ومن خطبة له (عليه السلام) يذكر فيها فضائل أهل البيت (عليهم السلام)

About the Ahlu’l-bayt (of the Holy Prophet) and their opposers

وَنَاظِرُ قَلْبِ اللَّبِيبِ بِهِ يُبْصِرُ أَمَدَهُ، وَيَعْرِفُ غَوْرَهُ وَنَجْدَهُ. دَاع دَعَا، وَرَاع رَعَى، فَاسْتَجِيبُوا لِلدَّاعِي، وَاتَّبِعُوا الرَّاعِيَ.

He who has an intelligent mind looks to his goal. He knows his low road as well as his high road. The caller has called. The shepherd has tended (his flocks). So respond to the caller and follow the shepherd.

قَدْ خَاضُوا بِحَارَ الْفِتَنِ، وَأَخَذُوا بِالْبِدَعِ دُونَ السُّنَنِ، وَأَرَز الْمُؤْمِنُونَ، وَنَطَقَ الضَّالُّونَ الْمُكَذِّبُونَ. نَحْنُ الشِّعَارُ وَالاْصْحَابُ، وَالْخَزَنَةُ وَالاْبْوَابُ، وَلاَ تُؤْتَى الْبُيُوتُ إِلاَّ مِنْ أَبْوَابِهَا، فَمَنْ أَتَاهَا مِنْ غَيْرِ أَبْوَابِهَا سُمِّيَ سَارِقاً.

They (the opposers) have entered the oceans of disturbance and have taken to innovations instead of the sunnah (the Prophet’s holy deeds, utterances and his unspoken approvals), while the believers have sunk down, and the misguided and the liars are speaking. We are the near ones, companions, treasure holders and doors (to the sunnah). Houses are not entered save through their doors. Whoever enters them from other than the door is called a thief.

منها : فِيهِمْ كَرَائِمُ الْقُرْآنِ، وَهُمْ كُنُوزُ الرَّحْمنِ، إِنْ نَطَقُوا صَدَقُوا، وَإِنْ صَمَتُوا لَمْ يُسْبَقُوا. فَلْيَصْدُقْ رَائِدٌ أَهْلَهُ، وَلْيُحْضِرْ عَقْلَهُ، وَلْيَكُنْ مِنْ أَبْنَاءِ الاْخِرَةِ، فَإِنَّهُ مِنْهَا قَدِمَ، وَإِلَيْهَا يَنْقَلِبُ.

[A part of the same sermon :] The delicacies of the Qur’ān are about them (Ahlu’l-bayt, the descendants of the Prophet) and they are the treasurers of Allāh. When they speak they speak the truth, but when they keep quiet no one can speak unless they speak. The forerunner should report correctly to his people, should retain his wits and should be one of the children (a man) of the next world, because he has come from there and would return to it.

وَالنّاظِرُ بِالْقَلْبِ، الْعَامِلُ بِالْبَصَرِ، يَكُونُ مُبْتَدَأُ عَمَلِهِ أَنْ يَعْلَمَ: أَعَمَلُهُ عَلَيْهِ أَمْ لَهُ؟! فَإِنْ كَانَ لَهُ مَضَى فِيهِ، وَإِنْ كَانَ عَليْهِ وَقَفَ عِنْدَهُ. فَإِنَّ الْعَامِلَ بَغَيْرِ عِلْم كَالسَّائِرِ عَلَى غيْرِ طَرِيق، فَلاَ يَزِيدُهُ بُعْدُهُ عَنِ الطَّرِيقِ الْوَاضِحِ إِلاَّ بُعْداً مِنْ حَاجَتِهِ، وَالْعَامِلُ بالْعِلْمِ كَالسَّائِرِ عَلَى الطَّرِيقِ الْوَاضِحِ، فَلْيَنْظُرْ نَاظِرٌ: أَسَائِرٌ هُوَ أَمْ رَاجِعٌ؟!

The beginning of the action of one who sees with heart and acts with eyes is to assess whether the action will go against him or for him. If it is for him he indulges in it, but if it is against him he keeps away from it. For, he who acts without knowledge is like one who treads without a path. Then his deviation from the path keeps him at a distance from his aim. And he who acts according to knowledge is like he who treads the clear path. Therefore, he who can see should see whether he should proceed or return.

