Creation of Universe

Age of Ignorance, Household of Muhammad, hypocrites

Shaqshaqiya (literally, "roar of the camel"), in which Alī lays out his claim to the caliphate and his superiority over his predecessors

His far-sightedness and his steadfastness in Islam

When Abbas and Abu Sufyan offered to pay allegiance to him for the caliphate after Muhammad''s death

On being advised not to chase Talha and Zubayr for fighting

The hypocrites

About Zubayr at a time for which it was appropriate

Cowardice of his enemies in the Battle of the Camel

Talha and Zubayr

When he gave the standard of the Battle of the Camel to his son Mohammad

When, after his victory in the Battle of the Camel, one of his comrades said, "I wish my brother had been present and he too would have seen what success and victory God had given you"

Condemning the people of Basra

Also in condemnation of the people of Basra

After resuming the land grants made by Uthman

Delivered when the people of Madina swore allegiance to him

About those who sit for dispensation of justice among people but are not fit for it

In disparagement of contradictory views among Muslim jurists

Treachery and hypocrisy of al-Ashath al-Kindi

Death and taking lessons from it

Advice to keep light in this world

About those who accused him of killing Uthman

Keeping aloof from envy, and good behavior towards kin

Exhorting people for jihad

When his men were overpowered by Muawiya''s men

People after Muhammad''s death, the settlement between Muawiya and Amr ibn al-As

The transient nature of this world and importance of the next world

About those who found pretexts at the time of jihad

In connection with Uthman''s killing

Before the Battle of the Camel, he sent Ibn Abbas to Zubayr to advise him back to obedience

Disparagement of the world and categories of people

At the time of setting for the Battle of the Camel

Exhorting people to fight against the people of Syria

After arbitration

Warning the people of Nahrawan of their fate

His steadfastness and precedence in Islam

In disparagement of those in doubt

In disparagement of those who shrink from fighting

In response to the slogan of Kharijites: "Judgment belongs to God alone"

In condemnation of treason

Heart''s desires and hopes

In response to a suggestion of war

When Masqala defected to Syria

The greatness of God and the lowliness of this world

When he decided to march towards Syria

Calamities befalling Kufa

At the time of marching towards Syria

God''s greatness and sublimity

Admixture of right and wrong

When his men were prevented from taking water from the River Euphrates

Reward and punishment in the next world

On the description of the Day of Sacrifice

On the swear of allegiance

When his men showed impatience on his delay in giving them permission to fight in Siffin

Steadiness on the battlefield

Muawiya swallows whatever he gets and craves for what he does not get

Addressing the Kharijites

When he was told that the Kharijites had crossed the bridge of Nahrawan

When he was told that the Kharijites had been totally annihilated

Do not fight the Kharijites after me!

When he was warned of being killed by deceit

Transience of this world

Decline and destruction of this world

Attributes of God

Ways of fighting

On hearing the account of what took place in Saqifah of Bani-Sa''ida

When Mohammad ibn Abi Bakr, governor of Egypt, was overpowered and killed

Admonishing his companions for careless behavior

In the morning of the day he was fatally struck with a sword

In condemnation of the people of Iraq

Praise for Muhammad

When Hasan and Husayn interceded on behalf of Marwan

When the elective committee (or shura) decided to swear allegiance to Uthman

When he learned that the Umayyads blamed him for killing Uthman

Preaching and counseling

Banu Umayyad

One of his supplications

Prophecy of astrologers

Shortcomings of women

Way of preaching and counseling

World and its people

Al-Gharra (literally, "the brilliant"), in which Ali enjoined people to piety

Amr ibn al-As

Perfection of God and counseling

Preparing for the hereafter by following God''s commandments

Faithful and unfaithful believers

Factions of community

Holy Prophet

God''s attributes and some advice

Al-Ashbaah (literally, "the skeletons"), in which Ali talked about the creation of the universe

When people decided to swear allegiance to him after the murder of Uthman

Annihilation of the Kharijites, mischief mongering of the Umayyads, vastness of his own knowledge

God''s praise and eulogy of the prophets

Age of Ignorance and Muhammad''s efforts to disseminate God''s message

In eulogy of Muhammad

Admonishing his companions

Oppression of the Umayyads

Abstinence of the world and vicissitudes of time

Muhammad and his descendants

ومن خطبة له (عليه السلام) في عظمة الله وحمده وذكر الأنبياء

[عظمة اللّه :] أَمْرُهُ قَضَاءٌ وَحِكْمَةٌ، وَرِضَاهُ أَمَانٌ وَرَحْمَةٌ، يَقْضِي بِعِلْم، وَيَعْفُو بحِلْم.

