Sermon 83
Session One
Course outline
The audio for this session is in Persian.
أَعُوذُ بِاللَّهِ مِنَ الشَّیْطَانِ الرَّجِیمِ
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ
الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِینَ، وَالصَّلَاةُ وَالسَّلَامُ عَلَى أَشْرَفِ الْأَنْبِیَاءِ وَالْمُرْسَلِینَ، حَبِیبِ قُلُوبِ الصَّادِقِینَ، أَبِیالْقَاسِمِ الْمُصْطَفَى مُحَمَّدٍ. اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَعَجِّلْ فَرَجَهُمْ، وَعَلَى أَهْلِ بَیْتِهِ الطَّیِّبِینَ الطَّاهِرِینَ، وَاللَّعْنُ الدَّائِمُ عَلَى أَعْدَائِهِمْ أَجْمَعِینَ مِنَ الآنِ إِلَى قِیَامِ یَوْمِ الدِّینِ.
Beginning the Glorious Sermon
Tonight we will begin Sermon 83 of Nahj al-Balagha by the Commander of the Faithful, the Master of the Godfearing (a). This is a relatively long sermon, known as the Glorious Sermon, and reading and explaining it may take ten, twenty, or even more sessions.
This sermon is extraordinarily remarkable in many respects, both in terms of its content and in terms of the composition of its words and sentences. Ibn Abi al-Hadid al-Mu'tazili regards this sermon as one of the miracles of the Commander of the Faithful (a). He loves the Commander of the Faithful's Nahj al-Balagha, and sometimes says in his writings: “I have been reading Nahj al-Balagha for fifty years. I have read such-and-such a sermon a thousand times, but even now, when I read it, it is fresh and new to me.”
Elsewhere, Ibn Abi al-Hadid uses a remarkable expression. He says that just as the Noble Qur'an contains four chapters in which prostration is obligatory, there are also passages in Nahj al-Balagha where a person should fall into prostration before the greatness of the Commander of the Faithful (a). Such expressions do not come from an ordinary person. Ibn Abi al-Hadid himself is one of the great Mu'tazilite men of letters and scholars, and yet he is so enamored of Nahj al-Balagha.
Regrettably, we must say that we ourselves pay less attention to Nahj al-Balagha and do not appreciate its importance. Of course, this is another matter: despite understanding the greatness of the Commander of the Faithful (a) and Nahj al-Balagha, some people behave differently in practice. This is the difference between knowledge and faith. Knowledge is different from faith. Someone may be extremely learned and know everything, yet have a problem with belief and faith.
Despite all his praise of the Commander of the Faithful (a), Ibn Abi al-Hadid says at the end of one of his discourses:
«الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَ الْمَفْضُولَ عَلَى الْفَاضِلِ»
That is, praise be to God, who has given precedence to the one of lesser merit over the one of greater merit. He means that the caliphs, although at a lower rank than the Commander of the Faithful (a), were given precedence over him by God's will. These are other problems. From a scholarly perspective, someone may know Nahj al-Balagha extremely well and write a very strong commentary on it, but the matter of faith is something else.
One of the astonishing aspects of this sermon is its rhymed prose, rhyme, and composition of individual words and sentences. All the rules of literature, eloquence, and rhetoric are contained within it. Examining these literary aspects is itself a separate field of knowledge, although we will not enter into these discussions in our sessions.
The Circumstances of the Sermon's Delivery
The Commander of the Faithful (a) delivered this sermon spontaneously. The occasion was his presence at the funeral procession of a Muslim.
It is very good for us to attach importance to attending funeral processions. The narrations strongly recommend and encourage participating in the funeral processions of Muslims and believers. Every step a person takes while accompanying a funeral procession brings reward. At the very least, if someone has an obligation to attend to, he should accompany the funeral for seven steps. Attending a funeral procession is important to this extent.
All these recommendations are intended to ensure that we do not forget death. It has been narrated from the Commander of the Faithful (a) and the other Infallibles (a) that death is the best teacher. Remember death often.
Contrary to the belief of some people that remembering death makes a person listless and lifeless, remembering death makes a person alive and vibrant. Forgetting death kills a person, whereas remembering death brings a person to life.
Remembering Death as a Cause of Life
A florist's flowers remain fresh when he is constantly careful not to let them wither. For this reason, he regularly tends to them and waters them. Likewise, in order not to wither, we must constantly watch over ourselves and nourish ourselves.
We did not come into this world to remain here forever. Our perpetual life is in the Hereafter. Therefore, we must provide nourishment for our souls. Remembering death is a form of spiritual nourishment. Just as a florist, fearing that his flowers will wither, regularly waters and tends to them, so too, if we constantly remember that withering and death will come to all of us, we will take care of ourselves.
