219
CHAPTER: 5
Mystical Dimensions of Nahj al-Balâghah.
ØËfÊsm, TaÎawwuf or Islamic Mysticism is an ascetic mystical trend
in Islam characterized by a distinct life-style, values ritual practices,
doctrines and institutions637
. It is asserted by Muslims that SËfism is a form
of asceticism and is a product of Islam itself, since it arose as one of the
direct results of the Islamic conception of Ma„rifat (gnosis of Allâh)638
.
According to another definition SËfism, in Islam is the outgrowth of
mystic speculation but rooted in the Qur‟ân and the Sunnah. It acquired a
dual aspect of a doctrine as well as that of a way of life.
Annemarie Schimmel defines ØËfÊsm as generally accepted term for
Islamic Mysticism. However, if taken as separate term, mysticism contains
something mysterious, not to be reached by ordinary means or by
intellectual effort, is understood from the root common to the words mystic
and mystery, the Greek meyein, ―to close the eyes‖.639
But according to an encyclopeadic definition mysticism is no doubt in a
broader sense a religious phenomenon, but it does not favour one religion
over another.640
In addition to the above definition, ØËfÊsm can be defined as the
interiorization and intensification of Islamic faith and practice or it can be
said that mysticism is a practical discipline based on the insight of
illuminated seekers after truth.
637
Jane Dammen Mc Aullife, Encyclopedia of the Qur‟an,, Ed. Brill, Heiden, London, Boston
2006, Vol V, P:13. 638
Maikash Akbarabâdî, Masayil-e-TaÎawwuf, Anjuman Taraqqi Urdu, Delhi, 2000, P. 46, See
also. James Hastings, Encyclopedia of Religion and Elthics, Edinburg, T and T. Claek, 1921, Vol.
XII, P.10. 639
Amemarie Schimmel, Mystical Dimensions of Islam, University of North Carolina Press
Chapel Hill,jan:1977,P.3. 640
James Hastings, op.cit.,Vol.IX,1917, p. 697.
220
The interlinkage between the two terms i.e., mysticism and spirituality
is the philosophy, which has a long history of five thousand years. Therefore
spiritualism is the philosophy of higher reality, which has been defined by
different philosophers in different words such as, ―immaterial reality‖, ―a
universal mind‖, ―a supreme being,‖ ―spiritual cosmic force‖, ―infinite
personal God‖. Allâh has created our body in such a way that spirituality
can have two different concepts on account of the organisation of an
individual (body and spirit). The two concepts include God-oriented
spirituality based on the concepts of Allâh and man-oriented spirituality
based on man‘s soul itself being the treasure house of spirituality. In the
former concept spirituality results in realization of Allâh while in the latter,
spirituality results from self- realization.641
Mysticism has also been called as “the great spiritual current which
goes through all religions. In its widest sense it may be defined as the
consciousness of the one reality”642
By this spiritual exploration, ØËfÊsm stresses unveiling or the direct
vision of the divine light, or seeing Allâh‘s actual presence in the world and
in the self. But ØËfÊsm is equally rooted in revelation based on the
experience inculcated by the Qur‟ân and the Sunnah of Prophet MuÍammad
. As the Qur‟ân states, ―Allâh has sent down on him the Book and the
wisdom, and he has taught him what he knew not. Allâh‘s bounty to him is
ever great.‖643
641
Farida Khanam, Life and Teachings of the Prophet MuÍammad:Its Relevance in a Global
Context, Good word books, 2003, reprint 2006, Delhi, p.136. 642
Ewvelyn Underhill, Mysticism: A study in the Nature and Development of Man‟s Spiritual
Conciouness, paper beached., Newyork, 1911,p.1956. 643
Al-Qur‟ân, (4:113).
221
From the outset, the Qur‟ân was the principal source of contemplation
and inspiration for every serious Muslim ascetic and mystic, whether
formally ØËfÊ or not. In fact, many ØËfÊ concepts and terms have their
origin in the Qur‟ânic text, endowing ØËfÊsm with much needed legitimacy
in the eyes of both sufis and Muslims not directly affiliated with it.644
The term ØËfÊ and ØËfÊsm in a way are to be understood in their
ordinary sense. The derivation of the term ØËfÊ has, however, been the
subject of debate because a number of theories and etymologies have been
put forth to denote this term. Most of the Muslim ØËfÊ writers favour its
derivation from Øafa, which means purity on account of which ØËfÊ is one
of the elect who has become purified from the worldly defilements. Other
have proposed a number of etymologies for it. Øaff (rank), which implies
that sufi are spiritually in the first rank by virtue of their communion with
Allâh, or Øuffah (bench), alluding to the Ahl al- Øuffah645
(people of bench),
the companionsof Prophet MuÍammad (SAW) who gathered at the first
Masjid (Mosque) of Madinah.646
The word ØËf, is, regarded as the common
root of the term ØËfÊ or ØËfÊsm and taÎawwuf .
The important thing here to consider is that the application of the term
ØËfÊ never existed during the prophets time and it is aid that the term was
first inborne by Hâshim of Kufa, a contemporary of Sufyân al Thawrî.
According to Qushayri, it came into vogue before 200 AH/815C.E It seems
644
Janne Dammen, op.cit. 645
Ahl, al-Øuffah were those companions of Prophet MuÍammad who voluntarily devoted all
their life to Da‘wah and religious studies and lived at the Øuffa (dais or covered raised dais)
inside Prophet‘s Masjid at Madinah. When any of them got married he was asked by prophet
to move out and live as an ordinary believer, looking after his family. It could be wrong to say
that they had no friends as assumed or propounded by the western lexicographers and
Orientalists. Everybody was ready to befriend them and their greatest friend and supporter was
the Prophet himself who often shared food with them. 646
James Hasting, op.cit.
222
to have gained currency during the period of transition from asceticism of
Mysticism, about the end of the second century of Hijrah.647
As for the origin of the term taÎawwuf, like many other Islamic
discliplines, is concerned the term was not used by the first generation of
Muslims. The historian Ibn Khaldûn writes that this knowledge is a branch
of the sciences of Sacred Law that originated within the Ummah. From the
beginning, the way of such people had also been considered the path of truth
and guidance by the early Muslim community and its notables, the
Companions of the Prophet , those who were taught by them, and those
who came after them. It basically consists of dedication to worship, total
dedication to Allâh Most High, disregard for the finery and ornament of the
world, abstinence from the pleasure, wealth, and prestige sought by most
men, and retiring from others to worship alone. This was the general rule
among the Companions of the Prophet and the early Muslims, but when
involvement in this-worldly things became widespread from the second
Islamic century onwards and people became absorbed in worldliness, those
devoted to worship came to be called ØËfiyya or People of tasawwuf.648
In Ibn Khaldûn‘s words, the content of taÎawwuf, "total dedication to
AllÉh Most High," was, "the general rule among the Companions of the
Prophet and the early Muslims." So if the word did not exist in earliest
times, we should not forget that this is also the case with many other Islamic
disciplines, such as tafsir, ‗Qur‟ânic exegesis,‘ or „ilm al-jarh wa ta„dil, ‗the
science of the positive and negative factors that affect ×adith narrators
647
Idem. 648
Ibn Khaldûn, al-Muqaddima ,n.d., Reprint. Makkah: Dâr al-Baz, 1397/1978, p.467.
223
acceptability,‘ or „ilm al-tawÍîd, the science of belief in Islamic tenets of
faith,‘ all of which proved to be of the utmost importance to the correct
preservation and transmission of the religion.649
Therefore, ØËfÊsm in Islam is the outgrowth of mystic speculation
but rooted in the Qur‟ân and the Sunnah of the Prophet . It acquired a
dual aspect of a doctrine as well as that of a way of life. As a doctrine, it
involved itself with the scholastic disputation about the immance and the
transcendence of Allâh and about the freedom and determinism of man.650
This mystical dimension is known as taÎawwuf in the East and
ØËfÊsm in the West. It is for this reason that a Muslim mystic is known as
ØËfÊ. Where as ØËfÊsm implies purity, so a ØËfÊ is one who is on a path
leading to the purity of body, mind and soul. He keeps his body clean and
pure not only by washing but eating clean and lawful foods. He wears wool
or cotton and does not like synthetic clothing or food.651
The eminent Øûfî Shaykh Abu‘l Hasan Nûrî has defined ØËfÊsm as,
“renunciation of all pleasures of carnal self”. The ØËfÊ knows well that so
long as he is a victim of lust, he is, as it were, in prison. He is well aware
that following the dictates of desires and lusts is misleading & destructive.652
As the Qur‟ân says: ―And follow not the lusts (of the heart), for they will
mislead you from the path of Allâh‖653
.
649
Idem 650
Hamdard Islamicus,Quarterly Journal of Studies and Research in Islam,Bait al-Hikmah
No:3,Vol.XXVII July-Sep 1998,p.23. 651
F.M Hussain, Mystical Ecstasy: Sufi practices, First Ed 2007, Sheikh Muhammad Usman &
Sons Srinagar, p.9. 652
Islam and the Modern Age, Vol II, No.1, Feb 1971, Islam and the Modern Age Society Jamia
Nagar New Delhi, Article: The Perfect Man: The Øûfî Approach, p.52. 653
Al-Qur‟ân (38:26).
224
According to Shah Wali Allâh Delhvi, the basis of taÎawwuf is total
devotion to the Almighty Allâh aimed at spiritual uplift of the believers. It is
also characterised by total submission of the individual‘s will to the Will of
Allâh under all circumstances. Its main objective has been almost the same
as in the time of the Prophet and his companions as well as their
immediate successors, who could obtain perfection in their spirituality by
their obedience to the laws of Shari„ah in letter and spirit. The distinction
between the external aspect of Islam and its internal spirit or essence is
identified by Shah Wali Allâh in a way as the external aspect is mostly
guarded and looked after by the Jurists and Traditionists, while the internal
spirit is IÍsân,654
which becomes the principal concern of the ØËfÊs. He
further holds that the Salaf-i-Øâlihîn (virtuous ancients) were true
representatives of both external and internal aspects of the religion, while
ØËfÊs sought perfection through their concentration on the internal aspect. It
was mainly on these grounds that he held the institution of taÎawwuf as
lawful in Islam on the condition of its remaining subservient to the
commands of Shari„ah.655
Thus, ØËfÊs are convinced of the truth revealed to the Prophet of
Islam that Allâh is “the first and the last and the outward and the
inward”656
This is precisely what is known technically as taÎawwuf. Its focus is to
refine the ethics or the adornment of character. Its motive is the attainment
654
the term IÍsân is used here in the meaning as explained by the Prophet MuÍammad (SAW)
saying, “worship Allâh with the conviction as if you are seeing him before you, or at least he is
seeing you‖. 655
Shah Wali Allâh, Hamât, Urdu trans. by Prof. Mohd, Surûr, (Lahore:Sindh Sagar Academy,
1946). P.27. 656
Al-Qur‟ân (57:3).
225
of Divine pleasure; its method is total obedience to the Commandments of
the Shari„ah.
TaÎawwuf is the soul of Islam whose function is to purify the heart
from the lowly bestial attributes of lust, calamities of the tongue, anger,
malice, jealousy, love of the world, love for fame, niggardliness, greed,
ostentation, vanity exception, etc. Simultaneously, it aims at the adornment
of the heart with the lofty attributes of Tawbah (repentance), preservance,
Shukr (greatfulness), Taqwâ (fear of Allâh), Tawwakal (trust, hope), Zuhd
(abstinence), TawÍîd, love, sincerity, Øidq (truth), Dhikr (Contemplation)
etc.
It could further be inferred from the above definitions regarding
ØËfÊsm that the Prophet is the first link in the spiritual chain of
ØËfÊsm, and his ascension though the heavens into the divine presence to
which the first lines of Surah 17 became the prototype of the mystics
spiritual ascension into the intimate presence of Allâh.The esoteric wisdom
was transmitted from Prophet MuÍammad to his first cousin, ×aÌrat ‗Alî
, the fourth Khalîfah of Islam. Therefore the genealogical chain of
ØËfÊs ends at ×aÌrat ‗Alî (Rad.A) and through him it is linked to the
Prophet MuÍammad in most of the cases. Thus ×aÌrat ‗Alî (Rad.A) has been
considered as the fountain head of ØËfÊsm. As ‗Alî Hujwaîrî writes that
×aÌrat ‗Alî (Rad.A) had highest rank in the path of mysticism.The author
refers to the great ØËfÊ Janayd al Baghdâdi, where the latter says, ―Alî is
our Shaykh as regards the principles and as regards the endurance of
affliction. It means in the theory and practice of ØËfÊsm; for ØËfÊs call the
theory of this path ―principles‖ and its practice consists entirely in the
226
endurance of affliction.657
Therefore, ×aÌrat ‗Alî (Rad.A) is considered as the
model by Sufis in respect to the truths of outward and inward.658
According to MuÍammad Hamidullah, ―All the ØËfÊ Schools, like
Chishitiyyah, Qâdriyyah, Suharawardiyyah and Kubrawiyyah derive their
origin from the Prophet through ×aÌrat ‗Alî (Rad.A) directly.‖659
Approaches to ØËfÊsm are manifold. To analyze the ascetic
experience itself is next to impossible, since words can never plumb the
depths of this experience. Even the finest psychological analysis is limited,
words remain on the shore, as the ØËfÊs would say. It would be easier to
understand ØËfÊsm through an analysis of given structures.
