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 عثمان بن حنيف الأنصاري وهو [وكان] عامله على البصرة وقد بلغه أنه دعي إلى وليمة قوم من أهلها، فمضى إليها [قوله]

To ‘Uthmān ibn Ḥunayf al-Anṣārī who was Amīr al-mu’minīn’s Governor of Baṣrah, when he came to know that the people of that place had invited ‘Uthmān to a banquet and he had attended.

أَمَّا بَعْدُ، يَابْنَ حُنَيْفٍ، فَقَدْ بَلَغَنِي أَنَّ رَجُلًا مِنْ فِتْيَةِ أَهْلِ الْبَصْرَةِ دَعَاكَ إلى مَأْدُبَةٍ، فَأَسْرَعْتَ إِلَيْهَا، تُسْتَطَابُ لَكَ الْأَلْوَانُ، وَتُنْقَلُ إِلَيْكَ الْجِفَانُ، وَمَا ظَنَنْتُ أَنَّكَ تُجِيبُ إِلى طَعَامِ قَوْمٍ، عَائِلُهُمْ مَجْفُوٌّ وَغَنِيُّهُمْ مَدْعُوٌّ. فَانْظُرْ إِلَى مَا تَقْضَمُهُ مِنْ هذَ الْمَقْضَمِ، فَمَا اشْتَبَهَ عَلَيْكَ عِلْمُهُ فَالْفِظْهُ، وَمَا أَيْقَنْتَ بِطِيبِ وُجُوهِهِ فَنَلْ مِنْهُ.

O’ Ibn Ḥunayf, I have come to know that a young man of Baṣrah invited you to a feast and you leapt towards it. Foods of different colours were being chosen for you and big bowls were being given to you. I never thought that you would accept the feast of a people who turn out the beggars and invite the rich. Look at the morsels you take, leave out that about which you are in doubt and take that about which you are sure that it has been secured lawfully.

أَلَا وَإِنَّ لِكُلِّ مَأْمُومٍ إِمَاماً، يَقْتَدِي بِهِ، وَيَسْتَضِيءُ بِنُورِ عِلْمِهِ. أَلَا وَإِنَّ إِمَامَكُمْ قَدِ اكْتَفَى مِنْ دُنْيَاهُ بِطِمْرَيْهِ، وَمِنْ طُعْمِهِ بِقُرْصَيْهِ. أَلَا وَإِنَّكُمْ لَا تَقْدِرُونَ عَلَى ذلِكَ، وَلكِنْ أَعِينُوني بِوَرَعٍ وَاجْتِهَادٍ، وَعِفَّةٍ وَسَدَادٍ فَوَاللهِ مَا كَنَزْتُ مِنْ دُنْيَاكُمْ تِبْراً، وَلَا ادَّخَرْتُ مِنْ غَنَائِمِهَا وَفْراً، وَلَا أَعْدَدْتُ لِبَالِي ثَوْبِي طِمْراً وَلَا حُزْتُ مِنْ أَرْضِهَا شِبْراً وَلَا أَخَذْتُ مِنْهُ إِلَّا كَقُوتِ أَتَانٍ دَبِرَةٍ وَ لَهِيَ فِي عَيْنِي أَوْهَى وَأَوْهَنُ مِنْ عَفْصَةٍ مَقِرَةٍ

Remember that every follower has a leader whom he follows and from the effulgence of whose knowledge he takes light. Realize that your Imam has contented himself with two shabby pieces of cloth out of the (comforts of the) world and two loaves for his meal. Certainly, you cannot do so but at least support me in piety, exertion, chastity and uprightness, because, by Allāh, I have not treasured any gold out of your world nor amassed plentiful wealth nor collected any clothes other than the two shabby sheets. ---

