A) Islam And Faith Of Ali

Ali’s Precedence In Embracing Islam

17) The Prophet (S) said:
O Ali, you are the first to accept Islam and you are the first one to declare the faith. Your relationship with me is like that of Aaron with Moses.1

قَالَ النَّبِيُّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: يَا عَلِيُّ! أَنْتَ أَوَّلُ الْمُسْلِمينَ إِسْلاَماً، وَأَنْـتَ أَوَّلُ الْمُـؤْمِنِينَ إِيـمَاناً، وَأَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَىٰ.

18) It is narrated through Salman Al-Farsi that the Prophet (S) said:
The first to reach me at the Kawthar [Fountain in heaven] would be the one who became the first Muslim; that is, ‘Ali Ibn Abu Talib.2

عَنْ سَلْمَانَ الْفَارِسِيَّ قَالَ: قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: أَوَّلُكُـمْ وَارِداً عَلَـىٰ [عَلَـيَّ] الْحَوْضِ أَوَّلُكُمْ إِسْلاَماً: عَلِيُّ بْنُ أَبِي طَالِبٍ

19) Imam ‘Ali (‘a) said:
I am the first person to accept Islam along with the Prophet (S).3

عَنْ عَلِيٍّ عَلَيْهِ السَّلاَمُ قَالَ: أَنَا أَوَّلُ رَجُلٍ أَسْلَمَ مَعَ رَسُولِ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ

20) The Prophet (S) said:
‘Ali was the first person to accept Islam.4

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: عَلِيٌّ أَوَّلُ الْمُسْلِمينَ إِسْلاَماً

21) Imam al-Ridha (‘a) narrated through his ancestors:
‘Ali (‘a) was the first person to accept Islam.5

بِالإِسْنَادِ؛ عَلِيُّ بْنُ مُوسَىٰ أَبُو الْحَسَنِ، عَنْ أَبِيه، عَنْ آبَائِهِ عَلَيْهِمُ السَّلاَمُ: إِنَّ عَلِيّاً عَلَيْهِ السَّـلاَمُ أَوَّلُ مَنْ أَسْلَمَ

22) Salman Al-Farsi narrated that the Prophet (S) said:
After me the best person in this Ummah [community] is the one who first accepted Islam; that is ‘Ali Ibn Abu Talib.6

عَنْ سَلَمْانَ الْفَارِسِيِّ قَالَ: قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: خَيْرُ هٰذِهِ الأُمَّةِ بَعْـدِي أَوَّلُهَـا إِسْلاَماً؛ عَلِيُّ بنُ أَبِي طَالِبٍ عَلَيْهِ السَّـلاَمُ

23) Zayd Ibn Arqam reports:
The first person to repose faith in the Prophet (S) and embrace Islam is ‘Ali Ibn Abu Talib.7

عَنْ زَيْدِ بْنِ أَرْقَمَ قَالَ: أَوَّلُ مَنْ أَسْلَمَ مَعَ رَسُولِ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّـلاَمُ

His Precedence In Iman [Faith]

24) The Prophet (S) said:
‘Ali is the first to declare his faith.8

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: عَلِيٌّ أَوَّلُ الْمُؤْمِنِينَ

25) The Prophet (S) said:
‘Ali is the first among men to declare his faith.9

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: عَلِيٌّ أَوَّلُ النَّاسِ إِيـمَاناً

26) The Prophet (S) said:
‘Ali is the first to repose his faith in me.10

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: عَلِيٌّ أَوَّلُ مَنْ آمَنَ بِي

27) Abu Dharr and Salman narrate: The Prophet (S) held ‘Ali (‘a) by the hand and said:
Let it be known to all that, this is the person who reposed his faith in me before anyone else did. He will be the first person to shake hands with me on the Judgment Day.11

وَرَوَىٰ أَبُو ذَرٍّ وَسَلْمَانُ رَضِيَ االلهُ عَنْهُمَا قَالاَ: أَخذَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ بِيَدِ عَلِيٍّ فَقَالَ: أَلاَ إِنَّ هٰذَا أَوَّلُ مَنْ آمَنَ بِي وأَوَّلُ مَنْ يُصَافِحُنِي يَوْمَ الْقِيامةِ

28) Zayd Ibn Arqam reports:
The first person to repose faith in Allah after the Prophet (S) is Ali Ibn Abu Talib (a)12.

زَيْدُ بْنُ أَرْقَمَ قَالَ: أَوَّلُ مَنْ آمَنَ بِااللهِ بَعْدَ رَسُولِ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ عَلِيُّ بْنُ أَبِي طَالِبٍ

Precedence Of Ali’s Iman [Faith] Over Others

29) The Prophet (S) said:
If everything on earth and in the skies is kept on one side of the scale and Ali’s faith is kept on the other side, the balance would surely tilt towards Ali’s faith.13

قَالَ رَسُولُ اللہ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ : لَوْ اَٰنَّ السَّمٰاوٰاتِ وَالاَرْضَ وُضِعَتْ في کَفَّۃٍ وَوُضِعَ إِیْمٰانُ عَلِيٍّ في کَفَّۃٍ لَرَجَحَ إِیْمٰانُ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّـلاَمُ

Ali’s Education And Upbringing Under The Prophet

30) Mujahid Ibn Jabr Abi’l-Hajjaj reports:
One of the Lord’s special favor and blessing bestowed on ‘Ali (‘a) is that when the Quraysh suffered a great famine and Abu Talib (‘a) had many children [to feed], the Prophet (S) called his uncle Abbas who was the richest among the Banu-Hashim and said,
‘You see how your brother Abu Talib (‘a), who has many mouths to feed, is suffering in these hard times of famine. Let us go to Abu Talib and let each one of us take one of his sons under our guardianship and tutelage.’

Abbas replied, ‘Come let us go.’ When they reached the house of Abu Talib (‘a), they told him, ‘We wish to reduce your burden so that you may get some relief in these hard days of famine.’

Abu Talib (‘a) said, ‘Leave Aqil with me and choose whomsoever you like.’

The Prophet (S) took ‘Ali (‘a) under his guardianship and tutelage and Abbas took Ja’far. ‘Ali (‘a), thereafter constantly remained by the side of the Prophet (S) and when the Prophet (S) declared his Prophethood, ‘Ali (‘a) was the first to declare his faith in Muhammad’s Prophethood and meticulously followed him. Ja’far who was with Abbas also embraced Islam and obtained his freedom.14

عَنْ مُجَاهِدِ بْنِ جَبْرٍ أَبِي الْحَجَّاجِ قَالَ: كَانَ مِنْ نِعَمِ االلهِ عَزَّ وَجَلَّ عَلَىٰ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلاَمُ وَمَا صَنَعَ االلهُ لَهُ وَأَرَادَ بِهِ مِنَ الْخَيْرِ، أَنَّ قُرَيْشاً أَصَابَتْهُمْ أَزْمَةٌ شَدِيدَةٌ وَكَانَ أَبُو طَالِبٍ فِي عِيَالٍ كَثِيرٍ. فَقَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ لِعَمِّهِ الْعَبَّاسِ، وَكَانَ مِنْ أَيْسَرِ بَنِي هَاشِمٍ: «يَا أَبَا الْفَضْلِ! إِنَّ أَخَاكَ أَبا طَالِبٍ كَثِيرُ الْعِيَالِ، وَقَدْ أَصَابَ النَّاسَ مَا تَرَىٰ مِنْ هٰذِهِ الأَزْمَةِ، فَانْطَلِقْ بِنا إِلَيْـهِ نُخَفِّـفْ [عَنْهُ] عِيَالَهُ؛ آخُذُ مِنْ بَنِيهِ رَجُلاً وتَأْخُذُ رَجُلاً فَنَكُفُّهُمَا عَنْهُ.»

