Sermon 186: He who assigns to Him (different) conditions does not believe in His Oneness...

About the Oneness of Allah. This sermon contains principles of knowledge which no other sermon contains

ومن خطبة له (عليه السلام)

في التوحيد

وتجمع هذه الخطبة من أصول العلوم ما لا تجمعه خطبة

He who assigns to Him (different) conditions does not believe in His Oneness, nor does he who likens Him grasp His reality. He who illustrates Him does not signify Him. He who points at Him and imagines Him does not mean Him. Everything that is known through itself has been created, and everything that exists by virtue of other things is the effect (of a cause). He works but not with the help of instruments. He fixes measures but not with the activity of thinking. He is rich but not by acquisition.

مَا وَحَّدَهُ مَنْ كَيَّفَهُ، وَلاَ حَقِيقَتَهُ أَصَابَ مَنْ مَثَّلَهُ، وَلاَ إِيَّاهُ عَنَى مَنْ شَبَّهَهُ، وَلاَ صَمَدَهُ مَنْ أَشَارَ إِلَيْهِ وَتَوَهَّمَهُ. كُلُّ مَعْرُوف بِنَفْسِهِ مَصْنُوعٌ، وَكُلُّ قَائِم فِي سِوَاهُ مَعْلُولٌ. فَاعِلٌ لاَ بِاضْطِرَابِ آلَة، مُقَدِّرٌ لاَ بِجَوْلِ فِكْرَة، غَنِيٌّ لاَ بِاسْتِفَادَة

Times do not keep company with Him, and implements do not help Him. His Being precedes times. His Existence precedes non-existence and His eternity precedes beginning. By His creating the senses it is known that He has no senses. By the contraries in various matters it is known that He has no contrary, and by the similarity between things it is known that there is nothing similar to Him. He has made light the contrary of darkness, brightness that of gloom, dryness that of moisture and heat that of cold.

لاَ تَصْحَبُهُ الاْوْقَاتُ، وَلاَ تَرْفِدُهُ الاْدَوَاتُ، سَبَقَ الاْوْقَاتَ كَوْنُهُ، وَالْعَدَمَ وُجُودُهُ، وَالابْتِدَاءَ أَزَلُهُ. بِتَشْعِيرِهِ الْمَشَاعِرَ عُرِفَ أَنْ لاَ مَشْعَرَ لَهُ، وَبِمُضَادَّتِهِ بَيْنَ الاْمُورِ عُرِفَ أَنْ لاَ ضِدَّ لَهُ، وَبِمُقَارَنَتِهِ بَيْنَ الاْشْيَاءِ عُرِفَ أَنْ لاَ قَرِينَ لَهُ. ضَادَّ النُّورَ بِالظُّلْمَةِ، وَالْوُضُوحَ بِالْبُهْمَةِ، وَالْجُمُودَ بِالْبَلَلِ، وَالْحَرُورَ بِالصَّرَدِ

He produces affection among inimical things. He fuses together diverse things, brings near remote things and separates things which are joined together. He is not confined by limits, nor counted by numbers. Material parts can surround things of their own kind, and organs can point out things similar to themselves.

The word1 "mundhu" (i.e. since) disproves their eternity, the word "qad" (that denotes nearness of time of occurrence), disproves their being from ever and the word "lawla" (if it were not) keep them remote from perfection. Through them the Creator manifests Himself to the intelligence, and through them He is guarded from the sight of the eyes.

مُؤَلِّفٌ بَيْنَ مُتَعَادِيَاتِهَا، مُقَارِنٌ بَيْنَ مُتَبَايِنَاتِهَا، مُقَرِّبٌ بَيْنَ مُتَبَاعِداتِهَا، مُفَرِّقٌ بَيْنَ مُتَدَانِيَاتِهَا. لاَ يُشْمَلُ بِحَدّ، وَلاَ يُحْسَبُ بِعَدٍّ، وَإِنَّمَا تَحُدُّ الاْدَوَاتُ أَنْفُسَهَا، وَتُشِيرُ الاْلاَتُ إِلَى نَظَائِرِهَا، مَنَعَتْهَا «مُنْذُ» الْقِدْمَةَ، وَحَمَتْهَا «قَدُ» الاْزَلِيَّةَ، وَجَنَّبَتْهَا «لَوْلاَ» التَّكْمِلَةَ. بِهَا تَجَلَّى صَانِعُهَا لِلْعُقُولِ، وَبِهَا امْتَنَعَ عَنْ نَظَرِ الْعُيُونِ

Stillness and motion do not occur in Him, and how can that thing occur in Him which He has Himself made to occur, and how can a thing revert to Him which He first created, and how can a thing appear in Him which He first brought to appearance. If it had not been so, His Self would have become subject to diversity, His Being would have become divisible (into parts), and His reality would have been prevented from being deemed Eternal.

If there was a front to Him there would have been a rear also for Him. He would need completing only if shortage befell Him. In that case signs of the created would appear in Him, and He would become a sign (leading to other objects) instead of signs leading to Him. Through the might of His abstention (from affectedness) He is far above being affected by things which affect others.

