Letter 19: To one of his officers

The following is a letter to one of his governors. It speaks volumes about the ways of Divine Rule. It shows how Imam Ali (a) was training the Muslims to behave tolerantly towards other religions, how minority was to be treated and what should those who hold a different creed, expect of a Muslim ruler.

ومن كتاب له (عليه السلام)

إلى بعض عماله

Now, the cultivators1 (dahaqin, plural of dihqan) of your city have complained of your strictness, hard heartedness, humiliating treatment and harshness. I thought over it and found that since they are unbelievers they cannot be brought near nor kept away or treated severely because of the pledge with them. Behave with them in between strictness and softness and adopt for them a mingling or remoteness and aloofness with nearness and closeness if Allah so wills.

أَمَّا بَعْدُ، فَإِنَّ دَهَاقِينَ أهْلِ بَلَدِكَ شَكَوْا مِنْكَ غِلْظَةً وَقَسْوَةً، وَاحْتِقَاراً وَجَفْوَةً، وَنَظَرْتُ فَلَمْ أَرَهُمْ أَهْلاً لاَنْ يُدْنَوْا لِشِرْكِهِمْ، وَلاَ أَنْ يُقْصَواْ وَيُجْفَوْا لِعَهْدِهِمْ، فَالْبَسْ لَهُمْ جِلْبَاباً مِنَ اللِّينِ تَشُوبُهُ بِطَرَف مِنَ الشِّدَّةِ، وَدَاوِلْ لَهُمْ بَيْنَ الْقَسْوَةِ وَالرَّأْفَةِ، وَامْزُجْ لَهُمْ بَيْنَ التَّقْرِيبِ وَالاْدْنَاءِ، وَالاْبْعَادِ وَالاْقْصَاءِ، إِنْ شَاءَاللهُ

Notes

1. These people were Magians (majus). That is why the treatment of Amir al-mu'minin's officer with them was not the same as with Muslims. Disgusted with this they wrote a letter of complaint to Amir al-mu'minin and spoke of the Officer's harshness. In reply, Amir al-mu'minin wrote to his officer that he should meet out treatment to them in which there should be neither harshness nor such leniency which they may exploit to create mischief because if they are let loose they get involved in machinations against the government and disturb the country's administration by creating one mischief or the other, while a wholly repressive policy cannot be justified because they are counted among the subjects and their rights as such cannot be ignored.

Letter 20: To Ziyad ibn Abih

To Ziyad ibn Abih (son of his [unknown] father), when 'Abdullah ibn al-'Abbas was the Governor of Basrah, the suburbs of Ahwaz, Fars and Kirman while Ziyad was his deputy in Basrah.

ومن كتاب له (عليه السلام)

إلى زياد بن أبيه

وهو خليفة عامله عبدالله بن العباس على البصرة، وعبد الله عامل أميرالمؤمنين (عليه السلام) يومئذ عليها وعلى كور الاهواز فارس وكرمان و

I truthfully swear by Allah that if I come to know that you have misappropriated the funds of the Muslims, small or big, I shall inflict upon you such punishment which will leave you empty handed, heavy backed and humiliated; and that is an end to the matter.

وَإِنِّي أُقْسِمُ بِاللهِ قَسَماً صَادِقاً، لَئِنْ بَلَغَني أَنَّكَ خُنْتَ مِنْ فَيْءِ الْمُسْلِمِينَ شَيْئاً صَغِيراً أَوْ كَبِيراً، لاَشُدَّنَّ عَلَيْكَ شَدَّةً تَدَعُكَ قَلِيلَ الْوَفْرِ، ثَقِيلَ الظَّهْرِ، ضَئِيلَ الاْمْرِ، وَالسَّلاَمُ

Letter 21: Also to Ziyad

ومن كتاب له (عليه السلام)

إليه أيضاً

Give up lavishness and be moderate. Every day remember the coming day. Hold back from the funds what you need and send forward the balance for the day of your need.

فدَعِ الاْسْرَافَ مُقْتَصِداً، وَاذْكُرْ فِي الْيَوْمِ غَداً، وَأَمْسِكْ مِنَ الْمَالِ بِقَدْرِ ضَرُورَتِكَ، وَقَدِّمِ الْفَضْلَ لِيَوْمِ حَاجَتِكَ

Do you expect that Allah may give you the reward of the humble while you yourself remain vain in His view? And do you covet that He may give you the reward of those practising charity while you enjoy comforts and deny them to the weak and the widows? Certainly, a man is awarded according as he acts and meets what he has sent forward; and that is an end to the matter.

أَتَرْجُوا أَنْ يُعْطِيَكَ اللهُ أَجْرَ الْمُتَوَاضِعِينَ وَأَنْتَ عِنْدَهُ مِنَ الْمُتَكَبِّرِينَ! وَتَطْمَعُ ـ وَأَنْتَ مُتَمَرِّغٌ فِي النَّعِيمِ، تَمْنَعُهُ الضَّعِيفَ والاْرْمَلَةَ ـ أَنْ يُوجِبَ لَكَ ثَوَابَ الْمتَصَدِّقِينَ؟ وَإِنَّمَا الْمَرْءُ مَجْزِيٌ بَمَا [أ] سلَفَ، وَقَادِمٌ عَلَى مَا قَدَّمَ، وَالسَّلاَمُ

Letter 22: To `Abdullah ibn al-`Abbas.

