In this part of the article titled “Nahj al-Balaghah and Its Spiritual Teachings”, we shall focus on “Taqwa” (Piety) as one of the important themes of Nahj al-Balaghah here.
Taqwa is Immunity not Restraint
We have already mentioned some of the various elements found in the spiritual advice (mawa’iz) of the Nahj al-balaghah. We began with taqwa and saw that taqwa, from the viewpoint of the Nahj al-balaghah, is a sublime spiritual faculty which is the cause of certain attractions and repulsions; i.e. attraction towards edifying spiritual values and repulsion towards degrading materialistic vices. The Nahj al-balaghah considers taqwa as a spiritual state that gives strength to human personality and makes man the master of his own self.
Taqwa as Immunity
The Nahj al-balaghah stresses that taqwa is for man a shield and a shelter, not a chain or a prison. There are many who do not distinguish between immunity and restraint, between security and confinement, and promptly advocate the destruction of the sanctuary of taqwa in the name of freedom and liberation from bonds and restraint. That which is common between a sanctuary and a prison is the existence of a barrier. Whereas the walls of a sanctuary avert dangers, the walls of a prison hinder the inmates from realizing their inner capacities and from benefiting from the bounties of life. Imam Ali (a) clarifies the difference between the two, when he says: Let it be known to you, O servants of God, that taqwa is a formidable fortress, whereas impiety and corruption is a weak and indefensible enclosure that does not safeguard its people, and does not offer any protection to those who take refuge in it. Indeed, it is only with taqwa that the tentacles of sins and misdeeds can be severed. (1)
Imam Ali (a), in this sublime advice, compares sins and evil deeds which are afflictions of the human soul to poisonous insects and reptiles and suggests that the faculty of taqwa is an effective defence against them. In some of his discourses, he makes it clear that taqwa not only does not entail restraint and restriction or is an impediment to freedom, but on the other hand it is the source and fountainhead of all true freedoms. In khutbah 230, he says: Taqwa is the key to guidance, the provision for the next world, the freedom from every kind of slavery, and the deliverance from every form of destruction.
The message is clear. Taqwa gives man spiritual freedom and liberates him from the chains of slavery and servitude to lusts and passions.
It releases him from the bonds of envy, lust, and anger, and this expurgates society from all kinds of social bondages and servitudes. Men who are not slaves of comfort, money, power, and glory, never surrender to the various forms of bondage that plague human society. The Nahj al-balaghah deals with the theme of taqwa and its various effects in many of its passages, but we don’t consider it necessary to discuss all of them here. Our main objective here is to discover the meaning of taqwa from the point of view of the Nahj al-balaghah, so as to unearth the reason for so much emphasis that this book places on this concept.
Of the many effects of taqwa that have been pointed out, two are more important than the rest: firstly, the development of insight and clarity of vision; secondly, the capacity to solve problems and to weather difficulties and crises. We have discussed this in detail elsewhere.(2)
Moreover, a discussion of these effects of taqwa here will take us beyond our present aim which is to clarify the true meaning of taqwa. It will not be out of place to call attention to certain profound remarks of the Nahj al-balaghah about the reciprocal relationship between the human being and taqwa.
A Reciprocal Commitment
In spite of the great emphasis laid by the Nahj al-balaghah on taqwa as a kind of guarantee and immunity against sin and temptation, it should be noticed that one must never neglect to safeguard and protect taqwa itself. Taqwa guardsmen and men must safeguard his taqwa. This, as we shall presently explain, is not a vicious circle. This reciprocal guarding of the one by the other is 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. In fact, the Holy Quran speaks of taqwa as a garment: And the garment of taqwa -that is better. (3)
Imam Ali (a), speaking about this relationship of mutual protection between a person and his Tawqa’, says: Turn your sleep into wakefulness by the means of taqwa and spend your days in its company. Keep its consciousness alive in your hearts. With it wash away your sins and cure your ailments… Beware, guard your taqwa and place yourself under its guard. (4) At another place in the same sermon, Imam Ali (a) says:
O God’s servants, I advise you to cultivate the taqwa of God. Indeed it is a right that God has over you and it is through it that you can have any right over God. You should beseech God’s help for guarding it and seek its aid for [fulfilling your duty to] God. (5)
Zuhd and Piety
Another spiritual motif conspicuous in the teachings of the Nahj al-balaghah is zuhd, which after taqwa is the most recurring theme of the book. ‘Zuhd’ means renunciation of the ‘world’, and very often we encounter denunciation of the ‘world’, and invitation and exhortation to renounce it. It appears to me that it forms one of the important themes of the Nahj al-balaghah, which needs to be elucidated and explained in the light of various aspects of ‘Ali’s approach. We shall begin our discussion with the word ‘zuhd’ The words ‘zuhd’ and ‘raghbah’ (attraction, desire), if mentioned without reference to their objects, are opposite to each other. ‘Zuhd’ means indifference and avoidance, and ‘raghbah ‘ means attraction, inclination, and desire.
