86

Chapter: 3

An introduction to to the complier of Nahj al-Balâghah (Sharîf al-RaÌî).

1. Birth and Lineage

Al Sharîf al-RaÌî281

was born in the year 359 A.H. / 970 C.E. in

Baghdâd282

. His lineage connects him directly with the Prophet‘s

family. He was among the fifth generation of descendants of ×aÌrat Musa

ibn Ja‗far, the seventh Shi‗i (Shite) Imam, a direct descendant of ×aÌrat ‗Alî

.283

His lineage can be traced as: MuÍammad bin al-Husayn bin Mûsâ

bin MuÍammad bin Ibrâhîm bin Imâm Mûsâ Kâzim bin Ja‗far bin

MuÍammad bin ‗Alî bin al-Husayn ibn ‗Alî bin Abû Ùâlib284

.

One of the distinctions that al-Sharîf al-RaÌî held was that both his

paternal and maternal lineage can be traced back to Prophet‘s family. Due to

this reason, he received the title of al-Sharîf, which basically is Persian

title285

. His father was one of the most important persons of Alawis of Iraq,

who five times enjoyed the position of Naqîb (Speaker). He received equal

281

His original name was MuÍammad and kunyah Abul ×asan. He was second son of his father

and was younger to his brother al-MurtaÌa by four years. 282

Al-Tha‘alabî, Abu Mansur ‗Abd al-Malik, Yatîmah al-Dahar, Matbah al-Sadah, Egypt, 1377

A.H.; Vol. III; p. 136. 283

Idem 284

Idem 285

‗Alî-Dawânî,Sayyid RaÌî, Mu‟allife Nahj al-Balâghah, Bunyad-e-Nahj al-Balaghah, Tehran,

1359 A.H., p. 5.

87

honour and prestige during the tenure / Caliphate of Abbâsids286

and Bani

Buwaih287

.

Al-Tha‗âlîbi reports in „Yatimat al-Dahar that al-Sayyid al-Radî‘s

father held the two offices simultaneously being the Nazârat Diwân al-

Mazâlim (Headship of the highest court of appeal) as well as the office of

the chief of hujjâj (pilgrims to the Holy Ka‗bah) who was greatly honoured

at the courts of Banu ‗Abbâs and the rules of al-Dayâlimah, and was entitled

as „al-Ùâhir al-„Awhad and Dhû al-Manâqib288

. Bahâ‘ al-Dawlah al-

Daylamî called him al-Ùâhir al-Awhad, which means ‗Uniquely purified‘.

Besides, performing the role of Naqîb, he also occasionally performed duties

of political significance.This political influence brought him in

imprisonment in fort in Fars, where he underwent the hardships of prison

life for seven years289

.

His (al-RaÌî‘s) mother‘s name was Fâtimah, who also descended from

a respected and noble family. His father ×usayn bin al-×asan al-NâÎir was

the descendant of the second son of al-Imrân ‗Ali ibn al-Husayn . He was

Sâhib al-Dîlam (the Prime Minister of Dîlam). Al-Sayyid al-MurtaÌa (al-

RaÌî‘s brother) writes about the genealogy of his mother Fatima that she was

daughter of Abu MuÍammad al-×usayn al-NâÎir (al-Øaghîr) ibn Abî al-

×usayn AÍmad ibn Abî MuÍammad al-×asan al-Nâsir al-Kabîr (the

286

Ibn Abi al-Hadid, SharÍ Nahj al-Balaghah,Dar al-Kutub al-Arabiah al-Kubra, Egypt, n.d., Vol.

I, p. 10. 287

Banû Buwaih was a dynasty which controlled Iraq and Persia from 320 AH / 932 CE to 447

AH / 1062 C.E. These were Daylamis, a Turkic people who had settled around the Caspian Sea.

They ruled after Abbasids. The chief of Buwaihid under the title of Amîr al-‗Umarâ (prince of

princes). The Buwaihids were replaced by other dynasties who divided up the areas formerly

under their control; the Saljuqs ruled in the West, and eventually the Ghaznavids in the east. (The

Concise Encyclopeadia of Islam,Ed.Cyril Glasse Stacey International London.,1989 P. 80) 288

‗Alî Dawâni, op. cit., p. 7 289

Ibid., pp. 6-11.

88

conqueror and ruler of Daylam) ibn al-×usayn ibn ‗Umar al ‗Ashraf ibn ‗Alî

ibn al-×usayn ibn ‗Alî ibn Abî Ùâlib290

.

Al-RaÌî‘s maternal grandfather was a great scholar, poet and writer

among the Alawîs and was bestowed with the title of al-Nâsir-Lil ×aqq, i.e.,

Protector of Truth291

.

From his mother‘s side al- RaÌî belonged to a lineage that was more

distinguished for its political activities. His grandfather (maternal) was a

pious and respected man. He was held in high esteem and likewise his

grandfather (paternal) had been appointed to the office of Naqîb.Al-RaÌî‘s

great grandfather (maternal) served as a commander in his father‘s army and

was known for both his valour and virtue292

. The maternal grandfather of

Sayyid al- Radî was also the main figure in propagating Islâm among the

Daylamis, when he himself conquered Daylam293

. He was misunderstood for

supporting Dâ‗is of the Zaydî rule and being instrumental in laying the

foundation of Zaydî1 dynasty. Thus he was identified as Zaydî by many

historians.2

2. Education

290

Ibid., p. 14. 291

Ibn Abî al-Hadîd, op. cit.., p. 10. 292

‗Alî Dawânî; op. cit., p. 14. 293

Idem 1 Zaydiyyah is a branch of the Shi‘i arising out of the abortive revolt of Zayd bin ‗Ali bin al-

Husayn in Kufa in 122/740.During the preparations for the revolt,a part of the Kufan Shi‘a

withdrew their support from Zayd in protest against his refusal to condemn unconditionally the

early caliphs Proceeding ‗Ali and backed Zayd‘s nephew Ja‘far al –Sadiq as their Imam.This

schism led to a lasting division of the Shi‘a into a radical and a moderate wing in terms of their

religious break with the sunni Muslim community.The Zaydiyya, as the moderates, did not

classify the Sunni Muslims generally as infidels.