`Abdullah ibn al-'Abbas used to say, "Apart from the Prophet's sayings I did not derive greater benefit from any saying than this one."

ومن كتاب له (عليه السلام)

إلى عبدالله بن العباس

وكان ابن عباس يقول: ما انتفعت بكلام بعد كلام رسول الله كانتفاعي بهذا الكلام

Let it be known to you that sometimes a man gets pleased at securing a thing which he was not going to miss at all and gets displeased at missing a thing which he would not in any case get. Your pleasure should be about what you secure in respect of your next life and your grief should be for what you miss in respect thereof. Do not be much pleased on what you secure from this world, nor get extremely grieved over what you miss out of it. Your worry should be about what is to come after death.

أَمَّا بَعْدُ، فَإِنَّ الْمَرْءَ قَدْ يَسُرُّهُ دَرَكُ مَا لَمْ يَكُنْ لِيَفُوتَهُ، وَيَسُوؤُهُ فَوْتُ مَا لَمْ يَكُنْ لِيُدْرِكَهُ، فَلْيَكُنْ سُرُورُكَ بِمَا نِلْتَ مِنْ آخِرَتِكَ، وَلْيَكُنْ أسَفُكَ عَلَى مَا فَاتَكَ مِنْهَا، وَمَا نِلْتَ مِنْ دُنْيَاكَ فَلاَ تُكْثِرْ بِهِ فَرَحاً، وَمَا فَاتَكَ مِنْهَا فَلاَ تَأْسَ عَلَيْهِ جَزَعاً، وَلْيَكُنْ هَمُّكَ فِيَما بَعْدَ الْمَوْتِ

Letter 23: Instructions to his family a little before his martyrdom.

Made shortly before his martyrdom when he had been fatally wounded by a blow from the sword of (`Abd ar-Rahman) Ibn Muljam (the curse of Allah be upon him).

ومن كلام له (عليه السلام)

قاله قُبَيْلَ موته لمّا ضربه ابن ملجم على سبيل الوصية

I enjoin upon you as my dying wish not to regard anything by way of partner with Allah, not to disregard the sunnah of Muhammad (may Allah bless him and his descendants), establish these two pillars and light these two lamps. You will then be free from evil.

وَصِيَّتِي لَكُمْ: أَنْ لاَ تُشْرِكُوا بِاللهِ شَيْئاً، وَمُحَمَّدٌ (صلى الله عليه وآله) فَلاَ تُضَيِّعُوا سُنَّتَهُ، أَقِيمُوا هذَيْنِ الْعَمُودَينِ، وَخَلاَ كُمْ ذَمٌّ

Yesterday I was your companion and today I am (just) a lesson for you, while tomorrow I shall be leaving you. If I survive I shall be the master of my blood (to avenge or not to avenge it), and if I die then death is a promised event. If I forgive, it is for me a means of nearness (to Allah) and for you a good act. Therefore, do forgive.

What! Love you not that Allah should forgive you? (Qur'an, 24:22)

By Allah, this sudden death is not an event that I dislike, nor is it an accident that I hate. I am just like a night traveller who reaches the spring (in the morning) or like or seeker who secures (his aim):

And whatever is with Allah is the best for the righteous ones. (Qur'an, 3:198)

أَنَا بالاْمْسِ صَاحِبُكُمْ، وَالْيَوْمَ عِبْرَةٌ لَكُمْ، وَغَداً مُفَارِقُكُمْ، إِنْ أَبْقَ فَأَنَا وَلِيُّ دَمِي، وَإِنْ أَفْنَ فَالْفَنَاءُ مِيعَادِي، وَإِنْ أَعْفُ فَالْعَفْوُ لِي قُرْبَةٌ، وَهُوَ لَكُمْ حَسَنَةٌ، فَاعْفُوا (أَلاَ تُحِبُّونَ أَنْ يَغْفِرَ اللهُ لَكُمْ). وَاللهِ مَا فَجَأَنِي مِنَ الْمَوْتِ وَارِدٌ كَرِهْتُهُ، وَلاَ طَالِعٌ أَنْكَرْتُهُ، وَمَا كُنْتُ إِلاَّ كَقَارِب وَرَدَ، وَطَالِب وَجَدَ، (وَمَا عِنْدَ اللهِ خَيْرٌ لِلاْبْرَارِ)

As-Sayyid ar-Radi says: A part of this utterance has already appeared in the sermons but it was found necessary to record it again because of some additional matter.

قال السيد الشريف رضي الله عته: أقول: وقد مضى بعض هذا الكلام فيما تقدّم من الخطب، إلاّ أنّ فيه هاهنا زيادة أوجبت تكريره

Letter 24: His Will

The following is the will of Imam Ali (a) in which he has left instructions as to how to treat his property and estate. It was written after his return from the Battle of Siffin.

