Philosophy was still learning to walk, while Imam Ali (as.) was already flying in the skies of divine knowledge. Hey, So I want you to read this with full attention, alone and undistracted.
Make sure you have some free time because we’re about to dive into one of the deepest oceans of knowledge you’ll ever experience.
This isn’t ordinary talk. These are words flowing from the Door of Knowledge — Imam Ali (a.s.). Not everyone is able to grasp these truths, but if you’re here, then you’re meant to understand them. I promise, every concept will be made easy for you to absorb.
If you’re a student of truth, grab your pen, open your notebook, and take notes with love.
Make them beautiful, because this isn’t just learning…
It’s a spiritual journey.
In the words of poet, Ustad Hasnain Akbar:
“Deti hai sada sadiyoon se ye nehj e balagah,
Mana hai saheefoon ne meri bat ka sikka,
Alfaaz mere km hein mataalib hein zyada,
Goonga hai mere samne har bolna wala,
Jab tak meri bayat koi Alam na karega,
Hafiz bhe wo khelaey to jahil he maregaa.“
Let’s begin.
Theology and Metaphysics
One of the key themes found throughout the Nahj al-Balaghah is its deep focus on theology and metaphysical ideas. Around forty different sermons, letters, and short sayings from Imam Ali (a.s.) explore these topics, often in great detail — sometimes spanning several pages.
Among these, the passages on tawhid, the Oneness of God, are considered the most powerful and profound. Given the historical context and the clarity of these statements, they are nothing short of miraculous in their depth.
Imam Ali (a.s.) explores tawhid in two ways. In some places, he looks at the world and creation — the heavens, the earth, animals like bats, peacocks, and even ants — to show the signs of God’s design, wisdom, and purpose in everything. One famous example is when he describes the ant:
Have you observed this tiny creature that Allah created? See how strong it is despite its size, how perfectly its body is designed, how its bones, skin, hearing, and vision are all built with care. It gathers food in summer to prepare for winter, stores its grain, and even knows when to come back out after the cold. Even in the hardest places, like stones or dry land, its needs are met. Allah doesn’t forget or abandon even the smallest of His creatures.
Imam Ali (a.s.) then describes its tiny internal systems, its belly, and its delicate body parts, showing how even the smallest being is a marvel of divine creation.
But most of the discussions about tawhid in Nahj al-Balaghah are not just about nature. They are deep, logical, and philosophical. Imam Ali (a.s.) explains that God’s Essence is infinite, absolute, and complete in Himself. He reaches levels of clarity and eloquence in these teachings that no one else before or after him has ever matched.
Another important topic discussed is the complete simplicity of God’s Essence. Imam Ali (a.s.) makes it clear that God’s being cannot be divided or broken into parts. His attributes like knowledge, power, or mercy are not separate from Him. He is not a combination of things — He is completely One.
Imam Ali (a.s.) also talks about ideas that no one had spoken about before. Like:
God is the First and the Last at the same time.
He is both Hidden and Manifest.
He existed before time, and His Oneness is not like the number one.
He manages all things, without being distracted by any of them.
His speech and His actions are the same.
Our minds can never fully grasp His reality.
And knowing Him is not like just understanding something in our head — it’s a special type of awareness that comes through inner realization.
He also denies that God can be described in human-like terms. God doesn’t have a body, parts, movement, rest, shape, time, or place. You can’t compare Him to anything, give Him a partner, or define Him by limits or numbers.
Even the greatest philosophers, ancient or modern, would be amazed by the deep level of thought found in Nahj al-Balaghah. To explore all of these ideas in full would require an entire book by itself — so in this article, we’ll keep things brief and highlight a few key points from Imam Ali’s teachings to help us understand his views on the Divine.
A Truth We Must Accept
Let’s be honest. As Muslims, we proudly say we follow Imam Ali (a.s.) — the man known as the Gate of Knowledge. But have we really done justice to that claim?
Let’s admit it — we’ve fallen short.
We focused so much on proving his greatness to others.
We quoted what the Prophet (s.a.w.) said about him.
We debated. We defended. We posted.
But did we actually sit down and study the mind of Ali?
Sadly, we paid more attention to what was said about him than to what he himself said.
