The Radiant Star of the Luminous Glass

📅 Date: 1405/04/06 – 12 Muharram 1448
✨ Session: Meshkat-e Noor
🎤 Speaker: Master Ali Saei

🌻🔆🔆🌻
🌼🔆🌼The Sermon That Dispelled the Darkness🌼🔆🌼

🌹🔅☘️ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ ☘️🔅🌹
🔅🌹 “Sajjad, the Image in the Glass” · “Son of the Light” · “The Hidden Mysteries of Imam Sajjad (AS) at Ashura” · “Imam Sajjad’s Sermon in the Mosque of Damascus” · “The Eve of Ashura for Imam Sajjad (AS)” and … Summary with Addendum, 1405.04.06, Ali Saei (Abdullah Meshkat), 110.141 (903) 🌹🔅

✨💫🔅A Brief Journey into the Soul of the Greatest Imam Sajjad (AS)🔅 💫 ✨

A structured summary of the text “The Luminous Orb of the Glass of Light”
1. Central theme: Imam Sajjad (AS) as the “brilliant star” and the “son of the glass vessel”
Drawing on the Verse of Light, Imam Sajjad (AS), as the “brilliant star” and the “son of the glass vessel,” is the highest manifestation of the “glass vessel of Husayn.”

In the Verse of Light, the glass vessel is described as a “brilliant star,” and Imam Sajjad (AS) is its first and most succinct interpretation.

2. Imam Sajjad (AS) within the system of Husayni light
“وَ فَتَقَ نُورَ الْحُسَيْنِ فَخَلَقَ مِنْهُ الْجِنَانَ وَ الْحُورَ الْعِينَ”
⇒ God split the light of Husayn (AS), and from it created the Gardens of Paradise and the houris.

Imam Sajjad (AS) is the “son of the niche, the son of the lamp, and the son of the glass vessel”—that is, the child of the niche, the lamp, and the glass vessel.

The Muhammadan, Alid, and Hasanid heavens are adorned by Sajjadi radiance and by Zayn al-Abidin, the Adornment of the Worshippers.

3. The station of “Zayn al-Abidin” on the Day of Resurrection
The Prophet (PBUH) said: “When the Day of Resurrection comes, a herald will call out, ‘Where is Zayn al-Abidin?’ It is as though I see my son Ali ibn Husayn (AS) walking proudly among the ranks of the people of Paradise.”

Imam Kazim (AS) said: “The disciples of Ali ibn Husayn (AS)” will rise on the Day of Resurrection and be with him.

4. Imam Sajjad’s sermon in the mosque of Damascus: a decisive proof and the Umayyads’ disgrace
Yazid sent a preacher to the pulpit to curse Ali (AS) and Husayn (AS), and to praise Muawiya and Yazid.

Imam Sajjad (AS) said to the preacher: “Woe to you! You have bought the approval of a created being at the price of the Creator’s anger. Choose your place in the Fire.”

He then asked Yazid’s permission to ascend the pulpit and speak. Fearing disgrace, Yazid refused, but the people insisted, and in the end he gave permission.

Imam Sajjad (AS) ascended the pulpit and delivered a sermon that brought tears to the eyes and filled hearts with fear.

5. The distinctions of the Ahl al-Bayt (AS) in Imam Sajjad’s sermon
In his sermon, Imam Sajjad (AS) portrayed the identity of the Ahl al-Bayt (AS), drawing on six qualities bestowed upon them and seven distinguishing honors:

Six qualities bestowed upon them:
1. Knowledge
2. Forbearance
3. Generosity
4. Eloquence
5. Courage
6. The love they inspire in the hearts of the faithful

Seven distinguishing honors:
1. The chosen Prophet, Muhammad (PBUH), is one of us.
2. The Truthful One, Ali (AS), is one of us.
3. The Flyer, Ja‘far al-Tayyar, is one of us.
4. The Lion of God and His Messenger, Hamza, is one of us.
5. The two grandsons of this community, Hasan and Husayn, are of us.
6. The infallible Imams are of us.
7. The Promised Mahdi is of us.

6. Imam Sajjad’s distinguished lineage in the sermon
“أَنَا ابْنُ مَكَّةَ وَ مِنَى… أَنَا ابْنُ زَمْزَمَ وَ الصَّفَا…
”

⇒ I am the son of Mecca and Mina, the son of Zamzam and Safa, the son of the one who carried the Black Stone in the corners of his cloak.أَنَا ابْنُ مُحَمَّدٍ الْمُصْطَفَى، أَنَا ابْنُ عَلِيٍّ الْمُرْتَضَى“
…”

⇒ I am the son of Muhammad al-Mustafa and Ali al-Murtada.أَنَا ابْنُ فَاطِمَةَ الزَّهْرَاءِ“
…”

⇒ I am the son of Fatima al-Zahra (SA).
7. Description of the Commander of the Faithful (AS) in the sermon

In his sermon, Imam Sajjad (AS) praised his noble grandfather, Ali (AS), with the following attributes:

«بُسْتَانِ حِكْمَةِ اللَّهِ وَ عَيْبَةِ عِلْمِهِ» (The garden of God’s wisdom and the keeper of His knowledge)

«سَمِحٌ سَخِيٌّ بَهِيٌّ بُهْلُولٌ زَكِيٌّ» (Generous, noble, beautiful, gracious, pure)

«أَبْطَحِيٌّ رَضِيٌّ مِقْدَامٌ هُمَامٌ» (Of the people of Batha, content, courageous, resolute)

«صَابِرٌ صَوَّامٌ مُهَذَّبٌ قَوَّامٌ» (Patient, devoted to fasting, adorned, steadfast in prayer)

«يَطْحَنُهُمْ فِي الْحُرُوبِ طَحْنَ الرَّحَى» (He crushes his enemies in battle like a millstone)

8. Yazid’s reaction and the Jewish scholar
Fearing unrest, Yazid ordered the muezzin to give the call to prayer, interrupting the Imam’s speech.

Imam Zayn al-Abidin (AS), responding to the call to prayer:

«لا شَيْءَ أَكْبَرُ مِنَ اللَّهِ» (Nothing is greater than God.)

«شَهِدَ بِهَا شَعْرِي وَ بَشَرِي وَ لَحْمِي وَ دَمِي» (My hair, skin, flesh, and blood bear witness to it.)

When the muezzin said, «أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ», the Imam turned to Yazid and said, “Is Muhammad my grandfather or yours? If you claim he is your grandfather, you have spoken falsely and committed disbelief. And if he is my grandfather, why did you kill his family?”

A Jewish scholar present at the gathering, on hearing the Imam’s lineage, cried out, “Glory be to God! This is the son of your Prophet’s daughter, and you have killed him so soon? What wretched successors you have been to his descendants!” Yazid punished him severely.

9. The Sajjadian struggle: inward martyrdom and the politics of the Imamate
On the Day of Ashura, Imam Zayn al-Abidin (AS) underwent “inward martyrdom.”

The Imam’s struggle on Ashura belongs to the “hidden things”; the burial of the martyrs by the Imam, too, took place in secret.

Throughout his captivity, Imam Zayn al-Abidin (AS) was a “living martyr.” Through his sermon, he unveiled the face of truth and made it shine for all time.

10. Final summation
Imam Zayn al-Abidin (AS) is the “shining star” of the Verse of Light and the “child of the glass vessel.” In the heart of the darkness of Damascus, his sermon made the true face of the Ahl al-Bayt (AS) shine for all time. Through his heavenly lineage—from Mecca, Mina, Zamzam, and Safa to Badr, Uhud, Khayf, and Aqaba—he portrayed the pure Muhammadan and Alid identity, exposing Yazid and the Umayyads before the eyes of the world. His sermon is the “family register of the Ahl al-Bayt” and the “document of Shiite pride,” keeping the light of guidance flowing through history for all eternity.

11. Conceptual keywords for quick recall:
Shining star = Imam Zayn al-Abidin (AS) = the supreme manifestation of the glass vessel
Ibn al-Zujaja = child of the glass vessel = child of the light of Husayn (AS)
The Damascus sermon = the family register of the Ahl al-Bayt (AS) = the completion of the proof against the Umayyads
Zayn al-Abidin = adornment of the worshippers = the exalted station of Imam Zayn al-Abidin (AS) in the Hereafter
The Sajjadian struggle = inward martyrdom = the politics of the Imamate concealed behind illness

Original text:

❇️The child of the glass vessel, the divine light
Ali al-Sajjad, peace be upon him, the shining star of Imam Husayn, peace be upon him; Ibn al-Zujaja
كَأَنَّها كَوْكَبٌ دُرِّيٌّ= That glass vessel is like a radiant star = Husayn is like Sajjad
✨🔆 The Light: 35 اللَّهُ نُورُ السَّماواتِ وَ الْأَرْضِ مَثَلُ نُورِهِ كَمِشْكاةٍ فيها مِصْباحٌ الْمِصْباحُ في‌ زُجاجَةٍ الزُّجاجَةُ كَأَنَّها كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِنْ شَجَرَةٍ مُبارَكَةٍ زَيْتُونَةٍ لا شَرْقِيَّةٍ وَ لا غَرْبِيَّةٍ يَكادُ زَيْتُها يُضي‌ءُ وَ لَوْ لَمْ تَمْسَسْهُ نارٌ نُورٌ عَلى‌ نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشاءُ وَ يَضْرِبُ اللَّهُ الْأَمْثالَ لِلنَّاسِ وَ اللَّهُ بِكُلِّ شَيْ‌ءٍ عَليمٌ

❇️ The glass vessel as a shining star
The Kaaba of light captivates the eye; it is the supreme vision of truth. The lover’s light is the lover’s star.
The shining star is a constellation of grace, adornment, and allure.
✨🔆 The Ranks: 6 إِنَّا زَيَّنَّا السَّماءَ الدُّنْيا بِزينَةٍ الْكَواكِبِ
🔆We adorned the nearest [lower] heaven with stars,
The Exalted God adorned the Muhammadan heaven with the shining star of Sajjad.

الْمِصْباحُ في‌ زُجاجَةٍ الزُّجاجَةُ كَأَنَّها كَوْكَبٌ دُرِّيٌّ
❇️The visage of the glass niche is the radiant star
—the supreme manifestation of «زُجاجَةٍ الزُّجاجَةُ»، «كَوْكَبٌ دُرِّيٌّ»!
In a general sense, the glass niche is the pearl-like star; this is, in fact, the first translation of the glass niche.
The first gate of the glass niche is the “first” of the “nine” principal gates of Husayn—the gates of the light of the glass niche!
The pearl-like star of the Verse of Light is the first gate of the glass niche, the third gate of the lamp, and the fourth gate of Meshkat-e Noor!
Ibn al-Zujaja—the supreme manifestation of the glass niche—is its general translation (the pearl-like star) and its first translation.
The heavens of Husayn, Hasan, Ali, and Muhammad are adorned with the beauty of Sajjad, the beauty of Zayn al-Abidin.

❇️Son of Light
💫🔆 وَ فَتَقَ‌ نُورَ الْحُسَيْنِ فَخَلَقَ مِنْهُ الْجِنَانَ وَ الْحُورَ الْعِينَ وَ الْحُسَيْنُ وَ اللَّهِ أَجَلُّ مِنَ الْجِنَانِ وَ الْحُورِ الْعِين ‌
🔆 “God brought forth the light of Husayn (AS), and from it created the gardens of Paradise and the houris. By God, Husayn is nobler and more exalted than the gardens of Paradise and the houris.”

Imam Sajjad (AS): son of the niche, son of the lamp, son of the glass niche
When a veil is lifted from Husayn’s matchless countenance, the pearl-like star of Husayn will rise!

❇️The pearl-like star on the Day of Resurrection
💫🔆 قَالَ رَسُولُ اللَّهِ ص‌ إِذَا كَانَ يَوْمُ الْقِيَامَةِ نَادَى مُنَادٍ أَيْنَ‌ زَيْنُ‌ الْعَابِدِينَ فكان [فَكَأَنِّي‌] أَنْظُرُ إِلَى وَلَدِي عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع يَخْطِرُ بَيْنَ الصُّفُوفِ.
🔆 The Messenger of God (PBUH) said: “When the Day of Resurrection comes, a herald will call out: ‘Where is the adornment of the worshippers?’ It will be as though I see my son Ali ibn Husayn ibn Ali ibn Abi Talib (AS) walking with stately grace through the ranks [of the people of Paradise].”

❇️The disciples of Imam Sajjad (AS)
💫🔆 قَالَ أَبُو الْحَسَنِ مُوسَى ع:‌ إِذَا كَانَ يَوْمُ الْقِيَامَةِ يُنَادِي مُنَادٍ … ثُمَّ يُنَادِي أَيْنَ‌ حَوَارِيُ‌ عَلِيِّ بْنِ الْحُسَيْنِ فَيَقُومُ جُبَيْرُ بْنُ مُطْعِمٍ وَ يَحْيَى ابْنُ أُمِّ الطَّوِيلِ‌ وَ أَبُو خَالِدٍ الْكَابُلِيُّ وَ سَعِيدُ بْنُ الْمُسَيَّبِ …
🔆 Imam Kazim (AS) said: “When the Day of Resurrection comes, a herald will call out: … Then he will call out: ‘Where are the disciples of Ali ibn Husayn (Imam Sajjad)?’ Jubayr ibn Mut‘im, Yahya ibn Umm al-Tawil, Abu Khalid al-Kabuli, and Sa‘id ibn al-Musayyib will rise. …

❇️Imam Sajjad, armed with eloquence and rhetoric
The uprising of Imam Sajjad (AS) was an all-encompassing uprising!
At the heart of the fortress of ignorance and darkness, Imam Sajjad (AS) demolished its foundations!
Imam Sajjad (AS) was a radiant star of guidance, shining upon all creation from within a house of oppression and darkness!

❇️Imam Sajjad’s sermon
The lineage of the Ahl al-Bayt (AS), proclaimed in Imam Sajjad’s sermon at the Umayyad Mosque
💫🔆 قَالَ السَّيِّدُ وَ دَعَا يَزِيدُ الْخَاطِبَ وَ أَمَرَهُ أَنْ يَصْعَدَ الْمِنْبَرَ فَيَذُمَّ الْحُسَيْنَ وَ أَبَاهُ صَلَوَاتُ اللَّهِ عَلَيْهِمَا فَصَعِدَ وَ بَالَغَ فِي ذَمِّ أَمِيرِ الْمُؤْمِنِينَ وَ الْحُسَيْنِ الشَّهِيدِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا وَ الْمَدْحِ لِمُعَاوِيَةَ وَ يَزِيدَ فَصَاحَ بِهِ عَلِيُّ بْنُ الْحُسَيْنِ ع وَيْلَكَ أَيُّهَا الْخَاطِبُ اشْتَرَيْتَ مَرْضَاةَ الْمَخْلُوقِ بِسَخَطِ الْخَالِقِ فَتَبَوَّأْ مَقْعَدَكَ مِنَ النَّارِ وَ لَقَدْ أَحْسَنَ ابْنُ سِنَانٍ الْخَفَاجِيُّ فِي وَصْفِ أَمِيرِ الْمُؤْمِنِينَ ع بِقَوْلِهِ-
أَ عَلَى الْمَنَابِرِ تُعْلِنُونَ بِسَبِّهِ- وَ بِسَيْفِهِ نُصِبَتْ لَكُمْ أَعْوَادُهَا

💫🔆 وَ قَالَ صَاحِبُ الْمَنَاقِبِ وَ غَيْرُهُ رُوِيَ أَنَّ يَزِيدَ لَعَنَهُ اللَّهُ أَمَرَ بِمِنْبَرٍ وَ خَطِيبٍ لِيُخْبِرَ النَّاسَ بِمَسَاوِي الْحُسَيْنِ وَ عَلِيٍّ ع وَ مَا فَعَلَا فَصَعِدَ الْخَطِيبُ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ أَكْثَرَ الْوَقِيعَةَ فِي عَلِيٍّ وَ الْحُسَيْنِ وَ أَطْنَبَ فِي تَقْرِيظِ مُعَاوِيَةَ وَ يَزِيدَ لَعَنَهُمَا اللَّهُ فَذَكَرَهُمَا بِكُلِّ جَمِيلٍ قَالَ فَصَاحَ بِهِ عَلِيُّ بْنُ الْحُسَيْنِ وَيْلَكَ أَيُّهَا الْخَاطِبُ اشْتَرَيْتَ مَرْضَاةَ الْمَخْلُوقِ بِسَخَطِ الْخَالِقِ فَتَبَّوأْ مَقْعَدَكَ مِنَ النَّارِ ثُمَّ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَا يَزِيدُ ائْذَنْ لِي حَتَّى أَصْعَدَ هَذِهِ الْأَعْوَادَ فَأَتَكَلَّمَ بِكَلِمَاتٍ لِلَّهِ فِيهِنَّ رِضاً وَ لِهَؤُلَاءِ الْجُلَسَاءِ فِيهِنَّ أَجْرٌ وَ ثَوَابٌ قَالَ فَأَبَى يَزِيدُ عَلَيْهِ ذَلِكَ فَقَالَ النَّاسُ يَا أَمِيرَ الْمُؤْمِنِينَ ائْذَنْ لَهُ فَلْيَصْعَدِ الْمِنْبَرَ فَلَعَلَّنَا نَسْمَعُ مِنْهُ شَيْئاً فَقَالَ إِنَّهُ إِنْ صَعِدَ لَمْ يَنْزِلْ إِلَّا بِفَضِيحَتِي وَ بِفَضِيحَةِ آلِ أَبِي سُفْيَانَ فَقِيلَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَا قَدْرُ مَا يُحْسِنُ هَذَا فَقَالَ إِنَّهُ مِنْ أَهْلِ بَيْتٍ قَدْ زُقُّوا الْعِلْمَ زَقّاً قَالَ فَلَمْ يَزَالُوا بِهِ حَتَّى أَذِنَ لَهُ فَصَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ خَطَبَ خُطْبَةً أَبْكَى مِنْهَا الْعُيُونَ وَ أَوْجَلَ مِنْهَا الْقُلُوبَ ثُمَّ قَالَ أَيُّهَا النَّاسُ أُعْطِينَا سِتّاً وَ فُضِّلْنَا بِسَبْعٍ أُعْطِينَا الْعِلْمَ وَ الْحِلْمَ وَ السَّمَاحَةَ وَ الْفَصَاحَةَ وَ الشَّجَاعَةَ وَ الْمَحَبَّةَ فِي قُلُوبِ الْمُؤْمِنِينَ وَ فُضِّلْنَا بِأَنَّ مِنَّا النَّبِيَّ الْمُخْتَارَ مُحَمَّداً وَ مِنَّا الصِّدِّيقُ وَ مِنَّا الطَّيَّارُ وَ مِنَّا أَسَدُ اللَّهِ وَ أَسَدُ رَسُولِهِ وَ مِنَّا سِبْطَا هَذِهِ الْأُمَّةِ مَنْ عَرَفَنِي فَقَدْ عَرَفَنِي وَ مَنْ لَمْ يَعْرِفْنِي أَنْبَأْتُهُ بِحَسَبِي وَ نَسَبِي أَيُّهَا النَّاسُ أَنَا ابْنُ مَكَّةَ وَ مِنَى أَنَا ابْنُ زَمْزَمَ وَ الصَّفَا أَنَا ابْنُ مَنْ حَمَلَ الرُّكْنَ بِأَطْرَافِ الرِّدَا أَنَا ابْنُ خَيْرِ مَنِ ائْتَزَرَ وَ ارْتَدَى أَنَا ابْنُ خَيْرِ مَنِ انْتَعَلَ وَ احْتَفَى أَنَا ابْنُ خَيْرِ مَنْ طَافَ وَ سَعَى أَنَا ابْنُ خَيْرِ مَنْ حَجَّ وَ لَبَّى أَنَا ابْنُ مَنْ حُمِلَ عَلَى الْبُرَاقِ فِي الْهَوَاءِ أَنَا ابْنُ مَنْ أُسْرِيَ بِهِ‌ مِنَ الْمَسْجِدِ الْحَرامِ إِلَى الْمَسْجِدِ الْأَقْصَى‌ أَنَا ابْنُ مَنْ بَلَغَ بِهِ جَبْرَئِيلُ إِلَى سِدْرَةِ الْمُنْتَهَى أَنَا ابْنُ مَنْ‌ دَنا فَتَدَلَّى فَكانَ قابَ قَوْسَيْنِ أَوْ أَدْنى‌ أَنَا ابْنُ مَنْ صَلَّى بِمَلَائِكَةِ السَّمَاءِ أَنَا ابْنُ مَنْ أَوْحَى إِلَيْهِ الْجَلِيلُ مَا أَوْحَى أَنَا ابْنُ‌ مُحَمَّدٍ الْمُصْطَفَى أَنَا ابْنُ عَلِيٍّ الْمُرْتَضَى أَنَا ابْنُ مَنْ ضَرَبَ خَرَاطِيمَ الْخَلْقِ حَتَّى قَالُوا لَا إِلَهَ إِلَّا اللَّهُ أَنَا ابْنُ مَنْ ضَرَبَ بَيْنَ يَدَيْ رَسُولِ اللَّهِ بِسَيْفَيْنِ وَ طَعَنَ بِرُمْحَيْنِ وَ هَاجَرَ الْهِجْرَتَيْنِ وَ بَايَعَ الْبَيْعَتَيْنِ وَ قَاتَلَ بِبَدْرٍ وَ حُنَيْنٍ وَ لَمْ يَكْفُرْ بِاللَّهِ طَرْفَةَ عَيْنٍ أَنَا ابْنُ صَالِحِ الْمُؤْمِنِينَ وَ وَارِثِ النَّبِيِّينَ وَ قَامِعِ الْمُلْحِدِينَ وَ يَعْسُوبِ الْمُسْلِمِينَ وَ نُورِ الْمُجَاهِدِينَ وَ زَيْنِ الْعَابِدِينَ وَ تَاجِ الْبَكَّائِينَ وَ أَصْبَرِ