(The Encyclopeadia of Islam,Ed. E.J.Brill,Vol XI,Leiden 2002). 2Ibid, pp. 16-17.

3 Idem

4Idem

89

It has been well said that the first teacher of the child is his mother and

same is the case with al-Sharif al- Radî. His mother Fâtimah bint al-Dâ‗î al-

Saghîr was a learned and pious lady, who brought her children (two sons and

daughters) up with care and arranged for their proper education during the

seventh year imprisonment of her husband.3

On her demand Shaykh al-Mufîd, one of the prominent teachers of al-

RaÌî, wrote a book, AÍkâm al-Nisâ on Islamic Law, which served as a guide

for women4. In a way, al-RaÌî and his elder brother (Al-Sharîf al-MurtaÌâ)

got their primary education from their mother. While extolling her piety Ibn

Abî al-Hadîd comments in SharÍ Nahj al-Balaghah that once Shaykh al-

Mufîd had a dream in which he sighted ×aÌrat Fâtimah (Rad.A) (Prophet‘s

daughter) bringing her two sons, Imâm ×asan and Imâm ×usayn

to him to teach them. The next morning Fâtimah (mother of al-RaÌî)

brought her two sons al-Radi and al-MurtaÌâ to Shaykh al-Mufid‘s place for

education and guidance.294

Along with the moral guidance and fine upbringing by such pure and

high ranking parents, al-RaÌî also got teachers who were acknowledged as

perfect experts and leaders in their fields. Some of them are mentioned

below:

1. Abû Sa‗îd al-×asan ibn ‗Abdullah ibn Marzbân ibn al-Sirâfî was a perfect

teacher in Arabic grammar, language and rhyme from whom al- RaÌî

studied in his childhood295

.

2. Ibrâhîm bin AÍmad bin MuÍammad al-Ùabarî al-Mâlikî, was a

theologian, traditionalist of great standing and patron of knowledge as

294

Ibid,pp.11-12 295

Ibn Khallikan,Wafâyat al-Ayân,Vol.II,n.d.,1299,p.3

90

well as discerner of merit. Under him al- RaÌî studied lessons in Qur‟ân

in the childhood296.

3. Al-QâÌî ‗Abd al-Jabbâr al-Mu‗tazillî, under whom he studied SharÍ al

„Usûl al-Khamsah and Kitâb al-„Umdah.

4. Abû MuÍammad al-‗Asadî al-‗Akfani Abû al-×asan ‗Alî bin ‗Isâ al-

Rummânî, Abû al-FatÍ ‗Uthmân ibn Jinnî and Ibn Nubâtah taught literary

sciences to al-RaÌi.

5. MuÍammad ibn ‗Imrân al-‗Abbâs al-Marzabânî and Abû Mûsâ Hârûn ibn

Mûsâ al-Tal‗akbarî taught him ×adîth297

.

6. Shaykh al-Mufîd whose original name was MuÍammad bin al-Nû‗mân

bin ‗Abd al-Salâm298

was the teacher of Fiqh (Islamic Jurisprudence),

and taught both al- Radî and his brother (al-MurtaÌâ).Besides al-Shaykh

al-Mufîd, MuÍammad ibn al-‗Abbâs al-Khwârizmî also taught al- RaÌî

the lessons of Fiqh.

7. Abû Hafs ‗Umar ibn Ibrâhîm al-Kinânî was al-RaÌî‘s teacher who taught

him qira‟h and the Qur‟ân299

.

His other teachers include: Abû ‗Alî al-×asan ibn AÍmad al-Fârsî, who

was a Mu‗tazilli, Abu al-×asan al-Karkhî and ‗Alî ibn Isâ ibn ØâliÍ al-

Rub‗î300

.

In brief, al-RaÌî had the combination of the teachers from different

schools of thought whose influence on al-RaÌî finds elaboration in the later

296 Ibn Abî al-Hadîd,op.cit.,Vol.I, p.11 297

‗Alî Dawânî, op. cit.,pp. 27-37. 298

He is regarded as one of the foremost and great scholars of his times.He was a great

theologian,traditionalist having the deep understanding of Fiqh(Isalmic jurisptudence).He has

written around two hundred books on various Isalmic sciences.( Ibn Abî al-Hadîd,op.cit,Vol.I,

p.4) 299

‗Alî Dawânî,op. cit. 300

Idem

91

part of this chapter. His genius came to the notice of his family and teachers

at a very young age. He started composing poetry at the tender age of nine.

His wit and alert mind surprised all. He went to different teachers to study

various branches of Islamic Sciences301

.

Most of his teachers were eminent scholars and Arabic writers, whose

teachings had a great influence on his mind. Therefore, he started teaching at

the young age of seventeen years, when he was studying himself. He

completed his education at the age of twenty. Soon, he emerged as a scholar,

commentator of the Qur‟ân, thinker and poet. He was a poet of par-

excellence who overshadowed in all other fields302

.