بَلَى! كَانَتْ في أَيْدِينَا فَدَكٌ مِنْ كلِّ مَا أَظَلَّتْهُ السَّماءُ، فَشَحَّتْ عَلَيْهَا نُفُوسُ قَوْمٍ، وَسَخَتْ عَنْهَا نُفُوسُ قَوْمٍ آخَرِينَ، وَنِعْمَ الْحَكَمُ اللهُ. وَمَا أَصْنَعُ بِفَدَك وَغَيْرِ فَدَكٍ، وَالنَّفْسُ مَظَانُّهَا فِي غَدٍ جَدَثٌ، تَنْقَطِعُ فِي ظُلْمَتِهِ آثَارُهَا، وَتَغِيبُ أَخْبَارُهَا، وَحُفْرَةٌ لَوْ زِيدَ فِي فُسْحَتِهَا، وَأَوْسَعَتْ يَدَا حَافِرِهَا، لَأَضْغَطَهَا الْحَجَرُ وَالْمَدَرُ، وَسَدَّ فُرَجَهَا التُّرَابُ الْمُتَرَاكِمُ،

Of course, all that we had in our possession under this sky was Fadak [1], but a group of people felt greedy for it and the other party withheld themselves from it. Allāh is, after all, the best arbiter. What shall I do: Fadak, or no Fadak, while tomorrow this body is to go into the grave in whose darkness its traces will be destroyed and (even) news of it will disappear. It is a pit that, even if its width is widened or the hands of the digger make it broad and open, the stones and clods of clay will narrow it and the falling earth will close its apperture.

وَإِنَّمَا هِيَ نَفْسِي أَرُوضُهَا بِالتَّقْوَى لِتَأْتِيَ آمِنَةً يَوْمَ الْخَوْفِ الْأَكْبَرِ، وَتَثْبُتَ عَلَى جَوَانِبِ الْمَزْلَقِ. وَلَوْ شِئْتُ لَاهْتَدَيْتُ الطَّرِيقَ، إِلَى مُصَفَّى هذَا الْعَسَلِ، وَلُبَابِ هذَا الْقَمْحِ، وَنَسَائِجِ هذَا الْقَزِّ، وَلكِنْ هَيْهَاتَ أَنْ يَغْلِبَنِي هَوَايَ، وَيَقُودَنِي جَشَعِي إِلَى تَخَيُّرِ الْأَطْعِمَةِ ـ وَلَعَلَّ بِالْحِجَازِ أَوِ بِالْـيَمَامَةِ مَنْ لَا طَمَعَ لَهُ فِي الْقُرْصِ، وَلَا عَهْدَ لَهُ بِالشِّبَعِ ـ أَوْ أَبِيتَ مِبْطَاناً وَحَوْلِي بُطُونٌ غَرْثَى وَأَكْبَادٌ حَرَّى، أَوْ أَكُونَ كَمَا قَالَ الْقَائِلُ:

I try to keep myself engaged in piety so that one the day of great fear it will be peaceful and steady in slippery places. If I wished I could have taken the way leading towards (worldly pleasures like) pure honey, fine wheat and silk clothes but it cannot be that my passions lead me and greed take me to choosing good meals while in the Ḥijāz or in Yamāmah there may be people who have no hope of getting bread or who do not have a full meal. Shall I lie with a satiated belly while around me there may be hungry bellies and thirsty livers? Or shall I be as the poet has said:

وَحَسْبُكَ دَاءً أَنْ تَبِيتَ بِبِطْنَةٍ * وَحَوْلَكَ أَكْبَادٌ تَحِنُّ إِلَى الْقِدِّ

It is enough for you to have a disease that you lie with your belly full while around you people may be badly yearning for dried leather.

أَ أَقْنَعُ مِنْ نَفْسِي بِأَنْ يُقَالَ [هَذَا] أَمِيرُ الْمُؤْمِنِينَ، وَلَا أُشَارِكُهُمْ فِي مَكَارِهِ الدَّهْرِ، أَوْ أَكُونَ أُسْوَةً لَهُمْ فِي جُشُوبَةِ الْعَيْشِ! فَمَا خُلِقْتُ لِيَشْغَلَنِي أَكْلُ الطَّيِّبَاتِ، كَالْبَهِيمَةِ الْمَرْبُوطَةِ هَمُّهَا عَلَفُهَا، أَوِ الْمُرْسَلَةِ شُغُلُهَا تَقَمُّمُهَا، تَكْتَرِشُ مِنْ أَعْلَافِهَا، وَتَلْهُو عَمَّا يُرَادُ بِهَا، أَوْ أُتْرَكَ سُدًى، أَوْ أُهْمَلَ عَابِثاً، أَوْ أَجُرَّ حَبْلَ الضَّلَالَةِ، أَوْ أَعْتَسِفَ طَرِيقَ الْمَتَاهَةِ!