فَقَالَ الْعَبَّاسُ: «قُمْ.» فَانْطَلَقَا حَتَّىٰ أَتَيَا بَابَ أَبِي طَالِبٍ، فَقَالاَ: «إنَّا نُرِيدُ أَنْ نُخَفِّفَ عَنْكَ عِيالَكَ حَتَّىٰ يَنْكَشِفَ عَنِ النَّاسِ مَا هُمْ فِيهِ مِنْ هٰذِهِ الأَزْمَةِ.» فَقَالَ لَهُمْ أَبُو طَالِبٍ: «إِذَا تَرَكْتُمَا لِي عَقِيلاً فَاصْنَعَا مَا شِئْتُمَا.» فَأَخَذَ رَسُولُ االلهِ صَـلَّىٰ االلهُ عَلَيْهِ وَآلِهِ عَلِيّاً عَلَيْهِ السَّلاَمُ وَأَخَذَ الْعَبَّاسُ جَعْفَراً. فَلَمْ يَزَلْ عَلِيٌّ عَلَيْهِ السَّلاَمُ مَعَ رَسُولِ االلهِ صَـلَّىٰ االلهُ عَلَيْهِ وَآلِهِ حَتَّىٰ بَعَثَهُ االلهُ عَزَّ وَجَلَّ نَبِيّاً، فَآمَنَ بِهِ وَاتَّبَعَهُ وَصَدَّقَهُ. وَلَمْ يَزَلْ جَعْفَرٌ مَعَ الْعَبَّاسِ حَتَّىٰ أَسْـلَمَ وَاسْتَغْنَىٰ عَنْهُ

31) It is reported that when Amir Al-Mu’minin was born, the Prophet (S) was thirty years old. The Prophet (S) loved ‘Ali (‘a) so much that he requested Ali’s mother to keep the infant’s cradle near his bed. The Prophet (S) took upon himself a major part of Ali’s upbringing. He used to bathe him, feed him, and rock his cradle during the night. He used to converse with him [Ali] in childish language.

He used to make ‘Ali (‘a) sleep on his chest and used to declare, “This is my brother, my friend, my support, my legatee, my protector, my son-in-law, my successor, my daughter’s husband, and the executor of my trusts.” The Prophet (S) often carried him on his shoulders into the hills and valleys.15

وَفِي الْحَديثِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ يَوْمَ وُلِدَ كَانَ يَوْمَئِذٍ لِرَسُولِ االله صَلَّىٰ االلهُ عَلَيْهِ وَآلِـهِ مِنَ الْعُمْرِ ثَلاَثُونَ سَنَةً. فَأَحَبَّهُ رَسُولُ االله صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ حُبّاً شَدِيداً وَقَالَ لأُمِّهِ: «إِجْعَلِـي مَهْـدَهُ بِقُرْبِ فِرَاشِي.»

وَكَانَ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ يَتَوَلَّىٰ أَكْثَرَ تَرْبِيَتِهِ. وَكَانَ يُطَهِّرُ عَلِيّاً عَلَيْهِ السَّلاَمُ فِي وَقْتِ غُسْلِهِ، وَيُوجِرُهُ اللَّبَنَ عِنْدَ شِرْبِهِ، وَيُحَرِّكُ مَهْدَهُ عِنْدَ نَوْمِهِ، وَيُناغيهِ فِي يَقْظتهِ، وَيَحْمِلُهُ عَلَىٰ صَـدْرِهِ، وَيقولُ: «هٰذَا أَخِي، وَوَلِيِّي، وَنَاصِرِي، وَصَفِيِّي، وَخَلِيفَتِي، وَكَهْفِي، وَصِهْرِي، وَوَصِـيِّي، وَزَوْجُ كَرِيـمَتِي، وَأَمِينِي عَلَىٰ وَصِيَّتِي.» وَكَانَ يَحْمِلُهُ عَلَىٰ كَتِفِهِ دَائِماً وَيَطوفُ بِهِ جِبَالَ مَكَّةَ وَشِـعابَهَا وَأَوْدِيَتَها

32) ‘Ali (‘a) always used to say:
I remembered every word I heard from the Prophet (S) not a single matter did I ever forget.16

وَكَانَ عَلِيٌّ عَلَيْهِ السَّلاَمُ يَقُولُ: مَا سَمِعْتُ مِنْ رَسُولِ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ شَيْئاً إِلاَّ حَفِظْتُـهُ وَلَمْ أَنْسَهُ

The Need To Understand ‘Ali

33) The Prophet (S) said:
O Ali, none understands God except you and me; and none except God and me understand your greatness.17

قَالَ النَّبِيُّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: يَا عَلِيُّ، مَا عَرَفَ االلهَ حَقَّ مَعْرِفَتِهِ غَيْرِي وَغَيْرُكَ، وَمَا عَرَفَكَ حَقَّ مَعْرِفَتِكَ غَيْرُ االلهِ وَغَيْرِي

34) It has been widely reported that the Prophet (S) said:
O Ali, none understands God except you and me; none understands me except God and you, and none except God and me understands you.18

كَمَا رُوِيَ فِي الأَخْبَارِ الْكَثِيرَةِ أَنَّهُ قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: يَا عَلِيُّ! مَا عَرَفَ االلهَ إِلاَّ أَنَا وَأَنْتَ، وَمَا عَرَفَنِي إِلاَّ االلهُ وَأَنْتَ، وَمَا عَرَفَكَ إِلاَّ االلهُ وَأَنَا

35) It is reported that the Prophet (S) said:
To those who understand and love Ali, God will send the Angel of Death in a manner befitting the prophets. He will fill the grave with effulgence [nur]. He will remove the terror of the Questioning Angels [Munkar and Nakir]. He will widen the grave [of those who love Ali]. On Doomsday, He will brighten his face [with the effulgence of Ali’s love].19

عَنِ النَّبِيِّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: أَلاَ وَمَنْ عَرَفَ عَلِيّاً وَأَحَبَّهُ بَعَثَ االلهُ إِلَيْهِ مَلَكَ الْمَوْتِ كَمَا بَعَثَ االلهُ إِلَىٰ الأَنْبِياءِ، وَدَفَعَ عَنْهُ أَهْوَالَ مُنْكَرٍ وَنَكِيرٍ، وَنَوَّرَ قَبْرَهُ وَفَسَحَهُ مَسِيرَةَ سَبْعِينَ عَامـاً، وَبَـيَّضَ وَجْهَهُ يَوْمَ الْقِيَامَة

36) Al-Husayn Ibn ‘Ali (‘a) reports that the Prophet (S) said:
Whoever claims that he loves the Prophet but does not love his legatee is, in fact, a liar. Whoever assumes that he understands the Prophet but does not recognize the successor and legatee of the Prophet is indeed an infidel.20

عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَلَيْهِمَا السَّلاَمُ عَنْ رَسُولِ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ فِي حَدِيثٍ قَالَ: مَنْ زَعَمَ أَنَّهُ يُحِبُّ النَّبِيَّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ وَلاَ يُحِبُّ الوَصِيَّ فَقَدْ كَذِبَ. وَمَنْ زَعَمَ أَنَّهُ يَعْرِفُ النَّبِيَّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ وَلاَ يَعْرِفُ الوَصِيَّ فَقَدْ كَفَر

37) Abu’l-Salt said, “I heard Imam al-Ridha (‘a) quoting from his forefathers who reported that Amir Al-Mu’minin quoted the Prophet (S) as saying,
God told me that ‘Ali Ibn Abu Talib is the Authority [hujjah] over my people, the effulgence of my cities, and the trustee of my wisdom. Whoever understands him, though he may be a rank sinner, will not be thrown into Hell. Whoever denies him, though he may be obedient to me, shall not have a place in Paradise.21

