Nahj al-balagha

 (نَهْج ٱلْبَلَاغَة) is the best-known collection of sermons, letters, and sayings attributed to Ali ibn Abi Talib, the fourth Rashidun caliph ((r. 656 – 661)), the first Shia imam, and the cousin and son-in-law of the Islamic prophet Muhammad. The compilation of the book is often credited to Sharif al-Radi, a prominent Shia scholar. Known for its moral aphorisms and eloquent content, is widely studied in the Islamic world and has considerably influenced the Arabic literature and rhetoric. In view of its sometimes sensitive content, the authenticity of the book has long been a subject of polemic debates, though recent academic research suggests that most of its contents can indeed be attributed to Ali by tracking the texts in sources that predate al-Radi.

Overview
is an eleventh-century collection of more than two-hundred sermons, nearly eighty letters, and almost five-hundred sayings, all attributed to Ali ibn Abi Talib, who was the fourth Rashidun caliph ((r. 656 – 661)) and the first Shia imam. The sermons and letters in offer a commentary on the political career of Ali, and have served as an ideological basis for Islamic governance. In particular, the letter of instructions therein addressed at Malik al-Ashtar, a commander of Ali, has received much attention as a model for just and righteous Islamic governance. The book also includes detailed discussions about social responsibilities, emphasizing that greater responsibilities result in greater rights.

also contains more sensitive material, such as sharp criticism of the predecessors of Ali, and disapproval of the triumvirate who revolted against Ali in the Battle of the Camel in 656, namely, Talha and Zubayr, who were both senior companions of the Islamic prophet Muhammad, and his widow Aisha. The book also remains relevant to the ongoing clerical debates about the role and status of women in Islamic societies. also contains passages about morality and doctrine, notably about the sovereignty of God and the essence of the Quran and the prophethood. Among them, the letter of life advices addressed to Hasan, the eldest son of Ali, has received considerable attention.

Recognized as an example of the most eloquent Arabic, is said to have significantly influenced the Arabic literature and rhetoric. The book has also been the focus of numerous commentaries, translations, and studies by both Sunni and Shia authors. In particular, the comprehensive commentary of the Mu'tazilite scholar Ibn Abil-Hadid may have amplified the influence of  on theological speculation, philosophical thought, and literary scope. In it, he describes as, "below the speech of the Creator but above the speech of creatures."

Authenticity
The compilation of is often credited to Sharif al-Radi, a renowned Shia scholar who lived over three hundred years after Ali. A poet of some merit, al-Radi came from a distinguished Shia family in Baghdad and had connections to the Buyids, the Shia dynasty that ruled the area at the time. His intentions in compiling the book are described as "literary, ethical, and spiritual," and he does not provide s, that is, chains of transmission for his texts. In view of its sometimes sensitive content, the attribution of this book to Ali or al-Radi has long been a subject of polemic debates, as with the majority of the works about Shia theology.

The authenticity of was first challenged over two centuries after al-Radi, perhaps indicating that his sources were well known during his lifetime but were lost gradually. Indeed, it was the Sunni historian Ibn Khallikan who first suggested that the book was authored, rather than compiled, by al-Radi or by his brother Sharif al-Murtada, another prominent Shia theologian. Yet elsewhere Ibn Khallikan cited the book without hesitation. The Sunni theologians Ibn Taymiyyah and al-Dhahabi  have similarly rejected most of, and this has been the prevalent Sunni view to date. Among Western scholars, this view was shared by Carl Brockelmann and Baron de Slane, who apparently mistook the word 'Murtada' on the manuscript as the name of its author and thus attributed the book to Sharif al-Murtada, probably unaware that Murtada is a well-known epithet of Ali. The Mu'tazilite Ibn Abil-Hadid was nevertheless confident that is the work of Ali, but suspected that its controversial Shaqshaqiya sermon was authored by al-Radi. Alternatively, the Sunni historian Khatib al-Baghdadi rejected only the eschatological sermons found in the book. By contrast, the Shia regard as authentic.

Academic views
Much of the content of already exists in earlier historical works, including  by the Shia historian Nasr ibn Muzahim,  by the Shia-leaning historian al-Ya'qubi ,  by the Sunni historian al-Tabari ,  by the Sunni author al-Jahiz ,  by the Sunni historian al-Mubarrad , and  by the Sunni historian al-Baladhuri. These authors considerably predate al-Radi, which led the Islamicist Husain M. Jafri to confirm the attribution of  to Ali. Similarly, the orientalist Laura Veccia Vaglieri verified the attribution of 'a large portion' of  to Ali. Muktar Djebli, another expert, traced back 'a considerable number of passages' to Ali with their s. Some recent Shia works have similarly tracked the passages of the book in earlier sources, including by Ostadi,  by Abd al-Zahra al-Husayni al-Khatib, and  by Abd-Allah Nima. There are also other collections attributed to Ali that predate, including by the Sunni historian Ibn al-Kalbi ,  by the historian Ibn al-Nadim , and  by al-Mada'ini , a Sunni historian.

