Sermon 107: I have seen...

Delivered During One Of The Days Of Siffin

ومن خُطْبَة له (عليه السلام)

في بعض أيام صفين

I have seen your flight and your dispersal from the lines. You were surrounded by rude and low people and Bedouins of Syria (ash-Sham), although you are the chiefs of Arabs and summit of distinction, and possess dignity as that of the high nose and big hump of the camel. The sigh of my bosom can subside only when I eventually see you surrounding them as they surrounded you, and see you dislodging them from their position as they dislodged you, killing them with arrows and striking them with spears so that their forward rows might fall on the rear ones just like the thirsty camels who have been turned away from their place of drink and removed from their water-points.

وَقَدْ رَأَيْتُ جَوْلَتَكُمْ، وَانْحِيَازَكُمْ عَنْ صُفُوفِكُمْ، تَحُوزُكُمُ الْجُفَاةُ الطَّغَامُ، وَأَعْرَابُ أَهْلِ الشَّامِ، وَأَنْتُمْ لَهَامِيمُ الْعَرَبِ، وَيَآفِيخُ الشَّرَفِ، وَالاْنْفُ الْمُقَدَّمُ، وَالسَّنَامُ الاْعْظَمُ، وَلَقَدْ شَفَى وَحَاوِحَ صَدْرِي أَنْ رَأَيْتُكُمْ بِأَخَرَة، تَحُوزُونَهُمْ كَمَا حَازُوكُمْ، وَتُزِيلُونَهُمْ عَنْ مَوَاقِفِهمْ كَمَا أَزَالُوكُمْ; حَسّاً بالنِّصَالِ، وَشَجْراً بِالرِّمَاحِ، تَرْكَبُ أُولاهُمْ أُخْرَاهُمْ كَالاْبِلِ الْهِيمِ الْمَطْرُودَةِ، تُرْمَى عَنْ حِيَاضِهَا، وَتُذَادُ عَنْ مَوَارِدِهَا !

Alternative Sources for Sermon 107

(1) Al-Tabari, Ta'rikh, VI, 14, events of 37 H.;

(2) al-Kulayni, Furu` al-Kafi, V, 40;

(3) Nasr ibn Muzahim, Siffin,256 .

Sermon 108: Praise belongs to Allah, Who is Manifest

It Is One Of The Sermons About The Vicissitudes Of Time

ومن خطبة له (عليه السلام)

وهي من خطب الملاحم

Praise belongs to Allah, Who is Manifest before His creation through His creation, Who is apparent to their hearts through His clear proof; Who created without meditating, since meditating does not befit except one who has thinking organs while He has no thinking organ in Himself. His knowledge has split forth the inside of unknown secrets and encompassed abstruse and hidden beliefs.

الْحَمْدُ للهِ الْمُتَجَلِّي لِخَلْقِهِ بِخَلْقِهِ، وَالظَّاهِرِ لِقُلُوبِهِمْ بِحُجَّتِهِ، خَلَقَ الْخَلْقَ مِنْ غَيْرِ رَوِيَّة، إِذْ كَانَتِ الرَّوِيَّاتُ لاَ تَلِيقُ إِلاَّ بِذَوي الضَّمائِرِ وَلَيْسَ بِذِي ضَمِير فِي نَفْسِهِ، خَرَقَ عِلْمُهُ بَاطِنَ غَيْبِ السُّتُرَاتِ، وَأَحَاطَ بِغُمُوضِ عَقَائِدِ السَّرِيرَاتِ

A part of the same sermon about the Holy Prophet

منها: في ذكر النبي (صلى الله عليه وآله)

Allah chose him from the lineal tree of prophets, from the flame of light, from the forehead of greatness, from the best part of the valley of al-Bat'ha', from the lamps for darkness, and from the sources of wisdom.

اخْتَارَهُ مِنْ شَجَرَةِ الاْنْبِيَاءِ، وَمِشْكَاةِ الضِّيَاءِ، وَذُؤَابَةِ الْعَلْيَاءِ، وَسُرَّةِ الْبَطْحَاءِ، وَمَصَابِيحِ الظُّلْمَةِ، وَيَنَابِيعِ الْحِكْمَةِ

A part of the same sermon

منها :

The Prophet was like a roaming physician who has set ready his ointments and heated his instruments. He uses them wherever the need arises for curing blind hearts, deaf ears, and dumb tongues. He followed with his medicines the spots of negligence and places of perplexity.

