Letters of Imam ‘Ali Amir Al-Mu’minin, Peace Be On Him

Selections from the writings of our master Amir al-Mu’minin, ‘Ali Ibn Abi Talib and his letters to his enemies and the governors of his provinces, including selections of his letters of appointment to his administrative officers and his injunctions to members of his family and his companions

رسائل أمير المؤمنين (عليه السلام)

باب مختار من كتب مولانا أمير المؤمنين علي (عليه السلام)

و رسائله الى أعدائه و أمراء بلاده، و يدخل في ذلك ما اختير من عهوده الى عماله و وصاياه لأهله و أصحابه

Letter 1: Addressed to the people of Kufa before proceeding for the Battle of Jamal

Addressed to the people of Kufah at the time of his march from Medina to Basrah.1

من كتاب له (عليه السلام)

إلى أهل الكوفة، عند مسيره من المدينة إلى البصرة

From the servant of Allah, `Ali, the Commander of the faithful, to the people of Kufah who are foremost among the supporters and chiefs of the Arabs.

مِنْ عَبْدِ اللهِ عَلِيّ أَمِيرِالْمُؤْمِنِينَ إلَى أَهْلِ الْكُوفَةِ، جَبْهَةِ الاْنْصَارِ وَسَنَامِ الْعَرَبِ

Now, I am apprising you of what befell `Uthman so (correctly) that its hearing may be like its seeing. People criticised him, and I was the only man from among the muhdjirun (immigrants) who asked him to seek to satisfy (the Muslims) most and to offend them the least. As for Talhah and az-Zubayr, their lightest step about him was hard and their softest voice was strong. `A'ishah too was in a rage with him. Consequently, a group overpowered him and killed him. Then, people swore allegiance to me, not by force or compulsion but obediently and out of free will.

أَمَّا بَعْدُ، فَإِنِّي أُخْبِرُكُمْ عَنْ أَمْرِ عُثْمانَ حَتَّى يَكُونَ سَمْعُهُ كَعِيَانِهِ إِنَّ النَّاسَ طَعَنُوا عَلَيْهِ، فَكُنْتُ رَجُلاً مِنَ الْمُهَاجِرِينَ أُكْثِرُ اسْتِعْتَابَه، وَأُقِلُّ عِتَابَهُ، وَكَانَ طَلْحَةُ وَالزُّبَيْرُ أَهْوَنُ سَيْرِهِمَا فِيهِ الْوَجيِفُ، وَأَرْفَقُ حِدَائِهِمَا الْعَنِيفُ، وَكَانَ مِنْ عَائِشَةَ فِيهِ فَلْتَةُ غَضَب، فَأُتِيحَ لَهُ قَوْمٌ فَقَتَلُوهُ، وَبَايَعَنِي النَّاسُ غَيْرَ مُسْتَكْرَهِينَ وَلاَ مُجْبَرِينَ، بَلْ طَائِعِينَ مُخَيَّرِينَ

You should know that Medina has been vacated by its residents and they have abandoned it. It is boiling like a huge cooking pot and rebellion is fixed on its axis moving with full force. So, hasten towards your amir (commander) and proceed forward to fight your enemy, if so wills Allah to Whom belongs Might and Majesty.

وَاعْلَمُوا أَنَّ دَارَ الْهِجْرَةِ قَدْ قَلَعَتْ بِأَهْلِهَا وَقَلَعُوا بِهَا، وَجَاشَتْ جَيْشَ الْمِرْجَلِ، وَقَامَتِ الْفِتْنَةُ عَلَى الْقُطْبِ، فَأَسْرِعُوا إِلَى أَمِيرِكُمْ، وَبَادِرُوا جَهَادَ عَدُوِّكُمْ، إِنْ شَاءَ اللهُ عزَّ وَ جَلَّ

Notes

1. Ibn Maythman writes (in Sharh Nahjul Balaghah al-balaghah, vol.4, p.338) that when on hearing about the mischief-mongering of Talhah and az-Zubayr, Amir al-mu'minin set off for Basrah, he sent this letter to the people of Kufah through Imam al-Hasan and `Ammir ibn Yasir from al-Ma' al-`Adhb, while Ibn Abi'l-Hadid has written (in Sharh Nahjul Balaghah al-balaghah, vol.14, pp.8, 16; at-Tabari, vol.1, p.3139; and Ibn al-Athir, vol.3, p.223) that when Amir al-mu `minin camped at ar-Rabadhah, he sent this letter through Muhammad ibn Ja'far ibn Abi Tilib and Muhammad ibn Abi Bakr. In this letter Amir al-mu 'minin has clearly thrown light on the point that the assassination of `Uthman was the result of the efforts of `A'ishah, Talhah and az-Zubayr, and that it was they who took a prominent part in it. In fact, `A'ishah went beyond her bounds and exposed his shortcomings in public meetings and ordered that he should be killed. Thus, ash-Shaykh Muhammad `Abdub has written:

Once `Uthman was on the pulpit when Umm al-mu `minin `A'ishah took out the shoes and the shirt of the Prophet (may Allah bless him and his descendants) from under her veil and said: "These are the shoes of the Messenger of Allah and his shirt, not yet decayed, while you have altered his religion and changed his sunnah." Upon this, hot words followed between them when she said, "Kill this Na'thal," symbolising him as a long bearded Jew (of that name). (Nahjul Balaghah al-bala- ghah, printed in Egypt, vol.2, p.3; also see Ansab al-ashraf, vol.5, p.88; Abu'l-Fida', vol.1, p.172).

