Speech by Al-Sayyid Abdul Malik Badruddin Al-Houthi on the Occasion of the Divinely Ordained Guardianship
Monday, 18 Dhul Hijjah 1445 A.H. (24 June 2024 A.D.)
I seek refuge in Allah from Satan, the outcast.
In the name of Allah, the Compassionate, the Merciful.
Praise is to Allah, Lord of the Worlds. I believe that there is no god but Allah, the Sovereign and the Manifest Truth, and that our master Muhammad is His servant, Messenger, and Last Prophet.
O Allah! Confer Your salat and blessings upon Muhammad and the Family of Muhammad as You conferred Your salat and blessings upon Ibrahim and the Family of Ibrahim. You are Owner of Praise, Owner of Glory! And be pleased with Muhammad's good companions and all Your righteous servants and mujahidin.
Brothers and sisters, peace be upon you and the mercy of Allah and His blessings.
Our dear people celebrated this blessed day across most of the free governorates with broad public participation. This year, as in every year before, our beloved people marked the occasion, for it is an integral part of their blessed faith heritage. Over the course of centuries, they have consistently observed this day and celebrated this occasion—no surprise, for they belong to the Yemen of faith and wisdom.
The revival of this occasion carries significant benefits. Foremost among them is the acknowledgment of Allah's favour and grace (Glory Be to Him) in that He completed the religion and perfected the blessing, as He (Glory Be to Him) says, {'Today I have completed your religion for you, perfected My favour upon you, and chosen Islam as your way'}. Second, it also serves to immortalise the great historical proclamation delivered by the Messenger of Allah (PBUH&F) on the eighteenth day of Dhul Hijjah in the tenth year after the Hijrah, during his return from the Farewell Pilgrimage, as well as to bear witness that he (PBUH&F) fully conveyed this divine message. Third, it reinforces awareness and faith in divine guardianship and the rejection of taghut. This constitutes one of the most fundamental principles of faith.
We begin with the hadith on guardianship—known as the Hadith of Ghadir—which is transmitted widely among Muslims of different sects. In the tenth year after the Hijrah, the Prophet (PBUH&F) received divine indication from Allah (Glory Be to Him) that his departure from this mortal world to the presence of Allah was drawing near. Within the framework of divine planning and guidance, the Prophet (PBUH&F) decided to perform a pilgrimage that came to be known as the Farewell Pilgrimage. This enabled him to meet his community on the widest possible scale, to deliver important instructions and recommendations, and to bid farewell to the Muslims. Hence, it was called the Farewell Pilgrimage, for during it he bade farewell to the Muslims and said in his address, 'Perhaps I shall not meet you again after this year.'
The Messenger of Allah (PBUH&F) urged the Muslims, through envoys and letters sent to various regions, to perform the pilgrimage that year in great numbers. Indeed, he issued a general call for pilgrimage that year due to the importance of what he was to convey to them. It is likely that this pilgrimage had the largest attendance since the time when Prophet Ibrahim (PBUH) and his son Prophet Ismail (PBUH) rebuilt the Ka'bah and revived the obligation of Hajj. From that era until the time of the Messenger of Allah (PBUH&F) no pilgrimage season equaled it in terms of attendance. This distinction is attributable to the Prophet's profound concern, diligence, and determination to ensure that Muslims participated in this critical season in as large numbers as possible.
During the Farewell Pilgrimage, the Prophet (PBUH&F) provided the Muslims with comprehensive guidance concerning the obligation of Hajj and the proper performance of its rites. He also delivered a significant sermon during the pilgrimage, in which he addressed matters of great importance for the future of the Ummah, including:
- urging the Ummah to remain steadfast upon Islam and to uphold the bonds of brotherhood;
- calling upon them to hold firmly to the Rope of Allah;
- warning them against division, injustice, and mutual wrongdoing, among other matters; and
- reinforcing a moral and religious orientation grounded in the principles of Islam.
Indeed, it is a well-known sermon, and Muslims have preserved excerpts of it in their books and heritage.
After completing the pilgrimage, the Messenger of Allah (PBUH&F) set out on his return journey towards Madinah, accompanied by the pilgrims. They travelled with him for a certain distance before the delegations began to disperse towards their respective regions. He then reached Al-Juhfah, a location still close to Makkah, closer to Makkah than to Madinah—where there is a valley with a pool of water. The valley is known as Wadi Khumm, and the pool is known as Ghadir Khumm.
At that very location, the site held immense significance, as beyond it the pilgrim delegations would begin to disperse towards their respective regions. At that point—before the pilgrims separated and returned to their lands and homelands—the word of Allah (Glory be to Him) was revealed to His Messenger (PBUH&F): {'O Messenger! Convey that which has been revealed to you from your Lord. If you do not, then you have not delivered His message. Allah will protect you from people. Indeed, Allah does not guide the disbelievers'}. This blessed verse clearly conveys several essential meanings: First, it highlights the supreme importance of the message that Allah commanded His Messenger to deliver to people, making it evident that the content and substance of this proclamation are fundamentally connected to the vitality of the religion, its establishment, its fruitfulness, and its impact on life—so much so that Allah declares, {'If you do not, then you have not delivered His message.'} Second, it indicates the exceptional sensitivity of this matter among the people, as reflected in Allah's words: {'Allah will protect you from people.'} This demonstrates that the issue was highly sensitive, potentially provocative, and fraught with complexity and deep sensitivity among people.