طَبِيبٌ دَوَّارٌ بِطِبِّهِ، قَدْ أَحْكَمَ مَرَاهِمَهُ، وَأمْضى مَوَاسِمَهُ، يَضَعُ من ذلِكَ حَيْثُ الْحَاجَةُ إِلَيْهِ، مِنْ قُلُوب عُمْي، وَآذَان صُمٍّ، وَأَلْسِنَة بُكْم; مُتَتَبِّعٌ بِدَوَائِهِ مَوَاضِعَ الْغَفْلَةِ، وَمَوَاطِنَ الْحَيْرَةِ ;

Blaming Muslims

فتنة بني أمية

They (people) did not take light from the lights of his wisdom nor did they produce flame from the flint of sparkling knowledge. So in this matter they are like grazing cattle and hard stones. Nevertheless, hidden things have appeared for those who perceive, the face of right has become clear for the wanderer, the approaching moment has raised the veil from its face and signs have appeared for those who search for them.

لَمْ يَسْتَضِيئُوا بِأَضْوَاءِ الْحِكْمَةِ، وَلَمْ يَقْدَحُوا بِزِنَادِ الْعُلُومِ الثَّاقِبَةِ; فَهُمْ فِي ذلِكَ كَالاْنْعَامِ السَّائِمَةِ، وَالصُّخُورِ الْقَاسِيَةِ

قَدِ انْجَابَتِ السَّرائِرُ لاِهْلِ الْبَصَائِرِ، وَوَضَحَتْ مَحَجَّةُ الْحَقِّ لِخَابِطِهَا، وَأَسْفَرَتِ السَّاعَةُ عَنْ وَجْهِهَا، وَظَهَرَتِ الْعَلاَمَةُ لِمتَوَسِّمِهَا

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.

مَا لي أَرَاكُمْ أَشْبَاحاً بِلاَ أَرْوَاح، وَأَرْوَاحاً بِلاَ أَشْبَاح، وَنُسَّاكاً بِلاَ صَلاَح، وَتُجَّاراً بِلاَ أَرْبَاح، وَأَيْقَاظاً نُوَّماً، وَشُهُوداً غُيَّباً، وَنَاظِرَةً عُمْيَاً، وسَامِعَةً صُمَّاً، وَنَاطِقَةً بُكْماً !

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.

رَايَةُ ضَلاَلة قَدْ قَامَتْ عَلَى قُطْبِهَا، وَتَفرَّقَتْ بِشُعَبِهَا، تَكِيلُكُمْ بِصَاعِهَا، وَتَخْبِطُكُمْ بِبَاعِهَا قَائِدُهَا خَارجٌ مِنْ الْمِلَّةِ، قَائِمٌ عَلَى الضِّلَّةِ; فَلاَ يَبْقَى يَوْمَئِذ مِنْكُمْ إِلاَّ ثُفَالَةٌ كَثُفَالَةِ الْقِدْرِ، أَوْ نُفَاضَةٌ كَنُفَاضَةِ الْعِكْمِ، تَعْرُكُكُمْ عَرْكَ الاْدِي، وَتَدُوسُكُمْ دَوْسَ الْحَصَيدِ، وَتَسْتَخْلِصُ الْمُؤْمِنَ مِنْ بَيْنِكُمُ اسْتَخْلاصَ الطَّيْرِ الْحَبَّةَ الْبَطِينَةَ مِنْ بَيْنِ هَزِيلِ الْحَبِّ

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).

