Alhassanain(p) Network for Heritage and Islamic Thought

A Group of His letters, sermons, Pledges and Advices

The worship of free men

His wonderful speech on the meaning of worship

A group of people worshipped Allah out of desire for reward surely, that is the worship of traders! Another group worshipped Allah out of fear, that is the worship of slaves! Still another group worshipped Allah out of gratefulness, this is the worship of free men!

O’ People

A sermon in Al-Maddinah

Monopolizing is the medium of toil; miserliness is an incen-tive to stumbling into sins; greediness gathers the whole of evil vices.

O’ people, there is no treasure more useful than knowledge no honour higher than tolerance, no evil worse than falsehood, and no absent closer than death!

O’ people, he who sees his own defects abstains from looking into other’s defects; he who draws out the sword of aggression is killed with it; he who digs a well falls in it; he who forgets his slips enlarges other’s slips; he who gets astonished with his view strays; he who dispenses his mind lapsed, and he who prides on people is humiliated.

Through change of circumstances the mettle of men is known. Days reveal hidden secrets. It is enough for your own refinement that you abstain from what you dislike of others’ he who scrutinized opinions understands the pitfalls. Love is a gained kinship your brother owes you a right like you owe him; no one gets anything unless he loses something else; there is a foodstuff for every living creature; there is an eater for every grain, and you are the foodstuff of death.

O’ people, beware of cheating, since it is of the charac-teristics of ignoble people. Purifying the act is more hard than the act. Purifying the intention of perversion it is more hard to the doers than long jihad (struggle). How impossible! Had it not been for piety I would have been the most cunning of all Arabs.

You have to stick to the word of right in time of conten-tedness and anger; you have to stick to justice with friend and enemy; you have to stick to contentedness in hardship and well-being. Whoever leaves desire is free. Man’s vanity of himself is a proof of his weak mind. The worst provision for the Day of Judgement is aggression on Allah’s slaves.

O’ Abu Dharr

Imam speech to the great companion of the prophet Abu Dharr Al-Ghifari when the third Caliph exiled him to Al-Rabadhah; it is a deserted place close to Medina, and he sent someone calling to people: “Know that no one should speak to Abu Dharr nor see him off”! people avoided him then except Ibn Abi Talib, his brother Aqeel, his sons Al-Hassan and Al-Hussain and Ammar:

O’ Abu Dharr! You felt angry for the sake of Allah therefore have hope in His reward for the sake of whom you felt angry. The people have feared you for their present life and you feared them for your religion. Then leave to them that for which they have feared you and ran away with what you have feared them for. How needy are they for what you have deprived them of and how needless you are to what they are deprived you of. Even if these skies and earth were closed to someone then he feared Allah, then Allah would open an exit for him. Don’t be amused but at rightfulness and don’t feel an aversion but for wrong-fulness. If you had accepted their worldly earnings they would have loved you and if you had gnawed at it they would have felt secure of you.

Whenever someone feels secure

In a letter to Salman Al-Farisi before Imam’s Caliphate

And be the most amused by it - this world - the most catious of it, for its admirer whenever he is assured of happiness it drives it away to an adversity.

O’ prophet of Allah, peace be upon you

In a speech said on the occasion of the burial of the Supreme Lady Fatimah

O’ prophet of Allah, greeting to you from me and from your daughter who is residenet in your neighbourhood and who has hastened to succeed you. O’ prophet of Allah, my patience about your purified daughter has been exhausted, and my power of endurance has weakened, except that I have ground for conso-lation in having endured the great hardship and heart-rending event of your separation. As to my grief it is eternal, and as to my night I am sleepless till Allah chooses for me the abode in which you are now residing.

The Best and the Worst of People

When people went to him and complained to him of what had angered them with Uthman bin Affan, and asked him to speak to the third Caliph and to admonish him for their sake. He went to see him and said:

The people are behind me and they have made me an ambassador between you and themselves; but, by Allah, I do not know what to say to you. I know nothing which you do not know, nor can I lead you to any matter of which are you not aware. You certainly know what we know, we have not come to know anything before you which we could tell you; nor did we learn anything in secret which we should convey to you. You have seen as we have seen and you have heard as we have heard... Then (fear) Allah and have mercy with yourself; for, by Allah, you are not being shown anything of which you are blind, the ways are clear. You should know that the best of Allah’s slaves, before Allah is a just Imam who has been guided and guides others. the worst man before Allah is an arbitrary Imam who has gone astray and through whom others have gone. I heard the messenger of Allah saying: “On the Day of Judgement the oppressive Imam will be brought without anyone to support him or anyone to advance excuses on his behalf, and then he will be thrown into hell where he will rotate as a hand-mill rotates then he will be confined to its bottom.”

I appeal to you by Allah that you should not be the killed Imam of this nation because it has bean said that “An Imam of this nation will be killed after which killing and fighting will be made open for them till the Day of Judgement, and he will confuse their matters and spread troubles over them. As a result, they will not distinguish right from wrong. They will surge like waves and would be utterly misled.” You should not be like goaded animals for Marwan drives you wherever he likes, after your seniority of age and expiration of life.

He Appropriated (Wealth) and did it excessively

About the assassination of Uthman

If I had ordered his assassination I should have been his killer, but if I had forbidden others to kill him I would be unable to diagnose my responsibility he who helped him cannot now say that Uthman has been let down by Whom I am better than him and that who had let him down can not say Uthman has been helped by whom better than me. I am putting before you his case. He appropriated (wealth) and did it excessively you have burst out in anger and committed excess too. Allah has a practical verdict in both the appropriator and the impatient rebel.

I am like anyone of you

When people decided to swear allegiance at Imam’s hands, after Uthman’s murder.

Leave me and seek someone else. We are facing a matter which has (several) faces and colours, which neither hearts can stand nor intelligence can endure, horizons have clouded over the right path changed in symptoms. You should know that if I respond to you I would lead you towards what I know and would not listen to whatever one may say or admonish. If you leave me then I am like anyone of you perhaps I would be the most obedient to whom you make in charge of your affairs. I am better for you as a counsellor than a leader.

The right cannot be invalidated by Anything

Delivered the second day after people had sworn allegiance to him about what he sends back from the lands that had been taken by Uthman, and the money which Uthman had given from the public funds:

O’ people, surely I am one of you, I have what you have, and what is your duty is mine. Know that every land Uthman has granted, and whatever money he had given from the public funds, should be resumed to the public funds because the old right cannot be invalidated by anything. By Allah, even if I find that by such money have been married or slave-maids have been purchased I would resume it, because there is a wideness in justice, and he who finds it hard to practice justice should find it harder to deal with prejudice.

O’ people, some men of you tomorrow who are engaged in this world enjoyments, then possessed the estate, waded into rivers, rode on horses and purchased enslaved maids, if I prevented them from what they are doing and set right their rights which they know, should not say: “Ibn Abi Talib had deprived as of our rights! Know that whoever man of the Muhajirin (immigrants) and Ansar (supporters) of the com-panions of the Messenger of Allah sees that he has a better dignity than others because of his companionship, then the priority tomorrow is with Allah since you are slaves of Allah and money is Allah’s money and it is divided among you equally, and there is no priority for one to another.

Low persons Become High

Delivered when allegiance was sworn to him at Medina

You should know that the same troubles have returned to you which existed when the prophet was first sent. By Allah who sent the prophet - Peace be upon him - with faith and truth you will be severely sifted, bitterly shaken as in putting the food in a boiling cooking pot till your low becomes high and your high becomes low, some of those who had been left behind would precede and some of those who had preceded would become backward. By Allah, I have not concealed a single word or spoken any lie. Beware that sins are like unruly horses on which their riders have been placed and their reins have been let loose so that they would break with them into Hell. Beware that piety is like trained horses on whom their riders have been placed with their reins in their hands, so that they would take the riders to Heaven. It is a right and a wrong and everyone of them has its followers. He who claims perishes, and he who slanders disappointed. He who opposes right frankly perishes. It is enough ignorance for one that he doesn’t know his extent. Hide yourself in your houses and reform yourselves. Repentance is at your back. One should not praise but his creator and shouldn’t blame but himself.

May Allah forgive your past sins

Delivered after Uthman’s murder, and the beginins of his Caliphate

O’ people surely this world deceives him who longs for it and who leans to it. It does not consider him who competes with others to obtain it and overpowers him who overpowers it. By Allah, no people are deprived of the lively pleasures of life after enjoying them, except as a result of sins committed by them, because certainly Allah is not unjust to His slaves. If people, when calamities befall them and pleasures depart from them, they turn towards Allah with true intention and distracted hearts, He will return them every thing that has fled from them and reform all their corrupted concerns, I fear that you are in a period of examination. In the past there had been matters in which you deflected, and in my view you were not worthy of admiration; but if you return to the right path you would be happy. I have only to strive; but if I want to say, I could say, may Allah forgive your past sins!

The Bribe

Delivered to the army officers when he became the Caliph

Now, what ruined those before you was that they deprived people their rights so people had to purchase it (by bribes), and they practiced wrong against them, then they patterned after them.

If you do not Remain righteous

To the officers of his army

Now, it is obligatory on an officer that the distinction he achieves, or the wealth with which he has been exclusively endowed, should not make him change his behaviour towards his subject, and that the riches Allah has bestowed on him should increase him nearness to his people and kindness to his brethren.

Beware, that you have a right on me that I should not delay the fulfillment of any of your rights, and that for me all of you should be equal in rights. When I do all this, it becomes obligatory on you to thank Allah for this bounty and to obey me, and you should not hold back when I call you, nor waste any chance of reform good acts, and you should plunge into adventures for the sake of right. If you do not remain righteous in this, there will be no one of you more humiliated in my view than the one who has deviated, and then I will increase the punishment for him, and he will not find any excuse to avoid this punishment.

Behave Justly with people

To his collectors of land tax

Treat people justly in discharging the rights you owe them and act with endurance with regard to their needs, because you are the treasurers of the people and agents of the nation. For the collection of tax (Kharaj) from people do not oblige them sell their winter or summer clothes, not their cattle with which they work. Do not whip anyone for the sake of one dirham. Do not touch the property of any person, whether he is one who prays (a Muslim), or a protected covenantor.

Do I seek victory by unjustice

When he was admonished for prac-ticing equality in the destribution (of shares).

Do you ask me to seek victory by oppressing those over whom I have been appointed? By Allah, I won’t do so as long as the world goes on, and as long as one star leads another in the sky. If it has been my property, I would have distributed it equally among them, then how it would be when the property is that of Allah. Beware; certainly giving wealth in other than its right is a wastefulness and lavishness.

People are equal in the right

After swearing alleginace to Imam, Talhah and Al-Zubayr complained to him that he had not consulted them or sought their assistance in the affairs:

You have been angry of a small matter and left aside big ones. Can you tell me of a thing wherein you have a right of which I have deprived you? Or a share which was due to you I have held away from you, or any Muslim who has laid any claim before me and I have been unable to decide it or been ignorant of it, or mistakened its category?

By Allah, I had no desire for the Caliphate nor any interest in government, but you yourselves invited me to it. When the caliphate came to me, I looked into the Book of Allah; I did not need your view or the view point of anyone else, nor has I ignored any judgement so that I ought to have consulted you or my Muslim brethren. If it were so I would not have turned away from you or from others.

As regards to your mentioning question of equality, this is a matter in which I have not taken a decision by my own opinion, nor have I done it by my desire. But I have found, and you too found, that whatever the prophet brought had been finished with. Therefor, I felt no need to turn towards you about what Allah had been finished with its sectioning. May Allah lead our hearts and yours towards righteousness and may He grant us and you patience, May Allah have mercy on whom he seas a right and helps to get it, or that who found a wrong and rejected it!

To the parties of (the Battle of) Al-Jamal

A letter sent to Talhah, Al-Zubayer, and Aai’shah before the Battle of Jamal

From the slave of Allah, Ali, the Commander of the Faithful, to Talhah, Al-Zubayer, you have known that I did not want the allegiance till I was compelled to it; and both of you were among those who accepted my homage. If you have paid homage obedi-ently, and if you have paid homage to me reluctantly, you have certainly given me the excuse to deal with you for action, by showing your obedience and concealing you disobedience.

And you, o’ Talhah, chief of Muhajirin (immigrants), and you, o’ Zubaryer, the knight of Quraysh: your repulsing this mat-ter before entering into it would have been easier than getting out of it after having accepted it.

