( 580 )

SERMON 157

Urging people towards Piety (taqwa)

Praise be to Allah who made praise the Key for His remembrance a means for increase of His bounty and a guide for His Attributes and Dignity.

O' creatures of Allah! Time will deal with the survivors just as it dealt with those gone by. The time that has passed will not return and whatever there is in it will not stay for ever. Its later deeds are the same as the former ones. Its trouble try to excel one another. Its banners follow each other. It is as though you are attached to the last day which is driving you as rapidly as are driven the she camels which are dry for seven months. He who busies himself with things other than improvement of his own self becomes perplexed in darkness and entangled in ruination. His evil spirits immerse him deep in vices and make his bad actions appear handsome. Paradise is the end of those who are forward (in good acts) and Hell is the end of those who commit excesses.

Know O' creatures of Allah! that piety is a strong house of protection while impiety is a weak house which does not protect its people and does not give security to him who takes refuge therein. Know that the sting of sins is cut by piety and the final aim is achieved by conviction of belief.

O' creatures of Allah! (fear) Allah (fear) Allah in the matter of your own selves which are the most beloved and dear to you be-
cause Allah has clarified to you the way of truthfulness and lighted its paths. So (you may choose) either ever-present misfortune or eternal happiness. You should therefore provide in these mortal days for the eternal days. You have been informed of the pro-


( 581 )

[ 157 ] ومن خطبة له عليه السلام

يحثّ الناس على التقوى

الْحَمْدُ للهِِ الَّذِي جَعَلَ الْحَمْدَ مِفْتَاحاً لِذِكْرِهِ، وَسَبَباً لِلْمَزِيدِ مِنْ فَضْلِهِ، وَدَلِيلاً عَلَى آلاَئِهِ وَعَظَمَتِهِ.

عِبَادَ اللهِ، إِنَّ الدَّهْرَ يَجْرِي بِالْبَاقِينَ كَجَرْيِهِ بِالْمَاضِينَ، لاَ يَعُودُ مَا قَدْ وَلَّى مِنْهُ، وَلاَ يَبْقَى سَرْمَداً مَا فِيهِ. آخِرُ فَعَالِهِ كَأَوَّلِهِ، مُتَشَابِهَةٌ أُمُورُهُ (1) ، مُتَظَاهِرَةٌ أَعْلاَمُهُ (2) . فَكَأَنَّكُمْ بَالسَّاعَةِ (3) تَحْدُوكُمْ حَدْوَالزَّاجِرِ (4) بِشَوْلِهِ (5) ، فَمَنْ شَغَلَ نَفْسَهُ بِغَيْرِ نَفْسِهِ تَحَيَّرَ فِي الظُّلُمَاتِ، وَارْتَبَكَ فِي الْهَلَكَاتِ، وَمَدَّتْ بِهِ شَيَاطِينُهُ فِي طُغْيَانِهِ، وَزَيَّنَتْ لَهُ سَيِّىءَ أَعْمَالِهِ، فَالْجَنَّةُ غَايَةُ السَّابِقِينَ، وَالنَّارُ غَايَةُ الْمُفَرِّطِينَ.

اعْلَمُوا عِبَادَ اللهِ، أَنَّ التَّقْوَى دَارُ حِصْنٍ عَزِيزٍ، وَالْفُجُورَ دَارُ حِصْنٍ ذَلِيلٍ، لاَ يَمْنَعُ أَهْلَهُ، وَلاَ يُحْرِزُ (6) مَنْ لَجَأَ إِلَيْهِ. أَلاَ وَبِالتَّقْوَى تُقْطَعُ حُمَةُ (7) الْخَطَايَا، وَبِالْيَقِينِ تُدْرَكُ الْغَايَةُ الْقُصُوَى.

عِبَادَ اللهِ، اللهَ اللهَ فِي أَعَزِّ الْأَنْفُسِ عَلَيْكُم، وَأَحَبِّهَا إِلَيْكُمْ; فَإِنَّ اللهَ قَدْ أَوْضَحَ سَبِيلَ الْحَقِّ وَأَنَارَ طُرُقَهُ، فَشِقْوَةٌ لاَزِمَةٌ، أَوْ سَعَادَةٌ دَائِمَةٌ! فَتَزَوَّدُوا فِي أَيَّامِ الْفَنَاءِ (8) لِأَيَّامِ الْبَقَاءِ. قَدْ دُلِلْتُمْ


( 582 )

vision ordered to march and told to make haste in setting off. You are like staying riders who do not know when they would be ordered to march on. Beware what will he who has been created for the next world do with this world? What will a person do with wealth which he would shortly be deprived of while only its ill effects and reckoning would be left behind for him?