The most important source of Islamic spirituality after Qur‟ân and
Sunnah are the teachings of ×aÌrat ‗Alî (Rad.A) especially his sermons in
Nahj al-Balâghah, because his utterances are those that carry the reflection
of Divine knowledge and saviour of the Prophet‘s (SAW) utterances. For
more than a thousand years these sermons have played influential role
servings as a matchless source of inspiration and yet retained their original
power to quicken the heat, to sublimate emotions. It seems that as long as
there remains any trace of humanity in the world, these sermons shall
continue to exercise their original power and influence.
Moral and spiritual teachings constitute the greater part of Nahj-al
Balâghah making up almost half of the book. More than anything else the
fame of the Nahj al-Balâghah is due to the sermons, exhortations and
aphorisms on ethical and moral subjects.
657
‗Alî Hujwaîrî, Kashaf al-Majhûb, Trans.Reynold.A.Nicholson, Taj Company, Turkman Gate,
New Delhi,1991.p.74, 658
Idem 659
MuÍammad Hamidullah, The Qur‟ânic Conception of State: The Qur‟ânic World, nd, p.23.
See also ‗Abbâs Mahmoud el Aqqad, Geniality of Imam Ali (Arabic) (Cairo, 1952), p.30.
227
Aside from the moral teachings of the Qur‟ân and a number of the
sermons and sayings of Prophet MuÍammad which are to be considered
the source and antecedent of Nahj al-Balâghah, are without a match in the
Arabic and Persian language.
Moreover, Mystical Dimensions in Islam are not far from spiritual
dimensions, but these are two synonymous terms. Since, Mystical
Dimensions in Islam have their own value and when speaking about the
mystical dimensions embedded in Nahj al-Balâghah, they need our special
consideration. The importance of Nahj al-Balâghah, however, lies in its
spiritual or mystical teachings and more, so in the emphasis that ×aÌrat ‗Alî
(Rad.A) attributed to these teachings. These teachings include: Taqwâ, Zuhd,
Tawakkâl, Øabr, Tawbah ,Shukr, „Adl, „ Amr bil Ma„rûf Wa Nahî a nil
Munkar, Ill effects of Shaitân, Keeping Promise and Kindness and
Sympathy, Major and minor sins, Ibâdah and Faqr (Poverty).
1. Taqwâ (Piety)
Taqwâ is purely an Arabic term among one of the key ethical terms used
in the Qur‟ân. This consultation gives it a particular semantic character. But
at the same time the scope and meaning in which it is used in the Qur‟ân
raises it from its particularity to the level of universal applicability. Amount
all the moral mystical terms use in the Qur‟ân, it seems, however, that the
most comprehensive and perhaps the most representative of an ideal human
character is the term Taqwâ, and in its broader sense used in the Qur‟ân in
various human situations. Most of the English translators of the Qur‟ân
generally render it into ―fear‖ hence Muttaqî being a God-Fearing or a pious
man. ØËfÊs define it as protecting oneself from Allâh‘s punishment of
performing His Commands and observing his prohibitions. The term Taqwâ
228
is derived from the root (Waqâ‗) and (Wiqâya) which means to
protect or safeguard against something, or to preserve and to take care of
something self defense and avoidance. Moreover, Taqwâ and its derivatives
are used 242 times in the Qur‟ân of which 102 times in the Makkan Sûrah
and at 140 places in the Madinan Sûrah.
It is however almost unanimously accepted, at least among the Muslims, that
Surah al-„Alaq, 96th chapter of the Qur‟ân, is the first revelation which the
Prophet received at the Mount Hira. It is this very first revelation that the
word Taqwâ is introduced. ―Have you see him who forbids; a servant (of
Allâh) when he prays; have you seen if he is on the right way; or enjoins
observance of Taqwâ‖.660
Taqwâ is one of the mystical dimensions or most frequently motifs
of the Nahj al-Balâghah.In Nahj al-Balâghah no other term or concept
receives so much attention or stress as Taqwâ. Besides, its literal and
technical meanings, in religious books we find the meaning piety and fear
used interchangeably. Infact, Taqwâ is a comprehensive term denoting
believe strict observance of the commandments of the Shari„ah and the
Divine Laws of nature and life. In its comprehensiveness, Taqwâ is the only
and greatest standard of ones nobility and worth. As the Qur‟ân says,―The
noblest, most honorable among you in the sight of Allâh is (one who is) the
most advanced among you in Taqwâ.‖661
Taqwâ also means sensitivity to the
commandments of the Shari„ah and refraining from acts that deprive one of
Divine reward and result in Allâh‘s punishment.
660
Al-Qur‟an:(96:9-12) 661
Ibid: (49:13)
229
Taqwâ according to Nahj al-Balâghah is a spiritual faculty which
appears as a result of continued exercise and practice.This faculty
strengthens and vitalizes the soul, giving it a kind of immunity which on
it‘semergence produces certain characteristics effects, one of which is to
abstain from sin with ease.However, if the faculty of Taqwâ is cultivated
inside a person‘s soul, it is no longer necessary for him to seclude himself
from his environment. He can keep himself clean and uncorrupted without
severing his relations with society. Certain letters and sermons reflect upon
us the knowledge of Taqwâ as depicted in Nahj al-Balâghah. At one place,
×aÌrat ‗Alî (RA) recommends Taqwâ in the following words: ―Know O‘
creatures of Allâh, Taqwâ is a strong house of protection while impiety is a
weak house which does not protect its people, and does not give security to
him takes refuge therein knows that sting of sin is cut by piety and final aim
is achieved by conviction of belief.‖662
Here ×aÌrat ‗Alî (Rad.A) makes it clear that Taqwâ is something
which automatically leads to abstention from unlawful actions and to the
fear of Allâh, which are its necessary effects. Therefore according to this
view, Taqwâ is neither itself abstinence nor fear of Allâh, rather it is a sacred
spiritual faculty of which these two are only consequences. For indeed;
today Taqwâ is a shelf and a safeguard and tomorrow (ie in the HereAfter) it
shall be the path to paradise. Thus, Taqwâ is a shield and shelter for man and
not a chain or a prison.It also clarifies the difference between Taqwâ and
impiety.
In the same sermon, Taqwâ is compared to an invincible fortress built
on heights which the enemy has no power to infiltrate. Throughout, the
emphasis of ×aÌrat ‗Alî (Rad.A) lies on the spiritual and psychological
662
Sharif al-RaÌî,Nahj al-Balâghah,Sermon No.156.
230
aspect of Taqwâ, and its effects upon human spirit involving the emergence
of a dislike for a sin and corruption and an indication towards piety, purity
and virtue.663
Taqwâ gives man a spiritual freedom and liberates him from the
chains of slavery and servitude to lusts and passions. It releases him from the
bonds of away, list and anger and this expurgates society from all kinds of
social bondages and servitude.
A Reciprocal Comment
Inspite of the great emphasis laid by Nahj al-Balâghah on Taqwâ as a
kind of guarantee and immunity against sin and temptation, it should be
noticed that one must never neglect to safeguard Taqwâ itself.Taqwâ guards
man and man safeguard hisTaqwâ.This reciprocal guarding of the one by the
other comparable to the one between a person and his clothes. A man takes
care of his clothes and protects them from being spoiled or stolen, while the
clothes in turn guard him against heat or cold. Infact the Qur‟ân speaks of
Taqwâ as a garment: ―…And the garment of Taqwâ that is better…664
Speaking about this relationship of mutual protection between a
person and his Taqwâ, ×aÌrat ‗Alî (Rad.A) asserts. ―Turn your sleep into
wakefulness by the means of Taqwâ and spend your days in its company.
Keep its consciousness alive your hearts. With it wash away your sins and
cure your ailments… Beware, guard your Taqwâ place your self under its
guard‖.665
In the same sermon, ×aÌrat ‗Alî (Rad.A) says. ‗O‘ servants, I advise you
to cultivate the Taqwâ of Allâh. Indeed it is a right that Allâh has over you
and it‘s through it that you can have any right over Allâh. You should 663
Idem 664
Al-Qur‟ân.(7:26). 665
Sharîf al-RaÌî,Op.Cit, Sermon.156, Vol II
231
beseech Allâh‘s help for guarding it and seek its aid for (fulfilling you duty)
Allâh.666
According to ×aÌrat ‗Alî(Rad.A), Taqwâ is a trait which is possessed
by Waliullah (friends of Allâh). To eludicate this quality of Waliullah in
accordance with Nahj al-Balâghah, ×aÌrat ‗Alî (Rad.A) comprehensively
gives a beautiful explanation in this regard.According to him, the
designation which is associated with Walliullah is ‗Wilâyah‘ which inturn is
achieved by dint of of Taqwâ as indicated in the Qur‟ânic verse as follows:
―Be hold ! Verily on the friends of Allâh there is no fear, nor shall they
grieve those who believe and constantly guard against evil.667
In the same sermon, ×aÌrat ‗Alî(Rad.A) says, ―I enjoin upon you fear of
Allâh who has left no excuse against what he has warned, has exhausted argument
(of guidance) about the (right) path, he has shown. He has warned you of the
enemy that steals into heart and stealthily speaks into earns, and there by
misguides and brings about destruction, makes (false) promises and keeps under
wrong impression. He represents evil sin in attractive shape and shows as light
even serious crimes.‖668
Here, ×aÌrat ‗Alî (Rad.A) describes the condition of a very pious Øûfî,
who has adopted the way of piety for the purification of his soul.No better
explanation of the piety of a pious or Taqwâ of a ‗Muttaqi‘ has been given
by any authority on Øûfism. He says,
―O‖ creatures of Allâh, fear Allâh like the fearing of wise man
whom the thought (of next world) has turned away from other matters, fear
(of Allâh) has afflicted his body with trouble and pain, his engagement in
the night prayer has turned even his short sleep into awakening, hope (of
666
Idem 667
Al-Qur‟ân (10:62-63) 668
Sharîf al-RaÌî, op.cit, Sermon 82, Vol I. p.66.
232
eternal recompense) keeps him thirsty in the day, abstention has curbed his
desire and remembrance of Allâh is ever moving his tongue. He entertains
fear before dangers. He avoids uneven ways in favour of clear ones. He
follows the shortest route to secure his purpose wishfulness doesnot twist
his thinking and ambiguities donot blind his eyes. He enjoys deep sleep and
passes his day happily because of the happiness of good tidings and
pleasure of (external bounties). He passess the pathway of this world in
praise worthy manner. He reaches the next world with virtues. He hastens
(towards virtue) out of fear (for vice). He removes briskly during the short
time (of life in this world). He devotes himself in seeking (external good),
he runs away from evil. During today he is mindful of tomorrow, and keeps
the future in his view. Certainly paradise is the best reward and
achievement, where as hell is appropriate punishment and suffering.669
Taqwâ is a necessary element for leading of such a righteous life to
curb ones carnal desires and make these subservient to the commandments
of Allâh and lead a righteous life.
According to a sermon, where ×aÌrat ‗Alî (Rad.A) says: ―Certainly
fear of Allâh is the key to guidance provision for the next world, freedom
from every slavery and deliverance from all run. With its help the seeker
succeeds and he who makes for safety escapes and achieves his aims‖.670
In
other sermon, he (×aÌrat ‗Alî (Rad.A) says, ―O‖ creatures of Allâh! That
piety is a strong house of protection while impiety is a weak house which
does not protect its people. And dose not give security to him who takes
refuge there in know that the string of sins is cut by piety and the final aim is
achieved by conviction of belief.671
669
Ibid, Sermon:192 670
Ibid, Sermon 228, Vol II,. p.451 671
Ibid, Sermon 156, Vol II, p.320.
233
Regarding Muttaqîn, ×aÌrat ‗Alî (Rad.A) speaks in one of the
following sermons:
―He (the believer) kept his mind alive and killed (the desires
of) his heart till his body became thin, his bulk turn light and an
effulgence of extreme brightness shone for him. It lighted the way
for him and took him on the (right) path. Different doors led him to
the door of safety and the place of (his permanent) stay. His feet,
balancing his body, became fixed in the position of safety and
comfort, because he kept his heart (in good acts) and pleased his
Allâh.672
Taqwâ protects man from going to the abysnal depth of wickedness in
all its shapes and forms.The important role played by Taqwâ in human life
can easily be comprehended by any reader of the following sermon:
―O‘ creatures of Allâh! I advice you to have fear of Allâh
which is the provision (for next world) and with it is (your) return.
The provision would take you (to your destination) and the return
would be successful. The best one, who is able to make people listen
has called towards it and the best listener has listened to it. So the
caller has proclaimed and the listener has listened and preserved.673
The essence of the Taqwâ lies in possessing a spiritual personality
endowed with will-power, and possessing mastery over the domain of
oneself.A man with Taqwâ is like an expert horseman riding a well-trained
horse and who with complete mastery and control drives his tractable steed
in the direction of his choice.―....Certainly the Taqwâ assists His (Allâh)
Awliyah (friends) in abstaining from unlawful deeds and insists his fear into
672
Ibid, Sermon. 218, Vol II , p.472. 673
Ibid, Semon.113, Vol II, p 237.
