chapter: 4 content analysis of nahj...
TRANSCRIPT
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Chapter: 4
Content Analysis of Nahj al-Balâghah
Content analysis also termed as textual analysis is a standard
methodology for studying the contents of communication. In a broader
sense, it could be said that any technique for making inferences by
objectively and systematically identifying specified characteristics of
messages is Content analysis. Since this chapter deals with the making of
content analysis of Nahj al-Balâghah, it would be necessary to summarize
any form of content by counting various aspects of the gist and to devise
them into various sub-contents.For the sake of convenience of the study the
contents of Nahj al-Balâghah can be studied under the following sub-
headings:
1. Ma„rifat Allâh (Knowledge of Allâh).
2. Ma„rifat Nizâm al ×ukûmah wa al Mujtama„(Knowledge of System of
government and society).
3. Ma„rifat al-Kawn (Knowledge of Creation).
4. Ma„rifat al-×ujjah (Knowledge about proofs of Allâh).
5. Ma„rifat al-Târîkh (Knowledge of History).
6. Ma„rifat al- AÍkâm (Knowledge of Religious Laws).
7. Ma„rifat al- Ma„âd (Knowledge of Ressurection and The HereAfter).
8. Ma„rifat al-Akhlâq wa taÎawwuf (Knowledge of Ethical laws and
Øûfism)
1. Ma„rifat Allâh (Knowledge of Allâh)
This knowledge helps one to understand and grasp the awareness about
Allah.The Exalted, who is unique in His dhât and Attributes. His Absolute
existence itself is a great argument for Him, The Self-Evident and Manifest.
111
It shows the right path in all human affairs to develop supreme qualities in
man which are in accordance with the intellect and in accordance with all the
literal and innate peculiarities of character and society, particularly in
accordance with Allâh‘s Will and Wish, who is the Repository of all
knowledge, Basis of all beliefs, Resort of the one who wants to correct the
faults and to return to the Øirât al-Mustaqîm (Right Path).
This theme could be further divided into following sub-themes in the
following manner:
i. TawÍîd(Oneness of Allâh)
ii. Øifât al-Dhât (The Attributes of Essence)
iii. „Azamâh wa Qudrah(Greatness and power of Allâh)
iv. Jabarûtiyyah(Omnipotence)
v. „Adl(Divine Justice)
vi. Al Tahmîd Lahû(gratitude to Him (Allâh)
vii. Al Razzâq wa al rizq(The Provider and the provision)
viii. „Ibâdah and „Abdiyah(worship and worshippers)
i. TawÍîd (Oneness of Allâh)
The passages on TawÍîd in the Nahj al-Balâghah can perhaps be
considered to be the most wonderful discussions of the book. Without any
exaggeration, when we take into the account the conditions in which they
were delivered, they can almost be said to be miraculous. However, most of
the discussions about TawÍîd in the Nahj al-Balâghah are rational and
philosophical. The real sublimity of the Nahj al-Balâghah on TawÍîd what
constitutes the focus of all arguments is the infinite, about and self-sufficing
nature of the Divine Essence. In these passages ×aÌrat ‗Alî attains to the
highest of eloquence.
112
In one of his sermons, ×aÌrat ‗Alî elaborates his views on TawÍîd as:
―…I stand witness that there is no God but Allâh, the one. He has no like.
My testimony has been in its straightforwardness, and its essence is our
belief. We shall cling to it forever till we live and shall store it facing the
tribulations that over take us because it is the foundation stone of Belief and
first step towards good actions and Divine pleasure. It is the means to keep
Satan away. I also stand witness that Prophet MuÍammad is His
servant and His Prophet….‖381
This Sermon on TawÍîd is represented on such a high status that even the
philosophers have not reached it and the meaning (Attribute) of Allâh, is
stated in such a way that is suitable with complete unity and far from being
similar to the created.
In his another sermon he comments on the same theme as, ―I stand
witness that there is no god but Allâh, the One, there is no partner to Him
nor is there with Him any god other than Himself and that
MuÍammad(SAW) is His servant and His Prophet.‖382
Quoted from the sermons on this subject in His (Allâh) Essence is far
higher for one to reach with deep thought and profoundness, He Who in all
His Attributes is unlimited and eternal. Speech and thought about the
Creator should be completely free from curtness and deceit and in the form
of any sort of attributes, with the meaning of creation that we comprehend is
known far from His pure and Unique Essence as the meaning of Attributes,
itself testifies that He is with everything but not beside them as an article.383
381
Sharî al-RaÌî, ,op.cit.,Sermon.2, p.29 382
Ibid, Sermon.35,p.115 383 Ibid, Sermon.64, Vol.I, p.146.
113
While describing Allâh‘s Attributes, ×aÌrat ‗Alî perceives TawÍîd
in the following words, ―Praise to be Allâh for whom one condition doesnot
precede another so that He may be the First before being the Last another so that
He may be Manifest before Hidden. Everyone called One (alone) save Him is by
virtue of being small (in number); and everyone enjoying honour other than Him
is humble. Every powerful person than Him is weak.Every master (owner) than
Him is slave (owned).‖ 384
Another feature of TawÍîd as propounded by ×aÌrat ‗Alî (Rad.A) is that
Divine Unity is not numerical, but something else. Numerical unity means
the oneness of something which has possibility of recurrence.It is always
possible to imagine that quiddity and form of an existent is realizable in
another individual being. ‗It is One‘ means that there is not another like it
and inevitably this kind of Unity entails the quality of being restricted in
number which is a defect; because one is lesser in number as compared to
two or more of its kind. The notion that Divine Unity is not a numerical
concept, and that qualifying it by a number is synonymous with imposing
limits on the Divine Essence, is repeatedly discussed in Nahj al-Balâghah by
the following sentences.
a. He is the One, but not in a numerical sense.385
b. He is not confined by limits nor counted by numbers.386
c. He, who points to Him, admits for His limitations; and he who admits
limitations for Him has numbered Him.387
d. He, who qualifies Him, limits Him.He who limits Him numbers
Him.He who numbers Him denies His pre-eternity.388
385
Ibid,Sermon.151, Vol.II,pp.304-305 386
Ibid,sermon.185,Vol.II,pp.387-391 387
Ibid,Sermon.1,Vol.I,pp.15-16
114
e. Everything associated with unity is deficient except Him.389
The beautification of the last sentence states that everything except the
Divine Essence is limited if it is one. That is, everything for which another
of its kind is conceivable is a limited being and an addition of another
individual world increases its number. But this is not true of the Unity of the
Divine Essence; for Allâh‘s Unity lies in His Greatness and Infinity for
which a like, a second, an equal or a match is not conceivable.This concept
that Divine Unity is not a numerical notion is exclusively an Islamic
Concept, original and propound and unprecedented in any other School of
Thought.
Before we elucidate the principle of TawÍîd from this point of view, it is
necessary to mention the fact that TawÍîd, contrary to the popular belief that
it is merely an intellectual and philosophical theory, is not only a
fundamental outlook regarding man and universe, but a social, economic,
and political doctrine as well. The principle of TawÍîd in a way negates any
right of sovereignty and guardianship of anyone over human society except
Allâh. TawÍîd also specifies that the absolute right of ownership of all the
world's resources belongs solely to Allâh. Nobody else can claim
anIndependent right of ownership over anything. All things are given only as
a trust into the custody of man, to be used as means for attaining human
perfection and edification. TawÍîd assigns equal rights to all human beings
on all the resources of the world, which are Divine bounties. All oppor-
tunities and possibilities belong equally to all human beings, so that
everyone can derive benefit from these resources according to his needs.
No region of this realm of bounties provided by Allâh is an exclusive
388
Ibid,sermon.151,Vol.II,pp.304-305 389
Ibid,Sermon.64,Vol.I,p.146
115
domain of some denied to all others. All are free to exercise their initiative
in exploiting the myriads of opportunities scattered throughout the world.
There is no discrimination on the basis of ethnic, racial, geographical,
historical, or even ideological, grounds.
At another place, appluading TawÍîd, ×aÌrat ‗Alî warns his people
to take the lesson from useful items of instruction and shinning indications.
He made them understand to get benefit from preaching and admonition. He
also warns that everyone has to march towards the place namely Death.390
ii. Øifât al-Dhât (The Attributes of Essence)
This theme has been replicated in Nahj al-Balâghah, about whose
discussions rests upon the position that Allâh is Absolute and infinite Being,
which transcends all limits and finitude. No point of space or time, nor
anything is devoid of Him. Since He is the Absolute and The Infinite, He
transcends all time, number, limit and proximity (all kinds of quiddities). He
preceeds everything and succeeds everything.
In one of his Sermons relating to the above theme, Hadrat ‗Ali (R.A),
amplifies his views on Allâh‘s Omnipotence, His Oftpowerfulness, His
Supremacy over creatures, His knowledge of this world, His power of
hearing. Moreover, ×aÌrat ‗Alî (Rad.A) regards that Allâh is the knower of
all the things including the ghayb (hidden knowledge which lies only within
Allâh, Himself), He reared His creatures who are just humble slaves to
perform their duties towards the rights guaranteed by Him (Allâh). Over all
His verdict is certain, His knowledge is definite, His governance is
overwhelming. He is wished for at time of distress and He is feared even in
bounty.391
390
Ibid,Sermon:84,pp:175-176 391
Ibid,Sermon 64,Vol.I,p.146.
116
In another Sermon, ×aÌrat ‗Alî ,comments upon the greatness of
Allâh and lowliness of this world. Here ×aÌrat ‗Alî (Rad.A) mentions that no
one could be deprived of bounty of Allâh and no one could be subjected to
His RaÍmah (forgiveness). He further adds that Allâh‘s mercy never ceases
and His bounty is never missed.392
Viewing this world, he says that this world has surely to meet its destruction
and for its inhabitants departure is destined. The world is green and sweet. It
hastens towards its seeker and attaches to the heart of the viewer. So it is
necessary to depart from here with the best of provision available with us
and we should not ask here in more than what is enough and do not demand
from it more than subsistence.393
However, much of the discussion revolves around the point that the
Divine Essence is Absolute and Infinite Being without a quiddity. His
Essence accepts no limits and boundries like ther beings, static or
changeable, which are limited and finite. None of the aspects of being of is
presence and no kind of imperfection is applicable to Him.He is free from
finitude, multiplicity, divisibility and need. He is with everything, but not in
anything, and nothing is with Him.He is not within things, though not out of
them.He is over and above every kind of condition, state, similarity and
likeness.For these qualities relate to limited and determinate beings
characterized by quiddity could be inculcated by following Sermons of
×aÌrat ‗Alî (Rad.A).
a. He is with everything but not in the sense of (physical) nearness.He is
different from everything but not in the sense of separation.394
392
Ibid, Sermon:45,Vol.I,p.128 393
Idem 394
Ibid, Sermon.1
117
b. He is not inside things in the sense of physical (pervasion or)
penetration and is not outside them in the sense of (physical)
exclusion entails a kind of finitude)395
c. He is Distinct from things because He overpowers them, and the
things are distinct from Him because of their subjection to Him. 396
d. Time is not His accomplice, nor does He need the assistance of tools
and agents His Being transcends time. His Existence transcends
nothingness and His Pre-Eternity transcends all beginning.397
The
Divine Essence‘s transcendence over time, nothingness, beginning
and end is one of the most profound concepts of philosophy.Allâh‘s
Pre-eternity doesnot mean that Allâh has always existed.Certainly
Allâh has existed but Divine Pre-eternity (Azalliyah) is something
greater in meaning that ‗existence at all times‘; because ‗existing at all
times‘ assumes existence in time but Allâh‘s Being has not only been
at all times. It precedes time itself. This is the meaning of Divine Pre-
Eternity. This shows that this precedencies something other than
temporal precedence.
iii. „Azamâh wa Qudrah (Allâh’s Greatness and Sublimity)
While describing this theme, ×aÌrat ‗Alî says that Allâh‘s knowledge
encompasses all hidden things and towards Him all open things guide. He
can not be seen by an open eye of an outlooker, but the eye which can not
see Him can not deny Him while the mind that proves His existence cannot
perceive Him. He is so high in sublimity that nothing can be more sublime
than Him. But His sublimity does not put Him at a distance from anything of
395
Ibid, Sermon.186 396
Ibid, Sermon.152 397 Ibid, Sermon.186
118
His creation, nor does His nearness bring them on equal level to Him. He
has not prevented from securing essential knowledge of Him. So He is such
that all signs of existence stand witness for Him till the deying mind also
believe in Him. Allâh is sublime beyond what is described by those who
liken Him to things or those who deny Him.398
iv. Jabarûtiyyah (Omnipotence)
The knowledge about this theme deals with the Might of Allâh. Here
×aÌrat ‗Alî mentions about the submission of everything to Him and
existence of everything by Him. He is the satisfaction of poor, dignity of
low, energy for the weak and shelter for the oppressed. He is Samî. He
knows his (person) secrets. He provides the livelihood to everyone who
lives, and to Him returns whoever dies. He describes the authoritative nature
of Allâh over all the authorities and that the disobedience of the
commandments of Allâh will not add to His Might and he who disagrees
with His judgement cannot turn it and he who turns away from His
command cannot do without Him. He is Omnipresent and BaÎîr (Knower of
every secret), everlasting and infinite and nobody can escape from Him.
Everybody has to return to Him which He has promised. In the same sermon
×aÌrat ‗Alî has mentioned about the guidance of Allâh and those who are
ungrateful.399
398
Ibid,Sermon.49,p.132 399
Ibid,Sermon:82,pp.165-174
119
v. Al Tahmid lahu (Gratitude to Allâh)
The knowledge about this theme could be assessed by one of the most
wonderful sermons of ×aÌrat ‗Alî popularly known as al-Ghârra.This
sermon actually consists of many sub-parts in which one part reminds the
people of Allâh‘s bounties. Explaining the Allâh‘s RaÍmah, he gives the
example of the sensory organs as eyes, that consists of many (smaller) parts,
whose curves are in proportion with the moulding of their shapes and
lengths of their ages and also bodies that are sustaining themselves and the
hearts that are busy insearch of their food, besides other big bounties
obliging bestowings and fortresses of safety.400
In the same sermon, while elaborating the view about Allâh‘s
greatness, ×aÌrat ‗Alî (Rad.A) asserts:
―…He has fixed for you remains of the past people for your
instruction. They did not provide for themselves during health of
their bodies and did not take lesson during pedency of
youth…Are these people who are in youth waiting for the back
bending old age, and those enjoying fresh health waiting for
ailments…when the hour of departure would be close and the
journey at hand, with pangs of grief on trouble, suffering of
sorrows and suffocation of saliva, and the time would arrive for
calling relations and friends for help and changing sides on the
bed. Could then the near ones stop death…He would rather be left
alone in the graveyard confined to the narrow corner of his
grave….‖401
400
Ibid,Sermon:108,pp:225-227 401
Idem
120
The actual message that has been conveyed by this sermon is the
proper utilization of the bounties of Allâh. Here he (×aÌrat ‗Alî ) refers to
the two main organs (sensory), i.e., the heart and the eyes which Allâh has
provided His people in order to bring their utilization on the right time.
Moreover, this knowledge of Allâh has been mentioned also at another place
in Nahj al-Balâghah.402
vi. Al Razzâq wa al rizq (The Provider and the provision)
This Knowledge about of Allâh has been expressed by one of the
sermons of ×aÌrat ‗Alî (Rad.A) as depicted in Nahj al-Balâghah403
While
giving the description of Allâh, here ×aÌrat ‗Alî (Rad.A) again paying
gratitude to the bounties of Allâh, explains about the beneficial bounties and
plentiful gifts and grants. He also says that the creation is Allâh‘s dependents
(in sustenance), Who has guaranteed their Rizzq (livelihood) and ordained
their sustenance. He has prepared the way for those who turn to Him and
those who seek what is with Him…He is Omnipresent…He is beyond time
and space.404
In the same sermon ×aÌrat ‗Alî (Rad.A) mentions about the
gifts within the earth as gold, siliver, pearls and cuttings of corals which the
shells of the ocean vomit out. He is munificent and these gifts will never be
diminished on the demands of the creatures and would have still such
treasures of bounty.405
402
Ibid,Sermon:90 403 popular by the name of Khutbatu‟l Ashbah (Sermon of skeletons) and holds one of the highest
position among the sermons of ×aÌrat ‗Alî (Rad.A) .Reported by Masa‗dah ibn Øadaqah on
account of Ja‘far MuÍammad as-Sâdiq, this sermon was delivered from the pulpit of (the Masjid
of ) Kufa when somebody enquired about existence of Allâh. 404
Ibid,Sermon:90,pp:185-187 405 Idem
121
While explaining the Attributes of Allâh mentioned in the Qur‟ân and to
seek light from the effulgence of its guidance, one thing is worth considering
that he (×aÌrat ‗Alî ) stresses not to limit the Greatness of Allâh in both
the cases, whether after measuring of one‘s own intelligence or else one
would be among the destroyed ones. Moreover, giving reference to His
Omnipotence, Allâh is overall comprehending and besides if any body tries
to grasp the realities of His attributes and openings of intelligence penetrate
beyond description on the philosophical point of view, the Allâh is
Oftpowerful to turn them back. After all they would return deafeated
admitting that the reality of His knowledge cannot be comprehended by such
random efforts nor can an iota of the sublimity of His honour enter the
understanding of thinkers.
Quoting the verse from the Qur‟ân, where Allâh says, ―that the driver
drives him towards Ressurrection while the witness furnishes evidence about
his deeds.‖406
In the same sermon, ×aÌrat ‗Alî (Rad.A) is of the view that the
paradise to be consisting of high classes, different places of stay. Having the
unending boundary every person who stays in it will never depart from it. It
is an everlasting abode where a person never gets old and its resident will
not face want.407
vii. „Ibâdah and „Abdiyah (worship and worshippers)
The elucidation of the approach of ×aÌrat ‗Alî (Rad.A) towards
„Ibâdah and „Abdiyah (worship and worshippers) could be assessed in the
fifth chapter.
406
Al-Qur‟an.(50:21) 407
Ibid,Sermon.84,pp.175-176
122
2. Ma„rifat al-Nizâm al-×ukûmah wa al-Mujtama„(System of
Government and Society).
This content is one of the frequently discussed issues in the Nahj al-
Balâghah. ×aÌrat ‗Alî seems to be very much sensitive about this issue.
He considers this issue as the paramount importance. The first thing which
must be examined is the significance and value dealt with the issue of
Government and society which is perhaps the most relevant to the present
day Islam.This content rather assesses ×aÌrat ‗Alî (Rad.A) as an able
admininistrator who knew the science of administration.His Sermons,
Letters and instructions throw light on his abilities and capabilities as an
administrator.This issues dealts with
i) Justice and oppression.
ii) Semblance of truth.
iii) Poverty.
iv) ×aqq and BâÏil (right and wrong).
v) Government and society
i. Justice and oppression
It further describes the forms of oppression and the traits of
oppressors; responsibilities of the leaders (Imâms).The word „Justice‟ in
Islamic terminology is put as „Adl which further implicates the Divine
Justice. But when we speak in literary sense Justice means fairness, equity,
qulity of being just, the exercise of the authority in the maintenan of right.
Do justice to someone, means treat someone fairly, or appropriately; show
due appreciation of. Do oneself justice, means to do the best of one‘s ability.
123
Poetical justice, means nature‘s retribution etc as shown in a poem of other
piece of writing.408
In one of the sermons in Nahj al-Balâghah the condition of people
during disorder and advice against oppression has been mentioned.
Primarily, he exhorted them by giving the reference to the position of
prophet MuÍammad (SAW) who can not be paralleled and the selected and
chosen one of Allâh. He illuminated the darkness of the populated places,
overpowered ignorance and rude habits and regarded abominable as lawful,
humiliated the man of wisdom, authorized lives where there were no
prophets and the people died as unbelievers.409
In this Sermon, ×aÌrat ‗Alî has recommended and alerted the
people of the calamities, which could befall them if they would not give up
their bad habits. He instructs them to avoid the intoxication of wealth, fear
the disasters of chastisement, keep steadfast in the darkness and crookedness
of mischief when its hidden nature discloses itself; its secrets become
manifest and its axis and the pivot of its rotation gain strength. It begins in
imperceptible stages but develops into great hideousness. Then he compares
these calamities to the youth of an adolescent and its marks are like the
marks of beating of stone.410
Here one thing to be worth-mentioning is that ×aÌrat ‗Alî (Rad.A)
stimulates into the minds of youngsters to be firm in their duties ordained by
Allâh and vitalize their youth in proper direction at appropriate time.
