I stand witness 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 not 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.

A part of the same sermon

O' creatures 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. 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" (Qur'an 50:21). The driver drives him towards resurrection while the witness furnishes evidence about his deeds.

A part of the same sermon (about Paradise)

In Paradise there are high classes and different places of stay. 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.

ومنها: في صفة الجنّة

دَرَجَاتٌ مُتَفَاضِلاَتٌ، وَمَنَازِلُ مُتَفَاوِتَاتٌ، لاَ يَنْقَطِعُ نَعِيمُهَا، وَلاَ يَظْعَنُ مُقِيمُهَا، وَلاَ يَهْرَمُ خَالِدُهَا، وَلاَ يَبْأَسُ سَاكِنُهَا.

Allah knows hidden matters and is aware of inner feelings. He encompasses everything. He has control over everything and power over everything. Everyone of you should do whatever he has to do during his days of life before the approach of death in his leisure before his occupation and during the breathing of his breath before it is overtaken by suffocation should provide for himself and his journey and should collect provision from his place of halt for his place of stay.

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 left you alone in ignorance and gloom. He has defined what you should leave behind. taught you your acts ordained your death sent down to you. "the Book (Qur'an) explaining everything" (Qur'an 16:89) and made His Prophet live among you for a long time till He completed for him and for you the message sent through the Qur'an namely the religion

liked by Him and clarified through him His good acts 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. 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.

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O' creatures of Allah! the best adviser 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 lesson from others while unfortunate is he who fell victim to his desires. You should know that even the smallest hypocrisy is like believing in more than one God 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. 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 wit forgetful and make memory oblivious. You should falsify desire because it is a deception and he who has desires is in deceit.

يادآوري ارزش هاي اخلاقي اي بندگان خدا! آن كس كه نسبت به خود خيرخواهي او بيشتر است، در برابر خدا، از همه كس فرمانبردارتر است، و آن كس كه خويشتن را بيشتر مي فريبد، نزد خدا گناهكارترين انسانها است، زيانكار واقعي كسي كه خود را بفريبد. و آن كس مورد غبطه است و بر او رشك مي برند كه دين او سالم باشد. سعادتمند آن كس كه از زندگي ديگران عبرت آموزد، و شقاوتمند آنكه فريب هوا و هوسها را بخورد. آگاه باشيد! رياكاري و تظاهر، هر چند اندك باشد شرك است، و همنشيني با هواپرستان ايمان را به دست فراموشي مي سپارد، و شيطان را حاضر مي كند، از دروغ بركنار باشيد كه با ايمان فاصله دارد، راستگو در راه نجات و بزرگواري است، اما دروغگو بر لب پرتگاه هلاكت و خواري است، حسد نورزيد كه حسد ايمان را چونان آتشي كه هيزم را خاكستر كند، نابود مي سازد، با يكديگر دشمني و كينه توزي نداشته باشيد كه نابودكننده هر چيزي است، بدانيد كه آرزوهاي دور و دراز عقل را غافل و ياد خدا را به فراموشي مي سپارد، آرزوهاي ناروا را دروغ انگاريد كه آرزوها فريبنده و صاحبش فريب خورده مي باشد.

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. He has set himself for Allah the Glorified for performance of the most sublime acts of facing all that befalls him and taking 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 you understand whereas when he remains silent then it is safe to do so. He did everything only for Allah and so Allah also made him His own. Consequently he is like the mines of His faith and as 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 Qur'an. Therefore the Qur'an is his guide and leader. He gets down when the Qur'an puts down his weight and he settles where the Qur'an settles him down.

The Characteristics of an unfaithful believer

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 Qur'an according to his own views and right after his passions. He makes people feel safe from big sins and takes light the serious crimes. He says that he is waiting for (clarification of) doubts but he remains plunged therein 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 living dead bodies.

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About the Descendants ('Itrah) of the Holy Prophet

"So wither are you going to" (Qur'an 81:26) and "how are you then turned away?" (Qur'an 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 position as you accord to the Qur'an and come to them (for quenching the thirst of guidance) as the thirsty camels approach the water spring.

O' people take this saying (1) 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. Accept the argument of one against whom you have no argument. It is I. Did I not act before you on the greater thaqal (ath-thaqal al-akbar i.e. the Qur'an) and did I not retain among you the smaller thaqal (ath-thaqal-al-asghar i.e. the descendants of the Prophet).(2) I fixed among you the standard of faith and I taught you the limits of lawful and unlawful. I clothed you with the garments of safety with my justice and spread for you (the carpet of) virtue by my word and deed.

p: 11

I showed you high manners through myself. Do not exercise your imagination about what the eye cannot see or the mind cannot conceive.

A part of the same sermon about Banu Umayyah

Till people begin thinking that the world is attached to the Umayyads would be showering its benefits on 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 so is wrong. There are rather a few drops from the joys of life which they would suck for a while and then vomit out the whole of it.

مَعَادِنِ دِينِهِ، وَأَوْتَادِ أَرْضِهِ. قَدْ أَلْزَمَ نَفْسَهُ الْعَدْلَ، فَكَانَ أَوَّلَ عَدْلِهِ نَفْيُ الْهَوَى عَنْ نَفْسِهِ، يَصِفُ الْحَقَّ وَيَعْمَلُ بِهِ، لاَ يَدَعُ لِلْخَيْرِ غَايَةً إِلاَّ أَمَّهَا (9) ، وَلاَ مَظِنَّةً (10) إِلاَّ قَصَدَهَا، قَدْ أَمْكَنَ الْكِتَابَ مِنْ زِمَامِهِ (11) ، فَهُوَ قَائِدُهُ وَإِمَامُهُ، يَحُلُّ حَيْثُ حَلَّ ثَقَلُهُ (12) ، وَيَنْزِلُ حَيْثُ كَانَ مَنْزِلُهُ.

صفات الفساق

وَآخَرُ قَدْ تَسَمَّى عَالمِاً وَلَيْسَ بِهِ، فَاقْتَبَسَ جَهَائِلَ مِنْ جُهَّالٍ وَأَضَالِيلَ مِنْ ضُلاَّلٍ، وَنَصَبَ لِلنَّاسِ أَشْرَاكاً مِنْ حبالِ غُرُورٍ، وَقَوْلِ زُورٍ، قَدْ حَمَلَ الْكِتَابَ عَلَى آرَائِهِ، وَعَطَفَ الْحَقَّ (13) عَلى أَهْوَائِهِ، يُؤْمِنُ مِنَ الْعَظَائِمِ، وَيُهَوِّنُ كَبِيرَ الْجَرَائِمِ، يَقُولُ: أَقِفُ عِنْدَ الشُّبُهَاتِ، وَفِيهَا وَقَعَ، وَيَقُولُ: أَعْتَزِلُ الْبِدَعَ، وَبَيْنَهَا اضْطَجَعَ، فَالصُّورَةُ صُورَةُ إِنْسَانٍ، وَالْقَلْبُ قَلْبُ حَيَوَانٍ، لاَ يَعْرِفُ بَابَ الْهُدَى فَيَتَّبِعَهُ، وَلاَ بَابَ الْعَمَى فيَصُدَّ عَنْهُ، وَذلِكَ مَيِّتُ الْأَحْيَاءَ!

عترة النبي

(فَأَيْنَ تَذْهَبُونَ)؟ و (أَنَّى تُؤْفَكُونَ) (14) ! وَالْأَعْلاَمُ (15) قَائِمَةٌ،وَالْأَيَاتُ وَاضِحَةٌ، وَالْمَنَارُ (16) مَنْصُوبَةٌ، فَأَيْنَ يُتَاهُ بِكُمْ (17) ؟ وَكَيْفَ تَعْمَهُونَ (18) وَبَيْنَكُمْ عِتْرَةُ (19) نَبِيِّكُمْ؟ وَهُمْ أَزِمَّةُ الْحَقِّ، وَ أَعَلَامُ الدَيْنِ! وَأَلْسِنَةُ الصِّدْقِ! فأَنْزِلُوهُمْ بِأَحْسَنِ مَنَازِلِ القُرْآنِ، وَرِدُوهُمْ وُرُودَ الْهِيمِ

الْعِطَاشِ (20) .

أَيُّهَا النَّاسُ، خُذُوهَا عَنْ خَاتَمِ النَّبِيِّينَ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَ سَلَّمَ: «إِنَّهُ يَمُوتُ مَنْ مَاتَ مِنَّا وَلَيْسَ بِمَيِّت، وَيَبْلَى مَنْ بَلِيَ مِنَّا وَلَيْسَ بِبَال»، فَلاَ تَقُولُوا بِمَا لاَتَعْرِفُونَ، فَإنَّ أَكْثَرَ الْحَقِّ فِيَما تُنْكِرُونَ، وَاعْذِرُوا مَنْ لاَ حُجَّةَ لَكُمْ عَلَيْهِ _ وَ أَنَا هُوَ _ أَلَمْ أَعْمَلْ فِيكُمْ بِالثَّقَلِ الْأَكْبَرِ (21) ! وَأَتْرُكْ فِيكُمُ الثَّقَلَ الْأَصْغَرَ! قَدْ رَكَزْتُ فِيكُمْ رَايَةَ الْإَيمَانِ، وَوَقَفْتُكُمْ عَلَى حُدُودِ الْحَلاَلِ وَالْحَرَامِ، وَأَلْبَسْتُكُمُ الْعَافِيَةَ مِنْ عَدْلِي، وَفَرَشْتُكُمُ (22) المَعْرُوفَ مِنْ قَوْلي وَفِعْلي، وَأَرَيْتُكُمْ كَرَائِمَ الْأَخْلاَقِ مِنْ نَفْسِي؟ فَلاَ تَسْتَعْمِلُوا الرَّأْيَ فِيَما لاَ يُدْرِكُ قَعْرَهُ الْبَصَرُ، وَلاَ تَتَغَلْغَلُ إِلَيْهِ الْفِكَرُ.

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الظنّ الخاطئ

ومنها: حَتَّى يَظُنَّ الظَّانُّ أَنَّ الدُّنْيَا مَعْقُولَةٌ عَلَى بَنِي أُمَيَّةَ (23) ، تَمْنَحُهُمْ دَرَّهَا (24) ، وَتُورِدُهُمْ صَفْوَهَا، وَلاَ يُرْفَعُ عَنْ هذِهِ الْأُمَّةِ سَوْطُهَا وَلاَ سَيْفُهَا، وَكَذَبَ الظَّانُّ لِذلِكَ. بَلْ هِيَ مَجَّةٌ (25) مِنْ لَذِيذِ الْعَيْشِ يَتَطَعَّمُونَهَا بُرْهَةً، ثُمَّ يَلْفِظُونَهَا جُمْلَةً!

تاريكيها، و روشني بخش تيرگيها، كليد درهاي بسته و برطرف كننده دشواريها، و راهنماي گمراهان در بيابانهاي سرگرداني است. سخن مي گويد، خوب مي فهماند، سكوت كرده به سلامت مي گذرد، براي خدا اعمال خويش را خالص كرده آنچنان كه خدا پذيرفته است، از گنجينه هاي آيين خدا و اركان زمين است. خود را به عدالت واداشته و آغاز عدالت او آنكه هواي نفس را از دل بيرون رانده است، حق را مي شناساند و به آن عمل مي كند، كار خيري نيست مگر كه به آن قيام مي كند، و در هيچ جا گمان خيري نبرده جز آنكه به سوي آن شتافت. اختيار خود را به قرآن سپرده، و قرآن را راهبر و پيشواي خود قرار داده است، هر جا كه قرآن بار اندازد فرود آيد، و هر جا كه قرآن جاي گيرد مسكن گزيند.

وصف زشت ترين انسان (عالم نمايان) و ديگري كه او را دانشمند نامند اما از دانش بي بهره است، يك دسته از نادانيها را از جمعي نادان فرا گرفته، و مطالب گمراه كننده از گمراهان آموخته، و به هم بافته، و دامهايي از طنابهاي غرور و گفته هاي دروغين بر سر راه مردم افكنده، قرآن را بر اميال و خواسته هاي خود تطبيق مي دهد، و حق را به هوسهاي خود تفسير مي كند، مردم را از گناهان بزرگ ايمن مي سازد، و جرائم بزرگ را سبك جلوه مي دهد، ادعا مي كند از ارتكاب شبهات پرهيز دارد اما در آنها غوطه مي خورد. مي گويد: از بدعتها دورم، ولي در آنها غرق شده است، چهره ظاهر او چهره انسان، و قلبش قلب حيوان درنده است، راه هدايت را نمي شناسد كه از آن سو برود، و راه خطا و باطل را نمي داند كه از آن بپرهيرد، پس مرده اي است در ميان زندگان. شناساندن عترت پيامبر (ص) و امامان راستين (ع) مردم! كجا مي رويد؟ چرا از حق منحرف مي شويد؟ پرچمهاي حق برپاست و نشانه هاي آن آشكار است، با اينكه چراغهاي هدايت روشنگر راهند، چون گمراهان به كجا مي رويد؟ چرا سرگردانيد؟ در حالي كه عترت پيامبر شما در ميان شماست، آنها زمامداران حق و يقينند، پيشوايان دين، و زبانهاي راستي و راستگويانند، پس بايد در بهترين منازل قرآن جايشان دهيد و همانند تشنگان كه به سوي آب شتابانند، به سويشان هجوم آوريد. اي مردم اين حقيقت را از خاتم پيامبران بياموزيد كه فرمود: هر كه از ما مي ميرد، در حقيقت نمرده است و چيزي از ما كهنه نمي شود. پس آنچه نمي دانيد، نگوييد، زيرا بسياري از حقايق در اموري است كه ناآگاهانه انكار مي كنيد. ويژگيهاي امام علي (ع) مردم! عذرخواهي كنيد از كسي كه دليلي بر ضد او نداريد، و آنكس من مي باشم، مگر من در ميان شما بر اساس (ثقل اكبر) كه قرآن است عمل نكردم؟ و (ثقل اصغر) عترت پيامبر (ص) را در ميان شما باقي نگذارم؟ مگر من پرچم ايمان را در بين شما استوار نساختم؟ و از حدود و مرز حلال و حرام آگاهيتان ندادم؟ مگر پيراهن عافيت را با عدل خود به اندام شما نپوشاندم؟ و نيكيها را با اعمال و گفتار خود در ميان شما رواج ندادم؟ و ملكات اخلاق انساني را به شما نشان ندادم؟ پس وهم و گمان خود را در آنجا كه چشم دل ژرفاي آن را مشاهده نمي كند، و فكرتان توانايي تاختن در آن راه را ندارد، بكار نگيريد. برخي از همين خطبه است:

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اخبار غيبي نسبت به آينده بني اميه تا آنكه برخي از شما گمان مي برند كه دنيا به كام بني اميه شد، و همه خوبيها را افزون به آنها سپرده و آنها را از سرچشمه خود سيراب كرده، و تازيانه و شمشيرشان از سر اين امت كنار نخواهد رفت، كساني كه چنين مي انديشند در اشتباهند، زيرا سهم بني اميه تنها جرعه اي از زندگي لذت بخش است كه مدتي آن را مي مكند سپس همه آنچه را كه نوشيدند بيرون مي ريزند.

At another place it says about their life:

Reckon not those who are slain in the way of Allah to be dead; Nay! alive they are with their Lord being sustained. (3:169)

When restriction has been placed on mind and tongue even in respect of the common martyrs that they should not be called dead nor considered dead how would not those individuals whose necks were reserved for sword and palate for poison be living for all times to come.

About their bodies Amir al-mu'minin has said that by passage of time no signs of ageing or decay occur in them but they remain in the same state in which they fell as martyrs. There should be nothing strange in it because dead bodies preserved through material means still exist. When it is possible to do so through material means will it be out of the Power of the Omnipotent Creator to preserve against change and decay the bodies of those upon whom He has bestowed the sense of everlasting life? Thus about the martyrs of Badr the Holy Prophet said:

Shroud them even with their wounds and flowing blood because when they would rise on the Day of Judgement blood would be pushing out of their throats.

(2). "ath-thaqal al-akbar" implies the Qur'an and "ath-thaqal al-asghar" means Ahlu'l-bayt (the Household of the Holy Prophet) as in the Prophet's saying: "Verily I am leaving among you (the) two precious things (of high estimation and of care) " the reference is to Qur'an and Ahlu'l-bayt. There are several reasons for using this word Firstly "thaqal" means the kit of a traveller and since the kit is much in need it is protected carefully. Secondly it means a precious thing; and since this is of great importance one is bound to follow the injunctions of the Qur'an and the actions of Ahlu'l-bayt. So they have been called 'precious things'. Since Allah has made arrangements for the protection of the Qur'an and Ahlu'l-bayt till doomsday so they have been called "thaqalayn" . So the Prophet before leaving this world for the next declared them to be his valuable possessions and ordered people to preserve them. Thirdly then have been called "Thaqalayn" (precious things) in view of their purity and high value. Thus Ibn Hajar al-Haytami writes:

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The Prophet has called the Qur'an and his Descendants as "thaqalayn" (two precious things) because "thaqal" means a pure chaste and preserved thing and either of these two were really so each of them is the treasure of Divine knowledge and a source of scholarly secrets and religious commandments. For that reason the Prophet desired the people to follow them and to stick to them and to secure knowledge from them. Among them the most deserving of attachment is the Imam and Scholar of the family of the Prophet namely 'Ali ibn Abi Talib (Allah may honour his face) because of his great insight and copiousness of knowledge which we have already described. (as-Sawa'iq al-muhriqah p. 90)

Since the Prophet has with regard to apparent implication attributed the Qur'an to Allah and the descendants to himself therefore in keeping with the natural status the Qur'an has been called the bigger weight while the descendants the smaller weight. Otherwise from the point of view of being followed both are equal and from the point of view of utility in the development of character there can be no question in the status of the speaking party (the Ahlu'l-bayt) being higher than the silent one (the Qur'an).

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. 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 distresses is on themselves. Their confidence in regard to dubious matters is on their own opinions as if every one of them is the Leader (Imam) of himself. Whatever he has decided himself he considers it to have been taken through reliable sources and strong factors.

So take lesson O' creatures 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.

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. By Allah you have not been told anything that they did not know and you have not been given anything which they were deprived. 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.

اندرزهاي حكيمانه بندگان خدا، خود را بسنجيد قبل از آنكه مورد سنجش قرار گيريد، پيش از آنكه حسابتان را برسند حساب خود را برسيد، و پيش از آنكه راه گلو گرفته شود نفس راحت بكشيد، و پيش از آنكه با زور شما را به اطاعت وادارند، فرمانبردار باشيد، بدانيد همانا آن كس كه خود را ياري نكند و پنددهنده و هشداردهنده خويش نباشد، ديگري هشداردهنده و پنددهنده او نخواهد بود.

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. He is the First for whom there was no 'before' so that there could be anything before Him. He is the Last for whom there is no 'after' so that there could be anything after Him. He prevents the pupils of the eyes from seeing Him or perceiving 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).

If He gives away all that the mines of the mountains emit out or 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. (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 beseechers make miser.

Attributes of Allah as described in the Holy Qur'an

Then look on questioner be confined to those of His attributes which the Qur'an had described and seek light from the effulgence of its guidance. Leave to Allah that knowledge which Satan has prompted you to seek and which neither the Qur'an enjoins you to seek nor is there any trace of it in the actions or sayings of the Prophet and other leaders (A'immah) of guidance. This is the extreme limit of Allah's claim upon you. Know that firm in knowledge are those who refrain from opening the curtains that lie against the unknown and their acknowledgement of ignorance about the details of the hidden unknown prevents them from further probe. Allah praises them for their admission that they are unable to get knowledge not allowed to them. 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 of else you would be among the destroyed ones.

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He is Powerful such that when imagination shoots its arrows to comprehend the extremity of His power and mind making itself free of the dangers of evil thoughts tries to find Him in the depth of His realm and hearts long to grasp realities of His attributes and 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. 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 Honour enter the understanding of thinkers.

About Allah's creation

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 realise that argument has been furnished about knowing Him (so that there is no excuse against it). 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 favour 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.

(O' Allah) I stand witness that he who likens Thee 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 Thee and his heart did not secure conviction to the effect that there is no partner for Thee. It is as though he has no heard the (wrongful) followers disclaiming their false gods by sayings "By Allah we were certainly in manifest error when we equalled you with the Lord of the worlds." (Qur'an 26:97-98). They are wrong who liken Thee to their idols and dress Thee with apparel of the creatures by their imagination attribute to Thee parts of body by their own thinking and consider Thee after the creatures of various types through the working of their intelligence. I stand witness that whoever equated Thee with anything out of Thy creation took a match for Thee and whoever takes a match for Thee is an unbeliever according to what is stated in Thy unambiguous verses and indicated by the evidence of Thy clear arguments. (I also stand witness that) Thou art 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.

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A part of the same sermon

About the greatest perfection in Allah's creation

He has fixed limits for every thing He has created and made the limits firm and He has fixed its working and made the working delicate. He has fixed its direction and it does not transgress the limits of its position nor fall short of reaching the end of its aim. It did not disobey when it was commanded to move at His will; and how could it do so when all matters are governed by His will. He is the Producer of varieties 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.

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. 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.

A part of the same sermon containing description of the sky

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. He called it when it was yet (in the form of) vapour. 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.

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He commanded it to remain stationary in obedience to His commands. He made its sun the bright indication for its day and 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. Then He hung in its vastness its sky and put therein 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.

A part of the same sermon containing description of Angels

Then Allah the Glorified created for inhabiting of His skies and populating the higher strata of his realm new (variety of) creatures namely the angels. With them He filled the openings of its cavities and populated with them the vastness of it circumference. 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 effulgence of light which defies the approach of sight to it and consequently the sight stands disappointed at its limitation.

He created them in different shapes and with diverse characteristics. They have wings. They glorify the sublimity of His Honour. 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 honoured creatures who do not take precedence over Him in uttering anything and they act according to His command." (Qur'an 21: 26-27).

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He has made them the trustees of His revelation and sent them to Prophets as holders of His injunctions and prohibitions. He has immunised 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 succour and has covered their hearts with humility and peace. 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. 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.

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 upto its last end.

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 from Him not from others. They have tasted the sweetness of His knowledge and have drunk from the satiating cup of His love. 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.

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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. 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.

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. 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.

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. Rancour and mutual malice did not overpower them. Ways of wavering did not divide them. 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 honour of their Sustainer increases in their hearts.

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A part of the same sermon in description of earth and its spreading on water

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. Thus after the 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 position and superiority of the water and muzzled the intrepidity of its flow. Consequently it stopped after its stormy flow and settled down after its tumult.

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. 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 vastness between the earth and firmament and provided blowing wind for its inhabitants. Then He directed its inhabitants to spread all over its convenient places. Thereafter He did not leave alone the barren tracts of the earth 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.

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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 raining heavily. 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. 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. As a result the earth felt pleased at being decorated with its gardens and wondered at her dress of soft vegetation and the ornaments of its blossoms. 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.

On the Creation of Man and the sending of the Prophet

When He has spread out the earth and enforced His commands He chose Adam (peace be upon him) as the best in His creation and made him the first of all creation. 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 position. 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.

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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 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 our Prophet Muhammad - Allah may bless him and his descendants - and His pleas and warnings reached finality.

He ordained livelihoods (3) 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 misfortunes of destitution safety with the distresses of calamities and pleasures of enjoyment with pangs of grief. He created fixed ages and made them long or short and earlier or later and ended them up with death. He had made death capable of pulling up the ropes of ages and cutting them asunder.

He (4) 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 depths of the unknown. He also knows what can be heard only by bending the holes of the ears the summer resorts of ants and winter

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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 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 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.

And He knows whatever has been treasured by mother-of-pearls and covered under the waves of oceans 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 the feel of every movement the echo of 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 there on the earth like fruits of trees or falling leaf or the settling place of semen or the congealing of blood or clot and the developing of life and embryo.

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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.

O' my Allah! thou deservest handsome description and the highest esteem. If wish is directed towards Thee Thou art the best to be wished for. If hope is reposed in Thee Thou art the Most Honoured to be hoped from. O' my Allah! Thou hast bestowed on me such power that I do not praise any one other than Thee and I do not eulogise any one save Thee. I do not direct my praise towards others who are sources of disappointment and centres of misgivings. Thou hast kept away my tongue from the praises of human beings and eulogies of the created and the sustained. O' my Allah! every praiser has on whom he praises the right of reward and recompense. Certainly I have turned to Thee with my eye at the treasures of Thy Mercy and stores of forgiveness.

O' my Allah! here stands one who has singled Thee with Oneness that is Thy due and has not regarded any one deserving of these praises and eulogies except Thee. My want towards Thee is such that nothing except Thy generosity can cure its destitution nor provide for its need except Thy obligation and Thy generosity. So do grant us in this place Thy will and make us free from stretching hands to anyone other than Thee. "Certainly Thou art powerful over every thing. " (Qur'an 66:8).

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مِنْ خَطَرَاتِ الْوَسَاوِسِ أَنْ يَقَعَ عَلَيْهِ فِي عَمِيقَاتِ غُيُوبِ مَلَكُوتِهِ، وَتَوَلَّهَتِ الْقُلُوبُ إِلَيْهِ لِتَجْرِيَ فِي كَيْفِيَّةِ صِفَاتِهِ، وَغَمَضَتْ مَدَاخِلُ الْعُقُولِ في حَيْثُ لاَ تَبْلُغُهُ الصِّفَاتُ لِتَنَاوُلِ عِلْمَ ذَاتِهِ، رَدَعَهَا وَهِيَ تَجُوبُ مَهَاوِيَ سُدَفِ الْغُيُوبِ، مُتَخَلِّصَةً إِلَيْهِ _ سُبْحَانَهُ _ فَرَجَعَتْ إِذْ جُبِهَتْ ، مُعتَرِفَةً بِأَنَّهُ لاَ يُنَالُ بِجَوْرِ الْإِعْتِسَافِ كُنْهُ مَعْرِفَتِهِ، وَلاَ تَخْطُرُ بِبَالِ أُولِي الرَّوِيَّاتِ خَاطِرَةٌ مِنْ تَقْدِيرِ جَلاَلِ عِزَّتِهِ.

الَّذِي ابْتَدَعَ الْخَلْقَ عَلَى غَيْرِ مِثَالٍ امْتَثَلَهُ ، وَلاَ مِقْدَارٍ احْتَذَى عَلَيْهِ ، مِنْ خَالِقٍ مَعْبُودٍ كَانَ قَبْلَهُ، وَأَرَانَا مِنْ مَلَكُوتِ قُدْرَتِهِ، وَعَجَائِبِ مَا نَطَقَتْ بِهِ آثارُ حِكْمَتِهِ، وَاعْتِرَافِ الْحَاجَةِ مِنَ الْخَلْقِ إِلَى أَنْ يُقِيمَهَا بِمِسَاكِ قُوَّتِهِ، مَا دَلَّنا بِاضْطِرَارِ قِيَامِ الْحُجَّةِ لَهُ عَلَى مَعْرِفَتِهِ، وَظَهَرَتِ الْبَدَائِعُ الَّتِي أحْدَثَها آثَارُ صَنْعَتِهِ، وَأَعْلاَمُ حِكْمَتِهِ، فَصَارَ كُلُّ مَا خَلَقَ حُجَّةً لَهُ وَدَلِيلاً عَلَيْهِ، وَإِنْ كَانَ خَلْقاً صَامِتاً، فَحُجَّتُهُ بِالتَّدْبِيرِ نَاطِقَةٌ، وَدَلاَلَتُهُ عَلَى الْمُبْدِعِ قَائِمَةٌ. فَأَشْهَدُ أَنَّ مَنْ شَبَّهَكَ بِتَبَايُنِ أَعْضَاءِ خَلْقِكَ، وَتَلاَحُمِ حِقَاقِ مَفَاصِلِهِمُ الْمُحْتَجِبَةِ لِتَدْبِيرِ حِكْمَتِكَ، لَمْ يَعْقِدْ غَيْبَ ضَمِيرِهِ عَلَى مَعْرِفَتِكَ، وَلَمْ يُبَاشِرْ قَلْبَهُ الْيَقِينُ بِأَنَّهُ لاَ نِدَّ لَكَ، وَكَأَنَّهُ لَمْ يَسْمَعْ تَبَرُّؤَ التَّابِعِينَ مِنَ المَتبُوعِينَ إِذْ يَقُولُونَ: (تَاللهِ إِنْ كُنَّا لَفِي ضَلاَلٍ مُبِينٍ * إِذْ نُسَوِّيكُمْ بِرَبِّ الْعَالَمِينَ) كَذَبَ الْعَادِلُونَ بِكَ ، إِذْ شَبَّهُوكَ بِأَصْنَامِهِمْ وَنَحَلُوكَ حِلْيَةَ الْمَخْلُوقِينَ بِأَوْهَامِهمْ، وَجَزَّأُوكَ تَجْزِئَةَ الْمُجَسَّماتِ بِخَوَاطِرِهِمْ، وَقَدَّرُوكَ عَلَى الْخِلْقَةِ الُْمخْتَلِفَةِ الْقُوَى، بِقَرَائِحِ عُقُولِهِمْ. فَأَشْهَدُ أَنَّ مَنْ سَاوَاكَ بِشَيْءٍ مِنْ خَلْقِكِ فَقَدْ عَدَلَ بِكَ، وَالْعَادِلُ بِكَ كَافِرٌ بِمَا تَنَزَّلَتْ بِهِ مُحْكَمَاتُ آياتِكَ، وَنَطَقَتْ عَنْهُ شَوَاهِدُ حُجَجِ بَيِّنَاتِكَ، وَإِنَّكَ أَنْتَ اللهُ الَّذِي لَمْ تَتَنَاهَ فِي الْعُقُولِ، فَتَكُونَ في مَهَبِّ فِكْرِهَا مُكَيَّفاً ، وَلاَ فِي رَوِيَّاتِ خَوَاطِرِهَا فَتَكُونَ مَحْدُوداً مُصَرَّفاً .

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و منها : قَدَّرَ مَا خَلَقَ فَأَحْكَمَ تَقْدِيرَهُ، وَدَبَّرَهُ فَأَلْطَفَ تَدْبِيرَهُ، وَوَجَّهَهُ لِوِجْهَتِهِ فَلَمْ يَتَعَدَّ حُدُودَ مَنْزِلَتِهِ، وَلَمْ يَقْصُرْ دُونَ الْإِنْتِهَاءِ إِلى غَايَتِهِ، وَلَمْ يَسْتَصْعِبْ إِذْ أُمِرَ بِالْمُضِيِّ عَلَى إِرَادَتِهِ، وَكَيْفَ وَإِنَّمَا صَدَرَتِ الْأُمُورُ عَنْ مَشيئَتِهِ؟ الْمُنْشِىءُ أصْنَافَ الْأَشْيَاءِ بِلاَ رَوِيَّةِ فِكْرٍ آلَ إِلَيْهَا، وَلاَ قَريحَةِ غَرِيزَةٍ أَضْمَرَ عَلَيْهَا، وَلاَ تَجْرِبَة أَفَادَهَا مِنْ حَوَادِثِ الدُّهُورِ، وَلاَ شَرِيكٍ أَعَانَهُ عَلَى ابْتِدَاعِ عَجَائِبِ الْأُمُورِ، فَتَمَّ خَلْقُهُ، وَأَذْعَنَ لِطَاعَتِهِ، وَأَجَابَ إِلى دَعْوَتِهِ، لَم يَعْتَرِضْ دُونَهُ رَيْثُ الْمُبْطِىءِ ، وَلاَ أَنَاةُ الْمُتَلَكِّىءِ ، فَأَقَامَ مِنَ الْأَشْيَاءِ أَوَدَهَا ، وَنَهَجَ حُدُودَهَا، وَلاَءَمَ بِقُدْرَتِهِ بَيْنَ مُتَضَادِّهَا، وَوَصَلَ أَسْبَابَ قَرَائِنِهَا ، وَفَرَّقَهَا أَجْنَاساً مُخْتَلِفَات فِي الْحُدُودِ وَ الْأَقْدَارِ، وَالْغرَائِزِ وَالْهَيْئَاتِ، بَدَايَا خَلاَئِقَ أَحْكَمَ صُنْعَهَا، وَفَطَرَهَا عَلَى مَا أَرَادَ وَابْتَدَعَهَا!

منها في صفة السماء

وَنَظَمَ بِلاَ تَعْلِيقٍ رَهَوَاتِ فُرَجِهَا ، وَلاَحَمَ صُدُوعَ انْفِرَاجِهَا، وَوَشَّجَ بَيْنَهَا وَبَيْنَ أَزْوَاجِهَا ، وَذَلَّلَ لِلْهَابِطِينَ بِأَمْرِهِ، وَالْصَّاعِدِينَ بِأَعْمَالِ خَلْقِهِ، حُزُونَةَ مِعْرَاجِهَا، وَنَادَاهَا بَعْدَ إِذْ هِيَ دُخَانٌ مُبِينٌ، فَالْتَحَمَتْ عُرَى أَشْرَاجِهَا ، وَفَتَقَ بَعْدَ الْإِرْتِتَاقِ صَوَامِتَ أَبْوَابِهَا، وَأَقَامَ رَصَداً مِنَ الشُّهُبِ الثَّوَاقِبِ عَلَى نِقَابِهَا ، وَأَمْسَكَهَا مِنْ أَنْ تَمُورَ فِي خَرْقِ الْهَوَاءِ بِأَيْدِهِ ، وَأَمَرَهَا أَنْ تَقِفَ مُسْتَسْلِمَةً لاَِمْرِهِ، وَجَعَلَ شَمْسَهَا آيَةً مُبْصِرَةً (60) لِنَهَارِهَا، وَقَمَرَهَا آيَةً مَمْحُوَّةً مِنْ لَيْلِهَا، وَأَجْرَاهُمَا فِي مَنَاقِلِ مَجْرَاهُمَا، وَقَدَّرَ مَسِيَرهُما فِي مَدَارِجِ دَرَجِهِمَا، لُِيمَيِّزَ بَيْنَ اللَّيْلِ وَالنَّهَارِ بِهِمَا، وَلِيُعْلَمَ عَدَدُ السِّنِينَ والْحِسَابُ بِمَقَادِيرِهِمَا، ثُمَّ عَلَّقَ فِي جَوِّهَا فَلَكَهَا ، وَنَاطَ بِهَا زِينَتَهَا، مِنْ خَفِيَّاتِ دَرَارِيِّهَا، وَمَصَابِيحِ كَوَاكِبِهَا، وَرَمَى مُسْتَرِقِي السَّمْعِ بِثَوَاقِبِ شُهُبِهَا، وَأَجْرَاها عَلَى أَذْلاَلِ (66) تَسْخِيرِهَا مِنْ ثَبَاتِ ثَابِتِهَا، وَمَسِيرِ سَائِرِهَا، وهُبُوطِهَا وَصُعُودِهَا، وَنُحُوسِهَا وَسُعُودِهَا.

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ومنها في صفة الملائكة

ثُمَّ خَلَقَ سُبْحَانَهُ لِإِسْكَانِ سَمَاوَاتِهِ، وَعِمَارَةِ الصَّفِيحِ (67) الْأَعْلَى مِنْ مَلَكُوتِهِ، خَلْقاً بَدِيعاً مِنْ مَلاَئِكَتِهِ، وَمَلاََ بهِمْ فُرُوجَ فِجَاجِهَا، وَحَشَا بِهِمْ فُتُوقَ أَجْوَائِهَا (68) ، وَبَيْنَ فَجَوَاتِ تِلْكَ الْفُرُوجِ زَجَلُ (69) الْمُسَبِّحِينَ مِنْهُمْ فِي حَظَائِرِ (70) الْقُدُسِ (71) ، وَسُتُرَاتِ (72) الْحُجُبِ، وَسُرَادِقَاتِ (73) الْمَجْدِ، وَوَرَاءَ ذلِكَ الرَّجِيجِ (74) الَّذِي تَسْتَكُّ (75) مِنْهُ الْأَسْمَاعُ سُبُحَاتُ (76) نُورتَرْدَعُ الْأَبْصَارَ عَنْ بُلُوغِهَا، فَتَقِفُ خَاسِئَةً (77) عَلَى حُدُودِهَا. أَنْشَأَهُمْ عَلَى صُوَرٍ مُخْتَلِفَاتٍ، وَأَقْدَارٍ مُتَفَاوِتَاتٍ، (أُولِي أَجْنِحَةٍ) تُسَبِّحُ جَلاَلَ عِزَّتِهِ، لاَ يَنْتَحِلُونَ مَا ظَهَرَ فِي الْخَلْقِ مِنْ صُنْعِهِ، وَلاَ يَدَّعُونَ أَنَّهُمْ يَخْلُقُونَ شَيْئاً مَعَهُ مِمَّا انْفَرَدَ بِهِ، (بَلْ عِبَادٌ مُكْرَمُونَ * لاَ يَسْبِقُونَهُ بِالْقَوْلِ وَهُمْ بِأمْرِهِ يَعْمَلُونَ). جَعَلَهُمُ اللهُ فِيَما هُنَالِكَ أَهْلَ الْأَمَانَةِ عَلَى وَحْيِهِ، وَحَمَّلَهُمْ إِلى الْمُرْسَلِينَ وَدَائِعَ أَمْرِهِ وَنَهْيِهِ، وَعَصَمَهُمْ مِنْ رَيْبِ الشُّبُهَاتِ، فَمَا مِنْهُمْ زَائِغٌ عَنْ سَبِيلِ مَرْضَاتِهِ، وَأَمَدَّهُمْ بِفَوَائِدِ المَعُونَةِ، وَأَشْعَرَ قُلُوبَهُمْ تَوَاضُعَ إِخْبَاتِ (78) السَّكِينَةِ، وَفَتَحَ لَهُمْ أَبْوَاباً ذُلُلاً (79) إِلى تَمَاجِيدِهِ، وَنَصَبَ لَهُمْ مَنَاراً (80) وَاضِحَةً عَلَى أَعْلاَمِ (81) تَوْحِيدِهِ، لَمْ تُثْقِلْهُمْ مُوصِرَاتُ الْآثَامِ (82) ، وَلَمْ تَرْتَحِلْهُمْ (83) عُقَبُ (84) اللَّيَالي وَالْأَيَّامِ، وَلَمْ تَرْمِ الشُّكُوكُ بِنَوَازِعِهَا (85) عَزِيمَةَ إِيمَانِهمْ، وَلَمْ تَعْتَرِكِ الظُّنُونُ عَلَى مَعَاقِدِ (86) يَقِينِهمْ، وَلاَ قَدَحَتْ قَادِحَةُ الْإِحَنِ (87) فِيَما بَيْنَهُمْ،

وَلاَ سَلَبَتْهُمُ الْحَيْرَةُ مَا لاَقَ (88) مِنْ مَعْرِفَتِهِ بِضَمائِرِهمْ، وَسَكَنَ مِنْ عَظَمَتِهِ وَهَيْبَةِ جِلاَلَتِهِ فِي أَثْنَاءِ صُدُورِهمْ، وَلَمْ تَطْمَعْ فِيهِمُ الْوَسَاوِسُ فَتَقْتَرِعَ (89) بِرَيْنِهَا (90) عَلى فِكْرِهمْ. مِنْهُمْ مَنْ هُوَ في خَلْقِ الْغَمَامِ الدُّلَّحِ (91) ، وَفي عِظَمِ الْجِبَالِ الشُّمَّخِ، وَفي قَتْرَةِ (92) الظَّلاَمِ الْأَيْهَمِ (93) , وَمِنْهُمْ مَنْ قَدْ خَرَقَتْ أَقْدَامُهُمْ تُخُومَ الْأَرْضِ السُّفْلَى، فَهِيَ كَرَايَاتٍ بِيضٍ قَدْ نَفَذَتْ فِي مَخَارِقِ (94) الْهَوَاءِ، وَتَحْتَهَا رِيحٌ هَفَّافَةٌ (95) تَحْبِسُهَا عَلَى حَيْثُ انْتَهَتْ مِنَ الْحُدُودِ الْمُتَنَاهِيَةِ، قَدِ اسْتَفْرَغَتْهُمْ (96) أَشْغَالُ عِبَادَتِهِ، ووَصَلَتْ حَقَائِقُ الْإِيمَانِ بَيْنَهُمْ وَبَيْنَ مَعْرِفَتِهِ، وَقَطَعَهُمُ الْإِيقَانُ بِهِ إِلى الْوَلَهِ (97) إِليْهِ، وَلَمْ تُجَاوِزْ رَغَبَاتُهُمْ مَا عِنْدَهُ إِلى مَا عِنْدَ غَيْرِهِ. قَدْ ذَاقُوا حَلاَوَةَ مَعْرِفَتِهِ، وَشَرِبُوا بِالْكَأْسِ الرَّوِيَّةِ (98) مِنْ مَحَبَّتِهِ، وَتَمَكَّنَتْ مِنْ سُوَيْدَاءِ (99) قُلُوبِهمْ وَشِيجَةُ (100) خِيفَتِهِ، فَحَنَوْا بِطُولِ الطَّاعَةِ اعْتِدَالَ ظُهُورِهمْ، وَلَمْ يُنْفِدْ (101) طُولُ الرَّغْبَةِ إِلَيْهِ مَادَّةَ تَضَرُّعِهِمْ، وَلاَ أَطْلَقَ عَنْهُمْ عَظِيمُ الزُّلْفَةِ رِبَقَ (102) خُشُوعِهمْ، وَلَمْ يَتَوَلَّهُمُ الْإِعْجَابُ فَيَسْتَكْثِرُوا مَا سَلَفَ مِنْهُمْ، وَلاَ تَرَكَتْ لَهُمُ اسْتِكَانَةُ (103) الْإِجْلاَلِ نَصِيباً فِي تَعْظِيمِ حَسَنَاتِهمْ، وَلَمْ تَجْرِ

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الْفَتَرَاتُ فِيهِمْ عَلَى طُولِ دُؤُوبِهِمْ (104) ، وَلَمْ تَغِضْ (105) رَغَبَاتُهُمْ فَيُخَالِفُوا عَنْ ر َجَاءِ رَبِّهِمْ، وَلَمْ تَجِفَّ لِطُولِ الْمُنَاجَاةِ أَسَلاَتُ (106) أَلْسِنَتِهمْ، وَلاَ مَلَكَتْهُمُ الْأَشْغَالُ فَتَنْقَطِعَ بِهَمْسِ الْجُؤَارِ (107) إِلَيْهِ أَصْواتُهُمْ،

وَلَمْ تَخْتَلِفْ فِي مَقَاوِمِ (108) الطّاعَةِ مَناكِبُهُمْ، وَلَمْ يَثْنُوا إِلَى رَاحَةِ التَّقْصِيرِ فِي أَمرِهِ رِقَابَهُمْ، وَلاَ تَعْدُو (109) عَلَى عَزِيمَةِ جِدِّهِم بَلاَدَةُ الْغَفَلاَتِ، وَلاَ تَنْتَضِلُ فِي هِمَمِهِمْ خَدَائِعُ الشَّهَوَاتِ (110) . قَدِْ اتَّخَذُوا ذَا الْعَرْشِ ذَخِيرَةً لِيَومِ فَاقَتِهمْ (111) ، وَيَمَّمُوهُ (112) عِنْدَ انْقِطَاعِ الْخَلْقِ إِلى المَخْلُوقِينَ بِرَغْبَتِهمْ، لاَ يَقْطَعُونَ أَمَدَ غَايَةِ عِبَادَتِهِ، وَلاَ يَرْجِعُ بِهمُ الاِسْتِهْتَارُ (113) بِلُزُومِ طَاعَتِهِ، إِلاَّ إِلَى مَوَادَّ (114) مِنْ قُلُوبِهمْ غَيْرِ مُنْقَطِعَةٍ مِنْ رَجَائِهِ وَ مَخَافَتِهِ، لَمْ تَنْقَطِعْ أَسْبَابُ الشَّفَقَةِ (115) مِنْهُمْ، فَيَنُوا (116) في جِدِّهِمْ، وَلَمْ تَأْسِرْهُمُ الْأَطْمَاعُ فَيُؤْثِرُوا وَشِيكَ السَّعْىِ (117) عَلَى اجْتِهَادِهِمْ. ولَمْ يَسْتَعْظِمُوا مَا مَضَى مِنْ أَعْمَالِهِمْ، وَلَوِ اسْتَعْظَمُوا ذلِكَ لَنَسَخَ الرَّجَاءُ مِنْهُمْ شَفَقَاتِ وَجَلِهِمْ (118) ، وَلَمْ يَخْتَلِفُوا فِي رَبِّهِمْ بِاسْتِحْواذِ الشَّيْطَانِ عَلَيْهِمْ، وَلَمْ يُفَرِّقْهُمْ سُوءُ التَّقَاطُعِ، وَلاَتَوَلاّهُمْ غِلُّ التَّحَاسُدِ، وَلاَ تَشَعَّبَتْهُمْ مَصَارِفُ الرِّيَبِ (119) ، وَلاَ اقْتَسَمَتْهُمْ أَخْيَافُ (120) الْهِمَمِ، فَهُمْ أُسَرَاءُ إِيمَانٍ لَمْ يَفُكَّهُمْ مَنْ رِبْقَتِهِ زَيَغٌ وَلاَ عُدُولٌ وَلاَ وَنىً (121) وَلاَ فُتُورٌ، وَلَيْسَ في أَطْبَاقِ السَّمَاءِ مَوْضِعُ إِهَابٍ (122) إِلاَّ وَعَلَيْهِ مَلَكٌ سَاجِدٌ، أَوْ سَاعٍ حَافِدٌ (123) ، يَزْدَادُونَ عَلَى طُولِ الطَّاعَةِ بِرَبِّهمْ عِلْماً، وَتَزْدَادُ عِزَّةُ رَبِّهِمْ فِي قُلُوبِهِمْ عِظَماً.

