Nahjul Balagha English (Sermon174-177)

SERMON 174

Warning to neglectful people, and about the vastness of his own knowledge

            O’ people who are (negligent of Allah but) not neglected (by Allah), and those who miss (doing good acts) but are to be caught. How is it that I see you becoming removed from Allah and becoming interested in others? You are like the camel whom the grazer drives to a disease-stricken pasture and a disastrous watering place. They are like beasts who are fed in order to be slaughtered, but they do not know what is intended for them. When they are treated well they think that day to be their whole life, and eating their full to be their aim.

            By Allah, if I wish, I can tell every one of you from where he has come, where he has to go and all his affairs, but I fear lest you abandon the Messenger of Allah - peace and blessing of Allah be upon him and his progeny - in my favour. I shall certainly convey these things to the selected ones who will remain safe from that fear. By Allah, Who deputed the Prophet with Right and distinguished him over creation. I do not speak save the truth. He (the Prophet) informed me of all this and also about the death of every one who dies, the salvation of every one who is granted salvation, and the consequences of this matter (the caliphate). He left nothing (that could) pass into my head without putting it in my ear and telling me about it. (1)

            O’ people ! By Allah, I do not impel you to any obedience unless I practise it before you and do not restrain you from any disobedience unless I desist from it before you.

-----------------------------------------------------

(1).       Those who drink from the springs of revelation and divine inspiration see things hidden behind the curtains of the unknown and the events which will occur in the future in the same way as objects can be seen with the eyes, and this does not conflict with the saying of Allah that:

Say: “None (either) in the heavens or in the earth knoweth the unseen save Allah...” (Qur’an, 27:65)

because this verse contains the negation of personal knowledge of the unknown, but not the negation of knowledge which is required by the prophets and holy persons through divine inspiration, by virtue of which they make prophesies about the future and unveil many events and happenings. Several verses of the Qur’an support this view such as:

When the Prophet confided unto one of his wives a matter, but when she divulged it (unto others) and Allah apprised him thereof, he made known a part of it and avoided a part; so when he informed her of it, said she: “Who informed thee of this?” He said: “Informed me, the All-knowing, the All-aware.”(Qur’an, 66:3)

These are of the tidings of the unseen which We reveal unto thee (O’ Our Prophet Muhammad )...(Qur’an, 11:49)

            Therefore, it is incorrect to argue in support of the view that if it is said that the prophets and holy persons possess knowledge of the unknown it would imply duality in the divine attributes. It would have implied duality if it were said that someone other than Allah has personal knowledge of the unknown. When it is not so and the knowledge possessed by the Prophets and Imams is that given by Allah it has no connection with duality. If duality should mean what is alleged, what would be the position of `Isa’s (Jesus’s) assertion related in the Qur’an namely:

. . . Out of clay will I make for you like the figure of a bird, and I will breathe into it, and it shall become a flying bird by Allah’s permission; and I shall heal the blind and the leper and will rise the dead to life by Allah ‘s permission; and I will declare to you what ye eat and what ye store up in your houses. . . (Qur’an, 3:49)

            If it is believed that `Isa (Jesus) could create and bestow life with Allah’s permission does it mean that he was Allah’s partner in the attributes of creation and revival? If this is not so then how can it be held that if Allah gives someone the knowledge of the unknown it implies that he has been taken to be His partner in His attributes, and how can one extol one’s belief in the oneness of Allah by holding that the knowledge of the unknown implies duality.

            No one can deny the fact that some people either see in dreams certain things which have yet to occur in the future, or that things can be read through interpretation of the dream, while during a dream neither do the senses function nor do the powers of understanding and comprehension co-operate. Therefore, if some events become known to some people in wakefulness why should there be amazement over it and what are the grounds for rejecting it, when it stands to reason that things possible in dreams are also possible in wakefulness. Thus, Ibn Maytham al-Bahrani has written that it is possible to achieve all this, because in a dream the spirit becomes free from looking after the body and is removed from bodily connections; as a result of this it perceives such hidden realities which could not be seen because of the obstruction of the body. In the same way those perfect beings who pay no heed to bodily matters, and turn with all the attention of spirit and heart towards the centre of knowledge can see those realities and secrets which the ordinary eyes are unable to discern. Therefore, keeping in view the spiritual greatness of Ahlu’l-bayt (members of the Prophet’s family) it should not appear strange that they were aware of events which were going to occur in future. Ibn Khaldun has written:

“When thaumaturgic feats are performed by others what do you think about those who were distinguished in knowledge and honesty and were a mirror of the Prophet’s traits, while the consideration Allah had for their noble root (namely the Prophet) is a proof of the high performances of his chaste off-shoots (Ahlu’l-bayt). Consequently many events about knowledge of the unknown are related about Ahlu’l-bayt which are not related about others..” (al-Muqaddamah, p. 23).

