Letter 64: In reply to Mu`awiyah

ومن كتاب له (عليه السلام)

كتبه إلى معاوية، جواباً عن كتاب منه

Now then, certainly, we and you were on amiable terms as you say but difference arose between us and you the other day, when we accepted belief (iman) and you rejected it. Today the position is that we are steadfast (in the belief) but you are creating mischief. Those of you who accepted Islam did so reluctantly and that too when all the chief men had accepted Islam and joined the Messenger of Allah- (may Allah bless him and his descendants).

أَمَّا بَعْدُ، فَإِنَّا كُنَّا نَحْنُ وَأَنْتُمْ عَلَى مَا ذَكَرْتَ مِنَ الاْلْفَةِ وَالْجَمَاعَةِ، فَفَرَّقَ بيْنَنَا وَبَيْنَكُمْ أَمْسِ أَنَّا آمَنَّا وَكَفَرْتُمْ، وَالْيَوْمَ أَنَّا اسْتَقَمْنَا وَفُتِنْتُمْ، وَمَا أَسْلَمَ مُسْلِمُكُمْ إِلاَّ كَرْهاً، وَبَعْدَ أَنْ كَانَ أَنْفُ الاْسْلاَمِ كُلُّهُ لِرَسُولِ اللهِ (صلى الله عليه وآله) حرباً

You have stated that I killed Talhah and az-Zubayr, forced `A'ishah out of her house and adopted residence between the two cities (Kufah and Basrah).1 These are matters with which you have no concern nor do they involve anything against you. Therefore, no explanation about them is due to you. You also state that you are coming to me with a party of Muhajirun and Ansar, but hijrah came to an end on the day your brother was taken prisoner. If you are in a hurry, then wait a bit as I may come to meet you and that would be more befitting as that would mean that Allah has appointed me to punish you. But if you come to me it would be as the poet of Banu Asad said:

They are advancing against summer winds which are hurling stones on them in the highlands and lowlands.

وَذَكَرْتَ أَنِّي قَتَلْتُ طَلْحَةَ وَالزُّبَيْرَ، وَشَرَّدْتُ بِعَائِشَةَ، وَنَزَلْتُ بَيْنَ الْمِصْرَيْنِ! وَذلِكَ أَمْرٌ غِبْتَ عَنْهُ، فَلاَ عَلَيْكَ، وَلاَ الْعُذْرُ فِيهِ إِلَيْكَ

وَذَكَرْتَ أَنَّكَ زَائِرِي فِي الْمُهَاجِرِينَ وَالأنْصَارِ، وَقَدِ انْقَطَعَتِ الْهِجْرَةُ يَوْمَ أُسِرَ أَخُوكَ، فَإِنْ كَانَ فِيكَ عَجَلٌ فَاسْتَرْفِهْ، فَإِنِّي إِنْ أَزُرْكَ فَذلِكَ جَدِيرٌ أَنْ يَكُونَ اللهُ إِنَّمَا بَعَثَنِي لِلنِّقْمَةِ مِنْكَ! وَإِنْ تَزُرْنِي فَكَمَا قَالَ أَخُو بَنِي أَسَد :

مُسْتَقْبِلِينَ رِيَاحَ الصَّيْفِ تَضْرِبُهُمْ * بِحَاصِببَيْنَ أَغْوَار وَجُلْمُودِ

(Remember) I have still the sword with which I dispatched your grandfather, your mother's brother and your brother to one and the same place. By Allah, I know what you are. Your heart is sheathed and your intelligence is weak. It is better to say that you have ascended to where you view a bad scene which is against you, not in your favour, because you are searching a thing lost by someone else, you are tending someone else's cattle and you are hankering after a thing which is not yours, nor have you any attachment with it.

How remote are your words from your actions, and how closely you resemble your paternal and maternal uncles who were led by their wickedness and love for wrong to oppose Muhammad (may Allah bless him and his descendants) and in consequence they were killed as you know. They could not put up a defence against the calamity and could not protect their place of safety from the striking of swords which abound in the battle and which do not show weakness.

وَعِنْدِيَ السَّيْفُ الَّذِي أَعْضَضْتُهُ بِجَدِّكَ وَخَالِكَ وَأَخِيكَ فِي مَقَام وَاحِد، وَإِنَّكَ وَاللهِ مَا عَلِمْتُ الاْغْلَفُ الْقَلْبِ، الْمُقارِبُ الْعَقْلِ، وَالاْوْلَى أَنْ يُقَالَ لَكَ: إِنَّكَ رَقِيتَ سُلَّماً أَطْلَعَكَ مَطْلَعَ سُوء عَلَيْكَ لاَ لَكَ، لاِنَّكَ نَشَدْتَ غَيْرَ ضَالَّتِكَ، وَرَعَيْتَ غَيْرَ سَائِـمَتِكَ، وَطَلَبْتَ أَمْراً لَسْتَ مِنْ أَهْلِهِ وَلاَ فِي مَعْدِنِهِ، فَمَا أَبْعَدَ قَوْلَكَ مِنْ فِعْلِكَ!! وَقَرِيبٌ مَا أَشْبَهْتَ مِنْ أَعْمَام وَأَخْوَال! حَمَلَتْهُمُ الشَّقَاوَةُ، وَتَمَنِّي الْبَاطِلِ، عَلَى الْجُحُودِ بِمُحَمَّد (صلى الله عليه وآله) فَصُرِعُوا مَصَارِعَهُمْ حَيْثُ عَلِمْتَ، لَمْ يَدْفَعُوا عَظِيماً، وَلَمْ يَمْنَعُوا حَرِيماً، بِوَقْعِ سُيُوف مَا خَلاَ مِنْهَا الْوَغَى، وَلَمْ تُمَاشِهَا الْهُوَيْنَى

You have said a lot about killing of `Uthman. You first join what the people have joined (i.e., allegiance) then seek a verdict about (the accused people) from me and I shall settle the matter between you and them according to the Book of Allah, the Sublime. But what you are aiming at is just the fake nipple given to a child in the first days of stopping of nursing. Peace be on those who deserve it.

