعٌ وَمَسْمُوعٌ، وَلاَ يَنْفَعُ الْمَسْمُوعُ إِذَا لَمْ يَكُنِ الْمَطْبُوعُ.,Imam Ali ibn Abu Talibsaid: Knowledge is of two kinds: that which is absorbed and that which is just heard. The one that is heard does not give benefit unless it is absorbed.
وقال (عليه السلام): صَوَابُ الرأْيِ بِالدوَلِ: يُقْبِلُ بِإِقْبَالِهَا، وَيَذْهَبُ بِذَهَابِهَا.,Imam Ali ibn Abu Talibsaid: Correctness of decisions goes together with power. One emerges with the other’s emergence and disappears when the other disappears.
وقال (عليه السلام): الْعَفَافُ زِينَةُ الْفَقْرِ، وَالشكْرُ زِينَةُ الْغِنَى.,Imam Ali ibn Abu Talibsaid: The beauty of destitution is chastity and the beauty of riches is gratitude.
وقال (عليه السلام): يَوْمُ الْعَدْلِ عَلَى الظالِمِ أَشَد مِنْ يَومِ الْجَوْرِ عَلَى الْمَظْلُومِ!,Imam Ali ibn Abu Talibsaid: The day of justice will be more severe on the oppressor than the day of oppression on the oppressed.
وقال (عليه السلام): الْغِنَى الاكْبَرُ الْيَأْسُ عَما فِي أَيْدِى الناسِ.,Imam Ali ibn Abu Talibsaid: The biggest wealth is that one should not have an eye on what others possess.
وقال (عليه السلام): الاقَاوِيلُ مَحْفُوظَةٌ، وَالْسرَائِرُ مَبْلُوةٌ، وَ(كُل نَفْس بِمَا كَسَبَتْ رَهِينَةٌ)، وَالناسُ مَنْقوُصُونَ مَدْخُولُونَ إِلا مَنْ عَصَمَ الله.,"Imam Ali ibn Abu Talibsaid: Utterances are preserved and actions are to be tired. “Every soul, for what it earned, is pawned” (Quran, 74: 38). People are to be made deficient (as regarding their bodies) and meddled with (as regarding their minds) except those whom Allah protects."
سَائِلُهُمْ مُتَعَنتٌ، وَمُجِيبُهُمْ مُتَكَلفٌ، يَكَادُ أَفْضَلُهُمْ رَأْياً يَرُدهُ عَنْ فَضْلِ رَأْيِهِ الرضَى وَالسخْطُ، وَيَكَادُ أَصْلَبُهُمْ عُوداً تَنْكَؤُهُ اللحْظَةُ، وَتَسْتَحِيلُهُ الْكَلِمَةُ الْوَاحِدَةُ.,"The ones who inquires from among them aims at confusing, while the one who answers creates hardship. It is possible that the man who has the best views among them will be deviated from the soundness of his thinking by pleasure or displeasure, and it is possible that a single glance may affect even the man with the best wisdom from among them or a single expression may transform him."
مَعَاشِرَ الناسِ، اتقُوا اللهَ، فَكَمْ مِنْ مُؤَمل مَا لاَ يَبْلُغُهُ، وَبَان مَا لاَ يَسْكُنُهُ، وَجَامِع مَا سَوْفَ يَتْرُكُهُ، وَلَعَلهُ مِنْ بَاطِل جَمَعهُ، وَمِنْ حَق مَنَعَهُ، أَصَابَهُ حَرَاماً، وَاحْتَمَلَ بِهِ آثَاماً.,"Imam Ali ibn Abu Talibsaid: O folks! Fear Allah, for there is many a man who aspires for what he does not get, many a builder of a house who does not live to occupy it, and many a collector of that which he shall just leave behind. Possibly he may have collected it wrongfully or by denying one’s right. He acquired it unlawfully and had to bear the weight of sins on its account."
فَبَاءَ بِوِزْرهِ، وَقَدِمَ عَلَى رَبهِ، آسِفاً لاَهِفاً، قَدْ (خَسِرَ الدنْيَا وَالاْخِرَةَ ذلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ).,"Consequently, he returned (from this world) with that weight and came before Allah with sorrow and grief. “He lost this world and (also) the thereafter; that is a loss (which is) manifest” (Quran, 22: 11)."
وقال (عليه السلام): مِنَ الْعِصْمَةِ تَعَذرُ الْمَعَاصِي.,Imam Ali ibn Abu Talibsaid: Lack of access to sins is also a kind of chastity.
وقال (عليه السلام): مَاءُ وَجْهِكَ جَامِدٌ يُقْطِرُهُ السؤَالُ، فَانْظُرْ عِنْدَ مَنْ تُقْطِرُهُ.,"Imam Ali ibn Abu Talibsaid: The dignity of your face is solid, but begging dissolves it; therefore, look carefully before whom you dissolve it."
وقال (عليه السلام): الثنَاءُ بِأَكْثَرَ مِنَ الاْسْتِحْقَاقِ مَلَقٌ، وَالتقْصِيرُ عَنِ الاسْتِحْقَاقِ عِي أَوْ حَسَدٌ.,Imam Ali ibn Abu Talibsaid: To praise more than what is due is sycophancy; to do it less is either because of inability to speak or of envy.
وقال (عليه السلام): أَشد الذنُوبِ مَا اسْتَهَانَ بِهِ صَاحِبُهُ.,"Imam Ali ibn Abu Talibpeace be upon one who keeps away even from minor sins and, hence, his burden is considered light."
وقال (عليه السلام): مَنْ نَظَرَ فِي عَيْبِ نَفْسِهِ اشْتَغَلَ عَنْ عَيْبِ غَيْرهِ، وَمَنْ رَضِيَ برِزْقِ اللهِ لَمْ يَحْزَنْ عَلَى مَا فَاتَهُ، وَمَنْ سَل سَيْفَ الْبَغْيِ قُتِلَ بِهِ.,Imam Ali ibn Abu Talibsaid: One who sees his own shortcomings abstains from looking into other’s shortcomings. Whoever feels happy with the livelihood with which Allah provides him does not grieve over what he misses. Whoever draws out the sword of rebellion gets killed by it.
وَمَنْ كَابَدَ الامُورَ عَطِبَ، وَمَنِ اقْتَحَمَ اللجَجَ غَرِقَ، وَمَنْ دَخَلَ مَدَاخِلَ السوءِ اتهِمَ.,Whoever strives without means perishes. Whoever enters the depths gets drowned. Whoever visits places of ill-repute receives blame.
وَمَنْ كَثُرَ كَلاَمُهُ كَثُرَ خَطَؤُهُ، وَمَنْ كَثُرَ خَطَؤُهُ قَل حَيَاؤُهُ، وَمَنْ قَل حَيَاؤُهُ قَل وَرَعُهُ،مَنْ قَل وَرَعُهُ مَاتَ قَلْبُهُ، وَمَنْ مَاتَ قَلْبُهُ دَخَلَ النارَ، وَمَنْ نَظَرَ فِي عُيُوبِ الناسِ فَأَنْكَرَهَا ثُم رَضِيَهَا لِنَفْسِهِ فذَاك الاحْمَقُ بِعَيْنِهِ.,Whoever speaks more commits more errors. Whoever commits more errors becomes shameless. Whoever is shameless will have less fear of Allah. Anyone who decreases his fear of Allah causes his heart to die. One whose heart dies enters the Fire. Whoever observes the shortcomings of others and disapproves of them then accepts them for himself is definitely a fool.
وَالْقَنَاعَةُ مَالٌ لاَ يَنْفَدُ، وَمَنْ أَكْثَرَ مِنْ ذِكْرِ الْمَوْتِ رَضِيَ مِنَ الدنْيَا بِالْيَسيرِ، مَنْ عَلِمَ أَن كَلاَمَهُ مِنْ عَمَلِهِ قَل كَلاَمُهُ إِلا فِيَما يَعْنيِهِ.,Contentment is a capital that does not dwindle. Whoever remembers death much is satisfied with small favors in this world. Whoever knows that his speech is also a part of his action speaks less except where he has some purpose.
وقال (عليه السلام): لِلظالِمِ مِنَ الرجَالِ ثَلاَثُ عَلاَمَات: يَظْلِمُ مَنْ فَوْقَهُ بِالْمَعْصِيَةِ، َ مَنْ دُونَهُ بِالْغَلَبَةِ،يُظَاهِرُ الْقَوْمَ الظلَمَة.,"Imam Ali ibn Abu Talibsaid: The oppressor among the people has three signs: He oppresses his superior by disobeying him, and his junior by imposing his authority and he tops other oppressors."
وقال (عليه السلام): عِنْدَ تَنَاهِي الشدةِ تَكُونُ الْفَرْجَةُ، وَعِنْدَ تَضَايُقِ حَلَقِ الْبَلاَءِ يَكُونُ الرخَاءُ.,"Imam Ali ibn Abu Talibsaid: At the extremity of hardship comes relief, and at the tightening of the chains of tribulation comes ease."
وقال (عليه السلام) لبعض أصحابه: لاَ تَجْعَلَن أَكْثَرَ شُغُلِكَ بِأَهْلِكَ وَوَلَدِكَ: فَإِنْ يَكُنْ أَهْلُكَ وَوَلَدُكَ أَوْلِيَاءَ اللهِ، فَإِن اللهَ لاَ يُضِيعُ أَوْلِيَاءَهُ، وَإِنْ يَكُونُوا أَعْدَاءَ اللهِ، فَمَا هَمكَ وَشُغُلُكَ بأَعْدَاءِ اللهِ؟!,"Imam Ali ibn Abu Talibsaid the following to one of his companions: Do not devote much of your activity to your wife and children because if your wife and children are lovers of Allah, then He will not leave His lovers without caring for them. And if they are enemies of Allah, then why should you worry and keep yourself busy about the enemies of Allah?"
وقال (عليه السلام): أَكْبَرُ الْعَيْبِ أَنْ تَعِيبَ مَا فِيكَ مِثْلُهُ.,Imam Ali ibn Abu Talibsaid: The greatest defect is when you are concerned about the defect (in others) which is already present in yourself.
وهنأَ بحضرته(عليه السلام) رجل رجلاً بغلام ولد له فقال له: لِيَهْنِئْكَ الْفَارسُ.,Someone congratulated another person in the presence of Imam Ali ibn Abu Talibon the birth of a son saying: “Congratulations for getting a rider of horses”
فقال(عليه السلام): لاَ تَقُلْ ذلِكَ، وَلكِنْ قُلْ: شَكَرْتَ الْوَاهِبَ، وَبُورِكَ لَكَ فِي الْمَوْهُوبِ، وَبَلَغَ أَشُدهُ، وَرُزِقْتَ بِرهُ.,"Imam Ali ibn Abu Talib, said: Do not say so; but say: You have an occasion to be grateful to Allah, the Giver, and be blessed with what you have been given. May he attain full life, and may you be blessed with His devotion."
وبنى رجل من عمّاله بناءً فخماً، فقال(عليه السلام): أَطْلَعَتِ الْوَرِقُ رُؤُوسَهَا! إِن الْبِنَاءَ لَيَصِفُ عَنْكَ الْغِنَى.,"One of the officers of Imam Ali ibn Abu Talibbuilt a stately house about which Imam Ali ibn Abu Talibsaid: These are silver coins showing their faces. Certainly, this house speaks of your riches."
"وقيل له (عليه السلام): لو سُد على رجل بَابُ بيته، وتُرِكَ فيه، من أَين كان يأتيه رزقُه؟
فقال(عليه السلام): مِنْ حَيْثُ كَانَ يَأْتِيهِ أَجَلُهُ.","It was said to Imam Ali ibn Abu Talib, peace be upon him: “If a man is left in his house and the door is closed, from where will his livelihood reach him?” He replied: “From whatever way his death reaches him.”"
وعَزّى(عليه السلام) قوماً عن ميّت فقال: إِن هذَا الامْرَ لَيْسَ بِكُمْ بَدَأَ، وَلاَ إِلَيْكُمُ انْتَهَى، وَقَدْ كَانَ صَاحِبُكُمْ هذَا يُسَافِرُ، فَعُدوهُ فِي بَعْضِ أَسْفَارِهِ، فَإِنْ قَدِمَ عَلَيْكُمْ وَإِلا قَدِمْتُمْ عَلَيْهِ.,"Offering condolences to people one of whom had just died, Imam Ali ibn Abu Talibsaid: This thing has not started with you nor does it end with you. This fellow of yours was used to journeying and, therefore, it is better to think of him as still journeying. Either he will rejoin you or you will rejoin him."
وقال (عليه السلام): أَيهَا الناسُ، لِيَرَكُمُ اللهُ مِنَ النعْمَةِ وَجِلِينَ، كَمَا يَرَاكُمْ مِنَ النقْمَةِ فَرِقِينَ!,Imam Ali ibn Abu Talibsaid: O people! Let Allah see you fearing at the time of happiness just as you fear Him at the time of distress.
إِنهُ مَنْ وُسعَ عَلَيْهِ فِي ذَاتِ يَدِهِ فَلَمْ يَرَ ذلِكَ اسْتِدْرَاجاً فَقَدْ أَمِنَ مَخُوفاً، وَمَنْ ضُيقَ عَلَيْهِ فِي ذَاتِ يَدِهِ فَلَمْ يَرَ ذلِكَ اخْتِبَاراً فَقَدْ ضَيعَ مَأْمُولاً.,"Certainly, whoever is given ease (of life) and does not consider it as a means of slow approach to tribulation (wrongly) considers himself as safe against what is to be feared while whoever is afflicted with straitened circumstances but does not perceive them to be a trial loses to a coveted reward."
