UN on ALI

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United Nations use Imam Ali as a model of good leader.

THE ARAB HUMAN DEVELOPMENT REPORT 2002
Creating Opportunities for Future Generations

Pages 82 and 107

BOX 5.6

Imam Ali bin abi Taleb: (600-661 A.D.) knowledge and work

* No vessel is limitless, except for the vessel of
knowledge, which forever expands.

* If God were to humiliate a human being, He
would deny him knowledge

* No wealth equals the mind, no poverty equals
ignorance, no heritage equals culture, and no support
is greater than advice.

* Wisdom is the believer’s quest, to be sought
everywhere, even among the deceitful.

* A person is worth what he excels at.

* No wealth can profit you more than the mind,
no isolation can be more desolate than conceit, no
policy can be wiser than prudence, no generosity
can be better than decency, no heritage can be
more bountiful than culture, no guidance can be
truer than inspiration, no enterprise can be more
successful than goodness, and no honour can surpass
knowledge.

* Knowledge is superior to wealth. Knowledge
guards you, whereas you guard wealth. Wealth decreases
with expenditure, whereas knowledge multiplies
with dissemination. A good material deed
vanishes as the material resources behind it vanish,
whereas to knowledge we are indebted forever.
Thanks to knowledge, you command peopleÕs respect
during your lifetime, and kind memory after
your death. Knowledge rules over wealth. Those
who treasure wealth perish while they are still alive,
whereas scholars live forever; they only disappear in
physical image, but in hearts, their memories are
enshrined.

* Knowledge is the twin of action. He who is
knowledgeable must act. Knowledge calls upon action;
if answered, it will stay; otherwise, it will depart.

Source: Ali bin abi Taleb, Nahj Al-Balagha, Interpreted by Imam Muhammad Abdu,
Vol. 1, Dar-Al-Balagha, Beirut, 2nd edition, 1985.


BOX 7.2

Governance terminology in the Arabic language

The derivation of words relating to governance
in the Arabic language is fascinating
and instructive in that it embodies
essentially all the elements of modern
good governance.
Nearly all the names of modern governance
institutions are derived from one
three-letter root (HOKM ) which corresponds
to "govern". "Govern", in turn,
means "to judge" between people.
The same root, with minor phonetic
modification, leads to our preferred
Arabization of "governance" (Al-hokm).
It also signifies "deep knowledge
of the law and its interpretation", which
determines criteria for judgement.
Another phonetic modification results in
"justice" as well as "wisdom", which
pave the way for ethical considerations in
judgement (mercy and public welfare,
above justice?).
Another simple derivation from the
root yields "court"--not so in English or
French, for example.
Yet another simple derivation produces
"government", which in the original
Arabic usage literally means "lifting
injustice"--a meaning that governments,
especially in repressive regimes, would be
well advised to contemplate.
Finally, a "ruler" is a "person appointed
to judge among people". The
other side of appointment is, naturally,
the possibility of dismissal, which implies
accountability of the ruler. "Tyranny" is
another simple derivation from the root,
and since justice is a supreme value in
this (linguistic) governance system,
tyranny must be grounds for dismissal.


BOX 7.3

Imam Ali bin abi Taleb: on governance


* He who has appointed himself an
Imam of the people must begin by teaching
himself before teaching others, his
teaching of others must be first by setting
an example rather than with words, for he
who begins by teaching and educating
himself is more worthy of respect than he
who teaches and educates others.

* Your concern with developing the
land should be greater than your concern
with collecting taxes, for the latter can
only be obtained by developing; whereas
he who seeks revenue without development
destroys the country and the people.

* Seek the company of the learned and
the wise in search of solving the problems
of your country and the righteousness of
your people.

* No good can come in keeping silent as
to government or in speaking out of ignorance.

* The righteous are men of virtue,
whose logic is straightforward, whose
dress is unostentatious, whose path is
modest, whose actions are many and who
are undeterred by difficulties.

* Choose the best among your people
to administer justice among them.
Choose someone who does not easily give
up, who is unruffled by enmities, someone
who will not persist in wrongdoing,
who will not hesitate to pursue right once
he knows it, someone whose heart knows
no greed, who will not be satisfied with a
minimum of explanation without seeking
the maximum of understanding, who will
be the most steadfast when doubt is cast,
who will be the least impatient in correcting
the opponent, the most patient in
pursuing the truth, the most stern in meting
out judgment; someone who is unaffected
by flattery and not swayed by
temptation and these are but few.

Source: Nahg El Balagha, interpreted by
Imam Mohammad Abdou, Part I, Dar El
Balagha, second edition, Beirut, 1985.

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Imam Ali bin Abi Talib's sayings:

The UNDP quoted the following sayings of Imam Ali in its 2002 Arab Human Development Report:

1. "He who has appointed himself an Imam (ruler) of the people must begin by teaching himself before teaching others. His teaching of others must be first by setting an example rather than with his words, for he who begins by teaching and educating himself is more worthy of respect than he who teaches and educates others."

2. "Your concern with developing the land should be greater than your concern for collecting taxes, for the latter can only be obtained by developing; whereas he who seeks revenue without development destroys the country and the people."

3. "Seek the company of the learned and the wise in search of solving the problems of your country and the righteousness of your people."

4. "No good can come out in keeping silent to the government or in speaking out of ignorance."

5. "The righteous are men of virtue, whose logic is straightforward, whose dress is unostentatious, whose path is modest, whose actions are many and who are undeterred by difficulties."

6. "Choose the best among your people to administer justice among them. Choose someone who does not easily give up, who is unruffled by enmities, someone who will not persist in wrong doings, who will not hesitate to pursue right once he knows it, someone whose heart knows no greed, who will not be satisfied with a minimum of explanation without seeking the maximum of understanding, who will be the most steadfast when doubt is cast, who will be the least impatient in correcting the opponent, the most patient in pursuing the truth, the most stern in meting out judgment, someone who is unaffected by flattery and not swayed by temptation and these are but few."


United Nations on Imam Ali Ibn Abi Talib

The United Nations has advised Arab countries to take Imam Ali bin Abi Talib as an example in establishing a regime based on justice and democracy and encouraging knowledge.

The UNDP in its 2002 Arab Human Development Report, distributed around the world, listed six sayings of Imam Ali) about ideal governance.

They include consultation between the ruler and the ruled, speaking out against corruption and other wrong doings, ensuring justice to all, and achieving domestic development.

The UNDP said most regional countries are still far behind other nations in democracy, wide political representation, women's participation, development and knowledge.

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United Nations Advices Muslim Countries to follow Imam Ali

The UNDP published excerpts in English of remarks made by
Imam Ali.
The United Nations has advised the Muslim countries to take Imam Ali as an example in encouraging knowledge and establishing a regime based on justice and democracy.
The UNDP published excerpts in English of remarks made by Imam Ali bin Abi Taleb, a cousin of Prophet Mohammed, nearly 1,400 years ago about


Knowledge, justice and right rule of people.

The UNDP referred to the regime as governance, an English equivalent of 'Al Hokm', and said most regional countries are still far behind other nations in democracy, wide political representation, women's participation, development and knowledge.
In its 2002 Arab Human Development Report, distributed around the world, the UNDP listed six main points in the comments of Imam Ali bin Abi Taleb about ideal governance.
They include consultation between the ruler and the ruled, speaking out against corruption and other wrong doings, ensuring justice to all, and achieving domestic development.
It quoted the Imam as saying: "He who has appointed himself an Imam (ruler) of the people must begin by teaching himself before teaching others.
"His teaching of others must be first by setting an example rather than with his words, for he who begins by teaching and educating himself is more worthy of respect than he who teaches and educates others."
On development he tells rulers: "Your concern with developing the land should be greater than your concern for collecting taxes, for the latter can only be obtained by developing; whereas he who seeks revenue without development destroys the country and the people.
"Seek the company of the learned and the wise in search of solving the problems of your country and the righteousness of your people. No good can come in keeping silent as to government or in speaking out of ignorance." On justice and virtue, the Imam says: "The righteous are men of virtue, whose logic is straightforward, whose dress is unostentatious, whose path is modest, whose actions are many and who are undeterred by difficulties.
"Choose the best among your people to administer justice among them. Choose someone who does not easily give up, who is unruffled by enmities, someone who will not persist in wrong doings, who will not hesitate to pursue right once he knows it, someone whose heart knows no greed, who will not be satisfied with a minimum of explanation without seeking the maximum of understanding, who will be the most steadfast when doubt is cast, who will be the least impatient in correcting the opponent, the most patient in pursuing the truth, the most stern in meting out judgment, someone who is unaffected by flattery and not swayed by temptation and these are but few."
The report, distributed by the UNDP office in Abu Dhabi, said Arab countries have generally made progress in their political and social reforms but they still lag behind other states.
The report urged the Muslim governments to learn from Imam Ali bin Abi Taleb in advocating knowledge and fighting ignorance as the main reason for most problems.
It quotes him again: "No vessel is limitless except for the vessel of knowledge, which forever expands. If God has to humiliate a human being, he will deny him knowledge. No wealth equals to the mind, and no poverty equals to ignorance. No wealth can profit you more than the mind.
"Knowledge is superior to wealth. It guards you whereas you guard wealth. Wealth decreases with expenditure whereas knowledge multiplies with dissemination.

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UN Legal Committee, member states voted that the order of Ali to Malik al-Ashtar (Nahj Al-Balagha letter 53) should be considered as one of the sources of International Law.

Letter 53 of Imam Ali

An order to Malik al-Ashtar.


IN THE NAME OF GOD, THE BENEFICENT, THE MERCIFUL.