وَقَدْ أَكْثَرْتَ فِي قَتَلَةِ عُثْمانَ، فَادْخُلْ فِيَما دَخَلَ فِيهِ النَّاسُ، ثُمَّ حَاكِمِ الْقُوْمَ إِلَيَّ، أَحْمِلْكَ وَإِيَّاهُمْ عَلَى كِتَابِ اللهِ. وَأَمَّا تِلْكَ الَّتِي تُرِيدُ فَإِنَّهَا خُدْعَةُ الصَّبِيِّ عَنِ اللَّبَنِ فِي أَوَّلِ الْفِصَالِ، وَالسَّلاَمُ لاِهْلِهِ

Notes

1. Mu`awiyah had written a letter to Amir al-mu'minin in which after recalling mutual unity and amicability he laid on him the blame of killing Talhah and az-Zubayr and ousting `A'ishah from her house and objected to his adopting Kufah as his seat of government in place of Medina. In the end, he gave a threat of war and said that he was about to come out with a force of muhajirun and ansar to fight. Amir al-mu'minin wrote this letter in reply to him, wherein commenting on Mu`awiyah's claim for unity he says that: "There might have been unity between you and us but with the advent of Islam such a gulf has developed between the two that it is not possible to bridge it, and such a separation has occurred which cannot be removed. This was because we responded to the call of the Prophet and hastened towards Islam but your position was that you were still in the state of unbelief and ignorance whereby we and you came to adopt separate ways. But when Islam secured stability and the chiefs of Arabs entered its fold you too were obliged to, and secured protection of your lives by putting the covering of Islam on your faces, but continued secretly to fan the mischief intended to shatter its foundations. Since we had accepted Islam of our own free will and pleasure we adhered to the right path and at no stage did any faltering occur in our steadfastness. Therefore, your acceptance of Islam too could not make us agree with your views."

As regards Nlu`awiyah's accusation that Amir al-mu'minin engineered the killing of Talhah and az-Zubayr; then even if this blame is admitted as true, is it not a fact that they had openly revolted against Amir al-mu'minin and had risen for war after breaking the allegiance. Therefore, if they were killed in connection with the revolt their blood would be wasted and no blame would lie on the killer, because the penalty for him who revolts against the rightful Imam is death, and fighting against him is permissible, without doubt. The fact however, is that this accusation has no reality because Talhah was killed by a man of his own party. Thus, the historians write:

Marwan ibn al-Hakam shot Talhah with an arrow and turning to Aban ibn `Uthman said: "We have killed a killer of your father and relieved you of revenge." (Ibn Sa`d, vol.3, part 1, p.159; Ibn al-Athir, vol.3, p.244; al-Isti`ab, vol.2, pp.766-769; Usd aI-ghabah, vol.3, pp.60,61; al-Isabah, vol.2, p.230; Tahdhib, at-tahdhib, vol.5, p.21).

As for az-Zubayr, he was killed by `Amr ibn Jurmuz on his way back from Basrah, and there was no prompting by Amir al-mu'minin in it. Similarly, `A'ishah herself came out of her house as the head of this rebellious group while Amir al-mu'minin counselled her several times to realize her position and not to step out of her bounds but these things had no effect on her.

Of the same type was his criticism that Amir al-mu'minin left Medina and adopted Kufah as the seat of his government because Medina turns out bad people from itself and throws away dirt. The reply to it is only this that Mu`awiyah himself too always retained Syria as his capital keeping away from Medina.

In this way, what right can he have to object to Amir al-mu'minin changing his seat. Amir al-mu'minin left Medina because of those rebellions which had cropped up from all sides. To suppress them only the selection of such a place as capital from where military assistance could be mobilized at any time could be useful. Thus, Amir al-mu'minin had seen on the occasion of the battle of Jamal that a great majority of the people of Kufah had supported him and that therefore by making it a base for the army, defence against the enemy could be easily managed, while Medina was not appropriate for military mobilization or for supplies.

Lastly, as for Mu'awiyah's threat that he would march with muhajirun and ansar, Amir al-mu'minin gave a reply to this point in a very subtle way, namely that, "How would you bring muhajirun now since the door for hijrah was closed the day when your brother Yazid ibn Abi Sufyan was taken prisoner." This man was taken prisoner on the day of the fall of Mecca and there is no question of hijrah after the fall of Mecca so as to enable any one to be called a muhajirun because of the Prophet's saying: "There is no hijrah after the victory over Mecca."

Letter 65: To Mu`awiyah

ومن كتاب له (عليه السلام)

إليه أيضاً

Now, this is the time1 that you should derive benefit by observing a clear view of the main matters, because you have been treading in the path of your forefathers in making wrong claims, spreading false and untrue notions, claiming for yourself what is far above you and demanding what is not meant for you, because you want to run away from right and to revolt against what is more fastened to your flesh and blood namely what has been heard by the depth of your ears and has filled your chest. And after forsaking right there remains nothing except clear misguidance, and after disregarding a (clear) statement there is nothing except confusion. You should therefore guard (yourself) against doubts and its ill-effects of confusion, because for a long time mischief has spread its veils and its gloom has blinded your eyes.

