ومن خطبة له (عليه السلام)
[وهي في بيان صفات المتقين وصفات الفساق والتنبيه إلى مكان العترة الطيبة والظن
الخاطىء لبعض الناس]
عِبَادَ اللهِ، إِنَّ مِنْ أَحَبِّ عِبَادِ اللهِ إِلَيْهِ عَبْداً أَعَانَهُ اللهُ عَلَى نَفْسِهِ، فَاسْتَشْعَرَ الْحُزْنَ، وَتَجَلْبَبَ الْخَوْفَ ، فَزَهَرَ مِصْبَاحُ الْهُدَى فِي قَلْبِهِ، وَأَعَدَّ
الْقِرَى لِيَوْمِهِ النَّازِلِ بِهِ، فَقَرَّبَ عَلَى نَفْسِهِ الْبَعِيدَ، وَهَوَّنَ الشَّدِيدَ، نَظَرَ فَأَبْصَرَ، وَذَكَرَ فَاسْتَكْثَرَ، وَارْتَوَى مِنْ عَذْب فُرَات سُهِّلَتْ لَهُ مَوَارِدُهُ، فَشَرِبَ نَهَلاً ، وَسَلَكَ سَبِيلاً جَدَداً .
قَدْ خَلَعَ سَرَابِيلَ الشَّهَوَاتِ، وَتَخَلَّى مِنَ الْهُمُومِ، إِلاَّ هَمّاً وَاحِداً انْفَرَدَ بِهِ، فَخَرَجَ مِنْ صِفَةِ الْعَمَى، وَمُشَارَكَةِ أَهْلِ الْهَوَى، وَصَارَ مِنْ مَفَاتِيحِ أَبْوَابِ الْهُدَى، وَمَغَالِيقِ أَبْوَابِ الرَّدَى.
قَدْ أبْصَرَ طَرِيقَهُ، وَسَلَكَ سَبِيلَهُ، وَعَرَفَ مَنَارَهُ، وَقَطَعَ غِمَارَهُ ، وَاسْتَمْسَكَ مِنَ الْعُرَى بِأَوْثَقِهَا، وَمِنَ الْحِبَالِ بِأَمْتَنِهَا، فَهُوَ مِنَ الْيَقِينِ عَلَى مِثْلِ ضَوْءِ الشَّمْسِ، قَدْ نَصَبَ نَفْسَهُ للهِ ـ سُبْحَانَهُ ـ فِي أَرْفَعِ الاُْمُورِ، مِنْ إِصْدَارِ كُلِّ وَارِد عَلَيْهِ، وَتَصْيِيرِ كُلِّ فَرْع إِلى أَصْلِهِ. مِصْبَاحُ ظُلُمَات، كَشَّافُ غَشَوَات، مِفْتَاحُ مُبْهَمَات، دَفَّاعُ مُعْضِلاَت، دَلِيلُ فَلَوَات ، يَقُولُ فَيُفْهِمُ، وَيَسْكُتُ فَيَسْلَمُ.
قَدْ أَخْلَصَ للهِ فَاسْتَخْلَصَهُ، فَهُوَ مِنْ مَعَادِنِ دِينِهِ، وَأَوْتَادِ أَرْضِهِ.
قَدْ أَلْزَمَ نَفْسَهُ الْعَدْلَ، فَكَانَ أَوَّلَ عَدْلِهِ نَفْيُ الْهَوَى عَنْ نَفْسِهِ، يَصِفُ الْحَقَّ وَيَعْمَلُ بِهِ، لاَ يَدَعُ لِلْخَيْرِ غَايَةً إِلاَّ أَمَّهَا ، وَلاَ مَظِنَّةً إِلاَّ قَصَدَهَا، قَدْ أَمْكَنَ الْكِتَابَ مِنْ زِمَامِهِ ، فَهُوَ قَائِدُهُ وَإِمَامُهُ، يَحُلُّ حَيْثُ حَلَّ ثَقَلُهُ ، وَيَنْزِلُ حَيْثُ كَانَ مَنْزِلُهُ.
