In the name of Allah

The All Compassionate, the All-Merciful

7^th Jamadial-Thani 1447 (28^th November 2025)

Islamic Universal Association

20 Penzance Place, Holland Park

London, W11 4 PG

www.arafeh.co.uk

 

Imam Ali (a.s.)’s advice in the Nahjal-Balagha – Part 111

Over the past several weeks I have been discussing Imam Ali (a.s.)’s view on life (destruction, tribulation and changes) as provided in the first part of his Sermon 114 and today I will talk about the lessons we can learn from it and in the context, I quote below the following passage from the said sermon:

 

“As for its lessons, a man almost realizes his desires when suddenly death puts an end to them; then the desires are not achieved nor are the desirer spared. Glory to Allah, how deceitful are its pleasures, how thirst-rousing are its quenching and how sunny are its shades. That which approaches (i.e. death) cannot be sent back; he who goes away does not return. Glory to Allah, how near is the living to the dead because he will meet him soon and how far is the dead from the living because he has gone away from him.”

 

This above passage is a reflection on the transience of worldly life, the futility of worldly desires, the deceptive nature of its pleasures and the finality of death, all in the context of preparing for one’s ultimate accountability before Allah (s.w.t.).

 

Key points:

 

1. Futility of worldly desires: “A man almost realizes his desires when suddenly death puts an end to them; then neither the desires are achieved nor the desirer is spared”: A person can spend his life striving for goals, only to die before they are achieved. Thus, he is left with nothing; the desires remain unfulfilled and he is taken away.

 

2. The deceptive nature of the world:

“Deceitful are its pleasures”: The joys and comforts of this world are not what they appear to be. They are a facade that hides disappointment and decay.

“Thirst-rousing is its qu’enclin”: Matériel satisfactions only create more desire. The more a person attempts to satisfy his cravings, the thirstier he becomes and is trapped in a cycle of longing.

“Sunny are its shade”: What appears to be a source of relief and comfort in this world is, in reality, a source of torment or an illusion of safety that provides no real protection.

 

3. 3. The finality of death: “That which approaches (i.e., death) cannot be sent back, he who goes away does not return,”: This emphasizes the certainty and permanence of death.

Once the appointed time arrives; there is no escape or reversal.

Those who have died will not come back, which serves as a reminder to the living to prepare for their inevitable end.

 

4. 4. The paradox of the living and the dead: “How near the living to the dead is because he will meet him soon and how far is the dead from the living because he has gone away from him.” This final section offers a stark reflection on mortality. The living is near the dead in a temporal sense, as because they will soon meet the same fate. Conversely, the dead are infinitely far from the living, having entered a different realm.

 

In view of the foregoing, the sermon serves as a call to piety, urging individuals to re-evaluate their priorities by focusing on what is eternal rather than on fleeting worldly pursuits and prepare for the inevitable end.  To be continued

 

 

Second Sermon

 

The life of Fatima (a.s.) – Part 4

 

The most tragic event of Fatima (a.s.)’s life was the demise of her father. She, however, died 75 to 95 days after his death. Although she missed him dearly, it was shown that even in this short period of her life she continued to glorify Allah (s.w.t.) and spent generously in His exalted path. She has been a model for our daily lives, fighting injustice and oppression and standing on the side of truth. Her work was extremely informative. She finally left this world after the loss of her unborn child and the injury caused to her by the infidels, but with the happy knowledge of meeting her father.

 

The following calamitous events occurred after the death of the Holy Prophet (s.a.) which saddened Fatima (a.s.) greatly:

 

• History tells us how she was oppressed and hurt, after the death of the Holy Prophet (s.a.) by the tyranny of the rulers who were seekers of power and they wanted Islam only for their own worldly benefits.

 

• On numerous occasions the Holy Prophet (s.a.) had assigned her husband, Ali ibne Abi Taleb (a.s.), as his successor. Despite his instructions, Ali (a.s.) was oppressed and his rightful place was usurped. According to Imam Sadeq (a.s.) as the Holy Prophet (s.a.) was being buried, so were his words about Imam Ali (a.s.)’s role and leadership in governing the Islamic Nation.

 

• The government confiscated Fatima (a.s.)’s land at Fadak. She heard the forged narration which contradicted the verses of the Holy Quran in order to prevent her from receiving her inheritance.

 

• Fatima (a.s.) did not even have the freedom to cry for the loss of her father. Ali (a.s.) was dragged to the mosque to pay allegiance to the Caliph. The house of the family of the Holy Prophet (s.a.), which was elevated by Allah (s.w.t), was dishonored:

 

• “The lamp is lit in houses which Allah has permitted to be elevated, and His name is mentioned therein; His Glory is praised therein in the mornings and in the evening”         (Ayah 36, Surah An-Nur).