وَبِإِسْنَادِهِ عَنْ أَبِي الصَّلْتِ الْهَرَوِيِّ قَالَ: سَمِعْتُ الرِّضَا عَلَيْهِ السَّلاَمُ يُحَدِّثُ عَنْ آبَائِـهِ عَلَـيْهِمُ السَّلاَمُ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ االلهِ عَلَيْهِ قَالَ: سَمِعْتُ رَسُولَ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ يَقُولُ: سَمِعْتُ االلهَ جَلَّ جَلاَلُهُ يَقُولُ: عَلِيُّ بْنُ أَبِي طَالِبٍ حُجَّتِي عَلَىٰ خَلْقِي، وَنُورِي فِي بِلاَدِي، وَأَمِينِـي عَلَـىٰ عِلْمِي. لاَ أُدْخِلُ النَّارَ مَنْ عَرَفَهُ وَإِنْ عَصَانِي، وَلاَ أُدْخِلُ الْجَنَّةَ مَنْ أَنْكَرَهُ وَإِنْ أَطَاعَنِي

38) Al-Asbagh Ibn Nubatah said, I heard Amir Al-Mu’minin (‘a) say:
Pitiable is that person who does not recognize me or my rights, for my rights are the rights of God and God’s rights are my rights.22

الأَصْبَغُ: سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ يَقُولُ: وَيْلٌ لِمَنْ جَهِلَ مَعْرِفَتِي وَلَمْ يَعْرِفْ حَقِّي. أَلاَ إِنَّ حَقِّي هُوَ حَقُّ االلهِ. أَلاَ إِنَّ حَقَّ االلهِ هُوَ حَقِّي

Looking At Ali’s Face Is Worship

39) The Prophet (S) said:
Looking at the face of Ali Ibn Abu Talib (a) is worship23

في حدیث رسول اللہ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: النَّظَرُ إِلَىٰ وَجْهِ عَلِيِّ بْـنِ أَبِي طَالِبٍ عَلِيٍّ عِبَادَة

40) The Prophet (S) said:
Looking at my house is worship and looking at Ali’s face is worship.24

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: النَّظَرُ إِلَىٰ البَيْتِ عِبَادَةٌ، وَالنَّظَرُ إِلَىٰ وَجْهِ عَلِيٍّ عِبَادَة

Remembering Ali’s Name Is Worship

41) The Prophet (S) said:
Remembering and repeating Ali’s name is worship.25

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: ذِكْرُ عَلِيٍّ عِبَادَة

42) It is reported from Imam al-Sadiq (‘a) that the Prophet (S) said:
Looking at ‘Ali is worship. Remembering and repeating Ali’s name is worship. The faith of a person will not be accepted without [a belief in the] Guardianship of ‘Ali and without refuting his enemies.26

فِي حَدِيثٍ عَنِ الصَّادِقِ عَلَيْهِ السَّلاَمُ قَالَ: قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: النَّظَرُ إِلَىٰ عَلِيِّ بْنِ أَبِي طَالِبٍ عِبَادَةٌ، وذِكْرُهُ عِبَادَةٌ. وَلاَ يُقْبَلُ إِيـمَانُ عَبْدٍ إِلاَّ بِوِلاَيَتِهِ وَالْبَراءَةِ مِنْ أَعْدائِه

“Beautify Your Assembly By Recounting Ali’s Virtues And Merits.”

43) It is reported from Jabir Ibn Abdullah al-Ansari that the Prophet (S) said:
Beautify your assembly by recounting Ali’s virtues and merits.27

عَنْ جَابِرِ بْنِ عَبْدِ االلهِ قَالَ: قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: زَيِّنُوا مَجَالِسَكُمْ بِذِكْرِ عَلِيِّ بْـنِ أَبِي طَالِبٍ

Proclaiming And Publicizing The Virtues Of ‘Ali

44) Yahya al-Basri said that Muhammad Ibn Zakariyya, the gems merchant, heard from Muhammad Ibn ‘Imarah who heard his father say that he heard Imam al-Sadiq (‘a) say that he heard from Imam al-Baqir (‘a) who said that he heard from his forefathers who reported that the Prophet (S) said:
God has invested ‘Ali with innumerable virtues. Whoever affirms and recounts even one out of the countless virtues of Ali, God will forgive his past and future sins even if they were to be the most horrendous sins. Whoever writes even a single virtue of Ali, the angels will pray for his forgiveness as long as that writing remains un-effaced. Whoever listens to the virtues of Ali, his sins committed through hearing would be forgiven. Whoever looks at anything on which the virtues of ‘Ali are inscribed, God would forgive his sins committed through the eyes.
The Prophet (S) then said:
Looking at ‘Ali is worship; the faith of a person will not be accepted without [a belief in the] Guardianship of ‘Ali and without refuting his enemies.28

عَنْ يَحْيَىٰ الْبَصْرِيِّ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ زَكَرِيَّا الْجَوْهَرِيُّ، عَنْ مُحَمَّدِ بْنِ عِمَارَةَ، عَنْ أَبِيهِ، عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ آبَائِهِ الصَّادِقِينَ عَلَيْهِمُ السَّلاَمُ قَالَ:

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: «إِنَّ االلهَ تَبارَكَ وَتَعَالَىٰ جَعَلَ لأِخِي عَلِيِّ بْنِ أَبِي طَالِبٍ فَضـائِلَ لاَ يُحْصَـىٰ عَدَدُهُا. فَمَنْ ذَكَرَ فَضِيلَةً مِنْ فَضَائِلِهِ مُقِرّاً بِها غَفَرَ االلهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَما تَأَخَّرَ، وَلَوْ وَافَىٰ فِي الآخِرَةِ بِذُنُوبِ الثَّقَلَيْنِ.

وَمَنْ كَتَبَ فَضِيلَةً مِنْ فَضَائِلِ عَلِيِّ بْنِ أَبِي طَالِبٍ لَمْ تَزَلِ الْمَلاَئِكَةُ تَسْتَغْفِرُ لَهُ مَا بَقِيَ لِتِلْكَ الكِتابَةِ رَسْمٌ. وَمَنِ اسْتَمَعَ إِلَىٰ فَضِيلَة مِنْ فَضَائِلِهِ غَفَرَ االلهُ لَهُ الذُّنُوبَ الَّتِي اكْتَسَبَها بِالاِسْتِمَاعِ.

وَمَنْ نَظَرَ إِلَىٰ كِتابَةٍ مِنْ فَضَائِلِهِ غَفَرَ االلهُ لَهُ الذُّنُوبَ الَّتِي اكْتَسَبَها بِالنَّظَرِ.»

ثُـمَّ قَـالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: «النَّظَرُ إِلَىٰ عَلِيِّ بْنِ أَبِي طَالِبٍ عِبَادَةٌ. وَلاَ يُقْبَلُ إِيــمَانُ عَبْـدٍ إِلاَّ بِوِلاَيَتِهِ وَالبَراءَةِ مِنْ أَعْدائِهِ.»

45) Imam al-Sadiq (‘a) quoted his father who in turn quoted from Imam al-Hasan (‘a) who quoted Imam ‘Ali (‘a) as saying that ‘Umar Ibn Khattab said that he heard the Prophet (S) say:
The superiority of Ali’s virtues is like the superiority of the month of Ramadhan over other months. The superiority of Ali’s virtues is like the superiority of the Nights of Glory (Laylat al-Qadr) over the rest of the nights. The superiority of Ali’s virtues is like the superiority of Friday over the rest of the days of the week. Fortunate and commendable is the one who adheres to him and acknowledges his Guardianship; and most unfortunate and deplorable is the one who denies his [Ali’s] right and Guardianship [wilayah] and it is appropriate that such a person shall be deprived of the mercy of God and the intercession and redemption by the Prophet (S).29

وَبِالإِسْنَادِ إِلَىٰ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ، عَنْ أَبِيهِ، عَنْ جَدِّهِ الْحُسَيْنِ، عَنْ أَبِيهِ عَلِيٍّ عَلَيْهِمُ السَّلاَمُ أَنَّهُ قَالَ: حَدَّثَنَا عُمَرُ بْنُ الْخَطَّابِ قَالَ: سَمِعْتُ رَسُولَ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ يَقول: فَضْلُ عَلِيٍّ عَلَـىٰ هٰذِهِ الأُمَّةِ كَفَضْلِ شَهْرِ رَمضَانَ عَلَىٰ سَائِر الشُّهُورِ.

