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) تعرف بخطبة الاشباح وهي من جلائل الخُطب (عليه السلام)

This sermon is known as the Sermon of Skeletons [1] (Khuṭbatu ’l-Ashbāḥ) and it holds one of the highest positions among the sermons of Amīr al-mu’minin.

روى مسعدة بن صدقة عن الصادق جعفر بن محمّد (عليهما السلام) أنّه قال: خطب أمير المؤمنين عليه السلام والصلاة بهذه الخطبة على منبر الكوفة، وذلك أن رجلاً أتاه فقال له: يا أميرالمؤمنين! صف لنا ربّنا مثلما نراه عيانا لنزداد له حباً وبه معرفة. فغضب (عليه السلام) ونادى: الصلاة جامعة، فاجتمع الناس حتى غصّ المسجد بأهله . فصعد المنبر وهو مغضب متغيّر اللون، فحمد الله سبحانه وصلّى على النبي (صلى الله عليه وآله)، ثمّ قال:

Mas‘adah ibn Ṣadaqah has related from al-Imām Ja‘far ibn Muḥammad aṣ-Ṣādiq (a.s.) saying: Amīr al-mu’minin delivered this sermon from the pulpit of (the mosque of) Kūfah when someone asked him, ‘O Amīr al-mu’minin! describe Allāh for us in such a way that we may imagine that we see Him with eyes so that our love and knowledge may increase about Him.’ Amīr al-mu’minin became angry at this (request of the questioner) and ordered the Muslims to gather in the mosque. So many Muslims gathered in the mosque that the place was over-crowded. Then Amīr al-mu’minin ascended the pulpit while he was still in a state of anger and his colour was changed. Alter he had praised Allāh and extolled Him and sought His blessings on the Prophet he said :

[وصف اللّه تعالى] الْحَمْدُ للهِ الَّذِي لاَ يَفِرُهُ الْمَنْعُ وَالْجُمُودُ، وَلاَ يُكْدِيهِ الاْعْطَاءُ وَالْجُودُ; إِذْ كُلُّ مُعْط مُنْتَقِصٌ سِوَاهُ، وَكُلُّ مَانِع مَذْمُومٌ مَا خَلاَهُ، وَهُوَ الْمَنَّانُ بِفَوَائِدِ النِّعَمِ، وَعَوائِدِ المَزِيدِ وَالْقِسَمِ، عِيَالُهُ الْخَلاَئِقُ، ضَمِنَ أَرْزَاقَهُمْ، وَقَدَّرَ أَقْوَاتَهُمْ، وَنَهَجَ سَبِيلَ الرَّاغِبِينَ إِلَيْهِ، وَالطَّالِبِينَ مَا لَدَيْهِ، وَلَيْسَ بِمَا سُئِلَ بِأَجْوَدَ مِنْهُ بِمَا لَمْ يُسْأَلُ.

[Description of Allāh] Praise be to Allāh whom refusal to give away and stinginess do not make rich and Whom munificence and generosity do not make poor, although everyone who gives away loses (to that extent) except He, and every miser is blamed for his niggardliness. He obliges through beneficial bounties and plentiful gifts and grants. The whole creation is His dependents (in sustenance) [2]. He has guaranteed their livelihood and ordained their sustenance. He has prepared the way for those who turn to Him and those who seek what is with Him. He is as generous about what He is asked as He is about that for which He is not asked.

الاَوَّلُ الَّذِي لَمْ يَكُنْ لَهُ قَبْلٌ فَيَكُونَ شَيءٌ قَبْلَهُ، وَالاخِرُ الَّذِي لَيْسَ لَهُ بَعْدٌ فَيَكُونَ شَيْءٌ بَعْدَهُ، وَالرَّادِعُ أَنَاسِيَّ الاْبْصَارِ عَنْ أَنْ تَنَالَهُ أَوْ تُدْرِكَهُ، مَا اخْتَلَفَ عَلَيْهِ دَهْرٌ فَيَخْتَلِفَ مِنْهُ الحَالُ، وَلاَ كَانَ فِي مَكَان فَيَجُوزَ عَلَيْهِ الانتِقَالُ، وَلَوْ وَهَبَ مَاتَنَفَّسَتْ عَنْهُ مَعَادِنُ الْجِبَالِ، وَضَحِكَتْ عِنْهُ أَصْدَافُ الْبِحَارِ، مِنْ فِلِزِّ اللُّجَيْنِ وَالْعِقْيَانِ، وَنُثَارَةِ الدُّرِّ وَحَصِيدِ الْمَرْجَانِ، مَا أَثَّرَ ذلِكَ فِي جُودِهِ، وَلاَ أَنْفَدَ سَعَةَ مَا عِنْدَهُ، وَلَكَانَ عِنْدَهُ مِنْ ذَخَائِرِ الاَنْعَامِ مَا لاَ تُنْفِدُهُ مَطَالِبُ الاَنَامِ، لاِنَّهُ الْجَوَادُ الَّذِي لاَ يَغِيضُهُ سُؤَالُ السَّائِلِينَ، وَلاَ يُبْخِلُهُ إِلْحَاحُ المُلِحِّينَ.

He is the First for whom there was no ‘before’ so that there could be anything before Him. He is the Last for whom there is no ‘after’ so that there could be anything after Him. He prevents the pupils of the eyes from seeing Him or perceiving Him. Time does not change over Him, so as to admit of any change of condition about Him. He is not in any place so as to allow Him movement (from one place to another). If He gives away all that the mines of the mountains emit out or the gold, silver, pearls and cuttings of coral which the shells of the ocean vomit out, it would not affect his munificence, nor diminish the extent of what He has. (In fact) He would still have such treasures of bounty as would not decrease by the demands of the creatures, because He is that generous Being Whom the begging of beggars cannot make poor nor the pertinacity of beseechers make miser.

[صفاته تعالى في القرآن] فَانْظُرْ أَيُّهَا السَّائِلُ: فَمَا دَلَّكَ الْقُرْآنُ عَلَيْهِ مِنْ صِفَتِهِ فَائْتَمَّ بِهِ وَاسْتَضِىءْ بِنُورِ هِدَايَتِهِ، وَمَا كَلَّفَكَ الشَّيْطَانُ عِلْمَهُ مِمَّا لَيْسَ فِي الْكِتَابِ عَلَيْكَ فَرْضُهُ، وَلاَ فِي سُنَّةِ النَّبِيِّ (صلى الله عليه وآله) وَأَئِمَّةِ الْهُدَى أَثَرُهُ، فَكِلْ عِلْمَهُ إِلَى اللهِ سُبْحَانَهُ، فَإِنَّ ذلِكَ مُنْتَهَى حَقِّ اللهِ عَلَيْكَ. وَاعْلَمْ أَنَّ الرَّاسِخِينَ فِي الْعِلْمِ هُمُ الَّذِينَ أَغْنَاهُمْ عَنِ اقْتِحَامِ السُّدَدِ الْمَضْرُوبَةِ دُونَ الْغُيُوبِ، الاِْقْرَارُ بِجُمْلَةِ مَا جَهِلُوا تَفْسِيرَهُ مِنَ الْغيْبِ الْـمَحْجُوبِ، فَمَدَحَ اللهُ ـ تَعَالَى ـ اعْتِرَافَهُمْ بِالْعَجْزِ عَنْ تَنَاوُلِ مَا لَمْ يُحِيطُوا بِهِ عِلْماً، وَسَمَّى تَرْكَهُمُ التَّعَمُّقَ فِيَما لَمْ يُكَلِّفْهُمُ الْبَحْثَ عَنْ كُنْهِهِ رُسُوخاً، فاقْتَصِرْ عَلَى ذَلِكَ، وَلاَتُقَدِّرْ عَظَمَةَ اللهِ سُبْحَانَهُ عَلَى قَدْرِ عَقْلِكَ فَتَكُونَ مِنَ الْهَالِكِينَ.

[Attributes of Allāh as described in the Holy Qur’ān] Then look on questioner, be confined to those of His attributes which the Qur’ān has described and seek light from the effulgence of its guidance. Leave to Allāh that knowledge which Satan has prompted you to seek and which neither the Qur’ān enjoins you to seek nor is there any trace of it in the actions or sayings of the Prophet and other leaders (A'immah) of guidance. This is the extreme limit of Allāh’s claim upon you. Know that firm in knowledge are those who refrain from opening the curtains that lie against the unknown, and their acknowledgement of ignorance about the details of the hidden unknown prevents them from further probe. Allāh praises them for their admission that they are unable to get knowledge not allowed to them. They do not go deep into the discussion of what is not enjoined upon them about knowing Him and they call it firmness. Be content with this and do not limit the Greatness of Allāh after the measure of your own intelligence, or else you would be among the destroyed ones.

هُوَ الْقَادِرُ الَّذِي إِذَا ارْتَمَتِ الاَوْهَامُ لِتُدْرِكَ مُنْقَطَعَ قُدْرَتِهِ، وَحَاوَلَ الْفِكْرُ الْمُبَرَّأُ مِنْ خَطَرَاتِ الْوَسَاوِسِ أَنْ يَقَعَ عَلَيْهِ فِي عَمِيقَاتِ غُيُوبِ مَلَكُوتِهِ، وَتَوَلَّهَتِ الْقُلُوبُ إِلَيْهِ لِتَجْرِيَ فِي كَيْفِيَّةِ صِفَاتِهِ، وَغَمَضَتْ مَدَاخِلُ الْعُقُولِ في حَيْثُ لاَ تَبْلُغُهُ الصِّفَاتُ لِتنالَ عِلْمَ ذَاتِهِ، رَدَعَهَا وَهِيَ تَجُوبُ مَهَاوِيَ سُدَفِ الْغُيُوبِ، مُتَخَلِّصَةً إِلَيْهِ ـ سُبْحَانَهُ ـ فَرَجَعَتْ إِذْ جُبِهَتْ، مُعتَرِفَةً بِأَنَّهُ لاَ يُنَالُ بِجَوْرِ الاعْتِسَافِ كُنْهُ مَعْرِفَتِهِ، وَلاَ تَخْطُرُ بِبَالِ أُولِي الرَّوِيَّاتِ خَاطِرَةٌ مِنْ تَقْدِيرِ جَلاَلِ عِزَّتِهِ.

