Praise be to Allah, Lord of the worlds, and blessings and peace be upon the noblest of the prophets and messengers, the beloved of the hearts of the truthful, Abu al-Qasim, al-Mustafa Muhammad. O Allah, bless Muhammad and the Household of Muhammad and his pure and immaculate Ahl al-Bayt, and send perpetual لعنت upon all their enemies, from now until the Day of Resurrection.

Healing Admonitions for Pure Hearts

Tonight, we are in the presence of Sermon 83 of Nahj al-Balagha, the Glorious Sermon, in our eighth session. After the Commander of the Faithful, Imam Ali (a), gave a general account of the Resurrection and the condition of people in this world, he points out that Almighty Allah has placed various forms of guidance before human beings—very many forms of guidance that have been made available to them.

The Imam says:

فَيَا لَهَا أَمْثَالًا صَائِبَةً، وَمَوَاعِظَ شَافِيَةً، لَوْ صَادَفَتْ قُلُوبًا زَاكِيَةً، وَأَسْمَاعًا وَاعِيَةً، وَآرَاءً عَازِمَةً، وَأَلْبَابًا حَازِمَةً. فَاتَّقُوا اللَّهَ تَقِيَّةَ مَنْ سَمِعَ فَخَشَعَ، وَاقْتَرَفَ فَاعْتَرَفَ، وَوَجِلَ فَعَمِلَ، وَحَاذَرَ فَبَادَرَ، وَأَيْقَنَ فَأَحْسَنَ، وَعَبَرَ فَاعْتَبَرَ، وَحَذَّرَ فَحَذِرَ، وَزُجِرَ فَازْدَجَرَ، وَأُجِيبَ فَأَنَابَ، وَرَاجَعَ فَتَابَ، وَاقْتَدَى فَاهْتَدَى، وَأُرِيَ فَرَأَى.

«فَيَا لَهَا» means «فیا للعجب»—how astonishing it is! How wondrous! «أمثالاً صائبة» means true and sound examples: examples that Almighty Allah has mentioned in the Qur'an, that the prophets have brought, and that the Imams (a) have also conveyed through the many stories and admonitions they have related.

«مواعظ شافیه» means admonitions that heal—counsels that resolve human problems and cure people.

There are many examples in the Qur'an. Sometimes profound spiritual truths and weighty intellectual realities are expressed in the form of familiar examples, and sometimes they are presented in other forms. If a person reflects upon these Qur'anic examples, he will receive tremendous guidance.

But these admonitions and examples have a condition. The word «لو» here is conditional. That is, all the admonitions that the prophets, the Imams (a), and the great scholars have given bring healing and salvation to people, but only if they encounter pure hearts: «لَوْ صَادَفَتْ قُلُوبًا زَاكِيَةً».

«زاکی» means pure. If the Qur'anic admonitions and examples and the guidance brought by the Prophet (s) and the Imams (a) encounter a pure heart, they have an effect and bring healing.

The human being is like iron. Iron does not easily perish; and if it does perish, its own rust destroys it. The human heart is likewise. If a person's heart and innate nature are pure, nothing can destroy them; yet the human heart, like iron, also becomes covered with rust.

The noble Prophet of Islam, Muhammad (s), says:

إِنَّ هَذِهِ الْقُلُوبَ تَصْدَأُ كَمَا يَصْدَأُ الْحَدِيدُ. قِيلَ: يَا رَسُولَ اللَّهِ، وَمَا جِلَاؤُهَا؟ قَالَ: ذِكْرُ الْمَوْتِ وَتِلَاوَةُ الْقُرْآنِ.

Just as iron becomes rusty, hearts also become covered with rust.

The Noble Prophet (s)

Just as iron rusts and its rust destroys it, when the human heart becomes covered with rust, admonition no longer affects it. Many people sit and listen to counsel and hear the words of the Prophet (s) and the Imams (a), but they have no effect on them and they do not act upon them. Why? Because their hearts have become rusty.

The admonitions of the Qur'an and the words of the Imams (a) are moving and astonishing; but this wonder and value are for pure hearts. If a heart has become rusty, admonition is of no benefit to it.

The Qur'an is a healing, but for whom? For the believers. Believers benefit from the Qur'an; but hypocrites, because their hearts have become rusty, are led astray by this very Qur'an.

The same is true today. Many people are outwardly speakers and talkers, and large numbers of people sit listening to them, but they themselves are corrupt and do not possess pure hearts. One whose heart is not pure and whose faith is weak cannot guide others.

Therefore, the Imam says: «لَوْ صَادَفَتْ قُلُوبًا زَاكِيَةً»—these true examples and healing admonitions have an effect when they encounter pure hearts, not impure hearts.

