Shafaqna English- Commentary on Nahjul-Balaghah, Hadith Number 4, by Mohammad Sobhanie.
وَ قَالَ ( عليه السلام): الْعَجْزُ آفَةٌ وَ الصَّبْرُ شَجَاعَةٌ وَ الزُّهْدُ ثَرْوَةٌ وَ الْوَرَعُ جُنَّةٌ وَ نِعْمَ الْقَرِينُ الرِّضَى.
Amiral-Mu’minin, Imam Ali (AS), said:
Inability is a plague; endurance is bravery; asceticism is wealth; self-restraint is a shield (against sin); and the best companion is contentment to Allah’s (SWT) Decree.
Commentary:
Amiral-Mu’minin, Imam Ali (AS), highlights five human attributes, four of which are positive and one negative, and briefly explains the impact of each on human life. These attributes are as follows:
“Al-Eajz” (الْعَجْزُ) Inability[1]: Imam Ali (AS), described man’s inability to resolve problems, overcome challenges, and fulfill his basic needs as a plague (الْعَجْزُ آفَةٌ). The word “Afat” (آفَةٌ) means plague.
Inability encompasses a wide range of physical, intellectual, social, economic, and political challenges that can significantly impact human life. It can lead to feelings of inferiority and humiliation, which is why it is crucial for us to strive to overcome our limitations.
Intellectual incapacity is often less visible than other types of disabilities in society. However, it significantly contributes to many social, political, and economic issues. Intellectual disability can lead to poor decision-making, missed opportunities, underutilized potential, and susceptibility to temptation, which can ultimately result in adverse outcomes.
Imam Ali (AS) once said: “Feeling helplessness would lead to extinction.” (الْعَجْزُ سَبَبُ التَّضْيِيع) [2]. When a nation feels helpless, it may also feel hopeless, and an individual without hope would completely give up during times of difficulty and hardship.
Poverty is a form of inability arising from poor planning, societal stagnation, or leadership failures that requires collective action for resolution. In such situations, the community must work together to develop a plan to address the root cause of the problem. Without this collective action, poverty will deepen every day in society. Imam Ali (AS) wisely stated [3], “Poverty is the offspring of laziness and inability.”
إِنَّ اَلْأَشْيَاءَ لَمَّا اِزْدَوَجَتْ اِزْدَوَجَ اَلْكَسَلُ وَ اَلْعَجْزُ فَنُتِجَا بَيْنَهُمَا اَلْفَقْرَ .
When things got paired, laziness got paired with inability, which gave birth to poverty.
Islam, a guiding light, not only encourages Muslims to confront their challenges head-on but also illuminates the path to growth and self-improvement. It instills in them the power to overcome their weaknesses, transcend their limitations, and emerge stronger from their struggles. This empowering nature of Islam should inspire and motivate every Muslim to strive for self-improvement.
Man’s helplessness before God: Acknowledging one’s inability before Allah (SWT) is a virtue.
The Quran repeatedly emphasizes man’s insignificance before Allah’s (SWT) might. For instance, Verse 28:71 (Al-Qasas) poses the question: “If Allah (SWT) were to extend the night until the Day of Resurrection, what deity other than Allah (SWT) could bring you light?
قُلْ أَرَأَيْتُمْ إِن جَعَلَ اللَّهُ عَلَيْكُمُ اللَّيْلَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُم بِضِيَاءٍ ۖ … ﴿٧١﴾
In the first sermon of Nahjul-Balaghah, Imam Ali (AS) acknowledges man’s inability to praise God justifiably, count God’s blessings thoroughly, fulfill God’s servitude rightfully, comprehend His essence, etc.
الحَمْدُ للهِ الَّذَي لاَ يَبْلُغُ مِدْحَتَهُ القَائِلُونَ، وَلاِ يُحْصِي نَعْمَاءَهُ العَادُّونَ، ولاَ يُؤَدِّي حَقَّهُ الُمجْتَهِدُونَ، الَّذِي لاَ يُدْركُهُ بُعْدُ الهِمَمِ، وَلاَ يَنَالُهُ غَوْصُ الفِطَنِ، الَّذِي لَيْسَ لِصِفَتِهِ حَدٌّ مَحْدُودٌ، …
All praise is due to Allah the Almighty who is outside our ability to praise God as Allah (SWT) deserves to be praised, beyond our ability to count God’s Blessings or to fulfill our duties as God’s servants. We cannot comprehend God’s essence or apprehend the extent of God’s full knowledge despite our vast intellect—the Almighty whose attributes are perfect, with no boundaries or limitations.