[Greatness of Allāh :] Allāh’s verdict is judicious and full of wisdom. His pleasure implies protection and mercy. He decides with knowledge and forgives with forebearance.

[حمد اللّه :] اللَّهُمَّ لَكَ الْحَمْدُ عَلَى مَا تَأْخُذُ وَتُعْطِي، وَعَلَى مَا تُعَافي وَتَبْتَلي. حَمْداً يَكُونُ أَرْضَى الْحَمْدِ لَكَ، وَأَحَبَّ الْحَمْدِ إِلَيْكَ، وَأَفْضَلَ الْحَمْدِ عِنْدَكَ. حَمْداً يَمْلاَ مَا خَلَقْتَ، وَيَبْلُغُ مَا أَرَدْتَ. حَمْداً لاَ يُحْجَبُ عَنْكَ، وَلاَ يُقْصَرُ دُونَكَ. حَمْداً لاَ يَنْقَطِعُ عَدَدُهُ، وَلاَ يَفْنَى مَدَدُهُ.

[Praise of Allāh :] O my Allāh! praise be to Thee for what Thou takest and givest and for that from which Thou curest or with which Thou afflictest; praise which is the most acceptable to Thee, the most liked by Thee and the most dignified before Thee; praise which fills all Thy creation and reaches where Thou desirest; praise which is not veiled from Thee and does not end, and whose continuity does not cease.

فَلَسْنَا نَعْلَمُ كُنْهَ عَظَمَتِكَ إِلاَّ أَنَّا نَعْلَمُ أَنَّكَ: حَيٌّ قَيُّومٌ، لاَ تَأْخُذُكَ سِنَةٌ وَلاَ نَوْمٌ، لَمْ يَنْتَهِ إِلَيْكَ نَظَرٌ، وَلَمْ يُدْرِكْكَ بَصَرٌ، أَدْرَكْتَ الاْبْصَارَ، وَأَحْصَيْتَ الاْعْمَالَ، وَأَخَذْتَ ﴿بِالنَّوَاصِي وَالْأَقْدَامِ﴾،

We do not know the reality of Thy greatness except that we know that Thou art Ever-living and Self-subsisting by Whom all things subsist. Drowsiness or sleep do not overtake Thee, vision does not reach Thee and sight does not grasp Thee. Thou seest the eyes and countest the ages. Thou holdest (people as slaves) by foreheads and feet.

وَمَا الَّذِي نَرَى مِنْ خَلْقِكَ، وَنَعْجَبُ لَهُ مِنْ قُدْرَتِكَ، وَنَصِفُهُ مِنْ عَظِيمِ سُلْطَانِكَ، وَمَا تَغَيَّبَ عَنَّا مِنْهُ، وَقَصُرَتْ أَبْصَارُنَا عَنْهُ، وَانْتَهَتْ عُقُولُنَا دُونَهُ، وَحَالَتْ سَوَاتِرُ الْغُيُوبِ بَيْنَنَا وَبَيْنَهُ أَعْظَمُ.

We see Thy creation and wonder over it because of Thy might, and describe it as (a result of) Thy great authority; whereas what is hidden from us, of which our sight has fallen short, which our intelligence has not attained, and between which and ourselves curtains of the unknown have been cast, is far greater.

فَمَنْ فَرَّغَ قَلْبَهُ، وَأَعْمَلَ فِكْرَهُ، لِيَعْلَمَ كَيْفَ أَقَمْتَ عَرْشَكَ، وَكَيْفَ ذَرَأْتَ خَلْقَكَ، وَكَيْفَ عَلَّقْتَ فِي الْهَوَاءِ سمَـاوَاتِكَ، وَكَيْفَ مَدَدْتَ عَلى مَوْرِ الْمَاءِ أَرْضَكَ، رَجَعَ طَرْفُهُ حَسِيراً، وَعَقْلُهُ مَبْهُوراً، وَسَمْعُهُ وَالَهِاً، وَفِكْرُهُ حَائِراً.