وقال (عليه السلام): يَا أَسْرَى الرغْبَةِ أَقْصِرُوا فَإِن الْمُعَرجَ عَلَى الدنْيَا لاَ يَروُعُهُ مِنْهَا إِلا صَرِيفُ أَنْيَابِ الْحِدْثَانِ.,Imam Ali ibn Abu Talibsaid: O slaves of desires! Cut them short because whoever leans on the world gets nothing out of it except the pain of hardships.
أَيهَا الناسُ، تَوَلوا مِنْ أَنْفُسِكُمْ تَأْدِيبَهَا، وَاعْدِلُوا بِهَا عَنْ ضَرَاوَةِ عَادَاتِهَا.,O people! Take upon yourselves to train your own souls and turn away from the dictates of your natural inclinations.
وقال (عليه السلام): لاَ تَظُنن بِكَلِمَة خَرَجَتْ مِنْ أَحَد سَوءاً، وَأَنْتَ تَجِدُ لَهَا فِي الْخَيْرِ مُحْتَمَلاً.,Imam Ali ibn Abu Talibsaid: Do not regard an expression uttered by any person as evil if you can find it capable of bearing some good.
وقال (عليه السلام): إِذَا كَانَتْ لَكَ إِلَى اللهِ سُبْحَانَهُ حَاجَةٌ فَابْدَأْ بِمَسْأَلَةِ الصلاَةِ عَلَى النبِيّ(صلى الله عليه وآله)، ثُم سَلْ حَاجَتَكَ، فَإِن اللهَ أَكْرَمُ مِنْ أَنْ يُسْأَلَ حَاجَتَيْنِ، فَيَقْضِيَ إِحْدَاهُمَا وَيَمْنَعَ الاخْرَى.,"Imam Ali ibn Abu Talibsaid: If you have a need from Allah, the Glorified One, then begin by seeking Allah’s blessing on His Messenger, may Allah bless him and his descendants, then ask your need, because Allah is too generous to accept one (seeking His blessing on His Messenger) of the two requests made to Him while denying the other."
وقال (عليه السلام): مَنْ ضَن بِعِرْضِهِ فَلْيَدَعِ الْمِرَاءَ.,Imam Ali ibn Abu Talibsaid: Whoever is jealous of his esteem should keep from quarreling.
وقال (عليه السلام): مِنَ الْخُرْقِ الْمُعَاجَلَةُ قَبْلَ الامْكَانِ، وَالاناةُ بَعْدَ الْفُرْصَةِ.,"Imam Ali ibn Abu Talibsaid: To make haste before the proper time or to delay after a proper opportunity, in either case there is folly."
وقال (عليه السلام): لاَتَسْأَلْ عَما لاَ يَكُونُ، فَفِي الذِي قَدْ كَانَ لَكَ شُغُلٌ.,Imam Ali ibn Abu Talibsaid: Do not ask about things which may not happen because you have enough to worry about with what already happens.
وقال (عليه السلام): الْفِكْرُ مرْآةٌ صَافِيَةٌ، وَالاْعْتِبَارُ مُنْذِرٌ نَاصِحٌ، وَكَفى أَدَباً لِنَفْسِكَ تَجَنبُكَ مَا كَرِهْتَهُ لِغَيْرِكَ.,"Imam Ali ibn Abu Talibsaid: Imagination is a clear mirror, and the taking of lessons (from things around you) provides warning and counsel. It is enough for improving yourself that you should avoid what you consider as bad in others."
وقال (عليه السلام): الْعِلْمُ مَقْرُونٌ بِالْعَمَلِ فَمَنْ عَلِمَ عَمِلَ، وَالْعِلْمُ يَهْتِفُ بِالْعَمَلِ فَإِنْ أَجَابَهُ وَإِلا ارْتَحَلَ.,"Imam Ali ibn Abu Talibsaid: Knowledge is associated with action. Therefore, whoever knows should act [upon it] because knowledge calls for action. If there is a response, well and good; otherwise, it (i.e. knowledge) departs from him."
وقال (عليه السلام): يَا أيها الناسُ، مَتَاعُ الدنْيَا حُطَامٌ مُوبِىءٌ فَتَجَنبُوا مَرْعَاهُ! قُلْعَتُهَا أَحْظَى مِنْ طُمَأْنِينَتِهَا، وَبُلْغَتُهَا أَزْكَى مِنَ ثَرْوَتِهَا، حُكِمَ عَلَى مُكْثِر مِنْهَا بِالْفَاقَةِ، وَأُعيِنَ مَنْ غَنِيَ عَنْهَا بِالراحَة.,"Imam Ali ibn Abu Talibsaid: O people! The wealth of this world is broken into sorts that may bring an epidemic; therefore, keep off this grazing land. Leaving it is a greater favor than peacefully staying in it, and its part which suffices for subsistence is more blissful than its riches. Destitution has been ordained for those who are rich here, while comfort has been designated for those who keep away from it."
مَنْ رَاقَهُ زِبْرِجُهَا أَعْقَبَتْ نَاظِرَيْهِ كَمَهاً، وَمَنِ اسْتَشْعَرَالشغَفَ بِهَا مَلاتْ ضَمِيرَهُ أَشْجاناً، لَهُن رَقْصٌ عَلى سُوَيْدَاءِ قَلْبِهِ: هَم يَشْغَلُهُ، وَغَم يَحْزُنُهُ.,"If a person is attracted by its dazzle, it blinds both his eyes. And if a person acquires eagerness towards it, it fills his heart with grief which keeps alternating in the black part of his heart, some grief worrying him and another giving him pain."
كَذلِكَ حَتى يُؤْخَذَ بِكَظَمِهِ فَيُلْقَى بِالْفَضاءِ، مُنْقَطِعاً أَبْهَرَاهُ، هَيناً عَلى اللهِ فَناؤُهُ، وَعَلَى الاخْوَانِ إِلْقَاؤهُ.,This goes on till the suffocation of death overtakes him. He is flung in the open while both the shrines of his heart are severed. It is easy for Allah to cause him to die and for his comrades to put him in the grave.
وَإِنمَا يَنْظُرُ الْمُؤْمِنُ إِلَى الدنْيَا بَعَيْنِ الاْعْتِبَارِ، وَيَقْتاتُ مِنْهَا بِبَطْنِ الاْضْطِرَارِ، وَيَسْمَعُ فِيهَا بِأُذُنِ الْمَقْتِ وَالابْغَاضِ، إِنْ قِيلَ أَثْرىقِيلَ أَكْدَى! وَإِنْ فُرِحَ لَهُ بِالْبَقَاءِ حُزِنَ لَهُ بِالْفَنَاءِ! هذَا وَلَمْ يَأْتِهِمْ يَوْمٌ فِيهِ يُبْلِسُونَ.,"The believer sees the world with eyes that derive instruction and takes from it food enough for his barest needs. He hears in it with ears of hatred and enmity [towards this world]. If it is said (about someone) that he has become rich, it is also said that he has turned destitute. And if pleasure is felt on one’s own living, grief is felt over his death. This is the status, although the day has not yet approached when they will be disheartened."
وقال (عليه السلام): إِن اللهَ سُبْحَانَهُ وَضَعَ الثوَابَ عَلَى طَاعَتِهِ، وَالْعِقَابَ عَلَى مَعْصِيَتِهِ، ذِيَادَةً لِعِبَادِهِ عَنْ نِقْمَتِهِ، وَحِيَاشَةً لَهُمْ إلَى جَنتِهِ.,"Imam Ali ibn Abu Talibsaid: Allah, the Glorified One, has laid down rewards for obedience to Him and punishment for committing sins against Him in order to save men from His chastisement and to drive them towards Paradise."
وقال (عليه السلام): لاَ شَرَفَ أَعْلَى مِنَ الاسْلاَمِ، وَلاَ عِز أَعَز مِنَ التقْوَى، وَلاَ مَعْقِلَ أَحْصَنَ مِنَ الْوَرَعِ،لاَ شَفِيعَ أَنْجَحُ مِنَ التّوْبَةِ، وَلاَ كَنْزَ أَغْنَى مِنَ الْقَنَاعَةِ، وَلاَ مَالَ أَذْهَبُ لِلْفَاقَةِ مَنَ الرضَى بِالْقُوتِ.,"Imam Ali ibn Abu Talibsaid: There is no distinction higher than Islam, no honor more honorable than fear of Allah, no asylum better than self-restraint, no intercessor more effective than repentance, no treasure more precious than contentment, and no wealth is a bigger remover of destitution than satisfaction with mere subsistence."
وَمَنِ اقْتَصَرَ عَلَى بُلْغَةِ الْكَفَافِ فَقَدِ انْتَظَمَ الراحَةَ، وَتَبَوأَ خَفْضَ الدعَةِ، وَالرغْبَةُ مِفْتَاحُ النصَبِ، وَمَطِيةُ التعَبِ، وَالْحِرْصُ وَالْكِبْرُ وَالْحَسَدُ دَوَاع إِلَى التقَحمِ فِي الذنُوبِ، وَالشر جَامِعُ مَسَاوِىءِ الْعُيُوبِ.,"Whoever confines himself to what is just enough for maintenance achieves comfort and prepares his abode in ease. Desire is the key of grief and the conveyance of distress. Greed, vanity and jealousy are incentives to falling into sins and mischief-making, the collection of all bad habits."
وقال (عليه السلام): يَأْتِي عَلَى الناسِ زَمَانٌ لاَ يَبْقى فِيهِمْ مِنَ الْقُرآنِ إِلا رَسْمُهُ، وَمِنَ الاسْلاَمِ إِلا اسْمُهُ، مَسَاجِدُهُمْ يَوْمَئِذ عَامِرَةٌ مِنَ البُنَى، خَرَابٌ مِنَ الْهُدَى، سُكانُهَا وَعُمارُهَا شَر أَهْلِ الارْضِ.,Imam Ali ibn Abu Talibsaid: A time will come when nothing will remain of the Qur’an except its writing and nothing of Islam except its name. The mosques in such days will be busy with regard to construction but desolate with regard to guidance. Those staying in them and those visiting them will be the worst of all people on earth.
مِنْهُمْ تَخْرُجُ الْفِتْنَةُ، وَإِلَيْهِمْ تَأوِي الْخَطِيئَةُ، يَرُدونَ مَنْ شَذ عَنْهَا فِيهَا، وَيَسُوقوُنَ مَن تأَخرَ عَنْهَا إِلَيْهَا.,"From them, mischief will spring up and, toward them, all wrong will turn. If anyone isolates himself from it (mischief), they will fling him back into it. And if anyone steps back from it, they will push him towards it."
يَقُولُ اللهُ تعالى: فَبِي حَلَفْتُ لابْعَثَن عَلَى أُولئِكَ فِتْنَةً أَتْرُك الْحَلِيمَ فِيهَا حَيْرَانَ، وَقَدْ فَعَلَ، وَنَحْنُ نَسْتَقِيلُ اللهَ عَثْرَةَ الْغَفْلَةِ.,"Says Allah, the Glorified One, (in one hadith qudsi, i.e. the tradition in which Allah Himself speaks): I swear by Myself that I shall send upon them an evil wherein the one who endures will be bewildered,” and He will do so. We seek Allah’s pardon against stumbling through neglect."
وروي أنه(عليه السلام) قلما اعتدل به المنبر إِلاّ قال أَمام خطبته: أَيهَا الناسُ، اتقُوا اللهَ، فَمَا خُلِقَ امْرءٌ عَبَثاً فَيَلْهُوَ، وَلاَ تُرِكَ سُدىً فَيَلْغُوَ!,"It is related that seldom did Imam Ali ibn Abu Talibascend the pulpit without uttering the following statement before starting his sermon: O people! Fear Allah, for man has not been created for naught so that he may waste himself, nor has he been left without anyone caring for them so that he may commit foolish acts."
وَمَا دُنْيَاهُ التي تَحَسنَتْ لَهُ بِخَلَف مِنَ الاْخِرَةِ التي قَبحَها سُوءُ النظَرِ عِنْدَهُ، وَمَا الْمَغْرُورُ الذِي ظَفِرَ مِنَ الدنْيَا بأَعْلَى هِمتِهِ كَالاْخَرِ الذِي ظَفِرَ مِنَ الاْخِرَةِ بِأَدْنَى سُهْمَتِهِ.,"This world, which appears to him to be beautiful cannot be the replacement for the next which appears in his eyes to be bad, nor is the vain person, who is successful in this world, is sure that he will prosper in the next even to a small extent."
"وقال (عليه السلام) لجابر بن عبدالله الانصاري:
يَا جَابِرُ، قِوَامُ [الدينِ وَ ]الدنْيَا بِأَرْبَعَة: عَالِم مُسْتَعْمِل عِلْمَهُ، وَجَاهِل لاَ يَسْتَنْكِفُ أَنْ يَتَعَلمَ، وَجَوَاد لاَ يَبْخَلُ بِمَعْرُوفِهِ، وَفَقِير لاَ يَبِيعُ آخِرَتَهُ بِدُنْيَاهُ.","Imam Ali ibn Abu Talibsaid the following to Jabir ibn ‘Abdullah al-Ansari: O Jabir! The mainstay of religion and the world are four persons: The scholar who acts upon his knowledge, the ignorant person who does not feel ashamed of learning, the generous person who is not niggardly in his favors, and the destitute who does not sell his next life for his worldly benefits."
