Alhassanain(p) Network for Heritage and Islamic Thought

THE THIRD INFALLIBLE: FIRST IMAM HAZRAT ALI AND HIS FORTY DISCOURSES

THIRD INFALLIBLE: IMAM ALI (A.S)

Name AIi(A.S)

Renouned Title 'AMEER AL MOMINEEN.' Sub Title' ABUL HASSAN'

FATHER &. MOTHER ABU TALIB(A.S), FATIMA BINT E ASAD(A.S) Time &. Place of birth, 13th of Rajab ten years before the raising of Prophet. Born inside kabah.

Duration of Caliphate 30 years' Time & Place of martyrdom

Morning of 19th Ramadan-40th hijrah was injured by abdul rehman ibne muijim and passed away on the 21 ST of ramadam at the age of 63 years. Tomb in MAJAF ASHRAF (IRAQ)

Duration of age for stages.

I. Childhood, duration nearly ten years.

2. Duration in the service of prophetfP.S.t/II.) nearly 23 years.

3. Duration of avoiding the Govt machinary approx 25 years.

4. Duration of Apparent caliphate 4 years nine months.

I.note: He was forced & obliged to avoid the interference in the calipnatic machine. Although he was nominated openly by Allah & the Prophet(PBUH) on various occasions including the .feast of ZUL As_a. * upon the day ofGhadeer khumln 'he presence of nearly one hundred thousand pllgrl- * cmopanions ofl"rophet. SUt unfortunately after the sad demise oftbe I"rophet ~usllms turned down the ordain of ALLAn * I"rophet hy rejecting his caliphate. creating a split * Ideologkal difference with the true school of Islamk Ideology presemed by the holy Prophe (PBUH).

اربعون حديثاًعن اميرالمؤمنين علي عليه السلام

1- مَن عَرَفَ نَفسَهُ فَقَد عَرَفَ رَبَّهُ. (غررالحکم، الفصل 77 الحديث301)

2- فَإنَّ الله تَعالی بَعَثَ مُحَمَّداً صَلَّی اللهُ عَلَيهِ وَاَلِهِ وَسَلَّمَ بِالحَقِّ لِيُخرِجَ عِبادَهُ مِن عِبادَةِ عِبادِهِ إِلی عِبادَتِهِ، وَمِن عُهُودِ عِبادِهِ إِلی عُهُودِهِ، وَ مَن طاعَةِ عِبادِهِ إِلی طاعَتِهِ،وَمِن وِلايَةِ عِبادِهِ إِلی وِلايَتِهِ. (فروغ الکافی،ج8 ص386)

3- ماجالَسَ هذَا القُرانَ اَحَدٌ إِلاّ قامَ عَنهُ بِزِيادةٍ اَو نُقصانٍ زيادَةٍ في هُدیً، وَنُقصانٍ مُن عمیً، وَاعلَمُوا أَنَّهُ لَيسَ عَلی أَحَدٍ بَعدَ القُرانِ مِن فاقَةٍ، وَلِأَ لأحَدٍ قَبلَ القُرانِ مِن غِنیَّ. (الحياة ج2 ص101)

FORTY DISCOURSES OF  AMEER AL-MOMINEEN (A.S)

1. The one who recognised himself (self cognition) has recognised his Allah. (GHARAR AL HIKAM. CHALTER 77, HADIETH 301)

2. Indeed, Allah raised MOHAMMADfP.B.II.II.J upon the righteousness so that he may move His servants out of the (state of) adoration of servants towards His own adoration, &. from the commitment of His slaves towards His own commitment &. from the obedience of His slaves towards His own

obedience &. from the guardian ship of his servants to His own guardian ship. (FARROO AL KAFI, VOL 8, P 386)

3. There is nobody who sits with (acquires the company) of Quran except that when he stands up from it (move away) with addition or loss. Addition to his guidance &. loss of his blindness. (abberation)

And know it there is no Poverty &. adversity for anyone after having' Quran (with him) &. nobody has any wealth &. needlessness before having the Holy Quran (with him). (ALHAYATVOL2, P 101)

4- اَلرّاضی بِفِعلِ قَومٍ کَالدّاخِلِ  فِيهِ  مَعَهُم ،وَعَلی کُلّ داخل فِي باطِلٍ اِثمانِ اثمُ العَمَلِ بِهِ وَاِثمُ الرَّضا بِهِ. (نهج البلاغه لصبحی الصالح،قصارالحکم154، ص499)

5- سُئِلَ عَلَيهِ السَّلامُ عَنِ الايمانِ، فَقالَ:الإيمانُ عَلی أَربَعِ دَعائِمَ:عَلَی الصَّبرِ وَاليَقِينِ وَالعَدلِ الجِهادَ. وَالصَّبرُ مِنها عَلی أَربَعِ شُعَبٍ عَلی الشَّوقِ وَالشَّفَقِ وَالزُّهدِ وَالتَّرَقُّبِ:فَمَنِ اشتاقَ إِلَی الجَنَّةِ سَلا عَنِ الشَّهَواتِ وَ مَن أَشفَقَ مِنَ النّارِ اجتَنَبَ المُحَرَّماتِ، وَمَن زَهِدَ فِي الدُّنيا استَهانَ بِالمُصِيباتِ، وَمَنِ ارتَقَبَ المَوتَ سارَعَ اِلی الخَيراتِ...

