Nahj al-Balāgha

Sermons

• Exhorting people for jihad 1.–2.
• About those who accused him of killing Uthman 3.–6.
• Keeping aloof from envy, and good behavior towards kin 7.–13.
• Creation of Universe 14.–30.
• Age of Ignorance, Household of Muhammad, hypocrites 31.–41.
• Shaqshaqiya (literally, "roar of the camel"), in which Alī lays out his claim to the caliphate and his superiority over his predecessors 42.–54.
• His far-sightedness and his steadfastness in Islam 55.–58.
• When Abbas and Abu Sufyan offered to pay allegiance to him for the caliphate after Muhammad''s death 59.–61.
• On being advised not to chase Talha and Zubayr for fighting 62.–63.
• The hypocrites 64.–65.
• About Zubayr at a time for which it was appropriate 66.–67.
• Cowardice of his enemies in the Battle of the Camel 68.–69.
• Talha and Zubayr 70.–71.
• When he gave the standard of the Battle of the Camel to his son Mohammad 72.–73.
• When, after his victory in the Battle of the Camel, one of his comrades said, "I wish my brother had been present and he too would have seen what success and victory God had given you" 74.–75.
• Condemning the people of Basra 76.–80.
• Also in condemnation of the people of Basra 81.–82.
• After resuming the land grants made by Uthman 83.–84.
• Delivered when the people of Madina swore allegiance to him 85.–92.
• About those who sit for dispensation of justice among people but are not fit for it 93.–97.
• In disparagement of contradictory views among Muslim jurists 98.–101.
• Treachery and hypocrisy of al-Ashath al-Kindi 102.–104.
• Death and taking lessons from it 105.–106.
• Advice to keep light in this world 107.–109.
• When his men were overpowered by Muawiya''s men 110.–117.
• People after Muhammad''s death, the settlement between Muawiya and Amr ibn al-As 118.–121.
• Exhorting people for jihad 122.–127.
• The transient nature of this world and importance of the next world 128.–135.
• About those who found pretexts at the time of jihad 136.–138.
• In connection with Uthman''s killing 139.–140.
• Before the Battle of the Camel, he sent Ibn Abbas to Zubayr to advise him back to obedience 141.–143.
• Disparagement of the world and categories of people 144.–152.
• At the time of setting for the Battle of the Camel 153.–159.
• Exhorting people to fight against the people of Syria 160.–164.
• After arbitration 165.–168.
• Warning the people of Nahrawan of their fate 169.–170.
• His steadfastness and precedence in Islam 171.–173.
• In disparagement of those in doubt 174.–175.
• In disparagement of those who shrink from fighting 176.–178.
• In response to the slogan of Kharijites: "Judgment belongs to God alone" 179.–182.
• In condemnation of treason 183.–184.
• Heart''s desires and hopes 185.–187.
• In response to a suggestion of war 188.–190.
• When Masqala defected to Syria 191.–192.
• The greatness of God and the lowliness of this world 193.–195.
• When he decided to march towards Syria 196.–198.
• Calamities befalling Kufa 199.–200.
• At the time of marching towards Syria 201.–204.
• God''s greatness and sublimity 205.–206.
• Admixture of right and wrong 207.–208.
• When his men were prevented from taking water from the River Euphrates 209.–210.
• Reward and punishment in the next world 211.–214.
• On the description of the Day of Sacrifice 215.–217.
• On the swear of allegiance 218.–219.
• When his men showed impatience on his delay in giving them permission to fight in Siffin 220.–221.
• Steadiness on the battlefield 222.–224.
• Muawiya swallows whatever he gets and craves for what he does not get 225.–226.
• Addressing the Kharijites 227.–229.
• When he was told that the Kharijites had crossed the bridge of Nahrawan 230.–232.
• When he was told that the Kharijites had been totally annihilated 233.–234.
• Do not fight the Kharijites after me! 235.–237.
• When he was warned of being killed by deceit 238.–239.
• Transience of this world 240.–241.
• Decline and destruction of this world 242.–246.
• Attributes of God 247.–249.
• Ways of fighting 250.–252.
• On hearing the account of what took place in Saqifah of Bani-Sa''ida 253.–254.
• When Mohammad ibn Abi Bakr, governor of Egypt, was overpowered and killed 255.–256.
• Admonishing his companions for careless behavior 257.–259.
• In the morning of the day he was fatally struck with a sword 260.–262.
• In condemnation of the people of Iraq 263.–264.
• Praise for Muhammad 265.–268.
• When Hasan and Husayn interceded on behalf of Marwan 269.–270.
• When the elective committee (or shura) decided to swear allegiance to Uthman 271.–272.
• When he learned that the Umayyads blamed him for killing Uthman 273.–274.
• Preaching and counseling 275.–276.
• Banu Umayyad 277.–279.
• One of his supplications 280.–284.
• Prophecy of astrologers 285.–287.
• Shortcomings of women 288.–289.
• Way of preaching and counseling 290.–291.
• World and its people 292.–294.
• Al-Gharra (literally, "the brilliant"), in which Ali enjoined people to piety 295.–316.
• Amr ibn al-As 317.–319.
• Perfection of God and counseling 320.–323.
• Preparing for the hereafter by following God''s commandments 324.–330.
• Faithful and unfaithful believers 331.–338.
• Factions of community 339.–341.
• Holy Prophet 342.–346.
• God''s attributes and some advice 347.–351.
• Al-Ashbaah (literally, "the skeletons"), in which Ali talked about the creation of the universe 352.–382.
• When people decided to swear allegiance to him after the murder of Uthman 383.–384.
• Annihilation of the Kharijites, mischief mongering of the Umayyads, vastness of his own knowledge 385.–390.
• God''s praise and eulogy of the prophets 391.–396.
• Age of Ignorance and Muhammad''s efforts to disseminate God''s message 397.–398.
