Sermon 160: Allah's verdict is judicious...

Praise of Allah

ومن خطبة له (عليه السلام)

Allah's verdict is judicious and full of wisdom. His pleasure implies protection and mercy. He decides with knowledge and forgives with forbearance.

أَمْرُهُ قَضَاءٌ وَحِكْمَةٌ، وَرِضَاهُ أَمَانٌ وَرَحْمَةٌ، يَقْضِي بِعِلْم، وَيَعْفُو بحِلْم

O My God! Praise be to Thee for what Thou takest and givest and for that from which Thou curest or with which Thou afflictest; praise which is the most acceptable to Thee, the most liked by Thee and the most dignified before Thee; praise which fills all Thy creation and reaches where Thou desirest; praise which is not veiled from Thee and does not end, and whose continuity does not cease.

اللَّهُمَّ لَكَ الْحَمْدُ عَلَى مَا تَأْخُذُ وَتُعْطِي، وَعَلَى مَا تُعَافي وَتَبْتَلي. حَمْداً يَكُونُ أَرْضَى الْحَمْدِ لَكَ، وَأَحَبَّ الْحَمْدِ إِلَيْكَ، وَأَفْضَلَ الْحَمْدِ عِنْدَكَ. حَمْداً يَمْلاَ مَا خَلَقْتَ، وَيَبْلُغُ مَا أَرَدْتَ. حَمْداً لاَ يُحْجَبُ عَنْكَ، وَلاَ يُقْصَرُ دُونَكَ. حَمْداً لاَ يَنْقَطِعُ عَدَدُهُ، وَلاَ يَفْنَى مَدَدُهُ

Greatness of Allah

We do not know the reality of Thy greatness except that we know that Thou art ‘Ever-living and Self-subsisting by Whom all things subsist. Drowsiness or sleep does not overtake Thee’ (ref. 2:255), vision does not reach Thee and sight does not grasp Thee. Thou seest the eyes and countest the ages. Thou holdest (people as slaves) “..by foreheads and feet” (55:41).

We see Thy creation and wonder over it because of Thy might, and describe it as (a result of) Thy great authority; whereas what is hidden from us, of which our sight has fallen short, which our intelligence has not attained, and between which and ourselves curtains of the unknown have been cast, is far greater.

فَلَسْنَا نَعْلَمُ كُنْهَ عَظَمَتِكَ إِلاَّ أَنَّا نَعْلَمُ أَنَّكَ: حَيٌّ قَيُّومٌ، لاَ تَأْخُذُكَ سِنَةٌ وَلاَ نَوْمٌ، لَمْ يَنْتَهِ إِلَيْكَ نَظَرٌ، وَلَمْ يُدْرِكْكَ بَصَرٌ، أَدْرَكْتَ الاْبْصَارَ، وَأَحْصَيْتَ الاْعْمَالَ، وَأَخَذْتَ (بِالنَّواصِي وَالاْقْدَامِ)، وَمَا الَّذِي نَرَى مِنْ خَلْقِكَ، وَنَعْجَبُ لَهُ مِنْ قُدْرَتِكَ، وَنَصِفُهُ مِنْ عَظِيمِ سُلْطَانِكَ، وَمَا تَغَيَّبَ عَنَّا مِنْهُ، وَقَصُرَتْ أَبْصَارُنَا عَنْهُ، وَانْتَهَتْ عُقُولُنَا دُونَهُ، وَحَالَتْ سَوَاتِرُ الْغُيُوبِ بَيْنَنَا وَبَيْنَهُ أَعْظَمُ

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.

فَمَنْ فَرَّغَ قَلْبَهُ، وَأَعْمَلَ فِكْرَهُ، لِيَعْلَمَ كَيْفَ أَقَمْتَ عَرْشَكَ، وَكَيْفَ ذَرَأْتَ خَلْقَكَ، وَكَيْفَ عَلَّقْتَ فِي الْهَوَاءِ سمَـاوَاتِكَ، وَكَيْفَ مَدَدْتَ عَلى مَوْرِ الْمَاءِ أَرْضَكَ، رَجَعَ طَرْفُهُ حَسِيراً، وَعَقْلُهُ مَبْهُوراً، وَسَمْعُهُ وَالَهِاً، وَفِكْرُهُ حَائِراً

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

منها: كيف يكون الرجاء

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.

