مخصوص فرامین مولائے کائنات علیہ السلام در نہج البلاغہ انگلش و عربی زبان میں۔

                       ﷽

BABUL HAWAIJ FOUNDATION INTERNATIONAL IRAN,IRAQ,PAKISTAN,AFRICA.

         Imam Ali.A.S said:⬇

                          1⃣
وَقَالَ (عليه السلام): الْبُخْلُ عَارٌ وَالْجُبْنُ مَنْقَصَةٌ وَالْفَقْرُ يُخْرِسُ الْفَطِنَ عَنْ حُجَّتِهِ وَالْمُقِلُّ غَرِيبٌ فِي بَلْدَتِهِ.
Amīr al-mu’minīn, peace be upon him, said: Miserliness is shame; cowardice is a defect; poverty disables an intelligent man from arguing his case; and a destitute person is a stranger in his home town.

            *Nahj Al Balagah*

                           2⃣
           Imam Ali A.S said:⬇

وَقَالَ (عليه ‏السلام): الْعَجْزُ آفَةٌ وَالصَّبْرُ شَجَاعَةٌ وَالزُّهْدُ ثَرْوَةٌ وَالْوَرَعُ جُنَّةٌ وَنِعْمَ الْقَرِينُ الرِّضَى.
Amīr al-mu’minīn, peace be upon him, said: Incapability is a catastrophe; endurance is bravery; abstinence is riches; self-restraint is a shield (against sin); and the best companion is submission (to Allāh’s will).

             *Nahj Al Balagah*

                          3⃣
           Imam Ali A.S said:⬇
وَقَالَ (عليه ‏السلام): صَدْرُ الْعَاقِلِ صُنْدُوقُ سِرِّهِ وَالْبَشَاشَةُ حِبَالَةُ الْمَوَدَّةِ وَالِاحْتِمَالُ قَبْرُ الْعُيُوبِ‏.
Amīr al-mu’minīn, peace be upon him, said: The bosom of the wise is the safe of his secrets; cheerfulness is the bond of friendship; effective forbearance is the grave of short-comings.

وَرُوِيَ أَنَّهُ قَالَ فِي الْعِبَارَةِ عَنْ هَذَا الْمَعْنَى أَيْضاً : الْمَسْأَلَةُ خِبَاءُ الْعُيُوبِ وَمَنْ رَضِيَ عَنْ نَفْسِهِ كَثُرَ السَّاخِطُ عَلَيْهِ.

It is narrated that Amīr al-mu’minīn said in expressing this meaning that: Mutual reconciliation is the covering for short-comings; and he who admires himself attracts many opponents against him.

Footnotes:⬇
In the last phrase, Amīr al-mu’minīn has described the consequences and effects resulting from self-admiration namely that it creates the feeling of hatred and humiliation-against others. Thus, the man who manifests his greatness by every pretext in order to make himself conspicuous is never regarded with esteem. People begin to despise him because of his mental condition in seeking self-conspicuity and are not prepared to accord him the worth which he really has, much less to regard him as he himself thinks to be.

             *Nahj Al Balagah*

                          4⃣
       *Adam A.s Marries Eve*

The story of how Adam A.S and Eve S.A  got married is told by none other than Imam Jaffer Sadiq A.S who never told a lie as long as he lived, thus earning his title *As.Saqiq* which means *The truthful one*.

It is here narrated as recorded in Al-Ayyashi's book *illal-al-sharaye*

As soon as Adam A.S saw Eve, he found her a very beautiful being, someone who looked like but not similar to him. She spoke to him, and he asked her,
*Who are you*?
A being created by Allah (SwT) as you can see, said she.
Adam A.S then addressed his lord saying, Lord!! Who is this beautiful being whose presence and looking at whom has delighted me?
Allah (SwT) said "she is my bond-made Eve"
Would you like her to be in your company so she would entertain you, talk to you and obey you?
Adam A.S said, O yes, Lord!! And I shall surely thank you for that and praise you as long as I live.
Said Adam A.S, "Lord! I do ask you to marry me to her, but what is your pleasure in this regard?"
Allah (SwT) said, "I shall be pleased with you if you would teach her the injunctions of my creed."

