Written transcript of the lecture
The Meshkat-e Noor teachings series🌼🔆🌼The Sermon That Casts Darkness🌼🔆🌼
🌹🔅☘️ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ ☘️🔅🌹
🔅🌹 “Sajjad, the Image of the Glass” “Son of Light” “The Hidden Mysteries of Imam Sajjad (AS) at Ashura” “Imam Sajjad’s Sermon in the Mosque of Damascus” “The Evening of the Strangers of Imam Sajjad (AS)” and … An abridged account with a supplement 1405.04.06 Ali Saei (Abdullah Meshkat) 110.141(903) 🌹🔅
✨💫🔅A brief journey into the innermost being of Imam Sajjad (AS)🔅 💫 ✨
A structured summary of the text “The Radiant Star of the Luminous Glass”
1. Central theme: Imam Sajjad (AS) as the “Brilliant Star” and the “Son of the Glass”
Drawing on the Verse of Light, Imam Sajjad (AS), as the “brilliant star” and the “son of the glass,” is the supreme manifestation of the “Hussaini glass.”
In the Verse of Light, the glass is described as a “brilliant star,” and Imam Sajjad (AS) is the concise, primary interpretation of this glass.
2. Imam Sajjad (AS) within the order of Hussaini 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, the son of the glass”—that is, the child of the niche, the lamp, and the glass.
The Muhammadan, Alid, and Hasanid heavens are adorned with the grace of Sajjad, the Ornament of the Worshippers.
3. The rank of “Ornament of the Worshippers” on the Day of Resurrection
The Prophet (PBUH) said: “When the Day of Resurrection comes, a herald will call out: ‘Where is the Ornament of the Worshippers?’ It is as though I can see my son Ali ibn Husayn walking with stately grace 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 stand with him.”
4. Imam Sajjad’s sermon in the Mosque of Damascus: the case made plain and the Umayyads disgraced
Yazid sent a preacher to curse Ali (AS) and Husayn (AS) from the pulpit and praise Muawiya and Yazid.
Imam Sajjad (AS) said to the preacher: “Woe to you! You have purchased the approval of the created at the cost of the Creator’s wrath. Choose your place in the Fire.”
He then asked Yazid’s permission to ascend the pulpit and speak. Fearing exposure, Yazid refused, but the people insisted, and at last he gave permission.
Imam Sajjad (AS) ascended the pulpit and delivered a sermon that brought tears to the eyes and filled hearts with dread.
5. The merits 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 marks of distinction:
Six qualities bestowed upon them:
1. Knowledge
2. Forbearance
3. Generosity
4. Eloquence
5. Courage
6. The love held for them in the hearts of the faithful
Seven marks of distinction:
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 Lineage-Based Honours 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 corner 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. The Sermon’s Portrayal of the Commander of the Faithful (AS)
In the 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, gracious, good-natured, pure)
«أَبْطَحِيٌّ رَضِيٌّ مِقْدَامٌ هُمَامٌ» (of al-Batha, content, brave, high-minded)
«صَابِرٌ صَوَّامٌ مُهَذَّبٌ قَوَّامٌ» (patient, fasting, adorned, devoted to prayer)
«يَطْحَنُهُمْ فِي الْحُرُوبِ طَحْنَ الرَّحَى» (he crushes enemies in battle like a millstone)
8. The Reaction of Yazid and the Jewish Scholar
Fearing an uprising, Yazid ordered the muezzin to give the call to prayer, hoping to interrupt the Imam’s speech.
In response to the call to prayer, Imam Sajjad (AS) said:
«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 this.)
When the muezzin said, «أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ», the Imam turned to Yazid and said: “Is Muhammad your grandfather or mine? If you claim he is your grandfather, you have spoken falsely and blasphemously. And if he is my grandfather, why did you kill his family?”
After hearing the Imam’s lineage, a Jewish scholar present in the gathering 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 children!” Yazid punished him severely.
9. The Sajjadi Struggle: Inner Martyrdom and the Politics of Wilayah
On the day of Ashura, Imam Sajjad (AS) experienced “inner martyrdom.”
The Imam’s struggle at Karbala belongs to the realm of the “hidden”—just as he secretly buried the martyrs.
Throughout his captivity, Imam Sajjad (AS) was a “living martyr.” Through his sermon, he drew back the veil from the face of truth and made it shine for all time.
10. Final Summary
Imam Sajjad (AS) is the “shining star” of the Verse of Light and the “son of the glass vessel.” In the heart of the darkness of Damascus, his sermon made the truth of the Ahl al-Bayt (AS) shine forth for all time. Through his heavenly lineage—from Mecca, Mina, Zamzam and Safa to Badr, Uhud, Khayf and Aqaba—he gave form to the pure Muhammadan and Alid identity, exposing Yazid and the Umayyads before the eyes of the world. His sermon is the “identity document of the Ahl al-Bayt” and the “record of Shi‘i honour,” keeping the light of guidance alive in the heart of history for all eternity.
11. Key Concepts for Quick Recall:
Shining star = Imam Sajjad (AS) = the supreme manifestation of the glass vessel
Ibn al-Zujaja = son of the glass vessel = son of the light of Husayn (AS)
The Sermon of Damascus = the identity document of the Ahl al-Bayt (AS) = the final proof against the Umayyads
Zayn al-Abidin = adornment of the worshippers = Imam Sajjad’s (AS) exalted station on the Day of Resurrection
The Sajjadi struggle = inner martyrdom = the politics of wilayah behind the veil of illness
Original Text:
❇️The Child of the Divine Light’s Crystal
Ali al-Sajjad (AS), the radiant star of Imam Hussein (AS), is the son of the crystal
كَأَنَّها كَوْكَبٌ دُرِّيٌّ= That crystal is like a shining star = Hussein is like Sajjad
✨🔆 An-Nur: 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 crystal as a radiant star
The Ka‘ba of light captivates the eye. The supreme vision of Truth is the light of the lover; the lover is a radiant star.
A pearl-like star is a constellation of grace, beauty, and enchantment.
✨🔆 As-Saffat: 6 إِنَّا زَيَّنَّا السَّماءَ الدُّنْيا بِزينَةٍ الْكَواكِبِ
🔆We have adorned the lowest heaven with stars,
The Exalted God adorned the Muhammadan heaven with the pearl-like star of Sajjad.
الْمِصْباحُ في زُجاجَةٍ الزُّجاجَةُ كَأَنَّها كَوْكَبٌ دُرِّيٌّ
❇️The crystal’s aspect is that of a radiant star
It is the supreme manifestation of «زُجاجَةٍ الزُّجاجَةُ»، «كَوْكَبٌ دُرِّيٌّ»!
In brief, the crystal is rendered as that very pearl-like star; this is, in fact, the first translation of “crystal.”
The first gate of the crystal, the “first” of the “nine” principal gates of Hussein—the gates of the crystal of light!
The pearl-like star of the Verse of Light is the crystal’s first gate, the Lamp’s third gate, and Meshkat-e Noor’s fourth gate!
Son of the crystal: the crystal’s supreme manifestation, its concise rendering (the pearl-like star), and its first translation.
The heavens of Hussein, Hasan, Ali, and Muhammad are adorned with Sajjad—with the adornment 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[1]
🔆 “God brought forth the light of Hussein (AS), and from it created the gardens of Paradise and the houris. By God, Hussein is more exalted and noble than the gardens of Paradise and the houris.”
Imam Sajjad (AS): son of the Niche, son of the Lamp, son of the Crystal
When a veil is lifted from Hussein’s peerless countenance, the pearl-like star of Hussein rises!
❇️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.[2]
🔆 The Messenger of God (PBUH) said: “When the Day of Resurrection comes, a herald will call out, ‘Where is Zayn al-Abidin (the adornment of the worshippers)?’ It is as though I can see my son Ali ibn Hussein ibn Ali ibn Abi Talib (AS) walking gracefully between the ranks [of the people of Paradise].”
❇️The disciples of Imam Sajjad (AS)
💫🔆 قَالَ أَبُو الْحَسَنِ مُوسَى (AS): 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 …[3]
🔆 Imam al-Kazim (AS) said: “When the Day of Resurrection comes, a herald will call out: … Then he will call out: ‘Where are the devoted followers of Ali ibn Husayn (Imam al-Sajjad)?’ Jubayr ibn Mut‘im, Yahya ibn Umm al-Tawil, Abu Khalid al-Kabuli and Sa‘id ibn al-Musayyib will then rise. …
❇️Imam al-Sajjad, with the sword of eloquence and rhetoric
The uprising of Imam al-Sajjad (AS) was an all-encompassing uprising!
Imam al-Sajjad (AS) brought down the foundations of ignorance and darkness from within their very stronghold!
Imam al-Sajjad (AS) was a radiant star of guidance, shining across all creation from the heart of a house of tyranny and darkness!
❇️The Sermon of Imam al-Sajjad (AS)
The identity of the Ahl al-Bayt (AS), as revealed in Imam al-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-[4]
❇️Detailed Translation
💫🔆 قَالَ السَّيِّدُ وَ دَعَا يَزِيدُ الْخَاطِبَ
The 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 ascend 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
So the preacher mounted the pulpit and went to extremes 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
Ali ibn al-Husayn then called out to him:
وَيْلَكَ أَيُّهَا الْخَاطِبُ اشْتَرَيْتَ مَرْضَاةَ الْمَخْلُوقِ بِسَخَطِ الْخَالِقِ
“Woe to you, preacher! You have traded the Creator’s wrath for the approval of His creatures.
فَتَبَوَّأْ مَقْعَدَكَ مِنَ النَّارِ
Choose your place in the Fire.”
وَ لَقَدْ أَحْسَنَ ابْنُ سِنَانٍ الْخَفَاجِيُّ فِي وَصْفِ أَمِيرِ الْمُؤْمِنِينَ ع بِقَوْلِهِ-
Ibn Sinan al-Khafaji truly wrote these fine lines in praise of the Commander of the Faithful:
أَ عَلَى الْمَنَابِرِ تُعْلِنُونَ بِسَبِّهِ-
Do you openly revile him from your pulpits,
وَ بِسَيْفِهِ نُصِبَتْ لَكُمْ أَعْوَادُهَا
when your pulpits’ very timbers stand firm by his sword?
وَ قَالَ صَاحِبُ الْمَنَاقِبِ وَ غَيْرُهُ رُوِيَ أَنَّ يَزِيدَ لَعَنَهُ اللَّهُ أَمَرَ بِمِنْبَرٍ وَ خَطِيبٍ
The author of *Manaqib* and others also related that Yazid—may God curse him—ordered a pulpit and a preacher to 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, praised and glorified God,
ثُمَّ أَكْثَرَ الْوَقِيعَةَ فِي عَلِيٍّ وَ الْحُسَيْنِ
then spoke at length in condemnation of Ali and Husayn,
وَ أَطْنَبَ فِي تَقْرِيظِ مُعَاوِيَةَ وَ يَزِيدَ لَعَنَهُمَا اللَّهُ
and at even greater length in praise of Mu‘awiya and Yazid—may God curse them both—
فَذَكَرَهُمَا بِكُلِّ جَمِيلٍ
mentioning every virtue they possessed.
قَالَ فَصَاحَ بِهِ عَلِيُّ بْنُ الْحُسَيْنِ
The narrator said: Ali ibn al-Husayn then called out to him:
وَيْلَكَ أَيُّهَا الْخَاطِبُ اشْتَرَيْتَ مَرْضَاةَ الْمَخْلُوقِ بِسَخَطِ الْخَالِقِ
“Woe to you, preacher! You have traded the Creator’s wrath for the approval of His creatures.
فَتَبَوَّأْ مَقْعَدَكَ مِنَ النَّارِ
Choose your place in the Fire.”
ثُمَّ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَا يَزِيدُ ائْذَنْ لِي حَتَّى أَصْعَدَ هَذِهِ الْأَعْوَادَ
Then ʿAlī ibn al-Ḥusayn (AS) said, “Yazīd, let me ascend these wooden steps—the pulpit—
فَأَتَكَلَّمَ بِكَلِمَاتٍ لِلَّهِ فِيهِنَّ رِضاً
and speak words that will please God,
وَ لِهَؤُلَاءِ الْجُلَسَاءِ فِيهِنَّ أَجْرٌ وَ ثَوَابٌ
and bring reward and blessing to those present.”
قَالَ فَأَبَى يَزِيدُ عَلَيْهِ ذَلِكَ
The narrator said: Yazīd refused his request.
فَقَالَ النَّاسُ يَا أَمِيرَ الْمُؤْمِنِينَ ائْذَنْ لَهُ فَلْيَصْعَدِ الْمِنْبَرَ
But the people said, “Commander of the Faithful, let him ascend the pulpit
فَلَعَلَّنَا نَسْمَعُ مِنْهُ شَيْئاً
so that we may hear something from him.”
فَقَالَ إِنَّهُ إِنْ صَعِدَ لَمْ يَنْزِلْ إِلَّا بِفَضِيحَتِي
Yazīd replied, “If he ascends it, he will not come down without disgracing me
وَ بِفَضِيحَةِ آلِ أَبِي سُفْيَانَ
and the house of Abū Sufyān.”
فَقِيلَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَا قَدْرُ مَا يُحْسِنُ هَذَا
Then someone said to him, “Commander of the Faithful, how eloquently this man speaks!”
فَقَالَ إِنَّهُ مِنْ أَهْلِ بَيْتٍ قَدْ زُقُّوا الْعِلْمَ زَقّاً
He replied, “He belongs to a family whom knowledge was made to drink, drop by drop.”
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
ʿAlī ibn al-Ḥusayn ascended the pulpit and praised and glorified God.
ثُمَّ خَطَبَ خُطْبَةً أَبْكَى مِنْهَا الْعُيُونَ
Then 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
He said, “People! We have been granted six virtues and distinguished above others by 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 a place in the hearts of the believers.
وَ فُضِّلْنَا بِأَنَّ مِنَّا النَّبِيَّ الْمُخْتَارَ مُحَمَّداً
And we are distinguished in that the Chosen Prophet, Muḥammad (PBUH), is one of us;
وَ مِنَّا الصِّدِّيقُ
the Most Truthful, ʿAlī, is one of us;
وَ مِنَّا الطَّيَّارُ
the Flyer, Jaʿfar al-Ṭayyār, is one of us;
وَ مِنَّا أَسَدُ اللَّهِ وَ أَسَدُ رَسُولِهِ
the Lion of God and the Lion of His Messenger, Ḥamza, is one of us;
وَ مِنَّا سِبْطَا هَذِهِ الْأُمَّةِ
and the two grandsons of this community, Ḥasan and Ḥusayn, are among us.”
مَنْ عَرَفَنِي فَقَدْ عَرَفَنِي
If you know who I am, then you already know me.
وَ مَنْ لَمْ يَعْرِفْنِي أَنْبَأْتُهُ بِحَسَبِي وَ نَسَبِي
But if you do not, I shall tell you of my noble lineage and ancestry.
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 ever girded themselves with a garment.
أَنَا ابْنُ خَيْرِ مَنِ انْتَعَلَ وَ احْتَفَى
I am the son of the best of those who ever wore shoes or walked barefoot.
أَنَا ابْنُ خَيْرِ مَنْ طَافَ وَ سَعَى
I am the son of the best of those who ever circumambulated the Kaaba and performed the sa‘y.
أَنَا ابْنُ خَيْرِ مَنْ حَجَّ وَ لَبَّى
I am the son of the best of those who ever made the pilgrimage and cried, “Labbayk!”
أَنَا ابْنُ مَنْ حُمِلَ عَلَى الْبُرَاقِ فِي الْهَوَاءِ
I am the son of the one who rode the 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 by night 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 within two bow-lengths—or nearer.
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 the 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
who migrated twice
وَ بَايَعَ الْبَيْعَتَيْنِ
and pledged allegiance twice.
وَ قَاتَلَ بِبَدْرٍ وَ حُنَيْنٍ
And he fought at Badr and Hunayn.
وَ لَمْ يَكْفُرْ بِاللَّهِ طَرْفَةَ عَيْنٍ
He never disbelieved in God, not even for the blink of an eye.
أَنَا ابْنُ صَالِحِ الْمُؤْمِنِينَ
I am the son of the foremost of the faithful,
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 those who strive in God’s cause,
وَ زَيْنِ الْعَابِدِينَ
the adornment of the devout,
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 noblest of those who rose from the household of Yasin (the family of Muhammad).
رَسُولِ رَبِّ الْعَالَمِينَ
He was 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 apostates, covenant-breakers, and tyrants,
وَ الْمُجَاهِدِ أَعْدَاءَهُ النَّاصِبِينَ
who strove against his enemy, the Nasibis,
وَ أَفْخَرِ مَنْ مَشَى مِنْ قُرَيْشٍ أَجْمَعِينَ
and the proudest man to walk among all the Quraysh.
وَ أَوَّلِ مَنْ أَجَابَ وَ اسْتَجَابَ لِلَّهِ وَ لِرَسُولِهِ مِنَ الْمُؤْمِنِينَ
He was the first of the faithful to answer and accept the call of God and His Messenger,
وَ أَوَّلِ السَّابِقِينَ
one of the earliest pioneers,
وَ قَاصِمِ الْمُعْتَدِينَ
the crusher of aggressors,
وَ مُبِيدِ الْمُشْرِكِينَ
the destroyer of idolaters,
وَ سَهْمٍ مِنْ مَرَامِي اللَّهِ عَلَى الْمُنَافِقِينَ
an arrow of God against the hypocrites,
وَ لِسَانِ حِكْمَةِ الْعَابِدِينَ
the tongue of wisdom among the devout,
وَ نَاصِرِ دِينِ اللَّهِ
the champion of God’s religion,
وَ وَلِيِّ أَمْرِ اللَّهِ
the guardian of God’s command,
وَ بُسْتَانِ حِكْمَةِ اللَّهِ
and the garden of God’s wisdom.
وَ عَيْبَةِ عِلْمِهِ
and the treasure of his knowledge.
سَمِحٌ سَخِيٌّ بَهِيٌّ بُهْلُولٌ زَكِيٌّ
Generous, noble, beautiful, gracious, pure.
أَبْطَحِيٌّ رَضِيٌّ مِقْدَامٌ هُمَامٌ
Of the people of al-Abtah, content, courageous, lofty in aspiration.
صَابِرٌ صَوَّامٌ مُهَذَّبٌ قَوَّامٌ
Patient, given to fasting, adorned, standing in prayer.
قَاطِعُ الْأَصْلَابِ وَ مُفَرِّقُ الْأَحْزَابِ
He breaks the backs of his enemies and scatters their ranks.
أَرْبَطُهُمْ عِنَاناً
The firmest in holding the reins of war.
وَ أَثْبَتُهُمْ جَنَاناً
The steadiest of heart.
وَ أَمْضَاهُمْ عَزِيمَةً
The most resolute in purpose.
وَ أَشَدُّهُمْ شَكِيمَةً
The sternest in character.
أَسَدٌ بَاسِلٌ يَطْحَنُهُمْ فِي الْحُرُوبِ إِذَا ازْدَلَفَتِ الْأَسِنَّةُ
A lion of the wilderness, grinding them to pieces in battle when spearpoints close in.
وَ قَرُبَتِ الْأَعِنَّةُ طَحْنَ الرَّحَى
And when the reins draw near, he crushes the enemy host like a millstone.
وَ يَذْرُوهُمْ فِيهَا ذَرْوَ الرِّيحِ الْهَشِيمَ
In battle, he scatters them like the wind scattering 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 al-‘Aqabah.
بَدْرِيٌّ أُحُدِيٌّ شَجَرِيٌّ مُهَاجِرِيٌّ
A veteran of Badr and Uhud, of the Pledge beneath the Tree, and of the Emigration.
مِنَ الْعَرَبِ سَيِّدُهَا
Among the Arabs, he is their chief.
وَ مِنَ الْوَغَى لَيْثُهَا
In battle, he is their lion.
وَارِثُ الْمَشْعَرَيْنِ
Heir to the two sacred sites (al-Mash‘ar al-Haram and Muzdalifah).
وَ أَبُو السِّبْطَيْنِ الْحَسَنِ وَ الْحُسَيْنِ
And 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 chief of women.
فَلَمْ يَزَلْ يَقُولُ أَنَا أَنَا حَتَّى ضَجَّ النَّاسُ بِالْبُكَاءِ وَ النَّحِيبِ
He kept saying, “I, I,” until the people cried out amid their weeping and lamentation.
وَ خَشِيَ يَزِيدُ لَعَنَهُ اللَّهُ أَنْ يَكُونَ فِتْنَةٌ
Yazid—may God’s curse be upon him—feared that unrest might break out.
فَأَمَرَ الْمُؤَذِّنَ فَقَطَعَ عَلَيْهِ الْكَلَامَ
So he ordered the muezzin, who interrupted 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 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 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 Allah,”
الْتَفَتَ مِنْ فَوْقِ الْمِنْبَرِ إِلَى يَزِيدَ فَقَالَ
Ali ibn al-Husayn turned from the pulpit towards 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 lie and have committed unbelief.
وَ إِنْ زَعَمْتَ أَنَّهُ جَدِّي فَلِمَ قَتَلْتَ عِتْرَتَهُ
And if you claim he is my grandfather, why, then, did you kill his family?”
قَالَ وَ فَرَغَ الْمُؤَذِّنُ مِنَ الْأَذَانِ وَ الْإِقَامَةِ
The narrator said: The muezzin finished the call to prayer and the iqama.
وَ تَقَدَّمَ يَزِيدُ فَصَلَّى صَلَاةَ الظُّهْرِ
Yazid then stepped forward and led 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 in Yazid’s court.
فَقَالَ مَنْ هَذَا الْغُلَامُ يَا أَمِيرَ الْمُؤْمِنِينَ
He asked, “Who is this young man, Commander of the Faithful?”
قَالَ هُوَ عَلِيُّ بْنُ الْحُسَيْنِ
Yazid 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, daughter of Muhammad.”
فَقَالَ الْحَبْرُ يَا سُبْحَانَ اللَّهِ
The scholar exclaimed, “سبحان الله!”
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 the Prophet’s passing?
بِئْسَمَا خَلَفْتُمُوهُ فِي ذُرِّيَّتِهِ
What wretched successors you have been to his children!
وَ اللَّهِ لَوْ تَرَكَ فِينَا مُوسَى بْنُ عِمْرَانَ سِبْطاً مِنْ صُلْبِهِ
By God, if Moses ibn Imran had left a son of his own among us,
لَظَنَنَّا أَنَّا كُنَّا نَعْبُدُهُ مِنْ دُونِ رَبِّنَا
We were certain that we worshipped none but our Lord.
وَ أَنْتُمْ إِنَّمَا فَارَقَكُمْ نَبِيُّكُمْ بِالْأَمْسِ
Yet your Prophet had passed away from among you only yesterday.
فَوَثَبْتُمْ عَلَى ابْنِهِ فَقَتَلْتُمُوهُ
Then you attacked his son and killed him.
سَوْءَةً لَكُمْ مِنْ أُمَّةٍ
How vile you are, O community!
قَالَ فَأَمَرَ بِهِ يَزِيدُ لَعَنَهُ اللَّهُ فَوُجِئَ فِي حَلْقِهِ ثَلَاثاً
The narrator said: Then Yazid—may God’s curse be upon him—gave the order, and the scholar was struck three times on the throat (or beaten on the chest).
فَقَامَ الْحَبْرُ وَ هُوَ يَقُولُ إِنْ شِئْتُمْ فَاضْرِبُونِي
The scholar rose and said: If you wish, strike me.
وَ إِنْ شِئْتُمْ فَاقْتُلُونِي أَوْ فَذَرُونِي
If you wish, 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.
❇️Metrical Translation
Taking into account a syllabic metre close to the metre of “مُتَقارِب» (فَعولُن فَعولُن فَعولُن فَعول), which is especially fitting and stirring for mourning gatherings and devotional recitations, this metrical verse translation is offered. In this version, internal rhymes and emotional intensity have been brought to their height:
💫🔆 قَالَ السَّيِّدُ وَ دَعَا يَزِيدُ الْخَاطِبَ
The Master said: Yazid summoned that preacher to his side.
وَ أَمَرَهُ أَنْ يَصْعَدَ الْمِنْبَرَ فَيَذُمَّ الْحُسَيْنَ وَ أَبَاهُ صَلَوَاتُ اللَّهِ عَلَيْهِمَا
He ordered him to mount the pulpit, and speak ill of Husayn and Ali (AS).
فَصَعِدَ وَ بَالَغَ فِي ذَمِّ أَمِيرِ الْمُؤْمِنِينَ وَ الْحُسَيْنِ الشَّهِيدِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا
He rose and went too far in condemning the martyred Master.
وَ الْمَدْحِ لِمُعَاوِيَةَ وَ يَزِيدَ
And praise of Muawiya and Yazid flowed from his lips.
فَصَاحَ بِهِ عَلِيُّ بْنُ الْحُسَيْنِ ع
Ali ibn al-Husayn (AS) cried out from the depths of his heart:
وَيْلَكَ أَيُّهَا الْخَاطِبُ اشْتَرَيْتَ مَرْضَاةَ الْمَخْلُوقِ بِسَخَطِ الْخَالِقِ
Woe to you, who buy the people’s approval with the wrath of God.
فَتَبَوَّأْ مَقْعَدَكَ مِنَ النَّارِ
Then take your place in the Fire, for this is your due.
وَ قَالَ صَاحِبُ الْمَنَاقِبِ وَ غَيْرُهُ رُوِيَ أَنَّ يَزِيدَ لَعَنَهُ اللَّهُ أَمَرَ بِمِنْبَرٍ وَ خَطِيبٍ
It is related in Manaqib that vile Yazid appointed a pulpit and a preacher.
لِيُخْبِرَ النَّاسَ بِمَسَاوِي الْحُسَيْنِ وَ عَلِيٍّ ع وَ مَا فَعَلَا
So that he might expose the faults of Husayn and Ali before the people and bring them to shame.
فَصَعِدَ الْخَطِيبُ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ
The preacher mounted the pulpit, his lips voicing praise and glorification of God.
ثُمَّ أَكْثَرَ الْوَقِيعَةَ فِي عَلِيٍّ وَ الْحُسَيْنِ
Then he began to heap abuse upon the two of them.