يَدَّعِي بِزُعْمِهِ أَنَّهُ يَرْجُو اللهَ، كَذَبَ وَالْعَظِيمِ! مَا بَالُهُ لاَ يَتَبَيَّنُ رَجَاؤُهُ فِي عَمَلَهِ؟ فَكُلُّ مَنْ رَجَا عُرِفَ رَجَاؤُهُ فِي عَمَلِهِ، وَكُلُّ رَجَاء ـ إلاَّ رَجَاءَ اللهِ ـ فَإِنَّهُ مَدْخُولٌ، وَكُلُّ خَوْف مُحَقَّقٌ، إِلاَّ خَوْفَ اللهِ فَإِنَّهُ مَعْلُولٌ

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.

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 وَوَعْداً، وَكَذلِكَ مَنْ عَظُمَتِ الدُّنْيَا في عَيْنِهِ، وَكَبُرَ مَوْقِعُهَا مِنْ قَلْبِهِ، آثَرَهَا عَلَى اللهِ، فَانْقَطَعَ إِلَيْهَا، وَصَارَ عَبْداً لَهَا

The example of the Holy Prophet

رسول الله (صلى الله عليه وآله وسلم)

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.

وَلَقَدْ كَانَ فِي رَسُولِ اللهِ(صلى الله عليه وآله) كَاف لَكَ فِي الاْسْوَةِ، وَدَلِيلٌ لَكَ عَلَى ذَمِّ الدُّنْيَا وَعَيْبِهَا، وَكَثْرَةِ مَخَازِيهَا وَمَسَاوِيهَا، إِذْ قُبِضَتْ عَنْهُ أَطْرَافُهَا، وَوُطِّئَتْ لِغَيْرِهِ أَكْنَافُهَا، وَفُطِمَ مِنْ رَضَاعِهَا، وَزُوِيَ عَنْ زَخَارِفِهَا

The example of Musa (Moses)

موسى (عليه السلام)

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.

وَإِنْ شِئْتَ ثَنَّيْتُ بِمُوسى كَلِيمِ اللهِ (صلى الله عليه وآله) إذْ يَقُولُ: (رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَىَّ مِنْ خَيْر فَقِيرٌ)، وَاللهِ، مَا سَأَلَهُ إِلاَّ خُبْزاً يَأْكُلُهُ، لاِنَّهُ كَانَ يَأْكُلُ بَقْلَةَ الاْرْضِ، وَلَقَدْ كَانَتْ خُضْرَةُ الْبَقْلِ تُرَى مِنْ شَفِيفِ صِفَاقِ بَطْنِهِ، لِهُزَالِهِ وَتَشَذُّبِ لَحْمِهِ

The example of Dawud (David)

داوود (عليه السلام)

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.

وَإِنْ شِئْتَ ثَلَّثْتُ بِدَاوودَ صَاحِبِ الْمَزَامِيرِ، وقَارِىءِ أَهْلِ الْجَنَّةِ، فَلَقَدْ كَانَ يَعْمَلُ سَفَائِفَ الْخُوصِ بِيَدِهِ، وَيَقُولُ لِجُلَسَائِهِ: أَيُّكُمْ يَكْفِينِي بَيْعَهَا! وَيَأْكُلُ قُرْصَ الشَّعِيرِ مِنْ ثَمَنِهَا

The example of `Isa (Jesus)

عيسى (عليه السلام)

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.

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

Following the example of the Holy Prophet

الرسول الاعظم (صلى الله عليه وآله)

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.