الصَّابِرِينَ وَ أَفْضَلِ الْقَائِمِينَ مِنْ آلِ يَاسِينَ رَسُولِ رَبِّ الْعَالَمِينَ أَنَا ابْنُ الْمُؤَيَّدِ بِجَبْرَئِيلَ الْمَنْصُورِ بِمِيكَائِيلَ أَنَا ابْنُ الْمُحَامِي عَنْ حَرَمِ الْمُسْلِمِينَ وَ قَاتِلِ الْمَارِقِينَ وَ النَّاكِثِينَ وَ الْقَاسِطِينَ وَ الْمُجَاهِدِ أَعْدَاءَهُ النَّاصِبِينَ وَ أَفْخَرِ مَنْ مَشَى مِنْ قُرَيْشٍ أَجْمَعِينَ وَ أَوَّلِ مَنْ أَجَابَ وَ اسْتَجَابَ لِلَّهِ وَ لِرَسُولِهِ مِنَ‌ الْمُؤْمِنِينَ وَ أَوَّلِ السَّابِقِينَ وَ قَاصِمِ الْمُعْتَدِينَ وَ مُبِيدِ الْمُشْرِكِينَ وَ سَهْمٍ مِنْ مَرَامِي اللَّهِ عَلَى الْمُنَافِقِينَ وَ لِسَانِ حِكْمَةِ الْعَابِدِينَ وَ نَاصِرِ دِينِ اللَّهِ وَ وَلِيِّ أَمْرِ اللَّهِ وَ بُسْتَانِ حِكْمَةِ اللَّهِ وَ عَيْبَةِ عِلْمِهِ سَمِحٌ سَخِيٌّ بَهِيٌّ بُهْلُولٌ زَكِيٌّ أَبْطَحِيٌّ رَضِيٌّ مِقْدَامٌ هُمَامٌ صَابِرٌ صَوَّامٌ مُهَذَّبٌ قَوَّامٌ قَاطِعُ الْأَصْلَابِ وَ مُفَرِّقُ الْأَحْزَابِ أَرْبَطُهُمْ عِنَاناً وَ أَثْبَتُهُمْ جَنَاناً وَ أَمْضَاهُمْ عَزِيمَةً وَ أَشَدُّهُمْ شَكِيمَةً أَسَدٌ بَاسِلٌ يَطْحَنُهُمْ فِي الْحُرُوبِ إِذَا ازْدَلَفَتِ الْأَسِنَّةُ وَ قَرُبَتِ الْأَعِنَّةُ طَحْنَ الرَّحَى وَ يَذْرُوهُمْ فِيهَا ذَرْوَ الرِّيحِ الْهَشِيمَ لَيْثُ الْحِجَازِ وَ كَبْشُ الْعِرَاقِ مَكِّيٌّ مَدَنِيٌّ خَيْفِيٌّ عَقَبِيٌّ بَدْرِيٌّ أُحُدِيٌّ شَجَرِيٌّ مُهَاجِرِيٌّ مِنَ الْعَرَبِ سَيِّدُهَا وَ مِنَ الْوَغَى لَيْثُهَا وَارِثُ الْمَشْعَرَيْنِ وَ أَبُو السِّبْطَيْنِ الْحَسَنِ وَ الْحُسَيْنِ ذَاكَ جَدِّي عَلِيُّ بْنُ أَبِي طَالِبٍ ثُمَّ قَالَ أَنَا ابْنُ فَاطِمَةَ الزَّهْرَاءِ أَنَا ابْنُ سَيِّدَةِ النِّسَاءِ فَلَمْ يَزَلْ يَقُولُ أَنَا أَنَا حَتَّى ضَجَّ النَّاسُ بِالْبُكَاءِ وَ النَّحِيبِ وَ خَشِيَ يَزِيدُ لَعَنَهُ اللَّهُ أَنْ يَكُونَ فِتْنَةٌ فَأَمَرَ الْمُؤَذِّنَ فَقَطَعَ عَلَيْهِ الْكَلَامَ فَلَمَّا قَالَ الْمُؤَذِّنُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ قَالَ عَلِيٌّ لَا شَيْ‌ءَ أَكْبَرُ مِنَ اللَّهِ فَلَمَّا قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ شَهِدَ بِهَا شَعْرِي وَ بَشَرِي وَ لَحْمِي وَ دَمِي فَلَمَّا قَالَ الْمُؤَذِّنُ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ الْتَفَتَ مِنْ فَوْقِ الْمِنْبَرِ إِلَى يَزِيدَ فَقَالَ مُحَمَّدٌ هَذَا جَدِّي أَمْ جَدُّكَ يَا يَزِيدُ فَإِنْ زَعَمْتَ أَنَّهُ جَدُّكَ فَقَدْ كَذَبْتَ وَ كَفَرْتَ وَ إِنْ زَعَمْتَ أَنَّهُ جَدِّي فَلِمَ قَتَلْتَ عِتْرَتَهُ قَالَ وَ فَرَغَ الْمُؤَذِّنُ مِنَ الْأَذَانِ وَ الْإِقَامَةِ وَ تَقَدَّمَ يَزِيدُ فَصَلَّى صَلَاةَ الظُّهْرِ قَالَ وَ رُوِيَ أَنَّهُ كَانَ فِي مَجْلِسِ يَزِيدَ هَذَا حَبْرٌ مِنْ أَحْبَارِ الْيَهُودِ فَقَالَ مَنْ هَذَا الْغُلَامُ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ هُوَ عَلِيُّ بْنُ الْحُسَيْنِ قَالَ فَمَنِ الْحُسَيْنُ قَالَ ابْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ قَالَ فَمَنْ أُمُّهُ قَالَ أُمُّهُ فَاطِمَةُ بِنْتُ مُحَمَّدٍ فَقَالَ الْحَبْرُ يَا سُبْحَانَ اللَّهِ فَهَذَا ابْنُ بِنْتِ نَبِيِّكُمْ قَتَلْتُمُوهُ فِي هَذِهِ السُّرْعَةِ بِئْسَمَا خَلَفْتُمُوهُ فِي ذُرِّيَّتِهِ وَ اللَّهِ لَوْ تَرَكَ فِينَا مُوسَى بْنُ عِمْرَانَ سِبْطاً مِنْ صُلْبِهِ لَظَنَنَّا أَنَّا كُنَّا نَعْبُدُهُ مِنْ دُونِ رَبِّنَا وَ أَنْتُمْ إِنَّمَا فَارَقَكُمْ نَبِيُّكُمْ بِالْأَمْسِ فَوَثَبْتُمْ عَلَى ابْنِهِ فَقَتَلْتُمُوهُ سَوْءَةً لَكُمْ مِنْ أُمَّةٍ قَالَ فَأَمَرَ بِهِ يَزِيدُ لَعَنَهُ اللَّهُ فَوُجِئَ فِي حَلْقِهِ ثَلَاثاً فَقَامَ الْحَبْرُ وَ هُوَ يَقُولُ إِنْ شِئْتُمْ فَاضْرِبُونِي وَ إِنْ شِئْتُمْ فَاقْتُلُونِي أَوْ فَذَرُونِي فَإِنِّي أَجِدُ فِي التَّوْرَاةِ أَنَّ مَنْ قَتَلَ ذُرِّيَّةَ نَبِيٍّ- لَا يَزَالُ مَلْعُوناً أَبَداً مَا بَقِيَ فَإِذَا مَاتَ يُصْلِيهِ اللَّهُ نَارَ جَهَنَّمَ-

❇️Detailed translation
💫🔆 قَالَ السَّيِّدُ وَ دَعَا يَزِيدُ الْخَاطِبَ
The master (Imam Zayn al-Abidin) said: Yazid summoned the preacher

وَ أَمَرَهُ أَنْ يَصْعَدَ الْمِنْبَرَ فَيَذُمَّ الْحُسَيْنَ وَ أَبَاهُ صَلَوَاتُ اللَّهِ عَلَيْهِمَا
and ordered him to mount the pulpit and denounce Husayn and his father, Ali—may God’s blessings be upon them both.

فَصَعِدَ وَ بَالَغَ فِي ذَمِّ أَمِيرِ الْمُؤْمِنِينَ وَ الْحُسَيْنِ الشَّهِيدِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا
The preacher went up and went to great lengths in denouncing the Commander of the Faithful and Husayn the Martyr—may God’s blessings be upon them both,

وَ الْمَدْحِ لِمُعَاوِيَةَ وَ يَزِيدَ
while praising Mu‘awiya and Yazid.

فَصَاحَ بِهِ عَلِيُّ بْنُ الْحُسَيْنِ (AS)
Then Ali ibn al-Husayn (AS) cried out to him:

أَيُّهَا النَّاسُ أَنَا ابْنُ مَكَّةَ وَ مِنَى
O people! I am the son of Mecca and Mina.

أَنَا ابْنُ زَمْزَمَ وَ الصَّفَا
I am the son of Zamzam and Safa.

أَنَا ابْنُ مَنْ حَمَلَ الرُّكْنَ بِأَطْرَافِ الرِّدَا
I am the son of the one who carried the Black Stone in the corner of his cloak.

أَنَا ابْنُ خَيْرِ مَنِ ائْتَزَرَ وَ ارْتَدَى
I am the son of the best of those who girded a garment around their waist and draped one over their shoulders.

أَنَا ابْنُ خَيْرِ مَنِ انْتَعَلَ وَ احْتَفَى
I am the son of the best of those who wore shoes and walked barefoot.

أَنَا ابْنُ خَيْرِ مَنْ طَافَ وَ سَعَى
I am the son of the best of those who circumambulated the Kaaba and performed the sa‘i.

أَنَا ابْنُ خَيْرِ مَنْ حَجَّ وَ لَبَّى
I am the son of the best of those who made the pilgrimage and proclaimed the talbiyah.

أَنَا ابْنُ مَنْ حُمِلَ عَلَى الْبُرَاقِ فِي الْهَوَاءِ
I am the son of the one who rode Buraq through the heavens.

أَنَا ابْنُ مَنْ أُسْرِيَ بِهِ مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى
I am the son of the one who was carried from the Sacred Mosque to the Farthest Mosque.

أَنَا ابْنُ مَنْ بَلَغَ بِهِ جَبْرَئِيلُ إِلَى سِدْرَةِ الْمُنْتَهَى
I am the son of the one whom Gabriel brought to the Lote Tree of the Utmost Boundary.

أَنَا ابْنُ مَنْ دَنا فَتَدَلَّى فَكانَ قابَ قَوْسَيْنِ أَوْ أَدْنى
I am the son of the one who drew near and descended, until he was two bow-lengths away, or closer still.

أَنَا ابْنُ مَنْ صَلَّى بِمَلَائِكَةِ السَّمَاءِ
I am the son of the one who prayed with the angels of heaven.

أَنَا ابْنُ مَنْ أَوْحَى إِلَيْهِ الْجَلِيلُ مَا أَوْحَى
I am the son of the one to whom God Almighty revealed what He revealed.

أَنَا ابْنُ مُحَمَّدٍ الْمُصْطَفَى
I am the son of Muhammad al-Mustafa.

أَنَا ابْنُ عَلِيٍّ الْمُرْتَضَى
I am the son of Ali al-Murtada.

أَنَا ابْنُ مَنْ ضَرَبَ خَرَاطِيمَ الْخَلْقِ حَتَّى قَالُوا لَا إِلَهَ إِلَّا اللَّهُ
I am the son of the one who struck the noses of the people until they declared, “There is no god but God.”

أَنَا ابْنُ مَنْ ضَرَبَ بَيْنَ يَدَيْ رَسُولِ اللَّهِ بِسَيْفَيْنِ
I am the son of the one who fought before the Messenger of God with two swords,

وَ طَعَنَ بِرُمْحَيْنِ
and thrust with two spears,

وَ هَاجَرَ الْهِجْرَتَيْنِ
and migrated twice,

وَ بَايَعَ الْبَيْعَتَيْنِ
and pledged allegiance twice,

وَ قَاتَلَ بِبَدْرٍ وَ حُنَيْنٍ
and fought at Badr and Hunayn,

وَ لَمْ يَكْفُرْ بِاللَّهِ طَرْفَةَ عَيْنٍ
and never disbelieved in God, not even for the blink of an eye.

أَنَا ابْنُ صَالِحِ الْمُؤْمِنِينَ
I am the son of the foremost among the believers,

وَ وَارِثِ النَّبِيِّينَ
the heir of the prophets,

وَ قَامِعِ الْمُلْحِدِينَ
the vanquisher of the heretics,

وَ يَعْسُوبِ الْمُسْلِمِينَ
the leader of the Muslims,

وَ نُورِ الْمُجَاهِدِينَ
the light of the fighters in God’s cause,

وَ زَيْنِ الْعَابِدِينَ
the adornment of the worshippers,

وَ تَاجِ الْبَكَّائِينَ
the crown of those who weep,

وَ أَصْبَرِ الصَّابِرِينَ
the most steadfast of the steadfast,

وَ أَفْضَلِ الْقَائِمِينَ مِنْ آلِ يَاسِينَ
and the finest of the uprisers from the House of Yasin (the family of Muhammad),

رَسُولِ رَبِّ الْعَالَمِينَ
the Messenger of the Lord of the worlds.

أَنَا ابْنُ الْمُؤَيَّدِ بِجَبْرَئِيلَ الْمَنْصُورِ بِمِيكَائِيلَ
I am the son of him who was strengthened by Gabriel and aided by Michael.

أَنَا ابْنُ الْمُحَامِي عَنْ حَرَمِ الْمُسْلِمِينَ
I am the son of the defender of the Muslims’ sanctity.

وَ قَاتِلِ الْمَارِقِينَ وَ النَّاكِثِينَ وَ الْقَاسِطِينَ
The slayer of those who forsook the faith, broke their covenants, and did wrong.

وَ الْمُجَاهِدِ أَعْدَاءَهُ النَّاصِبِينَ
The warrior against his own enemies, the Nasibis.

وَ أَفْخَرِ مَنْ مَشَى مِنْ قُرَيْشٍ أَجْمَعِينَ
The proudest man ever to walk among all the Quraysh.

وَ أَوَّلِ مَنْ أَجَابَ وَ اسْتَجَابَ لِلَّهِ وَ لِرَسُولِهِ مِنَ الْمُؤْمِنِينَ
The first of the believers to answer and accept the call of God and His Messenger.

وَ أَوَّلِ السَّابِقِينَ
The foremost of the pioneers.

وَ قَاصِمِ الْمُعْتَدِينَ
The crusher of aggressors.

وَ مُبِيدِ الْمُشْرِكِينَ
The destroyer of polytheists.

وَ سَهْمٍ مِنْ مَرَامِي اللَّهِ عَلَى الْمُنَافِقِينَ
An arrow of God against the hypocrites.

وَ لِسَانِ حِكْمَةِ الْعَابِدِينَ
The tongue of wisdom among the worshippers.

وَ نَاصِرِ دِينِ اللَّهِ
The helper of God’s religion.

وَ وَلِيِّ أَمْرِ اللَّهِ
The guardian of God’s command.

وَ بُسْتَانِ حِكْمَةِ اللَّهِ
The garden of God’s wisdom.

وَ عَيْبَةِ عِلْمِهِ
The treasury of His knowledge.

سَمِحٌ سَخِيٌّ بَهِيٌّ بُهْلُولٌ زَكِيٌّ
Generous, noble, handsome, cheerful, pure.

أَبْطَحِيٌّ رَضِيٌّ مِقْدَامٌ هُمَامٌ
Of the people of al-Abtah, content, brave, and high-minded.

صَابِرٌ صَوَّامٌ مُهَذَّبٌ قَوَّامٌ
Patient, fasting, adorned, ever-vigilant in prayer.

قَاطِعُ الْأَصْلَابِ وَ مُفَرِّقُ الْأَحْزَابِ
Breaker of backs and scatterer of armies.

أَرْبَطُهُمْ عِنَاناً
The firmest of them in holding the reins of war.

وَ أَثْبَتُهُمْ جَنَاناً
The steadiest of them in heart.

