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 كتاب له (عليه السلام) إلى معاوية جواباً، (قال الشريف:) وهو من محاسن الكتب

In reply to Mu‘āwiyah, and it is one of his most elegant writings

أَمَّا بَعْدُ، فَقَدْ أَتَانِي كِتَابُكَ تَذْكُرُ فِيهِ اصْطِفَاءَ اللهِ مُحَمَّداً (صلى الله عليه وآله) لِدِينِهِ، وَتَأْيِيدَهُ إِيَّاهُ لِمَنْ أَيَّدَهُ مِنْ أَصْحَابِهِ، فَلَقَدْ خَبَّأَ لَنَا الدَّهْرُ مِنْكَ عَجَباً، إِذْ طَفِقْتَ تُخْبِرُنَا بِبَلاَءِ اللهِ تَعَالَى عِنْدَنَا، وَنِعْمَتِهِ عَلَيْنَا فِي نَبِيِّنَا، فَكُنْتَ فِي ذلكِ كَنَاقِلِ الَّتمْرِ إِلَى هَجَرَ، أَوْ دَاعِي مُسَدِّدِهِ إِلَى النِّضَالِ

Now, your letter [1] has reached me wherein you recall that Allāh chose Muḥammad (S) for His religion and helped him through those companions who helped him. Strange things about you have remained concealed (by the irony of fate) from us, since you have started telling us of Allāh’s trials for us and His bounties to us through our Prophet. In this matter, you are like the person who carries dates to Hajar, or who challenges his own master to a duel in archery.

وَزَعَمْتَ أَنَّ أَفْضَلَ النَّاسِ فِي الْإِسْلَامِ فُلاَنٌ وَفُلاَنٌ، فَذَكَرْتَ أَمْراً إِنْ تَمَّ اعْتَزَلَكَ كُلُّهُ، وَإِنْ نَقَصَ لَمْ يَلْحَقْكَ ثَلْمُهُ، وَمَا أَنْتَ وَالْفَاضِلَ وَالْمَفْضُولَ، وَالسَّائِسَ وَالْمَسُوسَ! وَمَا لِلطُّلَقَاءِ وَأَبْنَاءِ الطُّلَقَاءِ، وَالتَّمْيِيزَ بَيْنَ الْمُهَاجِرِينَ الْأَوَّلِينَ، وَتَرْتِيبَ دَرَجَاتِهِمْ، وَتَعْرِيفَ طَبَقَاتِهِمْ! هَيْهَاتَ لَقَدْ حَنَّ قِدْحٌ لَيْسَ مِنْهَا، وَطَفِقَ يَحْكُمُ فِيهَا مَنْ عَلَيْهِ الْحُكْمُ لَهَا!

You think that so-and-so are the most distinguished persons in Islam. You have said such a thing which if it be true, you have nothing to do with it, but if it be not so, then its defect will not affect you. And what are you to do with the question of who is better and who is worse, or who is the ruler and who is the ruled. What have the freed ones and their sons to do with distinguishing between the first muhājirūn and determining their position or defining their ranks. What a pity! the sound of an arrow is being produced by what is not a real arrow, and he against whom the judgement is to be passed is sitting in judgement.

أَ لَا تَرْبَعُ أَيُّهَا الْإِنْسَانُ عَلَى ظَلْعِكَ، وَتَعْرِفُ قُصُورَ ذَرْعِكَ، وَتَتَأَخَّرُ حَيْثُ أَخَّرَكَ الْقَدَرُ! فَمَا عَلَيْكَ غَلَبَةُ الْمَغْلُوبِ، وَلَا [لَكَ] ظَفَرُ الظَّافِرِ! وَإِنَّكَ لَذَهّابٌ فِي التِّيهِ، رَوَّاغٌ عَنِ الْقَصْدِ.

O man, why do you not see your own lameness and remain within bounds, and why do not you realize the shortness of your measure and stay back where destiny has placed you. You have no concern with the defeat of the defeated or the victory of the victor. You are wandering in bewilderment and straying from the right path.