لاَ يَجْرِي عَلَيْهِ السُّكُونُ وَالْحَرَكَةُ، وَكَيْفَ يَجْرِي عَلَيْهِ مَا هُوَ أَجْرَاهُ، وَيَعُودُ فِيهِ مَا هُوَ أَبْدَاهُ، وَيَحْدُثُ فِيهِ مَا هُوَ أَحْدَثَةُ ؟! إِذاً لَتَفَاوَتَتْ ذَاتُهُ، وَلَتَجَزَّأَ كُنْهُهُ، وَلاَمْتَنَعَ مِنَ الاْزَلِ مَعْنَاهُ، وَلَكَانَ لَهُ وَرَاءٌ إِذْ وُجِدَ لَهُ أَمَامٌ، وَلاَلْـتَمَسَ الـتَّمامَ إِذْ لَزِمَهُ النُّقْصَانُ. وَإِذاً لَقَامَتْ آيَةُ الْمَصْنُوعِ فِيهِ، وَلَتَحَوَّلَ دَلِيلاً بَعْدَ أَنْ كَانَ مَدْلُولاً عَلَيْهِ، وَخَرَجَ بِسُلْطَانِ الاْمْتِنَاعِ مِنْ أَنْ يُؤَثِّرَ فِيهِ مَا يُؤثِّرُ فِي غَيْرِهِ

He is that which does not change or vanish. The process of setting does not behove Him. He has not begotten any one lest He be regarded as having been born. He has not been begotten otherwise He would be contained within limits. He is too High to have sons. He is too purified to contact women. Imagination cannot reach Him so as to assign Him quantity. Understanding cannot think of Him so as to give him shape. Senses do not perceive Him so as to feel Him. Hands cannot touch Him so as to rub against Him. He does not change into any condition. He does not pass from one state to another. Nights and days do not turn Him old. Light and darkness do not alter Him.

الَّذِي لاَ يَحُولُ وَلاَ يَزُولُ، وَلاَ يَجُوزُ عَلَيْهِ الاْفُولُ لَمْ يَلِدْ فَيَكُونَ مَوْلُوداً، وَلَمْ يُولَدْ فَيَصِيرَ مَحْدُوداً، جَلَّ عَنِ اتِّخَاذِ الاْبْنَاءِ، وَطَهُرَ عَنْ مُلاَمَسَةِ النِّسَاءِ. لاَ تَنَالُهُ الاْوْهَامُ فَتُقَدِّرَهُ، وَلاَ تَتَوَهَّمُهُ الْفِطَنُ فَتُصَوِّرَهُ، وَلاَ تُدْرِكُهُ الْحَوَاسُّ فَتُحِسَّهُ، وَلاَ تَلْمِسُهُ الاْيْدِي فَتَمَسَّهُ. وَلاَ يَتَغَيَّرُ بِحَال، وَلاَ يَتَبَدَّلُ فِي الاْحْوَالِ، وَلاَ تُبْلِيهِ اللَّيَالي وَالاْيَّامُ، وَلاَ يُغَيِّرُهُ الضِّيَاءُ وَالظَّلاَمُ،

He cannot be described through (the possession of) parts, or through limbs and organs, or by a an accidental quality or alteration or portions. It cannot be said that He has a limit or extremity, or end or termination; nor do things control Him so as to raise Him or lower Him, nor does anything carry Him so as to bend Him or keep Him erect. He is not inside things or outside them. He conveys news, but not with the tongue or voice. He listens, but not with the holes of the ears or the organs of hearing. He says, but does not utter words.

He remembers, but does not memorise. He determines, but not by exercising His mind. He loves and approves without any sentimentality (of heart). He hates and feels angry without any painstaking. When He intends to create something He says ‘"..Be" and it is’ (2:117), but not through a voice that strikes (the ears) is that call heard. His speech is an act of His creation. His like never existed before this. If it had been eternal it would have been a second god.

وَلاَ يُوصَفُ بِشَيء مِنَ الاْجْزَاءِ، وَلاَ بِالجَوَارِحِ وَالاْعْضَاءِ، وَلاَ بِعَرَض مِنَ الاْعْرَاضِ، وَلاَ بِالْغَيْرِيَّةِ وَالاْبْعَاضِ. وَلاَ يُقَالُ: لَهُ حَدٌّ وَلاَ نِهَايَةٌ، وَلاَ انقِطَاعٌ وَلاَ غَايَةٌ، وَلاَ أَنَّ الاْشْيَاءَ تَحْوِيهِ فَتُقِلَّهُ أَوْ تُهْوِيَهُ، أَوْ أَنَّ شَيْئاً يَحْمِلُهُ، فَيُمِيلَهُ أَوْ يُعَدِّلَهُ. لَيْسَ فِي الاْشْيَاءِ بِوَالِج، وَلاَ عَنْهَا بِخَارِج. يُخْبِرُ لاَ بِلِسَان وَلَهوَات، وَيَسْمَعُ لاَ بِخُروُق وَأَدَوَات، يَقُولُ وَلاَ يَلْفِظُ، َيَحْفَظُ وَلاَ َ تَحَفَّظُ، وَيُرِيدُ وَلاَ يُضْمِرُ. يُحِبُّ وَيَرْضَى مِنْ غَيْرِ رِقَّة، وَيُبْغِضُ وَيَغْضَبُ مِنْ غَيْرِ مَشَقَّة. يَقُولُ لِمَا أَرَادَ كَوْنَهُ: (كُنْ فَيَكُونُ)، لاَ بِصَوْت يَقْرَعُ، وَلاَ بِنِدَاء يُسْمَعُ، وَإِنَّمَا كَلاَمُهُ سُبْحَانَهُ فِعْلٌ مِنْهُ أَنْشَأَهُ وَمَثَّلَهُ، لَمْ يَكُنْ مِنْ قَبْلِ ذلِكَ كَائِناً، َلَوْ كَانَ قَدِيماً لَكَانَ إِلهاً ثَانِياً

It cannot be said that He came into being after He had not been in existence because in that case the attributes of the created things would be assigned to Him and there would remain no difference between them and Him, and He would have no distinction over them. Thus, the Creator and the created would become equal and the initiator and the initiated would be on the same level. He created (the whole of) creation without any example made by someone else, and He did not secure the assistance of any one out of His creation for creating it.