It is well known that, before that time—before that stage and the revelation of this verse—the Prophet (PBUH&F) had already conveyed the major principles of Islam:
- Foremost among them was the principle of the oneness of Allah and the struggle against polytheism, which was the first of the Islamic principles and was also highly sensitive in the reality of Arab society, leading to a major confrontation with them over this fundamental and essential principle.
- The same goes for matters relating to knowledge of Allah, faith in Him, belief in the Last Day, and the Resurrection, which the Arabs also denied, along with other important principles.
- He had also conveyed to the Ummah the pillars of Islam and what pertains to them.
- He likewise conveyed to them the ethics of Islam and the laws that Allah had revealed to him.
- He also conveyed to them the required positions. He adopted positions in accordance with the teachings of Allah (Glory be to Him) concerning the enemies of Islam and the Muslims: the position towards the Arab polytheists, the Jews, the Christians, and the hypocrites—positions that had been conveyed, and on the basis of which the Prophet acted, fulfilling his duty in word and deed.
So what issue remained at that stage when only a short time was left—less than three months of his noble life remaining—after twenty-three years of conveying the message, discharging the trust, advising the Ummah, and striving in the path of Allah? What was the remaining matter, which carries such clear significance in the blessed verse—its significance in relation to the establishment of the religion, the fruit of the religion, and the fruit of the divine message—{'If you do not, then you have not delivered His message. '}? At the same time, it was extremely sensitive among people, to the extent that Allah grants His Prophet protection from a negative, harsh, and even dangerous reaction from people, saying to him, {'Allah will protect you from people.'} All of this becomes clear through the proclamation that the Prophet (PBUH&F) announced on that occasion.
After the revelation of the blessed verse, the Messenger of Allah (PBUH&F) immediately undertook a series of arrangements and measures, which themselves indicate the importance of what he was about to present, and which fully accord with the logic of the blessed verse regarding the gravity of the matter. Thus, he (PBUH&F) ordered those pilgrims who had gone ahead of him to return at once, as they had not yet gone far, and he likewise instructed those who were behind to catch up. A call was then made among the people: 'Prayer is to be held in congregation,' to gather them. This occurred at midday, during an extremely hot period. The heat was intense. In that very hot hour, the gathering took place at a location where there was no shade for people to seek shelter in; rather, it was an open area, containing only a few acacia trees—sparse, thorny trees—which could be of some use at the place where the Prophet (PBUH&F) stood. What lay beneath them was cleared, and the thorns were swept away, so that the Prophet (PBUH&F) could sit there. The Muslims then gathered in their tens of thousands, in an exceptionally large assembly, in response to that directive from the Prophet (PBUH&F)—an extraordinary gathering that fully merits this description, given its immense importance, taking place at midday, when the heat was at its peak.
The Prophet (PBUH&F) then ordered that the camel saddles be stacked together to form a pulpit, from which he would ascend to address the Muslims and deliver the proclamation and message that Allah had commanded him to convey. When the time for the noon prayer arrived, he led the people in the Dhuhr prayer. After completing the prayer, he informed them that Allah had commanded him to convey a matter of great importance, and he recited to them the blessed verse. He then ascended the stacked camel saddles and took Ali (PBUH) with him to ascend alongside him. He proceeded to deliver a sermon addressed to the people, who listened attentively, having already realized—by the nature of the arrangements, the measures taken, the extraordinary summons, and the exceptional gathering—that the matter was of great significance. This understanding was further reinforced when he recited the blessed verse to them and informed them that Allah had commanded him to convey an important message.
He (PBUH&F) then delivered his address. He praised Allah and extolled Him, and reminded the Muslims of the nearness of his departure from this fleeting world, using the words: 'Indeed, I am about to be called, and I shall respond.' That is, he was on the verge of departing this worldly life. He also asked them to bear witness that he had conveyed the message and the religion, advised them sincerely, strove in the path of Allah, and exerted every effort to guide them—and they testified to all of that. In the course of his address, he informed them that he was leaving among them the Two Weighty Trusts (Al-Thaqalayn). He then proceeded to the very core of his address, while they were in a state of complete attentiveness. The scene before them was perfectly clear: It was midday, the sun was shining brightly, there was no haze, no dust, no obstruction whatsoever, and no adverse factor that could blur the clarity of the scene or prevent the sound from reaching them. They were listening, fully attentive and focused.
He then came to the very core of the matter and said, 'O people, Allah is my guardian, and I am the guardian of the believers, having greater authority over them than they have over themselves.' Then he took Ali (PBUH) by the hand and raised it together with his own and said, 'So for whoever I am his guardian, this (Ali) is his guardian. O Allah, be the ally of whoever allies with him, be the enemy of whoever shows enmity towards him, support whoever supports him, and forsake whoever forsakes him.' He then took their testimony that he had delivered the proclamation, and he commanded them that those present convey it to those absent.
Thus, the proclamation—the very proclamation that Allah commanded him to convey in the blessed verse, as is made abundantly clear by his address and by his execution of Allah's command in that verse—was a proclamation concerning the guardianship of the Commander of the Believers, Ali (PBUH), as an extension of that of the Prophet (PBUH&F). This was expressed in the unequivocal statement: 'So whoever has me as his master, then this Ali is his master.' Moreover, the entire context of the event, from the revelation of the blessed verse containing the command to proclaim, to the extraordinary arrangements made by the Prophet (PBUH&F), to the public announcement itself, and its content—all of this demonstrates the profound importance of the matter for us as Muslims, and its lasting significance for the Ummah after the Messenger of Allah (PBUH&F).