People were already displeased with `Uthman, so this event increased their boldness and they surrounded him so that he might mend his ways or abdicate from the caliphate. In these circumstances, there was serious apprehension that if he did not accept either of the two alternatives he would be killed. All this was observed by `A'ishah, but she paid no heed to it and, leaving him in the siege, decided to leave for Mecca, although on this occasion Marwan ibn al-Hakam and `Attab ibn Asid did say to her, "If you postpone your departure it is possible his life may be saved and this crowd may disperse" whereupon she said that she had decided to go for hajj (pilgrimage) and that that could not be changed. Then Marwan recited this couplet by way of a proverb:

Qays set fire to my cities, and when they came into flames he slipped away saving himself clear of it.

Similarly, Talhah and az-Zubayr were (also) in rage against him and they were ever forward in fanning this fire and intensifying the opposition. From this angle they were, to a great extent, taking part in his assassination and responsible for his blood. Other people also knew them in this perspective and regarded them as his murderers, while their supporters too were not able to offer any explanation (for absolving them). Thus, Ibn Qutaybah writes that when al-Mughirah ibn Shu'bah met `A'ishah at Awtas he asked her:

"O' Umm al-mu'minin, where are you bound for." She replied, "I am going to Basrah." He inquired for what purpose and she replied, "To avenge `Uthman's blood." He said, "But his assassins are with you." Then he turned to Marwan and enquired where he was going. He replied that he too was going to Basrah. He enquired the purpose and the reply was "to avenge `Uthman's blood." Then he said, "Uthman's assassins are with you. These Talhah and az-Zubayr have killed him." (al-Imamah was `siyasah, vol.1, p.60)

In any case, when, after laying the blame on Amir al-mu'minin, this group who had killed `Uthman reached Basrah, Amir al-mu'minin also rose to quell this mischief and wrote this letter to the people of Kufah to seek their support. Upon this their combatants and warriors rose in large numbers and enlisted in his army. They faced the enemy with full courage which Amir al-mu'minin also acknowledged. Thus, the letter hereafter is in acknowledgement of this very fact.

Letter 2: Written to the people of Kufah after the victory of Basrah

ومن كتاب له (عليه السلام) إليهم،

بعد فتح البصرة

May Allah reward you, townsmen (of Kufah), on behalf of a member of your Prophet's family, with the best reward that He bestows on those who act in obedience to Him, and on those who thank Him for His bounties. Surely, you heard (me) and obeyed, and when you were called you promptly responded.

وَجَزَاكُمُ اللهُ مِنْ أَهْلِ مِصْر عَنْ أَهْلِ بَيْتِ نَبِيِّكُمْ أَحْسَنَ مَا يَجْزِي الْعَامِلِينَ بِطَاعَتِهِ، وَالشَّاكِرِينَ لِنِعْمَتِهِ، فَقَدْ سَمِعْتُمْ وَأَطَعْتُمْ، وَدُعِيتُمْ فَأَجَبْتُمْ

Letter 3: To the Qadhi (judge) of Kufa, Shurayh b. Haarith when he purchased a costly house

Shurayh bin Haarith had been holding an important post during the previous regimes. Imam Ali (a) had also appointed him as a Qadhi (Chief Judge) of Kufa. It was brought to the notice of Imam Ali (a) that he had purchased a house for himself in the city (rather a costly and expensive house, perhaps more expensive and luxurious than his status demanded and that too rather at a cheaper price).

Imam Ali (a) called him and asked of him: "I am given to understand that you have purchased this house for eighty dinars and a sales deed has also been completed regularizing it with signatures of witnesses".

Shurayh replied, "O Amir al-Mu'minin this is a fact". Hearing this Imam Ali (a) felt annoyed and said to him: "Shurayh be warned that a thing (death) will come to you; it will not take any notice of this sales deed nor will it accept the testimony of the witnesses but it will take you out of this house alone and unattended and will drag you to your grave.

And before such a thing happens, you must think well over the fact whether you have purchased this house with the money which does not belong to you but to somebody else and whether the purchase price was acquired with foul means or it was an ill-gotten wealth, which met its cost, if it was so, then remember that you will part (through death) with this house and in the bargain you will lose your place in Paradise.

