( 544 )

SERMON 149

Before His Martyrdom "May Peace be Upon him"

O' people. Every one has to meet what he wishes to avoid by running away. (1) Death is the place to which life is driving. To run away from it means to catch it. How many days did I spend in searching for the secret of this matter but Allah did not allow save its concealment. Alas! It is a treasured knowledge. As for my last will it is that concerning Allah do not believe in a partner for Him and concerning Muhammad (p.b.u.h.a.h.p.) do not disregard his Sunnah. Keep these two pillars and burn these two lamps. Till you are not divided no evil will come to you. (2) Every one of you has to bear his own burden. It has been kept light for the ignorant. Allah is Merciful. Faith is straight. The leader (Prophet) is the holder of knowledge. Yesterday I was with you; today I have become the object of a lesson for you and tomorrow I shall leave you. Allah may forgive me and you.

If the foot remains firm in this slippery place well and good. But if the foot slips this is because we are under the shade of branches the passing of the winds and the canopy of the clouds whose layers are dispersed in the sky and whose traces disappeared (3) in the earth. I was your neighbour. My body kept you company for some days and shortly you will find just an empty body of mine which would be stationary after (all its) movement and silent after speech so that my calmness the closing of my eyes and the stillness of my limbs may provide you counsel be-

(1) . This means that during all the time spent in the attempts that a man makes to avoid death and in the means he adopts for it it is only the span of life that is shortened. As the time passes the objective of death approaches near so much so that in one's attempt to seek life one meets death.


( 545 )

[ 149 ] ومن كلامه عليه السلام

قبل شهادته(عليه السلام)

أَيُّهَا النَّاسُ، كُلُّ امْرِىءٍ لاَقٍ بِمَا يَفِرُّ مِنْهُ فِي فِرَارِهِ، وَالْأَجَلُ مَسَاقُ النَّفْسِ (1) ، وَالْهَرَبُ مِنْهُ مُوَافَاتُهُ. كَمْ أَطْرَدْتُ (2) الْأَيَّامَ أَبْحَثُهَا عَنْ مَكْنُونِ هذَا الْأَمْرِ، فَأَبَى اللهُ إِلاَّ إِخْفَاءَهُ، هَيْهَاتَ! عِلْمٌ مَخْزُونٌ! أَمَّا وَصِيَّتِي: فَاللهَ لاَ تُشْرِكُوا بِهِ شَيْئاً، وَمُحَمَّداً صَلَّي اللّهُ عَلَيْهِ وَ آلِهِ فَلاَ تُضَيِّعُوا سُنَّتَهُ، أَقِيمُوا هذَيْن الْعَمُودَيْنِ، وَأَوْقِدُوا هذَيْنِ الْمِصْبَاحَيْنِ، وَخَلاَكُمْ ذَمٌّ (3) مَالَمْ تَشْرُدُوا (4) . حُمِّلَ كُلُّ امْرِىءٍ مَجْهُودَهُ، وَخُفِّفَ عَنِ الْجَهَلَةِ، رَبٌّ رَحِيمٌ، وَدِينٌ قَوِيمٌ، وَإِمَامٌ عَلِيمٌ. أَنَا بِالْأَمْسِ صَاحِبُكُمْ، وَأَنَا الْيَوْمَ عِبْرَةٌ لَكُمْ، وَغَداً مُفَارِقُكُمْ! غَفَرَ اللهُ لِي وَلَكُمْ!

إِنْ تَثْبُتِ الْوَطْأَةُ (5) فِي هذِهِ الْمَزَلَّةِ (6) فَذَاكَ، وَإِنْ تَدْحَضِ (7) الْقَدَمُ فَإِنَّا كُنَّا فِي أَفْيَاءِ (8) أَغْصَانٍ، وَمَهَابِّ رِيَاحٍ، وَتَحْتَ ظِلِّ غَمَامٍ، اضْمَحَلَّ فِي الْجَوِّ مُتَلَفَّقُهَا (9) ، وَعَفَا (10) في الْأَرْضِ مَخَطُّهَا (11) . وَإِنَّمَا كُنْتُ جَاراً جَاوَرَكُمْ بَدَنِي أَيَّاماً، وَسَتُعْقَبُونَ مِنِّي جُثَّةً خَلاَءً (12) : سَاكِنَةً بَعْدَ حَرَاكٍ، وَصَامِتَةً بَعْدَ نُطْقٍ لِيَعِظْكُمْ هُدُوِّي، وَخُفُوتُ (13) إِطْرَاقِي، وَسُكُونُ أَطْرَافِي (14) ، فَإِنَّهُ أَوْعَظُ لَلْمُعْتَبِرِينَ مِنَ الْمَنْطِقِ


( 546 )

cause it is more of a counsel for those who take a lesson (from it) than eloquent speech and a ready word. I am departing from you like one who is eager to meet (someone). Tomorrow you will look at my days then my inner side will be disclosed to you and you will understand me after the vacation of my place and its occupation by someone else.