أَمَّا بَعْدُ، فَقَدْ آنَ لَكَ أَنْ تَنْتَفِعَ بِالَّلمْحِ الْبَاصِرِ مِنْ عِيَانِ الاْمُورِ، فَقَدْ سَلَكْتَ مَدَارِجَ أَسْلاَفِكَ بِادِّعَائِكَ الاْباطِيلَ، وَإقْحَامِكَ غُرُورَ الْمَيْنِ وَالاْكَاذِيبِ، وَبِانْتِحَالِكَ مَا قَدْ عَلاَ عَنْكَ، وَابْتِزَازِكَ لِمَا قَدِ اخْتُزِنَ دُونَكَ، فِرَاراً مِنَ الْحَقِّ، وَجُحُوداً لِمَا هُوَ أَلْزَمُ لَكَ مِنْ لَحْمِكَ وَدَمِكَ، مِمَّا قَدْ وَعَاهُ سَمْعُكَ، وَمُلِىءَ بِهِ صَدْرُكَ، فَمَاذَا بَعْدَ الْحَقِّ إِلاَّ الضَّلاَلُ، وَبَعْدَ الْبَيَانِ إِلاَّ الَّلبْسُ؟ فَاحْذَرِ الشُّبْهَةَ وَاشْتِمالَهَا عَلَى لَبْسَتِهَا، فَإِنَّ الْفِتْنَةَ طَالَمَا أَغْدَفَتْ جَلاَبِيبَهَا، وَأَغْشَتِ الاْبْصَارَ ظُلْمَتُهَا

I have received your letter which is full of uncouth utterances which weaken the cause of peace and nonsensical expressions which have not been prepared with knowledge and forbearance. By reason of these things you have become like one who is sinking in a marsh or groping in a dark place. You have raised yourself to a position which is difficult to approach and devoid of any signs (to guide). Even the royal kite cannot reach it. It is parallel to the `Ayyuq (the star Capella), in height.

وَقدْ أَتَانِي كِتَابٌ مِنْكَ ذُو أَفانِينَ مِنَ الْقَوْلِ ضَعُفَتْ قُوَاهَا عَنِ السِّلْمِ، وَأَسَاطِيرَ لَمْ يَحُكْهَا مِنْكَ عِلْمٌ وَلاَ حِلْمٌ، أَصْبَحْتَ مِنْهَا كَالْخَائِضِ فِي الدَّهَاسِ، وَالخَابِطِ فِي الدِّيمَاسِ، وَتَرَقَّيْتَ إِلَى مَرْقَبَة بَعِيدَةِ الْمَرَامِ، نَازِحَةِ الاْعْلاَمِ، تَقْصُرُ دوُنَهَا الاْنُوقُ، وَيُحَاذَى بَهَا الْعَيُّوقُ

May Allah forbid that you be in charge of people's affairs after my assuming authority as Caliph, or that I issue an edict or document granting you authority over any one of them. Therefore, from now onwards guard yourself and be watchful, because if you recalcitrate till the people of Allah (are forced to) rush upon you, then matters will be closed for you and whatever can be accepted from you today will not be accepted then; and that is an end to the matter.

وَحَاشَ لله أَنْ تَلِيَ لِلْمُسْلِمِينَ بَعْدِي صَدْراً أَوْ وِرْداً، أَوْ أُجْرِيَ لَكَ عَلَى أَحَد مِنْهُمْ عَقْداً أَوْ عَهْداً!! فَمِنَ الاْنَ فَتَدَارَكْ نَفْسَكَ، وَانْظُرْ لَهَا، فَإِنَّكَ إِنْ فَرَّطْتَ حَتَّى يَنْهَدَ إِلَيْكَ عِبَادُ اللهِ أُرْتِجَتْ عَلَيْكَ الاْمُورُ،مُنِعْتَ أَمْراً هُوَ مِنْكَ الْيَوْمَ مَقْبُولٌ

Notes

1. At the end of the battle of the Kharijites, Mu`awiyah wrote a letter to Amir al-mu'minin wherein, as usual, he indulged in mud-throwing. In reply, Amir al-mu'minin wrote this letter in which he has tried to draw Mu`awiyah's attention to the clear facts about this very battle of the Kharijites, because this battle took place in accordance with the prophecy of the Prophet while Amir al-mu'minin himself too had said before the battle that besides the people of Jamal and Siffin he had to fight against one more group and they were the "deviators" from the religion, namely the Kharijites. The occurrence of this battle and the killing of the man with breasts (Dhu'th- thudayyah) was a clear proof of Amir al-mu'minin being in the right. If Mu'awiyah had not been obsessed with self-advertisement and lust for conquests, and had not shut his eyes against the right like his forefathers Abu Sufyan and his brother `Utbah he would have seen right and come on its path. But compelled by his natural inclination he always evaded right and truth and kept himself blind to those sayings of the Prophet which threw light on Amir al-mu'minin's Imamate and vicegerency. Because of being with the Prophet in the farewell pilgrimage the Prophet's saying: "Of whomsoever I am the master, `Ali is his master" was not hidden from him, and neither was the Prophet's saying that: "O' `Ali you are to me as Harun was to Musa", because of his presence on the occasion of the battle of Tabuk. In spite of all this, he passed his life in concealing right and encouraging wrong. This was not due to any misunderstanding but it was his lust for power that kept prompting him to suppress and trample truth and justice.

Letter 66: To `Abdullah ibn al-`Abbas

(This letter has already been included with a different version)

ومن كتاب كتبه (عليه السلام)

إلى عبدالله بن العباس رحمه الله

وقد مضى هذا الكتاب فيما تقدّم بخلاف هذه الرواية

And then, sometimes a person feels joyful about a thing which he was not to miss in any case and feels grieved for a thing which was not to come to him at all. Therefore, you should not regard the attainment of pleasure and the satisfaction of the desire for revenge as the best favour of this world, but it should be the putting off of the (flame of) wrong and the revival of right. Your pleasure should be for what (good acts) you have sent forward; your grief should be for what you are leaving behind; and your worry should be about what is to befall after death.

أَمَّا بَعْدُ، فإِنَّ العَبْدَ لَيَفْرَحُ بِالشَّيْءِ الَّذِي لَمْ يَكُنْ لِيَفُوتَهُ، وَيَحْزَنُ عَلَى الشَّيْءِ الَّذِي لَمْ يَكُنْ لِيُصِيبَهُ، فَلاَ يَكُنْ أَفْضَلَ مَا نِلْتَ في نَفْسِكَ مِنْ دُنْيَاكَ بُلُوغُ لَذَّة أَوْ شِفَاءُ غَيْظ، وَلكِنْ إطْفَاءُ بِاطِل أَوْ إِحْيَاءُ حَقٍّ. وَلْيَكُنْ سُرورُكَ بِمَا قَدَّمْتَ، وَأَسَفُكَ عَلَى مَا خَلَّفْتَ، وَهَمُّكَ فِيَما بَعْدَ الْموْتِ

Letter 67: To Qutham ibn al-`Abbas, his Governor of Mecca

ومن كتاب كتبه (عليه السلام)

إلى قُثَمِ بن العباس (رحمه الله) وهو عامله على مكة

Now, make arrangements for Hajj by the people, remind them of the days (to be devoted to) Allah. Sit for giving them audience morning and evening. Explain the law to the seeker, teach the ignorant and discuss with the learned. 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.