These are the orders issued by the creature of God, Ali, the son Abu Talib to Malik, the son of Ashtar when he appointed Malik as the Governor of Egypt to collect Zakat there, to combat the enemies of Islam and Egypt, to work for the welfare of its people and to look after its prosperity.
I order you, Malik, always to keep the fear of God in your mind, to give priority to His worship and to give preference to obeying His Commands over every other thing in life, to carefully and faithfully follow the commandments and interdictions as are given by the Holy Book and the traditions of the Holy Prophet because the success of a man to attain happiness in this world and in the next depends upon these qualities, and a failure to achieve these attributes brings about total failure in both the worlds.
I order you to use your head, heart, hands and tongue to help the creatures of God because the Almighty God holds Himself responsible to help those who sincerely try their best to help Him. God has further ordered you to keep your desires under control, to keep yourself under restraint when extravagant and inordinate yearnings and cravings try to drive you towards vice and wickedness because usually your 'self' tries to incite and drag you towards infamy and damnation unless the Merciful Lord comes to your help.
Let it be known to you, Malik, that I am sending you as a governor to a country which has seen many regimes before this. Some of them were benign, sympathetic and good, while others were tyrannical, oppressive and cruel. People will judge your regime as critically as you have studied the activities of other regimes and they will criticize you in the same way as you have censured or approved other rulers.
You must know that a good and virtuous man is known and recognized by the good that is said about him and the praise which God has destined him to receive from others. Therefore, make your mind the source and fountain-head of good thoughts, good intentions and good deeds. This can only be attained by keeping a strict control on your desires and yearnings, however much they may try to incite and coerce you. Remember that the best way to do justice to your inner self and to keep it out of harm is to restrain it from vice and from things which the 'self' inordinately and irrationally desires.
Malik! You must create in your mind kindness, compassion and love for your subjects. Do not behave towards them as if you are a voracious and ravenous beast and as if your success lies in devouring them.
Remember, Malik, that amongst your subjects there are two kinds of people: those who have the same religion as you have; they are brothers to you, and those who have religions other than that of yours, they are human beings like you. Men of either category suffer from the same weaknesses and disabilities that human beings are inclined to, they commit sins, indulge in vices either intentionally or foolishly and unintentionally without realizing the enormity of their deeds. Let your mercy and compassion come to their rescue and help in the same way and to the same extent that you expect God to show mercy and forgiveness to you.
Malik! You must never forget that if you are a ruler over them than the caliph is the ruler over you and God is the Supreme Lord over the caliph. And the reality is that He has appointed you as the governor and tested you through the responsibility of this rulership over them.
Never think of raising yourself to such a false prestige that you can declare war against God because you cannot ward off His Wrath and you can never be free from the need of His Mercy and Compassion.
Do not feel ashamed to forgive and forget. Do not hurry over punishments and do not be pleased and do not be proud of your power to punish. Do not get angry and lose your temper quickly over the mistakes and failures of those over whom you rule. On the contrary, be patient and sympathetic with them. Anger and desire of vengeance are not going to be of much help to you in your administration.
Never say to yourself, “I am their Lord, their ruler and all in all over them and that I must be obeyed submissively and humbly” because such a thought will unbalance your mind, will make you vain and arrogant, will weaken your faith in religion and will make you seek support of any power other than that of God . If you ever feel any pride or vanity on account of your sway and rule over your subjects then think of the supreme sway and rule of the Lord over the Universe, the extent of His creations, the supremacy of His Might and Glory, His Power to do things which you cannot even dream of doing and His control over you which is more dominating than that which you can ever achieve over anything around you. Such thoughts will cure your mental weakness, will keep you away from vanity and rebellion (against God), will reduce your arrogance and haughtiness and will take you back to the sanity which you had foolishly deserted.
Take care never to think of bringing yourself at par with God, never to think of matching your power with Him and contesting His Glory and ever to pretend that you possess might and power like Him because the Mighty Lord will always humble pitiless tyrants and will degrade all pretenders of His Power and Might.
So far as your own affairs or those of your relatives and friends are concerned take care that you do not violate the duties laid down upon you by God and do not usurp the rights of mankind, be impartial and do justice to them because if you give up equity and justice then you will certainly be a tyrant and an oppressor. And whoever tyrannizes and oppresses the creatures of God, will earn enmity of God along with the hatred of those whom he has oppressed; and whoever earns the Wrath of God loses all chances of salvation and he has no excuse to offer on the Day of Judgement.
Every tyrant and oppressor is an enemy of God unless he repents and gives up oppression. Remember, Malik! that there is nothing in this world more effective to turn His Blessings into His Wrath quicker than to insist upon oppression over His creatures because the Merciful God will always hear the prayers of those who have been oppressed and He will give no chance to oppressors.
You must always appreciate and adopt a policy which is neither too severe nor too lenient, a policy which is based upon equity will be largely appreciated. Remember that the displeasure of common men, the have-nots and the depressed persons more overbalances than the approval of important persons, while the displeasure of a few big people will be excused by the Lord if the general public and the masses of your subjects are happy with you.
Remember, Malik! that usually these big personages are mentally the scum of the human society, they are the people who will be the worst drag upon you during your moments of peace and happiness, and the least useful to you during your hours of need and adversity, they hate justice the most, they will keep on demanding more and more out of the State resources and will seldom be satisfied with what they receive and will never be obliged for the favour shown to them if their demands are justifiable refused, they will never accept any reasonable excuse or any rational argument and when the time changes, you will never find them staunch, faithful and loyal.
While the common men, the poor and apparently the less important section of your subjects are the pillars of Islam, they are the real assemblage of Muslims and the power and defensive force against the enemies of Islam. Keep your mind on their affairs, be more friendly with them and secure their trust and goodwill.
But be careful in forming your contacts (whether with the most important persons or the commoners); keep such people away from you and think them to be the enemy of the State who are scandal-mongers and who try to find fault with others and carry on propaganda against them because everywhere people have weaknesses and failings and it is the duty of the government to overlook (minor) shortcomings. You must not try to go in search of those weaknesses which are hidden from you, leave them to God, and about those weaknesses which come to your notice, you must try to teach them how to overcome them. Try not to expose the weaknesses of the people and God will conceal your own weaknesses which you do not want anybody to know.
Do not give cause to the people to envy each other (man against man, tribe against tribe or one section of the society against the other). Try to alleviate and root out mutual distrust and enmity from amongst your subjects.
Be fair, impartial and just in your dealings with all, individually and collectively and be careful not to make your person, position and favours act as sources of malice. Do not let any such thing or such person come near to you who does not deserve your nearness and your favour. Never lower your dignity and prestige.
Remember that backbiters and scandalmongers belong to a mean and cunning group, though they pretend to be sincere advisers. Do not make haste to believe the news they bring and do not heed to their advice.
Do not accept the advice of misers; they will try their best to keep you away from acts of kindness and from doing good to others. They will make you frightened of poverty.
Similarly do not allow cowards to act as your advisers because they will make you timid in enforcing your orders, will scare you from handling important affairs boldly and will make your enterprises and invasions timid and timorous attempts. At the same time avoid greedy and covetous persons who would aspire to the position of acting as your counsellor because he will teach you how to exploit the community and how to oppress people to get their wealth. Remember that miserliness, cowardice and greed appear to be different wicked qualities but they all arise from the same evil mentality of having no faith and no trust in God.
Your worst ministers will be the men who had been ministers to the despotic rulers before you and who had been a party o atrocities committed by them. Such persons should not be taken into your confidence and should not be trusted because they have aided sinners and have assisted tyrants and cruel rulers.
In their stead you can comfortably find persons who are equally wise and learned but who have not developed sinful and criminal mentalities, which have neither helped the tyrants in their tyrannies nor have they assisted them to carry on their sinful deeds. Such persons will prove the least troublesome to you. They will be the most helpful. They will sincerely sympathise with you. If you take them in your confidence they will sever their connections with your opponents. Keep such people with you as your companions in your informal company as well as in official gatherings in audience. From amongst such honest and humane companions and ministers some would receive your fullest confidence and trust. They are those who can always speak out the bitter truth to you and unreservedly and without fear of your status, can refuse to assist you or associate with you in the deeds which God does not like His good creatures to commit.
Select honest, truthful and pious people as your companions. Train them not to flatter you and not to seek your favour by false praises because flattery and false praises create vanity and conceit and they make a man lose sight of his real self and ignore his duties.
You should not treat good and bad people alike because in this way you will be discouraging good persons and at the same time emboldening the wicked to carry on their wickedness. Everyone should receive the treatment which his deeds make him deserve.
Try carefully to realize that a ruler can create goodwill in the minds of his subjects and can make them faithful and sincere to him only when he is kind and considerate to them, when he reduces their troubles, when he does not oppress them and when he never asks for things which are beyond their power.
These are the principles which you should keep in mind and act upon. Let your attitude be such that they do not lose faith in you because a good faith on their part will reduce many troubles of administration and will relieve you of many worries and anxieties. And so far as your confidence and trust is concerned, let it rest with those people whom you have tested in difficulties and whom you have befriended, but you should always mistrust those people whom you have wronged or who have proved themselves undeserving, inefficient or unfaithful.
Do not give up those practices and do not break those rules which good Muslims have evolved or introduced before you, which have created unity and amity among the various sections of the society and which have benefited the masses.
Do not break them and do not introduce innovations because if you do away with those good rules and traditions, the reward of having introduced them will go to those who evolved them and the punishment of having despoiled them will be your lot.
You must know, Malik, that the people over whom you rule are divided into classes and grades and the prosperity and welfare of each class of the society individually and collectively are so interdependent upon the well-being of the other classes that the whole set-up represents a closely woven net and reciprocal aspect. One class cannot exist peacefully, cannot live happily and cannot work without the support and good wishes of the other.
Amongst them there are the soldiers of the army of God who defend His cause, the next class is that of the secretaries of the State to whom duties of writing out and issuing special or general orders are assigned, the third group is of the judges and magistrates to administer justice, the fourth is of officers who maintain law and order and guard the peace and prosperity of the country. Then there are common men, the Muslims who pay the taxes levied by the government, and non-Muslims who pay the taxes levied by the government, and non-Muslims who pay tribute to the State (in lieu of taxes). Then comes the class of men who carry on various professions and trades and the last but not the least are the poor and the have-nots who are considered as the lowest class of the society. The Merciful God has fixed rights and duties of each one of them. They have been either mentioned in His Book or explained through the instructions of the Holy Prophet. A complete code of them is preserved with us.
As far as the soldiers are concerned, they are by the commands of God a fortress and stronghold to guard and defend the subjects and the State. They are the ornaments of the ruler and the country. They provide power and protection to the religion. They propagate and preserve peace among mankind. In fact, they are the real guardians of peace and through them good internal administration can be maintained. The upkeep and maintenance of an army depends upon the taxes collected by the State out of which God has fixed for them a share. With this amount they provide for their requirements, maintain themselves and their arms in sound position to defend the religion and the cause of justice.
The army and the common men (common citizens who pay taxes or tributes) are two important classes, but in a Welfare State their well-being cannot be guaranteed without proper functioning and preservation of the other classes, the judges and magistrates, the secretaries of the State and the officers of various departments who collect various revenues, maintain law and order as well as preserve peace and amity among the diverse classes of the society. They also guard the rights and privileges of the citizens and look to the performances of various duties by individuals and classes. And the prosperity of this whole set-up depends upon the traders and industrialists. They act as a medium between the consumers and the suppliers. They collect the requirements of the society. They exert to provide goods. They open up shops, markets and trading centres. Thus providing the consumers with their necessities, they relieve the citizens of the need of running after their requisites of life.
Then comes the class of the poor and the disabled persons. It is absolutely necessary that they should be looked after, helped and well provided for. The Merciful God has explained the ways and means of maintaining and providing for each of these classes. And everyone of this class has the right upon the ruler of the State that at least minimum necessities for its well-being and contented living are provided.
Remember, Malik that Almighty God will not absolve any ruler from his obligations unless he sincerely tries his best to discharge his duties, invokes God to help him in their performance, remains steadfast and diligent on the path of truth and justice and bears all this whether the performance of these duties is congenial or hateful to him.