* * * * *

SERMON 150

About future events and some activities of the hypocrites

They took to the right and the left piercing through to the ways of evil and leaving the paths of guidance. Do not make haste for a matter which is to happen and is awaited and do not wish for delay in what the morrow is to bring for you. For how many people make haste for a matter but when they get it they begin to wish they had not got it. How near is today to the dawning of tomorrow. O' my people this is the time for the occurrence of every promised event and the approach of things which you do not know. Whoever from among us will be during these days will move through them with a burning lamp and will tread on the footsteps of the virtuous in order to unfasten knots to free slaves to divide the united and to unite the divided. He will be in concealment from people. The stalker will not find his footprints even though he pursues with his eye. Then a group of people will be sharpened like the sharpening of swords by the blacksmith. Their sight will be brightened by revelation the (delicacies of) commentary will be put in their ears and they will be given drinks of wisdom morning and evening.

(2) . "wa khalakum dhammun" (No evil will come to you). This sentence is used as a proverb. It was first employed by Qasir slave of Jadhimah ibn Malik al-Abrash.

(3) . The intention is that when all these things die how can those who inhabit them remain safe? Certainly they too like every thing else have to pass away some day or other. Then why should there be any wonder at my life coming to an end?


( 547 )

الْبَلِيغِ وَالْقَوْلِ الْمَسْمُوعِ.وَدَاعِي لَكُم وَدَاعُ امْرِىءٍ مُرْصِدٍ (15) لِلتَّلاَقِي! غَداً تَرَوْنَ أَيَّامِي، وَيُكْشَفُ لَكُمْ عَنْ سَرَائِرِي، وَتَعْرِفُونَنِي بَعْدَ خُلُوِّ مَكَانِي وَقِيَامِ غَيْرِي مَقَامِي.

[ 150 ] خطبة له عليه السلام

يومي فيها إلى الملاحم و يصف فئة من أهل الضلال

وَأَخَذُوا يَمِيناً وَشِمَالاً ظَعْنَاً فِي مَسَالِكَ الْغَيِّ، وَتَرْكاً لِمَذَاهِبِ الرُّشْدِ. فَلاَ تَسْتَعْجِلُوا مَا هُوَ كَائِنٌ مُرْصَدٌ، وَلاَ تَسْتَبْطِئُوا مَا يَجِيءُ بِهِ الْغَدُ. فَكَمْ مِنْ مُسْتَعْجِلٍ بِمَا إِنْ أَدْركَهُ وَدَّ أَنَّهُ لَمْ يُدْرِكْهُ. وَمَا أَقْرَبَ الْيَوْمَ مِنْ تَبَاشِيرِ (1) غَدٍ! يَاقَوْمِ، هذَا إِبَّانُ (2) وُرُودِ كُلِّ مَوْعُودٍ، وَدُنُوٍّ (3) مِنْ طَلْعَةِ مَا لاَ تَعْرِفُونَ. أَلاَ وَإِنَّ مَنْ أَدْرَكَهَا مِنَّا يَسْرِي فِيهَا بِسِرَاجٍ مُنِيرٍ، وَيَحْذُو فِيهَا عَلَى مِثَالِ الصَّالِحِينَ، لِيَحُلَّ فِيهَا رِبْقاً (4) ، وَيُعْتِقَ رِقّاً، وَيَصْدَعَ شَعْباً (5) ، وَيَشْعَبَ صَدْعاً (6) ، فِي سُتْرَةٍ عَنِ النَّاسِ لاَ يُبْصِرُ الْقَائِفُ (7) أَثَرَهُ وَلَوْ تَابَعَ نَظَرَهُ. ثُمَّ لَيُشْحَذَنَّ (8) فِيهَا قَوْمٌ شَحْذَ الْقَيْنِ النَّصْلَ (9) تُجْلَى بِالتَّنْزِيلِ أَبْصَارُهُمْ، وَيُرْمَى بِالتَّفْسِيرِ فِي مَسَامِعِهمْ، وَيُغْبَقُونَ كَأْسَ الْحِكْمَةِ بَعْدَ الصَّبُوحِ (10) !


