Glimpses of the Nahj al-Balaghah
- Part 1
Martyr Ayatullah Murtada Mutahhari
Translated from the Persian by 'Ali Quli Qara'i
The
World and Worldliness
This is the translation of sections from Martyr Mutahhari's book Sayri
dar Nahj al-balaghah. This book consists of seven sections. In the first
section the author discusses the two main characteristics of the Nahj
al-balaghah; its literary excellence and its multidimensionality, quoted
various opinions expressed about Imam Ali's eloquence in general and
about the Nahj al-balaghah in particular.
In the second section, the author discusses the theological and
metaphysical ideas propounded in the Nahj al-balaghah and compared them
with the parallel notions familiar to the Muslim mutakallimun and
philosophers. The third section deals with ibadah (worship) and its
various levels. The fourth section deals with Islamic Government and
Social Justice. The fifth, dealing with the controversial issue of
caliphate (khilafah) and the superior status of the Ahl al-Bayt (A), has
been deleted in this translation. The sixth and the seventh sections
discuss the Nahj al-balaghah's ethical teachings, in particular the
Islamic Concept of zuhd (abstinence); the meaning of the world (dunya),
so often condemned in the Nahj al-balaghah; and the meaning of the
contradiction between the world and the hereafter, which is also
recurring theme.
Introduction
Murtadha Mutahhari Translated from Persian by Ali Quli Qara'i This is
the first part of Martyr Mutahhari's book Sayri dar Nahj al-balaghah,
and consists of the introduction and the first section of the book. The
introduction, which the author, presumably wrote before giving the book
to the publishers is dated Muharram 3, 1995 (January 15, 1975).
Perhaps it may have happened to you, and if not, you may still visualize
it: someone lives on your street or in your neighbourhood for years; you
see him at least once every day and habitually nod to him and pass by.
Years pass in this manner, until, one day, accidentally, you get an
opportunity to sit down with him and to become familiar with his ideas,
views and feelings, his likes and dislikes. You are amazed at what you
have come to know about him. You never imagined or guessed that he might
be as you found him, and never thought that he was what you later
discovered him to be.
After that, whenever you see him, his face, somehow, appears to be
different. Not only this, your entire attitude towards him is altered.
His personality assumes a new meaning, a new depth and respect in your
heart, as if he were some person other than the one you thought you knew
for years. You feel as if you have discovered a new world. My experience
was similar in regard to the Nahj al-balaghah. From my childhood years I
was familiar with the name of this book, and I could distinguish it from
other books on the shelves in my father's library.
Years later, during my studies, first at the theological school of
Mashhad, and later at Qum, when I was finishing the last stages of the
preliminary education in theology called "sutuh", during all those days
the name of the Nahj al-balaghah was heard more often than that of any
other book after the Quran. Some of its sermons on piety I had heard so
many times that I almost remembered them by heart. Nevertheless, I must
admit, like all of my colleagues at the theology school (Hawzah 'ilmiyyah),
I was quite ignorant of the world of the Nahj al-balaghah. We had met as
strangers and passed by each other in the manner of strangers.
This continued until the summer of 1325 (1946) when in order to escape
the heat of Qum, I went to Isfahan. A trifling accident brought me into
contact with a person who took my hand and led me somewhat into the
world of the Nahj al-balaghah. When this happened, I realized that I
knew little about this book until that time. Later I wished that I would
also find someone who would introduce me into the world of the Quran.
Since then, the countenance of the Nahj al-balaghah was transformed in
my eyes.
I became fond of it, and gradually my fondness grew into love. It was
now a different book from the one I had known until that moment. I felt
as if I had discovered an entirely new world. Shaykh Muhammad 'Abduh,
the former mufti of Egypt, who edited and published the Nahj al-balaghah
with a brief commentary, and for the first time introduced this book to
the Egyptians, says that he had no knowledge of this book until he
undertook its study far from home in a distant land.
He was struck with wonder and felt as if he had discovered a precious
treasure trove. Thereupon, he immediately decided to publish it and
introduce it to the Arab public. The unfamiliarity of a Sunni scholar
with the Nahj al-balaghah is not surprising; what is amazing is that the
Nahj al-balaghah should be a stranger and alien in its own homeland and
among the Shi'ah of 'Ali ('a) and that too in the Shi'i theological
schools in the same way as 'Ali himself has remained isolated and a
stranger.
Evidently, if the content and ideas of a book or the feelings and
emotions of a person do not harmonize with the mentality of a people,
that book or person practically remains isolated as a stranger in an
alien world, even though the name of such a person or book may be
mentioned with great respect and admiration. We, the theology students,
must confess our estrangement from the Nahj al-balaghah.
We have built a mental world of our own which is alien to the world of
the Nahj al-balaghah. As I write this preface, I cannot abstain from
recalling with sorrow the memory of that great man who introduced me for
the first time into the world of the Nahj al-balaghah, and whose
acquaintance I treasure as one of the most precious experiences of my
life, which I would not exchange for anything. No day or night passes
without my remembering him or mentioning him with feelings of gratitude.
I dare say that he was a divine scholar ('alim-e rabbani) in the true
sense of the word, though I dare not claim that I was "a learner of the
path of deliverance" (muta'allim 'ala sabil al-najat). [1]
I remember that in my meetings with him, I was always reminded of the
following verse of Sa'di: The devout, the ascetic, and the Subi, All are
toddlers on the path; If there is any mature man, It is none other than
the 'alim-e rabbani. He was a faqih (jurisprudent) [2] , a philosopher,
a man of letters and a physician, all at once. He was well versed in
fiqh (jurisprudence), philosophy, the Arabic and Persian literature and
the traditional medicine, and was considered a specialist of the first
order in some of these fields.
He was a masterly teacher of Bu 'Ali's al-Qanun, the treatise of Ibn
Sina in medicine, which does not find a teacher these days, and many
scholars of the theology school attended his lessons. However, it was
not possible for him to confine himself to one field and his spirit
revolted against any kind of restrictions. Of his lectures the most that
interested him were those on the Nahj al-balaghah, which threw him into
ecstasies. It seemed as if the Nahj al-balaghah had opened its wings and
he, having mounted on its wings, was taken on a journey through strange
worlds which were beyond our reach. It was evident that he lived by the
Nahj al-balaghah; he lived with it and breathed with it.
