Theology of 'Nahj al-Balāghah'

333 Pages·2023·2.656 MB·English + Arabic

by  Usama al-Attar

THEOLOGY OF NAHJ AL-BALĀGHAH
Submitted by Dr. Usama Al-Atar to the University of Exeter
as a thesis for the degree of
Doctor of Philosophy in Arab and Islamic Studies
In June 14, 2019

This thesis is available for Library use on the understanding that it is copyright material and that
no quotation from the thesis may be published without proper acknowledgement.

I certify that all material in this thesis which is not my own work has been identified and that no
material has previously been submitted and approved for the award of a degree by this or any
other University.

Signature: …………………………………………………………..
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ABSTRACT
Nahj al-Balāghah is a book consisting of the sermons, letters and short words of
wisdom of Imam ʿAlī ibn Abī Ṭālib (d. 40/661), compiled by the fourth century Shiʿi scholar
and poet Muḥammad ibn Ḥusayn al-Mūsawī, more commonly known as al-Sharīf al-Raḍī
(d. 406/1015). It contains important theological discussions reflecting Imamī beliefs. By
the fourth Islamic century, it was established that the core Twelver Shiʿi Imamī theology,
uṣūl al-dīn, consisted of the following: tawḥīd (monotheism), ʿadālah (divine justice),
nubūwah (prophethood), Imamah (divinely appointed leadership), and maʿād
(resurrection and the afterlife). Imam ʿAlī discussed all these topics in Nahj al-Balāghah
in a manner and style that is notably different form the language used by fourth Islamic
century theologians.
This thesis is the first work in English that explores the five uṣūl al-dīn as discussed
in Nahj al-Balāghah. The first chapter introduces this work and gives an overview of Imam
ʿAlī, al-Sharīf al-Raḍī, Nahj al-Balāghah, and the methodology of the work. Chapter 2
examines the main theological topics that were discussed in the third and fourth Islamic
centuries. It also critiques two major works and refutes the idea that Shiʿi scholars such
as al-Shaykh al-Mufīd (d. 413/1022) and al-Sharīf al-Murtaḍā (d. 436/1044) were
influenced by Muʿtazilī ideologies. Chapter 3 explores tawḥīd in Nahj al-Balāghah while
also comparing Shiʿi beliefs to those of Muʿtazilīs and Ashʿarīs. Chapter 4 reviews the
concept of ʿadālah in Nahj al-Balāghah and considers the Imamī stand versus Muʿtazilī
and Ashʿarī theologies. Chapter 5 looks at nubūwah in Nahj al-Balāghah, and it shows that
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the topics mentioned by Imam ʿAlī form the basis for al-Sharīf al-Murtaḍā’s description of
the qualities of prophets. Chapter 6 is about Imamah in Nahj al-Balāghah, which is the
most contentious issue discussed by early Shiʿi theologians, and arguably the first to be
debated immediately after the death of the Prophet Muḥammad. Chapter 7 discusses the
concept of maʿād in the Nahj, and how Imam ʿAlī revolves the essence of life around God-
wariness (taqwā Allāh) and achieving the pleasure of God. The belief in the Hereafter
encourages a person to have a virtuous character and drives one to implement justice in
all one’s interactions.
This dissertation is among the few works in western scholarship that investigates
Nahj al-Balāghah, one of the most important books in Shiʿi Islam. It demonstrates that
Imam ʿAlī discussed important theological themes long before they were explored by
early Muslim theologians. It shows that concepts such as God and His attributes, free will
and predetermination, the essence of prophethood and Imamah, as well as death,
physical resurrection and the afterlife are all explored in Nahj al-Balāghah. This
establishes Imam ʿAlī as the founder of ʿilm al-kalām, and his inevitable influence can be
observed in Muʿtazilī theology. Instead of studying theology per early theologians and
scholars, this thesis derives theological understanding directly from the words of Imam
ʿAlī. The thesis concludes that the core of the entire corpus of Twelver Imamī Shiʿi belief
is presented in Nahj al-Balāghah, providing a solid foundational basis for the followers of
Imam ʿAlī.