He who frees his heart (from all other engagements) and exerts his thinking in order to know how Thou established Thy throne, how Thou created Thy creatures, how Thou suspended the air in Thy skies and how Thou spread Thy earth on the waves of water, his eyes would return tired, his intelligence defeated, his ears eager and his thinking awander.

منها كيف يكون الرجاء : يَدَّعِي بِزُعْمِهِ أَنَّهُ يَرْجُو اللهَ، كَذَبَ وَالْعَظِيمِ! مَا بَالُهُ لاَ يَتَبَيَّنُ رَجَاؤُهُ فِي عَمَلَهِ؟ فَكُلُّ مَنْ رَجَا عُرِفَ رَجَاؤُهُ فِي عَمَلِهِ، وَكُلُّ رَجَاء ـ إلاَّ رَجَاءَ اللهِ ـ فَإِنَّهُ مَدْخُولٌ، وَكُلُّ خَوْف مُحَقَّقٌ، إِلاَّ خَوْفَ اللهِ فَإِنَّهُ مَعْلُولٌ.

[A part of the same sermon about hope and fear in Allāh :] He claims according to his own thinking that he hopes from Allāh. By Allāh, the Great, he speaks a lie. The position is that his hope (in Allāh) does not appear through his action although the hope of every one who hopes is known through his action. Every hope is so, except the hope in Allāh, the Sublime, if it is impure; and every fear is established except the fear for Allāh if it is unreal.

يَرْجُو اللهَ فِي الْكَبِيرِ، وَيَرْجُو الْعِبَادَ فِي الصَّغِيرِ، فَيُعْطِي العَبْدَ مَا لاَ يُعْطِي الرَّبَّ! فَمَا بَالُ اللهِ جَلَّ ثَنَاؤُهُ يُقَصَّرُ بِهِ عَمَّا يُصْنَعُ بِهِ بِعِبَادِهِ؟ أَتَخَافُ أَنْ تَكُونَ فِي رَجَائِكَ لَهُ كَاذِباً؟ أَوْ تَكُونَ لاَ تَرَاهُ لِلرَّجَاءِ مَوْضِعاً؟

He hopes big things from Allāh and small things from men but he gives to man (such consideration as) he does not give to Allāh. What is the matter with Allāh, glorified be His praise? He is accorded less (consideration) than what is given to His creatures. Do you ever fear to be false in your hope in Allāh? Or do you not regard Him the centre of your hope?

وَكَذلِكَ إِنْ هُوَ خَافَ عَبْداً مِنْ عَبِيدِهِ، أَعْطَاهُ مِنْ خَوْفِهِ مَا لاَ يُعْطِي رَبَّهُ، فَجَعَلَ خَوْفَهُ مِنَ الْعِبَادِ نَقْداً، وَخَوْفَهُ مِنْ خَالِقِهِ ضِماراً وَوَعْداً، وَكَذلِكَ مَنْ عَظُمَتِ الدُّنْيَا في عَيْنِهِ، وَكَبُرَ مَوْقِعُهَا مِنْ قَلْبِهِ، آثَرَهَا عَلَى اللهِ، فَانْقَطَعَ إِلَيْهَا، وَصَارَ عَبْداً لَهَا.

Similarly, if a man fears man he gives him (such consideration) out of his fear which he does not give to Allāh. Thus, he has made his fear for men ready currency while his fear from the Creator is mere deferment or promise. This is the case of every one in whose eye this world appears big (and important) and in whose heart its position is great. He prefers it over Allāh, so he inclines towards it, and becomes its devotee.

[رسول الله (صلى الله عليه وآله وسلم) :] وَلَقَدْ كَانَ فِي رَسُولِ اللهِ(صلى الله عليه وآله) كَاف لَكَ فِي الاْسْوَةِ، وَدَلِيلٌ لَكَ عَلَى ذَمِّ الدُّنْيَا وَعَيْبِهَا، وَكَثْرَةِ مَخَازِيهَا وَمَسَاوِيهَا، إِذْ قُبِضَتْ عَنْهُ أَطْرَافُهَا، وَوُطِّئَتْ لِغَيْرِهِ أَكْنَافُهَا، وَفُطِمَ مِنْ رَضَاعِهَا، وَزُوِيَ عَنْ زَخَارِفِهَا.