In this era, America, along with its allies, is working to impose its authority over Muslims, and this is something completely obvious. America puts itself in the position of the one who commands, prohibits, decides, directs, and enforces policies, and it interferes in the affairs of our Islamic Ummah across all countries and peoples, in every field. It seeks to dominate Muslims, along with Israel, the Jewish lobby that supports it, and the forces of disbelief and hypocrisy that are allied with it. America is the taghut of this age, the arrogant oppressor. It actively seeks to impose the dominion of ṭaghut over Muslims, to establish itself as the ultimate authority over all their affairs. It wants to impose its policies, directions, and dictates. This represents a grave danger to Muslims, threatening their Islamic identity, their religion, and every aspect of their lives—a danger to both their faith and their worldly life.
In response to what America is striving for, there is a widespread acceptance from many governments and regimes to embrace and interact with this as something acceptable and normal, even going so far as to fight those who refuse to comply—this is extremely dangerous. In other words, there are Muslim governments, leaders, kings, and princes who completely accept allegiance to America and its efforts to impose its dominance over the Ummah. They treat America as if it has the right to command and forbid, to dictate policies, decisions, and directions, and determine loyalty and hostility. Accordingly, they obey, submit, respond to, and follow America's orders, while refraining from what it forbids. They align themselves with those whom America commands them to support and oppose those whom it instructs them to oppose: It determines who the enemy is and who the ally is. America may ask them to ally with Israel and normalise relations with it, and they accept and obey. Conversely, it may instruct them to show intense hostility towards certain groups or Islamic countries, and they immediately show the utmost hostility towards them. The dominion of America is none other than the dominion of ṭaghut, which is an extension of the dominion of Satan. Thus, this reflects the importance of this matter for us in today's time, more than fourteen hundred years later.
When we return to the Holy Quran, we realise the importance of the matter through the blessed verses. Our standard for measuring the importance of issues, principles, and concepts should be determined based on the Holy Quran and the importance that is highlighted for them.
Allah (Glory be to Him) says in the Holy Quran, {'Let there be no compulsion in religion, for the truth stands out clearly from falsehood. So whoever renounces taghut and believes in Allah has certainly grasped the firmest, unfailing hand-hold. And Allah is All-Hearing, All-Knowing. Allah is the Guardian of the believers—He brings them out of darkness and into light. As for the disbelievers, their guardians are taghut. They lead them out of light and into darkness. Those are people of the Fire; they will abide therein eternally'}. These two blessed verses from Surah Al-Baqarah clarify that a person is either taking Allah as his guardian or falling into allegiance to taghut (May Allah forbid) when he rejects divine guardianship. Taghut drives people from light into darkness. Moreover, it leads its followers to the Fire: {'Those are people of the Fire; they will abide therein eternally.'} This is because our role as humans in this life is significant, and our responsibilities are considerable within the framework of vicegerency on the earth, along with the important and sacred duties it entails. In all of that, we should act according to the guidance and teachings of Allah. Then comes the ultimate destination—the crucial eternal abode of reward in the Hereafter. The reward does not happen in this life alone; rather, there is a very important return to Allah (the Almighty), concerning judgment and recompense: either Jannah or Jahannam, either the mercy of Allah or His torment (May Allah forbid). This blessed verse shows the clear significance of this matter.
Regarding the guardianship of Allah (Glory be to Him), when He said, {'Allah is the Guardian of the believers—He brings them out of darkness and into light,'} we find that this guardianship extends to the Messenger (PBUH&F), who played a vital role in carrying out this mission. That is why Allah says to the Messenger (PBUH&F), in the context of discussing the matter of guardianship in Surah Al-Ma'idah, {'Your only guardian is Allah, His Messenger'}. The Messenger (PBUH&F) is mentioned in this blessed verse because his guardianship is an extension of Allah's guardianship: {'Your only guardian is Allah, His Messenger, and those who have believed, who establish prayer and pay zakat while bowing'}. It is well known in the books of Islamic interpretation that the one referred to in Allah's saying, {'and those who have believed, who establish prayer and pay zakat while bowing'}, is the Commander of the Believers, Ali (PBUH), as this verse mentions his qualifications and characteristics of faith. Allah then says, {'And whoever takes for guardian Allah, His Messenger, and those who have believed, then it is certainly Allah's party that will prevail'}.
Allah is the Lord, the Sovereign, and the True God , so His guardianship is rooted in His Lordship, His Sovereignty, and His Divinity. He is the Lord of all worlds, the Lord of all creation, so He has the right to determine what is lawful and unlawful for His servants. This authority is not limited to creation and formation and management of the universe and everything within it; rather, it also encompasses the ultimate right to command and forbid for His servants. Allah is the One Who guides His creation to the straight path, leading them to what brings them goodness, success, salvation, and victory, as well as to what is connected to the sacred purpose of their existence in this life. He (Glory be to Him) is the One Who created us and made us vicegerents on the earth; He is the One Who said, {'It is certainly upon Us to show guidance'}.
As for the guardianship of the Messenger (PBUH&F), it is an extension of Allah's authority, but it is coming from his role as a messenger and within the framework of his servitude to Allah, the Almighty. He is a servant of Allah, and he acknowledges his servitude and believes in Allah (Glory be to Him). His mission within this role is significant and crucial. Concerning this role of the Messenger, Allah says, {'The Prophet has more right over the believers than they have over themselves'}. The Messenger has such authority over the believers, which is an extension of Allah's authority: {'The Prophet has more right over the believers than they have over themselves.'}
The role of the Messenger as a guardian is an extension of that great mission: to lead people from darkness into light. That is why Allah said, {'Allah is the Guardian of the believers—He brings them out of darkness and into light'}. Thus, the Messenger of Allah (PBUH&F) operates within this role aimed at bringing people out of darkness and into light. So Allah said to him, {'This is a book We have sent down to you, that you may take people out of darkness into light, by the permission of their Lord, to the path of the Mighty, the Praiseworthy'}. He carried out this role in reality, working to bring people out of darkness using the divine guidance he had received through the Holy Quran and the divine revelations. Through guidance, moral formation, and purification, he sought to bring people out of darkness into light.