And you, o’ Aai’shah, you went out of your house disobeying Allah and His messenger seeking a concern of whose responsibility you are free. You claim that you want to reform peoples’ relations. Tell me what have women to do with the leading of armies and challenging men!? You requested, as you claimed, Uthman’s blood, and Uthman is one of Banu Umayiah while you are from Taim. Then, yesterday, you were saying before a group of the prophet’s companions: “Kill Na’athal (i.e Uthman), may Allah kill him as he has become a disbeliever!”, then you are, today, demanding his blood! Fear Allah and return to your house, and drop your veil on yourself. Wassalam.

Come out of your Den

His letter to Abu Musa Al-Ashari, his Governor of kufa, when he learned that he was dissuading the people of Kufa joining the battle of Jamal.

From the slave of Allah, Amir Al-Mu’minin to Abdullah bin Qays:

Now, I have come to know of words uttered by you which go in your favour as well as against you. So, when my messenger reaches you prepare yourself and get ready, come out of your den and call those who are with you.

Set your mind in order, take a grip on your affairs and acquire your share. If you do not like it then go away to where neither you are welcomed nor can you find a salvation.

By Allah, it is a matter of right with a rightful person and I do not care about what heretics do!

The Clear Argument

When Imam approached Basrah an Arab met him - He is known as Kulayb Al-Jarmi - and spoke to him, as he had been sent to him by some people of Basrah to enquire from him on their behalf his position vis-à-vis the people of Jamal. Imam explained to him his position with respect to them, from which he was convinced that Amir Al-Mu’minin was in the right. Then Imam asked him to swear allegiance, but he replied “I am just a messenger of some people and shouldn’t do any thing till I return to them.” Upon this Imam said this wonderful saying:

Suppose that those who have sent you as a forerunner to search out a rain-fed area for them, and your return to them and apprise them of herbage and water but they disagree with you and went towards dry and barren land, what would you do then?

He said: I would leave them and go towards herbage and water. Imam said: So then strech forth your hand.

This man said: By Allah, by such a clear argument I could not refrain from swearing allegiance to Amir Al-Mu’minin.

And at one time, Imam was asked: with what thing you have overcame your mated challengers? He answered:

I have not encountered any man except he helped me to kill him.

He Tried to Creat Misunderstanding from his speech, rich with logic, on Talhah and his attitude towards Uthman’s case, before and after his murder.

As for me, I would never be threatened with fighting or be frightened of striking. By Allah Talhah has not hastened to draw his sword to avenge Uthman’s blood except for fear that the demand for Uthman’s blood be made against himself because the people’s idea in this matter is about him, and, in fact, he was the most anxious among them for his killing. Therefore he has tried to create misunderstanding by collecting forces in order to confuse the matter and to create doubt.

By Allah, he did not act in either of three ways about Uthman. If the son of Affan has been in the wrong, as Talhah was claiming he had to support his murderers or resist his suppo-rters. If Uthman has been the victim of oppression, then Talhah should have been among those who were keeping (the assaulters) away from him and of those who defended him and can’t be blamed. If he was in doubt about these two states, then he had to leave him and sit aside leaving the men with him. But he has not adopted any of these three ways, and came out with a matter whose category couldn’t be known, and its excuses are not free from blame.

I am their same challenger

Abdullah bin Abbas said that: I came to Amir Al-Mu’minin at Dhiqar and saw that he was stitching his shoe. Then, Amir Al-Mu’minin said to me: ‘What is the worth of this shoe?’ I said: “It has no value now”. He then said: “By Allah, it is more dear to me than your leadership but to establish a righ and ward off a wrong”. Then, he came out and delivered this speech:

I has not shown weakness or cowardice. My present march is also like those. I shall certainly pierce the wrong till right comes out of its side. What have I got to do with Quraysh? By Allah, I have fought them when they were infidels verily I shall fight them when they have been misled. I am their same challenger yesterday and today.

To What I has to Responded?

From a speech about those involved in the issue of the camel battle:

Beware! Satan has certainly instigated his party and has collected his army in order that oppression return to its places, and wrong may occupy its position. By Allah they have not blamed me for a certain atrocity nor have they dealed justly between me and themselves. They are demanding a right which they have abandoned, and a blood that they have shed. If I has been a partner with them in it then they too have their share of it. But if they have been charged with the authority of demanding the blood but me the liability is no another place but to them. Their biggest argument (against me) is - really - against themselves.

How disappointed is this challenger (of battle)? whom he has challenged? And for what I have to responded? I am satisfied with Allah’s argument against them and His knowing of them. If they refuse (to obey) I will offer them the edge of the sword which is an enough curer of wrong and a deffender of right. It is strange of them to send me a word to come out for challenging spear-fighting and to be patient for combat with swords. May the mourning women mourn over them I have not been to be frightened by fighting nor threatened by clashing. I enjoy full certainty of belief in my creator, I am not suspecious of my religon.

In a Deep area of sea

Condemning the people of Basrah after the battle of Jamal “camel”

You have been the army of a woman and the follower of a quadruped. It grumbled you responded, and it was wounded you fled away. You morals are mean low, and your pledge is broken. Your religion is hypocrisy. Your water is bitter. He who stays with you is pledged to his sins and he who forsakes you is suplemented with Allah’s mercy. By Allah your city would cer-tainly be drowned so much so that as though I see its mosque like the bosom of a bird in a deep area of sea.

They killed them in Captivity and by Treachery

from a sermon Describing the poeople of Jamal

they came out dragging the wife of the Messenger of Allah - the peace and blessing of Allah be upon him and his descendants - heading with her for Basrah so they imprisoned their women in their houses and showed the imprisoned of the Messenger of Allah to themselves and to others in an army in which there was not a single individual who had not offered me his obedience and sworn to me allegiance quite obediently, without any compulsion. Here in Basrah they approached my governor and treasurers of the public treasury and its other inhabitants. They killed some of them in captivity and others assassinatedly. By Allah, even if they had wilfully killed only one individual Muslim without any offense, I would have the right to kill all that army.

Those Who Fought Against Me

Describing the battle of Jamal

I was afflicted, at the battle of Jamal, by the most extremely brave of all people, and the most wealthy and granting the most obeyed among people, and the most deep in cunning and pride: I was afflictted by Al-Zubayer who had not turned his face at all, by Ya’la bin Munibah who carries funds on many camels and grants everyone thirty dinars and a horse so as to fight against me, and by Aai’shah who whenever she referred as such except that people follow her and by Talha whose bottom cannot be reached and whose cunning cannot be measured.

Dumb with speaking

Scolding his own companions in Kufa:

If Allah may respite the oppressor His catch would not spare him. He lie in wait for him on the passage of his way.

By Allah in whose hand my life lies, these people will overcome you not because they are more entitled to the right than you but because of their hastening towards the wrong of their leader and your slowness about my right. Nations are afraid of the oppression of their rulers while I fear the oppression of my subjects. I called upon you for war but you did not come. I made you hear but you did not listen. I called you secretly as well as openly, but you did not respond. I gave you sincere counsel, but you did not accept it. Are present people like absent ones and slaves like masters? I recite to you maxims but you turn away from them, and I preach to you with exhortaitons but you break up away from them. I rouse you for jihad against the people of revolt before I come to the end of my speech, I see you disperse like the sons of Saba. You return to your places and deceive one another to forget your maxims.

O’those whose bodies are present but their minds are absent and whose wishes are scattered. Whose rulers are afflicted with them your leader obeys Allah but you disobey him while the leader of the people of Syaria (Al-Sham) disobeys Allah but they obey him. By Allah, I wish Mu’ayiah exchange with me like dinars with dirhams. So that he takes from me ten of you and gives me one of them.

O’ people of Kufa, I have suffered from you in three things and two others: you are deaf in spite of having ears, dumb in spite of speaking, and blind in spite of having eyes. You are neither true supporters in combat nor dependable brothers in distress.

Do Not Revenge on an Enemy

A letter to Abdullah bin Abbas, his governor of Basrah. He had been treating Beni Tameem hardly as they were with Talhah and AL-Zubayr at Jamal. He exiled most of them. This became very hard for Imam Ali whose big heart refuses revenge. He wrote to Ibn Abbas, preventing him, blaming him, stating a fact we are thses days overlooking: the Head of the state is responsible as well for the actions of his officers whom the statesman appo-inted on people’s affairs he said:

Speek to them amically of this place pleased with good treatment and loosen the knots of fear from their hearts.

I have come to know of your strictness with Benu Tameem and your harshness to them. O’ Abu Al-Abbas, may Allah have mercy on you, keep yourself restrained in whatever you say or do, good or bad about your people, as we are partners in this. Strive to be according to my good impressions about you, do not change my opinion! About you towards weakness.

The Women

Delivered after Jamal on dispraising women

Beware of evil women and be on your guard even with those who are good. Do not obey them even in good thing least they may not crave for evils.

Bad Masters

About the mischief mongering of Banu Umayyah

Indeed the worst trial for you in my view is the trial of Banu Umayyah, because it is blind and dark. By Allah, you will find Banu Umayyah after me the worst masters for you, like the old unruly she-camel who bites with its mouth, beats with its fore-legs, kicks with its hind legs and refuses to be milked. They will remain over you till they wouldn’t leave one of you except who benefits them. their calamity will continue till you r revenging on them become like the revenge of the slave on his master or like the revenge of the fellower on his leader. Their trial will come to you distorted, ugly and frightful cut off pieces.

No Bricks nor Wollen Tents

Describing Banu Umayyah

By Allah, they would continue their sinful behaviour till they would not leave an unlawful act before Allah but they commit it and no knot of contract but they would loosen it, and till there would remain no house of bricks or of woolen tents but their oppression would enter it, and till the two weepers begin to cry, the weeper for his religion and the weeper for this world; and the revengful one of you on one of them would be like the revenge of a slave on his master, namely when he is present he obeys him, but when he is absent he backbites him!

A broad-pharynxed person

From a speech of him to his com-panions

Verily after me a person would overpower you with a broad mouth and a big belly. He swallows whatever he gets and craves for what he does not get! He would command you to abuse me and to renounce me. As for abusing, you do abuse me because that would mean purification for me and salvation for you. As regards renunciation, you should not renounce me because I have been born on the natural religion (Islam) and preceded to (accepting) faith and migrating.

Greediness of the Wealthy

A letter to Mu’ayiah which contain Imam’s right view to the wealthy people whose appetite for funds incre-ase when their properties increases.

So now, this world diverts man from other things. He who is devoted to it achieves nothing of it except it increases his greed and coveting for it. He who is devoted to it is not satisfied with what he gets of it to do without what he has not got. Eventually there is the separation from what he has amassed, and the undoing of what he twisted. If you had taken a lesson from the past you. Should have preserved what remained. Wassalaam.

With the right

Mu’ayiah wrote to Imam to grant him Al-Sham; so Imam wrote in reply to Mu’ayih’s letter:

As for your demand to grant you Al-Shaam, I cannot give you today what I have denied you yesterday. As regards your saying that the war has eaten up the Arabs save its last breath, you should know that he whom right has eaten up goes to Paradise and he whom wrong eaten up goes to Hell. As for our equality in war and in men, certainly you aren’t more sharp in doubt (of belief) than me in certainty (of belief).

The Carrier of Dates to Hajar

( [4] )

In reply also to Mu’awiyah

Now, your letter has reached me wherein you recall that Allah Has chosen Muhammad (s.w.a) for His religion and helped him by those companions who helped him, time has concealed from us something wonderful of you as you have started telling us of Allah’s favor for us and His bounties to us through our Prophet. In this matter you are like the person who carries dates to Hajar, or who challenges his own master to a duel in archery!

Then you have mentioned my attitude with Uthman, and in this matter you have the right to be answered because of your kinship with him. So (now tell me), which of us was more inimical to him and who had done more to bring about his killing; or who offered him his support but he asked him to sit down and stop him; or that whom he called for help but he relaxed and drew his death nearer to him till his fate overtook him? I wouldn’t offer my excuse for had been angry with him for certain action of his, for if my good counsel and guidance to him has been the sin then very often a person may be blamed without a sin.

Fear Allah

A letter to Mu’awiyah

Fear Allah in what you have and consider His right on you, and turn, and turn to understand what you are not excused to ignore. Your ego has pushed you towards evil, thrown you into pitfalls, driven you to destruction and made your paths rough.

You have Ruined A generation of people

A letter to Mu’awiyah

You have ruined a big generation of people whom you have deceived by your seduction, and have flung them into the currents of your sea where darkness had covered them and misgivings tossed them about. So they have strayed from the right path and turned back on their heels,. They withdrew backwards and depended on their ancesteries except some who returned of clear - sighted men.

The fraud of child

From a reply to a letter to Mu’awiyah

You have stated that I have killed Talhah and Al-Zubayr, forced A’ishah out of her house and invaded the two cities (Kufa and Basrah). This has been a matter with which you have no concern as you were absent nor do the apologize in it to you.

