A Treasury of Virtues PDF
A Treasury of Virtues PDF
A Treasury of Virtues PDF
and
One Hundred Proverbs
Library of Arabic Literature
Editorial Board
General Editor
Philip F. Kennedy, New York University
Executive Editors
James E. Montgomery, University of Cambridge
Shawkat M. Toorawa, Cornell University
Editors
Julia Bray, University of Oxford
Michael Cooperson, University of California, Los Angeles
Joseph E. Lowry, University of Pennsylvania
Tahera Qutbuddin, University of Chicago
Devin J. Stewart, Emory University
Managing Editor
Chip Rossetti
Volume Editor
Shawkat M. Toorawa
Letter from the General Editor
The Library of Arabic Literature is a new series offering Arabic editions and
English translations of key works of classical and pre-modern Arabic literature,
as well as anthologies and thematic readers. Our books are edited and trans-
lated by distinguished scholars of Arabic and Islamic studies, and are published
in parallel-text format with Arabic and English on facing pages. The Library of
Arabic Literature will include texts from the pre-Islamic era to the cusp of the
modern period, and will encompass a wide range of genres, including poetry,
poetics, fiction, religion, philosophy, law, science, history, and historiography.
Supported by a grant from the New York University Abu Dhabi Institute,
and established in partnership with NYU Press, the Library of Arabic Literature
will produce authoritative Arabic editions and modern, lucid English transla-
tions, with the goal of introducing the Arabic literary heritage to scholars and
students, as well as to a general audience of readers.
Philip F. Kennedy
General Editor, Library of Arabic Literature
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A Treasury of Virtues
Al-Qāḍī Al-Quḍāʿ ī
with the
attributed to
Al-Jāḥiẓ
A Treasury of Virtues 2
Wise Sayings 8
Censure of this World and Exhortations to Reject Worldliness 42
Counsel 66
Prescriptions and Proscriptions 74
ʿAlī’s Questions with Answers, and ʿAlī’s Answers to Questions 108
Sayings with Unusual Words 138
Unique Sayings and Pithy Words 148
Prayers and Supplications 176
Verse 198
Notes 235
Glossary of Names and Terms 239
Bibliography 251
Further Reading 257
Index 259
About the NYU Abu Dhabi Institute 270
About the Typefaces 271
About the Editor-Translator 272
This page intentionally left blank
Acknowledgements
Many people helped bring this project to fruition, and I take this opportunity to
gratefully acknowledge their kindness:
My father Syedi Khuzaima Qutbuddin, a venerable scholar, has tutored me
on ʿAlī’s sermons on a regular basis since childhood, and throughout my work
on this book, he and my mother Sakina Qutbuddin have been a rock of sup-
port. My husband, Abduz-Zahir Mohyuddin, was a constant sounding board for
precision of ideas and clarity of writing. My project editor at LAL, Professor
Shawkat Toorawa, spent innumerable hours reviewing each line of the text in
great detail, offering excellent advice and expert critique; my fellow LAL edi-
tors—Professors Philip Kennedy, James Montgomery, Joseph Lowry, Julia Bray,
Michael Cooperson, and Devin Stewart—lent a willing hand in solving some
of the text’s cryptic utterances; LAL managing editor, Chip Rossetti, efficiently
kept me on track through the process; Stuart Brown, LAL digital production
manager, Mariam Bazeed, copy editor, and Wiam El-Tamami, proofreader,
helped bring the project to its final form. My brothers and sisters—Dr. Bazat-
Saifiyah, Bazat-Tyebah, Taher, Dr. Abde-Ali, Fatema, Arwa Qurratulain,
Dr. Husain, and Dr. Aziz Qutbuddin—scholars of Arabic in their own right,
gave valuable feedback on various parts of the translation. Professor Beatrice
Gruendler offered insightful suggestions in the early stages of the project. My
colleagues at the University of Chicago—Professors Franklin Lewis, Ahmed
El-Shamsy, Dennis Pardee, Noha Aboulmagd Forster, and Muhammad Eissa—
answered questions on assorted aspects of the text. Dr. Marlis Saleh, Middle
East Librarian at the University of Chicago, aided in procuring manuscripts.
Dr. Farhad Daftary and Mr. Alnoor Merchant facilitated access to a manuscript
in the library of the Institute of Ismaili Studies in London. Scholars from dif-
ferent parts of the world answered queries: adabiyat listserv members from
the US and Europe on transcriptions of Arabic and Persian names; Professor
Ramzi Baalbaki of the American University of Beirut on fine points of Arabic
x
grammar and orthography; and Mr. Mahdi Alizadeh, Director of the Center for
Research in Ethics and Moral Education in Qom, on the source of the epigraph
to the Introduction. My graduate students assisted in different ways: Ayshe Polat
located a Turkish translation of the One Hundred Proverbs in Istanbul; Lyall
Armstrong answered Bible-related questions; and Jeremy Vecchi lent a hand
with technical aspects of microforms. My son Hyder helped too, he brightens
each and every day for me with his sweet smile.
ّٰ
I thank you all sincerely. ج� ز� اك ا �ل��ل�ه خ���ير ا
م
xi
Abbreviations
For Arabic abbreviations of manuscripts used in the edition, see A Note on the Text.
xii
Introduction
ʿAlī ibn Abī Ṭālib (d. 40/661) was an acknowledged master of Arabic elo-
quence and a renowned sage of Islamic wisdom. When ʿAbd al-Ḥamīd al-Kātib
(d. 132/750)—who has been called the “father of Arabic prose,” and who was a
chancery official for the intensely anti-ʿAlid Umayyads—was asked, “What en-
abled you to master the science of eloquence; what formed your training in it?”,
he replied, “Memorizing the words of ʿAlī.”2 Over the centuries, ʿAlī’s sermons,
sayings, and teachings were avidly and assiduously collected, quoted, and stud-
ied, and extensively anthologized, excerpted, and interpreted. There are in fact
tens of collections, in thousands of pages, of ʿAlī’s compiled words. Among the
earliest and best known extant compilations are A Treasury of Virtues (Dustūr
maʿālim al-ḥikam wa-maʾthūr makārim al-shiyam) collected by the Fatimid
Shafiʿī judge, al-Quḍāʿī (d. 454/1062), and the One Hundred Proverbs (Miʾat
kalimah), attributed to the eminent Abbasid litterateur, al-Jāḥiẓ (d. 255/869).
They include some of ʿAlī’s most moving sermons and a number of his pithiest
maxims. In this volume, I present both these important compilations in new
critical editions of the Arabic text using several original manuscripts, and in the
first English translation.
xiii
Introduction
Guided Caliphs.” Both Shia and Sunni Muslims laud him for his deep person-
al loyalty to Muḥammad, his valorous role in the early battles of Badr, Uḥud,
Khandaq, Khaybar, and Ḥunayn, and his profound piety, learning, and justice.
They recount numerous hadiths from the Prophet praising him, among the most
famous of which are: “I am the city of knowledge and ʿAlī is its gateway”; “ʿAlī
is to me as Aaron was to Moses, except that there is no prophet after me”; “You,
ʿAlī, are my brother in this world and the next.”
To better understand ʿAlī’s words, it is important to examine the historical,
religious, and political context from which his teachings arise. Most, perhaps
all, of ʿAlī’s recorded sermons are said to be from the four turbulent years of
his caliphate (36–40/656–61). His harsh censure of this world, his many death-
themed sermons, and his urgent exhortations to prepare for the hereafter, clearly
resonate the difficult reality of those years.
Born in Mecca around ad 600, ʿAlī was raised by his older cousin Muḥammad.
He was about ten years old when Muḥammad began the call to Islam, twenty-
three at the time of the Muslims’ migration to Medina, and thirty-three when
Muḥammad died. He participated actively in the setting up of the Medinan
polity, playing a key role in establishing Islam in its nascent stage. Early in his
time in Medina, he married the Prophet’s youngest daughter Fāṭimah, and
had four children with her: al-Ḥasan, al-Ḥusayn, Zaynab, and Umm Kulthūm.
Muḥammad’s line continued solely through ʿAlī’s two sons, a line which would
become an important locus for the Shia doctrine of the imamate.
After Muḥammad’s death in 10/632, ʿAlī took a back seat in government
during the reigns of the caliphs Abū Bakr, ʿUmar, and ʿUthmān. The Shia say he
spent those twenty-five years collecting the Qurʾan and imparting wisdom to
al-Ḥasan and al-Ḥusayn. After ʿUthmān’s assassination in 36/656, however, he
was thrust into the limelight when the community pledged allegiance to him as
the new caliph. During the four short years of his reign, he fought three major
battles against groups of Muslims who had revolted against him: (1) The Battle of
the Camel against the people of Basra, led by the Prophet’s widow ʿĀʾishah and
the companions Ṭalḥah and Zubayr (the battle is named after the camel ʿĀʾishah
rode onto the battlefield); (2) the Battle of Ṣiffīn against the people of Syria,
led by the governor of Damascus, the Umayyad Muʿāwiyah ibn Abī Sufyān; and
(3) the Battle of Nahrawān against a group of renegades from ʿAlī’s own army
who came to be known as the Khārijites. In these battles, ʿAlī was supported
by many of the Prophet’s companions from Medina, as well as the people of
xiv
Introduction
Kufa and Basra. Many of his close associates played key roles in his administra-
tion,3 and some are named as interlocutors in the Treasury of Virtues. ʿAlī had
moved to Kufa from Medina immediately after assuming the caliphate in order
to intercept the first group of rebels, and thereafter remained in Iraq, occupied
with the Syrian conflict. He spent his last few months unsuccessfully urging the
Kufans to regroup and fight Muʿāwiyah. In 40/661, ʿAlī was killed by a Khārijite
assassin while he was praying in the mosque in Kufa. His shrine in present-day
Najaf, near Kufa, has become an important site of Shia pilgrimage, scholarship,
and activism.
An account of ʿAlī by his close companion Ḍirār ibn Ḍamrah al-Ṣudāʾ ī al-
Nahshalī nicely sums up his personality and image. Not only does it encapsulate
his companions’ affectionate yet reverent regard, it also highlights the austere
lifestyle and the concern with the hereafter that underpin ʿAlī’s pietistic teach-
ings. Moreover, it comments appositely for our purposes on ʿAlī’s wisdom and
exposition. The report is as follows:4
Ḍirār came to Damascus to pay a visit to Muʿāwiyah (now caliph after ʿAlī’s
death).5 Muʿāwiyah said: Ḍirār, describe ʿAlī to me. Ḍirār replied: Let it go,
please. Muʿāwiyah insisted and Ḍirār complied, saying:
ʿAlī was farsighted and strong. When pronouncing judgment, he was dis-
cerning. When commanding, he was just. Knowledge gushed from his person.
Wisdom spoke upon his tongue.6 He shied away from the ornaments of this
world, taking solace in the lonely night. He wept copiously in prayer, thought
deeply, and turned his hands one over the other, admonishing himself be-
fore admonishing others. He favored simple food and plain clothes. He lived
amongst us as one of us, responding when asked, and answering when ques-
tioned. But despite our intimacy, we would approach him with reverent awe,
hesitating to call him out for a casual conversation.7 He respected the pious and
was kind to the poor. The powerful did not dare presume upon a favorable rul-
ing and the weak never despaired of his justice.
I saw him once when the night had let down its curtain and the stars had
set. He stood in his place of prayer with a hand on his beard, writhing as one
who had been stung by a snake. Weeping grievously, he exclaimed: “O world!
Tempt someone other than me! Is it me you have come to seduce? Is it me you
long for? Far be it! Far be it! I have divorced you thrice, a divorce that does not
permit reconciliation. Your life is short, your value little. Alas! My provisions
are scarce, the distance long, and the journey must be made alone!”
xv
Introduction
Moved to tears, Muʿāwiyah responded: May God have mercy on ʿAlī, truly
he was as you describe! How do you grieve for his loss, Ḍirār? Ḍirār replied: My
sorrow is akin to the anguish of a mother whose only child has been butchered
in her lap.
While writing was known in ʿAlī’s time—in fact, he is reported to have been
one of the Prophet’s scribes who wrote down Qurʾanic passages as they were
revealed—his society was primarily oral. Accordingly, the principal mode of
verbal production, transmission, and collection was oral, and ʿAlī’s words were
initially related for a century or more chiefly by word of mouth. This long period
of oral transmission left room for errors in communication and even outright
fabrication.8 Nevertheless, the existence of a genuine core of materials from the
period is far from inconceivable. The robustness of the indigenous oral tradition
gives us good reason to believe in the validity of the oeuvre. Mary Carruthers
has shown that members of oral societies had prodigious memories on which
they relied to transmit lengthy pieces of their artistic verbal production.9 More-
over, Gregor Schoeler has demonstrated that oral transmission in this society
was increasingly supplemented by scholarly note-taking.10 Because ʿAlī was an
important figure in early Islamic history who preached often and in many differ-
ent contexts to large public audiences, the early Muslims had good reason and
ample opportunity to remember and pass on his teachings. So it is quite feasible
that a portion of the words in our two texts were spoken—with some variation
or even verbatim—by ʿAlī himself.11
ʿAlī’s words were collected and passed down through the centuries by many
individuals. We are told of a written collection by a man named Zayd ibn Wahb
al-Juhanī (d. 96/715) who fought in his army at Ṣiffīn,12 but this is perhaps an
anomaly. Writing became widespread in the Islamic world after the introduc-
tion of paper-making techniques to it from China in the mid eighth century ad,
and it was only then that ʿAlī’s words—along with prophetic traditions, historical
reports, and poetry—were systematically transcribed.
In the eighth and ninth centuries ad, historian-compilers such as Abū Mikh-
naf (d. 157/774), Abū Naṣr al-Minqarī (d. 202/818), Ibn al-Kalbī (d. 205/820),
al‑Wāqidī (d. 207/822), al-Madāʾinī (d. 225/840), and al-Thaqafī (d. 283/896) are
reported to have collected ʿAlī’s sermons, speeches, and epistles in independent
xvi
Introduction
works. In the tenth century, the Fatimid jurist and historian al-Qāḍī al-Nuʿmān
(d. 363/974) is reported to have collected ʿAlī’s sermons and written a commen-
tary on them.13 None of these early compilations survive. But ʿAlī’s words were
also transcribed into synthetic historical works by the same historians men-
tioned above, as well as by several others, and many of these are extant.14
ʿAlī’s words were culled from these historical works (and perhaps also cop-
ied from the earlier independent works) by literary anthologists such as al-Jāḥiẓ
(d. 255/869), Ibn ʿAbd Rabbih (d. 328/940), and many other scholars. In the
tenth, eleventh, and twelfth centuries ad, major independent compilations of
ʿAlī’s words were put together from the earlier written sources, still extant to-
day: The celebrated compilation by al-Sharīf al-Raḍī (d. 406/1014), The Path of
Eloquence (Nahj al-balāghah) has attracted over four hundred commentaries. Al-
Quḍāʿī (d. 454/1062), the compiler of A Treasury of Virtues, was of the generation
after al-Raḍī, and the contents of his collection overlap to a certain extent with
The Path of Eloquence. Other extant compilations of ʿAlī’s words include Scat-
tered Pearls (Nathr al-laʿālī) by al-Ṭabarsī (d. 548/1153), and Radiant Maxims and
Pearly Sayings (Ghurar al-ḥikam wa-durar al-kalim) by al-Āmidī (d. 550/1155).15
As a result of the early oral transmission of these materials, assorted render-
ings of the same piece appear in different works. There are even multiple ren-
derings of the same piece within one collection, including a number of near-
identical passages and maxims in the Treasury of Virtues. This phenomenon
derives from the nature of compiling similar materials from disparate sources,
as al-Quḍāʿī has done. Moreover, some proverbs (and also some sermons), are
attributed to more than one person.16
xvii
Introduction
Understanding the orality of ʿAlī’s milieu is also crucial to parsing his liter-
ary style. In a study that addresses issues of both authenticity and technique,
Walter Ong has shown that verbal expression in an oral culture is mnemonic.18
He argues that to retain carefully articulated thought, rhythmic patterns must be
used. By and large, the materials in the present volume display such oral patterns
(as do sermons and sayings attributed to the prophet Muḥammad and other
prominent early Islamic orators). Parallelism, which is the hallmark of ʿAlī’s ver-
bal creations, produces a strong acoustic rhythm, and pithy sentences, repeti-
tion, assonance, and prose-rhyme augment this rhythm. Several other features
of oral-based verbal production are also discernible, including vivid imagery,
testimonial citation, additive rather than subordinative phrases, aggregative
rather than analytic expositions, an agonistic tone, and closeness to the human
lifeworld, shown through the use of mundane objects and daily activities as
metaphors physically showcasing abstract ideas.19 (Arabic prose produced after
writing became widespread, such as the sermons of the tenth-century Syrian
preacher Ibn Nubātah, would have a very different feel, including longer sen-
tences, consistent rhyming, and much less parallelism.) To Ong’s list of features
of orality, we can add an abundance of audience engagement features: direct
address, emphatic structures, rhetorical questions, and prescriptive phrases.
Together, these elements create a dense web pulling in the audience toward
participation in the speech act—and thus the persuasive goal—of the orator.
Moreover, the elegance of Ali’s words is apparent in their dignified yet simple
language and their apposite positioning.
Growing up under Muḥammad’s care, ʿAlī was continually exposed to the
Qurʾanic revelation; consequently, his words are permeated by its vocabulary
and themes. From time to time, he also cites Qurʾanic verses verbatim, endors-
ing the gravity of his teachings with divine authority. There is a religious flavor, a
focus on piety, in all modes of ʿAlī’s speech, undergirding even the material pro-
duced in a political or military context. At the same time, his words also have a
distinctly local flavor, a cultural texture grounded in the desert topography, tribal
society, nomadic lifestyle, and rich poetic tradition of the Arabian Peninsula. In
his verbal production, Qurʾanic themes merge with nature imagery to produce a
distinctive template of Islamic preaching. Directives to contemplate the purpose
of life and the majesty of the creator combine with the vocabulary and images of
camel caravans, racing horses, and watering holes. Cultural, geographical, and
religious strata converge, coming together in a single, seamless, whole.20
xviii
Introduction
xix
Introduction
xx
Introduction
xxi
Introduction
ʿAlī’s closeness to the Prophet. There is also a chapter on sayings that use rare
words or phrases. Proverbs are the single most prominent genre in the book,
presented in three separate chapters, occurring in distinct grammatical and rhe-
torical patterns, and containing mostly moral advice.
Abū ʿUthmān ʿAmr ibn Baḥr al-Jāḥiẓ (“Pop-eyed”) is one of the best known
figures of Arabic literary history. Born and raised in Basra in a humble family
of possibly African origin, he was a self-educated litterateur who wrote some
240 books and essays on diverse topics, of which 75 survive in whole or in part.
His writings include: (1) books of literary criticism which also anthologize
much prose and poetry such as the 4-volume Book of Eloquence and Exposition
(Kitāb al-Bayān wa-l-tabyīn), and the 7-volume Book of Living Beings (Kitāb al-
Ḥayawān); (2) vivid portrayals and incisive critiques of society in shorter books
and essays such as The Book of Misers (Kitāb al-Bukhalāʾ ), The Virtues of the
Turks (Manāqib al-Turk), and The Epistle on Singing Girls (Risālah fī l-Qiyān);
(3) rationalist theological and sectarian Sunni treatises, such as the Epistle on
the Createdness of the Qurʾan (Risālah fī Khalq al-Qurʾān), and The Epistle on
the Position of the Supporters of ʿUthmān (Risālah fī Maqālat al-ʿUthmāniyyah);
and (4) expositions legitimizing the ruling Abbasids, such as the Epistle on the
Abbasids (Risālah fī l-ʿAbbāsiyyah).
Several manuscripts of the One Hundred Proverbs (Miʾat kalimah)—some-
times called One Hundred Select Proverbs (Miʾat kalimah mukhtārah) or Maxims
of ʿAlī (Amthāl ʿAlī)—credit al-Jāḥiẓ with their compilation. These manuscripts
cite the Abbasid scholar Ibn Durayd (d. 312/933), who says he obtained it from
Ibn Abī Ṭāhir Ṭayfūr (d. 280/893), a friend of al-Jāḥiẓ according to the report,
who had himself solicited it from al-Jāḥiẓ. In this report, Ibn Abī Ṭāhir tells Ibn
Durayd the following:
For years al-Jāḥiẓ had been saying to us that the commander of the faithful ʿAlī
ibn Abī Ṭālib had produced a hundred proverbs, each one worth a thousand
of the best proverbs produced by the Arabs. I asked him many times to collect
and dictate them to me. He would promise to do so, but deliberately, stingily,
forget. One day toward the end of his life, he brought out several earlier drafts
of his own works, culled from them ʿAlī’s proverbs, wrote them down with his
own hand, and gave them to me.
xxii
Introduction
The One Hundred Proverbs is also transcribed in full and attributed to al-Jāḥiẓ by
three medieval scholars: al-Thaʿālibī (d. 429/1038) in Inimitability and Pithiness
(al-I ʿjāz wa-l-ījāz),37 Abū l-Muʾayyad al-Muwaffaq al-Khwārizmī (d. 568/1172) in
The Book of Virtues (Kitāb al-Manāqib),38 and Ibn al-Ṣabbāgh (d. 855/1451) in
Important Chapters on Recognizing the Imams (al-Fuṣūl al-muhimmah fī maʿrifat
al-aʾimmah).39 The compilation and its ascription to al-Jāḥiẓ are also mentioned
by al-Āmidī in his introduction to the Radiant Maxims (Ghurar al-ḥikam).40
And yet, the attribution of the collection to al-Jāḥiẓ is uncertain, perhaps
even unlikely. Charles Pellat, who compiled a critical listing of al-Jāḥīẓ’s works,
expresses skepticism at the ascription (although he does not explain why),41 and
when I looked through the indices of al-Jāḥiẓ’s published works, I found just five
maxims of the One Hundred Proverbs cited in them.42 If al-Jāḥiẓ culled the prov-
erbs from his own works, this low number appears to belie the attribution. One
possibility might be that al-Jāḥiẓ culled the hundred proverbs from earlier drafts
of his own works (musawwadāt taṣānīfihī, according to al-Khwārizmī), and per-
haps these drafts had materials not included in the final versions. Another im-
portant consideration is that only a fraction of al-Jāḥiẓ’s works has survived, and
the missing maxims might be from his lost books.
Whatever the authorship, the One Hundred Proverbs is a text that has at-
tracted much attention. There are numerous commentaries in Arabic, as well
as Persian and Ottoman Turkish translations, supercommentaries, and verse
renditions, typically one or two couplets per saying, with handsome calligraphy
and beautiful illumination.43 The work continues to be studied assiduously by
Muslims across the globe. Two well-known commentaries are: (1) al-Rashīd al-
Waṭwāṭ (d. 578/1182), What Every Student Needs, to Understand the Words of ʿAlī
ibn Abī Ṭālib (Maṭlūb kull ṭālib min kalām ʿAlī ibn Abī Ṭālib); and (2) Maytham
al-Baḥrānī (d. 679/1280), Commentary on the One Hundred Proverbs (Sharḥ
Miʾat kalimah).44 The One Hundred Proverbs has also been translated into mod-
ern Turkish as Hazrat-i Ali’nin Yüz Sözü.
ʿAlī’s words, particularly his proverbial sayings, were among the earliest pieces
of Arabic literature with which the Western world engaged, presumably because
of their universal ethical appeal. Following the first edition in the seventeenth
century, there are at least two translations and four editions with translations
xxiii
from the eighteenth and nineteenth centuries, of ʿAlī’s gnomic maxims and verse
into Western languages, including Old English, Latin, and German (these are
listed in the Bibliography). Al-Ṭabarsī’s Scattered Pearls seems to have been a
particular favorite. In the twentieth century, no further translations of those spe-
cific compilations appeared. Al-Raḍī’s Path of Eloquence, however, was translat-
ed several times in Iran and India, unfortunately in rather lackluster translations;
the one accurate and idiomatic partial rendition is Thomas Cleary’s English
translation of its wisdom section.
The first Western translator of ʿAlī’s words was Simon Ockley, Professor
of Arabic at the University of Cambridge in the early eighteenth century. He
extolled the humanitarian grounding of ʿAlī’s sayings, adducing them as proof
against accusations of “gross ignorance” leveled at the Arabians by eighteenth
century Englishmen. His words are an appropriate characterization with which
to conclude:
The Sentences are full, and to the Purpose: They breathe a Spirit of pure Devo-
tion, Strictness of Life, and express the greatest Gravity, and a most profound
Experience in all the Affairs of Human Life . . . All that I say, is, That there is
enough, even in this little Handful, to vindicate, in the Judgment of any Man of
Sense, the poor injured Arabians, from the Imputation of that gross Ignorance
fastned upon them by Modern Novices.45
xxiv
Notes to the Introduction
xxxiv
Notes to the Introduction
xxxv
Notes to the Introduction
al-Jalīl al-Sāwī, Muḥammad ibn Barakāt al-Saʿīdī, Sahl ibn Bishr al-Isfarāʾ īnī, and Abū
ʿAbdallāh al-Rāzī.
26 Ibn ʿAsākir, Tārīkh Madīnat Dimashq, 53:168–69.
27 Al-Maqrīzī mentions al-Quḍāʿī’s Khiṭaṭ in his own Khiṭaṭ (1:5) but oddly, does not do so
in his biographical entry on al-Quḍāʿī in the Muqaffā (5:710–11).
28 Al-Silafī, Mashyakhat al-Rāzī, 1:241–42; al-Maqrīzī, Muqaffā, 5:710. Habbūd, in his edi-
tion of the Dustūr (p. 33) and al-Salafī in his introduction to the Musnad al-Shihāb (1:9)
say al-Quḍāʿī’s Tafsīr is in 20 volumes, but they do not cite the medieval source for their
information.
29 Ibn ʿAṭiyyah, Fihris, 1:128, presumably about the number of verses in the Qurʾan, in the
vein of several other books by that name.
30 The Durrat al-wāʿiẓīn is cited by Ḥājjī Khalīfah, Kashf al-ẓunūn, 1:745. Habbūd in his
edition of the Dustūr (p. 33) says it is extant in manuscript form, but does not provide
its location.
31 The Daqāʾiq al-akhbār is cited by Ismāʿīl Pāshā, Hadiyyat al-ʿārifīn, 6:70.
32 Al-Silafī, Mashyakhah, 1:242.
33 Suwaydān ed. pp. 13–14, Habbūd, p. 33, al-Salafī, pp. 9–10, citing al-Marāghī, al-Lubāb
fī-sharḥ al-Shihāb.
34 Ibn ʿAsākir, Tārīkh Madīnat Dimashq, 53:169; al-Silafī, Mashyakhah, 1:241; al-Dhahabī,
Tārīkh al-Islām 30:370; al-Maqrīzī, Muqaffā, 5:711.
35 See for example 5.7, 8.1.41.
36 Al-Shāfiʿī, Dīwān, 5 segments, pp. 58, 73, 89, 113.
37 Al-Thaʿālibī, al-I ʿjāz wa-l-ījāz, pp. 37–38.
38 Al-Khwārizmī, Kitāb al-Manāqib, pp. 270–73.
39 Ibn al-Ṣabbāgh, al-Fuṣūl al-muhimmah, pp. 537–48.
40 Al-Āmidī, Ghurar al-ḥikam, p. 2.
ق �ة
41 Pellat, “Nouvel essai d’inventaire de l’oeuvre Ǧāḥiẓienne,” p. 131, no. 35.
� ��ي�����م
42 I found three maxims from the One Hundred Proverbs in al-Jāḥiẓ, al-Bayān: “�� كل ا �مر
ئ
��م�ا ي” (1:83, 2:77); “ �م��ة ض���ا �ل��ة ا �ل���م�ؤ �م� ن
ح����سن���ه
� ح �ك
� ن �ظ
ا �ل” (1:85); and “ع�� � غ����ير ه
ا �ل��س�عي���د �م�� و � ب” (1:398); the
�
�أ
first of these also occurs in his Risālah fī l-Muʿallimīn (Rasāʾil al-Jāḥiẓ, 3:25) and Risālah
fī Manāqib al-Turk (ibid., 1:29); a fourth maxim occurs in Risālah fī l-Jidd wa-l-hazl “�� ر
ش �أ ي
ح� ب� �إ ل� �م� ن� ج��ل�د ا �ل غ��� ا
� ل�������ي�� خ
� ا”(ibid., 1:192); and a fifth (without specific attribution to
لم ي � آ ئ �أ�ز ن �أ
ʿAlī) in Risālah fī l-Awṭān wa-l-buldān “ �ا � ن�ل��ا ��س ب� �م�ا ���ه� ش�����ب���ه �م ن����ه� ب�� ب�ا ���ه” (ibid., 4:79).
م م م
43 See the folio from an illuminated manuscript of the Miʾat kalimah in the Bavarian State
Library, with Arabic original and an anonymous scholar’s Persian verses, in The Wonders
of Creation, pp. 148–49; and another with al-Waṭwāṭ’s verses in ibid., pp. 174–75.
xxxvi
Notes to the Introduction
xxxvii
Notes to the Introduction
ْ َّ َ
the Yemeni manuscript (Dustūr 2.3) derive from copyist error, but variant pairs such as
ة
ل ي�ت���ه����م�ه�اin the former and �� ن� �إ ��لي���ه�ا
�ي��س كin the latter (Dustūr 2.14.2), or � �ع���صرin the former
ِم �أ
and �� �م��ل���جin the latter (Dustūr 8.2), would seem to originate in the distinct oral transmis-
sion of each manuscript, their differences rooted in the meaning, rather than the conso-
nantal skeleton, of the words.
53 There is a third book, a late work, that includes the text of the Miʾat kalimah, which
I have not used for this edition, as it does not add anything we do not already have
from the earlier sources, namely, Ibn al-Ṣabbāgh (d. 855/1451), al-Fuṣūl al-muhimmah,
pp. 537–48. Ibn al-Ṣabbāgh records the text without referring to it by this, or any other,
title, but he does cite its attribution to al-Jāḥiẓ. He lists 93 proverbs, but among his list
are a few pairs that are presented as a single aphorism in the other works. His introduc-
tion includes a line from the Ibn Durayd-Ibn Abī Ṭāhir preface, without naming either
individual.
xxxviii
This page intentionally left blank
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A Treasury of Virtues
Sayings, Sermons, and Teachings of ʿAlī
compiled by
Al-Qāḍī Al-Quḍāʿ ī
�ا � شّ َ � �َ أ
�م�و�م�� �ث��ور� ك�
م�� ر� ام � ِل���ي���م ح ك��
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ت
�س�ور�م�ع�ا �ل�ما �ل
� د� �
�﷽
� �ن �ذ �ف ّ ّ � ٰ
�
�م�ه �و���ع� ج��مي�� ا �ل�ع��ب�ا د
ّ � �ض�ا ��ؤ ه �و ُ�
ح ك�� ن ق
�ص�و ���� � � ���ل �م ���ل�ش���� ء �عل�م�ه � �و ���ف� ��� �ك� �م��د ّلله ا ��ل�� ذ� �ي� �و��س� �ك� ا �حل
� �م خ ع أ ع ي ي ع
���ل� ن ن �خ ت��ا ر �ل�ه�ا الم ���م��ة �م ن� ي� ����ش�ا ء �م ن� � �و��ل��ا ���ئ�ه �و� � ك�
ح� �خ ت���ّ ��ا �ل حل���م�ه .ا ��ل�� ذ� �ي� ي� ع� �� ه �و� �ف
��ص��ي� �م� ُ ي ي ب ص و
َ َ ن ُ�ؤْ َت �ْل ْ َ �ةَ فَ َ ْ أ ْ َ َ ًْ �أ �ص�ف���ا ���ئ�ه �ن���عم��ة �م��ن�ه ���لّ ت� �ق�د ���ت�ه � �ف� ض
�خ�ي�را � �ق�د � �و ��� � � حك�م� ��� ِ ����ي�را {�و�م �ي �� � ا � �
بك ���ل�ا � ر و �ج َ ي
ٱ َ ٱ ْ �تِي �� ْ شَ َ�
َ � ُ ّ � ُ ْ ْ َ ذ � � ٰ ً
�� ي�ُر}. َ
�� ءٌ �و�ه�َو� �ل��سِ�مي�� � �لب��صِ
َ �
���ب��را �ل��� �� {�ل���� كِ��مث�ِ��ل�ه ��ي� � خ
ح�����ي� ا ل �
�ك ����� ا}� .ت��ع�ا �ل� ا لله ا ل
ّ � �ف �
ع ِ س ي ي ي م ى ك ثِي ر
أ أ ف أ �
� �ص�ّ ا ّٰلله �ع� ال�خ
حه�ا د ��ل�ا ��ل��ة � ����ا �ن�ا � � ظ ����ه ��ه�ا ���م��ة ��� �����ص ا � ا ن ا ض�� � ك� � �ص� �� �م ن ا �ل م
بوي و � ر حه� �ل��س� �� � �و �و �� � � ح� ب وص � �ل�ى و �ل�ى
�ل�� َ � � � � � حّ
م
� ل��ا �ش�� �ف� �ل�غ� ��ي�ا هِ� ب� ا ع
� �ص��م��ة � او �� ك�
� ح��م��ة � او�لم��ؤ ��ّ�ي�د �ب�ا �ل�ه�د ا ���ي��ة � او �ل�ع� ح�ّ�م�د ن�ب�� ّ ا �ل �
ر �
���ة � ��س��ل���ط�ا �ن�ا ��م
و
�
ج
ى ي
�ق ت أ �ا ا �� �ق آ ن �� 1ن �� �ق ت � �أ � �ن �ة � خم � �ة ن � � � �ظ � �ة تّ أ ش �ق ت أ
ح��ا � ا �ل�إ� ي���م�ا � �وب���س� � � �ع�ل � ل� �ر � �و �ط� � ا �ل� �ل��س � ��ل�ص� �ح� � ��� � � � ك� � او �ل��ل��م� �
ٱ آ م ٱ �ى ر � أ م
�� ف ا � �� � �ة � �ذ ن � � ٰ ن �ز �ق ت ا �� �� ض � �ة �
�ص�ط��� ��ه� ل�ورا ��ث� ���ل�ا �ل� � او �لب��ه��ت�ا �� .و�ع��ل�ى � �ل�ه ا �ل���ي� ن� � � ح��ي�د � �لرح�م� �و �ه� � � �ب� �طي���ل ا ل� ب���ت�و�
أ م أ �أ
�
��ا �
ح ك� له� ��ل�ل�� ��م��ة �ه�د ا �ة � �و �ع�ل�ا ��م�ا � �و�� �
أّ ��ع�� ح��ا ���ه� �ب�ا �لن��صي�� ب� ا �ل�� �و���فى �م ن� �ث�� او ���ب�ه �و ج�
� ك��ت��
��ا ���ب�ه �و�
م ب � ب
م
ت ّ
ح��ا ��م�ا�� � .سل��� �ع��ل��ي�ه � �ع�� �قُّ ا م ّ
���ه� ���س��يل�م�ا. ل �
ك د ��ي��ن�ه ��� او ��م� �و�
أ ّ و ي� م م و
�ف آ ٰ ّ ٰ
� ّ �ن ّ ّ أّ
� ّ
�ح�د��ي ث� ر��س�و�ل ا لله �ص��ل�ىا لله �ع��ل��ي�ه �و�ع��ل�ى� �ل�ه �و��سل��� � �ل�� � ��م�ا ب����ع�د� :ف �إ� ��� �ل��م�ا ج��م�ع ت� �م ن� �
ا �ا ا ��سّ �ت ا � مشّ ��ض ّ�ن�ت ا ت
�� �� �ة ا ئ ت�� �ةي �ف � ا ا � �أ � ا � � ظ � � �آ
ك�ل���م� �و�م� ���ي�ك�ل���م� ��ي� ا �ل�و�ص� �ي� � او �ل� �م�ث� �ل � او�لم� او �ع ��� � او �ل� د ا ب� �و �م �ه� ك�� �ب� �و �مي� � �ب� �ل ِ����ه� ب�
ه � �
�ا أ � � �ؤ ن ّ أ � � أ� ن ض � خ ن أ ن أ
� ب� ن� �ب ��ي� ���ط�ا �ل ب� �ص��ل� او ت� �وا � � � � ج��م� �م ن� ك�ل �م � ��م�ي ر ا�لم� �م��ن��ي� �ع�ل�� ��س�� �ل ��ي� ب���ع��� ا �ل�إ� ��
ي
أ أ ع ن
�� �ة � � ن� � �ع�ت��م�د ���ف �ذ ��ل��ك �ع��ل ��م�ا �� ا ت � �ذ ح ا �م ن ��ع�دد ا �� ك� ا ّ �
ٰ
ى ي� ل�ل��م� � ا�لم� ك��ور و ا لله �ع�ل��ي�ه �و��س�ل� ��م�ه ��و �
� �ذ ف � �أ أ أ �ص��ف �م ن �أ �ث ق � ه � �أ ��ت نّ ��ف أ أ
�ح� �و�� ا �ل� ��س�ا ن����ي�د ��ع��ل�ه �م��س �ود ا �م ��ض��ه � �و ن� � ج� ي � ر و ��ب� �
� � � م � � � �ده �ج � � �
و � ه �
و � ر �
ر � ٱ� ي ي
ّ ٰ ت �ف
��ل�ا ��م�ه �ع��لي��ه ����ت�ا ب� ا ��ل ش����ه�ا ب�� .ف�� ���س خ��ر ت� ا ّلله �ج���ل ت� �ق�د ر���ت�ه �و ج��م�ع ت� �م ن� ك�� �� �ع��ل� ���ف� ك� ��
أ آ ك ي� ي
�
�ف ظ� ن � ا ��ا ���ت�ه � �و د �ع��ت�ه �و�م ن��ا �ج��ا ���ت�ه � اولم �ظ � ا �
ح ك��ا ��ل��س�ل�ا � � �و�ل�ا �غ� ��ت�ه �و�
ح� ��و ��� �م� ي �م�ه �و ِ�ع ��� ���ت�ه � �و د ا �ب�ه �و ج��و ب
ن ّ �ة أ �ش مت ب ا ت ِ�ة أ
�ن
م�ث��ل� ���ت�ه ���س�ع� � ب� �� او ب� �م �و��ع� � � �� او �ع�ا: �
�� �عره �و� ي
ح� ف فا � ا � � ّ � � ا ُ أ
� �� 1ل��ب� ب� ا �ل� �و�ل :يف���م� ر �و�ي� �ع ن��ه �م ن� ��� او ���ئ�د ِ� �م
�كه
� :ف���م�ا � �� �ع ن��ه ���ف �ذ � ّ�م�ه ا ��ل��د ��ن ��ا � �ت�ز �ه��ي�ده �ف��ه�ا � ا � ث ا ��ن
ي� ي و ي� � 2او �ل��ب� ب� ا �ل�� �ي� ي ر و ي
� ظ� � � �
� 3او �ل��ب�ا ب� ا �لث��ا �ل ث� :ي�ف���م�ا ر �و�ي� �ع ن��ه �م ن� ا�لم� او �ع ���
� � ا
� ا �ل ار ��� � :يف���م�ا ر �و�ي� �ع ن��ه �م ن� �و�ص�ا �ي�ا ه �و�ن�� او �هي��ه � 4او �ل��ب� � ب
بع
ق ن
�ه( :ا �ل����فر��ا �). 1
4 4
A Treasury of Virtues
God be praised! His knowledge encompasses all things, his judgment and rule di-
rect every creature, and his forgiveness and forbearance envelop all his servants.
He grants wisdom to whomsoever he wishes among his elect, and he chooses
for that wisdom the sincere among his select, as a grace from him and a great
favor—for «whosoever is granted wisdom is granted much good.»1 God is most
high, wise, knowing, «there is none like him, he is the listener, the perceiver.»2
May God bless the one favored with the most eloquent tongue of wisdom, its
clearest proof and exposition, its plainest evidence and authority: Muḥammad,
the prophet of mercy, divinely aided by right-guidance and infallibility, who re-
moved the veils of blindness and obscurity, so that the laws of belief shone forth,
the banners of the Qurʾan became elevated, tongues declared God’s oneness, and
the falsehoods of error and calumny disintegrated. May he bless Muḥammad’s
progeny, whom he selected as legatees for his book, and to whom he gifted the
largest share of his reward; he made them guides for the community, and judges
and upholders of the laws of his religion. May he bestow well-being upon him
and upon them.
I collected into a book twelve hundred testaments, maxims, counsels, and
directions for refined behavior from the Traditions of the messenger of God,
calling it The Blazing Star (al-Shihāb). Upon its completion, one of my brothers
asked me to collect approximately the same number of sayings from the words
of the commander of the faithful, ʿAlī ibn Abī Ṭālib. He asked me to rely on texts
that I have myself transmitted and those in books written by people I trust, ask-
ing that I present them uninterruptedly, omitting the chains of transmission, just
as I did in The Blazing Star. I accordingly sought God’s guidance, and collected
materials from ʿAlī’s words, eloquent sayings, wise maxims, counsels, directions
for refined behavior, answers to questions, prayers, supplications, preserved
verse, and allegories. I produced nine chapters divided by genre, as follows:
1 The first chapter on valuable sayings transmitted from him.
2 The second chapter on censure of this world and exhortations to reject
worldliness transmitted from him.
3 The third chapter on counsels transmitted from him.
4 The fourth chapter on prescriptions and proscriptions transmitted from
him.
5 5
�ا � شّ َ � �َ أ
�م�و�م�� �ث��ور� ك�
م�� ر� ام � ِل���ي���م ح ك��
� ِ
ت
�س�ور�م�ع�ا �ل�ما �ل
� د� �
6 6
A Treasury of Virtues
7 7
�ا �
ا �ل��ب�ا ب� ا �ل� �ّو�ل
� � � ا ّ تَ ا �ظ �
١.١ ع ����ك �خ�ي ر م� ج�ر��� ��م� �و�
� أ ب
�
����ا كف
١.٢ � �خ�ي�ر� �ه��ل�ك �م ن� ��ك ��
�خ � � ق ا � 1ا َّ ق ه �� ا �
١.٣ �ص�د �� ا �ل�فِ �ع� �ل ��ي را �لم��� �ل �م� �
�
١.٤ �م��ل�ك�خ��ي�را �لب��ل�ا د �م�ا ح�
أ
�خ�� ا ��ل��أ �م� � � ��س�ا ���طه�ا �
١.٥ � و � ي ر ور
ا ��ق �ة أ �� ّ
١.٦ ل��ك�ل � �مر�ع� ��ب� ��
�ة أ
ل��ك�ّ � ا ��
١.٧ ح��ي� � ج���ل � �ل
ا �ّ ُ ق �� �
١.٨ ل��ك�ل � �م�بِ���ل �إ د �ب� ر
� أ ق � ّ �ز ق �� �
١.٩ ل��ك�ل �م ن� ���و ت� � �و ن�� ت� ���و ت� ا�لم�و ت�
�ُم ��
١.١٠ ��خا �طر �ر� ا ��ل��تا ج�
ح�ز � �� ا ��لت��� ّث� ت
١.١١
م ب
�
١.١٢ ح ب� �م��ن�ا � سِ� ب� ا �ل�ص�ا �
ا �� � �َّ�ة �ذ �ّ�ة
١.١٣ ل�قِ� �ل� �ل�
�ة � ��ن ا �ف
١.١٤ ��ص� � را �
ح� ا �لَ�إ� �
ا ��ل��ّل ا � َ ق ا � �ة
ج�� � �و�� �ح�
ج
١.١٥
���ت ��ن ض ا �ة
١.١٦ �
��� �ع� ا ل � او �ي� �إ �
� �� ��م �ق �ة �ل
١.١٧ ا حر صح�ر
ا �� �ز �ن ا �م� ف�ق �ة
١.١٨ ل � ����ر
��لا ) ،و�ن��س�� خ���ة ف�� ا �ل
ح�ا ش�����ي����ة (ا �ل���م���ق�ا ل).
� � 1ه :ف�� ا �ل���مت�� ن� (ا �ل ك�
ي م ي
8 8
Chapter 1
Wise Sayings
9 9
���������� �������� �������������� ���������� ����� �� ������ ������ ��
���
�� � �
� ا �ق �ة �
١.١٩ ا �ل��� خس� ء �ر��ب�
� � �ؤ غ� �ة
ا �ل�ل� � � �ر��ب�
� �ذ مّ
١.٢٠
� �ة
١.٢١ ا �لت�� ���ل�ل� ك
م��س����ن�
���ج�ز ا �ة �
١.٢٢ � �م�ه� ���ن� ا �ل�ع
�ج�ز آ � �ة �
١.٢٣ ا �ل�ع � �ف�
��ل� �ة َ �َ
ا ع � �ز
١.٢٤ ج��ل� � ��ل�ل
� � ََ
ا �
١.٢٥ ا �ل�إ� �ب����ط� ء �م�ل�ل
ا �� � ��ش��� ا ة
١.٢٦ ��صب� ر ج � �ع� ل�
١.٢٧
�ُ ن � ن �ق �ة
�ج��ب� م���ص� � ا �ل
ٌ ا �ب�ل��
١.٢٨ ���خ�ل ��عا �ر
�ذ �ذ �ّ �
١.٢٩ ا �لك� ب� �ل
�ا �ة
ح�ز � كِي����� ���س� ا �ل
�
�م
١.٣٠
ا �ة
١.٣١ الأ د ب� ر�ي� ���س�
�ة ٱ
���� ��س�مه�ا ا �� �لف��ا � �ش
١.٣٢ ح�� � ك� �
ا ��ل �د � د�آ���ة ا �ل�َ��ق
١.٣٣ م ت� ��ص و ي �
�ة � خ آ � ��ث �ة
١.٣٤ ك���ر ا �ل�ع��ل�ل � �ي� ا ب�ل��ل�
� 1
10 10
Wise Sayings
11 11
���������� �������� �������������� ���������� ����� �� ������ ������ ��
���
�� � �
ا �ل��مِ�زا � � �� ث� ا ��لض� غ ا ئ ن
١.٥٠ ����� �� ح ي ور
� � ت ا أ � � ض ا �ة
١.٥١ ��� ��ع� �ه� د � بر ب�� ا �ل�إ� �ج �
ح ُ
� ��قت ا �ن �
١.٥٢ ��ص� د ي���مي�ا �لي�����س�ي�ر ا �ل�إ� ��
�� ُ � �
١.٥٣ ل���ث�ي�ر ا � ��فل ���س�ا د �ي�ب��ي��د ا � ك
ق � ق
١.٥٤ �ص�ن �د �و�� ��س ّره �ص�د را �ل�ع�ا ���ل � �
ن � � �غ
١.٥٥ ح�ي�� ب� ا �ل��ر��ي ب� �م� �لي����س �ل�ه � ب
�ف �ُ� ّ غ
مق���ل��ر�� ب� ��� ب���ل��د ���ت�ه ا �ل
١.٥٦
ي ي
� � ��ت �
١.٥٧ ع�و ب� ح�م�ا �ل ��قب��را �ل�ي � ا �ل�إ�
�ق�� ن � �ة ّ � أ
� �
� ل� ا �ح ص
�
� ر� �� ا �ل��د � ن ��
١.٥٨ ي ي� س ي�
�أ �� ا ��ل�ع�� ا �� �ف ق �آ ��ف ه � خلُ �ق
١.٥٩ ر س ل� لر ��� �و ��ت� ا �ر�
م
�
ٰ
� ا �ة ّ �زّ ّ
ا � ع� ل�أ �� ا � �أ � � � �ة ا ّٰ �ت� ا ��
١.٦٠ � � ه � ده � � ه
ر س �ل� مر عر�ف� لل �ع� �ى و م�و �ط� �ع� لل ع و ج ��ل م �
� �ا �ة � ت ق ا �ة
١.٦١ �س��� ��م� ا �ل��س�ل ��م� �م� ا �ل�إ� � �
� ع �� ََ
ل�ز � ا لج�ع
١.٦٢ ���ل �م� ا � ��لل�
ح �ة � ع �
ف
ا �ل��د ��ع�ا ء �م��ت��ا � ا �لر���م�
حُ
١.٦٣
12 12
Wise Sayings
The real exile is the person who has no-one to love. 1.55
Religion is a body; its head is knowledge of God, its spine obedience to him. 1.60
13 13
���������� �������� �������������� ���������� ����� �� ������ ������ ��
���
�� � �
ص
�� ت���م�ا � ا ��ل� �خ��ل�ا �� ت�ج�نّ� ا �ل�م�ع�ا
١.٦٥ ي� ص ب م �إ
�ل� � � � ��
اع ا�
١.٦٦
ل��ه�د ى ي ج��ل�و �م�ى
ن ق �
١.٦٧ ر��س�و�ل��ك ت�ر ج���م�ا � �ع����ل�ك
َ أ
ع�ت���ك ن ن�
١.٦٨
�ِم��ك �م� � ب
�
ت
١.٦٩ ��ا ر ب� ع ������ت�ه ا ��لج� ا ��ل�ع�ا �ق� �م ن � � ظ
�ل � و
� ا �ف ش ُّ ُ� ا �ف �ُ
١.٧٠ ��خ� � ���ره ي��خ� � الم
� أ ف ظ� � ّ
١.٧١ � ��� �ل����سره ا�ل�مرء � � �
ح
�ظ �� � � ض ف أ �ف ش �� �ظ � ��
ح�� ا ل�ل�� ���ع��� � � �ل�� ا �ل�
ي �ت � م
١.٧٢
م
ا �
� ل
� ا ا ��� �ق � ف� ظ ��
١.٧٣ �ج� ر ب� لع���لح��� �
�
� ا �ف �ز �ة ق
�ف
١.٧٤ ا �ل�ع���ف� � ��ي��ن� ا � �ل ��ر
�ز ن �ة ا �� غ� ن � �ش
١.٧٥ ا �ل�� ك�ر ي���� ل���ى
ُ� ّ �ة � �
١.٧٦ �ر� او �ل�ور ج ��ن� ا �ل ش��� ك
��
�ف �ع ن ا َ � �أ �
١.٧٧ �ص ار �ل� ��مل� ا �ل�ز ��ه�د ��ي� ا �ل��د����ي� قِ���
��ق �ة �
١.٧٨ ا �ل�ز ��ه�د ر �ب�
١.٧٩
ح�� ���س ّ �ة ف ا ض � �ة
���ل� �ل� ج���ي� �� � ا �ل
م
�� � �ة � ا ��ل��ع�� � �ة
� ور �ث� كر��م� � ا � ل
ي
١.٨٠
م
�ا � �ة � ف� �ة �ن ا ���غ� �ف � �ة
١.٨١ �ض�ل �ل� ��ر ��ور �و ل ��ل� �� ا � �ل� ك
�قّ � ا � � ا � خَ ا � �
١.٨٢ ح��م�ث� �ل � او �لب�� ���ط�ل���ب� �ل ا ل�
� � ُ � ُن ا �ل
١.٨٣ حق� ي��ج���� � او �ل��ب�ا ���ط�ل ي�رد �ي� �
ي ّ ��ت
١.٨٤ ���م�ا ���ن�ه د � او ء �ك�ل د ا ء ك
ا � �آ ا ُ��� �ُ�م ّ �ة
١.٨٥ �ج�د د �ل� د ب� حل�ل �
ق � خُ ُ
ن
�خ�ي�ر �ري�� ����ل�ق�� ح��س ن ا ل �
١.٨٦
�
�خ�ي�ر��ق�ا �ئ��د ��ف�ق � � ا ��ل�ت�و�
١.٨٧
آ ي�
�
١.٨٨
�خ�� �م�� ا �ث
� ير ير ا �ل�� د ا ب� �
14 14
Wise Sayings
The one who carries your message is your intellect’s interpreter. 1.67
The one who sets right what you have done wrong is a friend indeed. 1.68
15 15
���������� �������� �������������� ���������� ����� �� ������ ������ ��
���
�� � �
ن � �
�خ�ي�ر�م� �م ��طر� او ب���ل ��إ ��م�ا � �ع�ا د �ل �
م
١.٨٩
ن ة
�ي��( :ع ز��)� .ه����( :صر). 1
16 16
Wise Sayings
Better the companionship of the poor than the friendship of those who are 1.90
wealthy but harsh.
Better a ravenous, devouring wild animal than a violent, tyrannical gover- 1.91
nor; and better a violent, tyrannical governor than lasting sedition.
Self-restraint combined with an occupation is better for you than gratifica- 1.94
tion paired with dissoluteness.
The timid will falter and the meek lose their share. 1.95
Better good planning coupled with simple fare than plenty coupled with waste. 1.97
Good deeds are the richest treasure and the most impregnable fortress. 1.98
Opportunity passes like a cloud, so seize every opportunity for good. 1.99
Making up for too much silence is easier than retracting what escapes your lips. 1.101
All affairs bow to the fates; sometimes too much planning can lead to death. 1.102
Ingratitude for God’s favors is contemptible, and the company of the igno- 1.105
rant is grievous.
17 17
���������� �������� �������������� ���������� ����� �� ������ ������ ��
���
�� � �
ف � �ف
١.١١٠ ��ي� �خ��ل�ا �� ا �لن ف�� ��و��س ر����ش�د
ُ أ �نَ ف ت
���ف� ا ��لج�
��ا ر ب�� 1عل��� �م��س�ت�� � ��
�ي أ � م
١.١١١
ق � �ة �ق�ا ء � ��ه� ا ل
١.١١٢ ��خ�ي�ر��عم�ا ر ا � �ل���ل�و ب� � ل � �ل�
�ذ � � ّن
� � ا �ل ��ف�ا ء ��ا �ل��� ���م ل���م ن ا � ك
�إَ � � رم �و ب أ �م
١.١١٣
� ف�خ�� ��ل�� �م ن �� ذ�� �� � 2م� َ
طف� � � � ��� �ع ن � �خ �
١.١١٤ حي��� � ير ك � ب ل �ي���ك �م� �ل�� � � �لب��ع ض��� �إ �م���س�ا ك��ك
ع ع � � �� ن � ّ َ � ن ��
ي�ا �لِش���ي�� ل��ر ِ�ل� ك م ا
ِ � � م �ة � م
١.١١٥
� ( :ا �لت������ا ا ت
�). 1
ي� �ج ر
�ي�( :ا �ل ك�
�ر ). 2
م
غ
�ي� ��( :ن���ا). 3
18 18
Wise Sayings
Better to withhold something from your brother with kindness than to 1.114
proffer it with severity.
Believers are brothers: they should not cheat, or slander, or hesitate to help 1.127
one another.
Believers, wisdom is like your own lost camel; seek it even among the 1.128
infidels.
19 19
���������� �������� �������������� ���������� ����� �� ������ ������ ��
���
�� � �
� ّ �ة � ن َ � � �غ �ة ف
١.١٣٢ �ص ب� ا �لر� ��ب� �م��ت��اح� ا �لت��ع ب� �و�م ��ط��ي� ا �ل��
� ّشَ َ ُ ا � ا � ئ �
١.١٣٣ ع�و ب� � ا �ل�ي � ا �ل���ره �ج�� �م� �لم���س� �و
ع
ح���س�د�آ ��ف��ة ا ��ل��د � ن ا �ل
�
١.١٣٤
� ي
���ع��ف ت� ��ن ��ف ���س�ه خ
١.١٣٥ ���سر�مر�وء ���ت�ه �م ن� ض�
ٱ ت �ش �� �� َ
ط �ل ا � �� �� ن � ه �ف
� ن � أ�ز
� �ر ى ب��� ���س� م � س �� ع �م�
� أ َ ر �ع
١.١٣٦
20 20
Wise Sayings
One who lets his tongue command him denigrates himself. 1.137
Accepting that hopes may not be realized could mean their realization, 1.141
whereas coveting them could bring destruction.
Poverty strikes a clever man dumb, preventing him from presenting his 1.146
arguments.
God will surely destroy this world and elevate the hereafter. 1.151
The one whose share from God is appropriated is truly cheated. 1.152
The sturdiest rope is the one that links you to God. 1.154
21 21
���������� �������� �������������� ���������� ����� �� ������ ������ ��
���
�� � �
�نُ َ أ �ن �ف آ أ
ع� ���ه�م ��ي� � �ج���ل���هم� � � �ص� � � �ه
� �ل
� � ��عم�ا ��ل ا ��ل�ع��ب�ا د ���ف� �ع�ا �ج���
١.١٥٥ م ب ي ي
� � ا ��ل���ط �ا ���ئ أ ّ � �
١.١٥٦ بِ�ر ا �ل� او �ل��دي� ن� �م ن� � ك��رم ��ب
ع
�ل� � �ف�ت�ق � ن �ز ٱ �ق �
��ص�د �و� ي� ��رم� �هِ� �د � �ل� �ي��ه��ل�ك �م ن� � �ت�
م م
١.١٥٧
ٱ تُ
١.١٥٨ �ئ� ِد �خ���ل�ُ�ت�ه ��ن�� ئ �ع ن � �م �
�� ِب � � ر
ّٰ ن
�ح�ا ر� ا لله � �ك�ّ ���ع��م��ة ا ��ل�ور �ع ن ��م �ش�� ك
١.١٥٩
م ع � ل ��ر
��ا ن � خل ق ف ن � ف خُ �إ�ذ
١.١٦٠
�ق�ا
�ر�� ر���� ا ك�ا � ا �لر���ق��ر��ق�ا ك�� � ا
�ة ّٰ �زّ ّ عف� �ع ن �إ�ذ قَ تَ فَ�ٱ قْ َ � � ا �ة ّٰ �إ�ذ ضَ ُ �ف َت ف�ٱ ضْ َ
١.١٦١ �ص�� ا لله �ع �و ج��ل�ي �ع �
م � � � ��� ع � �� � ��� �ى ��ط� ��ع� ا لله �و ا � ا ���ِو��ي� �� ���و �ع�ل
�إ�ذ تَ ّ � � ن ت ّ � ن
١.١٦٢ ا �����غ�ي�را �ل��س��ل��ط�ا � �����غ�ي�را �ل�ز �م�ا �
���ن تَ ��ف د ��ا � ا �ل�م ت ��ف ��ق��ا �� ��ف�� �ا �أ ��س ا �ل�مُ��ل�ت��ق �إ�ذ �
١.١٦٣
ا ك � �ي� �إ ب ر و �و� �ي� �إ ب ل م رع �ى
�َ � �ة � ا � �ن ن � �إ�ذ ظ � � ّ �ف ق ُ ُ � َ �إ�ذ َ ن ��خُ
ي� ا جل�د ���ب� ��م��س ب��ل� او �ب� �ل��س �� ا ���ه ا �ل ��ا �� ��� � ��� �ل ا ��ا �ل� ��ا ء � ا �م��ع� ا ا ل
١.١٦٤ و � ر ِ بر ي� وم ب و ب وب و
�ن �ّ �ف� أ خ �إ�ذ ُ َ � ق
١.١٦٥ ��ن� � � �ش�� � ��م�ا �ت��ك�و� �ل �بر��ك ��ص�د ك ك ا �ه�د��ي ت� � �ل��
ع
�إ�ذ �ق ا ��ف تَ ّ �ة �ف ا �َ�مَ ا ا ���ت �ة
١.١٦٦ حو��ه� �ب� ل � �وب� ا � ر � ��سي����ئ� ��ع� جِ���ل �
� � ٱ ف َف �ز ن ���ن
١.١٦٧ �إ � ك� ت� �ج��ا �ع�ا ��ع��ل�ى��م�ا �ي���ِ��ل ت� �م ن� �ي��د �ي��ك ��� �ج�ز �ع��ل�ى��م�ا �ل�م �ي���ص�لا �لي���ك
ع �غ ن � ق أ
ح�مق ���ث ا �� �ف�ل �ق� ا �ل
� �
�
ك � � �� �
ع �ل � ا � ��
ل �إ ن� � ��ن�� ا �
ّأغ
١.١٦٨ �
ر � ر و �
ى ى ل �
ا� ض ���ْ�عَ ا �� �لق� � ن
١.١٦٩ � �لر���ى نِ م ير
��صب��ر � �ل�
�
���ل�ق ا �ن����ع� ا � خل
م
١.١٧٠
� � � ّ
١.١٧١ و� � �ل�ق�ن� ح ��� ا�لم��ؤ �م ن ا ظ �ن��ع� �
ع م
�ن����ع� ���ط�ا د ا ��له�ّ ا ��ل ��ق��� ن
١.١٧٢
م ر � م ي ي�
ّ �ن � خل �
���ل�ق�ا �ل�ت ك� � ��ع� ا
رم
١.١٧٣
م
�ن����ع� �و �ز � ار ��ل�عل��� ��س�م ت� �ص�ا ��ل
م ي م
١.١٧٤
ح
�ن َ ن � � ن �
١.١٧٥ ��صب��ر عِوي�� ا �ل�دِي�� ا �ل� ��ع� � �
م
22 22
Wise Sayings
Believers’ deeds in this world will be presented to them in the hereafter. 1.155
One who follows the middle road does not perish from want, and one who 1.157
rejects worldliness is not afflicted with poverty.
To show gratitude for God’s favors, refrain from what he has forbidden. 1.159
When you become strong, strengthen in your obedience to God, and when you 1.161
become weak, weaken in your transgressions of the Almighty’s prohibitions.
How soon the meeting when you are in retreat and death is pressing forward! 1.163
When usury spreads in a society, epidemics will plague them, and when 1.164
they refuse to pay the tithe, years of drought will afflict them.
When you are guided to your purpose, humble yourself truly before your lord. 1.165
If you would bewail the loss of what you once had, then bewail also the lack 1.167
of things you never had.
Intelligence is the most precious wealth and foolishness the greatest poverty. 1.168
23 23
���������� �������� �������������� ���������� ����� �� ������ ������ ��
���
�� � �
24 24
Wise Sayings
What is the good of a good thing obtained through evil! Or of ease obtained 1.185
through hardship!
How ugly is feigned humility in times of need, and aloofness in times of 1.187
affluence!
I do not fear the consequences of my sins as long as I can pray for forgiveness. 1.188
Sustenance is of two types: sustenance you seek, and sustenance which 1.189
seeks you. If you do not find it, it will find you.
How many a persistent sinner repents at the very end of his life! 1.190
How many a mortally ill person recovers, and a healthy man is felled! 1.191
25 25
���������� �������� �������������� ���������� ����� �� ������ ������ ��
���
�� � �
� ���ت ن � نّ � �ز � �
١.١٩٥ ��صب��ر�ع��ل�ىا �لر��ز ا �ي�ا �وك���م�ا � ا �لم�ص�ا ��ئ ب� �إ � �م ن� ك���ن�و ا �لب�� ّر ا �ل�
ا ّٰ ه ا �ل� �غ� ف� �ة �ة ��ت نّ � نّ ن � ّ�ة ا ّٰ أ ن ُ ّ �
١.١٩٦ �ص�� �يو��م��ى �ع��ل�ى لل م �ر � ر ا �ل�ع��ب�د �ع��ل�ىا �لم�ع� ي �إ � �م� ا �لغِ��ر �ب� لله � � �ي� صِ
ٱ أ َتَ ّ
� �ة � ك�
ح���م� ����م�ا ت���م�ّ ا ��ل�� ���ب�د ا ن� �ف�� ب��ت�غ� �� ا ��له�ا ���ط ا ��ئ�ف� ا �ل � ك �م
� �
� � ل
� �
� نّ ا �� �لق
�
١.١٩٧ و � ر ل �إ � و ب ل
� نّ���ة ب���� خس �ق�ه ا ��جل ه �ل � ء � � �خ �ف نّ ّٰ ت � �َ خ � ف
١.١٩٨ ��ا ���ئ�ه ى���ل�� �إ � ا لله ���ع�ا �ل�ى �ل�ُ�ي�د ���لا � �ل��ا �� �سق� ��ي� د��ي��ن� ا ج�ر ي� ع�ل
ن ّٰ �ذ ن �ة فٱ ف ن ٱ �ت � ت أ ن � ا � ن
١.١٩٩ �إ � � ��س ���ط�ع� � � �ل� �ي��ك�و� ب��ي�� ن���ك � �وب��ي�ا لله �و���ع��م� ��� ����عل�
�ا ��ثُ��َْ �ة � ا تُ َ ّ ��ل � ا �� �ق ا �ة �ف � � � ٱ �ن �إ�ذ
م �و��ت�ه ��ي� ا �ل�إ� ��س�ل � ل�م� �ل� ����س�د �إ �ى ي ��و� ل�ي�� ��م� � ا ��م�ا ت� ا �ل�ع�ا �ل� � � ث�ل��� ب��
م م م م
١.٢٠٠
26 26
Wise Sayings
Among virtue’s treasures are forbearance in distress and concealing one’s 1.195
problems.
One who persists in sinning yet hopes for God’s forgiveness is truly deluded. 1.196
1.197
Just as bodies tire, minds tire, so seek pearls of wisdom for them.
God’s generosity allows even corruptors of his religion and transgressors 1.198
against his creatures to enter his garden.
If you can arrange things so that no benefactor stands between you and 1.199
God, do so.
When a learned man dies, his death makes a breach in Islam that will not be 1.200
filled till judgment day.
If the fringes of God’s favors reach you, do drive away the favors yet to come 1.201
with a lack of gratitude.
A little from God is both more and of greater worth than a lot from his 1.202
creatures. Ultimately, everything comes from him.
When a person’s heart gives thanks for a favor from God, more favors are 1.203
allotted to him even before his tongue expresses gratitude.
When you conceal something in your heart, it becomes manifest in the slips 1.204
of your tongue and the lines of your face.
How clear is the truth to one who possesses two eyes! 1.205
How the heart is gladdened when a learned man, asked about something he 1.208
does not know, answers “God knows best.”
Well-being has ten parts: nine are obtained by keeping silent in all things 1.209
except when praising God, and the tenth by refusing the company of fools.
27 27
���������� �������� �������������� ���������� ����� �� ������ ������ ��
���
�� � �
أ
�ي�( :ال� �ع�مى). 1
�ه( :ا �ل���م���ج��ا �ه�د). 2
28 28
Wise Sayings
One who is not in great distress should pray no less than one who is, since 1.210
he has no security against it.
Righteous struggle is of three types: the first thing to be overcome in this 1.211
struggle is the hand, then the tongue, then the heart. Once the heart cannot
recognize good or decry evil, it is upended and turned topsy-turvy.
ʿAlī said: Four things kill the soul: ncessant sinning, arguing with fools, 1.212
excessive dallying with women, and keeping company with the dead.
Who are the dead, commander of the faithful? ʿAlī’s companions asked.
All those mired in luxury, he answered.
Suffice this honor for knowledge: he who does not have it claims it, and if 1.213
he is called learned he is overjoyed.
A true believer prefers a truth that hurts him over a falsehood that benefits 1.214
him.
A shrewd man hides secrets even from loved ones, lest they reveal them in 1.215
a moment of anger. A strong man is strengthened by his conviction, and his
resolution is manifest in his reliance on God.
Pure goodness, untainted by evil, is this: to be grateful when blessed, and 1.216
forbearing when afflicted.
The first reward for a man of restraint is people siding with him against the reck- 1.217
less.
A learned man is better than one who fasts, prays, and battles in the path of 1.218
God.
A learned man is like a date palm; you can expect a date to drop on you at 1.219
any moment.
A learned man without good deeds is like an archer without a bow. 1.220
By consoling the heartbroken and comforting the grief-stricken you atone 1.221
for the gravest sins.
When the world smiles at someone, it lends him the good qualities of oth- 1.222
ers, and if it turns away from him, it snatches from him his own.
29 29
���������� �������� �������������� ���������� ����� �� ������ ������ ��
���
�� � �
ٱ أ
ا ��ل�ع�ا �ل�� �م ن �ع �ف� � نّ� ��م�ا ي���عل��� ���ف �ج�ن � ��م�ا ��ل�ا ي���عل��� �ق��ل��� �ف���َع ّ�د ��ن ��ف ��س�ه �� ذ�� ��ل��ك ��ا �ه�ل�ا ف��� �ز د ا د ���م�ا
١.٢٢٣ ب �ج ب م يل ي� ب م � ر
� ا � ن َ ّ ��ن ��ف ه � ا � ��ف � � � �ة � �م � ٱ �ف � ف ن �ذ
�ه�ا د ا � .او جل� ��ه�ل م���ع�د ��س� ب��م� �ج ��ه�ل �ي� معر�ف� � � ت
�عر�� �م� �ل��ك ��ي� ��ط��ل ب� ا ل�عل��م � �ج� �
� �ن أ
�ت��ف���ا �
ا �ل�عل��� �ع�ا �لم�ا �وك���ا � � �
م�� ي بر �ي�ه � ك
ّم
أ
�ث
ح� ���ب�ه �م � او ك ت �إ ن���م� �ل�ك �م د����ي� ك �م� � �ل
�
�ص� ا ا ن ن � � ا
١.٢٢٤
�
ا � �أ ض � خ ا � �ة ا أُ � �ف ا ن ش �قَ َ ّ
ْ
�ه� �م� ����� ء �ب���ل��ت�ه �� �لي�� ��م� � ��قِ�ل�ي� �ي� �ح�د ث� ك� �ل� ر��� ا ل َ�إ ن���م�ا �ق��ل� ا �ل
�
١.٢٢٥
ي ب
أ أ ف أ أ �ح � ن ا ّٰ �ت� ا ��ل �أ ن ّ أ
ع� �� �� � � �ج� �ه� � �ع������ظ� �م ن � � �ك� ن� �ذ ن��� � �ع������ظ� �م ن ���ن ��ل�� ���ست��
حل��مي�� �و م � ل � و م � وي � ب و �
� �
ي � ى� �
ع � هلل ي� �م �
�ي �إ ي�
ّ َ �
�خ �ة ا َّ َ أ ت �
� �ة ا
١.٢٢٦ �ود �ي� عور �ل� �ي �� او ر�ي��ه�ا ���سِ ��ر�ي� � �و���ل� �ل� ي���س�د ��ه�ا ج�� �
ن
���و �م��ن�ه:
ع
ُ َّ
١.٢٢٧ �� ّرهر ب� ��س�اٍ ي�ف���م�ا �ي�ض�
ع
اَ ّ
١.٢٢٨ �
�ض�ي ر ر ب� �ُم ����ش�ي ر ب��م� ي���
� �
أ ٍ �
�ذ
١.٢٢٩ ���ا ب� ر بّ� ��ط�م� �خ��ا ��ئ ب� � �و ��م�ل ك�
ع
ّ �أ ا � �ت�ؤ �� ��ل ا �لخ ا ن � ان ل ا َ�ؤ � �� �
ل � � � ّ
١.٢٣٠ ر� ��س� � ل � �
� � �
ي و �إ ى ر � ور ب ربح و �إ ى � � �م� � ح ا � ل � �
� ء �
�ج� ر ب� ر
َ �
١.٢٣١ ر بّ� ��ط��ل ب� ��ق�د ج� ّر �إ ��ل�ى �
ح َر ب�
١.٢٣٢ ع ن � ت�ف ه1
ح ث� � � ح��� ر بّ� �ب�ا �
ّ �
١.٢٣٣ ر بّ� �ه�ز �ل ق��د ��ع�ا د �جِ���د ا
ق أق ّ
ر ب� ب���ع��ي�د � �رب� �م ن� �ر�� ب�
ي
١.٢٣٤
� أ أ
١.٢٣٥ ر بّ� � �مر��ق�د ���ط��لب��تَ�ه �و��ف��ي�ه �ه�ل�ا ك يد�� ن���ك �ل�و� �ت�ي��ت��ه
ّ� ا � ن �
١.٢٣٦ ���ا � ا �ل��د � او ء د ا ء
رب��م� ك
أ
��
� � ��د �ى ا �ل
�
ح ر بّ��م�ا � ك��
١.٢٣٧
ي ص ر
ا � �ت�ن ّ ّ �غ ّ �ن
١.٢٣٨
ش
� �و� ������غ�ي�ر �لم ��ص
� � ���غ�ي�ر �ن�ا ��ص ر ب��م�ا � ��ص
أح أ ح
أ ا ح �� � �ق � � ّ
١.٢٣٩ � ّ �
ل
��ص� ب� ع�م�� ر���ش�ده ا �ص�ده � �و � ��ص�ي ر�� رب���م�ا � �خ� ��ط�� ا �لب��
ي
� ت ف
�� ي��� ب(� ظ������فل� �ه).
ي����� :ض 1
30 30
Wise Sayings
A learned man realizes that what he knows is little compared to what he 1.223
does not know, thus he considers himself ignorant, and increases his efforts
to seek knowledge. An ignorant man, because he is ignorant of how much
he does not know, considers himself learned and contents himself with his
own opinion.
Your greatest assets are the deeds you carry to the grave. 1.224
I would be mortified before God if there were a transgression greater than 1.226
my forgiveness, a fit of anger greater than my forbearance, a shame that my
robe could not conceal, or a need that my generosity could not fill.
Often the very thing you strive for harms you when you get it. 1.227
Often a thing you anxiously seek could, when found, destroy your faith. 1.235
A person who does not intend it often unwittingly counsels, and a well- 1.238
wisher often unwittingly deceives.
Sometimes a perceptive man misses the target and a blind man hits the 1.239
mark.
31 31
���������� �������� �������������� ���������� ����� �� ������ ������ ��
���
�� � �
أ أُ
�ع���ك ��م�ا اأ آ ا ُ
�ص �ف� � ن � � � � � � ا ه ن م� ا � � ت ت
� � � ه ّ� ا �أ �� تَ ا ��ل ش�� ء ف�ل�� �ت�ؤ � َ
١.٢٤٠
ب ر �و� ل �
�ج� و� ل �
�ج � � �
ع �� ر �
ي �
�خ � ي�
��و � و� ��ترب��م� ��س� ل� ��ي� � �� �
م
� �
�خ�ي�ر �ل��ك �ه�و�
أ أ أ ُ
� � �
� ن � � ��� � � �ة ج�ز � ��� � � ّ �ة� � � � �ة � ّ أخ
ّ
١.٢٤١ رب���م�ا � �ر�ع ن���ك ا �ل�إ� �ج��ا ���ب� �لي���ك�و� � �ط�ول لم��س� �ل� � �و � ل للع�ط��ي�
ن
� ��و �م��ن�ه:
ثأ أ ع
١.٢٤٢ ���ر� ج�ه
�
� ك�� ر �َم ن �
�ت ف َّ أ
ن
١.٢٤٣ �م� � ��ك�ر � ب ر
�ص � � �
ش�ا �ق �َ�س�ل�ا ٱ
١.٢٤٤ �م ن� � ���� ت �
� ٱ �
١.٢٤٥ �م ن� �ن�ا �ل � ��س�ت ��ط�ا �ل
ن َ �زَ ٱ ستُخُ ّ
�ف� ���ب�ه �� �م �م � � ����
�أ ح
١.٢٤٦
ف ث ن �ش ُ
�م ن� � ك��ر�م� ���� ء �عر�� ���ب�ه
١.٢٤٧
ي
ن �ز ��ن ُ �ن
ى �ز ��� �ب�ه �م�
١.٢٤٨
ي
� ن � � ا �� �غ
١.٢٤٩
م� ج���ف� ��ط��ى
اَ �ق
١.٢٥٠ �ج� ر ��ص�د � �م ن� ت�رك ا � �ل��
� ُ ن ّ
�س��ف� ا �لب���غ� ��ق ت���ل ���ب�ه �م� ���س�ل� ي
١.٢٥١
ي�
ح� ���ئ ا � �ق�� �ف��ه�ا ن ف
١.٢٥٢ �م�� � ر ب ر وع ي�
�ت ن � ٱ �ت �
١.٢٥٣ �م ن� � �ه�ا �و� �ب�ا �ل��دي� ن� � �ر ����طم�
� � َ أ
ح��س ن� ا �ل��س��ؤ ا �ل �ِعل��� �و�م ن� �عل��� ���ع��م�ل �و�م ن� ��ع�م�ل��سل��� �م ن� � �
م ٱ ق �ُّ
١.٢٥٤
م أ َم
�َ غ� �ق �
�ل� ا ن ��ت��َ � �� �
١.٢٥٥ �م ن� ك���ا ���ب�د ا �ل� �م�ور�عطِ �� ب� و � �م �ج �� �ر�
ل �ح� � م� �
� ا �ذ �ّ ج�ع�� �ز �ّ ن �ت ّ ٱ ت ّ أ أُ
�كب��ر�ع��ل� ا �ل��ن� ��س ل�
بر ���ي�ه ض����ل �و�م ن� � ��س����غن��ى ب�� لم�ه �ل �و�م� �� � ب� � � �م ن � ج�ع
ى � أَ
١.٢٥٦
أ ث ف � َ �
١.٢٥٧ ���ر� ��س�ف��ه �م ن� � ��ط��ل�ق��� 1ط ْر��ه ك��
�ّ �
١.٢٥٨ �صر��ع�ه حق�� ��ص�ا ر ا ل� �م ن� �
ع
�ذ �ّ ت ّ �
١.٢٥٩ �ض�ا �ق� �م� �هب��ه حق��� �م ن� ����ع�د �ى ا ل�
�أ ث
���ر).
