Alphabetical Index to the Holy Quran

Alphabetical Index to the Holy Quran12%

Alphabetical Index to the Holy Quran Author:
Publisher: www.al-islam.org
Category: Quran Text

Alphabetical Index to the Holy Quran
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Alphabetical Index to the Holy Quran

Alphabetical Index to the Holy Quran

Author:
Publisher: www.al-islam.org
English

1

2

Prophet Muhammad (s.a.w.w)

[2:119] Surely We have sent you with the truth as a bearer of good news and as a warner, and you shall not be called upon to answer for the companions of the flaming fire.

[2:120] And the Jews will not be pleased with you, nor the Christians until you follow their religion. Say: Surely Allah's guidance, that is the (true) guidance. And if you follow their desires after the knowledge that has come to you, you shall have no guardian from Allah, nor any helper.

[2:146] Those whom We have given the Book recognize him as they recognize their sons, and a party of them most surely conceal the truth while they know (it).

[2:151] Even as We have sent among you a Messenger from among you who recites to you Our communications and purifies you and teaches you the Book and the wisdom and teaches you that which you did not know.

[2:252] These are the communications of Allah: We recite them to you with truth; and most surely you are (one) of the messengers.

[3:20] But if they dispute with you, say: I have submitted myself entirely to Allah and (so) everyone who follows me; and say to those who have been given the Book and the unlearned people: Do you submit yourselves? So if they submit then indeed they follow the right way; and if they turn back, then upon you is only the delivery of the message and Allah sees the servants.

[3:31] Say: If you love Allah, then follow me, Allah will love you and forgive you your faults, and Allah is Forgiving, Merciful

[3:32] Say: Obey Allah and the Messenger; but if they turn back, then surely Allah does not love the unbelievers.

[3:60] (This is) the truth from your Lord, so be not of the disputers.

[3:61] But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars.

[3:62] Most surely this is the true explanation, and there is no god but Allah; and most surely Allah, He is the Mighty, the Wise.

[3:63] But if they turn back, then surely Allah knows the mischief-makers.

[4:14] And whoever disobeys Allah and His Messenger and goes beyond His limits, He will cause him to enter fire to abide in it, and he shall have an abasing chastisement.

[4:41] How will it be, then, when We bring from every people a witness (on resurrection) and bring you (O Muhammad) as a witness against these?

[4:59] O you who believe! Obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; this is better and very good in the end.

[4:64] And We did not send any messenger but that he should be obeyed by Allah's permission; and had they (hypocrites), when they were unjust to themselves, come to you (O Muhammad) and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.

[4:65] But no! By your Lord! they do not believe (in reality) until they make you (O Muhammad) a judge of that which has become a matter of disagreement among them, and then do not find any straightness in their hearts as to what you have decided and submit with entire submission.

[4:69] And whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed favors from among the prophets

and the truthful and the martyrs and the good, and a goodly company are they!

[4:70] This is grace from Allah, and sufficient is Allah as the Knower.

[4:80] Whoever obeys the Messenger, he indeed obeys Allah, and whoever turns back, so We have not sent you as a keeper over them.

[4:113] And were it not for Allah's grace upon you (O Muhammad) and His mercy a party of them (hypocrites) had certainly designed to bring you to perdition and they do not bring (aught) to perdition but their own souls, and they shall not harm you in any way, and Allah has revealed to you the Book and the wisdom, and He has taught you what you did not know, and Allah's grace on you is very great.

[4:115] And whoever acts hostilely to the Messenger after that guidance has become manifest to him, and follows other than the way of the believers, We will turn him to that to which he has (himself) turned and make him enter hell; and it is an evil resort.

[4:170] O people! Surely the Messenger has come to you with the truth from your Lord, therefore believe, (it shall be) good for you and If you disbelieve, then surely whatever is in the heavens and the earth is Allah's; and Allah is Knowing, Wise.

[4:174] O people! Surely there has come to you manifest proof from your Lord and We have sent to you clear light.

[5:55] Only Allah is your Vali and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow.

[5:56] And whoever takes Allah and His messenger and those who believe for a guardian, then surely the party of Allah are they that shall be triumphant.

[5:67] O Messenger! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people.

[5:92] And obey Allah and obey the messenger and be cautious; but if you turn back, then know that only a clear deliverance of the message is (incumbent) on Our messenger.

[5:99] Nothing is (incumbent) on the Messenger but to deliver (the message), and Allah knows what you do openly and what you hide.

[6:8] And they say: Why has not an angel been sent down to him? And had We sent down an angel, the matter would have certainly been decided and then they would not have been respited.

[6:9] And if We had made him angel, We would certainly have made him a man, and We would certainly have made confused to them what they make confused.

[6:10] And certainly messengers before you were mocked at, but that which they mocked at encompassed the scoffers among them.

[6:33] We know indeed that what they (Disbelievers) say certainly grieves you, but surely they do not call you a liar; but the unjust deny the communications of Allah.

[6:35] And if their turning away is hard on you, then if you can seek an opening (to go down) into the earth or a ladder (to ascend up) to heaven so that you should bring them a sign and if Allah had pleased He would certainly have gathered them all on guidance, therefore be not of the ignorant.

[6:50] Say: I do not say to you, I have with me the treasures of Allah, nor do I know the unseen, nor do I say to you that I am an angel; I do not follow aught save that which is revealed to me. Say: Are the blind and the seeing one alike? Do you not then reflect?

[6:52] And (O Muhammad) do not drive away those who call upon their Lord in the morning and the evening, they desire only His favor; neither are you answerable for any reckoning of theirs, nor are they answerable for any reckoning of yours, so that you should drive them away and thus be of the unjust.

[6:57] Say (O Muhammad): Surely I have manifest proof from my Lord and you call it a lie; I have not with me that which you would hasten; the t judgment is only Allah's; He relates the truth and He is the best of de- ciders.

[6:58] Say: If that which you desire to hasten were with me, the matter would have certainly been decided between you and me; and Allah best knows the unjust.

[6:68] And when you (Muhammad) see those who enter into false discourses about Our communications, withdraw from them until they enter into some other discourse, and if the Shaitan causes you to forget, then do not sit after recollection with the unjust people.

[6:135] Say (Muhammad): O my people! Act according to your ability; I too am acting; so you will soon come to know, for whom (of us) will be the (good) end of the abode; surely the unjust shall not be successful.

[7:157] Those who follow (You O Muhammad) the Messenger Prophet, the Ummi, whom they find written down with them in the Taurat and the Injeel (who) enjoins them good and forbids them evil, and makes lawful to them the good things and makes unlawful to them impure things, and removes from them their burden and the shackles which were upon them; so (as for) those who believe in him and honor him and help him, and follow the light which has been sent down with him, these it is that are the successful.

[7:158] Say: O people! surely I am the Messenger of Allah to you all, of Him Whose is the kingdom of the heavens and the earth there is no god but He; He brings to life and causes to die therefore believe in Allah and His messenger, the Ummi Prophet who believes in Allah and His words, and follow him so that you may walk in the right way.

[7:184] Do they not reflect that their companion has not unsoundness in mind; he is only a plain warner.

[7:188] Say: I do not control any benefit or harm for my own soul except as Allah please; and had I known the unseen I would have had much of good and no evil would have touched me; I am nothing but a warner and the giver of good news to a people who believe.

[7:199] Take to forgiveness and enjoin good and turn aside from the ignorant.

[7:200] And if a false imputation from the Shaitan afflict you, seek refuge in Allah; surely He is Hearing, Knowing

[8:20] O you who believe! Obey Allah and His Messenger and do not turn back from Him while you hear.

[8:64] O Prophet! Allah is sufficient for you and (for) such of the believers as follow you.

[8:67] It is not fit for a prophet that he should take captives unless he has fought and triumphed in the land; you (believers) desire the frail goods of this world, while Allah desires (for you) the hereafter; and Allah is Mighty, Wise.

[9:32] They desire to put out the light of Allah with their mouths, and Allah will not consent save to perfect His light, though the unbelievers are averse.

[9:33] He it is Who sent His Messenger with guidance and the religion of truth, that He might cause it to prevail over all religions, though the polytheists may be averse.

[9:61] And there are some of them who molest the Prophet and say: He is one who believes everything that he hears; say: A hearer of good for you (who) believes in Allah and believes the faithful and a mercy for those of you who believe; and (as for) those who molest the Messenger of Allah, they shall have a painful punishment.

[9:62] They swear to you by Allah that they might please you and, Allah, as well as His Messenger, has a greater right that they should please Him, if they are believers.

[9:63] Do they not know that whoever acts in opposition to Allah and His Messenger, he shall surely have the fire of hell to abide in it? That is the grievous abasement.

[9:73] O Prophet! Strive hard against the unbelievers and the hypocrites and be unyielding to them; and their abode is hell, and evil is the destination.

[9:105] And say: Work; so Allah will see your work and (so will) His Messenger and the believers; and you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did.

[10:2] What! Is it a wonder to the people that We revealed to a man from among themselves, saying: Warn the people and give good news to those who believe that theirs is a footing of firmness with their Lord. The unbelievers say: This is most surely a manifest enchanter.

[10:16] Say: If Allah had desired (otherwise) I would not have recited (the Quran) it to you, nor would He have taught it to you; indeed I have lived a lifetime (truthfully) among you before it; do you not then understand?

[10:41] And if they call you a liar, say: My work is for me and your work for you; you are clear of what I do and I am clear of what you do.

[10:62] Now surely the friends of Allah, they shall have no fear nor shall they grieve.

[10:63] Those who believe and guarded (against evil):

[10:64] They shall have good news in this world's life and in the here- after; there is no changing the words of Allah; that is the mighty achievement.

[11:2] That you shall not serve (any) but Allah; surely I am a warner for you from Him and a giver of good news,

[11:12] Then, it may be that you will give up part of what is revealed to you and your breast will become straitened by it because they say: Why has not a treasure been sent down upon him or an angel come with him? You are only a warner; and Allah is custodian over all things.

[12:103] And most men will not believe though you (Muhammad) desire it eagerly.

[12:108] Say: This is my way: I call to Allah, I and those who follow me being certain, and glory be to Allah, and I am not one of the polytheists.

[13:40] And We will either let you see part of what We threaten them with or cause you to die, for only the delivery of the message is (incumbent) on you, while calling (them) to account is Our (business).

[15:6] And they say: O you to whom the Reminder has been revealed! You are most surely insane:

[15:7] Why do you not bring to us the angels if you are of the truthful ones?

[15:8] We do not send the angels but with truth, and then they would not be respited.

[15:88] Do not strain your eyes after what We have given certain classes of them (disbelievers) to enjoy, and do not grieve for them, and make yourself gentle to the believers.

[15:89] And say: Surely I am the plain warner.

[15:94] Therefore declare openly what you are bidden and turn aside from the polytheists.

[15:95] Surely We will suffice you against the scoffers

[16:82] But if they turn back, then on you devolves only the clear deliverance (of the message).

[16:89] And on the day when We will raise up in every people a wit- ness against them from among themselves, and bring you (Muhammad) as a witness against these, and We have revealed the Book to you explaining clearly everything, and a guidance and mercy and good news for those who submit.

[17:60] And when We said to you (O Muhammad): Surely your Lord encompasses men; and We did not make the vision which We showed you but a trial for men and the cursed tree in the Quran as well; and We cause them to fear, but it only adds to their great inordinacy.

[17:73] And surely they (pagans) had purposed to turn you (Muhammad) away from that which We have revealed to you, that you should forge against Us other than that, and then they would certainly have taken you for a friend.

[17:74] And had it not been that We had already established you, you would certainly have been near to incline to them a little;

[17:75] In that case We would certainly have made you to taste a double (punishment) in this life and a double (punishment) after death, then you would not have found any helper against Us.

[17:76] And surely they purposed to unsettle you from the land that they might expel you from it, and in that case they will not tarry behind you but a little.

[17:77] (This is Our) course with regard to those of Our messengers whom We sent before you, and you shall not find a change in Our course.

[17:90] And they (pagans) say: We will by no means believe in you (Muhammad) until you cause a fountain to gush forth from the earth for us.

[17:91] Or you should have a garden of palms and grapes in the midst of which you should cause rivers to flow forth, gushing out.

[17:92] Or you should cause the heaven to come down upon us in pieces as you think, or bring Allah and the angels face to face (with us).

[17:93] Or you should have a house of gold, or you should ascend into heaven, and we will not believe in your ascending until you bring down to us a book which we may read. Say: Glory be to my Lord; am I aught but a mortal messenger?

[17:94] And nothing prevented people from believing when the guidance came to them except that they said: What! Has Allah raised up a mortal to be a messenger?

[17:95] Say: Had there been in the earth angels walking about as settlers, We would certainly have sent down to them from the heaven an angel as a messenger.

[17:96] Say: Allah suffices as a witness between me and you; surely He is Aware of His servants, Seeing.

[19:97] So We have only made it easy in your tongue that you (Muhammad) may give good news thereby to those who guard (against evil) and warn thereby a vehemently contentious people.

[19:98] And how many a generation have We destroyed before them! Do you see any one of them or hear a sound of them?

[20:133] And they (disbelievers) say: Why does he (Muhammad) not bring to us a sign from his Lord? Has not there come to them a clear evidence of what is in the previous books?

[21:1] Their reckoning has drawn near to men, and in heedlessness are they turning aside.

[21:2] There comes not to them a new reminder from their Lord but they hear it while they sport,

[21:3] Their hearts trifling; and those who are unjust counsel together in secret: He (Muhammad) is nothing but a mortal like yourselves; what! Will you then yield to enchantment while you see?

[21:4] He said: My Lord knows what is spoken in the heaven and the earth, and He is the Hearing, the Knowing.

[21:5] Nay! Say they: Medleys of dreams; nay! He has forged it; nay! He is a poet; so let him bring to us a sign as the former (prophets) were sent (with).

[21:36] And when those who disbelieve see you (Muhammad), they do not take you but for one to be scoffed at: Is this he who speaks of your gods? And they are deniers at the mention of the Beneficent Allah.

[21:107] And We have not sent you (O Muhammad) but as a mercy to the worlds.

[21:108] Say: It is only revealed to me that your Allah is one Allah; will you then submit?

[21:109] But if they turn back, say: I have given you warning in fairness and I do not know whether what you are threatened with is near or far;

[21:110] Surely He knows what is spoken openly and He knows what you hide;

[21:111] And I do not know if this may be a trial for you and a provision till a time.