You have said a lot about Uthman’s murderers. You first join what the people have joined i.e pay ahomage then bring the charged people to trial before me and I shall settle the matter between you and them according to the Book of Allah, the Subliem. As to that at which you aim it is the intrigue to deceive the weaned child of milk by a nipple.

Glory be to God how strange O’ Mu’awiyah

A letter to Mu’awiyah

Glory be to God! How keen do you cling to fabricated desires with ignoring the facts. As regards your prolonging the dispute about Uthman’s murder certainly you have defended Uthman when it was really your own assistance and you forsook him when the defence was his, Wassalam.

He Deceives and Commits Evils

Describing his conduct and that of Mu’awiyah

By Allah, Mu’awiyah is not more cunning that I but he betrays and commits evil deeds. If I don’t hate deceit I would be the most cunning of all men.

The Price of Swearing Allegiance

He did not swear allegiance till he put a condition that he would pay him its price. The hand of this purchaser may not be successful and the contact of the seller may face disgrace. Now you should take up arms for war and arrange equipment for it.

Eaters of bribe

A letter, whose some meaning has been mentioned, sent to a group of his companions:

You but are fighting the eaters of bribe, the salves of this world, hereies and fabrications I have been known that the son of the whore (Amru bin Al-Aa’s) did not swear allegiance to Mu’a-wiyah till he got him agree that he would pay him a bribe which is the greatest of all what is at his hands of authority. May the hand of this seller, of his religion by his world, be empty. May the hand of this purchaser the support of a treacherous, wicked man by people’s money, be soiled with earth. (i.e. become poor).

You have Ruined Your this and the next World

To Amru bin Al-A’as when he accede to Mu’awiyah

You have surely made your religion subservient to this worldly seekings of a man whose misguidance is apparent and whose veil had been torn away. Nobleman is disgraced by his company and prudent is befooled by his associaiton. You have followed in his steps seeking his surplus like the dog that follows the lion resorting to his paws and waiting for whatever remnants of his prey fall down to him. Thus, you have ruined your this world as well as the next life, although if you had stuck to the right, you would have got what you were after. If Allah grants me power over you and Ibn Abi Sufyan (Mu’awiyah) I shall penalize you for what you have done.

I shall Inflict Upon you

A letter to Ziyad ibna Abeeh, his governor of Basrah

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

Enjoying Comforts

From A letter to Ziyad ibna Abeeh too:

Do you expect that Allah may give you the reward of humble person while you yourself vainglorious in His view? And do you hope that He may give you the reward of those practising charity while you enjoy comforts and deny them to the weak people and widows? Certainly man is awarded according to what he has done and meets what he has sent forward.

Beware of Mu’awiyah

From A letter to Ziyad ibn Abih when Imam knew that Mu’awiyah had written to Ziyad to deceive him to attach him to himself in kinship.

I have learnt that Mu’awyiah has written to you to deceive your wit and blunt your sharpness. You should be on guard against him because he is ths Satan who approaches the believer from the front and from the back, from the right and from the left, to break into his inadvertance and overcome his intelligence.

All men to us are Equal

A letter to Sahl ibn Hunayf Al-Ansari, his Governor of Medina, about certain persons who had accede to Mu’awyiah

Now, I have come to know that certain persons from your side are stealthily acceding to Mu’awyiah. Do not feel sorry for their numbers and what you lose of their help. It is enough for them that they have gone into misguidance and for you that you have been relieved of them. They have known justice, seen it, heard and perceived it. They have realized here that, to us, all men are equal in the matter of right. Therefore, they ran away to selfishness and partiality. So, away with them and let them far away. By Allah, they have surely not fled from an oppression nor do they proceeded to a justice.

O’ you semi-men

From a sermon after Sufyan Ibn Auf of Banu Ghamid invaded Al-Anbar; Mu’awyiah had sent him to raid over people the sides of Iraq. To frighten its inhabitants.

The horsemen of Banu Ghamid have reached Al-Anbar and killed Hassan ibn Hassan Al-Bakri. They have removed your horsemen from their garrison and killed virtuous men of you I have come to know that the person of them has been breaking into Muslim women and the other women under protection of Islam and took away their ornaments from legs, arms, necks and ears and no woman could resist it except by reciting the verse of Quran, “We are for Allah, and to He we shall return.” Then they got back laden with wealth without any wound or loss of life. If any Muslim dies of grief after all this he is not to be blamed but rather there is justification for him before me How strange! How strange! By Allah my heart sinks to see unity of these people on their wrong and your dispersion about your right. Woe and grief befall you as. You have become a target at which arrows are shot. You are raided on but you don’t raid, you are invaded but don’t invade. Allah is being disobeyed and you remain agreeable to it. When I order you to make a raid on them in summer you say it is hot weather. Respite us till heat subsides from it. When I order you to march in winter you say it is severely cold; give us time till cold clears from us All this are just execuses to flee from heat and cold so you from sword flee more quickly, by Allah, semi-men not men, your intelligence is that of children and your wit is that of women. I wish I have not seen you nor known you. By Allah, this acquaintance has brought about regret and resulted in distress. May Allah fight you! You have filled my bosom with rage and counteracted my plans by disobeying and deserting me so much so that Quraysh started saying that the son of Abi Talib is brave but does not know (the tactics of) war.

May Allah orphan them is there anyone more stubborne in war and older in practicing it than I? I undertook it as I hadn’t reached twenty yet, and here I am, exceding sixty, but one who is not obeyed has no opinion.

Even If I Strike Him With My Sword

Even if I strike the nose of a believer with this, my sword for hating me he does not hate me, and even if I pour out all the riches of this world in the lap of a hypocrite to love me he doesn’t love me.

Will There Be Talk Without Action

Rebuking his dissuasive companions:

O’ people, your bodies are together but your desires are divergent. Your talk softens hard-stoned mountains and your action tempts your enemy into you. If one calls you the call rece-ives no heed. And he who sufferes from you his heart has no solace. Which dewelling after your dwelling do you protect and with which Imam after me would you go for fighting? By Allah, really deceived is the one whom you deceive while, by Allah, he who won you had won the most abortive lot. By Allah, I am now in a position that I neither believe in your speech nor hope for your support, not threaten the enemy with you. What is the matter with you? What is your treatment? What is your cure? The other party are also men like you. Will there be speech without action, carelessness without piety and a baseless hope?

I Don’t Improve You By Corrupting Myself

From a speech admonishing his companions too:

How much do I deal with you smoothly such as old worn clothes are dealt with, as they when sewed from one side get torn from the other. Do you whenever a brigade from Al-Sham draws near you, everyone of you shuts his door and hides himself like the lizard in its hole or a hyena in its den. By Allah he whom you support is humilliated. By Allah, you are numerous in courtyards but few under banners. Certainly, I know what can improve you and straightens your crookedness. But I do not improve your condition by corrupting myself!

Determining Without Hurry

Some of his companions suggested preparation to fight with him, after he sent Jarir ibn Abdillah Al-Bajali to Mu’awyiah:

My preparion for war with the people of Al-Sham while Jarir is still there would be a closing the door for Al-Sham and prevention of its people from a good action if they intend doing it. My opinion is to determine without hurry.

I have meditated and reflected upon this matter thoroughly from all its sides but I do not find any way except war or heresy. There had been over the people a ruler who brought about new unislamic practices and gave people the reasons to speak so they spoke them they resented and changed.

I Am Tired Of Rebuking You

To mobilize people for fighting with the people of Al-Sham

Woe to you. I have become tired of rebuking you. When I invite you to fight your enemy your eyes revolve as though you are in the clutches of death, and in the senselessness of last moments. You are like nothing but camels whose shepherd have strayed, so that whenever they are collected from one side they disperse from the other side! You are intrigued against but do not intrigue. Your boundaries are decreased but you do not get enraged. Your enemy do not sleep but you are unmindful. By Allah, spineless people are subdued. By Allah, I think about you that when battle rages and death hovers around you, you will cut away from the son of Abi Talib like the severing of the head from the trunk. By Allah he who gives his enemy the chance to remove his flesh, crush his bones and cut his skin into pieces, then it means that his helplessness is great and what is surrounded within the sides of his chest (i.e his heart) is weak. You be that person if you wish, as to me before I accept it there would be an encounter with sharp-edged swords in which the moths bones of skulls fly; thereafter let Allah do what ever He likes!

The Continuity Of State

Deliver at the battle of siffin

So now, Allah, the Glorified, has, by giving me the authority, have created the right you owe to me, and I owe you like what you owe me. As right is the most vast in description but the most narrow in practice. It does not accrue to any person unless it accrues against him also, and right does not accrue against a person unless it also accrues in his favour.

Then, he the Glorified made of his rights, rights for some people on others. He made them so as to equate with one another and some of them entail some other rights and some rights don’t become valid except by some others. The greatest of these rights that Allah, the Glorified, has made obligatory is the right of the ruler over the ruled and the right of the ruled over the ruler. The ruled cannot prosper unless the rulers are sound, while the rulers cannot be sound unless the ruled are sincer. If the ruled discharge the rights of the ruler and the ruler discharges their rights, then justice becomes mightly among them, criterion of justice become clear consequently time will improve, the continuance of govern-ment will be expected, and the hopes of enemies disappointed. But if the ruled gain sway over the ruler, or the ruler prejudiced the ruled, then disagreement crops up in every direction sings of inequity appear. Then desires are acted upon, the Allah’s com-mands are counteracted, diseases of spirits become numerous and there is no hesitation in disregarding even great rights, nor in committing big wrongs. In such circumstances virtuous humili-ated while vicious are honoured.

No person, however great his position in the matter of right, is above being helped to carry on the obligations placed on him by Allah, and no man, however small he may be regarded by others, and however humble he may appear before the eyes, is less than rendering help or being helped.

Here, one of Imam’s companions replied to him by a long speech where he praised him much and mentioned his own listening to him and obeying him, imam said this prominent saying:

In the view of virtuous people, the worst characteristic of rulers is that it may be thought about them that they love haughtiness, and their affairs may be taken to be based on pride. I would really hate that you may absorb, That I love high praises or to hear eulogies. By the grace of Allah I am not like this so do not address me in the manner tyrrants are addressed, and do not be discreet of me as you do the people of passion and do not associate with me with flattery and do not think I find it heavy if a true thing is said to me, as that who feels disgusted when a truth is said to him or justice is placed before him he would find it more difficult to act upon them! Do not, so, abstain from saying a truth or pointing out justice since I do not regard myself above erring.

Peace Is Prior

When Imam’s companions showed impatience on his delay in giving them permission to fight in Siffin

Well, as for your saying is all this (delay) is due to a hatred of death!? Then by Allah I do not care whether I proceed towards death or death advances towards me as for you saying that it may be due to my suspicious about the people of Al-Sham, well, by Allah, I did not put off war even for a day except in the hope that some group may join me, find guidance through me and see my light with their weak eyes. This is dearer to me than killing them in the state of their misguidance although they draw on themselves the burden of their sins.

The Honourable Instruction

Given to the army before the encoun-ter with the enemy at Siffin

Do not fight them unless they begin the fighting, because, by the grace of Allah, you have a plea that you are in the right and to leave them till they begin fighting will be another plea in your side against them. If, by the will of Allah, the enemy is defeated then do not kill a run away, do not strike a helpless person, do not finish off a wounded person, and do not excite women by any harm even though they may attack your honour with filthy words and abuse your officers!

O’ my Allah! Save the Victor From Excesses

When imam decided to fight the enemy at Siffin

O’ my Allah! The God of this earth which Thou has made it an abode for people and a place for the movement of insects and beasts and countless other creatures seen and unseen and The God of strong mountains which Thou hast made as pegs for the earth and a shelter for creatures. If Thou givest us victory over our enemy, save us from excesses and keep us on the straight path of truth. But if Thou givest them victory over us, then grant us martyrdom and save us from misguiding.

O’ my Allah! Reform relaiton between us and them

From a speech of his in Siffin, Imam had heard some of his men abusing the people of Al-sham in reply to their abusing him:

I dislike you to be abusers, but if you describe their deeds and recount their situations that would be a better mode of speaking and a more convincing way of arguing. Instead of abusing them you should say:

“O’Allah! Save our blood and their blood, reform the relation and eradicate enmity, and lead them out of their misguidance so that he who is ignorant of the truth may know it, and he who inclines towards excess aggresion refrain from it.

He Spoke with Their Tongues

From a sermon of his

They have made Satan the criterion of their affairs, and he has taken them as his traps. He has laid eggs and hatched in their bosoms. He creeps and crawls in their laps so He sees through their eyes, and speaks with their tongues. In this way he has led them to slippery paths and adorned for them stupidity like the action of one whom Satan has made partner in his domain and speaks untruth through his tongue.