Al-RaÌî was an intelligent person who had memorized the Qur‟ân in a

very short period303

. The scholars and students of that period were capable

enough to accommodate the teachers of various schools of thought. This is

the logic behind acceptance of Sunni and Mu‗tazilli teachers by al-RaÌî. Al-

RaÌî had intimate friendly relations of mutual respect and love with eminent

contemporary scholars, poets and writers professing different faiths, which

was an indication of his broad humanism and tolerance304

.

His broadmindedness and tolerance were reflected in his appreciation

of both Muslim and non-Muslim scholarship305

.

3. An Honourable Figure

301

‗Alî Dawânî;,op. cit., p. 24. 302

Idem 303

Al-Baghdâdî Khâtib,Tarîkh Baghdâd, Matba‘h al-Sa‘adah, Egypt, 1931, Vol. II, p. 246. 304

‗Alî Dawânî, op. cit., p. 62.. 305

Idem

92

Al-RaÌî was characterized by self-respect, large heartedness and great

vision. Honesty reflected in his character from the very beginning when he

achieved a social position.Throughout his life, despite extreme insistence of

Banu Buwaih, he never accepted any reward or benefit from them, nor did

he allow any bending of his soul or diminution in his bearing by rendering

himself under anyone‘s obligation. He even returned all the gifts and

pensions which were awarded to his father306

.

Besides, a house was gifted to him during his father‘s imprisonment,

by his teacher Abu Ibrâhîm ibn AÍmad al-Ùabarî, a Sunni Mâliki Faqîh

(jurist) when the later came to know that his calibrous pupil had no residence

of his own307

. This very self-respect had, even during youth raised him to

that pinnacle of prestige and greatness, which is generally the last stage of

age long attainment. Hence he won the respect and regard from the rulers at

a very young age308

. In 388 A.H., he was honoured with the position of

Naqîb (Speakership of family of Abu Talib and leadership of ×ajj) like his

father309

.

During those days either of these positions had been regarded very

high, particularly, the position of Naqîb was so grand and superior that the

speaker enjoyed the authority for ordering of punishment, execution of

religious legal decrees, settlement of mutual disputes and other powers of

this type. He was further, given the respect from Baha‘ud Dawlah by

awarding with the title of al-Radî and again with al-Sharif in 401 A.H.310

.

306

Ibn Abî al-Hadîd, op. cit, Vol. I, p. 11. 307

‗Alî Dawânî, op. cit., p. 7. 308

Tha‘alibi, op. cit., Vol. III, p. 137. 309

Ibn Khallikân, op. cit., Vol. II, p. 2. 310

Daira-e-Ma‗arif Islamiyah (Lahore: Danishgah Punjab), 1975, Vol. XII, p. 721.

93

According to Hasan Zayyat, he was later sacked from these positions by

Qâdir Billah due to his inclination towards Fatimis311

.

4. Works of Al-RaÌî

Despite his short span of life, al-RaÌî authored books on different

subjects covering a vast field of Islamic Studies and literature. He occupied

an eminent place in Arabic poetry and played a significant role in the

development of Arabic literature. In fact, he was a multidimensional

personality, because simultaneously he was a great poet, skilled writer, high

ranking orator, expert in grammar with a good knowledge of the Qur‟ân312

.

His works on the Qur‟ân and ×adîth mainly deal with the issues of

literary significance such as poetic devices and figures of speech. Even his

greatest work Nahj al-Balâghah was compiled with a view to put together

the best pieces of ×aÌrat ‗Alî‘s (Rad.A) writings and sermons from a literary

angle313

.

In brief he was a true scholar of great caliber. He wrote and compiled

more than eighteen books on different topics such as Qur‟ân, ×adîth, Fiqh,

Literature and History. His major works can be summarized as:

1. Khasâ‟is al-„A‟immah: It was the first work of al-RaÌî which deals with

the distinguishing qualities and traits of the Twelve „A‟immah314

. This book

consists of the biography and characteristics of ×aÌrat ‗Alî‘s (Rad.A)315

. He

has mentioned this work in his own introduction to the Nahj al-Balâghah,

311

Carl Brockelmann, Târîkh al-Adab al-Arabi,Dâr al-Ma‗arif; Egypt, 1968, Vol. XII, p. 285. 312

Ibn Khallikân. op. cit.. Vol. II. p. 3 and Khatib al-Baghdadi. op. cit.. Vol. II. p. 246. 313

‗Alî Dawânî, op. cit., pp. 99-102. 314

Plural of Imâm 315

Idem

94

where in he affirms that he compiled it in his youth. Regarding this book

RaÌî writes in the preface of Nahj al-Balâghah316

.

In my early age at the dawn of youth I commenced writing a

book on the characteristics of „A‟immah (khasâ‘is al-‗A‘immah)

covering the account of their virtues and masterpieces of their

utterances. The purpose of the compilation was started by me in the

beginning of the book. There in I completed the portion dealing with

the account of Amîr al-Mu‘minîn, but I could not finish that part

concerning other Imams due to impediments of the time and

obstacles of the days.

There is a manuscript of this book in Raza Library, Rampur317

.

2. Talkhîs al-Bayân „an Majâzât al-Qur‟ân: This book is based on

metaphorical and figurative expressions of the Qur‟ân with unprecedented

insight and breath of knowledge318

.

It also deals with the Prophet‘s Traditions. In the introduction

of this book al-RaÌî writes, ―These two works reflect the guiding light that

leads people from darkness towards the light and illuminates their path.

These represent two virgin fields which remained unexplored till now, and I

was the first person to touch them‖319

.

Ibn Khallikân acknowledges this as a work unparallel in its

uniqueness320

.