It is narrated: “Die before you die.” This means that you should constantly remember death. For this reason, we have been instructed to go to cemeteries, visit graves, and participate in funeral processions. Do not neglect these things, because they are intended to bring you yourselves to life.
Our life consists in having the Hereafter alive within us, because our principal dimension is our hereafter-oriented dimension. Our real life span is there, and our eternity is determined there. A person may live ninety or one hundred years in this world, but this lifespan is nothing compared with eternity. We must send provisions ahead for our eternity, and we can send provisions only when we remember it.
Thus, remembering death brings a person to life; it does not make him listless and depressed. A gardener, or someone who cultivates flowers, because he is always attentive to the possibility of the flowers withering, regularly waters them and takes care of them. This very care gives life to the flowers. We too remain alive through remembering death.
The Sermon's Effect on the People
Sermon 83 of Nahj al-Balagha is relatively long, and tonight is the first session devoted to it. The Commander of the Faithful (a) attended a funeral procession. When they were about to place the deceased in the grave, his relatives and close companions were weeping and mourning intensely and beating their heads and chests. Upon seeing this scene, the Imam delivered this sermon spontaneously.
The sermon is approximately ten pages long and has an introduction. The gist of the Imam's words is that he reminds all the people of death. He says: If you were to see what this person is now seeing, you would weep for yourselves, because all of you will soon face these same scenes. Therefore, in reality, do not beat your heads and chests for him; beat them for yourselves, because this is a scene that all of you will encounter.
This sermon was so moving that the late Sharif al-Radi says at its conclusion:
فَلَمَّا خَطَبَ بِهَا اقْشَعَرَّتْ لَهَا الْجُلُودُ، وَبَكَتِ الْعُیُونُ، وَرَجَفَتِ الْقُلُوبُ.
That is, when the Imam delivered this sermon, bodies began to tremble, eyes wept, and hearts were shaken.
I have read somewhere that the people named this sermon “al-Gharra.” Gharra means radiant and luminous. The people wept so much that their faces became red and radiant; for this reason, they themselves named the sermon the Glorious Sermon.
The Sermon's Twelve Sections
This sermon has twelve sections:
- Praise and glorification of Almighty God.
- Admonition to piety.
- Condemnation of the world.
- Description of the Resurrection.
- An account of the conditions of God's servants and the state of the people.
- Heeding admonition and accepting advice.
- Making use of the opportunity of life.
- Death being on its way.
- The qualities of the Godfearing and pious.
- Neglecting death.
- Events and occurrences after death.
- Taking a lesson from those who came before.
Heeding admonition and accepting advice is itself a divine blessing. The best thing for a person is to accept advice. Many people are not receptive to advice at all. Words reach their ears, but enter through one ear and leave through the other. Therefore, being receptive to admonition requires divine favor, and we must always ask God for it.
The First Section: Praise and Glorification of God
The first section, as usual, begins with praise and glorification of Almighty God. At the beginning of this section, the Commander of the Faithful (a) refers to four attributes of God:
- «عَلَا بِحَوْلِهِ»
- «دَنَا بِطَوْلِهِ»
- «مَانِحُ کُلِّ غَنِیمَةٍ وَفَضْلٍ»
- «وَکَاشِفُ کُلِّ عَظِیمَةٍ وَأَزْلٍ»
الْحَمْدُ لِلَّهِ الَّذِي عَلَا بِحَوْلِهِ، وَدَنَا بِطَوْلِهِ، مَانِحُ کُلِّ غَنِیمَةٍ وَفَضْلٍ، وَکَاشِفُ کُلِّ عَظِیمَةٍ وَأَزْلٍ.
We will now explain these four attributes.
The Meaning of “al-Hamdulillah”
We have previously explained that the definite article in “al-hamd” indicates totality, meaning all praise and every form of commendation. “Al-hamd” means all praise. In this world, no one can be praised independently; all praise belongs to Almighty God.
If someone is praised and commended, it is because a perfection exists within him. Who gave him this perfection? The source of all perfections is God. Therefore, the source of all praise also goes back to God.
“Al-hamd” means all praise, and “lillah” means that all praise belongs to God. If you see goodness or perfection in someone, you must first turn your attention to God, because God gave that perfection to him. He is not independently responsible for anything. God provided the means for him to acquire that perfection. Thus, praise belongs to God.
The Meaning of “Allah”
“Allah” is God's proper name, and no one can give this name to himself. It has been said that the root of this word goes back to “وَلَه”; “وَلَه” means bewilderment and astonishment. When a person turns even a little of his attention toward God, he becomes astonished.
All the creatures in the heavens and the earth present their needs to God, and God is responsible for all of them.
﴿ یَسْأَلُهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ
﴾All those in the heavens and the earth ask Him.