If you had come to me prior to this transaction I would have drafted such a sales deed for you that you would not have cared to purchase this property even for a dirham. You know what the transfer deed would have been like, it would have been phrased in the following words:

ومن كتاب كتبه (عليه السلام)

لشريح بن الحارث قاضيه

It is related that Shurayh ibn al-Harith (al-Kindi) who was Amir al-mu'minin's Qadi (judge) at Kufah during his tenure purchased a house for eighty Dinars. When it became known to Amir al-mu'minin he sent for him and said to him: I have come to know that you have purchased a house for eighty Dinars, and that you have written a document for it and put witnessing on it. Shurayh, replied: Yes, Amir al-mu'minin, it is so. Amir al-mu'minin cast an angry look at him and said to him:

روي أنّ شريح بن الحارث قاضي أميرالمؤمنين(عليه السلام) اشترى على عهده داراً بثمانين ديناراً،

فبلغه (عليه السلام) ذلك، فاستدعى شريحاً، وقال له :

بَلَغَنِي أَنَّكَ ابْتَعْتَ دَاراً بِثَمانِينَ دِينَاراً، وَكَتَبْتَ لَهَا كِتَاباً، وَأَشْهَدْتَ فِيهِ شُهُوداً

فقال شريح: قد كان ذلك يا أميرالمؤمنين. قال: فنظر إليه(عليه السلام) نظر مغضب ثمّ قال له :

O Shurayh, beware, shortly one body (the angel of death) will come to you who will not look at the document, nor question you about your evidence but take you out of it far away and deposit you in your grave quite alone. Look! O Shurayh, if you have purchased this, house from money other than yours or paid the price from unlawful source, you have incurred loss of this world as well as of the next. If you had come to me at the time of purchase I would have written for you a document on this paper and then you would not have liked to purchase the house even for one Dirham, not to speak of more. That document is this:-

يَا شُرَيْحُ، أَمَا إِنَّهُ سَيَأْتِيكَ مَنْ لاَ يَنْظُرُ فِي كِتَابِكَ، وَلاَ يَسْأَلُكَ عَنْ بَيِّنَتِكَ، حَتَّى يُخْرِجَكَ مِنْهَا شَاخِصاً، وَيُسْلِمَكَ إلَى قَبْرِكَ خَالِصاً. فَانْظُرْ يَا شُرَيْحُ لاَ تَكُونُ ابْتَعْتَ هذِهِ الدَّارَ مِنْ غَيْرِ مَالِكَ، أَوْ نَقَدْتَ الَّثمَنَ مِنْ غَيْرِ حَلاَلِكَ! فَإِذَا أَنْتَ قدْ خَسِرْتَ دَارَ الدُّنْيَا وَدَارَ الاْخِرَةِ! أَمَا إِنَّكَ لَوْ كُنْتَ أَتَيْتَنِي عِنْدَ شِرَائِكَ مَا اشْتَرَيْتَ لَكَتَبْتُ لَكَ كِتاباً عَلَى هذِهِ النُّسْخَةِ، فَلَمْ تَرْغَبْ فِي شِرَاءِ هذِهِ الدَّارِ بِدِرْهَم فَمَا فَوْقُ. والنسخة هذه :

This is about a purchase made by a humble slave (of Allah) from another slave ready to depart (for the next world). He has purchased a house out of houses of deceit in the area of mortals and the place of those liable to perish. This house has four boundaries as follows: The first boundary is contiguous to sources of calamities; the second boundary adjoins the sources of distress; the third boundary adjoins devastating desire; and the fourth boundary adjoins deceitful Satan and towards this opens the door of this house.

هذَا مَا اشْتَرَى عَبْدٌ ذَلِيلٌ، مِنْ مَيِّت قَدْ أُزْعِجَ لِلرحِيلِ، اشْتَرَى مِنْهُ دَاراً مِنْ دَارِ الْغُرُورِ، مِنْ جَانِبِ الْفَانِينَ، وَخِطَّةِ الْهَالِكِينَ، وَتَجْمَعُ هذِهِ الدَّارَ حُدُودٌ أَرْبَعَةٌ: الْحَدُّ الاْوَّلُ يَنْتَهِي إِلَى دَوَاعِي الاْفَاتِ، وَالْحَدُّ الثَّانِي يَنْتَهِي إِلَى دَوَاعِي الْمُصِيباتِ، وَالْحَدُّ الثَّالِثُ يَنْتَهِي إلَى الْهَوَى الْمُرْدِي، وَالْحَدُّ الرَّابِعُ يَنْتَهِي إِلَى الشَّيْطَانِ الْمُغْوِي، وَفِيهِ يُشْرَعُ بَابُ هذِهِ الدَّارِ

This house has been purchased by one who has been waylaid by desires from one who is being driven by death at the price of leaving the honour of contentment and entering into the humility of want and submissiveness. If the purchaser encounters some (evil) consequences of this transaction then it is for him who dismantles the bodies of monarchs, snatches the lives of despots, destroys the domain of Pharaoh like Kisras,1 Caesars,2 Tubba`s3 and Himyars4 and all those who amass wealth upon wealth and go on increasing it, build high houses and decorate them and collect treasures and preserve them, as they claimed according to their own thinking, for children to take them to the place of accounting and judgement and the position of reward and punishment. When the verdict will be passed those who stood on falsehood would then be the losers. (Qur'an, 40: 78)

This document is witnessed by intelligence when it is free from the shackles of desires and safe from the attachments to this world.