( 548 )

Concerning Misguidance

Their period became long in order that they might complete (their position of) disgrace and deserve vicissitudes till the end of the period was reached and a group of people turned towards mischief and picked up their arms for fighting. The virtuous did not show any obligation to Allah but calmly endured and did not feel elated for having engaged themselves in truthfulness. Eventually the period of trial came to an end according to what was ordained. Then they propagated their good views among others and sought nearness to Allah according to the command of their leader.

When Allah took the Prophet (to himself) a group of men went back on their tracks. The ways (of misguidance) ruined them and they placed trust in deceitful intriguers showed consideration to other than kinsmen abandoned the kin whom they had been ordered to love and shifted the building from its strong foundation and built it in other than its (proper) place. They are the source of every shortcoming and the door of gropers in the dark. They were moving to and fro in amazement and lay intoxicated in the way of the people of the Pharaohs. They were either bent on this world and taking support on it or away from the faith and removed from it.

* * * * *

SERMON 151

Warning against Rehigious strife The Two Tesfimonies

I praise Allah and seek His help from (what led to the) punishment of Satan and his deceitful acts and (l seek His) protection from Satan's traps and waylayings. I stand witness that there is no god but Allah and I stand witness that Muhammad is His


( 549 )

في الضلال

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

[ 151 ] ومن خطبة له عليه السلام

يحذر من الفتن

الشهادتان

وَأَحْمَدُ اللهَ وَأَسْتَعِينُهُ عَلَى مَدَاحِرِ (1) الشَّيْطَانِ وَمَزَاجِرِهِ، وَالْإِعْتِصَامِ
مِنْ حَبَائِلِهِ وَمَخَاتِلِهِ (2) . وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللّهُ وَأَشْهَدُ أَنَّ مُحَمَّداً


( 550)

slave and His Prophet (peace be upon him and his progeny) and his chosen and his selected one. Muhammad's (p.b.u.h.a.h.p.) distinction cannot be paralleled nor can his loss be made good. Populated places were brightened through him when previously there was dark misguidance overpowering ignorance and rude habits and people regarded unlawful as lawful humiliated the man of wisdom passed lives when there were no prophets and died as unbelievers.

You O' people of Arabia will be victims of calamities which have come near. You should avoid the intoxication of wealth fear the disasters of chastisement keep steadfast in the darkness and crookedness of mischief when its hidden nature discloses itself its secrets become manifest and its axis and the pivot of its rotation gain strength. It begins in imperceptible stages but develops into great hideousness. Its youth is like the youth of an adolescent and its marks are like the marks of beating by stone.

Oppressors inherit it by (mutual) agreement. The first of them serves as a leader for the latter one and the latter one follows the first one. They vie with each other in (the matter of) this lowly world and leap over this stinking carcass. Shortly the follower will denounce his connection with the leader and the leader with the follower. They will disunite on account of mutual and curse one another when they meet. Then after this there will appear another arouser of mischief who will destroy ruined things. The heart will become wavering after being normal men will be misled after safety desires will multiply and become diversified and views will become confused.

Whoever proceeds towards this mischief will be ruined and whoever strives for it will be annihilated. They will be biting each other during it as the wild asses bite each other in the herd. The


( 551 )

عَبْدُهُ وَرَسُولُهُ، وَنَجِيبُهُ وَصَفْوَتُهُ، لاَ يُؤَازَى فَضْلُهُ، وَلاَ يُجْبَرُ فَقْدُهُ، أَضَاءَتْ بِهِ الْبِلاَدُ بَعْدَ الضَّلاَلَةِ الْمُظْلِمَةِ، وَالْجَهَالَةِ الْغَالِبَةِ، وَالْجَفْوَةِ الْجَافِيَةِ، وَالنَّاسُ يَسْتَحلُّونَ الْحَرِيمَ، وَيَسْتَذِلُّونَ الْحَكِيمَ، يَحْيَوْنَ عَلَى فَتْرَةٍ (3) ، وَيَمُوتُونَ عَلَى كَفْرَةِ!

