Glimpses of the Nahj Al-balaghah

Part Vi - the World and Worldliness Aphorisms

Renunciation in the Nahj al-balaghah:

Of the frequent themes of the Nahj al-balaghah is strong warning against the dangers of worldliness. Our preceding discussion about zuhd (abstinence) and its aims also serves here to throw light on the meaning of worldliness; because, the zuhd which is strongly enjoined is the very opposite of the worldliness which is severely condemned. To define and explain any one of them is to define and explain the other. However, in view of the tremendous emphasis laid in 'Ali's moral sermons upon the warning against the dangers of worldliness, we considered it appropriate to devote a separate chapter to this topic with a view to further explaining this concept so that all ambiguities are removed in this matter.

The first point to be investigated is why so much attention has been given to the concept of zuhd in the sayings and sermons of Amir al-Mu'minin, to the extent that no other issue has been so much emphasized by him, and neither the Holy Prophet (S) nor any of the other Imams (A) have spoken as recurringly about the deceptions of worldly life, its ephemeral and unenduring nature, the disloyalty of its slippery comforts, and the dangers of wealth, affluence, and immersion in and complete surrender to worldly pleasures and comforts.

The Danger Created by War Booty:

This was not a matter of accident, rather it was something related to the conditions that came into existence during 'Ali's times, that is, during the days of the past caliphs and especially during the caliphate of 'Uthman. A series of serious dangers visited the world of Islam in the wake of the influx of huge quantities of wealth and riches. 'Ali (A) sensed its dangerous consequences and struggled against them. This struggle is reflected in his practices and policies during the period of his caliphate, in the course of which he ultimately gave up his life. This struggle, at the ideological level, is also reflected in his sermons, letters, and sayings.

The Muslims were blessed with great victories in battles that diverted huge amounts of property and wealth into the Muslim world. However, instead of being utilized for public benefit or being distributed justly among the people, the wealth fell into the hands of a few individuals and an elite. Especially during the days of 'Uthman, this imbalance became greatly pronounced. Persons who possessed nothing only a few years ago appropriated for their personal use fabulous amounts of wealth. This was the time when worldly tendencies gained strength in the Muslim society and the Muslim Ummah started on a course of moral decline and degeneration.

It was following the awareness of this great danger to society that 'Ali raised his cry of protest to warn the Ummah of Islam. Al-Mas'udi, writing about the days of 'Uthman, says:

'Uthman was a man of extraordinary generosity (of course, it was exercised at the cost of the public treasury). The government officials and the people followed his example. He was the first among the Caliphs to build a house made of stone and mortar with wooden doors made of teak and juniper, and amassed other properties, such as gardens, orchards, and springs, in al-Madinah. When he died, there were 150,000 Dinars and a million Dirhams in cash with his treasurer and his property in Wadi al-Qura, Hunayn, and elsewhere was valued above 100,000 Dinars. His legacy consisted of a large number of horses and camels.

Then he writes:

During his reign, a group of his associates also hoarded similar amounts of wealth. Al-Zubayr ibn al-'Awwam built a house in Basrah which still stands intact in the year 332 H. [al-Mas'udi's own time]. It is also well known that he built similar houses in Egypt, Kufah, and Alexandria. When al-Zubayr died he left 50,000 Dinars in cash, a thousand horses and thousands of other things. The house which Talhah ibn 'Abd Allah built of brick, mortar and teak in Kufah still exists and is known as 'Dar al-Talhatayn.' Talhah's daily income from his properties in Iraq was one thousand Dinars. He had one thousand horses in his stables. A one-thirty-second (1/32) part of the wealth that he left at his death was estimated at 84,000 Dinars ...

Al-Mas'udi mentions similar amounts of wealth in the possession of Zayd ibn Thabit, Ya'la ibn 'Umayyah and others. Evidently, such huge amounts of wealth do not emerge from under the ground nor fall from the sky. Such immense riches are never amassed except by the side of extreme and horrifying poverty. That is why 'Ali (A), in sermon 129, after warning the people of the dangers of worldliness, says:

You live in a period when virtues recede and evils advance step by step, and the Satan becomes greedier in his eagerness to ruin human beings. Today his equipment has been reinforced, his traps are set in every place, and his prey comes easily. Look around; you will see either a poor man hardly able to breathe in extreme poverty and penury, or a rich man who has transformed God's blessings into his own infidelity, or you will see a miser who makes stinginess in discharging the obligations imposed by God a means of increasing his own wealth, or you will find the rebellious whose unruly hearts are deaf to moral admonition. Where are the virtuous, the righteous amongst you? Where are the free men and the magnanimous? Where are those who avoid every trace of deceit in their dealings and pursue piety and honesty in their ways?