�ه ( :ك 1
32 32
Wise Sayings
Sometimes you are not given what you seek, but are given something better, 1.240
either here or in the hereafter–the better thing turned away what you sought.
Sometimes an answer to your prayer is delayed so that you ask longer and 1.241
receive more.
Whosoever asks good questions learns; whosoever learns performs good 1.254
deeds; and whosoever performs good deeds is saved.
Whosoever pitches himself against fate perishes from exhaustion, and who- 1.255
ever jumps into the deeps drowns.
Whosoever delights in his own opinion will go astray; whoever suffices 1.256
himself with his own knowledge will slip; and whoever is too arrogant to
ask others for advice will be humbled.
Whosoever gives free rein to his eyes long regrets it. 1.257
Whosoever transgresses the truth finds his path closing in on him. 1.259
33 33
���������� �������� �������������� ���������� ����� �� ������ ������ ��
���
�� � �
ن � ن� ّ
١.٢٦٠ ح��ص ن� �ش���ه� �و��ت�ه �ص�ا � �ق�د ره م�
ُ َ
أ
١.٢٦١ �م ن� �غ���ل ب� ��ل��س�ا ��َ�ن�ه � �ّمره �ق��و��م�ه
َّ أ
١.٢٦٢ �ق�ه �َم��ل�ه � ��ه��ل�ه �م ن ض ق �خ
���ا �� ���ل�� ��
أ � �
١.٢٦٣ ���ه �م ن� ��ط��ل ب� ���ش ي����ئ�ا �ن�ا �ل�ه � �و ب���ع ض�
ّ ّ ّ ث �خ � �ؤ ن �ث ن �ث
١.٢٦٤ ح��ي�ا ��ؤ ه �ق��ل �ور��ع�ه ��ر�خ� ���ط��ؤه �ق��ل�
ح��ي�ا ��ؤ ه �و�م ن� �ق��ل� ��ل�ا �م�ه ك��ر� ��ط� ه �و�م� ك�� ��رك�� �م� ك��
خ �ا ن ات ق ات ق ن قّ
�و�م� ���ل �ور��ع�ه �م� � ���لب��ه �و�م� �م� � ���ل��ب�ه د ���لا �ل ن�� ر
�ج�ز ط�ق �ع ا � ا � �� ن�
١.٢٦٥
�م� ح��م�ل ��م� �ل� ي� �
� ي �
خ � ٱ �تُّ
�م ن� د خ���ل�م�د ا �� ا �ل��س ء � � �هِ�
�ل �و � �م
١.٢٦٦
ح�ّق ن �خ ا � � ��ل� � ا ُ ّق ن �خ ا � � � �أ �ذ � ُ
� � �
ع ا
١.٢٧٥ �م��� �ل��ط ل�م� ء �و ر�و م��� ل��ط ا �ل� ���ن� ا �ل �ر
� �
��� ه1 ��م � �ق �َ ن � � � � �غ
١.٢٧٦ ع ل� �ك�ل ��ض��ه �ل� �ي �
م �م� �ل�م ي�م�لك � � ب
ق ��خ � أ آ � ن �ٱ � ت �ق
�وه ا ��ل�� را ء �ع �ف� �م� او ��� ا ل
� ���ط�� �س��ب���ل �و ج��
١.٢٧٧
ع ر م�
� �أ ق ت � � �أ أ ن ّ
١.٢٧٨ � �ل�ه ا �ل� ب����ع�د �ي���ع�ه ا �ل� �رب� �ي�� �م� ��ض
ن أح ث أ �ف
�م ن� ج�ر�ى ��� ِ�ع��ن�ا � � �م��ل�ه ��ع��ر �ب�� �ج���ل�ه
١.٢٧٩
ي
�غ
�ي��( :م� ن� ل �ي���م�ل�ك �ع���ق �ل�ه ل �ي���م�ل�ك ����ض
�� ب���ه). 1
م م
34 34
Wise Sayings
Whosoever conquers his tongue, people make him their leader. 1.261
When words multiply, errors multiply; when errors multiply, modesty 1.264
lessens; when modesty lessens, self-restraint lessens; when self-restraint
lessens, the heart dies; and whosoever’s heart dies enters hellfire.
Whosoever thinks too deeply about the nature of God Most High loses faith. 1.272
Whosoever is complacent about making slips himself usually overstates the 1.273
slips of others.
Whosoever associates with the learned is honored, and whosoever associ- 1.275
ates with the reviled is scorned.6
Whosoever cannot control his anger, his mind is not mature. 1.276
Whosoever is shunned by those close to him will find help from distant 1.278
strangers.
Whosoever gallops forward loosening the reins of his hopes will stumble 1.279
into death.
35 35
���������� �������� �������������� ���������� ����� �� ������ ������ ��
���
�� � �
أ
ع� ب� ���غ�ي�ره �ص �ع�� ��ن ��ف ���س�ه �شُ�� غ���� �ع ن ن
١.٢٨٠ �
ل� ي �م� � ب ر ي ب � � �
�ف � ن ض� � �ز �ق 1ا ّٰ �ل� � ن
ح�ز � �ع��ل� ��م�ا ��ي� �ي��د ���غ�ي�ره م� ر ��ي� بر� � لله �م ي
١.٢٨١
ى
ن أ��ث ن �ذ�� � ت ض ن � �ن ا ا �
١.٢٨٢ �م� � ك���ر�م� ك�را�لم�و� ر���ي� �م� ا �ل��د �ي�� �ب� �لي�����س�ي�ر
�ّ قّ أّ
١.٢٨٣ �� �ا � ه ا �ف� ا ��ن �ف� � ه2
��ل�ا ��م�ه �م ن� ��عم��ل�ه ���ل ك��ل �م� �إ �ل� ي��م� ي � ع� �م ن� �عل��� � ن� ك��
م
أ� � �ذ �ف � � �ف � ن �ن ظ
١.٢٨٤ ح�م�ق� ب���يع��ن �ه ��ض�ه�ا �لن�� ��س�ه ��ف� ا ك ا �ل� � نا
�م� � ���ر ��ي� �عي ��و ب� ا �ل�� ��س �ور� ي �
� � � ن �ق �ّ � �أ � � ف
١.٢٨٥ �ج�ا �ل � �وا �ه ار �لر� حوا �ل �عر�� ج�� م� �ل ب� ا �ل� �
�م ن ��ت � ��ذّ �ذ �� � �ة ا ّٰ ه �أ �� ه ا ّٰ ه �ذ �ّ ا
١.٢٨٦ �ص�� لل �ور�ث� لل �ل� � �ل� بمع� ي
ف � �أ ّ � ُ ف � ت
�م ن� �عر�� ا �ل� �ي�ا � �ل� ي���غ� ����لا �ل�إ� ��س���ع�د ا د
مم
١.٢٨٧
�
ح ���ت��ه ا �ل� � ا ا ن � � ظ � ا � �ة �
� ك��م ن ُ�ع �ف� ��ا �ل
١.٢٨٨ ع�و� �ب� �ل�و��ق� ر ي � �
ل �م ح�
�� � ر ب
�زّ أ نأ � ٱ ٱ ُ
� � خ �ة � ّ � ت آ أ
ب�����غ�ي�ر� ��ه�ل �و���ع �� �س����غن�� ��غ����ر��م�ا �ل � �و �� ت
�س��� � � ه �
�م �ه
� � ��
ل ا
و � �
� �ص �� �م ن� �
١.٢٨٩
س ي ب ى ر ب
ح
�� � � � � �ة
ب���غ�ي رع���ش�ي ر
�ة �ة ف ا َ ّ �ف � �أ ق أخ
١.٢٩٠ �م ن� �عل���م �ِم ن� � ���ي�ه �مر�وء ج��مي���ل� ��ل� ي���س�م��ع ن� ���ي�ه ا �ل� ��ا �و�ي�ل�
� ف ا �ف ف� � �ت��عّ �� �ة ّ 3أ خ ف ض � �َّ �ة ُ ْ �ة � ٱ �ق
١.٢٩١ �����ا �ل�د ��ع� �ت� �و � � ح� � �وب � �ق�د ج���لا ل ار � �صر�ع��ل�ى ب���ل���غ� ا �ل���ك�� � �� �م ن� � �ت��
� � ظ � �ف � �ق ف ت ّ � �ف � �أ
١.٢٩٢ �ح�ا ت� ا �ل�ن� او ��ئ ب��ق�د �ت��ع ّر ض��� � �لف��ا د � �م ن� � ��ور ��ط ��ي� ا �ل� �م�ور���غ�ي�ر �ن�ا ���ر ��ي� ا �ل�ع� او � ب� ����
ّ ٰ أ
�
���� �لف��ه ا ّلله �ت��ع�ا ��ل�ى �ي ��و� ا � �لق�ي��ا ��م��ة ��ن �ق���ل�ه �م ن ��س �ق� �م ن ا ��ل�� ر ض��� ����شب��را ك�
١.٢٩٣
م ِ � ر �
ن ��ا ن � ا ط��ت�ه ا ��ل��ل��� � ا ��لن ا ف ّ ُ ا ن��ا ن � ّ
١.٢٩٤ �ه� ر ��إ� ���ن�ه ي���س� ر �ب�ه � �إو � ك�� � �ل� ي����س�ي�ر يل و � �م� ك�� � �م ��ي
36 36
Wise Sayings
Whosoever perceives his own faults is too preoccupied to see the faults of 1.280
others.
Whosoever is happy with the sustenance God has given him will not be 1.281
saddened if another has more.
Whosoever realizes that words are like deeds will speak only when it ben- 1.283
efits him.
Whosoever remarks on the faults of others while tolerating his own is the 1.284
epitome of a fool.
Whosoever has confronted many situations recognizes the true essence of 1.285
men.
Whosoever takes pleasure in sinning against God, God will bequeath him 1.286
humiliation.
Whosoever becomes known for wisdom will be regarded with respect. 1.288
Whosoever rises daily with the hereafter in mind will be wealthy even 1.289
without riches, at peace even without family, and strong even without a
tribe’s backing.
Whosoever knows his brother to be a decent man should not give ear to 1.290
rumors about him.
Whosoever contents himself with basic rations attains tranquility and peace 1.291
of mind.
Whosoever rushes precipitously into affairs without thinking of the conse- 1.292
quences exposes himself to terrible dangers.
Whosoever steals a handspan of land, God will make him carry it on his 1.293
back on judgment day.
Whosoever’s steeds are Day and Night is carried forward even when he 1.294
does not move.
37 37
���������� �������� �������������� ���������� ����� �� ������ ������ ��
���
�� � �
�أ � أ أ ّ أ ن أ ن �ل�ز ا ن �خ ا ن ن �ت� ّظ ��
� �ع��لي��ه � �ه�ا ���ن�ه �و�م ن ت�ر����غ� �ع��لي��ه � ر�غ��مه �و�م ن ج�ل
��� �إ �لي��ه � ��سل��م�ه �� �م� � �م� ا � �م� � �� �ه �و�م� �ع
١.٢٩٥ � � م م
أ � ن � ُ ن ت ا ن ه �ف�ن�� �
١.٢٩٦ ح ن� �ل��سر�ي �ر��ت�ه � ر ج��ى م� ح��س��� �ع�ل� ��ي����ت�
ُ �ن � � ف �ن �ف
ح�ا ��س�ن �ه �
�م��د
ح ح�ا ��س�ن �ه �و�م ن ك�م��ل ت� ��م �ك���ل ت� ��م
�م ن� �ع�ز ���� � � 1س�ه �ع ن� د ��ي� ء ا �لم��ط�ا �م� �م
١.٢٩٧ � ع
�� ن � ّ �� ا � �ّ ا �� � ّ ّٰ � ّ �
ح ب� ا لله �ت��ع�ا �ل�ى �إ �ي�ا ه حب ��و ب� �و ل� يح ب� ا ل�ع��ب� د عب��د ا �إ �ل� ب��ع�د � الم
ح�م� د ��م
�
و و
�ف � ٱ
��ا � ���غ�� ه � �ن�� �ش �
١.٢٩٨ ك�� � ت� �ع�ورا ت� ب��ي����ت�ه �م� �هت���ك جح ب ي ر
ن
�ة ق �إ�ذ ق � أ
١.٢٩٩ �و�ص��لت���ك ا �� ���ط�ع ت� �ص��ل� � ارب��ت���ك �م ن� ي���ث�ق� �ب��ك � �و �يرج��
ن
� ��و �م��ن�ه:
ع
� َ أ �
�ل�ا ش���ر�ف� � �ع��ل� �م ن� ا �ل�إ� ��س�ل�ا �
١.٣٠٠
م ى
�ا � أ
ى� ��ن�ز � �ع�زّ �م ن ا ��لت��ق�� � �و �ل� ك��
١.٣٠١ � و
� ا � ا �� � � ن �� ا ��ف �ة أ
١.٣٠٢ �و �ل� �ل��ب� س � ج ��م�ل م� ا ل�ع� ��ي�
���ن�ز أ �� ن � ن ا �� �ق ن ا �ة �ا
١.٣٠٣ �و �ل� ك�� � �غ��ى م� ل��� ��ع�
� أ �
١.٣٠٤ ر و � �ل�ح��ص ن� �م ن ا �و �ل�ا �َم�ع�قِ���ل� �
ع أن
� � ن ���ت �ة � ا �ش
١.٣٠٥ �و �ل� �� ���في��� � �ج�� م� ا ل � �و��ب�
ح � ن � �ا �ة عأ� ا ق �ة
١.٣٠٦ �و �ل� �ِو��ا ���ي� � � م� ل��س�ل ��م�
� ا � نم �
ع
ق�ن ن�ز أ ن ن � �ا
١.٣٠٧ و �و �ل� ك�� �ى� � �
� �
ل � ا م � �
��غ
�
ع
�ض�ا ��ا �� �لق �� �ت � � ف ا �ة ن � � ا ا � أ�ذ
١.٣٠٨ �و �ل� ��م� �ل � �ه ب� �ل� �ل�� ��ق� �م� ا �لر�� ب و
� � ��ف �ُ � � ن �َ � ن �
�ل�ا �
١.٣٠٩
�خ�ي ر �ي� َم�ع�ي� م�ه�ي �
�خ�� ���ف �ز ��لّ��ة� 2ت�� ث� �ن��د ��م�ا �ل�ا �
�
١.٣١٠ ور � ي ر ي�
أ�ذ ن �ذ ن ا ��ف ت � ك �ذ � � �ت �ة ّ
��ف � � �ن � ا � � ن �ا خ
١.٣١١ �ل� ����ير �ي� ا �ل�د �ي�ا �إ �ل� �لر�ج��ل��ي� :ر ج���ل� �� ب� � �� �وب� �ه�و ي����د ا ر� �ل�ك ب�� � �وب� �ور ج���ل
��� ا ت ا �ف �خ
� ي���س� رع ��ي� ا �لي ر
ش �أ �ذ
ل����ء �ي� �م ن���ع�ه). ��)� .ه( :ع��ذ ب�) ،و ف�� ا �ل
ح�ا ش�����ي����ة (ع� ��ه �ع� ن ا �
� �( :ع ز ف� ت
م � 1
ب � ي ي
�ذّ ة
�ه� ( :ل� �). 2
38 38
Wise Sayings
Whosoever trusts the age will be deceived by it. Whosoever is arrogant 1.295
toward it will be reviled by it. Whosoever shows anger at it will be abased
by it. And whosoever takes refuge in it will surrender to misfortune.
Whosoever’s behavior is virtuous, we can hope his intentions are also good. 1.296
Whosoever’s soul turns away from lowly cravings will find his character 1.297
perfected. Whosoever’s character is perfected will be praised. Whosoever is
praised is loved, and God’s servants will only love someone if God loves him.
Whosoever rends the veil of another, the hidden shame of his own home 1.298
will be revealed.
Who will trust you, or wish to associate with you, if you cut off ties with 1.299
your own kin?
No wealth alleviates poverty faster than satisfaction with one’s basic rations. 1.308
No good is obtained in this world except by two kinds of men: a man who 1.311
commits a sin but atones for it by repenting, and a man who hastens toward
good deeds.
39 39
���������� �������� �������������� ���������� ����� �� ������ ������ ��
���
�� � �
40 40
Wise Sayings
Lineage has no value unless it is coupled with humility. Generosity has no 1.312
value unless it is coupled with piety. Good deeds have no value unless they
are coupled with intent. Worship has no value unless it is coupled with
conviction.
Not every seeker gets what he wants and not everyone who leaves returns. 1.313
Not everyone who seeks finds and not everyone who is vigilant escapes. 1.314
There is no benefit in a bolt of bright lightning for someone who persists in 1.317
plunging into darkness.
Do not reward someone who has pleased you by doing him harm. 1.320
41 41
� ا � � ا ��ن
ا �ل��ب� ب� ا �ل�ث� �ي�
�ما � �� �ع��ن�ه �ع��ل��ي�ه ا ��ل���س�ل�ا � ��ف� �ذ �ّ ا ��ل��د �ن���ي�ا � �ت�ز �ه��ي�ده �ف��ه�ا
ي� و م ي م ر وي
� �ف �ذ � ق �
��م ن� �ل��ك ���و�ل�ه �ع��ل��ي�ه ا �ل��س�ل�ا � :
م
٢.١
أَ
�ّ �ف��ه�ا � �م ن ص ح ا �مه�ا �ع��ذ ا � �م ن �� � ح ا 1 � ا ا�
� � � ء ا �� � ��ن ا �أ ّ �� ا � ن ا ء �آ خ ا ��ف
ب � ح ي� ِ � ا ل�د ي�� �ول�ه� ع�� �و �ر�ه� ��ن� ح�ل ل�ه� ��س� ب� و ر �
�
�س�� نٰ �ف� ا �ُ ن ن ٱ �ف�تق �ف� َ ن ٱ� ت � ن ض� �ف� َ
ح�زَ ن� �و�م ن� ��س�ا �ع�ا ��ه�ا �ف�ا ��تَتْ��ه
�ه�ا � ��
� � م
ى ي� تِ � � ر ي��و� ���ف �
ه � �
��غ � �ه�ا �ن��دِ � �و�م� ��و م� �مر�� ي�
م
ن ا أ�تت � ن ��ن ظ �� � ا أ �ع ت � ن ��ن ظ �� ا ّ نق
�ص �ر��ت�ه.
�ه� � �م��ه �و م� ��ر �ب��ه� �ب�� �ه� � � ��ه �و م� ��ر �إ �لي� �و�م� ����ع�د �ع �
�ذ خ� ٱ� ت ن �م �ذ ٱ
ا � ا ق ّ �خ ا � ا ��ت ٰ ٱ
ن �ورا � �و �ج ��� ب� � � �ح� �و��د �م �� �ل� �ّلله � �م ��ؤٌ ��ع�م�ل �ص� ل
�ح� �ورا � بو� ��ى س� �م� � ��ص� � �و ك���� ب ر
��ّذ �ُم ن ا � � ا �� � �م ��� ّ �ة ن� ا �ت ه ا ��لت�ق � ُ ّ �ة ح �ز � َ � َ َ أ غ
ط�� ج � � �و � ��وى ��ع�د ��صب� ر ي �ض�ا ك���ا ب�ر�ه� او ه �وك��� ب� �� ه �و ج��ع�ل ل� عو�� �ض�ا � �و �ر� ِ � ��ر��
ف
�و��ا �ت�ه.
� ق�
�و��ا �ل �ع��لي��ه ا �ل��س�ل�ا � :
م
٢.٢
َ َ �ف ا ��ل�� ن
د����ي�ا د ا ر � ن��ا ء �و�ع ن��ا ء �و��غِ� �ي�ر �و�عِ� ب��ر:
� �ؤ َ � َ� ُ �ف � أ نّ �
ح�ه �ير�م�ي� ��م ن� ا � �لف� ن��ا ء � � ا �ل��د �هر�ُ�مو�ر �ق��و��س�ه � فم� ��ّو�ق� ��ن بْ���ل�ه �ل�ا ��ت ��طي�� ش��� ��س�ه�ا �م�ه �و �ل�ا �ت�� ���سى جِ� ار �
تِ
�ش 2آ�� � ا َ � ا �ة ا � ت �ش ا ٌ � ا َ � ا ا � َ َ ا ��ل��ص ا �� َّ ��قَ ��
� � ل ل �ح�
ع
�
ح�� �ب� �لم�و� � �� .ر ب� �ل� ير �وى � �و �ك�ل �ل� ي��� ب �� .
أ
� �ب� ��س�م � او ي ���ش�� ب� �ب� �ل�هر�م �و ي ا �ل ب
� ٰ
ّ � ّ
��س��ن ����ث� ي خ� � �ل� ا لله �ت��ع�ا �ل� ��ل�ا � ا � ا � ح � ّن أ
� �م ن ا �ل�ع��ن�ا ء � ا�ل��م ء ي�ج��م� ا ��� �
ن ا
ىب ع ��م� �ل� �ي� �ك��ل �و��ي��ب��ي� �م� �ل� ي� ك� م ر�ج �إ ى � ر و�
ا �نَ قَ � ا ا � َ�َ
ب����ن� ء � ����ل �و �ل� ��م� �ل ح��م�ل.
ّ
�ذ � � ا ن �� � � � � ن �غ � ا أ �نّ ا ��تُ�� � � ا �ل� � �َ �م� �
حو�م�ا �لي����س �ب�ي� ن� �ل��ك �إ �ل� ���عي��
�غ�و�ط �مر �غ�و ��ط�ا � او �لم�� ب � حوم ب� � �ف��ك �مر � �و م� ��ي ر��ه� � � �ه� ل� ي
م � �ز �
ا �ل �وب� ���ؤ��س �ن�ز �ل.
�� �� ف� ( ش
�م����ي�ب���ه�ا �عت���ا ب�).
ت
�ه���� :ض ي و 1
�ق
�ي�( :ي�ن�� ). 2
ع
42 42
Chapter 2
ʿAlī said: This world begins in weariness and ends in death. You are account- 2.1
able for what is lawful in it and punishable for what is unlawful. The healthy
are safe and the ailing remorseful. The wealthy are seduced and the poor
grieve. It escapes those who try to catch it and comes willingly to those who
ignore it. It blinds those who look at it with longing and instructs those who
view it with perception.
How excellent is the man who performs good deeds and undertakes acts
of purity, who earns something he can set aside and avoids what he is warned
against, who sets a goal for himself and guards his store, who overcomes his
desires and gives the lie to his wishes, who makes forbearance the steed of
his salvation and piety the provision for his passing!
ʿAlī said: This world is a place of perishing and weariness, of vicissitudes and 2.2
instruction:
Perishing is this—Fate stands stretching his bow, loading his arrows. His
arrows do not miss and their wounds do not heal. He strikes the young with
old age, the healthy with illness, and the living with death. He is a drinker
whose thirst is never quenched; an eater who is never satiated.
Weariness is this—A man gathers food he will not eat, and builds edifices
he will not inhabit. He leaves this world to go to God, with no edifice to take
with him, no property to carry.
Its vicissitudes are these—The world gladdens the deprived and deprives
the glad. Between the two is only a pleasure that has ceased or a misfortune
that has arrived.
43 43
��� � ������ �������������� ���������� ����������� ����� ����� ��� ����� ���� �������������
� � � �� � � ��� �
اأ ٌ َ � ا ّ أ � أ �ف � � أ نّ � ُ ف
ى � �م��ل�ه �ي ���ق ���ط�ع�ه د �ون�ه � �ج���ل�ه ��ف�ل� � ��م�ل�م�د رك �و �ل� �م��ؤ �ِ�مل� �و�م ن� �عب��ر��ه�ا � � ا�ل�مرء ي� ش���ر�� �ع�ل
�. �م�د � ك
ِر
1
� ق�
�و��ا �ل �ع��ل��ي�ه ا �ل��س�ل�ا � :
م
٢.٣
آ
ح�ا �ئ�� � �ز خ� �ف� �ز ا �ئ�� � ظ ������ّ � �ف�� � �َ�س�نَ�د �م�ا �ئ�� .تُ� د �� �م��س��ت�ز ���د ��ه�ا غ �� ن ا
أي ي ر ل و لو ل ل ا �ل�د����ي� د ا ر ��ر�ور � ل و ر
ق أ أ
ع��ل�ق�ت ه � � ا �ق ا2 ��ن ��ل��ها ق��د � �ه�ق�ت��ه ��ث��ا ��ه�ا � ن ثق ا � �س�ف�ي��د��ه�ا� .ف ك�� �� ّر �م� ت � �ت
� �و ض�
�ه� �
رب � �� � � �
�إي � و ر � �م� � او � ��� �ب��ه� را ك� �إ ي�
�أ ش ه � ن ا �ق أ � م �
�ه�ا � �و �ل�ز �م��ت�ه � �وث�ا �ق�ه�ا.
�و ���رب����ت� �خِ �� �
� ق�
�و��ا �ل �ع��لي��ه ا �ل��س�ل�ا � :
م
٢.٤
ّ� أ �ف نّ � �آ خ �ة ق أ �ق آ�ذ نّ � �ن ق أ
�ب�ا ��ط�ل�ا . �إ � ا �ل��د �ي��ا ��د � د �بر ت� � �و ن�� ت� ب� ��ود ا � �إو � ا �ل� �ر ��د � �ب���ل ت� � �و ش���ر� ت�
ع ع
ال�م��ض� ا ا ��ل � �غ ا ا �� ّ ق
ِ��ا ��. �و �م� ر ي��وم �و��د ل��سب
� ق�
�و��ا �ل �ع��لي��ه ا �ل��س�ل�ا � :
م
٢.٥
ّٰ � �غ ن �ف � �آ خ �ة أ � ق ٱ تّ �ذ أ ���ط� �� ��ل��ل�ز ا ��ه�د � ن ���ف ا ��ل�� ن
��خ� � او � ر ض��� ا لله د����ي�ا � او �ل ار � ��ب�� ��� ا �ل� �ر � � .و�لئ���ك ���و� � �
ي ي� ي � ي� وى
���ا ��ض � ا ا ��ل�� ن
د����ي�ا �ق �ض
م
ل�ا �ش � ا � � ا ث ا َق �ا � اب ت ا ف �ش ا ا ا � ا � ت
ر ط�ب�� � او � ك��� ب� �� �ع� را � او �ل�د �ع� ء د �� را �و�ر� و
ب���س� ��ط� �و� ار �ب��ه� � ار �� � �و�م� ء ��ه� ��ي
� � ٱ
� �ب� ن� �م �ر���ي� �ع��لي��ه ا �ل���س�ل�ا � . ن ا�
�ع��ل� �م��ه� � ا �ل ي
م���س�
م م ى ج ح
ّ ف �أ
�ه��( :لا �م�ل ي��د ر ك ولا �م�ؤ �م�ل ي�ت��رك). 1
ق �أ ق �أ ق �أ
�ي���( :د ر �ه���ق ت���ه ن�ي��ا ����ه�ا و ع��ل��ق ت���ه �أ�ز ي�ا ����ه�ا). 2
44 44
Censure of this World and Exhortations to Reject Worldliness
Its lessons are these—A man is about to see his aspirations fulfilled when
they are severed by the ending of his life. No aspiration is attained, and no
aspirer attains.
God be praised! How deceiving are the pleasures of this world! How
parching its drink! How scorching its shade! It is as though what existed in
this world never did, and what is about to be already is. None who arrives is
turned away and none who leaves can return.
Truly, the hereafter is a place everlasting, a place of permanence, whether
paradise or hellfire. God’s elect attain paradise in the hereafter through
patience, and realize their aspirations through good deeds. They become
companions of God in his abode, abiding there as kings forever.
ʿAlī said: This world is a place of barren deceptions and ephemeral embel- 2.3
lishments. It is a fast-disappearing shade and a keeling support. It destroys
whomsoever wants more of it, and harms any who try to benefit from it.
How many place their trust in it, depend upon it! But it oppresses them with
its bonds, binds them with its tethers, overcomes them with its strangling
rope, and enmeshes them in its cords.
ʿAlī said: The world has turned away and declared its farewell. The here 2.4
after is approaching and has almost arrived. Today is the day of training and
tomorrow is the race.
ʿAlī said: Blessed are the people who reject worldliness, who place their de- 2.5
sires in the hereafter. They take God’s earth as bed, its dust as bedding, its
water as perfume, the book as garment, and prayer as robe. They sever all
bonds with the world just as the Messiah, the son of Mary did.
45 45
��� � ������ �������������� ���������� ����������� ����� ����� ��� ����� ���� �������������
� � � �� � � ��� �
� ق�
�و��ا �ل �ع��ل��ي�ه ا �ل��س�ل�ا � :
م
٢.٧
� ق�
�و��ا �ل �ع��ل��ي�ه ا �ل��س�ل�ا � :
م
�ف��أ� � �ق �ه�ا ر�ج��ل�ا ن� :ر ج���ل �ب�ا ��ن ��ف ���س�ه د����ي�ا د ا ر��م�م ّ �إ ��ل�ى 3د ا ر �م�ق� ّ � او ��ل ن��ا ��س �ف�
ا ��ل�� ن
�ه�ا �ور ج��ل�
وب� �
٢.٨
ع ي� ر ر
�ٱ ْ ا ��ن ��ف ه ف �أ � ت�ق
�ه�ا.ب����ت�ع ��س� �� ع� �
46 46
Censure of this World and Exhortations to Reject Worldliness
A man said to ʿAlī, Describe this world to us, and he replied: 2.6
What can I say about a place in which the healthy fall ill and the sick are
remorseful, where the poor grieve and the wealthy are seduced, where one is
held accountable for what is lawful and where unlawful things lead to the fire?
ʿAlī said: You will die, be resurrected after death, made to stand trial for your 2.7
deeds, and rewarded or punished for them. Do not let this worldly life se-
duce you! Truly, the world is girded with calamities. It is known for its im-
pending destruction and characterized by deception. Everything in it moves
toward an inexorable end. It passes through the hands of people, turn by
turn. Its condition is never stable and its residents never safe from harm. The
very moment they wallow in luxuries and pleasures, calamity and deception
beset them. Its conditions change and its times vary. Life in it is detestable
and luxury in it fleeting. Truly, its people are targets: The world strikes them
with its arrows, shattering them with mortal blows. Each person’s death is
destined, his share of the world allotted.
ʿAlī said: This world is an abode of transience that leads to an abode of per-
manence. People in it are of two types: one sells his soul and thereby de- 2.8
stroys it; the other buys his soul and thereby frees it.
ʿAlī wrote to Salmān al-Fārisī: This world is like a snake—she is soft to the 2.9
touch, but her venom is lethal. The foolish lad rushes toward her, and the
intelligent man is wary of her. Turn away from her attractions, for she will be
with you only a short time. Shrug off her cares, for you will soon be leaving
her. When you are most comfortable in her, beware of her most. For every
time the dweller joyfully relaxes in her, an adversity forcefully removes him
from her. Go in peace.
47 47
��� � ������ �������������� ���������� ����������� ����� ����� ��� ����� ���� �������������
� � � �� � � ��� �
ح��لّ�ه�ا � �ف� ت� ن�� ت� ��غ�ُ� � ��ه�ا ت�ز ّ ن ت ُ ح���ذ � ا � ه��ذ ه ا ��ل��د ��ن �ا ا � خلَ �ّ �ة � غَ ّ �ة � ت
��د ا ��ع� ا �ل�� ار ر ا �ل ��ي� ��ق�د � �ي���� ب� ي � و ي� ا � رو �
٢.١٠.١
ب رور
ا ��ل�َ �� ال�َم � ّ �ة ا ��ل� نُ ��ل ا �ن ا ظ ��� ٌ�ة فأ � ّ ُ�خ � �ف ت غ آ �
حت �
� � ��ط�ا ��ه�ا � ��� .ب�ص ل � ّ ت � � � ا � ا � �ش ّ � ت 1
� � �
ه �
رو س ج و ي و �إ ي� ر � ع�
� ل
� �
� � ع �
ك � ب� � �و�ر� ب� م� � و و
� �� � �ه ل
�ّ ق ا �ت � �ة ف ا � ا ��ق � �ز � ا أ � � ا ت ا �ئ �ة � �
ا �ش غ �ة ق �ن ف
له�م �� ��ل� ��ل� ا �لب�� �ي� �ه� �� � ���ق� �و��هي� �ل� � او ج ��ه� ك� � � او �ل �� ��و��س �ب��ه� �م�� � ��و��ف� � او � �ل���ل�و ب� �إ لي�
�ف� � ت �ا � � �أ � أ � ا � �آ خ
ي�ه�ا �ب�ا �لج���ا ر ب� ض� �م�ع� ب�تِ�ر �و �ل� ا �ل� �ر ب���س�وء � ث�ر��ه�ا �ع��ل�ى ا �ل� �ّو�ل �م�ز د ج�ر �و �ل� ا �ل��لب�ي�� ب� � ����ا �ل�م�ا ي�
َ َ ب
ا أ ت ا �� �ق � �� ا �ّ ا � ّ ا ا �� ن ف� �� ا � ا َ �نّ � ت �ن �
� �. ح�� �و ل� ��و س �ب��ه� �إ �ل� ��ض ع � .ب��� ل��ل�و ب� ل�ه� �إ �ل� ب م ����ف�
� � � ن ف�
��ا �ل��ن�ا ��س �ل�ه�ا ��ط�ا �ل��ب�ا �:
����ا ��ل �ظَ ��� �� � ه�ا ف��ا � ��ت ّ �ف��ه�ا � �نَ سِ�� ا ����ت�ز �ّ د �من�ه�ا ��ل�� ��ظل��� ��ع ن �عن�ه�ا ف���ق��ّ �ف��ه�ا ��لُ��ث�ه � تّ �خ
�ح��ى ���ل ت� � � �ل ي� ب ط ب� فِ َر ب�� ��غ ر ي� و �ي� ل و �
ث � ظ ف ّ ا ه �أ ّ� ا � ن �من ا � َ ُ ه �ز ��ّ ت �عن ق
���ا � �ب��ه�ا �م ن�ي��ت��ه ���ع ����م ت� �ن��د ا �م��ت�ه �وك��ر ت� �ه�ا ��دمه �و�ج�� ء ���ت� ��سرم� ك �ه� ��ي�د �و ل� � �
ف ت ف � ت � ت � ت � ج�ت
� ٱ ف ّ
ت
�ص�ب����ت�ه ��� �م�ع� �ع��ل��ي�ه � ك ت � �
�س�� ار � ا�لم�و� �وح��س ار � ا � �ل ��و������ .غ�ي�ر ح��س �ر��ت�ه �و�ج��ل� �م� ي
� ف
�م�و�ص�و�� �م�ا �ن�ز �ل ���ب�ه.
�ُ فف ق ّ أ أ � آ خَ ٱ �خ
�
�ه�ا ب��غِ�� �تر�ه � �و ��س���ف�ه �و�ل�م �ي��د رك ��م�ا ��ط��ل ب� ح�ا ج���ت�ه �����ا ر �� �ه�ا ��قب���ل � ن� �ي �ظ� �� ف��رب� � �عن � تُ���
� �و �ر� ِ � �
ل
� ن ا � �ظ � فج ا ا �ف
�ه�ا. �ه� �و�ل�م �ي� �� ��ر ب���م� ر�ج�� �ي� م�
َ
�ز ق � ت ٱ
ح�ل�ا ج��مي���ع�ا �م ن� ا �ل��د ��ني��ا ب�����غ�ي�ر ا د �و� ِ�د �م�ا �ع��ل�ى���غ�ي�ر�م�ه�ا د. �ف�� ر�
أ � � ن ا � ��ذ ���ّ ف نّ َ ثَ ا ث � ّ �ة � ّ ن َ ُّ فٱ
��سه�ا �ق�ا ����ت� �َ�س ّ�مه�ا� .ف�� �ع ض�� �ع�ّ�م�ا � ح� رك��ل�ه �� ��م�ا �م���ل�ه� �م��� ا ل �ح��ذ ر � او ا �ل�د����ي� ا ل
� � ���
٢.١٠.٢ ر� ح��ي� �ل�ِي�� �م � ل � ل �إ
ََ ّ ّ ُ
� �ق �ث ق
��ض� �ع ن���ك � ����ل � �هم�و�م�ه�ا �ل�م�ا ��تي �� �ن ت� �م ن� �و���ش ��ك �ه�ا �و�� ح���ك �من ص
� � ���ك �ف��ه�ا �� �لق���ل��ة ��م�ا �ي��� ع �ي��
ع � ب �ج ب ي�
�ز �
� او �ل�ه�ا.
َ
���ّ ا �ٱ ��� �أ نّ � ن ا �� �ك� ن� ��له�ا ��ف� نّ� �ص�ا � ا � ا �ت ن �ف ا أ ��ذ ��ن أ ّ ا ت
ح�ه� كل �م� � � �إَى
ل
� �
ه � م ط �
م ب� ح� ر � َ�م� ��و � �إ �ه� � � �و ك�� � ��سر��م� ��ك�و� �ي�
ّ ّ ٱ أ ش�خ
�ل���م�ا �ل���م�ا � ��غ�ت� ���ط �من�ه�ا �� ��ق��ا ��ل �نَ�غ�ّ��ص�ه �عن�ه�ا د ��ا � ك� ��ص�ه �عن�ه�ا �مك� � ه � ك� ��سر�ور � ����� �
� �إ ب ر و � ب �إ ب ب رو و �
ّ ّ � ف �ف ك��ش��� ا �ف ا � ا ّ �ف َ َ�
�ض�ا ر. �ه�ا ���غ�ا ر � او �ل ن��ا ��� ���ي�ه�ا �� � �
س �� �
ل � . �
ح طو ت� �ع ن��ه �ه�ا ِر�ج��ل�ا �� � ث� ن�� �ع��ل��ه �من
ي� ر � ى ي
� �ز ن ��آ�خ ل ق ا �ؤ ا �� �� ن ا ف ا �ش ع ا � �خ ا �ؤ ا ا � ا ُ ُ
حه� �م�� �و ب� �ب� ح � و ر ى ا �ل��ف�� ء� .ر� � ����ع�ل �ب ���� � ��ه� �إ ل ���ص�ل ر�� � ��ه� �ب� �لب��ل� ء �و ج� �و�
48 48
Censure of this World and Exhortations to Reject Worldliness
49 49
��� � ������ �������������� ���������� ����������� ����� ����� ��� ����� ���� �������������
� � � �� � � ��� �
ٱ �غ
ح ب� ي�ا �ل�ص�ا �
� ا ق � ا ت � ظ �� � ا ن �
�ه� ب����ع�� ل� ��ن � �� ��
ل � � � ��ف� �
م �ل ا �ه�د ا ��م� �مه�ا ��ل� ا ��ل�َ َ�ه ن � .ف�� ��ن ظ ���� ��ل�ه�ا ����ع�� ن ا ��ل�ز
ر ي� �إ و ر ر ي� ب ي� �إ و� ى �إ و�
�
ا �ل� او � �مق�.
ُ
�� �من�ه�ا ��م�ا � � ��ن �ت��ف� � ا �ل�م� �� ا � �آ �م ن � ا
� �
ل . ��
ل ط � �غ�ت� � � �ك �� �� ا ��ل� ا د ا ��ل��س�ا ا �عل��� ��ا �ه��ذ ا �أ��نّه�ا �ت��ش��خ
� ير ج � ب � وج ص و � ٰ مي
ع ا َ��َ ف �ة � � ع � �ذِ �ة آ ّ �ن عُ �ذَ أ ف
� ت آ ُ ا � ت �ّ ف أ
ا اا �
�ح� � � .م�ا � ا ا ا �
�ه� ك�� �ب� � �و �م� �ل�ه� �ب� ��ط��ل� � .ص� ��و��ه� ك�د ر ي� � ��و�ل�ى �� د �بر �و �ل� �ي��د ر�ى ��م� �ه�و� � ي��� ر
ٱ � ن آ �ف� ا �خ� َ �� ّ ا �ن��ع �ة �ز ��ئ � �ة ّ ا � ّ �ة ن ا �ز � �ة ّ ا �م�عظ �� �ة ا ئ� �ة ّ ا ّ �ة
� ُ َ
�م� �ج�� ح� � �إو ��م� � ي
م�ن�� � �ه� �ع��ل�ى �طر �إ �م� ��م� ا �ل� � �إو �م� ب��ل��ي� �� �ل� � �إو ��م� � �وب� � د �م ي�
ن �ن �ف أ ق ن �ة � ّ� ق ا �ة ف
��ض�� ��� .ل�ق��د ك���د ر ت� �ع��لي��ه ا �لم�عي�� ����ش� �إ � �ع����ل � �و �خ�ب��ر���ت�ه �ع ن� � � ��س�ه�ا �إ � �و�ع�ى. �� � ي
� ا ث ا � �أ ا ل�ز� � ُ � ّ �
��ا ن �خ ا ق �
��رب� �ل�ه� �م��ل� �و�ل� �ي� �مر �ب� � ��ه�د �خب��را �و�ل�م �ي�ض� � �ه�ا � ن
��خب��ر �ع � �ه�ا �ع�زّ �و ج���ل �ل� ي� �و�ل�وك�� � �� � �ل �
م م
ظ � ت � �ظ � ا � ّ � �ا ن ت ق ا ئ ا �ف ا ئ ا أ�ن �ه�ا �� ك� �ف�� ا � غ �ة ن
�صر ت� �ه ت� ا �ل ن��ا ����ئ�م �و �و�ع ���� ا �ل��� �ل�م � �وب�� ل�� ��� �و�� ���ع�ه� �و ج�� ���ع�ه� ��ق�د � � ب � ي�ه� � او �لر��ب�� �ع �
�ف� � ّ
�ه�ا ا �لب�ي����ن�ا ت� ���ف� � ��ق�د ��ا ء �عن�ه�ا �م ن ا ّٰلله �ع�زّ � ��ّ �ز ا � � �أ��ت ت � � ا�
ي� ه��ن م� � � و ج �ل ج ر و � � ا �ل��ع� �ل�م� .وك�ي و �ج
�ق�ا �أ ��غ�� ض ا �ز ن ا �خ � ق �ف� ا ��� غ� ن ا �خ� � �
� ََ � ّٰ �زّ ّ
�
�ف �
ا �ل ا ئ� � ا ا �
�
�و ب��ص� ر� .م� �ل�ه� ع��ن�د ا لله ع �و ج���ل ��ق�د ر �و �ل� �و � �و �ل� �� �ل� ي��م� ب ل��� �ل� ب �
�
�
�ه�ا. ��ل �ه �من �ا � � �ا ��ن ظ ��� ��ل ا ُ �ذ �خ ق
�ه� �م� ��� �ل � �ه و �م �ر �إ ي� �إ ��ي �
� ا خ�زا ��ئ ن � ا َ ق �ذ � ّ آ ٰ ّ ّ ُ �
�ه�ا �ل� ي��ن����ص�ه �ل��ك ح�ه� �و� � � ت� �ع��ل �ن�����ن �ا �ص��ل ا ّلله �ع��لي��ه �و�ع��ل � ��ل�ه �و��سل��� ب��م�ف��ا تي�� �و� �لق��د �عر��ض
٢.١٠.٣
م ى � ى � ي �ى ب
غّ ح ����ه �م ن ا ��ل��آ خ� �ة �ف��أ �� �أ ن �َ��ق����له�ا ��ل�ع��ل�م�ه �أ نّ ا ّٰلله ��ّ ��ث ن��ا ��ؤ ه �أ ��غ�� ض�� ���ش ��ئ��ا �ف��أ ��غ�� ض ن � �ظّ
ر ��
ص � و � ه���� ب � ي ب
ّ ل ج� � ر بى � ي ب � � �م�
ن � ا � ث ق ّ ّٰ ّ ّ أ أ ن � ا ف ا ض ّٰ ّ أ ف غّ
��� ا لله ج���ل ��ث ن��ا ��ؤ ه �و� � �ل� �ي��ك��ر�م�ا � ���لا لله ج���ل �و�ع�ز . ���ش ي��ئ��ا ���ص��ره � �و � �ل� �ير��� �م� �و�
� ع غ�َ ا �ع ا ّٰ �ّ ا �أ نّ ا ّٰ ّ ��زّ �أ �صغ� ا � ن �أ ن ��خب��رك �ع ن� صِ �و�ل�و�ل� ي�
� �
ع��
�ر��ه� ع� � ي ج �ل
� � �ر�ه� ع��ن�د لله �إ �ل� � لله ج���ل �وع
م
ن � ا � � ق ت ا قا ا �
� � � � � � � �خ � ا �ث ا ا ��ل��م��� � � ن �أ ن
��ص�ي�. � ل
�ه� ع�� ب� لع� � � ��ي ر��ه� ��و ب� ي �ع�ي� و � ي ج��ع�لع �� بو �
�� � ط� �
أ أ أ ُ
ّ �ن �
ح��ا ���ئ�ه � ظ ���را � � � ه � �
�ئ � � �م�مّ�ا ���د ��لّ��ك �ع�� د �ن�ا ء �ة ا ��ل��د ��ن ��ا � نّ� ا ّٰلله ���ّ ��ث��ن�ا ��ؤ ه �ز � ا �ه�ا �ع ن � � ��ل��ا
ب و � ي و و ل ج ي �ى ل و ي
آ ه� ّ ّٰ ّ � أ ف ٱ �ة أ� � � ٱ
ح��م�د ا �ص��ل�ى ا لله �ع��ل��ي�ه �و�ع��ل�ى � �ل� �� � �عن�ه�ا �م �ك � � �خ�ت��ا ا � ���س ��طه�ا �ل� �ع�د ا ئ�ه ��ف�ت�ن� � � �خ�ت��ا ا ���
و ب ر رم � و ي ر وب �
� � ّ
�و . �� ن
�ص� �ع��ل �ب� ��ط��ن�ه �م ا جل � ي��ع �ح�� ن �و��سل��� �
� � ب
ا �ق � �� ن ه � ن � ُ �ز � ن ّى �ُ��َّ ��ا ن ت تُع �خ ض �ة �َ قْ ا
م
� ���ف� � ب��ط�� م� ا �ل�ه ا ل� ��ر ا �لب �����ل�م ن� صِ � � � ��
�وح�م� �ه� م�و �ى ج ��ي� ل� وك� � رى �� � �
�
�ك م ل ا ه � س � � � ا �
أ ّ مأ أ ٰ
�و . ����ل�ه �ل�م�ا �ج� ��ه�ده �م ن ا �جل
�� �و��م�ا ��س�� ��ل ا ّلله ج���ّ ��ث��ن�ا ��ؤ ه �ي ��و� � �و�ى �إ ��ل�ى ا �� ظل������ّ �إ ��ل�ا ����ط�ع�ا ��م�ا ��� ك�
� ع ي ل ل
1
50 50
Censure of this World and Exhortations to Reject Worldliness
worldliness, who is about to be separated from her. Do not look at her with
the eye of a companion or lover.
Know, you, that she terrorizes the calm and serene, and afflicts the joyful
and secure. The part of her that has turned away does not return, and the
part that is coming cannot be known or guarded against. Her hopes are false,
her wishes untrue, her pureness turbid. Man is constantly threatened by
danger in this world: a good thing ceasing or a calamity arriving, a destruc-
tive catastrophe or a final death. She has made his life murky, if he would
only understand. She has informed him about herself, if he would only listen.
Even if her creator had not warned us about her, or described her by anal-
ogies, or commanded disinterest in her and dislike of her, her own calamities
and disasters should have awoken the sleeping, restrained the oppressors,
and opened the eyes of the learned. But her base condition is all the more
clear when censure of her has come directly from God, and signs and warn-
ings about her have proceeded from him. She has no value or weight with
God. From what has been recounted to us, God hates her the most of all his
creation. He has not looked at her since he created her.
This world, including all her treasures and the keys to her, were presented 2.10.3
to our prophet, without reducing his share of the hereafter one wit, and still
he refused to accept her. He knew God hated her, so he too hated her. He
knew that God considered her of little worth, so he too considered her of
little worth. He did not raise what God had lowered, nor did he aggrandize
what God had belittled.
If nothing else were to apprise you of her lowliness in God’s eyes, con-
sider this: God made her too low for her virtues to be the reward for the
obedient, or for her punishment to be the penalty for the disobedient.
Another indication of her lowliness is that God has by consideration and
choice turned her away from his intimates and devotees, and presented her
instead to his enemies as a test and a trial. He raised Muḥammad above her
lowliness, when he tied a tight belt around his waist from hunger.7
He protected his intimate and confidant Moses from her when Moses
became so thin that the greenness of the plants he ate showed through the
skin of his stomach. The day he took refuge in the shade, he did not ask
God for anything except for some food, because he was exhausted by hun-
ger.8 It is reported that God said to him: If you see wealth approaching, say
51 51
��� � ������ �������������� ���������� ����������� ����� ����� ��� ����� ���� �������������
� � � �� � � ��� �
أ � ف ق �ذ ن ُ�ّ
ي�. �ح�� ن �ح��ب�ا ب� �ش�� �ع�ا را ��ل�ص�ا �ل ���ل ت� �ع�ق ��و����ت�ه� .و�إ�ذ ا ر� ��ي ت� ا � �ف�ل �ق�ر�م�ق�ب��ل�ا ف���ق���ل� :مر� ������ ��� :جع
ُ �ب ل ب
أ
� ا � ا �إ�ذ ا � ْ � � ٱ �ة �
� �
�و
ل
ح ب� ا �لر�وح �و كل�م� �عي����س�ى �ب�� �م �ر���ي�م �ع�ل�ي�ه�م� ا �ل��س�ل� �م ��ق� �ل � :د م�ي� ا ج�� ن �
ل�
� � ا � �و�ص�ا �
ع � �
ا �ئ ّ � ف � ف � �و �ش�� ��ع�ا ر�� ا � خل
�صِ �ل� ��ي� ��ق�مر�و� �و�� �و�لب��ا ��س�ي� ا �ل�ص�و�� �ود اب� ��ت� ر�ج��ل�ا �ي� �و��س ار ج��ي� �ب�ا �ل��لي���لا � �ل� � ي
أَ أ أ ي �
أ � �
ش� ء ���ف� ا ��ل���ش�ت�ا ء �م�� �ا ر��ا �ل���م�� �و��ا �ك��ه��� �م�ا � ��ب�� � ا �ل� ر��� �ل�ل� ����ع�ا � � .ب��ي��� �و�ل���� �ل�� ��ي��
� � ت ن � � ض � ت �ت ن ت � ف �ش ق �ش
ي سي م ِ ي س ي� أ
أ �غ ن نّ
�
�و�لي����س� �ح�د � ��ى �م���. � �
أ أ ي
� �
�ز �ش�
ل� ا � � �
�
� � ن ا�
�
�
�إ�ذ � �
�
�
�ل ا ن �
�ت� � ا � ا
�
�
� ا � ا ن � �أ ��س��ل� ا ن
ير �ع � �� ��خ �
ي ل ب ��ك �� � �ك ك ل م م
م و و ي� � � � � م � � � ل �
س �� ل ا �
مه
� ل� �
�و ي��م� ب � و �ي�
ع د � د �
�ا � تّ ّ َ ُ � �
� ن � �ة �إ�ذ ّ � � َ ُ� أ
�� ن ق ا ت ا �� � غ � �و� ���ط���ع� � �ه��ل�ه ا �ل
ح����ط� �و ا ج���ن�ه ا �ل�َليْ���ل �لب����سا�لم��س�وح �و���ل ���ي�ده �إ ل�َى �ع ����ه � �وب� � �ب� كي��� أَُ�ح��ى ِ ي م
��ن �ّ نَ حْنِ ۤ َ � اّ تَ�غْ ْ � َ َت ْ َ � �
� ّ �نّ �ظَ � ُ �نَ�فْ ��ث أ ن ق �
م � ك � �م� � � � � �� � ا � � ك �� � � ت ��
ل �
� � َ � � � � �� ُ
� �ي��ب�ص�
�
� �إِ ِ�ي� م� �ي�ُ} �ث�ي ر { �إِو �ل� �فِ ر لِ�ي� و�ر �ي� � ِ � سِ � �وي ك� ر � ي� ��َول {�َر بَ ِ
َ ٱ
���ن تُ � نَ � �� �ظّ �� ا �لِ� � نَ ّ َ ُ
� ا � ٰ َ � ا ن تَ ���سْ� َ َ �ن أ ّ َ ّ ٱ ْ�خَح
ي�}. حا �ن��ك �إِ ��ي� ك� � ِم� ل�� ِم� ��ا سِ�� ر� نَ�} {�ل� �إِ �لـ�ه �إِ �ل� � ��� ب� � �ل
أ ِ أ ّٰ أ ي ِ
�ز ّ � ا �ؤ ت �ن�زّ � ن � � ن �ز �ف � ا
د����ي�ا �و �ه�د � او ي�ف���م�ا �ه�د ���هم� �ه��ؤ �ل� ء � �ن�ب����ي�ا ء ا لله � �و �ص��ف ��ي�ا ��ؤ ه � �و �و�ل��ي� � ه �� �ه� او ع� ا �ل� �
ا غّ غّ ض غ أ غ أ �ف ّٰ ّ
ا ا ن �ؤ ا ن �ث
��ض � او ��م� � ب������� �و�ص��ر� او ��م� �ص��ر.
أَ
�ه� � �و ب����� ا لله ج���ل � �� � ه ���ي�ه �م �
ٱ َ � آ ٱ
ا� � � �� ف� � � �ن ت�ف
��ر � �و � �� �ع� او �ب� �ل��عب��ر
�
حو� � �ث�ا ر���ه� �و��س��ل��ك� او �من��ه�ا �ج� ���ه� �و ل�ط �� او ا � فِ�ل� ك
� ن
� ����ث�ّ � ��قت���ّ 1ا ��ل�ص�ا �ل
م م م ص
ا ن ف �� � � �ذ غ ن ا � ق �ذ ا ��ل� � �ف
�
��ص�ي ر �
ى ل��� ء �وي�� � � ا ل � � �
��ص�ي رع� �م��ت�ع ل�ر�ور ا �ل�� ي� ي�ع�ود �إ � � ا � � ��صب��ر � او ��ي� ��ه� ا ع�مرا � �ل�� �و�
��ل آ خ � � ن ا �ل� ��ن ظ ��� ��ل أ ّ � ا ��ن ظ ��� ��ل ا � ن� ق �
� ظ� � � � �ن � ا �
�� ل
�إ ل�ى ا ح���س� ب��� .ر� او ب��ع� ��ول���ه�م �إ �ى � � ار �ل�د����ي� �و�م ي ��ر� او �إ �ى � �و�ل�ه� �و �ر� او �إ �ى �ب� �ط�
� ا ��ف َ ا �ة ا � �ت ا �ف�� �َ س�تَ �ه � � 2ا �ة ا � � ا �� ّ ا فّ � � �� ن � ظ �
له� ��ثم� ��ر�و �ي� �مر ر �ع� ب�ق� �ه� ل�م ي�� �ه�ِو �م ح�ل �و �ع� �ج � � د����ي�ا �و�ل� ي��ن� ���ر� او �إ �ل�ى �ظ ���ا �هر��ه� �و� ك ا �ل�
أ م
أ أ
��ا �ل� �ت �ة ا �ل ت � ا � ّ � � � نَ � �ن �ف أ أ
��ص�� � � �ن�ز ��ل� ا ا ��ل�� ن � �ن �ف أ�
�ح�د � � ي� �ش�� ب �� د����ي�ا �م ن� � � � ��س���ه� ك�� ميِ� � ��ي� �ل� ي حِ �ل �ل� و و ر ب � � �ل�ز �م� او � � � ��س�ه� ا �ل
ع أ َ م أ �ة � أ م
ن ا �ّ ا ��ف
�ه�ا � ��ق��د ر �م�ا � � ���ق� ��ل���ه� ا ��لن ���ف �� � �و �م��س��ك ا ��ل �و� ����ل� ا �من � � � ا
� �
ل � �� ضل
ا� �
� ا � � � �م �
رح أ س بى أم و � ب ك و ه�
ي�
ٱ
�إ ور ر � ل ح � � �ه� �إ �ل� �ي
�ن ف ه � ن ا ف �ّ ن ّ ا �ه�ا �ف � ��ع��ل� ��ه�ا ��م��ن�ز ��ل��ة ا �ل �ة � ت �ش�ت ّ نَتْ ن
�هم� �ه� � � ��ك�ل �م� �مر �ب��ه� � �م��س��ك �ع��ل�ى � � ��� م � � ي ����ف� ا �ل��ي� � �� �د ���� � �جِ �و ج� و ب
� َ َّ أ ّ
� �� ن� �م ن ا �لم�مت��� ئ �من�ه�ا ّ ت
�ه� ن� �إ ��ل�ى ا �ل �ش�� ب �� ن � ّ ت ن ����ع � ا نت � �غ ا � �ن�ي�ت��ب���لغ��� ن� �من � ا � �
ل�� � ع �م� ا �ل��ن��� �يو �ج ب و � �ه� �ب� د �ى ا �لب��ل� �و �ل� �ي��� � و و
�ن � ض
�ش�� ب ��ع�ا � او �ل ار ���� �ب��ه�ا � �صي��ب��ا.
ي
�
� ���س�ه ���ف ا ��لن ظ� ���� � �أ �خ���ل�� ��ل�ه ا �� ف � ��ن ��ف َ آ
ه ���ف� ا ��ل�ع�ا ��ق��ب��ة � او ��ل�� �ج���ل��ة �ل�م ن �ن�ا ��ص خ� ��ن ّٰ �
٢.١٠.٤ ر �ك � �
ل ص و ر �ي � ح �وا �ي� � او لله � أ� �ي� ي
ل �إ �
��ه �م ن ا �ل� �ت �ة � �أ نّ ا �� � ذ � �ن �ش �أ ��ف �ا�غ ا � ا � ا � �د �ن ت ه � ا �ة �
� �ن��ت ن �م ن ا �جل
أ
� ي ����ف� � �و ك�ر � يم� � ���غ�ي ر � ل�� ي� �� � �ي� د ب� �ل�إِ� �ه� ب� �ل� ي ج�� �����ن� �و �ل� � �
قت
�ي�( :ا ����فى). 1
�ة خ ن �ة ف ّ ف ت ف ّ
�( :ت����ست����ه��ه )� .ه �� :ا �ل���م�� ن� (�����ست���� ز����ه� ) و �� ا �ل
ت ز
ح�ا ش�����ي��� ���س���� ي(�����ست����هو�ه ).
�
م ي ي 2
م م م
52 52
Censure of this World and Exhortations to Reject Worldliness
this is advance punishment for a sin, and if you see poverty approaching, say
welcome, garment of the pious!
The Spirit and Word, Jesus, son of Mary, said: My food is hunger, my gar-
ment fear of God, my clothing rough wool, my mount my own two feet, my
night-lamp the moon, my heating in winter the rays of the sun, my fruit what
the earth has grown for grazing animals. I go to sleep owning nothing, yet
no-one is wealthier than I am.
Or consider Solomon, son of David, and the kingdom bestowed upon
him. He fed his family the finest wheat, while he himself ate bread made from
coarse barley. When night fell, he would put on a coat of rough hair, shackle
his hand to his neck, and spend the hours until morning weeping, saying, «O
lord, I have sinned»9—«if you do not forgive me, if you do not have mercy
on me, I will surely be lost.»10 «There is no god but you, exalted above all
else—I am surely a transgressor!»11
These, the prophets of God, his chosen and select, distanced themselves
from the world, and rejected of her what God urged them to reject. They
hated what he hated and considered lowly what he considered lowly.
The pious learned from their example and followed in their footsteps.
They focused their reflection and benefited from exemplary lessons. In their
short time, they forbore from acquiring ephemeral worldly goods for which
they would be held accountable. Not looking at her outward appearance,
they pondered her bitter end, and so her redolent gifts failed to tempt them.
Their souls steadfastly cleaved to patience. They considered the world car-
rion, lawful only in desperate situations. They ate only as much as would
keep them breathing and keep the soul in the body. They considered the
world a carcass of such overpowering stench that a passerby would hold his
nose. They consumed little, and because of her stench they refrained from
filling their stomachs. They wondered at those who gorged themselves on
her meat, rejoicing at their share.
My brothers, by God, for the one who does well by his soul and takes care 2.10.4
of it sincerely, this world is now and will always be smellier than a carcass
and more detestable than carrion. Only the one who has grown up in a tan-
nery full of untreated hides is not conscious of its stench; its smell does not
pain him as it would a passerby or a person who has just come in and sat
down. Suffice it for an intelligent man to recognize her for what she is: the
fact that when a man dies leaving behind a powerful kingdom, he wishes he
53 53
��� � ������ �������������� ���������� ����������� ����� ����� ��� ����� ���� �������������
� � � �� � � ��� �
54 54
Censure of this World and Exhortations to Reject Worldliness
had lived as an ordinary, anonymous person; or that when he dies sound and
healthy, he wishes that he had been afflicted with chronic illness instead. Suf-
fice this as proof of her shame and despicable nature.
By God, if the world were such that whosoever wanted something from
her found it, his hand just taking it without seeking it out, without fatigue,
or trouble, or weariness, or travel, or striving; except that for whatever he
took of her, he would have to pay God’s dues, offer gratitude, and be held
accountable—even then it would be incumbent upon an intelligent man
to take from her only his basic needs, his daily food, apprehensive of being
asked about it, for fear of the accounting, and in dread of falling short in
gratitude. How much more so for the one who, in seeking her, has to bear the
pain of bowing his neck, of lowering his cheek to the dirt, of crushing toil, of
separation from loved ones, and of grave dangers—all the while not knowing
whether the end will bring success or failure!
The world consists of three days: the day that has passed, taking all that 2.10.5
was in it, never to return; the day you are in now, which you must take ad-
vantage of; and the day which offers no security since you could die in it.
Yesterday is a wise teacher and today is a friend about to take leave. As for
tomorrow, all you can do is hope. If yesterday is beyond you, its wisdom
nevertheless remains with you. If today has given you comfort by its arrival,
it was long absent from you and will soon leave, so take provisions from it
and bid it a fond farewell.
Place your trust in good deeds and beware of being deceived by false
hopes. Do not let today bring on the cares of tomorrow. Let today’s cares suf-
fice; tomorrow will bring its own worries. If you add the cares of tomorrow
to today’s burden, you will increase your grief and tiredness, and pointlessly
strive to gather something today to last you for many days, days that you may
not have. Your grief will be great, your work doubled, and your fatigue con-
siderable. Your resolve to do good deeds will be weakened by false hope. If
you were to empty your heart of false hope, it would urge you once again
to perform good deeds. Your false hope in today has hurt you in two ways:
you have put off doing good deeds because of it, and your cares and grief
have increased from it. Do you not see that the world is but an hour between
two others? An hour that has passed, an hour that remains, and an hour in
which you live? In the past and future hours, you find neither pleasure in
luxury, nor pain in hardship. Regard the past hour and the one in which you
55 55
��� � ������ �������������� ���������� ����������� ����� ����� ��� ����� ���� �������������
� � � �� � � ��� �
� ق�
�و��ا �ل �ع��ل��ي�ه ا �ل��س�ل�ا � :
م
٢.١١
ٱ �أ�ّ�ه�ا ا ��ل��ن�ا �� �ٱ ��ن ظ ���� � ا ��ل� ا ��ل�� ن
د����ي�ا ��ن ظ ���� ا ��ل�ز ا �ه�د � ن �ف��ه�ا ا �ل�م�ا ��ق��ت�� ن ��له�ا�� .ف��م�ا ُ�خ��� �لق � �م ��ؤ َ�عَ��ث�ا
� ر ب ي� � ي � ي� ر ي � ُ س رو �إ ى
ّ ق � آ َ َ � أ
ح�ه�ا ��س�وء � ت �ة خ � �
���ل�� �م ن ا �ل� �ر ا �ل �� ب��� ف �ف�يَ���ل�ه� �و ��ل�ا � ��ه�م�ل �ُ��س�د �ى �ف�يَ���ل� �� �و��م�ا د � ��ا ه ا �ل �� � ����ن�ه ب�
خ �زَ
ت ت �ن غ
ّٰ ي� � ي� ي ي و و
� � ذ � �ظَ ��� � ه � ن � � ��ن ا�ُ � 1س ت ه � ا ُ� َ� � ا �ت �ل� خ �
�ه�ا �و�م�ا ا ل � �ن ظ �
ع ب��م� ��و�ى � ��سي����س ا �ل�� ي� فِ�ر ���ب� م� ا �ل�د ي�� �ع��ل� �ه�م�� � .ل� ير ج��
ى ا �ل� ���ر �إ �لي�
ق أ ٱ ٱ آ أ
� د � �د
� �من�ه�ا ف��� د � � ��ل�ا ��ُ�د �ى ��م�ا �ه� � ت� �من�ه�ا �ف��ُن��ت ظ� ���� .ف��� �ع��ت�� � ا � � ��ن ظ ���� � ا د ��ا ��م�ا
بر ب ر و و رو �إ ب ر � ي ر و � بر و ي ر
���أ نّ ا آ ق ن�ز � � � ن ئ �
ا�
�� � ��م� �ه� ك�� � �ل� � ك ن ا ض ف��أ نّ
��ض �ور�م�ا ��ق�د � �و�
� ��د � �ل. ��� �وك�� � ��م� �ه�و� تٍ و � مي ��ر � ك�
ح� ح�
� ق�
�و��ا �ل �ع��ل��ي�ه ا �ل��س�ل�ا � :
م
٢.١٢
� ا �تَ�ف ٰ
��ن� � �و �ج�
�� �ه�ا 2ف�� ��نّ�ه�ا � او ّلله �ع ن �ق��لي��� تُ��ز ��� ا ��ل��ث�ا �و�� ا �ل��س� ك�
�إ ي�د����ي�ا ��ن ظ ���� ا ��ل�زا ��ه�دي� ن �ف�
ا ��ن ظ ���� � ا ��ل� ا ��ل�� ن
رو �إ ى
�ف ُن � ع ي ل ي ل � � ٰ ر
ا �ل�ُ �تَ �ف ا � �أ �م ن � ا � � � � ا �ت ��لّ �عن ا ف �أ � � � ا � ُ�د � � ا � �آ ت �من ا ����ت� ��ظ
�ه� ي �ر. �ه� �� د بر و �ل� ��ي رى �م� ه�و � � ع �م� ��و�ى � �م� ر� �ل� ِ �� .ل� ير ج�
آ ة
� ،ي�( :ال� خ�ر�). 1
م
�� �� ف� (ا �ل���م�ا ق���ت�� ن
ي� ��ل�ه�ا).
ت
�ه���� :ض ي 2
56 56
Censure of this World and Exhortations to Reject Worldliness
live now as visiting guests. The departing guest has gone, blaming you. The
one who is with you now is testing you. Your kindness to the resident guest
will wash away your ungraciousness to the departed one. Make up for your
ill treatment of the departed guest by pleasing the one who follows. Let not
the testimony of both come against you, for together they will destroy you.
If a dead man in his grave were told: Choose: You can leave for your chil- 2.10.6
dren—for whom you cared above all else—everything in this world, every
last bit of its wealth. Or you can have back one day of your life to spend per-
forming good deeds for your soul’s salvation. He would choose the one day
to make up for his evil deeds over the legacy of all the world’s riches be-
queathed to his children. What prevents you, O deceived one, O powerless
one, O shameful one, from performing good deeds now, when you still have
time, before your end is upon you? Why is the man in the grave quicker to
recognize the value of what you have in your hands than you? Will you not
strive to remove your yoke, to break your bonds, and to protect your soul
from a fire guarded by harsh, rough angels?
ʿAlī said: O people! Look at the world with the eyes of those who have little 2.11
interest in her and detest her. Man was not created to spend his time in play,
nor given reprieve to speak nonsense. The world he finds so beautiful is no
substitute for the hereafter he finds so ugly. The vile stuff he gains from the
world is no replacement for a share of the hereafter. The part of the world
which turns away and leaves does not return, and there is no guarantee that
the part which appears to be coming will arrive. Take heed! Notice the turn-
ing away of what has turned away, and the coming of what has come. It is as
though what is never was, and what is coming has already occurred.
ʿAlī said: Look at the world with the eyes of those who have little interest in 2.12
her. She will, by God, very soon displace her tenant, and afflict the compla-
cent and secure. The part of her which turns away and leaves does not return,
and the part of her which appears to be coming does not always arrive, such
that it can be guaranteed. Her happiness is mixed with grief, and the last
stage of your life in her is spent in growing weakness and incapacity. Do not
57 57
��� � ������ �������������� ���������� ����������� ����� ����� ��� ����� ���� �������������
� � � �� � � ��� �
ُ َُ � َ ا � �ز ن آ خ �ل ا �ة �ف � �
� ���ثر�ة �م�ا �ي��ج�ع
� ب� ك��
� عف� � او �ل�َو�ه ن�� .ف�ل�ا ي��غ�� ّ�نرّ ك��
� ك��
� ��� �ي�ه�ا �إ �ل�ى ا �لض�
ح��ي� �� ح � � �و � ار � ��س �ور��ه�ا �َم �ش�� �و ب� �� ل
�
م م َ ب ر
ا ن � � ص
� �
� � � ا � ن ا �� �ق �ّ�ة
�ه�.� م� ح� ك�� �ه� ل��ل� ��م� ي م�
ح � اق ق أ فأ ٱ � فٱّ ب م ٰ
ّ
�ت
��ض �ور �م� ��د �صر �إ د �ب�ا ر ��م�ا ��د � د �بر �و� � ��ر��� �ع��تب��ر � �و �ع��تب��ر ��� �ب�� ح� ا لله �ع��ب�د ا � ف�� ك ر�
أ م
��ا ئ� ن �م ن ا � �آ خ� �ة �ن ��� نّ ا ق � ����أ نّ ��م�ا �ه� ك�ا ئ� ن �م ن ا ��ل�� ن
د����ي�ا �ع ن� ���لي���ل �ل� �ي ك حض��
��� �وك�� � ��م� �ه�وك�� � � �ل� ر م � � و ��ر� .وك� �
آ ّ
ق
���ل ��م�ا �ه�و� ت� �ر�� ب�. �ل�� ي��ز ��ل� .و�ك�
ي م
� ق�
�و��ا �ل �ع��ل��ي�ه ا �ل��س�ل�ا � :
م
٢.١٣
� �ة ّٰ ّٰ ّ �زّ ٱ �غ�ت�ن ا ا ٱ ت � ّٰ ق أ
عم�ل�ا ���ب�ه �م ن� ��ط�ا ��ع� ا لله س� ���ط�عت�� �� � �ع��ب�ا د ا لله ب��ت�� ��و�ى ا لله ج���ل �و�ع � �و � � � �م� � ��� �ص� ك��
� ي � و ��
م ُ م
� ���ب�ه ا �� ف�ل �� ت���� 1ع�د ا �ل�م� ت��� � .ا ��ل �ف���ض � �ف �ش ا � ل ّ �زّ ��فم �ذ � �أ ا � خ ا � �ة �
� ل� �
ع �� �
�� �ل��ي� ج ي �ل �م� ي ��ي� ي� ك�
� � �
� ل� � ج���ل �و�ع �� �ه� ه ا �ل� �ي� � ا ل
و ب و وب ر � م م ي
� ت ن ت
���ن ت ّ ن � � �ة ُ �ا � � ت ن ت
���ة �� ن � �ت� ن ّ ا � �ذ � � �ن ا �
�
ل� � �إو � ك �� حب ��و� ج �د�ي��د�ها. � � � �ل ا � �
ل� �و � �ل� �ك�و� �� او حب ��و� ر�ك�ه� �ومب��لي�� � ك�� � �
� ت
�ل��ه� ه ا �ل�د �ي�� ا �ل�� رك� � ك��
أ مَ َ َ
أ م أ م �إ َْ م
ق� ا ف� ّ ّ َ
��� � ��د ب���لغ� ��وه.
�ن ق ��� ��ن ���ه� ق��د �� ���ط�ع�وه � �و �ّ�م او �عل���م�ا �ف ك� �ك� او ��سب��ي��ل� � ك� �� ��س��ل��
ب
�� ك��
ر له�ا ك�� � �و�مث��� ف��إ� ن���م�ا �َمث��� ك��
ل�
م
أن � ن �ح�تّ �����لغ� �� � ا � ��ل ا �� غ� ا �ة �أ ن �� �ع م�
�ق�ا ء �م ن� ��ل�ه �ه�ا� .وك�� �ع���سى � � �ي��ك�و� �ب ��� � � � ي ��ي �� �� ل �وك�م� ���سى ا ر ي� �إ ى
� ��ج � ل
� ج ر ي� �ىَ ي ب � م
�ه�ا.
