Nahjul Balagha [Electronic resources] نسخه متنی

Causes for difference in the features
and traits of people

Dhilib al-Yamami has related from
Ahmad ibn Qutaybah, and he from Abdullah ibn Yazid and he from Malik ibn Dihyah who said,
"We were with Amir al-mu'minin when discussion arose about the differences of men (in
features and conduct) and then Amir al-mu'minin said":

They differ among themselves because of the sources ^{href="#1">(l)} of their clay (from which they have been created). This is because
they are either from saltish soil or sweet soil or from rugged earth or soft earth. They,
resemble each other on the basis of the affinity of their soil and differ according to its
difference. Therefore, sometimes a person of handsome features is weak in intelligence, a
tall statured person is of low courage, a virtuous person is ugly in appearance, a short
statured person is far-sighted, a good-natured person has an evil trait, a person of
perplexed heart has bewildering mind and a sharp-tongued person has a wakeful heart.
^(l).
Amir al-mu'minin has ascribed the differences in features and characters of people to the
differences in the clay from which they are created and according to which their features
are shaped and the skeletons of their characters are formed. Therefore, to the extent that
their clay of origin is akin, their mental and imaginative tendencies too will be similar
and to the extent by which they differ, there will be a difference in their inclinations
and tendencies. By origins of a thing are meant those things on which its coming into
existence depends, but they should not be its cause. The word "tin" is the
plural of "tinah" which means origin or basis. Here "tinah" means
semen which after passing through various stages of development emerges in the human
shape. Its origin means those constituents from which those items are created which help
in the formation of semen. Thus, by saltish, sweet, soft or hard soil the reference is to
these elementary constituents. Since those elementary constituents carry different
properties the semen growing out of them will also bear different characteristics and
propensities which will (eventually) show forth in the differences in features and conduct
of those borne in it.
Ibn Abi'l-Hadid has written (in
Sharh Nahj al-balaghah, vol. 13, p. 19) that "origins of tinah" implies those
preservative factors which are different in their properties as Plato and other
philosophers have held. The reason for calling them "origins of tinah" is that
they serve as an asylum for the human body and prevent the elements from diffusion. Just
as the existence of a thing hinges on its basis, in the same way the existence of this
body which is made up of elements depends on preservative factors. So long as the
preservative factor exists the body is also safe from disruption and disintegration and
the elements too are immune to diffusion and dispersal. When it leaves the body the
elements also get dispersed.
According to this explanation Amir
al-mu'minin's words would mean that Allah has created different original factors among
whom some are vicious and some are virtuous, some are weak and some are strong, and every
person will act according to his original factor. If there is similarity in the
inclinations of two persons it is because their original factor are similar, and if their
tendencies differ it is because their original factors do not have any similarity. But
this conclusion is not correct because Amir al-mu'minin's words do not only refer to
differences in conduct and behaviour but also of features and shape and the differences of
features and shape cannot be the result of differences in original factors.
In any case, whether the original
factors are the cause of differences in features and conduct or the elementary
constituents are the cause, these words appear to lead to the negation of volition and to
prove the compulsion (of destiny) in human actions, because if man's capacity for thinking
and acting is dependent on "tinah" then he would be compelled to behave himself
in a fixed way on account of which he would neither deserve praise for good acts nor be
held blame worthy for bad habits. But this hypothesis is incorrect because it is well
established that just as Allah knows everything in creation after its coming into being,
in the same way He knew it before its creation. Thus, He knew what actions man would
perform of his free will and what he would leave. Therefore, Allah gave him capacity to
act according to his free will, and created him from a suitable "tinah". This
tinah is not the cause of his actions so as to snatch away from him his free will but the
meaning of creating from suitable tinah is that Allah does not by force stand in man's way
but allows him to tread the path he wants to tread of his own free will.
.

Forward to Sermon 233.

Back to Sermon 231.