[21:112] He said: O my Lord! Judge Thou with truth; and our Lord is the Beneficent Allah, Whose help is sought against what you ascribe (to Him).

[22:49] Say: O people! I am only a plain warner to you.

[24:51] The response of the believers, when they are invited to Allah and His Messenger that he may judge between them, is only to say: We hear and we obey; and these it is that are the successful.

[24:52] And he who obeys Allah and His Messenger, and fears Allah, and is careful of (his duty to) Him, these it is that are the achievers.

[24:53] And they swear by Allah with the most energetic of their oaths that if you command them they would certainly go forth. Say: Swear not; reasonable obedience (is desired); surely Allah is aware of what you do.

[24:54] Say: Obey Allah and obey the Messenger; but if you turn back, then on him rests that which is imposed on him and on you rests that which is imposed on you; and if you obey him, you are on the right way; and nothing rests on the Messenger but clear delivering (of the message).

[24:63] Do not hold the Messenger's calling (you) among you to be like your calling one to the other; Allah indeed knows those who steal away from among you, concealing themselves; therefore let those beware who go against his order lest a trial afflict them or there befall them a painful chastisement.

[25:1] Blessed is He (Allah) Who sent down the Furqan upon His servant that he may be a warner to the nations;

[25:7] And they (Pagans) say: What is the matter with this Messenger (Muhammad) that he eats food and goes about in the markets; why has not an angel been sent down to him, so that he should have been a warner with him?

[25:8] Or (why is not) a treasure sent down to him, or he is made to have a garden from which he should eat? And the unjust say: You do not follow any but a man deprived of reason.

[25:9] See what likenesses do they apply to you, so they have gone astray, therefore they shall not be able to find a way

[25:41] And when they see you (O Muhammad), they do not take you for aught but a mockery: Is this he whom Allah has raised to be a messenger?

[25:42] He had well-nigh led us astray from our gods had we not adhered to them patiently! And they will know, when they see the punishment, who is straying farther off from the path.

[25:56] And We have not sent you but as a giver of good news and as a warner.

[25:57] Say: I do not ask you aught in return except that he who will, may take the way to his Lord.

[26:214] And warn your nearest relations (Feast of Banu Hashim),

[26:215] And be kind to him who follows you of the believers.

[26:216] But if they disobey you (Muhammad), then say: Surely I am clear of what you do.

[27:6] And most surely you (Muhammad) are made to receive the Quran from the Wise, the Knowing Allah.

[27:91] I am commanded only that I should serve the Lord of this city, Who has made it sacred, and His are all things; and I am commanded that I should be of these who submit;

[27:92] And that I should recite the Quran. Therefore whoever goes aright, he goes aright for his own soul, and whoever goes ' astray, then say: I (Muhammad) am only one of the warners.

[28:44] And you (Muhammad) were not on the western side when We revealed to Musa the commandment, and you were not among the witnesses;

[28:45] But We raised up generations, then life became prolonged to them; and you (Muhammad) were not dwelling among the people of Madyan, reciting to them Our communications, but We were the senders.

[28:46] And you were not on this side of the mountain when We called, but a mercy from your Lord that you may warn a people to whom no warner came before you, that they may be mindful.

[28:47] And were it not that there should befall them a disaster for what their hands have sent before, then they should say: Our Lord! Why didst Thou not send to us a messenger so that we should have followed Thy communications and been of the believers!

[28:48] But (now) when the truth has come to them from Us, they say: Why is he (Muhammad) not given the like of what was given to Musa? What! Did they not disbelieve in what Musa was given before? They say: Two magicians backing up each other; and they say: Surely we are unbelievers in all.

[29:48] And you (Muhammad) did not recite before it (Quran) any book, nor did you transcribe one with your right hand, for then could those who say untrue things have doubted.

[29:50] And they (pagans) say: Why are not signs sent down upon him from his Lord? Say: The signs are only with Allah, and I am only a plain warner.

[29:51] Is it not enough for them that We have revealed to you (Muhammad) the Book which is recited to them? Most surely there is mercy in this and a reminder for a people who believe.

[33:1] O Prophet! Be careful of (your duty to) Allah and do not comply with (the wishes of) the unbelievers and the hypocrites; surely Allah is Knowing, Wise;

[33:2] And follow what is revealed to you from your Lord; surely Allah is Aware of what you do;

[33:3] And rely on Allah; and Allah is sufficient for a Protector.

[33:36] And it behoves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Messenger have decided a matter; and whoever disobeys Allah and His Messenger, he surely strays off a manifest straying.

[33:37] And when you said to him (Zaid) to whom Allah had shown favor and to whom you had shown a favor: Keep your wife to yourself and be careful of (your duty to) Allah; and you concealed in your soul what Allah would bring to light, and you feared men, and Allah had a greater right that you should fear Him. But when Zaid had accomplished his want of her, We gave her to you as a wife, so that there should be no difficulty for the believers in respect of the wives of their adopted sons, when they have accomplished their want of them; and Allah's command shall be performed.

[33:38] There is no harm in the Prophet doing that which Allah has ordained for him; such has been the course of Allah with respect to those who have gone before; and the command of Allah is a decree that is made absolute:

[33:39] Those who deliver the messages of Allah and fear Him, and do not fear anyone but Allah; and Allah is sufficient to take account.

[33:40] Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Last of the prophets; and Allah is cognizant of all things.

[33:45] O Prophet! Surely We have sent you as a witness, and as a bearer of good news and as a warner,

[33:46] And as one inviting to Allah by His permission, and as a light-giving torch.

[33:47] And give to the believers the good news that they shall have a great grace from Allah.

[33:48] And be not compliant to the unbelievers and the hypocrites, and leave unregarded their annoying talk, and rely on Allah; and Allah is sufficient as a Protector.

[33:50] O Prophet! surely We have made lawful to you your wives whom you have given their dowries, and those whom your right hand possesses out of those whom Allah has given to you as prisoners of war, and the daughters of your paternal uncles and the daughters of your paternal aunts, and the daughters of your maternal uncles and the daughters of your maternal aunts who fled with you; and a believing woman if she gave herself to the Prophet, if the Prophet desired to marry her, especially for you, not for the (rest of) believers; We know what We have ordained for them concerning their wives and those whom their right hands possess in order that no blame may attach to you; and Allah is Forgiving, Merciful.

[33:51] You may put off whom you please of them, and you may take to you whom you please, and whom you desire of those whom you had separated provisionally; no blame attaches to you; this is most proper, so that their eyes may be cool and they may not grieve, and that they should be pleased, all of them with what you give them, and Allah knows what is in your hearts; and Allah is Knowing, Forbearing.

[33:52] It is not allowed to you to take women afterwards, nor that you should change them for other wives, though their beauty be pleasing to you, except what your right hand possesses and Allah is Watchful over all things.

[33:53] O you who believe! do not enter the houses of the Prophet un- less permission is given to you for a meal, not waiting for its cooking being finished, but when you are invited, enter, and when you have taken the food, then disperse, not seeking to listen to talk; surely this gives the Prophet trouble, but he forbears from you, and Allah does not forbear from the truth And when you ask of them any goods, ask of them from behind a curtain; this is purer for your hearts and (for) their hearts; and it does not behove you that you should give trouble to the Messenger of Allah, nor that you should marry his wives after him ever; surely this is grievous in the sight of Allah.

[33:56] Surely Allah and His angels bless the Prophet; O you who believe! Call for (Divine) blessings on him and salute him with a (becoming) salutation.

[33:57] Surely (as for) those who speak evil things of Allah and His Messenger, Allah has cursed them in this world and the hereafter, and He has prepared for them a chastisement bringing disgrace.

[34:6] And those to whom the knowledge has been given see that which has been revealed to you from your Lord, that is the truth, and it guides into the path of the Mighty, the Praised.

[34:7] And those who disbelieve say: Shall we point out to you a man (Muhammad) who informs you (about Qayamah) that when you are scattered the utmost scattering you shall then be most surely (raised) in (to) a new creation?

[34:8] He has forged a lie against Allah or there is madness in him. Nay! Those who do not believe in the hereafter are in torment and in great error.

[34:28] And We have not sent you (Muhammad) but to all the men as a bearer of good news and as a warner, but most men do not know.

[34:43] And when Our clear communications are recited to them, they say: This is naught but a man (Muhammad) who desires to turn you away from that which your fathers worshipped. And they say: This is naught but a lie that is forged. And those who disbelieve say of the truth when it comes to them: This is only clear enchantment.

[34:44] And We have not given them any books which they read, nor did We send to them before you a warner.

[34:45] And those before them rejected (the truth), and these have not yet attained a tenth of what We gave them, but they gave the lie to My messengers, then how was the manifestation of My disapproval?

[34:46] Say: I exhort you only to one thing, that rise up for Allah's sake in twos and singly, then ponder: there is no madness in your fellow citizen (Muhammad); he is only a warner to you before a severe chastisement.

[34:47] Say: Whatever reward I have asked of you, that is only for yourselves; my reward is only with Allah, and He is a witness of all things.

[34:50] Say: If I err, I err only against my own soul, and if I follow a right direction, it is because of what my Lord reveals to me; surely He is Hearing, Nigh.

[35:4] And if they call you (Muhammad) a liar, truly messengers before you were called liars, and to Allah are all affairs returned.

[35:23] You (Muhammad) are naught but a warner.

[35:24] Surely We have sent you with the truth as a bearer of good news and a warner; and there is not a people but a warner has gone among them.

[35:25] And if they call you a liar, so did those before them indeed call (their messengers) liars; their messengers had come to them with clear arguments, and with scriptures, and with the illuminating book.

[35:26] Then did I punish those who disbelieved, so how was the manifestation of My disapproval?

[36:1] Ya Seen (O Muhammad).

[36:2] I swear by the Quran full of wisdom

[36:3] Most surely you are one of the messengers

[36:4] On a right way.

[36:5] A revelation of the Mighty, the Merciful.

[36:6] That you may warn a people whose fathers were not warned, so they are heedless.

[38:4] And they wonder that there has come to them a warner from among themselves, and the disbelievers say: This (Muhammad) is an enchanter, a liar.

[38:65] Say: I am only a warner, and there is no god but Allah, the One, the Subduer (of all)

[38:66] The Lord of the heavens and the earth and what is between them, the Mighty, the most Forgiving.

[38:] Say: It is a message of importance,

[38:68] (And) you are turning aside from it:

[38:69] I had no knowledge of the exalted chiefs when they contended:

[38:70] Naught is revealed to me save that I am a plain warner.

[41:6] Say: I (Muhammad) am only a mortal like you; it is revealed to me that your Allah is one Allah, therefore follow the right way to Him and ask His forgiveness; and woe to the polytheists;

[42:15] To this then go on inviting, and go on steadfastly on the right way as you (Muhammad) are commanded, and do not follow their low desires, and say: I believe in what Allah has revealed of the Book, and I am commanded to do justice between you: Allah is our Lord and your Lord; we shall have our deeds and you shall have your deeds; no plea need there be (now) between us and you: Allah will gather us together, and to Him is the return.

[42:48] But if they turn aside, We have not sent you (Muhammad) as a watcher over them; on you is only to deliver (the message); and surely when We make man taste mercy from Us, he rejoices thereat; and if an evil afflicts them on account of what their hands have already done, then-surely man is ungrateful.

[43:29] Nay! I gave them and their fathers to enjoy until there came to them the truth (Quran) and a Messenger (Muhammad) making manifest (the truth).

[43:30] And when there came to them the truth they said: This is magic, and surely we are disbelievers in it.

[43:31] And they say: Why was not this Quran revealed to a man of importance in the two towns?

[43:32] Will they distribute the mercy of your Lord? We distribute among them their livelihood in the life of this world, and We have exalted some of them above others in degrees, that some of them may take others in subjection; and the mercy of your Lord is better than what they amass.

[43:40] What! Can you (Muhammad) then make the deaf to hear or guide the blind and him who is in clear error?

[43:41] But if We should take you away, still We shall inflict retribution on them;

[43:42] Rather We will certainly show you that which We have promised them; for surely We are the possessors of full power over them.

[43:43] Therefore hold fast to that which has been revealed to you; surely you are on the right path.

[46:9] Say: I (Muhammad) am not the first of the messengers, and I do not know what will be done with me or with you: I do not follow anything but that which is revealed to me, and I am nothing but a plain warner.

[46:29] And when We turned towards you (Muhammad) a party of the jinn who listened to the Quran; so when they came to it, they said: Be silent; then when it was finished, they turned back to their people warning (them).

[46:30] They said: O our people! We have listened to a Book revealed after Musa verifying that which is before it, guiding to the truth and to a right path:

[46:31] O our people! Accept the Divine caller and believe in Him, He will forgive you of your faults and protect you from a painful punishment.

[46:32] And whoever does not accept the-Divine caller, he shall not escape in the earth and he shall not have guardians besides Him, these are in manifest error.

[48:13] And whoever does not believe in Allah and His Messenger, then surely We have prepared burning fire for the unbelievers.

[49:1] O you who believe! Be not forward in the presence of Allah and His Messenger, and be careful of (your duty to) Allah; surely Allah is Hearing, Knowing.

[49:2] O you who believe! Do not raise your voices above the voice of the Prophet, and do not speak loud to him as you speak loud to one another, lest your deeds became null while you do not perceive.

[49:3] Surely those who lower their voices before Allah's Messenger are they whose hearts Allah has proved for guarding (against evil); they shall have forgiveness and a great reward.

[49:4] (As for) those who call out to you (Muhammad) from behind the private chambers, surely most of them do not understand.

[49:5] And if they wait patiently until you come out to them, it would certainly be better for them, and Allah is Forgiving, Merciful.

[52:29] Therefore continue to remind, for by the grace of your Lord, you (Muhammad) are not a soothsayer, or a madman.

[52:30] Or do they say: A poet, we wait for him the evil accidents of time.

[52:31] Say: Wait, for surely I too with you am of those who wait.

[53:1] I swear by the star when it goes down.

[53:2] Your companion does not err, nor does he (Muhammad) go astray;

[53:3] Nor does he speak out of desire.

[53:4] It is naught but revelation that is revealed,

[53:5] The Lord of Mighty Power has taught him,

[53:6] The Lord of Strength; so he attained completion,

[53:56] This is a warner of the warners of old.

[54:1] The hour drew nigh and the moon did rend asunder (through the miracle of Muhammad).

[54:2] And if they (disbelievers) see a miracle they turn aside and say: Transient magic.