اشْتَرَى هذَا الْمُغْتَرُّ بِالاْمَلِ، مِنْ هذَا الْمُزْعَجِ بِالاْجَلِ، هذِهِ الدَّارَ بِالْخُرُوجِ مِنْ عِزِّ الْقَنَاعَةِ، وَالدُّخُولِ فِي ذُلِّ الطَّلَبِ وَالضَّرَاعَةِ، فَمَا أَدْرَكَ هذَا الْمُشْتَرِي فِيَما اشْتَرَى مِنْ دَرَك، فَعَلَى مُبَلْبِلِ أَجْسَامِ الْمُلُوكِ، وسَالِبِ نُفُوسِ الْجَبَابِرَةِ، وَمُزِيلِ مُلْكِ الْفَراعِنَةِ، مِثْلِ كِسْرَى وَقَيْصَرَ، وَتُبَّع وَحِمْيَرَ، وَمَنْ جَمَعَ الْمَالَ عَلَى الْمَالِ فَأَكْثَرَ، وَمَنْ بَنَى وَشَيَّدَ، وَزَخْرَفَ وَنَجَّدَ، وَادَّخَرَ واعْتَقَدَ، وَنَظَرَ بِزَعْمِهِ لِلْوَلَدِ، إِشْخَاصُهُمْ جَمِيعاً إِلَى مَوْقِفِ الْعَرْضِ وَالْحِسَابِ، وَمَوْضِعِ الثَّوَابِ وَالْعِقَابِ، إذَا وَقَعَ الاْمْرُ بِفَصْلِ الْقَضَاءِ، (وَخَسِرَ هُنَا لِكَ الْمُبْطِلُونَ)

شَهِدَ عَلَى ذلِكَ الْعَقْلُ إِذَا خَرَجَ مِنْ أَسْرِ الْهَوَى، وَسَلِمَ مِنْ عَلاَئِقِ الدُّنْيَا

Notes

1. Kisra, is the Arabicised form of "Khusraw" which means a King whose domain of rule extends to a vast area. This was the title of the rulers of Iran.

2. Caesar, was the title of the rulers of Rome, which in Latin means that child whose mother dies before delivery and who is extractedby cutting open her body. Since among the Kings of Rome, Augustus was born like this he was known by this name and after that this word was adopted as the title of every ruler.

3. Tubba', is an appellation of each of the Kings of Yemen who possessed Himyar and Hadramawt. Their names have been mentioned in the holy Qur'an in chaps. 44:37 and 50:14.

4. Himyar, originally, an important tribe in the ancient Sabaean kingdom of south-western Arabia; later the powerful rulers of much of southern Arabia from c. 115 BC to c. AD 525. The Himyarites were concentrated in the area known as Dhu Raydan (later called Qataban) on the coast of present-day Yemen; thus they were probably aided in the overthrow of their Sabaean kinsmen by the discovery of a sea route from Egypt to India, which deprived the inland Sabaean kingdom of its former importance as a centre for overland trade. The Himyarites (classical Homeritae) inherited the Sabaean language and culture, and from their capital at Zafar their power at times extended eastward as far as the Persian Gult and northward into the Arabian Desert. At the beginning of the 4th century AD the Himyar capital was moved northward to San'a, and later in that century both Christianity and Judaism gained firm footholds in the area. Internal disorders and changing trade routes caused the kingdom to decline, and in 525, after several unsuccessful attempts, Abyssinian invaders finally crushed the Himyarites. A Himyar apeal to Persia for aid led to Persian control in 575. (The New Encyclopaedia Britanica [Micropaedia], vol.5, p.49, ed. 1973-1974)

Letter 4: To one of the officers of his army

ومن كتاب كتبه (عليه السلام)

إلى بعض أُمراء جيشه

If they1 return to the umbrella of obedience then this is all that we want. But if the condition of these people points out towards disruption and disobedience then, taking with you those who obey you, rush upon those who disobey you, and while you have those with you who follow you do not worry about those who hold back from you, because the absence of a halfhearted man is better than his presence, and his sitting down is better than his rising up.

فَإِنْ عَادُوا إِلَى ظِلِّ الطَّاعَةِ فَذَاكَ الَّذِي نُحِبُّ، وَإِنْ تَوَافَتِ الاْمُورُ بِالْقَوْمِ إِلَى الشِّقَاقِ وَالْعِصْيَانِ فَانْهَدْ بِمَنْ أَطاعَكَ إِلَى مَنْ عَصَاكَ، وَاسْتَغْنِ بِمَنِ انْقَادَ مَعَكَ عَمَّنْ تَقَاعَسَ عَنْكَ، فَإِنَّ الْمُتَكَارِهَ مَغِيبُهُ خَيْرٌ مِنْ شُهُودِهِ، وَقُعُودُهُ أَغْنَى مِنْ نُهُوضِهِ

Notes

1. When `Uthman ibn Hunayf, the Governor of Basrah informed Amir al-mu 'minin of the arrival of Talhah and az-Zubayr in Basrah and of their intentions, Amir al-mu 'minin wrote this letter to him, wherein he has instructed him that in case the enemy was bent on fighting, when facing him he should not enlist on his side those who on the one hand showed consideration for the personalities of `A'ishah, Talhah and az-Zubayr and who on the other hand had agreed to fight against them merely by persuasion, because such people could not be expected to fight steadfastly nor could they be depended upon. Rather, such people would try to dishearten others too. Therefore, it was only good to leave aside such people.