Shall I be content with being called ‘Amīr al-mu’minīn’ (The Commander of the Believers), although I do not share with the people the hardships of the world? Or shall I be an example for them in the distresses of life? I have not been created to keep myself busy in eating good foods like the tied animal whose only worry is his fodder or like a loose animal whose activity is to swallow. It fills its belly with its feed and forgets the purpose behind it. Shall I be left uncontrolled to pasture freely, or draw the rope of misguidance or roam aimlessly in the paths of bewilderment?

وَكَأَنِّي بِقَائِلِكُمْ يَقُولُ: إِذَا كَانَ هذَا قُوتُ ابْنِ أَبِي طَالِبٍ، فَقَدْ قَعَدَ بِهِ الضَّعْفُ عَنْ قِتَالِ الْأَقْرَانِ وَمُنَازَلَةِ الشُّجْعَانِ. أَلَا وَإِنَّ الشَّجَرَةَ الْبَرِّيَّةَ أَصْلَبُ عُوداً، وَالْرَّوَائِعَ الْخَضِرَةَ أَرَقُّ جُلُوداً، وَالنَّابِتَاتِ العِذْيَةَ أَقْوَى وَقُوداً، وَأَبْطَأُ خُمُوداً.

I see as if one of you would say that if this is what the son of Abī Ṭālib eats then weakness must have made him unfit to fight his foes and encounter the brave. Remember that the tree of the forest is the best for timber, while green twigs have soft bark, and the wild bushes are very strong for burning and slow in dying off.

وَأَنَا مِنْ رَسُولِ اللهِ (صلى الله عليه وآله) كَالصِّنْوِ مِنَ الصِّنْوِ [كَالضَّوْءِ مِنَ الضَّوْءِ]، وَالذِّرَاعِ مِنَ الْعَضُدِ. وَاللهِ لَوْ تَظَاهَرَتِ الْعَرَبُ عَلَى قِتَالِي لَمَا وَلَّيْتُ عَنْهَا، وَلَوْ أَمْكَنَتِ الْفُرَصُ مِنْ رِقَابِهَا لَسَارَعْتُ إِلَيْهَا، سَأَجْهَدُ فِي أَنْ أُطَهِّرَ الْأَرْضَ مِنْ هذَا الشَّخْصِ الْمَعْكُوسِ، وَالْجِسْمِ الْمَرْكُوسِ، حَتَّى تَخْرُجَ الْمَدَرَةُ مِنْ بَيْنِ حَبِّ الْحَصِيدِ.

My relation with the Messenger of Allāh is that of one branch with another, or of the wrist with the forearm. By Allāh, if the Arabs join together to fight me I will not run away from them and if I get the opportunity I will hasten to catch them by their necks. I shall surely strive to relieve the earth of this man of perverse mind and uncouth body, till the bits of earth are removed from the grain.

ومن هذا الكتاب، وهو آخره: إِلَيْكَ عَنِّي يَا دُنْيَا، فَحَبْلُكِ عَلَى غَارِبِكِ، قَدِ انْسَلَلْتُ مِنْ مَخَالِبِكِ، وَأَفْلَتُّ مِنْ حَبَائِلِكِ، وَاجْتَنَبْتُ الذَّهَابَ فِي مَدَاحِضِكِ. أَيْنَ الْقُرُونُ الَّذِينَ غَرَرْتِهِمْ بَمَدَاعِبِكَ؟! أَيْنَ الْأُمَمُ الَّذِينَ فَتَنْتِهِمْ بِزَخَارِفِكِ؟! فَهَا هُمْ رَهَائِنُ الْقُبُورِ، وَمَضَامِينُ اللُّحُودِ.

A part of the same which is the end of the letter : Get away from me, O’ world. Your rein is on your own shoulders as I have released myself from your ditches, removed myself of your snares and avoided walking into your slippery places. Where are those whom you have deceived by your jokes? Where are those communities whom you have enticed with your embellishments? They are all confined to graves and hidden in burial places.