ّ
�ف � � �ن ا � ت ف ا ق ح�ي�� ث� ي� � �� � ��ل�ا �َ���ع�د � ه� � .م ن � ا ���ئ�ه ���ط�ا ��ل� � ث
�ح�د �وه ��ي� ا �ل�د �ي�� ح�ى �ي���� ر� � فخ ب � ا تُ
ي وم ي و و � ور
ن ض ّ �ئ ا �ؤ ا نّ � ا تَ َ
�ه�ا �و �ل� �ج�ز �ع� او �م� � ت ن �ز � �ه�ا �و �ل� ���ج�ع ف ا ت ت ن ا ��ف ��ف � � ن ا �
�� ار � �ه� �وب� �� ��س�ه� ��ف�إ� � � ب �� او ب� �ي��� � ��ل� ������ ��س� او �ي� ا �ل�د����ي� �و ر
نّ �ز � ن ت ا �ن��ع� ا ��ل �ز �� نّ ض ّا ا � �ؤ ا �� ٱ �زّ � �ن ا ف
�خ ��ه�ا ��ل� � ��ن �ق�����ط�ا
�ل
وب � �إ ى �ه �س � �
� � �ه � � ء ر ��� � � ل ا � �
ع �إو ي � و ي � �إ ى و �إو �
ه �م � �ه � �� � � � �ع ا �ل��د �ي�� �و �ر �إ ى
ح ّ �ف� � �ف �نَ ا ��ّ ّ �ة �ف ا � �ن�ت ��ّ
�ه�ا �إ �ل�ى ���ن�ا ء. �ه� �إ �ل�ى �م �ه�ى �و�ك��ل��ي� ي� � ���ف�َد �و�ك��ل �م�د �ي�
ن ن � � َ� ��ت �ة ن ���ن ت � �أ�َ �� �� � �ف آ � � � �ف ئ
آ أ
�صر �إ � ك� �� �ت��ع�ق���ل�و�. �ض��ي� مع��تب� ر �و ب�� � ��ي� � �ث�ا را �ل� �ّو�ل�ي� ن� �و��ي� � �ب�ا ��ك� ا�لم�ا �� و ل���� ك�
ل�
ن � م � خَ َ ف � ا �ق ن� � ا قُ ن م ا � ّٰ ا � � أ � َ ي �س م
���ل�� ا �ل��ب� ��ي� �م� ك�� ��ع� � �و �ل�ى ا ل �
ي� �من� ك�� �ض�� ن ��ل� ت�ر � او �إ �ل�ى ا�لم�ا ��
� �ل� ي��ب�� ��و��� .ق� �ل ا لله
�إ � �لَ� �َير جَ� و
م�زّ ّ َ َ َ ٌ َ َ �ق ْ َ ْ �ا َ نّ ُ ْ � اََ ْ ُ ن 2ق ا � �زّ ّ ��ّ �نَ�فْ
ُ ُ م َ َ
أ ْ أ م َ
�� �ع } � �� � �ع � �� { �ك�� � � �� �� ��ه�آ � ���ه� �ل� � ى � ر ���ي��ةٍ � �ه��ل ك��ن ح ا �م�ع��ل ٰ
�ع �و ج���ل {�و�ر �
ٱ�ْ م ي�ر�فَجَِ و ْ� َ َو ٱل و جأُ �ل َ ٱ ْ َل َ َ ْسٍ ُ
�ذَآ َ �ةُ ٱْ�َْ َ نَّ� َ ا تَُ فّْ نَ أ ُ َ��ْ َْ َ � َ ا َ � ن �زُ � � َّ َ ْ خِ ��لَ ّ �ة ف قَ ُ َ
ح �ع نِ� � �ل��نا ِر � �و د ���ل� ج���ن� �����د � ك� �� � � � �ل��� ��م� �م � � ��ئِ���ق� � �لم � � ��م� �� �� � �
�ٱو ْتِ �إِو ُ ٱ ُ �و �و� ّجَ �و�ر �ُمٱيْ�ُو م قِ ي �ةِ �� �زِح
�َ َ ا �ة � � ّ نْ َ ا َ َ ا � �� غ� ُ �َ ا �زَ َ ا �ل
ور}. �ف� أَ�َ �و�م� � ح��ي� � �ل�د ����ي� �إِلا �م��ت�ع لُ�ر� ِ
أ � تّ ّ ت ُ� آ خَ َُ�زّ � �� ْ ت تَ� َ ن �أ � � ن ا ُ�� ن ����ص�� ن
�ى � �و �ر ي���ع �ى ى�� :مي�� ي��ب� ك�� حوا �ل �����ش حو� �ع��ل�ى � �� ل��س�� ر �و� ��ه�ل ا �ل�د����ي� يم��س�و� �وي ب �
م
� ب��ه ا �ل��ف� و�ز ).
�ي��( :م�ا ي�ب��قى ع� ي�ل� ك 1
خ م ت آ ت ف
� (ال� ي��ة وا �ت�ل�� ب��ع�د �ه�ا). �� ي��� ا �ل���م�����طوط�ا ����ض 2
ي
58 58
Censure of this World and Exhortations to Reject Worldliness
be deceived by the abundance of her wonders, for she will only accompany
you for a short while.
May God have mercy on the person who reflects and takes heed; who,
taking heed, recognizes the turning away of what turns away, and the com-
ing of what comes. In a short while, it will be as though this world never
was, and as though the hereafter has already occurred. All that will come
is at hand!
ʿAlī said: I counsel you, servants of God, to be conscious of him; and to seize 2.13
the opportunity—as often as you are able—to perform deeds in obedience
to him in your remaining days. To miss such an opportunity will bring great
pain when you die. I counsel you to reject the world which will reject you
despite your dislike of leaving her, and cause your decay despite your wish
for renewal. You and she are like a band of travelers who, traversing a path,
seem already to have crossed it, who, heading for a mountain, seem already
to have reached it. How very likely it is that someone who runs toward a
goal will soon attain it! How very likely it is that the life of someone alive to-
day will not continue beyond it! For behind him is an assiduous seeker who
drives him forward in the world until he makes him leave her.
Do not compete for the world or her glories. Do not be taken by her beau-
ty or shaken by her injuries and sorrows. For her might and pride will be cut
off, her beauty and delights will cease, and her injuries and sorrows will end.
Each period of time in her will conclude. Each living being in her will perish.
Does the evidence of earlier peoples and the example of your forefathers
not alert and enlighten you? If you would only understand! Have you not
seen that those among you who pass away do not return? And that you, their
remaining heirs, will not remain forever? As God Almighty has said: «It is
forbidden to the village that we have destroyed—they will not return.» And
the Almighty said: «Every soul will taste death. Indeed, you will be given
your fair recompense on judgment day: One who has been snatched away
from hellfire and given entry to paradise will have won. This worldly life is
but a cargo of deception.»12
Do you not see the people of this world, evening and morn, in disparate
states? A dead man lamented, another man consoled; one felled and afflicted,
59 59
��� � ������ �������������� ���������� ����������� ����� ����� ��� ����� ���� �������������
� � � �� � � ��� �
� �
�و��ق�ا �ل �ع��لي��ه ا �ل��س�ل�ا � :
م
٢.١٤
� �� ا �� � ��ن ا ف ��نّ ا ُ� �ل �ة �خَ� �ة ُ� ��فّ ت � ا ��ل ش ا ت � ا � ت � ا �� �لق � ف ��نّ أ �ّ�ذ ّ ا
أ
٢.١٤.١ ب ي �ل� � ل� � � � ع ب � و ور � ه
� ��� � � ح � ��م� ب���ع�د�� :إ� �ي� � رم ي �إ � و ضِ ر
��� � �ح �ه �
� �
� د �
ل �ك ح��
� ات َ ف ئ َ � آ � ّن � � �ة ُ ّ � ت� ّ
حب��ر��ت �ه�ا �و �ل� � ���ؤ�م ن� ج���ا ���ع�ه�ا. ح�ب�� ت� �ب�ا �ل�ع�ا �ج���ل� �و�ع�مر ت� �ب�ا �ل�� ��م�ا �ل �و�ت�ز �ي��� ت� �ب�ا �لغ��ر�ور �ف�ل�ا ���ت�د �و� � و ب
َ م غ ّ �ة ض ّ �ة �خ ا �ت � �ة �ز �ئ � �ة ن ا �ة ا ئ د�ة أ ّ
�إ�ذ � �ت ن ا ت ��ل أ �ة ت ا ��ا � �ة غ ّ � �ة �
� �إ �ى � � ي
م�نِ�� � او �ل� � .ل� ����ع�د �و ا �هي� � �� �ه �� ار ر �� ��ل� ا ��ل� �� ��ف�د �ب� ��� � ك�� �ل� � � �� ار ر �
ْ َ
أ آ ٰ أ أ
َ َ � نْ��زَ � َ ا ُ � نَ � ��زّ ّ ّ �
� �ك��ا ��ق�ا ن �
� � ��ه� ا ��ل � ��ب� ��ه�ا � ا �ل ��� ��ه�ا � � �ت
ن ض � �ف �ة �غ
َ ِ� م ه �
��ن ل� � ء
ٍ �
�م {ك ع جلو �
�� ه لل ا ل �
م � و ك
�� ي� و ر ى ب � ل ر
ْ ��ّ ��ش � نَ ٱ َّ ُ َ َ ُ
ا��نََا ُت ٱ � �أَ ْ فَ�أَ ْ َ َ َ ً تَ ذْ ُ ُ ٱ � ّ ا ُ َ َ � ٱ ��ل َّ َ ا فَ �خْ تَ ََ
ى �ك��ِل ��ي� ءٍ شِ�م�ا ���� ر �وه � �ل �� � �وك�� � � لله �ع��ل ٰ
� � �ه ي
���� � ��س��م� ِء ��ٱ � ���ل��ط ��بِ� �ِه � ب�� � � �ل� ر��ضِ� �� �ب�ص�
ِر يح ّح
ط��ا ْ
ح��ر�ة �إ ��ل�ا � �ع��ق��ت�ه �من�ه�ا ���ع�د ���َع��ر�ة �و �ل�� �َ�� �لقَ �م ن ��س ّا ��ئ ه�ا �� ��� ن
أ �ن �ف� ا ��ف أ نّ ٱ أ � ُّ قْ تَ ً
� ب ب ب مي � � ر � ب ب ب� � � � ه�
ي� ��
ك �
ي ��ل � م � � � � � م � } ا
ر � �م�� ِ�د
ّ رم � ي ع
� ��تَُ �� � ه �ف� ا � �ة �خ ا � ا ت ن ت � ه ن ا ُ �ز ن �ة ا َ ّ
�
ّ �ّ ا أ �ت ه � ن ض ّ �ئ ا ظ ��
حر�ي� �ه� �م �� �ب�ل� ء �و� ي �م �
� ل��
ع � ��� �ه � �
ل �إ ء �� ر �م
� د
ي� ِي �
ه � �
ل�ط � �ل
� و � ا
�� ار � �ه� ر
ه �
� � �إ �ل� � �ع� ب�ق� � م��
� �ة ن ا ن � ن ا �ٱ �ذ �ذ � �ٱ � ئ �ٱ �َ �ل� �إ�ذ أ ��ص ت � ُ ت�زّ�ة أ ن ت� م � �ت�ن ّ
ح� �لو�ى �ه� �ع� �و ب� �ل� �مر� �و � ��ر � �إو � �ج�� �� ب� م � ح� �ل��ك �م�ه�� � � �م��ي�س� �ل��ك �م ك ا � ب��
َ َ
� ن ا ن � ن ��غَ ض ا �ت ا َ�غَ ا أ �ق ه � ن �َ �ئ ق أ َ ّ � ن ا ا ن ف �أ ْ ا ن �
�ه�ا �ت��ع��ب�ا �و�ل� �
� بو � � ا �
� م �
�ت� �
ه � ر � ��ب � � ر� ر �ه � �
�� � � ر � �ج ب وب �إو � ب س �إ � �
م �
س �� � ����ل� � � � � �
� � �� �� �
ه �م م �
م
ُ� �ٱ � ��ؤ �من ا ��ف َ� ا � �أ �م ن �ّ ا �أ ��ص ��ف � �ف 2خ� �ف غ� ّا �ة غ� � � ا �ف� ف �ن �ة ف
ُ َ
ي�ه�ا ��ا �ي�� ��ا نٍ� �و�� .ر ر �رور م� � �و� � � �ي� ج � � �إ �ل� ب � �م�� م �ه� � ��ن�
ي س ر � ي� ج ح
ّ ٱ ّ أ �ز ح�ّ
ن ث �
�ه�ا � ��س�ت��ك��ر �م�م�ا �ي �� �وب��� ن ق ن قت � ا ا ن ش �َم ن �ع��ل ا � ا �خ �ف �
�ق�ه �و�م� �ه�� .ل� ��ي�ر ��ي� ���ي� ء �م� ا د�ه� �إ �ل� ا �ل�� ��و�ى� .م� � ���ل �م � � ي�
ن ت � �ز � ٱ �ت� ث ن ا � تَُ
� ��س ��ك��ر�م��ه� �ل� ���د � �ل�ه �و ا �ل� �ع��ه.
أ م م
��
�ه�ا ق��د �خ���د �عت��ه �وك�� �� � ن �ث ق ا �ف� � ْ ه �ذ � ��� � �ن ن �ة � ا � ت ه � �خ � �ف
َ ُ �ذ �
م
� د ��
و ي� �م� ي �إ َي� ر و ي� ع ي� � �� ع �ص� �
ه � ل � � ��� ط � �
�ت � ع � ك�م� م ُ� � او ��� �ب�� ج
�ه
�� �م ن �ذ �� �ت�ا �� �ق�ي�را �وك�� �
� � �
ْ
ّ� �ت ه � � � ا �ذ � خ� �ة �ف� ا �ق ّ �ت ه �خ ا ��ئ�ف ا فن �م ن �ذ � �أ�َّ �ة �ف� ا �ق
ي م � � �� � � د ر �د �ه�
ي� و �
� � ي و � ر �
ي�ق � ح � ر �
يص � �د � ي� ب��ه� �
ي�ه�
ج أ��ّ�ت � � ن �
��ق�د � كب�� �ه �ل�لي��دي�� � او � �ل���ف� .
أ ُأ م
��ص�� � �غ���ذ ا ��ئ ه�ا ���سم�ا � �� � � 3س��ا ��ه�ا � �� ا ��ن ا ُ َ �� � ش ا َ �نَق �ذ � ا � � ا � ُ� � ا َ
��س�ل�ط� �ه� د �ول �وعي������ه� ر ��� �و�ع� ب��ه� �ج � �ج �وح�ل�و�ه� � بِ ر و � ِ م و ب ب �
�ّ
ح ق�). ( :ا �ل 1
م
�ق
�ه( :ع��لى وا د �م). 2
�ه�( :م ّر). 3
60 60
Censure of this World and Exhortations to Reject Worldliness
one who visits the sick, and another who gives up the ghost; a seeker sought
by death, and a heedless man who goes not unheeded. Those who remain
among us follow upon the traces of those who have passed.
To God belongs all praise, «lord of the seven heavens and lord of the great
throne,»13 who remains when all else perishes. All creatures find refuge in
God and all things return to him.
61 61
��� � ������ �������������� ���������� ����������� ����� ����� ��� ����� ���� �������������
� � � �� � � ��� �
ض ٱ حه�ا ���ع ض�� ��س��ق � �م�ن � �ا � � �ق� ����ا �ف ه�ا �َ�س��َل� ّ � .ه�ا ���ع ض�� �م ت ���ص
�ض�ا � . عه�ا ب���عر��� � �هت�� �� �
� �يح
أّ م � ح� ب ر � �و� و � ب ر � م ي �
و � � ع ي� ِر �م م و ط �
ن �ه�ا �من���ك�و ب� �و�ج��ا ر��ه�ا ��م � � �ا � �ل � �ع�ز ��ز � �ا �مغ� �ل � ف
حر�و ب�� .م� � � �ورا ء � ي �� � �و�م��ل��ك�ه م��س� �و ب� و �ه �� �و ب� و��ض
َ
ّ ٱ عَ َ َ َ ّ ُ ي
�
� �ل� � � � نَ َ ْ �
� َ ل
�
�
� ن � � �ذ � � � ت � ت �ز ف ه َ �� ا � � � ا � �ق �ف
� �
�س�� ار � ا�لم�و� �و َر َو ول ْع و و و� ب ي� ي� �م ِيج �زِ ي� ذِي �
���
ل � � { �ك ح ا �د �ي � � � �
� ل
� � �ل �ط � م �ل ه
� � � �
�ت � � ا � �ل�ك � ك
� ْ نَ ُ ل � ٱ
�
ْ أَ َ ا ُ ْ � َ ا � � َ ْ َ � � نَ ْ� َ نُ
أ ّ ٱ ْ ُ َ
�ى}. � ���س ح � ���س� ء � او ِب��م� ِ�عم� �ل او �يو ج� �ي� � �ل� ذِ�ي��� ح��س ��و بِ�
� ا
ّ أ آ أ أ أ ِ �زِ أ
�
� � �ث�ا را � �و ��ع�د �من� ك��
� � � �ع��م�ا را � �و �ب ���ق� �من� ك��
� �
� �
���ا �ن�� او � ��ط�و�ل �من� ك�� � ك� ���ا ن� ��قب��� ك��
ل� ��ن� �م ن� ك� � ��ل��ست�� ��� 1ف� �م��س�ا ك�
٢.١٤.٢
أ ّم تم ّ � �ن أىّ ت م ّ آ ي
ا ث ا � �ن م أ��ث ف ن� �ج�ن أ � م ّ ن� ُ
� �
� �ع �ود ا ���عب��د � او �ل�ل�د �ي�� � ي� ���ع��ب�د � �و �ر �و�ه� � ي� � 2 � � �ود ا � �و ���ش�د �م� ك�� �ع�د ���ي�د ا � �و ك� ��� �م� ك��
ف ةأ ّ أ م � م
� ت� �ل�ه� ��ن ��ف ���س�ا �ب ����دي�� � و�
� د����ي�ا ��� خس �
� � ن ا �ل�� ن �� ك � ��ث��ا ����ث�ّ ��ظ ��� �ع�ن� ا �عن�ه�ا ��ا �ل�ص���غ�ا ��� .ه ���لغ
�
ف
ر � �ل ب � � و � ب �إي ر
ئ ���ع ض��� ت ا �ن�
م
�ض ق أم ه�ن�ت ا � � �خَْ َ َ ت م ن � ا ق أ ��ت
���ه�م �ب� �ل � او �� ب� ���ه�م �ب�ه ب� ��ط ب� ب���ل� �و� ���ه�م �ب� � �ل �� او رع �و � ع � ل�� � �ه� يف���م� ��د � �ه� ك
م ��ع�د � �ع �
�َ ن َ أ �َ
ي���ه� ر��ي ب� ا�لم�ن�و�. حر � �و �ع�ا ن�� ت� �ع��ل� �و�ع�ق� �ر�ت ���ه� �ب�ا �لم ن��ا �
ا � ف ق � �أ أ م
� � نَ � آ ُّ ف مأ
ن ع�ن ن ��ظ �� ا � � � �خ ا ث ا ن ا ن �ت ت
�ه� � �ل� ار �� ا �ل� ���ب�د �و �ح��ي� � � � او �ع � �ه� � ي� ��ر�ه� �لم� د ا � �ل�ه� � �و �ر�ه� � �و ��ل�د �إ �ل �ق�د ر�ي� �� � � ك ����
َ َ م
��ل �آ خ� �ز ا �� � �ز ّ ت�� � ا ا ��ل �شّ�� �غ�َ � 3أ �أ� �لّت �ّ ا ا �� َّ �نْ � �أ �ن ّ ت ��ل�ه �ّ ا
� �ك �و ��ور� �� � �إ �ل� �ه� �إ �ل� ل��ض ب� �و ح� � �إ �ى ر �و ل� .ه�ل �ود ه� �إ �ل�
�ت � م َ م م
ن � � �� ا � ��ط �ئ نّ ن أ ت أ �ّ ا ا �� ن ا � � �ذ �ت�ؤ�ث ن �ف أ � �ظ � �ة أ أ
ي�ه� �م ��و�. ل
ي�ه� حر�ص�و� �إ � � ا ا �ل��ل���م� � �و � �ع� ب�ق��ت ���ه� �إ �ل� ل�� ر� .ه� �� ر و� ع �
ل�
� � � � � ه
� نَ ُ ُ ٱ �ْ ََ َ�ةٱ � ُّ نْ َ َ م نَ َ َ نَُ ف ّ �َْ ْ أَ ْمَ ق � ّٰ �زّ ّ م َ ن َ
عم�ا ��َلُه�ْ ��َه�ا �َ �ُ�هْ ��َه�ا � ل� � ا ت ا � ا ل
�
�ي�� ��و�ل ا لله �ع �و ج���ل {�م�ك� � يِ �ر��ي�د � حي�� � �ل�د ����ي� �و ���� � � � �
ا�
� �إِ ي���هِ� �م � � � م �فِي� و م �فِي� �ه� ��و ِ �زِي
��َ ُ ن َ أُ ْ �َٰ � َ ٱ �َّ� نَ �َ ْ َ �َ ُ ْ � ٱ � �آ َ � اَّ ٱ � َّ ا ُ َ َ َ � َ ا َ نَ ُ � َ ا َ َا � ٌ
ْ � اَ ُ�ْخ
�ه� � �وب� �طِ�� ل� ا ع �� �ص� � � �� ح � � � � � � � �ه � ل � � � � � � � ل� � �
و �فِي� � �م ط � رو بِ ل��ن ��
ل � �
ل
ذِي � ي س � م �فِي� خِ ر�ةِ �إِ � � �� �� ل ل ك �� �ل� يب ْوَ َُ و ئِ � ��س
�
�ذ َ �ن �ف� ا َ � � �
س� ا �ل��د ا �لم ن �ل� ��ّت � ���ا �نُ�� ا ���ْ�عم�� �ل نَ�} ����ئ�� ت
�ف َّ َ
✧
��ر� او �ع��ن�د �ه�ا .ا ك� ن
�ه� �ع��ل�ى �و ج���ل�م � ��� ي� �ه�م�ه�ا� 4و�ل� �ي ك � ي � ر ب و ي و �م�ا ك� �
م َ م ٱ
� � � �َ �ش � �ز � ا �� ا � ض��� �ف �ة �ن ق ��ت ف
ع� �ج�م�ا �ل�ه�ا. � و و�� �ك و ل�ه� و� ���ا ��ئ �ه�ا �عن� ك�� ��� 5سر�ع� � � �� ض� �ص ّر���ه�ا ب� ك��
� �
�ق ن � �ق َ �ذَ ن �ق م � � أ � تَ ُْ�ذ م
� ا ن��ا �
�ح� ت� �م ن� �ب��� ك�� �
���ا � �ب��� ك�� ح�� ك�� �ع��ل� �م��ث�ا �ل �م ن� ك� �
له�م �ج�ي���ل ل� �ع��ل�ى�م�ث� �ل �م� ك�� � �ب��� � م
ل� �و�
م ى م
��ل� �
م
ت أ أ
�ح�� �م ن ����ع�د �ج� ��� � � � ّ�م��ة ���ع�د � � ّ�م��ة � �ق ن� ����ع�د �ق ن� � َ�خ���َ�لف� ����ع�د �خ���ل�ف� .ف��ل�ا ��ه ����ست��
ي ي� � ي� ب ور ب ت ر و يل و ب ب
� ن � �ن �ُن ا ت � ا �خ ت ن ت ا � ا �
�ه���م� ا�لم��د �ب� � �و �ل� ج���ل�م� ا �ل���غ�د ر. ا �ل��ع� ر �و �ل� ���� �
َ ي
ّ ّ ّ � ٌ ٰ ن �ع�� أ ن�� ���ع�� ن �نّ � � � ا ن
ّ ّ أ ت
� �ت�ا رك���و��ه�ا �ل� �ب��د � �إو ���م�ا ي�ه� ك�م�ا ���ع ت� ا لله ج���ل �و�ع�ز { �لِ�ع ب� ا لم� او � �و ���ت�م لم�و� � ك�
�
َ َأ ٱ َ
أ ٱ َ ٌ َ َ ُ َْ ُ م َ �َ ْ
� ٌُ � � ْ � � � � ا هٌو�َو �زِ �� َ��ن��ة �َ �و�ت�ف��ا خ�ٌر ب�َ����نك�ْ �َو�تَ ك�
��ا ث�ر ��ي� � �ل� � �مَ او �ِل �َ �و �ل� �ْو �ل� ِد}. ي �ول� ي � �
�فِ م
ن
�ي��( :لو ����ظرت� ). 1
م
�ي��( :عت��ود ا). 2
غ ش �ة خ ن �ة � ش ف
��) و �� ا �ل ت غ
ح�ا �����ي��� ���س���� (ا �ل����� ب
��). ي ��)� .ه( :ا ��ل��ع ب �ي�( :ا �ل��س�� ب 3
�� ن� �إ �ي�ل���ه�ا).
�ي��( :ي��س ك 4
�ي��( :ع ن���د �م��س��يرك). 5
م
62 62
Censure of this World and Exhortations to Reject Worldliness
snatched away, the mighty will be brought down, guests will be ill-treated, and
protégés looted. All this—and afterward the anguished pangs and deep sighs
of death, the dread of the overlook into the terrors of hell, and the summoning
before the judge, «so that he recompense those who did evil with what they
did, and those who performed good deeds with good.»15
Do you not reside in the dwellings of those who lived before you? They 2.14.2
were longer lived than you, had longer lasting monuments than you, were
more numerous than you, had more abundant armies than you, and were
more obstinate than you in opposing the truth. They worshiped the world
devotedly and gave her complete precedence, then departed from her in hu-
miliation. Have you heard tell that the world offered to let their souls go for a
ransom? Or passed them over among those she destroyed? No, indeed! She
weakened them with calamities, shook them with troubles, and killed them by
slitting their throats. She gave strength to the blows of death that fell on them.
You have seen the world’s disavowal of those who kowtowed to her, of
those who gave her precedence and took comfort in her, when they separat-
ed from her eternally, departing to their final end. Did she supply them with
anything other than wickedness, give them a residence other than a narrow
home, give them light other than a murky gloom, or take them to anywhere
but the fire? Do you give this precedence? Is this what you covet? Or take
comfort from? God says: «As for those who prefer this worldly life and its
ornaments, we will recompense their deeds in her; they will not be given a
deficient measure. They are the ones for whom there is naught in the here-
after save the fire. All that they wrought will be in vain, and all they did will
be of no value.»16 What a terrible abode for those who do not accuse her,
are not wary of her. When she turns toward you, remember the speed with
which she will turn away, how close her end, and how weak her compass.
Has the world not torn you to pieces just as she tore those who came
before you? And did she not tear them to pieces just as she tore those who
came before them—generation upon generation, community upon com-
munity, age upon age, descendant upon descendant? She is not ashamed of
dishonor, does not cease to afflict, nor shy away from deception.
You should know—and you do know—that you will leave the world. She
is, as God has described, nothing «but sport and diversion, beautiful orna-
ments, a cause for boasting among you, and for rivalry for the most wealth
and offspring.»17
63 63
��� � ������ �������������� ���������� ����������� ����� ����� ��� ����� ���� �������������
� � � �� � � ��� �
� َّ
خ ن ان � ّ � �آ �ة �� ث ن �تّ�� �ذ ن �ف�ٱ �تّ�� �ظع ��� ا �ف� ا ا � ذ ن��ا ن َ �ن ن �
ل��ه�م ي���ل��د �و� ��خ� �و� �م�ص� ��� �ل�ع�� � �ه� �ب� �ل���ي� َ� ك�� � �� او �ي�ب�� �و� ب� ��ك�ل ِري�� ���ي� ي� بع� ��و� �يو � �
� ذ و َي��ُ ْ ْ أ َ ُّ َ قُ ًَ ع
٢.١٤.٣
ع
ا � ا �َم ن � � � ّ ا � ّ �ة
� �وب�ا �ل���ي� ن� {��ق� �لو � ���ش�د ِم��ن� ��و }.
ُ
�ا �ن ا �أ �ن�ز �� ا � ا �� �ف ُ� � ا ��ل � � � ا �ُ َ� ن خ أ ٱتّ �ظ �
عو� ركب����� � �و ل�و �ل� �ق�ور ��ه�م �ل� ي��د � حم�ل�و �إ �ى ب � � ك�ي�� � ��وا �ن ك��� �و ��عِ� �� � او ب��م ن� ر� ��ي���ت�م �م ن� �إ ��
��ف ا ن ا � ن �� ُ �ت أ أ �م � ن
ا ن � ت ا � ّ ا �
� � ن � ا ن ا ن � �ف ا �ن ا � � �ل �ه �م ن ا � ض �1
� ا � م �
��ير �ج �� � و � ل� ر ب� ك�� � و � لر�ف� � �ج �ي ر �.� � ا � ا م � � � � ي��� � �و ج��ع�ل �� �م � ل� �ي��د �ع�و� �ضِ
� ا نح ن ضَ
�����م�ا � ��ل�ا ��َ ن��ا ��ل� ن� �َم ن�َ�د ���ب��ة � ��ل�ا ���ع �ف�� ن��� 2سّ��ئ��ا � ج� ��و� د ا �ع��ي�ا �و �ل� ي��م��ع�و�
�ف � � �ة � ا � ن
ي رو ي و و ي و ي �جِ �ي ر �ل� ي يب �ه� �
�� م
� ُ ق َ � � ُ ق ن � ن ُ
�ز ن �
� ن
ح ��ط� او �ل� �ي���� ��ط� او .ج �مي�� �
حوا �و � � ��و �ل�ا ح��س � �و �ل� ي������ه�د �و� �ورا� .إ � جِ���ي�د � او �ل� �ي���ر�
ف ش ا ا �ن �
ع م �إ م أ
ن � ق ن �ا َ ُ ن �ا � �ه �آ� ا � �ة
حل���م�ا ء ��د �جِ �ي�ر �و�ه� � ب����ع�ا د �و�ُم�ن�ت�ا د �و�� 3ل� �ي��ت�ز ا �ور �و� �و �ل� ي��ز �ور �و�. �و � � ح� د �و�
ُ أ م م
��ع�ه � ا � � �ف �
ف
� ش � ا �خ
� ا ق ت ا ت أ ض غ ا ��ن � ا �ق �ذ
� ��
�ب� د � � �� � � �ج �ه�ل �د به�� ح�� د � � .ل� �ى ج � � و �ل� ير ج �ى د �ع�ه� .
� � � ي �ه � � � � � � ء � �ه � �
�� �
َ م َ ْ َ م نُ َ ْ ُ َ م م
�ن �ّم ن �َ��ْع�د ��هِ� �ْ ��ل�اّ �َق��ل�� ًل�ا � �� ُ ْ � ت ْ
���ه� �ل� ���س ك �
ك ا َ َ � � �� ا ق ا � ّ ث ا �ؤ �ف
�
��ن� �و��م� � �ل ج���ل ����ن� � ه { ��ل �م��س� � �ك � �� �
�و���ه� ك��م ن� �ل� �ي ك
�� ِ � ب ِ م �إِ ِ ي تِ ك ِ � م م ُ منَ ٱ ْ م
� َّ ا �ْ نُ � �� َ � � نَ
ي�}. �َوك����ن� ح� �ل او ِر�
ش غُ َ َ ْ�غ نّ � � ن ا ثَِ َ ٌ َ � � َ نَ
ِ�ن �ا د � ��ق�ا �ت��ل �و��س �ه�ا ر� ��ق��م ش��� �ر��ه�ا رد �َم ش��� َر�ع�ه�ا ��ر�ور�م�ا �ث��ل� 4و �و��ي���� ا �ل�د��� � � ��ه �م ��ط�ل
�إ � �ي وُ �ل ُ ب � ُ ب
٢.١٤.٤
�ن ج�م� ت �ف َ
�ت ت�ز ق �ُ �� َ �ف ا ���ع ُ ق ُ
�س��ي��د��ه�ا �ب��إ � ���ف�ا د ر �ص � ب� � �م �و�نِ ���ه�ا� 5وت�رد �ي� �م��س�� �ي��د ��ه�ا � �و � يو �م�ا �ئ��ل �ي ��و� ��� م�طر��ه� �
قع َ نِ
�ف أُ
�ص�د ت� ���أ ��سه�مه�ا � ت��� ��ث � ا � ُ �
أ
� ت ن � � ذّ �ت ا � � ا ت ش جِ �ت ا أ ْ ن ا �ف ا ��ق
ب � � �ل له� �و�� ح�� � �ص� �ب� ب �ق� � ����ه�و� �ه� � �و ��سر�� ر��ه��� . �ل�� � �ه� �و�م�وب��
أ ّ
ح��ا ���ت�ه. ا ّ �
ا �ت ا 6ا � � � َ ن ا �ت ا تُ �
ِ�ل�ه�� � �ه� �و���ع�ِل�ل �ب��هِ ب�� � �ه� �لي�� �ل�ي�ع�مره � �و �ي� �م �ي
�َ ئ ا ق ا ئ د�ة � �ت ف ا� َ � 7نْ � ال�َمض�� َ ق �ّ أ َ
�� ج�� � �ك �ه� �إ �ل�ى ��ض � ح �و� م�ن���ة ف��� رد ���ت�ه ب��م ار �ر��ه� �� ��� �ل�ه ب� ي ق��د �ع�ِ� �لق�ت��ه �و��ه�ا �� ا �ل
ع � � ّ � �ث ا �ة ل� ت �ة �َ ِ �ُ ا َ �ة � �أ
�
عل� ا م
�ج� �و ر ا �ل� م�و � و ع� ي��ن� ح�ل و ��و ب� ��م�ل.
ا ا �� � م � � ا � � �� �و�م ح ����ش� ا�ل�مر� �و �و�
ٱ َ آ ع جِ
� �تُ �ف � ا � � ن � �ذ �ن �ف � ّ ضُ
��ع�و��� .ق�د � ر� �ه�ن ت� ا �لر��ق�ا ب� ���ه�م �ل� ير ج � ر و ��رب� �ع��ل�ى � ا � �ه� �ي��ن �ا ت� ا �ل��د �ه� ���ث�م �
َ َ َ�ظُ � ًْ آ م أ
َق ْ َ َ َ ْ �خ � ح�صي�� ت� ا ��ل�� �ث�ا ر �� 8ف�ل���ص� ا �ل �����س�ا ب� � �و �
ا � ف � �ت
��م�ل ��ل��م�ا}. � ��ط�ا ب� {�َو��د �خ��ا ب� �م ن� �
ح ل ب���س� �ل�� ا �ل� ك�
�إ
64 64
Censure of this World and Exhortations to Reject Worldliness
Take warning from those who built on every height a monument for 2.14.3
their amusement, who built for themselves mighty castles, hoping to live
forever,18 and those «who said: is anyone mightier than us?»19
Take warning from your brothers whom you have seen die. They were
borne to their graves, but cannot be called riders. They were given places
to alight, but cannot be called guests. They were given tombs as coverings,
earth as shrouds, and dried bones as neighbors, neighbors who do not an-
swer the one who calls out to them, who do not protect from harm, who do
not benefit from the laments chanted for them, who do not recognize bad or
good, who do not give any more false testimony. If they get rain they do not
rejoice. If they have drought they do not despair. They are all together, yet
each one is alone. They are neighbors, yet distant from one another. They are
in the same assembly, yet no-one visits them, nor do they visit anyone—ma-
ture leaders whose enmities have dissipated, rash youths whose hatreds have
disappeared. Their blows are no longer feared. Their protection is no longer
sought. They are as those who never were. And as God has said: «Those are
their abodes, uninhabited after them except for a short time. We, yes we, will
inherit.»20
The world’s claim is weak, her drink murky, and the path to her waterhole 2.14.4
thick with mud. She is deception personified, her ashwood spears are ready
to strike, and any support she provides is unsteady. Her silk robes dazzle,
and her beauty amazes. But she kills the one who seeks excess of her, and
prostrates the one who would benefit from her, by the unavoidable cessation
of her pleasures, by her destructive desires, and by imprisoning whomsoever
would break loose from her grip. She traps him with her snares, her arrows
aimed at him, capturing him with paltry favors, teasing with trivial gifts, ev-
ery night of his existence and all the days of his life.
Then the rope of death trusses him up and its cords strangle him, leading
him in paroxysms to a narrow bed and a fearful place of return, to the com-
pany of the lifeless, to the witnessing of his new home, and the recompense
for his deeds.
Then time shuts up his ears and he dies. He will not return. He will have
to pay—his neck bound with the twine of sins he has earned, all traces ac-
counted for in time for the verdict. «He who bears the burden of evil deeds
has indeed failed.»21
65 65
�ا ��ل��ب�ا � ا ��ل��ث�ا ��ل ث
ب
ظ� � �
ي�ف���م�ا ر �و�ي� �ع��ن�ه �ع��ل��ي�ه ا �ل���س�ل�ا �م �م ن�ا �ل �
م او ��ع ���
� �ف �ذ � ق �
��م ن� �ل��ك ���و�ل�ه �ع��ل��ي�ه ا �ل��س�ل�ا � :
م
٣.١
ث ن ��ض ّ ن أ ث � ن ُ ف ت ن ٱ قت � � خم ق ن ٱ �ق �إ�نّ ك��
٣.١.١ ���ل�و���و� � ���ت�د ا را �و�م �بر�� �وب ��و� � ������س�ا را �و�م��م�ن�و� � �ج���دا ��ا �وك���ا ��ئ�ن�و� ر��ا ��ا �و�مب��ع� �و ��و� �
أ م
ح��س�ا �ب�ا. � �ف ا د ا �و�َم�دي���ن�و ن� �
ر
ُ �ّ�ذ ُ ّ فٱ �ف �ذ ف َ ف ت ٱ ت ف فٱ ٰ
ّ ف
ح� ر �ح�ا ر �ب��ا د ر �و�ع�مر��� �ع��تب��ر �و� ح� ا لله �عب��د ا � ��ق��ر�� ��� ��ع��ر�� �و �و���ل ����ع�م�ل �و� ��
ن ٱ ٱ جِ
َ أ أ ٱ رم
ح ث� ���ط��ل��ب�ا � ��ا �ه ��ا
و ج بر ح���ذ �ى� .ف�ب��ا � �ج�ا � �ف�� �ن�ا � � ا �� �ف� ت��ا � � � ��ق��ت�د �ى �ف�� � ت
ب ورج ب و � ب �ف�� �ز د ج�ر � �و �
�ج�ه ح���ل�ه �و �و� � ا �ل�ز �
� �ة ت�أ ّ ��ل�� ا ٱ �ت ظ �� أ
�خ�� �ة � � ���ط�ا أ ف ا �ذ
� ي وم ر ي � �
� ل � د ا ��
�ر ب ه � � �س � �
و � د �
ع � �م � �ه �� �
ي ر و ب رير و ب � ��س � �� � �و �� د
ُ � أ ّ َ � ف �ق ف �
ح�ا ج���ت�ه �و� �موطِ�� ن� ��ا ���ت�ه ���ق��د � � �م�ا ��م�ه �ل��د ا ر� �مق��ا مه. ح�ا �ل � ��سب��ي���ل�ه �و�
� اّ أ م أ أ
� ���ف ��س�ل�ا �م��ة ا ��ل�� ���ب�د ا ن�� .ف��ه� �َ�ن��ت ظ� ���� � ��ه� ��غ �� ا �ة � � ���ف ّ �د � ا � � ��ن ��ف
ش��ا ب� �إ �ل� �ض� ر ا �ل��� ب ر ل ي ل � � �
ِم��ه و �ل� أ م ي
�ك
��س�
� ّ �ة �ّ ا �ن ا �ز �� ا ��ل��س���ق �أ� � ّ �ة ا ��ل �ق ا ء �ّ ا � �ة َ َ �ن � َ َ
�ح� �إ �ل� ��و ل � � �و �ه�ل �م�د ب��� �إ �ل� ��� ا �ل��ص ���ا ض� حوا ��ي� ا �ل�هر�م � �و ��ه�ل �ب� ض� ��
م َ أ ٱ أ
� ف� �ز 9
� � َْ �زَ ف � �ن � ن � �ف ت � �ف ا � �ة � ف
�ج�� ا � �ل� ن��ا ء � �و ��ق��را ب� ا � �ل��و ت� �ود ���ّو ا�لم�و ت� � �و �� ا �ل�إ� � ت����ق�ا �ل � �إو �ش�� �ف��ا ء ا �ل�ز � او �ل �وح� م�� �
� �ل ن ٱ � ت ا ��� ن ن َ �َ�ز �� �ق � ق �ف�َ ظ � �� َ ق �أ � �َ َ ض �غَ َ � �أ ن ن َ�ْ��ش
�ص��ص ��ض ��� �و� � ا �ل� ���ي� �ور � ا ج���ب��ي� � �و م��د ا د لعِ �ر��ي� �و�ع�ل ا ل�� �ل� �و ي� ��� ا لر� �م� �و�ل�م ا�ل�م�
ح
�لََ ض
�ر���. اج
��ا ن أ � � ّ � ض �ن � �ذ �ف ت أ � ّ أ ٰ
ّ
� �و��م�ا � ن��� �ي��ه �م ن���ه� ه ا �ل��د �ي��ا �ع��ل�ى��سب��ي���ل�م ن� ��ق�د �م���ى م�م ن� ك�� � � ��ط�و�ل ا �عل��م� او �ع��ب�ا د ا لله � �ن ك��
أ أ
� � ��� � ا � �ع � ا ا � ��� � �ث ا ا ف � ��ص�� ت � ا ��ت �ه ا � �ة آ أ أ م أ ّ م أ
� ب�ط���ش� �و �مردي� ر �و ب �ع�د � ر �� .بح� �ص�و �� � �ه� م�د � � �ع��م�ا را � �و ���ش �د �من� ك�� �من� ك��
�
م � �ة آ � � �ت ق ّ أ م م
�ف �ة � �ة �خ��ا ��م�د �ة �م ن ����ع�د ��ط� �ل � ����
�ه�ا � �و ج���س�ا د �ه� �ب�ا �ل��ي� �ود �ي�ا ر���ه� �خ��ا �لي�� � �و �ث�ا ر���ه� �ع�ا �ي�� �� .ق�د ل
و ب� �ب
م م م
66 66
Chapter 3
Counsel
67 67
� � �
���������� �������� ��������������� ��������� ��������������� �� ���
� ّ �ة ��ت ف� �م ق � �أ � �ة
ح�ّ�ب� . ا�لم�د �و �ر ���ا �ل�
� َ ٰ ي
� ن ُ � �
��ض � ا �ل�ن� ���ب��ة � � ّ��ز � ا� 3ل��ل��غ����ة ا �ل ��ت �ل�ا �ت���ت ظ� ��� �م�عه�ا َ ّ � �ق ح � ّ ا ��ت �ة � �ف
ر � ب و ب �ل ور و بو ِر و ي ب ي� � ح � �� � � �ب�� � ل �� ه لل ا ����ب�ا ِد ر و ر �
ك
�م� � ا �
� ا � �ة خ � ا �ة � � ل� م
ن ت � �أَ �ة ٱ
م ا � � � �
ا �ل� � �و��ب� � �و يع� ��و ع��ل�ى ب �ع�د م��س� �ف� ب�ط�ول � �ف� .
� �ل ا ��� � ا � �س� �
68 68
Counsel
they have been given rocks and stones propped up in the crushing shelter of
dug out graves. Ruination has revealed the annihilation of their palaces, and
dust has covered their towering edifices.
The grave is at hand. Its resident is like a stranger. He is with those who live 3.1.2
together in one domicile and yet are lonely, who stay in one locale yet are too
preoccupied to be concerned about each other. They have neither the com-
fort of a prosperous home, nor do they associate as neighbors and brothers.
All this, despite their physical closeness and the proximity of their dwellings.
How could there be association between them, when decay has crushed
them, and stones and earth have eaten them up? When after being alive,
they have become dead bodies? After having had fresh life, they are now dry
bones? Their loved ones are shocked by their death, a death that has sent
them to live in the dust, departed, never to return. Woe! Woe! «No indeed,
it is but a word that he speaks, while behind them is a barrier till the day they
are resurrected.»22
It is as though you have arrived at their destination: At the place of decay,
solitary in the abode of the dead. It is as though you have already been yielded
as collateral to that bed, and that depository has already enveloped you. How
do you think it will be with you, when all affairs reach their end? When the
contents of graves are scattered forth?23 When «what is in people’s breasts is
reaped»?24 When you are made to stand in front of the mighty judge for your
hearts to be reaped? Hearts will flutter from their dread of punishment for
past sins. Veils and curtains will be rent. Faults and secrets will be revealed.
In that place, each soul will be recompensed for what it has presented.25 God
says: «He will recompense evil with its like, and good with good.»26
Take advantage of your days of health before the arrival of days of illness,
of youth before the onset of old age. Hasten to repent before the time of
regret. Do not let this respite prompt you to ride the back of lasting heed-
lessness, for the end of your life will destroy your hopes. The passing days
are charged with disrupting your time span and with separating you from
loved ones.
Hasten to repent—may God have mercy on you!—before the arrival of
the calamity. Outpace your fellow men in preparation for that disappear-
ance from which there is no return. Seek help in traveling the great distance
through a sustained fear of God’s punishment.
69 69
� � �
���������� �������� ��������������� ��������� ��������������� �� ���
َ
ق �فُق � �م ن � �ا �ف� � �ث�ق ���غ� �ف ��ل �ه � �ت��ع��ّ � ��ل �ه �ف��أ �ّ�م ���ع� �د ا � � ن �ف ك��
1
���ش��د ا � ن �����ص �ب ���رب� بى ي م� �
� و �ي لب � �ت � ه� � ��غ �ل و �� ب � ��ت و ل ب �
�م ل
�
أ� � ه م�ُ� أ � � ه ف ا �أ ه �م ن ّ ت ه �ٱ��ن ق �� ا أ � ن ّ ه �ف ا �� ا ���ع�زّ ا �ل� ن �ة � ف
م���ع� � او �ل ش���ر�� � �ج �ل� ب�ع�د � م�ل� �و�� �ج�� ���ت� �ي���� �ب� ����ط�ع � م�ي����ت� ��ص� ر ب��ع�د ل �و
��ف ا ٱ�ن ت�ف �ش �ق � ا � ��ف �ف � ف �ة
ع �ي� �� � �و��ن�د � �م� � � �� � �و�� ��� ب��م� ج �م� �ق�ا ت� ��عم��ل�ه�� .ق�د �غ��ا ب� ��م�ا ر ج� �� او �لر����ع� �م �ر�ت �َه ن��ا ب��م� �و ��
ع ي م ع ب
��ك�� �� �ده �ذ ا �ه� �ا �ع ن �أ�ه���ه � � ��ل��ده ��ا �����غ ن �
� � ا ن � � ه � ��س�ع�د � ه � � ه ��ف �غ��ده � � ��ق � ��ت
ل � ل و و �ل ي �ي� س� �ي وب��ي� مر �ه�� ب ب ي ��و �م� و ب� ��غ�ي ر �ي�
� �
�ج�د �إ �ل�ى �َم��ن�ا ��ص ��سب��ي��ل�ا. ��ف�ت��ل�ا �و �ل�ا ي� ن ات
�ع��ه �م� �رك � ي
�ف � � �ذ � �ف � أ � ّ� � َ َ ّٰ �ُن َ
� � او �ل��د ��ل � �إو �ل�ى �ي� ن� ا �لم�� ّر � او�لم�هر ب� �و��ه� ا ا�لم�و ت� ��ي� ا �ل��ط��ل ب� ف ا
���ع�ل� �م �ع��ب�ا د ا لله ا�لم��عرج�
ج
َ� �ت � ا � �أ ّ �� ف ا � �أ ّ �� � ا �ت�� ن�ّ ن � ض���ع �ف � ا �ُ�َ ّ� ش � �ف �ل � � ا ن َ�ُ �ّ ا ن
�ي � �
ث � ح �د �ي � د�� ا � � ��� �ع�
ى ي � و ي ِر�ج �ل�ى ري� و ج ع� �
�
ل � � � ي��خ� رم �ل� �ول �� �ل� �ول �ل� ي�ح� � �ع�ل
�ذ � �ل�� آ ّ أ ت
� ب� ���ل ��م�ا �ه� � ت� ف���ق� ��� �و�م ن �ورا ء �ل��ك ا جع ح�ي����ث�ا� .و�ك� �س �ق�ا � ث
�
قا َ
� ه� �
�ن� �� س
� �� � � ح�����ث�اا ��ل�� ج��� � ث
ري ب ِ � و و و يو ي ل
ا �ث �ل�ز � � أ
ا ل
�
� � ل ف �أ ّ � �
�
ا �ل�ع
� �
�وا ب� لي ��و� ا ح���س� ب� � �و ك� ر � او ا ا د لي ��و� ا �لم��ع� د. � � � ج �
ج� ب��� � .ع�د � او ا ي
م م
حن
ن
� �ع��ل ��م�ا �ُي��ق� ّ� �إ ��ل��ي�ه �وُ��ز �� �لف� ��ل��د ���ي�ه ف�� نّ��م�ا � � � �� ا �عت ه � �أ � ا ن�� ا � �ّا ك��� �ص� ا ا ّٰ ه � �ّا ك��� �ع �
�إ � يِ ِرب م��ن� لل �إو ي� م ب��ط� �� و ع� ��ن� �إو ي� م �ى
�
���ب�ه �و�ل�ه.
تّ
��). :ب(��ب� 1
م
�ي�( :ا �لوا ��س ). 2
ع
70 70
Counsel
God has decreed your life spans. He has given you instruction through par- 3.2
ables. He has clothed you in splendid garments. He has elevated your mode
of living. He has graced you with perfect favors. He has come to you with
convincing arguments. He has bestowed on you gifts of happiness and ease.
So tuck up your garments and make haste! The reckoning will begird you,
and the recompense for your deeds is pledged.
Hardened hearts cannot absorb their full share of God’s mercy. Distracted by 3.3
worldly pleasures, they ignore their better judgment. They race in the wrong
track, as though someone else were implicated.
71 71
� � �
���������� �������� ��������������� ��������� ��������������� �� ���
��ف� �ق � ه � �ق ّ � ه
� � �ل�ز � ف ت
�ه�و �م ن��ه �ع��ل� �ب�ا �ل �ف�ز �هر�م� ب ا � ا � � � ��و���ه�م ا � � او �ل � �
�ص��ح ل�ه�د ى ي �ل��ب� و رب� ��ب� �ع��ل�ى ى
ف
���ة ا �ل�م� ���ت � � ا ن �ش ا
� �م� �ص���ف� ا �ل�ع�م�ى �و�م�� � رك��� وى و
�ة � �خ � ن ��ن ��ف ���س�ه ا ��لب��ع��ي�د �و�ه�ّو ن� ا ��ل���ش �د ���ي�د� .
��ص� ر �م� ج ر
فت � � أ � �ف ا ت� ا �� �د � � �مغ� ا ��ل ق �أ� ا ا �� � � �ٱ � ت �ف ت
�ح�ا ره � ب�ه ا �ل�ع�ا �لِ� � ب� �� او ���ب�ه �و�خ��ا ض��� ب� � ب���م�ا ���
�س���� � ل��ه ى و �� ي ��� ب ��و ب� لرد ى و م��ي �
ٱ أ م ح ح ٱ ض ح
���ص� �م ن � ا � ��س�ت � � ن ا ���ُ � � � ��ث�ق ا � � ت
�س� ه ح ت� ��ل�ه ��س��� �و�ق� ����ط� �غِ���م�ا ره �و �و����
م � �ع و � �
ه �
� و � � ى
� ر ب ع ل م ك � سم��� و � هر �
�نم� �و � �ل ب ع
�� �شّ ا �ف �غ�َ ا ت ��ف ّ ا � �ُم َ ا ت ا �ف� �م� ض �ا ت ��ل �ُ ّ�ا ت � � 2ا ا �ل � أ �ت�ن
���ل � �ل� ي��د ���ل � د ي���ل م ضِ� ���ب�ا �ل �ب�� �م �ه�ا .ك��� � � �مر � ��ت� ب�� �هم� � د � ع� ج
ع ع ّح � �ّ ا أ �
ق ا � �ة ّ � َ ا � ّ �ل���ل
�ص�د�ه�ا. ��خ�ي�ر�م ��ط��لب��ا �إ �ل� � ��م�ه �و �ل� �مظِ �����ن� �إ �ل� ���
72 72
Counsel
Be conscious of God. Roll up your sleeves and apply yourselves. Strip your- 3.4
self of worldly connections. Accelerate your pace. Speed up your prepara-
tions in your time of respite. Be fearful. Ponder the return to the refuge, the
end result of patience, and the final homecoming. Surely God suffices as
avenger and giver of victory. Surely the garden suffices as reward and gift.
Surely the fire suffices as punishment and chastisement. Surely the book of
God suffices as interlocutor and adversary.
May God have mercy on the man who wears the garment of grief and dons 3.5
the robe of fear. Who, being a man of conviction, divests himself of doubt
and patiently awaits the approaching end of his life on earth. Mindful of this
end, his heart shines forth as a lamp of guidance. With its light, he brings
the far close, and finds difficulties easier to bear. He escapes from the grip of
blindness and from association with the dead, and becomes himself a key for
the door of guidance and a lock for the door of perdition. He seeks to open
the door of guidance as scholars have done, plunging into its sea and ventur-
ing through its depths. Its paths and beacons shine bright for him. Grasping
the sturdiest of handles, taking refuge in the strongest of mountains, he re-
moves misfortunes, elucidates ambiguities, repulses calamities, and guides
others through the wilderness. He pursues every repository of good, seeking
it wherever it may be found.
73 73
�
ا ��ل��ب�ا ب� ا �ل ار ���
بع
ي�ف���م�ا ر �و�ي� �ع��ن�ه �ع��ل��ي�ه ا ��ل���س�ل�ا � �م ن� �و�ص�ا �ي�ا ه �و�ن�� او �ه��ي�ه
م
َ
� �� ا تُ� ّ أ ن ُ� َ ن � �ك ن �أْ
٤.١.١ � حِ��س� ��م� ح ب� � � يح��س� �إ �لي��ك
�ق أ ن ُ ن ف �ن �ف أ �ن ف
٤.١.٢ � � �ص�� �م ن� � � ��س��ك �ب���ل� � �ي���ت��ص�� �م ن���ك
�قُ � ف ّ أ أ �
٤.١.٣ � ��ط��ل ب� ��إ� ���ن�ه �ي�� ��تي���ك ��م�ا �����س�م �ل��ك
�ذَ �ّ َ ُ �
٤.١.٤ ��س�ا هِ���ل ا �ل��د �هر��م�ا �ل �ق��ع�ود ه
� ن ��غُ ّ �ة �ة �ق أ ن �ف
٤.١.٥ ��ص� ��ص� �ب���ل� � �ت��ك�و� � �ب�ا د را � �ل�ر�
� � أ ّ �ن �ف
٤.١.٦ � د ب� � � ��س��ك ب���م�ا ك��ر�هت��ه �ل���غ�ي�رك
�د����ي�ا ك � �م�ث� ا ك � �ٱ��تَ��ْ �آ خ� �ت��ك �� ن �
أ
٤.١.٧ � �ص�ل و و بع ر ب
حن �خ ا �� � � � 1ف �نّه � � �أ ن � � � ن � �ْ �
٤.١.٨ ي� �ل��ك لِ� ن� �لم��� ل��ط�ك �إ� � ي��و� �شِ� �ك � ي�ل�
�ز ا � �ن �ف
٤.١.٩ ���ع�ل � � ��س��ك �م�ي� ا �ن�ا �ي�ف�م�ا ب��ي�� ن���ك � �وب��ي ن� ���غ�ي�رك َج
� � ٱ � ّ ت � َ
ّ أ
� ه �له�ا�
� ك �ت ��ه �ل�ه ��م�ا � ك � � ك �
� س ��
ح �لن ���ف
� � � �� �ل���غ�� ك �م�ا
٤.١.١٠ ر � ور ب حِ ب ي ر
ن ا �ت� ت �ق �ف �ن � ت �ق
٤.١.١١ � �م� ���غ�ي�رك � �م ن� � � ��س��ك ��م� �س�ب��� �س�ب��� ِا
ح أ ح � �ذ
ح��س�ن �ا ح��س ن ا ��ل��ب��ذ ��ل �وق��� ��ل��ل��ن�ا ��س� �خ��� ا � ف�ل� ض����ل � �و �
٤.١.١٢ ل �
أ أ أ ْ
س� � �و ر�ى �� دَ �ع ن���ك � ظ ���� نّ � �و �
ح
٤.١.١٣
�ا َ ب � ع
�ّ ف � ����ط�ا ب� ي�ف���م�ا �ل� �ت ك� د ا �� �لق ��و��ل ي�ف���م�ا ��ل�ا �ت��ع �ف� � او �ل
�خ
٤.١.١٤ ��� �ل� ر ع
� ن � ه
�
� � ض ت
� ا � ا ْ ض��َ � ن � ا �� �
� � م ��ب�� ه ل � �م � � � �
ل ��ن �
ل� ا م
ك أَِ�ْر � � أ ُ س ك أ ر �ى � �م
٤.١.١٥
ح �ة � �ْ � ا �ل� � � �ة ��ت�ف��ت �
٤.١.١٦ � �ل��ك � ب� �� او ب� ا �لر���م� ح ب� م���س� �ل� � �ِ ل�
حق ��ف قّ � 2ا �ت�ن �خ ا �ز ن ا � غ � ح أَ
ك � � � � ف
� �ن
�
٤.١.١٧ ���� �� ل���ي ر� ح� �و �ل� ك � ��� �ي� �
74 74
Chapter 4
Be good to others just as you would have others be good to you. 4.1.1
Seek your share and your destiny will come to you. 4.1.3
Adorn your final dwelling place and trade this world for the hereafter. 4.1.7
Be kind to one who associates with you; perhaps then he will be kind to you. 4.1.8
How you wish to be treated should be the measure of how you treat others. 4.1.9
Choose for others what you would choose for yourself, and dislike for them 4.1.10
what you dislike for yourself.
Strive for excellence, give generously, and speak kindly to people. 4.1.12
Avoid talking about things you do not know, or addressing people regard- 4.1.14
ing things which are not your concern.
Do not stop asking God—the gates of his mercy will open for you. 4.1.16
75 75
���������� �������� ��������������� ���������� �������������� ��������������� �����
76 76
Prescriptions and Proscriptions
Obey your brother even if he disobeys you, and keep your bonds with him 4.1.21
even if he would cut them.
Nourish your heart with refined behavior as you would stoke a fire with kindling. 4.1.24
Stay away from power, and do not become complacent against Satan’s deceits. 4.1.25
Always choose the best of qualities for your soul—being good is a cultivated habit. 4.1.26
Cut off the traces of care with the resolve of forbearance. 4.1.27
Enforce punishments on those close to you when they transgress, and the 4.1.28
public will stay away from crime.
Associate with good people and you will be one of them. Stay away from evil 4.1.29
people and you will be differentiated from them.
Help your brother in any circumstance; go with him where he goes. 4.1.31
77 77
���������� �������� ��������������� ���������� �������������� ��������������� �����
أ أ
٤.١.٤٠ � ك�ر�م �م ن� � �ه�ا �ن��ك
أ أ أ
�
ح��س ن� �إ �لي���ك � �َم ن� � � ���ا ���ف ئ
ح��س ن �إ ��ل�ى �م ن� � ���س�ا ء �إ ��لي���ك �وك� ��
٤.١.٤١
�
� أ �
٤.١.٤٢ ا د �لم ن� � �ع���ط�ا ك
ع
أ ٱ � أ ٰ أُ
ا ا ح� ا ا ّ � ش
٤.١.٤٣ ��را لله �ع��ل�ى��م� � �و �ل� ك � �و ��م�ده �ع��ل�ى��م� � �ب�ل� ك � ��� ك
ٱ �ذ � �ذ ٱ �ق � أ َ �ّ
٤.١.٤٤ ��م�ل� 1لم ن� � د �ل �ع��لي���ك � �و �ب���ل ��ع� ر�م ن� � �ع��ت� ر �إ �لي���ك ا ح�
أ �ا � �ذ �
٤.١.٤٥ �ر��ه�ه ���ح�د �م�ا �ي ك �غ� �م ن� � � �خ� ا �ل� فع� ��و�م ن� ا �ل��ن�ا ��س �و �ل� ��تب���ل ��
� أ ٱ أ
�� �ت�� �فع�ّ �ف� �ع ن � �م� ا ��ل ا ��ل��ن�ا �� � � ��س��ت �ش�� �ع �من�ه�ا ا �ل��ي��
٤.١.٤٦ س ر � و س � و
� أ ٰ �غَ �ّ ا ��لف� َ ْ َ
�ج�ه
�� �ر�ت��ل�ق�ا ّلله �ت��ع�ا ��ل�ى � ب��ي�ض�� ا �ل�و� ��ل��س �ب� ج
٤.١.٤٧
�
�ر�وه
� � ��تَ�ف�َ � َّ �هْ ��ف ا ��ل��د � ن � َ� �ن �ف
٤.١.٤٨ م����صب��ر�ع��ل�ىا �ل ك عِّود � � ��س��ك ا �ل� �ق �ي� ي � و � �
ّ أ أ
� ن
حر��م�ا � � �خ���ل�� ���ف� ا �ل�م��س�� ��ل��ة ��ل �رّ��ك ��ف�إ� ن� ب��ي��ده ا ��ل�ع����ط�ا ء � او �ل
٤.١.٤٩
ب ِ صي
�
� ُ
�ت ٰ ّ أ � أ
��ح �ز � �� ا �ن�� ���ع�ز ��ز ��� ا ��ل �� � � �نّ� ����لئ ا ��ل ك�� �ف � � ئ ��ن ��ف � ��ف ا � � � �ل
٤.١.٥٠
� �جِ �� ��س�ك �ي� �ل� م�ورك�ل�ه� �إ �ى �إ ل�ه�ك �ف�إ �ك ج ���ه� �إ �ى ه� ري� و مع ي
�ف �غ�ت ن � ن ٱ � ت �ق ض � ��ف � ا � غ� ن ا ٱ� ق
٤.١.٥١ �ض�ا �ئ��ك ��ي� �ي ��و�م �ع��س �تر��ك���ع�ل ���� ���ك �ي� �ح� �ل ��� ك � �و ج ا � �� م� � �س��ر�
م
فأ � أ تََ �َّ ّ ت � ّ أ
�ف �ت ن
�ع���ك ��ف�إ� � � ن�� ت� �ل� � � ���ع� ��� � ىل � ن �خ��ذ �م ن ا �ل��د � �ا ��ما � �ت�ا �ك � � �� �ل�ع��م�ا � �� � �ن � �
٤.١.٥٢ ��ج��م�ل
� ل م و وو � � ي
� � ��
� ي �ف� ا �ل��ط�ل ب
� � �غ ف ّ � ت ض ت �ذ � ��ّ ن �ة ن �ق �ن �ف أ
٤.١.٥٣ � ك�ر�م � � ��س��ك �ع ن� �ك��ل د ��ي����ئ� � �إو � ��س�ا � ت���ك �إ �ل�ى ا �لر� ب� ��إ� �ن��ك �ل ن� ���ع��ت�ا ��� ب��م�ا ����ب� �ل
�ض�ا �ن �ف
�م ن� � � ��س��ك �ع�و��
ف � قّ � ّ � �ف � ن أ
� ���ع�ا ا �ا
٤.١.٥٤ ح� �لم ن� �عر��ف�ه �ل��ك ر�ي���ع� ك�� � � �و �و��ضي ا �ع �� ا ل
�� ر
ح��س ن ا ��ل ��� ن ئ � � �َ
�ق��ي� ��صب��ر �و� � ي ا ��طرح� �ع ن���ك � او رد ا ت� ا �ل���ه�م�و�م ب���ع�زا �� ا �ل�
م
٤.١.٥٥
ّ
ح��ة ف�� ا �ل
ح�ا ش�����ي����ة (�أ�ج �م�ل).
� � � �ت
�ي�( :ا ح� ���م�ل) .م� :م���ص��ح��� ي 1
78 78
Prescriptions and Proscriptions
Be good to those who treat you unkindly, and recompense those who treat 4.1.41
you well.
Thank God for the gifts he bestows upon you, and praise him for the trials 4.1.43
he tests you with.
Be patient with those who are cruel to you, and accept apologies from 4.1.44
those who proffer them.
Pray the dawn prayer while the night is still dark and you will meet God 4.1.47
with a shining face.27
Learn the rules of religious practice, and train yourself to be patient when 4.1.48
faced with difficulties.
Beseech God with all your heart, for he has the power to give or refuse. 4.1.49
Commit yourself to God in all your affairs—in him you have a sheltering 4.1.50
cavern and a mighty protector.
Take advantage of the opportunity to lend when you have wealth, and fix 4.1.51
repayment for your day of need.
Take what comes to you of this world, and turn away from what turns away 4.1.52
from you. If you cannot bring yourself to do so, then at least be moderate in
your ventures.
Honor your soul by protecting it from base things, even if they lead to your 4.1.53
heart’s desire. Remember, you shall not get back what you expend of it.
Acknowledge your indebtedness to one who guides you to the truth, 4.1.54
whether he is high-placed or lowly.
Cast off the fevers of anxiety with patient resolve and beautiful conviction. 4.1.55
79 79
���������� �������� ��������������� ���������� �������������� ��������������� �����
80 80
Prescriptions and Proscriptions
Seek help from God in all your affairs. He is the most sufficient helper. 4.1.57
Give a friend full affection but not blind trust. Help him, but do not tell him 4.1.58
every secret.
Beware the tears of the believer when he prays at dawn, for they crush the per- 4.1.59
son who has occasioned them and douse the sea of fire engulfing the supplicant.
Be gentle with your horses and camels. Do not keep them standing while 4.1.60
loaded. Do not make them drink with their bits in their mouths. Do not
load them beyond their capacity.
Stay back from a course if you fear you will stray. Staying back when unsure 4.1.61
is better than riding the ominous swells of the sea.
Command good and you shall be good. Forbid evil with your tongue and 4.1.62
your hand. Strive to differentiate yourself from those who do evil.
Give your brother your wealth, give your acquaintance your support, and 4.1.63
give the public greetings and peace.
Maintain the bonds of kinship with your brother even when he is bent on 4.1.64
cutting them. Perform kindnesses for him even when he shuns you. Be
generous to him even when he hardens and is close-fisted. Stay close to
him even when he distances himself. Be kind to him even when he is harsh.
Placate him even when he is cruel. Behave toward him as though you were
a slave and he a generous benefactor.
Ask only for things that befit you, whose beautiful goodness will benefit 4.1.65
you, the burden of whose evil outcome will not weigh you down. Do not
ask for things that will not remain for you or you for them. The time has
drawn nigh when you will see the consequences of your deeds, good or
bad. Perhaps the generous forgiver will forgive.
Do not cheat a person who has given you something in trust, even if he 4.1.66
cheats you.
81 81
���������� �������� ��������������� ���������� �������������� ��������������� �����
82 82
Prescriptions and Proscriptions
Do not shun your brother over a suspicion or cut him off without asking for 4.1.68
an explanation.
Do not despair if you have sinned, for the door of repentance is open. 4.1.69
Do not oppress others, just as you would not have others oppress you. 4.1.70
Do not speak about things you do not know; indeed, do not speak about 4.1.71
everything you do know.
Do not rebuke a person too much for something that is not a sin. 4.1.72
Do not make trickery the basis of your dealings; it is a vile trait. 4.1.74
Never leave off counseling your family; you are responsible for them. 4.1.75
Do not speak heedlessly, like someone gathering firewood in the dark, or 4.1.76
like scum on surging waves.
Do not become the slave of another when God has made you free. 4.1.77
Do not allow someone who is not like you into your company. 4.1.80
Do not make it your custom to laugh loudly, for it lessens your poise and 4.1.82
emboldens your antagonist.
Do not quarrel with a believer or you will be stripped just as a branch is 4.1.84
stripped of its bark. Do not hate people; a man of faith does not hate.
83 83
���������� �������� ��������������� ���������� �������������� ��������������� �����
� ن � ح ا ن � ا ا ��ل خ� �أ �ق � � � ن � ا ء �ة �أ �ق � � ا �ت� ن نّ
٤.١.٨٩ �
ل�ى��
ع ك � � م� ى �
�
و ل�ى ب ل و�
�� ���
ع ��
ل � � �
س ��� � �
ل
ل�ى �إ ا �
� �
ع ك �� م� ى �ل� ��ك�و�� �ع��ل�ىا �ل�إ� ���س� و
�
�
ا ��ل��ب��ذ �� � ��ا �ع� ا ��لت��ق���ص�� �أ �ق� � �م ن��� �ع� ا � ف ض
ى � �ل�����ل ل و �ل �ل�ى � ي ر �وى ك �ل�
نّ � ق ّ ظ � � �أ فآ � � � �ة �ّ ا � � ا � ّ ّ � ا ن �ف
٤.١.٩٠ �ل� �ت��ك�ون� ن� ���م�م ن� �ل� �ي���ت�� � �م ن� ا �ل�ع����ظ� �إ �ل� ب��م�ا �ل�ز ��م�ه ��� �لم�ه ��ف�إ� � ا �ل�ع�ا ���ل ي��ت��ع ��� �ب�ا �ل� د ب�
ض � ا � ا �ت ّت ظ � �ّ اعا �
��رب� �ه� ����ئ�م �ل� � ��ع ��� �إ �ل� �ب� �ل� � او �لب �
� ��م�ا �أ� ���ت � ����ت���غ ا ��ل�ز ��ا د �ة �ف� ا � ���ق �ج�ز �ع ن� �ش�� ك �ك�ون� نّ ك�م ن �ي��ع � ا �ت
٤.١.٩١
��ر و ي� ويب �ي� ي ي�م� ب ي�
� � �ل� �� �
��ف ا ��لن�� �ة ن أ � �أ �� ف �
� ا �ت� ف نّ �ذ �ن �ة ف نّ
��
٤.١.٩٢ ��
ك
� م ر�
ل� � ا � �
�
ل � م�
ِ �م ع
�� �ل� ���ك�ر� ا ع��م� � �إ� ر
��
ك �
�ح�ا��ل�ا ي��غ����ل�� نّ �ع��لي���ك ��س�وء ا �� ظل���� نّ �ف �إ� ��ّ�ن�ه ��ل�ا �ي��د ب���� ن���ك � �و�� ن �خ���لي���ل�ك �ص���ل
٤.١.٩٣ ب ي� عي � ب�
�ف �ز ّ �ا �ش � أ أ �ا
٤.١.٩٤ �ل� �ي��ك ن� � �ه��ل�ك � �� ���قىا �ل��ن�ا ��س �ب��ك �و �ل� ت�ر���غ�� نب� �يف��م ن� ��ه�د �ي���ك
84 84
Prescriptions and Proscriptions
Do not befriend your friend’s enemy, for you would be spurning your 4.1.85
friend.
Do not seek to even the score with your brother even if he pours dirt into 4.1.87
your mouth.
Do not squander your brother’s rights, taking the bond between you for 4.1.88
granted. If you squander his rights he is no longer your brother.
Do not heed counsel only when it dogs you and causes you pain. A rational 4.1.90
person takes counsel from rebuke; only cattle are counseled by the whip.
Do not be incapable of expressing gratitude for gifts, even as you seek more. 4.1.91
Do not be ungrateful to someone who does you a favor—that is the lowest 4.1.92
form of ingratitude.
Do not keep doubting others. Doubt does not leave space for reconciliation 4.1.93
between you and your friend.
Do not let your family members be the ones who get the least share of you. 4.1.94
Do not place your desires in someone who is indifferent to you.
Do not let your brother be more capable of cutting himself off from you 4.1.95
than you of associating with him.
Do not let the oppressor’s oppression trouble you unduly. Know that he 4.1.96
harms himself and benefits you.
A friend is not a friend unless he protects his friend in his absence and 4.1.97
when he is in trouble, and unless he protects his friend’s children and his
inheritance after he dies.
Do not despair if the answer is slow in coming. The gift will be commensu- 4.1.98
rate to the petition.
85 85
���������� �������� ��������������� ���������� �������������� ��������������� �����
ن �
��م��ط �م��ن�ه:
ت
�ج�ا ��
�ّ �
ط���ة ا �ل���ل أن � ّ
� � �ب��ك �م ي�
� �إ �ي�ا �ك � � �ج �م
ج
٤.١.١٠٢
ح
� ا ا �� �� أ
٤.١.١٠٣ �ف� �ب�ك �م ��ط� �ي� ط�م�
�ل ا � �إ �يّ�ا ك � ن� �ت��و جِ� �
ع
أ �ذ � أ ّ ت أ
�غ�
ن
ح�ا �ل��ك ��ي� ا �ل�إ� �ع��ت� ا ر � � ��تب���ل
�ف �
ح��س ن��
ن ف
��ه ��سب��ي��ل�ا ��إ� � � � ���د �إ ��ل�ى ت�رك��� �إ �ّ�ا ك � ن� �ت��عت���ذ ر�م ن �ذ ن��� ج�
٤.١.١٠٤
� ب ي
� �ن�ز �� �ة ا ��ل �ا � �ة �م ن ا �� � ذ �ن
�م� ل� ��س�ل �م� � ل�� ��و ب�
�� ن �ذ � �ة �
�� � او ل�� ا �ل�
� �ف�إ �ّ�ا �ك � او �ل�م�ل�ا ��ل��ة ف�� ��نّ�ه�ا �م ن ا �ل��� خس
٤.١.١٠٥ � �إ ي
� � �ت�ُث��ّ� ���ط �ع ن ا ��ل��آ خ� �ة � ا ��ل�� ن �ا �� ا �ل��م ن ف ��نّ ا � ض ا ئ ��نَّ � �
�إ �يّ�ا ك � او �ل��إ�تّ ك�
٤.١.١٠٦
د����ي�ا
��� ��� ا �ل �وك��ى و ب � ر و �� ل �ع��ل�ى ��ى ��إ� �ه� ب��
ع
� ّ
��س�و�ل �ع ن� ��عم��ل�ه �و�ق��و��ل�ه �و را د �ت�ه �
�
��� �ن�ا ظ ��� �م ئ
ل �إ �ّ�ا ك � او ��ل�و�ق��و�ف� �ع ّ�م�ا �ع �ف� ت��ه ��ف�إ� ن� �ك�
٤.١.١٠٧
�إ ر ر ي
ا ق �ة �� ّذ
�ك�� ا ب� ف��إ� ��ّ�ن�ه�� ّرك� .إ �يّ�ا ك �و�م�ص� د �� ا � �ف ح�مق ف�� � ّ�ه � � أ ن �ف ق ة � �أ ّ
٤.١.١٠٨ ل� يري��د � � ي��ن �� �ع��ك �ي�ض� �إ �ي�ا ك �و�م�ص�ا د �� ا �ل� � �� �إ ��ن
�ة ��خ ف ّ �ق ّ �ق ّ � ق
�ي��� ّرب� �ع��لي���ك ا �لب��ع��ي�د �يو��ب��ع�د �ع��لي���ك ا � �ل�ر��ي ب�� .إ �ي�ا ك �و�م�ص�ا د ��ق� ا �بل��ي���ل � �إ� ���ن�ه �ي�� �ع�د �ب��ك
� � ّ �ن � أ
ا �ق �ة ا � �ف ا � �ف � ّ ه ��� � � � ا �لت ا � ه 1
حَو�� ��م�ا �ت��ك�و� �إ �لي��ه� .إ �ي�ا ك �و�م�ص� د � ل�� ج ر �إ� ��ن� ي�ب ي�ع�ك ب� �� فِ� . ��ع ن��د � �
ج
ق �ة َ ّ
٤.١.١٠٩ ����ك �إ �ي�ا ك �و�م���ا ر���ن� �م ن� ر� بهِ��ت�ه �ع��ل�ى يد�� ن���ك �وِ�عر ض�
أَ َ أ
�ّ�ا ك � �م���ش �ا � �ة ا ��ل ن����س�ا ء ��ف� نّ� � ��ه نّ ��ل� � �ف ن � �ع�ز �مه نّ ��ل� � �ه ن
٤.١.١١٠ � و ى �إ �� و � ى �إ �إ ر ي � � �إ ي و ور
حف� ا �ل
�خ � تُ َ ّ
٤.١.١١١ � �ص�و�
م
�ق�و�ل � � �إ �ي�ا ك �و�ب �
� � �ق �ف �� ن ف��ت ّ �إ �ّ�ا ك��
� ا �لن��� �ح�ل ب� ك�� �� �و�ك� ار ل��ع� �
يم
٤.١.١١٢
م م م
ة �م��� كّ� �ة ح��ة ف�� ا �ل
ح�ا ش���������ة (��ا � ت�ل��ا ف��ه)�( : � .م� ن ن���ف� �ا ق��ه �ا � ت�ل��ا ف��ه) ش ّ �ن ن ���ة ا �ل��ف� ت������ةف نَ �ف ق ش ّ
� ( :ي� ��� �ا ��ه)
��ل� ب�ا �ل�ك��سر� ع��لى ي� � ِ ب � ي ب �
ح� ع��لى ا �ل�و�� ،م���ص��ح��� ي �م��� ك�ل� ب� 1
م
ن
ا � ن�ل�و�.
86 86
Prescriptions and Proscriptions
Do not let someone’s ingratitude stop you from doing good. The one who 4.1.100
reaps no benefit from your generosity thanks you.