• In eulogy of Muhammad 399.–401.
• Admonishing his companions 402.–408.
• Oppression of the Umayyads 409.–410.
• Abstinence of the world and vicissitudes of time 411.–416.
• Muhammad and his descendants 417.–420.
• Vicissitudes of time 421.–424.
• Day of Judgement 425.–427.
• Abstemiousness and fear of God, attributes of the enlightened 428.–434.
• Age of Ignorance, Muhammad''s efforts to spread God''s message 435.–438.
• In eulogy of Muhammad, the Umayyads, importance of Imam 439.–444.
• Islam: most bright of all paths 445.–450.
• Describing the days of Siffin 451.–452.
• Vicissitudes of time, blaming Muslims 453.–460.
• Might of God, Day of Judgement, Muhammad and his descendants 461.–474.
• Pinnacles of Islam 475.–478.
• Caution about this world 479.–485.
• Angel of Death and the departure of spirit 486.–487.
• World and people 488.–492.
• Abstemiousness, fear of God, importance of preparing for the hereafter 493.–502.
• Seeking rain 503.–512.
• Troubles which would arise, Day of Judgment 513.–518.
• Rebuking misers 519.–520.
• In praise of his faithful companions 521.–522.
• When he exhorted people to jihad but was met with silence 523.–526.
• Household of Muhammad, the laws of Islam 527.–529.
• Reasons for objecting to arbitration at first and allowing it later 530.–533.
• Addressing the Kharijites at their camp when they persisted in their rejection of the arbitration 534.–538.
• Supporting the weak and the low-spirited on the battlefield of Siffin 539.–541.
• Exhorting his followers to fight 542.–547.
• Kharijites and arbitration 548.–552.
• In response to the objections to the equal distribution of shares from the treasury 553.–554.
• Clarifying confusion for Kharijites 555.–558.
• Foretelling the capture of Basra and the Mongol conquest 559.–566.
• Measures and weights 567.–570.
• When Abu Dharr was exiled to al-Rabathah 571.–572.
• Grounds for accepting the caliphate and the qualities of a ruler 573.–577.
• Death and counseling 578.–581.
• On the glory of God, on the Quran and Muhammad 582.–588.
• When Umar consulted him about taking part in the march towards the Roman Empire 589.–590.
• Addressing al-Mogheera when he wanted to speak in support of Uthman 591.–592.
• Take revenge for the oppressed from the oppressor 593.–594.
• Talha and Zubayr 595.–598.
• Foretelling events 599.–603.
• On the occasion of the elective committee after Umar''s death 604.–605.
• Backbiting and speaking ill of others "Those who do not commit sins and have been gifted with safety (from sins) should take pity on sinners. Gratefulness should be their indulgence and it should prevent them from (finding faults with) others." 606.–608.
• Against reliance on heresy 609.–611.
• Misplaced generosity 612.–614.
• Praying for rain 615.–623.
• Past prophets, Household of Muhammad 624.–628.
• This world, on innovation (bidʻah) 629.–631.
• When Omar consulted him about taking part in the Battle of Persia 632.–635.
• Divine mission of Muhammad and what happens when people go against the Quran 636.–642.
• Talha and Zubayr and the people of Basra 643.–644.
• His last will 645.–648.
• Coming events and hypocrites'' activities 649.–652.
• Advice against disorder, oppression, and unlawful earning 653.–658.
• God and His vicegerents 659.–664.
• The negligent, beasts, and carnivores 665.–671.
• The Household of Muhammad and their enemies 672.–678.
• Wonderful creation of the bat 679.–684.
• Malice borne by Aisha and warning the people of Basra 685.–694.
• Urging people towards piety 695.–702.
• Muhammad and the Quran 703.–706.
• Good behavior and ignoring people''s faults 707.–708.
• Following the examples of Muhammad and the past prophets 709.–726.
• Divine mission of Muhammad and lessons from this world 727.–733.
• Usurpation of the caliphate from him 734.–737.
• Attributes of God 738.–745.
• Dialogue with Uthman 746.–751.
• Magnificence of the Creator in birds 752.–767.
• Observing courtesy and kindness, the autocracy of the Umayyads 768.–771.
• Fulfilment of obligations, advice to fear God in all matters "Fear God in the matter of His creatures and His cities because you will be questioned even about lands and beasts." 772.–774.
• In response to the demand for avenging Uthman 775.–777.
• When the people of Jamal set off for Basra 778.–780.
• In response to a Kolayb al-Jarmi who came from Basra to enquire about his position vis-a-vis the people of Jamal 781.–786.
• When he decided to fight the enemy face to face at Siffin 787.–789.
• Elective committee after Umar, and people of Jamal 790.–795.
• On eligibility for the caliphate, the need for sagacity in fighting against Muslims 796.–803.
• When he received the news that Talha and Zubayr had left for Basra to fight against him 804.–806.
• Warning to neglectful people 807.–810.
• Greatness of the Quran, following the Sunnah and refraining from innovation 811.–826.
• The two arbiters after the Battle of Siffin 827.–828.
• Transience of this world and causes of decline in God''s blessings 829.–834.
• In reply to a question about seeing God 835.–836.
• Condemning his disobedient men 837.–839.
• The group who decided to join the Kharijites 840.–841.
• Learning from history, al-Mahdi 842.–860.
• About the importance of the Quran 861.–870.
• On hearing a Kharijite raising the slogan, "judgment belongs to God alone" 871.–872.
• Creation of universe 873.–882.
• Oneness of God 883.–896.
• Vicissitudes of time 897.–900.
• Transience of this world 901.–905.
• Steadfast and transient belief, the challenge: "Ask me before you miss me" 906.–910.
• Fear of God and love for the Household of Muhammad 911.–918.
• World and its people 919.–926.
• al-Qaaseeaa: Warning about Satan, caution against vanity and other vices, his precedence in Islam 927.–972.
