Nahj al-Balagha is a highly esteemed book containing the words of the Commander of Eloquence, Amir al-Muminin (AS), and it holds astonishing Islamic teachings. Saying 289 of Nahj al-Balagha is among the most beautiful, rich, and captivating statements one can read or hear about the qualities of a true believing brother, valuable features that represent prominent human traits and can serve as the best model for a person’s individual and social life.
This saying and its beautiful, profound phrases can be examined from two perspectives. The first viewpoint concerns someone like Abu Dharr, who was so steadfast in following the Amir al-Muminin (AS) that the Imam chose him as a brother and honored him with these prominent human traits.
The second viewpoint concerns the one whom the Amir al-Muminin (AS) himself considers his own leader and example, none other than the Messenger of God (PBUHH), in whom the Imam observed these outstanding human qualities and committed himself to following them, while also explaining them to others.
In this discourse, the Amir al-Muminin (AS) describes the Islamic and prominent human traits of his spiritual brother with deep and astonishing expressions. We will examine each of these features:
1. Brotherhood in the Path of God
کَانَ لِي فِيمَا مَضَى أَخٌ فِي اللَّهِ
“In the past, I had a brother with whom I walked in the path of God”.[1]
One who wishes to be the brother of the Amir al-Muminin (AS) and cultivate prominent human traits within himself must resemble the Imam in behavior and actions.[2] In other words, he must possess a divine character and be free from worldly coloring.[3]
He must be mindful and committed to ensuring that a gap does not form between his actions and those of the Imam, and that his intentions and purpose[4] remain aligned with his Imam, Amir al-Muminin (AS).
The phrase Fi Allah indicates having a divine spirit and sincerity of intention, meaning that his brotherhood was for the sake of God, not for worldly or material reasons.
2. Seeing the World as Small
وَ کَانَ يُعْظِمُهُ فِي عَيْنِي صِغَرُ الدُّنْيَا فِي عَيْنِهِ
“The smallness of the world in his eyes made him great in mine”.[5]
This feature, in a sense, acts as a prelude and introduction to the other qualities that follow. At the beginning of this wisdom teaching, the Imam (AS) reminds us that a person’s perspective on worldly matters and surrounding phenomena greatly influences his behavior and beliefs.
It is clear that the World the Imam criticizes here is the blameworthy kind, just as Mawlana Rumi said: ‘What is the world? Being heedless of God, Not cloth, nor silver, nor scales, nor gold’.[6]
The Amir al-Muminin (AS) intends to convey that a person should not see the world as independently valuable. Rather, he should view it as a place of divine testing and should not make it his ultimate goal.
3. Free from Gluttony
وَ کَانَ خَارِجاً مِنْ سُلْطَانِ بَطْنِهِ
“He had freed himself from the rule and dominance of his stomach”.[7]
The word Sultan here means domination.[8] The reason this word is used is that the instincts and desires entrusted to human beings possess great force, so great that they can indeed dominate a person.
When a person gains control over his appetite and bodily desires, he acquires one of the prominent human traits. He escapes the domination of these urges and brings them under his own command; as a result, he becomes the ruler of his lower desires rather than their captive.
4. Contentment and Moderation
فَلا يَشْتَهِي مَا لا يَجِدُ وَلا يُکْثِرُ إِذَا وَجَدَ
“He did not crave what he could not obtain, and when he did obtain something, he did not rush toward it excessively”.[9]
Two negative traits push a person away from moderation: greed and excessive craving. The phrase “Fa-la Yashtahi Ma La Yajid” refers to greed. It means that this individual had attained such moral strength and prominent human traits that he no longer desired what he could not have.
The phrase “la yukthir idha wajad” refers to excessive craving, meaning that even when he did obtain something, he would not go to extremes in using or consuming it. Thus, this brother had freed himself from the rule of his appetite and had become its master.