O' creatures of Allah! the good which Allah has promised should not be abandoned and the evil from which He has refrained should not be coveted. O' creatures of Allah! fear the day when actions will be reckoned; there will be much quaking and even children will get old.

Know O' creatures of Allah! that your own self is a guard over you; limbs are watchmen and truthful vigil-keepers who preserve (the record of) your actions and the numbers of your breaths. The gloom of the dark night cannot conceal you from them nor can closed doors hide you from them. Surely tomorrow is close to today.

Today will depart with all that it has and tomorrow will come in its wake. It is as though every one of you has reached that place on earth where he would be alone namely the location of his grave. So what to say of the lonely house the solitary place of staying and the solitary exile. It is as though the cry (of the Horn) has reached you the Hour has overtaken you and you have come out (of your graves) for the passing of judgement.


( 583 )

عَلَى الزَّادِ، وَأُمِرْتُمْ بَالظَّعْنِ (9) ، وَحُثِثْتُمْ عَلَى الْمَسِيرِ، فَإِنَّمَا أَنْتُمْ كَرَكْبٍ وُقُوفٍ، لاَ يَدْرُونَ مَتَى يُؤْمَرُونَ بَالسَّيْرِ، أَلاَ فَمَا يَصْنَعُ بِالدُّنْيَا مَنْ خُلِقَ لِلْآخِرَةِ! وَمَا يَصْنَعُ بِالْمَالِ مَنْ عَمَّا قَلِيلٍ يُسْلَبُهُ، وَتَبْقَى عَلَيْهِ تَبِعَتُهُ (10) وَحِسَابُهُ!

عِبَادَ اللهِ، إِنَّهُ لَيْسَ لِمَا وَعَدَ اللهُ مِنَ الْخَيْرِ مَتْرَكٌ، وَلاَ فِيَما نَهَى عَنْهُ مِنَ الشَّرِّ مَرْغَبٌ.

عِبَادَ اللهِ، احْذَرُوا يَوْماً تُفْحَصُ فِيهِ الْأَعْمَالُ، وَيَكْثُرُ فِيهِ الزِّلْزَالُ، وَتَشِيبُ فِيهِ الْأَطْفَالُ.

اعْلَمُوا، عِبَادَ اللهِ، أَنَّ عَلَيْكُمْ رَصَداً (11) مِنْ أَنْفُسِكُمْ، وَعُيُوناً مِنْ جَوَارِحِكُمْ، وَحُفَّاظَ صِدْقٍ يَحْفَظُونَ أَعْمَالَكُمْ، وَعَدَدَ أَنْفَاسِكُمْ، لاَ تَسْتُرُكُمْ مِنْهُمْ ظُلْمَةُ لَيْلٍ دَاجٍ، وَلاَ يُكِنُّكُمْ مِنْهُمْ بَابٌ ذُورِتَاجٍ (12) ، وَإِنَّ غَداً مِنَ الْيَوْمِ قَرِيبٌ.

يَذْهَبُ الْيَوْمُ بِمَا فِيهِ، وَيَجِيءُ الْغَدُ لاَحِقاً بِهِ، فَكَأَنَّ كُلَّ امْرِىءٍ مِنْكُمْ قَدْ بَلَغَ مِنَ الْأَرْضِ مَنْزِلَ وَحْدَتِهِ (13) ، وَمَخَطَّ حُفْرَتِهِ، فَيَالَهُ مِنْ بَيْتِ وَحْدَةٍ، وَمَنْزِلِ وَحْشَةٍ، وَمُفْرَدِ غُرْبَةٍ! وَكَأَنَّ الصَّيْحَةَ (14) قَدْ أَتَتْكُمْ، وَالسَّاعَةَ قَدْ غَشِيَتْكُمْ، وَبَرَزْتُمْ لَفَصْلِ الْقَضَاءِ، قَدْ


( 584 )

(The curtains of) falsehood have been removed from you and your excuses have become weak. The truth about you has been proved. All your matters have proceeded to their consequences. Therefore. you should (now) take counsel from examples learn lessons from vicissitudes and take advantage of the warners.

* * * * *

SERMON 158

About the Holy Prophet and the Holy Qur'an

Allah deputed the Prophet at a time when there had been no prophets for some time. People had been in slumber for a long time and the twist of the rope had loosened. The Prophet came with (a Book containing) testification to what (books) were already there and also with a light to be followed. It is the Qur'an. If you ask it to speak it won't do so; but I will tell you about it. Know that it contains knowledge of what is to come about stories of the past cure for your ills and regulation for whatever faces you.