So far as the army is concerned its chief and commander should be a person who is most sincere and faithful to God, to the Holy Prophet and to your Imam who is most pious, who is famous for his forbearance, clemency and gentleness, who is neither short-tempered nor does he get angry quickly, who sympathetically treats sincere excuses and accepts apologies, who is kind and compassionate with the weak, but severe against the strong and the powerful, who has no vindictiveness which might lead to violence or any inferiority complex or weak-mindedness which makes them helpless and dejected. To find and select such persons you should have contacts with pious and noble families with high ideals and exalted traditions, families well known for their bravery and courage and generosity and magnanimity. They are the people who may be considered as sources of magnificence and sublimity of character and fountainheads of piety and good deeds.
When you have found and selected such persons then keep an eye over them and watch them as parents watch their children so that you may find out if there appears any change in their behaviour. Treat them kindly and sympathetically. Do not grudge highest considerations to them (if they rightly deserve) and do not refuse small mercies. This kind of treatment will create reciprocal tendencies in them and they will trust you and will be faithful to you. Under the impression that you have paid enough attention to their major necessities and wants, do not close your eyes to their minor requirements and needs because small favours often bear better fruits though careful attention to major necessities is very important. Among the military officers those should receive your highest respect and consideration who pay most attention to the needs of the soldiers under their command who come forward to help the soldiers with their personal means and property so that the soldiers may lead a happy and contented life and may have full confidence of the future of their families and children.
If the soldiers are thus satisfied and are free from anxieties and care then they will bravely and wholeheartedly face the conflicts. Your constant attention towards the officers and soldiers will make them love you more and more.
The thing that should most gladden the heart of a ruler is the fact that his State is being ruled on the principles of equity and justice and that his subjects love him. And your subjects will only love you when they have no grievance against you. Their sincerity and loyalty will be proved if they gather around you to support your government, when they accept your authority without considering it an unbearable burden on their heads and when they do not secretly wish your rule to come to an end. So let them have as many justifiable hopes in you as they can and fulfil as many as you reasonably can. Speak well of those who deserve your praise. Appreciate the good deeds done by them and let these good actions be known publicly.
The correct and timely publicity of noble actions and golden deeds creates more zeal in the minds of the brave and emboldens the cowards and the weaklings. You must know and realize the good deeds done by every single individual so that the credit of noble deeds done by one may not be given to another. Do not underestimate and underpay the good work done. Similarly do not overpay a work simply because it has been done by a very important person and do not let his position and prestige be the cause of overvaluation of the merit of his work and at the same time do not undervalue a great deed if it is done by a very ordinary person or a commoner. Let equity, justice and fair play be your motto.
When you are faced with problems that you cannot solve or with a difficult situation from which you cannot escape or when uncertain and doubtful circumstances confuse and perplex you, then turn to God and the Holy Prophet because God has thus ordered those whom He wants to guide. The way to turn to God is to act diligently according to the clear and explicit orders given in His Holy Book and to the turn to the Holy Prophet means to follow those of his orders about which there is no doubt and ambiguity and which have been generally accepted to be correctly recorded.
So far as dispensing of justice is concerned, you have to be very careful in selecting officers for the same. You must select people of excellent character and high calibre and with meritorious records. They must possess the following qualifications: Abundance of litigations and complexity of cases should not make them lose their temper.
When they realize that they have committed a mistake in judgement they should not insist on it by trying to justify it. When truth is made clear to them or when the right path opens up before them, they should not consider it below their dignity to correct the mistake made or to undo the wrong done by them. They should not be corrupt, covetous or greedy. They should not be satisfied with ordinary enquiry or scrutiny of a case, but should scrupulously go through all the pros and cons, they must examine every aspect of the problem carefully, and whenever and wherever they find doubtful and ambiguous points, they must stop, go through further details, clear the points, and only then proceed with their decisions. They must attach the greatest importance to reasoning, arguments and proofs. They should not get tired of lengthy discussions and arguments. They must exhibit patience and perseverance in scanning the details, in testing the points presented as true, in sifting facts from fiction and when truth is revealed to them they must pass their judgements without fear, favour or prejudice.
They should not develop vanity and conceit when compliments and praises are showered upon them. They should not be misled by flattery and cajolery. But unfortunately they are few persons having such characteristics. After you have selected such men to act as your judges, make it a point to go through some of their judgements and to check their proceedings. Pay them handsomely so that their needs are fully satisfied and they are not required to beg or borrow or resort to corruption. Give them such a prestige and position in your State that none of your courtiers or officers can overlord them or bring harm to them. Let judiciary be above every kind of executive pressure or influence, above fear or favour, intrigue or corruption. Take every particular care of this aspect because before your appointment this State was under the sway of corrupt, time-serving and wealth-grasping opportunists who were lewd, greedy and vicious and who wanted nothing out of a State but a sinful consent of amassing wealth and pleasures for themselves.
Then come the officers of your State. You must supervise their work. They must be appointed after a careful scrutiny of their capabilities and characters. These appointments must be made originally on probation without any kind of favouritism being shown or influence being accepted otherwise tyranny, corruption and misrule will reign in your State. While selecting your officers take care to select experienced and honourable persons, members of respectable families who had served Islam during its early days because these are usually of noble character and good repute. They are not greedy and cannot be easily bribed. They mostly have before them the ultimate result of their thoughts and their deeds. Keep them also well-paid so that they may not be tempted to lower their standard of morality and may not misappropriate the cash of the State which they hold in their trust and if after being paid handsomely they prove dishonest, then you will be right to punish them. Therefore keep a careful watch over their system of work and rule.
You may also appoint trustworthy and honest men to keep a watch over the activities of these officers. The knowledge that they are being watched secretly will keep them away from dishonesty, misrule, malpractice and tyrannizing the subjects. Protect your government from dishonest officers. If you find any of them dishonest and your confidential intelligence service submits acceptable proofs of his dishonesty, then you must punish him. This may be corporal punishment besides dismissal from service and taking back from him all which he has dishonestly collected. He must be humiliated and must be made to realize the infamy of his wicked deeds. His humiliation and punishment must be given publicly so that it may serve as a lesson and a deterrent to others.
So far as collection of land revenues and taxes are concerned you must always keep in view the welfare of the tax-payers which is of primary importance than the taxes themselves because these taxes and the tax-payers are the original sources on which the welfare of your State and its subjects depend.
A State really lives upon the revenues collected from the taxpayers. Therefore, more importance should be attached to the fertility of land than to the collection of taxes because actual taxable capacity of people rests upon the fertility of the land. The ruler, who does not pay attention to the prosperity of his subjects and fertility of the land but concentrates only on collection of revenues, lays waste the land and consequently ruins the State and brings destruction to the creatures of God. His rule cannot last for long.
If the taxpayers complain to you of the heavy incidence to taxation, of any accidental calamity, of the vagaries of the monsoons, of the recession of the means of irrigation, of floods or destruction of their crops on account of excessive rainfall and if their complaints are true, then reduce their taxes. This reduction should be such that it provides them opportunities to improve their conditions and eases them of their troubles.
Decrease in State-income due to such reasons should not depress you because the best investment for a ruler is to help his subjects at the time of their difficulties. They are the real wealth of a country and any investment on them even in the form of reduction of taxes will be returned to the State in the shape of the prosperity of its cities and improvement of the country at large. At the same time you will be in a position to command and secure their love, respect and praises along with the revenues. Will that not be a lasting happiness?
Not only this, but your benign rule and humane treatment will so affect them that they will come to your help at the time of your difficulties and you will be able to rely on their support. Your kindness, your clemency and your justice will be a kind of moral training to them, and the contented, happy and prosperous life, for which they will be grateful to you, will be the best support, strongest protection and the greatest treasury for you.
Later if such circumstances arrive that you find yourself in need of their support, their help, their confidence, their wealth and their manpower, then they will have no grudge against you.
Remember, Malik! If a country is prosperous and if its people are well to do then it will happily and willingly bear any burden.
The poverty of the people is the actual cause of the devastation and ruination of a country and the main cause of the poverty of the people is the desire of its ruler and officers to amass wealth and possessions whether by fair or foul means. They are afraid of losing their posts or positions and sway or rule and want to make the most during the shortest time at their disposal. They never learn any lesson from the history of nations and never pay any attention to the commands of God.
You will also have to be very careful about your secretaries. You should entrust your work only to those who are the best among them.
Specially the affairs which are of confidential nature and which deal with secrets, and the security of the State should be entrusted only to men of noble character because men who are intoxicated with power, position and prestige carry on propaganda and speak against the government in public, they openly misbehave with you and consider themselves so important as to ignore you or your orders in financial transactions essential to the State, they avoid placing necessary papers before you or attending to important correspondence.
Particular care should be taken that when the officers make contracts on behalf of the government or sign agreements, these contracts and agreements are not defective or harmful to the State, if they are negotiating any treaties and alliances they do not overlook or forsake the interests of the State or if they find the State in a weak and embarrassing position on account of unfavourable terms of treaties or due to intrigues, they should be able to find sensible ways out of them. See that they know and realize their proper place and rank, because he who does not realize his place and position will never understand those of others.
One more thing about these officers: You must remember not to select them for very important posts and not to trust them completely simply because you have found them honest, diligent, trustworthy and intelligent and have formed a good opinion about them because there are some people who, when it suits them, pretend honesty, diligence and fidelity and can put on the garb of piety and virtue and thus find their ways in the hearts of the rulers, though actually they are neither honest nor diligent nor wise nor sagacious. Therefore, you must always look to the record or reputation of the services of such men during previous regimes; more importance should be attached to their good reputation. This kind of selection and supervision will prove that you are faithful to God and that you wish your Imam well.
Thus you must appoint one officer as the Head of each important branch of your government. He should have knowledge and wisdom enough to cope successfully with all the intricate problems of his department and should be diligent enough to cope with extensive work.
Remember well that if there is any defect in your officers and you are tolerating it, then you and only you are responsible for all those evils.
I want to advise you about your businessmen and industrialists. Treat them well, and order your officers to follow the same policy.
There may be local businessmen carrying on their trade in certain places or those who send their merchandise from one place to another. There may even be those who import and export goods. Similarly there may be industrialists and manufacturers as well as industrial labour or men engaged in the handicrafts. They all deserve sympathy, protection and good treatment.
They all are the sources of wealth to the country. They provide goods for the consumers. Most of these traders carry and convey these goods from across deserts, seas and over open lands and mountains, their consignments are brought from distant lands, often from places which are not easy to approach and where usually people do not care or do not dare to go. These businessmen are usually peace-loving people, not given to mischievous disturbances and seditious fomentation. You must look after their interest and protect them whether they are trading in your cities or towns or whether they are travelling over the countries carrying goods from place to place.
One more thing about these traders and industrialists; while treating them most sympathetically you must keep an eye over there activities as well.
You know they are usually stingy misers, intensely self-centred and selfish, suffering from the obsession of grasping and accumulating wealth.
They often hoard their goods to get more profit out of them by creating scarcity and by indulging in black-marketing. Such a condition is extremely injurious to the public on one hand and disgraceful to the ruler on the other.
You must put a stop to all such practices because the Holy Prophet has explicitly prohibited such practices. Remember that trade should go on between the buyers and sellers according to correct measures and weights and on such reasonable terms that neither the consumers nor the suppliers should have to face losses. But even with all the sympathetic treatments accorded to them and with all the facilities provided to them, if the traders and industrialists carry on hoarding and black-marketing, then you must punish them according to the intensity of their crime.
Then I want to caution you about the poor. Fear God about their conditions and you attitude towards them. They have no support, no resources and no opportunities. They are poor, they are destitute and many of them are cripples and unfit for work. Some of them come out begging and some (who maintain self-respect) do not beg, but their conditions speak of their distress, poverty, destitution and wants. For the sake of God, Malik, protect them and their rights. He has laid the responsibility of this upon your shoulders. You must fix a share for them from Baytul Mal (the Government Treasury). Besides this reservation in cash, you must also reserve a share in kind of crops etc. from government granaries in cities where food-grains are stored as are cultivated on State-owned land because in these storage the share of those living far away from any particular city is equal to the share of those living nearby.