His spirit was united with that book; his pulse throbbed and his heart
beat in harmony with the Nahj al-balaghah. Its sentences were always on
his lips and their meanings had been engraved upon his heart. When he
quoted its passages, tears would flow from his eyes and soak his white
beard. During lessons, his encounter with and involvement in the Nahj
al-balaghah would make him totally oblivious of his surroundings. It was
a very educative as well as an attractive spectacle. Listening to the
language of the heart from someone whose great heart is full of love and
wisdom has altogether a different affect and attraction. He was a living
example of the saints of the bygone days. The words of 'Ali fully apply
to him: Had it not been that the Providence had decreed the years of
their life the passionate earning for Divine reward and fear of
chastisement would not have permitted their souls to remain in their
bodies even for a moment. Their realization of the greatness of the
creator has made everything besides Him insignificant in their eyes. [3]
This refined man of letters, the speculative philosopher, the great
faqih, the adept man of medicine and the excellent master of theology
was the late Hajj Mirza 'Ali Aqa al-Shirazi al-'Isfahani, sanctified by
God, a man of truth and wisdom, who had attained deliverance from the
finite self and selfhood and had merged with the Infinite Truth. In
spite of his high scholarly status and eminent social standing, his
sense of commitment to society and his burning love for al-Imam
al-Husayn ('a) had impelled him to deliver sermons from the minbar. His
sermons, since they came from the heart, had a deep effect on the
hearts. Whenever he visited Qum, the scholars of the first rank would
persuade him to deliver sermons from the minbar. [4]
His sermons were charged with a passionate purity and sincerity that
made them profoundly effective. They were not just words to be heard,
but a spiritual state to be experienced. However, he abstained from
leading prayers. One year, during the holy month of Ramadan, after much
persuasion, he accepted to lead prayers at the Madraseh-ye Sadr for that
month. In spite of the fact that he did not come regularly and refused
to stick to any regular schedule, unprecedented crowds of people would
come to attend the prayers led by him. I heard that strength declined in
the jama'at in the neighbourhood mosques and he, too, did not continue.
As far as I know, the people of Isfahan generally knew him in person and
liked him. He was also loved at the theology school of Qum.
The 'ulama' of Qum would go forth eagerly to see him at the news of his
arrival in the city. Like all other restrictions, he also refused to be
bound by the conditions set for having murids and followers. May Allah
shower His infinite mercy upon him and raise him with His awliya' on the
Day of Resurrection. With all his merits, it is not my claim that he was
familiar with all the worlds that the Nahj al-balaghah embraces and had
set his foot in all the domains encompassed by it. He had explored only
a portion of its realms and that part of the Nahj al-balaghah had been
incarnated in his person. The universe of the Nahj al-balaghah includes
numerous worlds: the world of zuhd (abstinence, piety) and taqwa
(God-fearing), the world of 'ibadah (worship, devotion) and 'irfan
(mystic knowledge), the world of hikmah (wisdom) and philosophy, the
world of moral preaching and guidance, the world of eschatology (malahim)
and mysteries (mughayyabat), the world of politics and social
responsibilities, the world of heroism and bravery ...; too many worlds
to be conquered by any individual. Hajj Mirza 'Ali Aqa al-Shirazi had
explored only a part of this great ocean and knew it well.
Nahj al-Balaghah and the Present-Day Islamic Society:
The alienation from the Nahj al-balaghah was not confined to me or
others like me, but pervaded through the Islamic society. Those who
understood this book, their knowledge did not go beyond the translation
of its words and explanatory notes on its sentences. The spirit and the
content of the book were hidden from the eyes of all. Only lately, it
may be said, the Islamic world has begun to explore the Nahj al-balaghah,
or in other words, the Nahj al-balaghah has started its conquest of the
Muslim world. What is surprising is that a part of the contents of the
Nahj al-balaghah, both in Shi'ite Iran and Arab countries, was first
discovered either by atheists or non-Muslim theists, who revealed the
greatness of the book to the Muslims.
Of course, the purpose of most or all of them was to utilize the Nahj
al-balaghah of 'Ali ('a) for justifying and confirming their own social
views; but the outcome was exactly opposite of what they desired.
Because, for the first time the Muslims realized that the views
expressed grandiloquently by others had nothing new to offer and that
they cannot surpass what is said in the Nahj al-balaghah of 'Ali ('a),
or translated into action through the character (sirah) of 'Ali and his
disciples like Salman al-Farsi, Abu Dharr, and 'Ammar. The result of it
was that instead of supporting the pretentious views of those who wished
to exploit the Nahj al-balaghah, 'Ali and his book defeated their
purpose. Nevertheless, it must be accepted that before this occurred,
most of us had little knowledge of the Nahj al-balaghah and it hardly
went beyond appreciation of few sermons about virtues of piety and
abstinence.
Nobody had yet recognized the significance of the valuable epistle of
Mawla 'Ali to Malik al-'Ashtar al-Nakh'i; nobody had paid attention to
it. As mentioned in the first and second chapters of this book, the Nahj
al-balaghah is a collection of sermons, precepts, prayers, epistles and
aphorisms of 'Ali ('a) compiled by al-Sayyid al-Sharif al-Radi about one
thousand years ago. However, neither the recorded words of Mawla 'Ali
are confined to those collected by al-Sayyid al-Radi, nor was he the
only man to compile the sayings of Amir al-Muminin. Al-Masudi, who lived
a hundred years before al-Sayyid al-Radi, in the second volume of his
work Muruj al-dhahab, writes: "At present there are over 480 sermons of
'Ali in the hands of the people," whereas the total number of sermons
included by al-Sayyid al-Radi in his collection is 239 only.