He is Powerful, such that when imagination shoots its arrows to comprehend the extremity of His power, and mind, making itself free of the dangers of evil thoughts, tries to find Him in the depth of His realm, and hearts long to grasp realities of His attributes and openings of intelligence penetrate beyond description in order to secure knowledge about His Being, crossing the dark pitfalls of the unknown and concentrating towards Him He would turn them back. They would return defeated admitting that the reality of His Knowledge cannot be comprehended by such random efforts, nor can an iota of the Sublimity of His Honour enter the understanding of thinkers.

الَّذِي ابْتَدَعَ الْخَلْقَ عَلَى غَيْرِ مِثَال امْتَثَلَهُ، وَلاَ مِقْدَار احْتَذَى عَلَيْهِ، مِنْ خَالِق مَعْبُود كَانَ قَبْلَهُ، وَأَرَانَا مِنْ مَلَكُوتِ قُدْرَتِهِ، وَعَجَائِبِ مَا نَطَقَتْ بِهِ آثارُ حِكْمَتِهِ، وَاعْتِرَافِ الْحَاجَةِ مِنَ الْخَلْقِ إِلَى أَنْ يُقِيمَهَا بِمِسَاكِ قُوَّتِهِ، مَا دَلَّنا بِاضْطِرَارِ قِيَامِ الْحُجَّةِ لَهُ عَلَى مَعْرِفَتِهِ، وَظَهَرَتِ الْبَدَائِعُ الَّتِي أحْدَثَها آثَارُ صَنْعَتِهِ، وَأَعْلاَمُ حِكْمَتِهِ، فَصَارَ كُلُّ مَا خَلَقَ حُجَّةً لَهُ وَدَلِيلاً عَلَيْهِ، وَإِنْ كَانَ خَلْقاً صَامِتاً، فَحُجَّتُهُ بِالتَّدْبير نَاطِقَةٌ، وَدَلاَلَتُهُ عَلَى الْمُبْدِعِ قَائِمَةٌ.

[About Allāh’s creation] He originated the creation without any example which He could follow and without any specimen prepared by any known creator that was before Him. He showed us the realm of His Might, and such wonders which speak of His Wisdom. The confession of the created things that their existence owes itself to Him made us realise that argument has been furnished about knowing Him (so that there is no excuse against it). The signs of His creative power and standard of His wisdom are fixed in the wonderful things He has created. Whatever He has created is an argument in His favour and a guide towards Him. Even a silent thing is a guide towards Him as though it speaks, and its guidance towards the Creator is clear.

فَأَشْهَدُ أَنَّ مَنْ شَبَّهَكَ بِتَبَايُنِ أَعْضَاءِ خَلْقِكَ، وَتَلاَحُمِ حِقَاقِ مَفَاصِلِهِمُ الْـمُحْتَجِبَةِ لِتَدْبِيرِ حِكْمَتِكَ، لَمْ يَعْقِدْ غَيْبَ ضَمِيرِهِ عَلَى مَعْرِفَتِكَ، وَلَمْ يُبَاشِرْ قَلْبَهُ الْيَقِينُ بِأَنَّهُ لاَنِدَّ لَكَ، وَكَأَنَّهُ لَمْ يَسْمَعْ تَبَرُّؤَ التَّابِعِينَ مِنَ المَتبُوعِينَ إِذْ يَقُولُونَ: ﴿تَاللهِ إِن كُنَّا لَفِي ضَلَالٍ مُّبِينٍ. إِذْ نُسَوِّيكُم بِرَبِّ الْعَالَمِينَ﴾.

(O Allāh) I stand witness that he who likens Thee with the separateness of the limbs or with the joining of the extremities of his body did not acquaint his innerself with knowledge about Thee, and his heart did not secure conviction to the effect that there is no partner for Thee. It is as though he has not heard the (wrongful) followers declaiming their false gods by saying “By Allāh, we were certainly in manifest error when we equalled you with the Lord of the worlds.” (Qur’ān, 26:97-98).

كَذَبَ الْعَادِلُونَ بِكَ، إِذْ شَبَّهُوكَ بِأَصْنَامِهِمْ وَنَحَلُوكَ حِلْيَةَ الْـمَخْلُوقِينَ بِأَوْهَامِهمْ، وَجَزَّأُوكَ تَجْزِئَةَ الْـمُجَسَّماتِ بِخَوَاطِرِهِمْ، وَقَدَّرُوكَ عَلَى الْخِلْقَةِ الْمخْتَلِفَةِ الْقُوَى، بِقَرَائِحِ عُقُولِهِمْ.

They are wrong who liken Thee to their idols, and dress Thee with apparel of the creatures by their imagination, attribute to Thee parts of body by their own thinking and consider Thee after the creatures of various types, through the working of their intelligence.

فَأَشْهَدُ أَنَّ مَنْ سَاوَاكَ بِشَيْء مِنْ خَلْقِكِ فَقَدْ عَدَلَ بِكَ، وَالْعَادِلُ كَافِرٌ بِمَا تَنَزَّلَتْ بِهِ مُحْكَمَاتُ آياتِكَ، وَنَطَقَتْ عَنْهُ شَوَاهِدُ حُجَجِ بَيِّنَاتِكَ، وَإِنَّكَ أَنْتَ اللهُ الَّذِي لَمْ تَتَنَاهَ فِي الْعُقُولِ، فَتَكُونَ في مَهَبِّ فِكْرِهَا مُكَيَّفاً، وَلاَ فِي رَوِيَّاتِ خَوَاطِرِهَا فَتَكُونَ مَحْدُوداً مُصَرَّفاً.

I stand witness that whoever equated Thee with anything out of Thy creation took a match for Thee, and whoever takes a match for Thee is an unbeliever, according to what is stated in thy unambiguous verses and indicated by the evidence of Thy clear arguments. (I also stand witness that) Thou art that Allāh who cannot be confined in (the fetters of) intelligence so as to admit change of condition by entering its imagination nor in the shackles of mind so as to become limited and an object of alterations.

ومنها : قَدَّرَ مَا خَلَقَ فَأَحْكَمَ تَقْدِيرَهُ، وَدَبَّرَهُ فَأَلْطَفَ تَدْبِيرَهُ، وَوَجَّهَهُ لِوِجْهَتِهِ فَلَمْ يَتَعَدَّ حُدُودَ مَنْزِلَتِهِ، وَلَمْ يَقْصُرْ دُونَ الاْنْتِهَاءِ إِلى غَايَتِهِ، وَلَمْ يَسْتَصْعِبْ إِذْ أُمِرَ بِالْمُضِيِّ عَلَى إِرَادَتِهِ، وَكَيْفَ وَإِنَّمَا صَدَرَتِ الاْمُورُ عَنْ مَشيئَتِهِ؟ الْمُنْشِىءُ أصْنَافَ الاْشْيَاءِ بِلاَ رَوِيَّةِ فِكْر آلَ إِلَيْهَا، وَلاَ قَريحَةِ غَرِيزَة ضْمَرَ عَلَيْهَا، وَلاَ تَجْرِبَة أَفَادَهَا مِنْ حَوَادِثِ الدُّهُورِ، وَلاَ شَرِيك أَعَانَهُ عَلَى ابْتِدَاعِ عَجَائِبِ الاْمورِ، فَتَمَّ خَلْقُهُ، وَأَذْعَنَ لِطَاعَتِهِ، وَأَجَابَ إِلى دَعْوَتِهِ، لَم يَعْتَرِضْ دُونَهُ رَيْثُ الْمُبْطِىءِ، وَلاَ أَنَاةُ الْمُتَلَكِّىءِ، فَأَقَامَ مِنَ الاْشْيَاءِ أَوَدَهَا، وَنَهَجَ حُدُودَهَا، وَلاَءَمَ بِقُدْرَتِهِ بَيْنَ مُتَضَادِّهَا، وَوَصَلَ أَسْبَابَ قَرَائِنِهَا، وَفَرَّقَهَا أَجْنَاساً مُخْتَلِفَات فِي الْحُدُودِ وَالاْقْدَارِ، وَالْغرَائِزِ وَالْهَيْئَاتِ، بَدَايَا خَلاَئِقَ أَحْكَمَ صُنْعَهَا، وَفَطَرَهَا عَلَى مَا أَرَادَ وَابْتَدَعَهَا!

[A part of the same sermon about the greatest perfection in Allāh’s creation] He has fixed limits for every thing He has created and made the limits firm, and He has fixed its working and made the working delicate. He has fixed its direction and it does not transgress the limits of its position nor fall short of reaching the end of its aim. It did not disobey when it was commanded to move at His will; and how could it do so when all matters are governed by His will. He is the Producer of varieties of things without exercise of imagination, without the urge of an impulse, hidden in Him, without (the benefit of) any experiment taken from the vicissitudes of time and without any partner who might have assisted Him in creating wonderful things. Thus the creation was completed by His order and it bowed to His obedience and responded to His call. The laziness of any slug or the inertness of any excuse-finder did not prevent it from doing so. So He straightened the curves of the things and fixed their limits. With His power He created coherence in their contradictory parts and joined together the factors of similarity. Then He separated them in varieties which differ in limits, quantities, properties and shapes. All this is new creation. He made them firm and shaped them according as He wished and invented them.