“Al-Sabar” (الصَّبْرُ) Patiance[4]: Imam Ali (AS) stated that patience during times of difficulty and hardships is a sign of bravery (الصَّبْرُ شَجَاعَةٌ).
The word “Sabara” (الصَّبْرُ) means patience and endurance. Patience is the state in which a person endeavors to solve problems, surmount challenges, and deal with grief, suffering, and pain resulting from loss.
As believers, we encounter numerous challenges in our lives. These challenges may stem from natural disasters, war, famine, losing a loved one, and similar events. They may also arise from the obligations of obeying God, such as coping with hunger and thirst during the Month of Ramadhan or resisting the temptation of desire and avoiding sin. However, despite these challenges, we are called to stand firm, demonstrate resilience, and trust Allah (SWT) for guidance and support. The Prophet (PBUH) said[5]:
اَلصَّبْرُ ثَلاَثَةٌ صَبْرٌ عِنْدَ اَلْمُصِيبَةِ وَ صَبْرٌ عَلَى اَلطَّاعَةِ وَ صَبْرٌ عَنِ اَلْمَعْصِيَةِ فَمَنْ صَبَرَ عَلَى اَلْمُصِيبَةِ حَتَّى يَرُدَّهَا بِحُسْنِ عَزَائِهَا كَتَبَ اَللَّهُ لَهُ ثَلاَثَمِائَةِ دَرَجَةٍ مَا بَيْنَ اَلدَّرَجَةِ إِلَى اَلدَّرَجَةِ كَمَا بَيْنَ اَلسَّمَاءِ إِلَى اَلْأَرْضِ وَ مَنْ صَبَرَ عَلَى اَلطَّاعَةِ كَتَبَ اَللَّهُ لَهُ سِتَّمِائَةِ دَرَجَةٍ مَا بَيْنَ اَلدَّرَجَةِ إِلَى اَلدَّرَجَةِ كَمَا بَيْنَ تُخُومِ اَلْأَرْضِ إِلَى اَلْعَرْشِ وَ مَنْ صَبَرَ عَنِ اَلْمَعْصِيَةِ كَتَبَ اَللَّهُ لَهُ تِسْعَمِائَةِ دَرَجَةٍ مَا بَيْنَ اَلدَّرَجَةِ إِلَى اَلدَّرَجَةِ كَمَا بَيْنَ تُخُومِ اَلْأَرْضِ إِلَى مُنْتَهَى اَلْعَرْشِ .
Patience is of three types:
- Patience in the face of adversity
- Patience in the face of obedience
- Patience in the face of disobedience
If someone remains patient in the face of calamity until they overcome that with peace, God will reward them with three hundred degrees. The distance between each degree is like the distance between heaven and the earth. If someone remains patient in obedience, God will reward them with six hundred degrees, and the distance between each degree is like the distance between the borders of the earth and the Divine Throne. However, whoever is patient with disobedience, God will reward them with nine hundred degrees. The distance between each degree is like the distance between the earth’s borders and the Divine Throne’s end.
Imam Ali (AS) said: “Endurance is bravery” (وَ الصَّبْرُ شَجَاعَةٌ). This statement implies that patient people are inherently brave. The conclusion is drawn by comparing Jihad (or holy war) and patience. While Jihad involves physical fighting on the battlefield, patience is about battling the difficulties and challenges that arise in one’s life. Just as fighting on the battlefield requires bravery, enduring life’s challenges also needs its own form of bravery.
There is also the word “Hilm” (حِلْم), which means forbearance. Forbearance refers to a state in which a person strives to restrain anger. Sometimes, the word “Sabara” (صَبَرَ) also translates to forbearance. However, there is a difference between patience and forbearance.