Do not quarrel with a fool or a sage. If you quarrel with a sage, you will be 4.1.101
deprived of the good he does. If you quarrel with a fool, his evil will grieve
you.
Beware of making excuses for a sin you could have refrained from commit- 4.1.104
ting. Your best apology is not to sin.
Beware lest you weary of life. That is weak-minded and contemptible. 4.1.105
Beware of putting faith in worldly hopes. They are the property of fools, 4.1.106
and they hold you back in this world and the next.
Beware of holding back from doing what you know is right. Every per- 4.1.107
son who has been given a reprieve will be held accountable for his deeds,
words, and intentions.
Beware of befriending a fool, for he wants to benefit you but harms you 4.1.108
instead. Beware of befriending a liar, for he brings near to you the distant
and makes distant from you the near. Beware of befriending a miser, for
he holds back from helping you when you most need him. And beware of
befriending a depraved person, for he will sell you for a trifle.
Beware of associating with people who would harm your religion or your 4.1.109
honor.
Beware of seeking advice from women, for their opinion can weaken and 4.1.110
their resolve waver.
Beware lest your ingratitude for God’s favors causes his punishments to 4.1.112
alight upon you.
87 87
���������� �������� ��������������� ���������� �������������� ��������������� �����
ن
٤.١.١١٣ ���و �م��ن�ه:
ع
د����ي�ا� ا ��ل�ت� ���ب��ة �� ���ط� �� ا ��ل��أ ��م � � ��ق �� �� ���ف ا ��ل�� ن ن ���مّ ن � � � �آ خ �ة �ا
�ل وي ول ي� �وا �ل� �ر ب�����غ�ي�ر��ع�م�ل �و�يرج��و و ب ول �ل� ��ت�ك� �م� يرج �
أُ
�ه�ا �ل�� �ي��ق�ن�� � .ي��ع
�ج�ز �ق�� ��ل ا ��ل�ز ا �ه�د � ن � ���ع��م� �ف��ه�ا ��ع�م� ا ��ل ا �غ� ��ب�� ن نْ� � �ع ���ط �من�ه�ا �ل�� �َ �ش�� �� � ن� �ُمن�� �من
� م �ي� � م ي ب �إو ي � وي ل ي� ل ر ي� �إ و
� ا � ن تع � �أ ع� ا � ا � �أ ��تع � ّ ن �ق ا � �ة ا �
ل�ز �غ ت �ت أ
ا �ش ن
�ه�� �وي� �مر ب��م� �ل� ي� �ي� .يح ب� �ع� �� ك� ��م� � � �� � ������ ا � �� د ف���م� � �� � ���ه � �ل� ���
ر� و ي� ويب �ي� ي ي �ب �ي� يو � �ى و ي � ي
�ذ
�ره ا�لم�و ت� ��لك��ثر�ة �ن�� �و�ه
�
��
���ه� �و�ي ك ن
�ح��ي� �و�ه�و�م �
� ن ل��ه� �و��ُ�غ�� ض�� ا ��ل���ط�ا ل � � ن ا
�ح��ي� �و �ل� ي����ع�م�ل ب��ع�م�� � ا ��ل�ص�ا �ل
ب م � ب ي م
�إ�ذ �ّ � ا � ا ا �ُ��عَ � ه ا �ل�م� ت� ��ل�ه .ن� ��س�� ظ � ّ ن ا ا ن �� �ق
� ب� ب��ن���ف ���س�ه ا ��ق�م �����ل �� د ��م� � �إو � حص �ق� �م �ل� �ه��ي� ي ج �إ ��ر و � �وي�� ���ي� �ع��ل�ى�م�ا �ي ك
ٱ م
�ع� ���ف � �َ��ق�� ���ط �إ�ذ ا � ���ُ�ت��ل� .ت�غ����ل��ب�ه ��ن ��ف ��س�ه �ع��ل ��م�ا � ظ� ���� نّ � ��ل�ا ��غ����ل�ه�ا ��ع��ل ��م�ا ���ست�� ��ق�� ن �� .ل�ا ���ث�ق �م ن
�ى ي � و ي ب � �ى ي ي � ي � � �وي� وي نِ ُ ب ي
�س��� ن �َ �� ن ٱ �ف�ت�ق ��ق ن �� ن ٱ� ت ض ف � ا � ��ض � � ق
ا �لر��ز �� ب���م�ا ��م ن� �ل�ه �و �ل� ي�����ع��م�ل�م� ا �ل�ع��م�ل ب���م� �ر��� �ع��ل��ي�ه �إ � � �غ��ى ب�ِ�طر� �إو � � ��ر ��ط
ا ن
ن �نا ّف � �ت � �ة � ا � ن �ة ُ َق �ذ ن ف
��ر ي�� ك��ل�� �م� ا �ل�� ��س �ه�و�م ن� ا �ل��� ن�� ب� � او �ل��ع��م� � �مو�ر �ي�ب��ت���غ�� ا �ل�ز �ي�ا د �و �ل� ي� ش��� ك �و �و�ه�� � .
ي
�خ ش � ا أ���ث ا ��غ �إ�ذ �أ � ق ّ �إ�ذ �ن �ف �
�����ى ا�لم�و ت� �صر ا ���ع��م�ل ي �ي�� �م ن� � � ���س�ه �م� �ه�و� ك�� ر .ي��ب�� �ل� ا ���س� �ل � �وي���� ��م�ا �ل� �ي ���ؤ �مر� �وي���ض
م
تق ّأ ع
�ك��ث �م ن �
� ���ث �م ن��ه �م ن ��ن ��ف ���س�ه � ���س�ت �
�
ك � ���
�س� �� �ص���ة ���غ�� ه �م�ا � ع �م � �ك��ث �م ن�
� � ��ل�ا ����ب�ا د ا �� ف�ل �� ت� ���س�ت
ر� � َ وي ل ر � ي ير ي ر� و ي ر و ي
ح�ق� ه �م ن ���غ�� ه � �ه� �ع�� ا ��ل��ن�ا �� ���ط�ا �ع ن � ��لن ���ف ���س�ه �ُم�د ا �ه ن � ��ل��لغ� �� �م� ا ��ل��أ ��غ�ن�� ءا �� ا � ه � ا �
ي � و �ع
و س �و أ�ط� ع��ت� م� ي ر � ي ر و و ل�ى
� �
ي�ه� �ل���غ�ي�ره �و�ه�و
حك� �ع��ل� ا � �ع��ل� ���غ�ي�ره ��لن���ف ��س�ه �و �ل�ا ي� ��ر�م� ا � �ف�ل �ق� ار ء .ي� ك��
ذ
� �إ ��ل��ي�ه �م ن� ا ��ل��� ك� �� ّ
م م ى ح�
ع حب
�ُ �� ا � �َ��ع�ص � � ت ��ف � � ا � �ف��
��س�و�ي� و �ل� ي ��و ي . ي���ط� وي �ي� وي �
ع
88 88
Prescriptions and Proscriptions
Do not be one of those who expect the hereafter without work, or who 4.1.113
anticipate forgiveness through lengthy aspirations. They speak of reject-
ing the world, but reveal their desire for it in the way they behave. When
worldly possessions are withheld from them they are discontent, yet when
given them they are not satisfied. Incapable of gratitude for God’s gifts, they
want more. They forbid others from evil, but do not themselves desist. They
command others to do what they themselves do not. They love good people
but do not behave like them. They detest the wicked but resemble them.
They fear death because they have sinned for long, yet continue to do the
very things that make them fearful. If they become ill they repent, but once
healthy they frolic. When they are fit they are full of themselves, but when
tested they despair. Their ego compels them to follow its inclinations; they
do not compel it to follow their conviction. They do not trust in the suste-
nance guaranteed them nor undertake the duties mandated of them. If they
gain wealth they turn insolent, if they become poor they despair and weaken.
They carry the twin burdens of sins and favors. They keep asking for more
yet do not give thanks. Sycophants, they do for others what is not required,
while squandering their own precious souls. They make grand requests yet
fall short in their deeds. They fear death yet are slow to atone in the time
they have. They consider others’ sins excessive yet regard as insignificant the
many more transgressions they themselves commit. They aggrandize their
own deeds of obedience yet think similar acts contemptible in others. They
calumniate others and flatter themselves. Idle talk with the rich is dearer to
them than worshiping God with the poor. They judge others but not them-
selves. They expect others to obey them, yet they disobey. They expect full
measure but do not pay equally.
Abū Muḥammad ʿAbd al-Raḥmān ibn ʿUmar al-Muʿaddal reported to us, saying: Abū 4.2
l-Ṭāhir Muḥammad ibn ʿAbd al-Ghanī reported to us, saying: Abū Ṭālib al-Khashshāb
reported to us, saying: Abū ʿAbd Allāh ibn Yazīd reported to us, saying: Aḥmad ibn
Muḥammad al-Baghdādī reported to us, saying:
Al-Ḥasan, son of ʿAlī ibn Abī Ṭālib, said: My father counseled me before
his death about thirty character traits, saying: Dear son, if you inculcate
these qualities in your life in this world, God will protect you from the evils
of this world and of the hereafter. What are they, father? I asked, and he
replied as follows:
89 89
���������� �������� ��������������� ���������� �������������� ��������������� �����
90 90
Prescriptions and Proscriptions
Be wary of three things, fear three, hope for three, abide by three, be
ashamed of three, take refuge in three, be niggardly with three, focus on
three, flee from three, and stay away from three—if you do, God will fashion
for you a good character in this world and in the hereafter.
Be wary of pride, anger, and greed. Pride is one of the traits of evil people,
and is a garment worthy of the Almighty alone; even a tiny grain of pride
placed in someone’s heart by God will lead him into hellfire. Anger makes
the mature imprudent and the learned unsteady, suppresses reason and ex-
poses ignorance. And greed is one of Satan’s traps, one of his terrible snares;
he uses it to ensnare the learned, the intelligent, the knowledgeable, and the
discerning.
You have spoken truly, father. Now explain to me your words, “Fear
three.”
Very well, my son. Fear God, fear anyone who doesn’t fear God, and fear
your tongue, for it is an enemy to your faith. If you fear these three, God will
protect you from everything you fear.
You have spoken truly, father. Now explain to me your words, “Hope for
three.”
My son, hope for God’s forgiveness for your sins, hope for a beautiful re-
ward from him for your deeds, and hope for your prophet’s intercession.
You have spoken truly, father. Now explain to me your words, “Abide by
three.”
Abide by the book of God, abide by the practice of your prophet, and
abide by whatever accords with truth and the book of God.
You have spoken truly, father. Now explain to me your words, “Be
ashamed of three.”
Very well, my son. Be ashamed to have God see you all the time doing
things he dislikes; be ashamed to have the noble and protecting scribal an-
gels see you thus; and be ashamed to have the pious believers see you.
You have spoken truly, father. Now explain to me your words, “Take
refuge in three.”
Very well. Take refuge in God if calamities befall you; take refuge in re-
pentance from your bad deeds; and take refuge in people of knowledge and
refinement from the slips you make due to ignorance.
You have spoken truly, father. Now explain to me your words, “Be nig-
gardly with three.”
91 91
���������� �������� ��������������� ���������� �������������� ��������������� �����
92 92
Prescriptions and Proscriptions
Very well. Be niggardly with your life, lest you waste it doing what works
against you rather than for you; be niggardly with your religion, lest you give
it up to anger; and be niggardly with your words, except for those which
work for you and not against you.
You have spoken truly, father. Now explain to me your words, “Focus on
three.”
Very well, my son. Focus on knowing your appetitive soul, exposing its
faults, and hating it; focus on piety; and focus on humbling yourself and con-
cealing your eminence.
You have spoken truly, father. Now explain to me your words, “Flee from
three.”
Very well, my son. Flee from untruth, flee from an oppressor even if he
is your son or father, and flee from places of trial where your forbearance
might be tested.
You have spoken truly, father. Now explain to me your words, “Stay away
from three.”
Very well, my son. Stay away from following your desires, and from peo-
ple who follow their desires; stay away from evil and its people; and stay
away from fools, even if they court your friendship or are old and favored.
Go in peace.
Muḥammad ibn Manṣūr ibn ʿAbd Allāh reported to me, from Abū ʿAbd Allāh al-Tustarī, 4.3
with a certificate to transmit, saying: Abū l-Faḍl Muḥammad ibn ʿUmar ibn Muḥammad
al-Kawkabī the litterateur reported to us, saying: Sulaymān ibn Aḥmad ibn Ayyūb re-
ported to us, saying: Muḥammad ibn ʿUthmān ibn Abī Shaybah reported to us, saying:
Ḍirār ibn Ṣurad reported to us, saying: ʿĀṣim ibn Ḥumayd reported to us, saying: Thābit
ibn Abī Ṣafiyyah reported to us, from Abū Ḥamzah al-Thumālī, from ʿAbd al-Raḥmān ibn
Jundub, from Kumayl ibn Ziyād, who said:
The commander of the faithful, ʿAlī ibn Abī Ṭālib, took my hand and led
me toward the wilderness. When he reached the desert, he sighed deeply,
and said: Truly, Kumayl, hearts are like vessels, and the best are those that
best store knowledge. Take heed of what I am going to tell you:28
There are three types of people: a person with divine learning; an appren-
tice who walks the path of salvation; and ignorant rabble—followers of every
deceiving bleater, who sway with every wind, seeking neither illumination
from the light of knowledge, nor support from a sturdy column.
93 93
���������� �������� ��������������� ���������� �������������� ��������������� �����
ن
ي� ي��د ا � ب��ه ي��ك����سب���ه ا �ل�ع��ل ا �ل��ط�ا ع��ة .)…
حّ����ة ا �ل�ع�ا ل د � ن
�ب ( :�� ،م
م ي 1
م م
94 94
Prescriptions and Proscriptions
95 95
���������� �������� ��������������� ���������� �������������� ��������������� �����
96 96
Prescriptions and Proscriptions
ʿAlī’s testament, delivered after the cursed Ibn Muljam struck him the death 4.4
blow:
When the commander of the faithful was struck the death blow, his family
and close companions gathered around him, and he said to them:
Praise God, who fixed the span of lives, destined the sustenance his ser-
vants receive, ordained a destiny for all things, and omitted nothing from the
book. He said: «Wherever you may be, death will find you, even if you take
shelter in fortified towers.»29 He also said: «Say: Even if you had been shel-
tering in your homes, those who were destined to be slain would have gone
forth to the places where they were to lie down in death.»30 And he said to
his prophet: «Command good, forbid evil, and bear patiently the troubles
that assail you. Truly, this is part of resoluteness in tackling affairs.»31
The beloved of God,32 God’s chosen from among his creatures, the epito-
me of truthfulness whose veracity we all accept, informed me about this day.
He entrusted me with a testament regarding it, saying:
ʿAlī, I wonder how it will be with you when you remain alone among the
dregs of humanity. You will call out and none will answer. You will defend
the faith and none will come to your aid. Your companions will incline to-
ward another, your advisors will become your adversaries, those with you
causing you more harm than your enemy. If you urge them to fight, they will
block your attempts and avert their faces. If you exhort them to battle, they
will turn their backs and hasten away. Secretly they will wish you gone, all
because you undertake God’s command and deter them from worldliness.
Among them will be one whose ambition you have forestalled, who sup-
presses his rage and bides his time. And another whose family you have slain
in battle, who awaits his vengeance and hopes that fate’s vicissitudes and ca-
lamities’ onslaughts will dispatch you on his behalf. Each will hold malice in
his breast, inflamed by wrath. You will remain with them in this state, until,
in the end, they will crush you with evil and slay you through deceit. They
will call you the names they used on me: soothsayer, magician, fraud, liar.
Bear all this patiently, for you have a model to follow in the person of God’s
messenger. This is what God commanded when he said: «In the person of
God’s messenger you have a worthy model to follow.»33
God has commanded me to bring you close, ʿAlī, and not keep you dis-
tant, to teach you and not disregard you, to keep you near and not be harsh
with you.
97 97
���������� �������� ��������������� ���������� �������������� ��������������� �����
ف ّ
�ي����( :ع��ل��م�ه��م). 1
98 98
Prescriptions and Proscriptions
99 99
���������� �������� ��������������� ���������� �������������� ��������������� �����
ن ف ق خ �أ
� :�� ،ه���ا و �� ب�ا �� ا �ل
���بر ( ب��ه). 1
ي ي م ي
ق ف
� ،ي�� ( :ي� ن���ف� �ا ��ه). 2
م ت ف �أ
�� ي��� ( �بو �ع ب���د ا �ل�ل�ه). �ه���� :ض 3
ف ت ف
�� ي��� ( � نب� � ض�����ا �ل��ة).�ه���� :ض 4
100 100
Prescriptions and Proscriptions
ʿAlī’s counsel to al-Ḥasan, after the cursed Ibn Muljam struck him the death 4.5
blow:
When Ibn Muljam had struck ʿAlī the death blow, al-Ḥasan came to him
weeping, and ʿAlī asked him: What makes you weep, my son?
How can I not weep, al-Ḥasan replied, when you are in the first day of the
hereafter, and the last day of this world?
My son, ʿAlī said to him, remember four things, and four more things. As
long as you act upon them, nothing will harm you.
What are they, father? al-Ḥasan asked.
ʿAlī replied: The best wealth is intelligence, the greatest poverty is foolish-
ness, the loneliest alienation comes from conceit, and the noblest ancestry
is good moral behavior.
Father, said al-Ḥasan, that makes four; what are the other four?
Dear son, ʿAlī replied, beware of befriending a fool, for he wants to benefit
you but harms you instead. Beware of befriending a liar, for he brings near to
you the distant and makes distant from you the near. Beware of befriending
a miser, for he holds back from helping you when you most need him. And
beware of befriending a depraved person, for he will sell you for a trifle.
Abū ʿAbd Allāh Muḥammad ibn Manṣūr al-Tustarī reported, in one of the reports that 4.6
he authorized me to transmit, saying: al-Ḥasan ibn Muḥammad ibn Saʿīd ibn Ḥamdān
informed me, saying: Aḥmad ibn Muḥammad ibn al-Faḍl the grammarian narrated to
us, saying: Muḥammad ibn Ibrāhīm ibn Quraysh al-Ḥukaymī narrated to us, saying: ʿAbd
al-ʿAzīz ibn Abān narrated to us, saying: Sahl ibn Shuʿayb al-Nahmī narrated to us, from
ʿAbd al-Aʿlā, from Nawf al-Bikālī,35 who said:
I saw ʿAlī ibn Abī Ṭālib on the eve of the fifteenth of Shaʿbān.36 He gazed 4.6.1
long at the stars, then said to me: Nawf, are you asleep? No, commander of
the faithful, I replied, I see you. He then declared:
Blessed are those who reject worldliness and focus their desire on the
hereafter. They take God’s earth for a carpet, its dust for a bed, its water for
perfume, the Qurʾan as their garment, and prayer as their robe. They cut
their bonds with the world in the manner of the Messiah, son of Mary. God
revealed to his servant, the Messiah: “Command the children of Israel that
101 101
���������� �������� ��������������� ���������� �������������� ��������������� �����
102 102
Prescriptions and Proscriptions
they should not enter any of my houses except with pure hearts, eyes cast
down, and unsullied hands. I do not answer the prayer of any who has ren-
dered an injustice to one of my creatures.”
Nawf, do not be a poet, tax collector, policeman, appraiser, drummer, or
lute player. God’s prophet, David, stepped outside on just such a night, and
said: The prayer of any who prays to God in this hour will be answered, un-
less he is a poet, tax collector, policeman, appraiser, drummer, or lute player.
Servants of God! I counsel you to piety, to compete for that precious por- 4.6.2
tion of God’s reward, to fear the ominous day of judgment, and to work hard
for the salvation of your souls—laboring to free them before they perish, and
gathering good deeds unto them before they are taken away.
Take advantage of your days of health before illness besets you, and of
youth before the arrival of old age. Hasten to repent before the onset of re-
gret. Do not let the respite you have been granted lull you into prolonged
heedlessness. The end of a man’s life span destroys hope. The passing days
are charged with disrupting your time span, and separating you from loved
ones. Hasten to repent—may God have mercy on you!—before your turn ar-
rives. Outpace your fellows in preparing for that disappearance from which
there is no return. Rely on your substantial fear of God in covering the pro-
tracted distance. Many a heedless person, complacent in heedlessness and
dallying in his time of respite, has cast hopes far afield and built towering
fortresses. His prolonged hopes are interrupted by the approaching end of
his life. His death takes him by surprise and cuts short his aspirations. After
might and strength, honor and elevation, he becomes mortgaged to his per-
nicious deeds. He disappears and does not return, regrets too late and loses
all he had gathered in his day. Another will enjoy it on the morrow, while he
remains mortgaged to the earnings of his own labors, distracted from wife
and children, not a single twisted thread of what he left behind helping him,
finding no way to escape.
Servants of God! To what end all this restless movement through winding 4.6.3
dunes and dark night? Where will you flee or escape, when death is here in
pursuit, snatching up one soul after another, neither pitying the weak, nor
showing mercy to the noble? The ever-renewing night and day urge your life
on, and drive it forward in haste. All that is going to come is at hand. After
103 103
���������� �������� ��������������� ���������� �������������� ��������������� �����
غ
�ه ��( :ش����ا �ه�ا). 1
ّ
ح� (�ي����م�ه��ل ك�
�م). � ذ�� ا ف�� ا �ل���مت�� ن�� ،م���ص���
ح����ة
�م :ك ي 2
ن
حي���ا �ز ).��( :ا �
�
ي 3
104 104
Prescriptions and Proscriptions
that you will see the wonder of wonders. Prepare your answer for the day of
accounting. Make ready your provisions for the day of return.
May God protect us by our obedience to him. May he help us to do what
will bring us close to him, and draw us nigh unto him. We come from him,
and belong to him.
Servants of God, I counsel you to piety. Piety is salvation from every
adversity and protection from every error. It is through piety that win-
ners have won, aspirers have attained victory, fleers have been saved, and
seekers have attained. It is by abandoning piety that the negligent have
lost. «Truly, God is with those who practice piety, and those who perform
good deeds.»37 Fear God, yes, fear God, servants of God, before pens run
dry, before days dwindle, before the time comes when you answer for your
sins, before the time when you cry out from regret, and before the time of
perdition and wretchedness, before the sudden and plain arrival of God’s
punishment!
I counsel you, servants of God, to piety, in consciousness of the one who
has devised parables and appointed life spans for you, who has sharpened
your ears to heed what is relevant, your eyes to see brightly, and your hearts
to comprehend what astounds them. He has not created you in vain, nor
given you an indefinite reprieve, nor kept the remembrance from you. Rath-
er, he has generously bestowed upon you perfect favors, pared your excuses
with cutting proofs, and gifted you the most beautiful gifts, and a vast supply
of provisions. He has encompassed you in his reckoning, and prepared a rec-
ompense for the actions you take in times of happiness and sorrow.
O servants of God, be conscious of him. Be earnest in your seeking. Make
haste to perform good deeds before your life span ends. Stop doing things
which invite suspicion. Fear the destroyer of pleasures. Gather up your pro-
visions—may God have mercy on you!—for the call has come to depart.
Minimize your inclination toward the world, so that you leave it with goodly
provisions from your present. Truly, there is a tough climb before you, and
fearsome and unknown waystations you must pass and where you must
alight. You will attain either God’s mercy—in which case you will have been
saved from their hideousness and challenges—or a calamity from which
there is no recovery.
105 105
���������� �������� ��������������� ���������� �������������� ��������������� �����
106 106
Prescriptions and Proscriptions
107 107
�� ا ��ل��ب�ا ب� ا ��ل
��خ�ا �م
�
س
أّ
٥.١ � ��م�ا ب����ع�د:
أ ُّ ا � ا �إ�ذ �أ � ا ئ ف �ْ �ق �إ�ذ ئ ف � �ت ّ ت �ف ّٰ �� � ن�ز � ت � ن �ز �
�ق�د � �ل� ب� ك��
� � �� او �ل � �ي��ه� ا �ل��ن� ��س ا ���س� �ل ��س� ���ل��لي��ع���ل �و ا ��س���ل ��لي� ��بث�� �� او لله ل�
م
����ث�� �م ن ا ��ل��س�ا ��ئ��ل�� ن
� �� � � � ن ا �ل� �ؤ �� � ن ��� ا �ق
� �ق�ا �ئ�ق ا ��ل��أ �م� �� ��فل ش �
ا �لب��ل�ا ء �و�
ي�. � ر ي ك � ط و�
ي� �إ ر �
ل و� س
� م�� � م ر �
ث
ي � ك ح�� �� ور ل
�
����
ّ آ ّ ٰ
� �ق�ا ��ل ا ��ل�ن�ب� ّ �ص��ل ا ّلله �ع��ل��ي�ه �و�ع��ل � ��ل�ه �و��سل��� ��ل�ع��ل ّ
� �ع��لي��ه ا �ل��س�ل�ا � :
م م �ي �ى ي� �ى
٥.٢
108 108
Chapter 5
O people! If one of you asks a question, let him be scrupulous in asking. If 5.1
one of you is asked a question, let him be conscientious in answering. By
God, calamitous events and momentous affairs have descended upon you
because of the failure of many who are asked, and the submissive acceptance
of many who do the asking.
Then what?
Then what?
«If you count God’s bounty you will be not be able to tally it.»38
ʿAlī asked his son al-Ḥasan the following questions about the perfection of 5.3
human qualities, and al-Ḥasan responded—
109 109
� � � �� � � ���� ��� �
���������������� �� �������� ���
��� ��� ������������������� �������������� �� ��������������� �������� � ��
� �ف � ف
��ق�ا �ل�� :م�ا ا �ل ش���ر��؟
� �ل �ة ا �� �ٱ ��� ن ا ا ��ل� � � �ة
�ر�ر . ا �م
� ح
� � �صط�� ع���ش� ��ق� ل� :
ير و ل ج ي ع
ق � �ف � �ة
��ا �ل��� :م�ا ا�ل�مر�وء ؟
� � ف � ق� �
��ا �ل :ا �ل�ع���ف�ا �� � او �ل�ص�ل�ا � �إ �ص�ل�ا � ا�ل�م�ا �ل.
ح ح ق � �ف � ّ
� ا ا � �ق �ة 1
��ا �ل� :م� لر� ؟
�ق�ي�ر. ح�� ق��ا ��ل :ا ��لن ظ� ���� ���ف� ا ��ل�����س�ي�ر �و�من�� ا �ل
�
ع ري ي
ق � �ف �
��ا �ل�� :م�ا ا �ل��ل��ؤ � ؟
م
�ؤ � � ا �� ٱ� ت ق ا ا � ��ن ��ف ه ذ � ه � ه � ن �
� � ا م � � �
�ق� ل :ح��� ر �مر ���س� وب��� ل� ِعر��س� � ل�ل� . ء �ل � �
م
�ق ا �� ��ف ا ا ��ل ا � �ة
�ح� ؟ � ل� :م� ��س�م�
� ق ا � � �ذ � ن �
�� �ل :ا �لب�� �ل �م� ا �ل�ع��سر� او �لي����سر.
� �ف � ُّ
ش
�ّ؟ ��ق�ا �ل�� :م�ا ا �ل����
أ �ن �ف ق َ َ َ � حأ ن
��ق�ا �ل � � :ت�ر�ى �م�ا � � � ��ت��ه ��ت��ل�ف��ا.
� �ف �
��ق�ا �ل�� :م�ا ا �ل�إ� �خ��ا ء؟
�ف � ّ � � �ُ
�خ�ا ء.
�م او ��س�ا �ة ��� 2ا �ل���ش �د �ة � او �لر� ��ق�ا �ل :ا �ل �
ي
�ج�� نب�؟
�ُ
� ق��ا ��ل��� :فم�ا ا �ل
� �� � ق ا � �ل أ�ة �
�ص�د �ي��ق� � او �لن���ك�و�ل �ع ن� ا �ل��ع�د �ّو. ى �ل� �� �ل :ا ج� �ر �ع��ل� ا
ق � �ف � �غ �ة
��ا �ل�� :م�ا ا �ل� ي��ن�م� ؟
� �غ �ة � �ة �ة �ف � � ا �� � �ت � �ف � ق
�غ� ب� ��ي� ا �لت�� ��و�ى � او �ل�ز ��ه�ا د ��ي� ا �ل��د ��ني��ا ��هي�ا �ل� ي�ن���م� ا �لب��ا رد . ��ق� ل :ا �ل� ر ي
حل��� ؟ ��ق�ا ��ل��� :فم�ا ا �ل
�
�ف �� �� ا �� غ� ظ � � � � � ق � مَ
� نل
� ي�� وِ لك � ��س.� ا �
م � �
� � ل ��ظ��
ك � ��ا �ل:
م ق � �ف �
��ا �ل�� :م�ا ا �ل���غن��ى؟
� ّٰ ّ ّ ن ق ّ ّ � غ �ق ق� ض �
��ا �ل :ر���ى ا �لن ���ف ��س ب��م�ا �����س� ا لله ج���ل �و�ع�ز � �إو � ���ل � �إو ن��م�ا ا �ل�� ن��ى���غ ن��ى ا �لن ���ف ��س.
م
�أ ف
�ه( :ا �لر ���ة). 1
ة ة ح�ا ش���������ة �ن��س�� خ���ة (ا �ل���م��س�ا ع�د �ة) : � .ق
��س����ط ت � ذ�� ا ف�� ا �ل���مت�� ن� ،و ف�� ا �ل
�� (ا �ل���موا ��س�ا �)� .ه( :ا �ل���م��س�ا ع�د �). ي� � ي ي م :ك ي 2
110 110
ʿAlī’s Questions with Answers, and ʿAlī’s Answers to Questions
What is refinement?
What is blameworthiness?
Contempt for yourself and neglect of your bride’s honor are blameworthy.
What is generosity?
What is stinginess?
What is cowardice?
Being spirited against your friend and cowardly with your enemy.
What is booty?
What is forbearance?
What is wealth?
Accepting what God has ordained for you, even if it is little. True
wealth is the wealth of the soul.
111 111
� � � �� � � ���� ��� �
���������������� �� �������� ���
��� ��� ������������������� �������������� �� ��������������� �������� � ��
ق � �ف � �ف ق
��ا �ل�� :م�ا ا � �ل ��ر؟
ا � شَ َ � ن �ف ��ف �ّ ش
���ل����ي� ء. ��ق� �ل��� :ره ا �ل �� ��س �ي� �ك
� �ف �ََ �ة
��ق�ا �ل�� :م�ا ا�لمن���ع� ؟
�ز �ة ّ � أ � ق�
��ا �ل�� :س�د ا د ا �لن���ف ��س �و�م ن��ا �ع� �ع�ز ا �ل��ي�� ��س.
ق � �ف � ذ �ّ
��ا �ل�� :م�ا ا �ل��� �ل؟
ق �ة � ق� �
�ص�د �و�� . ��ا �ل :ا � �ل�ف�ز �ع��ن�د ا �لم�
� �ف � ع
�؟ ��ق�ا �ل�� :م�ا ا �ل�ع ّ
ِ�
���ث �ة � ��زّ �ق �ة ا � ي � َ َ ث ا ���
� ل
ح�� �وك�� ر ا �ل��تب� �. ��ق� �ل :ا �ل�عب�� �ب� �لي
�ق ا �� ��ف ا �ل أ�ة
� �ر ؟ � ل� :م� ا ج
ق ا �� � ا ف� � �ة ا � خ� ا ن
�و �. �ق� �ل�إ� � �� ل :م�و ��
�ف
� �ة
ل���ل���ف� ؟ ق��ا ��ل�� :م�ا ا �� ك�
ق ا � �� ا � � ا � ا
ع�ن���ك. �� �ل :ك��ل� �م�ك يف���م� �ل� ي��� ي
�
���د؟ ��ق�ا ��ل��� :فم�ا الجم
أ
�ر� . ��ق�ا ��ل � :ن� �ت��ع ���ط� ي ��ف� ا ��لغ�� � �و�ت�� فع���و �ع ن ا �جل
� م رم ي�
ا �� ��ف ا ا ��� �ق
ع���ل؟ ��ق� ل �م� ل
ٱ َّ
� ا �� � ف� ظ �� ا �� �ق � ك�� ا �ت � َ
ع��ت�ه.لم� � ��س� ر ي �ق� ل :ح��� ل��ل ب�
�ق ا �� ��ف ا � خلُ ق
�ر��؟ � ل� :م� ا
ّ
�ز ُ �
��ل�ا �م��ك.��ق�ا �ل� :م�ع�ا �ت��ك �إ �م�ا �م��ك �ور�ف��ع��ك �ع��ل��ي�ه ك��
ق � �ف �
��ا �ل��� :م�ا ا �ل��س�ن �ا ء؟
� ت � �ق ق ا � � ا ا �ل
�. ��� �� �ل� :إ ��ي�ث� ر �ج �مي���ل �و�رك ا � �ل ب ي
ح
ح�ز � ؟ �ق�ا ��ل�� :ف��م�ا ا �ل
�
م
� ظ � نّ ن �نا � ت ق ا � � � � �أ ن ا �ة � ف ق ا � � ا �ة
�ح��را ��س �م� ا �ل�� ��س ب���س�وء ا �ل���� �و�ه�و �� �ل�� :ط�و�ل ا �ل� �� � او �لر���� �ب� �ل�و �ل� � اول إ
�
� �.
��ح�ز ا ��ل
م
112 112
ʿAlī’s Questions with Answers, and ʿAlī’s Answers to Questions
What is poverty?
What is might?
The soul’s well-directed action, and its combating the power of despair.
What is shame?
Brotherly harmony.
What is nobility?
What is intelligence?
Your heart keeping safe everything with which you have entrusted it.
What is schism?
What is loftiness?
What is resolution?
113 113
� � � �� � � ���� ��� �
���������������� �� �������� ���
��� ��� ������������������� �������������� �� ��������������� �������� � ��
ق � �ف � ف
��ا �ل��� :م�ا ا �ل ش���ر��؟
� ن � ���� ا �ل ق ا �� � ا ف��� �ة ا � خ� ا ن � � ف
ح� ظ
�ج�ي�را �.� �و � و �ق� �ل�إ� � �� ل :م�و �
ق � �ف � َّ َ
��ا �ل�� :م�ا ا �ل��س�ف��ه؟
� ا �� �ٱ��تّ ا ا �� �ُّ �ن ا �ة � ا � �ة � ُ �ة
ح��ب� ا �لغ� �� او . �ق� ل :ب�� ل�د � �و م�ص�
� �ف � �ة ع
�غ ف ق
��ا �ل��� :م�ا ا �ل� ����ل� ؟
� �ف �
�
�ج�د �و ��ط�ا �عت���ك ا �لم� ��س�د. � ق��ا ��ل :ت�رك�
����ك الم����س
�ف
� ن
حر�م�ا �؟ ��ق�ا ��ل�� :م�ا ا �ل
ُ ض ��� � �ظّ � �
ح ����ك �و��ق�د �عر��� �ع��لي���ك. ��ق�ا �ل :ت�رك��ك
� ا �� ��ف ا �� ّ
��س��د؟ �ق� ل� :م� ا ل ي
أ � َ ُ ُ� �ف أ �
�ح��ت�ز � �ب�� �مر�ع���ش �ي�ر�ت�ه
�ج�� الم
� ف
���ه � ش���ت�� ��ل�ا ي�
�
ن �
ح�مق �� �م�ا �ل�ه ا�لمت�ه�ا � �ع ن �ع ض
� � ��ق�ا ��ل :ا �ل� �
�
م ب ي ي ر ِ � و ِ � � ي �
م �� ّ
��س��د. �ه�وا ل ي
� � �
��سئ���ل �ع��لي��ه ا �ل��س�ل�ا � � :م ن� ا �ل�ع�ا �ل� ؟
�م ٱم
٥.٤
114 114
ʿAlī’s Questions with Answers, and ʿAlī’s Answers to Questions
What is honor?
What is foolishness?
What is heedlessness?
What is deprivation?
Whosoever is feckless about his own property, cares not about his own
glory, refrains from cursing back when insulted, and is resolute in his
clan’s affairs. That is a real leader.
Who is knowledgeable?
Who is intelligent?
Who is a leader?
Who is happy?
Who is generous?
115 115
� � � �� � � ���� ��� �
���������������� �� �������� ���
��� ��� ������������������� �������������� �� ��������������� �������� � ��
�ق �ف � ف
�ي���ل�� :م ن� ا �ل ش��� �ر���؟
ي
ا �� �م ن �أ ��ن � �ف ا ��ل�ض
���ع ��ف
ي �. ��ق� ل � :ص�
�ق �ف �
�ي���ل�� :م ن� ا �لغِ�� ّر؟
ُ ف �� �
��ق�ا �ل� :م ن� �عر�� �ب�ا �ل��كب��ر.
�ق �ف ��غُ
�ي���ل�� :م ن� ا �ل��مر؟
ث � �
��ق�ا �ل� :م ن� �و� ��ق� �ب�ا �ل�ع�مر.
�ق �ف � �
�ي���ل�� :م ن� ا �ل�ه�ا �ل��ك؟
ُف � � �
��ق�ا �ل� :م ن� د ��� �إ �ل�ى �م�ا �ل��ك.
ع
116 116
ʿAlī’s Questions with Answers, and ʿAlī’s Answers to Questions
Who is noble?
Who is immature?
Who is naive?
Who is condemned?
Consciousness of God.
117 117
� � � �� � � ���� ��� �
���������������� �� �������� ���
��� ��� ������������������� �������������� �� ��������������� �������� � ��
أ �ق ا � أ ّ
ح ب� � ش��� ّر؟ � �ص�ا � � �ل� � :و �ي
�ة ّٰ
ا � �م�ز ّ ن � �
�ص�� ا لله. ��ق� �ل :ا�ل� ي�� �ل�ك �م�ع� ي
ق ا �� �أ � ّ � خل أ ق
��� �لق�� ���و�ى؟ �� ل�� :ف� ي� ا
ح��لي�� . ��ق�ا ��ل :ا �ل
�
� ف أ ّ � أم
���ل�ق�� �ش�� ��ق�ى؟ ��ق�ا �ل �� ��� :ا خل
ي
ض �
��ق�ا �ل� :م� �ب� دي����ه �برى� ���غ�ي�ره.
�
� ن ا ن
ع
ق ا �� ف �أ � ّ � خل � ق أ �ش���ّ
�؟ �� ل �� :ي� ا �� �ل��
ّ ف ّ
� ا � � ن �خ � � ا � � ن � � �� �ف �ذح أ
ح�ق��ه. ��ع��ل�ه ��� ���غ�ي�ر�
ي ح�ل�ه ج
�ق� �ل :م� � �� ا�لم� �ل م� ���غ�ي ر�
أ� ق � فأ ّ �
��ا �ل� ��� :ي� ا �ل��ن�ا ��س � ك��ي����س؟
غَ �ف � � أ ق�
�صر ر����ش�ده �م ن� ��يّ��ه ��م�ا �ل �إ �ل�ى ر����ش�ده. ��ا �ل� :م ن� � �ب��
ق ا �� ��ف ن أ � �
حل��� ا �ل��ن�ا ��س؟ �� ل� :م� �
م
ق � �ذ � ا
� ب�. ��ا �ل :ا �ل��� �ي� �ل� ي��غ����ض
أ أ ق � فأ ّ �
��ا �ل� ��� :ي� ا �ل��ن�ا ��س � �ث�ب�� ت� ر� �ي�ا؟
�ه�ا.
� ت غ ّ � � �ن ا �شُ ن ف ن �ن �ف ا � ن � َغُ َّ � ا
��ق� �ل� :م� �ل�م ي����ره ا �ل��ن� ��س �م� � � ��س�ه �و�ل�م ����ره ا �ل�د �ي�� ب��� ��و� �
أ
� ا ��ل��ن�ا �� � � ق ا � ف �أ ّ
ح� �مق�؟ س �� �ل� �� :ي
أ ّ
ا �ف� ا �ت ق � � � ق� � ت �
حوا �ل�ه�ا.
ي�ه� � �و ���ل ب� � � ��ا �ل :ا �لم���غ�� ّر �ب�ا �ل��د ��ني��ا �و�ه�و �ير�ى �م� �
� ا �� �ف �أ � ّ ا ��ل ن ا �� �أ � ّ � �ة
ح��سر ؟ �ق� ل � :ي� �� س ���ش�د
ق ا �� � � ذ � ُ� � � � ن ا � �آ خ �ة �ذٰ � � َ ُ َ �ٱ �ْلخُ ْ َ نُ �ٱ�لْ�ُ � نُ
�� ل :ا �ل�� ي� حر ا �ل�د����ي� � او �ل� �ر { ِ�ل�ك �ه�و ���س ار � م��بِ�ي�}.
أ م
ق ا � �أ ّ
� ا � خل
��� �لق�� �ع�م�ى؟ �� �ل�� :ف� �ي
ّ ت � ٰ � � ٰ
ّ � ق � �ذ
��ا �ل :ا �ل��� �ي� ��ع�م�ل �ل���غ�ي�را لله � �وي� ��ط��ل ب� ب���ع�م��ل�ه ا �ل�ث� او ب� �م ن� ا لله ���ع�ا �ل�ى.
118 118
ʿAlī’s Questions with Answers, and ʿAlī’s Answers to Questions
The one who misappropriates property and uses it for unlawful ends.
An errant man who sees the right path and turns toward it.
The one whom people cannot deceive and who does not yield to the
temptations of this bejeweled world.
The one who is seduced by this world, even though he sees what is in
her and observes her fickle state.
The one who is deprived of this world and the hereafter. «That is truly
the most manifest loss.»41
The one who performs acts to please someone other than God, yet
expects a reward from God.
119 119
� � � �� � � ���� ��� �
���������������� �� �������� ���
��� ��� ������������������� �������������� �� ��������������� �������� � ��
أف � فأ ّ �
��ق�ا �ل� ��� :ي� ا � �ل�ق�ن�و � �� ض����ل؟
� � ع أ � ّٰ ّ ّ
��ق�ا �ل :ا � �لق��ا �ن�� ب��م�ا � �ع���ط�ا ه ا لله �ع�ز �و ج���ل.
� فأ ّ � ع أ ّ
��ق�ا �ل� ��� :ي� ا �لم�ص�ا ��ئ ب� � ����ش�د؟
�ة �ف � ّ ق� �
��ا �ل :ا �لم�صي����ب� ��ي� ا �ل��ِدي� ن�.
ق ا � �أ ّ � �أ � ا � أ ّ � ّٰ ّ ّ
ح ب� �إ �ل�ى ا لله �ع�ز �و ج���ل؟ �� �ل�� :ف� �ي� ا �ل� �عم� �ل � �
� ٱ � � فَ
��ق�ا �ل�� � :ن ت�ظ� ���ا را � �ل� َر��.
ج ّٰ � أ ّ �
�خ�ي�ر�ع ن��د ا لله؟ � ��ق�ا �ل :ف��� �ي� ا �ل ن��ا ��س �
�ن � ��ت�ق � أ�ز � ��ف � ق � أَ خْ َ ف ُ ّٰ أ
ا � ��ا �ل�� � :
� � ا �ه
�
ى � ��وى و �ه�د � �ي� ل�د ي��.
م
� � ل ا �� �ه� � �
���ه�م لله � �و �صب� ر �م عل �و� �
ّٰ ق ا � �أ � ّ ��� ف
أ
ل��ل�ا � � �� ض����ل�ع��ن�د ا لله؟ �� ا ك� �� �ل�� :ف� ي
م
� ّٰ � ق � �ث �ة �ذ
�� ّر �إ �ل��ي�ه �ود �ع�ا ��ؤ ه. ��ا �ل :ك����ر ك�ر ا لله � او �لت�ض�
ع ق � ف أ ّ �ق � أ
ق
��ص�د ��؟ ��ا �ل� ��� :ي� ا � �ل ��و�ل � �
�ة أ ن � ا ّٰ �ّ ا ّٰ ق�
��ا �ل� :ش���ه�ا د � � �ل� ا لله �إ �ل� ا لله.
ّٰ � فأ ّ � ن أ ف
��ق�ا �ل� ��� :ي� ا �ل�إ� ي��م�ا � � �� ض����ل�ع��ن�د ا لله؟
� ق � �ت
��ا �ل :ا �ل����س��ل���ي� � او �ل�ور .
أم ع
ق� أ ّ � �
��ا �ل�� :ف�� �ي� ا �ل ن��ا ��س � ك��ر� ؟
أ
�ح�ا � � � �م ��ا �ل�م�ع � �ف� � ��ن ه �ع ن
ل�
� ��ل��س�ا �ن�ه �ع ن ا مق �ف �َ � َ�� ف ّ �
� رم و ر ب رو و � �ى �
م
� م او طِ�� ن� �و��ك
�ص�د �� ��ي� ا �ل � ��ق�ا �ل� :م ن� �
�
�ر. ا�لمن� ك
��
� �ف ّ �ع�� ا ّ ّ �ن
�م�ا �خ�ب��ر ��� �ب�ه �
م �ل �
� ��ق�ا �� �ع��ل��ه ا ��ل�ص�ل�ا �ة � ا ��ل��س�ل�ا � �َ� :س��ل� ���ن ��ق�� �أ ن ��تَ�ف� �ق��د � ���ن ��ف� نّ ��� ن َك��
٥.٦
ي � ج وي� ب �آل � ّ و ي� �إ � ب ي� تِ �ي� ٰ و ّ ٰم ل ي
� ّ ّ �
ح�يب����� ر��س�و�ل ا لله �ص��ل�ىا لله �ع��ل��ي�ه �و�ع��ل�ى� �ل�ه �و��سل��� . �ب
م ي
ا ن ف� ا � � ه ا أ � � �ؤ ن ن � ت خ � � � ّ � �
د��ا �ل؟ �ق� �ل �ل� � :ي� � ��م�ي را�لم� ��م���ي� �م��ى ي�ر�ج ا �ل� �ج �ح� � ��� �ق�ا � �إ �لي��ه �ص�ع�ص�ع��ة ب� ن� �ص�و� ����
ف
م
ف� ق ا �� � ه ٱ �ق� ا �ص� �ة ف� �ق �ع�� ّٰ ّ ث ا �ؤ ق ا � ��� �
ل��ن� �ل�ه �ع�ل�ا ��م�ا ت� ���� ل �ل� �� � :ع�د �ي� ع�ص�ع� ���د ل� ا لله ج���ل ����ن� � ه �م��� �م�ك �و ك
ت � � ن �ش ئ � ن ��ف � � ن ا ض ا َ �ْ�ذ َم � ن ا � َ ت أ
ح�د �ف�إ� � �� ��� حو�ل � او � � �ت
ح� �وا �ل���ع�ل �ب� �ل���ع�ل �ك�و� �ي� � ��� � ��ش��ا ء ي��ت���ل�و ب���ع�
��ض �ه� ب���ع� �و�ه�� � � �و ي
� نا
أ
��ن بّ��� �ت��ك ب���ع�ل�ا �م�ا �ت�ه.
120 120
ʿAlī’s Questions with Answers, and ʿAlī’s Answers to Questions
That of one who is satisfied with what God has given him.
The one who fears God, cultivates patience and piety, and rejects
worldliness.
The one who fights gallantly in battle, holds back his tongue from
uttering falsehoods, commands good, and forbids wickedness.
ʿAlī said: Ask before I am lost to you. Truly, my heart holds abundant knowl- 5.6
edge—knowledge that my beloved, the messenger of God, imparted to me.
Ṣaʿṣaʿah ibn Ṣūḥān rose, saying, commander of the faithful, when will al-
Dajjāl the antichrist appear?
Sit back down, Ṣaʿṣaʿah, ʿAlī replied, God knows your capacity.42 There are
signs and events and happenings announcing the antichrist’s coming, which
will occur in close succession in the course of a single year—as surely as one
shoe follows the other. If you wish, I can inform you about those signs.
121 121
� � � �� � � ���� ��� �
���������������� �� �������� ���
��� ��� ������������������� �������������� �� ��������������� �������� � ��
أ
ي�. �ق�ا ��ل� :ع ن �ذ ��ل��ك ��س�� ��لت���ك ��ا �أ ��م�� ا �ل�م��ؤ �م��ن�� ن ����
ف
ي ير �
� �أ ا �ة �ة أ � � �ة �إ�ذ أ � � ٱ
���ا �ع� او ا �ل� �م� ���ن� ع���د ب����ي�د ك �ي�ا �ص�ع�ص�ع� :ا � ��م�ا ت� ا �ل ن��ا ��س ا �ل�ص�ل�ا � �و ض� �ق�ا �ل �ل�ه � :قِ�
أ ٱ ��� �� ا أ �خ ��ذ �� ُّ �ش ا ّ ٱ ت ّ �� ذ أ
��ش��د � ا ا ��ل��ن �ا ء � � ��تّب��ع� ا ا ��ل�� �ه� ا ء � ��ا �ع� ا ا ��ل��د � ن ا ا � ح�� �ل او ا � � � �و ���س��
ل�ك�� ب� � �و و بر و و ر و ي و ب و و َ و وب و ي � � � � �� ل ا � � � � � � � ل ا ل
� �
ك
ف َ �ة �ز � �ظ � فخ � �أ ���ا ن� ا �ل ا � ن ا ٱ ست خ فّ
���ع���ف�ا � او �ل��ل��� �� ار � او �ل� �م ار ء ج��ر �و �و � ار ��ؤ ���هم� حل��� ض�� � �� او �ب�ا ��ل��د ��م�ا ء� .وك� �ب� �ل��د����ي� � �و ����� �
ُ � م م َ
ّ ُ ف
�ك��ثرا ��ل���ط�ل�ا �ق� �و�م�و ت� ا �ل� �هر ا �جل أ ن ا �ؤ � خَ�َ �ة �ق ّ �ؤ � ��ف َ � �ة � ظ ��
ح��لي� ت� �ج�ا ء �ة �و� �� �ور �و���
ي � � � � �ق� � .وي� � �و��ن� �و ار � �ه ��س� � �و �م�� � �ه �
�ن ق ت � � ّ� ت � م
�ز خ ��ف ت � م
ق خّت � ا ا ف �
� � ا ل�ع�ه�ود� �
�ج�د �و�ط�و�ل� �لم�� بر �و�رب��� ا � �ل��ل�و ب� � �و ����ض � ن ا � �
ح� �و �ر � ا�لم��س� � � ا �لم�ص�ا �
�ّ ن� ا ��ل��أ ��م�� ن خُ ٱُ �س��ع�م��ل ت� ا �ل�َم��ع�ا �ف� � ش��� �� ت� ا ��خل ٱ� ت
�
�
ي� �و���ش �ا رك� ت� ��ا ئ� ن� �و�و� ��م�ور �و��ف���ش �ا ا ��ل�ز �ن�ا � �و ت�ِ�م ن ا � خل � �و
� �زِ و رب أ
� ت �
� �
�� ب� � او ت� ا � ف�ل�ر�و�� ا �ل��سر�و�� � .او �ل��س�ل�ا �
�ذ د����ي�ا �ورك� �
ح �ص�ا �ع�� ا �ل�� ن
ل
� ر ��ا ر�ة � ا �ل��م � �ة �ز �و�ج� �ه�ا ��� ا �لج�
�ف
م ج أج أ ى ي ر
ئ ذ � ق ن � � َ ت ن � �ة �
�ض�� � �ع��ل�ى ���ل�و ب� ا �ل��� ��ا ب�. �ل��م�عر��ف� � او �ل�� �ا �ه�د �م ن� ���غ�ي�ر � � ي���س������ه�د �و�لب����س� او �ج���ل�ود ا �ل��
ش �ش
� َّ � �ة ف ا ��لن� ا َ ا ��لن� ا � ا � أنت ن ن � ئ �ذ أ َ ّ ن �
���د ح�ا � او ل � ل
� � ا ��
ح ل
� � ا
و � ء ��ج � � ء �� ج �� . �
�ف � �
� ي ل �ج ا م � � �� �
و � ر ��ص �� � ل �ق��ل�و���ه� �ي ��و�م�� � �مر �م� ا �
جِ و و � � بِ ب
ق �ن ئ �ذ ت � � �ّ م ن �
م��س��� �ي ��و�م�� ب��ي��� ا �لم���د ��س. ��د���� .ع� ا �ل ك � ا جل
م
ف� ق ا � ه � �أ �غ ن �نُ ا ت �ة ف� ا � ا أ � � �ؤ ن ا � � ّ �
د��ا �ل؟ �ق� �ل� :ي� � ��م�ي را�لم� �م��ن��ي� �و�م� ا �ل� �ج �ص�� ب�� � ب�� �� ��� ���� �م �إ �ل��ي� ا �ل� � ب
� �ف ّ ن ا �ذ � �ش �ق ّ ن ّ ف� ا � � ه ا أ �غ أ � ا نّ � � ّ �
�ص�د ��ق�ه � او �ل��س�عي��د �ص�� ب�� �ع� ���ئ� .ا �ل�� ��� �م� � �ج�ا �ل � ي �� ��ص�� � �ل� �إ � ا �ل�د � �ق� �ل �ل� � :ي� � � ب ���
� ي ي َ َ َ ُ ن ّذ
� � � �ف
عق����ة ��ا �ل ����ش�ا � � ��ق��ا �ل �له�ا �ع�ق����ة ��فِ�ق �� ا �ل��س�ا �ع�ة ا �لث��ا �لث���ة� 1م ن ا �لن�ه�ا� � �
��
ل��
ع ر � � � � � ي ب � ي ب ب ��� ���ب�ه� .ي��ق�ت���ل �ع��ل� � � �م� ك��
ٱ آ ُٱ ْ ُ ى ي أ م ٱى
َ
� ّ � ّ �ة ��ْ ٰ َ َ �ذ � �ا � �
��عي�����سى �ب� ن� �م �ر���ي� �ع��ل�ي�ه�م�ا ا �ل��س�ل�ا � � � .ل� �و�م ن� ب����ع�د �ل��ك { � �ل��ط�� ��م� � �ل��كب��ر�ى} ���ي�د �ي� ا �ل ي
م���س�
آ ُ َ
�ذ � ا َ ُ َ ً ُ َ � ْ ْ َ َ م َ م ح
�نْ َ �نَ تْ ن �ف�و�م��ئ� {�ل�ي��ن �ف�� � ��ن ��ف ��س�ا �إِ ي��م�ا ��ن �ه�ا �ل� �تَ ك
� غ �ت � ُ� ّ �ة
��ط��ل�و ا �ل �����ش�م��س�م ن� ا �لم��رب� � ��ط��ل� �م��ك�ور � .ي �
� �
���� �م � �ِم� َ م ع �قَ ُْ أَعَ�َ َ ْ ۤ َ ًْ ع
ق �ا � �ذ � ا ت �ة �تُق َ � ا ��� � �ْ ك�� �� ت � � ا � ا �َ
ع�م�ل �ي��ص��ع�د �و �ل� ر��ز �� �ف�و�مئ�� �ل� � �� �و��ب� � ��ب���ل �و �ل� �� �خ�ي�را} .ي � ب �ل و ��سب � �فِ�ي� �إِ ي�م� �نِ �ه� �
َ �
�ي��ن�ز �ل.
�� ا ّٰ ه ّ ا ّٰ ه � ه � � �آ �� ه ��سل��ّ �أ �ّ ا �� ث��ّ ا �� �ع��ل ه ا ��ل �ا � � ه�د ��ل ّ
ى ل� �و � �ل� ح�يب����ي� ر��س�ول لل �ص��ل�ى لل �ع�ل��ي� �و ع�ل ب أُ م ��ق� ل ي�� ��س�ل م :ع� �إ �ي
م
�ذ � �ن
�خب��ر ب��م�ا �ي��ك�و� ب���ع�د �ل��ك. � ��
122 122
ʿAlī’s Questions with Answers, and ʿAlī’s Answers to Questions
Yes, that is what I was asking about, commander of the faithful, replied
Ṣaʿṣaʿah.
ʿAlī then expounded: Keep count of the following on your fingers,
Ṣaʿṣaʿah: When people stop praying, when they squander trust, when they
consider falsehood lawful, practice usury, and take bribes. When they build
fortified structures, follow their whims, sell their faith for worldly things,
and regard killing as unobjectionable. When they consider restraint weak-
ness, and oppression a source of pride. When rulers become immoral, their
viziers and counselors fraudulent, their Qurʾan readers debauched. When
injustice becomes manifest, and divorce and sudden death common. When
copies of the Qurʾan are decorated, mosques ornamented, and pulpits raised
high, but hearts are in ruin, promises broken, lutes played, wine consumed,
and adultery widespread. When the fraudster is trusted and the honest man
is viewed with suspicion. When women participate in trade with their hus-
bands, greedy for more, and females sit astride their saddles. When greet-
ings of peace are reserved for associates. When witnesses offer testimony
without having been summoned. When people wear hides of sheep to con-
ceal hearts of wolves. On that day, hearts will be more bitter than myrrh,
more putrid than a carcass. So run and make haste! Run and make haste!
Struggle, struggle! What a good place to reside Jerusalem will be when that
day comes!
Then Aṣbagh ibn Nubātah rose, saying: commander of the faithful, what
is the nature of the antichrist?
Aṣbagh, ʿAlī replied, the antichrist is Ṣayfī ibn ʿĀʾidh. Whoever trusts
him will know misfortune. Whoever refuses him will know bliss. He will
be killed at a plateau in the Levant known as the Plateau of Fīq at three in
the afternoon at the hands of the Messiah, Jesus, son of Mary. After that the
«great devastation»43 will come! The sun will rise darkly from the west. On
that day, «no soul will be helped by believing, if it has not previously at-
tained belief and has not earned a reward in its belief by performing good
deeds.»44 On that day, no repentance shall be accepted, no deed shall rise up
to the gates of heaven, and no sustenance shall be sent down.
Then ʿAlī said: My beloved, the messenger of God, made me swear that I
would not recount what is to happen after that.
123 123
� � � �� � � ���� ��� �
���������������� �� �������� ���
��� ��� ������������������� �������������� �� ��������������� �������� � ��
124 124
ʿAlī’s Questions with Answers, and ʿAlī’s Answers to Questions
A man came to ʿAlī and said: Commander of the faithful, tell me about destiny. 5.7
I do indeed.
From what do you ask his protection? A trial he has tested you with, or
a trial that someone else has tested you with?
Teach me from the knowledge that God gave you, commander of the faithful.
It means that no person has the power to obey God or to disobey him
except through power that God grants him.
O prober, do you have any purpose that you can enact alongside God’s
purpose, or over and above God’s purpose? Or any purpose that you
can enact apart from God? If you believe that you have a purpose that
you can enact apart from God, then you have sufficed yourself with
125 125
� � � �� � � ���� ��� �
���������������� �� �������� ���
��� ��� ������������������� �������������� �� ��������������� �������� � ��
� ا �ة � ا ف ق � أ أ
ا ا �ا� �ج�ا ء ج��� �م ن ا ��ل�ه� د ��ل� �ع��ل ّ ن
٥.٨ ��ط� �ل ب� �ع��ل��ي�ه ا �ل�ص�ل� � او �ل��س�ل� �م ����� �ل� :ي� � ��م�ي�ر � ب�� �ب ��ي� � ر ل � ي� و �إ ى �
ي
�
ن ّ ّ ّ ا �ل�م��ؤ �م ن��� ن
ي� ��م��تى ك�ا � رب����ن�ا �ع�ز �و ج���ل؟
ا ن نّ ا ق ا � ّ � � ّ ا �زّ ّ فَ
ت �ق�ا ��ل ��ل�ه �ع��ل��ه ا ��ل��س�ل�ا � �� :ا ���ه� د �� �ل� � ك ن����
ف
��� رب����ن� �ع �و ج���ل ��ك� � � �إو ��م� �ي���� ل ��م��ى ي َ م يي و ي مي
��ا ئ ن � �ز � � � ه ��قَ ْ �ف �ق � ق �ق �ا ن ��ا ئ ن ا َ�� ن �ة �ن �ف ك�
��ا ن ��ل��� �
�ه�و �ب���لا � �ل�ب���ل �و�ب��ل�
�� �� .ه�وك�� �� �ب�ل� كي�� �� �و��ن� ك�� �� �ل�م ي� �ل �لي����س �ل� ب���ل � �� �
ك� � يٱش� ء �لم �
ك �
ي � �
ّ
�ف �غ ا ة � �غ �ة � غ ا �ة �ن ق � ت � غ ا ا ت
���ل ��ا ���ي� .�ه�و ��ي�� �ك ا �ل��� ���ي� ��� �� � � .ط�ع� ا �ل��� �ي� � �ع��ن�ده �
126 126
ʿAlī’s Questions with Answers, and ʿAlī’s Answers to Questions
that and dispensed with God’s purpose. If you believe that you have a
purpose that is over and above God’s purpose, then you have believed
that your strength and your purpose can overpower God’s strength
and God’s purpose. If you believe that you have a purpose that you
enact alongside God’s purpose, then you have believed that you have
partnership with God in the enactment of his purpose. O prober, truly,
God makes you ill and cures you; the illness is from him, so too the
cure. Do you understand?
A Jew came to ʿAlī ibn Abī Ṭālib and asked: commander of the faithful, when 5.8
did our lord come into existence?
‘Alī said to him: God was never brought into existence such that he should
become existent. “When did he come into existence?” is said of a thing that
was not in existence then afterward came into existence. He is existent with-
out coming into existence, existent unceasingly. He has no before, for he is
before the before, before the first limit. All limits end with him, for he is the
limit of every limit.
A man asked ʿAlī to explain the dictum “There is no power or strength save 5.9
from God.”
ʿAlī replied: It means that we are not masters of anything in partnership
with God; that we are not masters of anything against his will; and that we
are not masters of anything without him being its real master—when we are,
we are given it as a burden to carry, and when it is taken from us, the burden
is lifted. Truly, God has commanded us to do things while giving us a choice,
and prohibited us from doing things while giving us a warning. He has given
us much in return for little. Our obedience does not burden him, and our
disobedience does not threaten him.
127 127
� � � �� � � ���� ��� �
���������������� �� �������� ���
��� ��� ������������������� �������������� �� ��������������� �������� � ��
ن �نّ � � ا �ة � ا ف ق � أ ن � � أ
٥.١٠ �ج��ا ء ر ج���ل �إ �ل�ى � ��م�ي�را�لم��ؤ �م��ن��ي� �ع��لي��ه ا �ل�ص�ل� � او �ل��س�ل� �م �����ا �ل� :ي�ا � ��م�ي�را�لم��ؤ �م��ن��ي� �إ ��ي� ر ج��ل�
��ل � ا � ف� � ا ا �
� �و �ل� �و�ل��د. �ق�ي�ر �ل� �م� �ل ي ���
ت � فَ قُ ْ تُ ٱ ْ تَ �غْ ُ ْ �ف ّ ٰ أ أ �
ا ق� ت ا �� ا ّ �زّ ف���� ا � ن ن ت ن
� ا لله �ع �و ج���ل ��ي� ���و�ل�ه ����ب� رك �و���ع� �ل�ى َ{ ������ل� � ��س�� �فِ� ر � او ٱ �ق� �ل �ل�ه� :ي�� � ��� �ع� ك���ت� ب
� ْ ّ ْ َ ً َُ� ْ ُْ��ْ �أ ْ َ � َ َ نَ َ َ ْ َ ْ � نَ �غَ ّ َ ً ُ ْ � َّ َ َ َ َ ْ ُ
� ْ ��َّ�ن�هُ َك���ا � � ���ف�ا � ا ✧ي�ر� �سِ� � � �ل��س��م�آ ء �ع��
َ َُ
ّ
���عل� �م �ِ�م�د را � ار ✧ �و�م ِ�د د ك��م �ب� � �م او �ل �و����نِ ��ي� �و ج� � �ك � ل
ي َ ر َ ِل م �
َّر�ب ك �إِ
� �
ِ ٍ ب ي ي �ُ
� ْ َ َّ ا َ َ ْ َ ْ �ّ ُ أْ َ ً
���ع�ل �لك�ْم� ن���ه�ا � ار } � �و ج� �
��ن � ج �ل ك
�
�
�
أ م � تٍ � ي َ ّ
ت ف �ف
�ق�ا �ل �ل�هِ� :عل���م ن��� ك��ي ��� � ��س��غ� ��ر. � ف���
ي
أ �ن ف� ا � �ت ق � �� �ّٰ ّ ��نّ أ � ت �غ ف� � ن �ّ �ذ
���ل ن�� ب� �ق��و�ي� �ع��ل��ي�ه �ب��د ��� ب���ع�ا �ي�ف��ت��ك � �و�ن�ا ��ل��ت�ه �ك ر ِ� م ك � ��س� � �ق� �ل�� � � :و�ل :ا � م �إ ي�
� �ه
� �ل �
ل ���
أٱ ي أ
ن خ� �ف � �ف � � ن ق �ت ف
�و��ي� ���ل ت� ���ي�ه �ع��د � �غ� ر��ز �ق��ك � �و� �تّ ك� ��د ر ��ي� �ب ��� ض����ل���ع�مت���ك � �و ب���س ��ط ت� �إ �ل��ي�ه �ي��د �ي� ب���س�ا ب��
� ف أ َ
ع� �� ك � � � ��ث��ق ت� �م ن��ه 1ب� � � ه �أ �ن ا ت � �أ َ� ّ � ت �ف
حل��م��ك. عو�ل� ���ي�ه �ع��ل�ى ك�ري��م � و و و م��ن� �ع��ل�ى � ��ك �و �
� �خ أ �ف �ن �ف أ أ
�� ن�� خ��ن ت � ه � � ا ن��ت � � �خ �ف ُ �ذ ّ ا ����ّٰ ّ أ ت �غ ف
س� �ب �� �ع��ل�ه � � ��س�ي� � �و� ��ط�ئ ت� ��� ت له� � �و ��س�� ��رك �م ن� �ك��ل ب� � ي�� م� �ي� وب ل
أ آ أ ّ ّ أ �م
�ف ق �ت ث ت �ف ش �ت ذ � ق ت �ف �ن
�هر ت� �ي��ه �م ن� �من��عن���. ى �ب��د ��ي� � �و��د �م� �ي��ه �ل��� ��ي� � �و� �ر� �ي��ه ����ه�و��ي� � �و � � �ب�ه �ع��ل�
ي ّ أ ّ أ ٰ
ّ
�ت ق ّ �ف � �ن ا ف �خ ت �ف �� �ذ ن ا ��ل�� ّ ت �غ ف
� ��ي� �عل�م��ك � ��ي� ��ف� �ع��ل�ه ��د ���ل� ���ي�ه �ب��إ را د ��ي� �س���ع��لي� ل��ه�م � �و ��س�� ��رك �م ن� �ك��ل �� ب� � ب � �
�ن �إ�ذ � أ ف ّ َ أ �ت أ أ � ٱ
�
� �ف �غ
ح��ل ت� �ع��لي���ك رب ��ي�� 3ل��� � ��ا �لب���ك �ب �� �ع��ل�� ك� ت�
ّ �
ح��ب��� � �و� ��ي����ت�ه ب� ش����ه�و������ 2ث� � � ت ت ّ �
ح��ت�ه بم
� � �و �ج���تر�
� تي م ي فم ي �ٰ
ن �ف ن �خ ُ ح��ُ ت نّ �ف � ّ �ف � �
� � �
�جب��را �و�ل� �حم�ل��� �ع�ل��ي�ه � � � ت �
�س��عل�م�ك �� لم� ��ع��� ل�� ���د ��ل��� ي��ه � � �
ي
� � � ق
� ب
ن
��� ����ا ر��ه�ا �لم�ع�صي����ت�� .ل ك ك�
ّ أ م ي ي ٰ ي م ٱ ي � َ
ا �ن ت 4
� ذ �
ّ ا ف ن � � ف ف � �غ �ف �ظ �ت � َ�ق
���س ار �و�ل� � ��ل���من��� ���ي�ه ���ش ي����ئ�ا�� � ��� .ر �ل�ي� �ي�ا �إ �ل�ه�� �إ ���ن�ه �ل� ي���غ� �� ار �ل��� � ��و ب� �إ �ل� ���.
ي ي م
�ة � �
�و��سئ���ل �ع��لي��ه ا �ل�ص�ل�ا � او �ل��س�ل�ا � :
م
٥.١١
� �أ ض � � �
ك�� �ب�ي� ن�ا �ل��س�م�ا ء � او �ل� ر���؟
م
�ة �م���ست� �ة ف� ا �
��ا ���ب� . ج ع
�
ل و� د : � ��ق��
�
غ ��ق ف� ن � ش ق �
� �ب�ي�� ا�لم���ر�� � او �لم��رب�؟ ي���ل � :ك��
�ش � �ة م�
. م�� �ق�ا �لَ� :م���س�ي�ر �ي ��و� �ل��ل���
س م
ت ت ف
�� �ي���ه). �ي�( :ر��ع 1
خ ف ق
�ف
��ا �ل�� ت���ك).�� ي�� ف� (و��د ���هي��� ن� �ع ن���ه �
�ت ن ت
�ه���� :ض 2
ي�
ت ف ف
�� ي��� ( �ي� ا � ت�ل���ق�د�ير).�ه���� :ض 3
ح� ا �ل ا ح�م�� ن �أ ت ف
ي�). �
�ه���� :ض ي ي ر م ر ا
�(� � �� �
� 4
128 128
ʿAlī’s Questions with Answers, and ʿAlī’s Answers to Questions
A man came to the commander of the faithful and said: commander of the 5.10
faithful, I am a poor man, with no money and no children.
ʿAlī replied: Have you not heard God’s words in his book, «Ask your lord
for forgiveness, for he is the most forgiving. He will send down the sky in
torrents and provide you with wealth and progeny. He will give you gardens.
He will give you rivers.»45
Teach me how to ask God for forgiveness, said the man.
ʿAlī answered: Say this:
I seek your forgiveness, God, for every sin that my body committed using
the fortitude you gave it; for every sinful act my strength acquired using the
favors you bestowed upon it; for every sinful thing my hand stretched out to
grasp, fortified by your sustenance; for every sin I hesitated at but commit-
ted anyway, relying upon your patience, believing in your forgiveness, and
trusting that you would not strike me in your wrath.
I seek your forgiveness, God, for every sin by which I betrayed my trust,
or short-changed my soul, or transgressed upon my body, or gave prece-
dence to my pleasures, or preference to my desires, and for the times when I
answered roughly any who would try to stop me.
I seek your forgiveness, God, for every sin that you knew I would commit,
but that I entered into of my own will, perpetrating it blithely, and coming
to it through my own desires. I tried to deceive you, lord, but could not van-
quish you. You disliked my disobedience, but had prior knowledge about
me, and so were patient. You did not force me to sin, nor push me into it.
No, you did me no injustice there. Forgive me, God. None can forgive sins
but you.
129 129
� � � �� � � ���� ��� �
���������������� �� �������� ���
��� ��� ������������������� �������������� �� ��������������� �������� � ��
ف �
� �ع��ل��ي�ه ا �ل��س�ل�ا � ���ق���ل ت�: ا ��ل�َ�را ء ب� ن �ع�ا�ز � ��ق�ا ��ل :د �خ���ل ت� �ع��ل �ع��ل ّ
� � ب � ب
م ى يأ �ّ
٥.١٢
� ّٰ ّ �خ ا ت ن �أ � ظ �� �خ ا ا ّٰ � أ
ن � أ
�ص�ك ���ب�ه ر��س�و�ل ا لله � � �م� � � �ص�ص����ي� �ب� ع�� �ي�ا � ��م�ي�ر ا�لم� �م��ن��ي� ��س� �ل��ك �ب� لله � �ل� �
� � ت � �ؤ
ح ٰ ن ��زّ � � م ّأ ّ ّٰ � ه آ � ه ��س��ّ �م ّ ا �خ� ّ
�ص�ه �ب�ه �ج�ب��ر�ي��ل �ع��ل��ي�ه ا �ل��س�ل�ا � ��مم�ا � ر��س��ل�ه ���ب�ه ا �لر��م� ع �ص��ل�ى ا لله �ع�ل��ي� � �و �ل� �و ل� ��م� �
م م ّ
�و ج���ل.
أ َ َ ُ
ح�تّ � ��ض� ّ�م ن �ل
�
ن ُت �ذ � أ أ أ
� �م�ا � ر���د � ن� � ���س��تره � � � ��م�ا � ش ف� � ا �� �� � ا ا �أ � تَ
�ح�د �ي�. ى � ر أر ي ك � ��� �ق� ل :ل�و �ل� �م� ��س� �ل ��
آ
ت ات خ آ ّ � � أ أ ق ف � � � ٰ
ّ ٱ ن أ أ
ح�د�ي��د �� َّس� � �ي� � � �و �ر �إ د ا � رد ت� � � �ت��د �ع�و ��� ����س� ا لله ا �ل� �ع�����ظ� ��ا � � �م ن � �ّو�ل ا ل
��
�ف
م ر �
آ ب ٰ مَ ٱ َ
�ل��م ت� ف���ق��� �� :ا �م نح ش��� {�ُه�َ � َّللهُ �ٱ ��لّ��� �� ��ل�اَ ��لَ�هَ ��ل�اّ �ُه�َ } ��ل� � خ� ��ه�ا .ف���إ�ذ ا �ف �غ� ت� ��ت ك�
� �ل
�
ل ي � ر ذِ ي �إِ �إِ و �إ ى ر و ا ر
�ش �ق ّ � �ذ �ذ ف ّٰ � �ذ � ٱ ف
� �ل��س�ع�د. �ه�وك���� �ل��ك � ����ع�ل ب �ي� ك� ا �وك���� ا ��� او لله �ل�ود �ع�و ت� ���ب�ه �ع��ل�ى�� ��
ي � أ ف ّٰ � ا أ � �
��ق�ا �ل ا �لب��را ء ��� :او لله �ل� � د �ع�و �ب��ه�ا �ل��د ��ني��ا � �ب��د ا.
آ ّ ٰ ٰ �ن �ذ أ أ
�� ا � �و�ص�ا ��� ر��س�و��ل ا ّلله �ص��ل� ا ّلله �ع��ل��ي�ه �و�ع��ل� � ��ل�ه ق��ا ��ل �ع��ل� ّ �ع��ل��ي�ه ا ��ل��س�ل�ا � � � :صب�� ت� .ك��
ى ى ي ا �ف � �أ أ أم ّ يأ�ّ أ
� ف ا � �ة ن �ن
�و��سل��� ���غ�ي�ر� ن�ه � �مر��ي� � � � د �ع�و �ب��ه� ��ي� ا �ل� �م�ورا � �ل�� د �ح� .
م
آ
:ف�� ا �ل
ح�ا ش�����ي����ة ب(��ا �ل���م� � �ش� ��ير).
� 1
ي م
130 130
ʿAlī’s Questions with Answers, and ʿAlī’s Answers to Questions
This report goes back to al-Barāʾ ibn ʿĀzib. He said: I went to ʿAlī ibn Abī 5.12
Ṭālib and said to him:
Commander of the faithful, I ask you in the name of God. Bestow upon
me the loftiest part of the special knowledge that God’s messenger bestowed
upon you, from that knowledge which Gabriel bestowed upon him, from
that knowledge with which the Merciful sent him.
ʿAlī replied: If you had not asked in God’s name, I would not have re-
vealed to you what I had intended to conceal until I am laid in my grave.
If you wish to call upon God by his greatest name, then recite the first six
verses from “Iron.”46 Then recite the last verse of “Resurrection,” from «He
is God, there is no god but him» till the end of the surah.47 When you are
done reciting and are beginning your supplication, say: “O God, you who are
such and such, do with me such and such.” By God, even were you to pray in
this way for a wretch, he would be saved.
Al-Barāʾ said: By God, I will never use this prayer to pray for worldly
things.
Good, ʿAlī replied. This is the special knowledge God’s messenger be-
stowed upon me, and he instructed me to save this prayer for momentous
affairs.