After the death of the Prophet (PBUH&F), Allah did not decree that the channels of light be sealed, nor that human reality return to darkness, severed from divine illumination. Therefore, the continuity of that light was ensured through the guardianship of the Commander of the Believers, Ali (PBUH), as expressed in the blessed verse {'and those who have believed'}, from a position of an enduring extension of faith. He stood not in the station of prophethood, but in that of guardianship, within the perfection of faith, leading the believers along the divine way of light and guidance. This role was an extension of the guardianship of the Messenger of Allah, as proclaimed in his declaration: 'So for whoever I am his guardian, this (Ali) is his guardian.' Through this, the light was preserved within the Ummah in the face of the darkness of taghut, which relentlessly seeks to draw people away from light and into darkness. Indeed, taghut always strives to drive people out of light into darkness. Then, who confronts this malign role?
Long before the hadith of Imam Ali's guardianship and the momentous Day of Ghadir, the Messenger of Allah (PBUH&F) spoke repeatedly about the Commander of the Believers, Ali (PBUH), using meaningful expressions and significant attributes. Among these was his statement: 'You are to me as Harun was to Musa, except that there is no prophet after me.' This made clear that prophethood had come to its end, for the Messenger of Allah (PBUH&F) is the Seal of the Prophets. He also declared, 'Ali is with the Quran, and the Quran is with Ali'—a narration widely recognised in Muslims' cultural heritage, across all Muslim sects.
These texts affirm the continuation of this essential role after the death of the Prophet, in the march of the Ummah. Indeed, the Commander of the Believers carried forward the path of light and embodied the authentic continuation of Islam in its purity and completeness. This was evident in his efforts, his jihad, and the knowledge he imparted to the Ummah. In this way, he stood as a secure and reliable link that ensured the faithful continuation of Islam after the Prophet's death.
With regard to his role in administering the affairs of the Ummah and guiding it, anyone who reflects on the life of the Commander of the Believers, Ali (PBUH)—on the immense effort he exerted, the hardships he endured, and the seriousness with which he conducted his affairs—will clearly perceive the most elevated and the noblest expression of that role, entrusted to him after the Messenger of Allah (PBUH&F). He acted within a comprehensive mission: conveying Islam; safeguarding its purity, authenticity, and continuity; presenting its teachings; and guiding people. From the position of responsibility, his conduct embodied the station of guardianship, as he strove to guide the Ummah, purify it, reform it, and establish the religion of Allah in lived reality, with complete clarity and without distortion. His mercy, wisdom, knowledge, and justice—all reflected the greatness of that lofty station, bearing witness to it and embodying the meanings and principles of Islam in an elevated and refined manner, without any deficiency, flaw, or blemish on his part. Therefore, his life and legacy remain a noble school for the Ummah. His contributions—such as his covenant to Malik Al-Ashtar, along with his letters, writings, decisions, positions, and actions—constitute a comprehensive school that embodies a pure continuation and a pioneering, inspiring model, continuing to educate the Ummah until the Hour arrives. Alongside his presentation of Islamic knowledge and his tireless efforts to put it into practice—rooted in knowledge, guidance, and close adherence to the Holy Quran—his fulfilment of responsibility as an Islamic ruler becomes especially evident once he assumed that role. This is a vast domain, richly documented in the historical and biographical heritage of Muslims. Anyone who reads and reflects will readily recognise it. Since the present occasion does not permit an extensive treatment of these details, and as this is a brief address constrained by time, it will suffice to mention selected examples, which themselves are of great benefit.
When we turn to one of the most central themes in Islam—justice—and examine how he embodied it through his position of responsibility in administering the affairs of the Ummah, we find that he offered the loftiest model for applying justice and embodying its values in practice. This is abundantly evident in his conduct, decisions, stances, and practical life.
Among the words that clearly illustrate this is his statement: 'By Allah, I would rather pass a night on the thorns of As-sa'dan or be driven in chains as a prisoner than meet Allah and His Messenger on the Day of Resurrection as an oppressor over any person or as a usurper of anything out of worldly wealth. And how can I oppress anyone for the sake of a life that is fast moving towards destruction, and is to remain under the ground for a long time?! By Allah, I certainly saw Aqeel'—Aqeel Ibn Abi Talib, Imam Ali's brother—'fallen in destitution,' meaning that he had fallen into extreme and crushing poverty, 'and he asked me a sa' out of your share of wheat. I also saw his children with dishevelled hair and a dusty countenance due to starvation, as though their faces had been blackened by indigo. He came to me several times and repeated his request again and again. I listened to him attentively, so he thought I would abandon my faith and follow his tread—leaving my own way. Then I heated a piece of iron and took it near his body so that he might take a lesson from it.' That means, he drew it close to him so that he could feel how intensely hot it was even without touching his body—merely from its proximity. 'Then he cried out like a person suffering from a prolonged illness, wracked with pain, as he was about to be burned by its branding iron. I, then, said to him, "Moaning women may moan over you, O Aqeel! Do you cry on account of this iron which has been heated by a man for fun while you are driving me towards the fire which Allah, the Powerful, has prepared for His wrath? Should you cry out of pain, but I should not cry from the flames?!"'