وَ أَمْضَاهُمْ عَزِيمَةً
The most resolute in purpose.

وَ أَشَدُّهُمْ شَكِيمَةً
The sternest in disposition.

أَسَدٌ بَاسِلٌ يَطْحَنُهُمْ فِي الْحُرُوبِ إِذَا ازْدَلَفَتِ الْأَسِنَّةُ
A lion of the thicket, grinding them to pieces in battle when lances clash.

وَ قَرُبَتِ الْأَعِنَّةُ طَحْنَ الرَّحَى
And when the reins draw near, he crushes the enemy host like a mill.

وَ يَذْرُوهُمْ فِيهَا ذَرْوَ الرِّيحِ الْهَشِيمَ
In that battle, he scatters them like wind scattering chaff.

لَيْثُ الْحِجَازِ وَ كَبْشُ الْعِرَاقِ
The lion of the Hijaz and the ram of Iraq.

مَكِّيٌّ مَدَنِيٌّ خَيْفِيٌّ عَقَبِيٌّ
A Meccan, Medinan, of Khayf and of al-‘Aqabah.

بَدْرِيٌّ أُحُدِيٌّ شَجَرِيٌّ مُهَاجِرِيٌّ
Of Badr, of Uhud, of the tree, and of the Emigration.

مِنَ الْعَرَبِ سَيِّدُهَا
Among the Arabs, he is their lord.

وَ مِنَ الْوَغَى لَيْثُهَا
And in war, he is their lion.

وَارِثُ الْمَشْعَرَيْنِ
The heir of the two sacred sites, al-Mash‘ar al-Haram and Muzdalifah.

وَ أَبُو السِّبْطَيْنِ الْحَسَنِ وَ الْحُسَيْنِ
And the father of the two grandsons, Hasan and Husayn.

ذَاكَ جَدِّي عَلِيُّ بْنُ أَبِي طَالِبٍ
That is my grandfather, Ali ibn Abi Talib.

ثُمَّ قَالَ أَنَا ابْنُ فَاطِمَةَ الزَّهْرَاءِ
Then he said: I am the son of Fatimah al-Zahra.

أَنَا ابْنُ سَيِّدَةِ النِّسَاءِ
I am the son of the Mistress of Women.

فَلَمْ يَزَلْ يَقُولُ أَنَا أَنَا حَتَّى ضَجَّ النَّاسُ بِالْبُكَاءِ وَ النَّحِيبِ
He kept saying, “I, I,” until the people’s weeping and wailing rose to a cry.

وَ خَشِيَ يَزِيدُ لَعَنَهُ اللَّهُ أَنْ يَكُونَ فِتْنَةٌ
Yazid—may God’s curse be upon him—feared that a disturbance might break out.

فَأَمَرَ الْمُؤَذِّنَ فَقَطَعَ عَلَيْهِ الْكَلَامَ
So he ordered the caller to prayer to begin, and the young man fell silent.

فَلَمَّا قَالَ الْمُؤَذِّنُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ
When the caller said, “الله اکبر، الله اکبر,”

قَالَ عَلِيٌّ لَا أَكْبَرُ مِنَ اللَّهِ
Ali (AS) said, “Nothing is greater than God.”

فَلَمَّا قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ
When he said, “I bear witness that there is no god but Allah,”

قَالَ عَلِيُّ بْنُ الْحُسَيْنِ شَهِدَ بِهَا شَعْرِي وَ بَشَرِي وَ لَحْمِي وَ دَمِي
Ali ibn al-Husayn said, “My hair, skin, flesh, and blood all bear witness to this.”

فَلَمَّا قَالَ الْمُؤَذِّنُ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ
When the caller said, “I bear witness that Muhammad is the Messenger of God,”

الْتَفَتَ مِنْ فَوْقِ الْمِنْبَرِ إِلَى يَزِيدَ فَقَالَ
he turned from atop the pulpit toward Yazid and said:

مُحَمَّدٌ هَذَا جَدِّي أَمْ جَدُّكَ يَا يَزِيدُ
“Is this Muhammad my grandfather or yours, Yazid?

فَإِنْ زَعَمْتَ أَنَّهُ جَدُّكَ فَقَدْ كَذَبْتَ وَ كَفَرْتَ
If you claim that he is your grandfather, you have lied and fallen into unbelief.

وَ إِنْ زَعَمْتَ أَنَّهُ جَدِّي فَلِمَ قَتَلْتَ عِتْرَتَهُ
And if you claim that he is my grandfather, why, then, did you kill his family?”

قَالَ وَ فَرَغَ الْمُؤَذِّنُ مِنَ الْأَذَانِ وَ الْإِقَامَةِ
The narrator said: The caller finished the call to prayer and the iqama.

وَ تَقَدَّمَ يَزِيدُ فَصَلَّى صَلَاةَ الظُّهْرِ
Yazid then stepped forward and performed the noon prayer.

قَالَ وَ رُوِيَ أَنَّهُ كَانَ فِي مَجْلِسِ يَزِيدَ هَذَا حَبْرٌ مِنْ أَحْبَارِ الْيَهُودِ
The narrator said: It is also related that a Jewish scholar was present at this gathering of Yazid’s.

فَقَالَ مَنْ هَذَا الْغُلَامُ يَا أَمِيرَ الْمُؤْمِنِينَ
He asked, “Who is this young man, Commander of the Faithful?”

قَالَ هُوَ عَلِيُّ بْنُ الْحُسَيْنِ
He replied, “He is Ali ibn al-Husayn.”

قَالَ فَمَنِ الْحُسَيْنُ
“Who is Husayn?”

قَالَ ابْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ
“The son of Ali ibn Abi Talib.”

قَالَ فَمَنْ أُمُّهُ
“And who is his mother?”

قَالَ أُمُّهُ فَاطِمَةُ بِنْتُ مُحَمَّدٍ
“His mother is Fatima, the daughter of Muhammad.”

فَقَالَ الْحَبْرُ يَا سُبْحَانَ اللَّهِ
The scholar said, “Glory be to God!

فَهَذَا ابْنُ بِنْتِ نَبِيِّكُمْ قَتَلْتُمُوهُ فِي هَذِهِ السُّرْعَةِ
So this is the son of your Prophet’s daughter, whom you have killed so soon after his passing?

بِئْسَمَا خَلَفْتُمُوهُ فِي ذُرِّيَّتِهِ
What vile successors you have been to his children.

وَ اللَّهِ لَوْ تَرَكَ فِينَا مُوسَى بْنُ عِمْرَانَ سِبْطاً مِنْ صُلْبِهِ
By God, if Moses son of Imran had left among us a child of his own,

لَظَنَنَّا أَنَّا كُنَّا نَعْبُدُهُ مِنْ دُونِ رَبِّنَا
we would have been certain to worship him rather than our Lord.

وَ أَنْتُمْ إِنَّمَا فَارَقَكُمْ نَبِيُّكُمْ بِالْأَمْسِ
Yet your Prophet departed from among you only yesterday.”

فَوَثَبْتُمْ عَلَى ابْنِهِ فَقَتَلْتُمُوهُ
Then you attacked his son and killed him.

سَوْءَةً لَكُمْ مِنْ أُمَّةٍ
How vile of you, O community!

وَيْلَكَ أَيُّهَا الْخَاطِبُ اشْتَرَيْتَ مَرْضَاةَ الْمَخْلُوقِ بِسَخَطِ الْخَالِقِ
Woe to you, preacher! You have bought the approval of the created at the cost of the Creator’s wrath.

فَتَبَوَّأْ مَقْعَدَكَ مِنَ النَّارِ
So choose your place in the Fire.

وَ لَقَدْ أَحْسَنَ ابْنُ سِنَانٍ الْخَفَاجِيُّ فِي وَصْفِ أَمِيرِ الْمُؤْمِنِينَ ع بِقَوْلِهِ-
Indeed, Ibn Sinan al-Khafaji composed these fine verses in praise of the Commander of the Faithful (AS):

أَ عَلَى الْمَنَابِرِ تُعْلِنُونَ بِسَبِّهِ-
Do you openly revile him from your pulpits,

وَ بِسَيْفِهِ نُصِبَتْ لَكُمْ أَعْوَادُهَا
when your pulpits’ scaffolding stands by his sword?

وَ قَالَ صَاحِبُ الْمَنَاقِبِ وَ غَيْرُهُ رُوِيَ أَنَّ يَزِيدَ لَعَنَهُ اللَّهُ أَمَرَ بِمِنْبَرٍ وَ خَطِيبٍ
The author of *Al-Manaqib* and others have related that Yazid—may God curse him—ordered that a pulpit and a preacher be brought.

لِيُخْبِرَ النَّاسَ بِمَسَاوِي الْحُسَيْنِ وَ عَلِيٍّ ع وَ مَا فَعَلَا
The preacher was to inform the people of the wicked deeds of Husayn and Ali (AS), and of what they had done.

فَصَعِدَ الْخَطِيبُ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ
The preacher mounted the pulpit and praised and glorified God.

ثُمَّ أَكْثَرَ الْوَقِيعَةَ فِي عَلِيٍّ وَ الْحُسَيْنِ
Then he spoke at length, condemning Ali and Husayn,

وَ أَطْنَبَ فِي تَقْرِيظِ مُعَاوِيَةَ وَ يَزِيدَ لَعَنَهُمَا اللَّهُ
and praising Mu‘awiya and Yazid—may God curse them both.

فَذَكَرَهُمَا بِكُلِّ جَمِيلٍ
He spoke of them only in glowing terms.

قَالَ فَصَاحَ بِهِ عَلِيُّ بْنُ الْحُسَيْنِ
The narrator said: Then Ali ibn al-Husayn cried out to him:

وَيْلَكَ أَيُّهَا الْخَاطِبُ اشْتَرَيْتَ مَرْضَاةَ الْمَخْلُوقِ بِسَخَطِ الْخَالِقِ
Woe to you, preacher! You have bought the approval of the created at the cost of the Creator’s wrath.

فَتَبَوَّأْ مَقْعَدَكَ مِنَ النَّارِ
So choose your place in the Fire.

ثُمَّ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَا يَزِيدُ ائْذَنْ لِي حَتَّى أَصْعَدَ هَذِهِ الْأَعْوَادَ
Then Ali ibn al-Husayn (AS) said: “Yazid, let me climb onto this wood”—meaning the pulpit—

فَأَتَكَلَّمَ بِكَلِمَاتٍ لِلَّهِ فِيهِنَّ رِضاً
“so that I may say words that will please God

وَ لِهَؤُلَاءِ الْجُلَسَاءِ فِيهِنَّ أَجْرٌ وَ ثَوَابٌ
and bring reward and merit to those present.”

قَالَ فَأَبَى يَزِيدُ عَلَيْهِ ذَلِكَ
The narrator said: Yazid refused to let him.

فَقَالَ النَّاسُ يَا أَمِيرَ الْمُؤْمِنِينَ ائْذَنْ لَهُ فَلْيَصْعَدِ الْمِنْبَرَ
But the people said, “Commander of the Faithful, let him mount the pulpit,

فَلَعَلَّنَا نَسْمَعُ مِنْهُ شَيْئاً
so that we may hear something from him.”

فَقَالَ إِنَّهُ إِنْ صَعِدَ لَمْ يَنْزِلْ إِلَّا بِفَضِيحَتِي
He replied, “If he mounts it, he will come down only after disgracing me

وَ بِفَضِيحَةِ آلِ أَبِي سُفْيَانَ
and the house of Abu Sufyan.”

فَقِيلَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَا قَدْرُ مَا يُحْسِنُ هَذَا
They said to him, “Commander of the Faithful, how eloquently this man speaks!”

فَقَالَ إِنَّهُ مِنْ أَهْلِ بَيْتٍ قَدْ زُقُّوا الْعِلْمَ زَقّاً
He answered, “He comes from a family to whom knowledge has been imparted as though they had tasted it.”

قَالَ فَلَمْ يَزَالُوا بِهِ حَتَّى أَذِنَ لَهُ
The narrator said: They kept pressing him until he gave permission.

فَصَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ
Then he ascended the pulpit and praised and glorified God.

ثُمَّ خَطَبَ خُطْبَةً أَبْكَى مِنْهَا الْعُيُونَ
He delivered a sermon that brought tears to people’s eyes

وَ أَوْجَلَ مِنْهَا الْقُلُوبَ
and filled their hearts with fear.

ثُمَّ قَالَ أَيُّهَا النَّاسُ أُعْطِينَا سِتّاً وَ فُضِّلْنَا بِسَبْعٍ
Then he said, “O people! We have been granted six qualities, and have been favored with seven.”

أُعْطِينَا الْعِلْمَ وَ الْحِلْمَ وَ السَّمَاحَةَ وَ الْفَصَاحَةَ وَ الشَّجَاعَةَ وَ الْمَحَبَّةَ فِي قُلُوبِ الْمُؤْمِنِينَ
“We have been granted knowledge, forbearance, generosity, eloquence, courage, and love in the hearts of the believers.

وَ فُضِّلْنَا بِأَنَّ مِنَّا النَّبِيَّ الْمُخْتَارَ مُحَمَّداً
And we have been favored in that the Chosen Prophet, Muhammad (PBUH), is one of us;

وَ مِنَّا الصِّدِّيقُ
the Truthful One, (Ali), is one of us;

وَ مِنَّا الطَّيَّارُ
the One Who Flies, (Ja‘far al-Tayyar), is one of us;

وَ مِنَّا أَسَدُ اللَّهِ وَ أَسَدُ رَسُولِهِ
the Lion of God and the Lion of His Messenger, (Hamza), is one of us;

وَ مِنَّا سِبْطَا هَذِهِ الْأُمَّةِ
and the two grandsons of this community, (Hasan and Husayn), are of us.

مَنْ عَرَفَنِي فَقَدْ عَرَفَنِي
Whoever knows me already knows me.

وَ مَنْ لَمْ يَعْرِفْنِي أَنْبَأْتُهُ بِحَسَبِي وَ نَسَبِي
And whoever does not know me, I shall tell him of my nobility and lineage.”

قَالَ فَأَمَرَ بِهِ يَزِيدُ لَعَنَهُ اللَّهُ فَوُجِئَ فِي حَلْقِهِ ثَلَاثاً
The narrator said: Then Yazid—may God’s curse be upon him—ordered that the scholar be struck three times on the throat (or beaten on the chest).

فَقَامَ الْحَبْرُ وَ هُوَ يَقُولُ إِنْ شِئْتُمْ فَاضْرِبُونِي
The scholar rose and said, “You may beat me, if you wish,

وَ إِنْ شِئْتُمْ فَاقْتُلُونِي أَوْ فَذَرُونِي
or kill me, or let me go.

فَإِنِّي أَجِدُ فِي التَّوْرَاةِ أَنَّ مَنْ قَتَلَ ذُرِّيَّةَ نَبِيٍّ
For I find in the Torah that whoever kills the children of a prophet

لَا يَزَالُ مَلْعُوناً أَبَداً مَا بَقِيَ
will remain accursed forever, for as long as the world endures.

فَإِذَا مَاتَ يُصْلِيهِ اللَّهُ نَارَ جَهَنَّمَ
And when he dies, God will burn him in the Fire of Hell.”

❇️Rhythmic Translation
Using a syllabic rhythm close to the meter of “مُتَقارِب» (فَعولُن فَعولُن فَعولُن فَعول,” which is especially suited to gatherings of mourning and devotional recitation, this metrical translation is offered. In this version, internal rhymes and emotional intensity are brought to their height:

💫🔆 قَالَ السَّيِّدُ وَ دَعَا يَزِيدُ الْخَاطِبَ
The Master said: “Yazid, summon that preacher here.”

وَ أَمَرَهُ أَنْ يَصْعَدَ الْمِنْبَرَ فَيَذُمَّ الْحُسَيْنَ وَ أَبَاهُ صَلَوَاتُ اللَّهِ عَلَيْهِمَا
“Bid him mount the pulpit, and revile Husayn and Ali (AS).”

فَصَعِدَ وَ بَالَغَ فِي ذَمِّ أَمِيرِ الْمُؤْمِنِينَ وَ الْحُسَيْنِ الشَّهِيدِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا
He mounted, and in censuring that martyr and master, went too far.

وَ الْمَدْحِ لِمُعَاوِيَةَ وَ يَزِيدَ
And praise of Mu‘awiya and Yazid flowed freely from his lips.

فَصَاحَ بِهِ عَلِيُّ بْنُ الْحُسَيْنِ ع
From deep within his heart, Ali ibn al-Husayn (AS) cried out:

وَيْلَكَ أَيُّهَا الْخَاطِبُ اشْتَرَيْتَ مَرْضَاةَ الْمَخْلُوقِ بِسَخَطِ الْخَالِقِ
“Woe to you, who buy the people’s pleasure with the wrath of God!

فَتَبَوَّأْ مَقْعَدَكَ مِنَ النَّارِ
Then take your place in the Fire; this is what you deserve.”

وَ قَالَ صَاحِبُ الْمَنَاقِبِ وَ غَيْرُهُ رُوِيَ أَنَّ يَزِيدَ لَعَنَهُ اللَّهُ أَمَرَ بِمِنْبَرٍ وَ خَطِيبٍ
It is related in *Manāqib* that the vile Yazid appointed a preacher to mount the pulpit.

لِيُخْبِرَ النَّاسَ بِمَسَاوِي الْحُسَيْنِ وَ عَلِيٍّ ع وَ مَا فَعَلَا
His charge was to show the people the faults of Husayn and Ali and expose them.

فَصَعِدَ الْخَطِيبُ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ
The preacher ascended the pulpit, praise and glorification of God upon his lips.

ثُمَّ أَكْثَرَ الْوَقِيعَةَ فِي عَلِيٍّ وَ الْحُسَيْنِ
Then he began to heap abuse on the two of them.

وَ أَطْنَبَ فِي تَقْرِيظِ مُعَاوِيَةَ وَ يَزِيدَ لَعَنَهُمَا اللَّهُ
He spoke at length in praise of Muawiya and Yazid,

فَذَكَرَهُمَا بِكُلِّ جَمِيلٍ
recounting and extolling every virtue in them.

قَالَ فَصَاحَ بِهِ عَلِيُّ بْنُ الْحُسَيْنِ
Then Ali ibn al-Husayn sprang up in anger and cried out:

وَيْلَكَ أَيُّهَا الْخَاطِبُ اشْتَرَيْتَ مَرْضَاةَ الْمَخْلُوقِ بِسَخَطِ الْخَالِقِ
“Woe to you! You have bought the people’s approval at the cost of God’s wrath.

فَتَبَوَّأْ مَقْعَدَكَ مِنَ النَّارِ
Take your place in the Fire; that is your due.”

ثُمَّ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَا يَزِيدُ ائْذَنْ لِي حَتَّى أَصْعَدَ هَذِهِ الْأَعْوَادَ
He turned to Yazid and said, “Let me climb these steps,

فَأَتَكَلَّمَ بِكَلِمَاتٍ لِلَّهِ فِيهِنَّ رِضاً
so that I may speak words that will earn God’s pleasure

وَ لِهَؤُلَاءِ الْجُلَسَاءِ فِيهِنَّ أَجْرٌ وَ ثَوَابٌ
and bring reward to those gathered here.”