Abū ʿAṭāʾ said: The commander of the faithful, ʿAlī ibn Abī Ṭālib, came to us 5.13
one day, troubled and sighing deeply, and said: How will you cope with a
time that has almost come upon you, in which punishments for major crimes
will be disregarded, and wealth will be the only thing for which people com-
pete? A time in which God’s elite will be hunted down, and God’s enemies
pledged allegiance to?
If that time comes upon us, we asked him, what should we do?
Be like the followers of Jesus, ʿAlī replied, who were hacked to pieces with
saws and crucified on planks of wood for believing. Being killed for refusing
to renounce God is better than being spared for capitulating.
131 131
� � � �� � � ���� ��� �
���������������� �� �������� ���
��� ��� ������������������� �������������� �� ��������������� �������� � ��
أ أ
�ق�ا ��ل�� :ا � ��م�� ا �ل�م��ؤ �م��ن�� ن � �خ��� �ن�ا �م�ا ا ��ل� ��م�ا ن� � ��م�ا ق ف �
��ا �م �إ �لي��ه �ع��ل��ي�ه ا �ل��س�ل�ا �م �عبّ��ا د ب� ن� �ي����س ����
ق �
٥.١٤ �إ ي و ي� ب ر ي ير
�
ا �ل�إ� ��س�ل�ا � .
م
ط��ف �لن ���ف ���س�ه
نّ ّٰ ّ ث ا �ؤ ٱ ت أ � �أ ���ع�� �ف� ا ٱ �� �
��ص � � � ه ل � ا � �د �� � ه � �� ه ا ف���ق ا �� �ن����ع ��ٱ � ن ق
ي� و �ى �
ه � �م � ور ب م
� � �
ل � ب ��ن � ج �ل�� لل .
م ي ب � ي س �إ ��� ��
� � � : �� ل
� ف ٱ أ أ أ ٱ
��ع��ل�ه د��ي��ن�ا �ل�عب��ا ده. � ت��ا را ��ل� ��س�ل�ا � ج�� �ا ن � ا � � ّ � � ّ ه � �خ
�� � م� ح ب� ��ن� �� .ف ك� ا �� ّ ا �ش ا ���ست خ� �
م �إ �م� �� � ء � �و ��ل��ص��م� ح ب
�ا � �� � ذ � �ٱ ��ت ض ا ��لن ��ف ه �ف�نَ��َ�� ه �م ن �أ� ّ �
ا ه � �ٱ �ش�� ت ��قّ��ه �م ن �ٱ ��س��م�ه ��ل�ا نّ�ه ا ��ل��س�ل�ا
ح ب� � �ل ح �
س ��� � ه �
�� � ر � م ي� � ل ا ل �س�� �
�إ �
ل ��ن � د��
م ي و � �
ّ أ ن �خ � ث ّ ش ّ ف ��ف ّ ش ئ �
ح�ا َ �ه� .ه�ه�ا ت� �م ن ن �
ا� �ز �ز ن
� �ق�ه ��م ���ر��ه ��س��ه�ل ��� ار ����ع�ه �لم� �ورده �و�ع � � رك�� ���ن�ه �ع��ل�ى�م� � بر ي� �م� ��ل��
ٱ � � � � ّ � ُ � أ َ
��ع��ل�ه �ع�ز ا �لم ن� � او �ل�ا ه �و��سل���م�ا �لم ن� د �خ���ل�ه �و��ه�د �ى �لم ن� � ئ� ت��ّ ���ب�ه �و�ن��ورا �ص��طل��� .ج� طل���م�ه �م� ِ�ص�� � ن� �ي��
م � ٱ �ز �ة � ت ّ م
ح��ل�ه �و ش���ر�ف�ا �لم ن �عر��ف�ه ���ل�ل�ه �و�ع� �ن�ا �ل�م ن � ن�ت�� م��س��ك �ه � ����ن� �لم ن ج� �ل� ن �ٱ � �ت ا ء � ه � ا �ن ا �ل� ن ت� ّ
� و � ب و ي َْ � �ض� ب� � بو ر�ه� � م� � م� �س ��
� ف � ّ � ف �خ � حّ �ة � ن ��ن � ق ه �ش ا �
�ج�ا �لم ن � ا � ه �ع�� ا ن ا � ا ن ن ا � ه ����ل ��
ح� �ج �ب� �و ل�م� �لم� �و�ع� ه �و �ه�م� �لم� �و ج � �لم� �ط�� ���ب� �و�� � �ه�د ا �لم� ��َ ص�م �ب� �و� �
ُ ا ه ��ا � ن �ق ض
حَ ن ��ه �و��ل�ّ�ب�ا �ل�م ن �ت��دبّ�ره � �و ���ق��ن �ا �ل�م ن �ع�ق���ل�ه �و�ف ه�م�ا �ل�م ن ��ت ف��ّ ���ط ن ��� ا � ن �ل
� �أ � يي � � ح�ك� �لم� ����ى ���ب�ه �وحلم� �لم� �� ب ر �و �و �م
� ّ �ة ق ّ � ن ّ �
� ه � �ة �ل ن � �ت�� ظ �� � ه � �ا ��ث � ا �ل ن �ت�� �لق � ه � �ة ّ ٱ �
�ص�د �� �ب�ه �و�م�ود �لم ن� � �ص��ل
� �ج�ا �لم ن� � �ق� م� ع� �� ب� �و� ح��ل �و ي�� ��ب� �و�عِ� ب� ر م� ع�� ب� �و ب
� أح أ � ٱ�تّ�ق ��ف �ة � آ �ة � ف ض � �زُ � � ٱ ت
ح� �لم ن� ���ّو��� �و�لب��ا ���س�ا �لم ن� � � ��ى �و��ك��ا ���ي� �لم ن� � �م ن� � �و �م��ن�ا �لم ن� � ��سل��� �و � �ف�ل�ى �لم ن� � ��ق��ر ب� �ورا �
م
ي�. ح�ا ��ل��ل�ص�ا د ��ق�� ن �ور �و�
َ
�ف َ �فْ ق �ل ن �أثُ ت ل� � �قّ �لقّ � ا أ فا �
م
� ح���س�� � �م� � �ر�ه ا �ص ��ت��ه ا � � � � ا ل �
�هو� � �ج�د. � ىو � . ى �د ه � �� �ل�إ� ��س�ل� �م � ل �� و �� ب ي ل �
ل �
�� �� س �� ح ا � ح ا ص
�� �
� �ف � �ة � ق � �ذ أ ��� � ن َ ّ �
�ص��ا � ر�ي�� ا �لغ���ا �ي� ي����س�ي�را�لم��س��ل�ك �ج��ا �م� �ه�ا �� �نِ�ي�را �ل��س ار �� �ُم ش���ر�� ا�لم��ن�ا ر ا ك�� ا �لم � ب ل ا�لم
ض � ن �ع ح ع ب �
ي أ ج � �ج �
ظ ا � �
� �
� ن � ا � �
�ة � ا �لن ���ق �ة �ق ْ ُج � �ة �ق �� �ة �ت�ن ا ��ف �� ّ
َ ّ ل
�
�
�
�
لب� ر�ه� � ع�ي��� � ا ا
و � ي� ��ص�د ل�ص� د �ق� � ا �
�ق� لي�� �م� � � � � ل ا
ا حِ ي�� �دي � عِ� �د م � ��س ب �
� ��س � �ل ا � ل �
م ح م م
� أ ن � �فُ ن
ا �ل���ش �� � ك�� �ر���ي� ا � �ل�ر��س�ا �.
م
� ا �ة � فّ ا ت ا � ا � �تق � ُ ّ ا ن ن فا � ا
�ح�ه �
ح� � �م��ن� ره � او �ل�ع��� �م�ص� بي� �ج�ه � او �ل �� ��وى �ع�د ���ت�ه � او �ل�ص� ل
� � �ه� � �� �ل�إ� ي���م� � �م �
� ق ا �ة َ ََ �
� نّ���ة �ُ�سب ���ق ��ت�ه ح��ل��بت��ه � او ��جل د����ي�ا �ِم���م�ا ره � او � �ل�ي�� �م� �
� � ن ��ض � �غ
��س�و� �ر��سا ���ن�ه � او�لم�و ت� ��ا��ي��ت�ه � او �ل�
� ن ن ف
ح � � اولم
� �ن �ق
� او �ل ن��ا ر� � �م��ت�ه.
132 132
ʿAlī’s Questions with Answers, and ʿAlī’s Answers to Questions
ʿAbbād ibn Qays rose and asked ʿAlī: Commander of the faithful, tell us: 5.14
What is faith? And what is Islam?
I shall tell you, Ibn Qays, ʿAlī replied. God created all things knowing
about them. He then selected what he wanted, picking out what he loved;
what he loved was Islam, which he favored and made into a path for his ser-
vants. He derived its name from his name, for he is al-Salām, Peace, and his
religion is Islam. He was pleased with this religion, and gifted it to the crea-
tures he loved. He exalted it, made the paths to its watering holes smooth,
and protected its ramparts from those who would attack it. No saboteur can
ever sabotage it. He made it a source of might for whomsoever pledges al-
legiance to it, a place of safety for whomsoever enters into it, right guidance
for whomsoever takes it as his leader, light for whomsoever seeks illumina-
tion by it, proof for whomsoever holds fast to it, an ornament for whomso-
ever exalts it, an aid for whomsoever treads its path, an honor for whomso-
ever recognizes it, an attestation for whomsoever speaks by its strength, a
witness for whomsoever litigates with it, victory for whomsoever debates
with it, knowledge for whomsoever retains it, comprehension for whom-
soever relates its merits, wisdom for whomsoever judges by it, maturity for
whomsoever gains intelligence from it, rationality for whomsoever ponders
it, conviction for whomsoever understands it, comprehension for whomso-
ever reflects upon it, a lesson for whomsoever takes heed from it, a stout
rope for whomsoever links himself to it, salvation for whomsoever is true
to it, an affectionate bond for whomsoever does good deeds, closeness to
God for whomsoever comes nigh unto him, comfort for whomsoever gives
himself to him, clothing for the pious, sustenance for the believer, security
for the devoted, and well-being for the truthful.
Islam is the foundation of truth, and truth is the road of right guidance.
Clasping its hand results in a beautiful reward, and its brilliance bestows
nobility. Is path is lit, its sun bright, its road illuminated, its lamp burning,
its goal high, its course true, its jewels countless. It is ancient in the counting
of years, an arena where the prize can be won, or a painful chastisement re-
ceived. It is the objective of the truthful. Its proof is clear, its eminence great,
and its champions noble.
Its path is faith, its provision piety, its road good deeds, its lamp chastity,
its champions the pious, its end death, its racecourse this world, its arena the
day of resurrection, its prize paradise, and its punishment hellfire.
133 133
� � � �� � � ���� ��� �
���������������� �� �������� ���
��� ��� ������������������� �������������� �� ��������������� �������� � ��
ح ّ �ة
�ج� ���فُم�عت�َ� ا ��ل��س� �د ا ء ��ا � � ا ن � �خ����ذ � ا ن ا � �أ �ش�� �ق� �ا ء ��ا ��ل� �ا ن �م ن ���ع�د ��ا ا �ل
��
� �ص� � � ب �إي ج ب� صم �ع ب �ل�إ� ي�م� � و �ل� � �ل� ي� ب ع� ي �
�ة �قّ ُ �ش َّ � � � � ض �إ�ذ
ح� �م�� �و��ه� �ي��و� �ف
حق �و��س��ي��� ا �ل��ه�د �ى � .ت��ا رك ا ل ّ � �ل�ه� �م��ن�ا ر ا ل
� �ه� ��ا ��ل���ا � ا �و���
ن �
م � ل ب � � ح م �ع�لي� م ب ب ي
ا �ل �ة ن ف �ز � حّ ح ض����ة � �ت غ ا ن �خ �ق
� نّ�� . ���ت�ه �ع��د ���و ا �ل��س��ع�د ا ء �ب� �ج ا �ل���� ب�����ل� ��ت�ه د ا � � ج
� ا ت �ُ �ت�د ��ّ � � ا ��لت��ق� �� � ق ح�ا ت� � �و�ا ��ل�ص�ا �ل
ّ ُ
��ف��با ��ل�ا ي��م�ا ن� ي���س�ت�د ��ل �ع��ل� ا ��ل�ص�ا �ل
ى � �وب�ا �ل���ت� ��و�ى �ح� � ي��س ل �ع�ل�ى �و ب
�
تُ ى
� ّ �ة � � � �ن ا ��ف � � ن ا تُ َ �ز � �آ خ �ة ��ف � ق ا �ة ُ �ز �َ ف � خ � � ُ
ي�ر�ه ب� ا�لم�و ت� � �وب�ا �لم�و ت� ���ت� ا �ل�د �ي�� �و�ي� ا �ل�د����ي� حر� ا �ل� �ر �و�ي� ل�ي�� ��م� ���ت ل� ا ج ��ن�
ل � � � � � ا �
م
أ � �ف �ذ أ أ
� �و�ا ��جل
ى. ��ر� ��ه�لا ��ل ن��ا �ر �م�و�ع�����ظ��ة � ��ه�لا �لت��ق��و �� ح��سر�ة � ��ه�ل ا ��ل��ن�ا ر �و��� ك� �ك�و ن� � � نّ���ة �ت��
ي ب
ا � �أ نّ ا ��ت�ق � ا �ز � ن ن ا ا � ن �ق � � ا �تق �غ ا �ة �
�ص�د��ه� �و �ل� ي����د � �م� �ع�م�ل �ب��ه�� .ل� � �ب� ل� ��وى ��ف�
ّّ أ م � او �ل �� ��و�ى �� ���ي� �ل� �ي��ه�لك �م� ��
�� ق � ا َ ق َ ن �خ ّ �ق � �ذ� � ف ا ئ�ز ن ا �
��ا ��سر�و�� 1.و�لي�� ك��ر � ��ه�ل ا �لت�� ��و�ى ��ف�إ� � ا ل� �ل� �ل� �م���
ن �ص���ة خ���س ا � خل ا � �ل�� � �و� � �وب� �لم�ع� ي
�صر ر
ن � َ �
ي� ��ي� �م��م�ا ر��ه�ا �و�
ح
� ا ��ل� �� �ُ ��� � ن �ف ��ض
� �ع�د ل مر ل� حَ ك���ل���ه� ���ف� ا �� �لق�ي��ا ��م��ة د �و ن� ا ��ل�و�ق��و�ف� �ب�� ن ���ي�د �ي� ا ل
�
ُ قِ � ي ي م
ُ � ن �أم ا ق ن
ح د ا �ع�ه�ا ��ق�د ��ش��� �ص� ا �م ن ن ا �� �قَ َ �ة � ا � � غ ا �ة � ق
�خِ و � �ه�م و ي� � � �صب�� ا �ل�ع��ل��ي� �إ �ل�ى ا �ل��� ���ي� ا � �ل��ص�و�ى �م�ه ���ط��ع��ي� �ب� �ع�� � � ل��
أ � � ق �ن ٱ أ ّ � أ � � ث ق ا �� ض � أ � َ
له�ا 2.ق��د � � �� ���ط�ع ت� �ب�ا �ل�� �ش�� �ق�ي��ا ء ل��ك�ل � �ه�� � �� �ور�ة ا �ل�� ���ب�د � �
� �س�ق� ّر ا �ل�� � �م� ت �
�ج�د ا � � او �لم��� �بر �إ ل�ى � ر َ
� ن ا ٱ �ف تق � � ق ا ف ا��ّ�ة � �ش � �أ ا أ �ف َ � �ذ
��ض � او �إ �ل�ى �ع� ا ب� �� �د ���ي�د ا �ل�ع��� ب� ��ل� ك�ر �ل���ه�م �إ �ل�ى د ا ر ا �ل��د����ي�� � .و � ���ر� او �س�� ب� � �و �� ا �ل� � ب
� �ة � � �ز � َُ آ
�ه� �ع��ل� ��ط�ا ��ع� ا�لمت��ع�ا �ل �و�ف�ا ا �ل��س��ع�د ا ء � � ا ت � �ل�� �ُ غ� ن �عن���ه ا �� � ذ � ن � ث� � ا �� ا �عت �م ن �ل
� ا ��خ�ي ر � و م ي���� � �م ل��ي � ر و �ط� � م ى
ن � ا �ة �
ب� ��و �ل� �ي� ا �ل�إ� ي���م�ا �.
�ق�� ن � او ��ل��ع�د ��ل � او ��جل � أ �ة أ� ن � ف� ن ٱ ق
� �ه�ا د. ��صب��ر � او �لي ��� ي� ��ا �ل�إ� ي��م�ا � �ي�ا �ب� ن� �ي����س�ع��ل�ى� بر���ع� � رك���ا � :ا �ل�
ّ
�ق��ة � او ��ل�ز �ه�د � او ��ل��تر��ق��� .ف�م ن � ��ا ن �ع�� ا ��ل �شّ��َ �ق � ا ��ل �ش�� �ف
� �
أ �ة أ �ذ
��صب��ر �م ن� ��ل��ك �ع��ل� � بر���ع� �
�
� ب � و � و � ل
ى : � �
ك ر ى � او �ل�
أ ٱ
حر�م�ا ت�. ��� �ع ن ا �ل � ج ر ر
� ّ��ن��ة ��س�ل�ا �ع ن ا ��ل ش���ه� ا ت�� � .م ن � �ش�� ف� ��ق �م ن ا ��ل��ن�ا
و � � ���ش�ت�ا �ق� �إ ��ل�ى ا �جل
ع � � � � و �
تّ �
ت
��خ�ي�را �. ��و�م ن �ز ��ه�د ���ف� ا ��ل��د ��ني��ا �ه�ا ن�� ت� �ع�لي��ه ا �لم�صي����ب� �� .و�م �ر�� ا�لم�و� ��س� ر �� ا ل
� �ف
� ا ت � �ق ن ت ا �
� ب ي �
ع ي� �ة تأ �ة � �ظ �ة � ف �ت �ة � ن � أ �ة أ � �ذ �
� ن �
ا
�ق��ي� �م� �ل��ك �ع��ل�ى � بر���ع� � رك�� �� :ع��ل�ى � ب� صِ ن ن
� ر ا � �ل� ��ط�� �و�م�و�ع ��� ا �ل��عب��ر � �و� �و�ي��ل � او �لي ���
� أ � أ أ أ
�م��ة ��ت��ب��ّ ن
� ك��
ح� ���م��ة� � .م ن �ت�� �ّ ��ل ا ل � ك�
ح� �ص ا �� ف�ل� ���ط��ن��ة �ت�� �ّ ��ل ا ل � � � � ���م��ة �و��س�نّ��ة ا ��ل�� �ّو��ل�� ن �� 3.ف�م ن � ك�
ح� ا �ل
ي� و � و و � ر ب ي�
ن
�ه( :ا �ل���م��ب��ط��لو�). 1
�أ ّ
��ل د ا ر �ه���ل�ه�ا). ���( :ل ك� 2
ي
ا �ة ث �ة ك �
ل �ة �غ ن �ة ة �ف ن ت
��ل�م�ا � �م� �ه��ذه ا �ل������قر� .ور وا ي� ���ه��ج ا � ب�ل��لا � ،ا �
� ل
�� ض ت ق
�م� � ،٣٠#ص� ٦٣٢ .م���ل ر و ي�ح� � ك �
ل او ل�
م � ج ا ��ع�� � �
ب �� ط
�� ��س�� : � � ، 3
� م ي �أ ُّ
�ه ا �ت�ل�� ث��ب� ت���ه�ا.
ي
134 134
ʿAlī’s Questions with Answers, and ʿAlī’s Answers to Questions
The blissful take refuge in faith. The wretched are debased by their con-
tinued disobedience to God even after Islam’s proofs have been eloquently
presented to them and the path of truth and the road of right guidance have
become clearly visible. Whosoever rejects truth after all this—his shape will
be made hideous on the day of loss and gain,48 his arguments voided, that
day when the blissful attain the garden.
Faith guides you to deeds, deeds guide you to piety, piety makes you heed
death, and death will end this world. It is in this world that the hereafter can
be attained, and it is on the day of resurrection that paradise will be brought
close. People who are thrown into the fire will be in agony because they are
barred from the garden. This reminder about people who are thrown into
the fire is a warning that the pious will heed.
None who strive for piety perish, and none who live by it regret. It is by
piety that victors are victorious, and by disobedience that losers lose. Let the
pious take heed. There is no place for any creature on the day of resurrection
other than before the just arbiter. Running swiftly in the racetrack toward
the final pole, the finish line, pulled by the neck toward the caller, disturbed
from the repose of graves, they will be handed over to the eternal distress
that awaits each one of them. All means will be cut off for the wretched, who
will be given over to severe punishment. There will be no return for them to
the earth. Divested of good deeds, the people they preferred to obey rather
than God will do nothing for them. And the blissful will win the kingdom
of faith.
Faith, Ibn Qays, stands on four pillars: forbearance, conviction, justice,
and struggle against evil.
Forbearance too stands on four pillars: Longing, fear, rejection of world-
liness, and expectant waiting. Whosoever longs for the garden is diverted
from indulging desires. Whosoever fears the fire retreats from the forbidden.
Whosoever rejects worldliness makes light of calamities. And whosoever
awaits death hastens to perform good deeds.
Conviction also stands on four pillars: Perceptive sagacity, counsel of-
fered by this world’s lessons, interpretation of God’s wisdom, and follow-
ing the practice of the earlier prophets. Whosoever perceives with sagacity
interprets God’s wisdom. Whosoever interprets God’s wisdom recognizes
these lessons. Whosoever recognizes these lessons recognizes the path trod-
den by earlier prophets. And whosoever recognizes the path trodden by
135 135
� � � �� � � ���� ��� �
���������������� �� �������� ���
��� ��� ������������������� �������������� �� ��������������� �������� � ��
ّ
�م��ة
ح �ك
� ي � ب � د ��لت��ه ع��ل �م�ع�ا د ن� ا �ل
ح��ل ) ور وا ��ة ن���ه��ج ا ��ل��لا �غ��ة ،ا �ل
� حك�� ا �ل
� ئ ن
� .و�م�� ���شرع ��غرا � ب حك�� ا �ل
� ئ ن
م� ،ي�( :و�م�� ع��لم ���شرع ��غرا � ب 1
م ى م م
�ة ف خ ت
� ،٣٠#ص� ،٦٣٢ .ت����ل� �ع� ن� ر واي� � ،ي�� ،ه.
م
136 136
ʿAlī’s Questions with Answers, and ʿAlī’s Answers to Questions
earlier prophets is like someone who has lived with them and who has been
guided to the steadfast faith.
Justice in its turn stands on four pillars: Deep comprehension, abundant
knowledge, blossoms of wisdom, and flowerbeds of restraint. Whosoever
comprehends, understands particulars from the generalities of knowledge.
Whosoever knows the path of wondrous wisdoms is guided to the reposito-
ries of self-control and does not stray. And whosoever possesses restraint,
eschews extremes in his affairs, and lives among people respected and loved.
And struggle against evil stands on four pillars: Enjoining good, forbid-
ding evil, valor in battle, and abhorring the corrupt. Whosoever commands
good strengthens the believers’ resolve. Whosoever forbids evil cuts off the
hypocrites’ noses. Whosoever is valorous in battle has discharged his duty.
And whosoever abhors the corrupt has been roused to anger for the sake of
God—so God will be roused to anger on his behalf.
This is faith, Ibn Qays, and its columns and pillars. Do you understand?
Yes, I understand, commander of the faithful, Ibn Qays replied. May God
guide you, for you have guided me.
137 137
� ا � ا �
ا �ل��ب� ب� ا �ل���س� د �س
��ف �
� �ع��ن�ه �ع��ل��ي�ه ا ��ل���س�ل�ا � �م ن� غ�� �ر� ب� ك��
��ل�ا ��م�ه �ّ
ي و� ر �ي� ا �ل
��م
ي م
�و��س�عي��د��ه�ا.
� ّ �أ � �ة ت� ّ ���ع�ل ش��� ار ��ئ�ف� �ص��ل� او �ت��ك �و�ن�� او �م�� �برك�
ح�ن�ن ��ك �ع��ل�ى�ح�م�م��د �ع��ب�د ك �ور��س�و�ل��ك ���ا �ت��ك �ور �ف� ي
ا ج�
ت � �أ � � ف ا ت � ا ٱ غ ت ق � خ ا ت � ا ق � � ن �لقّ ا �لقّ � ف َ
ح� � او �ل��د ا ��� �ج�ي�� ����ش�ا � ا �ل� �ب�ا ��طي��ل� ح� �ب� �� �س�� � او �لم�ع�ل� ا ���� ��م �ل�م� � ب � ا � �ل�� � �ل�م� � �����ل�� � او ل
ع ح
� ا ت � �أ ض ا � �� 1ا ُ�ّ �غ �
ح�م�ل.��� �لي���ل �مك� � � او �ل��د ا �م� �ص�و �ل� � ا �ل� �
ْ فٱ � ق ئ أ
� ��ف ُ ْ � ا ن ��س�و�ف�ز ا ���ف� �م ض� ا ت � � �نَ � ت � � ا ت� ��ض ��ط��ل� ا � ا � ��� �
��� ��ك �ل���غ�ي�ر��ك�ل �ي� ��ق�د �م �و �ل� �و�ه� ع �� ��م� �ب� �مرك �ل��ط� �ع��ك �م � ي ر
أ �ن ف �ذ أ
�ح��تّ � � �ى ق������س�ا � ا ح�ا �ف������ظ�ا ��ل�عه�د �ك �م�ا � ا ح���ك �
ا� ��ف �ز
��ض�� �ع��ل�ى � ��� � �مرك ى ور ب ي � �ي� �ع �م � او �ع��ي� �ل�و�ي
أ أ ٰ آ
ح�ا ��� �� � .ل�ا ء ا ّلله ��ت ��ص� ��� �ه�� أ ن ا �ع��َ ا � �� ق ا
�س��ا ��َ�ب�ه.
ب � � ه �
ل لب ل
�
�ل�� ب���س � �و �� ر ل�م� ب س
� �أ ض أَ َ أ خَ
�ح�ا ت� ا �ل� �ع�ل�ا �م � �ون�ا ئ� ار ت� ���ا ت� ا �� �ل��ف��ت ن � او ��ل�� ث�� ف��� ��ا ن� �م�و���� �و ض�
�ق
�ب�ه �ه�د��ي ت� ا � �ل���ل�و ب� ب����ع�د ��
م ب �
� �أ
ح��ا � �و�م��ن�ي�را ت� ا �ل�إ� ��س�ل�ا � .�ا �ل�� � ك�
م م
� � � � ن � �ث � �ن��ع �ة ش ن � ن �ز ن �أ ف أ
�خ�ز �و� �و����ه��ي�د ك ي ��و� ا �ل�دي � � بو��يع� �ك ��م� �خ� � �عل��م��ك الم ا �
�ه�و � �مي��ن ��ك ا�لم� �م�و� �و�
م � ��
�قّ � �ة � �
ح��م� . ح� ر �ور��س�و�ل��ك �ب�ا ل�
ٱ ف
���ا �ع�ف��ا ت� ا �ل
ٱ �� �ّٰ ّ ٱ ��ف� � �َ �م�ف ���س �ف
���ع�ل ��ل�ه
����ل�ك � �و ج� ��خ�ي�ر�م ن� �� ض�� �
�ح�ا ��ي� �ع�د �ل��ك� � 2و �ج�ز ه �م ض� � �ل�ه � ل��ه� � ��س ا ل� �
م ح
�غ ش ت أ � ف���أت� ت
��ل�م�ا ت ��س����ط ت �� ض
� ،ه :ق
� ال� ب�ا طي���ل). �� (وا �ل�د ا �م ج���ي����ا ع���� ا �ل ك� �� ب 1
ظّ �أ م
�غ ن ف
( :ع�د �ل�ك و ع�د ن��ك) و �ي� ر وا ي��ة ���ه��ج ا � ب�ل��لا ��ة ،خ���ط ب����ة � ٧١ص��( :١٤٨ .ل�ك). 2
� م
138 138
Chapter 6
ʿAlī used to teach his companions how to invoke blessings on the prophet, 6.1
saying:
O God, unfolder of lands unfolded, creator of heavens raised high, com-
peller of hearts, wretched or blissful—
Let your noblest blessings, your manifold graces, your merciful compas-
sion, all be showered upon Muḥammad, your servant and messenger—who
opened what was locked, came as a seal for what had come before, rightfully
announced the truth, repelled the forces of evil, and crushed the assault of
the errant, as he had been charged.
He undertook your command vigorously and obeyed you, rising to serve
your pleasure, with no fetters on boldness, or weakness of resolve, compre-
hending your revelation, safeguarding your compact, and executing your
command, until he had ignited the flame of truth for whomsoever sought a
burning brand, and lit the torches signaling the road to paradise for people
who had tied up their camels not knowing where to go. God’s favors bestow
his means on his people.
It was through Muḥammad that hearts were guided after being steeped in
sedition and sin. He directed them with brilliant signposts, blazing rules, and
the luminous ways of Islam.
He is the trustee whom you entrusted with your message, custodian of
your treasure of knowledge, your witness on judgment day, your emissary
sent as a blessing, your messenger sent with truth and as the embodiment
of mercy.
O God, give him an expansive share of your justice. Reward him with a
goodly recompense, multiplied manifold by your generosity. Grant him a
pure and unmuddied recompense from the font of your flowing reward and
abundant magnanimity.
139 139
� ��� �
����� ��� ��������������� �� ��������������� ��������� �������������� ��
� �� ��
�
� � � �َّ ت � ن �ف �ز ث � ال�م � ه��� ت� ���غ�ي�ر� �
َّآ
ح��ل�و�ل �و�ج�ز ���ل�ع���ط�ا �ئ��ك ا �لم�ع��ل�و�ل. م�ك�د را � م� ��و � �� او �ب�ك � �م� ن
ي
ٱ أ أ ّٰ أ
�� � ��ل��د���ك نُ��زُ��ل�ه � �م�ث� ا ه � � ت����م� ��ل�ه �ن�� ه � � �ج�ز ه �م ن
�ك � � ه ء ا ��ل��ل��ه�ّ � ْ��ع� �ع�� ����ن�ا ء ا ��ل��ا �ن�� ن ����ن�ا
� و و و م ور و و رم ي ب ي� ب � م ِل ل�ى ب
ن ح ّ �ة ف �
طق���ع�د �ل �و�خ� ّ ���ط��ة ����ص�ل �و�� ٱ ت ا ث � � ه � � � ش ا �ة ض ّ � ق � �ة �ذ �
�ج� � بو�ر�ه�ا �
� م��ا �ل� ا �من� �� �ق�و�ل ا �ل����ه� د �و�مر���� ا �ل �
ي � ب�����ع� ��ك �ل� �م ب� �
ظ�
�ع ������ي� .
م
� �
�و��ق�ا �ل �ع��لي��ه ا �ل��س�ل�ا � :
م
٦.٢
140 140
Sayings with Unusual Words
O God, let his palace be lofty above all others. Give honor to his resting
place and his station at your side. Perfect his light.49 Reward him for being
an exemplary messenger—one whose testimonial was accepted and whose
words convinced, a man of just speech, decisive action, and magisterial
evidence.
‘Alī said: For those to whom life’s lessons have spoken plainly, I give my 6.2
pledge: The fields sown by the pious will not wither. The roots planted by
them will not shrivel from thirst.
The most hateful of God’s creation in his eyes is a man who collects bits
of religious knowledge, heedless of the black beasts of sedition, blind to the
mysteries of stillness. People of the same ilk call him a scholar, but he has
not spent even a full day in learning. He is hasty and thinks he has in abun-
dance what he actually possesses little of. Yet true knowledge is far superior
to anything he has amassed. When he has drunk his fill of stagnant water and
increased his hoard without profit, he sits down to judge among the people,
to elucidate what others have found perplexing. When an impenetrable case
comes to him, he assembles jumbled thoughts from his own opinions and
gives judgment. In cutting through uncertainties, his words are as weak as
the spider’s gossamer thread.50 For when he errs, he does not know whether
he has erred or judged correctly. He stomps about in the gloom and rides the
steed of ignorance. He does not excuse himself from a case which he does
not understand, else he would be protected from erring. He has not bitten
into knowledge with strong teeth, or else he would earn something good.
He flings around hadith reports just as the wind scatters dry leaves.51 The
lifeblood of the unjustly executed weeps from his injustice and inheritances
scream from his wrongdoings. Prohibited private parts are made lawful in
his judgments. By God, he is not qualified to send forth with a legal pro-
nouncement cases that come to water at his watering hole, nor is he deserv-
ing of the adulation lavished upon him.
Explanation of the unusual words in this passage:
By saying “does not wither [lā yahīju]” he means: “not dry up.” “Origin [al-sinkh]”
means root: he puts them in a construct, since the words are different although they
mean the same thing; he meant by this expression that whosoever performs a good deed
for God, that deed will not be lost or damaged like unwatered plants, but rather will
141 141
� ��� �
����� ��� ��������������� �� ��������������� ��������� �������������� ��
� �� ��
�
� � ل� ا ت ا � �أ � �ة ا �ل� � ض �ة ق � خ � � �آ � ن � ا ا � ت ّ � �
�ل� �ي��بل� ث� ���ف� ا �ل�عل��� �ي ��و��م�ا �ت�ا �ّم�ا� .و (ا �ل� جِ �) :ا�لم� ء �ل
����ل� � .و���و�ل�ه (��ّ�ب�ا ��ط م����غ�ي�ر� .و ( �إ �ح�د ى ا بم��ه�م� �)� :لم��س� �ل� مع�
ي م م
� � ُ � ا ّ �ف � � � �ف � �ظ �
�
��ر��س ق��ا ���ط� ) :ا �ي� �ل� ي��ت���ق ��ن�ه � �ل�
ق� ع�� � او ت�)� :ه�و ا ��ل�� ذ� �ي� ي�
�خ ب� ��ط ��ي� ا �ل��ل��� � .و���و�ل�ه �ع��ل��ي�ه ا �ل��س�ل�ا �م (�و �ل� ي���ع ض��� ��ي� ا �ل�عل��� �ب�ض� � �ش
وم م ع م م
�ق � � � ق � � ق� � ُ
ح���م�ه� .و���و�ل�ه �ع��ل��ي�ه ا �ل��س�ل�ا � (�لم�ا � ّرظ ��� ���ب�ه) :ا �لت��� �ر ظ� ��� ا�ل�م�د �.
ي� ك�
ح ي م
ق� ٱ
٦.٣ �ور �و�ى �ب� ن��ع�ّ�ب�ا ��س ��ا �ل:
أ ه �ع ا �ة � �أ ��م�� ا �ل�م��ؤ �م��ن�� ن �ع��ل ّ��ا �ع��ل��ه ا ��ل�ص�ل�ا �ة � ا ��ل��س�ل�ا � � �� � �ص� ّ��ف�� ن أ تُ
ي� �و�ع��ل�ى ر� ��س� ِ �م� ��م� و ر ر� ��ي
م ي وم ي� ي ي ي
� أ �ف َ ثْ ٱ أ أ ُ
�ّ ا َ � �� ّ أ
�� ف ّ
هى �إ �ل�ي� � �و �ن�ا ��ي� ك� ��� � ا � ن �ن ت
ح� ���ب�ه �إ �ل�ى � � � � � حِ�م ش�� � ��ص ��� ن � ن ه ب��ي� ض� ا �
�� ��� ء �وك� � عي�����ي� ��س ار �ج�� ��س�لي��ط �و�ه�وي �
ف �
���ق��ا �ل:
� � �ة أ ت � خ �ة َ ّ � أ �
�
�ك���ل� او ا �ل��ل��ؤ � ���ش�� �و�ع�ن� او ا �ل�� �ص� او ت� �و ج���لب ب� �� او ا �ل ك
��س��ي��ن � � �و �
م ��م�ع ش��� الم��سل���م�� ن ا ��س��ت �ش�� � � او ا ل
م ي ر عِ ي� ر
� � ٱ �ق � ّ�ة ٱ � َ�ظ � � َّ � �ف ف � ق ق أ خ فّ � ُ نَن أ
ش�ز ر ح �� � او ا �ل ش����ز �ر � �و ����ط�ع�ن� او ا �ل��� ��س� �� ��� ا � �غِل���م�د ���� ا �ل��س��ل� � �و ل
� بل ���
�ج��� � �و �ل �� او ا �ل ي �و ي
�
��� �� او ا ل � �و �
�ُ �� �خ
ل ف ا� � � ُ ّا �� ت ن ا فِ� ا �� ُّ �� أ � َّ ت أ � َ
� � س
ط� ��
و و ب ى و و ي و ب �ى � ��س�
� �
ل ا ا ل
� � �صِ
� � �
ب��ظ� �
ل �� ا ح
� �� � ) � �
عم � �د �ق � �
ل �ك : (� �و ا �ل��ن��ر � �و ا �لي�� ر
��س
َ �ة ����سُ أ � ُ � َّ
� ُّ ق ح�ا (� �و �ج���س� م�� � ا ��ل � ت ٱ �ش � ا ا �ن
�ح�ا ء)� .و�ع��لي�ك�م ا �لر� او �� ���ش�� �ج� ى ا�لم�و� �ِم ي � او �لر��م�ح� �ب� �ل ب���ل� � .و � و �إ
�� ن ا �ف� � ض ن �ف � ه �ف نّ ا �� � ن ََ ا �ل�م���ط�نّ� �ف��ٱ ض
تش
����ي��ه �م���ف��ر��� ��ش����ط�ا � را ك�د ��ي� ِك���سره �� � ِح� ل� � �
�إ . �
�ج�� � �� او ثب��
� �
ج ي بر ب
� � ّخ أ �ة � ّ ق �ذ
را �عي��ه�� .ق�د ��د � �ل��ل� �و�ثب�� ���ي�د ا � �و � �رل��لن���ك�و��ص ر�ج��ل�ا.
م
غ �ت�ف
� � ���س�ي�ر ��ر��ب��ه:
ي
�َْ أ َذ ُ� ّ أ
�نّ �ل �ة ق � �ث ف غ ّ ��ل�ز ت � � ��
�م�ا ��ع� � .و���و�ل�ه (�و�ع � او ل�� ���) :ا �ج �� ب��ه� � .و(ا � ك ح�ا ���ب�ه) � �ي� �ي��� ُ�مر���ه� �و�ي�����ض
ح�م ش�� � ��ص
�
(ا �ل��س�لي��ط) :ا ��ي�( .ي �
م م
� ّت �ة ق � �لُ نَ �َ أ ح���� � ا � �ٱ خ� ف ٱ أ �أ
�ج�� ن�) :ا �لِ��ر���س� � .ي�� ��و�ل:� �� ��و�ه�ا� .و (ا ��ل��ل��ؤ � ) :ج��م� �ل�� ��م��ة �و��ه� ا ��ل��د ر � .و (ا � � � �ب س�و �ه� و ا �ل�� �ص� او ت�) � ي��
ي ع م ع
�� ُّ � �ذ � ّ أ ت أ
��س� �ف�)�� �� � :سّه��ل� ��ه�ا ��ق��� � ن� � ت أق� ق �
ل���ظ�ب�ى) :ج��م� �وا �إ ��ل�ى ��ل��ك �لئ��ل�ا �ت��ع��سر� .و (ا �
ح��ا ج�� ي � و بل
��ع��ل� �ه�ا خ� �ف ا ا
��� ��ف�� .و (� ��ل� �� او ا �ل ي �و ا ج� و
ع
أ ت �خ � أ �إ�ذ �ق ت ن � ض ئ �ت ق ّ
�صر� �ع� ا �ل� � ��ط�ى)� � :ي� ا �� ��س� �ف� ��ا �ل � ق� ّ أ � ُ�
ظ �����ب��ة ا �ل ي �
��س�ف� � �ي� �
�ح�د ه� .و���و�ل�ه (�و�ص��ل� او ا �ل ي �
�� ار �� ب� � ���د �م���ت�م � �و ��سر� �
ع� . ب و
م
�ة �ُ���سُ ق� � �ت ا � نت ن � أ
� �ق�� ��ل�ه (� ا ��ل ��م�ا � ��ا ��ل�ن��� )� �� � :إ�ذ ا �ق�� ت � ا
�ح�ا):
���ش�� �ج� (�م ي�صر� ا �لر��م�ح� ب��ب��ع�د �م� � �ري��د �و� ���ط�ع��ن�ه ر يم��م�وه �ب� �ل ب�ن���ل� .و���و�ل�ه ِ وو و ر ح ب ب ل ي
ن � ن ق � ٱ � �ظ � � َّ أ أ
ح �� � ا ا � ش
ل����ز �ر): ل � ا ل م���ش�د �ود ��ا ��ل�� ���ط��ن�ا �� .و (ا �ل
� �ض�ن ا � �� ��س�ه��ل��ة( � .ا ��ل ُّ � ا �ق�) � :ا �ق� ا ��ل��� ت� ا �ل� �
ج�ن�� �� .و���و�ل�ه ( � �و � و
ح� � �) :ا ب ب ب ر و بي و رو ي
142 142
Sayings with Unusual Words
always remain fresh. “Black beasts of sedition [aghbāsh al-fitnah]”: the “darknesses of
sedition.” “Stillness [al-hudnah]” is “tranquility”—he means that such a man does not
know the evil inherent in sedition, nor the good inherent in tranquility. “He has not spent
[lam yaghna],” i.e. a man who has not “devoted” a full day in learning. “Stagnant [ājin]”:
water that has changed state. “An impenetrable case [iḥdā l-mubhamāt]” is a matter that
confounds him. The phrase “stomps in the gloom [khabbāṭu ʿashawāt]” means that he
“stomps about in the darkness.” The phrase “He has not bitten into knowledge with
strong teeth [wa-lā yaʿaḍḍu fī l-ʿilmi bi-ḍirsin qāṭiʿ ]” means “he has no expertise in it.” In
“adulation lavished [limā qurriẓa bihī],” “adulation” is “praise.”
It has been narrated by Ibn ʿAbbās, who said: I saw the commander of the 6.3
faithful, ʿAlī, at the Battle of Ṣiffīn—a white turban on his head, eyes shining
like two oil lamps—rousing his followers to battle, until he reached me. I was
with a contingent and he addressed us, saying:
Muslims! Clothe yourselves with fear of God, lower your voices, and
envelop your bodies with calm. Put on full armor, carry light shields, and
rattle your swords in their sheaths before you are called upon to draw them.
Glower fiercely at the enemy, and throw your spears from the right and the
left (or: aim at the upper part of the body, or: throw them forcefully—I have
heard all these narrated). Fight with your blades, and leap forward so that
they pierce your enemy. If spears fall short, use arrows. Approach death with
gentle courage. Go for the pitched tent. Cut off its center pole, for Satan is
hiding in its flap, heaving his flanks, spreading out his arms. He has a hand in
front ready to attack, and a foot at the back ready to flee.
Explanation of the unusual words in this passage:
“Olive oil [salīṭ]”: i.e. oil. “Rousing his followers to battle [yuḥammishu aṣḥābahū]”
means he was “inciting and stirring them.” “Contingent [kathf]”: “battle group.” The
phrase “lower your voices [wa-ʿannū l-aṣwāt]” means “keep them controlled, keep them
down.” “Full armor [luʾam]” is the plural of laʾmah, meaning “breastplate.” “Shield [ju-
nan]” is a protective plate—he is saying, make them light. “Rattle your swords [aqliqū
l-suyūf]”: i.e. loosen them before you need to draw them so they do not stick. “Blades [al-
ẓubā]” is the plural of ẓubah, i.e., the sword’s edge. The phrase “Leap forward so that your
swords pierce your enemy [wa-ṣilū l-suyūf bi- l-khuṭā]” means if they fall short of striking
distance, go forward with them swiftly. The phrase “If spears fall short, use arrows [wa-
l-rimāḥ bi-l-nabl]” means if your spears fall short of the enemy whom you are attempt-
143 143
� ��� �
����� ��� ��������������� �� ��������������� ��������� �������������� ��
� �� ��
�
144 144
Sayings with Unusual Words
ing to strike, hit them with arrows. The phrase “Approach with gentle courage [mishyah
sujuḥ]” means “with ease.” “Tent [al-ruwāq]” is a pavilion fastened with ropes. “Flanks
[al-ḥiḍnān]”: sides. The phrase “Glower fiercely [wa-l-ḥaẓū l-shazr]” means glancing
with the side of the eye toward the enemy. “Aiming at the upper part of the body [al-ṭaʿn
al-yasr]” is that strike which is aimed at the face; “from the right and the left [al-shazr]” is
from your wind and lee; and “forcefully [al-natr]” is a powerful strike.
ʿAlī said: While no one lives forever, let whosoever wishes to live long rise 6.4
early in the morning, abstain from too much sex, and wear a light robe.
He was asked, what do you mean by a light robe, commander of the faith-
ful? He replied: Freedom from excessive debt.
By “robe,” he was alluding to the back, because it is worn over it. He is saying: “Let
him lighten the burden on his back, and not weigh it down with debt.”
ʿAlī saw a man in the sun, and said: Come out of it. It makes your breath foul 6.5
and impacts your prowess. It makes you malodorous, fades your clothes, and
brings buried diseases to the surface.
“Impacts your prowess [mujfirah]” means it suppresses desire for women. “Makes
your breath foul [tutfil al-rīḥ]”: i.e. makes it malodorous; the noun is al-tafal; a “foul-
breathed woman [tafilah]” is one whose odor is bad. “Buried disease [al-dāʾ al-dafīn]” is
that disease which is hidden, that your natural immunity has suppressed. He means the
sun aids it in combating your natural immunity and brings it out.
ʿAlī said: Fast catching up with you are long-lasting, colossal seditions, and 6.6
scowling, debilitating trials.
“Long-lasting [al-mutamāḥilah]” indicates seditions that will drag on for years.
“Colossal [al-ruduḥ]” is the plural of radāḥ, meaning that which is large; it is applied
to a battalion if it is large, and to a woman if her buttocks are big. The word “scowl-
ing [mukliḥan]” means people are oppressed by its force; it is said: “The man scowled
[kalaḥa],” and “Anxiety wore him down [aklaḥahū].” “Debilitating [al-muballiḥ]” is used
in phrases such as “The man was debilitated [ballaḥa],” when he stops working due to
fatigue and is unable to move.
145 145
� ��� �
����� ��� ��������������� �� ��������������� ��������� �������������� ��
� �� ��
�
�ة � � ق�
�و��ا �ل �ع��ل��ي�ه ا �ل�ص�ل�ا � او �ل��س�ل�ا � :
م
٦.٧
�ه�ا.
َ ا قُ �� �ة ن ف ق � ت ال� �
ا �لب�ي��� مع�م�ور نِ����ت� �� ا �ل�ك��ع��ب� �م� ���و� �
َ �إِ�ذ �نََتقْ َ اٱ ْ�� َََ فَ ْ ��قَ ُ ْ َ�ََُّ ُ � َّ�ةٌ ٰ �ق أ
���أ �ن�ه �ظ ����ل� }. ��ع���ة)ُ� �� � :م ��� �ّ �ع��ل�ها �م ن �ف�� ��ه�ا �م ن �ق�� ��ل ا ّلله �ت��ع�ا ��ل�ى {�و � ��� ن�� � �جل
� ب���ل ���و�ه� ك�
ق � � � ا �ن ت ا ق �
م و � و � ي� ل �طِ ي ���و�ل�ه �ع�لي��ه ا �ل��س�ل� �م ( � �� �� ا �ل�ك� ب
فث ّ
ف ف ح��ة ف�� ا �ل
ح�ا ش�����ي����ة (�ي��ث����ق��ف����ه�ا)� .ي��( :ي��ت����ق ن����ه�ا)� .ه�( :ي����ب���ه�ا).
� � ف� � ت ن ف ث ت
م :ي� ا ل���م��� (�ي������ب����ه�ا)� ،م���ص��ح��� ي 1
146 146
Sayings with Unusual Words
ʿAlī said: The Heavenly House is directly over the Kaʿbah, on high.52 6.7
ʿAlī’s phrase “directly over the Kaʿbah [nitāq al-Kaʿbah]” means “overlooking it from
on high,” and comes from God’s words: «When we placed the mountain directly over
them, from on high, as though it were a canopy . . .».53
ʿAlī said: Seize wisdom no matter where you find it. A wise maxim may reside 6.8
in the breast of the hypocrite, yet it quivers and trembles until it settles in the
breast of its rightful owner.
People say: “He made the morsel in his mouth quiver and tremble [lajlaja],” when he
turned it around and around and did not swallow it. ʿAlī meant that a hypocrite may know
a wise maxim, but it is agitated in his breast and does not settle, until an ordinary believer
or religious scholar hears it and picks it up, such that it settles in his breast, taking comfort
next to its kin, namely, other wise maxims.
147 147
� �
ا �ل��ب�ا ب� ا �ل���س�ا ب���
ع
�
���ف� ا�ل��مر�و�ي� �ع��ن�ه �م ن� �ن�� او د رك��
��ل�ا ��م�ه
� ي � �� أ �
� � � �لف��ا �����ظ�ه �ع��ل��ي�ه ا �ل���س�ل�ا �
�و �م ل
م ح
���د ا د �م ن � ���م��ة � �أ ض �� ��م�ا ���ف �ه��ذ ا ا ��ل� �ن��س�ا ن� �ق��ل�ُ�ب�ه � ��ل�ه �َ�م ا دّ �م ن ا �ل
� ك�
ح�
أ
�و�ق�ا ��ل �ع��لي��ه ا ��ل��س�ل�ا � � :ج�ع
٧.٢ � و � و و �إ � ي ب م
� � أ أ ّ � � �خ ا �ف ا ف ن ن � �
حر��ص �و ن� �م��ل��
�ك�ه� �ك��ه ا �ل
� �ج�ا ء � �ذ ��ل�ه ا �ل ��ط�م� �و ن� ��ه�ا �� �ب�ه ا �ل ��ط�م� � �ه��ل�� � �
� �ل� ا لر� ه �ه�� � :إ� � ���س� ��ل� �
�إ ع ج ع �إ
س��
ا� ض ن أ ن � � ّ
� � � ���ش�ت�د ب�ه ا �لغ��ي ظ� ��� �و � � ��س��ع�د �ب� �لر��� �
ٱ
��ض� ا ��ل� ��أ �� � ت���ل�ه ا � �� �سف � .ع �� �ل�ه ا �لغ
�
� � ض ن ح أ� � �ق
ى ي� � أ ٱ �إ ب �ل � �إ � ر � �ي س
ن أ � �
� � ّ
ت ٱ �ذ � � ح�ّ ظ
ا ��لت�� ف
�ة
�ح� ر �و � � ���س� �ل�ه ا �ل� �م ن� � ��س�ت��لب��ت�ه ا �لغِ�� ّر � .و � � ��ف�ا د
ن � ����� .و ن� �ن�ا ��ل�ه ا � �ل�ف�ز �ش�� غ����ل�ه ا ل
�
�إ �إ � ا أ � غ �إ � ن ن أ
� �ق�� �د � ه ا ��لض��� �ف ع ا ت ف ا ق �ة ّ �لج�زع ن �نَ �� �
�و �ع ب� � ع� �م�ا �ل� � ���ط���ا ه ا �ل���غ�� � � � �ص� �� � � ���س� ا � .ك� �
ل ا ه �
� � � � ه م � � � ه ��
ى َ �إو ّظ � ب � � �ة ف ّ ق ع �إو �هِ ّ ج ع � َّ
�ف � ��ت� � ه � ض ّ � ف � ��ك �� ه ا �ل� �� ن � ن أف �
���ل �إ � ار ��ط ���ب�ه �م� ��س�د. ��ر�و�ك��ص�ي ر �ب� م� ط�� �� � .ك�ل �� ع ����ت� ِب �و � � �ر ��ط ���ب�ه ا �ل �ش�� ب ��
�إ
148 148
Chapter 7
Zayd ibn Aslam said: The commander of the faithful, ʿAlī ibn Abī Ṭālib, de- 7.1
scribed the believer thus:
The believer is strong in his religion, bold yet gentle. He believes with
conviction, studies matters of religious practice, performs deeds with knowl-
edge, and receives guidance with enthusiasm. He is kind yet firm, sensible
yet gentle. His private parts do not rule him, and his belly does not shame
him. He wearies himself by constant chiding, while never causing others un-
ease. He does not indulge in malicious gossip, nor behave arrogantly.
ʿAlī said: The most wondrous part of the human being is the heart. It has 7.2
elements of wisdom, and others that are quite the opposite. If the heart is
lifted by hope, ambition debases it; if ambition boils over, greed destroys it;
and if disappointment takes hold, regret kills it. If aggravated, its rage runs
rampant; and if made happy, it forgets to be circumspect. If fear takes hold,
caution preoccupies it; and if safety is secured, heedlessness strips it away.
If it gains property, the wealth makes it a tyrant; and if poverty touches it,
it panics. If hunger emaciates it, weakness ensconces it; and if satiety is ex-
cessive, the surfeit oppresses it. Every deficiency harms it, and every excess
injures it.
149 149
� � �� �� ���� ��� � � �� � � ��� �
���������������� ����������� ������� ��� ������� �
� � ����� ��������������� �������� � ��
�
ُ
ا � �أ �ف �� ا � �ن ا �ة � ن �ا ا ت � �� ا ن �ف�ٱ � ت ن ا �ل�ز ا �ة � ن ق ا ن � �
ه���ك �ب� � �ي� د � او �ل ����ص� � � او �ل��ط��ل�وع �و �ل� ��ول �و �ل�إ� � ر م� �ع�ل ��م� � ��س�ل�ط� �ه � .م �
�
� أ �� ف �ف ّ
�
ط�� � �إو �ل�ى �إ را د ���ت�ه ��س �ر�� . ���ل �ذ ��ل��ك � ن�� ت� ��ل�ه �م ي�
� � او �ل��ك��س�و��� ��� .ك�
�ف ن
ن �ف �ش أ ع ي
ف � � أ ع ّ �أ � �ف ي أ
ا
��ع�لك �م� ��ت� � � � �
�ص�� ��� �� � ���ك .ج� ا �� �� � ا ���س�� ا ه � ا ع
ح بح� ���ن� �م�أ� ج� ب� ��م� د ب ر ي �ف� � �مرك �و ل�ط� ��م� �ع ي
�
�ح�ا د ث�. ح�ا د ث� �ل�� �مر� �ش���هر�
أ أ ّ ّٰ ا � ���ة � ا َت� َ أ
حق��ه ا ��ل�� �ّ�ا � � ���طه�ا �ة ��ل�ا �ت�ُ�د�ن���س�ه ا ��ل�� �ع� ا � �ه�ل�ا ��ل � �م��ن��ة �م ن ����ع��ل�ك ا لله �ه�ل� �ل �برك��� �ل� �م ج�
� وم ر يم � و
� ��ف َ �اَ �ا �� � � � ا ن� �ف � ّ �ة � �آ ف
��د ��ي�ه �وي���سر ح��س ���ي�ه �يو��م ن� �ل� �ن �ك ا �ل� ��ا ت� �و��س�ل�ا ��م� �م ن� ا �ل��سي����ئ�ا ت�� .ه�ل ل �س�ع�د �ل�
�ا �ة �ا �� �أ � ن � ا ن �ن��ع �ة � ن � � ا �ش ش ّ �ل�ا ي��م�ا�ز �
�
ح��س�ا � �و��س�ل ��م� �خ�ي�ر �ل� ي��� � �وب�ه ���ر� .ه�ل ل م� � �إو ي��م� � �و �م� � �إو �ج�ه �ع��سر �و� �
� �إو ��س�ل�ا � .
ٰ م
�� � ن ��ن ظ ��� �� ه أ � � � ن �ت� ّ � � �ف
� � �ز أ
� � ا ��لّ ّ ٱ� � ن ا � ن أ ض �َ ن ��
ه ه
�ه�م � ج�ع�ل�� ِم� � ر���ى م� �ط�ل� �ع�لي�� � �و ك�ى م� �ر �إ لي�� � �و �سع�د م� �عب��د �ل�ك ي�� . �
عا ن � َ ٰ
�� 1
�� ا ��لن��ع�� ��ة � �أ ��ل����س�ن �ا �خ �
�
ك ح ���ة � �أ� �ز �ع��ن�ا �ش
�� ل
� ا م � �
�ن �ص
�م � عا ��ل��ّل��ه�ّ � ف�ّ��ق� ن��ا ��ل��ل�ت� ���ب��ة � �ٱ �
ير وب م ر � وب و و � و و � أم وِ
ل نّ � ّ ن � � �ة ّ � �ف � � � �ت ٱ � �ف �ة ت
� ا
�ك�ا �ل ��ط� �ع���ك �ي��ه ا�لم��ن� �ل��ك� ،إ ���ك ا�لم��ن� � ا ح�م��ي�د. ت ا ا �ل�ع�ا �ي�� � �و ��م�م �ع��لي� � �ب� ��س �م
� ا �ن
� � ق ا � ّ � �� ا �ة � ا ��ف �قّ � ا � ن � ّ � � أ ن � ا ُ� ث
٧.٤ حق� ا �ل�ع�ا �ل�م � � �ل� �ت��ك��ر�ع��ل��ي�ه ا �ل��س��ؤ ا �ل ح� ا �ل��ع� �ل�م� :م� � �و�� �ل �ع��ل�� �ع�ل��ي�ه ا ل�ص�ل� ا �ل��س�ل� �م �ي� �
�ف ُ
�ت � �إ�ذ �ذ أ � �ّ �ع��ل��ي�ه �إ�ذ ا ك� � ا � � ��ل�ا ��تُ�� � ا تُ �نِ�تي ��ف �
�����س�ل� 2و �ل�ا �ت�� �خ��� ب���ث� �و��ب�ه ا ��ن �ه ض�� �و �ل�ا � � ش����� ��ل�ه ل ل
�
�و �ل� ���ع �ه �ي� ا ج و ب و ِ
�
�� ت �ة يّ �إ�ذ ت �ق أ أ ت أ ح أ ّ �
ح�ّ�ي� �و��سل��م ت� �ص�د �ت�ه ��ا �ل��� � ه��ت� �
��� � ا � ه� م �� ح��دا � � .ن� ���ل�� � �م�ا � ��س ار �و �ل�ا �ت��غ� ��ت�ا ب� �ع ن��ده �
ب ي و س ج و
ا ف ظ � أ ّٰ ّ ّ � ا �� �ق � ا � ّ �ة � �أ ن ت� ف
� ��� � �م ار لله �ع�ز �و ج���ل. ح�� ���� ��س ّره �و�َم�ي�غ�ب��ه ��م� � ح� ظ
ع��ل�ى ل ��وم �ع� �م� .و �
أ � ن � ّ
ن ا � ض ف � ش � ق
���ل� � .ت���ت ظ� ��� ��م��ت ي���س�� ��ط �ع��ل���ك �من � ا �� � ن َ �ة ف�� ن���م�ا ا ��ل�ع�ا �ل�� ب��م��ن�ز ��ل��ة ا �ل�
خ
�ه� ��ي� ء � .او �ل�ع� �ل�م � �����ل �م� ي ر ى م �إ
ا ��ل�ص�ا ����ئ� ا �� �لق��ا ئ�� ا ��ل���غ�ا �ز �� ���ف ��س���� ا ّٰلله �ت��ع�ا ��ل� � � .إ�ذ ا ��م�ا ت� ا ��ل�ع�ا �ل�� �ٱ ��ن ث�ل��� ��م� ���ت�ه ���ف ا ��ل� ��س�ل� �ا
م م م ب و ي� أ �إ ى و ي ي� ب ي �ل م ُم ُ
� ن �ة ّ
��ثل��م��ة ��ل�ا �ت���س ّ�د ��ل� � �� � ا �� �لق���ا ��م��ة � .ا �م�ا � ا �ل�ع�ا �ل� �� ���ع�ه ��س��ع� � ��س��ع� � � � �ل��ف�ا �م ن
�ش � � ت �إ�ذ
� و ب و ب ي م و ي مو ي ى �إ
ُ ق َّ � �
�� ا �ل��س��م�ا ء. �م��ر ب ي
150 150
Unique Sayings and Pithy Words
you by making you wax and wane, rise and set, illumine and eclipse. In all of
this, you obey him and are quick to his will.
God be praised! How marvelous is his planning regarding you! How sub-
lime is his craftsmanship regarding you! He made you a key for a new month,
for a new situation.
May God render you a crescent of grace uneffaced by the passing days,
and of purity undefiled by the passing years; a crescent of security from ca-
lamities, and safety from evil deeds; a crescent of felicity free of misfortune,
of blessings free of adversity, of ease unmixed with hardship, and of good
unpolluted by evil; a crescent of security and faith, bounty and virtue, safety
and commitment.
O God, of all the people over whom this moon rises, place us among those
who please you the most. Of all who gaze at it, place us among the purest. Of
all who worship you under it, place us among the happiest.
O God, motivate us to repent, preserve us from misdeeds, move us to give
thanks for your blessings, envelop us with health, and complete your favors
upon us by perfecting our obedience to you. You are the best benefactor and
the most praiseworthy.
ʿAlī said about the rights of a learned man: You owe it to a learned man that 7.4
you not bombard him with questions, dog him for answers, press him when
he is tired, hold him back by his robe when he rises, expose his secrets,
nor tell him tales about people. Moreover, you should sit facing him, and
greet him individually when you come to his class before addressing others
present collectively. You should preserve his secrets and defend him in his
absence. Abide by this, as long as he preserves God’s commandments.
A learned man is like a date palm; you can expect a date to drop on you
at any moment. A learned man is worthier than one who fasts, prays, and
fights in the path of God. When a learned man dies, Islam sustains a breach
not plugged till the day of resurrection. When a learned man dies, his bier is
escorted by seventy-seven thousand of God’s cherished angels.
151 151
� � �� �� ���� ��� � � �� � � ��� �
���������������� ����������� ������� ��� ������� �
� � ����� ��������������� �������� � ��
�
َُّ أ أ � ّ أ � أ ُّ � � � �
�
��ا � �و�ق�ا �ل �ع��ل��ي�ه ا �ل�ص�ل�ا �ة ا �ل��س�ل�ا � � � :ي��ه�ا ا �ل ن��ا ��س �إ ن� � �ّو�ل �و�ق��و ا � �ل��ف��ت ن� � �ه� او ء �ت�ت��ب�� � �و �
ح ك�
م م
٧.٥
� تُ َ ُ خ ا �َ ف �ف ا ُ� ّٰ �ُ� ّظ � � ا ا �ٌ ا � ا ع � أ نّ � ّ أُ عف ُ
حق� � �خ���ل��ص ����ع�م�ل ���ب�ه �ل� �ه� ر�ج�� �ل ر�ج�� �ل�� .و�ل� � � ا ل
�� و �م �ع�لي� � ا لله �وي�عِ ���ح ك�� �� � �ل� �ي�
�ه� � ������ت�د ي�
م �ذ ف ُخ َ � �ف�ُ �ذ ْ �ذ م � �ذ بَ ْ َع
�
� ن ث �غ ض ن ث �غ � �خ �ؤ ّ � �ف� �ع��ل� �ي� �ج�
� ي خ� �
���ل��ط ي��ع��م�ل �ب�ه. ��� � �م ��ه� ا ي�
� ��� � �م� ��ه� ا �و� ل����ن�ه �ي �� �� ضِ� ح�ى �و� ك
ى
ْ ٱ َ
ٱ �ّ َ َ َ�قَ ْ َ ِ
� ��لُ�ه� ْ �ّم نّ�َ�ا � ��ل
حُ ْ��س ن�َ ٰ ت ن �ذ � � َ ت �� � � ن أ � ف
ى}. � � � ن
�و { � �ل� ذِ�ي����سب�� � م ِ ��ش����ط�ا � �ع��ل�ى� �و�لي��ا ���ئ�ه �يو�ج��� ���ع��ن�د �ل�ك ي� �
��س�ول�ي� ا �ل� ي
� � � ا �ق � �
٧.٦
�خب� را �ل��ن� ��و�س
ح ه ا ّٰ ه �ت�� ا ��ل � �إ�ذ ا َ � ا �نّ � �أ �
ير ��ي� ح�ا ر ث� ا �ل� �ع�َور ر���م� لل ع� �ى� .ف� د �م َّ �ع��ل� ّ �ع��ل��ي�ه ا �ل�ص�ل�ا �ة � او ��ل��س�ل�ا � �و�م��ع�ه ا �ل
�
م ر�
ا � ّٰ
� ق
� ا ن �ذ � ف� ق ا � ّ ا ا ث أ �ت��ع�� ا ق � ق
� ا ن ض ي ا�
� � �
��رب� �ب� �ل�� ��و��س� ���� .ل �ع��ل� � :ي� �ح� ر� � ل� �م� ي� ��و�ل ��ه� ا ا �ل�� ��و��س؟ �ق� �ل :ا لله
أ ي� �ي��
م ٱ
ق � � ف ََ خ ق� ّ � �� ه � � ن ّ
ب����ع� ر��س�و�ل�ه � �عل��� �� .ا �ل� :إ ���ن�ه �ي��ص�� �مث���ل� ار ب� ا �ل��د ��ني��ا� .ي�� ��و�ل: �ور��س�ول� �و
م م
152 152
Unique Sayings and Pithy Words
ʿAlī said: O people! The first manifestation of sedition is the following of 7.5
whims and the prescribing of innovating rules—whims and rules by which
God’s decree is disobeyed and men are aggrandized by other men. If the truth
were sincerely adhered to and practiced, it would not be concealed from the
intelligent. But a bit is taken from this, and a bit from that, mixed together
and acted upon. At that moment, Satan gains complete mastery over his fol-
lowers, and only «those for whom our blessings have been decreed»55 will
be saved.
153 153
� � �� �� ���� ��� � � �� � � ��� �
���������������� ����������� ������� ��� ������� �
� � ����� ��������������� �������� � ��
أ ّ نُ
�
154 154
Unique Sayings and Pithy Words
Do the Christians know their gong says this? Ḥārith asked. None can know
it, ʿAlī replied, except a prophet, his staunchest supporter, or his legatee.
Indeed, my knowledge comes from the prophet, the prophet’s from Gabriel,
and Gabriel’s from God.
155 155
� � �� �� ���� ��� � � �� � � ��� �
���������������� ����������� ������� ��� ������� �
� � ����� ��������������� �������� � ��
�
�ل ّ � ث ا �ن �آ أ
�ح ّ�د ا ��ل�� �ّو��ل ��ن��ت أ �ة ف ا � �ذ
�ح�د ا �ل�� ��ي� ه �إ ��ل�ى ا �ل�� �ف�ا ت� � .او � � ل
� �ح�د �ود � بر���ع� �� : ي�ج��م� ��ه� ه ا ��ل��د ا َر�
ي � �ي�
�ح ّ�د ا ��ل ا ��� ��ن��تل � �ح ّ�د ا ��لث��ا ��ل ث� ��ن��ت� ��ل� ا ��ل�غ� �ف��ل�ا ت ل � ��ظ� ا �ل�م�ص����ا ت ن ت ع�� � َ
ه �
ٱربع ي � �ي�
� ا
و � . � ه
ي � �ي� �إ ى � ا
و � . � هي� �إ ل�ى ِ�ع��� م ي ب ���ي��� �
� � �ذ ُ � �
��ل� ا �ل���ش�����ط�ا ن� ا �لمغ� �� �� � ا �له� �ى ا�ل�م د ���� � .ل��ي�ه � ش��� ��ا � ��ه� ه ا �ل��د ا ا �ل ��ت � ���ش ��ت ا ��ه�ا ُ� �
ر ي� ر و ي و � و ر ي �إو ي رع ب ب �إ ى ي
�ف أ أ � � أ �
� 1 ف � � �ذ ت � �ا � ا غ �ذ ن � �ه��ذ ا ا �ل��م�ز ع ا
�
� �ب� �ل� ج���ل�م� ��ه� ا ا �لم��ر�ور �ب� �ل� ��م�ل� .م� � د رك �م���أش��ر�ي� �ه� ه ا �ل�د ا ر ����ع�ل �مب��لب���ل ج�
َ 2ا أ ��ض ّ ُ �
� � � �ق �
� �ة � ا ��ل��أ ج����س�ا � � ��ا
ق
�ص �و��س�ا ب� ��ورا �ل� كب���ر � �و�ت�� �و���م�ي�ر� .م� � �و �
� � � � ��ا �بر �مث��� ك���س �ى �و� ل �ج ا �ص
� �� � مو
ح بع حِ ل ر ي ر م ب
أ ّ
�
ح��د ا �ل�� ��م�� ن ّح�� �ق � ن
ع� ��ي�� .إ � ا �لر�ي �ل �
حقّ ��ل�� ذ� �� � �ن ن �ل
ي�. ح�� � ي و ا ��� ي ي
ذ �أ ّ ف ت
�ح�ه�ا ا �ل��سو��د ا ن� ف�� �
�ّ
� ،�� ،ه ( :ف���ع��ل ) .ص
��� ا ث��ب� ت���ه�ا.
ح���ق ي����ق�ه �ل�ل�د ����ست��ور (���ع�ل) وك �
ي �أ ي
ح���
� ى م ي 1
�ش�� خ �أ �أ ش ّ �ز خ ف �أ�ز ث ف ت ف
ن ب�ز � �� ي��� (و�م� ن��ج �م �م�الا �إ لى �م�ا ل �� ك
���ر وب��نى و�����ي���د و �ر�� و �جر و����ظر � ع�م�ه �ل��لو�ل�د ووع�د و وع�د ����صوا وا �ل�ل�ه �ج �مي���ع�ا �إ لى ع
�ه���� :ض 2
َ خَ ُ نَ َ �ق �ت ّ � ّ ن ن قض �ق أ ف �ق ض قف
��سرَ �ه���ا �ِل�ك �ث �ل
�
�مو����ُ ا �ل�عر�� وا ح��س�ا ب� وا �ل�وا ب� وا �ل�ع�� �ا ب� و����سَي���ع ُال� �مر ب��������ص�ل ا �ل���������ا ء و�ي�� � ���ص �ل��ل���ج ���م�ا ء �م�� ا �ل����قر �ا ء {و� ِ
ح قّ َ�هْ ل �ُ ظْ�� م } [ا �ل�ز �م � .]٣٩:٦٩ش ه�د ع�� �ذ � ا � ت�ل� ا �ن � ن ا �ل��ف� �ا ق���ة نَ ُلَ اَ ْ ٱ ُ ْ ُ نَ ٱْ
���� لى ل�ك و ي� ب� ر � ِ� و م ي�� � و� � �ل� ُ��م��بْ��ط��لو�} [ا �ل غ���ا �فر َ { ،]٤٠:٧٨وق��ض��� َ بَ�ي� نَ���ه� ب�� �ل
ِ م ِ ي� ِ
آ ة غ ّ �أ أ
�� �ع� ن� ال� خ�ر�). حر�ص � نب� ا �لر غ�� ب����ة وا �ل�ل�هو � نب� ا �ل��ل�ع�� و�م� ن خ��ل�د لى م وا �ل��غرور � نب� ال� �م�ل وا �ل�
ح�ل ا ل�هو�ى ور�� ب � �إ ب �
156 156
Unique Sayings and Pithy Words
There are four limits to this house: The first limit extends to calamity. The
second limit extends to great catastrophe. The third limit extends to heedless
acts. The fourth limit extends to Satan the deceiver and destructive desire.
Into this side opens the door of this house, which this person soon to be
expelled by death has bought from that person deceived by false hopes. The
buyer of this house has not grasped the reality of the actions of the putrefac-
tor of bodies, the crusher of despots such as Chosroes, Caesar, Sābūr, Tubbaʿ,
and Ḥimyar. O how clear is the truth for one who has two eyes! Departure
from this world is assured, if not today then tomorrow.
ʿAlī said: I would be ashamed before God if there were a transgression 7.9
greater than my forgiveness, a fit of anger greater than my forbearance, a
shame that my robe could not conceal, or a need that my generosity could
not fill.
157 157
� � �� �� ���� ��� � � �� � � ��� �
���������������� ����������� ������� ��� ������� �
� � ����� ��������������� �������� � ��
�
ّ
� �مت��ع�� �لق ��ا �ل��م�ز���ي�د �و�ه�م�ا��ك � � ا ��ل ش
��� �
�ك � ��ق�ا ��ل �ع��ل��ه ا ��ل�ص�ل�ا �ة � ا ��ل��س�ل�ا � :نّ� ا ��لن��ع��م��ة �م� �ص� ��ل��ة ��ا ��ل ش
���
٧.١٠ ر �ب و و و ب ر م �إ و ي و
� � � ق ّ ّ ٰ
ّ � � ق ف ن َ
ق
�م�ق� � �ن�ا � � َ ��� .ل ن ��ن ��� ���ط� ا�ل�م�ز �� �د �م ن ا لله �ع�زّ � � ت �ف ن
�ر�م ن� ا �ل�عب��ا د. �ح��ى ي��ن ��� ���ط� ا �ل ش��� ك
�� و ج���ل رو � �ي� ر� � ي ع �ي �
ع
أ
�ح�ا �ة ا ��ل�� �
ح�مق � � ��ق�ا ��ل �ع��ل��ه ا ��ل�ص�ل�ا �ة � ا ��ل��س�ل�ا � � :أ ���ٌ ُ���مِ ��تْنَ ا �� �لق���ل� :ا ��ل�� ذ� ن��� �ع�� ا ��ل�� ذ� ن��� � �ُم�ل�ا
٧.١١
�� ب ل�ى ب و م برع ي � ب و ي و
� ��ت � ن � �ة �ف ُ �ة ث�
�
��� �لو��س �م� ا�لم�و�ى. �وك���ر �مث��ا � ن�� ا �ل�����س�ا ء � او ل
� �ت أ ج � ع
ي�؟ ��ق�� � � :م ن ا�لم� �� ��ا � ��م�� ا�لم��ؤ �م��ن�� ن
ي �ل و � وى ي ي ر
ُ تَ ف ّ
���ل �عب��د �م��ر��. ق��ا ��ل� :ك�
�ك���ل ت� ��م
ح�ا ��س�ن �ه � �م ن �
م �
م � � �ق�ا ��ل �ع��ل��ه ا ��ل�ص�ل�ا �ة � ا ��ل��س�ل�ا � � :م ن �ع�ز ��ف ت� ��ن ��ف ���س�ه �ع ن د ���نّ ا �ل�م���ط�ا
و و � م � و
� ّ � � ي� �ّ ع ي
٧.١٣
ّ ّٰ �زّ ّ ا � ل ا ُ �
�
ح ب� ا �ل�ع��ب�ا د �عب��د ا �إ �ل� ب����ع�د � ح�م� د ��م
حب ��و ب� �و �ل ن� ي� م
� �مك��ل ت� ��م ا �ن �
ح ب� ا لله �ع �و ج���ل ح� ��س �ه ح��م�د �و و
ٱ �
ج�ت
ح�ّ�ب��ة د ر�ج���ة �إ ��ل�ى ��ني���ل �ص�ل�ا � �م�ع�ا ����ش�ه �م� �و�ف��ور�م��ع�ا ده� .و�م ن� � ��م�ع ت� ��ل�ه �إ �يّ�ا ه� .ف��ت��
�ك�و ن� الم
�
� ع ح
��ا ن خ� ف �ذ �
��ل�ا �� �ل��ك. ن ا ل��ا ��م ا �ل �ش
� � �ش �ق ّ � ا � � ا ن ��� ت �ل
�خ
� �ب �
�
ك م � ء � �
�ق� �� ا �ص�ل��ت� � �مك�ل� ��س�ع� د ���ت�ه � .او �ل�� ��ي� ا � �ل
�
ك
158 158
Unique Sayings and Pithy Words
ʿAlī said: Blessings are connected to gratitude and gratitude is linked to fur- 7.10
ther blessings. The two are tied together in a single tether. God will not cut
off his blessings unless his servants sever their gratitude.