Consider this truly remarkable lesson: This was his brother Aqeel, who suffered from severe poverty and requested some wheat for his children, as they were enduring extreme poverty. Yet the Commander of the Believers refused to grant him anything beyond his due from the public treasury. This represents the highest level of integrity and the most rigorous safeguarding of public wealth. How vast is the difference between one who treats public wealth as permissible to plunder, disposing of it at will, and one who preserves this trust with such exceptional integrity? And how many officials—including employees, leaders, kings, and princes—monopolise public wealth and the collective interests of the Ummah, exploiting and looting them, and thereby living in luxury, extravagance, and unrestrained excess?
He continued, 'Even more astonishing than that was a visitor who came to us with a closed flask of paste, but I disliked, for it was as though it had been kneaded with the saliva of a serpent or its vomit'—that is, a person came with a gift, a specially prepared sweet. Imam Ali found it repulsive, 'as though it had been kneaded with the saliva of a serpent or its vomit'. 'I asked him whether it was a reward, zakat, or charity, for these are forbidden to us as members of the Prophet's family. He said it was neither this nor that but a present.' That person was deviant, imagining that by presenting a gift to the Commander of the Believers (PBUH), he could influence him, soften him, and win him over. This is common with many officials who may be swayed by gifts, favours, or acts of kindness, with the aim of exploiting them, drawing close to them, and taking advantage of them in private or unlawful matters. 'Then I said, "Childless women may weep over you. Have you come to deviate me from the religion of Allah? Are you mad; have you been overpowered by some jinn, or are you speaking without sense? By Allah, even if I am given all the domains of the seven domains with all that exists under the skies in order that I may disobey Allah through snatching one grain of barley from an ant, I would not do it."'
This reflects a remarkable example of extraordinary integrity, justice, and profound piety: If gaining the seven regions—the whole world with all its wealth, resources, and profits—required committing injustice against an ant carrying a single grain of barley, even this tiny and insignificant amount, he affirmed that he would not do it. This is a profound lesson for all in positions of responsibility—including officials, employees, and indeed every Muslim—a lesson in piety and righteousness, in vigilance against injustice, and in commitment to justice and its values.
'For me, your worldly life is lighter than the leaf in the mouth of a locust that is chewing it. What has Ali to do with bliss that will pass away and pleasures that will not last?'—he embodied this faith and awareness: Whatever a person may acquire in this world, however great it may be, will ultimately perish and come to an end; but if it is gained unlawfully, its repercussions and sins remain, leading eventually to everlasting punishment.
He (PBUH) also addressed the people, calling on them to stand with him in establishing the truth, as he sought to guide the Ummah along the path that embodies the principles, values, ethics, and teachings of Islam. He said, 'O Allah! Whoever listens to our just utterance—which seeks the prosperity of religion and the worldly life and which never seeks mischief—but rejects it after listening, then he certainly turns away from Your support and desists from strengthening Your religion. We make You a witness over him, and You are the greatest of all witnesses, and we make all those who inhabit Your earth and skies, witnesses over him. And You alone can make us needless of his support and hold him accountable for his sin.' This was because the direction taken by the Commander of the Believers was towards strengthening the religion, supporting the truth, establishing the religion of Allah, embodying the values of Islam, and binding the Ummah to them. Yet, he suffered from the inaction of many people and their aversion to this path.
We find another lesson in a letter the Commander of the Believers wrote to those he appointed to collect alms—specifically, zakat on livestock: cattle, sheep, camels, and goats. In this letter, he set out remarkable instructions that leave a person astonished and present a truly magnificent picture of the refined values and teachings of Islam. These instructions formed a binding framework for those responsible for collecting livestock zakat. In this letter, he lays down clear and obligatory guidance for those undertaking this task, stating, 'Move on with the fear of Allah alone, the One Who has no partner. Do not frighten any Muslim.' Through this directive, he defines how Muslims are to be treated during the performance of this duty: The collection of livestock zakat must not be conducted in a manner that causes fear, distress, or anxiety. 'Do not frighten any Muslim'—that is, do not scare or unsettle him. He further said, 'Do not pass over his lands in a way that causes him resentment. Do not take from him more than Allah's due from his property. When you arrive at a tribe, you should settle by their watering place.' In the past, Arabs—particularly livestock owners—would typically live near valleys, oases, and areas where water was available, settling there to graze their herds. They possessed considerable wealth in livestock: Some owned hundreds of camels, others cattle, others sheep, and so forth.
'You should settle by their watering place rather than entering their houses. Then proceed towards them with calmness and dignity till you stand among them. Then salute them and do not be remiss in greeting them.' In other words, the greeting should be offered in full and in an appropriate manner. Notice how he guides those entrusted with the collection of zakat even in the smallest details: in the manner of delivering the greeting, and even in the way they move. They are instructed to approach people 'with calmness and dignity'—not in a manner marked by arrogance, haughtiness, harshness, or contempt for others, but in a respectful, appropriate, and refined manner. He also stresses that the greeting itself should be delivered fully and properly. Such considerations are all too often absent in the conduct of many officials, employees, and those in positions of authority. Indeed, their manner of movement is often showy, boastful, or sometimes outright arrogant. Their manner of speaking to people, too, is entirely different.