[54:3] And they call (it) a lie, and follow their low desires; and every affair has its appointed term.

[54:4] And certainly some narratives have come to them wherein is prevention,

[54:5] Consummate wisdom, but warnings do not avail;

[58:5] Surely those who act in opposition to Allah and His Messenger shall be laid down prostrate as those before them were laid down prostrate; and indeed We have revealed clear communications, and the unbelievers shall have an abasing chastisement.

[62:2] He it is Who raised among the inhabitants of Mecca an Messenger from among themselves, who recites to them His communications and purifies them, and teaches them the Book and the Wisdom, although they were before certainly in clear error,

[62:3] And others from among them who have not yet joined them; and He is the Mighty, the Wise.

[62:4] That is Allah's grace; He grants it to whom He pleases, and Allah is the Lord of mighty grace.

[65:11] A Messenger (Muhammad) who recites to you the clear communications of Allah so that he may bring forth those who believe and do good deeds from darkness into light; and whoever believes in Allah and does good deeds, He will cause him to enter gardens beneath which rivers now, to abide therein forever, Allah has indeed given him a goodly sustenance.

[66:9] O Prophet! Strive hard against the unbelievers and the hypocrites, and be hard against them; and their abode is hell; and evil is the resort.

[68:1] Noon (ink). I swear by the pen and what the angels write,

[68:2] By the grace of your Lord you (Muhammad) are not mad.

[68:3] And most surely you shall have a reward never to be cut off.

[68:4] And most surely you conform (yourself) to sublime morality.

[68:5] So you shall see, and they (disbelievers) too shall see,

[68:6] Which of you is afflicted with madness.

[69:44] And if he (Muhammad) had fabricated against Us some of the sayings,

[69:45] We would certainly have seized him by the right hand,

[69:46] Then We would certainly have cut off his aorta.

[69:47] And not one of you could have withheld Us from him.

[69:48] And most surely it is a reminder for those who guard (against evil).

[72:19] And that when the servant of Allah (Muhammad) stood up calling upon Him, they (at Taif) well-nigh crowded him (to death).

[72:20] Say: I only call upon my Lord, and I do not associate any one with Him.

[72:21] Say: I do not control for you evil or good.

[72:22] Say: Surely no one can protect me against Allah, nor can I find besides Him any place of refuge:

[72:23] (It is) only a delivering (of communications) from Allah and His messages; and whoever disobeys Allah and His Messenger surely he shall have the fire of hell to abide therein for a long time.

[73:1] O (Muhammad) you who have wrapped up in your garments!

[73:2] Rise to pray in the night except a little,

[73:3] Half of it, or lessen it a little,

[73:4] Or add to it, and recite the Quran as it ought to be recited.

[73:5] Surely We will make to light upon you a weighty Word.

[73:6] Surely the rising by night is the firmest way to tread and the best corrective of speech.

[73:7] Surely you have in the day time a long occupation.

[73:8] And remember the name of your Lord and devote yourself to Him with (exclusive) devotion.

[73:9] The Lord of the East and the West, there is no god but He, therefore take Him for a protector.

[73:10] And bear patiently what they say and avoid them with a becoming avoidance.

[74:1] O (Muhammad) you who are clothed!

[74:2] Arise and warn,

[74:3] And your Lord do magnify,

[74:4] And your garments do purify,

[74:5] And uncleanness do shun,

[74:6] And bestow not favors that you may receive again with increase,

[74:7] And for the sake of your Lord, be patient.

[80:1] He (the rich sahabi) frowned and turned (his) back,

[80:2] Because there came to him (Muhammad) the blind man (Abdullab ibn Ummi Maktum).

[80:3] And what would make you (sahabi) know that he (Abdullah) would purify himself (by learning from Muhammad),

[80:4] Or become reminded so that the reminder should profit him?

[80:5] As for him (the rich sahabi) who considers himself free from need of you (Muhammad),

[80:6] To him do you address yourself.

[80:7] And no blame is on you if he would not purify himself

[80:8] And as to him who comes to you striving hard,

[80:9] And he fears,

[80:10] From him will you divert yourself.

[80:11] Nay! Surely it is an admonishment.

[80:12] So let him who pleases mind it.

[81:15] But nay! I swear by the stars,

[81:16] That run their course (and) hide themselves,

[81:17] And the night when it departs,

[81:18] And the morning when it brightens,

[81:19] Most surely it (Quran) is the Word of an honored messenger,

[81:20] The processor of strength, having an honorable place with the Lord of the Dominion,

[81:21] One (to be) obeyed, and faithful in trust.

[81:22] And your companion (Muhammad) is not gone mad.

[81:23] And of a truth he saw himself on the clear horizon (Miraj)

[81:24] Nor of the unseen is he a tenacious concealer.

[81:25] Nor is it the word of the cursed Shaitan,

[81:26] Whither then will you go?

[88:21] Therefore do remind, for you are only a reminder.

[88:22] You are not a watcher over them;

[90:1] Nay! I swear by this city (Mecca).

[90:2] And you (Muhammad) shall be made free from obligation in this city

[93:1] I swear by the early hours of the day,

[93:2] And the night when it covers with darkness.

[93:3] Your Lord has not forsaken you (Muhammad), nor has He become displeased,

[93:4] And surely what comes after is better for you than that which has gone before.

[93:5] And soon will your Lord give you so that you shall be well pleased.

[93:6] Did He not find you an orphan and give you shelter?

[93:7] And find you lost (unrecognized by men) and guide (them to you)?

[93:8] And find you in want and make you to be free from want?

[94:1] Have We not expanded for you (Muhammad) your breast,

[94:2] And taken off from you your burden,

[94:3] Which pressed heavily upon your back,

[94:4] And exalted for you your esteem?

[94:5] Surely with difficulty is ease.

[94:6] With difficulty is surely ease.

[94:7] So when you are free, nominate.

[94:8] And make your Lord your exclusive object.

[108:1] Surely We have given you (Muhammad) Kausar,

[108:2] Therefore pray to your Lord and make a sacrifice.

[108:3] Surely your enemy is the one who shall be without posterity,

Chapter Six: Social Policies

6.1 Establishing Justice

293. Imam Ali (a.s.) - in his letter to Ibn ‘Abbas: “Your envoy came to me. You have reported what you have seen or heard concerning the people of Basra after my return. I inform you about those people: They are [in two groups] a group desiring something and aspiring to obtain it, and another who are afraid of a punishment. So, make the eager ones hopeful by doing justice to them, and being fair and doing good to them.”1

294. Imam Ali (a.s.) - in his instructions to Malik al-Ashtar: “Let the dearest of your affairs be those which are middlemost in rightfulness, most inclusive in justice and most comprehensive in (establishing) the content of the subjects… Verily the foremost delight of the eye for rulers is the establishment of justice in the land and the appearance of love for them among the subjects.”2

295. Imam Ali (a.s.) - in his letter to Aswad b. Qutaba, the commander of Hulwan Troops: “Now, if the actions of a governor follow the passions he will be greatly hampered in justice. So, all the people should be equal in right before you, because injustice cannot be a substitute for justice. Avoid that thing the like of which you would not like for yourself.”3

296. Imam Ali (a.s.): “This is the commandment of ‘abd Allah, Ali Amir al-Mu’minin, to Muhammad b. Abi Bakr when appointed him as the governor of Egypt. He ordered him to be wary of Allah secretly and openly; to fear Allah in privacy and in public; to be humble to the Muslims; to be hard on the evil-doers; to do justice to those under protective covenant (dhimmis); to be fair to the oppressed and severe to the oppressors; to pardon people and to be charitable to them as much as possible; Allah will reward the charitable and punish the sinful.”4

297. Imam Ali (a.s.) - in his commandment to Muhammad b. Abi Bakr when appointed him as the governor of Egypt: “Behave humbly with the people, keep yourself lenient, meet them large-heartedly, accord them equal treatment so that the big should not expect injustice from you in their favor and the low should not be despondent of your justice to them. Allah, the Sublime will certainly question you, O' community of his creatures, about your actions, small or big, open or concealed. If He punishes you it is because you have been oppressive, and if He forgives, then it is because He is the Most Generous.”5

298. Imam Ali (a.s.) - from his words when he was spoken ill of for showing equality in the distribution (of shares from public treasury): “Do you command me that I should seek support by oppressing those over whom I have been placed? By Allah, I won't do so as long as the world goes on, and as long as one star leads another in the sky! Even if it were my property, I would have distributed it equally among them, then why not when the property is that of Allah.”6

299. Imam Ali (a.s.): “By Allah, I would rather pass a night in wakefulness on prickly thorns or be driven in chains as a prisoner than meet Allah and His Messenger on the Day of Judgment as an oppressor over any person or a usurper of anything out of worldly wealth. And how can I oppress any one for the sake of a life that is fast moving towards destruction and is to remain under the earth for a long time.”7

300. Imam Ali (a.s.): “By Allah, even if I am given all the domains of the seven (spheres) with all that exists under the skies in order that I may disobey Allah to the extent of snatching one grain of barley from an ant I would not do it. For me your world is lighter than the leaf in the mouth of a locust that is chewing it. What has Ali to do with bounties that will pass away and pleasures that will not last?”8

301. Imam Ali (a.s.): “On the Day of Resurrection I will argue with people in nine things: performing prayers (salat), paying alms tax (zakat), bidding what is good and forbidding what is wrong, doing justice among people, equal distribution, fighting in the way of Allah, implementing punishments, and the like.”9

302. Tarikh Damishq - related by Ali b. Rabi’a: “Ja’da b. Hubayra came to Ali (a.s.) and said, ‘O Amir al-Mu’minin! If two men come to, and you are more likeable to one of them than his own soul or his household or his property, and the other one would kill you if he could, then would you judge in favor of the first man and against the second one?!’”

“He struck me on the chest and said, ‘Certainly, if it were up to me, I would do so; but this is an affair pertaining to Allah.”10

303. Al-Kamil fi al-Tarikh - in a report about ‘Ubayd Allah b. al-Hurr al-Ju’fi11: “When ‘Uthman was killed and the war broke out between Ali (a.s.) and Mu’awiya, he [‘Ubayd Allah] went toward Mu’awiya and remained with him because of his love for ‘Uthman. He and Malik b. Masma’ accompanied Mu’awiya in the battle of Siffin.”

“’Ubayd Allah stayed with Mu’awiya and his wife was in Kufa. Since his separation lasted long, his brother-in-law married her off to one ‘Ikrima b. Khubays. When ‘Ubayd Allah was informed about this, he left for Kufa and went to Ali (a.s.) to make a complaint against ‘Ikrima.”

“Ali (a.s.) told him, ‘You helped out the enemy and now you got yourself in such a misery?’”

“‘Ubayd Allah said, ‘Will this deprive me of your justice?’”

“The Imam said, ‘No.’”

“The he told his story to Ali (a.s.) and he returned his wife to him. She was pregnant. [Thus] He left her with someone in whom he trusted until she gave birth to her child, he handed the child to ‘Ikrima and returned the woman to ‘Ubayd Allah.”

“‘Ubayd Allah went back to Sham where he stayed until Ali (a.s.) was killed.”12

304. Tarikh al-Ya’qubi - related by al-Zahri: “One day, I went to see ‘Umar b. ‘Abd al-Aziz. While I was with him, he received a letter from one of his administrators stating that their city needed reconstruction.”

[Zahri goes on to say] “I told Umar, ‘One of Ali b. abi Talib (a.s.)’s administrators had sent him similar letter and he had replied to him as follows: Now then, place the city in the citadel of justice and clean the tyranny off its pathway!’”

“’Umar wrote the same reply to his administrator.”13 See 1/4 (The Imam’s Motives for Accepting the Rulership).

6.2 Commitment to Rights

305. Imam Ali (a.s.) - in Siffin: “So now, Allah, the Glorified, has, by placing me over your affairs, created my right over you, and you too have a right over me like mine over you. A right is very vast in description but very narrow in equitableness of action.”

“Right does not accrue to any person unless it accrues against him also, and it does not accrue against a person unless it also accrues in his favor. If there is any right which is only in favor of a person with no (corresponding) right accruing against him it is solely for Allah, the Glorified, and not for His creatures by virtue of His might over His creatures and by virtue of the justice permeating all His decrees. Of course, He the Glorified, has created His right over creatures that they should worship Him, and has laid upon Himself (the obligation of) their reward equal to several times the recompense as a mark of His bounty and the generosity that He is capable of.”

“Then, from His rights, He, the Glorified, created certain rights for certain people against others. He made them so as to equate with one another. Some of these rights produce other rights. Some rights are such that they do not accrue except with others. The greatest of these rights that Allah, the Glorified, has made obligatory is the right of the ruler over the ruled and the right of the ruled over the ruler. This is an obligation which Allah, the Glorified, has placed on each one against the other. He has made it the basis of their (mutual) affection, and an honor for their religion. Consequently, the ruled cannot prosper unless the rulers are sound, while the rulers cannot be sound unless the ruled are steadfast.”

“If the ruled fulfil the rights of the ruler and the ruler fulfils their rights, then right attains the position of honor among them, the ways of religion become established, signs of justice become fixed and the sunna gains currency. In this way time will improve, the continuance of government will be expected, and the aims of the enemies will be frustrated.”

“But if the ruled gain sway over the ruler, or the ruler oppresses the ruled, then difference crops up in every word, signs of oppression appear, mischief enters religion and the ways of the sunna are forsaken. Then desires are acted upon, the commands (of religion) are discarded, diseases of the spirit become numerous and there is neither hesitation in disregarding even great rights, nor in committing big wrongs.”

“In such circumstances, the virtuous are humiliated while the vicious are honored, and there are serious chastisements from Allah, the Glorified, onto the people.”

“You should therefore counsel each other (for the fulfillment of your obligations) and co-operate with each other. However extremely eager a person may be to secure the pleasure of Allah, and however fully he strives for it, he cannot discharge (his obligation for) obedience to Allah, the Glorified, as is really due to Him.”

