The theme of freedom is repeatedly emphasized and elaborated in the Nahj al-Balaghah. We shall quote a few relevant passages to substantiate the points made so far.
. . . (God) has given inborn disposition to human minds to shape themselves
either towards good or towards evil." (Khutbah 75)
They were given complete liberty in this world, of thought and deed, to think
as they like and to do as they desire, so that they may develop their minds,
and with the help of such developed minds, free will, and the span of life
allotted to them, find the purpose for which they were created . . . . 12
(Khutbah 86).
In Khutbah 86, Imam 'Ali (a) further says that human beings are given sound
bodies and limbs with perfect senses to acquire the knowledge of the external
world and the light of reason and wisdom, so that they are able to exercise
their freedom of thought and action.'" This point forms a recurring theme
of the Nahj al-halaghah, for a sound body, sound senses, and reason are necessary
conditions for exercising freedom. Those who are deficient in these respects
are not held responsible for their acts, such as insane persons and infants.
Solely those endowed with these things are responsible for their acts:
. . . Lives of men who were enjoying themselves to their hearts' content and
had perfect freedom of action have such useful lessons in them to teach . .
(Khutbah 86)14
From the above-quoted passages, certain points can be inferred: man is given
complete freedom with the ability to exercise it; freedom has a purpose: to
realize and obey Allah and act in a just manner. Justice can be defined as
maintaining equilibrium among various obligations and rights. One has to be
just to oneself. There are many verses in the Holy Qur'an and innumerable
passages in the Nahj al-Balaghah restraining men from indulging in excesses
even in desirable deeds, such as generosity, excess of which is israf and is
prohibited. Doing justice to others, which ensures social and political
morality, and just behaviour in relation to God, requires abstaining from
overindulgence in ritual worship. By maintaining justice in all the three
aspects—that is in relation to oneself, others and God—man is free to determine
his destiny. In contemporary Western philosophy existentialism is credited with
introducing the notion of man's freedom in shaping and molding his own destiny,
but a glance at the Nahj al-Balaghah is sufficient to arrive at the conclusion
that it was Imam 'Ali (a) who advanced this idea for the first time:
"If by destiny you mean compulsion (physical or otherwise) whereby we are
forced (by nature) to do a thing, then it is not so. Had it been an obligation
of that kind, then there would have been no question of reward for doing it and
punishment for not doing it (such as breathing, sleeping and eating are
physical necessities entailing no reward or punishment), and the promised
blessings and punishments in afterlife will have no meanings. The Merciful Lord
has given His creatures complete freedom to do as they like, and they are
prohibited from certain actions and warned of the consequences of such actions.
These commands carry in them the least trouble and lead us towards the most
convenient way of life . . . . He sees people disobeying Him and tolerates them,
not because He can be overruled or be compelled to accept human supremacy over
Him. He did not send His prophets to amuse Himself or provide amusement for
them. He did not reveal His orders without any reason and purpose. Neither has
He created the galaxies and the earth without any design, purpose, and program.
A universe without plan, purpose, and program is the idea of the infidels and
heathens; sorry will be their plight in the fires and the hell. . ."
(Sayings: 78)
(Destiny) was an order of God to do it, like the order he has given in His Holy
Book "You are destined to worship him and nobody else'' .Here destined
means "ordered", it does not mean physical compulsion.15
From this brief saying, many points relevant to philosophical and moral issues
can be derived: determining one's destiny is an act of man's free will,
different from physical compulsion; Divine commands are rationally designed and
have a purpose; the universe itself has a design and a purpose; in this
purposive scheme of creation man is free to act or not to act in accordance
with the Divine purpose; voluntary acts of men deserve reward or punishment
according to their nature; and that freedom brings in its wake responsibility.
Kant, who could not bring himself to accept the existence of God on the strength of ontological, causal, and teleological arguments, had to evolve a moral proof for the existence of God, in which God, freedom of human will, and life after death served as the essential postulates of morality. If we compare Imam 'Ali's approach to the problems of freedom, morality, purposiveness of creation, and the existence of God, we may come to a more convincing philosophy. Imam Ali does not require any proof for the existence of God, but believes in Him on the ground of revelation and his own inner experience. This is the same stand which was taken in the West by Kierkegaard in the 19th century after realizing the inadequacy of reason in proving or disproving God. Recent theology in the West accepts the inner yearning of man to have faith in a Supreme Being as the only criterion of belief in God.
