Humanity In Nahj Al-Balagha

As-salamu alaykum wa Rahmat Ullahi, wa barakatuh [Wa as-salamu alaykum wa Rahmat Ullahi, wa barakatuh]. All praise is due to the Reality that lies hidden beyond the apparent, which brought us into existence in order to taste His presence. And salutations to the One who manifested al-haqiqa Muhammadiyyah and transmitted the light of knowledge to this realm. Our Messenger, Prophet Muhammad, peace be upon him and his family, and upon his purified progeny, whose spirits even today transcend the material realm, in order to continue to convey that light.

When offered a collection of subjects from which to choose in relation to Nahj Al-Balagha, I selected that of humanity, since this is a matter that is close to my heart.

Essentially, Islam is about perfecting our humanity, becoming perfected human beings. And yet, as we know, we are plagued with ideological wars where people's acceptability lies with which particular group they belong to, regardless of whether or not they are humane. In fact, sometimes it seems that the issue of humanity is often an irrelevance, and thus opened up the road to the decline of the Muslims.

Imam Ali, alayhi as-salam's own theory and practice of humanity can be seen covered throughout the pages of Nahj Al-Balagha. As it is narrated in the introduction to the text in the work of one scholar, Allama Kamal Ad-Din Ibn Talha Shafi'i entitled Matalib al-Su'al, Abdullah Ibn Zurara went to see Imam Ali, alayhi as-salam, on the day of Eid, and found him eating the simple food for which he had become known. Even Zuara commented that he had expected some fine dishes to be served by the Imam. But the Imam replied: let me be a ruler leading the life of a poor and humble person, a humble laborer. A khariji is noted to have objected to Imam Ali, alayhi as-salam's patch clothes, to which the imam replied: why do you object to the way I dress? Is the kind that people can afford. Why can't you think about their lives in the way that they dress? I shall improve my standard, once I have succeeded in improving theirs [Subhana Allah].

The Islamic concept of humanity is expressed in many different ways in Nahj Al-Balagha. At a social level, we see the Imam alayhi as-salam, refusing to aggrandize himself in any way. His conscience being attached to the people who he is responsible to lead. In contrast to the lavish lifestyle of 'Uthman Ibn 'Affan and his relatives, or the Bani 'Umayya who came after him, who built palaces, enjoyed parties, and even constructed for themselves a separate raised veranda in the mosque, so that they could pray separately from the people.

Imam Ali, alayhi as-salam, followed the example of the Holy Prophet, peace be upon him and his family, in outwardly not differentiating himself from those who are ultimately his brothers in religion and his brothers in humanity.

And we know of the famous example where the people going to see the Holy Prophet, peace be upon him and his family, would enter in the gathering and not be able to distinguish him from others present, because he sat on the ground as they did, and dressed as they did. And this could in some sense be called a kind of spiritual socialism. And its ethic and practice dramatically contrasts with the institution of monarchy and its trappings, and the institution of caliphate and its trappings.

So contained that this within this ascetic practice, this adhering to the narration of the Holy Prophet, that Islam is a way of life whose main characteristic is Haya' or modesty, this shunning of self-glorification or flaunting the enjoyment of worldly bounties, while others around us struggle and suffer, is the phenomenon of a human being as a sign of God, whose light was created before it came into this material realm.

Imam Ali, alayhi as-salam, honours the Holy Prophet, peace be upon him and his family, as the archetypal perfect human being. His statement confirming the narration of the Prophet that the first thing that Allah Subhana wa Ta'ala created was my light. In reference to this, Imam Ali, alayhi as-salam, says at the time of the Prophet's burial, he declares: Lord, he was your first creation, his apparent death is not a sign of his mortality. He lifted the gloom prevailing before the creation started. He was a proof of Your Glory and Benevolence. He has come to us from the realm of Your Love and Glory and was our guide towards that realm. His soul was the emblem of Your Supreme mind. His body was the masterpiece of Your Creation and his mind was Your treasure house.

Here we see the esoteric, ontological cosmological dimensions of the archetypal human being, whose existence influenced his creation before he himself is brought into being in human form. He is a proof and a signpost leading humanity back to their own esoteric, ontological cosmological dimensions [ma sha Allah].