ومن وصية له (عليه السلام)

بما يُعمل في أمواله، كتبها بعد منصرفه من صفين

This is what `Ali ibn Abi Talib, the slave of Allah has laid down about his property, in pursuance of seeking Allah's pleasure so that He may by virtue of it give him entry into Paradise and accord him peace.

هذَا مَا أَمَرَ بِهِ عَبْدُ اللهِ عَلِيُّ بْنُ أَبِي طَالِب أمِيرُالْمُؤْمِنِينَ فِي مَالِهِ، ابْتِغَاءَ وَجْهِ اللهِ، لِيُولِجَني(1) بِهِ الْجَنَّةَ، وَيُعْطِيَني الاْمَنَةَ

A part of the same

منها :

It will be administered by Hasan ibn `Ali. He will take from it a suitable portion for his livelihood and spend it on charity. If something happens to Hasan, and Husayn survives he will adminster it after Hasan, and deal with it accordingly. In the charitable estate of the two sons of Fatimah they have the same rights as the all (other) sons of `Ali. I have laid down the (functions of) administration of the two sons of Fatimah in order to seek the pleasure of Allah and nearness to the Messenger of Allah (may Allah bless him and his descendants) with due regard for his honour and consideration of his kinship.

فَإِنَّهُ يَقُومُ بِذلِكَ الْحَسنُ بْنُ علِيّ، يأْكُلُ مِنْهُ بِالْمعْروفِ، وَيُنْفِقُ مِنْهُ فِي المَعْروفِ، فَإِنْ حَدَثَ بِحَسَن حَدَثٌ وَحُسَيْنٌ حَيٌّ، قَامَ بِالاْمْرِ بَعْدَهُ، وَأَصْدَرَهُ مَصْدَرَهُ. وَإِنَّ لاِبْنَيْ فَاطِمَةَ مِنْ صَدَقةِ عَلِيّ مِثْلَ الَّذِي لِبَنِي عَلِيّ، وَإِنِّي إِنَّمَا جَعَلْتُ الْقِيَامَ بِذلِكَ إِلَى ابْنَيْ فَاطِمَةَ ابْتِغَاءَ وَجْهِ اللهِ، وَقُرْبَةً إِلَى رَسُولِ اللهِ (صلى الله عليه وآله)، وَتَكْرِيماً لِحُرْمَتِهِ، وَتَشْرِيفاً لِوُصْلَتِهِ

It is obligatory on him who administers it that he retains the estate as it is, and spends the usufruct as he has been ordered and instructed. He should not sell the seedlings in the plantations of these villages till the land changes its face by turning them into plants. As for those of my slave girls who were under me, if any one of them has a child or is pregnant, she will be retained for the sake of the child and will form part of his share. If the child dies and she survives, then she is free, bondage is removed from her and liberty is given to her.1

وَيَشْتَرِطُ عَلَى الَّذِي يَجْعَلُهُ إِلَيْهِ أَنْ يَتْرُكَ الْمَالَ عَلَى أُصُولِهِ، وَيُنْقفِقَ مِنْ ثَمَرِهِ حَيْثُ أُمِرَ بِهِ وَهُدِيَ لَهُ،أَلاَّ يَبِيعَ مِنْ أَوْلاَدِ نَخِيلَ هذِهِ الْقُرَى وَدِيَّةً حَتَّى تُشْكِلَ أَرْضُهَا غِرَاساً. وَمَنْ كَانَ مِنْ إِمَائِي ـ اللاَّتِي أَطُوفُ عَلَيْهِنَّ ـ لَهَا وَلَدٌ، أَوْهِيَ حَامِلٌ، فَتُمْسَكُ عَلَى وَلَدِهَا وَهِيَ مِنْ حَظِّهِ، فَإِنْ مَاتَ وَلَدُهَا وَهِيَ حَيَّةٌ فَهِيَ عَتِيقَةٌ، قَدْ أَفْرَجَ عَنْهَا الرِّقُّ، وَحَرَّرَهَا الْعِتْقُ

As-Sayyid ar-Radi says: In this will in Amir al-mu' minin's phrase "alla yabi`a min nakhliha wadiyyatan", the word "wadiyyah" means seedling of date-palm and its plural is "wadiyy". And his words "hatta tushkila arduha ghirasan",is one of the most eloquent form of expression and it means that when a number of date plants grow on the land then he who had seen it before the growth would regard it as a different land.