            In this way there is no cause for wonder over Amir al-mu’minin’s claim since he was brought up by the Prophet and was a pupil of Allah’s school. Of course, those whose knowledge does not extend beyond the limits of physical objectivity and whose means of learning are confined to the bodily senses refuse to believe in the knowledge about the paths of divine cognisance and reality. If this kind of claim were unique and were heard only from over Amir al-mu’minin then minds could have wavered and temperaments could have hesitated in accepting it, but if the Qur’an records even such a claim of `Isa (Jesus) that - “I can tell you what you eat or drink or store in your houses,” then why should there be hesitation over Amir al-mu’minin’s claim, when it is agreed that Amir al-mu’minin had succeeded to all the attainments and distinctions of the Prophet and it cannot be contended that the Prophet did not know what `Isa (Jesus) knew. Thus, if the successor of the Prophet advances such a claim, why should it be rejected, particularly as this vastness of knowledge of Amir al-mu’minin is the best evidence and proof for the Prophet’s knowledge and perfection and a living miracle of his truthfulness.

            In this connection, it is amazing that even having knowledge of events Amir al-mu’minin did not, through any of his words or deeds, indicate that he knew them. Thus, commenting of the extraordinary importance of this claim, as-Sayyid Ibn Tawus writes:

“An amazing aspect of this claim is that despite the fact that Amir al-mu’minin was aware of conditions and events, yet he observed such conduct by way of his words and deeds that one who saw him could not believe that he knew the secrets and unknown acts of others, because the wise agree that if a person knows what event is likely to take place or what step his comrade is going to take, or if the hidden secrets of people are known to him, then the effects of such knowledge would appear through his movements and the expressions of his face. But the man who, in spite of knowing everything, behaves in a way as though he is unaware and knows nothing, then his personality is a miracle and a combination of contradictions.”

            At this stage, the question arises as to why Amir al-mu’minin did not act upon the dictates of his secret knowledge. The reply to this is that the commands of the shari`ah are based on apparent conditions. Otherwise secret knowledge is a kind of miracle and power which Allah grants to His prophets and Imams. Although the prophets and Imams possess this power always, they cannot make use of it at any time unless and until by the permission of Allah and on the proper occasion. For example, the verse quoted above about `Isa (Jesus) which tells that he had the power to give life, to heal the blind and declare what one ate and stored in his house, etc., he (Jesus) did not used to practise this power on every thing or every corpse or everyone who met him. He used to practise this power only by the permission of Allah and on the proper occasion.

            If prophets and other divines acted on the basis of their secret knowledge it would have meant serious dislocation and disturbance in the affairs of the people. For example, if a prophet or divine, on the basis of his secret knowledge, punishes a condemnable man by killing him, there would be great commotion and agitation among those who see it on the ground that he killed an innocent man. That is why Allah has not permitted the basing of conclusions on secret knowledge save in a few special cases, and has enjoined the following of observable factors. Thus, despite his being aware of the hypocrisy of some of the hypocrites, the Prophet extended to them the treatment that should be extended to a Muslim.

            Now, there can be no scope for the objection that if Amir al-mu’minin knew secret matters then why did he not act according to them because it has been shown that he was not obliged to act according to the requirements of his secret knowledge. Of course, where conditions so required he did disclose some matters for the purposes of preaching, admonishing, giving good tidings (of reward) or warning (against punishment), so that future events could be fore-closed. For example, Imam Ja`far as-sadiq (p.b.u.h.) informed Yahya ibn Zayd that if he went out he would be killed. Ibn Khaldun writes in this connection:

“It has been authentically related from Imam Ja`far as-sadiq that he used to apprise some of his relations of the events to befall them. For example, he warned his cousin Yahya ibn Zayd of being killed but he disobeyed him and went out and was killed in Juzajan.” (al-Muqaddamah, p. 233).

            Nevertheless, where there was apprehension that minds would get worried it was not at all disclosed. That is why in this sermon Amir al-mu’minin avoided more details, in view of the fear that people would begin to regard him higher than the Prophet. Despite all this people did go astray about `Isa (Jesus), and in the same way about Amir al-mu’minin also they began to say all sorts of things and were misled into resorting to exaggeration.