The Intoxication of Affluence:

Amir al-Mu'minin (A), in his utterances, has used the phrase sakarat al-ni'mah, meaning 'intoxication induced by comfort and affluence', which is inevitably followed by a vengeful disaster. In sermon 151 he warns them:

You, O people of Arabia, would be victims of calamities which are drawing near. Beware of the intoxication induced by affluence and fear the vengeful disaster which will follow it.

Then he describes the misfortunes caused by such immoderations. In sermon 187 he foretells the calamities that were to befall the Muslim society in future. He says:

This would happen when you would be intoxicated, not by drinking wine, but with wealth and affluence.

Yes, the flow of immense amounts of wealth into the domain of Islam and the unjust distribution of this wealth together with nepotism and partiality, infected the Islamic society with the disease of worldliness and the race for affluence.

'Ali (A) struggled to save the Islamic world from this grave danger, and was severely critical of those who were responsible for the infection to set in. He set an example of an altogether different life style in his own personal living, and, on attaining caliphate, he gave the top priority to the campaign against these dangers in his revolutionary programme.

The General Aspect of 'Ali's Warnings:

This prologue was intended to throw light upon the particular aspect of the warnings of Amir al-Mu'minin (A) about worldliness as a specific reaction to a particular social phenomenon of his times. Yet, aside from this particular feature, there is a general aspect to 'Ali's words that is not confined to his own time and applies to all times and all people as an essential part of Islamic teaching.

This specific logic emanates from the teaching of the Holy Quran which is followed up in the sayings of the Holy Prophet (S), Amir al-Mu'minin (A) and the rest of Imams (A), as well as in the writings of great Muslim sages. However, it is a logic which needs a detailed analysis. In the present discussion, our concern will be more with the general aspect of the discourses of Amir al-Mu'minin (A) in the sense that in them 'Ali (A) addresses himself to all human beings of all times.

The Terminology of Every School:

Every school of thought has a terminology which is specific to it. In order to understand the concepts and issues of a certain school, it is essential to be familiar with its terms. On the other hand, in order to understand its particular terminology, it is necessary, in the first place, to understand its general view of the universe, life and man: that is its weltanschauung.

Islam has a clear view of being and creation, and has a particular way of looking at man and human life. One of the fundamental principles of the Islamic world-outlook is the notion that there is no duality of any kind whatsoever in being; that is, the world of creation is not divisible into two domains of 'good' and 'evil'. That is, it is not true that some existents are good and beautiful and should have been created, whereas some are evil and ugly and should not have been created but nevertheless exist. Such a view is regarded as kufr in the Islamic world-outlook, and is considered contrary to the principle of tawhid. In the view of Islam, the creation of all things is based on goodness, wisdom, and beauty:

Thou seest not in the creation of the All-merciful any imperfection ...(67:3)

He is the Knower of the unseen and the visible, the All-mighty, the All-compassionate, Who made good everything He created; ... (32:6-7)

Accordingly, Islam's condemnation of 'the world' does not apply to the world of creation. The Islamic world-outlook rests on the foundation of pure tawhid and lays great emphasis on the Unity of the Acting Principle; it does not admit the existence of any partner who would share God's sovereignty. Such a world-outlook can never be pessimistic. The idea of an evil world abounding in crookedness and wickedness is not an Islamic notion. Then why does it denounce 'the world'?

The 'World ' that is Condemned:

Commonly it is said that attachment to the 'world' is condemned and disapproved by Islam. This is both true and false. If what is implied is an emotional attachment, it cannot be true; because, man, in relation to the total system of creation, has been created with a series of congenital emotional attachments and inclinations. In addition, he does not acquire these inclinations, nor are they superfluous or incongruous. Even as in the human body there is no superfluous organ-not even a single nerve ending-so also there are no redundant congenital tendencies of attachment in his nature. All innate human tendencies, and aptitudes have a purpose which is wise and sagacious. The Holy Quran regards such tendencies as the 'signs' of Divine Wisdom and the Creator's consummate design:

And of His signs is that He created for you, of yourselves, spouses, that you might repose in them, and He has set between you love and mercy ... (30:21)

These attachments and sentiments form a series of channels of communication between man and his world. Without them man would not be able to pursue the course of his development. Consequently, it should be said that the Islamic world-outlook, even as it does not permit us to denounce and reject the world, it also does allow us to regard the natural attachments and the channels of communication as superfluous, useless, and breakable, because such sentiments and tendencies are a part of the general pattern of creation. In fact, the prophets (A) and the awliya' were endowed with these sentiments and emotions to a high degree of exuberance.