Adam A.S said, "you have the right to demand that of me, O Lord, and I shall do so if it pleases you."
The most Exalted and the Sublime one then said, "yes, it will please me if you do so, and I have married you to one another, so join her to yourself."
It was then that Adam A.S asked Eve to come near him.
Come, said Adam A.S But Eve did not.
Rather you should come to me.
Adam A.S was puzzled and did not know exactly what to do.
Then The Almighty ordered him to stand up and go to Eve.
Had he not done so, Women  would have sought men for themselves in marriage.

*Such is the story of Eve, the blessing of Allah (SwT) with her.*

                           5⃣
             Imam Ali A.S said⬇

وَقَالَ (عليه ‏السلام): اعْجَبُوا لِهذَا الْإِنْسَانِ يَنْظُرُ بِشَحْمٍ وَيَتَكَلَّمُ بِلَحْمٍ وَيَسْمَعُ بِعَظْمٍ، وَيَتَنَفَّسُ مِنْ خَرْمٍ.
Amīr al-mu’minīn, peace be upon him, said: How wonderful is man that sees with fat, talks with a piece of flesh, hears with a bone and breathes through a hole.

           *Nahj Al Balagah*

                        6⃣
          Imam Ali A.S said:⬇

وَقَالَ (عليه ‏السلام): إِذَا أَقْبَلَتِ الدُّنْيَا عَلَى أَحَدٍ أَعَارَتْهُ مَحَاسِنَ غَيْرِهِ وَإِذَا أَدْبَرَتْ عَنْهُ سَلَبَتْهُ مَحَاسِنَ نَفْسِهِ.
Amīr al-mu’minīn, peace be upon him, said: When this world advances towards anyone (with its favours) it attributes to him other’s good; and when it turns away from him it deprives him of his own good.

Footnotes :⬇
The meaning is that when a man's fortune is helpful and the world is favourable to him then people describe his performances with exaggeration and give credit to him for others' actions as well, while if a man loses the favour of the world and the clouds of ill-luck and misfortune engulf him, they ignore his virtues and do not at all tolerate even to recall his name. They are friends of him whom the world favours and the foes of him whom the world hits.

          *Nahj Al Balagah*

                        7⃣
         Imam Ali A.S said:⬇

وَقَالَ (عليه ‏السلام): خَالِطُوا النَّاسَ مُخَالَطَةً إِنْ مِتُّمْ مَعَهَا بَكَوْا عَلَيْكُمْ وَإِنْ عِشْتُمْ حَنُّوا إِلَيْكُمْ.

Amīr al-mu’minīn, peace be upon him, said: Meet people in such a manner that if you die they should weep for you and if you live they should long for you.

Footnotes :⬇
To the person who behaves with others with benignity and mannerliness, people extend their hand of cooperation, they honour and respect him and shed tears after his death. Therefore, a person should lead such an agreeable life that no one should have any complaint against him, nor should any harm be caused by him to anyone so that during life he should attract others and after death too he should be remembered in good words.

            *Nahj Al Balagah*

                         8⃣
           Imam Ali A.S said:⬇

وَقَالَ (عليه ‏السلام): إِذَا قَدَرْتَ عَلَى عَدُوِّكَ فَاجْعَلِ الْعَفْوَ عَنْهُ شُكْراً لِلْقُدْرَةِ عَلَيْهِ.
Amīr al-mu’minīn, peace be upon him, said: When you gain power over your adversary pardon him by way of thanks for being able to overpower him.