فَإِذَا ضَيعَ الْعَالِمُ عِلْمَهُ اسْتَنْكَفَ الْجَاهِلُ أَنْ يَتَعَلمَ، وَإِذَا بَخِلَ الْغَنِي بِمَعْرُوفِهِ بَاعَ الْفَقِيرُ آخِرَتَهُ بِدُنْيَاهُ.,"Consequently, when the scholar wastes his knowledge, the ignorant feels too ashamed to learn, and when the generous is niggardly with his favors, the destitute sells his next life for the worldly benefits."
يَا جَابِرُ، مَنْ كَثُرَتْ نِعَمُ اللهِ عَلَيْهِ كَثُرَتْ حَوَائِجُ الناسِ إِلَيْهِ، فَمَنْ قَامَ لله فِيهَا بِمَا يَجِبُ عَرضَهَا لِلدوَامِ وَالْبَقَاءِ، وَمَنْ لَمْ يَقُمْ لله فِيهَا بمَا يَجِبُ عَرضَهَا لِلزوَالِ وَالْفَنَاءِ.,"O Jabir! If favors of Allah abound on a person, the people’s needs toward him also abound. Therefore, whoever fulfills for Allah all that is obligatory on him in this regard will preserve them (Allah’s favors) in continuance and perpetuity, while whoever does not fulfil those obligations will expose them to decay and destruction."
وروى ابن جرير الطبري في تاريخه عن عبدالرحمن بن أبي ليلى الفقيه. وكان ممن خرج لقتال الحجاج مع ابن الاشعث. أنه قال فيما كان يحض به الناسَ على الجهاد: إني سمعتُ علياً(عليه السلام) يقول يوم لقينا أهل الشام:,"Ibn Jarir at-Tabari has, in his History (Vol. 2, p. 1086; also Ibn al-Athir in his History, Vol. 4, p. 478) related from ‘Abd ar-Rahman ibn Abu Layla, al-faqih, who was one of those who had risen with (‘Abd ar-Rahman ibn Muhammad) Ibn al-Ash‘ath to fight al-Hajjaj (ibn Yusuf ath-Thaqafi), that he (Ibn Abu Layla) was exhorting people to carry out jihad by recalling the following: “On the occasion of the encounter with the people of Syria, I heard Imam Ali ibn Abu Talib, may Allah exalt his rank among the righteous and may He reward him with the reward of martyrs and men of truth, saying:"
أَيهَا الْمُؤْمِنُونَ، إِنهُ مَنْ رَأَى عُدْوَاناً يُعْمَلُ بِهِ وَمُنْكَراً يُدْعَى إِلَيْهِ، فَأَنْكَرَهُ بِقَلْبِهِ فَقَدْ سَلِمَ وَبَرِىءَ، وَمَنْ أَنْكَرَهُ بِلِسَانِهِ فَقَدْ أُجِرَ وَهُوَ أَفْضَلُ مِنْ صَاحِبِهِ.,"‘O believers, whoever observes excesses being committed and people being called towards evil and disapproves it with his heart is safe and free from responsibility for it, and whoever disapproves of it with his tongue will be rewarded and he is in a higher status than the former."
وَمَنْ أَنْكرَهُ بِالسيْفِ لِتَكُونَ كَلِمَةُ اللهِ هِيَ الْعُلْيَا وَكَلِمَةُ الظالِمِينَ السفْلَى، فَذلِكَ الذِي أَصَابَ سَبيلَ الْهُدَى، وَقَامَ عَلَى الطريق، وَنَورَ فِي قَلْبِهِ الْيَقِينُ.,"but whoever disapproves it with his sword in order that the word of Allah may remain superior and the word of the oppressors may remain inferior, catches hold of the path of guidance and stands on the right way, while his heart is lit with conviction.’”"
وقد قال(عليه السلام) في كلام غير هذا يجري هذا المجرى: فَمِنْهُمُ الْمُنْكِرُ للْمُنْكَرِ بيَدِهِ وَلِسَانِهِ وَقَلْبِهِ فَذَلِكَ الْمُسْتَكْمِلُ لِخِصَالِ الْخَيْرِ، وَمِنْهُمُ الْمُنْكِرُ بِلِسَانِهِ وَقَلْبهِ وَالتارِكُ بِيَدِهِ.,"Another saying in the same strain runs as follows: So…, among them (the Muslim community) there is one who disapproves evil with his hand, tongue and heart. This man has perfectly attained the virtuous habits. And among them there is one who disapproves evil with his tongue and heart but not with his hand."
فَذلِكَ مُتَمَسكٌ بِخَصْلَتيَنِ مِنْ خِصَالِ الْخَيْرِ وَمُضَيعٌ خَصْلَةً، وَمِنْهُمُ الْمُنْكِرُ بِقَلْبِهِ وَالتارِكُ بيَدِهِ وَلِسَانِهِ.,This man has attained only two virtuous habits but lacks one. And among them there is the third who disapproves evil with his heart but not with his tongue and hand.
فَذلِكَ الذِي ضَيعَ أَشْرَفَ الْخَصْلَتَيْنِ مِنَ الثلاَثِ وَتَمَسكَ بوَاحِدَة، وَمِنْهُمْ تَارِكٌ لانْكَارِ الْمُنكَرِ بِلِسَانِهِ وَقَلْبِهِ وَيَدِهِ فَذلِكَ مَيتُ الاحْيَاءِ.,"This is the one who lacks the two better qualities out of the three and holds only one. Then, among them there is also one who does not disprove evil with his tongue, heart or hand. He is just a dead man among the living."
وَمَا أَعْمَالُ الْبِر كُلهَا وَالْجِهَادُ فِي سَبِيلِ اللهِ، عِنْدَ الامْرِ بالْمَعْرُوفِ وَالنهْيِ عَنِ الْمُنكَرِ، إِلا كَنَفْثَة فِي بَحْر لُجيّ.,"All the virtuous acts, including waging a war in the way of Allah, as compared to the persuasion for good and dissuasion from evil, are just like spitting in the deep ocean [i.e. of no consequence]."
وَإِن الامْرَ بالْمَعْروُفِ وَالنهْيَ عَنِ الْمُنكَرِ لاَ يُقَربَانِ مِنْ أَجَل، وَلاَ يَنْقصَانِ مِنْ رِزْق، وَأَفضَلُ مِنْ ذلِكَ كُلهِ كَلِمَةُ عَدْل عِنْدَ إِمَام جَائِر.,"The acts of persuasion for good and dissuasion from evil do not bring death nearer, nor do they lessen the livelihood. And better than all this is to utter a just expression before a tyrannical ruler."
وعن أبي جُحَيْفَةَ قال: سمعت أمير المؤمنين(عليه السلام) يقول: أَولُ مَا تُغْلَبُونَ عَلَيْهِ مِنَ الْجِهَادِ الْجِهَادُ بِأَيْدِيكُمْ، ثُم بِأَلْسِنَتِكُمْ، ثُم بِقُلُوبِكُمْ.,"The following is related from Abu Juhayfah who said, “I heard Imam Ali ibn Abu Talibsaying: The first fighting with which you will be overpowered is fighting with the hands. Thereafter, you will fight with your tongues then with your hearts."
فَمَنْ لَمْ يَعْرِفْ بِقَلْبِهِ مَعْرُوفاً، وَلَمْ يُنْكِرْ مُنْكَراً، قُلِبَ فَجُعِلَ أَعْلاَهُ أَسْفَلَهُ، وَأَسَفَلُهُ أَعْلاَهُ.,"Consequently, whoever does not recognize virtue with his heart or does not disprove evil will be turned upside down. Thus, his upside will be turned downwards and his low side will be turned upwards."
وقال (عليه السلام): إِن الْحَق ثَقِيلٌ مَرِيءٌ، وَإِن الْبَاطِلَ خَفِيفٌ وَبِيءٌ.,"Imam Ali ibn Abu Talibsaid: Certainly, right is weighty and wholesome while wrong is light and epidemic."
وقال (عليه السلام): لاَ تَأْمَنَن عَلَى خَيْرِ هذِهِ الامةِ عَذَابَ اللهِ، لِقَوْلِهِ تَعَالى: (فَلاَ يَأْمَنُ مَكْرَ اللهِ إِلا الْقَوْمُ الْخَاسِرُونَ).,"Imam Ali ibn Abu Talibsaid: Do not feel safe from the punishment of Allah even about the best man in the whole community because Allah, the Sublime, says: “But none feels secure from the plan of Allah save the people (who are the) losers” (Quran, 7: 99)."
وَلاَ تَيْأَسَن لِشَر هذِهِ الامةِ مِنْ رَوْحِ اللهِ، لِقَوْلِهِ سبحانه وتَعَالَى: (إِنهُ لاَ يَيْأَسُ مِنْ رَوْحِ اللهِ إِلا الْقَوْمُ الْكَافرُونَ).,"Again, do not lose hope even for the worst man of the community because Allah, the Sublime One, says: “Verily, none despair from Allah’s mercy save the disbelieving people” (Quran, 12: 87)."
وقال (عليه السلام): الْبُخْلُ جَامعٌ لِمَسَاوِىءِ الْعُيُوبِ، وَهُوَ زِمَامٌ يُقَادُ بهِ إِلَى كُل سُوء.,Imam Ali ibn Abu Talibsaid: Miserliness contains all other evil vices and is the rein with which one can be led to every evil.
وقال (عليه السلام): الرزْقُ رِزْقَانِ: رِزْقٌ تَطْلُبُهُ، وَرِزْقٌ يَطْلُبُكَ، فَإِنْ لَمْ تَأْتِهِ أَتَاكَ، فَلاَ تَحْمِلْ هَم سَنَتِكَ عَلَى هَم يَوْمِكَ!,"Imam Ali ibn Abu Talibsaid: O son of Adam! Livelihood is of two kinds: The livelihood which you seek and the livelihood which seeks you; if you do not reach it, it will reach you. Therefore, do not turn your one day’s worry into a year’s worry."
كَفَاكَ كُل يَوْم مَا فيِهِ، فَإِنْ تَكُنِ السنَةُ مِنْ عُمُرِكَ فَإن اللهَ تَعَالَى سَيُؤْتِيكَ فِي كُل غَدِ جَدِيد مَاقَسَمَ لَكَ.,"Whatever you get every day should be enough for you for the day. If you have a whole year of your life, even then Allah, the Sublime, will give you every next day what He has destined as your share."
368. 369. وَإِنْ لَمْ تَكُنِ السنَةُ مِنْ عُمُرِكَ فَمَا تَصْنَعُ بِالْهَم لِمَا لَيْسَ لَكَ، وَلَنْ يَسْبِقَكَ إِلَى رِزْقِكَ طَالِبٌ، وَلَنْ يَغْلِبَكَ عَلَيْهِ غَالِبٌ، وَلَنْ يُبْطِىءَ عَنْكَ مَا قَدْ قُدرَ لَكَ.,"If you do not have a year in your life-span, then why should you worry for what is not for you? No seeker will reach your livelihood before you, nor will anyone overpower you in the matter of livelihood. Likewise, whatever has been destined as your share will not be delayed for you."
وقد مضى هذا الكلام فيما تقدم من هذا الباب، إلاّ أنه ها هنا أوضح وأشرح، فلذلك كررناه على القاعدة المقررة في أول هذا الكتاب.,Sayyid ar-Radi says: “This statement has already appeared elsewhere in this Chapter except that here it is clearer and more detailed. This is why we have repeated it according to the principle laid down in the beginning of the book.”
وقال (عليه السلام): رُب مُسْتَقْبِل يَوْماً لَيْسَ بِمُسْتَدْبِرِهِ، وَمَغْبُوط فِي أَولِ لَيْلِهِ قَامَتْ بَوَاكِيهِ فِي آخِرِهِ.,"Imam Ali ibn Abu Talibsaid: Many a man faces a day after which he finds no day, and many a man is in an enviable status in the earlier part of the night but is mourned by wailing women in its later part."
وقال (عليه السلام): الْكَلاَمُ فِي وَثَاقِكَ مَا لَمْ تَتَكَلمْ بِهِ، فَإذَا تَكَلمْتَ بِهِ صِرْتَ فِي وَثَاقِهِ، فَاخْزُنْ لِسَانَكَ كَمَا تَخْزُنُ ذَهَبَكَ وَوَرِقَكَ، فَرُب كَلِمَة سَلَبَتْ نِعْمَةً [وَجَلَبَتْ نِقْمَةً].,"Imam Ali ibn Abu Talibsaid: Words are in your control till you have not uttered them. But when you have spoken them, you are under their control. Therefore, guard your tongue as you guard your gold and silver, for often one expression snatches away a blessing and invites a penalty."
وقال (عليه السلام): لاَ تَقُلْ مَا لاَ تَعْلَمُ، [بَلْ لاَ تَقُلْ كُل مَا تَعْلَمُ، ]فَإِن اللهَ سبحانه قد فَرَضَ عَلَى جَوَارِحِكَ كُلهَا فَرَائِضَ يَحْتَج بِهَا عَلَيْكَ يَوْمَ الْقِيَامَةِ.,"Imam Ali ibn Abu Talibsaid: Do not say what you do not know; rather, do not say all that you know because Allah has laid down some obligations for all your limbs by means of which He will put forth arguments against you on the Day of Judgement."
