Creation of Universe

Age of Ignorance, Household of Muhammad, hypocrites

Shaqshaqiya (literally, "roar of the camel"), in which Alī lays out his claim to the caliphate and his superiority over his predecessors

His far-sightedness and his steadfastness in Islam

When Abbas and Abu Sufyan offered to pay allegiance to him for the caliphate after Muhammad''s death

On being advised not to chase Talha and Zubayr for fighting

The hypocrites

About Zubayr at a time for which it was appropriate

Cowardice of his enemies in the Battle of the Camel

Talha and Zubayr

When he gave the standard of the Battle of the Camel to his son Mohammad

When, after his victory in the Battle of the Camel, one of his comrades said, "I wish my brother had been present and he too would have seen what success and victory God had given you"

Condemning the people of Basra

Also in condemnation of the people of Basra

After resuming the land grants made by Uthman

Delivered when the people of Madina swore allegiance to him

About those who sit for dispensation of justice among people but are not fit for it

In disparagement of contradictory views among Muslim jurists

Treachery and hypocrisy of al-Ashath al-Kindi

Death and taking lessons from it

Advice to keep light in this world

About those who accused him of killing Uthman

Keeping aloof from envy, and good behavior towards kin

Exhorting people for jihad

When his men were overpowered by Muawiya''s men

People after Muhammad''s death, the settlement between Muawiya and Amr ibn al-As

The transient nature of this world and importance of the next world

About those who found pretexts at the time of jihad

In connection with Uthman''s killing

Before the Battle of the Camel, he sent Ibn Abbas to Zubayr to advise him back to obedience

Disparagement of the world and categories of people

At the time of setting for the Battle of the Camel

Exhorting people to fight against the people of Syria

After arbitration

Warning the people of Nahrawan of their fate

His steadfastness and precedence in Islam

In disparagement of those in doubt

In disparagement of those who shrink from fighting

In response to the slogan of Kharijites: "Judgment belongs to God alone"

In condemnation of treason

Heart''s desires and hopes

In response to a suggestion of war

When Masqala defected to Syria

The greatness of God and the lowliness of this world

When he decided to march towards Syria

Calamities befalling Kufa

At the time of marching towards Syria

God''s greatness and sublimity

Admixture of right and wrong

When his men were prevented from taking water from the River Euphrates

Reward and punishment in the next world

On the description of the Day of Sacrifice

On the swear of allegiance

When his men showed impatience on his delay in giving them permission to fight in Siffin

Steadiness on the battlefield

Muawiya swallows whatever he gets and craves for what he does not get

Addressing the Kharijites

When he was told that the Kharijites had crossed the bridge of Nahrawan

When he was told that the Kharijites had been totally annihilated

Do not fight the Kharijites after me!

When he was warned of being killed by deceit

Transience of this world

Decline and destruction of this world

Attributes of God

Ways of fighting

On hearing the account of what took place in Saqifah of Bani-Sa''ida

When Mohammad ibn Abi Bakr, governor of Egypt, was overpowered and killed

Admonishing his companions for careless behavior

In the morning of the day he was fatally struck with a sword

In condemnation of the people of Iraq

Praise for Muhammad

When Hasan and Husayn interceded on behalf of Marwan

When the elective committee (or shura) decided to swear allegiance to Uthman

When he learned that the Umayyads blamed him for killing Uthman

Preaching and counseling

Banu Umayyad

One of his supplications

Prophecy of astrologers

Shortcomings of women

Way of preaching and counseling

World and its people

Al-Gharra (literally, "the brilliant"), in which Ali enjoined people to piety

Amr ibn al-As

Perfection of God and counseling

Preparing for the hereafter by following God''s commandments

Faithful and unfaithful believers

Factions of community

Holy Prophet

God''s attributes and some advice

Al-Ashbaah (literally, "the skeletons"), in which Ali talked about the creation of the universe

When people decided to swear allegiance to him after the murder of Uthman

Annihilation of the Kharijites, mischief mongering of the Umayyads, vastness of his own knowledge

God''s praise and eulogy of the prophets

Age of Ignorance and Muhammad''s efforts to disseminate God''s message

In eulogy of Muhammad

Admonishing his companions

Oppression of the Umayyads

Abstinence of the world and vicissitudes of time

Muhammad and his descendants

ومن كلام له (عليه السلام) لما اجتمع الناس اليه وشكوا ما نقموه على عثمان وسألوه مخاطبته واستعتابه لهم، فدخل (عليه السلام) على عثمان فقال:

When people went to Amīr al-mu’minīn in a deputation and complained to him through what they had to say against ‘Uthmān, and requested him to speak to him on their behalf and to admonish him for their sake, he went to see him and said: [1]