فَتَأَسَّ بِنَبِيِّكَ الاْطْيَبِ الاْطْهَرِ(صلى الله عليه وآله) فَإِنَّ فِيهِ أُسْوَةً لِمَنْ تَأَسَّى، وَعَزَاءً لِمَنْ تَعَزَّى ـ وَأَحَبُّ الْعِبَادِ إِلَى اللهِ الْمُتَأَسِّي بِنَبِيِّهِ، وَالْمُقْتَصُّ لاِثَرِهِ ـ قَضَمَ الدُّنْيَا قَضْما، وَلَمْ يُعِرْهَا طَرْفاً، أَهْضَمُ أَهْلِ الدُّنْيَا كَشْحاً، وَأَخْمَصُهُمْ مِنَ الدُّنْيَا بَطْناً، عُرِضَتْ عَلَيْهِ الدُّنْيَا فَأَبَى أَنْ يَقْبَلَهَا، وَعَلِمَ أَنَّ اللهَ سُبْحَانَهُ أَبْغَضَ شَيْئاً فَأَبْغَضَهُ، وَحَقَّرَ شَيْئاً فَحَقَّرَهُ، وَصَغَّرَ شَيْئاً فَصَغَّرَهُ. وَلَوْ لَمْ يَكُنْ فِينَا إِلاَّ حُبُّنَا مَا أَبْغَضَ اللهُ، وَتَعْظِيمُنَا مَا صَغَّرَ اللهُ، لَكَفَى بِهِ شِقَاقاً للهِ، وَمُحَادَّةً عَنْ أَمْرِ اللهِ

The Prophet used to (sit and) eat on the ground, and sit like a slave. He repaired his shoe with his own hands, and patched his clothes with his own hands. 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, just as a person who hates a thing hates to look at it or to hear about it.

وَلَقَدْ كَانَ (صلى الله عليه وآله) يَأْكُلُ عَلَى الاْرْضِ، وَيَجْلِسُ جِلْسَةَ الْعَبْدِ، وَيَخْصِفُ بَيَدِهِ نَعْلَهُ، وَيَرْقَعُ بِيَدِهِ ثَوْبَهُ، وَيَرْكَبُ الْحِمَارَ الْعَارِيَ، وَيُرْدِفُ خَلْفَهُ، وَيَكُونُ السِّتْرُ عَلَى بَابِ بَيْتِهِ فَتَكُونُ فِيهِ التَّصَاوِيرُ فَيَقُولُ: "يَا فُلاَنَةُ ـ لاِحْدَى أَزْوَاجِهِ ـ 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، وَلاَ يَعْتَقِدَهَا قَرَاراً، وَلاَ يَرْجُو فِيهَا مُقَاماً، فَأَخْرَجَهَا مِنَ النَّفْسِ، وَأَشْخَصَهَا عَنِ الْقَلْبِ، وَغَيَّبَهَا عَنِ الْبَصَرِ. وَكَذلِكَ مَنْ أَبْغَضَ شَيْئاً أَبْغَضَ أَنْ يَنْظُرَ إِلَيْهِ، وَأَنْ يُذْكَرَ عِنْدَهُ

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 tremendous station and nearness (to Allah), 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.

وَلَقَدْ كَانَ فِي رَسُولِ اللهِ (صلى الله عليه وآله) مَا يَدُلُّكَ عَلَى مَسَاوِىءِ الدُّنْيَا وَعُيُوبِهَا: إِذْ جَاعَ فِيهَا مَعَ خَاصَّتِهِ، وَزُوِيَتْ عَنْهُ زَخَارِفُهَا مَعَ عَظِيمِ زُلْفَتِهِ. فَلْيَنْظُرْ نَاظِرٌ بِعَقْلِهِ: أَكْرَمَ اللهُ مُحَمَّداً(عليه السلام) بِذلِكَ أَمْ أَهَانَهُ! فَإِنْ قَالَ: أَهَانَهُ، فَقَدْ كَذَبَ ـ وَاللهِ الْعَظِيمِ ـ وَإِنْ قَالَ: أَكْرَمَهُ، فَلْيَعْلَمْ أَنَّ اللهَ قَدْ أَهَانَ غَيْرَهُ حَيْثُ بَسَطَ الدُّنْيَا لَهُ، وَزَوَاهَا عَنْ أَقْرَبِ النَّاسِ مِنْهُ

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.