• Qualities of the God-fearing 973.–983.
• Age of Ignorance, the animosity of Arab tribes, the position of hypocrites 984.–987.
• Fear of God and details about the Day of Judgement 988.–993.
• Age of Ignorance, the transience of this world and the state of its inhabitants 994.–997.
• His attachment to Muhammad and the performance of his funeral rites 998.–1001.
• Fear of God, praise for Islam, Muhammad, and the Quran 1002.–1013.
• Prayer, Zakat, and fulfillment of obligations 1014.–1021.
• Treachery of Muawiya 1022.–1023.
• One should not be afraid of the scarcity of those who tread on the right path 1024.–1027.
• On the occasion of the burial of his wife, Fatimah 1028.–1031.
• Transience of this world, and the importance of preparation for the hereafter 1032.–1033.
• Warning about the dangers of the Day of Judgement 1034.–1036.
• In response to Talha and Zubayr''s complaint for not consulting them in the affairs 1037.–1041.
• One hearing some of his men verbally abusing the Syrians during the Battle of Siffin 1042.–1043.
• About Hasan when Ali saw him proceeding rapidly to fight in the Battle of Siffin 1044.–1046.
• When his army was on the verge of mutiny in connection with the arbitration 1047.–1048.
• When he noticed the vastness of his companion''s house 1049.–1057.
• Causes of difference in the traditions and categories of narrators 1058.–1068.
• Greatness of the universe 1069.–1072.
• Those who give up supporting the righteous cause 1073.–1074.
• Sublimity of God and eulogy of Muhammad 1075.–1077.
• Muhammad''s nobility of descent, the characteristics of the virtuous 1078.–1083.
• Prayer he often recited 1084.–1088.
• Mutual rights of the ruler and the ruled 1089.–1098.
• Excesses of the Quraysh, on rebels 1099.–1102.
• About those who went to Baṣrah to fight Amīr al-mu’minīn 1103.–1104.
• On passing by the corpses of Talha and another rebel, who were killed in the Battle of the Camel 1105.–1106.
• Qualities of the pious 1107.–1108.
• Exegesis of verse 102:1-2 of the Quran 1109.–1119.
• Exegesis of verse 24:36-37 1120.–1124.
• Exegesis of verse 82:6 1125.–1132.
• Keeping aloof from oppression, on the poverty of his brother, Aqil 1133.–1138.
• A supplication 1139.–1140.
• Transience of the world and the helplessness of those in graves 1141.–1145.
• A supplication 1146.–1149.
• About a companion who passed away before the occurrence of troubles 1150.–1151.
• Allegiance to him as the caliph 1152.–1153.
• An account of those who remain apprehensive of death 1154.–1162.
• About Muhammad 1163.–1164.
• When Abd al-Allah ibn Zamaa asked him for money from the treasury 1165.–1166.
• When his nephew was unable to deliver a sermon 1167.–1169.
• Causes for differences in the features and traits of people 1170.–1171.
• Funeral rites of Muhammad 1172.–1175.
• His immigration to Medina, following Muhammad''s 1176.–1178.
• Preparing for the hereafter 1179.–1181.
• The two arbitrators after the Battle of Siffin 1182.–1184.
• The Household of Muhammad 1185.–1186.
• When Uthman sent word that Ali should leave for Yanboo 1187.–1188.
• Exhorting his men to Jihad 1189.–1191.

Letters

• To the people of Kufa at the time of his march from Medina to Basra 1192.–1195.
• To the people of Kufa after the victory of Basra 1196.–1197.
• To his judge in Kufa 1198.–1207.
• To one of his army officers 1208.–1209.
• To the governor of Azerbaijan in Iran 1210.–1211.
• To Muawiya 1212.–1217.
• To his messenger to Muawiya when his return was delayed 1218.–1219.
• To Muawiya 1220.–1232.
• To the commander of a vanguard contingent dispatched to Syria 1233.–1235.
• To a contingent dispatched to engage the enemy 1236.–1238.
• To two of his army officers 1239.–1240.
• To the army before the Battle of Siffin 1241.–1243.
• Invocation when he faced the enemy 1244.–1248.
• Instructions for warriors 1249.–1251.
• In response to a letter from Muawiya 1252.–1258.
• To his governor in Basra 1259.–1262.
• To one of his officers 1263.–1264.
• To the deputy governor of Basra 1265.–1269.
• To his governor in Basra 1270.–1271.
• His will shortly before his death 1272.–1276.
• His will upon his return from Siffin 1277.–1283.
• Instructions for tax collectors 1284.–1290.
• Instructions for an officer sent to collect tax 1291.–1297.
• Instructions to Muhammad ibn Abi Bakr, upon appointment as the governor of Egypt 1298.–1306.
• In response to Muawiya 1307.–1322.
• To the people of Basra 1323.–1324.
• To Muawiya 1325.–1327.
• Instructions for Hasan, when returning from Siffin 1328.–1366.
• To Muawiya 1367.–1369.
• To the governor of Mecca 1370.–1372.
• To Muhammad ibn Abi Bakr after learning that he had taken over the position of Malik al-Ashtar as the governor of Egypt after the latter died 1373.–1376.
• To Ibn Abbas after Muhammad ibn Abi Bakr was killed 1377.–1379.
• To his brother Aqil 1380.–1384.
• To Muawiya 1385.–1386.
• To Egyptians after the appointment of Malik al-Ashtar as their governor 1387.–1390.
• To Amr ibn al-As 1391.–1392.
• To one of his officers 1393.–1404.
• To the governor of Bahrain, whom he later removed 1405.–1406.
• To the governor of Ardasheer Khorra in Iran 1407.–1410.
• To Ziyad ibn Abeen, when Ali learned that Muawiya had approached him 1411.–1415.