وَفَضْلُ عَلِيٍّ عَلَىٰ هٰذِهِ الأُمَّةِ كَفَضْلِ لَيْلَةِ الْقَدْرِ عَلَىٰ سَائِرِ اللَّيَالِي. وَفَضْلُ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَىٰ هٰذِهِ الأُمَّةِ كَفَضْلِ الْجُمُعَةِ عَلَىٰ سَـائِرِ الأَيَّـامِ فَطُوبَىٰ لِمَنْ آمَنَ بِهِ وَصَدَّقَ بِوِلاَيَتِهِ. وَالوَيْلُ لِمَنْ جَحَدَهُ وَجَحَدَ حَقَّهُ. حَقّاً عَلَىٰ االلهِ أَنْ لاَ يُنِيلَهُ شَيْئاً مِنْ رَوْحِهِ يَوْمَ الْقِيَامَةِ، وَلاَ تَنَالُهُ شَفَاعَةُ مُحَمَّد

46) Jabir Ibn Abdullah al-Ansari said, “I heard the Prophet (S) say:
‘Ali possesses such virtuous qualities that if any other person possessed even one such virtue, it would have been enough [to elevate him above others].30

بِالإِسْنَادِ، عَنْ جَابِرِ بْنِ عَبْدِ االلهِ الأَنْصَارِيِّ أَنَّهُ قَالَ: سَمِعْتُ رَسُولَ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ يَقُولُ إِنَّ فِي عَلِيٍّ خِصَالاً لَوْ كَانَتْ وَاحِدَةٌ مِنْهَا فِي جَمِيعِ النَّاسِ لاَكْتَفَوْا بِهَا فَضْلا

47) Jabir Ju’fi relates from Imam Muhammad al-Baqir (‘a) and Jabir Ibn Abdullah al- Ansari that the Prophet (S) said:
Gabriel came to me and said that God has ordered me to get up and proclaim the virtues of ‘Ali among my companions, so that they may pass on the same to posterity. God has directed the Angels to listen attentively to what I proclaim [about Ali].

Gabriel said, “O Muhammad, God reveals that whosoever disputes with you regarding ‘Ali shall be consigned to the flames of Hell; and Heaven is destined for those who abide by what you say [regarding Ali].”31

عَنْ جَابِرِ الْجُعْفِيِّ، عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ عَلَيْهِ السَّلاَمُ، عَنْ جَابِرِ بْـنِ عَبْـدِ االلهِ الأَنْصَارِيِّ قَالَ: قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: إِنَّ جَبْرَئِيلَ نَزَلَ عَلَيَّ وَقَالَ: «إِنَّ االلهَ يَـأْمُرُكَ أَنْ تَقُومَ بِتَفْضِيلِ عَلِيِّ بْنِ أَبِي طَالِبٍ -خَطِيباً- عَلَىٰ أَصْحَابِكَ، لَيُبَلِّغُوا مَنْ بَعْدَهُمْ ذٰلِكَ عَنْكَ. وَيَـأْمُرُ جَمِيعَ الْمَلاَئِكَةِ أَنْ تَسْمَعَ مَا تَذْكُرُهُ. وَااللهُ يُوحِي إِلَيْكَ، يَا مُحَمَّدُ، أَنَّ مَنْ خَالَفَكَ فِي أَمْرِهِ دَخَـلَ النَّارَ، وَمَنْ أَطَاعَكَ فَلَهُ الْجَنَّةُ.»

‘Had There Been No Fear That People Would Say So…’

48) Jabir Ibn Abdullah al-Ansari relates that after the conquest of Khaybar, when ‘Ali (‘a) came to him, the Prophet (S) told ‘Ali (‘a):
“Had there not been the fear that some people from my community would say about you what people said in the past about Jesus son of Mary, I would have extolled your virtues so much that people would pick up the dust from under your feet and the water flowing from your ablutions to treasure it as a cure for everything. But suffice is it that you are from me and I am from you, you would inherit from me and I would inherit from you, and you are to me what Aaron was to Moses except that there shall be no prophet after me. You would be my trustee to discharge my debts and you would be the one who would fight for establishing the tradition set up by me. On Doomsday, you would be my nominee at the Fountain in Paradise [Kawthar].32

وَرَوَىٰ جَابِرُ بْنُ عَبْدِ االلهِ قَالَ: لَمَّا قَدِمَ عَلِيٌّ عَلَيْهِ السَّلاَمُ عَلَىٰ رَسُولِ االلهِ صَلَوَاتُ االلهِ عَلَيْهِ وَآلِـهِ بِفَتْحِ خَيْبَرَ، فَقَالَ لَهُ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: «لَوْلاَ أَنْ تَقُولَ فِيكَ طَوائِفُ مِنْ أُمَّتِي مَا قَالَـتِ النَّصَارَىٰ فِي الْمَسِيحِ عِيسَىٰ بْنِ مَرْيَمَ لَقُلْتُ فِيكَ قَوْلاً لاَ تَمُرُّ بِمَلأٍ إِلاَّ أَخَذُوا التُّرَابَ مِـنْ تَحْـتِ رِجْلَيْكَ وَمِنْ فَاضِلِ طَهورِكَ يَسْتَشْفونَ بِهِ. وَلٰكِنْ حَسْبُكَ أَنْ تَكُونَ مِنِّي وَأَنَا مِنْكَ، تَرِثُنِي وَأَرِثُكَ، وَإِنَّكَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَىٰ إِلاَّ أَنَّهُ لاَ نَبِيَّ بَعْدِي. وَإِنَّكَ تُبْرِىُء ذِمَّتِي وَتُقاتِلُ عَلَىٰ سُـنَّتِي وَإِنَّكَ غَداً عَلَىٰ الْحَوْضِ خَلِيفَتِي...»

Had You Not Been There, It Would Be Impossible To Identify [Recognize] The Hypocrites

49) Al-Husayn Ibn ‘Ali (‘a) said: My father ‘Ali (‘a) told me that the Prophet (S) said:
Had it not been for you, it would not have been possible to identify the believers.33

الْحُسَيْنُ بْنُ عَلِيٍّ عَلَيْهِمَا السَّلاَمُ قَالَ: حَدَّثَنِي أَبِي عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلاَمُ قَـالَ: قَـالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: يَا عَلِيُّ! لَوْلاَكَ مَا عُرِفَ الْمُؤْمِنُونَ مِنْ بَعْدِي

50) The Prophet (S) told ‘Ali (‘a),
Had it not been for you, it would not have been possible to identify the believers.34

فَقَالَ لَهُ النَّبِيُّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ عِنْدَ ذٰلِكَ: لَوْ لاَ أَنْتَ، يَا عَلِيُّ، لَـمْ يُعْـرَفِ الْمُؤمِنُـونَ بَعْدِي...