Letter 5: To al-Ash'ath ibn Qays (al-Kindi), the Governor of Azarbaijan

ومن كتاب له (عليه السلام)

إلى الاشعث بن قيس عامل أذربيجان

Certainly, your assignment1 is not a morsel for you, but it is a trust round your neck, and you have been charged with the protection (of the people) on behalf of your superiors. It is not for you to be oppressive towards the ruled, nor to risk yourself save on strong grounds. You have in your hands the funds which are the property of Allah, to Whom belongs Might and Majesty, and you hold its charge till you pass it on to me. Probably, I will not be one of the bad rulers for you, and that is an end to the matter.

وَإِنَّ عَمَلَكَ لَيْسَ لَكَ بِطُعْمَة، وَلكِنَّهُ فِي عُنُقِكَ أَمَانةٌ، وَأَنْتَ مُسْتَرْعىً لِمَنْ فَوْقَكَ، لَيْسَ لَكَ أَنْ تَفتَاتَ فِي رَعِيَّة، وَلاَ تُخَاطِرَ إِلاَّ بِوَثِيقَة، وَفي يَدَيْكَ مَالٌ مِنْ مَالِ اللهِ عَزَّوَجَلَّ، وَأَنْتَ مِنْ خُزَّانِهِ حَتَّى تُسَلِّمَهُ إِلَيَّ، وَلَعَلِّي أَلاَّ أَكُونَ شَرَّ وُلاَتِكَ لَكَ، وَالسَّلاَمُ

Notes

1. When Amir al-mu'minin was free from the battle of Jamal he wrote to al-Ash'ath ibn Qays (al-Kindi) who had been the Governor of Azarbayjan from the days of `Uthman, to send the revenue and levies of his province. But since he had fears about the future of his position and assignment, he intended to swallow all this money like other officers of `Uthman. Therefore, when this letter reached him he sent for his chief associates and after mentioning this letter to them said: "I fear that this money will be taken away from me; I therefore intend to join Mu`awiyah." Whereupon those people said that it was a matter of shame to leave kith and kin and seek refuge with Mu'awiyah. Consequently, on the advice of these people he postponed his idea to run away but did not agree to part with the money. On getting this information Amir al-mu'minin sent Hujr ibn `Adi al-Kindi to bring him to Kufah. He persuaded him and brought him to Kufah. On reaching there his kit was found to contain four hundred thousand Dirhams out of which Amir al-mu'minin

left thirty thousand for him and deposited the rest in the public treasury.

Letter 6: To Mu`awiyah (ibn Abi Sufyan)

ومن كتاب له (عليه السلام)

إلى معاوية

Verily, those who swore allegiance to Abu Bakr, `Umar and `Uthman have sworn allegiance1 to me on the same basis on which they swore allegiance to them. (On this basis) he who was present has no choice (to consider), and he who was absent has no right to reject; and consultation is confined to the muhajirun and the ansar. If they agree on an individual and take him to be Caliph it will be deemed to mean Allah's pleasure.

If any one keeps away by way of objection or innovation they will return him to the position from where he kept away. If he refuses they will fight him for following a course other than that of the believers and Allah will put him back from where he had run away.

By my life, O Mu'awiyah, if you see with your intellect without any passion you will find me the most innocent of all in respect of `Uthman's blood and you will surely know that I was in seclusion from him, unless you conceal what is quite open to you (and accuse me of a crime I have not committed). Then you may commit any outrage (on me) as you wish and that is an end to the matter.

إِنَّهُ بَايَعَنِي الْقَوْمُ الَّذِينَ بَايَعُوا أَبَا بَكْر وَعُمَرَ وَعُثْمانَ عَلَى مَا بَايَعُوهُمْ عَلَيْهِ، فَلَمْ يَكُنْ لِلشَّاهِدِ أَنْ يَخْتَارَ، وَلاَ لِلغَائِبِ أَنْ يَرُدَّ، وَإنَّمَا الشُّورَى لِلْمُهَاجِرِينَ وَالاْنْصَارِ، فَإِنِ اجْتَمَعُوا عَلَى رَجُل وَسَمَّوْهُ إِمَاماً كَانَ ذلِكَ لله رِضىً، فَإِنْ خَرَجَ عَنْ أَمْرِهِمْ خَارِجٌ بِطَعْن أَوْبِدْعَة رَدُّوهُ إِلَى مَاخَرَجَ منه، فَإِنْ أَبَى قَاتَلُوهُ عَلَى اتِّبَاعِهِ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ، وَوَلاَّهُ اللهُ مَا تَوَلَّى

وَلَعَمْرِي، يَا مُعَاوِيَةُ، لَئِنْ نَظَرْتَ بِعَقْلِكَ دُونَ هَوَاكَ لَتَجِدَ نِّي أَبْرَأَ النَّاسِ مِنْ دَمِ عُثْمانَ، وَلَتَعْلَمَنَّ أَنِّي كُنْتُ فِي عُزْلَة عَنْهُ، إِلاَّ أَنْ تَتَجَنَّى ; فَتَجَنَّ مَا بَدَا لَكَ! وَالسَّلاَمُ