Let me remind you once again that you are made responsible for guarding the rights of the poor people and for looking after their welfare. Take care that the conceit of your position and vanity of wealth may not deceive you to lose sight of such a grave and important responsibility. Yours is such an important post that you cannot claim immunity from the responsibility of even minor errors of commission or omission with an excuse that you were engrossed in the major problems of the State which you have solved diligently.
Therefore, be very careful of the welfare of the poor people. Do not be arrogant and vain against them. Remember that you have to take particular care of those who cannot reach you, whose poverty-stricken and disease-ridden sight may be hateful to you, and whom society treats with disgust, detestation and contempt. You should be a source of comfort, love and respect to them. Appoint a respectable, honest and pious person - a person who fears God and who can treat them honourably, order him to find out everything about them and to submit a report to you.
Then treat these poor people in such a way that on the Day of Judgement you can plead your case successfully before God because of all classes of your subjects this class deserves more of your attention, sympathy and fair-deal.
Though everyone of these poor persons deserves your sympathy and you will have to do justice to His cause to achieve His favour, yet you should pay more attention to young orphans and old cripples. They neither have any support nor can they conveniently come out begging. They cannot reach you; therefore, you must reach them.
Remember that the fulfilment of this obligation and duty is considered as a tiresome burden by most of the rulers but to those who desire to achieve His Blessings and to enter into His Realm, even this work seems light and congenial. They bear it happily, dutifully and sincerely. They find pleasures in it and they believe in the promise made by God.
Out of your hours of work, fix a time for the complainants and for those who want to approach you with their grievances. During this time you should do no other work but hear them and pay attention to their complaints and grievances. For this purpose you must arrange public audience for them during this audience, for the sake of God, treat them with kindness, courtesy and respect. Do not let your army and police be in the audience hall at such times so that those who have grievances against your regime may speak to you freely, unreservedly and without fear.
All this is a necessary factor of your rule because I have often heard the Holy Prophet saying, “That nation or regime, where that rights of the depressed, destitute and suppressed are not guarded and where the mighty and powerful persons are not forced to accede these rights, cannot achieve salvation”. You must remember that in those audiences the most common men will gather. Therefore, if you find them misbehaving, becoming unmannerly or if you feel that their talk is irrelevant, tolerate them; do not be rude and do not insult them, so that God may be kind and merciful to you and may reward you for obeying His commands explicitly. Treat them courteously, hear their grievances patiently and if you are forced to reject their demands then reject them in such a way that your rejection may please them as much as your grants.
Then there are certain duties which only you will have to perform and which none of your officers can carry out. Among them are replies to the letters of your commissioners and governors and are beyond the jurisdiction or preview of your secretaries. If you find that your officers are not attending as much to the complaints of the public as they should, then you should personally attend to them. You must finish a day's work on that day only because each day will bring its own special work for you. Reserve your best time for prayers to God, though every work of the State is the work of God, especially, if you are sincere and honest, and if your subjects are happy with your rule and are safe from your oppression.
Among those duties that you are to perform diligently must be your daily prayers. These should be offered sincerely and persistently. You must fix times for this during days and nights. You must tax your bodily strength for this duty though it may tire you. Your observance of prayers should be sincere and faultless and should neither be so long as to tire out those who follow you in these prayers nor so short as to be faulty and defective because amongst those who follow you during the prayers, there may be some sick persons, while others may have to attend to some important work. When the Holy Prophet sent me to Yemen I asked him how to lead the prayers. He advised me, “Offer prayers like a weak and old person and be kind to the faithful” (so that weak and old persons may follow your prayers easily and happily).
You must take care not to cut yourself off from the public. Do not place a curtain of false prestige between you and those over whom you rule. Such pretensions and show of pomp and pride are in reality manifestations of inferiority complex and vanity. The result of such an attitude is that you remain ignorant of the conditions of your subjects and of the actual cases of the events occurring in the State.
You will fail to realize comparative importance of events taking place and may attach great significance to minor events and may slip over important facts, similarly you may attach importance to mediocre or insignificant people and may ignore real men of consequence; and what is more, you may lose the power of distinction between good and bad and may take one for the other or hopelessly mix up the two. After all a ruler is as much a human being as any other man and he may remain ignorant of facts of which his officers want to keep him in the dark (and on which the public may throw light). Thus truth may get mixed up with falsehood and may not be distinguished because there are no birthmarks on the forehead of truth that it may be easily differentiated from falsehood, one has to search for facts and sift realities from fictions, only then can one reach the truth. Think for yourself, there are only two categories of rulers and you may belong to one of them.
You may either be a pious, sincere and diligent ruler, doing the right thing at the right moment and following the principles of justice and equity and you may be protecting rights of others and doing your best to fulfil your obligations, in that case why hide from the public, why draw a curtain around yourself! Or you may be a miser refusing to be generous to anyone, in that case people will gradually come to know of this trait of your character and will gradually give up asking for favours from you but do not overlook the fact that most of their demands will have nothing to do with your private purse, they will be about the rights of people, obligations of the State, complaints against the State, oppressions, and solicitations of justice, then why try to avoid hearing these requests!
You should never overlook the fact that around the rulers there usually are certain privileged persons (relatives and friends). They may often try to take advantage of their status and may resort to selfishness, intrigues, fraud, corruption and oppression. If you find such people around you then do away with them (however closely connected they may be with you), immediately bring an end to the scandal and clear your surroundings of all such moral and spiritual filth.
You must never give lands in permanent lease with all proprietary and ownership rights to your friends and relatives. You must never allow them to take possession of the source of water supply or lands which have special utility for the communes. If they get possession of such holdings they will oppress others to derive undue benefits and thus gather all the fruits for themselves leaving for you a bad reputation in this world and punishment in the next.
Be fair in dispensing justice. Punish those who deserve punishment even though he may be your near relation or a close friend and even if such an action may give you pangs of sorrow and grief. Bear such a sorrow patiently and hope for Divine reward. I assure you this will bear good fruits.
If on account of your strict measures people get suspicious of your behaving like a tyrant and oppressor, then come out openly before them and explain to them the reasons of your actions and let them see the facts for themselves and realize the truth. This will give training to your mind, will be an act of kindness to the subjects and the confidence thus reposed in them will make them support justice and truth while you will achieve the end you have in view of obtaining their support in the cause of truth.
If your enemy invites you to a Peace Treaty that will be agreeable to God, then never refuse to accept such an offer because peace will bring rest and comfort to your armies, will relieve you of anxieties and worries, and will bring prosperity and affluence to your people. But even after such treaties be very careful of the enemies and do not place too much confidence in their promises because they often resort to Peace Treaty to deceive and delude you and take advantage of your negligence, carelessness and trust. At the same time be very careful, never break your promise with your enemy, never forsake the protection or support that you have offered to him, never go back upon your words, and never violate the terms of the treaty. You must even risk your life to fulfil the promises given and the terms settled because of all the obligations laid by Almighty God upon man (in respect to other men) there is none so important as to keep one's promises when made.
Though people may differ in their religions and ideologies and may have divergent views upon various problems of State, yet they all agree that promises when made must be fulfilled. Even the heathens take care to keep the promises made among themselves because they have seen and realised the evil effects of breaking promises. Therefore, take very particular care of promises made, never go back upon the words given, and never go into the offensive without previously challenging and giving an ultimatum. Deception and fraud even against your enemy is a deception against God and none but a wretched sinner would dare do that.
God has given promises and treaties the high rank of being messengers of peace and prosperity and through His Kindness and Mercy has made them a common desire (of keeping promises) in the minds of all men and a common requirement for all human beings. He has made them such a shelter and asylum that everybody desires to be under their protection.
Therefore, there should be no mental reservation, no fraud, no deception and no underlying meanings in between the lines when you make a promise or conclude a treaty. Do not use such words and phrases in your promises and treaties as have possibilities of being translated in more than one way or as may have various interpretations and many explanations, let there be no ambiguity in them, and let them be clear, precise and to the point. And when once a treaty has been finally concluded, do not try to take advantage of any ambiguous word or phrase in it. If you find yourself in a critical situation on account of the treaty made in the cause of God, then try to face the situation and bear the consequences bravely and do not try to back out of the terms that account, because to face such perplexing situations as may gain His Rewards and Blessings is better than to break your promises on that account and earn that about which you feel nervous and for which you will have to answer God and which may bring down His Wrath upon you in this world and damnation in the next.
Beware of the sin of shedding blood without religious justification and sanction because there is nothing quicker to bring down the Wrath of God, to take away His Blessings, to make you more deserving of His Wrath and to reduce the span of your life than to shed innocent blood. On the Day of Judgement God will first attend to sins of bloodshed carried out by man against man. Therefore, never try to strengthen your power, position and prestige by shedding innocent blood. Such murders instead of making your position strong will not only considerably weaken it but may also transfer your power totally, taking it away from you and entrusting it to somebody else.
If you have intentionally murdered a man then no excuse shall be acceptable to God or to me because punishment of such a crime is necessary.
And if you kill a man by mistake without any intention or motive of killing or while delivering legal penalties, your whip, sword or hand unintentionally and inadvertently deals a fatal blow because even a forcefully delivered slap or box on the ear may cause death, then do not, on account of your prestige and position, refuse paying the compensation to the heirs.
Beware and do not develop the trait of self-admiration and self-appreciation. Do not get conceited of the good points that you find in your good character or good deeds that you have done. Do not let flattery and cajolery make you vain and egoist. Remember that of all the cunning ruses of the devil to undo good deeds of the pious people and to affect their piety, flattery and false praises are the ones on which it relies the most.
Do not boast of the favours and kindnesses that you have done to your subjects and do not try to make them realise this, do not think too much of the good that you have done to them, and do not go back upon the promises made, all these three habits are very ugly features of one's character. The practice of boasting over the favours done undoes the good done, the habit of exaggerating and thinking very highly of our good actions will make us lose the guidance of God, and the habit of breaking one's promises is disliked both by God and by man. The Merciful God says, “It is most hateful in the sight of God, to say something and not to practice it.”
Do not be hasty and do not precipitate your decisions and actions, when the time comes for an action to be done, or a decision to be taken, then do not be lazy and do not waste time and do not show weakness. When you do not find a true way to do the thing on hand, then do not persist on the wrong way and when find a correct solution, then do not be lethargic in adopting it.
In short do everything at a proper time and in a proper way and keep everything in its proper place.
Do not reserve for yourself anything which is a common property of all and in which others have equal rights. Do not close your eyes from glaring malpractice of the officers, miscarriage of justice and misuse of rights because you will be held responsible for the wrong thus done to others. In the near future your wrong practices and misadministration will be exposed and you will be held responsible and punished for the wrong done to the helpless and oppressed people. Take care and keep control over you temper, your anger and your desire to be arrogant and vain. Take care of your hands when you are out to deliver punishment and of the sharpness of your tongue when you are saying harsh things. The best way to achieve this is not to be hasty in making remarks and to delay in delivering punishment so that you may keep your temper under control and are not overexcited.
And you cannot achieve this unless you constantly remember that you have to return to God and unless His fear overcomes every other sentiment.
You must always try to remember the good and useful things done in the past, activities of a just and benign regime, good deeds done by it, good laws promulgated, instructions of the Holy Prophet, commands of God given in His Holy Book and things that you have seen me doing or have heard me saying. Follow the good actions and advice found therein. Similarly, follow carefully the pieces of advice contained in these orders. Through them I have tried to teach you all that can be taught about a good regime. I have done my duty towards you so that you may not go astray and your mind may not crave for base desires. If it does then you will have no excuse before God.
I beseech God that by His Limitless Mercy and by His Supreme Might He may grant our prayers, that He may lead both of us to the Divine Guidance of achieving His Pleasure, of successfully pleading our cases before Him, justifying our deeds before man, of gaining good repute, of leaving good results of our benign and just rule with ever expanding prosperity and ever increasing welfare of the State and of meeting our ends as martyrs and pious persons, as our return is towards Him only.