قال الشريف: قوله (عليه السلام) في هذه الوصية: "وألا يبيع من نخلها وَدِيَّةً"، الوَدِيَّةُ: الفَسِيلَةُ، وجمعها وَدِيٌّ. وَقوله (عليه السلام): "حتى تشكل أرضها غراساً" هو من أفصح الكلام، والمراد به: أن الارض يكثر فيها غراس النخل حتّى يراها الناظر على غير تلك الصفة التي عرفها بها فيشكل عليه أمرها ويحسبها غيرها

Notes

1. The life of Amir al-mu'minin was that of a labourer or a cultivator. He worked in fields of other persons, cultivated barren and untilled lands, providing means of irrigating them, made them cultivable and planted orchards therein Since these lands were cultivated by him they were his Property but he never paid heed to property, and, declaring them a trust, gave up his proprietorship; but in consideration of the Prophet's kinship he assigned the management rights of this trust to Imam Hasan and Imam Husayn one after the other. Yet he did not tolerate any additional rights for them but like other children gave them merely the right to take from it only for their livelihood, while the balance he ordered to be spent for the common good of the Muslims and for charitable purposes. Thus, Ibn Abi'l-Hadid writes:

Everyone knows that in Medina, Yanbu' and Suwayqah, Amir al-mu'minin had dug several springs from under the land and brought under cultivation many barren and uncultivable lands. Thereafter, he gave up rights over them and declared them as trusts for the Muslims. When he left the world, nothing was owned by him. (Sharh Nahjul Balaghah al-balaghah,vol.15, p.146)

Letter 25: Instructions to assessors and collectors of Zakat

Amir al-mu'minin used to write to whoever he appointed for the the collection of zakat and charities. Ash-Sharif says: We have recorded a few portions of it here to show that he always erected the pillars of right and created examples of justice in all matters, small or big, delicate or serious.

ومن وصية له (عليه السلام)

كان يكتبها لمن يستعمله على الصدقات

و إنما ذكرنا منها جملاً هاهنا ليُعلَمَ بها أنه (عليه السلام) كان يقيم عماد الحق، ويشرع أمثلة العدل، في صغير الامور وكبيرها، ودقيقها وجليلها

Move on with the fear of Allah Who is One and has no partner. Do not frighten any Muslim. Do not pass over his lands so as to make him feel unhappy. Do not take from him more than Allah's share in his property. When you go to a tribe, you should get down at their watering place instead of entering their houses. Then proceed towards them with peace and dignity till you stand among them. Then salute them and do not be remiss in greeting them, then say to them, "O servants of Allah, the vicegerent of Allah and His caliph has sent me to you to collect from you Allah's share in your properties. Is there anything of His share in your properties? If so, give it to His vicegerent."

انْطَلِقْ عَلَى تَقْوَى اللهِ وَحْدَهُ لاَ شَرِيكَ لَهُ، وَلاَ تُرَوِّعَنَّ مُسْلِماً، وَلاَ تَجْتَازَنَّ عَلَيْهِ كَارِهاً، وَلاَ تَأْخُذَنَّ مِنْهُ أَكثَرَ مِنْ حَقِّ اللهِ فِي مَالِهِ. فَإِذَا قَدِمْتَ عَلَى الْحَيِّ فَانْزِلْ بِمَائِهِمْ مِنْ غَيْرِ أَنْ تُخَالِطَ أَبْيَاتَهُمْ، ثُمَّ امْضِ إِلَيْهِمْ بِالسَّكِينَةِ وَالْوَقَارِ، حَتَّى تَقوُمَ َيْنَهُمْ فَتُسَلِّمَ عَلَيْهِمْ، وَلاَ تُخْدِجْ بِالتَّحِيَّةِ لَهُمْ، ثُمَّ تَقُولَ: عِبَادَ اللهِ، أَرْسَلَنِي إِلَيْكُمْ وَلِيُّ اللهِ وَخَلِيفَتُهُ، لاِخُذَ مِنْكُمْ حَقَّ اللهِ فِي أَمْوَالِكُمْ، فَهَلْ لِلَّهِ فِي أَمْوَالِكُمْ مِنْ حَقّ فَتُؤَدُّوهُ إِلَى وَلِيِّهِ؟

If someone among them says "No", then do not repeat the demand. If someone speaks to you in the affirmative, then go with him without frightening him, threatening him, pressuring him or oppressing him. Take what he gives you such as gold or silver (coins). If he has cattle or camels do not enter upon them save with his permission, because their major part is his. Therefore, when you get there do not enter upon them like one who has full control over them or in a violent manner. Do not scare any animal, do not tease anyone and do not let the owner feel grieved about anyone.

فَإِنْ قَالَ قَائِلٌ: لاَ، فَلاَ تُرَاجِعْهُ، وَإِنْ أَنْعَمَ لَكَ مُنْعِمٌ فَانْطَلِقْ مَعَهُ مِنْ غَيْرِ أَنْ تُخِيفَهُ أَوْ تُوعِدَهُ أَوْ تَعْسِفَهُ أَوْ تُرْهِقَهُ، فَخُذْ مَا أَعْطَاكَ مِنْ ذَهَب أَوْ فِضَّة، فَإنْ كَانَتْ لَهُ مَاشِيَةٌ أَوْ إِبِلٌ فَلاَ تَدْخُلْهَا إِلاَّ بِإِذْنِهِ، فَإِنَّ أَكْثَرَهَا لَهُ، فَإِذَا أَتَيْتَهَا فَلاَ تَدْخُلْها دُخُولَ مُتَسَلِّط عَلَيْهِ وَلاَ عَنِيف بِهِ، وَلاَ تُنَفِّرَنَّ بَهِيمَةً وَلاَ تُفْزِعَنَّهَا،وَلاَ تَسُوءَنَّ صَاحِبَهَا فِيهَا،

Divide the property into two parts and let the owner choose one. When he has chosen do not object to it. Then divide the remaining into two parts and let him choose one and when he has chosen do not raise any objection. Continue like this till only that much remains which is enough to satisfy Allah's dues. Then take Allah's due from it. If he disputes your action allow his views, then mix the two (separated) parts and repeat what you had done before till you take Allah's due from his property.