408
The Oxford English Reference Dictionary,2nd
.Ed.,Edited by Judy Pearsall and Bill
Trumble.Oxford University Press,1996,word Justice.
See also Advanced 21st Century Dictionary.Educational Publishing House Delhi,2003,word
Justice. 409
Sharif al-RaÌî, op.cit., Sermon.150,pp.302 410
Ibid,p:303
124
In one of his letters written to Malik al-Ashtar, he (×aÌrat ‗Alî
(Rad.A) writes,
―Do justice for Allâh and do justice towards the people, as
against yourself, your near ones and those of your subjects for whom
you have a liking, because if you do not do so you wil be oppressive,
and when a person oppresses the craetures of Allâh then, intead of
His creatures, Allâh becomes his opponent, and when Allâh is the
opponent of aperson He tramples his plea....‖ 411
About the oppressors, he says, that oppressors inherit it by (mutual)
agreement. The first of them serves as a leader for the later one and the latter
one follows the first one. They vie with each other in (the matter of) this
lovely world, and the leap over this stinking carcass. Shortly the follower
will denounce his connection with the leader. They will disunite on account
of mutual and curse one another when they meet. The heart will become
wavering after being normal, men will be misled after being normal, men
will be misled after safety, desires will multiply and become diversified and
views will become confused.412
In addition to this, here ×aÌrat ‗Alî (Rad.A)
insists that whoever proceeds towards this mischief will be ruined and
whoever strives for it will be annihilated…During it sagacity will be on the
ebb, and the oppressors will (get the opportunity to) speak…It will approach
with the bitterness of destiny and will give pure blood (instead of milk).It
will breach the minarets of faith and shatter the ties of firm belief.The wise
will run away from it while the wicked will foster it. It will thunder and flash
(like lightining).It will create a severe disaster. In it kinship will be forsaken
411
Ibid, Letter.53,Vol.III,pp.603-604 412
Idem
125
and Islam will be abandoned. He who declaims it will also be affected by it
and he who flees from it will (be forced to) stay in it.413
In other part of the same Sermon, ×aÌrat ‗Alî discloses that among
these people will be the martyrs without having the intention of avenge and
some will be striken with fear and seek protection. The fradulents will
deceive them by pledges.Then ×aÌrat ‗Alî (Rad.A) warns them not to
become the landmarks of mischiefs and signs of innovation but should
adhere to that on which the rope of Ummah (Community) has been wound
and on which the pillars of obedience have been founded. He again advices
them to proceed towards Allâh as oppressed and do not forge ahead to Him
as oppressors. The people are also recommended to avoid the paths of Satan
and the places of revolt, not to deposit or consume any unlawful piece as
they have to face Him (Allâh) who has made disobedience as abominable for
them, and made the path of obedience easy for them.414
From the above Sermons, one could easily adjudge that ×aÌrat ‗Alî
(Rad.A) neither wanted the people to be oppressors nor to be the oppressed
ones. He wished that none should oppress others and none should tolerate
oppression.The deep love which ×aÌrat ‗Alî (Rad.A) had in his heart for
evey human being obliged him not to show the least leniency to one who did
harm to the people even though he (×aÌrat ‗Alî (Rad.A) had to lay dowm his
life in the campaign.So it is the duty of a truthful and devoted Muslim to
dealt severely with the oppressors so that the people should free from the
bondage.According to him, the learned persons are the leaders of the nation
and for this very reason a number of responsibilities devolve upon
them.Their greatest responsibility is tht they should oppose the oppressor
413
Idem 414
Idem
126
and assist the oppressed person.He says, ―Allâh has made it mandatory for
the „Ulema that they should not remain silent spectators of injustice of the
oppressor and the grief and helplessness of the oppressed persons.‖415
In order that the oppressors should be eliminated from the society, and
there should also be none who may assist in the penetration of oppression or
may tolerate it willingly. ×aÌrat ‗Alî divided the sins of the people into
different categories.There are certain sins which may be forgiven but
injustice and oppression cannot be forgiven in any circumstances.According
to Him,the sin which will not be forgiven Is that one person may oppose
another.He held the view that oppressing a weak person is the worst type of
oppression.Thus he endeavoured by all means to eliminate injustice and this
remained his basic policy in the matter of treatment with the people.He
fought against the oppressors with his tounge as well as with his sword and
remained steadfast in his struggle. He continued to fight against injustice and
the injust till be met Shahâdah.If the vicissitudes of time had not hampered
his program and the conditions had not been unfavorable, he would have
brought about a change in a number of things.
In another Sermon on the same theme ×aÌrat ‗Alî speaks about the
sincerity of his own intention and support of the oppressed in the following
words,
―…Your allegiance to me was not without thinking nor is my and
your position same. I seek you for Allâh‘s sake but you seek me for
your own benefits. O‘people! Support me despite your heart‘s
desires. By Allâh I will take revenge for the oppressed from the
415
Idem.
127
oppressor and drag him to the spring of truthfulness even though he
may grudge it‖.416
These teachings have a considerable influence in the life of ×aÌrat ‗Alî
right from the childhood, that rather indicates his upbringing in the Holy
shadow of Prophet MuÍammad (SAW).Therefore, ×aÌrat ‗Alî had
assimilated the doctrines of Islam and the code of its laws within himself.
If taking the present situation regarding the requirement of social justice,
it is an established fact that one can not found it through the western models
of federalism417
or the dominion found in the name of Socialism.
One of the Western Scholar and author, Harold Pinter putforwarded the
interpretation of Socialism in the following words,
―…There exists today wide spread propaganda which asserts that socialism
is dead. But if it to be a socialist is to be a person convinced that the words
‗the common good‘ and ‗social justice‘ actually mean something; if to be a
socialist is to be outraged at the contempt in which millions and millions of
people are held by those in power, by ‗market forces‘,by international
financial institutions; if to be a socialist is to be a person determined to do
everything in his or her power to alleviate these unforgivably degraded
lives, then socialism can never be dead because these aspirations never
die.‖418
The above quoted statement has actually been used by Brian Barry,
where the author comments on the grounds needed for the social issues,
which rather begin right from the family itself. The author writes that the
cognition that develops through the early stage of childhood in a growing
416
Ibid, Vol II,Sermon:135,p:282 417
A system of government in which Self-governing states unite for certain functions: Oxford
Dictionary 418
Brian Barry, Why Social Justice Matters, Polity Press Main Street Malden USA,2005,p.1
128
child, which means that its exposition to the society begins right then. It
could be also be said that, this child is given an impetus to imbibe the social
trends. Therefore, social justice matters and we need a theory when it speaks
of inequality and poverty. The political philosophers and to some extent the
people too would disagree about the obligations of rich towards the poor
(either domestically or internationally).4
At another place, the author is of the view, that a century and half ago,
Justice was standardly understand as a virtue not of societies but of
individuals. The much quoted Latin tag to the effect that justice is ‗the
constant and perpetual will to give each his due‘ clearly presupposed that
everybody had a ‗due‖. Justice consisted in not cheating, stealing or
breaking contracts, within an established frame work of property rights
which might (as in the Roman race) include property in other human beings.
Justice could, it was thought, also ascribed to institutions, but only on a very
limited scale. A verdict in a trial could be described as just or unjust, and the
long-standing notion of retributive justice reflects per crime. There was also
the notion of retributive justice reflects persistent concerns about the
appropriateness of the punishment to the crime. There was also the notion
‗natural justice‘ in a trial, which called for certain safeguards such as an
impartial judge and the defendants having the opportunity to hear the
evidence and call witness in his defence. Perhaps the closest approach to the
contemporary concept of social justice was the medieval notion of the ‗just
price‘, since this probed into the justice of a bargain that was not
contaminated by force or fraud but entered into voluntarily by both parties.
However, its scope was relatively narrow: its main concern was to condemn
exploitation by sellers who took advantage of temporary scarcity or
particular need. But such invocations operate only at the margins of a system
129
taken as given.419
The scope of social justice could be viewed by the author‘s
treatment with this issue and to bring the theory of social justice in order.He
writes, that its application is needed in every kind of society.Therefore he
has focused on the two main countries viz: Britain ans U.S.A.420
Since the adoption in 1948 by the United Nations of the Universal
Declaration of Human Rights, we can add another important contribution:
the idea that every human being can claim certain fudamental rights against
his or her state. But the demands that can be made on the basis of human
rights do not rest there. A country‘s failure to respect the human rights of its
own inhabitants is now clearly understood to be the common concern of all,
and opens its government to universal condemnation, he adds. 421
Now the
question is that despite having the principles of social justice applicable to
every kind of society or lest it could be said to the whole world, then what is
the reason behind its proper implementation and establishment. There is
another prominent element by dint of which the social justice could be
availed. These are responsibility and equality. But here the author compares
between the two forms and writes as follows:
Monotheistic religions are, we all know, confronted with the
conundrum: if God is good and omnipotent, how come there is so much
suffering in the world? and we are all fimiliar with the answer: because God
endowed us all with free will, so we, rather than God, are responsible for
everything bad about the world. To the response that this seems a pretty
rotten trick to play on people, the standard reply is that free will was
endowed on human beings as a punishment. Undoubtedly, the most famous
419
Ibid, pp.4-5 420
Ibid, p.27 421
Ibid, p.28
130
expression of this idea is the opening lines of Milton‘s Paradise Lost, in
which he promised to, tell us the story:
Of man‘s first disobedience, and the fruit
Of that forbidden tree, whose mortal taste
Brought death into the world and all our woe
With loss of Eden…422
The author says that the above view is interpreted differently in the
monotheistic religions. The Christianity marked this issue as the natural sin,
and today we find the best example of these sins, the name AIDS as the
God‘s punishment as diagnosed by American Divines
This is astonishing fact and is declared by Qur‟ân itself ―Indeed, We
sent our Messengers with the clear signs and we sent down with them the
Book and the balance so that men might uphold justice.‖423
The above verse indeed declares „Adl (Divine Justice), the establishment
of Justice as the objective of the mission of all the Prophets. The sanctity of
justice is so stressed that it is considered the aim of all Prophetic missions.
The significance and value attached to the issue of government and justice is
worth dealt in Nahj al-Balâghah.
The Nahj al-Balâghah deals with numerous problems concerning the
state and social justice, a few of which, God willing. The first problem, that
×aÌrat ‗Alî has discussed with this issue is the necessity and value of
state. In fact, he has repeatedly stressed the need for a powerful government.
One of the incident clearly indicates the establishment of justice, when
during days of ×aÌrat ‗Alî‘s (Rad.A) Khilâfah, ‗Abdullah bin ‗Abbâs came
to him and found him mending his old shoes with his own hand. Turning to
422
Ibid, p.132 423
Al-Qur‟ân(57:25).
131
Ibn ‗Abbâs, ×aÌrat ‗Alî‘s (Rad.A) asked him the worthness of the shoe. On
this Ibn ‗Abbâs replied that the shoe being more of him than authority over
Ibn al Abbâs if it were not to him a means for establishing justice,
recovering the rights of the deprived, and wiping out evil practices.‖ 424
In another sermon, there is a general discussion about human rights and
duties, where ×aÌrat ‗Alî‘s (Rad.A) states that every right always involve
Divine duties which Allâh has ordained are duties of people towards people;
they are framed in such a way that each right necessitates a duty towards
others; each right which benefits an individual or a group, holds the
individual or group responsible to fulfill some duty towards others. Every
duty becomes binding when the other party also fulfils his duty.425
But the
most important of the reciprocal rights that Allâh has made obligatory is the
right of the ruler over the subjects and the rights of the subjects over ruler. It
is a mutual and reciprocal obligation decreed by Allâh for them. He has
made it the basis of the strength of their society and their religion.
Consquently, the subjects are firm and steadfast. If the subjects fulfil their
duties toward the ruler and the ruler his duty to them, then righteous prevails
amongst them. Only then the objectives of the religion are realized, the
pillars of justice become established. In this way better conditions of life and
social environment emerge. The people become eager to safeguard the
integrity of the state, and the frustrate the plots of its enemies.426
Ayatullah Mutaharri writes regarding the value of justice in Nahj al-
Balâghah. He puts forward the example of man as a rational creature whose
thinking is both scientific and social. His arguments, intentionally or
unintentionally are based on certain principles and axioms, and all his 424
Sharif al-RaÌî, op.cit,Sermon.33,p.111 425
Ibid,Sermon:216,pp.470-471. 426
Ibid,Sermon:126,p.264
132
conclusions are drawn and judgments are based on them. The elucidation of
these facts could further be explained by his (man) confrontation with social
and moral problems, which inevitably lead to adopt some sort of values in
which he arranges all the issues.This order of hierarchy of values in which
he arranges all the issues. This order of hierarchy of values plays a
significant role in the adoption of the kind of basic premises and axioms he
utilizes. It makes him think differently from others who have differently
evaluated the issues and have arrived at a different hierarch of values. This is
what leads to disparity among ways of thinking.427
He also adds that, when Islam revolutionized the ways of thinking, what
is meant is that it drastically altered their system and hierarchy of values.
Justice is one of the values revived by Islam and given an extraordinary
status. Islam recommended justice and stressed its implementation but its
significance is that it elevated its value in society.
When once asked about the superiority of justice or generosity to ×aÌrat
‗Alî .He regarded this question to two human qualities that man has
always detested oppression and injustice and has also held in high regard
acts of kindliness and benevolence performed without the hope of reward or
return.428
Apparently the answer to the above question seems both obvious and
easy: Generosity is superior to justice, for what justice except observance of
the rights of others and avoiding violating them; but a generous man
willingly foregoes his own right in favour of another person. The just man
does not transgress the rights of others or he safeguards their rights from
427
Ayatullah Mutaharri,Glimpses of Nahj al- Balâghah,pp.89-91.Also see.
www.tawhid.org(Ayatullah Mutaharri, Sayr Dar Nahj al- Balâghah) 428
Idem
133
being violated. But generous man sacrifices his own right for another‘s sake.
Therefore generosity must be superior to justice. In true sense the above
reasoning appears to be quite valid when we estimate their worth from the
viewpoint of individual morality and generosity, more than justice, seems to
be the sign of human soul. But ×aÌrat ‗Alî replied in contrary to the above
answer gives two reasons for superiority of justice over generosity. Firstly
he says, justice puts things in their proper place and generosity diverts them
from their (natural) direction.429
At another place ×aÌrat ‗Alî (Rad.A) is of the view that Justice is the
general caretaker whereas generosity is a particular reliever. Justice is like a
general law which is applicable to the management of all the affairs of
society. Its benefit is universal and all-embracing; it is the highway which
serves every one. But generosity were to become a general rule, it would no
longer be regarded as such, adds Mutaharri.430
×aÌrat ‗Alî (Rad.A) concludes justice as the nobler of the two and possess
the greater merit. This way of thinking about man and human problems is
one based on a specific value system, rooted in the idea of the fundamental
importance of society. In this system of values, social principles and criteria
precede the norms of individual morality. The former is a principle, whereas
the latter is only a ramification. The former is a trunk, while the latter is a
branch of it. The former is the foundation of the structure, whereas the latter
is an embellishment.Here ×aÌrat ‗Alî adds the view point where he says
that the principle of justice is of crucial significance in preserving the
balance of society and winning good will of the public. Its practice can
429
Idem 430
Idem
134
ensure the health of society and bring peace to its soul oppression, injustice
and discrimination cannot bring peace and happiness even to the tyrant or
the one in whose internet the injustice is perpetrated. Justice is like a public
highway has room for all and through which everyone may pass without
impediment. But injustice and oppression constitute a blind alley which does
not lead even the oppressor to his desired destination. It could be further said
that there is a wide scope and room in the dispensation of justice. Justice is
vast enough to include and envelop everyone, he who being of a diseased
temperament finds restriction and hardship in justice should know that the
path of injustice and oppression is harder and even more restricted.431
Justice, according to this conception, is a barrier and limit to be
observed, respected, and believed in by every person. All should be content
to remain within its limits. But if its limits are broken and violated, and the
belief in it and respect for it are lost human greed lust, being insatiable by
nature, would not stop at any limit; further the man advances on this
interminable journey of greed and lust, the greater becomes his
dissatisfaction.
×aÌrat ‗Alî (Rad.A) regards justice to be a duty and a Divine trust; rather,
to him it is a Divine sanctity. He does not expect a Muslim who is aware and
informed about the teachings of Islam to be an idle spectator at the scenes of
in justice and discrimination.
According to ×aÌrat ‗Alî (Rad.A) justice is an element not to be
compromised. Moreover the elements like favoritism, nepotism, partiality
have been the tools essentially required for politics. This was the period of
Khilâfah when man had assumed to its power and captained the ship,
431
Ibid,Sermon.15,Vol I,p.71
135
profoundly detested these things. In fact his main objective was to struggle
and fight against this kind of politics.
This sermon is of the same context, where ×aÌrat ‗Alî (Rad.A) in reply to
his conspirators said, ―…Do you ask me to seek support through injustice [to
my subjects and to sacrifice justice for the sake of political advantage]? By
Allâh! I will not do it as long as the world lasts and one star follows another
in the sky [i.e I will not do it as long as the order of the universe exists].Even
if it were own property of Allâh and when I am His trustee?‖432
As we see the human nature it indicates, that the spiritual and
psychological factors are as important as the physical ones.
The approach of Nahj al-Balâghah to justice and human rights can be
scrutinized by so many sermons and even letters written by ×aÌrat ‗Alî
(Rad.A). In one of the sermons, the latter says,
―…Allâh has, by encharging me with your affairs, given me a right
over you and awarded you a similar right over me. The issue of
rights as a subject of discourse is inexhaustible, but is the most
restricted of things when it comes to practice. A right does not
accrue in favour of any person unless it accrues against him also, and
it doesnot accrue against him unless that it also accrues in his
favour.‖433
From the above passage this statement is quite clear that according to
×aÌrat ‗Alî (Rad.A), Allâh is the central fcaulty about justice, rights and
duties. But ×aÌrat ‗Alî (Rad.A)stands opposite to the Christian view where
Allâh has bestowed rights on only a handful of individuals solely responsible
to Him, and has deprived the rest of people of these rights, making them
432
Ibid,Sermon.126,Vol.II,p.264 433
Idem
136
responsible not only to Him but also to those who have been granted by Him
the unlimited privilege to rule others. As a result the ideas of justice and
injustice in regard to the relationship between the ruler and the ruled become
meaningless.434
In the same sermon ×aÌrat ‗Alî (Rad.A) says no individual,
however eminent and high his religious position, is not above needing
cooperation of the people in discharging his obligations and the
responsibilities placed upon him by Allâh.Again, no man, however humble
and insignificant in the eyes of the others, is not too low to be ignored for the
purpose of his cooperation and providing assistance.435
Again in the same Sermon, ×aÌrat ‗Alî (Rad.A) addresses the people in
the following way:
―…Do not address me in the manner despots are addressed [i.e do
not address me by titles that are used to flatter despots and
tyrants].In your attitude towards me do not entertain the kind of
considerations that are adopted in the presence of unpredictable
tyrants. Do not treat me with affected and and obsequious manners.
Do not imagine that your candor would displease me or that I expect
you to treat me with veneration. One who finds it disagreeable to
face truth and just criticism, would find it more detestable to act
upon them. Therefore, do not deny me a word of truth or a just
advice.‖436
×aÌrat ‗Alî (Rad.A) emphasizes that the rulers are the people‘s trustees
not their lords.MurtaÌâ Mutaharrî while scrutinizing the modern European
thinkers provides us an edge to believe in the Divine justice.He writes, the
dangerous and the misleading view became current in the thought of some
434
www.tawhid.org (Ayatullah Mutaharri, Sayr Dar Nahj al-Balâghah) 435
Ibid,Sermon.126,Vol.II,p.264 436
Idem
137
modern European thinkers interlinking in an unnatural fashion the belief in
Allâh on the one hand and the negation of people‘s rights on the other. This
correlation played a significant role in inducing a group to incline towards
materialism. Duty and responsibility to Allâh was assumed to necessarily
negate the duty and responsibility to the people. Divine obligations
completely displaced human obligations. The belief and faith in Allâh (who,
according to Islamic teachings, created the universe on the principles of truth
and justice) was considered to conflict with and contradict the belief in
innate and natural human rights, instead of being regarded as their basis.
Naturally belief in the right of people‘s sovereignity was equated atheism.437
Trusteeship of a man could be emphasized by one of the sayings of ×aÌrat
‗Alî (Rad.A) in Nahj al-Balâghah, where the rights of people are guaranteed
and their rights (people‘s rights) in other words could be specified that the
ruler is the protector and trustee of the rights of the people and responsible to
them. If one is asked as to which of them exists for the other, it is the ruler
who exists for the people and not vice-versa.
ii. Semblance of truth.