May the peace of God be upon the Holy Prophet and His chosen descendants.

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Peak of Ali

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Nahj al-Balagha

The Nahj al-Balagha ("Peak of Eloquence") is the most famous collection of sermons, letters, tafsirs and narrations attributed to Ali (Ali ibn Abi Talib), cousin and son-in-law of Muhammad. It was collected by Sharif Razi (930-977).

Known for its eloquent content, it is considered a masterpiece of literature in Shia Islam, second only to the Qur'an and Prophetic narrations.

Nahj means open way, road, course, method or manner. Balaghah means eloquence, art of good style and communication, rhetoric etc.

Nahj al Balagha is a collection of 241 sermons, 79 letters, and 489 utterances.

As per each new publishing versus past volumes, the number of sermons, letters and utterances has varied from 238 to 241, 77 to 79, and 463 to 489, respectively.

The book narrates from Ali on a wide variety of topics, ranging from the creation of the world, the creation of Adam, end of the Universe and the arrival of Imam al-Mahdi.

Ibn Abi al-Hadid's (d.1258) Shahr Nahj al-Balagha is a commentary on the book.


Sermons

In total Nahj al Balagha has a collection of 245 sermons of Ali.

The following is an incomplete list of summaries on each sermon in the collection.

Sermon 1, in this sermon Ali mentions the genesis of creation of the heavens, earth and Adam.
Sermon 2, (some consider this part of the previous sermon), is the sermon in which the creation of Adam is mentioned.
Sermon 3, mentions about Hajj (the holy pilgrimage to Mecca).
Sermon 4, was delivered by Ali on his return from the Battle of Siffin. In this sermon Ali explained the condition of Arabs in pre-Islamic days and the corrupt conditions in which Islamic society had fallen again.
Sermon 5, (some consider this part of the previous sermon), is in praise of Ahl al-Bayt (the progeny of Muhammad). In this sermon Ali mentions that the Ahl al-Bayt are the strong holds of God's commands, and are the ones that can interpret His commands.
Sermon 6, is about the hypocrites.
Sermon 7, is the famous speech of Shaqshaqiyyah (Sermon of the roar of a camel), in this sermon Ali again mentions about the caliphate being snatched from him. "By Allah, that man, Abu Bakr, snatched away the caliphate (from me) as it was an insignia..."
Sermon 8, in this sermon Ali has depicted the mentality of Quraysh and what the Ahl al-Bayt have done to teach them Islam and to reform their minds. He finished it with an advice to them to accept religion sincerely.
Sermon 9, After the death of Muhammad when `Abbas ibn `Abd al-Muttalib (uncle of Muhammad) and Abu Sufyan came to Ali to swear allegiance, he advised them in this sermon.
Sermon 10, Talhah and Az Zubayr rebelled against Ali and raised an army to occupy the provinces of Kufa and Basra. Ali resolved the issue instead of fighting. Some people tried to dissuade Ali against his decisions, in reply to the dissuation Ali delivered Sermon 10.
Sermon 11, In sermon 11 Ali describes the mental conditions of those Muslims who in reality were hypocrites and had in their inner hearts no place for truth, justice and Islam. To serve their purpose they stooped to every vice and evil and Shaitan (Satan) was their guide and lord.
Sermon 12, Ali warns Az Zubayr (who turned against Ali).
Sermon 13, Ali replies to the propaganda of the opponents.
Sermon 14, Ali delivered this speech after Talha and Az Zubayr broke their oath of allegiance to Ali. Ali realised that Muawiyah I was behind this and delivered Sermon 14, Followers of truth and religion! Beware that the Satan (possibly referring to Muawiya, although it could be referring to Iblis) has amassed his followers ...
Sermon 15, Ali instructs Muhammad ibn Hanafiya (commander of Ali's army at the Battle of Bassorah (also called the Battle of the Camel or the Battle of Jamal).
Sermon 16, Speech given after the victory at the Battle of Bassorah.
Sermon 17, Ali condemned the activities of the people of Basra (who had fought against him at the Battle of Bassorah).
Sermon 18, In this sermon Ali again condemned the actions of the people of Basra.
Sermon 19, is in context of the conquest of Armenia, where the Khums income had been transferred from the state to Marwan I (Marwan ibn Hakam), (a process that Ali would later reverse).{fact}
Sermon 20, this sermon was delivered after the death of caliph Uthman Ibn Affan, when Ali was being offered the caliphate. In it Ali told people what to expect under his Caliphate.
Sermon 21, Ali describes three kind of people found in society and also the best course to be followed in life.
Sermon 22, Ali condemns people who assume the status/title of a Qadi (Judge) without having qualification or enough knowledge for this kind of responsible work.
Sermon 23, remarks of Ali on differences of opinions amongst jurists on the same question of Sharia (Islamic law).
Sermon 24, While Ali was delivering a speech in the mosque of Kufa, Ash'ath ibn Qays (who was the chief of Muawiya's army at the Battle of Siffin) intervened saying that such a speech was harmful to Ali. Sermon 24 was a reply to Ash'ath; "You a wicked son of a depraved father, a hypocrite, son of an infidel, do you know which part of my speech is harmful and which part is beneficial to me? ..."
Sermon 25, Ali explains how and from whom we can take lessons to mould and reform our lives. In it Ali also reminds people of the hereafter; "If you had only a true conception of what would happen after death, you would have screamed with horror and trembled with fright ..."
Sermon 26, Ali tells that this life is just a journey and by reducing our sins we could make this journey easy; "Reduce the burden of your sins and vices so that you may carry on the journey with ease".
Sermon 27, Talhah and Az Zubayr had wanted to take over the caliphate and therefore murdered Caliph Uthman Ibn Affan, the only obstacle remaining in their way was Ali. They decided to falsely accuse Ali for the murder. In Sermon 27, Ali tells Talhah and Az Zubayr to be afraid of Allah.
Sermon 28, Ali advises the poor not to envy the rich and the rich to support and help the poor.
Sermon 29, Ali advises people to follow Allah's commands, as that is the only way one can enjoy the hereafter; And, if you are not rewarded in this life, I guarantee for your reward in the hereafter.
Sermon 30, was delivered in the context of Muawiyah I's seizure of some provinces (previously under the control of Ali's caliphate) and the subsequent flight of Ali's Governors.
Sermon 31, believed to be given before Sittin, Ali highlights three points. He illustrates the condition of Arabs in pre-Islamic days, the reasons why he did not take serious steps to defend his causes before the Battle of Bassorah, and how Muawiyah I allegedly purchased the allegiance of 'Amr ibn al-'As.
Sermon 32, This sermon is in praise of Jihad, it shows what it means and what one can achieve from it.
Sermon 33, Ali advises people to abandon corrupt ways of life and try to achieve salvation.
Sermon 34, Ali criticised those people who said that they were ready to fight for Islam, but practically used excuses, whenever Islam needed defence.
Sermon 35, Ali explains the causes of the murder of Caliph Uthman Ibn Affan and also clarifies himself of not having any connection with the incident. "If I had ordered him to be killed I undoubtedly would have been his murderer, and if I had prevented people from killing him I would have been his helper. But I have no connection whatsoever with that affair."
Sermon 36, in this sermon Ali gives advice to `Abd Allah ibn `Abbas when he is sent to Az Zubayr before the Battle of Bassorah.
Sermon 37,Ali advises people to lead an honest and pious life, he also explained the condition in which people were living in at that time.
Ali also describes four main types of people:
"Firstly there are those, who abstain from vice, villainy and violence because they are timid and cowards, and have neither means nor enough wealth."
"Then there are those, who have drawn their swords, have openly declared their evil intentions and have gathered armies around them." (possibly referring to Muawiyah I)
"And there are some, who instead of trying to gain blessings of Allah with sincere good deeds, want to secure a high place in this world with pretense of piety and holiness."
"Lastly there are people weak in mind and depraved in character. They can neither create resources, nor can secure assistance from others, and thus find themselves deprived of wealth and social status. ... cover their humility and poverty under the guise of a religious and contended life ...".
Then Ali mentions a fifth group of people:
"...there is also an insignificant minority of those pious people, whom the true conception of His Divine Greatness and Might does not allow to be cruel, villainous, and haughty; and whom the fear of the Day of Judgment does not permit to lead a frivolous life."
Sermon 38,Ali tells people that his mission is the same as it was in Muhammad's time, My mission today is the same as it was during the time of Muhammad. I shall thrive till I eradicate impiety and injustice, and till I establish a rule of justice and truth, - a humane and divine regime.
Sermon 39, in this sermon Ali has expressed his sorrow over the mental condition of Iraqis, warning them of the results of negligence of duty and indifference to religion.
Sermon 40, when Muawiyah I 's army was on verge of a defeat at the Battle of Siffin, his commander 'Amr ibn al-'As bribed some of Ali's Army officers. Some of the officers came back to Ali and apologised for their betrayal. On this occasion Ali delivered Sermon 40.