There’s a famous line by the poet Sa’di:
“The value of musk is in its scent, not in the seller’s words.”
Imam Ali is that musk.
The Prophet (s.a.w.) was the Divine Perfumer who introduced him.
But instead of smelling the fragrance ourselves — we kept arguing about the bottle.
We tried to prove he is the best without ever tasting the sweetness of his words.
If only we had opened Nahj al-Balaghah not as a historical book, but as a living voice, we would have understood why this man is truly unmatched.
All scholars — Sunni or Shia — agree on one thing: Among all the Prophet’s companions, Imam Ali stood out as the one with a deeply intellectual and rational mind. Even Ibn Sina (Avicenna), one of the greatest Muslim philosophers, said:
“Ali was like the only rational being among physical bodies.”
So, it’s no surprise that those who follow Ali (a.s.) would also follow a deeper path of thought.
Some critics still say, “But weren’t the Arabs unfamiliar with these big philosophical ideas before Greek influence?” The answer is — yes. But not just the Arabs — even non-Arabs and Greeks had no idea about the kind of truths that Imam Ali (a.s.) spoke of.
Those concepts are not found in Greek philosophy. They are exclusive to Islamic teachings — rooted in revelation, shaped by the Qur’an, and spoken by Imam Ali in a way that even philosophers would take centuries to catch up with.
So no, these ideas were not invented later. They were always there — in the words of the man who was raised by the Prophet (s.a.w.) himself, who was declared to be the gate of knowledge.
And we? We’re just now starting to unlock it.
Philosophical Reflections in Nahj al-Balaghah
Nahj al-Balaghah deals with theology in two ways. One is by pointing to the world around us — the sky, earth, plants, animals, and human life — and showing how all of it reflects the wisdom and perfection of the Creator. The second is by using deep reasoning and philosophical thought to understand who God is and what His qualities truly mean. This second approach is found most in Nahj al-Balaghah, especially when it talks about God’s essence and attributes.
But not everyone liked this method. Some people, both in the past and in our time, have questioned it. They say that Muslims started thinking like this only after being influenced by Greek philosophers. According to them, if Muslims had only followed the Qur’an literally, they wouldn’t have gone into these complex topics. Because of this idea, they even doubted whether the deeper parts of Nahj al-Balaghah really came from Imam Ali (a.s.).
In the early centuries of Islam, there were scholars who believed we should not try to understand anything in the Qur’an beyond its surface meaning. If someone asked what a verse really meant — like the one that says “The All-compassionate sat on the Throne” — they would say, “Don’t ask. Just believe. Asking is wrong.” This strict group became known as the Ash‘arites, and they eventually became very influential, especially after they defeated the Mu‘tazilites — a group that believed using reason in theology was valid.
Telling people “don’t think, just accept” is like saying:
“Look at this thing… now tell me what color it is — but only say what I tell you to say.”
That’s not thinking — that’s blind following.
At the same time, in Europe, the scientific method was growing fast, and people began to believe that only what can be observed and tested is real knowledge. They began to reject philosophical thinking completely, even in religious matters.
This mix of ideas — strict literalism from the past and overconfidence in science in the present — made some Muslim writers reject philosophical thinking altogether. They said theology should only be based on studying nature, and anything beyond that is a waste of time. Some, like Farid al-Wajdi and Sayyid Abu al-Hasan al-Nadawi, even wrote that the prophets gave people simple, complete information about God, so they wouldn’t need to think deeply. But people ignored that blessing and instead got lost in debates.
Nadawi also blamed Muslim scholars for focusing too much on metaphysics and not enough on practical sciences, calling those discussions pointless and influenced by Greek myths. But even if his style was modern, this way of thinking is just a return to the old Ash‘arite belief — just wearing new clothes.
Instead of getting into a full philosophy discussion here, let’s look at the Qur’an itself. The real question is: does the Qur’an only want us to observe nature, or does it allow us to think deeply about unseen truths as well?
The answer is clear. The Qur’an encourages both. It tells us again and again to look at the signs in nature — the earth, the sky, the sun, the seasons, animals, and even ourselves. These are all reminders of God’s design and power. But the Qur’an also talks about truths that go beyond what we can see — like God’s pre-eternity, His Oneness, and His knowledge. These ideas need deep thinking, and the Qur’an invites us to reflect on them.