أَمَّا بَعْدُ، فَأَقِمْ لِلنَّاسِ الْحَجَّ، وَذَكِّرْهُمْ بِأَيَّامِ اللهِ، وَاجْلِسْ لَهُمُ الْعَصْرَيْنِ، فَأَفْتِ الْمُسْتَفْتِيَ، وَعَلِّمِ الْجَاهِلَ، وَذَاكِرِ الْعَالِمَ، وَلاَ يَكُنْ لَكَ إِلَى النَّاسِ سَفِيرٌ إِلاَّ لِسَانُكَ، وَلاَ حَاجِبٌ إِلاَّ وَجْهُكَ، وَلاَ تَحْجُبَنَّ ذَا حَاجَة عَنْ لِقَائِكَ بِهَا، فَإِنَّهَا إِنْ ذِيدَتْ عَنْ أَبْوَابِكَ في أَوَّلِ وِرْدِهَا لَمْ تُحْمَدْ فيِما بَعْدُ عَلَى قَضَائِهَا

See what has been collected with you of the funds of Allah (in the public treasury) and spend it over the persons with families, the distressed, the starving and the naked, at your end. Then, send the remaining to us for distribution to those who are on this side.

وَانْظُرْ إِلَى مَا اجْتَمَعَ عِنْدَكَ مِنْ مَالِ اللهِ فَاصْرِفْهُ إِلَى مَنْ قِبَلَكَ مِنْ ذَوِي الْعِيَالِ وَالْـمَجَاعَةِ، مُصِيباً بِهِ مَوَاضِعَ المَفَاقِرِ وَالْخَلاَّتِ، وَمَا فَضَلَ عَنْ ذلِكَ فَاحْمِلْهُ إِلَيْنَا لِنَقْسِمَهُ فِيمَنْ قِبَلَنَا

Ask the people of Mecca not to charge rent from lodgers, because Allah, the Glorified, says that:

"alike; for the dweller therein as well as the stranger" (Qur'an, 22:25).

"al-`akif" (the dweller) here means he who is living there while "al-badi" (the stranger) means he who is not among the people of Mecca, comes for Hajj from outside. May Allah grant us and you promptitude for seeking His love (by doing good acts); and that is an end to the matter.

وَمُرْ أَهْلَ مَكَّةَ أَلاَّ يَأْخُذُوا مِنْ سَاكِن أَجْراً، فَإِنَّ اللهَ سُبْحَانَهُ يَقُولُ: (سَوَاءً الْعَاكِفُ فِيهِ وَالْبَادِ) فَالْعَاكِفُ: الْمُقيِمُ بِهِ، وَالْبَادِي: الَّذِي يَحُجُّ إِلَيْهِ مِنْ غَيْرِ أَهْلِهِ. وَفَّقَنَا اللهُ وَإِيَّاكُمْ لِمحَابِّهِ، وَالسَّلاَمُ

Letter 68: To Salman al-Farisi before Amir al-mu'minin's caliphate

ومن كتاب له (عليه السلام)

إلى سلمان الفارسي (رحمه الله) قبل أيام خلافته

Now, the example of the world is like that of a snake which is soft in touch but whose poison is fatal. Therefore, keep yourself aloof from whatever appears good to you because of its short stay with you. Do not worry for it because of your conviction that it will leave you and that its circumstances are vicissitudes. When you feel most attracted towards it, shun it most, because whenever someone is assured of happiness in it, it throws him into danger; or when he feels secure in it, the world alters his security into fear; and that is an end to the matter.

أَمَّا بَعْدُ، فإِنَّمَا مَثَلُ الدُّنْيَا مَثَلُ الْحَيَّةِ: لَيِّنٌ مَسُّهَا، قَاتِلٌ سُمُّهَا، فَأَعْرِضْ عَمَّا يُعْجِبُكَ فِيهَا، لِقِلَّةِ مَا يَصْحَبُكَ مِنْهَا، وَضَعْ عَنْكَ هُمُومَهَا، لِمَا أَيْقَنْتَ بِهِ مِنْ فِرَاقِهَا، وَكُنْ آنَسَ مَا تَكُونُ بِهَا، أَحْذَرَ مَا تَكُونَ مِنْهَا، فَإِنَّ صَاحِبَهَا كُلَّمَا اطْمأَنَّ فِيهَا إِلَى سُرُور أشْخْصَتْهُ عَنْهُ إِلىَ مَحْذُور، أوْ إِلَى إِينَاس أَزالَهُ عَنْهُ إِيحَاشٌ !

Letter 69: To al-Harith (ibn `Abdillah, al-A`war) al-Hamdani

ومن كتاب له (عليه السلام)

إلى الحارث الهَمْدَاني

Adhere to the rope of the Qur'an and seek instructions from it. Regard its lawful as lawful and its unlawful as unlawful. Testify the right that has been in the past. Take lessons for the present condition of this world from the past (condition), because its one phase resembles the other, its end is to meet its beginning, and the whole of it is to change and depart. Regard the name of Allah as too great to mention Him, save in the matter of right. Remember death frequently and (what is to come) after death. Do not long for death except on a reliable condition.