“It is an obligatory right of Allah over the people that they should advise each other to the best of their ability and co-operate with each other for the establishment of truth among them. No person, however great his position in the matter of truth, and however advanced his distinction in religion may be, is above cooperation in connection with the obligations placed on him by Allah. Again, no man, however small he may be regarded by others, and however humble he may appear before eyes, is too low to cooperate or to be afforded cooperation in this matter.”14

306. Imam Ali (a.s.): “Allah, the Glorified, has created the rights of His servant as vanguard to His own rights. Therefore, whoever fulfils the rights of the servants of Allah it will prompt him to fulfil the rights of Allah.”15

6.3 Developing Constructive Freedoms

307. Imam Ali (a.s.): “O People, verily Adam (a.s.) did not beget slave men and women; all people are free.”16

308. Imam Ali (a.s.): “And now, verily Allah, the Blessed and the Exalted, raised up Muhammad (S) so as to turn His servants out from the servitude of the slaves toward servitude of Himself, from the covenant of the slaves toward covenant of Himself, from obedience to the salves toward obedience to Himself, and from the guardianship of the slaves toward guardianship of Himself.”17

309. Imam Ali (a.s.): “Do not be the slave of others, for Allah has made you free.”18

310. Imam Ali (a.s.): “The one who fulfils the requirements of servitude [to Allah], deserves freedom, and the one who neglects the rules of freedom, returns to slavery.”19

311. Imam Ali (a.s.): “Beware of what infuriates your Lord and frightens people away from you! The one who infuriates his Lord will be exposed to death, and the one who frightens people away has disclaimed freedom.”20

312. Imam Ali (a.s.): “The beauty of a free [unattached] person is in keeping away from infamy”.21

313. Imam Ali (a.s.): “A free person remains free even though distress befalls them. A slave remains a slave even though destiny assists them.”22

314. Imam Ali (a.s.): “O Kufis!

I have experienced in you three things and two others: you are deaf in spite of having ears, dumb in spite of speaking, and blind in spite of having eyes. You are neither true supporters in combat (encounter) nor dependable brothers in distress.”23

315. Imam Ali (a.s.) - after hearing about the arbitration: “Woe on you! I had to bear a lot of worries from you. Some day I call you (to jihad) and some day I whisper to you in confidence, you are neither true free men at the time of call, nor trustworthy brothers at the time of speaking in confidence.”24

316. Imam Ali (a.s.) - from aphorisms attributed to him: “Whatever befalls a free man, he will bear it and see it as per his high magnanimity, unless when a [small] fraction of his freedom is degraded; that is when he refuses and does not respond to it.”25

6.4 Endeavor in Pleasing People

317. Imam Ali (a.s.) - in his instructions to Malik al-Ashtar: “Let the dearest of your affairs be those which are middlemost in rightfulness, most inclusive in justice and most comprehensive in (establishing) the content of the subject. For the discontent of the common people invalidates the content of favorites, and the discontent of favorites is pardoned at (the achievement of) the content of the masses. Whereas the support of religion, the solidarity of Muslims and preparedness in the face of the enemy lie only with the common people of community, so let your inclination and affection be toward them. Verily the foremost delight of the eye for rulers is the establishment of justice in the land and the appearance of love for them among the subjects. But surely the subjects’ love will not appear without the well-being of their breasts.”26

318. Imam Ali (a.s.) - in his instructions to Malik al-Ashtar: “Thus, you should behave in your rule like him who desires to secure the praise of the subjects, the reward of Allah, and the satisfaction of the Imam. There is no strength save in Allah.”27

6.5 Kindness and Amiability to People

319. Imam Ali (a.s.) - in his instructions to Malik al-Ashtar: “Infuse your heart with mercy, love and kindness for your subjects. Be not in face of them a voracious animal, counting them as easy prey, for they are your brothers in religion or your equals in creation. Error catches them unaware, deficiencies overcome them, and evil deeds are committed by them intentionally and by mistake. So grant them your pardon and your forgiveness to the same extent that you hope Allah will grant you His pardon and His forgiveness.

For you are above them, and he who appointed you is above you, and Allah is above him who appointed you. Allah has sought from you the fulfillment of their requirements and He is trying you with them. Set yourself not up to war against Allah, for you have no power against His vengeance, nor are able to dispense with His pardon and His mercy.

Know that there is nothing more conductive to the ruler’s trusting his subjects than his being kind towards them, lightening their burdens and abandoning coercing them in that in which they possess not the ability. So in this respect you should attain a situation in which you can confidently trust your subjects, for trusting (them) will sever from you lasting strain. And surely he who most deserves your trust is he who has done well when you have tested him, and he who most deserves your mistrust is he who has done badly when you have tested him.”28

[In Tuhaf al-‘Uqul the following is added to the above:] If you realize this state for and against you, you will be more cognizant in doing good and having good impression with people in addition to what Allah will reward you on the Judgment Day.”29

320. Imam Ali (a.s.) - from his letter to Ibn. ‘Abbas when he was his governor in Basra: “You should know that Basra is the place where Satan descends and mischief happens. Therefore, Keep the people of this place pleased with good treatment and remove the knots of fear from their hearts.”30

6.6 Direct Contact with People

321. Imam Ali (a.s.) - in his instructions to Malik al-Ashtar: “Set aside for those who have requests from you a portion (of your time) in which you yourself are free (to attend) to them. Hold an open audience for them and therein be humble before Allah who created you. Keep the soldiers and aids that are your bodyguards and police away from them so that their spokesman may address you without stammering (in fear). For I heard the Messenger of Allah (S) say not (only) on one occasion: ‘No community shall be sanctified within which the rightful due of the weak may not be taken from the strong without stammering (by the weak)’…”

“Then there are certain of your affairs which you must take in hand personally. Among them is giving an ear to your administrators when your secretaries have been unable to find the correct solution…. Prolong not your seclusion from your subjects, for rulers’ seclusion from subjects is a kind of constraint and (results in) a lack of knowledge of affairs. Seclusion from them cuts rulers off from the knowledge of that which they have been secluded. Then the great appears to them as small and the small as great. The beautiful appears as ugly and the ugly as beautiful.”31

322. Imam Ali (a.s.) - from his letter to Qutham b. ‘Abbas, his governor in Mecca: “There should be no intermediary between you and the people except your tongue and no guard save your own face. Do not prevent any needy person from meeting you, because if the needy is returned unsatisfied from your door in the first instance then even doing it thereafter will not bring you praise.”32

323. Imam Ali (a.s.) - from his letter to the tax collectors: “Do not employ doorkeepers for yourself or bar anyone from [making] they requests so as they may hand it over to you.”33

324. Imam Ali (a.s.) - from his letter to the commanders of troops: “From the servant of Allah, Ali (a.s.) b. Abi Talib, Amir al-Mu’minin to the commanders in charge of garrisons: Now, it is obligatory on an officer that the distinction he achieves or the wealth with which he has been exclusively endowed should not make him change his behavior towards his subjects, and that the riches Allah has bestowed on him should increase him in nearness to his people and kindness over his brethren.”34

325. Imam Ali (a.s.) - in his letter to Qayth b. Sa’d: “Cut down your distance with people, leave your door open, and apply yourself to the Truth.”35

326. Imam Ali (a.s.): “There are three traits that if any of the leaders possesses, he deserves to be [regarded as] trustworthy in his leadership: to be just in his judgments; not to hide himself from his subjects; and to execute Allah’s ordinances [equally] on both the acquaintances and the strangers.”36

6.7 Tolerating Difficulties Caused by People

327. Imam Ali (a.s.): “The person who does not withstand the cost of people’s provision, then he has prepared power to be transferred [to someone else].”37

328. Imam Ali (a.s.): “Tolerance adorns statesmanship.”38

329. Imam Ali (a.s.) - in aphorisms attributed to him: “The one who manages his soul in tolerating the ignorance of people deserves to become a ruler.”39

330. Imam Ali (a.s.): “When you take over as a ruler, be lenient.”40

331. Imam Ali (a.s.): “The foundation of a rule is to make use of leniency.”41

332. Imam Ali (a.s.): “The foremost of a rule is tolerance.”42

333. Imam Ali (a.s.): “The one who acts leniently is successful.”43

334. Imam Ali (a.s.): “The one who is not lenient to his subordinate does not achieve his desires.”44

335. Imam Ali (a.s.) - in what he wrote to Hudhayfa b. Yaman: “I command you to be tolerant in your affairs and lenient and just to your subjects.”45

336. Imam Ali (a.s.) - in a letter he wrote to the people of Mada’in: “I assigned your affairs to Hudhayfa .b Yaman whose approach I favor and whose righteousness I am hopeful of. I have commanded him to do good to your benevolent ones and to be strict on your evil doers and to be lenient to your beautifully-minded. I ask Allah for well-being and benevolence and His All-embracing Mercy for you and for myself in this world and the world to come.”46

337. Imam Ali (a.s.): “It is incumbent upon you to be lenient, for it is the key to righteousness and the character of those who possess intellect.”47

338. Imam Ali (a.s.): “Tolerance and leniency ease off hardships and facilitate difficult means. “48

339. Imam Ali (a.s.): “For the one who exercises leniency, difficulties will become easy.”49

6.8 Avoiding Anger

340. Imam Ali (a.s.) - from his instructions to Ibn ‘Abbas when appointed him as his in Basra: “Meet people with a broad face, allow them free audience and pass generous orders. Avoid anger because it is an augury of Satan.”50

6.9 Avoidance of Fault-finding

341. Imam Ali (a.s.): “Certainly, people possess faults. So, do not disclose what is concealed from you; for Allah, the Glorified would judge about it. Veil imperfection to the extent you are able, so that Allah veils what you would like it to be veiled.”51

342. Imam Ali (a.s.) - in his instructions to Malik al-Ashtar: “Let the farthest of your subjects from you and the most hateful to you be he who most seeks out the faults of men. For people possess faults, which the ruler more than anyone else should conceal. So, do not uncover those of them, which are hidden from you, for it is only incumbent upon you to remedy what appears before you. Allah will judge what is hidden from you. So, veil imperfection to the extent you are able; Allah will veil that of yourself which you would like to have veiled from your subjects.”52

343. Imam Ali (a.s.) - in the aphorisms attributed to him: “The mischievous would seek out vices of people and overlook their merits, like the flies that seek out putrid places.”53

344. Imam Ali (a.s.): “Whenever you ask a debauched woman who committed debauchery with her, and she answered ‘so-and-so’, then two punishments must be inflicted on her: a punishment for her debauchery and another one for imputing a Muslim man.”54

345. Imam Ali (a.s.): “Seeking out imperfection is the worst of vices.”55

6.10 Uncovering Excuses to Remove Suspicions

346. Imam Ali (a.s.) - in his instructions to Malik al-Ashtar: “If any of your subjects should suspect you of an injustice, explain to them your justification. By your explanation turn their suspicions away from yourself. Thereby, you train your soul, act kindly to your subjects and justify (yourself) in a manner to attain your need, i.e., setting them in the way of the truth.”56

6.11 Helping out the Oppressed

347. Imam Ali (a.s.): “He who does not take revenge of the oppressor on behalf of the oppressed, Allah will take his strength from him.”57

348. Imam Ali (a.s.): “Behold, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed, I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat.”58

349. Imam Ali (a.s.): “O' people! Support me in your own affairs. By Allah, I will take revenge of the oppressor on behalf of the oppressed and will put a string in the nose of the oppressor and drag him to the spring of truthfulness even though he may grudge it.”59

350. Imam Ali (a.s.): “The low is in my view worthy of honor till I secure (his) right for him, while the strong is in my view weak till I take (other's) right from him.”60

351. Imam Ali (a.s.) - in his instructions to Malik al-Ashtar: “Then, look into the matter of the judgments among people in good intention. The true judgment is to take back the rights of the oppressed from the oppressors, to support the weak against the strong, and to institute Allah’s doctrinal provisions according to their proper ways and courses. This will set aright Allah’s servants and lands.”61

352. Al-Imam al-Baqir: “Ali (a.s.) was returning home in the heat [of the day] when he saw a woman standing there who said, ‘My husband has wronged me and harassed me, and scared me and threatened to beat me.’”

“Ali (a.s.) said, ‘O Servant of Allah! Let the weather cool off, then I will go with you if God wills.’”

“The woman said, ‘His anger will boil over towards me.’”

“He lowered his head, then raised it and said, ‘No, By Allah, until the right of the oppressed is secured without stammering. Where is your house?’”

“He went to the man’s house, stopped at the door and called, ‘assalamu alykum!’

“A young man came out. Ali (a.s.) said, ‘O Servant of Allah! Be wary of Allah! You have scared your wife away.’”

“The young man said, ‘What do you have to do with her? By Allah, I will burn her because of your words!’”

“Then Amir al-Mu’minin said, ‘I am bidding you to do good and refraining you from doing wrong, then you respond to me with wrong and ignore good?’”

The narrator [al-Imam al-Baqir (a.s.)] said, “People were gathering around and saying, ‘Greetings to you O Amir al-Mu’minin!’”

“Repentant and confused, the man said, ‘O Amir al-Mu’minin! Forgive my fault. By Allah, [from now on] I will be like the ground for her to step on’”

“Ali (a.s.) sheathed his sword and said, ‘O Servant of Allah! Enter your house and do not force your wife into such troubles.”62

353. Al-Ikhtisas: Sa’d b. Qays Hamadani saw Ali (a.s.) near a wall on a hot day. Then, he asked him, “O Amir al-Mu’minin! [What are you doing here] At this hour?”

He said,”I did not come out except for helping an oppressed person or assisting a petitioner.”

At this time a woman came toward him who was disheartened and bewildered. She stopped before him and said, “O Amir al-Mu’minin! My husband has wronged me, harassed me, and threatened to beat me. Come along with me to go to him.”

He lowered his head, then raised it and said, ‘No, By Allah, until the right of the oppressed is secured without stammering. Where is your house?

She said in such a neighborhood.

He went along with the woman until they reached her house. The woman said, “This is my house.” [The narrator goes on to say] He greeted, and then a man came out who was wearing a long colorful garment. Then Ali (a.s.) told him, “Be wary of Allah! You have scared your wife.” The young man said, “What do you have to do with her? By Allah, I will burn her because of your words!”

[The narrator says:] Whenever he [Ali (a.s.)] went somewhere he would carry his whip in his hand and wear his sword. If someone was judged to be punished by whipping, he would whip him and if someone was judged to be punished with a sword, he would promptly carry it out.

All of a sudden the young man noticed that Ali (a.s.) had unsheathed his sword and was saying, “I am bidding you to do good and refraining you from doing wrong, and you are rejecting good? Repent! Or I will kill you.”

[The narrator says:] People from the nearby alleys came toward Amir al-Mumin (a.s.) and crowded before him. [At this time] The young man repented and said, “O Amir al-Mumin! Forgive me! May Allah forgive you [too]! By Allah, [from now on] I will be like the ground for her to step on.”