وَ أَطْنَبَ فِي تَقْرِيظِ مُعَاوِيَةَ وَ يَزِيدَ لَعَنَهُمَا اللَّهُ
He spoke at length in praise of Mu‘awiya and Yazid,
فَذَكَرَهُمَا بِكُلِّ جَمِيلٍ
recalling and extolling every virtue of theirs.
قَالَ فَصَاحَ بِهِ عَلِيُّ بْنُ الْحُسَيْنِ
Then Ali ibn al-Husayn was incensed and cried out:
وَيْلَكَ أَيُّهَا الْخَاطِبُ اشْتَرَيْتَ مَرْضَاةَ الْمَخْلُوقِ بِسَخَطِ الْخَالِقِ
“Woe to you! You have purchased the people’s favor at the price 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
and speak words that will win God’s good pleasure
وَ لِهَؤُلَاءِ الْجُلَسَاءِ فِيهِنَّ أَجْرٌ وَ ثَوَابٌ
and bring reward and blessing to those gathered here.”
قَالَ فَأَبَى يَزِيدُ عَلَيْهِ ذَلِكَ
Yazid refused, rejecting this plain request.
فَقَالَ النَّاسُ يَا أَمِيرَ الْمُؤْمِنِينَ ائْذَنْ لَهُ فَلْيَصْعَدِ الْمِنْبَرَ
The people said, “Commander, let Muslim mount the pulpit,
فَلَعَلَّنَا نَسْمَعُ مِنْهُ شَيْئاً
so that we may hear a few words 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 belongs to a family nourished on knowledge as on a drink.”
قَالَ فَلَمْ يَزَالُوا بِهِ حَتَّى أَذِنَ لَهُ
They pressed him so insistently that at last he gave permission, saying, “Very well.”
فَصَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ
Muslim mounted 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 every eye
وَ أَوْجَلَ مِنْهَا الْقُلُوبَ
and left every heart trembling with fear.
ثُمَّ قَالَ أَيُّهَا النَّاسُ أُعْطِينَا سِتّاً وَ فُضِّلْنَا بِسَبْعٍ
He said: “O people! Six have been granted to us, and we have been distinguished by seven:
أُعْطِينَا الْعِلْمَ وَ الْحِلْمَ وَ السَّمَاحَةَ وَ الْفَصَاحَةَ وَ الشَّجَاعَةَ وَ الْمَحَبَّةَ فِي قُلُوبِ الْمُؤْمِنِينَ
knowledge, forbearance, generosity, eloquence, courage, and love in the hearts of the faithful.
وَ فُضِّلْنَا بِأَنَّ مِنَّا النَّبِيَّ الْمُخْتَارَ مُحَمَّداً
And among the distinctions that are ours is the Chosen Prophet, Ahmad.
وَ مِنَّا الصِّدِّيقُ
And among us is the Greatest of the Truthful.
وَ مِنَّا الطَّيَّارُ
And among us is the one who flies in Paradise.
وَ مِنَّا أَسَدُ اللَّهِ وَ أَسَدُ رَسُولِهِ
And among us is the Lion of God and His Messenger.
وَ مِنَّا سِبْطَا هَذِهِ الْأُمَّةِ
And 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 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 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 and one who cried, “At Your service.”
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 came closer, until he was two bow-lengths away, or nearer still.
أَنَا ابْنُ مَنْ صَلَّى بِمَلَائِكَةِ السَّمَاءِ
I am the son of the one who stood in prayer with the angels of heaven.
أَنَا ابْنُ مَنْ أَوْحَى إِلَيْهِ الْجَلِيلُ مَا أَوْحَى
I am the son of the one to whom God revealed whatever 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 al-Murtada.
أَنَا ابْنُ مَنْ ضَرَبَ خَرَاطِيمَ الْخَلْقِ حَتَّى قَالُوا لَا إِلَهَ إِلَّا اللَّهُ
I am the son of the man who struck the noses of the people until they said: لا اله الا الله.
أَنَا ابْنُ مَنْ ضَرَبَ بَيْنَ يَدَيْ رَسُولِ اللَّهِ بِسَيْفَيْنِ
I am the son of the man who fought alongside the Messenger with two swords.
وَ طَعَنَ بِرُمْحَيْنِ
And thrust with two spears.
وَ هَاجَرَ الْهِجْرَتَيْنِ
And made two migrations.
وَ بَايَعَ الْبَيْعَتَيْنِ
And pledged allegiance twice.
وَ قَاتَلَ بِبَدْرٍ وَ حُنَيْنٍ
And fought fiercely 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 best of the believers.
وَ وَارِثِ النَّبِيِّينَ
And the heir of the prophets.
وَ قَامِعِ الْمُلْحِدِينَ
And the vanquisher of the heretics.
وَ يَعْسُوبِ الْمُسْلِمِينَ
And the leader of the Muslims.
وَ نُورِ الْمُجَاهِدِينَ
And the light of the fighters in God’s cause.
وَ زَيْنِ الْعَابِدِينَ
And the adornment of the worshippers.
وَ تَاجِ الْبَكَّائِينَ
And 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 of those who stood firm among the House of Yasin.
رَسُولِ رَبِّ الْعَالَمِينَ
The Messenger of the Lord of the worlds.
أَنَا ابْنُ الْمُؤَيَّدِ بِجَبْرَئِيلَ الْمَنْصُورِ بِمِيكَائِيلَ
I am the son of the man strengthened by Gabriel and aided by Michael.
أَنَا ابْنُ الْمُحَامِي عَنْ حَرَمِ الْمُسْلِمِينَ
I am the son of the defender of the Muslims’ sanctuary.
وَ قَاتِلِ الْمَارِقِينَ وَ النَّاكِثِينَ وَ الْقَاسِطِينَ
And the slayer of the apostates, the oath-breakers, and the unjust.
وَ الْمُجَاهِدِ أَعْدَاءَهُ النَّاصِبِينَ
And the fighter against the enemies who hate the Prophet’s family.
وَ أَفْخَرِ مَنْ مَشَى مِنْ قُرَيْشٍ أَجْمَعِينَ
And the proudest of Quraysh’s wayfarers.
وَ أَوَّلِ مَنْ أَجَابَ وَ اسْتَجَابَ لِلَّهِ وَ لِرَسُولِهِ مِنَ الْمُؤْمِنِينَ
And the first of the believers to answer and accept God and His Messenger.
وَ أَوَّلِ السَّابِقِينَ
And the first of the forerunners.
وَ قَاصِمِ الْمُعْتَدِينَ
And the vanquisher of transgressors.
وَ مُبِيدِ الْمُشْرِكِينَ
And the destroyer of the idolaters.
وَ سَهْمٍ مِنْ مَرَامِي اللَّهِ عَلَى الْمُنَافِقِينَ
And an arrow of truth against the hypocrites.
وَ لِسَانِ حِكْمَةِ الْعَابِدِينَ
And the tongue of the worshippers’ wisdom.
وَ نَاصِرِ دِينِ اللَّهِ
And the champion of God’s religion.
وَ وَلِيِّ أَمْرِ اللَّهِ
And the guardian of God’s command.
وَ بُسْتَانِ حِكْمَةِ اللَّهِ
And the garden of the wisdom of the Real.
وَ عَيْبَةِ عِلْمِهِ
And the vessel of His knowledge.
سَمِحٌ سَخِيٌّ بَهِيٌّ بُهْلُولٌ زَكِيٌّ
Generous, noble, comely, gracious, pure.
أَبْطَحِيٌّ رَضِيٌّ مِقْدَامٌ هُمَامٌ
Of the people of the Bathā, content, brave, high-minded.
صَابِرٌ صَوَّامٌ مُهَذَّبٌ قَوَّامٌ
Patient, fasting, adorned, ever rising.
قَاطِعُ الْأَصْلَابِ وَ مُفَرِّقُ الْأَحْزَابِ
Breaker of his enemies’ backs and scatterer of their ranks.
أَرْبَطُهُمْ عِنَاناً
The firmest hand on the reins.
وَ أَثْبَتُهُمْ جَنَاناً
The steadiest of heart.
وَ أَمْضَاهُمْ عَزِيمَةً
The most resolute in purpose.
وَ أَشَدُّهُمْ شَكِيمَةً
The sternest in temperament.
أَسَدٌ بَاسِلٌ يَطْحَنُهُمْ فِي الْحُرُوبِ إِذَا ازْدَلَفَتِ الْأَسِنَّةُ
A fearless lion who, in battle, when spears draw near, grinds the army to dust.
وَ قَرُبَتِ الْأَعِنَّةُ طَحْنَ الرَّحَى
And when the reins converge, he crushes the enemy to pieces like a millstone.
وَ يَذْرُوهُمْ فِيهَا ذَرْوَ الرِّيحِ الْهَشِيمَ
And on that field 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, Uqbi.
بَدْرِيٌّ أُحُدِيٌّ شَجَرِيٌّ مُهَاجِرِيٌّ
Of Badr, of Uhud, of the Tree, a Migrant.
مِنَ الْعَرَبِ سَيِّدُهَا
Among the Arabs, their chief.
وَ مِنَ الْوَغَى لَيْثُهَا
And in battle, the lion of their thicket.
وَارِثُ الْمَشْعَرَيْنِ
Heir to the two sacred sites.
وَ أَبُو السِّبْطَيْنِ الْحَسَنِ وَ الْحُسَيْنِ
And father of 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 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 saying, “I am, I am…” until the people were overcome with weeping and lamentation.
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, “Allahu akbar, Allahu akbar,”
قَالَ عَلِيٌّ لَا شَيْءَ 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, my skin, my flesh and my 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 atop the pulpit toward Yazid and said:
مُحَمَّدٌ هَذَا جَدِّي أَمْ جَدُّكَ يَا يَزِيدُ
“Is Muhammad your grandfather or mine, Yazid?
فَإِنْ زَعَمْتَ أَنَّهُ جَدُّكَ فَقَدْ كَذَبْتَ وَ كَفَرْتَ
If you claim he is your grandfather, you have lied and committed an act of disbelief.
وَ إِنْ زَعَمْتَ أَنَّهُ جَدِّي فَلِمَ قَتَلْتَ عِتْرَتَهُ
And if you claim he is mine, 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 then 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, 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
“Who was his mother?”
قَالَ أُمُّهُ فَاطِمَةُ بِنْتُ مُحَمَّدٍ
He replied, “His mother was Fatimah, daughter of Muhammad.”
فَقَالَ الْحَبْرُ يَا سُبْحَانَ اللَّهِ
The scholar exclaimed, “سبحان الله!
فَهَذَا ابْنُ بِنْتِ نَبِيِّكُمْ قَتَلْتُمُوهُ فِي هَذِهِ السُّرْعَةِ
This is the son of your Prophet’s daughter, whom you killed so soon after his death?!
بِئْسَمَا خَلَفْتُمُوهُ فِي ذُرِّيَّتِهِ
What wretched successors you have been to him among his descendants!
وَ اللَّهِ لَوْ تَرَكَ فِينَا مُوسَى بْنُ عِمْرَانَ سِبْطاً مِنْ صُلْبِهِ
By God, if Moses had left a child of his own flesh and blood among us,
لَظَنَنَّا أَنَّا كُنَّا نَعْبُدُهُ مِنْ دُونِ رَبِّنَا
we would have thought it right to worship him in place of God.
وَ أَنْتُمْ إِنَّمَا فَارَقَكُمْ نَبِيُّكُمْ بِالْأَمْسِ
Yet your Prophet departed from among you only yesterday,
فَوَثَبْتُمْ عَلَى ابْنِهِ فَقَتَلْتُمُوهُ
and you attacked his son and put him to death.
سَوْءَةً لَكُمْ مِنْ أُمَّةٍ
How vile of you, O community!”
قَالَ فَأَمَرَ بِهِ يَزِيدُ لَعَنَهُ اللَّهُ فَوُجِئَ فِي حَلْقِهِ ثَلَاثاً
The accursed Yazid ordered that he be struck 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
kill me, or let me go.
فَإِنِّي أَجِدُ فِي التَّوْرَاةِ أَنَّ مَنْ قَتَلَ ذُرِّيَّةَ نَبِيٍّ
For I have 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 Umayyad Mosque in Damascus
✨The sermon of Imam Husayn, peace be upon him, was a decisive proof, God’s conclusive argument! It swept away every excuse!
The sharpness, thunder, lightning, and downpour of the Imam’s words did more than awaken every sleeper: they brought every dead soul to life!
✨Imam Sajjad, peace be upon him, was not martyred just once, but again and again! The reason he was present beside Imam Husayn, peace be upon him, is one of the deepest mysteries: he had to remain beside his noble father until the very last moment!
His illness was the outward form of a 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 Husayn, peace be upon him, and the martyrs of Karbala was among the hidden deeds he performed!
✨Throughout his captivity, Imam Sajjad, peace be upon him, was a martyrdom in motion!
✨In his sermon in the Umayyad Mosque in Damascus, the Imam condemned both the slanderous orator and all the devils of the world, lifting the veil from the face of truth and making it shine forever.