ومنها في صفة الارض ودحوها على الماء

كَبَسَ (124) الْأَرْضَ عَلى مَوْرِ (125) أَمْوَاجٍ مُسْتَفْحِلَةٍ (126) ، وَلُجَجِ بِحَارٍ زَاخِرَةٍ (127) ، تَلْتَطِمُ أَوَاذِيُّ (128) أمْواجِهَا، وَتَصْطَفِقُ مُتَقَاذِفَاتُ أَثْبَاجِها (129) ، وَتَرْغُو زَبَداً كَالْفُحُولِ عِنْدَ هِيَاجِهَا، فَخَضَعَ جِمَاحُ الْمَاءِ الْمُتَلاَطِمِ لِثِقَلِ حَمْلِهَا، وَسَكَنَ هَيْجُ ارْتِمَائِهِ إِذْ وَطِئَتْهُ بِكَلْكَلِهَا (130) ، وَذَلَّ مُسْتَخْذِياً (131) إِذْ تَمعَّكَتْ (132) عَلَيْهِ بِكَوَاهِلِهَا، فَأَصْبَحَ بَعْدَ اصْطِخَابِ (133) أَمْوَاجِهِ، سَاجِياً (134) مَقْهُوراً، وَفِي حَكَمَةِ (135) الذُّلِّ مُنْقَاداً أَسِيراً، وَسَكَنَتِ الْأَرْضُ مَدْحُوَّةً (136) فِي لُجَّةِ تَيَّارِهِ، وَرَدَّتْ مِنْ نَخْوَةِ بَأْوِهِ (137) وَاعْتِلاَئِهِ، وَشُمُوخِ أَنْفِهِ وَسُمُوِّ غُلَوَائِهِ (138) ، وَكَعَمَتْهُ (139) عَلَى كِظَّةِ (140) جَرْيَتِهِ، فَهَمَدَ بَعْدَ نَزَقَاتِهِ (141) ، وَ لَبَدَ (142) بَعْدَ زَيَفَانِ (143) وَثَبَاتِهِ. فَلَمَّا سَكَنَ هَيْجُ الْمَاءِ مِنْ تَحْتِ أَكْنَافِهَا (144) ، وَحَمْلِ شَوَاهِقِ الْجِبَالِ الْبُذَّخِ (145) عَلَى أَكْتَافِهَا، فَجَّرَ يَنَابِيعَ الْعُيُونِ مِنْ عَرَانِينِ (146) أُنُوفِهَا، وَفَرَّقَهَا فِي سُهُوبِ (147) بِيدِهَا (148) وَأَخَادِيدِهَا (149) ، وَعَدَّلَ حَرَكَاتِهَا بِالرَّاسَيَاتِ مِنْ جَلاَمِيدِهَا (150) ، وَذَوَاتِ الشَّنَاخِيبِ الشُّمِّ (151) مِنْ صَيَاخِيدِهَا (152) ، فَسَكَنَتْ مِنَ الْمَيَدَانِ (153) لِرُسُوبِ الْجِبَالِ فِي قِطَعِ أَدِيمِهَا (154) ، وَتَغَلْغُلِهَا (155) مُتَسَرِّبَةً (156) في جَوْبَاتِ خَيَاشِيمِهَا (157) ، وَرُكُوبِهَا أَعْنَاقَ سُهُولِ (158) الْأَرَضِينَ وَجَرَاثِيمِهَا (159) ، وَفَسَحَ بَيْنَ الْجَوِّ وَبَيْنَهَا،

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وَأَعَدَّ الْهَوَاءَ مُتَنَسَّماً لِسَاكِنِهَا، وَأَخْرَجَ إِلَيْهَا أَهْلَهَا عَلَى تَمَامِ مَرَافِقِها (160) . ثُمَّ لَمْ يَدَعْ جُرُزَ (161) الْأَرْضِ الَّتي تَقْصُرُ مِيَاهُ الْعُيُونِ عَنْ رَوَابِيهَا (162) ، وَلاَ تَجِدُ جَدَاوِلُ الْأَنْهَارِ ذَرِيعَةً (163) إِلى بُلُوغِهَا، حَتَّى أَنْشَأَ لَهَا نَاشِئَةَ سَحَابٍ تُحْيِي مَوَاتَهَا (164) ، وَتَسْتَخْرِجُ نَبَاتَهَا. أَلَّفَ غَمَامَهَا بَعْدَ افْتِرَاقِ لُمَعِهِ (165) ، وَتَبَايُنِ قَزَعِهِ (166) . حَتَّى إِذَا تَمَخَّضَتْ (167) لُجَّةُ الْمُزْنِ فِيهِ، وَالْتَمَعَ بَرْقُهُ فَي كُفَفِهِ (168) ، وَلَمْ يَنَمْ وَمِيضُهُ (169) فِي كَنَهْوَرِ رَبَابِهِ (170) ، وَمُتَرَاكِمِ سَحَابِهِ، أَرْسَلَهُ سَحًّا (171) مُتَدَارَكاً، قَدْ أَسَفَّ هَيْدَبُهُ (172) ، تَمْرِيهِ (173) الْجَنُوبُ دِرَرَ (174) أَهَاضِيبِهِ (175) ، وَدُفَعَ شَآبِيبِهِ (176) .مَّا أَلْقَتِ السَّحابُ بَرْكَ بِوَانَيْهَا (177) ،وَبَعَاعَ (178) مَا اسْتَقَلَّتْ بِهِ مِنَ الْعِبْءِ (179) الْمَحْمُولِ عَلَيْهَا، أَخْرَجَ بِهِ مِنْ هَوَامِدِ (180) الْأَرْضِ النَّبَاتَ، وَمِنْ زُعْرِ (181) الْجِبَالِ الْأَعْشابَ،فَهِيَ تَبْهَجُ (182) بِزِينَةِ رِيَاضِهَا،وَتَزْدَهِي (183) بِمَا أُلْبِسَتْهُ مِنْ رَيْطِ (184) ، أَزَاهِيرِهَا (185) ، وَحِلْيَةِ مَا سُمِطَتْ (186) بِهِ مِنْ نَاضِرِ أَنْوَارِهَا (187) ، وَجَعَلَ ذلِكَ بَلاَغاً (188) لِلْأَنَامِ، وَرِزْقاً لِلْأَنْعَامِ، وَخَرَقَ الْفِجَاجَ فِي آفَاقِهَا، وَأَقَامَ المَنَارَ لَلسَّالِكِينَ عَلَى جَوَادِّ طُرُقِهَا. فَلَمَّا مَهَدَ أَرْضَهُ، وَأَنْفَذَ أَمْرَهُ، اخْتَارَ آدَمَ عَلَيْهِ السَّلامُ، خِيرَةً مِنْ خَلْقِهِ، وَجَعَلَهُ أَوّلَ

جِبِلَّتِهِ (189) ، وَأَسْكَنَهُ جَنَّتَهُ، وَأَرْغَدَ فِيهَا أُكُلَهُ، وَأَوْعَزَ إِلَيْهِ فِيَما نَهَاهُ عَنْهُ، وَأَعْلَمَهُ أَنَّ فِي الْإِقْدَامِ عَلَيْهِ التَّعرُّضَ لِمَعْصِيَتِهِ، وَالْمُخَاطَرَةَ بِمَنْزِلَتِهِ; فَأَقْدَمَ عَلَى مَا نَهَاهُ عَنْهُ _ مُوَافَاةً لِسَابِقِ عِلْمِهِ _ فَأَهْبَطَهُ بَعْدَ التَّوْبَةِ لِيَعْمُرَ أَرْضَهُ بِنَسْلِهِ، وَلِيُقِيمَ الْحُجَّةَ بهِ عَلَى عِبَادِهِ، ولَمْ يُخْلِهِمْ بَعْدَ أَنْ قَبَضَهُ، مِمَّا يُؤَكِّدُ عَلَيْهِمْ حُجَّةَ رُبُوبِيَّتِهَ، وَيَصِلُ بَيْنَهُمْ وَبَيْنَ مَعْرِفَتِهِ، بَلْ تَعَاهَدَهُمْ بَالْحُجَجِ عَلَى أَلْسُنِ الْخِيَرَةِ مِنْ أَنْبِيَائِهِ، وَمُتَحَمِّلِي وَدَائِعِ رِسَالاَتِهِ، قَرْناً فَقَرْناً; حَتَّى تَمَّتْ بِنَبِيِّنَا مُحَمَّد صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَ سَلَّمَ- حُجَّتُهُ، وَبَلَغَ الْمَقْطَعَ (190) عُذْرُهُ وَنُذُرُهُ، وَقَدَّرَ الْأَرْزَاقَ فَكَثَّرَهَا وَقَلَّلَهَا،وَقَسَّمَهَا عَلَى الضِّيقِ والسَّعَةِ فَعَدَلَ فِيهَا لِيَبْتَلِيَ مَنْ أَرَادَ بَمَيْسُورِهَا وَمَعْسُورِهَا، وَلِيَخْتَبِرَ بِذلِكَ الشُّكْرَ والصَّبْرَ مِنْ غَنِيِّهَا وَفَقِيرِهَا، ثُمَّ قَرَنَ بِسَعَتِهَا عَقَابِيلَ فَاقَتِهَا (191) ، وَبِسَلاَمَتِهَا طَوَارِقَ آفَاتِهَا،

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وَبِفُرَجِ (192) أَفْرَاحِهَا غُصَصَ أَتْرَاحِهَا (193) . وَخَلَقَ الْآجَالَ فَأَطَالَهَا وَقَصَّرَهَا، وَقَدَّمَهَا وَأَخَّرَهَا، وَوَصَلَ بَالْمَوْتِ أَسْبَابَهَا (194) ، وَجَعَلَهُ خَالِجاً لِأَشْطَانِهَا (195) ، وَقَاطِعاً لمَرائِر ِأَقْرَانِهَا. (196) عَالِمُ السِّرِّ مِنْ ضَمَائِرِ الْمُضْمِرِينَ، وَنَجْوَى الْمُتَخَافِتِينَ (197) ، وَخَوَاطِرِ رَجْمِ الظُّنُونِ (198) ، وَعُقَدِ عَزِيمَاتِ الْيَقِينِ (199) ، وَمَسَارِقِ إِيمَاضِ الْجُفُونِ (200) ، وَمَا ضَمِنَتْهُ أَكْنَانُ الْقُلُوبِ (201) وَغَيَابَاتُ الْغُيُوبِ (202) ، وَمَا أَصْغَتْ لاِسْتِرَاقِهِ (203) مَصَائِخُ (204) الْأَسْمَاعِ، وَمَصَائِفُ الذَّرِّ (205) ، وَمَشَاتِي (206) الْهَوَامِّ، وَرَجْعِ الْحَنِينِ (207) مِنْ الْمُولَهَاتِ (208) ،وَهَمْسِ (209) الْأَقْدَامِ، وَمُنْفَسَحِ الثَّمَرَةِ (210) مِنْ وَلاَئِجِ (211) غُلُفِ الْأَكْمَامِ (212) ، وَمُنْقَمَعِ (213) الْوُحُوشِ مِنْ غِيرَانِ (214) الْجِبَالِ وَأَوْدِيَتِهَا، وَمُخْتَبَإِ الْبَعُوضِ بَيْنَ سُوقِ (215) الْأَشْجَارِ وَأَلْحِيَتِهَا (216) ، وَمَغْرِزِ الْأَوْرَاقِ مِنَ الْأَفْنَانِ (217) ، وَمَحَطِّ الْأَمْشَاجِ (218) مِنْ مَسَارِبِ الْأَصْلاَبِ (219) ، وَنَاشِئَةِ الْغُيُومِ وَمُتَلاَحِمِهَا، وَدُرُورِ قَطْرِ السَّحَابِ في مُتَرَاكِمِهَا، وَمَا تَسْفِي (220) الْأَعَاصِيرُ (221) بِذُيُولِهَا، وَتَعْفُو (222) الْأَمْطَارُ بِسُي ُولِهَا، وَعَوْمِ بَنَاتِ الْأَرضِ فِي كُثْبَانِ (223) الرِّمَالِ، وَمُسْتَقَرِّ ذَوَاتِ الْأَجْنِحَةِ بِذُرَا (224) شَنَاخِيبِ (225) الْجِبَالِ، وَتَغْرِيدِ ذَوَاتِ الْمَنْطِقِ فِي دَيَاجِيرِ (226) الْأَوْكَارِ، وَمَا أوْعَبَتْهُ الْأَصْدَافُ (227) ، وَحَضَنَتْ (228) عَلَيْهِ أَمْوَاجُ الْبِحَارِ، وَمَا غَشِيَتْهُ سُدْفَةُ لَيْلٍ (229) ، أَوْ ذَرَّ (230) عَلَيْهِ شَارِقُ نَهَارٍ، وَمَا اعْتَقَبَتْ (231) عَلَيْهِ أَطْبَاقُ الدَّيَاجِيرِ (232) ، وَسُبُحَاتُ النُّورِ (233) ، وَأَثَرِ كُلِّ خَطْوَةٍ، وَحِسِّ كُلِّ حَرَكَةٍ، وَرَجْعِ كُلِّ كَلِمَةٍ، وَتَحْرِيكِ كُلِّ شَفَةٍ، وَمُسْتَقَرِّ كُلِّ نَسَمَةٍ، وَمِثْقَالِ كُلِّ ذَرَّةٍ، وَهَمَاهِمِ (234) كُلِّ نَفْسٍ هَامَّةٍ، وَمَا عَلَيْهَا مِنْ ثَمَرِ شَجَرَةٍ، أَوْ ساقِطِ وَرَقَةٍ، أَوْ قَرَارَةِ (235) نُطْفَةٍ، أوْ نُقَاعَةِ (236) دَمٍ وَمُضْغَةٍ، أَوْ نَاشِئَةِ خَلْقٍ وَسُلاَلَةٍ, لَمْ تَلْحَقْهُ فِي ذلِكَ كُلْفَةٌ، وَلاَ اعْتَرَضَتْهُ فِي حِفْظِ مَا ابْتَدَعَ مِنْ خَلْقِهِ عَارِضَةٌ (237) ، وَلاَ اعْتَوَرَتْهُ (238) فِي تَنْفِيذِ الْأُمُورِ وَتَدَابِيرِ الْمَخلُوقِينَ مَلاَلَةٌ وَلاَ فَتْرَةٌ، بَلْ نَفَذَهُمْ عِلْمُهُ، وَأَحْصَاهُمْ عَدَدُهُ، وَوَسِعَهُمْ عَدْلُهُ، وَغَمَرَهُمْ فَضْلُهُ، مَعَ تَقْصِيرِهِمْ عَنْ كُنْهِ مَا هُوَ أَهْلُهُ.

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دعاء

اللَّهُمَّ أَنْتَ أَهْلُ الْوَصْفِ الْجَمِيلِ، وَالتَّعْدَادِ الْكَثِيرِ، إِنْ تُؤَمَّلْ فَخَيْرُ مَأْمُولٍ، وَإِنْ تُرْجَ فَخَيْرُ مَرْجُوٍّ. اللَّهُمَّ وَقَدْ بَسَطْتَ لي فِيَما لاَ أَمْدَحُ بِهِ غَيْرَكَ، وَلاَ أُثْنِي بِهِ عَلَى أَحَد سِوَاكَ، وَلاَ أُوَجِّهُهُ إِلَى مَعَادِنِ الْخَيْبَةِ وَمَوَاضِعِ الرِّيبَةِ، وَعَدَلْتَ بِلِسَاني عَنْ مَدَائِحِ الْآدَمِيِّينَ، وَالثَّنَاءِ عَلَى الْمَرْبُوبِينَ الْمَخْلُوقِينَ. اللَّهُمَّ وَلِكُلِّ مُثْنٍ عَلَى مَنْ أَثْنَى عَلَيْهِ مَثُوبَةٌ (239) مِنْ جَزَاءٍ، أَوْ عَارِفةٌ مِنْ عَطَاءٍ; وَقَدْ رَجَوْتُكَ دَلِيلاً عَلَى ذَخَائِرِ الرَّحْمَةِ وَكُنُوزِ الْمَغْفِرَةِ. اللَّهُمَّ وَهذَا مَقَامُ مَنْ أَفْرَدَكَ بِالتَّوْحِيدِ الَّذِي هُوَ لَكَ، وَلَمْ يَرَ مُستَحِقّاً لِهذِهِ الَْمحَامِدِ وَالْمَمادِحِ غَيْرَكَ، وَبِي فَاقَةٌ إِلَيْكَ لاَ يَجْبُرُ مَسْكَنَتَهَا إِلاَّ فضْلُكَ، وَلاَ يَنْعَشُ مِنْ خَلَّتِهَا (240) إِلاَّ مَنُّكَ (241) وَجُودُكَ، فَهَبْ لَنَا فِي هذَا الْمَقَامِ رِضَاكَ، وَأَغْنِنَا عَنْ مَدِّ الْأَيْدِي إِلَى مَن سِوَاكَ، (إِنَّكَ عَلى كُلِّ شَيْءٍ قَدِيرٌ)!

معادن كوهها بيرون مي آيد، و يا آنچه از لبان پر از خنده صدفهاي دريا خارج مي شود، از نقره هاي خالص، و طلاهاي ناب، درهاي غلطان، و مرجانهاي دست چپن، همه را ببخشد، در سخاوت او كمتر اثري نخواهد گذاشت، و گستردگي نعمتهايش را پايان نخواهد داد، در پيش او آنقدر از نعمتها وجود دارد كه هر چه انسانها درخواست كنند تمامي نپذيرد، چون او بخشنده اي است كه درخواست نيازمندان چشمه جود او را نمي خشكاند، و اصرار و درخواستهاي پياپي او را به بخل ورزيدن نمي كشاند.

صفات خدا در قرآن اي پرسش كننده، درست بنگر، آنچه را كه قرآن از صفات خدا بيان مي دارد، به آن اعتماد كن، و از نور هدايتش بهره گير، و آنچه را كه شيطان تو را به دانستن آن واميدارد، كه كتاب خدا آن را بر تو واجب نكرده، و در سنت پيامبر (ص) و امامان هدايتگر (ع) نيامده، رها كن و علم آن را به خدا واگذار، كه اين نهايت حق پروردگار بر تو است. بدان، آنها كه در علم دين استوارند، خدا آنها را از فرو رفتن در آنچه كه بر آنها پوشيده است و تفسير آن را نمي دانند، و از فرو رفتن در اسرار نهان بي نياز ساخته است، و آنان را از اين رو كه به عجز و ناتواني خود در برابر غيب و آنچه كه تفسير آن را نمي دانند اعتراف مي كنند، ستايش فرمود، و ترك ژرف نگري آنان در آنچه كه خدا بر آنان واجب نساخته را راسخ بودن در علم شناسانده است. پس به همين مقدار بسنده كن! و خدا را با ميزان عقل خود ارزيابي مكن، تا از تباه شدگان نباشي.

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اوست خداي توانايي كه اگر وهم و خيال انسانها بخواهد براي درك اندازه قدرتش تلاش كند، و افكار بلند و دور از وسوسه هاي دانشمندان، بخواهد ژرفاي غيب ملكوتش را درنوردد، و قلبهاي سراسر عشق مشتاقان، براي درك كيفيت صفات او كوشش نمايد، و عقلها با تلاش وصف ناپذير از راههاي بسيار ظريف و باريك بخواهند ذات او را درك كنند، دست قدرت بر سينه همه نواخته باز گرداند، در حالي كه در تاريكيهاي غيب براي رهايي خود به خداي سبحان پناه مي برند، و با نااميدي، و اعتراف به عجز از معرفت ذات خدا، باز مي گردند، كه با فكر و عقل نارساي بشري نمي توان او را درك كرد، و اندازه جلال و عزت او در قلب انديشمندان راه نمي يابد. خدايي كه پديدها را از هيچ آفريد، نمونه اي در آفرينش نداشت تا از آن استفاده كند، و يا نقشه اي از آفريننده اي پيش از خود، كه از آن در آفريدن موجودات بهره گيرد و نمونه هاي فراوان از ملكوت قدرت خويش، و شگفتيهاي آثار رحمت خود، كه همه با زبان گويا به وجود پروردگار گواهي مي دهند، به ما نشان داده كه بي اختيار به معرفت و شناخت خود دعوت مي فرمايد. در آنچه آفريده آثار صنعت و نشانه هاي حكمت او پديدار است، كه هر يك از پديده ها حجت و

برهاني بر وجود او مي باشند. گرچه برخي مخلوقات، به ظاهر ساكت ولي بر تدبير خداوندي گويا، و نشانه هاي روشني بر قدرت و حكمت اويند!

خداوندا! گواهي مي دهم، آن كس كه تو را به اعضاي گوناگون پديده ها و مفاصل به هم پيوسته كه به فرمان حكيمانه تو در لابلاي عضلات پديد آمده، تشبيه مي كند، هرگز در ژرفاي ضمير خود تو را نشناخته، و قلب او با يقين انس نگرفته است، و نمي داند كه هرگز براي تو همانندي نيست و گويا بيزاري پيروان گمراه از رهبران فاسد خود را نشنيده اند كه مي گويند: (به خدا سوگند ما در گمراهي آشكار بوديم كه شما را با خداي جهانيان مساوي پنداشتيم) دروغ گفتند مشركان كه تو را بابتهاي خود همانند پنداشتند، و با وهم و خيال خود گفتند، پيكري چون بتهاي ما دارد، و با پندار نادرست تو را تجزيه كرده، و با اعضا گوناگون مخلوقات تشبيه نمودند خدايا! گواهي مي دهم آنان كه تو را با چيزي از آفريده هاي تو مساوي شمارند از تو روي برتافته، و آنكه از تو روي گردان شود بر اساس آيات محكم قرآن، و شهادت براهين روشن تو، كافر است. تو همان خداي نامحدود هستي كه در انديشه ها نگنجي تا چگونگي ذات تو را درك نمايند، و در خيال و وهم نيايي تا تو را محدود و داراي حالات گوناگون پندارند.

p: 46

وصف پروردگار در آفرينش موجودات گوناگون آنچه را آفريد با اندازه گيري دقيقي استوار نمود، و با لطف و مهرباني نظمشان داد، و به خوبي تدبير كرد، هر پديده را براي همان جهت كه آفريده شد به حركت درآورد، چنانكه نه از حد و مرز خويش تجاوز كند و نه در رسيدن به مراحل رشد خود كوتاهي نمايد، و اين حركت حساب شده را بدون دشواري به سامان رساند تا بر اساس اراده الهي زندگي كند، پس چگونه ممكن است سرپيچي كند؟ در حالي كه همه موجودات از اراده خدا سرچشمه مي گيرد، خدايي كه پديدآورنده موجودات گوناگون است، بدون احتياج به انديشه و فكري كه به آن روي آورد، يا غريزه اي كه در درون پنهان داشته باشد. او بدون تجربه از حوادث گذشته، و بدون شريكي كه در ايجاد امور شگفت انگيز ياريش كند، موجودات را آفريد، پس آفرينش آن كامل گشت و به عبادت و اطاعت پروردگارش پرداخت دعوت او را پذيرفت و در برابر فرمان الهي سستي و درنگ نكرد و در اجراي فرمان الهي توقف نپذيرفت پس كجيهاي هر چيزي را راست، و مرزهاي هر يك را روشن ساخت، و با قدرت خداوندي بين اشياء متضاد هماهنگي ايجاد كرد، و وسايل ارتباط آنان را فراهم ساخت، و موجودات را از نظر حدود، اندازه، و غرائز، و شكلها، و قالبها، و هيئتهاي گوناگون، تقسيم و استوار فرمود، و با حكمت و تدبير خويش هر يكي را به سرشتي كه خود خواست درآورد.

چگونگي آفرينش آسمانها فضاي باز و پستي و بلندي و فاصله هاي وسيع آسمانها را بدون اينكه به چيزي تكيه كند، نظام بخشيد، و شكافهاي آن را به هم آورد، و هر يك را با آنچه كه تناسب داشت و جفت بود پيوند داد، و دشواري فرود آمدن و برخاستن را آسان كرد، بر فرشتگاني كه فرمان او را به خلق رسانند يا اعمال بندگان را بالا برند. در حالي كه آسمان به صورت دود و بخار بود به آن فرمان داد، پس رابطه هاي آن را برقرار ساخت، سپس آنها را از هم جدا نمود و بين آنها فاصله انداخت، و بر هر راهي و شكافي از آسمان، نگهباني از شهابهاي روشن گماشت، و با دست قدرت آنها را از حركت ناموزون در فضا نگهداشت، و دستور فرمود تا برابر فرمانش تسليم باشند و آفتاب را نشانه روشني بخش روز، و ماه را، با نوري كمرنگ براي تاريكي شبها قرار داد، و آن دو را در مسير حركت خويش به حركت درآورد، و حركت آن دو را دقيق اندازه گيري نمود تا در درجات تعيين شده حركت كنند كه بين شب و روز تفاوت باشد، و قابل تشخيص شود، و با رفت و آمد آنها شماره سالها، و اندازه گيري زمان ممكن باشد، پس در فضاي هر آسمان فلك آن را آفريد، و زينتي از گوهرهاي تابنده و ستارگان درخشنده بياراست، و آنان

p: 47

را كه خواستند اسرار آسمانها را دزدانه دريابند، با شهابهاي سوزان تيرباران كرد، و تمامي ستارگان از ثابت و استوار، و گردنده و بي قرار، فرودآينده و بالارونده، و نگران كننده و شادي آفرين را، تسليم اوامر خود فرمود.

ويژگيهاي فرشتگان سپس، خداوند سبحان براي سكونت بخشيدن در آسمانها، و آباد ساختن بالاترين قسمت از ملكوت خويش، فرشتگاني شگفت آفريد، و تمام شكافها و راههاي گشاده آسمانها را با فرشتگان پر كرد، و فاصله جو آسمان را از آنها گستراند، كه هم اكنون صداي تسبيح آنها فضاي آسمانها را پر كرده، در بارگاه قدس، درون پرده هاي حجاب، صحنه هاي مجد و عظمت پروردگار، طنين انداز است در ماوراي آنها زلزله هايي است كه گوشها را كر مي كند و شعاعهاي خيره كننده نور، كه چشمها را از ديدن باز مي دارد، و ناچار خيره بر جاي خويش مي ماند. خدا فرشتگاني را در صورتهاي مختلف و اندازه هاي گوناگون آفريد، و بال و پرهايي براي آنها قرار داد، آنها كه همواره در تسبيح جلال و عزت پروردگار بسر مي برند. و چيزي از شگفتيهاي آفرينش پديده ها را به خود نسبت نمي دهند و در آنچه از آفرينش پديده ها كه خاص خداست، ادعايي ندارند. (بلكه بندگاني بزرگوارند، كه در سخن گفتن از او پيشي نمي گيرند و به فرمان الهي عمل مي كنند) خدا فرشتگان را امين وحي خود قرار داده، و براي رساندن پيمان امر و نهي خود به پيامبران، از آنها استفاده كرد، و روانه زمين نمود، آنها را از ترديد شبهات

مصونيت بخشيد، كه هيچكدام از فرشتگان از راه رضاي حق منحرف نمي گردند. آنها را از ياري خويش بهرمند ساخت، و دلهايشان را در پوششي از تواضع و فروتني و خشوع و آرامش درآورد، درهاي آسمان را بر رويشان گشود تا خدا را به بزرگي بستايند، و براي آنها نشانه هاي روشن قرار داد تا به توحيد او بال گشايند سنگينيهاي گناهان هرگز آنها را در انجام وظيفه دلسرد نساخت، و گذشت شب و روز آنها را به سوي مرگ سوق نداد، تيرهاي شك و ترديد خلل در ايمانشان ايجاد نكرد، و شك و گمان در پايگاه يقين آنها راه نيافت، و آتش كينه در دلهايشان شعله ور نگرديد، حيرت و سرگرداني آنها را از ايماني كه دارند و آنچه از هيبت و جلال خداوندي كه در دل نهادند جدا نساخت، وسوسه ها در آنها راه نيافته، تا شك و ترديد بر آنها تسلط يابد. اقسام فرشتگان گروهي از فرشتگان در آفرينش ابرهاي پرآب، و در آفرينش كوههاي عظيم و سربلند، و خلقت ظلمت و تاريكيها نقش دارند، و گروهي ديگر، قدمهايشان تا ژرفاي زمين پايين رفته، و چونان پرچمهاي سفيدي دل فضا را شكافته اند، و در زير آن بادهايي است كه به نرمي حركت كرده و در مرزهاي مشخصي نگاهش مي دارد. صفات والاي فرشتگان اشتغال به عبادت پروردگار،

p: 48

فرشتگان را از ديگر كارها باز داشته، و حقيقت ايمان ميان آنها و معرفت حق، پيوند لازم ايجاد كرد، نعمت يقين آنها را شيداي حق گردانيد كه به غير خدا هيچ علاقه اي ندارند، شيريني معرفت خدا را چشيده و از جام محبت پروردگار سيراب شدند، ترس و خوف الهي در ژرفاي جان فرشتگان راه يافته، و از فراواني عبادت قامتشان خميده و شوق و رغبت فراوان، از زاري و گريه شان نكاسته است. مقام والاي فرشتگان، از خشوع و فروتني آنان كم نكرد، و غرور و خودبيني دامنگيرشان نگرديد، تا اعمال نيكوي گذشته را شماره كنند، و سهمي از بزرگي و بزرگواري براي خود تصور نمايند. گذشت زمان آنان را از انجام وظائف پياپي نرنجانده و از شوق و رغبتشان نكاسته تا از پروردگار خويش نااميد گردند، از مناجاتهاي طولاني، خسته نشده، و اشتغال به غير خدا آنها را تحت تسلط خود درنياورده است، و از فرياد استغاثه و زاري آنها فروكش نكرده و در مقام عبادت و نيايش دوش بدوش هم همواره ايستاده اند، راحت طلبي آنها را به كوتاهي در انجام دستوراتش وادار نساخته، و كودني و غفلت و فراموشي بر تلاش و كوشش و عزم راسخ فرشتگان راه نمي يابد، و فريبهاي شهوت، همتهاي بلندشان را تيرباران نمي كند. فرشتگان، ايمان به خداي صاحب عرش را ذخيره روز بينواي خود قرار داده و آن هنگام كه خلق به غير خدا را پايان نمي دهند، و شوق و علاقه خود را از انجام اوامر الهي و اطاعت پروردگار سست نمي كنند، آنچه آنان را شيفته طاعت خدا كرده بذر محبت است كه در دل مي پرورانند، و هيچگاه دل از بيم و اميد او برنمي دارند، عوامل ترس آنها را از مسئوليت باز نمي دارد تا در انجام وظيفه سستي ورزند، طمعها به آنان شبيخون نزده تا تلاش دنيا را بر كار آخرت مقدم دارند، اعمال گذشته خود را بزرگ نمي شمارند، و اگر بزرگ بشمارند اميدوارند، و اميد بيش از حد نمي گذارد تا از پروردگار ترسي در دل داشته باشند.

p: 49

پاك بودن فرشتگان از رذايل اخلاقي فرشتگان درباره پروردگار خويش به جهت وسوسه هاي شيطاني اختلاف نكرده اند، و برخوردهاي بد با هم نداشته و راه جدايي نگيرند، كينه ها و حسادتها در دلشان راه نداشته و عوامل شك و ترديد و خواهشهاي نفساني، آنها را از هم جدا نساخته، و افكار گوناگون آنان را به تفرقه نكشانده است. فرشتگان بندگان ايمانند، و طوق بندگي به گردن افكنده و هيچگاه با شك و ترديد و سستي، آن را بر زمين نمي گذارند، در تمام آسمانها جاي پوستين خالي نمي توان يافت مگر آنكه فرشته اي به سجده افتاده، يا در كار و تلاش است، طاعت فراوان آنها بر يقين و معرفتشان نسبت به پروردگار مي افزايد، و عزت خداوند عظمت او را در قلبشان بيشتر مي نمايد. چگونگي آفرينش زمين زمين را بر موجهاي پرخروش، و درياهاي مواج فرو نشاند، موجهايي كه بالاي آن به هم مي خورد و در تلاطمي سخت هر يك، ديگري را واپس مي زد، چونان شتران نر مست، فريادكنان و كف بر لب، به هر سوي روان بود سپس قسمتهاي سركش آب از سنگيني زمين فرو نشست و هيجان آنها بر اثر تماس با سينه زمين آرام گرفت. زيرا زمين با پشت بر آن مي غلطيد و آنهمه سر و صداي امواج ساكن و آرام شده، چون اسب افسارشده رام گرديد. خشكيهاي زمين در دل امواج، گسترده، و آب را از كبر و غرور و سركشي و خروش باز داشت، و از شدت حركتش كاسته شد، و بعد از آنهمه حركتهاي تند ساكت شد،

و پس از آنهمه خروش و سركشي متكبرانه به جاي خويش ايستاد پس هنگامي كه هيجان آب در اطراف زمين فرو نشست و كوههاي سخت و مرتفع را بر دوش خود حمل نمود، چشمه هاي آب از فراز كوهها بيرون آورد و آبها را در شكاف بيابانها و زمينهاي هموار روان كرد، و حركت زمين را با صخره هاي عظيم و قله كوههاي بلند نظم داد، و زمين به جهت نفوذ كوهها در سطح آن، و فرو رفتن ريشه كوهها در شكافهاي آن و سوار شدن بر پشت دشتها و صحراها، از لرزش و اضطراب باز ايستاد. نقش پديده هاي جوي در زمين و بين زمين و جو فاصله افكند، و وزش بادها را براي ساكنان آن آماده ساخت، تمام نيازمنديها و وسائل زندگي را براي اهل زمين استخراج و مهيا فرمود، سپس هيچ جا از بلنديهاي زمين را كه آب چشمه ها و جدول نهرها به آن راه ندارد وانگذاشت، بلكه ابرهايي را آفريد تا قسمتهاي مرده آن احيا شود، و گياهان رنگارنگ برويند. قطعات بزرگ و پراكنده ابرها را به هم پيوست تا سخت به حركت درآمدند، و با به هم خوردن ابرها، برقها درخشيدن گرفت، اما از درخشندگي ابرهاي سفيد كوه پيكر، و متراكم چيزي كاسته نشد ابرها را پي در پي فرستاد تا زمين را احاطه كردند، و بادها شير باران را از ابرها دوشيدند، و بشدت به زمين فرو ريختند، ابرها پايين آمده سينه بر زمين ساييدند، و آنچه بر پشت داشتند فرو ريختند كه در بخشهاي بي گياه زمين انواع گياهان روييدن گرفت، و در دامن كوهها، سبزه ها پديد آمد. زيباييهاي زمين پس زمين به وسيله باغهاي زيبا، همگان را به سرور و شادي دعوت كرده، و با لباس نازك گلبرگها كه بر خود پوشيد، هر بيننده اي را به شگفتي وامي دارد. با زينت و زيوري كه از گلوبند گلهاي گوناگون، خود را آراسته، هر بيننده اي را به وجد مي آورد، كه فرآورده هاي نباتي را، توشه و غذاي انسان، و روزي حيوانات قرار داده است، در گوشه و كنار آن دره هاي عميق آفريد، و راهها و نشانه ها براي آنان كه بخواهند از جاده هاي وسيع آن عبور كنند، تعيين كرد.

p: 50

داستان زندگي آغازين آدم (ع) و اعزام پيامبران (ص) هنگامي كه خدا زمين را آماده زندگي انسان ساخت و فرمان خود را صادر فرمود، آدم (ع) را از ميان مخلوقاتش برگزيد، و او را نخستين و برترين مخلوق خود در زمين قرار داد، ابتدا آدم را در بهشت جاي داده و خوراكيهاي گوارا بدو بخشيد، و از آنچه كه او را منع كرد پرهيز داد، و آگاهش ساخت كه اقدام بر آن نافرماني بوده و مقام و ارزش او را به خطر خواهد افكند. اما آدم (ع) از آنچه نهي شد، اقدام كرد و علم خداوند درباره او تحقق يافت، تا آنكه پس از توبه، او را از بهشت به سوي زمين فرستاد، تا با نسل خود زمين را آباد كند، و بدين وسيله حجت را بر بندگان تمام كرد، و پس از وفات آدم (ع) زمين را از حجت خالي نگذاشت و ميان فرزندان آدم (ع) و خود، پيوند شناسايي برقرار فرمود، و قرن به قرن، حجتها و دليلها را بر زبان پيامبران آسماني برگزيده و حاملان رسالت خويش جاري ساخت، تا اينكه سلسله انبيا توسط پيامبر اسلام، حضرت محمد (ص) به اتمام رسيد و بيان احكام و انذار و بشارت الهي به سرمنزل نهايي راه يافت. آفرينش امكانات زندگي روزي انسانها را اندازه گيري و مقدر فرمود، گاهي كم و زماني زياد، و به تنگي

و وسعت، به گونه اي عادلانه تقسيم كرد تا هر كس را كه بخواهد با تنگي روزي يا وسعت آن بيازمايد، و با شكر و صبر، غني و فقير را مورد آزمايش قرار دهد. سپس روزي گسترده را با فقر و بيچارگي درآميخت، و تندرستي را با حوادث دردناك پيوند داد، دوران شادي و سرور را با غصه و اندوه نزديك ساخت، اجل و سرآمد زندگي را مشخص كرد، آن را گاهي طولاني و زماني كوتاه قرار داد، مقدم يا موخر داشت، و براي مرگ، اسباب و وسائلي فراهم ساخت، و با مرگ، رشته هاي زندگي را در هم پيچيد و پيوندهاي خويشاوندي را از هم گسست تا آزمايش گردند.

p: 51

تعريف علم خداوند خداوند از اسرار پنهاني مردم، و از نجواي آنان كه آهسته سخن مي گويند، و از آنچه كه در فكرها به واسطه گمان خطور مي كند، و تصميمهايي كه به يقين مي پيوندد، و از نگاههاي رمزي چشم كه از لابلاي پلكها خارج مي گردد، آگاه است، خدا از آنچه در مخفي گاههاي دلها قرار دارد، و از اموري كه پشت پرده غيب پنهان است، و آنچه را كه پرده هاي گوش مخفيانه مي شنود، و از اندرون لانه هاي تابستاني مورچگان، و خانه هاي زمستاني حشرات، از آهنگ اندوهبار زنان غمديده و صداي آهسته قدمها، آگاهي دارد. خداي سبحان! از جايگاه پرورش ميوه در درون پرده هاي شكوفه ها، و از مخفيگاه غارهاي حيوانات وحشي در دل كوهها، و اعماق دره ها، از نهانگاه پشه ها بين ساقه ها و پوست درختان، از محل پيوستگي برگها به شاخسارها، و از جايگاه به هم آميخته شدن نطفه ها در پشت پدران، آگاه است. خدا از آنچه پرده ابر را به وجود مي آورد و به هم مي پيوندد، و از قطرات باراني كه از ابرهاي متراكم مي بارند، و از آنچه كه گردبادها از روي زمين برمي دارند، و بارانها با سيلاب آن را فرو مي نشانند و نابود مي كنند، از ريشه گياهان زمين كه ميان انبوه شن و ماسه پنهان شده است

، از لانه پرندگاني كه در قله بلند كوهها جاي گرفتند، و از نغمه هاي مرغان در آشيانه هاي تاريك، از لولوهايي كه در دل صدفها پنهان است، و امواج درياهايي كه آنها را در دامن خويش پروراندند آگاهي دارد. خدا از آنچه كه تاريكي شب آن را فرا گرفته، و يا نور خورشيد بر آن تافته، و آنچه تاريكيها و امواج نور، پياپي آن را در بر مي گيرد، از اثر هر قدمي، از احساس هر حركتي، و آهنگ هر سختي، و جنبش هر لبي، و مكان هر موجود زنده اي، و وزن هر ذره اي، و ناله هر صاحب اندوهي اطلاع دارد خدا هر آنچه از ميوه شاخسار درختان، و برگهايي كه روي زمين ريخته، و از قرارگاه نطفه و بسته شدن خون و جنين كه به شكل پاره اي گوشت است، و پرورش دهنده انسان و نطفه آگاهي دارد. و براي اين همه آگاهي، هيچ گونه زحمت و دشواري براي او وجود ندارد، و براي نگهداري اين همه از مخلوقات رنگارنگ كه پديد آورده دچار نگراني نمي شود، و در تدبير امور مخلوقات، سستي و ملالي در او راه نمي يابد، بلكه علم پروردگار در آنها نفوذ يافته، و همه آنها را شماره كرده است، و عدالتش همه را در بر گرفته و با كوتاهي كردن مخلوقات در ستايش او، باز فضل و كرمش تداوم يافته است.

p: 52

نيايش اميرالمومنين (ع) خدايا! تويي سزاوار ستايشهاي نيكو، و بسيار و بي شمار تو را ستودن، اگر تو را آرزو كنند پس بهترين آرزويي، و اگر به تو اميد بندند پس بهترين اميدي. خدايا! درهاي نعمت بر من گشودي كه زبان به مدح غير تو نگشايم، و بر اين نعمتها غير از تو را ستايش نكنم، و زبان را در مدح آنان كه آرزوها را قطع مي كنند و مورد اعتماد نيستند باز نخواهم كرد، خداوندا! هر ثناگويي از سوي ستايش شده پاداشي دارد، به تو اميدوارم كه مرا به سوي ذخائر رحمت و گنجهاي آمرزش آشنا كردي. خدايا! اين بنده توست كه تو را يگانه مي خواند، و توحيد و يگانگي تو را سزاست، و جز تو كسي را سزاوار اين ستايشها نمي داند خدايا! مرا به درگاه تو نيازي است كه جز فضل تو جبران نكند، و آن نيازمندي را جز عطا و بخشش تو به توانگري مبدل نگرداند، پس در اين مقام رضاي خود را به ما عطا فرما، و دست نياز ما را از دامن غير خود كوتاه گردان كه (تو بر هر چيزي توانايي).

No creature is there crawling on the earth but its provision rests on Allah...(Qur'an 11:6)

But His being guarantor means that He has provided ways for everyone to live and earn livelihood and has allowed every one equal shares in forests mountains rivers mines and in the vast earth and has given everyone the right to make use of them. His bounties are not confined to any single person nor is the door of His sustenance closed to any one. Thus Allah says:

All We do aid these and (also) those out of the bounty of thy Lord; and the bounty of thy Lord is not confined. (Qur'an 17:20)

If some one does not secure these things through languor or ease and sits effortless it is not possible that livelihood would reach his door. Allah has laid the table with multifarious feeds but to get them it is necessary to extend the hand. He has deposited pearls in the bottom of the sea but it requires diving to get them out. He has filled the mountains with rubies and precious stones but they cannot be had without digging the stones. The earth contains treasures of growth but benefit cannot be drawn from them without sowing of seed. Heaps of edibles lie scattered on all four sides of the earth but they cannot be collected without the trouble of travelling. Thus Allah says:

... Traverse ye then its broad sides and eat ye of His provision . . .(Qur'an 67:15)

p: 54

Allah's providing livelihood does not mean that no effort is needed in searching livelihood or no going out of the house is required for it and that livelihood should itself finds its way to the seeker. The meaning of His being the provider of livelihood is that He has given earth the property of growing He has sent rain from clouds for germination created fruits vegetables and grains. All this is from Allah but securing them is connected with human effort. Whoever will strive will reap the benefits of his efforts and whoever abstains from strife would face the consequences of his idleness and laziness. Accordingly Allah says:

And that man shall have nothing but what he striveth for. (Qur'an 53:39)

The order of universe hinges on the maxim "Sow and reap." It is wrong to expect germination without sowing to hope for results without effort. Limbs and faculties have been given solely to be kept active. Thus Allah addresses Mary and says:

And shake towards thee the trunk of the palm-tree it will drop on thee dates fresh (and) ripe. Then eat and drink and refresh the eye... (Qur'an 19:25-26)

Allah provided the means for Mary's livelihood. He did not however pluck the dates from the tree and put them in her lap. This was because so far as production of food goes it is His concern. So he made the tree green put fruits on it and ripened the fruits. But when the stage arrived for plucking them He did not intervene. He just recalled to Mary her job namely that she should now move her hand and get her food.

p: 55

Again if His providing the livelihood means that whatever is given is given by Him and whatever is received from Him then whatever a man would earn and eat and in whatever manner he would obtain it would be permissible for him whether he obtains it by theft bribery oppression or violence because it would mean Allah's act and the food would be that given by Him wherein he would have no free will and where anything is out of the limits of free action there is no question of permissible or forbidden for it nor is there any liability to account for it. But when it is not actually so and there is the question of permissible and forbidden then it should have bearing on human actions so that it could be questioned whether is was secured in lawful or unlawful manner. Of course where He has not bestowed the power of seeking the livelihood there He has taken upon Himself the responsibility to provide the livelihood. Consequently He has managed for the feeding of the embryo in the mother's womb and it reaches him there according to its needs and requirements. But when this very young life enters the wide world and picks up energy to move its limbs then it can't get its food from the source without moving his lips (for sucking).

(3). In the management of the affairs of this world Allah has connected the sequence with the cause of human acts as a result of which the power of action in man does not remain idle in the same way He had made these actions dependent on His own will so man should not rely on his own power of action and forget the Creator. This is the issue of the will between two wills in the controversy of "free will or compulsion". Just as in the entire Universe nature's universal and sovereign law is in force in the same way the production and distribution of food also is provided in a set manner under the dual force of Divine ordainment and human effort. And this is somewhere less and somewhere more depending on the proportion of human effort and the aim of Divine ordainment. Since He is the Creator of the means of livelihood and the powers of seeking food have also been bestowed by Him the paucity or plenty of livelihood has been attributed to Him because He has fixed different and separate measures for livelihood keeping in view the difference in efforts and actions and the good of the creatures. Somewhere there is poverty and somewhere affluence somewhere distress and somewhere comfort and some one is enjoying pleasure while some one else is suffering the hardships of want.

p: 56

Qur'an says:

...amplifieth He their sustenance unto whomsoever He willeth and straiteneth; Verily He knoweth all things. (Qur'an 42:12)

In sermon 23 Amir al-mu'minin has referred to this matter and said:

The Divine command descends from the sky towards the earth with whatever is ordained for every one whether less or more just like rain drops.

So just as there is a fixed process and manner for the benevolence of rain namely that vapours rise from the sea with the store of water spread over in the sky in the shape of dark clouds and then ooze the water by drops till they form themselves in regular lines. They irrigate plains as well as high lands thoroughly and proceed onwards to collect in the low areas so that the thirsty may drink it animals may use it and dry lands may be watered from it. In the same way Allah has provided all the means of livelihood but His bounty follows a particular mode in which there is never a jot of deviation. Thus Allah says:

And there is not a thing but with Us are its treasures and We do not send it down but in a known measure. (Qur'an 15:21)

If man's greed and avarice exceeds its bounds then just as excess of rain ruins crops instead of growing and bringing them up so the abundance of the article of livelihood and necessaries of life would make man oblivious of Allah and rouse him to revolt and unruliness. Consequently Allah says:

p: 57

And should Allah amplify the sustenance unto his servants they would certainly rebel in the earth but He sendeth it down by measure as he willeth; Verily of His servants He is All-aware All-seeing. (Qur'an 42:27)

If He lessens the food then just as stoppage of rain makes the land arid and kills the animals in the same way by closure of the means of livelihood human society would be destroyed and so there would remain no means of living and livelihood. Allah accordingly says:

Or who is that who can provide you with sustenance should He withhold His sustenance?...(Qur'an 67:21)

Consequently Allah the Wise the Omniscient has put the organisation for livelihood on moderate and proportionate lines and in order to emphasise the importance of livelihood and sustenance and to keep them correlated with each other has introduced differences in the distribution of livelihood. Sometimes this difference and unequal distribution owes itself to the difference of human effort and sometimes it is the consequence of overall arrangement of the affairs of the Universe and Divine acts of wisdom and objectives. This is because if by poverty and want He has tested the poor in endurance and patience in affluence and wealth there is severe test of the rich by way of thanks-giving and gratifying the rights of others namely whether the rich person gratifies the claims of the poor and the distressed and whether he takes care of the destitute or not. Again where there is wealth there would also be dangers of all sorts. Sometimes there would be danger to the wealth and property and sometimes fear of poverty and want.

p: 58

Consequently there would be many persons who would be more satisfied and happy for lack of wealth. For them this destitution and want would be far better than the wealth which might snatch away their comfort and peace. Moreover sometimes this very wealth which one holds dearer than life becomes the cause of loss of one's life. Further it has also been seen that so long as wealth was lacking character was above reproach life was unblemished but the moment property and wealth changed into plenty the conduct worsened character became faulty and there appeared the vice of drink crowd of beauties and gathering of singing and music. In such a case the absence of wealth was a blessing. However being ignorant of Allah's objectives man cries out and being affected by transitory distress begins complaining but does not realise from how many vices which could have accrued owing to wealth he has remained aloof. Therefore if wealth produces conveniences poverty serves as a guard for the character.