ʿAlī said: Four things kill the soul: Sinning incessantly, arguing with a fool, 7.11
too much dallying with women, and keeping company with the dead.
He was asked: Who are the dead, commander of the faithful?
All those mired in luxury, he replied.
ʿAlī said: O people, whoever knows his brother to be a decent man should 7.12
not give ear to rumors about him. If a man’s behavior is virtuous, I have good
hope for his intentions. Do not sow doubts in your heart about him; whoever
knows his brother to be a decent man and still gives ear to rumors about him
unnecessarily casts his own heart into doubt. An archer may shoot, and his
arrows may go astray—the injustice of this can destroy you.
The span of four fingers separates truth and falsehood (and he gestured
with his four fingers, placing them between his eye and his ear). Truth is say-
ing: “I saw with my eyes.” Falsehood is saying: “I heard with my ears.”
ʿAlī said: Whosoever turns his soul away from base ambitions perfects his 7.13
character, whosoever perfects his character is praiseworthy, and the praise-
worthy man is loved. God’s servants do not love a man unless God loves him.
This love becomes a means for him to gain a decent living in this world and
abundant reward when he returns to God. The bliss of a person for whom
the two come together is perfected. The perfect wretch, on the other hand,
is one whose state is the antithesis of this.
ʿAlī said: Possessing great wealth and having many children are not the mark 7.14
of excellence; excellence is obtained through great knowledge and abundant
kindness, and by vying with people in worshiping the lord. If you do good,
praise God. If you do ill, ask him for forgiveness.
159 159
� � �� �� ���� ��� � � �� � � ��� �
���������������� ����������� ������� ��� ������� �
� � ����� ��������������� �������� � ��
�
أ�ذ ن �ذ ن ا ف ّ
�ة �ذ � � �ف � ن ا � ا � ن �
�و �ل�ا �
�ه�و ي��ت��د ا رك �ل��ك ب���ت� �و��ب� �ور ج��ل�
�خ�ي�ر ��ي� ا �ل��د����ي� �إ �ل� �لر�ج���ل��ي� :ر ج���ل� �� ب� ����ب� � �
��خ�ي�را ت�. ���س�ا ر ���ف� ا �ل
�
ي عي
�ت ق � �� ف ق ّ ا ُتق ّ ّ �
�و �ل�ا �ي��ق���ل��ع�م�ل �م� � � ��و �
ى �وك�ي ��� �ي�����ل ��م� ي�� ���ب���ل.
ع
160 160
Unique Sayings and Pithy Words
There is no good in this world except for two kinds of men: one who com-
mits a sin but atones for it by repenting, and one who hastens to perform
good deeds.
No deed is too small if it is performed with piety. How can something that
is accepted ever be too small?
161 161
� � �� �� ���� ��� � � �� � � ��� �
���������������� ����������� ������� ��� ������� �
� � ����� ��������������� �������� � ��
�
َ�خ َ أ ٱ
ن
ح���م�ه ب��م ن� ���ل���ف�ه� � .إو � �ق�ه �و �ل�� ��� ت��ّ ���ف� � ك�
�
� �
��س
ن �خ ا �� ف �ق ا ا ��ف ّ
���ض�� � � �
ل � � � و � ه. ر �� �
�غ�
ب س �ى ي �
ل�ع� �� ��
���م�ا � ��لت
مي م ي ي �إ
ف � ق ّ أ أ � أ � � �
ن
�ه�و�م� ع� � . ح �ش�� � او ر� �ي�ا �م ن� ر� ���ي�ه ����ث� �� ���ط� ���ل�ا ت� �هيّ��� �ل�ه�ا � ح��د �ى ال بم�� �هم�ا ت� ا �لم�ع ض� �ن�ز �ل ت� ���ب�ه �إ �
م
أ أ�خ � أ أ � ت � �أ ّ � ا
ا � � ا ��لَ���� ا ��ل��� ا ت �ف ث غ�ز � � ن
س� �
�� ��و� �ل� ���ن�ه �ل� �ي��د ر�ي� � �ص� ب� � �م � � ���ط� � .ل� يح�� ب ش��ه� � ��ي� �م���ل �� �ل ا �ل�ع� كب ب س ب
� ن ا � �ذ ّن أ أ
ا ��ل�عل�� ��ف� �ش�� ء �م ّ ا � �ن � � ا
�غ� �م� �ه��ا� .ق�ا �� ���ش ����ئ�ا � ش��� ء �ل� �ر �و �ل� ���ي�د ر�ي� � � �ورا ء ��م� ب��ل � ي �ي� ��م� ك
�
ب �إ � س ي ب �ي� م م
� � � � � � ت �ت� ٱ أ � �ظ ن أ � �ن ّذ
ا
�ق�ا �ل �ل�ه �ل� ي���عل���
ا
ل�� �ل� �ي��� �ك�� ب� � ���ره �و � � ��ل��� �ع��ل��ي�ه � �مر� ك� �� �ب�ه �ل�م�ا ي���عل��� �م ن� �ج� ��ه�ل � � ���س�ه � ك��
� �ف �ن � ظ �ي �
�
م ي م م م �إ
ف
�. ����ث�ّ ج���سر �� ك��
ح�
م م
ع���ذ ���مّ�ما ��ل�ا ����ع�ل�� ش�ه�ا ت� خ��ّ�ب�ا ���ط�ج� ه�ا ��ل�ا ت��� .ل�ا ���� ت �
ا��ش ت َ ّ ا �ف �
�
ي م
ر ي � هو�م� ��ت�ح �ع�� � او � رك�� ب� � ب
�� � �ف� �
َ
ه���ي�� . �� �� �ق�ا ����ط� �ف���غ� ���ن� �� .ذ�� � ا ا ��ل � ا ���ي��ة �ذ ْ �َ ا ��ل � ا ��ل ش � � � ل
���في����سل��� � ��ل�ا �َ��َ�عض��ّ ���ف ا ��ل��ع��
ر و يرح � ي م ي ر و رو و
م ُ م ي � ي� م ر ع
س ضِ ب
��ح ا � � ا ���ا ���ئ�ه ا �� ف�ل� �� ا �ل � ه ا �ل� ا �� ث � ��ت خ� �م ن ه ا �� � � ا ء � ����ست�� َ ّ ق
� ر � .ل�
م رج ��ح�ل �ب ��� ض� �صر� �� ل�د �م� وي �ب�ت�ك�� م��ن� م�و ري� و �
أُ ي
�قّ ل� ا أ � ا ُق ّ ظ � ن ٱ ّ ا ��ف � � �� ا ٌ ّٰ
ح�. ��ص�د ا ر�م� � �ورد �ع�ل��ي�ه �و �ل� �ه�و� ��ه�ل �ل�م� �ر ����م� � د �ع� ���ئ�ه �ي� عل��م ا � � �ء � او لله �ب��إ � ��مي��ل
ح ّ ا ��ل� �ا �� ��ل ا ّٰلله ��ل�ع��د �أ�ع�ا �� �ه ا ّٰلله ��ّ ��ث� �ا ��ؤ ه �ع� ��ن ��ف ��� �ه ف���ٱ ��س��ت �ش أَ�َ ا نّ أ
ع� �� س �ن �ن � �ن � �
� �ل� � �إو � � ب
ر �ل�ى ج �ل ب س �إ ى
٧.١٥.٣
162 162
Unique Sayings and Pithy Words
what others have found perplexing. When his opinion goes against another
judge’s view, he tells people the other is immoral. He does not follow his pre-
decessors in his judgments. When an impenetrable case comes to him, he
assembles jumbled thoughts from his own opinions then gives judgment. His
words are as weak as the spider’s gossamer thread.59 For when he errs he does
not know whether he has erred or judged correctly. He does not know that
beyond the place he has reached there is yet another path. If he comes up
with an analogy, comparing one case to another, he never doubts his own
opinion. If a case becomes too dark for him to grasp, he hides this fact, for he
knows he is ignorant, and does not want it said that he does not know. Then
he boldly passes judgment.
This man is the key to darkness, one who mounts the steed of sophistry
and stomps about in ignorance. He does not recuse himself from a case which
he does not understand, else he would be protected from erring. He has not
bitten into knowledge with strong teeth, or else he would earn something
good. He flings around hadith reports just as the wind scatters dry leaves.60
Inheritances weep from his injustice, the lifeblood of the unjustly executed
screams from his wrongdoing, and prohibited private parts are made law-
ful in his judgments. By God, he is not qualified to send forth with a legal
pronouncement cases that come to water at his watering hole, nor is he de-
serving of praise for his extravagant claims of his perfect knowledge of truth.
The most beloved person in God’s eyes is one who, with God’s help, keeps 7.15.3
his base soul under control. He wears the garment of fear and dons the robe
of grief. A man of conviction, he divests himself of doubt and awaits the ap-
proaching end of his life on earth, always mindful of this approaching end.
The lamp of guidance shines forth from his heart. With its light, he brings the
distant close and makes tribulations easier to bear. He thinks deeply and gains
much, he looks hard and acquires perception. When he finds sweet water, the
path to it becomes smooth for him, and he drinks his fill. He now sees how to
dispel every darkness, and knows the boundaries of every ambiguity.
He has removed the garment of desire and divested himself of aspirations.
Putting aside the tumultuous aspirations that occupy most minds, he holds on
to just one. Escaping the grip of blindness and the companionship of whim, he
becomes himself a key to right guidance and a lock in the door of perdition. He
seeks to open the door of knowledge, plunging into its sea and venturing into
its depths. Its paths and beacons shine bright for him. Grasping the stoutest
163 163
� � �� �� ���� ��� � � �� � � ��� �
���������������� ����������� ������� ��� ������� �
� � ����� ��������������� �������� � ��
�
ّ �ف أ ّٰ �ق�د ��ن �
��ض��ا ء ا �ل �ش�� ن � �أ �ت�ن ا �ف
�ص� ��ن ��ف ���س�ه لله �ع�زّ �و ج���ل ��ي� � ر�ف�� ب � . س م�� � � � �ق�� ن �ع��ل �مث
�ب� �م �ه� .و � ي� �ى ل ي
�� � �
� ل
ي� ا م� ه
� �
�
ع
أ أ أ
���ّ �ف ��ل� � �ص��ل�ه .ف��ا ��ل�� ض�� ا ��ل�� ذ� �� �ه� �ف��ه�ا �
�ك
� ه ّ
د � � �
�ي ل� �
ع د ا � ��
��
�ك ا �د ��ص � ا ��ل�� �م� �م ن
ر � ي و ي� ور ل رع �إ ى ر ل ور ور � �إ
ت ف اّ ف ّ � ّ ف ق
ك�� ��ل� �� ض �ة ��ض��ا ء �ن�� ه ��س�ا ق �ة
ع�� � او ت� ك�����ش �ا �� � بم�� �هم�ا � د �� ���ا ���ئ�ه � .ا �� � �ش
ر � ى �إ
ن
ر و ي � �م ش���ر�� �ب�
ع ج
�ف ا ��ل�ع�� ث�� �ة ��ل��ل � َ � � ا �ّ ا �ق � � ََ �
��ص�ده � .ل�م �مر ��خ�ي ر�م ��ط�لب�� �إ �ل� �� �ص��ا � �ظ ��ل���م�ا ت� د �لي���ل �ف�� �ل او ت�� .ل�ا �ي��د � ��� �ا ت� �م �م�ع ض�
ع ل �بح
ّ ٰ � ق �ة أ �ق��ل ه � ��م ن ��ن ��ف ه ا ��ل ت ��ل ق
�ق�ا ه ا ّلله �ع�زّ �و ج���ل ��ل��د��ي��ن�ه �ح�ا �و�ل� .ب ���ي�� � �ب ��� ��ص�د �و �يّ�ا �ه�ا ي� � ي�ه�ا �ي���
ب�� و ��ى ��س� ��ي� �إ �
�إ
أ
�ه� � او ��ل��د ��ع�ا ء �إ ��ل�ى �م�ا ك�
���ا ن�� ت� �ع��لي��ه ح ّت��ه� .خ���ل ����ف��ة �م ن �خ��ل�ا ��ئ�ف� � �ن�����ي�ا ء ا ّٰلله ���ل�ز � � ���ط � ��ق�ت �و�ج��
ب وم ري م
� ب � ي
ل�ا َ �م ن �ز � ا � ه �ف ق ق أ� � ت ح ّتا �� �ق ا ب�
ح��ل�ه��� ر� �ه�و��ا �ئ��ده � �إو �م�ا ��م�ه �ي�ض� �� ب� � م� �م� م��ن� ا � ك��
���ه� �� .د � � ك �� د �ع ��ت ��ه � ل��� �
ع � �و � �م و ي م �ج م
�
��ف � � �ة َ ْ َ َ ا ُ نَ � نا�� ن � � ث ّ �ثَ قَ
�ص ار ��ط �� كب� ��و� { �فِ��ي� ����غ�مر�ةٍ��س� �ه�و�} �و�ي� �ح�ي ر �ح�ل � ����ل�ه � .او �ل��ن�ا ��س �ع ن� ا �ل� ح�� � �ي
ن
ي����عم�ه�و�.
َ
�ق�ا ت�:
�
�س�� �� ب �
ط�� � �� � ق��ا ��ل �ع�� ّ �ع��ل��ي�ه ا ��ل�ص�ل�ا �ة � ا ��ل��س�ل�ا � :ا ��ل�ا � نّ� ا ��ل ن��ا
٧.١٦
س بع
�إو م و ل�ي� و
أ ا � ّ أ � � ن �
ف ا � � �ة � � ف �ة أ � � �
ط�ق�� ا �ل� �و�ل�ى ا � �ل� ار �ع ن�� � .ي��د �ع�و� ا �ل ن��ا ��س �إ �ل�ى �عب��ا د ��ت �ه� � � .م�ا ��ن ه �ل� ��� �م � ��ن ه �� ل� ب �
�إ � �م ي رو � �م م
� ا ت �ف� �� �ن �ف� � ا ت � ��نّ ا �أ �ن ��ل�� �ا ُّ � أن
�ه�م �ل�هم� ط��ع� �و �ه�م ب� ��ط� �ع � �ه�م ي�� ي � � �ي��ص�� �ل او �ل�ه�م �و �ل� �ي��ص�و�م� او �و ك�م� �ي� �مر�و� �ه�م �ب� ��ط� �ع �
ا �� �� ق �ة � ث ا �ن �ة ّٰ ّ ق ٱ تّ خ �ذ أ �ة ّٰ ّ �ف
ط��� ا �ل�� �ي�� ��� �و�ه� � ر�ب�ا �ب�ا �م ن� د �و ن� ا لله ج���ل ��ث ن��ا ��ؤ ه� .و ل� ب � �ص�� ا لله ج���ل ��ث ن��ا ��ؤ ه ��د � ي ��ي� �م�ع�
م � ُّ
ا �� �� ق �ة � ث ا �� ث �ة ��فُ ّ ا �ق ق تش ّ � ن � �ة أ
�ك��ا ن �
ط��� ا �ل�� ل�� ��س� ��� .د ����رد � او م� ا �ل�دي�� �م ح ت�� .و ل� ب � عه� ا �ل����س �
� �� � ����ُله� ا ��ل ّ��ا�
ك �ج� ب��ا �بر � .
� م ِ بر بو ي � م
ّ أ � �
ن �ا � ا �ا � ا � ط�ق���ة ا ��ل ار ���ع��ة � ��ص � �
�ي���ت ش��� ّرد ا �ل���ش �ا رد �م ن� ا �ل�إ� ب���ل � .او �ل�� ب �
ح� ب� ا �ل �ري� ء� .لي����س ي���عب��د �و� �إ �ل� ا �ل��دي�� ن�� ر ب
� ن ا �� �� ق �ة � � ن � � �ن ا ّ � ا �ل� ن � ا ��ل��د ��ه �.ا ��ل���ط��ق���ة ا ��خل ا �ة ق ّ � خ ا
ط������ �م��س� � ار ء �م� د �ع�و�� .ي� ��ط�لب ��و� ا �ل�د �ي�� ب��زِ �ي� ا �ل�ص� ح��ي�� .و ل� ب و رم و ب
� � � ا � أ ا � ا أ �خ �ذ أ َ ْ �ة ن أ أ ّن �ة ف �
ح�ل� �ل� � ��� �ه�ا � � ح��د �ه� � � ي� �ش�� ب �� �ش�� ب ��ع� �م ن� ا �ل���ط�ع�ا � �ل� ي��ب��ا �ل�ي� � � ا �ل��س�ا د��س� ���ق� ار ء� .إ ��م�ا �ه�ّ � �
م م ع م م
حَٰ ٱ �َّ� � نَ ف ق ا � َ َ ا ُ ٱ � َّ ْ
� � ّ�ز ا � � ق �ة � ا �ة � � ذ ن أث ن ّٰ ّ
�ه�م ����� �ل {�وِ�ع��ب� د � �لر �م نِ� � �ل� ذِ�ي � ط��� ا �ل��س� ب���ع� ا �ل��ي�� � ���ى ا لله ج���ل �و�ع �ع�لي� ح ار �م� � .او �ل�� ب �
�
َ َ
� ّق � َ�ْ �شُ نَ َ َ ٰٱ � �أ ْ�� َ ْ نًا َ �إِ�ذ َ�خ ا َ ��� َ ُ ُ �لَ ُ نَ َق �ُ ْ َ َ ً
��ا هِ� �� �لو� �ا � �ل او ��س�ل�ا �ما}���� .ث� ��ا �ل �ع��لي��ه ا �ل��س�ل�ا � : ط����ه�ما ج ي�م�� �و� �ع��ل�ى� �ل� �ر ضِ� �ه� �و� �و ا �� ب
م م
َ َ � ُ نَ ٱ �ّ َ َ ثُ نَ ٱ �ْ َ َ ُ َ � � ذ ف � ق ��ل ّ �ة أ � ن �ة ّ
ح�� � بو� �ر ا �ل�����سم� �إ ��ن �ه� { � �ل�� ذِ�ي� ن� ي�ِر� ��و� � � �فِ�ل ْر د �ْو��س ���ه�ْم فِ��ي�ه�ا �خ��اِ�ل��د �و�}. � او �ل�� �ي� �� �ل� ا � ب
م
164 164
Unique Sayings and Pithy Words
of handles and the strongest of ropes, he has the conviction of someone who
sees all things as clearly as the light of the sun. Doing what he does for God,
he follows the highest standards, sending back any who come to his watering
hole with the right answers, and tracing every branch to its root. The land in
which he lives is illumined by the radiance of his light, and is peaceful due to
his justice. He removes misfortunes, elucidates ambiguities, and repulses ca-
lamities. He is a lamp in the darkness and a guide in the wilderness. He pursues
every repository of good and seeks it wherever it may be found. Knowledge
is his heart’s yield and his soul’s desire. This is what he aspires to and strives
to attain. He is the one remaining sage, whom God has preserved for his re-
ligion and maintained as his proof. The true successor of God’s prophets, he
follows their path, calls to their religion, and conveys their proofs. Entrusting
his reins to the holy book, he takes it as his leader, and lays down his saddle in
the place where the book has deposited its precious belongings, abiding there.
This is his life, while other people are turning away from the path,61 «erring in
droves»,62 and milling about blindly in their confusion.
165 165
� � �� �� ���� ��� � � �� � � ��� �
���������������� ����������� ������� ��� ������� �
� � ����� ��������������� �������� � ��
�
�� ن �ز ا � ه ّٰ ت ا �� ف� � � � ّ ٱ � �ف
�ق�ا �ل� :ي�ا ك�مي��ل� ����ث� � �لت�� ت� �ع��ل��ي�ه ا �ل��س�ل�ا �م �إ �ل�ى ك��مي���ل ب�� �ي� د رح��م� ا لله ���ع� ل�ى ���
ٱ م
� ا �أ � � ا �ل� �ؤ � � ن ق ا �� ��ف �أ ��� ا �ف ا � �أ ��ض � أ ن أ �� ��� ك قا � ��
�ه�م ي� �م�ي ر م� م��ن�ي�؟ �� ل� :ي� طر � �ل� ر � ���ه�م� �� .ل �مي���ل� � :وي�� � �ط�لب � � ��ط�لب �
����ذ � ا ا ��ل��أ ض�� �ف ا ���ش �ا � ا �ل��م�ا ء ���ط���ا � ا �� �لق� �آ ن� �ش�� ��ع�ا ا � ا ��ل��د �ع�ا ء د �ث�ا ا�� .ا ك��
�� ���د ���ه .ق��د �ٱ تّ خ
� ج�
ت
ر ب ي رو يب و ر و ر�ر و م�
� ن ن ا ��� ش �ق ا ن �غ ا � ا �ل� �ُ �ف� � َ �َ��ق ع� ن� دَ ����س ا ��ل�ث��ا �
�ق�د � او �و � �ش����ه�د � او �ل� � �ض� �إ � �� ب ��و � ي� �� �ر �� ��
ع
ي ل � و � ��ض
� ر � ي . �ب ي� ي نِ و � ي �
ل ا�
م ٰ �إ � م
ف ّ ّ ّ �ُ�� �ف ا � ن �خ� ��� ا �ل�� ��ز �َّ � ا � ن �ق ا �� ا �ل�� ��ُن� َ �ق
�ص ت� � �ل �� �ول���ه�م� .ي��د ��� ا لله �ع�ز �و ج���ل �ب��هم� �و �إو � � ل�و م ي � ط�و م ي و ج � ب� ي عر ��و �إو �
� � ع
ّ ٰ � آ �
ث ن ا �زّ ّ ا � اا ن ات ف � � ا ات
ا �ل�ع� ��ه� � � او �ل� �� � � او �لب��ل� �ي� �ع� ا �ل��ن� ��س �و�ب��ه�م ي��� �قِس��ي� ا لله �ع �و ج���ل ا �ل�ع��ب� د ا �ل�ي�غ�� �م�
ا ّٰ قّ ا ّ � � �
�ق�ا.ح�� ح��� � �
�ح�ا ب� .ا �و�لئ���ك �ع��ب� د ا لله � ا �ل��س��م�ا ء � �و��ن�زّ ��ل ا � �لق� ���ط �م ن ا �ل���س
� ر� ي
166 166
Unique Sayings and Pithy Words
ʿAlī then turned toward Kumayl ibn Ziyād, and said: Seek them, Kumayl!
Where should I seek them, commander of the faithful? Kumayl asked. You
will find them at the ends of the earth, replied ʿAlī, they have taken the earth
as bedding, its water as perfume, God’s book as garment, and prayer as robe.
Their eyes weep, their clothing is dusty, and they have severed all ties with
this world. If they leave they are not missed, and if present they remain
unknown. If they ask for a hand in marriage they are refused, and if they
speak they are not heeded. Yet it is because of them that God turns away
scourges, calamities, and trials from the world. It is because of them that God
gives people water to drink, by sending rain from the sky, droplets from the
clouds. They are the servants of God. Truly. Yes, truly.
ʿAlī said: People can be divided into seven categories, each category sus- 7.17
tained by the others and needing the others. These categories are: God’s sol-
diers; scribes who write for the elite or for the public; judges who dispense
justice; government clerks; people who pay poll taxes and land taxes: “pro-
tected peoples,”66 conquered peoples who have converted to Islam; traders
and artisans; and the lowest category, that of the poor and needy. God has
prescribed a role for each, drawing the boundaries through the laws man-
dated in his book or in the practice of his prophet. This is a covenant from
him, one that we preserve.
Soldiers serve with God’s permission as protection for the general public
as the ornament of governors, the might of religion, and the path to security
and ease. The public is not sustained except through them. Soldiers in turn
are not sustained except by the land tax that God has ordained to be used for
their maintenance, through which they gain strength to fight their enemy,
and upon which they depend to improve their living conditions and fulfill
their basic needs. These two groups prosper only with the help of the third—
judges, tax collectors, and clerks, who conduct the affairs of society, estab-
lish justice, collect taxes, and are honest stewards of the specific or general
affairs assigned to them. All these groups are sustained by the traders and
artisans who gather together the stuff of life, set up markets, and suffice the
other groups in their daily needs with services that no one else can perform.
Then comes the lowest category, that of the poor and needy. People in all
other categories must help them.
167 167
� � �� �� ���� ��� � � �� � � ��� �
���������������� ����������� ������� ��� ������� �
� � ����� ��������������� �������� � ��
�
ّٰ ا ���ص��ل � ا َ خ � � �� ن � �ق �ة أ � �� ّ
ل��ك�ل �ع��ل� ا ��ل� او ��ل�� �
�ق� �م�ا � �ل�ز �م�ه ا لله حقّ� �ب ��ق��د ر ��م� ي �
ح�ه �و �ل� ي�ر� ا �ل� او ل�ي� �م� ح�ي��� � �و� �
أ ج ى ي
�قّ ا �� � � ه � ا خ� �ف ّ �ث ق �ل�ز � ت � ت � ن �ن �ف ت
�� � �و� ����ل. ��صب� ر�ع�لي�� ي�ف�م� ����ب�ا رك �و���ع�ا �ل�ى �و� ��و���ط��ي� � � ��س�ه �ع��ل�ى � �و�م ا ل�
ح� �و ل�
�قّ
ل ا � � � ا ن� ا أ ن ت أ � � ن ّ ا ٱ �ؤ ��� خس ت �ن �ف � ا � �ذ � ��ف �
ح�د ر�ج��ل��ي�� :إ ��م� � �مر� �� � � ��س�ك �ب� �ل��ب� �ل �ي� ا ��
ح �و��ق� �ل �ع�لي��ه ا �ل��س�ل� � � :إ ��م� � ��� � �
م
٧.١٨
� �ف أ ّ ُ ُ ُ ٱ
��س � ب � ب و ي
ت
������ي� ���س�د �ه؟ � ��م�ا �م��ت��ل ��ا �ل ن
م�� ���م�ا
ر �ك �
حقّ �ت��ع ���ط� �ه � �خ���لق
� و �ي �
� � � ج ا
و � �حتج�
��ا ���ك �م ن ف����ف ���ي�َ � �
عر ى ع �إ م � ب � ب م
� �� ف ّ � ا �� � ن � �ئ � ت � �إ�ذ ا � ئ ا � ن � ذ �
�ك�� ا ل��ن� س � ��س � ��ك ي ��س�و � ب��� ل�ك.
� م ��
� ل م ع �
� �ا د ا ��ل�ُ�د ث��ّ � َُ �ة أ � �و�ق�ا ��ل �ع��ل��ي�ه ا ��ل�ص�ل�ا �ة � او ��ل��س�ل�ا � :ا ��جل
ي � �ه�ا د �ث�ل�ا �ث� ّ� � :و�ل ��م�ا ي��غ����ل ب� �ع��لي��ه �م ن� ا �جل �ه
م
٧.٢١
فُ أ م ا � �إ�ذ ��ا ن � ق � � نثّ �
� � � ا ف ا �
���ع � �ع�ل� ها �� ُ
�� ار ��ك��س ج �ل
�ن ن �
��رم� ك ا �ل��ل���س�ا � �� ا � �لق���ل ب��� .ف� ا ك�� � ا �ل��ل ب� �ل� ي�عر� معر�و�ف� �و �ل� ي��� ك
ن � � � � � � �
م
أ ف
� ��س����ل�ه.
168 168
Unique Sayings and Pithy Words
Each group has rights that the governor should uphold to the best of his
ability. The governor should not transgress the sphere of God’s mandate for
him. He should train his soul to cleave to truth and forbearance in all things
light or burdensome.
ʿAlī said: You can be one or the other: Either you have a generous soul and 7.18
spend freely on what is right—and if so, why hold back from giving where
you should? Why relinquish your noble qualities? Or you are a man who is
afflicted with refusal. O how quickly people will stop soliciting you when
they realize it is of no use!
ʿAlī said: The believer owes the believer seven things: He should greet him 7.19
when he sees him, answer him when he calls, visit him when he is sick,
follow his bier when he dies, wish for him what he wishes for himself, dis-
like for him what he dislikes for himself, and help him with money if he is
in need.
ʿAlī said: People are of three types: A person who is resolute in rejecting 7.20
worldliness, a person who is patient in fighting his passions, or a covetous
person who is led by his desires. The person who rejects worldliness does
not revel in what God has given him, nor wastes time regretting what he has
not obtained. The patient man reins in the base soul that pulls him toward
the world, and stops it from directing its gaze at worldly pleasures. But the
covetous person answers his base soul when it calls him to the world and
obeys it when it commands him to give the world preference. He sullies his
honor by it, abases his character for it, and forfeits his afterlife for it.
ʿAlī said: Righteous struggle is of three types: The first to be overcome in this 7.21
struggle is the hand, next the tongue, and next the heart. If the heart cannot
recognize good or decry evil, it is upended and turned topsy-turvy.
169 169
� � �� �� ���� ��� � � �� � � ��� �
���������������� ����������� ������� ��� ������� �
� � ����� ��������������� �������� � ��
�
ٱ
�ح�� ن
� � ��ق�ا ��ل �ع��ل��ه ا ��ل�ص�ل�ا �ة � ا ��ل��س�ل�ا � � :ث�ل�ا ���ث��ة � � ��ث ن��ا ن� ��ل���� ��ل��ه� ��س�ا د �� � :م��ل�ك ������ط�� ب� ن��ا
٧.٢٢ ي� �ج ر ي ي س �
و ي س م م و ي و
� ق ّ ��ف ن ا� � � َ ّ ٰ
ّ �ذ أ
�صر �ي� ا �ل�� ر. �و �و�م��� ��ه�د �و ��ط�ا �ل ب� �يرج � ا �ت
� ب ��ع��ي�ه �و��س�ع �ج�م � �خ� ا لله �ع�زّ �و ج���ل �ب���ض � ��
� � ن�� ّ
آ َ
ّ وب �ي
ُ � �ة � � �ق � ا ��ل� ن ا �ل �ش ا � � �ة �
� َ � �
ل����ت�ا ب� � �و �ث�ا ر ا �ل�نب ��ّو � .ه��ل�ك ب����ع�د
� �ع��ل��ي�ه �ب�ا ��ي� ا � ك����ل� � او �ل����طر�ي��ق� ا�لمن�� �ه ي��م��ي� �و ���م� ل م ضِ�
� � أ أ
ن ا ّ ه ��زّ � � ّ � دّ �ه��ذ ه ا � � � ّ �ة � ا ��ل� ف ج ٰ ّ ت ٱ �َم ن �ٱدّ �ع �خ
�س��� � او �ل��س�و ��ط �ل� �م� ب� ي ى �و��ا ب� �م ن� � ��ف��ر�ى� .إ � لل ع و ج ��ل ب� �
� ت أ �ص���ل �ذ ت ت ف َ �ة فٱ � � � �أ
�. ن �
حوا ا � ب�ي��� ك�� � �ت � � ا � ا
ح�د �ع��ن�د ا �ل�إ� �م� �م �ي�ه�م� �ه� او د �� � .س � ر � او ب��ب��ي �� �و�ك�م � �و � � �لي����س �ل� �
م
ّٰ ّ ّ �
ح��ي�د ا لله �ع�ز �و ج���ل: �و��ق�ا ��ل �ع��لي��ه ا �ل�ص�ل�ا �ة � او ��ل��س�ل�ا � ���ف� �ت��و�
٧.٢٣
مي
� � ا
� ��خ
�
�
ا �ده ح� ت�
��ا �
� � �ده ح� ت� ه ت �ف
� �م � �� ا �
� � ك �
�
�
ل ا ��نّ �أ�ّ �� ا ����د � ا � �ة �م� �ف �ة ا ّٰ ه �ت
ص ل ��إ �
ل �ي� و �
� ل ك
�
م� و �ي � �
�
ر و �� ع ل �م ��و ى � � ع �إ � ول ل ي� ��ن� عر� لل
�ف ّ ف �ة أ �نّ ا � � �ة � �ن �ف � � � �خ
�ل�ه � او �ل�إ� ��ل�ا ��ص �ل�ه � ��� ا �ل�ص���ف�ا ت� �ع ن��ه ب� ش����ه�ا د �ك�ل �ص��� � � �ه� ���غ�ي ر ا�لم�و�ص�و�
أ �ن �ف ا ا �لَ َ � � أي
�ح�د ث� �و�ش���ه�ا د �ة ا �ل�م�و�ص�و�ف� � نّ�ه ���غ�ي�ر ا �ل� �صف���ة �و�ش���ه�ا د ت�� �هم�ا ج��مي���ع�ا �ب�ا �لت���بن�ي��ه �ع��ل� � � � ��س� �هم� �ب� �
ى أ
ّ ّ �ف ا ّٰ ه ��زّ ّ ف��� � �ّ �م ن � ّ ف ا �ل���م�م�ت �� �م ن ا ��ل�� �ز ��ل���.فَ�م ن
ح��د ه ���ق��د ��ع�د ه �و�م ن� �ع�د ه � و � ه دح� �د �ق� ل �
� �ج و � ع لل � ص� و � � نِ �
��ض ���ف ؟) ف���ق��د �ٱ � ت ع � أ�ز � ه � ن � ا � ف أ
�س�و�ص���ف�ه �و�م ن� �ق�ا ��ل ( ��ف���ي�َ؟) ف���ق��د � ّ�م ن��ه � �
�
�
�ق�د � �ب� ���ط�ل � �ل� �و م� �ق� �ل ( يك ����
م أ أ
ف � � � ن ا �� �ا �َ ف��� � �خ� �م ن ه � ن ا �� � � ن ف��� ن
�ق�د ���عت��ه �و�م ن� ��ق�ا �ل ( �إ �ل�ى؟) ���ق��د �ق�د ��ل�ى �� �و م� ��ق� ل (ي �؟) � �و م� ��ق� ل (�ع�ل ؟) �
م
ّ �إ�ذ ا� ّ �إ�ذ ا� ا �إ�ذ ا� � �إ�ذ � ا ّ
�ق�د �ور �ور ب� �ل� �م �ر��و ب� �و�م�ص�ِور �ل� ��ع�د ا ه� .ع�ا �ل� �ل� �م�ع��ل�و� �و��ق� د ر �ل� �م��
ب م م
�ت� ا ��ل �ف �ق ا � �ف ه ا �� ا ف� ن � ذ � � ��ّ َ ف
�م�ص�ّور� � .ك�� ل�ك بر �� ��ب� رك و�ع� �ى و ��و� �م� ي �ص�� ل�و ص ��و�.
� � � � � ا ت
�� ا ن � �
170 170
Unique Sayings and Pithy Words
ʿAlī said: There are three and two more, no sixth: An angel who flies on two 7.22
wings; a prophet whom God has grasped by his two arms; and a man who
strives to perform good deeds. A seeker who hopes for God’s forgiveness;
and a sinner who will go to hell. The tracks to the right and the left lead
into the wilderness. The true path is found by following the remnants of the
book and the traces of prophecy. Whosoever makes false claims will perish
and whosoever slanders will flounder. God has disciplined this community
by the sword and the whip. The leader must not shrink from applying these
punishments. So keep to your homes, and make peace among yourselves.
Another exposition by ʿAlī on God’s oneness: God is one without likeness, 7.24
everlasting without having come into being, creating without effort, exis-
tent without locatability, describable only as ceaseless, known only as un-
bounded, remaining forever without having been assembled, unceasingly
mighty, ancient in primeval existence. Hearts quiver from awe of him. Minds
are struck with wonder when contemplating his majesty. Heads bow to
his power. Hearts cannot plumb the depth of his essence. The imagination
171 171
� � �� �� ���� ��� � � �� � � ��� �
���������������� ����������� ������� ��� ������� �
� � ����� ��������������� �������� � ��
ا �أ ث ّ أ ��� � ا �أ � ا ا � ا أ �ت ف ّ
�
ّ �ا
���ر�م�م�ا �و�ص�ف� ج���ل �و�ع�زّ ���ب�ه
�ر ب��ت��د �ب��ر � �م�ور��ه� �ب� ك��
�ل� ��تب���ل���غ�ه ا لعل��م� ء �ب� �لب�� �ب��ه� �و �ل� � ��ه�ل ا �ل ��� ك
�
�
ي
�ن �ف
� � ��س�ه.
�� �ف ن �غ � ق أ ن أ
� �وه �غ��ا ��ا ت� ��ل�ا �� ّ�د � ن� ��ن��ت
ّ
�و�ق�ا ��ل �ع��ل��ه ا ��ل�ص�ل�ا �ة � او ��ل��س�ل�ا � � :إ ن� ��ل��
٧.٢٥ ي�ه�ا �ي���ب���� �ل��ل�ع�ا ���ل � �
�ه�� �إ ل�
� ي ب ر ي �
�م�
ك ل
م ي
ي ي � ّ ٱ
� �ف �ة �ز �ت �ق �ف �ة � ن ف �ئ �� ن��ا � ��له�ا �ل� � ن ض
ق �ن �
م��ر�و�ه�ه�ا. �ص ّر�م�ه�ا �ي�ا د ��ي� � ك �ه�ا �ب���ل � � ح��ل� �ي�
���ا � ه�ا �� � �إ �ع�م�ا �ل ا �ل
�ي �
ح��ي�� � ��� � �إ ي م � �إ ى
172 172
Unique Sayings and Pithy Words
cannot adequately grasp the execution of his will. Learned scholars with
their intellects and thinkers with their powers of prediction know nothing of
the Almighty beyond what he has described of himself.
ʿAlī said: All adversities move toward an inexorable culmination. Until then, 7.25
the intelligent man should sleep. Attempts to stop hardships before they
have run their course will only increase their harm.
ʿAlī said: Defend the believer as much as you are able, for God protects his 7.26
back, holds his soul dear, and has prepared a reward for him. Whosoever
oppresses the believer will have God as adversary. Do not make God your
adversary.
ʿAlī said: By God, a group of people will enter the Garden of Eden first on the 7.27
day of resurrection. These people did not pray or fast more than others, nor
perform the hajj or ʿumrah pilgrimage to Mecca more often than others. The
honor is due to the worth of their minds.
Abū l-Qāsim ʿAbd al-Malik ibn al-Ḥasan ibn Ibrāhīm reported to us, saying: Abū Bakr 7.28
Muḥammad ibn al-Qāsim ibn Fahd ibn Aḥmad ibn ʿĪsā ibn Ṣāliḥ al-Bazzāz reported to
us, saying: Abū l-Ḥasan Aḥmad ibn Muṭarrif ibn Sawwār al-Bustī reported to us, saying:
Al-ʿAbbās ibn al-Faḍl ibn Shādhān recounted to us, saying: Muḥammad ibn Ḥamīd and
Ḥajjāj ibn Ḥamza ibn Suwayd al-ʿIjlī recounted to us, saying: Zayd ibn al-Ḥubāb recount-
ed to us, saying: ʿĪsā ibn al-Ash ʿath recounted to us, from Juwaybir, from al-Ḍaḥḥāk, from
al-Nazzāl ibn Sabrah, from ʿAlī ibn Abī Ṭālib, who said:
Begin your meal with a taste of salt and God will remove from you sev-
enty varieties of harm.
Eat seven Medinese ʿajwah dates daily. They will kill any worms in your
stomach.
Eat twenty-one red raisins daily and you will not see any illness in your body.
Meat produces meat.
Tharīd porridge is the staple of the Arabs.
Laden trays distend the stomach and swell the buttocks.
173 173
� � �� �� ���� ��� � � �� � � ��� �
���������������� ����������� ������� ��� ������� �
� � ����� ��������������� �������� � ��
�
ش
�
ح�م�ه�ا 1د � او ء �و�لب��ن �ه�ا �ش�� �ف��ا ء.ح� ا ��ل��ق� دا ء � ������و�ل
� بر و
� ا ��ل�م�ش� ُ
��ح� ي خ�ر�� �م ن� ا �ل��د ا ء �مث���ل�ه. � ��
و� م ج
����س�د. � او �ل���سم��ك �� ذ�� ��ي� ا �جل
ي ب
�� ن �ت ت �ش �ف ��نُّ�فَ ا � ش أ �ف ض � ن �� ُّ َ ��
�و ل� ��س���� ���ا ل�� ���س� ء ب ����ي�ءٍ � �����ل م� ا لر�ط ب�.
ّ ي
� �َ ّ ا �� ف � �ق �� �
�س�� ي����ط� ب�ح�د ه. � ي �ج�د ه �و ل� � او�ل�مرء ي���س��عى ب�
ا ن � ن ا ��ل خ� �فّ ف � �ُ ّ ع
ن أ � ا � ا ق ا ف � ا�� �
���ش�� � ا �ل�����س� ء �و� �
� �� ا �لرد ا ء. � �
��
و ي قَِ ل �غِ ي �
� �
ل � ء ا �د �
�غ�ل�ق� ء� ،و �ل� �ب ���� ء�� ،لي�ب�� ك�ر ا � �م� � را د ا �لب ���
ي � ق ّ�ة � َّ � ا أ � � �ؤ ن ا خ� �ة
ّ �ق
�ف�� ا �لرد ا ء؟ ��ق�ا �ل��� :ل� ا �ل��دي� ن�. �ي���ل� :ي� � ��م�ي را�لم� �م��ن��ي� �و�م� �
174 174
Unique Sayings and Pithy Words
The flesh of the cow brings disease, its fat cures, and its milk heals.
Animal fat removes its measure in disease from your body.
Fish emaciates.
There is nothing better for healing after childbirth than fresh dates.
Man strives with his luck, until the sword cuts with its edge.
While no one lives forever, whosoever wishes to live long should rise
early in the morning, abstain from too much sex, and wear a light robe.
ʿAlī was asked, What do you mean by a light robe, commander of the
faithful? Freedom from excessive debt, he replied.
175 175
� ا �� ا� ن
ا �ل��ب� ب� ا �ل�ث� م�
�ف أ
ع��ت�ه �و�م ن��ا �ج��ا ���ت�ه�
�ي� � ي
د �
� غ
ح��س ن� ب� ن� �� ار ب� ��ق�ا �ل: حّ��م�د ب� ن ا �ل�ج���ز ا ق��ا ��ل� :أ �خ��� �ن�ا ��م ن �ا ن � ت �ت � ّ
� ��م ّٰ ��م ّ ن ن
أ �خ �ن أ
�
٨.١ � � بر �ي � �ب��ر �ي� � ب� ��و�ع��ب�د ا لله ح��م�د ب�� �م��ص�ور ب�� �� ي
�شِ� ك�
�� � ا �ل�����س� ري
ّٰ أ ّ �ٰ � حّ ق ا �� � ّ ث � ق ض أ
�ة ق �
ح��د ��ث ن��ا �ع��ب�د ا لله ب� ن� �ب ��ي� ���ش ي����ب� ��ا �ل:
حق� ��ق�ا �ل� : �
ح��د ����ن�ا ا � �ل��ا ���ي� �م�و��س�ى ب� ن� �إ ��س�
� ح��ّد ��ث��ن�ا ا �� �لق��ا ض��� � �
ح��م�د ب� ن� �م��م�د �� ل: �
ي�
ّق� أّٰ � � ف �ّ �ث ن ا ��م ّ
ح��م�د ب� ن� ��� ي�ض���ل�ع ن� �ع��ب�د ا لله ا �ل� ���س�د �ي� ��ا �ل: ح�د � �� �
��ا ن أ � � �ؤ ن ق � �ف
ي� �ي�� ��و�ل ��ي� �م ن��ا �ج��ا ���ت�ه: ك�� � � ��م�ي را�لم� �م��ن��
� ت� �م ن �ك� ت� ��ع��ث ا ���ت � ��ل� ��ل�ا ��م�ا �ذ ك�� أ
�� ��ا � �ا � ه��ل ت �م ن � �م � � �ا �ش لٰ�
ر � ي وو � ر و �
� �� م � � � � �ج م � �
ل ل
�
�إ �ي� و ه�
٨.١.١
ٱ � ري
� َ � ُ ُ ٰ � �ف �
ث
� �مث�بِ��ت��ا ت� ا �ل��ع��را ت� ب���مر��س�ل�ا ت� ا �ل��عب��را ت� ه ��ف�� �م � ح ت� �عب��را ي ��ت�� .إ �ل
� ا �ل� �ف ار ���ط ��م�ا ��س��
ي ح � �إ
����ث��را ��ل��س��ئ��ا ت� �� �لق���ل��� ا �ل َ ْ
ح��س�ن �ا ت�. � يل ي �و�ه ب� ك� ي
� �ّ � ن ��ف �� ا � ت � � ��ل � ن � �ف�ز ا � �ق ّ ن �ّ ا �ُ � ٰ
�صر�و�؟ ��ح�م �إ �ل� الجِم�دي � �ي� �ط� ع��ك �ف�إ� �ى م� ي�� �لم�� �إ ��ل�ه� �إ ن� ك�ن ت� �ل�ا ت�ر�
نْ ���ن يت� � ا �ت ق �ّ ا ل�
٨.١.٢
� � �ّ ا �ت ا ن ���ن تع � ن � ��
ط�ئ �خ
م
ت ل�
ا �
�ل � ن �
� ف ن ت م نا
��ر �إ �ل� �
��ه�دي�� �إ� ل�ى م� ي�ج��� � ؟ � ك � ئ � � � �
� �إو � ك� � �ل� � ��ب���ل �إ �ل� �م� �ج �
�و� �إو � ّ� �لّ ك م
م�ق�� ن� ��ف���ب�م ن ح ش��� ��ل�ا ا �ل� ت ل
�
� ��ا ن � ا � ف� �ز ن � �ف � ن ا �ل� �ئ ن ح ا ن �ف � أ �
� ر �إ ا � �
� � �
� � � �
ل � �
�
ك � �
ي و �إو ؟ � � �� سم�� ��ص�� � � � �
�ك � �
س ��� ��
ل � ��ه� ا
� و ي و ي وم ل �إ � �ذ ن ي ي ع
ت
�ن�و�؟ ي���س��ي�غ� ث� ا�لم� �ب �
� �ز � � ت ف أ �نّ � ��ا ن � ا � �ز ا �� ا �� �ّ ا �م ن �أ� ا �ز � ه � ا �ة ن �ٰ
٨.١.٣ �وا �لم ن��ل�م �ي��� ب� بر ء ��عم��ل�ه ��� ��ى �ب�ا جل� �صر �ط �إ �ل� � �ج � ��ت� �و �ع��ل�ى ل� �إ �ل�ه�� �إ � ك�� � �ل� ي ج �
� �قي ن ّ أ
�
�إ �لي���ك �ب���ل د � ��و� � 1ج��ل� ؟
ه
أ ن ّ � � ��ن ظ �� �ت���غ ّ � ُ �ٰ
�� ن ��ض���ك ��� ن ا �ل� ش
م��� ك���
�
�ق� �غ
� �ه
� � ع � � � ه
�
� ن��ا ��ا ��ت ل �د �م � �� ك � د� � �
ح م
� � ع� � �ح ن�
� ه ل �
ب ب ي� ر ي� � و � ي �ج ر ي ِ و � ب ج �إ ��إ ي
� �
امت � ٱ م �ت ف � ا ا��ّ
٨.١.٤
خ �ذ � � أ َ
ف ٰ � �ف � �ت
�ور �هب�� ��ك � �و ��س �ص�� �ل��ن� �م� ك��د ر���ت�ه ��ي� ك��ر�ب�ا � ���ه�م� .إ �ل�ه�� ��� �و ج� ب� �ل��ن�ا �ب�ا �ل�إ� ��س�ل�ا �م �م� ��
ي
ف �ل ئ
�صِ �ل�ا �ك.
� ت� � ار �� �ب��ص�� � اج
� ّ ُ � ��ض �ت ح ٱ م ٰ
ف ق
ح د �ن�ا � �ع�م� ت� �ع��ل��ن �ا ��ا �ل��ل�� ن ��س� �� �� �� �� ��ت��ن�ا ل ن � ت
نا �� ن ا ّ �إ�ذ ت غ ه � ر� �
٨.١.٥ ي ب بِ � و بي و ��ح�م َ�� ب�ر����� ا �م�����ن� �ب� ��ط�و� ��و و ي أُ �إ �ل� �ي�
� � أ �ف ُ
ف ُ
�خ �ف ن أ� � ض
�ص �ع�ت�ن�ا ا�لم ن��ا ��ا
ي ع �و� ر �� � ي ��ق� ا �لم ض�
���ا ج� �ق�ور�ن�ا �و���ل��ف ��ن�ا � ار د �ى ��ي� � ��ض ��ع��ن�ا �ع��ل�ى ا �ل� ي���م�ا � ��ي� �ب � � �و ��ج��
ٱ �� ف� ا �ل���مت�� ن �أ �ض �ف ت
�� ف�� ا �ل
ح�ا ش�����ي����ة (ح��لول) �( : .ن���ق�� ض�����ا ء).
� ق ت ق ت نّ
�1ي��� :س����ط�� (د �و) .م�� :س����ط ي� � و
ع �� ي��� ي 1
176 176
Chapter 8
Abū ʿAbd Allāh Muḥammad ibn Manṣūr ibn Shīkān al-Tustarī reported to me, authoriz- 8.1
ing me to transmit the report, saying: Muḥammad ibn al-Ḥasan ibn Ghurāb reported to
us, saying: Judge Aḥmad ibn Muḥammad recounted to us, saying: Judge Mūsā ibn Isḥāq
recounted to us, saying: ʿAbd Allāh ibn Abī Shaybah recounted to us, saying: Muḥammad
ibn Fuḍayl recounted to us, from ʿAbd Allāh al-Asadī, saying:
The commander of the faithful ʿAlī would say in his supplications:
God, if I were not ignorant of my affairs I would not complain about my 8.1.1
misfortunes. If I did not recollect my transgressions, I would not shed copi-
ous tears. God, wash away the traces of my misfortunes with my flowing
tears, and grant me forgiveness for my many offences in lieu of my paltry
good deeds.
God, if you are merciful only to those who are assiduous in obeying you, 8.1.2
where will reprobates turn for sanctuary? If you accept only those who
strive, where will transgressors take refuge? If you are generous only to those
who perform beautiful deeds, what will wrongdoers do? If none but the pi-
ous win on the day of resurrection, where will sinners seek safe haven?
God, if only the innocent are allowed to cross the celestial bridge, what 8.1.3
will happen to those who did not repent before their time ran out?
God, if those who profess your oneness transgress and you veil from them 8.1.4
your protective gaze, your wrath will fling them into the pit of catastrophes
alongside those who assign partners to you. God, by Islam’s grace, bestow
on us your treasured gifts. Purify with your forgiveness what our crimes have
sullied.
God, have mercy on our exile when the bellies of our tombs embrace us, 8.1.5
when the solid roofs of our new homes hem us in with crushing darkness,
when we are laid to rest on our sides in the grave, when we are made to sleep
alone in the narrowest of beds, when the fates prostrate us in the vilest of
177 177
��
����� ������������ ����� ����� ���
���
178 178
Prayers and Supplications
179 179
��
����� ������������ ����� ����� ���
���
180 180
Prayers and Supplications
It is from you that our bodies seek aid in battling its temptations. It is you
whose support we entreat in stripping off the robes of its perplexities. It is
you who will remove the hard shell of ignorance with which it has covered
our hearts.
God, how can our homes protect us from calamities, when each home 8.1.14
conceals within its walls an arrow from death’s quiver.
God, we shall not panic at being removed from the familiarity of our 8.1.15
homes if you grant us the companionship of the pious in our next dwelling.
God, separation from brothers and relatives will not hurt us if you bring us
close to you, O giver of bounties!
God, have mercy on me when all traces of me have become erased from 8.1.16
this world, when any recollection of me has been wiped from the memories
of its people, when I am entirely forgotten. God, I am advanced in age, my
bones have become brittle, my skin fragile, time has taken its toll on me,
the end of my life has drawn near, and my days have run out. My desires
are gone, but my sins remain. My beauties are obliterated, my body has de-
cayed, my joints have disintegrated, and my limbs have fallen apart. God,
have mercy on me!
God, sins have silenced me. My words have come to an end. I have no 8.1.17
argument and no excuse. I acknowledge my crime and confess my wicked-
ness. I am a prisoner of my sins, pledged to my heinous deeds, someone who
has rushed headlong into iniquity. I am bewildered about my purpose, cut
off from all. God, shower your blessings on Muḥammad and his progeny, and
cover me in your mercy.69 Forgive me.
God, even if my deeds are tiny next to what is due to you, my hope has 8.1.18
grown large in the shelter of my confidence in you. God, how could I return
from your presence disappointed and deprived? Never! I fully expect that
your generosity will send me back laden with the favor of your mercy. I do
not let hopeless despair crush my expectations of your goodness, so do not
quash my confidence in you. I place all my hopes in you.
God, if you have mercy on us, we shall weep at our shortcomings in ren- 8.1.19
dering you the obedience you deserve. If you deprive us of your mercy, we
shall weep at the loss of the shelter we sought in you.
God, my offence is great for I have challenged you. My sin is grave and you 8.1.20
will hold me accountable. But when I weigh the multitude of my sins against
the immensity of your forgiveness, I find the balance in favor of your pardon.
181 181
��
����� ������������ ����� ����� ���
���
� ئ� � �آ � �ا ن أنَا �م�ت ن ا ���غ� �ف � �ة � ن � � ت � � � ق ا ئ � ف� �ق أ ��ن �ه�ت ن ا � � ف �ة �ٰ
��ر � �ل� �ك. ه� �إ � � �� �ي� ل ��ل� ع� ا �ل�إ� �س�ع�د ا د �ل�ل��� ��ك ���د � ب � �ي� �لمعر�� ب� ك ل �
�فيم �إ ٰ ي
� �
٨.١.٢٢
� �ن �ف ُ ق ّ � �
ن ظ
�حن��� ��م�ا �ع�ز ب� �إ �ي��ق��ا ��ي� ب��ن� ���رك ي��ف�م�ا ي�� �� ��عن���. �له ن� �ع�ز � ب�ل �� �ع ن ��ت� �� ����ي� �م�ا �ي��ص���ل
٨.١.٢٣
أ ّ ي ي ب ي� � أُو م �إ � �ي� �إ
ن ن � �ذ � � ق ن ق ف ت أ َ َ ت � ق ج�ئ�ت �ٰ
٨.١.٢٤ �إ �ل�ه�� � ��ك �م��ل�ه�و��ف�ا ��د � �لب����س� �ع�د �م�ي� �و��ا ��ق��ي� � �و ��ا ��م��ي� �م���ا �م ا �ل� �ل��ي� �ب�ي�� �ي��د �ي��ك
ّ ي
ت �ذ �
ح�ا �ج���. � � �ل �
�ٰ �ُ َ أ ي
��ن ت � ن ُ �ؤَّ � � � �� � ف � ف�ٱ �خ��� � � أ ن � �إ�ذ
� ف��� ك�
ل��ط ن��� �ب�� ��ه�ل � �� او �ل��ك. �ج�د بمعر�و��ك �� � �س ا �ل�ك و� � ��ر��م ن��� ك��� م� � �له ك�� �م ت
�إ � �ي� ر
ي ي
٨.١.٢٥
ا ئ �ا � ن ا ��لت� ّ ض�� �� � ا � �أ � �ة � نَ أ
ن ا ت ص
� �
ٰ أ
�إ ��ل�ه� � ب��
٨.١.٢٦ ح��ك ��س� ��ل �وع� �عر � ل���غ�ي رك �ب� �لم��س� �ل� ح� �ع��ل� �ب� ب� �م� � ب� �� او ب� �مِ ��
ى ي�
� � � �ف ا 1
أ� � ّ � �ٱ �ن � أ
ا ت � � ا � ا ئ ا ا � ا � � ن ��م ٱ �ت�ن ا ن � أ ن ت� ّ
� � � � ا � ��ض
� م
�ع� د �ل�� .ولي����س � ي �ل م � �ك � رد ��س� �ل ل�ه�و�ف� و طر �ل� ����ظ� ر مرك م� ل�و �. � � � م � � � � � � � �� ج م �
َ
��ٰ �أ ��ق�م تُ � ��قَ نْ َ� ��� َ�ة ا � �أ �خ� �� ا �م �ُلًّا � ا � �أ�ع ا �� � � ا � � ا �ف �أ �ن ا ا �� ا �� � ُ ن �ل�� �تُ�� نْ
٨.١.٢٧
ع�ت�� ر � � ل�ه� ل�ك �إ � م عِ�� هي� � ع��ل�ى طر �ل� ��ط� ر ب�� �و ب� �ل� ��م� ل وب� �ل�إ� ب �إ ل� �
آ
� � ف � ت
��ص�ا ر. ��ي ��فِ� ا �ل� � �ه�ا ب � خ�� �
�ع�لي�
ا ��ئ �ٰ أ نْ أ � �ش ق ا �خ� � ��ق ن ف �أُ � �ا ��ئ أ ن أ � ا �ة ف �أ شّ
�� �ي�؟ � � �م� � ��ه�لا �ل��س��ع� د �� ب����رر�ج�� �ي�؟ �إ �ل�ه� � �ِم� � ��ه�لا �ل�� ��� ء �ل ��ت��� �� ��طي���ل ب� ك�
٨.١.٢٨
م ٱ ي ي�
��ٰله ��ل� �ل�� ��تَ�ه�د ���ن ��ل� ا ��ل� ��س�ل�ا � ��م�ا � �هت��د�� ت� � ��ل� �ل�� ��ت ���ط�� �لق ��ل��س�ا ���ن ���د �ع�ا �ئ��ك ��م�ا
ُ
٨.١.٢٩ ي� ب ي وو م � م �إ � �ي� و م � ي� �إ ى �إ
�ف ن �ة ت � � آ ن �أ � �
ح�ل�ا �و ���ع�مت���ك ��م�ا �عر� ت� د �ع�و ت� �و�ل�و �ل� ت�ر��ز ���ق�ن� ا �ل�� ي��م�ا � �ب��ك ��م�ا � �م�ن ت� �و�ل�و�ل� ���عر��ف��� �
ن ّ
ي م ٱ ي م
�ر ت�. �و��ل�و �ل�� ��ت��ب��ّ ن ���ش �د �ي��د �ع�ق��ا ���ك ��م�ا � ���سجت�
ب م ي�
� � ق � �أ ف ق أ ن أ ق �ن � ت خ ّ ٰ
َ �ة
بر ر �����د � �� �م��ت�� ا �ل ���� ���ك �ع��ل ��م�د ا ر ��ق ث ن ا ق ��س���م� ا �ل� � ا � ن
��� �ل� �ع� ا �ل ف �إ ��ل�ه� �إ � � ����ع�د ���ا �
ل
�
٨.١.٣٠
ج ى � ب � ي ع ب ي أ ي�
��
ا �ل� خ���ي�ا ر.
���ف� �ت�ُ ذ�� ��ّله�ا ��� ن � ���ط��ب�ا �ق� �ن�� ا �ن��ك؟ ��له ��ل��س�ا �ن�ا
أ ��ٰل ��ن ��ف ���س�ا �أ �ع�ز �ز ��تَه�ا ��ت���أ����د � ا �ن�� ك��
٨.١.٣١
�إ ٱ � �ي� ر ي � ب ي� � � ب يي �إ ي�م� ك ي هي��إ � �
� ت ا ُ ُ
�ش � � ُ
�ت ف �
� ث أ �ق ن أ ّ ن ت
ا ا ت ا ن � ا � ت � ن
�ه� �ب��ه�؟ ح�دا ��ي����ك � ����ى� � �� او �ب��ه� ك�ي ��� � �ه�و ي� �إ �ل��ي�ه �م� ا �ل��ن� ر�� �ع�ل� � � �ل � ك��س� �و�ه �م� �و�
ف � � �� ت ��ّ � �ز ن ف ّا 2ت �ٰ ��ّ
ح �و� ��إ� �ي� ك �ير�ج���. � �و ب� ��إ� �لي��ك ي �ل��� �و�ك��ل �م �م�
ك � ل �إ �ل�ه���ك��
٨.١.٣٢
ي ي� �ج ر
فق �ن� ن� ���س��ع��ة ر� � �ذ �ش ف
ن ج�ز ث � � خ �ٰ ي �� �
٨.١.٣٣ ح�مت���ك ����ن��ع�وا ع م� ب �و ب � �ل ا � ����س
ع�و و �م � ا � �� � � ا � � � �
�إ �ل�ه�� �سم� ا �لع� ��ب�د و� ب ي�ل ��و ب�ك � � ا �
�ف �� ف �ة �غ ن � ف ق عن ن � ي �ُ �ّ
� ط
� �� � ن � � م
� ل ا � � � � �
مو� �لو� ع� ا ل��
� �
ع ج ر�م�وَ� ب���س��ع� � ار ��ك ّمع� او �ود ك ر ج�ع� او �و����س�م� ��ص�د ب ج � �و����س�م� ا �ل �
� ��ل��ض
�ا ج� ���ه� �ل���ك جع � � �من ّ ��ص�ا �م ن �ع��ب�ا د ك ����ا ���ك � � �ة � ح�م ت� �ع�ص�ا ��ئ � تّعٱ�ز
����� ج � م �إ ي ي � ي� �� ع بب ب و � � � ع �ل� ا � ب
� د �ح��ى �
ج ج ا ّ � ّ ق � ت�� ُ �� ّ أ
� ا �� � ح��ا � ح��ب�ه ��ل���ك ��م ت اق ا ��ا ��ل��د ��ع�ا ء ���ف� �ب�ل�ا د ك� .و� �
� �ج� �ول��ك�ل ��ل ب� �رك���ه �ي� ر ب ِ ل��ك�ل � ��م�ل ���س� �� �ص� � �إ ي ي ب
�أ ف ٱ
( :ل� ن�ت� ظ����ا ر خ���يرك ا �ل���م� �لو��). 1
�أ ع
ت ف
�� ي��� ي(���س� ل و). �ه���� :ض 2
182 182
Prayers and Supplications
God, when my errors distance me from your gracious kindness, convic- 8.1.21
tion in your generous affection brings me comfort.
God, when heedlessness lulls me to sleep instead of preparing for my 8.1.22
meeting with you, awareness of your generous favors rouses me.
God, even if my mind has deserted me in setting right my affairs, my con- 8.1.23
viction that you are concerned for my well-being has not.
God, I have come to you in deep sorrow, robed in destitution and poverty. 8.1.24
The degradation that my need has prompted has placed me before you as the
humblest of the humble.
God, you are generous, so be generous to me, one of your mendicants. 8.1.25
Be munificent with your gifts, and place me among the people who receive
them.
God, I stand this morning as a mendicant at your favor’s door, having 8.1.26
turned away from all but you. Your beautiful kindness cannot dismiss a
mournful beggar, one who must wait upon your command.
God, I stand at the bridge of dangers, on trial for immoral deeds and un- 8.1.27
heeded lessons. If you do not lighten my burden and help me cross I will perish.
God, have you created me as one of the wretched, who weeps long and 8.1.28
hard? Or as one of the blissful, awaiting fulfillment of hopes?
God, if you had not guided me to Islam I would never have been guided. If 8.1.29
you had not loosened my tongue in prayer to you I would never have prayed.
If you had not blessed me with belief in you I would never have believed. If
you had not acquainted me with the sweetness of your favors I would never
have known them. If you had not elucidated for me the terrors of your pun-
ishment I would never have sought protection.
God, my lack of deeds has kept me from being at the forefront with the 8.1.30
pious, yet my trust in you has placed me upon the path of the upright.
God, how can you debase between the layers of your fire a soul you have 8.1.31
honored with belief? God, how can you scorch with its blazing flames a
tongue you have clothed with your oneness’s spotless robes?
God, every distressed person turns to you for succor. Every sorrowful 8.1.32
soul puts his hopes in you.
God, worshipers hear of your bountiful reward and bow down. Sinners 8.1.33
hear of your vast mercy and are comforted. Strayers hear of your generos-
ity and turn back. Offenders hear of your vast forgiveness and have hope.
Throngs of wrongdoers from among your servants crowd your door, and a
183 183
��
����� ������������ ����� ����� ���
���
�ا � �ف ن � �ُ ت ا � ا �ف �أ ن ت ا � ئ �� � � ذ � � ا تَ ّ � � ه � �َ � � ف �خ
�وه ا �لم��ط�ا �ل ب� �و �ل� ��س�ول ا �ل�� ي� �ل� ���س�ود �ل�د ���ي� �و ج � �ج� � ��� �لم � �و� �م��ك م�ه�� � �و�ج�ي��� ا ل�
�َ � ّ �ئ ق �
�يرد �ن�ا ���ل�ه�� 1ا ���ط�ع�ا ت� ا �لم�ع�ا ��ط ب�.
ف أ � � � �ف ٰ �إ�ذ أ
�ق�د � �ص�� ت� ���ط � ��ق ا �� �ل�ف�ز �ه�ا ���� �� ا �مت �
�إ ��ل�ه� ا � �خ� ����ط�ا ت� ��طر� ��ق� ا �لن ظ� ���ر�لن �� ���س� ب���م�ا �ف�ي��ه ك�
٨.١.٣٤
ي ع � ر ب � ر ي ي ي�
ا ت � ا
� ه � � � ا �ف
�
�ه�. �إ �لي��ك ب��م� ي�� ��س�ل �
م
آ
ت �ت � � ن ٱ فق ُ ّ �ة ت تن ٱ ن � ن �ن �ف �ٰ
ه� �إ � ك���ا �� ت� � � ��س�ي� � ��س����س�ع�د � ��ي� �م���ت�مرد �ع��ل�ى ��م�ا ي�رد �ي��ه�ا �����د � ��س����س�ع�د � �ه�ا ا �ل� � ل �
�إ � �ي
٨.١.٣٥
ِ ن ُ
�ه�ا. ا� ئ
�ب��د �ع�ا ���ك �ع��ل�ى��م� ي�ج��ي�
�ق�د �أ ��ق��س ���ط ت� ���ف �ت��ع � ���ف � ح��س �ر�ت �ه�ا ف��� � �ع��ل ��ن ��ف ���س� ب���م�ا �ف�ي��ه � �ك
ح� �إ ��ل�ه� �إ ن� ��ق��س ���ط ت� ���ف� ا �ل
�
ٰ
٨.١.٣٦ �
ي ي ي� ر � أم ى ي � � أ ي ي�
ا ت �ف
� ا � ت ح� ن ّا ا
�ه�. �
�س�� ب� ر � �إ �ي� ��ه� �م� ر ��ك ب
� � �م
أ ّ ٰ
��له ن� �ق� ����ط��ع ن�� �ق��ل��ة ا ��ل�زا د ���ف ا �ل�م���س�� ��ل���ك ف���ق��د � �ص��ل��ت�ه �� ذ�� �خ��ا ئ�ر�م�ا � �ع�دد ���ت�ه �م ن
٨.١.٣٧ � ب و ي ي �إ ر � ي ي� �إ �إ � �ي�
ف ت
�� ض����ل ���ع�و ���ل���ع�لي��ك.
� �
ي
�ئ �إ�ذ �ذ ح ت � ض����� � ٰ ي�إ�ذ �ذ
� ت� ��ل�ه � ��ط��ك ب� ك
�� �� ت ����خس � ن
ح�� ت� �ل�ه�ا �عي ��و� �و��س�ا ���ل�� �و ا ك�ر� ��ر ت� ر��م��ك ك �إ ��ل�ه� ا ك�
٨.١.٣٨
أ �في �ٰ أ ي�
� � ُ �ئ ن
�ج�ا ء �م ن� �ل� � � � � ا � � �
�عي ��و� �م��س� ��ل��� .إ ل�ه�� د ع�وك د �ع� � ير � ���غ�ي رك �ي� د �ع� ��ئ� � ك �
� ه � ��ل ن م � ء ا � � � � � ا
و رج �و ر أ ق م ج م ُ�ف أ ي ي
��ق ن � �� ا ��ع��ت �و�ق�د � ���ل� ��ح�ا � ��ل��س�ا ن ض �
ف
� ت� ��ا ��ل� � �
�س�
ك � � �
� �ص�د ���غ�� ك ���ف ��ا ���ئ�هٰ�� .ل ك�� ق
�ي����
ي� � ر ي� � ب �إ م � ه
�إ � �ي� ي �ج ر � ير ي
�ق أ
��ص�ي�ر�ع�ا ���ب��ت�. � م �م�ا � �ب����ه� �ع��ل� ّ �م ن� �
ٰ م ي�
ي
ت ��فّ � ت � ه � ن ا �� �ز �ق ��ف � ا ��ت � ��ف �ت ا � � �ة ا َ
ت � �
٨.١.٣٩ �ج� ج ��س��م� �إ �ل�ى ��م� ��ك��ل� �ل� م� لر� � �ي� ح��ي� �ي� �وعر � �ح� � �إ �ل�ه�� ��ق�د �عل�م� �
�� ي ق �ّ�ة ٱ تي غ ن ا ��ئ
� � ه �متف� ض ّ �ا ��ف ا ��� ا � � ا س�� ن ا �ف ا ��ت ��ف � � نّ �ةل ��ف �
���ل �ي� لع� ج ��ل �ل� ��ل� � ��س����� �ي� ع��ن� �ي� �ج �� ب �ع�د و � �ي� ��ي� � � ي ��ب� �
�� ل م � م � � �� ا ه �
ح � �ف � �آ ف ت� نَ ْ
م��ع ي�ن��ه �ي ��و� ��ا ��ق��ت� �إ �لي��ه ��ي� ا �ل� ج���ل. �
�أ ّ أ ي
ّ م ٰ
ح�م�ت ن� �ف��ع��د � � �ل�ف��ت�ه �م��س��ئ��ا ن � ت ف �ذ ن �ذ ت ن �ف �خ � ق ت � ا ل�
٨.١.٤٠
ي �إ ��هي� �إ � �ع� ب������ي� ��عب��د ��ل����ه �لم� � رد � ���ع� ب����ت�ه � �إو � ر ي� ب ي
أن
ج��ت�ه. ف� �
�� �ي
� � ا ت �ّ ا �ص�مت���ك �و ��ل�ا �و�ص�و��ل �إ ��ل�ى ��ع�م�ل ا �ل
ّ
�ح��ترا ��س �م ن� ا ��ل�� ذ� ن��� �إ ��ل�ا ب���ع� �
�ٰ � ا ٱ
�إ �ل�ه�� �ل� �
٨.١.٤١ ��خ�ي ر � �إ �ل� ب
ٱ �� ي
�ح��ت ا �� �م ن � �ل ��� ���ف ��ل � � ا د �ة � ا ��س��ل�ت�� ن� �ف� ه � �ش �ئ�ت � � ك��ف � ف
ب��م���ش ي���ئ�ت��ك ك
�
�ي � �ي� ب��إ �ف� م� ب �ي� ي�� م�� ي�� �ك؟ و ي � ي ب ر س �
�ص�مت���ك؟ ���ن� �ف�ي��ه �ع� ا ��ل�� ذ� ن�� �� �ا �ل�� �ت��د ك��
ي ب� م م ر
� � أ
�ؤ � ل ّ �ة � � � �ف�ت ا ف � ��ق � ت � ن ��ف �� ا �� ف ا ن �ق � � � �ٰ أ
ل
� ���
ع � �� رع �ه� �� ب��ل� ا ل� ��س ب��ع�د ل � ر ع�إ �ل�ه�� � ن�� ت� د �ل��ل��تن��� �ع��ل� ��س� ا ل ا ج���ن� ب���ل م
٨.١.٤٢
ى ي ى ي
184 184
Prayers and Supplications
clamorous uproar of prayer arises in your lands. Each person comes with a
wish that has driven him to you in his need. Each comes with a heart, lord,
that fear’s palpitations have left bewildered. You are the one petitioned, at
whose door entreaty’s face is never blackened, whose seeker destruction’s
sword never turns away.
God, if I have missed the honorable path of looking out for my soul, I have 8.1.34
found the safe path of seeking refuge in you.
God, if my soul has found me blithely bent on doing things that will de- 8.1.35
stroy it, I have delighted it now by praying to you to save it.
God, if I have oppressed my soul by consigning it to sorrowful regret in 8.1.36
the hereafter, I have also shown it justice by describing to it your mercy and
the reasons why you will be kind.
God, the paucity of my provisions cuts me off from journeying to you, but 8.1.37
I augment them now with stores of copious tears.
God, when I think of your mercy, my entreaty’s eyes smile. When I think 8.1.38
of your wrath, my supplication’s eyes weep. God, I pray to you, never hav-
ing prayed to any but you. I place my hopes in you, never having placed my
hopes in any but you. God, how do I silence my solicitation’s tongue, when I
am frightened, not knowing what my end will be?
God, you know my body’s dependence on your sustenance in this life. 8.1.39
You know that I cannot do without your care in paradise after my death.
God, you who have graciously granted me sustenance now, do not forbid it
to me tomorrow, on the day I am most in need of it.
God, if you punish me, it is because I am your servant whom you have cre- 8.1.40
ated for your purpose and punished. If you have mercy on me, it is because I
am your servant whom you have found sinful yet saved.
God, there is no way to avoid sinning except by your grace. There is no 8.1.41
way to do good except through your will. How can I bring forth something
your will has stripped away? How can I stop sinning if your grace does not
extend to me?
God, you taught me to ask for heaven before I knew of it; thus my soul 8.1.42
learned of it and asked for it. Will you teach your supplicants to ask for your
grace yet forbid it to them? You are generous, praiseworthy in all that you
do, mighty and generous one. God, if I am unworthy of being granted the
185 185
��
����� ������������ ����� ����� ���
���
� � �ئ � ت ا �أ �ف� ت ��ّ � � ا �� ُّ �ؤّ �� ث�ّ ت�� ن � ه �أ ن ت ��
�ص��ع�ه ��ا ��ّ � ا ��ت � ن �
�ك
ح ��ف � ����ي�الم
� �
ي � م � ��س ا ل �م م��ع� �و ��� ا ر م و ي ل
� �� د م
� � ل�
ك �خ�ي رك ل � �ه��� .د ل �ع��ل�ى� م��س �ل �
ح ت � �أ ن ت �أ �أ ن أ � أ �ن
�
� ن ٰ � �
�ذ ا ا �ل ا � ��
�و�م ن� ر��م��ك ��ف� ��� ��ه�ل � ه� �إ � ك� ت� ���غ�ي�ر�م��س�ت�� ��ه�ل �ل�م�ا � رج�� ��ل� �ل � او �ل�إ� ك�را �م� .إ �ل� ي� ج
ض ف ن ن �ذ � ت
ت
�ود �ع��ل�ىا�لم� ����ب��ي� �ب �������ل��س�ع���ك. ج��
أ أ
�ص�� ب �� ��م�ا � ن�� ت� � �ه��ل�ه ����له�ا �ع��ل � �ف��ٱ � ن ّ
ح��س ن �ت��وك� له�ا �
ق أ �ظ � ّ
�إ ��ل�ه� ��ن ��ف ���س� �ق�ا ئ���م��ة �ب�� ن �ي��د ���ك �و��د � ����
ٰ
٨.١.٤٣
ع ي ك ��ي � � � ي� ي ي� ي
ح�م��ك. � ت �و�ت��غ�ّ�م��د ���ن� �بر�
ن� ن ن أ ي
��ع��ل ت ا ��� �ع��ت ا �ف ��ا ��ل�� ذ� ن�� � ��س�ا ��ئ ق ف ن ّ ق � ا ا� �ٰ
� � ن
٨.١.٤٤ هي� �إ � ك�� � د �� � �ج���ل�ي� �و�ل�م �ي��� بر���ي� �م��ك ع�م��ل�ي� � ّ����د ج� � ل�إ ر � ب ب� و �ل �إ �ل� �
�� � �ف � ن �ذ ت �ف أ � ذ� ف ن ف ت �ف أ �
� �ه ن��ا �ل��ك؟ �ع��ل�ل���� .إ� � �ع� ��و� ��م ن� � �و�ل�ى �م ن���ك �ب��� �ل��ك؟ � �إو � �ع� ب��� ��م ن� � �ع�د �ل �م ن���ك ��ي� ا �ل ك�
ح�
ف �ت م
ا �نّ� �ل�� �ت�ز �� � ا ّ ا � �أ �ّا � � ا ��ت �ف �ا ��ت�ق ��� � � ّ ي �ٰ
٨.١.٤٥ � � � �� �
ح�� �ي� �ل ��ط بر�ك ب ي� ب �ع�د و � �ي�. � �إ �ل�ه�ي� �إ �ك م ل ب� ر ب ي� ي� م ي
� ّ أع �ٰ � آ َ
� ��ف � �ت
ح��ي�ا ��ي�؟ �ت ن ت � ت � ن � ا ل �ن ظ �
�ي��ف� � ي���ُ �م ن��
ح��س ن� � ���رك ب����ع�د �م�م�ا ��ي� � �و ��� �ل�م � �� لِ�و��ي� �إ �ل� ا �ج �مي���ل �ي� ه ك� �إ �ل� �
�ٰ ي� نّ �ذ ن س ق أ �خ �ف ن � ّ ت � ق أ ت ن �ف�تََ �ّ �ف أ
٨.١.٤٦
أن ت أ
ح��ب��� �ل��ك ��د � �ج��ا ر���� � �و�ل ��� � �مر�� ��م�ا � ��� � �ه��ل�ه �له � ��� �� ��د � ��ا ���ت�� � �م
٨.١.٤٧
ي ي ي ي ي� و بو ي� �إ � �ي� �إ
حّ آ�� � حّ � ن �غ�ََ � � ه ا � ن � ا ت خ��ف � ه �خ ا ��ف �ة ّ � ف
م
� م
�
�ى�ع�لي�� �� ��ي� ��ص�ل �ع��ل�ى ��م�د �و�ع��ل�ى� ل ��م�د ���لك �ع��ل�ىم� �مره �ج �ه�ل� �ي� م� �ل� �� � � �و�ُ�ع�د �ب ��� ض�
أ � � �ٱ�غ� ف�� ��ل� ��م�ا خ� �ف
�����ع ن� ا �ل��ن�ا ��س �م ن� � �مر�ي�.