قَالَ فَأَبَى يَزِيدُ عَلَيْهِ ذَلِكَ
Yazid refused; he would not grant this plain request.

فَقَالَ النَّاسُ يَا أَمِيرَ الْمُؤْمِنِينَ ائْذَنْ لَهُ فَلْيَصْعَدِ الْمِنْبَرَ
The people said, “Commander of the Faithful, let this young man ascend the pulpit.

فَلَعَلَّنَا نَسْمَعُ مِنْهُ شَيْئاً
Perhaps we may hear a word or two from him.”

فَقَالَ إِنَّهُ إِنْ صَعِدَ لَمْ يَنْزِلْ إِلَّا بِفَضِيحَتِي
Yazid replied, “If he climbs up, he will come down only after disgracing me

وَ بِفَضِيحَةِ آلِ أَبِي سُفْيَانَ
and bringing shame upon the house of Abu Sufyan.”

فَقِيلَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَا قَدْرُ مَا يُحْسِنُ هَذَا
They said, “Commander, how eloquently this young man speaks!”

فَقَالَ إِنَّهُ مِنْ أَهْلِ بَيْتٍ قَدْ زُقُّوا الْعِلْمَ زَقّاً
He replied, “He comes from a family who have been steeped in knowledge as though it were a drink.”

قَالَ فَلَمْ يَزَالُوا بِهِ حَتَّى أَذِنَ لَهُ
They pressed him so insistently that at last he gave permission and said, “Very well.”

فَصَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ
The young man ascended the pulpit and began with praise and glorification of God.

ثُمَّ خَطَبَ خُطْبَةً أَبْكَى مِنْهَا الْعُيُونَ
Then he delivered a sermon that brought tears to the eyes

وَ أَوْجَلَ مِنْهَا الْقُلُوبَ
and left hearts trembling with fear.

ثُمَّ قَالَ أَيُّهَا النَّاسُ أُعْطِينَا سِتّاً وَ فُضِّلْنَا بِسَبْعٍ
He said, “O people! We have been granted six things and distinguished above others by seven:

أُعْطِينَا الْعِلْمَ وَ الْحِلْمَ وَ السَّمَاحَةَ وَ الْفَصَاحَةَ وَ الشَّجَاعَةَ وَ الْمَحَبَّةَ فِي قُلُوبِ الْمُؤْمِنِينَ
knowledge, forbearance, generosity, eloquence, courage, and the love of the faithful in their hearts.

وَ فُضِّلْنَا بِأَنَّ مِنَّا النَّبِيَّ الْمُخْتَارَ مُحَمَّداً
And among the distinctions that are ours is the Chosen Prophet, Ahmad.

وَ مِنَّا الصِّدِّيقُ
Among us is the Greatest Veracious One.

وَ مِنَّا الطَّيَّارُ
Among us is the one who flies in Paradise.

وَ مِنَّا أَسَدُ اللَّهِ وَ أَسَدُ رَسُولِهِ
And from among us is the Lion of God and His Messenger.

وَ مِنَّا سِبْطَا هَذِهِ الْأُمَّةِ
And from among us are the two grandsons of this community.

مَنْ عَرَفَنِي فَقَدْ عَرَفَنِي
Whoever knows me, knows me.

وَ مَنْ لَمْ يَعْرِفْنِي أَنْبَأْتُهُ بِحَسَبِي وَ نَسَبِي
And whoever does not, I shall tell him of my lineage.

أَيُّهَا النَّاسُ أَنَا ابْنُ مَكَّةَ وَ مِنَى
O people! I am the son of Mecca and Mina.

أَنَا ابْنُ زَمْزَمَ وَ الصَّفَا
I am the son of Zamzam and Safa.

أَنَا ابْنُ مَنْ حَمَلَ الرُّكْنَ بِأَطْرَافِ الرِّدَا
I am the son of him who gathered the Black Stone in the corner of his cloak.

أَنَا ابْنُ خَيْرِ مَنِ ائْتَزَرَ وَ ارْتَدَى
I am the son of the finest wearer of the waistcloth and mantle.

أَنَا ابْنُ خَيْرِ مَنِ انْتَعَلَ وَ احْتَفَى
I am the son of the finest wearer of shoes and walker barefoot.

أَنَا ابْنُ خَيْرِ مَنْ طَافَ وَ سَعَى
I am the son of the finest circumambulator and one who hastened between Safa and Marwa.

أَنَا ابْنُ خَيْرِ مَنْ حَجَّ وَ لَبَّى
I am the son of the finest pilgrim, the finest to cry, “Here I am.”

أَنَا ابْنُ مَنْ حُمِلَ عَلَى الْبُرَاقِ فِي الْهَوَاءِ
I am the son of him who rode al-Buraq through the heavens.

أَنَا ابْنُ مَنْ أُسْرِيَ بِهِ مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى
I am the son of him who was carried from the Sacred Mosque to the Farthest Mosque.

أَنَا ابْنُ مَنْ بَلَغَ بِهِ جَبْرَئِيلُ إِلَى سِدْرَةِ الْمُنْتَهَى
I am the son of him whom Gabriel brought to the Lote Tree of the Utmost Boundary.

أَنَا ابْنُ مَنْ دَنا فَتَدَلَّى فَكانَ قابَ قَوْسَيْنِ أَوْ أَدْنى
I am the son of him who drew near and came closer, until he was at the distance of two bow-lengths, or nearer.

أَنَا ابْنُ مَنْ صَلَّى بِمَلَائِكَةِ السَّمَاءِ
I am the son of him who stood in prayer with the angels of heaven.

أَنَا ابْنُ مَنْ أَوْحَى إِلَيْهِ الْجَلِيلُ مَا أَوْحَى
I am the son of him to whom God revealed what He willed.

أَنَا ابْنُ مُحَمَّدٍ الْمُصْطَفَى
I am the son of Muhammad, the Chosen One.

أَنَا ابْنُ عَلِيٍّ الْمُرْتَضَى
I am the son of Ali, the Well-Pleased.

أَنَا ابْنُ مَنْ ضَرَبَ خَرَاطِيمَ الْخَلْقِ حَتَّى قَالُوا لَا إِلَهَ إِلَّا اللَّهُ
I am the son of him who struck the noses of the people until they said, “There is no god but God.”

أَنَا ابْنُ مَنْ ضَرَبَ بَيْنَ يَدَيْ رَسُولِ اللَّهِ بِسَيْفَيْنِ
I am the son of him who fought beside the Messenger with two swords

وَ طَعَنَ بِرُمْحَيْنِ
and thrust with two spears,

وَ هَاجَرَ الْهِجْرَتَيْنِ
made two migrations,

وَ بَايَعَ الْبَيْعَتَيْنِ
and pledged allegiance twice.

وَ قَاتَلَ بِبَدْرٍ وَ حُنَيْنٍ
He fought at Badr and Hunayn,

وَ لَمْ يَكْفُرْ بِاللَّهِ طَرْفَةَ عَيْنٍ
and never disbelieved, not even for the blink of an eye.

أَنَا ابْنُ صَالِحِ الْمُؤْمِنِينَ
I am the son of the most righteous of believers,

وَ وَارِثِ النَّبِيِّينَ
the heir of the prophets,

وَ قَامِعِ الْمُلْحِدِينَ
the vanquisher of the unbelievers,

وَ يَعْسُوبِ الْمُسْلِمِينَ
the leader of the Muslims,

وَ نُورِ الْمُجَاهِدِينَ
the light of those who strive,

وَ زَيْنِ الْعَابِدِينَ
the adornment of the devoted,

وَ تَاجِ الْبَكَّائِينَ
the crown of those who weep,

وَ أَصْبَرِ الصَّابِرِينَ
and the most steadfast of the steadfast.

وَ أَفْضَلِ الْقَائِمِينَ مِنْ آلِ يَاسِينَ
And the foremost among the devotees of the Family of Yasin.

رَسُولِ رَبِّ الْعَالَمِينَ
The Messenger of the Lord of the worlds.

أَنَا ابْنُ الْمُؤَيَّدِ بِجَبْرَئِيلَ الْمَنْصُورِ بِمِيكَائِيلَ
I am the son of him who was strengthened by Gabriel and aided by Michael.

أَنَا ابْنُ الْمُحَامِي عَنْ حَرَمِ الْمُسْلِمِينَ
I am the son of the defender of the Muslims’ sanctity,

وَ قَاتِلِ الْمَارِقِينَ وَ النَّاكِثِينَ وَ الْقَاسِطِينَ
the slayer of the renegades, the oath-breakers, and the unjust.

وَ الْمُجَاهِدِ أَعْدَاءَهُ النَّاصِبِينَ
The warrior against the enemies who bear enmity toward the Ahl al-Bayt.

وَ أَفْخَرِ مَنْ مَشَى مِنْ قُرَيْشٍ أَجْمَعِينَ
The most illustrious of Quraysh’s wayfarers.

وَ أَوَّلِ مَنْ أَجَابَ وَ اسْتَجَابَ لِلَّهِ وَ لِرَسُولِهِ مِنَ الْمُؤْمِنِينَ
The first of the believers to answer God and His Messenger and accept their call.

وَ أَوَّلِ السَّابِقِينَ
The foremost of the pioneers.

وَ قَاصِمِ الْمُعْتَدِينَ
The breaker of the aggressors.

وَ مُبِيدِ الْمُشْرِكِينَ
The vanquisher of the polytheists.

وَ سَهْمٍ مِنْ مَرَامِي اللَّهِ عَلَى الْمُنَافِقِينَ
An arrow of truth aimed against the hypocrites.

وَ لِسَانِ حِكْمَةِ الْعَابِدِينَ
The voice of wisdom among the devout.

وَ نَاصِرِ دِينِ اللَّهِ
The ally of God’s religion.

وَ وَلِيِّ أَمْرِ اللَّهِ
The guardian of God’s cause.

وَ بُسْتَانِ حِكْمَةِ اللَّهِ
The garden of divine wisdom.

وَ عَيْبَةِ عِلْمِهِ
Its storehouse of knowledge.

سَمِحٌ سَخِيٌّ بَهِيٌّ بُهْلُولٌ زَكِيٌّ
Generous, noble, gracious, good-natured, pure.

أَبْطَحِيٌّ رَضِيٌّ مِقْدَامٌ هُمَامٌ
Of the people of Batha, content, valiant, high-minded.

صَابِرٌ صَوَّامٌ مُهَذَّبٌ قَوَّامٌ
Patient, fasting, adorned, ever-vigilant in prayer.

قَاطِعُ الْأَصْلَابِ وَ مُفَرِّقُ الْأَحْزَابِ
The breaker of his enemies’ backs and scatterer of their ranks.

أَرْبَطُهُمْ عِنَاناً
The firmest hand upon the reins.

وَ أَثْبَتُهُمْ جَنَاناً
The steadiest of heart.

وَ أَمْضَاهُمْ عَزِيمَةً
The most resolute in purpose.

وَ أَشَدُّهُمْ شَكِيمَةً
The fiercest in temperament.

أَسَدٌ بَاسِلٌ يَطْحَنُهُمْ فِي الْحُرُوبِ إِذَا ازْدَلَفَتِ الْأَسِنَّةُ
A fearless lion who, when spears close in battle, grinds the army beneath him.

وَ قَرُبَتِ الْأَعِنَّةُ طَحْنَ الرَّحَى
And when bridles clash, he shreds the enemy like a millstone.

وَ يَذْرُوهُمْ فِيهَا ذَرْوَ الرِّيحِ الْهَشِيمَ
On that battlefield, he scatters them as the wind scatters chaff.

لَيْثُ الْحِجَازِ وَ كَبْشُ الْعِرَاقِ
The lion of the Hijaz and the ram of Iraq.

مَكِّيٌّ مَدَنِيٌّ خَيْفِيٌّ عَقَبِيٌّ
Meccan, Medinan, Khayfi, and of the Hereafter.

بَدْرِيٌّ أُحُدِيٌّ شَجَرِيٌّ مُهَاجِرِيٌّ
Of Badr, Uhud, the Tree, and the Emigration.

مِنَ الْعَرَبِ سَيِّدُهَا
Among the Arabs, their chieftain.

وَ مِنَ الْوَغَى لَيْثُهَا
In battle, the lion of their wilderness.

وَارِثُ الْمَشْعَرَيْنِ
Heir to the two sacred sites.

وَ أَبُو السِّبْطَيْنِ الْحَسَنِ وَ الْحُسَيْنِ
And father of the two grandsons, Hasan and Husayn.

ذَاكَ جَدِّي عَلِيُّ بْنُ أَبِي طَالِبٍ
He is my grandfather, Ali ibn Abi Talib.

ثُمَّ قَالَ أَنَا ابْنُ فَاطِمَةَ الزَّهْرَاءِ
Then he said, “I am the son of Fatima al-Zahra.”

أَنَا ابْنُ سَيِّدَةِ النِّسَاءِ
“I am the son of the Lady of all Women.”

فَلَمْ يَزَلْ يَقُولُ أَنَا أَنَا حَتَّى ضَجَّ النَّاسُ بِالْبُكَاءِ وَ النَّحِيبِ
He went on repeating, “I… I…” until the people were overcome with weeping and cries of grief.

وَ خَشِيَ يَزِيدُ لَعَنَهُ اللَّهُ أَنْ يَكُونَ فِتْنَةٌ
The accursed Yazid feared that a revolt might break out.

فَأَمَرَ الْمُؤَذِّنَ فَقَطَعَ عَلَيْهِ الْكَلَامَ
So he ordered the muezzin to interrupt him.

فَلَمَّا قَالَ الْمُؤَذِّنُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ
When the muezzin said, “الله اکبر، الله اکبر.”

قَالَ عَلِيٌّ لَا شَيْ‌ءَ أَكْبَرُ مِنَ اللَّهِ
Ali (AS) said, “Nothing is greater than God.”

فَلَمَّا قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ
When the muezzin said, “I bear witness that there is no god but God,”

قَالَ عَلِيُّ بْنُ الْحُسَيْنِ شَهِدَ بِهَا شَعْرِي وَ بَشَرِي وَ لَحْمِي وَ دَمِي
Ali ibn al-Husayn said, “My hair, skin, flesh, and blood all bear witness to it.”

فَلَمَّا قَالَ الْمُؤَذِّنُ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ
When the muezzin said, “I bear witness that Muhammad is the Messenger of God,”

الْتَفَتَ مِنْ فَوْقِ الْمِنْبَرِ إِلَى يَزِيدَ فَقَالَ
he turned from the pulpit toward Yazid and said,

مُحَمَّدٌ هَذَا جَدِّي أَمْ جَدُّكَ يَا يَزِيدُ
“Is this Muhammad my grandfather or yours, O Yazid?

فَإِنْ زَعَمْتَ أَنَّهُ جَدُّكَ فَقَدْ كَذَبْتَ وَ كَفَرْتَ
If you claim he is your grandfather, you have lied and disbelieved.

وَ إِنْ زَعَمْتَ أَنَّهُ جَدِّي فَلِمَ قَتَلْتَ عِتْرَتَهُ
And if you claim he is my grandfather, why did you kill his family?”

قَالَ وَ فَرَغَ الْمُؤَذِّنُ مِنَ الْأَذَانِ وَ الْإِقَامَةِ
The muezzin finished the call to prayer and the iqama.

وَ تَقَدَّمَ يَزِيدُ فَصَلَّى صَلَاةَ الظُّهْرِ
Yazid stepped forward and performed the noon prayer.

قَالَ وَ رُوِيَ أَنَّهُ كَانَ فِي مَجْلِسِ يَزِيدَ هَذَا حَبْرٌ مِنْ أَحْبَارِ الْيَهُودِ
It is also related that a Jewish scholar was present at that gathering.

فَقَالَ مَنْ هَذَا الْغُلَامُ يَا أَمِيرَ الْمُؤْمِنِينَ
He asked, “Who is this young man, O Commander of the Faithful?”

قَالَ هُوَ عَلِيُّ بْنُ الْحُسَيْنِ
He replied, “He is Ali ibn al-Husayn.”

قَالَ فَمَنِ الْحُسَيْنُ
“Who was Husayn?”

قَالَ ابْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ
“The son of Ali ibn Abi Talib.”

قَالَ فَمَنْ أُمُّهُ
“And who was his mother?”

قَالَ أُمُّهُ فَاطِمَةُ بِنْتُ مُحَمَّدٍ
“His mother was Fatima, the daughter of Muhammad.”

فَقَالَ الْحَبْرُ يَا سُبْحَانَ اللَّهِ
The scholar said, “Glory be to God!

فَهَذَا ابْنُ بِنْتِ نَبِيِّكُمْ قَتَلْتُمُوهُ فِي هَذِهِ السُّرْعَةِ
This is the son of your Prophet’s daughter, and you killed him so soon after his birth?!

بِئْسَمَا خَلَفْتُمُوهُ فِي ذُرِّيَّتِهِ
What wretched successors you were to his descendants!

وَ اللَّهِ لَوْ تَرَكَ فِينَا مُوسَى بْنُ عِمْرَانَ سِبْطاً مِنْ صُلْبِهِ
By God, if Moses had left among us a child of his own blood…”

Explanation of the vocabulary and rhetorical and historical nuances:
1. «أَنَا ابْنُ مَنْ حَمَلَ الرُّكْنَ بِأَطْرَافِ الرِّدَا»
Vocabulary analysis:
«أَنَا ابْنُ» = “I am the son of …”
The repetition of «أَنَا ابْنُ» at the beginning of all three sentences emphasizes lineage and brings it honour. This is a form of proud affirmation and honouring one’s family, not arrogance; in the lives of the Infallibles, it is an acknowledgment of God’s blessing.
It points to the blessed and pure lineage of which he is the true fruit.

«حَمَلَ الرُّكْنَ» = In this context, «رُکن» refers to the Black Stone (Hajar al-Aswad), set into a corner of the Kaaba. Some commentators have said that the “Corner” means the black stone sent down from Paradise, a sign of God’s covenant with His servants.
«بِأَطْرَافِ الرِّدَا» = by the corners and edges of his cloak, a large piece of cloth worn over the shoulders.

A detailed historical account centred on the Prophet (PBUH):
In the years before his prophetic mission, when Quraysh were rebuilding the Kaaba and the time came to set the Black Stone in place, a fierce dispute broke out over which tribe would have the honour of doing so. It nearly led to a bloody war. In the midst of this crisis, all the tribes accepted Muhammad al-Amin (PBUH) as their arbitrator.
Guided by divine wisdom, the Prophet (PBUH) spread his cloak on the ground, placed the Black Stone in its centre, and asked each tribe to send one person to hold a corner so that they could all lift it together. When the stone reached its place, the Prophet (PBUH) himself lifted it from the cloak with his blessed hands and set it into the corner of the Kaaba. Thus, the honour of physically carrying the stone, as well as placing it in its final position, belonged to the Messenger of God (PBUH).