Sermon 41, the Battle of Nahrawan took place between Ali and the Kharijites. Before the battle began Ali warned the Kharijites in Sermon 41, I want to warn and advise you against this battle, for you may be killed in it, and the next day sun may shed its morning light upon your mutilated and blood-stained bodies ...
Sermon 42, Ali describes his sincere efforts, courage and fortitude for the cause of Islam.
Sermon 43, is a very short sermon, in which he talks about how pious people "walk through the darkness", but because of their strong believe in Allah stay on the right path.
Sermon 44, talks about Malik ibn Ka'ab, who was the Governor of Aynut Tamr (a province), he only had an army of about 100 men to guard this province. Without any prior warning Muawiyah I sent an army to invade the province. When Ali found out, he urged the Muslims to go help Malik ibn Ka'ab. The Muslims were timid and unwilling to go help Malik ibn Ka'ab, seeing this Ali gave Sermon 44. After this sermon finished, Adi ibn Hatim came to Ali with a 1000 soldiers from the Bani Hatim. Ali made Adi the commander of the army. Adi was preparing to depart to Aynut Tamr, when news reached that Malik ibn Ka'ab and his small army of 100 men had defeated Muawiya's horde of a thousand soldiers.
Sermon 45, After breaking away from Ali, the Kharijites used the slogan "Only Allah is the judge". Ali in this sermon throws light upon this slogan and the false meaning they wanted to derive from it, the slogan they repeat is true indeed but they deduce wrong meaning and infer from it conclusions which are harmful to mankind.
Sermon 46, To be edited
Sermon 47, Ali tells his people that inordinate cravings and bad deeds would only bring harm. He also points out that good deeds, do not necessarily mean a reward in this life, but will definitely be rewarded in the hereafter.
Sermon 48, Ali delivered this sermon when he got informed that Muawiyah I was getting ready for a war. "I find that no choice has been left to me; either I have to crush the rebellion by force (therefore go on war) or submit to paganism (do nothing and let Muawiyah I takeover power).
Sermon 49, was delivered when Ali found out that Masqala ibn Hubayra Shaybani, had run away to Muawiyah I with some money of state treasury. "May Allah not forgive Masqala. In the beginning he acted like a chieftain, but in the end he fled like a slave."
Sermon 50, Ali advices people to lead a good life, "My advice to you is that you should pass through life in such a way that it may carry good results for you in the next world..."
Sermon 51, was delivered by Ali on his journey to Syria.
Sermon 52, Ali's prediction on the future of Kufa.
Sermon 53, was delivered at a place called Nukhayla, while he was on his journey to Syria.
Sermon 54, Ali explains the theory of accepting the existence of God. "...those who have not seen Him physically cannot deny his existence ..."
Sermon 55, throws light on the causes of people going astray. "Surely the causes of discord and rebellion against religion are that people follow the dictates of their minds and introduce innovations and schisms against the explicit orders of the Book of Allah."
Sermon 56, delivered at the Battle of Siffin, when Muawiya's forces had occupied the Euphrates and stopped the supply of water to Ali and his army. Ali's forces re-captured the river and allowed Muawiya's army to use as much water as they'd like. Before the Battle for the re-capturing of The Euphrates began, Ali delivered this sermon.
Sermon 57, is a warning to those people that do not attach any importance to the hereafter. Most scholars think that this sermon is incomplete and found scattered as separate sermons throughout the collection.
Sermon 58, Ali explains what kind of animals can be sacrificed on the occasion of Eid al-Adha. "If the ears and eyes of an animal are healthy and sound it is fit for sacrifice, no matter if its horns are broken and even if it is slightly lame and it limps to the place of slaughter."
Sermon 59, delivered just before the Battle of Siffin, when the forces of Ali were asking permission to fight.
Sermon 60, Ali was trying to delay the war (at the Battle of Siffin). Some people thought that Ali was afraid of death, this sermon was a reply to those people. "It is not right for you to say that I am hesitating to start the war because I am afraid of death. By Allah I never delayed war even for a day but with the hope that some rebels might come back to me and through to me they might be guided towards religion ..."
Sermon 61, as mentioned in the previous sermon, Ali was trying to delay the war, some people started complaining, saying that they could wait no longer. But when war broke out, these same people started acting cowardly. This sermon was for these people.
Sermon 62, this is a prediction of Ali about the rule of Muawiyah I after him. The tells that Muawiyah I will force people to calumniate and dishonour him (Ali). In this sermon Ali advices people what to do then. "Certainly after my death you will be overpowered and ruled by a pot-bellied glutton (Muawiyah I). Beware! He will ask you to calumniate me and to disown me. So far as calumniation is concerned you can obey his orders because it will save you from his wrath and tyranny... but so far as disowning me is concerned you should not do so, because I am a Muslim by birth and I was the first to testify ..."
Sermon 63, was given when Muawiyah I violated the terms of the Treaty of Siffin and started getting ready to invade Kufa, Ali decided to invade Shaam first. He asked the Kharijites to come for help, they refused because of the arbitration in the Battle of Siffin. In the reply of the refusal, Ali delivered Sermon 63. "May you be punished by Allah ... Beware! Your misguided policy will bring death and destruction to you."
Sermon 64, was delivered when Ali got informed that the Kharijites were trying to invade Basra.
Sermon 65, was delivered when Ali was informed that some people were planning to assassinate him. In this sermon he declared: "Allah's protecting shield is still protecting me. On the day which is fixed for my death, the shield will disappear and hand me over to death. On that day death will not miss its target and the mortal wound will not heal."
Sermon 66, is believed to be part of Sermon 57, by some commentators. In it Ali has recounted the realities of life, what one has to face and how to deal with it.
Sermon 67, Ali warns people of certain basic facts about life. He also advices people to lead a pious life.
Sermon 68, to be edited
Sermon 69, is regarding the Battle of Siffin. One day both the armies fought continuously for 24 hours, the fighting in the night was terrible and is known as Laylatul Harir. The next morning the delivered sermon 69, in this sermon Ali refers to the Battle of Siffin as Jihad. "Remember that Allah is watching you and you are fighting under command of the cousin and son-in-law of the [Muhammad]... do not accept the shame and disgrace of a defeat or a rout, for which you shall be punished on the Day of Judgement, because yours is a Jihad in defence of Islam, truth and justice."
Sermon 70, refers to Abu Bakr's claim to caliphate and the incident of Saqifah.
Sermon 71, Sermon delivered on the death of Muhammad ibn Abi Bakr (who was killed by Muawiyah I's forces).
Sermon 72, directed to some of the companions of Ali.
Sermon 73, Ali narrated this dream on the eve of his martyrdom. Next morning he received a mortal wound during the morning prayers. "As I was sitting I fell asleep and dreamt that Muhammad came in front of me. I told him of intrigues, enmities and suffering that fell to my lot from the hands of his followers. He (Muhammad) told me to curse them. And I prayed to Allah to give me better companions than they and to them a tyrant ruler in my place."
Sermon 74, to the people of Iraq.
Sermon 75, is regarding the way to supplicate for peace and blessings on Muhammad.
Sermon 76, was given after the Battle of Bassorah. Marwan I (one of the chiefs of the enemy forces) was taken prisoner. Marwan requested Hasan ibn Ali and Husayn ibn Ali (the two sons of Ali and Fatimah) to request Ali to release him, in return he would pay his oath of allegiance to Ali. Ali released Marwan, but on the issue of the oath of allegiance, the delivered sermon 76. "Did he not swear oath of allegiance to me after the death of Uthman Ibn Affan..." The sermon also contains a prophecy on the future of the Islamic world, "Remember he (Marwan) is going to have a kingdom and it will last only so long as it takes a dog time to lick its nose. He will be father of four chieftains and very soon he and his sons will bring disaster to the Muslim World". The prediction of Marwan ruling a kingdom became true, Marwan I was the Umayyad caliph after Yazid I and ruled only for four months and ten days.
Sermon 77, is delivered after Uthman Ibn Affan became caliph. In it Ali says that he had to suffer injustice and tyranny in order to prevent bloodshed and oppression of Muslims. "You (Uthman Ibn Affan) know very well that I deserve the caliphate more that anyone else... I shall keep on bearing this injustice as long as oppression and bloodshed of Muslims are resorted to, and as long as I alone remain a target to their (the early Muslim caliphs) tyrannies.
Sermon 78, This sermon was delivered when news reached Ali that Banu Ummaya were falsely accusing Ali of the murder of Uthman Ibn Affan. "Did the fact of me being the first to testify Islam and of my services to Islam and Muslims not dissuade and check these wicked people from calumniating or slandering me ..."
Sermon 79, describes the qualities of a true Muslim.