Starting from the same position 'Ali ('a) proves the purposiveness of creation, arguing that it is created by an intelligent, knowing, and just God with a design and a purpose, and all His commands are just and reasonable, for He does not command man to do something that is beyond his capacity. Human freedom is an essential constituent of this purposive world, without which man would not have been able to pursue certain goals. It is also necessary for morality, which comprises voluntary actions.
Thus freedom is not a postulate in Imam Ali's world-outlook, but an organic
part of a just and purposive order. His firm faith in a just God makes him
believe in the Hereafter. In this way, the Islamic world-outlook he presents is
more coherent and consistent than that of Kant or any other Western
philosopher. In this system, human reason does not give rise to antimonies,
because it is not required to trespass the region of faith or inner experience.
All the three axioms of morality which Kant derived from his moral philosophy
follow in Ali's Islamic system of thought from faith in God and freedom of
human will. In the world conceived by him all individuals are free and they
form a "kingdom of ends," that is the beings sovereign in this world
and only subordinate to Divine commandments. They are not subservient to other
human beings and are masters of their own destiny. In this sense Imam 'Ali (a)
considers this world of ours better than any conceivable worlds. There is a
saying of his that refutes the commonly believed notion that the Imam ('a)
despised the world and his approach to it was ascetic and pessimistic. He heard
someone abusing the world and said to him that it was not the world which deceived
man but it was man who was allured and enchanted by it, and subsequently
debased himself and polluted the world. He said:
"Verily this world is a house of truth for those who look into it
carefully, an abode of peace and rest for those who understand its ways and
moods, and it is the best working ground for those who want to procure rewards
for their life in the Hereafter. It is a place of acquiring knowledge and
wisdom for those who want to acquire them, a place of worship for the friends
of God and for angels. It is the place where prophets receive revelations of
the Lord. It is the place for virtuous people and the saints to do good deeds
and to be assigned with rewards for the same; only in this world they could
trade with God's favours and blessings, and only while living here they could
barter their good deeds with His blessings and rewards. Where else could all
this be done?16 (Sayings: 130.
This passage may remind one of Leibnitz's saying: "Ours is the best of all possible worlds", which reflects an optimistic view of the physical world. 'Ali (a) regards it so because it is here and here alone that man's freedom is tested as to how far he acts justly. In the light of this passage we can justify Iqbal's view that man chose freely to leave Heaven and come to this world.
The Characteristics of the Just and Rightly Guided Imam in Nahjul Balagha
There is a famous tradition from the Holy Prophet (s.a.w.a.)
recorded by both - the Shias and the Ahle Sunnah traditionalists:
'One who dies without recognizing the Imam of his time, dies the death of
ignorance.'
This means that even if a person accepts and conforms to all the Islamic
beliefs and puts in practice all the edicts, but dies without recognizing the
Imam of his time, his death will be on ignorance and apostasy. Such a person is
condemned to eternal Hellfire regardless of his deeds in this world. This is
because good deeds will only benefit a person provided his beliefs are correct,
as espoused by the Quran and traditions. Hence, any person, who wants to secure
himself from the raging fire of hell, should necessarily possess the
recognition of the Imam of his time and not simply rely on his worship and
virtuous deeds.
Two kinds of Imams
The Holy Quran has mentioned two types of leaders (Imams). The first type is
the one who leads the people towards Hell. Allah declares in Surah Qasas, verse
41.
'And We made them Imams who call to the Fire, and on the Day of Resurrection they shall not be assisted..
It means that the end of the one who accepts such an Imam will be in Hell.
The second group of Imams guides the people by Allah's command. Surah Sajdah,
verse 24 points out
'And We made of them Imams to guide by Our command when they were patient, and
they were certain of Our communications.'
'Say: Is there any of your associates who guides to the truth? Say: Allah
guides to the truth. Is He then Who guides to the truth more worthy to be
followed, or he who himself does not go aright unless he is guided? What then
is the matter with you; how do you judge?.