لاَ يُقَالُ: كَانَ بَعْدَ أَنْ لَمْ يَكُنْ، فَتَجْرِيَ عَلَيْهِ الصِّفَاتُ الْـمُحْدَثَاتُ، وَلاَ يَكُونُ بَيْنَهَا وَبَيْنَهُ فَصْلٌ، وَلاَ لَهُ عَلَيْهَا فَضْلٌ، فَيَسْتَوِيَ الصَّانِعُ والْمَصْنُوعُ، وَيَتَكَافَأَ المُبْتَدَعُ وَالْبَدِيعُ. خَلَقَ الْخَلاَئِقَ عَلَى غَيْرِ مِثَال خَلاَ مِنْ غَيْرِهِ، وَلَمْ يَسْتَعِنْ عَلَى خَلْقِهَا بِأَحَد مِنْ خَلْقِهِ

He created the earth and suspended it without being busy, retained it without support, made it stand without legs, raised it without pillars, protected it against bendings and curvings and defended it against crumbling and splitting (into parts). He fixed mountains on it like stumps, solidified its rocks, caused its streams to flow and opened wide its valleys. Whatever He made did not suffer from any frailty, and whatever He strengthened did not show any weakness.

وَأَنْشَأَ الاْرْضَ فَأَمْسَكَهَا مِنْ غَيْرِ اشْتِغَال، وَأَرْسَاهَا عَلَى غَيْرِ قَرَار، وَأَقَامَهَا بِغَيْرِ قَوَائِمَ، وَرَفَعَهَا بِغَيْرِ دَعائِمَ، وَحَصَّنَهَا مِنَ الاْوَدَ وَالاْعْوِجَاجِ، وَمَنَعَهَا مِنَ التَّهَافُتِ وَالانْفِرَاجِ، أَرْسَى أَوْتَادَهَا، وَضَرَبَ أَسْدَادَهَا، وَاسْتَفَاضَ عُيُونَهَا، وَخَدَّ أَوْدِيَتَهَا، فَلَمْ يَهِنْ مَا بَنَاهُ، وَلاَ ضَعُفَ مَا قَوَّاهُ

He manifests Himself over the earth with His authority and greatness. He is aware of its inside through his knowledge and understanding. He has power over every thing in the earth by virtue of His sublimity and dignity. Nothing from the earth that he may ask for defies Him, nor does it oppose Him so as to overpower Him. No swift-footed creature can run away from Him so as to surpass Him. He is not needy towards any possessing person so that he should feed Him. All things bow to Him and are humble before His greatness. They cannot flee away from His authority to someone else in order to escape His benefit or His harm. There is no parallel for Him who may match Him and no one like Him so as to equal Him.

هُوَ الظّاهِرُ عَلَيْهَا بِسُلْطَانِهِ وَعَظَمَتِهِ، وَهُوَ الْبَاطِنُ لَهَا بِعِلْمِهِ وَمَعْرِفَتِهِ، وَالْعَالي عَلَى كَلِّ شَيْء مِنهَا بِجَلاَلِهِ وَعِزَّتِهِ. لاَ يُعْجِزُهُ شَيْءٌ مِنْهَا طَلَبَهُ، وَلاَ يَمْتَنِعُ عَلَيْهِ فَيَغْلِبَهُ، وَلاَ يَفُوتُهُ السَّرِيعُ مِنْهَا فَيَسْبِقَهُ، وَلاَ يَحْتَاجُ إِلَى ذِي مَال فَيَرْزُقَهُ. خَضَعَتِ الاْشْيَاءُ لَهُ، وَذَلَّتْ مُسْتَكِينَةً لِعَظَمَتِهِ، لاَ تَسْتَطِيعُ الْهَرَبَ مِنْ سُلْطَانِهِ إِلَى غَيْرِهِ فَتَمْتَنِعَ مِنْ نَفْعِهِ وَضَرِّهِ، وَلاَ كُفؤَ لَهُ فَيُكَافِئَهُ، وَلاَ نَظِيرَ لَهُ فَيُسَاوِيَهُ

He will destroy the earth after its existence, till all that exists on it will become non-existent. But the extinction of the world after its creation is no more marvelous than its first formation and invention. How could it be otherwise? Even if all the animals of the earth, whether birds or beasts, stabled cattle or pasturing ones, of different origins and species, dull people and sagacious men -- all jointly try to create (even) a mosquito they are not able to bring it into being and do not understand what is the way to its creation. Their wits are bewildered and wandering. Their powers fall short and fail, and return dazzled and weary, knowing that they are defeated and admitting their inability to produce it, also realising that they are too weak (even) to destroy it!