Talkhîs al-Bayân, cannot be considered a book of exegesis in the strict sense

of the term because al-RaÌî did not comment upon all the Qur‟ânic verses

one by one, but he selected only those verses of the Qur‟ân for interpretation

316

Sharif al-Radi,op.cit.,Vol.I,p. 113. 317

Imtiyaz ‗Alî Arshî,Istinâd-i-Nahj al-Balâghah, Urdu, Lahore, 1976, p. 18. 318

Ibn Khallikân, op.cit., Vol. II, p. 4. 319

‗Alî Dawânî, op.cit., pp. 99-102. 320

Ibn Khallikan, op.cit., p. 4.

95

that had some metaphorical import. He even totally ignored some chapters

of the Qur‟ân, as they did not contain any verse having metaphorical

significance. His training and close contact with the eminent scholars of

Arabic language and literature enabled him to deal with the intricate

meanings of Qur‟ânic metaphors. Discussing various meanings of a verse or

a phrase in detail al-RaÌî gives reasons for referring a particular

interpretation to other possible interpretations321

.

3. Majâzât al-„AÏhar al-Nabawiyyah: This book was written on the pattern

of Talkhîs al-Bayân fi Majâzât al-Qur‟ân, with the purpose of interpreting

the metaphorical import of the sayings of Prophet MuÍammad .322

This book was first printed in Baghdâd with the efforts of Sayyid ×asan al-

Kâzimî, a new edition of it with notes by MaÍmûd Mustafa was recently

published from Egypt323

.It has been quoted by Najjashi and others and has

been published from Beirut and Egypt324

.

4. Haqâ‟iq al-Ta‟wil fi Mutashâbih al-Tanzîl: This is an exegesis written by

al-Radî. At one place in Majâzât al‟âÏhâr al-Nabawiyyah, al-Radî refers to it

by the title Haqâ‟iq al-Ta„wîl, and at another place he referred to it as a

larger book on Mutashâbihat of the Qur‘ân325

.

Al-Najjashi quotes it by the title Haqâ‟iq al-Tanzil as his commentary

on the Qur‟ân and has been published from Najaf (Iraq) in 1937326

. Al-Jinnî,

321

MuÍammad ‗Alawi Muqaddam, Muqayaseh-ye-Majazal Qur‟ân Abu Ubaydah wa Talkhis al-

Bayan Sayyid Sharîf RaÌî, presented at the Sixth Nahj al-Balâghah Conference held in Isfan

1364, Sham at-Tehran. 322

Brocklemann, op. cit., Vol. II, p. 64. 323

Wahid Akhtar, The Early Imamiyyah Shiite Thinkers, Ashish Publishing House Punjabi Bagh

New Delhi, 1988, p. 138 Brocklemann, op. cit., Vol. II, p. 64. 324

Imtiyaz Ali Arshi Khan, op. cit., p. 20.. 325

Brocklemann, op. cit. 326

Imtiyaz Ali Arshi Khan, op. cit., p. 19.

96

the teacher of al-RaÌî writes that it is rather difficult to find a book like this

concerning the meaning of the Qur‟ân.

AÍmad ibn ‗Alî Dâwûdî narrates from Abu al-×asan al- ‗Umarî who

said, ―I have seen one volume of an exegesis of the Qur‟ân ascribed to al-

RaÌî…, which was said to be greater than the tafsîr written by Abu Ja‗far al-

Tabari (al-Tusi)327

.

5.Ma„âni al-Qur‟ân: This is al-Radî‘s third work on the Qur‟ân. Ibn Shahr is

of the view that it might be same book, which is mentioned by al-‗Umarî328

.

According to al-Baghdâdî and Ibn Khallikân, this commentary on the

Qur‟ân shows al-Radî‘s extensive knowledge of grammar and philology and

it is difficult to bring out its equal329

.

6. Akbâr Qudât Baghdâd: This book seems to be about the QuÌât (judges) of

Baghdad, probably a historical account not extant now330

.

7. Ta„lîq Khilâf al-Fuqâh: The book is about the Fiqh (Jurisprudence),

which is extinct now331

.

8. Ta„lîqat al-‟Idâh: This is a commentary written by al-RaÌî on the ‗Idâh the

original work of Abu ‗Alî al-Fârisî.

9. Mukhtâr Shi„r ibn Ishâq al-Sâbî: This work is based on al-Sâbî‘s poetry.

327

‗Alî Dawânî, op. cit., Vol. III, p. 81. 328

Idem.. 329

Al-Baghdadi, op. cit., p. 246, See also Ibn Khallikan, op. cit., Vol. II, p. 3. 330

‗Alî Dawânî, op. cit. 331

Ajaz Husain al-Kinturi, Kashf al-Hujub wa al-Astar an Asma al-Kutub wa al Asfar, Calcutta,

1330, p. 125.

97

10. Al-Jayyid min Sh„ir ibn al-Hajjaj: This book is based on selection of Ibn

al-Hajjâj‘s poetry also known as al-×asan min Shi‗r al-Husayn. Al-×usayn

being the name of Ibn al-Hajjâj332

.

11. Al-Ziyadat fi Shir Abi Tammâm: It comprises the poetry of Habib ibn

Aws al-Tâ‘i, known as Abu Tammâm. He was a leader of Shiah as reported

by al-Jâhîd. He died during the reign of al-Wâthiq bi Allâh in the year 228

A.H. / 842-43 C.E. or 231 A.H. / 845-46 C.E. at Mosul333

.

12. A bunch of letters exchanged between al-RaÌî and Abu Ishâq al-Sâbî was

said to be in three volumes. It could have been one of the rare collections of

its own type if it would have been extant.