5. Silence as Wisdom
وَ کَانَ أَکْثَرَ دَهْرِهِ صَامِتاً فَإِنْ قَالَ بَذَّ الْقَائِلِينَ وَ نَقَعَ غَلِيلَ السَّائِلِينَ
“He spent most of his life in silence. But when he spoke, he surpassed all speakers and quenched the thirst of the questioners”.[10]
One of his admirable and prominent traits was his constant silence. Samt is the opposite of speech,[11] and it differs from mere silence; silence can be the absence of noise,[12] but Samt refers to silence accompanied by reflection and contemplation,not silence caused by fear or weakness.
Thus, when he did speak, he excelled beyond all other speakers and satisfied the longing of the seekers. He quenched their thirst with the ocean of his knowledge.
Badh means to surpass,[13] and Naq means to quench.[14] This trait complements the earlier phrase “wa-kana akthar dahrihi samitan”. Many people may remain silent, yet their silence gives them no benefit of understanding or wisdom.
Therefore, this description clarifies that his long periods of silence did not arise from ignorance. Rather, they reflected his social and prominent human traits, so much so that, whenever he did speak, he prevailed over all speakers and claimants.
6. A Lion in the Thicket
وَ کَانَ ضَعِيفاً مُسْتَضْعَفاً فَإِنْ جَاءَ الْجِدُّ فَهُوَ لَيْثُ غَابٍ وَ صِلُّ وَادٍ
“He appeared weak and vulnerable (in the eyes of others), but when a moment of serious action arrived, he was like a lion in the forest and a serpent in the valley”.[15]
The particle Fa in this sentence indicates that whenever real effort was required, he would rise with the strength of a mighty lion and the swiftness of a desert serpent.
Indeed, he was so deeply adorned with lofty divine values and prominent human traits that although he did not show off his power or abilities, and although enemies assumed they had rendered him powerless, he was a man of action. When duty called, he entered the field of struggle and jihad, revealing his immense strength and capability.
7. Justice Based on Proof
لا يُدْلِي بِحُجَّةٍ حَتَّى يَأْتِيَ قَاضِياً
“He would not present any argument unless he was before the judge”.[16]
Idla means presenting or putting forth something,[17] and Qada means settling or deciding an issue.[18] This characteristic contains two meanings:
- He would not present an argument or proof unless it was complete, sound, and acceptable in a proper legal setting.
- He presented his proof only before the one qualified to judge.
In other words, he was highly aware of the right time and place and knew exactly before whom his reasoning should be stated.
8. Free from Blaming Without Evidence
وَ کَانَ لا يَلُومُ أَحَداً عَلَى مَا يَجِدُ الْعُذْرَ فِي مِثْلِهِ حَتَّى يَسْمَعَ اعْتِذَارَهُ
“He did not blame anyone who had an excuse similar to his own until he heard that person’s explanation”.[19]
This trait is extremely important and useful in social relationships. He never rushed to blame; when someone made a mistake, he would not reproach them until he heard their justification.
A brother endowed with prominent human traits is very forgiving, always seeking to excuse others. Yet despite his gentleness, he did not ignore their mistakes but gave them the opportunity to reflect, explain, and understand their own faults.
9. Complaining Only Before God
وَ کَانَ لا يَشْکُو وَجَعاً إِلاَّ عِنْدَ بُرْئِهِ
“He did not complain of any pain except after it had passed and he had recovered”.[20]
That is, he was not someone who constantly voiced grievances. The word Bur means distancing or being free from something.[21] God says in the Quran: “We will surely test you with a measure of fear and hunger and a loss of wealth, lives, and fruits; and give good news to the patient”.[22]
The believer chooses what God chooses for him, and his well-being aligns with divine wisdom. If a believer’s suffering is not the result of wrongdoing, the pain he experiences is a test from God meant to elevate him.
10. A Man of Action
وَ کَانَ يَقُولُ مَا يَفْعَلُ وَ لا يَقُولُ مَا لا يَفْعَلُ
“He did what he said and never said what he would not do”.[23]
This trait emphasizes harmony between word and deed. He acted upon everything he said and never spoke of anything he did not practice. His inner and outer life, his intentions and actions, were in perfect alignment.
