MEMORABLE WORDS AND SPEECHES OF THE COMMANDER OF THE FAITHFUL

 

 His words about Allāh

 

(This is) a brief account of some of the words of (the Commander of the Faithful), peace be on him, concerning the necessity of knowing Allāh, the Exalted, His unity and the denial of anthropomorphism (tashbīh), together with a description of Allāh’s justice, the different kinds of wisdom and the evidence and proof of these. [Abū Bakr al-Hudhalī reported on the authority of al-Zuhrī, on the authority of ‘Īsā b. Zayd, on the authority of Ṣāliḥ b. Kaysān:] The Commander of the Faithful, peace be on him, said, in urging the knowledge of Allāh, may He be praised, and (the acknowledgement) of His unity: “The first act of worshipping Allāh is to know Him. The basis of knowledge of Him lies in (the acknowledgement of) His Unity.

 

The support for (the acknowledgement of) His Unity is the denial of any comparison of Him, the High, (with man) in terms of stating that human qualities (ṣifāt) subsist in Him. (This is) because of the testimony of reason that everyone in whom human qualities subsist is created (maṣnū‘). Whereas the testimony of reason (requires) that

 

He, the High and Exalted, Who is the Creator (ṣāni‘), is not created. Through the creation of Allāh which points towards Himself, through reason which establishes the belief in knowledge of Him, through reflection which confirms the proof of His (existence), Allāh has caused His creation to be evidence of Himself. Through it, He has revealed His Majesty. He is One, Unique in His eternity, without partner in His Divinity, without equal in His Divinity. By virtue of the contradictory nature of things which contradict each other, there is knowledge that nothing is contrary to Him.

 

By virtue of the nature of comparability in matters which can be compared, there is knowledge that nothing can be compared to Him.” (The Commander of the Faithful said this) in a speech which, if it was fully reported, would make this book too long.

 

 

*****

 

 

 

Among the speeches recorded on his authority, peace be on him, about the denial of any comparison of Allāh (with human qualities) is that which al-Sha‘bī reported. He said that the Commander of the Faithful, peace be on him, heard a man saying: “By Him Who is veiled with seven layers (of heaven).” Then he raised his stick towards the sky. “Woe upon you,” he said, “Allāh is too exalted to be veiled from anything and for anything to be veiled from Him.

 

Praise be to Him, Whom no place contains, yet from Whom nothing on earth or in heaven is hidden.” “Shall I redeem my oath, Commander of the Faithful?” the man asked. “No,” he answered, “you did not swear by Allāh. Therefore no atonement for perjury is required of you, for you were only swearing by something else.”

 

 

*****

 

 

 

The historians (ahl al-sīra wa-‘ulamā al-naqala) report that a man (Nahj al-Balāgha, (Beirut, 1967), I, tradition no. 258. The man is identified as Dhi‘bil al-Yamānī. The final part of the speech is slightly different.)

 

 

came to the Commander of the Faithful, peace be on him, and asked: “Commander of the Faithful, tell me about Allāh, the Exalted. Did you see Him when you worshipped Him?” “I am not one who worships someone whom I have not seen” he answered.

 

“Then how did you find Him when you saw Him?” he asked. “Woe upon you,” he said, “the eyes do not see Him in terms of human eye-sight. Rather the hearts see Him through the inner realities of faith (īmān). (He can be) known through evidence and can be characterised by signs, which cannot be compared to people nor attained through sense perception.” The man went away saying: “Indeed, Allāh knows well how He should deliver His message.” In this account there is evidence that (the Commander of the Faithful) denied the possibility of direct vision of Allāh, the Mighty and High.

 

 

*****

 

 

 

[Al-Ḥasan b. Abī al-Ḥasan al-Baṣrī reported:] A man came to the Commander of the Faithful, peace be on him, after his departure from the battle of Ṣiffīn. He asked him: “Commander of the Faithful, tell me: Was the battle which took place between you and these people a result of the decree and determination of Allāh?” “You have never gone up a hill nor gone down into a valley without Allāh’s decree and determination being present in the action,” he answered. “Then, Commander of the Faithful, I regard (all) my concerns as Allāh’s responsibility,” he said. “Why?” “If the decree and determination of Allāh drive us to act,” he said, “then what is the point of rewarding us for obedience and punishing us for disobedience?” “Fellow,” said the Commander of the Faithful, peace be on him, “have you thought that it was a sealed decree and determination? Don’t think that. That sort of statement is the doctrine of idolaters, supporters of Satan and opponents of Allāh, the Merciful. (It is such people) and the Majīs with them who have adopted it. Allāh, exalted be His Majesty, gives commands as a matter of free choice (takhyīr), and gives prohibitions as a warning (against an action.) He puts the burden on us. He is not obeyed unwillingly nor is He disobeyed as one who can be overcome. He has not created the heavens and the earth and what is between them in vain. That is the opinion of those who disbelieve. There will be woe from Hell-fire for those who disbelieve. (XXXVIII 27).”2