[صفات الفساق]
وَآخَرُ قَدْ تَسَمَّى عَالمِاً وَلَيْسَ بِهِ، فَاقْتَبَسَ جَهَائِلَ مِنْ جُهَّال وَأَضَالِيلَ مِنْ ضُلاَّل، وَنَصَبَ لِلنَّاسِ أَشْرَاكاً مِنْ حبالِ غُرُور، وَقَوْلِ زُور، قَدْ حَمَلَ الْكِتَابَ عَلَى آرَائِهِ، وَعَطَفَ الْحَقَّ عَلى أَهْوَائِهِ، يُؤْمِنُ مِنَ الْعَظَائِمِ، وَيُهَوِّنُ كَبِيرَ الْجَرَائِمِ، يَقُولُ: أَقِفُ عِنْدَ الشُّبُهَاتِ، وَفِيهَا وَقَعَ، وَيَقُولُ: أَعْتَزِلُ الْبِدَعَ، وَبَيْنَهَا اضْطَجَعَ، فَالصُّورَةُ صُورَةُ إِنْسَان، وَالْقَلْبُ قَلْبُ حَيَوَان، لاَ يَعْرِفُ بَابَ الْهُدَى فَيَتَّبِعَهُ، وَلاَ بَابَ الْعَمَى فيَصُدَّ عَنْهُ، فَذلِكَ مَيِّتُ الاَْحْيَاءَ!
[عترة النبي]
(فَأَيْنَ تَذْهَبُونَ)؟ و (أَنَّى تُؤْفَكُونَ) ! وَالاَْعْلاَمُ قَائِمَةٌ، وَالاْيَاتُ وَاضِحَةٌ، وَالْمَنَارُ مَنْصُوبَةٌ، فَأَيْنَ يُتَاهُ بِكُمْ ؟ بَلْ كَيْفَ تَعْمَهُونَ وَبَيْنَكُمْ عِتْرَةُ نَبِيِّكُمْ؟ وَهُمْ أَزِمَّةُ الْحَقِّ، وَأَلْسِنَةُ الصِّدْقِ! فأَنْزِلُوهُمْ بِأَحْسَنِ مَنَازِلِ القُرْآنِ، وَرِدُوهُمْ وُرُودَ الْهِيمِ الْعِطَاشِ .
أَيُّهَا النَّاسُ، خُذُوهَا عَنْ خَاتَمِ النَّبِيِّينَ(صلى الله عليه وآله): «إِنَّهُ يَمُوتُ مَنْ مَاتَ مِنَّا وَلَيْسَ بِمَيِّت، وَيَبْلَى مَنْ بَلِيَ مِنَّا وَلَيْسَ بِبَال»، فَلاَ تَقُولُوا بِمَا لاَتَعْرِفُونَ،
فَإنَّ أَكْثَرَ الْحَقِّ فِيَما تُنْكِرُونَ، وَاعْذِرُوا مَنْ لاَ حُجَّةَ لَكُمْ عَلَيْهِ ـ وَأَنَا هُوَ ـ أَلَمْ أَعْمَلْ فِيكُمْ بِالثَّقَلِ الاَْكْبَرِ ! وَأَتْرُكْ فِيكُمُ الثَّقَلَ الاَْصْغَرَ! وَرَكَزْتُ فِيكُمْ رَايَةَ الاِْيمَانِ، وَوَقَفْتُكُمْ عَلَى حُدُودِ الْحَلاَلِ وَالْحَرَامِ، وَأَلْبَسْتُكُمُ الْعَافِيَةَ مِنْ عَدْلِي، وَفَرَشْتُكُمُ المَعْرُوفَ مِنْ قَوْلي وَفِعْلي، وَأَرَيْتُكُمْ كَرَائِمَ الاَْخْلاَقِ مِنْ نَفْسِي؟ فَلاَ تَسْتَعْمِلُوا الرَّأْيَ فِيَما لاَ يُدْرِكُ قَعْرَهُ الْبَصَرُ، وَلاَ تَتَغَلْغَلُ إِلَيْهِ الْفِكَرُ.