أَ لَا تَرَى ـ غَيْرَ مُخْبِر لَكَ، وَلَكِنْ بِنِعْمَةِ اللهِ أُحَدِّثُ ـ أَنَّ قَوْماً اسْتُشْهِدُوا في سَبِيلِ اللهِ تَعَالَى مِنَ الْمُهاجِرينَ وَالْأَنْصَارِ، وَلِكُلٍّ فَضْلٌ، حَتَّى إِذَا اسْتُشْهِدَ شَهِيدُنَا قِيلَ: سَيِّدُ الشُّهَدَاءِ، وَخَصَّهُ رَسُولُ اللهِ (صلى الله عليه وآله) بِسَبْعِينَ تَكْبِيرَةً عِنْدَ صَلاَتِهِ عَلَيْهِ!

Do you not realize it? I am not giving you any news: I am just recounting Allāh’s bounty, namely that a number of people from among the muhājirūn (immigrants from Mecca) and anṣār (helpers) fell as martyrs in the way of Allāh the Sublime, and that each of them is distinguished (on that account), but when one of us secured martyrdom he was named the Chief of all martyrs, and the Messenger of Allāh (S) gave him the peculiar honour of saying seventy takbīr (Allāhu akbar) during his funeral prayer.

أَ وَلَا تَرَى أَنَّ قَوْماً قُطِّعَتْ أَيْديِهِمْ فِي سَبِيلِ اللهِ ـ وَلِكُلّ فَضْلٌ ـ حَتَّى إذَا فُعِلَ بِوَاحِدِنَا كمَا فُعِلَ بِوَاحِدِهِمْ، قِيلَ: الطَّيَّارُ فِي الْجَنَّةِ وَذُوالْجَنَاحَيْنِ!

Do you not know that a number of people lost their hands in the way of Allāh, and that everyone is distinguished (on that account), but when the same thing occurred to one of us he was given the name “the flier in Paradise”; and “the two winged”.

وَلَوْ لَا مَا نَهَى اللهُ عَنْهُ مِنْ تَزْكِيَةِ الْمَرْءِ نَفْسَهُ، لَذَكَرَ ذَاكِرٌ فَضَائِلَ جَمَّةً، تَعْرِفُهَا قُلُوبُ الْمُؤْمِنِينَ، وَلَا تَمُجُّهَا آذَانُ السَّامِعِينَ. فَدَعْ عَنْكَ مَنْ مَالَتْ بِه الرَّمِيَّةُ، فَإِنَّا صَنَائِعُ رَبِّنَا، وَالنَّاسُ بَعْدُ صَنَائِعُ لَنَا.

If Allāh had not forbidden self-praise, the writer would have mentioned numerous distinctions which the believer knows full well and which the ears of hearers do not wish to forget. Better leave those whose arrows miss the mark. We are the direct recipients of our Lord's favours while others receive favours from us after that.

لَمْ يَمْنَعْنَا قَدِيمُ عِزِّنَا وَلَا عَادِيُّ طَوْلِنَا عَلَى قَوْمِكَ أَنْ خَلَطْنَاكُمْ بَأَنفُسِنَا، فَنَكَحْنَا وَأَنْكَحْنا، فِعْلَ الْأَكْفَاءِ، وَلَسْتُمْ هُنَاكَ! وَأَنَّى يَكُونُ ذلِكَ كَذَلِكَ وَمِنَّا النَّبِيُّ وَمِنْكُمُ الْمُكَذِّبُ، وَمِنَّا أَسَدُ اللهِ وَمِنْكُمْ أَسَدُ الْأَحْلَافِ، وَمِنَّا سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ وَمِنْكُمْ صِبْيَةُ النَّارِ، وَمِنَّا خَيْرُ نِسَاءِ الْعَالَمِينِ وَمِنْكُمْ حَمَّالَةُ الْحَطَبِ، فِي كَثِير مِمَّا لَنَا وَعَلَيْكُمْ!

In spite of our old established honour and our well-known superiority over your people, we did not stay away from mixing with you and married and got married (among you) like equals although you were not so. And how could you be so when (the position is that) among us is the Prophet while among you is the opposer, among us is the lion of Allāh while among you is the lion of the opposing groups, among us are the two masters of the youth of Paradise [2] while among you are the children of Hell, among us is the choicest of all the women of the worlds [3] while among you is the bearer of firewood, and many more distinctions on our side and shortcomings on your side.