A significant point: In this sentence, Imam Sajjad (AS) alludes to two unique qualities of his grandfather. First, the Prophet’s (PBUH) forbearance and wisdom, which turned Quraysh’s potentially bloody dispute into peace and unity; second, his trustworthiness and nobility. Even before his prophethood, he was known as “the Trustworthy,” and he was entrusted with resolving the greatest social crisis of the age of ignorance.

2. «أَنَا ابْنُ خَيْرِ مَنِ ائْتَزَرَ وَ ارْتَدَى»
Vocabulary analysis:
«ائْتَزَرَ»: to tie an izar, an Arab loincloth, around the waist to cover the lower body.

«ارْتَدَى»: to drape a rida, a cloth worn over the shoulders, over the upper body.

An explanation centred on the Prophet (PBUH):
The Prophet (PBUH) was the most exemplary of human beings in lineage, nobility, chastity, and moral purity. In Arab culture, wearing an “izar and rida” symbolised full manhood and masculine dignity. But “the best of those who wore an izar and rida” refers to more than outward dress; it points to the fact that

even at the height of his power and honour, he wore the simplest, cleanest, and most dignified clothing, and never fell into vanity over his appearance.

Here, “best” means foremost in piety, nobility of spirit, chastity, and modesty. The Prophet (PBUH) was the perfect embodiment of modesty and dignity in dress and conduct, as the Quran says of him: «وَ إِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ» (Indeed, you are of tremendous and exalted character.)
It may also refer to his being the one who introduced a distinctive, modest style of dress and made it an example for others to follow.

3. «أَنَا ابْنُ خَيْرِ مَنِ انْتَعَلَ»
Vocabulary analysis:

«انْتَعَلَ»: to put on shoes, preparing to set out and walk.

An explanation centred on the Prophet (PBUH):
“The best of those who wore shoes” means the foremost of people in energy, striving, migration, and setting out in God’s cause. This brief sentence alludes profoundly to the Messenger of God’s (PBUH) life in action:

He never remained at home, content with a life of ease. Rather, to convey his message, he migrated from Mecca to Medina in the historic Hijra; he travelled on foot to the Cave of Thawr; and he went to the battlefield on foot in the battles of Badr, Uhud, and the Trench, as well as dozens of other campaigns.

The Prophet (PBUH) also repeatedly took part in building the mosque, digging the trench, and other construction work. His shoes were always a sign of readiness to move forward in worship and in the work of reforming society.

A finer point: Reports relate that the Prophet (PBUH) urged his companions to wear sturdy, clean shoes so they would always be ready for worship (prayer) and striving in God’s cause (travel and action). This means that Islam is not a religion of stillness, but of constant movement, and the Prophet is the model for this sacred endeavour.
It may also refer to his introducing a particular kind of footwear, becoming its originator and setting an example for others to follow.

Final summary and conclusion (fully revised):
Together, these three phrases paint three vivid portraits of the Prophet’s (PBUH) exalted standing, as seen through the words of Imam Sajjad (AS):

Phrase The Prophet’s (PBUH) station Core message
Bearing the cornerstone in his cloak His station as a wise divine mediator in social disputes Prudence, trustworthiness, and leadership beyond tribal divisions
The finest wearer of the lower garment and cloak His station as a model of moral integrity, modesty, and human dignity; his promotion of wholesome dress Simplicity, decency, and nobility of character
The finest wearer of shoes His station as a figure of dynamism, struggle, migration, and steadfast action in the cause of truth; his distinctive footwear Movement, striving, and constant readiness to serve
Through these three concise phrases, Imam Sajjad (AS), while introducing himself as the “son” of that sacred figure, teaches us that true honour lies not in lineage alone, but in following the practical, ethical, and activist example of his revered forefather. This sermon shows that the Household of the Prophet, even when speaking in praise of themselves, place the praise of their greatest forefather at the forefront, and understand every form of personal pride in the light of pride in the Messenger of God (PBUH).

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أَنَا ابْنُ عَلِيٍّ الْمُرْتَضَى أَنَا ابْنُ مَنْ ضَرَبَ خَرَاطِيمَ الْخَلْقِ حَتَّى قَالُوا لَا إِلَهَ إِلَّا اللَّهُ أَنَا ابْنُ مَنْ ضَرَبَ بَيْنَ يَدَيْ رَسُولِ اللَّهِ بِسَيْفَيْنِ وَ طَعَنَ بِرُمْحَيْنِ وَ هَاجَرَ الْهِجْرَتَيْنِ وَ بَايَعَ الْبَيْعَتَيْنِ وَ قَاتَلَ بِبَدْرٍ وَ حُنَيْنٍ وَ لَمْ يَكْفُرْ بِاللَّهِ طَرْفَةَ ʿAyn

A fluent and comprehensive translation:
“I am the son of Ali, the Chosen One (al-Murtada). I am the son of the one who struck the noses of (the haughty chiefs of) creation until they said, ‘لا إِلهَ إِلَّا اللَّهُ’. I am the son of the one who fought before the Messenger of God (PBUH) with two swords and charged with two spears, who migrated twice and pledged allegiance twice, who fought at Badr and Hunayn, and who never disbelieved in God—not even for the blink of an eye.”

Explanations of key terms and historical and rhetorical nuances:
1. “أَنَا ابْنُ عَلِيٍّ الْمُرْتَضَى”
“الْمُرْتَضَى”: An intensive form from the root “رَضِیَ”, meaning one greatly approved by God: someone whom God chose for Himself and who attained complete contentment. This is the distinctive title of the Commander of the Faithful (AS), and it alludes to the noble verse “وَ رَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا” as well as to the station of divine pleasure (riḍwān) bestowed upon him at the Pledge of the Tree.

2. “ضَرَبَ خَرَاطِيمَ الْخَلْقِ”
“خَرَاطِيمُ”: The plural of “خُرْطُوم”, meaning the nose or the front of the face. In Arabic literature, however, it is a figure of speech for a people’s arrogant chiefs, tyrants, and bullies, since a nose held high is a symbol of pride and conceit.
Here, “ضَرَبَ” means to strike down, humble, and bring to the ground.
Overall meaning: Ali (AS) attacked the arrogant leaders of the Arabs and the polytheists with such force, and defeated them so decisively in battle, that they were humiliated and humbled, submitted to the truth, and professed pure monotheism.

A subtle point: This exceptionally forceful and direct expression shows Islam’s stern response to arrogant disbelief. Ali (AS) did not break the pride of the Age of Ignorance with gentle promises and warnings, but with the blow of the sword, clearing the way for acceptance of “لا إِلَهَ إِلَّا اللَّهُ”. This alludes to his battles at Badr, Uhud, the Trench, Khaybar, and other campaigns against determined polytheists.

3. “ضَرَبَ بَيْنَ يَدَيْ رَسُولِ اللَّهِ بِسَيْفَيْنِ”
“بَيْنَ يَدَيْ”: That is, before, in the presence of, and in full defence of the Messenger of God (PBUH).
“بِسَيْفَيْنِ”: With two swords.
Historical and conceptual explanation:
In the early battles of Islam, Ali (AS) was sometimes so intensely engaged in one-on-one combat and fighting on two fronts that he wielded two swords at once, one in each hand. His famous sword was Dhu al-Fiqar, which the Messenger of God (PBUH) gave him at the Battle of Uhud. Yet in some battles he used two swords to defend the Prophet’s life.

A further point: The verb “ضَرَبَ” is in the past tense, but its form conveys repeated or habitual action. This suggests that it was a constant practice: whenever the Prophet’s (PBUH) life was in danger, Ali (AS) fought in front of him like a shield on both sides.

4. «وَ طَعَنَ بِرُمْحَيْنِ»
«طَعَنَ»: to thrust with a spear—to drive a spear into an enemy’s chest.
«رُمْحَيْنِ»: two spears (each fitted with a spearhead, which he would use for greater accuracy and speed in battle).
Note: In Arab culture, «ضرب» with a sword refers to close combat, while «طعن» with a spear refers to combat at a distance. ʿAli (AS) excelled in both forms of warfare: hand-to-hand combat and long-range spear attacks. This means he had complete mastery of every weapon of war, a testament to his unparalleled military skill.

لَظَنَنَّا أَنَّا كُنَّا نَعْبُدُهُ مِنْ دُونِ رَبِّنَا
We thought he was worshipping us instead of God.

وَ أَنْتُمْ إِنَّمَا فَارَقَكُمْ نَبِيُّكُمْ بِالْأَمْسِ
And yet your Prophet had departed from among you only yesterday.

فَوَثَبْتُمْ عَلَى ابْنِهِ فَقَتَلْتُمُوهُ
Then you attacked his son and put him to death.

سَوْءَةً لَكُمْ مِنْ أُمَّةٍ
How vile this deed of yours is, O community!

قَالَ فَأَمَرَ بِهِ يَزِيدُ لَعَنَهُ اللَّهُ فَوُجِئَ فِي حَلْقِهِ ثَلَاثاً
The accursed Yazid ordered them to strike him three times on the throat or chest.

فَقَامَ الْحَبْرُ وَ هُوَ يَقُولُ إِنْ شِئْتُمْ فَاضْرِبُونِي
The scholar stood up and said, “If you wish, strike me.”

وَ إِنْ شِئْتُمْ فَاقْتُلُونِي أَوْ فَذَرُونِي
“Or kill me, or let me go.”

فَإِنِّي أَجِدُ فِي التَّوْرَاةِ أَنَّ مَنْ قَتَلَ ذُرِّيَّةَ نَبِيٍّ
“For I found in the Torah that whoever kills a Prophet’s family

لَا يَزَالُ مَلْعُوناً أَبَداً مَا بَقِيَ
will remain accursed forever,

فَإِذَا مَاتَ يُصْلِيهِ اللَّهُ نَارَ جَهَنَّمَ
and when he dies, God will burn him in the fire of Hell.”

On Imam Sajjad’s sermon in the mosque in Damascus
✨ Imam Hussein’s sermon was a decisive proof, God’s incontrovertible argument! It left every excuse with nowhere to hide!
The sharpness, thunder, lightning, and downpour of the Imam’s words did more than awaken every sleeper: they brought every dead soul back to life!
✨ Imam Sajjad was not martyred just once, but again and again! The secret of secrets was Imam Sajjad’s presence beside Imam Hussein: he had to remain at his noble father’s side until the very last moment!
His illness was an outward manifestation of his divinely guided strategy!
Without doubt, at his father’s side he attained the highest degree of inward martyrdom and fought alongside him in the Sajjadi struggle!
✨ The Sajjadi struggle is among the hidden realities, just as the burial of Imam Hussein and the martyrs of Karbala was among his hidden deeds!
✨ Throughout his captivity, Imam Sajjad was a living martyrdom!
✨ In his sermon in the mosque in Damascus, the Imam condemned both the slanderous preacher and all the devils of the world. He unveiled the face of truth and made it shine forever.
✨🔆 Al-Baqarah: 102 … وَ لَقَدْ عَلِمُوا لَمَنِ اشْتَراهُ ما لَهُ فِي الْآخِرَةِ مِنْ خَلاقٍ وَ لَبِئْسَ ما شَرَوْا بِهِ أَنْفُسَهُمْ لَوْ كانُوا يَعْلَمُونَ
🔆… and they certainly knew that whoever bought such wares would have no share in the Hereafter. How vile and wretched was what they sold themselves for—if only they knew!
✨ The Imam’s words, sharper and keener than a sword, are words of light that cleave the breast of ignorance. They strike the ignorant soul in every time and place!
✨ The words of God’s proof know no bounds!
✨ Ignorance, under the names of knowledge and light, mounts the pulpit of illumination only to snuff out the life of knowledge and light from that very pulpit!
Ignorance enters the listener’s mind dressed in hypocrisy!
The ignorant and the pretender disguise themselves as learned and devout, so that with their brightly colored spots they can inject their poison with ease!
Many blood-sucking creatures first inject an anesthetic into their host’s skin before drawing blood!
More dangerous than snakes are those venomous creatures that masquerade as butterflies! Woe to the pseudo-scholars without piety.
✨ Woe to devils in the guise of angels.
✨ ربَّ لحظةٍ, a single moment of sincere attention to God’s proof can turn a person’s path from ruin to felicity!
✨ “I am the son of Mecca and Mina, and …” means: You are the slayers of religion, the slayers of Mecca and Mina, of Zamzam and Safa, of truth, light, knowledge, piety and mercy; the slayers of spiritual perfection, of heaven, of the Ascension, and of …
This kind of filial connection is no simple blood relationship. It is real and essential, a relationship of light. “I am the son of Mecca” points to the reality of Mecca in all its dimensions. Earthly Mecca is a sign of that true Mecca: Mecca in all its dimensions and hidden depths, the Sacred Sanctuary with all its qualities.
The spirit of the Lote Tree of the Farthest Boundary descends into its bodily form; the reality of nearness and intimacy reaches the state of دنی و فتدلی!
Outward realities are manifestations of inward realities!

❇️An explanation of some passages from the sermon
1
«أَنَا ابْنُ مَنْ حَمَلَ الرُّكْنَ بِأَطْرَافِ الرِّدَا أَنَا ابْنُ خَيْرِ مَنِ ائْتَزَرَ وَ ارْتَدَى أَنَا ابْنُ خَيْرِ مَنِ انْتَعَل»
A clear and comprehensive translation:
“I am the son of the one who carried the Black Stone in the corner of his cloak and placed it in its proper position. I am the son of the best of those who girded a waistcloth around his loins and cast a mantle over his shoulders. I am the son of the best of those who put on shoes.”

This passage presents a complete portrait of Islam’s ideal human being:
On the battlefield, he is a fearless lion who brings the defiant chieftains low.
Before the Prophet, he is an unyielding shield, defending him with two swords and two spears.
In history, he is the keeper of two migrations and two pledges of allegiance, steadfast in his commitment through the most difficult moments.
In faith, he is its perfect mirror, never stained by unbelief or idolatry, not even in the slightest degree.
And Imam Sajjad (AS), who himself embodies the words «أَنَا ابْنُ», uses this passage not merely to take pride in his lineage, but to show everyone that a person’s true worth is revealed in life’s hardest moments of choice—migration, pledges of allegiance, battle, and faith—and that Ali (AS) was the foremost of all in each of them.
3
أَنَا ابْنُ صَالِحِ الْمُؤْمِنِينَ وَ وَارِثِ النَّبِيِّينَ وَ قَامِعِ الْمُلْحِدِينَ وَ يَعْسُوبِ الْمُسْلِمِينَ وَ نُورِ الْمُجَاهِدِينَ وَ زَيْنِ الْعَابِدِينَ وَ تَاجِ الْبَكَّائِينَ وَ أَصْبَرِ الصَّابِرِينَ وَ أَفْضَلِ الْقَائِمِينَ مِنْ آلِ يَاسِينَ رَسُولِ رَبِّ الْعَالَمِينَ أَنَا ابْنُ الْمُؤَيَّدِ بِجَبْرَئِيلَ الْمَنْصُورِ بِمِيكَائِيلَ أَنَا ابْنُ الْمُحَامِي عَنْ حَرَمِ الْمُسْلِمِينَ وَ قَاتِلِ الْمَارِقِينَ وَ النَّاكِثِينَ وَ الْقَاسِطِينَ وَ الْمُجَاهِدِ أَعْدَاءَهُ النَّاصِبِينَ وَ أَفْخَرِ مَنْ مَشَى مِنْ قُرَيْشٍ أَجْمَعِينَ وَ أَوَّلِ مَنْ أَجَابَ وَ اسْتَجَابَ لِلَّهِ وَ لِرَسُولِهِ مِنَ‌
A smooth, comprehensive translation:
“I am the son of the righteous believer, the heir of the prophets, the vanquisher of the unbelievers, the leader of the Muslims, the light of those who strive in God’s cause, the adornment of the worshippers, the pride of those who weep, the most patient of the steadfast, and the foremost of those who stand in prayer from the House of Yasin—the Prophet’s household—the Messenger of the Lord of the worlds. I am the son of him who was strengthened by Gabriel and aided by Michael. I am the son of the defender of the sanctity of the Muslims; the slayer of the renegades, the oath-breakers, and the unjust; the warrior against the enemies who oppose the Prophet’s family; and the most proud among those who journeyed from all of Quraysh. He was the first among the believers to answer and accept the call of God and His Messenger, the foremost of the pioneers, the breaker of the aggressors, the destroyer of the polytheists, an arrow of God against the hypocrites, the tongue of the worshippers’ wisdom, the supporter of God’s religion, and the guardian of God’s command.”

An explanation of key terms and historical and rhetorical nuances:
Part One: «أَنَا ابْنُ صَالِحِ الْمُؤْمِنِينَ وَ وَارِثِ النَّبِيِّينَ…»
1. «صَالِحِ الْمُؤْمِنِينَ»
«صَالِح» means worthy, upright, and virtuous.
Meaning: Ali (AS) is the most worthy of the believers—not only in faith, but also in deeds, character, and nearness to God.
Note: “The righteous among the believers” means that other believers are measured against him; he is the standard of righteousness.
Al-Tahrim: 4 إِنْ تَتُوبا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُما وَ إِنْ تَظاهَرا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلاهُ وَ جِبْريلُ وَ صالِحُ الْمُؤْمِنينَ وَ الْمَلائِكَةُ بَعْدَ ذلِكَ ظَهيرٌ
If you (the Prophet’s wives) repent of what you have done, that is better for you, for your hearts have swerved from the truth. But if you conspire against him, you will not prevail, for God is his protector, as are Gabriel, the righteous among the believers, and the angels thereafter.
2. «وَارِثِ النَّبِيِّينَ»
«وارث» means one who inherits and carries on a legacy.
Meaning: Ali (AS) is the heir to the knowledge, character, way of life, and spiritual rank of all the prophets who came before him, as the Prophet (PBUH) said: «» (“I am the city of knowledge, and Ali is its gate”).أَنَا مَدِينَةُ الْعِلْمِ وَ عَلِيٌّ بَابُهَا

The deeper point: inheritance is not limited to material wealth; it can also be intellectual, prophetic, and spiritual.

3. «قَامِعِ الْمُلْحِدِينَ»
«قامع», from the root «قَمَعَ», means to crush, humble, and overcome.
«ملحدین» is the plural of «ملحد»: those who have strayed from the true religion and turned to atheism or doctrinal error.
Meaning: Ali (AS) crushed the leaders of unbelief and atheism, both in battle—as with the Jews of Khaybar—and in theological debate.