Once ×aÌrat ‗Alî asked his nephew (sister‘s son) Ja‘dah ibn
×ubayrah al-Makhzûmî to deliver a sermon, but when he rose for speaking
his tongue flattered and he could utter nothing, whereupon ×aÌrat ‗Alî
ascended the pulpit to speak and delivered a long sermon out which a few
sentences have been recorded here, ―Know that the tongue is a part of man‘s
body. If the man desists, speech will not cooperate with him and when
dilates, speech will not give him time to stop.Certainly, we are the masters
437
www.tawhid.org (Ayatullah Mutaharri, Sayr Dar Nahj al-Balâghah)
138
of speaking. Its veins are fixed in us and its branches are hanging over us.‖
438
In the sermon ×aÌrat ‗Alî (Rad.A) further adds, ―Know that –may
Allâh have mercy on you-you are living at a time when those who speak
about right are few, when tongues are loath to utter the truth and those who
stick to the right are humiliated. The people of this time are engaged in
disobedience. These youths are wicked, their old men are sinful their learned
men are hypocrites, and their speakers or sychophants.Their young‘s do not
respect their elders and their rich men do not support the destitute.‖439
iii. ×aqq and BâÏil (Right and Wrong)
Differentiating between ×aqq and BâÏil, ×aÌrat ‗Alî (Rad.A) speaks in
one of his sermons as follows, ―The basis of the occurrence of evils are those
desires which are acted upon and the orders that are innovated. They are
against the Book of Allâh. People co-operate with each other about them
even though it is against the Religion of Allâh. If wrong had been pure and
unmixed it would not be hidden from those who are in search of it. And if
right had been pure without admixture of wrong those who bear hatred
towards it would have been silienced.What is, however, done is that
something is taken from here and something from there and the two are
mixed!At this stage Satan overpowers his friends and they alone escape for
whom virtue has been apportioned by Allâh from before.440
438
Sharîf al-RaÌî, op.cit.,Sermon.231 439
Idem 440
Ibid,Sermon.50
139
iv. Poverty
When ×aÌrat ‗Alî assumed the Khilâfah, the first thing which he
did was that he endeavoured to eradicate the poverty of the people because
he knew fully well that though man has to suffer many hardships, indigence
is the greatest calamity for him. In one his letters written to his governor
×aÌrat ‗Alî (Rad.A) writes,
―Beware! Fear Allâh when dealing with the problem of the poor who have
non to patronize, who are forlon, indigent and helpless and are greatly
torn in mind-victims of the vicissitudes of Time. Among them there are
some who do not question their lot in life not withstanding their misery,
do not go about abegging.For Allâh‘s sake safe guard their rights; for on
you rest the responsibility of protection. Assign for their uplift a portion
of the state exchequer (Bayt-ul-Mâl), wherever they may be, whether
close at hand or far away from you. The rights of the two should be equal
in your eye. Do not let any preoccupation slip them from your mind; for
no excuse whatsoever for the disregard of their rights will be acceptable
to Allâh.Do not treat their interests as of less importance than your own,
and never keep them outside the purview of your important
considerations, and mark the persons who look down upon them and of
whose conditions they keep you in ignorance.‖441
In the same letter he (×aÌrat ‗Alî (Rad.A) stresses his governor to take
care of orphans and the aged who have no means (for livelihood) and not to
let them beg. He adds that this is heavy on the officers; in fact, every right is
heavy. Allâh lightens it for those who seek the next world and so they
441
Ibid,Letter.53,Vol.II,p.613.
140
endure (hardships) upon themselves and trust on the truthfulness of Allâh‘s
promise to them.442
Not withstanding the instructions conveyed to his governors, he
himself used to keep watch at the activities of his assistants. Once ×aÌrat
‗Uthmân bin ×anîf, then governor of Basrah attended the marriage party
hosted by a young and rich man of Basrah.When ×aÌrat ‗Alî came to
know about it, he wrote a letter to ‗Uthmân bin ×anîf reprimanding him in
these words, ―O‘ ibn ×anîf I have come to know that a young man of basrah
invited you to a feast and you leapt towards it. Food of different colors was
being chosen for you and big bowls were being given to you. I never thought
that you would accept the feast of a person who turns out the beggars and
invites the rich.‖443
The above statement expresses the heartily feelings of ×aÌrat ‗Alî
(Rad.A) about the indigent and needy persons as they do not consider
themselves to be fit for good deeds and excellent qualities, they can get rid
of this inferiority complex only when they become safe from poverty.
Freedom from indigence is the thing which extricates man from abjectness
and affliction and elevates him to the top of prosperity.Only at that time they
can believe in themselves and could become good citizens and can free their
hearts from the feelings of envy and grudge.
v. Government and society
This is one of the frequently discussed issue in Nahj al-Balâghah
which rather depicts that ×aÌrat ‗Alî was rather an able administrator who
knew the science of administration. His Sermons, Letters and instructions
throw light on his abilities and capabilities as an administrator. This issue is 442
Idem 443
Ibid, Letter.45,Vol:III,pp:576-577
141
considered to be of paramount importance and dealt with the duties of rulers
towards people, people‘s rights, the Islamic army and choice of
commanders, Courts of justice and qâdi‘s,Information and intelligence of the
state, and military intelligence, Bayt al-Mâl: Protection and guarding of
public treasury, Secretaries and record keepers of official matters(ministers
and officers),Businessmen and industrialists: administration of economic
affairs and government‘s supervision of economic matters of the state, The
oppressed and the deprived section of society and ruler‘s duties towards
them, Governor‘s direct contact with people for listening to their grievances
and people‘s rights to have access to rulers, Governor‘s personal
responsibility in certain matters, Direct supervision by governors and
government authorities of the state current affairs, Duty of governors visa
vis charges leveled against them, Pacts and peace treaties with other
states.So far as the human rights and duties are concerned, as already stated
that every right always involves two types.444
The above sermons provide us the information that if any ideal
political system, independent judiciary has the foremost power position, so
that every person can get his or her rights and if ruling class fails in restoring
the rights of people, they can get their rights through judiciary, because it is
444
One being the Divine duties Allâh has ordained us and the second being the duties of people
towards people. They are framed in such a way that each duty necessitates a duty towards others;
each duty which benefits an individual or group responsible to fulfill some duty towards others.
Every duty becomes binding when the other person also fulfils his duty. But the most important
of the reciprocal rights that Allâh made obligatory is the right of the subjects over the ruler. It is a
mutual and reciprocal obligation decreed by Allâh for them. He has made it the basis of the
strength of their society and their religion. Consequently, the subjects cannot prosper unless and
until the rulers are righteous. The rulers cannot be righteous unless the subjects are firm and
steadfast. If the subjects fulfill their duties toward the ruler and the rulers his duty to them, then
righteousness prevails amongst them. Only then the objectives of the religion are realized, the
pillars of justice become stable and wholesome traditions become established. In this way better
conditions of life and social environment emerge.The people become eager so safeguard the
integrity of the state, and thus frustrate the plots of its enemies.
142
natural that every person can commit wrong at any time. Therefore, being a
religion of nature, Islam, along within stressing upon the self-sustaining
social order, introduced an unprecedented and ideal judiciary system too.
×aÌrat ‗Alî‘s government was based upon the Islamic Principles
accordingly while he conveyed the instructions to his governors for
maintaining justice and equity, the examples of which have been quoted
earlier. Simultaneously ×aÌrat ‗Alî (Rad.A) established an ideal and
independent judiciary system as well. The principle which kept judicature
independent of, over and above an important feature of his government. He
was very particular about it. In this context he writes to Malik al-Ashtar445
―Allow him (judge) so much money (as remuneration) that he has no excuse
worth hearing fro not being honest ant there remains no occasion for him to
go to others for his meeds.Give him that rank in your audience for which no
one else among your chiefs aspires, so that he remains safe from the harm of
those around you.‖446
About the qualifications of the judges he writes in the
same letter,
―For settlement of disputes among people select him who is in your
view most distinguished among your people. The case (coming
before him) should not vex him disputation should not enrage him,
he should not insist on any wrong point, should not grudge accepting
truth when he perceives it, he should not lean towards greed and
should not content himself with cursory appreciation(of a mater)
with out going thoroughly into it. He should be most ready to stop
445
Malik al-Ashtar was a companion of ×aÌrat ‗Alî (Rad.A).He was the head of the Bani Nakha‘I
clan. He was a faithful disciple of ×aÌrat ‗Alî (Rad.A)He was a brave warrior and had acted as a
commander-in-chief of the armies of ×aÌrat ‗Alî (Rad.A)His valor had earned him the title of
―Fearless Tiger‖. ×aÌrat ‗Alî (Rad.A) had specially taught him the principles of administration
and jurisprudence. He venerated and loved ×aÌrat ‗Alî (Rad.A) sincerely. 446
Ibid,letter:53,Vol:III,p:603
143
(for pondering) at doubtful points, most regardful of arguments, least
disgusted at the quarrel of litigants, most patient at probing into
matters and most fearless at the time of judgment. Praise should not
make him vain and election should not make him lean to (any
side).‖447
Similarly the other set of instructions regarding the social issues given
by ×aÌrat ‗Alî (Rad.A) to respective provincial governors could be also
assessed by their message as depicted in the following letters
When ×aÌrat ‗Alî (Rad.A) appointed MuÍammad bin Abu Bakr as the
Governor of Egypt, he gave him the following instructions,
―Treat them (the Egyptians) with respect. Be kind and considerate
with them. Meet them cheerfully. Be fair, just and impartial in your
dealings so that even the influential persons may not dare take undue
advantage of your leniency and the commoners and the poor may not
be disappointed in your justice and fair dealings.O creature of Allâh!
Remember that the Almighty Lord is going to take an account of
everyone of your sins, major or minor and whether committed
openly or secretly. If He punishes you for your sins, it will not be an
act of tyranny and if He forgives you it will be because of His Great
Mercy and Forgiveness.‖448
On appointing Masqala bin Hubayrah al-Shaybani as the governor of
Ardshir Khurra (Iran), ×aÌrat ‗Alî (Rad.A) advised him in these words when
the latter came to know about the injustice made by the former,
―I have received certain information about you and if you have
actually done what is reported against you then you have verily,
displeased Allâh and have annoyed me. I am given to understand
447
Ibid, Sermon 53,Vol:I,p:135 448
Ibid,Letter:47,Vol:III,pp:596-597
144
that you are lavishly distributing State treasury among the bedouins
of your clan and among those Arab nomads who are loyal to you.
You know this wealth has been gathered by Jihâd in which many of
them were killed and many more of them were wounded. I swear by
Allah who gave life to plants and animals that if this accusation
against you proves correct then you will humiliate yourself in my
eyes and will lose the good opinion I have formed about you. Do not
imagine that the trust reposed in you by Allâh can be treated lightly,
do not ruin your religion otherwise you will be one of those whose
deeds are to be punished. Remember that all the Muslims who are
there or here have equal share in this wealth. Believing and acting on
this principle, they come to me for their share and receiving it from
me they return to their places.‖449
In another letter written to Aswad bin Qutbah, the Governor of
Hulwan, ×aÌrat ‗Alî (Rad.A) advices him in the following manner,
―... let it be known to you that if a ruler develops different
inclinations and favours about different people over whom he rules,
then his treatment with them will not be on the basis of equity and
impartiality. And this will not allow him to be just and fair to all. But
so far as justice and equity are concerned your treatment of all
should be fair and unprejudiced. Remember that nothing can
compensate for tyranny and oppression.‖450
There is an instruction given to one of the governors during ×aÌrat
‗Alî‘s Khilâfah which rather stands as an example of the Divine rule
where the latter advises the former to behave tolerantly towards the other
(Zimmis and minorities) in these words:
449
Ibid, Letter.46 450
Ibid, Letter.59,Vol.III,p.626
145
―...be it known to you that villagers and farmers of the provinces
under you, complain of your harshness, arrogance and cruelty. They
complain that you consider them mean, humble and insignificant and
treat them scornfully. I deliberated over their complaint and found
that if, on account of their paganism they do not deserve any
favourable treatment of extra privileges, they do not deserve to be
treated cruelly and harshly either. They are governed by us, they
have made certain agreements with us and we are obliged to respect
and honour the terms of those agreements. Therefore, be kind to
them in future, tolerate them and give them due respect, but at the
same time keep your prestige and guard well the position and honour
of the authority which you hold. Always govern with a soft but
strong hand. Treat them as they individually deserve, kindly or
harshly and with respect or with contempt.‖451
In the same context there is an instruction for Malik too where ×aÌrat
‗Alî (Rad.A) says, ―You should check their(executives) activities and put
spies on them, who should be truthful and faithful, because your watching
their actions secretly would urge them to preserve the trust and to be kind to
the people.‖ 452
×aÌrat ‗Alî adopted justice as the basis of his administration,
especially in matters of the distribution of wealth. He did not show any
discrimination between his subjects. Every one irrespective of his place in
the state administration, family or status received his due share. When ×aÌrat
‗Abdullah bin Zamma, one of the followers, came to him during his
Khilâfah to ask for some money from Bayt al -Mâl, ×aÌrat ‗Alî (Rad.A) told
him, ―This money is neither for me nor for you, but it is collected property
451
Ibid,Letter.19,Vol.III,p.532 452
Ibid, op.cit.,Letter.53
146
of the Muslims and the acquisition of their swords. If you had taken part
with them their fighting you would have a share equal to theirs, otherwise
the earnings of their hands can not be for the mouths of others."453
The above mentioned letters in fact provides us a lesson of the duty of
a ruler to keep vigil and watch over the activities of his governors. We
should consider the fact the there were no such advanced communication
facilities during ×aÌrat ‗Alî‘s (Rad.A) time, in spite of it he managed to get
information of the governors executed at different places. This rather shows
the efficiency of his intelligence department.
3. Ma„rifat al Kawn (Knowledge of Creation)
The concept of Creation is one such assumption of crucial significance
to the religion of Islam, and for that reason, also to the Islamic social
system.The word creation in Arabic terminology is termed as Khalq or
Takwîn. The most common relevant Qur‟ânic terminology for creation
involves the Arabic root Khalq.Its original meaning seems to have been
associated, much like the creation-related vocabulary of the Hebrew
Bible,with such things as working leather.
The Qur‟ân states that Allâh created the heavens and the earth in six
days.454
The human kind is also among His creations.An attempt is should
therefore be made below to assess the Qur‟ânic concept of Creation with
special reference to the Universe and mankind by a reflective study of the
relevant verses of the Qur‟ân.One of the central theme in the Qur‟ân is that
reflection upon creation (khalq) ratifies Allâh‘s peerless authority to
command and His unique prerogative to be worshipped. This in turn
453
Ibid,Sermon.230,Vol.II,p.492 454
Al-Qur‟ân(10:1-2)
147
indicates that the proper response to Him and to those who preach His
revelation is submission to His Will.
The Qur‟ân is insistent that Allâh, is the Creator (Badî„) of the
heavens and the earth. There are so many verses which signify that He is the
Creator of all things-the lowest, the highest and implicitly, all that is in
between.455
Indeed, His Being the Creator is a central reason that He is
deserving of worship for the entire Universe owes its existence to Him.
Moreover, as a Creator Allâh has no partners, no helpers and thus no peers.
The discussions on this theme depicted in Nahj al-Balâghah are of
varied nature. Some of them constitute the studies of the scheme of creation
bearing witness to Divine Creativity and Wisdom. Here, ×aÌrat ‗Alî
aforesaid about the whole system of the heaven and the earth, or
occasionally discusses the wonderful features of some specific creature like
the bat, the peacock or the ant, and the role of Divine design and the purpose
in their creation.
This Knowledge of Allâh deals with those sermons in which ×aÌrat ‗Alî
has mentioned about the creation of heaven and earth, creation of living
beings especially man, various aspects of human nature, the creation of
angels. In addition to the above knowledge provided by ×aÌrat ‗Alî (Rad.A),
he ascribes to the levels of Allâh‘s creation in the form of following sub-
headings:
455
Ibid,(2:117),(6:101),(2:54),(10:3),(12:101),(13:16),(21:56),(26:778),(35:1),(36:70),(39:46),
(62:40,62), (42:11),(46:3),(59:24),(64:2-3),(85:13),(91:5-6).
148
i. Heaven and the earth.
ii. Creation of the properties of living beings where ×aÌrat ‗Alî (Rad.A)
describes various animals like bat, ant, peacock and other birds. Here ×aÌrat
‗Alî (Rad.A) mentions about the necessity of their existence.
iii. Man where ×aÌrat ‗Alî (Rad.A) describes various aspects of human
nature.
iv. Angels in which he discusses their worship and utterances with special
reference to Jibra ‗îl and Mikâ ‗il.
v. Shaitân (Satan).
vi. Creation of man.
i. Creation of Heaven and Earth
The sermon related to this knowledge is divided into many parts .The
first part infact imparts us with the knowledge of the creation of Universe
(Earth and Heaven).Speaking on this theme, ×aÌrat ‗Alî (Rad.A) presents the
purpose and the background to creation of Universe by Allâh. Here ×aÌrat
‗Alî (Rad.A) mentions that Allâh is Being but not through the phenomenon
of coming into being. His presence in everything does not mean His physical
nearness to the objects He has created. His actions are without connotation
of movements and instruments. He is vigilant over every action of His
creation, when nobody among His creation is to be looked at. He is the One,
Who does not needs any company or whom He may miss in his absence.456
In this Sermon, while referring to Universe ×aÌrat ‗Alî holds that Allâh
initiated creation mostly initially commenced it originally, without
undergoing reflection, without making use of any experiment, without
innovating any movement and without experiencing any aspiration of mind.
456
Ibid, Sermon 1,Vol 1, pp.15-16
149
He allotted all things, their time put together their variations gave them their
properties and determined their features knowing them before creating them,
realizing fully their limits and confines and appreciating their propensities
and intricacies.457
From the above passage, it is a knowledgeable fact that this vast
Universe has a purpose to be get specified and systematized. Allâh
formulated its creation without going through experiments and reflections.
Allâh organized this Universe to came into existence under His Divine Will,
having certain repercussions.Continuing the same sermon, ×aÌrat ‗Alî
(Rad.A), refers to the creation of the atmosphere and its ingredients as strata
of winds in which Allâh flowed water into it, whose waves were stormy and
whose surges leapt one over the other. He loaded it on dashing wind and
breaking typhoons, ordered them to shed it back (as rain), gave the wind
control over the vigour of the rain, and acquainted it with its limitations. The
wind blew under it while water flowed furiously over it.
In the same part of the sermon, ×aÌrat ‗Alî (Rad.A) describes the
creation of wind in these words, ―Allâh after creation of wind made its
movement sterile, perpetuated its position intensified its motion and spread it
far and wide. Then He ordered the wind to raise up deep waters and to
intensify the waves of the oceans.‖458
Here, ×aÌrat ‗Alî classifies the action of wind at different levels i.e.,
when it is calm it gives cool effect and when it is raised beyond its speed it
washes away all the objects coming its way.The other passage from the same
sermon holds the view that Allâh raised the foam on to the open wind and
vast firmament and made there from the seven skies and made the lower one
457
Idem 458
Ibid, p.17
150
as stationary surge and the upper one as a protective ceiling and a high
edifice without any pole to support it or nail to hold it together. Then He
decorated them with stars and the light of meteors and hung in it the
shinning sun and effulgent moon under the revolving sky, moving ceiling
and rotating firmament.459
At another place in Nahj al-Balâghah, ×aÌrat ‗Alî (Rad.A) expounds
on the same theme, with a different view. He says that Allâh originated the
creation without following any example and He did not need any specimen
to be prepared and no such attempt has been done any known creator that
was before Him. This creation confesses under His Divine Will and their
existence itself indicates us to realize the argument furnished about knowing
Him and there will be no excuse against this feature of Allâh. The signs of
His Creative Power and standard of His Wisdom are fixed in the wonderful
things He has created. Whatever has been created is reason in His favour and
a guide towards Him. Even a silient thing is an approval of His existence and
could be a direction towards Him as though it speaks, and its instruction
towards the Creator is clear.460
In the same sermon, ×aÌrat ‗Alî provides us the knowledge about
the TawÍîd (Oneness of Allâh) and acquaints us with the fact that there is no
partner for Allâh. He is free of all the extremities, the wrongful followers
disclaiming their false gods.Quoting one of the verses from Qur‟ân, where
Allâh says, ―By Allâh, We were certainly in manifest error when equaled
you with the Lord of the worlds.‖461
×aÌrat ‗Alî (Rad.A) therefore condemns
the wrong-doers who enjoin Allâh to the idols and dress them with clothing
459
Idem 460
Ibid, Sermon.90,Vol.I,p.188.