(4). The eloquence with which Amir al-mu'minin has thrown light on Allah's attributes of knowledge and the sublime words in which he has pictured the all-engrossing quality of His knowledge cannot but impress the mind of the most die-hard opponent. Thus Ibn Abi'l-Hadid has written:

If Aristotle who believed that Allah is only aware of the universe and not of its particulars had heard this speech his heart too would have inclined his hair would have stood on end and his thinking would have undergone a dramatic change. Do you not see the brightness force vehemence sublimity glory seriousness and ripeness of this speech? Besides these qualities there is sweetness colourfulness delicacy and smoothness in it. I have not found any utterance similar to it. Of course if there is any utterance matching it that can be the word of Allah only. And there is no wonder in it because he is an off-shoot of the same tree (of the Prophet Ibrahim who set up the Unity of Allah) a distributory of the same river and a reflection of the same light. (Sharh Nahj al-balaghah vol.7 pp. 23-24)

p: 59

Those who regard Allah to possess only over-all knowledge argue that since details undergo changes to believe Him to have knowledge of the changing details would necessitate changes in His knowledge but since knowledge is the same as His Being His Being would have to be regarded as the object of change the result of which would be that He would have to be taken as having come into existence. In this way He would lose the attribute of being from ever. This is a very deceptive fallacy because changes in the object of knowledge can lead to changes in the knower only when it is assumed that the knower does not already possess knowledge of these changes. But since all the forms of change and alteration are crystal clear before Him there is no reason that with the changes in the objects of knowledge He too should be regarded changeable although really this change is confined to the object of knowledge and does not affect knowledge in itself.

People thronged on Amir al-mu'minin and said "We want to swear allegiance to you and you see what troubles are befalling Islam and how we are being tried about the near ones of the Prophet."

But Amir al-mu'minin declined to accede to their request whereupon these people raised a hue and cry and began to shout loudly "O' Abu'l-Hasan do you not witness the ruination of Islam or see the advancing flood of unruliness and mischief? Do you have no fear of Allah?" Even then Amir al-mu'minin showed no readiness to consent because he was noticing that the effects of the atmosphere that had come into being after the Prophet had overcome hearts and minds of the people selfishness and lust for power had become rooted in them their thinking affected by materialism and they had become habituated to treating government as the means for securing their ends. Now they would like to materialise the Divine Caliphate too and play with it. In these circum stances it would be impossible to change the mentalities or turn the direction of temperaments. In addition to these ideas he had also seen the end in view that these people should get further time to think over so that on frustration of their material ends hereafter they should not say that the allegiance had been sworn by them under a temporary expediency and that thought had not been given to it just as 'Umar's idea was about the first Caliphate which appears from his statement that:

p: 62

Abu Bakr's Caliphate came into being without thought but Allah saved us from its mischief. If anyone repeats such an affair you should kill him. (as-Sahih al-Bukhari vol 8 pp.210 211; al-Musnad Ahmad ibn Hanbal vol.1 p.55; at-Tabari vol.1 p.l822; Ibn al-Athir vol.2 p.327; Ibn Hisham vol.4 pp.308-309; Ibn Kathir vol.5 p.246)

In short when their insistence increased beyond limits Amir al-mu'minin delivered this sermon wherein he clarified that "If you want me for your worldly ends then I am not ready to serve as your instrument. Leave me and select someone else who may fulfil your ends. You have seen my past life that I am not prepared to follow anything except the Qur'an and sunnah and would not give up this principle for securing power. If you select someone else I would pay regard to the laws of the state and the constitution as a peaceful citizen should do. I have not at any stage tried to disrupt the collective existence of the Muslims by inciting revolt. The same will happen now. Rather just as keeping the common good in view I have hitherto been giving correct advice I would not grudge doing the same. If you let me in the same position it would be better for your worldly ends because in that case I won't have power in my hands so that I could stand in the way of your worldly affairs and create an impediment against your hearts' wishes. However if you are determined on swearing allegiance on my hand bear in mind that if you frown or speak against me I would force you to tread on the path of right and in the matter of the right I would not care for anyone. If you want to swear allegiance even at this you can satisfy your wish."

p: 63

The impression Amir al-mu'minin had formed about these people is fully corroborated by later events. Consequently when those who had sworn allegiance with worldly motives did not succeed in their objectives they broke away and rose against his government with baseless allegations.

When mischief come 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 recognised 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 would be affected by distress and he who remains blind in it would avoid the distress. By Allah. you will find Banu Umayyah after me worst people 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 would remain over you till they would leave among you only those who benefit them or those who do not harm them. Their calamity would continue till your seeking help from them would become like the seeking of help by the slave from his master or of the follower from the leader.

Their mischief would come to you like evil eyed fear and pre-Islamic fragments wherein there would be no minaret of guidance nor any sign (of salvation) to be seen. We Ahlu'l-bayt (the Household of the Prophet) are free from this mischief and we are not among those who would engender it. Thereafter Allah would dispel it from you like the removal of the skin (from flesh) through him who would humble them drag them by necks make them drink full cups (of hardships) not extend them anything but sword and not clothe them save with fear. At that time Quraysh would 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.

p: 65

(2). After the Holy Prophet no one save Amir al-mu'minin could utter the challenge "Ask whatever you want to." Ibn 'Abd al-Barr in Jami' bayan al-'ilm wa fadlihi vol.1 p.58 and in al-Isti'ab vol.3 p.l103; Ibn al-Athir in Usd al-ghabah vol.4 p.22; Ibn Abi'l-Hadid in Sharh Nahj al-balaghah vol.7 p.46; as-Suyuti in Tarikh al-Khulafa' p.171 and Ibn Hajar al-Haytami in as-Sawa'iq al-muhriqah p.76 have written that "None among the companions of the Holy Prophet ever said 'Ask me whatever you want to' except 'Ali ibn Abi Talib." However among other than the companions a few names do appear in history who did utter such a challenge such as Ibrahim ibn Hisham al-Makhzumi Muqatil ibn Sulayman Qatadah ibn Di'amah 'Abd ar-Rahman (Ibn al-Jawzi) and Muhammad ibn Idris ash-Shafi'i etc. but everyone of them had to face disgrace and was forced to take back his challenge. This challenge can be urged only by him who knows the realities of the Universe and is aware of the happenings of the future. Amir al-mu'minin the opener of the door of the Prophet's knowledge as he was was the only person who was never seen being unable to answer any question on any occasion so much so that even Caliph 'Umar had to say that "I seek Allah's protection from the difficulty for the solution of which 'Ali would not be available." Similarly the prophecies of Amir al-mu'minin made about the future proved true word by word and served as an index to his vast knowledge whether they be about the devastation of Banu Ummayyah or the rising of the Kharijites the wars and destruction by the Tartars or the attacks of the English the floods of Basrah of the ruination of Kufah. In short when these events are historical realities there is no reason why this challenge of Amir al-mu'minin should be wondered at.

p: 69

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 favour 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.

نصيحت به مردم خدا شما را بيامرزد، اعمال نيكو بر اساس نشانه هاي روشن انجام دهيد، زيرا كه راه، روشن است، و شما را به خانه امن و امان دعوت مي كند، هم اكنون در دنيايي زندگي مي كنيد كه مي توانيد رضايت خدا را به دست آوريد، با مهلت و آسايش خاطري كه داريد، اكنون نامه عمل سرگشاده، و قلم فرشتگان نويسنده در حركت است، بدنها سالم و زبانها گوياست، توبه مورد قبول و اعمال نيكو را مي پذيرند.

وصف پيامبر

دوران جاهليت و نعمت بعثت خدا پيامبر اسلام را به هنگامي مبعوث فرمود كه مردم در حيرت و سرگرداني بودند، در فتنه ها بسر مي بردند، هوي و هوس بر آنها چيره شده، و خود بزرگ بيني و تكبر به لغزشهاي فراوانشان كشانده بود، و نادانيهاي جاهليت پست و خوارشان كرده، و در امور زندگي حيران و سرگردان بودند، و بلاي جهل و ناداني دامنگيرشان بود پس پيامبر (ص) در نصيحت و خيرخواهي نهايت تلاش را كرد، و آنان را به راه راست راهنمايي، و از راه حكمت و موعظه نيكو، مردم را به خدا دعوت فرمود.

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). People are afraid of the oppression of their rulers while I fear the oppression of my subjects.

I called you for war 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 advise you with far reaching advice but you disperse away from it. I rouse you for jihad against the people of revolt but before I come to the end of my speech I see you disperse like the sons of Saba.(2) 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 sraightener has become weary while those to be straightened have become incorrigible.

O' those whose bodies are present but wits are absent and whose wishes are scattered. Their rulers are on trial. Your leader obeys Allah but you disobeyed him while the leader of the people of Syria (ash-Sham) disobeys Allah but they obey him. By Allah I wish Mu'awiyah exchanges with me like Dinars with Dirhams so that he takes from me ten of you and gives me one from them.

p: 76

O' people of Kufah 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. 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 would run away from the son of Abi Talib like the woman who becomes naked in the front. I am certainly on clear guidance from my Lord (Allah) and on the path of my Prophet and I am on the right path which I adhere to regularly.

About the Household of the Holy Prophet

Look at the people of the Prophet's family. Adhere to their direction. Follow their footsteps because they would 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 would thereby go astray and go not lag behind of them as you would thereby be ruined.

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 coal. 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.

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أهل البيت (عليهم السلام)

انْظُرُوا أَهْلَ بَيْتِ نَبِيِّكُمْ فَالْزَمُوا سَمْتَهُمْ (12) ، وَاتَّبِعُوا أَثَرَهُمْ فَلَنْ يُخْرِجُوكُمْ مِنْ هُدىً، وَلَنْ يُعِيدُوكُمْ فِي رَدًى، فَإِنْ لَبَدُوا فَالْبُدُوا (13) ، وَإِنْ نَهَضُوا فَانْهَضُوا، وَلاَ تَسْبِقُوهُمْ فَتَضِلُّوا، وَلاَ تَتَأَخَّرُوا عَنْهُمْ فَتَهْلِكُوا. لَقَدْ رَأَيْتُ أَصْحَابَ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، فَمَا أَرَى أَحَداً يُشْبِهُهُمْ مِنْكُمْ! لَقَدْ كَانُوا يُصْبِحُونَ شُعْثاً غُبْراً (14) ، قَدْ بَاتُوا سُجّداً وَقِيَاماً، يُرَاوِحُونَ (15) بَيْنَ جِبَاهِهِمْ وَخُدُودِهِمْ، وَيَقِفُونَ عَلَى مِثْلِ الْجَمْرِ مِنْ ذِكْرِ مَعَادِهِمْ! كَأَنَّ بَيْنَ أَعْيُنهِمْ رُكَبَ الْمِعْزَى (16) مِنْ طُولِ سُجُودِهِمْ! إِذَا ذُكِرَ اللهُ هَمَلَتْ أَعْيُنُهُمْ حَتَّى تَبُلَّ جُيُوبَهُمْ، وَمَادُوا (17) كَمَا يَمِيدُ الشَّجَرُ يَوْمَ الرِّيحِ الْعَاصِفِ، خَوْفاً مِنَ الْعِقَابِ، وَرَجَاءً لِلثَّوَابِ!

پند و اندرز، يكديگر را فريب مي دهيد تا اثر تذكرات مرا از بين ببريد، صبحگاهان كجيهاي شما را راست مي كنم، شامگاهان به حالت اول برمي گرديد، چونان كمان سختي كه نه كسي قدرت راست كردن آن را دارد و نه خودش قابليت راست شدن را خواهد داشت اي مردمي كه بدنهاي شما حاضر و عقلهاي شما پنهان و افكار و آراء شما گوناگون است و زمامداران شما دچار مشكلات شمايند، رهبر شما از خدا اطاعت مي كند، شما با او مخالفت مي كنيد، اما رهبر شاميان خداي را معصيت مي كند، از او فرمانبردارند. به خدا سوگند دوست دارم معاويه شما را با نفرات خود مانند مبادله درهم و دينار با من سودا كند، ده نفر از شما را بگيرد و يك نفر از آنها را به من بدهد! روانشناسي اجتماعي مردم كوفه اي اهل كوفه! گرفتار شما شده ام كه سه چيز داريد و دو چيز نداريد، كرهايي با گوشهاي شنوا، گنگهايي با زبان گويا، كوراني با چشمهاي بينا، نه در روز جنگ از آزادگانيد، و نه به هنگام بلا و سختي برادران يكرنگ مي باشيد تهيدست مانيد! اي مردم شما چونان شتران دورمانده از ساربان مي باشيد، كه اگر از سويي جمع آوري شوند از ديگر سو، پراكنده مي گردند، به خدا سوگند مي بينم كه اگر جنگ سخت شود و آتش آن شعله

گيرد و گرمي آن سوزان، پسر ابوطالب را رها مي كنيد و مانند جدا شدن زن حامله پس از زايمان از فرزندش، هر يك به سويي مي گريزيد و من در پي آن نشانه ها روانم كه پروردگارم مرا رهنمون شد، و آن راه را مي روم كه رسول خدا (ص) گشود، و همانا من به راه روشن حق گام به گام ره مي سپارم. مردم به اهل بيت پيامبرتان بنگريد، از آن سو كه گام برمي دارند برويد، قدم جاي قدمشان بگذاريد، آنها شما را هرگز از راه هدايت بيرون نمي برند، و به پستي و هلاكت باز نمي گردانند، اگر سكوت كردند سكوت كنيد، و اگر قيام كردند قيام كنيد، از آنها پيشي نگيريد كه گمراه مي شويد، و از آنان عقب نمانيد كه نابود مي گرديد.

p: 80

وصف اصحاب پيامبر (ع) من اصحاب محمد (ص) را ديدم، اما هيچكدام از شما را همانند آنان نمي نگرم، آنها صبح مي كردند در حاليكه موهاي ژوليده و چهره هاي غبارآلوده داشتند، شب را تا صبح در حال سجده و قيام به عبادت مي گذراندند، و پيشاني و گونه هاي صورت را در پيشگاه خدا بر خاك مي ساييدند، با ياد معاد چنان ناآرام بودند گويا بر روي آتش ايستاده اند، بر پيشاني آنها از سجده هاي طولاني پينه بسته بود (چون پينه زانوهاي بزها) اگر نام خدا برده مي شد چنان مي گريستند كه گريبانهاي آنان تر مي شد. و چون درخت در روز تندباد مي لرزيدند، از كيفري كه از آن بيم داشتند، يا براي پاداشي كه به آن اميدوار بودند.

In these circumstances there was none except Amir al-mu'minin who could be looked at. Consequently people's eyes hovered around him and the same common people who following the direction of the wind had been swearing allegiance to others jumped at him for swearing allegiance. Nevertheless this allegiance was not on the count that they regarded his Caliphate as from Allah and him as an Imam (Divine Leader) to obey whom was obligatory. It was rather under their own principles which were known as democratic or consultative. However there was one group who was swearing allegiance to him as a religious obligation regarding his Caliphate as determined by Allah. Otherwise the majority regarded him a ruler like the other Caliphs and as regards precedence on the fourth position or at the level of the common men after the three caliphs.

Since the people the army and the civil servants had been impressed by the beliefs and actions of the previous rulers and immersed in their ways whenever they found anything against their liking they fretted and frowned evaded war and were ready to rise in disobedience and revolt. Further just as among those who fought in jihad with the Prophet there were some seekers of this world and others of the next world in the same way here too there was no dearth of worldly men who were in appearance with Amir al-mu'minin but actually they had connections with Mu'awiyah who has promised some of them positions and had extended to others temptation of wealth. To hold them as Shi'ahs of Amir al-mu'minin and to blame Shi'ism for this reason is closing the eyes to facts because the beliefs of these people would be the same as of those who regarded Amir al-mu'minin fourth in the series. Ibn Abi'l-Hadid throws light on the beliefs of these persons in clear words:

p: 82

Whoever observes minutely the events during the period of Caliphate of Amir al-mu'minin would know that Amir al-mu'minin had been brought to bay because those who knew his real position were very few and the swarming majority did not bear that belief about him which was obligatory to have. They gave precedence to the previous Caliphs over him and held that the criterion of precedence was Caliphate and in this matter those coming later followed the predecessors and argued that if the predecessors had not the knowledge that the previous Caliphs had precedence over Amir al-mu'minin they would not have preferred them to him. Rather these people knew and took Amir al-mu'minin as a citizen and subject. Most of those who fought in his company did so on grounds of prestige or Arab partisanship not on the ground of religion or belief. (Sharh Nahj al-balaghah vol.7 p.72)

(2) . The progeny of Saba' ibn Yashjub ibn Ya'rub ibn Qahtan is known as the tribe of Saba'. When these people began to falsify prophets then to shake them Allah sent to them a flood of water by which their gardens were submerged and they left their houses and property to settle down in different cities. This proverb arose out of this event and it is now applied wherever people so disperse that there can be no hope of their joining together again.

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? Thus (somewhere) the dead is wept for someone is being condoled someone is prostrate in distress someone is enquiring 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.

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 fulfilment of His obligatory rights and for (thanking Him) for His countless bounties and obligations.

أَلاَ فَاذْكُرُوا هَاذِمَ اللَّذَّاتِ، وَمُنَغِّصَ الشَّهَوَاتِ، وَقَاطِعَ الْأُمْنِيَاتِ، عِنْدَ الْمُسَاوَرَةِ (8) لِلْأَعْمَالِ الْقَبِيحَةِ، وَاسْتَعِينُوا اللهَ عَلَى أَدَاءِ وَاجِبِ حَقِّهِ، وَمَا لاَ يُحْصَى مِنْ أَعْدَادِ نِعَمِهِ وَ إِحْسَانِهِ.

اگر خردمنديد!! آيا در زندگاني پدران شما آگاهي و عبرت آموزي نيست؟ مگر نمي بينيد كه گذشتگان شما باز نمي گردند؟ و فرزندان شما باقي نمي مانند؟ مگر مردم دنيا را نمي نگريد كه در گذشت شب و روز حالات گوناگوني دارند؟ يكي مي ميرد و بر او مي گريند، و ديگري باقيمانده به او تسليت مي گويند، يكي ديگر بر بستر بيماري افتاده ديگري به عيادت او مي آيد، و ديگري در حال جان كندن است، و دنياطلبي در جستجوي دنياست كه مرگ او را درمي يابد، و غفلت زده اي كه مرگ او را فراموش نكرده است، و آيندگان نيز راه گذشتگان را مي پويند. به هوش باشيد، مرگ را كه نابودكننده لذتها و شكننده شهوتها و قطع كننده آرزوهاست، به هنگام تصميم بر كارهاي زشت، به ياد آوريد، و براي انجام واجبات، و شكر در برابر نعمتها و احسان بي شمار الهي، از خدا ياري خواهيد.

Beware! The example of the descendant (Al) of Muhammad - peace and blessing of Allah be upon him and his descendants - is like that of stars in the sky. When one star sets another one rises. So you are in a position that Allah's blessings on you have been perfected and He has shown you what you used to wish for.

تدوام امامت تا ظهور امام زمان (ع) آگاه باشيد، مثل آل محمد (ص) چونان ستارگان آسمان است، اگر ستاره اي غروب كند، ستاره ديگري طلوع خواهد كرد (تا ظهور صاحب الزمان (ع)). گويا مي بينم در پرتو خاندان پيامبر (ع) نعمتهاي خدا بر شما تمام شده و شما به آنچه آرزو داريد رسيده ايد.

اي مردم! دشمني و مخالفت با من شما را تا مرز گناه نراند، و نافرماني از من شما را به پيروي از هواي نفس نكشاند، و به هنگام شنيدن سخن من، به گوشه چشم، يكديگر را ننگريد. خبر از حوادث خونين آينده سوگند به آنكس كه دانه را شكافت، و جانداران را آفريد، آنچه به شما خبر مي دهم از پيامبر امين (ص) است نه گوينده دروغ گفت و نه شنونده ناآگاه بود گويا مي بينم شخص سخت گمراهي را كه از شام فرياد زند و بتازد و پرچمهاي خود را در اطراف كوفه بپراكند، و چون دهان گشايد، و سركشي كند، و جاي پايش بر زمين محكم گردد، فتنه فرزند خويش را به دندان گيرد، و آتش جنگ شعله ور شود، روزها با چهره عبوس و گرفته ظاهر شوند و شب و روز با رنج و اندوه بگذرند. و آنگاه كه كشتزار او به بار نشست، و ميوه او آبدار شد، و چون شتر مست خروشيد، و چون برق درخشيد، پرچمهاي سپاه فتنه از هر سو به اهتزاز درآيد، و چونان شب تار و درياي متلاطم به مردم روي آورند. از آن بيشتر، چه طوفانهاي سختي كه شهر كوفه را بشكافد، و چه تندبادهايي كه بر آن وزيدن گيرد، و به زودي دستجات مختلف به جان يكديگر يورش آوردند، آنها كه بر سر پا ايستاده اند درو شوند، و آنها كه بر زمين افتادند لگدمال گردند.

That day would be such that Allah would collect on it the anteriors and the posteriors to stand in obedience for exaction of accounts and for award of recompense for deeds. Sweat would flow upto their mouths like reins while the earth would be trembling under them. In the best condition among them would be he who has found a resting place for both his feet and an open place for his breath.

A part of the same sermon about future troubles (fitan)

The troubles are like a dark night. Horses would not stand for (facing) them nor would their banners turn back. They would approach in full reins and ready with saddles. Their leader would be driving them and the rider would be exerting (them). The trouble-mongers are a people whose attacks are severe. Those who would fight them for the sake of Allah would be a people who are low in the estimation of the proud unknown in the earth but well known on the sky. Woe to you O' Basrah when an army of Allah's infliction would face upon you without (raising) dust of cries. Your inhabitants would then face bloody death and dire hunger.

حال مقبلة على الناس

فِتَنٌ كَقِطَعِ الْلَّيْلِ الْمُظْلِمِ (4) ، لاَ تَقُومُ لَهَا قَائِمَةٌ، وَلاَ تُرَدُّ لَهَا رَايَةٌ، تَأْتِيكُمْ مَزْمُومَةً مَرْحُولَةً (5) : يَحْفِزُهَا قَائِدُهَا (6) ، وَيَجْهَدُهَا (7) رَاكِبُهَا، أَهْلُهَا قَوْمٌ شَدِيدٌ كَلَبُهُمْ (8) ، قَلِيلٌ سَلَبُهُمْ (9) ، يُجَاهِدُهُمْ فِي سَبِيلِ اللهِ قَوْمٌ أَذِلَّةٌ عِنْدَ الْمُتَكَبِّرِينَ، فِي الْأَرْضِ مَجْهُولُونَ، وَفِي السَّماءِ مَعْرُوفُونَ. فَوَيْلٌ لَكِ يَا بَصْرَةُ عِنْدَ ذلِكَ، مِنْ جَيْشٍ مِنْ نِقَمِ الله! لاَ رَهَجَ (10) لَهُ، وَلاَ حَسَّ (11) ، وَسَيُبْتَلَى أَهْلُكِ بِالْمَوْتِ الْأَحْمَرِ، وَالْجُوعِ الْأَغْبَرِ (12) !

A part of the same sermon concerning future times

There would be a time wherein only a sleeping (inactive) believer would be safe (such that) if he is present he is not recognised 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 would open the doors of His mercy and keeps off from them the hardships of His chastisement.

O' people ! a time will come to you when Islam would 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 Sublimest of all speakers has said:

Verily in this are signs and We do only try (the people). (Qur'an 23:30)

as-Sayyid ar-Radi says: As regards Amir al-mu'minin's words "kullu mu'minin nuwamah" (every sleeping believer) he implies thereby one who is talked of little and causes no evil. And the word "al-masayih" is the plural of "misyah". He is one who spreads trouble among people through evils and calumnies. And the word "al-madhayi" is the plural of "midhya". He is one who on hearing of an evil about some one spreads it and shouts about it. And "al-budhur" is the plural of "badhur". He is one who excels in foolishness and speaks rubbish.

[ 103 ] ومن خطبة له عليه السلام

في التزهيد في الدنيا

أَيُّهَا النَّاسُ، انْظُرُوا إِلى الدُّنْيَا نَظَرَ الزَّاهِدِينَ فِيهَا، الصَّادِفِينَ عَنْهَا; فَإِنَّهَا وَاللهِ عَمَّا قَلِيلٍ تُزِيلُ الثَّاوِيَ السَّاكِنَ، وَتَفْجَعُ الْمُتْرَفَ الْآمِنَ، لاَ يَرْجِعُ مَا تَوَلَّى مَنْهَا فَأَدْبَرَ، وَلاَ يُدْرَى مَا هُوَ آتٍ مِنْهَا فَيُنْتَظَرَ. سُرُورُهَا مَشُوبٌ بِالْحُزْنِ، وَجَلَدُ الرِّجَالِ فَيهَا إِلَى الضَّعْفِ وَالْوَهْنِ ، فَلا يَغُرَّنَّكُمْ كَثْرَةُ مَا يُعْجِبُكُمْ فِيهَا لِقِلَّةِ مَا يَصْحَبُكُمْ مِنْهَا.

رَحِمَ اللهُ امْرَأً تَفَكَّرَ فَاعْتَبَرَ، واعْتَبَرَ فَأَبْصَرَ، فَكَأَنَّ مَا هُوَ كَائِنٌ مِنَ الدٌّنْيَا عَنْ قَلِيل لَمْ يَكُنْ، وَكَأَنَّ مَا هُوَ كَائِنٌ مِنَ الْآخِرَةِ عَمَّا قَلَيلٍ لَمْ يَزَلْ، وَكُلُّ مَعْدُودٍ مُنْقَضٍ، وَكُلُّ مُتَوَقَّعٍ آتٍ، وَكُلُّ آتٍ قَرِيبٌ دَان.

في صفة العالم

ومنها : الْعَالِمُ مَنْ عَرَفَ قَدْرَهُ، وَكَفَى بِالْمَرءِ جَهْلاً أَلاَّ يَعْرِفَ قَدْرَهُ; وَإِنَّ مِنْ أَبْغَضَ الرِّجَالِ إِلَى اللهِ لَعَبْدٌ وَكَلَهُ اللهُ إِلَى نَفْسِهِ، جَائِرٌ عَنْ قَصْدِ السَّبِيلِ، سَائِراً بَغَيْرِ دَلِيلٍ، إِنْ دُعِيَ إِلَى حَرْثِ الدُّنْيَا عَمِلَ، وَ إِنْ دُعِيَ إِلَى حَرْثِ الْآخِرَةِ كَسِلَ! كَأَنَّ مَا عَمِلَ لَهُ وَاجِبٌ عَلَيْهِ، وَكَأَنَّ مَا وَنَى فِيهِ سَاِقطٌ عَنْهُ!

آخر الزمان

ومنها : وَذلِكَ زَمَانٌ لاَ يَنْجُو فِيهِ إِلاَّ كُلُّ مٌؤْمِن نُوَمَةٍ ، « إِنْ شَهِدَ لَمْ يُعْرَفْ، وَإِنْ غَابَ لَمْ يُفْتَقَدْ، أُولَئِكَ مَصَابِيحُ الْهُدَى، » وَأَعْلاَمُ السُّرَى ، لَيْسُوا بِالْمَسَايِيحِ ، وَلاَ الْمَذَايِيعِ الْبُذُرِ ، أُولَئِكَ يَفْتَحُ اللهُ لَهُمْ أَبْوَابَ رَحْمَتِهِ، وَيَكْشِفُ عَنْهُمْ ضَرَّاءَ نِقْمَتِهِ.

أَيُّهَا النَّاسُ، سَيَأْتي عَلَيْكُمْ زَمَانٌ يُكْفَأُ فِيهِ الْإِسْلاَمُ، كَمَا يُكْفَأُ الْإِنَاءُ بِمَا فِيهِ. أَيُّهَا النَّاسُ، إِنَّ اللهَ قَدْ أَعَاذَكُمْ مِنْ أَنْ يَجُورَ عَلَيْكُمْ، وَلَمْ يُعِذْكُمْ مِنْ أَنْ يَبْتَلِيكُمْ ، وَقَدْ قَالِ جَلَّ مِنْ قَائِلٍ: (إِنَّ فِي ذلِكَ لَآيَاتٍ و َإِنْ كُنَّا لَمُبْتَلِينَ).

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قال السيد الشريف الرضي: 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.

سخني از آينده و اين روزگاري است كه جز مومن بي نام و نشان از آن رهايي نيابد، در ميان مردم است او را نشناسند، و در ميان جمعيت كه نباشد كسي سراغ او را نگيرد، آنها چراغهاي هدايت، و نشانه هاي رستگاريند، نه فتنه انگيزند و اهل فساد، و نه سخنان ديگران و زشتي اين و آن را به مردم رسانند، خدا درهاي رحمت را به روي آنان باز كرده و سختي عذاب خويش را از آنان گرفته است. اي مردم! به زودي زماني بر شما خواهد رسيد كه اسلام چونان ظرف واژگون شده، آنچه در آن بود ريخته مي شود

اي مردم! خداوند به شما ظلم نخواهد كرد و از اين جهت تامين داده است اما هرگز شما را ايمن نساخت كه آزمايش نفرمايد، چه اين سخن از آن ذات برتر است كه فرمود: در جريان نوح پيامبر نشانه هائي است و ما مردم را مي آزماييم (مومنون، آيه 30( (هدف امام از جمله (كل مومن نوبه) يعني گمنام و ناشناخته مي باشند و جمله (المساييح) كه جمع مسايح مي باشد كسي است كه در ميان مردم و غيبت كردن و گناه و فساد سرگرم است و كلمه (المذاييع) كه جمع مذياع است كسي است كه چون حرف زشتي را بشنود رواج مي دهد و (البذر) جمع بذور كسي است كه بسيار نادان و بيهوده گو مي باشد)

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.

as-Sayyid ar-Radi says: 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.

About the functions of the Imams

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.

O' creatures 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 following his opinion which he changes (one after the other). He wants to make adhere what cannot adhere and to bring together what cannot keep together. 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. So hasten towards 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).

حَتَّى بَعَثَ اللهُ مُحَمَّداً, صَلَّى اللهُ عَلَيْهِ وَآلِهِ، شَهِيداً، وَبَشِيراً، وَنَذِيراً، خَيْرَ الْبَرِيَّةِ طِفْلاً، وَأَنْجَبَهَا كَهْلاً، أَطْهَرَ الْمُطَهَّرِينَ شِيمَةً (1) ، وَأَجْوَدَ الْمُسْتَمْطَرِينَ دِيمَةً (2) .

بنو أمية

فَمَا احْلَوْلَتْ الدُّنْيَا لَكُمْ فِي لَذَّتِهَا، وَلاَ تَمَكَّنْتُمْ مِنْ رَضَاعِ أَخْلاَفِهَا (3) إِلاَّ مِنْ بَعْدِ مَا صَادَفْتُمُوهَا جَائِلاً خِطَامُهَا (4) ، قَلِقاً وَضِينُهَا (5) ، قَدْ صَارَ حَرَامُهَا عِنْدَ أَقْوَامٍ بِمَنْزِلَةِ السِّدْرِ الْمَخْضُودِ (6) ، وَحَلاَلُهَا بَعِيداً غَيْرَ مَوْجُودٍ، وَصَادَفْتُمُوهَا، وَاللهِ، ظِلاًّ مَمْدُوداً إِلَى أَجَلٍ مَعْدُودٍ، فَالْأَرْضُ لَكُمْ شَاغِرَةٌ (7) ، وَأَيْدِيكُمْ فِيهَا مَبْسُوطَةٌ، وَأَيْدِي الْقَادَةِ عَنْكُمْ مَكْفُوفَةٌ، وَسُيُوفُكُمْ عَلَيْهِمْ مَسَلَّطَةٌ، وَسُيُوفُهُمْ عَنْكُمْ مَقْبُوضَةٌ. أَلاَ إِنَّ لِكُلِّ دَم ثَائِراً، وَلَكُلِّ حَقٍّ طَالِباً، وَإِنَّ الثَّائِرَ فِي دِمَائِنَا كَالْحَاكِمِ في حَقِّ نَفْسِهِ، وَهُوَ اللهُ الَّذِي لاَ يُعْجِزُهُ مَنْ طَلَبَ، وَلاَ يَفُوتُهُ مَنْ هَرَبَ. فَأُقْسِمُ بِاللهِ، يَا بَنِي أُمَيَّةَ، عَمَّا قَلِيلٍ لَتَعْرِفُنَّهَا فِي أَيْدِي ( 401 )

غَيْرِكُمْ وَفِي دَارِ عَدُوِّكُمْ! أَلاَ إِنَّ أبْصَرَ الْأَبْصَارِ مَا نَفَذَ فِي الْخَيْرِ طَرْفُهُ! أَلاَ إِنَّ أَسْمَعَ الْأَسْمَاعِ مَا وَعَى التَّذْكِيرَ وَقَبِلَهُ!

وعظ الناس

أَيُّهَا النَّاسُ، اسْتَصْبِحُوا مِنْ شُعْلَةِ مِصْبَاحٍ وَاعِظٍ مُتَّعِظٍ، وَامْتَاحُوا (8) مِنْ صَفْوِ عَيْنٍ قَدْ رُوِّقَتْ (9) مِنَ الْكَدَرِ.

عِبَادَ اللهِ، لاَ تَرْكَنُوا إِلَى جَهَالَتِكُمْ، وَلاَ تَنْقَادُوا لِأَهْوَائِكُمْ، فَإِنَّ النَّازِلَ بِهذَا الْمَنْزِلِ نَازِلٌ بِشَفَا جُرُفٍ هَارٍ (10) ، يَنْقُلُ الرَّدَى (11) عَلَى ظَهْرِهِ مِنْ مَوْضِعٍ إِلَى مَوْضَعٍ، لِرَأْيٍ يُحْدِثُهُ بَعْدَ رَأْيٍ، يُرِيدُ أَنْ يُلْصِقَ مَا لاَ يَلْتَصِقُ، وَيُقَرِّبَ مَا لاَ يَتَقَارَبُ! فَاللهَ اللهَ أَنْ تَشْكُوا إِلَى مَنْ لاَ يُشْكِي (12) شَجْوَكُمْ (13) ، وَلاَ يَنْقُضُ بِرَأْيِهِ مَا قَدْ أَبْرَمَ لَكُمْ. إِنَّهُ لَيسَ عَلَى الْأَمَامِ إِلاَّ مَا حُمِّلَ مِنْ أَمْرِ رَبِّهِ: الْإِبْلاَغُ فَي الْمَوْعِظَةِ، وَالْإِجْتِهَادُ فِي النَّصِيحَةِ، وَالْإِحْيَاءُ لِلسُّنَّةِ، وَإِقَامَةُ الْحُدُودِ عَلَى مُسْتَحِقِّيهَا، وَإِصْدَارُ السُّهْمَانِ (14) عَلَى أَهْلِهَا. فَبَادِرُوا الْعِلْمَ مِنْ قَبْلِ تَصْوِيحِ (15) نَبْتِهِ، وَمِنْ قَبْلِ أَنْ تُشْغَلُوا بَأَنْفُسِكُمْ عَنْ مُسْتَثَارِ (16) الْعِلْمِ مِنْ عِنْدِ أَهْلِهِ، وَانْهَوْا عَنْ المُنْكَرِ وَتَنَاهَوْا عَنْهُ، فَإِنَّمَا أُمِرْتُمْ بالنَّهْي بَعْدَ التَّنَاهِي!

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مردم را از حرام و منكرات باز داريد، و خود هم مرتكب نشويد، زيرا دستور داده شديد كه ابتدا خود محرمات را ترك و سپس مردم را باز داريد.

as-Sayyid ar-Radi says: This sermon had already appeared earlier but we have repeated it here because of the difference between the two versions.

A part of the same sermon addressed to his followers

By bounty of Allah over you you have acquired a position where even your slave maids are honoured your neighbours are treated well. Even he over whom you enjoy no distinction or obligation honours you. Even those people fear you who had no apprehension of attack from you or any authority over you. You now see pledges to Allah being broken but do not feel enraged although you fret and frown on the breaking of the traditions of your forefathers. Allah's matters have been coming to you and going from and again coming back to you; but you have made over your place to wrong-doers and thrown towards them your responsibilities and have placed Allah's affairs in their hands. They act in doubts and tread in (fulfilment of) desires. By Allah even if they disperse you under every star Allah would surely collect you on the day that would be worst for them.

منها في ذكر النبي صلى الله عليه وآله

حَتَّى أَوْرَى (10) قَبَساً لِقَابِسٍ (11) ، وَأَنَارَ عَلَماً لِحَابِسٍ (12) ، فَهُوَ أَمِينُكَ الْمَأْمُونُ، وَشَهِيدُكَ يَوْمَ الدِّينِ، وَبَعِيثُكَ (13) نِعْمةً،وَرَسُولُكَ بِالْحقِّ رَحْمَةً. اللَّهُمَّ اقْسِمْ لَهُ مَقْسَماً (14) مِنْ عَدْلِكَ، وَاجْزِهِ مُضَعَّفَاتِ الْخَيْرِ مِنْ فَضْلِكَ. اللَّهُمَّ أَعْلِ عَلَى بَنَاءِ الْبَانِينَ بَنَاءَهُ، وَأَكْرِمْ لَدَيْكَ نُزُلَهُ (15) ، وَشَرِّفْ عِنْدَكَ مَنْزِلَهُ، وَآتِهِ الْوَسِيلَةَ، وَأَعْطِهِ السَّنَاءَ (16) وَالْفَضِيلَةَ، وَاحْشُرْنَا فِي زُمْرَتِهِ غَيْرَ خَزَايَا (17) ، وَلاَ نَادِمِينَ، وَلاَ نَاكِبِينَ (18) ، وَلاَ نَاكِثِينَ (19) ، وَلاَ ضَالِّينَ، وَلَا مُضِلِّينَ وَلاَ مَفْتُونِينَ. قال الشريف: و قد مضى هذا الكلام فيما تقدم، إلاّ أنّنا كرّرناه هاهنا لما في الروايتين من الاختلاف.

منها في خطاب أصحابه

وَقَدْ بَلَغْتُمْ منْ كَرَامَةِ اللهِ تَعَالَي لَكُمْ مَنْزِلَةً تُكْرَمُ بِهَا إِمَاؤُكُمْ. وَتُوصَلُ بِهَا جِيرَانُكُمْ، وَيُعَظِّمُكُمْ مَنْ لاَ فَضْلَ لَكُمْ عَلَيهِ، وَلاَ يَدَ لَكُمْ عِنْدَهُ، وَيَهَابُكُمْ مَنْ لاَ يَخَافُ لَكُمْ سَطْوَةً، وَلاَ لَكُمْ عَلَيْهِ إِمْرَةٌ. وَقَدْ تَرَوْنَ عُهُودَ اللهِ مَنْقُوضَةً فَلاَ تَغْضَبُونَ! وَأَنْتُمْ لِنَقْضِ ذِمَمِ آبَائِكُمْ تَأْنَفُونَ! وَكَانَتْ أَمُورُ اللهِ عَلَيْكُمْ تَرِدُ، وَعَنْكُمْ تَصْدُرُ، وَإِلَيْكُمْ تَرْجِعُ، فَمَكَّنْتُمُ الظَّلَمَةَ مِنْ مَنْزِلَتِكُمْ، وَأَلْقَيْتُمْ إِلَيْهِمْ أَزِمَّتَكُمْ، وَأَسْلَمْتُمْ أُمُورَ اللهِ فِي أَيْدِيهمْ، يَعْمَلُونَ بِالشُّبُهَاتِ، وَيَسِيرُونَ في الشَّهَوَاتِ، وَايْمُ اللهِ، لَوْ فَرَّقُوكُمْ تَحْتَ كُلِّ كَوْكَبٍ، لَجَمَعَكُمُ اللهُ لِشَرِّ يَوْمٍ لَهُمْ!

دعا براي پيامبر (ص) تا آنكه خداوند با دست پيامبر (ص) شعله اي از نور براي طالبان آن برافروخت، و بر سر راه گمشدگان چراغي پرفروغ قرار داد. خداوندا! پيامبر (ص) امين و مورد اطمينان و گواه روز قيامت است، و نعمتي است كه برانگيخته و رحمتي است كه به حق فرستاده اي، خداوندا! بهره فراواني از عدل خود به او اختصاص ده، و از احسان و كرم خود فراوان به او ببخش، خدايا! بناي دين او را از آنچه ديگران برآورده اند، عالي تر قرار ده. او را بر سر خان كرمت گراميتر دار، و بر شرافت مقام او در نزد خود بيفزا، و وسيله تقرب خويش را به او عنايت فرما، و بلندي مقام و فضيلت او را بي مانند گردان، و ما را از ياران او محشور فرما، چنانكه نه زيانكار باشيم و نه پشيمان، نه دور از راه حق باشيم و نه شكننده پيمان، نه گمراه باشيم و نه گمراه كننده بندگان، نه فريب هواي نفس خوريم و نه وسوسه شيطان.

ره آورد بعثت پيامبر (ص) مردم! از سر نعمت بعثت پيامبر (ص) و لطف خداوند بزرگ به مقامي رسيده ايد كه حتي كنيزان شما را گرامي مي دارند، و به همسايگان شما محبت مي كنند، كساني براي شما احترام قائلند كه شما از آنها برتري نداشته و بر آنها حقي نداريد، كساني از شما مي ترسند كه نه ترس از حكومت شما دارند و نه شما بر آنها حكومتي داريد. علل سقوط و سير ارتجاعي امت با آن همه بزرگواري و كرامت، هم اكنون مي نگريد كه قوانين و پيمانهاي الهي شكسته شده اما خشم نمي گيريد، در حالي كه اگر پيمان پدرانتان نقض مي شد ناراحت مي شديد، شما مردمي بوديد كه دستورات الهي ابتدا به دست شما مي رسيد و از شما به ديگران ابلاغ مي شد و آثار آن باز به شما برمي گشت. اما امروز جايگاه خود را به ستمگران واگذارديد، و زمام امور خود را به دست بيگانگان سپرديد، امور الهي را به آنان تسليم كرديد، آنهايي كه به شبهات عمل مي كنند، و در شهوات غوطه ورند (بني اميه) به خدا سوگند! اگر دشمنان شما را در زير ستارگان آسمان بپراكنند، باز خداوند شما را براي انتقام گرفتن از ستمگران گرد مي آورد.

p: 108

What is the matter with me! I see you 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.

I notice that misguidance has stood on its centre and spread (all round) through its off-shoots. It weighs you with its weights and confuses you with its measures. Its leader is an out-cast from the community. He persists on misguidance. So on that day none from among you would remain except as the sediment in a cooking pot or the dust left after dusting a bundle. It would 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.

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. 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).

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. Time has pounced upon like a devouring carnivore and wrong is shouting like a camel after remaining silent. People have become brothers over ill-doings. have forsaken religion are united in speaking lie but bear mutual hatred in the matter of truth.

p: 111

When such is the case the son would be a source of anger (instead of coolness of the eye to parents) and rain the cause of heat the wicked would abound and the virtuous would diminish. The people of this time would be wolves its rulers beasts the middle class men gluttons and the poor (almost) dead. Truth would go down falsehood would overflow affection would be claimed with tongues but people would be quarrelsome at heart.

Adultery would be the key to lineage while chastity would be rare and Islam would be worn overturned like the skin.

وَتَخْبِطُكُمْ بِبَاعِهَا (12) . قَائِدُهَا خَارِجٌ مِنْ الْمِلَّةِ، قَائِمٌ عَلَى الضِّلَّةِ; فَلاَ يَبْقَى يَوْمَئِذٍ مِنْكُمْ إِلاَّ ثُفَالَةٌ (13) كَثُفَالَةِ الْقِدْرِ، أَوْ نُفَاضَةٌ كَنُفَاضَةِ الْعِكْمِ (14) ، تَعْرُكُكُمْ عَرْكَ الْأَدِيمِ (15) ، وَتَدُوسُكُمْ دَوْسَ الْحَصَيدِ (16) ، وَتَسْتَخْلِصُ الْمُؤْمِنَ مِنْ بَيْنِكُمُ اسْتَخْلاصَ الطَّيْرِ الْحَبَّةَ الْبَطِينَةَ (17) مِنْ بَيْنِ هَزِيلِ الْحَبِّ.

أَيْنَ تَذْهَبُ بِكُمُ الْمَذَاهِبُ، وَتَتِيهُ بِكُمُ الْغَيَاهِبُ، وَتَخْدَعُكُمُ الْكَوَاذِبُ؟ وَمِنْ أَيْنَ تُؤْتَوْنَ، وَأَنَّى تٌؤْفَكُون؟ فَلِكُلِّ أَجَلٍ كِتَابٌ، وَلِكُلِّ غَيْبَةٍ إِيَابٌ، فَاسْتَمِعُوا مِنْ رَبَّانِيِّكُمْ (18) ، وَأَحْضِرُوهُ قُلُوبَكُمْ، واسْتَيْقِظُوا إِنْ هَتَفَ بِكُمْ (19) ، وَلْيَصْدُقْ رَائِدٌ (20) أَهْلَهُ، وَلْيَجْمَعْ شَمْلَهُ، وَلْيُحْضِرْ ذِهْنَهُ، فَلَقَدْ فَلَقَ لَكُمُ الْأَمْرَ فَلْقَ الْخَرَزَةِ، وَقَرَفَهُ قَرْفَ الصَّمْغَةِ (21) . فَعِنْدَ ذلِكَ أَخَذَ الْبَاطِلُ مَآخِذَهُ، وَرَكِبَ الْجَهْلُ مَرَاكِبَهُ، وَعَظُمَتِ الطَّاغِيَةُ، وَقَلَّتِ الدَّاعِيَةُ، وَصَالَ الدَّهْرُ صِيَالَ السَّبُعِ الْعَقُورِ، وَهَدَرَ فَنِيقُ (22) الْبَاطِلِ بَعْدَ كُظُومٍ (23) ، وَتَوَاخَى النَّاسُ عَلَى الْفُجْورِ، وَتَهَاجَرُوا عَلَى الدِّينِ، وَتَحَابُّوا عَلَى الْكَذِبِ، وَتَبَاغَضُوا عَلَى الصِّدْقِ. فَإِذَا كَانَ ذلِكَ كَانَ الْوَلَدُ غَيْظاً (24) ، وَالْمَطَرُ قَيْظاً (25) ، وَتَفِيضُ اللِّئَامُ فَيْضاً، وَتَغِيضُ الْكِرَامُ غَيْضاً (26) ، وَكَانَ أَهْلُ ذلِكَ الزَّمَانِ ذِئَاباً، وَسَلاَطَينُهُ سِبَاعاً، وَأَوْسَاطُهُ أُكَّالاً، وَفُقَرَاؤُهُ أَمْوَاتاً، وَغَارَ الصِّدْقُ، وَفَاض الْكَذِبُ، وَاسْتُعْمِلَتِ الْمَوَدَّةُ بِاللِّسَانِ، وَتَشَاجَرَ النَّاسُ بِالْقُلُوبِ، وَصَارَ الْفُسُوقُ نَسَباً، وَالْعَفَافُ عَجَباً، وَلُبِسَ الْأَسْلاَمُ لُبْسَ الْفَرْوِ مَقْلُوباً.

وصف پيامبر اسلام (ص) پيامبر (ص) را از درخت تنومند پيامبران، از سرچشمه نور هدايت، از جايگاه بلند بي همانند، از سرزمين بطحا، از چراغهاي برافروخته در تاريكيها، و از سرچشمه هاي حكمت برگزيد.