*****
SERMON 175

Preaching

            (O ‘ creatures!) Seek benefit from the sayings of Allah, be admonished of Allah and accept the advice of Allah because Allah has left no excuse for you by providing clear guidance, has put before you the plea and clarified for you what acts He likes and what acts He hates, so that you may follow the one and avoid the other. The Prophet of Allah used to say. “Paradise is surrounded by unpleasant things while Hell is surrounded by desires.”

            You should know that every obedience to Allah is unpleasant in appearance while every disobedience to Allah has the appearance of enjoyment. Allah may have mercy on the person who kept aloof from his desire and uprooted the appetite of his heart, because this heart has far-reaching aims and it goes on pursuing disobedience through desires.

            You should know, O’ creatures of Allah, that a believer should be distrustful of his heart every morning and evening. He should always blame it (for shortcomings) and ask it to add to (its good acts). You should behave like those who have gone before you and the precedents in front of you. They left this world like a traveller and covered it as distance is covered.

The greatness of the Holy Qur’an

            And know that this Qur’an is an adviser who never deceives, a leader who never misleads and a narrator who never speaks a lie. No one will sit beside this Qur’an but that when he rises he will achieve one addition or one diminution - addition in his guidance or elimination in his (spiritual) blindness. You should also know that no one will need anything after (guidance from) the Qur’an and no one will be free from want before (guidance from) the Qur’an. Therefore, seek cure from it for your ailments and seek its assistance in your distresses. It contains a cure for the biggest diseases, namely unbelief, hypocrisy, revolt and misguidance. Pray to Allah through it and turn to Allah with its love. Do not ask the people through it. There is nothing like it through which the people should turn to Allah, the Sublime.

            Know that it is an interceder and its intercession will be accepted. It is a speaker who is testified. For whoever the Qur’an intercedes on the Day of Judgement, its intercession for him would be accepted. He about whom the Qur’an speaks ill on the Day of Judgement shall testify to it. On the Day of Judgement an announcer will announce, “Beware. every sower of a crop is in distress except the sowers of the Qur’an.” Therefore, you should be among the sowers of the Qur’an and its followers. Make it your guide towards Allah. Seek its advice for yourselves, do not trust your views against it. and regard your desires in the matter of the Qur’an as deceitful.

About the believers and their good deeds; and the hypocrites and their bad deeds

            Action! action! Then (look at) the end; the end, and (remain) steadfast; steadfast. Thereafter (exercise) endurance, endurance, and piety, piety. You have an objective. Proceed towards your objective. You have a sign. Take guidance from your sign. Islam has an objective. Proceed towards its objective. Proceed towards Allah’s by fulfilling His rights which He has enjoined upon you. He has clearly stated His demands for you. I am a witness for you and shall plead excuses on your behalf on the Day of Judgement.

            Beware! what had been ordained has occurred and that which had been destined has come into play. I am speaking to you with the promise and pleas of Allah.

Allah the Sublime, has said:

Verily, those who say: Our Lord is Allah! and persevere aright, the angels descend upon them(saying): “Fear Ye not, nor be grieved, and receive the glad tidings of the Garden which Ye were promised.” (Qur’an, 41:30)

            You have said. “Our Lord is Allah.” Then keep steadfast to His Book, to the way of His command and to the virtuous course of His worship. Thereafter do not go out of it, do not introduce innovations in it, and do not turn away from it, because those who go away from this course will be cut off from (the mercy of) Allah on the Day of Judgement.

            Beware from destroying your manners and changing them, maintaining one tongue. A man should control his tongue because the tongue is obstinate with its master. By Allah, I do not find that fear of Allah benefits a man who practises it unless he controls his tongue. Certainly the tongue of a believer is at the back of his heart while the heart of a hypocrite is at the back of his tongue; because, when a believer intends to say anything, he thinks it over in his mind. If it is good he discloses it, but if it is bad he lets it remain concealed. While a hypocrite speaks whatever comes to his tongue, without knowing what is in his favour and what goes against him.

            The Prophet of Allah - peace and blessing of Allah be upon him and his descendants - said: “The belief of a person cannot be firm unless his heart is firm, and his heart cannot be firm unless his tongue is firm.” So whoever of you can manage to meet Allah, the Sublime, in such a position that his hands are unsmeared with the blood of Muslims and their property and his tongue is safe from exposing them, he should do so.

Following the sunnah and refraining from innovation

            Know, O’ creatures of Allah, that a believer should regard lawful this year what he regarded lawful in the previous year, and should consider unlawful this year what he considered unlawful in the previous year. Certainly people’s innovation cannot make lawful for you what has been declared unlawful; rather, lawful is that which Allah has made lawful and unlawful is that which Allah has made unlawful. You have already tested the matters and tried them; you have been preached by those before you. Illustrations have been drawn for you and you have been called to clear fact. Only a deaf man can remain deaf to all this, and only a blind man can remain blind to all this.