التحذير من الفتن

ثُمَّ إِنَّكُمْ مَعْشَرَ الْعَرَبِ أَغْرَاضُ بَلاَيَا قَدِ اقْتَرَبَتْ. فَاتَّقُوا سَكَرَاتِ النِّعْمَةِ، وَاحْذَرُوا بِوَائِقَ (4) النِّقْمَةِ، وَتَثَبَّتُوا فِي قَتَامِ الْعِشْوَةِ (5) ، وَاعْوِجَاجِ الْفِتْنَةِ عِنْدَ طُلُوعِ جَنِينِهَا، وَظُهُورِ كَمِينِهَا، وَانْتِصَابِ قُطْبِهَا، وَمَدَارِ رَحَاهَا. تَبْدَأُ فِي مَدَارِجَ خَفِيَّةٍ، وَتَؤُولُ إِلَى فَظَاعَةٍ جَلِيَّةٍ، شِبَابُهَا (6) كَشِبَابِ الْغُلاَمِ، وَآثَارُهَا كَآثَارِ السِّلاَمِ (7) ، يَتَوَارَثُهَا الظَّلَمَةُ بالْعُهُودِ! أَوَّلُهُمْ قَائِدٌ لِآخِرِهِمْ، وَآخِرُهُمْ مُقْتَدٍ بأَوَّلِهِمْ، يَتَنَافَسُونَ في دُنْيا دَنِيَّةٍ، وَيَتَكَالَبُونَ عَلى جِيفَةٍ مُرِيحَةٍ (8) ، وَعَنْ قَلِيلٍ يَتَبَرَّأُ التَّابِعُ مِنَ الْمَتْبُوعِ، وَالْقَائِدُ مِنَ الْمَقُودِ، فَيَتَزَايَلُونَ (9) بِالْبِغْضَاءِ، وَيَتَلاَعَنُونَ عِنْدَ اللِّقَاءِ. ثُمَّ يَأْتِي بَعْدَ ذلِكَ طَالِعُ الْفِتْنَةِ الرَّجُوفِ (10) ، وَالْقَاصِمَةِ (11) الزَّحُوفِ، فَتَزِيغُ قُلُوبٌ بَعْدَ اسْتِقَامَةٍ، وَتَضِلُّ رِجَالٌ بَعْدَ سَلاَمَةٍ، وَتَخْتَلِفُ الْأَهْوَاءُ عِنْدَ هُجُومِهَا، وَتَلْتَبِسُ الْآرَاءُ عِنْدَ نُجُومِهَا (12) ، مَنْ أَشْرَفَ لَهَا قَصَمَتْهُ، وَمَنْ سَعَى فِيهَا حَطَمَتْهُ، يَتَكَادَمُونَ (13) فِيهَا تَكَادُمَ الْحُمُرِ فِي الْعَانَةِ (14) ! قَدِ اضْطَرَبَ مَعْقُودُ


( 552 )

coils of the rope will be disturbed and the face of affairs will be blinded. During it sagacity will be on the ebb and the oppressors will (get the opportunity to) speak. This mischief will smash the Bedouins with its hammers and crush them with its chest. In its dust the single marchers will be lost and in its way the horsemen will be destroyed. It will approach with the bitterness of destiny and will give pure blood (instead of milk). It will breach the minarets of faith and shatter the ties of firm belief. The wise will run away from it while the wicked will foster it. It will thunder and flash (like lightning). It will create a severe disaster. In it kinship will be forsaken and Islam will be abandoned. He who declaims it will also be affected by it and he who flees from it will (be forced to) stay in it.

A part of the same sermon

Among them some will be unavenged martyrs and some will be stricken with fear and seek protection. They will be deceived by pledges and fraudulent belief. You should not become landmarks of mischiefs and signs of innovations but should adhere to that on which the rope of the community has been wound and on which the pillars of obedience have been founded. Proceed towards Allah as oppressed and do not proceed to Him as oppressors. Avoid the paths of Satan and the places of revolt. Do not put in your bellies unlawful morsels because you are facing Him Who has made disobedience unlawful for you and made the path of obedience easy for you.

* * * * *

SERMON 152

About the greatness and the attributes of Allah (1)

Praise be to Allah who is proof of His existence through His creation of His being external through the newness of His


( 553 )