51) The Prophet (S) said:
O Ali, you would never be misled nor would you go astray. On the other hand, you would be steadfast. Had it not been for you, it would have been impossible to identify God’s legions.35

عَنِ النَّبِيِّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: يَا عَلِيُّ! إِنَّكَ لَنْ تَضِلَّ وَلَنْ تَزِلَّ. وَلَوْلاَكَ لَمْ يُعْرَفْ حِـزْبُ االلهِ بَعْدِي

52) The Prophet (S) said:
Ali’s army is God’s legion and the armies of his opponents are Satanic forces.36

وَقَوْلُهُ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: حِزْبُ عَلِيٍّ حِزْبُ االلهِ. وَحِزْبُ أَعْدائِهِ حِزْبُ الشَّيْطَانِ

53) The Prophet (S) said:
O Ali, you are part of me and I am part of you. Your loyalist is loyalist to me, and whoever is loyalist to me is loyalist of Allah. Your enemy is enemy of me, and whoever is enemy of me is enemy of Allah. O Allah, I am at war against whoever wages war against you, and I am at peace with whomever is at peace with you. O Allah, you possess a treasure in Paradise and you are the two-horned of this nation.

O Ali, you are the distributor of Paradise and Hellfire:
None shall be allowed Paradise except the one who has recognized you and you will have recognized him, and none shall be sent to Hellfire except the one who has rejected you and you will have rejected him. O Ali, you as well as the Imams from your descendants shall be on the Heights on the Resurrection Day; you will recognize the guilty by their marks and the true believers by their signs. O Ali, were it not for you, the true believers would not be recognized after my departure.37

وَقَوْلُهُ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: يَا عَلِيُّ، أَنْتَ مِنِّي وَأَنَا مِنْكَ: وَلِيُّكَ وَلِيِّي، وَوَلِيِّي وَلِيُّ االلهِ. وَعَدُوُّكَ عَدُوِّي، وَعَدُوِّي عَدُوُّ االلهِ. يَا عَلِيُّ، أَنَا حَرْبٌ لِمَنْ حَارَبَكَ، وَسِلْمٌ لِمَنْ سَالَمَكَ. يَا عَلِيُّ، لَكَ كَنْزٌ فِي الْجَنَّةِ وَأَنْتَ ذُو قَرْنَيْهَا. يَا عَلِيُّ، أَنْتَ قَسِيمُ الْجَنَّةِ وَالنَّارِ. لاَ يَدْخُلُ الْجَنَّـةَ إِلاَّ مَـنْ عَرَفَـكَ وَعَرَفْتَهُ. وَلاَ يَدْخُلُ النَّارَ إِلاَّ مَنْ أَنْكَرَكَ وَأَنْكَرْتَهُ. يَا عَلِيُّ، أَنْتَ وَالأَئِمَّةُ مِنْ وُلْدِكَ عَلَىٰ الأَعْرَافِ يَوْمَ الْقِيَامَةِ: تَعْرِفُ الْمُجْرِمِينَ بِسِيمَاهُمْ، وَالْمُؤمِنِينَ بِعَلاَمَاتِهِمْ. يَا عَلِيُّ، لَوْلاَكَ لَمْ يُعْـرَفِ الْمُؤْمِنُـونَ بَعْدِي

B) Wisdom Of ‘Ali

Wisdom Of ‘Ali

54) Muhammad Ibn Muslim said that he heard Imam al-Sadiq (‘a) say:
Gabriel brought two pomegranates from heaven. ‘Ali (‘a) asked the Prophet (S) as to what kind of pomegranates they were. The Prophet (S) replied, ‘This one is Prophethood which is not meant for you. The other one is [the fruit of] knowledge.’ The Prophet (S) split the fruit of knowledge into two equal parts one of which he gave to ‘Ali (‘a) and the other half he retained with himself. He then said, ‘You are my partner and I am your partner.’

Placing his hand on his chest, Imam al-Sadiq further added, ‘It is for this reason that the Prophet (S) taught each syllable to ‘Ali (‘a) from whatever was imparted to him from God. Thus we inherited wisdom in its totality.38

بِالإِسْنَادِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ السَّلاَمُ يَقُولُ: نَزَلَ جِبْريلُ عَلَىٰ مُحَمَّد صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ بِرُمَّانَتَيْنِ مِنَ الْجَنَّةِ، فَلَقِيَهُ عَلِيٌّ عَلَيْهِ السَّلاَمُ فَقَالَ: «مَا هَاتَانِ الرُّمَّانَتَانِ اللَّتَانِ فِـي يَدِكَ؟» فَقَالَ: «أَمَّا هٰذِهِ فَالنُّبُوَّةُ؛ لَيْسَ لَكَ فِيهَا نَصيبٌ. وَأَمَّا هٰذِهِ فَالعِلْمُ.»

ثُمَّ فَلَقَها رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ فَأَعْطاهُ نِصْفَهَا وَأَخَذَ رَسُولُ االله صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ نِصْفَها. ثُمَّ قَالَ: «أَنْتَ شَرِيكِي وَأَنَا شَرِيكُكَ فِيهِ.» فَلَمْ يَعْلَمْ -وَااللهِ- رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ حَرْفاً مِمَّا عَلَّمَهُ االلهُ إِلاَّ عَلَّمَهُ عَليّاً عَلَيْهِ السَّلاَمُ، ثُمَّ انْتَهَىٰ الْعِلْمُ إِلَيْنا وَوَضَعَ يَدَهُ عَلَىٰ صَدْرِه

55) Mufadhdhal Ibn ‘Umar reports that Imam al-Sadiq (‘a) said:
‘Ali (‘a) knew all those things that were known to the Prophet (S). The Prophet (S) imparted to ‘Ali (‘a) the knowledge of all those things knowledge of which was given to him from God.39

بِالإِسْنَادِ، عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ: سَمِعْتُ أَبَا عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ يَقُولُ: كَانَ أَمِيرُ الْمُـؤْمِنِينَ عَلَيْهِ السَّلاَمُ يَقُولُ: إِنِّي أُعْطيتُ خِصَالاً مَا سَبَقَنِي إِلَيْهَا أَحَدٌ: عُلِّمْتُ الْمَنَايَا وَالْبَلاَيَـا وَالأَنْسَـابَ وَفَصْلَ الْخِطَاب

56) Imam al-Sadiq (‘a) reports that Amir Al-Mu’minin (‘a) said:
I was imbibed with such character as was never imbibed in anyone before. I know the moment of death of every living being. I know the details of every scourge. I know the ancestries of people and their disputes.40

بِالإِسْنَادِ عَنْ أَبِي عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ قَالَ: كَانَ عَلِيٌّ عَلَيْهِ السَّلاَمُ يَعْلَمُ كُلَّ مَا يَعْلَمُ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ. وَلَمْ يُعَلِّمِ االلهُ رَسُولَهُ شَيْئاً إِلاَّ وَقَدْ عَلَّمَهُ رَسُولُ االلهِ أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَم

57) Imam al-Baqir (‘a) said:
‘Ali (‘a) was God’s gift to the Prophet (S). ‘Ali (‘a) inherited the wisdom of God’s prophets, messengers, and their legatees [awsiya’].41

عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلاَمُ: إِنَّ عَليَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ السَّلاَمُ كَانَ هِبَةَ االلهِ لِمُحَمَّد صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ. وَرِثَ عِلْمَ الأَوْصِيَاءِ وَعِلْمَ مَنْ كَانَ قَبْلَهُ مِنَ الأَنْبِياءِ وَالْمُرْسَلِين

58) Hafs Ibn Qarat al-Juhani said that he heard Imam al-Sadiq (‘a) say:
‘Ali (‘a) had mastered what is permitted [halal] and what is prohibited [haram]. He had a deep knowledge of the Qur’an and we [the Imams] too follow the same path.42

عَنْ حَفْصِ بْنِ قَرْطٍ الْجُهَنِيِّ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ عَلَيْهِمَا السَّلاَمُ، قَالَ: سَمِعْتُهُ يَقُـولُ كَانَ عَلِيٌّ عَلَيْهِ السَّلاَمُ صَاحِبَ حَلاَلٍ وَحَرَامٍ وَعِلْمٍ بِالقُرْآنِ. وَنَحْنُ عَلَىٰ مِنْهَاجِه