أَيْنَ تَذْهَبُ بِكُمُ الْمَذَاهِبُ، وَتَتِيهُ بِكُمُ الْغَيَاهِبُ، وَتَخْدَعُكُمُ الْكَوَاذِبُ؟ وَمِنْ أَيْنَ تُؤْتَوْنَ، وَأَنَّى تٌؤْفَكُون؟ فَلِكُلِّ أَجَل كِتَابٌ، وَلِكُلِّ غَيْبَة إِيَابٌ، فَاسْتَمِعُوا مِنْ رَبَّانِيِّكُمْ، وَأَحْضِرُوهُ قُلُوبَكُمْ، واسْتَيْقِظُوا إِنْ هَتَفَ بِكُمْ، وَلْيَصْدُقْ رَائِدٌ أَهْلَهُ، وَلْيَجْمَعْ شَمْلَهُ، وَلْيُحْضِرْ ذِهْنَهُ، فَلَقَدْ فَلَقَ لَكُمُ الاْمْرَ فَلْقَ الْخَرَزَةِ، وَقَرَفَهُ قَرْفَ الصَّمْغَةِ

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.

فَعِنْدَ ذلِكَ أَخَذَ الْبَاطِلُ مَآخِذَهُ، وَرَكِبَ الْجَهْلُ مَرَاكِبَهُ، وَعَظُمَتِ الطَّاغِيَةُ، وَقَلَّتِ الدَّاعِيَةُ، وَصَالَ الدَّهْرُ صِيَالَ السَّبُعِ الْعَقُورِ، وَهَدَرَ فَنِيقُ الْبَاطِلِ بَعْدَ كُظُوم، وَتَوَاخَى النَّاسُ عَلَى الْفُجْورِ، وَتَهَاجَرُوا عَلَى الدِّينِ، وَتَحَابُّوا عَلَى الْكَذِبِ، وَتَبَاغَضُوا عَلَى الصِّدْقِ

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.

فَإِذَا كَانَ ذلِكَ كَانَ الْوَلَدُ غَيْظاً، وَالْمَطَرُ قَيْظاً، وَتَفِيضُ اللِّئَامُ فَيْضاً، وَتَغِيضُ الْكِرَامُ غَيْضاً، 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 الاْسْلاَمُ لُبْسَ الْفَرْوِ مَقْلُوباً

Alternative Sources for Sermon 108

(1) Al-'Amidi, Ghurar, 85,209 ;

(2) al-Zamakhshari, Rabi`, I, bab tabaddul al-'ahwal.

Sermon 109: Everything submits to Him

About the Might of Allah

ومن خطبة له (عليه السلام)

في بيان قدرة الله وانفراده بالعظمة وأمر البعث

Everything submits to Him and everything exists by Him. He is the satisfaction of every poor, dignity of the low, energy for the weak and shelter for the oppressed. Whoever speaks, He hears his speaking, and whoever keeps quiet, He knows his secret. On Him is the livelihood of everyone who lives, and to Him returns whoever dies.

كُلُّ شَيْء خَاشِعٌ لَهُ، وَكُلُّ شَيْء قَائِمٌ بِهِ: غِنى كُلِّ فَقِير، وَعِزُّ كُلِّ ذَلِيل، وَقُوَّةُ كُلِّ ضَعِيف، وَمَفْزَعُ كُلِّ مَلْهُوف، مَنْ تَكَلَّمَ سَمِعَ نُطْقَهُ، وَمَنْ سَكَتَ عَلِمَ سِرَّهُ، وَمَنْ عَاشَ فَعَلَيْهِ رِزْقُهُ، وَمَنْ مَاتَ فَإِلَيْهِ مُنْقَلَبُهُ

(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.

لَمْ تَرَكَ الْعُيُونُ فَتُخْبِرَ عَنْكَ، بَلْ كُنْتَ قَبْلَ الْوَاصِفِينَ مِنْ خَلْقِكَ، لَمْ تَخُلُقِ الْخَلْقَ لِوَحْشَة، وَلاَ اسْتَعْمَلْتَهُمْ لِمَنْفَعَة، وَلاَ يَسْبِقُكَ مَنْ طلَبْتَ، وَلاَ يُفْلِتُكَ مَنْ أَخَذْتَ، وَلاَ يَنْقُصُ سُلْطَانَكَ مَنْ عَصَاكَ، وَلاَ يَزِيدُ في مُلْكِكَ مَنْ أَطَاعَكَ، وَلاَيَرُدُّ أَمْرَكَ مَنْ سَخِطَ قَضَاءَكَ، وَلاَيَسْتَغْنِي عَنْكَ مَنْ تَوَلَّى عَنْ أَمْرِكَ. كُلُّ سِرٍّ عِنْدَكَ عَلاَنِيَةٌ، وَكُلُّ غَيْب عِنْدَكَ شَهَادَةٌ

Thou art everlasting; there is no end to Thee. Thou art the highest aim, there is no escape from Thee, and 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 be to Thee! How great is Thy affair! 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!