(Surah Yunus, Verse 35)
Ameerul Momineen Ali (a.s.) has described the characteristics of both kinds of
Imams in his orations. 'The reality of people is not understood by their names
but by the pattern of their behavior and mannerisms. Just as clothes hide the
defects of the body, external manners cloak the defects of the soul. A
connection of the soul is a necessity between the Imam and the follower. If a
person (i.e. Imam) is not pious in his own heart, he will not be able to guide
his followers towards piety and servitude. Hence if we desire Heaven and want
to safeguard our eternal life from the chastisement of the Hellfire, then we
have to search for an Imam whose inner and outer selves both are complete
manifestations of divine command. Such an Imam must necessarily be adorned with
piety completely, i.e. must be an infallible.
We will discuss the characteristics of the Imam of Hellfire and the Imam who guides to the truth, in the light of the sermons of Hazrat Ali (a.s.).
The Imam of the Hellfire
'…certainly, the worst man before Allah is the oppressive Imam who has gone
astray and through whom others go astray. He destroys the accepted Sunnah and
revives abandoned innovations. I heard the Messenger of Allah (s.a.w.a.)
predict - On the Day of Judgment the oppressive Imam will be brought without
anyone to support him or anyone to advance excuses on his behalf, and then he
will be thrown into Hell, where he will rotate as the hand-mill rotates. Then
eventually he will be confined to its hollow..
(Nahjul Balagha, Sermon 164, vol. 1, pg. 608-609, Ansariyan Publications)
An oppressor is not only the one who usurps the rights of others and persecutes
others. The Quran declares.
'…and whoever exceeds the limits of Allah these it is that are the unjust..
(Surah Baqarah, Verse 229)
These include those disobedient of Allah's commands, who have violated His
edicts and exceeded His limits. The Quran further proclaims,
'and whoever did not judge by what Allah revealed, those are they that are the
unjust.'
(Surah Maidah, Verse 45)
If somebody makes additions to the religion or forbids an obligation, he has
violated the divine command which tantamount to injustice.
Therefore, any person who has not been appointed an Imam by Allah and he claims this position for himself, he has transgressed the limits of Allah and has disregarded Allah's orders. He is a tyrannical and an oppressive leader, whose end has been described above in Hazrat Ali's (a.s.) sermon.
Indeed the Holy Quran condemns even those people as oppressors who befriend such persons .
'…and whoever makes friends with them, these are the unjust..
(Surah Mumtahenah, Verse 9)
Imam of light and guidance
Ameerul Momineen Ali (a.s.) outlines the characteristics of the just and
rightly guided Imam,
'You should know that among the creatures of Allah, the most distinguished
person before Allah is the just Imam who has been guided (by Allah) and guides
others. So, he stands by the recognized ways of the Prophet's (s.a.w.a.)
behavior (Sunnah) and destroys the innovations. The (Prophet's (s.a.w.a.)) ways
are clear and they have signs, while innovations are also clear and they too
have signs.'
(Nahjul Balagha, Sermon 164, vol. 1, pg. 608, Ansariyan Publications)
In another sermon, Hazrat Ali (a.s.) declares.
'Certainly the Imams are the vicegerents of Allah over His creatures and they introduce Allah to His creatures. None will enter Paradise except he who recognizes them (Imams) and knows Allah, and no one will enter Hell except he who rejects them and denies Him.
(Nahjul Balagha, Sermon 152, vol. 1, pg. 554, Ansariyan Publications)
He elaborates on this further.
'O my Allah! You know that it was neither our (Ahle Bait) objective to seek
power, nor to acquire anything from the treasures of the world. Rather we
wanted to restore the signs of Your religion and to spread prosperity into Your
cities so that the oppressed among Your creatures may be safe and Your forsaken
commands could be established. O my Allah! I am the first who was inclined
(towards Thee) and who heard and responded (to the call of Islam). No one
preceded me in prayer except the Prophet (s.a.w.a.).'
'You certainly know that he who is in charge of honor, life, booty,
(enforcement of) legal commands and the leadership of the Muslims should not be
a miser as his greed would aim at their wealth. Similarly he should not be
ignorant as he would then mislead them with his ignorance, nor should he be
rude as he would estrange them with his rudeness. He should not be unjust in
distributing wealth by preferring one group to another, nor should he accept
bribes while taking decisions, as he would forfeit the rights of some and
decree without decisiveness, nor should he ignore the Sunnah as he would ruin
the people.
