Shafaqna English- Commentary on Nahjul-Balaghah, Hadith Number 1, by Mohammad Sobhanie.
قَال (عليه السلام): كُنْ فِي الْفِتْنَةِ كَابْنِ اللَّبُونِ ، لاَ ظَهْرٌ فَيُرْكَبَ، وَلاَ ضَرْعٌ فَيُحْلَبَ.
Amir Al-Mu’minin, Imam Ali (AS), said:
During a civil disturbance, be like an adolescent camel with neither a back strong enough for riding nor udders for milking.
Commentary:
The word “Al-Fit’natu” (الْفِتْنَةُ) is derived from the term “Fat’n” (فَتْن), which signifies the process of purifying gold by subjecting it to intense heat at 1,064°C. This causes the impurities within the molten gold to surface and be eliminated upon cooling. In the Qur’an, the word “Al-Fit’natu” (الْفِتْنَةُ) holds significant weight, representing trials, tribulations, deception, torment, punishment, falling into error, and going astray; for further information, please consult the Appendix. In these instances, humans are subjected to intense pain and stress, akin to gold being exposed to its melting point. The term “Al-Fit’natu” (الْفِتْنَةُ) in the aforementioned Hadith alludes to a conflict between two falsehoods.
The word “Labun” (لَبُون) refers to a camel that produces milk, and the phrase “Abn Alllabun” (ابْنِ اللَّبُونِ) refers to a camel that has completed two years and entered its third year. A two-year-old camel does not have the strength and power to give a ride, nor does it produce milk, and thus cannot be used.
In this Hadith, Imam Ali (AS) wisely advises believers to refrain from becoming pawns in conflicts between demagogues and wicked groups, lest they inadvertently aid one side in overpowering their adversary. The metaphorical phrase “a back strong enough for riding” may symbolize direct involvement in the conflict, while “udders for milking” could represent providing financial support. The Imam (AS) advises believers to safeguard their independence during a conflict between two falsehoods, lest they be exploited for the benefit of others.
We witnessed many such conflicts at the time of the Imams of the Ahlul Bayt (AS), in which they refused to participate. For instance, Abu Muslim [1],[2] revolted against the Umayyad dynasty in Khorasan in 129 Hijri. He hid his loyalty to the Abbasid family from the public. He publicly invited people to support “a chosen person from the Prophet’s household [3]” without being transparent about who that person was. In this way, he wanted to keep the followers of Ahlul Bayt (AS) on his side.
When Abu Muslim wrote a letter offering the government and caliphate to Imam Sadiq (AS), the Imam (AS) rejected it because Abu Muslim’s true allegiance was with the Abbasid family, and he sought the Imam’s influence for his benefit.
Abu Muslim toppled the Umayyad caliphate in 132 Hijri and became the governor of Khorasan. In 137 Hijri, he was killed by the order of Mansour, the second Abbasid Caliph, due to the caliph’s fear of Abu Muslim taking power. During the time of Bani Abbas, the Imams of the Ahlul Bayt (AS) and their followers were severely oppressed.
Let’s remember that we must support the truth in any conflict between truth and falsehood, as the Quran states in verse 49:9 (Al-Hujurat):
وَإِن طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا ۖ فَإِن بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَىٰ فَقَاتِلُوا الَّتِي تَبْغِي حَتَّىٰ تَفِيءَ إِلَىٰ أَمْرِ اللَّهِ ۚ فَإِن فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا ۖ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ
“And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah (SWT). And if it returns, then make a settlement between them in justice and act justly. Indeed, Allah (SWT) loves those who act justly” Quran (49:9).
The Hadith under discussion is part of the will of Imam Ali (AS) to his beloved son Imam Hassan Mojtaba (AS), which reads [4]:
My son, how will you act when caught among people whose children are misguided, whose youths follow their lusts, and whose elders do not enjoin what is good and forbid what is evil?
People whose hearts are empty (of the remembrance of God) do not listen to the truth or answer the needy’s request; negligence has prevailed over them. If you leave them, they will not leave you; if you follow them, you will be deceived. They claim to be your brothers, but they are your enemies. Their friendship is based on sin, and when they are separated, they blame each other. Divine Traditions die among them, and heresies come alive. They get sad for the loss of the most ignorant man and happy for their abundance. In such a situation, my son! Act like an adolescent camel with neither a back strong enough for riding, no wool to pluck, nor udders for milking.
Appendix: The word “Al-Fit’natu” (الْفِتْنَةُ) has various connotations in the Qur’an. For instance, it implies:
- To test and to try (أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ) (Al-Ankabut 29:2)
- To tempt, seduce and deceive (يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ) (Al-Araf 7:27)
- To torment, to punish (يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ – ذُوقُوا فِتْنَتَكُمْ هَـٰذَا الَّذِي كُنتُم بِهِ تَسْتَعْجِلُونَ), (Adh-Dhariyat 51:13-14)
- To put in error, to mislead (….وَمَن يُرِدِ اللَّـهُ فِتْنَتَهُ فَلَن تَمْلِكَ لَهُ مِنَ اللَّـهِ شَيْئًا ) (Al-Maida 5:41)
Acknowledgment: Based on the book, “Message of Imam Amir Al-Mu’minin (AS) Vol. 12” by the Grand Ayatollah Naser Makram Shirazi.
[1] https://www.medievalists.net/2019/10/how-the-hashimite-revolution-became-the-abbasid-revolution/
[2] https://fa.wikishia.net/view/(ابومسلم_خراسانی)
[3] https://fa.wikishia.net/view/(الرضا_من_آل_محمد)
[4] http://shiaonlinelibrary.com/(الكتب/1505_بحار-الأنوار-العلامة-المجلسي-ج-٧٤/الصفحة_0?pageno=234#top)
Part of a Series: Commentary on Imam Ali’s (AS) Nahj al-Balagha
Three distinct groups of people: Commentary on Holy Quran (1:7)