A part of the same sermon

About the autocracy of the Umayyads

At that time there will remain no house or tent but oppressors would inflict it with grief and inject sickness in it. On that day no one in the sky will listen to their excuse and no one on the earth will come to their help. You selected for the governance (caliphate) one who is not fit for it and you raised him to a position which was not meant for him. Shortly Allah will take revenge from every one who has oppressed food for food and


( 585 )

زَاحَتْ (15) عَنْكُمُ الْأَبَاطِيلُ، وَاضْمَحَلَّتْ عَنْكُمُ الْعِلَلُ، وَاسْتَحَقَّتْ بِكُمُ الْحَقَائِقُ، وَصَدَرَتْ بِكُمُ الْأُمُورُ مَصَادِرَهَا، فَاتَّعِظُوا بِالْعِبَرِ، وَاعْتَبِرُوا بَالْغِيَرِ، وَانْتَفِعُوا بِالنُّذُرِ.

[ 158 ] ومن خطبة له عليه السلام

ينبّه فيها على فضل الرسول الاعظم، وفضل القرآن، ثم حال دولة بني أميّة

النبي والقرآن

أَرْسَلَهُ عَلَى حِينِ فَتْرَةٍ مِنَ الرُّسُلِ، وَطُولِ هَجْعَةٍ مِنَ الْأُمَمِ (1) ، وَانْتِقَاضٍ مِنَ الْمُبْرَمِ (2) ، فَجَاءَهُمْ بِتَصْدِيقِ الَّذِي بَيْنَ يَدَيْهِ، وَالنُّورِ الْمُقْتَدَى بِهِ. ذلِكَ الْقُرْآنُ فَاسْتَنْطِقُوهُ، وَلَنْ يَنْطِقَ، وَلَكِنْ أُخْبِرُكُمْ عَنْهُ: أَلاَ إِنَّ فِيهِ عِلْمَ مَا يَأْتي، وَالْحَدِيثَ عَنِ الْمَاضِي، وَدَوَاءَ دَائِكُمْ، وَنَظْمَ مَا بَيْنَكُمْ.

دولة بنى أمية

و منها: فَعِنْدَ ذلِكَ لاَ يَبْقَى بَيْتُ مَدَرٍ وَلاَ وَبَرٍ (3) إِلاَّ وَأَدْخَلَهُ الظَّلَمَةُ تَرْحَةً (4) ، وَأَوْلَجُوا فِيهِ نِقْمَةً، فَيَوْمَئِذٍ لاَ يَبْقَى لَهُمْ فِي السَّماءِ عَاذِرٌ، وَلاَ فِي الْأَرْضِ نَاصِرٌ. أَصْفَيْتُمْ (5) بِالْأَمْرِ غَيْرَ أَهْلِهِ، وَأَوْرَدْتُمُوهُ غَيْرَ مَوْرِدِهِ، وَسَيَنْتَقِمُ اللهُ مِمَّنْ ظَلَمَ، مَأْكَلاً بِمَأْكَلٍ،


( 586 )

drink for drink namely (they will be given) colocynth for eating myrrh and aloes for drinking and fear for an inner and the sword for an outer covering.

They are nothing but carrier-beasts laden with sins and camels laden with evil deeds. I swear and again swear that the Umayyads will have to spit out the caliphate as phlegm is spat and thereafter they will never taste it nor relish its flavour so long as day and night rotate.

* * * * *

SERMON 159

Good behaviour with people and ignoring their faults

I lived as a good neighbour to you and tried my best to look after you and I freed you from the snare of humbleness and the fetters of oppression through my gratefulness for the little good (from your side) and closed my eyes to your many misdeeds which my eyes had observed and my body had witnessed.

* * * * *

SERMON 160

Praise of Allah

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

O' my Allah! Praise be to Thee for what Thou takest and givest and for that from which Thou curest or with which Thou


( 587 )

وَمَشْرَباً بِمَشْرَبٍ، مِنْ مَطَاعِمِ الْعَلْقَمِ، وَمَشَارِبِ الصَّبِرِ (6) وَالْمَقِرِ (7) ، وَلِبَاسِ شِعَارِ الْخَوْفِ، وَدِثَارِ السَّيْفِ (8) . وَإِنَّمَا هُمْ مَطَايَا الْخَطِيئَاتِ وَزَوَامِلُ الْآثَامِ (9) . فَأُقْسِمُ، ثُمَّ أُقْسِمُ، لَتَنَخَّمَنَّهَا أُمَيَّةُ مِنْ بَعْدِي كَمَا تُلْفَظُ النُّخَامَةُ (10) ، ثُمَّ لاَ تَذُوقُهَا وَلاَ تَطْعَمُ بِطَعْمِهَا أَبَداً مَا كَرَّ الْجَدِيدَانِ (11) !