Footnotes :⬇
The occasion for pardon and forgiveness is when there is power to take revenge. But when there is no such power, then pardon is just the result of helplessness, for which there is no credit. However, to practise pardon despite having power and the ability to avenge is the essence of human distinction and an expression of thanks to Allāh for bestowing this power, because the feeling of gratefulness necessitates that man should bow before. Allāh in humbleness and humiliation by which the delicate feeling of pity and kindness will arise in his heart and the rising flames of rage and anger will cool down after which there will be no urge to take revenge under the effect of which he would use his power and capability to satisfy his anger instead of using it properly.

            *Nahj Al Balagah*

                          9⃣
           Imam Ali A.S said:⬇

وَقَالَ (عليه ‏السلام): أَعْجَزُ النَّاسِ مَنْ عَجَزَ عَنِ اكْتِسَابِ الْإِخْوَانِ وَأَعْجَزُ مِنْهُ مَنْ ضَيَّعَ مَنْ ظَفِرَ بِهِ مِنْهُمْ.
Amīr al-mu’minīn, peace be upon him, said: The most helpless of all men is he who cannot find a few brothers during his life, but still more helpless is he who finds such a brother but loses him.

Footnotes :⬇
It is not difficult to attract others by good manners and cheerfulness and to befriend them by sweet speech because no physical exertion or mental worry is required for this: and after making friends it is still easier to maintain the friendship and good relations because for making friends some effort or other is needed while for maintaining it no difficulty is to be surmounted. Therefore, no one can be more wretched than the man who cannot even retain a thing which could be retained just by keeping away a frown from the face. The intention is that a man should meet everyone with good manners and cheerfulness so that people may like to associate with him and extend a hand of friendship towards him.

           *Nahj Al Balagah*

                        🔟
          Imam Ali A.S said:⬇

وَقَالَ (عليه ‏السلام): إِذَا وَصَلَتْ إِلَيْكُمْ أَطْرَافُ النِّعَمِ فَلَا تُنَفِّرُوا أَقْصَاهَا بِقِلَّةِ الشُّكْرِ.
Amīr al-mu’minīn, peace be upon him, said: When you get (only) small favours do not push them away through lack of gratefulness.

             *Nahj Al Balagah*

                         1⃣1⃣
            Imam Ali A.S said:⬇

وَقَالَ (عليه ‏السلام): مَنْ ضَيَّعَهُ الْأَقْرَبُ أُتِيحَ لَهُ الْأَبْعَدُ.
Amīr al-mu’minīn, peace be upon him, said: He who is abandoned by near ones is dear to remote ones.

             *Nahj Al Balagah*

                         1⃣2⃣

             Imam Ali A.S said:⬇

وَقَالَ (عليه ‏السلام): مَا كُلُّ مَفْتُونٍ يُعَاتَبُ.
Amīr al-mu’minīn, peace be upon him, said: Every mischief monger cannot even be reproved.

Footnotes :⬇
Amīr al-mu’minīn uttered this sentence when Sa‘d ibn Abī Waqqās, Muḥammad ibn Maslamah and ‘Abdullāh ibn ‘Umar refused to support him against the people of Jamal. He means to say that these people are so against me that neither have my words any effect on them nor do I need to reprove, rebuke or correct them.

            *Nahj Al Balagah*

                        1⃣3⃣
           Imam Ali A.S said:⬇

وَقَالَ (عليه ‏السلام): تَذِلُّ الْأُمُورُ لِلْمَقَادِيرِ حَتَّى يَكُونَ الْحَتْفُ فِي التَّدْبِيرِ.
Amīr al-mu’minīn, peace be upon him, said: All matters are subject to destiny, so much so that sometimes death results from effort.

             *Nahj Al Balagah*

                        1⃣4⃣
           Imam Ali A.S said:⬇

وَسُئِلَ (عليه ‏السلام) عَنْ قَوْلِ الرَّسُولِ (صلى‌ الله‌ عليه‌ وآله‌ وسلم): غَيِّرُوا الشَّيْبَ وَلَا تَشَبَّهُوا بِالْيَهُودِ. فَقَالَ (عليه ‏السلام):
Amīr al-mu’minīn, peace be upon him, was asked to explain the saying of the Messenger of Allāh: “Banish your old age (by hair-dye) and do not acquire resemblance to the Jews.”

