Sermon 193- Introduction to Khuṭbah Mutaqqīn
﷽
In the Name of Allah, the All-Beneficent, the All-Merciful
In this article, we will provide an overview of Sermon 193 from Nahj al-Balāghah, commonly referred to as the Mutaqqīn Sermon. It is widely recognized as the finest discourse on Ethics in the Nahj al-Balāghah. Over the course of several weeks, we will carefully analyze and present it to you in easily digestible segments, inshāʾAllāh.
The content of this post is largely taken from Agha Ali Reza Panahian’s lecture series which have been published in “A Shower of Goodness: A commentary on Imam Ali’s (as) Best Sermon on Ethics in Nahj al-Balaghah”
«رُوِىَ اَنَّ صاحِباً لاِميرِالْمُوْمِنينَ يُقالُ لَهُ هَمّامٌ، كانَ رَجُلاً عابِداً، فَقالَ لَهُ: يا اَميرَ الْمُوْمِنينَ صِفْ لِىَ الْمُتَّقينَ حَتّى كَاَنّى اَنْظُرُ اِلَيْهِمْ. فَتَثاقَلَ عَلَيْهِ السَّلامُ عَنْ جَوابِهِ ثُمَّ قالَ: يا هَمّامُ: اِتَّقِ اللّهَ وَ اَحْسِنْ فـَ <اِنَّ اللّهَ مَعَ الَّذينَ اتَّقَوْا وَالَّذينَ هُمْ مُحْسِنُونَ>. فَلَمْ يَقْنَعْ هَمّامٌ بِهذَا الْقَوْلِ حَتّى عَزَمَ عَلَيْهِ. فَحَمِدَ اللّهَ وَ اَثْنى عَلَيْهِ وَ صَلّى عَلَى النَّبِىِّ صَلَّى اللّهُ عَلَيْهِ وَآلِهِ ثُمَّ قالَ: اَمّا بَعْدُ، فَاِنَّ اللّهَ سُبْحانَهُ وَ تَعالى خَلَقَ الْخَلْقَ حینَ خَلَقَهُمْ غَنِیّاً عَنْ طاعَتِهِمْ، آمِناً مِنْ مَعْصِیَتِهِمْ، لاَنَّهُ لاتَضُرُّهُ مَعْصِیَةُ مَنْ عَصاهُ، وَ لاتَنْفَعُهُ طاعَةُ مَنْ اَطاعَهُ. فَقَسَمَ بَیْنَهُمْ مَعایِشَهُمْ، وَ وَضَعَهُمْ مِنَ الدُّنْیا مَواضِعَهُمْ. فَالْمُتَّقُونَ فیها هُمْ اَهْلُ الْفَضائِلِ، مَنْطِقُهُمُ الصَّوابُ، وَ مَلْبَسُهُمُ الاِقْتِصادُ، وَ مَشْیُهُمُ التَّواضُعُ. غَضُّوا اَبْصارَهُمْ عَمّا حَرَّمَ اللّهُ عَلَیْهِمْ، وَ وَقَفُوا اَسْماعَهُمْ عَلَى الْعِلْمِ النّافِعِ لَهُمْ.»
It has been narrated that one of the companions of the Commander of the Faithful, `Alī (as), by the name of Hammām came to the Imam. He was a devout, pious man. He made this request from the Imam, “O Commander of the Faithful, describe pious people for me in such a way that it is as if I am seeing them.” The Imam (as) paused and then said, “O Hammām, practice piety and perform good deeds, because verily God is with those who practice piety and those who do good deeds.” However, Hammām was not satisfied with this much. (He asked for more explanation and insisted) until the Imam (as) agreed to describe the features of the “Muttaqīn (pious people)” for him in detail. Thus, the Imam (as) praised God, extolled Him, asked for His blessings on the Holy Prophet (as) and then said the following: “God the Glorious, the Sublime, created all of creation. He created these without any need for their obedience and while being safe from their sinning. Because the sins of those who sin do not harm Him, nor does the obedience of anyone who obeys Him benefit Him. So He has distributed their sustenance among them and He has put each person in the world where he or she should be. The pious have these superior virtues in this world: their words are proper, their dress is moderate and they have a humble behavior. They close their eyes to what God has forbidden, and they have devoted their ears to only hearing beneficial knowledge.”