✨🔆البقرة : 102 … وَ لَقَدْ عَلِمُوا لَمَنِ اشْتَراهُ ما لَهُ فِي الْآخِرَةِ مِنْ خَلاقٍ وَ لَبِئْسَ ما شَرَوْا بِهِ أَنْفُسَهُمْ لَوْ كانُوا يَعْلَمُونَ
🔆… They knew full well that whoever bought such wares would have no share in the Hereafter. How vile and despicable was the price for which they sold themselves—if only they knew!
✨The Imam’s words are sharper and keener than a sword. His words of light cleave through the breast of ignorance: words that strike at ignorant souls, in every age and place!
✨The words of God’s Proof know no boundaries!
✨Ignorance, under the names of knowledge and light, mounts the radiant pulpit only to extinguish the life of knowledge and light from that very pulpit!
Ignorance enters the listener’s mind disguised in the garb of hypocrisy!
Ignorance—and the ignorant person—puts on the guise of learning and piety, so that, with its brightly coloured spots, it can inject its poison with ease!
Many bloodsucking creatures first inject an anaesthetic into their host’s skin before drawing blood!
More dangerous than snakes are those who sting while pretending to be butterflies! God help us against those who only seem learned, yet lack piety.
✨God help us against devils who appear as angels.
✨رَبَّ لَحْظَةٍ، a single moment of sincere attention to God’s Proof can turn a person’s course from ruin to felicity!
✨أَنَا ابْنُ مَكَّةَ وَمِنَى … means: You are the slayer of religion, the slayer of Mecca and Mina, the slayer of Zamzam and Safa, the slayer of truth, of light, of knowledge, of piety, of mercy, the slayer of human perfection, of heaven, of the Ascension, the slayer of …
This kind of filial connection is not a simple blood relationship; it is a real, essential and luminous bond. “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 inner realities, the Sacred Precinct with all its attributes.
The spirit of the Lote Tree of the Utmost Boundary descends into the body of the Lote Tree of the Utmost Boundary; the reality of nearness and intimacy reaches دَنَىٰ فَتَدَلَّىٰ!
Outer realities are manifestations of inner realities!
❇️Commentary on Some Passages of 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 corners of his cloak and set it in its place. I am the son of the best of those who wore a waistcloth and draped a cloak over their shoulders. I am the son of the best of those who wore shoes.”
A discussion of key words and subtle rhetorical and historical points:
1. «أَنَا ابْنُ مَنْ حَمَلَ الرُّكْنَ بِأَطْرَافِ الرِّدَا»
Word analysis:
«أَنَا ابْنُ» = “I am the son of …”
The repetition of «أَنَا ابْنُ» at the beginning of all three sentences emphasises lineage and expresses pride. It is a form of “boasting” and “honouring one’s family,” not arrogance; in the lives of the Infallibles, it is an affirmation of God’s bounty.
It points to a blessed and pure lineage, of which he is its true fruit!
«حَمَلَ الرُّكْنَ» = In this context, «الرُّكْنَ» refers, as the surrounding passage indicates, to the Black Stone, set into a corner of the Kaaba. Some commentators have said that «رُكْن» means the black stone sent down from Paradise, a sign of God’s covenant with His servants.
«بِأَطْرَافِ الرِّدَا» = “with the corners and edges of his cloak”—a large piece of cloth worn draped over the shoulders.
A detailed historical account of the event, centred on the Prophet (PBUH):
In the years before the beginning of his prophethood, while the Quraysh were rebuilding the Kaaba, a fierce dispute broke out over which tribe would have the honour of setting the Black Stone in place. It nearly led to a bloody war. In the midst of the crisis, all the tribes accepted Muhammad al-Amin (PBUH) as their arbiter.
Through his divinely inspired wisdom, the Prophet (PBUH) spread his cloak on the ground, placed the Black Stone in its middle, and asked each tribe to send one person to hold a corner of the cloak so they could all lift it together. When the stone reached its place, the Prophet (PBUH) himself took it from the cloak with his blessed hands and set it in the corner of the Kaaba. Thus, the honor of physically carrying the stone, as well as placing it in its final position, belonged exclusively to the Messenger of God.
A key insight: With this statement, Imam Sajjad (AS) points to two exceptional qualities of his grandfather. First, the Prophet’s (PBUH) forbearance and wisdom, which turned a potentially bloody dispute among the Quraysh 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»
Word analysis:
«ائْتَزَرَ»: To tie an izar (an Arab loincloth) around the waist, covering the lower body.
«ارْتَدَى»: To drape a rida (an upper-body garment) over the shoulders, covering the upper body.
Commentary centred on the Prophet (PBUH):
The Prophet (PBUH) was the most perfect of human beings in lineage, nobility, chastity, and moral purity. In Arab culture, wearing an “izar and rida” symbolised “full manhood and dignified masculinity.” But “the best of those who wear an izar and rida” refers to more than outward clothing. It points to the fact that:
Even at the height of his power and honour, he wore the simplest, cleanest, and most dignified garments, never succumbing to the vanity of ostentatious dress.
Here, “best” means foremost in piety, nobility of soul, chastity, and modesty. The Prophet (PBUH) was the perfect embodiment of “modesty and dignity” in both dress and conduct, as the Quran says of him: «وَ إِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ» (Indeed, you are of a sublime and exalted character.)
It may also refer to his introducing and modelling a distinctive, modest style of dress.
3. «أَنَا ابْنُ خَيْرِ مَنِ انْتَعَلَ»
Word analysis:
«انْتَعَلَ»: To put on shoes, preparing to set out and walk.
Commentary centred on the Prophet (PBUH):
“The best of those who wear shoes” means the foremost of people in energy, striving, migration, and movement in God’s path. This brief statement alludes profoundly to the Messenger of God’s practical example:
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, travelled on foot to the Cave of Thawr, and went to the field of battle on foot in Badr, Uhud, the Trench, and dozens of other campaigns.
The Prophet (PBUH) also personally took part on many occasions in building the mosque, digging the trench, and carrying out other construction work. His shoes were always a sign of readiness to walk in the path of devotion and to bring about the betterment of 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 religion is not a religion of “stillness,” but of “constant movement,” and the Prophet is the exemplar of this sacred movement.
It may also refer to his introducing and modelling a particular kind of footwear.
Final summary and conclusion (fully revised):
These three statements, in effect, portray—through the words of Imam Sajjad (AS)—three shining credentials of the exalted station of the Noble Prophet (PBUH):
| Statement | The Prophet’s (PBUH) station | Central message |
| Carrying the Corner Stone on his cloak | The station of one who resolves social conflicts through divine wisdom | Wisdom, trustworthiness, and leadership beyond tribal boundaries |
| The best wearer of the izar and rida | The station of moral nobility, modesty, and human dignity; promoting wholesome dress | Simplicity, nobility, and greatness of soul |
| The finest wearer of shoes | The station of striving, jihad, migration, and constant action in the path of truth: the distinctive covering of the feet | Movement, effort, and continual readiness to serve |
In these three concise phrases, Imam Sajjad (AS), while introducing himself as the “son” of that sacred figure, teaches us that true honor lies not in lineage alone, but in following the practical, ethical, and jihad-oriented example of his revered grandfather. This sermon shows that the Household of the Prophet, even when praising themselves, place praise of their greatest forefather at the forefront, and give meaning to any personal pride in the light of pride in the Messenger of God (PBUH).
2
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 عَيْن
A fluent and comprehensive translation:
“I am the son of Ali, the Chosen One (al-Murtada). I am the son of the man who struck the noses of the (proud leaders) of creation until they said, ‘لا إِلهَ إِلَّا اللَّهُ’. I am the son of the man who fought with two swords and charged with two spears before the Messenger of God (PBUH), 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.”
An explanation of vocabulary and historical and rhetorical subtleties:
1. “أَنَا ابْنُ عَلِيٍّ الْمُرْتَضَى”
“الْمُرْتَضَى”: An intensive form derived from the root “رَضِیَ,” meaning one who is greatly approved of by God: someone God has chosen for Himself and who has attained complete divine approval. This is the distinctive title of the Commander of the Faithful (AS), and alludes to the noble verse “وَ رَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا” as well as to the station of “Riḍwān,” which he attained 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 an allusion to the proud leaders, tyrants, and oppressors of a people, since an upturned nose is a symbol of arrogance and conceit.
“ضَرَبَ” here means to strike down, humiliate, and bring low.
Overall meaning: Ali (AS) charged against the Arab tyrants and polytheists and defeated them in battle so decisively that they were humbled and abased, submitted to the truth, and professed pure monotheism.
A finer point: This forceful and direct expression shows Islam’s uncompromising stance toward arrogant unbelief. Ali (AS) did not break the pride of the Age of Ignorance with gentle promises and warnings, but with the blow of the sword, making way for the acceptance of “لا إِلَهَ إِلَّا اللَّهُ”. This alludes to his battles at Badr, Uhud, the Trench, Khaybar, and other campaigns against intransigent polytheists.
3. “ضَرَبَ بَيْنَ يَدَيْ رَسُولِ اللَّهِ بِسَيْفَيْنِ”
“بَيْنَ يَدَيْ”: In the presence of, at the forefront of, and in full defense of the Messenger of God (PBUH).
“بِسَيْفَيْنِ”: With two swords.
Historical and conceptual explanation:
In the battles of early Islam, Ali (AS) was sometimes so deeply engaged in combat that he fought with two swords at once, one in his right hand and one in his left. His renowned sword was “Dhu’l-Fiqar,” which the Messenger of God (PBUH) gave him at the Battle of Uhud; in some battles, however, he used two swords to defend the Prophet’s life.
A further point: “ضَرَبَ” (a past-tense verb in the present form) suggests that this was a constant, repeated practice: whenever the Prophet’s (PBUH) life was in danger, Ali (AS) fought at his side, a shield on both sides.
4. “وَ طَعَنَ بِرُمْحَيْنِ”
“طَعَنَ”: To thrust with a spear, driving it into an enemy’s chest.
“رُمْحَيْنِ”: Two spears—one in each hand, used for more precise and rapid targeting in battle.
Note: In Arab culture, “striking” with a sword refers to close combat, while “thrusting” with a spear refers to fighting at a distance. In both forms of combat—hand-to-hand fighting and spear attacks from afar—Imam Ali (AS) was unmatched. This shows his complete command of every weapon of war and attests to his extraordinary military skill.
5. “وَ هَاجَرَ الْهِجْرَتَيْنِ”
“هَاجَرَ”: From the root “هجر,” meaning to leave one’s homeland for God and the Prophet.
“الْهِجْرَتَيْنِ”: Meaning “the two migrations.”
Historical background:
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, ready to give his life for the Messenger’s (PBUH)—the Night of the Lying in the Bed (ليلة المبیت). He then migrated to Medina.
2. The second migration: After the Treaty of Hudaybiyyah—or, according to some accounts, the migration to Abyssinia—or, spiritually, his lifelong passage from the abode of unbelief to the abode of faith.
A further point: “هاجر الهجرتين” means that Ali (AS) did not leave his home for God just once, but twice. This bespeaks the utmost 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 vow of loyalty to the Prophet (PBUH), offering one’s life in the cause of religion.
“الْبَيْعَتَيْنِ”: Meaning “the two significant pledges of allegiance.”
Historical background:
The two pledges refer to two decisive events in the history of Islam, at which Imam Ali (AS) was present and proved, with all his heart, his loyalty to the Prophet (PBUH):
1. The First or Second Pledge of al-‘Aqabah: The Ansar pledged to support the Prophet (PBUH), and Ali (AS) stood alongside them.
2. The Pledge of al-Ridwan (under the tree): Made at Hudaybiyyah beneath a tree, it was a pledge to lay down one’s life for the Prophet (PBUH), and God was pleased with those who made it (Surah al-Fath, verse 18).
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 Islamic history and never broke his pledge.
7. “وَ قَاتَلَ بِبَدْرٍ وَ حُنَيْنٍ”
“بَدْر” and “حُنَیْن”: Two highly significant battles in the early history of Islam.
Badr (2 AH): The Muslims’ first and greatest victory over the polytheists of Mecca. Ali (AS) carried the army’s standard in this battle and slew many of Quraysh’s leading men.
Hunayn (8 AH): Fought after the conquest of Mecca, when the Hawazin and Thaqif tribes rebelled. Ali (AS) played a pivotal role in defeating the enemy there as well.
A further point: Mentioning these two battles rather than every battle is an instance of citing the noblest examples: Imam Ali (AS) took part both in Islam’s earliest and most arduous battle, Badr, and in the last great battle of the Prophet’s era, Hunayn. Thus, from the first battlefields to the last, Ali’s name stands at the height of courage.
8. “وَ لَمْ يَكْفُرْ بِاللَّهِ طَرْفَةَ عَيْنٍ”
“طَرْفَةَ عَيْنٍ”: The time it takes to blink—an instant, a very brief moment. 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, either in his heart or in his actions.
A further, particularly significant point:
This is the highest praise that can be bestowed on a human being, because:
First: Among all the Companions, there were some who at times experienced doubt or hesitation, or made a misstep. Ali (AS) never did.
Second: This sentence alludes subtly to Imam Ali’s (AS) infallibility: throughout his sixty-three-year life, he never deviated in the slightest from belief in God’s oneness or prophethood.