الْحَبْلِ، وَعَمِيَ وَجْهُ الْأَمْرِ، تَغِيضُ (15) فِيهَا الْحِكْمَةُ، وَتَنْطِقُ فِيهَا الظَّلَمَةُ، وَتَدُقُّ (16) أَهْلَ الْبَدْوِ بِمِسْحَلِهَا (17) ، وَتَرُضُّهُمْ (18) بِكَلْكَلِهَا (19) ! يَضِيعُ فِي غُبَارِهَا الْوُحْدَانُ (20) ، وَيَهْلِكُ فِي طَرِيقِهَا الرُّكْبَانُ، تَرِدُ بِمُرِّ الْقَضَاءِ، وَتَحْلُبُ عَبِيطَ الدِّمَاءِ (21) ، وَتَثْلِمُ مَنَارَ الدِّينَ (22) ، وَتَنْقُضُ عَقْدَ الْيَقِينِ، يَهْرُبُ مِنْهَا الْأَكْياسُ (23) ، وَيُدَبِّرُهَا الْأَرْجَاسُ (24) ، مِرْعَادٌ مِبْرَاقٌ، كَاشِفَةٌ عَنْ سَاقٍ! تُقْطَعُ فِيهَا الْأَرْحَامُ، وَيُفَارَقُ عَلَيْهَا الْإِسْلاَمُ! بَرِيُّهَا سَقِيمٌ، وَظَاعِنُهَا مُقِيمٌ!

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

[ 152 ] ومن خطبة له عليه السلام

في صفات الله جل جلاله، وصفات أئمة الدين

الْحَمْدُ للهِِ الدَّالِّ عَلَى وُجُودِهِ بِخَلْقِهِ، وَبِمُحْدَثِ خَلْقِهِ عَلَى أَزَلِيَّتِهِ،


( 554 )

creation and through their mutual similarities of the fact that nothing is similar to Him. Senses cannot touch Him and curtains cannot veil Him because of the difference between the Maker and the made the Limiter and the limited and the Sustainer and the sustained.

He is One but not by the first in counting is Creator but not through activity or labour is Hearer but not by means of any physical organ is Looker but not by a stretching of eyelids is Witness but not by nearness is Distinct but not by measurement of distance is Manifest but not by seeing and is Hidden but not by subtlety (of body). He is Distinct from things because He overpowers them and exercises might over them while things are distinct from Him because of their subjugation to Him and their turning towards Him.

He who describes Him limits Him. He who limits Him numbers Him. He who numbers Him rejects His eternity. He who said "how" sought a description for Him. He who said "where" bounded him. He is the Knower even though there be nothing to be known. He is the Sustainer even though there be nothing to be sustained. He is the Powerful even though there be nothing to be overpowered.

A part of the same sermon about the Divine leaders (Imams)

The riser has risen the sparkler has sparkled the appearer has appeared and the curved has been straightened. Allah has replaced one people with another and one day with another. We awaited these changes as the famine-stricken await the rain. Certainly the Imams are the vicegerents of Allah over His creatures and they make the creatures know Allah. No one will enter Paradise except he who knows them and knows Him and no one will enter Hell except he who denies them and denies Him.

Allah the Glorified has distinguished you with Islam and has chosen you for it. This is because it is the name of safety and the collection of honour. Allah the Glorified chose its way


( 555 )

وَبِاشْتِبَاهِهِمْ عَلَى أَنْ لاَ شَبَهَ لَهُ. لاَ تَسْتَلِمُهُ (1) الْمَشَاعِرُ، وَلاَ تَحْجُبُهُ السَّوَاتِرُ، لِإِفْتِرَاِق الصَّانِعِ وَالْمَصْنُوعِ، وَالْحَادِّ وَالْمَحْدُودِ، وَالرَّبِّ وَالْمَرْبُوبِ. الْأَحَدُ بِلَا تَأْوِيلِ عَدَدٍ، وَالْخَالِقُ لاَ بِمَعْنَى حَرَكَةٍ وَنَصَبٍ (2) . وَالسَّمِيعُ لاَ بِأَدَاةٍ (3) ، وَالْبَصِيرُ لاَ بِتَفْرِيقِ آلَةٍ (4) ، وَالشَّاهِدُ لاَبِمُمَاسَّةٍ، وَالْبَائِنٍ (5) لاَبِتَرَاخِي مَسَافَةٍ، وَالظّاهِرُ لاَبِرُؤيَةٍ. وَالْبَاطِنُ لاَ بِلَطَافَةٍ. بَانَ مِنَ الْأَشْيَاءِ بَالْقَهْرِ لَهَا. وَالْقُدْرَةِ عَلَيْهَا، وَبَانَتِ الْأَشْيَاءُ مِنْهُ بَالْخُضُوعِ لَهُ، وَالرُّجُوعِ إِلَيْهِ. مَنْ وَصَفَهُ فَقَدْ حَدَّهُ (6) ، وَمَنْ حَدَّهُ فَقَدْ عَدَّهُ، وَمَنْ عَدَّهُ فَقَدْ أَبْطَلَ أَزَلَهُ، وَمَنْ قَالَ: «كَيْفَ»، فَقَدِ اسْتَوْصَفَهُ، وَمَنْ قَالَ: «أَيْنَ»، فَقَدْ حَيَّزَهُ. عَالِمٌ إِذْ لاَ مَعْلُومٌ، وَرَبٌّ إِذْ لاَ مَرْبُوبٌ، وَقَادِرٌ إِذْ لاَ مَقْدُورٌ.