وَالجِهادُ مِنها عَلی َأَربَعِ شُعَبٍ: عَلَی الأَمرِ بِالمَعرُوفِ، وَالنَّهیِ عَنِ المُنکَرِ، وَالصِّدقِ فِي المَواطِنِ وَشَنآنِ الفاسِقينَ، فَمَن أَمَرَ بِالمَعرُوفِ شَدَّ ظُهُورَ المُؤمِنينَ، وَمَن نَهی عَنِ المُنکَرِأَرغَمَ أُتُوفَ الکافِرينَ،وَمَن صَدَقَ فِي المَواطِنِ قَضی ما عَليهِ،وَمَن شَنِی الفاسِقينَ وَغَضِبَ لِلّهِ غَضِبَ اللهُ لَهُ وَأَرضاهُ يَومَ القِيامَةِ. (نهج البلاغه لصبحيالصالح،قصار الحکم31 ،ص473)

6- فانَّ الجِهادَ بابٌ مِن اَبوابِ الجَنَّةِ فَتحَهُ اللهُ لِخاصَّةِ اَولِيائِهِ وَهُوَ لِبَاسُ التَّقوی وَدرعُ اللهِ الحَصينَةُ وجُنَّتُهُ الوَثيقَةُ فَمَن تَرَکَهُ رَغبَةًعَنهُ ألبَسَهُ اللهُ ثَوبَ الذُّلِ. (نهج البلاغة لصبحي الصالح، الخطبة27، ص69)

4. The one who is pleased & satisfied with the deed of a nation (group) is like the one who has shared that with it. And for all those entering into a falsehood there are two sins; the sin of practice & the sin of being pleasec;l with it. (NEHJUL BALAGHA LE SABEEH AL SALEH. QISAR UL HIKAM. 154 P 499)

5. Ali(A.S) was questioned about faith. So he replied ., Faith rests upon four pillars.

1. Patience 2. certitude 3. Justice 4. Jehad (holywar). And patience out of those, has four branches. Keen ness & eagerness (2) fear (3) Piety (4) wait.

The one who is keen & eager for Heaven steps aside the passionate temptations & the one who has the fear of hell fire abstains & refrains from the fobidden deeds & the one who has asceticism in the world takes the calamities & anguishes (of life) easy & the person who is looking forward to & waiting for death makes haste & hurry towards the good deeds.

And Jehad (holy war) is based upon four branches. 1. The ordering of good deeds.

2. Stopping from the bad deeds.

3. & truthfulness on the battle front of struggle & combat. 4. & the enemity with trangressors.

So, the one who orders the good deeds strengthens the backs of faithfulls. And the one who stops people from bad deeds has rubbed the noses of the infidels upon dust (belittled & weakened them). And the one who truth fully stands up in the battle field has discharged an obligatory practice. And the one who gets enraged & furious with the transgressors & gets angry for Allah, Allah too becomes enraged & angry for his sake & will please him on the resurrection day. (NEHJUL BALAGHA LE SABEEH AL SALEH

QISAR UL HIKAM 31. P 473)

6. So indeed, Jehad (holywar) is a door out of the doors

of Heaven. Allah has opened it upon His special friends (saints). And that (Jehad) is the dress of piety & the firm & securing armoured Jacket of Allah & His dependable shield & the one who abondons it because of being uninclined to it, Allah makes him put on the dress of humility. (NEHJUL BALAGHA LE SABEEH AL SALEH, sennan, 27, P 69)

7- اِنَّما بَدءُ وُقُوع الفِتَنِ اَهواءُ تُّتَبَعُ وَاَحکامٌ تُبتَدَعُ يُخالَفُ فِيها کِتابُ اللهِ وَيَتَوَلّی عَلَيها رِجالٌ رِجالاً عَلی غَيرِ دينِ اللهِ فَلَو اَنَّ الباطِلِ خَلَصَ مِن مِزاجِ الحَقَّ لَم يَخفَ عَلی مُرتادِيَن، وَلَو اَنَّ الحَقَّ خَلَصَ مِن لَبسِ الباطِلِ انقَطَعَت عَنهُ السُنُ المُعانِدينَ، وَلکِن يُؤخَذُ مِن هَذا ضِغثٌ وَمِن هَذا  ضِغثُ فَيُمزَجانِ فُهُنالِکَ يَستَوليَ الشَّيطانُ عَلی اَوليائِهِ وَيَنجُو الَّذِينَ سَبَقَت لَهُم مِنَ اللهِ الحُسنی. (نهج البلاغة لصبحي الصالح، الخطبة50، ص88)