Do not take an old, decrepit, broken-limbed, sick or unsound animal. Do not entrust the animals (for custody) except to one whom you trust to take care of Muslims' property till he hands it over to their chief who will distribute it. Do not entrust it to anyone except he who is a well wisher, God-fearing, trustworthy and watchful, and who is not harsh on Muslims' property, nor makes them run too much, nor tires them, nor labours them. Then send to us all that you have collected and we shall deal with it as Allah has ordered.

وَاصْدَعِ الْمَالَ صَدْعَيْنِ، ثُمَّ خَيِّرْهُ، فَإِذَا اخْتَارَ فَلاَ تَعْرِضَنَّ لِمَا اخْتَارَهُ، ثُمَّ اصْدَعِ الْبَاقيَ صَدْعَيْنِ، ثُمَّ خَيِّرْهُ، فَإِذَا اخْتَارَ فَلاَ تَعْرِضَنَّ لِمَا اخْتَارَ، فَلاَ تَزَالُ بِذلِكَ حَتَّى يَبْقَى مَا فِيهِ وَفَاءٌ لِحَقِّ اللهِ فِي مَالِهِ، فَاقْبِضْ حَقَّ اللهِ مِنْهُ، فَإِنِ اسْتَقَالَكَ فَأَقِلْهُ، ثُمَّ اخْلِطْهُمَا، ثُمَّ اصْنَعْ مِثْلَ الَّذِي صَنَعْتَ أَوَّلاً حَتَّى تَأْخُذَ حَقَّ اللهِ فِي مَالِهِ. وَلاَ تَأْخُذَنَّ عَوْداً، وَلاَ هَرِمَةً، وَلاَ مَكْسُورَةً، وَلاَ مَهْلُوسَةً، وَلاَ ذَاتَ عَوَار. وَلاَ تَأْمَنَنَّ عَلَيْهَا إِلاَّ مَنْ تَثِقُ بِدِينِهِ، رَافِقاً بِمَالِ الْمُسْلِمِينَ حَتَّى يُوصِلَهُ إِلَى وَلِيِّهِمْ فَيَقْسِمَهُ بَيْنَهُمْ. وَلاَ تُوَكِّلْ بِهَا إِلاَّ نَاصِحاً شَفِيقاً، وَأَمِيناً حَفِيظاً، غَيْرَ مُعَنِّف وَلاَ مُجْحِف، وَلاَ مُلْغِب وَلاَ مُتْعِب. ثُمَّ احْدُرْ إِلَيْنَا مَا اجْتَمَعَ عِنْدَكَ، نُصَيِّرْهُ حَيْثُ أَمَرَ اللهُ بِهِ

When your trustee takes over (the animal) tell him that he should not separate the she-camel from its young and should not milk all its milk because that would affect its young, and also that he should not exert it in riding. In this matter, he should behave justly between it and all its companions. He should allow rest to camels (who are tired), and drive with ease those whose hoofs have been rubbed off.

When you pass a water spring stay the camels there for drinking and do not take them away from vegetated land to barren paths. He should allow them rest now and then, and give them time near water and grass. In this way, when they reach us by leave of Allah, they will be fat with plenty of marrow and would not be fatigued or distressed. We will then distribute them according to the (commands of) the Book of Allah and the sunnah of His Prophet (peace be upon him and his progeny). Certainly, this will be a great source of reward for you and a means to secure guidance, if Allah so wills.

فَإِذَا أَخذَهَا أَمِينُكَ فَأَوْعِزْ إِلَيْهِ: أَلاَّ يَحُولَ بَيْنَ نَاقَة وَبَيْنَ فَصِيلِهَا، وَلاَ يَمْصُرَ لَبَنَهَا فَيَضُرَّ ذلِكَ بِوَلَدِهَا، وَلاَ يَجْهَدَنَّهَا رُكُوباً، وَلْيَعْدِلْ بَيْنَ صَوَاحِبَاتِهَا فِي ذلِكَ وَبَيْنَهَا، وَلْيُرَفِّهْ عَلَى اللاَّغِبِ، وَلْيَسْتَأْنِ بِالنَّقِبِ وَالظَّالِعِ، وَلْيُورِدْهَا مَا تَمُرُّ بِهِ مِنَ الْغُدُرِ، وَلاَ يَعْدِلْ بِهَا عَنْ نَبْتِ الاْرْضِ إِلَى جَوَادِّ الطُّرُقِ، وَلْيُرَوِّحْهَا فِي السَّاعَاتِ، وَلْـيُمْهِلْهَا عِنْدَ النِّطَافِ وَالاْعْشَابِ، حَتَّى تَأْتِيَنَا بِإِذْنِ اللهِ بُدَّناً مُنْقِيَات، غَيْرَ مُتْعَبَات وَلاَ مَجْهُودَات، لِنَقْسِمَهَا عَلَى كِتَابِ اللهِ وَسُنَّةِ نَبِيِّهِ(عليه السلام) فَإِنَّ ذلِكَ أَعْظَمُ لاِجْرِكَ، وَأَقْرَبُ لِرُشْدِكَ، إِنْ شَاءَ اللهُ