4. «يَعْسُوبِ الْمُسْلِمِينَ»
«یَعسوب» originally refers to the male bee, or king bee, that leads the entire hive.
Meaning: Ali (AS) is the Muslims’ absolute leader, just as the male bee is the hive’s centre of gravity; without it, the hive falls apart.
The deeper point: This expression subtly alludes to a well-known hadith of the Prophet (PBUH), who said: «» (“Ali is the king bee of the believers”).عَلِیٌّ یَعْسُوبُ الْمُؤْمِنِینَ

5. «نُورِ الْمُجَاهِدِينَ»

5. «وَ هَاجَرَ الْهِجْرَتَيْنِ»
«هَاجَرَ»: From the root «هجر», meaning to leave one’s homeland for God and the Prophet.
«الْهِجْرَتَيْنِ»: That is, the two migrations.
A detailed historical explanation:
In fact, the Commander of the Faithful (AS) undertook two great migrations:
1. The first migration: When the Prophet (PBUH) migrated from Mecca to Medina, Ali (AS), at his command, lay in the Prophet’s bed to give his life in place of the Messenger’s (the Night of the Bed), and then migrated to Medina.
2. The second migration: After the Treaty of Hudaybiyyah—or, according to some narrations, the migration to Abyssinia—or, in a spiritual sense, his migration throughout his life from the abode of unbelief to the abode of faith.
A further point: «هاجر الهجرتین» means that Ali (AS) was one who left his home and hearth for God not just once, but twice. This attests to the pinnacle of his self-sacrifice and love for the Messenger (PBUH), a rank attained by no one but him.

6. «وَ بَايَعَ الْبَيْعَتَيْنِ»
«بَايَعَ»: To pledge allegiance—to make a covenant with the Prophet (PBUH) to give one’s life in the cause of religion.
«الْبَيْعَتَيْنِ»: That is, the two important pledges of allegiance.

A detailed historical explanation:
The two pledges in question are two pivotal pledges in the history of Islam, at which Imam Ali (AS) was present and through which he proved his loyalty to the Prophet (PBUH) with all his heart and soul:
1. The Pledge of al-‘Aqabah (the first or second): The Ansar pledged to support the Prophet (PBUH), and Ali (AS) was there among them.
2. The Pledge of al-Ridwan (under the tree): At Hudaybiyyah, beneath a tree, the pledge was made to give one’s life for the Prophet (PBUH), and God was pleased with those who made it (Surah al-Fath, verse 18).

A note: In some commentaries, «بیعتین» refers to the pledge made to the Prophet (PBUH) in Mecca and the pledge made to him in Medina. In any case, Ali (AS) pledged allegiance to the Prophet (PBUH) at every decisive moment in the history of Islam and never broke his covenant.

7. «وَ قَاتَلَ بِبَدْرٍ وَ حُنَيْنٍ»
«بَدْر» and «حُنَیْن»: Two momentous battles in the early history of Islam.
Badr (the second year after the Hijrah): The Muslims’ first and greatest victory over the polytheists of Mecca. Ali (AS) carried the army’s standard in this battle and killed many of the leading Quraysh figures.
Hunayn (the eighth year after the Hijrah): A battle fought after the conquest of Mecca, when the Hawazin and Thaqif tribes rebelled. Ali (AS) also played a central role in defeating the enemy there.

A further point: Mentioning these two battles rather than every battle is an instance of «ذکرِ اَشراف»—singling out the most distinguished examples. Imam Ali (AS) was present both at the earliest and hardest battle of Islam, Badr, and at the last great battle of the Prophet’s era, Hunayn. This means that from the first to the last battlefield, Ali’s name stands out for his unmatched courage.

8. «وَ لَمْ يَكْفُرْ بِاللَّهِ طَرْفَةَ عَيْنٍ»
«طَرْفَةَ عَيْنٍ»: That is, the span of a blink—a moment, an extremely brief instant. The smallest unit of time in Arabic literature.
«لَمْ يَكْفُرْ»: He never disbelieved.
Overall meaning: Not even for the briefest instant did Ali (AS) disbelieve in God, whether in his heart or in his actions.

A further, particularly significant point:
This is the highest possible praise of a human being, because:
First, among all the Companions, there were those who at times experienced doubt, hesitation, or a lapse; Ali (AS) never did.
Second, the statement subtly alludes to the «عصمت» (infallibility) of Imam Ali (AS), who, throughout his sixty-three years of life, never deviated in any way from the oneness of God or the prophethood.
Third, the words «لم یکفر» stand in contrast to the many Companions who, after the Prophet (PBUH), fell into error in thought or action. Ali (AS), however, remained faithful to his final moment: he was martyred by the sword in the sanctuary of worship, and his faith never diminished in the slightest.

Final summary from a literary and historical perspective:
Aspect | Qualities of Ali (AS) in this passage | Central message
The epic and martial aspect | Striking with «خَراطیم», striking with two swords, thrusting with two spears, presence at Badr and Hunayn | Ali (AS) is the peerless hero of the battlefields and the vanquisher of the leaders of unbelief.
The religious and historical aspect | The twofold migration, the two pledges of allegiance, and never disbelieving, not even for the blink of an eye | Ali (AS) was the most loyal, most self-sacrificing, and purest of the Companions throughout the Prophet’s life.
The familial aspect أَنَا ابْنُ عَلِيٍّ الْمُرْتَضَى With these words, Imam Sajjad (AS) takes pride in a father who never strayed from the straight path—not even for a moment.
Final point (conceptual summary):
In this part of the sermon, Imam Sajjad (AS), in an epic and martial register, portrays his exalted forebear—his noble father, the Commander of the Faithful—as a figure of pure faith, unparalleled self-sacrifice, and divinely guided martial prowess.

“Light” means illumination and radiance.
Meaning: Ali (AS) is the lamp that guides those who strive in the way of God. Whoever follows his example in striving finds the path of truth; whoever turns away from him sinks into the darkness of ignorance and misguidance.

6. «زَيْنِ الْعَابِدِينَ»
“Zayn” means adornment, embellishment, and ornament.
Meaning: Ali (AS) is the adornment of the worshippers; that is, the worship of others pales beside his. His night vigils, night prayers, and humility before God are a model for worshippers everywhere.

7. «تَاجِ الْبَكَّائِينَ»
“Crown” means the diadem or golden crown worn by kings, a symbol of distinction and honor.
“The weepers” is the plural of “one who weeps much,” out of fear of God.
Meaning: Ali (AS) is the crown of those who weep. During his long night prostrations, he wept so profusely from awe of God that his blessed beard would become wet. This was the height of his devotion.

8. «أَصْبَرِ الصَّابِرِينَ»
“Most steadfast” is the intensive and superlative form of “patience”: the most patient of the patient.
Meaning: Through every hardship and affliction of life—from the wars to his own twenty-five years in isolation—Ali (AS) was the most patient of all. His steadfastness in the face of internal and external enemies is legendary.

9. «أَفْضَلِ الْقَائِمِينَ مِنْ آلِ يَاسِينَ»
“The family of Yasin” alludes to the Prophet’s family (PBUH), since “Yasin” is one of the blessed names of the Messenger of God.
“The foremost of those who rose”: the finest of those who rose up for God, whether in prayer (the night vigil), in struggle, or in pursuit of justice.
Meaning: Ali (AS) is the foremost among the people of the Prophetic household, after the Prophet himself (PBUH).

10. «رَسُولِ رَبِّ الْعَالَمِينَ»
This refers to the Messenger of God (PBUH), from whose lineage Ali (AS) descended and whose legacy he inherited. That is, I am the son of the one who is the Messenger of the Lord of the worlds.

Part Two: «أَنَا ابْنُ الْمُؤَيَّدِ بِجَبْرَئِيلَ الْمَنْصُورِ بِمِيكَائِيلَ»
11. «الْمُؤَيَّدِ بِجَبْرَئِيلَ»
“Supported” means endorsed and strengthened.
Gabriel: the angel of revelation and the greatest of the angels.
Meaning: In his battles and decisions, Ali (AS) had Gabriel’s support and endorsement. At the Battle of Badr, Gabriel fought at his side—a sign of Ali’s beloved place in heaven.

12. «الْمَنْصُورِ بِمِيكَائِيلَ»
“Victorious” means helped and granted victory.
Michael: the angel of rain and sustenance, symbolising unseen assistance and divine blessing.
Meaning: God supported Ali (AS) both through Gabriel—with revelation and heavenly endorsement—and through Michael, with material assistance and victory on earth.

Part Three: «أَنَا ابْنُ الْمُحَامِي عَنْ حَرَمِ الْمُسْلِمِينَ…»
13. «الْمُحَامِي عَنْ حَرَمِ الْمُسْلِمِينَ»
“Protector” means defender and guardian.
“The sanctity of the Muslims” means the inviolability of their lives, property, honor, and community.
Meaning: Ali (AS) was always the guardian of Muslim lives and honor, and gave his own life in their defense.

14. «قَاتِلِ الْمَارِقِينَ وَ النَّاكِثِينَ وَ الْقَاسِطِينَ»

“Those who deviated” is the plural of “one who breaks away”: those who depart from the true religion, namely the Kharijites of Nahrawan, whom Ali (AS) fought.
“Those who broke their pledge” refers to oath-breakers, such as Talha and Zubayr, who renounced their allegiance at the Battle of the Camel.
“The unjust” refers to wrongdoers who strayed from justice, such as Muawiya and the Syrian forces who fought at Siffin.
Meaning: Ali (AS) fought the three deviant factions in Islamic history—the Kharijites, the oath-breakers of the Battle of the Camel, and the unjust rulers of Syria—and overcame them all.

15. «وَ الْمُجَاهِدِ أَعْدَاءَهُ النَّاصِبِينَ»
“Those who bore enmity” is the plural of “one who bears enmity”: those who openly opposed Ali (AS) and the Prophet’s family.
Meaning: Ali (AS) struggled to the death against all who harbored hatred for the Prophet’s family.

16. «وَ أَفْخَرِ مَنْ مَشَى مِنْ قُرَيْشٍ أَجْمَعِينَ»
“Most glorious” means the most deserving of pride and admiration.
“Walked”: traversed the path—a figure of speech for living and taking part in various arenas.
Meaning: Among all the Quraysh, Ali (AS) is the most deserving of pride: in lineage, courage, knowledge, and worship.

17. «وَ أَوَّلِ مَنْ أَجَابَ وَ اسْتَجَابَ لِلَّهِ وَ لِرَسُولِهِ مِنَ الْمُؤْمِنِينَ»
“Answered”: responded to the call of Islam at the beginning of the Prophetic mission.
“Accepted”: embraced it fully, both in heart and in deed.
Meaning: Ali (AS) was the first to believe in the Prophet (PBUH) as a child, to answer his call, and to remain steadfast until the end of his life.

18. “وَ أَوَّلِ السَّابِقِينَ”
“The foremost”: Those who lead the way in faith, deeds, migration, jihad, and every form of goodness.
Meaning: Ali (AS) excelled all others in every virtue, and no one ever surpassed him.

19. “وَ قَاصِمِ الْمُعْتَدِينَ”
“Qāṣim” derives from the root “qaṣm,” meaning one who shatters and destroys.
“The transgressors”: Those who violate the bounds of what is right.
Meaning: Ali (AS) struck down every violation of truth and justice.

Detailed explanation of the words and concepts:
1. “بُسْتَانِ حِكْمَةِ اللَّهِ”
“Bustān”: A Persian loanword in Arabic, meaning a garden, flower garden, or orchard.
“Ḥikma”: Not merely knowledge, but knowledge joined with action: beneficial knowledge that leads to sound judgment and the pursuit of what is right.

A subtle point: Comparing the Imam to a “garden” shows that divine wisdom within him is no dry storehouse, but lush, living, growing, and fruitful. Whoever enters this garden benefits from the fruits and flowers of knowledge. “Garden” also symbolizes beauty, order, and freshness.

2. “وَ عَيْبَةِ عِلْمِهِ”
“ʿAybah”: (With a fatḥa on the ʿayn and a sukūn on the yāʾ) a treasury, small chest, or leather pouch in which precious objects were kept.
A subtle point: In Arabic, “ʿaybah” refers to a chest whose key is held only by the most trusted people. This means that Ali (AS) is the most trusted guardian of divine secrets, and God’s knowledge has been entrusted to him.

3. “Samaḥ”
Root: “samaḥa,” meaning generosity, nobility, and magnanimity of spirit.
A subtle point: “Samaḥ” goes beyond generosity with money. It means being easygoing in one’s dealings, overlooking others’ slips, and forgiving their mistakes. In every aspect of life, the Imam is not rigid or narrow-minded, but gracious and chivalrous.

4. “Sakhī”
Root: “sakhā,” meaning open-handed generosity, given without expectation of anything in return.
Difference from “samaḥ”: “Generosity” chiefly concerns giving one’s wealth and possessions, whereas “graciousness” concerns giving of oneself, one’s good name, and one’s compassion. Ali (AS) excelled in both.

5. “Bahī”
Root: “bahāʾ,” meaning beauty, splendor, majesty, and radiance.
A subtle point: This word refers both to outward beauty (the Imam was renowned for his incomparable appearance) and to moral beauty and inner radiance. “Bahī” describes one whose very sight draws hearts and illumines souls.

6. “Buhlūl”
Root: “bahlala” (itself derived from “bahala,” meaning good nature and a cheerful countenance).
Precise meaning: Someone who is exceptionally good-natured, cheerful, smiling, and possessed of wholesome wit.
A further point: Set alongside “bahī” (splendor and majesty), this quality shows that Ali (AS) was not a stern, forbidding figure, but combined dignity and gravitas with a warm smile and gracious speech. This balance is among the rarest qualities of perfected human beings.

7. “Zakī”
Root: “zakā,” meaning purity, growth, blessing, and freedom from every sin and impurity.
A subtle point: In Quranic usage, “zakī” describes someone who is pure in himself and also purifies others. It alludes to the verses in which the Prophet (PBUH) was charged with purifying the community; Ali (AS) was the greatest embodiment of this purification.

8. “Abṭaḥī”
Root: “Baṭḥāʾ,” the name of a broad, sandy valley in Mecca, between Mina and Arafat.
Meaning: One associated with Baṭḥāʾ—that is, born in the heart of Mecca and of the noblest lineage in terms of birthplace.
A subtle point: Associating the Imam with “Baṭḥāʾ” alludes to his birth inside the Kaaba, granting him the highest distinction of place.

9. “Raḍī”
Root: “raḍiya,” meaning pleasing, content, and approved by God.
A subtle point: This word refers both to God’s pleasure with Ali (AS) and to Ali’s (AS) contentment with the divine decree at every moment of his life: God is pleased with him, and he is pleased with God.

10. “Miqdām”
Root: “qadima” (with a kasra on the qāf), meaning to be the first to step forward in a task.
Precise meaning: An intensive form of “muqdim,” describing one who goes ahead of all others into danger and never retreats—the bravest of the brave.

11. “Humām”
Root: “hamma,” meaning high resolve and determination.
Meaning: Another intensive form, describing someone of surpassing ambition and resolve who spares no effort in pursuing great aims.
A subtle point: The difference between “miqdām” and “humām” is that “miqdām” refers to practical courage, while “humām” denotes lofty aspiration and far-sightedness. Ali (AS) is both the bravest warrior and the most high-minded thinker.

12. “صَابِرٌ”
Root: “صَبَرَ,” meaning to refrain from lamenting, stand firm through hardship, and endure afflictions.
A subtle point: ʿAlī’s (AS) patience was shown not only in battle, but also in solitude, estrangement, seclusion, and enduring the oppression of his enemies. It was a patience grounded in contentment and spiritual insight.

13. “صَوَّامٌ”
Root: “صامَ,” meaning to fast.
Morphological note: The intensive form (فَعّال) means one who fasts frequently and observes voluntary and regular fasts.
A subtle point: “صوّام” (abstaining from pleasures) is paired with “صابر” (steadfast through hardship) to show that through ascetic discipline and spiritual refinement, the Imam prepared his soul to ascend.

14. “مُهَذَّبٌ”
Root: “هَذَّبَ,” meaning to refine, adorn, remove faults, and purify.
A subtle point: This attribute encompasses all those that came before it. That is, ʿAlī (AS) was fully refined and adorned in his character, appearance, intellect, and thought. No flaw or tarnish could be found in him.

20. “وَ مُبِيدِ الْمُشْرِكِينَ”
“مبید” means one who destroys and uproots.
“مشرکین”: the Arab polytheists who waged war against Islam.
Meaning: In the battles of Badr, Uhud, the Trench, Khaybar, and Hunayn, ʿAlī (AS) uprooted the polytheists.

21. “وَ سَهْمٍ مِنْ مَرَامِي اللَّهِ عَلَى الْمُنَافِقِينَ”
“سهم”: an arrow.
“مرامی”: the plural of “مرماة,” meaning archery grounds or targets.
Meaning: ʿAlī (AS) is one of God’s arrows, launched at the bodies of the hypocrites—whose danger exceeded even that of the open unbelievers—to destroy them. In the battles, hypocrites who outwardly professed Islam threatened it through their deceit; with his sword and his reasoned arguments, ʿAlī (AS) exposed and subdued them.

22. “وَ لِسَانِ حِكْمَةِ الْعَابِدِينَ”
“لسان”: tongue.
Meaning: ʿAlī (AS) gives voice to the wisdom of the worshippers. In other words, whatever true worshippers say to God in private, ʿAlī (AS) expresses openly and with the greatest eloquence. He gives voice to the heartfelt longings of the mystics and the righteous.

23. “وَ نَاصِرِ دِينِ اللَّهِ”
“ناصر”: helper and supporter.

Meaning: ʿAlī (AS) is the true defender of God’s religion—in every battle, theological debate, and defence of the sanctity of the sacred law.

24. “وَ وَلِيِّ أَمْرِ اللَّهِ”
“ولیّ”: guardian, one vested with authority, and one entrusted with the conduct of an affair.
“امرِ الله”: divine authority and the governance of religion and worldly affairs.
Meaning: After the Prophet (PBUH), ʿAlī (AS) holds authority over God’s cause. In both the spiritual sense (ontological authority) and the political and social sense (legislative authority), he is the Prophet of God’s immediate successor.

Final literary and conceptual overview:
This exalted passage portrays a complete constellation of the Commander of the Faithful’s (AS) attributes across seven principal domains:

Domain | Key attributes | Central message
Faith and religion | The righteous among the believers, heir to the prophets, foremost among those who came first, champion of God’s religion | ʿAlī (AS) is the measure of faith, heir to the prophets, and ever the foremost champion of religion.
Warfare and jihad | Crusher of heretics, vanquisher of the renegades, oath-breakers, and oppressors, destroyer of the polytheists | ʿAlī (AS) crushed every deviant movement in Islamic history: the Kharijites, oath-breakers, and oppressors.
Spirituality and worship | Pride of the worshippers, crown of those who weep, most steadfast of the steadfast, voice of the worshippers’ wisdom | ʿAlī (AS) is the perfect model of worship, reverent tears, patience, and divine wisdom.
Leadership | یعسوب المسلمین, ولیِّ امرِ الله | ʿAlī (AS) is the supreme leader of the Muslims and the Prophet’s (PBUH) successor in the administration of religious and worldly affairs.
Divine support | Strengthened by Gabriel, aided by Michael | ʿAlī (AS) was supported and aided by the greatest of God’s angels.
Lineage | آلِ یاسین, رسولِ ربِّ العالمین | ʿAlī (AS) belonged to the prophetic household and was the Prophet of God’s son-in-law; this is the highest distinction of lineage.
Social and political life | Defender of the sanctity of the Muslims, crusher of aggressors, God’s arrow against the hypocrites | ʿAlī (AS) defended the Muslim community, broke the power of aggressors, and was God’s arrow against the hypocrites.
Final point (conclusion):
In this magnificent passage, Imam Sajjad draws on the full resources of Arabic literary expression—metaphor, simile, paronomasia, and intensive forms—to portray the Commander of the Faithful (AS) as a figure of all-embracing perfection. Faith, knowledge, worship, courage, leadership, and statesmanship are so interwoven in him that ʿAlī appears as a truly “perfect human being” in every dimension of existence.