[The example of the Holy Prophet :] Certainly, in the Prophet of Allāh — peace and blessing of Allāh be upon him and his progeny — was sufficient example for you and a proof concerning the vices of the world, its defects, the multitude of its disgraces and its evils, because its sides had been constringed for him, while its flanks had been spread for others; he was deprived of its milk and turned away from its adornments.

[موسى (عليه السلام) :] وَإِنْ شِئْتَ ثَنَّيْتُ بِمُوسى كَلِيمِ اللهِ (صلى الله عليه وآله) إذْ يَقُولُ: ﴿رَبِّ إِنِّي لِمَا أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ﴾، وَاللهِ، مَا سَأَلَهُ إِلاَّ خُبْزاً يَأْكُلُهُ، لاِنَّهُ كَانَ يَأْكُلُ بَقْلَةَ الاْرْضِ، وَلَقَدْ كَانَتْ خُضْرَةُ الْبَقْلِ تُرَى مِنْ شَفِيفِ صِفَاقِ بَطْنِهِ، لِهُزَالِهِ وَتَشَذُّبِ لَحْمِهِ

[The example of Mūsā (Moses) :] If you want, I will, as a second example, relate to you concerning Mūsā, the Interlocutor of Allāh (a.s.) when he said: “O Allāh! I need whatever good Thou mayest grant me.” (Qur’ān, 28:24) By Allāh, he asked Him only for bread to eat because he was used to eating the herbs of the earth, and the greenness of the herbs could be seen from the delicate skin of his belly due to his thinness and paucity of his flesh.

[داوود (عليه السلام) :] وَإِنْ شِئْتَ ثَلَّثْتُ بِدَاوودَ صَاحِبِ الْمَزَامِيرِ، وقَارِىءِ أَهْلِ الْجَنَّةِ، فَلَقَدْ كَانَ يَعْمَلُ سَفَائِفَ الْخُوصِ بِيَدِهِ، وَيَقُولُ لِجُلَسَائِهِ: أَيُّكُمْ يَكْفِينِي بَيْعَهَا! وَيَأْكُلُ قُرْصَ الشَّعِيرِ مِنْ ثَمَنِهَا.

[The example of Dāwūd (David) :] If you desire I can give you a third example of Dāwūd (a.s.). He is the holder of the Psalms and the reciter among the people of Paradise. He used to prepare baskets of date palm leaves with his own hands and would say to his companions : “Which of you will help me by purchasing it?” He used to eat barley bread (bought) out of its price.

[عيسى (عليه السلام) :] وَإِنْ شِئْتَ قُلْتُ فِي عِيسَى بْنِ مَرْيَمَ(عليه السلام)، فَلَقَدْ كَانَ يَتَوَسَّدُ الْحَجَرَ، وَيَلْبَسُ الْخَشِنَ، و يَاْكُلُ الجَشِبَ، وَكَانَ إِدَامُهُ الْجُوعَ، وَسِرَاجُهُ بَاللَّيْلِ الْقَمَرَ، وَظِلاَلُهُ في الشِّتَاءِ مَشَارِقَ الاْرْضِ وَمَغَارِبَهَا، وَفَاكِهَتُهُ وَرَيْحَانُهُ مَا تُنْبِتُ الاْرْضُ لِلْبَهَائِمِ، وَلَمْ تَكُنْ لَهُ زَوْجَةٌ تَفْتِنُهُ، وَلاَ وَلَدٌ يَحْزُنُهُ، وَلاَ مَالٌ يَلْفِتُهُ، وَلاَ طَمَعٌ يُذِلُّهُ، دَابَّتُهُ رِجْلاَهُ، وَخَادِمُهُ يَدَاهُ!

[The example of ‘Īsā (Jesus) :] If you desire I will tell you about ‘Īsā (a.s.) son of Maryam (Mary). He used a stone for his pillow, put on coarse clothes and ate rough food. His condiment was hunger. His lamp at night was the moon. His shade during the winter was just the expanse of earth eastward and westward. His fruits and flowers were only what grows from the earth for the cattle. He had no wife to allure him, nor any son to give him grief, nor wealth to deviate (his attention), nor greed to disgrace him. His two feet were his conveyance and his two hands his servant.