وقال (عليه السلام): احْذَرْ أَنْ يَرَاكَ اللهُ عِنْدَ مَعْصِيَتِهِ، وَيَفْقِدَكَ عِنْدَ طَاعَتِهِ، فَتَكُونَ مِنَ الْخَاسِرِينَ، وَإِذَا قَوِيتَ فَاقْوَ عَلَى طَاعَةِ اللهِ، وَإِذَا ضَعُفْتَ فاضْعُفْ عَنْ مَعْصِيَةِ اللهِ.,"Imam Ali ibn Abu Talibsaid: Fear lest Allah should see you committing His sins or misses you when it is time to obey Him and, as a result, you will become a loser. Therefore, when you are strong, be strong in obeying Allah, and when you are weak, be weak in committing sins against Allah."
وقال (عليه السلام): الركُونُ إِلَى الدنْيَا مَعَ مَا تُعَايِنُ مِنْهَا جَهْلٌ، وَالتقْصِيرُ فِي حُسْنِ الْعَمَلِ إذَا وَثِقْتَ بِالثوَابِ عَلَيْهِ غَبْنٌ، وَالطمَأْنِينَةُ إِلَى كُل أَحَد قَبْلَ الاخْتِبَار عَجْزٌ.,"Imam Ali ibn Abu Talibsaid: Leaning towards this world despite what you see of it is a folly, and lagging behind in doing good deeds when you are convinced of good reward for them is an obvious loss, while trusting in everyone before trying is a weakness."
وقال (عليه السلام): مِنْ هَوَانِ الدنْيَا عَلَى اللهِ أَنهُ لاَ يُعْصَى إِلا فِيهَا، وَلاَ يُنَالُ مَا عِنْدَهُ إِلا بِتَرْكِهَا.,Imam Ali ibn Abu Talibsaid: It is (the proof of the) humbleness of the world before Allah that He is disobeyed only herein and His favors cannot be achieved except by renouncing it.
وقال (عليه السلام): مَنْ طَلَبَ شَيْئاً نَالَهُ أَوْ بَعْضَهُ.,"Imam Ali ibn Abu Talibsaid: One who is in search of something will obtain it, at least some of it."
وقال (عليه السلام): مَا خَيْرٌ بِخَيْر بَعْدَهُ النارُ، وَمَا شَر بِشَر بَعْدَهُ الْجَنةُ، وَكُل نَعِيم دوُنَ الْجَنةِ مَحْقُورٌ،كُل بَلاَء دُونَ النارِ عَافِيَةٌ.,"Imam Ali ibn Abu Talibsaid: That good is no good after which there is the Fire, and that hardship is no hardship after which there is Paradise. Every bliss other than Paradise is minor, and every calamity other than the Fire is comfort."
وقال (عليه السلام): أَلاَ وإِن مِنَ الْبَلاَءِ الْفَاقَةَ، وَأَشَد مِنَ الْفَاقَةِ مَرَضُ الْبَدَنِ، وَأشد مِنْ مَرَضِ الْبَدَنِ مَرَضُ الْقَلْبِ.,"Imam Ali ibn Abu Talibsaid: Beware that destitution is a calamity, but worse than destitution is ailment of the body, while worse than bodily ailment is the disease of the heart."
أَلاَ وإِن مِنَ النعَم سَعَةَ الْمَالِ، وَأَفْضَلُ مِن سَعَةِ الْمَالِ صِحّةُ الْبَدَنِ، وَأَفْضَلُ مِنْ صِحةِ الْبَدَنِ تَقْوَى الْقَلْبِ.,"Beware that plenty of wealth is a blessing, but better than plenty of wealth is the health of the body, while still better than the health of the body is the purity of the heart."
وقال (عليه السلام): مَنْ أَبْطَأَ بِهِ عَمَلُهُ لَمْ يُسْرِعْ بِهِ نَسَبُهُ.,"Imam Ali ibn Abu Talibsaid: “Anyone whose his action keeps him behind, his lineage cannot push him forward.”"
وفي رواية أُخْرى: مَنْ فَاتَهُ حَسَبُ نَفْسِهِ لَمْ يَنْفَعْهُ حَسَبُ آبَائِهِ].,"In another version, it is expressed thus: “Whoever misses his own personal attainments cannot gain any benefit from his forefathers’ attainments.”"
وقال (عليه السلام): لِلْمُؤْمِنِ ثَلاَثُ سَاعَات: فَسَاعَةٌ يُنَاجِي فِيهَا رَبهُ، وَسَاعَةٌ يَرُم مَعَاشَهُ، وَسَاعَةٌ يُخَلي بَيْنَ نَفْسِهِ وَبَيْنَ لَذتِهَا فِيَما يَحِل وَيَجْمُلُ.,"Imam Ali ibn Abu Talibsaid: The believer’s time has three periods: The period when he is in communion with Allah, the period when he manages for his livelihood, and the period when he is free to enjoy what is lawful and pleasant."
وَلَيْسَ لِلْعَاقِلِ أَنْ يَكُونَ شَاخِصاً إِلا فِي ثَلاَث: مَرَمة لِمَعَاش، أَوْ خُطْوَة فِي مَعَاد، أَوْ لَذة فِي غَيْرِ مُحَرم.,"It does not behoove a wise person to be away (from his house) save for three matters, namely: for the purposes of learning, or going for something for the next life, or for enjoying what is not prohibited."
وقال (عليه السلام): ازْهَدْ فِي الدنْيَا يُبَصّرْكَ اللهُ عَوْرَاتِهَا، وَلاَ تَغْفُلْ فَلَسْتَ بِمَغْفُول عَنْكَ!,"Imam Ali ibn Abu Talibsaid: Abstain from the world so that Allah may show you its real evils, and do not be neglectful because (in any case) you will not be neglected."
وقال (عليه السلام): تَكَلمُوا تُعْرَفُوا، فَإِن الْمَرْءَ مَخْبُوءٌ تَحْتَ لِسَانِهِ.,"Imam Ali ibn Abu Talibsaid: Speak so that you may be known, since man is hidden under his tongue."
وقال (عليه السلام): خُذْ مِنَ الدنيْا مَا أَتَاكَ، وَتَوَل عَما تَوَلى عَنْكَ، فَإِنْ أَنْتَ لَمْ تَفْعَلْ فَأَجْمِلْ فِي الطلَبِ.,"Imam Ali ibn Abu Talibsaid: Take of the favors of the world whatever comes to you and keep away from what keeps away from you. If you cannot do so, be moderate in your pursuits."
وقال (عليه السلام): رُب قَوْل أَنْفَذُ مِنْ صَوْل.,Imam Ali ibn Abu Talibsaid: Many an expression is more effective than an onslaught.
وقال (عليه السلام): كُل مُقْتَصَر عَلَيْهِ كَاف.,Imam Ali ibn Abu Talibsaid: Every small thing that is contented upon suffices.
وقال (عليه السلام): الْمَنِيةُ وَلاَ الدنِيةُ! وَالتّقَللُ وَلاَ التوَسلُ، وَمَنْ لَمْ يُعْطَ قَاعِداً لَمْ يُعْطَ قَائِماً، وَالدهْرُ يَوْمَانِ: يَوْمٌ لَكَ، وَيَوْمٌ عَلَيْكَ; فَإذَا كَانَ لَكَ فَلاَ تَبْطَرْ، وَإِذَا كَانَ عَلَيْكَ فَاصْبِرْ!,"Imam Ali ibn Abu Talibsaid: Let it be death but not humiliation. Let it be little but not through others. Whoever does not get while sitting will not get by standing either. The world has two days: one for you and the other against you. When the day is for you, do not feel proud, but when it is against you, endure it."
وقال (عليه السلام): نِعْمَ الطيبُ الْمِسْكُ، خَفِيفٌ مَحْمِلُهُ، عَطِرٌ رِيحُهُ.,"Imam Ali ibn Abu Talibsaid: The best scent is musk, its weight is light while its smell is sweet."
وقال (عليه السلام): ضَعْ فَخْرَكَ، وَاحْطُطْ كِبْرَكَ، وَاذْكُرْ قَبْرَكَ.,"Imam Ali ibn Abu Talibsaid: Put off boasting, give up self-conceit and remember your grave."
وقال (عليه السلام): إِن لِلْوَلَدِ عَلَى الْوَالِدِ حَقّاً، وَإِن لِلْوَالِدِ عَلَى الْوَلَدِ حَقّاً: فَحَق الْوَالِدِ عَلَى الْوَلَدِ أَنْ يُطِيعَهُ فِي كُل شَيْء إِلا فِي مَعْصِيَةِ اللهِ سُبْحَانَهُ، وَحَق الْوَلَدِ عَلَى الْوَالِدِ أَنْ يُحَسنَ اسْمَهُ وَيُحَسنَ أَدَبَهُ وَيُعَلمَهُ الْقُرْآنَ.,"Imam Ali ibn Abu Talibsaid: The child has a right on the father while the father, too, has a right on the child. The right of the father on the child is that the latter should obey the former in every matter save in committing sins against Allah, the Glorified One, while the right of the child on the father is that the latter should give the first a beautiful name, provide him with good training and teach him the Quran."
وقال (عليه السلام): الْعَيْنُ حَق، وَالرقَى حَق، وَالسحْرُ حَق، وَالْفَأْلُ حَق، وَالطِيَرَةُ لَيْسَتْ بِحَقّ، وَالْعَدْوَى لَيْسَتْ بِحَقّ، والطيبُ نُشْرَةٌ، وَالْعَسَلُ نُشْرَةٌ، وَالركُوبُ نُشْرَةٌ، وَالنظَرُ إِلَى الْخُضْرَةِ نُشْرَةٌ].,"Imam Ali ibn Abu Talibsaid: Evil effect of sight is right, charm is right, sorcery is right, and fa’l (auguring good) is right, while tayrah (auguring evil) is not right, and spreading of a disease from one to the other is not right. Scent gives pleasure, honey gives pleasure, riding gives pleasure and looking at greenery gives pleasure."
وقال (عليه السلام): مُقَارَبَةُ الناسِ فِي أَخْلاَقِهِمْ أَمْنٌ مِنْ غَوَائِلِهِمْ.,Imam Ali ibn Abu Talibsaid: Nearness with people in their manners brings about safety from their evil.
وقال (عليه السلام) لبعض مخاطبيه، وقد تكلم بكلمة يُسْتَصْغَرُ مثلُه عن قول مثلها: لَقَدْ طِرْتَ شَكيِراً،هَدَرْتَ سَقْباً.,Someone uttered an expression above his status. Imam Ali ibn Abu Talibsaid: You have started flying soon after growing feathers and commenced grumbling before attaining youth.
والشكير هاهنا: أول ما ينبت من ريش الطائر قبل أن يقوى ويستحصف، والسقب: الصغير من الابل ولا يهدر إلا بعد أن يستفحل.,"Sayyid ar-Radi says: Here, “shakir” [in the riginal Arabic text] means the first feathers that grow on a bird before it is strong enough to fly. And “saqb” means the young camel who does not grumble unless it becomes mature."
وقال (عليه السلام): مَنْ أَوْمَأَ إِلَى مُتَفَاوِت خَذَلَتْهُ الْحِيَلُ.,Imam Ali ibn Abu Talibsaid: Whoever hankers after contraries gets no means of success.
وقال (عليه السلام)وَقَدْ سُئِلَ عن معنى قولهم: لاَ حَوْلَ وَلاَ قُوةَ إِلا باللهِ:,On being asked about the meaning of the expression: “la hawla wala quwwata illa billah” (there is no strength nor power except through Allah):
إِنا لاَ نَمَلِكُ مَعَ اللهِ شَيْئاً، وَلاَ نَمْلِكُ إِلا مَا مَلكَنَا، فَمَتَى مَلكَنَا مَا هُوَ أَمْلَكُ بِهِ مِنا كَلفَنَا، وَمَتى أَخَذَهُ مِنا وَضَعَ تَكْلِيفَهُ عَنا.,"Imam Ali ibn Abu Talibsaid: We are not masters of anything along with Allah, and we are not masters of anything save what He makes us masters of. So, when He makes us masters of anything of which He is a superior Lord over us, He also assigns some duties to us. And when He takes it away, He takes away those duties as well."
وقال (عليه السلام) لعمار بن ياسر رحمه الله، وقد سمعه يراجع المغيرة بن شعبة كلاماً: دَعْهُ يَا عَمارُ، فَإِنهُ لَمْ يَأْخُذْ مِنَ الدينِ إِلا مَا قَارَبَتْهُ الدنْيَا، وَعَلَى عَمد لَبسَ عَلَى نَفْسِهِ، لِيَجْعَلَ الشبُهَاتِ عَاذِراً لِسَقَطَاتِهِ.,"Imam Ali ibn Abu Talibheard ‘Ammar ibn Yasir (may Allah have mercy on him) conversing with al-Mughirah ibn Shu‘bah and said: Leave him alone, O ‘Ammar, for he has entered religion only to the extent of his deriving advantage of the world, and he has willfully involved himself in misgivings in order to adopt them as cover for his shortcomings."
