Glimpses of the Nahj Al-balaghah

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:

  1. Theological and metaphysical issues;
  2. Mystic path and worship;
  3. Government and social justice;
  4. The Ahl al-Bayt ('a) and the issue of caliphate;
  5. Wisdom and admonition;
  6. The world and worldliness;
  7. Heroism and bravery;
  8. Prophecies, predictions, and eschatology;
  9. Prayers and invocations;
  10. Critique of contemporary society;
  11. Social philosophy;
  12. Islam and the Quran;
  13. Morality and the discipline of self;
  14. 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.