Then he ordered the woman to go back to her house and he himself returned [home] too, while reciting, (There is no good in much of their secret talks, excepting him who enjoins charity or what is right or reconciliation between people….)63

“Praise be to Allah who through me reconciled between a woman and her husband. Allah, the Blessed and the Exalted, says, (There is no good in much of their secret talks, excepting him who enjoins charity or what is right or reconciliation between people, and whoever does that, seeking Allah’s pleasure, soon We shall give him a great reward.)64

354. Al-Kafi - related by Usayd b. Safwan, a companion to the Holy Prophet (S): “On the day of Amir al-Mu’minin’s demise, the town of Kufa was quivering by [people’s] weeping, and the people were astounded just like the day of the Prophet (S)’s demise.”

“[Meanwhile,] A man came running [toward us] while uttering the istirja‘ phrase inna li’llahi wa inna ilayhi raji‘un (Indeed we belong to Allah, and to Him do we indeed return)65 and said, ‘Today, the chain of succession broke off.’ He stopped at the door of the house in which Amir al-Mu’minin (a.s.) was, and said, ‘O Abu al-Hasan may Allah have Mercy upon you! You were the first one of this people in [embracing] Islam and their most sincere in faith…. The weak and degraded were powerful and dear with you, and the powerful and dear were weak and degraded with you until you would take back from them the rightful due. The distant people and the nearest ones were the same to you in this matter.”66 See, 6/6: “Direct Contact with People”

6.12 Setting up Complaints House

355. Subh al-A‘sha: “The first person who set up a place for the complainants to drop (lodge) their complaints was Amir al-Mu’minin Ali b. Abi Talib (a.s.).”67

356. Al-Awa’il - related by Muhammad b. Sirin: “Ali (a.s.) set up a house in which the people would drop (lodge) their complaints, so long as they wrote curses and dropped in it. Then, he closed it down.”68

357. Sharh Nahj al-Balagha: “There was a house belonging to Amir al-Mu’minin, which he named bayt al-qisas (the complaints house) and the people would drop their letters of complaints in it.”69

358. Imam Ali (a.s.) - to his companions: “Any one of you who have a request from me, write it in a note so that I spare you from direct questioning.”70

6.13 Inspection in Order to Avert the Tyranny of the Troops

359. Imam Ali (a.s.): “

From the servant of Allah Ali, Amir al-Mu’minin to whomever through whose jurisdiction the army passes, whether collectors of revenue or officers of the realm:

Now, I have sent an army that will pass by you, if Allah wills. I have instructed them about what Allah has made obligatory on them, namely that they should avoid molestation and evade harm. I hold myself clear before you and those (unbelievers) who are under your protection from any annoyance committed by the army except when one is compelled by hunger and there is no other way of satisfying it.

Then, if anyone of them takes anything through force, you should punish him. None of you should be silly enough to obstruct them or intervene in matters, which we have allowed them by way of exception. I am myself in back of the army. So refer to me their high-handedness, and any hardship which is caused by them and which you cannot avert except through Allah and through me. I shall then avert it with the help of Allah, if He so wills.”71

6.14 Attempts toward Unification of Muslim Community

360. Imam Ali (a.s.) - in his letter to Abu Musa Ash‘ari, in response to the issue of arbitration: “

Certainly, many people have turned away from many a [lasting] benefit [of the next life], for they bent towards the world and spoke with passions. I have been struck with wonder in this matter upon which people who are self-conceited have agreed. I am providing a cure for their wound but I fear lest it develops into a clot of blood (and becomes incurable). Remember that no person is more covetous than I for the unity of the umma of Muhammad (S) and their solidarity. I seek through it good reward and an honorable place to return to. I shall fulfil what I have pledged upon myself.”72

361. Imam Ali (a.s.) - on warning against sedition: “You should not become landmarks of sedition and signs of innovations but should adhere to that on which the rope of the community has been wound and on which the pillars of obedience have been founded.”73

362. Imam Ali (a.s.) - from his speech to the Khawarij: “

And be with the great majority (of Muslims) because Allah's hand (of protection) is on keeping unity. You should beware of division because the one isolated from the group is a prey to Satan just as the one isolated from the flock of sheep is a prey to the wolf.”74

363. Imam Ali (a.s.): “Let the Islam and its dignity keep you away from rebelliousness and blathering and keep your words in unity. Be obliged to the religion of Allah, for none other would be accepted from any one; and (be obliged) to the word of sincerity which makes the religion firmly set.”75

364. Imam Ali (a.s.): “You should therefore avoid change in the matter of Allah's religion for your unity in respect of a right, which you dislike, is better than your scattering away in respect of a wrong that you like! Certainly, Allah the Glorified has not given any person, whether among the dead or among those who survive, any good for [his] separation.”76

365. Imam Ali (a.s.): “Certainly, Satan has made his ways easy for you and wants to unfasten the knots of religion one by one and to cause division among you in place of unity, and bring you turbulence by division. So, keep away from his evil ideas and enchantments.”77

366. Imam Ali (a.s.): “By Allah, no communities differ [among themselves] after their prophet except that their falsities overwhelm their truths, or what Allah wills.”78

367. Imam Ali (a.s.): “By Allah, I have begun thinking about these people that they would shortly snatch away the whole country through their unity on their wrong and your disunity (from your own right).”79

368. Imam Ali (a.s.) - on warning people against disunity: “You should also fear what calamities befell peoples before you on account of their evil deeds and detestable actions. Remember, during good or bad circumstances, what happened to them, and be cautious that you do not become like them!”

“After you have thought over both conditions of these people, attach yourself to everything with which their position became honorable, on account of which enemies remained away from them, through which safety spread over them, by reason of which riches bowed before them and as a result of which distinction connected itself with their rope. These things were abstention from division, sticking to unity, calling each other to it and advising each other about it. You avoid everything, which broke their backbone and weakened their power, such as malice in the heart, hatred in the chest, turning away (from each other's help) and withholding the hand from one another's assistance!”

“Think about the condition of people from among the believers who passed before you. What distresses and trials they were in! Were they not the most over-burdened among all the people and in the most straitened circumstances in the whole world? The Pharaohs took them as slaves. They inflicted on them the worst punishments and bitter sufferings. They continuously remained in this state of ruinous disgrace and severe subjugation.

They found no method for escape and no way for protection from sufferings. Till when Allah, the Glorified, noticed that they were enduring troubles in His love and bearing distresses out of fear for Him, He provided escape from the distress of trials. So, He changed their disgrace into honor and fear into safety. Consequently, they became ruling kings and conspicuous leaders. And Allah's favors over them reached limits to which their own wishes had not reached.”

“Look, how they were when their groups were united, their views were unanimous, their hearts were moderate, their hands used to help one another, their swords were intended for assisting one another, their eyes were sharp and their aims were the same. Did they not become masters of the corners of the earth and rulers over the neck of all the worlds? Thereafter, also see what happened to them towards the end when division overtook them, unity became fractured, and differences arose between their words and their hearts. They divided into various groups and were scattered fighting among them. Then, Allah took away from them the apparel of His honor and deprived them of the prosperity produced by His favors. Only their stories have remained among you for the guidance of those who may learn the lesson from them.”

“You should take a lesson from the fate of the progeny of Isma‘il, the children of Ishaq and the children of Isra’il. How similar are their affairs and how akin are their examples. In connection with the details of their division and disunity, think of the days when [such tyrants as] Cyrus and the Caesar become their masters. They turned them out from the pastures of their lands the rivers of Iraq and the fertility of the world, towards thorny forests, the passages of (hot) winds and hardships in livelihood. In this way they turned them into just herders of camels. Their houses were the worst in the world and their places of stay were the most drought-stricken. There was not one voice towards which they could turn for protection, nor any shade of affection on whose strength they could trust. Their condition was full of distress. Their hands were scattered. Their majority was divided. They were in great anguish and under layers of ignorance. They buried their daughters alive, worshipped idols, disregarded kinship and practised robbery.”

“Now, look at the various favors of Allah upon them, that He deputed towards them a prophet who got them to pledge their obedience to him and made them unite at his call.”80

Notes

1. Waq‘atu Siffin: 105, Nathr al-Durar: 1/322.

2. Nahj al-Balagha: Letter 53, Tuhaf al-’Uqul: 128 & 133, Da’a’im al-Islam: 1/355 & 358.

3. Nahj al-Balagha: Letter 59, Bahar al-Anwar: 33/511/708.

4. Tuhaf al-’Uqul: 176, Algharat: 1/224.

5. Nahj al-Balagha: Letter 27 & 46, Tuhaf al-’Uqul: 177.

6. Nahj al-Balagha: Sermon 126, Tuhaf al-’Uqul: 185.

7. Nahj al-Balagha: Sermon 224, ‘Uyun al-Hikam wa al-Mawa’iz: 506/9285, Al-Sirat al-Mustaqim: 1/163.

8. Nahj al-Balagha: Sermon 224, Al-Sirat al-Mustaqim: 1/163, Yanabi’ al-Mawadda: 1/442/6

9. Fada'il al-Sahaba: 1/538/898, Al-Khisal: 363/53.

10. Tarikh Damishq: 42/488, Al-Bidaya wa al-Nahaya: 8/5, Manaqib al-Imam Amir al-Mu’minin: 2/57/545.

11. ‘Ubayd Allah b. Hurr Ju’fi was a brave champion and one of the companions of ‘Uthman. when the latter was killed, he became inclined toward Mu’awiya and said, ‘Allah knows that I love ‘Uthman and will help him until I die.

Thus, he left for Sham and attended in the battle of Siffin along with Mu’awiya and remained beside him until Ali (a.s.) was killed. After the uprising of Imam Husayn (a.s.), he left Kufa lest the Imam would enter Kufa while he was there saying, ‘By Allah, I do not want to see him nor he see me.’

When Imam Husayn (a.s.) entered Qasr Bani Maqatil (one of the stations between Makka and Kufa) and saw his tent. He sent one of his companions to him [‘Ubayd Allah) to call him for his assistance, but he did not reply. Imam Husayn (a.s.) put on his shoes and went to him, he greeted and sat down. Then he invited him to join the uprising, but he did not reply.

After Imam Husayn (a.s.) was killed, ‘Ubayd Allah went to visit Ibn Ziyad. The latter reprimanded him for not helping the troops of Yzid against Imam Husayn (a.s.). Then, he held back his tears and left for the land of Karbala. He observed the battlefield and asked Allah’s Forgiveness for them and composed [a along poem in which he praised Imam Husayn (a.s.) son of Fatima (a.s.) and his martyred companions, showing his repentance and pity for not joining them in the uprising against the trickster tyrants of the time.]

Then he and his children rose up and turned to fighting and robbery. He robbed not only private but also public property. His uprising continued through the time of Mukhtar and Mus’ab, ending up to his cooperation with ‘Abd al-Mali b. Marwan. he was killed when confronting the troops of Mus’ab. (Tarikh al-Tabari: 6/128-138)