هُوَ الْمُفْنِي لَهَا بَعْدَ وُجُودِهَا، حَتَّى يَصِيرَ مَوْجُودُهَا كَمَفْقُودِهَا. وَلَيْسَ فَنَاءُ الدُّنْيَا بَعْدَ ابْتِدَاعِهَا بِأَعْجَبَ مِنْ إنْشَائِهَا وَاخْتِرَاعِهَا، وَكَيفَ وَلَوْ اجْتَمَعَ جَمِيعُ حَيَوانِهَا مِنْ طَيْرِهَا وَبَهَائِمِهَا، ومَا كَانَ مِنْ مُرَاحِهَا وَسَائِمِهَا، وَأَصْنَافِ أَسْنَاخِهَا وَأَجْنَاسِهَا، وَمُتَبَلِّدَةِ أُمَمِهَا وَأَكْيَاسِهَا، عَلَى إِحْدَاثِ بَعُوضَة، مَا قَدَرَتْ عَلَى إِحْدَاثِهَا، وَلاَ عَرَفَتْ كَيْفَ السَّبِيلُ إِلَى إِيجَادِهَا، وَلَتَحَيَّرَتْ عُقُولُهَا فِي عِلْمِ ذلِكَ وَتاهَتْ، وَعَجِزَتْ قُوَاهَا وَتَنَاهَتْ، وَرَجَعَتْ خَاسِئَةً حَسِيرَةً، عَارِفَةً بِأَنَّهَا مَقْهُورَةٌ، مُقِرَّةً بِالْعَجْزِ عَنْ إِنْشَائِهَا، مُذْعِنَةً بِالضَّعْفِ عَنْ إفْنَائِهَا !

Surely, after the extinction of the world, Allah the Glorified will remain alone with nothing else beside Him. He will be, after its extinction, as He was before its production: without time or place or moment or period. At this moment, period and time will not exist, and years and hours will disappear. There will be nothing except Allah, the One, the All-powerful. To Him is the return of all matters. Its initial creation was not in its power; and the prevention of its extinction was (also) not in its power. If it had the power to prevent it, it would have existed for ever.

وَإِنَّهُ سُبْحَانَهُ، يَعُودُ بَعْدَ فَنَاءِ الدُّنْيَا وَحْدَهُ لاَ شَيْءَ مَعَهُ، كَمَا كَانَ قَبْلَ ابْتِدَائِهَا، كَذلِكَ يَكُونُ بَعْدَ فَنَائِهَا، بِلاَ وَقْت وَلاَ مَكَان، وَلاَ حِين وَلاَ زَمَان، عُدِمَتْ عِنْدَ ذلِكَ الاْجَالُ وَالاْوْقَاتُ، وَزَالَتِ السِّنُونَ وَالسَّاعَاتُ، فَلاَ شَيْءَ إِلاَّ الْوَاحِدُ الْقَهَّارُ الَّذِي إِلَيْهِ مَصِيرُ جَمِيعِ الاْمُورِ، بِلاَ قُدْرَة مِنْهَا كَانَ ابْتِدَاءُ خَلْقِهَا، وَبِغَيْرِ امْتِنَاع مِنْهَا كَانَ فَنَاؤُهَا، وَلَوْ قَدَرَتْ عَلَى الامْتِنَاعِ لَدَامَ بَقَاؤُهَا

When He made anything of the world, the making of it did not cause Him any difficulty, and the creation of anything which He created and formed did not fatigue Him. He did not create it to heighten His authority nor for fear of loss or harm, nor to seek its help against an overwhelming foe, nor to guard against any avenging opponent with its help, nor for the extension of His domain by its help, nor for boasting (over largeness of His possession) against a partner, nor because He felt lonely and desired to seek its company.

لَمْ يَتَكَاءَدْهُ صُنْعُ شَيْء مِنْهَا إِذْ صَنَعَهُ، وَلَمْ يَؤُدْهُ مِنْهَا خَلْقُ مَا بَرَأَهُ وَخَلَقَهُ، وَلَمْ يُكَوِّنْهَا لِتَشْدِيدِ سُلْطَان، وَلاَ لِخَوْف مِنْ زَوَال وَنُقْصَان، وَلاَ لِلاْسْتِعَانَةِ بِهَا عَلَى نِدٍّ مُكَاثِر، وَلاَ لِلاْحْتِرَازِ بِهَا مِنْ ضِدٍّ مُثَاوِر، وَلاَ لِلاْزْدِيَادِ بِهَا فِي مُلْكِهِ، وَلاَ لِمُكَاثَرَةِ شَرِيك فِي شِرْكِهِ، وَلاَ لِوَحْشَة كَانَتْ مِنْهُ، فَأَرَادَ أَنْ يَسْتَأْنِسَ إِلَيْهَا

Then after its creation He will destroy it, but not because any worry has overcome Him in its upkeep and administration, or for any pleasure that will accrue to Him, or for the cumbrousness of anything over Him. The length of its life does not weary Him so as to induce Him to its quick destruction.

But Allah, the Glorified, has maintained it with His kindness, kept it intact with His command and perfected it with His power. Then after its destruction, He will resuscitate it, but not for any need of His own towards it, nor to seek the assistance of any of its things against it, nor to change over from the condition of loneliness to that of company, nor from the condition of ignorance and blindness to that of knowledge and search, nor from paucity and need towards needlessness and plenty, nor from disgrace and lowliness towards honour and prestige.