[ 159 ] ومن خطبة له عليه السلام

يبيّن فيها حسن معاملته لرعيّته

وَلَقَدْ أَحْسَنْتُ جِوَارَكُمْ، وَأَحَطْتُ بِجُهْدِي مِنْ وَرَائِكُمْ، وَأَعْتَقْتُكُمْ مِنْ رَبَقِ (1) الذُّلِّ، وَحَلَقِ (2) الضَّيْمِ، شُكْراً مِنِّي لِلْبِرِّ الْقَلِيلِ، وَإِطْرَاقاً عَمَّا أَدْرَكَهُ الْبَصَرُ، وَشَهِدَهُ الْبَدَنُ، مِنَ الْمُنْكَرِ الْكَثِيرِ.

[ 160 ] ومن خطبة له عليه السلام

عظمة الله

أَمْرُهُ قَضَاءٌ وَحِكْمَةٌ، وَرِضَاهُ أَمَانٌ وَرَحْمَةٌ، يَقْضِي بِعِلْمٍ، وَيَعْفُو بحِلْمٍ.

حمد الله

اللَّهُمَّ لَكَ الْحَمْدُ عَلَى مَا تَأْخُذُ وَتُعْطِي، وَعَلَى مَا تُعَافي وَتَبْتَلي.حَمْداً


( 588 )

afflictest; praise which is the most acceptable to Thee the most like 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.

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 do not overtake Thee 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. 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.

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.

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

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


( 589 )

يَكُونُ أَرْضَى الْحَمْدِ لَكَ، وَأَحَبَّ الْحَمْدِ إِلَيْكَ، وَأَفْضَلَ الْحَمْدِ عِنْدَكَ. حَمْداً يَمْلاَُ مَا خَلَقْتَ، وَيَبْلُغُ مَا أَرَدْتَ.

حَمْداً لاَ يُحْجَبُ عَنْكَ، وَلاَ يُقْصَرُ دُونَكَ. حَمْداً لاَ يَنْقَطِعُ عَدَدُهُ، وَلاَ يَفْنَى مَدَدُهُ. فَلَسْنَا نَعْلَمُ كُنْهَ عَظَمَتِكَ إِلاَّ أَنَّا نَعْلَمُ أَنَّكَ:(حَيٌّ قَيُّومٌ، لاَ تَأْخُذُكَ سِنَةٌ (1) وَلاَ نَوْم)ٌ، لَمْ يَنْتَهِ إِلَيْكَ نَظَرٌ، وَلَمْ يُدْرِكْكَ بَصَرٌ، أَدْرَكْتَ الْأَبْصَارَ، وَأَحْصَيْتَ الْأَعْمَالَ، وَأَخَذْتَ (بِالنَّواصِي وَالاَْقْدَامِ)، 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. فَمَنْ فَرَّغَ قَلْبَهُ، وَأَعْمَلَ فِكْرَهُ، لِيَعْلَمَ كَيْفَ أَقَمْتَ عَرْشَكَ، وَكَيْفَ ذَرَأْتَ (2) خَلْقَكَ، وَكَيْفَ عَلَّقْتَ فِي الْهَوَاءِ سمَاوَاتِكَ، وَكَيْفَ مَدَدْتَ عَلى مَوْرِ (3) الْمَاءِ أَرْضَكَ، رَجَعَ طَرْفُهُ حَسِيراً (4) ، وَعَقْلُهُ مَبْهُوراً (5) ، وَسَمْعُهُ وَالَهِاً (6) ، وَفِكْرُهُ حَائِراً.

كيف يكون الرجاء

منها : 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 (7) ، وَكُلُّ خَوْفٍ مُحَقَّقٌ (8) ،


( 590 )

Allah if it is unreal.

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.

The example of the Holy Prophet

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.

The example of Musa (Moses)

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.


( 591 )

إِلاَّ خَوْفَ اللهِ فَإِنَّهُ مَعْلُولٌ (9) ، 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 (10) وَوَعْداً، وَكَذلِكَ مَنْ عَظُمَتِ الدُّنْيَا في عَيْنِهِ، وَكَبُرَ مَوْقِعُهَا مِنْ قَلْبِهِ، آثَرَهَا عَلَى اللهِ تَعَالي، فَانْقَطَعَ إِلَيْهَا، وَصَارَ عَبْداً لَهَا.