There is also strong circumstantial evidence that al-Radi was the compiler of the book: It appears that he included fragments of passages as he found them instead of combining them, thus presenting variants of the same sermon. In particular, the passages are not in the correct chronological order. All extant manuscripts of also introduce al-Radi as the compiler of the material from Ali. Another evidence that supports the compilation of the book by ar-Radi is that he refers to his other works in the margins of and vice versa, and discloses some of his sources, namely,, , and  by the Sunni historian al-Waqidi. Finally, the linguistic style does not seem to change throughout the book, a style that has been highly praised for its eloquence and rhetoric by some authorities, including al-Jahiz and the poet Ibn Nubata. Indeed, one argument for the fabrication of is that its rhyming prose is too precise and polished, while the Shia counterargument is that Ali was a gifted orator, known for his, that is, improvised speech with rhyming prose. Nevertheless, some parts of were likely copy-edited, and gauging the authenticity of its sensitive passages has proved challenging.

Shaqshaqiya sermon
As for the Shaqshaqiya sermon, in which the predecessors of Ali are sharply criticized, Sunni authorities reject it as the work of al-Radi, in line with their tendency to neutralize the conflicts among the companions after Muhammad. By contrast, among others, the Shia traditionist Abdul Hosein Amini provided several chains of transmission for this sermon, some of which predate al-Radi. Other Shia scholars accept the authenticity of this sermon but do not claim, which is the highest level of credibility in hadith terminology. Among this last group is the Shia philosopher al-Bahrani, who also authored a commentary of. This lack of leaves the possibility that some sensitive words in the sermon were not uttered by Ali, according to the Islamic author Reza Shah-Kazemi. Alternatively, Jafri suggests that the sermon is authentic for it was also quoted in earlier works, including by the Shia traditionist Ahmad ibn Muhammad al-Ash'ari,  by the Shia historian Ibrahim ibn Muhammad al-Thaqafi , and  by the Mu'tazilite theologian Abu al-Qasim al-Balkhi.

Computational verification
Sarwar and Mohamed recently used computational methods, mainly stylometric analysis and machine learning, to examine the authenticity of by analyzing the 'morphological segmentation' of its text. They compared the book against the works of al-Radi and his brother, and concluded that the book is internally consistent, which suggests that it can be attributed to a single author, that the book was not authored by al-Radi or by his brother, Sharif al-Murtada. The authors thus conclude that the content of can indeed be attributed to Ali.

Relevance
The debates about the authenticity of may nevertheless be irrelevant to its value as a source of spiritual and ethical teachings, particularly among the Shias. In this vein, when asked to prove the attribution of to Ali, the Shia philosopher Muhammad Husayn Tabatabai  responded, "For us the person who wrote  is Ali, even if he lived a century ago." The need for academic research about the book, independent of its authenticity, is a view championed by the philosopher Henry Corbin and by Shah-Kazemi.

Political views


The sermons and letters in offer a commentary on the political career of Ali as the fourth Rashidun caliph, succeeding Uthman ((r. 644 – 656)), Umar ((r. 634 – 644)), and Abu Bakr ((r. 632 – 634)), who established the caliphate after the death of Muhammad in 632. Some sermons outlines the obligations of a leader, perhaps in response to the criticism from the Kharijites, a faction of Ali's army that abandoned him after the inconclusive Battle of Siffin in 657 against his archenemy Mu'awiya. ""

""

While Veccia Vaglieri wrote that Ali shows no inclination to legitimism in Sunni reports, multiple sermons in suggest instead that he viewed himself as the rightful successor of Muhammad by virtue of his merits and his kinship with the prophet. Other speeches in further indicate that he also saw the leadership as a prerogative of the Ahl al-Bayt, that is, the family of Muhammad. The legitimist view attributed to Ali in, that he unequivocally considered the caliphate to be his right after Muhammad, is corroborated by some experts, including Mahmoud M. Ayoub , Wilferd Madelung , Hamid Mavani, Moojan Momen, and Shah-Kazemi. Some of these authors add that Ali also considered himself as the designated successor of Muhammad, probably referring to Muhammad's announcement at the Ghadir Khumm. Soon after his death, however, it became clear that Ali did not enjoy popular support, which is perhaps why he resigned himself to the caliphate of Abu Bakr, likely for the sake of the unity of a nascent Islam. Mavani and Maria M. Dakake, another Islamicist, nevertheless suggest that Ali viewed the succession of Abu Bakr as a digression which turned into a full-blown deviation with the rebellion of Mu'awiya during his own caliphate. This matches the Shia view, as represented by the Shia jurist Ruhollah Khomeini. By contrast, Ali mounts only a passing resistance to the caliphate of Abu Bakr (if any at all) in Sunni reports, which Ayoub describes as apologetic.