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Keywords: Nahj al-Balāghah, Imam ʿAlī, theology, kalām, tawḥīd (monotheism),
ʿadālah (divine justice), nubūwah (prophethood), Imamah (divinely appointed
leadership), maʿād (resurrection and the afterlife), Qur’ān, Sahrīf al-Raḍī, Sharīf al-
Murtaḍā, Shiʿa, Muʿtazila, Ashāʿira
Subject Terms: Nahj al-Balāghah, Imam ʿAlī, tawḥīd, ʿadālah, nubūwah, Imamah, maʿād

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DEDICATION
To my Master, and the Master of the Believers, Imam ʿAlī ibn Abī Ṭālib (ʿalaihi
assalam). Please accept this insignificant contribution in your praise and grant me your
intercession (shafāʿah).
ﱠ ْ 8 َ ﱠ َ َ َ َ ْ 8 8 ْ 8 َ ْ ُ َ ْ َ ﱡ ﱡ: 8 ْ َ ﱠ َ ُ ﱡ
نإِ ﺎﻨﻴﻠﻋ قﺪﺼﺗ و ﻞIHﻟا ﺎﻨﻟ فِ وﺄﻓ ةٍﺎﺟﺰﻣ ﺔٍ ﻋﺎﻀ?ِ ﺑِ ﺎﻨﺌﺟِ و 9ﻟا ﺎﻨﻠﻫأ و ﺎﻨﺴﻣ ﺰ,+ﻌﻟا ﺎﻬﻳأ ﺎ!
: ﱢ َ َ ُ ْ َ َ
٨٨ ﺔ!ﻵا ﻒﺳﻮﻳ ةرﻮﺳ – YZﻗﺪﺼﺘﻤﻟا يﺰﺠ! R
ﻲﻟوَ وَ ﻞٍ ﺳَ ﺮﻣُ ٍﻲّ ﺒﻧ ﻞﻛ ّدوَ وَ اًﺪﻏ تﺎﺤﻟﺎﺼﻟﺎﺑ ﻰﺗأ اًﺪﺒﻋ نّ أ ﻮﻟ
ﻞِ ﻠﻣَ ﻼﺑ ﺎﻣً اﻮّ ﺻ مَ ﺎﺻ ﺎﻣ مَ ﺎﺻو ﻞِ ﺴﻛَ ﻼﺑ ﺎﻣً اﻮّ َﻗ مَ ﺎﻗ ﺎﻣ مَ ﺎﻗوَ
ﻞِ ﻌِ َﺘﻨْ ﻣُ ﺮِ ﯿْ ﻏَ فٍ ﺎﺣ ﺖِ ﯿْ َﺒﻟﺎﺑ فَ ﺎطوَ ﻦٍ ُﻨﺳُ ﻦﻣِ و ضٍ ﺮﻓ ﻦﻣ ﺞﱠ ﺣَ ﺎﻣ ﺞﱠ ﺣَ وَ
ﻞِ ﻠَﺒﻟا ﻦَ ﻣِ ﻰﺸﺨﯾ ﻻ ﺮِ ﺤْ َﺒﻟا ﻲﻓ صَ ﺎﻏو ﺪٍ ﺣَ أ ﻰﻟإ يوﺄﯾ ﻻ ﻮِّ ﺠَ ﻟا ﻲﻓ رَ ﺎطوَ
ﻞِ ﻟﺰّ ﻟا ﻦﻣ ﺎﻣً ﻮﺼﻌﻣ ﺐﻧﺬﻟا ﻦﻣ اﻮً ﻠﺧِ ًﺔﻔّﻟﺆَ ﻣُ ﺎًﻓﻻآ سﺎّﻨﻟا ﻲﻓ شَ ﺎﻋوَ
ﻞِ ﺴَ َﻌﻟﺎﺑ ﺮﱠ ُﺒﻟا ﻦَ ﯿﺴﺋﺎﺒﻟا ﻢُ ﻌِ ﻄُﯾوَ ﻢﮭﻠﻛ ِجﺎﺒﯾﺪﻟا ﻦﻣ ﻰﻣﺎﺘﯿﻟا ﻮﺴﻜﯾ
ﻲﻠﻋ ﻦﯿﻨﻣﺆﻤﻟا ﺮﯿﻣأ ﺐِّ ﺤُ ِﺑ ّﻻإ ﺎًﻌﻔﺘﻨﻣ ﺮِ ﺸﺤَ ﻟا ﻲﻓ ﷲ ﺪﻨﻋ نﺎﻛ ﺎﻣ
(ﮫﯿﻠﻋ ﻰﻟﺎﻌﺗ ﷲ ناﻮﺿر ﻲﺳﻮﻄﻟا ﻦﯾﺪﻟا ﺮﯿﺼﻨﻟ)
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ACKNOWLEDGEMENTS
First and foremost, I thank Allāh (subhanahu wa taʿālā), for all his blessings and
favours upon me, and then I thank His holy Messenger, Muḥammad (ṣalla Allāhu ʿalaihi
wa ālihi wa sallam), who is the first, purest, and greatest of all of Allāh’s creation, and the
seal of the Prophets. My gratitude extends to the holy Ahlulbayt (ʿalaihim assalam), the
family of the Prophet (ṣalla Allāhu ʿalaihi wa ālihi wa sallam), the impeccables whom Allāh
(subhanahu wa taʿālā) removed all impurities away from them and purified them a
thorough purification. I am honoured to be their humble servant and pray to Allāh
(subhanahu wa taʿālā) they accept this insignificant contribution from me.
Second, I would like to thank my respected parents, especially my belated mother.
She put much effort in raising me loving Imam ʿAlī and always encouraged me in serving
the Ahlulbayt (ʿalaihim assalam). She always demonstrated her continued pride in me,
my work and my services. Whenever I appeared on television, she would make sure to
listen attentively to me and would call her friends and talk to them about me. She
witnessed me achieving my first Ph.D. in 2010, and I had truly wished she can be in
attendance to witness me holding my second Ph.D. Nonetheless, while she may not be
here in person to see me, I am sure her pure soul is praying for me. I genuinely miss her,
may Allāh (subhanahu wa taʿālā) bless her soul and keep her with the honourable, Lady
Fāṭimah al-Zahrā’ (ʿalaiha assalam).