Indifference can be of two kinds: involuntary and cultivated. A person is involuntarily indifferent towards a certain thing when by nature he does not have any desire for it, as in the case of a sick person who shows no desire either for food, fruits, or anything else. Obviously, this kind of indifference and abstinence has nothing to do with the particular sense implied in ‘zuhd ‘.
Another kind of indifference or abstinence is spiritual or intellectual; that is, things which are natural objects of desire are not considered the goal and objective by a human being in the course of his struggle for perfection and felicity.
The ultimate objective and goal may be something above mundane aims and sensual pleasures; either it may be to attain the sensuous pleasures of the Hereafter, or it may not belong to this kind of thing. It may be some high ethical and moral ideal, like honour, dignity, nobility, or liberty, or it may belong to the spiritual sphere, like the remembrance of God, the love of God, and the desire to acquire nearness to Him.
Accordingly, the Zahid (i.e. one who practises zuhd) is someone whose interest transcends the sphere of material existence, and whose object of aspiration lies beyond the kind of things we have mentioned above. The indifference of a zahid originates in the sphere of his ideas, ideals, and hopes, not in his physiological makeup. There are two places where we come across the definition of ‘zuhd’ in the Nahj al-balaghah. Both of them confirm the above interpretation of zuhd. Imam Ali (a), in khutba 81, says: O people! zuhd means curtailing hopes, thanking God for His blessings and bounties, and abstaining from that which He has forbidden.
Also, he says: All zuhd is summarized in two sentences of the Quran: God, the Most Exalted, says, … So that you may not grieve for what escapes you, nor rejoice in what has come to you. (6) Whoever does not grieve over what he has lost and does not rejoice over what comes to him has acquired zuhd in both of its aspects. (7) Obviously when something does not occupy a significant position amongst one’s objectives and ideals, or rather is not at all significant in the scheme of things which matter to him, its gain and loss do not make the slightest difference to him.
However, there are some points that need clarification. Is zuhd, or detachment from the world, on which the Nahj al-balaghah, following the Quranic teachings, puts so much emphasis, to be taken solely in an ethical and spiritual sense? In other words, is zuhd purely a spiritual state, or does it possess practical implications also? That is, is zuhd spiritual abstinence only or is it accompanied by abstinence in practical life also? Assuming that zuhd is to be applied in practice, is it limited to abstinence from unlawful things (muharramat), as pointed out in khutba 81, or does it include something more, as exemplified by the life of Imam Ali (a) and before him bythe life of the Holy Prophet (‘s)?
Proceeding on the assumption that zuhd is not limited to-muharramat only and that it covers permissible things (mubahat) as well, one may ask: what is its underlying rationale and philosophy? What is the use of an ascetic life that limits and confines life, rejecting its blessings and bounties? Is zuhd to be practised at all times or only under certain particular conditions? Is zuhd-in the sense of abstinence from even permissible things-basically in agreement with other Islamic teachings? Apart from this, the basis of zuhd and renunciation of the world is the pursuit of supra-material objectives and ideals. What are they from the point of view of Islam? In particular, how does the Nahj al-balaghah describe them? All these questions regarding zuhd, renunciation, and curtailing of hopes-themes which have so often been discussed in the Nahj al-balaghah-need to be clarified. We shall discuss these questions in the following pages and try to answer them.
Continue in the next article: ( Nahj al-Balaghah and Its Spiritual Teachings (5) )
NOTES:
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1. Ibid., Khutab 157
2. See Guftar e mah, vol. I, the second speech
3. Qur’an 7:26)
4. Ibid., Khutab 191
5. Ibid.,
6. Qur’an 57:23
7. In hikmah 439