It is this dimension of ourselves that we forget all too easily, that we fail to realize and to which we neglect to aspire. Within each one of us is a treasure house, which, if we could lift the veil of darkness of our own ignorance, would illuminate us inwardly and the world outwardly. But the attention of the human beings is turned elsewhere, in the direction of other aims and aspirations, other preoccupations and obsessions. And thus we feel the misery of our own darkness without knowing why.

In addition to that, the Household of the Prophet, peace be upon him and his family, in accordance with prophetic tradition wherein prophets always leave successors are likewise archetypes, each manifesting a different aspect of the Holy Prophet himself. They are the trustees of God's secrets, shelter for His affairs, a source of knowledge about Him, centre of His wisdom, valleys for His books, and mountains of His religion. The runner who is ahead has to turn back to them, while the follower has to catch up with them.

In sermon two, Imam Ali includes an account of the creation of the first man and prophet of this humanity, Adam, alayhi as-salam. And here we see a description that conveys the complexity of the human being and his psychological tendencies. Adam is created out of both sweet and bitter clay. As Imam Ali, alayhi as-salam, says, Adam is a mixture of clays of different colours, cohesive materials, divergent, contradictory and differing properties.

From the beginning, the human being is created in such a way that he contains within himself the potential to follow different paths. The human being can contradict himself in both thought and action. The clay is both soft and hard. Then God blows into this creature of His spirit, a spirit which Imam Sadiq, alayhi as-salam, says: was created by God [Allahumma salli 'ala Muhammad wa Aali Muhammad]. It is a spirit that animates this creature of clay, which brings it life and consciousness, and interestingly, this creation of clay cannot be defined as a human being until the Spirit has been blown into it. Imam Ali, alayhi as-salam, says: then He blew into it out of His spirit, whereupon it took the pattern of a human being, with a mind that governs him. And that is the English edition page 119.

It is the 'Aql, the intellect or the mind, which defines the human being, and which makes this creation out of clay, human. But the archetype of envy, Iblis, is able to affect the inclinations of this intellect, altering the human being's perception of himself and the world in which he exists, as Imam Ali, alayhi as-salam, says: "so Iblis changed his conviction into wavering, and determination into weakness. He thus changed his happiness into fear, and his prestige into shame". Page 120.

Here we can see that the human being's original state appearing in the human being, we can see the state. And then is the evidence of a satanic influence. Looking at our society, we might say that certain human beings with satanic tendencies, have the same effect on other human beings that have hitherto been at peace with themselves. Doubt about the Self is introduced into the psyche of the human being, inhibiting his ability to act.

Imam Ali, alayhi as-salam, depicts such a scenario with those parties that were moved by satanic tendencies to obstruct the mission of Ahl al-Bayt, alayhum as-salam, and to spread doubt and discord in what was meant to be the most perfect human community on Earth, where he says that: "they have made Satan the master of their affairs, and he has taken them as partners, he sees through their eyes, and he speaks with their tongues". Page 148.

Prophet Adam repented and was forgiven. But here we see the insidious way in which the satanic entity inhabits the intellect and the very being of man. When man is devoid of any desire to return back to his original state, the human being, due to his inherent complexity, is thus able to take on different personalities and guises. He changes under different influences and desires, and his true, pristine, essential Self becomes obscured and almost blotted out.

Imam Ali, alayhi as-salam, warns again that Satan has collected his group. This is a group lost in the illusion of worldly desire. While Imam Ali, alayhi as-salam, himself is protected from such illusion, he says: "Surely with me is my sagacity. I have neither deceived myself or ever been deceived". And that is Sermon 10 [ma sha Allah].

This scattering of human desires and intentions brought about by the satanic undermining of man's conviction can be seen again in the way that Imam Ali, alayhi as-salam, describes those who eventually flocked to him after the assassination of 'Uthman Ibn 'Affan: "They collected around me like a herd of sheep and goats. When I took up the reins of government, one party broke away, and another turned disobedient, while the rest began to act wrongfully, as if they had not heard the word of God saying that the abode in the Hereafter, We assign it for those who intend not to exalt themselves on the Earth nor make mischief therein. And the end is best for the pious ones" (28:83). Sermon three.