فَإِسْلَامُنَا مَا قَدْ سُمِعَ، وَجَاهِلِيَّتُنَا لَا تُدْفَعُ، وَكِتَابُ اللهِ يَجْمَعُ لَنَا مَا شَذَّ عَنَّا، وَهُوَ قَوْلُهُ سُبْحَانَهُ وَتَعَالَى: ﴿وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللهِ﴾، وَقَوْلُهُ تَعَالَى: ﴿إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَـٰذَا النَّبِيُّ وَالَّذِينَ آمَنُوا ۗ وَاللهُ وَلِيُّ الْمُؤْمِنِينَ﴾،

Our Islam is well-known and our (greatness in the) pre-Islamic period too cannot be denied. Whatever remains has been mentioned in the words of Allāh the Glorified, the Sublime: And blood relations have the better claim in respect of one to the other, according to the Book of Allāh ... (Qur’ān, 33:6) He (Allāh) the Sublime, also says: Verily, of men the nearest to Abraham are surely those who followed him and this (Our) Prophet (Muḥammad) and those who believe; and verily, Allāh, is the Guardian of the faithful. (Qur’ān, 3:68)

فَنَحْنُ مَرَّةً أوْلَى بِالْقَرَابَةِ، وَتَارَةً أَوْلَى بِالطَّاعَةِ. وَلَمَّا احْتَجَّ الْمُهَاجِرُونَ عَلَى الْأَنْصَارِ يَوْمَ السَّقِيفَةِ بِرَسُولِ الله (صلى الله عليه وآله) فَلَجُوا عَلَيْهِمْ، فَإِنْ يَكُنِ الْفَلَجُ بِهِ فَالْحَقُّ لَنَا دُونَكُمْ، وَإِنْ يَكُنْ بِغَيْرِهِ فَالْأَنْصَارُ عَلَى دَعْوَاهُمْ.

Thus, we are superior firstly because of kinship and secondly because of obedience. When at Saqīfah (of Banū Sā‘idah) the muhājirūn contended kinship with the Messenger of Allah (S) against the anṣār, they scored over them. If that success was based on kinship then the right would be ours better than yours. Otherwise, the anṣar’s contention stands.

وَزَعَمْتَ أَنِّي لِكُلِّ الْخُلَفَاءِ حَسَدْتُ، وَعَلَى كُلِّهِمْ بَغَيْتُ، فَإِنْ يَكُنْ ذلِكَ كَذلِكَ فَلَيْسَ الْجِنَايَةُ عَلَيْكَ، فَيَكُونَ الْعُذْرُ إِلَيْكَ. «وَتِلْكَ شَكَاةٌ ظَاهِرٌ عَنْكَ عَارُهَا.»

You think that I have been jealous of every caliph and have revolted against them. Even if this be so, it is not an offence against you and therefore no explanation is due to you. “This is a matter for which no blame comes to you”.

وَقُلْتَ: إِنِّي كُنْتُ أُقَادُ كَمَا يُقَادُ الْجَمَلُ الْـمَخْشُوشُ حَتَّى أُبَايِعَ، وَلَعَمْرُ اللهِ لَقَدْ أَرَدْتَ أَنْ تَذُمَّ فَمَدَحْتَ، وَأَنْ تَفْضَحَ فَافْتَضَحْتَ! وَمَا عَلَى الْمُسْلِمِ مِنْ غَضَاضَةٍ فِي أَنْ يَكُونَ مَظْلُوماً مَا لَمْ يَكُنْ شَاكّاً فِي دِينِهِ، وَلَا مُرْتَاباً بِيَقِينِهِ! وَهذِهِ حُجَّتِي إِلَى غَيْرِكَ قَصْدُهَا، وَلكِنِّي أَطْلَقْتُ لَكَ مِنْهَا بِقَدْرِ مَا سَنَحَ مِنْ ذِكْرِهَا.

You have said that I was dragged like a camel with a nose string to swear allegiance (to Abū Bakr at Saqīfah). By the Eternal Allāh, you had intended to revile me but you have praised me, and to humiliate me but have yourself been humiliated. What humiliation does it mean for a Muslim to be the victim of oppression so long as he does not entertain any doubt in his religion, nor any misgiving in his firm belief! This argument of mine is intended for others, but I have stated it to you only in so far as it was appropriate.