12. Al-Kamil fi al-Tarikh: 3/25.

13. Tarikh al-Ya’qubi: 2/306.

14. Nahj al-Balagha: Sermon 216. Also cf., Al-Kafi: 8/352/550.

15. Ghurar al-Hikam: 4780, ‘Uyun al-Hikam wa al-Mawa’iz: 223/4347.

16. Al-Kafi: 8/69/26, Bahar al-Anwar: 32/134/107.

17. Al-Kafi: 8/386/586, Falah al-Salil: 372/248, Bahar al-Anwar: 77/365/34.

18. Nahj al-Balagha: Letter 31, Tuhaf al-’Uqul: 77, ‘Uyun al-Hikam wa al-Mawa’iz: 526/9572.

19. Ghurar al-Hikam: 8529-30, ‘Uyun al-Hikam wa al-Mawa’iz: 450/8004-5.

20. Ghurar al-Hikam: 2728, ‘Uyun al-Hikam wa al-Mawa’iz: 100/2292.

21. Ghurar al-Hikam: 4745, ‘Uyun al-Hikam wa al-Mawa’iz: 222/4333.

22. Ghurar al-Hikam: 1322, ‘Uyun al-Hikam wa al-Mawa’iz: 48/1202-3, Bihar al-Anwar: 78/12/70.

23. Nahj al-Balagha: Sermon 97.

24. Nahj al-Balagha: Sermon 125.

25. Sharh Nahj al-Balagha: 20/279/210.

26. Nahj al-Balagha: Letter 53, Tuhaf al-’Uqul: 128 & 133, Da’a’im al-Islam: 1/355 & 358.

27. Tuhaf al-’Uqul: 138.

28. Nahj al-Balagha: Letter 53, Da’a’im al-Islam: 1/354 - 356.

29. Tuhaf al-’Uqul: 126 - 130.

30. Nahj al-Balagha: Letter 18, Bihar al-Anwar: 33/492/499.

31. Nahj al-Balagha: Letter 53, Tuhaf al-’Uqul: 142.

32. Nahj al-Balagha: Letter 67, Bihar al-Anwar: 33/497/702.

33. Waq’atu Siffin: 108, Bihar al-Anwar: 75/355/70.

34. Nahj al-Balagha: Letter 50, Waq’atu Siffin: 107, Al-Amali, Al-Tusi: 217/381, Al-Mi’yar wa al-Muwazina: 103.

35. Tarikhk al-Ya’qubi: 2/202.

36. Kanz al-‘Ummal: 5/764/14315.

37. Ghurar al-Hikam: 8982.

38. Ghurar al-Hikam: 772, ‘Uyun al-Hikam wa al-Mawa’iz: 24/219.

39. Sharh Nahj al-Balagha: 20/318/656.

40. Ghurar al-Hikam: 3974, ‘Uyun al-Hikam wa al-Mawa’iz: 133/2998.

41. Ghurar al-Hikam: 5266, ‘Uyun al-Hikam wa al-Mawa’iz: 263/4781.

42. Ghurar al-Hikam: 9947.

43. Ghurar al-Hikam: 7842, ‘Uyun al-Hikam wa al-Mawa’iz: 453/8112.

44. Ghurar al-Hikam: 9006.

45. Irshad al-Qulub: 321, Al-Darajat al-Rafi‘a: 288: Bihar al-Anwar: 28/88/3.

46. Irshad al-Qulub: 322, Al-Darajat al-Rafi‘a: 289. Also cf., Algharat: 1/211.

47. Ghurar al-Hikam: 6114, ‘Uyun al-Hikam wa al-Mawa’iz: 334/5705, Ibid., 52/1363.

48. Ghurar al-Hikam: 1778.

49. Ghurar al-Hikam: 8400, ‘Uyun al-Hikam wa al-Mawa’iz: 455/8245.

50. Nahj al-Balagha: Letter 76, Bihar al-Anwar: 33/498/704.

51. Ghurar al-Hikam: 3505. Also cf., Da’a’im al-Islam: 1/355.

52. Nahj al-Balagha: Letter 53, Tuhaf al-’Uqul: 128.

53. Sharh Nahj al-Balagha: 20/269/113.

54. Al-Kafi: 7/209/20, Tahdhib al-Ahkam: 10/48/178, ‘Uyun Akhbar al-Rida: 2/39/118.

55. Ghurar al-Hikam: 4580.

56. Nahj al-Balagha: Letter 53, Tuaaf al-‘Uqul: 145.

57. Ghurar al-Hikam: 8966, ‘Uyun al-Hikam wa al-Mawa’iz: 428/7261.

58. Nahj al-Balagha: Sermon 3, Ma’aani al-Akhbar: 1/362, Al-Irshad: 1/289, ‘Ilal al-Sharaya’: 151/12.

59. Nahj al-Balagha: Sermon 136, Bihar al-Anwar: 32/49/33.

60. Nahj al-Balagha: Sermon 37, Bihar al-Anwar: 39/351/25.

61. Tuhaf al-’Uqul: 135.

62. Manaqib Al al-Abi Talib: 2/106, Bihar al-Anwar: 41/57/7.

63. Al-Qur’an, 4:114.

64. Al-Ikhtisas: 157, Bihar al-Anwar: 40/113.

65. Al-Qur’an, 2: 156.

66. Al-Kafi: 1/454/4, Kamal al-Din: 388 - 390/3, Al-Saduq, Al-Amali: 312/363.

67. Subh al-A‘sha: 1/414.

68. Al-Awa’l: 142.

69. Sharh Nahj al-Balagha: 17/87.

70. Al-‘Aqd al-Farid: 1/203.

71. Nahj al-Balagha: Letter 60, Bihar al-Anwar: 33/486/691.

72. Nahj al-Balagha: Letter 78, Bihar al-Anwar: 33/304/554.

73. Nahj al-Balagha: Sermon 151, Yanabi‘ al-Mawadda: 3/372/4.

74. Nahj al-Balagha: Sermon 127, ‘Uyun al-Hikam wa al-Mawa’iz: 101/2312, Bihar al-Anwar: 33/373/604.

75. Sharh Nahj al-Balagha: 4/45.

76. Nahj al-Balagha: Sermon 176, Bihar al-Anwar: 2/313/76, Yanabi‘ al-Mawadda: 3/437/9

77. Nahj al-Balagha: Sermon 121.

78. Al-Mufid, Al-Amali: 235/5, Al-Tusi, Al-Amali: 11/13, Waq‘atu Siffin: 224.

79. Nahj al-Balagha: Sermon 25.

80. Nahj al-Balagha: Sermon 192, Bihar al-Anwar: 14/472/37.

Chapter Six: Social Policies

6.1 Establishing Justice

293. Imam Ali (a.s.) - in his letter to Ibn ‘Abbas: “Your envoy came to me. You have reported what you have seen or heard concerning the people of Basra after my return. I inform you about those people: They are [in two groups] a group desiring something and aspiring to obtain it, and another who are afraid of a punishment. So, make the eager ones hopeful by doing justice to them, and being fair and doing good to them.”1

294. Imam Ali (a.s.) - in his instructions to Malik al-Ashtar: “Let the dearest of your affairs be those which are middlemost in rightfulness, most inclusive in justice and most comprehensive in (establishing) the content of the subjects… Verily the foremost delight of the eye for rulers is the establishment of justice in the land and the appearance of love for them among the subjects.”2

295. Imam Ali (a.s.) - in his letter to Aswad b. Qutaba, the commander of Hulwan Troops: “Now, if the actions of a governor follow the passions he will be greatly hampered in justice. So, all the people should be equal in right before you, because injustice cannot be a substitute for justice. Avoid that thing the like of which you would not like for yourself.”3

296. Imam Ali (a.s.): “This is the commandment of ‘abd Allah, Ali Amir al-Mu’minin, to Muhammad b. Abi Bakr when appointed him as the governor of Egypt. He ordered him to be wary of Allah secretly and openly; to fear Allah in privacy and in public; to be humble to the Muslims; to be hard on the evil-doers; to do justice to those under protective covenant (dhimmis); to be fair to the oppressed and severe to the oppressors; to pardon people and to be charitable to them as much as possible; Allah will reward the charitable and punish the sinful.”4

297. Imam Ali (a.s.) - in his commandment to Muhammad b. Abi Bakr when appointed him as the governor of Egypt: “Behave humbly with the people, keep yourself lenient, meet them large-heartedly, accord them equal treatment so that the big should not expect injustice from you in their favor and the low should not be despondent of your justice to them. Allah, the Sublime will certainly question you, O' community of his creatures, about your actions, small or big, open or concealed. If He punishes you it is because you have been oppressive, and if He forgives, then it is because He is the Most Generous.”5

298. Imam Ali (a.s.) - from his words when he was spoken ill of for showing equality in the distribution (of shares from public treasury): “Do you command me that I should seek support by oppressing those over whom I have been placed? By Allah, I won't do so as long as the world goes on, and as long as one star leads another in the sky! Even if it were my property, I would have distributed it equally among them, then why not when the property is that of Allah.”6

299. Imam Ali (a.s.): “By Allah, I would rather pass a night in wakefulness on prickly thorns or be driven in chains as a prisoner than meet Allah and His Messenger on the Day of Judgment as an oppressor over any person or a usurper of anything out of worldly wealth. And how can I oppress any one for the sake of a life that is fast moving towards destruction and is to remain under the earth for a long time.”7

300. Imam Ali (a.s.): “By Allah, even if I am given all the domains of the seven (spheres) with all that exists under the skies in order that I may disobey Allah to the extent of snatching one grain of barley from an ant I would not do it. For me your world is lighter than the leaf in the mouth of a locust that is chewing it. What has Ali to do with bounties that will pass away and pleasures that will not last?”8

301. Imam Ali (a.s.): “On the Day of Resurrection I will argue with people in nine things: performing prayers (salat), paying alms tax (zakat), bidding what is good and forbidding what is wrong, doing justice among people, equal distribution, fighting in the way of Allah, implementing punishments, and the like.”9

302. Tarikh Damishq - related by Ali b. Rabi’a: “Ja’da b. Hubayra came to Ali (a.s.) and said, ‘O Amir al-Mu’minin! If two men come to, and you are more likeable to one of them than his own soul or his household or his property, and the other one would kill you if he could, then would you judge in favor of the first man and against the second one?!’”

“He struck me on the chest and said, ‘Certainly, if it were up to me, I would do so; but this is an affair pertaining to Allah.”10

303. Al-Kamil fi al-Tarikh - in a report about ‘Ubayd Allah b. al-Hurr al-Ju’fi11: “When ‘Uthman was killed and the war broke out between Ali (a.s.) and Mu’awiya, he [‘Ubayd Allah] went toward Mu’awiya and remained with him because of his love for ‘Uthman. He and Malik b. Masma’ accompanied Mu’awiya in the battle of Siffin.”

“’Ubayd Allah stayed with Mu’awiya and his wife was in Kufa. Since his separation lasted long, his brother-in-law married her off to one ‘Ikrima b. Khubays. When ‘Ubayd Allah was informed about this, he left for Kufa and went to Ali (a.s.) to make a complaint against ‘Ikrima.”

“Ali (a.s.) told him, ‘You helped out the enemy and now you got yourself in such a misery?’”

“‘Ubayd Allah said, ‘Will this deprive me of your justice?’”

“The Imam said, ‘No.’”

“The he told his story to Ali (a.s.) and he returned his wife to him. She was pregnant. [Thus] He left her with someone in whom he trusted until she gave birth to her child, he handed the child to ‘Ikrima and returned the woman to ‘Ubayd Allah.”

“‘Ubayd Allah went back to Sham where he stayed until Ali (a.s.) was killed.”12

304. Tarikh al-Ya’qubi - related by al-Zahri: “One day, I went to see ‘Umar b. ‘Abd al-Aziz. While I was with him, he received a letter from one of his administrators stating that their city needed reconstruction.”

[Zahri goes on to say] “I told Umar, ‘One of Ali b. abi Talib (a.s.)’s administrators had sent him similar letter and he had replied to him as follows: Now then, place the city in the citadel of justice and clean the tyranny off its pathway!’”

“’Umar wrote the same reply to his administrator.”13 See 1/4 (The Imam’s Motives for Accepting the Rulership).

6.2 Commitment to Rights

305. Imam Ali (a.s.) - in Siffin: “So now, Allah, the Glorified, has, by placing me over your affairs, created my right over you, and you too have a right over me like mine over you. A right is very vast in description but very narrow in equitableness of action.”

“Right does not accrue to any person unless it accrues against him also, and it does not accrue against a person unless it also accrues in his favor. If there is any right which is only in favor of a person with no (corresponding) right accruing against him it is solely for Allah, the Glorified, and not for His creatures by virtue of His might over His creatures and by virtue of the justice permeating all His decrees. Of course, He the Glorified, has created His right over creatures that they should worship Him, and has laid upon Himself (the obligation of) their reward equal to several times the recompense as a mark of His bounty and the generosity that He is capable of.”

“Then, from His rights, He, the Glorified, created certain rights for certain people against others. He made them so as to equate with one another. Some of these rights produce other rights. Some rights are such that they do not accrue except with others. The greatest of these rights that Allah, the Glorified, has made obligatory is the right of the ruler over the ruled and the right of the ruled over the ruler. This is an obligation which Allah, the Glorified, has placed on each one against the other. He has made it the basis of their (mutual) affection, and an honor for their religion. Consequently, the ruled cannot prosper unless the rulers are sound, while the rulers cannot be sound unless the ruled are steadfast.”

“If the ruled fulfil the rights of the ruler and the ruler fulfils their rights, then right attains the position of honor among them, the ways of religion become established, signs of justice become fixed and the sunna gains currency. In this way time will improve, the continuance of government will be expected, and the aims of the enemies will be frustrated.”

“But if the ruled gain sway over the ruler, or the ruler oppresses the ruled, then difference crops up in every word, signs of oppression appear, mischief enters religion and the ways of the sunna are forsaken. Then desires are acted upon, the commands (of religion) are discarded, diseases of the spirit become numerous and there is neither hesitation in disregarding even great rights, nor in committing big wrongs.”

“In such circumstances, the virtuous are humiliated while the vicious are honored, and there are serious chastisements from Allah, the Glorified, onto the people.”

“You should therefore counsel each other (for the fulfillment of your obligations) and co-operate with each other. However extremely eager a person may be to secure the pleasure of Allah, and however fully he strives for it, he cannot discharge (his obligation for) obedience to Allah, the Glorified, as is really due to Him.”

“It is an obligatory right of Allah over the people that they should advise each other to the best of their ability and co-operate with each other for the establishment of truth among them. No person, however great his position in the matter of truth, and however advanced his distinction in religion may be, is above cooperation in connection with the obligations placed on him by Allah. Again, no man, however small he may be regarded by others, and however humble he may appear before eyes, is too low to cooperate or to be afforded cooperation in this matter.”14

306. Imam Ali (a.s.): “Allah, the Glorified, has created the rights of His servant as vanguard to His own rights. Therefore, whoever fulfils the rights of the servants of Allah it will prompt him to fulfil the rights of Allah.”15

6.3 Developing Constructive Freedoms

307. Imam Ali (a.s.): “O People, verily Adam (a.s.) did not beget slave men and women; all people are free.”16

308. Imam Ali (a.s.): “And now, verily Allah, the Blessed and the Exalted, raised up Muhammad (S) so as to turn His servants out from the servitude of the slaves toward servitude of Himself, from the covenant of the slaves toward covenant of Himself, from obedience to the salves toward obedience to Himself, and from the guardianship of the slaves toward guardianship of Himself.”17

309. Imam Ali (a.s.): “Do not be the slave of others, for Allah has made you free.”18

310. Imam Ali (a.s.): “The one who fulfils the requirements of servitude [to Allah], deserves freedom, and the one who neglects the rules of freedom, returns to slavery.”19

311. Imam Ali (a.s.): “Beware of what infuriates your Lord and frightens people away from you! The one who infuriates his Lord will be exposed to death, and the one who frightens people away has disclaimed freedom.”20

312. Imam Ali (a.s.): “The beauty of a free [unattached] person is in keeping away from infamy”.21

313. Imam Ali (a.s.): “A free person remains free even though distress befalls them. A slave remains a slave even though destiny assists them.”22

314. Imam Ali (a.s.): “O Kufis!

I have experienced in you three things and two others: you are deaf in spite of having ears, dumb in spite of speaking, and blind in spite of having eyes. You are neither true supporters in combat (encounter) nor dependable brothers in distress.”23

315. Imam Ali (a.s.) - after hearing about the arbitration: “Woe on you! I had to bear a lot of worries from you. Some day I call you (to jihad) and some day I whisper to you in confidence, you are neither true free men at the time of call, nor trustworthy brothers at the time of speaking in confidence.”24

316. Imam Ali (a.s.) - from aphorisms attributed to him: “Whatever befalls a free man, he will bear it and see it as per his high magnanimity, unless when a [small] fraction of his freedom is degraded; that is when he refuses and does not respond to it.”25

6.4 Endeavor in Pleasing People

317. Imam Ali (a.s.) - in his instructions to Malik al-Ashtar: “Let the dearest of your affairs be those which are middlemost in rightfulness, most inclusive in justice and most comprehensive in (establishing) the content of the subject. For the discontent of the common people invalidates the content of favorites, and the discontent of favorites is pardoned at (the achievement of) the content of the masses. Whereas the support of religion, the solidarity of Muslims and preparedness in the face of the enemy lie only with the common people of community, so let your inclination and affection be toward them. Verily the foremost delight of the eye for rulers is the establishment of justice in the land and the appearance of love for them among the subjects. But surely the subjects’ love will not appear without the well-being of their breasts.”26

318. Imam Ali (a.s.) - in his instructions to Malik al-Ashtar: “Thus, you should behave in your rule like him who desires to secure the praise of the subjects, the reward of Allah, and the satisfaction of the Imam. There is no strength save in Allah.”27

6.5 Kindness and Amiability to People

319. Imam Ali (a.s.) - in his instructions to Malik al-Ashtar: “Infuse your heart with mercy, love and kindness for your subjects. Be not in face of them a voracious animal, counting them as easy prey, for they are your brothers in religion or your equals in creation. Error catches them unaware, deficiencies overcome them, and evil deeds are committed by them intentionally and by mistake. So grant them your pardon and your forgiveness to the same extent that you hope Allah will grant you His pardon and His forgiveness.