There are a number of narrations in the Ahadith elections wherein the Prophet or an Imam will describe the human beings before him as sheep and goats. Those with an animal-like nature. Some see this as insulting. But if we consider it in the context of Imam Ali, alayhi as-salam's account of the creation of Adam, and what it was that made Adam human, the intellect which gave him a perception of truth and falsehood, then we can see that such people who belatedly rushed towards Imam Ali, alayhi as-salam, in search of guidance and leadership were those who acted not under the command of their intellect, but under the command of their fear and confusion.

Ignorance degrades our humanity and knowledge augments it [ma sha Allah].

Even though there has been a line of prophets since the time of Adam, man's potential to become scattered in his thinking, has resulted in ignorance. Imam Ali, alayhi as-salam's emphasis that self-knowledge. He emphasizes that self-knowledge is the most fundamental. He says that it is enough ignorance for a man not to know himself. Sermon 16. And again: "learned is he who knows his worth. It is enough for a man to remain ignorant if he knows not his worth". Sermon 102.

This again, goes back to the original creation of the human being, when he had self-conviction and conviction in his knowledge of God. But he was seduced into self-doubt in his knowledge of God. The human being is worth more than that which he desires. He underestimates himself if he believes that his worth will increase by acquiring useless, worldly possessions.

The Imam, alayhi as-salam, again highlights this tendency in the same sermon about the nature of the world. "Herein, man's firmness inclines towards weakness and languidness. The majority of what pleases you here, should not mislead you, because that which would help you will be very little". Sermon 102.

The worth of a human being, from a Divine perspective, is different than from a worldly perspective. Imam Ali, alayhi as-salam, describes those who fight for the truth at the end of time as people who are low in the estimation of the proud, unknown in the earth but well-known in the sky. Sermon 101.

And similarly, in serving God man finds his worth as a human being. Imam Ali, alayhi as-salam, points out that: "Allah, the Glorified, has distinguished you with Islam, and has chosen you for it. This is because it is the name of safety and the collection of honour". Sermon 151. He teaches that: everything submits to Him and everything exists by Him. He is the satisfaction of every poor person, the dignity of every person,, the energy for the weak, and the shelter for the oppressed. Sermon 108.

It is God that gives the human being his humanity. In this statement, we can see also that Imam Ali's concern for the poor, the lowly, the weak, and the oppressed, his concern for the dignity of the human being, and his awareness of the human being's vulnerability. He categorically condemns oppressors, stating that: oppressors inherit mischief by mutual agreement. The first of them serves as a leader for the latter, and the latter follows the first. They vine with each other in the matter of this lowly world and leap over this stinking carcass. Sermon 150.

He warns the Muslims of times to come, when they will be surrounded by this mischief. He declaimes it, will also be affected by it, and he who flees from it will be forced to stay in it. Sermon 150. He advises the Muslims to proceed towards Allah as oppressed and do not proceed towards him as oppressors. It is notable that throughout Nahj Al-Balagha many of his signs often warning people against being led into darkness and confusion, the degradation of a human being's humanity is a corollary to this general drift towards human and cosmic disorder.

Again, in Sermon 150, he says: "the heart will become wavering after being at peace. Men will be misled after safety, desires will multiply and become diversified and views will become confused". If the general state of the community's humanity is in disarray, then there cannot be much expectation of the rights of the poor, the weak and the oppressed being honoured. These sermons are an indication of the times in which Imam Ali, alayhi as-salam, was living tainted pet and embattled imam consumed with grief, at the distrust that his companions displayed towards him, frustrated by their inaction, and calling the community to order and steadfastness when they are inclined in every direction, except towards Him.

The duties is towards humanity had already been laid out in Islam, and so we see the Imam referring to these duties in the context of those who failed to uphold them. He says: you spend no wealth in the cause of Him who gave it, nor do you risk your lives for the sake of Him, who created them. You enjoy honour through Allah among His creatures, but you do not honour Allah among His creatures. Sermon 116.