From “heir of the prophets” to “slayer of the renegades, oath-breakers, and dissenters,” from “the light of the warriors” to “the adornment of the worshippers,” and from “God’s arrow against the hypocrites” to “the guardian of God’s command”—all these descriptions speak of one and the same reality: ʿAlī (AS) is the axis of religion, the measure of truth, and the true successor to the Messenger of God. Imam Zayn al-ʿĀbidīn (AS) proudly calls himself the “son of” such a blessed figure, so that all may know that the Household of Prophethood will forever take pride in this heavenly lineage.

الْمُؤْمِنِينَ وَ أَوَّلِ السَّابِقِينَ وَ قَاصِمِ الْمُعْتَدِينَ وَ مُبِيدِ الْمُشْرِكِينَ وَ سَهْمٍ مِنْ مَرَامِي اللَّهِ عَلَى الْمُنَافِقِينَ وَ لِسَانِ حِكْمَةِ الْعَابِدِينَ وَ نَاصِرِ دِينِ اللَّهِ وَ وَلِيِّ أَمْرِ God

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“ بُسْتَانِ حِكْمَةِ اللَّهِ وَ عَيْبَةِ عِلْمِهِ سَمِحٌ سَخِيٌّ بَهِيٌّ بُهْلُولٌ زَكِيٌّ أَبْطَحِيٌّ رَضِيٌّ مِقْدَامٌ هُمَامٌ صَابِرٌ صَوَّامٌ مُهَذَّبٌ Qawwām
A comprehensive, fluent translation of the passage:
“He (ʿAlī, peace be upon him) is God’s garden of wisdom and the keeper and guardian of His knowledge; generous and open-handed, radiant and handsome, gracious in manner and eloquent in speech, pure in nature and devout, of al-Baṭḥāʾ (born in the land of Mecca), pleasing to God, valiant and daring, noble and high-minded, patient and given to fasting, pure and refined, and ever-standing in devotion to God.”

15. “Qawwām”
Root: “qāma,” meaning to rise, persevere, and uphold.
A precise point: This is another intensive form, meaning one who rises constantly in God’s service, keeps vigil in prayer at night, and upholds justice and truth.
A further point: In religious teachings, a “qawwām” is one who, in all circumstances, strives to uphold religion and justice—not only in night prayer, but also in public and political life.

Final literary and conceptual synthesis:
This passage presents in ʿAlī (AS) a complete constellation of four dimensions of human excellence:

Dimension | Key attributes | Brief description
Intellectual dimension: garden of wisdom, repository of knowledge — guardian and interpreter of divine knowledge
Moral and behavioral dimension: samḥ, sakhī, bahī, bahlūl, muhadhdhab — generous, beautiful, gracious, refined
Devotional and spiritual-discipline dimension: zakī, ṣābir, ṣawwām, qawwām — pure, patient, fasting, vigilant in prayer at night
Heroic and aspirational dimension: miqdām, hammām, raḍī, abṭaḥī — valiant, high-minded, pleasing to God, of noble birth
What sets this passage apart from other descriptions is the union of opposites in his person:
He is both bahī (majestic and glorious) and bahlūl (gracious and good-humored);
both miqdām (foremost on the battlefield) and ṣawwām (humble in the sanctuary of worship);
both sakhī (generous with his wealth) and ṣābir (steadfast through poverty and hardship).
This means that ʿAlī (AS) embodies the fullest possible range of human qualities, even those that seem opposed. With the most subtle of words, Imam Zayn al-ʿĀbidīn (AS) has brought this all-encompassing nature before the world. The phrase “بُسْتَانِ حِكْمَةِ اللَّهِ وَ عَيْبَةِ عِلْمِهِ” at the beginning and “qawwām” at the end show that all these qualities spring from the source of divine wisdom and culminate in upholding equity and justice.
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💫🔆“أَرْبَطُهُمْ عِنَاناً وَ أَثْبَتُهُمْ جَنَاناً وَ أَمْضَاهُمْ عَزِيمَةً وَ أَشَدُّهُمْ شَكِيمَةً أَسَدٌ بَاسِلٌ يَطْحَنُهُمْ فِي الْحُرُوبِ إِذَا ازْدَلَفَتِ الْأَسِنَّةُ وَ قَرُبَتِ الْأَعِنَّةُ طَحْنَ الرَّحَى وَ يَذْرُوهُمْ فِيهَا ذَرْوَ الرِّيحِ الْهَشِيمَ لَيْثُ الْحِجَازِ وَ كَبْشُ الْعِرَاقِ مَكِّيٌّ مَدَنِيٌّ خَيْفِيٌّ عَقَبِيٌّ بَدْرِيٌّ أُحُدِيٌّ شَجَرِيٌّ مُهَاجِرِيٌّ مِنَ الْعَرَبِ سَيِّدُهَا وَ مِنَ الْوَغَى لَيْثُهَا”
🔆He (ʿAlī, peace be upon him) is the firmest in handling the reins—swift to charge, yet master of his mount; the most steadfast in composure and courage, the most decisive in resolve, and the most astute and discerning of men. He is a fearless lion who, in battle, when spears draw close and horses’ reins meet, grinds the enemy like a mill grinds wheat, and scatters them across the field like wind scattering chaff. He is the lion of the Hijaz’s wilderness and the ram—the mighty leader—of Iraq. He is Meccan and Medinan, Khayfī (of the Sacred Mosque at Minā) and ʿAqabī (of the pledge at al-ʿAqaba), Badrī and Uḥudī, Shajarī (of the pledge beneath the tree) and an Emigrant. He is an Arab and their leader, and in the heart of battle, its lion.

A detailed explanation of the passages, attentive to their literary and conceptual nuances:
1. “Arbaṭuhum ʿinānan”
Literal translation: The firmest of them in handling the reins (or controlling the bridle).
Explanation: “ʿInān” means a horse’s bridle. Here it alludes to extraordinary skill in commanding the battlefield, as well as mastery over oneself and one’s affairs. “Arbaṭ” derives from the root “rabaṭa,” meaning to bind firmly. In the heat of an assault or battle, he controls his horse and commands the situation so completely that it is as though the reins of everything are in his hands. This quality symbolizes absolute mastery of the battlefield’s time and space.

2. «وَ أَثْبَتُهُمْ جَنَاناً»
Translation: The steadiest of them in heart (and courage).

Commentary: “Janān” means both heart and courage. In the most trying moments, when even the bravest tremble, Ali’s (AS) heart stands firm as a mountain. This alludes to the noble verse «ثَبِّتْ قَلْبَهُ», in which God strengthened the heart of His Messenger through Ali (AS).

3. «وَ أَمْضَاهُمْ عَزِيمَةً»
Translation: The most resolute of them in purpose and will.

Commentary: “Azīmat” means firm resolve and decisive determination, free from doubt. In pursuing his divine aims, the Imam is so resolute that, like a sharp sword, he cuts through every obstacle.

4. «وَ أَشَدُّهُمْ شَكِيمَةً»
Translation: The most steadfast of them in judgment and prudence (or in the force of his insight).

Commentary: “Shakīmah” originally means the tough part of a horse’s mouth that grips the bridle firmly. Figuratively, it denotes a steady intellect, penetrating judgment, and sound counsel that no event can unsettle.

5. «أَسَدٌ بَاسِلٌ»
Translation: A fierce, fearless lion.

Commentary: “Bāsil” describes a lion that faces death without fear. This is the first in a series of martial comparisons.

“Ignorance enters the listener’s mind dressed in hypocrisy.”
⇒ Evil always comes disguised as goodness; recognizing it requires penetrating insight.

“The words of God’s Proof know no bounds!”
⇒ Truth is not confined by time, place, race, or language; the words of God’s chosen ones carry a message of guidance for all humanity.

5. Philosophy of History and Politics (an existential understanding of history)
“Yazid represented polytheism, and Husayn (AS) shattered the idol of polytheism within the soul.”
⇒ History is a battleground between truth and falsehood, and every act of oppression has its roots in hidden polytheism—a root that must be struck down through the practical monotheism of God’s chosen ones.

“With the sword of eloquence and eloquent speech, Imam Sajjad (AS) brought down the fortress of ignorance and darkness.”
⇒ The struggle is not waged by the sword alone: the language of truth, too, can expose oppression and destroy a false order.

“The sermon of Imam Sajjad (AS) is the identity document of the Ahl al-Bayt (AS) and a source of pride for the Shi‘a.”
⇒ History is guided by truthful words and writings, and the words of God’s chosen ones are a testament to Islam’s true identity.

6. Philosophy of Ethics (the practical study of values)
“The preacher who hurled insults purchased the approval of people at the cost of the Creator’s wrath.”
⇒ A person’s moral worth depends on God’s approval, not on the praise of others. Whoever reverses these priorities is doomed to eternal loss.

“More dangerous than snakes are those who, dressed as moths, pretend to be harmless.”
⇒ Hypocrisy and ostentation are more dangerous than open disbelief, because they strike at religion while wearing its mask.

«رَبَّ لَحْظَةٍ؛» A moment of sincere attention to God’s Proof can turn a person’s path from ruin to felicity.
⇒ The value of time lies in the quality of its connection to divine authority. A single moment of connection can transform the whole course of a life.

7. Philosophy of Lineage and Identity (an existential understanding of kinship)
«أَنَا ابْنُ مَكَّةَ وَ مِنَى…»
⇒ Imam Sajjad’s (AS) connection to Mecca, Mina, Zamzam, and Safa is not merely a “physical lineage”; it is a true, existential bond with all the sacred places of Islam.

“This kind of kinship is not merely a simple paternal lineage; it is a bond of light and essence.”
⇒ A person’s true identity lies in their lineage of light, not merely in their bloodline. The Imams (AS) are joined to one another by a single light.

“Outward realities are manifestations of inward realities.”
⇒ The sensible world is a sign of the world of meaning, and every outward being is a mirror of its inward reality.

8. Philosophy of Martyrdom (an existential understanding of light)
“Imam Sajjad (AS) was not martyred just once, but again and again!”
⇒ Martyrdom is not a single event but an existential state that God’s chosen ones experience repeatedly throughout their lives.

“Imam Sajjad’s (AS) illness at Karbala was an outward form of a political strategy guided by divine authority.”
⇒ Some actions of God’s chosen ones have one outward appearance and another inward reality; only those with insight can understand what lies beneath the surface.

“Imam Sajjad (AS) fought alongside his father in the battle of Sajjad.”
⇒ War is not only a field of swords; it is also a “field of presence” and “existential companionship.”

9. The Philosophy of Worship and Pilgrimage (Existential Nearness)
“On the Day of Resurrection, Zayn al-Abidin will pass gracefully among the ranks of the people of Paradise.”
⇒ Sincere worship brings a person to such a station that, on the Day of Resurrection, he becomes “the adornment of the people of Paradise.”

“The disciples of Imam Sajjad (AS) will rise on the Day of Resurrection.”
⇒ Companionship with the friends of God in this world leads to “being in their company” in the Hereafter.

10. Final Summary (In a Single Aphoristic Statement)
“Imam Sajjad (AS) is the radiant star of the Light Verse, who, through his sermon, illuminated forever the true face of the Ahl al-Bayt (AS). Through his luminous connection to Mecca, Mina, Zamzam and Safa, and through his pride in his noble forebears—Muhammad al-Mustafa, Ali al-Murtada and Fatima al-Zahra—he displayed the pure identity of Islam against the darkness of the Umayyads. His words were a weapon sharper than the sword: they razed the fortress of ignorance and set the light of guidance flowing through the heart of history for all time.”

🌟 “An Expansive, Lyrical Elaboration”: “The Resplendent Star, the Radiance of the Crystal”

🌟 1. The Radiant Star: A star that rose from Husayn’s crystal.
Imam Sajjad (AS) is that “radiant star” of the Light Verse, a star that rose from the heart of Husayn’s (AS) crystal and adorned the heavens of divine authority with its brilliance.
He is “the child of the glass vessel”: the light of Husayn (AS), who held within himself a paradise of knowledge, became, in the being of Sajjad (AS), a “shining star.”
Just as the night is made beautiful by its stars, so the Muhammadan, Alid and Hasanid heavens were adorned by “Sajjad’s radiance.”
Thus, whoever gazes upon this star sees not merely a star, but “a galaxy of light,” in which every prophet and friend of God shines with a distinctive brilliance.

5. “وَ قَرُبَتِ الْأَعِنَّةُ”
“قَرُبَتْ”: From the root “قُرب,” meaning to draw near in an absolute sense (here more expressive than “ازدلفت,” and indicating arrival at the height of the fighting).

“الْأَعِنَّةُ”:
The plural of “عِنان” (with a kasra under the ‘ayn), meaning a horse’s rein or bridle.
Key point: The reins of the horses drawing near is an image of such a confined battlefield that the riders are side by side and the horses brush against one another. There is no longer room for escape or stratagem; the fighting has come down to short swords and close-range blows. This is precisely where true courage reveals itself.

6. “طَحْنَ الرَّحَى”
“طَحْنَ”: A verbal noun or cognate accusative reinforcing the verb “يطحنهم” (یَطْحَنُهُمْ طَحْنَ الرَّحَى)—that is, he crushes them as a mill grinds.

“الرَّحَى”: (with an open rā’ and a pronounced ḥā’) means a millstone (a hand mill).
The image: In a mill, grain between two revolving stones is not merely crushed; it is reduced to fine flour, losing all trace of its former shape. Comparing the Imam to the millstone and his enemies to wheat suggests that:
1. The Imam’s movement in battle is circular and unceasing, like the turning of a millstone.
2. Not a fragment of the enemy is left (total destruction).
3. This is done not in blind rage, but with the millstone’s measured, purposeful action.

Sentence structure and texture (rhetorical features):
The conditional construction with “إذا”: It shows that this scene represents a fixed pattern: whenever the battle reaches its most constricted point, this is how the Imam will act.
Fronting and postponement: In Arabic, the object (هُمْ) and the adverbial phrase (فی الحروب) are usually brought forward to convey exclusivity: “Only these men, in these very battles, are destroyed in this way.”
The cognate accusative “طَحْنَ الرَّحَى”: It reinforces the manner of destruction through a vivid, tangible comparison.
Paronomasia and cadence: Between “ازْدَلَفَتِ الْأَسِنَّةُ» و «قَرُبَتِ الْأَعِنَّةُ” there is an imperfect paronomasia and a pleasing cadence, giving the words a heroic rhythm.

Final summary (the complete meaning after analysis of the individual words):
“He crushes and destroys his enemies at the height of battle, when the spears are interlocked and the horses’ reins are entangled, as a mill grinds grain to dust.”

This sentence attests to the highest degree of courage, physical strength and martial skill in the Commander of the Faithful (AS). Yet from the perspective of the infallible Imam (Imam Sajjad), this scene is not merely a historical event; it is a symbol of “the Truth,” which renders falsehood powerless in the harshest circumstances. Ali (AS) is the embodiment of this divine truth on the field of battle.

🌟 Philosophical and Wisdom Sayings Drawn from “The Radiant Star of the Luminous Glass”
1. Ontology (the study of being)
“Imam Sajjad (AS) is the resplendent star of the Verse of Light—the supreme manifestation of the glass.”
“God split open the light of Husayn (AS) and created the gardens of Paradise and the houris from it.”
⇒ The light of the saints is the “source of creation”: the order of existence—Paradise, the houris, and all other beings—arises from their light. This is a “light-centred” vision of creation.

“The Muhammadan, Alid, and Hasanid heavens are adorned with Sajjad’s beauty—with the beauty of Zayn al-Abidin.”
⇒ Existence is a “hierarchical order,” in which each level is adorned by the one above it; Imam Sajjad (AS) is the “ornament” of the heaven of divinely guided authority.

2. Epistemology (the study of knowledge)
“The glass is described as a resplendent star, and Imam Sajjad (AS) is the first, succinct interpretation of that star.”
⇒ True knowledge is the “interpretation of signs.” The Imams (AS) are the “true interpreters of God’s signs,” revealing hidden truths.

“The words of God’s Proof know no boundaries; they prevail in every time and place.”
⇒ The words of the saints express an “all-embracing truth” that speaks to all people, beyond the bounds of time and place.

“Imam Sajjad’s (AS) sermon in Damascus lifted the veil from the face of truth and made it shine for all time.”
⇒ Truth may be concealed beneath the darkness of ignorance and oppression, but the “luminous words of the saints” bring it to light, where it endures forever.

3. Anthropology (divinely guided authority and human perfection)
“Throughout his captivity, Imam Sajjad (AS) was a living martyrdom.”
⇒ Martyrdom is not limited to “physical death.” The “existential presence of the saints” in the most difficult circumstances is itself a kind of “living martyrdom.”

“Sajjadi struggle belongs to the hidden realm, just as the Imam’s burial of the martyrs took place in secret.”
⇒ Many acts of the saints unfold behind the veil of the unseen, and only “those possessed of insight” can discern them.

“At his father’s side, Imam Sajjad (AS) attained the highest degree of inward martyrdom.”
⇒ Human perfection depends not only on “outward deeds,” but also on “existential presence” and “inward companionship” with the saints.

4. Philosophy of speech and language (the ontology of language)
“Sharper and more piercing than the Imam’s sword, the Imam’s luminous words cleave through the breast of ignorance.”
⇒ The language of the saints is not merely a “means of communication”; it is a “weapon of light” that strikes at ignorance in every age.

6. “يَطْحَنُهُمْ فِي الْحُرُوبِ إِذَا ازْدَلَفَتِ الْأَسِنَّةُ وَ قَرُبَتِ الْأَعِنَّةُ طَحْنَ الرَّحَى”
Translation: In battle, when spearheads draw near and the horses’ reins meet—that is, when the fighting becomes hand-to-hand and close-quarters—they grind and destroy their foes as a mill grinds wheat into flour.

Commentary: This is battle imagery at its most vivid. At the height of the clash, when everything is swallowed by dust and blood, Ali (AS) is like a war-mill, grinding the enemy ranks to pieces.

7. “وَ يَذْرُوهُمْ فِيهَا ذَرْوَ الرِّيحِ الْهَشِيمَ”
Translation: On that battlefield, he scatters them as the wind scatters dry straw.

Commentary: “Hashim” refers to dry, crushed vegetation. The meaning is that his blows are so powerful that they leave the enemy army lifeless and scattered.

8. “لَيْثُ الْحِجَازِ وَ كَبْشُ الْعِرَاقِ”
Translation: The lion of the Hijaz and the ram of Iraq—the great champion and leader.

