Shafaqna English- Commentary on Nahjul-Balaghah, Hadith Number 3, by Mohammad Sobhanie.
وَ قَالَ علی (عليه السلام): الْبُخْلُ عَارٌ وَ الْجُبْنُ مَنْقَصَةٌ وَ الْفَقْرُ يُخْرِسُ الْفَطِنَ عَنْ حُجَّتِهِ وَ الْمُقِلُّ غَرِيبٌ فِي بَلْدَتِهِ
Amir Al-Mu’minin, Imam Ali (AS), said:
Stinginess is a shame, cowardice is a flaw, poverty disables an intelligent man from arguing his case, and a destitute person is a stranger in his hometown.
Commentary:
In this Hadith, Imam Ali (AS) considered stinginess and cowardice as two flaws in human character and regarded poverty as an obstacle for human beings to achieve social rights.
“Al-bukhl” (الْبُخْلُ) Stinginess: Imam Ali (AS) described stinginess as a disgraceful trait. Stinginess is the unwillingness to share God-given gifts with others, even when one has more than enough. It is the opposite of generosity, in which one is willing to give, even if it requires some sacrifice. Generous individuals are content with the minimum amenities in life.
Stinginess can lead to cruelty and a lack of empathy and compassion toward the needy and destitute. A stingy person may encounter people in a pitiful state but choose not to help them, which is a sign of cruelty and a lack of mercy. Stinginess also leads to hoarding resources and depriving people of their needs.
In Hadith 378 [1] of Nahjul Balaghah, Imam Ali (AS) stated that stinginess encompasses all immoral vices and leads to every evil:
الْبُخْلُ جَامِعٌ لِمَسَاوِئِ الْعُیُوبِ وَهُوَ زِمَامٌ یُقَادُ بِهِ إِلَى کُلِّ سُوء
Stinginess contains all other evil vices and is the rein with which one can be led to every evil. The Qur’an describes the outcome of stingy people like Qaroun in Chapter 28:76-84 (Al-Qasas), People of Saba in Chapter 34:15-18 (Saba), and the Owner of the Garden in chapter 68:19-32 (Al-Qalam).
“Al-Jubn” (الْجُبْنُ) Cowardice: Imam Ali (AS) termed cowardice a flaw in one’s character. It arises when excessive fear prevents an individual from facing a challenge, which is the opposite of courage.
Cowardice hinders people from utilizing their capabilities, talents, and skills, leading to a setback in achieving life goals and objectives. When faced with danger to their religion, life, honor, and country, cowardly individuals choose to opt out of Jihad instead of standing up for their beliefs. They remain with the sick, disabled, and children who are excused from participating in Jihad [2]. No one has ever achieved greatness by being a coward; only those brave enough to take risks can make significant achievements, win essential victories, and reach the heights of perfection.
Imam Ali (AS) advised Malik Ashtar [3] to not seek advice from someone who is stingy, cowardly, or greedy. Stinginess discourages generosity and instills a fear of poverty. Cowardice discourages facing life’s challenges, while greed might lead to accumulating wealth through immoral means:
وَلاَ تُدْخِلَنَّ فِي مَشُورَتِكَ بَخِيلاً يَعْدِلُ بِكَ عَنِ الْفَضْلِ، وَيَعِدُكَ الْفَقْرَ، وَلاَ جَبَاناً يُضعِّفُكَ عَنِ الاْمُورِ، وَلاَ حَرِيصاً يُزَيِّنُ لَكَ الشَّرَهَ بِالْجَوْرِ،
Do not include among those you consult a miser who would keep you back from being generous and caution you against poverty, nor a coward who would make you feel too weak for your affairs, nor a greedy person who would make beautiful to you the collection of wealth by evil ways.
The Imam (AS) wrote that a lack of trust in Allah (SWT) is the root of stinginess, cowardice, and greed. The Almighty has instructed people to face challenges while seeking God’s help. Ultimately, all outcomes are in God’s hands:
فَإِنَّ الْبُخْلَ وَالْجُبْنَ وَالْحِرْصَ غَرَائِزُ شَتَّى يَجْمَعُهَا سُوءُ الظَّنِّ بِاللهِ.
An unfavorable opinion of Allah (SWT) brings together the qualities of miserliness, cowardice, and greed.
Al-Faqr (الْفَقْرُ) Poverty: Ultimately, Imam Ali (AS) highlighted the impact of poverty on human life. He stated, “Poverty disables an intelligent man from demanding his rights.”
Impoverished people often struggle with feelings of inferiority. As a result, they may hesitate to speak up for themselves and assert their opinions, even if they are intelligent and capable. Additionally, society tends to prioritize the perspectives of the wealthy and ignore the voices of those who are poor and in need. This means that the demands and concerns of impoverished individuals are often dismissed and not taken seriously.
Infallible Imams (AS) teachings emphasize the negative impacts of poverty and scarcity. Some equate poverty with disbelief and urge their followers to combat it. This message remains significant today, as affluent and influential governments frequently disseminate misinformation, while poorer governments find it challenging to make their voices heard on a broader platform.
In some cases, this trend does not apply. For instance, despite being poor, Abu Dhar fearlessly stood against the tyrannical rulers of his time. Unfortunately, such uprisings often resulted in a loss of life. Nevertheless, their courage was noted in history as they were among those who fought for justice.
Some narrations speak of poverty in a positive light. In such narrations, poverty is either a reminder that humans always need Allah’s (SWT) Blessings and that without them, they would perish [4] or a state of contentment with the minimum necessities of life.
The Imam (AS) poignantly concluded: “A destitute person is a stranger in his hometown.” (وَالْمُقِلُّ غَرِیبٌ فِی بَلْدَتِهِ)
The word “Al-muqill” (الْمُقِلُّ) comes from the word “Qillt” (قِلّت) and means poor. The word “Al-faqir” (الفقیر) also means poor. The difference between them is that “faqir” expresses his needs, while “Muqill,” keeps his poverty to himself.
A stranger lacks friends and acquaintances, which makes them feel lonely. Unfortunately, many people tend to distance themselves from those who are poor or in need, leaving those in need feeling like strangers, even in their city. Unlike the wealthy, who often feel comfortable even in foreign lands, those who lack material possessions and social connections can feel isolated and disconnected from those around them. As a poet once said:
The rich man is no stranger to mountains, plains, and deserts.
Wherever he goes, he pitched a tent and built a courtyard for himself
Acknowledgment: Based on the book, “Message of Imam Amir Al-Mu’minin (AS) Vol. 12” By the Grand Ayatollah Makram Shirazi
Note:
[1] https://www.al-islam.org/nahjul-balagha-part-2-letters-and-sayings/selections-sayings-and-preaching-amir-al-muminin-ali#hadith-n-378
[2] At-Tawba, 9:47
[3] https://www.al-islam.org/nahjul-balagha-part-2-letters-and-sayings/letter-53-order-malik-al-ashtar
[4] Fatir, 35:15 (یا أَیُّهَا النّاسُ أَنْتُمُ الْفُقَراءُ إِلَى اللّهِ وَاللّهُ هُوَ الْغَنِیُّ الْحَمیدُ)
Part of a Series: Commentary on Imam Ali’s (AS) Nahjul-Balaghah
Banning Usury: Commentary on the Quran (Chapter 3:130-132)