They Made Them Officers Over The Heads

Someone asked Imam about fabri-cated traditions and contradictory sayings spreading among people, he said:

Certainly, what is at the hand of people is right and wrong, true and false. Allah too had warned you well about the hypocrites and described them fully to you. They have remained after the Holy Prophet. They made advances to the leaders of misguidance and callers towards Hell through falsehood and slandering. So, they inducted them into high offices made them rulers over people and amassed wealth through them. People are always with rulers and after this world except those whom Allah safeguards.

Two Kinds

His speech on those who love and hate him:

Two categories, with regard to me, will be ruined, namely he who loves me too much and the love takes him away from rightfulness, and he who hates me too much and the hatred takes him away from rightfulness. The best one with regard to me is he who is in the middle course. So be with him and be with the great majority because Allah’s hand is with the majority.

And from his speech on those:

Two categories of persons will face ruin on account of me: he who loves me with exaggeration, and he who hates me intensely.

Sahl bin Hunayf Al-Ansari died at Kufa after his return from the battle of Siffin and he was very much loved by Imam as he was one of the strongest supporters of Imam in the way of right. Imam said thereafter:

Even if a mountain loves me it would crumble down.

Just Leaders

Imam went to enquire about the health of his companion Al-Ala’ ibn Ziyad Al-Harithi and when he noticed the vastness of his house said:

What do you do with this vast house in this world? Don’t you need this house more in the next world? Yes, you can use it to attain the next: you can entertain in it guests and be regardful of kinship and to pay all your obligations according to their categories. In this way you can use it to serve your next life.

Then AL-Ala’ said to him: O’ Amir Al-Mu’minin: I want to complain to you about my brother Asim ibn Ziyad. He said: What is the matter with him? Al-Ala’ said: He has put on a woolen gown and cut himself away from the world. Imam said: present him to me. When he came Imam said:

O’ enemy of yourself. Certainly, the evil (Satan) has mis-quided you. Do you feel no pity for your wife and your children? DO you think that Allah has granted you these benevolences and He dislikes you to take it? You are less important to Him to treat you so.

He said: O’ Amir Al-Mu’minin, you actually put on coare dress and eat rough food.

Imam replied: Woe unto you, I am not like you. Allah has made it obligatory on just leaders that they should maintain themselves at the level of weak people least the poor feel very sad for his poverty.

If I Am Given The Domains Of The Seven Stars

From a speech describing himself as a guard of public funds after his brother Aqil destituted and asked him to give him some grain:

By Allah, I would rather pass a night in wakefulness lying on the thorns of Al-Sadan (plant having sharp prickles) or be driven in chains as a prisoner is dearer to me than meeting Allah and his Messenger on the Day of Judgement as an oppressor of some slaves or a usurper of some thing of the wreckage of this world.

By Allah, even if I had been given all the domains of the seven (stars) with all that exists under the skies in order that I may disobey Allah by ripping of one grain of barley from an ant I would not do it. For me your world is meaner than a leaf in the mouth of a locust chewing it. What has Ali to do with a passing away bounty and a vanishing appetite? We do seek shelter of Allah from the sleep of mind and the ugliness of mistakes, and from Him we seek help.

Moved By Storms

I has been like a mountain which neither sweeping wind could move nor storms could shake. No one could find fault with me nor could any speaker wink at me. The weak in my view is strong till I restore his right and deliver it to him while the strong is in my view weak till I take right from him.

Were it not for the dyespepsia of the Oppressor and hunger of the Oppressed

From a sermon of his called Alsheq-sheqeiah

… Till the third man of these people stood up heaving his breasts i.e his stomuch is too full of food. With him the sons of his father also stood up swallowing Allah’s wealth like a camel devouring the foliage of spring till his actions finished him off and his dyespepsia stumble him down. At that moment nothing took me by surprise, but the crowd of people rushing to me from every direction they advanced towards me in a rushing way that Hasan and Husayn were crushed and both the ends of my shoul-der garment were torn. They gathered around me like a resting herd of sheep and goats. When I took up the reins of government one party breached of homage and another turned disobedient while the rest began acting wrongfully as if they had not heard the word of Allah saying: “That abode in the hereafter, we assign it for those who intend not to exult themselves in the earth, not (to make) mischief therein; and the end is (best) for the pious ones. Yes, by Allah, they had heard it and understood it but the world appeared glittering in their eyes and its embellishments seduced them. Behold by Him who Has split grain and created spirits hadn’t the presence of those present been and hadn’t the presence of supporters exhusted my argument and hadn’t Allah obligated on theology scientist not to acquiesce in the gluttony of an oppressor and the hunger of an oppressed I would have cast the rope of it i.e Caliphate on its withers, and would have irriga-ted its last with the cup of which I had irrigated its first and you would have seen that in my view this world of yours is cheaper than a sneezing of a goat.

People of Tirck

Surely, fulfillment of peldge is the twin of truth. I do not know a better shield than it. One who has realized the reality of return never betrays. We are in a time in which most of the peo-ple regard betrayal as wisdom. Ignorant people attributed them to excellence of cunnig. What is the matter with them? Allah may destroy them. One who has been experience through thick and thin of life may see the way of the trick but there is a detterrent of Allah’s piety so he gives it up after seeing it with eyes and after being able to act upon while that who has no religion seizes its apportunity.

You and your brother, the Human being

A commandment to his son Al-Hassan after Siffin

O’ my son, make yourself the criterion between you and others. Thus, you should desire for others what you desire for yourself and hate for others what you hate for yourself. Do not oppress as you do not like to be oppressed. Do good to others as you like good to be done to you. Regard as bad of yourself whatever you regard bad of others. Accept that (treatment) from others which you would like others to accept from you. Do not talk about what you do not know even though what you know is little. Do not say to others what you do not like to be said to you.

O’ my son, beware, lest you become deceived by the leanings of people to wordly attractions and their rushing upon it. Allah has told you about it, and it has announced to you her death (mortality) and unveiled to you its evils. Those (who go) after it, surely are like barking dogs or devouring carnivore one growls at the other. The stronger of them eat away the weaker and the big of them tramples over the small.

Know that one whose mount is night and day is being moved on with though he is stopping, and he is covering the distance even though he is resident and resting.

Keep yourself away from every blemish even though they may take you to your desired aims, because you can not gain a worthy recompensation for what you spend of your dignity. Do not be the slave of others for Allah had made you free. The good which is not achieved but through evil is not good, and a facility that is achieved through (disgracing) hardship is not a facility.

Associate with people of virtue, you will become one of them. Part with people of vice, you will be distinguished from them. The worst food is that which is unlawful. Oppressing a weak person is the worst oppression.

Oblige yourself to assocciate with your brother when he break off; when he turns away be kind to him; when he withhold spend for him; when he goes away approach to him; when he is harsh be lenient; when he commits a wrong think of an excuse for it so much so as though he is the benevolent master over you. Be lenient to him who is harsh to you for it is likely that he will shortly become lenient to you. Treat your enemy with favours. If you intend to cut yourself off from a friend leave som scope for him from your side by which he may resume friendship if it so occurs to him one day. If anyone had a good intention about you prove it to be true. Do not waste the right of your brother depending upon your terms with him, for he is not your brother whom you waste his interests. Your brother should not be more able in his breaking off kinship than you in establishing them, and you should exceed doing good to him than his evil to you. The reward of him who has pleased you is not to displease him.

How bad it is to bend down at the time of need and to be coarse in adequacy. If you feel sorry for what has gone out of your hands then you has to feel sorry for all that which didn’t reach your hand. Infer about what has not yet happened from what has already happened, as occurrences are ever similar. Do not be like those whom preachment does not benefit him unless it overdoes in paining him.

He who gives up moderation commits excess. The friend is he who keep your right during your absence. Many a distant one is nearer than a near one and many a near one is more distant than a distant one. The stranger is he who has no beloved, con-sult about the companion before the way and the neighbour before the house, when governor changes time changes too.

Listen To My Saying

Addressing the Kharijites, going to their camp:

Were all of you with us in Siffin? They replied some of us were but some of us were not.

Imam said: Then would you divide yourself into two groups. One of those who were in Siffin and other of those who were not present there, so that I may address each with its suitable speech. Then he shouted to the people:

Stop talking and keep quiet to listen to what I say. Turn your hearts to me. Whomever we ask for witness, he should give it according to his knowledge of it.

Then he delivered a long speech with them during which he said:

Haven’t you said when they raised the Qu’ran as a deceit, craft, artifice and cheat “They are our brothers and our comrades in accepting Islam. They wanted us to cease fighting, and sought ease through the Book of Allah, the Glorified, so let us agree with them and end their troubles.” Then I said to you: “This is a matter the outer side of is Faith but the inner side is aggression. Its beginning is pity and its end is sorrow. Consequently, you should stick to your way, and remain steadfast on your path. You should press your teeth in jihad and should not pay heed to a croaker. If he is answered he would mislead, but if he is left he would be humilliated.”

But when this thing (Arbitration) was done I found that you agree to it. By Allah, if I had refused it, it would not have been obligatory on me. Nor would Allah have laid its sin on me. And by Allah, now if I have accepted it, I alone am the rightful person who should be followed, for certainly the Qu’ran is with me. I never forsake it since I have accompanied it. We have been with the Prophet in battles where in those killed our fathers, sons, brothes, and relations of one another. Nevertheless, every trouble and hardship just increased us in our belief, in our treading upon the right path, in submission to (divine) command and in enduring the pain of wounds. We now had to fight our brethren in Islam because of what is inserted into Islam of misguidance, crookedness, doubts and (wrong) interpretation. If we find any way by which Allah may gather us together in our disorder and by which we may draw nearer to each other and protect the remains between us we would accept it and would give up other means.

They Abandoned The Right Despite Their Seeing It

Revealing to the Kharijites the doubt they fall in

If you insist that I have mistaken and been misled. Then why do you consider the majority of the nation of the Prophet Muhammad have gone astray by my error, and accuse them with my wrong, and hold them unbelievers on account of my sins. You are holding your swords on your shoulders and stricking with in wrong positions and confusing those who have com-mitted sins with those who have not.

May you have no father!, I have not caused you any misfortune, nor have I deceived you in any matter, nor created any confusion. Your majority had unanimously agreed to choose two men they deviated from it, and abandoned the right although both of them were looking at it. This wrong-doing was their desires so they carried it out, our reservation that they should. Practice justice and stick to rightfulness had preceded the deviation of their vice and the unfairness of their decision.

I Am Your Herald

Threatening the people of Nahrawan before they started fighting him:

I am your herald not to be killed on the bank of this canal and on the level of this low area without a clear excuse before Allah nor any open authority with you. You might be flung into death have come out of your houses and ensnared by the divine decree. I had forbidden you the acceptance of this aribitration but you rejected my advice like adversaries and opponents till I turned my ideas towards your wishes. You are a group whose heads are devoid of wit and intelligence. May you have no father. I have not put you in any calamity nor wished you harm.

Where are the Amalekites?

Imam Ali delivered this sermon at Kufa standing on a stone which Ja’adah ibn Hubayral AL-Makhzumi had placed for him. He had put on a woolen apparel on his body, the belt of his sword was made of leaves and the sandels on his feet too were of palm leaves:

I advise you, slaves of Allah, to fear Allah who had dressed you good apparels and bestowed an abundance of sustenance upon you. If there was anyone who could secure a ladder to everlasting life or a way to aviod death it would be Sylayman Ibn Dawud who was given Control over the domain of the Jinn and men with prophethood and great position, but when he finished what was his due in food and exhausted his time the bow of destruction shot him with the arrows of death, His houses became vacant and his habitations became empty. Another group of people inherited them. Certainly, the by - gone generations have a lesson for you.

Where are the Amalekites and sons of Amalekites? Where are the Pharaohs? Where are the people of the cities of Al-Rass who killed prophets, put the light of messengers’ traditions off and revived the traditions of the tyrrants? Where are those who advanced with armies, defeated thousands, mobilised forces and populated cities?

Where is Ammar?

Of the same previous sermon

Beware, the coming things of this world has runaway and what is running away of the next life has come. O’ virtuous people of Allah, deporture is resolved to begin. What loss did our brothers whose blood was shed in Siffin suffer by not being alive today? Drinking as we do turbid water. Where are my brethren who took the (right) path and trod in rightness. Where is Ammar? Where is Ibn Al-Tayyihan? Where is Dha Al-Shahadatayn? And where are their likes of their comrades who had pledged themselves to death and whose (severed) heads were posted to the wicked enemy?