59) Abu’l-Sabbah reports that Imam al-Sadiq (‘a) said:
God imparted to the Prophet (S) the secrets of revelation [tanzil] and their detailed explanations [ta’wil]. The Prophet (S) in turn, imparted all that knowledge to Amir Al-Mu’minin (‘a).43

عَنْ أَبِي الصَّبَّاحِ قَالَ: قَالَ أَبُو عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ: إِنَّ االلهَ عَلَّمَ نَبِيَّهُ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ التَّنْزِيلَ وَالتَّأْوِيلَ. فَعَلَّمَهُ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ عَلِيّاً عَلَيْهِ السَّلاَم

60) Sulayman A’mash narrates through his father who reported that ‘Ali (‘a) said:
There is no verse of the Qur’an whose time, place, and purpose of revelation is not known to me. My Lord has blessed me with deep insight and eloquent speech.44

عَنْ سُلَيْمَانَ الأَعْمَشِ، عَنْ أَبِيهِ قَالَ: قَالَ عَلِيٌّ عَلَيْهِ السَّلاَمُ: مَا نَزَلَتْ آيَةٌ إِلاَّ وَأَنَا عَلِمْتُ فِي مَنْ أُنْزِلَتْ، وَأَيْنَ نَزَلَتْ، وَعَلَىٰ مَنْ نَزَلَتْ. إِنَّ رَبِّي وَهَبَ لِي قَلْباً عَقُولاً وَلِساناً طَلْقا

61) It is recorded through Abu Rafi’:
When the Prophet (S) was on his deathbed, he gave a book to ‘Ali (‘a) and said, ‘This is the book sent from God. Keep it safe with you.’ ‘Ali (‘a) covered the book in a piece of cloth and took it into his chamber. After the Prophet’s death, ‘Ali (‘a) set about the task of compiling and arranging it in the manner of its descent of the revelations.45

وَفِي أَخْبَارِ أَبِي رَافِعٍ: إِنَّ النَّبِيَّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ قَالَ فِي مَرَضِهِ الَّذِي تُوُفِّيَ فِيهِ لِعَلِـيٍّ عَلَيْـهِ السَّلاَمُ: يَا عَلِيُّ! هٰذَا كِتابُ االلهِ؛ خُذْهُ إِلَيْكَ. فَجَمَعَهُ عَلِيٌّ فِي ثَوْبٍ، فَمَضَىٰ إِلَىٰ مَنْزِلِهِ. فَلَمَّا قُـبِضَ النَّبِيُّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ جَلَسَ عَليٌّ عَلَيْهِ السَّلاَمُ فَأَلَّفَهُ كَمَا أَنْزَلَهُ االلهُ. وَكَانَ بِهِ عَالِما

62) Qays Ibn Sam’an reported from Alqamah Ibn Muhammad Hadhrami who in turn reported that Imam al-Baqir (‘a) said: The Prophet (S) said:
There is no field of knowledge that God has not bestowed upon me. And there is no field of knowledge that I did not impart to Ali, for he is indeed the manifest Imam.46

عَنْ قَيْسِ بْنِ سَمْعَانَ، عَنْ عَلْقَمَةَ بْنِ مُحَمَّدٍ الْحَضْرَمِيِّ، عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَلَيْهِمَـا السَّلاَمُ أَنَّهُ قَالَ (فِي حَدِيثٍ): قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: (مَعَاشِرَ النَّاسِ!) مَا مِنْ عِلْمٍ إِلاَّ وَقَدْ أَحْصَاهُ االلهُ فِيَّ. وَكُلُّ عِلْمٍ عَلِمْتُ فَقَدْ أَحْصَيْتُهُ فِي إِمَامِ الْمُتَّقِينَ. وَما مِنْ عِلْمٍ إِلاَّ عَلَّمْتُهُ عَلِيّاً، وَهُوَ الإِمَامُ الْمُبِين

63) Imam al-Sadiq said:
God taught Muhammad (S) many things in addition to the Qur’an. Whatever the Prophet (S) learned, he taught ‘Ali (‘a).47

عَنْ أَبِي عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ قَالَ: إِنَّ االلهَ تَبارَكَ وَتَعَالَىٰ عَلَّمَ رَسُولَ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِـهِ القُرْآنَ، وَعَلَّمَهُ شَيْئاً سِوَىٰ ذٰلِكَ. فَما عَلَّمَ االلهُ فَقَدْ عَلَّمَ رَسُولُهُ عَلِيّاً عَلَيْهِ السَّلاَم

64) Imam al-Sadiq said:
God taught Muhammad (S) everything about the permitted and the prohibited matters and explanations of the verses of the Qur’an and all that is required in the life of men. Whatever the Prophet (S) learned, he taught ‘Ali (‘a).48

عَنْ أَبِي عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ قَالَ: إِنَّ االلهَ عَلَّمَ رَسُولَهُ الْحَلاَلَ وَالْحَرَامَ وَالتَّأْوِيلَ وَمَا يَحْتَاجُ إِلَيْهِ النَّاسُ. فَعَلَّمَ رَسُولُ االله صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ عَلِيّاً عَلَيْهِ السَّلاَمُ ذٰلِكَ كُلَّهُ

65) The Prophet (S) said:
‘Ali is by far the wisest in the entire Muslim community and all that which is sent down by God.49

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: عَلِيٌّ أَعْلَمُ الأُمَّةِ بِما أَنْزَلَ االله

66) The Prophet (S) said:
‘Ali is more knowledgeable than any of my companions.50

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: عَلِيٌّ أكْثَرُ أَصْحَابِ الرَّسُولِ عِلْما

67) The Prophet (S) said:
‘Ali is the wisest among all men.51

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: عَلِيٌّ أَعْلَمُ النَّاسِ عِلْما

68) Abu Basir reports that Imam al-Baqir (‘a) said: ‘Ali (‘a) was asked about the Prophet’s knowledge. He replied,
The Prophet (S) possessed the combined wisdom of all the prophets of the past, the knowledge of all the events that took place in the past, and all that is going to happen in the future.

He (‘a) then added,
By Him who gave life to me, I possess all that knowledge and the knowledge of the events until Doomsday.52

بِالإِسْنَادِ، عَنْ أَبِي بَصِيرٍ، عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلاَمُ قَالَ: سُئِلَ عَليٌّ عَلَيْهِ السَّلاَمُ عَنْ عِلْمِ النَّبِـيِّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ، فَقَالَ: «عِلْمُ النَّبِيِّ عِلْمُ جَمِيعِ النَّبيِّينَ، وَعِلْمُ مَا كَانَ، وَعِلْمُ مَا هُوَ كَائِنٌ إِلَىٰ قِيَامِ السَّاعَةِ.» ثُمَّ قَالَ: «وَالَّذِي نَفْسِي بِيَدِهِ، إِنِّي لأَعْلَمُ عِلْمَ النَّبِيَّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ، وعِلْمَ مَا كَـانَ وَما هُوَ كائِنٌ فِيمَا بَيْنِي وَبَيْنَ قِيَامِ السَّاعَةِ.»