ثُمَّ هُوَ يُفْنِيهَا بَعْدَ تَكْوِينِهَا، لاَ لِسَأَم دَخَلَ عَلَيْهِ فِي تَصْرِيفِهَا وَتَدْبِيرِهَا، وَلاَ لِرَاحَة وَاصِلَة إِلَيْهِ، وَلاَ لِثِقَلِ شَيْء مِنْهَا عَلَيْهِ. لاَ يُمِلُّهُ طُولُ بَقَائِهَا فَيَدْعُوَهُ إِلَى سُرْعَةِ إِفْنَائِهَا، لكِنَّهُ سُبْحَانَهُ دَبَّرَهَا بِلُطْفِهِ، وَأمسَكَهَا بِأَمْرِهِ، وَأَتْقَنَهَا بِقُدْرَتِهِ. ثُمَّ يُعِيدُهَا بَعْدَ الْفَنَاءِ مِنْ غَيْرِ حَاجَة مِنْهُ إِلَيْهَا، وَلاَ اسْتِعَانَة بَشَيْء مِنْهَا عَلَيْهَا، وَلاَ لاِنصِرَاف مِنْ حَال وَحْشَة إلَى حَالِ اسْتِئْنَاس، وَلاَ مِنْ حَالِ جَهْل وَعَمىً إِلَى [حَالِ ]عِلْم وَالْتمَاس، وَلاَ مِنْ فَقْر وَحَاجَة إِلَى غِنىً وَكَثْرَة، وَلاَ مِنْ ذُلٍّ وَضَعَة إِلَى عِزٍّ وَقُدْرَة

Alternative Sources for Sermon 186

(1) Al-Kulayni, al-Kafi, I,138 ;

(2) al-Saduq, al-Tawhid, 96,320 ,324 ;

(3) al-Saduq, al-'Amali,205 ;

(4) al-Mufid, al-'Irshad,131 ;

(5) al-Mufid, al-'Ikhtisas,236 ;

(6) Sibt ibn al-Jawzi, Tadhkirah,157 ;

(7) al-Tabarsi, al-'Ihtijaj, I,299 ;

(8) al-Murtada, al-'Amali, I,103 .

Notes

1. The meaning is that the sense for which the words "mundhu”, "qad" and "lawla" have been formed is opposed to the attributes of "Ever", "Eternal" and "Perfect". Therefore, their application to anything would prove that they have come into existence from non-existence and are imperfect. For example, "mundhu" is used to denote time as is "qad wujida mundu kadha" (this thing is found since so-and-so). Here a time limit has been stated, and anything for which a limit of time can be described cannot exist from ever or for ever. The word "qad" shows (indicating the present perfect tense) the immediate past. This sense also can apply to a thing which is limited in time. The word "lawla" is used to denote the negation of something in another thing, as "ma ahsanahu wa akmalahu lawla annahu kadha" (how handsome and perfect it would be if it were so-and-so). Therefore, the thing for which this word is used would be in need of others in handsomeness and perfection, and would remain deficient by itself.

Sermon 187: May my father and my mother be sacrificed for those...

Regarding the vicissitudes of time (The mischiefs that are to occur and the absence of lawful ways of livelihood)

ومن خطبة له (عليه السلام)

تختصّ بذكر الملاحم

May my father and my mother be sacrificed for those few whose names are well-known in the sky and not known on the earth. Beware, you should expect what is to befall you such as adversity in your affairs, severance of relations and the rising up of inferior people. This will happen when the blow of a sword will be easier for a believer than to secure one Dirham lawfully.

This will happen1 when the reward of the beggar is more than that of the giver. This will be when you are intoxicated, not by drinking, but with wealth and plenty, you are swearing without compulsion and are speaking lies without compulsion. This will be when troubles hurt you as the saddle hurts the hump of the camel. How long will these tribulations be and how distant the hope (for deliverance from them)?

أَلاَ بِأَبِي وَأُمِّي، هُمْ مِنْ عِدَّة أَسْمَاؤُهُمْ فِي السَّماءِ مَعْرُوفَةٌ وَفِي الاْرْضِ مَجْهُولَةٌ. أَلاَ فَتَوَقَّعُوا مَا يَكُونُ مِنْ إِدْبَارِ أُمُورِكُمْ، وَانْقِطَاعِ وُصَلِكُمْ، وَاسْتِعْمَالِ صِغَارِكُمْ: ذاكَ حَيْثُ تَكُونُ ضَرْبَةُ السَّيْفِ عَلَى الْمُؤْمِنِ أَهْوَنَ مِنَ الدِّرْهَمِ مِنْ حِلِّهِ! ذَاكَ حَيْثُ يَكُونُ المُعْطَى أَعْظَمَ أَجْراً مِنَ الْمُعْطِي! ذَاكَ حَيْثُ تَسْكَرُونَ مِنْ غَيْرِ شَرَاب، بَلْ مِنَ النِّعْمَةِ والنَّعِيمِ، وَتَحْلِفُونَ مِنْ غَيْرِ اضْطِرَار، وَتَكْذِبُونَ مِنْ غيْرِ إِحْرَاج. ذَاكَ إِذَا عَضَّكُمُ الْبَلاَءُ كَمَا يَعَضُّ الْقَتَبُ غَارِبَ الْبَعيرِ. مَا أَطْوَلَ هذَا الْعَنَاءَ، وَأَبْعَدَ هذا الرَّجَاءَ !

O people, throw away the reins of the horses who carry on their backs the weight of your hands (i.e. sins), do not cut away from your chief (Imam) otherwise you will blame yourself for your own doings. Do not jump in the fire which is in flames in front of you; keep away from its courses and leave the middle way for it. Because, by my life, the believer will die in its flames, and others will remain safe in it.