ومنها في صفة السماء : وَنَظَمَ بِلاَ تَعْلِيق رَهَوَاتِ فُرَجِهَا، وَلاَحَمَ صُدُوعَ انْفِرَاجِهَا، وَوَشَّجَ بَيْنَهَا وَبَيْنَ أَزْوَاجِهَا، وَذَلَّلَ لِلْهَابِطِينَ بِأَمْرِهِ، وَالْصَّاعِدِينَ بِأَعْمَالِ خَلْقِهِ، حُزُونَةَ مِعْرَاجِهَا، وَنَادَاهَا بَعْدَ إِذْ هِيَ دُخَانٌ مُبِينٌ، فَالْتَحَمَتْ عُرَى أَشْرَاجِهَا، وَفَتَقَ بَعْدَ الارْتِتَاقِ صَوَامِتَ أَبْوَابِهَا، وَأَقَامَ رَصَداً مِنَ الشُّهُبِ الثَّوَاقِبِ عَلَى نِقَابِهَا، وَأَمْسَكَهَا مِنْ أَنْ تَمُورَ فِي خَرْقِ الْهَوَاءِ بِأَيْدِهِ

[A part of the same sermon, containing description of the sky] He has arranged the depressions and elevations of the openings of the sky. He has joined the breadths of its breaches, and has joined them with one another. He has made easy the approach to its heights for those (angels) who come down with His commands and those (angels) who go up with the deeds of the creatures. He called it when it was yet (in the form of) vapour. At once the links of its joints joined up. Then Allah opened up its closed door and put the sentinels of meteors at its holes, and held them with His hands (i.e. power) from falling into vastness of air.

وَأَمَرَهَا أَنْ تَقِفَ مُسْتَسْلِمَةً لاِمْرِهِ، وَجَعَلَ شَمْسَهَا آيَةً مُبْصِرَةً لِنَهَارِهَا، وَقَمَرَهَا آيَةً مَمْحُوَّةً مِنْ لَيْلِهَا، وَأَجْرَاهُمَا فِي مَنَاقِلِ مَجْرَاهُمَا، وَقَدَّرَ مَسِيَرهُما فِي مَدَارِجِ دَرَجِهِمَا، لُيمَيِّزَ بَيْنَ اللَّيْلِ وَالنَّهَارِ بِهِمَا، وَلِيُعْلَمَ عَدَدُ السِّنِينَ والْحِسَابُ بِمَقَادِيرِهِمَا، ثُمَّ عَلَّقَ فِي جَوِّهَا فَلَكَهَا، وَنَاطَ بِهَا زِينَتَهَا، مِنْ خَفِيَّاتِ دَرَارِيِّهَا، وَمَصَابِيحِ كَوَاكِبِهَا، وَرَمَى مُسْتَرِقِي السَّمْعِ بِثَوَاقِبِ شُهُبِهَا، وَأَجْرَاها عَلَى أَذْلاَلِ تَسْخِيرِهَا مِنْ ثَبَاتِ ثَابِتِهَا، وَمَسِيرِ سَائِرِهَا، وهُبُوطِهَا وَصُعُودِهَا، وَنُحُوسِهَا وَسُعُودِهَا.

He commanded it to remain stationary in obedience to His commands. He made its sun the bright indication for its day, and moon the gloomy indication for its night. He then put them in motion in their orbits and ordained their (pace of) movement in the stages of their paths in order to distinguish with their help between night and day, and in order that the reckoning of years and calculations may be known by their fixed movements. Then He hung in its vastness its Sky and put therein its decoration consisting of small bright pearls and lamp-like stars. He shot at the over-hearers arrows of bright meteors. He put them in motion on their appointed routine and made them into fixed stars, moving stars, descending stars, ascending stars, ominous stars and lucky stars.

ومنها: في صفة الملائكة (عليهم السلام) ثُمَّ خَلَقَ سُبْحَانَهُ لاِسْكَانِ سَمَاوَاتِهِ، وَعِمَارَةِ الصَّفِيحِ الاْعْلَى مِنْ مَلَكُوتِهِ، خَلْقاً بَدِيعاً مِنْ مَلاَئِكَتِهِ، وَمَلاَ بهِمْ فُرُوجَ فِجَاجِهَا، وَحَشَا بِهِمْ فُتُوقَ أَجْوَائِهَا، وَبَيْنَ فَجَوَاتِ تِلْكَ الْفُرُوجِ زَجَلُ الْمُسَبِّحِينَ مِنْهُمْ فِي حَظَائِرِ الْقُدُسِ، وَسُتُرَاتِ الْحُجُبِ، وَسُرَادِقَاتِ الْـمَجْدِ، وَوَرَاءَ ذلِكَ الرَّجِيج الَّذِي تَسْتَكُّ مِنْهُ الاْسْمَاعُ سُبُحَاتُ نُور تَرْدَعُ الاْبْصَارَ عَنْ بُلُوغِهَا، فَتَقِفُ خَاسِئَةً عَلَى حُدُودِهَا. نْشَأَهُمْ عَلَى صُوَر مُخْتَلِفَات، وَأَقْدَار مُتَفَاوِتَات، (أُولِي أَجْنِحَة) تُسَبِّحُ جَلاَلَ عِزَّتِهِ، لاَ يَنْتَحِلُونَ مَا ظَهَرَ فِي الْخَلْقِ مِنْ صُنْعِهِ، وَلاَ يَدَّعُونَ أَنَّهُمْ يَخْلُقُونَ شَيْئاً مَعَهُ مِمَّا انْفَرَدَ بِهِ، ﴿بَلْ عِبَادٌ مُّكْرَمُونَ. لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُم بِأَمْرِهِ يَعْمَلُونَ﴾.

[A part of the same sermon, containing description of Angels] Then Allāh, the Glorified, created for inhabiting of His skies and populating the higher strata of his realm new (variety of) creatures namely the angels. With them He filled the openings of its cavities and populated with them the vastness of it circumference. In between the openings of these cavities there resounds the voices of angels glorifying Him in the enclosures of Sublimity, (behind) curtains of concealment and in veils of His Greatness. And behind this resounding which deafens the ears there is the effulgence of light which defies the approach of sight to it, and consequently the sight stands, disappointed at its limitation. He created them in different shapes and with diverse characteristics. They have wings. They glorify the Sublimity of His Honour. They do not appropriate to themselves His skill that shows itself in creation. Nor do they claim they create anything in which He is unparalleled. “But they are rather honoured creatures who do not take precedence over Him in uttering anything, and they act according to His command.” (Qur’ān, 21: 26-27)

جَعَلَهُمُ اللهُ فِيَما هُنَالِكَ أَهْلَ الاْمَانَةِ عَلَى وَحْيِهِ، وَحَمَّلَهُمْ إِلى الْمُرْسَلِينَ وَدَائِعَ أَمْرِهِ وَنَهْيِهِ، وَعَصَمَهُمْ مِنْ رَيْبِ الشُّبُهَاتِ، فَمَا مِنْهُمْ زَائِغٌ عَنْ سَبِيلِ مَرْضَاتِهِ، وَأَمَدَّهُمْ بِفَوَائِدِ المَعُونَةِ، وَأَشْعَرَ قُلُوبَهُمْ تَوَاضُعَ إِخْبَاتِ السَّكِينَةِ، وَفَتَحَ لَهُمْ أَبْوَاباً ذُلُلاً إِلى تَمَاجِيدِهِ، وَنَصَبَ لَهُمْ مَنَاراًوَاضِحَةً عَلَى أَعْلاَمِ تَوْحِيدِهِ، لَمْ تُثْقِلْهُمْ مُوصِرَاتُ الاْثَامِ، وَلَمْ تَرْتَحِلْهُمْ عُقَبُ اللَّيَالي وَالاْيَّامِ، وَلَمْ تَرْمِ الشُّكُوكُ بِنَوَازِعِهَا عَزِيمَةَ إِيمَانِهمْ، وَلَمْ تَعْتَرِكِ الظُّنُونُ عَلَى مَعَاقِدِ يَقِينِهمْ، وَلاَ قَدَحَتْ قَادِحَةُ الاْحَنِ فِيَما بَيْنَهُمْ، وَلاَ سَلَبَتْهُمُ الْحَيْرَةُ مَا لاَقَ مِنْ مَعْرِفَتِهِ بِضَمائِرِهمْ، وَسَكَنَ مِنْ عَظَمَتِهِ وَهَيْبَةِ جِلاَلَتِهِ فِي أَثْنَاءِ صُدُورِهمْ، وَلَمْ تَطْمَعْ فِيهِمُ الْوَسَاوِسُ فَتَقْتَرِعَ بِرَيْنِهَا عَلى فِكْرِهمْ.

He has made them the trustees of His revelation and sent them to Prophets as holders of His injunctions and prohibitions. He has immunised them against the waviness of doubts. Consequently no one among them goes astray from the path of His will. He has helped them with the benefits of succour and has covered their hearts with humility and peace. He has opened for them doors of submission to His Glories. He has fixed for them bright minarets as signs of His Oneness. The weights of sins do not burden them and the rotation of nights and days does not make them move. Doubts do not attack with arrows the firmness of their faith. Misgivings do not assault the bases of their beliefs. The spark of malice does not ignite among them. Amazement does not tarnish what knowledge of Him their hearts possess, or His greatness and awe of His glory that resides in their bosoms. Evil thoughts do not lean towards them to affect their imagination with their own rust.