 

•  (2.This paragraph, though in a somewhat different order, is the same as Nahj al-Balāgha, III, no. 78, 481.)

 

“What, then, is the decree and determination which you mentioned, Commander of the Faithful?” asked the man. He answered: “It is the command to obey, the prohibition of disobedience, the provision (to man) to draw near Him and to abandon those who disobey Him, the promise (of reward) and the threat (of punishment), the inspiration (He gives man) to do good and the fear of doing evil (which He arouses in man).

 

All that is the decree of Allāh with regard to our actions and His determination of our deeds. As for anything else (which has been claimed), do not give it any consideration. For the consideration of it will invalidate your action.” “You have dispelled my worries, Commander of the Faithful,” said the man. “May Allāh dispel yours.” And he began to recite: You are the Imam, through obedience to whom we hope for forgiveness from Allāh, the Merciful, on the Day of the Return (to Him).

 

You have explained what was unclear in our religion. May your Lord bounteously reward you with kindness.

 

 

*****

 

 

This account clarifies, through the words of the Commander of the Faithful, peace be on him, the meaning of (divine) justice and the prohibition of (belief in) the doctrine of determinism (jabr), (in addition to) establishing the wisdom in the actions of Allāh, the Exalted, and denying that there is any futility in them.

 

 

 

(This is a selection of) some of the words of (the Commander of the Faithful), peace be on him, in praise of (traditional) knowledge (‘ilm), about the categories of people, the merit of (traditional) knowledge, and about acquiring it and wisdom. The traditionists (ahl al-naql) have reported on the authority of Kumayl b. Ziyād, may Allāh have mercy on him, that he said:

( cf. Nahj al-Balāgha, III, no. 147, 495 ff.)

 

One day the Commander of the Faithful took me by the hand in the mosque and led me out of it. When he had gone out into the desert, he breathed a deep sigh and said: “Kumayl, these hearts are containers (of knowledge); the best of them are those which best preserve (the knowledge).

 

Therefore preserve what I say to you. There are three kinds of people: One who knows the Lord (for His own sake), one who acquires knowledge as a means of salvation and low class rabble, followers of every crower, who bend with every breeze. These men do not seek to be illuminated by the light of learning, nor do they resort to any sure authority (rukn). “Kumayl, knowledge is better than wealth. Knowledge guards you while you guard wealth.

 

Wealth is diminished by expenditure while knowledge is increased even by giving it away. “Kumayl, the love of knowledge is a (kind of) religion which is professed (by a man) and through which he perfects his obedience (to Allāh) during his life and acquires a noble reputation after his death. Knowledge is a judge and wealth is something which is judged. “Kumayl, those who amass wealth die even as they live while those who possess knowledge will continue to exist for as long as time lasts. Their individual entities will disappear but their images will remain in the hearts (of men). “Here, indeed is much knowledge,” and he pointed to his breast. “If I could come upon men who would carry it (ḥamala)... Indeed I came upon such as took it too quickly and (thus) did not protect it. Such a man would use the tools of religion for (success in) the world. He would seek to use the proofs of Allāh and His favours as a means of dominating His friends and His Book. Or (there was .