Notes

1. When all the people of Medina unanimously swore allegiance to Amir al-mu`minin, Mu`awiyah refused to acquiesce apprehending danger for his own power, and in order to contest Amir al-mu'minin's caliphate he concocted the excuse that it had not been agreed to unaulmously and that there fore after cancelling it there should be another general election, although the caliphate from which (the process of) election was started was the result of a timely situation. There was no question of the common vote therein so that it could be called the result of the people's election. However, it was imposed on the people and assumed to be their verdict. From then it became a principle that whomever the nobles of Medina elected would be deemed to represent the entire world of Islam and no person would be allowed to question it, whether he was present at the time of election or not. In any case, after the establishment of the principle, Mu`awiyah had no right to propose a re-election nor to refuse allegiance when he had in practice recognized these caliphates which, it was alleged, had been settled by the important people of Medina. That is why when he held this election to be invalid and refused allegiance,

Amir al-mu'minin pointed out to him the (recognized) way of election and demolished his argument. It was a method known as arguing with the adversary on the basis of his wrong premises so as to demolish his argument, since Amir al-mu'minin never at any state regarded consultation (with chiefs) or the common vote to be the criterion of validity of the caliphate. Otherwise, in connection with the caliphate about which it is alleged that they were based on the unanimity of the muhajirun and the ansar, he would have regarded that unanimity of vote as a good authority and held them as valid; but his refusal for allegiance in the very first period, which cannot be denied by anyone, is a proof of the fact that he did not regard these self-concocted methods as the criterion of (validity of) the caliphate. That is why at all times he continued pressing his own case for the caliphate, which was also established on the basis of the Prophet's saying and deeds. However, to place it before Mu`awiyah meant opening the door to questions and answers. He therefore attempted to convince him with his own premises and beliefs so that there could be no scope for interpretation or for confusing the matter, in fact Mu'awiyah's real aim was to prolong the matter so that at some point his own authority might get support.

Letter 7: To Mu'awiyah

ومن كتاب منه (عليه السلام)

إليه (معاوية) أيضاً

I have received from you the packet of unconnected advices and the embellished letter. You have written it because of your misguidance, and despatched it because of lack of wisdom. This is the letter of a man who has neither light to show him the way nor a leader to guide him on the right path. Passion prompted him and he responded to it. Misguidance led him and he followed it. Consequently, he began to speak nonsense and became recklessly astray.

أَمَّا بَعْدُ، فَقَدْ أَتَتْني مِنْكَ مَوْعِظَةٌ مُوَصَّلَةٌ، وَرِسَالَةٌ مُحَبَّرَةٌ، نَمَّقْتَهَا بِضَلاَلِكَ، وَأَمْضَيْتَهَا بِسُوءِ رَأْيِكَ، وَكِتَابُ امْرِىء لَيْسَ لَهُ بَصَرٌ يَهْدِيهِ، وَلاَ قَائِدٌ يُرْشِدُهُ، قَدْ دَعَاهُ الْهَوَى فَأَجَابَهُ، وَقَادَهُ الضَّلاَلُ فَاتَّبَعَهُ، فَهَجَرَ لاَغِطاً، وَضَلَّ خَابِطاً

A part of the same letter

ومن هذا الكتاب

Because allegiance is once and for all; it is not open to reconsideration nor is there any scope for fresh proceedings of election. He who remains out of it is deemed to be critical of Islam while he who prevaricates upon it is a hypocrite.

لاِنَّهَا بَيْعَهٌ وَاحِدَةٌ لاَ يُثَنَّى فِيهَا النَّظَرُ، وَلاَ يُسْتَأْنَفُ فِيهَا الْخِيَارُ، الْخَارِجُ مِنْهَا طَاعِنٌ، وَالْمُرَوِّي فِيهَا مُدَاهِنٌ

Letter 8: To Jarir ibn `Abdillah al-Bajali

Jarir bin Abdullah Bajali was sent to Damascus. He was carrying a letter for Mu'awiya. Some delay occurred in his return. Imam Ali (a) felt anxious about his safety and wrote the following letter to him:

ومن كتاب له (عليه السلام)

إلى جرير بن عبدالله البجلي لما أرسله إلى معاوية

Now then, when you receive this letter of mine ask Mu'awiyah to take a final decision and to follow a determined course.Then ask him to choose either war that exiles him from home or ignoble peace. If he chooses war leave him alone, but if he chooses peace secure his allegiance; and that is an end to the matter.

أَمَّا بَعْدُ، فَإِذَا أَتَاكَ كِتَابِي فَاحْمِلْ مُعَاوِيَةَ عَلَى الْفَصْلِ، وَخُذْهُ بَالاْمْرِ الْجَزْمِ، ثُمَّ خَيِّرْهُ بَيْنَ حَرْب مُجْلِيَة، أَوْ سِلْم مُخْزِيَة، فَإِنِ اخْتَارَ الْحَرْبَ فَانْبِذْ إِلَيْهِ، وَإِنِ اخْتَارَ السِّلْمَ فَخُذْ بَيْعَتَهُ، وَالسَّلاَمُ

Letter 9: To Mu`awiyah

ومن كتاب له (عليه السلام)

إلى معاوية

Our people1 (the Quraysh) decided to kill our Prophet and to annihilate our root. They created worries for us, behaved with us harshly, denied us ease of life, exposed us to fear, forced us to take refuge in a rugged mountain and ignited for us the flames of war.