69) It is reported from Salman that the Prophet (S) said:
After me, the wisest of all the members of my community is Ali.53

عَنْ سَلْمَانَ، عَنِ النَّبِيِّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ أَنَّهُ قَالَ: أَعْلَمُ أُمَّتِي بَعْدِي عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلاَم

70) Abdullah Ibn Maymun narrates from Imam al-Sadiq (‘a) who in turn quoted his father [Imam al-Baqir] as saying,
All that men require and even the slightest scratch, amputation, the attacks by wild animals and birds of prey – in fact, everything – is contained in the ‘Book of Ali.54

عَنْ عَبْدِ االلهِ بْنِ مَيْمُونَ، عَنْ جَعْفَرٍ، عَنْ أَبِيهِ عَلَيْهِمَا السَّلاَمُ قَالَ: فِي كِتَابِ عَلِيٍّ عَلَيْهِ السَّـلاَمُ كُلُّ شَيْءٍ يُحْتَاجُ إِلَيْهِ، حَتَّىٰ الْخَدْشُ وَالأَرْشُ وَالْهَرْش

71) Zurarah reports from Imam al-Sadiq (‘a) that Amir Al-Mu’minin told Ibn Abbas,
God taught us the language of birds as He had taught Solomon (‘a). God taught us the language of all animals, be they of land or in water.55

عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ لاِبْنِ عَبَّاسٍ: إِنَّ االلهَ عَلَّمَنا مَنْطِقَ الطَّيْرِ كَمَا عَلَّمَهُ سُلَيْمَانَ بْنَ دَاوُدَ، وَمَنْطِقَ كُلِّ دابَّة فِي بَرٍّ أَوْ بَحْر

‘Ali Is The Speaking Testament Of God

72) Amir Al-Mu’minin (‘a) said:
The Book is the silent Testament of God and I am the Speaking Testament of God.56

عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ قَالَ: هٰذَا كِتابُ االلهِ الصَّامِتُ، وَأَنَا كِتابُ االلهِ النَّاطِق

The Knowledge Of The Book Is With ‘Ali

73) It is narrated by Fudhayl Ibn Yasar that regarding the Qur’anic verse

“Those with whom is the knowledge of the Book” (13:43).

Imam al-Baqir (‘a) said:
The verse was revealed in praise of ‘Ali (‘a) who, in the community, was the most knowledgeable after the Prophet (S).57

عَنْ الْفُضَيْلِ بْنِ يَسَارٍ، عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلاَمُ فِي قَوْلِهِ: ﴿وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ﴾ قَـالَ نَزَلَتْ فِي عَلِيٍّ عَلَيْهِ السَّلاَمُ، أَنَّهُ عَالِمُ هٰذِهِ الأُمَّةِ بَعْدَ النَّبِيِّ صَلَواتُ االلهِ عَلَيْهِ وَآلِهِ

74) While explaining the verse

“Say: Between me and you sufficient is God as a witness and those with whom is the knowledge of the Book as witnesses” (13:43).

Imam al- Baqir (‘a) said:
‘Ali (‘a) is the possessor of the knowledge of the Book.58

بالإِسْنَادِ، عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلاَمُ فِي قَوْلِ االلهِ عَزَّ وَجَلَّ: ﴿قُلْ كَفَىٰ بِااللهِ شَهِيداً بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الكِتابِ﴾ )رعد/۴۳( قَالَ: صَاحِبُ عِلْمِ الكِتابِ عَلِيٌّ عَلَيْهِ السَّلاَم

75) Jabir narrates that while discussing the verse

“Say: Between me and you sufficient is God as a witness and those with whom is the knowledge of the Book as witnesses” (13:43).

Imam al-Baqir (‘a) said:
In the verse, the reference was to ‘Ali (‘a).59

عَنْ جَابِرٍ قَالَ: قَالَ أَبُو جَعْفَرٍ عَلَيْهِ السَّلاَمُ فِي هٰذِهِ الآيَةِ: ﴿قُلْ كَفَىٰ بِااللهِ شَهِيداً بَيْنِي وَبَيْـنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الْكِتابِ﴾ قَالَ: هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلاَم

76) Abu Basir said that when we enquired whether the

“Say: Between me and you sufficient is God as a witness and those with whom is the knowledge of the Book as witnesses” (13:43).

referred to ‘Ali Ibn Abu Talib (‘a). Imam al-Sadiq (‘a) replied:
How could anyone else have been meant?60

عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ، قَالَ: سَأَلْتُهُ عَنْ قَوْلِ االلهِ عَزَّ وَجَلَّ: ﴿قُلْ كَفَىٰ بِااللهِ شَهِيداً بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ﴾ قُلْتُ: «أَهُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ؟» قَالَ: «فَمَنْ عَسَـىٰ أَنْ يَكُونَ غَيْرُهُ؟»

‘Ali Is The Door To The Prophet’s Knowledge

77) The Prophet (S) said,
‘Ali is the door to my knowledge.61

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: عَلِيٌّ بَابُ عِلْمِي

78) The Prophet (S) said,
Whatever I learned, I have taught Ali, for verily he is the door to the city of my knowledge.62

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: مَا عَلِمْتُ شَيْئاً إِلاَّ عَلَّمْتُهُ عَلِيّاً. فَهُوَ بَابُ مَدِينَةِ عِلْمِي

79) Abu Dharr narrates that the Prophet (S) said:
‘Ali is the door to my knowledge. He explains the realities to my people.63

…عَنْ أَبِي ذَرٍّ رَضِيَ االلهُ عَنْهُ عَنِ النَّبِيِّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: عَلِيٌّ بَابُ عِلْمِي وَمُبَيِّنٌ لأِمَّتِي

80) Ibn Abbas reports that the Prophet (S) said:
When I was in the presence of my Lord, He informed me of everything. Whatever I learned, I taught Ali, for he is the gate of the city of my knowledge.64

عَنْ أَبِي الصَّبَّاحِ عَنِ ابْنِ عَبَّاسٍ رَضِيَ االلهُ عَنْهُ قَالَ: قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِـهِ: لَمَّـا صِرْتُ بَيْنَ يَدَيْ رَبِّي، كَلَّمَنِي وَنَاجَانِي. فَمَا عَلِمْتُ شَيْئاً إِلاَّ عَلَّمْتُهُ عَلِيّاً. فَهُوَ بابُ عِلْمِي

81) The Prophet (S) said:
Whatever I learned, I have taught Ali, for verily he is the door to the city of my knowledge.65

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: مَا عَلِمْتُ شَيْئاً إِلاَّ عَلَّمْتُهُ عَلِيّاً. فَهُوَ بَابُ مَدِينَةِ عِلْمِي

82) Imam ‘Ali (‘a) said, on the day of the conquest of Khaybar, the Prophet (S) told me,
You are the door to my knowledge. Your sons are my sons. My flesh is your flesh and my blood is your blood.66

عَنْ عَلِيٍّ عَلَيْهِ السَّلاَمُ قَالَ: قَالَ لِي رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ يَوْمَ فُتِحَتْ خَيْبَرُ: «أَنْتَ بَابُ عِلْمي، وَأَنَّ وُلْدَكَ وُلْدِي، وَلَحْمَكَ لَحْمِي، وَدَمَكَ دَمِي.»