رسول الله(صلى الله عليه وآله)

وَلَقَدْ كَانَ فِي رَسُولِ الله ِ-صَلَّى اللهُ عَلَيْهِ وَآلِهِ- كَافٍ لَكَ فِي الْأُسْوَةِ (11) ، وَدَلِيلٌ لَكَ عَلَى ذَمِّ الدُّنْيَا وَعَيْبِهَا، وَكَثْرَةِ مَخَازِيهَا وَمَسَاوِيهَا، إِذْ قُبِضَتْ عَنْهُ أَطْرَافُهَا، وَوُطِّئَتْ لِغَيْرِهِ أَكْنَافُهَا (12) ، وَفُطِمَ مِنْ رَضَاعِهَا، وَزُوِيَ عَنْ زَخَارِفِهَا.

موسى(عليه السلام)

وَإِنْ شِئْتَ ثَنَّيْتُ بِمُوسى كَلِيمِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- إذْ يَقُولُ: (رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَىَّ مِنْ خَيْر فَقِيرٌ)، وَاللهِ، مَا سَأَلَهُ إِلاَّ خُبْزاً يَأْكُلُهُ، لاِنَّهُ كَانَ يَأْكُلُ بَقْلَةَ الْأَرْضِ، وَلَقَدْ كَانَتْ خُضْرَةُ الْبَقْلِ تُرَى مِنْ شَفِيفِ (13) صِفَاقِ (14) بَطْنِهِ، لِهُزَالِهِ وَتَشَذُّبِ لَحْمِهِ (15) .


( 592 )

The example of Dawud (David)

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.

The example of 'Isa (Jesus)

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.

Following the example of the Holy Prophet

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;


( 593 )

داوود(عليه السلام)

وَإِنْ شِئْتَ ثَلَّثْتُ بِدَاوودَ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- صَاحِبِ الْمَزَامِيرِ، وقَارِىءِ أَهْلِ الْجَنَّةِ، فَلَقَدْ كَانَ يَعْمَلُ سَفَائِفَ الْخُوصِ بِيَدِهِ (16) ، وَيَقُولُ لِجُلَسَائِهِ: أَيُّكُمْ يَكْفِينِي بَيْعَهَا! وَيَأْكُلُ قُرْصَ الشَّعِيرِ مِنْ ثَمَنِهَا.

عيسى(عليه السلام)

وَإِنْ شِئْتَ قُلْتُ فِي عِيسَى بْنِ مَرْيَمَ عَلَيْهِ السَّلامُ، فَلَقَدْ كَانَ يَتَوَسَّدُ الْحَجَرَ، وَيَلْبَسُ الْخَشِنَ، وَكَانَ إِدَامُهُ الْجُوعَ، وَسِرَاجُهُ بَاللَّيْلِ الْقَمَرَ، وَظِلاَلُهُ في الشِّتَاءِ مَشَارِقَ الْأَرْضِ وَمَغَارِبَهَا (17) ، وَفَاكِهَتُهُ وَرَيْحَانُهُ مَا تُنْبِتُ الْأَرْضُ لِلْبَهَائِمِ، وَلَمْ تَكُنْ لَهُ زَوْجَةٌ تَفْتِنُهُ، وَلاَ وَلَدٌ يَحْزُنُهُ، وَلاَ مَالٌ يَلْفِتُهُ، وَلاَ طَمَعٌ يُذِلُّهُ، دَابَّتُهُ رِجْلاَهُ، وَخَادِمُهُ يَدَاهُ!

الرسول الاعظم(صلى الله عليه وآله)

فَتَأَسَّ (18) بِنَبِيِّكَ الْأَطْيَبِ الْأَطْهَرِ-صَلَّى اللهُ عَلَيْهِ وَآلِهِ- فَإِنَّ فِيهِ أُسْوَةً لِمَنْ تَأَسَّى، وَعَزَاءً لِمَنْ تَعَزَّى ـ وَأَحَبُّ الْعِبَادِ إِلَى اللهِ الْمُتَأَسِّي بِنَبِيِّهِ، وَالْمُقْتَصُّ لِأَثَرِهِ. ـ قَضَمَ الدُّنْيَا قَضْماً (19) ، وَلَمْ يُعِرْهَا طَرْفاً، أَهْضَمُ (20) أَهْلِ الدُّنْيَا كَشْحاً (21) ، وَأَخْمَصُهُمْ (22) مِنَ الدُّنْيَا بَطْناً، عُرِضَتْ عَلَيْهِ الدُّنْيَا فَأَبَى أَنْ يَقْبَلَهَا، وَعَلِمَ أَنَّ اللهَ سُبْحَانَهُ أَبْغَضَ شَيْئاً


( 594 )

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.

The Prophet used to eat on the ground and sat like a slave. He repaired his shoe with his hand and patched his clothes with his hand. 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. In the same way he who hates a thing should hate to look at it or to hear about it.