234
their hearts. As a result, their nights are passed in wakefulness and their days
in thirst (on accounts of fasting).674
This sermon leads ×aÌrat ‗Alî (Rad.A) to describe the condition of a
very pious Øûfî, who has adopted the way of piety for the purification of his
soul. Even though being a better explanation of the piety of a pious or
Taqwâ of a Muttaqi, no one can give such an no authority on
Øûfism.Therefore, in Islamic Mysticism Taqwâ is a necessary element for
leading of such a righteous life to curb ones carnal desires and make these
subservient to the commandments of Allâh and lead a righteous
life.Depicting the same theme, in Nahj al-Balâghah, ×aÌrat ‗Alî (Rad.A)
says: ―Certainly fear of Allâh is the key to guidance, provision for the next
world, freedom from every slavery and deliverance from all run. With its
help the seeker succeeds and he who he makes for safety escapes and
achieves his aims‖.675
Thus from the above sermon it signifies that Taqwâ is the second
character of a true believer and protects man from the onslaughts of devil.
Without Taqwâ it is difficult save oneself from the string of sins, the carnal
desires that lead man to go astray from right should be opposed in all
matters.It is Taqwâ which makes observances of Shari„ah easier for a
believer.Taqwâ is a vital attitude which a Muslim develops in time through
constant endeavors and there grows within him an awareness of the fact that
he is always before Allâh as the Prophet (SAW) said that if you do not see
him. He sees you and a profound sense of personal responsibility, the habit
of doing all matters by Islamic criteria, and love and devotion for Allâh and
his guidance. The pact of Hudaibiyah is the example, where the Muslims
674
Ibid, p.261. 675
Ibid, Sermon. 228, p. 490, Vol II,
235
despite having the power to take revenge from their enemy accepted this
truce. In this context Allâh, Exalted praised this attitude of theirs as Taqwâ
and says, ―He and those who disbelieve had set up on their heart zealotry,
the zealotry of the age of ignorance, Allâh sent down the peace of
reassurance upon this messenger and upon the believers and imposed on
them the word of self-restraint for they were of it and met for it. And Allâh
is aware of all things‖.676
By referring to the Qur‟ân he (×aÌrat ‗Alî (Rad.A)
says: ―Lo! The sequel is for those who ward off (evil).677
And the here after
with your lord is for those who keep away from evil.678
Enjoining people towards Taqwâ, ×aÌrat ‗Alî (Rad.A) advices people
to fear Allâh, who has furnished illustrations and who has timed lives for
them.He has given covering of dress and scattered for them livelihood. He
has given them his knowledge, where by he ordained rewards. Bestowing
vast bounties and extensive gifts upon people, he warned them through far
reaching arguments, and counted them by numbers.679
Here ×aÌrat ‗Alî (Rad.A) considers this world as a place of test and
house of instruction where ages have been fixed for people to live. In the
same sermon, ×aÌrat ‗Alî (Rad.A) says that there is no happiness without
Taqwâ (piety). Counting, he says:
―How appropriate are these illustrations and effective
monitions provided. They are received by pure hearts, open ears,
firm views and sharp wits. Fear Allâh like him who listened (good
advice) and bowed before it, when he committed sin he admitted it,
when he felt fear he acted virtuously, when he apprehended he
676
Al-Qur‟ân.( 48:26). 677
Ibid, (11:49). 678
Ibid, (43:35). 679
Sharîf al-RaÌî, op.cit.,Sermon 82, Vol I, p.66.
236
hastened (towards good acts), when he believed he performed
virtuous acts, when he was asked to take lesson (from the
happenings of the world) he did take the lesson, when he was asked
to desist he abstained (from evil), when he responded to call (of
Allâh) he learned (towards him), when he turned back (to evil) he
repented, when he followed he almost imitated and when he was
shown (the right path) he saw it.680
It is Taqwâ which makes observance of Shari„ah easier for a believer,
×aÌrat ‗Alî (Rad.A) continues,
‗O‘ creatures of Allâh! Certainly fear of Allâh has saved the
lovers of Allâh from unlawful items and gave his dread to their
hearts. So they achieve comfort through trouble and copious
watering through thirst. They regarded death to be near and therefore
hastened towards (good) actions. They rejected their desires and so
they kept death in their sight.He does not live. Then he goes out to
Allâh without carrying the wealth or shifting the building‖.681
In one of the letters written to ×aÌrat Imân ×asan (Rad.A) when ×aÌrat
‗Alî(Rad.A) encamped at al-Hadirin on his way back from Siffin.In this
letter ×aÌrat ‗Alî(Rad.A) advises his son to preserve and value what you
yourself possess is infact, nobler than desiring and seeking what others
possess.682
He further writes that there are those who never satisfied with what
they possess, they are constantly thinking of obtaining greater amount of
wealth. All their life forces are spent in obtaining property and wealth rather
than being used for self-purification and progress towards faith and Taqwâ
(piety). The more such individuals obtain, the more they desire, and their 680
Ibid, p.168. 681
Idem 682
Ibid, Letter:31
237
eyes are fixed on and their hearts long for the possessions of other. They go
so far as to abuse and defame advantage of what belongs to them.683
There
are also those individuals who borrow costly clothes from a neighbor, friend
or family member when they want to attend a party in order to make a
greater show of themselves. They themselves may have neat and usable
clothing, but they feel that what others have is more presentable.684
Another case is that in which such an individual may invite guests to
his home. He does not bring out the ordinary, and perhaps less expensive,
bowls and plates for use at the table and instead may even borrow more
costly dishes to put before his guests. When serving food and drinks such
individuals place no value on human character and self respect and this is
against Islamic instructions.685
2. Zuhd (Abstinence) and Worldliness
Like other dimensions, Zuhd is also very important aspect of spiritual
life of a believer. Infact, it is the most recurring theme of the book (Nahj al -
Balâghah). Zuhd in an Islamic perspective means ―Renunciation of the
world‖, and every often we encounter denunciation of the world, and
invitation and exhortation to renounce it. As started above, being one of the
important themes of Nahj al-Balâghah, it needs to be elucidated and
explained in the light of various aspects of ×aÌrat ‗Alî‘s (Rad.A) approach
towards this mystical dimension.
While commenting on the aspect of Zuhd in Nahj al-Balâghah.
MurtaÌâ MuÏaharri discusses Zuhd as ‗attraction‘ and Raghbah as ‗desire‘. If
mentioned without reference to their objects, both the terms are apposite to
683
Idem 684
Idem 685
Idem
238
each other. Therefore Zuhd means indifference and avoidance and Raghbah
means attraction, inclination and desire.686
Zuhd is confirmed to be the very opposite of the worldliness which is
severely condemned in Nahj al-Balâghah.To define and explain any of them
is to define and explain the other.However, in view of the tremendous
emphasis laid in ×aÌrat ‗Alî‘s (Rad.A) moral sermons upon the warning
against the dangers of the worldliness, it is important to explain this concept
in oreder to remove all ambiguities in this matter.
Apart from enjoining people towards Taqwâ, ×aÌrat ‗Alî (Rad.A) also
make people cautious against this world by stating its transitory nature.
Therefore, like Taqwâ, Zuhd is very important aspect of spiritual life of a
believer. This explanation of Zuhd has gained currency in the Øûfî literature
after him. Here ×aÌrat ‗Alî (Rad.A) narrates:
―Then this world is a place of destruction, tribulations,
changes and lessons. As for destruction the time has its bow pressed
(to readiness) and its dart does not go amiss, it wound does not heal;
it afflicts the living with death, the healthy with ailment and the safe
with distress. It is an eater who is not satisfied and a drinker whose
thirst is never quenched. As for tribulation a man collects what he
does not eat and builds where in he does not live. Then he goes out
to Allâh without carrying the wealth or shifting the building.687
×aÌrat ‗Alî (Rad.A) speaks about Zuhd in the following words:―O‘
people! Zuhd (Abstinence) is to shorten desires, to thank for bounties and to
keep off prohibitions. If this is not possible then (at least) the prohibitions
686
MurtaÌa Mutaharri, Glimpses of Nahj al-Balâghah, p.125 687
Sharîf al-RaÌî, op. cit., Sermon 113, Vol. I, p. 237.
239
should not overpower your patience.Allâh has exhausted the excuse before
you through clear, shining arguments and open, bright books.688
Zuhd creates a particular sense of responsibility and accountability in
man that he starts comprehending things as they are. The reality of the world
and its luxuries and attract a Zâhid689
,whose interest transcends the sphere of
material existence, and whose object of aspiration lies beyond the kind of
things, those originate in the sphere of his ideas, ideals and hopes,not in his
physiological makeup.
In Nahj al-Balâghah, the definition and interpretation of Zuhd could
be confirmed as:...Zuhd is summarized in two sentences of the Qur‟ân,
where Allâh, the Most Exalted says:―...So that you may not grieve what
escapes you, nor rejoice in what has come to you.‖690
―Surely the hearts of
the abstemious weep in this world even though they may (apparently) laugh,
and their grief increases even though they may appear happy‖.691
This means that whoever doesnot grieve over what he has lost and
doesnot rejoice in what has come to him has acquired Zuhd in both of its
aspects.
After Taqwâ, Zuhd is the most recurring theme, rather having mystical
dimension.Zuhd means indifference and avoidance of the worldliness. It may
be some high ethical and moral ideal, like honour, dignity, mobility, liberty
or it may belong to the spiritual sphere, like the remembrance of Allâh, the
love to Allâh and the desire to acquire nearness to him. Apart from this, the
basis of Zuhd and renunciation of the world is the pursuit of supra-material
688
Idem. 689
One who practises Zuhd 690
Al-Qur‟ân. (57:23) 691
Sharîf al-RaÌî, op. cit.,Sermon .113, Vol.I, p. 237.
240
objectives and ideals.According to ×aÌrat ‗Alî (Rad.A), Zuhd is a spiritual
state that makes the Zâhid, on account of his spiritual and other worldly
aspirations, indifferent towards the manifestations of material existence.This
indifference is not limited to his conscience.It also manifests itself on the
practical level of life in the form of simplicity, contentment and abstention
from hedonistic urges and love of luxuries.A life of Zâhid not only implies
that he should be free from attachment to the material aspects of life, but he
should also practically abstain from indulgence in pleasures.Zâhid is always
satisfied with the barest material necessities.
It is apprehension about ones destiny, which keeps him always
stranded in the intermediate position, between Khauf (Fear) and Ridâ
(Hope). There is no scope for boosting on ones services or prayers for such a
person. This is a constant struggle against ones desires which helps a
believer to achieve its goal. ×aÌrat ‗Alî (Rad.A) also says: ―O‖ people Zuhd
means curtailing of hopes, thanking Allâh for his blessings and bounties and
abstaining from that which. He has forbidden692
.
The discussions about Zuhd and its aims also serves to throw light on the
meaning of worldliness, because Zuhd which the worldliness which is
severely condemned. To define and explain any one them is to define and
explain the other. In the sense, the tremendous emphasis laid in Hadrat
‗Alî‘s (RA) sermons upon the warning against the dangers of worldliness, is
synonymous to the term Zuhd. Therefore so much attention has been given
to the concept of Zuhd in Nahj al-Balâghah and investigated through the
sermons and utterances of ×aÌrat ‗Alî (Rad.A)
Two important things which Awliyaullah (friends of Allâh) are always
scared of are following of ones desires (Ittibahul-Hawa) and extending of
692
Ibid, Sermon 81, Vol .I , p163
241
ones hopes (Tulil-al „Amâl). Regarding this context, ×aÌrat ‗Alî (Rad.A)
says.
―O‖ people what I fear most about you are two things acting
according to desires and extending hopes. As regards acting
according to desires, this prevents from truth, and as regards
extending of hopes, it makes one forget the next world. You should
know this world is moving rapidly and nothing has remained out of
it except last particles like the dregs of a vessel which has been
emptied by someone. Beware, the next world is advancing and either
of them has sons i.e., followers you should become sons of the next
world and not became sons of this world because on the. Day of
Judgment every son would cling to his mother. Today is the Day of
Judgment action and there would be no (opportunity for) action‖.693
Therefore, man should attend his obligations for the sake of Allâh‘s
pleasure and should not indulge in amassing worldly goods at the expense of
the destruction of his external abode after death. Therefore ×aÌrat ‗Alî
(Rad.A) speaks about the saeme theme in this manner:―This world is a place
for which destruction is ordained and for its inhabitants departure from here is
destined. It is sweet and green. It hastens towards its seeker and attaches to the
heart of the viewer. So depart from here with the best of provision available with
you and do not ask here in more than what is enough and do not demand from it
more than subsistence.‖694
Warning about the blind following of carnal desires which may lead a
man at various places in Nahj al-Balâghah, ×aÌrat ‗Alî (Rad.A) says:―The
basis of the occurrence of evils are those desires which are acted upon and
the orders that are innovated. They are against the book of Allâh people
693
Ibid,Sermon 42, Vol I. , p. 125 694
Ibid,Sermon 45, Vol I. , p. 128
242
cooperate with each other about them even though it is against the religion
of Allâh‖.695
In one of the utterances, ×aÌrat ‗Alî (Rad.A) views Zuhd as:―When
you fall in destitution, trade with Allâh through charity.Charity is an
effective cure, and the actions of people in their present life will be before
their eyes in the next life.696
Unlike monascetcism, Zuhd is not escape from the society, instead it
is a product of man‘s gregarious instincts and a manifestation of his noblest
feelings, which reinforce the social bonds between fellow human being.