مِنْهُمْ مَنْ هُوَ في خَلْقِ الْغَمَامِ الدُّلَّحِ، وَفي عِظَمِ الْجِبَالِ الشُّمَّخِ، وَفي قَتْرَةِ الظَّلاَمِ الاْيْهَمِ، وَمِنْهُمْ مَنْ قَدْ خَرَقَتْ أَقْدَامُهُمْ تُخُومَ الاْرْضِ السُّفْلَى، فَهِيَ كَرَايَات بِيض قَدْ نَفَذَتْ فِي مَخَارِقِ الْهَوَاءِ، وَتَحْتَهَا رِيحٌ هَفَّافَةٌ تَحْبِسُهَا عَلَى حَيْثُ انْتَهَتْ مِنَ الْحُدُودِ الْمُتَنَاهِيَةِ، قَدِاسْتَفْرَغَتْهُمْ أَشْغَالُ عِبَادَتِهِ، ووَسّلَت حَقَائِقُ الاْيمَانِ بَيْنَهُمْ وَبَيْنَ مَعْرِفَتِهِ، وَقَطَعَهُمُ الاْيقَانُ بِهِ إِلى الْوَلَهِ إِليْهِ، وَلَمْ تُجَاوِزْ رَغَبَاتُهُمْ مَا عِنْدَهُ إِلى مَا عِنْدَ غَيْرِهِ. قَدْ ذَاقُوا حَلاَوَةَ مَعْرِفَتِهِ، وَشَرِبُوا بِالْكَأْسِ الرَّوِيَّةِ مِنْ مَحَبَّتِهِ، وَتَمَكَّنَتْ مِنْ سُوَيْدَاءِ قُلُوبِهمْ وَشِيجَةُ خِيفَتِهِ، فَحَنَوْا بِطُولِ الطَّاعَةِ اعْتِدَالَ ظُهُورِهمْ،

Among them are those who are in the frame of heavy clouds, or in the height of lofty mountains, or in the gloom of over-powering darkness. And there are those whose feet have pierced the lowest boundaries of the earth. These feet are like white ensigns which have gone forth into the vast expanse of wind. Under them blow the light wind which retains them upto its last end. Occupation in His worship has made them carefree, and realities of Faith have served as link between them and His knowledge. Their belief in Him has made them concentrate on Him. They long from Him not from others. They have tasted the sweetness of His knowledge and have drunk from the satiating cup of His love. The roots of His fear have been implanted in the depth of their hearts. Consequently they have bent their straight backs through His worship.

وَلَمْ يُنْفِدْ طُولُ الرَّغْبَةِ إِلَيْهِ مَادَّةَ تَضَرُّعِهِمْ، وَلاَ أَطْلَقَ عَنْهُمْ عَظِيمُ الزُّلْفَةِ رِبَقَ خُشُوعِهمْ، لَمْ يَتَوَلَّهُمُ الاْعْجَابُ فَيَسْتَكْثِرُوا مَا سَلَفَ مِنْهُمْ، وَلاَ تَرَكَتْ لَهُمُ اسْتِكَانَةُ الاْجْلاَلِ نَصِيباً فِي تَعْظِيمِ حَسَنَاتِهمْ، وَلَمْ تَجْرِ الْفَتَرَاتُ فِيهِمْ عَلَى طُولِ دُؤُوبِهِمْ، وَلَمْ تَغِضْ رَغَبَاتُهُمْ فَيُخَالِفُوا عَنْ رَجَاءِ رَبِّهِمْ، وَلَمْ تَجِفَّ لِطُولِ الْمُنَاجَاةِ أَسَلاَتُ أَلْسِنَتِهمْ، وَلاَ مَلَكَتْهُمُ الاْشْغَالُ فَتَنْقَطِعَ بِهَمْسِ الخبر إِلَيْهِ أَصْواتُهُمْ، وَلَمْ تَخْتَلِفْ فِي مَقَاوِمِ الطّاعَةِ مَناكِبُهُمْ، وَلَمْ يَثْنُوا إِلَى رَاحَةِ التَّقْصِيرِ فِي أَمرِهِ رِقَابَهُمْ، وَلاَ تَعْدُوا عَلَى عَزِيمَةِ جِدِّهِم بَلاَدَةُ الْغَفَلاَتِ، وَلاَ تَنْتَضِلُ فِي هِمَمِهِمْ خَدَائِعُ الشَّهَوَاتِ

The length of the humility, and extreme nearness has not removed from them the rope of their fear. They do not entertain pride so as to make much of their acts. Their humility before the glory of Allāh does not allow them to esteem their own virtues. Languor does not affect them despite their long affliction. Their longings (for Him) do not lessen so that they might turn away from hope in (Allāh) their Sustainer. The tips of their tongues do not get dry by constant prayers (to Allāh). Engagements (in other matters) do not be-take them so as to turn their (loud) voices for Him into faint ones. Their shoulders do not get displaced in the postures of worship. They do not move their necks (this and that way) for comfort in disobedience of His command. Follies of negligence do not act against their determination to strive, and the deceptions of desires do not overcome their courage.

قَدْ اتَّخَذُوا ذَا الْعَرْشِ ذَخِيرَةً لِيَومِ فَاقَتِهمْ، وَيَمَّمُوهُ عِنْدَ انْقِطَاعِ الْخَلْقِ إِلى الـمَخْلُوقِينَ بِرَغْبَتِهمْ، لاَ يَقْطَعُونَ أَمَدَ غَايَةِ عِبَادَتِهِ، وَلاَ يَرْجِعُ بِهمُ الاِسْتِهْتَارُ بِلُزُومِ طَاعَتِهِ، إِلاَّ إِلَى مَوَادَّ مِنْ قُلُوبِهمْ غَيْرِ مُنْقَطِعَة مِنْ رَجَائِهِ وَمَخَافَتِهِ، لَمْ تَنْقَطِعْ أَسْبَابُ الشَّفَقَةِ مِنْهُمْ، فَيَنُوا في جِدِّهِمْ، وَلَمْ تَأْسِرْهُمُ الاْطْمَاعُ فَيُؤْثِرُوا وَشِيكَ السَّعْىِ عَلَى اجْتِهَادِهِمْ. ولَمْ يَسْتَعْظِمُوا مَا مَضَى مِنْ أَعْمَالِهِمْ، وَلَوِ اسْتَعْظَمُوا ذلِكَ لَنَسَخَ الرَّجَاءُ مِنْهُمْ شَفَقَاتِ وَجَلِهِمْ،

They regard the Master of the Throne (Allāh) as the store for the day of their need. Because of their love (for Him) they turn to Him even when others turn to the creatures. They do not reach the ending limit of His worship. Their passionate fondness for His worship does not turn them except to the springs of their own hearts, springs which are never devoid of His hope and His fear. Fear (of Allāh) never leaves them so that they might slacken in their efforts, nor have temptations entrapped them so that they might prefer this light search over their (serious) effort. They do not consider their past (virtuous) deeds as big, for if they had considered them big then fear would have wiped away hopes from their hearts.

وَلَمْ يَخْتَلِفُوا فِي رَبِّهِمْ بِاسْتِحْواذِ الشَّيْطَانِ عَلَيْهِمْ، وَلَمْ يُفَرِّقْهُمْ سُوءُ التَّقَاطُعِ، وَلاَتَوَلاّهُمْ غِلُّ التَّحَاسُدِ، وَلاَ تَشَعَّبَتْهُمْ مَصَارِفُ الرِّيَبِ، وَلاَ اقْتَسَمَتْهُمْ أَخْيَافُ الْهِمَمِ، فَهُمْ أُسَرَاءُ إِيمَان لَمْ يَفُكَّهُمْ مَنْ رِبْقَتِهِ زَيَغٌ وَلاَ عُدُولٌ وَلاَ وَنىً وَلاَ فُتُورٌ، وَلَيْسَ في أَطْبَاقِ السَّمَاوَاتِ مَوْضِعُ إِهَاب إِلاَّ وَعَلَيْهِ مَلَكٌ سَاجِدٌ، أَوْ سَاع حَافِدٌ، يَزْدَادُونَ عَلَى طُولِ الطَّاعَةِ بِرَبِّهمْ عِلْماً، وَتَزْدَادُ عِزَّةُ رَبِّهِمْ فِي قُلُوبِهِمْ عِظَماً.

They did not differ (among themselves) about their Sustainer as a result of Satan's control over them. The vice of separation from one another did not disperse them. Rancour and mutual malice did not overpower them. Ways of wavering did not divide them. Differences of degree of courage did not render them into divisions. Thus they are devotees of faith. Neither crookedness (of mind), nor excess, nor lethargy nor languor breaks them from its rope. There is not the thinnest point in the skies but there is an angel over it in prostration (before Allāh) or (busy) in quick performance (of His commands). By long worship of their Sustainer they increase their knowledge, and the honour of their Sustainer increases in their hearts.

[ومنها: في صفة الارض ودحوها على الماء] كَبَسَ الاْرْضَ عَلى مَوْرِ أَمْوَاج مُسْتَفْحِلَة، وَلُجَجِ بِحَار زَاخِرَة، تَلْتَطِمُ أَوَاذِيُّ أمْواجِهَا، وَتَصْطَفِقُ مُتَقَاذِفَاتُ أَثْبَاجِها، وَتَرْغُو زَبَداً كَالْفُحُولِ عِنْدَ هِيَاجِهَا، فَخَضَعَ جِمَاحُ الْمَاءِ الْمُتَلاَطِمِ لِثِقَلِ حَمْلِهَا، وَسَكَنَ هَيْجُ ارْتِمَائِهِ إِذْ وَطِئَتْهُ بِكَلْكَلِهَا، وَذَلَّ مُسْتَخْذِياً إِذْ تَمعَّكَتْ عَلَيْهِ بِكَوَاهِلِهَا، فَأَصْبَحَ بَعْدَ اصْطِخَابِ أَمْوَاجِهِ، سَاجِياً مَقْهُوراً، وَفِي حَكَمَةِ الذُّلِّ مُنْقَاداً أَسِيراً، وَسَكَنَتِ الاْرْضُ مَدْحُوَّةً فِي لُجَّةِ تَيَّارِهِ، وَرَدَّتْ مِنْ نَخْوَةِ بَأْوِهِ وَاعْتِلاَئِهِ، وَشُمُوخِ أَنْفِهِ وَسُمُوِّ غُلَوَائِهِ، وَكَعَمَتْهُ عَلَى كِظَّةِ جَرْيَتِهِ، فَهَمَدَ بَعْدَ نَزَقَاتِهِ، وبَعْدَ زَيَفَانِ وَثَبَاتِهِ.