أَيُّهَا النَّاسُ، أَلْقُوا هذِهِ الاْزِمَّةَ الَّتِي تَحْمِلُ ظُهُورُهَا الاَثْقَالَ مِنْ أيْدِيكُمْ، وَلاَ تَصَدَّعُوا عَلَى سُلْطَانِكُمْ فَتَذُمُّوا غِبَّ فِعَالِكُمْ، وَلاَ تَقْتَحِمُوا مَا اسْتَقْبَلْتُمْ مِنْ فَوْرِ نَارِ الْفِتْنَةِ، وأَمِيطُوا عَنْ سَنَنِهَا، وَخَلُّو قَصْدَ السَّبِيلِ لَهَا، فَقدْ لَعَمْرِي يَهْلِكُ فِي لَهَبِهَا الْمُؤْمِنُ، وَيَسْلَمُ فِيهَا غَيْرُ الْمُسْلِمِ

I am among you like a lamp in the darkness. Whoever enters by it will be lit from it. So listen, O men, preserve it and remain attentive with the ears of your hearts so that you may understand.

إِنَّمَا مَثَلي بَيْنَكُمْ مَثَلُ السِّرَاجِ فِي الظُّلْمَةِ، يَسْتَضِيءُ بِهِ مَنْ وَلَجَهَا. فَاسْمَعَوا أَيُّهَا النَّاسُ وَعُوا، وَأَحْضِروا آذَانَ قُلُوبِكُمْ تَفْهَمُوا

Alternative Sources for Sermon 187

(1) Al-Mada'ini, Siffin, see `Abd al-Zahra', II,478 ;

(2) al-Zamakhshari, Rabi`, bab al-mal wa al-kasb.

Notes

1. In that period the reward of the beggar who takes will be higher than that of the giver because the ways of earning livelihood of the rich will be unlawful, and whatever he will donate of it, its purpose will be showing himself, hypocrisy and seeking fame, for which he will not be entitled to any reward, while the poor who take it by force of their poverty and helplessness, and to spend it in the right manner, will deserve more reward and recompense.

The commentator, Ibn Abi'l-Hadid has written another meaning of it also, namely if the beggar does not take the wealth from the rich and it remains with him he will spend it on unlawful matters and enjoyments, and since his taking it from him prevents him from using it in unlawful manner; therefore, for this prevention of evil, the beggar will deserve more reward and recompense. (Sharh Nahjul Balaghah, vol. 13, p. 97)

Sermon 188: I advise you, O people, to fear Allah and to praise Him...

Allah's favours – counseling the people

ومن خطبة له (عليه السلام)

في الوصية بأمور

التقوى

I advise you, O people, to fear Allah and to praise Him profusely for His favours to you and His reward for you and His obligations on you. See how He chose you for favours and dealt with you with mercy. You sinned openly; He kept you covered. You behaved in a way to incur His punishment, but He gave you more time.

أُوصِيكُمْ، أَيُّهَا النَّاسُ، بِتَقْوَى اللهِ، وَكَثْرَةِ حَمْدِهِ عَلَى آلاَئِهِ إِلَيْكُمْ، وَنَعْمَائِهِ عَلَيْكُمْ، وَبَلاَئِهِ لَدَيْكُمْ. فَكَمْ خَصَّكُمْ بِنِعْمَة، وَتَدَارَكَكُمْ بِرَحْمَة! أَعْوَرْتُمْ لَهُ فَسَتَرَكُمْ، وَتَعَرَّضْتُمْ لاِخْذِهِ فَأَمْهَلَكُمْ !

Condition of persons facing death

الموت

I also advise you to remember death and to lessen your heedlessness towards it. Why should you be heedless of Him Who is not heedless of you? Why expect from him (i.e., the angel of death) who will not give you time? The dead whom you have been watching suffice as preachers. They were carried to their graves, not riding themselves, and were placed in them but not of their own accord.

It seems as if they never lived in this world and as if the next world had always been their abode. They have made lonely the place where they were living, and are now living where they used to feel lonely. They remained busy about what they had to leave, and did not care for where they were to go. Now they cannot remove themselves from evil, nor add to their virtues They were attached to the world and it deceived them. They trusted it and it overturned them.

وَأُوصِيكُمْ بِذِكْرِ الْمَوْتِ، وَإِقْلاَلِ الْغَفْلَةِ عَنْهُ، وَكَيْفَ غَفْلَتُكُمْ عَمَّا لَيْسَ يُغْفِلُكُمْ، وَطَمَعُكُمْ فِيمَنْ لَيْسَ يُمْهِلُكُمْ؟! فَكَفَى وَاعِظاً بِمَوْتَى عَايَنْتُمُوهُمْ، حُمِلُوا إلَى قُبُورِهِمْ غَيْرَ رَاكِبِينَ، وَأُنْزِلُوا فِيهَا غَيْرَ نَازِلِينَ، كَأَنَّهُمْ لَمْ يَكُونُوا لِلدُّنْيَا عُمَّاراً، وَكَأَنَّ الاخِرَةَ لَمْ تَزَلْ لَهُمْ دَاراً، أَوْحَشوُا مَا كَانُوا يُوطِنُونَ، وَأَوْطَنُوا مَا كَانُوا يُوحِشُونَ، وَاشْتَغَلُوا بِمَا فَارَقُوا، وَأَضَاعُوا مَا إِلَيْهِ انْتَقَلُوا، لاَ عَنْ قَبِيح يَسْتَطِيعُونَ انْتِقَالاً، وَلاَ فِي حَسَن يَسْتَطِيعُونَ ازْدِيَاداً، أَنِسُوا بِالدُّنْيَا فَغرَّتْهُمْ، وَوَثِقُوا بِهَا فَصَرَعَتْهُمْ

Transience of this world

May Allah have pity on you. You should therefore hasten towards (the preparation of) houses which you have been commanded to populate, and towards which you have been called and invited. Seek the completion of Allah’s favours on you by exercising endurance in His obedience and abstention from His disobedience, because tomorrow is close to today. How fast are the hours of the day, how fast are the days in the month, how fast are the months in the years and how fast the years in a life.