[الرسول الاعظم (صلى الله عليه وآله) :] فَتَأَسَّ بِنَبِيِّكَ الاْطْيَبِ الاْطْهَرِ(صلى الله عليه وآله) فَإِنَّ فِيهِ أُسْوَةً لِمَنْ تَأَسَّى، وَعَزَاءً لِمَنْ تَعَزَّى ـ وَأَحَبُّ الْعِبَادِ إِلَى اللهِ الْمُتَأَسِّي بِنَبِيِّهِ، وَالْمُقْتَصُّ لاِثَرِهِ ـ قَضَمَ الدُّنْيَا قَضْما، وَلَمْ يُعِرْهَا طَرْفاً، أَهْضَمُ أَهْلِ الدُّنْيَا كَشْحاً، وَأَخْمَصُهُمْ مِنَ الدُّنْيَا بَطْناً، عُرِضَتْ عَلَيْهِ الدُّنْيَا فَأَبَى أَنْ يَقْبَلَهَا، وَعَلِمَ أَنَّ اللهَ سُبْحَانَهُ أَبْغَضَ شَيْئاً فَأَبْغَضَهُ، وَحَقَّرَ شَيْئاً فَحَقَّرَهُ، وَصَغَّرَ شَيْئاً فَصَغَّرَهُ. وَلَوْ لَمْ يَكُنْ فِينَا إِلاَّ حُبُّنَا مَا أَبْغَضَ اللهُ، وَتَعْظِيمُنَا مَا صَغَّرَ اللهُ، لَكَفَى بِهِ شِقَاقاً للهِ، وَمُحَادَّةً عَنْ أَمْرِ اللهِ.

[Following the example of the Holy Prophet :] You should follow your Prophet, the pure, the chaste, may Allāh bless him and his descendants. In him is the example for the follower, and the consolation for the seeker of consolation. The most beloved person before Allāh is he who follows His Prophet and who treads in his footsteps. He took the least (share) from this world and did not take a full glance at it. Of all the people of the world he was the least satiated and the most empty of stomach. The world was offered to him but he refused to accept it. When he knew that Allāh, the Glorified, hated a thing, he too hated it; that Allāh held a thing low, he too held it low; that Allāh held a thing small, he too held it small. If we love what Allāh and His Prophet hate and hold great what Allāh and His prophet hold small that would be enough isolation from Allāh and transgression of His commands.

وَلَقَدْ كَانَ (صلى الله عليه وآله) يَأْكُلُ عَلَى الاْرْضِ، وَيَجْلِسُ جِلْسَةَ الْعَبْدِ، وَيَخْصِفُ بَيَدِهِ نَعْلَهُ، وَيَرْقَعُ بِيَدِهِ ثَوْبَهُ، وَيَرْكَبُ الْحِمَارَ الْعَارِيَ، وَيُرْدِفُ خَلْفَهُ، وَيَكُونُ السِّتْرُ عَلَى بَابِ بَيْتِهِ فَتَكُونُ فِيهِ التَّصَاوِيرُ فَيَقُولُ: «يَا فُلاَنَةُ ـ لاِحْدَى أَزْوَاجِهِ ـ غَيِّبِيهِ عَنِّي، فَإِنِّي إِذَا نَظَرْتُ إِلَيْهِ ذَكَرْتُ الدُّنْيَا وَزَخَارِفَهَا». فَأَعْرَضَ عَنِ الدُّنْيَا بِقَلْبِهِ، وَأَمَاتَ ذِكْرَهَا مِنْ نَفْسِهِ، وَأَحَبَّ أَنْ تَغِيبَ زِينَتُهَا عَنْ عَيْنِهِ، لِكَيْلاَ يَتَّخِذَ مِنْهَا رِيَاشاً، وَلاَ يَعْتَقِدَهَا قَرَاراً، وَلاَ يَرْجُو فِيهَا مُقَاماً، فَأَخْرَجَهَا مِنَ النَّفْسِ، وَأَشْخَصَهَا عَنِ الْقَلْبِ، وَغَيَّبَهَا عَنِ الْبَصَرِ. وَكَذلِكَ مَنْ أَبْغَضَ شَيْئاً أَبْغَضَ أَنْ يَنْظُرَ إِلَيْهِ، وَأَنْ يُذْكَرَ عِنْدَهُ.