Amīr al-mu’minīn replied:

إِنَّمَا قَالَ (صلى‌ الله‌ عليه‌ وآله‌ وسلم) ذَلِكَ وَالدِّينُ قُلٌّ فَأَمَّا الْآنَ وَقَدِ اتَّسَعَ نِطَاقُهُ وَضَرَبَ بِجِرَانِهِ فَامْرُؤٌ وَمَا اخْتَارَ.

The Prophet (S) said this at a time when the religion was confined to a few, but now that its expanse has widened and it is firmly settled everyone is free in his action.

Footnotes:⬇

The intention is that since in the beginning of Islam the number of Muslims was limited it was necessary to keep them distinct from the Jews in order to maintain their collective entity, so the Prophet ordered the use of hair-dye which was not in use among the Jews. Besides, it was also the aim that when facing the enemy the people should not appear old in age and weak.

              *Nahj Al Balagah*

                       1⃣5⃣
           Imam Ali A.S said:⬇

وَقَالَ (عليه ‏السلام) فِي الَّذِينَ اعْتَزَلُوا الْقِتَالَ مَعَهُ: خَذَلُوا الْحَقَّ، وَلَمْ يَنْصُرُوا الْبَاطِلَ.

Amīr al-mu’minīn, peace be upon him, said about those who avoided fighting on his side: They abandoned right but did not support wrong. [1]

Footnotes :⬇
This saying is about those who claimed to be neutrals, such as ‘Abdullāh ibn ‘Umar, Sa‘d ibn Abī Waqqās, Abū Mūsā al-Ash‘arī, al-Aḥnaf ibn Qays, Muḥammad ibn Maslamah, Usāmah ibn Zayd and Anas ibn Mālik, etc. No doubt these people did not openly support wrong but not to support right is also a kind of support of wrong. Therefore, they will be counted among the opponents of right.

                         1⃣6⃣
           Imam Ali A.S said:⬇

وَقَالَ (عليه ‏السلام): مَنْ جَرَى فِي عِنَانِ أَمَلِهِ عَثَرَ بِأَجَلِهِ.
Amīr al-mu’minīn, peace be upon him, said: He who gallops with loose rein collides with death.

           *Nahj Al Balagah*

                       1⃣7⃣
          Imam Ali A.S said:⬇

وَقَالَ (عليه ‏السلام): أَقِيلُوا ذَوِي الْمُرُوءَاتِ عَثَرَاتِهِمْ فَمَا يَعْثُرُ مِنْهُمْ عَاثِرٌ إِلَّا وَيَدُهُ بِيَدِ اللهِ يَرْفَعُهُ.
Amīr al-mu’minīn, peace be upon him, said: Forgive the shortcomings of people of virtue and honor because when they fall into error Allāh raises them up.
             *Nahj Al Balagah*

                      1⃣8⃣

وَقَالَ (عليه ‏السلام): قُرِنَتِ الْهَيْبَةُ بِالْخَيْبَةِ وَالْحَيَاءُ بِالْحِرْمَانِ وَالْفُرْصَةُ تَمُرُّ مَرَّ السَّحَابِ، فَانْتَهِزُوا فُرَصَ الْخَيْرِ.
Amīr al-mu’minīn, peace be upon him, said: The consequence of fear is disappointment and of bashfulness is frustration. Opportunity passes away like the cloud. Therefore, make use of good opportunities.