پيامبر (ص) طبيبي است كه براي درمان بيماران سيار است، مرهمهاي شفابخش او آماده، و ابزار داغ كردن زخمها را گداخته، براي شفاي قلبهاي كور، و گوشهاي ناشنوا، و زبانهاي لال، آماده است و با داروي خود در پي يافتن بيماران فراموش شده و سرگردان است. علل انحراف فرزندان اميه بني اميه با نور حكمت، جان و دل خود را روشن نساخته، و با شعله هاي فروزان دانش، قلب خود را نوراني نكرده اند، چونان چهارپايان صحرايي و سنگهاي سخت و نفوذناپذيرند

به تحقيق رازهاي درون براي صاحبان آگاهي آشكار، و راه حق براي گمراهان نيز روشن است، و رستاخيز نقاب از چهره برانداخت، و نشانه هاي خود را براي زيركان و آنان كه طالب حقند نماياند. نكوهش كوفيان مردم كوفه! چرا شما را پيكرهاي بي روح، و روحهاي بدون جسد مي نگرم؟ چرا شما را عبادت كنندگاني بدون صلاحيت، و بازرگاناني بدون سود و تجارت، و بيداراني خفته، و حاضراني غايب از صحنه، بينندگاني نابينا، شنوندگاني كر، و سخن گوياني لال، مشاهده مي كنم؟

پرچم گمراهي در جاي خود برافراشته شده، و طرفداران آن پراكنده شده اند، شما را با پيمانه خود مي سنجند و سركوب مي كنند، پرچمدارشان (معاويه)، از ملت اسلام خارج و بر راه گمراهي ايستاده است. خبر از كشتار و فساد بني اميه پس آن روز كه بر شما دست يابند جز تعداد كمي از شما باقي نگذارند، چونان باقيمانده غذايي اندك در ته ديگ، يا دانه هاي غذاي چسبيده در اطراف ظرف، مانند پوستهاي چرمي شما را به هم پيچانده مي فشارند، و همانند خرمن شما را به شدت مي كوبند، و چونان پرنده اي كه دانه هاي درشت را از لاغر جدا كند، اين گمراهان، مومنان را از ميان شما جدا ساخته نابود مي كنند. هشدار و سفارش به اطاعت از اهل بيت (ع) با توجه به اين همه خطرات، روشهاي گمراه كننده شما را به كجا مي كشاند؟ تاريكيها و ظلمتها، تا كي شما را متحير مي سازد؟ دروغ پردازيها تا چه زماني شما را مي فريبد؟ از كجا دشمن در شما نفوذ كرده به اينجا آورده و به كجا باز مي گرداند؟ آگاه باشيد! كه هر سرآمدي را پرونده اي، و هر غيبتي را بازگشت دوباره ايست مردم! به سخن عالم خداشناس خود گوش فرا دهيد، دلهاي خود را در پيشگاه او حاضر كنيد، و با فريادهاي او بيدار شويد، رهبر جامعه بايد با مردم به راستي سخن گويد، و پراكندگي مردم را به وحدت تبديل، و انديشه خود را براي پذيرفتن حق آماده گرداند، پيشواي شما چنان واقعيتها را براي شما شكافت چونان شكافتن مهره هاي ظريف، و حقيقت را از باطل چون شيره درختي كه از بدنه آن خارج شود، بيرون كشيد.

p: 114

خبر از مسخ ارزشها در حكومت بني اميه

پس در آن هنگام كه امويان بر شما تسلط يابند، باطل بر جاي خود استوار شود، و جهل و ناداني بر مركبها سوار، و طاغوت زمان عظمت يافته، و دعوت كنندگان به حق اندك و بي مشتري خواهند شد، روزگار چونان درنده خطرناكي حمله ورشده، و باطل پس از مدتها سكوت، نعره مي كشد، مردم در شكستن قوانين خدا دست در دست هم مي گذارند، و در جدا شدن از دين متحد مي گردند، و در دروغ پردازي با هم دوست و در راستگويي دشمن يكديگرند و چون چنين روزگاري مي رسد، فرزند با پدر دشمني ورزد، و باران خنك كننده، گرمي و سوزش آورد، پست فطرتان همه جا را پر مي كنند، نيكان و بزرگواران كمياب مي شوند، مردم آن روزگار چون گرگان، و پادشاهان چون درندگان، تهيدستان طعمه آنان، و مستمندان چونان مردگان خواهند بود، راستي از ميانشان رخت برمي بندد، و دروغ فراوان مي شود، با زبان تظاهر به دوستي دارند اما در دل دشمن هستند، به گناه افتخار مي كنند، و از پاكدامني به شگفت مي آيند، و اسلام را چون پوستيني واژگونه مي پوشند.

(O' Allah!) The eyes have not seen Thee so as to be aware of Thee but Thou wert before the describers of Thy creation. Thou didst not create the creation on account of loneliness nor didst make them work for gain. He whom Thou catchest cannot go farther than Thee and he whom Thou holdest cannot escape Thee. He who disobeys Thee does not decrease Thy authority and he who obeys Thee does not add to Thy Might. He who disagrees with Thy judgement cannot turn it and he who turns away from Thy command cannot do without Thee. Every secret before Thee is open and for Thee every absent is present.

Thou art everlasting there is no end to Thee. Thou art the highest aim there is no escape from Thee Thou art the promised (point of return) from which there is no deliverance except towards Thee. In Thy hand is the forelock of every creature and to Thee is the return of every living being. Glory to Thee! How great is Thy creation that we see but how small is this greatness by the side of Thy Might. How awe-striking is Thy realm that we notice but how humble is this against what is hidden from us out of Thy authority. How extensive are Thy bounties in this world but how small are they against the bounties of the next world.

A part of the same sermon about the Angels

Thou (O' Allah) made angels reside in Thy skies and place them high above from Thy earth. They have the most knowledge about Thee and Thy whole creation the most fearing from Thee and the nearest to Thee. They never stayed in loins nor were retained in wombs. They were not created "from mean water (semen)" (Qur'an 32:8; 77:20). They were not dispersed by vicissitudes of time. They are on their places (distinct) from Thee and in their positions near Thee. Their desires are concentrated in Thee. Their worship for Thee is much. Their neglect from Thy command is little. If they witness what remains hidden about Thee they would regard their deeds as very little they would criticise themselves and would realise that they did not worship Thee according to Thy right for being worshipped and did not obey Thee as Thou hast the right of being obeyed.

p: 116

About the bounties and guidance of Allah and those who are ungrateful

Glorified art Thou the Creator the Worshipped on account of Thy good trials of Thy creatures. Thou created a house (the Paradise) and provided in it for feasting drinks foods spouses servants places streams plantations and fruits. Then Thou sent a messenger to invite towards it but the people did not respond to the caller and did not feel persuaded to what Thou persuaded them nor showed eagerness towards what Thou desired them to feel eager. They jumped on the carcass (of this world) earned shame by eating it and became united on 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. 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 desister from Allah nor takes admonition from any preacher. He sees those who have been caught in neglect whence there is neither rescission nor reversion.

About Death

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 next world 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. Then death increases its struggle over them.

p: 117

In some one 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. Now the consequences of collecting it have overtaken him. He gets ready to leave it. It would remain for those who are behind him. They would enjoy it and benefit by it.

It would be an easy acquisition for others but a burden on his back and the man cannot get rid of it. He would thereupon bite his hands with teeth out of shame for what was disclosed to him about his affairs at the time of his death. He would dislike what he coveted during the days of his life and would 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.

Death would go on affecting his body till his ears too would behave like his tongue (and lose functioning). So he would lie among his people neither speaking with his tongue or hearing with his ears. He would be rotating his glance over their faces watching the movements of their tongues but not hearing their speaking. Then death would increase its sway over him and his sight would be taken by death as the ears had been taken and the spirit would depart from his body. He would then become a carcass among his own people. They would feel loneliness from him and get away from near him. He would not join a mourner or respond to a caller. Then they would carry him to a small place in the ground and deliver him in it to (face) his deeds. They abandoned visiting him.

p: 118

About the Day of Judgement

Till whatever is written as ordained approaches its end 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 would convulse the sky and split it. He would quake the earth and shake it. He would root out the mountains and scatter them. They would crush each other out of awe of His Glory and fear of His Dignity.

He would take out everyone who is in it. He would refresh them after they had been worn out and collect them after they had been separated. Then He would set them apart for questioning about the hidden deeds and secret acts. He would then divide them into two groups rewarding one and punishing the other. As regards the obedient people He would reward them with His nearness and would keep them for ever in His house from where those who settle therein do not move out. Their position would not undergo change fear would not overtake them ailments would not befall them dangers would not affect them and journey would not force them (from place to place).

As for people of sins He would settle them in the worst place would bind their hands with the necks bind the forelocks with feet and would clothe them in shirts of tar and dresses cut out of flames. They would be in punishment whose heat would be severe door would 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.

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A part of the same sermon about the Holy Prophet

He treated this world disdainfully and regarded it low. He held it contemptible and hated it. He realised that Allah kept it away from him with intention and spread it out for others by way of contempt. 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) counselled his people as a warner (against Divine chastisement) and called (people) towards Paradise as a conveyor of good tidings.

About the Descendants of the Holy Prophet

We are the tree of prophethood staying place of (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.

في الملائكة الكرام

و منها : مِنْ مَلاَئِكَةٍ أَسْكَنْتَهُمْ سَمَاوَاتِكَ، وَرَفَعْتَهُمْ عَنْ أَرْضِكَ; هُمْ أَعْلَمُ خَلْقِكَ بِكَ، وَأَخْوَفُهُمْ لَكَ، وَأَقْرَبُهُمْ مِنْكَ; لَمْ يَسْكُنُوا الْأَصْلاَبَ، وَلَمْ يُضَمَّنُوا الْأَرْحَامَ، وَلَمْ يُخْلَقُوا (مِنْ مَاءٍ مَهيٍن) (2) ، وَلَمْ يَتَشَعَّبْهُمْ (رَيْبَ الْمَنُونِ) (3) ; وَإِنَّهُمْ عَلَى مَكَانِهمْ مِنْكَ، وَمَنْزِلَتِهِمْ عِنْدَكَ، وَاسْتِجْمَاعِ أَهْوَائِهِمْ فِيكَ، وَكَثْرَةِ طَاعَتِهِمْ لَكَ، وَقِلَّةِ غَفْلَتِهِمْ عَنْ أَمْرِكَ، لَوْ عَايَنُوا كُنْهَ مَا خَفِيَ عَلَيْهِمْ مِنْكَ لَحَقَّرُوا أَعْمَالَهُمْ، وَلَزَرَوْا (4) عَلَى أَنْفُسِهِمْ، وَلَعَرَفُوا أَنَّهُمْ لَمْ يَعْبُدُوكَ حَقَّ عِبَادَتِكَ، وَلَمْ يُطِيعُوكَ حَقَّ طَاعَتِكَ.

عصيان الخلق

سُبْحَانَكَ خَالِقاً وَمَعْبُوداً! بِحُسْنِ بَلاَئِكَ (5) عِنْدَ خَلْقِكَ، خَلَقْتَ دَاراً، وَجَعَلْتَ فِيهَا مَأْدُبَةً

(6) : مَشْرَباً وَمَطْعَماً، وَأَزْوَاجاً وَخَدَماً، وَقُصُوراً، وَأَنْهَاراً، وَزُرُوعاً، وَثِمَاراً. ثُمَّ أَرْسَلْتَ دَاعِياً يَدْعُو إِلَيْهَا، فَلاَ الدَّاعِيَ أَجَابُوا، وَلاَ فِيَما رَغَّبْتَ رَغِبُوا، وَلاَ إِلَى مَا شَوَّقْتَ إِلَيْهِ اشْتَاقُوا. أَقْبَلُوا عَلَى جِيفَةٍ قَدْ افْتَضَحُوا بِأَكْلِهَا، وَاصْطَلَحُوا عَلَى حُبِّهَا، وَمَنْ عَشِقَ شَيْئاً أَعْشَى (7) بَصَرَهُ، وَأَمْرَضَ قَلْبَهُ، فَهُوَ يَنْظُرُ بِعَيْن غَيْرِ صَحِيحَةٍ، وَيَسْمَعُ بَأُذُن غَيْرِ سَمِيعَةٍ، قَدْ خَرَقَتِ الشَّهَوَاتُ عَقْلَهُ، وَأَمَاتَتِ الدُّنْيَا قَلْبَهُ، وَوَلِهَتْ عَلَيْهَا نَفْسُهُ، فَهُوَ عَبْدٌ لَهَا، وَلِمَنْ فِي يَدَيْهِ شَيْءٌ مِنْهَا، حَيْثُمَا زَالَتْ زَالَ إِلَيْهَا، وَحَيْثُما أَقْبَلَتْ أَقْبَلَ عَلَيْهَا; لاَ يَنْزَجِرُ مِنَ اللهِ بِزَاجِرٍ، وَلاَيَتَّعِظُ مِنْهُ بِوَاعِظٍ، وَهُوَ يَرَى الْمَأْخُوذِينَ عَلَى الْغِرَّةِ (8) ، حَيْثُ لاَ إِقَالَةَ وَلاَ رَجْعَةَ، كَيْفَ نَزَلَ بِهمْ مَا كَانُوا يَجْهَلُونَ، وَجَاءَهُمْ مِنْ فِرَاقِ الدُّنْيَا مَا كَانُوا يَأْمَنُونَ، وَقَدِمُوا مِنَ الْآخِرَةِ عَلَى مَا كَانُوا يُوعَدُونَ. فَغَيْرُ مَوْصُوفٍ مَا نَزَلَ بِهمْ: اجْتَمَعَتْ عَلَيْهِمْ سَكْرَةُ الْمَوْتِ وَحَسْرَةُ الْفَوْتِ، فَفَتَرَتْ لَهَا أَطْرَافُهُمْ، وَتَغَيَّرَتْ لَهَا أَلْوَانُهُمْ. ثُمَّ ازْدَادَ الْمَوْتُ فِيهِمْ وُلُوجاً (9) ، فَحِيلَ بَيْنَ أَحَدِهِمْ وَبَيْنَ مَنْطِقِهِ، وَإِنَّهُ لَبَيْنَ أَهْلِهِ يَنْظُرُ بِبَصَرِهِ، وَيَسْمَعُ بِأُذُنِهِ، عَلَى صِحَّةًٍ مِنْ عَقْلِهِ، وَبَقَاءٍ مِنْ لُبِّهِ، يُفَكِّرُ فِيمَ أَفْنَى عُمْرَهُ، وَفِيمَ أَذْهَبَ دَهْرَهُ! وَيَتَذَكَّرُ أَمْوَالاً جَمَعَهَا، أَغْمَضَ (10) فِي مَطَالِبِهَا، وَأَخَذَهَا مِنْ مُصَرَّحَاتِهَا وَمُشْتَبِهَاتِهَا، قَدْ لَزِمَتْهُ تَبِعَاتُ (11) جَمْعِهَا، وَأَشْرَفَ عَلَى فِرَاقِهَا، تَبْقَى لِمَنْ وَرَاءَهُ يَنْعَمُونَ فِيهَا، وَيَتَمَتَّعُونَ بِهَا، فَيَكُونُ الْمَهْنَأُ (12) لِغَيْرِهِ، وَالْعِبءُ (13) عَلَى ظَهْرِهِ. وَالْمَرْءُ قَدْ غَلِقَتْ رُهُونُهُ (14) بِهَا، فَهُوَ يَعَضُّ يَدَهُ نَدَامَةً عَلَى مَا أَصْحَرَ (15) لَهُ عِنْدَ الْمَوْتِ مِنْ أَمْرِهِ، وَيَزْهَدُ فِيَما كَانَ يَرْغَبُ فِيهِ أَيَّامَ عُمُرِهِ، وَيَتَمَنَّى أَنَّ الَّذِي كَانَ يَغْبِطُهُ بِهَا وَيَحْسُدُهُ عَلَيْهَا قَدْ حَازَهَا دُونَهُ! فَلَمْ يَزَلِ الْمَوْتُ يُبَالِغُ فِي جَسَدِهِ حَتَّى خَالَطَ لِسَانُهُ سَمْعَهُ (16) ، فَصَارَ بَيْنَ أَهْلِهِ لاَ يَنْطِقُ بِلِسَانِهِ، وَلاَ يَسْمَعُ بِسَمْعِهِ: يُرَدِّدُ طَرْفَهُ بِالنَّظَرِ في وجُوهِهِمْ، يَرَى حَرَكَاتِ أَلْسِنَتِهِمْ، وَلاَ يَسْمَعُ رَجْعَ كَلاَمِهِمْ. ثُمَّ ازْدَادَ الْمَوْتُ الْتِيَاطاً (17) بِهِ، فَقُبِضَ بَصَرُهُ كَمَا قُبِضَ سَمْعُهُ، وَخَرَجَتِ الرُّوحُ مِنْ جَسَدِهِ، فَصَارَ جِيفَةً بَيْنَ أَهْلِهِ، قَدْ أوْحَشُوا مِنْ جَانِبِهِ، وَتَبَاعَدُوا مِنْ قُرْبِهِ. لاَ يُسْعِدُ بَاكِياً، وَلاَ يُجِيبُ دَاعِياً. ثُمَّ حَمَلُوهُ إِلَى مَخَطٍّ فِي الْأَرْضِ، فَأَسْلَمُوهُ فِيهِ إِلَى عَمَلِهِ، وَانْقَطَعُوا عَنْ زَوْرَتِهِ (18) .

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القيامة

حَتَّى إِذَا بَلَغَ الْكِتَابُ أَجَلَهُ، وَالْأَمْرُ مَقَادِيرَهُ، وَأُلْحِقَ آخِرُ الْخَلْقِ بِأَوَّلِهِ، وَجَاءَ مِنْ أَمْرِ اللهِ مَا يُرِيدُهُ مِنْ تَجْدِيدِ خَلْقِهِ، أَمَادَ (19) السَّماءَ وَفَطَرَهَا (20) ، وَأَرَجَّ الْأَرْضَ وَأَرْجَفَهَا، وَقَلَعَ جِبَالَها وَنَسَفَهَا، وَدَكَّ بَعْضُهَا بَعْضاً مِنْ هَيْبَةِ جَلاَلَتِهِ وَمَخُوفِ سَطْوَتِهِ، وَأَخْرَجَ مَنْ فِيهَا، فَجَدَّدَهُمْ بَعْدَ إِخْلاَقِهمْ (21) ، وَجَمَعَهُمْ بَعْدَ تَفْرِيِقِهِم، ثُمَّ مَيَّزَهُمْ لِمَا يُريدُهُ مَنْ مَسْأَلَتِهِمْ عَنْ خَفَايَا الْأَعْمَالِ وَخَبَايَا الْأَفْعَالِ، وَجَعَلَهُمْ فَرِيقَيْنِ: أَنْعَمَ عَلَى هؤُلاَءِ وَانْتَقَمَ مِنْ هؤُلاَءِ. فَأَمَّا أَهْلُ الطَّاعَةِ فَأَثَابَهُمْ بِجِوَارِهِ، وَخَلَّدَهُمْ في دَارِهِ، حَيْثُ لاَ يَظْعَنُ النُّزَّالُ، وَلاَ تَتَغَيَّرُ بِهِمُ

الْحَالُ، وَلاَ تَنُوبُهُمُ الْأَفْزَاعُ (22) ، وَلاَ تَنَالُهُمُ الْأَسْقَامُ، وَلاَ تَعْرِضُ لَهُمُ الْأَخْطَارُ، وَلاَ تُشْخِصُهُمُ (23) الْأَسْفَارُ. وَأَمَّا أَهْلُ الْمَعْصِيَةِ فَأَنْزَلَهُمْ شَرَّ دَارٍ، وَغَلَّ الْأَيْدِيَ إِلَى الْأَعْنَاقِ، وَقَرَنَ النَّوَاصِيَ بِالْأَقْدَامِ، وَأَلْبَسَهُمْ سَرَابِيلَ الْقَطِرَانِ (24) ، وَمُقَطَّعَاتِ (25) النِّيرَانِ، فِي عَذَابٍ قَدِ اشْتَدَّ حَرُّهُ، وَبَابٍ قَدْ أُطْبِقَ عَلَى أَهْلِهِ، فِي نَارٍ لَهَا كَلَبٌ (26) وَلَجَبٌ (27) ، وَلَهَبٌ سَاطِعٌ، وَقَصِيفٌ (28) هَائِلٌ، لاَ يَظْعَنُ مُقِيمُهَا، وَلاَ يُفَادَى أَسِيرُهَا، وَلاَ تُفْصَمُ كُبُولُهَا (29) . لاَ مُدَّةَ لِلدَّارِ فَتَفْنَى، وَلاَ أَجَلَ لِلْقَوْمِ فَيُقْضَى.

زهدالنبي

ومنها في ذكر النبي صلى الله عليه وآله: قَدْ حَقَّرَ الدُّنْيَا وَصَغَّرَهَا، وَأَهْوَنَ بَهَا وَهَوَّنَهَا، وَعَلِمَ أَنَّ اللهَ تعالى زَوَاهَا (30) عَنْهُ اخْتِيَاراً، وَبَسَطَهَا لِغَيْرِهِ احْتِقَاراً، فَأَعْرَضَ عَنِ الدُّنْيَا بِقَلْبِهِ، وَأَمَاتَ ذِكْرَهَا عَنْ نَفْسِهَ، وَأَحَبَّ أَنْ تَغِيبَ زِينَتُهَا عَنْ عَيْنِهِ، لِكَيْلاَ يَتَّخِذَ مِنْهَا رِيَاشاً (31) ، أوْ يَرْجُوَ فِيهَا مَقَاماً. بَلَّغَ عَنْ رَبِّهِ مُعْذِراً (32) ، وَنَصَحَ لاُِمَّتِهِ مُنْذِراً، وَدَعاَ إِلَى الْجَنَّةِ مُبَشِّراً، وَخَوَّفَ مِنَ النَّارِ مُحَذِّراً.

أهل البيت

نَحْنُ شَجَرَةُ النُّبُوَّةِ، وَمَحَطُّ الرِّسَالَةِ، وَمُخْتَلَفُ الْمَلاَئِكَةِ (33) ، وَمَعَادِنُ الْعِلْمِ، وَيَنَابِيعُ الْحُكْمِ، نَاصِرُنا وَمُحِبُّنَا يَنْتَظِرُ الرَّحْمَةَ، وَعَدُوُّنا وَمُبْغِضُنَا يَنْتَظِرُ السَّطْوَةَ.

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وصف فرشتگان شگفت آور است آفرينش فرشتگان تو كه گروهي از آنها را در آسمانها سكونت دادي و از زمين بالا برده اي، آنها از همه آفريدگان نسبت به تو آگاه ترند، و بيشتر از همه نسبت به تو بيمناكند، و به تو نزديكترند فرشتگاني كه در پشت پدران قرار نگرفته و در رحم مادران پرورش نيافته اند، و از آبي پست خلق نشده اند، و ناراحتي و مشكلات زندگي آنان را پراكنده نساخت، آنها با مقام و مرتبتي كه دارند، و از ارزشي كه در نزد تو برخوردارند، و آنگونه كه تو را دوست دارند، فراوان تو را اطاعت مي كنند كه اندك غفلتي در فرمان تو ندارند اگر آنچه بر آنان پوشيده است بدانند، همه كارهاي خود را كوچك و ناچيز مي شمارند، و بر خويش ايراد مي گيرند، و مي دانند آن گونه كه بايد، تو را عبادت نكرده اند، و آنچنان كه سزاوار توست فرمانبردار نبودند.

نعمتهاي خداوند و سوء استفاده ها خدايا ستايش تو را سزاست، كه آفريننده و معبودي، و بندگان را به درستي آزمايش كردي، خانه آخرت را آفريدي و سفره رنگارنگ نعمتها را گستراندي، و در آن انواع نوشيدني، خوردني، همسران، ميهمانداران، قصرها، نهرهاي روان، ميوه ها و كشتزاران، قرار دادي. سپس پيامبري را فرستادي تا انسانها را به آن خانه و نعمتها دعوت كند، افسوس كه مردم نه آن دعوت كننده را اجابت كردند، و نه به آنچه تو ترغيبشان كردي رغبت نشان دادند، و نه به آنچه تو تشويقشان كردي مشتاق شدند، بر لاشه مرداري روي آوردند كه با خوردن آن رسوا شدند، و در دوستي آن همداستان گرديدند. خطر عشق و وابستگيهاي دروغين هر كس به چيزي عشق ناروا ورزد، نابينايش مي كند، و قلبش را بيمار كرده، با چشمي بيمار مي نگرد، و با گوشي بيمار مي شنود، خواهشهاي نفس پرده عقلش را دريده، دوستي دنيا دلش را ميرانده است، شيفته بي اختيار دنيا و برده آن است و برده كساني است كه چيزي از دنيا در دست دارند، دنيا به هر طرف برگردد او نيز برمي گردد، و هر چه هشدارش دهند از خدا نمي ترسد، از هيچ پنددهنده اي شنوايي ندارد، با اينكه گرفتار آمدگان دنيا را مي نگرد كه راه پس و

p: 124

پيش ندارند و در چنگال مرگ اسيرند مي بينيد كه آنها بلاهايي را كه انتظار آن را نداشتند بر سرشان فرود آمد و دنيايي را كه جاويدان مي پنداشتند از آنها جداشده و به آنچه در آخرت وعده داده شده بودند خواهند رسيد، آنچه بر آنان فرود آمد وصف ناشدني است.

وصف چگونگي مرگ و مردن سختي جان كندن و حسرت از دست دادن دنيا به دنياپرستان هجوم آورد، بدنها در سختي جان كندن سست شده و رنگ باختند، مرگ آرام آرام همه اندامشان را فرا گرفته، زبان را از سخن گفتن باز مي دارد، و او در ميان خانواده اش افتاده با چشم خود مي بيند و با گوش مي شنود و با عقل درست مي انديشد كه عمرش را در پي چه كارهايي تباه كرده؟ و روزگارش را چگونه سپري نمود؟ به ياد ثروتهايي كه جمع كرده مي افتد، همان ثروتهايي كه در جمع آوري آنها چشم بر هم گذاشته و از حلال و حرام و شبهه ناك گرد آورده و اكنون گناه جمع آوري آن همه بر دوش اوست كه هنگام جدايي با آنها فرا رسيد، و براي وارثان باقيمانده است تا از آن بهره مند گردند، و روزگار خود گذرانند، راحتي و خوشي آن براي ديگري و كيفر آن بر دوش اوست، و او در گرو اين اموال است كه دست خود را از پشيماني مي گزد. به خاطر واقعيتهايي كه هنگام مرگ مشاهده كرده است. در اين حالت از آنچه كه در زندگي دنيا به آن علاقمند بود بي اعتناشده آرزو مي كند، اي كاش آن كسي كه در گذشته بر ثروت او رشك مي برد، اين اموال را جمع كرده بود، اما مرگ همچنان بر اعضا بدن او چيره مي شود، تا آنكه گوش او

p: 125

مانند زبانش از كار مي افتد، پس در ميان خانواده اش افتاده نه مي تواند با زبان سخن بگويد و نه با گوش بشنود، پيوسته به صورت آنان نگاه مي كند، و حركات زبانشان را مي نگرد اما صداي كلمات آنان را نمي شنود، سپس چنگال مرگ تمام وجودش را فرا مي گيرد، و چشم او نيز مانند گوشش از كار مي افتد، و روح از بدن او خارج مي شود، و چون مرداري در بين خانواده خويش بر زمين مي ماند كه از نشستن در كنار او وحشت دارند، و از او دور مي شوند. نه سوگواران را ياري مي كند و نه خواننده اي را پاسخ مي دهد، سپس او را به سوي منزلگاهش در درون زمين مي برند، و به دست عملش مي سپارند و براي هميشه از ديدارش چشم مي پوشند.

وصف رستاخيز و زنده شدن دوباره تا آن زمان كه پرونده اين جهان بسته شود، و خواست الهي فرا رسد، و آخر آفريدگان به آغاز آن بپيوندد، و فرمان خدا در آفرينش دوباره دررسد. آنگاه آسمان را به حركت آورد و از هم بشكافد، و زمين را به شدت بلرزاند، و تكان سخت دهد، كه كوهها از جا كنده شده و در برابر هيبت و جلال پروردگاري بر يكديگر كوبيده و متلاشي شده و با خاك يكسان گردد سپس هر كس را كه در زمين به خاك سپرده شده، درآورد، و پس از فرسودگي تازه شان گرداند، و پس از پراكنده شدن، همه را گردآورد، سپس براي حسابرسي و روشن شدن اعمال از هم جدا سازد، آنها را به دو دسته تقسيم فرمايد، به گروهي نعمتها دهد و از گروه ديگر انتقام گيرد، اما فرمانبرداران را در جوار رحمت خود جاي دهد و در بهشت جاويدان قرار دهد، خانه اي كه مسكن گزيدگان آن هرگز كوچ نكنند و حالات زندگي آنان تغيير نپذيرد، در آنجا دچار ترس و وحشت نشوند، و بيماريها در آنها نفوذ نخواهد كرد، خطراتي دامنگيرشان نمي شود، و سفري در پيش ندارند تا از منزلي به منزل ديگر كوچ كنند. و اما گنهكاران را در بدترين منزلگاه درآورد، و دست و پاي آنها را با غل و زنجير به گردنشان درآويزد، چنانكه سرهايشان به پاها نزديك گردد، جامه هاي آتشين بر بدنشان پوشاند، و در عذابي كه حرارت آتش آن بسيار شديد و بر روي آنها بسته، و صداي شعله ها هراس انگيز است قرار دهد. جايگاهي كه هرگز از آن خارج نگردند، و براي اسيران آن غرامتي نپذيرند، و زنجيرهاي آن گسسته نمي شود، مدتي براي عذاب آن تعيين نشده تا پايان پذيرد و نه سرآمدي تا فرا رسد.

p: 126

پارسايي پيامبر (ص) پيامبر (ص) دنيا را كوچك شمرد و در چشم ديگران آن را ناچيز جلوه داد، آن را خوار مي شمرد و در نزد ديگران خوار و بي مقدار معرفي فرمود. و مي دانست كه خداوند براي احترام به ارزش او دنيا را از او دور ساخت و آن را براي ناچيز بودنش به ديگران بخشيد، پيامبر (ص) از جان و دل به دنيا پشت كرد، و ياد آن را در دلش ميراند، دوست مي داشت كه زينتهاي دنيا از چشم او دور نگهداشته شود، تا از آن لباس فاخري تهيه نسازد، يا اقامت در آن را آرزوها نكند، و براي تبليغ احكامي كه قطع كننده عذرهاست تلاش كرد، و امت اسلامي را با هشدارهاي لازم نصيحت كرد، و با بشارتها مردم را به سوي بهشت فرا خواند، و از آتش جهنم پرهيز داد.

ويژگيهاي اهل بيت (ع) ما از درخت سرسبز رسالتيم، و از جايگاه رسالت و محل آمد و شد فرشتگان برخاستيم، ما معدنهاي دانش و چشمه سارهاي حكمت الهي هستيم، ياران و دوستان ما در انتظار رحمت پروردگارند و دشمنان و كينه توزان ما در انتظار كيفر و لعنت خداوند به سر مي برند.

About the Holy Qur'an and Sunnah

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 behaviours.

Learn the Qur'an 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. 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.

فضل القرآن

وَتَعَلَّمُوا الْقرْآن فَإِنَّهُ أَحْسَنُ الْحَدِيثِ، وَتَفَقَّهُوا فِيهِ فَإِنَّهُ رَبِيعُ الْقُلُوبِ، وَاسْتَشْفُوا بِنُورِهِ فَإِنَّهُ شِفَاءُ الصُّدُورِ، وَأَحْسِنُوا تِلاَوَتَهُ فَإِنَّهُ أَنْفَعُ الْقَصَصِ. وَإِنَّ الْعَالِمَ الْعَامِلَ بِغَيْرِ عِلْمِهِ كَالْجَاهِلِ الْحَائِرِ الَّذِي لاَ يَسْتَفِيقُ مِنْ جَهْلِهِ، بَلِ الْحُجَّةُ عَلَيْهِ أَعْظَمُ، وَالْحَسْرَةُ لَهُ أَلْزَمُ، وَهُوَ عَنْدَ اللهِ أَلْوَمُ (3) .

Its authority is changing. Its life is dirty. Its sweet water is bitter. Its sweetness is like myrrh. Its foods are poisons. Its means are weak. The living in it is exposed to death; the healthy in it is exposed to disease. Its realm is (liable to be) snatched away. The strong in it is (liable to be) defeated and the rich is (liable to be) afflicted with misfortune. The neighbour in it is (liable to be) plundered.

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.

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 molested them with catastrophes threw them down on their noses trampled them under hoofs and helped the vicissitudes of time against them. You have observed its strangeness towards those who went near it acquired it and appropriated it till they depart 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? Is this what you much ask for or remain satisfied with or towards which you feel greedy? How bad is this abode for him who did not suspect it (to be so) and did not entertain fear from it?

p: 131

You should know as you do know that you have to leave it and depart from it. While in it take lesson from those "who proclaimed 'who is more powerful than we'" (Qur'an 41 :15) 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 neighbour. They are neighbours who do not answer a caller nor ward off trouble nor pay heed to a mourner.

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). 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:

. . . As We caused the first creation so will We get it return. (It is) a promise binding Us verily We were doing it. (Qur'an 21 :104)

p: 132

أَوْ أَحْسَنَتْ لَهُمْ صُحْبَةً! بَلْ أَرْهَقَتْهُمْ بَالْقَوَادِحِ (32) ، وَأوْهَنَتْهُمْ بِالْقَوَارِعِ (33) ، وَضَعْضَعَتْهُمْ (34) بِالنَّوَائِبِ، وَعَفَّرَتْهُمْ (35) لِلْمَنَاخِرَ، وَوَطِئَتْهُمْ بَالْمَنَاسِمِ (36) ، وَأَعَانَتْ عَلَيْهِمْ (رَيْبَ الْمَنُونِ)، فَقَدْ رَأَيْتُمْ تَنَكُّرَهَا لِمَنْ دَانَ لَهَا (37) ، وَآثَرَهَا وَأَخْلَدَ إِلَيْهَا (38) ، حِينَ ظَعَنُوا عَنْهَا لَفِرَاقِ الْأَبَدِ. هَلْ زَوَّدَتْهُمْ إِلاَّ السَّغَبَ (39) , أَوْ أَحَلَّتْهُمْ إِلاَّ الضَّنْكَ (40) , أوْ نَوَّرَتْ لَهُمْ إِلاَّ الظُّلْمَةَ, أَوْ أَعْقَبَتْهُمْ إِلاَّ النَّدَامَةَ, أَفَهذِهِ تُؤْثِرُونَ, أَمْ إِلَيْهَا تَطْمَئِنُّونَ, أَمْ عَلَيْهَا تَحْرِصُونَ, فَبِئْسَتِ الدَّارُ لَمَنْ لَمْ يَتَّهِمْهَا، وَلَمْ يَكُنْ فِيهَا عَلَى وَجَلٍ مِنْهَا! فَاعْلَمُوا _ وَأَنْتُمْ تَعْلَمُونَ _ بِأَنَّكُمْ تَارِكُوهَا وَظَاعِنُونَ عَنْهَا، وَاتَّعِظُوا فِيهَا بِالَّذِينَ (قَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً): حُمِلُوا إِلَى قُبُورِهِمْ فَلاَ يُدْعَوْنَ رُكْبَاناً (41) ، وَأُنْزِلُوا الْأَجْدَاثَ (42) فَلاَ يُدْعَوْنَ ضِيفَاناً، وَجُعِلَ لَهُمْ مِنَ الصَّفِيحِ (43) أَجْنَانٌ (44) ، وَمِنَ التُّرَابِ أَكْفَانٌ، وَمِنَ الرُّفَاتِ (45) جِيرَانٌ، فَهُمْ جِيرَةٌ لاَ يُجِيبُونَ دَاعِياً، وَلاَ يَمْنَعُونَ ضَيْماً، وَلاَ يُبَالُونَ مَنْدَبَةً، إِنْ جِيدُوا (46) 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 (47) ، وَلاَ يُرْجَى دَفْعُهُمْ، اسْتَبْدَلُوا بِظَهْرِ الْأَرْضِ بَطْناً، وَبِالسَّعَةِ ضِيقاً، وَبِالْأَهْلِ غُرْبَةً، وَبِالنُّورِ ظُلْمَةً، فَجَاؤُوهَا كَمَا فَارَقُوهَا، حُفَاةً عُرَاةً، قَدْ ظَعَنُوا عَنْهَا بِأَعْمَالِهِمْ إِلَى الْحَيَاةِ الْدَّائِمَةِ وَالدَّارِ الْبَاقِيَةِ، كَمَا قَالَ اللهُ سُبْحَانَهُ وَ تَعَالَي: (كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ وَعْداً عَلَيْنَا إِنَّا كُنَّا فَاعِلِينَ).

عزيزان آن شكست خورده متاع آن نكبت آلود و پناه آورنده آن غارت زده خواهد بود.

عبرت از گذشتگان آيا شما در جاي گذشتگان خود به سر نمي بريد؟ كه عمرشان از شما طولاني تر و آثارشان با دوامتر، و آرزويشان درازتر، و افرادشان بيشتر، و لشگريانشان انبوه تر بودند؟ دنيا را چگونه پرستيدند؟ و آن را چگونه بر خود گزيدند؟ و سپس از آن رخت بربستند و رفتند بي توشه اي كه آنان را براي رسيدن به منزلگاه كفايت كند، و بي مركبي كه آنان را به منزلشان رساند. آيا شنيده ايد كه دنيا خود را فداي آنان كرده باشد؟ يا به گونه اي ياريشان داده با با آنان به نيكي به سر برده باشد؟ نه هرگز!! بلكه سختي و مشكلات دنيا چنان به آنها رسيد كه پوست و گوشتشان را دريد، با سختيها آنان را سست و با مصيبتها ذليل و خوارشان نمود، و بيني آنان را به خاك ماليد و لگدمال كرد، و گردش روزگار را بر ضد آنها برانگيخت، شما ديديد! دنيا آن كس را كه برابر آن فروتني كرد، و آن را برگزيد، و بر همه چيز مقدم داشت، كه گويا جاودانه مي ماند، نشناخت و روي خوش نشان نداد تا آنكه از دنيا رفت، آيا جز گرسنگي توشه اي به آنها سپرد؟ آيا جز در سختي فرودشان نياورد؟ و آيا روشني دنيا جز تاريكي، و سرانجامش جز پشيماني بود؟ پرهيز از دنياي حرام آيا شما چنين دنيايي را بر همه چيز مقدم مي داريد؟ و بدان اطمينان مي كنيد؟ يا در آرزوي آن به سر مي بريد؟ پس دنيا بد خانه اي است براي كسي كه خوشبين باشد، و يا از خطرات آن نترسد، پس بدانيد!- و مي دانيد- كه آن را ترك مي كنيد و از آن رخت برمي بنديد، و پند گيريد از آنها كه گفتند: (چه كسي از ما نيرومندتر است؟) سپس آنان را به گورهايشان سپردند بي آنكه سواره كارانشان خوانند، و در قبرها فرود آوردند بي آنكه همسايگان ناميده شوند، از سطح زمين، قبرها، و از خاك كفنها، و از استخوانهاي پوسيده همسايگاني پديد آمدند، كه هيچ خواننده اي را پاسخ نمي دهند، و هيچ ستمي را باز نمي دارند، و نه به نوحه گري توجهي دارند، نه از باران خوشحال و نه از قحطسالي نوميد مي گردند، گرد هم قرار دارند و تنهايند، همسايه يكديگرند اما از هم دورند، فاصله اي با هم ندارند ولي هيچگاه به ديدار يكديگر نمي روند، نزديكان از هم دورند، بردباراني هستند كه كينه ها از دل آنان رفته، بي خبراني كه حسد در دلشان فرومرده است، نه از زيان آنها ترسي، و نه به دفاع آنها اميدي وجود دارد، درون زمين را به جاي سطح آن براي ماندن انتخاب كردند و خانه هاي تنگ و تاريك را به جاي خانه هاي وسيع برگزيدند، بجاي زندگي

p: 135

با خويشاوندان، غربت را، و به جاي نور، ظلمت را را برگزيدند، به زمين بازگشتند چونان كه در آغاز آن را پابرهنه و عريان ترك گفتند، و با اعمال خود به سوي زندگي جاويدان و خانه هميشگي كوچ كردند، آنان كه خداي سبحان فرمود: (چنانكه آفرينش را آغاز كرديم، آن را باز مي گردانيم، و عده اي برماست و همانا اين كار را انجام خواهيم داد).

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 would stay with you for good. Nothing prevents anyone among you to disclose to his comrade the shortcomings he is afraid of except the fear that the comrade would also disclose to him similar defects. You have decided 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.

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 noons 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.

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. 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 because the wealth has gone and misfortune has come to him. As for its lessons a man reaches near (realisation of) his desires when (suddenly) the approach of his death cuts them; then neither the desire is achieved nor the desirer 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. 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.

p: 141

Certainly nothing is viler than evil except its punishment and nothing is better than good except its reward. 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 the news of the unknown. 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. 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 position 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. So hasten towards (good) actions and dread the suddenness of death because the return of age cannot be hoped for as the return of livelihood can be hoped for. 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 "fear Allah as He ought to be feared and do not die until you are (true) Muslim." (Qur'an 3:102)

p: 142

إِنَّهُ لَيْسَ شَيْءٌ بِشَرٍّ مِنَ الشَّرِّ إِلاَّ عِقَابُهُ، وَلَيْسَ شَيْءٌ بِخَيْرٍ مِنَ الْخَيْرِ إِلاَّ ثَوَابُهُ، وَكُلُّ شَيْءٍ مِنَ الدُّنْيَا سَمَاعُهُ أَعْظَمُ مِنْ عِيَانِهِ، وَكُلُّ شَيْءٍ مِنَ الْآخِرَةِ عِيَانُهُ أَعْظَمُ مِنْ سَمَاعِهِ، فَلْيَكْفِكُمْ مِنَ الْعِيَانِ السَّمَاعُ، وَمِنَ الْغَيْبِ الْخَبَرُ. وَاعْلَمُوا أَنَّ مَا نَقَصَ مِنَ الدُّنْيَا وَزَادَ في الْآخِرَةِ خَيْرٌ مِمَّا نَقَصَ مِنَ الْآخِرَةِ وَزَادَ فِي الدُّنْيَا: فَكَمْ مِنْ مَنْقُوصٍ رَابحٍ وَمَزِيدٍ خَاسِرٍ! إنَّ الَّذي أُمِرْتُمْ بِهِ أَوْسَعُ مِنَ الَّذِي نُهِيتُمْ عَنْهُ، وَمَا أُحِلَّ لَكُمْ أَكْثَرُ مِمَّا حُرِّمَ عَلَيْكُمْ، فَذَرُوا مَا قَلَّ لِمَا كَثُرَ، وَمَا ضَاقَ لِمَا اتَّسَعَ. قَدْ تُكُفِّلَ لِكُمْ بِالرِّزْقِ، وَأُمِرْتُمْ بَالْعَمَلِ، فَلاَ يَكُونَنَّ الْمَضْمُونُ لَكُمْ طَلَبُهُ أَوْلَى بِكُمْ مِنَ الْمَفْرُوضِ عَلَيْكُمْ عَمَلُهُ، مَعَ أَنَّهُ واللهِ لَقَدِ اعْتَرَضَ الشَّكُّ، وَدَخِلَ (15) الْيَقِينُ، حَتَّى كَأَنَّ الَّذِي ضُمِنَ لَكُمْ قَدْ فُرِضَ عَلَيْكُمْ، وَكَأَنَّ الَّذِي قَدْ فُرِضَ عَلَيْكُمْ قَدْ وُضِعِ عَنْكُمْ. فَبَادِرُوا الْعَمَلَ، وَخَافُوا بَغْتَةَ الْأَجَلِ، فَإِنَّهُ لاَ يُرْجَى مِنْ رَجْعَةِ الْعُمُرِ مَا يُرْجَى مِنْ رَجْعَةِ الرِّزْقِ، مَا فَاتَ الْيَوْمَ مِنَ الرِّزْقِ رُجِيَ غَداً زِيَادَتُهُ، وَمَا فَاتَ أَمْسِ مِنَ الْعُمُرِ لَمْ يُرْجَ الْيَوُمَ رَجْعَتُهُ. الرَّجَاءُ مَعَ الْجَائِي، وَالْيَأْسُ مَعَ الْمَاضِي، ف_َ (اتَّقُوا اللهَ حَقَّ تُقَاتِهِ وَلاَ تَمُوتُنَّ إِلاَّ وَأَنْتُمْ مُسْلِمُونَ).

سفارش به تقوي اي بندگان خدا! شما را به تقواي الهي سفارش مي كنم، كه زاد و توشه سفر قيامت است، تقوا توشه اي كه به منزل رساند، پناهگاهي كه ايمن مي گرداند، بهترين خواننده آن را به گوش مردم خوانده، و بهترين شنونده آن را فرا گرفت، پيامبري كه بهتر از هر كس سخن را به گوش مردم رساند. پس خواننده، دعوت خود را به خوبي شنواند، و شنونده خود را رستگار گرداند. اي بندگان خدا! همانا تقواي الهي دوستان خدا را از انجام محرمات باز مي دارد، و قلبهايشان را پر از ترس خدا مي سازد تا آنكه شبهاي آنان با بي خوابي، و روزهايشان با تحمل تشنگي، و روزه داري، سپري مي گردد، كه آسايش آخرت را با رنج دنيا و سيراب شدن آنجا را با تحمل تشنگي دنيا به دست آوردند، اجل و مرگ را نزديك ديده و در اعمال نيكو شتاب كرده اند، آرزوهاي دنيايي را دروغ خواندند و مرگ را به درستي نگريستند. شناخت دنيا آري همانا دنيا خانه نابود شدن، رنج بردن از دگرگونيها، و عبرت گرفتن است، و از نشانه نابودي آنكه روزگار كمان خود را به زه كرده، تيرش به خطا نمي رود، و زخمش بهبودي ندارد، زنده را با تير مرگ هدف قرار مي دهد، و تندرست را با بيماري از پا درمي آورد، و نجات يافته

را به هلاكت مي كشاند دنيا خورنده ايست كه سيري ندارد، و نوشنده اي است كه سيراب نمي شود، و نشانه رنج دنيا آنكه آدمي جمع آوري مي كند آنچه را كه نمي خورد، و مي سازد بنايي كه خود در آن مسكن نمي كند، پس به سوي پروردگار خود مي رود نه مالي برداشته و نه خانه اي به همراه برده است. و نشانه دگرگوني دنيا آنكه، كسي كه ديروز مردم به او ترحم مي كردند امروز حسرت او مي خوردند و آن كس را كه حسرت او مي خوردند امروز به او ترحم مي كنند، و اين نيست مگر براي نعمتهايي كه به سرعت دگرگون مي شود، و بلاهايي كه ناگهان نازل مي گردد، و نشانه عبرت انگيز بودن دنيا، آنكه، آدمي پس از تلاش و انتظار تا مي رود به آرزوهايش برسد، ناگهان مرگ او فرا رسيده، اميدش را قطع مي كند، نه به آرزو رسيده، و نه آنچه را آرزو داشته باقي مي ماند. سبحان الله! شادي دنيا چقدر فريبنده و سيراب شدن از آن، چه تشنگي زاست؟ و سايه آنچه سوزان است؟ نه زمان آمده را مي شود رد كرد و نه گذشته را مي توان باز گرداند، پس منزه و پاك است خداوند، چقدر زنده به مرده نزديك است براي پيوستن به آن؟ و چه دور است مرده از زنده كه از آنان جدا گشتند؟

p: 145

ارزيابي دنيا و آخرت هيچ چيز بدتر از شر و بدي نيست جز كيفر و عذاب آن، و هيچ چيز نيكوتر از خير و نيكي وجود ندارد جز پاداش آن، همه چيز دنيا شنيدن آن بزرگتر از ديدن است، و هر چيز از آخرت ديدن آن بزرگتر از شنيدن است، پس كفايت مي كند شما را شنيدن از ديدن، و خبر دادن از پنهانيهاي آخرت. آگاه باشيد، هرگاه از دنياي شما كاهش يابد و به آخرت افزوده گردد بهتر از آن است كه از پاداش آخرت شما كاسته و بر دنياي شما افزايش يابد، چه بسا كاهش يافته هايي كه سودآور است، و افزايش داشته هايي كه زيان آور بود، همانا به آنچه فرمان داده شديد گسترده تر از چيزي است كه شما را از آن باز داشتند، و آنچه بر شما حلال است، بيش از چيزي است كه بر شما حرام كرده اند، پس آنچه را اندك است براي آنچه بسيار است ترك كنيد، و آنچه را بر شما تنگ گرفته اند به خاطر آنچه كه شما را در گشايش قرار دادند انجام ندهيد. خداوند روزي شما را ضمانت كرده و شما را به كار و تلاش امر فرمود، پس نبايد روزي تضمين شده را بر آنچه كه واجب شده مقدم داريد، با اينكه به خدا سوگند آنچنان ناداني و شك و يقين به هم آميخته است كه گويا روزي تضمين شده بر شما واجب است، و آنچه را كه

واجب كرده اند، برداشتند. پس در اعمال نيكو شتاب كنيد، و از فرا رسيدن مرگ ناگهاني بترسيد، زيرا آنچه از روزي كه از دست رفته، اميد بازگشت آن وجود دارد، اما عمر گذشته را نمي شود باز گرداند، آنچه امروز از بهره دنيا كم شده را مي توان فردا به دست آورد اما آنچه ديروز از عمر گذشته، اميد به بازگشت آن نيست، به آينده اميدوار و از گذشته نااميد باشيد، (از خدا بترسيد و جز بر مسلماني نميريد)

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As-Sayyid ar-Radi says: The wonderful expressions of this sermon: Amir al-mu'minin's words "insahat jibaluna" means the mountains cracked on account of drought. It is said "insaha'ththawbu" when it is torn. It is also said "insaha'n-nabtu" or "saha" or "sawwaha" when vegetation withers and dries up.