Almighty Allah says:

﴿
إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ
﴾

Qur'an 26:89

On the Day of Resurrection, only those who appear with a sound and pure heart will attain salvation. Unsound and impure hearts are afflicted both in this world and in the Hereafter, because the Hereafter is a reflection of this world.

Attentive and Receptive Ears

The Imam says: «وَأَسْمَاعًا وَاعِيَةً». Here, too, there is the word «لو»: the admonitions of the prophets and the examples of the Qur'an are effective and healing when they encounter attentive ears.

«أسماع» is the plural of «سمع», and «واعیه» derives from «وعاء», meaning a container; that is, ears that have capacity.

Many ears hear, but they have no capacity. Words enter through one ear and leave through the other; they retain nothing. They do not preserve admonitions. Many people attend gatherings of admonition and sit in lessons on Nahj al-Balagha of the Commander of the Faithful (a), but gain no benefit, because their ears are not «واعیه» and have no capacity to retain what they hear.

An attentive ear is not merely an ear that hears a sound; it is an ear that makes room for words within itself and preserves them. Thus, the admonitions of the prophets, the Imams (a), and the Qur'an, and all these examples, have an effect when they encounter attentive and receptive ears.

Firm Will and Determination

The Imam says: «وَآرَاءً عَازِمَةً». «آراء» is the plural of «رأی», and «عازم» means serious and decisive.

Many people do not possess firm determination. Today they make one decision and tomorrow another. Today they say, Let us read the Qur'an, and tomorrow they abandon it. The great scholars have recommended that a person read at least one page of the Qur'an every day; but this requires serious determination and consistency.

In the same tradition narrated from the Noble Prophet (s), he was asked: «وَمَا جِلَاؤُهَا؟» How is the rust removed from hearts? The Prophet replied: Through two things:

Remembering death;
Reciting the Qur'an.

If we want the rust to be removed from our hearts, we must adhere to these two matters: we must always remember death and recite the Qur'an.

The Commander of the Faithful (a) also raises the subject of death and funeral processions in this very sermon. Participating in funeral processions, attending memorial gatherings, visiting cemeteries, and visiting the graves of martyrs possess tremendous merit and polish the human heart.

Therefore, «آراء عازمه» means firm opinions and definite decisions. One cannot move forward with doubt and hesitation. A person who is always hesitant and whose decisions are not serious does not benefit from admonition. Admonition is effective for serious and firm decisions.

Farsighted Intellect Concerned with the Hereafter

The Imam says: «وَأَلْبَابًا حَازِمَةً».

«ألباب» is the plural of «لُبّ». Lub means the pure kernel without its shell. Sometimes the kernel remains with its shell, and sometimes the shell is removed and the pure kernel remains, as with a date stone or an almond. This pure kernel is called «لب».

«ألباب حازمه» means farsighted and forward-looking intellects—intellects that do not see only what lies immediately before them, but also consider the outcome. A farsighted intellect looks toward the Hereafter.

A person should not look only at this world. He should see what the end of his life will be and what destiny he will have in the Hereafter. He should ask himself: Why have I come into this world? Have I come merely to eat and sleep like the animals? What is the end of this life?

A farsighted intellect is one that sees the consequences of one's actions and the Hereafter.

Therefore, the true and Qur'anic examples and the admonitions of the Qur'an and the words of the prophets and the Imams (a) are healing and effective for four groups:

Those who possess pure hearts;
Those who possess attentive and receptive ears;
Those who possess firm determination and will;
Those who possess farsighted intellects concerned with the Hereafter.

If these four conditions exist, admonitions have an effect and bring healing. The Qur'an is entirely admonition and healing, but for those who possess pure hearts, attentive ears, firm will, and intellects concerned with the Hereafter.

Qur'anic Examples

The examples in the Qur'an are extraordinarily wondrous. A single Qur'anic example concerning the pure word and the impure word is sufficient for understanding the entire course of human life.

Almighty Allah says:

﴿
أَلَمْ تَرَ كَيْفَ ضَرَبَ اللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ، أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاءِ
﴾

Qur'an 14:24

The pure word is like a pure tree: its root is firm and well established, and its branches are in the sky.

Then, concerning the impure word, He says:

﴿
وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِنْ فَوْقِ الْأَرْضِ مَا لَهَا مِنْ قَرَارٍ
﴾

Qur'an 14:26

The impure word is like an impure tree—a tree uprooted from the earth, having no stability.

«اجتثت» means uprooted. A tree without roots has neither stability nor firmness.