8- اِنَّ دينَ اللهِ لا يُعرَفُ بِالرَّجالِ بَل بِآيَةِ الحَقَّ فَاعرِفِ الحَقَّ تَعرِف اَهلَهُ. (البحار/ج68/ص120)

9- لَا تَکونَنَّ عَبدَ غَيرِکَ فَقَد جَعَلَکَ اللهُ سُبحانَهُ حُرّاً. (غررالحکم،الفصل 85،ا لحديث219)

10- اِنَّ الأَمرَ بِالمَعرُوفِ وَالنَّهیَ عَنِ المُنکَرِ لا يُقَرَّبانِ مِن اَجَلٍ، وَلا يُناقَصانِ مِن رِزقٍ ولکِن يُضاعِفَانِ الثَّوابَ وَيُعَظِّمانِ الأَجرَ،وَاَفضَلُ مِنهُما کَلِمَةُ عَدلٍ عِندَ اِمامً جائِرٍ. (غررالحکم،الفصل 8، الحديث272)

11- مَن لَم يُصلِحهُ حُسنُ المُدارةِ يُصلِحهُ حُسنُ المُکافاةِ. (غررالحکم، الفصل77، الحديث547)

7.lndeed, the errupting of sedition &. iniquity is due to the following of lustful desires &. the artificial laws &. rules, those orders &. laws which are against the book of Allah. And a group of men stands up to defend those as against the religion &. constitution of Allah.

If falsehood had completely seggregated from the righteousness, it would not have remained concealed &. hiden from those who are in the search of truth.

And if the righteousness had been purified from the falsehood the tongues of the enemies &. rivals would have shortened from it. But they fetch a piece of right &. a piece &. part of falsehood &. mix !!hem up. This is where satan overwhelms his friends. And only those who are the object of the beneficience of Allah get salvation. (NEHJUL BALAGHA LE SABEEH AL SALEH SERMON 50, P 88)

8. Indeed the religion of Allah is not identified through persons, instead, it is recognised by the sign of Rights. Therefore, do identify the light so as to identify people of the right. (A'LBIHAR. VOL 68. P 120)

9. Do not be the slave of an other person, since, Allah has made you a free person. (GHARAR AL HIKAM CHAPTER 85, HADIETH 219)

10. Verily, ordering the good deed &. stoping from the evil doings do neither draw the death closer nor diminishes &. decreases the sustenance.

Instead these increase the reward &. turn it into a great one. And the superior of the two is uttering the word of justice before the tyrant &. oppressive ruler. (GHARAR AL HIKAM CHPTER 8, HADIETH 272)

11. The one who is not rectified &. corrected by soft &. nice conduct is corrected by a good punishment. (GHARAR AL HIKAM CHAPTER 77, HADIETH 547)

12-قَطَعَ ظَهرِي رَجُلانِ مِنَ الدُّنيا رَجُلٌ عَليمُ الِلّسانِ فاسِقٌ،وَرَجُلٌ جاهِلُ القَلبِ ناسِکُ. هذا يَصُدُّ بِلِسانِهِ عَن فِسقِهِ،وَهذا بِنُسکِهِ عَن جَهلِهِ.فَاتَّقُوا الفاسِقَ مِنَ العُلَماءِ،وَالجاهِلَ مِنَ المُتَعَبِدِينَ .اؤُلئِکَ فِتنَةُ کُلِّ مَفتُونٍ، فَإِنّی سَمِعتُ رَسُولَ اللهِ (ص)يَقُولُ :يا عَلي هَلاکُ أُمَّتِي علی يَدَي کُلَّ مُنافِقٍ عَلِيم اللِّسانِ. (روضة الواعظين ص6)(الحياة ج2 ص337)

13- وَلا يَکُونَنَّ المُحسِنُ وَالمُسيیُ عِندَکَ بِمَنزِلةٍ سَواءٍ،فَإِنَّ في ذلِکَ تَزهيداً لأَِهلِ الإِحسانِ في الإِحسانِ،وَتَدريباً لِإَهلِ الإِساءَةِ عَلَی الإِساءَةِ (نهج البلاغة لصبحي الصالح، الکتاب53،ص430)