Pride, Fanaticism, and Transgression

Known as Al-Qasi’ah: Sermon of Disparagement

Do not be like him who feigned superiority to the son of his mother without any distinction given to him by Allah except what feeling of pride has promped in himself of the enmity and the fire of anger has been kindled in his heart and what the Satan blew into his nose his own varity, after which Allah gave him remorse.

Allah! Allah! In feeling proud of your vanity and boasting over ignorance as they are the bellowses of Satan with which he has deceived past nations and by gone generations.

Do not obey the allegers (of Islam) whose dirty water you have drunk by your clean one, and whose wrongs you allow to enter into your rightful matters. They are the foundation of vice. Satan has made them carriers of misguidance and soldiers with whom he attacks men. They are interpreters through whom he speaks in order to steal away your wits, enter into your eyes and blow into your ears. In this way he makes you the target of his arrows, the foothold of his footsteps and a handle for his hands. Take a lesson from what afflicted previous arrogant nation of Allah’s agony. Take admonition from their lying on their cheeks and falling on their sides, and seek Allah’s protection from the motives of pride, as you seek His protection from calamities!

I cast my glance and noticed that no one in the world, except you, feels proud of anything without a cause which may appeal to the ignorant, or a reason which may deceive the minds of the fools, now you feel proud of something for which no reason is discernable, nor any ground. As for Satan he felt proud over Adam because of his origin and taunted him with his creation, since he said: “I am of fire, while you are of clay”. In the same way the rich groups of prosperous communities have been feeling proud of their riches, as Allah said: “And said they: We are more in wealth and in sons, and we shall not be chastised.”

In case you cannot avoid pride, your pride should be of good qualities, praiseworthy acts, and admirable matters with which the dignified and noble chiefs distinguished themselves, such as attractive manners and high thinking. You too should feel proud of praiseworthy habits such as protecting the neighbourhod, the fulfillment of pledges, obedience to charity, opposition to the mostives of haughtiness, abstention from agression, keeping aloof from blood-shed, doing justice to people, suppressing anger and avoiding corruption on the earth.

You should also fear what calamities had befallen nation before you because of their evil deeds and detestable actions. Remember, their good or bad circumstances and what happened to them, and be cautions not to become like them.

Indeed Allah Has commanded me to fight those who trans-gress and who break the pledge, and spoilers on the earth. As regards pledge-breakers. I have fought them; as regards deviaitors from truth, I have waged holy war against them, and as regards those renegaded, I have subdued. As for the Satan of the pit, I has dealt with him through a strike the loud cry of which the scream of his heart and shaking of his chest was also heard. Only a small portion of the aggressors has remained. If Allah allows me one more chance over them I will annihilate them except a few remnants that may remain scattered in the suburb of the cities.

Certainly I belong to a group of people who care not for the reproach of anybody in matters concerning Allah. Their countenance is that of the truthful persons and their speech is that of the virtuous. They are wakeful flourshing the nights with worship and thinking and over beacons in the day. They do not boast nor betray, nor spoil, nor create mischief. Their hearts are in Paradise, while their bodies are busy in fullilling (good) acts.

The world is being Wrapped From Behind you

An instruction to Muhammad Ibn Abi Bakr when Imam oppointed him Governor of Egypt. It reminds of the circumstances of the world, urges the rulers to be just and kind lest they be tortured - which is expressed in a highly wonderful genius of eloquence:

You are the quarried of death. If you stop, it will catch you, and if you run away from it, it over takes you. It is more attached to you than your shadow. Death is tied to your fore-locks while the world is being wrapped from behind you. Therefore, fear a fire whose bottom is deep, whose heat is severe and whose torture is renewed. Wherein there is no mercy, and no call is heard.

The Law of Governors

A letter written for Al-Ashtar Al-Nakhai when Imam appointed him Governor of Egypt. It is the longest and grandest of his letters and ins-tructions, and the most comprehensive in containing the laws of civil deal-ings, general rights and special treat-ment in Imam’s approach. Besides, it is the most wonderful that the mind and heart have produced in stating the relation between the ruler and the ruled, concept of government, Imam preceded his age by a thousand year as what this law contains of affairs uttered by the bright mind and good heart.

Then, know, O’ Malik that I have sent you to a district where have come to pass governments of both justice and deviation people will now watch your dealings as you used to watch the dealings of the rulers before you, and they will criticize of you what you criticised of them. Surely the virtuous are known by the reputation that Allah circulated for them through the tongues of His slaves. Therefore, the best provision with you should be the provision of good deeds. So, control your desires and be stringy to yourself with what is not lawful for her, because being stingy to oneself, means demanding justice from oneself to others of what onelikes and dislikes Habituate your heart to mercy for the subject and to love and kindness for them. Do not treat them like a greedy lion who seize the chance to devour them, since they are of two kinds, either your brother in religion or a counterpart to you in creation. They commit slips and subjected to diseases. They may act wrongly, wilfully or by mistake. So, give them of your forgiveness and pardon, as you like Allah to extend His forgiveness and pardon to you, because you are over them, and your responsible Commander (Imam) is over you while Allah is over him who has appointed you.

Give Allah’s and peoples’s rights from yourself and from your near relatives and from those whom you love because if you do not do so you fall in injustice and when one oppresses the slaves of Allah, then, intead of His slaves, Allah becomes his opponent. Nothing is stronger to change Allah’s bounty or to hasten His retribution than continuance of oppression, because Allah hears the invoking of the oppressed and is waiting in ambush for the oppressors.

The way most coveted of you should be that which is the most moderate in right, the most universal profiting in justice, and the most comprehensive with regard to the contentedness of the commons because the disagreement of the common people sweeps away the agreement of the upper class while the dis-agreement of the upper class can be forgiven with the agreement of the common people. No one among the governor’s subject is more burdensome to the ruler in the comfort of life, less helpful in distress, more disliking of equitable treatment, more insistent in asking favours, less thankufl at the time of giving, most slow in accepting the execuse at the time of withhold, and weaker in endurance at the time of distress of life than the upperclass.

Unfasten every knot of hatred in the hearts of people and cut away from yourself the cause of every enmity. Do not hasten to give credence to an informant because an informant is a cheater although he looks like those who wish well.

The worst minister for you is he who had been a minister for mischievous persons before you, and who joined them in sins. He should not be a suite for you, because they are assistant of sinners and brothers of oppressors.

You can find among them a good substitute of those who have never assisted an oppressor in his oppression or a sinner in his sin. Then, let the most preferable among them for you should be that who openly speak bitter truths before you and who support you the least in those of your actions which Allah does not approve to His friends, where ever this one may be near or far from your wishes. Associate yourself with God-fearing and truthful people; then train them, not to praise you or please you by a great action you have not performed.

The virtuous and the vicious should not be in equal position before you because this means renunciating the virtuous from virtue and encouraging of the vicious of vice, keep everyone in the position in which he has put himself. Know that nothing is more conducive for the good opinion of the ruler on his subjects than extending good behaviour towards them lighten their hard-ships, and avoid compelling them to unbearable troubles. You should, therefore, in this way follow a course by which you will leave a good impression with your subjects, because such good opinion will relieve you of great worries. Certainly, the most appropriate for good impression of you is he to whom your behaviour has not been good.

Keep on increasing your conversations with scholars and your discussions with the wise, to stabilize what the prosperity of the areas under you and to continue with that in which the earlier people had remained stead fast.

Put in charge of your forces the man who is in your view the most sincer to Allah, His Prophet, and your Imam the most pure - pocketed and the highest of them in endurcance is he who is slow in getting enraged, accepts excuse, be kind to the weak, and is strict with the strong; violence should not excited his temper and weakness should not hold him back.

The most pleasant thing for the ruler is the establishment of justice in their territories and the manifestation of the love of their subjects, but the subjects’ love manifests itself only when their hearts are sound. Their good wishes prove correct only when they protect their commanders, and do not regard their rule as a heavy burden over them.

Attribute to every one his action, do not attribute the perfor-mance of one to the other. The high position of a men should not lead you to regard his small deeds as big, nor should the low position of a man make you regard his big deeds as small.

For the settlement of disputes among people choose the most distinguished of your subjects in your view. The cases should not vex him, by apponants should not be enraged, he should not insist on slip; he should not lean towards greed and should not content himself with a cursory understanding without going thoroughly into it. He should be most ready to step (to ponder) on doubtful matters, most regardful of arguments, least disgusted at the dispute of litigants, most patient of probing matters and most fearless at the time of passing judgement. When truth becomes clear praise should not make him boast and temptation should not make him lean (to any side). Such people are very few. Then, very often check his decisions and allow him so much money that cures his disease he has no cxcuse worth hearing (for not being honest) and there remains no occasion for him to need others. Give him that dignity among your audience for which no one else among your dignitaries hopes, so that he remains safe from being assassinated (in fame) by others in your view.

Thereafter, look into the affairs of your executives. Appoint them as a test, and not because of favourtism or partiality because these two things constitute sources of injustice and treason. You should also check their activities and have people who report on them who should be truthful and faithful, because your watching their activities secretly will urge them to preserve trust with and to be kind to the people. Be careful of assistants. If anyone of them extends his hands towards a misappropriation and the reports of your reporters reaching you confirm it, that should be regarded enough evidence. You should then inflict corporal punishment on him and recover what he has misappro-priated. You should put him in the position of disgrace, blacklist him with misappropriation and make him wear the necklace of shame for his offence.

Look after the revenue (land tax) affairs in such a way that those engaged in it remain prosperous because in their upright-ness lies the uprightness of all others. The others cannot prosper without them, because all people are dependent on revenue and its payers. You should also aim at the cultivation of the land more than at the collecting of revenue because revenue cannot be possessed without cultivation and whoever asks for revenue without cultivation, ruins the countries and brings death to the people. His rule will not last for long. The remission granted by you to the removal of distress from them should not be found heavy for you, because it is a reserve which they will return to you in the shape of the prosperity of your country.

For prosperity is capable of bearing whatever you spend on it. The ruin of the land is caused by the poverty of the cultivators, while the cultivators become poor when the rulers concentrate on the collection (of money), having little hope for remaining (in their offices) and driving no lesson from past warning.

Then you should take care of your secretarial workers. Put the best of them in charge of your affairs, who should not be ignorant of his dignaty and his own position in matters because he who is ignorant of his own position is even more ignorant of the position of others. Your selecting of them should not be on the basis of your physiognomy, confidence and your good imp-ression, because people introduce themselves to rulers through affectation and good personal service and after that there is no well - wishing or trustfulness. Whenever defect is there in your secretaries which you overlook, then are held responsible of it.

Now take some advice about traders and industrialists. Give them good counsel whether they are settled (shop-keepers) or travelling traders because they are the sources of profits and the means of provision. Look after their affairs in your presence or where they may be in your area. Know, along with this, that most of them are very narrow-minded, and ugly stinginess. They monopolize goods for profitearing and ask high prices for goods. This is a source of harm to the common people and a blot on the rulers in charge. Forbide people from monopolizing because the Messenger of Allah has prohibited it. The sale should be easy, with correct weights and prices, not harmful to either party, the seller or the purchaser; whoever commits monopolizing after you have prohibited it, punish him severly without excessiveness.

Take care for the sake of Allah of His obligations towards the needy for which He has made you responsible. Allot for them a share of your public funds because in it the remote ones have the same shares as the near ones. All these people are those whose rights have been specified in your charge. Therefore, a luxurious life should not keep you away from them. You cannot be excused for wasting small matters in order to decide big problems. Consequently, do not be unmindful of them, nor turn your face from them out of vanity. Take care of the affairs of those of them who do not approach you because they are of unsightly appearance or those whom people regard as low; since of all of the subjects these people are the most deserving of equitable treatment; take care of the orphans and the aged who have no means (for livelihood) nor are they ready for begging. This is heavy on rulers; in fact All right is heavy.

And designate a time for complainants wherein you make yourself free for them, and sit for them in a common meeting and feel humble there in for Allah who has created you. You should keep away (on that occasion) your army and your assistant such as the guards and the police so that anyone who like to speack may speak to you without stammering, because I have heard the Messenger of Allah saying in more than one place, “The people among whom the right of the weak is not secured from the strong without stuttering will never become sacred”. Tolerate their awkwardness and inability to speak. Keep away from you nar-rowness and haughtiness.

Then there are certain matters which you cannot avoid performing yourself such as, replying to your Governors when your secretaries are unable to do so, or disposing of the needs of people when your assistants shirk disposing them fulfill the work of everyday for everyday has its own work.