وَتَمَسَّكْ بِحَبْلِ الْقُرآنِ، وَانْتَصِحْهُ، وَأَحِلَّ حَلاَلَهُ، وَحَرِّمْ حَرَامَهُ، وَصَدِّقْ بِمَا سَلَفَ مِنَ الْحَقِّ، وَاعْتَبِرْ بِمَا مَضَى مِنَ الدُّنْيَا لِـ مَا بَقِي مِنْهَا، فَإِنَّ بَعْضَهَا يُشْبِهُ بَعْضاً، وَآخِرَهَا لاَحِقٌ بِأَوَّلِهَا! وَكُلُّهَا حَائِلٌ مُفَارِقٌ

وَعَظِّمِ اسْمَ اللهِ أَنْ تَذْكُرَهُ إِلاَّ عَلَى حَقّ وَأَكْثِرْ ذِكْرَ الْمَوْتِ وَمَا بَعْدَ الْمَوتِ، وَلاَ تَتَمَنَّ الْمَوْتَ إِلاَّ بِشَرْط وَثِيق

Avoid every action which the doer likes for his own self but dislikes for the Muslims in general. Avoid every such action which is performed in secret and from which shame is felt in the open. Also avoid that action about which if the doer is questioned he himself regards it bad or offers excuses for it. Do not expose your honour to be treated as the subject of people's discussions. Do not relate to the people all that you hear, for that would amount to falsehood.

Do not contest all that the people relate to you for that would mean ignorance. Kill your anger and forgive when you have power (to punish). Show forbearance in the moment of rage, and pardon in spite of authority; the eventual end will then be in your favour. Seek good out of every favour that Allah has bestowed on you, and do not waste any favour of Allah over you. The effect of Allah's favours over you should be visible on you.

وَاحْذَرْ كُلَّ عَمَل يَرْضَاهُ صَاحِبُهُ لِنَفْسِهِ، وَيُكْرَهُ لِعَامَّةِ الْمُسْلِمِينَ، وَاحْذَرْ كُلَّ عَمَلِ يُعْمَلُ بِهِ فِي السِّرِّ، وَيُسْتَحَى مِنْهُ فِي الْعَلاَنِيَةِ، واحْذَرْ كُلَّ عَمَل إِذَا سُئِلَ عَنْهُ صَاحِبُهُ أَنْكَرَهُ أَوِ اعتَذَرَ مِنْهُ. وَلاَ تَجْعَلْ عِرْضَكَ غَرَضاً لِنِبَالِ الْقَوْلِ، وَلاَ تُحَدِّثِ النَّاسَ بِكُلِّ مَا سَمِعْتَ بِهِ، فَكَفَى بِذلِكَ كَذِباً، وَلاَ تَرُدَّ عَلَى النَّاسِ كُلَّ مَا حَدَّثُوكَ بِهِ، فَكَفَى بِذلِكَ جَهْلاً. وَاكْظِمِ الْغَيْظَ، وَاحْلُمْ عِنْدَ الْغَضَبِ، وَتَجاوَزْ عِنْدَ المَقْدِرَةِ، وَاصْفَحْ مَعَ الدَّوْلَةِ، تَكُنْ لَكَ الْعَاقِبَةُ. وَاسْتَصْلِحْ كُلَّ نِعْمَة أَنْعَمَهَا اللهُ عَلَيْكَ، وَلاَ تُضَيِّعَنَّ نِعْمَةً مِنْ نِعَمِ اللهِ عِنْدَكَ، وَلْيُرَ عَلَيْكَ أَثَرُ مَا أَنْعَمَ اللهُ بِهِ عَلَيْكَ

Know that the most distinguished among the believers is he who is the most forward of them in spending from himself, his family and his property, because whatever good you send forward Will remain in store for you and the benefit of whatever you keep behind will be derived by others. Avoid the company of the person whose opinion is unsound and whose action is detestable, because a man is judged after his companion.

وَاعْلَمْ أَنَّ أَفْضَلَ الْمُؤْمِنِينَ أَفْضَلُهُمْ تَقْدِمَةً مِنْ نَفْسِهِ وَأَهْلِهِ وَمَالِهِ، فَإِنَّكَ مَا تُقَدِّمْ مِنْ خَيْر يَبْقَ لَكَ ذُخْرُهُ، وَمَا تُؤخِّرْهُ يَكُنْ لِغَيْرِكَ خَيْرُهُ. وَاحْذَرْ صَحَابَةَ مَنْ يَفِيلُ رَأْيهُ، وَيُنْكَرُ عَمَلُهُ، فَإِنَّ الصَّاحِبَ َعْتَبَرٌ ِصَاحِبِهِ

Live in big cities because they are collective centres of the Muslims. Avoid places of neglectfulness and wickedness and places where there are paucity of supporters for the obedience of Allah. Confine your thinking to matters which are helpful to you. Do not sit in the marketing centres because they are the meeting-places of Satan, and targets of mischiefs. Frequently look at those over whom you enjoy superiority because this is a way of giving thanks.

وَاسْكُنِ الاْمْصَارَ الْعِظَامَ فَإِنَّهَا جِمَاعُ الْمُسْلِمِينَ، وَاحْذَرْ مَنَازِلَ الْغَفْلَةِ وَالْجَفَاءِ وَقِلَّةَ الاْعْوَانِ عَلَى طَاعَةِ اللهِ، وَاقْصُرْ رَأْيَكَ عَلَى مَا يَعْنِيكَ، وَإِيَّاكَ وَمَقَاعِدَ الاْسْوَاقِ، فَإِنَّهَا مَحَاضِرُ الشَّيْطَانِ وَمَعَارِيضُ الْفِتَنِ. وَأَكْثِرْ أَنْ تَنْظُرَ إِلَى مَنْ فُضِّلْتَ عَلَيْهِ، فإِنَّ ذلِكَ مِنْ أَبْوَابِ الشُّكْرِ

Do not undertake a journey on Friday until you have attended the prayers, except when you are going in the way of Allah, or in an excusable matter. Obey Allah in all your affairs because Allah's obedience has precedence over all other things. Deceive your heart into worshipping, persuade it and do not force it. Engage it (in worshipping) when it is free and merry, except as regards the obligations enjoined upon you, for they should not be neglected and must be performed at the five times. Be on guard lest death comes down upon you while you have fled away from your Lord in search of worldly pleasure. Avoid the company of the wicked because vice adjoins vice. Regard Allah as great, and love His lovers. Keep off anger because it is one large army from Satan's armies; and that is an end to the matter.

