SERMON 187
Allah’s favours
I advise you, O’ people, to fear Allah and to praise Him profusely for His favours to you and His reward for you and His obligations on you. See how He chose you for favours and dealt with you with mercy. You sinned openly; He kept you covered. You behaved in a way to incur His punishment, but He gave you more time.
Condition of persons facing death
I also advise you to remember death and to lessen your heedlessness towards it. Why should you be heedless of Him Who is not heedless of you? Why expect from him (i.e., the angel of death) who will not give you time? The dead whom you have been watching suffice as preachers. They were carried to their graves, not riding themselves, and were placed in them but not of their own accord. It seems as if they never lived in this world and as if the next world had always been their abode. They have made lonely the place where they were living, and are now living where they used to feel lonely. They remained busy about what they had to leave, and did not care for where they were to go. Now they cannot remove themselves from evil, nor add to their virtues They were attached to the world and it deceived them. They trusted it and it overturned them.
Transience of this world
May Allah have pity on you. You should therefore hasten towards (the preparation of) houses which you have been commanded to populate, and towards which you have been called and invited. Seek the completion of Allah’s favours on you by exercising endurance in His obedience and abstention from His disobedience, because tomorrow is close to today. How fast are the hours of the day, how fast are the days in the month, how fast are the months in the years and how fast the years in a life.
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SERMON 188
SERMON 188
Steadfast and transient belief
One belief is that which is firm and steadfast in hearts, and one is that which remains temporarily in the heart and the breast up to a certain time. If you were to acquit (yourself) before any person, you should wait till death approaches him, for that is the time limit for being acquitted.
And immigration stands as its original position. Allah has no need towards him who secretly accepts belief or him who openly does so. Immigration will not apply to any one unless he recognises the proof (of Allah) on the earth. Whoever recognises him and acknowledges him would be a muhajir (immigrant). Isti_`af (i.e. freedom from the obligation of immigration) does not apply to him whom the proof (of Allah) reaches and he hears it and his heart preserves it.(1)
The challenge “Ask me before you miss me”
and prophecy about the Umayyads
Certainly, our case is difficult and complicated. No one can bear it except a believer whose heart Allah has tried with belief. Our traditions will not be preserved except by trustworthy hearts and (men of) solid understanding. O’ people! ask me before you miss me, because certainly I am acquainted with the passages of the sky more than the passages of the earth,(2) and before that mischief springs upon its feet which would trample even the nosestring and destroy the wits of the people.
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(1). This is the interpretation of the word “muhajir”and “musta_`af” as mentioned in the Holy Qur’an:
Verily those whom the angels take away (at death) while they are unjust to their (own) selves (in sin),they (the angels) shall ask (the sinning souls): “In what state were ye?” They shall reply, “Weakened (musta_`af - and oppressed)were we in the land;”They (angels) will say “Was not the land of Allah
The meaning of Amir al-mu’minin here is that hijrah (immigration) was not only obligatory during the lifetime of the Holy Prophet, but it is a permanent obligation. This immigration is even now obligatory for attaining the proof of Allah and the true religion. Therefore, if one has attained the proof of Allah and believed in it, even if he is in midst of the unbelievers of his locality, he is not duty bound to immigrate.
The “musta_`af” (weakened) is one who is living among the unbelievers and is far from being informed of the proofs of Allah, and at the same time he is unable to immigrate in order to attain the proofs of Allah.
(2). Some people have explained this saying of Amir al-mu’minin to mean that by the passages of the earth he means matters of the world and by passages of the sky matters of religious law and that Amir al-mu’minin intends to say that he knows the matters of religious law and commandments more than the worldly matters. Thus, Ibn Maytham al-Bahrani writes (in Sharh Nahj al-balaghah, vol. 4, pp. 200-201):
It is related from al-`Allamah al-Wabari, that he said that Amir al-mu’minin’s intention is to say that the scope of his religious knowledge is larger than his knowledge about matters of the world.