Great philosophers, thinkers and poets were not able to acquaint
themselves with the real nature of world and worldliness. But the divine
revelation has explained this aspect in very explicit terms. In the Nahj al-
Balâghah, a powerful expression which is fully inspired from this guidance
could prove worth mentioning. ×aÌrat ‗Alî (Rad.A) warns against the
dangers of worldliness in a very right context.In his utterances he has used
the phrase Sakarât al-ni‟amah, which means intoxication induced by the
comfort and affl;uence which is inevitably followed by vengeful disasters.In
one of his sermons he warns, ―You, O people of Arabia, will be victims of
Calamities which have come near.You should avoid the intoxication of
wealth, fear the disasters of chastisement, keep steadfast in the darkness and
crookedness of mischief...‖697
Then he describes misfortunes caused by such immoderations.In the
above sermon he fore-tells the calamities that were to befall the Muslim
695
Ibid, Sermon 50, Vol I. 696
Ibid,Utterance:7,Vol.III,p.651 697
Ibid,Sermon.150,p.308
243
society in future.He says, ―This will be when you are intoxicated, not by
drinking, but with wealth and plenty.‖698
Moreover, further, about this world and its people, ×aÌrat ‗Alî (Rad.A)
―I warn you of the world for it in the abode of the unsteady. It is not a house for
foraging. It has decorated itself with deception and deceives with its decoration. It
is a house which is low before Allâh. So he has mixed its lawful with its unlawful,
its good with its evil, its life with its death, and its sweetness with its bitterness.
Allâh has not kept it clear for his lovers, nor has he been niggardly with it towards
his foes. Its good is sparing. Its evil is ready at hand its collection would dwindle
away. Its authority would be snatched away. It habitation would face desolation.
699
After discussing the reality of the world, he talks about the transitory
nature of this world in the following words, ―O‖ creatures of Allâh! I advice
you to keep away from this world which is shortly to leave you even though you
do not like its departure, and which would make your bodies old even though you
would like to keep them your bodies old even though you would like to keep them
fresh…so do not hanker after worldly honour and its pride, and do not feel happy
over its beauties and bounties nor wait over its damages and misfortunate because
its honor and pride would end while its beauty and bounty world perish, and its
damages and misfortunate‘s would pass away….700
.
While explaning the certitude of death and the subsequent conditions
of a man, the sermon continues ―Beware! At the time of committing evil
deeds remember the destroyer of joys, the spoiler of pleasures and the killer
of desires (namely death).701
698
Ibid,Sermon.186,p.376. 699
Idem 700
Idem 701
Idem
244
While reminding the real status of this world in which man is in test
and has to render account about, ×aÌrat ‗Alî (Rad.A) says, ―Its appearance is
attractive and its inside is destructive. It is a delible deception, a vanishing
reflection and a bent pillar.702
Death is certain but most of the people don not
pay much need to it. Only a few people are able to understand this fact.
Appealing to the human conscience, ×aÌrat ‗Alî (Rad.A) says, in this regard
and compare this world with the world to some follows: ―So now, surely the
world has turned its back and announced its departure while the next world has
appeared forward and proclaimed its approach. Today is the day of preparation
while tomorrow is the day of race. The place to proceed to is paradise while the
place of doom is hell. Is there no one to offer repentance over his faults before
death, or is there is no one to perform virtuous acts before the day of trail?
Beware, surely you are in the days of hopes behind which stands death.703
The reality of the world has been beautifully borne out in this sermon
too. ―Beware! surely this world is a place from which protection cannot be
sought except while one is in it…. For the intelligent this world is like the
shade. One moment it is spread out and extended but soon it shrinks and
contracts.704
Reality of the world in a very realistic manner can be seen in
the following sermon also: ―O‘ people! Look at the world like those who abstain
from it, and turn away from it. By Allâh, it would shortly turn out its inhabitants
and cause grief to the happy and the safe. That which turns and goes away from it
never returns and that which is likely to come about is not known anticipated. Its
joy is mingled with grief. Here in men‘s firmness inclines towards weakness and
languidness. The majority of what pleases you here should not mislead you
because that which would help you would be little‖.705
702
Ibid, Sermon 98,Vol I, p.213 703
Idem 704
Ibid,Sermon 62, Vol I. , p.144 705
Ibid,Sermon 102, Vol I. , p. 219
245
He 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 o road or a caravan
sarâi. ―It (world) is good abode for him who does not like it as an abode, and
a good place of stay for him who does not regard it a permanent home for
stay.‖706
At another place he comments about the same in these words: ―O
people! Certainly this world is a passage while the next world is a place of
permanent abode.So, take from the passage (at that you can) for the
permanent abode,‖707
Temporariness of the world is well explained in his
sermons.HereAfter in contray to it, is regarded as the permanent place.In this
world one shall try to fulfil his basic needs of life and shall not treat this life
as any goal in itself. ×aÌrat ‗Alî (Rad.A) warns about the fate of worldly
interests in his letter of instructions to ×aÌrat Imâm ×asan (Rad.A) advises
him not to get deceived by the leanings of the people towards worldly
attractions, ―Beware, lest you become deceived by the leanings of the people
towards worldly attractions and their rushing upon it.‖708
In the same letter he
advises his son to remain cautious so that greedy people may not lead him to
destruction. ―Beware lest bearers of greed should carry you and make you
descend down to the springs of destruction.‖709
In one of the letters addressed to ×aÌrat Salmân al-Fârasî ×aÌrat ‗Alî
(Rad.A) compares the worls with a snake in these words, ―Now the example
of the world is like that of a snake, which is soft in touchbut whose poison is
fatal.‖710
706
Ibid,Sermon.221,p.443. 707
Ibid,Sermon.202,pp.415-16. 708
Ibid,letter.31,p.501. 709
Ibid,p.502. 710
Ibid,Letter.68,p.562.
246
In one of his sermons ×aÌrat ‗Alî (Rad.A) regards virtuous deeds as
the plantation of the next world and regards wealth and children as the
plantation of this world. ―Certainly wealth and children are the plantations of
this world while as virtuous deeds are the plantations of the next world.‖711
While adrdressing to ×aÌrat ‗Abdullah ibn ‗Abbâs (Rad.A), in one of
his (×aÌrat ‗Alî (Rad.A) letters about which the former used to say that apart
from the ÂÍadîth of Prophet MuÍammad (SAW) he did not derive greater
benifit from any ×adîth than this one.In this letter ×aÌrat ‗Alî (Rad.A)
advises him in these words, ―Your pleasure should be about what you secure
in respect of your next life and your grief should be for what you miss
thereof.‖712
At another place ×aÌrat ‗Alî (Rad.A) again comments about the
destructive nature of the world ―In what way shall I describe this world whose
beginning is grief and whose end is destruction? The lawful actions performed
here have to be counted for, while for the forbidden or abominable one there is
punishment whoever is rich here faces mischief and whoever is poor gets grief.
One who hankers after it does not get it. If one keeps away from it them it
advances towards him insight, but if one has his eye on it then it would blind
him.713
In the above mentioned sermon, ×aÌrat ‗Alî (Rad.A) describes in a very
explicit manner the bewitching character of world.
9. Øabr
The word Øabr literally means enduring, bearing, and resisting pain;
suffering and difficulty; and dealing calmly with problems. In more general
711
Ibid, Sermon.23,p.149. 712
Ibid,Letter.22,p.481. 713
Idem.
247
terms it means patience, which is one of the most important actions of the
heart mentioned in the Qur‟ân. Because of its importance, patience is
regarded as half of one‘s religious life (the other half is thankfulness). Øabr
along with its derivatives is attested in the Qur‟ân about hundred and its
derivatives from the same root carry the virtuous connotation of ‗patient
endurance‘.
The Qur‟ân orders Øabr in many verses, such as:
Seek help in patience and prayer.714
and:
Endure, vie with each other in endurance.715
In many Qur‟ânic verses, Allâh praise the patient and declares that He
loves them, or mentions the ranks He has bestowed on them:
The patient and steadfast, and the truthful and loyal.716
Allâh loves the patient.717
Surely Allâh is with the patient.718
From the above verses of the Qur‟ân, Øabr is used in the sense of
steadfastness and perseverance. When speaking of its literal meaning, it is to
refrain from or to be steadfast, that is to maintain ones self by refraining
from anxiety and confusion and to remain steadfast. It does not mean
helplessness and wretchedness but facing the situation courageously, without
being disheartened or depressed.
Øabr is embodiment of virtue of endurance.This special connection of
unquestioning Øabr is made quite explicit in the narrative of the encounter
between ×aÌrat Mûsâ and ×aÌrat Ibrâhîm (Alaihuma.Salâm) and play a 714
Al-Qur‟ân (2:45) 715
Ibid, (3:199) 716
Ibid, (3:16) 717
Ibid, (3:145) 718
Ibid, (2:153).
248
central role in Øûfism.The above verses if interpreted in real sense would
form the following implications:
To wait for proper time.
Showing forbearance in difficulties and hardships.
Constancy in helping ones duty of Allâh.
Self-control.
To wait for the proper time is that implication when it becomes
necessary to encounter all difficulties and hardships that come in a way,
adhering to the cause firmly till success. The best event which could
exemplify this dimension of Islam is that of Tâ‘if where the Prophet (SAW)
showed endurance when whole of the Arabia became hostile to him even
pelted stones. This state of waiting on the one hand showed his helplessness
but on the other and it became the back ground towards the success. At that
time, Allâh, the Gracious gave him the solace and comfort and asked him to
continue his mission and wait for his decision which would come at the
proper time. Al-Qur‟ân says,
Then be patient till Allâh judges between us719
And be patient till Allâh gives judgment720
And be patient; Allâh will not waste the wage of the good doers‖.721
Be patient Allâh‘s promise is true722
According to ×aÌrat ‗Alî (Rad.A), a patient person will in the end reap
the fruits of victory even though it may mean waiting for long periods of
time.723
719
Al-Qur‟ân, (7:87) 720
Ibid, (10:109) 721
Ibid, (11:115). 722
Ibid, (40:55)
249
This utterance rather implicates that to obtain victory, a man should
have patience and fortitude. For one who is patient through the many
difficulties of life can carefully think out and test different ways and finally
choose the best way leading to victory. However, hasty individuals who
show impatience become confused and despondent in the face of difficulties
and hardships and will never be able to find logical and correct solutions.
The other meaning of patience is that one should not pay need to the
difficulties and hardships that come in the way of achievement of the
cherished goal of conveying the message of Islam. In accord with the said
situation, when ×aÌrat Luqmân(Alaihi.Salâm) advised his son to teach the
people the true religion of Allâh, and ordered them to do good and abstain
from evil and face the difficulties and hardships which came in his path
courageously and manfully.The Qur‟ân says in this matter:―O my son,
establish the prayer, bid the desirable, forbid the disgusting and endure
patiently what befalls them, surely that is a resolute matter.724
The fourth meaning of the word Øabr is that one should overlook the
bad attitude of the wrong doer and forgive the fault of the person who
misbehaves, annoys and tortures you. In other words he who overlooks your
faults and forgive.
Like other moral deeds as Øalâh, Øadaqa, Øabr is a virtue without
which a person would not take the pain to pray or encounter the hardships
that come in his way or repay the evil with goodness.
Øabr means to show persistent courage perseverance and steadfastness. It
is that spiritual and moral tendency about which the Qur‟ân speaks in the
following words: ―Now Allâh has lightened it for you, knowing that there is
723
Sharîf al-RaÌî, op.cit.,Utterance:153 724
Al-Qur‟ân:(31:17).
250
weakness in you; so if be among you a hundred patient men, they should
overcome two hundred: and if there be among you a thousand they should
overcome two thousand by the leave of Allâh. Allâh is with the patient.725
One implication of Øabr is to rise to the occasion and encounter the
impending danger with courage and patience and perseverance. Another
implication is to perform the duty assigned to a person by Allâh.Constantly
and continuously throughout his life with sincerity and devotion.The
blessings and rewards of patience are countless and limitless. ―Surely the
steadfast will be paid their wages in full without reckoning.726
Patience is counted as one among the most excellent moral qualities and
highly praised virtues of this world and in the here after. Patience and self
control and remain steadfast in adversities such as loss of lives and
properties in the cause of Allâh as ultimately we are to return to Allâh. We
should not hesitate to sacrifice all that is in our possession, even over lives
for the sake of Allâh and there is a glad tidings of immense favours and
rewards for such person.
The steadfastness in the light of Nahj al-Balâghah could be reflected by
the following sermon as: ―Doubt is named doubt because it resembles truth. As
for lovers of Allâh, their conviction serves them as light and the direction of the
right path (itself) serves as their guide; while the enemies of Allâh, in time of
doubt call to misguidance in the darkness of doubt and their guide is blindness (of
intelligence).One who fears death cannot escape it nor can one who fears for
eternal life secure it727
×aÌrat ‗Alî (Rad.A) comments on Øabr in some of the following
utterances:
725
Ibid:(8:65-66). 726
Ibid (39:10) 727
Sharîf al-RaÌî, op.cit.,Sermon:38
251
He who adopts greed as a habit devalues himself; he who discloses his
hardship agrees to humiliation; and he who allows his tongue to
overpowers his soul debases the soul.728
…effective forbearance is the grave of shortcomings‖729
Endurance again has four aspects:eagerness, fear,abstention(from the
world) and anticipation (of death).So,whoever is eager for paradise
will ignore the passions;whoever fears the fire(of Hell) will refrain
from prohibited acts;whoever abstains from the world takes hardships
lightly;whoever anticipates death will hasten towards good deeds.730
Patience is of two kinds, patience over what pains you, and patience
against what you covet.731
The first reward the exerciser of forbearance gets is that people
become his helpers against the ignorant.732
If you can not forbear, feign to do so, because if a man imitates
something, it will soon become part of him.733
…by facing hardships leadership is achieved…and with forbearance
against a fool there is increase of one‘s supporters against him.734
Certainly, endurance is good except about you; fretting is bad except
over you; and the affliction about you is great while every other
affliction before or after it is small.735
728
Ibid,Utterance.2,Vol:III,p:650 729
Ibid,Utterance .6, Vol:III,p:651 730
Ibid,Utterance 31,p.658 731
Ibid,Utterance:55,p.666 732
Ibid,Utterance:206,p.704 733
Ibid,Utterance:207,p.704 734
Ibid,Utterance:224,p.706
252
The person who is afflicted with hardship is not in greater need of
praying than the one who has been spared affliction but is not immune
from it.736
―…endurance is bravery….‖737
From the above mentioned utterances ×aÌrat ‗Alî(Rad.A) has cited the
quality of fortitude as an instance, observing that if a person have not
developed the quality of forbearance, this does not mean that it is
impossible. So by pretending this he could predict that this quality. For
example, if a person is faced with such problems as may he lose his
peace of mind then he should act as will a man who maintains his peace
of mind through patience and when a person keeps on practicing and
follow in the footsteps of patient persons then he will gradually develop
the same behaviour. In this way he can develop good qualities in his
nature by through continuous practice. Some good human qualities are
very difficult to acquire such as patience and forbearance. During times
of trial, they are even more difficult to develop. So the best way for
persons to acquire such qualities is through will power and constant
practice. In this way, little by little these qualities will become part of
their personality.