إِنَّ النَّاسَ وَرَائي، وَقَدِ اسْتَسْفَرُوني بَيْنَكَ وَبَيْنَهُمْ، وَوَاللهِ مَا أَدْرِي مَا أَقُولُ لَكَ! مَا أَعْرِفُ شَيْئاً تَجْهَلُهُ، وَلاَ أَدُلُّكَ عَلَى أَمْر لاَ تَعْرِفُهُ، إِنَّكَ لَتَعْلَمُ مَا نَعْلَمُ، مَا سَبَقْنَاكَ إِلَى شَيْء فَنُخْبِرَكَ عَنْهُ، وَلاَ خَلَوْنَا بِشَيْء فَنُبَلِّغَكَهُ، وَقَدْ رَأَيْتَ كَمَا رَأَيْنَا، وَسَمِعْتَ كَمَا سَمِعْنَا، وَصَحِبْتَ رَسُولَ الله(صلى الله عليه وآله) كَمَا صَحِبْنَا. وَمَا ابْنُ أَبِي قُحَافَةَ وَلاَ ابْنُ الْخَطَّابِ بِأَوْلَى بِعَمَلِ الْحَقِّ مِنْكَ، وَأَنْتَ أَقْرَبُ إِلَى رَسُولِ اللهِ(صلى الله عليه وآله) وَشِيجَةَ رَحِم مِنْهُمَا، وَقَدْ نِلْتَ مَنْ صَهْرِهِ مَا لَمْ يَنَالاَ.

The people are behind me and they have made me an ambassador between you and themselves; but by Allāh, I do not know what to say to you. I know nothing (in this matter) which you do not know, nor can I lead you to any matter of which you are not aware. You certainly know what we know, we have not come to know anything before you which we could tell you; nor did we learn anything in secret which we should convey to you. You have seen as we have seen and you have heard as we have heard. You sat in the company of the Prophet of Allāh as we did. (Abū Bakr) Ibn Abī Quḥāfah and (‘Umar) Ibn al-Khaṭṭāb were no more responsible for acting righteously than you, since you are nearer than both of them to the Prophet of Allāh through kinship, and you also hold relationship to him by marriage which they do not hold.

فَاللهَ اللهَ فِي نَفْسِكَ! فَإِنَّكَ ـ وَاللهِ ـ مَا تُبَصَّرُ مِنْ عَمىً، وَلاَ تُعَلّمُ مِنْ جَهْل، وَإِنَّ الْطُّرُقَ لَوَاضِحَةٌ، وَإِنَّ أَعْلاَمَ الدِّينِ لَقَائِمَةٌ. فَاعْلَمْ أَنَّ أَفْضَلَ عِبَادِاللهِ عِنْدَ اللهِ إِمَامٌ عَادِلٌ، هُدِيَ وَهَدَي، فَأَقَامَ سُنَّةً مَعْلُومَةً، وَأَمَاتَ بِدْعَةً مَجْهُولَةً، وَإِنَّ السُّنَنَ لَنَيِّرَةٌ، لَهَا أَعْلاَمٌ،

Then (fear) Allāh, in your own self; for, by Allāh, you are not being shown anything as if you are blind or being apprised of anything as if you are ignorant. The ways are clear while the banners of faith are fixed. You should know that among the creatures of Allāh, the most distinguished person before Allāh is the just Imām who has been guided (by Allāh) and guides others. So, he stands by the recognized ways of the Prophet’s behaviour and destroys unrecognized innovations. The (Prophet’s) ways are clear and they have signs, while innovations are also clear and they too have signs.

وَإِنَّ الْبِدَعَ لَظَاهِرَةٌ، لَهَا أَعْلاَمٌ، وَإِنَّ شَرَّ النَّاسِ عِنْدَاللهِ إِمَامٌ جَائِرٌ ضَلَّ وَضُلَّ بِهِ، فَأَمَاتَ سُنَّةً مَأْخُوذَةً، وَأَحْيَا بِدْعَةً مَتْرُوكَةً. وَإِني سَمِعْتُ رَسُولَ اللهِ (صلى الله عليه وآله) يَقُولُ: «يُؤْتَى يَوْمَ الْقِيَامَةِ بِالاْمَامِ الْجَائِرِ وَلَيْسَ مَعَهُ نَصِيرٌ وَلاَ عَاذِرٌ، فَيُلْقَى فِي نَارِ جَهَنَّمَ، فَيَدُورُ فِيهَا كَمَا تَدُورُ الرَّحَى، ثُمَّ يَرْتَبِطُ فِي قَعْرِهَا.»

Certainly, the worst man before Allāh is the oppressive Imām who has gone astray and through whom others go astray. He destroys the accepted sunnah and revives abandoned innovations. I heard the Messenger of Allāh saying: “On the Day of Judgement the oppressive Imām will be brought without anyone to support him or anyone to advance excuses on his behalf, and then he will be thrown into Hell where he will rotate as the hand-mill rotates, then (eventually) he will be confined to its hollow.”