The Prophet used to eat on the ground, and sat like a slave. He repaired his shoe with his hand, and patched his clothes with his hand. He would ride an unsaddled ass and would seat someone behind him. If there was a curtain on his door with pictures on it he would say to one of his wives, “O such-and-such, take it away out of my sight because if I look at it I recall the world and its allurements.” Thus, he removed his heart from this world and destroyed its remembrance from his mind. He loved that its allurements should remain hidden from his eye so that he should not secure good dress from it, should not regard it a place of stay and should not hope to live in it. Consequently he removed it from his mind, let it go away from his heart and kept it hidden from his eyes. In the same way he who hates a thing should hate to look at it or to hear about it.

وَلَقَدْ كَانَ فِي رَسُولِ اللهِ (صلى الله عليه وآله) مَا يَدُلُّكَ عَلَى مَسَاوِىءِ الدُّنْيَا وَعُيُوبِهَا: إِذْ جَاعَ فِيهَا مَعَ خَاصَّتِهِ، وَزُوِيَتْ عَنْهُ زَخَارِفُهَا مَعَ عَظِيمِ زُلْفَتِهِ. فَلْيَنْظُرْ نَاظِرٌ بِعَقْلِهِ: أَكْرَمَ اللهُ مُحَمَّداً (عليه السلام) بِذلِكَ أَمْ أَهَانَهُ! فَإِنْ قَالَ: أَهَانَهُ، فَقَدْ كَذَبَ ـ وَاللهِ الْعَظِيمِ ـ وَإِنْ قَالَ: أَكْرَمَهُ، فَلْيَعْلَمْ أَنَّ اللهَ قَدْ أَهَانَ غَيْرَهُ حَيْثُ بَسَطَ الدُّنْيَا لَهُ، وَزَوَاهَا عَنْ أَقْرَبِ النَّاسِ مِنْهُ.

Certainly there was in the Prophet of Allāh all that would apprise you of the evils of this world and its defects, namely that he remained hungry along with his chief companions, and despite his great nearness the allurements of the world remained remote from him. Now, one should see with one’s intelligence whether Allāh honoured Muḥammad — the peace and blessings of Allāh be upon him and his descendants — as a result of this or disgraced him. If he says that Allāh disgraced him, he certainly lies and perpetrates a great untruth. If he says Allāh honoured him, he should know that Allāh dishonoured the others when He extended the (benefits of the) world for him but held them away from him who was the nearest to Him of all men.

فَتَأسَّى مُتَأَسٍّ بِنَبِيِّهِ، وَاقْتَصَّ أَثَرَهُ، وَوَلَجَ مَوْلِجَهُ، وَإِلاَّ فَلاَ يَأْمَنِ الْهَلَكَةَ، فَإِنَّ اللهَ عزّوجلّ جَعَلَ مُحَمَّداً (صلى الله عليه وآله) عَلَماً لِلسَّاعَةِ، وَمُبَشِّراً بِالْجَنَّةِ، وَمُنْذِراً بِالعُقُوبَةِ. خَرَجَ مِنَ الدُّنْيَا خَمِيصاً، وَوَرَدَ الاْخِرَةَ سَلِيماً، لَمْ يَضَعْ حَجَراً عَلَى حَجَر، حَتَّى مَضَى لِسَبِيلِهِ، وَأَجَابَ دَاعِيَ رَبِّهِ، فَمَا أَعْظَمَ مِنَّةَ اللهِ عِنْدَنَا حِينَ أَنْعَمَ عَلَيْنَا بِهِ سَلَفاً نَتَّبِعُهُ، وَقَائِداً نَطأُ عَقِبَهُ.

Therefore, one should follow His Prophet, tread in his footsteps and enter through his entrance. Otherwise he will not be safe from ruin. Certainly, Allāh made Muḥammad — the peace and blessing of Allāh be upon him and his descendants — a sign for the Day of Judgement, a conveyor of tidings for Paradise and a warner of retribution. He left this world hungry but entered upon the next world safe. He did not lay one stone upon another (to make a house) till he departed and responded to the call of Allāh. How great is Allāh’s blessing in that He blessed us with the Prophet as a predecessor whom we follow and a leader behind whom we tread.