There are, at present, two kinds of work that must be accomplished with
respect to the Nahj al-balaghah, so that 'Ali's thought and his views on
various important issues expressed in the Nahj al-balaghah, which are
still relevant and are direly needed by the present-day Islamic society,
may be brought to light. The second kind of work required in relation to
the Nahj al-balaghah is research on the sources (asnad) and the
documents related to its contents. Fortunately, we hear that Muslim
scholars in various parts of the Islamic world are devoting themselves
to both of these important tasks. This book is a collection of a series
of articles that originally appeared in the journal Maktab e Islam
during 1351-52 (1972-73), now presented to the learned readers in the
form of the present book. Formerly, I had delivered five lectures on
this topic at the Husayniyyah Irshad. [5]
Later, I took up with the idea of writing a series of articles to deal
with the subject in greater detail. From the outset, when I chose to
call it "Sayri dar Nahj al-balaghah" ('A journey into the Nahj al-balaghah'),
I was aware that my attempt does not deserve to be called more than a
journey, or a short trip. This work, by no means, can deserve to be
called a research study. I neither had the time and opportunity for a
research study, nor did I consider myself fit for this task. Moreover, a
profound and comprehensive research study of the contents of the Nahj
al-balaghah, exploration of the thought of 'Ali, and, besides it,
research about documentation of its contents, is the job of a group and
not of a single individual. But as it is said, that which cannot be
attained in entirety is not to be abandoned in entirety [6].
And since humble attempts open the way for great tasks, I started on my
trip. Unfortunately, even this journey was not completed. The project
that I had prepared for, and which the reader shall find mentioned in
the third chapter, remained unaccomplished on account of many
preoccupations. I do not know whether will ever get the opportunity to
continue my journey through the Nahj al-balaghah. But it is my great
desire to be able to do so.
1. A LITERARY MARVEL
The Nahj al-balaghah is a magnificent collection of the inimitable
sermons, invocations (du'a), wills or advices, epistles and aphorisms of
Amir al-mu'minin, Imam 'Ali ibn Abi Talib ('a), compiled by al-Sayyid al
Sharif al-Radi (may God be pleased with him) about one thousand years
ago. Time and years have not only failed to diminish the impressive
freshness of this work, but have added constantly to its value as new
concepts and ideas have emerged.
'Ali ('a) was undoubtedly a man of eloquence and delivered a large
number of speeches that became famous. Likewise, numerous sayings
containing philosophic wisdom were heard from him. He wrote many
letters, especially during the days of his caliphate, which his admirers
recorded and preserved with remarkable interest and zeal. Al-Mas'udi (d.
346/955-6), who lived almost a hundred years before al-Sayyid al-Radi
(d. 406/1115), in the second volume of his Muruj al-dhahab, under the
heading "Fi dhikr luma' min kalamihi, wa akhbarihi, wa zuhdih, says:
That which has been preserved by people of 'Ali's sermons, delivered on
various occasions, exceeds 480 in number. 'Ali ('a) used to deliver his
sermons extempore without any previous preparation. The people recorded
[7] his words and practically derived benefit from them. [8]
The testimony of an informed researcher and scholar like al-Mas'udi
bears out the large number of 'Ali's speeches that were extant during
his time. Only 239 of these have been handed down to us in the Nahj al-balaghah,
whereas their number, as mentioned by al-Mas'udi, was more than 480.
Moreover, al-Mas'udi informs us about the extraordinary dedication and
ardour of various groups of people in recording and preserving 'Ali's
words.
Al-Sayyid al-Radi and the Nahj al-balaghah:
Al-Sayyid al-Sharif al-Radi, or al-Sayyid al-Radi, as he is commonly
called, was an ardent admirer of 'Ali's speeches. He was a scholar, a
poet and a man of cultivated taste. Al-Tha'alibi, his contemporary, says
of him: He is the most remarkable man among his contemporary and the
noblest amongst the sayyids of Iraq. Family and descent aside, he is
fully adorned and endowed with literary excellence. He is the most
remarkable poet among the descendants of Abu Talib, though there are
many distinguished poets among them. To say that of all the Quraysh no
poet could ever surpass him would not be an exaggeration. [9]
It was on account of al-Sayyid al-Radi's earnest love of literature in
general, and admiration for 'Ali's discourses in particular, that his
interest was mainly literary in compiling 'Ali's words. Consequently, he
gave greater attention to those passages which were more prominent from
the literary point of view. This was the reason why he named his
anthology "Nahj al-balaghah", [10] which means the "path of eloquence"
giving little importance to mentioning his sources, a point rarely
ignored by compilers of hadith (traditions).
Only at times does he casually mention the name of a certain book from
which a particular sermon or epistle has been taken. In a book of
history or hadith, it is of primary importance that the sources be
precisely specified; otherwise, little credence can be given to it. The
value of a literary masterpiece, however, lies in its intrinsic beauty,
subtlety, elegance and depth. Meanwhile, it is not possible to assert
that al-Sayyid al-Radi was entirely oblivious of the historical value
and other dimensions of this sacred work, or that his attention was
exclusively absorbed by its literary qualities.
Fortunately, after al-Sayyid al-Radi, others took up the task of
collecting the asnad of the Nahj al-balaghah. Perhaps the most
comprehensive book in this regard is the Nahj al-sa'adah fi mustadrak
Nahj al-balaghah by Muhammad Baqir al-Mahmudi, a distinguished Shi'ah
scholar of Iraq. In this valuable book, all of 'Ali's extant speeches,
sermons, decrees, epistles, prayers, and sayings have been collected. It
includes the Nahj al-balaghah and other discourses which were not
incorporated by al-Sayyid al-Radi or were not available to him.
Apparently, except for some of the aphorisms, the original sources of
all the contents of the Nahj al-balaghah have been determined. [11]
It should be mentioned that al-Sayyid al-Radi was not the only man to
compile a collection of 'Ali's utterances; others, too, have compiled
various books with different titles in this field. The most famous of
them is Ghurar al-hikam wa durar al-kalim by al-Amudi, on which Muhaqqiq
Jamal al-Din al-Khunsari has written a commentary in Persian and which
has been recently printed by the University of Tehran through the
efforts of the eminent scholar Mir Jalal al-Din al-Muhaddith al-'Urumawi.
'Ali al Jundi, the dean of the faculty of sciences at the Cairo
University, in the introduction to the book 'Ali ibn Abi Talib, shi'ruhu
wa hikamuh cites a number of these collections some of which have not
yet appeared in print and exist as manuscripts.
These are: 1. Dustur ma'alim al-hikam by al-Quda'i, the author of the
al-Khutat; 2. Nathr al-la 'ali'; this book has been translated and
published by a Russian Orientalist in one bulky volume. 3. Hikam
sayyidina 'Ali. A manuscript of this book exists in the Egyptian
library, Dar al-Kutub al-Misriyyah.