Letter 26: Instruction Given to one of his officers whom he sent for the collection of zakat and charities

ومن عهد له (عليه السلام)

إلى بعض عمّاله، وقد بعثه على الصدقة

He (Amir al-mu'minin) ordered him to fear Allah in his secret matters and hidden actions, where there is no witness except He and no one watches save He. He also orders him that whatever he does in obedience to Allah openly should not be different from what he does secretly. He whose hidden position is not different from his open position, and whose action is not different from his words, has discharged his obligation and his worship is pure.

He also ordered him that he should not harass them, should not be harsh on them and should not turn away from them because of superiority of official position over them, because they are brethren in faith and help in the recovery of levies.

آمَرَهُ بِتَقْوَى اللهِ فِي سَرَائِرِ أُمُورِهِ وَخَفِيَّاتِ أَعْمَالِهِ، حَيْثُ لاَ شَهِيدَ غَيْرُهُ، وَلاَ وَكِيلَ دُونَهُ. وَآمَرَهُ أَلاَّ يَعْمَلَ بَشَيْء مِنْ طَاعَةِ اللهِ فِيما ظَهَرَ فَيُخَالِفَ إِلَى غَيْرِهِ فِيَما أَسَرَّ، وَمَنْ لَمْ يَخْتَلِفْ سِرُّهُ عَلاَنِيَتُهُ، وَفِعْلُهُ وَمَقَالَتُهُ، فَقَدْ أَدّى الاْمَانَةَ، وَأَخْلَصَ الْعِبَادَةَ. وَآمَرَهُ أَلاَّ يَجْبَهَهُمْ، وَلاَ يَعْضَهَهُمْ، وَلاَ يَرْغَبَ عَنْهُمْ تَفَضُّلاً بِالاْمَارَةِ عَلَيْهِمْ، فَإِنَّهُمُ الاْخْوَانُ فِي الدِّينِ، وَالاْعْوَانُ عَلَى اسْتِخْرَاجِ الْحُقُوقِ

Certainly, you have a fixed share and a known right in this levy, and there are other sharers who are poor, weak and starving. We shall discharge your rights. So, you should discharge their rights. If you do not do so you will have the largest number of enemies on the Day of Judgement. How wretched is the man whose enemies in the view of Allah are the needy, the destitute, the beggars, the turned away, the indebted and (penniless) travellers. He who treats the trust lightly and indulges in treachery and does not keep himself and his faith untarnished by it has certainly secured humiliation in this world, and his humiliation and disgrace in the next world will be greater. Surely, the greatest treachery is the treachery against the Muslim community, and the ugliest deceit is the deceit towards the Muslim leaders; and that is an end to the matter.

وَإِنَّ لَكَ في هذِهِ الصَّدَقَةِ نَصِيباً مَفْرُوضاً، وَحَقّاً مَعْلُوماً، وَشُرَكَاءَ أَهْلَ مَسْكَنَة، وَضَعَفَاءَ ذَوِي فَاقَة،إِنَّا مُوَفُّوكَ حَقَّكَ، فَوَفِّهِمْ حُقُوقَهُمْ، وَإِلاَّ تَفْعَلْ فَإِنَّكَ مِنْ أَكْثَرِ النَّاسِ خُصُوماً يَوْمَ الْقِيَامَةِ، وَبُؤْساً لِمَنْ خَصْمُهُ عِنْدَ اللهِ الْفُقَرَاءُ وَالْمَسَاكِينُ وَالسَّائِلُونَ وَالْمَدْفُوعُونَ وَالْغَارِمُ وَابْنُ السَّبِيلِ! وَمَنِ اسْتَهَانَ بِالاْمَانَةِ، وَرَتَعَ فِي الْخِيَانَةِ، وَلَمْ يُنَزِّهَ نَفْسَهُ وَدِينَهُ عَنْهَا، فَقَدْ أَحَلَّ بِنَفْسِهِ فِي الدُّنْيَا الْخِزْيَ، وَهُوَ فِي الاْخِرَةِ أَذَلُّ وَأَخْزَى. وَإِنَّ أَعْظَمَ الْخِيَانَةِ خِيَانَةُ الاْمَّةِ، وَأَفْظَعَ الْغِشِّ غِشُّ الاْئِمَّةِ، وَالسَّلاَم

Letter 27: Instruction Given to Muhammad ibn Abi Bakr (may Allah be pleased with him), when Amir al-mu'minin appointed him as the Governor of Egypt

ومن عهد له (رضي الله عنه)

إلى محمد بن أبي بكر حين قلّده مصر

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 favour 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.