Then, do not keep yourself secluded from your subject for a long time, because the concealment of those in authority from the subjects is a kind of narrow-mindedness and a deficiency of knowledge about their affairs. Concealment from them also prevents them from knowing of those things which they are concealed from and as a result they begin to regard big matters as small and small matters as big, good matters as bad, and bad matters as good, truth becomes confused with falsehood. After all, a governor is a human being and cannot have knowledge of things which people keep hidden from him. There is not symtoms on the face of truth to distinguish various expressions of falsehood. Then you are no one except one of two kinds of men: either you are a truth generous in granting rights; and then why this hiding in spite of (your) discharging the obligations and good acts that you perform? Or, you are inflicted with stinginess; in that case people will soon give up asking you since they will lose hope of generous treatment from you. In spite of that there are many needs of the people towards you which do not involve any hardship on you, such as the complaint against an oppression or a request of justice in a matter.

Then, a governor has a group of special people and a suite. They misappropriate and audacious and do not observe justice in matters. So terminate the circumstances of which those profit to harm common people. Do not make any land grants to your hangers or suite. They should not expect of you the possession of a land or another thing which may cause harm to adjoining people over the question of irrigation or common services whose burden the grantees lay on others. So they enjoy its advantages than you, while the disgrace will lie on you in this world and the next.

Apply rights to whom soever it is due, whether near you or far from you. In this matter, you should be enduring and watch-ful even though it may involve your relations and favourites, and keep in view the reward of that which appears burdensome on you because its result is commendable.

If the subjects suspect of a prejudice, explain to them your excuse openly and remove their suspicion with your explanation, because this is a training for your soul and a kindness to the subjects and not to be blamed then. While this explanation will secure your aim of keeping them straightened on truth.

Do not reject a peace to which your enemy may call you and wherein there is a content of Allah, because peace brings rest, and relief from your worries and a security for your country. If you conclude on agreement between yourself and your enemy or enter into a pledge with him then fulfil your agreement and discharge your peldge faithfully. Plea yourself as a shield to protect your self from violating the pledge do not betray your pledge and do not abolish an agreement, and do not deceive your enemy. Do not enter into an agreement which may admit of different interpretations and do not change the interpretation of vague words after the conclusion and confirmation (of the agreement). If an agreement involves you in a hardship do not seek its repudiation after giving Allah’s pledge without a justification.

Do not strengthen your authority by shedding prohibited blood because this will weaken and lower the authority, moreover destroy and shift it. You have to excuse before Allah and me for killing willfuly.

Avoid reminding them of your obligation on your subjects for having done good to them or praising your son actions, or making promises and then breaking them, because reminding of obligation invalidates good, self-praise takes away the light of truth, and breaking promises leads to the hatred of Allah and people.

Avoid haste in matters before their time, laxity at their proper time, or being weakened when they become clear. Assign every concern its proper place and do every job at the appropriate time.

Do not appropriate to yourself a thing in which people have an equal share, nor be regardless of matters which have come to light that you are accountable for others. Shortly, the curtains of all matters will be removed from your view and you will be required to render redress to the oppressed. Have control over (your) sense of prestige, any outburst of anger, the power of your arm and the sharpness of your tongue. Guard against all this by avoiding haste, and delaying severe action till your anger subsides and you regain your self - control.

It is necessary for you to recall how matter went with those who preceded you and their just government or prais worthy tradition of our Prophet. You should strive to follow what I have enjoined upon you in this document in which I have exhausted my argument over, least you have an argument when your soul hastens towards her desires. I ask Allah that He may grant us his help to me and you to have always a clear argument before Him and His slaves.

Limits of Tax

Written to whoever Imam has been sending to the collection of “Zakat” and Charities. It is full of the ruler’s kindness - the father - and is worthy to be stated in the law of the ideal state of which the distinguished people dream:

When you reach a Quarter reside at their watering place without going among their houses. Then proceed towards them with tranquility and dignity till you stand among them. Then salute them and do not be remiss in greeting them, then say to them:

“O, slaves of Allah, the “waali” of Allah and His caliph has sent mo 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.”

If someone of 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, of gold or silver. If he has a cattle or camels do not enter upon them save with his permission, because their major part is his. Therefor, 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. 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 to do so till remains only that whichis enough to satisfy Allah’s due. Then take Allah’s due from it. If he showed dissatisfaction repeat the operatoin, then mix the two parts and repeat what you had done before till you take Allah’s due from his properties.

The silly and Traders

From a letter of Imam sent to the people of Egypt sent with Malik Al-Ashtar when he was made Governor of that place:

By Allah, if I encounter them alone and they are numerous as to fill the earth to the full, I don’t worry or become perplexed. I have clear insight and certainty that I am in the right path and they are misguided. But I grieve that silly and wicked people come to power and control the affairs of this nation then they grib the funds of Allah as their own property and enslave His slaves, fight against virtuous, and ally with the sinful. If this had not been I would not have insisted on gathering you, reprehen-ding you, mobilising you and urging you.

The Bribed in Judgement

O’ (people of) discordant minds and scattered hearts, whose bodies are present but wits are absent. I lead you towards right, but you run away from it like goat’s running away form the howling of a lion. How hard it is for me to generate a light from you to eradicate darkness and uncover justice, or to straighten the curve of truthfulness.

O’ my Allah! Thou knowest that what we had done was not to seek power nor to acquire anything from the vanities of this world. We rather wanted to restore the real signs of Thy religion and to usher prosperity into Thy cities so that the oppressed among Thy slaves might feel safe.

You certainly know that leadership should not be given to a miser as his greed would aim at their wealth, nor be an ignorant as he would estrange them from him with his rudeness, not should be he who deals unjustly with wealth, thus he associates with some except another, nor should he who accepts bribe while taking decisions as he would waste rights.

Along with the Oppressed

I want you for Allah’s sake but you seek me for your own benefits. O’ people! Help me against yourself (desires). By Allah I will restore theright of the oppressed from the oppressor and will lead the oppressor from the string of his nose (like an ox) and drag him to the spring of right even though he is reluctant.

Money is for People

Abdullah ibn Zama’ah who was one of his followers came to Imam to ask for some mony, he said:

This money is not mine nor yours! The earning of their hands cannot be for other than their mouths.

A Trust

To Al-Ash’ath ibn Qays: Imam’s Governor of Azarbayjan

Certainly, your assignment is not a gain for you, but it is a pledge round your neck. It is not for you to be oppressive to a subject; you have in your hands funds of Allah’s to whom belongs Might and Majesty, and you are one of His treasurer till you pass it on to me. Probably I will not be one of the bad rulers for you, wassalam.

I shall strike you with my Sword

To one of his officers when he snatched some of the public funds and fled to Al-hijaz.

As soon as it was possible for you to misappropriate the Ummah’s trust, you hastened to turn around and attack them, and made a swift leap to snatch away whatever you could from their property meant for their widows and their orphans as the quick wolf snatches the wounded and helpless goat. Then you happily loaded it off to the Hijaz without feeling guilty for having appropriated it.

How can you enjoy food and drink when you know that you are eating and drinking an unlawful food and drink. Fear Allah and return to these people their properties. If you do not so and Allah grants me power over you I shall punish you to the limit that I am not blamed before Allah about you and strike you with my sword with which I hadn’t striken anyone but he enters Hell.

By Allah, even if Hasan and Husayn had done what you did there would have been no leniency with me for them and they could not have won their way with me till I had restored from them the right and eradicated the wrong produced by their unjust action.

The Ruler and Bribe

To Uthamn ibn Hunayf Al-Ansari, Imam’s Governor of Basrah, when he knew that the people of Basrah had invited Uthman to a banquet and he had attended:

O’ Ibn Hunayf, I have come to know that a man of Basrah invited you to a feast and you hastened towards it. Foods of different colours were being chosen for you and bowls were brought to you. I never thought that you would accept the feast of a people whose poor is neglegted and their rich is invited.

Realize that your Imam has contented himself with two shabby pieces of cloth out of the world, and two loaves for his food. Certainly, you cannot do so but at least support me with piety, striving, chastity and uprightness, because, by Allah, I have not treasured any gold out of your world nor amassed plentiful wealth nor prepared for my old clothe a substitute, nor possessed a tiny span of its land. If I wished I could have taken the way leading towards pure honey, fine wheat and silk clothes but it cannot be that my desire overcomes me and my greed takes me to choose good meals while in the Hijaz or in Yamamah there may be that who have no hope of getting a piece of bread or who does not remember his last satiety. Shall I lie with a satiated belly while around me there are hungry bellies and thirsty livers? Shall I be content with being called ‘Amir Al-Mu’minin’ (the commander of the believers), without sharing with the people the hardships of life? I see as if one of you would say that if this is what the son of Abi Talib eats then weakness must have made him weak to fight his challengers and encounter the brave. Don’t they remember that the tree of desert is solider-trunked, while grean twigs have soft bark, and the wild bushes are very strong for burning and slow in dying off. By Allah if the Arabs join together to fight me I will not surrender.

The Ruler and Desires

To Al-Aswad ibn Qutbah, the Gover-nor of Halwan

Now, if the governor’s desires separated they prevent him from practicing many sorts of justice. All the people should be equal in right before you, because there is no compensation in injustice for justice. So avoid what you renounce its likes.

Know that nothing can make up for right at all. One of the rights on you is that you should protect yourself and to do your best in looking after the subjects.

Behave Humbly

Behave humbly with the people, meet them large-heartedly, keep yourself lenient, accord them equal treatment in glance and gesture and in greeting, so that the strong should not expect injustice from you in their favour and the weak should not be despondent of your justice to them.

Teach the Ignorant

TO Qutham ibn Al-Abbas, His Gover-nor of Mecca

Teach the ignorant and discuss with the learned. There should be no intermediary between you and the people except your tongue, and a chambertain save your own face. Do not prevent any needy person from meeting you, because if it is chased away from your doors in its arrival then you wouldn’t be praised for meeting it.

See what has been collected with you of the funds of Allah and spend it over the persons with families, the distressed, the starved on your part. Then, send the remaining to us for distribution to those who are on our part. And ask the people of Mecca not to charge rent from lodgers…

The Treacherous Rulers

To AL-Mundhir ibn Jarud Al-Abdi who had misappropriated certain things given into his administrative charge:

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 fortify a borderline city, nor for performing any deed, nor for increasing his position, nor for takeing him as a partner in any trust, nor for trusting him against misappropriation. Therefore, com to me as soon as this letter of mine reaches you if Allah so will.

Noble Morals

To Al-Harith Al-Hamdani

Avoid every such action which is performed in secret and from which shame is felt in the open. Also avoid any action about which if the doer is questioned he denies it or aspologized for it. Do not relate to the people all that you hear, for that would be enough to contain lie do not contest all that people relate to you for that would be enough to ignorance. Forgive when you have power (to punish), show forbearance in the state of rage, and pardon with authority.

Avoid the company of the wicked because vice adjoins vice. Keep off anger because it is one large army of Satan’s armies.

People of Greed and People of poverty

You are in a time in which good doesn’t increase but turning away and eveil doesn’t increase but advent, and satan in destroying people but covert-ness.

Cast your glance over people wherever you like, Do you see but a poor man suffering from poverty, or a rich man who has changed Allah’s bounty into infidelity where are your good people? Where are your virtuous people? Where are your high-spirited men and generous men? Where are those of you who avoid deceit in their business and remain pure in their behaviour? Have they not all departed from this ignoble world? Have you not been left among people who are just like rubbish and so mean that the two lips cannot meet even to condemn them scornfully. Allah may curse those who advise good but they themselves avoid it, and those who desist others from evil but they themselves act upon it!

The ignorant Judge

About those who sit for judgement among people, but are not fit for it

Till when he has quenched his thirst from a polluted water and treasurd up of cheap metals, he sits among people as a judge respons for explaining what ever is confusing to the others. If an ambiguous problem intercepted him he manages a shabby mean-ingless argument about it of his own accord and passes judge-ments on its basis. In this way he is entangled in the confusion of doubts as in the spider’s web, not knowing whether he was right or wrong. If he is right he fears lest he erred, and if he is wrong he hopes he is right. He is ignorant, wandering astray in ignorance.

He scatters the traditions as the wind scatters the dry leaves. Whatever he does not know he does not assume to be a knowledge it worth knowing. He does not think that there is beyond his reach a view. If anything is not clear to him he concealed it because of what he knows of his own ignorance. Lost lives are crying for help against his unjust verdicts, inheri-tances are grumbling against him.

I complain to Allah about a community who live ignorant and die misguided. For them nothing is more worthless than Qura’n if it is recited as it should be recited, nor anything more valuable than the Qur’an if its verses are misinterpreted, nor anything more vicious than virtue nor more virtuous than vice.