14-لا يَترُکُ النّاسُ شَيئاً مِن أَمرِ دِينِهِم لِاستِصلاحِ دُنياهُم إِلاّفَتَحَ اللهُ عَليهِم ما هُوَأَضَرُّمِنهُ. (نهج البلاغة لصبحي الصالح،قصار الحکم106،ص487)

15- وَاِنَّما الدُّنيا مُنتَهی بَصَرِ الأَعمی،لايُبصِرُ مِمّا وَرَاءَها شَيئاً، وَالبَصيرُ يَنفُذُها بَصَرُهُ،وَيَعلَمُ اَنَّ الدّارَ وَرَاءَها فَالبَصيرُمِنها شاخِصٌ وَالأَعمی اِلَيها شاخصٌ، وَالبَصيرُ مِنها مُتَزوَّدُ، وَالأَعمی لَها مُتَزوَّدَ. (نهج البلاغة لصبحي الصالح،الخطبة133، ص191)

12. Two person broke my back in the world. 1.A glib tongued transgressor.

2. A bleak hearted ignorant adorer.

And the first one stops &. constrains others from reaching for his transgression. While the other one blocks the way to the finishing of his ignorance, by his adoration. Thus be afraid of transgressor scholar &. The

ignorant adrorer because these (two) are the test (ordeal) for all those who get enchanted.

I heard the Prophet of Allah saying, 'The destruction &. annihilation of (people of) my ummah is at the hands of all the glib tongued hypocrites (Allem ullisan means a person who knows how to exactly use his tongue to his benefit). (Raoza tul waizeen, P 6 Alhayat VOL 2, P 337)

13. Absolutely must never the good doer &. the evil doer be equal in your eyes, since, this thing becomes the reason of the uninclination of those performing good deeds in their performance of good deeds &. the encouragement &. incentive of the evil doer upon doing bad deeds. (NEHJUL BALAGHA LE SABEEH AL SAHLEH, chapter 35, P 430)

14. People do not abandon anything from the affair of

their religion for the rectification (progress) of their world (life) except that Allah opens the (vistas of) more harmful thing for them (than that). (NEHJUL BALAGHA LE SABEEH AL SALEH QISAR AL HIKAM 106, P 487)

15. Indeed world (matter) is the extreme end of the

vision of a blind (hearted person). He does not see any thing beyond that. But the one having vision looks at it with deep &. profound (Penetrating) eye sight &. knows that the (permenant) home is beyond that. So the visionist is prepared to march off from it. But the blind hearted has pinned up &. fixed his gaze upon it. The visionist picks up his provison of journey from it But the blind one makes provision for it. (NEHJUL BALAGHA LE SABEEH AL SALEH, SERMON 133, P 191)

16- وَاجعَل نَفسَکَ ميزاناً فيما بَينَکَ وَبَيَن غَيرِکَ،فَأَحبِب لِغَيرِکَ ما تُحِبُّ لِنَفسِکَ وَاکرَه لَهُ مَاتَکرَهُ لِنَفسِکَ،وَلا تَظلِم کَما لا تُحِبُّ أَن تُظلَمَ وَأحسِن کَما تُحِبُّ أَن يُحسَنَ إِلَيکَ وَالستَقبِح مِن نَفسِکَ ما تَستَقبِحُ مِن غَيرِکَ، وَاَرضَ مِنَّ الناسِ لَکَ ماتَرضی بِهِ لَهُم مِنکَ، وَلا تَقُل بِمالا تَعلَمُ،بَل لا تَقُل کُلَّ مَا تَعلَمُ،وَلا تَقُل ما لا تُحِبُّ أَن يُقالَ لَکَ. (تحف العقول ص74)

17- اَصدِقاؤُکَ ثَلاثَةٌ وَاعداؤُکَ ثَلاثَةٌ:فَأَصدِقاؤُکَ:صَديقُکَ وَصَديقُ صَديقِکَ وَعَدُوُّ عَدُوَّکَ. وَاَعداؤُکَ:عَدُوُّکَ وَعَدُوُّ صَديقِکَ،وَصَديقُ عَدُوَّک. (نهج البلاغة لصبحي الصالح،قصاذالحکم295، ص527)

18- مَن کَثُرَ کَلامُهُ کَثُرَ خَطأُهُ وَمَن کَثُرَ خَطأُهُ قَلَّ حَياؤُهُ، وَمَن قَلَّ حَياؤُهُ قَلَّ وَرَعَهُ، وَمَن قَلَّ وَرَعَهُ ماتَ قَلبُهُ،وَمَن ماتَ قَلبُهُ دَخَلَ النّارَ. (تحف العقول ص89)

19-لا تَنظُر اِلی مَن قالَ وَانظُراِلی ما قالَ. (غرالحکم،الفصل 85،الحديث40)