• To the governor of Basra upon learning that he had accepted an invitation to a lavish banquet 1416.–1430.
• To one of his officers 1431.–1432.
• Last will for Hasan and Husayn 1433.–1444.
• To Muawiya 1445.–1449.
• To the officers of his army 1450.–1454.
• To tax collectors 1455.–1461.
• To various governors concerning prayers 1462.–1468.
• Instructions for Malik al-Ashtar upon his appointment as the governor of Egypt 1469.–1538.
• To Talha and Zubayr 1539.–1543.
• To Muawiya 1544.–1546.
• Instructions to the commander of a vanguard contingent dispatched to Syria 1547.–1548.
• To the people of Kufa when he marched from Medina to Basra 1549.–1551.
• An announcement about what took place in Siffin 1552.–1556.
• To the governor of Holwaan 1557.–1559.
• To the officers through whose jurisdiction the army passed 1560.–1563.
• Expressing his displeasure to Kumayl, the governor of Heet, who was unable to prevent enemy raids 1564.–1565.
• To Egyptians through Malik al-Ashtar, upon his appointment as their governor 1566.–1571.
• To Abu Musa Ashaari, the governor of Kufa, when Ali learned that he discouraged jihad 1572.–1577.
• In response to Muawiya 1578.–1584.
• To Muawiya 1585.–1589.
• To Ibn Abbas (a different version) 1590.–1591.
• To the governor of Mecca 1592.–1597.
• To Salman the Persian, before his caliphate 1598.–1599.
• To al-Haarith al-Hamdani 1600.–1610.
• To the governor of Medina about those who had defected to Syria 1611.–1614.
• To an administrator accused of misappropriation 1615.–1618.
• To Ibn Abbas 1619.–1620.
• To Muawiya 1621.–1624.
• Protocol of an agreement between the tribes of Rabeea and the people of Yemen 1625.–1627.
• To Muawiya 1628.–1630.
• Instructions to Ibn Abbas upon his appointment as the governor of Basra 1631.–1633.
• Instructions to Ibn Abbas before talks with the Kharijites 1634.–1635.
• In response to Abu Musa Ashari''s letter about the two arbitrators 1636.–1639.
• To the army officers when he was elected as the caliph 1640.–1641.

Sayings

• Wisdom, friendship, and forbearance virtues 1642.–1643.
• Charity as a cure and afterlife consequences 1644.
• Human anatomy's marvels in Islamic wisdom 1645.
• Worldly favors distort merit and loss 1646.
• Exemplary conduct fostering love and respect 1647.
• Gratefulness for small favors 1648.
• Virtues of patience, restraint, and submission to Allah 1649.
• Abandonment by kin endears one to strangers 1650.
• Mischief mongers' irreproachability 1651.
• Dyeing hair in early versus established Islam 1652.–1653.
• Abandoning right without supporting wrong 1654.
• Forgiving virtuous individuals' shortcomings 1655.
• Consequences of fear and missed opportunities 1656.
• Deeds outweigh lineage in merit 1657.
• Relief and comfort as atonement for sins 1658.
• Unintentional revelation of hidden thoughts 1659.
• Walking during illness when possible 1660.
• Fleeing worldly life as death approaches 1661.
• Divine concealment of sins as a mercy 1662.
• The doer of good surpasses the good itself 1663.
• Balancing generosity and thrift 1664.
• Quick speech invites unfounded criticism 1665.
• Desire prolongation ruins actions 1666.
• Advice on wisdom, character, and choosing friends 1667.–1668.
• Supererogatory worship void without fulfilling obligations 1669.
• Fool's heart in mouth, wise man's tongue in heart 1670.–1671.
• Amīr al-mu’minīn's praise for Khabbāb ibn al-Aratt's virtues 1672.
• Divine decree on believers' love and hypocrites' hatred 1673.
• Sin displeasing you better than pride-inducing virtue 1674.
• Victory through determination, thought, and secrecy 1675.
• Human hearts as untamed wild beasts 1676.
• Good position conceals defects 1677.
• Generosity as proactive giving 1678.
• Wisdom as supreme wealth and ignorance as poverty 1679.
• Two types of patience: enduring pain and resisting desire 1680.
• Contentment as inexhaustible wealth 1681.–1682.
• Wealth as the root of desires 1683.
• The destructive power of unrestrained speech 1684.
• Woman as a sweet-stinging scorpion 1685.
• Intercession as the seeker's support 1686.
• Sleeping travelers as a metaphor for worldly life 1687.
• Avoiding need preferable to inappropriate begging 1688.
• Generosity outweighs shame in small gifts 1689.
• Striving without regret for unmet goals 1690.
• Increasing intelligence reduces speech 1691.
• Time's dual nature on life and aspirations 1692.
• Human breath as a step toward death 1693.
• The transience of all things and inevitability of events 1694.
• Amīr al-mu’minīn’s renunciation of worldly desires 1695.–1696.
• Divine decree versus human free will 1697.–1698.
• Wise sayings as the believer's lost treasure 1699.
• Five Essential Teachings for Righteous Living 1700.
• Ali's response to excessive but insincere praise 1701.
• The peril of abandoning "I do not know" 1702.
• Valuing the wisdom of elders over youthful fervor 1703.
• Divine deliverance through forgiveness and prophecy 1704.–1705.
• The perfect jurist balances hope, mercy, and divine justice 1706.
• Hearts weary like bodies; seek wise sayings 1707.
• Seeking divine protection from misguiding troubles 1708.–1709.
• Evaluating traditions through intelligence, not hearsay 1710.
• Amīr al-mu’minīn's humility and plea for divine forgiveness 1711.
• Fulfilling needs through humility, discretion, and promptness 1712.
• Humility and detachment from worldly possessions 1713.
• Divine obligations, limits, and prohibitions in Islam 1714.
• Learned ignorance's self-destructive potential 1715.