[A part of the same sermon, in description of earth and its spreading on water] Allāh spread the earth on stormy and tumultuous waves and the depths of swollen seas, where waves clashed with each other and high surges leapt over one another. They emitted foam like the he-camel at the time of sexual excitement. So the tumult of the stormy water was subdued by the weight of the earth, when the earth pressed it with its chest its shooting agitation eased, and when the earth rolled on it with its shoulder bones the water meekly submitted. Thus after tumult of its surges it became tame and overpowered, and an obedient prisoner in the shackles of disgrace, while the earth spread itself and became solid in the stormy depth of this water. (In this way) the earth put an end to the pride, self conceit, high position and superiority of the water, and muzzled the intrepidity of its flow. Consequently it stopped after its stormy flow and settled down after its tumult.

فَلَمَّا سَكَنَ هَيْجُ الْمَاءِ مِنْ تَحْتِ أَكْنَافِهَا، وَحَمْلِ شَوَاهِقِ الْجِبَالِ الْبُذَّخِ عَلَى أَكْتَافِهَا، فَجَّرَ يَنَابِيعَ الْعُيُونِ مِنْ عَرَانِينِ أُنُوفِهَا، وَفَرَّقَهَا فِي سُهُوبِ بِيدِهَا وَأَخَادِيدِهَا، وَعَدَّلَ حَرَكَاتِهَا بِالرَّاسَيَاتِ مِنْ جَلاَمِيدِهَا، وَذَوَاتِ الشَّنَاخِيبِ الشُّمِّ مِنْ صَيَاخِيدِهَا، فَسَكَنَتْ مِنَ الْمَيَدَانِ بِرُسُوبِ الْجِبَالِ فِي قِطَعِ أَدِيمِهَا، وَتَغَلْغُلِهَا مُتَسَرِّبَةً في جَوْبَاتِ خَيَاشِيمِهَا، وَرُكُوبِهَا أَعْنَاقَ سُهُولِ الاُرَضِينَ وَجَرَاثِيمِهَا، وَفَسَحَ بَيْنَ الْجَوِّ وَبَيْنَهَا، وَأَعَدَّ الْهَوَاءَ مُتَنَسَّماً لِسَاكِنِهَا، وَأَخْرَجَ إِلَيْهَا أَهْلَهَا عَلَى تَمَامِ مَرَافِقِها. ثُمَّ لَمْ يَدَعْ جُرُزَ الاْرْضِ الَّتي تَقْصُرُ مِيَاهُ الْعُيُونِ عَنْ رَوَابِيهَا، وَلاَ تَجِدُ جَدَاوِلُ الاْنْهَارِ ذَرِيعَةً إِلى بُلُوغِهَا، حَتَّى أَنْشَأَ لَهَا نَاشِئَةَ سَحَاب تُحْيِي مَوَاتَهَا، وَتَسْتَخْرِجُ نَبَاتَهَا،

When the excitement of water subsided under the earth's sides and under the weight of the high and lofty mountains placed on it shoulders Allāh flowed springs of water from its high tops and distributed them through plains and low places and moderated their movement by fixed rocks and high mountain tops. Then its trembling came to a standstill because of the penetration of mountains in (various) parts of its surface and their being fixed in its deep areas, and their standing on its plains. Then Allāh created vastness between the earth and firmament, and provided blowing wind for its inhabitants. Then He directed its inhabitants to spread all over its convenient places. Thereafter He did not leave alone the barren tracts of the earth where high portions lacked in water-springs and where rivers could not find their way, but created floating clouds which enliven the unproductive areas and grow vegetation.

أَلَّفَ غَمَامَهَا بَعْدَ افْتِرَاقِ لُمَعِهَ، وَتَبَايُنِ قَزَعِهِ. حَتَّى إِذَا تَمَخَّضَتْ لُجَّةُ الْمُزْنِ فِيهِ، وَالْـتَمَعَ بَرْقُهُ فَي كُفَفِهِ، وَلَمْ يَنَمْ وَمِيضُهُ فِي كَنَهْوَرِ رَبَابِهِ، وَمُتَرَاكِمِ سَحَابِهِ، أَرْسَلَهُ سَحّاً مُتَدَارَكاً، قَدْ أَسَفَّ هَيْدَبُهُ، تَمْرِيهِ الْجَنُوبُ دِرَرَ أَهَاضِيبِه، وَدُفَعَ شَآبِيبِهِ. فَلَمَّا أَلْقَتِ السَّحابُ بَرْكَ بِوَانَيْهَا،وَبَعَاعَ مَا اسْتَقَلَّتْ بِهِ مِنَ الْعِبْءِ الْـمَحْمُولِ عَلَيْهَا، أَخْرَجَ بِهِ مِنْ هَوَامِدِ الاْرْضِ النَّبَاتَ، وَمِنْ زُعْرِالْجِبَالِ الاْعْشابَ،فَهِيَ تَبْهَجُ بِزِينَةِ رِيَاضِهَا،وَتَزْدَهِي بِمَا أُلْبِسَتْهُ مِنْ رَيْطِ، أَزَاهِيرِهَا، وَحِلْيَةِ مَا سُمِطَتْ بِهِ مِنْ نَاضِرِ أَنْوَارِهَا، وَجَعَلَ ذلِكَ بَلاَغاً لِلاْنَامِ، وَرِزْقاً لِلاْنْعَامِ، وَخَرَقَ الْفِجَاجَ فِي آفَاقِهَا، وَأَقَامَ المَنَارَ لَلسَّالِكِينَ عَلَى جَوَادِّ طُرُقِهَا.

He made a big cloud by collecting together small clouds and when water collected in it and lightning began to flash on its sides and the flash continued under the white clouds as well as the heavy ones He sent it raining heavily. The cloud was hanging towards the earth and southerly winds were squeezing it into shedding its water like a she-camel bending down for milking. When the cloud prostrated itself on the ground and delivered all the water it carried on itself Allāh grew vegetation on the plain earth and herbage on dry mountains. As a result, the earth felt pleased at being decorated with its gardens and wondered at her dress of soft vegetation and the ornaments of its blossoms. Allāh made all this the means of sustenance for the people and feed for the beasts. He has opened up highways in its expanse and has established minarets (of guidance) for those who tread on its highways.

فَلَمَّا مَهَدَ أَرْضَهُ، وَأَنْفَذَ أَمْرَهُ، اخْتَارَ آدَمَ (عليه السلام)، خِيرَةً مِنْ خَلْقِهِ، وَجَعَلَهُ أَوَّلَ جِبِلَّتِهِ، وَأَسْكَنَهُ جَنَّتَهُ، وَأَرْغَدَ فِيهَا أُكُلَهُ، وَأَوْعَزَ إِلَيْهِ فِيَما نَهَاهُ عَنْهُ، وَأَعْلَمَهُ أَنَّ فِي الاْقْدَامِ عَلَيْهِ التَّعرُّضَ لِمَعْصِيَتِهِ، وَالْـمُخَاطَرَةَ بِمَنْزِلَتِهِ; فَأَقْدَمَ عَلَى مَا نَهَاهُ عَنْهُ ـ مُوَافَاةً لِسَابِقِ عِلْمِهِ ـ فَأَهْبَطَهُ بَعْدَ التَّوْبَةِ لِيَعْمُرَ أَرْضَهُ بِنَسْلِهِ، وَلِيُقِيمَ الْحُجَّةَ بهِ عَلَى عِبَادِهِ، ولَمْ يُخْلِهِمْ بَعْدَ أَنْ قَبَضَهُ، مِمَّا يُؤَكِّدُ عَلَيْهِمْ حُجَّةَ رُبُوبِيَّتِهَ، وَيَصِلُ بَيْنَهُمْ وَبَيْنَ مَعْرِفَتِهِ، بَلْ تَعَاهَدَهُمْ بَالْحُجَجِ عَلَى أَلْسُنِ الْخِيَرَةِ مِنْ أَنْبِيَائِهِ، وَمُتَحَمِّلِي وَدَائِعِ رِسَالاَتِهِ، قَرْناً فَقَرْناً; حَتَّى تَمَّتْ بِنَبِيِّنَا مُحَمَّد (صلى الله عليه وآله) حُجَّتُهُ، وَبَلَغَ الْمَقْطَعَ عُذْرُهُ وَنُذُرُهُ.

[On the Creation of Man and the sending of the Prophet] When He has spread out the earth and enforced His commands He chose Adam (peace be upon him) as the best in His creation and made him the first of all creation. He made him to reside in Paradise and arranged for his eating in it, and also indicated from what He had prohibited him. He told him that proceeding towards it meant His disobedience and endangering his own position. But Adam did what he had been refrained from, just as Allāh already knew beforehand. Consequently, Allāh sent him down after (accepting) his repentance, to populate His earth with his progeny and to serve as a proof and plea for Him among his creatures. Even when He made Adam die He did not leave them without one who would serve among them as proof and plea for His Godhead, and serve as the link between them and His knowledge, but He provided to them the proofs through His chosen Messengers and bearers of the trust of His Message, age after age till the process came to end with out Prophet Muḥammad — Allāh may bless him and his descendants — and His pleas and warnings reached finality.