“Al-Zuhd” (الزُّهْدُ) Asceticism: Imam Ali (AS) believed that true wealth lies in contentment, apathy, and detachment from the material world beyond basic needs (الزُّهْدُ ثَرْوَةٌ).
Nahjul-Balaghah’s sermons frequently discuss the concept of asceticism. Although “asceticism” has not been explicitly mentioned in the Quranic Verses, its essence is extensively covered in the Holy Quran, underscoring its profound significance in our lives. Imam Ali (AS), in his definition of asceticism, said[6],[7],[8]:
وَ قَالَ (عليه السلام): الزُّهْدُ كُلُّهُ بَيْنَ كَلِمَتَيْنِ مِنَ الْقُرْآنِ، قَالَ اللَّهُ سُبْحَانَهُ: “لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ”؛ وَ مَنْ لَمْ يَأْسَ عَلَى الْمَاضِي وَ لَمْ يَفْرَحْ بِالْآتِي، فَقَدْ أَخَذَ الزُّهْدَ بِطَرَفَيْهِ.
The concept of asceticism is mentioned with two phrases in the Qur’an. Allah Almighty said: “So that you do not grieve over what you missed and do not rejoice in what God has given you.” Whoever does not grieve over what he misses and does not revel in what comes to him acquires asceticism from both ends.
Asceticism in Islam does not mean renouncing power, wealth, or possessions. It is a journey to free the human soul from attachment to worldly desires and ego. It involves using wealth and power not for personal gain but for purposes crucial to eternal salvation. A true ascetic does not accumulate wealth for personal pleasure but to alleviate humanity’s pain, suffering, and grief. Similarly, he does not pursue power for dominance but rather to establish justice and prevent wrongdoing, contributing significantly to a peaceful society. In a Hadith narrated from the Holy Prophet (PBUH), we can read[9]:
الزَّهَادَةُ فِی الدُّنْیَا لَیْسَتْ بِتَحْرِیمِ الْحَلاَلِ، وَ لاَ إِضَاعَةِ الْمَالِ، وَلکِنِ الزَّهَادَةُ فِی الدُّنْیَا أَنْ لاَتَکُونَ بِمَا فِی یَدَیْکَ أَوْثَقُ مِنْکَ بِمَا فِی یَدِ اللّهِ;
Asceticism, at its core, is not about denying yourself what is lawful or disposing of your possessions and wealth. It is a spiritual practice involving trusting in God more than the worldly materials in your possession.
Living a simple and modest life is a common practice among devout Muslims. They choose this lifestyle to support the poor and the less fortunate in a society with a clear divide between the rich and the poor. These individuals are content with their basic needs and share their extra resources with the underprivileged people. Additionally, they live like the poorest people, so the poorest people would not feel inferior or humiliated. Once, when the Commander of Faithful, Imam Ali (AS), was asked about his reason for wearing old clothes, he replied [10]:
یَخْشَعُ لَهُ الْقَلْبُ، وَ تَذِلُّ بِهِ النَّفْسُ، وَ یَقْتَدِی بِهِ الْمُؤْمِنُونَ;
The old garment humbles the heart and the soul, and it is a lesson for believers.
“Al-Warae” (الْوَرَعُ) Piety: Imam Ali (AS), states self-restraint is a shield against sin (الْوَرَعُ جُنَّةٌ). The terms “Taqwaa” (تقوى) and “Warae” (وَرَعُ) both refer to piety, but their meanings and implications differ slightly. “Taqwaa” means exercising self-control and refraining from engaging in forbidden actions. On the other hand, “Warae” denotes the highest degree of piety, where a person not only avoids forbidden actions but also stays away from doubtful and permissible activities that may lead to sinful behavior. Individuals at the peak of righteousness refrain from any action that diverts their attention from God.
A shield is a defensive tool against offensive weapons like arrows, swords, and spears. Imam Ali (AS) likened self-constraint (الْوَرَعُ) to a shield (جُنَّةٌ) that protects virtuous people from the temptation of carnal desires and the Shaytan.
“Al-Ridda” (الرِّضَى) Satisfaction: The word “Al-Ridda” (الرِّضَى) means satisfaction and contentment. Imam Ali (AS) stated that the best companion is contentment with Allah’s (SWT) Decree (وَ نِعْمَ الْقَرِينُ الرِّضَى).