• The paradoxical nature and vulnerabilities of the human heart 1716.
• Establishing divine rule through unwavering justice and integrity 1717.
• Love for the Prophet's Household invites hardship 1718.–1719.
• Virtues and wisdom in moral and spiritual conduct 1720.
• Human fragility and mortality's inevitability 1721.
• Divine patience and human deception 1722.
• Missing opportunities causes grief 1723.
• World likened to a deceptive serpent 1724.
• Contrasting transient pleasures with lasting rewards 1725.
• The folly of ignoring mortality and divine warnings 1726.
• Gender differences in jealousy as heresy versus belief 1727.
• Amīr al-mu’minīn's reflections on human folly and divine wisdom 1728.–1729.
• Seasonal health precautions against cold extremes 1730.
• Divine greatness diminishes worldly perceptions 1731.
• Critique of worldliness and its transient nature 1732.–1734.
• Life's transience and worldly impermanence 1735.
• True friendship in adversity, absence, and death 1736.
• Prayer as divine proximity and fasting as bodily devotion 1737.
• Seeking livelihood through almsgiving 1738.
• Assistance permitted based on necessity 1739.
• Moderation prevents destitution 1740.
• Small families ensure ease 1741.
• Grief as half of old age 1742.
• Endurance proportional to affliction 1743.
• Safeguarding belief through charity and prayer 1744.
• Amīr al-mu’minīn's wisdom on knowledge and virtue 1745.–1755.
• Self-awareness as the foundation of success 1756.
• Human mortality and inevitable fate 1757.
• The transient nature of human existence 1758.
• Endurance ensures eventual success 1759.
• Adhering to contracts with steadfast fulfillment 1760.
• Obligation of obedience to the undeniable authority 1761.
• Encouraging virtue through kindness and benevolence 1762.
• Authority often leads to partiality 1763.
• Self-reliance leads to ruin, consultation fosters wisdom 1764.
• Destitution as the ultimate death 1765.
• Fulfilling rights of the ungrateful as idolatry 1766.
• Blaming rightful claimants versus unjust takers 1767.
• Vanity hinders progress 1768.
• Divine guidance illuminates the perceptive 1769.
• Avoiding sin is easier than seeking forgiveness 1770.
• People oppose the unknown 1771.
• Multiple opinions reveal pitfalls 1772.
• Divine empowerment through righteous anger 1773.
• Generosity as the foundation of leadership 1774.
• Rewarding the good to rebuke evil 1775.
• Stubbornness undermines counsel 1776.
• Greed as perpetual enslavement 1777.
• Silence in wisdom versus speech in folly 1778.
• Two calls signify one leads to misguidance 1779.
• Unwavering certainty in recognizing truth 1780.
• Oppression leads to inevitable regret 1781.
• Imminent departure from this world 1782.
• Patience as relief versus impatience as destruction 1783.
• Human mortality and life's fleeting nature 1784.
• Wealth as stewardship beyond basic needs 1785.
• Hearts act best when passionate and willing 1786.
• Misers' niggardly disputes over worthless possessions 1787.–1788.
• Hearts tire like bodies; seek refreshing wisdom 1789.
• Khārijites' misinterpretation of divine verdict 1790.
• Amīr al-mu’minīn rebukes the crowd for appearing only in disgraceful situations 1791.
• Talḥah and Zubayr's conditional allegiance rejected by ʿAlī 1792.
• Knowledge expands unlike physical containers 1793.
• Forbearance earns allies against ignorance 1794.
• Self-reflection benefits, neglect harms; fear ensures safety, observation yields wisdom 1795.
• Fear Allah with preparation and urgency 1796.
• Virtues and vices in leadership and conduct 1797.
• Ignoring pain for lasting happiness 1798.
• Soft-trunked trees bear thick branches 1799.
• Generosity leads to honor or corruption 1800.
• Revealing character through changing circumstances 1801.
• Intellectual deficiency caused by greed 1802.
• Justice requires certainty, not probability 1803.
• Noble restraint in overlooking known faults 1804.
• Modesty conceals human flaws 1805.
• Jealousy overlooks bodily health 1806.
• Greed shackles with disgrace 1807.
• Displeasure with divine decree and worldly attachment 1808.
• The virtues of contentment and moral character 1809.
• Divine Command for Justice and Benevolence 1810.
• Divine reward for modest charity 1811.–1812.
• Gender-specific virtues in traditional Islamic ethics 1813.
• Wisdom and ignorance in proper placement 1814.–1815.
• Motives for worship: desire, fear, and gratitude 1816.
• Sluggards lose rights and backbiters lose friends 1817.
• Ill-gotten gains lead to ruin 1818.–1819.
• Fear Allah with even minimal devotion 1820.
• Numerous replies obscure correct points 1821.
• Capability diminishes desire 1822.
• Vigilance in preserving blessings 1823.
• Generosity surpasses kinship in prompting virtue 1824.
• Virtue in overcoming reluctance 1825.
• Understanding Allah through human frailty 1826.
• Divine commandments and their purposes in Islam 1827.
• Managing property as one's own representative 1828.
• Anger as a form of temporary madness 1829.
• Health benefits of minimizing envy 1830.
• Charitable trade with Allah in destitution 1831.
• Divine punishment through worldly indulgence 1832.–1833.
• Ali's lament over his people's disobedience 1834.–1836.
• Discerning right from wrong in leadership 1837.–1840.
• Reciprocal kindness toward the bereaved 1841.
• Wise words as cure or illness 1842.
• Trusting divine provision for future days 1843.
• Balanced love and hatred in relationships 1844.
• Caliph 'Umar's deliberation on Ka'bah ornaments 1845.–1847.
• Amīr al-mu’minīn's resolve to enact changes 1848.
• Divine decree and contentment in livelihood 1849.
• The destructive consequences of greed and unfulfilled desires 1850.