فَتَأسَّى مُتَأَسٍّ بِنَبِيِّهِ، وَاقْتَصَّ أَثَرَهُ، وَوَلَجَ مَوْلِجَهُ، وَإِلاَّ فَلاَ يَأْمَنِ الْهَلَكَةَ، فَإِنَّ اللهَ عزّوجلّ جَعَلَ مُحَمَّداً (صلى الله عليه وآله) عَلَماً لِلسَّاعَةِ، وَمُبَشِّراً بِالْجَنَّةِ، وَمُنْذِراً بِالعُقُوبَةِ. خَرَجَ مِنَ الدُّنْيَا خَمِيصاً، وَوَرَدَ الاْخِرَةَ سَلِيماً، لَمْ يَضَعْ حَجَراً عَلَى حَجَر، حَتَّى مَضَى لِسَبِيلِهِ، وَأَجَابَ دَاعِيَ رَبِّهِ، فَمَا أَعْظَمَ مِنَّةَ اللهِ عِنْدَنَا حِينَ أَنْعَمَ عَلَيْنَا بِهِ سَلَفاً نَتَّبِعُهُ، وَقَائِداً نَطأُ عَقِبَهُ

The example of himself

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 (realise the advantage of and) speak highly of the night journey.

وَاللهِ لَقَدْ رَقَّعْتُ مِدْرَعَتِي هذِهِ حَتَّى اسْتَحْيَيْتُ مِنْ رَاقِعِهَا، وَلَقَدْ قَالَ لِي قَائِلٌ: أَلاَ تَنْبِذُهَا؟ فَقُلْتُ: اغْرُبْ عَنِّي، فَعِنْدَ الصَّبَاحِ يَحْمَدُ الْقَوْمُ السُّرَى

Alternative Sources for Sermon 160

(1) Al-Zamakhshari, Rabi', bab al-ya's wa al-qana`ah

Sermon 161: Allah deputed the Prophet with a sparkling light...

Deputation of the Holy Prophet

ومن خطبة له (عليه السلام)

في صفة النبي وأهل بيته وأتباع دينه

وفيها يعظ بالتقوى

Allah deputed the Prophet with a sparkling light, a clear argument, an open path and a guiding book. His tribe is the best tribe and his lineal tree the best lineal tree whose branches are in good proportion and fruits hanging (in plenty). His birth-place was Mecca, and the place of his immigration Taybah (Medina), from where his name rose high and his voice spread far and wide.

ابْتَعَثَهُ بِالنُّورِ الْمُضِىءِ، وَالْبُرهَانِ الْجَليِّ، وَالْمِنْهَاجِ الْبَادِي، وَالْكِتَابِ الْهَادِي. أُسْرَتُهُ خَيْرُ أُسْرَة، وَشَجَرَتُهُ خَيْرُ شَجَرَة، أَغصَانُهَا مُعْتَدِلَةٌ، وَثِمَارُهَا مُتَهَدِّلَةٌ. مَوْلِدُهُ بِمَكَّةَ، وَهِجْرَتُهُ بِطَيْبَةَ، عَلا بِهَا ذِكْرُهُ، وَامْتَدَّ مِنْهَا صَوْتُهُ

Allah sent him with a sufficing plea, a convincing discourse and a rectifying announcement. Through him Allah disclosed the ways that had been forsaken, and destroyed the innovations that had been introduced. Through him He explained the detailed commands. Now,

“..whoever adopts a religion other than Islam” (3:85),

his misery is definite, his stick (of support) will be cracked, his fate will be serious, his end will be long grief and distressing punishment. I trust in Allah, the trust of bending towards Him, and I seek His guidance for the way that leads to His Paradise and takes to the place of His pleasure.

أَرْسَلَهُ بِحُجَّة كَافِيَة، وَمَوْعِظَة شَافِية، وَدَعْوَة مُتَلافِيَة أَظْهَرَ بِهِ الشَّرائِعَ الْـمَجْهُولَةَ، وَقَمَعَ بِهِ الْبِدَعَ الْمَدْخُولَةَ، وَبَيَّنَ بِهِ الاْحْكَامَ الْمَفْصُولَةَ. فَـ(مَنْ يَبْتَغِ غَيْرَ الاسْلامِ دِيناً) تَتَحَقَّقْ شِقْوَتُهُ، وَتَنْفَصِمْ عُرْوَتُهُ، وَتَعْظُمْ كَبْوَتُهُ، وَيَكُنْ مَآبُهُ إلَى الْحُزْنِ الطَّوِيلِ وَالْعَذَابِ الْوَبيلِ. وَأَتَوَكَّلُ عَلَى اللهِ تَوَكُّلَ الانَابَةِ إلَيْهِ، وَأَسْتَرْشِدُهُ السَّبِيلَ المُؤَدِّيَةَ إلى جَنَّتِهِ، الْقَاصِدَةَ إلى مَحَلِّ رَغْبَتِهِ

