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Though Nahj Al-Balagha is attributed to Imam Ali and was compiled ,not fabricated, by Syed AL-Radi,
yet it is still considered as a collection of hadith (traditions and narrations)which its validity depends on
two main factors. First, the chain of narrators and transmitters of each sermon or letter should be highly
recognized as valid and authentic. Second, the content of each sermon or letter should not contradict
with any Quranic doctrine. Therefore, not everything in the book of Nahjul balagha can be taken for
granted unless it has been validated, and many of these letters and sermons have been highly validated.
However, some people raise the question about the attribution of the book to imam Ali claiming that it has
been fabricated by its compiler Syed AL-Radi. www.islamology.org
“The first person to raise doubts about its attribution to Imam Ali was Ibn
Khallikan
(d. 681/1282), who, without referring to any author or source, made the
following remarks about the authorship of Nahj al-balaghah:
People have different opinions about the compiler of Nahj al-
balaghah, a collection of the utterances of al-'Imam 'Ali ibn
Abi Talib (as) There is difference as to whether it was compiled
by al-Sharif al-Murtada or his brother al-Radi. It is also
said that it is not at all the composition of 'Ali (as) and
that the one who compiled it and attributed it to him made it
himself; but Allah knows the truth.
These remarks were made in Wafayat al-aya'n in connection with the account
of the life and work of al-Sharif al-Murtada, al-Radi's elder brother. Ibn
al-'Athir al Jazari (555-630/1160-1232) in Mukhtasar al-Wafayat, Salah al-
Din al-Safadi (d. 764/1362) in al-Wafi bi al-wafayat, al-'Allamah al-Yafi'i
(d. 768/1366) in Mir'at al Jinan, and Ibn al-'Imad in Shadharat al-dhahab
were content just to repeat Ibn Khallikan's conjecture without bothering
to substantiate it. Al-'Allamah al-Dhahabi (d. 748/1347) in Mizan ul-
'i'tidal was the first person to pick up the audacity to raise the
unfounded doubt to a degree of certainty a century after Ibn Khallikan. He
wrote in his account of al-Murtada:
Al Sharif al-Murtada, who is accused of fabricating Nahj al-
balaghah, was a scholar of considerable knowledge. Whosoever
sees his book Nahj al-balaghah would come to believe that it
was falsely attributed to Amir al-Mu'minin (as), because it
contains open abuse rather than downgrading of the two caliphs
Abu Bakr and 'Umar. Contradictions and mean matters have also
crept into it, which do not conform with the spirit of the
Companions of the Quraysh and our knowledge of the later
Companions. One is convinced that the major part of this book
is forged and unauthentic.
Ibn Hajar al-'Asqalani (d. 748/1347) repeated al-Dhahabi's objections
without bothering to probe deeper into the matter.
The most interesting and at the same time the weakest part of the
objections concerns ascription of the authorship of Nahj al-balaghah to
al-Murtada. The objectors belonged to the Umayyad West and had deep
prejudices against Shiii scholars, and perhaps under the impact of
Umayyad propaganda their prejudice was so deep-rooted that even their
scholarship could not rise above it. Among the four contemporaries of
al-Radi and al-Murtada, three, that is, al-Tha'alibi, al-Najashi (d. 450/
1058), and al-Khatib al-Baghdadi (d. 463/1071) have given accounts of
both the brothers. Al Shaykh al-Tusi did not give any account of
al-Radi in al-Fihrist or al-Rijal, but he did not count Nahj al-balagha
among the works of al-Murtada, which dispel any conjecture attributing
its authorship to him, because al-Tusi was very close to him as his
student. Al-Tha'alibi and al-Khatib al-Baghdadi did not mention Nahj
al-balaghah either in the account of al-Murtada or that of al-Radi. Al-
Najashi in unambiguous terms attributed Nahj al-balagha to al-Radi.
Al-Tusi's exclusion of Nahj al-balaghah from the works of al-Murtada,
and al-Najashi's mention of it among the works of al-Radi are sufficient
to prove that it was without any doubt a work of al-Radi. The
objectors, who could not even determine authorship of the book
exactly, depended on nothing but their whim to raise doubts about its
authenticity.
A more convincing proof of al-Radi's authorship of Nahj al-balaghah can be
found in his own other works in which he has mentioned it. Those books are
the following:
1. Khasa'is al- 'A'immah: A manuscript of this work of al-Radi is in
Rida Library Rampur (India) which reveals that Fadl Allah ibn 'Ali al-
Husayn al-Rawandi (d. 555/1160) accepted Khasa'is as al-Radi's work.
In this book, as quoted above, al-Radi has mentioned his intention of
compiling Nahj al-balaghah.