وقال (عليه السلام): مَا أَحْسَنَ تَوَاضُعَ الاغْنِيَاءِ لِلْفُقَرَاءِ طَلَباً لِمَا عِنْدَ اللهِ! وأَحْسَنُ مِنْهُ تِيهُ الْفُقَرَاءِ عَلَى الاغْنِيَاءِ اتكَالاً عَلَى الله.,"Imam Ali ibn Abu Talibsaid: It is good for the rich to show humility before the poor to seek rewards from Allah, but better than that is the pride of the poor towards the rich with trust in Allah."
وقال (عليه السلام): مَا اسْتَوْدَعَ اللهُ امْرَأً عَقْلاً إِلا اسْتَنْقَذَهُ بِهِ يَوْماً مَا!,Imam Ali ibn Abu Talibsaid: Allah does not grant wisdom to a person except that some day He will save him from ruin with its help.
وقال (عليه السلام): مَنْ صَارَعَ الْحَق صَرَعَهُ.,Imam Ali ibn Abu Talibsaid: Whoever clashes with the truth will be knocked down by it.
وقال (عليه السلام): الْقَلْبُ مُصْحَفُ الْبَصَرِ.,Imam Ali ibn Abu Talibsaid: The heart is the book of the eye.
وقال (عليه السلام): التقَى رَئِيسُ الاخْلاَقِ.,Imam Ali ibn Abu Talibsaid: Fear of Allah is the chief trait of the human character.
وقال (عليه السلام): لاَ تَجْعَلَن ذَرَبَ لِسَانِكَ عَلَى مَنْ أَنْطَقَكَ، وَبَلاَغَةَ قَوْلِكَ عَلَى مَنْ سَددَكَ.,"Imam Ali ibn Abu Talibsaid: Do not try the sharpness of your tongue against the One Who gave you the power to speak, nor the eloquence of your speech against the One Who set you on the right path."
وقال (عليه السلام): كَفَاكَ أَدَباً لِنَفْسِكَ اجْتِنَابُ مَا تَكْرَهُهُ مِنْ غَيْرِكَ.,Imam Ali ibn Abu Talibsaid: It is enough for your own discipline that you abstain from what you dislike from others.
وقال (عليه السلام): مَنْ صَبَرَ صَبْرَ الاحْرَارِ، وَإِلا سَلاَ سُلُو الاغْمَارِ.,"Imam Ali ibn Abu Talibsaid: One should endure like free people; otherwise, one should keep quite like the ignorant."
وفي خبر آخر أنّه(عليه السلام) قال للاشعث بن قيس معزياً: إِنْ صَبَرْتَ صَبْرَ الاكَارِمِ، وَإِلا سَلَوْتَ سُلُو الْبَهَائِمِ.,"In an incident, it is related that Imam Ali ibn Abu Talibsaid to al-Ash‘ath ibn Qays by way of offering his condolences on the death of his son: Either endure like great people or else you will forget like animals."
وقال (عليه السلام) في صفة الدنيا: تَغُر وَتَضُر وَتَمُر، إِن اللهَ تَعَالَى لَمْ يَرْضَهَا ثَوَاباً لاوْلِيَائِهِ، وَلاَ عِقَاباً لاعْدَائِهِ، وَإِن أَهْلَ الدنْيَا كَرَكْب بَيْنَا هُمْ حَلوا إِذْ صَاحَ بِهِمْ سَائِقُهُمْ فَارْتَحَلُوا.,"Imam Ali ibn Abu Talibsaid: It deceives, it harms and it passes away. Allah, the Sublime, did not approve it as a reward for His lovers nor as a punishment for His enemies. In fact, the people of this world are like those riders that as soon as they descended, the driver called out to them and they marched off."
وقال لابنه الحسن(عليهما السلام): يا بُنَي لاَ تُخَلفَن وَرَاءَكَ شَيْئاً مِنَ الدنْيَا، فَإِنكَ تُخَلفُهُ لاحَدِ رَجُلَيْنِ:,Imam Ali ibn Abu Talibsaid to his son al-Hassan : O my son! Do not leave anything of this world behind you because you will be leaving it for either of two sorts of persons:
إِما رَجُل عَمِلَ فِيهِ بِطَاعَةِ اللهِ فَسَعِدَ بِمَا شَقِيتَ بِهِ، وَإِما رَجُل عَمِلَ فِيهِ بِمَعْصِيَةِ اللهِ [فَشَقِيَ بِمَا جَمَعْتَ لَهُ] فَكُنْتَ عَوْناً لَهُ عَلى مَعْصِيَتِهِ، وَلَيْسَ أَحَدُ هذَيْنِ حَقِيقاً أَنْ تُؤْثِرَهُ عَلَىُ نَفْسِكَ.,"a person who uses it in obeying Allah, in this case he will acquire virtue through what was evil for you, or a person who uses it in disobeying Allah and, in that case, he will be reaping evil with what you collected for him. So, you will be assisting him in his sinfulness. Neither of these two deserves to be preferred by you over your own self."
"و يروى هذا الكلام على وجه آخر، وهو:
أَما بَعْدُ، فَإِن الذِي فِي يَدِكَ مِنَ الدنْيَا قَدْ كَانَ لَهُ أَهْلٌ قَبْلَكَ، وَهُوَ صَائِرٌ إِلَى أَهْل بَعْدَكَ، وَإِنمَا أَنْتَ جَامعٌ لاحَدِ رَجُلَيْنِ:","Sayyid ar-Radi says: “This saying is also related in another version thus: Whatever of this world is now with you was with others before you, and it will pass to some others after you. Thus, you are collecting things for either of two sorts of men:"
رَجُل عَمِلَ فِيَما جَمَعْتَهُ بِطَاعَةِ اللهِ فَسَعِدَ بِمَا شَقِيتَ بِهِ، أَوْ رَجُل عَمِلَ فِيهِ بِمَعْصِيَةِ اللهِ فَشَقِيَ بِمَا جَمَعْتَ لَهُ، وَلَيْسَ أَحَدُ هذَيْنِ أَهْلاً أَنْ تُؤْثِرَهُ عَلَى نَفْسِكَ تَحْمِلَ لَهُ عَلَى ظَهْرِكَ، فارْجُ لِمَنْ مَضَى رَحْمَةَ اللهِ،لِمَنْ بَقِيَ رِزْقَ الله.,"a man who uses whatever you collected in obedience of Allah and thus acquired virtues with what was evil for you, or a man who uses it in disobeying Allah, so you will be getting evil for what you collected. Neither of these two is such that you should prefer him over your own self, for you may burden yourself for his own sake. Therefore, hope for the mercy of Allah: Divine livelihood for whoever survives anyone who passes away."
"وقال (عليه السلام)لقائل قال بحضرته: أَسْتَغْفِرُ اللهَ.
ثَكِلَتْكَ أُمكَ، أَتَدْرِي مَا الاسْتِغْفَارُ؟ إن الاْسْتِغْفَارَ دَرَجَةُ الْعِليينَ، وَهُوَ اسْمٌ وَاقِعٌ عَلَى سِتةِ مَعَان:",Someone said “Astaghfirullah!” (I seek Allah’s forgiveness) before Imam Ali ibn Abu Talib. Imam Ali ibn Abu Talibsaid: May your mother may lose you! Do you know what “istighfar” is? “Istighfar” is meant for people of a high status. It is a word that stands on six pillars:
أَولُهَا: الندَمُ عَلَى مَا مَضَى.,The first is to repent over the past.
وَالثانِي: الْعَزْمُ عَلَى تَرْكِ الْعَوْدِ إِلَيْهِ أَبَداً.,the second is to make a firm determination never to revert to it.
وَالثالِثُ: أَنْ تُؤَديَ إِلَى الْـمَخْلُوقِينَ حُقُوقَهُمْ حَتى تَلْقَى اللهَ عزّوجلّ أَمْلَسَ لَيْسَ عَلَيْكَ تَبِعَةٌ.,the third is to carry out all the rights of people so that you may meet Allah quite clean with nothing to account for.
وَالرابِعُ: أَنْ تَعْمِدَ إِلَى كُل فَرِيضَة عَلَيْكَ ضَيعْتَهَا فَتُؤَديَ حَقهَا.,the fourth is to fulfil every obligation which you ignored (in the past) so that you may now do justice with it.
وَالْخَامِسُ: أَنْ تَعْمِدَ إِلَى اللحْمِ الذِي نَبَتَ عَلَى السحْتِ فَتُذِيبَهُ بالاحْزَانِ، حَتى يَلْصِقَ الْجِلْدُ بِالْعَظْمِ، وَيَنْشَأَ بَيْنَهُمَا لَحْمٌ جَدِيدٌ.,"the fifth is to aim at the flesh grown as a result of unlawful earning, so that you may melt it by grief (of repentance) till the skin touches the bone and a new flesh grows between them."
وَالسادِسُ: أَنْ تُذِيقَ الْجِسْمَ أَلَمَ الطاعَةِ كَمَا أَذَقْتَهُ حَلاَوَةَ الْمَعْصِيَةِ.,and the sixth is to make the body taste the pain of obedience as you (previously) made it taste the sweetness of disobedience.
فَعِنْدَ ذلِكَ تَقُولُ: أَسْتَغْفِرُاللهَ.,It is only on such an occasion that you may say: “Astaghfirullah!”
وقال (عليه السلام): الْحِلْمُ عَشِيرَةٌ.,Imam Ali ibn Abu Talibsaid: Clemency is (like) kinsfolk.
وقال (عليه السلام): مِسْكِينٌ ابْنُ آدَمَ: مَكْتُومُ الاجَلِ، مَكْنُونُ الْعِلَلِ، مَحْفُوظُ الْعَمَلِ، تَؤْلِمُهُ الْبَقةُ، وَتَقْتُلُهُ الشرْقَةُ، وَتُنْتِنُهُ الْعَرْقَةُ.,"Imam Ali ibn Abu Talibsaid: How wretched the son of Adam is! His death is hidden, his ailments are concealed, his actions are preserved, the bite of a mosquito pains him, choking cause his death and sweat gives him a bad smell."
وروي أنه(عليه السلام) كان جالساً في أصحابه، فمرّت بهم امرأة جميلة، فرمقها القوم بأبصارهم.,It is related that Imam Ali ibn Abu Talibwas sitting with his companions when a beautiful woman passed by and they began to look at her.
فقال(عليه السلام): إِن أَبْصَار هذِهِ الْفُحُولِ طَوَامِحُ، وَإِن ذلِكَ سَبَبُ هَبَابِهَا، فإِذَا نَظَرَ أَحَدُكُمْ إِلَى امْرَأَة تُعْجِبُهُ فَلْيُلاَمِسْ أَهْلَهُ، فَإِنمَا هِيَ امْرَأَهٌ كَامْرَأَة.,"It was then that Imam Ali ibn Abu Talibsaid: The eyes of these men are covetous, and such glances are the cause of their becoming covetous. Whenever anyone of you sees a woman who attracts him, he should meet his wife [for cohabitation] because she is a woman just like his wife."
فقال رجل من الخوارج: قاتله الله كافراً ما أفقهه.,One of the Kharijites said: “May Allah kill this heretic! How logical he is!”
"فوثب القوم لِيقتلوه.
فقال(عليه السلام): رُوَيْداً، إِنمَا هُوَ سَب بِسَب، أَوْ عَفْوٌ عَنْ ذَنْب!","People then leapt towards him to kill him, but Imam Ali ibn Abu Talibsaid: “Wait a little bit. There should either be abuse [for an abuse] or else pardoning from the offence.”"
وقال (عليه السلام): كَفَاكَ مِنْ عَقْلِكَ مَا أَوْضَحَ لَكَ سَبِيلَ غَيكَ مِنْ رُشْدِكَ.,Imam Ali ibn Abu Talibsaid: Suffices you if your wisdom distinguishes for you the ways of going astray from those of guidance.
وقال (عليه السلام): افْعَلُوا الْخَيْرَ وَلاَ تَحْقِرُوا مِنْهُ شَيْئاً، فَإِن صَغِيرَهُ كَبِيرٌ وَقَلِيلَهُ كَثِيرٌ، وَلا يَقُولَن أَحَدُكُمْ: إِن أَحَداً أَوْلَى بِفِعْلِ الْخَيْرِ مِني فَيَكُونَ وَاللهِ كَذلِكَ، إِن لِلْخَيْرِ وَالشر أَهْلاً، فَمَهْمَا تَرَكْتُمُوهُ مِنْهُمَا كَفَاكُمُوهُ أَهْلُهُ.,"Imam Ali ibn Abu Talibsaid: Do good and do not regard any part of it small because its small is big and its little is much. None of you should say that “Another person is more deserving than me” in doing good. Otherwise, by Allah, it will really be so. There are people of good and evil. When you leave either of the two, others will perform it."
وقال (عليه السلام): مَنْ أَصْلَحَ سَرِيرَتَهُ أَصْلَحَ اللهُ عَلاَنِيَتَهُ، وَمَنْ عَمِلَ لِدِينِهِ كَفَاهُ اللهُ أَمْرَ دُنْيَاهُ، وَمَنْ أَحْسَنَ فِيَما بَيْنَهُ وبَيْنَ اللهِ كَفَاهُ اللهُ مَا بَيْنَهُ وَبَيْنَ الناسِ.,"Imam Ali ibn Abu Talibsaid: Whoever mends his inward self, Allah mends his outward self. Whoever performs acts for the sake of his religion, Allah accomplishes his acts of this world. Anyone whose dealings between himself and Allah are good, Allah turns the dealings between him and other people good, too."