• Amīr al-mu’minīn's oath on divine truth 1851.
• Consistent small actions outweigh sporadic large efforts 1852.
• Preparing for life's journey by anticipating distance 1853.
• True observation through wisdom, not eyes 1854.
• Ignorance rewarded over knowledge 1855.
• Knowledge dispels excuses 1856.
• Hidden evils in apparent goodness 1857.
• Destiny as a divine mystery beyond human comprehension 1858.
• Exemplary virtues of a devout brother-in-faith 1859.–1861.
• Divine obedience through gratitude for God's favors 1862.
• Amir al-mu'minin's lamentation for the Prophet's passing 1863.–1864.
• Avoiding association with fools 1865.
• Three types of friends and enemies 1866.
• Self-harm in pursuit of harming others 1867.
• Excessive quarreling leads to sin while deficiency invites oppression 1868.
• Divine sustenance and accountability parallels 1869.–1872.
• Hardship's inevitability and prayer's necessity 1873.
• People's love for the world as their mother 1874.
• Destitute as the Messenger of Allah 1875.
• Life's brevity necessitates vigilance 1876.
• Patience in grief versus material loss 1877.–1878.
• Believers' insights reflect divine truth 1879.
• Balancing obligatory and optional acts in fluctuating devotion 1880.
• Qur'an's past, future, and present guidance 1881.
• Calligraphy and writing aesthetics in Islamic tradition 1882.
• Early disputes over Prophet Muhammad's succession 1883.
• Overcoming adversaries through awe-inspiring presence 1884.–1885.
• Seeking understanding over confusion from learned guidance 1886.
• Amīr al-mu’minīn's encounter with Ḥarb ash-Shibāmi 1887.–1888.
• Disobeying Allah in solitude invites divine judgment 1889.
• Amīr al-mu’minīn's grief over Muḥammad ibn Abī Bakr's death 1890.
• Triumph through sin is true defeat 1891.
• Avoiding the need for excuses surpasses truthful excuses 1892.
• Minimizing divine favor misuse 1893.
• The sovereign as divine guardian on earth 1894.
• Believer's virtues of humility and inner strength 1895.
• Hating desires upon foreseeing fate 1896.
• The freedom of the uncommitted giver 1897.
• Prayer without effort is futile as bowless archery 1898.
• Power and decision-making interdependence 1899.
• Justice harsher for oppressors than oppression for victims 1900.
• Contentment as the greatest wealth 1901.
• Accountability for words and deeds 1902.
• Lack of sin access as chastity 1903.
• Dignity eroded by begging 1904.
• The gravity of sins underestimated by their doers 1905.
• Self-reflection and contentment in Islamic teachings 1906.–1909.
• Relief follows extreme hardship 1910.
• Balancing family devotion with spiritual priorities 1911.
• Congratulating on a birth with gratitude to Allah 1912.–1913.
• Livelihood arrives from unexpected sources 1914.–1915.
• Grief and the transient nature of life 1916.–1917.
• Renouncing worldly desires and self-discipline 1918.–1919.
• Interpreting speech with positive intent 1920.
• Avoiding quarrels to preserve esteem 1921.
• Haste and delay as folly 1922.
• Self-improvement through observing others' flaws 1923.
• Knowledge necessitates action 1924.
• Worldly wealth as fleeting and perilous 1925.–1926.
• Decline of Quranic understanding and mosque guidance 1927.
• Islamic virtues and moral guidance 1928.
• Four Pillars of Religious and Worldly Stability 1929.–1931.
• Degrees of disapproving evil in Islam 1932.–1934.
• Stages of moral decline in conflict 1935.–1936.
• Divine justice and mercy in human judgment 1937.–1938.
• Miserliness as the root of all vices 1939.
• Divine predestination of livelihood 1940.–1941.
• The power and peril of spoken words 1942.
• Guarding speech and fulfilling divine obligations 1943.
• Worldly folly, neglected deeds, and misplaced trust 1944.
• Seeking leads to partial attainment 1945.
• Paradise and Fire define true bliss and hardship 1946.
• The futility of lineage without personal merit 1947.–1948.
• Three periods of a believer's time 1949.–1950.
• Speech reveals character through the tongue 1951.
• Moderation in worldly pursuits 1952.
• Powerful words surpass physical force 1953.
• Death over humiliation and endurance in adversity 1954.
• Best scents exemplified by musk 1955.
• Mutual rights of parents and children in Islam 1956.
• Adapting to others' manners ensures safety from harm 1957.
• Premature ambition and immature complaints 1958.–1959.
• Divine sovereignty and human agency in Islam 1960.–1961.
• Rich humility and poor trust in Allah 1962.
• Divine wisdom prevents ruin 1963.
• Truth's inevitable victory over opposition 1964.
• Fear of Allah as the pinnacle of human virtue 1965.
• Self-discipline through empathy and restraint 1966.
• Enduring like free people or remaining silent like the ignorant 1967.
• World's deceitful and transient nature 1968.
• Worldly possessions and their moral consequences 1969.–1970.
• The virtue of pardoning adversaries when empowered 1971.
• The helplessness of lacking or losing true brothers 1972.
• Divine destiny governs all matters 1973.
• Rash actions hasten demise 1974.
• Struggling for rightful recognition despite adversity 1975.–1976.
• Divine Favors Amidst Disobedience 1977.
• Concealing abstinence as the highest virtue 1978.
• Four pillars of faith and unbelief 1979.–1986.
• Avoiding involvement in civil strife 1987.
• Consequences of greed, hardship disclosure, and uncontrolled speech 1988.
• Miserliness, cowardice, and poverty as moral and social flaws 1989.
• Knowledge as venerable estate and clear thought 1990.
• Best riches lie in abandoning desires 1991.
• Amir al-mu’minīn condemns empty displays of respect 1992.