Footnotes :⬇
However had a thing may be regarded among the people and however it may be looked down upon, if it is not really bad then to feel bashful about it is quite foolish, because it will often cause deprival from things which are the source of successes and achievements in this as well as the next world. For example, if a man fears lest people may regard him to be ignorant and therefore feels bashful in asking an important and necessary issue then this misplaced bashfulness would result in his being deprived of knowledge. Therefore, no sane person should feel bashful about making enquiries. Thus, an old man who was learning despite old age was asked whether he did not feel ashamed of learning in old age and he replied: “I do not feel shame for ignorance during old age, then how can I feel shame for learning in old age.” Of course, to feel shame in doing things which are really bad and mischievous is the essence of humanity and nobility; for instance, those immoral acts which are bad according to religion, intelligence and ethics. In any case, the first kind of bashfulness is bad and the second one is good. In this connection, the Holy Prophet’s saying is that: Bashfulness is of two kinds, bashfulness of intelligence and bashfulness of foolishness. The bashfulness of intelligence is knowledge whereas the bashfulness of foolishness is ignorance.

                       1⃣9⃣
          Imam Ali A.S said;⬇

وَقَالَ (عليه ‏السلام): لَنَا حَقٌّ، فَإِنْ أُعْطِينَاهُ، وَإِلاَّ رَكِبْنَا أَعْجَازَ الاْبِلِ، وَإِنْ طَالَ السُّرَى.
Amīr al-mu’minīn, peace be upon him, said: We have a right. If it is allowed to us well and good, otherwise, we will ride on the hind part of the camel (like lowly people) even though the night journey may be long.

قال السيد الرضي: وهذا من لطيف الكلام وفصيحه ومعناه أنا إن لم نعط حقنا كنا أذلاء وذلك أن الرديف يركب عجز البعير كالعبد و الأسير و من يجري مجراهما.

As-Sayyid ar-Raḍī says: This is a very fine and eloquent expression. It means that if we are not allowed our right we will be regarded humble. This sense comes out from this expression because on the rear part of the camel only slaves, prisoners or other people of this type used to ride.

Footnotes :⬇
The sense of the interpretation written by as-Sayyid ar-Raḍī is that Amīr al-mu’minīn intends to say that if our right, that lies with others in our position, as with the Imam whom it is obligatory to obey, is acknowledged and we are given the chance of worldly rule well and good, otherwise, we will have to bear all sorts of hardships and ignominies and we shall be compelled to live this life of ignominy and humiliation for a long time.

Some commentators have stated a different meaning than this, namely that “If our position is belittled and put aside, and others are given precedence over us, we shall bear it patiently and agree to remain behind” and this is what is meant by riding on the hind part of the camel, because the person who rides on the hind part is on the rear while the person who sits on its back is in the fore. Some people take it to mean that if we are allowed our right we will accept it but if it is not given we shall not behave like the rider who gives over the rein of his animal into the hands of some other person who is free to take him wherever he likes but we shall stick to our right even though a long time may elapse and not surrender to the usurpers.

            *Nahj-Al-Balagah*

                         2⃣0⃣

            Imam Ali A.S said;⬇

وَقَالَ (عليه ‏السلام): مَنْ أَبْطَأَ بِهِ عَمَلُهُ لَمْ يُسْرِعْ بِهِ حَسَبُهُ.
Amīr al-mu’minīn, peace be upon him, said: He whose deeds accord (him) a back position cannot be given a front position because of his lineage.

             *NahjAlBalagah*

                        2⃣1⃣
           Imam Ali A.S said;⬇

وَقَالَ (عليه ‏السلام): مِنْ كَفَّارَاتِ الذُّنُوبِ الْعِظَامِ إِغَاثَةُ الْمَلْهُوفِ، وَالتَّنْفِيسُ عَنِ الْمكْرُوبِ.
Amīr al-mu’minīn, peace be upon him, said: Rendering relief to the grief-stricken and providing comfort in hardship are among the means of atonement for great sins.