Third, I would like to express my heartfelt gratitude to my respected wife, Dhamya
Hussein. Since our marriage, she stood by me, giving me her unconditional support
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through all the ups and downs of life. She sacrificed her degree to look after our children,
and so that I can achieve mine. She is my partner in my first Ph.D. in chemistry from Simon
Fraser University, my Master of Science in Education degree from Niagara University, and
in this Ph.D. in theology from the University of Exeter as well. I truly pray that Allāh
(subhanahu wa taʿālā) brings peace, joy and comfort to her heart, and grants her the
intercession of Ahlulbayt (ʿalaihim assalam) in this world, in the grave and in the
Hereafter. Moreover, I would also like to thank my lovely children, Noorfatemah,
Hudafatemah and Muhammadali, who spent months without having me at home, while I
was working on this thesis, patiently waiting for me to complete it, so they can have my
undivided attention. May Allāh (subhanahu wa taʿālā) make them among the sincere Shiʿa
of Imam ʿAlī (ʿalaihi assalam) and grant them success in this world and in the Hereafter.
Fourth, I would like to thank Ayatullāh Sayyid Dr. Fadhel Al-Milani, my teacher of
Islamic theology, and whom I troubled frequently with all kinds of questions. He helped
me tremendously, especially in the initial stages of this thesis, until I was able to get up
on my feet and run with it. I truly admire his knowledge, as well as his wonderful manners
and character. In addition, I would also like to express my sincere gratitude to my other
teacher, Ayatullāh Sayyid Murtadha Al-Qazwini, who taught me Arabic, Qur’ānic
interpretation and Islamic jurisprudence. The most important lesson, however, that
Ayatullāh Al-Qazwini taught me was humbleness. He is so well-mannered that I am always
humbled by his magnificent character. While residing in Los Angeles, California, he used
to take time off his busy schedule every Saturday to come to the City of Knowledge school
that he founded, to teach me there. He encouraged me to become a religious scholar and
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I had the honour of having him crown me with the turban (ʿimamah) at the holy shrine of
Imam Ḥusayn (ʿalaihi assalam) on the 26th day of the month of Ṣafar 1435 A.H. (December
30th, 2013) in the holy city of Karbala. He left a great positive mark on me that I am forever
grateful. I would also like to thank Ayatullāh Shaykh Abdulkarim Al-Hairy of Karbala for
the fruitful discussions I had with him about theology. These great scholars are truly
inspirational, and I pray to Allāh (subhanahu wa taʿālā) to grant them the intercession of
Ahlulbayt (ʿalaihim assalam) and help me to become as knowledgeable and humble as
they are. Another leader I wish to acknowledge is Sayyid Moustafa Al-Qazwini, son of
Ayatullāh Sayyid Murtadha Al-Qazwini, for his encouragement back in 1996 for me to