This is where the real difference lies. Some say we must accept God’s attributes just because they are written in the Qur’an, without trying to understand them. Others — like Imam Ali (a.s.) — show us that we are meant to understand these attributes through reason and reflection, guided by what the Qur’an and Ahl al-Bayt have taught.
Imam Ali doesn’t go beyond revelation, but he helps the human mind understand it better. And if you think about it, the Qur’an doesn’t discourage thinking. It actually commands it — “Do they not reflect?” — and gives the human mind space to explore.
Yes, Muslims in history did not always develop science and philosophy as much as they could have. But that was not because of too much thinking — it was because of not thinking enough, or not thinking with balance. In fact, history shows that Muslim scientists were among the first to use experiments in studying nature, long before Europeans became known for it. They didn’t follow the pure speculation of the Greeks but tested their ideas in real life.
So the decline of the Muslim world wasn’t because of too much philosophy. It was because we left the balance that our teachings gave us — the balance of using both heart and mind, both revelation and reason, just as Imam Ali (a.s.) taught in every word of Nahj al-Balaghah.
The Value of Studying Nature
One important question we need to ask is: does the Qur’an only encourage us to study nature — like the earth, the sky, the oceans, the animals — or does it also allow and even support other ways of understanding deeper truths?
While the Qur’an clearly invites us to look at the world around us, it’s also important to know that this is not the only method it gives us. The question is, what is the real benefit of studying the creation? Can it help us understand the deeper realities the Qur’an speaks about — like the true nature of God?
The answer is that studying nature does help, but only to a certain extent. By looking at the order and beauty of the universe, we realize that there is a wise and powerful Creator who runs it all. The system of nature shows that someone with knowledge, planning, and control is behind it. Nature acts like a mirror, reflecting a power greater than itself — a Creator who holds it all together.
But the Qur’an wants us to go much further than that.
It’s not enough to just believe that there’s a power behind the universe. That might be enough for older religious texts. But the Qur’an, as the final and complete message, pushes us further. It wants us to know that the One behind it all is Allah — a Being who is beyond imagination, beyond form, beyond anything we can compare. The Qur’an says: “There is nothing like Him” — and that He is the absolute perfection.
This is not something we can understand just by observing the natural world. The world may lead us to the idea of a Creator, but it can’t tell us whether that Creator is dependent on something else, or completely self-sufficient. It can’t explain what kind of existence God has — whether He’s eternal, beyond time, or what His true nature is.
Another example is the Oneness of God. The Qur’an doesn’t leave this to observation alone. It explains it with clear logical reasoning. For instance, it says:
“If there had been other gods besides Allah, the heavens and the earth would have fallen into ruin.” (21:22)
This is a logical way of showing that there cannot be more than one Creator. If there were multiple powers, there would be chaos. At another place, it says that if there were many gods, each would try to dominate the other or take away what he created. (23:91)
So clearly, the Qur’an gives arguments — not just statements — to make us understand God’s Oneness. These are rational points, not just emotional or poetic ones.
In fact, there are many verses that show us how high and deep the Qur’an goes when describing God. For example:
“No one is like Him.” (42:11)
“To Him belong the most beautiful names.” (20:8)
“He is the First and the Last, the Seen and the Hidden.” (57:3)
“He has not begotten, nor been begotten. And there is none equal to Him.” (112:2–4)
These are not things you can discover by looking at trees, stars, or mountains. They need a different kind of thinking — deeper, more reflective, and spiritual.
The Qur’an is not here to present puzzles. It doesn’t expect you to accept things without understanding. It gives you truths and then asks: “Don’t you reflect?”
It wants you to think, to ponder, to go beyond appearances.
The study of nature shows that God created wisely. But the Qur’an wants us to understand how limitless that wisdom is. It says that God’s knowledge is so vast that not even an atom escapes His awareness. (10:61)
It says even if the oceans were ink, they would run dry before His knowledge ends. (18:109)
Can we really reach that kind of understanding just by looking at nature? Can you see the full reality of God’s eternal knowledge, His infinite power, His mercy and justice — by only observing the world? No. That’s why the Qur’an gives us more.