            *Nahj.al.Balagah*

                        2⃣2⃣
           Imam Ali A.S said:⬇

وَقَالَ (عليه ‏السلام): يَابْنَ آدَمَ، إِذَا رَأَيْتَ رَبَّكَ سُبْحَانَهُ يُتَابِعُ عَلَيْكَ نِعَمَهُ وَأَنْتَ تَعْصِيهِ فَاحْذَرْهُ.
Amīr al-mu’minīn, peace be upon him, said: O son of Adam, when you see that your Lord, the Glorified, bestows His favours on you while you are disobeying Him, you should fear Him.

Footnotes :⬇
When a person goes on receiving favours despite sinfulness he develops the misunderstanding that Allāh is pleased with him and that this is the result of His pleasure, because increase in favours arises out of gratefulness and in the event of ungratefulness the bestowal of favours stops, as Allāh says: And when declared your Lord: “If you be grateful I will increase (My favours) to you, and if you be ungrateful, verily My torment is indeed severe.” (Qur’ān, 14:7)

Nevertheless, continuous bestowal of favours, despite disobedience and ungratefulness, cannot be the result of Allāh’s pleasure, nor can it he said that in this way Allāh has put him under the misconception that he should regard this exuberance of favours as the result of Allāh’s pleasure because when he knows that he is a sinner and disobedient and is commiting sins and vices, knowing them to be sins and vices, then there are no grounds for misconception on his part by assuming Allāh’s pleasure and consent. He should rather think that this is a sort of trial and respite for when his sinfulness and high-handedness reaches its zenith he will be caught all at once. Therefore, in such a case he should keep waiting as to when Allāh’s favours are taken away from him and he is punished with deprival and discomfiture.

              *Nahj.al.Balagah*   

                        2⃣3⃣
          Imam Ali A.S said:⬇

وَقَالَ (عليه ‏السلام): مَا أَضْمَرَ أَحَدٌ شَيْئاً إِلَّا ظَهَرَ فِي فَلَتَاتِ لِسَانِهِ وَ صَفَحَاتِ وَجْهِهِ.
Amīr al-mu’minīn, peace be upon him, said: Whenever a person conceals a thing in his heart it manifests itself through unintentional words from his tongue and (in) the expressions of his face.

Footnotes :⬇
The things which a man wants to conceal from others do come out through his tongue sometime or another, and his effort at concealment is unsuccessful. This is because although the far-sighted mind desires to keep them concealed yet sometimes it gets entangled in some more important matter and becomes careless on this score when the concealed thing comes out in words through his tongue. When the mind becomes attentive, it is not possible to undo the matter just as an arrow cannot be got back after shooting. Even if this is not the case and mind is fully cautious and attentive, the thing cannot remain concealed because the lines of the face are indicative of mental feelings and reflect the heart's emotions, and consequently redness of face can easily point out to the sense of shame, and its yellowness fear.
          *Nahj Al Balagah*

                      2⃣4⃣
          Imam Ali A.S said;⬇

وَقَالَ (عليه ‏السلام): امْشِ بِدَائِكَ مَا مَشَى بِكَ.
Amīr al-mu’minīn, peace be upon him, said: Keep walking in your sickness as long as you can.

Footnotes :⬇
The intention is that as long as sickness does not become serious do not give it importance, because by giving importance the feelings get affected and the illness increases. Therefore, continued activity and regarding oneself well dispels sickness and also prevents the power of resistance from getting weak, and keeps up its psychological power, while the psychological power curbs small ailments by itself, provided it is not forced to give up resistance by the surrendering the imagination to the ailment.

            *Nahj Al Balagah*

                       2⃣5⃣
Imam Ali A.S said:⬇

وَقَالَ (عليه ‏السلام): أَفْضَلُ الزُّهْدِ إِخْفَاءُ الزُّهْدِ.
Amīr al-mu’minīn, peace be upon him, said: The best abstemiousness is to conceal it.

            *Nahj Al Balagah*

  کاوش:خطیب کربلاء مولانا

 سید محمد تقی نقوی قمی۔ 

                                :منجانب

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