His words "wa hamat dawabbuna" means became thirsty as "huyam" means thirst.

His words "hadabiru's-sinin". This is plural of "hidbar". It means the camel whom treading has made thin. So Amir al-mu'minin likened with such a camel the year in which drought had occurred. The Arab poet Dhu ar-Rummah has said:

These thin camels remain in their places facing hardships and move only when we take them to some dry area.

His words "wa la qaza'in rababuha". Here "al-qaza" means small pieces of cloud scattered all round.

His words "wa la shaffanin dhihabuha". It stands 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.

تفسير ما في هذه الخطبة من الغريب

قال السيد الشريف, رضي اللّه عنه , قوله عليه السلام: (انْصَاحَتْ جِبَالُنَا) أي: تَشَقّقَتْ مِنَ المُحُولِ، يُقَالُ: انْصَاحَ الثّوْبُ: إذَا انْشَقّ، وَيُقَالُ أيْضاً: انْصَاحَ النّبْتُ وَصَاح وَصَوّح: إذَا جَفّ وَيَبِسَ. 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:

عَلَى الْخَسْفِ أوْ نَرْمِي بِهَا بَلَداً قَفْرَا حَدَابِيرُ مَا تَنْفَكُّ إلاّ مُنَاخَةً

وَقَولُهُ: (وَلاَ قَزَع رَبَابُهَا)، الْقَزَعُ: الْقِطَعُ الصّغَارُ الْمُتَفَرّقَهُ مِنَ السَّحَابِ. وَقَوْلُهُ: (وَلاَ شَفّان ذِهَابُهَا) فَإنّ تَقْديرَهُ: وَلاَ ذَاتَ شَفّان ذِهَابُهَا. وَالشّفّانُ: الرّيحُ البَارِدَةُ. وَالذِّهَابُ: الْأمْطَارُ اللّيّنَةُ، فَحَذَفَ (ذَاتَ) لِعِلْمِ السّامِعِ بِهِ.

گوارا و پرنعمت، گياه آن بسيار، شاخه هاي آن به بار نشسته، برگهايش تازه و آبدار، تا با چنان باراني بنده ناتوان را توان بخشي، و شهرهاي مرده ات را زنده سازي. خدايا! باراني ده كه بسيار ببارد تا زمينهاي بلند ما پرگياه شود، و در زمينهاي پست روان گردد، و نعمتهاي فراوان در اطراف ما گسترش يابد، تا با آن ميوه هاي ما بسيار، گله هاي ما زنده و فراوان، و سرزمينهاي دورتر از ما نيز بهره مند گردند، و روستاهاي ما از آن نيرومند شوند، اينها همه از بركات گسترده و بخششهاي فراوان تو باشد كه بر سرزمينهاي فقرزده و حيوانات وحشي ما نازل مي گردد. خداوندا! باراني ده! دانه درشت كه پياپي براي سيراب شدن گياهان ما ببارد، چنانكه قطرات آن يكديگر را برانند، و دانه هاي آن به شدت بر هم كوبيده شوند، نه رعد و برقي بي باران، و ابري بي ثمر، و كوچك و پراكنده، و نه دانه هاي ريز باران همراه با بادهاي سرد. خدايا باراني پرآب فرو فرست كه قحطي زدگان به نعمتهاي فراوان رسند، و آثار خشكسالي از ميان برود كه همانا، تويي خداوندي كه پس از نااميد شدن مردم باران را فرو مي فرستي، و رحمت خود را همه جا گسترش مي دهي و تويي سرپرست نظام آفرينش كه به ستودن سزاواري.

A part of the same sermon complaining about his men

If you know what I know of the unknown that is kept wrapped up from you certainly you would have gone out into the open weeping over your deeds and beating yourselves in grief and you would have abandoned your properties without any guard for it or any substitute over it. Everyone would then have cared for his own self without paying attention to anyone else. 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 long that Allah may cause separation between me and you and give me those who have a better right to be with me than you. By Allah they are people of blissful ideas enduring wisdom and true speech. They keep aloof from revolt. They trod forward on the path (of Allah) and ran on the high road. Consequently they achieved the everlasting next life and easeful honours.

Beware! by Allah a tall lad of swinging gait from Banu Thaqif would be placed over you. He would eat away your vegetation and melt your fat. So O' Aba Wadhahah is that all?

as-Sayyid ar-Radi says: "al-Wadhahah" means "al-khunfusa' (dung-beetle)." In this sentence Amir al-mu'minin has referred to al-Hajjaj ibn Yusuf ath-Thaqafi and he had an incident with "al-Khunfusa '" which need not be related here.(1)

أَرْسَلَهُ دَاعِياً إِلَى الْحَقِّ، وَشَاهِداً عَلَى الْخَلْقِ، فَبَلَّغَ رَسَالاَتِ رَبِّهِ غَيْرَ وَانٍ وَلاَ مُقَصِّر، وَجَاهَدَ فِي اللهِ أَعْدَاءَهُ غَيْرَ وَاهِنٍ وَلاَ مُعَذِّرٍ ، إِمَامُ مَنِ اتَّقَى، وَبَصَرُ مَنِ اهْتَدَى.

و منها : وَلَوْ تَعْلَمُونَ مَا أَعْلَمُ مِمَّا طُوِيَ عَنْكُمْ غَيْبُهُ، إِذاً لَخَرَجْتُمْ إِلَى الصُّعُدَاتِ ، تَبْكُونَ عَلَى أَعْمَالِكُمْ، وَتَلْتَدِمُونَ عَلَى أَنْفُسِكُمْ، وَلَتَرَكْتُمْ أَمْوَالَكُمْ لاَ حَارِسَ لها وَلاَ خَالِفَ عَلَيْهَا، وَلَهَمَّتْ كُلَّ امْرِىءٍ مِنْكُمْ نَفْسُهُ، لاَ يَلْتَفِتُ إِلَى غَيْرِهَا; وَلَكِنَّكُمْ نَسِيتُمْ مَا ذُكِّرْتُمْ، وَأَمِنْتُمْ مَا حُذِّرْتُمْ، فَتَاهَ عَنْكُمْ رَأْيُكُمْ، وَتَشَتَّتَ عَلَيْكُمْ أَمْرُكُمْ. وَلَوَدِدْتُ أَنَّ اللهَ فَرَّقَ بَيْنِي وَبَيْنَكُمْ، وَأَلْحَقَنِي بِمَنْ هُوَ أَحَقُّ بِي مِنْكُمْ، قَوْمٌ واللهِ مَيَامِينُ الرَّأْيِ، مَرَاجِيحُ الْحِلْمِ، مَقَاوِيلُ بِالْحَقِّ، مَتَارِيكُ لِلْبَغْيِ. مَضَوْا قُدُماً عَلَى الطَّرِيقَةِ، وَأَوْجَفُوا عَلَى الْمَحَجَّةِ ، فَظَفِرُوا بَالْعُقْبَى الْدَّائِمَةِ، وَالْكَرَامَةِ الْبَارِدَةِ . أَمَا وَاللهِ، لَيُسَلَّطَنَّ عَلَيْكُمْ غُلاَمُ ثَقِيفٍ الذَّيَّالُ ذالْمَيَّالُ، يَأْكُلُ خَضِرَتَكُمْ، وَيُذِيبُ شَحْمَتَكُمْ، إِيهٍ أَبَا وَذَحَةَ!

قال الشريف: الْوَذَحَةُ: الخُنْفُسَاءُ. وهذا القول يومىءُ به إلى الحجاج، وله مع الوذحة حديث ليس هذا موضع ذكره.

What has happened to you? You may not be guided aright or shown the right path. Should in these circumstances I go forth? In fact at this time one of the brave and the valorous among you whom I select should go out. 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 a featherless arrow moving in the quiver.

I am the axis of the mill. It rotates on me while I remain in my position. As soon as I leave it the centre of its rotation would be disturbed and its lower stone would also be disturbed. By Allah this is a very bad advice. By Allah if I had not been hoping for martyrdom by my meeting with the enemy - and my meeting with him has been ordained I would have secured my carrier and went away from you and would not have sought you so long as North and South differed.

There is no benefit in the majority of your numbers because of 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 would achieve Paradise and he who deviates goes to Hell.

وقد جمع الناس وحضّهم على الجهاد، فسكتوا ملياً

فقال عليه السلام: مَا بَالُكُمْ أَمُخْرَسُونَ أَنْتُمْ؟ فقال قوم منهم: يا أميرالمؤمنين، إن سرتَ سرنا معك.

فقال عليه السلام: مَا بَالُكُمْ! لاَ سُدِّدْتُمْ (1) لِرُشْدٍ! وَلاَ هُدِيتُمْ لَقَصْدٍ! أَفِي مِثْلِ هذَا يَنْبَغِي لِي أَنْ أَخْرُجَ؟ إِنَّمَا يَخْرُخُ فِي مِثْلِ هذَا رَجُلٌ مِمَّنْ أَرْضَاهُ مِنْ شُجْعَانِكُمْ وَذَوِي بَأْسِكُمْ، وَلاَ يَنْبَغِي لِي أَنْ أَدَعَ الْجُنْدَ، وَالْمِصْرَ، وَبَيْتَ الْمَالِ، وَجِبَايَةَ الْأَرْضِ، وَالْقَضَاءَ بَيْنَ الْمُسْلِمِينَ، وَالنَّظَرَ في حُقُوقِ الْمُطَالِبِينَ، ثُمَّ أَخْرُجَ فِي كَتِيبَةٍ أَتْبَعُ أُخْرَى، أَتَقَلْقَلُ تَقَلْقُلَ الْقِدْحِ (2) فِي الْجَفِيرِ (3) الْفَارِغِ، وَإِنَّمَا أَنَا قُطْبُ الرَّحَا، تَدُورُ عَلَيَّ وَأَنَا بِمَكَاني، فَإِذَا فَارَقْتُهُ اسْتَحَارَ (4) مَدَارُهَا، وَاضْطَرَبَ ثِفَالُهَا (5) . هذَا لَعَمْرُ اللهِ الرَّأْيُ السُّوءُ. وَاللهِ لَوْلاَ رَجَائِي الشَّهَادَةَ عِنْدَ لِقَائِي الْعَدُوَّ _ وَلَوْ قَدْ حُمَّ (6) لِي لِقَاؤُهُ _ لَقَرَّبْتُ رِكَابِي (7) ثُمَّ شَخَصْتُ (8) عَنْكُمْ، فَلاَ أَطْلُبُكُمْ مَا اخْتَلَفَ جَنُوبٌ وَشَمَالٌ. طَعَّانِينَ عَيَّابِينَ، حَيَّادِينَ رَوَّاغِينَ. إِنَّهُ لاَ غَنَاءَ (9) فِي كَثْرَةِ عَدَدِكُمْ مَعَ قِلَّةِ اجْتَِماعِ قُلُوبِكُمْ. لَقَدْ حَمَلْتُكُمْ عَلَى الطَّرِيقِ الْوَاضِحِ الَّتي لاَ يَهْلِكُ عَلَيْهَا إِلاَّ هَالِكٌ (10) ، مَنِ اسْتَقَامَ فَإِلَى الْجَنَّةِ، وَمَنْ زَلَّ فَإِلَى النَّارِ!.

My Allah the physicians have despaired of this fatal ailment and water-drawers have become tired with the rope of this well. Where (1) are those who were invited to Islam and they accepted it? They read the Qur'an and decided according to it. They were exhorted to fight and they leapt (towards 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. Their eyes have turned white with weeping. Their bellies are emaciated because of fasting. Their lips are dry because of (constant) praying. Their colour 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.

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.

هَذَا جَزَاءُ مَنْ تَرَكَ الْعُقْدَةَ! (1) أَمَا وَاللهِ لَوْ أَنِّي حِينَ أَمَرْتُكُمْ بِهِ حَمَلْتُكُمْ عَلَى الْمَكْرُوهِ الَّذِي يَجْعَلُ اللهُ فِيهِ خَيْراً، فَإِنِ اسْتَقَمْتُمْ هَدَيْتُكُمْ وَإِنِ اعْوَجَجْتُمْ قَوَّمْتُكُمْ وَإِنْ أَبَيْتُمْ تَدَارَكْتُكُمْ، لَكَانَتِ الْوُثْقَى، وَلكِنْ بِمَنْ وَإِلَى مَنْ؟ أُرِيدُ أَنْ أُدَاوِيَ بِكُمْ وَأَنْتُمْ دَائي، كَنَاقِشِ الشَّوْكَةِ بِالشَّوْكَةِ، وَهُوَ يَعْلَمُ أَنَّ ضَلْعَهَا (2) مَعَهَا! اللَّهُمَّ قَدْ مَلَّتْ أَطِبَّاءُ هذَا الدَّاءِ الدَّوِيِّ (3) ، وَكَلَّتِ (4) النَّزْعَةُ بِأَشْطَانِ الرَّكِيِّ (5) ! أَيْنَ الْقَوْمُ الَّذِينَ دُعُوا إِلَى الْإِسْلاَمِ فَقَبِلُوهُ؟ وَقَرَأُوا الْقُرْآنَ فَأَحْكَمُوهُ؟ وَهِيجُوا إِلى الْجِهَادِ فَوَلِهُوا وَلَهَ اللِّقَاحِ (6) إِلَي أَوْلاَدِهَا، وَسَلَبُوا السُّيُوفَ أَغْمَادَهَا، وَأَخَذُوا بِأَطْرَافِ الْأَرْضِ زَحْفاً زَحْفاً وَصَفًّا صَفًّا؟! بَعْضٌ هَلَكَ، وَبَعْصٌ نَجَا. لاَيُبَشَّرُونَ بِالْأَحْيَاءِ (7) ، وَلاَ يُعَزَّوْنَ عَنِ الْمَوْتَى (8) ، مُرْهُ (9) الْعُيُونِ مِنَ الْبُكَاءِ، خُمْصُ الْبُطُونِ (10) مِنَ الصِّيَامِ، ذُبُلُ (11) الشِّفَاهِ مِنَ الدُّعَاءِ، صُفْرُ الْأَلْوَانِ مِنَ السَّهَرِ، عَلَى وَجُوهِهِمْ غَبَرَةُ الْخَاشِعيِنَ، أُولئِكَ إِخْوَاني الذَّاهِبُونَ، فَحَقَّ لَنَا أَنْ نَظْمَأَ إِلَيْهِمْ وَنَعَضَّ الْأَيْدِيَ عَلَى فِرَاقِهمْ! إِنَّ الشَّيْطَانَ يُسَنِّي لَكُمْ طُرُقَهُ (12) ، وَيُرِيدُ أَنْ يَحُلَّ دِينَكُمْ عُقْدَةً عُقْدَةً، وَيُعْطِيَكُمْ بَالْجَمَاعَةِ الْفُرْقَةَ، وَبِالْفُرْقَةِ الْفَتْنَةَ; فَاصْدِفُوا (13) عَنْ نَزَغَاتِهِ (14) وَنَفَثَاتِهِ، وَاقْبَلُوا النَّصِيحَةَ مِمَّنْ أَهْدَاهَا إِلَيْكُمْ، وَاعْقِلوهَا (15) عَلَى أَنْفُسِكُمْ.

We are ashamed why we have remained alive.

He who has even a slight brilliance of these qualities can alone be called the follower of the Descendants of the Prophet or the Shi'ah of 'Ali otherwise it would be a word which has lost its meaning and been bereft of its dignity through misuse. Thus tradition has it that Amir al-mu'minin saw a group of men at his door and enquired from Qanbar who they were and he answered they were his Shi'ahs. On hearing this Amir al-mu'minin had a frown on his forehead and said. "Why are they called Shi'ahs? They have no sign of Shi'ahs." Thereupon Qanbar enquired what were the signs of Shi'ahs and Amir al-mu'minin replied:

Their bellies are thin through hunger their lips dry through thirst and their eyes bleared through weeping.

But when this thing (Arbitration) was done I found that you agreed to it. By Allah if I had refused it it would not have been obligatory on me. Nor would 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 Qur'an is with me. I never forsake it since I adopted its company. 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 (divine) command and in endurance of the pain of wounds.

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 would accept it and would give up everything else.

أَلَمْ تَقُولُوا عِنْدَ رَفْعِهِمُ الْمَصَاحِفَ _ حِيلَةً وَغِيلَةً وَمَكْراً وَخَدِيعَةً _ : إِخْوانُنَا وَأَهْلُ دَعْوَتِنَا، اسْتَقَالُونَا وَاسْتَرَاحُوا إِلى كِتَابِ اللهِ سُبْحَانَهُ، فَالرَّأْيُ الْقَبُولُ مِنْهُمْ وَالتَّنْفِيسُ عَنْهُمْ؟ فَقُلْتُ لَكُمْ: هذَا أَمْرٌ ظَاهِرُهُ إِيمَانٌ، وَب َاطِنُهُ عُدْوَانٌ، وَأَوَّلُهُ رَحْمَةٌ، وَآخِرُهُ نَدَامَةٌ، فَأَقِيمُوا عَلى شَأْنِكُمْ، وَالْزمُوا طَرِيقَتَكُمْ، وَعَضُّوا عَلَى الْجِهَادِ بِنَوَاجِذِكُمْ، وَلاَ تَلْتَفِتُوا إِلى نَاعِقٍ نَعَقَ: إِنْ أُجِيبَ أَضَلَّ، وَإِنْ تُرِكَ ذَلَّ. وَقَدْ كَانَتْ هذِهِ الْفَعْلَةُ، وَقَدْ رَأَيْتُكُمْ أَعْطَيْتُمُوهَا، وَاللهِ لَئِنْ أَبَيْتُهَا مَا وَجَبَتْ عَلَيَّ فَرِيضَتُهَا وَلاَ حَمَّلَنِي اللهُ ذَنْبَهَا، وَوَاللهِ إِنْ جِئْتُهَا إِنِّي لَلْمُحِقُّ الَّذِي يُتَّبَعُ، وَإِنَّ الْكِتَابَ لَمَعِي، مَا فَارَقْتُهُ مُذْ صَحِبْتُهُ. فَلَقَدْ كُنَّا مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، وَإِنَّ الْقَتْلَ لَيَدُورُ بَيْنَ الْآباءِ وَالْأَبْنَاءِ وِالْإَخوَانِ وَالْقَرَابَاتِ، فَمَا نَزْدَادُ عَلَى كُلِّ مُصِيبَةٍ وَشِدَّةٍ إِلاَّ إِيمَاناً، وَمُضِيّاً عَلَى الْحَقِّ، وَتَسْلِيماً لِلْأَمْرِ، وَصَبْراً عَلَى مَضَضِ الْجِرَاحِ. وَلكِنَّا إِنَّمَا أَصْبَحْنَا نُقَاتِلُ إِخْوَانَنَا فِي الْأَسْلاَمِ عَلَى مَا دَخَلَ فِيهِ مِنَ الزَّيْغِ وَالْأَعْوِجَاجِ، وَالشُّبْهَةِ وَالتَّأْوِيلِ، فَإِذَا طَمِعْنَا فِي خَصْلَةٍ (1) يَلُمُّ اللهُ بِهَا شَعَثَنَا (2) ، وَنَتَدَانَى بِهَا (3) إِلَى الْبَقِيَّةِ فِيَما بَيْنَنَا، رَغِبْنَا فِيهَا، وَأَمْسَكْنَا عَمَّا سِوَاهَا.

By Allah! I am more eager to meet them (in combat) than they are for (returning to) their houses. O' my Allah! If they reject truth disperse their group divide their words (opinion) and destroy them on account of their sins.

They will not budge from their stand till the continuous striking of spears causes piercings (of wounds) through which wind may pass and the hitting of swords cuts through the skull cleaves bones and breaks forearms and legs 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.

as-Sayyid ar-Radi says: "ad-da'q" means trampling e.g. "taduqqu'l-khuyulu bihawafiriha ardahum" (the horses trample the ground with their hoofs). "nawahini ardihim" means lands opposite each other it is said "manazilu bani fulanin tatanaharu" meaning the 'houses of so-and-so are opposite each other.'

إِنَّهُمْ لَنْ يَزُولُوا عَنْ مَوَاقِفِهمْ دُونَ طَعْنٍ دِرَاك (19) يَخْرُجُ مِنْهُ النَّسِيمُ، وَضَرْبٍ يَفْلِقُ الْهَامَ، وَيُطِيحُ العِظَامَ، وَيُنْدِرُ (20) السَّوَاعِدَ وَالْأَقدْاَمَ، وَحَتَّى يُرْمَوْا بِالمَنَاسِرِ تَتْبَعُهَا الْمَنَاسَرُ (21) ، وَيُرْجَمُوا ( 465 )

بِالْكَتَائِبِ (22) ، تَقْفُوهَا الْحَلاَئِبُ (23) حَتَّى يُجَرَّ بِبِلاَدِهِمُ الْخَمِيسُ يَتْلُوهُ الْخَمِيسُ، وَحَتَّى تَدْعَقَ (24) الْخُيُولُ فِي نَوَاحِرِ أَرْضِهِمْ، وَبِأَعْنَانِ (25) مَسَارِبِهِمْ (26) وَمَسَارِحِهِمْ.

قال السيد الشريف: أقول: الدّعْقُ: الدّقُّ، أي: تَدُقُّ الخُيُولُ بِحَوَافِرِهَا أرْضَهُمْ. نَوَاحِرُ أَرْضِهِمْ: مُتَقَابِلاَتُهَا، يُقَالُ: مَنَازِلُ بَنِي فُلان تتَنَاحَرُ، أيْ: تَتَقَابَلُ.

Meanwhile he hung the blood-stained shirt of 'Uthman and the amputated fingers of his wife Na'ilah bint al-Farafisah on the pulpit in the Central Mosque of Damascus around which seventy thousand Syrians cried and swore the pledge to avenge 'Uthman's blood. When Mu'awiyah had roused the feelings of the Syrians to such an extent that they were determined to lay down their lives and be killed he secured their allegiance on the cause of avenging 'Uthman's blood and busied himself in equipping for the battle. Thereafter he showed all this to Jarir and then sent him back mortified.

When Amir al-mu'minin learnt of these matters through Jarir ibn 'Abdallah al-Bajali he was forced to rise against Mu'awiyah and ordered Malik ibn Habib al-Yarbu'i to mobilise the forces in the valley of An-Nukhaylah. Consequently people from the suburbs of Kufah began arriving there in large numbers till they exceeded eighty thousand. First of all Amir al-mu'minin sent a vanguard contingent eight thousand strong under Ziyad ibn an-Nadr al-Harithi and another of four thousand strong under Shurayh ibn Hani al-Harithi towards Syria. After the departure of this vanguard contingent he himself set out for Syria at the head of the remaining army on Wednesday the 5th of Shawwal. When he was out of the boundary of Kufah he offered zuhr (noon) prayer and after staying at Dayr Abi Musa Nahr (river) Nars Qubbat Qubbin Babil Dayr Ka'b Karbala' Sabat Bahurasini al-Anbar and al-Jazirah arrived at ar-Riqqah.

The people of this place were in favour of 'Uthman and at this very place Simak ibn Makhtamah al-Asadi was putting up with his eight hundred men. These people had left Kufah to join Mu'awiyah after deserting Amir al-mu'minin; when they had seen Amir al-mu'minin's force they had dismantled the bridge over the River Euphrates so that Amir al-mu'minin's army should not cross over to the other side of the River. But at the threatening of Malik ibn al-Harith al-Ashtar an-Nakha'i they were frightened and after consultations among themselves they put the bridge together again and Amir al-mu'minin passed over it with his army. When he alighted on the other side of the River he saw that Ziyad and Shurayh were also putting up there along with their men since both of them had adopted the land route. When on reaching here they found that Mu'awiyah was advancing with his armies towards the Euphrates and thinking that they would not be able to face him they stopped there waiting for Amir al-mu'minin.

p: 172

When they had given the reason for their stopping there Amir al-mu'minin accepted their plea and sent them forward. When they reached Sur ar-Rum they found that Abu al-A'war as-Sulami was camping there with his army. Both of them informed Amir al-mu'minin of this whereupon he despatched Ma1ik ibn al-Harith al-Ashtar an-Nakha'i in their wake as the Officer in Command and cautioned him not to initiate the fighting but to try to counsel them and apprise them of the correct position as far as possible. In this way on reaching there Malik al-Ashtar encamped a little distance away. Fighting could have commenced any moment but he did not interfere with the other side nor did he take any step by which fighting could have been commenced. But Abu al-A'war suddenly attacked them at night whereupon they took their swords out of the sheaths and prepared to repulse them. Clashes between the two sides went on for sometime but in the end taking benefit of the darkness of night Abu al-A'war fled away.

Since fighting had already commenced soon after the appearance of dawn an Iraqi commander Hashim ibn 'Utbah al-Mirqal az-Zuhri took his position in the battlefield. From the other side also a contingent came to face him and the flames of fighting rose high. At last Malik al-Ashtar challenged Abu al-A'war to fight him but he did not dare to face him and towards the evening Malik al-Ashtar went onwards with his men. The next day Amir al-mu'minin reached there with his force and set off for Siffin with the vanguard contingent and other forces. Mu'awiyah had already reached there and had set up his bases. He had also placed a guard on the Euphrates and had occupied it. On reaching there Amir al-mu'minin sent him word to remove the guard from Euphrates but he refused whereupon the Iraqis took out their swords and in a courageous attack captured the Euphrates. When this stage was over Amir al-mu'minin sent Bashir ibn 'Amr al-Ansari Sa'id ibn Qays al-Hamdani and Shabath ibn Rib'i at-Tamimi to Mu'awiyah to apprise him of the consequences of war and to make him agree to settlement and allegiance. But his reply was that they could not by any means let 'Uthman's blood remain neglected and that now the sword alone would arbitrate between them. Consequently in the month of Dhi'l-hijjah 36 A.H. both the parties decided on war and warriors from each side came out into the field to face their adversary.

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Those who entered the battlefield from Amir al-mu'minin's side were: Hujr ibn 'Adi al-Kindi Shabath ibn Rib'i at-Tamimi Khalid ibn al-Mu'ammar Ziyad ibn an-Nadr al-Harithi Ziyad ibn Khasafah at-Taymi Sa'id ibn Qays al-Hamdani Qays ibn Sa'd al-Ansari and Malik ibn al-Harith al-Ashtar an-Nakha'i while from the Syrians there were 'Abd ar-Rahman ibn Khalid ibn Walid al-Makhzuni Abu al-A'war as-Sulami Habib ibn Maslamah al-Fihri 'Abdallah ibn Dhi'l-Kala' al-Himyari 'Ubaydallah ibn 'Umar ibn al-Khattab Shurahbil ibn Simt al-Kindi and Hamzah ibn Malik al-Hamdani. When the month of Dhi'l-hijjah came to end the fighting had to be stopped for Muharram but from the first of Safar fighting was resumed and both parties arrayed themselves opposite each other equipped with swords spears and other weapons. On Amir al-mu'minin's side Malik al-Ashtar was in command of the horsemen and 'Ammar ibn Yasir of the foot soldiers of Kufah while Sahl ibn Hunayf al-Ansari was in command of the horsemen and Qays ibn Sa'd of the foot soldiers of Basrah. The banner of the army was given to Hashim ibn 'Utbah. In the army of the Syrians on the right hand contingent Ibn Dhi'l-Kala' was in command while on the left hand contingent Habib ibn Maslamah on horsemen 'Amr ibn al-'As and on foot soldiers ad-Dahhak ibn Qays al-Fihri were in command.

On the first day Malik ibn al-Ashtar entered the battle-field with his men and from the other side Habib ibn Maslamah came out with his men to face him and from both sides a fierce battle ensued. Throughout the day swords clashed with swords and spears with spears.

p: 174

Next day Hashim ibn 'Utbah came out with 'Ali's army and from the other side Abu al-A'war with his footmen came to face him. When the two armies approached near to each other horsemen fell upon horsemen and footmen upon footmen and continued attacking each other. and they endured with great patience and steadfastness.

On the third day 'Ammar ibn Yasir and Ziyad ibn an-Nadr came out with horsemen and foot soldiers and from the other side 'Amr ibn al-'As came forward with a big force. Ziyad attacked the horsemen of the opposite side and Malik al-Ashtar attacked the foot soldiers so furiously that the enemy's men lost ground and failing to offer resistance returned to their camps.

On the fourth day Muhammad ibn al-Hanafiyyah appeared on the battle-field with his men. From the other side 'Ubaydallah ibn 'Umar came forward with the Syrian army and both the armies had a serious encounter.

On the fifth day 'Abdallah ibn 'Abbas came forward and from the other side al-Walid ibn 'Uqba ibn Abi Mu'ayt came to face him. 'Abdallah ibn 'Abbas carried the assaults with great steadfastness and courage and gave such a brave fight that the enemy left the field in retreat.

On the sixth day Qays ibn Sa'd al-Ansari came forward with the army and to face him Ibn Dhi'l-Kala' came out with his contingent and such a severe fighting ensued that at every step bodies were seen falling and blood flowing like streams. At last the darkness of the night separated the two armies.

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On the seventh day Malik al-Ashtar came out and to face him Habib ibn Maslamah came forward with his men and fighting raged till zuhr (noon).

On the eighth day Amir al-mu'minin himself came out with the army and made such an assault that the entire battlefield quaked and piercing through the ranks and warding off shots of arrows and spears he came and stood between both the lines. Then he challenged Mu'awiyah whereupon the latter along with 'Amr ibn al-'As came a bit closer. Then Amir al-mu'minin said to him: "Come out and face me. Let whoever kills the other be the ruler." Whereupon 'Amr ibn al-'As said to Mu'awiyah: "'Ali is right. Gather up a little courage and face him. Mu'awiyah replied: "l am not prepared to waste my life ar your taunting." Saying this he went back. When Amir al-mu'minin saw him retreating he smiled and himself too returned. The daring with which Amir al-mu'minin led the attacks in Siffin can only be called a miraculous feat.

Thus whenever he came out challenging in the battlefield the enemy lines were dispersed into utter disarray and confusion and even courageous combatants hesitated to appear against him. That is why on a few occasions he came onto the battlefield in changed dress so that the enemy should not recognise him and someone should be prepared to engage with him personally. Once 'Arar ibn Ad'ham came from the other side to engage with al-'Abbas ibn Rabi'ah al-Harith ibn 'Abd al-Muttalib. They remained engaged but neither could defeat the other until al-'Abbas chanced to see that a link of his adversary's armour was loose. With a swift stroke he entangled the point of his sword in it and then with a quick jerk he cut through a few more links. Then with true aim he gave such a blow that his sword went straight into his bosom.

p: 176

Seeing this people raised the call of takbir. Mu'awiyah was startled at this noise and on coming to know that 'Arar ibn Ad'ham had been slain he was much disturbed and shouted if there was anyone to take revenge for 'Arar ibn Ad'ham and kill al-'Abbas whereupon some tired swordsmen of the tribe of Lakhm came out challenging al-'Abbas. Al-'Abbas said he would come after taking his Chief's permission. Saying al-'Abbas came to Amir al-mu'minin to seek permission. Amir al-mu'minin detained him put on al-'Abbas's dress. and riding on al-'Abbas's horse entered the battlefield. Taking him to be al-'Abbas the Lakhms said: "So you have got your Chief's permission." In reply Amir al-mu'minin recited the following verse:

Permission (to fight) is given unto those upon whom war is made for they have been oppressed and verily to help them Allah is Most Potent. (Qur'an 22:39)

Now one man came out from the other side shouting like an elephant ran amok and assaulted Amir al-mu'minin but he avoided the blow and then gave such a clean cut with his sword to the other's back that he was split into two. People thought the blow had gone without avail but when his horse jumped his two separate parts fell on the ground. After him another man came out but he too was finished in the twinkling of an eye. Then Amir al-mu'minin challenged others but from the strokes of his sword the enemy came to know that it was Amir al-mu'minin in the dress of al-'Abbas and so none dared come to face him.

p: 177

On the ninth day the right wing was under the command of 'Abdullah ibn Budayl and the left wing under that of 'Abdullah ibn al-'Abbas. In the centre was Amir al-mu'minin himself. On the other side Habib ibn Maslamah commanded the Syrian army. When both the lines had come face to face with each other the valiant soldiers drew out their swords and pounced upon one another like ferocious lions and fighting raged on all sides. The banner of the right wing Amir al-mu'minin's army was revolving in the hands of Banu Hamdan. Whenever anyone of them fell martyred someone else would pick up the banner. First of all Kurayb ibn Shurayh raised the banner on his fall Shurahbil ibn Shurayh took it up then Marthad ibn Shurayh then Hubayrah ibn Shurayh then Yarim ibn Shurayh then Sumayr ibn Shurayh and after the killing of all these six brothers the banner was taken up by Sufyan then 'Abd then Kurayb the three sons of Zayd who all fell martyred.

After that the banner was lifted by two brothers (sons) of Bashir namely 'Umayr and al-Harith and when they too fell martyred Wahb ibn Kurayb took up the banner. On this day the enemy's greater attention was on the right wing and its assaults were so fierce that the men lost ground and began to retreat from the battlefield. Only three hundred men remained with the Officer in Command 'Abdullah ibn Budayl. On seeing this Amir al-mu'minin asked Malik al-Ashtar to call them back and challenge them as to where they were fleeing. "If the days of life are over they cannot avoid death by running away." Now the defeat of the right wing could not be without effect on the left wing so Amir al-mu'minin turned to the left wing and advanced forward forcing through the enemy lines whereupon a slave of Banu Umayyah named Ahmar said to him "Allah may make me die if I fail to slay you today." On hearing this Amir al-mu'minin's slave Kaysan leapt over him but was killed by him. When Amir al-mu'minin saw this he caught him by the skirt of his armour and picking him up threw him down so forcefully that all his joints were smashed whereupon Imam Hasan (p.b.u.h.) and Muhammad ibn al-Hanafiyyah came forward and despatched him to Hell.

p: 178

Meanwhile after having been called to Malik al-Ashtar and his having made them feel ashamed the retreaters came back and again assaulted so steadfastly that pushing back the enemy they reached the place where 'Abdullah ibn Budayl was surrounded by the enemy. When he saw his own men he picked up courage and leapt towards Mu'awiyah's tent with drawn sword. Malik al-Ashtar tried to stop him but he couldn't and killing seven Syrians he reached the tent of Mu'awiyah. When Mu'awiyah noticed him close by he ordered him to be stoned as a result of which he was overpowered and the Syrians crowded over him and killed him. When Malik al-Ashtar saw this he proceeded forward with the combatants of Banu Hamdan and Banu Madh'hij for an attack on Mu'awiyah and began dispersing the contingent on guard around him. When out of the five circles of his guards only one remained to be dispersed Mu'awiyah put his foot in the stirrup of his horse in order to run away but on someone's encouragement again stopped.

On another side of the battlefield a tumult was raging from one end to the other by the swords of 'Ammar ibn Yasir and Hashim ibn 'Utbah. From whatever side 'Ammar passed the companions (of the Holy Prophet) flocked around him and then made such a joint assault that destruction spread throughout the enemy lines. When Mu'awiyah saw them advancing he threw his fresh forces towards them. But he continued displaying the excellence of his bravery under the storm of swords and spears. At last Abu al-'Adiyah al-Juhani hit him with a spear from which he could not balance himself and then Ibn Hawiy (Jawn as-Saksiki) came forward and slew him. 'Ammar ibn Yasir's death caused tumult in Mu'awiyah's ranks because about him they had heard the Holy Prophet (PBUH) having said: " 'Ammar will be killed at the hands of a rebellious party."

p: 179

Thus before he fell as martyr Dhu'l-Kala' had said to 'Amr ibn al-'As: "I see 'Ammar on 'Ali's side; are we that rebellious party?" 'Amr ibn al-'As had assured him that eventually 'Ammar would join them but when he killed fighting on 'Ali's side the rebellious party stood exposed and no scope was left for any other interpretation. Nevertheless Mu'awiyah started telling the Syrians that: "We did not kill 'Ammar but 'Ali did it because he brought him to the battlefield." When Amir al-mu'minin heard this cunning sentence he remarked: "In that case the Holy Prophet (PBUH) killed Hamzah as he had brought him to the battlefield of Uhud." Hashim ibn 'Utbah also fell in this conflict. He was killed by al-Harith ibn Mundhir at-Tanukhi. After him the banner of the contingent was taken over by his son 'Abdullah.

When such fearless warriors were gone Amir al-mu'minin said to the warriors from the tribes of Hamdan and Rabi'ah: "To me you are like ar-mour and spear. Get up and teach these rebels a lesson. " Consequently twelve thousand combatants of the tribes of Rabi'ah and Hamdan stood up swords in hand. The banner was taken up by Hudayn ibn al-Mundhir. Entering the lines of the enemy they used their swords in such a way that heads began to drop bodies fell in huge heaps and on every side streams of blood flowed. And the assaults of these swordsmen knew no stopping till the day began to end with all its devastation and the gloom of eve set in ushering in that fearful night which is known in history as the night of al-Harir wherein the clashing of weapons the hoofs of horses and the hue and cry of the Syrians created such notice that even voices reaching the ears could not be heard. On Amir al-mu'minin's side his wrong-crushing slogans raised waves of courage and valour and on the enemy's side they shook the hearts in their bosoms. The battle was at its zenith. The quivers of the bowmen had become empty. The stalks of the spears had been broken. Hand to hand fighting went on with swords only and dead bodies collected in heaps till by morning the number of killed had exceeded thirty thousand.

p: 180

On the tenth day Amir al-mu'minin's men showed the same morale. On the right wing Malik al-Ashtar held the command and on the left wing 'Abdullah ibn al-'Abbas.

Assaults went on like the assaults of new soldiers. Signs of defeat appeared on the Syrians and they were about to leave the battlefield and run away when five hundred

Qur'ans were raised on spears changing the entire face of the battle. Moving swords stopped the weapon of deceit was successful and the way was clear for wrong to hold its sway.

In this battle forty-five thousand Syrians were killed while twenty-five thousand Iraqis fell as martyrs. (Kitab Siffin by Nasr ibn Muzahim al-Minqari [d. 212 A.H.] and at-Tarikh at-Tabari vol. 1 pp. 3256-3349).

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. 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.

So where are you being misled 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. You are not trustworthy to rely upon nor are you holders of honour 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 day I call you (to jihad) and some day 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.

في تحكيم

و ذلك بعد سماعه لأمر الحكَمين

إِنَّا لَمْ نُحَكِّمِ الرِّجَالَ، وَإِنَّمَا حَكَّمْنَا الْقُرْآنَ. وهذَا الْقُرْآنُ إِنَّمَا هُوَ خَطٌّ مَسْتُورٌ بَيْنَ الدَّفَّتَيْنِ (1) ، لاَ يَنْطِقُ بِلِسَانٍ، وَلاَ بُدَّ لَهُ مِنْ تَرْجُمَانٍ، وَإِنَّمَا يَنْطِقُ عَنْهُ الرِّجَالُ. وَلَمَّا دَعَانَا الْقَوْمُ إِلَى أَنْ نُحَكِّمَ بَيْنَنَا الْقُرْآنَ لَمْ نَكُنِ الْفَرِيقَ الْمُتَوَلِّيَ عَنْ كِتَابِ اللهِ سُبْحَانَهُ وَتَعَالَي، وَقَدْ قَالَ اللهُ سُبْحَانَهُ: (فَإِنْ تَنَازَعْتُمْ في شَيْء فَرُدُّوهُ إِلَى اللهِ وَالرَّسُولِ)، فَرَدُّهُ إِلَى اللهِ أَنْ نَحْكُمَ بِكِتَابِهِ، وَرَدُّهُ إِلَى الرَّسُولِ أَنْ نَأْخُذَ بسُنَّتِهِ; فَإِذَا حُكِمَ بِالصِّدْقِ فِي كِتَابِ اللهِ، فَنَحْنُ أَحَقُّ النَّاسِ بِهِ، وَإِنْ حُكِمَ بِسُنَّةِ رَسُولِِ اللّه صَلَّي عَلَيْهِ وَآلِهِ فَنَحْنُ أَوْلاَهُمْ بِهِ. وَأَمَّا قَوْلُكُمْ: لِمَ جَعَلْتَ بَيْنَكَ وَبَيْنَهُمْ أَجَلاً فِي التَّحْكِيمِ؟ فَإِنَّمَا فَعَلْتُ ذلِكَ لِيَتَبَيَّنَ الْجَاهِلُ، وَيَتَثَبَّتَ الْعَالِمُ، وَلَعَلَّ اللهَ أَنْ يُصْلِحَ فِي هذِهِ الْهُدْنَةِ أَمْرَ هذِهِ الْأُمَّةِ، وَلاَ تُؤْخَدُ بِأَكْظَامِهَا (2) ، فَتَعْجَلَ عَنْ تَبَيُّنِ الْحَقِّ، وَتَنْقَادَ لِأَوَّلِ الْغَيِّ. إِنَّ أَفْضَلَ النَّاسِ عِنْدَ اللهِ مَنْ كَانَ الْعَمَلُ بِالْحَقِّ أَحَبَّ إِلَيْهِ _ وَإِنْ نَقَصَهُ وَكَرَثَهُ (3) _ مِنَ الْبَاطِلِ وَإِنْ جَرَّ إِلَيْهِ فَائِدَةً وَزَادَهُ، فَأَيْنَ يُتَاهُ بِكُمْ! وَمِنْ أَيْنَ أُتِيتُمْ! اسْتَعِدُّوا لِلْمَسِيرِ إِلَى قَوْمٍ حَيَارَى عَنِ الْحَقِّ لاَ يُبْصِرُونَهُ، وَمُوزَعِينَ بِالْجَوْرِ (4) لاَ يَعْدِلُونَ (5) بِهِ، جُفَاةٍ عَنِ الْكِتَابِ، نُكُبٍ (6) عَنِ الطَّرِيقِ. مَا أَنْتُمْ بَوَثِيقَةٍ (7) يُعْلَقُ بِهَا، وَلاَ زَوَافِرَ (8) عِزٍ يُعْتَصَمُ إِلَيْهَا. لَبِئْس حُشَّاشُ (9) نَارِ الْحَرْبِ أَنْتُمْ! أُفٍّ لَكُمْ! لَقَدْ لَقِيتُ مِنْكُمْ بَرْحاً (10) ، يَوْماً أُنَادِيكُمْ وَيَوْماً أُنَاجِيكُمْ، فَلاَ أحْرارُ صِدْقٍ عِنْدَ النِّدَاءِ (11) ، وَلاَ إِخْوَانُ ثِقَةٍ عِنْدَ النَّجَاءِ (12) !

سرزنش كوفيان و خوارج گمراه همانا برترين مردم در پيشگاه خدا كسي است كه عمل به حق در نزد او دوست داشتني تر از باطل باشد، هر چند از قدر او بكاهد و به او زيان رساند، و باطل به او سود رساند و بر قدر او بيفزايد، مردم! چرا حيران و سرگردانيد؟ و از كجا به اينجا آورده شديد؟ آماده شويد براي حركت به سوي شامياني كه از حق روي گرداندند و آن را نمي بينند، و به ستمگري روي آورده حاضر به پذيرفتن عدالت نيستند، از كتاب خدا فاصله گرفتند، و از راه راست منحرف گشتند. افسوس اي كوفيان! شما وسيله اي نيستيد كه بشود به آن اعتماد كرد، و نه ياوران عزيزي كه بتوان به دام آنها چنگ زد، شما بد نيروهايي در افروختن آتش جنگ هستيد، نفرين بر شما. چقدر از دست شما ناراحتي كشيدم، يك روز آشكارا با آواز بلند شما را به جنگ مي خوانم و روز ديگر آهسته در گوش شما زمزمه دارم، نه آزادمردان راستگويي به هنگام فرا خواندن و نه برادران مطمئني هستيد كه رازدار باشيد.

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 Qur'an revives and to destroy what the Qur'an destroys. Revival means to unite on it (in a matter) and destruction means to divide on a matter. If the Qur'an drives us to them we should follow them and if it drives them to us they should follow up. 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. Your own group had unanimously suggested in favour of these two men and we bound them that they would not exceed the Qur'an 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 and so they trod upon it although we had stipulated that in arbitrating with justice and sticking to rightfulness they would 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).

فَإِنَّ الشَّاذَّ مِنَ النَّاسِ لِلشَّيْطَانِ، كَمَا أَنَّ الشَّاذَّةَ مِنَ الْغَنَمِ لِلذِّئْبِ.

أَلاَ مَنْ دَعَا إِلَى هذَا الشِّعَارِ (2) فَاقْتُلُوهُ، وَلَوْ كَانَ تَحْتَ عِمَامَتِي هذِهِ، فَإِنَمَّا حُكِّمَ الْحَكَمَانِ لِيُحْيِيَا مَا أَحْيا الْقُرْآنُ، وَيُمِيتَا مَا أَمَاتَ الْقُرْآنُ، وَإِحْيَاؤُهُ الْإِجْتَِماعُ عَلَيْهِ، وَإِمَاتَتُهُ الْإِفْتَرَاقُ عَنْهُ، فَإِنْ جَرَّنَا الْقُرْآنُ إِلَيْهِمُ اتَّبَعْنَاهُم، وَإِنْ جَرَّهُمْ إِلَيْنَا اتَّبَعُونَا. فَلَمْ آتِ _ لاَأَبَا لَكُمْ _ بُجْراً (3) ، وَلاَ خَتَلْتُكُمْ (4) عَنْ أَمْرِكُمْ، وَلاَ لبَّسْتُهُ عَلَيْكُمْ، إِنَّمَا اجْتَمَعَ رَأْيُ مَلَئِكُمْ عَلَى اخْتِيَارِ رَجُلَيْنِ، أَخَذْنَا عَلَيْهِمَا أَلاَّ يَتَعَدَّيَا الْقُرْآنَ، فَتَاهَا عَنْهُ، وَتَرَكَا الْحَقَّ وَهُمَا يُبْصِرَانِهِ، وَكَانَ الْجَوْرُ هَوَاهُمَا فَمَضَيَا عَليْهِ، وَقَدْ سَبَقَ استِثْنَاؤُنَا عَلَيْهِمَا _ فِي الْحُكُومَةِ بِالْعَدْلِ، وَالصَّمْدِ (5) لِلْحَقِّ _ سُوءَ رَأْيِهِمَا، وَجَوْرَ حُكْمِهِمَا.