وقال (عليه السلام): الْحِلْمُ غِطَاءٌ سَاتِرٌ، وَالْعَقْلُ حُسَامٌ قَاطِعٌ، فَاسْتُرْ خَلَلَ خُلُقِكَ بِحِلْمِكَ، وَقَاتِلْ هَوَاكَ بِعَقْلِكَ.,"Imam Ali ibn Abu Talibsaid: Forbearance is a covering curtain, and wisdom is a sharp sword. Therefore, conceal the weaknesses in your conduct with forbearance and kill your desires with your wisdom."
وقال (عليه السلام): إِن لِلهِ عِبَاداً يَخْتَصهُمْ بِالنعَمِ لِمَنَافِعِ الْعِبَادِ، فَيُقِرهَا فِي أَيْدِيهِمْ مَا بَذَلُوهَا، فَإِذَا مَنَعُوهَا نَزَعَهَا مِنْهُمْ، ثُم حَولَهَا إِلَى غَيْرِهِمْ.,"Imam Ali ibn Abu Talibsaid: There are some creatures of Allah whom Allah particularly chooses for His favors so that they may be of benefit to other people. Therefore, He keeps such favors in their hands so long as they give them out to others. But when they deny them to others, He takes away the favors from them and gives them to others."
وقال (عليه السلام): لاَ يَنْبَغِي لِلْعَبْدِ أَنْ يَثِقَ بِخَصْلَتَيْنِ: الْعَافِيَةِ، وَالْغِنَى: بَيْنَا تَرَاهُ مُعَافىً إِذْ سَقِمَ، وَغَنِيّاً إِذِ افْتَقَرَ.,"Imam Ali ibn Abu Talibsaid: It does not behoove a man to have trust in two things: health and riches, because there is many a man whom you see healthy but he soon falls and many a man whom you see rich but soon turns destitute."
وقال (عليه السلام): مَنْ شَكَا الْحَاجَةَ إِلَى مُؤْمِن فَكَأَنمَا شَكَاهَا إِلَى اللهِ، وَمَنْ شَكَاهَا إلَى كَافِر فَكَأَنمَا شَكَا اللهَ.,"Imam Ali ibn Abu Talibsaid: Whoever complains about a need to a believer, it is as though he has complained about it to Allah. But whoever complains about it to an unbeliever, it is as though he complained about Allah."
وقال (عليه السلام) في بعض الاَعيَاد: إِنمَا هُوَ عِيدٌ لِمَنْ قَبلَ اللهُ صِيَامَهُ وَشَكَرَ قِيَامَهُ، وَكُل يَوْم لاَ يُعْصَى اللهُ فِيهِ فَهُوَ يَوْمَ عِيد.,"Imam Ali ibn Abu Talibsaid on the occasion of an ‘Id: It is an ‘Id for anyone whose fast is accepted by Allah and for whose prayers He is grateful, and (in fact) every day wherein no sin against Allah is committed is an ‘Id."
وقال (عليه السلام): إِن أَعْظَمَ الْحَسَرَاتِ يَوْمَ الْقِيَامَةِ حَسْرَةُ رَجُل كَسَبَ مَالاً فِي غَيْرِ طَاعَةِ اللهِ، فَوَرثَهُ رَجُلاً فَأنْفَقَهُ فِي طَاعَةِ اللهِ سُبْحَانَهُ، فَدَخَلَ بِهِ الْجَنةَ، وَدَخَلَ الاولُ بِهِ النارَ.,"Imam Ali ibn Abu Talibsaid: On the Day of Judgement, the greatest regret will be felt by the man who earned wealth through sinful ways, although it is inherited by a person who spends it in obeying Allah, the Glorified One, and he will be awarded Paradise on that account while the first one will be dragged into the Fire on its account."
وقال (عليه السلام): إِن أَخْسَرَ الناسِ صَفْقَةً، وَأَخْيَبَهُمْ سَعْياً، رَجُلٌ أَخْلَقَ بَدَنَهُ فِي طَلَبِ آمَالِهِ، وَلَمْ تُسَاعِدْهُ الْمَقَادِيرُ عَلَى إِرَادَتِهِ، فَخَرَجَ مِنَ الدنْيَا بِحَسْرَتِهِ، وَقَدِمَ عَلَى الاْخِرَةِ بِتَبِعَتِهِ.,"Imam Ali ibn Abu Talibsaid: The worst in bargaining and the most unsuccessful in striving is a man who exerts himself in seeking riches although fate does not help him in his aims and, consequently, he goes from this world in a sorrowful state while in the next world, too, he will face its ill consequences."
وقال (عليه السلام): الرزْقُ رِزْقَانِ: طَالِبٌ، وَمَطْلُوبٌ، فَمَنْ طَلَبَ الدنْيَا طَلَبَهُ الْمَوْتُ حَتى يُخْرِجَهُ عَنْهَا،مَنْ طَلَبَ الاْخِرَةَ طَلَبَتْهُ الدنْيَا حَتى يَسْتَوْفِيَ رِزْقَهُ مِنْهَا.,"Imam Ali ibn Abu Talibsaid: Livelihood is of two kinds: the seeker and the sought. Therefore, whoever hankers after this world, death traces him till it turns him out of it. But whoever hankers after the next world, worldly ease itself seeks him till he receives his livelihood from it."
وقال (عليه السلام): إِن أَوْلِيَاءَ اللهِ هُمُ الذِينَ نَظَرُوا إِلَى بَاطِنِ الدنْيَا إِذَا نَظَرَ الناسُ إِلَى ظَاهِرِهَا، وَاشْتَغَلُوا بِآجِلِهَا إِذَا آشْتَغَلَ الناسُ بِعَاجِلِهَا، فَأَمَاتُوا مِنْهَا مَا خَشُوا أَنْ يُمِيتَهُمْ، وَتَرَكُوا مِنْهَا مَا عَلِمُوا أَنهُ سَيَتْرُكُهُمْ.,"Imam Ali ibn Abu Talibsaid: The lovers of Allah are those who look at the inward side of the world, while the other people look at its outward side. They occupy themselves with its most remote benefits while the other people occupy themselves with the immediate benefits. They kill those things which they feared will have killed them, and they leave here in this world what they think will leave them."
وَرَأَوُا اسْتِكْثَارَ غَيْرِهِمْ مِنْهَا اسْتِقْلالاً، وَدَرَكَهُمْ لَهَا فَوْتاً، أَعْدَاءُ مَا سَالَمَ الناسُ، وَسِلْمُ مَا عَادَى الناسُ! بِهِمْ عُلِمَ الْكِتَابُ وَبِهِ عُلِمُوا.,"They took the amassing of wealth by others as a small matter and regarded it like losing. They are enemies of those things which others love while they love things which others hate. Through them, the Quran has been learned, and they have been given knowledge through the Quran."
وَبِهِمْ قَامَ الْكِتَابُ وَبِهِ قَامُوا، لاَ يَرَوْنَ مَرْجُوّاً فَوْقَ مَا يَرْجُونَ، وَلاَ مَخُوفاً فَوْقَ مَا يَخَافُونَ.,"With them, the Quran is staying while they stand by the Quran. They do not see any objective of hope above what they hope and no objective of fear above what they fear."
وقال (عليه السلام): اذْكُرُوا انْقِطَاعَ اللذاتِ، وَبَقَاءَ التبِعَاتِ.,Imam Ali ibn Abu Talibsaid: Remember that pleasures will pass away while the consequences will stay.
وقال (عليه السلام): اخْبُرْ تَقْلِهِ.,Imam Ali ibn Abu Talibsaid: Try (a man) and you will hate him!
ومن الناس من يروي هذا لرسول الله(صلى الله عليه وآله)، ومما يُقوّي أنه من كلام أمير المؤمنين(عليه السلام)ما حكاه ثعلب قال: حدّثنا ابن الاعرابي قال: قال المأمون:,"Sayyid ar-Radi says: “Some people say that this saying was articulated by the Prophet, but what confirms that it is the saying of Imam Ali ibn Abu Talibis the statement related by Tha‘lab from Ibn al-Arabi, that is, that (caliph) al-Ma’mun said,"
لو لا أنّ علياً(عليه السلام) قال: «اخبُر تَقْلِهِ» لقلت أنا: اقْلِهِ تَخْبُرْ.,"“If Ali had not said ‘ukhbur thiqlihi’ (try a man and you will hate him),” I will have said: ‘aqlihi takhbur’ (hate a man in order to try him).”"
وقال (عليه السلام): مَا كَانَ اللهُ لِيَفْتَحَ عَلَى عَبْد بَابَ الشكْرِ وَيُغْلِقَ عَنْهُ بَابَ الزيَادَةِ، وَلاَ لِيَفْتَحَ عَلَى عَبْد بَابَ الدعَاءِ وَيُغْلِقَ عَنْهُ بَابَ الاجَابَةِ، وَلاَ لِيَفْتَحَ عَلَى عَبْد بَابَ التوْبَةِ وَيُغْلِقَ عَنْهُ بَابَ الْمَغْفِرَةِ.,"Imam Ali ibn Abu Talibsaid: It is not that Allah, to Whom belongs Might and Majesty, may keep the door of gratitude open for a person and close the door of plenty upon him, or to open the door of prayer to a person and close the door of acceptance upon him, or to open the door of repentance on a person and close the door of forgiveness upon him."
وقال (عليه السلام): أوْلَى الناسِ بِالْكَرَمِ مَنْ عُرِفَتْ بِهِ الْكِرَامُ].,Imam Ali ibn Abu Talibsaid: The most appropriate person for an honorable status is whoever descends from the people of honor.
وسئل(عليه السلام) أَيّما أَفضل: العدل، أَو الجود؟ فقال: الْعَدْلُ يَضَعُ الامُورَ مَوَاضِعَهَا، والْجُودُ يُخْرِجُهَا عَنْ جِهَتِهَا، وَالْعَدْلُ سَائِسٌ عَام، وَالْجُودُ عَارضٌ خَاص، فَالْعَدْلُ أَشْرَفُهُمَا وَأَفْضَلُهُمَا.,"Imam Ali ibn Abu Talibwas asked: “Which of the two is better: justice or generosity?” Imam Ali ibn Abu Talibreplied: “Justice puts things in their places while generosity takes them out from their directions. Justice is the general caretaker, while generosity is a particular benefit. Consequently, justice is superior and more distinguished of the two.”"
وقال (عليه السلام): الناسُ أَعْدَاءُ مَا جَهِلُوا.,Imam Ali ibn Abu Talibsaid: People are enemies of what they do not know.
وقال (عليه السلام): الزهْدُ كُلهُ بَيْنَ كَلِمَتَينِ مِنَ الْقُرْآنِ: قَالَ اللهُ عزّوجلّ: (لِكَيْلاَ تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلاَ تَفْرَحُوا بِمَا آتَاكُمْ)، فَمَنْ لَمْ يَأْسَ عَلَى الْمَاضِي، وَلَمْ يَفْرَحْ بِالاْتِي، فَقَدْ أَخَذَ الزهْدَ بِطَرَفَيْهِ.,"Imam Ali ibn Abu Talibsaid: The whole of asceticism is confined between two expressions of the Quran: Allah, the Glorified One, says: “… lest you should distress yourselves because of what you miss and be over-joyous for what He has granted you” (Quran, 57: 23). Whoever does not grieve over what he misses and does not revel over what comes to him acquires asceticism from both its sides."
وقال (عليه السلام): الْوِلاَيَاتُ مَضَامِيرُ الرجَالِ.,Imam Ali ibn Abu Talibsaid: Governing power is the proving ground for people.
وقال (عليه السلام): ما أَنْقَضَ النوْمَ لِعَزَائِمِ الْيَوْمِ.,Imam Ali ibn Abu Talibsaid: What a breaker is sleep for the resolutions of the day!
وقال (عليه السلام): لَيْسَ بَلَدٌ بأَحَق بِكَ مِنْ بَلَد، خَيْرُ الْبِلاَدِ مَا حَمَلَكَ.,Imam Ali ibn Abu Talibsaid: No town has a greater right on you than the other. The best town for you is that which bears you.
وقال (عليه السلام): وقد جاءه نعي الاْشتر رحمه الله: مَالكٌ وَمَا مَالِكٌ! وَاللهِ لَوْ كَانَ جَبَلاً لَكَانَ فِنْداً، [وَلَوْ كَانَ حَجَراً لَكَانَ صَلْداً،] لاَ يَرْتَقِيهِ الْحَافِرُ، وَلاَ يُوفِي عَلَيْهِ الطائِرُ.,"When the news of the death of (Malik) al-Ashtar (may Allah have mercy on him), reached Imam Ali ibn Abu Talib, he said: Malik, what a man Malik was! By Allah! If he had been a mountain, he would have been a big one (a find), and if he had been a stone, he would have been quite stiff. No horseman could have reached it and no bird could have flown over it."
الفند: المنفرد من الجبال.,Sayyid ar-Radi says: “find” means a lonely mountain (rising in height above the others in the range).
434. وقال (عليه السلام): قَلِيلٌ مَدُومٌ عَلَيْهِ خَيْرٌ مِنْ كَثِير مَمْلُول مِنْهُ.,Imam Ali ibn Abu Talibsaid: A little that lasts is better than much that brings grief.