• Wisdom in speech versus foolish impulsivity 1993.–1994.
• Sickness as atonement and the nature of divine reward 1995.–1996.
• Virtues of mindfulness, contentment, and divine pleasure 1997.
• Virtues and worth of a man according to his character 1998.
• Noble and ignoble behaviors under hunger and satiation 1999.
• The most capable of pardoning is the most powerful to punish 2000.
• Wealth transforms exile into homeland while poverty estranges homeland 2001.
• Warning as a form of good tidings 2002.
• True meaning of istighfār in Islam 2003.–2011.
• Human frailty and mortality 2012.
• Ali's counsel on restraining lustful gazes 2013.–2016.
• "Do good regardless of its perceived size" 2017.
• Inner righteousness ensures divine favor in worldly affairs 2018.
• Divine favors granted through generosity 2019.
• Transience of health and wealth 2020.
• True celebration in divine acceptance and sinlessness 2021.
• Regret of sinful wealth in the Hereafter 2022.
• Two types of livelihood: worldly pursuit and spiritual seeking 2023.
• Transient pleasures and lasting consequences 2024.
• Testing reveals a man's flaws 2025.–2026.
• Leadership suitability based on honorable lineage 2027.
• Comparing justice and generosity's merits 2028.–2029.
• Asceticism defined by Qur'anic balance 2030.
• Sleep disrupting daily resolutions 2031.
• Best town is where one thrives 2032.
• Al-Ashtar's exceptional strength and stature 2033.–2035.
• Assessing character through revealing qualities 2036.
• Camels lost to fulfilling obligations 2037.–2039.
• Enduring minor hardships prevents greater trials 2040.
• Self-respect diminishes desires 2041.
• Avoiding reciprocation leads to loss or humiliation 2042.
• Riches and destitution follow divine judgment 2043.
• Human mortality and the folly of vanity 2044.
• Renouncing worldly desires for Paradise 2045.
• Insatiable desires for knowledge and worldly pursuits 2046.
• Destiny's dominance over predetermination 2047.–2048.
• Forbearance and endurance as virtues of courage 2049.
• Flattery leading to personal downfall 2050.
• World created for purpose beyond itself 2051.
• Ansar's pivotal role in nurturing Islam 2052.–2053.
• The eye as the strap of the rear 2054.–2055.
• Oppression and greed in times of hardship 2056.
• Excessive love and baseless blame lead to ruin 2057.–2058.
• Wisdom in speech over silence and ignorance 2059.
• Prayer for gentle rain through submissive clouds 2060.–2062.
• Chaste living surpassing martyrdom in divine reward 2063.
• Contentment as inexhaustible wealth 2064.–2065.
• Worst sin is the one taken lightly 2066.
• Worst companions require formality 2067.–2068.
• Believer's anger leads to separation 2069.–2074.
• Reciprocating kindness with greater generosity 2075.
• Loneliness stems from a lack of friends 2076.
• Charity and gratefulness as spiritual adornments 2077.
• Ignorance manifests in extremes of neglect or exaggeration 2078.
• Self-education precedes leadership and instruction 2079.
• Evaluating later events by earlier standards 2080.
• Seeking wisdom from diverse sources 2081.
• The value of a person lies in their achievements 2082.–2083.
• Survivors of the sword multiply abundantly 2084.
• Despair despite the possibility of forgiveness 2085.
• Righteousness with Allah ensures worldly and spiritual harmony 2086.
• Knowledge manifested through action versus mere words 2087.
• The essence of good lies in knowledge, forbearance, and worship 2088.
• Divine-fearing actions never fail 2089.
• Proximity to prophets through obedience to God 2090.
• Sleeping with firm belief surpasses doubtful prayer 2091.
• Amīr al-mu’minīn's interpretation of Qur’ānic submission and mortality 2092.
• Corruption and moral decline in leadership 2093.
• Amir al-mu'minīn's nocturnal reflections on asceticism 2094.–2097.
• Abandoning religion for worldly gain invites divine retribution 2098.
• The Ahl al-Bayt as the central guiding pillar 2099.
• Sahl ibn Ḥunayf's death and Ali's lamentation 2100.–2101.
• Unjust suspicion in virtuous times and perilous trust in corrupt times 2102.
• Ruin from excessive love or hatred of Amīr al-mu’minīn 2103.
• Amīr al-mu’minīn's characterization of Quraysh clans 2104.
• Virtues of humility, purity, and adherence to Sunnah 2105.–2106.
• Ali's definition of Islam as submission and action 2107.
• Shortcomings in deeds lead to grief and divine neglect 2108.
• Reflections on mortality and divine fear 2109.–2110.
• The transient nature of the world and human duality 2111.
• Divine Responses to Prayer, Repentance, Forgiveness, and Gratitude 2112.–2113.
• Generosity stems from confidence in divine reward 2114.
• Love as half of wisdom 2115.
• Empty rituals versus mindful devotion 2116.
• Human nature revealed through speech 2117.
• Hypocrisy and spiritual negligence in religious practice 2118.–2122.
• Condemnation of complicity in wrongdoing 2123.
• Divine guidance through perception and heedfulness 2124.
• Self-inflicted ill-repute invites blame 2125.
• Guarding secrets ensures self-control 2126.
• Disobeying human orders that contradict divine commands 2127.
• Approaching the Day of Judgement and fleeting companionship 2128.
• Single eating prevents multiple cravings 2129.
• Facing fears outweighs avoidance 2130.
• Eradicating evil by purifying one's own heart 2131.
• Neglect leads to shame, foresight ensures safety 2132.
• Amīr al-mu’minīn's declaration of truth and steadfastness 2133.
• Turning from right leads to ruin 2134.
• Caliphate legitimacy through kinship and companionship 2135.–2136.
• Choosing between revenge and forgiveness when angry 2137.
• Wealth as a source of wisdom 2138.