Everyone asks God, and He fulfills all needs. If two people ask an ordinary person for something, he says, “It gets on my nerves.” But God is responsible for everyone; everyone asks Him, and the needs of all the creatures in the heavens and the earth are directed toward Him.
Is this not astonishing? This very fact causes a person to become bewildered and amazed. God is aware of all requests and fulfills all needs. For this reason, all praise belongs exclusively to Him.
God has placed this same truth within the human being himself:
﴿ وَفِي أَنفُسِكُمْ أَفَلَا تُبْصِرُونَ
﴾And in yourselves as well; will you not see?
Pay a little attention to yourselves so that you may understand this truth. Here, as you are sitting, in a single moment you look, move your hand, and hear with your ear. Your attention is now focused on the lecture, while your eyes, ears, and other limbs are all working simultaneously.
Does your eye act independently? Does your ear hear on its own? These organs do nothing without instructions from the brain. The eye receives instructions from the brain, and the ear also follows the brain's commands. All your senses are active at once, and you use all your limbs simultaneously, but none of them is independent; they all work at the brain's command.
If the brain were to stop functioning for even a moment, the body's organs would also stop functioning. God is the brain of the universe and the brain of creation.
﴿ یَسْأَلُهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ
﴾All those in the heavens and the earth ask Him.
Do not be surprised; everyone asks God, and God fulfills everyone's needs. Just as your brain fulfills the needs of all the organs of your being, God fulfills the needs of all creatures.
God says:
﴿ وَفِي أَنفُسِكُمْ أَفَلَا تُبْصِرُونَ
﴾And in yourselves as well; will you not see?
Do you not pay attention to yourselves? Do you not employ your insight?
God's Supremacy and Nearness
Pay a little attention to yourselves so that you may understand how Almighty God fulfills all needs. The following passage from the words of the Commander of the Faithful (a) continues:
الْحَمْدُ لِلَّهِ الَّذِي عَلَا بِحَوْلِهِ، وَدَنَا بِطَوْلِهِ، مَانِحِ كُلِّ غَنِيمَةٍ وَفَضْلٍ، وَكَاشِفِ كُلِّ عَظِيمَةٍ وَأَزَلٍ
God is the highest and, at the same time, the nearest. God's attributes are not like human attributes. If a human being is in a higher position, he cannot also occupy the lowest position; but God is both the highest and the nearest.
This supremacy is not spatial supremacy, because God has no place, and place is specific to bodies. God's supremacy is supremacy in rank and station. God is above everything: «عَلَا بِحَوْلِهِ».
How have scholars interpreted “حَول”? All the translators of Nahj al-Balagha have translated it as power and written: “عَلَا بِقُدْرَتِهِ”; that is, God is exalted and elevated by virtue of His power. However, this translation apparently presents a problem.
There is a well-known invocation whose recitation has been strongly emphasized:
«لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ»
The meaning of “قوت” is clear; قوت means strength. «لَا قُوَّةَ إِلَّا بِاللَّهِ» means that there is no power except God's power. Every power that exists in the world comes from God's power. Therefore, whoever wants strength and power must ask God for it.
But what does “حول” mean? If “حول” is also taken to mean strength, the meaning of the invocation would become: «لَا قُوَّةَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ»; that is, “There is no strength and no strength except through God.” This is not a correct meaning.
“حول” means change and transformation. The same word appears in the supplication for the turning of the year, where it means change. “حائل” also comes from the same root; it means something that creates a distance and acts as an obstacle.
“La Hawla wa La Quwwata illa Billah”
«لَا حَوْلَ» means that no barrier exists. All the problems, hardships, deficiencies, and shortcomings that may create distance between a person and his perfection disappear through turning to God. The only barrier that has worth is God.
It is stated in the Noble Qur'an:
﴿ وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ
﴾God can come between a person and his heart. If God comes between a person and his heart, all deficiencies and shortcomings disappear, and no distance or obstacle remains.
Thus, «لَا حَوْلَ» means that no deficiency or shortcoming will remain, and «لَا قُوَّةَ إِلَّا بِاللَّهِ» means that no power exists except God's power. The one who removes all deficiencies and shortcomings is God alone.
«عَلَا بِحَوْلِهِ» means that God is supreme by interposing Himself and removing all shortcomings, afflictions, problems, and obstacles; it is God who, through His power, removes all these obstacles.
«وَدَنَا بِطَوْلِهِ»; «طول» means benevolence, blessing, and generosity. Through His benevolence, blessings, and generosity, God has drawn near to all creatures. Thus, God is near to all creatures and all human beings, and His nearness is manifested through His benevolence and bestowal of blessings. God is both the Most High and the nearest through His provision, sustenance, and generosity.