'And do not be remiss in greeting them. Then say to them, "O servants of Allah, the trustee and vicegerent of Allah has sent me to you to collect from you Allah's due in your wealth. Is there anything due to Allah in your wealth? If so, give it to His trustee." If someone among them says "No", then do not argue with him. If someone speaks to you in the affirmative, then go with him without frightening him, threatening him, pressuring him, or burdening him. Take what he gives you, such as gold or silver .' This instruction relates to zakat on monetary wealth. 'If he has cattle or camels, do not enter upon them except with his permission, for most of it belongs to him.' That is, even if zakat is due on them, it constitutes only a small portion, while the majority remains his own property. 'Therefore, when you get there, do not enter upon them like one who has full control or in a violent manner.' Rather, entry must be gentle, respectful, and calm. Notice how he even instructs them regarding their conduct towards the livestock from which zakat is collected: 'Do not startle or scare any animal. Do not let the owner feel grieved about any of them. Then divide the property into two parts.' This is how he directed them to deal even with animals. This represents the highest embodiment of Islamic values. How, then, do most officials and employees treat people today?!
'Then divide the herd into two parts and allow the owner to choose the portion he wishes to keep. Once he has made his choice, do not object to it. Divide what remains into two parts again and allow him to choose once more the portion he wishes to retain. Do not object to his choice at any stage. Continue in this manner until the portion that fulfils Allah's due (zakat) becomes clear, and then take Allah's due from it. Even if he feels that the division was not fair and wishes the process of division and choice to begin again from the start, allow him to do so.' That is, if he requests that the division and selection be repeated from the beginning, he should be given the opportunity to do so. 'Then mix the two separated parts together and repeat what you had done before until you take Allah's due from his property. Do not take an animal that is an old, weak, broken-limbed, sick or defective. Do not entrust the collected zakat except to someone you trust to safeguard the property of the Muslims until he delivers it to their chief, who will then distribute it.' This shows that even the transport and delivery of the zakat after it has been collected must be entrusted only to a person known for trustworthiness and gentleness in handling the wealth of the Muslims—not to anyone negligent, reckless, or harsh who would deal with it without proper care.
'Do not entrust them to anyone except someone who is sincere and compassionate, trustworthy and vigilant—someone who is neither harsh with the animals nor drives them excessively, tires them, or overburdens them. Then send to us all that you have collected, and we shall deal with it as Allah has ordered. When your trustee takes charge of it, instruct him not to separate a she-camel from her young.' Here we see how Imam Ali instructed them to show gentleness even towards livestock and animals, by ordering that a she-camel not be separated from her calf, as the young one would need to nurse from her. 'And he should not over-milk the camel, so as not to harm the young, nor to overburden it by riding. He should ride in rotation so that those already ridden may have an easier journey. He should treat gently those whose hooves have been worn or injured. He should always give them sufficient rest at watering places,' so that they can drink. 'And he should not divert them away from vegetated land to barren paths'—so that they may have access to pasture and grazing. 'He should allow them rest from time to time'—this means that they are to be given intervals of rest so as not to exhaust or overburden them. 'And he should allow them time near water and grass. In this way, when they reach us by the will of Allah, they will arrive in good condition—well-fed and unexhausted. We will then distribute them according to the book of Allah and the sunnah of His Prophet (PBUH&F). Certainly, this will be a great source of reward for you and a means to secure guidance, if Allah so wills.' Here we find instructions unlike anything commonly seen in people's practice—across different systems and even within the laws and regulations relied upon by various societies.
The Commander of the Believers, Ali (PBUH), also states in another letter addressed to one of his officials whom he had appointed to collect alms, 'He instructed him to be mindful of Allah in the secrets of his affairs and in the hidden aspects of his actions, where there is no witness except Him and no trustee besides Him.' This was the consistent opening of his letters and directives: a command to be mindful of Allah, a reminder of His constant watchfulness, and a warning of divine punishment. Cultivating a constant awareness of Allah's watchfulness was among the most important principles upon which he sought to nurture the Ummah.
'He ordered him not to act in obedience to Allah openly while acting against it in secret.' In other words, he commanded that his inner state and outward behaviour—what is concealed and what is visible—should be in harmony in his mindfulness of Allah (Glory be to Him). He further said to him, 'Whoever's inner conduct does not contradict his outward behaviour, and whose actions do not belie his words, has indeed discharged the trust and sincerely fulfilled his duty to Allah.' For this is what it means to be truly sincere with Allah (Glory be to Him).
'He ordered him not to treat the people harshly, not to rebuke them, and not to turn away from them arrogantly because of authority over them'—this highlights how the Commander of the Believers, Ali (PBUH), directed him towards gentleness, humility, and kindness in dealing with people. He (PBUH) continued, 'For they are brothers in faith and helpers in securing the rights. Certainly, you have a fixed share in this charity'—that is, by virtue of being among those employed to administer it, addressing the one sent to collect the alms—'and a known right, and you have partners in it: the needy, the weak, and the starving. We shall fully give you your due, so give them their rights in full.' This is because some collectors of charity or zakat, if they are not mindful of Allah (the Almighty), may betray the trust and take more than their rightful share, thereby reducing what remains for the other eligible recipients who are in need and entitled to a fixed share by Allah's ordinance. He further said, 'We shall give you your due, so give them their rights in full. If you do not do so, you will be among those with the most adversaries on the Day of Resurrection. Woe to the one whose opponents before Allah are the poor, the needy, the beggars, the deprived, the debt-ridden, and the wayfarer. Whoever treats the trust lightly, indulges in betrayal, and does not safeguard his soul and religion from it, has brought disgrace upon himself in this world,'—for betrayal in the discharge of responsibility is a reprehensible and shameful act that entails punishment—'and in the Hereafter he will be more humiliated and disgraced. Indeed, the greatest betrayal is the betrayal of the Ummah, and the worst deception is the deception of an imam. Peace be upon you.' Thus, the gravest betrayal is the betrayal of the Ummah by those in positions of responsibility. In these words, we find critical and binding instructions, as well as a principled system he adopted.