Drawing lessons from this world (and counseling piety)

النصح بالتّقوى

I advise you, O creatures of Allah, to exercise fear of Allah and to obey Him because it is salvation tomorrow and deliverance for ever. He warned (you of chastisement) and did so thoroughly. He persuaded (you towards virtues) and did so fully. He described this world, its cutting away from you, its decay and its shifting. Therefore, keep aloof from its attractions, because very little of it will accompany you. This house is the closest to the displeasure of Allah and the remotest from the pleasure of Allah.

أُوصِيكُمْ عِبَادَاللهِ، بِتَقْوَى اللهِ وَطَاعَتِهِ، فَإنَّهَا النَّجَاةُ غَداً، وَالْمَنْجَاةُ أَبَداً. رَهَّبَ فَأبْلَغَ، وَرَغَّبَ فَأَسْبَغَ، وَوَصَفَ لَكُمُ الدُّنْيَا وَانْقِطَاعَهَا، وَزَوَالَهَا وَانْتِقَا لَهَا. فَأَعْرِضُوا عَمَّا يُعْجِبُكُمْ فِيهَا لِقِلَّةِ مَا يَصْحَبُكُمْ مِنْهَا، أَقْرَبُ دَار مِنْ سَخَطِ اللهِ، وَأَبْعَدُهَا مِنْ رِضْوَانِ اللهِ !

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 creatures of Allah, like the fear of one who has control over himself, who can check his passions and perceive with his wisdom. Surely, the matter is quite clear, the sign is manifest, the course is level and the way is straight.

فَغُضُّوا عَنْكُمْ ـ عِبَادَاللهِ ـ غُمُومَهَا وَأَشْغَا لَهَا، لِمَا قَدْ أَيْقَنْتُمْ بِهِ مِنْ فِرَاقِهَا وَتَصَرُّفِ حَالاَتِهَا. فَاحْذَروُهَا حَذَرَ الشَّفِيقِ النَّاصِحِ، وَالْـمُجِدِّ الْكَادِحِ، وَاعْتَبِرُوا بِمَا قَدْ رَأَيْتُمْ مِنْ مَصَارعِ الْقُرُونِ قَبْلَكُمْ: قَدْ تَزَايَلَتْ أَوْصَالُهُمْ، وَزَالَتْ أسْمَاعُهُمْ وَأَبْصَارُهُمْ، وَذَهَبَ شَرَفُهُمْ وَعِزُّهُمْ، وَانْقَطَعَ سُرُورُهُمْ وَنَعِيمُهُمْ; فَبُدِّلُوا بِقُرْبِ الاَوْلاَدِ فَقْدَهَا، وَبِصُحْبَةِ الاَزْوَاجِ مُفَارَقتَهَا. لاَ يَتَفَاخَرُونَ، وَلاَ يَتَنَاصَرُونَ، وَلاَ يَتَنَاسَلُونَ، وَلاَ يَتَزَاوَرُونَ، وَلاَ يَتَجَاوَرُونَ. فَاحْذَروُا، عِبَادَاللهِ، حَذَرَ الْغَالِبِ لِنَفْسِهِ، الْمَانِعِ لِشَهْوَتِهِ، النَّاظِرِ بِعَقْلِهِ; فَإنَّ الاْمْرَ وَاضِحٌ، وَالْعَلَمَ قَائِمٌ، وَالطَّرِيقَ جَدَدٌ، وَالسَّبِيلَ قَصْدٌ

Alternative Sources for Sermon 161

(1) Al-Majlisi, Bihar, XVIII,222 .