The truth is that what is implied by 'attachment to the world' are not these natural and innate inclinations; instead, what is meant is bondage to material and worldly affairs and total surrender to them, which leads to spiritual stagnation and inertia, deprives the human spirit of its freedom of movement and buoyancy, and makes it immobile and dead. That is what Islam calls 'worldliness' and has severely campaigned against it as something contrary to the evolutionary system of creation. Not only this, Islam considers this struggle as being in tune with the laws of the evolutionary processes of creation. The expressions employed by the Quran in this regard are miraculous, as we shall explain in the following sections.

The Relation Between Man and the World:

As made explicit in the last chapter, that which is regarded as disapprovable by the Quran and the Nahj al-balaighah is neither the world-in-itself, nor the natural and innate human urges and attachments. In the view of Islam, neither has the world been created without a purpose, nor has man strayed into it aimlessly.

There have been, and are, some schools of thought which view the world with pessimism. In their view, the existing order of the universe is far from being perfect. There have existed other schools which considered man's entry into the world of existence to be the result of some cosmic error, as if man had strayed into it. According to them, man is a total stranger in this world with which he has no ties of consanguinity, and is a prisoner of existence. Like Joseph, he has been thrown into the black-hole of being by his evil brethren where he is confined and his every endeavour should be aimed at finding an exit from this abyss.

Obviously, when the relation of man to the world and nature is regarded as the one between a prison and its prisoner, and an abyss and one eptrapped in it, his ultimate aim cannot be anything but seeking 'deliverance'.

The Logic of Islam:

But from the viewpoint of Islam, the relation of man to the world is not that of a prisoner with his prison; or that of one entrapped in a well with the well; rather it is the kind of relation that exists between a peasant and his farm

[^1] , or a horse and the racecourse [^2] , or a merchant and the marketplace [^3] , or a devotee and his temple [^4]. The world, from the Islamic point of view, is a school for man, his training ground, and the place where he can acquire perfection. There is an anecdote related in the Nahj al-balaghah of a man who condemned the world in Amir al-Mu'minin's presence. 'Ali (A) rebuked him for his confusing 'the world' which is condemned by Islam with the actual physical world and informed him about his error

[^5]. Shaykh Farid al-Din 'Attar has rendered this incident into verse in his Musibat nameh:

In the presence of the Tiger of Providence, A man denounced the world with vehemence. "The world ", exclaimed Hayder, "is not to be blamed ". Wretched are you, being far from wisdom. The world, son, is a farm To be attended to day and night. Whatsoever is of the honour and riches of faith, An in all it is to be acquired from this world. Tomorrow's fruit is the blooming of today's seed; And one who is idle here, shall taste the bitter fruit of regret. The world is the best place for you, Where in you can prepare provision for the Hereafter. Go into the world, but don 't get immersed in the ego. And prepare yourself for the other world. If you act thus, the world will suit you, Hence befriend the world just for this aim.

Nasir Khusrow 'Alawi, justifiably considered a philosopher among the poets (Hakim al-shu'ara'), is one of the most profound and truly religious amongst Persian poets. He has composed a eulogy about the world, simultaneously highlighting both the good and evil qualities of it, which is as much in conformity with the Islamic outlook as it is extraordinarily beautiful from artistic viewpoint. This eulogy appears in his collected poetical works (diwan), and is included in his book Jami' al-hitmatayn. He says:

O world, how apt and essential you are, Even though you haven't been loyal to any. Sick and wretched you appear to the afflicted eye, Yet fine and healthy if one looks at your inside. If sometimes you have broken a robust man or two, Many a broken one you have joined and restored. You are filthy to the unclean, To the pure unstained. If any one should blame you, say, "You know me not. " You have grown out of me. If you are wise, Why blame the tree of which you are a branch? The Lord made me a path for your ascending journey, And you have settled down on this lowly road. God planted a tree from whose trunk you have grown; If you grow out straight, you will be saved, And if crooked, confined to the flames. Yes, everyone burns crooked branches, And asks not "Is it teak or walnut?" You are the arrow of God aimed at His enemy, Why have you hurt yourself with this weapon?

Now it is evident that man's relation to the world is similar to the one that exists between the farmer and his field of cultivation, between the merchant and the marketplace, between the devotee and the temple. It is not possible for man to alienate himself from the world or sever his ties with it or to develop a kind of relationship which is wholly negative. There exists a design and intelligent planning behind every natural urge. Man has neither come to this world by cheating or fraud, nor should he go from here as an accused.

There is a general force of attraction and gravitation that encompasses the whole universe. All the particles in it attract each other according to a set pattern. This pattern of mutual attraction and absorption is determined by a judicious design. Moreover, the force of attraction and love is not confined to man alone. No particle in the universe is devoid of this power. The difference, however, is that man, contrary to other things, is aware of his own leanings and inclinations.