It talks about concepts like al-Lawh al-Mahfuz (the Protected Tablet), determinism and free will, divine inspiration, revelation, and more. These are not scientific subjects. They can’t be tested or measured. They can only be known through reflection, revelation, and deep reasoning.
So yes, the Qur’an tells us to study the signs of God in the world. But that’s just the beginning. It also invites us to go beyond the surface — to explore spiritual and intellectual truths that nature alone cannot teach.
And Imam Ali (a.s.), through his words in Nahj al-Balaghah, brings this deeper layer to life. His source was the Qur’an — and his mission was to explain it. If it weren’t for his guidance, many of the Qur’an’s more complex and rational sides might have remained hidden or unexplored.
With that understanding, we can now move forward and explore the examples that Imam Ali (a.s.) gave us in Nahj al-Balaghah — examples that open our eyes to a whole new world of divine understanding.
Is It Enough?
I asked my teacher to help me understand this deep topic in a simpler way. He said:
Studying nature alone is not enough to fully understand everything the Qur’an teaches about God.
Nature Shows Us Some Things: By looking at the world around us, we can understand that:
- There is a Power that created everything.
- This Power is wise, knowledgeable, and controls the entire universe.
But nature is just a mirror. It reflects the existence of a Creator, but it doesn’t explain who that Creator truly is, or what His nature is like.
The Qur’an Wants Us to Go Deeper: The Qur’an is not satisfied with just saying, “Someone powerful made all this.” It wants us to truly know Allah:
- That He is not created.
- That He depends on no one.
- That He is absolutely perfect.
- That there is nothing like Him.
These are things nature cannot teach us.
Questions Nature Can’t Answer:
- Is the Creator created or eternal?
- Is He dependent on something?
- Is He truly One or are there more?
- Does He have any limits or is He infinite?
Nature cannot answer these, but the Qur’an does, using logical and clear arguments.
Example: Unity of God (Tawhid) The Qur’an proves the Oneness of God using logic: “If there had been other gods besides Allah, the universe would have fallen into disorder.” (21:22) “If there were many gods, each would take his own creation and fight the others.” (23:91)
This is rational argument — not something you can learn just by looking at stars or animals.
The Qur’an’s Description of God: It gives us deep descriptions that can’t be found through nature alone:
- “Nothing is like Him.” (42:11)
- “To Him belong the Most Beautiful Names.” (20:8)
- “He is the First and the Last, the Seen and the Unseen.” (57:3)
- “He does not beget nor is He begotten.” (112:2-4)
These are not physical facts. They are spiritual and metaphysical realities.
So Why Does the Qur’an Tell Us These Things? Is it just to confuse us or give us things we can’t understand? Not at all.
The Qur’an wants us to think and reflect. It says: “Do they not reflect on the Qur’an, or are there locks upon their hearts?” (47:24) “This is a blessed Book so that people may reflect on its verses.” (38:29)
Does the Qur’an Support Logic and Thinking? Yes, very clearly. It doesn’t want blind belief. It wants thoughtful reflection. It gives us the tools to:
- Go on a spiritual journey
- Or use rational thinking
Imam Ali (a.s.) and Nahj al-Balaghah Everything Imam Ali (a.s.) says in Nahj al-Balaghah about these topics is based on the Qur’an. He brings out the meanings that many people overlook. Without his guidance, many of the deeper understandings of the Qur’an may have remained hidden.
Summary:
- Nature helps us believe in a Creator, but it can’t explain who Allah is.
- The Qur’an goes much deeper and answers questions nature cannot.
- It invites us to think, question, and reflect.
- Imam Ali (a.s.) helps us unlock these meanings through Nahj al-Balaghah.
Understanding the Divine Essence and Unity in Nahj al-Balaghah
Before we dive into examples from Nahj al-Balaghah about God’s Essence and Attributes, let’s just pause for a moment. Yes — the last few sections were a bit deep and philosophical. It’s okay if you found parts of them heavy. That’s expected when we’re exploring a book like Nahj al-Balaghah. Not everything is light reading — but everything is worth it.