For you are above them, and he who appointed you is above you, and Allah is above him who appointed you. Allah has sought from you the fulfillment of their requirements and He is trying you with them. Set yourself not up to war against Allah, for you have no power against His vengeance, nor are able to dispense with His pardon and His mercy.

Know that there is nothing more conductive to the ruler’s trusting his subjects than his being kind towards them, lightening their burdens and abandoning coercing them in that in which they possess not the ability. So in this respect you should attain a situation in which you can confidently trust your subjects, for trusting (them) will sever from you lasting strain. And surely he who most deserves your trust is he who has done well when you have tested him, and he who most deserves your mistrust is he who has done badly when you have tested him.”28

[In Tuhaf al-‘Uqul the following is added to the above:] If you realize this state for and against you, you will be more cognizant in doing good and having good impression with people in addition to what Allah will reward you on the Judgment Day.”29

320. Imam Ali (a.s.) - from his letter to Ibn. ‘Abbas when he was his governor in Basra: “You should know that Basra is the place where Satan descends and mischief happens. Therefore, Keep the people of this place pleased with good treatment and remove the knots of fear from their hearts.”30

6.6 Direct Contact with People

321. Imam Ali (a.s.) - in his instructions to Malik al-Ashtar: “Set aside for those who have requests from you a portion (of your time) in which you yourself are free (to attend) to them. Hold an open audience for them and therein be humble before Allah who created you. Keep the soldiers and aids that are your bodyguards and police away from them so that their spokesman may address you without stammering (in fear). For I heard the Messenger of Allah (S) say not (only) on one occasion: ‘No community shall be sanctified within which the rightful due of the weak may not be taken from the strong without stammering (by the weak)’…”

“Then there are certain of your affairs which you must take in hand personally. Among them is giving an ear to your administrators when your secretaries have been unable to find the correct solution…. Prolong not your seclusion from your subjects, for rulers’ seclusion from subjects is a kind of constraint and (results in) a lack of knowledge of affairs. Seclusion from them cuts rulers off from the knowledge of that which they have been secluded. Then the great appears to them as small and the small as great. The beautiful appears as ugly and the ugly as beautiful.”31

322. Imam Ali (a.s.) - from his letter to Qutham b. ‘Abbas, his governor in Mecca: “There should be no intermediary between you and the people except your tongue and no guard save your own face. Do not prevent any needy person from meeting you, because if the needy is returned unsatisfied from your door in the first instance then even doing it thereafter will not bring you praise.”32

323. Imam Ali (a.s.) - from his letter to the tax collectors: “Do not employ doorkeepers for yourself or bar anyone from [making] they requests so as they may hand it over to you.”33

324. Imam Ali (a.s.) - from his letter to the commanders of troops: “From the servant of Allah, Ali (a.s.) b. Abi Talib, Amir al-Mu’minin to the commanders in charge of garrisons: Now, it is obligatory on an officer that the distinction he achieves or the wealth with which he has been exclusively endowed should not make him change his behavior towards his subjects, and that the riches Allah has bestowed on him should increase him in nearness to his people and kindness over his brethren.”34

325. Imam Ali (a.s.) - in his letter to Qayth b. Sa’d: “Cut down your distance with people, leave your door open, and apply yourself to the Truth.”35

326. Imam Ali (a.s.): “There are three traits that if any of the leaders possesses, he deserves to be [regarded as] trustworthy in his leadership: to be just in his judgments; not to hide himself from his subjects; and to execute Allah’s ordinances [equally] on both the acquaintances and the strangers.”36

6.7 Tolerating Difficulties Caused by People

327. Imam Ali (a.s.): “The person who does not withstand the cost of people’s provision, then he has prepared power to be transferred [to someone else].”37

328. Imam Ali (a.s.): “Tolerance adorns statesmanship.”38

329. Imam Ali (a.s.) - in aphorisms attributed to him: “The one who manages his soul in tolerating the ignorance of people deserves to become a ruler.”39

330. Imam Ali (a.s.): “When you take over as a ruler, be lenient.”40

331. Imam Ali (a.s.): “The foundation of a rule is to make use of leniency.”41

332. Imam Ali (a.s.): “The foremost of a rule is tolerance.”42

333. Imam Ali (a.s.): “The one who acts leniently is successful.”43

334. Imam Ali (a.s.): “The one who is not lenient to his subordinate does not achieve his desires.”44

335. Imam Ali (a.s.) - in what he wrote to Hudhayfa b. Yaman: “I command you to be tolerant in your affairs and lenient and just to your subjects.”45

336. Imam Ali (a.s.) - in a letter he wrote to the people of Mada’in: “I assigned your affairs to Hudhayfa .b Yaman whose approach I favor and whose righteousness I am hopeful of. I have commanded him to do good to your benevolent ones and to be strict on your evil doers and to be lenient to your beautifully-minded. I ask Allah for well-being and benevolence and His All-embracing Mercy for you and for myself in this world and the world to come.”46

337. Imam Ali (a.s.): “It is incumbent upon you to be lenient, for it is the key to righteousness and the character of those who possess intellect.”47

338. Imam Ali (a.s.): “Tolerance and leniency ease off hardships and facilitate difficult means. “48

339. Imam Ali (a.s.): “For the one who exercises leniency, difficulties will become easy.”49

6.8 Avoiding Anger

340. Imam Ali (a.s.) - from his instructions to Ibn ‘Abbas when appointed him as his in Basra: “Meet people with a broad face, allow them free audience and pass generous orders. Avoid anger because it is an augury of Satan.”50

6.9 Avoidance of Fault-finding

341. Imam Ali (a.s.): “Certainly, people possess faults. So, do not disclose what is concealed from you; for Allah, the Glorified would judge about it. Veil imperfection to the extent you are able, so that Allah veils what you would like it to be veiled.”51

342. Imam Ali (a.s.) - in his instructions to Malik al-Ashtar: “Let the farthest of your subjects from you and the most hateful to you be he who most seeks out the faults of men. For people possess faults, which the ruler more than anyone else should conceal. So, do not uncover those of them, which are hidden from you, for it is only incumbent upon you to remedy what appears before you. Allah will judge what is hidden from you. So, veil imperfection to the extent you are able; Allah will veil that of yourself which you would like to have veiled from your subjects.”52

343. Imam Ali (a.s.) - in the aphorisms attributed to him: “The mischievous would seek out vices of people and overlook their merits, like the flies that seek out putrid places.”53

344. Imam Ali (a.s.): “Whenever you ask a debauched woman who committed debauchery with her, and she answered ‘so-and-so’, then two punishments must be inflicted on her: a punishment for her debauchery and another one for imputing a Muslim man.”54

345. Imam Ali (a.s.): “Seeking out imperfection is the worst of vices.”55

6.10 Uncovering Excuses to Remove Suspicions

346. Imam Ali (a.s.) - in his instructions to Malik al-Ashtar: “If any of your subjects should suspect you of an injustice, explain to them your justification. By your explanation turn their suspicions away from yourself. Thereby, you train your soul, act kindly to your subjects and justify (yourself) in a manner to attain your need, i.e., setting them in the way of the truth.”56

6.11 Helping out the Oppressed

347. Imam Ali (a.s.): “He who does not take revenge of the oppressor on behalf of the oppressed, Allah will take his strength from him.”57

348. Imam Ali (a.s.): “Behold, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed, I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat.”58

349. Imam Ali (a.s.): “O' people! Support me in your own affairs. By Allah, I will take revenge of the oppressor on behalf of the oppressed and will put a string in the nose of the oppressor and drag him to the spring of truthfulness even though he may grudge it.”59

350. Imam Ali (a.s.): “The low is in my view worthy of honor till I secure (his) right for him, while the strong is in my view weak till I take (other's) right from him.”60

351. Imam Ali (a.s.) - in his instructions to Malik al-Ashtar: “Then, look into the matter of the judgments among people in good intention. The true judgment is to take back the rights of the oppressed from the oppressors, to support the weak against the strong, and to institute Allah’s doctrinal provisions according to their proper ways and courses. This will set aright Allah’s servants and lands.”61

352. Al-Imam al-Baqir: “Ali (a.s.) was returning home in the heat [of the day] when he saw a woman standing there who said, ‘My husband has wronged me and harassed me, and scared me and threatened to beat me.’”

“Ali (a.s.) said, ‘O Servant of Allah! Let the weather cool off, then I will go with you if God wills.’”

“The woman said, ‘His anger will boil over towards me.’”

“He lowered his head, then raised it and said, ‘No, By Allah, until the right of the oppressed is secured without stammering. Where is your house?’”

“He went to the man’s house, stopped at the door and called, ‘assalamu alykum!’

“A young man came out. Ali (a.s.) said, ‘O Servant of Allah! Be wary of Allah! You have scared your wife away.’”

“The young man said, ‘What do you have to do with her? By Allah, I will burn her because of your words!’”

“Then Amir al-Mu’minin said, ‘I am bidding you to do good and refraining you from doing wrong, then you respond to me with wrong and ignore good?’”

The narrator [al-Imam al-Baqir (a.s.)] said, “People were gathering around and saying, ‘Greetings to you O Amir al-Mu’minin!’”

“Repentant and confused, the man said, ‘O Amir al-Mu’minin! Forgive my fault. By Allah, [from now on] I will be like the ground for her to step on’”

“Ali (a.s.) sheathed his sword and said, ‘O Servant of Allah! Enter your house and do not force your wife into such troubles.”62

353. Al-Ikhtisas: Sa’d b. Qays Hamadani saw Ali (a.s.) near a wall on a hot day. Then, he asked him, “O Amir al-Mu’minin! [What are you doing here] At this hour?”

He said,”I did not come out except for helping an oppressed person or assisting a petitioner.”

At this time a woman came toward him who was disheartened and bewildered. She stopped before him and said, “O Amir al-Mu’minin! My husband has wronged me, harassed me, and threatened to beat me. Come along with me to go to him.”

He lowered his head, then raised it and said, ‘No, By Allah, until the right of the oppressed is secured without stammering. Where is your house?

She said in such a neighborhood.

He went along with the woman until they reached her house. The woman said, “This is my house.” [The narrator goes on to say] He greeted, and then a man came out who was wearing a long colorful garment. Then Ali (a.s.) told him, “Be wary of Allah! You have scared your wife.” The young man said, “What do you have to do with her? By Allah, I will burn her because of your words!”

[The narrator says:] Whenever he [Ali (a.s.)] went somewhere he would carry his whip in his hand and wear his sword. If someone was judged to be punished by whipping, he would whip him and if someone was judged to be punished with a sword, he would promptly carry it out.

All of a sudden the young man noticed that Ali (a.s.) had unsheathed his sword and was saying, “I am bidding you to do good and refraining you from doing wrong, and you are rejecting good? Repent! Or I will kill you.”

[The narrator says:] People from the nearby alleys came toward Amir al-Mumin (a.s.) and crowded before him. [At this time] The young man repented and said, “O Amir al-Mumin! Forgive me! May Allah forgive you [too]! By Allah, [from now on] I will be like the ground for her to step on.”

Then he ordered the woman to go back to her house and he himself returned [home] too, while reciting, (There is no good in much of their secret talks, excepting him who enjoins charity or what is right or reconciliation between people….)63

“Praise be to Allah who through me reconciled between a woman and her husband. Allah, the Blessed and the Exalted, says, (There is no good in much of their secret talks, excepting him who enjoins charity or what is right or reconciliation between people, and whoever does that, seeking Allah’s pleasure, soon We shall give him a great reward.)64

354. Al-Kafi - related by Usayd b. Safwan, a companion to the Holy Prophet (S): “On the day of Amir al-Mu’minin’s demise, the town of Kufa was quivering by [people’s] weeping, and the people were astounded just like the day of the Prophet (S)’s demise.”

“[Meanwhile,] A man came running [toward us] while uttering the istirja‘ phrase inna li’llahi wa inna ilayhi raji‘un (Indeed we belong to Allah, and to Him do we indeed return)65 and said, ‘Today, the chain of succession broke off.’ He stopped at the door of the house in which Amir al-Mu’minin (a.s.) was, and said, ‘O Abu al-Hasan may Allah have Mercy upon you! You were the first one of this people in [embracing] Islam and their most sincere in faith…. The weak and degraded were powerful and dear with you, and the powerful and dear were weak and degraded with you until you would take back from them the rightful due. The distant people and the nearest ones were the same to you in this matter.”66 See, 6/6: “Direct Contact with People”

6.12 Setting up Complaints House

355. Subh al-A‘sha: “The first person who set up a place for the complainants to drop (lodge) their complaints was Amir al-Mu’minin Ali b. Abi Talib (a.s.).”67

356. Al-Awa’il - related by Muhammad b. Sirin: “Ali (a.s.) set up a house in which the people would drop (lodge) their complaints, so long as they wrote curses and dropped in it. Then, he closed it down.”68

357. Sharh Nahj al-Balagha: “There was a house belonging to Amir al-Mu’minin, which he named bayt al-qisas (the complaints house) and the people would drop their letters of complaints in it.”69

358. Imam Ali (a.s.) - to his companions: “Any one of you who have a request from me, write it in a note so that I spare you from direct questioning.”70

6.13 Inspection in Order to Avert the Tyranny of the Troops

359. Imam Ali (a.s.): “

From the servant of Allah Ali, Amir al-Mu’minin to whomever through whose jurisdiction the army passes, whether collectors of revenue or officers of the realm:

Now, I have sent an army that will pass by you, if Allah wills. I have instructed them about what Allah has made obligatory on them, namely that they should avoid molestation and evade harm. I hold myself clear before you and those (unbelievers) who are under your protection from any annoyance committed by the army except when one is compelled by hunger and there is no other way of satisfying it.