If a person pays attention to just these two Qur'anic examples, he will understand the reality of life and the entire course of his existence. These are not stories or jokes; they are realities expressed in the form of examples so that the meaning may be brought closer to the mind.

«أمثالاً صائبة»—what a beautiful and melodious expression! Anyone who reads these words of the Commander of the Faithful (a) carefully will take pleasure in these expressions:

«فَيَا لَهَا أَمْثَالًا صَائِبَةً، وَمَوَاعِظَ شَافِيَةً، لَوْ صَادَفَتْ قُلُوبًا زَاكِيَةً، وَأَسْمَاعًا وَاعِيَةً، وَآرَاءً عَازِمَةً، وَأَلْبَابًا حَازِمَةً».

The Charter of Godwariness

After this statement, the Imam says: «فَاتَّقُوا اللَّهَ». The subject mentioned most frequently in Nahj al-Balagha is Godwariness, and one of the most valuable matters is also Godwariness. What forms the human being is Godwariness.

The Imam then gives twelve examples of Godwariness:

Be Godwary like one who hears and becomes humble.
Like one who sins and confesses.
Like one who fears and acts.
Like one who becomes aware and hastens.
Like one who attains certainty and acts well.
Like one who takes heed and accepts admonition.
Like one who is warned and exercises caution.
Like one who is prohibited and refrains.
Like one who receives an answer and returns.
Like one who returns and repents.
Like one who follows and is guided.
Like one who is shown the truth and sees it.

Godwariness means keeping Allah close to ourselves and taking care not to stray from the divine path. Godwariness is relative and has degrees and levels. It is gradational, meaning that it has varying degrees of intensity and weakness and different levels.

A person may possess Godwariness of the ears, keeping his ears away from hearing what is forbidden. Another may possess Godwariness of the eyes, so that his eyes are never polluted. Someone may possess Godwariness in one of his bodily limbs. Thus, Godwariness has various degrees and levels.

Through these examples, the Commander of the Faithful (a) is in reality explaining the charter of Godwariness: «فَاتَّقُوا اللَّهَ»—be Godwary like one who hears and becomes humble.

Many people hear, but is every ear attentive? Many ears are truly deaf. The Qur'an uses expressions such as «صُمٌّ» and «بُکْمٌ» for such people. Godwariness means that a person should be like one who hears the word of truth and becomes humble before it: «فَخَشِعَ».

This is the first example.

The second example is: «وَاقْتَرَفَ فَاعْتَرَفَ»—like one who sins and then confesses his sin.

«اقتراف» is an Arabic term. One of its meanings is to acquire; but here it does not mean «اکتسب». This word derives from «قرف». Qarf means removing the bark of a tree. Imagine a tree whose bark has been removed; its appearance becomes ugly and unattractive. Sometimes people also carve into the trunk of a tree and write a memento.

The Commander of the Faithful (a) also uses the term «اقتراف» for sin: by committing sin, a person strips away his own bark and makes himself ugly. A sinful person makes himself misshapen and unattractive, although sometimes he himself does not recognize this ugliness.

Just as with a tree whose bark has been removed, the Imam uses this expression regarding sin. Then he says:

وَاقْتَرَفَ فَاعْتَرَفَ

Nahj al-Balagha, Sermon 83

These «فاء»s indicate immediacy: he committed a sin and immediately confessed. Some people sin and then continually devise justifications for it. After sinning, a person must confess and say to Allah: «O God, I made a mistake.» Accepting one's mistake is the first step and a very positive action.

It is narrated that blessed is the one who, whenever he commits a sin, immediately repents and confesses afterward. We are not infallible and may make mistakes; but we must not allow sins to accumulate. If sins pile up, we will no longer be granted the success to repent. The rusting of the heart also begins here: sin after sin, without a person returning to Allah, confessing, or repenting.

So be Godwary, like one who sins and immediately confesses.

وَوَجِلَ فَعَمِلَ

«وَجِل» means he feared. Be Godwary like one who fears and immediately proceeds to act.

Is Allah to be feared? Allah is «أرحم الراحمین», and we constantly say: «بسم‌الله الرحمن الرحیم». A snake fears a human being because it has a bite and venom. But Allah is not to be feared in this sense. Fear of Allah means fear of losing Allah; it means that a person should fear that, because of heedlessness and abundant sin, Allah may no longer turn His attention toward him.

﴿
نَسُوا اللَّهَ فَنَسِيَهُمْ
﴾

They forgot Allah, so He made them forget themselves.

When a person forgets Allah, Allah leaves him to himself as well. Therefore, Allah is not to be feared in the sense of fearing harm; rather, one must fear losing Allah.