Two Distinctive Characteristics:
From the earliest times, two distinct merits have been recognized as
characterizing 'Ali's discourses: firstly, literary elegance (fasahah)
and eloquence (balaghah); secondly, their characteristic
multi-dimensional nature. Any of these two qualities is sufficient for
estimating 'Ali's words as valuable, but the combination of these two
qualities (i.e. matchless eloquence, literary elegance, and their
multi-dimensional nature-in that they deal with diverse and occasionally
incompatible spheres of life) has made it almost miraculous. For this
reason, 'Ali's speech occupies a position in between the speech of the
human being and the Word of God. Indeed, it has been said of it that '
it is above the speech of creatures and below the Word of the Creator."
[12
Literary Beauty and Elegance:
This aspect of the Nahj al-balaghah requires no introduction for a
reader of cultivated literary taste capable of appreciating the elegance
and charm of language. Basically, beauty is a thing to be perceived and
experienced and not to be described or defined. The Nahj al-balaghah,
even after nearly fourteen centuries, has retained the same
attractiveness, freshness, charm, and beauty for the present-day
audience that it possessed for the people of earlier days. Here we do
not intend to give an elaborate proof of this claim. Nevertheless, as a
part of our discourse, we shall briefly describe the marvellous power of
'Ali's words in moving hearts and infusing them with the feeling of
wonder.
We shall start with 'Ali's own times and follow the effect of his
discourses through the changes and variations in tastes, outlooks, and
modes of thought during different successive ages up to the present day.
The companions of 'Ali ('a), particularly those who had a taste for
language and literary grace, greatly admired him as an orator. 'Abd
Allah ibn al-'Abbas is one of them, who himself, as al Jahiz points out
in his al-Bayan wa al-tabyin, [13] was a powerful orator He did not
conceal his passion for listening to 'Ali speak or the enjoyment he
derived from it. Once, when 'Ali was delivering his famous sermon called
al-Shiqshiqiyyah, [14] Ibn al-'Abbas was also present.
While 'Ali ('a) was speaking, an ordinary man of Kufah handed him a
paper containing some questions, thus causing 'Ali to discontinue his
speech. 'Ali, after reading the letter, did not continue his speech in
spite of Ibn al-'Abbas 'urging him to continue. Ibn al-'Abbas later
expressed the deep regret he felt on that occasion, saying, "Never in
life was I ever so sorry for interruption of a speech as I was for the
interruption of this sermon." [15]
Referring to a certain letter that 'Ali had written to Ibn al-'Abbas, he
used to say: "Except the speech of the Holy Prophet, I did not derive so
much benefit from any utterance as from this one." [16] Mu'awiyah ibn
Abi Sufyan, 'Ali's most contumacious enemy, also acknowledges his
extraordinary eloquence. When Muhqin ibn Abi Muhqin forsook 'Ali and
joined Mu'awiyah, in order to please Mu'awiyah, whose heart surged with
ill-will and bitterness towards 'Ali, he told him, "I have left the
dumbest of men and come to you." The flagrancy of this kind of flattery
was so obvious that Mu'awiyah himself reproached him, saying: "Woe to
you! You call 'Ali the dumbest of men? The Quraysh knew nothing about
eloquence before him. It was he who taught them the art of eloquence."
Influence of 'Ali's Oratory:
Those who heard 'Ali speaking from the minbar were very much affected by
his words. His sermons made hearts tremble and drew tears from the eyes.
Even today, who can hear or read 'Ali's sermons without a tremor passing
through his heart? Al-Sayyid al-Radi, after narrating 'Ali's famous
sermon al-Gharra', [17] says: As 'Ali delivered his sermon, tears flowed
from the eyes of the listeners and hearts quivered with emotion. Hammam
ibn Shurayh, one of 'Ali's companions, was a man with a heart full of
God's love and a soul burning with spiritual fire. At one time, he
requested 'Ali to describe the qualities of pious and God-fearing men.
'Ali, on the one hand, did not want to turn down his request, and on the
other, he was afraid that Hammam might not be able to bear what 'Ali
would say.
Therefore, he eludes this request giving only a perfunctory description
of piety and the pious. Hammam is not only unsatisfied with this, but
also his eagerness is heightened and he beseeches 'Ali to speak with
greater elaboration. 'Ali commences his famous sermon and begins to
describe the characteristics of the truly pious. He enumerates about one
hundred and five [18] qualities of such human beings and goes on to
describe more. But as 'Ali's words flow in fiery sequence, Hammam is
carried to the very extreme of ecstasy.
His heart throbs terribly and his spirit is driven to the furthest
limits of emotion. It advances in eagerness like a restless bird trying
to break out of its cage. Suddenly, there is a terrible cry and the
audience turn around to find that it came from no other man than Hammam
himself. Approaching, they find that his soul has left its earthly mould
to embrace everlasting life. When this happened, 'Ali's remark, which
carries both eulogy and regret, was: "I feared this would happen.
Strange, yet this is how effective admonition affects sensitive hearts."
[19] This is an example of the kind of influence 'Ali's sermons had over
the minds and hearts of his contemporaries.
The Opinions of Ancient and Modern Scholars:
After the Holy Prophet (S), 'Ali ('a) alone has the distinction of being
one whose speeches and sayings were recorded and preserved by the people
with particular care. Ibn Abi al-Hadid quotes 'Abd al-Hamid al-Katib,
the great master of Arabic prose [20] who lived during the early part of
the second century of the Hijrah, as saying, "I learnt by heart seventy
sermons of 'Ali, and from that time onwards my mind always overflowed [
with inspiration ]."
'Ali al Jundi also relates that when 'Abd al-Hamid was asked about what
had helped him most in attaining literary excellence, he replied,
"Memorizing of the discourses of the 'bald one'." [21] In the Islamic
period of history the name of 'Abd al-Rahman ibn Nubatah is proverbial
for oratory among Arabs. He acknowledges that his intellectual and
artistic attainments are indebted to 'Ali. Ibn Abi al-Hadid quotes him
as saying: I committed to memory about a hundred discourses of 'Ali;
since then this has served me as an inexhaustible treasure [of
inspiration]. Al Jahiz was a celebrated literary genius of the early
third century of the Hijrah, and his book Al-Bayan wa al-tabyin is
regarded as one of the four main classics of Arabic literature [22].
Often, in his book, he expresses his great wonder and immense admiration
for 'Ali's discourses. From his remarks it is evident that a large
number of 'Ali's sermons were commonly known to the people of his day.