That’s why now, instead of going into long technical detail, we’ll focus on a few clear and powerful ideas from Imam Ali (a.s.) about God’s Essence and Unity. Trust me, even if you’re new to these ideas, you’ll see how they’re expressed with wisdom and clarity.
Let’s begin with something central — the Divine Essence.
Imam Ali (a.s.) explains that God’s Essence is absolute and infinite. That means there are no limits to His Being. He’s not like anything else in existence. Everything else — us, the stars, time, space — is limited in some way. But God is beyond all that.
You see, everything in the world has a “form” or “definition” — it can be changed, shaped, or described. But not God. There is no “form” to Him. He doesn’t grow or shrink, change or evolve. He doesn’t have parts or pieces. He doesn’t need anything. He simply is — and He is perfect in that existence.
Imam Ali (a.s.) puts it beautifully when he says:
“He is with everything — but not physically near. He is different from everything — but not distant.”
(Sermon 1)
What does that mean?
It means God’s presence surrounds all things, but not the way physical things surround each other. He’s not “in” things, but also not “outside” them in a physical sense. His relationship with creation is beyond space and form. He is the power behind all things, but untouched by them.
Imam Ali continues:
“He is not inside things in the sense of being mixed with them, and not outside things in a way that would limit Him.”
(Sermon 186)
This shows us that God’s power and authority aren’t like those of a king or a ruler who needs tools or armies. His authority is complete and effortless. He controls all things, yet He remains totally beyond being controlled by anything Himself.
Now comes another deep topic — God’s Oneness (Tawhid).
Usually, when we think of “one”, we think of a number — one apple, one car, one person. But Imam Ali (a.s.) explains that God’s Oneness isn’t that kind of “one”. It’s not a number that could be followed by two or three.
Why?
Because numbers only apply when something can be repeated. If something can be copied or counted, then it’s limited. But God is infinite — so the idea of another “God” like Him is simply not possible.
Let’s take an example. Some scientists say the universe might be infinite — with no end. If that’s true, then we can’t imagine another universe outside of it. Because anything we try to imagine would still be part of this same infinite universe, not separate from it.
In the same way, God is absolute. There can’t be another being like Him. He is the only one of His kind, not because no one else showed up — but because it’s impossible for another to exist like Him.
That’s why Imam Ali (a.s.) says:
“He is the One — but not in a numerical sense.” (Sermon 152)
“He is not confined by limits nor counted by numbers.” (Sermon 186)
“Whoever gives Him limits, has numbered Him. And whoever numbers Him, has denied His eternity.” (Sermon 152)
These lines are not just poetic — they’re deeply meaningful. They show that God is One in a way that cannot even be compared to the number one. His Oneness is absolute, not because He’s the “first” among others, but because no other is even thinkable.
Imam Ali (a.s.) adds:
“Everything associated with unity is deficient — except Him.” (Sermon 65)
In short, when we say “God is One,” we’re not just saying “He’s not two.” We’re saying that no second is even imaginable — because His being is beyond comparison, beyond copying, beyond limits.
This understanding of Tawhid is one of the most unique and profound contributions of Islam. Early Muslim philosophers didn’t even fully understand this at first. Great thinkers like Al-Farabi and Ibn Sina (Avicenna) only later began to grasp it, after deeply studying the words of Imam Ali (a.s.) and the Qur’an.
Eventually, later scholars gave this idea a name — they called it “True Unity” — meaning a kind of unity that no number can touch.
And this is what makes Imam Ali’s words in Nahj al-Balaghah so special. He didn’t borrow these ideas from Greek thinkers or outside traditions. He spoke them with clarity, depth, and certainty — drawn from divine knowledge, not human guesswork.
This is the kind of Tawhid that doesn’t just ask you to believe.
It invites you to understand — and feel it, deep in your heart.
God: The First and the Last, the Manifest and the Hidden
One of the most beautiful and profound ideas discussed in Nahj al-Balaghah is that God is the First and the Last, the Hidden and the Manifest — all at once.
This concept comes from the Qur’an, and Imam Ali (a.s.) explains it in a way that touches both the heart and the mind. But it’s important to understand what these words really mean. When we say God is the First, we don’t mean He came before something like a race or a timeline. And when we say He is the Last, we don’t mean He’s simply the last in order. Time itself is His creation — so He is before time, beyond time, and not bound by it.