� �ذ فٱ َ � ٱ و ٰر ي� ٱ ي
�ذ
�ق� �ل ��ع� ه ��� ���� ��ع� �� ��ا �ق ن ن ت
ن � � �ذ � �ذ � �
٨.١.٤٨ ر ب ل ري ي هي� �لي����س� �ع��ت� ا ر�ي� �إ �لي��ك � �ع��ت� ا ر�م� ي��س���غ��ي� �ع� �ب �و �إ �ل� �
� � � ن �ٱ � ت �ذ � ه ا �ل� �ئ ن
�خ�ي ر م� ع�� ر �إ �ل��ي� م��سي�� �و�. �
ّ �ف � ض ف
� أ � �ن � أ � ٰ �
�ح��ت� �ل� �ت��ع�ا ���ف�ن� ��مت���عن��� ب��م�ا ��ل�ه �له �نّ��ك �ل� � د ت� ��ه�ا ن� ��ت �ل� ��ت ه�د �� � �ل� � د ت� ���ي���
ي� م � ي� و و ر و ر �إ �إ � � �إ
ي ي ي م ني� أ
٨.١.٤٩
ن ت ت �
�ه�د ��ي��ت��� � �و د � �ل�ي� �م�ا ���ب�ه ��س��ر� ���.
ي م ي
� �
� ن � ت ا � ��ف ت � �ق ا � �� � ا ا � ��ف ن �ٰ � � ا ا ٱ �ق �ت ��ف ت � ن � � ذ
�
ه� ل�و�ل� ��م� � � ر � م� ا �ل�� � ��و ب� ��م� خِ� � ع�� �ب�ك �ول�و �ل� ��م� عر � م� كر�م�ك � �ل
�إ � �ي
٨.١.٥٠
نٱ ُ
ت � �أ�� ن ت قآ � � �آ ن أ أن ت أ ث
��ح� �م � ��س�� � ق� � ��م�ا �ل ا �ل� �م��ل�� � � � ��� � ��م�ا رج�� ت �
ح�
ي� و ر م � ر م �و� � �� او �ب�ك � �و ��� � ك�ر�م ا �ل� ك�ر��م��ي� ب ح�ي ��
�ج�ا � �ز ه �ع ن ا �ل�م��ذ ن����ب�� ن �ف ت
ي�. � � و ��� �
ي
� �
� �ق ف ت �ٰ ��ن ��ف ت� نّ ن �أ نّ� ت�غ ف � ف�أ�� ا أ � ن ّ ت ف ق ّ
ش
٨.١.٥١ �
��ص�د � كرم�ك� � � �
� � � �
� � � �� �م �
�إ ل�ه�� �ي� ي �ي� ب� �ك �ر �ي� � كرم ب��ه� ي �ي� ��د ب ���ر� ب ع ��وك و� � � � � ل� � �
� � � � � ��� �م س �� �
ا ق ّ ت تَج�نّ � ا ّش تي َت� �نّ
�
�ص ار � ي��ه�. �
�ود �ك �م�ِ� � �
�مب��ِ��� ار � �م ي��ه� �و�ه ب� ل�ي� ب ج �
� �ق ن � أ �ٰ أ �
�غ ف ف
�ود ك �وك�ر�م��ك � �و � �ل ��ت��ي� ا �ل��سي��ئ��ا ت� �ب�ي� ن� �ع� ��وك �و�م� �� �تر��ك
�� ح��س�ن �ا ت� �ب�ي� ن� ج�� ه � � �ل�ق ��تن�� ا �ل
�
٨.١.٥٢
�ذ َْ �إ �ل� �ي� ي�
�ذ
�ي�� ��� ن ي� �و ي� ن �م���س ء �و��م
َ � ت أن ا
�
ح��س ن�. �و� � � �ل� �ي���ضع ب ي� نِ� � ي� �و��ق�د رج �
186 186
Prayers and Supplications
mercy I ask you for, it is still worthy of your generosity that you bestow your
grace upon sinners.
God, my soul stands before you, securely shaded by its beautiful trust in 8.1.43
you. Do with me, then, what is worthy of you and cover me with your mercy!
God, I have neared the end of my life without having performed deeds 8.1.44
that would bring me close to you. But I have proffered a confession of my
sins as intercessor for forgiveness. If you forgive, there is none worthier of it
than you. If you punish, there is none fairer in judgment than you.
God, you have been kind to me all the days of my life. Do not cut off your 8.1.45
kindness to me after I die.
God, why should I despair of your kindly gaze after my death, when you 8.1.46
have shown me nothing but good during my life?
God, my sins frighten me, but I know that my love for you gives me pro- 8.1.47
tection. Discharge my affairs in the manner of which you are worthy. Assist
with your grace one whose ignorance is total. God from whom nothing is
hidden: Bless Muḥammad and the progeny of Muḥammad, and forgive me
the sins I have concealed from people.
God, I proffer you my excuses, having no recourse if you do not accept 8.1.48
them. Accept my apology, O kindest of all forgivers.
God, if you had wanted to debase me, you would not have guided me. If you 8.1.49
had wanted to dishonor me, you would not have preserved me. So keep me
in the faith to which you have guided me, and continue to conceal my faults.
God, if not for the many sins I have committed, I would not fear your 8.1.50
punishment. If not for your generosity, I would not hope for your reward.
You are the most generous of all in fulfilling the desires of the hopeful. You
are the most merciful of all whose mercy is petitioned by sinners seeking
pardon.
God, my soul encourages me to hope for forgiveness from you. Honor my 8.1.51
hope, for its heralds have given glad tidings of your pardon and bounty. You
are generous, so forgive my soul’s wicked iniquities.
God, my good deeds have placed me between your bounty and generos- 8.1.52
ity, and my bad deeds between your pardon and forgiveness. My hope is
strong that between these two and those two, a man who has done both
good and bad will not perish.
187 187
��
����� ������������ ����� ����� ���
���
َ
��لّ ن ا �� �ق �آ ن �ت ٱ
ح��ي�د ك � �و ��ن ���ط��ل�ق ��ل��س�ا ���ن� ب��جم
� � ��ٰله �إ�ذ ا �ش���ه�د ��ل� ا ��ل� ��م�ا ن� ب���ت
�
ل��
ع � � ل �
� دو � ك �د �ي � �
� ي� �إ ي و �إ � �ي�
٨.١.٥٣
ي� ر �ى � ي
�ئ ا ت ا ف � ف �ف��� ئ
�ج� �ي� بح��س� �م�و�ع�ود ك؟ ن � � � ر�
� ك�� �ل� �ي�ب���� �ه �ود ك � ي � � �ض�ا ���ل ج��
ُ
ح��س ن
ٱ أ
�ي ��ف� ي� �ش�� ��ق� � �مر��ؤ � �و��ل��ت�ه �م ن���ك � ��
ك ح ا �ن � � ��لّ ن� �ج� ن ��ن ظ ��� �ف ُ
�إ ��ل�ه� ��تَ��ت�ا ب��� �إ �
ٰ
٨.١.٥٤
� ٱي ى ك ر � � ��س ح ي ىل
��
� ع � � �د�
ي ك � �
س �� �
� ���ط��ك ��ف��م�ا �ن�ا �م ت� �ع ن � ��ست��ن��ق��ا �ذ �� �من�ه�ا �ك���ة �ع �� ن ����خ
س � � ن ظ �� ي �ٰ ع ن ��ن ظ �� ت �� ّ ا �
ي � � ي و� �
ل� �
ه ا �ل���ر؟ �إ ل�ه�ي� �إ � �ر� �إ �ي� ب� ل�
� � ل � �
ح�مت���ك. �ع �� ن� ر�
يو
� ث ن � ا ن ّ ن �ذ ن � ق ا � ف� أ ن ا ��ن �ٰ
�ق�د � د �� �ي� ر�ج�� ي �ئ� �م� � �� او �ب�ك. ع�� �ب�ك ��� �ض��� ��ب�� �ل� � �ع �� �إ �ل� �
هي� �إ � ر ي ي
٨.١.٥٥
� ا �ف ض � ا� ُ ن �ذّ ت �ف� � � �ف ا ن ا� ف �ف �غ ن �ٰ
���ل�ه �و �ل� ����ل�ك �و � �ع� ب��� ب��ع�د �ل�ك ���ي� �م� �ل� ي�ر ج��ى �إ �ل� �� �إ �ل�ه�� �إ � � ف��ر ت� �ب ��� ض�
٨.١.٥٦
�إ ي
�س��ق��� �ع��ل ّ ����ل�ك � ��ل�ا �تَ� ت � ح�ّ �د � �� �آ�� ��مّ �د � �ٱ� ن� ن �� ّ � ف��� ض م
� ُ� ا �ف � ا � ه ّ �
� ص� � � �
صِ �ي� و ي��خ� � �إ �ل� ع�د ل� �ل ع��ل�ى �م وع�ل�ى ل ح�م� و �م� � ع�ل�ي� ب
�
��ع�د �ل��ك.
� أ�غ أ أ آ
��ع��ل ت� ��ل� ��ف��ي�ه � ��ل�ا ت� � ���ط��ع��ك ��ه�ا ه �خ��� �ل�ق ت� ��ل�� ج���س��م�ا �و ج�
�ٰ
٨.١.٥٧ ��ض���ك � �
ي ب� و ي و ب� � ك �
�ص� �ع � � � ي� ي ��إ �ل� ي�
�ن ت ن أ أ
ُ � �ئ ت ن ��ع��ل ت� ��ل�� �م ن ��ن ��ف ���س� د ا �ع��ي�ا �إ ��ل�ى ا ��ل ش����ه� ا ت� � �و � ك� ��ض���ك �و ج� ا
�س������ي� د ا را �م�ل � �م� و ي � ي ي � ر �ب��ه� � �و
�س� ف���ق���ك �ل��م�ا �ح��ت �ز � �أ � ت أ ا ��ل��آ ��ف�ا ت� � �ق��ل ت� ��ل� �ٱ�ز د � �ف����ك �أ �عت
��ض���ك ي �ير � و� و � ر � � ك ���ص� � �و��
م ب � � جر ب ي� و
� �ا ُ ّن أ أ
ح��ي���ك.
ف � �و ��س�� ��ل��ك ��ف�إ� � ��س��ؤ ا �ل�� �ل� ي�
�غ� �م ن ا ��ل� ��ع��ت ا �ف � ��ل��أ �ت�����ت�ه �ف�ه� ��ل� �ذ ��ن �ٰ � �ف ت ٱي �ذ �ت ن ّ ا أ
�ص�ل� �ه�و � ب��ل � �إ ر � به ي � ه� �ل�و �عر�� � �ع��ت� ا را � �و�� �ل
٨.١.٥٨ � ب ي� ب�ي� � �إ � �ي
ف �ن � �
� �� �ل ا ل �ة � �ن ا ّ � ت ف
�ص ار ��. �يخ�ب�� �ع��ن�د ا �ل�إ� � � �ب�ا �ل�إ� ��ع��را �� �و �ل� ت�رد ��ي� ي �ف� ط�ب��� �ب�
ي ٱ �
م�� ّ��ع� ن� �م ن �ع���ش �� ��ت ه�ا ح� ��ت ه�ا � �ٱ ��ن � ف ن ا � �ش � ت �ف ُ ف ��ض �� � �ٰ ���أ �نّ ن �ف
٨.١.٥٩ �صر�� �ع��ه� ا �ل يِ و � ي ر � ��ع� ��ي� � � ر � و ط �إ �ل�ه�ي� ك�� ��ي� ب�� �� ���سي� ��ق�د � ج
� َ
ح��ي�ا �ة �ع ن��د �ص �عت�ه�ا � �ل� �قب��ر�ذ �و �و�م� دّ ��ت �ه�ا �ور��م�ه�ا ا �ل�ُم�ع�ا د �� ��ل�ه�ا ���ف� ا �ل
�
� �ش
� �ون�ا د ا �ه�ا �م ن� �� ���ف�ي�را � �ل�
� َر � و م يآ ي حِ و
ّ َخْ ف َ
ح���لت�ه�ا � �ع��ل ا ��ل ن��ا ظ ���� � ن ��ل�ه�ا �ذ ��ل ف��ا ��قت�ه�ا � ��ل�ا �ع��ل �م ن ��ق�د � �ه�ا �ت�� � ّ��س�د ت� ا ��ل��ث �ى �عج�ز ي� �
� �ي � ر � و ى � ر و � �ى ري� �إ ي�
� �أ ن �خ �ذ � � َّ ن ن�ز � �أ أ
���ف�ا ه ا �ل� �ه��ل�و� �و��� �ل�ه ا�لم��ؤ �م��ل�و� � �ل ���ت� �قر�� ب� �ن�� �ى �ع��ن�ه ا �ل�� �ق �ر��و ن� �و���عي��د ج� � ف���ق���ل ت�� :م�ل�ا�ئ ك
��
ب ب ي ي
� �ف �ذ � �
د����ي�ا را �عي��ا �و�لن ظ� ���ر�ي� �إ �ل��ي�ه ��ي� �ه� ا ���ا ن ��ل� ���ف د ا ا ��ل�� ن � �ق �� ا �أ ��ص ��ف ا ��ل���ل � غ ا ق
ح�د ��ر��ي��ب� �و��د ك� � ي� ي� ر � �ي� ب ي� ر��ب� �و ب �
ي
ت �ق أ
ن ّ ق ف �ش أ ن � �ت ت ا � � �ذ ن �ا ح��ت
ُ ف �
� � �
��ض�� �ف��� �و�ك�و� � �� ����ع��ل�� م� � �ه��ل�� �و ار ���. � � ي ا �لي ��و�م را ج ��ي� .ح��س� �ع��ن�د �ل�ك � � �
بي ي ي ي
188 188
Prayers and Supplications
God, my faith testifies to your oneness, my tongue speaks of your glory, 8.1.53
and the Qurʾan tells me to believe in your munificent bounties. How could
my hope not take joy in your beautiful promise?
God, your bounties come to me one after another, demonstrating your 8.1.54
kindly regard. How could I be wretched? God, even if your wrath looks at
me with a view to destroy, your mercy neither slumbers nor is neglectful of
saving me from it.
God, my sin exposes me to your punishment, yet my hope draws me in 8.1.55
to your reward.
God, if you forgive, it is because of your grace. If you punish, it is because 8.1.56
of your justice. O gracious one, no grace is besought but yours, no justice
is feared but yours. Bless Muḥammad and the progeny of Muḥammad, and
bestow upon me your grace. Do not push me to the full limits of your justice.
God, you have created a body for me, placing in it instruments with which 8.1.57
I obey or disobey you, through which I anger or please you. You placed in my
body a base soul that calls me toward animal desires, housed me in a place
filled with calamities, and said to me: “Stay back!” It is from you, then, that
I seek protection against sinning. It is in you that I seek refuge. I ask your
guidance in doing what will please you. I supplicate to you. My supplication
does not tire you.
God, if I knew of an apology or defense more effective than confession I 8.1.58
would have come to you with it. I confess my sins, so pardon them. Do not
send me back empty-handed.
God, I see myself lying in the tomb: My family who came to bury me have 8.1.59
left; friends call to me from the rim of the grave; relatives who had enmity
for me in life look down on me, now prostrate. Now that the earth is my pil-
low, my degradation is not concealed to any who look, nor my helplessness
in finding a way out. You say: “Angels, look! Here is a man whose relatives
have distanced themselves from him. His kinfolk have rejected him and sent
him far away. All those in whom he had placed his hopes have cast him off.
He has come close to me, a stranger in the grave. In the worldly abode he
was conscious of me, and today he is hopeful of my kindly regard.” At that
time, you, God, will proffer me your beautiful hospitality. You will be more
compassionate to me than my family and my relatives.
189 189
��
����� ������������ ����� ����� ���
���
أ� �تَ ف ض
ل�
� ع� ك �ق�ا
� �
ل � � � �
� � �
�
�ح ن ��ٰله ���س��ت ت� �ع��ل ّ ��ف� ا ��ل��د ��ن ��ا �ذ �ن�� ��ا � �ل�� ��ت ظ ����ه ��ه�ا �ف�ل�ا � ������
٨.١.٦٠
�ى ي� ي وم ي وب و م � ر �إ � �ي� ر �ي� ي
� أ ٱ
ي�. ح��م�� ن ح� ا �ل ا � � � ��ؤ � �� ا ��ل�ع�ا �ل��م�� ن � � ��س��ت ��ه�ا �ع�� ّ �ه ن��ا �ل��ك ��ا
�
ي رم ر ل� ي� و ر ر وس
�غ ت أ ن � ني� � ا � �أ �ذ ْ � � ٰ
��خر�� ا ج��� � ل � ت �ق �إ ��ل�ه� �ل�و ��ط����ب � � ��و��� �ب�� ا ��س��م� ء � او �ل� ر��� �و�
ض �
ل ن ت �ق ّ
٨.١.٦١ �و�م � ب�و�ل� � � ��س����ف�ل � ب ي ي� ي�
ٱ
�ق�ن� ���ط �ع ن � ��ن ت������ظ�ا � �
ل
ن �
� ا � �ف � �ا
� � ن� ا ا �� �ث � � ا ّ ��ن� �� �أ �� �ع ن �ت �ّ � �غ� ف
�
ر و � �صر �ي� ل� رى �م� رد ي ا ل��ي� س � ��و��ق �ر �ك و �ل� �
ع
��ض � او �ن��ك. �ر�
ت ا � � آ َ ف أ ت ف
��س� �ه�ه�ا � ���� ت ت ت �ف � � �ف �ن ت ٰ �
س�ت ا 1
٨.١.٦٢ �ها ح� � ��� او ه � ��م� �ل �ل� ���� �و�ج� ب � هي� ����س�ع� � � ��س�ي� �إ �لي���ك �ل���ن� ��ي�س� � �و ب � و �إ �ل� �
نّ أ�� � ��� ن �ت ق أ أ � � � ف
�ق�� � ��م�ل ح�� ي � �ج�د �له�ا ���م�ا ��ط��ل� ت� ��ف� ���ك � ك� � ا �ل� ك� ��م�� ب ��
رم ر ي� �إ ب � � ب �ه ب� ل��ه�ا ��ما ���س�أ ��ل ت� �و� ��
ي�. ا ��ل��آ ��م��ل�� ن
ٱ أ أ �ٰ
��ع��ل ن ه ��ق�د � �ص�� ت� �م ن ا ��ل�� ذ� �ن�� � ��م�ا �ع ��ف ت� � �و ��س ��ف ت� �ع��ل ��ن ��ف ��س� ��م�ا ��ق�د �عل��م ت� �ف�� ج�
٨.١.٦٣ ي� �
� ر �ى ي� ب ر � وب
أ ب �إ � � �ي�
ل
ف ّ
�� �م��تن�� �و �م�ا �ع�ا �
�ع��ب�د ا ��ل��ك �إ �م�ا ��ط�ا �ئ��ع�ا � ك�
ّ
ح�م��تن���. �ص��ا � �
ر ي � � ر
ي ي �إ ّ
ت � ا � � ا � � ذ � �عل��م� ن ف �ا تَ� � ن � ن � ا ئ � � � ذ � � ّ ��ف� ن ��ف ن ا ��لن��ع �ة �ٰ
�إ �ل�ه�� د �ع� �و�ك �ب� �ل�د ��ع� ء ا �ل�� ي� �ت��� ��ل حر�م��� م� ِحب�� ��ك ا �ل�� ي� عر �ت��� �م� �م�
ي ي ي
٨.١.٦٤
ي
� ئ ج�ز م
�
ح أ ن �� ن �ل ن ا ئ � � ن ت ا ا أ ن ت � ِ �� �
� � � ل
� � �ه�د ي �� ح��س� د �ع� �ك و � �م� م�ه� � ��و ج ب� �ي� م�ود �ك.
ا � � � � م � � � � �ت �
ن � ت أ ي
ّ
ح�مت���ك ا ��ل� ���ت� �ق��عه�ا � س� � ��ْ��ئَ�� �م ن �ؤ �� ا ن ت ظ �� � � ف ت �ٰ ٱ �ن ت ظ ��
٨.١.٦٥ يت� ي و � ي س �ر ��س� �و� �و�ل�� ه� � � ���ر� �ع ��وك ��م� ي������ر �لم ي �
ا � ك � �إ �ل� �
حّ �� �م� آ ش � ��قَ �ع �ف ّ �م�
حّ � أ ال� ن ي ن �ٰ
��رك بِ���ل �م��ل�� ���ص�ل �ع��ل�ى ��م�د �و�ع��ل�ى � ل ��م�د �ود ك ب���س ��ط � �م��ل�� �و��� ك ه� ج�� م
�
ي ي ي��س�و�� .إ �ل� � ح �
أ َ �ٰ أ أ ّ
� � �ذ � ا � � � � �
�ج�ز ا �ئ��ك� .إ �ل�ه�� � ن�� ت� ا � ك �و� ش��� ���ن� ب���ل�ق��ا �ئ��ك � �و �ع������ظ� ر�ج��ا ���ئ� �ل
ل�� �ر���ي�م ا �ل�� �ي� �ل� ي�يخ� ب� �ل�د�ي�ك � ��م�ل ي ي م ر
ب ي
ن � � � ا َ ْق �
� ا � �آ � � � ن � ا ��
�ق�ي�. �
�س ��� ��س� ب � �
ل ا �
�ل� م�ل�ي� و �ل� ي ب���ط�ل ��ن�د ك ب
ع �� �
أ أ أ أ ن �ن �ٰ
�ن � ن�� ت� � ��ه� ا ��لتف��� ض�ّ��� ���ب�ه �ع��ل ّ � حقّ �م� � �ف � � �ل�� � � ت � ه �ف �� ت� �ل�� � ���ست�� �
٨.١.٦٦
�ي� ل ل � �
ك � �ب � ج و �س�
� م و ك � و � ر ع � م
ك � �إ �إ � � �ي�
ه ل
ّ � ف � ف�
��س�و ج���ب�ه. ت
��� �م�عر�و��ه �ع��ن�د �ك���ل �م ن� ي� � � �ر���ي� �ل� �ي�ض� ��ا � ك
ل��
�ّ ا ن ��نت � ا َ�ُ� ا �ّ ا �� �ٰ م م �ع
�أ �م ن� ّ�� ت � ا
٨.١.٦٧ �غ�ن��ه�ا �إ �ل� ���ع��م�ا ��ؤ ك. �� � �
و ي �ي� ي ي �
ل � � ك � �ؤ
� ا
� ط � ع � � �
ل م��س�� �ي� ي ج ب ر �إ
�ه � � �
� � �
ل � �إ �ل�ه� � ك
ي�
َ ّ �ذ أ ن ��ٰ �أ ت ف� �ق � �ل� ا �ُ ن
٨.١.٦٨ � ن
�صر ي��ف�ن� ��ك. ع� � � � ا م� � � �
�س�و���ك م� ي��د �ي� ��ك و ع�و ب�ك �م� ي �� � � ن م � � �ي � �� �إ ل�ه�� � �
أ أ ي
ت� � �ت �ة �ف
� ا �ل� �م�ور �إ �ل�ى � � ��س�� � �و �ع�َود ��ه�ا �ع��ل� ّ �من�� �ع� ��م�ا � ر���ش �د � �ه�ا �ب��ه�د اي����ك �إ �لي��ه
�ف �ن � أ � � ��ٰ �أ� ّ
٨.١.٦٩
� ي هي� ح ب �إ ل� �
نّ �إ�ذ أي ن ت أ � ا نّ � ذ ت فٱ
�ود ��ل��لت�ه�ا �بر�
له�ا �ب��� �ل��ك ��ع��� � ��� � رح� �ب��ه� ��م���. � ح�مت���ك �ع��ل��ي�ه ��� ��س��ع�م�� �
ي م ي
ق ت ف �أ
ي�ه���م�ا (لا) ا � ت�ل��ا �ي�ل���ة. � ( :م���ل�ه�ا)� .ي��( :م���ل�ه�ا) .و��س����ط
�� ���� 1
م
190 190
Prayers and Supplications
God, you have concealed my sins in this world and not revealed them. 8.1.60
Do not shame me on the day I meet you before all the people of the world.
Conceal my sins there too, merciful one.
God, even if my sins filled up the space between the sky and the earth, 8.1.61
pierced the stars and reached the very ends of the earth, despair would not
stop me from anticipating your forgiveness, and hopelessness would not
prevent me from awaiting your acceptance.
God, my soul has come to you craving forgiveness, asking with the tongue 8.1.62
of hope for favors it does not deserve. So grant it the pardon it beseeches.
Bestow upon it what it seeks. You are the most generous of the generous. You
fulfill the hopes of those who place their hopes in you.
God, I have committed many sins and you know them. I have oppressed 8.1.63
my soul and you know it. Take me as your servant, whether obedient and
honored, or disobedient but forgiven.
God, I pray to you with the prayer you taught me, so do not deny me the 8.1.64
favors you have made known to me. It is your bounty that has guided me
to beautiful prayer, and it will only be complete if you reserve for me your
cherished reward.
God, I await your pardon like other wrongdoers, not despairing of the 8.1.65
mercy anticipated by the pious. God, your generosity has given life to my
hopes, and your acceptance has received my deeds. Bless Muḥammad and
his progeny, and tell me I will meet you soon. Raise my hopes in your re-
ward. God, you are the generous one at whose door no hope is disappointed,
no petition invalidated.
God, even if I were lowly and did not deserve your grace—and indeed I 8.1.66
have not earned it—you are worthy of bestowing it upon me. The generous
do not bestow their bounty only on the deserving.
God, my destitution will not be mended except with your largesse. My 8.1.67
hope will not prosper except through your grace.
God, I beseech your aid in doing what will bring me closer to you. I ask 8.1.68
you to preserve me from doing what would turn me away from you.
God, the undertaking dearest to my soul, the one that will bring it the 8.1.69
most benefit, is the task to which you have guided it, to which you, by your
mercy, have directed it. Task my soul to it then, for you are more merciful
toward it than I.
191 191
��
����� ������������ ����� ����� ���
���
� �ف� ش��� ّ �� �ث�� ا ���ك ف����قِ� ن�� ��ا � خل � � � �ف� �م ن � � ا �ف � � �أ �خ� ا �ف � خ � � �ا ء �م ن خ �
�ٰ أ
٨.١.٧٠ ي� ب و ر � �
و � ج و وب ير � ك � � و ك � � ي � �
�ج ر ك هي�� و
� ج ر �إ �ل� �
� ا أ ا �ذ � � أ �ذ أ
ح� ر. �خ�ي ر�م� � � � ح�� ر � �و �ع���طن��� �ب�ا �لر�ج��ا ء � ��م�ا � �
� ن ت ظ � � �ذ ن � ت آ ي
ح�مت���ك ا ��ل ��ت ���ت� �ّق��عه�ا � س� � ����س�ا �م ن � ا �
� �� � � ا �ٰ ٱ��ن ت ظ ��� ت � ف� ك��
٨.١.٧١ ي� ي و � �ر ي �� ل� �
ي ر ب و� و �ن�
� م� �ل � � � م �� ك �إ �ل�ه�ي� � ��ر� و
�
� ع
� ن ن �
��س�و�. ح � الم
أ
ح��ق��ق �ل�م ن � �
�ة
�
�ذ
�م� � ء ��ٰله ��م�دد ت� ��ل���ك ���د ا ��ا ��ل�� ذ� �ن�� � �م�� ��س� �ة � �ع��ن �ا ��ا ��ل ��ا
ي� � و ور ر �ج ي ب ر و ر و �إ ي ي ب و ب �إ � �
ا ي� ا � ت ذ �ّ ا أ ن ت
٨.١.٧٢
ا ّ ض ف �ت � � ا � � ن
���ل�. ل��ر�م � ��� ج� ب� �ل�ه �ب� � ك د ��ع� �ك �ب� �ل��د �م ���� �ل�ل� � � �ي
� ّ أ � ٰ � ث �ئ �ن أ ف � ن � ّ ض� ت ن �ذ ن �ٰ
٨.١.٧٣ �ق�د � د �ن�ا ��ي� ر�ج��ا ��ي� �م ن� � �� او �ب��ك� .إ �ل�ه�� �ل�م � ��س��ل��ط ������ي� � �� بو��ي� �ل�ع�ق��ا �ب��ك ���� ر �إ �ل�ه�� �إ � ع
�آ ي ي
ن � � � �ق � ا ��ئ � � � � ن ا � � ن �����ظ نّ � ��ق�ن �� ا � �آ � ن �ف �ا �تُ ��
� م
��ص�د � ر�ج � �ي� ل�ك ب�ي� �ل� ل�ي�. � �
�ع��ل�ىح��س� �ي� ب�ك �و�ط �ل� ي���س�ي� �ل ب���ط�ل � � � �
أ أ أ ن �ٱ ��ن �ق �ٰ
��ض��ا ت� ح��� ت� �م ن ا ��ل��س�ع � �ّ�ا �م� �ف���ا ��ل� ��م�ا ن� � �م��ض�ت ه�ا ا �ل�م�ا � � � ت� �����غ�� �م�ا
٨.١.٧٤ ي � � � �ي� ي ي ب �إ ي � بب ر ب ي ��ض ر � � �إ �إأ � � �ي�
ه ل
�م ن� � �ع� او �م�ي�.
أ
��ٰله ن� �أ�خ� ����ط�� ت� ���ط ��ق ا ��لن ظ� ���� ��لن ���ف ���س ���م�ا �ف���ه ك� ا �مت�ه�ا ف���� أ ت �� ق
٨.١.٧٥
�ق�د � �صب��� �طر�ي��� ر � ري�� ر ي� ب ي �إ � �ي� �إ
ا �ف � �
ا � �ل�ف�ز �إ �لي���ك ب���م�ا �ي��ه ��س�ل� �مت��ه�ا.
أ أ أ ع
�
ح ش��� ا�لم��س��ل�ك �ع��ل� �م ن� �ل�
� �
�ن � ن�� ت� د �لي���ل�ه �و��م�ا � �و� ��ك � ��ق ا ��ل���ط � ��ق �ع��ل �م ن �ل�� �ت ��ض � ��ٰله ��م�ا
٨.١.٧٦
ى م �إ � �ي�أ أ ي � ري� �ى � م �
��ت�ك ن� � ن�� ت� � �ن�ي�����س�ه.
أ ٰ ٱ
�� ت� �خ� ���ط��ئ�ا ���ت � �م�ا ��له�ا ��ل�ا ت�ن� ه��م� � ��ل�ا � د �� ��م�ا ن �ذ
�إ ��ل�ه� � ن��ه�م��ل ت� �عب��را ي ��ت� �
٨.١.٧٧ ري �لو ي ي� و � �ح��ي� ك�ر ي�
��ج �ع��ل��ه �ع ن��د ا ��ل�� �ا�غ �م �� � ؟ � �أ � ��ن ��ف ��س ت خ
��ا ��ت��ل ن �ُ ه �
� أ ا �ذ َ �ن �
�
ب ل ���سي ري� و رى �ي� �ي� �
��ص�ي ر ي و م� ي� �م ي ا � � � �
� � �ي��ك�و� �إ �لي�� م�
� ه
� ��ق ت �ف �ق �أ ��س �أ ج��ن�� �ة ا �ل� ت � �م��ت ن� �م ن �ق �� �أ � �� ن � ف ن ق خ �ف أّ ت خ
ي�ا � �ل ��و ت� � �و �ي�ا �م�ي� ��ا د ��ع��ي� �و��د � � � ��و� ر �ي� �ح� م�و� ور �ي� � ر ب� �ع
ي أ أ
� ت� �م ّ�م ن � ��ل�����سن�� ��� ن ف � ت � ��ف� �م��س�ا �ف ا �ذ
ي�َ ب ي� ب � ��
رج و �د �ق � �
ل � ؟ � و ص
� � ل � ا �� � ا
�ي� ر ع �
م � ي س �� �ج ��م� �ع� ر�ي� �و��ق�د � و
�
� ق � ت �م ّ ن ت �ّ ا ��ن ع� ا ت � �أ ��ف � �أ أ �ّ ا ن ا � �أ � ث
� � �
ل
و رج و � و ي� �
� � �م � �
� �د� �
ل � � ه �
�ت � �ود ر ح��ي�ا ء � ��و ب� �ع�ا �ي�ف��ت�ه � �ل� ي���ع ّر� ��ي� �م��ن�ه �ب�ي� ن�ا �ل� م�و � ب ج � �ل�
أ ُي
ف �ت ف ن ح��ا ���ت� �ب� � ا ��ق
ح��س�ا ���ن�ه � � ي���س�ع���فن��� �ع ن��د �و��ا ��ي� ب���غ� �� ار ن�ه. �إ ي �ب� �ي� �ي
ي
ٱ � �ف � ��ّ غ آ ن ��ف � ��ا �أ�ن
�قب��ر ح� ��ي� ا � �ل� ر ح��ي�د � ���ل �و� ح ش�����ت � �و�ا �ث�ا ي ��ن� �ك� �ق�� � �
و ر � �
ل � ا � � �� � � � �� �� ��
�ك �� ���
م ي� ي ب سي ي ي س ل ري ب
�� ��ف ��ن ظ ���� ��ل �م ن ��� ن ��س�ا ك���
�ن � � � ّ ض � ��ت ا ا � � ّ أ خ �ف ا��ا �ش ف �
��ر � او �لب��ل�وى ك�ي � رك �ي� � ب ي� �ي� ��ى � �وي� ك�� �� �� ا �ل� ح�د �ي� �ي� �ع� �ل� ا �ل��سر� �و � �
م
�و�
ّ أ � � � � � � �ة � �ف ُ
�ن ت � �ل�� � ا � � ا � � ا �ة
ط���ف� ي� ح��ي� ح���ش� � او �لِب���ل�ى؟ ��ق�د ك � ب�ي� ي �ص��ع�ك ب�ي� �ي� د ا را ل�و
��ي ��ف� � ن � � � ا ��ل��ثر�ى �وك�
أ م
��ث م��ع � ن ��ف آ � ا ه أ �ن�� ا �ل� ف� ض � � ن �ف ن �ن أف �
ي� ��ي� ���ع�م�ا �ئ�ه .ك���ر ت� �ع ن��د �ي� � �ي�ا د �ي��ك ���ل� ا �ل��د ��ني��ا �ي�ا � �� ض����لال ��م�ي� �ي� � �ل� ���ئ� � �و ��ع� م��
م
192 192
Prayers and Supplications
God, I place my hope in you, yet fear you. I fear you, yet hope for your 8.1.70
reward. Because I fear, save me from the evil I dread. Because I hope, give
me the good I crave.
God, I await your pardon like other wrongdoers, without despairing of 8.1.71
the mercy anticipated by the pious.
God, I stretch out to you a hand chained by its sins. Yet I look at you with 8.1.72
an eye daubed with the collyrium of hope. It is only fitting that when someone
calls out to you in humble repentance, you answer with kindly generosity.
God, even if my sins expose me to your punishment, my hope draws me 8.1.73
close to your reward. God, I do not let hopeless despair crush my expecta-
tions of your goodness, so do not quash my confidence in you. I place my
hope in you.
God, even if my days have run out with me neglecting to do as much good 8.1.74
as you would have wished, I have still spent my years in faith.
God, if I have missed the honorable path of looking out for my soul, I have 8.1.75
found the safe path of seeking refuge in you.
God, how narrow is the path for one who does not have you as a guide! 8.1.76
And how rough the journey for one who does not have you as companion!
God, my tears pour down when I recollect my transgressions. How could 8.1.77
it be otherwise when I do not know what my end will be? Or to what des-
tination my journey will take me? I see that my soul has deceived me, my
days have betrayed me, and now death’s wings are fluttering over my head,
its eyes closely observing me. What is my excuse, then, when I have heard
the warning loud and clear with my own ears? I have hope that the one who
clothed me in the garments of well-being when I was among the living will
not strip me of them when I am dead, for he is generous and kind. I have
hope that the one who took care of me with his bounties during the days of
my life will envelop me with his forgiveness at my death.
O consoler of the stranger! Comfort me in my grave when I am lonely and
terrified. O companion to every person who has no other, have mercy on me
when I am left in my grave alone. O knower of secrets and concealed things,
O remover of harm and troubles, how will you regard me when I am among
those who live inside the earth? What will you do with me in the abode of
lonely terror and decay? You have been kind to me during the days of my
life. O most bestowing giver, O most giving bestower, your favors to me are
abundant; I cannot count them. My hands are too straitened to offer you
193 193
��
����� ������������ ����� ����� ���
���
أ � � �ي� ��ل��ك ب�ج�زا ��ئ �ه�ا� .ف��ل�ك ا � �حل ���ق ت� �ذ ��ع�ا ���ف �ش ح�ص�ا ��ئ ه�ا �ج�ز ت� �ع ن �ف��
�م��د �ع��ل�ى��م�ا � �و�لي� ت� ر �
�ك �� � ي ر � � و
� ضِ� � �إ �
ع
ت أ � � �
� ا
��ر�ع��ل�ى��م� � ب��لي��. �و�ل��ك ا �ل ش��� ك
� أت ّ ذ ّ �ة � أف
�خ�ي�ر �م ن� د �ع�ا ه د ا � �و �� ض����ل �م ن� ر�
� �ب��� ��م� ا �ل�إ� ��س�ل�ا �م � � ��و���س�ل �إ �لي���ك �ج�ا ه راج� � �ي�ا �
�
آ � أ �ت ق ّ � � �ف ّ ع
� �
ّ ٰ
ى ا ّلله �ع�� ح�ّ�م�د �ص�� ح ��م��ة ا �� �لق� �آ ن� �أ �ع�ت��م�د �ع��ل���ك � ب��م
�
ٱ ل ى�
ل
���
ع ص
��� � ك �� ل
ي� ا � ب ر � � ه��
ل �
ى ل
����
ع و� ه��ي�ل ل ي و ر � بو�ر
�س��ع � ن ت قض ا ا ت � ت ف � �ذ ت � ت ّ ٱ �� ��م ّ آ ��م ّ
�ج��ي� � �و �م�ل��ي� � ح� � ��� ء � �و� ��� ح��م�د � �و �عر�� �ل�ي� ��م��ي� ا �ل ��ي� �ب��ه�ا رج�� ح��م�د �و�ع��ل�ى � �و ل
�ت ف ض أ أ � �� ا � ت � �ٱ خ ت ��
��ت
� � � ّ��ن��ة � ��ل�ا � �����
�ح ن
� ل� نّ �
ا �ك
�س� � � ��خ�� � � �عت����قن�� �م ن ا ��ل��ن�ا � ل
�
ي� ب رير ي� ��س �
� ي� � ر و ي� ج و �
� � ب��ط� ع��ك �و � �� ي� ي ر و
ب �
نّ � �ظ � ا � ْ أ ن ت � � � ا ّ م � �ذن
ح�ّ�ي�ا �و �ل� �مي��ت�ا �و�ه ب� �ل�ي� ا �ل��� � ��و ب� ا �ل ��ي� ي��ف�م�ا ب����ي��ي� � ب�و�ي�� ن���ك � �و ر��ضِ� �عب��ا د ك ��ع��ي� ي �ف� �م ��� �لم���هم�
��ّ �أ�م � ا ��ل�ت � ��ل�� �ك� ل
أ
ح ّ�مت��ه �ع�� ا ��ل��ن�ا � ا ��ل�ع��ذ ا � � � �ص�� �ف
� ه � � ���� ت ��ع��ل ن� �م ّ�م ن ض ٱ
�قِ�بَ���ل � �و ج�
ي ي� � � ر و � ل� حي و ب و ر �
ر ىل �ن ع� � ي � ر ي� � � �ي�
ّ ّ � � � � �ذ ن ّ ن ّ � �ة خ آ� � �ف �ف
�ق� � ��ا � ا� ا � د����ي�ا ��ا � ن ا ا ن ا ا ل ا �ن د �ع� �ت��ك �ي� ا �
ح�� � �ي� �م�� � �ي� ا ا ج��ل� �ل � او �ل�إ� ك�را �م �ي� ح�ي� �ي� ي �وم ي �ه� �ي� ا �ل� �ر � او �ل� ي و
ا ق �ف ّ ن ن � خل ا � أ ت �
� � � خ ق � �أ
ى�
حي�� �ي� ك�ري��م �ي� ��د�ير���ص�ل �ع�ل ا ا
�ق�� �� ر� ح��س� ا �� � �ل� ا ا �ت
�م ن� �ل�ه ا ��ل�� � او �ل� �مر � ب�� رك�� �ي� � � � ل
ي� ي م آ� � � ّ ��م ّ
ط���� ن
ي�. ح��م�د �و�ع��ل�ى� �ل�ه ا �ل��ي ب
ٰ
ح�م��ي�د ��ج�مي��د. ���ا ���ت�ه �إ �نّ�ه �ح��م��ة ا ّلله �و�رك� ���ه� ا ��ل��س�ل�ا � �ور� � �ع��ل��ه � �ع��ل
ب م و ي و ي� م
ش ّ ف� �ل ش �ة ُ عَ ن � ْ
��ل��ة.
�م��� ك� ح��س�ل)ح�ا �����ي��� ( ج����ل �ب� ِ
� :ا�
م ي 1
�). � � ( :ه�ا �)� .ه�( :أ�ز �م�ا ت 2
ي� �إ ر ب
194 194
Prayers and Supplications
adequate recompense, but I offer you praise for your bounties and gratitude
for your trials.
O best of those to whom a caller calls, O worthiest of those in whom
an aspirer places his hopes, I seek intercession with you through the cov-
enant of Islam. I rely on you through the sanctity of the Qurʾan. I seek close-
ness to you through Muḥammad. So bless Muḥammad and the progeny of
Muḥammad, and acknowledge my covenant, through which I hope for the
fulfillment of my petition. Make me act in obedience to you. End my days
in goodness, free me from the fire, and give me a home in heaven. Do not
shame me by revealing my secrets in life or in death. Pardon the sins I have
committed against you. Convince those among your servants whom I have
wronged to accept my regrets. Place me among those with whom you are
pleased, saving me from the fire. Look into all the things I have prayed to you
for in this world and the next. O compassionate one, O liberal one, O mighty
and munificent one, O living one, O sustaining one, O master of creation and
command, may you be blessed. O most beautiful creator. O merciful one,
O generous one, O powerful one, bless Muḥammad and his pure progeny.
Peace, God’s mercy and his grace upon him and upon them. Verily God
is praiseworthy, noble.
Ḥamzah ibn ʿAbd Allāh reported to us, saying: al-Ḥusayn ibn Khālawayh reported to us, 8.2
saying: Ibn Durayd recounted to us, saying: al-Sakan ibn Saʿīd recounted to us, from
Muḥammad ibn ʿAbbād al-Kalbī, from his father, saying: Ḥawtharah ibn al-Hirmās re-
counted a report to us when he was a very old man. He remembered the delegation of the
Dārim tribe that came to the commander of the faithful ʿAlī ibn Abī Ṭālib, and described
in full the report of ʿAlī’s prayer for rain, saying:
A man among us from the Ḥisl clan stood up and said:
May the rain-stars be generous to you, commander of the faithful! May
reverence be abundant for you! May God’s favors be granted us through
you! May calamities be lifted by your grace! Scattered groups of people
from Dārim have come to you, journeying through vast wildernesses on tall,
strong camels, to complain to you of the hardships of their privation, and the
sufferings brought on by this year of drought. They come to attain closeness
to God through you, to beseech him for rain by the grace of your luminous
presence, and to fend off this calamity by following your practice.
195 195
��
����� ������������ ����� ����� ���
���
أ �أ � أّ أ � �ف آ ق �ف�ت�ّ أ
��ل�ا � ��ق�ا �ل ��ي� � خ�ره � :ن�� ت� بر��ي�� ا �ل�� �ي�ا � �و�مج���ل�� 1ا �ل�� �ن�ا � �
�ل��� ب� ك� �و��ق�ا � �إ ��لي��ه � ب� �� ��س ا د �� � ك�
م م
� ّ �� ا � ا � � 2قع ق ا � ا �ُ � ت َ
م م � � و ر �ة � م
� ن ��س��د ا ل�ه�م� �م � او �ل�إ� �م� �م ا � �ل �م��� �م �ل� مع�� �و�م� ا � �ظ ا �غ ا
�صر�ع��ك �ص��ح ا �ل���ل� �م �و�� �ي� اِ�لم��ع�د ا �م � او �ل ي ب
ن ت �ا
���ص� د � �و��ك. �و �ل� �م�ع��
م
ّٰ ح ّٰ ه ا �� �ا �ة � ت ّٰ ف� ق ا � أ � �
�خ�ي�ر �خ��� �لق� ا لله � � � ل � ل
� ا
���� �ل � ��م�ي ر م� م��ن�ي� �ص�ل�و � لل ع ي�� �� :م�د لل و ص�ل ع��ل�ى � ه ل�
� � ه ا ا � ن � � �ؤ �ل ا
ت ُ �ة � ّٰ �ص���ط�َ��ف�� ن �ُ
ي� �م ن� �عب��ا د ا لله� .ي�ا ��ق��نب��ر �ن�ا د :ا �ل�ص�ل�ا �ة �ج��ا �م�ع� ���� .ث�ّ ��ن �ه ض����م��عجِ��را �و��س�ل�ا � �ع��ل�ىا �لم�
م � ّ � ُ ش � ظ � َ ّ ل� َ فم ُ َ َ ق �أ
�ج�د �ف��ص��ّ ����ث�ّ د �ن�ا �س ��م� ا �ؤ ن
�� د ي�ع����� ا �ل�� ���ر�� �ي �� � � ا ن � � ا � ّ غ ا ن
�ص�� �م�ز �ر�� ك���� ��م� �� �ر��ت�ه ا �لب��د ر ل�تِ��م�ه �ي ك�
� ب��ن�� ي �
ل�ى م ي م ي ُ�أ ب
نّ � ّ ق ا ق ا �ن ت ا ف� �
�ق�ا �ل: �ل���م�ا ت� �ل� � �و ج���س�ه� ���ث� �� �م �� � �� ��� �َه�نَ�� ب� ك�
� ن � �ف
َُ م م ي � �قب��ر
�م� ا � �ل�
���ف �ّ�ي�ا �ت ��� �لق� � �و�ا ��س ���ط ا ��لر��ز �ق� �ع�ا �ل�� ا � خل ��س�� ا ��ل���ط��ب�ا �ق� � او ��ل ّر�ق�� ا ��ل� �وث�ا �ق� �خ��ا ��ل�ق ا � خل � �ّٰ ّ ّ �
م
�
م ب � ع ِ ل��ه�م ر ب� ا � ب
ل ا �ل� �
ع
ُق � ث �غ ف � ّ
ح��س�ن �ا ت� �و��ا � ار �ل��سي����ئ�ا ت� �و�م��ي���لا �ل��ع��را ت� � ��ا ت� �و��مج�� ا ��ل��د �ع� ا ت� �و�ق�ا ب��� ا �ل
� � ف �
���ا �ش�� �� ا � ك
ل�� �وك
ل و ب ي ر
ب
� ا �ف أ ق ف � � ُ
�
ح�مت���ك � �و ك���ن� � �و��م��ن�ز �ل ا �ل��رك�ا ت� �م ن ��� �� ��س�� ����س�م� ا ت� ب���عل��م��ك �م ن �خ�ز ا ئ� ن ر�
�ة أ
� �
ن � ّ ُ
ق
و آ � � و ف بع
ن
ب
ف ا ا ا ن ئ �
ا� ئ ا �
� ا �ش ��
ك�را �مت���ك �ع��ل�ى�� � ك�ر�ي� � �ل� ���ك �وك�� �ر�ي� ����عم�ا ���ك �م��ع��ب� د ك �و�� ��ط� � �ب�ل� د �ك ر� �� �م���ك
ن
�ذ �
ي� �و�م�ل�ا ا �ل�ه�ا ر�ب��ي ن�. ��ل��ه� � �ن��ع ة �ع��ل���ه� �أ ن�� ت� �غ��ا ���ة ا ��ل���ط�ا ��ل��ب�� ن
ي � أم و �م� ٌي� م
� �ت�ا ك �َم� َل��أ �م ن �ع��ب�ا د ك �� ا ء ��ق�� �ن������ك � د �ل�� �ل���ك ���ع��د �ك � � ش�����ك� �ل���ك ��م�ا
� � ت � ف � ت�ز ّ �إ�ز
و و �إ ي �إ ي ب ب بر بي ب �
أ أ
� ن�� ت� � �عل��� ���ب�ه.
� ت
� ظ ��
� ع ن � �ش � �ّٰ م ّ ف نّا ن �أ � � � ف ا �ش� َ أ � ن � � ا ٱ ت ق ّ
ك �� �
�م م�
�س����ل ب ر ك �� �� ع� ه� � له� ��إ� �� ���س� �ل�ك �ب�ك ��ل� ��� ء � �ع�����ظ� �م��ك �و��م� � � � ا �ل� �
أ ب م أ ي م
ت ��م ّ ّ �
�� �ش�� ء ا �ل��س ا ء ا � � ض�� � ��أ ت �� � ّ ا �ل�� ن �ت � ّ �
ح��م�د �خ��ا �� ل
��
� �
ع ��
ل�صحر� � � � ب و ا �ل ��ت� �و��س�ع ت� �ك��ل �ي� ��م� �و �ل� ر � �و م�ل � ا لب� ر �
م ي� ى ّ � �أ ّ � ن � �آ ي
خ ن �
ن
�س��د ا �ل� �و�ل�ي�� � او �ل� �ر��. ي ا �ل ن�ب����ي��ي� �و�
َ أ ي
ش��ه� �م ن � ��ا �ت��ك �و� ّر�
آ
�
ا ق �غ �� ّ � �م�ز ��� ا ��ل��أ �زْ ��ل � ��ل �ع ن �ع��ا ���ا �ش�� �ف ا ��لض � ا ��ل��ّٰل ّ
��� �د � �
م � � ك د ك ��ه
بح ي م �ي �زِ � ب
أ
ر و يل � � � �م
� � �
حي�� . ك�� �ف� ا �ل��س�وء �إ �ل�ا � ن�� ت� �إ �ن��ك ر ��ؤ �و�ف� ر� �ب����ه� �م ن��ع�ق��ا �ب��ك �إ ��ّ�ن�ه �ل�ا �ي��
� �ش
م م
ة
�( :ع���صر�). 1
م
�ي�( :ا � ب�ل���ط�ل). 2
196 196
Prayers and Supplications
Then Abū Surādiq went forward and spoke to him, ending with the fol-
lowing words: You are the spring of days, the succor of the world, a lamp in
the darkness, the last resort of the indigent, a noble chieftain, and a magnani-
mous leader. There is no haven other than you, no refuge apart from you.
The commander of the faithful responded: God be praised! Blessings and
peace upon the best of God’s creation. Peace upon the chosen ones among
God’s servants. Qanbar, call out: “Gather for the prayer!”70 Wearing a yel-
low head covering,71 he rose like the moon in its fullness, blinding any who
looked upon him, and headed for the mosque. He offered the ritual-prayer,
then drew close to the prophet’s grave, and whispered some words that I did
not quite hear. After that, he stood up to beseech God for rain, entreating
him thus:
O God, lord of the seven spheres and the interlinked heavens, creator
of all creation, giver of sustenance, knower of secrets, remover of misfor-
tunes, answerer of prayers, accepter of good deeds, forgiver of sins, steadier
of stumblers. You send down your grace from on high in the seven skies, a
grace that descends with your knowledge from your mercy’s treasures and
the shelters of your kindness upon those among your servants, the inhabit-
ants of your lands, those who are thankful for your favors as well as those
who are ungrateful for your gifts. You send it to them because of your own
compassion and benevolence. You are the ultimate support for those who
seek aid, the best refuge for those who would escape from calamity.
Your servants have come to you at the grave of your prophet, seeking to
come close to you through your servant, complaining to you about a crisis
that you know more about than anyone else.
O God, we beseech you in your own name, for there is nothing greater
than you. We beseech you by the greatness borne upon your throne, a great-
ness that permeates the heavens and earth, a greatness that fills the land and
the sea. We ask you to bless Muḥammad, seal of the prophets, the best of
generations past and generations yet to come.
O God, remover of hardships, repealer of constraints. Remove from your
servants this sign of yours which has enveloped them, this retribution of
yours which has tested them sorely. None can remove hardship but you. You
are most kind, most merciful.
197 197
ا ��ل��ب�ا ب� ا ��ل��ت�ا ����س�
ع
�
� ���ف� الم
��فح� ��وظ ����م ن� � �ش� ���عره
�
ي
� ن
ح�د) .و�مث�����ل�ه�ا ر وا ي��ة ا �ل��د �ي �� او �� ،ص.187 . �ي�( :ا �ل��ل��� 1
� ت ف ُ ن ّ �ة �أ �ة �� �� ف� ف� ا �ل���مت�� ن ��ع�د ا ��ل��� ت ت
ي� �يو �أح�د) .ي����� :ض
�� ي��� ��� ن
كا � �م�ع�ه �لوا ء ا �ل���م���شرك ح� ا �ل�ع ب���د ر �ي� و � ح� � نب� ب�� ط��ل��� �� (�� ن
ع�� ط��ل��� م���� :ض ي ي� � ب 2
م ي بي ي ي
ح�ا ش�����ي����ة. ي� ف�� ا �ل
� �ت ق ن �ف
��� ��س ا �ل��ع��ل� ي
�أُ ُ ّ ز نة ت ق �ة �أ ن ت ف ف ت
�� �يو ح�د). ح� ����ل�ه ح�م�� �ب� �ع ب���د ا �ل���م��ط�ل ب �� (�هو �عث�����م�ا � � نب� ب�� ط��ل��� �� ��� � ا �ل���م�� ن ��ع�د ا ��ل��� ت
بي م���� :ض ي ي� � ب 3
آ مّ ي
ن �ةً ن �أ ّ � ن خَ َف قت ف
�� ي�� ف� �ي� ا �ل���مت�� ن� ب��ع�د ا � ب�ل��ي��� (�ي�ع�� ب�� ب� ���ل� ����ل�ه ا �ل� ب�� �ص��لى ا �ل�ل�ه ع� ي�ل��ه وع��لى � �ل�ه و��س��ل ب�ي��د ه و��ط�ع���ه ��ط�ع��� �
ن ّ �ن ت ت
���� :ض 4
يوم ي ي ي م
م
�ة ف �ت ق �ف ن ف ت �أُ ُ
ح�ا ش�����ي��� .
ي� �� ا �ل
�
�� ي��� ��� ��س ا �ل��ع��ل� ي ح�د)� .ي����� :ض
198 198
Chapter 9
Verse
Nifṭawayh, Abū ʿAbd Allāh Ibrāhīm ibn Muḥammad ibn ʿArafah al-Azdī al- 9.1
Naḥwī, transmitted the following poetry by the commander of the faithful,
ʿAlī ibn Abī Ṭālib:72
199 199
��������� � �
�������������
�� ��� ���� ��
200 200
Verse
Those whom you killed when you came upon us without warning
went on to earn reward and bliss.
For them, the delight of paradise,
a place neither too hot nor too cold.
May God bless them whenever their names are mentioned,
fighters in so many true battles.
They were loyal to God’s messenger, men of restraint,
their noses proudly high-bridged, among them Ḥamzah the Lion.
Muṣʿab was also a lion protecting the prophet,
until a bloodsmeared jackal washed himself in his gore.73
Our dead are not like your dead—
God delivered yours into the fires of hell, its gates well-guarded.
The following are ʿAlī’s verses upon his slaying of ʿAmr ibn ʿAbd Wadd.74 9.2.1
ʿAmr fell when ʿAlī slew him and his private parts were exposed. ʿAlī moved
away, saying:
201 201
��������� � �
�������������
�� ��� ���� ��
ْ ُ���نْ ُت � َ َّ َ
�ق ���ط َ َ��زَّ ��نِ� َ �ثْ��َا � � َ�ع نْ �أ�ثْ��َا �� �ه �َ ��َ�لَ �ٱنّ�َنِ� ْ َ َ �ف�َ �فْ تُ
ك� � ا �لم�� رب ي و يب
ِ�� �و�ع � ْ� � و �بِ ٖ و ْ ي�
� و
َ �نَ َ ْ ت ُ َ َّ �ُ�مََّ َ � َ �ةَ ْ َ َ َ َ أ �نَ َ َ
�صَ
�م ٍ�د �بِ�� و ب ٖ
� ا � ���صر� ر ب�ح� � �و � �ج�ا �َر �ِم ن� ��س�ف��ا �ه��ةِ ر� ��يِ� �هٖ ����صر اِ �ل�
ح ��
نَ ّ َا َ ْ �َ َ �َ ْ �زَ َ
ْ َ
� ٰ َ
ح َ��س�� نّ ا ّللهَ �َ َ ْ ت �َ ا
� ا أ� ا�
�ي�ِ ي� ����شر ل ��ح ب ٖ
� �و�ب��� ه � �م�ع
ِ ِ �خ�ا �ذِ �ل ِد ��ي��نِ �هٖ
�ل� � ب � �
�ق ا � � ه � ا ��
[�ط�و���ل]: �و � �ل �ع�لي�� ا �ل��س� � �
لم ي
٩.٢.٤
202 202
Verse
ʿAmr’s sister came on the scene to find her brother slain. Who killed him? 9.2.2
she asked. ʿAlī ibn Abī Ṭālib, she was told. A noble equal! she exclaimed, and
recited:
With regard to his slaying of ʿAmr ibn ʿAbd Wadd, ʿAlī also recited: 9.2.3
Honoring him, our swords struck those who strayed from him,
they perceived neither the straight path nor his guidance.
When we recognized his guidance, we took the road of obedience to the
Merciful,
the road of truth and piety.
We fought for God’s messenger when they attacked.
The Muslims, people of perspicacity, turned to him.
203 203
��������� � �
�������������
�� ��� ���� ��
ُ
�ق ا �� � ه �� �ا � ��ف � � أ ُ � �ف
ح�د [� او ر]:
�و � ل �ع�لي�� ا ل��س�ل �ي� ي ��و � �
م م
٩.٣
204 204
Verse
ʿAlī recited the following verses about the Battle of Uḥud: 9.3
205 205
��������� � �
�������������
�� ��� ���� ��
ق ا � � ه ا �� ا �ة � ا ��
[�ط�و���ل]: �و�� �ل �ع�لي�� ل�ص� � � ا �ل��س� � �
ل و لم ي
٩.٥
َ
َ ْ �فَ ضْ ٱ �قْ َ ُ ْ �َه َ َا َ َ ْ ّٰ َ أْ ٰ أَ � ْ َ َ أ نَّ
� � � � � � ا � � � � � ء � � � � �ل�م � ر �ا لل ب��ل� �ر �
� � � ه � ��ت �
�سَولَ�ٗ ب�ل َ ع�زِي �ذِ ي� ��تِ �د ٍر و�ذِ ي� � ٖل أَ ََ ْ ُ ى
َ
َ �ذ ق ْ َ َ نًا نْ َ ا َ نْ � تْ �زٍ ُ ّ�� َّا َ َ َ َ �ذ � � َ ا ْ �ز � �
� � � �
ِب�َ�م� � ����ن �ل ا �ل��ك��ف� رد ا �ر ��م� �ل��ةٍ �ف� ا �� او �ه� او �� ِم�ُ �إ ���س� ٍر �وِم� �ق��� ٖل
��ا نَ َ ُ ْ �ُ ّٰ أ ْ َ ا ��ْ�َ ْ � ََ َ أ �ْم���ٰس َ ُ ْ �ُ ّٰ َ ْ َ �زَّ �نَ ْ
ع�د �ٖل �سو�ل ا للِه � �ر����سِ �ل �بِ� ل� �صُرهٗ �وك�� � ر� � �سو�ل ا للِه ��ق�د ���ع � � � �و ى ر� �
��ق
ُ َ ََّ آَا ُ ٗ � ذَ � �َْ ْ
�
ع �ل � ا �
� � � �
� � ه � � �� � � ��� م � � ٍ
�
� َ�ف�َ�ا ءَ � ف��ُ� ْ َ�ا �م نَ ا ّلله �ُمنْ�زَ
ٰ
� ٖل � ل
َ ب ي ��ن �ةٍ ي �ت ِ ِو ي � �ج بِ ر��ق نٍ� ِ � ِ � ل �
ّ � َ ْ ُ ٰ ْ َ أ َْأ َ َ َ ْ َأ
�َ ْ ّ �م ا �َ �و �م َ �ْ � � �َ � � ���َ�نُ ْ ��ف�آ �َم نَ � �ق�� ا �ٌ �� ��ذ ا � ك َ
� �ل����ش��م� ٖل ����تِ�م��ع ا
ي ��س اوُبِحْ��م ِ�د ا للِه ج ِ �ق �و وي �بِ مَ�َ � و
ْ �فَ�زَا دَ �ُ�هٗ �ذ � ا ��ل��َ ْ �خَ ْ ًا َ ٰ خَ ْ َ أ نْ َ َأ قْ َ ٌ فَ�زَ �غَ ْت ُق ُ ُْ ُ
� ��� �لوب��هم�
�عر��شِ�� بَ��ل� ��ع��ل�ى����بل� م و � �و ��ك�ر� ��� او � � ا �
قَ ً َ ً ْ ُ ُ ْ أ ْ ُ �ْ ْ ٖ
َ ا ا ض ا ْ َ َ أَْ َ َ �م نْ� ُم ْ َْ َ َْ َ ُ ْ �َ
ن ��� �ب� فِ���ع�� � �سو�ل�هٗ �و���و�م� �غِ� � � �و �م�ك ن� ِ ���ه�م �ي ��و�م �ب��د �ٍر ر� �
ح��س� ا � �لِ���ف��ع� ٖل له� � �
م
َ َ ْ َ ا َ َ ْ َ ا َ ثُْ َ ا ا ْ�َ َا َ ا � َّ قْ
� �أَْ ٗ ْ ضٌ فَ ا فٌ
�� �
�ص � ل � � � � ء � ��ل � � � � � �
� � د �
ح� �د �ق � �
�ه� � ا �ص
� � ع � � ��� ��ب� �ي�� ��ه� بِ��ي���� خِ� �
و ه بَِ ج ل ِ وِب َ � ٖل و و بِ �
�� ْ ُ َ ن
َ ���ً ا َ �م نْ � ْ �ْ �د �منْ ٗ ْ ح َّ َ ��ْ � نْ نَا �� ئٍ ْ �ْدِِيتَ َمُ ِفَ َ
�ه � ك � � �� � �
� ر �كو ِ � � شِ �� �ذِ ي� مِ ي���ةٍ � � � م ا � � � ك�
�
�ه�م � � ٖل �صِير�ع� وِ � �ذِ ي� ج � �ةٍ ِ � َ م
ْ
�ُْ ُ ْ َ ا � � َّ � َ ا َ ا � َ ْ ت َ
َ�ْ ُ
تَ ْ تُ ُ ُ ْ ن � َّ ا ئِ َ
�ود �بِ��إِ���سب�� �ِل ا �لر���ش� ��شِ� � �وِب� � �ل �و���ب� ٖل ��هِ� �مٗ ج � � �ع�لي � ح�ا �
��ب��يِ�� �عي ��و� ا �ل��ن� �
أ ٱ تِ ْ
َ �شَ ْ َ �ةَ تَ ْ َ ا ُ َ تَ ْ َ َا � َ ْ َ َْ �نَ��َا ئِ�ُ ��تَ�ْ��ن�ٰع ُ�ع�ْ�تَ���ةَ ا ��ل��غَ ّ
� � �و ب����ن�هٗ �و�� ي��َ��ب� �����ن��ع� ه �و�����ن��عى� �ب� ��ج���ه� ٖل �ى ب � و
�ُ َ َّ َ �ةُ �ثُّ ْ
ن �
ُ َ ّ �ةٌ َ َّ ُ ْن َ �ذَح � ّ ْ �تَنْ ٰ َٱ ْ نَ َ �ْي َِ نَ
ى ��مب����� ا �ل� � َ
��ك� ٖل ي ��حر � �ه�ٗ �م��س��ل��ب� � �و ا ا �لِر ج���ِل � ���عى � �وب�� �ج��د �ع�ا � �ِم �
2
206 206
Verse
Don’t you see that God has shown his messenger great generosity,
the generosity of a powerful, munificent God?
Consigning disbelievers to a place of humiliation,
where they taste the ignominy of captivity and death.
The evening found God’s messenger mighty in victory—
God’s messenger was sent in justice.
He brought the Furqān78 revealed by God,
its verses clear for people of intelligence.
Some believed in it with conviction,
and, God be praised, by evening they were united.
Others denied it, their hearts strayed,
so the lord of the throne increased their corruption.
The messenger needed only God to oppose their evil in the Battle of Badr,
and he sufficed a people roused to righteous anger, whose acts were
most beauteous.
In their hands, light and gleaming swords,
used in battle after long polishing and sharpening.
They left there hotheaded youths prostrate,
and generous men in their prime.
Mourning women spent the night spilling tears,
in drops and in torrents.
Mourners wail for ʿUtbah the Errant and his son.
They wail for Shaybah. They wail for Abu Jahl.
207 207
��������� � �
�������������
�� ��� ���� ��
َ � ْ�غَ أَ ْ َ ٌ ُ َ َّ َ�ةُ �ْ َ َ ا �ْ�غَ ُّ � نْ ُ ْ َ نْ َ َ َأَ َ
���ص� ٖل
ْ َ
� � ���سب��ا ب� ���مر�مث��َ ا � �لو� � �ل��ل� ّ ع�ا �ف�� �ج�ا ��َ�ب�ٗ ه ���ه� �م� د �� د � � ا �ل� م
ُ أ َِ وِ �ي َ �ع ضْ �َيْ� َِ � م ْ
� َ
َ� �� �شّ �غْ َ � ُ ْ َ �ْ � �شْ غَ � �شّ غْ �� ْ َ ْ � �َ�أ ���� ا �� � ٰ � َ ا ا �ل
� � او �ل�ع�د � او نِ� �فِ�ي� �� ����ِلا �ل�� ���� ٖل ا
ع نِ� ل�� � ب ِ �حِ ي�� ِب����م�ع �لٍ حو ل�د ى د ِر �ج��ف� �
�زِ ِم
َ َ َ
َ� ٱ َ َ
َّ�ا � ��ْ�س�ت�َ�ه�ّ �ُ�م نَ�ا د �َ�ا ْ أَ� ا � َ
��ط َ�قَ ا ��ل نّ�َ�ا �ع ْ ���لَ�ْ��ي �فَ َا َ�عنِ� ْ �َ �أ َّ �قنِ�
ِي � بِ �ٍَل ر َ�ي� َو ر �ي� �م ُ ْ ل �ل
أ ٰ أ ّ َ
أ � �ل� ر� ِ �ي �
� �نَ�ا ��عَ��ا ���ن َت �
ْف�َ �ُ �ْ تُ �َهٗ َ�َّ ا َ � ْ تُ � � � ْ � ��ت � �غَ ْ�َ َ ُ ْ �� ا ّ ن
ٰ
ِي ك � �سو ِل للِه �إِ ��ي ر ر� � �ق�ل� �ل� �ل�م� ر ��ي� ا �ل� ذِ� ي� �ى ��
� َ ا َ ا� َف َقَّ قَ َ ا أَ �شْ �فَ �قْ تُ ْ ُ َ َ� ْ َُ ْ َ َ ا نَ َ�خ ْ غُ َّ ْ َ َ 1
� ��ر��ي� �و ج �م� ِ�لي�� ح �� ��م� � �� � � � �م��ن�ه �و �ل� ��ي���ب� �وك� � �ِ��ل�لِ�� ْ �� �
�تِ يَي� م ل َ ِ َ �
� �� َ ا ��ل���ْ��ُ �� ْ � ْ�� �َ َ��ا �َ �زْ ُت� �َ ا د �َ�ا
أ ْ فَ َ ّٰ �َ ا أ نْ َ َ أ ْ
�َ�م��دُ �َم�ا �َم شَ��� ْت
بَِي� عِ ي َ س �فِي� ر ضٍ� و�ج و و ِي ��� او للِه �ل� � ���س�ا ك � ح
ً َ
� ����ث ا �� نْ ه � �د � ْ ا َ ا � َ ا2
َُ���نْ تُ َ تٰ أَ ْ ْ � نَ � �أَ ْ �تَ �ْ َ �ةً أ ْ أ َ ً ُ َ
�
�جِ �د ر مِ �� �ج � ِ ��ي�د و�ع� �فِ��ي� � �وك� � �م��ى � �هب� ��ط�ِم� ا �ل� ر��� ��ل��ع� � �
َ تَ َّ ِ ْ� ُْ ضِ َََ
ض َ ا �َا3
َ
� ْ�ثًا َ � ْ نَّ َ ��أ� نّ� َ ا َ� َ ْ� نَ �َ َ نْ ُ �َ ا دٌ � ����َ
شظ ���� ا �ل
��� ِري� � �� ��خي���ل��ع��ه ك�� ��م� يري � ��بِ� � ٖ �لي� � �ع�لي هِ�
ُ
ه
َ ى� ُ ج��و
حَ ا ��� ْ� نَ َ َ ا َ �ةً �تَ�َ ٰ � َ َ ْ أ
َ � �أ ْ َ ْ ْ
ِ��ا ُ الأ� � ْ�س�د �م ْ��ن�هُ �تَ��َع�ا دَ ��ا �ِم ن� ا �ل� ��س ِ�د ��ق�د � ���مى لعر � �م�ه� ���ب� �عا د ى ��س
ي ِِ ب ِي
ع��لَ�ْ�ي�ه �َ �غ�َ�ا د �َ�ا َ ُ َ ْ�َْ تُ عَ غْ ُ ًّ �صَّ�د ٌ
�شَ ٌْ َ � ْ ُ � نَّ�فْ �نَ ٌْ �ُ َ
ِ و ِي �� ا
و � �د �
�م � � �
و وم
� �ل ا ه
� �
�ر �م �د�� ِ�د �ي��د ج�ِر ي� ء ا �ل �� �� � �ه
ُ سِ
َ �ا ���اَ َ ا َ
��ا �� ّ َ َ ً ا َ � َ ْ � َ ُ ْ �َ ّٰ �َ �ُ � ْ َ �ة ت � ْ ُ �غ
ُ ٌ ٌ ْ
� ب�� ��ب��ةِ ك بِي � � ا
ثِ ي�ر ��ب� ر ك� ل��ض � � �� � م
�سو�ل ا للِه ي �ل �غِ ي�ر
�� �خ� �ِل��تب�� ِك �ر� �
ْ ْ �إِ�ذ َ َ َ ٌ
َ ْ � َ ��َ ّ َ �ف ّ �ُ �َ ّ �ٌ ٰ
�� ْ ُ� ا ��لَه�ا � ��نَ��ق �ف�ً�ا ��تَ�فَ��ا � َ��ا ضَ ��ا نَ
�
�
ك ا ��س ا لله �� ص م� �د � ��
�نِي � رب � ِم � يو ب�� ِك ر �ول ِ � �� �ق م
� ن ُ َّ ت
�ي�( :ع�د �ي�) .و�مث�����ل�ه�ا ر وا ي��ة ا �ل��د �ي �� او � �ص.440 . 1
�ي� :ب(��ا �ي�ل��ا). 2
�ه�( :م�ا �ض
�� ي���ا). 3
208 208
Verse
They wail for the one-legged man, for the son of the nose-cut one.79
Mothers stripped of sons, their hearts burning, their bereavement plain.
Many Meccans took up residence in the wells of Badr,
noble men, generous in war and drought.
Error called to them and they answered,
—but error’s ropes are frayed and falling apart.
By afternoon they were residents of hell,
too preoccupied with their own troubles to make mischief or to hate.
209 209
��������� � �
�������������
�� ��� ���� ��
أ �ق �
�و�ق�ا ��ل �ع��لي��ه ا �ل�ص�ل�ا �ة � او ��ل��س�ل�ا � ���ف� �ق��و� �م ن ا ��ل�ز �ن�ا د �ق��ة ��ق ت���
�ه� [ر�ج�ز ]:
� رله� � �و �
ح � � ي
م م م م
٩.٧
َ
َ�َّ ا َ أَْ تُ �ْ �أَ ْ َ أَ ْ ً ُ ْ�ن َ َ أَ ّ� ْ ُت نَا � ْ َ َ َ ُ َ َ
عْو ت� ��ق ْ��نب��َرا � �جج�� �� ر ي�
� �ود � � ِ �ل�م� ر� ��ي� ا �ل� ���مر� ���مرا �م ك�را
�ق ا � � ه � ا ��
[�ط�و���ل]: �و � �ل �ع�لي�� ا �ل��س� � �
لم ي
٩.٨
�ق ا � � ه ا �� ا �ة � ا ��
[�ط�و���ل]: �و � �ل �ع�لي�� ل�ص� � � ا �ل��س� � �
ل و لم ي
٩.٩
ُق ن
كا � �م�ع�ه راي��ة �وِ�م�ه
ن �ذ �أ
ي� � نب� ا �ل���م ن��� ر �بو ��س�ا ��س�ا � و � ح�� ��� ن �م�ع������م��ةُ ا � ضل��َّ��ا د �ه � ض
ح������ ن ض ت � : � ،ت���ض ف ف ت ن
� وو �� ي��� �ي� ا �ل���م��� ب��ع�د ا � ب�ل��ي��� (� � ي� �ج م ي� 1
ً ً �ذ شَ � َ � �فص�ّ�� ن
ي� وع�ا ��� ب��ع�د �ل�ك د �هرا طوي�لا).