20- جُمِعَ الخَيرُکُلَّهُ فی ثَلاثِ خِصالٍ: اَلنَّظَرُوالسُّکُوتُ وَالکَلامُ:فَکُلَّ نَظرٍ لَيسَ فيهِ اعتِبارٌ فَهُوَ سَهوٌ،وَکُلُّ سُکُوتٍ لَيسَ فيهِ فِکرَةٌ فَهُوَ غَفلَةٌ: وُکُلَّ کَلامٍ لَيسَ فيهِ ذِکرٌ فَهُوَ لَغوٌ.فَطُوبی

لِمَن کانَ نَظَرُهُ عِبرَةً وَسُکُوتُهُ فِکرَةً وَکَلامُهُ ذِکراً وَبَکی عَلی خَطِيئَتِهِ وَأَمِنَ النّاسُ مِن شَرِّهِ. (تحف العقول ص215)

16. Make your own self the standard in social conduct between yourself &. the other person. Thus do like the same for other person which you love for your own self. And dislike for others what you dislike &. hate for yourself. Do not commit excess upon anyone just as you like it that no one must commit agression against your own self. And do favour others just as you like others doing favour to you. And what you regard bad for others do regard that bad for yourself as well.

It what you like to do with the people is done to you then do love it. (for yourself).

And do not say what you do not know, instead even do not say all that you know.

And do not utter a word which you dislike other's saying it to you. (TUHfUL AQOOL, P 74)

17. Your friends are three, &. your enemies are three. So your friends are: your (own) friend, &. the friend of your friend &. the enemy of your enemy. And your enemies are: your (own) enemy &. the enemy of your friend &. friend of your enemy. (NEHJUL BALAGHA LE SABEEH AL SALEH QISAR  AL HIKAM, 295,P 527)

18. The one whose conversation &. speach becomes large in quantity his faults become plenty in number. And the one whose faults become great in number his modesty, &. shame decreases. And that one whose modesty lessens his piety decreases. And the person whose peity decreases his heart dies. And the one whose heart dies he enters the hell fire. (TUHfUL AQOOL, P 89)

19. Do not look at who speaks &. look at what he speaks. GHARAR AL HIKAM, chapter 85, Hadieth 40)

20. All the beneficiences have been gathered in three qualities: sighting 2. silence 3. speach. All the sighting &. veiwing which do not take place for learning lesson are forgetfulness &. all the silences which are deviod of meditaion are forgetfulness. And all the speaches &. talks which lack the remembrance of Allah are null &. void. So heaven Uoy) be for the one whose sighting &. veiwing is for taking lesson &. silence is meditation &. conversation is the remembrance of Allah. And he weeps upon his sins (repentingly) &. people are safe &. secure from his harm. (TUHfUL AQOOL, P 215)

21-اِنَّ لِلوَلَدِ عَلَی الوالِدِ حَقَّاً،وَاِنَّ لِلوالِدِ عَلَی الوَلَدِ حَقّاً، فَحَقُّ الوالِدِ عَلَی ألوَلَدِ اَن يُطِيعَهُ في کُلِّ شَيءٍ، اِلّا في مَعصِيَةِ اللهِ سُبحانَهُ، وَحَقُّ الوَلَدِ عَلَی الوالِدِ اَن يُحسِنَ اِسمَهُ، وَيُحَسَّنَ اَدَبَهُ،وَيُعَلِمَهُ القُرآنَ. (نهج البلاغة لصبحي الصالح،قصار الحکم399، ص546)

22-اَلدُّنيا دارُصِدقِ لِمَن صَدَّقَها وَدارُعافِيَةٍ لِمَن فَهِمَ عنها،وَدارُغِنیً لِمَن تَزَوَّدَ مِنها مَسجِدُ اَلنبِياءِاللهِ،وَمَهبَطُ وَحيِهِ،وَمُصَلّی مَلائِکَتِهِ وَمَتجَرُاَوليِائِهِ، اِکتَسَبُوا فيهَا الرَّحمَةَ، وَرَبِحُوا

فِيهَا الجَنَّةَ، فَمَن ذايَذُمُّها؟ وقَدآذَنَت بِبَينِهَا،وَنادَت بِفِراقِها، وَنَعَت نَفسَها،فَشَوَّقَت بِسُرُورِها اِلیَ السُّرُورِ،وَحَذَّرَت بِبَلائِها اِلَی البَلاءِ،تَخوِيفاً وَتَحذِيراً، وَتَرغِيباً وَتَرهِيباً فَيا اَيُّهَا الذَّامُّ لِلدُّنيا وَالمُغتَرُّ بِتَغريرِها مَتی غَرَّتکَ؟اَبِمَصارعِ آبائِکَ مِن البلَی؟ اَم بِمَضاجِعِ أُمّهاتِکَ تَحتَ الثَّری؟ (بحار77 ص418)