Sermon 162: O brother of Banu Asad...

One of Amir al-mu'minin's companions (from Banu Asad) asked him: "How was it that your tribe (Quraysh) deprived you of this position (Caliphate) although you deserved it most." Then in reply he said:

ومن كلام له (عليه السلام)

لبعض أصحابه وقد سأله: كيف دفعكم قومكم عن هذا المقام وأنتم أحق به؟ فقال

O brother of Banu Asad! Your girth is loose and you have put it on the wrong way. Nevertheless you enjoy in-law kinship and also the right to ask, and since you have asked, listen. As regards the dominance over us in this station (of caliphate) although we were the loftiest in lineage and the strongest in relationship with the Messenger of Allah, it was an act of appropriation by some who became greedy for it, while others relinquished it through their generosity. The Arbiter is Allah and to Him is the return on the Day of Judgement.

"Now leave this story of devastation about which there is hue and cry all round. –

And let me know the story of what happened to the riding camels"1

يَا أَخَا بَنِي أَسَد، إنَّكَ لَقَلِقُ الْوَضِينِ، تُرْسِلُ فِي غَيْرِ سَدَد، وَلَكَ بَعْدُ ذِمَامَةُ الصِّهْرِ، وَحَقُّ الْمَسْأَلَةِ، وَقَدِ اسْتَعْلَمْتَ فَاعْلَمْ: أمَّا الاسْتِبْدادُ عَلَيْنَا بِهذَا الْمَقامِ وَنَحْنُ الاْعْلَوْنَ نَسَباً، وَالاشَدُّونَ بِالرَّسُولِ نَوْطاً، فَإنَّهَا كَانَتْ أَثَرَةً شَحَّتْ عَلَيْهَا نُفُوسُ قَوْم، وَسَخَتْ عَنْهَا نُفوسُ آخَرِينَ، وَالْحَكَمُ اللهُ، وَالْمَعْوَدُ إلَيْهِ الْقِيَامَةُ

وَدَعْ عَنْكَ نَهْباً صِيحَ فِي حَجَرَاتِهِ * وَلكِنْ حَدِيثاً مَا حَدِيثُ الرَّوَاحِلِ

Come and look at the son of Abu Sufyan (Mu`awiyah). Time has made me laugh after making me weep. No wonder, by Allah; what is this affair which surpasses all wonder and which has increased wrongfulness. These people have tried to put out the flame of Allah's light from His lamp and to close His fountain from its source. They mixed epidemic-producing water between me and themselves. If the trying hardships were removed from among us, I would take them on the course of truthfulness, otherwise:

"... So let not thy self go (in vain) in grief for them; verily Allah knoweth all that they do." (Qur'an, 35:8)

وَهَلُمَّ الْخَطْبَ فِي ابْنِ أَبِي سُفْيَانَ، فَلَقَدْ أَضْحَكَنِي الدَّهْرُ بَعْدَ إبْكَائِهِ، وَلاَ غَرْوَوَاللهِ، فَيَا لَهُ خَطْباً يَسْتَفْرِغُ الْعَجَبَ، وَيُكْثِرُ الاَوَدَ، حَاوَلَ الْقَوْمُ إِطْفَاءَ نَورِ اللهِ مِنْ مِصْباحِهِ، وَسَدَّ فَوَّارِهِ مِنْ يَنْبُوعِهِ، وَجَدَحُوا بَيْنِي وَبَيْنَهُمْ شِرْباً وَبِيئاً، فَإنْ تَرْتَفِعْ عَنَّا وَعَنْهُمْ مِحَنُ الْبَلْوَى، أَحْمِلْهُمْ مِنَ الْحَقِّ عَلَى مَحْضِهِ، وَإنْ تَكُنِ الاُخْرَى، (فَلا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرات إنَّ اللهَ عَلِيمٌ بِمَا يَصْنَعُونَ).

Alternative Sources for Sermon 162

(1) Al-Saduq, al-'Amali,368 ;

(2) al-Saduq, `Ilal, bab119 ;

(3) al-Mufid, al-'Irshad,172 ;

(4) al-Tabari, al-Mustarshid, 64.