أَنْتَ الاْبَدُ فَلاَ أَمَدَ لَكَ، وَأَنْتَ الْمُنْتَهَى فَلاَ مَحِيصَ عَنْكَ، وَأَنْتَ الْمَوْعِدُ فَلاَ مَنْجَى مِنْكَ إلاَّ إِلَيْكَ، بِيَدِكَ نَاصِيَةُ كُلِّ دَابَّة، وَإِلَيْكَ مَصِيرُ كُلِّ نَسَمَة. سُبْحَانَكَ مَا أَعْظَمَ شَأْنَكَ! سُبْحَانَكَ مَا أَعْظَمَ مَا نَرَى مِنْ خَلْقِكَ! وَمَا أصْغَرَ كُلَّ عَظِيمَة فِي جَنْبِ قُدْرَتِكَ! وَمَا أَهْوَلَ مَا نَرَى مِنْ مَلَكُوتِكَ! وَمَا أَحْقَرَ ذلِكَ فِيَما غَابَ عَنَّا مِنْ سُلْطَانِكَ! وَمَا أَسْبَغَ نِعَمَكَ فِي الدُّنْيَا، وَمَا أَصْغَرَهَا فِي نِعَمِ الاْخِرَةِ !

A part of the same sermon about the Angels

منها: في الملائكة الكرام

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” (52:30).

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.

مِنْ مَلاَئِكَة أَسْكَنْتَهُمْ سَمَاوَاتِكَ، وَرَفَعْتَهُمْ عَنْ أَرْضِكَ; هُمْ أَعْلَمُ خَلْقِكَ بِكَ، وَأَخْوَفُهُمْ لَكَ، وَأَقْرَبُهُمْ مِنْكَ; لَمْ يَسْكُنُوا الاْصْلاَبَ، وَلَمْ يُضَمَّنُوا الاْرْحَامَ، وَلَمْ يُخْلَقُوا (مِنْ مَاء مَهين)، وَلَمْ يَتَشَعَّبْهُمْ (رَيْبَ الْمَنُونِ) ;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 عَلَى أَنْفُسِهِمْ، وَلَعَرَفُوا أَنَّهُمْ لَمْ يَعْبُدُوكَ حَقَّ عِبَادَتِكَ، وَلَمْ يُطِيعُوكَ حَقَّ طَاعَتِكَ

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

عصيان الخلق

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.

سُبْحَانَكَ خَالِقاً وَمَعْبُوداً! بِحُسْنِ بَلاَئِكَ عِنْدَ خَلْقِكَ، خَلَقْتَ دَاراً، وَجَعَلْتَ فِيهَا مَأْدُبـَةً، 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 جِيفَة قَدْ افْتَضَحُوا بِأَكْلِهَا، وَاصْطَلَحُوا عَلَى حُبِّهَا،

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.

وَمَنْ عَشِقَ شَيْئاً أَعْشَى بَصَرَهُ، وَأَمْرَضَ قَلْبَهُ، فَهُوَ يَنْظُرُ بِعَيْن غَيْرِ صَحِيحَة، وَيَسْمَعُ بَأُذُن غَيْرِ سَمِيعَة، قَدْ خَرَقَتِ الشَّهَوَاتُ عَقْلَهُ، وَأَمَاتَتِ الدُّنْيَا قَلْبَهُ، وَوَلِهَتْ عَلَيْهَا نَفْسُهُ، فَهُوَ عَبْدٌ لَهَا، وَلِمَنْ فِي يَدَيْهِ شَيْءٌ مِنْهَا، حَيْثُـمَا زَالَتْ زَالَ إِلَيْهَا، وَحَيْثُما أَقْبَلَتْ أَقْبَلَ عَلَيْهَا; لاَ يَنْزَجِرُ مِنَ اللهِ بِزَاجِر، وَلاَيَتَّعِظُ مِنْهُ بِوَاعِظ، وَهُوَ يَرَى الْمَأْخُوذِينَ عَلَى الْغِرَّةِ، حَيْثُ لاَ إِقَالَةَ وَلاَ رَجْعَةَ،

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.