ثُمَّ ذَكَرْتَ مَا كَانَ مِنْ أَمْرِي وَأَمْرِ عُثْمانَ، فَلَكَ أَنْ تُجَابَ عَنْ هذِهِ لِرَحِمِكَ منْهُ، فَأَيُّنَا كَانَ أَعْدَى لَهُ، وَأَهْدَى إِلَى مَقَاتِلِهِ! أَ مَنْ بَذَلَ لَهُ نُصْرَتَهُ فَاسْتَقْعَدَهُ وَاسْتَكَفَّهُ، أَمْ مَنِ اسْتَنْصَرَهُ فَتَرَاَخى عَنْهُ وَبَثَّ الْـمَنُونَ إِلَيْهِ، حَتَّى أَتَى قَدَرُهُ عَلَيْهِ، كَلاَّ وَاللهِ لَ ﴿قَدْ يَعْلَمُ اللَّهُ الْمُعَوِّقِينَ مِنكُمْ وَالْقَائِلِينَ لِإِخْوَانِهِمْ هَلُمَّ إِلَيْنَا ۖ وَلَا يَأْتُونَ الْبَأْسَ إِلَّا قَلِيلًا﴾.

Then you have recalled my position vis-à-vis ‘Uthmān, and in this matter an answer is due to you because of your kinship with him. So (now tell me), which of us was more inimical towards ‘Uthmān and who did more to bring about his killing; or who offered him his support but he made him sit down and stopped him; or who was he whom he called for help but who turned his face from him and drew his death near him till his fate overtook him? No, no; by Allāh: “Indeed knoweth Allāh those who hinder others among you and those who say unto their brethren ‘Come hither unto us’, and they come not to fight but a little.” (Qur’ān, 33:18)

وَمَا كُنْتُ لِأَعْتَذِرَ مِنْ أَنِّي كُنْتُ أَنْقِمُ عَلَيْهِ أَحْدَاثاً، فَإِنْ كَانَ الذَّنْبُ إِلَيْهِ إِرْشَادِي وَهِدَايَتِي لَهُ، فَرُبَّ مَلُومٍ لَا ذَنْبَ لَهُ «وَقَدْ يَسْتَفِيدُ الظِّنَّةَ الْمُتَنَصِّحُ»

I am not going to offer my excuse for reproving him for (some of) his innovations, for if my good counsel and guidance to him was a sin then very often a person who is blamed has no sin and “sometimes the only reward a counseller [4] reaps is suspicion (of evil)”.

وَمَا أَرَدْتُ ﴿إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ ۚ وَمَا تَوْفِيقِي إِلَّا بِاللَّـهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ﴾.

“I desired naught but reform what I am able to (do); and my guidance is not but with Allāh; On Him (alone) do I rely, and unto Him (alone) do I turn.” (Qur’ān, 11:88)

وَذَكَرْتَ أَنَّهُ لَيْسَ لِي وَلِأَصْحَابِي عِنْدَكَ إِلَّا السَّيْفُ، فَلَقَدْ أَضْحَكْتَ بَعْدَ اسْتِعْبَارٍ! مَتَى أُلْفِيَتْ بَنُو عَبْدِ الْمُطَّلِبِ عَنِ الْأَعْدَاءِ نَاكِلِينَ، وبِالسُّيُوفِ مُخَوَّفِينَ؟! «فَلَبِّثْ قَلِيلاً يَلْحَقِ الْهَيْجَا حَمَلْ» فَسَيَطْلُبُكَ مَنْ تَطْلُبُ، وَيَقْرُبُ مِنْكَ مَا تَسْتَبْعِدُ، وَأَنَا مُرْقِلٌ نَحْوَكَ فِي جَحْفَل مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ، وَالتَّابِعِينَ لَهُمْ بِإِحْسَان، شَدِيد زِحَامُهُمْ، سَاطِعٍ قَتَامُهُمْ، مُتَسَرْبِلِينَ سَرَابِيلَ الْمَوْتِ، أَحَبُّ اللِّقَاءِ إِلَيْهِمْ لِقَاءُ رَبِّهِمْ، وَقَدْ صَحِبَتْهُمْ ذُرِّيَّةٌ بَدْرِيَّةٌ، وَسُيُوفٌ هَاشِمِيَّةٌ، قَدْ عَرَفْتَ مَوَاقِعَ نِصَالِهَا فِي أَخِيكَ وَخَالِكَ وَجَدِّكَ وَأَهْلِكَ، ﴿وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ﴾

