This passage is mentioned in Nahj al-Balāghah, where Imam Ali (a) was asked for admonition. The Imam (a) obliged and delivered an impactful sermon. Al-Sharīf al-Raḍ ī69
commented on this sermon by writing, If there was nothing in this book but these words, it would suffice as effective admonition, profound wisdom, insight for the perceptive, and a lesson for the contemplative observer.
Let us convey these words to benefit from them. Imam Ali (a) said to a man who asked him for advice,
Do not be one who hopes for the Hereafter without deeds, and delays repentance out of prolonged hope. He speaks about the world like an ascetic, yet acts in it like one of its seekers – one who if given from it is not satisfied, and if deprived of it is not content.
He is unable to thank for what he has received and seeks increase in what remains. He prohibits but does not refrain, commands but does not comply, loves the righteous but does not emulate their deeds, and dislikes sinners while being one of them. He is apprehensive of death because of
his numerous sins, yet continues to engage in what makes him apprehensive.
If afflicted, he prays regretfully, but if relieved, he feels secure to indulge in amusement. He admires himself when healed and despairs when tested. If struck by calamity, he calls out desperately, and if blessed with ease, he turns away arrogantly. His whims overpower him on mere doubts, but he cannot dominate his whims when he is certain. He fears for others when their sins are less than his, and hopes for more for himself than his actions warrant.
If he becomes affluent, he becomes insolent, and if he becomes poor, he despairs and becomes weak. He falls short when he acts but is excessive in his requests. When tempted, he advances disobedience and delays repentance.
When tested, he disregards the boundaries of faith. He narrates lessons but does not heed them and exaggerates in admonition but does not take heed. Thus, his speech is verbose, but his actions are scant.
He competes in perishable matters but is negligent when it comes to eternal matters [of the hereafter]. He sees [true] treasures as liabilities and [true] liabilities as treasures. He fears death but is not proactive before his end. He exaggerates the sins of others, yet he sees his greater sins to be less. He sees his worship as a great deal, while he considers the same paltry when performed by others. Thus, he is a critic of the people while being a flatterer for himself.
Entertainment with the wealthy is dearer to him than remembrance with the poor. He judges others for his own sake, but does not judge himself for the sake of others. He guides others but misleads himself, so he is obeyed but disobeys. He demands fulfillment from others while not demanding the same from himself. He fears people in matters other than those relating to his Lord, and does not fear his Lord in the matters of people.70 I would like to focus on the first phrase in this noble text:
Do not be one who hopes for the Hereafter without deeds, and delays repentance out of prolonged hope.
Here, it is worth noting the exact words used by the Imam (a).
He describes people that hope for the hereafter without deeds.
He does not say, “Do not hope for the hereafter with something other than deeds.” In other words, the Imam (a) is warning us against being idle and lazy, thinking that we can attain the rewards of the hereafter without putting in the hard work required.
Moreover, he is warning us not to delude ourselves into thinking that we can attain that eternal bliss with anything other than deeds and actions. We cannot, for example, believe that we will attain Paradise simply because we are somehow associated with the Prophet Muhammad (sa), without the requisite action that our faith demands.
Similarly, we cannot delay and procrastinate our repentance, thinking that we will have the opportunity to repent at some time in the future. This is what the Imam (a) means by “prolonged hope.” The Imam (a) continues to advise us.
Do not speak as if you are detached from the material world, echoing the sentiments of ascetics, when, in practice and reality, you are among those who eagerly pursue worldly pleasures, sometimes even prioritizing worldly matters over spiritual ones.
The disparity between words and actions is indeed a crucial matter. We are often tested because our status and position obligate us to speak words of piety, words of the God-fearing, words of the guided prophets. However, the question arises:
Are our actions reflective of the ignorance of the pre-Islamic era?
The discrepancy between speech and action presents numerous challenges beyond individual internal conflicts.
Not only does it result in a state of contradiction and incongruity within oneself, but it also diminishes one's influence on others. Such a person cannot guide or lead others effectively because they speak like ascetics or prophets, yet their behavior undermines this intention.
Recall the words of Allah Almighty:
This advice is especially poignant for individuals who hold positions of leadership. We are obligated to address people with the words of the prophets, with what should we speak to them?
We address people with the words of the prophets, admonishing them to adhere to the Sharia and maintain the fear of Allah. Our external behavior becomes a measure of our words. When behavior aligns with speech, the words will be
impactful, penetrating the hearts of the listeners and influencing them without hesitation.
However, when there is a discrepancy, people will either be repelled by this individual, or at least the words will not influence them. This is something that must be paid attention to!
A person in this situation should consider whether they should refrain from speaking, which is better than speaking while their actions and behavior contradict their words. This advice is directed towards the preachers and those who stand on pulpits, as well as anyone in a position of leadership in their community.
When I speak here, I must pay attention to this matter, ensuring that my words align with my actions. Otherwise, we will lose our influence on people, and the desired goal of preaching, advising, and leading will not be achieved.
We ask Allah for success for all.