13. One of the works of al-RaÌî is the biography of his father, al-Ùâhir Dhû

al-Manâqib. He wrote this biography at the age of twenty in the year 379

A.H. / 989-90 C.E.

14. Diwân Shi„r: It is among one of the poetic works collected by al-RaÌî in

four volumes334

.

Al-RaÌî also occupied an eminent place in Arabic poetry, and is one of

the best poets of his times. He had begun to compose, the verses

immediately after the tenth year of his age335

.

The literary critics have held the view that al-RaÌî was Ashra‟r-i-

Quraysh, which means the eminent poet of Quraysh. His compositions were

332

Ibid., p. 494. 333

Ibid., p. 305. 334

‗Alî Dawânî, op. cit. 335

Tha‘alibî, op. cit.,Vol. III, p. 136.

98

very brilliant as well as prolific336

. Abu ×âkim al-Khairî had compiled his

masterpieces in four big volumes337

. It has been published from Beirut twice

in two big volumes in 1890-92 and 1961 and from Mumbai in one volume in

1889338

.

5. As a Poet

So far as his poetic style is concerned, he had a vigorous poetic talent

and powerful and effective style. His expression on the whole is clear

dignified even elegant. He used beautiful similies and metaphors.

Apart from Shi‗i „Ulamâ‟, who have been paying rich tributes to al-

RaÌî for centuries, Sunni scholars are also among his admirers and have

mentioned his name with great honour with particular reference to his

mastery of Arabic language and his genius as a poet. His contemporary

Sunni scholar, Abu ManÎûr Abd al-Malik ibn MuÍammad al-Nishâbûrî al-

Tha‘alibî, in his book entitled, Yatimat al-Dahr, a bibliography of

contemporary poets and writers describe al-RaÌî as a poet in the following

words:

Today, he among all his contemporaries is the most learned

and unique and noble of both sides, maternal and paternal, among

the Sâdât of Iraq. Besides his lineal ascendancy and sterling

qualities, he is adorned with good manners and politeness and

innumerable excellence. He has got full share in all kinds of laudable

qualities and virtues. He is the greatest among the Tâlibiyyin poets

of the past and present ages, though innumerable great poets are

336

Al-Baghdadi, op. cit., Vol. II, p. 246. 337

Ibn Khallikân, op. cit., Vol.II, p. 3. 338

Daira-e-Ma‘arif Islamiyah, Vol. XI, p. 722.

99

included in them such as al-Hamânî, Ibn Tabâ Tabâ‘ and Ibn al-

Nâsir. And if I say that he is the greatest poet of Qurayshi, it will not

be an exaggeration at all. I cannot name any poet of our age who can

compose elegies better than him… His collection of poetry is huge

and consists of four volumes, the major part of which is

available…339

Al -KhâÏib al-Baghdâdî, a junior contemporary of al-RaÌî in his

Tarikh Baghdâd has mentioned him (al-RaÌî) as an excellent poet340

.

Abu ‗Abdullah Muhammad ibn ‗Abd Allah is reported to have said on

the authority of Abû al-Hasan ibn Mahfûz that a group of literary scholars

held that al-RaÌî was superior to all the poets of the Quraysh. He further adds

that undoubtedly Quraysh produced a good number of poets, but their output

was small in quantity. Simultaneously, the poet with high authority and

being most prolific could not be found except al-RaÌî341

. Scholars like Abu

al-Farâj al-Jawzi, Ibn Athîr al Jazari, Ibn Abi al-Hadîd al-Mu‗tazili and

others have similarly scrutinized al-RaÌî‘s great skill and creativity in

poetry342

.

Even the scholars like Ibn Khallikân, who doubted Nahj al-Balâghah

being attributed to ×aÌrat ‗Alî (Rad.A), praises al-RaÌî in his voluminous

treasure Wafâyât al-Ayân wa Anbâ‟ abna al-Zamân in the following words:

Writing the book on the exposition of the meaning of Qur‟ân is the

proof of the wide span of his (al-Radî) knowledge in Arabic grammar,

syntax and lexicography. He also authored a book having unprecedented

excellence in its field in the name of Majâzât al-Qur‟ân (Figures of Speech 339

Ta‘alibi, op. cit., Vol. III, p. 136. 340

Al-Baghdadi, op. cit., Vol. II, p. 246. 341

Idem 342

‗Alî Dawânî, op. cit., pp. 81-82.

100

in the Qur‟ân) praising his poetical works, he Ibn Khallikân further adds that

scholars attempted to compile a collection of is (al-RaÌî) poetical works,

among them the best one is that which is compiled by Abû al-×âkim al-

Khayrî…343

Al-RaÌî‘s earlier biographers have mentioned almost his poetical

works in four volumes. They also regard al-Radî unique in his Arabic poetry

because of his style, which is a synthesis of artistic beauty and scholarship.

Among these biographies, AÍmad Ibn ‗Alî Dâwûdi al-×asanî, author of

‗Umdat al-Matâlib, being himself a descendant of Abu Ùâlib quoting Abû

al-×asan al-‗Umari writes:

Al-RaÌî‘s poetry is well known. He is the most eminent

among the poets of Quraysh. It is enough to know that in the

tribe of Quraysh a number of renowned poets were born,

including Hârith ibn Hishâm, Hubayrah ibn Abi Wahab, ‗Umar

ibn Rabi‗ah and Abu Dhuhayl, Muhammad al-Jumânî and Ibn

Tabâ Tabâ‘ al-Isfahani344

.