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 great nearness 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.


( 595 )

فَأَبْغَضَهُ، وَحَقَّرَ شَيْئاً فَحَقَّرَهُ، وَصَغَّرَ شَيْئاً فَصَغَّرَهُ. وَلَوْ لَمْ يَكُنْ فِينَا إِلاَّ حُبُّنَا مَا أَبْغَضَ اللهُ وَ رَسُولُهُ، وَتَعْظِيمُنَا مَا صَغَّرَ اللهُ وَ رَسُولُهُ، لَكَفَى بِهِ شِقَاقاً للهِِ، وَمُحَادَّةً (23) عَنْ أَمْرِ اللهِ. وَلَقَدْ كَانَ-صَلَّى اللهُ عَلَيْهِ وَآلِهِ- يَأْكُلُ عَلَى الْأَرْضِ، وَيَجْلِسُ جِلْسَةَ الْعَبْدِ، وَيَخْصِفُ بَيَدِهِ نَعْلَهُ (24) ، وَيَرْقَعُ بِيَدِهِ ثَوْبَهُ، وَيَرْكَبُ الْحِمَارَ الْعَارِيَ (25) ، وَيُرْدِفُ (26) خَلْفَهُ، وَيَكُونُ السِّتْرُ عَلَى بَابِ بَيْتِهِ فَتَكُونُ فِيهِ التَّصَاوِيرُ فَيَقُولُ: «يَا فُلاَنَةُ ـ لْإِحْدَى 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 (27) ، وَلاَ يَعْتَقِدَهَا قَرَاراً، وَلاَ يَرْجُو فِيهَا مُقَاماً، فَأَخْرَجَهَا مِنَ النَّفْسِ، وَأَشْخَصَهَا (28) عَنِ الْقَلْبِ، وَغَيَّبَهَا عَنِ الْبَصَرِ. وَكَذلِكَ مَنْ أَبْغَضَ شَيْئاً أَبْغَضَ أَنْ يَنْظُرَ إِلَيْهِ، وَأَنْ يُذْكَرَ عِنْدَهُ.

وَلَقَدْ كَانَ فِي رَسُولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَآلِهِ- مَا يَدُلُّكَ عَلَى مَسَاوِىءِ الدُّنْيَا وَعُيُوبِهَا: إِذْ جَاعَ فِيهَا مَعَ خَاصَّتِهِ (29) ، وَزُوِيَتْ عَنْهُ (30) زَخَارِفُهَا مَعَ عَظِيمِ زُلْفَتِهِ (31) . فَلْيَنْظُرْ نَاظِرٌ بِعَقْلِهِ: أَكْرَمَ اللهُ مُحَمَّداً بِذلِكَ أَمْ أَهَانَهُ! فَإِنْ قَالَ: أَهَانَهُ، فَقَدْ كَذَبَ ـ وَاللهِ الْعَظِيمِ ـ بِالْإِفْكِ الْعَظِيمِ, وَإِنْ قَالَ: أَكْرَمَهُ، فَلْيَعْلَمْ أَنَّ اللهَ قَدْ أَهَانَ غَيْرَهُ حَيْثُ بَسَطَ الدُّنْيَا لَهُ، وَزَوَاهَا عَنْ أَقْرَبِ النَّاسِ مِنْهُ. فَتَأسَّى


( 596 )

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.

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

* * * * *

SERMON 161

Deputation of the Holy Prophet

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.

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


( 597 )

مُتَأَسٍّ بِنَبِيِّهِ، وَاقْتَصَّ أَثَرَهُ، وَوَلَجَ مَوْلِجَهُ، وَإِلاَّ فَلاَ يَأْمَنِ الْهَلَكَةَ، فَإِنَّ اللهَ جَعَلَ مُحَمَّداً -صَلَّى اللهُ عَلَيْهِ وَآلِهِ- عَلَماً لِلسَّاعَةِ (32) ، وَمُبَشِّراً بِالْجَنَّةِ، وَمُنْذِراً بِالعُقُوبَةِ. خَرَجَ مِنَ الدُّنْيَا خَمِيصاً (33) ، وَوَرَدَ الْآخِرَةَ سَلِيماً، لَمْ يَضَعْ حَجَراً عَلَى حَجَرٍ، حَتَّى مَضَى لِسَبِيلِهِ، وَأَجَابَ دَاعِيَ رَبِّهِ. فَمَا أَعْظَمَ مِنَّةَ اللهِ عِنْدَنَا حِينَ أَنْعَمَ عَلَيْنَا بِهِ سَلَفاً نَتَّبِعُهُ، وَقَائِداً نَطَأُ عَقِبَهُ (34) ! وَاللهِ لَقَدْ رَقَّعْتُ مِدْرَعَتِي (35) هذِهِ حَتَّى اسْتَحْيَيْتُ مِنْ رَاقِعِهَا، وَلَقَدْ قَالَ لِي قَائِلٌ: أَلاَ تَنْبِذُهَا عَنْكَ؟ فَقُلْتُ: اغْرُبْ عَنِّي (36) ، فَعِنْدَ الصَّبَاحِ يَحْمَدُ الْقَوْمُ السُّرَى (37) !