وَاللهِ لَوْ كُنْتِ شَخْصاً مَرْئِيّاً، وَقَالَباً حِسِّيّاً، لَأَقَمْتُ عَلَيْكِ حُدُودَ اللهِ فِي عِبَادٍ غَرَرْتِهِمْ بِالْأَمَانِيِّ، وَأُمَمٍ أَلْقَيْتِهِمْ فِي الْمَهَاوِي، وَمُلُوكٍ أَسْلَمْتِهِمْ إِلَى التَّلَفِ، وَأَوْرَدْتِهِمْ مَوَارِدَ الْبَلَاءِ، إِذْ لَا وِرْدَ وَلَا صَدَرَ! هَيْهَاتَ! مَنْ وَطِئَ دَحْضَكِ زَلِقَ، وَمَنْ رَكِبَ لُجَجَكِ غَرِقَ، وَمَنِ ازْوَرَّ عَنْ حَبَائِلِكِ وُفِّقَ، وَالسَّالِمُ مِنْكِ لَا يُبَالِي إِنْ ضَاقَ بِهِ مُنَاخُهُ وَالدُّنْيَا عِنْدَهُ كَيَوْمٍ حَانَ انْسِلاَخُهُ.

By Allāh, if you had been a visible personality and a body capable of feeling, I would have awarded you the penalties fixed by Allāh because of the people whom you received through desires and the communities whom you threw into destruction and the rulers whom you consigned to ruin and drove to places of distress after which there is neither going nor returning. Indeed whoever stepped on your slippery place slipped, whoever rode your waves was drowned, and whoever evaded your snares received inward support. He who keeps himself safe from you does not worry even though his affairs may be straitened and the world to him is like a day which is near expiring.

اعْزُبِي عَنِّي! فَوَاللهِ لَا أَذِلُّ لَكِ فَتَسْتَذِلِّينِي، وَلَا أَسْلَسُ لَكِ فَتَقُودِينِي. وَايْمُ اللهِ ـ يَمِيناً أسْتَثْنِي فِيهَا بِمَشِيئَةِ اللهِ ـ لَأَرُوضَنَّ نَفْسِي رِيَاضَةً تَهِشُّ مَعَهَا إِلَى الْقُرْصِ إِذَا قَدَرْتُ عَلَيْهِ مَطْعُوماً، وَتَقْنَعُ بِالْمِلْحِ مَأْدُوماً، وَلَأَدَعَنَّ مُقْلَتِي كَعَيْنِ مَاءٍ، نَضَبَ مَعِينُهَا مُسْتَفْرِغَةً دُمُوعَهَا.

Get away from me, for, by Allāh, I do not bow before you so that you may humiliate me, nor do I let loose the reins for you so that you may drive me away. I swear by Allāh an oath wherein I, except the will of Allāh, shall so train myself that I will feel joyed if I get one loaf for eating, and be content with only salt to season it. I shall let my eyes empty themselves of tears like the stream whose water has flown away.

أَ تَمْتَلِئُ السَّائِمَةُ مِنْ رِعْيِهَا فَتَبْرُكَ؟ وَتَشْبَعُ الرَّبِيضَةُ مِنْ عُشْبِهَا فَتَرْبِضَ؟ وَيَأْكُلُ عَلِيٌّ مِنْ زَادِهِ فَيَهْجَعَ؟ قَرَّتْ إِذاً عَيْنُهُ إِذَا اقْتَدَى بَعْدَ السِّنِينَ الْمُتَطَاوِلَةِ بِالْبَهِيمَةِ الْهَامِلَةِ، وَالسَّائِمَةِ الْمَرْعِيَّةِ!

Should ‘Alī eat whatever he has and fall asleep like the cattle who fill their stomachs from the pasture land and lie down, or as the goats (who) graze, eat the green grass and go into their pen! His eyes may die if he, after long years, follows loose cattle and pasturing animals.