‗Alî Dawânî quoting al-Allâma al- ‗Amînî, who writes in his book,

Al-Ghadir, that despite his greatness as a poet al-Radî never considered

poetry to be a matter of pride for himself, but regarded it as a means to attain

his ultimate goal345

. When Dr Zaki Mubârak was invited by Baghdad

University to deliver lectures Arab poets, he termed, al-RaÌî as the greatest

among them and praised him346

.

343

Ibid., p. 83. 344

Ibid., pp. 43-44. 345

Ibid., p. 44. 346

Ibid., p. 45.

101

Al-RaÌî‘s poetry is not blotted with any form of lampoon. Despite

holding the highest religious honour and position, that is Niqâbat al-‟Ashraf,

he stands out as the best among the greatest poets who ever talked about

beauty and love. Al-RaÌî is unparallel among the poets in his qasâid known

as Hijâziyyat, particularly when he composes verses in the praise of eye and

the heart. It could be discerned that he has excelled in his treatment of the

theme of truthfulness and it posed a challengeing task for his successors to

surpass him. Dr. Zaki Mubarak while making momentous remarks about his

(al-RaÌî) poetry holds that it could not rather be found in the entire history of

Arabic poetry anyone who took up the theme of nobility and greatness at the

same level at which al-RaÌî treated it, and other tongue could express them

in a language better than that of al-RaÌî347

.

Hannâ al-Fakhûrî, in Tarikh Adabiyyat-i-Arab, mentions al-RaÌî‘s

name among the greatest of Arab poets348

. Devoting a full chapter to al-

RaÌî‘s contribution to Arabic poetry, Fakhûrî gives a brief account of his

political influence, confirming the view that he was considered to be a

personage deserving to occupy the high office of the Khilâfah349

.

Literary critics acknowledge al-RaÌî‘s elegiacal works as his best,

which still remain unsurpassed in Arabic poetry. J. M. ‗Abd al-Jalîl refers to

al-RaÌî among the choicest of the best poets of the Abbâsî period350

.

6. Sharîf RaÌî and Nahj al-Balâghah

347

‗Alî Dawânî; op. cit., p. 49; also Dr. Zaki Mubarak; „Abqariyyat al-Sharif al-Radî; The

lectures of Prof. Zaki Mubarak were delivered at Baghdad University during 1357/1938,

published from Cairo in two volumes on the occasion of the 10th Birth Centenary of al-Radî in

1359/1940. 348

J. M. Abd al-Jalil, Tarikh-i-Adabiyyate „Arab, Persian trans. Dr. Adharnush, Tehran:

Intisharat-e-Amir Kabir, 1363, Sham, p. 190. 349

Ibid., p. 433. 350

J. M. ‗Abd al-Jalîl,op.cit..

102

Besides all the works compiled by al-RaÌî, Nahj al-Balâghah, ranks the

highest, where in he has put together in one collection the invaluable jewels

of ×aÌrat ‗Alî‘s (Rad.A) sermons, letters and sayings. Some historians like

Ibn Khallikân351

, Ibn al-Athîr, Dhahâbî, and Ibn ×ajar al-Asqalânî352

attributed Nahj al-Balâghah to Sharîf MurtaÌâ, the elder brother of al-RaÌî

and raised the controversy regarding its compiler, though majority of the

historians and critics consider al-RaÌî as its compiler.

In this respect Imtiyaz ‗Alî Arshî in his treatise, Istinad-i-Nahj al-

Balaghah writes that al-RaÌî‘s contemporary historian Najjashi credits the

compilation of Nahj al-Balâghah to al-RaÌî on the authority of latter‘s two

books entitled Khasâ‟is al-„A‟immah and Majâzât al-Athar al-Nabawiyyah.

Due to the reference of two books, Khasa‟is al-A‟immah and Majâzât

al-Athâr al-Nabawiyah given in Nahj al-Balaghah, which Najjashi considers

as al-RaÌî‘s work353

.

As far the literary excellence of Nahj al-Balâghah is concerned, it is

evident from the very title Nahj al-Balâghah, which means the way and

method of eloquence of speech and clearness of words. Its number also

varies in different editions as sermons from 238 to 241, letters from 77 to 79

and short sayings or utterances from 463 to 489 respectively354

.

Al-RaÌî has given the account of the circumstances that led him to

compile the utterances and writings of ×aÌrat ‗Alî (Rad.A) in the

introduction of Nahj al-Balâghah. This account enlightens that when al-RaÌî

was busy in writing of Khasa‟is al-A‟immah, he planned to devote the last

351

Ibn Khallikan, op. cit., Vol.II, p. 423. 352

Imtiyaz Ali Arshi Khan, op. cit., p. 16. 353

Sayyid al Radi,Nahj al Balaghah,Beirut,1967,p.33 354

Idem, also see M. Phil Thesis of Dr Manzoor Ahmad Bhat, “Ethical Teachings of Caliph Ali

ibn Abi Talib with Special Reference to Nahj al-Balâghah; p. 84.

103

part of the book to the sayings and writings of ×aÌrat ‗Alî‘s (Rad.A). Due to

the absorbing and fascinating features of this task carried by al-RaÌî, his

friends inspired him to compile a book covering all the forms of ×aÌrat

‗Alî‘s (Rad.A) utterances such as letters, lectures, counsels, moral

admonitions and aphorisms, for they would prove to be the masterpieces of

eloquence, rhetoric and jewels of wisdom, probably the best after the Qur‟ân

and the ×adîth of Prophet (SAW) in Arabic language and literature355

. Out

of 238-241 khutbat (Sermons) about eighty six can be termed as Mawa‘iz, as

these contain a series of spiritual advices. Some of these, however, are

elaborate and lengthy, like the khutbah (Sermon) 191. It is the lengthiest of

the sermons of Nahj al-Balâghah and is known as al-Qasi‟ah.356

Regarding

Maktubât (letters) about 25 either completely or partially consist of spiritual

or moral teachings. One of the letters i.e., 31 being very lengthy in which

×aÌrat ‗Alî (Rad.A) advised his son ×aÌrat Imâm ×usayn (Rad.A) and the

famous directive sent to Malik al-‗Ashtar i.e., letter no 53 and the well-

known epistle of ×aÌrat ‗Alî (Rad.A) to ‗Uthmân bin Hunayf, his governor in

Basrah357

.