Bestower of All Blessings
«مَانِحُ كُلِّ غَنِيمَةٍ وَفَضْلٍ». «مانح» is the active participle of «منح» and means “bestower.” «منحه», meaning a gift or present, is also derived from the same root.
God has given all His blessings to us as gifts. These blessings show that God values human beings and loves them. When a person values someone, he brings that person a gift. God, too, has given us His blessings as gifts.
When someone gives a person a gift, it is fitting for that person to thank him. Gratitude causes blessings to increase; but if a person is indifferent to a gift and pays no attention to it, it is natural for the giver to become upset. God has given all these blessings to you as gifts; so accept these gifts and thank Him.
A person may say, “I have reached this point through my own efforts. Every position I have attained, every rank I have achieved, and every success I have had has been the result of my own efforts; I studied at night and worked hard.”
But who gave you the opportunity to study? Who provided those circumstances for you? Why were those circumstances not provided for someone else? Why were such opportunities not provided for that other student or young person? How did it happen that these circumstances were provided for you? Who provided the books and facilities for you?
A person forgets these matters, even though God has provided all these circumstances for him. God has provided human beings with a suitable life, a good father, and various means. All these circumstances, both good and bad, were provided for you in a particular way, but were not provided for someone else. Now that these circumstances have been made available to you, God has provided them all. Why do you forget these matters?
«مَانِحُ كُلِّ غَنِيمَةٍ وَفَضْلٍ»; every gain and benefit that reaches a person, every position he attains, every intellectual or social advancement he makes, and every advantage he receives has been given to him as a gift by God. A person must not become heedless and imagine that he has acquired everything by himself. He must consider the circumstances in which he achieved these successes and who provided those circumstances for him.
God does not merely give a person gain and benefit; He also grants him فضل and increase. When God sends rain, it does not fall only on our house or only on the farmland of the person who needs it; it falls over the entire city. In addition to benefit, God grants further فضل and greater blessings.
He has illuminated the heavens and the earth with stars—not with a single star, but with numerous stars. This is the فضل of God: He has granted both the benefit and its increase.
Removing Afflictions
Instead of benefiting from these divine blessings, graces, and gifts and offering thanks to God, a person entangles himself in misfortune and hardship. When he becomes trapped in difficulty, he turns once again toward God. God, in turn, removes his affliction and bestows another act of grace upon him.
«کاشف» means one who removes, and «عظیمه» means afflictions and calamities. God not only gives human beings blessings and benefits as gifts; He also removes the afflictions and calamities that they have brought upon themselves through ingratitude and heedlessness.
God does not want anyone to become afflicted; but through ingratitude and heedlessness, a person inflicts blows upon himself and creates misfortunes for himself. Nevertheless, God again extends His grace to him and removes that hardship.
«أَزَل» means confinement and hardship. At times, a person traps himself in misfortunes, confinements, and hardships; but God saves him from these difficulties. Sometimes a person does not realize how God has saved him from misfortunes, calamities, and afflictions.
Thus, it is God who grants benefits and advantages to a person as spoils and gifts, and brings him out of afflictions and hardships and saves him.
Praising God for His Generosity and Blessings
Therefore, praise and commendation belong exclusively to the Essence of God. I praise Him:
«أَحْمَدُهُ عَلَى عَوَاطِفِ كَرَمِهِ وَسَوَابِغِ نِعَمِهِ»
We praise God for His acts of generosity and kindness. «عواطف» is also derived from «عاطفه». Regarding some people, it is said that they are without compassion; that is, they show neither mercy nor concern. Yet although human beings commit many transgressions, God continues to show them mercy and compassion.
«عواطف» is the plural of عطوفت; it means kindness and compassion. Many people are without compassion and possess neither love nor kindness. Sometimes there is even a mother who does not possess the necessary compassion. Compassion means mercy and kindness; therefore, we praise God for His kindness, generosity, and nobility.
«عواطف» has another meaning as well. When we link one letter to another, we join it to the preceding letter. Thus, «عواطف» can also mean connected and recurring matters. God continually and repeatedly bestows His generosity and nobility upon human beings and continuously sends His acts of grace; He does not deprive them.
«وَسَوَابِغِ نِعَمِهِ»; God’s blessings, too, are continuous and all-encompassing. For all these matters, we praise and glorify God, the Exalted.
This was part of the discussion presented in the introduction to tonight’s discussion of divine unity. The discussion of divine unity has not yet come to an end, and, God willing, we will continue it in the next session.
We hope that God, the Exalted, grants us the opportunity to pay attention to the precise points to which the Commander of the Faithful (a) draws the attention of all people in this sermon, and that His acts of grace and kindness encompass us. We hope that the sermons of the Commander of the Faithful (a) will not merely be words repeated by our tongues; rather, we should study them, give them our attention, and never forget them.
وَصَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ.