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Published on Books on Islam and Muslims | Al-Islam.org (http://www.al-islam.org) Home > Nahjul Balagha Part 2, Letters and Sayings Nahjul Balagha Part 2, Letters and Sayings Log in [1] or register [2] to post comments The English translation (accompanied with original Arabic text) of a collection of letters and sayings of the Commander of the Faithful, Imam Ali ibn Abi Talib (peace be upon him) that provide divine wisdom and eternal guidance for his followers. The Sermons of Imam 'Ali can be found here:http://www.al-islam.org/nahjul-balagha-part-1-sermons [3] Compiler(s): ● 9Allamah ash-Sharif ar-Radi [4] Category: ● Imam Ali [5] ● Hadith Collections [6] ● Ethics [7] ● Spirituality [8] Topic Tags: ● Primary hadith collections [9] ● Life and teachings of imams [10] Featured Category: ● Resources for Further Research [11] Person Tags: ● Imam 9Ali Ibn Abu Talib (a) [12] Letters of Imam ‘Ali Amir Al-Mu’minin, Peace Be On Him Selections from the writings of our master Amir al-Mu’minin, ‘Ali Ibn Abi Talib and his letters to his enemies and the governors of his provinces, including selections of his letters of appointment to his administrative officers and his injunctions to members of his family and his companions رﺳﺎﺋﻞ أﻣﻴﺮ اﻟﻤﺆﻣﻨﻴﻦ (ﻋﻠﻴﻪ اﻟﺴxFEFC#&;م) ﺑﺎب ﻣﺨﺘﺎر ﻣﻦ ﻛﺘﺐ ﻣﻮxFEFB#&;ﻧﺎ أﻣﻴﺮ اﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻲ (ﻋﻠﻴﻪ اﻟﺴxFEFC#&;م) و رﺳﺎﺋﻠﻪ اﻟﻰ أﻋﺪاﺋﻪ و أﻣﺮاء ﺑxFEFC#&;ده ، و ﻳﺪﺧﻞ ﻓﻲ ذﻟﻚ ﻣﺎ اﺧﺘﻴﺮ ﻣﻦ ﻋﻬﻮده اﻟﻰ ﻋﻤﺎﻟﻪ و وﺻﺎﻳﺎه xFEF#&7;ﻫﻠﻪ و أﺻﺤﺎﺑﻪ . Letter 1: Addressed to the people of Kufa before proceeding for the Battle of Jamal Addressed to the people of Kufah at the time of his march from Medina to Basrah. 1 ﻣﻦ ﻛﺘﺎب ﻟﻪ (ﻋﻠﻴﻪ اﻟﺴxFEFC#&;م) إﻟﻰ أﻫﻞ اﻟﻜﻮﻓﺔ، ﻋﻨﺪ ﻣﺴﻴﺮه ﻣﻦ اﻟﻤﺪﻳﻨﺔ إﻟﻰ اﻟﺒﺼﺮة From the servant of Allah, `Ali, the Commander of the faithful, to the people of Kufah who are foremost among the supporters and chiefs of the Arabs. ﻣِﻦْ ﻋَﺒْﺪِ اﻟﻠﻪِ ﻋَﻠِﻲّ أَﻣِﻴﺮِاﻟْﻤُﺆْﻣِﻨِﻴﻦَ إﻟَﻰ أَﻫْﻞِ اﻟْﻜُﻮﻓَﺔِ، ﺟَﺒْﻬَﺔِ اxFEFB#&;ْﻧْﺼَﺎرِ وَﺳَﻨَﺎمِ اﻟْﻌَﺮَبِ. Now, I am apprising you of what befell `Uthman so (correctly) that its hearing may be like its seeing. People criticised him, and I was the only man from among the muhdjirun (immigrants) who asked him to seek to satisfy (the Muslims) most and to offend them the least. As for Talhah and az-Zubayr, their lightest step about him was hard and their softest voice was strong. `A'ishah too was in a rage with him. Consequently, a group overpowered him and killed him. Then, people swore allegiance to me, not by force or compulsion but obediently and out of free will. أَﻣَّﺎ ﺑَﻌْﺪُ، ﻓَﺈِﻧِّﻲ أُﺧْﺒِﺮُﻛُﻢْ ﻋَﻦْ أَﻣْﺮِ ﻋُﺜْﻤﺎنَ ﺣَﺘَّﻰ ﻳَﻜُﻮنَ ﺳَﻤْﻌُﻪُ ﻛَﻌِﻴَﺎﻧِﻪِ إِنَّ اﻟﻨَّﺎسَ ﻃَﻌَﻨُﻮا ﻋَﻠَﻴْﻪِ، ﻓَﻜُﻨْﺖُ رَﺟxFEFBُ#&;ً ﻣِﻦَ اﻟْﻤُﻬَﺎﺟِﺮِﻳﻦَ أُﻛْﺜِﺮُ اﺳْﺘِﻌْﺘَﺎﺑَﻪ، وَأُﻗِﻞُّ ﻋِﺘَﺎﺑَﻪُ، وَﻛَﺎنَ ﻃَﻠْﺤَﺔُ وَاﻟﺰُّﺑَﻴْﺮُ أَﻫْﻮَنُ ﺳَﻴْﺮِﻫِﻤَﺎ ﻓِﻴﻪِ اﻟْﻮَﺟﻴِﻒُ، وَأَرْﻓَﻖُ ﺣِﺪَاﺋِﻬِﻤَﺎ اﻟْﻌَﻨِﻴﻒُ، وَﻛَﺎنَ ﻣِﻦْ ﻋَﺎﺋِﺸَﺔَ ﻓِﻴﻪِ ﻓَﻠْﺘَﺔُ ﻏَﻀَﺐ، ﻓَﺄُﺗِﻴﺢَ ﻟَﻪُ ﻗَﻮْمٌ ﻓَﻘَﺘَﻠُﻮهُ، وَﺑَﺎﻳَﻌَﻨِﻲ اﻟﻨَّﺎسُ ﻏَﻴْﺮَ ﻣُﺴْﺘَﻜْﺮَﻫِﻴﻦَ وxFEFBَ#&;َ ﻣُﺠْﺒَﺮِﻳﻦَ، ﺑَﻞْ ﻃَﺎﺋِﻌِﻴﻦَ ﻣُﺨَﻴَّﺮِﻳﻦَ. You should know that Medina has been vacated by its residents and they have abandoned it. It is boiling like a huge cooking pot and rebellion is fixed on its axis moving with full force. So, hasten towards your amir (commander) and proceed forward to fight your enemy, if so wills Allah to Whom belongs Might and Majesty. وَاﻋْﻠَﻤُﻮا أَنَّ دَارَ اﻟْﻬِﺠْﺮَةِ ﻗَﺪْ ﻗَﻠَﻌَﺖْ ﺑِﺄَﻫْﻠِﻬَﺎ وَﻗَﻠَﻌُﻮا ﺑِﻬَﺎ، وَﺟَﺎﺷَﺖْ ﺟَﻴْﺶَ اﻟْﻤِﺮْﺟَﻞِ، وَﻗَﺎﻣَﺖِ اﻟْﻔِﺘْﻨَﺔُ ﻋَﻠَﻰ اﻟْﻘُﻄْﺐِ، ﻓَﺄَﺳْﺮِﻋُﻮا إِﻟَﻰ أَﻣِﻴﺮِﻛُﻢْ، وَﺑَﺎدِرُوا ﺟَﻬَﺎدَ ﻋَﺪُوِّﻛُﻢْ، إِنْ ﺷَﺎءَ اﻟﻠﻪُ ﻋﺰَّ وَ ﺟَﻞَّ. 1. Ibn Maythman writes (in Sharh Nahjul Balaghah al-balaghah, vol.4, p.338) that when on hearing about the mischief-mongering of Talhah and az-Zubayr, Amir al-mu'minin set off for Basrah, he sent this letter to the people of Kufah through Imam al-Hasan and `Ammir ibn Yasir from al-Ma' al-`Adhb, while Ibn Abi'l-Hadid has written (in Sharh Nahjul Balaghah al-balaghah, vol.14, pp.8, 16; at-Tabari, vol.1, p.3139; and Ibn al-Athir, vol.3, p.223) that when Amir al-mu `minin camped at ar-Rabadhah, he sent this letter through Muhammad ibn Ja'far ibn Abi Tilib and Muhammad ibn Abi Bakr. In this letter Amir al-mu 'minin has clearly thrown light on the point that the assassination of `Uthman was the result of the efforts of `A'ishah, Talhah and az-Zubayr, and that it was they who took a prominent part in it. In fact, `A'ishah went beyond her bounds and exposed his shortcomings in public meetings and ordered that he should be killed. Thus, ash-Shaykh Muhammad `Abdub has written: Once `Uthman was on the pulpit when Umm al-mu `minin `A'ishah took out the shoes and the shirt of the Prophet (may Allah bless him and his descendants) from under her veil and said: "These are the shoes of the Messenger of Allah and his shirt, not yet decayed, while you have altered his religion and changed his sunnah." Upon this, hot words followed between them when she said, "Kill this Na'thal," symbolising him as a long bearded Jew (of that name). (Nahjul Balaghah al-bala- ghah, printed in Egypt, vol.2, p.3; also see Ansab al- ashraf, vol.5, p.88; Abu'l-Fida', vol.1, p.172). People were already displeased with `Uthman, so this event increased their boldness and they surrounded him so that he might mend his ways or abdicate from the caliphate. In these circumstances, there was serious apprehension that if he did not accept either of the two alternatives he would be killed. All this was observed by `A'ishah, but she paid no heed to it and, leaving him in the siege, decided to leave for Mecca, although on this occasion Marwan ibn al-Hakam and `Attab ibn Asid did say to her, "If you postpone your departure it is possible his life may be saved and this crowd may disperse" whereupon she said that she had decided to go for hajj (pilgrimage) and that that could not be changed. Then Marwan recited this couplet by way of a proverb: Qays set fire to my cities, and when they came into flames he slipped away saving himself clear of it. Similarly, Talhah and az-Zubayr were (also) in rage against him and they were ever forward in fanning this fire and intensifying the opposition. From this angle they were, to a great extent, taking part in his assassination and responsible for his blood. Other people also knew them in this perspective and regarded them as his murderers, while their supporters too were not able to offer any explanation (for absolving them). Thus, Ibn Qutaybah writes that when al-Mughirah ibn Shu'bah met `A'ishah at Awtas he asked her: "O' Umm al-mu'minin, where are you bound for." She replied, "I am going to Basrah." He inquired for what purpose and she replied, "To avenge `Uthman's blood." He said, "But his assassins are with you." Then he turned to Marwan and enquired where he was going. He replied that he too was going to Basrah. He enquired the purpose and the reply was "to avenge `Uthman's blood." Then he said, "Uthman's assassins are with you. These Talhah and az-Zubayr have killed him." (al-Imamah was `siyasah, vol.1, p.60) In any case, when, after laying the blame on Amir al-mu'minin, this group who had killed `Uthman reached Basrah, Amir al-mu'minin also rose to quell this mischief and wrote this letter to the people of Kufah to seek their support. Upon this their combatants and warriors rose in large numbers and enlisted in his army. They faced the enemy with full courage which Amir al-mu'minin also acknowledged. Thus, the letter hereafter is in acknowledgement of this very fact. Letter 2: Written to the people of Kufah after the victory of Basrah وﻣﻦ ﻛﺘﺎب ﻟﻪ (ﻋﻠﻴﻪ اﻟﺴxFEFC#&;م) إﻟﻴﻬﻢ، ﺑﻌﺪ ﻓﺘﺢ اﻟﺒﺼﺮة May Allah reward you, townsmen (of Kufah), on behalf of a member of your Prophet's family, with the best reward that He bestows on those who act in obedience to Him, and on those who thank Him for His bounties. Surely, you heard (me) and obeyed, and when you were called you promptly responded. وَﺟَﺰَاﻛُﻢُ اﻟﻠﻪُ ﻣِﻦْ أَﻫْﻞِ ﻣِﺼْﺮ ﻋَﻦْ أَﻫْﻞِ ﺑَﻴْﺖِ ﻧَﺒِﻴِّﻜُﻢْ أَﺣْﺴَﻦَ ﻣَﺎ ﻳَﺠْﺰِي اﻟْﻌَﺎﻣِﻠِﻴﻦَ ﺑِﻄَﺎﻋَﺘِﻪِ، وَاﻟﺸَّﺎﻛِﺮِﻳﻦَ ﻟِﻨِﻌْﻤَﺘِﻪِ، ﻓَﻘَﺪْ ﺳَﻤِﻌْﺘُﻢْ وَأَﻃَﻌْﺘُﻢْ، وَدُﻋِﻴﺘُﻢْ ﻓَﺄَﺟَﺒْﺘُﻢْ. Letter 3: To the Qadhi (judge) of Kufa, Shurayh b. Haarith when he purchased a costly house Shurayh bin Haarith had been holding an important post during the previous regimes. Imam Ali (a) had also appointed him as a Qadhi (Chief Judge) of Kufa. It was brought to the notice of Imam Ali (a) that he had purchased a house for himself in the city (rather a costly and expensive house, perhaps more expensive and luxurious than his status demanded and that too rather at a cheaper price). Imam Ali (a) called him and asked of him: "I am given to understand that you have purchased this house for eighty dinars and a sales deed has also been completed regularizing it with signatures of witnesses". Shurayh replied, "O Amir al-Mu'minin this is a fact". Hearing this Imam Ali (a) felt annoyed and said to him: "Shurayh be warned that a thing (death) will come to you; it will not take any notice of this sales deed nor will it accept the testimony of the witnesses but it will take you out of this house alone and unattended and will drag you to your grave.
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  • The Origin of Mysticism and Sufism in Hadith

    The Origin of Mysticism and Sufism in Hadith

    Religious Inquiries Vol. 2, No. 3, Winter and Spring 2013, 103-117. The Origin of Mysticism and Sufism in Hadith Seyyed Muhammad Rastgoo Far1 Mahdi Dasht Bozorgi2 Islamic mysticism or Sufism is one of the most outstanding appearances of Islamic culture that has had a fundamental and undeniable role in the history of Islam. A careful study of the history and development of the movements of Islamic culture shows that this movement, like most other ones, has been originated from, developed, and cultivated in an Islamic environment, though it has undoubtedly been affected by Hellenistic, Christian, Iranian, and other cultures in its historical process. The purpose of this article is to show the origin of Islamic mysticism and Sufism in Hadith through citing examples of some hadiths of the holy Prophet (s) and Imam ʿAlī (a) that clearly represent some mystical beliefs, methods, principles, and practices. It will be proved that in the early sources of Islam, especially in hadith sources, there have been abundant grounds for the emergence of Islamic mysticism and Sufism, without any need for other cultures. Proving this point, we reject the view that Islamic mysticism has originated from foreign cultures. Keywords: The Origin of Islamic Sufism, Hadith, piety, asceticism, remembrance, self- knowledge, forty days‘ seclusion Introduction Undoubtedly Islamic mysticism or Sufism is one of the most significant aspects of Islamic culture that has had an undeniably fundamental role in the history of Islam. An unbiased study reveals that this aspect of Islamic culture, like many others, originated from Islam and developed in its realm, although it has been affected by Hellenistic, Christian, Iranian, and other cultures during its development in history.
  • Iran and Yemen; Study the Reflection of the Islamic Revolution of Iran on Yemen and Its Results

    Iran and Yemen; Study the Reflection of the Islamic Revolution of Iran on Yemen and Its Results

    Iran and Yemen; Study the Reflection of the Islamic Revolution of Iran on Yemen and Its Results Amir Reza Emami¹, Fatemeh Zare² ¹,2 Graduate of Political Science (International Relations), Department of Law and Political Science, Faculty of Social Sciences and Humanities, Yazd, Yazd University, Iran. Abstract The Islamic Revolution of Iran took place in 1789 and was the first successful revolution inspired by Islam. Undoubtedly, this revolution had repercussions on the peripheral and semi-peripheral countries of Iran, and among the semi-peripheral countries of Iran, which was affected by the Iranian revolution, was Yemen. In the following years, with the beginning of the Arab Spring (Islamic Awakening), this country underwent changes and protest movements were formed in it, the content of which was very close to the foundations of the Islamic Revolution of Iran in 1789. These protests and anti-government movements in Yemen at the time led to the revolution and ultimately to the victory of the Yemeni Houthis and the Ansarullah movement. But what could be the consequences of this event in Yemen? Do these results include the system of the Islamic Republic of Iran? In fact, the main question of this research is what are the results of the reflection of the Islamic Revolution of Iran on Yemen. Therefore, this study seeks to first examine the reflection of the Islamic Revolution in Yemen and then explain its results. The method of the present research is qualitative and based on descriptive-analytical and the method of collecting data and information is based on documentary studies, libraries and reputable research and extension science journals and various statistics.
  • The Problem of Evil in the Qur'an, Traditions and Intellect

    The Problem of Evil in the Qur'an, Traditions and Intellect

    Kom, 2018, vol. VII (2) : 29–46 UDC: 28-23-277 28-145.3 doi: 10.5937/kom1802029A Original scientific paper The Problem of Evil in the Qur’an, Traditions and Intellect Morteza Agha-Mohammadi “Urwat al­Wusqa” Research Center, Al­Mustafa International University, Qom, I. R. Iran The problem of evil as one of the strongest arguments against the ex- istence of God is discussed a lot by theologians of different religions. The purpose of this article is to study the philosophies and wisdom behind the presence of evils in man’s life by appealing to the Qur’an, the traditions of the Prophet Mohammad and his household as well as to intellectual argu- ments, as three main sources of Shia Islam. By extending the realm of life from the material world to the life after death, this study puts man in a more extensive paradigm and intends to show that for a believer, the existence of evils does not contradict having faith in a just, kind, omnipotent and omniscient God. One of the important points which are given attention in this article is a differentiation between the responsibility of man and that of God. This point clarifies how in many cases the roles of the claimant and of the defendant are confused. Keywords: Problem of evil, philosophy of evils, Qur’an, Traditions, Intellect, existence of God Introduction The problem of evil is among the most important and contentious theo- logical debates in almost all religions. The existence of evils in the universe is one of the strongest arguments against the existence of God.
  • Policy Notes March 2021

    Policy Notes March 2021

    THE WASHINGTON INSTITUTE FOR NEAR EAST POLICY MARCH 2021 POLICY NOTES NO. 100 In the Service of Ideology: Iran’s Religious and Socioeconomic Activities in Syria Oula A. Alrifai “Syria is the 35th province and a strategic province for Iran...If the enemy attacks and aims to capture both Syria and Khuzestan our priority would be Syria. Because if we hold on to Syria, we would be able to retake Khuzestan; yet if Syria were lost, we would not be able to keep even Tehran.” — Mehdi Taeb, commander, Basij Resistance Force, 2013* Taeb, 2013 ran’s policy toward Syria is aimed at providing strategic depth for the Pictured are the Sayyeda Tehran regime. Since its inception in 1979, the regime has coopted local Zainab shrine in Damascus, Syrian Shia religious infrastructure while also building its own. Through youth scouts, and a pro-Iran I proxy actors from Lebanon and Iraq based mainly around the shrine of gathering, at which the banner Sayyeda Zainab on the outskirts of Damascus, the Iranian regime has reads, “Sayyed Commander Khamenei: You are the leader of the Arab world.” *Quoted in Ashfon Ostovar, Vanguard of the Imam: Religion, Politics, and Iran’s Revolutionary Guards (2016). Khuzestan, in southwestern Iran, is the site of a decades-long separatist movement. OULA A. ALRIFAI IRAN’S RELIGIOUS AND SOCIOECONOMIC ACTIVITIES IN SYRIA consolidated control over levers in various localities. against fellow Baathists in Damascus on November Beyond religious proselytization, these networks 13, 1970. At the time, Iran’s Shia clerics were in exile have provided education, healthcare, and social as Muhammad Reza Shah Pahlavi was still in control services, among other things.
  • Islam and the Foundations of Political Power Ali Abdel Razek

    Islam and the Foundations of Political Power Ali Abdel Razek

    eCommons@AKU In Translation: Modern Muslim Thinkers ISMC Series 1-1-2013 Islam and the Foundations of Political Power Ali Abdel Razek Maryam Loutfi Translator Abdou Filali-Ansary Editor Follow this and additional works at: http://ecommons.aku.edu/uk_ismc_series_intranslation Part of the Islamic World and Near East History Commons Recommended Citation Abdel Razek, A. , Loutfi, M. , Filali-Ansary, A. (2013). Islam and the Foundations of Political Power Vol. 2, p. 144. Available at: http://ecommons.aku.edu/uk_ismc_series_intranslation/1 IN TRANSLATION: MODERN MUSLIM THINKERS Established in London in 2002, the Aga Khan University, Institute for the Study of Muslim Civilisations aims to strengthen research and teaching about the heritages of Muslim societies as they have evolved over time, and to examine the challenges these societies face in today’s globalised world. It also seeks to create opportunities for interaction among academics, traditionally trained scholars, innovative thinkers and leaders, in an effort to o I promote dialogue and build bridges. s f l a P IN TRANSLATION: MODERN MUSLIM THINKERS m o Islam and the Series Editor: Abdou Filali-Ansary l a i This series aims to broaden current debates about Muslim realities which often ignore seminal t n works produced in languages other than English. By identifying and translating critical and i c innovative thinking that has engendered important debates within its own settings, the series d Foundations of a hopes to introduce new perspectives to the discussions about Muslim civilisations