2. Haqa'iq al-tanzil: Only the fifth part of this book is accessible
to us. Its authorship is unanimously attributed to al-Radi. On page 167
of this book al-Radi makes this remark:
Anybody who needs a proof of our claim should refer to our book
Nahj al-balaghah and think upon its contents. We have compiled
all forms and genres of the utteranees of Amir al-Mu'minin (as)
in this book, which comprises sermons, letters, aphorisms, and
admonitions, and is divided into three independent parts, each
containing a specific genre.
3. Majazat al-'athar al-Nabawiyyah: Al-Najashi and others have
included this book among al-Radi's works. At two places in this book
al-Radi has referred to Nah; al-balagha as a work of his own
compilation.
It is important to note that even Ibn Khallikan, al-Dhahabi and
Ibn Hajar did not question the authenticity of the attribution of
Nahj al-balaghah in its entirety to 'Ali (as). They were mainly skeptical
of those parts which were critical of the Caliphs Abu Bakr and 'Umar.
But if we find such utterances and writings of Amir al-Mu'minin (as) in
both Shi'i and non-Shi'i sources earlier than Nahjal-balaghah, baseless-
ness of al-Dhahabi's and Ibn Hajar's objections can be conclusively
proved. Let us again refer to Istinad-e Nahj al-balagha by 'Arshi, a
contemporary Sunni scholar of India. With respect to the harshest of
the sermons concerning the issue of the caliphate, known as al-Khutbat
aldhiqshiqiyyah, 'Arshi refers to the following early sources in which
the sermon had occurred:
1. Abu Ja'far Ahmad ibn Muhammad ibn Khalid al-Barqi (d. 274/887) has
quoted it in full in al-Mahasin wa al-'adab.
2. Ibrahim ibn Muhammad al-Thaqafi al-Kufi (d. 283/896) quoted
it in al-Gharat.
In his notes on al-Gharat, Sayyid Jalal al-Din Muhaddith,
quoting Imtiyaz 'Ali Khan 'Arshi, says that this khutbah
is not found in it; even Ibn Abi al-Hadid and al-'Allamah
Muhammad Baqir al-Majlisi (1037-1110 or 1111/1627-1698 or
99) did not refer to al-Gharat as an early source of this
sermon.
3. Abu 'Ali Muhammad ibn 'Abd al-Wahhab al Jubba'i al-Basri al-Mu'tazili
(d. 303/915-16) narrated it.
4. Abu Ja'far Muhammad ibn 'Abd al-Rahman ibn Qubbah al-Razi (a teacher
of al-Mufid and a pupil of Abu al-Qasim al-Balkhi, a Mu'tazili in his
youth) quoted it in al-Insaf.
5. Abu al Qasim 'Abd Allah ibn Ahmad ibn Mahmud al-Ka'bi al-Balkhi al-
Mu'tazili (d. 319/931) in al-'Insaf.
6. Abu Ja'far Muhammad ibn 'Ali ibn al-Husayn ibn Musa ibn Babawayh al-
Qummi, known as alShaykh al-Saduq (d. 318/930), has quoted it in two
of his books: Ilal al Sharayi' and Ma'ani al-'akhbar.
7. Abu 'Abd Allah Muhammad ibn al-Nu'man, known as al-Shaykh al-Mufid
(d. 413/1022) inKitdb al-'irshad.
8. Shaykh al-Ta'ifah Abu Ja'far Muhammad ibn al-Hasan al-Tusi (d. 460/1068)
in al-'Amali.
'Arshi adds that al Shaykh al Saduq has narrated this Khutbah on the
authority of two different chains of narrators:
Narrated to us Muhammad ibn 'Ali Majalawayh from his uncle
Muhammad Ibn al-Qasim, he from Ahmad ibn 'Abd Allah al-Barqi
he from his father, he from Ibn Abi 'Umayr, he from Aban ibn
'Uthman he from 'Aban ibn Taghlib, he from 'Ikrimah, he from
'Abd Allah ibn al-'Abbas. ('Ilal al-sharayi' and Ma'anial-'
akhbar)
Narrated to us Muhammad ibn Ibrahim ibn Ishaq al-Taliqani,
from 'Abd al-'Aziz ibn Yahya al Jalludi, from Abu 'Abd Allah
Ahmad ibn 'Ammar ibn Khalid, from Yahya ibn 'Abd al-Hamid al-
Hammani, from 'Isa ibn Rashid, from 'Ali ibn Khuzaymah, from
'Ikrimah, from Ibn al-'Abbas. (Ma'ani al 'akhbar)
Al-Sayyid al-Radi has not quoted the entire chain of narrators, and
was content to remark that the sermon was popularly known as 'al-
Shiqshiqiyyah ', while his teacher al-Mufid narrates both the chain of
narrators and the story behind its narration. This is indicative of the
fact that this sermon was so famous in those days that al-Radi did not
find it necessary to prove its veracity by quoting the chain of its
narrators. Surprisingly, the same famous sermon was used by his and
'Ali's opponents to question his veracity and to malign him by accusing
him and/or his brother of forging it. The kind of criticism Ibn Khallikan
and his followers dabbled in not only discredits them as researchers but
also makes their other works suspicious in the eyes of impartial and
objective students of history. Those who could not find any of the
above-mentioned books to cross-check the veracity of Nahj al-balaghah
had failed miserably even in determining correctly its authorship.
Al-Shaykh al-Mufid has collected a number of 'Ali's speeches in al-
'Irshad concerning the issue of the succession to the Prophet (saw) and
'Ali's criticism of the ways and means adopted by his opponents to
deprive him of the caliphate. The famous Khutbah known as al-Shiq-
shiqiyyah begins with the following preface:
(A group of traditionists report by a variety of chains of
authority (turuq) on the authority of Ibn al-'Abbas,
who said:)
I [i.e. Ibn al-'Abbas, was with the Commander of the Faithful at
al-Rahabah I mentioned the [matter of] Caliphate and those who
had preeeded him. He breathed heavily and said: "By God, Ibn
Abi Quhatah took on...."
This khutbah ends with the following words:
Then you would have found that your world is more
insignificant in my eyes than a goat's snot.
At this point 'Ali's speech was interrupted by a man from Kufah. Ibn
al-'Abbas, after narrating the text of the speech, adds:
I have never regretted anything nor felt such distress like the
distress l felt at losing the rest of the speeeh of the Commander
of the Faithful, peace be on him. When he finished reading the
letter, I said: "Commander of the Faithful would you continue
your speech from the point which you reached?"
He answered: "In no way, in no way. It was like foam on the
camel's mouth (shiqshiqah) as it opens its mouth to bellow and
then falls silent."
Apart from al-'Irshad this khutbah, as claimed by 'Arshi, is found
in other sources also. In no way can it be dubbed as al-Radi's or al-
Murtada's fabrication. Sayyid Hibat al-Din al-Shahristani, in Mahuwa
Nahj al-balaghah, has quoted different versions of al-Khutbat al-
Shiqshiqiyyah from: Nathral-durar wa nuzhat al-'adab by the vizier
Abu Sa'id al-'Abi; al-'Irshad by al-Shaykh ai-Mufid; al-Mahasin wa al-
'adab by al-Barqi; al-Saduq in Ila'l al-sharayi'; and a book of al-
Jalludi. All the versions have minor differences, which indicate that
the source from which al-Radi quoted this sermon was other than
these four. After enumerating the earlier works containing this khutbah,
Hibat al-Din al-Shahristani points out that Ibn 'Abd Rabbih, one of tbe
compilers of al-Khutbat al-Shiqshiqiyyah, was a follower of the Banu
Umayyah and a staunch admirer of the third caliph 'Uthman ibn
writes:
'Affan. Much earlier than Ibn Khallikan made his remark
questioning the authenticity of the attribution of Nahj al-
balaghah, certain doubts had come to circulate as indicated
by Ibn Abi al-Hadid al-Mu'tazili (d. 555/1257), who referred
to a discussion concerning the attribution of al-Khutbat al-
Shiqshiqiyyah with his teacher Abu al-Khayr Musaddiq
ibn Shabib [sic. Shayb] al-Wasiti (d. 605/1208), who said:
I read this khutbah in the presenee of Abu Muhammad
'Abd Allah ibn Ahmad, known as Ibn al-Khashshab (493
-567/1099-1172)... and asked him if he considered
this khutbah to be a forged one and not of 'Ali (as).
Ibn al-Khashshab said:
By God, I am convinced that it is from 'Ali and I am
as sure of it as I am convineed of your truthfulness.
Al-Wasiti said to Ibn al-Khashshab: "A group is of the view
that this khutbah was fabricated by al-Radi, may God be pleased
with him." Ibn al-Khashshab said:
Is it not beyond the eloquence of al-Radi or any
other? How could he speak from such a high level of
spirituality in such a (forceful) style? We are
well acquainted with al-Radi's writings, his style
and his technique. I have assessed both his poetry
and prose, these words as compared to those of al-
Radi are so different that there is no question
of confusing them with his writings."
He further said:
By God, I have read this sermon in books written
two hundred years before the birth of al-Radi. Yes,
of course, I have seen it written in many books. I
can identify this khutbah very well and know that
which of the 'ulama' and men of letters quoted it
(in his work) mueh before al-Radi's father was
born." (Sharh Nahj al-balaghah, vol. I)
On another occasion, in his Sharh Nahj al-balaghah, Ibn Abi al-Hadid
A group of blind followers of their own whims and wishes is
of the opinion that the best part of Nahj al-balagha is fabricated
and forged by a group of Shi'i writers and is something new.
Most of them consider a part of it to be the product of al-Radi's