Third: The phrase “لم یکفر” stands in contrast to many of the Companions who, after the Prophet (PBUH), strayed in thought or deed. Ali (AS), however, remained steadfast to his final breath; he was martyred by the sword in the prayer niche, and his faith never diminished by so much as an iota.
Final synthesis from a literary and historical perspective:
| Aspect | Ali’s (AS) quality in this passage | Central message |
| The epic and martial aspect | Striking with his nose, striking with two swords, thrusting with two spears, and fighting at Badr and Hunayn | Ali (AS) is the peerless hero of the battlefields, who felled the leaders of disbelief. |
| The religious and historical aspect | Two migrations, two pledges of allegiance, and never lapsing into disbelief, even for the blink of an eye | Ali (AS) was the most loyal, self-sacrificing, and purest of the Companions at every moment of the Prophet’s life. |
| The aspect of lineage | أَنَا ابْنُ عَلِيٍّ الْمُرْتَضَى | With these words, Imam Sajjad (AS) takes pride in being the son of a father who never strayed from the straight path—not even for a moment. |
Final point (conceptual synthesis):
In this part of the sermon, Imam Sajjad (AS) paints an epic, martial portrait of his exalted grandfather—his noble father, the Commander of the Faithful—as a figure of pure faith, peerless self-sacrifice, and divinely inspired martial skill.
This passage offers a complete portrait of Islam’s ideal human being:
On the battlefield, he is a fearless lion who brings the defiant leaders to the ground.
Before the Prophet, he is a shield of steel, defending him with two swords and two spears.
In history, he is faithful to two migrations and two pledges of allegiance, standing by his covenant in the hardest of times.
And in faith, he is a perfect mirror, never stained by disbelief or idolatry, not even in the slightest.
Imam Sajjad (AS), himself the embodiment of “أَنَا ابْنُ”, uses these words not only to take pride in his lineage, but also to show everyone that a person’s true worth is revealed in life’s hardest moments of choice—migration, pledging allegiance, war, and faith—and that Ali (AS) was the greatest of all in every one 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 fluent, comprehensive translation:
“I am the son of the righteous believer, the heir of the prophets, the vanquisher of the godless, the leader of the Muslims, the light of those who strive in God’s path, the adornment of the worshippers, the commander of those who weep, the most steadfast of the patient, and the foremost of those who rise in devotion, from the family of Yasin (the Prophet’s family). I am the messenger of the Lord of the worlds. I am the son of the one upheld 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, and the one who fought the enemies who opposed the Ahl al-Bayt. He was the proudest of all who marched forth from among the Quraysh, the first among the believers to answer and heed the call of God and His Messenger, and the first of those who rushed ahead. He was the vanquisher of aggressors, the destroyer of polytheists, an arrow of God against the hypocrites, the tongue of the worshippers’ wisdom, the helper of God’s religion, and the guardian of God’s cause.”
Explanation of key terms and historical and rhetorical subtleties:
Part One: “أَنَا ابْنُ صَالِحِ الْمُؤْمِنِينَ وَ وَارِثِ النَّبِيِّينَ…”
1. “صَالِحِ الْمُؤْمِنِينَ”
“صَالِح” means worthy, upright, and virtuous.
Meaning: Ali (AS) is the worthiest of believers—not only in faith, but also in deeds, character, and nearness to God.
Note: “صالح المؤمنين” means that other believers are measured against him; he is the standard of righteousness.
التحريم : 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 both repent to God, it will be better for you, for your hearts have swerved from the right course. But if you band together against him, then know that God is his protector, as are Gabriel, the righteous among the believers, and the angels after them.
2. “وَارِثِ النَّبِيِّينَ”
“وارث” means one who carries on and inherits.
Meaning: Ali (AS) is the heir to the knowledge, character, way of life, and spiritual stations of all the prophets who came before him, just as the Prophet (PBUH) said: “أَنَا مَدِينَةُ الْعِلْمِ وَ عَلِيٌّ بَابُهَا” (I am the city of knowledge, and Ali is its gate).
A further point: inheritance is not limited to material possessions; it also encompasses knowledge, prophethood, and spiritual legacy.
3. “قَامِعِ الْمُلْحِدِينَ”
“قامع,” from the root “قَمَعَ,” means to crush, humble, and vanquish.
“ملحدین,” the plural of “ملحد,” refers to those who have turned away from the true religion and embraced atheism or doctrinal deviation.
Meaning: Ali (AS) crushed the leaders of unbelief and godlessness, both on the battlefield (as with the Jews of Khaybar) and in theological debate.
4. “يَعْسُوبِ الْمُسْلِمِينَ”
“یَعسوب” originally means the male bee of a colony, which leads the entire hive.
Meaning: Ali (AS) is the supreme leader of the Muslims, just as the male bee is the colony’s centre of gravity; without it, the hive falls apart.
A further point: This phrase subtly alludes to the famous hadith in which the Prophet (PBUH) said: “عَلِیٌّ یَعْسُوبُ الْمُؤْمِنِینَ” (Ali is the leader of the believers).
5. “نُورِ الْمُجَاهِدِينَ”
“نور” means light and radiance.
Meaning: Ali (AS) is the guiding light for those who strive in God’s path. Whoever follows his example in striving finds the true path; whoever turns away from him sinks into the darkness of ignorance and misguidance.
6. “زَيْنِ الْعَابِدِينَ”
“زین” means adornment, embellishment, and ornament.
Meaning: Ali (AS) is the adornment of the worshippers; beside his worship, the worship of others seems incomplete and pale. His night vigils, nocturnal prayers, and humility before God are a model for worshippers everywhere.
7. “تَاجِ الْبَكَّائِينَ”
“Crown” refers to the golden diadem worn by kings, a symbol of eminence and honor.
“الْبَكَّائِينَ” is the plural of “بَكَّاء,” meaning one who weeps profusely out of awe of God.
Meaning: Ali (AS) is the crown of those who weep. During his long night prostrations, he wept so deeply out of reverence for God that his blessed beard would become wet. This was the height of his devotion.
8. “أَصْبَرِ الصَّابِرِينَ”
“أَصْبَر” is an intensive and comparative form of “صَبْر,” meaning the most patient of the patient.
Meaning: Through every hardship and trial of life—from battles to his twenty-five years in isolation—Ali (AS) was the most patient of all. His patience in the face of internal and external foes was legendary.
9. “أَفْضَلِ الْقَائِمِينَ مِنْ آلِ يَاسِينَ”
“آلِ يَاسِينَ” alludes to the family of the Prophet (PBUH), since “يَاسِينَ” is one of the blessed names of the Messenger of God.
“أَفْضَلَ الْقَائِمِينَ” means the foremost 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 members of the prophetic family, 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. In other words: 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”
“الْمُؤَيَّد” means supported and strengthened.
جَبْرَئِيل: the angel of revelation and the greatest of the angels.
Meaning: In his battles and decisions, Ali (AS) was supported and upheld by Gabriel. At the Battle of Badr, Gabriel fought at his side, a sign of Ali’s beloved status in heaven.
12. “الْمَنْصُورِ بِمِيكَائِيلَ”
“الْمَنْصُور” means aided and granted victory.
مِيكَائِيل: the angel of rain and provision, a symbol of unseen aid and divine blessing.
Meaning: God supported Ali (AS) both through Gabriel (revelation and heavenly endorsement) and through Michael (material aid and earthly victory).
Part Three: “أَنَا ابْنُ الْمُحَامِي عَنْ حَرَمِ الْمُسْلِمِينَ…”
13. “الْمُحَامِي عَنْ حَرَمِ الْمُسْلِمِينَ”
“مُحَامِي” means defender and protector.
“حَرَمَ الْمُسْلِمِينَ” refers to the sanctity of Muslims’ lives, property, honor, and collective existence.
Meaning: Ali (AS) was always the guardian of Muslims’ lives and honor, and gave his own life in their defense.
14. “قَاتِلِ الْمَارِقِينَ وَ النَّاكِثِينَ وَ الْقَاسِطِينَ”
“مَارِقِينَ” is the plural of “مَارِق,” meaning those who stray from the true religion (the Kharijites of Nahrawan, whom Ali (AS) fought).
“نَاكِثِينَ” means oath-breakers, such as Talha and Zubayr, who broke their pledge of allegiance at the Battle of the Camel.
“قَاسِطِينَ” means wrongdoers and those who deviate from justice, such as Muawiya and the Syrian forces who fought at Siffin.
Meaning: Ali (AS) fought the three deviant groups in Islamic history—the Kharijites (the Marriqin), the oath-breakers at the Camel (the Nākithin), and the oppressors of Syria (the Qāsitin)—and subdued them all.
15. “وَ الْمُجَاهِدِ أَعْدَاءَهُ النَّاصِبِينَ”
“نَاصِبِينَ” is the plural of “نَاصِب,” meaning those who openly opposed Ali (AS) and the Ahl al-Bayt.
Meaning: Ali (AS) fought to the point of laying down his life against all who harbored hatred for the Ahl al-Bayt.
16. «وَ أَفْخَرِ مَنْ مَشَى مِنْ قُرَيْشٍ أَجْمَعِينَ»
“أفخر” means the most pride-inspiring, the most worthy of boasting about.
“مَشَى”: he walked (a figurative expression for living and taking part in various arenas).
Meaning: Among all the Quraysh, Ali (AS) was the most worthy of pride—in lineage, courage, knowledge, and worship.
17. «وَ أَوَّلِ مَنْ أَجَابَ وَ اسْتَجَابَ لِلَّهِ وَ لِرَسُولِهِ مِنَ الْمُؤْمِنِينَ»
“أَجَابَ”: he answered (the call of Islam, at the beginning of the Prophet’s mission).
“اسْتَجَابَ”: he responded and submitted completely, both inwardly and in practice.
Meaning: Ali (AS) was the first to believe in the Prophet (PBUH) in childhood, answer his call, and remain steadfast until the end of his life.
18. «وَ أَوَّلِ السَّابِقِينَ»
“سابقین”: those who led the way in faith, good works, emigration, jihad, and every form of goodness.
Meaning: Ali (AS) surpassed everyone in every virtue, and no one ever surpassed him.
19. «وَ قَاصِمِ الْمُعْتَدِينَ»
“قاصم” derives from “قصم” and means one who breaks and destroys.
“معتدین”: those who transgress against the bounds of truth.
Meaning: Ali (AS) crushed every assault on truth and justice.
20. «وَ مُبِيدِ الْمُشْرِكِينَ»
“مبید” means one who destroys and eradicates.
“مشرکین”: the Arab polytheists who fought against Islam.
Meaning: In the battles of Badr, Uhud, the Trench, Khaybar, and Hunayn, Ali (AS) routed the polytheists.
21. «وَ سَهْمٍ مِنْ مَرَامِي اللَّهِ عَلَى الْمُنَافِقِينَ»
“سهم”: an arrow.
“مرامی” is the plural of “مرماة,” meaning places for archery, or targets.
Meaning: Ali (AS) is one of God’s arrows, aimed at the hearts of the hypocrites—whose danger exceeds even that of open unbelievers—and striking them down. In battle, hypocrites who outwardly professed Islam threatened it through their deceit; with his sword and his reasoning, Ali exposed and subdued them.
22. «وَ لِسَانِ حِكْمَةِ الْعَابِدِينَ»
“لسان”: tongue.
Meaning: Ali (AS) gives voice to the wisdom of worshippers: whatever the truly devout say to God in private, Ali expresses openly, in the most eloquent terms. He gives voice to the innermost longings of the gnostics and the righteous.
23. «وَ نَاصِرِ دِينِ اللَّهِ»
“ناصر”: helper and supporter.
Meaning: Ali (AS) is the true defender of God’s religion—in every battle, theological debate, and defense of the bounds of the sacred law.
24. «وَ وَلِيِّ أَمْرِ اللَّهِ»
“ولیّ”: guardian, one vested with authority, and one entrusted with a matter.
“امرِ الله”: divine authority and the governance of religion and worldly affairs.
Meaning: After the Prophet (PBUH), Ali (AS) holds authority over God’s command. In both the spiritual sense (ontological authority) and the political and social sense (legislative authority), he is the immediate successor to the Messenger of God.
Final literary and conceptual synthesis:
This exalted passage presents a complete portrait of the qualities of the Commander of the Faithful (AS) across seven principal dimensions:
| Sphere | Key attributes | Central message |
| The sphere of faith and religion | The righteous among the believers, heir to the prophets, foremost among those who came before, defender of God’s religion | Ali (AS) is the measure of faith, heir to the prophets, and the perennial pioneer of religion |
| The sphere of combat and jihad | Crusher of the godless; slayer of the apostates, oath-breakers, and unjust; destroyer of the polytheists | Ali (AS) is the vanquisher of every deviationist movement in the history of Islam—the Kharijites, oath-breakers, and oppressors |
| The spiritual and devotional sphere | Ornament of the worshippers, crown of those who weep, most steadfast of the steadfast, eloquent tongue of the worshippers’ wisdom | Ali (AS) is the perfect model of worship, tears born of awe, patience, and divine wisdom |
| The sphere of leadership | Leader of the Muslims, guardian of God’s command | Ali (AS) is the Muslims’ supreme leader and the successor of the Prophet (PBUH) in overseeing the affairs of religion and this world |
| The sphere of heavenly support | Supported by Gabriel, given victory through Michael | Ali (AS) was supported and aided by the greatest of God’s angels |
| The sphere of lineage | Family of Yasin, Messenger of the Lord of the worlds | Ali (AS) belongs to the family of prophethood and is the son-in-law of the Messenger of God; this is the highest honor of lineage |
| The social and political sphere | Protector of the Muslim community, crusher of aggressors, God’s arrow against the hypocrites | Ali (AS) is the defender of the Islamic community, the vanquisher of aggressors, and God’s arrow against the hypocrites |
Final observation (conclusion):
In this magnificent passage, Imam Sajjad draws on the full range of Arabic literary devices—metaphor, simile, paronomasia, and intensive forms—to portray Imam Ali in all his dimensions. Faith, knowledge, worship, courage, leadership, and statesmanship are interwoven in such a way that Ali seems a truly “perfect human being” in every sphere of existence.