كَيْفَ نَزَلَ بِهمْ مَا كَانُوا يَجْهَلُونَ، وَجَاءَهُمْ مِنْ فِرَاقِ الدُّنْيَا مَا كَانُوا يَأْمَنُونَ، وَقَدِمُوا مِنَ الاْخِرَةِ عَلَى مَا كَانُوا يُوعَدُونَ. فَغَيْرُ مَوْصُوف مَا نَزَلَ بِهمْ: اجْتَمَعَتْ عَلَيْهِمْ سَكْرَةُ الْمَوْتِ وَحَسْرَةُ الْفَوْتِ، فَفَتَرَتْ لَهَا أَطْرَافُهُمْ، وَتَغَيَّرَتْ لَهَا أَلْوَانُهُمْ

Then death increases its struggle over them. 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 the one who envied him on account of it and felt jealous over him for it should have amassed it instead of himself.

ثُمَّ ازْدَادَ الْمَوْتُ فِيهِمْ وُلُوجاً، فَحِيلَ بَيْنَ أَحَدِهِمْ وَبَيْنَ مَنْطِقِهِ، وَإِنَّهُ لَبَيْنَ أَهْلِهِ يَنْظُرُ بِبَصَرِهِ، وَيَسْمَعُ بِأُذُنِهِ، عَلَى صِحَّة مِنْ عَقْلِهِ، وَبَقَاء مِنْ لُبِّهِ، يُفَكِّرُ فِيمَ أَفْنَى عُمْرَهُ، وَفِيمَ أَذْهَبَ دَهْرَهُ! وَيَتَذَكَّرُ أَمْوَالاً جَمَعَهَا، أَغْمَضَ فِي مَطَالِبِهَا، وَأَخَذَهَا مِنْ مُصَرَّحَاتِهَا وَمُشْتَبِهَاتِهَا، قَدْ لَزِمَتْهُ تَبِعَاتُ جَمْعِهَا، وَأَشْرَفَ عَلَى فِرَاقِهَا، تَبْقَى لِمَنْ وَرَاءَهُ يَنْعَمُونَ فِيهَا، وَيَتَمَتَّعُونَ بِهَا، فَيَكُونُ الْمَهْنَأُ لِغَيْرِهِ، وَالْعِبءُ عَلَى ظَهْرِهِ. وَالْمَرْءُ قَدْ غَلِقَتْ رُهُونُهُ بِهَا، فَهُوَ يَعَضُّ يَدَهُ نَدَامَةً عَلَى مَا أَصْحَرَ لَهُ عِنْدَ الْمَوْتِ مِنْ أَمْرِهِ، وَيَزْهَدُ فِيَما كَانَ يَرْغَبُ فِيهِ أَيَّامَ عُمُرِهِ، وَيَتَمَنَّى أَنَّ الَّذِي كَانَ يَغْبِطُهُ بِهَا وَيَحْسُدُهُ عَلَيْهَا قَدْ حَازَهَا دُونَهُ !

Death would continue 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.

فَلَمْ يَزَلِ الْمَوْتُ يُبَالِغُ فِي جَسَدِهِ حَتَّى خَالَطَ لِسَانُهُ سَمْعَهُ، 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 بِهِ، فَقُبِضَ بَصَرُهُ كَمَا قُبِضَ سَمْعُهُ، وَخَرَجَتِ الرُّوحُ مِنْ جَسَدِهِ، فَصَارَ جِيفَةً بَيْنَ أَهْلِهِ، قَدْ أوْ حَشُوا مِنْ جَانِبِهِ، وَتَبَاعَدُوا مِنْ قُرْبِهِ. لاَ يُسْعِدُ بَاكِياً، وَلاَ يُجِيبُ دَاعِياً. ثُمَّ حَمَلُوهُ إِلَى مَخَطٍّ فِي الاْرْضِ، فَأَسْلَمُوهُ فِيهِ إِلَى عَمَلِهِ، وَانْقَطَعُوا عَنْ زَوْرَتِهِ

About the Day of Judgement

القيامة

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.