وَقَدَّرَ الاْرْزَاقَ فَكَثَّرَهَا وَقَلَّلَهَا،وَقَسَّمَهَا عَلَى الضِّيقِ والسَّعَةِ فَعَدَلَ فِيهَا لِيَبْتَلِيَ مَنْ أَرَادَ بَمَيْسُورِهَا وَمَعْسُورِهَا، وَلِيَخْتَبِرَ بِذلِكَ الشُّكْرَ والصَّبْرَ مِنْ غَنِيِّهَا وَفَقِيرِهَا، ثُمَّ قَرَنَ بِسَعَتِهَا عَقَابِيلَ فَاقَتِهَا، وَبِسَلاَمَتِهَا طَوَارِقَ آفَاتِهَا، وَبِفُرَجِ أَفْرَاحِهَا غُصَصَ أَتْرَاحِهَا . وَخَلَقَ الاْجَالَ فَأَطَالَهَا وَقَصَّرَهَا، وَقَدَّمَهَا وَأَخَّرَهَا، وَوَصَلَ بَالْمَوْتِ أَسْبَابَهَا، وَجَعَلَهُ خَالِجاً لاِشْطَانِهَا، وَقَاطِعاً لمَرائِرِأَقْرَانِهَا.

He ordained livelihoods [3] with plenty and with paucity. He distributed them narrowly as well as profusely. He did it with justice to test whomever He desired, with prosperity or with destitution, and to test through it the gratefulness or endurance of the rich and the poor. Then He coupled plenty with misfortunates of destitution, safety with the distresses of calamities and pleasures of enjoyment with pangs of grief. He created fixed ages and made them long or short and earlier or later, and ended them up with death. He had made death capable of pulling up the ropes of ages and cutting them asunder.

عَالِمُ السِّرِّ مِنْ ضَمَائِرِ الْمُضْمِرِينَ، وَنَجْوَى الْمُتَخَافِتِينَ، وَخَوَاطِرِ رَجْمِ الظُّنُونِ، وَعُقَدِ عَزِيمَاتِ الْيَقِينِ، وَمَسَارِقِ إِيمَاضِ الْجُفُونِ، وَمَا ضَمِنَتْهُ أَكْنَانُ الْقُلُوبِ، وَغَيَابَاتُ الْغُيُوبِ، وَمَا أَصْغَتْ لاِسْتِرَاقِهِ مَصَائِخُ الاْسْمَاعِ، وَمَصَائِفُ الذَّرِّ، وَمَشَاتِي الْهَوَامِّ، وَرَجْعِ الْحَنِينِ مِنْ الْمُولَهَاتِ، وَهَمْسِ الاْقْدَامِ، وَمُنْفَسَحِ الـثَّمَرَةِ مِنْ وَلاَئِجِ غُلُفِ الاْكْمَامِ، وَمُنْقَمَعِ الْوُحُوشِ مِنْ غِيرَانِ الْجِبَالِ وَأَوْدِيَتِهَا، وَمُخْتَبَاَ الْبَعُوضِ بَيْنَ سُوقِ الاْشْجَارِ وَأَلْحِيَتِهَا، وَمَغْرِزِ الاْوْرَاقِ مِنَ الاْفْنَانِ، وَمَحَطِّ الاْمْشَاجِ مِنْ مَسَارِبِ الاْصْلاَبِ،

He [4] knows the secrets of those who conceal them, the secret conversation of those who engage in it, the inner feelings of those who indulge in guesses, the established certainties, the inklings of the eyes, the inner contents of hearts and depths of the unknown. He also knows what can be heard only by bending the holes of the ears, the summer resorts of ants and winter abodes of the insects, resounding of the cries of wailing women and the sound of steps. He also knows the spots in the inner sheaths of leaves where fruits grow, the hiding places of beasts namely caves in mountains and valleys, the hiding holes of mosquitoes on the trunks of trees and their herbage, the sprouting points of leaves in the branches, the dripping points of semen passing through passages of loins,

وَنَاشِئَةِ الْغُيُومِ وَمُتَلاَحِمِهَا، وَدُرُورِ قَطْرِ السَّحَابِ في مُتَرَاكِمِهَا، وَمَا تَسْقِي الاْعَاصِيرُ بِذُيُولِهَا، وَتَعْفُو الاْمْطَارُ بِسُيُولِهَا، وَعَوْمِ بَنَاتِ الاْرضِ فِي كُثْبَانِ الرِّمَالِ، وَمُسْتَقَرِّ ذَوَاتِ الاْجْنِحَةِ بِذُرَا شَنَاخِيبِ الْجِبَالِ، وَتَغْرِيدِ ذَوَاتِ الْمَنْطِقِ فِي دَيَاجِيرِالاْوْكَارِ، وَمَا أوْعَتْهُ الاْصْدَافُ، وَحَضَنَتْ عَلَيْهِ أَمْوَاجُ الْبِحَارِ، وَمَا غَشِيَتْهُ سُدْفَةُ لَيْل، أَوْ ذَرَّ عَلَيْهِ شَارِقُ نَهَار، وَمَا اعْتَقَبَتْ عَلَيْهِ أَطْبَاقُ الدَّيَاجِيرِ، وَسُبُحَاتُ النُّورِ، وَأَثَرِ كُلِّ خَطْوَة، وَحِسِّ كُلِّ حَرَكَة، وَرَجْعِ كُلِّ كَلِمَة، وَتَحْرِيكِ كُلِّ شَفَة، وَمُسْتَقَرِّ كُلِّ نَسَمَة، وَمِثْقَالِ كُلِّ ذَرَّة، وَهَمَاهِمِ كُلِّ نَفْس هَامَّة، وَمَا عَلَيْهَا مِنْ ثَمَرِ شَجَرَة، أَوْ ساقِطِ وَرَقَة، أَوْ قَرَارَةِ نُطْفَة، أوْ نُقَاعَةِ دَم وَمُضْغَة، أَوْ نَاشِئَةِ خَلْق وَسُلاَلَة.

[He also knows] small rising clouds and the big giant ones, the drops of rain in the thick clouds, the particles of dust scattered by whirlwinds through their skirts, the lines erased by rain floods, the movements of insects on sand-dunes, the nests of winged creatures on the cliffs of mountains and the singing of chattering birds in the gloom of their brooding places. And He knows whatever has been treasured by mother-of-pearls, and covered under the waves of oceans, all that which is concealed under the darkness of night and all that on which the light of day is shining, as well as all that on which sometimes darkness prevails and sometimes light shines, the trace of every footstep, the feel of every movement, the echo of every sound, the motion of every lip, the abode of every living being, the weight of every particle, the sobs of every sobbing heart, and whatever is there on the earth like fruits of trees or falling leaf, or settling place of semen, or the congealing of blood or clot and the developing of life and embryo.

لَمْ تَلْحَقْهُ فِي ذلِكَ كُلْفَةٌ، وَلاَ اعْتَرَضَتْهُ فِي حِفْظِ مَا ابْتَدَعَ مِنْ خَلْقِهِ عَارِضَةٌ، وَلاَ اعْتَوَرَتْهُ فِي تَنْفِيذِ الاْمُورِ وَتَدَابِيرِ الْـمَخلُوقِينَ مَلاَلَةٌ وَلاَ فَتْرَةٌ، بَلْ نَفَذَهُمْ عِلْمُهُ، وَأَحْصَاهُمْ عَدَدُهُ، وَوَسِعَهُمْ عَدْلُهُ، وَغَمَرَهُمْ فَضْلُهُ، مَعَ تَقْصِيرِهِمْ عَنْ كُنْهِ مَا هُوَ أَهْلُهُ.

On all this He suffers no trouble, and no impediment hampers Him in the preservation of what he created nor any languor or grief hinders Him from the enforcement of commands and management of the creatures, His knowledge penetrates through them and they are within His counting. His justice extends to all of them and His bounty encompasses them despite their falling short of what is due to Him.

[دعاء] اللَّهُمَّ أَنْتَ أَهْلُ الْوَصْفِ الْجَمِيلِ، وَالتَّعْدَادِ الْكَثِيرِ، إِنْ تُؤَمَّلْ فَخَيْرُ مَأْمُول، وَإِنْ تُرْجَ فأَكْرَمُ مَرْجُوٍّ.

O my Allāh! thou deservest handsome description and the highest esteem. If wish is directed towards Thee, Thou art the best to be wished for. If hope is reposed in Thee, Thou art the Most Honoured to be hoped from.

اللَّهُمَّ وَقَدْ بَسَطْتَ لي فِيَما لاَ أَمْدَحُ بِهِ غَيْرَكَ، وَلاَ أُثْنِي بِهِ عَلَى أَحَد سِوَاكَ، وَلاَ أُوَجِّهُهُ إِلَى مَعَادِنِ الْخَيْبَةِ وَمَوَاضِعِ الرِّيبَةِ، وَعَدَلْتَ بِلِسَاني عَنْ مَدَائِحِ الاْدَمِيِّينَ، وَالثَّنَاءِ عَلَى الْمَرْبُوبِينَ الْـمَخْلُوقِينَ.

O my Allāh! Thou hast bestowed on me such power that I do not praise any one other than Thee, and I do not eulogise any one save Thee. I do not direct my praise towards others who are sources of disappointment and centres of misgivings. Thou hast kept away my tongue from the praises of human beings and eulogies of the created and the sustained.

اللَّهُمَّ وَلِكُلِّ مُثْن عَلَى مَنْ أَثْنَى عَلَيْهِ مَثُوبَةٌ مِنْ جَزَاء، أَوْ عَارِفةٌ مِنْ عَطَاء; وَقَدْ رَجَوْتُكَ دَلِيلاً عَلَى ذَخَائِرِ الرَّحْمَةِ وَكُنُوزِ الْمَغْفِرَةِ.

O my Allāh! every praiser has on whom he praises the right of reward and recompense. Certainly, I have turned to Thee with my eye at the treasures of Thy Mercy and stores of forgiveness.