In the same way, He is Manifest — not because we can see Him with our eyes — but because His presence is in everything. And He is Hidden — not because He is absent — but because our senses are too limited to see Him.
Imam Ali (a.s.) says:
“Praise be to Allah, for whom one state does not come before another — so He may be the First before being the Last, or be Manifest before being Hidden.”
That means His being the First doesn’t cancel His being the Last. His being Hidden doesn’t cancel His being Present. They are not opposites — they are one and the same reality, just seen from different sides.
Another amazing line says:
“Time is not His companion, and He doesn’t need tools or agents. His Being is beyond time. His Existence is beyond beginning and end.”
In simple words, God is not “everlasting” just because He lasts a long time. He is pre-eternal, which means His existence is not inside time at all. Time came later. He is above it. His “Firstness” is not about being early, and His “Lastness” is not about being late. It’s about being beyond limits.
Imam Ali (a.s.) also says:
“His creation shows that He exists. The fact that His creation is temporary proves that He is eternal. And the similarity in His creation shows that He is One. Our senses cannot see Him, and nothing can hide Him.”
This is deep: God is not hidden because He is far, but because He is so completely present that we overlook Him. Just like a light that shines so brightly, you can’t look at it directly. Just like a sound that’s always there — your ears may stop noticing it. His greatness hides Him from us, not His absence.
Our senses are limited — they can only see and hear things with size, shape, color, sound, or time. God has none of those. That’s why our senses fail to grasp Him. But that doesn’t mean He isn’t there. In fact, He is more present than anything else.
Imam Ali (a.s.) beautifully captures this in a poetic way:
“You are hidden because You are so clearly present.
You are the Manifest One, hidden in Your manifestness.
The veil on Your face is also Your face.
So manifest You are, that this very manifestness conceals You from the world.”
This is not just poetry. It’s a truth that many spiritual thinkers and mystics have tried to express. God is not like a distant king sitting far away. He is close — but His closeness is not physical. He is hidden — but His hiddenness is from our weakness, not from His absence.
Appreciating This Deep Knowledge
When we compare what Nahj al-Balaghah says about God to what others — like philosophers, mystics, and scholars — have said, we see something unique. Philosophers from the East and West, ancient and modern, have all tried to describe God. But the way Imam Ali (a.s.) speaks is on another level — clear, direct, deep, and full of light.
In fact, other traditions have nothing quite like it. Only the Qur’an shares this level of understanding. This is why some people, unable to find a source for Imam Ali’s words outside Islam, claimed that these ideas must have been added later. But that’s not true. The purity and originality of his words show they come from a place of divine inspiration — not Greek influence or later debates.
As one saying goes:
“You cannot compare the dust of the earth with the heights of the heavens.”
So how can we compare the divine speech of Ali (a.s.) with the theories of philosophers who came later, using only limited human reason?
If anything, the philosophers slowly began to understand bits of what Imam Ali (a.s.) had already said — and only after deep reflection and years of study.
The Nahj al-Balaghah and the Notions of Kalam
Nahj al-Balaghah assigns all attributes of perfection to God, but it never separates these attributes from His Essence. Unlike the Ash’arites, who viewed God’s attributes as separate and added to His Essence, or the Mu’tazilites, who denied the attributes altogether, Imam Ali (a.s.) presents a balanced and profound explanation.
The Ash’arites exaggerated by treating attributes as distinct beings. The Mu’tazilites, in their reaction, denied the attributes and declared only the Essence. Imam Ali (a.s.) rejects both ideas. He shows that God’s attributes are not additional to His Essence but are part of the Infinite and Absolute Being. He only negates those attributes that imply imperfection, limitation, or multiplicity, because God’s Essence is beyond all bounds.
For example, in Sermon 186, Imam Ali (a.s.) discusses God’s Will and command, stating that they are His acts, not separate eternal entities. He says that when God commands something to exist, He says, “Be” — not through sound or voice, but through His creative act. If the command itself were eternal, it would imply another deity beside Him. This clarity from Imam Ali (a.s.) is unique and shows deep insight.