فَأَرَادَ قَوْمُنَا قَتْلَ نَبِيِّنَا، وَاجْتِيَاحَ أَصْلِنَا، وَهَمُّوا بِنَا الْهُمُومَ، وَفَعَلُوا بِنَا الاْفَاعِيلَ، وَمَنَعُونَا الْعَذْبَ، وَأَحْلَسُونَا الْخَوْفَ، وَاضْطَرُّونَا إِلَى جَبَل وَعْر، وَأَوْقَدُوا لَنَا نَارَ الْحَرْبِ،

Allah then gave us determination to protect His religion and defend His honour. The believers among us expected (heavenly) reward from it, and the unbelievers among us gave their support because of kinship. Those who accepted Islam from among the Quraysh were away from the distresses in which we were involved either because of a pledge that protected them or because of the tribe that would rise to support them. They were therefore safe from killing. The way with the Prophet (may Allah bless him and his descendants) was that when fighting became fierce and people began to loose ground he would send forward members of his family and through them protect his companions from the attacks of swords and spears. In this way `Ubaydah ibn al-Harith was killed on the day of Badr, Hamzah (ibn `Abd al-Muttalib) on the

day of Uhud and Ja'far (ibn Abi Talib) on the day of Mu'tah. One more person, whom I can name if I wish, desired to seek martyrdom as they did; but their deaths approached, while his death had not yet approached.

فَعَزَمَ اللهُ لَنَا عَلَى الدَّبِّ عَنْ حَوْزَتِهِ، وَالرَّمْيِ مِنْ وَرَاءِ حُرْمَتِهِ. مُؤْمِنُنَا يَبْغِي بِذلِكَ الاْجْرَ، وَكَافِرُنَا يُحَامِي عَنِ الاْصْلِ، وَمَنْ أَسْلَمَ مِنْ قُرَيش خِلْوٌ مِمَّا نَحْنُ فِيهِ بِحِلْف يَمْنَعُهُ، أَوْ عَشِيرَة تَقُومُ دُونَهُ، فَهُوَ مِنَ الْقَتْلِ بِمَكَانِ أَمْن. وَكَانَ رَسُولُ اللهِ(صلى الله عليه وآله) إذَا احْمَرَّ الْبَأْسُ، وَأَحْجَمَ النَّاسُ، قَدَّمَ أَهْلَ بَيْتِهِ فَوَقَى بِهِمْ أَصَحَابَهُ حَرَّ السُّيُوفِ وَالاْسِنَّةِ، فَقُتِلَ عُبَيْدَةُ بْنُ الْحَارِثِ يَوْمَ بَدْر، وَقُتِلَ حَمْزَةُ يَوْمَ أُحُد، وَقُتِلَ جعفر يَوْمَ مُؤْتَةَ، وَأَرَادَ مَنْ لَوْ شِئْتُ ذَكَرْتُ اسْمَهُ مِثْلَ الَّذِي أَرَادُوا مِنَ الشَّهَادَةِ، وَلكِنَّ آجَالَهُمْ عُجِّلَتْ،مَنِيَّتَهُ أُجِّلَتْ

How strange it is that I am being grouped with him who never evinced briskness of pace like me nor had he to his credit any achievement like mine unless he claims something of which I do not know and which I think Allah too does not know. In any case, all praise belongs to Allah.

فَيَاعَجَباً لِلدَّهْرِ! إِذْ صِرْتُ يُقْرَنُ بِي مَنْ لَمْ يَسْعَ بِقَدَمِي، وَلَمْ تَكُنْ لَهُ كَسَابِقَتِي الَّتِي لاَ يُدْلِي أحَدٌ بِمِثْلِهَا، إِلاَّ أَنْ يَدَّعِيَ مُدَّع مَا لاَ أَعْرِفُهُ، وَلاَ أَظُنُّ اللهَ يَعْرِفُهُ، وَالْحَمْدُ لله عَلَى كُلِّ حَال

As regards your request to hand over to you the murderers of `Uthman, I have thought over this matter and I do not find their handing over to you or to someone else possible for me. By my life, if you do not give up your wrong ways and disruptive acts you will surely know them. They will shortly be seeking you and will not give you the trouble of seeking them in land, sea, mountains or plain. But this search will be painful for you and their visit will not give you happiness. Peace be on those who deserve it.