461
Al-Qur‟ân,(26:97-98).
151
of the creatures by their imagination and presents a best picture of Allah in
the following words,
… I stand witness that whoever equated Him with anything out
of His creation took a match for Him and whoever takes a
match for Him is an unbeliever, according to what is stated in
His unambiguous verses and indicated by the evidence of His
clear arguments.462
Continuing TawÍîd in the same sermon, ×aÌrat ‗Alî (Rad.A) affirms
about the greatest perfection in Allâh‘s creation. Producing the views about
the greatest perfection of Allâh, ×aÌrat ‗Alî (Rad.A) says that Allâh has
made everything confined and given a firm limitations to every creation He
has constituted, its working is fixed that means every creation has its own
purpose. Every creation has been been provided with the fixed direction it
has no right to transgress the limits of its position and is infinite. Every
object so founded by Allâh did not disobey even at the first command given
by Him to move at His Will which implicates that all matters are governed
by His Will. Giving the same context as stated before in the previous
sermon, here ×aÌrat ‗Alî (Rad.A) adds one more thing in making the
creation, that is Allâh produced all the varieties of things without exercise of
imagination, without urge of an impulse, without any experiment taken from
the vicissitudes of time and no partner as such assisted Him in creating
wonderful things.463
462
Ibid, Sermon .90, Vol.I, pp:187-189
463
Ibid, Sermon.90,Vol.I,pp.187-189
152
In the same sermon, ×aÌrat ‗Alî provides the information about the
completion of universe by Allah‘s orders and how every creation bowed to
His obedience and responded to His call. He also says, that the laziness of
any slug or the inertness of any ignorant continued through its actions. So
Allâh straightened the curves of the things and fixed their limits. Then Allâh
created coherence in their contradictory parts and joined together the factors
of similarity. With this perfection He diversified His creation in limits,
quantities, properties and shapes. This new creation was made firm,
configured and invented as Allâh wished them to be.464
In the same sermon,
×aÌrat ‗Alî (Rad.A) mentions about the arrangement of depressions and
elevations of the openings of the sky, by joining the breadths of its breaches
and has joined them with one another. By making so, He made easy for
angels to approach its heights, who came down with His commands and
those angels who go up with the deeds of the creatures. At its vapour state at
once the links of its joints joined up. By opening up its closed door, Allah
puts the sentinels of meteors at its holes, and held them with His power from
falling them into the vastness of air.465
Then he continued by saying that the commandment of Allâh, it remained
stationary and became obedient. Giving the examples of sun and moon,
×aÌrat ‗Alî (Rad.A) elaborates the purpose of their creation. He says that the
bright form of sun indicates day ant the gloomy moon as symbolizes the
night. He also randomized them into the orbits and gave them motion, which
also signifies their obedience towards Allâh. And the stars who covers this
sky are the wonderful creation of Allâh, which are fixed in a way that they
look like glitters in the darkness. These stars are being divided into moving
464
Idem 465
Idem
153
stars, fixed stars, descending stars, ascending stars, ominous stars and lucky
stars.466
ii. Creation of Angels
In the Sermon, ×aÌrat ‗Alî refers to the creation of Angels, in
which he views them as those special creatures of Allâh who are made with
the special qualities.Their diversification provides us that knowledge of
Allâh which remains constant and confined to Him alone. These angels
living in the skies have been classified into different categories. The first
category is in prostration and do not kneel up. The second category is in
kneeling position and do not stand up. The third category is in array and do
not leave their position. Finally the other category is in extolling Allah and
do not get tired. They are not affected by the processes as sleep or the slip of
wit or languor of the body or forgetfulness.467
He also elaborates here, that they work as the trusted bearers of His
message, served as the speaking tongues for His Prophets (Alaihum.Salâm)
and carry to and fro His orders and injunctions. These angels also are the
protectors of His creatures and guards of the doors of the gardens of
Paradise. And some angels are created in such a way that their position is
fixed on earth but their necks are protruding into the skies, their limbs are
spreaded out on all sides, their shoulders are in accord with the columns of
the Divine Throne, their eyes are down before it, they have spread down
their wings under it and they have rendered between themselves and all else
curtains of honour and screens of power. They do not think of their Creator
466
Idem. 467
Ibid, Sermon 1,Vol.I, p.17
154
through image, donot impute to Him attributes of the created, do not confine
him within abodes and do not point at Him through illustrations.468
In the same sermon, ×aÌrat ‗Alî mentions the creation of angels in
another way, where, he refers them as the new (variety of) the inhabiting
creatures of His (Allâh) skies and populating the higher strata of His realm.
He elaborates the fact of concealment and in the veils of Allâh‘s Greatness.
They are created in different shapes and with diverse characteristics. In
addition to this feature, of these angels also have wings which glorify the
sublimity of His (Allâh‘s) honour, he adds.
While referring to the Qur‟ânic verse ―But they are rather honoured
creatures who do not take precedence over Him in uttering anything, and
they act according to His command.‖469
that rather signifies, that Allâh made
them trustees of His revelation and sent them Prophets as holders of His
revelation and sent them to Prophets as holders of His injunctions and
prohibitions. Allâh has immunized them against the curling of doubts. That‘s
why none among them goes astray from the path of His Will. He has
benefited them with succour and has filled their hearts with humility and
peace. They are not burdened with sins and are not affected by the change of
days and nights. Evil thoughts do not lean towards them to affect their
imagination with their own rust. Moreover, their faith is different from
human faith. They are occupied in His worship which made them carefree
and realities of faith have served as a link between them and His knowledge.
This belief made them concentrate on Him. They only served for His orders.
Languor does not affect them despite their long affliction, which means that
they have a firm commitment to the will of Allâh. Their body is stable
468
Ibid,Sermon.90,Vol.I, p.190 469
Al-Qur‟ân (21:26-27)
155
without any movement in their parts. Their worship too is different and they
do not change their postures while prostrating, in order to disobey His
(Allâh‘s) commands. Unlike, the humans they did not render themselves into
divisions on the grounds of differences of degree of courage. In this way
they are undivided and true devotees of Faith. They are always ready to
perform the commands of Allâh and in this way this worship increases their
knowledge and honour of their sustainer extends in their hearts.470
Moreover, depicting their special characteristic feature he says that
Satan does not overpower them because they did not differ (among
themselves) about their sustainer. They are fully united and this bond did not
disperse them.471
iii. Creation of animal species
×aÌrat ‗Alî speaks about the bounties of Allâh, in which he makes
the people aware of the rewards to them by Him (Allâh).In this sermon,
×aÌrat ‗Alî (Rad.A) stressed them (his subjects), to look them carefully. He
also provides them the knowledge of the creation of the human body and the
fashion in which it is superior than the other creatures. In addition to this,
×aÌrat ‗Alî (Rad.A) also speaks about the providence of the livelihood which
a person earns according to his own perception. Allâh is the Oft-giver of the
provisions and He does not forget and feeds them according to their fitness
which show His kindness and does not deprive it, even though it may be in
dry stone or fixed rocks.472
These animal creations include:
470
Ibid, Sermon.90,Vol.I,p.190 471
Idem 472
Ibid,Sermon.184,Vol.II,p.385
156
Creation of Locust
About its creation, ×aÌrat ‗Alî says that Allah gave it two red
eyes, lighted for them the moon-like pupils made for it small ears, opened
for it a suitable mouth and gave it keen sense, gave it two teeth to cut with
and two sickle-like feet to grip with. The farmers are afraid of it in the
matter of crops since they cannot drive it away even though they may join
together. The locust attacks the fields satisfies its desires (of hunger) from
them although its body is not equal to a thin finger.473
Creation of Bat
This knowledge of Allâh is exemplified by His delicate production,
wonder creation of bat and deep wisdom which He shows in their
constitution which keep hidden in the day light although reveals everything
else, and and are mobile in the night although the night shuts up every other
living being; and how their eyes dazzled and can not make use of the light of
the sun so as to be guided in their movements and so as to reach their known
places through the direction provided by the sun. In their formation, Allâh
has prevented them from moving in the brightness of the sun and confined
them to their places of hiding of going out at the time of its shinning.Their
eyelids which remain down in the day and become functionable as lamp at
night; in order to search their livelihood. The darkness of the night does not
hinder their sight nor does the gloom of darkness barricade them to move.
After the appearance of morning when the sunrays enter upon the creatures
in their holes, the bats at once pull down their eye lids and remind the
collection of the things they have collected during the night. It is Allâh who
gives them such impetus by way of provision to feel them at any
473
Idem
157
cost.474
Moreover, their wings which are fleshy and are raised when they
require to fly upwards. It is in credible to see their cosmos which only look
like the ends of ears without feathers or bones. These wings are bestly
designed in such a way that they are neither too thin to be turned in flying
nor too thick to be heavy. Their young ones too seek refuge in joining them
in their flight. The young ones hold their parents in flying until they
themselves get able to rise up and begins to recognize the areas of living and
interest.475
Creation of Peacock
About its creation, ×aÌrat ‗Alî says that it is one of the most
amazing among the creation of birds. While elaborating its constitution
which Allâh has invented, ×aÌrat ‗Alî (Rad.A) compares it with sail of a boat
being pulled by the sailor, when it spreads out its folded tail and raised it up
so as to cast a shade over its head. This is the feature of female. The peacock
walks with vanity and pride, and throws open its tail and wings and laughs
admiring the handsomeness of its dress and the hues of its necklace of gems.
But when it casts its glance at its legs it cries.
Speaking about the perfection of Allâh‘s Creation, ×aÌrat ‗Alî (Rad.A)
conveys the most important point that He (Allâh) has confined everything,
which made the limits firm and He has fixed its process making the working
delicate. In this way every object obeys the commandment of Allâh and it
could be said that they can not cross the limits propounded by Allâh. He
produced the things without exercise of imagination and moreover His
creation is full of perfection without any partner who could assist Him in
474
Ibid,Sermon.154,Vol.II,p.311 475
Idem
158
originating these wonderful things.476
He completed the creation of these
things by His order and everybody responded his call and bowed down to
His obedience. ×aÌrat ‗Alî , here views that the shapes, sizes, quantities,
properties are the varieties in His (Allah) creation conveys the purpose
behind their invention and the similarities and the contradiction He gave
them.477
Besides, all this Allâh has also provided wonderful creations including
the living, the stationary and the movable creatures. There are such
established clear proof which show His delicate creative power and great
might that minds bend down to Him in paying gratitude thereof and in
submission to Him and debates of His Oneness strike our hearing.The
production of birds of different shapes, which stay in the burrows of the
earth, in the openings of high passes and on the peaks of mountains.These
birds possess various kinds of wings, and different characteristics. They are
functionable by authority of Allâh. Their wings are made to flutter in the
expanse of the vast firmament and the open atmosphere. Their organization
is based on existence from non-existence in peculiar external shapes, and
composed them with joints and bones covered with flesh. He prevented
some of them from flying easily in the sky due to their heavy bodies and
allowed them to use their wings only close to the ground. In addition the
different colours set by the Creator (Allâh) by His delicate might and
exquisite creative power. Among them some birds are given different
colours and the others are dyed with one colour than that with which they
are tinted.
476
Ibid,Sermon.90,Vol.I,pp.188-189 477
Idem
159
iv. Creation of Man
It is evident that there is no alternative for a thinking man but to believe
that there must, and, therefore, does, exist the Living Supreme Authority and
Creator of the universe and the Creator of mankind. From this idea the
following questions may naturally arise.
What was Allâh‘s object in creating man?
After creating him has He ceased to have any further relation with
him, and he left him to his own resources?
How far is man free in his actions? Is he responsible to his Creator for
his actions in this life?
If the Creator continues His relation with mankind, what is the object
of man‘s activity in life? Is he only to live and die like other animals?
What distinguishes man from other (lower) animals? What should be
the object to that distinction?
Is man self sufficient for this life, or is he in need of guidance,
direction and control for living good life as intended by his Creator?
What are man‘s potentialities and capacities, and what are their
values?
If religion is to be the only source of man‘s guidance, what should
such a religion be?478
This brings us to the consideration of the questions mentioned above that
though each of them independently considered has real importance, are
different aspects of the fundamental problem of man‘s earthly life and his
relation with his Creator. They are so connected with each other that they
cannot be separately discussed. There analysis is more mental than 478
Allama Inayatullah Khan al-Mashriqi,God,Man And Universe,Al-Mashriqi Dâr ul-
Ishât,New Seelampur Delhi,Aug 2001,p.77.
160
descriptive. An account of the one would include partial consideration of
some of the others. Mankind is the highest and noblest creature in the animal
kingdom. Evidently, man is the ruler, the governor of the earth. He is far
above other living creatures. His bodily structure, his erect posture, his
reason with the faculties of thought and its expression, and moral faculty,
establish his superiority, raise him to a far excellent ascendant position, and
make him supreme on the earth. He possesses not only the sense of self-
preservation and the desire to live on, but he is also anxious to improve his
material and mental conditions.479
Moreover, some questions confront us and enhance the difficulty of
solving the problem of ‗purpose of creation of Man‘. Al-Qur‟ân speaks
regarding this that Man is created from the best material which distinguishes
him from rest of the animals, with the features of reason, discernment of
good and evil, the power of formation and expression of thought, capacity
for almost unlimited improvement, resourcefulness, sociality, morality,
religious and spiritual senses and many other qualities are self evident hall-
marks of humanity, and it is not needed to discuss them.He is bestowed by
two aspects, rational and sipirtual.The rational aspect includes the expression
of all those characters which are related to his corporeal life, whereby his
bodily comfort, pleasures, gratification of desires, worldly prosperity and
such other conditions are determined , and his unique position as a civilized
animal is established. The spiritual aspect is one that establishes his relation
with supernatural realities and this aspect raises him far above a rational
living organism, which ,as, a matter of fact, constitutes the essence, the soul,
of all life, and which bestows upon man the privilege of immortality to
mortality, and which defines and distinguishes evolution as a great
479
Idem
161
purposeful force, gradually elevating him, purging him of evil , the
necessary accompaniment of all bodily life and exalting him to become fit
for the holy presence of his Creator.480
Man is naturally endowed with inquisitiveness, observation, reflection,
reason, common sense, discernment of good and evil, or right and wrong,
expression of thought, will, determination and freedom of choice-all under
the limitations of his life, under which he is free to choose and act. This is
the psychological development of man from his birth to his death, and of the
mankind from their primitive conditions to the present stage. These
limitations determine the extent and scope of his activities. Along with
inherent intellectual qualities man possesses spiritual sense, primarily a
vague idea of the existence of some superhuman agencies or powers which
influenced or modeled man‘s destiny for good or for ill and protected or
saved him from impending troubles.
Considering ×aÌrat ‗Alî‘s intellectual and spiritual richness, it is not
difficult to find the answers to various problems and the issues which the
humanity is facing , provided one is patient and sincere in his quest .As
regards the creation of man, there are so many verses in the Qur‟ân which
clearly uphold the idea of growth and evolution.
Allâh created man from clay-a drop of sperm- a cot of blood-a foetus
lump, bone clotted with flesh.481
and then shaped him in the best
form.482
480
Ibid, P.103. 481
Al-Qur‟ân (22:5) (23:12-14) (66:2) 482
Ibid, (65:4-6)
162
In other words, these Qur‟ânic verses testified that the creation of man
has done through the process of evolution.
Allâh created man from dust.483
Or clay.484
potter‘s clay.485
Fermented
clay.486
This Qur‟ânic view is also rendered by ×aÌrat ‗Alî in one his
sermons in the following manner, where he says, ―Or look at man whom
Allâh has created in the dark wombs and layers of curtains from what was
flowing semen, then shapeless clot, then embryo, then suckling infant,then
child and then fully grown up young man. Then He gave him heart with
memory, tongue to talk and eye to see with, in order that he may take lesson
(from whatever is around him) and understand it and follow the admonition
and abstain from evil.‖487
In the same sermon, ×aÌrat ‗Alî speaks about the attainment of
normal growth of man and his structure and gaining its average development
when he fell in self-conceit and got perplexed. He started desiring and got
immersed in fulfilling his wishes for pleasures of the world and his
mercenary aims.He neither feared nor got frightened of any apprehension
and died infatuated with vices .He spent his short life in rubbish pursuits. He
earned no reward nor did he fulfill any obligation fatal illness overtook him
while he was still in his enjoyments and perplexed him. He past the night in
wakefulness in the hardships of grief and panic ailments in the presence of
real brother, loving father, wailing mother, crying sister, while he himself
was under maddening uneasiness, serious senselessness, fearful cries,
483
Ibid (3:52) (30:20) (40:67) (45:11) 484
Ibid (23:12) (6:2) (32:7) (37:11) 485
Ibid (55:14) 486
Ibid (15:26) 487
Sharîf al-RaÌî, op.cit., Sermon.82,Vol.I, p.171.
163
suffocating pains, anguish of suffocating sufferings and the pangs of
death.488
After the constitution of man, Allâh then proportioned and stabilized
man leading him through the different phases of his life giving him the
beautiful shape he intended, supplying him with the sense of hearing and
seeing and blowing his spirit into him or uttering the creational imperative
‗be‘ (kun, fa-Yakûn)489
while at once He fixed his death term.490
These stages of the organization of man do not necessarily refer only
to the mythical context of the creation of ×aÌrat Âdam (Alaihi.Salâm) but
may perhaps apply as well to the empirically known process of human
reproduction in which Allâh takes an active part, forming the human being
in the womb of the mother.491
Like the creation of universe, man was also
organized for a purpose. Two specific purposes behind his creation are
explicitly mentioned by the Qur‟ân.Primarily to serve Allâh for testing his
goodness.In other words, man was created to serve Allâh, to worship Him,
to obey Him and to follow His instructions492
, and secondly to act with
responsibility, so that Allâh may judge his goodness by his behaviour.
These two goals have been further alluded to in the description as to
how Allâh offered al-Amânah (trust) to all spiritual and physical entities but
they covered in object alarm while man aacepted the burden 493
and in the
narration as to how Allâh took a covenant from mankind that they would
488
Idem 489
Al-Qur‟ân (7:172) 490
Ibid,(82:7),(40:67),(64:3),(7:10),(32:9),(3:59),(40:68),(3:59),(6:2) 491
Ibid,(3:6) 492
Ibid,(101:56),(11:7) 493
Ibid,(33:72)
164
obey Him as their Lord.494
(Thus Allâh introduced a new element in the
purpose of creation of man i.e., ―the responsibility of action‖.
×aÌrat ‗Alî depicts the same view when speaks on the creation of
man and sending down the Prophet.He proceeds in his findings in the
following words, ―When He (Allâh) has spread out the earth and enforced
His commands He chose Âdam (Alaihi.Salâm) as the best in His creation
and made him the first of all creation. He made him to reside in Paradise and
arranged for his eating in it, and also indicated from what He had prohibited
him.He told him that proceeding towards it meant His disobedience and
endangering his own position.But Âdam (A.S) did what he had been
refrained from, just as Allâh already knew beforehand.Consequently, Allâh
sent him down after accepting his repentance, to populate his earth with his
progeny and to serve as a proof and plea for Him among his creatures.‖
In the same sermon, ×aÌrat ‗Alî comments that inspite of man‘s
liability to neglect it, ×aÌrat Âdam (A.S) still figures as the first among the
Prophets with whom Allâh entered into the covenant and is the prototype of
the vicegerent of Allâh on the earth, destined to reign in truth. The notion of
fatal sin committed by Âdam (A.S) and passed on to mankind does not exist
in the Qur‟ân.495
Allâh then appointed the man His khalîfah (Vicegerent) and
for that reason, made everything in the universe subservient to him. This had
been further alluded to in the narration of the creation of ×aÌrat Âdam (A.S)
and ×aÌrat Hawa (Eve) (A.S) and their fall.496
494
Ibid,( 7:172) 495
Idem 496
Ibid,(2:30),(4:166),(14:32-34),(16:10-18),(2:30-35),(7:10-25)
165
Man is the only creation of Allâh, who has been given both the
responsibility and power of choice.Corresponding to the physical laws;
Allâh has set up a pattern of behaviour for man too. In other words it could
be said that there is a proper form of human conduct or a right way to live.
Moreover there is no inner compulsion in case of man as it is found in the
rest of creation. Man is alone that creature in the universe, who has been
provided with faculty of determination i.e., to conform or not to conform.
One more quality is associated with him i.e., eternal righteousness for man.