فَسَابِقُوا ـ رَحِمَكُمُ اللهُ ـ إِلَى مَنَازِلِكُمْ الَّتِي أُمِرْتُمْ أَنْ تَعْمُرُوهَا، وَالَّتِي رُغِّبْتُمْ فِيهَا، وَدُعِيتُمْ إِلَيْهَا. وَاسْتَتِمُّوا نِعَمَ اللهِ عَلَيْكُمْ بِالصَّبْرِ عَلَى طَاعَتِهِ، وَالْـمُجَانَبَةِ لِمَعْصِيَتِهِ، فَإِنَّ غَداً مِنَ الْيَوْمِ قَرِيبٌ. مَا أَسْرَعَ السَّاعَاتِ فِي الْيَوْمِ، وَأَسْرَعَ الاْيَّامَ فِي الشَّهْرِ، وَأَسْرَعَ الشُّهُورَ فِي السَّنَةِ، وَأَسْرَعَ السِّنِينَ فِي الْعُمُرِ !

Alternative Sources for Sermon 188

(1) Abu Mansur al-Tha`alibi, al-'I`jaz wa al-'Ijaz, 31.

Sermon 189: One belief is that which is firm and steadfast in hearts...

Steadfast and transient belief and the obligation of migration (hijrah)

ومن خطبته (عليه السلام)

في الايمان ووجوب الهجرة

One belief is that which is firm and steadfast in hearts, and one is that which remains temporarily in the heart and the breast up to a certain time. If you were to acquit (yourself) before any person, you should wait till death approaches him, for that is the time limit for being acquitted.

فَمِنَ الاْيمَانِ مَا يَكُونُ ثَابِتاً مُسْتَقِرّاً فِي الْقُلُوبِ، وَمِنْهُ مَا يَكُونُ عَوَارِىَ بَيْنَ الْقُلُوبِ وَالصُّدورِ، إِلَى أَجَل مَعْلُوم، فَإِذَا كَانَتْ لَكُمْ بَرَاءَةٌ مِنْ أَحَد فَقِفُوهُ حَتّى يَحْضُرَهُ الْمَوْتُ، فَعِنْدَ ذَلِكَ يَقَعُ حدُّ الْبَرَاءَةِ

The obligation of migration

وجوب الهجرة

And migration stands as its original position. Allah has no need towards him who secretly accepts belief or him who openly does so. Migration will not apply to any one unless he recognises the proof (of Allah) on the earth. Whoever recognises him and acknowledges him would be a muhajir (migrant). Istid`af (i.e.the state of being deemed weak and therefore free from the obligation of migration) does not apply to him to whom the proof (of Allah) reaches and who hears it and his heart preserves it.1

وَالْهِجْرَةُ قَائِمَةٌ عَلَى حَدِّهَا الاْوَّلِ، مَا كَانَ لله تعالى فِي أَهْلِ الاْرْضِ حَاجَةٌ مِنْ مُسْتَسِرِّ الاْمَّةِ وَمُعْلِنِهَا، لاَ يَقَعُ اسْمُ الْهِجْرَةِ عَلَى أَحَد إلاَّ بِمَعْرِفَةِ الْحُجَّةِ في الاْرْضِ، فَمَنْ عَرَفَهَا وَأَقَرَّ بِهَا فَهُوَ مُهَاجِرٌ، وَلاَ يَقَعُ اسْمُ الاسْتِضْعَافِ عَلَى مَنْ بَلَغَتْهُ الْحُجَّةُ فَسَمِعَتْهَا أُذُنُهُ وَوَعَاهَا قَلْبُهُ

Arduousness of belief

صعوبة الايمان

Certainly, our case is difficult and complicated. No one can bear it except a believer whose heart Allah has tried with belief. Our traditions will not be preserved except by trustworthy hearts and (men of) solid understanding.

إِنَّ أَمْرَنا صَعْبٌ مُسْتَصْعَبٌ، لاَ يَحْتَمِلُهُ إِلاَّ عَبْدٌ مُؤْمِنٌ امْتَحَنَ اللهُ قَلْبَهُ لِلاِيمَانِ، وَلاَ يَعِي حَدِيثَنَا إِلاَّ صُدُورٌ أَمِينَةٌ، وَأَحْلاَمٌ رَزِينَةٌ

The knowledge of the successor (wasi), his challenge "Ask me before you miss me" and prophecy about the Umayyads

علم الوصي

O people! Ask me before you lose me, because certainly I am acquainted with the passages of the sky more than the passages of the earth,2 and before that mischief springs upon its feet which would trample even the nosestring and destroy the wits of the people.