It means that if a person is not temperamentally forbearant he should try
to be in the sense that he should put up a show of forbearance against his
temperament. Although he may feel some difficulty in curbing his
temperament, the result will be that by and by forbearance will become his
735
Ibid,Utterance:302,p.739.This was delivered on the grave at the time of burial of Prophet
MuÍammad (SAW) 736
Ibid,Utterance:312,p:741 737
Ibid,Utterance:4,Vol.III,pp.650-651
253
temperamental trait ant then no need to feign will remain, because habit
slowly develops into second nature.
However, there are good spiritual and moral qualities some of which
×aÌrat ‗Alî (Rad.A) has pointed out in these meaningful sayings. One of
these higher qualities is the quality of forbearance which is the most sublime
manifestation of man‘s courage. A brave man is not one who is disposed to
anger or impatience when confronted with a problem or one who acts
hastily. A truly courageous man is one who is patient and shows fortitude in
the face of difficulties thinks carefully and seeks the best solutions.
4. Tawakkul (Trust)
Tawakkul in the literal sense means trust or reliance and in the Islamic
terminology it implies trust or confidence in Allâh and to strive hard with
full determination exhausting all possible means at one‘s command; but then
to leave the result to Allâh and whatever comes to one after all his efforts
have been made, be received with patience ad trusting acceptance, as man
does not know and cannot know wherein his destiny lies.
Dependence on Allâh is the respect of success of a believer. Tawakkul
is that dimension of Islam, which teaches a person to put his heart and soul
in the sublime work assigned to him by Allâh. It has been attested by the
Qur‟ân, in the following words: ―And consult them in affair when He has
resolved, then repose trust in Allâh.Verily, Allâh loves those who repose
trust (in Him)‖738
. ―If Allâh helps you, there is none to overcome you and if
He forsakes you, who is there to help you beside Him and it is upon Allâh
that the believers should repose their trust‖739
.
738
Al-Qur‟ân,(3:159). 739
Ibid, (3:160).
254
The verse has explained the reality and significance of trust. It doesn‘t
mean in action, lethargy or indolence but it is the name of performing all our
actions with determination and perseverance, leaving their result to Allâh.
Reliance, surrender, commitment and confidence are the four steps or
stations of a spiritual journey beginning with reliance on (or trust in) Allâh,
continuing in full and ending in entrusting all of one‘s affairs to Allâh
Almighty in order to attain absolute peace and tranquillity of heart.
Tawakkul means total confidence in Allâh, reliance is the start of a journey,
surrender is its end and commitment is its result. If reliance means that one
entrusts all worldly and other worldly affairs to the Lord, commitment
means that one is fully aware that it is actually Allâh who does everything,
who produces very result, and who creates all things and deeds that many
consider to be done by themselves. Reliance means that one relies on Allâh
and closes the doors of one‘s heart to whatever or whoever is other than
Him. It can be regarded as the outer fulfilment, all duties of worship and the
inner attachment to Allâh, the Lord who is the sole Sustainer and
Administrator of all that exists.
From another perspective, Tawakkul signifies reliance on and
confidence in Allâh. It is the state of those who have been awakened to
spiritual life. Commitment and confidence are the highest degrees of reliance
on Allâh. Those who have attained these degrees have entirely submitted
their reason, logic and belief as well as their outer and inner feelings, to
Allâh‘s commandments. Signs of these degrees are understanding that
taking precautions is included in Allâh‘s preordainment, and thereby finding
peace; seeing their willpower as a dim shadow of the Divine will, and
turning to that Divine will, and being pleased with Allâh‘s treatment,
whether it be favourable or not and agreeing with whatever happens to them.
255
This dimension of Islam can be elucidated by the following aphorism,
which ×aÌrat ‗Alî (Rad.A) said to one of his companions during his
sickness:―May Allâh make your illness a means for writing off your sins, because
there is no reward for sickness but that it erases sins and makes them fall like
(dried) leaves. Reward lies in saying by the tongue and doing something with the
hands and feet. Certainly, Allâh, the Glorified, admits to paradise by virtue of
truthfulness of intention and chastity of heart to whomsoever he wishes from
among His creatures‖740
In this regard ×aÌrat ‗Alî (Rad.A) is right in saying that there is no
reward for sickness as such because compensation is admissible in respect of
the acts of Allâh, the sublime, towards His creatures such as grief, illness
and the like, whereas reward and recompense becomes admissible against
actions by the creature. This is the difference between the two and ×aÌrat
‗Alî (Rad.A) has clarified it through his lustrous knowledge and sound view.
×aÌrat ‗Alî (Rad.A) also intones: ―Blessed is the person who kept in
mind the next life, acted so as to be able to render account, remained content
with what sufficed him and remained pleased with Allâh‖.741
and ―The belief
of a person can not be regarded as true unless his trust in what is with Allâh
is more than his trust in what he himself has‖.742
5. Tawbah (Repentence)
The word Tawbah (Repentance) in Arabic literally means 'to
return'.Etymologically, Tawbah really involves the turning back from what
Allâh has forbidden through fear of what He has commanded. The subject of
Tawbah is one which concerns all people who believe in Allâh, and is vital
one for the Muslims to understand because our salvation in the hereafter is
740
Sharîf al-RaÌî, op.cit., Utterance.42, Vol.III, p.662. 741
Ibid,Utterance.44, Vol. III, p.663. 742
Ibid,Utterance.320,Vol.III,p.742.
256
dependent on our repentance to Allâh, as is shown by Allâh‘s order in the
verses of the Qur‟ân : ―And turn you all to gether in repentance to Allâh o‘
believers.That you may be successful,‖743
―And He turned unto him(Âdam)
for He is the Disposer towards repentence (Al-Tawwâb),The Merciful.‖744
―Surely Allâh loves those who turn unto Him in Repentence and loves those
purify themselves.‖745
According to ×adîth in which the Prophet (SAW) said, ―Allâh is more
delighted with Tawbah of His servant than one of you would be, who
suddenly finds his camel laden with supplies after losing it in a barren
land.‖746
The Prophet (SAW) also said, ―If you did not commit sins, Allâh
would sweep you out of existence and replace you by another people who
would commit sins, ask for Allâh‘s forgiveness and He would forgive
them.‖747
These two A×adîth imply that penitence is the act of returning which
comprises three things involved in Tawbah:
Remorse for disobedience.
Immediate abandonment of sin.
Determination not to sin again.
The above three conditions are due to three causes:
Fear of Divine chastisement and sorrow for evil actions,
Desire of Divine favour and certainity that it canao be gained by evil
conduct and disobedience and
743
Al-Qur‟ân: (24:31) 744
Ibid.(2:35) 745
Ibid:(2:222)
746 Øahîh-Bukhârî ,Eng. trans.,Vol.VIII, p.214 Hadîth no.321) & Sahih-Muslim, Eng. Trans,
Vol.IV, Hadîth no.6611,p.1434
747 Øahîh-Muslim,Eng trans,Vol:IV,p:1418, Hadîth no.6523).
257
Shame before Allâh.748
Allâh is Al-RaÍmân (The Beneficent) and Al-RaÍîm (The Merciful) is
also Al-Ghafûr (The Forgiving). His Mercy overtakes His punishment and
anger. He is more merciful to His creations than a mother can be to her
infants. He created "man with weakness"; thus He knows and we should
know that "to err is human," and "no one is perfect."
Feelings of remorse and guilt are natural reflections of sinning, if the
person who has sinned has a conscious which is alive. After committing a
sin, a person who fears Allâh and give high respect to Him would feel a
sense of despondency and despair thinking, ―How will Allâh forgive me for
this sin?‖ However, it is noteworthy that despairing of Allâh‘s mercy is in
itself one of the major sins in Islam for Allâh is ever merciful, ever
forgiving. As Allâh states in the Qur'ân:
Do not despair of Allâh‘s mercy; He will forgive you of all your sins.749
And He wishes to forgive you.750
Islam fully understands the temptations that come in the way of
everyone of us, and that which some of us might go for. Only through
repentance, that one can wipeout those sins and past misdeeds and gradually
get freed from the clutches of the ego.Tawbah is the most noble and beloved
form of obedience in the eyes of Allâh the All Mighty. He loves those who
repent. Repentance has a status that no other form of worship has. This is
why Allâh is extremely happy when a servant repents just as a traveller is
happy when he finds his lost mount in the desert. Feeling Allâh 's
748
‗Ali Hujwairî, op.cit.,pp.294-95. 749
Al-Qur‟ân: (39:53). 750
Ibid:(4:146).
258
satisfaction has its great impact on the heart of the one repenting. Hence, the
repenting person reaches the status of being amongst the beloved through his
repentance.
Moreover, repentance brings about humbleness and a sense of
helplessness to the only Creator; Allah, and that is not easily acquired
through other forms of Ibâdah. Allâh says in the Qur‟ân, ―Except those who
repent, have faith and good deeds, those Allâh will charge their sins for good
deeds. Certainly Allâh is most forgiving and merciful.‖751
This is a greatest glad tiding for those who repent and combine their
repentance with deep faith and good deeds. Repentance breeds good deeds,
whilst sinning (without repentance) can cause deprivation of obedience
altogether. It has been said that committing sins regularly will darken and
harden the heart and make purifying it once again a difficult mission. It may
even lead a person to reject Allâh completely (Allâh forbid) or lead him to
commit a bigger sin. There is no recourse for a sinner except to ask Allâh for
forgiveness and to feel great regret for his actions. Repentance is to repent
from the heart, to train the heart into obedience and to make a firm
resolution never to commit the sin again.
For repentance to be accepted by Allâh, one should go through these
four stages:
Stop the sin.
Regretting deeply and truly for the sin you committed.
Return to Allah for forgiveness.
Strong intention never to return to that same sin again.
751
Al-Qur'an. (25:70)
259
In short, Allâh promised to forgive all the sins of His servants if they
turn to Him in repentance and thereafter follow the path of virtue. He says,
―Verily I am Forgiving towards him who repents and believes, and does
good and thereafter follows the path of guidance.‖752
According to Øûfîs, a man who has done Tawbah of his sin may
continue to commit another sins and nevertheless receive Divine recompense
for having abstained from that one sin;and it may be that through the
blessing of that recompense he will abstain from other sins.753
From the
above Øûfî notion, Tawbah is a Divine strengthening and sin is a corporeal
act; when contrition enters the heart the body has no means of expelling it,
and as in the begining no human act can maintain it.754
Tawbah is of three kinds:
From what is wrong to what is right.
From what is right to what is more right.
From selfhood to Allâh.755
The first kind is the Tawbah of the ordinary man,second of the elect and
the third belongs to the degree of Divine Love.756
This dimension of Islam could be depicted in words of Nahj al-Balâghah
when somebody asked ×aÌrat ‗Alî (Rad.A) the procedure to seek Allâh‘s
752
Ibid,(20:82)
753 ‗Ali Hujwairî, op.cit.,p.295.
754 Ibid,p.297
755 Idem.
756 Idem.
756 Sharîf al-RaÌî, op.cit., Utterance.426..
260
repentance. Thereupon, ×aÌrat ‗Alî (Rad.A) asserted that Tawbah is meant
for people of high position that stands on six supports:
The first is to repent over the past.
The second is to make a firm determination never to revert to it.
The third is to discharge all the rights of people so that you may meet
Allâh quite clean with nothing to account for.
The fourth is to fulfil every obligation which a person ignored in the
past so that he may now do justice with it.
The fifth is to aim at the flesh grown as a result of unlawful earning,
so that he may melt it by grief (of repentance) till the skin touches the
bone and a new flesh grows between them. And
The sixth is to make the body taste the pain of obedience as he
(previously) made it taste the sweetness of disobedience.757
On such
occasion a person should say ―Astagfiru‟llâh‖
6. Shukr (Thankfulness)
Literally Shukr means gladness felt about and gratitude shown for the
good done to one. Shukr means to be thankful (for a benefit or benefits
received),to be grateful,to praise,to eulogise,to acknowledge beneficence and
speak largely of it,to acknowledge beneficence of Allâh and act in a manner
incumbent upon us in rendering Him obedience and abstaining from His
disobedience.Shukr has three main aspects when it is rendered by man to
Allâh:
Being humble, lowly or submissive (in heart and mind).