Wahshi Kirmani says:

Every dancing particle is permeated with the same force of attraction That draws it towards a certain specific goal. It carries one Rower to the side of another, And urges one spark to pursue the company of its likes, From fire to wind, from water to dust, From underneath the moon to the top of the heavens, From flock to flock and from horde to horde, You will observe this attraction in every moving thing From heavenly spheres to the terrestrial bodies.

Accordingly, from the viewpoint of Islam the world is neither without a purpose nor is human being created by any error, nor are man's innate tendencies undesirable and evil. Then what is meant by "the world" that the Quran and the Nahj al-balaghah regard as undesirable and condemnable?

Before embarking on the issue, a few preliminary principles need to be clarified. It is characteristic of man that he is inherently an idealist and a lover of perfection. He is in the search of something with which he wants to develop a relationship closer than an ordinary attachment. In other words, he is by nature a devotee and a worshipper in search of something which is the ultimate object of his desire and the end of his entire being.

However, if he is not rightly guided, or not on his guard, his relation with things and inclination towards them is transformed into a relation of reliance and attachment, changing means into end and an association into bondage. As a result his spirit of mobility, freedom and capacity to quest are transformed into inertia, complacence and captivity.

This is what is undesirable and contrary to the perfection-seeking order of the world. It is a defect and a kind of non-being, not a merit or a positive mode of being. It is a dangerous malady and a disaster for man, and this is against which the Quran and the Nahj al-balaghah warn.

Without any doubt, Islam does not regard the material world and life in it-even if it involves the greatest material achievements-as a fitting goal of man's highest aspirations. This is because, firstly, in the Islamic world-outlook, this world is followed by the eternal and everlasting world of the Hereafter where conditions of life would be determined by the deeds, good or evil, of a person in this world. Secondly, the worth of a human being is too great to warrant his surrender to the slavery of and servitude to the material aspects of life.

That is why 'Ali (A) so often points out that the world is a good place, but only for him who knows that it is not a permanent abode, but only a road or a caravanserai.

What a good abode it is for him who would not want to make it a home.

[^6]

This world indeed is a transit camp, whereas the Hereafter is a place of permanent abode. So take from the transit what you need for your destination.

[^7]

From the viewpoint of humanistic philosophies there is no doubt that everything which binds man to itself and immerses him completely within itself violates his human identity by making it inert and frozen. The process of human perfection knows no limit or end, and every halt, delay and bondage is injurious to it. As we find no reason to controvert this view, we accept it without any argument. However, there are two other points that need to be discussed here.

Firstly, does the Quran and following it the Nahj al-balaghah confirm such a relation between man and his world? Is it true that what the Quran condemns is attachment and bondage to the world when taken as the ultimate end of life, an attitude which retards man's movement towards perfection and represents inertness, stagnation, and non-being? Does the Quran abstain from absolutely condemning worldly ties and sentiments so long as they do not become man's ultimate goal of life and stall his progress?

Secondly, if it is admitted that human attachment to beings other than himself causes bondage and servitude, and retards the development of human personality, does it make any difference if that being is God or something else?

The Quran negates every form of bondage and servitude and calls man to welcome every kind of spiritual and human freedom. It does not, however, condemn servitude to God; it does not invite man to liberate himself from God in order to acquire absolute freedom. Instead, the invitation of the Quran is based on liberation from everything besides God and complete surrender to Him. It is based on the rejection of obedience to anything except Him and the acceptance of submission to Him.

The expression 'La ilaha illa Allah' (There is no god except Allah) is the foundation of the Islamic faith. It implies simultaneously a negation and an affirmation, a rejection and an acceptance, and kufr and iman. It signifies the negation, the rejection, the renunciation, and the kufr in relation to the non-God, and the affirmation, the acceptance, the submission, and the iman in relation to God. The essential testimony required by Islam is neither just a 'Yes' nor merely a 'No'; it is a combination of both a 'Yes' and a 'No'.

If the needs of the growth of the human personality demand that man should liberate himself from every kind of bondage, servitude, and submissiveness to anything whatsoever, that he should revolt against everything that compromises his absolute freedom, that he ought to say 'No' to everything-as the Existentialists say-what difference does it make whether that thing is God or something else? And if it is to be decided that man should renounce his freedom and adopt slavery, servitude and submission to something, what difference does it make, after all, whether it is God or something else?

Is there a difference between accepting God as the supreme ideal and accepting some other thing as the Summum Bonum? Does it mean that only God is such that servitude to Him is freedom in itself, and that losing oneself in Him is identical with the realization of one's self and the recovery of one's true identity and personality? And if this is true, what is the basis of this claim? How can it be justified?

In our opinion, here we arrive at one of the subtlest, most profound, and progressive teachings of Islam and one of the most glorious of human ideas. It is here that the sublimity of the logic of Islam and the insignificance and pettiness of other ideologies becomes evident. We shall answer these queries in the following sections.