O' brother of Kalb! This is not knowledge of hidden things ('ilmu'l-ghayb) (3) 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... (Qur'an 31:34)

Therefore Allah alone knows what is there in the wombs whether male or female ugly or handsome generous or miserly mischievous or pious and who will be the fuel for Hell and who will be in the company of the Prophets in Paradise. 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.

كَأَنِّي أَرَاهُمْ قَوْماً كَأَنَّ وَجُوهَهُمُ الْمَجَانُّ الْمُطَرَّقَةُ ، يَلْبَسُونَ السَّرَقَ وَالدِّيبَاجَ، وَيَعْتَقِبُونَ الْخَيْلَ الْعِتَاقَ، وَيَكُونُ هُنَاكَ اسْتِحْرَارُ قَتْلٍ، حَتَّى يَمْشِيَ الْمَجْرُوحُ عَلَى الْمَقْتُولِ، وَيَكُونَ الْمُفْلِتُ أَقَلَّ مِنَ المَأْسُورِ!

فقال له بعض أصحابه: لقد أَعطيت يا أميرالمؤمنين علم الغيب! فضحك عليه السلام، وقال للرجل _ وكان كلبياً:

يَا أَخَا كَلْبٍ، لَيْسَ هُوَ بِعِلْمِ غَيْب، وَإِنَّمَا هُوَ تَعَلُّمٌ مِنْ ذِي عِلْمٍ، وَإِنَّمَا عِلْمُ الْغَيْبِ عِلْمُ السَّاعَةِ، وَمَا عَدَّدَهُ اللهُ سُبْحَانَهُ بِقَوْلِهِ: (إِنَّ اللهَ عِنْدَهُ عِلْمُ السَّاعَةِ... ) الْآية، فَيَعْلَمُ سُبْحَانَهُ مَا فِي الْأَرْحَامِ مِنْ ذَكَرٍ أَوْ أُنْثَى، وَقَبِيحٍ أَوْ جَمِيلٍ، وَسَخِيٍّ أَوْ بَخِيلٍ، وَشَقيٍّ أَوْ سَعِيدٍ، وَمَنْ يَكُونُ فِي النَّارِ حَطَباً، أَوْ فِي الْجِنَانِ لِلنَّبِيِّينَ مُرَافِقاً; فَهذَا عَلْمُ الْغَيْبِ الَّذِي لاَ يَعْلَمُهُ أَحَدٌ إِلاَّ اللهُ، وَمَا سِوَى ذلِكَ فَعِلْمٌ عَلَّمَهُ اللهُ نَبِيَّهُ فَعَلَّمَنِيهِ، وَدَعَا لِي بِأَنْ يَعِيَهُ صَدْرِي، وَتَضْطَمَّ عَلَيْهِ جَوَانِحِي

وصف تركهاي مغول. گويا آنان را مي بينم با رخساري چونان سپرهاي چكش خورده، لباسهايي از ديباج و حرير پوشيده، كه اسبهاي اصيل را يدك مي كشند و آنچنان كشتار و خونريزي دارند كه مجروحان از روي بدن كشتگان حركت مي كنند و فراريان از اسيرشدگان كمترند. (يكي از اصحاب گفت: اي اميرمومنان تو را علم غيب دادند؟ امام (ع) خنديد و به آن مرد كه از طايفه بني كلب بود فرمود) جايگاه علم غيب. اي برادر كلبي! اين اخباري كه اطلاع مي دهم غيب نيست، علمي است كه از دارنده علم غيب (پيامبر (ص)) آموخته ام، همانا علم غيب علم قيامت است، و آنچه خدا در گفته خود آورده كه: (علم قيامت در نزد خداست، خدا باران را نازل كرده و آنچه در شكم مادران است مي داند، و كسي نمي داند كه فردا چه خواهد كرد؟ و در كدام سرزمين خواهد مرد؟) پس خداوند سبحان! از آنچه در رحم مادران است، از پسر يا دختر، از زشت يا زيبا، سخاوتمند يا بخيل، سعادتمند يا شقي آگاه است، و آن كسي كه آتشگيره آتش جهنم است يا در بهشت همسايه و دوست پيامبر (ص) است، از همه اينها آگاهي دارد، اين است آن علم غيبي (ذاتي) كه غير از خدا كسي نمي داند. جز اينها، علومي است كه خداوند به پيامبرش تعليم داده

(علم غيب اكتسابي) و او به من آموخته است، پيامبر (ص) براي من دعا كرد كه خدا اين دسته از علوم و اخبار را در سينه ام جاي دهد و اعضا و جوارح بدن من از آن پر گردد.

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(2). This prophecy of Amir al-mu'minin is about the attack of the Tartars (Mongols) who were inhabitants of the Mongolian desert in the north west of Turkistan. These semi-savage tribes lived by marauding killing and devastating. They used to fight among themselves and attack neighbouring areas. Each tribe had a separate chief who was deemed responsible for their protection. Chingiz Khan (Temujin) who was one of the ruling chiefs of these tribes and was very brave and courageous had risen to organise all their divided tribes into one and despite their opposition he succeeded in overpowering them through his might and sagacity. Collecting a large number under his banner he rose in 606 A.H. like a torrent and went on dominating cities and ruining populations till he conquered the area upto North China.

When his authority was established he offered his terms of settlement to 'Alau'd-Din Khwarazm Shah ruler of the neighbouring country of Turkistan and through a deputation concluded an agreement with him that the Tartar traders would be allowed to visit his country for trade and their life and property would not be subject to any harm. For some time they traded freely without fear but on one occasion 'Alau'd-Din accused them of spying seized their goods and had them killed by the Chief of Atrar. When Chingiz Khan learnt of the breach of the agreement and the killing of Tartar merchants his eyes cast forth flames and he began trembling with rage.

He sent word to 'Alau'd-Din to return the goods of the Tartar merchants and to hand over to him the ruler of Atrar. 'Alau'd-Din who was mad with power and authority did not pay any heed and acting short-sightedly killed even the plenipotentiary of Chingiz Khan. Now Chingiz Khan lost all patience and his eyes filled with blood. He rose with his sword in hand and the Tartar warriors leapt towards Bukhara on their speedy stallions. 'Alau'd-Din came out with four hundred thousand combatants to face him but could not resist the incessant assaults of the Tartars and having been vanquished only after a few attacks ran away to Nishabur across the river Jaxartes (Sihun).

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The Tartars smashed Bukhara and razed it to the ground. They pulled down schools and mosques burning to ashes the houses and killing men and women without distinction. Next year they assaulted Samarqand and devastated it completely. After the flight of 'Alau'd-Din his son Jalalu'd-Din Khwarazm Shah had assumed the reins of government The Tartars chased him also and for ten years he fled from one place to the other but did not fall in their hands. At last he crossed over the river out of the boundaries of his realm. During this time the Tartars did their utmost to ruin populated lands and to annihilate humanity. No city escaped their ruining and no populace could avoid their trampling. Wherever they went they upset the kingdom overthrew governments and in a short time established their authority over the northern portion of Asia.

When Chingiz Khan died in 622 A.H. his own son Ogedei Khan succeeded him. He searched out Jalalu'd-Din in 628 A.H. and killed him. After him Mongka Khan the son of the other son of Chingiz Khan occupied the throne. After Mongka Khan Qubilai Khan succeeded to a part of the country and the control of Asia fell to the share of his brother Hulagu Khan. On the division of the whole realm among the grandsons of Chingiz Khan Hulagu Khan was thinking of conquering Muslims areas when the Hanafite of Khurasan in enmity with the Shafi'ite invited him to attack Khurasan. He therefore led an assault on Khurasan and the Hanafite thinking themselves to be safe from the Tartars opened the city gates for them. But the Tartars did not make any distinction between Hanafite and Shafi'ite and killed whoever fell to their hands.

p: 195

After killing most of its population they took it in occupation. These very differences between the Hanafite and the Shafi'ite opened for him the door of conquest upto Iraq. Consequently after conquering Khurasan his courage increased and in 656 A.H. he marched on Baghdad with two hundred thousand Tartars. al-Musta'sim Billah's army and the people of Baghdad jointly faced them but it was not in their power to stop this torrent of calamity. The result was that the Tartars entered Baghdad on the day of 'Ashura' carrying with them bloodshed and ruin. They remained busy in killing for forty days. Rivers of blood flowed in the streets and all the alleys were filled with dead bodies. Hundred of thousands of people were put to the sword while al-Musta'sim Billah was trampled to death under foot. Only those people who hid themselves in wells or underground places and hid from their sight could survive. This was the devastation of Baghdad which shook the 'Abbasid Kingdom to its foundation so that its flag could never fly thereafter.

Some historians have laid the blame of this ruin on Ibn al-'Alqami (Abu Talib Muhammad ibn Ahmad al-Baghdadi) the minister of al-Musta'sim Billah by holding that moved by the general masses of the Shi'ahs and the ruin of al-Karkh sector (of Baghdad) he invited Hulagu Khan through the latter's minister the great scholar Nasiru'd-Din Muhammad ibn Muhammad at-Tusi to march on Baghdad. Even if it be so it is not possible to ignore the historical fact that before this the 'Abbasid Caliph an-Nasir Lidini'llah had initiated the move for the attack on the Muslim areas. When the Khwarazm Shahs declined to acknowledge the authority of the Caliphate he had sent word to Chingiz Khan to march on Khwarazm from which the Tartars had understood that there was no unity and co-operation among the Muslims.

p: 196

Thereafter the Hanafite had sent for Hulagu Khan to crush the Shafi'ite as a consequence of which the Tartars secured control over Khurasan and prepared the way to march towards Baghdad. In these circumstances to hold only Ibn al-'Alqami responsible for the ruination of Baghdad and to ignore the move of an-Nasir Lidini'llah and the dispute between the Hanafite and the Shafi'ite would be covering up the facts when in fact the cause for the ruin of Baghdad was this very conquest of Khurasan whose real movers were the Hanafite inhabitants of the place. It was by this conquest that Hulagu Khan had the courage to march on the centre of Islam; otherwise it cannot have been the result of a single individual's message that he assaulted an old capital like Baghdad the awe of whose power and grandeur was seated in the hearts of a large part of the world.

(3) . To know hidden things on a personal level is one thing while to be gifted by Allah with knowledge of any matter and to convey it to others is different. The knowledge of the future which the prophets and vicegerents possess is gained by them through Allah's teaching and informing. Allah alone has knowledge of events which are to happen in the future. Of course He passes this knowledge on to whoever He wills. Thus He says:

(He alone is) the "Knower of the unseen neither doth He reveal His secrets unto any (one else) save unto that one of the Messengers whom He chooseth..." (Qur'an 72:26-27)

p: 197

In this way Amir al-mu'minin also received knowledge of the future through the instructions of the Prophet or inspiration from Allah for which these words of Amir al-mu'minin stand evidence. Of course sometimes it is not proper or expedient to disclose certain matters and they are allowed to remain under a veil. Then no one can be acquainted with them as Allah says:

Verily Allah is He with Whom is the knowledge of the Hour and He sendeth down the rain and knoweth He what is in the wombs; and knoweth not any soul what he shall earn the morrow and knoweth not any soul in what lands he shall die: Verily Allah is All-knowing All- aware. (Qur'an 31:34)

... "Verily we are Allah's and verily unto Him shall we return." (Qur'an 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 neighbourhood 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.

Among my people Abu Dharr is the like of 'Isa (Jesus) son of Maryam (Mary) in renunciation and piety.

In the reign of Caliph 'Umar Abu Dharr left for Syria and during 'Uthman's reign also remained there. He spent his days in counselling preaching acquainting people with the greatness of the members of the Prophet's family and guiding the people to the rightful path. The traces of Shi'ism now found in Syria and Jabal 'Amil (north of Lebanon) are the result of his preaching and activity and the fruit of seeds sown by him.

The Governor of Syria Mu'awiyah did not like the conduct of Abu Dharr and was much disgusted with his open criticism and mention of the money-making and other wrongful activities of 'Uthman. But he could do nothing. At last he wrote to 'Uthman that if he remained there any longer he would rouse the people against the Caliph. There should therefore be some remedy against this. On this 'Uthman wrote to him that Abu Dharr should be seated on an unsaddled camel and dispatched to Medina. The order was obeyed and Abu Dharr was sent to Medina. On reaching Medina he resumed his preaching of righteousness and truth. He would recall to the people the days of the Holy Prophet and refrain them from displays of kingly pageantry whereupon 'Uthman was much perturbed and tried to restrict his speaking. One day he sent for him and said: "I have come to know that you go about propagating that the Holy Prophet said that:

p: 203

"When Banu Umayyah will become thirty in number they will regard the cities of Allah as their property His creatures their slaves and His religion the tool of their treachery."

Abu Dharr replied that he had heard the Prophet say so. 'Uthman said that he was speaking a lie and enquired from those beside him if any one had heard this tradition and all replied in the negative. Abu Dharr then said that enquiry should be made from Amir al-mu'minin 'Ali ibn Abi Talib (p.b.u.h.). He was sent for and asked about it. He said it was correct and Abu Dharr was telling the truth. 'Uthman enquired on what basis he gave evidence for the correctness of this tradition. Amir al-mu'minin replied that he had heard the Holy Prophet say that: There is no speaker under the sky or over the earth more truthful than Abu Dharr.

Now 'Uthman could do nothing. If he still held him to be liar it would mean falsification of the Prophet. He therefore kept quiet despite much perturbation since he could not refute him. On the other side Abu Dharr began speaking against the usurping of Muslims' property quite openly and whenever he saw 'Uthman he would recite this verse:

And those who hoard up gold and silver and spend it not in Allah's way; announce thou unto them a painful chastisement. On the Day (of Judgement) when it shall be heated in the fire of hell then shall be branded with it their foreheads and their sides and their backs; (saying unto them) "This is what ye hoarded up for yourselves taste ye then what ye did hoard up. " (Qur'an 9:34-35)

p: 204

'Uthman promised him money but could not entrap this free man in his golden net then resorted to repression but could not stop his truth-speaking tongue. At last he ordered him to leave and go to ar-Rabadhah and deputised Marwan son of the man (al-Hakam) exiled by the Prophet to turn him out of Medina. At the same time he issued the inhuman order that no one should speak to him nor see him off. But Amir al-mu'minin Imam Hasan Imam Husayn 'Aqil ibn Abi Talib 'Abdullah ibn Ja'far and 'Ammar ibn Yasir did not pay any heed to this order and accompanied him to see him off and Amir al-mu'minin uttered these sentences (i.e. the above sermon) on that occasion.

In ar-Rabadhah Abu Dharr had to put up with a very had life. It was here that his son Dharr and his wife died and the sheep and goats that he was keeping for his livelihood also died. Of his children only one daughter remained who equally shared his starvation and troubles. When the means of subsistence were fully exhausted and day after day passed without food she said to Abu Dharr: "Father how long shall we go on like this. We should go somewhere in search of livelihood." Abu Dharr took her with him and set off for the wilderness. He could not find even any foliage. At last he was tired and sat down at a certain place. Then he collected some sand and putting his head on it lay down. Soon he began gasping his eyes rolled up and pangs of death gripped him.

p: 205

When the daughter saw this condition she was perplexed and said "Father if you die in this vast wilderness how shall I manage for your burial quite alone." He replied "Do not get upset. The Prophet told me that I shall die in helplessness and some Iraqis would arrange for my burial. After my death you put a sheet over me and then sit by the roadway and when some caravan passes that way tell them that the Prophet's companion Abu Dharr has died." Consequently after his death she went and sat by the roadside. After some time a caravan passed that way. It included Malik ibn al-Harith al-Ashtar an-Nakha'i Hujr ibn 'Adi at-Ta'i 'Alqamah ibn Qays an- Nakha'i Sa'sa'ah ibn Suhan al-'Abdi al-Aswad ibn Yazid an-Nakha'i etc. who were all fourteen persons in number. When they heard about the passing away of Abu Dharr they were shocked at his helpless death. They stopped their riding beasts and postponed the onward journey for his burial. Ma1ik al-Ashtar gave a sheet of cloth for his shroud. It was valued at four thousand Dirhams. After his funeral rites and burial they departed. This happened in the month of Dhi'l-hijjah 32 A.H.

O' my Allah! Thou knowest 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 Thy religion and to usher prosperity into Thy cities so that the oppressed among Thy creatures might be safe and Thy forsaken commands might be established. O' my Allah! I am the first who leaned (towards Thee) 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 honour life booty (enforcement of) legal commandments and the leadership of the Muslims should not be a miser as his greed would aim at their wealth nor be ignorant as he would then mislead them with his ignorance nor be of rude behaviour who would 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 would forfeit (others) rights and hold them up without finality nor should he ignore sunnah as he would ruin the people.

وقَدْ عَلِمْتُمْ أَنَّهُ لاَ يَنْبَغِي أَنْ يَكُونَ الْوَالِي عَلَى الْفُرُوجِ وَالدِّمَاءِ وَالْمَغَانِمِ وَالْأَحْكَامِ وَإِمَامَةِ الْمُسْلِمِينَ الْبَخِيلُ، فَتَكُونَ فِي أَمْوَالِهِمْ نَهْمَتُهُ (3) ، وَلاَ الْجَاهِلُ فَيُضِلَّهُمْ بِجَهْلِهِ، وَلاَ الْجَافِي فَيَقْطَعَهُمْ بِجَفَائِهِ، وَلاَ الْحَائِفُ (4) لِلدُّوَلِ (5) فَيَتَّخِذَ قَوْماً دُونَ قَوْمٍ، وَلاَ الْمُرْتَشِي فِي الْحُكْمِ فَيَذْهَبَ بِالْحُقُوقِ وَيَقِفَ بِهَا دُونَ المَقَاطِعِ (6) ، وَلاَ الْمَعطِّلُ لِلسُّنَّةِ فَيُهْلِكَ الْأُمَّةَ.

ياد مرگ. به خدا سوگند! اينكه مي گويم بازي نيست، جدي و حقيقت است، دروغ نيست، و آن چيزي جز مرگ نيست، كه بانگ دعوت كننده اش رسا، و به سرعت همه را ميراند، پس انبوه زندگان، و طرفداران، تو را فريب ندهند، همانا گذشتگان را ديدي كه ثروتها اندوختند و از فقر و بيچارگي وحشت داشتند، و با آرزوهاي طولاني فكر مي كردند در امانند، و مرگ را دور مي پنداشتند، ديدي چگونه مرگ بر سرشان فرود آمد؟ و آنان را از وطنشان بيرون راند؟ و از خانه امن كوچشان داد؟ كه به چوبه تابوت نشستند، و مردم آن را دست به دست مي كردند؟ و بر دوش گرفته و با سرانگشت خويش نگاه مي داشتند؟ آيا نديديد آنان را كه آرزوهاي دور و دراز داشتند، و كاخهاي استوار مي ساختند، و مالهاي فراوان مي اندوختند؟ چگونه خانه هايشان گورستان شد؟ و اموال جمع آوري شده شان تباه و پراكنده و از آن وارثان گرديد؟ و زنان آنها با ديگران ازدواج كردند؟ نه مي توانند چيزي به حسنات بيفزايند و نه از گناه توبه كنند! تقوي و روش برخورد با دنيا كسي كه جامه تقوا بر قلبش بپوشاند، كارهاي نيكوي او آشكار شود، و در كارش پيروز گردد، پس در به دست آوردن بهره هاي تقوا فرصت غنيمت شماريد، و براي رسيدن

به بهشت جاويدان رفتاري متناسب با آن انجام دهيد، زيرا دنيا براي زندگي هميشگي شما آفريده نشد، گذرگاهي است تا در آن زاد و توشه آخرت برداريد، پس با شتاب، آماده كوچ كردن باشيد و مركبهاي راهوار براي حركت مهيا داريد.

p: 211

A part of the same sermon - A caution

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 position 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.

The Book of Allah is that through 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. 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.

رسول الله

منها: أَرْسَلَهُ عَلَى حِينِ فَتْرَةٍ مِنَ الرُّسُلِ، وَتَنَازُعٍ مِنَ الْأَلْسُنِ، فَقَفَّى بِهِ الرُّسُلَ، وَخَتَمَ بِهِ الْوَحْيَ، فَجَاهَدَ فِي اللهِ الْمُدْبِرِينَ عَنْهُ، وَالْعَادِلِينَ بِهِ.

في الدنيا

منها: وَإِنَّمَا الدُّنْيَا مَنْتَهَى بَصَرِ الْأَعْمَى، لاَيُبْصِرُ مِمَّا وَرَاءَهَا شَيئاً، وَالْبَصِيرُ يَنْفُذُهَا بَصَرُهُ، وَيَعْلَمُ أَنَّ الدَّارَ وَرَاءَهَا. فَالبَصِيرُ مِنْهَا شَاخِصٌ، وَالْأَعْمَى إِلَيْهَا شَاخِصٌ، وَالْبَصِيرُ مِنْهَا مُتَزَوِّدٌ، وَالْأَعْمَى لَهَا مُتَزَوِّدٌ.

في عظة الناس

منها : وَاعْلَمُوا أَنَّهُ لَيْسَ مِنْ شَيْءٍ إِلاَّ وَيَكَادُ صَاحِبُهُ يَشْبَعُ مِنْهُ وَيَمَلُّهُ، إِلاَّ الْحَيَاةَ فَإِنَّهُ لاَ يَجِدُ لَهُ فِي الْمَوْتِ رَاحَةً. وَإِنَمَا ذلِكَ بِمَنْزِلَةِ الْحِكْمَةِ الَّتي هِيَ حَيَاةٌ لِلْقَلْبِ الْمَيِّتِ، وَبَصَرٌ لِلْعَيْنِ الْعَمْيَاءِ، وَسَمْعٌ لَلاُْذُنِ الصَّمَّاءِ، وَرِيٌّ لِلظَّمْآنِ، وَفِيهَا الْغِنَىكُلُّهُ وَالسَّلاَمَةُ.كِتَابُ اللهِ تُبْصِرُونَ بِهِ، وَتَنْطِقُونَ بِهِ، وَتَسْمَعُونَ بِهِ، وَيَنْطِقُ بَعْضُهُ بِبَعْضٍ، وَيَشْهَدُ بَعْضُهُ عَلى بَعْضٍ، وَلاَ يَخْتَلِفُ فِي اللهِ، وَلاَ يُخَالِفُ بِصَاحِبِهِ عَنِ اللهِ. قَدِ اصْطَلَحْتُمْ عَلَى الْغِلِّ (3) فِيَما بَيْنَكُمْ، وَنَبَتَ الْمرْعَى عَلَى دِمَنِكُمْ (4) ، وَتَصَافَيْتُمْ عَلى حُبِّ الْآمَالَ، وَتَعَادَيْتُمْ فِي كَسْبِ الْأَمْوَالِ. لَقَد ِاسْتَهَامَ (5) بِكُمُ الْخَبِيثُ، وَتَاهَ بِكُمُ الْغُرُورُ، وَاللهُ الْمُسْتَعَانُ عَلَى نَفْسِي وَأَنْفُسِكُمْ.

ويژگيهاي پيامبر (ص) خدا پيامبر (ص) را پس از يك دوران طولاني كه ديگر پيامبران نبودند، فرستاد، و زماني كه ميان طرفدارن مذاهب گوناگون نزاع درگرفته و راه اختلاف مي پيمودند، پس او را در پي پيامبران فرستاد، و وحي را با فرستادن پيامبر (ص) ختم فرمود، پس پيامبر (ص) با تمام مخالفاني كه به حق پشت كردند، و از آن منحرف گشتند به مبارزه پرداخت.

روش برخورد با دنيا و همانا دنيا نهايت ديدگاه كوردلان است، كه آن سوي دنيا را نمي نگرند، اما انسان آگاه، نگاهش از دنيا عبور كرده از پس آن سراي جاويدان آخرت را مي بيند، پس انسان آگاه به دنيا دل نمي بندد و انسان كوردل تمام توجه اش دنياست، بينا از دنيا زاد و توشه برگيرد و نابينا براي دنيا توشه فراهم مي كند.

اندرزهاي جاودانه آگاه باشيد، در دنيا چيزي نيست مگر آنكه صاحبش به زودي از آن سير و از داشتن آن دلگير مي شود، جز ادامه زندگي، زيرا در مرگ آسايشي نمي نگرند، حيات و زندگي چونان حكمت و دانش است كه حيات دل مرده، و بينايي چشمهاي نابيناست و مايه شنوايي براي گوشهاي كر، آبي گوارا براي تشنگان مي باشد كه همه در آن سالم و بي نيازند. ويژگيهاي قرآن اين قرآن است كه با آن مي توانيد راه حق را بنگريد، و با آن سخن گوييد، و به وسيله آن بشنويد، بعضي از قرآن از بعضي ديگر سخن مي گويد، و برخي بر برخي ديگر گواهي مي دهد، در شناساندن خدا اختلافي نداشته، و كسي را كه همراهش شد از خدا جدا نمي سازد.

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علل سقوط مردم مردم! گويا به خيانت و كينه ورزي اتفاق داريد، و در رفتار رياكارانه، گياهان روييده از سرگين را مي مانيد، در دوستي با آرزوها به وحدت رسيديد، و در جمع آوري ثروت به دشمني پرداختيد شيطان شما را در سرگرداني افكنده و غرور شما را به هلاكت مي كشاند براي خود و شما از خدا ياري مي طلبم.

إِنَّكَ مَتَى تَسِرْ إِلَى هذَا الْعَدُوِّ بِنَفْسِكَ، فَتَلْقَهُمْ بِشَخْصِكَ فَتُنْكَبْ، لاَ تَكُنْ لِلْمُسْلِمِينَ كَانِفَةٌ (2) دُونَ أَقْصَى بِلاَدِهِمْ. وَلَيْسَ بَعْدَكَ مَرْجِعٌ يَرْجِعُونَ إِلَيْهِ، فَابْعَثْ إِلَيْهِمْ رَجُلاً مِحْرَباً، وَاحْفِزْ (3) مَعَهُ أَهْلَ الْبَلاَءِ (4) وَالنَّصِيحَةِ، فَإِنْ أَظْهَرَ اللهُ فَذَاكَ مَا تُحِبُّ، وَإِنْ تَكُنِ الْأُخْرَى، كُنْتَ رِدْأً للنَّاسِ (5) وَمَثَابَةً (6) لِلْمُسْلِمِينَ.

In the sermon of ash-Shiqshiqiyyah he has expressed in loud words his difference of opinion and anger about each regime. Nevertheless this difference does not mean that correct guidance should be withheld in collective Islamic problems. Again Amir al-mu'minin's character was so high that no one could imagine that he would ever evade giving counsel which concerned the common weal or would give such counsel which would damage public interests. That is why despite differences of principle he was consulted. This throws light on the greatness of his character and the correctness of his thinking and judgement. Similarly it is a prominent trait of the Holy Prophet's character that despite rejecting his claim to prophethood the unbelievers acknowledged him the best trustee and could never doubt his trustworthiness. Rather even during clashes of mutual opposition they entrusted to him their property without fear and never suspected that their property would be misappropriated. Similarly Amir al-mu'minin was held to occupy so high a position of trust and confidence that friend and foe both trusted in the correctness of his counsel.

So just as the Prophet's conduct shows his height of trustworthiness and just as it cannot be inferred from it that there was mutual accord between him and the unbelievers because trust has its own place while the clash of Islam and unbelief has another in the same way despite having differences with the Caliphs Amir al-mu'minin was regarded as the protector of national and community interests and as the guardian of Islam's wellbeing and prosperity. Thus when national interests were involved he was consulted and he tendered his unbiased advice raising himself above personal ends and keeping in view the Prophet's tradition to the effect that "He who is consulted is a trustee" never allowed any dishonesty or duplicity to interfere. When on the occasion of the battle of Palestine the Caliph 'Umar consulted him about his taking part in it himself then irrespective of whether or not his opinion would accord with 'Umar's feelings he kept in view Islam's prestige and existence and counselled him to stay in his place and to send to the battlefront such a man who should be experienced and wellversed in the art of fighting because the going of an inexperienced man would have damaged the established prestige of Islam and the awe in which the Muslims were held which had existed from the Prophet's days would have vanished. In fact in the Caliph 'Umar's going there Amir al-mu'minin saw signs of defeat and vanquishment. He therefore found Islam's interest to lie in detaining him and indicated his view in the words that:

p: 218

"If you have to retreat from the battlefield it would not be your personal defeat only but the Muslims would lose heart by it and leave the battle-field and disperse here and there because with the officer in command leaving the field the army too would lose ground. Furthermore with the centre being without the Caliph there would be no hope of any further assistance from behind which could sustain courage of the combatants."

This is that counsel which is put forth as a proof of mutual accord although this advice was tendered in view of Islam's prestige and life which was dearer to Amir al-mu'minin than any other interest. No particular individual's life was dear to him for which he might have advised against participation in the battle.

وقد وقعت مشاجرة بينه وبين عثمان، فقال المغيرة بن الأخنس لعثمان:

أنا أكِفيكَه، فقال أميرالمؤمنين صلوات الله عليه للمغيرة:

يَابْنَ اللَّعِينِ الْأَبْتَرِ (1) ، وَالشَّجَرَةِ الَّتي لاَ أَصْلَ لَهَا وَلاَ فَرْعَ، أَنْتَ تَكْفِينِي، فَوَاللهِ مَاأَعَزَّ اللهُ مَنْ أَنْتَ نَاصِرُهُ، وَلاَ قَامَ مَنْ أَنْتَ مُنْهِضُهُ، اخْرُجْ عَنَّا أَبْعَدَ اللهُ نَوَاكَ (2) ، ثُمَّ ابْلُغْ جَهْدَك، فَلاَ أَبْقَى اللهُ عَلَيْكَ إِنْ أَبْقَيْتَ!

Your allegiance to me was not without thinking (2) nor is my and your position 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.

وصف بيعت بي همانند شما مردم! براي بيعت كردن به سوي من يورش آورديد، چونان مادران تازه زاييده كه به طرف بچه هاي خود مي شتابند. و پياپي فرياد كشيديد: بيعت! بيعت! من دستان خويش فروبستم، اما شما به اصرار آن را گشوديد، من از دست دراز كردن، سر باز زدم، و شما دستم را كشيديد. شكوه از طلحه و زبير خدايا! طلحه و زبير پيوند مرا گسستند، بر من ستم كرده و بيعت مرا شكستند، و مردم را براي جنگ با من شوراندند، خدايا آنچه را بستند تو بگشا، و آنچه را محكم رشته اند پايدار مفرما، آرزوهايي كه براي آن تلاش مي كنند بر باد ده، من پيش از جنگ از آنها خواستم تا باز گردند، و تا هنگام آغاز نبرد انتظارشان را مي كشيدم لكن آنها به نعمت پشت پا زدند و بر سينه عافيت دست رد گذاردند.

A part of the same sermon

As if I see (him) he (the Enjoiner of Evil) (2) is shouting in Syria (ash-Sham) and is extending his banners to the outskirts of Kufah. 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.

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.

و اين وضع خونبار تداوم يابد تا آن كه عقل از دست رفته عرب باز آيد ، «2» پس بايد بر سنّت پيامبر صلّى اللّه عليه و آله و سلّم باقى مانيد كه برپاست، و بر اثار رسالت تكيه نماييد، كه آشكار است، به عهد نزديكى كه بسته ايد وفادار مانيد كه يادگار پيامبر بر آن تكيه دارد ، و بدانيد اين شيطان است كه راه هايش را هموار مى نمايد تا قدم بر جاى قدم هايش نهيد و راهش را پى گيريد.

__________________________________________________

(1) منظور امام از اين شخص، عبد الملك مروان خليفه اموى است كه به كوفه لشكر كشى كرد، و مصعب بن زبير را كشت و مردم كوفه را به خاك و خون كشيد.

(2) اشاره به اتّحاد و هماهنگى مردم در نابودى بنى اميّه و ظهور بنى العبّاس كه پيروان بنى اميّه را نابود كردند.

About backbiting and speaking ill of others (1)

Those who do not commit sins and have been gifted with safety (from sins) should take pity on sinners and other disobedient people. Gratefulness 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? 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.

O' creature 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 every one 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.

Backbiting is defined as the exposure of the fault of a brother-in-faith with the intent to vilify him in such a way as to irritate him whether it be by speaking acting implication or suggestion. Some people take backbiting to cover only that which is false or contrary to fact. According to them to relate what was seen or heard exactly as it was is not backbiting and they say that they are not backbiting but only relating exactly what they saw or heard. But in fact backbiting is the name of this very relating of the facts because if it is not factually correct it would be false accusation and wrong blame. It is related about the Prophet that he said:

"Do you know what backbiting is?" People said "Allah and His Prophet know better." Then he said "Backbiting means that you say about your brother a thing which pains him." Someone said "But what if I say what is actually true about him?" The Prophet replied "It is backbiting only when it is factually true otherwise you would be accusing him falsely."

There are many causes for indulging in backbiting and because of this a man commits it sometimes knowingly and sometimes unknowingly. Abu Hamid al-Ghazali has recounted these causes in detail in his book Ihya' 'ulumu'd-din. A few of the important ones are:

1)

To make fun of anyone or to make him appear abased.

2)

To make people laugh and to display one's own jolliness and high spiritedness.

p: 231

3)

Expressing one's feelings under the influence of rage and anger.

4)

To establish one's feelings under the influence of rage and anger.

5)

To disprove one's connection or involvement in a matter; namely that a particular evil was not committed by oneself but by someone else.

6)

To associate oneself with some group when in their company in order to avoid strangeness with them.

7)

To belittle a person from whom it is feared that he will expose some fault of one's.

8)

To defeat a competitor in the same calling.

9)

To seek position in the audience of someone in power.

10)

To express sorrow by saying it is sad that so-and-so has fallen in such and such a sin.

11)

To express astonishment for example to say it is wonderful that so and so has done this.

12)

To name the committer of an act when expressing anger over it.

However in some cases fault finding or criticising does not fall under backbiting:-

1)

If the oppressed complains of the oppressor in order to seek redress it is not backbiting. Allah says about it:

Loveth not Allah open utterance of evil in speech except by one who hath been wronged.. (Qur'an 4:148)

p: 232

2)

To relate anyone's fault while giving advice is no backbiting because dishonesty and duplicity is not permissible in counselling.

3)

If in connection with seeking the requirements of a religious commandment the naming of a particular individual cannot be avoided then to state the fault of such person to the extent necessary would not be backbiting.

4)

To relate the misappropriation or dishonesty committed by someone with a view to saving a Muslim brother from harm would not be backbiting.

5)

To relate the fault of someone before one who can prevent him from committing it is not backbiting.

6)

Criticism and expression of opinion about a relater of traditions is not backbiting.

7)

If a person is well acquainted with someone's shortcoming then to relate such a fault in order to define his personality for example describing a deaf dumb lame or handless person as thus is not backbiting.

8)

To describe any fault of a patient before a physician for purposes of treatment is not backbiting.

9)

If someone claims wrong lineage then to expose his correct lineage is not backbiting.

10)

If the life property or honour of someone can be protected only by informing him of some fault it would not be backbiting.

11)

If two persons discuss a fault of another which is already known to both it would not be backbiting although to avoid discussing it is better since it is possible one of the two might have forgotten it.

p: 233

12)

To expose the evils of one who openly commits evils is not back-biting as the tradition runs:

"There is no backbiting in the case of he who has torn away the veil of shamefulness."

1 پرهيز از شنيدن غيبت

اى مردم! آن كس كه از برادرش، اطمينان و استقامت در دين و درستى راه و رسم را سراغ دارد، بايد به گفته مردم در باره او گوش ندهد. آگاه باشيد! گاهى تير انداز، تير افكند و تيرها به خطا مى رود ، سخن نيز چنين است، در باره كسى چيزى مى گويند كه واقعيّت ندارد و گفتار باطل تباه شدنى است، و خدا شنوا و گواه است. بدانيد كه ميان حق و باطل جز چهار انگشت فاصله نيست.

2 شناخت حق و باطل

(پرسيدند، معناى آن چيست؟ امام عليه السّلام انگشتان خود را ميان چشم و گوش گذاشت و فرمود) باطل آن است كه بگويى «شنيدم» و حق آن است كه بگويى «ديدم».

O' my Allah! we have come out to Thee to complain to Thee who is (already) not hidden from Thee when the seven troubles have forced us droughty famines have driven us distressing wants have made us helpless and troublesome mischiefs have incessantly befallen us. O' my Allah! we beseech Thee 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.

O' my Allah! do pour on us Thy mercy Thy blessing Thy sustenance and Thy 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 withered comes to life again. It should bring about the benefit of freshness and plentifulness of ripe fruits. With it plains may be watered rivers may begin flowing plants may pick up foliage and prices may come down. Surely Thou art powerful over whatever Thou willest.

اللَّهُمَّ إِنَّا خَرَجْنَا إِلَيْكَ مِنْ تَحْتِ الْأَسْتَارِ وَالْأَكْنَانِ، وَبَعْدَ عَجِيجِ الْبَهَائِمِ وَالْوِلْدَانِ، رَاغِبِينَ فِي رَحْمَتِكَ، وَرَاجِينَ فَضْلَ نِعْمَتِكَ، وَخَائِفِينَ مِنْ عَذَابِكَ وَنِقْمَتِكَ. اللَّهُمَّ فَاسْقِنَا غَيْثَكَ، وَلاَ تَجْعَلْنَا مِنَ الْقَانِطِينَ، وَلاَ تُهْلِكْنَا بِالسِّنِينَ (3) ، وَلاَ تُؤَاخِذْنَا (بِمَا فَعَلَ السُّفَهَاءُ مِنَّا) يَا أَرْحَمَ الرَّاحِمِينَ. اللَّهُمَّ إِنَّا خَرَجْنَا إِلَيْكَ نَشْكُو إِلَيْكَ مَا لاَ يَخْفَى عَلَيْكَ، حِينَ أَلْجَأَتْنَا الْمضَايِقُ الْوَعْرَةُ (4) ، وَأَجَاءَتْنَا (5) الْمَقَاحِطُ (6) الْمُجْدِبَةُ، وَأَعْيَتْنَا الْمَطَالِبُ الْمُتَعَسِّرَةُ، وَتَلاَحَمَتْ (7) عَلَيْنَا الْفِتَنُ الْمُسْتَصْعِبَةُ. اللَّهُمَّ إِنَّا نَسْأَلُكَ أَلاَّ تَرُدَّنَا خَائِبِينَ، وَلاَ تَقْلِبَنَا وَاجِمِينَ (8) ، وَلاَ تُخَاطِبَنَا بِذُنُوبِنَا، وَلاَ تُقَايِسَنَا بِأَعْمَالِنَا. اللَّهُمَّ انْشُرْ عَلَيْنَا غَيْثَكَ وَبَرَكَتَكَ، وَرِزْقَكَ وَرَحْمَتَكَ، وَاسْقِنَا سُقْيَا نَافِعَةً مُرْوِيَةً مُعْشِبَةً، تُنْبِتُ بِهَا مَا قَدْ فَاتَ، وَتُحْيِي بِهَا مَا قَدْ مَاتَ، نَافِعَةَ الْحَيَا (9) ، كَثِيرَةَ الْمُجْتَنَى، تُرْوِي بِهَا الْقِيعَانَ (10) ، وَتُسِيلُ الْبُطْنَانَ (11) ، وَتَسْتَوْرِقُ الْأَشْجَارَ (12) ، وَتُرْخِصُ الْأَسْعَارَ، (إِنَّكَ عَلى مَا تَشَاءُ قَدِيرٌ).

«از پروردگار خود آمرزش بخواهيد، كه آمرزنده است، بركات خود را از آسمان بر شما فرو مى بارد، و با بخشش اموال فراوان و فرزندان، شما را يارى مى دهد، و باغستان ها و نهرهاى پر آب در اختيار شما مى گذارد». پس رحمت خدا بر آن كس كه به استقبال توبه رود ، و از گناهان خود پوزش طلبد ، و پيش از آن كه مرگ او فرارسد، اصلاح گردد.

3 نيايش طلب باران

بار خداوندا! ما از خانه ها، و زير چادرها پس از شنيدن ناله حيوانات تشنه، و گريه دلخراش كودكان گرسنه، به سوى تو بيرون آمديم، و رحمت تو را مشتاق، و فضل و نعمت تو را اميدواريم، و از عذاب و انتقام تو ترسناكيم. بار خداوندا! بارانت را بر ما ببار، و ما را مأيوس بر مگردان! و با خشكسالى و قحطى ما را نابود مفرما، و با اعمال زشتى كه بى خردان ما انجام داده اند ما را به عذاب خويش مبتلا مگردان، اى مهربانترين مهربان ها! بار خداوندا! به سوى تو آمديم از چيزهايى شكايت كنيم كه بر تو پنهان نيست و اين هنگامى است كه سختى هاى طاقت فرسا ما را بيچاره كرده و خشكسالى و قحطى ما را به ستوه آورده و پيش آمدهاى سخت ما را ناتوان ساخته ، و فتنه هاى دشوار كارد به استخوان ما رسانده است. بار خداوندا! از تو مى خواهيم ما را نوميد بر مگردانى و با اندوه و نگرانى به خانه هايمان باز نفرستى و گناهانمان را به رخمان نكشى و اعمال زشت ما را مقياس كيفر ما قرار ندهى. خداوندا! باران رحمت خود را بر ما ببار، و بركت خويش را بر ما بگستران ، و روزى و رحمتت را به ما برسان ، و ما را از بارانى سيراب فرما كه سودمند و سيراب كننده و روياننده گياهان باشد و آنچه خشك شده دوباره بروياند، و آنچه مرده است زنده گرداند، بارانى كه بسيار پر منفعت روياننده گياهان فراوان ، كه تپّه ها و كوهها را سيراب ، و در درّه ها و رودخانه ها، چونان سيل جارى شود ، درختان را پر برگ نمايدو نرخ گرانى را پايين آورد ، همانا تو بر هر چيز كه خواهى توانايى.

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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? They are all crowding towards worldly vanities and quarrelling 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).

4 اندرزهاى جاودانه

كجايند عقل هاى روشنى خواه از چراغ هدايت؟ و كجايند چشم هاى دوخته شده بر نشانه هاى پرهيزكارى؟ كجايند دل هاى به خدا پيش كش شده و در اطاعت خدا پيمان بسته؟ افسوس كه دنياپرستان بر متاع پست دنيا هجوم آوردند ، و براى به دست آوردن حرام يورش آورده يكديگر را پس زدند نشانه بهشت و جهنّم براى آنان بر افراشته، اما از بهشت روى گردان و با كردار زشت خود به طرف آتش روى آوردند ، پروردگارشان آنان را فراخواند امّا پشت كرده، فرار كردند، و شيطان آنان را دعوت كرد، پذيرفته به سوى او شتابان حركت كردند.

A part of the same sermon on innovation (bid'ah)

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 the best and the innovated ones are bad.

2 نكوهش از بدعت ها

هيچ بدعتى در دين ايجاد نمى شود مگر آن كه سنّتى ترك گردد پس از بدعت ها بپرهيزيد ، و با راه راست و جادّه آشكار حق باشيد نيكوترين كارها سنّتى است كه ساليانى بر آن گذشته و درستى آن ثابت شده باشد ، و بدترين كارها آنچه كه تازه پيدا شده و آينده آن روشن نيست.

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. 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 regards 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.

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(1) جنگ «قادسيه» در سال 16 هجرى بين اعراب به فرماندهى سعد وقّاص، و ايران در پادشاهى يزدگرد، و فرماندهى رستم، در اطراف مدائن رخ داد، فرماندهان ايران 30 هزار سرباز از أهالى فارس را با زنجير به هم بسته بودند كه فرار نكنند، روز اوّل جنگ با 33 فيل حمله كردند كه خرطوم آنها را مسلمانان بريدند و فيلها فرار كردند، كه 500 نفر كشته شدند، روز سوّم طوفان سختى در گرفت و جنگ ادامه داشت كه مسلمانان به خيمه فرماندهى سپاه ايران، رستم رسيدند و هلال بن علقمه او را كشت و تزلزل در سپاه ايران افتاد و 30000 نفر كشته داده و فرار كردند كه بزرگ ترين غنائم جنگى نصيب مسلمانان شد، و دولت ساسانى فرو پاشيد، و قادسيّه شهر كوچكى بود كه در جنوب عراق 31 كيلو مترى كوفه قرار داشت. «شرح ابن ابى الحديد ج 9 ص 96- 102»

(2) در جنگ قادسيه، تعداد لشكريان يزدگرد، 120 هزار نفر و تعداد مسلمانان سى و چند هزار نفر بود كه با يارى خدا پيروز شدند.

Amir al-mu'minin's view that "the position of the head of government is that of the axis around which the system of the government rotates" is a point of principle and does not concern any particular personality. Whether the ruler is a Muslim or an unbeliever just or despotic virtuous or vicious for the administration of the state his presence is a necessity as Amir al-mu'minin has explained elsewhere at greater length:

The fact is that there is no escape for men from a ruler good or bad. Faithful persons perform (good) acts in his rule while the unfaithful enjoys (worldly) benefits in it. During the rule Allah will carry everything to its end. Through the ruler tax is collected the enemy is fought roads are protected and the right of the weak is taken from the strong till the virtuous enjoy peace and are allowed protection from (the oppression of) the wicked. (Sermon 40)

The words which Amir al-mu'minin uttered in his advice are not indicative of any quality of Caliph 'Umar except his being the ruler. There is no doubt that he held worldly authority irrespective of the question of whether it was secured in the right way or wrong way. And where there is authority there is centring of people's affairs. That is why Amir al-mu'minin said that if 'Umar would go out the Arabs would follow him in large numbers towards the battlefield because when the ruler is on the march the people will not like to stay behind. The result of their going would be that city after city would become vacant while the enemy will infer from their reaching the battlefield that the Islamic cities are lying vacant and that if these people were repulsed no assistance would reach the Muslims from the centre. Again if the ruler were killed the army would disperse automatically because the ruler is as its foundation. When the foundation is shaken the walls cannot remain standing. The word "aslu'l-'Arab" (the root chief) of Arabia has not been used by Amir al-mu'minin as his own but he has taken it from the Persians. Obviously in his capacity as the head of the State Caliph 'Umar was in their view the chief of Arabia. Besides the reference is to the country not to Islam or Muslims so that there is no suggestion of any importance for him from the Islamic point of view.

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When Amir al-mu'minin pointed out to Caliph 'Umar that on his reaching there the Persians would aim at him and that if he fell into their hands they would not spare him without killing although such words would have touched the brave to the quick and would have heightened their spirits 'Umar liked the advice to stay back and thought it better to keep himself away from the flames of battle. If this advice had not been in accord with his personal inclination he would not have received it so heartily and would have tried to argue that the administration of the country could be maintained by leaving a deputy. Again when other people had already advised him to go out what was the need for consulting Amir al-mu'minin except to get an excuse to stay back.