We also find, in a letter from him (PBUH) to one of his governors—a relative who had taken public funds from the region under his administration and transported them to his own town—how Imam Ali (PBUH) addressed him, how he dealt with him afterwards, and how he demonstrated both his stance on financial corruption and his resolute approach in confronting it.
Imam Ali (PBUH) said, 'Now then, I had made you a partner in my trust and placed you among my closest confidants. Among all my relatives, I did not find anyone more reliable than you in supporting me, helping me, and faithfully discharging the trust entrusted to you.' That is, he had placed complete trust in him and depended on him to assist in carrying this responsibility. He went on to say:
'But when you saw that time had turned against your cousin, that the enemy had attacked him, that the trust of the people had been violated, and that the Muslim Ummah had become confused and divided, you turned your back on your cousin, forsook him when others forsook him, and betrayed him when others betrayed him. You neither supported your cousin nor safeguarded the trust. It seems as if you did not want to please Allah by your jihad, and as if you were not standing upon a clear sign from your Lord, and as if you were scheming against this Ummah to earn the pleasure of this world, watching for the moment of their neglectfulness to usurp their share of the wealth. As soon as it was possible for you to misappropriate the Ummah's trust, you hastened to turn around and attack them, and made a swift leap to snatch away whatever you could from their property meant for their widows and their orphans, as a wolf snatches a wounded and helpless goat. Then, you happily loaded it off to the Hijaz without feeling guilty for having appropriated it. It was as though—having no father but yourself—you were sending to your family what you had inherited from your father and mother. Glory be to Allah! Do you not believe in the Day of Judgement, or do you not fear the exaction of account? O you who were counted among us as a man of mind, how can you enjoy food and drink when you know what you eat and drink is unlawful! You are purchasing slave maids and wedding women with the money of the orphans, the poor, the believers and the participants in jihad to whom Allah had dedicated this money and through whom He had strengthened these cities. Fear Allah and return to these people their properties. If you do not do so, and Allah grants me power over you, I shall excuse myself before Allah about you and strike you with my sword with which I did not strike anyone but that he went to Hell. By Allah, even if Al-Hassan and Al-hussein had done what you did, there would have been no leniency with me for them, and they could not have won their way with me till I had recovered from them the right and destroyed the wrong produced by their unjust action. I swear by Allah, the Lord of all beings, that I would not be pleased to regard their money, which you have appropriated, as lawful for me and to leave it to my successors by way of inheritance. Mind yourself'—and in some narrations, 'So, set yourself right, carefully and with restraint,'—'and consider for a while as though you had reached the end of life and had been buried under the earth. Then your actions will be presented before you in the place where the oppressor cries out in regret, while he who wasted his life yearns for return , but time was none to escape. Peace be upon you'.
After this letter and warning, the money was returned. He then wrote another letter to his relative, stating, 'Now then, a person may rejoice in what he has obtained though he would never miss it, and he may mourn for what he has not though he would never obtain it. Therefore, let not the best of what you achieve in this world be merely a pleasure or a means to quell anger. Rather, let it be about extinguishing falsehood or standing for what is right.' That is, let this be more important to you than anything else in this world—more important than achieving any pleasure or relieving any resentment. He went on to say, 'Let your joy be in what you have put forward, your regret over what you have left behind, and let your deepest concern be for what comes after death.'
In another example—one that is likewise refined, powerful, and instructive—we find a letter from the Commander of the Believers (PBUH) to Uthman ibn Ḥunayf Al-Anṣari, one of the Ansar, who was his governor in Basra. News had reached him that Uthman ibn Ḥunayf had been invited to a feast by some of the people of Basra, a meal he attended. The Commander of the Believers (PBUH) had a discreet system of oversight that kept him informed of the conduct of his governors. Through this, the report reached him concerning the incident of Uthman ibn Ḥunayf being invited to a feast and going to it, so the Commander of the Believers (PBUH) wrote to him this letter, saying, 'O son of Ḥunayf, it has reached me that a young man from Basrah invited you to a banquet, and you hastened to it.' He reproached him for being quick to accept that invitation. 'Dishes of various kinds were prepared for you, and bowls were brought before you. I did not think that you would respond to the invitation of people whose poor are neglected while their rich are welcomed.' So he did not expect him to accept the hospitality of people whose practice is to host the wealthy while abandoning the poor and showing no concern for them. He went on to say, 'So consider carefully what you consume from this meal. Whatever you are in doubt about, spit it out. And partake only of that about which you are sure that it has been secured lawfully.' He asked him not to accept anything unless he was fully assured of its lawfulness—free from what is unlawful and free from any suspicion.
'Indeed, every follower has an imam whom he follows and by whose knowledge he takes light. Realise that your Imam'—referring to himself, the Commander of the Believers, Ali (PBUH)—'has contented himself with two shabby pieces of cloth out of the comforts of the world and two loaves for his meal. Certainly, you cannot do so.' That is because the standard the Commander of the Believers (PBUH) set for himself while in a position of authority was beyond what any other person could bear in terms of austerity and renunciation. It was an exceptionally high standard.
He then said, 'Certainly, you cannot do so, but at least help me by piety, exertion, chastity, and uprightness.' What is required of everyone who follows the Commander of the Believers, Ali (PBUH), who belongs to this school, who considers himself among his loyal supporters, is to commit to this: 'Help me by piety, exertion, chastity, and uprightness.' Piety here means avoiding what is forbidden and everything that carries suspicion, exercising caution and genuine integrity. As for 'exertion', it means striving to remain on a right course and to avoid what is forbidden.