حَتَّى إِذَا بَلَغَ الْكِتَابُ أَجَلَهُ، وَالاْمْرُ مَقَادِيرَهُ، وَأُلْحِقَ آخِرُ الْخَلْقِ بِأَوَّلِهِ، وَجَاءَ مِنْ أَمْرِ اللهِ مَا يُرِيدُهُ مِنْ تَجْدِيدِ خَلْقِهِ، أَمَادَ السَّماءَ وَفَطَرَهَا، وَأَرَجَّ الاْرْضَ وَأَرْجَفَهَا، وَقَلَعَ جِبَالَها وَنَسَفَهَا، وَدَكَّ بَعْضُهَا بَعْضاً مِنْ هَيْبَةِ جَلاَلَتِهِ وَمَخُوفِ سَطْوَتِهِ،

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).

وَأَخْرَجَ مَنْ فِيهَا، فَجَدَّدَهُمْ بَعْدَ إِخْلاَقِهمْ، وَجَمَعَهُمْ بَعْدَ تَفْرِيِقِهِم، ثُمَّ مَيَّزَهُمْ لِمَا يُريدُهُ مَنْ مَسْأَلَتِهِمْ عَنْ خَفَايَا الاْعْمَالِ وَخَبَايَا الاْفْعَالِ، 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 الاْفْزَاعُ، وَلاَ تَنَالُهُمُ الاْسْقَامُ، وَلاَ تَعْرِضُ لَهُمُ الاْخْطَارُ، وَلاَ تُشْخِصُهُمُ الاْسْفَارُ

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, or period for its life that might pass away.

وَأَمَّا أَهْلُ الْمَعْصِيَةِ فَأَنْزَلَهُمْ شَرَّ دَار، وَغَلَّ الاْيْدِيَ إِلَى الاْعْنَاقِ، وَقَرَنَ النَّوَاصِيَ بِالاْقْدَامِ، وَأَلْبَسَهُمْ سَرَابِيلَ الْقَطِرَانِ، وَمُقَطَّعَاتِ النِّيرَانِ، فِي عَذَاب قَدِ اشْتَدَّ حَرُّهُ، وَبَاب قَدْ أُطْبِقَ عَلَى أَهْلِهِ، فِي نَار لَهَا كَلَبٌ وَلَجَبٌ، وَلَهَبٌ سَاطِعٌ، وَقَصِيفٌ هَائِلٌ، لاَ يَظْعَنُ مُقِيمُهَا، وَلاَ يُفَادَى أَسِيرُهَا، وَلاَ تُفْصَمُ كُبُولُهَا. لاَ مُدَّةَ لِلدَّارِ فَتَفْنَى، وَلاَ أَجَلَ لِلْقَوْمِ فَيُقْضَى

A part of the same sermon about the Holy Prophet

منها: في ذكر النبي (صلى الله عليه وآله)

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 and made them fear the Fire cautioning against it.

قَدْ حَقَّرَ الدُّنْيَا وَصَغَّرَهَا، وَأَهْوَنَ بَهَا وَهَوَّنَهَا، وَعَلِمَ أَنَّ اللهَ تعالى زَوَاهَا عَنْهُ اخْتِيَاراً، وَبَسَطَهَا لِغَيْرِهِ احْتِقَاراً، فَأَعْرَضَ عَنِ الدُّنْيَا بِقَلْبِهِ، وَأَمَاتَ ذِكْرَهَا عَنْ نَفْسِهَ، وَأَحَبَّ أَنْ تَغِيبَ زِينَتُهَا عَنْ عَيْنِهِ، لِكَيْلاَ يَتَّخِذَ مِنْهَا رِيَاشاً، أوْ يَرْجُوَفِيهَا مَقَاماً. بَلَّغَ عَنْ رَبِّهِ مُعْذِراً، وَنَصَحَ لاِمَّتِهِ مُنْذِراً، وَدَعاَ إِلَى الْجَنَّةِ مُبَشِّراً، وَخَوَّفَ مِنَ النَّارِ مُحَذِّراً

About the Descendants of the Holy Prophet

أهل البيت (عليه السلام)

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.