But taking the context into account, this explanation cannot be held to be correct because this sentence (which is the subject of explanation) has been used as the cause of the sentence “Ask me before you miss me”, and after it, is the prophesy about revolt. In between these two the occurrence of the sentence that “I know religious matters more than worldly matters”, makes the whole utterance quite uncounted, because Amir al-mu’minin’s challenge to ask whatever one likes is not confined to matters of religious law only so this sentence could be held as its cause. Then, after that, the prophesy of the rising up of the revolt has nothing to do with matters of religious law, so that it could be put forth as a proof of more knowledge of religious matters. To ignore the clear import of the words and to interpret them in a way which does not suit the occasion, does not exhibit a correct spirit, when from the context also the same meaning accrues which the words openly convey. Thus, it is to give a warning about the Umayyad’s mischief that Amir al-mu’minin uttered the words: “‘Ask me whatever you like’; because I know the paths and courses of divine destiny more than the passages of the earth. So, even if you ask me about matters which are recorded in the ‘preserved tablet’ and concern divine destiny I can tell you, and a serious mischief is to rise against me in those matters in which you should have doubt, because my eyes are more acquainted with those ethereal lines which concern the occurrence of events and mischiefs than, with what I know about live appearing on the earth. The occurrence of this mischief is as certain as an object seen with eyes. You should therefore ask me its details and the way to keep safe from it, so that you may be able to manage your defence when the times comes.” This meaning is supported by the successive sayings of Amir al-mu’minin which he uttered in connection with the unknown, and to which the future testified. Thus, Ibn Abi’l hadid comments on this claim of Amir al-mu’minin as follows:
Amir al-mu’minin’s claim is also supported by his sayings about future events which he uttered not once or a hundred times but continuously and successively, from which there remains no doubt that whatever he spoke was on the basis of knowledge and certainly and not in the way of chance. (Sharh Nahj al-balaghah,
vol. 13, p. 106)
In connection with this saying of Amir al-mu’minin it has already been shown and explained (in Sermon 92, Foot-note No. 2) that no one else dared advance such a claim, and those who made such a claim had to face only disgrace and humility. About the prophecies made by Amir al-mu’minin see Ibn Abi’l-hadid, Sharh Nahj al-balaghah, vol. 7, pp. 47-51; al-Qa_i Nuru’l-Lah al-Mar`ashi, Ihqaq al-haqq (New ed.), vol. 8, pp. 87-182.
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SERMON 189
SERMON 189
Importance of fear of Allah, desolateless of the grave,
and about the death of the lover of Ahlu’l-bayt being
like that of a martyr
I praise Him out of gratefulness for His reward, and I seek His assistance in fulfilling His rights. He has a strong army. His dignity is grand. I stand witness that Muhammad - peace and blessing of Allah be upon him and his progeny - is His slave and His Prophet. He called (people) to His obedience and overpowered His enemies by fighting for the sake of His religion. People’s joining together to falsify him and their attempt to extinguish His light did not prevent him from it.
You should therefore exercise fear of Allah because it has a rope whose twist is strong and its pinnacle is lofty and invulnerable. Hasten toward death in its pangs (by doing good acts) and be prepared for it before its approach, because the ultimate end is the Day of Judgement. This is enough preaching for one who understands and enough of a lesson for one who does not know. What idea do you have, before reaching that end, of the narrowness of grave, the hardship of loneliness, fear of the passage towards the next world, the pangs of fear, the shifting of ribs here and there (due to narrowing of the grave), the deafness of ears, the darkness of the grave, fear of the promised punishment, the closing of the receptacle of the grave and the laying of stones?
Therefore, (fear) Allah, (fear) Allah, O’ creatures of Allah, because the world is behaving with you in the usual way and you and the Day of Judgement are in the same rope (close to each other). As though it has come with its signs, has approached with its pleas and has made you stand in its way; and as though it has come forward with all its quakings and has settled down with its chest on the ground while the world has parted from its people and has turned them out of its lap. It was like a day that has passed or a month that has gone by. Its new things have become old and the fat ones have become thin.
They are in a narrow place, in very complicated affairs and in a fire whose pain is sharp, cries are loud, flames are rising, sound is trembling, burning is severe, abatement is remote; its fuel is burning, its threats are fearful, its hollows are hidden, its sides are dark, its vessels are aflame, and everything about it is abominable.
And shall be conveyed those who feared (the wrath of) their Lord, in companies unto the garden. . .(Qur’an. 39:73)
They are safe from chastisement, away from punishment, and kept aloof from fire. Their abode will be peaceful and they will be pleased with their longing and their place of stay. These are the people whose acts in this world were chaste, their eyes were tearful, their nights in this world were like days because of fearing and seeking forgiveness, and their days were like nights because of feeling of loneliness and separation. Therefore, Allah madeParadise the place of their (eventual) return and a reward in recompense.... They were most eligible and suitable for it;... (Qur’an, 48:26) in the eternal domain and everlasting favours.