فَاخْفِضْ لَهُمْ جَنَاحَكَ، وَأَلِنْ لَهُمْ جَانِبَكَ، وَابْسُطْ لَهُمْ وَجْهَكَ، وَآسِ بَيْنَهُمْ فِي اللَّحْظَةِ وَالنَّظْرَةِ، حَتَّى لاَ يَطْمَعَ الْعُظَمَاءُ فِي حَيْفِكَ لَهُمْ، وَلاَ يَيْأَسَ الضُّعَفَاءُ مِنْ عَدْلِكَ عَلَيْهِمْ. وَإنَّ اللهَ تَعَالَى يُسَائِلُكُمْ مَعْشَرَ عِبَادِهِ عَنِ الصَّغِيرَةِ مِنْ أَعْمَالِكُمْ وَالْكَبِيرَةِ، وَالظَّاهِرَةِ وَالْمَسْتُورَةِ، فَإِنْ يُعَذِّبْ فَأَنْتُمْ أَظْلَمُ، وَإِنْ يَعْفُ فَهُوَ أَكْرَمُ

Know, O creatures of Allah, that the God-fearing have shared the joys of this transient world as well as the next coming world, for they shared with the people of this world in their worldly matters while their people did not share with them in the matters of the next world. They lived in this world in the best manner of living and ate the choicest food and consequently they enjoyed herein all that the people with ease of life enjoyed, and secured from it what the haughty and the vain secured. Then, they departed from it after taking provision enough to take them to the end of their journey and after doing a profitable transaction. They tasted the pleasure of renouncing the world in this world, and they firmly believed that on the coming day in their next life they would be neighbours of Allah, where their call would not be repulsed nor would their share of pleasure be small.

وَاعْلَمُوا عِبَادَ اللهِ، أَنَّ الْمُتَّقِينَ ذَهَبُوا بِعَاجِلِ الدُّنْيَا وَآجِلِ الاْخِرَةِ، فَشَارَكُوا أَهْلَ الدُّنْيَا فِي دُنْيَاهُمْ، وَلَمْ يُشَارِكُهم أَهْلُ الدُّنْيَا فِي آخِرَتِهِمْ; سَكَنُوا الدُّنْيَا بَأَفْضَلِ مَا سُكِنَتْ، وَأَكَلُوهَا بِأَفْضَلِ مَا أُكِلَتْ، فَحَظُوا مِنَ الدُّنْيَا بِمَا حَظِيَ بِهِ الْمُتْرَفُونَ، وَأَخَذُوا مِنْهَا مَا أَخَذَهُ الْجَبَابِرَةُ الْمُتَكَبِّرُونَ، ثُمَّ انْقَلَبُوا عَنْهَا بِالزَّادِ الْمُبَلِّغِ، وَالْمَتْجَرِ الرَّابِحِ، أَصَابُوا لَذَّةَ زُهْدِ الدُّنْيَا فِي دُنْيَاهُمْ، وَتَيَقَّنُوا أَنَّهُمْ جِيرَانُ اللهِ غَداً فِي آخِرَتِهِمْ، لاَ تُرَدُّ لَهُمْ دَعْوَةٌ، وَلاَ يَنْقُصُ لَهُمْ نَصِيبٌ مِنْ لَذَّة

Therefore, O creatures of Allah, be afraid of death and its nearness and keep ready all that is needed for it. It will come as a big event and a great affair, either as a good in which there will never be any evil, or an evil in which there will never be any good. Who is nearer to Paradise than he who works towards it, and who is nearer to Hell than he who works for it?

You are being chased by death. If you stop, it will catch you, and if you run away from it, it will grip you. It is more attached to you than your shadow. Death is tied to your fore-locks while the world is being wrapped up from behind you. Therefore, fear the Fire whose hollow is deep, whose flames are severe and whose punishment is novel. It is a place wherein there is no mercy. No call is heard in it. No pain is healed in it. If it is possible for you to have severe fear of Allah and to rest hope in Him, then do both these things because every individual has hope in His Lord to the extent of his fear of His Lord. Certainly, the most hopeful person with Allah is he who fears Him most.