23- اَيُّها النّاسُ اِنَّ اخوَفَ ما اَخافُ عَلَيکُمُ اثنانِ: اتَّباعُ الهَوی،وَطُول الأَمَلِ، فَأَمّا اتَّباعُ الهَوی فَيَصُدُّ عَنِ الحَقَّ،وَاَمّا طُولُ الأَمَلِ فَيُنسِي الآخِرَةَ. (نهج البلاغة لصبحي الصالح،الخطبة42،ص83)

24- مِن اَصلَحَ سَرِيرَتَهُ اَصلَحَ اللهُ عَلانِيَتَه، وَمِن عَمِل لِدِينِهِ کَفاهُ اللهُ اَمرَ دُنياهُ، وَمَن اَحسَنَ فِيما بَينَهُ وَبَينَ اللهِ اَحسَنَ اللهُ ما بَينَهُ وَبَينَ النّاسِ. (نهج البلاغة لصبحي الصالح،قصارالحکم423، ص551)

21. Indeed the son has a right over his father & the father (too) certainly has a right upon his son so the right of father upon the son is this that he obeys him in all the things except the sins fobiddin by Allah. And the son's right upon his father is that he gives him a good name & good training & make him learn the Quran.(NEHJUL BALAGHA LE SABEEH AL SALEH QISAR AL HIKAM 399, P 546)

22. The world is a house of truth for the one who deals it with truth & a house of safety for the one who understands (something) from it & a house of wealth for the one who wishes to take provision (for journey) from it. The world is the mosque & place of prostration of the Prophets & the descending place of Allahs revelation And the service place of the angels. And the market of His friends, those who achieved & got the mercy (of Allah) & earned paradise in it. So who denounces it? Where as it has announced it's seperation & called aloud (regarding) it's departure & parting. And informed about irs death. So it has made them attentive by its happiness toward felicities (joys & comforts) & by it's anguishes & calamities toward the afflictions. Sometime it scares & sometirl)e it warns. (And at times) it persuades & incites & terrifies. So oh you who mentions ill of the world, where as you are yourself fascinated & charmed by the deceptions of the world. When has it ever decieved you?

Was it when it handed over your fore fathers to perishing, annihilation & decay? or when it made your mothers disappear under the dust? (BIHAR UL ANWAR VOL 77, P 418)

23.O, people, the most frightening things regarding which I am afraid about you are two things: The following of passions &. desires, and the longivity of hopes &. aspirations. So the following of passions constrains &. stops one from reaching the way of righteousness (Allah's path) &. as for the longivity (abundance) of hopes & aspirations that rnakes one forget the Hereafter. (NEHJUL BALAGHA LE SABEEH AL SALEH SERMON42,P 82)

24. The person who corrects & rectifies his interior, Allah

rectifies his exterior (obvious & apparant affairs) And the person who practices for his religions, Allah suffices & completes his worldly affairs. And the one who rectifies & beautifies what is between him & Allah. Allah beautifies & improves what goes between him & the people (relations). (NEHJUL BALAGHA LE SABEEH AL SALEH QISAR UL HIKAM 423, P 551)

25- لا تَجعَلَنَّ اَکثَرَ شُغلِکَ بِأَهلِکَ وَوَلَدِکَ،فِإن يَکُن اَهلُکَ وَوَلَدُکَ اَولياءَ اللهِ فِإنَّ اللهَ لا يُضَيَّعُ اَولياءَهُ،وَاِن يَکُونُوا اَعداءَ اللهِ فَما هَمُّکَ وَ شُغلُکَ بِأَعداءِ اللهِ؟ (نهج البلاغة لصبحي الصالح،قصارالحکم352، ص536)

26- قِيَمةُ کُل امرِءُ ما يُحسِنُ. (بحار الانوار ج78 ص37)

27- ماءُ وَجهِکَ جامِدٌ يُقطِرُهُ السُّؤالَ فَانظُر عِندَ مَن تُقطِرُهُ. (نهج البلاغة لصبحي الصالح،قصارالحکم346، ص535)

28- ما لِابنِ ادَمَ وَالفَخرِ اَوَّلَهُ نُطفَةٌ وَآخِرُهُ جِيفَةٌ... (نهج البلاغة لصبحي الصالح،قصارالحکم454،ص555)

29- اَلا اُخبِرُکُم بِالفَقيهِ حَقّ الفَقيهِ مِن لَم يُرَخِّص النّاسَ فِي مَعاصيِ اللهِ وَلَم يُقَنَّطهُم مِن رَحمَةِ اللهِ وَلَم يُؤمِّنهُم مِن مَکرِ الله وَلَم يَدَعِ القُرآنَ رَغبَةً عَنهُ اِلی ماسِواهُ، وَلا خَيرَ في عِبادَةٍ لَيسَ فيها تَفَقُهٌ، وَلا خَيرَ فِي عِلمٍ لَيسَ ،فيهِ تَفَکُّرٌ وَلا خَيرَ في قَرائَةٍ لَيسَ فيها تَدَبُّرٌ. (بحارالانوار ج78 ص41)