[ 161 ] ومن خطبة له عليه السلام

في صفة النبي وأهل بيته وأتباع دينه، وفيها يعظ بالتقوى

الرسول وأهله وأتباع دينه

ابْتَعَثَهُ بِالنُّورِ الْمُضِىءِ، وَالْبُرهَانِ الْجَليِّ، وَالْمِنْهَاجِ الْبَادِي (1) ، وَالْكِتَابِ الْهَادِي. أُسْرَتُهُ خَيْرُ أُسْرَةٍ، وَشَجَرَتُهُ خَيْرُ شَجَرَةٍ، أَغصَانُهَا مُعْتَدِلَةٌ، وَثِمَارُهَا مُتَهَدِّلَةٌ (2) . مَوْلِدُهُ بِمَكَّةَ، وَهِجْرَتُهُ بِطَيْبَةَ (3) ، عَلا بِهَا ذِكْرُهُ، وَامْتَدَّ مِنْهَا صَوْتُهُ. أَرْسَلَهُ بِحُجَّةٍ كَافِيَةٍ، وَمَوْعِظَةٍ شَافِيةٍ، وَدَعْوَةٍ مُتَلافِيَةٍ (4) . أَظْهَرَ بِهِ الشَّرائِعَ الْمَجْهُولَةَ، وَقَمَعَ بِهِ


( 598 )

that had been introduced. Through him He explained the detailed commands. Now whoever adopts a religion other than Islam 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.

Drawing lessons from this world

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. 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.

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' creature of Allah like the fear of one who has control over him-


( 599 )

الْبِدَعَ الْمَدْخُولَةَ، وَبَيَّنَ بِهِ الْأَحْكَامَ الْمَفْصُولَةَ (5) . فَـ (مَنْ يَبْتَغِ غَيْرَ الاسْلامِ دِيناً) تَتَحَقَّقْ شِقْوَتُهُ، وَتَنْفَصِمْ عُرْوَتُهُ، وَتَعْظُمْ كَبْوَتُهُ (6) ، وَيَكُنْ مَآبُهُ (7) إلَى الْحُزْنِ الطَّوِيلِ وَالْعَذَابِ الْوَبيلِ.

وَأَتَوَكَّلُ عَلَى اللهِ تَوَكُّلَ الْإِنَابَةِ (8) إلَيْهِ، وَأَسْتَرْشِدُهُ السَّبِيلَ المُؤَدِّيَةَ إلى جَنَّتِهِ، الْقَاصِدَةَ إلى مَحَلِّ رَغْبَتِهِ.

النصح بالتّقوى

أُوصِيكُمْ عِبَادَاللهِ، بِتَقْوَى اللهِ وَطَاعَتِهِ، فَإنَّهَا النَّجَاةُ غَداً، وَالْمَنْجَاةُ أَبَداً. رَهَّبَ فَأبْلَغَ، وَرَغَّبَ فَأَسْبَغَ (9) ، وَوَصَفَ لَكُمُ الدُّنْيَا وَانْقِطَاعَهَا، وَزَوَالَهَا وَانْتِقَا لَهَا. فَأَعْرِضُوا عَمَّا يُعْجِبُكُمْ فِيهَا لِقِلَّةِ مَا يَصْحَبُكُمْ مِنْهَا، أَقْرَبُ دَارٍ مِنْ سَخَطِ اللهِ، وَأَبْعَدُهَا مِنْ رِضْوَانِ اللهِ! فَغُضُّوا عَنْكُمْ ـ عِبَادَاللهِ ـ غُمُومَهَا وَأَشْغَالَهَا، لِمَا قَدْ أَيْقَنْتُمْ بِهِ مِنْ فِرَاقِهَا وَتَصَرُّفِ حَالاَتِهَا. فَاحْذَروُهَا حَذَرَ الشَّفِيقِ النَّاصِحِ (10) ، وَالْمُجِدِّ الْكَادِحِ (11) ، وَاعْتَبِرُوا بِمَا قَدْ رَأَيْتُمْ مِنْ مَصَارعِ الْقُرُونِ قَبْلَكُمْ: قَدْ تَزَايَلَتْ أَوْصَالُهُمْ (12) ، وَزَالَتْ أسْمَاعُهُمْ وَأَبْصَارُهُمْ، وَذَهَبَ شَرَفُهُمْ وَعِزُّهُمْ، وَانْقَطَعَ سُرُورُهُمْ وَنَعِيمُهُمْ; فَبُدِّلُوا بِقُرْبِ الْأَوْلاَدِ فَقْدَهَا، وَبِصُحْبَةِ الْأَزْوَاجِ مُفَارَقتَهَا. لاَ يَتَفَاخَرُونَ، وَلاَ يَتَنَاصَرُونَ، وَلاَ يَتَنَاسَلُونَ، وَلاَ يَتَزَاوَرُونَ، وَلاَ يَتَحَاوَرُونَ (13) . فَاحْذَروُا، عِبَادَاللهِ، حَذَرَ