As the Quran states:
“O you who have faith! Why do you say what you do not do?”.[24]
11. Always Victorious
وَ کَانَ إِذَا غُلِبَ عَلَى الْکَلامِ لَمْ يُغْلَبْ عَلَى السُّکُوتِ
“If others overpowered him in speech, they could never overcome him in silence”.[25]
This phrase contains two meanings: proper etiquette in debatey and avoiding unnecessary argument. If, during a scholarly discussion or debate, he was, due to circumstances or wisdom, overcome by his opponent, he would remain silent and not continue speaking, for he was humble and avoided quarrels. If someone attempted to draw him into a verbal dispute, he chose silence.
A narration says: “Avoid argument, even if you are right”.[26] As noted earlier, silence is the opposite of emotional agitation; therefore, this brother was never overcome by emotional impulses and always remained in control of himself.
12. A Listening Ear
وَ کَانَ عَلَى مَا يَسْمَعُ أَحْرَصَ مِنْهُ عَلَى أَنْ يَتَکَلَّمَ
“He was more eager to listen than to speak”.[27]
Another prominent trait of this brother of the Amir al-Muminin (AS) was his strong desire to listen rather than talk. Listening is an art. A person who listens well thinks well, and one who thinks well speaks well. Hearing is the primary gateway to increased knowledge.
On the other hand, speaking is the product of mental processing. If thought is not properly formed, speech will not be correct. Therefore, a person can speak rightly only when he thinks rightly, and he can think rightly only when he listens attentively.
13. Acting Based on God’s Pleasure
وَ کَانَ إِذَا بَدَهَهُ أَمْرَانِ يَنْظُرُ أَيُّهُمَا أَقْرَبُ إِلَى الْهَوَى فَيُخَالِفُهُ
“If two choices suddenly confronted him, he would examine which one was closer to his personal desire and then act against it”.[28]
Badaha means to appear suddenly. Whenever two unexpected matters arose and he lacked time for deep reflection, he would look to see which option aligned more closely with his lower desires, then deliberately choose the opposite.[29]
This is one of the most beautiful ethical teachings of the Imam and a profound example of Islamic and prominent human traits. Even in modern psychology, this principle has significant relevance.
Imam advises that when a person encounters two sudden options and does not have enough time to ponder, he should observe which one is more appealing to his ego, and choose the opposite to free himself from confusion.
14. Commitment to All Divine Traits
فَعَلَيْکُمْ بِهَذِهِ الْخَلائِقِ فَالْزَمُوهَا وَ تَنَافَسُوا فِيهَا فَإِنْ لَمْ تَسْتَطِيعُوهَا فَاعْلَمُوا أَنَّ أَخْذَ الْقَلِيلِ خَيْرٌ مِنْ تَرْکِ الْکَثِيرِ
“I recommend that you adopt these traits and behaviors, adhere to them, accompany them, and never neglect them. Compete with one another in practicing them”.[30]
Tanafus means positive, virtuous competition,[31] as in the Quranic verse: “Their seal is musk, and in that let those who compete, compete”.[32]
And finally, the Imam says that if you cannot take hold of all these traits, know that taking even a few is better than abandoning many.
Learning and hearing about such qualities may cause people of weaker determination to become discouraged and say, “How can we ever be like the brother of the Amir al-Muminin (AS)?”.
Therefore, the Imam advises: even if you cannot acquire all these virtues, know that attaining some of them is far better than abandoning them entirely. As the saying goes: “If you cannot grasp something completely, do not reject it entirely”.
Conclusion
In Wisdom 289 of Nahj al-Balagha, the Amir al-Muminin (AS) describes the prominent human traits of the one he calls brother, and the beauty and depth of his words show that this brother was a person of extraordinary greatness and virtue.