30-ما زَنی غَيُورٌ قَطُّ. (نهج البلاغة لصبحي الصالح،قصارالحکم105، ص529)

25. Do not make the most of your work &. bussiness pertainent &. associated to your wife &. children's (bread &. butter) since, if they are the friends of Allah, Allah does not waste (destory) His friends and if they be the enemies of Allah so then why do you spend all your energies for the sake of enemies of Allah.

(NEHJUL BALAGH LE SABEEH QISAR UL HIKAM 325. P 536)

26. The worth of all the men is in the good deeds that they perform. (BIHAR UL ANWAR VOL 78. P 37)

27. The water of your face (your honour &. respect) is solid, questioning &. begging liquifies it. So see to it that before whome are you droping &. draining it. (NEHJUL BALAGHA LE SABEEH QISAR UL HIKAM 346. P 535)

28. What has the son of Adam(A.S) got to do with pride (since) he begins as a semen &. ends as a corpes. (Both being unclean dirt &. contamination). (NEHJUL BALAGHA LE SABEEH AL SALEH QISAR UL HIKAM 454, P535)

29. Beware! Shall I not inform you about thejuris pudenl the right &. realjurispudent. The realjurispudent is the one who does not permit &. allow the people to commit sins. And does not make the people be disappointed with the mercy of Allah &. does neither make the people think they are safe

from the plan of Allah. And does not abandon &. leave aside the Quran for the inclination &. attraction toward anything else than it.

The service which is devoid of religious understanding &. insight has no beneficience in it. And there is no beneficience in the knowledge which lacks pondering &. contemplation and no beneficience in recitation of Quran without meditaion &. thought. (BIHAR UL ANWAR VOL 78. P 41)

30. An ardent (honourable) one never at all commits adultery.

(NEHJUL BALAGHA LE SABEEH AL SALEH QISAR UL HIKAM 305. P 529)

31- اِنَّ المُتَّقِينَ ذَهَبُوا بِعاجِلِ الدُّنيا وَآجِلِ الاخِرَةِ فَشارَکُوا اَهلَ الدُّنياء في دُنياهُم وَلَم يُشارِکهُم اَهلُ الدُّنيا فِي الاخِرَتهِم. (نهج البلاغة لصبحي الصالح،الکتاب27، ص383)

32-لا يَجِدُ عَبدٌ طَعمَ الاِيمانِ حَتّی يَترُکَ الکِذبَ هَزلَهُ وَجِدَّةُ. (اصول الکافی ج2 ص340)

33- اِن جَعَلتَ دينَکَ تَبَعاً لِدُنياکَ اَهلَکتَ دينَکَ وَدُنياکَ وَکُنتَ في الاخِرَةِ مِنَ الخاسِرينَ.

اِن جَعَلتَ دُنياکَ تَبَعاً لِدِينِکَ اَحرَزتَ دينَکَ وَدُنياکَ وَکُنتَ في الاخِرَةِ مِنَ الفائِزينَ. (غررالحکم، الفصل 10، الحديث44_45)

34- مَثَلُ الدُّنيا کَمَثَلِ الحَيَّةِ،لَيِّنٌ مَسُّها وَالسُّمُّ النّاقِعُ في جَوفيها، يَهوِی إِلَيها الغِرُّ الجاهِلُ،وَيَحذَرُها ذُواللُّبِّ العاقّلُ. (نهج البلاغة لصبحي الصالح، قصارالحکم119،ص489)

35- يا کُمَيلُ بنَ زيادٍ اِنَّ هذِهِ القُلُوبَ اَوعِيَةٌ فَخَيرُها اَوعاها،فَاحفَظ عَنِّي ما اَقُولُ لَکَ:اَلنّاسُ ثَلاثَةٌ:فَعالِمٌ رَبانِيٌ،وَ مُتَعَلَّمُ عَلی َسَبيلِ نَجاةٍ، وَهَمَجٌ رَعاعٌ اَتباعُ کُلَّ ناعِقٍ يَمِيلُونَ مَعَ کُلَّ ريِح،لَم يَستَضِيئُوا بِنُورِالعِلم،وَلَم يَلجَاؤُا اِلی رُکنٍ وَثيق

(نهج البلاغة لصبحي الصالح،قصارالحکم147، ص495)

31. Verily, the pious ones take share from the swiftly passing world as well as the soon approaching here after. So they share the people of the world in their world (materials &. resources) but they (sons of the world) do not take any share from their resurrection day. (NEHJUL BALAGHA LE SABEEH CHAPTER 27, P 358)