Then, if anyone of them takes anything through force, you should punish him. None of you should be silly enough to obstruct them or intervene in matters, which we have allowed them by way of exception. I am myself in back of the army. So refer to me their high-handedness, and any hardship which is caused by them and which you cannot avert except through Allah and through me. I shall then avert it with the help of Allah, if He so wills.”71

6.14 Attempts toward Unification of Muslim Community

360. Imam Ali (a.s.) - in his letter to Abu Musa Ash‘ari, in response to the issue of arbitration: “

Certainly, many people have turned away from many a [lasting] benefit [of the next life], for they bent towards the world and spoke with passions. I have been struck with wonder in this matter upon which people who are self-conceited have agreed. I am providing a cure for their wound but I fear lest it develops into a clot of blood (and becomes incurable). Remember that no person is more covetous than I for the unity of the umma of Muhammad (S) and their solidarity. I seek through it good reward and an honorable place to return to. I shall fulfil what I have pledged upon myself.”72

361. Imam Ali (a.s.) - on warning against sedition: “You should not become landmarks of sedition and signs of innovations but should adhere to that on which the rope of the community has been wound and on which the pillars of obedience have been founded.”73

362. Imam Ali (a.s.) - from his speech to the Khawarij: “

And be with the great majority (of Muslims) because Allah's hand (of protection) is on keeping unity. You should beware of division because the one isolated from the group is a prey to Satan just as the one isolated from the flock of sheep is a prey to the wolf.”74

363. Imam Ali (a.s.): “Let the Islam and its dignity keep you away from rebelliousness and blathering and keep your words in unity. Be obliged to the religion of Allah, for none other would be accepted from any one; and (be obliged) to the word of sincerity which makes the religion firmly set.”75

364. Imam Ali (a.s.): “You should therefore avoid change in the matter of Allah's religion for your unity in respect of a right, which you dislike, is better than your scattering away in respect of a wrong that you like! Certainly, Allah the Glorified has not given any person, whether among the dead or among those who survive, any good for [his] separation.”76

365. Imam Ali (a.s.): “Certainly, Satan has made his ways easy for you and wants to unfasten the knots of religion one by one and to cause division among you in place of unity, and bring you turbulence by division. So, keep away from his evil ideas and enchantments.”77

366. Imam Ali (a.s.): “By Allah, no communities differ [among themselves] after their prophet except that their falsities overwhelm their truths, or what Allah wills.”78

367. Imam Ali (a.s.): “By Allah, I have begun thinking about these people that they would shortly snatch away the whole country through their unity on their wrong and your disunity (from your own right).”79

368. Imam Ali (a.s.) - on warning people against disunity: “You should also fear what calamities befell peoples before you on account of their evil deeds and detestable actions. Remember, during good or bad circumstances, what happened to them, and be cautious that you do not become like them!”

“After you have thought over both conditions of these people, attach yourself to everything with which their position became honorable, on account of which enemies remained away from them, through which safety spread over them, by reason of which riches bowed before them and as a result of which distinction connected itself with their rope. These things were abstention from division, sticking to unity, calling each other to it and advising each other about it. You avoid everything, which broke their backbone and weakened their power, such as malice in the heart, hatred in the chest, turning away (from each other's help) and withholding the hand from one another's assistance!”

“Think about the condition of people from among the believers who passed before you. What distresses and trials they were in! Were they not the most over-burdened among all the people and in the most straitened circumstances in the whole world? The Pharaohs took them as slaves. They inflicted on them the worst punishments and bitter sufferings. They continuously remained in this state of ruinous disgrace and severe subjugation.

They found no method for escape and no way for protection from sufferings. Till when Allah, the Glorified, noticed that they were enduring troubles in His love and bearing distresses out of fear for Him, He provided escape from the distress of trials. So, He changed their disgrace into honor and fear into safety. Consequently, they became ruling kings and conspicuous leaders. And Allah's favors over them reached limits to which their own wishes had not reached.”

“Look, how they were when their groups were united, their views were unanimous, their hearts were moderate, their hands used to help one another, their swords were intended for assisting one another, their eyes were sharp and their aims were the same. Did they not become masters of the corners of the earth and rulers over the neck of all the worlds? Thereafter, also see what happened to them towards the end when division overtook them, unity became fractured, and differences arose between their words and their hearts. They divided into various groups and were scattered fighting among them. Then, Allah took away from them the apparel of His honor and deprived them of the prosperity produced by His favors. Only their stories have remained among you for the guidance of those who may learn the lesson from them.”

“You should take a lesson from the fate of the progeny of Isma‘il, the children of Ishaq and the children of Isra’il. How similar are their affairs and how akin are their examples. In connection with the details of their division and disunity, think of the days when [such tyrants as] Cyrus and the Caesar become their masters. They turned them out from the pastures of their lands the rivers of Iraq and the fertility of the world, towards thorny forests, the passages of (hot) winds and hardships in livelihood. In this way they turned them into just herders of camels. Their houses were the worst in the world and their places of stay were the most drought-stricken. There was not one voice towards which they could turn for protection, nor any shade of affection on whose strength they could trust. Their condition was full of distress. Their hands were scattered. Their majority was divided. They were in great anguish and under layers of ignorance. They buried their daughters alive, worshipped idols, disregarded kinship and practised robbery.”

“Now, look at the various favors of Allah upon them, that He deputed towards them a prophet who got them to pledge their obedience to him and made them unite at his call.”80

Notes

1. Waq‘atu Siffin: 105, Nathr al-Durar: 1/322.

2. Nahj al-Balagha: Letter 53, Tuhaf al-’Uqul: 128 & 133, Da’a’im al-Islam: 1/355 & 358.

3. Nahj al-Balagha: Letter 59, Bahar al-Anwar: 33/511/708.

4. Tuhaf al-’Uqul: 176, Algharat: 1/224.

5. Nahj al-Balagha: Letter 27 & 46, Tuhaf al-’Uqul: 177.

6. Nahj al-Balagha: Sermon 126, Tuhaf al-’Uqul: 185.

7. Nahj al-Balagha: Sermon 224, ‘Uyun al-Hikam wa al-Mawa’iz: 506/9285, Al-Sirat al-Mustaqim: 1/163.

8. Nahj al-Balagha: Sermon 224, Al-Sirat al-Mustaqim: 1/163, Yanabi’ al-Mawadda: 1/442/6

9. Fada'il al-Sahaba: 1/538/898, Al-Khisal: 363/53.

10. Tarikh Damishq: 42/488, Al-Bidaya wa al-Nahaya: 8/5, Manaqib al-Imam Amir al-Mu’minin: 2/57/545.

11. ‘Ubayd Allah b. Hurr Ju’fi was a brave champion and one of the companions of ‘Uthman. when the latter was killed, he became inclined toward Mu’awiya and said, ‘Allah knows that I love ‘Uthman and will help him until I die.

Thus, he left for Sham and attended in the battle of Siffin along with Mu’awiya and remained beside him until Ali (a.s.) was killed. After the uprising of Imam Husayn (a.s.), he left Kufa lest the Imam would enter Kufa while he was there saying, ‘By Allah, I do not want to see him nor he see me.’

When Imam Husayn (a.s.) entered Qasr Bani Maqatil (one of the stations between Makka and Kufa) and saw his tent. He sent one of his companions to him [‘Ubayd Allah) to call him for his assistance, but he did not reply. Imam Husayn (a.s.) put on his shoes and went to him, he greeted and sat down. Then he invited him to join the uprising, but he did not reply.

After Imam Husayn (a.s.) was killed, ‘Ubayd Allah went to visit Ibn Ziyad. The latter reprimanded him for not helping the troops of Yzid against Imam Husayn (a.s.). Then, he held back his tears and left for the land of Karbala. He observed the battlefield and asked Allah’s Forgiveness for them and composed [a along poem in which he praised Imam Husayn (a.s.) son of Fatima (a.s.) and his martyred companions, showing his repentance and pity for not joining them in the uprising against the trickster tyrants of the time.]

Then he and his children rose up and turned to fighting and robbery. He robbed not only private but also public property. His uprising continued through the time of Mukhtar and Mus’ab, ending up to his cooperation with ‘Abd al-Mali b. Marwan. he was killed when confronting the troops of Mus’ab. (Tarikh al-Tabari: 6/128-138)

12. Al-Kamil fi al-Tarikh: 3/25.

13. Tarikh al-Ya’qubi: 2/306.

14. Nahj al-Balagha: Sermon 216. Also cf., Al-Kafi: 8/352/550.

15. Ghurar al-Hikam: 4780, ‘Uyun al-Hikam wa al-Mawa’iz: 223/4347.

16. Al-Kafi: 8/69/26, Bahar al-Anwar: 32/134/107.

17. Al-Kafi: 8/386/586, Falah al-Salil: 372/248, Bahar al-Anwar: 77/365/34.

18. Nahj al-Balagha: Letter 31, Tuhaf al-’Uqul: 77, ‘Uyun al-Hikam wa al-Mawa’iz: 526/9572.

19. Ghurar al-Hikam: 8529-30, ‘Uyun al-Hikam wa al-Mawa’iz: 450/8004-5.

20. Ghurar al-Hikam: 2728, ‘Uyun al-Hikam wa al-Mawa’iz: 100/2292.

21. Ghurar al-Hikam: 4745, ‘Uyun al-Hikam wa al-Mawa’iz: 222/4333.

22. Ghurar al-Hikam: 1322, ‘Uyun al-Hikam wa al-Mawa’iz: 48/1202-3, Bihar al-Anwar: 78/12/70.

23. Nahj al-Balagha: Sermon 97.

24. Nahj al-Balagha: Sermon 125.

25. Sharh Nahj al-Balagha: 20/279/210.

26. Nahj al-Balagha: Letter 53, Tuhaf al-’Uqul: 128 & 133, Da’a’im al-Islam: 1/355 & 358.

27. Tuhaf al-’Uqul: 138.

28. Nahj al-Balagha: Letter 53, Da’a’im al-Islam: 1/354 - 356.

29. Tuhaf al-’Uqul: 126 - 130.

30. Nahj al-Balagha: Letter 18, Bihar al-Anwar: 33/492/499.

31. Nahj al-Balagha: Letter 53, Tuhaf al-’Uqul: 142.

32. Nahj al-Balagha: Letter 67, Bihar al-Anwar: 33/497/702.

33. Waq’atu Siffin: 108, Bihar al-Anwar: 75/355/70.

34. Nahj al-Balagha: Letter 50, Waq’atu Siffin: 107, Al-Amali, Al-Tusi: 217/381, Al-Mi’yar wa al-Muwazina: 103.

35. Tarikhk al-Ya’qubi: 2/202.

36. Kanz al-‘Ummal: 5/764/14315.

37. Ghurar al-Hikam: 8982.

38. Ghurar al-Hikam: 772, ‘Uyun al-Hikam wa al-Mawa’iz: 24/219.

39. Sharh Nahj al-Balagha: 20/318/656.

40. Ghurar al-Hikam: 3974, ‘Uyun al-Hikam wa al-Mawa’iz: 133/2998.

41. Ghurar al-Hikam: 5266, ‘Uyun al-Hikam wa al-Mawa’iz: 263/4781.

42. Ghurar al-Hikam: 9947.

43. Ghurar al-Hikam: 7842, ‘Uyun al-Hikam wa al-Mawa’iz: 453/8112.

44. Ghurar al-Hikam: 9006.

45. Irshad al-Qulub: 321, Al-Darajat al-Rafi‘a: 288: Bihar al-Anwar: 28/88/3.

46. Irshad al-Qulub: 322, Al-Darajat al-Rafi‘a: 289. Also cf., Algharat: 1/211.

47. Ghurar al-Hikam: 6114, ‘Uyun al-Hikam wa al-Mawa’iz: 334/5705, Ibid., 52/1363.

48. Ghurar al-Hikam: 1778.

49. Ghurar al-Hikam: 8400, ‘Uyun al-Hikam wa al-Mawa’iz: 455/8245.

50. Nahj al-Balagha: Letter 76, Bihar al-Anwar: 33/498/704.

51. Ghurar al-Hikam: 3505. Also cf., Da’a’im al-Islam: 1/355.

52. Nahj al-Balagha: Letter 53, Tuhaf al-’Uqul: 128.

53. Sharh Nahj al-Balagha: 20/269/113.

54. Al-Kafi: 7/209/20, Tahdhib al-Ahkam: 10/48/178, ‘Uyun Akhbar al-Rida: 2/39/118.

55. Ghurar al-Hikam: 4580.

56. Nahj al-Balagha: Letter 53, Tuaaf al-‘Uqul: 145.

57. Ghurar al-Hikam: 8966, ‘Uyun al-Hikam wa al-Mawa’iz: 428/7261.

58. Nahj al-Balagha: Sermon 3, Ma’aani al-Akhbar: 1/362, Al-Irshad: 1/289, ‘Ilal al-Sharaya’: 151/12.

59. Nahj al-Balagha: Sermon 136, Bihar al-Anwar: 32/49/33.

60. Nahj al-Balagha: Sermon 37, Bihar al-Anwar: 39/351/25.

61. Tuhaf al-’Uqul: 135.

62. Manaqib Al al-Abi Talib: 2/106, Bihar al-Anwar: 41/57/7.

63. Al-Qur’an, 4:114.

64. Al-Ikhtisas: 157, Bihar al-Anwar: 40/113.

65. Al-Qur’an, 2: 156.

66. Al-Kafi: 1/454/4, Kamal al-Din: 388 - 390/3, Al-Saduq, Al-Amali: 312/363.

67. Subh al-A‘sha: 1/414.

68. Al-Awa’l: 142.

69. Sharh Nahj al-Balagha: 17/87.

70. Al-‘Aqd al-Farid: 1/203.

71. Nahj al-Balagha: Letter 60, Bihar al-Anwar: 33/486/691.

72. Nahj al-Balagha: Letter 78, Bihar al-Anwar: 33/304/554.

73. Nahj al-Balagha: Sermon 151, Yanabi‘ al-Mawadda: 3/372/4.

74. Nahj al-Balagha: Sermon 127, ‘Uyun al-Hikam wa al-Mawa’iz: 101/2312, Bihar al-Anwar: 33/373/604.

75. Sharh Nahj al-Balagha: 4/45.

76. Nahj al-Balagha: Sermon 176, Bihar al-Anwar: 2/313/76, Yanabi‘ al-Mawadda: 3/437/9

77. Nahj al-Balagha: Sermon 121.

78. Al-Mufid, Al-Amali: 235/5, Al-Tusi, Al-Amali: 11/13, Waq‘atu Siffin: 224.

79. Nahj al-Balagha: Sermon 25.

80. Nahj al-Balagha: Sermon 192, Bihar al-Anwar: 14/472/37.


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