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.