 

the sort of man) who submitted to the wisdom (of Allāh’s knowledge) without having true vision of his own (need for) humility. At the first appearance of any problem, doubt would eat into his heart. Neither this man nor that one (was appropriate). (As each) eagerly sought pleasures and was easily dominated by passions or enamoured of amassing and hoarding wealth, they were not of the kind who would be shepherds of religion. They were both much more like cattle wandering without restraint in search of fodder. Thus in the (living) death of such carriers of knowledge would knowledge itself die. “O Allāh, indeed the earth will never be without (a man who is) a proof (ḥujja i.e. an Imam) of You to Your Creation, whether (he acts) openly in the public eye or secretly out of fear. (In this way) the proofs of Allāh and His signs will not be brought to nought. Where are those men? They are men who are least in number yet greatest in Allāh’s esteem. Through them Allāh preserves His proofs (to the world) until they hand them as a trust to their equals and sow them as seeds in the hearts of those like themselves. Through them knowledge has broken into the inner realities of faith and they have found the spirit of certainty to be something gentle and comforting. They have found easy what those who love the easy life have found to be hard and difficult. They are familiar with things which the ignorant distrust. They have travelled through this world with their bodies while their souls have been (always) associated with the Highest Abode. These are the representatives (khulafā’) of Allāh on His earth and those who summon His worshippers to His (true) religion”. Then he breathed a deep sigh and said: “Oh, how I long to see them.” He took his hand from mine and said to me: “Go now, if you wish.”

 

 

*****

 

 

Among the words of (the Commander of the Faithful), peace be on him, urging people to knowledge (ma’rifa), explaining its merit, and the qualities of those who possess knowledge (‘ulamā’), and (describing) how those who seek knowledge should be, is (this report) of a speech which scholars have handed down in (their) accounts. However, we have omitted the beginning of it, (starting at) his words: “Praise be to Allāh, Who has guided us from error, Who has given us vision (and kept us away) from blindness, Who has (bestowed) on us the religion of Islam. (It is He) Who has caused prophethood to have been among us and Who has made us good men. He has made our ultimate pinnacle the ultimate pinnacle of prophets. He has made us the best community which has come for men. We enjoin the good and forbid the evil. We worship Allāh and we do not associate anything with Him, nor do we take any master (walī) apart from Him. 

 

We are witnesses of Allāh and the Apostle was our witness (of Him). We seek intercession and are given intercession along with those with whom we sought intercession from Him. We ask and our request is granted. He forgives the sins of those whom we pray for. Allāh has elected us. We do not call on any master (walī) apart from Him. “People, help one another to (acts of) good faith and piety. But do not help one another to sin and aggression. Fear Allāh. Indeed Allāh is severe in (His) punishment. “People, I am the cousin of your Prophet and the closest of you to Allāh and His Apostle. Therefore question me, question me. It is as if knowledge (‘ilm) has already wasted away among you. When any one who possesses knowledge perishes, then part of his knowledge perishes with him. Those among the people who possess knowledge (‘ulamā’) are like the full-moon in the sky whose light illuminates the rest of the constellations. Take hold of whatever knowledge appears to you. Beware of seeking it for four reasons: that through it you may vie with (other) possessors of knowledge; or that by it you may quarrel with the ignorant; or that as a result of it you act hypocritically in discussions; or that through it you may disregard the leaders of the people in favour of yourselves becoming leaders. Those who do (good) acts and those who do not will not receive equal punishment from Allāh. May Allāh benefit both us and you by what He has taught us. May (a man who has knowledge) use it only for the sake of Allāh. Indeed He is One Who hears, One Who answers.”

 

 

*****

 

 

Among his statements, peace be on him, about the description of the one who possesses knowledge (‘ālim) and the training of one who seeks to possess knowledge is what is reported by al-Ḥārith al-A‘war. He said: I heard the Commander of the Faithful say: “It is the right of the one who possesses knowledge (‘ālim) that he should not be questioned too much, nor be required to answer. Nor should he be troubled when he is tired, nor caught hold of by the sleeves when he rises (to leave).

 

No (finger) should be pointed at him with regard to anything which is needed, nor should any secret of his be divulged.

 

No one should speak slander in his presence. He should be given great respect in as much as he has preserved the command of Allāh. The student should only sit in front of him and should not expose him to too much of his company. If a student (seeking) knowledge, or anyone else, comes to him while he is in a group, he should make a general greeting to them all and give particular good wishes to him.

 

“Let him be respected whether he is present or absent. Let his right be known. Indeed the man who possesses knowledge receives greater reward than the man who fasts, the man who undertakes (other religious duties), the man who strives along the path of Allāh.

 

When the one who possesses knowledge (‘ālim) dies, a breach is made in Islam which can only be filled by his successor and the one who seeks after knowledge. The angels ask for forgiveness for him and those in heaven and on earth pray for him.”