He Judges According to His view

When a problem is put before one of them he passes a judgement on it from his view. When exactly the same problem is placed before another one of them he passed on an opposite verdict. Then thses judges go to the Imam who had appointed them and he confirms all their verdicts, although their Allah is one, their Prophet is one, their Book (the Qur’an) is one.

Their learned Man is Hypoerite

Describing the people of his time:

Know that you are living at a time when those who speak of right are few, when tongues are blunt to utter the truth, and those who stick to the right are humiliated. The people of this time are engaged in disobedience. There youths are Quarralsome, their old men are sinful, their learned men are hypocrites. Their youngs do not respect their elders, and their rich men do don’t provide for the destitute.

They act through doubts

It is not that every man with a heart is intelligent, every ear does not listen, and every eye does not see. I wonder, and why shouldn’t I wonder, about the faults of these groups who have introduced alterations in their religious proofs,. They act on the doubts and tread in (the way of) their desires. For them good is whatever they consider good and evil is whatever they consider evil., their resort for resolving distress is to themselves. Their confidence in regard to dubious matters is in their own opinions as if everyone of them is the leader (Imam) of himself. As if he has decided himself he considers it to have been taken through reliable sources and solid bonds.

Scold the self

O’ slaves of Allah, weigh yourselves before you are weighed, and call it to account yourselves before you are called to account. Breath before the suffocation of the throat. Be submissive before you are harshly driven. Know that He who is not helped in acting as his own adviser and scold then no one else can (effectively) be his adviser and scold.

Beware

Speaking to his son, Al-Hasan:

O’ my son, you should avoid making friends with a fool because he may intend to benefit you but may harm you; you should avoid making friends with a miser because he withdraws from you when you need him most; you should avoid making friends with a sinful person because he sells you for nought; and you should avoid making friends with a liar because he is like a mirage, he shows you remote things as near and near things as remote.

Agreement And Disagreement

O’ people do not feel desolated in the path of right because of the fewress of its runners, because people have thronged round a table (of this world) whose satiety doesn’t last, but whose hunger lasts for a long time.

O’ people contentnees and anger is what gathers people to be treated as one community.

O’ people he who treads the clear path reaches the spring of water, and whoever disobeys he falls into misdirection it strays into waterless desert.

Hypocrisy and Injustice

Beware from destroying your morals and changing them. Certainly the tongue of a believer is after his heart, while the heart of a hypocrite is after his tongue; because when a believer intends to say some thing, he thinks it over in his mind. If it is good he discloses it, but if it is bad he lets it remain concealed. While a hypocrite speaks whatever comes to his tongue, without knowing what is in his favour and what goes against him,

As for the injustice That will not be left unquestioned, it is the injustice of slaves against one another. For your unity in respect of a right which you dislike is better than you scattering away in respect of a wrong that you like. Blessed is the man whose own defects keep him from the defects of others, so that he is engaged in himself and people are in comfort of him.

The Tribe

O’ people! Surely no one can do without his tribe and their defence by hands and tongues. They are the most of all people to keep him and can ward off from him his troubles, and they are the most kind to him when tribulations befall him.

Whoever holds up his hands from his kinsmen, they loose only one hand, but at the time of his need many hands remain held up from helping him.

The dispostions

Describing man’s disposition

It (the heart) has the drugs of wisdom and things contrary to wisdom. If hope is widened to it, eagerness humiliates it and when covetousness increases greed ruins it. If anger rises in it a serious rage develops. If it is blessed with pleasure, it forgets to be cautious. If it is frightened precaution busied it. If he feels secure inadvertence leads him astray. If it earns wealth, luxury spoils him. If trouble befalls it, impatience disgraces it. If it faces starvation, distress overtakes it. If hunger attacks it weakness cripples it. If he eats to the excess, dyspepsia pains it. Thus, every shortness is harmful to it and every excess is spoiling to it.

Time and its people

At a time when virtue is dominant in the world and among people, if a person entertains an evil intention about another person of whom nothing evil has been seen, then he has done unjust. And at a time when corruption is dominant in the world and among people, if a man entertains a good intention about another person he has flung himself in danger.

Many a Fasting Person

On fasting and prayer

Many a fasting person of whose fast gain nothing but just hunger and thirst, and many an offerer of prayers of whose prayer gains nothing but wakefulness and hardship. The sleep and not fasting of the tactful (God-knowing) is far better.

Categories of People

From a sermon describing the bad natures of the people of his time

O’ people we have been borne in such a wrongful and thankless period wherein the virtuous is deemed vicious and the oppressor goes on advancing in his excesses. We do not make use of what we know and do not ask of what we do not know. We do not fear calamity till it befalls. People are of four categories: among them is that who is not prevented from mischief but by his low position, bluntness of his edge and paucity of wealth. Then there is he who has drawn his sword, openly commits mischief, and has devoted himself to securing wealth, leading troops, rising on the pulpit and has allowed his faith to perish. How bad is the trading that you allow (enjoy-ment) of this world to be a price for yourself. And among them is he who seeks this world through actions meant for the next world, but does not seek the next world through actions of this world. He keeps his body calm (in dignity), raises short steps, tucked up his clothes, embellishes his body for trust - worthiness and uses the position of Allah’s veiling as a means have held him back from seeking authority. This keeps down his position and he has named it contentment and he clothes himself with the robe of asceticism.

Then there remain a few men in whose case the remem-brance of their return (to Allah on doomsday) has cast down their eyes, and the fear of resurrection has shed their tears. Some of them are scared away and dispersed; some are frightened and oppressed; some are quiet as if muzzled; some are praying sincerely, some are grief-stricken and pain-ridden whom fear has confined to namelessness and humilliation has covered them. They preached till they became tired, they were oppressed till they were disgraced and they were killed till they remained few in number. So learn from those who preceded you before those who follow you learn from you, and refuse it realizing its uglyness as it has refused those who has been more enchanted by it than you.

With every wind

Describing the people of his time:

The common riftraff who run after every caller and bend in the direction of every wind. They haven’t been enlightened by knowledge and haven’t sought shelter in a secure locality.

Many a small person overcomes a big one.

Avoid speaking during meetings of fear, since fear bewilders the mind from which you acquire, and engages it with protecting the self rather than protecting the doctrine that you like to support. Also avoid anger from the one who compels you to it, because anger spoils the thought and prevents from verification. Avoid the sessions which does not allow justice in the equality between you and your apponent in matter of attention and listening, and their holders have no morals that prevent them from passing an unjust judgement in your favour or against you. Avoid speaking to him who does not understand you as he makes you tired. Avoid undervaluating the opponent since it prevents caution. Many a small person overcomes a big one.

His lamp at Night was the Moon

A wonderful speech about Muhammed and christ

Certainly, in the Prophet of Allah - peace and blessing of Allah be upon him and his progency - was sufficient example for you and a proof concerning the meanness of the world, its defects, the multitude of its disgraces and its evils, as its sides has been folded for him, while its flanks had been spread for others; he was weaned from its milk and turned away from its adornments.

If I desire I will tell you about Isa (Christ) son of Maryam (Mary). He used a stone as his pillow, put on coarse clothes, and ate rough food. His condiment was hunger. His lamp at night was the moon. His shade during winter was just the expanse of earth eastward and westward. His fruits and flowers were only what grows from the earth for the cattle. He had no wife to allure him, nor wealth to deviate, nor greed to humilliate him. His two feet were his mount and his two hands were his servant.

Like Christ’s Manner

It is related by Nawf Al-Bikali that: I saw that one night Amir Al-Ma’minin, peace be upon him, came out of his bed and looked at the stars, then he said to me: O’ Nawf, are you awake or sleeping? I said: “I am awake, O’ Amir Al-Mu’minin.” Then he said:

Blessed be those who abstain from this world and are eager for the next world. They have taken this earth as a floor; its dust a bed-cloth; and its water a perfume; they took the Qur’an as their undercloth and supplicate as their blanket and then they are cut off from the world like Isa (Chirst).

Do not say of what you Do not know

The qualities of the virtuous:

O’ slaves of Allah, the most beloved slave of Allah is he who has enjoined upon himself justice. The first step of his justice is the rejection of desires from his heart. He describes right and acts according to it. There is no good which he has not aimed at nor any likely place (of virtue).

O’ people, do not say what you do not know, because most of the right lies in what you deny. Accept the apologize of one against whom you have no argument.

Their speech is to the point, their Gait is Humble.

It is related that a comparrion of Ibn Abi Talib called Hammam said: O’ Amir Al-Muminin, describe to me the pious men in such a way as though I see them” Imam avoided the reply, then he spoke of the pious wonderful speech, some of which is:

Now then, Allah, the Glorified, the sublime had created the creatures (its things) without any need for their obedience and safe from their sinning, because the sin of anyone who sins does not harm Him nor does the obedience of anyone who obeys benefits Him. He has distributed among them their livelihood, and has assigned them their positions in the world. Thus the God-fearing in it are the people of virtues. Their speech is to the point, their dress is moderate and their gait is humble. They keep their eyes closed to what Allah has made unlawful for them, and they put their ears to that knowledge which is beneficial to them. They remain in the time of trials as though they remain in comfort. If there had not been fixed periods (of life) ordained for each, their spirits would not have remained in their bodies even for the twinkling of an eye.

They are not satisfied with their meagre good acts and do not regard their major acts as great. They always blame themselves and are afraid of their deeds. When anyone of them is spoken of highly, he says: “I know myself better than others, and my Lord knows better than I know. O’ Allah, do not deal with me accord-ing to what they say, and make me better than they think of me and forgive me which they do not know.”

One of the symptom of anyone of them is that you find that he has determination along with leniency, faith with conviction, moderation in riches devotion in worship, endurance in starva-tion, endurance in hardship, vitality in guidance and abstain from greed. He transfuses knowledge with forbearance, and speech with action. Good is expected from him. Evil from him is not feared,. He forgives him who is unjust to him. He gives to him who deprives him, and he behaves well with him who behaves ill with him. Indecent speech is far from him, his speech is lenient, his virtues are ever present. He does not commit unjust to him whom he hates, and does not commit sin for the sake of him whom he loves. He admits truth before evidence is brought against him. He does not call others bad names, he does not cause harm to his neighbour, he does not feel happy at others’ misfortunes, he doesnot enter into wrong, and does not go out of right. He suffers of himself while others feel at rest of him, and makes people feel safe from himself. His keeping away is not by way of vanity or feeling of greatness, nor his nearness by way of deceit and cheating.

His keeping away from others is by way of asceticism and purification, and his nearness to those to whom he draws near by way of lenience and mercifulness.

The Hypocrites

They change into many colours, and adopt many ways. In every path there is one of their victims and they have a mean to approach every heart, and they have tears for every grief. They lend each other eulogies and expect reward from each other. When they ask something they insist on it, if they blame they unveil, and if they pass a verdict they commit excess. They have prepared for every truth a wrong way, for every erect thing a tilted, for every living being a killer, for every door a key, and for every night a lamp. They attempt to reach their greedy aims by despair, in order to maintain with it their markets, and to popularize their ornamated merchandise.

It Has Become Eternal For Them

Describing those who deserted this world:

The approach of danger do not frighten them, and the adversity of circumstances does not grieve them. They do not mind earthquakes, nor do they pay heed to thunders. They are departed and not waited. They are present but don’t attend. They had been together but are now scattered. Their accounts are unknown and their houses are silent, not because of duration of time or distance of place, but because they have been made to drink a cup (of death) which has changed their speech into dumbness, their hearing into deafness, and their movements into stillness.

They are neighbours not feeling affection for each other, and friends who do not visit each other. The bonds of their knowing each other have been worn out and the connections of their friendship have been cut asunder. Everyone of them is therefore alone although they are together, and they are strangers, even though friends. They are unaware of morning after a night or an evening after a day. The night or the day when they departed has become eternal for them.

Carrying Them Towards Their Dangers

Describing the present world:

Its dweller is a traveller, and its resident is departing. It is drifting with its people like a ship when severe winds dashes in the deep sea. Some of them sinks and die, while some others escape on the surface of the waves, where winds push them with their currents and carry them towards its horrors. So whoever has sunk cannot be restored, and whoever escapes is on the way to perdition.

They Were Of Longer Ages

Caution about the states of this world:

So now, certainly I caution you against this world for it is sweet and green, surrounded with lusts, is ornamented with hopes and decorated with deception.

No person gets a rejoicing from this wold but successdes it with tears, and no one gets its comforts in the front but to face hardships in the rear. It is just worthy of this world that in the morning it supports a man but in the evening it does not recognize him. If one side is sweet and pleasant the other side is bitter and distressing. No one secures enjoyment. From its freshness but he has to face hardship from its calamites. No one would pass the evening under the wing of safety but that his morning would be under the feathers of the wing-tips of fear.