And again, he laments the lack of humanity in society: cast your glance over people wherever you like. You will see either a poor man suffering from poverty, or a rich man ignoring Allah despite His bounty over him, or a miser increasing his wealth by trampling on Allah's obligations, or an unruly person closing his ears to all counsel. Sermon 128.

Reflecting on this, we can see that human society hasn't changed much since the time of the Imam. And in fact, this is something more serious. There is something more serious upon which we should reflect. For at least with the knowledge that was transmitted by the Imam, Muslim society should have overcome these inequalities, and the brutality of the rich trampling on the rights of the poor.

But his words still ring loud and true. In the light of this, he reminds the Muslims of the effect that the Prophet, Holy Prophet, peace be upon him and his family, had on the society with respect to their humanity. The light that was created in the realm of pre-existence was placed in the human form of the Prophet in order that humanity might find a way to be restored to its original cohesive state. He says: through him, Allah buried mutual rancour and put off the flames of revolt. Through him, He gave them affection like brothers, and separated those who were together through unbelief. Through him, He gave honour to the low. In Sermon 95.

A characteristic, therefore, of a humane community is that its members cultivate brotherly relations and bonds based upon the love of God. Such a community is one whose members are in a state of peace with one another, and a society at peace may be able to cultivate the more refined aspects of human behavior.

The Imam, alayhi as-salam, also calls upon his soldiers, to show compassion towards one another. And this is a reminder for every Muslim, where he says: whoever among you feels spiritedness of heart during the action of battle and finds any of his comrades feeling disheartened, should ward off the enemies from him, just as he would do from himself, because of the superiority he enjoys over the other. For if Allah had willed, He would have made the former also like him. Sermon 122.

A community that upholds human values is not one where each individual is occupied in pursuing his own aims. Rather, the sign and characteristic of a human community is one where the strong notice the struggle of the weak, and reach out to lend them strength.

A humane community is based upon mutual assistance and compassion, and a reminder in the heart of every Muslim that he is not to feel pride in his own strength, but to remember that it might easily have been the case that he was the one who was weak. And I'm running out of time, so I have to skip a little bit. Just to say that our relations with our kin in our community is one of the pillars of our humanity.

Imam Ali, alayhi as-salam, teaches that the good memory of a man that God retains among the people, is better than the property which others inherit from him. Sermon 23. He advises that one, who is sweet-tempered, can retain the love of his people for good. This isn't simply about maintaining his honour among the people. A single human soul can affect a multitude of human souls. Acts of corruption committed by one human being can disenchant an entire society, and not just the one generation, but for many generations.

The statement of the Imam, therefore, is not just saying that it's better to be fondly remembered after one has gone, but rather that we make impressions upon each other's minds and a spiritual legacy of inspiration is better than a material legacy of worldly property.

The Imam also warns that in the future it will be better for a believer to the unknown. And we can bear in mind that he was speaking at a time when the believers had emerged triumphant under the leadership of the Holy Prophet, peace be upon him and his family.

So it must have seemed strange for those here, in the Imam's words, to think that they would come a time when the only safety for a believer would be was through being unseen. Although we can see at the time that the seeds for this situation were being sown, he said: there will be a time when only a sleeping believer would be safe, such that if he is present, he is not recognized and if he absent, he is not sought after. These are the lamps of guidance and banners of night journeys. They do not spread calumnies, not divulge secrets, nor slander.

So, these words foretell of a secret tradition, where those who have knowledge are concealed from a corrupt and dangerous society. Such people uphold the ethics of an Islamic conception of humanity, and they keep secrets, and do not spread lies or rumors about others.

Thus, I just give a couple of sentences that might not make sense, but thus we we ourselves degrade our own Selves and cause mischief and difficulties for ourselves and the following generations.

But there is hope that, as the Imam says: for those who strive to be humane in an inhumane world, Allah would open the doors of His mercy, and keep off from them the hardships of His chastisement. And that is in Sermon 102. [ma sha Allah].

Ya Ali madad. Allahumma salli 'ala Muhammad wa Aali Muhammad [Allahumma salli 'ala Muhammad wa Aali Muhammad].