261
Praising, eulogising and acknowledging the beneficence of Allah
(with the tongue).
Obeying and submitting oneself to Allâh (in deeds and actions).758
Shukr rendered to Allâh rests upon five main foundations:
Humility towards Him to whom it is rendered
Love of Him to whom it is rendered
Acknowledgement of His beneficence to whom it is rendered
Eulogising Him to whom it is rendered
Not using the benefit received in a manner which He (who has
conferred it) dislikes
Shukr when rendered by Allâh to man means to be liberal and bountiful
in giving benefits or rewards to others. One of the attribute of Allâh is Al-
Shakûr759
and another is Al-Shâkir760
, which means that Allâh is very liberal
and bountiful in rewarding or giving benefits to mankind, i.e. most ready to
appreciate good deeds and recompense with great rewards.
Shukr when rendered by man to man means:
To be thankful (for a benefit or benefits received).
To be grateful.
To be liberal and bountiful in giving benefits or rewards to others.
758
Al-Qur‟ân (39:60) 759
Ibid,(35:30, 35:34, 64:17) 760
Ibid,(2:158, 4:147)
262
Allâh commands Mu‟minîn to render Shukr to parents.761
and says,
―When Mu‟minîn do something for the welfare of others, in general, they do
it for seeking the Countenance of Allâh only. They do not wish any Shukr or
thanks from those for whom they do something good.762
To render Shukr to Allâh one has to: be humble and submissive to Him
(from heart and mind), be thankful to Him and acknowledge His beneficence
(with tongue), obey and submit to Him (in actions and deeds), utilize the
benefits given by Him according to His Prescribed way, keep the benefits
given by Allâh open and exposed for the welfare of others (and do not
conceal Allâh 's blessings from others),be liberal and bountiful in sharing
benefits given by Allâh with others.
There are various verses of the Qur‟ân where according to context,
some of the following meanings of Shukr seem more appropriate, as a
humble understanding.These are abounding, ample, bounteous, bountiful,
copious, exuberant, filled, full, generous, liberal, luxuriant, plenteous,
plenty, profuse, sufficient, teeming, Be abundant with, be plentiful, flourish,
thrive.763
Apart from all the above mentioned interpretations of Shukr the
mystical interpretation of Shukr is using one's body, abilities, feelings, and
thoughts bestowed upon one to fulfill the purpose of his or her creation:
being thankful to the Creator for what He has bestowed. Such Shukr is to be
reflected in the person's actions or daily life, in speech and in the heart, by
761
Ibid,(31:14)
762 Ibid,(76:8-9)
763 Ibid,(39:7) (3:144) (14:7) (54:34-35) (34:15-17)
263
admitting that all things are directly from Him, and by feeling gratitude for
them.
One may thank Allâh verbally by only depending upon His power and
strength, as well as upon His bestowal or withholding of favors, and
acknowledging that all good and bounties come from Him. As He alone
creates all good, beauty, and bounty, as well as the means by which they can
be obtained, only He sends them at the appropriate time. Since He alone
determines, apportions, creates, and spreads (all our provisions) before us as
"heavenly tables," He alone deserves our gratitude and thanks. Attributing
our attainment of His bounties to our own or to another's means or causes, in
effect thereby proclaiming that He is not the true Owner, Creator, and Giver
of all bounty, is like giving a huge tip to the servant who lays before us a
magnificent table and ignoring the host who is responsible for having it
prepared and sent to us. Such an attitude reflects sheer ignorance and
ingratitude, as mentioned in the Qur‟ân : ―They know only the outward face
of the life of the world (apparent to them), and they are completely unaware
of (its face looking to) the Hereafter.‖764
True Shukr in one's heart is manifested through the conviction and
acknowledgment that all bounties are from Allâh, and then ordering one's
life accordingly. One can thank Allâh verbally and through one's daily life
only if personally convinced, and if one willingly acknowledges that his or
her existence, life, body, physical appearance, and all abilities and
accomplishments are from Allâh, as are all of the bounties obtained and
consumed. This is depicted in the Qur‟ân as :―Do you not see that Allâh has
made serviceable unto you whatsoever is in the skies and whatsoever is in
764
Ibid, (30:7)
264
the earth, and has loaded you with His bounties seen or unseen?‖765
and ―He
gives you of all that you ask Him; and if you reckon the bounties of Allâh,
you can never count them.‖766
Bodily Shukr is possible by using one's organs, faculties, and abilities
for the purposes for which they were created, and in performing the duties of
servanthood falling on each. On the other hand, some have stated that verbal
Shukr means daily recitation of portions of the Qur'ân, Øalâh, supplications,
and Allâh‘s names. Shukr by the heart means that one is certain or convinced
of the truth of the Islamic faith and straightforwardness. Practical or bodily
Shukr, according to others, means observing all acts of Ibâdah. Since Shukr
relates directly to all aspects or branches of belief and Ibâdah, it is regarded
as half of the faith. With respect to this inclusiveness, it is considered
together with patience, meaning that according to some people, thankfulness
and patience are considered as the two halves of religious life.This theme
has already been mentioned in 4th
Chapter under sub-heading „Ibâdah and
„Abdiyah(worship and worshippers)
In His eternal Speech, Allâh Almighty repeatedly commands Shukr
and, as in the phrases so that you may give Shukr 767
and Allâh will reward
the Shâkir768
, presents it as the purpose of creation and of sending religion.
In one of the verses of the Qur‟ân Allâh says : ―If you are thankful I will add
more unto you. But if you show ingratitude My punishment is terrible indeed.‖ 769
Therefore, it indicates that Allâh promises abundant reward to the
thankful and threatened the ungrateful with a terrible punishment. One of
765
Ibid,(31:20) 766
Ibid,(14:34). 767
Ibid,(2:52) 768
Ibid,(3:144) 769
Ibid,(14:7)
265
His own Names is the All-Thanking, which shows us that the way to obtain
all bounties or favors is through thankfulness, which He returns with
abundant reward. He exalts the Prophets ×aÌrat Ibrâhîm and ×aÌrat Nûh
(Alaihuma.Salâm) by saying: (Ibrâhîm was) thankful for His bounties 770
and
Assuredly, he (Nûh) was a grateful servant771
Although Shukr is a religious act of great importance and significant
"capital," few people truly do it.As Allâh assrets, “Few of My servants are
thankful.” 772
Shukr is also the deep gratitude and devotion of one who, receiving
His bounties or favors, directs these feelings toward the One Who bestows
such blessing, and the subsequent turning to Him in love, appreciation, and
acknowledgment. The above Prophetic saying expresses this most directly.
Imân and Islam, lead one to recognize and appreciate favors and thus
turn to Allâh in gratitude. One can be more aware of these favors, and that
they are given to us by Allâh out of His mercy for our helplessness and
inability to meet our own needs, in the light of belief and Islamic practices.
This awareness urges us to praise the One Who bestows upon us those
favors and bounties that we consume. Everyone is naturally inclined to
praise the good and the one who does well to him or her.
Shukr can be divided into three categories:
The first category consists of Shukr for those things that everyone,
regardless of religion or spiritual attainment, desires.
770
Ibid,(16:121) 771
Ibid,(17:3) 772
Ibid,(34:13)
266
The second category consists of Shukr for those things that, although
apparently disagreeable or displeasing, reveal their true nature to those
who can see them as favors requiring gratitude.
The third category of Shukr is that kind performed by those who are
loved by Allâh (Awliya) and view favors or bounties from the perspective
of the One Who bestows them. They spend their lives in spiritual
pleasure that begins in observing Allâh‘s manifestation of Himself
through His favors, and take the greatest pleasure in worshipping Him.
Although they are always enraptured with the spiritual delight flowing
from their love of Him, they are extremely careful of their relationship
with Him. Such people constantly strive to preserve the Divine blessings
that have been bestowed upon them, and always search for what they
have missed. While they constantly deepen their belief, love, and
gratitude along the way toward Him, the ―nets of their sight‖ are filled
with different blessings and gifts.
This category however attains the position of a Awliya.Nahj al-Balâghah
reflects such saying which rather bring us this kind of mystical experience.
―By looking upon those who are less fortunate than yourselves, you will
become more grateful.‖773
This means that a man should always be thankful for the gifts and
blessings Allâh has granted him and show that he appreciates those
blessings. For whoever is ungrateful of Allâh‘s blessings will squander his
gifts and in the end, be deprived of greater blessings. To appreciate Allâh‘s
blessings, we can look towards those individuals who are less fortunate than
ourselves i.e., less fortunate in respect of enjoying Allâh‘s blessings. By
773
Sharîf al-RaÌî, op. cit.,Letter:69
267
doing this we will become more aware of Allâh‘s blessings and be more
grateful to Him. Even though man should be grateful to Allâh‘s blessings
and content with what Allâh has granted him, this does not mean his life
must remain static and he should just accept what providence has to offer.
On the contrary, he should constantly strive to better his life and the lives of
others lest oppressive forces attempt to dominate and deny him of his rights,
yet he should never fail to express gratitude for Allah‘s blessings.
In one of the utterances, ×aÌrat ‗Alî (Rad.A) says, ―O‘ son of Âdam,when
you see that your Lord ,the Glorified, bestows His favours on you while you
are disobeying Him,you should fear Him.‖774
Again he asserts, ―Fear! Fear!
By Allâh, He has hidden your sins so much as though He has forgiven.‖775
This means that when a person on receiving favours despite sinfulness
he develops the misunderstanding that Allâh is pleased with him and that
this is the result of His peasure, because increase in favours arises out of
gratefulness and in the event of ungratefulness the bestowal of favours is
stopped. Referring to the Qur‟ân, ―If you be grateful I will increase (My
favours) to you, and if you be ungrateful, verily My torment is indeed
severe.‖776
Here, ×aÌrat ‗Alî (Rad.A) continues that nevertheless, continuous
bestowal of favours,despite disobedience and ungratefulness, can not be the
result of Allâh‘s pleasure, nor can it be said that in this way Allâh has put
him under the misconception that he should regard this exuberance of
favours as the result of Allâh‘s pleasure because when he knows that he is a
sinner and disobedient and is committing sins and vices, then there are no
774
Utterance.25,Vol.III,p:656 775
Utterance.30,Vol.III,pp.656-57. 776
Al-Qur‟ân (14:7)
268
grounds for misconception on his part by assuming Allâh‘s pleasure and
consent. He should rather think that this is a sort of trial and respite for when
his sinfulness and high-handedness reaches its zenith he will be caught all at
once. Therefore, in suh a case he should keep waiting as to when Allâh‘s
favours are taken away from him and he is punished with deprival and
discomfiture. This issue has already been mentioned in the previous chapter
under the sub-heading Al TaÍmîd Lahu (gratitude to Him (Allâh).
7. „Adl (Divine Justice)
As already discussed in the previous chapter under section (Ma„rifat
NiÐâm al ×ukûmah wa al Mujtama„). In Islamic terminology „Adl which
further implicates the Divine Justice in literary sense means fairness, equity,
of being just, the exercise of the authority in the maintenance of right.
However, „Adl when viewed as a mystical dimension accoding to
×aÌrat ‗Alî (Rad.A), is a limit to be observed, represented and believed in by
every person.All should be content to remain within its limits.But if its limits
are voilated and the belief in it and the respect of it are lost, human greed
and lust being insatiable by nature, would not stop at any limit.When the
man further advances on this interminable journey of greed and lust, the
greater becomes his dissatisfaction. ×aÌrat ‗Alî (Rad.A) in one of sermons
speaks: ―There is a wide scope in dispensation of justice, and he who finds it
hard to act justly should find it harder to deal with justice.‖777
In addition to the above Sermon, ×aÌrat ‗Alî (Rad.A) regards „Adl as a
Divine sanctity.He does not expect a Muslim, who is aware and informed
about the teachings of Islam, to be an idle psectator at the scenes of injustice
and discrimination.He assrets:―Do you command me that I should seek
777
Sharîf al-RaÌî, op. cit.,Sermon.15,Vol.I,p.135.
269
support by oppressing those over whom I won‘t do so as long as the world
goes on, and as long as one star leads another in the sky.Even if it were my
property,I would have distributed it equally among them,then why not when
the property is that of Allâh.‖778
×aÌrat ‗Alî (Rad.A) holds that justice should be done without making
any discrimination between rich and poor.In one such instructions given to
MuÍammad ibn Abi Bakr, when the latter was appointed as the governor of
Egypt, he advises: ―Behave humbly with the people ....the big (rich) should
not except injustice from you in their favour and the low (poor) should not
be despondent of your justice to them.‖779
While advising Malik al-Ashtar, when he was deputed as the
Governor of Egypt, as the position of MuÍammad ibn Abi Bakr had become
precarious, the Khalîfah advises Ashtar in these words: ―Do justice for Allâh
and do justice towards the people as against yourself.‖780
In the same letter ×aÌrat ‗Alî (Rad.A) advised al-Ashtar to select such
a person for handling of disputes who would appear to him as the most
distinguished of his subjects and whose verdicts would not be affected by
lust and greed, and shall possess the broad understanding of matters.