From “heir to the prophets” to “slayer of the apostates, oath-breakers, and unjust,” from “light of the warriors” to “ornament of the worshippers,” and from “God’s arrow against the hypocrites” to “guardian of God’s command”—all of these expressions convey one truth: Ali (AS) is the axis of religion, the measure of truth, and the true successor of the Messenger of God. Imam Sajjad proudly introduces himself as the “son” of such a blessed person, so that all may know that the family of the Messenger 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 اللَّه
4
“ بُسْتَانِ حِكْمَةِ اللَّهِ وَ عَيْبَةِ عِلْمِهِ سَمِحٌ سَخِيٌّ بَهِيٌّ بُهْلُولٌ زَكِيٌّ أَبْطَحِيٌّ رَضِيٌّ مِقْدَامٌ هُمَامٌ صَابِرٌ صَوَّامٌ مُهَذَّبٌ قَوَّام”
A comprehensive, fluent translation of the passage:
“He (Ali, peace be upon him) is the garden of God’s wisdom and the keeper and guardian of His knowledge. Generous and munificent, radiant and handsome, gracious and eloquent, pure of nature and devout, a man of al-Baṭḥāʾ (born in the land of Mecca), pleasing to God, courageous and daring, noble and high-minded, patient and given to fasting, refined and adorned, and one who rises often (in worship of God).”
Detailed explanation of the words and concepts:
1. “بُسْتَانِ حِكْمَةِ اللَّهِ”
“Bustān”: A Persian word adopted into Arabic, meaning a garden, flower garden, or orchard.
“Ḥikma”: Not merely knowledge, but knowledge joined with practice—a beneficial understanding that leads to what is prudent and right.
A subtle point: Comparing him to a “garden” shows that divine wisdom within him is no dry storehouse, but verdant, alive, flourishing, and fruitful. Whoever enters this garden benefits from the fruits and blossoms of knowledge. A garden is also a symbol of beauty, order, and freshness.
2. “وَ عَيْبَةِ عِلْمِهِ”
«عَيْبَةٌ»: (with a fatḥa on the ʿayn and a sukūn on the yāʾ) means a treasury, small chest, or leather pouch in which valuables were kept.
A finer point: In Arabic, «عَیْبَة» 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 that God’s knowledge has been entrusted to him.
3. «سَمِحٌ»
Root: «سَمَحَ», meaning generosity, nobility, and magnanimity of spirit.
A finer point: «سمح» means more than financial generosity; it also describes someone who is easygoing in their dealings, overlooks others’ slips, and forgives their mistakes. In every sphere of life, the Imam is neither harsh nor narrow-minded, but gracious and chivalrous.
4. «سَخِيٌّ»
Root: «سَخا», meaning open-handedness and giving without expecting anything in return.
The difference from «سمح»: “Generosity” chiefly concerns giving one’s wealth and possessions, while “graciousness” concerns giving of oneself, one’s dignity, and one’s compassion. Ali (AS) excelled in both.
5. «بَهِيٌّ»
Root: «بَهاء», meaning beauty, splendor, majesty, and radiance.
A finer point: This word refers both to outward beauty (for the Imam was renowned for his peerless beauty) and to moral beauty and inward radiance. «بهی» describes someone whose very sight captivates hearts and illuminates souls.
6. «بُهْلُولٌ»
Root: «بَهْلَلَ» (originally from «بَهَلَ», meaning good nature and a cheerful countenance).
Precise meaning: Someone exceptionally good-natured, cheerful, smiling, and possessed of wholesome wit.
A further point: Alongside «بهیّ» (splendor and majesty), this quality shows that Ali (AS) was not a stern, dour figure: he combined dignity and commanding presence with warmth and eloquence. This balance is among the rarest qualities of the spiritually perfected.
7. «زَكِيٌّ»
Root: «زَکا», meaning purity, growth, blessing, and freedom from every sin and defilement.
A finer point: In Quranic usage, «زکی» describes someone who is pure in himself and purifies others (one who brings about their spiritual purification). It alludes to the verses in which the Prophet (PBUH) was charged with purifying the community, and Ali (AS) was the foremost embodiment of this purification.
8. «أَبْطَحِيٌّ»
Root: «بَطْحاء», the name of a broad, sandy valley in Mecca (between Mina and Arafat).
Meaning: One associated with al-Baṭḥāʾ; that is, born in the heart of Mecca, and of the noblest lineage in terms of birthplace.
A finer point: Associating the Imam with «بطحاء» alludes to his birth inside the Kaaba, granting him the highest honor of place.
9. «رَضِيٌّ»
Root: «رَضِیَ», meaning pleasing, content, and approved by God.
A finer point: This word refers both to God’s pleasure with Ali (AS) and to Ali’s (AS) acceptance of God’s decree at every moment of his life: God is pleased with him, and he is pleased with God.
10. «مِقْدَامٌ»
Root: «قَدَمَ» (with a kasra on the qāf), meaning to be the first to step forward in any undertaking.
Precise meaning: An intensive form of «مُقْدِم»; someone who is first to advance into danger and never retreats. The bravest of the brave.
11. «هُمَامٌ»
Root: «هَمَّ», meaning lofty resolve and determination.
Meaning: Another intensive form; someone of surpassing ambition and resolve, who never falls short in pursuing great aims.
A finer point: The difference between «مقدام» and «همام» is that «مقدام» denotes courage in action, while «همام» denotes lofty ambition and far-sightedness. Ali (AS) is both the bravest warrior and the most high-minded thinker.
12. “ṢĀBIR”
Root: “ṣabara,” meaning to refrain from lamenting, to stand firm through hardship, and to endure adversity.
A closer look: ʿAlī’s (AS) patience was shown not only in battle, but also in solitude, estrangement, withdrawal from public life, and enduring the injustices of his enemies. It was a patience rooted in contentment with God’s will and spiritual insight.
13. “ṢAWWĀM”
Root: “ṣāma,” meaning to fast.
Grammatical note: This intensive form (faʿʿāl) means one who fasts frequently, observing voluntary and regular fasts.
A closer look: “Ṣawwām” (abstaining from pleasures) is placed alongside “ṣābir” (steadfast through hardship) to show that the Imam prepared his soul for ascent through spiritual discipline and purification.
14. “MUHAḎḎAB”
Root: “haḏḏaba,” meaning to refine, adorn, remove flaws, and purify.
A closer look: This quality brings together all the preceding qualities. ʿAlī (AS) was wholly refined and adorned in character, appearance, intellect, and thought. There was no flaw or tarnish in his being.
15. “QAWWĀM”
Root: “qāma,” meaning to rise, stand firm, and uphold.
A closer look: Another intensive form: one who rises for God again and again, keeps vigil in prayer at night, and upholds justice and truth.
A further point: In religious teachings, “qawwām” describes one who, in every circumstance, stands up to uphold religion and justice—not only in the night prayer, but also in the political and social arena.
A concluding literary and conceptual overview:
This passage presents ʿAlī (AS) as embodying a complete constellation of four dimensions of human excellence:
| Dimension | Key qualities | Brief description |
| The intellectual dimension | A garden of wisdom; a repository of knowledge | Guardian and interpreter of divine knowledge |
| The ethical and behavioural dimension | Generous, munificent, splendid, genial, refined | Giving, beautiful, good-natured, polished |
| The devotional and spiritual-discipline dimension | Pure, patient, given to fasting, vigilant in night prayer | Pure, steadfast, fasting, keeping vigil |
| The heroic and aspirational dimension | Daring, high-minded, pleasing to God, of noble descent | Courageous, ambitious, accepted by God, of noble birth |
What sets this passage apart from other descriptions is the union of opposites within the Imam:
He is both splendid and majestic, and genial and eloquent;
both a pioneer on the field of battle and devotedly humble in worship;
both generous with his wealth and patient in poverty and hardship.
This means that ʿAlī (AS) embodies the fullest possible range of human qualities, and Imam Sajjad, with the most delicate choice of words, has brought this fullness before the eyes of 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.
5
💫🔆“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 (Ali (AS)) is the surest in handling the reins (swift in attack and master of his mount), the steadiest in heart and courage, the most resolute in purpose and will, and the strongest in judgment and discernment. He is a fearless lion who, on the battlefield, when spearpoints draw near and horses’ reins meet, grinds the enemy to powder like grain beneath a millstone and scatters them across the field like wind scattering chaff. He is the lion of the Hijaz and the ram (mighty leader) of Iraq. He is Makkan and Medinan, Khayfi (of the Sacred Mosque at Mina) and Aqabi (of the Pledge of Aqaba), Badri and Uhudi, Shajari (of the pledge beneath the tree) and Muhajir. He is an Arab and their master; in the heart of battle, he is its lion.
An explanation and elaboration of the passages (with attention to literary and conceptual nuance):
1. «أَرْبَطُهُمْ عِنَاناً»
Literal translation: The surest of them in handling the reins (or controlling the bridle).
Explanation: «عِنان» means a horse’s reins. It is a metaphor for extraordinary command of the battlefield, as well as mastery of oneself and one’s affairs. «أربط» derives from the root «ربط», meaning to bind firmly. That is, in the heat of an assault and battle, the Imam 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 complete mastery of the time and place of battle.
2. «وَ أَثْبَتُهُمْ جَنَاناً»
Translation: The steadiest of them in heart (and courage).
Explanation: «جَنان» means the heart, and also courage. In the hardest moments, when the bravest men 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.
Explanation: «عزیمت» means a firm will and unwavering resolve, admitting no hesitation. In pursuit of his divine aims, the Imam is so resolute that, like a keen sword, he cleaves through every obstacle.
4. «وَ أَشَدُّهُمْ شَكِيمَةً»
Translation: The strongest of them in judgment and strategy (or the sharpness of their counsel).
Explanation: «شکیمه» originally means the tough part of a horse’s mouth against which the bridle rests; metaphorically, it signifies sound judgment, penetrating strategy, and steadfast counsel that no event can shake.
5. «أَسَدٌ بَاسِلٌ»
Translation: A fierce, fearless lion.
Explanation: «باسل» describes a lion that goes forth to meet death and knows no fear. This is the first in a series of martial similes.
6. «يَطْحَنُهُمْ فِي الْحُرُوبِ إِذَا ازْدَلَفَتِ الْأَسِنَّةُ وَ قَرُبَتِ الْأَعِنَّةُ طَحْنَ الرَّحَى»
Translation: In battle, when spearpoints draw near and horses’ reins meet (that is, when the fighting becomes close and hand-to-hand), he crushes and destroys them like a mill grinding grain to flour.
Explanation: This is a vivid scene of battle at its finest. At the height of the clash, when all is swallowed by dust and blood, Ali (AS) is like a mill of war, grinding the enemy ranks to pieces.
7. «وَ يَذْرُوهُمْ فِيهَا ذَرْوَ الرِّيحِ الْهَشِيمَ»
Translation: And on that battlefield he scatters them as the wind scatters dry chaff.
Explanation: «هشیم» means dry, crumbled vegetation. In other words, the Imam’s blows are so devastating that they leave the enemy army broken and scattered.
8. «لَيْثُ الْحِجَازِ وَ كَبْشُ الْعِرَاقِ»
Translation: The lion of the Hijaz and the ram (commander of the army—a great leader) of Iraq.
Explanation: «لیث» is one of the words for lion, while «کبش» means a male mountain ram, a symbol of strength and leadership. The Hijaz is the birthplace of revelation, and Iraq the arena of his rule and struggle. That is, in both lands he is the lion of the wilderness and the great leader.
9. «مَكِّيٌّ مَدَنِيٌّ خَيْفِيٌّ عَقَبِيٌّ بَدْرِيٌّ أُحُدِيٌّ شَجَرِيٌّ مُهَاجِرِيٌّ»
Translation: He is Meccan and Medinan, Khayfi (one of the people of Khayf, Mina) and Aqabi (one of those who pledged allegiance at Aqaba), a veteran of Badr and Uhud, one of the people of the Tree (those who pledged allegiance to al-Ridwan beneath the tree), and a Muhajir.
Commentary: This passage is a proud record of the Imam’s life:
Meccan: Born in Mecca, inside the Kaaba.
Medinan: He 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.
Aqabi: A reference to those who pledged allegiance at Aqaba—the First and Second Pledges—which were among the foundations of the Hijra.
Veteran of Badr: Present at the Battle of Badr.
Veteran of Uhud: Present at the Battle of Uhud, where he stood firm above all others.