Many early theologians argued about whether the Qur’an is eternal or created, which led to many unnecessary disputes. But Imam Ali (a.s.) deals with the core truth: God’s speech is His act of creation, not an eternal being. This isn’t influenced by later Mu’tazilite thought — rather, the Mu’tazilites likely adopted aspects of Imam Ali’s (a.s.) thinking.
Some thinkers have tried to tie Nahj al-Balaghah to Greek philosophy, assuming that because it uses terms like “existence” (wujud), “non-existence” (‘adam), “pre-eternity” (qidam), or “temporality” (huduth), it must be influenced by Greek thought. But the method and spirit of Nahj al-Balaghah are completely different. It doesn’t rely on speculative reasoning like Greek or early Islamic philosophers such as al-Farabi, Ibn Sina, or Khwajah Nasir al-Din al-Tusi.
My teacher Allamah Tabataba’i points out that many deep theological insights found in Nahj al-Balaghah were not understood even by early Muslim philosophers. These ideas only became clearer by the 11th century Hijri. Concepts such as “True Unity” (al-wahdat al-haqqah), or that God is known directly (ma’lum bil dhat), and that all beings are known through God, not the other way around, are among them.
Early philosophers tried to prove the Necessary Being (God) using a chain of logical deductions from created things. But Nahj al-Balaghah doesn’t use this route. It starts from the fact that God’s Essence is Absolute Reality, limitless and infinite. From this foundation, everything else is explained. Time, space, change, limitation, and multiplicity do not apply to God. All creation exists within His will, and everything returns to Him.
This approach is entirely unique to Islamic thought and has no roots in pre-Islamic philosophy. It’s this clarity and originality that make Nahj al-Balaghah so timeless and unmatched.
The Nahj al-Balaghah and Western Philosophy
Nahj al-Balaghah also influenced later Islamic philosophers, especially Mulla Sadra, who transformed Islamic philosophy with his ideas. Inspired deeply by Imam Ali’s words, Mulla Sadra used a method where he deduced everything — God’s Essence, Attributes, and Acts — from the truth of God’s Existence. This foundation is very different from Western theology.
Western philosophy, lacking the clarity and depth of Islamic metaphysical teachings, slowly leaned toward materialism. One major reason for this was the weak and unclear understanding of God in Western religious thought. If anyone wants to understand the difference, they should compare the arguments of Anselm, Descartes, Kant, and others with the ideas of Mulla Sadra — especially his “Burhan al-Siddiqin,” which was inspired by the words of Imam Ali (a.s.).
The difference is like night and day. While Western philosophy often struggles with proving God’s existence, Nahj al-Balaghah, through the voice of Imam Ali (a.s.), speaks of God with unmatched clarity — not just proving He exists, but showing Who He is in Essence, Unity, and Power.
References
- Nahj al-Balaghah, Sermon 185
- The term ta’wil refers to interpretations of Qur’anic verses beyond their apparent meaning. In Shi’ah belief, only the Prophet (s) and the Twelve Imams (a) are authorized for ta’wil. For example:
- Qur’an 2:158 is interpreted to refer to the 313 companions of Imam Mahdi (a).
- Qur’an 67:30 is interpreted to refer to the occultation (ghaybah) of Imam Mahdi (a). - Allamah S. M. H. Tabataba’i, Usul-e Falsafah wa Rawish-e Realism, Introduction to Volume I
- Muhammad Sulayman Nadawi, Madha Khasira al-‘Alam bi Inhitat al-Muslimin, Volume IV, p. 97
- Ibid., p. 135
- Allamah Tabataba’i, op. cit.
- Ibid., Volume V
- Nahj al-Balaghah, Sermon 65
- Nahj al-Balaghah, Sermon 186
- Nahj al-Balaghah, Sermon 152
- Maktab-e Tashayyu, No. 2, p. 120
- Ibid., p. 126
- Ibid., p. 157
- Murtaza Mutahhari, Ilal-e Garayesh beh Maddigari (Causes of Inclination Toward Materialism), Chapter: Naresa’iha-ye Mafahim-e Falsafi (Inadequacies of Western Philosophical Ideas)