You have mentioned that for me and for my followers you have only the sword. This makes even a weeping person laugh. Did you ever see the descendants of ‘Abd al-Muṭṭalib running away from battle, or being frightened by swords, “Wait a little till Ḥamal [5] joins the battle” shortly, Then he whom you are seeking will seek you and he whom you think to be far away will approach near you. I am (shortly) speeding towards you with a force of muhājirūn and anṣār and those who follow them in virtue. Their number will be great and their dust will spread all round. They will be wearing their shrouds and their most coveted desire is to meet Allāh. They will be accompanied by the descendants of those who took part in the battle of Badr, and they will have Hāshimite swords whose cut you have already seen in the case of your brother, maternal uncle, your grandfather and your kinsmen. Nor are they far distant from the unjust ones. (Qur’ān, 11:83)

Extrait d’une lettre à Mou’awiyat, l’une des meilleures dans le genre épistolaîre d’après Al Radii

J’ai reçu ta lettre dans laquelle tu rappelles que Dieu a choisi Mouhammad pour divulguer sa religion et qu’il l’a soutenu par ses compagnons. Vraiment, tu nous émerveilles en nous rappelant les grâces que Dieu nous envoya via notre prophète, car ta parole n’est qu’une lapalissade qui prête à rire...

.... Tu ne fais que déambuler dans un labyrinthe et t’éloigner de la juste mesure.

Ne vois-tu pas - je ne l’expose pas à toi, mais je relate par la grâce de dieu - que des gens parmi les Muhagirins et les Ansars avaient subi le martyre pour la cause de Dieu ? A chacun son mérite ! Lorsque notre martyr [Hamzat bin ‘Abdul Muttalib] mourut, on l’appela «le maître des martyrs», et l’Envoyé de Dieu, en priant sur son cadavre, a répété soixante-dix «Allah Akbar»!

Ne vois-tu pas qu’il y a eu des martyrs dont les mains furent coupées -à chacun son mérite- et que l’un d’eux [Ja’far bin Abi Taleb, le frère de ‘Ali] a été appelé «l’aviateur ailé du Paradis»?!

Si Dieu ne nous avait pas interdit de nous vanter, nous aurions mentionné maintes vertus que tes coeurs des croyants connaissent et les oreilles des écouteurs ne les rejettent pas....

Notre honneur hérité et notre supériorité ne nous ont pas empêchés de vous rendre égaux à nous par des relations de mariage de pair à compagnon, bien que vous n’êtes pas nos égaux. Le Prophète est compté parmi les nôtres tandis que le menteur [Abou Jahl] est l’un des vôtres; de même, le lion de Dieu [Hamzat] est l’un des nôtres tandis que vous avez le lion des partisans ennemis du Prophète [Abou Souftan]. A nous appartiennent les deux jeunes maîtres du Paradis [Al Hassan et Al Hussein, d’après une prophétie de Mouhammad], et à vous appartiennnent les garçons du Feu [on dit qu’ils sont les fils de Marwan ibn Al Hakam, d’après une autre prophétie]. Finalement, on compte parmi nous la meilleure des femmes [Fatima] et parmi vous la porteuse du bois [Oum Jamil, fille de Harb, tante maternelle de Mou’awiyat et femme de Abi Lahab]...

Tout le monde connaît notre Islam précoce et notre honneur durant la période pré-islamique. Or, le Livre de Dieu dit en ce qui nous concerne: «Cependant ceux qui sont liés par la parenté ont priorité les uns envers les autres» (8,75), et encore: «Certes les hommes les plus dignes de se réclamer d’Abraham, sont ceux qui Font suivi, ainsi que ce Prophète-ci, et ceux qui ont la foi. Et Allah est l’allié des croyants» (3,68).

Nahj al-Balāgha

Book 2, Chapter 28