In the first volume of his Al-Bayan wa al-tabyin, [23] after mentioning
that some people praise precision in talk or rather prefer silence and
disapprove profusion in speech, al-Jahiz writes: The profuseness of
speech that has been regarded with disapproval is futile talk not that
which is fruitful and illuminating. Otherwise, 'Ali ibn Abi Talib and
'Abd Allah ibn al-'Abbas were men of prolific speech. In the same volume
of his work, he quotes this famous sentence of 'Ali ('a): [24] The worth
of a man lies in what he has mastered. [25] Al Jahiz then devotes half a
page to expressing his admiration for this sentence, and writes further:
If our book did not contain anything but this sentence, it would suffice
it. The best speech is one little of which makes you dispense with much
of it and in which the meanings are not concealed within words but are
made manifest.
Then he remarks: It appears as if Allah the Almighty has enveloped it
with His glory, and covered it with the light of wisdom proportionate to
the piety and taqwa of its speaker. Al Jahiz, in the same work, where he
discusses the oratory of Sasa'ah ibn Suhan al-'Abdi [26], says that: No
greater proof of his excellence as an orator is required than the fact
that 'Ali occasionally came to him and asked him to deliver a speech.
Al-Sayyid al-Radi's following remarks in appreciation and praise of the
speech of Imam 'Ali ('a) are famous: Amir al-Mu'minin 'Ali ('a) was the
reservoir and fountainhead of eloquence which derived its principles
from his speeches and revealed its secrets through him. Every orator of
mark tried to imitate him and every preacher learned from him the art of
eloquence.
Nevertheless, they lagged far behind him while he excelled them all. His
speech (alone) bears the imprint of Divine Wisdom and the fragrance of
the Prophet's eloquence. Ibn Abi al-Hadid is a Mu'tazilite scholar of
the 7th/13th century. He was a masterly writer and an adept poet, and,
as we know, was an adorer of 'Ali's discourses. Accordingly, he
expresses his profound admiration for 'Ali recurringly throughout his
book. In the introduction to his famous commentary on the Nahj al-balaghah,
he writes: Rightly has 'Ali's discourse been regarded as being only
inferior to that of the Creator and superior to that of all creatures.
All people have learnt the arts of oration and writing from him.
It suffices to say that the people have not recorded even one-tenth of
one-twentieth from any other Companion of the Prophet (S) of what they
recorded and preserved of 'Ali's discourses, although there were many
eloquent persons among them. Again, it is sufficient that such a man as
al Jahiz is all praise for 'Ali in his book al-Bayan wa al-tabyin. Ibn
Abi al-Hadid, in the fourth volume of his commentary, commenting on Imam
'Ali's letter to 'Abd Allah ibn al-'Abbas (written after the fall of
Egypt to Mu'awiyah's forces and the martyrdom of Muhammad ibn Abi Bakr,
in which 'Ali ('a) breaks the news of this disaster to 'Abd Allah, who
was at Basrah) writes: [27]
Look how eloquence has given its reins into the hands of this man and is
docile to his every signal. Observe the wonderful order of the words
coming one after the other to bow in his presence, or gushing like a
spring that flows effortlessly out of the ground. Subhan Allah! An Arab
youth grows up in a town like Mecca, has never met any sage or
philosopher, yet his discourses have surpassed those of Plato and
Aristotle in eloquence and profundity. He has no intercourse with men of
wisdom, but has surpassed Socrates.
He has not grown up among warriors and heroes but amongst traders and
merchants for the people of Mecca were not a warrior nation but traders,
yet he emerges as the greatest warrior of supreme courage to have walked
upon the earth. Khalil ibn Ahmad was asked: Of 'Ali, Bistam, and 'Anbasah,
who was the more courageous? Replied he, "Bistam and 'Anbasah should be
compared with other men; 'Ali was something superior to human beings."
He came from the Quraysh, who were not the foremost in eloquence, for,
the most eloquent among Arabs were Banu Jurhum, though they were not
famous for wisdom or wit, yet 'Ali surpassed even Sahban ibn Wa'il and
Qays ibn Sa'dah in eloquence.
Modern Perspectives:
During the fourteen centuries that have passed since 'Ali's times, the
world has seen innumerable changes in language, culture and taste, and
one may be led to think that 'Ali's discourses, which although might
have invoked the adoration of the ancients, may not suit the modern
taste. But one would be surprised to learn that such is not the case.
From the point of view of literary form and content, 'Ali's dis-courses
have the rare quality of transcending the limits imposed by time and
place. That 'Ali's discourses are universal in their appeal to men of
all times we shall discuss later. Here, after quoting the views of the
classical writers, we shall quote the relevant views expressed by our
contemporaries.
The late Shaykh Muhammad 'Abduh, formerly Mufti of Egypt, is a man who
came to know the Nahj al-balaghah by accident. This preliminary
acquaintance grew into a passionate love for the sacred book and led him
to write a commentary on it. It also prompted him to endeavour to make
it popular amongst the Arab youth. In the preface to his commentary, he
says: Among all those who speak the Arabic language, there is not a
single man who does not believe that 'Ali's discourses, after the Quran
and the discourses of the Prophet (S) are the noblest, the most
eloquent, the most profound and the most comprehensive.
'Ali al-Jundi, the dean of the faculty of sciences at the Cairo
University, in his book 'Ali ibn Abi Talib, shi'ruhu wa hikamuh, writing
about 'Ali's prose, says: A certain musical rhythm which moves the
innermost depths of the soul is characteristic of these discourses. The
phrases are so rhymed that it can be called 'prose-poetry'. He then
quotes Qudamah ibn Ja'far as saying: Some have shown mastery in short
sayings and others in long discourses, but 'Ali has surpassed all others
in both of these, even as he has surpassed them in other merits. Taha
Husayn, the contemporary Egyptian writer of renown, in his book 'Ali wa
banuh ('Ali and His Sons), recounts the story of a man during the Battle
of al-Jamal.
The man is in doubt as to which of the two sides is in the right. He
says to himself, "How is it possible that such personalities as Talhah
and al-Zubayr should be at fault?" He informs 'Ali ('a) about his
dilemma and asks him whether it is possible that such great
personalities and men of established repute should be in error. 'Ali
answers him: You are seriously mistaken and reversed the measure! Truth
and false hood are not measured by the worth of persons. Firstly find
out what is truth and which is falsehood, then you will see who stands
by truth and who with falsehood. What 'Ali means to say is that you have
reversed the measure.