After presenting these remarkable and inspiring traits, Imam Ali (AS) invites everyone to embody as many of these prominent and divine qualities as they can and to compete with one another in pursuing them.
Notes
[1] . Sharif al-Radi, Nahj al-Balagha, Saying 289.
[2] . Turahi, Majma al-Bahrayn, vol.1, p.21.
[3] . Turahi, Majma al-Bahrayn, vol.1, p.21.
[4] . Ibn Manzur, Lisan al-Arab, vol.14, p.22.
[5] . Sharif al-Radi, Nahj al-Balagha, Saying 289.
[6] . Mawlavi, Masnavi-ye Manavi, Book One, p.49.
[7] . Sharif al-Radi, Nahj al-Balagha, Saying 289.
[8] . Ibn Manzur, Lisan al-Arab, vol.7, p.321.
[9] . Sharif al-Radi, Nahj al-Balagha, Saying 289.
[10] . Sharif al-Radi, Nahj al-Balagha, Saying 289.
[11] . Mostafavi, al-Tahqiq, vol.6, p.276.
[12] . Mostafavi, al-Tahqiq, vol.5, p.195.
[13] . Turahi, Majma al-Bahrayn, vol.3, p.177.
[14] . Mostafavi, al-Tahqiq, vol.12, p.226.
[15] . Sharif al-Radi, Nahj al-Balagha, Saying 289.
[16] . Sharif al-Radi, Nahj al-Balagha, Saying 289.
[17] . Ibn Manzur, Lisan al-Arab, vol.14, p.265.
[18] . Mostafavi, al-Tahqiq, vol.9, p.284.
[19] . Sharif al-Radi, Nahj al-Balagha, Saying 289.
[20] . Sharif al-Radi, Nahj al-Balagha, Saying 289.
[21] . Mostafavi, al-Tahqiq, vol.1, p.240.
[22] . Al-Baqarah:155.
[23] . Sharif al-Radi, Nahj al-Balagha, Saying 289.
[24] . Al-Saff:2.
[25] . Sharif al-Radi, Nahj al-Balagha, Saying 289.
[26] . Kulayn, al-Kafi, vol.2, p.144.
[27] . Sharif al-Radi, Nahj al-Balagha, Saying 289.
[28] . Sharif al-Radi, Nahj al-Balagha, Saying 289.
[29] . Farahidi, Kitab al-Ayn, vol.4, p.30.
[30] . Sharif al-Radi, Nahj al-Balagha, Saying 289.
[31] . Ibn Manzur, Lisan al-Arab, vol.6, p.238.
[32] . Al-Mutaffifin:26.
References
- The Holy Quran.
- Farahidi, Khalil ibn Ahmad, Kitab al-Ayn, Qom, Hijrat Publications, Second Edition.
- Ibn Manzur, Muhammad ibn Mukarram, Lisan al-Arab, Beirut, Dar al-Fikr, Third Edition.
- Kulayni, Muhammad ibn Yaqub, al-Kafi, Tehran, Dar al-Kutub al-Islamiyyah, Fourth Edition.
- Mawlavi, Jalal al-Din Muhammad, Masnavi-ye Manavi, Tehran, Muhammad Publishing, Second Edition.
- Mostafavi, Hassan, al-Tahqiq fi Kalimat al-Quran al-Karim, Tehran, Ministry of Culture and Islamic Guidance.
- Sharif al-Radi, Muhammad ibn al-Husayn, Nahj al-Balagha, Qom, Hijrat Publications, First Edition.
- Turahi, Fakhr al-Din Muhammad, Majma al-Bahrayn, Tehran, Mortazavi, Third Edition.
Source of the article | Adapted from:
Lotfi Javad, Rostami Mohammad-Hasan, “An Inquiry into Wisdom 289 of Nahj al-Balagha”, Journal of Quranic and Hadith Studies Research, vol.11, Summer 2014, No.2 (Serial No.22), p.109–135.