وَلاَ تُسَافِرْ فِي يَوْمِ جُمُعَة حَتّى تَشْهَدَ الصَّلاَةَ إِلاَّ فَاصِلاً فِي سَبِيلِ اللهِ، أَوْ فِي أَمْر تُعْذَرُ بِهِ. وَأَطِعِ اللهَ فِي جُمَلِ أُمُورِكَ، فَإِنَّ طَاعَةَ اللهِ فَاضِلَةٌ عَلَى مَا سِوَاهَا. وَخَادِعْ نَفْسَكَ فِي الْعِبَادَةِ، وَارْفُقْ بِهَا وَلاَ تَقْهَرْهَا، وَخُذْ عَفْوَهَا وَنَشَاطَهَا، إِلاَّ مَا كَانَ مَكْتُوباً عَلَيْكَ مِنَ الْفَرِيضَةِ، فَإِنَّهُ لاَ بُدَّ مِنْ قَضَائِهَا وتَعَاهُدِهَا عِنْدَ مَحَلِّها. وَإِيَّاكَ أَنْ يَنْزِلَ بِكَ الْمَوْتُ وَأَنْتَ آبِقٌ(1) مِنْ رَبِّكَ فِي طَلَبِ الدُّنْيَا، وَإِيَّاكَ وَمُصَاحَبَةَ الْفُسَّاقِ، فَإِنَّ الشَّرَّ بِالشَّرِّ مُلْحَقٌ. وَوَقِّرِ اللهَ، وَأَحْبِبْ أَحِبَّاءَهُ، وَاحْذَرِ الْغَضَبَ، فَإِنَّهُ جُنْدٌ عَظِيمٌ مِنْ جُنُودِ إِبْلِيسَ، وَالسَّلاَمُ

Letter 70: To Sahl ibn Hunayf al-Ansari

To Sahl ibn Hunayf al-Ansari, his Governor of Medina about certain persons in Medina who had gone over to Mu`awiyah

ومن كتاب له (عليه السلام)

إلى سهل بن حُنَيف الانصاري

وهو عامله على المدينه، في معنى قوم من أهلها لحقوا بمعاوية

Now, I have come to know that certain persons from your side are stealthily going over to Mu`awiyah. Do not feel sorry for their numbers so lost to you or for their help of which you are deprived. It is enough that they have gone into misguidance and you have been relieved of them. They are running away from guidance and truth and advancing towards blindness and ignorance. They are seekers of this world and are proceeding to it and are leaping towards it. They have known justice, seen it, heard it and appreciated it. They have realized that here, to us, all men are equal in the matter of right. Therefore, they ran away to selfishness and partiality. Let them remain remote and far away.

أَمَّا بَعْدُ، فَقَدْ بَلَغَنِي أَنَّ رِجَالاً مِمَّنْ قِبَلَكَ يَتَسَلَّلُونَ إِلَى مُعَاوِيَةَ، فَلاَ تَأْسَفْ عَلَى مَا يَفُوتُكَ مِنْ عَدَدِهِمْ، وَيَذْهَبُ عَنْكَ مِنْ مَدَدِهِمْ، فَكَفى لَهُمْ غَيّاً، وَلَكَ مِنْهُمْ شَافِياً، فِرَارُهُمْ مِنَ الْهُدَى والْحَقِّ، وَإِيضَاعُهُمْ إِلَى الْعَمَى وَالْجَهْلِ، وَإِنَّمَا هُمْ أَهْلُ دُنْيَا مُقْبِلُونَ عَلَيْهَا، وَمُهْطِعُونَ إِلَيْهَا، قَدْ عَرَفُوا الْعَدْلَ وَرَأَوْهُ، وَسَمِعُوهُ وَ وَعَوْهُ، وَعَلِمُوا أَنَّ النَّاسَ عِنْدَنَا فِي الْحَقِّ أُسْوَةٌ، فَهَرَبُوا إِلَى الاْثَرَةِ، فَبُعْداً لَهُمْ وَسُحْقاً !

By Allah, surely they have not gone away from oppression and joined justice. In this matter, we only desire Allah to resolve for us its hardships and to level for us its uneveness, if Allah wills; and that is an end to the matter.

إِنَّهُمْ ـ وَاللهِ ـ لَمْ يَنْفِرُوا مِنْ جَوْر، وَلَمْ يَلْحَقُوا بِعَدْل، وَإِنَّا لَنَطْمَعُ فِي هذَا الاْمْرِ أَنْ يُذَلِّلَ اللهُ لَنَا صَعْبَهُ،يُسَهِّلَ لَنَا حَزْنَهُ، إِنْ شَاءَ اللهُ، وَالسَّلاَمُ علَيْكَ

Letter 71: To al-Mundhir ibn Jarud al-`Abdi

To al-Mundhir ibn Jarud al-`Abdi who had misappropriated certain things given into his administrative charge

ومن كتاب له (عليه السلام)

إلى المنذر بن الجارود العَبْدي

وقد خان في بعض ما ولاّه من أعماله

Now, the good behaviour of your father deceived me about you and I thought that you would follow his way and tread in his path. But according to what has reached me about you, you are not giving up following your passions and are not retaining any provision for the next world. You are making this world by ruining your next life, and doing good to your kinsmen by cutting yourself off from religion.