Truth and falsity are not measured by the nobility or baseness of
persons. Instead of regarding truth and falsehood as the measure of
nobility and meanness, you prejudge persons by your own pre-conceived
notions of nobility and meanness. Reverse your approach. First of all
find out the truth itself, then you will be able to recognize who are
truthful. Find out what is falsehood, and then you will identify those
who are wrong. lt is not significant which person stands by truth and
which sides with falsehood. After quoting 'Ali's above-mentioned reply,
Taha Husayn says: After the Revelation and the Word of God, I have never
seen a more glorious and admirably expressed view than this reply of
'Ali. Shakib Arsalan, nicknamed "amir al-bayan" (the master of speech),
is another celebrated contemporary writer.
Once in a gathering held in his honour, in Egypt, one of the speakers
mounted the rostrum and in the course of his address remarked: "There
are two individuals in the history of Islam who can truly be named amir
al-bayan: one of them is 'Ali ibn Abi Talib and the other is Shakib." At
which Shakib Arsalan (1871-1946), irritated, left his seat and walked to
the rostrum. Deploring the comparison his friend had made between 'Ali
and himself, he said: "What comparison is there between 'Ali and me! I
am not worth even the strap of 'Ali's sandals!" [28]
Michael Na'imah, a contemporary Lebanese Christian writer, in the
introduction to the book al-Imam 'Ali by George Jurdaq, also a Lebanese
Christian, writes: 'Ali was not only a champion on the battlefield but
was also a hero in all other fields: in sincerity of heart, in purity of
conscience, in the spellbinding magic of speech, in true
humanitarianism, in the finnness and warmth of faith, in the height of
tranquility, in readiness to help the oppressed and the wronged, and in
total submission to truth wherever it may lie and whichever form it
assumes. He was a hero in all these fields. I do not intend to quote
more from those who paid tributes to 'Ali, for the above-quoted remarks
are sufficient to prove my point.
One who praises 'Ali extols his own merit, for: He who admires the Sun's
brilliance extols himself: My two eyes are bright and my vision is not
clouded I conclude my discourse with 'Ali's own statement about himself.
One day, one of his companions attempted to deliver a speech. He
couldn't as he found himself tongue-tied. 'Ali told him: You should know
that the tongue is a part of man and under the command of his mind. If
the mind lacks stimulation and refuses to budge, his tongue will not
assist him. However, if the mind is ready his speech will not give him
respite. Indeed we (the Ahl al-Bayt) are the lords of (the domain of)
speech. In us are sunk its roots and over us are hung its branches. [29]
Al Jahiz, in the al-Bayan wa al-tabyin, relates from 'Abd Allah ibn al-Hasan
ibn 'Ali that 'Ali ('a) once said: We (the Ahl al-Bayt) are superior to
others in five qualities: eloquence, good looks, forgiveness, courage,
and popularity with women. [30] Now we shall take up another
characteristic of 'Ali's discourses, which is in fact the main theme of
this book; that is, their multi-dimensionality.
The Nahj al-balaghah Among Literary Classics:
Most nations possess certain literary works which are regarded as
'masterpieces' or 'classics'. Here we shall limit our discussion to the
classics of Arabic and Persian literature whose merits are more or less
perceptible for us, leaving the other classics of the ancient world,
Greece and Rome and so on, and the masterpieces of the modern age from
Italy, England, France and other countries, to be discussed and
evaluated by those who are familiar with them and qualified to discuss
them.
Of course, an accurate judgement about the classics of Arabic and
Persian is possible only for scholars who have specialized in the
classical literature; but it is an accepted fact that every one of these
masterpieces is great only in a particular aspect, not in every aspect.
To be more precise, every one of the authors of these classics displayed
his mastery only in a single, special field to which their ingenuity was
confined, and occasionally if they have left their special field to
tread other grounds they failed miserably. In Persian there are numerous
masterpieces in mystical ghazal, general ghazal, qasidah, epic,
spiritual and mystical allegorical verse, etc; but as we know, none of
the Persian poets of world renown has succeeded in creating masterpieces
in all these literary forms.
Hafiz is famous for mystical ghazal, Sa'di for anecdotes and general
ghazal, Firdawsi for epic, Rumi for his allegorical and spiritual
poetry, Khayyam for his philosophic pessimism and Nizami for something
else. For this reason it is not possible to compare them with one
another or prefer one over the other. All that can be said is that each
one of them is foremost in his own field. If occasionally any of these
poetic geniuses has left his special field to try another literary form,
a visible decline in quality is readily perceptible.
The same is true of Arab poets of the Islamic and pre-Islamic periods.
There is an anecdote in the Nahj al-balaghah that once 'Ali ('a) was
asked the question, "who is the foremost among Arab poets?" 'Ali
replied: To be sure all poets did not tread a single path so that you
may tell the leader from the follower; but if one were forced to choose
one of them, I would say that the foremost among them was al-Malik al-Dillil
(the nickname of Umru' al-Qays). [31]
In his commentary, Ibn Abi al-Hadid cites with asnad (authentic sources)
an anecdote under the above-mentioned comment. Here is what he writes:
During the holy month of Ramadan, it was 'Ali's custom to invite people
to dinner. The guests were offered meat, but 'Ali himself abstained from
the food which was prepared for the guests. After the dinner, 'Ali would
address them and impart moral instruction.
One night, as they sat for dinner, a discussion commenced about the
poets of the past. After the dinner, 'Ali in the course of his discourse
said: "The faith is the criterion of your deeds; taqwa is your shield
and protector; good manners are your adornment; and forbearance is the
fortress of your honour." Then turning to Abu al-'Aswad al-Du'ali, who
was present and moments ago had taken part in the discussion about
poets, said, "Let us see, who in your opinion is the most meritorious of
poets?" Abu al-'Aswad recited a verse of Abu Dawud al-'Ayadi adding the
remark that in his opinion Abu Dawud was the greatest among poets. "You
are mistaken; such is not the case," 'Ali told him.