وَاعْلَمْ أَنِّ لِكُلِّ ظَاهِر بَاطِناً عَلى مِثَالِهِ، فَمَا طَابَ ظَاهِرُهُ طَابَ بَاطِنُهُ، وَمَا خَبُثَ ظَاهِرُهُ خَبُثَ بَاطِنُهُ، وَقَدْ قَالَ الرَّسُولُ الصَّادِقُ (صلى الله عليه وآله): «إِنَّ اللهَ يُحِبُّ الْعَبْدَ وَيُبْغِضُ عَمَلَهُ، وَيُحِبُّ الْعَمَلَ وَيُبْغِضُ بَدَنَهُ».

You should also know that the outside (of every thing) has a similar inside. Of whatever the outside is good, its inside too is good, and whatever the outside is bad, its inside too is bad. The truthful Prophet — peace and blessing of Allāh be upon him and his progeny — has said that : “Allāh may love a man but hate his action, and may love the action but hate the man.”

فَاعْلَمْ أَنَّ كُلَّ عَمَل نَبَاتٌ، وَكُلَّ نَبَات لاَ غِنَى بِهِ عَنِ الْمَاءِ، وَالْمِيَاهُ مُخْتَلِفَةٌ، فَمَا طَابَ سَقْيُهُ طَابَ غَرْسُهُ وَحَلَتْ ثَمَرَتُهُ، وَمَا خَبُثَ سَقْيُهُ خَبُثَ غَرْسُهُ وَأَمَرَّتْ ثَمَرَتُهُ.

You should also know that every action is like a vegetation, and a vegetation cannot do without water while waters are different. So where the water is good the plant is good and its fruits are sweet, whereas where the water is bad, the plant will also be bad and its fruits will be bitter.

Extrait d’un discours où il cite les vertus des parents du Prophète

L’homme doué de clairvoyance et de jugement prévoit le terme de la vie tout en connaissant soi-même. Un crieur appelle et un berger paît ses brebis; écoutez le crieur et suivez le berger.

Ils se sont engagés dans les mers des séditions et ont adopté des sectes au détriment de la Somma. Les croyants se cachent lorsque les gens de l’erreur et du mensonge parlent. Nous sommes les familiers et les Compagnons du Prophète, les trésoriers et les portes; on ne peut entrer dans une maison qu’à travers ses portes, et celui qui y entre sans les avoir franchies s’appelle un voleur.

Les sourates vénérables du Coran se trouvent chez les parents du Prophète qui sont les trésors du Miséricordieux, S’ils parlent, il diront la vérité. S’ils se taisent, ils ne seront pas devancés. Celui qui cherche la vérité doit être sincère avec les parents du Prophète, doit utiliser son intelligence et doit être un enfant de l’autre vie, d’où il est venu et où il ira.

Celui qui regarde avec le cœur et agit d'après ce qu’il voit commence tout d’abord par se demander si son acte est à son avantage ou non. Si c’est oui, il continue son travail; sinon, il s’arrête. Car celui qui agit sans science ressemble à celui qui marche sans connaître son chemin. Plus il s’écarte du droit chemin plus il s’éloigne de son but. Mais celui qui agit sciemment marche sur un chemin clair. Que celui qui voit se pose la question: est-il en état de marche ou bien recule-t-il?

Sache que toute chose apparente possède un côté latent du même genre. Celui dont les apparences sont bonnes ou mauvaises a un for intérieur bon ou mauvais. D’ailleurs, le Prophète véridique avait dit: «Dieu aime le serviteur et hait son action et Il aime l’action et hait sa chair [si elle croît par le péché -d’après un Hadith].»

Sache que toute action est semblable à une plante qui ne saurait se passer d’eau. Or, les eaux sont diverses. Si la plante est arrosée par de l’eau pure, elle sera bonne et son fruit délicieux; mais si l’eau utilisée est impure, la plante sera mauvaise et son fruit amer.

Nahj al-Balāgha

Chapter #154