Sermon 80, is a complaint of Ali against the behaviour of Banu Ummaya, during the rule of Uthman Ibn Affan.
Sermon 81, A prayer to Allah.
Sermon 82, When Ali decided to head towards Kufa, to face the rebellion of the Kharijites, an astrologer advised Ali not to take the journey, as according to astrology it was an inauspicious moment. Ali in this sermon gave a reply to the astrologer.
Sermon 83, This sermon was delivered after the Battle of Bassorah.
Sermon 84, A sermon on piety and devotion.
Sermon 85, A sermon on the world.
Sermon 86, Is a very long and famous sermon. It is also known as Khutba-e-Gharra (an eminent sermon) and Khutba-e-Ajiba (a wonderful sermon). "I glorify Him (Allah) for His constant favours, vast bounties and lasting protection. It is my firm belief that he is Eternal; He existed before anything came into existence and that he is the Mighty Creator."
Sermon 87, Ali talks about the propaganda carried out against him by 'Amr ibn al-'As.
Sermon 88, A few attributes to God and a few pieces of advice to his followers and companions. Some consider this only a part of a very long sermon.
Sermon 89, Advising people to believe in religion and to sincerely follow the teachings of it.
Sermon 90, Ali described the kind of people liked by Allah and the acts of a true Muslim. "O people! The person who is liked most by Allah is he who implores him for help to overcome his passions, who accepts the unpleasantness of life, and fears Him..."
Sermon 91, When the Muslims during the caliphate of Ali started to go astray, Ali delivered this sermon.
Sermon 92, Ali reminds Muslims of the conditions in which society was before God sent Muhammad with His Message. "The Almighty Allah sent our [Muhammad] with His Message at a time when the world was for a long time without any prophet or reformer; when nations had passed through years without realizing the duty of man towards man and Allah..."
Sermon 93, Attributes to Allah and his creations.
Sermon 94, This is another famous and long Sermon, called al-Ashbah. Once somebody asked Ali to describe Allah in such a way that he could feel that he is seeing Allah (in a physical state). Ali felts annoyed by this request, as God cannot be described in such a way by which men could imagine Him physically. On this occasion this sermon was delivered by Ali.
Sermon 95, After the death of Uthman Ibn Affan, the Muslims of the time requested Ali to assume the caliphate, which Shi'ites believe was corrupt until the death of Uthman Ibn Affan. Ali then delivered sermon 95. In it Ali tells people what to accept under his caliphate, "Remember that if I accept your caliphate I shall make you follow the religion according to my own conscience and sense of judgement..."
Sermon 96, Ali delivered this sermon after the Battle of Nahrawan, in which the Kharijites were heavily defeated. In it Ali tells people to ask him whatever they wanted, as they were soon lose their Imam (Ali died shortly afterwards in Kufa). "...ask me anything you like, before you lose sight of me." Ali also tells in this sermon that he has knowledge of the unknown and future, Ilm-e-Ghaib, "...if you ask any questions about important events that would happen from today onwards to the Day of Judgement, I shall explain them all to you."
Sermon 97, A sermon in praise of Muhammad. "The last and most exalted of them all was Muhammad."
Sermon 98, is a sermon about the Arabs during Muhammad's lifetime.
Sermon 99, is a sermon in praise of Allah and Muhammad.
Sermon 100, Ali condemns those Muslims that did not respond to the call of Ali before the early Islamic Civil Wars. "I swear by Allah that this group (Umayyads) will defeat you, not because they are defending justice or protecting the truth, but simply because they implicitly and willingly obey their leader even in vice and sin, and you lazily gather around me when I call upon you to defend the cause of religion and Allah."
Sermon 101, This sermon is a prediction on the future of Muslims and the Muslim empire. "...these Umayyads will remain in power till they force the people to discard Islam so flagrantly that every act forbidden by Allah will be considered and enacted as legitimate and lawful."
Sermon 102, is a description of life and advice on how to live it according to the Islamic way.
Sermon 103, is a sermon about himself and the leaders after his death.
Sermon 104, is prophesy of the Umayyad rule. A famous quote from this is: "I am thinking of a person from Syria (thought to be referring to Muawiyah I), who is misguided and is misleading people with loud and flagrant lies..."
Sermon 105, this sermon is about three main topics, the Day of Judgment, the Islamic world after the death of Ali (a prophecy) and another prophecy about Basra.
Sermon 106, Ali mentions about the things in the world that lure one towards evil and vice.
Sermon 107, is an attempt to show the condition of the world before Muhammad.
Sermon 108, explains the mission of Muhammad and a prophecy about the Umayyad's.
Sermon 109, is about Islam, Muhammad and Muslims.
Sermon 110, During the Battle of Siffin some soldiers of Ali's army retreated, but later regained the lost position. On this occasion Ali delivered this sermon.
Sermon 111, mentions some attributes to Allah.
Sermon 112, is regarding the attributes to Allah and mentions about his faithful companions.
Sermon 113, A sermon advising people to have true faith in Allah and believe in the Qur'an.
Sermon 114, A sermon advising people not to be trapped in worldly desires as the ultimate destination is in the hereafter.
Sermon 115, A sermon about the Angel of Death.
Sermon 116, Ali warns people against the vicious pleasures of the world.
Sermon 117, In this sermon Ali praises Allah and talks about the ways of life.
Sermon 118, This sermon is said to have been delivered during a period of severe drought. In it Ali prays to God for rain.
Sermon 119, A sermon in praise of Muhammad and a prophecy about Hajjaj ibn Yusuf (who later became the Governor of Iraq, during the rule of Abdul Malik ibn Marwan).
Sermon 120, Ali advices people to spend their wealth in good causes.
Sermon 121, Ali praises his loyal and faithful companions. "You are supporters of truth and justice".
Sermon 122, A sermon to those people that claimed to be true supporters of Ali, but whenever were needed during war, would cowardly back down.
Sermon 123, Reminds people that the Ahl al-Bayt are the true guardians of Islam. "We, the progeny of the [Muhammad] are the doors through which real wisdom and true knowledge reaches mankind; we are the lights of religion."
Sermon 124, A sermon about the Battle of Siffin.
Sermon 125, A sermon directed to the Kharijites.
Sermon 126, Part of a sermon delivered on a battlefield containing advice to strong and brave people to help the weak and nervous.
Sermon 127, Instructions to his soldiers, some consider this part of the previous sermon.
Sermon 128, A sermon considering the arbitration at the Battle of Siffin, which led to the creation of the Kharijites sect.
Sermon 129, When Ali started distributing the Baytul Mal or Public Treasury to all Muslims irrespective of race and status, the rich felt that Ali's caliphate was more sympathetic to the poor. The rich and wealthy decided to send a delegation to Ali to protest. At this occasion Ali delivered this sermon.
Sermon 130, This sermon was delivered when Ali found out that the Kharijites were massacring Muslims simply because they has different views. "Of all the wicked and sinful people of this world you are the worst."
Sermon 131, A prophecy about a future war.
Sermon 132, A sermon commenting on worldly activities.
Sermon 133, Part of a sermon believed to be delivered when Ali went to see Abu Dharr al-Ghifari, a companion of Muhammad who was forced into exile by Uthman Ibn Affan.
Sermon 134, An advice to the people of Kufa who had gathered around Ali.
Sermon 135, A sermon on death and how to be prepared for it.
Sermon 136, Thought to be a portion of a very long sermon, containing attributes to Allah, Muhammad ibn Abdullah and the Qur'an. "It (the Qur'an)always guides you towards Islam."
Sermon 137, When the Second Sunni Caliph, Umar wanted to invade the Roman Empire, he consulted Ali whether he (Umar) should head the invasion. This sermon was the reply of Ali. In the sermon Ali gives the second Caliph permission to appoint an experienced officer but not to head the invasion himself. "You may appoint an experienced officer to take charge of the expedition ..."
Sermon 138, When a contention took place between Ali and the third Sunni Caliph, Uthman Ibn Affan, Mughira ibn Akhnas claimed he would defend the third caliph against Ali. In this sermon Ali criticizes Mughira,
"By Allah! The Lord will never grant victory to those whom you support (the third Sunni caliph)."
Sermon 139, to be edited
Sermon 140, Ali tells people in this sermon that Talhah and Az Zubayr were responsible for the murder of the third Sunni Caliph, Uthman Ibn Affan.
Sermon 141, A sermon about the Mahdi and the Dajjal."...and you must abide by the orders of a man from the Ahl al-Bayt who will be amongst you."
Sermon 142, The again claims to be the rightfull and legitimate Caliph, "The time is near when the caliphate will be claimed at the point of a drawn sword, and when promises will be recklessy broken."
Sermon 143, Sermon considering the evils of backbitting and slandering
Sermon 144, to be edited
Sermon 145, to be edited
Sermon 146, to be edited
Sermon 147, to be edited
Sermon 148, to be edited
Sermon 149, Umar, the second Sunni Caliph sought the advice of Ali when leading an army to confront the Persians. Ali told the Caliph not to lead the army himself but rather appoint someone else to lead the army.
Sermon 150, to be edited