One of the people of the Tree: A reference to the Pledge of the Tree, or the Pledge of al-Ridwan at Hudaybiyyah, made beneath a tree.
Muhajir: 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 master—their lord and foremost among them—and in the field of battle, he is their lion, the valiant champion of the lair.
Commentary: «وَغی» means war and the tumult of battle. That is, among the Arabs he is pre-eminent in lineage and standing, and on the battlefield he is without equal in courage.
Conceptual conclusion (summary):
This noble passage portrays the Commander of the Faithful (AS) as a figure of civilizational stature and epic heroism: not only the lion of the battlefield and the grinding mill of combat, crushing his enemies, but also a man of sacred identity and a singular way of life rooted in Badr, Uhud, Khayf, Aqaba, the Tree, and the Hijra. In this description, Imam Sajjad (AS) shows that Ali’s greatness lies not merely in his sword, but in his unbreakable bond with the decisive moments of Islamic history—his presence at every scene—and his superiority over all Arabs and non-Arabs in courage and wisdom.
The finest patterns and designs in Islamic history are inseparably bound up with Ali!
This sermon is a testament to the profound insight of an infallible Imam into the standing of his honoured ancestor. In the most subtle expressions, it brings both «epic heroism» and «identity» to life.
6
«يَطْحَنُهُمْ فِي الْحُرُوبِ إِذَا ازْدَلَفَتِ الْأَسِنَّةُ وَ قَرُبَتِ الْأَعِنَّةُ طَحْنَ الرَّحَى»
Detailed analysis of individual words
1. «يَطْحَنُهُمْ»
Etymology: «طَحَنَ» (Form I: يَطْحَنُ).
Basic meaning: To grind, crush, or pulverize grain with millstones.
Figurative meaning in context: A metaphor for utterly destroying and pulverizing the enemy’s army—not merely killing them, but crushing them as though they were grain between millstones. The verb also conveys continuity, since it is in the present tense, and absolute power to destroy.
2. «هُمْ»
An attached pronoun, third-person masculine plural.
Referent: The enemy or the army of unbelief on the battlefield, whom Imam Ali (AS) crushes.
3. «فِي الْحُرُوبِ»
«حُرُوب»: The plural of «حَرْب», meaning war, combat, or close battle.
Morphological note: A broken plural on the pattern أفعال, indicating abundance and variety. The scene, then, is not confined to a single war; it describes the Imam’s customary manner in every battlefield.
4. «إِذَا ازْدَلَفَتِ الْأَسِنَّةُ»
«ازْدَلَفَتْ»:
Root: «دَلَفَ», meaning to approach slowly and heavily—as when an old man walks closer or spearmen advance toward one another.
“Izdilāf” is the verbal noun of the Form VIII verb, conveying the sense of drawing gradually and closely together. The spearheads have come so close that their tips interlock.
“الْأَسِنَّةُ”:
The plural of “sinān” (with a kasra on the sīn), meaning a spearhead or the point of a lance.
Note: When the spears draw close, the armies have closed ranks and the battle has shifted from long-range fighting to hand-to-hand, face-to-face combat—the hardest and bloodiest moment of war.
5. “وَ قَرُبَتِ الْأَعِنَّةُ”
“Qarubat”: From the root “qurb,” meaning simply to draw near. Here it is more forceful than “izdilafat” and signals that the fighting has reached its peak.
“الْأَعِنَّةُ”:
The plural of “ʿinān” (with a kasra on the ʿayn), meaning a horse’s rein or bridle.
A key insight: The reins drawing close is an image of the battlefield growing so constricted that the riders are side by side and the horses brush against one another. There is no room left to flee or manoeuvre; the fighting has come down to short swords and close-range blows. This is precisely the moment when true courage reveals itself.
6. “طَحْنَ الرَّحَى”
“طَحْنَ”: A verbal noun or cognate accusative emphasizing the verb “yaṭḥanuhum” (یَطْحَنُهُمْ طَحْنَ الرَّحَى)—that is, he crushes them as a mill grinds grain.
“الرَّحَى”: (with a fatḥa on the rāʾ and a kasra on the ḥāʾ) means a millstone, specifically a hand mill.
The vivid image: In a mill, grain between two revolving stones is not merely crushed but reduced to fine, unrecognizable flour. Comparing the Imam to a millstone and his enemies to grain suggests that:
1. The Imam’s movement in battle is circular and relentless, like the turning of a millstone.
2. Not a single fragment of the enemy is left: utter annihilation.
3. This is done not in blind fury, but with the millstone’s measured, purposeful action.
The sentence’s structure and texture (rhetorical features):
The conditional construction with “idhā” (“when”) shows this scene to be a fixed pattern: whenever the battle reaches its most desperate, constricted point, this is how the Imam will act.
Word order: In Arabic, the object (“هُمْ”) and the adverbial phrase (“فی الحروب”) are usually placed first here to convey exclusivity: “It is only these men, in these very battles, whom he destroys in this way.”
The cognate accusative “طَحْنَ الرَّحَى” emphasizes the manner of destruction through a concrete, tangible comparison.
Paronomasia and assonance: Between “ازْدَلَفَتِ الْأَسِنَّةُ» و «قَرُبَتِ الْأَعِنَّةُ” there is a pleasing instance of imperfect paronomasia and assonance, lending the words a heroic, measured rhythm.
Final synthesis (the full meaning after analyzing the individual words):
“He crushes and annihilates the enemy at the height of battle, when the spears are entwined and the horses’ reins are knotted together, like a mill grinding grain to dust.”
This sentence affirms the highest degree of courage, physical strength, and military 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 Truth, which renders falsehood powerless even in the most difficult circumstances. ʿAlī (AS) embodies this divine truth on the battlefield.
🌟 Philosophical and wisdom-filled statements drawn from the text “The Radiant Jewel, the Luminous Glass Niche”
1. Ontology (the study of being)
“Imam Sajjad (AS) is the pearly star of the Verse of Light, the supreme manifestation of the glass niche.”
“God cleft the light of Husayn (AS) and created from it the Gardens of Paradise and the houris.”
⇒ The light of the Friends of God is the “source of creation”: the order of existence—Paradise, the houris, and all other beings—has its origin in their light. This is a vision of creation centred on light.
“The Muhammadan, Alid and Hasanid heavens are adorned by the Sajjadi—by Zayn al-Abidin.”
⇒ Existence is a “hierarchical order” in which each level is adorned by the level above it; and Imam Sajjad (AS) is the “ornament” of the heaven of wilayah.
2. Epistemology (the study of knowledge)
“The niche is described as a brilliant star; and Imam Sajjad (AS) is the first, concise interpretation of that star.”
⇒ True knowledge is the “interpretation of signs”; and the Imams (AS) are the “true interpreters of the divine signs,” who reveal hidden truths.
“The words of God’s Proof know no boundaries; they prevail in every time and place.”
⇒ The words of the awliya are a “universal truth” that speaks to all people, beyond the limits of time and place.
“Imam Sajjad’s (AS) sermon in Damascus unveiled the truth and made it shine forever.”
⇒ Truth may be hidden beneath the darkness of ignorance and oppression; but the “luminous words of the awliya” bring it to light, where it endures for all eternity.
3. Anthropology (wilayah and human perfection)
“Throughout his captivity, Imam Sajjad (AS) was a living testimony.”
⇒ Testimony is not confined to “physical death”; the “existential presence of the awliya” in the most difficult circumstances is itself a form of “living testimony.”
“The Sajjadi struggle is among the hidden things, just as the Imam’s burial of the martyrs took place in secret.”
⇒ Many acts of the awliya unfold beyond the veil of the unseen, and only “those endowed with insight” can perceive them.
“At his father’s side, Imam Sajjad (AS) attained the highest degree of inward martyrdom.”
⇒ Human perfection depends not only on “outward action,” but also on “existential presence” and “inward companionship” with the awliya.
4. Philosophy of language and speech (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 awliya is not merely a “means of communication”; it is a “luminous weapon” that strikes at ignorance in every age.
“Ignorance enters the listener’s mind dressed in hypocrisy.”
⇒ Evil always enters wearing the “mask of goodness”; discerning it requires “penetrating insight.”
“The words of God’s Proof know no boundaries!”
⇒ Truth is not limited by time, place, race or language; the words of the awliya carry a message of guidance for all people.
5. Philosophy of history and politics (the ontology of history)
“Yazid represented polytheism, and Husayn (AS) shattered the idol of polytheism within the soul.”
⇒ History is a battleground between “truth and falsehood”; every act of oppression is rooted in “hidden polytheism,” which must be struck down through the “practical monotheism of the awliya.”
“With the sword of eloquence and rhetoric, Imam Sajjad (AS) brought down the fortress of ignorance and darkness.”
⇒ Struggle is waged not only with the “sword”; the “language of truth” can also expose oppression and bring down a false order.
“Imam Sajjad’s (AS) sermon is the identity document of the Ahl al-Bayt (AS) and a source of pride for the Shi‘a.”
⇒ History is shaped by “writings and words that uphold the truth”; the words of the awliya are “proof of Islam’s true identity.”
6. Moral philosophy (the practical study of values)
“The preacher who hurled insults bought the creature’s approval at the price of the Creator’s anger.”
⇒ 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 venomous creatures who disguise themselves in the garments of butterflies.”
⇒ Hypocrisy and ostentation are more dangerous than open disbelief, for they strike at religion under the mask of religion.
“رَبَّ لَحْظَةٍ؛ A single moment of wholehearted attention to God’s Proof can turn a person’s course from ruin to felicity.”
⇒ The value of time lies in “the quality of its connection to wilayah”: a single moment of connection can transform the entire course of a life.
7. The Philosophy of Lineage and Identity (Ontological Relations)
“أَنَا ابْنُ مَكَّةَ وَ مِنَى…”
⇒ Imam Sajjad (AS)’s connection to Mecca, Mina, Zamzam, and Safa is not merely a “lineage of the soil”; it is a “true ontological kinship,” binding him to all the sacred sites of Islam.
“This kind of kinship is not a simple paternal lineage; it is a luminous, essential bond.”
⇒ A person’s true identity lies in their “luminous lineage,” not merely their “bloodline.” The Imams (AS) are bound to one another by a “single light.”
“External realities are manifestations of inner realities.”
⇒ The world of the senses is a “sign” of the world of meaning, and every outward being is a “mirror” of its inner reality.
8. The Philosophy of Martyrdom (An Ontology of Light)
“Imam Sajjad (AS) was not martyred just once, but time and again!”
⇒ Martyrdom is not an “event” but an “existential state” that God’s chosen servants experience repeatedly throughout their lives.
“Imam Sajjad (AS)’s illness at Karbala was an outward expression of the politics of wilayah.”
⇒ Some actions of God’s chosen servants have one outward meaning and another inward one; only “the people of insight” can grasp what lies beneath the surface.
“Imam Sajjad (AS) fought alongside his father in a Sajjadi battle.”
⇒ War is not confined to the battlefield of the sword; it is also a “field of presence” and “existential solidarity.”
9. The Philosophy of Worship and Pilgrimage (An Ontology of Nearness)
“Zayn al-Abidin will pass gracefully among the ranks of the people of Paradise on the Day of Resurrection.”
⇒ Sincere worship brings a person to such a station that, on the Day of Resurrection, they become “an adornment to the people of Paradise.”
“The companions of Imam Sajjad (AS) will rise on the Day of Resurrection.”
⇒ Companionship with God’s chosen servants in this world leads to “sitting with them” in the Hereafter.
10. Final Summary (In a Single Aphorism)
“Imam Sajjad (AS) is the radiant star of the Verse of Light, who, through his sermon, forever illuminated the true face of the Ahl al-Bayt (AS). Through his luminous bond with Mecca, Mina, Zamzam, and Safa, and through his pride in his noble forebears—Muhammad al-Mustafa, Ali al-Murtada, and Fatima al-Zahra—he revealed Islam’s pure identity 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.”
🌟 “Expansive Elaboration” “The Radiant Star, the Shining Glass of Light”
🌟 1. The Radiant Star: A star rising from the glass of Husayn.
Imam Sajjad (AS) is the “radiant star” of the Verse of Light: a star that rose from the heart of Husayn’s (AS) glass and adorned the heavens of wilayah with its brilliance.
He is the “son of the glass”—that is, the light of Husayn (AS), which held within itself a paradise of knowledge, became a “shining star” in the being of Sajjad (AS).
Just as stars beautify the night, the Muhammadan, Alid, and Hasanid heavens were adorned by the “Sajjadi jewel.”
So whoever gazes upon this radiant star sees not merely a star, but a “galaxy of light,” in which all the prophets and God’s chosen servants shine with a brilliance of their own.
🌸 2. The Sermon in Damascus: A cry that shattered the silence
In the dark heart of evening, surrounded by a crowd of enemies, Imam Sajjad (AS) ascended the pulpit and raised the “cry of truth.”
With words suffused with light, he forever illuminated the face of the Ahl al-Bayt (AS), lifting 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.
In that moment, he was not merely a silent captive, but a “spokesman for truth”—one whose every word rolled up Yazid’s scroll of oppression and forever inscribed his disgrace in history.
🌺 3. “أَنَا ابْنُ…” — A lineage that bound heaven to earth
In his sermon, by repeating “أَنَا ابْنُ…,” Imam Sajjad (AS) 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 deep from the springs of mercy.