(Nahjul Balagha, Sermon 131, vol. 1, pg. 496, Ansariyan Publications)
By referring to these brilliant sermons, it becomes abundantly clear that the
leader and Imam who possesses the following characteristics can alone guide the
people towards the truth.
1. He is guided.
2. He guides others towards the true path.
3. He enlivens the Sunnah.
4. He destroys innovations.
5. His recognition is the cause of deliverance for the people.
6. His rejection is the cause of eternal chastisement.
7. He does not desire worldly power and authority.
8. He does not crave for the treasures of the world.
9. He makes manifest the signs of religion.
10. He establishes peace and tranquility in Allah's cities.
11. He provides shelter to His oppressed servants.
12. He revives the forgotten commands.
13. He is not a miser.
14. He is not ignorant.
15. His traits and mannerisms are not evil and wicked.
16. He is not a coward.
17. He is not a corrupt.
18. He does not destroy the Sunnah.
Imam Ali (a.s.) highlights the above points in another sermon.
'Certainly, there is no obligation on the Imam except what has been devolved on him from Allah, namely to convey warnings, to exhort and advice, to revive the Sunnah, enforce penalties on those liable and issue shares to the deserving..
(Nahjul Balagha, Sermon 105, vol. 1, pg. 400, Ansariyan Publications)
The Ahle Bait (a.s.)
If we search for the characteristics of the rightly guided Imam, we find that
these traits are present only in the pure and infallible members of the Ahle
Bait (a.s.). Hazrat Ali (a.s.) exhorts,
'Look at the people of the Prophet's (s.a.w.a.) family - Ahle Bait (a.s.).
Adhere to their direction. Follow their footsteps because they will never
misguide you, and never throw you into destruction. If they sit down, you too
must sit down, and if they rise, you also rise. Do not go ahead of them, as you
will go astray and do not lag behind them, as you will be ruined.
(Nahjul Balagha, Sermon 97, vol. 1, pg. 378, Ansariyan Publications)
'Where are those people who have lied and have tormented us and have
deceitfully claimed that they are 'the ones firmly rooted in knowledge' and not
us? (They lie against us and covet over position) because Allah, the
All-Merciful has exalted our status and has made them inferior to us. He has
conferred upon us an eminence from which He prevented them from surpassing us.
He allowed us entry to the transcendental sphere of divine revelation, which He
denied them. Remember that guidance could be acquired and ignorance could be
dispelled through us only. Undoubtedly the Imams shall be from the Quraish,
from the Bani Hashim. This divine appointment has been made for this august
progeny, and none else deserves this sublime and sacred rank..
(Nahjul Balagha, Sermon 144, vol. 1, pg. 528, Ansariyan Publications)
These assertive and decisive statements make it abundantly clear that the
rightful possessors of Imamat and Caliphate are the Ahle Bait (a.s.). No one
else is deserving of this honor and station. Only the Ahle Bait (a.s.) can
direct the people to the path of guidance and lead them to paradise. If
somebody considers a person other than them as his leader, guide and Imam, he
has deviated and is far from guidance.
When Imam Ali (a.s.) appointed Janab Mohammad Ibne Abi Bakr as governor of
Egypt, he (a.s.) wrote a letter to him in which he said:
'The leader towards guidance, and the leader towards destruction, the friend
and the enemy of the Messenger of Allah (s.a.w.a.), can never be alike..
(Nahjul Balagha, Letter No. 27, vol. 2, pg. 314, Ansariyan Publications)
Imam Ali (a.s.) has tried to awaken the consciousness of man with this powerful
statement. The statement appeals to the people to open their eyes and refer to
their intellects and then decide with deep reflection - Are the leaders of
guidance and the path bearers to paradise equal to the guides towards the hell
fire and darkness? Never! Awaken and decide for yourselves.
Chain of guidance
It is crystal clear that Imamat is the exclusive right of the Ahle Bait (a.s.)
and anyone who claims this right for himself/themselves is a liar and an
oppressor. There is a well-known tradition from the Holy Prophet (s.a.w.a.)
widely narrated by all scholars and traditionalists in their books. The Holy
Prophet (s.a.w.a.) prophesied.