become a religious speaker. His motivational remarks inspired me to become a globally
recognized speaker.
Fifth, I would like to thank my supervisor, Dr. Sajjad Rizvi for his continued
guidance and help, and for all the wonderful discussions we had. He tried to
accommodate me as much as he could, inviting me several times to meet at his residence,
and working around my busy schedule. May Allāh (subhanahu wa taʿālā) grant him the
intercession of Ahlulbayt (ʿalaihim assalam).
Sixth, I would like to thank all those who helped me throughout this work.
Specially to note are the following: Dr. Liaket Takim, for all his advice and help, Shaykh Dr.
Vinay Khetia for the wonderful discussions, and Mrs. Saima Zaidi for taking the time to
read and edit this thesis. A special gratitude also goes to all the Mu’minīn who appreciated
this work and provided much encouragement and drive for its completion. May Allāh
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(subhanahu wa taʿālā) grant them the intercession of Imam ʿAlī (ʿalaihi assalam) in this
world, in the grave and in the Hereafter.
Seventh, I would like to thank my previous supervisors who intrigued me to
explore, research, investigate and perform critical thinking and analysis: my
undergraduate supervisor, Dr. Brian Rodrigues, my chemistry Ph.D. supervisor, Dr. Neil
Branda, my chemistry postdoc supervisor Dr. Jillian Buriak and my Master in Education
supervisor Dr. Paul Vermette.
Eighth, I would like to thank all the wonderful people who constantly attend my
lectures globally and keep me in their prayers. I would like to tell them that you are
inspirational! May Allāh (subhanahu wa taʿālā) bless you all, shower you with His infinite
mercy and grant you the intercession of Ahlulbayt (ʿalaihim assalam). Thank you!
Ninth, I am indebted in this work to al-Sharīf al-Raḍī and all the Shiʿi scholars I
referenced, especially Ṣaffār, al-Shaykh al-Kulaynī, al-Shaykh al-Ṣadūq, al-Shaykh al-
Mufīd, al-Sharīf al-Murtaḍā, al-Shaykh al-Ṭūsī, al-Muḥaqqiq al-Ḥillī and al-ʿAllāmah al-
Ḥillī. These scholars put much effort preserving the sayings of the Imams and defending
the school of Ahlulbayt (ʿalaihim assalam). Their writings have been sources of
illumination for over a millennium, and their struggles contributed to saving the rich
legacy of the school of Ahlulbayt (ʿalaihim assalam), rather Islam. I am humbled when I
see the amount of work they produced, given the circumstances they lived in and the
limitations they had. If God had not made al-Sharīf al-Raḍī as the reason for compiling
Nahj al-Balāghah, then this thesis would not have come into existence. So, my humble
gratitude to you, al-Sharīf al-Raḍī, and I will always keep you in my prayers.
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Finally, I praise Allāh Almighty (subhanahu wa taʿālā) for creating coffee and
making it permissible to drink. Indeed, it was a good companion throughout my studies
and sleepless nights. Al-Hamdulillāh!

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