“أَنَا ابْنُ مُحَمَّدٍ الْمُصْطَفَى” means: I descend from the most noble of human beings.
“أَنَا ابْنُ عَلِيٍّ الْمُرْتَضَى” means: I descend from the one who brought the arrogant low.
And “أَنَا ابْنُ فَاطِمَةَ الزَّهْرَاءِ” means: I descend from a lady whose light illuminated the world.
This lineage is not merely a “bloodline to be proud of”; it is an “existential identity” through which Imam Sajjad (AS) showed the world that truth is never lost in the darkness of oppression.
🌷 4. Sajjad’s struggle: a battle won in silence
At Karbala, Imam Sajjad (AS), through his very presence, fought a battle whose deeper dimensions lay concealed.
He was at his father’s side; it is impossible to imagine even a moment of separation from him. Without doubt, this was the first and last meeting of one Proof of God with another: Imam Sajjad (AS), in the final moments of His Eminence Sayyid al-Shuhada (AS), must, by virtue of his station as God’s Proof, have been beside him, for reasons whose deeper meaning remains hidden.
His “visible illness” was a veil concealing the politics of his wilāya.
That day, he attained “inner martyrdom”—a martyrdom that continued through the sermon, tears, prostration and other hidden deeds!
Sajjad’s struggle was fought behind the veil of the unseen: a battle in which the Imam cried out through his “silence,” and through his “presence” made others’ absence plain.
This struggle became an enduring example for those who, under conditions of repression, can keep truth alive through their “sincere presence.”
🌻 5. Words of light: a weapon sharper than the sword
Imam Sajjad’s (AS) words were made of light: a light that pierced the breast of ignorance and turned the darkness of oppression into the radiance of truth.
Through these words, he carried the cry of truth not only across Damascus, but down through every age, to the ears of the world.
His words know no boundaries—not of time or place, nor of race or language.
As the sun spreads its light across the whole world, so his words bear a message of guidance for all humanity.
And therein lies the secret of the enduring power of the Damascus sermon: centuries later, it still makes hearts tremble and awakens souls.
🌹 6. رَبَّ لَحْظَةٍ — A moment that changes destiny
Sometimes, a single moment of sincere attention to God’s Proof can turn the entire course of one’s life from ruin toward felicity.
At that gathering in Damascus, when Imam Sajjad (AS) ascended 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 dismiss a moment in which you encounter your Imam as insignificant; that very moment may open a window onto eternity.
🌼 7. The Perils of Stinging Insects Disguised as Butterflies
Throughout history, more dangerous than open enemies are those who enter the field wearing the guise of friends.
Just as a stinging insect in a butterfly’s disguise sucks the blood of its victim, hypocrites strike at religion under the cover of faith.
The preacher Yazid sent to curse Ali (AS) betrayed the Imam of his time beneath the cloak of oratory.
With a single sentence, Imam Sajjad (AS) stripped away his mask and said:
“Woe to you! You have bought the approval of a creature at the price of the Creator’s anger.”
This is an enduring lesson: take care not to destroy ourselves beneath the canopy of oppression and darkness.
🌿 8. A Living Martyrdom: A Death That Was Life
Throughout his captivity, Imam Sajjad (AS) embodied a “living martyrdom”: every moment of his was a testimony, and 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 not wrought 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 takes on the hue of eternity in the face of falsehood.”
🌾 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 nights, in the heart of a lonely exile, he shone like a star and showed the way of guidance to those thirsting for truth.
Even today, centuries later, that star still shines in the sky of believers’ hearts, guiding them toward the truth.
So if one day you lose your way in the darkness of misguidance, turn your gaze toward 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, look to the “radiant star of Sajjad (AS).”
He is the son of Husayn’s crystal, from whose very depths he became a brilliant star for all time.
His sermon was a cry that shattered history’s silences and exposed the Umayyads.
His lineage reaches not to earth, but to the heavens and beyond—from Mecca, Mina, Zamzam and Safa, to Sidra, Badr, Uhud, Khayf and Aqaba.
His words are a weapon sharper than the sword, and will resound in the heart of history for all eternity.
So draw light from this star and step toward the truth; he is the “adornment of the worshippers” and the “refuge of the stranger.”
🌟 Notes
💫 “Radiant star” is a luminous rendering of one inner dimension of Imam Sajjad (AS) as God’s Proof.
This description is not merely a “figurative expression”; it is part of the manifestation of a sublime reality. God’s Proof became the Proof through the perfection of his servitude: the “ontological reality” manifested as a “legislative reality”!
All creatures possess an underlying and essential excellence, since they all originate from His incomparable and most beautiful will. Within the order of free choice and servitude, fourteen exalted beings brought that primordial beauty to its highest flowering; in the luminous design of Imam Sajjad (AS), it became his shining star!
💫 Expressions such as «أَنَا ابْنُ مَنْ حَمَلَ الرُّكْنَ بِأَطْرَافِ الرِّدَا…»، غلوّ are not descriptions of the Imams’ perfection of attributes, which is shaped by their relationship to the Noble Messenger, the Commander of the Faithful, Fatima al-Zahra, and Imam Husayn. Rather, they first reveal the exalted station of their forebears; then, by tracing their own lineage to those stations, they introduce themselves!
By describing the heavens, he presents himself as a star in those very heavens!
💫 These descriptions are not merely «pride in one’s lineage»; they express pride in a tree whose own fruit he is. So lineage alone is no distinction; what makes this lineage a distinction of wilāya is the harmony between him and those to whom he is connected.
💫 Imam Sajjad’s (AS) «heroic sermon» and «luminous lineage» are only two examples from the world of Sajjad. His devotional, emotional, and social dimensions, his intimate supplications, and his other exalted stations and virtues call for ample space to explain and describe them!
💫 His Eminence Imam Sajjad’s (AS) «luminous lineage» is in keeping with his «bloodline». Blood and descent alone are no distinction, as we see in the case of Noah’s son!
✨🔆 Hud: 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 of your family! His is an unrighteous deed [he is an unworthy person]! So do not ask Me about what you have no knowledge of. I admonish you lest you be among the ignorant!»
Thus Imam Sajjad’s (AS) inherent worthiness and merit further ennoble this lineage; lineage alone is no condition for sanctity and exalted grace!
His exalted station, then, rests not merely on «Imam Sajjad’s (AS) bloodline», but first and foremost on his «inner sanctity» and «God-given knowledge», which prove him worthy of this lineage.
💫 The sermon in Damascus is not «a source of pride for the Shi‘a» alone; it is «a source of pride for all freedom-loving people throughout the world».
«Its universal message» is for all creation.
In truth, Imam Sajjad’s (AS) sermon is for all human beings who seek truth and justice.
💫 The description «a shining star» accords with no prevailing philosophical view; the luminous wisdom of the Verse of Light transcends the bounds of time, space, and existence!
The Verse of Light cannot be fitted into any philosophical framework. Rather, it is itself a complete blueprint, from whose explanation and interpretation new wisdom must emerge!
💫 «Imam Sajjad’s (AS) sermon completed the proof.» In truth, it was proof upon proof; it may be called a proof of grace and bounty. For it is the duty of creation to seek light and truth. The sun’s call to sight is a further grace of the light—and a testament to its own oppression. In truth, His Eminence’s sermon offered the people of the world another chance, though they were unworthy of it, since all the truths had already been laid bare.
🌟 1. A shining star: an ontological reality, not merely a metaphor
The phrase «a shining star», used in the Verse of Light as a rendering of «zujāja», 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 «the reality of light itself», Imam Sajjad (AS) is not merely «a symbol of guidance» but «the reality of divine guidance» within the order of creation.
All creation possesses «supreme beauty» in its very origin, for all has arisen from «God’s most excellent will». But the Fourteen Infallibles (AS) brought this «primordial beauty» to «its highest flowering» and, in Imam Sajjad’s (AS) luminous design, became «a radiant star».
This description, then, is not «an emotional poem» but «a statement of an ontological reality» shown to us in the form of revealed law.
🌸 2. «أَنَا ابْنُ…»؛ غلوّ is not; it is the recognition of the perfection of servitude
Expressions such as «أَنَا ابْنُ مَنْ حَمَلَ الرُّكْنَ بِأَطْرَافِ الرِّدَا…»، غلوّ are not descriptions of perfection, but «descriptions of the perfection of servitude».
With these words, Imam Sajjad (AS) first reveals the exalted station of his forebears and then, by tracing his lineage to them, introduces himself.
Just as someone might describe the heavens to present himself as a star in their firmament, Imam Sajjad (AS) describes the tree of prophethood to show himself as its sweet fruit.
These honors, then, are not merely a matter of “pride in one’s lineage,” but of “the essential harmony between oneself and that lineage”: he does not simply descend from that tree; he is also “the very embodiment of its perfection.”
🌺 3. The World of Sajjad: Beyond Sermon and Lineage
The “rousing sermon” and the “luminous lineage” are only two examples of the world of Imam Sajjad.
The devotional, emotional and social dimensions of Imam Sajjad (AS), his intimate supplications and his other exalted stations all call for extensive discussion.
He is both “the adornment of worshippers” in the prayer niche and “the voice of truth” in the Umayyad mosque in Damascus.
By night, with the tears he pours into the Sahifa Sajjadiyya, he whispers to God; with the thunder of his sermon, he brings the scroll of Umayyad oppression to a close.
We must not reduce him to a single facet of his magnificent character. Rather, we should journey through every dimension of his being and draw from each a light to guide our own way.
🌷 4. Luminous and Blood Lineage: Harmony, Not Mere Descent
Imam Sajjad’s (AS) “luminous lineage” accords with his “blood lineage.” But blood ties alone confer no distinction, as we saw in the story of Noah’s son, when God said: “إِنَّهُ لَيْسَ مِنْ أَهْلِكَ” (He is not of your family).
The exalted station of Imam Sajjad (AS), then, is due not merely to his bloodline, but to his “inner sanctity,” “God-given knowledge” and “inherent worth”—qualities that turned his descent into a “distinction of spiritual allegiance.”
Worthiness is essential to this affiliation, and Imam Sajjad (AS) proved himself worthy through his “infallibility” and “piety.”
🌻 5. The Damascus Sermon: A Source of Pride for All the World’s Free People
The Damascus sermon is not only “a source of pride for Shi‘a”; it is “a source of pride for all the world’s free people.”
Its universal message speaks to all who seek truth and justice.
In that sermon, Imam Sajjad (AS) defended not only his family’s rights but “the rights of all the oppressed throughout history,” exposing the faces of tyrants in every age.
This sermon, then, belongs to no single sect or school of thought. It is “the enduring cry of truth” against falsehood, a cry every free person can claim as their own.
🌹 6. The Light Verse: A Blueprint for New Wisdom
The image of the “shining star” does not fully accord with any prevailing philosophical interpretation, for the luminous wisdom of the Light Verse transcends the bounds of time and space—and even of existence itself.
The Light Verse cannot be fitted into any existing philosophical framework. It is, rather, a complete blueprint, from whose exposition and interpretation “new forms of wisdom” must emerge.
Any philosophy that seeks to contain this verse within its own framework thereby limits it, for divine light exceeds every human system of thought.
🌼 7. The Sermon: The Case Made Complete, Not the End of Guidance
“Imam Sajjad’s (AS) sermon completed the proof”; yet this did not mean that the path of guidance had come to an end.
The sermon was “a gracious and generous proof”: through it, God gave the people of the world “another opportunity”—one they had not deserved, since every truth had already been made plain.
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, was still left to “human choice.”
The sermon, then, was “an offering of opportunity,” not “a historical compulsion.”
In a final, aphoristic formulation:
“Imam Sajjad (AS) is the radiant star of the Verse of Light: a reality woven into creation and made manifest in the form of divine law. The Imam is the embodiment of that created reality. His luminous lineage accords with his innate worth and merit, while his sermon in Damascus is a cry addressed to all the free people of the world. The world of Sajjad transcends both sermon and lineage, and the prayers of al-Ṣaḥīfa al-Sajjādiyya reveal another dimension of his greatness. The Verse of Light offers a blueprint for new wisdom; the sermon in Damascus gives the people of the world another chance to return to the truth.”
🌼Ali Saei (Abdullah Meshkat) 110.141 (903)🌼
[1] Al-Faḍāʾil (by Ibn Shadhan al-Qummi), p. 129Ibn Shadhan al-Qummi, Abu al-Fadl Shadhan ibn Jibra’il, Razi, Qom; second edition, 1363 SH.
[2] Al-Amali (by al-Saduq), text, p. 331Ibn Babawayh, Muhammad ibn Ali, Ketabchi, Tehran; sixth edition, 1376 SH.
[3] Rawḍat al-Wāʿiẓīn wa-Baṣīrat al-Muttaʿiẓīn (old edition), vol. 2, p. 282Fattal Nishaburi, Muhammad ibn Ahmad, Razi Publications, Iran, Qom; first edition, 1375 SH.
[4] Biḥār al-Anwār (Beirut edition), vol. 45, p. 137Majlisi, Muhammad Baqir ibn Muhammad Taqi, Dar Ihya al-Turath al-Arabi, Beirut; second edition, 1403 AH.
