In the name of Allah

The All compassionate, the All-Merciful

  1^st Muharram 1447 (27^th June 2025)

Islamic Universal Association

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London, W11 4 PG

www.arafeh.co.uk

 

Imam Ali (a.s.)’s advice in the Nahjal-Balagha – Part 88

I quote below as extract from Imam Ali (a.s.)’s Sermon 198 from the Nahjul Balagha, which highlights Allah (s.w.t.)’s divine omniscience and the benefits of piety and taqwa:

“Allah’s attribute of Omniscience

Allah knows the cries of beasts in forests, the sins of people in seclusion, the movements of fishes in deep seas and the rising of water by tempestuous winds. I stand witness that Muhammad is the choice of Allah, the conveyor of His revelation and the messenger of His mercy.

Advantages of fear of Allah

Now then, I advise you to fear Allah, Who created you for the first time; to Him is your return, with Him lies the success of your aims, He is the ultimate provider of your desires, towards Him is the right path and He is the aim of your fears (for seeking protection).

Certainly, fear of Allah is the medicine for the sickness of your heart, sight for the blindness of your spirit, the cure for the ailments of your body the rectifier of the evils of your breast, the purifier of the pollution of your mind, the light in the darkness of your eyes, the consolation for the fear in your heart and the brightness for the gloom in your ignorance.”

The first part of the Sermon 198 affirms that:

• Allah (s.w.t.) possesses complete and perfect knowledge of all things, both seen and unseen. He knows what is in the heavens, what is on earth and what is in the depths of seas.
• He has created man and to Him is the ultimate return.
• He fulfils man’s needs and He is the protector of the fearful.
• His path is the path of righteousness.

The second part of the sermon highlights the following advantages of taqwa:

• Fear of Allah (s.w.t.) is the medicine for an ailing heart.
• Sight for the blind soul.
• Cure for bodily ailments.
• Remover of evil.
• Purifier of the polluted mind.
• Light in darkness.
• Consolation for the fearful.
• Illuminating lamp of the ignorant. To be continued

 

 

Second Sermon

Today is the first day of the month of Muharram, 1447 Hijri; the first month of the Islamic calendar, the month of sorrow and bereavement and I offer my condolences to Imam Mahdi (a.t.f.) and to the followers of the Ahlul Bait. I earnestly hope and pray that during this month we will familiarise ourselves once again with the movement of Karbala and the life of our dear Imam.

Imam Hussain (a.s.) spent a lot of time with the Holy Prophet (s.a.) and that is why he adopted the Holy Prophet (s.a.)’s habits and personality and was well known for his kindness, love and generosity. He was a man of action and faith. During the nights, he worshipped Allah (s.w.t.), whilst during the day he worked hard and guided the people. He was constantly mindful of the poor and the needy. He lived for Islam and its establishment on earth. His movement in Karbala is, indeed, perceivable through two perspectives; one was a movement against a corrupt, deviated and oppressive regime, whilst the other was a campaign against ignorance and humiliation of mankind. Looking at the surface of the event, the uprising was apparently against the corrupt and unpopular regime of Yazid. However, beneath the surface, it was an uprising for the sake of Islamic values, understanding, faith, and dignity. It was to set the people free from corruption, subordination, lowliness, and ignorance. The main feature of his establishment was based on justice instead of oppression, it relied on monotheism and focused on worshipping Allah (s.w.t.) rather than paganism and division of human thoughts, it relied on knowledge and wisdom instead of ignorance and it relied on kindness and compassion instead of vengeful behavior.

Narrating the tragedy of Karbala and what befell Imam Hussain (a.s.) and members of his family and loyal companions is an attempt to establish the emotional connection of the Shiites to Islam and to the infallible Imams. Similarly, eulogizing their virtuous characteristics through majalis or mourning rituals is another way to strengthen this emotional bond. It is therefore necessary to hold these rituals and to narrate the events of Ashura. In this context, I quote below the following traditions, which have been reported in Amaali Sadooq on page 142.

 

• Ali ibne Al-Mughaira narrated from the poet, Abu Imara, who visited Imam Sadeq (a.s.), and recited a poem on Imam Hussain (a.s.). Whilst he was reciting the poem the Imam was crying and he could hear other members of his family sobbing as well. After the recitation, the Imam exclaimed: “O Abu Imara! Whoever recites a poem or passage about Hussain and 50 people cry, the reward for that person is paradise. Should the recitation sadden 30, 20 or 10 people and they cry for Hussain, the reward for the reciter is also a place in heaven. Likewise the reward is heaven even if as little as one person cries. However, should a person recite the poem on his own and cry for Hussain, even then paradise will be his abode in the hereafter.”
• Dawood ibne Qathir narrated that one day when he was with Imam Sadeq (a.s.), the Imam asked for water. After he drank the water, he started weeping and exclaimed: “Curse of Allah be on the murderers of Hussain who denied him water! When I think of the sad event, I am unable to hold back my tears. Those who remember Hussain specially when they drink water and curse his brutal killers, Allah will grant him hundred thousand hasana (good deeds), erase hundred thousand of his past sins and elevate his position by hundred thousand times and he will get the reward of liberating hundred thousand slaves. To be continued