يوم
210 210
Verse
ʿAlī said about a group of heretics whom he had killed and burned:80 9.7
211 211
��������� � �
�������������
�� ��� ���� ��
أ أ أ �خ �ن أ
� ن ق��ا ��ل� ّ� � :ث ن ا ��ل � �م �ز ق ا � �خ ن ا � ن � ّ � ن �خ � �ت ت ّ ّٰ � ّ � ن ن
٩.١٠ ح�د � �� ا ح��س��ي� ��ي� ا �� �ل� � :ب��ر�� � ح�م�د ب�� ح�م�م�د ب�� ��لي���ل � �ب��ر ��ي� � ب� ��و �عب��د ا لله ح�م�م�د ب�� �م��ص�ور ا �ل����س��ر�ي ج
1
�ُ َ َ أ
�ِ�ز ق �
حر ��ا �ل: �ق��ع�ن � ب� ن الم ح��ّد ��ث ن��ا � ن ّ
ح��د ��ث ن��ا �ه�ا ر �و� ب� ن� �ح�مّ�م��د ق��ا �ل� :
�
ح�م�د ب� ن� ر�ج��ا ء ق��ا �ل� : ح��ّد ��ث ن��ا �ح�مّ�م��د ب� ن � � �
ه� ق��ا �ل� : ب� ن� �إ � ا
بر � �
ب � � يم
�ّ ث ن � � ذ ّا � ن َ َ �ة ق � ن � ا � �ق ئ � ّ أ �ّ �ث ن ا � �أ � ّ �
حر�م��ل� ��ا �ل: � ق��ا �ل� :
ح�د � ��� ا �ل�� �ي� �ل ب��� � ق��ا �ل� :
ح��د ��ث ن��ا � ب� ��و�ع�مر�و ب�� ا �ل�ع�ل� ء ا �لم�ر� ح�د � �� ا �ل� �ص�م�
�
ي �عي
� ّٰ � � � أ � � �ن
���ا � �ع��ل� ّ ب� ن� �ب �ي� ��ط�ا �ل ب� �ع��لي��ه ا �ل�ص�ل�ا �ة � او �ل��س�ل�ا � ي��غ���د �و �و�ر �و� �إ �ل�ى �قب��ر ر��س�و�ل ا لله ك
ح ي م � �ت ّ � ّ ّٰ ي
� ّٰ ا أ ن � � ق ّ ث ّ ف ف � آ
��ع�ا �� �ي�� ��و�ل� :ي�ا ر��س�و�ل ا لله �م� � �
ح��س� ا �ل�صب��ر �� �� �ص��ل� ا لله �ع��ل��ه � �ع�� � �ل�ه � ��سل��� ���ع�د � ��ا �ت�ه � ��� ك�
يأ ق و � ل�ى �ّو م ب و يو ب �ي� ج م ّى
� � �ا ء ا � � � ن �ا
� ا �لب� ك�� �إ �ل� �ع�لي��ك. �إ �ل� �ع��ك � �و ب��
ث ق � حن
��ّ �ي����و�ل [�م����سر�]:
ح م
ك�ا �َ�س��َ َ
��ب�ا َّ َ َ �ْتُ� َ � �ُْ َ ََ نَا �َ
َْ َ ن َ ا �غَ ضَ
�
�ل�
ِب�
ل ك �
� ل�ع ��� ج ا ل �م� �اَ ْ�� د ���مِ��عي� �عِ� َ��د �� �زِ �ل�ةٍ �إِ
� �
َب َ ْ
َ ْ
ن ٱ َض َ َ
ف ُ ُ ُ � ّ ْ َ �ف ً َ ُ َ
� �ذ �إِ�ذ
�َ
��ب�ا�� � ف�
� ��ْو ن����ف��ا ��� �َ �و ���س ك � �مِ�ِ ن�� ا ج�ل ح ت ا 2ك��ر �ت��ك �َم�ّ�يت��ا ��س��
ي� ِ
َ
�َ ا ��ل�َ
�ي�ا أَ�ّ ا َ �ُ َّ َ �ل�زَّ َ ا غَ ٰ َ ْ �َ َّ تُ َْ �ةَ أَ ْ
حَ �ذَ
�م�ا
�َ
� � � �
�م � � ا ى � �د َ
�م � �ش
� ��� � �
�
ل ٍ �
�د �م� � ��ب �� �
ل�ى � م ر�ش
� ��� ن م� �
� َ�
�ع ا
نِ و ِ َ م ي
َ أ ُ َّ تْ ُ َّ تْ َ ََّ َ َ ا ٌ �َ ْ أ � َّ
ع��لَ ا ��ل�� �ّ�َا � �ُ�ع ْ�د نَ� ��لَ��ا ��ل�َ
�ي�ا � ��َ ��
�ص� نَه� ا ��ص� ئِ�� ب� � �لو� ����ص�� ��ع��ل�� �م�
يِ ي
ى ِم � ب � ي � ب
212 212
Verse
Abū ʿAbd Allāh Muḥammad ibn Manṣūr al-Tustarī reported to me, with a license to 9.10
transmit the report, saying: Aḥmad ibn Muḥammad ibn Khalīl reported to us, saying: Al-
Ḥusayn ibn Ibrāhīm recounted to us, saying: Muḥammad ibn Aḥmad ibn Rajāʾ recounted
to us, saying: Hārūn ibn Muḥammad recounted to us, saying: Qaʿnab ibn al-Muḥriz re-
counted to us, saying: Al-Aṣmaʿī recounted to us, saying: Abū ʿAmr ibn al-ʿAlāʾ al-Muqri ʾ,
recounted to us, saying: Al-Dhayyāl ibn Ḥarmalah recounted to me, saying:
ʿAlī ibn Abī Ṭālib would go morning and evening to the messenger’s
grave, weep, heartbroken, and exclaim, “O messenger of God! How beau-
tiful is forbearance, except in your loss! How ugly is weeping, except over
you!” Then he would recite:
Then he would place his face on the grave, and rub it until it was covered in
earth. He would weep and lament and recount the difficulties that had as-
sailed him after Muḥammad’s death, and recite:
Abū ʿAbd Allāh also reported to me, saying: Al-Ḥasan ibn ʿAbd Allāh ibn Saʿīd reported 9.11
to us, saying: Aḥmad ibn ʿAbd al-ʿAzīz al-Jawharī recounted to us, saying: Zakariyyā ibn
Yaḥyā reported to us, from al-Aṣmaʿī, from Salamah ibn Bilāl, from Mujālid, from al-
Shaʿbī, saying:
ʿAlī ibn Abī Ṭālib said to a man whom he wanted to warn against another’s
company:
213 213
��������� � �
�������������
�� ��� ���� ��
ق�
��ا �ل:
ّ �ض ٰ أ د �خ���ل ت� �ع�� �أ�م�� ا �ل�م��ؤ �م ن��� ن
ي� �ع��ل� ّ ب� ن� �ب ��� ���ط�ا ��ل ب� �ص��ل� او ت� ا ّلله �ع��لي��ه �و�ه�و �ي��ص��ل� ا �ل�����
ح ل�ى ي ر
ي� أ ى ي� ي أ
ف���ق���ل ت� ��ل�ه�� :ا � �م�� ا �ل�م��ؤ �م ن��� ن ��ل� �م��ت �ه��ذ ا ا ��ل��ّدُ ��ؤ � � د ��ؤ � � ��ا ��ل��ل��� � د ��ؤ � � ��ا ��لن�ه�ا ؟ ف��� ���ش �ا
ر وب ب ي ل و وب ب � ر وب ي ي ر ّي� �إ ى ى
� أ ن �ش ��ل ّ أ ن أ � ف �ل ّ ا ��س�� �ق ا � ٱ ��س َٱ ف
�س� ��ط]: �ه�م� � .و ��� �د [ب�� ي ع � �و � �
�إ �ي� � � � �ج��ل��س�� �م� ل� � �ل� � :م�
م
�َ � َّ َ َ َ ْ� َ ا َ ا َ � ُ َ
�و��� ا �لر� او � �ع��ل ا �ل
� ْ � ْ َ ٰ َ َ �ْ َْ � ا ��ل� ّ�َ��سَ
� � او �لب�َ ك ٖر
�
� �ج� تِ � �ح� � حرٖ ��ض ���ا �ل�إ� دلا �ِ �ب� �ص� �ع��ل �م� ِا �
ح َ ف ُى َ ْ َ ���َ ْ َ �� ضّ
ْ �فِي ُ ِ �
َ � نّ ج ْ � َ �ةٌ َ بَِرَ �ىَ �َ ضِتَ
���َ � ال ��ف�ا �ج�ل���ُْ ��يَ�ْ�ت�� �ل� ��� ع
� ل ا ن �
َ ْ
��ح�ز �ن��ك �َم ��ط��ل َ ُ ْ لا ��تيْ���ئ َ��س نّ �َو �ل�ا �
��ج�زِ �و َ ج� ٖر ب ي� ��ب� �
3
�أ ُّ � ن ق ت ف ف
�� ا �لو�ز ن� .ور وا ي��ة ا �ل��د �ي �� او �� ،ص 102 .ك�
�م�ا ث��ب� ت���ه�ا. ت
�� ور ود �ه�ا ��ل����صوي� ب
� �ة
��س����ط�� (��) �ي� ر واي� م� ،ي�� ،ه ،و ي�ج� ب 1
�� ف� ا �ل��� �فص�ّ�� ن
ت ق ت أ ّن �أ ف ال � ث ق أ � ن
ي�. ي�ه�ا � �ه��ذه ال� ب�ي��ا � �ي���ل ي� �� � نب� ���ي��س) و����ر وا ي��ة ا �ل��د �ي �� او �� ،ص� � ( :204 .ش� �ع 2
فّ
�ه���( :إ ن����م�ا ا ��ل�ه�د �ي�). 3
214 214
Verse
Al-Tustarī also recounted the following report to me, with a license to transmit, saying: 9.12
Abū l-Faḍl Yaḥyā ibn Ibrāhīm ibn Ziyād al-Qarqūbī reported to us, saying: Aḥmad ibn
ʿAbd al-Raḥmān ibn al-Jārūd al-Raqqī reported to us, saying: Sulaymān ibn Sayf reported
to us, saying: Al-Aṣmaʿī reported to us, from al-ʿAlāʾ ibn Jarīr, from his father, from al-
Aḥnaf ibn Qays, saying:
I entered the presence of the commander of the faithful, ʿAlī ibn Abī Ṭālib,
while he was praying the noon prayer, and said: O commander of the faith-
ful, how long will you strive like this, striving at night and in the daytime! He
gestured that I should sit. When he had finished the prayer, he said: Listen
and understand. Then he recited:
215 215
��������� � �
�������������
�� ��� ���� ��
أ ُ
ٰ ���ا �ق�ا ��ل� � :أ�ن���ش �د �ن�ا ��ل��أ �م�� ا �ل�م��ؤ �م ن��� ن
ي� �ع��ل� ّ ب� ن� �ب ��� ���ط�ا ��ل ب� �ص��ل� او ت� ا ّلله �ع��لي��ه � �أ �خ��� ���ن �أ �� ض
�
٩.١٣
ي ي� ر ي و و ب ر ي� ي
�
ا �ل��س�ل�ا � [�مت��ق��ا ر ب�]:
م
َ أَ ْ �ُ ُ � أَ َ ُّ َ �ْ َ �ُ
� �ْ ُ �ْ أ �ْ َ ٗ �ْ�� �ظَ ��
ِ�� � ���شب��ه ل
�ح�ل�ُم � او �حِ �ل�م ب ي � �و � ص �ع نِ� ا �لكِل��� ال ِ�ف�ا �تِ
ح م � � �
ْ َٗ َ
أ أ َ ْ مِ
َ � ّ ْ � � ت � ك ُ َْ �� َ
َ ُ ُْ َ
أ َ م
� َ ّ�ا �َ َ َ
�ج�ا ب� ِب���م�ا � ك�ره �ِل��ئ�ل � � ��ل�ا �ِ �ح�� �لو ا �ل ك� �و �� �ل� �ر� �
�إِ َ�نِي
َ م
َ ََّ َ ��نّ ْ أنَ �ْ �أَ ْ فَ ٗ �إِ�ذ ا �َم�ا �ٱ ْ���َتَ ْ ُت �َ�س�فَ��ا هَ ا ��ل ّ���َ��س���هِ ْ
�ع��ل� ��ف� يِ� � ��ا ا �ل� �����س��ه فِ ي �ج ر ر�
َ ي� �إِ
�زَ خْ�َ �فُ��ْ ا ��لَ�� َ �أ�ْ �َ�مَّ �ُه� اْ َ نْ َ َا �تَ�� ْ َت ْ ُ َ � ّ َ ا �
�ج� �لِ ��ف�ل� ��غ�ر ر بِ�ر � او ِء ا �لر�
�� �ر و ك َو و و � �إو � ِ
َ� ْ ُ ٗ أ ٗ َ ْ َ
��َه �� ُ نٌ
أ ٗ � ُ �� نَّا �� ْ� نَ �ْ ْ َ ِتً �ُ�ْ ََ
�ج�ه �و�ل�ه � �و� � �ل ى� ي جِ� ب� �� ���ظِ ِري �
� ل ا ع � �ِم ن� ���ف �ف ك��
� ل ��س� َ َم ُ ََ ُ َ
َ ْ َ � �َّ نَا َ َ ْ تَ نْ ٗ �َُْ�َ ْ
�و�ع��ن�د ا �ل�د �� ء �ةِ ي����س���� �ه
�بِ ِ ��ر�م�ا ��
تِ ت� ار ه ي�� ن��ا �م �ع نِ� ا �لم ك
َ ْ ُ َ ْ ُ َ ْ َ � ُ ُ َ َ �َ ْ َ
طٰ�ف �َ�ل�ا ���شَ �� َّ �� ْ �ن���َأَنَا أَ خُ ْ�ُ ْ َ ��
�م��ع�ه ب�رِ�ي�� ت� �و���سِ ب� ��طا ه � �ه�م�ا �و�ل��دِ �ي� س��� ب
�فِٰي� َِ ي ك ى
�
�ص �
� �وا �لم� � �� � ��
َ� ْ �َ��ا �قَ�ْ ��َ � ْ ��فَ�َ
� تِ ََ � َ
طٌ �ز �ْو� ْ
ْ � ّ �ُم ف� ٌ � ُ َ ُ
ّ َ ْ
�ج ِ�د �ي� �َو�
َّ
�ن ٖ�د �ج�ي� ل �ول �ذِ ي� �و��فا ِ ��� د �سو ِل ا للِه ���ن�ِر �ج�د ر� � � ��
َ � م َّ َا �َ َ �ْ �ْ َ َ � نَّ�َ ُ ُ ْ َ ْ َ
ّ
ك � او �ل� �ك �ض�ل� �ل� � ا �ل� ����ش ا �م ن ا �ل�� ��ج�م�� ا ��ل نّ�َا �� � ْ ���َ � ص�د ��ق تُ��هٗ �َ � ��َ
��دٖ َِ �ْ� ُّ �ْ َ �ةِ و ْ �إِ ر َِ أَ
�ه�ٍ
ٰ وُ ِ يع ً َ سِ َ �فِ�ي� ب � َ م
�
َْ
��ب�ا �� ْ ��ل�ا � � َا �لَ � �ل� ْ َ � َ ْ � ا �ش ْ� َ ه�
��ح�م�د لِلِه �ش�� ك�را �ل� ��ِر �ي�ك �ل�ٗ
ّ ُ ْ َ ا �ل
�
�م ٖ�د ���بر بِ�ا ع��ب ِ�د � او �ل �قِي� بِ
216 216
Verse
He also reported to me, saying: the following verses by the commander of 9.13
the faithful, ʿAlī ibn Abī Ṭālib, were recited to us:
Al-Ḥasan ibn Muḥammad ibn ʿĪsā al-Qammāḥ reported to us, saying: Al-Ḥasan ibn 9.14
Ismāʿīl al-Ḍarrāb reported to us, saying: ʿAlī ibn ʿUmar recounted to us, saying: Aḥmad
ibn Muḥammad al-Anbārī recounted to me, saying: Muḥammad ibn Sahl recounted to us,
saying: ʿAbd Allāh ibn Muḥammad al-Balawī recounted to us, saying: ʿUmārah ibn Yazīd
recounted to us, saying: Mālik recounted to us, from al-Zuhrī, from ʿAbd al-Raḥmān ibn
Saʿd, from Jābir ibn ʿAbd Allāh, who said:
I heard ʿAlī recite the following verses, as the messenger of God listened:
217 217
ٰ ّ �� ت
ح��س ن� �ع� �و��ن�ه. ح��م�د ا ّلله �و� �س� ب�
����ت�م ا �ل�د� �و�ر
� � ت ن ���ف��ل�ه ا ��ل
�ص
ى �ح � ح��م�د د ا ئ���م�ا ��ع��ل� ���ع��م�ه ا �ل ��ت� �ل�ا � �
يآ ى ّ ّٰ
حّ��م�د �ن����ّ�ي�ه � � ��ل�ه ا ��ل���طا ���ه � ن
�س��د �ن�ا ��م
ّ
ري� ب و ��ص��ل�ىا لله ��ع��ل�ى� ي �و�
� ّ ن ٰ ت ّ
��س��ن �ا ا لله �و�����ع� ا �ل�وكي���ل. � ���س��ل ا �
�و���س�ل�م ي���م� �وح� ب
1
م
218 218
God be praised!
With his help, we have reached the end of the Treasury.
All praise is due to him for his immeasurable favors.
May God shower his blessings upon our leader,
his prophet Muḥammad, and upon Muḥammad’s
pure progeny. Peace upon them all.
God is our sufficiency. He is the best guardian.
219 219
ئ �ة ك�� �ة
ل�م� ��ما ��
�� �ا أ � � �ؤ ن ّ � ن أ � � ا �
�م ن� ك��ل �م � ��م�ي را �ل �
م �م��ن��ي� ��ع��ل�� ب � �ب�ي� ��ط� � ب�
ل
ي �
�ع��ل��ي�ه ا �ل���س�ل�ا �
م
� �
ا�ل�م ن����س�و ب� �إ �ل
ى
� ا� ظ�
ح ��� ا �ل
�ج�
�
One Hundred Proverbs
from
Al-Jāḥiẓ
���ل �ة ة
�م�ا �ئ�� ك�� �م�
�﷽
� �م�ا ��نّ �ا �� ّ� � :ث ن � أ � حّ � ّ ن � ش ن � أ� ��ن ��م ّ ّ ث ا � ش � �أ
ح�د � ��ي� ل��ر �ي� ��ق ل �ح�د ب� ن � �
ح��م�د ا � ك � �ع��ب�د ا �ل� او � � ح��دث� ��ي�ا �ل��ي�� خ� ح��م�د ب� ن� ��س��يل���م�ا � ب� ن� �م��م�د: �صر� ا �ل� د��ي ب� � ب ��و � ح��د ����ن� ا �ل��ي�� خ�
�
� �
� ّ ف � ض ٰ أ
�ز ق �
ح��س ن� ا �ل�ع�ل�ا �� ا � �لق��ا ���� ب� ����ش�ي�را ��ا �ل:1�� �ه��ب��ة ا ّلله ب� ن ا �ل � ب� ��و ب� ك
ي � ��ر
ا � أ �ع�ث ا ن ��ل ا � ظ � ق � أ � أ أ
ح��ّدث� ن�� � � �� ا �� ف�ل� ض���� � � قا � �� �ح�مّ�م��د ب� ن ا ��ل
ّ ن أ
ح ��� ��ا �ل: ح�م�د ب� ن� �ب �ي� ��ط�ا �هر�ص� ح ب� �ب �ي� �م� � ا ج�� ل ح��س� ب�� د ر�ي��د �� �ل � :ي� ب و
� ن ن
�ر � ح��دث���ي� � ب� ��و ب� ك�
ن أ � � ا � �ّ ٰ ح ���� � ��ق �� ��ل ��ل��ن�ا �ز �م�ا �ن�ا �أ نّ� ��ل��أ �م�� ا �ل�م��ؤ �م��ن�� ن
���ا ن ا �ل ا ظ
�ر� ا ّلله �و��ه�ه �� ���ط� �ل ب� ك� ب
ي� �ي� � ي � � ب ّ �
ل� ع� ير �� � ي و ك� � ج
ج �ن أم أ
ا �ئ � �ت� ا� ���� ا ت � �ل����م��ة �م ن ��م ا ن ك� �ل���م��ة �من�ه�ا ��� ��ل�ف� ك� ���ّ ك� ��� �ة تَ�فا ئ �ة �
ح� ��س� ل�م� � ا �ل�عرب��� .ق� �ل� :وك� � � ��س� ��ل�ه د �ه ار � � ب �م� �� كل��م� ����ي��ك�ل
أ آ فّ أ
���ا ن� ���ف� � خ� �ع�م ه � خ� �� �َ �نّ�ا �ب��ه�ا �ل��م�ا ك���ض ���ط� ��ل�ا � ن� ي�ج��م�عه�ا � ُ��م��ل�ه�ا �ع�� ّ � �ه� ���ع�د ���ن ��ه�ا � ��ت�غ���ا ف��� �عن�ه�ا
ج ر ر ر ي � ل و
ي � ب � في ي و و ي� ل
� ي� و
ي � وي
� ّ � ه� �خ ّ ل��ل ت �ف �أ خ � ا �ف� ا �ل� � � �ت � ت ف ّ ن ت َّ �ة
�ه�ا ���ل�ك ا � ك�� �ما � � �ر�ج �ه� �ود �ع�ه� �إ �ي� ب �ط� . �ص����ا ��ه �ج��م� ن
ع �م � �م��ل� �م ن� �م��س�ود ا �� 2م� �ي ��و��م�ا ج �
� �ة �ذ � �
3
ل�ل���م�ا ت� ا�لم�ا ���ئ� �ه� ه: � � ك� �وكا ن�� ت ا
ٱ �ُ
�����ش �ف� ا ��لغ�� ���ط�ا ء ��م�ا � �ز دد ُت� � ���ق��ن �ا �
يي ك �ل�و 1
ٱ
ا �إ�ذ ا ت ن ت �نا
ا �ل�� ��س ��نِي�� �م ��ف� ا �م� � �� او � ����ب��ه� او 2
ا ��ل� �ا �� ��ز �م�ا ��ن ��ه �أ ���ش��ه �من آ �ئ
���ه�م �ب�� �ب�ا � �هم� �ن س ب � �م ب � 3
ف ٱ
��م�ا �ه��ل�ك � �مر��ؤ �عر�� ��ق�د ره 4
� �ة��ّ ٱ ئ ُ
ح��س�ن �ه � �م�ا ي� يق���م� �ك��ل � �مر� 5
�م ن� �عر�ف� ��ن ��ف ���س�ه ف���ق��د �عر�ف� ر��ّ�ب�ه 6
� � ت
ح ت� ��ل��س�ا ���ن�ه�خ�وء � ا�ل�مرء �م ب � 7
ّ د ت �أ � ض�� ��ا ف� خ � ����سن���ا د �آ خ� � ( :أ خ��� ن�ا ا �ل��ف����ق���ه �أ � ��س�ع���د ا �ل��ف�� ض�� �� � ن حم أ ت �ق �ة ف�
ّ ت
��م�د ال� ��س��را ب�ا د �ي� � ل ب� ي بو ي ر و بر ور د � �ه��ذه ا �ل���م�� �د �م� ي� ط .وور � ي� ي� � ب�إ 1
ّ ن �أ �أ � ّ �أ ن ّ �أ ن ث �ق ن ن �غ ّ ث ن �أ
ح����س ن�ر ح�د ث�� �بو ح�م�د ا ��ل � �م ك� ل� ح
ح����س� �ب� �م�د ا �� م ��ع��س ك� ن �
ل
ح����س� �ب� ع��ل �ب� ا �ل�� �ا ��س ح�د ���ا �بو ع��ل ا � ن ل�
�� ا � ح�د ���ا �بو �ا �ل ب
� ي� �أ ج �هر ي� ب �أ ر �أ م ي� م ي�
� �أ � � ث ن � � ح��س�� ن � ن د ��د ق��ا ل :ق��ا ل � ا �ل��ف�� ض����� ح�م�د � ن �ل� ا ��م�د � ن م
ح � �
ّ ن �أ
ث ا � ن �ع���د ا �ل�ل�ه � ن
� ا
�م �
����ع ب بي� �� ح ا
�ص� اط
�
ب� بي� هر ل بو ي� ب� ري ي� بو ب ر ب� �
ك � �� �د ح �د ��
ع �
ّب� ي��س ب� ب
أ ّ ف ت
� ر وا ي��ة ط و خ �ي� ا �لرا و�ي��ين� ال� خ���يري� ن�. ح�د ت ح�� ) .ا �
� ��ا � �ظ ا ��جل
�
�). �� (�م��س ّ د ا ت ق
ا�� :س����ط ت 2
�أ ّ و
ف� ق أ �أ غ ت ف �ذ �ذ ت �أ ت �أ �أ
�� و� ��ا ����س ب
ن
ك ��ه ������فر � /م�� �أط�ا ل ال� �م�ل ��س�ا ء ا �ل�ع���م�ل /ا �ل ك� ن �ق �
ح� ر وا �ل�ل�ه �ل�� �د ��س��ر � ل�
ح� ر ا � خ :ور د � ر ب� ك�ل�م�ا � �ر�ى( :ا �
�
ل خ 3
أ ع �
ح��ف� �ظ ا �ل�ع���م� �ت�ؤ �ل���م�ه ا �ل���م���ق��ة ت����ق ت���ل�ه ا �ل�� ق���ة) .ط� :أ د ت ي� ا � نب� � د �م� ن�ك�و ن� ا �ل�ع�ل� �م�ت�ك�و ال� ج�� م
ن آ ن
�وت��ه خ��ا �ز � �ل غ����يره � /م��س �ك
ق
� ور �شر و ل �و ل م ل م
���
ت �أ �أ � ش ة �أ �أ
� ����س ف� ق �ق ت�ه خ��ا �ز ن �ل غ���� ه) .ث :د ت �ة
ظ
�ك�ل�م� خ�ر�ى( :لا ���ه��ير � ة ن
ربع
��م����ا ور�) .ب� :ور د � � كا ل� � ير � ور �� و� و� وا ح�د � �م�� �ه��ذه( :ا �ل ك��ا ب
ت ف ٱ ق خ ف غ�ن �أ ظ ن �أ خ ت �أ
��� ���س��ل ح� ا �ل�ل�ه ا �مر� ��ا ل ���يرا ���� و ��س ك ح����سن��و� � /م ن�� ا �ل���مو�ج�ود ��سوء ا �ل���� ن �ا �ل���م�ع�� د � / � �ر�ى( :ا � ن�ل��ا ��س ب�ن��ا ء �م�ا ي�
� ك�ل�م�ا
م م ن� ب بو ر م ن ع
� ف � ن ّ ّ
ن ف ن ف
�� �م���م�� �ج��ا�ي�ك�� �ج��ا). �� ي�����م�� �ه�ل�ك�ي�ك�� �ه�ل�ك �إ ����م�ا ا �ل�ع���ج� ب � � /ل��ي��س ا �ل�ع���ج� ب
222 222
One Hundred Proverbs
The religious scholar and litterateur, Abū Naṣr Muḥammad ibn Sulaymān ibn Muḥammad, re-
counted to us, saying: The religious scholar, ʿAbd al-Wāḥid ibn Aḥmad al-Kirmānī, recounted to
me, saying: Abū Bakr Hibat Allāh al-ʿAllāf, who was judge in Shiraz, recounted to me, saying:82
Abū Bakr Muḥammad ibn al-Ḥasan ibn Durayd recounted to me, saying: Abū l-Faḍl
Aḥmad ibn Abī Ṭāhir,83 the friend of Abū ʿUthmān al-Jāḥiẓ, recounted to me, saying:
For years al-Jāḥiẓ had been telling us that the commander of the faithful, ʿAlī
ibn Abī Ṭālib, had produced a hundred proverbs, each proverb worth a thou-
sand of the best proverbs produced by the Arabs. I asked him many times to col-
lect them and dictate them to me. He would promise to do so, but deliberately,
stingily, forget. One day toward the end of his life, he brought out several earlier
drafts of his own works, culled from them ʿAlī’s proverbs, wrote them down with
his own hand, and gave them to me.
The hundred proverbs are these:
3 People reflect their times more than they resemble their fathers.
223 223
���ل �ة ة
�م�ا �ئ�� ك�� �م�
224 224
One Hundred Proverbs
225 225
���ل �ة ة
�م�ا �ئ�� ك�� �م�
� ا � ا �� أ � � ن � �ا �ة
�ل� �ل��ب� س � ج ��م�ل م� ا �ل��س�ل ��م� 30
� �ا أ
ن ل
�ع��ى �م� ا �ج� ��ه�ل �ل� د ا ء � � ي 31
� ّ
ا ض�� �� ن ن ق � �ة ق أ �
�ض��ى �م� ��ل� ا �ل�ع����ل �ل� �مر � � 32
��ض���ك ��م�ا �ع�ّود ���ت�ه � ا ن � قت
�ل��س� ��ك �ي����� ي 33
ّ �
ا�ل�مرء ��ع�د �و�م�ا �ج� �ه��ل�ه 34
� ��ت� ّ �� ف ّٰ ٱ أ
��ح� ا لله � �م �ر �عر�� ��ق�د ره �و�ل� ي ��ع�د �ط�وره � 35
م �ر م
ق أ �
� �ب�� ن� ا�لم�ل�� ��ت�� �ر�� ا �لن��� 36
ع ي حص ي
�ذ ذ� � �ذ �ة �
� 37إ ��ع�ا د ا �ل�إ� �ع��ت� ا ر �ت��� ك��ي��ر �ل��ل�� ن�� ب�
� �إ�ذ
ل�� �ا �ا ����تّ ا �ل�ع�ق�� ��ن �ق � ا �� ك�
� 38
�م �ل ��ص ل م
ا � �� � ا � ف �ش�
ا �ل�� ��ي�� ج���ن�ح ا ل��ط� �ل ب� 39
ع � �ذ � �ةّ �ن ق
� ���ف�ا �� ا�ل�مرء �ل� 40
�ة ��ف َ �ز �َ � �ة ���ع �ة ا �ل � ن
�ض� �ي� �م �ل� ��ا ��ه�ل ك��ر�و�� ��م� ج 41
ب � أ
ن � ت
��صب��ر �ج�ز � ���ع ب� �م� ا �ل� ال 42
� �ؤ � ّ� تّ ع
حر�ح��ى ي���ع�د ا�لم��س� �و�ل � 43
� �ة ��� ا � ا � خ� � َ أ أ � أ
����ي�د �ف��ا �ه� �م ك � 44كب�� ر �ل� �ع�د ء
� م
ا �م ن ���ط��ل� ��م�ا �ل�ا ��� ف ا
ع�ن��ه �� ���ت�ه �م� ي��� ي
ع�ن��ه ي ي � ب 45
َ
تا ن غ � أ �ة � �
�ح�د ا �لم���� �ب�ي�� ا �ل��س�ا �م� �ل��ل�ي�غِ�ب�� � � 46
� � ذّ � ع �� ��
ا �ل�� �ل �م� ا ل���ط�م� 47
ع �ع أ � � �ة �
�
ع ا �ل��ي� ��س �ح� �م� ا ل ار 48
226 226
One Hundred Proverbs
35 May God have mercy on the man who, despite knowing his own worth,
waits for his turn.
45 Whoever seeks what does not concern him will lose what does.
52 An envious man resents even those who have done him no harm.
227 227
���ل �ة ة
�م�ا �ئ�� ك�� �م�
� �ذ ��ف � �ظ � ف �ش ف
��ك��ى �ب�ا �ل�� ��ر�� ��ي���ع�ا �ل��م� ن�� ب� 53
ُ َّ
�� ّرهر ب� ���س�اٍ ي�ف���م�ا �ي�ض� 54
� ّ ع
ا �ل� ن ف ��ن ا � ض ا �ئ� ا ��ل�نَّ ك��
� ا �ت�ت
�ل� � �ك�ل �ل�ى ى� �إ � ب ع وى
� � � �
��� � �
ه �� �م � �
ع� 55
� أ
�ج�ا ء �عب��د �ح ّر � او �لر� ا ��ل��ي�� ��س � 56
أ أ �
�م ن� �ل�ا ن�� ت� � ��س�ا �ف��ل�ه �ص��لب� ت� � �ع�ا ��ل��ي�ه 57
أَ
��� �ة ��غ ّ �ة ّ �ة َ �ة �ف �
��ي� �ك���ل ج�ر��ع� ش���ر��ق� �و�م� �ك�ل� ك��ل� �
��ص� 58
�ذُ َ قّ ع أ
ح��ي�ا ��ؤ ه � �و�َ�ب� ��ؤ �� 1ل��س�ا �ن�ه ��ا ���ن�ه ���ل� �م ن � ���ت� ���ف� ِ ج�ع 59
� ي ي
� ظ ُ �
ا �ل��س�ع��ي�د �م ن� �و�ع ��� ب�����غ�ي�ره 60
� � �ة ض ّ
���ا ��ل��ة ا �ل�م��ؤ�م نح���م� � � ك� ال 61
�
� ّش َ 2ا � ا � ئ � َ
ع�و ب� � ا �ل�ي � ا �ل���ره �ج�� �م� �لم���س� �و 62
ع ا �ة �
ظ ���� نّ� ا �ل�ع�ا ق���ل �
��ك�ه� ���ن� 63
�ن ظ � ٱ
ن
�م� � ���ر� �ع��تب��ر 64
�ش ا غ 3 �ة �ش غ �
ا �ل��ع�د ا �و ��أُ ����ل �� � ���ل 65
�� � ق � �إ�ذ
� ا ��
ل�أ�ل ب� ا � كره ���ع��مي� 66
4
ن
ع��� ا � ن�ل�ق����ط وا ��ل�ه���م ز��ة �م� ن �ه��ذه ا �ل��ن��س�� خ���ة :� .ب(���ذ ا) .ط ،خ :ب(���ذ �ى) ،ولا �ج�
��د �ه�ا ت قر�أ �ذ�ؤ ف �ق ق ت ض
� ب � ا :ب(��د و) ،رب����م�ا ����� ب(�� )� ��� ،د ��س����ط�� ب�� � 1
ف
�ي� ا �ل���قوا �م��ي��س.
�ة خ ت �أث تُّ �ة خ ا ، ،ط( :ا �ل�� ّ
�شر) .ب�( :ا �ل ب������ل) .ر واي� ا �ل�د ����ست��ور� 1:133 ،مث���ل ر واي� ا ��ل�� ��ب����ه�ا. و 2
� ي
�ة ت ق ث �ق غ ش ةت خ �ق غ ة
��ل�م� . ��) .ط�� :� ،س����ط�� ا �ل ك� ��)( :� .ا �ل�ع�د ا و� �������ل ا �ل�� �ل ب ب�( :ا �ل�ع�د ا و� � �ش� ���ل ا �ل�� �ل ب 3
ف نّ �ق �إ�ذ �أ �إ�ذ �أ
� :ق
��س����ط ت � ه �ع�م ) .ث � ه ا �ل���ق �ل �ع� )� � ّ ( :� .ق خ ( :ا �ل���ق �ل�� �إ�ذ ا ك �
�� �� ا كر ي� حوا ا �ل�� ��لو ب� ���إ � ا �ل�� �ل ب �� مي� ب ر و ب �ره ع�مي�) .ط ( :ا كر ب �
4
��ل�م��ة. ا �ل ك�
��ل�م��ة.
�� ا �ل ك� � ،خ :ق
��س����ط ت ط( :ا �ل �� ) .ث
ر جل 5
�
228 228
One Hundred Proverbs
53 Your success over one who sinned against you suffices as intercessor for
forgiveness.
58 With every sip, you choke; with every bite, you gag.
59 A man whose anus is entered will act immodestly and speak obscenely.
60 The happy man is one who learns from the example of others.
65 Hatred consumes.
229 229
���ل �ة ة
�م�ا �ئ�� ك�� �م�
ّ �أ ا � � �ؤ ّ � ��ل ا �لخ ن
� ��س ار � ر ب� ر�ب�ح ي �� د ي� �إ �ى 72
ّ ���ط ��ا �ذ
ر ب� �م� ك�� ب� 73
� ع �
�َ ن ا �لب���غ� ��س�ا �ئ��ق �إ ��ل�ى ا ل
�ح��ي� ي� � 74
� ث
�� � ه ���ف� ا �ل�ع� او ��ق� �ل�� ي���ش�ج�� �� �
�م ن� ك����ر �ف ك 75
ّ � ع م ب ي ر
� ّ �ذ
�ق�ا د�ير ض� ت ت ح��ل ت� ا �لم��
����ل� ا �ل��د ا �ب�ي�ر ا ا� 76
� �ذ � �
�ق�د ر �� ���ط� ا ل � ّ �ذ
�ح� ر �ح�لا � �ل� ب ل ا ا� 77
ن � ن ق � � �
ح���س�ا � �ي��� ���ط� ا �ل��ل���س�ا � ا �ل�إ� 78
أ أ ع �
�ن � � � ا ا� � � ش �ف ا ف ض
اأ�ل���ر� �ب� � �ل�����ل � او �ل� د ب� �ل� �ب� �ل� ��ص�ل � او �ل���� ب
س� 79
1
� � ا � �أ � ن ا �لخ
�ُ��ُلق �
� 80ك�رم �ل� د ب� ح��س� ��
� �أ �� � ا �� ن أ
ح��س ن� ا �ل� د ب� س� � ب �� �� ل �
أ رم
ك � 81
��ح�مق � �
� 82ف���ق� ا � �ف�ل �ق� ا ل
� � � ر ر
�ة ���ُ أ
� ب� ح ����ش� ا جلع ح ش�� ا ��ل�و� � � 83و�
�
أ ���غ ن ا ��ل�� ن ا ��� �ق
�� � 84ى �غ��ى لع���ل
� � ا �ف ث ا ق � ذ �ّ
ا �ل��ط� �م� ��ي� �ِ �و� �� ا �ل��� �ل 85
ّ �ف � �ذع
���ل ����ش�ا رد ب���مرد �ود �ح� ر � او ��ن ���ف�ا را �لن����ع� ��م�ا �ك� ا� 86
� أ تم أ
ح ت� � � �ق� ا ��ل�� ��ط��م�ا ث
و بر ���ر�م�ص�ا ر ا ��ل�ع�ق ��و��ل � � 87ك��
ع � ف أ ع
�لقّ �ه�� � 2 � �� �م ن � ���ب�د �ى�ص�
ح� لك ح��ت�ه ل� � � 88
�ة ّٰ َ ا � �ف �ق �إ�ذ أ
�ص�د ��ق� ا � �م��ل� ���ت� � ت��ا ج�ر� او ا لله �ب� �ل� 89
�غ � ا ن م ��ث ف أ
�م ن� �ل� � �ع�وده ك� ��� � � �ص�ا ���ن�ه 90
�ق � � � � �ف أ
ح�م�ق� ��� �فِ��ْ�ي�ِه �ل ب� ا �ل� 91
ي
ق �ف ق � ن �
�ل���س�ا � ا �ل�ع�ا ���ل ��� ���ل��ب�ه 92
ي
230 230
One Hundred Proverbs
75 Whoever mulls too long over consequences will not gather the courage
to act.
79 Honor comes from merit and refinement, not from lineage and ancestry.
86 Beware lest your blessings bolt. Not all camels that break loose can be
recovered.
89 If you lose your wealth, make a deal with God by giving alms to the poor.
231 231
���ل �ة ة
�م�ا �ئ�� ك�� �م�
232 232
One Hundred Proverbs
93 Whosoever gallops forward loosening the reins of his hopes will stumble
into death.
94 If the fringes of God’s blessings reach you, do not drive away the favors
yet to come with a lack of gratitude.
95 If you catch your enemy, forgive him, in gratitude to God for giving you
dominion over him.
97 O God, forgive us the lapses of our eyes, the blunders in our words, the
errors of our hearts, and the slips of our tongues.
98 A miser hastens his own poverty: He spends his life on earth with the
destitute, yet is held to account in the hereafter with the wealthy.
233 233
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Notes
1 Q Baqarah 2:269.
2 Q Shūrā 42:11.
3 These marks are missing from our manuscripts.
4 This is a pun on the word fāḥishah, which has both the specific connotation of adultery
and the general meaning of abomination.
5 Q Hūd 11:45 and Tīn 95:8.
6 Or: Whosoever associates with the learned gains dignity, and whosoever associates with
the base becomes despicable.
7 It is reported that the prophet would tie a belt tightly around his waist to alleviate pangs
of hunger; some add that he would put stones in it. See e.g. Muslim, Ṣaḥīḥ, report
no. 2040; Ibn Ḥanbal, Musnad 3:44.
8 The Qurʾan narrates that when Moses left Egypt, and crossed the desert to arrive at the
Midian oasis, he found Jethro’s daughters attempting to water their flocks, and he helped
them. Then he went to rest in the shade, and said, «My lord, I am in need of whatever
good you send down to me.» (Q Qaṣaṣ 28:24). The exegetes add that Moses was so ema-
ciated from his long journey that the green color of the desert plants he had been eating
could be seen through the skin of his stomach. (See al-Ṭabarī, Jāmiʿ al-bayān.)
9 Q Naml 27:44 and Qaṣaṣ 28:16.
10 Q Hūd 11:47.
11 Q Anbiyāʾ 21:87.
12 Q Āl ʿImrān 3:185.
13 Q Muʾminūn 23:86.
14 Q Kahf 18:45.
15 Q Najm 53:31.
16 Q Hūd 11:15–16.
17 Q Ḥadīd 57:20.
18 Grammatically modified version of Q Shuʿarāʾ 26:128–9.
19 Q Fuṣṣilat 41:15.
20 Q Qaṣaṣ 28:58.
235 235
Notes
21 Q Ṭā Hā 20:111.
22 Q Muʾminūn 23:100.
23 Grammatically modified version of Q Infiṭār 82:4.
24 Q ʿĀdiyāt 100:10.
25 Slightly modified version of Q Yūnus 10:30.
26 Q Najm 53:31.
27 It is considered virtuous to pray the dawn prayer early.
28 See Bayard Taylor, “The Wisdom of Ali,” Poems of the Orient.
29 Q Nisāʾ 4:78.
30 Q Āl ʿImrān 3:154.
31 Q Luqmān 31:17.
32 Referring to the prophet Muḥammad.
33 Q Aḥzāb 33:21.
34 Modified version of Q Zumar 39:47, and grammatically modified version of Aʿrāf 7:95.
35 Vocalizing “Bikālī” following Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāghah 10:76–77.
36 This is the middle of the lunar month of Shaʿbān, thus a night with a full moon, and one
considered particularly holy, to be dedicated to prayer.
37 Q Naḥl 16:128.
38 Q Ibrāhīm 14:34.
39 In the Arabic, the answers rhyme with the questions.
40 Mālik is the name of the gatekeeping angel of hell.
41 Q Ḥajj 22:11 and Zumar 39:15.
42 I.e. there are only some things he is permitted to know about the antichrist. The mean-
ing “God knows where you will stand on the day of judgment” is also possible.
43 Q Nāzi ʿāt 79:34.
44 Q Anʿām 6:158.
45 Q Nūḥ 71:10–12.
46 These verses are: «Everything in the heavens and the earth extols God; he is the mighty,
the wise. The kingdom of the heavens and the earth belongs to him, he gives life and he
gives death, and he has power over all things. He is the first and the last, the manifest and
the hidden, and he has knowledge of all things. He is the one who created the heavens and
the earth in six days, then he sat upon the throne; he knows what enters into the earth
and what comes out of it; what descends from the sky and what rises up to it; he is with
you wherever you may go; and God sees all that you do. His is the kingdom of the heavens
and the earth, and all things return to him. He makes the night give way to day, he makes
the day give way to night, and he knows all that is in your hearts.» Q Ḥadīd 57:1–6.
236 236
Notes
47 These verses are: «He knows the unseen and the visible, he is the merciful and the com-
passionate. He is God other than whom there is no god, the king, the holy, peace, the
preserver, the guardian, the almighty, the subjugator, the exalted—glorified be he above
the partners they ascribe unto him. He is God, the creator, the originator, the one who
gives shape. His are the most beautiful names, and he is the almighty, the wise.» Q Ḥashr
59:22–24.
48 Modified version of Q Taghābun 64:9.
49 Modified version of Q Taḥrīm 66:8.
50 Echoes Q ʿAnkabūt 29:41.
51 Modified version of Q Kahf 18:45.
52 The “Heavenly House” (al-bayt al-maʿmūr), lit. “the much-frequented house,” is consid-
ered to be the heavenly prototype for the Kaʿbah.
53 Q Aʿrāf 7:171.
54 In al-Ṣaḥifah al-Sajjādiyyah, this prayer is ascribed to ʿAlī’s eponymous grandson, ʿAlī
ibn al-Ḥusayn, better known as Zayn al-ʿĀbidīn. See William Chittick, The Psalms of
Islam, no. 43, pp. 140–42.
55 Q Anbiyāʾ 21:101.
56 The Arabic text of the gong’s “words” is rhythmic, to match what would be the beats of
the gong. The rhythm is manifest in a set of equal beats (dong dong dong dong, dong
dong dong dong / dong dong dong dong, dong dong dong dong); eight long syllables
per hemistich, which is not a bona fide poetic meter in the Arabic Khalīlian system. The
lines rhyme in a muzdawijah fashion, in the pattern xx, yy, zz. My translation follows ap-
proximately the same beat as the Arabic, and also applies an ad hoc loose rhyme.
57 I.e. death.
58 A reference to Q Aʿrāf 7:179 and Furqān 25:44.
59 Echoes Q ʿAnkabūt 29:41.
60 Modified version of Q Kahf 18:45.
61 Grammatically modified version of Q Muʾminūn 23:74.
62 Q Dhāriyāt 51:11.
63 Lit. “pharaohs.”
64 Q Furqān 25:63.
65 Q Muʾminūn 23:11.
66 Christians, Jews, Sabians, and others. See “protected peoples” in the Glossary.
67 Q Baqarah 2:196, 211, Āl ʿImrān 3:11, Māʾidah 5:2, and many other places. The two epi-
thets occur together in 5:98.
68 Q Yūnus 10:107 and many other places.
237 237
Notes
69 It is virtuous to preface any kind of prayer with blessings on the prophet (ṣalawāt);
the belief is that since God will certainly respond to the prayer asking him to bless the
prophet, he will surely answer any prayers that are offered with it.
70 According to Ibn Saʿd (s.v. dhikr al-adhān), this call to gather was the original call to
prayer. See Qutbuddin, “Khuṭba,” p. 208, for details.
71 Notice the pun: the word used for yellow here is muzabraq, a derivative of whose root,
zibriqān, the full moon, is perhaps evoked retroactively with the next phrase comparing
ʿAlī to the full moon using the more common word badr.
72 These poems were composed after the Battle of Uḥud in 3/625.
73 In addition to “jackal,” thaʿlab also means “spear point.” Here, the word puns on both
meanings: the jackal (one of the disbelievers) killing the lion (Muṣʿab), and the spear-
point piercing his body.
74 ʿAlī slew ʿAmr ibn ʿAbd Wadd in the Battle of the Trench (al-Khandaq), also called the
Battle of the Confederates (al-Aḥzāb), in which the Meccans and their allies attacked
Muḥammad in Medina 5/627.
75 Al-Majlisī, Biḥār al-anwār (20:279), explains that the three who lined up against Islam
were the two pagan tribes of Quraysh and Ghaṭafān, and the Medinan Jewish tribe of
Qurayẓah. The one “taken out” was Quraysh, when ʿAlī slew ʿAmr ibn ʿAbd Wadd and
Nawfal ibn ʿAbdallāh. Al-Jubūrī, Dīwān ʿAlī (p. 189, note * [sic]), explains it differently,
saying three individuals lined up against Islam, namely ʿAmr ibn ʿAbd Wadd, who was
killed, and two others, who escaped.
76 A reference to the prophet’s expulsion of the Jewish tribe of al-Naḍīr from Medina in 3/625.
77 Likely composed following the Battle of Badr in 2/624.
78 Among the Qurʾan’s many designations for itself is the Book of Demarcation (al-
Furqān), something that explains the difference between right and wrong.
79 The reference is unclear.
80 According to al-Kaydarī, ʿAlī recited this verse after ordering the burning of a group who
persisted in ascribing divinity to him (Dīwān ʿAlī, pp. 231–32).
81 Likely composed following the Battle of Ṣiffīn in 36/657.
82 Al-Khwārizmī has a different chain of transmission.
83 The One Hundred Proverbs may be part of the lost sections of Ibn Abī Ṭāhir’s literary
anthology al-Manẓūm wa-l-manthūr. I thank Shawkat Toorawa for suggesting this
possibility.
84 The veil is the body; removing the veil is a reference to death.
85 Lit. “As for him whose lower parts are weak, his higher parts will be hard.”
86 Al-Waṭwāt (Maṭlūb kull ṭālib, p. 57, my translation) explains this as follows: “One who is
too soft is disrespected by his subordinates, and they do not obey or esteem him.”
238 238
Glossary of Names and Terms
ʿAbbād ibn Qays (fl. first/seventh c.) is one of ʿAlī’s interlocutors in the Trea-
sury (5.14). Perhaps ʿAbbāḍ ibn Qays is a transcription error for Qays ibn
ʿAbbād (d. after 80/699) from the second generation of Muslims, a resi-
dent of Basra, who is said to have narrated hadith from ʿAlī. Alternatively,
ʿAbbād may be a mistranscription for al-Aḥnaf, al-Ash ʿath, or ʿAbd Allāh,
all sons of Qays.
ʿAbd Allāh ibn Sinān al-Asadī (d. between 75/694 and 83/702) was a second
generation Muslim of the clan of Banū Khuzaymah and a resident of Kufa.
He was with ʿAlī at Ṣiffīn. He narrated ʿAlī’s words as well as prophetic had-
ith transmitted by ʿAlī, ʿAbd Allāh ibn Masʿūd, and Mughīrah ibn Shuʿbah.
Abū ʿAṭāʾ (fl. first/seventh c.) is an interlocutor of ʿAlī in the Treasury (5.13)
whom I have not been able to identify.
Abū Jahl (d. 2/624) was a fierce enemy of Muḥammad, polemically called
Abū Jahl (“Father of Ignorance”). He belonged to Makhzūm, a clan of the
Quraysh. He was killed by the Muslims at the Battle of Badr.
Abū Surādiq (fl. first/seventh c.) was a man from the clan of Dārim who, ac-
cording to the Treasury (8.2), was part of the delegation that came to ʿAlī
in Medina asking him to beseech God for rain.
Adhriʿāt is a town in southwestern Syria, known today as Darʿah (Deraa). In
the early days of Islam, Adhri ʿāt was the center of an important Jewish
239 239
Glossary of Names and Terms
colony. Several members of the Medinan Jewish tribe of al-Naḍīr took ref-
uge there upon their expulsion from Medina in 3/625.
al-Aḥnaf ibn Qays (d. 73/692) was a chieftain of the tribe of Tamīm from the
clan of Banū Saʿd and a resident of Basra. He remained neutral in the Battle
of the Camel but fought with ʿAlī at Ṣiffīn.
ʿĀʾishah (d. 58/678) was the wife of the prophet Muḥammad, from whom she
narrated many hadith, and the daughter of Abū Bakr, the first Sunni ca-
liph. She fought ʿAlī in 36/656 at the Battle of the Camel, so named be-
cause she rode a camel onto the battlefield.
ʿajwah is a special kind of date grown in Medina. A hadith ascribed to the
Prophet says “ʿAjwah dates are from paradise.”
ʿAlid refers to a descendant of ʿAlī ibn Abī Ṭālib, or a thing connected with him.
ʿAmr ibn ʿAbd Wadd (d. 5/626) was a famous pagan warrior whom ʿAlī slew in
single combat at the Battle of the Trench. He belonged to the clan of Banū
ʿĀmir ibn Luʾayy.
Aṣbagh ibn Nubātah (d. early second/seventh c.) was a close companion of
ʿAlī and a prolific transmitter of his words, including the famous testament
to Mālik al-Ashtar. An account of the killing of al-Ḥusayn at Karbala is
also ascribed to him. He belonged to the tribe of Tamīm, was a resident of
Kufa, and fought alongside ʿAlī at Ṣiffīn.
Badr is the name of a group of wells near Medina, site of the first major battle
between the Muslims and the Meccan pagans in 2/624, in which the Mus-
lims were victorious.
al-Barāʾ ibn ʿĀzib (d. 72/691) was a companion of the Prophet from among the
Helpers (Anṣār), of the Medinan tribe of Aws. He was a prolific transmitter
of hadith and a military commander during the early Muslim conquests.
He moved to Kufa and died there. He is said to have fought alongside ʿAlī
at the Battle of the Camel, Ṣiffīn, and Nahrawān.
Caesar (Ar. Qayṣar) is the title of the Byzantine emperor who ruled over
the Eastern Roman Empire with his capital at Constantinople when
Muḥammad began preaching Islam. In Islamic tradition, the term became
a symbol of power and wealth.
Chosroes is the Greek form of the Persian name Khusraw (Ar. Kisrā), the giv-
en name of several Persian emperors who ruled in the late Sassanid pe-
riod, shortly before the coming of Islam, including Khusraw Anūshirwān
240 240
Glossary of Names and Terms
241 241
Glossary of Names and Terms
Gabriel (Ar. Jibrīl or Jibraʾ īl) is the archangel who, in Islamic tradition, served
as God’s messenger in bringing revelation to prophets, including the
Qurʾanic revelation to Muḥammad.
hadith are words or deeds attributed to Muhammad, sometimes translated as
“traditions” of the Prophet.
al-Ḥārith al-Hamdānī (d. 65/685) a resident of Kufa, was a staunch supporter
of ʿAlī, and a learned man. He belonged to the Ḥūth clan of the Hamdān
tribe. A famous set of verses addressing him by name is attributed to ʿAlī.
Ḥamzah ibn ʿAbd al-Muṭṭalib (d. 3/624) was the Prophet’s uncle, lauded by
Muslims as the Lion of God, who fought at the Battle of Badr, slaying sev-
eral Meccan warriors in single combat. He was killed the following year
at the Battle of Uḥud. Muḥammad is reported to have grieved deeply for
him, and to have recited the funeral prayer for him 72 times.
al-Ḥasan ibn ʿAlī (d. 49/669) was the oldest son of ʿAlī and Fāṭimah, and for the
Shia, the Imām after his father. The Prophet is reported to have said, “Al-
Ḥasan and al-Ḥusayn are the leaders of the youth of paradise.” Al-Ḥasan
was active in ʿAlī’s service. After his father’s death in 40/661, he received
the pledge of the caliphate in Kufa. He abdicated six months later, and, es-
chewing active politics, returned to Medina. According to some sources,
he was poisoned by Muʿāwiyah.
Ḥawtharah ibn al-Hirmās is reported in the Treasury (8.2) to have witnessed
the delegation from the Dārim tribe to ʿAlī in Medina.
Ḥimyar is the name of an Arab tribe based in Yemen which wielded political
hegemony in southern Arabia between ad 100 and 590. The center of
their kingdom was Saphar on the plateau south of modern Yarīm. From
there, they gradually conquered the ancient Southern Arabian kingdoms
of Qatabān, Sabaʾ, and Ḥaḍramawt. In the mid-fourth century, Judaism
and Christianity began to spread in these regions. Repeated ruptures of
the dam of Maʾrib attest to a general decline starting in the sixth century.
In ad 597, South Arabia became a province of the Sassanid empire.
Ḥisl is a clan of Dārim, as it appears in the Treasury (8.2); there are a number of
clans belonging to other tribes also called Ḥisl.
Hubayrah ibn Abī Wahb (d. after 8/630) was a Meccan pagan from the
Makhzūm clan of Quraysh, who was married to ʿAlī’s sister Umm Hāni ʾ
and had two children with her. He was one of six horsemen who stormed
the trench outside Medina in the Battle of the Trench (Khandaq). It is
242 242
Glossary of Names and Terms
243 243
Glossary of Names and Terms
244 244
Glossary of Names and Terms
245 245
Glossary of Names and Terms
246 246
Glossary of Names and Terms
247 247
Glossary of Names and Terms
Ṣiffīn is a place in north central Syria on the north bank of the Euphrates, and
the site of a major battle in 37/657 fought by ʿAlī and his Iraqi force against
Muʿāwiyah leading a Syrian army. The battle ended in arbitration.
Solomon (fl. tenth c. bc, Ar. Sulaymān) is the biblical king of Israel, son and
successor of King David. He is revered as a prophet in the Islamic tradi-
tion. He is frequently mentioned in the Qurʾan, particularly in connection
with his knowledge of the language of the birds, and his command over
the jinn and the winds.
sunnah literally meaning “well-trodden path to a watering hole,” refers to the
accepted practice of pious forbears, and when used without qualifiers,
usually to Muḥammad’s practice.
Sunni means “emulator of the Prophet’s practice.” The Sunnis believe that
Muḥammad died without appointing an heir, and that the community ac-
cepted Abū Bakr as his successor. They venerate the first four leaders of
the community as the “Rightly Guided Caliphs.” The term Sunni emerged
from the earlier, mainly political appellation, “people adhering to the sun-
nah and the majority group.”
surah is a chapter of the Qurʾan. There are 114 surahs in the Qurʾan of varying
lengths, between 3 to 286 verses.
Ṭalḥah ibn Abī Ṭalḥah (d. 3/624) of the Qurashite clan of ʿAbd al-Dār was part
of the Meccan opposition to Muḥammad. He was the Meccans’ standard-
bearer during the Battle of Uḥud, where he was slain by the Prophet’s
uncle Ḥamzah, and where two of his brothers and four of his sons were
also killed.
Ṭayyibī is the appellation of a denomination of Shia Muslims from the Fatimid-
Ismāʿīlī branch, who believe the twenty-first Imām, al-Ṭayyib, went into
concealment in 524/1130, and that the imamate continues, father to son, in
his line. During his concealment, the Imām is represented among his fol-
lowers by a continuous chain of dāʿīs, presently based in India.
tharīd is a savory porridge made of bread and broth.
Ṭūbā is the name of a tree in paradise, referred to in a Qurʾanic verse promis-
ing «Ṭūbā and a good return» to «those who believe and perform good
deeds.» (Q Raʿd 13:29). For some exegetes it is an Indian or Ethiopian term
for paradise itself, for others an abstract notion of “bliss” or “bounty.”
Tubbaʿ was, according to the lexicographers, the royal title of the kings of the
second Ḥimyarite kingdom (ca. ad 300–525). The “people of Tubbaʿ”
248 248
Glossary of Names and Terms
249 249
Glossary of Names and Terms
250 250
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Further Reading
Cleary, Thomas. The Wisdom of the Prophet: Sayings of Muhammad. Selections from the
Hadith. Boston and London: Shambhala, 2001.
Dakake, Maria Massi. The Charismatic Community: Shiʿite Identity in Early Islam. Albany,
NY: State University of New York Press, 2007.
Jafri, S. H. M. The Origins and Early Development of Shiʿa Islam. Oxford: Oxford University
Press, 2000. First published by Longman Group and Librairie du Liban, 1979.
Kohlberg, Etan. “ʿAli b. Abi Taleb.” In Encyclopedia Iranica, ed. by Ehsan Yar-Shater.
London: Routledge and Kegan Paul, 1982, 1:838–48.
Lakhani, M. Ali, ed. The Sacred Foundations of Justice in Islam: The Teachings of ʿAli ibn Abi
Talib. Bloomington, Indiana: World Wisdom, 2006.
Madelung, Wilferd. The Succession to Muhammad: A Study of the Early Caliphate.
Cambridge: Cambridge University Press, 1997.
Qutbuddin, Tahera. “ʿAli ibn Abi Talib.” In Arabic Literary Culture, 500–925, ed. by Michael
Cooperson and Shawkat M. Toorawa. Detroit, Michigan: Thomson Gale, 2005, pp. 205–
224. Dictionary of Literary Biography, 311.
. “Khuṭba: The Evolution of Early Arabic Oration.” In Classical Arabic Humanities in
their Own Terms: Festschrift for Wolfhart Heinrichs on his 65th Birthday, ed. by Beatrice
Gruendler with the assistance of Michael Cooperson. Leiden: Brill, 2008, pp. 176–273.
Shah-Kazemi, Reza. Justice and Remembrance: Introducing the Spirituality of Imam ʿAlī.
London and New York: I. B. Tauris, 2006.
Ṭabarī, al- (d. 310/923). Tārīkh al-rusul wa-l-mulūk, edited by Muḥammad Abū l-Faḍl
Ibrāhīm. Cairo: Dār al-Maʿārif, 1977. Translated as The History of al-Ṭabarī, general editor
Ehsan Yar-Shater. Albany, NY: State University of New York Press, 1985–2007. Adrian
Brockett, translator, The Community Divided. Vol. 16, 1997. G. R. Hawting, translator, The
First Civil War. Vol. 17, 1996.
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Index
259 259
Index
260 260
Index
79, 91, 101, 133, 145, 151, 157, 163, 167, 175, deception, 17, 31, 39, 45–49, 55–59, 61–65,
181, 183, 193, 201, 223 93, 99, 119, 129, 153, 157, 161, 179, 193, 217
Commentary on the One Hundred Proverbs depravity, 165
(Sharḥ Miʿat kalimah), xxiii deprivation, 115
companionship, 17, 83 desire, 21; control of, 35
compassion, 13 despair, 17, 65, 83–85, 89, 113, 179–81, 187,
Compendium of Teachers (Muʿjam al- 191–93
shuyūkh), xx destiny, 75, 97, 125, 149
conceit, 13; loneliness and, 21 Details of Reports and Gardens of Lessons
Confederates, Battle of the, 238n74 (Daqāʾiq al-akhbār wa-ḥadāʾiq al-
confession, 181 iʿ tibār), xx
constancy, 9 al-Dhahabī, xxi
Constantinople, xix, xxvii al-Dhayyāl ibn Ḥarmalah, 213
contemplation, of death, 37 Ḍirār ibn Ḍamrah al-Ṣudāʾ ī al-Nahshalī,
contentment, 23, 39, 121 xv–xvi
contract, 155 discipline, 75
control, 19, 35, 111, 119, 137, 143, 161–63 discord, friendship and, 41
conviction, 23; faith and, 135–37 disease. See illness
corruption, 27, 137, 207 dishonor, 11
counsel, 31, 67–74, 85 dissension, 17
coveting, 31, 79, 169, 231 doubt, 73, 85, 95, 159, 161–63
cowardice, 11, 111 duplicity, 165
creature, 5, 27, 61, 97, 101, 133–35, 149, 161 Durrat al-wāʿiẓīn wa-dhukhr al-ʿābidīn (The
Preacher’s Pearl and the Worshiper’s
dāʿī, xxvi–xxvii Treasure), xx
al-Dajjāl, See antichrist
al-Daljamūnī, xxvii ease, 25–27, 61, 71, 111, 145, 151, 167
Daqāʾiq al-akhbār wa-ḥadāʾiq al-iʿ tibār effort, 13, 31, 171, 179
(Details of Reports and Gardens of Egypt, xix–xx, xxxv, 235n9
Lessons), xx elder, 17
Dārim tribe, 195 eloquence, in preaching, xvii
date, 29, 71, 151, 173–75 enemies, 233
David (Ar. Dāʾūd), 53 envy, 21, 227
death, 27; contemplation of, 37 epidemic, 23
debt, 25, 175 error, 5, 15, 35, 67, 105, 183, 1999, 209, 217,
decency, 15, 37, 159 233
261 261
Index
262 262
Index
al-Ḥasan ibn Ismāʿīl al-Ḍarrāb, 217 Ibn Abī l-Ḥadīd, xxxiv, 236n36
al-Ḥasan ibn Muḥammad ibn ʿĪsā al- Ibn Abī Ṭāhir Ṭayfūr, xxii–xxiii, 223, 238n83
Qammāḥ, 217 Ibn ʿAsākir, xxi
hate, 229 Ibn ʿAṭiyyah, xx, xxx, xxxvi
Ḥawtharah ibn al-Hirmās, 195 Ibn al-Kalbī, xvi
health, 39, 69, 103, 225, 227 Ibn al-Ṣabbāgh, xxiii
heart, 13, 19, 27–31, 35, 49, 55, 67–73, 77–79, Ibn Durayd, xxii–xxiii, 195, 223
91–95, 99–101, 105, 113, 121–23, 139, 149, Ibn Khallikān, xx, xxxv
159–65, 169–71, 179–81, 185, 207–9, 215, Ibn Mākūlā, xix
229–33, 237n47 Ibn Muljam (or Ibn Muljim), 97, 101
heedlessness, 115 ignorance, 17, 31, 91–95, 141, 161–65, 177,
hellfire, 25, 35, 45–47, 59, 63, 73, 91, 133–35, 181, 187, 227
195, 201 Al-I ʿjāz wa-l-ījāz (Inimitability and
help. See succor Pithiness), xxiii
hereafter, xiv, xv, xxi, 21, 23, 33, 37, 45, 49, illness, 15, 43, 47, 55, 61, 67–69, 103, 127,
51, 57, 59, 63, 67, 75, 89, 91, 99, 101, 119, 169, 173, 211, 227
135, 155, 185, 233 Imām, xiii, xxvii
heresy, 161 īmān (faith): conviction and, 135–37; evil
Ḥimyar, 157 and, 137; forbearance and, 135; justice
Ḥisl, 195 and, 137; pillars of, 135–37
home purchases, 155–57 immaturity, 117
honesty, xxi, 49, 123, 167 Important Chapters on Recognizing the
honor, 77, 111, 115, 231 Imams (al-Fuṣūl al-muhimmah fī
hope, 229 maʿrifat al-aʿimmah), xxiii
horses, treatment of, 81 incapacity, 11
Hubayrah ibn Abī Wahb, 203 ingratitude, 85, 87
Ḥuḍayn ibn al-Mundhir, 211 inheritance, 65, 85, 141, 163–65
human, xviii, xxi, 109, 149, 161, 165 Inimitability and Pithiness (al-I ʿjāz wa-l-
humility, 19, 21, 41 ījāz), xxiii
Ḥunayn, Battle of, xiv injustice, 25
al-Ḥusayn ibn ʿAlī, xiv Institutions of Egypt (Khiṭaṭ Miṣr), xx
al-Ḥusayn ibn Khālawayh, 195 intelligence, 15, 19, 23, 113, 119, 231. See also
hypocrisy, 137, 147, 225 knowledge
intent, 23, 39–41, 87, 159
Ibn ʿAbbas, ʿAbdallāh, 107, 143 intercession, 39, 91, 187, 195, 225–29
Ibn ʿAbd Rabbih, xvii Islam: ʿAlī ibn Abī Ṭālib and, xvii–xix, 127;
263 263
Index
honor of, 39; description of, 133–35 Kumayl ibn Ziyād, 93, 167
The Ismaili Society, xxvii
ʿĪsā ( Jesus), 123 Lanham, Richard, xvii
law, 5, 43, 47, 53, 119, 123, 141, 155–57, 163–67
Jābir ibn ʿAbd Allāh, 217 leadership, 17, 35, 65, 113, 115, 133, 165, 171,
al-Jāḥiẓ, xiii, xvii, xxii–xxiii, 223; writings 197, 219
of, xxii, 259 learned man, 151
al-Jarjarāʾ ī, xix legatee (waṣī), xxi, 155
Jesus (Ar. ʿĪsā), 123 lies. See duplicity; falsehoods
Jews, 101, 127, 237n66, 238n75 life spans, xv, 9, 19, 25, 45, 59, 63–73, 95,
joke, 31–33, 227 103, 105
judge, xiii, xix, xxv, xxvi, 5, 25, 63, 69, 89, Lightning Flashes of Directives and
133, 141, 161, 163, 167, 177, 223 Explanations (Bawāriq al-ishārāt wa-l-
judgment, 37, 83, 225 tawjīhāt), xviii
justice, 9, 75, 137 lineage, 41
loftiness, 113
Kaʿ bah, 147 loneliness, 21, 231
Khandaq, Battle of, xiv longing. See yearning
Khārijites, xiv–xv; assassination of ʿAlī ibn loss, xvi, 23, 31, 49, 61, 107, 117–19, 135, 181,
Abī Ṭālib by, xv 213, 231
Khaybar, Battle of, xiv love, 13, 29, 39, 49–51, 55, 89, 99, 121–23,
Khiṭaṭ Miṣr (Institutions of Egypt), xx 133, 159, 163, 187, 225
al-Khwārizmī, xxiii, xxxi lying. See falsehoods
kindness, 23, 77, 225
kinship, 13; affection and, 19; maintenance al-Madāʾinī, xvii
of, 81 Magians, 127
Kitāb al-ʿAdad (The Book of Numbers), xx manners, 231
Kitāb al-Manāqib (The Book of Virtues), al-Maqrīzī, xxi
xxiii martyrdom, 17
Kitāb al-Shihāb (The Blazing Star), xix–xx, Maṭlūb kull ṭālib min kalām ʿAlī ibn Abī
5 Ṭālib (What Every Student Needs, to
Kitāb Manāqib al-Imām al-Shāfiʿī (The Understand the Words of ʿAlī ibn Abī
Merits of al-Shāfiʿī), xx Ṭālib), xxiii
knowledge, 29, 31, 95; experience and, 19; maturity, 119. See also immaturity
of God, 27; wealth compared to, 95 meanness, 85
Kufa, xv meat, 173–75
264 264
Index
265 265
Index
piety (taqwā), 39, 53, 105, 161, 225 al-Rabī ʿāh, 211
pleasure, 37, 43–47, 55, 65, 71, 95, 105, 129, al-Raḍī, al-Sharīf, xvii
169, 179 Radiant Maxims and Pearly Sayings
pledge, 19, 71, 123, 141, 181, 189, 199, 227 (Ghurar al-ḥikam wa-durar al-kalim),
poverty, 9, 15, 21, 113 xvii, xxiii
prayer, xv, xxi, xxxvii, 5–7, 33, 45, 79, 101–3, rain, 17, 61, 65, 167, 195–97
121, 129–31, 161, 165–67, 177–97 raisins, 173
The Preacher’s Pearl and the Worshiper’s rations, 37, 39
Treasure (Durrat al-wāʿiẓīn wa-dhukhr reason, xvii, 91, 85, 133
al-ʿābidīn), xx rebuke, 83
pride, 59, 91, 123 refinement, 111
profit, 13, 31, 141, 231 regret, 119
promise. See pledge rejection of worldliness, xxxiii, 101, 135,
property, 17, 79, 87, 111, 115, 119, 149, 225 167, 169
prophet, 5, 51, 53, 91, 97, 99, 103, 107, 109, religion, 13; fickleness in, 77; knowledge
135–39, 155, 165, 167, 171, 197, 201, 203, of God, 171; rules of practice, 79; scorn
209, 217, 219, 235n7, 236n32, 238n69, of, 33
238n76 repentance, 15, 69, 103, 161, 225; sin and, 23
protection of women, 19 resolution, 113
punishments, 77 resolve, 19
restraint. See forbearance
Qadarites, 127 Rifāʿah, 157
al-Qāḍī al-Nuʿmān, xvii righteousness, 15, 23, 29, 169–71
Qanbar, 197, 211 robe. See clothing
Qaʿnab ibn al-Muḥriz, 213 rumors, 159
quarreling, 87 rule, ruler, 5, 23, 61, 67, 95, 99, 123, 149, 225
Al-Quḍāʿī’s History (Tārīkh al-Quḍāʿī), xx
Al-Quḍāʿī’s Qurʾan Commentary (Tafsīr Sābūr, 157
al-Quḍāʿī), xx al-Sakan ibn Saʿīd, 195
al-Quḍāʿī, al-Qādī, xx, xix; literary works Salamah ibn Bilāl, 213
of, xix–xxii; scholarship of, xix Salmān al-Fārisī, 47
Qurʾan: ʿAlī ibn Abī Ṭālib’s collection of, salt, 173
xiv; false reciters of, 165; Moses in, Satan, 77, 91, 143, 153,157
235n9; Al-Quḍāʿī commentary, xx; Sayf al-Dīn, Sayyidnā Ṭāhir, xxxiv
sanctity of, 195; themes in, xviii Ṣayfī ibn ʿĀʾidh, 123
Ṣaʿṣaʿah ibn Ṣūḥān, 121–23
266 266
Index
Scattered Pearls (Nathr al-laʾālī), xvii, xxiv spending, 75, 95, 169
schism, 113 steadfastness, 119
Schoeler, Gregor, xvi stinginess, 111
scorn. See rebuke stranger, 35, 69, 189, 193
scribes, 167 strength, 119
sea, 33, 73, 81, 83, 125, 163, 197 success, 55, 117, 215, 229
secrets, 81 succor, 11, 19, 35, 39, 69, 71, 77, 81, 87, 101–5,
sedition, 17, 139–45, 153, 161 111, 163, 169, 179, 183, 197, 231
seekers, 49 Sulaymān ibn Sayf, 215
self-control, 19 Sunni, xiii–xiv, xix, xxii, xxv
self-restraint, 39 sustenance, 25. See also food
sexual relations, 9, 145, 175 Suwaydān, Ḥasan al-Samāḥī, xxviii–xxix,
al-Shāfiʿī, xxi, xxxvi xxxvi
shame, 113 Syria, Battle of Ṣiffīn and, xiv
Sharḥ Miʿat kalimah (Commentary on the
One Hundred Proverbs), xxiii al-Ṭabarsī, xvii
sharīf, xxv–xxvi Tafsīr al-Quḍāʿī (al-Quḍāʿī’s Qurʾan
sharing of wealth, 79 Commentary), xx
Shaʿ bān, 101, 236n37 Ṭalḥah ibn Abī Ṭalḥah, 199, 205
al-Shaʿ bī, 213 Ṭalḥah ibn ʿUbaydallāh, xiv
Shaybah ibn Rabī ʿah, 207 talking, 33, 75, 89
Shia, xiii–xv taqwā (piety), 39, 53, 105, 225
Shurayḥ ibn al-Ḥārith, 155 tawḥīd (oneness of God), 171–73, 189
Ṣiffīn, Battle of, xiv, 143 Tārīkh al-Quḍāʿī (al-Quḍāʿī’s History), xx
al-Silafī, xix–xxi tax collectors, 167
silence, 17 Ṭayyibī, xxv–xxvii
sin: against God, 37; greed and, 21; tears, 61, 81, 177, 179, 185, 193, 207, 213
repentance and, 23 teasing, 13, 65
slander, 19, 171 testament, xix, 5, 97, 99
sleep, 51–53, 83, 173, 177, 183, 217, 223 al-Thaqafī, xvii
snake, xv, 47–49 tharīd, 175
soldiers, 167 al-Thaʿālibī, xxiii, xxxi
Solomon (Ar. Sulaymān), 53 theft, 37
soul, 21, 29, 39, 47–49, 53, 57–59, 63, 67–69, thinking, 11, 15, 33–37, 141, 161–63, 173
77–79, 89, 93, 103, 111–13, 123, 129, tongue, xiii, xv, xxxiv, 5, 21, 25–29, 35, 81,
159–65, 169, 173, 183–93, 203 91, 121, 169, 179, 183, 185, 189, 191, 217,
267 267
Index
veil, 5, 39, 69, 157, 177, 223, 238n84 Zajączkowski, Ananiasz, xxix
vengeance, 97, 225 Zakariyyā ibn Yaḥyā, 213
268 268
Zayd ibn Aslam, 149
Zayd ibn Ṣūḥān, 117
Zayd ibn Wahb al-Juhanī, xvi
Zaydī, xxv–xxvi, xxxvii
Zaynab bint ʿAlī, xiv
al-Zubayr ibn al-ʿAwāmm, xiv
zuhd (rejection of worldliness), xxxiii
al-Zuhrī, 217
About the Editor-Translator
272 272