'This nation will have twelve leaders and guides and all of them will be from the Quraish. The one who leaves them will not harm them.' (i.e. the one who has distanced himself will be among the losers, because his death will be that of ignorance).
(Musnad-e-Ahmad b. Hanbal, vol.5, pg. 312)
The tradition of the Holy Prophet (s.a.w.a.) clearly highlights that there will
only be twelve Imams till the Day of Judgment and all these leaders will be
from the tribe of Quraish. Within the Quraish, the Imams will be from Bani
Hashim. From the traditions mentioned above we conclude that after the demise of
the Holy Prophet (s.a.w.a.) till the Day of Resurrection, this nation will have
twelve Imams and all of them will be from Bani Hashim.
Regarding the tradition from the Holy Prophet (s.a.w.a.) .
'I leave among you two weighty things (Saqalain), the Book of Allah and my progeny'.
Imam Ali (a.s.) was asked - Who is the progeny? He (a.s.) replied:
I, Hasan (a.s.), Husain (a.s.) and the nine Imams (a.s.) from the progeny of
Husain (a.s.), of whom the ninth one will be the Mahdi (a.t.f.s.) and the Qaem
(a.t.f.s.). Neither will they separate from the Book of Allah nor will the Book
of Allah separate from them, till they meet the Messenger of Allah (s.a.w.a.)
at the Pool of Kausar..
(Kamaluddin, vol.1, pg. 240-241)
Aamir bin Kasir asked Imam Ali (a.s.): O Ameerul Momineen (a.s.)! You have made
us aware of the guides of disbelief and the caliphs of evil, now introduce to
us the guides of truth and the real guides after you.' Imam Ali (a.s.) informed
him.
'Yes, surely it is the promise of the Holy Prophet (s.a.w.a.) to me that this religion will have twelve Imams and leaders, nine of whom will be from the progeny of Husain (a.s.). The Messenger of Allah (s.a.w.a.) has narrated, 'When I went to the heavens for Meraj, I saw written on the pillar of the Ars.
'There is no god except Allah, Mohammad (s.a.w.a.) is His Messenger, and I have
aided him through Ali (a.s.) and I have helped him through Ali (a.s.)'
And I saw twelve Lights. I asked:
O My Lord! Whose lights are these.
The reply was -
These lights are of Imams from your progeny.
Then I (Ali (a.s.)) asked.
O Messenger of Allah, will you not tell me their names?'
The Holy Prophet replied.
'Yes, certainly. You are Imam and Caliph after me, you will repay my debts and
fulfill my promises. After you will be your two sons, Hasan (a.s.) and Husain
(a.s.), and after Husain (a.s.) will be his son Ali - Zainul Abedeen (a.s.),
after Ali (a.s.) will be his son Mohammad (a.s.) whose title is Baqir. After
Mohammad (a.s.) will follow his son Jafar (a.s.) whose title is Sadiq. After
Jafar (a.s.), will be his son Moosa (a.s.) whose title is Kazim. After Moosa
(a.s.), will be his son Ali (a.s.) whose title is Reza. After Ali, his son
Mohammad (a.s.) will succeed him and his title is Zaki. After Mohammad (a.s.)
will follow his son Ali (a.s.) whose title is Naqi. After Ali (a.s.) will come
his son Hasan (a.s.) whose title is Ameen and Askari. After him will be the son
of Hasan (a.s.), Qaem (a.t.f.s.), whose name will be my name and who will bear
maximum similarity with me. He will fill the earth with justice and equity as
it would have been filled with oppression and injustice.'
(Vol. 1, pg. 138, Imam Ali (a.s.) narrated about the condition of Imam Mahdi
(a.s.))
There isn't just one tradition like this. We find several traditions on these
lines and the number goes up to 20. For instance, Imam Ali (a.s.) recounts from
the Holy Prophet (s.a.w.a.) who has categorically stated that from the time of
his (s.a.w.a.) death till the Day of Qiyamat there will only be twelve Imams,
and then each has been mentioned by his name.
The entire arrangement was made so that people would know that Allah and His Prophet (s.a.w.a.) had already selected the Imams. It was not that anyone could be an Imam according to the wishes of the Islamic nation. It was not that an Imam who was supposed to follow his father in the chain of Imamat, died in his father's lifetime, leaving the chain of Imamat suspended until the people appointed the deceased's son as the Imam in his place.