وقال (عليه السلام): إذَا كَانَ في رَجُل خَلةٌ رَائِعَةٌ فَانْتَظِرْ أَخَوَاتِهَا.,"Imam Ali ibn Abu Talibsaid: If a man possesses a revealing quality, wait and see his other qualities."
"وقال (عليه السلام) لغالب بن صعصعة أبي الفرزدق، في كلام دار بينهما:
مَا فَعَلَتْ إِبِلُكَ الْكثِيرَةُ؟
قال: ذَعْذَعَتْها الحُقُوقُ يا أمير المؤمنين
فَقال(عليه السلام): ذَاكَ أَحْمَدُ سُبُلِهَا.","Imam Ali ibn Abu Talibasked Ghalib ibn Sa‘sa‘ah, father of al-Farazdaq (the famous Arab poet), during a conversation between them: “What about the large number of your camels?!” The man replied: “They have been swept away by (the performing of) obligations, O Imam Ali ibn Abu Talib !” Whereupon Imam Ali ibn Abu Talibsaid: “That is the most praiseworthy way of (losing) them.”"
وقال (عليه السلام): مَنِ اتجَرَ بِغَيْرِ فِقْه ارْتَطَمَ فِي الربَا.,Imam Ali ibn Abu Talibsaid: Whoever trades without knowing the rules of religious law will be involved in usury.
وقال (عليه السلام):مَنْ عَظمَ صِغَارَ الْمَصَائِبِ ابْتَلاَهُ اللهُ بِكِبَارِهَا.,"Imam Ali ibn Abu Talibsaid: Whoever regards small distresses as big, Allah involves him in big ones."
وقال (عليه السلام): مَنْ كَرُمَتْ عَلَيْهِ نَفْسُهُ هَانَتْ عَلَيْهِ شَهْوَتُهُ.,"Imam Ali ibn Abu Talibsaid: Whoever maintains his own respect in view, his desires appear light to him."
وقال (عليه السلام): مَا مَزَحَ امْرُؤٌ مَزْحَةً إِلا مَج مِنْ عَقْلِهِ مَجةً.,"Imam Ali ibn Abu Talibsaid: Whenever a man cuts a joke, he separates himself away a bit from his wit."
وقال (عليه السلام): زُهْدُكَ فِي رَاغِب فِيكَ نُقْصَانُ حَظّ، وَرَغْبَتُكَ فِي زَاهِد فِيكَ ذُل نَفْس.,"Imam Ali ibn Abu Talibsaid: Your turning away from the one who inclines towards you is a loss of your share of advantage, while your inclining towards one who turns away from you is self­humiliation."
وقال (عليه السلام): مَا زَالَ الزبَيْرُ رَجُلاً مِنا أَهْلَ الْبَيْتِ حَتى نَشَأَ ابْنُهُ الْمَشْؤُومُ عَبْدُ اللهِ].,Imam Ali ibn Abu Talibsaid: Al-Zubayr remained a man from our house till his wretched son ‘Abdullah came forth.
وقال (عليه السلام): الغِنَى والْفَقْرُ بَعْدَ الْعَرْضِ عَلَى اللهِ.,Imam Ali ibn Abu Talibsaid: Riches and destitution will follow presentation before Allah.
وقال (عليه السلام): مَا لاِبْنِ آدَمَ وَالْفَخْرِ: أَولُهُ نُطْفَةٌ، وَآخِرُهُ جِيفَةٌ، و َلاَ يَرْزُقُ نَفْسَهُ، وَلاَ يَدفَعُ حَتْفَهُ.,"Imam Ali ibn Abu Talibsaid: What has a man to do with vanity? His origin is semen, his end is a carcass, while he cannot feed himself nor ward off death?"
"وسئل(عليه السلام): من أشعر الشعراء؟
فقال: إِن الْقَوْمَ لَمْ يَجْرُوا فِي حَلبة تُعْرَفُ الْغَايَةُ عِنْدَ قَصَبَتِهَا، فَإِنْ كَانَ وَلاَ بُد فَالْمَلِكُ الضليلُ.","Imam Ali ibn Abu Talibwas asked who the greatest poet was. He said: “Any group of them that did not proceed on the same lines in such a way that we can know the height of their glory, but if it has to be done, then it is ‘al-Malik ad-Dillil’”."
يريد امرأ القيس.,"Sayyid ar-Radi says, “Amir al-Mu’minin here is referring to Imri’ul-Qays."
وقال (عليه السلام): أَلاَ حُر يَدَعُ هذِهِ اللمَاظَةَ لاهْلِهَا؟ إِنهُ لَيْسَ لانْفُسِكُمْ ثَمَنٌ إِلا الْجَنةَ، فَلاَ تَبِيعُوهَا إِلابِهَا.,"Imam Ali ibn Abu Talibsaid: Is there no free man who can leave this chewed morsel (of the world) to those who like it? Certainly, the only price for your souls is Paradise. Therefore, do not sell your soul except for Paradise."
وقال (عليه السلام): مَنْهُومَانِ لاَ يَشْعَبَانِ: طَالِبُ عِلْم، وَطَالِبُ دُنْيَا].,Imam Ali ibn Abu Talibsaid: Two greedy persons never get satisfied: the seeker of knowledge and the seeker of this world.
وقال (عليه السلام): عَلامةُ الايمَانِ أَنْ تُؤثِرَ الصدْقَ حَيْثُ يَضُركَ عَلَى الْكَذِبِ حَيْثُ يَنْفَعُكَ،أَنْ يَكُونَ فِي حَديِثِكَ فَضْلٌ عَنْ عِلْمِكَ، وَأَنْ تَتقِيَ اللهَ فِي حَدِيثِ غَيْرِكَ.,"Imam Ali ibn Abu Talibsaid: Belief means that you should prefer truth (even) when it harms you rather than falsehood (even) when it benefits you, that your words should not be more than your action and that you should fear Allah when speaking about others."
وقال (عليه السلام): يَغْلِبُ الْمِقْدَارُ عَلَى التقْديرِ، حَتى تَكُونَ الاْفَةُ فِي التدْبِيرِ.,Imam Ali ibn Abu Talibsaid: Destiny holds sway over (our) predetermination till effort itself brings about ruin.
وقد مضى هذا المعنى فيما تقدم برواية تخالف بعض هذه الالفاظ.,"Sayyid ar-Radi says, “Something of this meaning has already appeared earlier though in words different from these.”"
وقال (عليه السلام): الْحِلْمُ وَالانَاةُ تَوْأَمَانِ يُنْتِجُهُمَا عُلُو الْهِمةِ.,Imam Ali ibn Abu Talibsaid: Forbearance and endurance are twins and they are the product of high courage.
وقال (عليه السلام): الْغِيبَةُ جُهْدُ الْعَاجزِ.,Imam Ali ibn Abu Talibsaid: Backbiting is the tool of the helpless.
وقال (عليه السلام): رُب مَفْتُون بِحُسْنِ الْقَوْلِ فِيهِ.,Imam Ali ibn Abu Talibsaid: Many a man gets into mischief because of being spoken well of.
وقال (عليه السلام): الدنْيَا خُلِقَتْ لِغَيْرِهَا، ولَمْ تُخْلَقْ لِنَفْسِهَا.,Imam Ali ibn Abu Talibsaid: This world has been created for other than itself and has not been created for itself.
وقال (عليه السلام): إِن لِبَنِي أُمَيةَ مِرْوَدَاً يَجْرُونَ فِيهِ، وَلَوْ قَدِ اخْتَلَفُوا فِيَما بَيْنَهُمْ ثُم كَادَتْهُمُ الضبَاعُ لَغَلَبَتْهُمْ.,"Imam Ali ibn Abu Talibsaid: Banu Umayyah (the Umayyads) have a fixed period (mirwad) wherein they are having their way. But when differences arise among them, even if the hyena attacks them, it will overpower them."
وَالْمِرْوَدُ هاهنا مفعَل من الارْوَاد، وهو الامهال والانظار، وهذا من أفصح الكلام وأغربه، فكأنه(عليه السلام)شبّه المهلة التي هم فيها بالمضمار الذى يجرون فيه إلى الغاية، فاذا بلغوا مُنقَطَعا انتقضَ نظامُهم بعدها.,"Sayyid ar-Radi says, “Here, mirward is a form derived from irwad which means: to allow time, to wait for, to give a respite. It is an extremely eloquent and wonderful expression. It is as though Imam Ali ibn Abu Talibhas likened the period of Banu Umayyah to a limited area meant for the training of horses for racing where they are running towards the limit, so that when they reach its extremity, their organization is destroyed."
وقال (عليه السلام) في مدح الانَصار: هُمْ وَاللهِ رَبّوا الاسْلاَمَ كَمَا يُرَبى الْفَلُو مَعَ غَنَائِهِمْ بَأَيْدِيهِمُ السبَاطِ وَأَلْسِنَتِهِمُ السلاَطِ.,"Eulogizing the Ansar, Imam Ali ibn Abu Talibsaid: By Allah, they nurtured Islam with their generous hands and eloquent tongues as a year-old calf is nurtured."
وقال (عليه السلام): الْعَيْنُ وِكَاءُ السهِ.,Imam Ali ibn Abu Talibsaid: The eye is the strap of the rear.
و هذه من الاستعارات العجيبة، كأنه شبّه السّهَ بالوعاء، والعين بالوكاء، فإذا أُطلق الوكاءُ لم ينضبطِ الوعاءُ.,"Sayyid ar-Radi says, “This is a wonderful metaphor. It is as though Imam Ali ibn Abu Talibhas likened the rear part of the body to a bag and the eye to a strap. When the strap is let loose, the bag cannot retain anything."
وهذا القول في الاشهر الاظهر من كلام النبي(عليه السلام)، وقد رواه قوم لأمير المؤمنين(عليه السلام)، ذكر ذلك المبرّد في كتاب المقتضب في باب اللفظ بالحروف.,"According to the well-known and reputed view, this is a saying of the Prophet, but some people have stated it belong to Imam Ali ibn Abu Talib. Al-Mubarrad has mentioned it in his book Al- Muqtadab under a chapter titled “Words of single letters”."
و قد تكلمنا على هذه الاستعارة في كتابنا الموسوم: بمجازات الاثار النبوية.,"We, too, have discussed this metaphor in our book titled Majazat al-Athar an- Nabawiyyah.”"
وقال (عليه السلام) في كلام له: وَوَلِيَهُمْ وَال فأَقَامَ واسْتَقَامَ، حَتى ضَرَبَ الدينُ بِجِرَانِهِ.,Imam Ali ibn Abu Talibsaid in one of his speeches: A ruler came to power over them. He remained upright and made them upright till the entire religion put its bosom on the ground.
وقال (عليه السلام): يَأتِي عَلَى الناسِ زَمَانٌ عَضُوضٌ، يَعَض الْمُوسِرُ فِيهِ عَلَى مَا فِي يَدَيْهِ وَلَمْ يُؤْمَرْ بِذلِكَ، قَالَ اللهُ سُبْحَانَهُ: (وَلاَ تَنْسَوُا الْفَضْلَ بَيْنَكُمْ).,"Imam Ali ibn Abu Talibsaid: A severe time will come to people wherein the rich will seize their possessions with their teeth (by way of miserliness) although they have not been commanded to do so. Allah, the Glorified One, says: “Do not forget generosity among yourselves” (Quran, 2: 237)."
تَنْهَدُ فِيهِ الاشْرَارُ، وَتُسْتَذَل الاخْيَارُ، ويُبَايعُ الْمُضْطَرونَ، وَقَدْ نَهَى رَسُولُ اللهِ(صلى الله عليه وآله وسلم) عَنْ بِيَعِ الْمُضْطَرينَ.,"During this time, the wicked will rise up while the virtuous will remain low. Purchases will be made from the helpless, although the Prophethas prohibited purchasing from the helpless."
وقال (عليه السلام): يَهْلِكُ فِي رَجُلاَنِ: مُحِب مُفْرِطٌ، وَبَاهِتٌ مُفْتَر.,"Imam Ali ibn Abu Talibsaid: Two types of persons will fall into ruin on my account: One who loves me and exaggerates, and the other who lays on me false and baseless blames."
وهذا مثل قوله (عليه السلام): هَلَكَ فِي رَجُلاَنِ: مُحِب غَال، وَمُبْغِضٌ قَال.,"Sayyid ar-Radi says, “ This is on the lines of Imam Ali ibn Abu Talibown saying which runs thus: ‘Two categories of persons will be ruined on my account: One who loves me with exaggeration, and one who hates [me] and is a bearer of malice’."
وسئل(عليه السلام) عن التوحيد والعدل فقال: التوْحِيدُ أنْ لا تَتَوَهمَهُ، وَالْعَدْلُ أَلا تَتهِمَهُ.,"Imam Ali ibn Abu Talibwas asked about the Unity of Allah (Tawhid) and His justice (Adl). He replied: Unity means that you do not subject Him to the limitations of your imagination, while justice means that you do not lay any blame on Him."
وقال (عليه السلام): لاَ خَيْرَ فِي الصمْتِ عَنِ الْحُكْمِ، كَمَا أنهُ لاَ خَيْرَ فِي الْقَوْلِ بِالْجَهْلِ.,Imam Ali ibn Abu Talibsaid: There is no good in silence about matters involving wisdom just as there is no good in speaking with ignorance.