7. Offices held by al-RaÌî

The father of al-RaÌî, Abu AÍmad al-×usayn al-Ùâhir al-‘Awhad Dhu

al-Manâqib, during this lifetime held three offices of authority, Niqâbah of

„Alawi, the leadership of ×ujjâj (pilgrims of the Holy Ka‗bah) and headship

of Dîwân al-Mazâlim (court of appeal). These offices were relinquished in

favour of al-RaÌî in 380 A.H. / 990 C.E. Al-RaÌî seems to be chosen for

355

Idem 356

Sayyid al Radi ,op. cit., pp. 113-114. 357

Idem also see M. Phil Thesis of Dr Manzoor Ahmad Bhat, ―Ethical Teachings of Caliph Ali

ibn Abi Talib with Special Reference to Nahj al-Balâghah, p. 84.

104

these offices, due to high position in the eyes of the rulers of that time358

. He

also have been got the highly esteemed position of the Naqîb al-Nuqâbâ on

6th MuÍarram 403 A.H. / 1012-13 C.E.

359 It was a newly created post which

made him responsible for the affairs of all the Ùâlibiyyin living in the

Abbâsi empire when he was only twenty one years old. No one after al-Radî

was ever appointed to the post of Niqâb al-Nuqâbâ‟360

.

The jurisdiction of Naqîb, is described by al-Mâwardi, a

contemporary of al-RaÌî in his AÍkâm al-Sultâniyyah, in the following few

points361

:

1. A Naqîb is a judge, in the disputes arising among the members of

the Ùâlibiyyîn, and his judgment is considered as final.

2. He is the guardian and the Trustee of the property of orphans among

the Ùâlibiyyîn.

3. He is responsible to implement the Laws of Sharî„ah and to punish

the erring Ùâlibiyyîn in case of any violation.

4. He is responsible for the maintenance of unmarried and widowed

women of the Ùâlibiyyîn, with a power to arrange for their marriage.

5. He has to act as the guardian of insane persons among them, who are

in need of supervision362

.

In addition to the qualities of Naqîb cited above, al-Mâwardi writes

that a Naqîb should be a Mujtahid and able to conduct the affairs according

to the Sharî„ah (Islamic Law)363

.

358

‗Alî Dawânî, op. cit.,pp. 71-73. 359

Idem 360

Idem 361

Allama Abu al-Hasan Mawardi, AÍkâm al-Sultânniyah, trans. Mufti IntizamAllah Shahabi,

Matba‘h Sa‗idi, Qur‟ân Mahal Karachi, n.d., pp. 249-257. 362

Idem 363

Ibid.,pp. 71-72.

105

The office of Niqâbah was of two types:

1. Niqâbah Juz‟iyyah, and

2. Niqâbah Kulliyah

Niqâbah Juz‟iyyah included the supervision of affairs without any

executive power. It was vested with authority in twelve matters which

comprised:

(i) Keeping record of births and deaths of the members of the

family of the descendants of Abu Ùâlib.

(ii) Record of names

(iii) Record of new entrants in the family and of those who went

out of its fold.

(iv) Keeping watch over the morals of the members.

(v) Preventing the members from indulging in evil deeds.

(vi) Cleansing the environment of moral pollution and prohibited

acts.

(vii) Prevention from cheating and being subjected to injustice.

(viii) Providing assistance to the oppressed against injustice.

(ix) Equitable distribution of the income from different sources

among the Sayyids.

(x) Arranging marriages of the virgins and widows.

(xi) Administering justice and finally

(xii) Supervision of endowments364

.

Niqâbah Kulliyah included judicial and executive powers. After

assuming this office al-RaÌî was opposed by some intrigues who wanted him

to be dismissed by the Khalîfah. Al-RaÌî being magnanimous did not take

364

Sayyid Muhsin Dinparwar, Furugh-e-Fiqh wa Adab (A Brief Biography of Sharîf RaÌî) Sixth

Congress Nahj al-Balâghah, Tehran 1365 Sham p. 35.

106

any kind of revenge and forgave his enemies365

. Even the office of the

amârat al-Íajj (The Leadership of Íujjâj) was entrusted to al-RaÌî, when it

virtually belonged to the Khalîfah himself. But al-RaÌî being the man of

courage, wisdom and experience in administration with expertise in fiqh, the

height of such an honour at the tender age of twenty was definitely a great

privilege for al-RaÌî366

.

The office of Dîwân al-Mazâlim was equivalent to the office of the

ministry of justice or that of grand judge. So when al-RaÌi undertook the

charge of this very office, he coordinated and supervised the works of all

qadis (judges) leading to the work of QâÌî al-QuÌât367

.

8. Al-RaÌî and his School

Al-RaÌî established a centre of high learning with a view to impart

instruction in all fields of Islamic sciences, known as Dâr al-„Ilm. This seat

of learning had attached library having thousands of books, belonging to al-

Radî‘s personal collections. His school was a real boost to the students who

acquired knowledge there because the needs of students were taken care of

and every student was awarded a monthly stipend depending upon his merit

and needs368

.