اللَّهُمَّ وَهذَا مَقَامُ مَنْ أَفْرَدَكَ بِالتَّوْحِيدِ الَّذِي هُوَ لَكَ، وَلَمْ يَرَ مُستَحِقّاً لِهذِهِ الْمحَامِدِ وَالْمَمادِحِ غَيْرَكَ، وَبِي فَاقَةٌ إِلَيْكَ لاَ يَجْبُرُ مَسْكَنَتَهَا إِلاَّ فضْلُكَ، وَلاَ يَنْعَشُ مِنْ خَلَّتِهَا إِلاَّ مَنُّكَ وَجُودُكَ، فَهَبْ لَنَا فِي هذَا الْمَقَامِ رِضَاكَ، وَأَغْنِنَا عَنْ مَدِّ الاْيْدِي إِلَى مَن سِوَاكَ، ﴿إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ﴾!

O my Allāh! here stands one who has singled Thee with Oneness that is Thy due and has not regarded any one deserving of these praises and eulogies except Thee. My want towards Thee is such that nothing except Thy generosity can cure its destitution, nor provide for its need except Thy obligation and Thy generosity. So do grant us in this place Thy will and make us free from stretching hands to anyone other than Thee. “Certainly, Thou art powerful over every thing.” (Qur’ān, 66:8)

Extrait du discours appelé «discours des fantômes» [anges]

Louange à Dieu dont les biens ne sont pas augmentés par l’avarice et que la profusion des dons n’appauvrit pas. A part Dieu, chaque donneur s’appauvrit et chaque avare est blâmé, Dieu octroie les grâces utiles, les profits et les avantages. Les créatures forment sa famille. Il a assuré leurs biens, soutenu leurs provisions et aplani le chemin de ceux qui Le désirent et L’implorent. Il est aussi généreux pour ceux qui L’adjurent que pour ceux qui ne le font pas.

Il est le premier qui n’avait pas d’antécédent existant avant Lui, et le dernier qui n’aura pas de suivant existant après Lui. Il repousse les cristallins des yeux afin qu’ils ne puissent pas Le percevoir. Il ne subit de changement, ni dans le temps, ni dans l’espace. S’il octroie les métaux des montagnes et les coquilles des mersargent, or, perles, corail - Sa générosité et Sa capacité de donner n’en souffrent pas. Sa profusion de bien ne peut pas être épuisée par les demandes des hommes. Car il est le Généreux par excellence, Celui que les sollicitations des demandeurs ne diminue pas Ses biens et l’insistance des demandeurs ne Le rend pas avare.

Regarde, ô demandeur! Décris-Le par Ses attributs cités dans le Coran qui t’illumine par sa guidance. Tout ce que Satan t’impose de connaître en dehors du Livre, de la Sounna du Prophète et des enseignements des imams, confie-le à Dieu -c’est ton grand devoir. Sache que ceux qui sont bien enracinés dans la science sont ceux qui n’ont pas besoin, grâce à Dieu, de s’élancer contre les portes de l’Audelà, et qui reconnaissent que toutes les questions dont ils ignorent la réponse sont à résoudre dans l’Audelà même. C’est pourquoi Dieu a loué la reconnaissance de leur incapacité et a appelé «enracinement dans la science» le fait qu’ils se sont abstenus de rechercher ce qui ne se dévoilera qu’au Jour de la Résurrection. Imtte-les, et ne considère pas la grandeur de Dieu selon la capacité de ton intelligence; sinon, tu compteras parmi les damnés.

Il est tellement puissant que si les illusions des hommes essaient de concevoir les limites de Sa puissance; si la pensée, détachée des suggestions et des tentations, essaie de Le saisir dans les profondeurs de Son Royaume dans l’Au-delà; si les cœurs s’attachent amoureusement à Lui pour connaître la quiddité de Ses attributs; et si les méthodes intellectuelles deviennent extrêmement précises pour Le connaître au-delà de Ses attributs, Il les repoussera quand ils rôdent dans les ténèbres de l’Au-delà. Et alors, les facultés intellectuelles de l’homme reconnaissent qu’il ne peut pas être connu en dehors de la voie [de la Révélation] et que Sa puissance ne peut pas être atteinte par le raisonnement.

Il est le Créateur de l’univers sans un modèle existant avant la création ou une mesure suivie d'après une création antérieure par un dieu adoré. Dieu nous a fait voir la puissance de Son royaume et les miracles de Sa sagesse, car la création toute entière a besoin pour exister d’être tenue par Sa force... Tout ce qu’il a créé est devenu un argument en Sa faveur et un indice qui conduit à Lui. Même les créatures silencieuses constituent un argument éloquent de Sa Providence. ...

Je témoigne que celui qui compare Dieu aux créatures qu’il a formées avec des membres distincts, reliés les uns aux autres par des ligaments cachés [par des muscles] d’après la Sagesse divine, celui-là ne veut pas Le connaître d’une façon consciencieuse et ne croit pas qu’il est unique. Il me semble que tel adepte de l’anthropomorphisme n’a pas lu le verset: «Par Allah! Nous étions certes dans un égarement évident, quand nous faisions de vous les égaux du Seigneur de l’Univers» (Les Poètes, 97, 98).

O Dieu, ils T’ont comparé à leurs idoles, et dans leurs illusions ils T’ont donné Tattribut des êtres créés; ils T’ont partitionné par leurs pensées comme si Tu étais un «continuum», et par leurs intelligences ils T’ont conçu à la mesure des créatures différemment dotées de facultés.

Et je témoigne que celui qui T’égalise à l’une de Tes créatures Te conçoit à l’image de l’homme. Celui-ci est un athée qui dénie Tes versets bien détaillés et Tes arguments bien clairs. Il ne croit pas que Tu es Dieu, l’être insondable par les intelligences ...

Dieu détermina magnifiquement Sa créature, l’aménagea délicatement, l’orienta vers sa destinée conformément à sa cause finale sans aucun manquement. Cette créature se laisse conduire pour autant qu’elle suit Sa volonté. Comment en serait-il autrement alors que les ordres émanent de Dieu qui a formé les espèces sans préméditation préalable, ni spontanéité tempéramentale, ni expérience antérieure, ni assistance d’aucun associé? Il a créé les merveilles des choses. Tout fut accompli par Lui seul, et tout obéit à sa volonté et répond à son mandement. Ni le retard du traînard, ni le piétinement du timoré ne sont en travers de la création. Il redressa la distorsion des choses, traça leurs limites, concilia par Sa puissance leurs contradictions, lia les âmes aux corps et les répartit en races distinctes par leurs limites, leurs destinées, leurs instincts et leurs formes. Une fois formées, ces créatures tirées du néant ont été bien maîtrisées et dotées de dons conformes à leur nature, et ce au gré de sa volonté.

[Description du Ciel] Dieu agença sans suspension les hauts lieux des espaces vides du ciel, souda les failles de ses ouvertures, aplanit les aspérités de ses escaliers inclinés pour ceux qui, par Son ordre, portent Ses messages aux hommes puis remontent pour lui apporter leurs actions. Il l’appela alors qu’il n’était que vapeur et lui ordonna de joindre ses ganses. Il écarta après cela ses portes non vides, plaça une garde formée par les astres brillants sur sa voile.

Par Sa force, il fixa le ciel pour être à l’abri des jouets du vent et l’ordonna de se tenir soumis à Ses ordres. Il fit de son soleil une merveille de lumière pour le jour, et de la lune -avec ses phases- il fit un signe pendant la nuit. Il traça rigoureusement leurs positions respectives en faisant évoluer chacun dans son propre orbite, pour qu’on puisse distinguer la nuit et le jour et pour faire apprendre aux hommes le nombre des années et les calculs y attachés. Puis il suspendit le ciel dans sa voûte et l’embellit en y accrochant des planètes et des astres brillants. Il dirigea ses météores con- tre ceux qui écoutaient subreptîce- ement...

[Description des Anges] Pour peupler les deux, et surtout le ciel le plus haut de Son Royaume, Dieu créa Ses créatures les plus merveilleuses: les Anges. Il en remplit ses interstices et ses atmosphères, d’où retentissent les voix d’exaltation dans la demeure des saints, les voiles de l’Au-delà et les pavillons de la gloire. Derrière ces clameurs très intenses resplendissent des couches de lumière que les yeux ne peuvent pas percevoir et devant lesquelles iis reculent vaincus. Dieu forma les Anges selon diverses images possédant des puissances inégales: les Anges “ailés” louent Sa Majesté et ne prétendent pas avoir créé quelque chose, ni avoir joué un rôle dans la création opérée uniquement par Lui. «Ce sont plutôt des serviteurs honorés. Ils ne devancent pas Son commandement et agissent selon Ses ordres» (Les Prophètes, 26, 27).

Dieu en fit les confidents de Sa Révélation et leur confia le soin de porter à Ses Envoyés Ses ordres et Ses interdits. Il les a rendus infaillibles et à l’abri de tout soupçon. Aucun d’eux ne saurait s’écarter du chemin qui Le contente. Il les a dotés de tout ce qui est utile pour aider les hommes, a baigné leur cœur d’humilité et de quiétude. Il leur a ouvert des portes d’accès facile pour clamer Ses louanges et leur a dressé des phares et des indices pour les guider vers la connaissance de Son unicité. Ces Anges ne sont ni accablés par les fardeaux des péchés, ni soumis à l’alternance du jour et de la nuit. Les tourments du doute n’ont pas entaché la force de leur foi. Le scepticisme n’a pas ébranlé leur conviction. La haine n’a pas de place dans leurs rangs. Point d'indécision qui ôte la science im- primée dans leur conscience et qui trouble dans leur cœur leur respect pour la grandeur et la majesté divine. Point de tentations qui voilent d’impureté leur pensées.