It is two dimensional by which man shows his tendency to behave towards
his Creator and his fellow creatures. The human condition was thus
understood to be governed by the anticipation of a person‘s Ajal (his
time).the inscrutable will of a dark, blind, semi-personal being, Dahr (fate)
from whose strong grip there was no escape.
Thus a man is always confronted with Dahr, a superior power which
wastes his strength and eventually overwhelms him, if he himself does not
fore stall its blow by exposing himself to the worst dangers, thus inviting
death itself to hit him before the appointed time. Al-Qur‟ân testifies that
humans are not only provided for materially, being accommodated in
surroundings that sometimes reflects material abundance, but also spiritually
since, Allâh takes all responsibility for their dignity by inviting them to
accept His guidance. Nothing is left to an unpredictable fate, everything is
measured in advance.497
From the above narrations, it implies that the human body is made
according to two dimensional strategies or two orders physical and moral or
spiritual order. Primarily the physical order pertains to the physical nature of
man, such as his birth, growth, decay and death as well as the mechanism of 497 Ibid, (78:6),(55:10-13),(54:49)
166
his sensibility. Secondly the moral or spiritual order in which the laws
operate with an option, and in which the man alone is privileged to live.
Hence, man is fettered by his physical nature, his activities are guided by the
physical laws, there is no doubt in saying that his moral or spiritual nature
tends him free to act and stands superior to the rest of the creation i.e., he is
made conscious and free. This freedom however carries a high stake with it
due to charged with personal responsibility for his actions498
or it could be
said that man‘s fate has been fastened round his neck.499
In accord with his
mundane career, the man is supposed to take good and to shun evil. If he
follows the rules and principles as ordained by his Creator then he surely
will receive reward for this kind of act. The qualities like goodness, justice
and righteousness constituted under the guidance of the Creator.
Al-Qur‟ân states that it depends on man to rise to the highest of the
high and can fall lowest of the low,500
, because he has been made the
architect of his fate and has been invested with ‗honour‘501
and
Khalîfah.502
But man being ambivalent creature proves ungrateful to his
Creator and Benefactor, forgets his mission and goes astray503
yet Allâh is
Merciful and Compassionate and does not leave man alone.Therefore,He
send Prophets with the Books to every community from time to time in order
to bring them to the right path. The background to it was also to reminding
the man of the stake of his life and responsibility for warning him of the
consequences of his evil way forgiving good tidings to the righteous among
498
Ibid,(4:165) 499
Ibid,(17:13-15) 500
Ibid,(55:4-6) 501
Ibid,(17:70) 502
Ibid,(6:166) 503
Ibid,(50:6-8,116:6)
167
them504
Allâh enhanced this ability of man by investing him with a spark of
Divine spirit and fortified him with the requisite capabilities, knowledge and
wisdom, language and expression.505
Elaborating the attributes of Allâh, ×aÌrat ‗Alî says that the
perception about Him is not possible through the senses and no space could
occupy Him, eyes may not be able to see Him and He could not be veiled.
The proof of His eternity is known through the existence of His creation. He
(Allâh) also by origination gives us the knowledge about the dissimilarities
of the things towards Him.His Highness and being just to His creatures. His
equal treatment to His creatures shows Justice over them, in His commands.
The evidence of His Ever-Being is provided through the creation of different
things, which reflects the marks of incapability of His eternity.506
Moreover, ×aÌrat ‗Alî (Rad.A) enumerates Allâh as the One Being
who is uncountable, Everlasting without any confinement, existent without
any support. The things to be seen stand witness to Him without confronting
him. Imagination is the thing which can not encompass Him. He manifests
Himself to the insight with the help for the originality and refuses to be
imagined by the inspiration. Vision serves as the arbiter in this matter. His
size could not be measured by the size, volume or vastness, nor His
greatness is due to extension of His limits to the utmost and extensiveness of
His frame. But He is big in position and great in authority.507
504
Ibid, (6:131-132,10:47,16:36,4:163-165,2:2,13) 505
Ibid,(25:29,32:9,2:31,105:4) 506
Ibid,Sermon.184,Vol.II,pp.383-384 507
Idem
168
Perceiving the levels of creation, ×aÌrat ‗Alî examines that even
the smallest thing in invention contains all the smallest thing in invention
contains all the necessary functions as found in the biggest creatures, and
each will perform the same manifestation of nature, workmanship and
demonstration, and the ratio of each to Allâh‘s might and power will be
definitely the same, whether it be as minute as or big as a date-palm. This
also indicates that the invention of small thing implies easy for Him, while
making of a object is difficult for Him. In accord with this the diversity of
colour, volume and quantity also replicates the of dictates His sagacity and
expediency but on account of creation itself there is no difference between
them. Therefore this uniformity of the constitution is a proof of the Oneness
and unity of the Creator.508
v. Creation of Shaitân (Satan)
In one of the sermons ×aÌrat ‗Alî viewed Shaitân as that creature
of Allâh about whom Allâh has restricted and confined man to follow his
path. Shaitân is the oft-enemy of man and Allâh has left no excuse against
this enemy. He has warned you of the enemy that steals into hearts and
stealthily speaks into ears, and thereby misguides and brings about
destruction, makes (false) promises and keeps under wrong impression. He
represents evil sins in attractive shape, and shows as light even serious
crimes. He often deceived his comrades and exhausted the pledge he begins
to find fault with he presented as good, and considers serious what he has
shown as light and threatens from what he had shown as safe.509
508
Idem 509
Ibid,Sermon.82,Vol.I,p.170
169
In the same sermon ×aÌrat ‗Alî (Rad.A) also warns against the ill
effects of Shaitân as he (Shaitân) leads to astray, ―…you should fear lest
Shaitân infects you with his disease, or leads you astray through his call, or
marches on you with his horsemen and footmen.‖510
In the same sermon
×aÌrat ‗Alî (Rad.A) describes about the vanity of Shaitân and his boasting
about ignorance .Here ×aÌrat ‗Alî (Rad.A) gives another type of Shaitân in
the form of haughty leaders and elders.He further says that obeying them is
to obey Shaitân.511
4. Ma„rifat al-Hujjah (Knowledge about proofs of Allâh)
Prophethood (Nabûwwah) is among the subjects which have been
dealt within the Nahj al-Balâghah and a discussion about which can help us
to understand one of the basic principles of Islam.Infact, it is not only a
subject which can be followed throughout the Nahj al-Balâghah but one of
the most important and fundamental principles of Islamic ideology. In order
to analyze and understand the numerous matters of Islamic thought and
ideology, the principle of Prophethood is an axis around which these matters
can be discussed as well. The social and revolutionary dimensions of TawÍîd
can only be clarified when we discuss it within the vast spectrum of the
matters concerning Prophethood. and the different dimensions of
Prophethood can be pointed out and analyzed with the support and
explanation of ×aÌrat ‗Alî‘s sayings.
510
Ibid,p.403 511
Ibid,p.405
170
Now the question arises, that how can Divine guidance be imparted to
man, so it becomes important to keep in relative position of Allâh and man,
the Creator and the creature, the Creator of the earth and of the whole
Universe with whatever it contains. The relative position of a man as a
creature with other created beings (the sun, the moon, the stars, and the
myriads of living creatures, plants and lifeless matter that make up our earth)
could be also bewildered in thinking out these comparisons.
In this section ×aÌrat ‗Alî (Rad.A) views about the following aspects can be
summed up:
Prophetology; characteristics and aims of the Prophets, their
companions and families.
Specific remarks about the lives of ×aÌrat Âdam, ØâliÍ, Mûsâ, Hârûn,
Banu Isrâ‗îl, Dâwûd, Sulaimân and ‗Îsa.
Life and family of Prophet MuÍammad (SAW) Ahl al-Bayah, major
event of Sîrah of the Prophet.
The Khilâfah and Immâmah with specific references to the leadership
of Ahl al-Bayat.
Issues related to the Bayah (Oath of Allegiance).
×aÌrat ‗Alî‘s (Rad.A) own role in the advancement of the cause of
Islam.
According to ×aÌrat ‗Alî Prophethood could be viewed as that
historical reality and an unquestionable event, where revelation and its
matters will not be discussed. Undoubtedly, Prophethood has existed as a
phenomenon in the history of mankind. There is no difference of opinion in
this regard between us and those who disbelieve in it. However, the
difference lies in the interpretation of this event and the message it conveys.
171
In fact, no one denies such personalities as Mûsâ, ‗Îsâ and other Prophets.
Whether or not the history of their lives be more or less known or vague.
History reports that all of them have existed, writes Ayatullah Khamenei.512
The author has analyzed this historical event in the form of following points:
The social background to the event of the Prophethood.
The origin of appearance and the class of people to which the
Prophets belong.
The Prophets were the Chosen people.
The aim behind the message of Prophethood.
The duties and the responsibilities ordained to them.
Prophetic call to people with its social, political, economic and
revolutionary dimensions.513
The crux of the above mentioned points will definitely shed light on
different aspects of social reality and acquaint us with vast scope Islamic
thought in accordance with Nahj al-Balâghah and with some Qur‟ânic
verses along with the mental reasoning to interpret ×aÌrat ‗Alî‘s (Rad.A)
view about Prophet hood.
The first point which is relevant is to see the grounds available for the
manifestations of Prophethood. It could be viewed at several occasions
where this point will be scrutinized. In one of the sermons speaking about
TawÍîd (monotheism),the creation of heavens and the earth, the angels and
other matters, the appearance of Prophets and the background to
Prophethood in general, ×aÌrat ‗Alî says,
512
Ayatullah Khamnei,Lessons from Nahj al-Balaghah,SepehrTehran,1984/1404,p.18 513
Ibid,pp.19-20.
172
―From his progeny (Âdam) Allâh chose Prophets and took their pledge
for His revelation and for carrying His message as their trust. In the course
of time, many people perverted Allâh‘s trust with them and ignored. His
position and took partners along with Him. Satan turned them away from
knowing Him and kept them aloof from His worship. Then sent His
Messengers and series of His Prophets towards them to let fulfill the
pledges of His creation, to recall to them His bounties….Allâh never
allowed His creation to remain without a Prophet deputed by Him, or a
book sent down from Him or a binding argument or standing plea. These
Messengers were such that they did not feel little because of smallness of
their number or of largeness of the number of their falsifiers. Among them
was either a predecessor who would name the one to follow or the follower
who had been introduced by the predecessor.514
The last part of this
quotation reveals some peculiarities of the community in the ‗Age of
Ignorance‘, in which Prophets were sent by Allâh to people. These
peculiarities are here under explained in the light of Qur‟ân.515
Continuity is one of the main points in the discussion of Prophethood. In
the first Sermon, ×aÌrat ‗Alî (Rad.A) aims at picturing the line of
Prophethood as a consistent and continuous line in the course of history
extending to the time of the Prophet of Islam. Infact, never in the course of
history has there been a time or place devoid of a Prophet has lived among
people appointed by Allâh to provide them with good tidings or to make
them fear or there has been something left behind by a Prophet, which the
people obeyed as they obeyed the Prophet himself.
514
Sharîf al-RaÌî,op.cit.,Sermon.1,Vol.I,p.19 515
Al-Qur‟ân,(17:23),(36:60),(7:172)
173
In the same sermon ×aÌrat ‗Alî , interprets the Prophethood of
MuÍammad (SAW) in these words,
―... Allâh deputed MuÍammad as His Prophet, in fulfillment of
His promise and in completion of His Prophethood.His pledge had
been taken from the Prophets, His traits of character were well
reputed and his birth was honorable. The people of the earth at this
time were divided in different parties, their aims were separate and
ways were diverse. They either likened Allâh with His creation or
twisted His names or turned to else than Him. Through MuÍammad
(SAW) Allâh guided them out of wrong and with his efforts took
them out of ignorance. Then Allâh chose MuÍammad and his
progeny, to meet Him, selected him for His own nearness, regarded
him too dignified to remain in this world and decided to remove him
from this of trail. So He drew him towards Himself with
honour.Allâh may shower His blessing on him and his progeny.‖516
The above statement implies that Prophet MuÍammad (SAW) was
appointed to Prophethood at a time when people were divided in groups with
different ways of thinking i.e., a universal mentality did not govern the
minds of all people, which indicates the lack of an acceptable culture at that
time, separation among people and, finally ignorance. It continues with the
statement that ―Their aims were separate‖517
.This has two implications; the
simple one is that in different corners of the world people enjoyed desires
and manners of their own.The members of other classes and communities
despised. In fat the society at large lacked common aim and aspiration,
which shows the decline of that society.The second implication is that there
were not more than a poles of power through out the world at that time and 516
Sharîf al-RaÌî,op.cit.,Sermon 2,Vol.I,p.20 517
Idem
174
they were Sassanian kings, Roman Emperors, Ethiopian Sultans and other
despots, dictators and idols who stood at peak of their communities, ruling
over the people with tyranny and according to their own aims, desires and
self-centeredness.
The crux of the above statement emphasizes that Spiritual alienation was
therefore an outstanding characteristic of the ‗Age of Ignorance‘ and the
Prophets appear, in effect, to lead the people to the straight path and to
remove their spiritual depravities.
One of the sermons providing more details concerning the social
background to the appearance of the Prophets was delivered by ×aÌrat ‗Alî
on return from Siffin.It interprets the condition of Arabia before the
proclamation of Prophethood where ×aÌrat ‗Alî (Rad.A), says,
―…At that time people had fallen into vices whereby the rope of
religion had been broken, the pillars of belief had been shaken, principles
had been sacrilege, system had become topsy, turvy,openings were narrow,
passage was dark, guidance was unknown and darkness prevailed…Allâh
was being disobeyed. Satan was given support and belief had been
forsaken. As a result, the pillars of religion fell down, its traces could not be
discerned, its passages had been destroyed and its streets had fallen into
decay…The vices stood on their toes (in full stature) and the people
immersed in them were strayed, perplexed, ignorant and seduced as though
in a good house with bad neighbours.Instead of sleep they had wakefulness
and for antimony they had tears in the eyes. They were in a land where the
learned were in bridle (keeping their mouths shut) while the ignorant were
honoured.518
518
Ibid, p.30
175
The general message of these words is that the society in which the
Prophets were appointed to Prophethood was devoid of guidance and the
Prophetic mission was to lead the people to the straight path they could
forsake the state of indifference prevailing among them and seek good aims
and aspirations.
In another sermon, ×aÌrat ‗Alî interprets the above view in these
words, ―Allâh sent MuÍammad (SAW) as a warner (against vice) for all the
worlds and a trustee of His revelation, while you people of Arabia were
following the worst religion and you resided among rough stones and
venomous serpents. You shed blood of each other and cared not for
relationship. Idols are fixed among you and sins are clinging to you.519
In the
same sermon ×aÌrat ‗Alî (Rad.A) also reminds the people to be attentive
after the demise of Prophet MuÍammad (SAW) in the words as, ―I looked
and found that there is no supporter for me except my family, so I refrained
from thrusting them unto death.I kept my eyes closed despite motes I them.I
drank despite choking of throat.I exercised patience despite trouble in
breathing and despite having to take sour colocynth as food.‖ 520
The above mentioned sermon provides us a beautiful and artistic picture
of the social conditions in the age of ignorance in which ×aÌrat ‗Alî (Rad.A)
portrays the adversiesities,deficiencies and disorders casting shadows over
the people‘s life- the people who were mentally bewildered and perplexed
and who did not know the aim and purpose of life. This lesson infact is
aimed at the background to the appointment of the Prophets, in which
analysis of the peculiarities of two periods i.e., ‗the Age of Ignorance‘ (the
period before the appointment) and the Islamic period (the period after the
519
Ibid,Sermon 26,Vol.I,pp.93-94 520
Idem
176
appointment).According to ×aÌrat ‗Alî (Rad.A) the people of this period
suffered from two kinds of inadequacies i.e., material and spiritual. Material
inadequacy has low level of social welfare and security. This is explicitly
expressed in Nahj al-Balâghah at different places.521
and the Qur‟ân has also
referred to this in these words, ―We had fed them against hunger and had
made them safe from fear.‖522
Spiritual inadequacy was very ignorance and bewilderment of the people
i.e., they are devoid of a clear way of living and an aspiration for life. It is
infact a great suffering for man and society not to seek a sublime aim in life
but only to try to provide for the daily requirements and necessities. Society
during the Age of Ignorance i.e., before the appointment and revolution of
the Prophet was likewise an aimless and deviated society.The people were
bewildered and ignorant, but more ignorant than them were those who
followed destructive aims and aspirations which, if realized would destroy
themselves as well as the whole community. This statement is also attested
by the Qur‟ân. 523
The second point that the purpose of sending the Prophets and
appearance of this event and the class to which the Prophets belong could be
analyzed through as series of gestures regarding ×aÌrat ‗Alî (Rad.A).
In one of the sermons, ×aÌrat ‗Alî (Rad.A) while providing the views
regarding the creation of man and sending of the Prophet says, ― When He
has spread out the earth and enforced His commands. He chose Âdam
(Alaihi.Salâm) as the best in creation and made him the first of all
creation…But Âdam (A.S) did what he had been refrained from, just as
Allâh already knew before hand…‖Even when he made Âdam (A.S) die He 521
Ibid,Sermon 88,103,196,108 522
Al-Qur‟ân, (106:4) 523
Ibid, (14:28-29)
177
did not leave them without one who would serve among them as proof and
plea for his Godhead, and serve as the link between them and His
knowledge, but He provided to them the proofs through His chosen
Messengers and bearers of the trust of His message, age after age till the
process came to end with Prophet MuÍammad (SAW)….‖524
According to above statement, ×aÌrat ‗Alî (Rad.A) tries to bring the
actual reason for the creation of Âdam. Infact, Âdam (A.S) was the first
Prophet in this world. Allâh also is the Guarantor of sustenance and provider
of livelihood as He says, ―No creature is there crawling on the earth its
provision rests on Allâh.....‖525
.But His being guarantor means that He has
provided ways for everyone to live and earn livelihood, and has allowed
everyone equal shares in forests, mountains, rivers, mines and in the vast
earth, and has given everyone the right to make use of them. His bounties
are not confined to any single person, nor is the door of His sustenance
closed to any one. Thus Allâh says: ―All we do aid, these and (Also) those
out of the bounty of thy Lord; and the bounty of thy Lord is not confined‖.526
At another place ×aÌrat ‗Alî (Rad.A) explains some of the matters which
were quoted in previous sermon 527
concerning the status of the people
during the ‗Age of Ignorance‘, conditions of the time of appearance of the
Prophets and the situation of the people after the appointment of the
Prophets to Prophethood. He portrays, in effect the conditions and
circumstances which had naturally cast shadows over the people‘s lives in
the ‗Age of ignorance‘ as well as the victorious status the people gained after
524
Sharîf al-RaÌî,op.cit.,Sermon 90,Vol.I, p.185 525
Al-Qur‟ân (11:6) 526
Ibid,(17:20) 527
Sharîf al-RaÌî,op.cit.,Sermon 1,Vol.I,p.19
178
the appearance of the Prophets under the light of their efforts struggles and
endeavors.