""

""

"" ""

"" ""

Yet there is also evidence in that Ali regarded public endorsement as necessary for a legitimate rule. On this basis, Mavani speculates that Ali would have not sought the title of caliph had Muslims withheld their support from him after the assassination of Uthman in 656. When the Muslim community favored him, however, Ali probably no longer considered the caliphate as his right, but also as his duty. "" """Let the most beloved of affairs to you be those most centered upon the right, the most comprehensive in justice, and the most inclusive of popular approval, for the disapproval of the common folk undermines the approval of the elite..."

Letter to al-Ashtar
The letter of instructions addressed to Malik al-Ashtar, the newly appointed governor of Ali in Egypt, outlines his conception of just and righteous governance. The theme of the letter can be summarized as justice and compassion for all, regardless of class, creed, and color. The letter also advises Malik to view his rule as a means of encouraging religious awakening and spiritual well-being within the community, to be a role model for his staff and others, to strive for justice and monitor his staff for its enforcement, and to consult often with his staff. Malik was killed in 657 at the instigation of Mu'awiya en route to Egypt to assume his post.

"Infuse your heart with mercy for the subjects, love for them, and kindness towards them. Be not like a ravenous beast of prey above them, seeking to devour them. For they are of two types: either your brother in religion or one like you in creation."

""

""

""

""

""

Letter to Ibn Hunayf
A letter of admonishment in is addressed to Uthman ibn Hunayf, the governor of Ali in Basra, who is said to have attended a lavish banquet, one which "rudely rebuffed the needy, and warmly embraced the wealthy," the letter adds.

""

""

""

Life advices to Hasan
A letter of life advices in is addressed to Hasan, the eldest son of Ali.

""

""

""

Sermons
The English translation of by Ali Reza includes more than two-hundred sermons attributed to Ali, listed below after minor edits.

Letters
The English translation of by Ali Reza includes nearly eighty letters attributed to Ali, listed below after minor edits.

Sayings
The English translation of  by Ali Reza includes almost five hundred sayings attributed to Ali, a few of which are given below. The rest of the aphorisms below are quoted from  by different authors.


 * I love the opinion of an old man more than the determination of a young man.
 * You will not find an ignorant person but at one extreme or the other.
 * If it were so [and we were bound to an unavoidable destiny], there would have been no question of reward or chastisement and there would have been no sense in God's promises or warnings.
 * Whoso establishes well-being between himself and God, God establishes well-being between him and mankind.
 * Behave yourself with others in such a way that if you die, people will cry for you, and if you stay alive they seek your presence.
 * Opportunity is just like a passing cloud. Therefore, take advantage of the right opportunities while they are within sight.
 * Victory depends upon thinking ahead, and thinking ahead upon mental resourcefulness and decision on keeping secrecy.
 * The one who is a dictator will be killed soon and the one who consults with the people will share their wisdom.
 * The one who observes his own deficiencies will overlook another's inadequacy.
 * Contentment is a wealth that does not diminish.
 * When you overpower your enemy, make your forgiveness of him an expression of gratitude for having prevailed over him.
 * There is no goodness in a good thing if it is followed by [hell] fire, and there is no evil in an evil thing if it is followed by the Garden [of heaven]. Every benefit apart from the Garden is negligible, and every tribulation apart from fire is well-being.
 * Do not give up bidding for good and forbidding from evil, lest the mischievous gain positions over you, and then if you pray, the prayer will not be granted.
 * He who rules, appropriates.
 * The sin that grieves you is better, in the sight of God, than the virtue that makes you proud.
 * No act is negligible if it is accompanied by piety.
 * He who prays without making an effort is like one who shoots arrows without a bow.
 * Justice puts everything in its right place.
 * People renounce no part of their religion for the sake of rectifying their world without God opening them up to something worse than it.
 * A sleep with certainty is better than a prayer with doubt.

Translations
has been translated from Arabic into many languages. A few of these translations are listed below: