Khutbah 1 — Pehla hissa: Allah ki hamd aur uski ma‘rifat
Arabic matn — Khutbah 1 ka ibtidai hissa
Arabic:
الْحَمْدُ لِلَّهِ الَّذِي لَا يَبْلُغُ مِدْحَتَهُ الْقَائِلُونَ، وَلَا يُحْصِي نَعْمَاءَهُ الْعَادُّونَ، وَلَا يُؤَدِّي حَقَّهُ الْمُجْتَهِدُونَ، الَّذِي لَا يُدْرِكُهُ بُعْدُ الْهِمَمِ، وَلَا يَنَالُهُ غَوْصُ الْفِطَنِ، الَّذِي لَيْسَ لِصِفَتِهِ حَدٌّ مَحْدُودٌ، وَلَا نَعْتٌ مَوْجُودٌ، وَلَا وَقْتٌ مَعْدُودٌ، وَلَا أَجَلٌ مَمْدُودٌ.
فَطَرَ الْخَلَائِقَ بِقُدْرَتِهِ، وَنَشَرَ الرِّيَاحَ بِرَحْمَتِهِ، وَوَتَّدَ بِالصُّخُورِ مَيَدَانَ أَرْضِهِ.
Roman Urdu talafuz:
Al-hamdu lillahil-lazi la yablughu mid-hatahul-qaa’iloon, wa la yuhsee na‘maa’ahul-‘aaddoon, wa la yu’addi haqqahul-mujtahidoon.
Allazi la yudrikuhu bu‘dul-himam, wa la yanaaluhu ghawsul-fitan. Allazi laisa li-sifatihi haddum mahdood, wa la na‘tum mawjood, wa la waqtum ma‘dood, wa la ajalum mamdood.
Fataral-khalaa’iqa bi-qudratihi, wa nasharar-riyaaha bi-rahmatihi, wa wattada bis-sukhoori mayadaana ardihi.
Roman Urdu tarjuma
Tamam tareef Allah hi ke liye hai, jis ki hamd-o-sana tak bolne walon ki zaban nahin pahunch sakti; jis ki ne‘maton ko ginne wale gin nahin sakte; aur jo koshish karne wale hain, woh bhi us ka poora haq ada nahin kar sakte.
Woh aisa hai ke buland se buland irade bhi uski haqeeqat tak nahin pahunch sakte aur gehri se gehri aqal-o-fahm bhi uski kunh ko nahin paa sakti.
Uski sifaat ke liye koi muqarrar had nahin, koi aisi ta‘reef nahin jo uska poora ihata kar sake; uske liye koi gina hua waqt nahin aur na hi koi aisi muddat hai jo uski hasti ko khatam kar sake.
Usne apni qudrat se makhlooq ko paida kiya, apni rehmat se hawaon ko chalaya aur mazboot paharon ke zariye zameen ke iztirab ko sambhala.
Tashreeh
1. Allah ki hamd ka ihata insani zaban nahin kar sakti
Imam Ali ؑ sab se pehle Allah ki hamd ke zariye khutbah ka aaghaz karte hain. Insan Allah ki jitni tareef kare, woh uski azmat ka mukammal ihata nahin kar sakta.
Iska matlab yeh nahin ke Allah ki tareef karna be-ma‘ni hai, balkeh iska matlab hai ke Allah ki azmat insani alfaaz aur ilm se kahin zyada wasee‘ hai.
2. Allah ki ne‘maton ka shumar mumkin nahin
Insan apni zindagi mein Allah ki di hui ne‘maton ka ek chhota sa hissa bhi poori tarah nahin gin sakta. Saans, zindagi, ilm, aqal, rizq aur kainat ka nizam — sab Allah ki ne‘matein hain.
Qur’an mein bhi farmaya gaya:
Surah Ibrahim 14:34
وَإِن تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا
Roman Urdu: Wa in ta‘uddoo ni‘matallahi la tuhsooha.
Tarjuma: “Aur agar tum Allah ki ne‘maton ko ginne lago to unka poora shumar nahin kar sakoge.”
3. Allah ki zaat makhlooq ki hudood se bala-tar hai
Imam Ali ؑ ke alfaaz “laisa li-sifatihi haddum mahdood” ka mafhoom yeh hai ke Allah ki zaat ko makhlooq ki tarah kisi jism, jagah, waqt ya mehdood paimane mein nahin samjha ja sakta.
Yeh tauheed ka bunyadi aqeeda hai: Allah Khaliq hai aur baqi sab makhlooq.
4. Allah ki qudrat aur rehmat
Khutbah ke aakhri jumle mein Imam Ali ؑ kainat ke nizam ki taraf tawajjuh dilate hain: makhlooq Allah ki qudrat se paida hui, hawaon ka chalna uske nizam ke tehat hai aur paharon ka zameen ke nizam mein apna kirdar hai.
Sermon 1: Praise is due to Allah whose worth cannot be described
In this sermon he recalls the creation of Earth and Sky and the creation of Adam and in it he mentions the Hajj
ومن خطبة له (عليه السلام) يذكر فيها ابتداءَ خلق السماءِ والاَرض، وخلق آدم عليه الصلاة والسلام
(فيها ذكر الحج)
(وتحتوي على حمد الله، وخلق العالم، وخلق الملائكة، واختيار الانبياء، ومبعث النبي، والقرآن، والاحكام الشرعية)
Praise is due to Allah whose worth cannot be described by speakers, whose bounties cannot be counted by calculators and whose claim (to obedience) cannot be satisfied by those who attempt to do so, whom the height of intellectual courage cannot appreciate, and the divings of understanding cannot reach; He for whose description no limit has been laid down, no eulogy exists, no time is ordained and no duration is fixed. He brought forth creation through His Omnipotence, dispersed winds through His Compassion, and made firm the shaking earth with rocks.
الحَمْدُ للهِ الَّذَي لاَ يَبْلُغُ مِدْحَتَهُ القَائِلُونَ، وَلاِ يُحْصِي نَعْمَاءَهُ العَادُّونَ، ولاَ يُؤَدِّي حَقَّهُ الُمجْتَهِدُونَ، الَّذِي لاَ يُدْركُهُ بُعْدُ الهِمَمِ، وَلاَ يَنَالُهُ غَوْصُ الفِطَنِ، الَّذِي لَيْسَ لِصِفَتِهِ حَدٌّ مَحْدُودٌ، وَلاَ نَعْتٌ مَوْجُودٌ، وَلا وَقْتٌ مَعْدُودٌ، وَلا أَجَلٌ مَمْدُودٌ. فَطَرَ الخَلائِقَ بِقُدْرَتِهَ، وَنَشَرَ الرِّيَاحَ بِرَحْمَتِهِ، وَوَتَّدَ بِالصُّخُورِ مَيَدَانَ أَرْضِهِ.
The foremost in religion is the acknowledgement of Him, the perfection of acknowledging Him is to testify Him, the perfection of testifying Him is to believe in His Oneness, the perfection of believing in His Oneness is to regard Him Pure, and the perfection of His purity is to deny Him attributes, because every attribute is a proof that it is different from that to which it is attributed and everything to which something is attributed is different from the attribute.
Thus whoever attaches attributes to Allah recognises His like, and whoever recognises His like regards Him two; and whoever regards Him as two recognises parts for Him; and whoever recognises parts for Him mistook Him; and whoever mistook Him pointed at Him; and whoever pointed at Him admitted limitations for Him; and whoever admitted limitations for Him numbered Him. Whoever said: ‘In what is He?’, held that He is contained; and whoever said: ‘On what is He?’, held He is not on something else.
أَوَّلُ الدِّينِ مَعْرِفَتُهُ، وَكَمَالُ مَعْرِفَتِهِ التَّصْديقُ بِهِ، وَكَمَالُ التَّصْدِيقِ بِهِ تَوْحِيدُهُ، وَكَمَالُ تَوْحِيدِهِ الاخْلاصُ لَهُ، وَكَمَالُ الاخْلاصِ لَهُ نَفْيُ الصِّفَاتِ عَنْهُ، لِشَهَادَةِ كُلِّ صِفَة أَنَّها غَيْرُ المَوْصُوفِ، وَشَهَادَةِ كُلِّ مَوْصُوف أَنَّهُ غَيْرُ الصِّفَةِ، فَمَنْ وَصَفَ اللهَ سُبْحَانَهُ فَقَدْ قَرَنَهُ، وَمَنْ قَرَنَهُ فَقَدْ ثَنَّاهُ،وَمَنْ ثَنَّاهُ فَقَد جَزَّأَهُ، وَمَنْ جَزَّأَهُ فَقَدْ جَهِلَهُ، وَمَنْ جَهِلَهُ فَقَدْ أشَارَ إِلَيْهِ، وَمَنْ أشَارَ إِلَيْهِ فَقَدْ حَدَّهُ، وَمَنْ حَدَّهُ فَقَدْ عَدَّهُ، وَمَنْ قَالَ: «فِيمَ» فَقَدْ ضَمَّنَهُ، وَمَنْ قَالَ: «عَلاَمَ؟» فَقَدْ أَخْلَى مِنُهُ.
He is a Being, but not through phenomenon of coming into being. He exists but not from non-existence. He is with everything but not in physical nearness. He is different from everything but not in physical separation. He acts but without connotation of movements and instruments. He sees even when there is none to be looked at from among His creation. He is only One, such that there is none with whom He may keep company or whom He may miss in his absence.
كائِنٌ لاَ عَنْ حَدَث، مَوْجُودٌ لاَ عَنْ عَدَم، مَعَ كُلِّ شَيْء لاَ بِمُقَارَنَة، وَغَيْرُ كُلِّ شيء لا بِمُزَايَلَة، فَاعِلٌ لا بِمَعْنَى الْحَرَكَاتِ وَالاْلةِ، بَصِيرٌ إذْ لاَ مَنْظُورَ إلَيْهِ مِنْ خَلْقِهِ، مُتَوَحِّدٌ إذْ لاَ سَكَنَ يَسْتَأْنِسُ بهِ وَلاَ يَسْتوْحِشُ لِفَقْدِهِ.