وَاللهِ لَقَدْ رَقَّعْتُ مِدْرَعَتِي هذِهِ حَتَّى اسْتَحْيَيْتُ مِنْ رَاقِعِهَا، وَلَقَدْ قَالَ لِي قَائِلٌ: أَلاَ تَنْبِذُهَا؟ فَقُلْتُ: اغْرُبْ عَنِّي، فَعِنْدَ الصَّبَاحِ يَحْمَدُ الْقَوْمُ السُّرَى.

[The example of himself :] By Allāh, I have been putting patches in my shirts so much that now I feel shy of the patcher. Someone asked me whether I would not put it off, but I said, “Get away from me.” Only in the morning do people (realize the advantage of and) speak highly of the night journey.

[La grandeur de Dieu :] Son ordre est un destin et une sagesse et son contentement est une sécurité et une miséricorde. Il juge en connaissance de cause et il pardonne avec longanimité.

[Louange à Dieu :] Notre Seigneur, sois loué pour ce que Tu prends et Tu donnes et pour la bonne santé et les épreuves que Tu prodigues. Que notre louange Te contente le plus, qu’elle soit la plus aimée et la meilleure. Qu’elle soit une louange qui englobe tout ce que Tu as créé et qui fait Ta volonté; une louange non voilée ni indigne de Toi. Une louange qui se répète indéfiniment et ne s’épuise point.

Nous ne connaissons pas l’essence de Ta grandeur, mais nous savons que Tu es «vivant, Celui qui subsiste par lui-même. Ni somnolence, ni sommeil ne Te saisissent». Aucune vue ne T’a vu. Tu connais les regards, Tu recences les action, Tu saisis «par les toupets et les pieds».

Mieux encore, nous admirons ce que Tu as créé et nous sommes ébahis de Ta souveraineté, qu’elle soit cachée, inaccessible à nos regards, dépassant les facultés de nos intelligences ou dévoilée par les mystères de l’Au-delà.

Celui qui s’occupe entièrement de Toi, vidant son cœur des passions et aiguisant son intelligence pour savoir comment Tu as établi Ton Trône, créé l’univers, suspendu Tes deux, étendu Ta terre sur tes eaux, celui-ci aura les yeux éblouis, l’intelligence stupéfaite, l'ouïe troublée, la pensée consternée.

[Continent est l’espérance :] Il prétend espérer Dieu; Par Dieu, il ment! Pourquoi n’exerce-t-il pas son espérance dans le domaine de son action, comme c’est l’habitude chez ceux qui espèrent Toute espérance -sauf celle en Dieu- est trompeuse. Et toute crainte sûre, sauf celle de Dieu, est illusoire.

Il espère Dieu dans les grandes choses et les créatures dans les petites, donnant ainsi au serviteur ce qu’il ne donne pas au Seigneur! Pourquoi donc on sous-estime Dieu, qu’il soit loué, par rapport à l’estime de Ses créatures? As-tu peur d’être menteur dans ton espérance en Dieu? Ou bien ne vois-tu pas que Dieu est digne d’être espéré?

Si tu avais peur de l’un des serviteurs de Dieu tu lui donnerais ce que tu ne donnes pas à ton Seigneur; ta peur des serviteurs est un argent comptant et ta peur de ton créateur est une espérance de paiement! Ainsi celui qui considère trop la vie terrestre et lui réserve une grande place dans son cœur la préfère à Dieu, s’adonne à elle et devient son esclave.

[L’Envoyé de Dieu :] Tu as dans la vie de l'Envoyé de Dieu assez de leçons pour te bien conduire, un exemple vivant qui te montre comment mépriser la vie, ses défauts, ses affronts et ses méfaits. Car le Prophète s’en est détaché, a été sevré de ses parures alléchantes, laissant cela aux autres.

[Moïse :] Si tu veux, je te donne un autre exemple. Il s’agit de Moïse qui a parlé avec Dieu et qui disait: «Seigneur, j’ai grand besoin du bien que tu fasses descendre vers moi» (Le Récit, 24). Par Dieu, Moïse n’avait demandé à Dieu que du pain pour manger, car il vivait des herbages de la terre. On voyait la verdure de ces herbes à travers la transparence de son diaphragme, tant il était maigre et sa chair relâchée.