وَأَمَّا مَا سَأَلْتَ مِنْ دَفْعِ قَتَلَةِ عُثْمانَ إِلَيْكَ، فَإِنِّي نَظَرْتُ فِي هذَا الاْمْرِ، فَلَمْ أَرَهُ يَسَعُنِي دَفْعُهُمْ إِلَيْكَ وَلاَ إِلَى غَيْرِكَ، وَلَعَمْرِي لَئِنْ لَمْ تَنْزِعْ عَنْ غَيِّكَ وَشِقَاقِكَ لَتَعْرِفَنَّهُمْ عَنْ قَلِيل يَطلُبُونَكَ، لاَ يُكَلِّفُونَكَ طَلَبَهُمْ فِي بَرّ وَلاَ بَحْر، وَلاَ جَبَللاَ سَهْل، إِلاَّ أَنَّهُ طَلَبٌ يَسُوءُكَ وِجْدَانُهُ، وَزَوْرٌ لاَ يَسُرُّكَ لُقْيَانُهُ، وَالسَّلاَمُ لاِهْلِهِ

Notes

1. When the Messenger of Allah (may Allah bless him and his descendants) was commanded (by Allah) to call people to (believe in) the Unity of Allah, the powers of unbelief and disobedience stood up to block the way of Truthfulness and the tribes of Quraysh decided to quell this voice through pressure and force. The love of their idols was so staunch in the hearts of these unbelievers that they were not prepared to hear a single word against them. The idea of one God was enough to rouse their passions. In addition, they were made to hear such epithets about their gods that gave them no better position than lifeless stones. When they saw their principles and beliefs in danger they prepared themselves to trouble the Prophet and got ready to try every means to that end. They adopted such pain-inflicting devices (against the Prophet) that it was impossible for him to step out of his house. Those who had accepted Islam in this period too had to face continuous tribulations. For example, these adherents of belief were often laid prostrate on the ground under the sun and beaten with straps and stones till they lost their senses. When the atrocities of the Quraysh rose to this extent the Prophet permitted them to leave Mecca and immigrate towards Abyssinia, in the fifth year of his call to Prophethood. The Quraysh followed them there as well, but the ruler of Abyssinia refused to hand them over to them, and by his fairness and justice did not allow any trouble to befall them.

On the other side the Prophet's preaching was continuing and the magnetism and influence of Truth was producing its effect. People were impressed by his teachings and personality and coming into his fold as a result of which the Quraysh felt much perturbed and tried to stop this increasing influence and power. When they could not do anything they decided to sever all connections with Banu Hashim and Banu `Abd al-Mut-talib, to have no social contacts with them and to have no transactions with them, so that they might be forced to give up supporting the Prophet and then they would deal with him as they wished. Consequently, they concluded a mutual agreement about it and a document was written on the subject and kept in deposit. After this agreement, although the locality was the same and the inhabitants too were the same yet for Banu Hashim every nook and corner became strange and well-known faces turned as if they had never known each other. All of them turned their faces and stopped mutual meeting and contacts. In these circumstances, there was also apprehension that the Prophet might be attacked suddenly in a valley outside the city. For this reason, they were forced to take refuge in a place called "shi`b (quarter) of Abi Talib." At this stage those Banu Hashim who had not yet accepted Islam shared these privations on account of lineal unity and offered defence at the hour of need, while those who had accepted Islam like Hamzah and Abu Talib, were active in protecting the Prophet by way of a religious obligation. In particular, Abu Talib had given up all his personal ease and comfort. He spent his days in consoling the Prophet and his nights in changing his bed, in this way, that if the Prophet used a bed one night the next night `Ali was made to sleep in it, so that in case someone attacked, then `Ali should suffer the brunt.

This was a period of great privation and trouble for Banu Hasim. If they could get leaves of trees to eat that was enough, otherwise they had to starve. After the lapse of three years in these hardships Zuhayr ibn Abi Umayyah (whose mother was `Atikah bint `Abd al-Muttalib), Hisham. ibn `Amr ibn Rabi `ah (who had family relationship with Banu Hashim through his mother), al-Mut'im ibn `Adi ibn Nawfal ibn `Abd Manaf, Abu'l-Bakhtari al-`As ibn Hisham ibn al-Mughirah and Zama'ah ibn al-Aswad ibn al-Muttalib proposed that this agreement should be abrogated. For a discussion of this issue, the Chiefs among the Quraysh assembled in the Ka'bah. No decision has yet been taken when Abu Talib also came out of the Valley and joined them. He said to them, "My nephew Muhammad has told me that the paper on which this agreement was written has been eaten by white-ants and nothing in it has remained save the name of Allah. So, you should send for the document and see it. If he is correct then you should give up animosity to him; and if he is wrong I am ready to hand him over to you." Consequently, the document was sent for and seen. It was a fact that except the words "with Your name, O' My God" which was written on the top of all documents in those days the rest of it had been eaten away by white-ants. Seeing this al-Mut'im ibn `Adi tore off the writing and thus this agreement was abrogated. At last Banu Hashim got rid of the life of oppression and helplessness; but even after this there was no change in the unbelievers' behaviour towards the Prophet; rather they were so keen in their enmity and malice against him that they started thinking of taking his life, as a consequence of which the great event of hijrah (immigration of the Holy Prophet from Mecca to Medina) took place. Although on this occasion Abu Talib was no longer alive, `Ali represented him by lying down on the Prophet's bed, because it was the lesson taught by Abu Talib through which he managed to protect the Holy Prophet's life.

Although these events were not unknown to Mu`awiyah yet by recounting to him the deeds of his precedessors, the intention was to awaken his malicious spirit. Therefore, his attention has been drawn to the hardships inflicted (on the Holy Prophet and his adherents) by the Quraysh and especially Banu `Abd Shams so that he might see the conduct of each of the followers of truth and the followers of wrong and realize whether he himself was treading on the right path or just following his forefathers.