'By Allah, I have not treasured any gold out of your world nor amassed plentiful wealth nor collected any clothes other than the two shabby sheets. Of course, of all the things that the sky shades we only possessed Fadak, but the souls of some people clung greedily to it,' meaning they seized and confiscated it, 'while the other party withheld from it. Indeed, Allah is the best of judges. And what use have I for Fadak or anything else,'—Fadak being a collection of villages with many farms that the Messenger (PBUH&F) had given to Fatimah Al-Zahra, then later taken from her—'when the soul's destination tomorrow is a grave, where its traces vanish in darkness and its news disappear? It is a pit that, even if its width is widened or the hands of the digger make it broad and open, the stones and clods of clay will narrow it and the falling earth will close its aperture. And it is only my soul that I discipline through piety, so that it may come secure on the Day of Fear.' That is, the Day of Resurrection. 'Should I be content with myself that it be said, "This is the Commander of the Believers," while I do not share with them the hardships of time, or serve as a model for them in the roughness of living? I was not created for the enjoyment of fine foods like a tied animal whose concern is its fodder or a loose animal whose preoccupation is what it scavenges'—having no concern except eating and filling its belly, like some people—'gorging itself on its feed and heedless of what lies ahead of it.' Indeed, the grazing cattle focus solely on eating and consuming, unaware of their ultimate fate—that they are destined for slaughter and consumption. 'Shall I be left uncontrolled to pasture freely, or draw the rope of misguidance or roam aimlessly in the paths of bewilderment?'
'I see as if one of you would say that if this is what the son of Abi Talib eats then weakness must have made him unfit to fight his foes and encounter the brave. Remember that the tree of the forest is the best for timber, while green twigs have soft bark, and the wild bushes are very strong for burning and slow in dying off. I am to the Messenger of Allah as light is to light, and as the forearm is to the upper arm. By Allah, if the Arabs join together to fight me, I will not run away from them, and if I get the opportunity, I will hasten to catch them by their necks. I shall surely strive to relieve the earth of this man of perverse mind and uncouth body, till the bits of earth are removed from the grain. Away from me, O world.' He was not interested in material gains, as many people are—when in positions of responsibility or authority, their concerns and calculations are purely material: interests, gains, ambitions.
'Away from me, O world. Your rein is on your own shoulders as I have released myself from your claws, removed myself from your snares, and avoided walking into your slippery places. Where are those whom you have deceived by your jokes? Where are those communities whom you have enticed with your embellishments? They are all confined to graves and hidden in burial places. By Allah, if you had been a visible persona and a body capable of feeling, I would have awarded you the penalties fixed by Allah because of the people whom you received through desires and the communities whom you threw into destruction and the rulers whom you consigned to ruin and drove to places of distress after which there is neither going nor returning. Indeed, whoever stepped on your slippery place slipped, whoever rode your waves was drowned, and whoever evaded your snares was granted success. He who keeps himself safe from you does not worry even though his affairs may be straitened.' The one who is safe from the temptations of this world—its greed, its prohibitions, its desires that drag one into the unlawful—does not mind hardship, because the end result is attaining what Allah has promised. He then went on to say:
'To him, the world is like a day that is about to pass. Get away from me, for, by Allah, I do not bow before you so that you may humiliate me, nor do I let loose the reins for you so that you may drive me away. I swear by Allah an oath wherein I, except for the will of Allah, shall so train myself that it will feel joyful if it gets one loaf for eating, and be content with only salt to season it. I shall let my eyes empty themselves of tears like the stream whose water has flown away. Should Ali eat whatever he has and fall asleep like the cattle that fill their stomachs from the pasture land and lie down, or as the goats that graze, eat the green grass, and go into their pen! His eyes may die if he, after long years, follows loose cattle and pasturing animals. Blessed is he who discharges his obligations towards Allah and endures his hardships, allows himself no sleep in the night but when sleep overpowers him lies down on the ground using his hand as a pillow, along with those who keep their eyes wakeful in fear of the Day of Judgement, whose bodies are ever away from beds, whose lips are humming in remembrance of Allah, and whose sins have been erased through their prolonged beseechings for forgiveness. {'Those are the party of Allah. Indeed, Allah's party is bound to succeed'}. So fear Allah, O son of Ḥunayf, and let your simple loaves suffice you, so that you may attain deliverance from the Fire.'
These are merely examples, like a drop from the rain. How vast were his letters, his stances, his measures, and his actions—those that embodied the features of justice, and the values and principles of Islam at the highest level. They constitute a school, and it is the duty of everyone who belongs to this school to strive for emulation, adherence, and practical allegiance—an allegiance whose fruits are commitment and emulation, whether as an individual Muslim or as one who holds a position of responsibility.
As an ummah seeking deliverance from the dominion of taghut, standing in a posture of challenge and confrontation against the allies of Satan, we are obliged to entrench these principles and values. This belonging must be a sincere, practical belonging, whose outcome is victory and support from Allah—so that we may truly be committed to the guardianship of Allah (Glory be to Him), as part of this guardianship that brings us out of darkness into light.
We ask Allah (Glory be to Him) to grant us success in seeking what pleases Him. O Allah! Have mercy on our virtuous martyrs, heal the wounded among us, set free our captives, and grant us victory. You are the Hearer of Prayer!
Peace be upon you and the mercy of Allah and His blessings.