فَاحْذَرُوا عِبَادَ اللهِ الْمَوْتَ وَقُرْبَهُ، وَأَعِدُّوا لَهُ عُدَّتَهُ، فَإِنَّهُ يَأْتِي بِأَمْر عَظِيم، وَخَطْب جَلِيل، بِخَيْر لاَ يَكُونُ مَعَهُ شَرٌّ أَبَداً، أَوْ شَرٍّ لاَ يَكُونُ مَعَهُ خَيْرٌ أَبَداً، فَمَنْ أَقْرَبُ إِلَى الْجَنَّةِ مِنْ عَامِلِهَا! وَمَنْ أَقْرَبُ إِلى النَّارِ مِنْ عَامِلِهَا! وَأَنْتُمْ طُرَدَاءُ الْمَوْتِ، إِنْ أَقَمْتُمْ لَهُ أَخْذَكُمْ، وَإِنْ فَرَرْتُمْ مِنْهُ أَدْرَككُمْ، وَهُوَ أَلْزَمُ لَكُمْ مِنْ ظِلِّكُمْ، الْمَوْتُ مَعْقُودٌ بِنَوَاصِيكُمْ، وَالدُّنْيَا تُطْوَى مِنْ خَلْفِكُمْ. فَاحْذَرُوا نَاراً قَعْرُهَا بَعِيدٌ، وَحَرُّهَا شَدِيدٌ، وَعَذَابُهَا جَدِيدٌ، دَارٌ لَيْسَ فِيها رَحْمَةٌ، وَلاَ تُسْمَعُ فِيهَا دَعْوَةٌ، وَلاَ تُفَرَّجُ فِيهَا كُرْبَهٌ. وَإِنِ اسْتَطَعْتُمْ أَنْ يَشْتَدَّ خَوْفُكُمْ مِنَ اللهِ، وَأَنْ يَحْسُنَ ظَنُّكُمْ بِهِ، فَاجْمَعُوا بيْنَهُمَا، فَإِنَّ الْعَبْدَ إِنَّمَا يَكُونُ حُسْنُ ظَنِّهِ بِرَبِّهِ عَلَى قَدْرِ خَوْفِهِ مِنْ رَبِّهِ، وَإِنَّ أَحْسَنَ النَّاسِ ظَنّاً بِاللهِ أَشَدُّهُمْ خَوْفاً لله

O Muhammad ibn Abi Bakr, know that I have given you charge of Egypt which is my biggest force. So you are duty-bound to oppose your passions and serve as a shield against your religion even though you may get only an hour in the world; and do not enrage Allah for pleasing others because (Allah) is such that He may take the place of others, but others cannot take the place of Allah. Say prayers at the appointed time. Do not say it earlier for the sake of (available) leisure nor delay it on account of pre-occupation. Remember that every act of yours is dependent on your prayer.

وَاعْلَمْ ـ يَا مُحَمَّدُ بْنَ أَبِي بَكْر ـ أَنِّي قَدْ وَلَّيْتُكَ أَعْظَمَ أَجْنَادِي فِي نَفْسِي أَهْلَ مِصْرَ، فَأَنْتَ مَحْقُوقٌ أَنْ تُخَالِفَ عَلَى نَفْسِكَ، وَأَنْ تُنَافِحَ عَنْ دِينِكَ، وَلَوْ لَمْ يَكُنْ لَكَ إِلاَّ سَاعَةٌ مِنَ الدَّهْرِ، وَلاَ تُسْخِطِ اللهَ بِرِضَى أَحَد مِنْ خَلْقِهِ، فَإِنَّ فِي اللهِ خَلَفاً مِنْ غَيْرِهِ، وَلَيْسَ مِنَ اللهِ خَلَفٌ فِي غَيْرِهِ. صَلِّ الصَّلاَةَ لِوَقْتِهَا الْمُوَقَّتِ لَهَا، وَلاَ تُعَجِّلْ وَقْتَهَا لِفَرَاغ، وَلاَ تُؤْخِّرْهَا عَنْ وَقْتِهَا لاشْتِغَال، وَاعْلَمْ أَنَّ كُلَّ شَيْء مِنْ عَمَلِكَ تَبَعٌ لِصَلاَتِكَ

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ومن هذا العهد :

The leader of guidance and the leader of destruction cannot be equal, nor the friend of the Prophet and the enemy of the Prophet. The Messenger of Allah (S) has told me that: "I have no fear for my Ummah from either a believer or an unbeliever. As for the believer Allah will afford him protection because of his belief, and as for the unbeliever Allah will humiliate him because of his unbelief. But I fear for you every one who is a hypocrite in his heart and learned of speech. He speaks what you hold good but does what you dislike."

فَإِنَّهُ لاَ سَوَاءَ، إِمَامُ الْهُدَى وَإِمَامُ الرَّدَى،وَوَلِيُّ النَّبِىِّ وَعَدُوُّ النَّبِيِّ، وَلَقَدْ قَالَ لِي رَسُولُ اللهِ (صلى الله عليه وآله): "إِنِّي لاَ أَخَافُ عَلَى أُمَّتِي مُؤْمِناً وَلاَ مُشْرِكاً، أَمَّا الْمُؤمِنُ فَيَمْنَعُهُ اللهُ بِإِيمَانِهِ، وَأَمَّا الْمُشْرِكُ فَيَقْمَعُهُ اللهُ بِشِرْكِهِ،لكِنِّي أَخَافُ عَلَيْكُمْ كُلَّ مَنَافِقِ الْجَنَانِ، عَالِمِ اللِّسَانِ، يَقُولُ مَا تَعْرِفُونَ،وَيَفْعَلُ مَا تُنْكِرُونَ ".