[David :] Si tu veux, je pourrai te donner un troisième exemple: c’est David, l’auteur des Psaumes et le lecteur des gens du Paradis. Il tissait de ses propres mains les feuilles des palmiers et disait à son enturage: lequel d’entre vous m’épargnera la peine de les vendre? Il vivait de son travail et mangeait du pain d’orge.

[Jésus :] Si tu veux aussi je te citerai Jésus fils de Marie -que la paix soit sur Lui, Il posait sa tête sur des pierres, portait des habits rudes au toucher et vivait de mauvais aliments; son mets était la faim et sa lampe nocturne la lune. Il n’avait pas de demeure propre à lui. Ses fruits et Ses fleursétaient les herbes des animaux. Il n’avait ni une épouse qui Le séduisait, ni des enfants qui Le ren- datent triste, ni argent qui attirait Son attention, ni ambition qui L’humilie. Sa monture était Ses jambes et Ses servieurs Ses propres mains.

[Le Messager le plus grand :] Imite donc ton prophète le plus doux et le plus pur, car il est un exemple pour celui qui imite, et une consolation pour celui qui la cherche. Dieu aime de préférence celui qui trouve sa consolation auprès de son Prophète et qui suit ses pas, celui qui touche à peine les mets de la vie, sans leur accorder aucune importance, celui dont l’estomac est presque vide à force de jeûner. La vie lui a été offerte mais il refuse de l’accepter; il hait, méprise et minimise tout ce que Dieu déteste, dédaigne et trouve sans importance. Si nous n’avions que notre amour pour ce que Dieu et Son Envoyé haïssent; et si nous n’avions que notre exaltation pour ce que Dieu et son Envoyé amoindrissent, cela suffirait pour que nous soyons en état d’inimitié et de désobéissance à Dieu.

Le Prophète -que la prière et la paix de Dieu soient avec lui— mangeait par terre, s’asseyait comme les esclaves, perçait lui-même ses sandales, rapiéçait par sa main ses vêtements, montait un âne sans bardelle, prenait un autre homme en croupe; lorsqu’il entrait dans sa maison et qu’il voyait un voile sur la porte, il appelait sa femme en disant: «Hé, madame une telle! Fais cacher ce voile qui me rappelle la vie terrestre et ses parures». Il s’éloignait de cette vie dans son cœur, mortifiait son souvenir dans son âme et aimait à offusquer sa parure de devant ses yeux, s’abstenant de porter de riches vêtements, de croire que cette vie est un endroit où l’on peut se fixer en tant que demeure. Il la faisait sortir et éloigner de sa vue, de son cœur et de son âme. Car celui qui hait une chose n’aime ni la voir ni se la rappeler.

On pouvait voir dans la conduite de l’Envoyé de Dieu des indices qui montrent les méfaits et les défauts de la vie: il avait subit la faim avec les siens, et il était privé des ornements de la vie malgré sa haute condition. Qu’un homme clairvoyant médite ce détachement du Prophète: a-t-ü été honoré ou bien méprisé par Dieu? Celui qui dit que Dieu méprisa Mouhammad est, par Dieu, un grand menteur. Celui qui dit le contraire doit savoir que Dieu aurait méprisé un autre que lui en offrant les délices à celui-ci et en en privant l’homme le plus rapproché de Lui.

Que l’on imite donc le Prophète, que l’on suive ses pas et que l’on entre là où il entre, sinon on n’échappera pas à la damnation; car Dieu a fait de Mouhammad un signe de l’approche de l’Heure, un prédicateur du Paradis et un avertisseur du châtiment. Il est sorti du monde l’estomac vide et est arrivé à l’autre vie sain et sauf. Il n’a rien construit durant sa vie jusqu’à sa mort. Quelle est grande la grâce de Dieu qui nous a octroyé ce prédécesseur que nous suivons, ce commandant que nous imitons!

Par Dieu, j’ai tellement raccommodé mon habit en laine que j’ai eu honte de son raecomodeur. Un homme m’avait dit: pourquoi ne te débarrasses-tu pas de ce haillon? Je lus ai répondu; éloigne-toi de moi! Tôt le matin, ceux qui se réveillent louent la marche matinale [se repentant de s’être adonné au sommeil].

Nahj al-Balāgha

Book 1, Chapter 160