To find out the social class to which the Prophets belonged, it is
important to go through the social origins of Prophets themselves. Many
sermons in Nahj al-Balâghah are related to this matter in one way or the
other. These sermons infact are the rich sources which can help us in the
analysis of this matter, but there the emphasis is only on the words of the
Nahj al-Balâghah. For example in one of the sermons, there are statements
which deserve careful reflection and which offer information concerning this
matter, ―Certainly, if Allâh were to allow anyone to indulge in pride He
would have allowed it to his selected Prophets and vicegerents. But Allâh,
the sublime, disliked vanity for them and liked humbleness for them…Allâh
tried them with hunger, afflicted them with difficulty, tested them with fear,
and upset them with troubles. Therefore, do not regard wealth and progeny
the criterion for Allâh‘s pleasure and displeasure, as you are not aware of the
chances of mischief and trails during richness and power as Allâh, the
Glorified, and the Sublime.528
Referring to the Qur‟ânic verse, ―What! Think
they that what We aid them with of wealth and children, We are hastening
unto them the good things? Nay! They (only) perceive not.‖529
Here ×aÌrat
‗Alî speaks about pride and vanity and emphasizes that since Allâh
dislikes these two qualities, He misinterpreted them in the eyes of His
Prophets and righteous beings.Therfore, the Prophets hated self-deceit and
superiority complexes, but liked humbleness and humility. Thus, they bent
themselves down for the believers, lived among the lowest classes of the
people, rubbed their faces with the dust (in prostration) before Allâh and
528
Ibid,Sermon.191,Vol.II,p.406 529
Al-Qur‟ân (23:55-56)
179
refrained from indulging haughtiness. They did, in effect, what the Qur‟ân
orders to be done to the parents, ―…and lower to them (one‘s parents) the
wing of humbleness out of mercy….‖530
At another place ×aÌrat ‗Alî (Rad.A) speaks about the deputation of
Prophet MuÍammad (SAW) as that after a gap from the previous Prophets
when there was much talk among the people. With him Allâh exhausted the
series of Prophets and ended the revelation. He then fought for him those
who were turning away from Him and were equating others with Him.531
Regarding Prophet MuÍammad (SAW), ×aÌrat ‗Alî (Rad.A) again asserts
that the example of former was sufficient for the people and a proof
concerning the vices of the world, its defects, the multitude of its disgraces
and its evils, because its sides had been constringed for him, while its flanks
had been spread for others; he was deprived of its milk and turned away
from its adornments.532
In the same sermon, while providing the examples of other Prophets like:
×aÌrat Mûsâ‘(Moses), ×aÌrat Dâwûd (David), ×aÌrat ‗Isâ‘(Jesus), ×aÌrat ‗Alî
(Rad.A) asserts that ×aÌrat Mûsâ (A.S) was the Interlocutor of Allâh when
he uses to say, ―O‘ Allâh! I need whatever good you may grant me.‖533
He
asked Him only for bread to eat because he was used to eating the herbs of
the earth, and the greenness of the herbs could be seen from the delicate skin
of his belly due to his thinness and paucity of his flesh.534
Regarding ×aÌrat Dâwûd, he says that he is the holder of the Psalms and
the reciter among the people of paradise. He used to prepare baskets of date
530
Ibid,(17:24) 531
Sharîf al-RaÌî,op.cit.,Sermon.132,Vol.II, p.278 532
Ibid,Sermon.159, Vol.II, p:322 533
Al-Qur‟ân,(28:24) 534
Sharîf al-RaÌî,op.cit.,Sermon 159,Vol.II,p.322-323
180
palm leaves with his own hands and would say to his companions: Which of
you will help me by purchasing it?‘ He used to eat barely bread (bought) out
of its price.535
About ×aÌrat ‗Îsâ, son of ×aÌrat Maryam (A.S) He says that he used a
stone for his pillow, put on coarse clothes and are rough food. His condiment
was hunger. His lamp at night was the moon. His shade during the winter
was just the expanse of earth eastward and westward. His fruits and flowers
were only what grows from the earth for the cattle .He had no wife to allure
him, nor any son to give him grief, nor wealth to deviate (his attention), nor
greed to disgrace him. His two feet were his conveyance and his two hands
his servant.536
The Prophets according to ×aÌrat ‗Alî (Rad.A) were from the oppressed
masses of the people. They knew the pains and agonies of the needy. They
felt, for instance, what hunger was, because Allâh had tried them with
hunger. As above narrations depicts that ×aÌrat Mûsâ (A.S) was hungry and
implored Allâh in the manner to send him bread so that he could satiate his
hunger. Thus, the Prophets felt the pains of hungry people. They had tasted
the sufferings of life. They knew well the troubles of hard physical labor in
cold and hat weathers. They understood the meaning of hardship.537
Timidity and the state of being fearful are characteristics of the
oppressed. They are usually fearful of the future, poverty and the dominance
of powerful hand over their destinies. They are always worried and in a state
of mental disturbance concerning the existing situations and the coming
conditions.They except at any moment to be put under pressure by a
powerful oppressor. Like wise, the Prophets suffered from such fears and 535
Ibid,p323 536
Idem 537
Ayatullah Khamnei,op.cit.,p.42
181
anxieties and to the least, were so surrounded by hardships and difficulties as
to become pure in the same way gold derives its purity under the pressure of
very hot temperature. In fact, the Prophets were not pampered individuals to
suddenly come out of their places and call the people to make a revolution.
There was a close link between them and the common people. They had like
all members of the society been subjected to ignorance, tasted the pains and
sufferings of life and then became worthy to be called ―Prophets.‖ 538
This view has been given the others sermon at another place where ×aÌrat
‗Alî (Rad.A) says about Prophet MuÍammad and his descendants in these
words,
―…who spreads His bounty throughout the creation, and extends His
hand of generosity among them. We praise Him in all His affairs and seek
His assistance for fulfillment of His rights. We stand witness that there is
no god except He and that MuÍammad (SAW) is His slave and Prophet. He
sent him to manifest His commands and speak about His remembrance.
Consequently, he fulfilled it with trustworthiness, and he passed away
while on the Right Path…whoever sticks to it would join (the right).Its
guide is short of speech, slow of steps, and quick when he rises...Do not
place expectations in one who does not come forward and do not lose hope
in one who is veiled, because it is possible that on of the two feet of the
veiled one may slip while other may remain sticking, till both return to
position and stick.‖539
The implication is that if for the time being your expectations are not
being fulfilled, you should not be disappointed.It sis possible matters may
538
Idem 539
Sharîf al-RaÌî,op.cit.,Sermon 99,Vol.I, p.214
182
improve, the impediments in the way of improvement may be removed and
matters may be settled as you wish.540
The Prophets were chosen people could be depicted by the sayings of
×aÌrat ‗Alî (Rad.A) at various places where he mentions about the
deputation of Prophet MuÍammad (SAW) as, ―Then Allâh deputed
MuÍammad (SAW) as witness, giver of good tidings and Warner, the best in
the universe as a child and the most chaste as a grown up man, the purest of
the purified in conduct, the most generous of those who are approached for
generosity.‖ 541
It could be inculcated that the Prophets were ordinary human beings
but, simultaneously, they possessed the competence needed for gaining high
ranks and positions so far as the physical and spiritual aspects of humanity
are concerned.Accordingly they have been selected, distinguished
individuals, born of parents none of whom have been involved in polytheism
and human corruption. Ayatullah Khamnei uses the term ‗istafa‘542
for this.
According to the author we have a great example of Prophet
MuÍammad (SAW) in this regard who was born in a family from a father
and a mother who were in turn distinguished from the point of spirituality
and morals (and not on the basis of race, blood, wealth and aristocratic
privileges).543
540
Ibid, p:215 541
Ibid,Sermon104,Vol.Ip.219 542
Istafâ (to choose the best) is a very important and fundamental issue. In Arabic, not all
selections are indicated by this world. Only when a pure element is recognized and chosen from
amongst a collection of elements .It is actually employed when the pure and the impure are
separated in a collection of things and the pure portion is extracted. 543
Ayatullah Khamnei, op.cit., p.46
183
It is certain that the Prophets who appeared before Mûsâ enjoyed less
spirituality than those who came after him and after ‗Îsâ for every Prophet
has been the product of the training and education brought by the Prophets
before him, That is the prevailing divine and spiritual training provided by
past prophets have been quite influential for the growth of the coming ones.
Thus ×aÌrat ‗Alî uses the word „Istafâ‟ to indicate that Allâh has
appointed these beings to Prophethood who have had this spiritual
training.544
Here ×aÌrat ‗Alî (Rad.A) mentions the Prophets‘ commitment
towards the divine revelation, meaning that they are obliged top say merely
what they receive as revelation and not to intermix their personal views with
the divine message and also they are obliged to deliver this message they
have received and not to bury with themselves.
At another place, ×aÌrat ‗Alî says, ―Allâh chose him from the
lineal tree of Prophets, from that flame of light, from the forehead of
greatness, from the best part of the valley of al-Bat‟ha‟, from the lamps for
darkness, and from the sources of wisdom.‖ 545
In the same sermon he also
dignifies the position of Prophet MuÍammad (SAW) and defines him as a
roaming physician who has set ready his ointments and heated his
instruments. He uses them wherever the need arises for curing blind hearts,
deaf ears, and dumb tongues. He followed with his medicines the spots of
negligence and places of perplexity.546
×aÌrat ‗Alî (Rad.A) also depicts the same view in the different sermons.547
544
Ibid,p.47 545
Sharîf al-RaÌî,op.cit.,Sermon .107,Vol.I,p.223 546
Ibid,p.224 547
Sharîf al-RaÌî,op.cit.,Sermon 108,119,96,153 213,2, 93 ,96,99
184
So far as the duties and responsibilities of Prophets are concerned they
did not include only the establishment of the monotheistic society and a
Prophetic government, but most probably to form the ideal society for
mankind.In fact, responsibility or mission here means the change that the
prophets brought about within the human being, for founding a just,
monotheistic society, which is impossible without constructed human beings
in the same way as a social revolution is inseparable from an inner
revolution among people. This change and provocation originate from the
heart of the Prophet, encompass the hearts of the people and finally lead to
inner explosions among the arisen and faithful individuals. These duties
andresponsibilities have been repeatedly scrutinize by ×aÌrat ‗Alî (Rad.A) at
various places in Nahj al-Balâghah.548
With this general policy the Prophets connected themselves to the
people and their innerselves, i.e., with these aims and manners of developing
human beings in their mind, they began their missions and on these same
bases they tried to establish the Islamic community. Thus, in all dimensions
of this community such as education, economics, governmemt, human
relation, etc nothing contradictory to these aims should found.
5. Ma„rifat al-Tarîkh (Knowledge of History)
The record of such important events which are not circumscribed by
considerations of time and space is known as history.Infact, history is a
discipline of knowledge which informs us about our heritage; which makes
us conscious of our links wityh the past; which make us aware of our origin;
548
Ibid,Sermon.160,Vol.II, p.325,Sermon.184, Vol.II,p.384, Sermon.212,Vol.II,p.463.
185
and which provides us with a sense of direction for the future. In accordance
with this history of Islam is a record of the impact of Islam on the Muslims
and thier envirinments.It seeks to study how Islam through the course of
history shaped the destiny of the people who believe in Islam. The history of
Muslims is rooted in Islam, to promote the values of Islam, and to mould
their lives in accordance with the injunctions of Islam.As such the history of
the Muslims is rooted in Islam, it is an undeniable fact of history that when
the Muslims owned Islam they rose to great heights, and when they betrayed
Islam they fell to the great depths.
This section deals with the historical events during the period of thirty
years i.e., between the demise of Prophet MuÍammad (SAW) and the
Shahâdah of ×aÌrat ‗Alî (Rad.A).There is brief account of certain incidents
and circumstances which ×aÌrat ‗Alî (Rad.A) faced during this period. All
these incidents have already been discussed in the 2nd
Chapter entitled ―Life
And Career of ×aÌrat ‗Alî‖,but here these topics and the subject matter could
be further studied under: Analysis of history in the main currents and
traditions in history and causes of the rise and fall of the nations and lessons
from history are worth mentioning, the battle of Jammal with special
reference to the role of ×aÌrat ‗‘ishah, ×aÌrat ÙalÍa and ×aÌrat Zubayr, the
battle of Siffin and conversation with ×aÌrat Mu‘âwiyah,
TaÍkîm(Arbitration), Khawârij and the battle of Nahrawân.
When the issue of Khilâfah arouse after demise of Prophet MuÍammad
(SAW), ×aÌrat ‗Alî (Rad.A) himself was an aspirant for the same. It has been
already mentioned in the second chapter but here the motive is to give the
analysis of the content in accord with this situation. There are many
sermons, letters which could help to scrutinize the actual history behind the
186
various the issues. For example there are some sermons which will ensure
the happenings about the Battle of Siffin.At Siffin, ×aÌrat ‗Alî (Rad.A) gave
the following instructions to his soldiers before the battle, ―Do not take the
initiative in fighting, let them begin it. It is because by the Favour of Allâh
you are on the side of truth and justice. Leave them until they begin their
hostilities and then you are at liberty to take to fighting. Their keenness to
begin a battle will be another proof of your sincere belief in the orders of
Allâh. If Allâh favours you with success and inflicts defeat to the enemy,
then do not attack those who have surrendered, do not injure the disabled
and weak, do not assault the wounded, do not excite women and do not
make them angry with rude behaviour even if they use harsh and insulting
words against your commander and officers because they are physically and
mentally weak and get excited easily and frightened quickly. During the
days of the Prophet (peace of Allâh be upon him and his descendants) we
had strict orders not to touch, molest or insult women though they were
unbelievers.549
When Hadrat ‗Ali‘s followers showed impatience on his delay in
giving them permission to fight in Siffin, he said: ―Well, as for your idea
whether this (delay) is due to my unwillingness for death, then by Allâh I do not
care whether I proceed towards death or death advances towards me. As for your
impression that it may be due to my misgivings about the people of Syria (ash-
Sham), well by Allâh, I did not put off war even for a day except in the hope that
some group may join me, find guidance through me and see my light with their
549 Sharîf al-RaÌî,op.cit.,Letter 14.
187
weak eyes. This is dearer to me than to kill them in the state of their misguidance
although they would be bearing their own sins.550
During the days of Siffin while delivering the following sermon to
his followers about ways of fighting ×aÌrat ‗Alî (Rad.A) said them that
Muslims should make fear of Allâh the routine of their life.They should
cover theirselves with peace of mind and clinch their teeth because this
makes the sword slip off from the skull. He further says that they must
complete their armour and shake their swords in their sheathes before
showing them out…they should keep in mind that they are before Allâh and
in the company of the Prophet's cousin. Then he advises them not to feel
ashamed of running away, because it is a shame for posterity and (cause of
awarding them) fire on the Day of Judgment.551
In the same Sermon ×aÌrat
‗Alî (Rad.A) stresses them to give their lives (to Allâh) willingly and walk
towards death. When ×aÌrat ‗Alî‘s (Rad.A) followers showed impatience on
his delay in giving them permission to fight in Siffin, he said:
―Well, as for your idea whether this (delay) is due to my
unwillingness for death, then by Allâh I do not care whether I
proceed towards death or death advances towards me. As for your
impression that it may be due to my misgivings about the people of
Syria (Shâm), well by Allâh, I did not put off war even for a day
except in the hope that some group may join me, find guidance
through me and see my light with their weak eyes. This is dearer to
me than to kill them in the state of their misguidance although they
would be bearing their own sins.552
550
Ibid, Sermon.54. 551
Ibid, Sermon.65 552
Ibid, Sermon.54
188
During the days of Siffin while delivering a sermon to his followers
about ways of fighting ×aÌrat ‗Alî (Rad.A) said that Muslims should make
fear of Allâh the routine of their life.They should cover theirselves with
peace of mind and clinch their teeth because this makes the sword slip off
from the skull. He further says that they must complete their armour and
shake their swords in their sheathes before showing them out…they should
keep in mind that they are before Allâh and in the company of the Prophet's
cousin. Then he advises them not to feel ashamed of running away, because
it is a shame for posterity and (cause of awarding them) fire on the Day of
Judgment.553
In the same sermon ×aÌrat ‗Alî (Rad.A) stresses them to give
their lives (to Allâh) willingly and walk towards death with ease…and to
keep one enduring till the light of Truth dawns upon you.554
Referring to the
Qur‟ân he says, ―While ye have the upper hand, and Allâh is with you, and
never will He depreciate your deeds.‖555
In the battle of Siffin when ×aÌrat ‗Alî (Rad.A) saw ×aÌrat Imâm
×asan (A.S) proceeding rapidly to fight, then he said to his son to hold back
this young man on his behalf, lest he causes his ruin, because he is loath to
send these two (×aÌrat Imâm ×asan and ×adrat Imâm ×usayn) towards death,
lest the descending line of the Prophet - may Allah bless him and his
descendants - is cut away by their death.556
×aÌrat ‗Alî (Rad.A) delivered another Sermon at the battle of Siffin, in
which he propounded the mutual rights of the ruler and the ruled in the
following words: ―… A right is very vast in description but very narrow in
553
Ibid, Sermon.65 554
Idem
555 Al-Qur'ân, (47:35)
556 Sharîf al-RaÌî, op.cit., Sermon.206
189
equitability of action. It does not accrue to any person unless it accrues against
him also, and right does not accrue against a person unless it also accrues in his
favour. If there is any right which is only in favour of a person with no
(corresponding) right accruing against him it is solely for Allâh, the Glorified, and
not for His creatures by virtue of His might over His creatures and by virtue of the
justice permeating all His decrees. Of course, He the Glorified, has created His
right over creatures that they should worship Him, and has laid upon Himself (the
obligation of) their reward equal to several times the recompense as a mark of His
bounty and the generosity that He is capable of. Then, from His rights, He, the
Glorified, created certain rights for certain people against others. He made them so
as to equate with one another. Some of these rights produce other rights. Some
rights are such that they do not accrue except with others. The greatest of these
rights that Allâh, the Glorified, has made obligatory is the right of the ruler over
the ruled and the right of the ruled over the ruler. This is an obligation which
Allâh, the Glorified, has placed on each other. He has made it the basis of their
(mutual) affection, and an honour for their religion. Consequently, the ruled
cannot prosper unless the rulers are sound, while the rulers cannot be sound unless
the ruled are steadfast.…Again, no man, however small he may be regarded by
others, and however humble he may appear before eyes, is too low to co-operate
or to be afforded co-operation in this matter.‖557
When ×aÌrat ‗Alî (Rad.A) decided to fight the enemy face to face at
Siffin he said: “O' my Allâh! Sustainer of the high sky and the suspended
firmament which He has made a shelter for the night and the day, an orbit for the
sun and the moon and a path for the rotating stars, and for populating it He has
created a group of the angels who do not get weary of worshipping Him…Where
are those who protect honour, and those self-respecting persons who defend
557
Ibid, Sermon.215
190
respectable persons in the time of hardship? Shame is behind you while Paradise is
in front of you558
.
In another sermon ×aÌrat ‗Alî (Rad.A) addressed his followers on the
battlefield of Siffin to support the weak and the low spirited during the
fighting in these words, ―Whoever among you feels spirited of heart during the
action and finds any of his comrades feeling disheartened should ward off (the
enemies) from him just as he would do from himself, because of the superiority he
enjoys over the other, for if Allâh had willed He would have made the former also
like him.Certainly death is a quick seeker.Neither does the steadfast escape it nor
can the runner away defy it. The best death is to be killed.By Allâh in Whose hand
(power) lies the life of the son of Abû Ùâlib, certainly a thousand strikings of the
sword on me are easier to me than a death in bed which is not in obedience to
Allâh.‖ 559
When before the commencement of the battle of Jammal ×aÌrat ‗Alî
(Rad.A) sent ×aÌrat ‗Abdullah ibn `Abbâs to ×aÌrat Zubayr with the purpose
that he should advise him back to obedience.On this occasion ×aÌrat ‗Alî
(Rad.A) said: ―... He rides a ferocious riding beast and says it has been
tamed. But you meet Zubayr because he is soft-tempered. Tell him that your
maternal cousin says that, "(It looks as if) in the Hijâz you knew me
(accepted me), but (on coming here to) Iraq you do not know me (do not
accept me). So, what has dissuaded (you) from what was shown (by you
previously)?!‖
This Sermon was delivered in the Battle of Jammal when ×aÌrat ‗Alî
(Rad.A) gave the standard to his son MuÍammad ibn al-×anafiyyah,here he
spoke in these words, ―Mountains may move from their position but you
558
Ibid, Sermon 170
559 Ibid, Sermon.122,Vol.II,p.253
191
should not move from yours. Grit your teeth. Lend to Allâh your head (in
fighting for Allâh, give yourself to Allâh). Plant your feet firmly on the
ground. Have your eye on the remotest foe and close your eyes (to their
numerical majority). And keep sure that succour is but from Allâh, the
Glorified. 560
After the Muslims took oath of allegiance to ‗Alî (Rad.A), he wrote
this letter to ×aÌrat Mu‘âwiyah (Rad.A), ―... I had no concern about your
tribe till there took place the incident which could not be prevented. It is a
long story and much has been said and is being said about it. However, that
was to be. Now you take the oath of allegiance to me from the people of
your province and come on deputation to me.‖561
When the people of Jammal set off for Basrah, ×aÌrat
‗Alî(Rad.A)said: ―There is no doubt that Allâh sent down the Prophet
(SAW) as a guide with an eloquent Book and a standing command. No one
will be ruined by it except one who ruins himself. Certainly, only doubtful
innovations cause ruin except those from which Allâh may protect. In
Allâh's authority lies the safety of your affairs. Therefore, render Him such
obedience as is neither blameworthy nor insincere. By Allâh, you must do
so, otherwise Allâh will take away from you the power of Islam, and will
never thereafter return it to you till it reverts to others...They are hankering
after this world out of jealousy against him on whom Allâh has bestowed it.