أَمَّا بَعْدُ، فَإِنَّ صَلاَحَ أَبِيكَ غَرَّنِي مِنْكَ، وَظَنَنْتُ أَنَّكَ تَتَّبِعُ هَدْيَهُ، وَتَسْلُكُ سَبِيلَهُ، فَإِذَا أَنْتَ فِيَما رُقِّيَ إِلَيَّ عَنْكَ لاَتَدَعُ لِهَوَاكَ انْقِيَاداً، وَلاَ تُبْقِي لاِخِرَتِكَ عَتَاداً، تَعْمُرُ دُنْيَاكَ بَخَرَابِ آخِرَتِكَ، وَتَصِلُ عَشِيرَتَكَ بِقَطِيعَةِ دِينِكَ

If what has reached me about you is correct, then the camel of your family and the strap of your shoe is better than yourself. A man with qualities like yours is not fit to close a hole in the ground, nor for performing any deed, nor for increasing his position, nor for taking him as a partner in any trust, nor for trusting him against misappropriation. Therefore, proceed to me as soon as this letter of mine reaches you if Allah so wills.

وَلَئِنْ كَانَ مَا بَلَغَنِي عَنْكَ حَقّاً، لَجَمَلُ أَهْلِكَ وَشِسْعُ نَعْلِكَ خَيْرٌ مِنْكَ، وَمَنْ كَانَ بِصِفَتِكَ فَلَيْسَ بِأَهْل أَنْ يُسَدَّ بِهِ ثَغْرٌ، أَوْ يُنْفَذَ بِهِ أَمْرٌ، أَوْ يُعْلَى لَهُ قَدْرٌ، أَوْ يُشْرَكَ فِي أَمَانَة، أَوْ يُؤْمَنَ عَلَى خِيَانَة. فَأقْبِلْ إِلَيَّ حِينَ يَصِلُ إِلَيْكَ كِتَابِي هذَا إِنْ شَاءَ اللهُ

As-Sayyid ar-Radi says: al-Mundhir ibn Jarud al-`Abdi is he about whom Amir al-mu'minin (peace be upon him) said that:

He looks very often at his shoulders, feels proud in his garments (appearance) and frequently blows away (dust) from his shoes.

قال السيد الرضي: وَالمنذر هذا هو الذي قال فيه أميرالمؤمنين (عليه السلام): إنه لنظّارٌ في عِطْفَيْهِ، مُختالٌ في بُرْدَيْه، تَفّالٌ في شِرَاكَيْهِ

Letter 72: To `Abdullah ibn al-`Abbas

ومن كتاب له (عليه السلام)

إلى عبدالله بن العباس

Now, you cannot go farther than the limit of your life, nor can you be given a livelihood which is not for you. Remember that this life consists of two days - a day for you and a day against you, and that the world is a house (changing) authorities. Whatever in it is for you will come to you despite your weakness; and whatever in it turns against you cannot be brought back despite your strength.

أَمَّا بَعْدُ، فَإِنَّكَ لَسْتَ بِسَابِق أَجَلَكَ، وَلاَ مَرْزوُق مَا لَيْسَ لَكَ. وَاعْلَمْ بِأنَّ الدَّهْرَ يَوْمَانِ: يَوْمٌ لَكَ وَيَوْمٌ عَلَيْكَ، وَأَنَّ الدُّنْيَا دَارُ دُوَل، فَمَا كَانَ مِنْهَا لَكَ أَتَاكَ عَلَى ضَعْفِكَ، وَمَا كَانَ مِنْهَا عَلَيْكَ لَمْ تَدْفَعْهُ بقُوَّتِكَ

Letter 73: To Mu'awiyah

ومن كتاب له (عليه السلام)

إلى معاوية

Now, (in) exchanging replies and listening to your letters my view has been weak and my perception has been mistaken. When you refer your demands to me and expect me to send you written replies, you are like one who is in deep slumber while his dreams contradict him, or one who stands perplexed and overwhelmed, not knowing whether whatever comes to him is for him or against him.

You are not such a man but he is (to some extent) like you (as you are worse than him). I swear by Allah that, had it not been for (my) giving you time, you would have faced from me catastrophe that would have crushed the bones and removed the flesh. Know that Satan has prevented you from turning to good actions and listening to the words of counsels. Peace be upon those who deserve it.

أَمَّا بَعْدُ، فَإِنِّي عَلَى التَّرَدُّدِ فِي جَوَابِكَ، وَالاسْتِماعِ إِلَى كِتَابِكَ، لَمُوَهِّنٌ رَأْيِي، وَمُخَطِّىءٌ فِرَاسَتي. وَإِنَّكَ إِذْ تُحَاوِلُنِي الاْمُورَ وَتُرَاجِعُنِي السُّطُورَ، كَالْمُسْتَثْقِلِ النَّائِمِ تَكْذِبُهُ أَحَلاَمُهُ، وَالْمُتَحَيِّرِ الْقَائِمِ يَبْهَظُهُ مَقَامُهُ، لاَ يَدْرِي أَلَهُ مَا يَأَتِي أَمْ عَلَيْهِ، وَلَسْتَ بِهِ، غَيْرَ أَنَّهُ بِكَ شَبِيهٌ. وَأُقْسِمُ بِاللهِ لَوْ لاَ بَعْضُ الاْسْتِبْقَاءِ لَوَصَلَتْ إِلَيْكَ مِنِّي قَوَارِعُ، تَقْرَعُ الْعَظْم، وَتَهْلِسُ اللَّحْمَ! وَاعْلَمْ أَنَّ الشَّيْطَانَ قَدْ ثَبَّطَكَ عَنْ أَنْ تُرَاجِعَ أَحْسَنَ أُمُورِكَ، وَتَأْذَنَ لِمَقَالِ نَصِيحَتِكَ، وَالسَّلاَمُ لاِهْلِهِ

Letter 74: A treaty which Imam Ali (a) has worded for the Bani Rabi'a tribe and the Yemenites to agree upon

Written by Amir al-mu'minin as a protocol between the tribes of Rabi`ah and the people of Yemen. Taken from the writing of Hisham ibn (Muhammad) al-Kalbi

وَمن حلْف كتبه (عليه السلام)

بين اليمن وربيعة

نُقل من خط هشام بن الكلبي

This indenture contains what the people of Yemen, including the townsmen and nomads, and the tribes of Rabi`ah, including the townsmen and nomads, have agreed upon: that they will adhere to the Book of Allah, will call to it and order according to it and will respond to whoever calls to it and orders according to it. They will not sell it for any price nor accept any alternative for it. They will join hands against anyone who opposes it and abandons it. They will help one another. Their voice will be one. They will not break their pledge on account of the rebuke of a rebuker, the wrath of an angry person, the humiliating treatment of one group to the other, or the use of abusive terms by one party against the other.