«وَجِلَ فَعَمِلَ»—he feared and immediately acted. Your Godwariness should likewise be of this kind.

وَحَضَرَ فَبَادَرَ

Be like one who, upon seeing frightening scenes, immediately takes action and hastens to perform his duty.

وَأَيْقَنَ فَأَحْسَنَ

Be Godwary like one who attains certainty and consequently performs his deeds well. A person should not remain in doubt. Be like those who possess certainty and, because of their certainty, carry out their affairs well and perform them excellently.

وَعَبَرَ فَاعْتَبَرَ

Be like one who sees scenes that provide lessons and takes heed.

The Commander of the Faithful (a) says:

مَا أَكْثَرَ الْعِبَرَ وَأَقَلَّ الِاعْتِبَارَ

The world is filled with lessons; but who takes heed? Lessons are very abundant. If a person wishes to learn a lesson, he can learn one from anything. Hospitals are a lesson for athletes and others; that is, a person should exercise so that he does not become afflicted with illness and end up in the hospital. Whoever wishes can learn a lesson from everything.

So practice piety like one who sees scenes that provide lessons and takes heed.

وَحَذِرَ فَحَذِرَ

Have piety like one who has been warned against something and has consequently guarded himself against it.

Many matters are worthy of being warned against. The Qur'an also contains many expressions of this kind:

﴿
وَلَا تَقْرَبُوا الزِّنَىٰ
﴾

﴿
وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ
﴾

In many places, lines are drawn and warnings are given not to cross beyond that boundary; for example, in military areas, specific lines are marked so that people do not enter that area. The Qur'an sometimes says not merely that a person should not do something, but that he should not even approach it.

It does not say merely, “Do not take the property of the orphan”; rather, it says, “Do not even approach the property of the orphan.” A person must not say, “I will take the orphan's property and then return it to its place later.” No; do not even approach the property of the orphan. Regarding adultery, it likewise does not say merely, “Do not commit adultery”; rather, it says:

﴿
وَلَا تَقْرَبُوا الزِّنَىٰ
﴾

Do not approach this path at all. The expression «لا تقرب» is in fact a warning to keep away.

Even regarding prayer, it says:

﴿
لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَىٰ
﴾

Do not approach prayer at all while intoxicated. Do not say, “Now that I am intoxicated, I might as well perform my prayer”; no, do not approach prayer at all while intoxicated. Therefore, your piety must be such that if you are warned against something, you accept the warning and do not approach it at all.

«وَحَذِرَ فَحَذِرَ»; he was warned against it, and he immediately accepted the warning and kept himself away.

وَزُجِرَ فَازْدَجَرَ

Practice piety like one who was prohibited from something and accepted the prohibition. «زجر» means to prevent. He was told, “Do not do this”; for example, “Do not insult your parents.” He immediately accepted it and did not say, “Why?” or “For what reason?” Some people continually ask why in response to every command; but a person must accept the divine prohibition.

وَأَجَابَ فَأَنَابَ

He responded to God and then turned back toward Him; that is, he truly repented. Your piety must be like this.

وَرَاجَعَ فَتَابَ

He turned back from his past deeds and repented.

وَاقْتَدَى فَاهْتَدَى

These two sentences are the final examples in this section. «اقتدى» is derived from «قدوه». «قدوه» means a model and exemplar. A person must have a model in this world. Someone who says, “I am my own person and have nothing to do with the religious leaders,” has no worth.

Having a model is one of the necessities of human life. Our models are the Infallibles (a): the prophets and the Imams (a). A non-infallible person must not be made one's ultimate model.

«واقتدى» means that he followed the religious leaders and the Infallibles (a), and «فاهتدى» means that he followed in their footsteps and was guided. «اهتدى» is derived from the root «حذاء». «حذاء» means shoe; that is, he followed them so closely that it was as though he had put on their shoes and walked in their footsteps.

So have piety like one who has taken the religious leaders as his model and exemplar and followed in their footsteps. This was also the eleventh example.

وَأُرِيَ فَرَأَى

Be like one to whom realities have been shown and who has seen them. Someone who follows the Imams (a) will have many realities revealed to him. Through the grace and kindness of the Infallible leaders (a), a person can witness many scenes of the Hereafter right here.

«وَأُرِيَ فَرَأَى»; it was shown to him, and he saw it. Piety must be like this.

Therefore, the Imam says: Keep God in mind, like these people. In this section, the Imam presented twelve examples. These constituted a charter of piety and examples and illustrations of piety.

God willing, we will present the results of such piety in the next session.

وَصَلَّى اللهُ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ، صَلَّى اللهُ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَعَجِّلْ فَرَجَهُمْ.