32. A servant (of Allah) does not taste the faith till such time that he abandons telling lie both seriously &. as joke. (USOOL E KAFI, VOL 2, P 340)

33. If you made your religion (faith) follow &. stay under hand of your world, you perished both your religion &. the world. And you would be from the loosers on the dooms day. And if you made your world (life) stay under the hand of religion then you acieved both your religion &. world &. would be among the successful ones in the Here after. (GHARAR UL HIKAM ALFASL 10, ALHADIETH 44-45)

34. The world's example is that of a snake which is soft to touch but it has a perilous poison in it's body cavity. The ignorant one forms an attachment with it but the sage &. sane person guards himself from it. (NEHJUL BALAGHA LE SABEEH AL SALEH. QISAR UL HIKAM 119, P484)

35. Oh kumail the hearts are similar to untencils, taking things in. The best of them are those which take in more. So take in what I say to you.

People are three catagories: I. The Godly scholars.

2. The students on the way to salvation.

3. The silly &. stupid ones who run after every call, &. move too &. fro with each wind that blows. They are the same (people) who have not been illuminated by the light of knowledge, &. have not taken refuge in a strong &. firm pillar. (NEHJUL BALAGHA LE SABEEH AL SALEH QISAR UL HIKAM 147, P495)

36- أُوصيکُم بِخَمسٍ  لَوضَرَبتُهم إِلَيها آباطَ الإبِلِ لَکانَت لِذالِکَ أَهلاً: لا يَرجُوَنَّ اَحَدٌ مِنکُم اِلّا رَبَّهُ، وَلَا يَخافَنَّ اِلّا ذَنبَهُ، وَلا يَستَحِيَنَّ اَحدٌ مِنکُم اِذا سُئلَ عَمّا لا يَعلَمُ اَن يَقُولَ: لا اَعلَمُ، وَلا يَستَحِيَنَّ اَحدٌ اِذا لَم يَعلَمِ الشَيءَ اَن يَتَعَلَّمَهُ،وَعَليکُم بِاصَّبرِ،فِإنَّ الصَّبرَ مِنَ الِايمانِ کَالَّرأسِ مِنَ الجَسَدِ،وَلا خَيرَ في جَسَدٍ لارَأسَ مَعَهُ،وَلا في ايمانٍ لا صَبرَ مَعَهُ. (نهج البلاغه لصبحي الصالح، قصارالحکم82، ص482)

37-خالِطُوا النَّاسَ مُخالَطَةً إِن مِتُّم مَعَها بَکَوا عَلَيکُم،وَإِن عِشتُم حَنُّوا إِلَيکُم. (نهج البلاغه لصبحي الصالح، قصارالحکم10، ص470)

38- أَلدَّاعِي بِلاعَمَلٍ کَالرّامِی بلاوَتَرٍ. (نهج البلاغه لصبحي الصالح، قصارالحکم337، ص534)

39- بِالعَمَلِ تَحصُلُ الجَنَّة لا بِالأَمَلِ. (غررالحکم،الفصل18، الحديث119)

40- ما أَکثَرَ العِبَرَ وَأَقَلَّ الأِعتِبارَ. (نهج البلاغه لصبحي الصالح، قصارالحکم297، ص529)

36. I recommend you five things for obtaining which if you have to move arround on the camel backs in the deserts even then it is worth while &. befitting.

1. Do not have hope in anyone except Allah. 2. Do not be afraid of any thing except your sins. 3. If one of you is questioned about something which he does not know. He must not be shy &. must say I do not know.

4. When one of you does not know a thing he must not feel shame &. shy in learning it.

5. Excercise patience &. forbearance in every work, since, the patience does not have any example with regards to faith except that of body with the head. The body without head does not have anygood &. beneficience, (similary) faith without patience does not have any beneficience in it.

(NEHJUL BAl.AGHA LE SABEEH AL SALEH QISAR UL HIKAM VOL 10, P 470)

37. Mix up with the people (have such a social conduct) so that if you die with it they weep upon you &. if you remain alive, they may love you. (NEHJUL BALGHA LE SAVEEH AL SALEH QISAR UL HIKAM 337 P534)

38. The person calling &. inviting others without himself practicing isjust like an arrowman with a bow without a string (cord). (An arrow can not be thrown by the help of a stringless or cord less bow) (NEHJUL BAl.AGHA)

39. Paradise is gained by practice not by aspiration. (GHARAR AL HIKAM, chapter IB, Hadieth 119)

40. How plenty in number are the lessons to be taken &. how less in number are those who learn lesson. (NEHJUL.BALAGHA LE SABEEH AL SALEH QISAR UL HIKAM 297, P 529)