The generosity of al-RaÌî could be gauged from this fact that he

endowed a considerable part of his private property to meet the expenses of

the school369

. Like Dâr al-„Ulûm Nizâmiyyah founded by Khawâjah Nizâm

al-Mulk al-Tûsî, this school seems to be pioneer in the literary field, where

students received free instruction along with a reasonable stipend to meet

365

Idem 366

Ibid., pp. 35-36. 367

‗Alî Dawânî, op. cit., pp. 73-74. 368

Ibid., pp. 95-96. 369

Idem

107

their needs. In fact this school had been established by al-RaÌî almost a

century before Nizâm al-Mulk. Later this school was most probably

extended by his brother al-MurtaÌâ370

.Al-RaÌî‘s generosity was exemplary.

He himself never accepted any reward for his works371

.

9. Scholars who received education at Dâr al-‘Ilm

Among the scholars who received education under al-RaÌî at Dâr al-

‗Ilm the prominent were:

a. Al-Shaykh Ja‗far ibn MuÍammad Dûristi

b. Abu ‗Abd Allâh MuÍammad ibn ‗Alî al-Hulwânî

c. QâÌî Abu al-Mâlî AÍmad ibn ‗Alî ibn Qaltamah

d. Abu Zayd al-Sayyid ‗Abd Allâh ibn ‗Alî al-Kiyayaki ibn Abd Allâh

al-×usayn al-Jurjânî

e. Abu Bakr AÍmad ibn al-×usayn ibn AÍmad al-Nishâpûrî al-Khuzai

f. Abu ManÎûr MuÍammad ibn Abî NaÎr al-Ukbari

g. QâÌî al-Sayyid Abu al-×asan ‗Alî ibn Bandar ibn MuÍammad al-

Hâshimî

h. Al-Shaykh al-Mufîd Abd al-RaÍmân ibn AÍmad ibn Yahyâ al-

Nishâbûrî372

.

i. Mahyar ibn Marzawayh al-Daylami, was one of the most eminent

pupils of al-RaÌî. He was a Zoroastrian, who embraced Islam under al-

RaÌî in 394 A.H. / 1003-1004 C.E. He is better known as Abu al-

×asan Mahyar al-Daylami. Paying tribute to his poetic skill and his

370

Ibid.,pp. 93-94. 371

Idem 372

Ibid., pp. 95-96.

108

unshakeable love for the Ahl al-Bayat, he has been mentioned by all

the Sunni scholars and Historians373

.

The name of Shaykh al-Taifah MuÍammad ibn al-×asan al-Tûsî has

also been mentioned in a number of books among al-RaÌî‘s pupils. He was

an indirect student of al-RaÌî who came from Baghdâd in 408 A.H. / 1017 –

1018 C.E. i.e., two years later al-RaÌì‘s demise. He actually used to refer to

al-RaÌî‘s book and often quoted his authority in certain matters, in a way

being fond of his (al-RaÌî‘s) work374

.

10. Demise of al-RaÌî

Al- RaÌî passed away in 359-406 A.H. / 970-1015 C.E. on Sunday, 6th

of MuÍarram or Safar in Baghdâd at the age of forty-seven years375

. When

his elder brother al-MurtaÌa, saw this heart rendering scene bewildered by

the intensity of grief, left his house for the tomb of his ancestor Imâm Mûsâ

ibn Ja‗far al-Kâzim (a.s.) at Kâzimayn. Thus the funeral was led by Abu

Ghâlib Fakhr al-Mulk, the vizier of al-Buwayh and a friend of al-RaÌî‘s

family. His funeral was attended by a significant number of the elite, nobles,

scholars and judges376

. Despite his comparatively short span of life, al-RaÌî

made a great contribution to Muslim history and literature. He shone on the

bright horizon of the fourth century regarded as the most extraordinary

373

Ibid., pp. 96-97. 374

Ibid., p. 89. 375

Ibn Khallikân, op. cit., Vol. II, p. 4. 376

Idem

109

period of all round intellectual and cultural renaissance in the history of

Islam377

.

On the occasion of demise of al-Radî, his junior contemporary

scholar, al-Khâtib al-Baghdâdi writes, ―He was a man of virtue, literature

and scholarship… He started learning the Qur‟ân at a very young age, and

learnt the entire Qur‟ân by heart in a short time. He authored some books

dealing with the meaning of the Qur‟ân, the like of which are hard to be

found‖378

.

Al-RaÌî left one son behind him. His name was Abu AÍmad Adnân

called as Ùâhir Dhu al-Manâqib after his grandfather i.e., al-RaÌî‘s father.

He also held the office of Niqâbah of the Ùâlibiyyîn like his father, uncle

and grandfather. According to Abu AÍsân al-‗Umarî, Ibn al-Jawzî, QâÌî Nûr

Allâh al-Shushtari and others he was a man of virtue, insight and

scholarship, particularly in „ilm al-„arud (knowledge of poetics)379

.

After the demise of al-MurtaÌâ, Adnân‘s uncle, the office of Niqâbah

was transferred to him till his demise (449 A.H. / 1057 C.E.). Unlike his

father, he left no descendants and thus the family of al-RaÌî came to an end

and resulted in the discontinuity of the lineage of al-RaÌî380

. Despite all this,

al-RaÌî still lives in the memory of history and inspires scholars through his

books and examples of devotion to knowledge and truth.

377

‗Alî Dawânî, op. cit., p. 5. 378

Ibid, p. 81. 379

Ibid., p. 129. 380

Idem