Notes

1. This is a couplet of the famous Arab poet Imriu'l-Qays al-Kindi. The incident behind this couplet is that when the father of Imriu'l-Qays namely Hujr ibn al-Harith was killed, he roamed about the various Arab tribes to avenge his father's life with their help. In this connection he stayed with a man of Jadilah (tribe) but finding himself unsafe left that place, and stayed with Khalid ibn Sadus an-Nabhani. In the meantime a man of Jadilah named Ba`ith ibn Huways drove away some of his camels. Imriu'l-Qays complained of this matter to his host and he asked him to send with him his she-camels then he would get back his camels.

Consequently, Khalid went to those people and asked them to return the camels of his guest which they had robbed. They said that he was neither a guest nor under his protection. Thereupon Khalid swore that he was really his guest and showed them his she-camels that he had with him. They then agreed to return the camels. But actually instead of returning the camels they drove away the she-camels as well. One version is that they did return the camels to Khalid but instead of handing them over to Imriu'l-Qays he kept them for himself. When Imriu'l-Qays came to know this he composed a few couplets out of which this is one. It means 'now you leave the story of these camels which were robbed but now let me know about the she-camels snatched from my hands.'

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 it 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.

Sermon 163: Praise be to Allah, Creator of people…

Attributes of Allah

ومن خطبة له (عليه السلام)

الخالق جلّ وعلا

Praise be to Allah, Creator of people; He has spread the earth. He makes streams to flow and vegetation to grow on high lands. His primality has no beginning, nor has His eternity any end. He is the First and from ever. He is the everlasting without limit. Foreheads bow before Him and lips declare His Oneness. He determined the limits of things at the time of His creating them, keeping Himself away from any likeness.

الْحَمْدُ لله خَالِقِ الْعِبَادِ، وَسَاطِحِ الْمِهَادِ، وَمُسِيلِ الْوِهَادِ، وَمُخْصِبِ النِّجَادِ، لَيْسَ لاِوَّلِيَّتِهِ ابْتِدَاءٌ، وَلاَ لاِزَلِيَّتِهِ انْقِضَاءٌ، هُوَ الاَوَّلُ لَمْ يَزَلْ، وَالْبَاقي بِلا أَجَل، خَرَّتْ لَهُ الْجِبَاهُ، وَوَحَّدَتْهُ الشِّفَاهُ، حَدَّ الاْشْيَاءَ عِنْدَ خَلْقِهِ لَهَا إبَانَةً لَهُ مِنْ شَبَهِهَا،

Imagination cannot surmise Him within the limits of movements limbs or senses. It cannot be said about Him: "whence"; and no time limit can be attributed to Him by saying "till". He is apparent, but it cannot be said "from what". He is hidden, but it cannot be said "in what". He is not a body which can die, nor is He veiled so as to be enclosed therein. He is not near to things by way of touch, nor is He remote from them by way of separation.

لاَ تُقَدِّرُهُ الاْوْهامُ بِالْحُدُودِ وَالحَرَكَاتِ، وَلاَ بِالْجَوَارِحِ وَالاْدَوَاتِ، لاَ يُقَالُ لَهُ:«مَتَى»؟ وَلاَ يُضْرَبُ لَهُ أَمَدٌ «بِحَتَّى»، الظَّاهِرُ لاَ يُقالُ: «مِمَّ»؟ وَالْبَاطِنُ لاَ يُقَالُ: «فِيمَ»؟، لاَ شَبَحٌ فَيُتَقَصَّى، وَلاَ مَحْجُوبٌ فَيُحْوَى، لَمْ يَقْرُبْ مِنَ الاْشْيَاءِ بِالْتِصَاق، وَلَمْ يَبْعُدْ عَنْهَا بِافْتِرَاق،

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.