―For the settlement of disputes among people select him who is the most
distinguished of your subjects...he shoul not content himself with a cursory
understanding(of the matter) without going thoroughly into it.‖781
×aÌrat ‗Alî (Rad.A) shows great concern over the fulfilment of
rights.He holds that denail of rights invites corruption and ruin the society.In
one of his letters to his army officers, he speaks: ―Now what ruined those
778
Ibid,Sermon.125,p.279 779
Ibid,Letter.27,Vol.III.p.486. 780
Ibid,Letter.53,p.535 781
Ibid,p.539
270
before you was that they deneid prople their rights and then they had to
purchase them (by bribes) and they led the peole to wrong nad they
followedit.‖ 782
In Nahj al-Balaghah, one of the best ways shown to fulfil social
justice is to take care of mutaual rights. ×aÌrat ‗Alî (Rad.A) comments on it
in the following words: ―....Allâh, the Glorified, has, by placing me over
your affairs, created my right over you, and you two have a right over me
like mine over you.A right is very vast in description but very narrow in
equability of action.‖783
In the same context he adds: ―It (right) doesnot accure to nay person
anless it accrue against him also, and right does not accrues in his favour.‖784
×aÌrat ‗Alî (Rad.A) in one of his letters addressed to his collectors of
(land) tax holds the rulers as the treasures of the people and advises them to
fulfil the demands of justice in relation to their râi„yyah (subjects).―Behave
yourselves with endurance with regard to their needs, because you are the
treasures of the people, representatives of the community and the
ambassadors of their Imâms.‖785
The word râ„Ê (for the ruler) and râ„iyyah (for the masses) first
appears in the speech of the Prophet (SAW) and is literally used thereafter
by ×aÌrat ‗Alî (Rad.A)786
in the following words: ―Truly everyone of you is
a râ„Ê responsible for his râ„iyyah. The ruler is the râ„Ê of his people and
responsible for them; the woman is the râ„Ê of her husband‘s house and
782
Ibid, Letter.79, p.568. 783
Ibid,Sermon.215, pp.432-33. 784
Idem 785
Ibid,Letter.51,p.533 786
This word is derived its rigin from the root ra„â, which carries the sense of ‗protection‘ and
‗safeguarding‘.The word râi„yyah is applied for the reason that the ruler is responsible for
protecting their lives, property, rights and liberties
271
responsible for it; the slave is the râ„Ê of his master‘s property and
responsible for it; indeed all of you are râ„Ê and responsible (for those under
your charge).787
This is an astonishing fact and is declared by the Qur‟ân itself ―Indeed,
We sent our Messengers with the clear signs and we sent down with them
the Book and the balance so that men might uphold justice.‖788
The above verse indeed declares „Adl (Divine Justice), the
establishment of Justice as the objective of the mission of all the Prophets.
The sanctity of justice is so stressed that it is considered the aim of all
Prophetic missions. The significance and value attached to the issue of
government and justice is worth dealt in Nahj al- Balâghah.
The deep love which ×aÌrat ‗Alî (Rad.A)had in his heart for evey
human being obliged him not to show the least leniency to one who did
harm to the people even though he (×aÌrat ‗Alî (Rad.A) had to lay dowm his
life in the campaign.So it is the duty of a truthful and devoted Muslim to
dealt severely with the oppressors so that the people should free from the
bondage.According to him, the learned persons are the leaders of the nation
and for this very reason a number of responsibilities devolve upon
them.Their greatest responsibility is that they should oppose the oppressor
and assist the oppressed person.He says: ―Allâh has made it mandatory for
the „Ulema that they should not remain silient spectators of injustice of the
oppressor and the grief and helplessness of the oppressed persons.‖789
„Adl, according to this conception, is a barrier and limit to be observed,
respected, and believed in by every person. All should be content to remain
within its limits. But if its limits are broken and violated, and the belief in it 787
Al-Bukhârî, al-Jâmi‟ al-Øahîh,Vol.VII,, ―Kitâb al-Nikkâh‖ 788
Al-Qur‟ân,(57:25). 789
Sharîf al-RaÌî, op.cit.,Letter.53,p.535
272
and respect for it are lost human greed lust, being insatiable by nature, would
not stop at any limit; further the man advances on this interminable journey
of greed and lust, the greater becomes his dissatisfaction.
The reflection of the above mentioned sermons, letters and utterances of
×aÌrat ‗Alî (Rad.A) depicting the wonderful response to „Adl and mercy
towards the rights and the respect of the people,rather provides a basic
humanitatian law to be implemented and is definitely an exemplary and
unique attitude towards this issue.
8. Kindness and Sympathy
Man by nature can not tolerate to remain a silent spectator while
others who have no merit over himeat,drink,enjoy and relish freely at the
cost of his deprivation.When the society is divided inti haves and have-nots,
the believer(Muslim) considers himself responsible.In one of his document
of instructions ×aÌrat ‗Alî (Rad.A) in this regard advised Malik al-Ashtar in
the following words: ―Take care for the sake of Allâh for his obligations
towrads them(lowest class) for which He had made you responsible.‖790
The central idea running throughout these instructions, is like one
single thread out of which a cloth is woven, and that is of Allâh.Besides the
principles of administration written in this document, ×aÌrat ‗Alî (Rad.A)
laid the emphasis on the issue of kindness and sympathy in these words:
―Develop in your heart the feeling of your people and let it be the
source of kindliness and blessing to them (lower class).Do not
behave with them like a barbarian, and do not appropriate to yourself
that which belongs to them.Remember that the citizens of the stae
790
Ibid, Letter.53, p.542.
273
are of two categories.They are either your brethren in religion or
your brethren in kind....‖791
In the same letter ×aÌrat ‗Alî (Rad.A) asserts to cover the short-
comings of his subjects and to treat them sympathy.In this regards he writes:
―Therefore, cover shortcomings (of your subjects) so far as you can; Allâh
would cover those of your shortcomingswhich you would like to remain
under cover from yuor subjects.‖792
Everybody is subjected to infirmities and liable to commit mistakes.
Sympathy with others and sharing their sufferings is of essential
importance.One of the ways to symbolise one‘s sympathy to others is to
adopt the way of forgiveness.Concerning this issue ×aÌrat ‗Alî (Rad.A)
depicts in the same letter: ―So, extend to them (your subjects) forgiveness
and pardon in the same way as you would like Allâh to extend His
forgiveness and pardon to you....‖793
According to ×aÌrat ‗Alî (Rad.A), one of the ways to show mutual
sympathy is to share the adversities of the times. Advising ×aÌrat ‗Uthmân
ibn Hunayf in one of his letters, he says: ―Should I be content with being
called Amîr al-Mu‘minîn while refusing to share the adversities of the times
with the people? Or should I be an example to them in the distress of
life?‖794
In the same letter, he says: ―It is absolutely out of question that my
desires should over power me and my greed should lead me to relish
choicest foods while in ×ijâz and Yamâmah there may be some people who
despair of even a single loaf of bread...Shall I lie with a satiated belly while
791
Idem 792
Ibid,p.536. 793
Ibid,p.535 794
Ibid,Letter.45,p.515.
274
around me are those whose stomachs are hungry and whose livers are
burning?‖795
When the situation has deteriorated beyond reparation and it is
practically impossible to alleviate the misery of the poor through kindness
and sympathy, the believers shall share their deprivation and try to soothe
their (of poor people) wounded hearts by adopting a life style similar to that
of the poor.When ×aÌrat ‗Alî (Rad.A) was questioned about his old and worn
out clothes, he replied, ―With it the heart fears, the mind feels humble and
the believers emulate it.‖796
In one of his letters addressed to his governor in Egypt, ×aÌrat ‗Alî
(Rad.A) advises him to accustom his heart to compassion, affection and
kindness for his subjects: ―Habituate your heart to mercy for the subjects and
to affection and kindness for them.‖797
9. Keeping Promise
×aÌrat ‗Alî (Rad.A) has given profound remarks about keeping
promise and warns the people who fail to fulfil the trust.In one of his
sermons, he advises his companiions about it in these words: ―As regards the
fulfilment of trust, whoever does not pay attention to it will be
disappointed.‖798
He speaks that even if an agreement is concluded with an enemy one shall
not fial to fulfil it, by all means, ―If you conclude an agreement between
yourself and your enemy or enter into pledge with him, then your agreement
and discharge your pledge faithfully.799
795
Idem 796
Ibid,Letter.103,p.592 797
Ibid,Letter.53,p.534. 798
Ibid,Sermon.198,p.411 799
Ibid,Letter.53,p.545
275
×aÌrat ‗Alî (Rad.A) gives so much importance to the maintenance of
promise that he speaks of fighting against the persons who fail to fulfil
it,―Beware, surely Allah has commanded me to fight those who revolt or
who break the pledge, or create trouble on the earth.‖800
10. TaraÍum (Kinship)
×aÌrat ‗Alî (Rad.A) emphasizes that one should always keep to
taraÍum (kinship) even if his relatives turn away and do not regard its
importance.In one of his letter of instructions written to his elder son ×aÌrat
Imâm ×asan (Rad.A),he speaks, ―Behave yourself towards your brother in
such a way that if he regards kinship, you keep to it;when he turns away be
kind to him and draw near to him.‖801
The wisdom in keeping kinship could be depicted by one of the
sermons of ×aÌrat ‗Alî (Rad.A), in which he propounds, ―Whoever holds up
his hands for (helping) his kinsmen, he holds only one hand but at the time
of his need many hands remain held up from him.‖802
11.„Amr bil-Ma„rûf wa Nah-i-an-il-Munkar (Enjoining the
Right and fordidding evil)
In one his letter of instructions given to ×aÌrat Imâm ×asan (Rad.A),
×aÌrat ‗Alî (Rad.A) advises him to follow „Amr bil-Ma„rûf wa Nah-i-an-il-
Munkar (Enjoining the Right and fordidding evil) in this way, ―Ask others to
do good;you will thus, be among good doers.Desist others from evil with
action as well as your speech and keep off, to the best of ability, from he
who commits it.‖803
800
Ibid,Sermon.191,p.392. 801
Ibid,Letter.31,p.503. 802
Ibid,Sermon.23,p.149. 803
Ibid,Letter.31,p.496
276
In the same letter he advises his son that Allâh commands for virtues and
refrains from sin, ―He (Allâh) does not command you save for virtue and
does not refrain you save from evil.‖804
He also advises his son to desire the
same for others what he desires for himself, ―You should desire for others
what you desire for yourself and hate for others waht you hate for
yourself.‖805
12. Association with pious
In the famous letter of ×aÌrat ‗Alî (Rad.A) addressed to his governor,
Malik al-Ashtar to regard the collection of good deeds as the best collection.
―The best collection with you should be the collection of good deeds.‖806
In the same letter he advises al-Ashtar to increase his concersation with
scholars, ―Keep on incraesing your conversation with the scholars and
discussions with the wise....‖807
×aÌrat ‗Alî (Rad.A) also expressed this view that the command of
army shall be given in the hands of such a person who stands to be well-
wisher of Allâh, ―Put in command of your forces the man who in your view
is the best well-wisher of Allâh,His Prophet MuÍammad and your Imâms,‖808
13. Ill Effects of Shaitân (Satan)
×aÌrat ‗Alî (Rad.A) warns against the ill effects of Shaitân as he
(Shaitân) leads to astray. He views that this creature of Allâh about whom
the latter has restricted and confined man to follow his path. Shaitân is the
oft-enemy of man and Allâh has left no excuse against this enemy. He has
warned you of the enemy that steals into hearts and stealthily speaks into
804
Ibid,p.499 805
Idem 806
Ibid,Letter.53,p.534. 807
Ibid,Letter.53,p.537. 808
Ibid,p.538.
277
ears, and thereby misguides and brings about destruction, makes (false)
promises and keeps under wrong impression. He represents evil sins in
attractive shape, and shows as light even serious crimes. He often deceived
his comrades and exhausted the pledge he begins to find fault with he
presented as good, and considers serious what he has shown as light and
threatens from what he had shown as safe.809
In the same sermon ×aÌrat ‗Alî (Rad.A) warns against the ill effects of
Shaitân as he (Shaitân) leads to astray, ―…you should fear lest Shaitân
infects you with his disease, or leads you astray through his call, or marches
on you with his horsemen and footmen.‖810
In the same Sermon ×aÌrat ‗Alî (Rad.A) describes about the vanity of
Shaitân and his boasting about ignorance .Here ×aÌrat ‗Alî (Rad.A) gives the
another type of Shaitân in the form of haughty leaders and elders.He further
says that obeying them is to obey Shaitân.811
14. „Ibâdah and „Abdiyah (worship and worshippers)
„Ibâdah, the service of Allâh and negation of everything else as
an object of service and worship, is one of the essential teachings of
Apostles of Allâh, a feature never absent from the teachings of any
Prophet.Ibâdah occupies the prominent position, with the only difference
that Islam is not regarded as the series of devotional rituals separate from
everyday life and as pertaining solely to another world.