How many a man relied on it but it distressed him; how many a man felt peaceful with it but it knocked him down; how many a man were prestigeous but it made him mean and how many a person was proud but it made him humilliated. Its realm is spoliated., the strong in it is defeated and the rich is afflicted with misfortune. Its neighbour is plundered.

Are you not (residing) in the houses of those resided before you, who were of longer ages, more lasting traces, and farther hopes, were more in numbers and had greater armies. How they devoted themselves to this world and what adevotion it was how they showed preference to it and what a preferance it was! Then they departed it without any provision that could convey them through. Did you informed that she accepted to pay a ranoom for them or had she given them any support, or afforded them a good company?

Woe to your inhabited streets

Describing the destiny of Barrah

Woe to your inhabited streets and decorated houses with their wings like the wings of vultures and trunks like the trunks of elephants; from those people whose murdered is not mourned and their lost is not searched for. I have turned this world over on its face, valued, it according to its (low) value, and looked at it with its own eye.

O’ my Allah! Our mountains have dried up

Seeking rain, full of kindness, sympa-thy, humbleness to the Creator of the Cosmos and the glory of existence

O’ my Allah! Surely our mountains have dried up and our earth has become dusty. Our cattle are thirsty and are bewidered in their enclosures. They are moaning like the moaning of mothers for their dead sons. They are tired of going to their meadows and longing for their watering place. O’ my Allah! Have mercy on the groan of the groaning and the yearn of the yearning.

O’ my Allah! We have come out to Thee when the years of drought have crowed over us like thin camels, and clouds have disappointed us. Thou art the hope for the afflicted and succour for the seeker. We call thee when the people have lost hopes, cloud has been denied and cattle have perished, that do not punish us for our deeds and do not call to account for our sins, and spread Thy mercy over us through raining clouds, rain fed blossoming, amazing vegetation, and heavy down pours with which you enliven what have died and restor with it all what has been lost. O’ my Allah, give rain from Thee which should be life giving. Satisfying, thorough, wide-scattered, purified, blissful, plentiful and invigorating. Its vegetation should be exuberant, its branches full of fruits and its leaves green. With it Thou reinvigorates the weak among Thy slaves, and revive the dead among Thy cities. O’ my Allah! Irrigate us with which our high lands get covered with green herbage, streams get flowing, our sides grow green, our fruits thrive, our cattle prosper, our farflung areas get watered and our dry areas get its benefit, with Thy vast blessing!

Backbiting

Preventing the backbiting of people:

Those who do not commit sins should take pity on sinners and other disobedient people. Gratefulness to Allah should be mostly their indulgence. How it would be with the absent who blames his absent brother and disgraced him with his affliction.

O’ slave of Allah! Do not be quick in exposing anyone’s sin for he may be forgiven for it and do not feel yourself safe even for a small sin as you may be punished for it!

Today Goes and Tomorrow Comes

Know, O’ slaves of Allah! That your oneself is a watcher over you; your limbs are watchmen and truthful vigil-keepers who preserve your actions and the numbers of your breaths. The gloom of a dark night cannot conceal you from them, nor can closed doors hide you from them. Surely tomorrow is close to today.

Today departs with all that it has and tomorrow will com following it. It is as though everyone of you has reached the place of his solitude. So what a house of loneliness a residence of solitary and an isolated exile!

Alas! The Journey is Far

It is related that when Dhirar ibn Hamzah Al-Dibabi went to Mu’awiyah and Mu’awiyah asked from him about Imam Ali, Dhirar said: I stand witness that I have seen him on several oceasions when night had spread and he was standing in the niche (of the mosque) holding his beard, groaning like a man bitten by a snake and weeping as a grieved man, saying:

O’ world, o’ world! Get away from me. Why do you present yourself to me? Or are you eager for me? May you don’t get that opportunity to impress me. Deceive other than I. I have no concern with you. Your life is short, your importance is little and hope in you is mean humble. Alas! The provision is little, the way is long, the journey is far, and the goal is hard to reach! The summoning is difficult.

The Nature Of Existenc

A sermon indicating imam’s deep realization of nature and conditions of existence:

(in this world) with every dosage there is a choke and with every morsel there is chocking. You do not get any benefit in it except by foregoing another and no one among you advances a day in age except by the taking away of a day from his life. No meals is renewed to one unless a previous one was exhusted. No mark apears for him unless a mark disappears. Nothing new comes into being unless a new becomes old. No new crop comes up unless a crop has been reaped. Those roots are gone whose off-shoots we are.

He Has Run in it A Luminous Moon

Imam recalls the creation of the earth and the sky:

When Almighty created the openings of atmosphere, expanse of horizons and strata of winds. He flowed into it a water whose waves were stormy and whose surges leapt one over the other. He loaded it on the dashing wind and breaking typhoons. Then Almighty created forth a wind and intensified its motion. Then He ordered the wind to raise up deep waters and to intensify the waves of the oceans. So the wind churned it like the churning of curd and pushed it fiercely into the horizons throwing its front position on the rear and the stationary on the flowing till its level was raised.

Then He decorated them with stars and the light of meteors and hung in it the shining sun and a luminous moon under a revolving sky, and a moving ceiling.

The Rising Of Water

Describing Allah’s Omniscience

Allah knows the groals of besats in the forests, the sins of slaves in seclusions, the intersecting of whales in deep seas and the clashing of water by stormy winds!

Creation Of Bat

An example of Allah’s fine production, wonderful creation and deep sagacity which He has shown us in these bats which keep hidden in the daylight although daylight reveals everything else, and are mobile in the night although the night shuts up every other living being; and how their eyes get dozzled and cannot make use of the light of the sun so as to be guided in their movements and so as to reach their known places through the direction provided by the sun. Allah has prevented them from moving in the brightness of the sun and confined them to their places of hiding instead of going out at the time of its shining consequently, they keep their eyelids down in the day and use night as a lamp and go with its help in search of their livelihood. The darkness of night does not obstruct their sight nor does the gloom of darkness prevent them from movement. As soon as the sun removes its veil and the light of morning appears, and the rays of its light enter upon the lizzards in their holes, the bats pull down their eyelids on their eyes and live on what they had collected in the darkness of night. Glorified is He who has made the night as day for them to seek livelihood and made the day for rest and stay. He has given them wings of flesh with which, at the time of need, they rise upwards for flying. They look like the ends of ears without feathers or canes. Of course, you can see the veins quite distinctly. They have two wings which are neither too thin so that get torn in flying, nor too thick so that they prove heavy. When they fly their young ones hold on to them and seek refuge with them, getting down when they get down and rising up when they rise. The young does not leave them till its limbs become strong, its wings can support it for rising up, and it begins to recognize its places of living and its interest. Glorified is He who creates everything without imitation of a previous pattern of some one else.

Creation of the Peacock

The most amazing among them in its creation is the peacock, which Allah had created in the most precise symmetry arranged its hues in the best arrangement with wings whose ends are inter-leaved together and whose tail is long. When it moves to its female it spreads out its folded tail and raises it up so as to overshadow its head, as if it were the sail of a boat being pulled by the sailor. It feds proud of its colours and swaggers with its movements.

You would imagine its feathers to be sticks of silvers and what he has grown on it like suns and their halos of pure gold and green emeralds liken it to what land germinates, you would say that it is a bouquet of flowers collected of every flowers of spring. If you likened them to cloths, they would be like embroide red garments or amazing variegated clothes of Yemen. If you liken it to ornaments then you would say like stones of different colours encompassed with ornamented silver., the peacock walks with vanity and pride, browsing through its tail and wings and laughs admiring the beauity of its dress and the hues of its scarf.

But when it casts its glance at its legs it cries loudly with a voice which indicates its call for help and displays its true grief, because its legs are thin like the legs of Indo Persian cross-bred cocks.

On the place its comb it has a green ornamented crest. The loop hole of its neck is like a pitcher stretch up to its belly is like the hair-dye of Yemen in colour or like silk cloth put on a polished mirror which looks as if it has been covered with a black veil, except that on account of its excessive lustre and extreme brightness it appears that a lush green colour has been mixed with it.

Along the openings of its ears there ia a line of bright white with the colour of daisy. With its whiteness it shines on the black background. There is hardly a hue from which it has not taken a bit and improved it further by regular polish, lustere, silken brightness and brilliance. It is therefore like scattered blossoms which have not been seasoned by the rains of the spring or the sun of the summer.

It may sheds its plumage and puts off its dress. They all fall away one by one and grow again. They fall away from the feather stems like the falling of leaves from twigs, and then they begin to join in together and grow till they return to the state that existed before their falling away. They don’t change its previous colours, nor does any colour occur in other than its own place. If you carefally look at one of the hairs of its feathers it would look like a red rose, another time an emerald green and sometime a golden yellow. How can sharpness of intellect reach the descrip-tion of this, or how can the faculty of mind get to it, or the utterances of describers manage to tell of it. Even its smallest parts have made it impossible for the imagination to pich them out or for tongues to describe them.

Creation of the Ant

Look at the ant with its small body and delicate form. It can hardly be seen in the corner of the eye, nor by the perception of the imagination how it moves on the earth and strive for its livelihood. It carries the grain to its hole and deposits it in its place of stay. It collects during its hot summer for its cold winter, and during strength for the peroid of its weakness. Its livelihood is guaranteed, and it is fed according to fitness. Allah, the kind, doer not forget it and (Allah the lover) does not deprive it, even though it may be in dry stone or fixed rocks. If you have thought about its digestive tracts in its high and low parts, the rib cartilages of its belly, and its eyes and its ears in its head you would feel difficulty in describing it. Exalted is He who made it stand on its legs and erected it on its pillars (of limbs). No other originator took part with Him in its origination and no one having power assisted Him in its creation.

If you tread on the paths of your imagination and reach its extremity it will not lead you anywhere except that the Originator of the ant is the Originator of the date-palm, because everything has (the same) precision and detail, and every living being has little difference! Nothing, the grand and the delicate, the heavy and the light, the strong and the week, but to Him are the same!

Creation of the Locust

If I wish I can tell about the locust. Allah gave it two red eyes, lighted for them two moon-like Iris made for it small ears, opened for it a suitable mouth and gave it keen sense, gave it two canines to cut with, and two sickle to grip with. Farmers are afraid of it in the matter of crops since they cannot drive it away even though they may join together. Till it at last enters the fields and satisfies its desires (of hunger) from them although its body is not equal to a thin finger.

Forgive Me

A Supplication of Imam

O’ my Allah! Forgive me what Thou knowest about me more than I do. If I return thou return to forgiveness. My Allah forgive me that with what I sought nearness to Thee with my tongue then my heart diverged from my intention. My Allah forgive me gesures with the eye, vile utterances, inattentions of mind and slips of speech.

What have I suffered

Spoken on the evening of the day in which he was struck:

I was sitting when aslumber overtook me. I saw the Prophet of Allah appear befor me, and I said: “O’ Prophet of Allah! What a crookedness and antaganism I had faced from your nation. The prophet of Allah said: “Invoke (Allah) evil upon them”, I said, “Allah may change them for me with better ones, and change me for them with a worse one.

Forgiveness of the killer

Made shortly before his martyrdom when he had been fatally wounded by a blow from the sword of Ibn Muljam:

Yesterday I was your companion and today I am a lesson for your, while tomorrow I shall be leaving you. If I survive I shall be in charge of my blood, 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!

Oppressed

Describing the oppression he under-goes:

I have been continually oppressed since Allah chooses that the prophet dies till today. I was as well oppressed before Islam: my brother Aqil was striking me when my brother committed a wrong.

The three Oxen

We see to mention here this proverb, as it is one of the most beautiful of Arab proverbs spoken on the tongue of animal. Then because it is the first proverb that Ibn Al-Muqaffa’ mentioned in his well-known book ‘Kallilah and Dimnah’. It is a call for unity and prevention of disorder,. It is strange that this attributed proverb has not been mentioned in Nahj Al-Balaghah, despite the many editions nor in the books whose authors rectify what has been passed by the collector of ‘Nahj’.

There had been three oxen in a jungle; one is white, the others are balck and red. There was also a lion, which could not win over them (to eat) because of their unity against him. The lion told the black ox and the red ox: nothing indicates our being here in this jungle except the white ox, as its colour is clear, but my colour is like your colour; if you leave me eat it the jungle will be untroubled for us only! They told him: as you like, so eat him. Then the lion ate the white ox. Days passed, the lion told the red, my colour is like yours; let me eat the black ox so that the jungle becomes for us alone! The red ox agreed telling the lion to eat him! Then he told the red ox: “I am eating you inevitably”! He said: let me shout three times. So he said: “Do it”. He shouted: “Beware: I had been eaten the day the white ox was eaten”.