So they intend reverting the matters on their backs (pre-Islamic period),
while on us it is obligatory, for your sake, to abide by the Book of Allâh
560
Ibid,Sermon.11,Vol.I,p.58 561
Ibid,Letter:9
192
(Qur'ân), the Sublime, and the conduct of the Prophet of Allâh, to stand by
His rights and the revival of his Sunnah.562
About the Consultative Committee and the Battle of Jammal
×aÌrat ‗Alî (Rad.A) said, ―Praise be to Allâh from whose view one sky does
not conceal another sky nor one earth another earth.‖563
In the same sermon
describing the people of Jammal, He says, ―... in which there was not a
single individual who had not offered me his obedience and sworn to me
allegiance quite obediently, without any compulsion.‖564
On the same occasion ×aÌrat ‗Alî (Rad.A) orates, ―Here in Basrah they
approached my governor and treasurers of the public treasury and its other
inhabitants. They killed some of them in captivity and others by treachery. By
Allâh, even if they had wilfully killed only one individual from among the
Muslims without any fault, it would have been lawful for me to kill the whole of
this army because they were present in it but did not disagree with it nor prevented
it by tongue or hand, not to say that they killed from among the Muslims a number
equal to that with which they had marched on them.565
When ×aÌrat ‗Alî (Rad.A) heard the cry of Khwârij that ―Verdict is
only that of Allâh‖, he said: ―The sentence is right but what (they think) it
means, is wrong. It is true that verdict lies but with Allâh, but these people
say that (the function of) governance is only for Allâh. The fact is that there
is no escape for men from ruler good or bad. The faithful persons perform
(good) acts in his rule while the unfaithful enjoys (worldly) benefits in it.
During the rule, Allâh would carry everything to end. Through the ruler tax
is collected, enemy is fought, roadways are protected and the right of the
562
Ibid,Sermon.168,p.340 563
Ibid,Sermon.171,p.345 564
Ibid,p.346 565
Idem
193
weak is taken from the strong till the virtuous enjoys peace and allowed
protection from (the oppression of) the wicked. 566
Another version of the same sermon proceeds like that When ×aÌrat
‗Alî (Rad.A) heard the cry of the Khwârij on the said verdict he said: ―I am
expecting the verdict (destiny) of Allâh on you. Then he continued: As for
good government the pious man performs good acts in it, while in a bad
government the wicked person enjoys till his time is over and death
overtakes him.‖567
Addressing the Khwarij, ×aÌrat ‗Alî (Rad.A) said: ―Storm may
overtake you while there may be none to prick you (for reforms). Shall I be
witness to my becoming heretic after acceptance of Faith and fighting in the
company of the Prophet?‖568
Al-Qur‟ân mentions this in the following
words, "In that case I shall be misguided and I shall not be on the Right
Path.‖569
When ×aÌrat ‗Alî (Rad.A) showed his intention to fight the Khwârij he
was told that they had crossed the bridge of Nahrawân and gone over to the
other side. ×aÌrat ‗Alî (Rad.A) said: Their falling place is on this side of the
river.By Allâh, not even ten of them will survive while from your side not
even ten will be killed.570
566
Ibid,Sermon.40
567 Idem
568 Ibid, Sermon.58
569 Al-Qur'ân, (6:56).
570 Sharîf al-RaÌî, op.cit., Sermon.59
194
×aÌrat ‗Alî (Rad.A) also said: ―Do not fight the Khwârij after me, because
one who seeks right but does not find it, is not like one who seeks wrong and
finds it.‖571
About the annihilation of the Khwârij, and the vastness of his own
knowledge, he said: ―… I have put out the eye of revolt No one except me
advanced towards it when its gloom was swelling and its madness was
intense. Ask me before you miss me, because, by Allâh, who has my life in
His hands, if you ask me anything between now and the Day of Judgement
or about the group who would guide a hundred people and also misguide a
hundred people I would tell you who is announcing its march, who is driving
it in the front and who is driving it at the rear, the stages where its riding
animals would stop for rest and the final place of stay, and who among them
would be killed and who would die a natural death…When mischief come
they confuse (right with wrong) and when they clear away they leave a
warning. They cannot be known at the time of approach but are recognised
at the time of return. They blow like the blowing of winds, striking some
cities and missing others. He who remains clear-sighted in it would be
affected by distress, and he who remains blind in it would avoid the
distress.By Allâh...They would remain over you till they would leave among
you only those who benefit them or those who do not harm them. Their
calamity would continue till your seeking help from them would become
like the seeking of help by the slave from his master or of the follower from
the leader….‖572
571
Ibid,Sermon.61 572
Ibid,Sermon 93
195
When the Khwârij persisted in their rejecting the Arbitration, ×aÌrat
‗Alî (Rad.A) went to their camp and addressed them as: ―Were all of you
with us in Siffin?‖They replied that some of them were but some of them
were not.Thereafter ×aÌrat ‗Alî (Rad.A) said: Then you divide yourselves
into two groups.One of those who were in Siffin and other of those who
were not present there, so that I may address each as I see suitable. Then he
shouted to the people: Stop talking and keep quiet to listen to what I say.
Turn your hearts to me. Whomever we] ask for evidence, he should give it
according to his knowledge about it‖.573
Then he had a long conversation
with them during which he said: ―…But when this thing (Arbitration) was
done I found that you agreed to it. By Allâh, if I had refused it, it would not
have been obligatory on me. Nor would Allâh have laid its sin on me. And
by Allâh, not that I have accepted it, I alone am the rightful person who
should be followed, for certainly the Qur'ân is with me. I never forsake it
since I adopted its company. We have been with the Prophet in battles
wherein those killed were fathers, sons, brothers and relations of one
another. Nevertheless, every trouble and hardship just increased us in our
belief, in our treading on the right path, in submission to (divine) command
and in endurance of the pain of wounds….‖574
About the Khwârij and their opinion on Arbitration, ×aÌrat ‗Alî
(Rad.A) said, ―We did not name people the arbitrators but we named the
Qur‟ân arbitrator. The Qur'ân is a book, covered, between two flaps, and it
does not speak. It should therefore necessarily have an interpreter. Men
alone can be such interpreters. When these people invited us to name the
573
Ibid,Sermon 122 574
Idem
196
Qur'ân as the arbitrator between us, we could not be the party turning away
from the Book of Allâh.‖575
Here he refers to the Qur‟ân, ―...And then if ye quarrel about anything
refer it to Allâh and the Prophet…‖576
×aÌrat ‗Alî (Rad.A) further says
―Reference to Allâh means that we decide according to the Qur'an while
reference to the Prophet means that we follow his Sunnah. Now therefore, if
arbitration were truly done through the Book of Allâh (Qur'ân). we would be
the most rightful of all people for the Caliphate; or if it were done by the
Sunnah of the Prophet (SAW), we would be the most preferable of
them…So, where are you being misled and from where have you been
brought (to this state)? Be prepared to march to the people who have
deviated from the right and do not see it, have been entangled in wrong-
doing and are not corrected. They are away from the Book and turned from
the (Right Path). You are not trustworthy to rely upon, nor are you holders
of honour to be adhered to. You are very bad in kindling the fire of fighting.
Woe to you! I had to bear a lot of worries from you. Some day I call you (to
Jihâd) and some day I speak to you in confidence, you are neither true free
men at the time of call, nor trustworthy brothers at the time of speaking in
confidence.577
×aÌrat ‗Alî (Rad.A) sent one of his men to bring him news about a
group of the army of Kufah who had decided to join the Khwârij but were
afraid of him. When the man came back ×aÌrat ‗Alî (Rad.A) said to him:
―Are they satisfied and staying or feeling weak and going astray?‖ The man
replied, ―They have gone away, O' Amir al-mu'minîn.‖ Then ×aÌrat ‗Alî
575
Ibid,Sermon 125 576
Al-Qur'ân, (4:59) 577
Ibid,Sermon.125
197
(Rad.A) said: ―May Allâh‘s mercy remain away from them as in the case of
Thamûd. Know that when the spears are hurled towards them and the swords are
struck at their heads they will repent of their doings. Surely today Satan has
scattered them and tomorrow he will disclaim any connection with them, and will
leave them. Their departing from guidance, returning to misguidance and
blindness, turning away from truth and falling into wrong is enough (for their
chastisement).578
When one of the Khwârij al-Burj ibn Mus'hir at-Ta'i raised the slogan,
―Command behoves only Allâh‖ in such a way that ×aÌrat ‗Alî (Rad.A)
heard it. On hearing it he said: ―Keep quite, may Allâh make you ugly, O'
you with broken tooth. Certainly, by Allâh, when truth became manifest
even then your personality was weak and your voice was lose. But when
wrong began to shout loudly you again sprouted up like the horns of a kid.579
Warning the people of Nahrawân ×aÌrat ‗Alî (Rad.A) said, ―I am
warning you that you will be killed on the bend of this canal and on the level
of this low area while you will have no clear excuse before Allâh nor any
open authority with you. You have come out of your houses and then Divine
decree entangled you. I had advised you against this arbitration but you
rejected my advice like adversaries and opponents till I turned my ideas in
the direction of your wishes. You are a group whose heads are devoid of wit
and intelligence....‖580
×aÌrat ‗Alî (Rad.A) delivered the following sermon after Arbitration,
“All praise is due to Allâh even though time has brought (for us) crushing
calamity and great occurrence...So now, certainly the disobedience of sympathetic
578 Ibid,Sermon.181
579 Ibid,Sermon 184
580 Ibid,Sermon 36
198
counsellor who has knowledge as well as experience brings about disappointment
and result in repentance. I had given you my orders about this arbitration and put
before you my hidden view, if Qasir's orders were fulfilled but you rejected it (my
orders) like rough opponents and disobedient insurgents till the counsellor himself
fell in doubt about his counsel and the flint (of his wit) ceased to give flame.581
When ×aÌrat ‗Alî (Rad.A) companions expressed displeasure about
his attitude concerning Arbitration, he said, ―O‘ people, matters between me
and you went as I wished till war exhausted you. By Allâh, it has overtaken some
of you and left others, and has completely weakened your enemy. Till yesterday I
was giving orders but today I am being given orders, and till yesterday I was
dissuading people (from wrong acts) but today I am being dissuaded.You have
now shown liking to live in this world, and it is not for me to bring you to what
you dislike.582
6. Ma„rifat ul- AÍkâm (Knowledge of Religious Laws)
This section covers the following issues:
Øalâh and its virtues
Saum and its Spirit
Zakâh
×ajj
Jihâd
Øalâh is a complete expression of man‘s servitude and surrender to
Allâh. It has been specified in such a manner that even a man who desires to
pray in a lonely corner is forced to observe certain things of moral and social
relevance, such as cleanliness, respect for rights of others, observance of
581
Ibid,Sermon 35
582Al-Sharîf al-RaÌî,op.cit., Sermon 207, p.447
199
punctuality, possession of a sense of direction, control over one‘s emotions
and expression of good will and benevolence towards other righteous
servants of Allâh.
From the Islamic point of view, every good and beneficial action if
performed with a pure, Allâh-seeking intention is viewed as
‗Ibâdah.Therefore, learning acquisition of knowledge and livelihood and
social service, if performed for Allâh‘s sake, are acts of ‗Ibâdah.This could
be further studied in the later chapter in detail.
Saum (Fasting): According to ×aÌrat ‗Alî (Rad.A), Saum is a form of
worship in which there is not an iota of show, and no motive is active in it
except that of pure intention. Describing its spirit ×aÌrat ‗Alî (Rad.A) orates
that even in seclusion when hunger perturbs a man or thirst makes him
uneasy he does not extend his hand for eating, nor the longing for water
make him loose his control although if something is eaten or drunk no one is
to peep into his stomach, but the purity of conscience prevents his will from
deflecting. This is the greatest good of fasting that it engenders purity of will
in action.583
Zakâh: Zakâh was realized from personal income, landed property etc of
the Muslims only. The income from Zakâh was reserved for grants ,
donations and aids to poor, have nots, orphans, widows and disabled persons
etc.The difficult problem of distribution in both theory and practice was
solved for the first time in human history when the egalitarian system of
Zakâh was effectively implemented during the glorious times of Prophet
MuÍammad (SAW) and the four Khulafâ-i-Râshidîn.Islam successfully
proved that it is the distribution of wealth which determines the direction of
583
Ibid,Utterance.253,Vol.III,pp.715-16
200
production.In the view of aforementioned principle, ×aÌrat ‗Alî (Rad.A)
directed all the collectors and distributors of revenue Zakâh to exercise
restrain and not embarrass and harass the people. Following are the
examples by which one can easily comprehend the process of distribution of
Zakâh ×aÌrat ‗Alî‘s (Rad.A) period. In a notification to revenue collectors he
writes, ―Behave yourself justly with the people and act with endurance with
regard to their needs, because you are the treasures of the people, representatives
of the community and the ambassadors of the Imâm. Donot cut away one from his
needs and do not prevent him from (securing) his requirements. For collection of
revenue from the people do not sell their winter or summer clothes nor cattle with
which they work nor slaves. Do not touch the property of any person whether the
Muslim or protected unbeliever….‖584
In one of the utterances, ×aÌrat ‗Alî (Rad.A) orates that Zakâh is paid by
a person who is able to do so should pay annually out of his money or
property. This is a fixed share for those who are either destitute or do not
have means of livelihood for a year. It is an obligatory command of Islam,
the purpose behind which is that no individual in the community should
remain poor and they should remain safe from the evils that result from the
need and poverty. Besides, another objective is that wealth should keep
rotating from one individual to another and should not be centered in a few
persons.585
×ajj: ×ajj is the fifth pillar of Islam and in Islamic terminology is the
pilgrimage to the House of Allâh in Makkah as a support for Dîn (Religion).
According to ×aÌrat ‗Alî (Rad.A),the purpose of ×ajj is that the Muslims
from all corners of the globe should assemble at one place so that this world
584
Ibid,Letter:51 585
Ibid,Utterance.253,Vol.III,p.715
201
assembly should prove to be an occasion for the manifestation of Islam‘s
greatness, the renewal of the passion for worship and the creation of bonds
of mutual brotherhood.586
In one of the Sermons ×aÌrat ‗Alî (Rad.A)finds it the obligatory upon
Muslims which rather is turning point for the people who go to it (House of
Allâh) as beasts or pigeons go towards spring water. Allâh the glorified
made it a sign of their supplication before His Greatness and their
acknowledgement of His Divinity. He selected from among His creation
those who on listening to His call responded to it and testified His word.
They stood in the position of His Prophets and resembled His angels who
surround the Divine Throne securing all the benefits of performing His
worship and hastening towards His promised forgiveness. Allâh the glorified
made it (His sacred House) an emblem for Islam and an object of respect for
those who turn to it. He made obligatory its pilgrimage and laid down its
claim for which He held the people responsible to discharge it.587
Here he refers to the Qur‟ân, ―…And (purely) for Allâh, is incumbent
upon mankind, the pilgrimage to the House, for those who can afford to
journey there. And whoever denies then verily, Allâh is Self-sufficient
independents of the worlds,‖588
Jihâd: Jihâd in Islamic terminology means to fight in the way of
Allâh, for the honour of Islam. Jihâd can be of two types: the external one
waged against the infidels and the internal one waged against one‘s soul and
Satan. In the same way as the lesser Jihâd involves the seizure of the spoils
of war of its own, which involves taking possession of his soul by the
586
Ibid,Vol.III, p.716 587
Ibid,Sermon.1,Vol.I,p.21 588
Al-Qur‟ân (3:96)
202
servant of Allâh after it has been held by his two enemies-his passions and
Satan.According to ×aÌrat ‗Alî (Rad.A), the purpose of Jihâd is to fight with
all possible might those forces which oppose Islam, so that Islam may
achieve stability and progress.Although there are dangers for life in this
course and difficulties crop up at every step, yet the tidings for eternal ease
and everlasting life produce the courage to bear all these hardships.589
While exhorting people towards Jihâd, ×aÌrat ‗Alî (Rad.A) spoke in
the following manner, ―Now then, surely Jihâd is one of the doors of Paradise,
which Allâh has opened for His chief friends. It is the dress of piety and the
protective armour of Allâh and His trustworthy shield. Whoever abandons it Allâh
covers him with the dress of disgrace and the clothes of distress. He is kicked with
contempt and scorn, and his heart is veiled with screens (of neglect). Truth is taken
away from him because of missing Jihâd. He has to suffer ignominy and justice is
denied to him.590In addition to this he also said, ―Beware! I called you
(insistently) to fight these people night and day, secretly and openly and exhorted
you to attack them before they attacked you, because by Allâh, no people have
been attacked in the hearts of their houses but they suffered disgrace; but you put
it off to others and forsook it till destruction befell you and your cities were
occupied.‖591
Here ×aÌrat ‗Alî (Rad.A) refers to the Qur‟ânic verse,"We are
for Allâh and to Him we shall Return.‖592
In another sermon ×aÌrat ‗Alî (Rad.A) also mentions about the people
who found pretexts at the time of Jihâd in the following words, ―O' people,
your bodies are together but your desires are divergent. Your talk softens the hard
stones and your action attracts your enemy towards you. You claim in your sittings
that you would do this and that, but when fighting approaches, you say (to war),
589
Sharîf al-RaÌî, op.cit., 590
Ibid, Sermon.26 591
Idem 592
Al-Qur'ân (2 :156)
203
"turn thou away" (i.e. flee away). If one calls you (for help) the call receives no
heed.… By Allâh! deceived is one whom you have deceived while, by Allâh! he
who is successful with you receives only useless arrows. You are like broken
arrows thrown over the enemy. By Allâh! I am now in the position that I neither
confirm your views nor hope for your support, nor challenge the enemy through
you. What is the matter with you? What is your ailment? What is your cure? The
other party is also men of your shape (but they are so different in character). Will
there be talk without action, carelessness without piety and greed in things not
right?‖593
In another sermon while exhorting his men to Jihâd and asking them
to refrain from seeking ease ×aÌrat ‗Alî (Rad.A) says ―…Allâh seeks you to
thank Him and assigns to you His affairs. He has allowed time in the limited
field (of life) so that you may vie with each other in seeking the reward (of
Paradise). Therefore, tight up your girdles and wrap up the skirts. High
courage and dinners do not go together. Sleep causes weakness in the big
affairs of the day and (its) darkness obliterates the memories of courage.‖594
When ×aÌrat ‗Alî (Rad.A) gathered the people and exhorted them to
Jihâd but they observed long silience. Then he said: ―What is the matter
with you. Have you become dumb?‖A group of them replied: ―O‘ Amîr al-
mu'minîn if you go forth we shall be with you.‖ Whereupon ×aÌrat ‗Alî
(Rad.A) said, I am the axis of the mill. It rotates on me while I remain in my
position. As soon as I leave it the centre of its rotation would be disturbed
and its lower stone would also be disturbed…I would have secured my
carrier and went away from you and would not have sought you so long as
North and South differed.There is no benefit in the majority of your numbers
593
Ibid, Sermon 29
594 Ibid,Sermon.239
204
because of lack of unity of your hearts. I have put you on the clear path
whereon no one will perish except who perishes by himself. He who sticks
to it would achieve Paradise and he who deviates goes to Hell.‖595
7. M„arifat al-Ma‟âd (Ressurection and The HereAfter)
In this section, ×aÌrat ‗Alî (Rad.A) expresses his opinion about the
following themes:
Death its agonies and mysteries.
The angel of death.
The preparation of Mu‘min for Death.
Happenings after death.
Learning lessons from death and graveyard.
The day of Judgement.
Proof of Resurrecrtion.
Judgement of human deeds.
Human condition on the day of Judgement.
Heaven and hell can be placed.
On the subject of Death its agonies and mysteries ×aÌrat ‗Alî (Rad.A)
speaks in the following manner, ―… Pangs of death and grief for losing (this
world) have surrounded them.Consequently, their limbs become languid and their
complexion changes. Then death increases its struggle over them. In some one it
stands in between him and his power of speaking although he lies among his
people, looking with eyes, hearing with his ears, with full wits and intelligence. He
then thinks over how he wasted his life and in what (activities) he passed his time.
He recalls the wealth he collected when he had blinded himself in seeking it, and
acquired it from fair and foul sources. Now the consequences of collecting it have
595
Ibid,Sermon.118
205
overtaken him. He gets ready to leave it. It would remain for those who are behind
him. They would enjoy it and benefit by it.‖596In the same sermon ×aÌrat ‗Alî
(Rad.A) also propounds, ―It would be an easy acquisition for others but a burden
on his back, and the man cannot get rid of it. He would thereupon bite his hands
with teeth out of shame for what was disclosed to him about his affairs at the time
of his death. He would dislike what he coveted during the days of his life and
would wish that he who envied him on account of it and felt jealous over him for it
should have amassed it instead of he himself.Death would go on affecting his body
till his ears too would behave like his tongue (and lose functioning). So he would
lie among his people, neither speaking with his tongue nor hearing with his ears.