Commentary: “Layth” is one of the words for lion; “kabsh” refers to a mountain ram, a symbol of strength and leadership. The Hijaz is the birthplace of revelation, while Iraq is the arena of his rule and struggle. In both lands, he is the lion of the wilderness and the great leader.

9. “مَكِّيٌّ مَدَنِيٌّ خَيْفِيٌّ عَقَبِيٌّ بَدْرِيٌّ أُحُدِيٌّ شَجَرِيٌّ مُهَاجِرِيٌّ”
Translation: Meccan and Medinan; Khayfi (of the people of Khayf in Mina) and Aqabi (of the people of the Pledge of Aqaba); of Badr and Uhud; Shajari (one of those who pledged allegiance beneath the tree at Hudaybiyyah) and a Emigrant.

Commentary: This section is the Imam’s proud and distinguished record:
Meccan: Born in Mecca, inside the Kaaba.
Medinan: One who migrated to Medina and supported the Prophet there.
Khayfi: A reference to the pledge at the Mosque of Khayf in Mina, or to prayer there.
Aqabī: A reference to those who pledged allegiance at al-ʿAqaba—the First and Second Pledges—which were among the foundations of the Hijra.
Badrī: Present at the Battle of Badr.
Uḥudī: Present at the Battle of Uḥud, where he stood more steadfastly than anyone.
Shajarī: A reference to the Pledge of the Tree, or the Pledge of Riḍwān at al-Ḥudaybiyya, made beneath a tree.
Muhājirī: One of the earliest emigrants, who migrated for God’s sake.

10. «مِنَ الْعَرَبِ سَيِّدُهَا وَ مِنَ الْوَغَى لَيْثُهَا»
Translation: He is of the Arabs and their foremost leader, and in the field of battle, he is their lion—the bravest of warriors.

Commentary: «وَغی» means war and the tumult of battle. That is, among the Arabs, he is preeminent in lineage and standing, and on the battlefield, unmatched in courage.

Conceptual conclusion (summary):
This noble passage portrays a heroic and civilizational image of the Commander of the Faithful (AS). He is not only the lion of the battlefield and the millstone of war, crushing his enemies; he also possesses a sacred identity and an exemplary life rooted in Badr, Uḥud, Khayf, ʿAqaba, the Pledge of the Tree, and the Hijra. Through this description, Imam Sajjad (AS) shows that ʿAlī’s greatness lies not only in his sword, but also in his unbreakable bond with the defining moments of Islamic history—with his presence at every scene—and his superiority over all Arabs and non-Arabs in courage and wisdom.
The finest pattern and design in the history of Islam is inseparably bound to ʿAlī!

This sermon is a testament to the esteem and profound insight of an infallible Imam regarding his illustrious forebear. In the most delicate expressions, it depicts both heroism and identity.

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«يَطْحَنُهُمْ فِي الْحُرُوبِ إِذَا ازْدَلَفَتِ الْأَسِنَّةُ وَ قَرُبَتِ الْأَعِنَّةُ طَحْنَ الرَّحَى»
Detailed analysis of individual words
1. «يَطْحَنُهُمْ»
Lexical root: «طَحَنَ» (Form I: يَطْحَنُ)
Basic meaning: To grind, crush, or pulverize grain between millstones.
Figurative meaning in the sentence: A metaphor for utterly destroying and pulverizing the enemy army—not merely killing them, but crushing them as though they were grain caught between two millstones. The verb conveys ongoing action, since it is in the imperfect tense, as well as absolute power to destroy.

2. «هُمْ»
An attached pronoun, third-person masculine plural.
Referent: The enemies or the forces of unbelief on the battlefield, whom Imam ʿAlī (AS) crushes.

3. «فِي الْحُرُوبِ»
«حُرُوب» is the plural of «حَرْب», meaning war, combat, or close battle.
Morphological note: This is a broken plural on the pattern أفعال, indicating multiplicity and variety. The scene, then, is not confined to a single battle; it describes the Imam’s way in every battlefield.

4. «إِذَا ازْدَلَفَتِ الْأَسِنَّةُ»
«ازْدَلَفَتْ»:
Root: «دَلَفَ», meaning to draw near slowly and with weight, as when an old man approaches or spear-bearers close in on one another.
«ازدلفت» is Form VIII, conveying a gradual, close approach; that is, the spears have drawn so near that their points begin to interlock.

«الْأَسِنَّةُ»:

The plural of «سِنان» (with a kasra on the sīn), meaning a spearpoint or spearhead.
Note: When the spears close in on one another, the two armies have lost their distance, and the fighting has shifted from long-range combat to hand-to-hand, face-to-face battle—the hardest and bloodiest moment of war.

🌸 2. The Sermon in Damascus: A Cry That Broke the Silence
In the heart of dark Damascus, amid a throng of enemies, Imam Sajjad (AS) mounted the pulpit and gave voice to the truth.
With words made of light, he made the face of the Ahl al-Bayt (AS) shine for all time and lifted the veil from the Umayyads’ hypocrisy and deceit.
His sermon was like a lightning bolt cleaving the darkness of ignorance. All who heard it trembled, and every awakened heart was stirred.
At that moment, he was not merely a silent captive, but a “spokesman for the truth”—one whose every word brought the scroll of Yazid’s oppression to a close and recorded his disgrace in history forever.

🌺 3. “أَنَا ابْنُ…”: A Lineage That Joined Heaven to Earth
In his sermon, Imam Sajjad (AS), repeating “أَنَا ابْنُ…”, linked his identity not to the earth, but to heaven.
“أَنَا ابْنُ مَكَّةَ وَ مِنَى” means: I am the son of the land of revelation.
“أَنَا ابْنُ زَمْزَمَ وَ الصَّفَا” means: I have drunk from the springs of mercy.
“أَنَا ابْنُ مُحَمَّدٍ الْمُصْطَفَى” means: I am descended from the noblest of human beings.
“أَنَا ابْنُ عَلِيٍّ الْمُرْتَضَى” means: I belong to the lineage of the one who brought the arrogant low.
And “أَنَا ابْنُ فَاطِمَةَ الزَّهْرَاءِ” means: I am descended from a lady whose light illuminated the world.
This lineage is not merely “bloodline pride”; it is an “existential identity” through which Imam Sajjad (AS) showed the world that truth is never lost in the darkness of oppression.

🌷 4. Sajjadi Struggle: A Battle Won in Silence
At Karbala, Imam Sajjad (AS), through his very presence, fought hidden battles.
He was at his father’s side; separation from him for even a moment is inconceivable. Without doubt, this was the first and last meeting of one Proof of God with another. That is, in the final moments of His Eminence, the Master of Martyrs (AS), Imam Sajjad (AS), by virtue of his station as God’s Proof, must have been beside him—amid mysteries that remain hidden.
His “outward illness” was a veil concealing his divinely guided political strategy.
That day, he attained “inward martyrdom”—a martyrdom that continued through sermons, tears, prostration and other hidden deeds!
The Sajjadi struggle was a battle behind the veil of the unseen: a battle in which the Imam cried out through his “silence” and, through his “presence,” exposed the absence of others.
This struggle became an enduring example for those who, under conditions of repression, can keep truth alive through their “steadfast presence.”

🌻 5. Words of Light: A Weapon Sharper Than the Sword
The words of Imam Sajjad (AS) were made of light—a light that pierced the breast of ignorance and transformed the darkness of oppression into the radiance of truth.
Through these words, he carried the cry of truth not only to Damascus, but to people across the ages.
His words know no boundaries: not those of time or place, race or language.
Just as the sun pours its light over the whole world, his words carry a message of guidance for all humanity.
This is the secret behind the enduring power of the Damascus sermon: centuries later, it still moves hearts and awakens souls.

🌹 6. رَبَّ لَحْظَةٍ: A Moment That Changes Destiny
Sometimes, a single moment of wholehearted attention to God’s Proof can turn the entire course of a life from ruin to felicity.
In that gathering in Damascus, when Imam Sajjad (AS) mounted the pulpit, many hearts were transformed and many eyes wept.
For some, that moment became a “turning point in life”: with a single glance, they saw the truth and awoke from heedlessness.
So never take lightly a moment when you encounter your Imam; perhaps that very moment will open a door to eternity.

🌼 7. The Danger of Stingers Disguised as Butterflies
Throughout history, more dangerous than open enemies are “enemies” who enter the field dressed as friends.
Just as a stinging creature in a butterfly’s disguise sucks the blood of its victim, hypocrites strike at religion while wearing its garb.
The preacher Yazid sent to curse Ali (AS) betrayed the Imam of his own time under cover of his oratory.
With a single sentence, Imam Sajjad (AS) tore away his mask and said:
“Woe to you! You have bought the pleasure of a creature at the price of the Creator’s anger.”
This is a profound lesson for all time: let us take care not to destroy ourselves beneath the canopy of oppression and darkness.

🌿 8. Ongoing Martyrdom: A Death That Was Life
Throughout his captivity, Imam Sajjad (AS) was a form of “ongoing martyrdom”: every moment of his was martyrdom, every breath a cry.
Through his patience, his silence and his words, he portrayed a life in which death was not an end, but the “beginning of eternal life.”
His martyrdom was brought about not by the enemy’s sword, but by “his very presence in the face of oppression.”
This means that martyrdom is not merely a “heroic death”; it is “a life that, in standing against falsehood, takes on the hue of eternity.”

🌾 9. The Sajjadi Star: A Light That Never Sets
Imam Sajjad (AS) is a star that never sets, for his light springs from the “sun of divine authority.”
In the darkest of nights, in the heart of exile in Damascus, he shone like a star, showing the way of guidance to those thirsting for truth.
And today, centuries later, that star still shines in the heavens of believers’ hearts, guiding them towards the truth.
So if one day you lose your way in the darkness of misguidance, turn your gaze towards that star: he is the “adornment of the worshippers” and the “light of guidance.”

💫 Final Words
O heart, if you wish to behold the light of truth, turn your gaze to the “resplendent star of al-Sajjād (AS).”
He is the son of Husayn’s crystal vessel, from whose very heart a radiant star emerged, shining for all eternity.
His sermon was a cry that shattered the silences of history and exposed the Umayyads for what they were.
His lineage reaches not to the earth, but to the heavens and beyond—from Mecca, Mina, Zamzam and Safa, to the Lote Tree, Badr, Uhud, Khayf and Aqaba.
And his words are a weapon sharper than the sword, destined to echo through history forever.
Draw light from this star and walk towards the truth, for he is the “Adornment of the Worshippers” and the “Refuge of the Stranger.”

🌟 Notes

💫 “Resplendent star” is a luminous interpretation of one dimension of Imam al-Sajjād (AS) as God’s proof!
This description is not merely a “figurative expression”; it is part of the manifestation of a lofty reality. God’s proof became such through the perfection of worshipful servitude: “the ontological reality” manifested as “the legislative reality”!
All creatures are rooted in sublime beauty and possess it in their true nature, for they all proceed from His peerless and most beautiful will. Within the realm of choice and worshipful servitude, fourteen exalted beings brought that primordial beauty to its highest flowering; in the luminous design of Imam al-Sajjād (AS), it became his shining star!

💫 Expressions such as “أَنَا ابْنُ مَنْ حَمَلَ الرُّكْنَ بِأَطْرَافِ الرِّدَا…” are not exaggerations, for they describe the perfection of worshipful servitude. Even the Imam’s attributes of perfection—shaped by his connection to the Noble Messenger, the Commander of the Faithful, Fāṭima al-Zahrāʾ and Imam Husayn—first and foremost reveal the lofty rank of his forebears; then, by tracing his own lineage to those exalted stations, he introduces himself!
By describing the heavens, he presents himself as a star in those very heavens!

💫 These descriptions are not simply “pride in one’s lineage”; they express pride in a tree of descent whose own sweet fruit he is. Mere descent is not a distinction: what gives this lineage its distinction is its spiritual affinity with those from whom it descends.

💫 The Imam’s “heroic sermon” and “luminous lineage” are only two examples of the world of al-Sajjād. His devotional, emotional, social and supplicatory dimensions, along with his other exalted stations and virtues, call for ample space to expound and explain them!

💫 The “luminous lineage” of Imam al-Sajjād (AS) accords with his “blood lineage”; blood and paternal descent alone confer no distinction, as the case of Noah’s son makes clear!
✨🔆 Hūd: 46 قالَ يا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صالِحٍ فَلا تَسْئَلْنِ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجاهِلينَ
He said: “O Noah! He is not one of your family; his conduct is unrighteous. So do not ask Me about what you have no knowledge of. I admonish you, lest you be among the ignorant.”
Thus, Imam al-Sajjād’s (AS) inherent fitness and worthiness further ennoble this lineage. Mere descent is not enough to establish sanctity and exalted spiritual gifts!
His lofty rank rests not merely on “Imam al-Sajjād’s blood lineage,” but, more fundamentally, on his “inner sanctity” and “God-given knowledge,” which establish his worthiness to belong to this lineage.

💫 The sermon in Damascus is not merely a “source of pride for the Shi‘a,” but a “source of pride for all freedom-loving people in the world.”
Its “universal message” is for all creation.
In truth, Imam al-Sajjād’s (AS) sermon is for all people who seek truth and justice.

💫 The idea of the “resplendent star” accords with no prevailing philosophical school. The luminous wisdom of the Light Verse transcends even the boundaries of time, space and existence!
The Light Verse cannot be fitted into any philosophical framework. It is itself a complete blueprint, from whose explanation and interpretation new wisdoms must take shape!

💫 “Imam al-Sajjād’s (AS) sermon was the completion of the proof”—indeed, it was a proof following upon a proof. It may be called a proof of grace and bounty, for it is the duty of all creation to seek light and truth. That the sun calls people to see is itself a further grace of light, and a testament to its own oppression. In truth, the Imam’s sermon granted the people of the world another opportunity, though they had not deserved it, since all truths had already been made manifest.

🌟 1. The Brilliant Star: A Created Reality, Not Merely a Metaphor
The “brilliant star” associated with the “glass” in the Verse of Light is not merely a figurative expression; it is the “luminous inner reality of Imam Sajjad (AS),” manifested as God’s proof.
Just as the sun is not merely a symbol of light but light itself, Imam Sajjad (AS) is not merely a “symbol of guidance” but the “reality of divine guidance” in the order of creation.
All creatures possess, from the very beginning of their creation, “supreme beauty,” for they all spring from God’s “most excellent will.” But the Fourteen Infallibles brought this “primordial beauty” to its fullest flowering and, in the luminous design of Imam Sajjad (AS), became “shining stars.”
This description, then, is not “emotional poetry” but “an account of a created reality,” revealed to us through the language of divine law.

🌸 2. “أَنَا ابْنُ…”: Not Exaggeration, but Recognition of the Perfection of Servitude
Expressions such as “أَنَا ابْنُ مَنْ حَمَلَ الرُّكْنَ بِأَطْرَافِ الرِّدَا…” are not exaggerations; they are “descriptions of the perfection of servitude.”
Through these words, Imam Sajjad (AS) first displays the lofty station of his forefathers, then introduces himself by tracing his lineage to them.
Just as someone might describe the heavens to present himself as “a star in those heavens,” Imam Sajjad (AS), by describing the tree of prophethood, makes himself known as “the sweet fruit of that tree.”
These honors, then, are not simply “pride in one’s lineage,” but “pride in one’s essential affinity with that lineage”: he is not only descended from that tree but also “a sign of its perfection.”

🌺 3. The Sajjadi World: Beyond Sermon and Lineage
The “rousing sermon” and “luminous lineage” are only two aspects of the “Sajjadi world.”
The devotional, emotional, social and supplicatory dimensions of Imam Sajjad (AS), along with his other lofty stations, call for ample space to explore and explain.
He is both “the adornment of the worshippers” in the sanctuary of prayer and “the voice of truth” in the mosque of Damascus.
By the tears he sheds at night in the Sahifa Sajjadiyya, he whispers his prayers to God; by the cry of his sermon, he brings the scroll of Umayyad tyranny crashing down.
We must not confine him to one dimension of his immense character. Rather, we should journey through every aspect of his being and draw from each a light to guide our own way.

🌷 4. Luminous Lineage and Bloodline: Affinity, Not Mere Descent
Imam Sajjad’s (AS) “luminous lineage” accords with his “bloodline,” but bloodline alone is no distinction. We see this in the story of Noah’s son, when God said: “إِنَّهُ لَيْسَ مِنْ أَهْلِكَ” (He is not of your family).
Thus Imam Sajjad’s (AS) lofty station is due not simply to his “bloodline,” but to his “inner sanctity,” “God-given knowledge” and “inherent worthiness”—qualities that transform his descent into a “distinction rooted in spiritual allegiance.”
Being worthy is essential to this lineage, and Imam Sajjad (AS), through his “infallibility” and “piety,” proved himself worthy.

🌻 5. The Sermon in Damascus: A Source of Pride for All Who Love Freedom
The sermon in Damascus is not merely “a source of pride for the Shi‘a,” but “a source of pride for all who love freedom.”
Its message is universal, addressed to all who seek truth and justice.
In that sermon, Imam Sajjad (AS) defended not only the rights of his own family but “the rights of all who have suffered oppression throughout history,” exposing the oppressors of every age.
This sermon, then, belongs not to one sect or religious community; it is “the enduring cry of truth” against falsehood, claimed as their own by all who cherish freedom.

🌹 6. The Verse of Light: A Blueprint for New Wisdoms
The “brilliant star” cannot be fully reconciled with any prevalent philosophical view, for the luminous wisdom of the Verse of Light transcends the limits of time, space and even existence.
The Verse of Light cannot be fitted into any existing philosophical framework. Rather, it is itself a “complete blueprint,” whose exposition and interpretation should give rise to “new wisdoms.”
Any philosophy that seeks to contain this verse within its own framework has confined it, for divine light surpasses every human system of thought.

🌼 7. The Sermon: A Final Proof, Not the End of Guidance
“Imam Sajjad’s (AS) sermon brought the proof to its completion,” but this does not mean that the path of guidance came to an end.
The sermon was a “proof offered through divine grace and generosity”: through it, God gave the people of the world “another opportunity”—one they did not deserve, since all truths had already been made manifest.
Just as the sun, by shining, invites everyone to see, Imam Sajjad’s (AS) sermon cast “the light of guidance” upon all; whether to accept it, however, remained a matter of “human choice.”
The sermon was therefore “an opportunity freely given,” not “a historical compulsion.”

In a final statement of wisdom:
“Imam Sajjad (AS) is the radiant pearl of the Verse of Light—a reality woven into creation and made manifest in the form of revealed law. The Imam embodies that created reality. His luminous lineage befits his innate worthiness and merit, while the sermon in Damascus is a cry to all the free people of the world. The world of Imam Sajjad extends beyond his sermon and lineage; the prayers of the *Sahifa Sajjadiyya* reveal another dimension of his greatness. The Verse of Light is a blueprint for new wisdom, and the sermon in Damascus offers the people of the world another chance to return to the truth.”
🌼Ali Saei (Abdullah Mishkat) 110.141(903)🌼