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