On the future

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. For the people of this period nothing will be more valueless than the Qur'an being recited as it ought to be recited nor anything more valuable than the Qur'an being misplaced from its position. And in the towns nothing will be more hated than virtue nor anything more acceptable than vice.

The holders of the book will throw it away and its memorisers would forget it. In these days the Qur'an and its people will be exiled and expelled. They will be companions keeping together on one path but no one will offer them asylum. Consequently

at this time the Qur'an 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 Qur'an and not the Qur'an their leader. 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.

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.

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About Ahlu'l-bayt

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. It does not behove 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.

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 Qur'an unless you know who has broken them and will never cling to it unless you know who has forsaken

it. 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.

الزمان المقبل

وَإِنَّهُ سَيَأْتي عَلَيْكُمْ مِنْ بَعْدِي زَمَانٌ لَيْسَ فِيهِ شَيْءٌ أَخْفَى مِنَ الْحَقِّ، وَلاَ أَظْهَرَ مِنَ الْبَاطِلِ، وَلاَ أَكْثَرَ مِنَ الْكَذِبِ عَلَى اللهِ وَرَسُولِهِ، وَلَيْسَ عِنْدَ أَهْلِ ذلِكَ الزَّمَانِ سِلْعَةٌ أَبْوَرَ مِنَ الْكِتَابِ إِذَا تُلِيَ حَقَّ تِلاَوَتِهِ، وَلاَ أَنْفَقَ مِنْهُ (3) إِذَا حُرِّفَ عَنْ مَوَاضِعِهِ، وَلاَ فِي الْبِلاَدِ شَيءٌ أنْكَرَ مِنَ الْمَعْرُوفِ، وَلاَ أَعْرَفَ مِنَ المُنكَرِ! فَقَدْ نَبَذَ الْكِتَابَ حَمَلَتُهُ، وَتَنَاسَاهُ حَفَظَتُهُ; فَالْكِتَابُ يَوْمَئِذٍ وَأَهْلُهُ طَرِيدَانِ مَنْفِيَّانِ، وَصَاحِبَانِ مُصْطَحِبَانِ فِي طَرِيقٍ وَاحِدٍ لاَ يُؤْوِيهِمَا مُؤْوٍ; فَالْكِتَابُ وَأَهْلُهُ فِي ذلِكَ الزَّمَانِ فِي

النَّاسِ وَلَيْسَا فِيهِمْ، وَمَعَهُمْ وَلَيْسَا مَعَهُمْ! لِأَنَّ الضَّلاَلَةَ لاَ تُوَافِقُ الْهُدَى، وَإِنِ اجْتَمَعَا. فَاجْتَمَعَ الْقَوْمُ عَلَى الْفُرْقَةِ، وَافْتَرَقُوا عَنِ الْجَمَاعَةِ، كَأَنَّهُمْ أَئِمَّةُ الْكِتَابِ وَلَيْسَ الْكِتَابُ إِمَامَهُمْ، فَلَمْ يَبْقَ عِنْدَهُمْ مِنْهُ إِلاَّ اسْمُهُ، وَلاَ يَعْرِفُونَ إِلاَّ خَطَّهُ وَزَبْرَهُ (4) ، وَمِنْ قَبْلُ مَا مَثَّلُوا (5) بِالصَّالِحِينَ كُلَّ مُثْلَةٍ، وَسَمَّوْا صِدْقَهُمْ عَلَى اللهِ فِرْيَةً (6) ، وَجَعَلُوا فِي الْحَسَنَةِ العُقُوبةَ السَّيِّئَةَ.

وَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِطُولِ آمَالِهِمْ وَتَغَيُّبِ آجَالِهِمْ، حَتَّى نَزَلَ بِهِمُ الْمَوْعُودُ (7) الَّذِي تُرَدُّ عَنْهُ الْمَعْذِرَةُ، وَتُرْفَعُ عَنْهُ التَّوْبَةُ، وَتَحُلُّ مَعَهُ الْقَارِعَةُ (8) وَالنِّقْمَةُ.

عظة الناس

أَيُّهَا النَّاسُ، إِنَّهُ مَنِ اسْتَنْصَحَ اللهَ وُفِّقَ، وَمَنِ اتَّخَذَ قَوْلَهُ دَلِيلاً هُدِيَ (لِلَّتَي هِيَ أَقْوَمُ); فَإِنَّ جَارَ اللهِ آمِنٌ، وَعَدُوَّهُ خَائِفٌ، وَإِنَّهُ لاَ يَنْبَغِي لِمَنْ عَرَفَ عَظَمَةَ اللهِ أَنْ يَتَعَظَّمَ، فَإِنَّ رِفْعَةَ الَّذِينَ يَعْلَمُونَ مَا عَظَمَتُهُ أَنْ يَتَوَاضَعُوا لَهُ، وَسَلاَمَةَ الَّذِينَ يَعْلَمُونَ مَا قُدْرَتُهُ أَنْ يَسْتَسْلِمُوا لَهُ، فَلاَ تَنْفِرُوا مِنَ الْحَقِّ نِفَارَ الصَّحِيحِ مِنَ الْأَجْرَبِ، وَالْبَارِي (9) مِنْ ذِي السَّقَمِ (10) . وَاعْلَمُوا أَنَّكُمْ لَنْ تَعْرِفُوا الرُّشْدَ حَتَّى تَعْرِفُوا الَّذِي تَرَكَهُ، وَلَنْ تَأْخُذُوا بِمَيثَاقِ الْكِتَابِ حَتَّى تَعْرِفُوا الَّذِي نَقَضَهُ، وَلَنْ تَمَسَّكُوا بِهِ حَتَّى تَعْرِفُوا الَّذَي نَبَذَهُ. فَالْتَمِسُوا ذلِكَ مِنْ عِنْدِ أَهْلِهِ، فَإِنَّهُمْ عَيْشُ الْعِلْمِ، وَمَوْتُ الْجَهْلِ، هُمْ الَّذِينَ يُخْبِرُكُمْ حُكْمُهُمْ عَنْ عِلْمِهِمْ، وَصمْتُهُمْ عَنْ مَنْطِقِهِمْ، وَظَاهِرُهُمْ عَنْ بَاطِنِهِمْ، لاَ يُخَالِفُونَ الدِّينَ وَلاَ يَخْتَلِفُونَ فِيهِ، فَهُوَ بَيْنَهُمْ شَاهِدٌ صَادِقٌ، وَصَامِتٌ نَاطِقٌ.

p: 254

3 پندهاى حكيمانه

اى مردم! هر كس از خدا خير خواهى طلبد، توفيق يابد ، و آن كس كه سخنان خدا را راهنماى خود قرار دهد به راست ترين راه، هدايت خواهد شد، پس همانا همسايه خدا در أمان ، و دشمن خدا ترسان است ، آن كس كه عظمت خدا را مى شناسد سزاوار نيست خود را بزرگ جلوه دهد ، پس بلندى ارزش كسانى كه بزرگى پروردگار را مى دانند در اين است كه برابر او فروتنى كنند و سلامت آنان كه مى دانند قدرت خدا چه اندازه مى باشد در اين است كه برابر فرمانش تسليم باشند. پس، از حقّ نگريزيد چونان گريز انسان تندرست از فرد «گر» «1» گرفته ، يا انسان سالم از بيمار ، و بدانيد كه هيچ گاه حق را نخواهيد شناخت جز آن كه ترك كننده آن را بشناسيد! هرگز به پيمان قرآن وفادار نخواهيد بود مگر آن كه پيمان شكنان را بشناسيد و هرگز به قرآن چنگ نمى زنيد مگر آن كه رها كننده آن را شناسايى كنيد.

4 ويژگى هاى اهل بيت پيامبر صلّى اللّه عليه و آله و سلّم (امامان دوازده گانه)

پس رستگارى را از اهل آن جستجو كنيد ، كه اهل بيت پيامبر صلّى اللّه عليه و آله و سلّم رمز حيات دانش، و راز مرگ جهل و نادانى هستند ، آنان كه حكمتشان شما را از دانش آنان و سكوتشان از منطق آنان ، و ظاهرشان از باطنشان، اطلاع مى دهد ، نه با دين خدا مخالفتى دارند، و نه در آن اختلاف مى كنند ، دين در ميان آنان گواهى صادق و ساكتى سخنگوست.

p: 256

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(1) گر، نوعى بيمارى پوستى كه با خارش شديد همراه است.

O' people. Every one has to meet what he wishes to avoid by running away. (1) Death is the place to which life is driving. To run away from it means to catch it. How many days did I spend in searching for the secret of this matter but Allah did not allow save its concealment. Alas! It is a treasured knowledge. As for my last will it is that concerning Allah do not believe in a partner for Him and concerning Muhammad (p.b.u.h.a.h.p.) 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. (2) Every one 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. 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 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 (3) in the earth. I was your neighbour. My body kept you company for some days and shortly you will find just an empty body of mine which would 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 take a lesson (from it) than eloquent speech and a ready word. 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.

p: 259

2 وصيّت هاى امام على عليه السّلام

امّا وصيّت من نسبت به خدا، آن كه چيزى را شريك خدا قرار ندهيد ، و نسبت به پيامبر صلّى اللّه عليه و آله و سلّم اين است كه، سنّت و شريعت او را ضايع نكنيد. اين دو ستون محكم را بر پا داريد و اين دو چراغ را فروزان نگهداريد و تا آن زمان كه از حق منحرف نشده ايد، سرزنشى نخواهيد داشت، كه براى هر كس به اندازه توانايى او وظيفه اى تعيين گرديده ، و نسبت به افراد جاهل و نادان تخفيف داده شده است زيرا كه:

پروردگار رحيم، و دين استوار، و پيشوا آگاه است. من ديروز رهبر شما بودم و امروز مايه پند و عبرت شما هستم ، و فردا از شما جدا خواهم شد، خدا شما و مرا بيامرزد.

اگر از اين ضربت و در اين لغزشگاه نجات يابم، كه حرفى نيست ، امّا اگر گام ها بلغزد و از اين جهان بروم، ما نيز چون ديگران در سايه شاخسار درختان، مسير وزش باد و باران، و زير سايه ابرهاى متراكم آسمان پراكنده مى شويم ، و آثارمان در روى زمين نابود خواهد شد. من از همسايگان شما بودم، كه چند روزى در كنار شما زيستم ، و به زودى از من جز جسدى بى روح و ساكن پس از آن همه تلاش، و خاموش پس از آن همه گفتار، باقى نخواهد ماند پس بايد سكوت من، و بى حركت دست و پا و چشم ها و اندام من، مايه پند و اندرز شما گردد ، كه از هر منطق رسايى و از هر سخن مؤثّرى عبرت انگيزتر است. وداع و خدا حافظى من با شما چونان جدايى كسى است كه آماده ملاقات پروردگار است ، فردا ارزش ايّام زندگى مرا خواهيد ديد ، و راز درونم را خواهيد دانست. پس از آن كه جاى مرا خالى ديديد و ديگرى بر جاى من نشست، مرا خواهيد شناخت.

p: 261

Concerning Misguidance

Their period became long in order that they might complete (their position 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. 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 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 gropers 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 faith and removed from it.

في الضلال

منها : وَطَالَ الْأَمَدُ بِهِمْ لِيَسْتَكْمِلُوا الْخِزْيَ، وَيَسْتَوْجِبُوا الْغِيَرَ (11) ; حَتَّى إِذَا اخْلَوْلَقَ الْأَجَلُ (12) ، وَاسْتَرَاحَ قَوْمٌ إِلَى الْفِتَنِ، وَأَشَالُوا (13) عَنْ لَقَاحِ حَرْبِهِمْ، لَمْ يَمُنُّوا عَلَى اللهِ بِالصَّبْرِ، وَلَمْ يَسْتَعْظِمُوا بَذْلَ أَنْفُسِهِمْ فِي الْحَقِّ; حَتَّى إِذَا وَافَقَ وَارِدُ الْقَضَاءِ انْقِطَاعَ مُدَّةِ الْبَلاَءِ، حَمَلُوا بَصَائِرَهُمْ عَلَى أَسْيَافِهمْ (14) ، وَدَانُوا لِرَبِّهِمْ بَأَمْرِ وَاعِظِهِمْ; حَتَّى إِذَا قَبَضَ اللهُ رَسُولَهُ صَلَّى اللهُ عَلَيْهِ وِآلِهِ، رَجَعَ قَوْمٌ عَلَى الْأَعْقَابَ، وَغَالَتْهُمُ السُّبُلُ، وَاتَّكَلُوا عَلَى الْوَلاَئِجِ (15) ، وَوَصَلُوا غَيْرَ الرَّحِمِ، وَهَجَرُوا السَّبَبَ الَّذِي أُمِرُوا بِمَوَدَّتِهِ، وَنَقَلُوا الْبِنَاءَ عَنْ رَصِّ أَسَاسِهَ، فَبَنَوْهُ فِي غَيْرِ مَوْضِعِهِ. مَعَادِنُ كُلِّ خَطِيئَةٍ، وَأَبْوَابُ كُلِّ ضَارِبٍ فِي غَمْرَةٍ (16) . قَدْ مَارُوا (17) فِي الْحَيْرَةِ، وَذَهَلُوا فِي السَّكْرَةِ، عَلَى سُنَّةٍ مِنْ آلِ فِرْعَوْنَ: مِنْ مُنْقَطِعٍ إِلَى الدُّنْيَا رَاكِنٍ، أَوْ مُفَارِقٍ لِلدِّينِ مُبَايِنٍ.

بدانيد آن كس از ما (حضرت مهدى «عج») كه فتنه هاى آينده را دريابد، با چراغى روشنگر در آن گام مى نهد و بر همان سيره و روش پيامبر صلّى اللّه عليه و آله و سلّم و امامان عليهم السّلام رفتار مى كند تا گره ها را بگشايد ، بردگان و ملّت هاى اسير را آزاد سازد، جمعيّت هاى گمراه و ستمگر را پراكنده و حق جويان پراكنده را جمع آورى مى كند. حضرت مهدى (عج) سال هاى طولانى در پنهانى از مردم به سر مى برد آن چنان كه اثر شناسان، اثر قدمش را نمى شناسند، گر چه در يافتن اثر و نشانه ها تلاش فراوان كنند. سپس گروهى براى درهم كوبيدن فتنه ها آماده مى گردند، و چونان شمشيرها صيقل مى خورند ، ديده هاشان با قرآن روشنايى گيرد ، و در گوش هاشان تفسير قرآن طنين افكند ، و در صبحگاهان و شامگاهان جامهاى حكمت سر مى كشند. «1»

3 سرنوشت امّت اسلامى پس از پيامبر صلّى اللّه عليه و آله و سلّم

روزگار آنان به طول انجاميد تا رسوايى آنها به نهايت رسيد ، و خود را سزاوار بلاى زمانه گرداندند ، و چون پايان مدّت آنها نزديك شد گروهى در فتنه ها آسودند و گروهى دست به حمله و پيكار با فسادگران زدند و با شكيبايى كه داشتند بر خدا منّت ننهادند ، و جان دادن در راه خدا را بزرگ نشمردند ، تا آنجا كه اراده الهى به پايان دوران جاهليّت موافق شد ، شمشيرها در راه خدا كشيدند، و بينش هاى خود را بر شمشير نشاندند ، و طاعت پروردگار خود را پذيرفتند، و فرمان پند دهنده خود را شنيدند، و در پيروزى و سربلندى زيستند تا آن كه خدا، پيامبرش را نزد خود برد، (افسوس) كه گروهى به گذشته جاهلى خود باز گشتند ، و با پيمودن راه هاى گوناگون به گمراهى رسيدند ، و به دوستان منحرف خود پيوستند و از دوستى با مؤمنان بريدند كه به آن امر شده بودند، و بنيان اسلامى را تغيير داده در جاى ديگرى بنا نهادند، آنان كانون هر خطا و گناه، و پناهگاه هر فتنه جو شدند. كه سرانجام در سرگردانى فرو رفته، و در غفلت و مستى به روش و آيين فرعونيان در آمدند يا از همه بريده و دل به دنيا بستند ، و يا پيوند خود را با دين گسستند.

p: 265

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(1) اشاره به: فوتوريسم MSIRUTUF (آينده نگرى)، نظر امام (ع) يك آينده نگرى مثبت است كه آينده جهان را روشن و متكامل و خوب مى شناساند، بر خلاف نظريّه پردازانى كه آينده را وحشت زا و تاريك معرّفى مى كنند.

Oppressors inherit it by (mutual) agreement. 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. 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.

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. During it sagacity will be on the ebb and the oppressors will (get the opportunity to) speak. This mischief 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. 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.

p: 267

A part of the same sermon

Among them some will be unavenged 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 mischiefs 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. Proceed towards Allah as oppressed and do not proceed to Him as oppressors. Avoid the paths of Satan and the places of revolt. Do not put in your bellies unlawful morsels because you are facing Him Who has made disobedience unlawful for you and made the path of obedience easy for you.

منها: بَيْنَ قَتِيلٍ مَطْلُولٍ (25) ، وَخَائِفٍ مُسْتَجِيرٍ، يَخْتِلُونَ (26) بِعَقْدِ الْإِيمَانِ وَبِغُرُورِ الْإِيمَانِ; فَلاَ تَكُونُوا أَنْصَابَ (27) الْفِتَنِ، وَأَعْلاَمَ الْبِدَعِ، وَالْزَمُوا مَا عُقِدَ عَلَيْهِ حَبْلُ الْجَمَاعَةِ، وَبُنِيَتْ عَلَيْهِ أَرْكَانُ الطَّاعَةِ، وَاقْدَمُوا عَلَى اللهِ مَظْلُومِينَ، وَلاَ تَقْدَمُوا عَلَيْهِ ظَالِمِينَ، وَاتَّقُوا مَدَارِجَ الشَّيْطَانِ وَمَهَابِطَ الْعُدْوَانِ، وَلاَ تُدْخِلُوا بُطُونَكُمْ لُعَقَ (28) الْحَرَامِ، فَإِنَّكُمْ بِعَيْنِ (29) مَنْ حَرَّمَ عَلَيْكُم الْمَعْصِيَةَ، وَسَهَّلَ لَكُمْ سُبُلَ الطَّاعَةِ.

اين فتنه ها پراكنده و عقايد پس از آشكار شدنشان به شك و ترديد دچار مي گردد، آن كس كه به مقابله با فتنه ها برخيزد كمرش را مي شكند، و كسي كه در فرو نشاندن آن تلاش مي كند، او را درهم مي كوبد، در اين ميان فتنه جويان چونان گورخران، يكديگر را گاز مي گيرند، و رشته هاي سعادت و آيين محكم شده شان لرزان مي گردد، و حقيقت امر پنهان مي ماند، حكمت و دانش كاهش مي يابد، ستمگران به سخن مي آيند، و بيابان نشينها را درهم مي كوبند، و با سينه مركبهاي ستم، آنها را خرد مي نمايند، تكروان در غبار آن فتنه ها نابود گردند، و سواران باقدرت در آن به هلاكت مي رسند، فتنه ها با تلخي خواسته ها وارد مي شود، و خونهاي تازه را مي دوشد، نشانه هاي دين را خراب، و يقين را از بين مي برد، فتنه هايي كه افراد زيرك از آن بگريزند، و افراد پليد در تدبير آن بكوشند، آن فتنه ها پررعد و برق و پرزحمت است. در آن پيوندهاي خويشاوندي قطع مي گردد و از اسلام جدا مي گردند، فتنه ها چنان ويرانگرند كه تندرستها بيمار، و مسكن گزيدگان كوچ مي كنند،

در آن ميان كشته اي است كه خونش به رايگان ريخته، و افراد ترسويي كه طالب امانند، با سوگندها آنان را فريب مي دهند، و با تظاهر به ايمان آنها را گمراه مي كنند. رهنمودها در مقابله با فتنه ها پس سعي كنيد شما پرچم فتنه ها و نشانه هاي بدعتها نباشيد، و آنچه را كه پيوند امت اسلامي بدان استوار است، و پايه هاي طاعت بر آن پايدار بر خود لازم شماريد، و بر خدا، ستمديده وارد شويد نه ستمگر، از درافتادن درون دامهاي شيطان، و قرار گرفتن در وادي دشمنيها بپرهيزيد، و لقمه هاي حرام به شكم خود راه ندهيد، شما در برابر ديدگان خداوندي قرار داريد كه گناهان را حرام كرد و راه اطاعت و بندگي را آسان فرمود.

p: 270

The riser has risen the sparkler has sparkled the appearer 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. 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.

Allah the Glorified has distinguished you with Islam and has chosen you for it. This is because it is the name of safety and the collection of honour. Allah the Glorified chose its way and disclosed its pleas through open knowledge and secret maxims. Its (Qur'an)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.

في أئمّة الدين

منها: فَقَدْ طَلَعَ طَالِعٌ، وَلَمَعَ لاَمِعٌ، وَلاَحَ (7) لاَئِحٌ، وَاعْتَدَلَ مَائِلٌ، وَاسْتَبْدَلَ اللهُ بِقَوْمٍ قَوْماً، وَبِيَومٍ يَوْماً، وَانْتَظَرْنَا الْغِيَرَ (8) انْتِظَارَ الْمُجْدِبِ الْمَطَرَ. وَإِنَّمَا الْأَئِمَّةُ قُوَّامُ اللهِ عَلَى خَلْقِهِ، وَعُرَفَاؤُهُ عَلَى عِبَادِهِ، لاَ يَدْخُلُ الْجَنَّةَ إِلاَّ مَنْ عَرَفَهُمْ وَعَرَفُوهُ، وَلاَ يَدْخُلُ النَّارَ إِلاَّ منْ أَنْكَرَهُمْ وَأَنْكَرُوهُ. إِنَّ اللهَ خَصَّكُمْ بَالْإِسْلاَمِ، وَاسْتَخْلَصَكُمْ لَهُ، وَذلِكَ لاَِنَّهُ اسْمُ سَلاَمَةٍ، وَجِمَاعُ (9) كَرَامَةٍ، اصْطَفَى اللهُ تَعَالَى مَنْهَجَهُ، وَبَيَّنَ حُجَجَهُ، مِنْ ظَاهِرِ عِلْمٍ، وَبَاطِنِ حِكَمٍ. لاَ تَفْنَى غَرَائِبُهُ، وَلاَ تَنْقَضِي عَجَائِبُهُ. فِيهِ مَرَابِيعُ النِّعَمِ (10) ، وَمَصَابِيحُ الظُّلَمِ. لاَ تُفْتَحُ الْخَيْرَاتُ إِلاَّ بِمَفَاتِحِهِ، وَلاَ تُكْشَفُ الظُّلُمَاتُ إِلاَّ بِمَصَابِحِهِ. قَدْ أَحْمَى حِمَاهُ (11) ، وَأَرْعَى مَرْعَاهُ. فِيهِ شِفَاءُ الْمُسْتَشْفِي، وَكِفَايَةُ الْمُكْتَفِي.

پرورنده بود آنگاه كه پديده اي نبود و توانا بود آنگاه كه توانايي نبود.

عظمت امامان دوازده گانه و قرآن همانا طلوع كننده اي آشكار شد، و درخشنده اي درخشيد و آشكارشونده اي آشكار گرديد، و آنكه از جاده حق منحرف شد به راه راست بازگشت، خداوند گروهي را به گروهي تبديل، و روزي را برابر روزي قرار داد، و ما چونان مانده در خشكسالان كه در انتظار بارانند، انتظار چنين روزي را مي كشيديم. همانا! امامان دين، از طرف خدا، تدبيركنندگان امور مردم، و كارگزاران آگاه بندگانند، كسي به بهشت نمي رود جز آنكه آنان را شناخته، و آنان او را بشناسند، و كسي در جهنم سرنگون نگردد جز آنكه منكر آنان باشد و امامان دين هم وي را نپذيرند،

همانا خداي متعال شما را به اسلام اختصاص داد و براي اسلام برگزيد، زيرا اسلام نامي از سلامت است، و فراهم كننده كرامت جامعه مي باشد، راه روشن آن را خدا برگزيد، و حجتهاي آن را روشن گردانيد. ويژگيهاي قرآن قرآن را فرو فرستاد كه ظاهرش علم، و باطنش حكمت است، نوآوريهاي آن پايان نگيرد و شگفتيهايش تمام نمي شود، در قرآن بركات و خيرات چونان سرزمينهاي پرگياه در اول بهاران، فراوان است، و چراغهاي روشني بخش تاريكيها فراوان دارد، كه در نيكيها جز با كليدهاي قرآن باز نشود، و تاريكيها را جز با چراغهاي آن روشنايي نمي توان بخشيد، مرزهايش محفوظ، و چراگاههايش را خود نگهبان است، هر درمان خواهي را درمان، و هر بي نيازي طلبي را كافي است.

Once it is necessary to believe in a Creator then He should exist by Himself because everything which has a beginning must have a centre of existence from which it should terminate. If that too needed a creator there would be the question of whether this creator is also the creation of some other creator or exists by itself. Thus unless a Self-created Creator is believed in who should be the cause of all causes the mind will remain groping in the unending labyrinth of cause and effect and never attain the idea of the last extremity of the series of creation. It would fall into the fallacy of circular arguing and would not reach any end.

If the creator were taken to have created himself then there would be (one of the two positions namely) either he should be non-existent or existent. If he were not existent then it would not be possible for something non-existent to create any existent being. If he were existent before creating himself there would be no sense in coming into being again. Therefore it is necessary to believe that the Creator should be a Being not dependent on any other creator for His own existence and everything else should be dependent on Him. This dependence of the entire creation is a proof that the existence of the Source of all creation is from ever and eternal. And since all beings other than He are subject to change are dependent on position and place and are similar to one another in qualities and properties and since similarity leads to plurality whereas unity has no like save itself therefore nothing can be like Him.

p: 275

Even things called one cannot be reckoned after His Unity because He is One and Singular in every respect. He is free and pure from all those attributes which are found in body or matter because He is neither body nor colour nor shape nor does He lie in any direction nor is He bounded within some place or locality. Therefore man cannot see or understand Him through his senses or feelings because senses can know only those things which accord with the limitations of time place and matter. To believe that He can be seen is to believe that He has body but since He is not a body and He does not exist through a body and He does not lie in any direction or place there is no question of His being seen. But His being unseen is not like that of subtle material bodies due to whose delicacy the eye pierces through them and eyes remain unable to see them; as for example the wind in the vast firmament. But He is unseen by His very existence. Nevertheless nothing is unseen for Him. He sees as well as hears but is not dependent on instruments of seeing or hearing because if He were in need of organs of the body for hearing and seeing He would be in need of external things for His perfection and would not be a perfect Being whereas He should be perfect in all respects and no attribute of perfection should be apart from His Self.

p: 276

To believe in attributes separately from His Self would mean that there would be a self and a few attributes and the compound of the self and the attributes would be Allah. But a thing which is compounded is dependent on its parts and these parts must exist before their composition into the whole. When the parts exist from before how can the whole be from ever and eternal because its existence is later than that of its parts. But Allah had the attributes of knowledge power and sustaining even when nothing was existent because none of His attributes were created in Him from outside but His attributes are His Self and His Self is His attributes. Consequently His knowledge does not depend on the object of knowledge existing first and then His knowledge because His Self is prior to things coming into existence. Nor is it necessary for His power that there should first exist the object to be over-powered and then alone He would be called Powerful because Powerful is that who has power equally for doing or abandoning and as such the existence of the object to be over-powered is not necessary.

Similarly Sustainer means master. Just as He is the Master of the non-existent after its coming into existence in the same way He has power to bring it into existence from non-existence namely if He so wills He may bestow existence upon it.

He has been allowed time by Allah. He is falling into error along with negligent persons and goes early in the morning with sinners without any road to lead or any Imam to guide.

A part of the same sermon

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 would fulfil.

I warn you and myself from this position. 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 and 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.

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 (1) 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. 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 acts) for your day (of reckoning). Fear fear O' listener! Act act O' careless! No one will warn you like him who knows.

p: 278

One of the firm decisions of Allah in the Wise Reminder (Qur'an) 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 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 fulfilment 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.

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 (2). (On the other hand) believers are humble believers are admonishers and believers are afraid (of Allah).

عظة الناس

فَأَفِقْ أَيُّهَا السَّامِعُ مِنْ سَكْرَتِكَ، وَاسْتَيْقِظْ مَنْ غَفْلَتِكَ، وَاخْتَصِرْ مِنْ عَجَلَتِكَ، وَأَنْعِمِ الْفِكْرَ فِيَما جَاءَكَ عَلَى لِسَانِ النَّبِيِّ الْأُمِّيّ

ِ- صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَ سَلَّمِ- مِمَّا لاَبُدَّ مِنْهُ وَلاَ مَحِيصَ عَنْهُ، وَخَالِفْ مَنْ خَالَفَ ذلِكَ إِلَى غَيْرِهِ، وَدَعْهُ وَمَا رَضِيَ لِنَفْسِهِ، وَضَعْ فَخْرَكَ، وَاحْطُطْ كِبْرَكَ، وَاذكُرْ قَبْرَكَ، فَإِنَّ عَلَيْهِ مَمَرَّكَ، وَكَمَا تَدِينُ تُدَانُ، وَكَمَا تَزْرَعُ تَحْصُدُ، وَمَا قَدَّمْتَ الْيَوْمَ تَقْدَمُ عَلَيْهِ غَداً، فَامْهَد (2) لِقَدَمِكَ، وَقَدِّمْ لِيَوْمِكَ. فَالْحَذَرَ الْحَذَرَ أَيُّهَا الْمُسْتَمِعُ! وَالْجِدَّ الْجِدَّ أَيُّهَا الْغَافِلُ! (وَلاَ يُنَبِّئُكَ مِثْلُ خَبِيرٍ).

إِنَّ مِنْ عَزَائِمِ اللهِ فِي الذِّكْرِ الْحَكِيمِ، الَّتِي عَلَيْهَا يُثِيبُ وَيُعَاقِبُ، وَلَهَا يَرْضَى وَيَسْخَطُ، أَنَّهُ لاَ يَنْفَعُ عَبْداً _ وَإِنْ أَجْهَدَ نَفْسَهُ، وَأَخْلَ صَ فِعْلَهُ _ أَنْ يَخْرُجَ مِنَ الدُّنْيَا، لاَقِياً رَبَّهُ بِخَصْلَةٍ مِنْ هذِهِ الْخِصَال لَمْ يَتُبْ مِنْهَا: أَنْ يُشْرِكَ بِالله فِيَما افْتَرَضَ عَلَيْهِ مِنْ عِبَادَتِهِ، أَوْ يَشْفِيَ غَيْظَهُ بِهَلاَكِ نَفْسٍ، أَوْ يَعُرَّ (3) بِأَمْرٍ فَعَلَهُ غَيْرُهُ، أَوْ يَسْتَنْجِحَ (4) حَاجَةً إِلَى النَّاسِ بِإِظْهَارِ بِدْعَةٍ فِي دِينِهِ، أَوْ يَلْقَى النَّاسَ بِوَجْهَيْنِ، أَوْ يَمْشِيَ فِيهِمْ بِلِسَانَيْنِ. اعْقِلْ ذلِكَ فَإِنَّ الْمِثْلَ دَلِيلٌ عَلَى شِبْهِهِ.

إِنَّ الْبَهَائِمَ هَمُّهَا بُطُونُهَا، وَإِنَّ السِّبَاعَ هَمُّهَا الْعُدْوَانُ عَلَى غَيْرِهَا، وَإِنَّ النِّسَاءَ هَمُّهُنَّ زِينَةُ الْحَيَاةِ الدُّنْيَا وَالْفَسَادُ فِيهَا; إِنَّ الْمُؤْمِنِينَ مُسْتَكِينُونَ (5) ، إِنَّ الْمُؤْمِنينَ مُشْفِقُونَ، إِنَّ الْمُؤْمِنينَ خَائِفُونَ.

و تا آن زمان كه خداوند كيفر گناهان را مي نمايد، و آنان را از پرده غفلت بيرون مي آورد به استقبال چيزي مي روند كه بدان پشت كرده و پشت مي كنند بدانچه روي آورده بودند، پس نه از آنچه آرزو مي كردند و بدان رسيدند سودي بردند، و نه از آنچه حاجت خويش بدان روا كردند بهره اي به دست آوردند، من، شما و خود را از اينگونه غفلت زدگي مي ترسانم. درمان غفلت زدگيها هر كس بايد از كار خويش بهره گيرد، و انسان بينا كسي است كه به درستي شنيد و انديشه نمود، پس به درستي نگريست و آگاه شد، و از عبرتها پند گرفت، سپس راه روشني را پيمود، و از افتادن در پرتگاهها، و گم شدن در كوره راهها، دوري كرد، و كوشيد تا عدالت را پاس دارد و براي گمراهان جاي اعتراض باقي نگذارد، كه در حق سختگيري كند، يا در سخن حق تحريف روا دارد، يا در گفتن سخن راست بترسد. پس بهوش باش اي شنونده! و از خواب غفلت بيدار شو، و از شتاب خود كم كن، و در آنچه از زبان پيامبر (ص) بر تو رسيده انديشه كن، كه ناچار به انجام آن مي باشي و راه فراري وجود ندارد، و با كسي كه رهنمودهاي پيامبر (ص) را بكار نمي بندد و به جانب ديگري تمايل دارد مخالفت كن و او را با آنچه براي خود پسنديده رها كن، فخرفروشي را واگذار، و از مركب تكبر فرود آي. به ياد قبر باش كه گذرگاه تو به سوي عالم آخرت است، كه همانگونه به ديگران پاداش دادي به تو پاداش مي دهند، و آنگونه كه كاشتي، درو مي كني، آنچه امروز، پيش مي فرستي، فردا بر آن وارد مي شوي، پس براي خود در سراي آخرت جايي آماده كن، و چيزي پيش فرست اي شنونده! هشدار، هشدار،اي غفلت زده! بكوش، بكوش. (هيچ كس جز خداي آگاه تو را باخبر نمي سازد)

p: 281

صفات ناپسند نابودكننده از واجبات قطعي خدا در قرآن حكيم كه بر آن پاداش و كيفر مي دهد و به خاطر آن خشنودشده يا خشم مي گيرد، اين است كه اگر انسان يكي از صفات ناپسند را داشته و بدون توبه خدا را ملاقات كند، هر چند خود را به زحمت اندازد، يا عملش را خالص گرداند فايده اي نخواهد داشت. و آن صفات ناپسند اينكه: شريكي براي خداوند در عبادات واجب برگزيند، يا خشم خويش را با كشتن بي گناهي فرو نشاند، يا بر بيگناهي به خاطر كاري كه ديگري انجام داده عيبجويي كند، يا به خاطر حاجتي كه به مردم دارد بدعتي در دين خدا بگذارد، يا با مردم به دو چهره ملاقات كند، و يا در ميان آنان با دو زبان سخن بگويد، در آنچه گفتم نيك بينديش كه هر مثال را همانند فراوان است.

روانشناسي همانا! تمام حيوانات در تلاش پر كردن شكمند، و درندگان در پي تجاوز كردن به ديگران، و زنان بي ايمان تمام همتشان آرايش زندگي و فسادانگيزي در آن است، اما مومنان فروتنند، همانا مومنان مهربانند، همانا مومنان از آينده ترسانند.

Ibn Abi'l-Hadid has written that Amir al-mu'minin delivered this sermon at the time of marching towards Basrah and since the trouble of Basrah was the result of a woman's instigation Amir al-mu'minin has after mentioning beasts and carnivore held a woman also to possess such qualities. Thus the battle of Basrah was the result of these qualities whereby thousands of persons were involved in death and destruction.

The beginning of the action of one who sees with heart and acts with eyes it 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. 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.

You should also know that the outside (of every thing) 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 (peace and blessing of Allah be upon him and his progeny) has said that: "Allah may love a man but hate his action and may love the action but hate the man." You should also know that every action is like a vegetation and a 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.

قَدْ خَاضُوا بِحَارَ الْفِتَنِ، وَأَخَذُوا بِالْبِدَعِ دُونَ السُّنَنِ، وَأَرَزَ (4) الْمُؤْمِنُونَ، وَنَطَقَ الضَّالُّونَ الْمُكَذِّبُونَ. نَحْنُ الشِّعَارُ (5) وَالْأَصْحَابُ، وَالْخَزَنَةُ وَالْأَبْوَابُ، وَلاَ تُؤْتَى الْبُيُوتُ إِلاَّ مِنْ أَبْوَابِهَا، فَمَنْ أَتَاهَا مِنْ غَيْرِ أَبْوَابِهَا سُمِّيَ سَارِقاً.

منها: فِيهِمْ كَرَائِمُ (6) الْقُرْآنِ، وَهُمْ كُنُوزُ الرَّحْمنِ، إِنْ نَطَقُوا صَدَقُوا، وَإِنْ صَمَتُوا لَمْ يُسْبَقُوا. فَلْيَصْدُقْ رَائِدٌ أَهْلَهُ، وَلْيُحْضِرْ عَقْلَهُ، وَلْيَكُنْ مِنْ أَبْنَاءِ الْآخِرَةِ، فَإِنَّهُ مِنْهَا قَدِمَ، وَإِلَيْهَا يَنْقَلِبُ. وَالنّاظِرُ بِالْقَلْبِ، الْعَامِلُ بِالْبَصَرِ، يَكُونُ مُبْتَدَأُ عَمَلِهِ أَنْ يَعْلَمَ: أَعَمَلُهُ عَلَيْهِ أَمْ لَهُ! فَإِنْ كَانَ لَهُ مَضَى فِيهِ، وَإِنْ كَانَ عَليْهِ وَقَفَ عِنْدَهُ. فَإِنَّ الْعَامِلَ بَغَيْرِ عِلْمٍ كَالسَّائِرِ عَلَى غيْرِ طَرِيقٍ، فَلاَ يَزِيدُهُ بُعْدُهُ عَنِ الطَّرِيقِ الْوَاضِحِ إِلاَّ بُعْداً مِنْ حَاجَتِهِ، وَالْعَامِلُ بالْعِلْمِ كَالسَّائِرِ عَلَى الطَّرِيقِ الْوَاضِحِ، فَلْيَنْظُرْ نَاظِرٌ: أَسَائِرٌ هُوَ أَمْ رَاجِعٌ!

وَاعْلَمْ أَنِّ لِكُلِّ ظَاهِرٍ بَاطِناً عَلى مِثَالِهِ، فَمَا طَابَ ظَاهِرُهُ طَابَ بَاطِنُهُ. وَمَا خَبُثَ ظَاهِرُهُ خَبُثَ بَاطِنُهُ، وَقَدْ قَالَ الرَّسُولُ الصَّادِق _صَلَّى اللهُ عَلَيْهِ وَآلِهِ_: «إِنَّ اللهَ يُحِبُّ الْعَبْدَ وَيُبْغِضُ عَمَلَهُ، وَيُحِبُّ الْعَمَلَ وَيُبْغِضُ بَدَنَهُ».

وَاعْلَمْ أَنَّ كُلَّ عَمَلٍ نَبَاتٌ، وَكُلَّ نَبَاتٍ لاَ غِنَى بِهِ عَنِ الْمَاءِ، وَالْمِيَاهُ مُخْتَلِفَةٌ، فَمَا طَابَ سَقْيُهُ, طَابَ غَرْسُهُ وَحَلَتْ ثَمَرَتُهُ، وَمَا خَبُثَ سَقْيُهُ خَبُثَ غَرْسُهُ وَأَمَرَّتْ ثَمَرَتُهُ.

مردم! درباره اهل بيت پيامبر (ص) آيات كريمه قرآن نازل شد، آنان گنجينه هاي علوم خداوند رحمانند، اگر سخن گويند، راست گويند، و اگر سكوت كنند بر آنان پيشي نجويند. شرايط امامت و رهبري پس بايد امام و راهنماي مردم به مردم راست بگويد، و راه خرد پيمايد و از فرزندان آخرت باشد كه از آنجا آمده و بدانجا خواهد رفت، پس آن كه با چشم دل بنگرد، و با ديده درون كار كند، آغاز كارش آن است كه بينديشد آيا عمل او به سود او باشد يا زيان؟ اگر به سود است ادامه دهد، و اگر زيانبار است توقف كند، زيرا عمل كننده بدون آگاهي چون رونده اي است كه بيراهه مي رود، پس هر چه شتاب كند از هدفش دورتر مي ماند، و عمل كننده از روي آگاهي، چون رونده اي بر راه راست است، پس بيننده بايد به درستي بنگرد آيا رونده راه است يا واپس گرا؟

روانشناسي انساني (تاثير جسم و روح در يكديگر) و بدان كه هر ظاهري باطني متناسب با خود دارد، آنچه ظاهرش پاكيزه، باطن آن نيز پاك و پاكيزه است، و آنچه ظاهرش پليد، باطن آن نيز پليد است، و پيامبر راستگو (ص) فرمود: همانا خداوند بنده اي را دوست اما كردار او را دشمن مي دارد، و كردار بنده اي را دوست اما شخص را ناخوش مي دارد. آگاه باش هر عملي رويش دارد، و هر روينده اي از آب بي نياز نيست، و آبها نيز گوناگون مي باشند، پس هر درختي كه آبياريش به اندازه و نيكو باشد شاخ و برگش نيكو و ميوه اش شيرين است، و آنچه آبياريش پاكيزه نباشد درختش عيب دار و ميوه اش تلخ است.

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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 they get turned in flying nor too thick so that they prove heavy. 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 up and it begins to recognise its places of living and its interest. Glorified is He who creates everything without any previous sample by someone else.

روزي قرار دارد، و روز را چونان شب تار مايه آرامش و استراحت آنها انتخاب فرمود، و بالهايي از گوشت براي پرواز آنها آفريد، تا به هنگام نياز به پرواز از آن استفاده كنند، اين بالها، چونان لاله هاي گوشند بي پر و رگهاي اصلي، اما جاي رگها و نشانه هاي آن را به خوبي مشاهده خواهي كرد. براي شب پره ها دو بال قرار داد، نه آنقدر نازك كه درهم بشكند، و نه چندان محكم كه سنگيني كند، پرواز مي كنند در حالي كه فرزندانشان به آنها چسبيده و به مادر پناه برده اند، اگر فرود آيند با مادر فرود مي آيند، و اگر بالا روند با مادر اوج مي گيرند، از مادرانشان جدا نمي شوند تا آن هنگام كه اندام جوجه نيرومند و بالها قدرت پرواز كردن پيدا كند، و بداند كه راه زندگي كردن كدام است؟ و مصالح خويش را بشناسد. پس پاك و منزه است پديدآورنده هر چيزي كه بدون هيچ الگويي باقيمانده از ديگري، همه چيز را آفريد.

A part of the same sermon

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 come 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.

A part of the same sermon

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 there. Commanding for good and refraining from evil are two characteristics of Allah the Glorified. They can neither bring death near nor lessen sustenance.

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).

A man stood up and said: O' Amir al-mu'minin tell us about this disturbance and whether you enquired about it from the Holy Prophet. Thereupon Amir al-mu'minin said:

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When Allah the Glorified sent down the verse:

Alif lam mim. What! Do people imagine that they will be let off on (their) saying: "We believe!" and they will not be tried ? (Qur'an 29:1-2)

I came to know that the disturbance would not befall us so long as the Prophet (peace and blessing of Allah be upon him and his progeny) is among us. So I said "O' Prophet of Allah what is this disturbance of which Allah the Sublime has informed you?" and 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 annoying to me did you not say to me 'cheer up as martyrdom is for you hereafter?' " The Prophet replied "Yes it is so but what about your enduring at present?" I said "O ' Prophet of Allah this is not an occasion for endurance but rather an occasion for cheering up and gratefulness." Then he said:

"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." 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 revolt." He said "in revolt."

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در اين جا مردي بلند شد و گفت: اي اميرالمومنين ما را از فتنه آگاه كن، آيا نسبت به فتنه، از پيامبر خدا (ص) سوالي نفرموده اي؟ پاسخ داد: (خبر از فتنه ها و شهادت خويش) آنگاه كه خداوند آيه 1 و 2 سوره عنكبوت را نازل كرد كه: (آيا مردم خيال مي كنند چونكه گفتند ايمان آورديم، بدون آزمايش رها مي شوند؟) دانستم كه تا پيامبر (ص) در ميان ماست آزمايش نمي گرديم. پرسيدم اي رسول خدا! اين فتنه و آزمايش كدام است كه خدا شما را بدان آگاهي داده است؟ فرمود: اي علي! پس از من امت اسلامي به فتنه و آزمون دچار مي گردند. گفتم اي رسول خدا مگر جز اين است كه در روز (احد) كه گروهي از مسلمانان به شهادت رسيدند. و شهادت نصيب من نشد و سخت بر من گران آمد، تو به من فرمودي، اي علي! مژده باد تو را كه شهادت در پي تو خواهد آمد. پيامبر (ص) به من فرمود: (همانا اين بشارت تحقق مي پذيرد، در آن هنگام صبر تو چگونه است؟) گفتم اي رسول خدا (ص) چنين موردي جاي صبر و شكيبايي نيست بلكه جاي مژده شنيدن و شكرگزاري است. و پيامبر خدا (ص) فرمود (اي علي! همانا اين مردم به زودي با اموالشان دچار فتنه و آزمايش مي شوند، و در دينداري بر خدا منت مي گذارند، با اين حال انتظار رحمت او را دارند، و از قدرت و خشم خدا، خود را ايمن مي پندارند، حرام خدا را با شبهات دروغين، و هوسهاي غفلت زا، حلال مي كنند، شراب را به بهانه اينكه (آب انگور) است و رشوه را كه (هديه) است و ربا را كه (نوعي معامله) است حلال مي شمارند). گفتم اي رسول خدا: در آن زمان مردم را در چه پايه اي بدانم؟ آيا در پايه ارتداد؟ يا فتنه و آزمايش؟ پاسخ فرمود: (در پايه اي از فتنه و آزمايش)

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All these things pained her much and naturally her feelings on such an occasion were that if she had borne children they would have been the Prophet's sons and they would have been the pivot of the Prophet's affection instead of Imam Hasan and Imam Husayn. But she was not gifted with any issue and she gratified her own desire to be a mother by adopting the surname Umm 'Abdillah (mother of the slave of Allah) after her sister's son. In short all these things created the passion of hatred in her heart as a result of which she off and on complained to the Prophet against Hadrat Fatimah but could not succeed in diverting the Prophet's attention from her.

News about this mortification and estrangement also reached the ears of Abu Bakr. That would only perturb him as he too could do nothing except that his verbal sympathies were with his daughter. At last the Prophet left this world and the reins of Government fell into his hands. Now was the opportunity for him to avenge as best as he could and to perpetrate whatever violence he had in mind. Consequently the first step he took was that in order to deprive Hadrat Fatimah of inheritance he denied the principle of inheritance in the case of the prophets and held that neither do the prophets inherit nor are they inherited from but the property left by them escheats to the state. Fatimah was so much affected that she gave up speaking to him and passed away from this world with these very feelings. 'A'ishah did not even take the trouble to express any sorrow at her tragic death. Thus Ibn Abi'l-Hadid has written:

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When Fatimah expired all the wives of the Prophet came to Bani Hashim in condolence except 'A'ishah. She did not come and showed herself sick and words from her reached 'Ali which displayed her joy. (Sharh Nahj al-balaghah vol. 9 p. 198).