منها: [في الظنّ الخاطئ]
حَتَّى يَظُنَّ الظَّانُّ أَنَّ الدُّنْيَا مَعْقُولَةٌ عَلَى بَنِي أُمَيَّةَ ، تَمْنَحُهُمْ دَرَّهَا ، وَتُورِدُهُمْ صَفْوَهَا، وَلاَ يُرْفَعُ عَنْ هذِهِ الاُْمَّةِ سَوْطُهَا وَلاَ سَيْفُهَا، وَكَذَبَ الظَّانُّ لِذلِكَ. بَلْ هِيَ مَجَّةٌ مِنْ لَذِيذِ الْعَيْشِ يَتَطَعَّمُونَهَا بُرْهَةً، ثُمَّ يَلْفِظُونَهَا جُمْلَةً!
And say not of those who are slain in the path of Allah that they are dead; Nay, (they are) living, but ye perceive not. (2:154)At another place it says about their life:
Reckon not those who are slain in the way of Allah, to be dead; Nay! alive they are with their Lord being sustained. (3:169)When restriction has been placed on mind and tongue even in respect of the common martyrs that they should not be called dead nor considered dead, how would not those individuals whose necks were reserved for sword and palate for poison be living for all times to come. About their bodies Amir al-mu'minin has said that by passage of time no signs of ageing or decay occur in them, but they remain in the same state in which they fell as martyrs. There should be nothing strange in it because dead bodies preserved through material means still exist. When it is possible to do so through material means will it be out of the Power of the Omnipotent Creator to preserve against change and decay the bodies of those upon whom He has bestowed the sense of everlasting life? Thus about the martyrs of Badr, the Holy Prophet said:
Shroud them even with their wounds and flowing blood because when they would rise on the Day of Judgement blood would be pushing out of their throats.(2). "ath-thaqal al-akbar" implies the Qur'an and "ath-thaqal al-asghar" means Ahlu'l-bayt (the Household of the Holy Prophet) as in the Prophet's saying: "Verily, I am leaving among you (the) two precious things (of high estimation and of care)," the reference is to Qur'an and Ahlu'l-bayt. There are several reasons for using this word Firstly, "thaqal" means the kit of a traveller, and since the kit is much in need, it is protected carefully. Secondly, it means a precious thing; and since this is of great importance, one is bound to follow the injunctions of the Qur'an and the actions of Ahlu'l-bayt. So they have been called 'precious things'. Since Allah has made arrangements for the protection of the Qur'an and Ahlu'l-bayt till doomsday so they have been called "thaqalayn" . So the Prophet before leaving this world for the next, declared them to be his valuable possessions and ordered people to preserve them. Thirdly, then have been called "Thaqalayn" (precious things) in view of their purity and high value. Thus Ibn Hajar al-Haytami writes:
The Prophet has called the Qur'an and his Descendants as "thaqalayn" (two precious things) because "thaqal" means a pure, chaste and preserved thing, and either of these two were really so, each of them is the treasure of Divine knowledge and a source of scholarly secrets and religious commandments. For that reason the Prophet desired the people to follow them and to stick to them and to secure knowledge from them. Among them the most deserving of attachment is the Imam and Scholar of the family of the Prophet namely `Ali ibn Abi Talib (Allah may honour his face) because of his great insight and copiousness of knowledge which we have already described. (as-Sawa`iq al-muhriqah, p. 90)Since the Prophet has with regard to apparent implication attributed the Qur'an to Allah and the descendants to himself, therefore in keeping with the natural status the Qur'an has been called the bigger weight while the descendants, the smaller weight. Otherwise from the point of view of being followed both are equal and from the point of view of utility in the development of character there can be no question in the status of the speaking party (the Ahlu'l-bayt) being higher than the silent one (the Qur'an).