He would be rotating his glance over their faces, watching the movements of their
tongues, but not hearing their speaking. Then death would increase its sway over
him, and his sight would be taken by death as the ears had been taken and the
spirit would depart from his body. He would then become a carcass among his
own people. They would feel loneliness from him and get away from near him. He
would not join a mourner or respond to a caller. Then they would carry him to a
small place in the ground and deliver him in it to (face) his deeds. They abandoned
visiting him.597
At another place depicting the same view regarding death, ×aÌrat ‗Alî
(Rad.A) further says, ―So now, certainly I frighten you from this world for it is
sweet and green, surrounded by lusts, and liked for its immediate enjoyments. It
excites wonder with small things, is ornamented with (false) hopes and decorated
with deception. Its rejoicing does not last and its afflictions cannot be avoided. It is
deceitful, harmful, changing, perishable, exhaustible, liable to destruction, eating
away and destructive…‖598 In the same sermon he says that When it reaches
596
Ibid, Sermon.108
597 Idem.
598 Ibid, Sermon.111
206
the extremity of desires of those who incline towards it and feel happy with
it, the position is just what Allâh, and refers to the Qur‟ân in which Allâh the
Glorified, says... like the water which send We down from heaven, and the
herbage of the earth mingled with it, then it became dry stubble which the
winds scatter; for Allâh over all things has power.599
Continuing the sermon
he delivers these words, ―No one secures enjoyment from its freshness but he
has to face hardship from its calamities. No one would pass the evening under the
wing of safety but that his morning would be under the feathers of the wing-tip of
fear. It is deceitful, and all that is there in it is deception. It is perishable and all
that is on it is to perish. There is no good in its provisions except in piety.Whoever
takes little from it collects much of what would give him safety, while one who
takes much from it takes much of what would ruin him. He would shortly depart
from his collection. How many people relied on it but it distressed them; (how
many) felt peaceful with it but it tumbled them down; how many were prestigious
but it made them low and how many were proud but it made them disgraceful.‖600
About Angel of Death and departing the spirit, ×aÌrat ‗Alî (Rad.A)
speaks in the same sermon in the following words, ―…Do you feel when the
Angel of Death enters a house, or do you see him when he takes out of anyone?
How does he take out life of an embryo in the womb of his mother? Does he reach
it through any part of her body or the spirit responded to his call with the
permission of Allâh? Or does he stay with him in the mother‘s interior? How can
he who is unable to describe a creature like this, describe Allâh?‖ 601
This shows
how this angels approaches a person at the time of death.
599
Al-Qur‟ân (18:45)
600 Sharîf al-RaÌî,op.cit.,Sermon.111
601 Idem
207
In the following sermon ×aÌrat ‗Alî (Rad.A) speaks about the
preparation of Mu‘min for Death in the following words, ―…I warn you of the
world for it is the abode of the unsteady. It is not a house for foraging. It has
decorated itself with deception and deceives with its decoration. It is a house
which is low before Allâh. So He has mixed its lawful with its unlawful, its good
with its evil, its life with its death, and its sweetness with its bitterness. Allâh has
not kept it clear for His lovers, nor has He been niggardly with it towards His foes.
Its good is sparing. Its evil is ready at hand. Its collection would dwindle away. Its
authority would be snatched away. Its habitation would face desolation. What is
the good in a house which falls down like fallen construction or in an age which
expires as the provision exhausts, or in time which passes like walking?‖602
In the same sermon he says, ―… Ask from Him fulfilment of what He has
asked you to do. Make your ears hear the call of death before you are called by
death. Surely the hearts of the abstemious weep in this world even though they
may (apparently) laugh, and their grief increases even though they may appear
happy... Remembrance of death has disappeared from your hearts while false
hopes are present in you. So this world has mastered you more than the next
world, and the immediate end (of this world) has removed you away from the
remote one (of the next life). You are brethren in the religion of Allâh. Dirty
natures and bad conscience have separated you. Consequently you do not bear
burdens of each other nor advise each other, nor spend on each other, nor love
each other…Nothing prevents anyone among you to disclose to his comrade the
shortcomings he is afraid of, except the fear that the comrade would also disclose
to him similar defects. You have decided together on leaving the next world and
loving this world. Your religion has become just licking with the tongue. It is like
the work of one who has finished his job and secured satisfaction of his master.‖603
602
Ibid, Sermon.113 603
Idem
208
At another place ×aÌrat ‗Alî (Rad.A) says,
―No person gets rejoicing from this world but tears come to him after it,
and no one gets its comforts in the front but he has to face hardships in the rear.
No one receives the light rain of ease in it but the heavy rain of distress pours upon
him. It is just worthy of this world that in the morning it supports a man but in the
evening it does not recognise him. If one side of it is sweet and pleasant the other
side is bitter and distressing.‖604He further says regarding the same theme in
the following words, ―Prepare yourself for it and do all that you can for Paradise.
Certainly this world has not been made a place of permanent stay for you. But it
has been created as a pathway in order that you may take from it the provisions of
your (good) actions for the permanent house (in Paradise). Be ready for departure
from here and keep close your riding animals for setting off.‖605
The same view
has been expressed in the other two sermons.606
About the happenings after death ×aÌrat ‗Alî (Rad.A) speaks in the
following manner,
―By Allâh, certainly it is reality not fun, truth not falsehood. It
is none else than death. Its caller is making himself heard and its
dragsman is making haste. The majority of the people should not
deceive you. You have seen those who lived before you, amassed
wealth, feared poverty and felt safe from its (evil) consequences, the
longevity of desires and the (apparent) distance from death. How,
then, death overtook them, turned them out of their homelands and
took them out of their places of safety. They were borne on coffins,
people were busy about them one after another, carrying them on
their shoulders and supporting them with their hands.Did you not
604
Ibid,Sermon.111 605
Ibid,Sermon.132 606
Ibid,Sermon.82,Sermon.202,Vol.III.
209
witness those who engaged in long-reaching desires, built strong
buildings, amassed much wealth but their houses turned to graves
and their collections turned into ruin. Their property devolved on the
successors and their spouses on those who came after them. They
cannot (now) add to their good acts nor invoke (Allâh's) mercy in
respect of evil acts. Therefore, whoever makes his heart habituated
to fear Allâh achieves a forward position and his action is
successful.‖607
The theme of learning lessons from death and graveyard could be
visualized by the following sermon, ―You should know as you do know, that
you have to leave it and depart from it. While in it, take lesson from
those.‖608
Here ×aÌrat ‗Alî (Rad.A) refers to the Qur‟ânic verse ‗who pro
claih nmed 'who is more powerful than we.‖609
Continuing the sermon He
continues in these words, ―but they were carried to their graves, though not as
riders. They were then made to stay in the graves, but not as guests.Graves were
made for them from the surface of the ground.Their shrouds were made from
earth.Old bones were made their neighbour. They are neighbours who do not
answer a caller nor ward off trouble, nor pay heed to a mourner. Its authority is
changing. Its life is dirty. Its sweet water is bitter. Its sweetness is like myrrh. Its
foods are poisons. Its means are weak. The living in it is exposed to death; the
healthy in it is exposed to disease. Its realm is (liable to be) snatched away. The
strong in it is (liable to be) defeated and the rich is (liable to be) afflicted with
misfortune.The neighbour in it is (liable to be) plundered. Are you not (residing)
in the houses of those before you, who were of longer ages, better traces, had
bigger desires, were more in numbers and had greater armies. How they devoted
themselves to the world and how they showed preference to it! Then they left it
607
Idem 608
Ibid, Sermon.111 609
Al-Qur'ân, (41 :15)
210
without any provision that could convey them through, or the back (of a beast for
riding) to carry them.‖610
Again in the same sermon he continues, ―Did you get
the news that the world was ever generous enough to present ransom for them, or
gave them any support or afforded them good company? It rather inflicted them
with troubles, made them languid with calamities, molested them with
catastrophes, threw them down on their noses, trampled them under hoofs and
helped the vicissitudes of time against them. You have observed its strangeness
towards those who went near it, acquired it and appropriated it, till they depart
from it for good. Did it give them any provision other than starvation or make
them stay in other than narrow places, or give them light other than gloom, or give
them in the end anything other than repentance? Is this what you much ask for or
remain satisfied with, or towards which you feel greedy? How bad is this abode
for him who did not suspect it (to be so) and did not entertain fear from
it?‖611
Here ×aÌrat ‗Alî (Rad.A) further says, ―If they get rain they do not feel
happy, and if they face famine they do not get disappointed. They are together but
each one apart. They are close together but do not see each other. They are near
but do not meet. They are enduring and have no hatred. They are ignorant and
their malice has died away. There is no fear of trouble from them and no hope of
their warding off (troubles). They have exchanged the back (surface) of the earth
with its stomach (interior), vastness with narrowness, family with loneliness, and
light with darkness. They have come to it (this world) as they had left it with bare
feet and naked bodies. They departed from it with their acts towards the
continuing life and everlasting house.‖612
610
Sharîf al-RaÌî,op.cit.,Sermon.111 611
Idem 612
Idem
211
Here ×aÌrat ‗Alî (Rad.A) again refrers to the Qur‟ânic verse, ―...As
We caused the first creation, so will We get it return. (It is) a promise
binding Us, verily We were doing it.‖613
This subject has also been described
in the other sermons as well.614
×aÌrat ‗Alî (Rad.A) speaks on subject of Proof of Resurrecrtion as
follows,―Your aim (reward or punishment) is before you. Behind your back
is the hour (of resurrection) which is driving you on. Keep (yourself) light
and overtake (the forward ones). Your last ones are being awaited by the
first ones (who have preceded).‖615
×aÌrat ‗Alî (Rad.A) also spoke at on the
same theme in other sermons.616
About the Judgement of human deeds and about collecting provision
for the next world while in this world and performing good acts before
death, ×aÌrat ‗Alî (Rad.A) expresses in the following words, ―Perform (good)
acts while you are still in the vastness of life, the books are open (for recording of
actions), repentance is allowed, the runner away (from Allâh) is being called and
the sinner is being given hope (of forgiveness) before the (light of) action is put
off, time expires, life ends, the door for repentance is closed and angels ascend to
the sky.‖617
He again continues the same sermon and says, ―Therefore a man
should derive benefit from himself for himself, from the living for the dead, from
the mortal, for the lasting and from the departer for the stayer. A man should fear
Allâh while he is given age to live upto his death, and is allowed time to act. A
man should control his self by the rein and hold it with its bridle, thus by the rein
613
Al-Qur'ân.(21 :104) 614
Sharîf al-RaÌî,op.cit.,Sermons(20,82,131,224)
615 Ibid,Sermon.21
616 Ibid,Sermon.(28,62,167)
617 Sermon:237
212
he should prevent it from disobedience towards Allâh, and by the bridle he should
lead it towards obedience to Allâh.‖618
The same subject has been depicted in the other sermons at different
places.619
About the human condition on the Day of Judgement ×aÌrat ‗Alî
(Rad.A) provides the view of transience of this world, and importance of
collecting provisions for the next life and speaks in the following sermon as,
―…O‘ people, certainly this world is a passage while the next
world is a place of permanent abode. So, take from the passage (all
that you can) for the permanent abode. Do not tear away your curtain
before Him Who is aware of your secrets. Take away from this
world your hearts before your bodies go out of it, because herein you
have been put on trial, and you have been created for the other
world. When a man dies people ask what (property) he has left while
the angels ask what (good actions) he has sent forward. May Allâh
bless you; send forward something, it will be a loan for you, and do
not leave everything behind, for that would be a burden on you.‖620
Similar subject has been mentioned in the other sermons.621
At another place ×aÌrat ‗Alî (Rad.A) speaks about the position where
Heaven and hell can be placed in these words, ―…O‘ creatures of Allâh!
…You are in a period when steps of virtue are moving backwards, steps of evil are
moving forward and Satan is increasing his eagerness to ruin people. This is the
time that his equipment is strong, his traps have been spread and his prey has
become easy (to catch). Cast your glance over people wherever you like, you will
618
Idem 619
Ibid,Sermons.(85,100,144) 620
Ibid,Sermon.203 621
Ibid,Sermons(101,187)
213
see either a poor man suffering from poverty, or a rich man ignoring Allâh despite
His bounty over him, or a miser increasing his wealth by trampling on Allâh's
obligations, or an unruly person closing his ears to all counsel. Where are your
good people; where are your virtuous people? Where are your high spirited men
and generous men? Where are those of you who avoid deceit in their business and
remain pure in their behaviour? Have they not all departed from this ignoble,
transitory and troublesome world? Have you not been left among people who are
just like rubbish and so low that lips avoid mention of them and do not move even
to condemn their low position.‖622
Referring to the Qur‟ân ×aÌrat ‗Alî (Rad.A) says, ―Verily we are
Allâh's and verily unto Him shall we return.‖623
Continuing the sermon he
says, ―Mischief has appeared and there is no one to oppose and change it, nor
anyone to dissuade from it or desist from it. Do you, with these qualities, hope to
secure abode in the purified neighbourhood of Allah and to be regarded His
staunch lovers? Alas! Allâh cannot be deceived about His paradise and His will
cannot be secured save by His obedience. Allâh may curse those who advise good
but they themselves avoid it, and those who desist others from evil but they
themselves act upon it.624
Hadrat ‗Ali speaks about the same subject at another place.‖625
×aÌrat ‗Alî (Rad.A) speaks about the Day of Judgement in several
sermons. At one place he says in the following way,
―Till whatever is written as ordained approaches its end, the affairs
complete their destined limits, the posteriors join the anteriors and whatever Allâh
wills takes place in the shape of resurrection of His creation. Then He would
convulse the sky and split it. He would quake the earth and shake it. He would root
622
Idem 623
Al-Qur'ân, (2:156) 624
Ibid,Sermon.129 625
Ibid,Sermon.164
214
out the mountains and scatter them. They would crush each other out of awe of
His Glory and fear of His Dignity.‖626He again asserts, ―He would take out
everyone who is in it. He would refresh them after they had been worn out and
collect them after they had been separated. Then He would set them apart for
questioning about the hidden deeds and secret acts. He would then divide them
into two groups, rewarding one and punishing the other. As regards the obedient
people He would reward them with His nearness and would keep them for ever in
His house from where those who settle therein do not move out. Their position
would not undergo change, fear would not overtake them, ailments would not
befall them, dangers would not affect them and journey would not force them
(from place to place). As for people of sins, He would settle them in the worst
place would bind their hands with the necks, bind the forelocks with feet and
would clothe them in shirts of tar and dresses cut out of flames.They would be in
punishment whose heat would be severe, door would be closed on the inmates - in
fire which is full of shouts and cries and rising flames and fearful voices.Its inmate
does not move out of it. its prisoner cannot be released by ransom and its shackles
cannot be cut. There is no fixed age for this house so that it might perish, nor
period for its life that might pass away.627
At another place while warning against punishment on the Day of
Judgement ×aÌrat ‗Alî (Rad.A) says in the following sermon as, ―...Therefore,
hasten towards the place of return and go ahead of (your) deaths (by collecting
provision for the next world). Shortly, the expectations of the people will be cut
short and death will overtake them while the door of repentance will be closed for
them. You are still in a place to which those who were before you have been
wishing to return. In this world, which is not your house, you are just a traveller in
motion. You have been given the call to leave from here, and you have been
ordered to collect provision while you are here. You should know that this thin
626
Ibid, Sermon.108. 627
Idem
215
skin cannot tolerate the Fire (of Hell). So, have pity on yourselves because you
have already tried it in the tribulations of the world.‖628
Referring to Qur‟ânic verses, ―... if you help (in the way) of Allâh, He
will (also) help you, and will set firm your feet.‖629
―Who is he who would
loan unto Allâh a goodly loan? so that He may double it for him, and for him
shall be a noble recompense.‖630
Here, ×aÌrat ‗Alî (Rad.A) further adds, ―He
does not seek your support because of any weakness, nor does He demand a loan
from you because of shortage. He seeks your help, although He possesses all the
armies of the skies and the earth and He is strong and wise. He seeks a loan from
you, although He owns the treasures of the skies and the earth and He is rich and
praiseworthy. (Rather) He intends to try you as to which of you performs good
acts. You should therefore be quick in performance of (good) acts so that your
way be with His neighbours in His abode; He made His Prophet's companions of
these neighbours and made the angels to visit them. He has honoured their ears so
that the sound of Hell fire may never reach them, and He has afforded protection
to their bodies from weariness and fatigue.‖631
×aÌrat ‗Alî (Rad.A) warn his companions about the dangers of the Day
of Judgement in these words, ―May Allâh have mercy on you! Provide
yourselves for the journey because the call for departure has been announced.
Regard your stay in the world as very short, and return (to Allâh) with the best
provision that is with you, because surely, in front of you lies a valley, difficult to
climb, and places of stay full of fear and dangers. You have to reach there and stay
in them. And know that the eyes of death areapproaching towards you. It is as
though you are (already) in its talons and it has struck itself against you. Difficult
628
Idem
629 Al-Qur'ân,(47:7)
630 Ibid,(57:11)
631 Ibid,Sermon.183
216
affairs and distressing dangers have crushed you into it. You should therefore cut
away all the attachments of this world and assist yourselves with the provision of
Allâh's fear.‖632
Depicting the same theme, ×aÌrat ‗Alî (Rad.A) says, ―That day would
be such that Allâh would collect on it the anteriors and the posteriors, to
stand in obedience for exaction of accounts and for award of recompense for
deeds. Sweat would flow upto their mouths like reins while the earth would
be trembling under them. In the best condition among them would be he
who has found a resting place for both his feet and an open place for his
breath.‖633
At another place ×aÌrat ‗Alî (Rad.A) says,
―If you know what I know of the unknown that is kept wrapped up
from you certainly you would have gone out into the open weeping over
your deeds and beating yourselves in grief and you would have abandoned
your properties without any guard for it or any substitute over it. Everyone
would then have cared for his own self without paying attention to anyone
else. But you have forgotten what was recalled to you and felt safe from
what you had been warned. Consequently, your ideas went astray and your
affairs were dispersed. I do long that Allâh may cause separation between
me and you and give me those who have a better right to be with me than
you. By Allâh, they are people of blissful ideas, enduring wisdom and true
speech. They keep aloof from revolt. They trod forward on the path (of
Allâh) and ran on the high road. Consequently, they achieved the
everlasting next life and easeful honours.‖634
632
Ibid,Sermon.204 633
Ibid,Sermon.101 634
Idem
217
The same theme has been mentioned in the other sermons also.635
Similarly, ×aÌrat ‗Alî (Rad.A) views the transience of this world, and
importance of collecting provisions for the next life in the following manner,
―O‘people, certainly this world is a passage while the next world is a
place of permanent abode. So, take from the passage (all that you can) for
the permanent abode. Do not tear away your curtain before Him Who is
aware of your secrets. Take away from this world you have been created for
the other world. When a man dies people ask what (property) he has left
while the angels ask what (good actions) he has sent forward. May Allah
bless you; send forward something, it will be a loan for you, and do not
leave everything behind, for that would be a burden on you.‖636
8. M„arifat al-Akhlâq wa Ùasawwuf (Knowledge of ethics and
Øûfism)
This section could be further studied in detail under the next chapter:
―Mystical Dimensions of Nahj al-Balâghah”.
Therefore the objective of the compilation of the above quoted
sermons and letters throughout this chapter was to bring forth ×aÌrat ‗Alî
(Rad.A) greatness and superiority in the art of rhetorics, which in addition
to his innumerable qualities and distinctions depicts that he had risen to the
highest pinnacle of this attainment.Owing to the fact that ×aÌrat ‗Alî (Rad.A)
was a religious leader as well, it was necessary for him to exhort and
admonish the people and to show them the righteous path for their benefits
in this world as well as in the HereAfter. Further this would become so easy
if all these were presented in a literary and eloquent style.
635
Ibid,Sermon.62,Sermon.82,Sermon.194 636
Ibid,Sermon.203
218
The upbringing of ×aÌrat ‗Alî (Rad.A) under the kind patronage of
Prophet MuÍammad (SAW) was the pavement for his utterances to become
the masterpiece of literature too. Moreover, literature is regarded as the
multitude of several sciences, hence Nahj al-Balâghah is not only the master
piece of literature but it also includes teachings on divinity, ethics and faith,
science, administration, trade and commerce and historical facts.
Describing the height of eloquence and use of standard language by
×aÌrat ‗Alî (Rad.A), the commentators say that he was at the highest pedestal
of distinction. Stability of emotions, unmatched command over the matter
and langauage, his eloquent pronouncements and short sayings, full of
meaning were the hallmark of distinction.