            He whom Allah does not allow benefit from trials and experience cannot benefit from preaching. He will be faced with losses from in front, so that he will approve what is bad and disapprove what is good. People are of two categories - the follower of the shari`ah (religious laws), and the follower of the innovations to whom Allah has not given any testimony by way of sunnahor the light of any plea.

Guidance from the Holy Qur’an

            Allah the Glorified, has not counselled anyone on the lines of this Qur’an, for it is the strong rope of Allah and His trustworthy means. It contains the blossoming of the heart and springs of knowledge. For the heart there is no other gloss than the Qur’an although those who remembered it have passed away while those who forgot or pretended to have forgotten it have remained. If you see any good give your support to it, but if you see evil evade it, because the Messenger of Allah used to say: “O’ son of Adam, do good and evade evil; by doing so you will be treading correctly.”

Categories of oppression

            Know that injustice is of three kinds - one, the injustice that will not be forgiven, another, that will not be left unquestioned, and another that will be forgiven without being questioned. The injustice that will not be forgiven is duality of Allah. Allah has said: Verily Allah forgiveth not that (anything) be associated with Him ... (Qur’an, 4:48,116). The injustice that will be forgiven is the injustice a man does to himself by committing small sins; and the injustice that will not be left unquestioned is the injustice of men against other men. The retribution in such a case is severe. It is not wounding with knives, nor striking with whips, but it is so severe that all these things are small against it. You should therefore avoid change in the matter of Allah’s religion for your unity in respect of a right which you dislike is better than your scattering away in respect of a wrong that you like. Certainly, Allah the Glorified has not given any person, whether among the dead or among those who survive, any good from separation.

            O’ people, blessed is the man whose own shortcomings keep him away from (looking into) the shortcomings of others, and also blessed is the man who is confined to his house, eats his meal, buries himself in obeying his Allah. and weeps over his sins, so that he is engaged in himself and people are in safety from him.

*****
SERMON 176

About the two arbiters (after the battle of siffin)

            Your party had decided to select two persons, and so we took their pledge that they would act according to the Qur’an and would not commit excess, that their tongues should be with it and that their hearts should follow it. But they deviated from it, abandoned what was right although they had it before their eyes. Wrong-doing was their desire, and going astray was their behaviour. Although we had settled with them to decide with justice. to act according to the light and without the interference of their evil views and wrong judgement. Now that they have abandoned the course of right and have come out with just the opposite of what was settled, we have strong ground (to reject their verdict).

*****
SERMON 177

Praise of Allah, transience of this world, and causes of the decline of Allah’s blessings. (Delivered at the beginning of his caliphate after the killing of `Uthman)

            One condition does not prevent Him from (getting into) another condition, time does not change Him, place does not locate him and the tongue does not describe Him. The number of drops of water, of stars in the sky, or of currents of winds in the air are not unknown to Him, nor the movements of ants on rocks, or the resting place of grubs in the dark night. He knows the places where leaves fall, and the secret movements of the pupils of the eyes.

            I stand witness that there is no god but Allah, Who has no parallel, Who is not doubted, Whose religion is not denied and Whose creativeness is not questioned. My witnessing is like that of a man whose intention is free, whose conscience is clear, whose belief is pure and whose loads (of good actions) are heavy. I also stand witness that Muhammad  - the peace and blessings of Allah be upon him and his progeny - is His slave and His Messenger, chosen from His creations, selected for detailing His realities, picked for His selected honours and chosen for His esteemed messages. Through him the signs of guidance have been lighted and the gloom of blindness (misguidance) has been dispelled.

            O’ people, surely this world deceives him who longs for it and who is attracted towards it. It does not behave niggardly with him who aspires for it and overpowers him who overpowers it. By Allah, no people are deprived of the lively pleasures of life after enjoying them, except as a result of sins committed by them, because certainly Allah is not unjust to His creatures. Even then, when calamities descend upon people and pleasures depart from them, they turn towards Allah with true intention and the feeling in their hearts that He will return them everything that has fled from them and cure all their ills.

            I fear about you lest you fall into ignorance (that prevailed before the appearance of the Prophet). In the past there were certain matters in which you were deflected, and in my view you were not worthy of admiration; but if your previous position could be returned to you then you would become virtuous. I can only strive; but if I were to speak I would (only) say may Allah forgive your past actions.

*****