Certains ont une ressemblance avec les nuages pleins d’humidité, d’autres avec les hautes montagnes et d’autres avec la nuit la plus ténébreuse. Il y en a aussi ceux dont les pieds ont pénétré les limites inférieures de la terre et ressemblent à des étendards blancs qui traversent les courants aériens sous lesquels circule un zéphyr qui les retient dans les limites déterminées. Ils se sont adonnés à l’adoration de Dieu. Les vérités de la foi les ont reliés à Sa connaissance. La croyance en Lui les a amenés à L’aimer fortement. Leurs désirs n’ont jamais dépassé ce qui se trouve chez Lui pour aller vers d’autres que Lui. Car ils ont goûté la douceur de Sa connaissance et bu à la coupe rafraîchissante de son amour. Les veines du fond de leur cœur sont possédées par Sa crainte! Leurs dos longuement inclinés devant Lui se sont courbés.

Même leur désir fervent du Seigneur ne les dispense pas de solliciter Sa faveur. Leur grande proximité de Dieu ne les libère pas d’être humblement soumis à Ses ordres. Leur grande obéissance à Sa Majesté ne leur a pas laissé une chance pour se magnifier par vanité. La longueur du temps passé dans l’adoration n’engendre pas l'ennui chez eux. Au contraire, les bouts de leurs langues n’ont jamais cessé de converser confidentiellement avec Lui. Les travaux ne les ont pas assujettis et leur faire oublier les supplications à haute voix. Leurs épaules sont bien rangées pour Lui obéir et leurs cous ne se laissent pas gagner par la paresse dans Son service. L’apathie de l'insouciance ne fond pas avec violence sur leur assiduité. Les tromperies des passions n’ouvrent pas un chemin à l’intérieur de leurs grands desseins.

Us ont pris ce Trône comme un trésor pour leurs jours de misère et ils se sont tournés, après la Création, totalement vers Lui pour l’adorer toujours, lui obéir sans se livrer au désir des choses vaines, espérer sans interruption en Lui et Le craindre dans leurs cœurs. Ils ne sont pas prisonniers des avidités pour préférer les efforts imminents sur l’effort normal. Ils ne regardent pas d’un ceil de vanité leurs actes passés de peur de perdre leur espérance.

Chez eux pas de différends incités par Satan au sujet de leur Seigneur. Ils n’ont pas été désunis par de mauvaises intersections et la haine des jalousies les a épargnés. Les courants du doute ne les ont pas subdivisés et les préoccupations ne les ont pas séparés en branches. Ils sont les captifs d’une foi de laquelle ni le doute, ni la lassitude, ni la tiédeur, ni la déviation n’ont pu les détacher. Il n’y a point dans les couches des deux un endroit, même si sa surface ne dépasse celle d’une peau d’animal, où l’on ne trouve un ange à genoux ou un messager diligent. Plus ils obéissent au Seigneur, plus ils Le connaissent et plus leurs cœurs se remplissent de Sa Grandeur.

[Mode de création de la terre et son implantation sur l’eau] Dieu amoncela la terre su des vagues en furie et des abîmes insondables. Les crêtes des vagues houleuses s’entrechoquaient et se succédaient en libérant des écumes semblables à des étalons en rut. Le poids de la terre portée par l’eau maîtrisa Tentrechoquement des vagues en fureur, qui se sont soumises sous leur lourd fardeau. Les vagues houleuses se sont apaisées humblement lorsque la terre appuya sur elles son échine; après leurs mugissements elles sont devenues calmes et paisibles, reconnaissant leur défaite et leur vil état de prisonniers dans les chaînes. La terre s’installa et s’étendit dans les abîmes aquatiques, humilia leur orgueil, abaissa leur nez relevé et mit fin à leurs dépassements de bornes et à leur étourderie.

Une fois l’agitation de l’eau sous la terre apaisée et les montagnes ayant émergé sur sa surface, Dieu fit jaillir des cavités de la terre des sources qu'il répartit dans ses plaines et ses vallées. II ajusta l’équilibre de ses mouvements par des roches mon- tagneuses très denses, aux cimes et rocs inaltérables. La terre cessa de trembler sous la charge des montagnes pesant sur sa surface, dans ses cavités et audessus des terres basses, Puis Dieu sépara entre l’atmosphère et la terre, prépara l’air pour être respiré de ses habitants auxquels elle fournit des ressources de toutes sortes nécessaires à la vie. Dieu ne laissa pas sans eaux les terres arables privées d’eau et de rivières, Il leur envoya des nuages pluvieux qui vivifient son aridité et font pousser ses plantes.

Il rassembla les nuages éparpillés çà et là. Alors, le nuage pluvieux est agité comme on baratte le lait, et de ses extrémités il lance les éclairs depuis les gros nuages blancs, et la pluie commence à tomber drue et vivifiante. Une fois la charge des nuages déversée. Dieu fit sortir du sol la végétation et l'herbe des montagnes arides. Celles-ci font réjouir les cœurs par leur parure et revêtir la terre de leurs fleurs multicolores, Dieu en fit la nourriture des hommes et le pâturage des bestiaux. Il créa les vallées entre deux montagnes et établit des signes pour les voyageurs sur leurs chemins.

Après avoir aménagé Sa terre d’après Ses ordres, Dieu choisit Adam -que la paix soit avec lui- Sa créature d'élection et Sa première création, le logea dans son Paradis où il le fit vivre dans l’abondance, lui montra ce qui est interdit et lui fit comprendre que s’il le touchait il deviendrait désobéissant et risquerait de perdre sa situation. Adam contrevint aux ordres de Dieu -avec préméditationet s’étant repenti, Dieu le fit descendre sur la terre pour la. peupler de sa descendance et pour servir de témoin à ses ser- viîeurs. Après la mort d’Adam, Dieu n’a pas abandonné les hommes à eux-mêmes sans leur confirmer leur appartenance au Seigneur et sans leur permettre de Le connaître. Plutôt Il leur parla par l’intermédiaire des meil- leurs de Ses prophètes et des porteurs du dépôt de Ses messages, génération après génération, pour aboutir au dernier Prophète Mouhammad, que son nom et celui des siens soient bénis. Dieu exposa son argument par le Prophète dont les avertissements ont atteint leur fin.

Dieu détermina les fortunes tantôt abondantes, tantôt modestes, les répartit équitablement -en relation avec la pauvreté et la richesse- pour éprouver le comportement du pauvre et du riche, leur action de grâce et leur patience. Ensuite, Dieu mit côte à côte le bien-être de la richesse et les malheurs de la pauvreté, la tranquillité et les travers, les joies et les tristesses. Il diversifia la durée des âges [espérances de vie] et les rattacha à la mort qui tire les cordes longues de la vie et coupe les cordes courtes.

Dieu connaît les secrets des consciences et des intentions, les confidences de ceux qui chuchotent, les idées et les conjectures, les présomptions et les suppositions, les frémissements des paupières, le for intérieur des cœurs, les secrets de l’Au-delà, les paroles les plus basses qu’on doit faire un effort pour entendre. Il connaît l’estivage des fourmis, les hibemages des insectes, les gémissements de tendresse émanant des femmes tristes, le frôlement des pas sur la terre, les secrets du fruit qui, étant une fleur, se dilate et sort du calice. Il connaît les lieux où se cachent les fauves dans les cavités des montagnes et de leurs vallées, la cachette des moustiques à l’intérieur des écorces qui enveloppent les troncs des arbres, la place des feuilles sur les branches, l’endroit où se déposent les gouttelettes d’eau dans les canaux urinaires,

les lieux de formation, d’accumulation et de transformation des nuages en pluies abondantes. Il cerne ce que les tempête traînent derrière elles, ce que les pluies torrentielles détruisent, la flottaison des filles de la terre [les reptiles] sur les dunes de sable, les abris des oiseaux dans les rochers des montagnes, ainsi que leur chant dans les trous obscurs où ils se réfugient. Il connaît le contenu des coquillages, ce qu’il y a à l’intérieur des vagues des mers, ce qui se dérobe sous les voiles de la nuit ou ce que le jour éclaire... Il connaît la trace de chaque pas, le frisson de chaque geste, l’écho de chaque parole, le balbutiement de toute lèvre, le lieu de repos de toute âme, le poids de chaque atome, les soucis de chaque âme inquiète, le fruit de chaque arbre, la chute de toute feuille, la position de chaque germe, la place de chaque goutte ou caillot de sang, l’origine de chaque pedigree.

Cette connaissance ne réclame de Lui ni peine, ni effort, ni répit, ni fatigue. Il a pénétré de Son savoir Ses créatures, les a dénombrées, leur a rendu justice, les a couvertes de Ses faveurs, malgré leur incompétence à reconnaître Ses mérites et Ses bienfaits.

[Invocation] Dieu! Tu es celui à Qui conviennent les plus belles descriptions et énumérations. Si on espère en Toi, ce sera îa meilleure espérance. Si Tu es sollicité. Tu donneras les dons innombrables.

Dieu! Tu m’as prodigué ce pour lequel je ne louerai ni remercierai que Toi. Je ne mettrai pas mes espoirs dans les sources de la déception et les lieux du doute. Tu as retenu ma langue de louer les humains et de glorifier les despotes qui ne sont que des créatures.

Dieu! Toute personne s’attend à une récompense ou à une gratification de la part de celui dont elle fait Féloge. J’espère être récompensé et gratifié comme preuve des trésors de Ta miséricorde et Ton pardon.

Dieu! C’est là la position de celui qui a déclaré l'unicité qui ne sied qu’à Toi, de celui qui ne voit autre que Toi digne de ces remerciements et de louanges. Mon besoin de Toi ne peut être comblé que par Votre largesse, et mon désir ne peut être satisfait que par Ta grâce. Offre-nous en cette occasion Ta satisfaction et dispense-nous de tendre la main à un autre que Toi, car «Tu as le pouvoir sur toutes choses».

Nahj al-Balāgha

Book 1, Chapter 91