وَإِني أَنْشُدُكَ اللهَ أنْ تَكُونَ إِمَامَ هذِهِ الاْمَّةِ الْمَقْتُولَ، فَإِنَّهُ كَانَ يُقَالُ: يُقْتَلُ فِي هذِهِ الاْمَّةِ إِمَامٌ يَفْتَحُ عَلَيْهَا الْقَتْلَ وَالْقِتَالَ إِلى يَوْمِ الْقُيَامَةِ، وَيَلْبِسُ أُمُورَهَا عَلَيْهَا، وَيَبُثُّ الْفِتَنَ فِيهَا، فَلاَ يُبْصِرُونَ الْحَقَّ مِنَ الْبَاطِلِ، يَمُوجُونَ فِيهَا مَوْجاً، وَيَمْرُجُونَ فِيهَا مَرْجاً. فَلاَ تَكُونَنَّ لِمَرْوَانَ سَيِّقَةً يَسُوقُكَ حَيْثُ شَاءَ بَعْدَ جَلاَلَ السِّنِّ وَتَقَضِّي الْعُمُرِ.

I swear to you by Allāh that you should not be that Imām of the people who will be killed because it has been said that, “An Imām of this people will be killed after which killing and fighting will be made open for them till the Day of Judgement, and he will confuse their matters and spread troubles over them. As a result, they will not discern truth from wrong. They will oscillate like waves and would be utterly misled.” You should not behave as the carrying beast for Marwān so that he may drag you wherever he likes, despite (your) seniority of age and length of life.

فَقَالَ لَهُ عُثْـمَانُ: كَلِّمِ النَّاسَ فِي أَنْ يُؤَجِّلُونِي، حَتَّى أَخْرُجَ إِلَيْهِمْ مِن مَظَالِمِهِمْ، فَقال (عليه السلام): مَا كَانَ بِالْمَدِينَةِ فَلاَ أَجَلَ فِيهِ، وَمَا غَابَ فَأَجَلُهُ وُصُولُ أَمْرِكَ إِلَيْهِ.

Then ‘Uthmān said to Amīr al-mu’minīn: Speak to the people to give me time until I redress their grievances. Amīr al-mu’minīn then said : So far as Medina is concerned there is no question of time. As for remoter areas you can have the time needed for your order to reach there.

Extrait de ses paroles adressées au calife ‘Outtiman, à l’issue de la plainte lui adressée par des gens qui blâment le calife

Les gens qui me suivent m’ont envoyé comme ambassadeur auprès de toi. Je jure par Dieu que je ne sais que te dire! Je ne connais un fait que tu ne connais pas et ne te montre une affaire que tu ignores. Tu connais ce que nous connaissons. Nous ne t’avons pas devancé dans une affaire pour te la raconter et nous n’avons rien fait en exclusivité pour te mettre au courant. Tu as vu et entendu comme nous, et tu as accompagné aussi comme nous le Prophète. Ni le fils de Abi Qouhafat (le calife Abou Bakr), ni ïbn Al Khattab sont plus aptes que toi à pratiquer la justice, toi dont la parenté consanguine avec l’Envoyé de Dieu est plus proche, étant en plus son gendre [‘Outhman avait épousé successivement les deux filles du Prophète Raqiyya et Oum Kalthoum].

Crains Dieu pour ton âme! Car, par Dieu, tu n’es pas aveugle pour qu’on te guide, ni ignorant pour qu’on t’enseigne. Les voies sont claires et les bannières de la religion sont dressées. Sache que le meilleur serviteur de Dieu est un imam juste, éclairé et bon guide, suivant la sounna et évitant toute hérésie inconnue. Les traditions de la sounna sont clairement exposées et les hérésies ont des signes indicateurs.

Par contre, le pire des hommes devant Dieu est un imam injuste, inique et égaré, qui délaisse la sounna et vivifie une hérésie abandonnée. J’ai entendu l’Envoyé de Dieu dire; «Au jour du Jugement, on apporte l’imam injuste, sans adeptes ni défenseurs, et on le jette dans le feu de la Géhenne où il tourne comme une meule, avant d’être ligoté dans sa profondeur».

Je t’adjure de n’être pas l’imam assassiné de cette nation, car il a été dit: un imam de cette nation sera assassiné, ouvrant ainsi la porte aux meurtres et aux combats jusqu’au Jour de la Résurrection. Les affaires de cette nation seront brouillées, les séditions y seront monnaie courante, les hommes ne sauront plus distinguer entre le vrai et le faux, ils remueront dans tous les sens, avec un pêle-mêle chaotique. Ne te laisse pas guider par Marwan [lbn Àl Hakam, son scribe et conseiller] qui te conduit à son gré à cause de ton âge avancé.

Alors ‘Outhman dit à fAli: «Parle aux gens de me donner un délai jusqu'à ce que je puisse les faire sortir de l'injustice». Et ‘Ali de répondre: les gens de la Médine veulent que tu agisses sur-le-champ; cependant, ils acceptent hors d’elle un délai d’attente suffisant pour que tes ordres puissent y arriver.

Nahj al-Balāgha

Book 1, Chapter 164