Therefore, O’ creatures of Allah, pay regard to all that by being regardful of which one will succeed and by ignoring which one will incur loss, and hasten towards your death by means of your (good) acts, because you are bound by what you have done in the past and you have to your credit only what (good acts) you have sent forward. (Behave in such a way) as though the feared event (death) has come upon you, so that you cannot return (to do good acts) nor can you be cleared of evil acts. Allah may prompt us and you for His obedience and obedience of His Prophet, and forgive us and you by His great mercy.
Stick to the earth, keep patient in trials, do not move your hands and swords after the liking of your tongues, and do not make haste in matters in which Allah has not asked for haste because any one of you who dies in his bed while he had knowledge of the rights of Allah and the rights of His Prophet and members of the Prophet’s house, will die as martyr. His reward is incumbent on Allah. He is also eligible to the recompense of what good acts he has intended to do, since his intention takes the place of drawing his sword. Certainly, for every thing there is a time and a limit.
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SERMON 190
SERMON 190
Praise of Allah
Praise be to Allah Whose praise is wide-spread, Whose army is over-powering and Whose dignity is grand. I praise Him for His successive favours and His great gifts. His forbearance is high so that He forgives and is just in whatever He decides. He knows what is going on and what has already passed. He crafted all creation by His knowledge and produced it by His intelligence without limitation, without learning, without following the example of any intelligent producer, without committing any mistake and without the availability of any group (for help); I stand witness that Muhammad - the peace and blessing of Allah be upon him and his descendants - is His slave and His messenger whom He deputed (at a time) when people were collecting in the abyss and moving in bewilderment. The reins of destruction were dragging them, and the locks of malice lay fixed on their hearts.
Advice about fear of Allah and an account
of this world and its people
I advise you, O’ creature of Allah, that you should have fear of Allah because it is a right of Allah over you and it creates your right over Allah, and that you should seek Allah’s help in it, and its help in (meeting) Allah. Certainly, for today fear of Allah is a protection and a shield, and for tomorrow (the Day of Judgement) it is the road to Paradise . Its way is clear and he who treads it is the gainer. Whoever holds it, guards it. It has presented itself to the people who have already passed and to those coming from behind, because they will need it tomorrow (on the Day of Judgement) when Allah will revive His creation again, take back what He has given and take account of what He has bestowed. How few will be those who accept it and practise it as it ought to be practised. They will be very few in number, and they are the people who correspond to the description given by Allah, the Glorified, when He says:
... And very few of My creatures are grateful!(Qur’an. 34:13)
Therefore, hasten with your ears towards it and intensify your efforts for it. Make it a substitute for all your past (short-comings) to take their place as a successor, and make it your supporter against every opponent. Turn your sleep into wakefulness by its help, and pass your days with it. Make it the equipment of your hearts, wash your sins with it, treat your ailments with it and hasten towards your death with it. Take a lesson from him who neglects it, so that others who follow it should not take a lesson from you (i.e., from your neglecting it). Beware, therefore; you should take care of it and should take care of yourselves through it.
Keep away from this world and proceed towards the next world infatuatedly. Do not regard humble he whom fear Allah has given a high position, and do not accord a high position to him whom this world has given a high position. Do not keep your eyes on the shining clouds of the world, do not listen to him who speaks of it, do not respond to him who calls towards it, do not seek light from its glare, and do not die in its precious things, because its brightness is deceitful, its words are false, its wealth is liable to be looted, and its precious thing are to be taken away.
Beware, this world attracts and then turns away. It is stubborn, refusing to go ahead. It speaks lies and misappropriates. It disowns and is ungrateful. It is malicious and abandons (its lovers). It attracts but causes trouble. Its condition is changing, its step shaking, its honour disgrace, its seriousness jest, and its height lowliness. It is a place of plunder and pillage, and ruin and destruction. Its people are ready with their feet to drive, to overtake and to depart. Its routes are bewildering, its exits are baffling, and its schemes end in disappointment. Consequently, strongholds betray them, houses throw them out and cunning fails them.
Some of them are like hocked camel, some like butchered meat, some like severed limbs, some like spilt blood, some are biting their hands (in pain) some are rubbing their palms (in remorse), some are holding their cheeks on their hands (in anxiety), some are cursing their own views and some are retreating from their determination. But the time for action has gone away and the hour of calamity has approached, while (there was no longer) the time to escape (Qur’an, 38:3). Alas! Alas! what has been lost is lost! what has gone is gone! The world has passed in its usual manner.
So wept not on them the heavens and the earth nor were they respited. (Qur’an, 44:29)
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