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Al-Tawhid
The Glimpses of Nahj al Balaghah
Part I -
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).
INTRODUCTION:
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.