طُوبَى لِنَفْسٍ أَدَّتْ إِلَى رَبِّهَا فَرْضَهَا، وَعَرَكَتْ بِجَنْبِهَا بُؤْسَهَا، وَهَجَرَتْ فِي اللَّيْلِ غُمْضَهَا، حَتَّى إِذَا غَلَبَ الْكَرَى عَلَيْهَا افْتَرَشَتْ أَرْضَهَا، وَتَوَسَّدَتْ كَفَّهَا، فِي مَعْشَرٍ أَسْهَرَ عُيُونَهُمْ خَوْفُ مَعَادِهِمْ، تَجَافَتْ عَنْ مَضَاجِعِهِمْ جُنُوبُهُمْ، وَهَمْهَمَتْ بِذِكْرِ رَبِّهِم شِفَاهُهُمْ، وَتَقَشَّعَتْ بِطُولِ اسْتِغْفَارِهِم ذُنُوبُهُمْ. ﴿أُولَـٰئِكَ حِزْبُ اللهِ ۚ أَلَا إِنَّ حِزْبَ اللهِ هُمُ الْمُفْلِحُونَ﴾

Blessed is he who discharges his obligations towards Allāh and endures his hardships, allows himself no sleep in the night but when sleep overpowers him lies down on the ground using his hand as a pillow, along with those who keep their eyes wakeful in fear of the Day of judgement, whose bodies are ever away froth beds, whose lips are humming in remembrance of Allāh and whose sins have been erased through their prolonged beseechings for forgiveness. They are the party of Allāh; Be it known, verily the party of Allāh alone shall be the successful ones (Qur’ān, 58:22).

فَاتَّقِ اللهَ يَا ابْنَ حُنَيْفٍ، وَلْتَكْفُفْ أَقْرَاصُكَ، لِيَكُونَ مِنْ النَّارِ خَلَاصُكَ.

Therefore, O’ Ibn Ḥunayf, fear Allāh and be content with your own loaves so that you may escape Hell.

Extrait d’une lettre à ‘Outhman bin Hounaïf Al Ansari, son gouverneur à Basra, qui fut invité à un festin offert par quelques-uns de ses habitants et qui s’y présenta

On m’a rapporté qu’un homme parmi les jeunes de Basra t’a invité à un festin et que tu as accouru aussitôt pour te délecter des mets nombreux et exquis. Je n'aurais pas cru que tu participes aux aliments de gens qui n’invitent point les pauvres, mais seulement les riches. Chaque sujet a devant lui un imam qu'il imite et par la lumière duquel il s’illumine. Votre imam se contente de porter de vieux vêtements et de manger son pain quotidien. Je sais que vous ne pouvez m’imiter en cela, mais vous pouvez m’aider par votre piété, application, abstinence et comportement rationnel.

Chaque sujet a devant lui un imam qu'il imite et par la lumière duquel il s’illumine. Votre imam se contente de porter de vieux vêtements et de manger son pain quotidien. Je sais que vous ne pouvez m’imiter en cela, mais vous pouvez m’aider par votre piété, application, abstinence et comportement rationnel. Par Dieu, je n’ai thésaurisé ni or, ni argent dans votre monde, ni épargné des richesses à partir du butin, ni changé mes vieux vêtements, ni acquis un pouce de terre, ni pris une subsistance supérieure à celle d’une ânesse blessée au dos...

Me contentè-je d’être le Prince des Croyants -à ce qu’on dit— sans participer avec les croyants aux malheurs du monde ou sans être leur égal dans la grossièreté des mauvais aliments? Je ne suis pas né pour être préoccupé par les mets exquis, comme une bête attachée qui s’intéresse uniquement à son fourrage. --

Il me semble que vous disiez: «Si cela est l’aliment de ïbn Abi Taleb, la faiblesse de son corps l’empêche de se battre et de descendre dans Parène contre les courageux!». Je rétorque que l’arbre forestier donne un bois plus dense, que les arbres touffus qui poussent dans les terres humides donnent le meilleur bois pour le feu et le charbon qui tarde à s’éteindre.

Par rapport à l’Envoyé de Dieu, je suis la lumière issue de la lumière, l’avant-bras du bras. Par Dieu, si tous les Arabes s’arrangent pour me com- battre je ne les fuirai pas, et si les circonstances me permettent de couper leurs cous je courrai le faire. Je m’efforcerai de purifier la terre de cette personne qui vit à l’envers, à l’esprit paradoxal, jusqu’à ce que je purifie les croyants des désobéissants.

Crains Dieu, ô fils de Hounaïf, et que les pains cessent de t’être servis afin que tu te sauves du feu.

Nahj al-Balāgha

Book 2, Chapter 45