People may grow weary of receiving "advice" too frequently, but when it comes to describing something, the impact is different. Describing has the power to evoke enthusiasm, ignite motivation, and strengthen one's determination, compelling individuals to take action. There is perhaps no better way to captivate people's interest and draw them towards the truth than through vividly portraying acts of goodness. It proves to be an effective method for generating a strong attraction and piquing curiosity.
Amīrul Muʾminīn (ʿa) gave such a description in this sermon. He delivered this sermon at the request of his pious companion, Hammām. No advice is given in this sermon, it is entirely a description from the beginning to the end. Our Imām (ʿa) describes the virtues and beauties of pious people, in an eloquent, comprehensive and impactful way.
Let us begin our discussion with how the sermon was delivered. Sayyid Raḍī, the compiler of Nahj al-Balāghah, has written,
“It has been narrated that one of the companions of the Commander of the Faithful, `Alī (as), by the name of Hammām came to the Imām. He was a devout, pious man. He made this request from the Imam, “O Commander of the Faithful, describe pious people for me in such a way that it is as if I am seeing them.” The Imām avoided responding and said, “O Hammām, practice piety and perform good deeds, because verily God is with those who practice piety and those who do good deeds.” However, Hammām was not satisfied with this much. (He asked for more explanation and insisted) until the Imām (ʿa) agreed to describe the features of the “Muttaqīn (pious people)” for him in detail.”
From this we understand that the sermon was delivered by Imam Ali on the insistence and question of Hammām.
So who was Hammām?
Imām Jaʿfar aṣ-Ṣādiq (ʿa) has said “Hammām was a devout pure, striving man on this path.”1
He had put effort to reach higher spiritual levels, purify his inner being and he had made this a main goal in life. Shahid Mutaharri has said, “He had a heart full of love for God and a chest aflame with the fire of spirituality.”2
As a pious person himself, Hammām asks the Imām to describe pious people for him in such a way that he can see them (in a way that he can imagine them clearly in his mind).
After an initial refusal from the Imām, and the persistence of Hammām, the Imām describes more than 100 characteristics of pious people. While the Imām was still talking, Hammām passed away. When this happened, the Imām (ʿa) said, “ I swear to God, I was afraid this would happen, and that was why I did not want to answer him.” Then he said, “Meaningful advice produces such efforts on receptive minds.”
This sermon possesses several notable qualities. Firstly, we are aware of the purpose behind its delivery, providing context for our understanding. Secondly, its intended audience being a pious companion gives us insight into the significance and depth of the sermon. Lastly, its remarkable comprehensiveness covers a wide range of topics.
Within this sermon, one can find a wealth of information pertaining to diverse aspects of human existence. It delves into the dynamics of individual and social relationships, explores the connection between humans and the Divine, sheds light on self-reflection and self-improvement, delves into acts of worship, addresses social concerns, and delves into various spiritual and psychological matters. Additionally, it offers valuable insights into the characteristics of human beings.
This sermon holds timeless value and is beneficial for everyone, irrespective of age or profession. While it may be considered profound and sophisticated, its universal applicability remains unaffected. Regardless of an individual's level of comprehension or spirituality, each person can utilize its teachings according to their own capacity.
Numerous commentaries have been written on this sermon, and have enabled the seekers of knowledge to gain a more precise understanding of the profound concepts presented within this discourse, as well as to delve into the deeper layers of its illuminating message.
However, most of these are not in English, which is why this endeavor by Agha Ali Reza Panahian’s “A Shower of Goodness: A commentary on Imam Ali’s (as) Best Sermon on Ethics in Nahj al-Balāghah”, is so valuable for the English-speaking audience.
According to Agha Panahian, “In order to be influenced more effectively by this sermon, after understanding it one should ponder over it in solitude for a few moments. Let the shower of goodness of the words of the Commander of the Faithful (ʿa) rain on your heart and its raindrops one by one build your existence in all of its different aspects.”
In the upcoming weeks, our objective is to acquire the most exquisite knowledge about ethics, delivered in the most eloquent language, by the most exceptional instructor we could ever desire, inshāʾAllāh. We eagerly anticipate embarking on this journey together, and as always, we humbly request your prayers.
Uṣūl al-Kafī, Kulaynī, vol. 2, p. 226
Sayri Dar Nahj al-Balaghah, Mutahhari, p. 27.