The Qur‟Én has used the term ‗Ibâdah (worship) in the sense of
unconditional submission and obedience to any person or thing. Whenever
we submit unconditionally to anyone, act according to his will, obey his
809
Sharîf al-RaÌî,Op.Cit.,Sermon.82,Vol.I,p.170 810
Ibid,p.403 811
Ibid,p.405
278
command, and completely resign ourselves to his will, it implies that we
`worship' him by all means. Reciprocally, if any external or inward
force-either belonging to the external world or coming from inside our own
personality, so succeeds in making us submissive and docile to it as to
acquire a total grip on our body and soul, and channels all our energies in a
preferred direction towards preferred goals, it is our `god' and we are its
`ubbad (worshippers). The Qur‟ân describes this process in these words:
―Addressing the Pharaoh, ×aÌrat Mûsâ says: That is a blessing thou reproach
me with, having enslaved the Children of Israel!‖812
The Pharaoh and his
colleagues, while conversing with one another, say: ―What, shall we believe
two mortals like ourselves, whose people are our servants?‖ 813
―...Whomsoever Allâh has cursed, and with whom He is wrath, and made
some of them apes and swine, and worshippers of taghut-they are worse
situated, and have gone further astray from the right way. 814
In these verses, service and submission to the Pharaoh and his clique,
or submission to tyrants or to Satan-all these practices are regarded as
`worship'. These, as well as various other verses, indicate the Qur‟ânic
conception of worship as an absolute and total submission to any real or
imaginary power, willingly or under compulsion, accompanied with or
without a feeling of spiritual adoration and reverence. In all these conditions
that specific power or object is the object of worship and deity, and the
follower a worshipper and devotee. This explanation makes it clear that the
concept of god or divinity is equivalent to the concept of `the object of
worship'
812
Al-Qur‟an (26:22) 813
Ibid. (23:47) 814
Ibid (5:60)
279
Etymologically, every good and beneficial action if performed with a
pure, Allâh-seeking intention, is viewed as Ibâdah.Therefore learning,
acquisition of knowledge and livelihood and social service, if performed for
Allâh‘s sake, are acts of Ibâdah. The elucidation of the approach of ×aÌrat
‗Alî‘s (Rad.A) towards „Ibâdah and „Abdiyah (worship and worshippers)
could be assessed by the following example where he speaks about the
differences in various approaches of the people towards „Ibâdah, in the
following words:
―A group of people worships Allâh out of desire for reward, this is the
worship of traders. Another group worships Allâh out of fear, this is the
worship of slaves. Yet another group worships Allâh out of gratitude, this is
the worship of free man.‖ 815
He again comments, ―Even if Allâh had not
warned disobedient to Him of chastisement,it was obligatory by way of
gratefulness for His favours that he should not be disobeyed.‖816
He further
says, ―My Allâh I have not worshipped you out of fear of the hell and out of
greed of the paradise, but I found you worthy of worship and so I
worshipped you.‖817
Speaking about the rememeberance of Allâh and the meaning of
worship He says, ―Certainly Allâh, the Glorified, has made His
rememberance burnishing of the hearts, which makes them hear after
deafness, see after blindness, and makes them submissive after unruliness of
all period and times when there were no Prophets, there were individuals to
whom He spoke in whispers through their conscience and intellect.‖818
815
MurtaÌâ Mutahharrî, Nahj al-Balâghah kî Sayr, Trans. Department of Urdu,Majama‘e-
Jahaniy-e-Ahal-e Bai‘t,Qum,Iran,1992,p:144 816
MurtaÌâ Mutaharrî, Glimpses of Nahj al -Balâghah,Part 3, Trans.‘Ali Quli Qarai,Al-
TawÍîd,Vol III,No.1,Oct- Dec,1985,Sermon 237) 817
Idem 818
Ibid,Sermon 220
280
Øalâh is a complete expression of man‘s servitude and surrender to
Allâh. It has been specified in such a manner that even a man who desires to
pray in a lonely corner is forced to observe certain things of moral and social
relevance, such as cleanliness, respect for rights of others, observance of
punctuality, possession of a sense of direction, control over one‘s emotions
and expression of good will and benevolence towards other righteous
servants of Allâh.
But from the ØËfÊ point of view Øalâh means rememberance of Allâh
and submissiveness but in corrects usage of lawyers the term as specially
applied to the five prayers which Allâh has ordered to be performed at five
different times.819
In one of the letters written to his Governor (Malik al-Ashtar) ×aÌrat ‗Alî
(Rad.A) while mentioning about the different duties stresses that among
those duties to be performed diligently must be daily Øalâh. This should be
offered sincerely and persistently with fixed times during days and nights.He
also asserts to tax bodily strength for this duty though it may tire a person.
The observance of Øalâh should be sincere and faultless and should neither
be so long as to tire out those who follow Øalâh nor so short as to be faulty
and defective because amongst those who follow during the Øalâh, there
may be some sick persons, while others may have to attend to some
important work.820
Here speaking about the congregational Øalâh ×aÌrat
‗Alî(Rad.A) orates that the congregational Øalâh must not be so lengthy as
to be discomfort to the congregation or raise in them the feeling of dislike
for it or liquidate effect: for ion the congregation there may be invalids and
819
‗Alî Hujwairi, op.cit,p.300 820
Sharîf al-RaÌî, op.cit.,Letter :53
281
also those who have to attend pressing affairs of their own.821
Narrating one
of the incidents during the Prophetic times when ×aÌrat ‗Alî (Rad.A) on
receiving an order to proceed to Yemen asked Prophet MuÍammad (SAW)
how to lead Øalâh. The latter advised to offer Salâh as the weak and old
person would do; and act an example of considerateness to the faithful; so
that weak and old persons may follow Øalâh easily and happily.822
In one of the utterances ×aÌrat ‗Alî (Rad.A) says, ―Do not undertake a
journey on Friday until you have attended the Salât ul-Jumma‗823
(Friday
Prayers), unless you are going in the way of Allâh, or on an errand for which
there is good reason.‖ 824
In order to underline the importance of Øalât ul-
Jumma„ ×aÌrat ‗Alî (Rad.A) has emphatically called for the participation in
the congregational ceremony. Even if one intends to make journey on
Friday, he should first perform his Øalâh and then set out for the journey.An
exception to this is when one wants to depart in order to participate in Jihâd
against infidels and in the cause of Allâh, or when one has a most urgent
task to perform which if not performed would cause irreparable loss.825
In one of the circulars about Øalâh to the governors of all the provinces,
×aÌrat ‗AlÊ (Rad.A) mentions about the timings of performation of
821
Idem 822
Idem 823
Basically, Øalât ul-Jumma„ has been recommended in order for Muslims to establish greater
bonds of solidarity.Allâh has commanded Muslims to perform this kind of prayer under special
conditions,bringing them all together in one place as a vast, united body of Muslims.The Friday
gathering serves as an occasion to discuss important problems touching the community and
individual life, as well as issues dealing with spirituality.A sympathetic and learned Muslim
theologian acts as leadrer of the congreagation and guides the worshippers to solve their
individual and social problems.These glorious, Divine,Islamic ceremonies which are held once in
a week on Fridays, are of such great value and importance that Allâh and Prophet MuÍammad
(SAW) have repeatedly enjoined Muslims to participate in them. On the significance of this
congregational Prayer a Chapter has even been revealed in the Qur‟ân. 824
Sharîf al-RaÌî, op.cit.,Letter:69 825
Idem
282
Øalâh.He orates that Øalât ul-Úuhr should be led till the shadow of a wall
becomes equal to the height of the wall, Øalât ul-AÎr can be performed till
the sun is still bright and enough time of the day is left for a person to cover
a distance of six miles. The Øalât ul-Maghrib should be performed when
people break their fasts and when ×ujjâj826
return from Arafât. And the time
for Ice prayers is when the red glow of the even twilight disappears from the
West, till one-third of the night is still left. The morning prayers are to be
performed when there appears enough light of the dawn for a man to
recognize the face of his companion. While leading the prayers make them
so short that the weakest among you may not feel tired to follow you and his
strength and patience may not be over strained.827
While orating to the people ×aÌrat ‗Alî (Rad.A) comments that Øalâh is
the most important of all forms of worship. It consists of standing, sitting,
bending and prostration, and these postures are a successful way of
destroying the feeling of vanity and pride, erasing self-conceit and egotism
and creating humility and submissiveness, because the actions and
movements of a vain person produce pride and haughtiness while humble
actions engender the quality of submissiveness and humbleness in the mind.
With the exercise of these acts a man, by and by, acquires a humble
temperament. This is how the Arabs who were so vain that if their whip fell
off during riding they would not bend down to pick it up or if the strap of the
shoe gave way they thought it insulting to bend down to mend it, began to
rub their faces on dust during prostration in Prayers, and place their
foreheads in the position of others‘ feet during the congregational prayer,
826
×ajj Pilgrims 827
Sharîf al-RaÌî, op.cit.,Letter.52
283
and in this way acquired the true spirit of Islam after abandoning the pre-
Islamic vanity and partisanship.828
15. Faqr (Poverty)
When ×aÌrat ‗Alî (Rad.A) attained the Khilâfah, the first thing which he
did was that he endeavoured to do away with the poverty of the people
because he knew fully well that though man has to suffer many hardships,
indigence is the greatest calamity for him. It was he who uttered these
words, ―Allâh has not involved man in any hardship which may be greater
than indigence.‖ In one his letters written to his governor ×aÌrat ‗Alî (Rad.A)
writes:
―Beware! Fear Allâh when dealing with the problem of the poor who have
non to patronize, who are forlon, indigent and helpless and are greatly torn in
mind-victims of the vicissitudes of Time. Among them there are some who do
not question their lot in life not withstanding their misery, do not go about
abegging.For Allâh‘s sake safe guard their rights; for on you rests the
responsibility of protection. Assign for their uplift a portion of the state
exchequer (Bayat-al-Mâl), wherever they may be, whether close at hand or far
away from you. The rights of the two should be equal in your eye. Do not let
any preoccupation slip them from your mind; for no excuse whatsoever for the
disregard of their rights will be acceptable to Allâh. Do not treat their interests
as of less importance than your own, and never keep them outside the purview
of your important considerations, and mark the persons who look down upon
them and of whose conditions they keep you in ignorance.‖829
In the same letter he (×aÌrat ‗Alî (Rad.A) stresses his governor to take
care of orphans and the aged who have no means (for livelihood) and not to
let them beg. He adds that this is heavy on the officers; in fact, every right is
828
Ibid,Utterance.253,Vol.III,p.715 829
Ibid, Letter no.53, Vol.II, p.613.
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heavy. Allâh lightens it for those who seek the next world and so they
endure (hardships) upon themselves and trust on the truthfulness of Allâh‘s
promise to them.
The above statement expresses the heartily feelings of ×aÌrat ‗Alî
(Rad.A) about the indigent and needy persons as they do not consider
themselves to be fit for good deeds and excellent qualities, they can get rid
of this inferiority complex only when they become safe from poverty.
Freedom from indigence is the thing which extricates man from abjectness
and affliction and elevates him to the top of prosperity. Only at that time
they can believe in themselves and could become good citizens and can free
their hearts from the feelings of envy and grudge.
17. Major and minor sins
×aÌrat ‗Alî(Rad.A) in one of his sermons holds that exposition of sins
of others is the commition of a big sin even if the exposer may not have
himself committted any big sin. ―By Allâh, even if he did not commit big
sins but committed only small sins, his exposing the sins of people is itself a
big sin.‖830
Commenting about the sins, ×aÌrat ‗Alî (Rad.A), further, advises that
one shall not feel safe even for a small (minor) sin, as he may be punished
for it.He explains it in these words, ―Do not be quick in exposition of any
one‘s sins for he may be forgiven for it, and do not feel your self safe even
for a small (minor) sin becuase you may be punished for it.‖831
830
Ibid,Sermon.139, p.296. 831
Idem.
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Islam is an embodiment of those principles, regulations and norms
which determine the ideal pattern of human life.Infact, the Sunnah of
Prophet MuÍammad has been declared by Allâh as the best pattern and
the culmination point of all normative ethics.The Prophet is the paragon
of all virtues and ethical values that can be conceived of .He had a galaxy of
followers who too shone on the horizon of human conduct.The immediate
successors of his message and mission were Khulafa-i-Râshidîn(The Pious
Caliphs).Among all the four beloved companions of the Prophet , who
emerged as his successors, ×aÌrat ‗Alî was the most celebrated as the
Mu„alim ul-Akhlâq and fountain head of spirituality or„Irfân, which is
nowadays termed as taÎawwuf. Apart from his career as the best statesman,
warrior, Mufasir and MuÍadith, he won the title of ‗Gateway of the Wisdom‘.
It is in this consideration of the character and qurbat (with the Prophet
(SAW) of ×aÌrat ‗Alî that we an indepth study of the mystical
dimensions of his discources, letters, utterances that seem to be true
manifestation of human wisdom.
To identify the mystical dimensions of his thought we preferred to
utilize the famous Nahj al-Balâghah as our primary source, since it is the
only avialible source that provides us substantial information on the theme.
The main contents of Nahj al-Balâghah can be classified under the sub-
titles: Ma„rifat Allâh, Ma„rifat al- Nizâm al-Hukûmah wa al Mujtama,
Ma„rifat al-Kawn, Ma„rifat al-Hujjah, Ma„rifat al-Târîkh, Ma„rifat al-M
a„âd, Ma„rifat al- AÍkâm and Ma„rifat al-Akhlâq wa taÎawwuf.Among these
themes, the mystical aspect of his teachings comprise; Taqwâ,Zuhd,
Øabr,Shukr,Tawakkul, „Amr bil Ma„rûf wa nah-i-an-al-Munkar,Tawbah,
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‟Adl, kindness and sympathy, kinship,assocaition with pious,Ill effects of
Satan,major and minor sins,Ibâdah and faqr.In this endeavour we tried our
utmost to bring out the meaning and interpretation of these teachings in the
vocabulary of ×aÌrat ‗Alî .
It is through the corpus of his thought that a good deal of mystical
dimensions find a poignant expression.These are, infact, the outcome of his
comprehensive vision of Qur‟ân and Sunnah.Owing to the greatness of Nahj
al-Balâghah, its appeal is still live for mankind.