Whereupon the guests, seeing 'Ali taking an interest in their
discussion, pressed him to express his opinion as to whom he considered
the best among poets. 'Ali said to them: "It is not right to give a
judgement in this matter, for, to be certain, the pursuits of the poets
are not confined to a single field so that we may point out the
forerunner amongst them. Yet, if one were forced to choose one of them,
then it may be said that the best of them is one who composes not
according to the period inclinations or out of fear and inhibition [but
he who gives free rein to his imagination and poetic inspiration] .
Asked as to whom this description would fit, 'Ali replied, "Al-Malik al-Dillil,
Umru' al-Qays."
It is said that when inquired as to who was the most eminent poet of the
Jahiliyyah (the pre-Islamic period), Yunus ibn Habib al Dabbi (d. 798
A.D.), the famous grammarian, answered: The greatest of poets is Umru'
al-Qays when he mounts his steed, [i.e. when he composes epic poetry
motivated by the feelings of courage and bravery, and the passions
roused on the battlefield]; al-Nabighah al Dhubyani when he flees in
fear [i.e. when he expresses himself on the psychological effects of
danger and fear]; Zuhayr ibn Abi Sulma when he takes delight [in
something]; and al-'A'sha, when he is in a gay and joyful mood." Yunus
meant to say that every one of these poets had a special talent in his
own field in which his works are considered to be master pieces. Each of
them was foremost in his own speciality beyond which his talent and
genius did not extend.
'Ali's Versatility:
One of the outstanding characteristics of Imam 'Ali's sayings which have
come down to us in the form of the Nahj al-balaghah is that they are not
confined to any particular field alone; 'Ali ('a), in his own words, has
not trodden a single path only, but has covered varied and various
grounds, which occasionally are quite antithetical.
The Nahj al-balaghah is a masterpiece, but not of the kind which excels
in one field such as the epic, the ghazal, sermon, eulogy, satire or
love poetry; rather it covers multifarious fields, as shall be
elaborated. In fact, works which are masterpieces in a particular field
exist, nevertheless their number is not great and they are countable on
fingers.
The number of works which cover numerous subjects but are not
masterpieces is quite large. But the characteristic that a work be
simultaneously a masterpiece without restricting itself to any one
particular subject is an exclusive merit of the Nahj al-balaghah.
Excepting the Quran, which is altogether a different subject to be dealt
with independently, what masterpiece is comparable to the Nahj al-balaghah
in versatility? Speech is the spirit's envoy and the words of a man
relate to the sphere in which his spirit dwells.
Naturally, a speech which pertains to multiple spheres is characteristic
of a spirit which is too creative to be confined to a single sphere.
Since the spirit of 'Ali is-not limited to a particular domain but
encompasses various spheres and he is in the terminology of the Islamic
mystics, al-'insan al-kamil (a perfect man), al-kawn al jami' (a
complete microcosm) and jami' kullal-hadarat, [32] the possessor of all
higher virtues, so his speech is not limited to any one particular
sphere.
Accordingly, as we should say, in terms current today, that 'Ali's merit
lies in the multidimensional nature of his speech, that it is different
from one-dimensional works. The all-embracing nature of 'Ali's spirit
and his speech is not a recent discovery. It is a feature which has
invoked a sense of wonder since at least one thousand years. It was this
quality that had attracted the attention of al-Sayyid al-Radi a thousand
years ago, and he fell in love with 'Ali's speeches and writings.
He writes: Of 'Ali's wonderful qualities which exclusively belong to
him, nobody sharing in it with him, is that when one reflects upon his
discourses regarding abstinence (zuhd), and his exhortations concerning
spiritual awakedness, for a while one totally forgets that the speaker
of these words was a person of highest social and political calibre, who
ruled over vast territories during his time and his word was command for
all.
Even for a moment the thought does not enter the reader's mind that the
speaker of these words might have been inclined to anything except piety
and seclusion, anything except devotion and worship, having selected a
quiet corner of his house or a cave in some mountain valley where he
heard no voice except his own and knew nobody except himself, being
totally oblivious of the world and its hustle and bustle.
It is unbelievable that those sublime discourses on asceticism,
detachment and abstinence and those spiritual exhortations came from
somebody who pierced the enemy's ranks and went fighting to the very
heart of their forces, with a sword in his hand, poised to sever the
enemy's head, and who threw many a mighty warrior down from his steed,
rolling into blood and dust. Blood drips from the edge of his sword and
yet he is the most pious of saints and the most devoted of sages.
Then, after this, al-Sayyid al-Radi adds: Frequently I discuss this
matter with friends and it equally invokes their sense of wonder. Shaykh
Muhammad 'Abduh, too, was profoundly moved by this aspect of the Nahj
al-balaghah, and it made him marvel at its swiftly changing scenes,
which take the reader on a journey through different worlds. He makes a
note of it in the introduction to his commentary of the Nahj al-balaghah.
Aside from his speech, in general, 'Ali ('a) had a spirit that was
universal, all-embracing, and multidimensional, and he has always been
eulogized for this quality. He is a just ruler, a devotee who remains
awake all night worshipping God; he weeps in the niche of prayer (mihrab)
and smiles on the field of battle. He is a tough warrior and a
soft-hearted and kind guardian.
He is a philosopher of profound insight and an able general. He is a
teacher, a preacher, a judge, a jurist, a peasant, and a writer. He is a
perfect man whose great soul envelops all spheres of the human spirit.
Safi al-Din al-Hilli (1277-1349 A.D.) says of him:
Opposites have come together in thy attributes, And for that thou has no
rivals. A devout, a ruler, a man of forbearance, and a courageous one, A
deadly warrior, an ascetic, a pauper, and generous to others, Traits
which never gathered in one man, And the like of which none ever
possessed; A gentleness and charm to abash the morning breeze, A valour
and might to melt sturdy rocks; Poetry cannot describe the glory of thy
soul, Thy multifaceted personality is above the comprehension of
critics.
Apart from what has been said, an interesting point is that in spite of
the fact that 'Ali's discourses are about spiritual and moral issues, in
them his literary charm and eloquence have attained their peak. 'Ali
('a) has not dealt with popular poetic themes such as love, wine and
vainglory, which are fertile subjects for literary expression in prose
and poetry. Moreover, he did not aim at displaying his skills in the art
of oratory. Speech for him was a means and not an end in itself. Neither
did he intend to create an object of art nor he wished to be known as an
author of a literary masterpiece. Above all, his words have a
universality which transcends the limits of time and place. His
addressee is the human being within every person, and accordingly, his
message does not know any frontier; although, generally, time and place
impose limits on the outlook of a speaker and confine his personality.
The main aspect of the miraculous nature of the Quran is that its
subjects and themes are altogether at variance with those current during
the time of its revelation. It marks the beginning of a new era in
literature and deals with another world and a different sphere. The
beauty and charm of its style and its literary excellence are truly
miraculous. In these aspects too, like in its other features, the Nahj
al-balaghah comes closer to the Quran. In truth it is the offspring of
the Holy Quran.
The themes of the Nahj al-balaghah:
The variety of topics and themes discussed in the Nahj al-balaghah
unfolds a wide spectrum of problems that give colour and hue to these
heavenly discourses. The author of this dissertation has no pretension
to possessing the capacity to do the book full justice and analyse it in
depth. I just intend to give a brief account of the variety of its
themes, and it is my firm belief that others will come in the future who
shall be able to do justice to this masterpiece of human power of
speech.
A Glance at the Varied Problems Covered by the Nahj al-balaghah:
The various topics found in the Nahj al-balaghah, everyone of which is
worthy of discussion, can be outlined as follows: Theological and
metaphysical issues; Mystic path and worship; Government and social
justice; The Ahl al-Bayt ('a) and the issue of caliphate; Wisdom and
admonition; The world and worldliness; Heroism and bravery; Prophecies,
predictions, and eschatology; Prayers and invocations; Critique of
contemporary society; Social philosophy; Islam and the Quran; Morality
and the discipline of self; Personalities; and a series of other topics.
Obviously, as the titles of the various chapters of the present book
indicate, this author does not make any claim that the topics cited
above are all that can be found in the Nahj al-balaghah. Neither does he
claim that he has done an exhaustive study of these topics, nor has he
any pretension to being considered competent for such work. That which
is offered in these chapters is no more than a glimpse. Perhaps, in
future, with Divine assistance, after deriving greater benefit from this
inexhaustible treasure, the author may be able to undertake a more
comprehensive study; or others may be blessed with the opportunity to
accomplish such a job. God is wise and indeed His assistance and help is
the best.
Notes:
[1] This is a reference to the following words of Ali, taken from Nahj
al-balaghah, (ed. Subhi al Salih, Beirut 1387), Hikam, No 147 "O Kumayl,
the mankind consists of three kinds of people: the sage adept in the
knowledge of the Divine (alim rabbani), the novice of the path of
deliverance (muta'allim 'ala sabili najat) and the vulgar populace'.
[2] Faqih means an expert in Islamic Law, the Shariah, whose study is
called fiqh. Equivalent terms are mufti, mujtahid, and ayatullah. (Tr.)
[3] Nahj al-balaghah, Khutab, No. 193
[4] Minbar is a raised platform with steps, the Islamic pulpit.
Traditionally as a rule, the function at speaking at mourning
gatherings, the majalis, has been performed in Iran by the Mullahs, or
ruhaniyyun, as they are called in Iran. (Tr.)
[5] Husayniyyeh Irshad is a building in Tehran founded by the late Dr.
Ali Shariati. (Tr.)
[6] This is in reference to an Arabic maxim: That which cannot be
attained in entirety is not to be abandoned completely.
[7] Here it is not clear whether al Masudi means that Ali's sermons were
recorded in writing, in books, or if he implies that people preserved
them by memorizing them, or if he means both.
[8] al Masudi, Muruj al dhahab, (Beirut, 1983), vol II, p. 431
[9] al Tha'alibi quoted by Muhammad Abduh, Sharh Nahj al-balaghah,
Introduction, p. 9
[10] Nahj means open way, road, course, method or manner; balaghah means
eloquence, art of good style and communication, rhetoric etc
[11] Here the author adds that 'till now four volumes of this have been
published'.
[12] The arabic is: fawq kalamil makhluq wa duna kalam ul khaliq
[13] al Jahiz, al-Bayan wa al-tabyin, vol. I p. 230
[14] Nahj al-balaghah, Khutab, No. 3
[15] Ibid.
[16] Ibid., Rasail, No. 22
[17] Ibid., Rasail, No. 83
[18] According to my own counting, if I have not made a mistake
[19] Nahj al-balaghah, Khutab, No. 193
[20] Abd al Hamid was a scribe (katib) at the court of the last Umayyad
caliph, Marwan ibn Muhammad. Of Persian origin, he was the teacher of
the famous Ibn al Muqaffa. It was said of him, 'the art of writing began
with 'Abd al Hamid and ended with Ibn al Amid'. Ibn al Amid was a
minister to the Buyids.
[21] Asla means someone whose frontal position, portion of the head is
bald. Abd al Hamid while confessing the greatness of Imam Ali, mentions
him in a detracting manner due to his attachment to the Umayyad court
[22] The other three being: Adab al kitab of Ibn Qutaybah, al Kamil, of
al Mubarrad, and al Nawadir of Abu Ali al Qali: quoted from the
introduction to al-Bayan wa al-tabyin by Ibn Khaldun in his Muqaddamah.
[23] al-Bayan wa al-tabyin, vol. I p. 202
[24] Ibid, Vol. I p. 83
[25] Nahj al-balaghah, Hikam, No. 81. See also al Sayyid al Radi's
comment on this aphorism.
[26] Sasa'ah ibn Suhan al Abdi was of the eminent companions of Imam
Ali. When after the death of the third Caliph, Ali became the Caliph, it
was Sa'sa'ah who said to him: You [by assuming the caliphate] have given
it beauty, while caliphate has not added lustre to your personality. You
have raised its worth, and it has not raised your station. It stands in
greater need of you than you need it.
[27] Nahj al-balaghah, Rasail, No. 35
[28] This anecdote was related by Muhammad Jawad Mughniyyah, a
contemporary Lebanese scholar, at the occasion of a reception party
given in his honor in the holy city of Mashad.
[29] Nahj al-balaghah, Khutab, No. 230
[30] al Jahiz, op. cit., vol. II p. 99
[31] A poetic form much popular in classical Arabic and Persian poetry.
Ghazal is also another poetic form.
[32] Umru al Qays (500-540 AD) the famous poet of the pre-Islamic era (Jahiliyyah),
the author of the first Mu'allaqat. Al Malik al Dillili is his nickname. |