وقال (عليه السلام) في دعاء استسقى به: اللهُم اسْقِنَا ذُلُلَ السحَابِ دُونَ صِعَابِهَا.,"Imam Ali ibn Abu Talibsaid the following in his prayer for rain: “O Lord! Send us rain by submissive clouds, not by unruly ones.”"
وهذا من الكلام العجيب الفصاحة، وذلك أنه(عليه السلام) شبّه السحاب ذوات الرعود والبوارق والرياح والصواعق بالابل الصّعاب التي تَقْمُصُ برحالها وتقِص بركبانها، وشبّه السحاب خاليةً من تلك الروائع بالابل الذلُلِ التي تُحْتَلَبُ طَيعَةً وتُقْتَعَدُ مُسْمِحَةً.,"Sayyid ar-Radi says, “This is an expression of wonderful eloquence, because Imam Ali ibn Abu Talibhas likened the cloud, which is accompanied by thunder, lightning, wind and flashes with unruly camels that throw away their saddles and throw down their riders, describing the clouds that are free from these terrible things to the submissive camels which are easy to milk and obedient to ride.”"
"وقيل له (عليه السلام): لو غيرتَ شيبك يا أمير المؤمنين.
فقال(عليه السلام): الْخِضَابُ زِينَةٌ، وَنَحْنُ قَوْمٌ فِي مُصِيبَة!","It was said to Imam Ali ibn Abu Talib : “We wish you had changed your gray hair, O Imam Ali ibn Abu Talib !” He said: “Dye is a way of adornment, whereas we are in a state of grief.”"
يريد برسول الله(صلى الله عليه وآله).,"Sayyid ar-Radi says, “Imam Ali ibn Abu Talibis referring to the death of the Messenger of Allah."
وقال (عليه السلام): مَا الْـمُجَاهِدُ الشهِيدُ فِي سَبِيلِ اللهِ بِأَعْظَمَ أَجْراً مِمنْ قَدَرَ فَعَف، لَكَادَ الْعَفِيفُ أَنْ يَكُونَ مَلَكاً مِنَ الْمَلاَئِكَةِ].,Imam Ali ibn Abu Talibsaid: The fighter in the way of Allah who gets martyred will not get a greater reward than whoever remains chaste despite means. It is possible that a chaste person may become one of the angels.
وقال (عليه السلام): الْقَنَاعَةُ مَالٌ لاَيَنْفَدُ.,Imam Ali ibn Abu Talibsaid: Contentment is a wealth that is not exhausted.
وقد رَوى بعضُهم هذا الكلام عن النبي(صلى الله عليه وآله).,"Sayyid ar-Radi says, “Some people have narrated saying that this is the statement of the Messenger of Allah.”"
وقال (عليه السلام) لزياد بن أبيه. وقد استخلفَهُ لعبد الله بن العباس على فارس وأَعمالها، في كلام طويل كان بينهما، نهاه فيه عن تقدم الخَراج ـ: اسْتَعْمِلِ الْعَدْلَ، وَاحْذَرِ الْعَسْفَ والْحَيْفَ،فَإِن الْعَسْفَ يَعُودُ بِالْجَلاَءِ، وَالْحَيْفَ يَدْعُو إِلَى السيْفِ.,"When Imam Ali ibn Abu Talibput Ziyad ibn Abih in place of ‘Abdullah ibn al-Abbas over Fars (in Persia) and its revenues, he had a long conversation with him in which he prohibited him from advance recovery of revenue. Therein he said: Act upon justice and stay away from violence and injustice because violence will lead them to forsake their abodes while injustice will prompt them to take up arms."
وقال (عليه السلام): أَشَد الذنُوبِ مَا اسْتَخَف بِهِ صَاحِبُهُ.,Imam Ali ibn Abu Talibsaid: The worst sin is that which the one who commits it takes it lightly.
وقال (عليه السلام): مَا أَخَذَ اللهُ عَلَى أَهْلِ الْجَهْلِ أَنْ يَتَعَلمُوا حَتى أَخَذَ عَلَى أَهْلِ الْعِلْمِ أَنْ يُعَلمُوا.,Imam Ali ibn Abu Talibsaid: Allah has not made it obligatory on the ignorant to learn till He has made it obligatory on the learned to teach.
وقال (عليه السلام): شَر الاْخْوَانِ مَنْ تُكُلفَ لَهُ.,Imam Ali ibn Abu Talibsaid: The worst comrade is he for whom formality has to be observed.
لان التكليف مستلزمٌ للمشقة، وهو شرٌ لازمٌ عن الاخ المتَكلّفِ له، فهو شر الاخوان.,"Sayyid ar-Radi says, “ This is so because formality is inseparable from hardship, and it is an evil that is caused by a comrade for whom formality is observed. Consequently, he is the worst of all comrades.”"
وقال (عليه السلام): إِذَا احْتَشَمَ الْمُؤْمِنُ أَخَاهُ فَقَدْ فَارَقَهُ.,"Imam Ali ibn Abu Talibsaid: “If a believer enrages (ihtashama) his brother, it means that he will leave him.”"
يقال: حشمه وأحشمه: إذا أغضبه، وقيل: أخجله، واحتشمه: طلب ذلك له، وهو مَظِنّة مفارقته.,"Sayyid ar-Radi says, “It is said that hashamahu or ahshamahu means: ‘He enraged him’. According to another view, it means ‘He humiliated him’, while ihtashamahu means ‘He sought these for him’, and that is most likely to cause him to separate.”"
وهذا حين انتهاء الغاية بنا إلى قطع المختار من كلام أمير المؤمنين صلوات الله عليه، حامدين لله سبحانه على ما منّ به من توفيقنا لضمّ ما انتشر من أطرافه وتقريب ما بعد من أقطاره، ومقرّرين العزم ـ كما شرطنا أولاً ـ على تفضيل أوراق من البياض في آخر كلّ باب من الابواب، لتكون لاقتناص الشارد واسْتلحاق الوارد، وما عساه أن يظهر لنا بعد الغموض ويقع إلينا بعد الشذوذ، وما توفيقنا إلاّ بالله عليه توكّلنا وهو حسبنا ونعم الوكيل.,"This is the end of our selection of the utterances of Imam Ali ibn Abu Talib. We praise Allah, the Glorified One, for having enabled us to collect the scattered utterances from various sides and to bring together from different places the material that was lying far away. We have no ability save through Allah. In Him we trust, and He is Sufficient for us. He is the best Supporter."
طوق الحمامة في الأُلفَةِ والأُلَّاف تأليف علي بن حزم الأندلسي,The Ring of The Dove By IBN HAZAM
وبعد: عصمنا الله وإياك من الحيرة، ولا حمَّلنا ما لا طاقة لنا به، وقيَّض لنا من جميل عونه دليلًا هاديًا إلى طاعته، ووهبنا من توفيقه أدبًا صارفًا عن معاصيه، ولا وَكَلنا إلى ضعف عزائمنا، وخَوَر قُوانا، ووهاء بِنْيَتنا، وتلدُّد آرابنا، وسوء اختيارنا، وقلَّة تمييزنا، وفساد أهوائنا؛,"And next-may God preserve us and you from bewilderment, and may He not burden us with more than we can bear; may He of His goodly aid decree for us a guide to lead us into obedience of His Will, and bestow on us of His assistance some means that will draw us away and turn us from all offences against His commandments! May He not hand us over to our own weak resolves and feeble powers, the frailty of our physical frame and the confusion of our opinions, our evil choice, our little discretion, the corruption of our passions!"
مقدمة بِسْمِ الله الرَّحمَنِ الرَّحِيم وبه نستعين قال أبو محمد — عفا الله عنه: أفضل ما أبتدئ به حمد الله عزَّ وجلَّ بما هو أهله، ثم الصلاة على محمدٍ عبدِه ورسوله خاصةً، وعلى جميع أنبيائه عامةً،,"AUTHOR’S PREFACE In the Name of God the Merciful, the Compassionate THUS spoke Abu Muhammad, God forgive him: No better beginning can there be for my book than that I should praise Almighty God as He is worthy, and pray for His blessings upon Mohammed His servant and messenger in particular, and upon all His prophets in general."
ولقد أثبت الله بيننا من ذلك ما نحن عليه حامدون وشاكرون، وكانت معانيك في كتابك زائدة على ما عهدته من سائر كتبك، ثم كشفت إليَّ بإقبالك غرضك، وأطلعتني على مذهبك، سجيةً لم تزل علينا من مشاركتك لي في حلوك ومرك، وسرك وجهرك، يحدوك الودُّ الصحيح الذي أنا لك على أضعافه، لا أبتغي جزاءً غير مقابلته بمثله.,"Such is the attachment, which God has established between us, and for this we praise Him and give Him thanks. In the aforesaid letter you expressed ideas exceeding what I was accustomed to find in your other communications. Then on your arrival you revealed your intention plainly to me, and informed me of your views with that frankness which has always characterized our relations, that habit of sharing with me your every sweetness and bitterness, your every private thought and public profession. In this you were led by true affection, the which I doubly reciprocate, desiring no other recompense but to receive a like return."
وفي ذلك أقول مخاطبًا لعبيد الله بن عبد الرحمن بن المغيرة بن أمير المؤمنين الناصر — رحمه الله — في كلمة لي طويلة، وكان لي صديقًا:,"It was upon this theme that I composed the following verses in a long poem addressed to ‘Ubaid Allah Ibn `Abd al-Rahman Ibn al-Mughira, great-grandson of the Caliph al-Nasir (God have mercy upon him!), who was a dear friend of mine."
أَوَدُّكَ وُدًّا لَيْسَ فِيهِ غَضَاضَةٌ *** وَبَعْضُ مَوَدَّاتِ الرِّجَالِ سَرَابُ وَأَمْحَضْتُكَ النُّصْحَ الصَّرِيحَ وَفِي الحَشَى *** لِوُدِّكَ نَقْشٌ ظَاهِرٌ وَكِتَابُ فَلَوْ كَانَ فِي رُوحِي هَوَاكَ اقْتَلَعْتُهُ *** ومُزِّق بِالكَفَّيْنِ عَنْهُ إِهَابُ وَمَا لِيَ غَيْرُ الوُدِّ مِنْكَ إِرَادَةٌ *** وَلَا فِي سِوَاهُ لِي إِلَيْكَ خِطَابُ إِذَا حُزْتهُ فَالأَرْضُ جَمْعَاءُ وَالوَرَى *** هَبَاءٌ وَسُكَّانُ البِلَادِ ذُبَاب,"The passions most men boast them of Are like a desert’s noontide haze: I love thee with a constant love Unwithering through all my days.  This fondness I profess for thee Is pure, and in my heart I bear True love’s inscription plain to see, And all its tale is written there.  Had any passion, thine beside, At any time my soul possessed, I would have torn my worthless hide And plucked that alien from my breast.  There is no other prize I seek: Thy love is my desire sincere: Only upon this theme I speak To capture thy complacent ear.  This if I win, the earth’s expanse, And all mankind, are but as dust, Yea, the wide world’s inhabitants Are flies that crawl upon its crust."
فإن كتابك وردني من مدينة المريَّة إلى مسكني بحضرة شاطِبةَ تَذكُر من حسن حالك ما يسرُّني، وحَمدتُ اللهَ عز وجل عليه، واستدمتُه لك، واستزدتُه فيك، ثم لم ألبثْ أن اطلع عليَّ شخصُك، وقصدتني بنفسك، على بُعد الشُّقة، وتنائي الديار، وشَحط المزار، وطول المسافة، وغَوْل الطريق.,"Your letter came down to me from the city of Almeria to my dwelling-place in the Court of Jativa, in which you gave me joyous news of your well-being: I thanked God for this, and prayed to Him that he should continue it so, and grant you increase of your prosperity. Thereafter a little while and I beheld you in person, for you yourself sought me out despite the far distance, the vast sundering of our abodes the one from the other, the remoteness of the place of visitation, the great length of the space to be traversed, and the terror of the journey;"
وكلَّفتني — أعزَّك الله — أن أصنِّف لك رسالةً في صفة الحب ومعانيه، وأسبابه وأعراضه، وما يقع فيه وله على سبيل الحقيقة لا مُتزيِّدًا ولا مفننًا، لكنْ مُوردًا لما يحضُرني على وجهه وبحسب وقوعه، حيث انتهى حفظي وسَعة باعي فيما أذكره، فبدرتُ إلى مرغوبك.,"You charged me -may God exalt you!- Dto compose for you an essay describing Love, wherein I should set forth its various meanings, its causes and accidents, and what happens in it and to it, after the way of truth, neither adding anything nor embroidering anything, but only setting down exactly what I have to tell according to the manner of its occurrence, and mentioning all to the full extent of my recollection and the limit of my capacity. I have accordingly hastened to fulfill your desire;"
ولولا الإيجاب لك لما تكلَّفته، فهذا من الفقر، والأَوْلى بنا مع قِصر أعمارنا ألَّا نَصرفها إلا فيما نرجو به رَحْب المُنقلب وحُسن المآب غدًا.,"though but for the wish to comply with your commission I would never have undertaken it at all, being too poverty-stricken to attempt so great a task. Indeed, it behoves us rather, considering the brief duration of our lives, not to expend them save upon those enterprises which we may hope will secure for us a spacious destination and. a fair homecoming upon the morrow."