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

Alternative Sources for Sermon 109

(1) Ibn `Abd Rabbih, al-`Iqd, IV, 76;

(2) al-Zamakhshari, Rabi`, bab al-mala'ikah;

(3) al-'Amidi, Ghurar.

Sermon 110: The best means by which seekers of nearness to Allah…

About Islam

ومن خطبة له (عليه السلام)

في أركان الدين

الاسلام

The best means by which seekers of nearness to Allah, the Glorified, the Exalted, seek nearness, is the belief in Him and His Prophet, fighting in His cause, for it is the high pinnacle of Islam, and (to believe) in the kalimatu'l-'ikhlas (the expression of Divine purification) for it is just nature and the establishment of prayer for it is (the basis of) community, payment of zakat (Islamic tax) for it is a compulsory obligation, fasting for the month of Ramadan for it is the shield against chastisement, the performance of hajj of the House of Allah (i. e Ka`bah) and its `umrah (other than annual visit) for these two acts banish poverty and wash away sins, regard for kinship for it increases wealth and length of life, to giving alms secretly for it covers shortcomings, giving alms openly for it protects against a bad death and extending benefits (to people) for it saves from positions of disgrace.

إِنَّ أَفْضَلَ مَا تَوَسَّلَ بِهِ الْمُتَوَسِّلُونَ إِلَى اللهِ سُبْحَانَهُ: الاْيمَانُ بِهِ وَبِرَسُولِهِ، وَالْجِهادُ فِي سَبِيلِهِ فَإِنَّهُ ذِرْوَةُ الاْسْلاَمِ، وَكَلِمَةُ الاْخْلاَصِ فَإِنَّهَا الْفِطْرَةُ، وَإِقَامُ الْصَّلاَةِ فَإِنَّهَا الْمِلَّةُ، وَإِيتَاهُ الزَّكَاةِ فَإِنَّهَا فَرِيضَةٌ وَاجِبَةٌ، وَصَوْمُ شَهْرِ رَمَضَانَ فَإِنَّهُ جُنَّةٌ مِنَ الْعِقَاب، وَحَجُّ الْبَيْتِ وَاعْتِمارُهُ فَإِنَّهُمَا يَنْفِيَانِ الْفَقْرَ وَيَرْحَضَانِ الذَّنْبَ، وَصِلَةُ الرَّحِمِ فَإِنَّهَا مَثْرَاةٌ فِي الْمَالِ وَمَنْسَأَةٌ في الاْجَلِ، وَصَدَقَةُ السِّرِّ فَإِنَّهَا تُكَفِّرُ الْخَطِيئَةَ، وَصَدَقَةُ الْعَلاَنِيَةِ فَإِنَّهَا تَدْفَعُ مِيتَةَ السُّوءِ، وَصَنَائِعُ الْمَعْرُوفِ فَإِنَّهَا تَقِي مَصَارعَ الْهَوَانِ

About the Holy Qur'an and Sunnah

فضل القرآن

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.

أَفِيضُوا في ذِكْرِ اللهِ فَأنَّهُ أَحْسَنُ الذِّكْرِ، وَارْغَبُوا فِيَما وَعَدَ المُتَّقِينَ فَإِنَّ وَعْدَهُ أَصْدَقُ الْوَعْدِ، وَاقْتَدُوا بِهَدْيِ نَبِيِّكُمْ فَإِنَّهُ أَفْضَلُ الْهَدْيِ، وَاسْتَنُّوا بِسُنَّتِهِ فَإِنَّهَا أهْدَى السُّنَنِ. 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

Alternative Sources for Sermon 110

(1) Al-Harrani, Tuhaf,104 ;

(2) al-Saduq, Man la yahduruh, I,131 ;

(3) al-Saduq, `Ilal,114 ;

(4) al-Barqi, al-Mahasin,233 ;

(5) al-Tusi, al-'Amali, I,220 .