• Crowd dynamics in assembly and dispersal 2139.–2140.
• Divine protection and predestined fate 2141.
• Divine omniscience and inevitability of death 2142.
• Persisting in good deeds despite ingratitude 2143.
• Feigning forbearance to assimilate virtues 2144.
• The world's eventual submission to divine authority 2145.
• Vanity as an enemy of intelligence 2146.
• Opposition undermines wise counsel 2147.
• Jealousy reveals flawed friendship 2148.
• Worst provision is oppressing others 2149.
• Virtues and benefits of silence, justice, generosity, humility, hardship, leadership, and forbearance 2150.
• The essence of belief in heart, tongue, and action 2151.
• Sharing wealth with the prosperous for mutual benefit 2152.
• Avoid initiating conflict but respond if provoked 2153.
• Amīr al-mu’minīn's disdain for worldly pursuits 2154.
• The inherent evil of women and their necessity 2155.
• Oppression's consequences outweigh its temporary dominance 2156.
• Divine rights in blessings and their consequences 2157.
• Upholding positive perceptions through virtuous conduct 2158.
• Worldly pleasures versus eternal rewards 2159.
• Oppressor's oath invoking divine power for swift punishment 2160.
• Encouraging noble deeds and aiding others 2161.
• Faithfulness versus faithlessness in divine and human relations 2162.
• Authority as a lion rider envied yet precarious 2163.
• Amīr al-mu’minīn on defining religion publicly 2164.–2165.
• Dual perspectives on worldly and spiritual labor 2166.
• Theft of public property and differing punishments 2167.–2168.
• Emphasizing knowledge, conviction, and action 2169.
• Seeking sincerity and divine approval over human praise 2170.
• Prioritizing obligations over optional acts 2171.
• Deception veiling moral admonition 2172.
• Early death seeks time, deferred death offers excuses 2173.
• Divine humiliation through denial of knowledge 2174.
• Endurance and divine recompense in grief 2175.–2178.
• Distance between East and West as sun's daily travel 2179.
• Few learn from abundant lessons 2180.
• Seeking forgiveness through prayer after faults 2181.
• Messengers as interpreters and letters as true expressions 2182.
• Self-respect prevents adultery 2183.
• Fatherly affection strengthens bonds between sons 2184.
• True faith requires greater trust in God than in oneself 2185.
• Amīr al-mu’minīn’s warning to Anas ibn Mālik 2186.–2188.
• Responding to evil with evil 2189.
• Leadership of believers versus wealth for the wicked 2190.–2191.
• Amīr al-mu’minīn warns against destitution's spiritual and intellectual harms 2192.
• Leadership authority and advisory roles in governance 2193.
• Amīr al-mu’minīn on the deception of the Khārijites 2194.–2195.
• Age of accountability ends at sixty 2196.
• Divine provision for the poor through the wealth of the rich 2197.
• Divine opportunity for the intelligent in others' shortcomings 2198.
• Amīr al-mu’minīn on property sharers and accidents 2199.
• Two types of knowledge: absorbed and merely heard 2200.
• Beauty of destitution in chastity and riches in gratefulness 2201.
• Warning against worldly greed and divine accountability 2202.
• Excess praise as sycophancy, deficiency as inability or envy 2203.
• Oppressor's traits: disobedience, tyranny, and supporting injustice 2204.
• Hypocrisy in criticizing others' flaws 2205.
• Officer's lavish house revealing wealth 2206.–2207.
• Fearing Allah in both ease and hardship 2208.
• Seeking blessings before supplicating to Allāh 2209.
• Avoid unnecessary concerns about unlikely events 2210.
• Divine rewards and punishments for obedience and sin 2211.
• Ali's admonition on piety and the afterlife 2212.–2213.
• Ibn Abī Laylā's exhortation on jihad and moral responsibility 2214.–2215.
• Right's weight versus wrong's lightness 2216.
• Life's fleeting nature and sudden reversals 2217.
• Balancing strength in obedience and weakness in sin 2218.
• Worldly humility and divine obedience 2219.
• The hierarchy of calamities and blessings 2220.–2221.
• Avoiding worldly attachments to reveal true evils 2222.
• Contentment with little suffices 2223.
• Avoiding pride and remembering mortality 2224.
• Divine and worldly pleasures versus superstitions 2225.
• Desire for opposites hinders success 2226.
• Amīr al-mu’minīn's caution regarding al-Mughīrah's worldly motives 2227.–2228.
• The heart as the eye's manuscript 2229.
• Warning against challenging divine authority with speech 2230.
• Enduring grief like noble beings 2231.–2232.
• Clemency as familial kinship 2233.
• Wisdom distinguishing guidance from misguidance 2234.
• Forbearance and wisdom as moral virtues 2235.
• Complaining to believers versus unbelievers 2236.
• Futility of striving against fate for wealth 2237.
• True believers' inward devotion and detachment from worldly pursuits 2238.
• Divine reciprocity in gratitude, prayer, and repentance 2239.
• People oppose the unknown 2240.
• Leadership as the test of character 2241.
• Enduring little surpasses fleeting abundance 2242.
• Ignorance of religious law leads to usury 2243.
• Diminishing wit through excessive joking 2244.
• Amīr al-mu’minīn on az-Zubayr's allegiance and his son's betrayal 2245.
• Amīr al-mu’minīn's view on the greatest poet 2246.–2248.
• Preferring truth over falsehood despite consequences 2249.
• Backbiting as the weapon of the powerless 2250.
• Umayyad rule's inevitable collapse 2251.–2252.
• Righteous leadership upholding religious integrity 2253.
• Divine Unity and Justice Beyond Human Imagination 2254.
• Grief over the Prophet's death precludes adornment 2255.–2257.
• Justice and avoidance of violence in governance 2258.–2259.
• The learned's duty to teach precedes the ignorant's duty to learn 2260.