All the above traditions, were narrated when Janabe Ismail b. Jafar Sadiq was
not even born. The list of Imams (a.s.) narrated by the Holy Prophet (s.a.w.a.)
and Imam Ali (a.s.) does not show Janabe Ismail's name. Therefore, if he was
never destined to be an Imam then where does the question of usurping his
Imamat arise?
Another thing that is evident is that the twelve Imams (a.s.) enumerated in the
prophetic tradition mentions the first Imam as Imam Ali (a.s.) and the twelfth
and last Imam as Hazrat Wali-e-Asr (a.t.f.s.), who is the Imam of our time and
is alive on this earth today and is amongst us but we are deprived of his
meeting due to our sins and disobedience.
Asbagh bin Nubata (r.a.) a very reliable companion of Hazrat Ali (a.s.)
narrates, 'I presented myself before Hazrat Ali (a.s.). I saw that he was
engrossed in some thought and marking with his blessed finger on the earth. I
queried, 'O Ameerul Momineen (a.s.)! What is the matter, I find you today in
some perplexity, making signs on the earth, do you love this earth? He (a.s.) replied:
I swear by Allah that it is not so. I have never befriended this world, rather
I was reflecting about that son, the eleventh one from my progeny. He is the
Mahdi (a.t.f.s.), who will fill the earth with justice and equity as it was
filled with injustice and tyranny. There is an occultation for him in which
some people will be deviated while others will be guided.
(Kamaluddin, vol.1, pg. 288-297, A'laamul Wara, pg. 400)
How clearly Hazrat Ali (a.s.) has described and illuminated the chain of
guidance and Imamat. Who could be more unfortunate and wretched that despite
such a clear and illumined chain of guidance and Imamat, rejects it for those
deviated guides who have usurped Hazrat Ali's (a.s.) right? Those who have
harassed and persecuted Janabe Zahra (s.a.), burned down her door and waged war
against her husband - the rightful Imam and celebrated on his martyrdom and
were the main protagonists of the incident of Karbala. Their sons killed Imam
Husain (a.s.) in Karbala, they made captives the Ahle Bait (a.s.) and martyred
them one after the other. Their lives were devoid of Islamic teachings, they
opposed the Quranic commands secretly and publicly, they were steeped in sins
and prohibited acts and abandoned the religious obligations completely. They were
prisoners of their carnal desires and neglected the hereafter and in this
manner deprived themselves of guidance. Then how was it possible for them to
guide others.
Guidance has only one path and that path is the way of Hazrat Ali Ibne Abi Talib (a.s.), finally terminating in Imam Mahdi (a.t.f.s.) who is the Imam today. There is no other path leading to true guidance and there is no other guarantee for success and happiness in the world and the hereafter.
We end this discussion with the declaration of Hazrat Ali (a.s.) inviting everyone to leave aside prejudices and rise above personal interests, to purify the intellect and consciousness, to decide about one's own end, lest the coming of the Angel of Death finds us perplexed and uncertain. Today there is time and tomorrow could be too late. Our decision will take us either to Paradise or to Hell. Let us not spoil our hereafter for this fleeting world.
'Observe this world, which you desire, towards which you move with desire and
proximity, which sometimes angers you and at other times makes you happy. It is
neither your actual abode nor the station for which you were created, nor is it
the place towards which you are invited.'
'Take lesson, for it is not going to remain for you, nor are you in it forever.
If it has beguiled you with its charm then it has also made you fearful with
its wickedness. Do not be influenced by its scare and do not seek it greedily
out of its fear.'
'Advance towards that abode towards which you have been invited and turn your
hearts away from this world. None of you should lament like maids on
deprivation of a thing of this world. Be patient on the obedience of Allah and
wish for the completion of the bounties by safeguarding that which has been
commanded by our Book to be safeguarded.'
'Pay heed, if you have safeguarded your religious beliefs then loss of anything
of this world will not harm you. And if you have wasted and destroyed your
religion then none of the worldly things, which you have safeguarded, can bring
you any benefit.'
(Nahjul Balagah, Sermon 173, vol. 1, pg. 644, Ansariyan Publications)
May Allah turn our hearts towards truth and give us the blessing of patience!