أَيُّهَا النَّاسُ، سَلُوني قَبْلَ أَنْ تَفْقِدُوني، فَلاَنَا بِطُرُقِ السَّماءِ أَعْلَمُ مِنِّي بِطُرُقِ الاْرْضِ، قَبْلَ أَنْ تَشْغَرَ بِرِجْلِهَا فِتْنَةٌ تَطَأُ فِي خِطَامِهَا وَتَذْهَبُ بِأَحْلاَمِ قَوْمِهَا

Alternative Sources for Sermon 189

(1) Al-Tha`alibi, al-'I`jaz, 32;

(2) al-Saffar, Basa'ir, 31; on p.202 from(3)

(3) Mas`adah ibn Sadaqah, Khutab Amir al-Mu'minin (A);

(4) al-Saduq, `Uyun, I,164 ;

(5) al-Saduq, al-Khisal, II,164 ;

(6) al-'Amidi, Ghurar, 80, narrated by(7)

(7) al-Hakim, al-Mustadrak, II,466 ;

(8) Ibn `Abd al-Birr, Jami`, I,114 ;

(9) Ibn Hajar, al-'Isabah, II,509 ;

(10) al-Tabari, al-Riyad, 198;

(11) al-Suyuti, Ta'rikh al-khulafa', 124;

(12) Dahlan, al-Futuhat, II, 337;

(13) al-Qunduzi, Yanabi` al-mawaddah, 224.

Notes

1. This is the interpretation of the word "muhajir" and "mustad`af" as mentioned in the Holy Qur'an:

Verily those whom the angels take away (at death) while they are unjust to their (own) selves (in sin), they (the angels) shall ask (the sinning souls): "In what state were ye?" They shall reply, "Weakened (mustad`af - and oppressed) were we in the land;" They (angels) will say "Was not the land of Allah vast (enough) for you to immigrate therein?" So these (are those) whose refuge shall be Hell; and what a bad resort it is. Except the (really) weakened ones from among the men and the women and the children, who have not in their power the means (to escape from the unbelievers) and nor do they find the (right) way. So these, may be, Allah will pardon them; and Allah is the Clement, the Oft-forgiving. (4:97-99)

The meaning of Amir al-mu'minin here is that hijrah (migration) was not only obligatory during the lifetime of the Holy Prophet, but it is a permanent obligation. This migration is even now obligatory for attaining the proof of Allah and the true religion. Therefore, if one has attained the proof of Allah and believed in it, even if he is in midst of the unbelievers of his locality, he is not duty bound to migrate.

The "mustad`af" (weakened) is one who is living among the unbelievers and is far from being informed of the proofs of Allah, and at the same time he is unable to migrate in order to attain the proofs of Allah.

2. Some people have explained this saying of Amir al-mu'minin to mean that by the passages of the earth he means matters of the world and by passages of the sky matters of religious law and that Amir al-mu'minin intends to say that he knows the matters of religious law and commandments more than the worldly matters. Thus, Ibn Maytham al-Bahrani writes (in Sharh Nahjul Balaghah, vol. 4, pp. 200-201):

It is related from al-`Allamah al-Wabari, that he said that Amir al-mu'minin's intention is to say that the scope of his religious knowledge is larger than his knowledge about matters of the world.

But taking the context into account, this explanation cannot be held to be correct because this sentence (which is the subject of explanation) has been used as the cause of the sentence "Ask me before you miss me", and after it, is the prophesy about revolt. In between these two the occurrence of the sentence that "I know religious matters more than worldly matters", makes the whole utterance quite uncounted, because Amir al-mu'minin's challenge to ask whatever one likes is not confined to matters of religious law only so this sentence could be held as its cause. Then, after that, the prophesy of the rising up of the revolt has nothing to do with matters of religious law, so that it could be put forth as a proof of more knowledge of religious matters. To ignore the clear import of the words and to interpret them in a way which does not suit the occasion, does not exhibit a correct spirit, when from the context also the same meaning accrues which the words openly convey. Thus, it is to give a warning about the Umayyad's mischief that Amir al-mu'minin uttered the words: "'Ask me whatever you like'; because I know the paths and courses of divine destiny more than the passages of the earth. So, even if you ask me about matters which are recorded in the 'preserved tablet' and concern divine destiny I can tell you, and a serious mischief is to rise against me in those matters in which you should have doubt, because my eyes are more acquainted with those ethereal lines which concern the occurrence of events and mischiefs than, with what I know about live appearing on the earth. The occurrence of this mischief is as certain as an object seen with eyes. You should therefore ask me its details and the way to keep safe from it, so that you may be able to manage your defence when the times comes." This meaning is supported by the successive sayings of Amir al-mu'minin which he uttered in connection with the unknown, and to which the future testified. Thus, Ibn Abi'l Hadid comments on this claim of Amir al-mu'minin as follows:

Amir al-mu'minin's claim is also supported by his sayings about future events which he uttered not once or a hundred times but continuously and successively, from which there remains no doubt that whatever he spoke was on the basis of knowledge and certainly and not in the way of chance. (Sharh Nahjul Balaghah, vol. 13, p. 106)

In connection with this saying of Amir al-mu'minin it has already been shown and explained (in Sermon 92, Foot-note No. 2) that no one else dared advance such a claim, and those who made such a claim had to face only disgrace and humility. About the prophecies made by Amir al-mu'minin see Ibn Abi'l-Hadid, Sharh Nahjul Balaghah, vol. 7, pp. 47-51; al-Qadi Nuru'l-Lah al-Mar`ashi, Ihqaq al-haqq (New ed.), vol. 8, pp. 87-182.