وَلاَ يَخْفَى عَلَيْهِ مِنْ عِبَادِهِ شُخُوصُ لَحْظَة، وَلاَ كُرُورُلَفْظَة، وَلاَ ازْدِلاَفُ رَبْوَة، وَلاَ انْبِسَاطُ خُطْوَة فِي لَيْل دَاج، وَلاَ غَسَق سَاج، يَتَفَيَّأُ عَلَيْهِ الْقَمَرُ الْمُنِيرُ، وَتَعْقُبُهُ الشَّمْسُ ذَاتُ النُّورِ فِي الْكُرُورِ وَالاْفُولِ، وَتَقْلِيبِ الاْزْمِنَةِ وَالدُّهُورِ، مِنْ إِقْبَالِ لَيْل مُقْبِل، وَإِدْبَارِ نَهَار مُدْبِر،

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.

قَبْلَ كُلِّ غَايَة وَمُدَّة، وَكُلِّ إِحْصَاء وَعِدَة، تَعَالَى عَمَّا يَنْحَلُهُ الْمحَدِّدُونَ مِنْ صِفَاتِ الاْقْدَارِ وَنِهَايَاتِ الاْقْطَارِ، وَتَأَثُّلِ الْمَسَاكِنِ، وَتَمَكُّنِ الاْمَاكِنِ; فَالْحَدُّ لِخَلْقِهِ مَضْرُوبٌ، وَإِلَى غَيْرهِ مَنْسُوبٌ

Allah, the Originator from naught

ابتداع المخلوقين

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.

لَمْ يَخْلُقِ الاْشْيَاءَ مِنْ أُصُول أَزَلِيَّة، وَلاَ مِنْ أَوَائِلَ أَبَدِيَّة، بَلْ خَلَقَ مَا خَلَقَ فَأَقَامَ حَدَّهُ، وَصَوَّرَ مَا صَوَّرَ فَأَحْسَنَ صُورَتَهُ، لَيْسَ لِشَيْء مِنْهُ امْتِنَاعٌ، وَلاَ لَهُ بِطَاعَةِ شَيْء انْتِفَاعٌ، عِلْمُهُ بِالاْمْوَاتِ الْمَاضِينَ كَعِلْمِهِ بِالاْحْيَاءِ الْبَاقِينَ، وَعِلْمُهُ بِمَا فِي السماوَاتِ الْعُلَى كَعِلْمِهِ بِمَا فِي الاْرَضِينَ السُّفْلَى

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.

أَيُّهَا الْـمَخْلُوقُ السَّوِيُّ، وَالْمُنْشَأُ الْمَرْعِىُّ، فِي ظُلُمَاتِ الاْرْحَامِ، وَمُضَاعَفَاتِ الاْسْتَارِ، بُدِئْتَ )مِنْ سُلاَلَة مِنْ طِين(، وَوُضِعْتَ )فِي قَرَار مَكِين * إِلَى قَدَر مَعْلُوم) وَأَجَل مَقْسُوم، تَمُورُ فِي بَطْنِ أُمِّكَ جَنِيناً لاَ تُحِيرُ دُعَاءً، وَلاَ تَسْمَعُ نِدَاءً،

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 acquiring its benefits. Who guided you to eke out your sustenance from the udder of your mother? And, when you were in need, who apprised 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!

ثُمَّ أُخْرِجْتَ مِنْ مَقَرِّكَ إِلَى دَار لَمْ تَشْهَدْهَا، وَلَمْ تَعْرِفْ سُبُلَ مَنَافِعِهَا; فَمَنْ هَدَاكَ لاِجْتِرَارِ الْغِذَاءِ مِنْ ثَدْيِ أُمِّكَ؟ وَعَرَّفَكَ عِنْدَ الْحَاجَةِ مَوَاضِعَ طَلَبِكَ وَإِرَادَتِكَ؟! هَيْهَاتَ، إِنَّ مَنْ يَعْجِزُ عَنْ صِفَاتِ ذِي الْهَيْئَةِ وَالاْدَوَاتِ فَهُوَ عَنْ صِفَاتِ خَالِقِهِ أَعْجَزُ، وَمِنْ تَنَاوُلِهِ بِحُدُودِ الْمخْلُوقِينَ أَبْعَدُ !

Alternative Sources for Sermon 163

(1) Abu Nu`aym, Hilyah, I, 72;

(2) al-Wasiti, `Uyun al-hikam, see al-Majlisi, Bihar, vol.77, p.306 ;

(3) al-Zamakhshari, Rabi`, I, bab al-mala'ikah.