في أئمّة الدين

منها: فَقَدْ طَلَعَ طَالِعٌ، وَلَمَعَ لاَمِعٌ، وَلاَحَ (7) لاَئِحٌ، وَاعْتَدَلَ مَائِلٌ، وَاسْتَبْدَلَ اللهُ بِقَوْمٍ قَوْماً، وَبِيَومٍ يَوْماً، وَانْتَظَرْنَا الْغِيَرَ (8) انْتِظَارَ الْمُجْدِبِ الْمَطَرَ. وَإِنَّمَا الْأَئِمَّةُ قُوَّامُ اللهِ عَلَى خَلْقِهِ، وَعُرَفَاؤُهُ عَلَى عِبَادِهِ، لاَ يَدْخُلُ الْجَنَّةَ إِلاَّ مَنْ عَرَفَهُمْ وَعَرَفُوهُ، وَلاَ يَدْخُلُ النَّارَ إِلاَّ منْ أَنْكَرَهُمْ وَأَنْكَرُوهُ. إِنَّ اللهَ خَصَّكُمْ بَالْإِسْلاَمِ، وَاسْتَخْلَصَكُمْ لَهُ، وَذلِكَ لاَِنَّهُ اسْمُ سَلاَمَةٍ، وَجِمَاعُ (9) كَرَامَةٍ، اصْطَفَى اللهُ تَعَالَى


( 556 )

and disclosed its pleas through open knowledge and secret maxims. Its (Qur'an)wonders are not exhausted and its delicacies do not end. It contains blossoming bounties and lamps of darkness. (The doors of) virtues cannot be opened save with its keys nor can gloom be dispelled save with its lamps. Allah has protected its inaccessible points (from enemies) and allowed grazing (to its followers) in its pastures. It contains cover (from the ailment of misguidance) for the seeker of cure and full support for the seeker of support.

(1) . The first part of this sermon consists of important issues concerning the science of knowledge about Allah wherein Amir al-mu'minin has thrown light on the matter that Allah is from ever and His attributes are the same as He Himself. When we cast a glance at creation we see that for every movement there is a mover from which every man of ordinary wisdom is compelled to conclude that no effect can appear without a cause so much so that even an infant a few days old when his body is touched feels in the depth of his consciousness that someone has touched him. He indicates it by opening his eyes or turning and looking. How then can the creation of the world and the system of all creation be arranged without a Creator or Organiser?

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

If the creator were taken to have created himself then there would be (one of the two positions namely) either he should be non-existent or existent. If he were not existent then it would not be possible for something non-existent to create any existent being. If he were existent before creating himself there would be no sense in coming into being again. Therefore it is necessary to believe that the Creator should be a Being not dependent on any other creator for His own existence and everything else should be dependent on Him. This dependence of the entire creation is a proof that the existence of the Source of all creation is from ever and eternal. And since all beings other than He are subject to change are dependent on position and place and are similar to one another


( 557 )

مَنْهَجَهُ، وَبَيَّنَ حُجَجَهُ، مِنْ ظَاهِرِ عِلْمٍ، وَبَاطِنِ حِكَمٍ. لاَ تَفْنَى غَرَائِبُهُ، وَلاَ تَنْقَضِي عَجَائِبُهُ. فِيهِ مَرَابِيعُ النِّعَمِ (10) ، وَمَصَابِيحُ الظُّلَمِ. لاَ تُفْتَحُ الْخَيْرَاتُ إِلاَّ بِمَفَاتِحِهِ، وَلاَ تُكْشَفُ الظُّلُمَاتُ إِلاَّ بِمَصَابِحِهِ. قَدْ أَحْمَى حِمَاهُ (11) ، وَأَرْعَى مَرْعَاهُ. فِيهِ شِفَاءُ الْمُسْتَشْفِي، وَكِفَايَةُ الْمُكْتَفِي.

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( 558 )

in qualities and properties and since similarity leads to plurality whereas unity has no like save itself therefore nothing can be like Him.

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

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

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

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