As long as she bore so much malice against Hadrat Fatimah how could Fatimah's spouse be spared similar enmity and malice. Particularly when such events also occurred which worked like a fan and roused her feeling of hatred such as the incident of "Ifk" when Amir al-mu'minin said to the Prophet: "She is no better than the buckles of your shoe leave her and divorce her away." On hearing this 'A'ishah must have felt miserable in her bed and must have developed the severest feeling of hatred against him. There were also moments when distinction was conferred on Amir al-mu'minin in preference to Abu Bakr. For instance in connection with the dispatch of the Qur'anic verses on Bara'ah (innocence) the Prophet removed Abu Bakr from the job recalled him and assigned it to Amir al-mu'minin saying that he had been commanded by Allah to take it himself or send it through a member of his family. Similarly the Prophet closed all the doors opening into the mosque including that of Abu Bakr but allowed the door of Amir al-mu'minin's house to continue to open thereinto.

'A'ishah could not relish Amir al-mu'minin's distinction over her father and whenever there was any occasion for such distinction she did her best to undo it. When in his last days the Prophet ordered the contingent under Usamah ibn Zayd to march and ordered Abu Bakr and 'Umar also to go under his command they received a message from the wives of the Prophet that his condition was serious and therefore the contingent should come back instead of proceeding further. This was because their far-reaching sight had realised that the only purpose in getting Medina vacated by the muhajirun and the ansar could be that after the death of the Prophet no one should stand in Amir al-mu'minin's way and that he should get the caliphate without any trouble. On receipt of this message the contingent under Usamah came back. When the Prophet learnt this he again ordered Usamah to march with the contingent and even said "Allah may curse him who keeps away from the contingent " whereupon they again set off but they were again called back till the Prophet's illness assumed serious proportions but Usamah's contingent did not go out as it did not want to. After this Abu Bakr was sent word through Bilal that he should deputise the Prophet in leading the prayers in order to pave the way for his Caliphateship.

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Accordingly keeping this in view he was first shown as the Prophet's caliph (deputy) in prayers and eventually was accepted as his caliph for all purposes. Thereafter matters were so contrived that Amir al-mu'minin could not get the Caliphate. However after the reign of the third caliph circumstances took such a turn that people were obliged to swear allegiance at Amir al-mu'minin's hand. On this occasion 'A'ishah was present in Mecca. When she learnt about Amir al-mu'minin's caliphate her eyes began emitting flames and rage and anger perturbed her mind and her hatred for Amir al-mu'minin assumed such seriousness that she rose against him on the excuse of avenging blood of the same man ('Uthman) whom she had herself proclaimed fit to be killed and openly declared war as a result of which so much bloodshed occurred that the whole land of Basrah was smeared with the blood of those killed and the door of disunity was opened for good. (Sharh Ibn Abi'l-Hadid vol. 9 pp. 190-200).

Know O' creatures 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 therein. Know that the sting of sins is cut by piety and the final aim is achieved by conviction of belief.

O' creatures of Allah! (fear) Allah (fear) Allah in the matter of your own selves which are the most beloved and dear to you be-

cause Allah has clarified to you the way of truthfulness and lighted 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. You have been informed of the pro vision ordered to march and told to make haste in setting off. You are like staying riders who do not know when they would 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 would shortly be deprived of while only its ill effects and reckoning would be left behind for him?

O' creatures 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' creatures of Allah! fear the day when actions will be reckoned; there will be much quaking and even children will get old.

Know O' creatures 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.

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Today will depart with all that it has and tomorrow will come in its wake. It is as though every one of you has reached that place on earth where he would 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. 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 the warners.

عِبَادَ اللهِ، اللهَ اللهَ فِي أَعَزِّ الْأَنْفُسِ عَلَيْكُم، وَأَحَبِّهَا إِلَيْكُمْ; فَإِنَّ اللهَ قَدْ أَوْضَحَ سَبِيلَ الْحَقِّ وَأَنَارَ طُرُقَهُ، فَشِقْوَةٌ لاَزِمَةٌ، أَوْ سَعَادَةٌ دَائِمَةٌ! فَتَزَوَّدُوا فِي أَيَّامِ الْفَنَاءِ (8) لِأَيَّامِ الْبَقَاءِ. قَدْ دُلِلْتُمْ

عَلَى الزَّادِ، وَأُمِرْتُمْ بَالظَّعْنِ (9) ، وَحُثِثْتُمْ عَلَى الْمَسِيرِ، فَإِنَّمَا أَنْتُمْ كَرَكْبٍ وُقُوفٍ، لاَ يَدْرُونَ مَتَى يُؤْمَرُونَ بَالسَّيْرِ، أَلاَ فَمَا يَصْنَعُ بِالدُّنْيَا مَنْ خُلِقَ لِلْآخِرَةِ! وَمَا يَصْنَعُ بِالْمَالِ مَنْ عَمَّا قَلِيلٍ يُسْلَبُهُ، وَتَبْقَى عَلَيْهِ تَبِعَتُهُ (10) وَحِسَابُهُ!

عِبَادَ اللهِ، إِنَّهُ لَيْسَ لِمَا وَعَدَ اللهُ مِنَ الْخَيْرِ مَتْرَكٌ، وَلاَ فِيَما نَهَى عَنْهُ مِنَ الشَّرِّ مَرْغَبٌ.

عِبَادَ اللهِ، احْذَرُوا يَوْماً تُفْحَصُ فِيهِ الْأَعْمَالُ، وَيَكْثُرُ فِيهِ الزِّلْزَالُ، وَتَشِيبُ فِيهِ الْأَطْفَالُ.

اعْلَمُوا، عِبَادَ اللهِ، أَنَّ عَلَيْكُمْ رَصَداً (11) مِنْ أَنْفُسِكُمْ، وَعُيُوناً مِنْ جَوَارِحِكُمْ، وَحُفَّاظَ صِدْقٍ يَحْفَظُونَ أَعْمَالَكُمْ، وَعَدَدَ أَنْفَاسِكُمْ، لاَ تَسْتُرُكُمْ مِنْهُمْ ظُلْمَةُ لَيْلٍ دَاجٍ، وَلاَ يُكِنُّكُمْ مِنْهُمْ بَابٌ ذُورِتَاجٍ (12) ، وَإِنَّ غَداً مِنَ الْيَوْمِ قَرِيبٌ.

يَذْهَبُ الْيَوْمُ بِمَا فِيهِ، وَيَجِيءُ الْغَدُ لاَحِقاً بِهِ، فَكَأَنَّ كُلَّ امْرِىءٍ مِنْكُمْ قَدْ بَلَغَ مِنَ الْأَرْضِ مَنْزِلَ وَحْدَتِهِ (13) ، وَمَخَطَّ حُفْرَتِهِ، فَيَالَهُ مِنْ بَيْتِ وَحْدَةٍ، وَمَنْزِلِ وَحْشَةٍ، وَمُفْرَدِ غُرْبَةٍ! وَكَأَنَّ الصَّيْحَةَ (14) قَدْ أَتَتْكُمْ، وَالسَّاعَةَ قَدْ غَشِيَتْكُمْ، وَبَرَزْتُمْ لَفَصْلِ الْقَضَاءِ، قَدْ زَاحَتْ (15) عَنْكُمُ الْأَبَاطِيلُ، وَاضْمَحَلَّتْ عَنْكُمُ الْعِلَلُ، وَاسْتَحَقَّتْ بِكُمُ الْحَقَائِقُ، وَصَدَرَتْ بِكُمُ الْأُمُورُ مَصَادِرَهَا، فَاتَّعِظُوا بِالْعِبَرِ، وَاعْتَبِرُوا بَالْغِيَرِ، وَانْتَفِعُوا بِالنُّذُرِ.

ضرورت تقوي و خودسازي اي بندگان خدا! بدانيد كه تقوا، دژي محكم و شكست ناپذير است، اما هرزگي و گناه، خانه اي در حال فرو ريختن و خواركننده است كه از ساكنان خود دفاع نخواهد كرد، و كسي كه بدان پناه برد در امان نيست، آگاه باشيد با پرهيزكاري، ريشه هاي گناهان را مي توان بريد، و با يقين مي توان به برترين جايگاه معنوي، دسترسي پيدا كرد. اي بندگان خدا را، خدا را، در حق نفس خويش كه از همه چيز نزد شما گرامي تر و دوست داشتني تر است، پروا كنيد، همانا خدا، راه حق را براي شما آشكار كرده و جاده هاي آن را روشن نگاه داشت، پس يا شقاوت دامنگير يا رستگاري جاويدان در انتظار شماست. پس در اين دنياي نابود شدني براي زندگي جاويدان آخرت، توشه برگيريد، كه شما را به زاد و توشه راهنمايي كردند، و به كوچ كردن از دنيا فرمان دادند، و شما را براي پيمودن راه قيامت برانگيختند، همانا شما چونان كارواني هستيد كه در جايي به انتظار مانده و نمي دانند در چه زماني آنان را فرمان حركت مي دهند.

آگاه باشيد! با دنيا چه مي كند كسي كه براي آخرت آفريده شده است؟ و با اموال دنيا چه كار دارد آن كس كه به زودي همه اموال او را مرگ مي ربايد و تنها كيفر حسابرسي آن بر عهده انسان باقي خواهد ماند، بندگان خدا! خيري را كه خدا وعده داد رهاكردني نمي باشد، و شري را كه از آن نهي فرمود دوست داشتني نيست. بندگان خدا! از روزي بترسيد كه اعمال و رفتار انسان وارسي مي شود، كه روزي كه پر از تشويش و اضطراب است و كودكان در آن روز پير مي گردند. اي بندگان خدا! بدانيد كه از شما نگاهباناني بر شما گماشته اند، و ديدبانهايي از پيكرتان برگزيده و حافظان راستگويي كه اعمال شما را حفظ مي كنند و شماره نفسهاي شما را مي شمارند، نه تاريكي شب شما را از آنان مي پوشاند، و نه دري محكم شما را از آنها پنهان مي سازد. ياد تنهايي قبر فردا به امروز نزديك است، و امروز با آنچه در آن است مي گذرد، و فردا مي آيد و بدان مي رسد، گويي هر يك از شما در دل زمين به خانه مخصوص خود رسيده و در گودالي كه كنده اند آرميده ايد، وه! كه چه خانه تنهايي، و چه منزل وحشتناكي، و چه سيه چال غربتي، گويي هم اكنون بر صور اسرافيل دميدند، و قيامت فرا رسيده، و براي قضاوت و حسابرسي قيامت بيرون شده ايد، پندارهاي باطل دور گرديده، بهانه ها از ميان برخاسته، و حقيقتها براي شما آشكارشده و شما را به آنجا كه لازم بود كشانده اند، پس از عبرتها پند گيريد، و از دگرگوني روزگار عبرت پذيريد، و از هشداردهندگان بهره مند گرديد.

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خبر از آينده دردناك بني اميه پس از تسلط فرزندان اميه، خانه اي در شهر يا خيمه اي در بيابان باقي نمي ماند جز آنكه ستمگران بني اميه، اندوه و غم را بدانجا كشانند، و بلا و كينه توزي را در همه جا مطرح نمايند، پس در آن روز براي مردم نه عذرخواهي در آسمان و نه ياوري در زمين باقي خواهد ماند، زيرا نااهلان را به زمامداري برگزيديد، و زمامداري را به جايگاه دروغيني قرار داديد. اما به زودي خداوند از ستمگران بني اميه انتقام مي گيرد، خوردني را به خوردني، و نوشيدني را به نوشيدني، خوردني تلختر از گياه (علقم) و نوشيدني تلخ و جانگدازتر از شيره درخت (صبر) از درون ترس و وحشت، و از بيرون، شمشير را بر آنها مسلط خواهد كرد كه آنان مركبهاي عصيان و نافرماني و شتران باركش گناهانند، من پياپي سوگند مي خورم كه پس از من بني اميه خلافت را چونان خلط سينه بيرون مي اندازند، و پس از آن ديگر، تا شب و روز از پي هم در گردش است مزه حكومت را بار ديگر نخواهيد چشيد.

يبيّن فيها حسن معاملته لرعيّته

وَلَقَدْ أَحْسَنْتُ جِوَارَكُمْ، وَأَحَطْتُ بِجُهْدِي مِنْ وَرَائِكُمْ، وَأَعْتَقْتُكُمْ مِنْ رَبَقِ (1) الذُّلِّ، وَحَلَقِ (2) الضَّيْمِ، شُكْراً مِنِّي لِلْبِرِّ الْقَلِيلِ، وَإِطْرَاقاً عَمَّا أَدْرَكَهُ الْبَصَرُ، وَشَهِدَهُ الْبَدَنُ، مِنَ الْمُنْكَرِ الْكَثِيرِ.

He who frees his heart (from all other engagements) and exerts his thinking in order to know how Thou established Thy throne how Thou created Thy creatures how Thou suspended the air in Thy skies and how Thou spread Thy earth on the waves of water his eyes would return tired his intelligence defeated his ears eager and his thinking awander.

A part of the same sermon about hope and fear in Allah.

He claims according to his own thinking that he hopes from Allah. By Allah the Great he speaks a lie. The position is that his hope (in Allah) does not appear through his action although the hope of every one who hopes is known through his action. Every hope is so except the hope in Allah the Sublime if it is impure; and 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 is the matter with Allah glorified be His praise? He is accorded less (consideration) than what is given to His creatures. Do you ever fear to be false in your hope in Allah? Or do you not regard Him the centre of your hope? Similarly if a man fears 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 from the Creator is mere deferment or promise. This is the case of every one in whose eye this world appears big (and important) and in whose heart its position is great. He prefers it over Allah so he inclines towards it and becomes its devotee.

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The example of the Holy Prophet

Certainly in the Prophet of Allah (peace and blessing of Allah be upon him and his progeny) was sufficient example for you and a proof concerning the vices of the world its defects the multitude of its disgraces and its 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.

The example of Musa (Moses)

If you want I will as a second example relate to you concerning Musa the Interlocutor of Allah (p.b.u.h.) when he said: O' Allah! I need whatever good Thou mayest grant me (Qur'an 28:24). By Allah he asked Him only for bread to eat because he was used to eating the herbs of the earth and the greenness of the herbs could be seen from the delicate skin of his belly due to his thinness and paucity of his flesh.

The example of Dawud (David)

If you desire I can give you a third example of Dawud (p.b.u.h.). He is the holder of the Psalms and the reciter among the people of Paradise. He used to prepare baskets of date palm 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 price.

The example of 'Isa (Jesus)

If you desire I will tell you about 'Isa (p.b.u.h.) 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. His fruits and flowers were only what grows from the earth for the cattle. He had no wife to allure him nor any son to give grief nor wealth to deviate (his attention) nor greed to disgrace him. His two feet were his conveyance and his two hands his servant.

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Following the example of the Holy Prophet

You should follow your Prophet the pure the chaste may Allah bless him and his descendants. In him is the example for the 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. He took the least (share) from this world and did not take a full glance at it. Of all the people of the world he was the least satiated and the most empty of stomach. The world was offered to him but he refused to accept it. When he knew that Allah the Glorified hated a thing he too hated it; that Allah held a thing low he too held it low; that Allah held a thing small he too held it small. If we love what Allah and His Prophet hate and hold great what Allah and His prophet hold small that would be enough isolation from Allah and transgression of His commands.

The Prophet used to eat on the ground and sat like a slave. He repaired his shoe with his hand and patched his clothes with his hand. He would ride an unsaddled ass and would seat someone behind him. If there was a curtain on his door with pictures on it he would say to one of his wives. "O' such-and-such take it away out of my sight because if I look at it I recall the world and its allurements." Thus he removed his heart from this world and destroyed its remembrance from his mind. He loved that its allurements should remain hidden from his eye so that he should not secure good dress from it should not regard it a place of stay and should not hope to live in it. Consequently he removed it from his mind let it go away from his heart and kept it hidden from his eyes. In the same way he who hates a thing should hate to look at it or to hear about it.

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Certainly there was in the Prophet of Allah all that would apprise you of the evils of this world and its defects namely that he remained hungry along with his chief companions and despite his great nearness the allurements of the world remained remote from him. Now one should see with one's intelligence whether Allah honoured Muhammad (the peace and blessings of Allah be upon him and his descendants) as a result of this or disgraced him. If he says that Allah disgraced him he certainly lies and perpetrates a great untruth. If he says Allah honoured him he should know that Allah dishonoured the others when He extended the (benefits of the) world for him but held them away from him who was the nearest to Him of all men.

Therefore one should follow His Prophet tread in his footsteps and enter through his entrance. Otherwise he will not be safe from ruin. Certainly Allah made Muhammad (the peace and blessing of Allah be upon him and his descendants) a sign for the Day of Judgement. a conveyor of tidings for Paradise and a warner of retribution. He left this world hungry but entered upon the next world safe. 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 follow and a leader behind whom we tread.

The example of himself

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By Allah I have been putting patches in my shirts so much that now I feel shy of the patcher. Someone asked me whether I would not put it off but I said "Get away from me." Only in the morning do people (realised the advantage of and) speak highly of the night journey.

إِلاَّ خَوْفَ اللهِ فَإِنَّهُ مَعْلُولٌ (9) ، يَرْجُو اللهَ فِي الْكَبِيرِ، وَيَرْجُو الْعِبَادَ فِي الصَّغِيرِ، فَيُعْطِي العَبْدَ مَا لاَ يُعْطِي الرَّبَّ! فَمَا بَالُ اللهِ جَلَّ ثَنَاؤُهُ يُقَصَّرُ بِهِ عَمَّا يُصْنَعُ بِهِ بِعِبَادِهِ؟ أَتَخَافُ أَنْ تَكُونَ فِي رَجَائِكَ لَهُ كَاذِباً؟ أَوْ تَكُونَ لاَ تَرَاهُ لِلرَّجَاءِ مَوْضِعاً؟ وَكَذلِكَ إِنْ هُوَ خَافَ عَبْداً مِنْ عَبِيدِهِ، أَعْطَاهُ مِنْ خَوْفِهِ مَا لاَ يُعْطِي رَبَّهُ، فَجَعَلَ خَوْفَهُ مِنَ الْعِبَادِ نَقْداً، وَخَوْفَهُ مِنْ خَالِقِهِ ضِماراً (10) وَوَعْداً، وَكَذلِكَ مَنْ عَظُمَتِ الدُّنْيَا في عَيْنِهِ، وَكَبُرَ مَوْقِعُهَا مِنْ قَلْبِهِ، آثَرَهَا عَلَى اللهِ تَعَالي، فَانْقَطَعَ إِلَيْهَا، وَصَارَ عَبْداً لَهَا.

رسول الله(صلى الله عليه وآله)

وَلَقَدْ كَانَ فِي رَسُولِ الله ِ-صَلَّى اللهُ عَلَيْهِ وَآلِهِ- كَافٍ لَكَ فِي الْأُسْوَةِ (11) ، وَدَلِيلٌ لَكَ عَلَى ذَمِّ الدُّنْيَا وَعَيْبِهَا، وَكَثْرَةِ مَخَازِيهَا وَمَسَاوِيهَا، إِذْ قُبِضَتْ عَنْهُ أَطْرَافُهَا، وَوُطِّئَتْ لِغَيْرِهِ أَكْنَافُهَا (12) ، وَفُطِمَ مِنْ رَضَاعِهَا، وَزُوِيَ عَنْ زَخَارِفِهَا.

موسى(عليه السلام)

وَإِنْ شِئْتَ ثَنَّيْتُ بِمُوسى كَلِيمِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- إذْ يَقُولُ: (رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَىَّ مِنْ خَيْر فَقِيرٌ)، وَاللهِ، مَا سَأَلَهُ إِلاَّ خُبْزاً يَأْكُلُهُ، لاِنَّهُ كَانَ يَأْكُلُ بَقْلَةَ الْأَرْضِ، وَلَقَدْ كَانَتْ خُضْرَةُ الْبَقْلِ تُرَى مِنْ شَفِيفِ (13) صِفَاقِ (14) بَطْنِهِ، لِهُزَالِهِ وَتَشَذُّبِ لَحْمِهِ (15) .

داوود(عليه السلام)

وَإِنْ شِئْتَ ثَلَّثْتُ بِدَاوودَ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- صَاحِبِ الْمَزَامِيرِ، وقَارِىءِ أَهْلِ الْجَنَّةِ، فَلَقَدْ كَانَ يَعْمَلُ سَفَائِفَ الْخُوصِ بِيَدِهِ (16) ، وَيَقُولُ لِجُلَسَائِهِ: أَيُّكُمْ يَكْفِينِي بَيْعَهَا! وَيَأْكُلُ قُرْصَ الشَّعِيرِ مِنْ ثَمَنِهَا.

عيسى(عليه السلام)

وَإِنْ شِئْتَ قُلْتُ فِي عِيسَى بْنِ مَرْيَمَ عَلَيْهِ السَّلامُ، فَلَقَدْ كَانَ يَتَوَسَّدُ الْحَجَرَ، وَيَلْبَسُ الْخَشِنَ، وَكَانَ إِدَامُهُ الْجُوعَ، وَسِرَاجُهُ بَاللَّيْلِ الْقَمَرَ، وَظِلاَلُهُ في الشِّتَاءِ مَشَارِقَ الْأَرْضِ وَمَغَارِبَهَا (17) ، وَفَاكِهَتُهُ وَرَيْحَانُهُ مَا تُنْبِتُ الْأَرْضُ لِلْبَهَائِمِ، وَلَمْ تَكُنْ لَهُ زَوْجَةٌ تَفْتِنُهُ، وَلاَ وَلَدٌ يَحْزُنُهُ، وَلاَ مَالٌ يَلْفِتُهُ، وَلاَ طَمَعٌ يُذِلُّهُ، دَابَّتُهُ رِجْلاَهُ، وَخَادِمُهُ يَدَاهُ!

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الرسول الاعظم(صلى الله عليه وآله)

فَتَأَسَّ (18) بِنَبِيِّكَ الْأَطْيَبِ الْأَطْهَرِ-صَلَّى اللهُ عَلَيْهِ وَآلِهِ- فَإِنَّ فِيهِ أُسْوَةً لِمَنْ تَأَسَّى، وَعَزَاءً لِمَنْ تَعَزَّى _ وَأَحَبُّ الْعِبَادِ إِلَى اللهِ الْمُتَأَسِّي بِنَبِيِّهِ، وَالْمُقْتَصُّ لِأَثَرِهِ. _ قَضَمَ الدُّنْيَا قَضْماً (19) ، وَلَمْ يُعِرْهَا طَرْفاً، أَهْضَمُ (20) أَهْلِ الدُّنْيَا كَشْحاً (21) ، وَأَخْمَصُهُمْ (22) مِنَ الدُّنْيَا بَطْناً، عُرِضَتْ عَلَيْهِ الدُّنْيَا فَأَبَى أَنْ يَقْبَلَهَا، وَعَلِمَ أَنَّ اللهَ سُبْحَانَهُ أَبْغَضَ شَيْئاً ( 595 )

فَأَبْغَضَهُ، وَحَقَّرَ شَيْئاً فَحَقَّرَهُ، وَصَغَّرَ شَيْئاً فَصَغَّرَهُ. وَلَوْ لَمْ يَكُنْ فِينَا إِلاَّ حُبُّنَا مَا أَبْغَضَ اللهُ وَ رَسُولُهُ، وَتَعْظِيمُنَا مَا صَغَّرَ اللهُ وَ رَسُولُهُ، لَكَفَى بِهِ شِقَاقاً للهِِ، وَمُحَادَّةً (23) عَنْ أَمْرِ اللهِ. وَلَقَدْ كَانَ-صَلَّى اللهُ عَلَيْهِ وَآلِهِ- يَأْكُلُ عَلَى الْأَرْضِ، وَيَجْلِسُ جِلْسَةَ الْعَبْدِ، وَيَخْصِفُ بَيَدِهِ نَعْلَهُ (24) ، وَيَرْقَعُ بِيَدِهِ ثَوْبَهُ، وَيَرْكَبُ الْحِمَارَ الْعَارِيَ (25) ، وَيُرْدِفُ (26) خَلْفَهُ، وَيَكُونُ السِّتْرُ عَلَى بَابِ بَيْتِهِ فَتَكُونُ فِيهِ التَّصَاوِيرُ فَيَقُولُ: «يَا فُلاَنَةُ _ لْإِحْدَى أَزْوَاجِهِ _ غَيِّبِيهِ عَنِّي، فَإِنِّي إِذَا نَظَرْتُ إِلَيْهِ ذَكَرْتُ الدُّنْيَا وَزَخَارِفَهَا». فَأَعْرَضَ عَنِ الدُّنْيَا بِقَلْبِهِ، وَأَمَاتَ ذِكْرَهَا مِنْ نَفْسِهِ، وَأَحَبَّ أَنْ تَغِيبَ زِينَتُهَا عَنْ عَيْنِهِ، لِكَيْلاَ يَتَّخِذَ مِنْهَا رِيَاشاً (27) ، وَلاَ يَعْتَقِدَهَا قَرَاراً، وَلاَ يَرْجُو فِيهَا مُقَاماً، فَأَخْرَجَهَا مِنَ النَّفْسِ، وَأَشْخَصَهَا (28) عَنِ الْقَلْبِ، وَغَيَّبَهَا عَنِ الْبَصَرِ. وَكَذلِكَ مَنْ أَبْغَضَ شَيْئاً أَبْغَضَ أَنْ يَنْظُرَ إِلَيْهِ، وَأَنْ يُذْكَرَ عِنْدَهُ.

وَلَقَدْ كَانَ فِي رَسُولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَآلِهِ- مَا يَدُلُّكَ عَلَى مَسَاوِىءِ الدُّنْيَا وَعُيُوبِهَا: إِذْ جَاعَ فِيهَا مَعَ خَاصَّتِهِ (29) ، وَزُوِيَتْ عَنْهُ (30) زَخَارِفُهَا مَعَ عَظِيمِ زُلْفَتِهِ (31) . فَلْيَنْظُرْ نَاظِرٌ بِعَقْلِهِ: أَكْرَمَ اللهُ مُحَمَّداً بِذلِكَ أَمْ أَهَانَهُ! فَإِنْ قَالَ: أَهَانَهُ، فَقَدْ كَذَبَ _ وَاللهِ الْعَظِيمِ _ بِالْإِفْكِ الْعَظِيمِ, وَإِنْ قَالَ: أَكْرَمَهُ، فَلْيَعْلَمْ أَنَّ اللهَ قَدْ أَهَانَ غَيْرَهُ حَيْثُ بَسَطَ الدُّنْيَا لَهُ، وَزَوَاهَا عَنْ أَقْرَبِ النَّاسِ مِنْهُ. فَتَأسَّى مُتَأَسٍّ بِنَبِيِّهِ، وَاقْتَصَّ أَثَرَهُ، وَوَلَجَ مَوْلِجَهُ، وَإِلاَّ فَلاَ يَأْمَنِ الْهَلَكَةَ، فَإِنَّ اللهَ جَعَلَ مُحَمَّداً -صَلَّى اللهُ عَلَيْهِ وَآلِهِ- عَلَماً لِلسَّاعَةِ (32) ، وَمُبَشِّراً بِالْجَنَّةِ، وَمُنْذِراً بِالعُقُوبَةِ. خَرَجَ مِنَ الدُّنْيَا خَمِيصاً (33) ، وَوَرَدَ الْآخِرَةَ سَلِيماً، لَمْ يَضَعْ حَجَراً عَلَى حَجَرٍ، حَتَّى مَضَى لِسَبِيلِهِ، وَأَجَابَ دَاعِيَ رَبِّهِ. فَمَا أَعْظَمَ مِنَّةَ اللهِ عِنْدَنَا حِينَ أَنْعَمَ عَلَيْنَا بِهِ سَلَفاً نَتَّبِعُهُ، وَقَائِداً نَطَأُ عَقِبَهُ (34) ! وَاللهِ لَقَدْ رَقَّعْتُ مِدْرَعَتِي (35) هذِهِ حَتَّى اسْتَحْيَيْتُ مِنْ رَاقِعِهَا، وَلَقَدْ قَالَ لِي قَائِلٌ: أَلاَ تَنْبِذُهَا عَنْكَ؟ فَقُلْتُ: اغْرُبْ عَنِّي (36) ، فَعِنْدَ الصَّبَاحِ يَحْمَدُ الْقَوْمُ السُّرَى (37) !

p: 314

وصف اميدواري به خدا به گمان خود ادعا دارد كه به خدا اميدوار است، به خداي بزرگ سوگند كه دروغ مي گويد، چه مي شود او را كه اميدواري در كردارش پيدا نيست؟ پس هركس به خدا اميدوار باشد بايد، اميد او در كردارش آشكار شود، هر اميدواري جز اميد به خداي تعالي ناخالص است، و هر ترسي جز ترس از خدا نادرست است. گروهي در كارهاي بزرگ به خدا اميد بسته و در كارهاي كوچك به بندگان خدا روي مي آورند، پس حق بنده را ادا مي كند و حق خدا را بر زمين مي گذارد، چرا در حق خداي متعال كوتاهي مي شود؟ و كمتر از حق بندگان رعايت مي گردد؟ آيا مي ترسي در اميدي كه به خدا داري دروغگو باشي؟ يا او را درخور اميد بستن نمي پنداري؟ اميدوار دروغين اگر از بنده خدا ترسناك باشد، حق او را چنان رعايت كند كه حق پروردگار خود را آنگونه رعايت نمي كند، پس ترس خود را از بندگان آماده، و ترس از خداوند را وعده اي انجام نشدني مي شمارد، و اينگونه است كسي كه دنيا در ديده اش بزرگ جلوه كند، و ارزش و اعتبار دنيا در دلش فراوان گردد، كه دنيا را بر خدا مقدم شمارد، و جز دنيا به چيز ديگري نپردازد و بنده دنيا گردد.

براي تو كافي است كه راه و رسم زندگي پيامبر اسلام (ص) را اطاعت نمايي، تا راهنماي خوبي براي تو در شناخت بديها و عيبهاي دنيا و رسواييها و زشتي آن باشد، چه اينكه دنيا از هر سو بر پيامبر (ص) باز داشته و براي غير او گسترانده شد، از پستان دنيا شير نخورد، و از زيورهاي آن فاصله گرفت. اگر مي خواهي دومي را، موسي (ع) و زندگي او را تعريف كنم، آنجا كه مي گويد (پروردگار، هر چه به من از نيكي عطا كني نيازمندم) به خدا سوگند! موسي (ع) جز قرص ناني كه گرسنگي را برطرف سازد چيز ديگري نخواست، زيرا موسي (ع) از سبزيجات زمين مي خورد، تا آنجا كه بر اثر لاغري و آب شدن گوشت بدن، سبزي گياه از پشت پرده شكم او آشكاربود. و اگر مي خواهي سومي را، حضرت داوود (ع) صاحب ني هاي نوازنده، و خواننده بهشتيان را الگوي خويش سازي، كه با هنر دستان خود از ليف خرما زنبيل مي بافت، و از همنشينان خود مي پرسيد چه كسي از شما اين زنبيل را مي فروشد؟ و با بهاي آن به خوردن نان جوي قناعت مي كرد. و اگر خواهي از عيسي بن مريم (ع) بگويم، كه سنگ را بالش خود قرار مي داد، لباس پشمي خشن به تن مي كرد، و نان خشك مي خورد، نان خورش او گرسنگي، و چراغش در شب ماه، و پناهگاه زمستان او شرق و غرب زمين بود، ميوه و گل او سبزيجاتي بود كه زمين براي چهارپايان مي روياند، زني نداشت كه او را فريفته خود سازد، فرزندي نداشت تا او را غمگين سازد، مالي نداشت تا او را سرگرم كند، و آز و طمعي نداشت تا او را خوار و ذليل نمايد، مركب سواري او دو پايش، و خدمتگزار وي، دستهايش بود.

p: 316

راه و رسم زندگي پيامبر اسلام (ص) پس به پيامبر پاكيزه و پاكت اقتدا كن، كه راه و رسم او الگويي است براي الگوطلبان، و مايه فخر و بزرگي است براي كسي كه خواهان بزرگواري باشد، و محبوبترين بنده نزد خدا كسي است كه از پيامبرش پيروي كند، و گام بر جايگاه قدم او نهد، پيامبر (ص) از دنيا چندان نخورد كه دهان را پر كند، و به دنيا با گوشه چشم نگريست، دو پهلويش از تمام مردم فرو رفته تر، و شكمش از همه خاليتر بود، دنيا را به او نشان دادند اما نپذيرفت، و چون دانست خدا چيزي را دشمن مي دارد آن را دشمن داشت، و چيزي را كه خدا خوار شمرده، آن را خوار انگاشت، و چيزي را كه خدا كوچك شمرده كوچك و ناچيز مي دانست. اگر در ما نباشد جز آنكه آنچه خدا و پيامبرش دشمن مي دارند، دوست بداريم، يا آنچه را خدا و پيامبرش كوچك شمارند، بزرگ بداريم، براي نشان دادن دشمني ما با خدا، و سرپيچي از فرمانهاي او كافي بود. و همانا پيامبر (كه درود خدا بر او باد) بر روي زمين مي نشست و غذا مي خورد، و چون برده ساده مي نشست، و با دست خود كفش خود را وصله مي زد، و جامه خود را با دست خود مي دوخت، و بر الاغ برهنه مي نشست، و ديگري را پشت سر خويش سوار مي كرد، پرده اي بر در خانه او آويخته بود كه نقش و تصويرها در آن بود، به يكي از همسرانش فرمود، اين پرده را از برابر چشمان من دور كن كه هرگاه نگاهم به آن مي افتد به ياد دنيا و زينتهاي آن مي افتم، پيامبر (ص) با دل از دنيا روي گرداند، و يادش را از جان خود ريشه كن نمود، و همواره دوست مي داشت تا جاذبه هاي دنيا از ديدگانش پنهان ماند، و از آن لباس زيبايي تهيه نكند و آن را قرارگاه دائمي خود نداند، و اميد ماندن در دنيا نداشته باشد، پس ياد دنيا را از جان خويش بيرون كرد، و دل از دنيا بركند، و چشم از دنيا پوشاند، و چنين است كسي كه چيزي را دشمن دارد، خوش ندارد به آن بنگرد، يا نام آن نزد او بر زبان آورده شود.

p: 317

در زندگاني رسول خدا (ص) براي تو نشانه هايي است كه تو را به زشتيها و عيبهاي دنيا راهنمايي كند، زيرا پيامبر (ص) با نزديكان خود گرسنه به سر مي برد، و با آنكه مقام و منزلت بزرگي داشت، زينتهاي دنيا از ديده او دور ماند، پس تفكر كننده اي بايد با عقل خويش به درستي انديشه كند كه: آيا خدا محمد (ص) را به داشتن اين صفتها اكرام فرمود يا او را خوار نمود؟ اگر بگويد: خوار نمود، دروغ گفته و بهتاني بزرگ زده است، و اگر بگويد: او را اكرام نمود. پس بداند. خدا كسي را خوار شمرد كه دنيا را براي او گستراند و از نزديكترين مردم به خودش دور نگهداشت. پس پيروي كننده بايد از پيامبر (ص) پيروي كند، و به دنبال او راه رود، و قدم بر جاي قدم او بگذارد، وگرنه از هلاكت ايمن نمي باشد، كه همانا خداوند، محمد (ص) را نشانه قيامت، و مژده دهنده بهشت، و ترساننده از كيفر جهنم قرار داد، او با شكمي گرسنه از دنيا رفت و با سلامت جسم و جان وارد آخرت شد، سنگي بر سنگي نگذاشت تا جهان را ترك گفت، و دعوت پروردگارش را پذيرفت وه! چه بزرگ است منتي كه خدا با بعثت پيامبر (ص) بر ما نهاده، و چنين نعمت بزرگي به ما عطا فرمود، رهبر پيشتازي كه بايد او را پيروي كنيم و پيشوايي كه بايد راه او را تداوم بخشيم. بخدا سوگند! آنقدر اين پيراهن پشمين را وصله زدم كه از پينه كننده آن شرمسارم، يكي به من گفت: آيا آن را دور نمي افكني؟ گفتم: از من دور شو، صبحگاهان رهروان شب ستايش مي شوند.

p: 318

So close your eyes O' creatures of Allah from its worries and engagements because you are sure about its separation and its changing conditions. Fear it like a sincere fearer and one who struggles hard and take a lesson from what you have seen about the falling places of those before you namely that their joints were made to vanish their eyes and ears were destroyed their honour and prestige disappeared and their pleasure and wealth came to an end. The nearness of their children changed into remoteness. The company of their spouses changed into separation with them. They do not boast over each other nor do they beget children nor meet each other nor live as neighbours. Therefore fear O' creature of Allah like the fear of one who has control over him self 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.

وَأَتَوَكَّلُ عَلَى اللهِ تَوَكُّلَ الْإِنَابَةِ (8) إلَيْهِ، وَأَسْتَرْشِدُهُ السَّبِيلَ المُؤَدِّيَةَ إلى جَنَّتِهِ، الْقَاصِدَةَ إلى مَحَلِّ رَغْبَتِهِ.

النصح بالتّقوى

أُوصِيكُمْ عِبَادَاللهِ، بِتَقْوَى اللهِ وَطَاعَتِهِ، فَإنَّهَا النَّجَاةُ غَداً، وَالْمَنْجَاةُ أَبَداً. رَهَّبَ فَأبْلَغَ، وَرَغَّبَ فَأَسْبَغَ (9) ، وَوَصَفَ لَكُمُ الدُّنْيَا وَانْقِطَاعَهَا، وَزَوَالَهَا وَانْتِقَا لَهَا. فَأَعْرِضُوا عَمَّا يُعْجِبُكُمْ فِيهَا لِقِلَّةِ مَا يَصْحَبُكُمْ مِنْهَا، أَقْرَبُ دَارٍ مِنْ سَخَطِ اللهِ، وَأَبْعَدُهَا مِنْ رِضْوَانِ اللهِ! فَغُضُّوا عَنْكُمْ _ عِبَادَاللهِ _ غُمُومَهَا وَأَشْغَالَهَا، لِمَا قَدْ أَيْقَنْتُمْ بِهِ مِنْ فِرَاقِهَا وَتَصَرُّفِ حَالاَتِهَا. فَاحْذَروُهَا حَذَرَ الشَّفِيقِ النَّاصِحِ (10) ، وَالْمُجِدِّ الْكَادِحِ (11) ، وَاعْتَبِرُوا بِمَا قَدْ رَأَيْتُمْ مِنْ مَصَارعِ الْقُرُونِ قَبْلَكُمْ: قَدْ تَزَايَلَتْ أَوْصَالُهُمْ (12) ، وَزَالَتْ أسْمَاعُهُمْ وَأَبْصَارُهُمْ، وَذَهَبَ شَرَفُهُمْ وَعِزُّهُمْ، وَانْقَطَعَ سُرُورُهُمْ وَنَعِيمُهُمْ; فَبُدِّلُوا بِقُرْبِ الْأَوْلاَدِ فَقْدَهَا، وَبِصُحْبَةِ الْأَزْوَاجِ مُفَارَقتَهَا. لاَ يَتَفَاخَرُونَ، وَلاَ يَتَنَاصَرُونَ، وَلاَ يَتَنَاسَلُونَ، وَلاَ يَتَزَاوَرُونَ، وَلاَ يَتَحَاوَرُونَ (13) . فَاحْذَروُا، عِبَادَاللهِ، حَذَرَ الْغَالِبِ لِنَفْسِهِ، الْمَانِعِ لِشَهْوَتِهِ، النَّاظِرِ بِعَقْلِهِ; فَإنَّ الْأَمْرَ وَاضِحٌ، وَالْعَلَمَ قَائِمٌ، وَالطَّرِيقَ جَدَدٌ (14) ، وَالسَّبِيلَ قَصْدٌ (15) .

سفارش به تقوا و عبرت از گذشتگان بندگان خدا! شما را به ترسيدن از خدا و فرمانبرداري او سفارش مي كنم كه نجات فردا و مايه رهايي جاويدان است، خدا آنگونه كه سزاوار بود شما را ترسانيد، و چنانكه شايسته بود اميدوارتان كرد، و دنيا و بي اعتباري آن و نابودشدني بودن، و دگرگوني آن را براي شما تعريف كرد. پس از آنچه در دنيا شما را به شگفتي وامي دارد روي گردانيد، زيرا كه مدت كوتاهي در آن اقامت داريد، دنيا به خشم خدا نزديكترين و از خشنودي خدا دورترين جايگاه است. پس اي بندگان خدا، از غم و اندوه و سرگرميهاي دنيا چشم برگيريد زيرا شما به جدايي و دگرگونيهاي امور دنيايي يقين داريد، و چونان دوست مهرباني كه نصيحتگر و كوشا براي نجات رفيقش تلاش كند، خويشتن را از دنيا دور نگهداريد، و از آنچه بر گذشتگان شما رفت عبرت گيريد، كه چگونه، بند بند اعضاي بدنشان از هم گسست، چشم و گوششان نابود شد، شرف و شكوهشان از خاطره ها محو گرديد، و همه ناز و نعمتها و رفاه ها و خوشيها پايان گرفت، كه نزديكي فرزندان به دوري و از دست دادنشان، و همدمي همسران به جدايي تبديل شد، ديگر نه به هم مي نازند، و نه فرزنداني مي آورند، و نه يكديگر را ديدار مي كنند،

و نه در كنار هم زندگي مي كنند. پس اي بندگان خدا! بپرهيزيد، پرهيز كسي كه به نفس خود چيره، و بر شهوت خود پيروز، و با عقل خود به درستي مي نگرد، زيرا كه جريان انسان آشكار، پرچم برافراشته، جاده هموار، و راه، روشن و راست است.

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Amir al-mu'minin's intention in quoting this verse as an illustration is that "Now that Mu'awiyah is at war we should talk about and should leave the discussion about the devastation engendered by those who had usurped my rights. That time has gone away. Now is the time for grappling with the mischiefs of the hour. So discuss the event of the moment and do not start untimely strain." Amir al-mu'minin said this because the man had put the question to him at the time of the battle of Siffin when the battle was raging and bloodshed was in full swing.

The gazing of people's eyes is 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 running day.

He precedes every extremity and limit and every counting and numbering. He is far above what those whose regard is limited attribute to Him such as the qualities of measure having extremities living in house and dwelling in abodes because limits are meant for creation and are attributable only to other than Allah.

Allah the Originator from naught

He did not create things from eternal matter nor after ever-existing examples but He created whatever He created and then He fixed limits thereto and He shaped whatever He shaped and gave the best shape thereto. Nothing can disobey Him but the obedience of something is of no benefit to Him. His knowledge about those who died in the past is the same as His knowledge about the remaining survivors and His knowledge about whatever there is in the high skies is like His knowledge of whatever there is in the low earth.

A part of the same sermon

About man's creation and pointing towards the requirements of life.

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 (Qur'an 23:12) and placed in a still place for a known length (Qur'an 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.

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Then you were taken out from your place of stay to a place you had not seen 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 your were in need 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 the more unable to understand the qualities of the Creator and the more remote from appreciating Him through the limitations of creatures.

ابتداع المخلوقين

لَمْ يَخْلُقِ الْأَشْيَاءَ مِنْ أُصُولٍ أَزَلِيَّةٍ، وَلاَ مِنْ أَوَائِلَ أَبَدِيَّةٍ، بَلْ خَلَقَ مَا خَلَقَ فَأَقَامَ حَدَّهُ (15) ، وَصَوَّرَ مَا صَوَّرَ فَأَحْسَنَ صُورَتَهُ، لَيْسَ لِشَيْءٍ مِنْهُ امْتِنَاعٌ، وَلاَ لَهُ بِطَاعَةِ شَيْءٍ انْتِفَاعٌ، عِلْمُهُ بِالْأَمْوَاتِ الْمَاضِينَ كَعِلْمِهِ بِالْأَحْيَاءِ الْبَاقِينَ، وَعِلْمُهُ بِمَا فِي السماوَاتِ الْعُلَى كَعِلْمِهِ بِمَا فِي الْأَرَضِينَ السُّفْلَى.

منها: أَيُّهَا الْمَخْلُوقُ السَّوِيّ (16) ، وَالْمُنْشَأُ الْمَرْعِىُّ (17) ، فِي ظُلُمَاتِ الْأَرْحَامِ، وَمُضَاعَفَاتِ الْأَسْتَارِ، بُدِئْتَ (مِنْ سُلاَلَةٍ (18) مِنْ طِينٍ)، وَوُضِعْتَ (فِي قَرَارٍ مَكِينٍ (19) * إِلَى قَدَرٍ مَعْلُومٍ) وَأَجَلٍ مَقْسُومٍ، تَمُورُ (20) فِي بَطْنِ أُمِّكَ جَنِيناً لاَ تُحِيرُ (21) دُعَاءً، وَلاَ تَسْمَعُ نِدَاءً، ثُمَّ أُخْرِجْتَ مِنْ مَقَرِّكَ إِلَى دَارٍ لَمْ تَشْهَدْهَا، وَلَمْ تَعْرِفْ سُبُلَ مَنَافِعِهَا.

فَمَنْ هَدَاكَ لِإِجْتِرَارِ الْغِذَاءِ مِنْ ثَدْيِ أُمِّكَ, وَعَرَّفَكَ عِنْدَ الْحَاجَةِ مَوَاضِعَ طَلَبِكَ وَإِرَادَتِكَ! هَيْهَاتَ، إِنَّ مَنْ يَعْجِزُ عَنْ صِفَاتِ ذِي الْهَيْئَةِ وَالْأَدَوَاتِ فَهُوَ عَنْ صِفَاتِ خَالِقِهِ أَعْجَزُ، وَمِنْ تَنَاوُلِهِ بِحُدُودِ الَْمخْلُوقِينَ أَبْعَدُ!

شگفتي آفرينش انسان اي انسان! اي آفريده راست قامت، اي پديده نگاهداري شده در تاريكيهاي رحمهاي مادران، قرار داده شده در پرده هاي تو در تو، آغاز آفرينش تو از گل و لاي بود، و سپس در جايگاه آرامي نهاده شدي تا زماني مشخص و سرآمدي تعيين شده و آنگاه كه در شكم مادرت حركت مي كردي، نه دعوتي را مي توانستي پاسخ گويي، و نه صدايي را مي شنيدي. سپس از قرارگاهت بيرون كردند و به خانه اي آوردند كه آن را نديده بودي و راههاي سودش را نمي دانستي، پس چه كسي تو را در مكيدن شير، از پستان مادر هدايت كرد؟ و به هنگام نياز جايگاههاي طلب كردن و خواستن را به تو شناساند؟ هرگز، آن كس كه در توصيف پديده اي با شكل و اندازه و ابزار مشخص درمانده باشد، بدون ترديد از وصف پروردگارش ناتوانتر، و از شناخت خدا با حد و مرز پديده ها دورتر است.

Then (fear) Allah in 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. The ways are clear while the banners of faith are fixed. You should know that among the creatures of Allah the most distinguished person before Allah is the just Imam who has been guided (by Allah) and guides others. So he stands by the recognised ways of the Prophet's behaviour and destroys unrecognised 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 the accepted sunnah and revives abandoned innovations. I heard the Messenger of Allah saying: "On the Day of Judgement the oppressive Imam will be brought without anyone to support him or anyone to advance excuses on his behalf and 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."

I swear to you by Allah that you should not be that 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 discern truth from wrong. They will oscillate like waves and would be utterly misled." You should not behave as the carrying beast for Marwan so that he may drag you wherever he likes despite (your) seniority of age and length of life.

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Then 'Uthman said to Amir al-mu'minin:

"Speak to the people to give me time until I redress their grievances." Amir al-mu'minin then said: "So far as Medina is concerned here is no question of time. As for remoter areas you can have the time needed for your order to reach there."