Letters

Nahj al Balagha also contains a collection of 79 letters, including letters to Muawiyah I. The following is a short summary to each letter, relevant quotes have been used out of the original letters.

Letter 1, Sent to the people of Kufa, before Ali proceeded to Basra for the Battle of Bassorah
Letter 2, Sent to the people of Kufa after the victory at the Battle of Bassorah.
Letter 3, to Shuray bin Harith, Chief Judge (Qadi) of Kufa, after Shuray purchased a very expensive house (which did not suit a Qadi's lifestyle).
Letter 4, A Letter to one of the commanders of his army.
Letter 5, A letter to Ash'ath ibn Qays.
Letter 6, To Muawiyah I considering the election in which Ali became Caliph.
Letter 7, Muawiyah I had been sending Ali letters giving him hypocritical advice and falsely accusing him. Letter 7 was reply to Muawiya's false accusations on Ali.
Letter 8, Jarir ibn Abdullah Bajali (a companion of Ali) was sent by Ali to Damascus to deliver a letter to Muawiyah I. Some delay occurred in Jarir's return which made Ali worried about his safety. Ali wrote this letter to Jarir, in this letter he told Jarir to force Muawiyah I to reply to Ali's previous letter giving a final answer; Peace (in which case Muawiyah I would have to swear oath of allegiance to Ali) or War.
Letter 9, Another letter to Muawiyah I, in which Ali told Muawiyah I that he (Muawiyah) had done nothing for Islam while he (Ali) had devoted his whole life to Islam. In it Ali mentions that he has no comparison with Muawiyah; "In Islam there is no rank, no honour, no position and no merit for him as it is for me".
Letter 10, Ali reminds Muawiyah I that all his wealth is only in this world and would not help in the hereafter; "The possessions, the riches and the luxuries that you have surrounded yourself with, belong to this world ...".
Letter 11, Instructions to his marshal when Ali sent to a battle. In it Ali tell them what to do before and during the battle.
Letter 12, Instructions to an expedition of 3000 soldiers, who were sent to fight against the Syrians.
Letter 13, Instructions to two of his commanders, in it he tells his commanders that he has appointed Malik ibn Harith as the Chief of Staff and they must follow his orders.
Letter 14, At the Battle of Siffin Ali gave instruction in Letter 14 to his soldiers before the battle began.
Letter 15, This letter has the words in which Ali used to invoke Allah whenever he faced an enemy.
Letter 16, This letter has the words in which Ali used to advise his followers during a battle.
Letter 17, A reply to a letter of Muawiyah I, Your claim that your clan is also descended from Abd Manaf ibn Qusai is true but you must remember, as the history of Arabs will convince you, that your ancestor Umayya was not equal to our ancestor, the famous Hashim, neither Harb, another ancestor of yours, was equal to our Abdul Muttalib ... nor Abu Sufyan could claim himself equal to Abi Talib ... and one coming from a doubtful lineage (pointing to Muawiyah I) cannot claim to be equal to those who come from the noble parentage (meaning himself and the Banu Hashim)
Letter 18, A letter to `Abd Allah ibn `Abbas. Abdullah was appointed as 'acting governor' of Basra, he was accused of ill treating the Banu Tamim clan. Ali wrote this letter to Ibn Abbas, to treat them equally.
Letter 19, A letter to one of his governors. In it Ali tells about the ways of divine rule. It shows how Ali was training Muslims to behave tolerantly towards other religions, how a minority was to be treated and what should those who hold a different creed, expect of a Muslim ruler.
Letter 20, By ibn Abbas, Ziyad was appointed commissioner of Basra. He was totally corrupt and was therefore dismissed by Ali. At the time of Ziyad's birth he was branded as illegitimate as no one claimed to be his father. He was known as "His Father's son" (a nickname given to him by Aisha). Later on Muawiyah I, in order to get support from Ziyad, claimed that Ziyad was his half-brother, thus Abu Sufyan's illegal son. Because of this Ziyad became a staunch ally of Muawiyah I. Ali wrote this letter to Ziyad when he was still commissioner of Basra.
Letter 21, Another letter to Ziyad, in it Ali tells Ziyad the right way of living.
Letter 22, This letter was an advice to ibn Abbas. Ibn Abbas later reported that except the advice of Mohammad, no other advice had been more beneficial to him.
Letter 23, Was a letter by Ali, to his family, shortly before he was martyred in Kufa.
Letter 24, is Ali's will. It was written shortly after the Battle of Siffin.
Letter 25, Directions to assessors and collectors of Zakat
Letter 26, has instructions to Zakat collectors.
Letter 27, Muhammad ibn Abi Bakr was the son of the first Caliph, but was raised by Ali. During the caliphate of Ali he was appointed Governor of Egypt. This Letter was sent to Muhammad by Ali, in it Ali instructs Muhammad how to govern in a fair and just way.
Letter 28, is a famous reply of Ali to Muawiya's letters.
Letter 29, A letter to the people of Basra.
Letter 30, A letter to Muawiyah I.
Letter 31, A letter to one of his son's (either Hasan ibn Ali or Muhammad ibn Hanafiya). In it Ali advises him how to lead a successful life.
Letter 32, Another letter to Muawiyah I, "You have misguided the whole generation of men around you. Having no faith in the truth of Islam you have led others to go astray. O Muawiya! Fear Allah, do not let the Devil lead you to Hell ..."
Letter 33, A letter to Qutham ibn Abbas, brother of `Abd Allah ibn `Abbas (Ali's Governor of the Hejaz Province).
Letter 34, A letter to Muhammad ibn Abi Bakr. Muhammad was appointed Governor of Egypt by Ali, later on Ali replaced him and appointed Malik al-Ashtar as the new Governor. Muhammad felt sad about this, when Ali found out about the sadness of Muhammad, he wrote letter 34 to him.
Letter 35, When Muhammad ibn Abi Bakr (former Governor of Egypt was killed by the guerrillas of Muawiyah I, Ali wrote this letter to `Abd Allah ibn `Abbas (the new Governor).
letter 36, A letter to his (Ali's) brother, Aqeel ibn Abi Talib.
Letter 37, A short letter to Muawiyah I. "Allaho Akbar. How hopelessly you are engulfed in your inordinate and sinful desires."
Letter 38, A letter to the people of Egypt, telling them about Malik al-Ashtar, when he was appointed Governor of Egypt.
letter 39, A letter to 'Amr ibn al-'As.
Letter 40, A letter to a commissioner of a province, it is unknown to whom this letter was addressed.
Letter 41, An unknown Governor of a province ran away with the public treasury. This letter is to the unknown Governor.
Letter 42, written to Umar ibn Abu Salama Mukhzumi, when Ali replaced him with Nu'man ibn Ajlan Zuraqi for the Governorship of Bahrain.
Letter 43, A letter to Muskala ibn Hubayra Shaybani who was the Governor of Ardshir Khurra.
Letter 44, Ziyad was a Governor of Ali, when Muawiyah I came to power in Bilad al-Sham he tried to bribe Ziyad, in order to befriend him. When Ali found out about this he wrote this letter to Ziyad. "... Beware, he wants to make a fool of you, ...".
Letter 45, Uthman ibn Hunayf was appointed Governor of Basra. Once he attended a luxurious dinner given by a rich man of Basra. Ali wrote this letter regarding this matter.
Letter 46, A letter to one of his Governors.
Letter 47, contains the words in which Ali advised Husayn ibn Ali and Hasan ibn Ali, shortly after being wounded by Abdur Rahman ibn Muljim, while offering the Fajr Salah (morning prayers).
Letter 48, A letter to Muawiyah I. "Remember that inequity and falsehood bring disgrace to a man in this world and in the hereafter"
Letter 49, Another short letter to Muawiyah I.
Letter 50, A circular to the chiefs of his army.
Letter 51, A letter to the collectors of taxes and revenues. In it Ali tells the tax collectors that they have a huge responsibility, and they must carry out the duty sincerely and with fairness and justice. "In collection of taxes and revenues do not sell their winter and summer clothings ... do not resort to whipping; do not touch their property; be they Muslims or non-Muslims."
Letter 52, is a highly valuable source to determine the timing of Salah. In it Ali informs the timing of prayers. "Lead the Zohr prayers till the shadow of a wall becomes equal to the height of the wall. The Asr prayers can be performed till the sun is still bright and enough time of the day is left for a person to cover a distance of six miles. The maghrib prayers should be performed when people open their fast and when Hajj pilgrims return from Arafat. And the time for Isha prayers is when the red glow of the evening twilight disappears from the west... The morning prayers are to be performed when there appears enough light of the dawn for a man to recognize the face of his companion."
Letter 53, Is a very long letter that contains instructions to Malik al-Ashtar, after he was appointed Governor of Egypt. Never say to yourself, "I am their lord, their ruler and all in all over them and that I must be obeyed submissively and humbly".
Letter 54, A letter to Talhah and Al-Zubayr, "...both of you know very well that I did not approach the people to get the oath of allegiance but they came to me with their desire to make me their Amir (ruler)... And you to were among those who had flocked round me to swear the oath".
Letter 55, A letter to Muawiya, "I swear, and my oath is such that I have no intention of breaking it, that if fate so arranges as to bring us face to face against each other than I shall not leave the battle field: Until Allah judges between us, and He is the best judge. (surah al-Araf, 7:87)
Letter 56, Shuray ibn Hani was appointed commanding officer of the vanguard of Ali's army, which was marching towards Syria. Instructions to Hani were sent through this Letter.
Letter 57, When leaving Medina for Basra, Ali wrote this letter to the people of Kufa. "... I invite in the Name of Allah those to whom this letter reaches, to come and see for themselves whether I am in the right or in the wrong."
Letter 58, A letter sent by Ali to people of various provinces, giving them the reasons of the Battle of Siffin.
Letter 59, A letter to Aswad ibn Qatiba, the Governor of Hulwan. In it Ali gives Aswad a great piece of advice, "Keep yourself away from what you consider bad and evil in others".
Letter 60, A circular-letter sent to those Governors and State officials, through whose territory the armies of Ali were to pass.
Letter 61, Kumayl ibn Ziyad Nakhai was Governor of Hayit. Once he left his province unguarded, which gave the Syrian guerrillas to attack and loot the people of Hiyat. After this incident Hiyat sent a letter to Ali asking for permission to take revenge on the Syrian province of Kirkisiya. Kumayl was let known that Ali had not given him permission to invade Kikisiya through letter 61.
Letter 62, When Ali appointed Malik ibn Harith Ashtar the Governor of Egypt, he gave him this letter to be read out to the people of Egypt.
Letter 63, Abdullah ibn Qays (also known as Abu-Musa al-Asha'ari), was a man with weak faith, who was attracted to wealth and worldly desires even at the cost of religion. When Ali assumed the Caliphate, Abu Musa was in Kufa. When he found out that Talhah, Az Zubayr and Aisha were preparing for the Battle of Bassorah, he decided to act wisely and be friendly to both parties, he started saying, "Though Ali was the lawful Caliph of Muslims, yet it was not correct for him to fight against other Muslims". When Ali found out that through this statement he (Abu Musa) was trying to persuade people not to help him (Ali), Ali replied in Letter 63. "I shall not allow you to sit peacefully at home with a double face, one for each party and I shall expose you to the people."
Letter 64, A reply to Muawiyah I. In it Ali accuses Muawiyah I of revolting against Islam. "... we are faithful and staunch followers of Islam and you have revolted against it."
Letter 65, Another letter to Muawiyah I. "It will be great misfortune for Muslims if you become their despotic ruler after me ..."
Letter 66, A letter containing advice given to `Abd Allah ibn `Abbas. Later Abdullah stated that except the advice of Muhammad, no other advice had been so useful to him.
Letter 67, A letter to the Governor of Mecca, Qutham ibn Abbas (the brother of `Abd Allah ibn `Abbas).
Letter 68, Ali wrote this letter to Salman the Persian, before the start of Ali's caliphate.
Letter 69, A letter to Harith Hamdani.
Letter 70, A letter to his Governor of Medina, Suhayl ibn Hunayf. The letter was written when some Medinites had left Suhayl and gone over to Muawiyah I. "Do not feel sorry for those who have left you ... Their turning of faces away from Allah ... and of stealthily walking over to sin and vice..."
Letter 71, Ali had entrusted Munzir ibn Jarud Abdi to a high ranking official position. Munzir misused his position, thereupon Ali wrote this letter to him. "I thought you were a worthy son of a worthy father ... If all that is reported to me about you is correct, then the very camel you own or even the shoe-strap is superior to you."
Letter 72, A letter to `Abd Allah ibn `Abbas.
Letter 73, A letter to Muawiyah I. "Beware that Satan has made you incorrigible, it has made you blind to good things as shown by the [Muhammad] and deaf to his teachings."
Letter 74, is a treaty (which Ali worded) between the Yemanites and the Bani Rabia tribe.
Letter 75, After all Muslims accepted Ali ibn Abi Talib as the rightful caliph, he wrote this letter to Muawiyah I. In it Ali tells Muawiyah I to pay his oath of allegiance to him.
Letter 76, This letters contains the instructions given to `Abd Allah ibn `Abbas, when he was appointed as Ali's representative to Basra.
Letter 77, Another letter containing instruction to `Abd Allah ibn `Abbas, when he was sent to the Kharijites.
Letter 78, A letter to Abdullah ibn Qays (also known as Abu Musa Ashari).
Letter 79, This the final letter in the collection. It is an order issued by Ali to his generals when he took over the Caliphate of the Muslims Empire: "Verily previous rulers have come to sad ends because they prevented people from getting their just rights. They got corrupted and could be purchased, when they were tempted by sins and vices; they were led astray and they followed the wicked lead."

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