( 600 )

self who can check his passions and perceive with his wisdom. Surely the matter is quite clear the banner is standing the course is level and the way is straight.

* * * * *

SERMON 162

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:

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 oppression against us in this matter although we were the highest as regards descent and the strongest in relationship with the Messenger of Allah. It was a selfish act over which the hearts of people became greedy although some people did not care for it. 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." (1)

Come and look at the son of Abu Sufyan (Mu'awiyah). Time has made me laugh after weeping. 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


( 601 )

الْغَالِبِ لِنَفْسِهِ، الْمَانِعِ لِشَهْوَتِهِ، النَّاظِرِ بِعَقْلِهِ; فَإنَّ الْأَمْرَ وَاضِحٌ، وَالْعَلَمَ قَائِمٌ، وَالطَّرِيقَ جَدَدٌ (14) ، وَالسَّبِيلَ قَصْدٌ (15) .

[ 162 ] ومن كلام له عليه السلام

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

يَا أَخَا بَنِي أَسَدٍ. إنَّكَ لَقَلِقُ الْوَضِينِ (1) ، تُرْسِلُ (2) فِي غَيْرِ سَدَدٍ (3) ، وَلَكَ بَعْدُ ذِمَامَةُ (4) الصِّهْرِ وَحَقُّ الْمَسْأَلَةِ، وَقَدِ اسْتَعْلَمْتَ فَاعْلَمْ: أمَّا الْإِسْتِبْدادُ عَلَيْنَا بِهذَا الْمَقامِ وَنَحْنُ الْأَعْلَوْنَ نَسَباً، وَالْأَشَدُّونَ بِالرَّسُولِ -صَلَّى اللهُ عَلَيْهِ وَآلِه- نَوْطاً (5) ، فَإنَّهَا كَانَتْ أَثَرَةً (6) شَحَّتْ عَلَيْهَا نُفُوسُ قَوْم، وَسَخَتْ عَنْهَا نُفوسُ آخَرِينَ، وَالْحَكَمُ اللهُ، وَالْمَعْوَدُ إلَيْهِ الْقِيَامَةُ.

وَدَعْ عَنْكَ نَهْباً (7) صِيحَ (8) فِي حَجَرَاتِهِ (9) وَلكِنْ حَدِيثاً مَا حَدِيثُ الرَّوَاحِلِ وَهَلُمَّ (10) الْخَطْبَ (11) فِي ابْنِ أَبِي سُفْيَانَ، فَلَقَدْ أَضْحَكَنِي الدَّهْرُ بَعْدَ إبْكَائِهِ، وَلاَ غَرْوَ وَاللهِ، فَيَا لَهُ خَطْباً يَسْتَفْرِغُ الْعَجَبَ، وَيُكْثِرُ الْأَوَدَ (12) ! حَاوَلَ الْقَوْمُ إِطْفَاءَ نَورِ اللهِ مِنْ مِصْباحِهِ، وَسَدَّ فَوَّارِهِ (13)


( 602 )

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)

(1). This is a hemistich from the couplet of the famous Arab poet Imriu'l-Qays al-Kindi. The second hemistich is:

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

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 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.


( 603 )

مِنْ يَنْبُوعِهِ، وَجَدَحُوا (14) بَيْنِي وَبَيْنَهُمْ شِرْباً وَبِيئاً (15) ، فَإنْ تَرْتَفِعْ عَنَّا وَعَنْهُمْ مِحَنُ الْبَلْوَى، أَحْمِلْهُمْ مِنَ الْحَقِّ عَلَى مَحْضِهِ (16) ، وَإنْ تَكُنِ الْأُخْرَى، (فَلا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَراتٍ إنَّ اللهَ عَلِيمٌ بِمَا يَصْنَعُونَ).