A good companion brings peace and tranquillity to a person, helps them remain patient in the face of problems, and instils a spirit of hope in them at times of despair. All these effects can be achieved by accepting divine decree with contentment. Hence, Imam Ali (AS) stated that the best companion is contentment with Allah’s (SWT) Decree (وَ نِعْمَ الْقَرِينُ الرِّضَى).
Life is a journey filled with obstacles and challenges that we must overcome. While some of our efforts may yield desirable results, others may not. Regrettably, there are times when unexpected and unpleasant accidents occur, which we cannot predict or prevent. In such situations, faithful believers seek refuge in Allah (SWT) and accept these outcomes with contentment because they believe that whatever comes from Allah (SWT) is good, even if they might perceive it otherwise. This is similar to a bitter medicine that a physician prescribes to a sick person out of love and compassion. Although the medicine is bitter, the healing is in the bitterness of the medicine, just as the acceptance of divine decree brings peace and healing to our souls.
Pillars of Faith: Imam Ali (AS) stated [11]:
أَلاِیمانُ لَهُ أَرْکانٌ أَرْبَعَةٌ التَّوَکُّلُ عَلَى اللّهِ وَ تَفْوِیضُ الْاَمْرِ إِلَى اللّهِ وَ الرِّضا بِقَضاءِ اللّهِ وَ التَّسْلِیْمُ لِأَمْرِ اللّهِ عَزَّوَجَلَّ:
Faith has four pillars: trusting in God, entrusting the affairs to God, being satisfied with Allah’s (SWT) Decree, and submitting to His command. To comprehend the meaning of this saying, one should bear in mind that the result of all our actions is in the hands of Allah (SWT)[12], as mentioned in verses 22:41 (Al-Hajj) and 31:22 (Luqman) of the Quran. The question is how strongly we believe in this fact, and this is where the concepts of Tawakul (توكل) and Tafwiyd (تفويض) come into play.
As believers, we often face trials and strive to conquer them by placing our unwavering trust in God and seeking God’s guidance to achieve triumph. This unshakeable trust in God is what we call Tawakul (توكل). Furthermore, we acknowledge that the outcome of our endeavors is in God’s hands; recognition and believing in this concept is referred to as Tafwiyd (تفويض). Therefore, Tawakul (توكل) means we put our unwavering trust in God and seek God’s guidance to achieve triumph, and Tafwiyd (تفويض) means we leave for Allah (SWT) to bring us the best outcome, regardless of our liking.
Note:
[1] https://context.reverso.net/translation/arabic-english/(العجز) inability
[2] https://hadith.inoor.ir/en/hadith/450620/explanation?rownumber=NaN
[3] https://hadith.inoor.ir/en/hadith/112314/translate?rownumber=NaN
[4] https://context.reverso.net/translation/arabic-english/(العجز)
[5] https://hadith.inoor.ir/fa/hadith/105601/translate?rownumber=NaN
[6] https://www.wikiporsesh.ir/(زهد_در_قرآن)
[7] https://ahlolbait.com/content/19055/( ترجمه-و-شرح-حکمت-439-نهج-البلاغه-بی%E2%80%8Cاعتنایی-به-داشته%E2%80%8Cها-و-نداشته%E2%80%8Cها)
[8] https://www.al-islam.org/nahjul-balagha-part-2-letters-and-sayings/selections-sayings-and-preaching-amir-al-muminin-ali#hadith-n-436
[9] https://old.makarem.ir/main.aspx?reader=1&lid=0&mid=13678&catid=6504&pid=61840 (sermon 82)
[10] https://www.hadithlib.com/hadithtxts/view/26017166
[11] https://www.hadithlib.com/hadithtxts/view/30022492
[12] And with Allah rests the outcome of (all) affairs. (وَإِلَى اللَّهِ عَاقِبَةُ الْأُمُورِ)
Part of a Series: Commentary on Imam Ali’s (AS) Nahjul-Balaghah
Banning Usury: Commentary on the Quran (Chapter 3:130-132)