هذَا مَا اجْتَمَعَ عَلَيْهِ أَهْل الْـيَمَنِ حَاضِرُهَا وَبَادِيهَا، وَرَبِيعَةُ حَاضِرُهَا وَبَادِيهَا: أَنَّهُمْ عَلَى كِتَابِ اللهِ يَدْعُونَ إِلَيْهِ، وَيَأْمُرُونَ بِهِ، وَيُجِيبُونَ مَنْ دَعَا إِلَيْهِ وَأَمَرَ بِهِ، لاَ يَشْتَرُونَ بِهِ ثَمَناً، وَلاَ يَرْضَوْنَ بِهِ بَدَلاً، وَأَنَّهُمْ يَدٌ وَاحِدَةٌ عَلَى مَنْ خَالَفَ ذَلِكَ وَتَرَكَهُ، أَنْصَارٌ بَعْضُهُمْ لِبَعْض، دَعْوَتُهُمْ وَاحِدَةٌ، لاَيَنْقُضُونَ عَهْدَهُمْ لِمَعْتَبَةِ عَاتِب، وَلاَ لِغَضَبِ غَاضِب، وَلاَ لاِسْتِذْلاَلِ قَوْم قَوْماً، وَلاَ لِمَسَبَّة ِ قَوْم قَوْماً !

This pledge is binding on those of them who are present and those of them who are absent; those of them who are forbearing and those of them who are foolish; those of them who are learned and those of them who are ignorant. Along with this the pledge of Allah is also binding on them, and the pledge of Allah is to be accounted for.

عَلَى ذلِكَ شَاهِدُهُمْ وَغَائِبُهُمْ، وَسَفِيهُهُمْ وَعَالِمُهُمْ، وَحَلِيمُهُمْ وَجَاهِلُهُمْ. ثُمَّ إِنَّ عَلَيْهِمْ بِذلِكَ عَهْدَ اللهِ وَمِيثَاقَهُ، إنَّ عَهْدَ اللهِ كَانَ مسْؤولاً

Written by: `Ali ibn Abi Talib.

و كتب: علي بن أبي طالب

Letter 75: To Mu`awiyah, soon after Amir al-mu'minin was sworn in

After the Muslims took oath of allegiance to Imam Ali (a), he wrote the following letter to Mu'awiya. (Muhammad ibn `Umar) al-Waqidi has mentioned this in his "Kitab al-Jamal"

ومن كتاب له (عليه السلام)

إلى معاوية في أول ما بويع له بالخلافه

ذكره الواقدي في كتاب الجمل

From the servant of Allah, `Ali Amir al-mu'minin to Mu`awiyah son of Abu Sufyan:

مِنْ عَبْدِ اللهِ عَلِيّ أَمِيرِالْمُؤْمِنِينَ إِلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ :

Now, you are aware of my excuses before you people and my shunning you till that happened which was inevitable and which could not be prevented. The stroy is long and much is to be said. What was to pass has passed and what was to come has come. Therefore, secure (my) allegiance from those who are with you and come in a deputation of your people to me; and that is an end to the matter.

أَمَّا بَعْدُ، فَقَدْ عَلِمْتَ إِعْذَارِي فِيكُمْ، وَإِعْرَاضِي عَنْكُمْ، حَتَّى كَانَ مَا لاَ بُدَّ مِنْهُ وَلاَ دَفْعَ لَهُ، وَالْحَدِيثُ طَوِيلٌ، وَالْكَلاَمُ كَثِيرٌ، وَقَدْ أَدْبَرَ مَا أَدْبَرَ، وَأَقْبَلَ مَا أَقْبَلَ، فَبَايِعْ مَنْ قِبَلَكَ، وَأَقْبِلْ إِلَيَّ فِي وَفْد مِنْ أَصْحَابِكَ، وَالسَّلاَمُ

Letter 76: Instructions to Abdullah b. Abbas when he sent him as his representative to Basra

Given to `Abdullah ibn al-`Abbas at the time of his appoint ment as his Governor of Basrah

ومن وصية له (عليه السلام)

لعبد الله بن العباس عند استخلافه إياه على البصرة

Meet people with a broad face, allow them free audience and pass generous orders. Avoid anger because it is a augury of Satan. Remember that whatever takes you near Allah takes you away from the Fire (of Hell), and whatever takes you away from Allah takes you near the Fire.

سَعِ النَّاسَ بِوَجْهِكَ وَمَجْلِسِكَ وَحُكْمِكَ، وإِيَّاكَ وَالْغَضَبَ فَإِنَّهُ طَيْرَةٌ مِنَ الشَّيْطَانِ. وَاعْلَمْ أَنَّ مَا قَرَّبَكَ مِنَ اللهِ يُبَاعِدُكَ مِنْ النَّارِ، وَمَا بَاعَدَكَ مِنَ اللهِ يُقَرِّبُكَ مِنَ النَّارِ

Letter 77: Instructions to Abdullah b. Abbas

Instructions given to `Abdullah ibn al-`Abbas, at the time of his being deputed to confront the Kharijites

ومن وصيته (عليه السلام) لَهُ

لما بعثه للا حتجاج على الخوارج

Do not argue with them by the Qur'an because the Qur'an has many faces. You would say your own and they would say their own; but argue with them by the sunnah, because they cannot find escape from it.

لاَ تُخَاصِمْهُمْ بِالْقُرْآنِ، فَإِنَّ الْقُرْآنَ حَمَّالٌ ذُو وُجُوه، تَقُولُ وَيَقُولُونَ، وَلكِنْ حاجّهُمْ بالسُّنَّةِ، فَإِنَّهُمْ لَنْ يَجِدُوا عَنْهَا مَحِيصاً