The Prophet Taught ‘Ali One Thousand Kinds Of Knowledge

83) Imam al-Sadiq (‘a) said:
The Prophet (S) taught ‘Ali (‘a) one thousand kinds of knowledge, each kind having one thousand varieties.67

عَنْ أَبِي عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ قَالَ: عَلَّمَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ عَليّاً عَلَيْهِ السَّلاَمُ أَلْـفَ بَابٍ؛ فَفُتِحَ لَهُ مِنْ كُلِّ بَابٍ أَلْفُ بَاب

84) Imam al-Baqir (‘a) said:
The Prophet (S) taught ‘Ali (‘a) one thousand letters, each letter comprises of one thousand words.68

بِالإِسْنَادِ، عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلاَمُ قَالَ: عَلَّمَ رَسُولُ االله صَلَّىٰ االلهُ عَلَيْهِ وَآلِـهِ عَلِيّـاً أَلْـفَ حَرْفٍ، كُلُّ حَرْفٍ يَفْتَحُ أَلْفَ حَرْف

85) Abu Hamzah al-Thumali reported that ‘Ali (‘a) said:
The Prophet taught me one thousand volumes, each volume consisting of one thousand chapters.69

عَنْ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلاَمُ قَالَ: قَالَ عَلِيٌّ عَلَيْهِ السَّلاَمُ: لَقَدْ عَلَّمَنِي رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ أَلْفَ بَابٍ يَفْتَحُ كُلُّ بَابٍ أَلْفَ بَاب

86) Imam al-Sadiq (‘a) said:
The Prophet (S) taught ‘Ali (‘a) one thousand chapters of knowledge, each having one thousand chapters.70

بِالإِسْنَادِ: قَالَ أَبُو عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ: عَلَّمَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ عَلِيّاً عَلَيْهِ السَّـلاَمُ بَاباً يُفْتَحُ مِنْهُ أَلْفُ بَاب

87) ‘Ali (‘a) told a Jew:
Question me about anything you wish, because the Prophet (S) had taught me a thousand sciences and in each, there were a thousand divisions. You may enquire me about them.71

فَقَالَ عَلِيٌّ عَلَيْهِ السَّلاَمُ لِلْيَهُودِيِّ: سَلُوا عَمَّا بَدَا لَكُمْ، فَإِنَّ النَّبِيَّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ عَلَّمَنِي أَلْفَ بَابٍ مِنَ الْعِلْمِ، فَتَشَعَّبَ لِي مِنْ كُلِّ بَابٍ أَلْفُ بَابٍ. فَاسْأَلُوهُ عَنْهَا

88) Imam al-Sadiq (‘a) narrated that his father said:
The Prophet (S) taught ‘Ali (‘a) a thousand words, each word opened a thousand more words.72

عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا السَّلاَمُ: أَنَّ النَّبِيَّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ حَدَّثَ عَلِيّاً عَلَيْهِ السَّلاَمُ أَلْفَ كَلِمَةٍ؛ يَفْتَحُ أَلْفَ كَلِمَة

89) Abu Hamzah al-Thumali narrated from Imam al-Sajjad (‘a) who said:
The Prophet (S) taught ‘Ali (‘a) words from each of which a thousand words emerged and from each one of them thousand more emerged.73

عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَلَيْهِمَا السَّلاَمُ قَالَ: عَلَّمَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ عَلِيّاً كَلِمَةً تَفْتَحُ أَلْفَ كَلِمَةٍ، وَالأَلْفُ كَلِمَةٍ يَفْتَحُ كُلُّ كَلِمَة أَلْفَ كَلِمَة

90) Imam al-Sadiq said:
The Prophet (S) taught a ‘letter’ to Imam ‘Ali (‘a), from which emerged a thousand letters, and from each one of them emerged thousands more.74

بِالإِسْنَادِ، عَنْ أَبِي عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ قَالَ: عَلَّمَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ عَلِيّاً حَرْفـاً؛ يَفْتَحُ أَلْفَ حَرْفٍ. كُلُّ حَرْفٍ مِنْها يَفْتَحُ أَلْفَ حَرْف

91) Imam al-Sadiq said:
The Prophet (S) taught a thousand ‘words’ and a thousand chapters to Imam ‘Ali (‘a), from each of which emerged a thousand words and a thousand chapters.75

بِالإِسْنَادِ، عَنْ أَبِي عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ قَالَ: أَوْصَىٰ رَسُولُ االلهِ إِلَىٰ عَلِيٍّ عَلَيْهِ السَّلاَمُ أَلْفَ كَلِمَةٍ وَأَلْفَ بَابٍ، يَفْتَحُ كُلُّ كَلِمَةٍ وَكُلُّ بَابٍ أَلْفَ كَلِمَةٍ وَأَلْفَ بَاب

92) Al-Asbagh Ibn Nubatah reports that ‘Ali (‘a) said:
The Prophet (S) taught me a thousand chapters of permissions and every prohibition and the events that took place [in ancient times] or that will take place [in future] until Doomsday. My knowledge consists of one thousand sciences. I know the time of peoples’ death. I am aware of every scourge and calamity and I am trained to render justice to men.76

بِالإِسْنَادِ، عَنْ الأَصْبَغِ بْنِ نُبَاتَةَ، عَنْ أَمِير الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ، قَالَ: سَمِعْتُهُ يَقُولُ: إِنَّ رَسُولَ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ عَلَّمَنِي أَلْفَ بَابٍ مِنَ الْحَلاَلِ وَالْحَرامِ مِمَّا كَانَ وَمِمَّا هُوَ كَائِنٌ إِلَىٰ يَوْمِ الْقِيَامَةِ كُلُّ بَابٍ مِنْهَا يَفْتَحُ أَلْفَ بَابٍ. فَذٰلِكَ أَلْفُ أَلْفِ بَابٍ، حَتَّىٰ عَلِمْتُ عِلْمَ الْمَنَايَا وَالْبَلاَيـا وَفَصْـلَ الْخِطَاب

93) ‘Ali (‘a) said:
The Prophet (S) made me suckle his tongue which enlightened my mind with a thousand sciences and every science had a thousand branches.77

عَنْ عَلِيٍّ عَلَيْهِ السَّلاَمُ: أَنَّ رَسُولَ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ أَدْخَلَ لِسانَهُ فِي فَمِي، فَانْفَتَحَ فِـي قَلْبِي أَلْفُ بَابٍ مِنَ الْعِلْمِ؛ مَعَ كُلِّ بَابٍ أَلْفُ بَاب

‘Ali Is The Gate To City Of The Prophet’s Knowledge

94) It is narrated by Abu’l-Hasan ‘Ali Ibn Musa al-Ridha (‘a) through his forefathers that the Prophet (S) said:
O Ali, I am the city of knowledge and you are its gateway. Anyone who claims that he has entered a city without passing through its gateway is a confirmed liar.78

بِالإِسْنَادِ: حَدَّثَنَا أَبُو الْحَسَنِ عَلِيُّ بْنُ مُوسَىٰ الرِّضَا عَنْ آبَائِهِ قَالَ: قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْـهِ وَآلِهِ: يَا عَلِيُّ! أَنَا مَدِينَةُ الْعِلْمِ وَأَنْتَ الْبَابُ. كَذِبَ مَنْ زَعَمَ أَنَّهُ يَصِلُ إِلَىٰ الْمَدِينةِ إِلاَّ مِنَ الْبَاب

95) The Prophet (S) said:
I am the city of knowledge and ‘Ali is its gateway. God commands men:

“Always enter a house only through its door” (2:189).

Whoever desires to acquire knowledge should approach it only through the door.79

قَالَ النَّبِيُّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: أَنَا مَدِينَةُ الْعِلْمِ وَعَلِيٌّ بَابُهَا. قَالَ االلهُ تَعَالَىٰ: ﴿وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا.﴾ فَمَنْ أَرَادَ الْعِلْمَ فَلْيَأْتِهِ مِنَ الْبَاب

96) Hamzah Ibn Abu Sa’id al-Khidri relates that his father heard the Prophet (S) say:
I am the city of knowledge and ‘Ali is its gateway. Whoever desires to acquire knowledge should approach it only through Ali.80

عَنْ حَمْزَةَ بْنِ أَبِي سَعِيدٍ الْخِدْرِيِّ عَنْ أَبِيهِ قَالَ: سَمِعْتُ رَسُولَ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ يَقُولُ: أَنَا مَدِينَةُ الْعِلْمِ وَعَلِيٌّ بَابُهَا، فَمَنْ أَرَادَ الْعِلْمَ، فَلْيَقْتَبِسْهُ مِنْ عَلِي

97) The Prophet (S) said:
I am the city of knowledge and ‘Ali is its gateway. Anyone who desires to enter this city should do so only through its gateway.81

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: أَنَا مَدِينَةُ الْعِلْمِ وَعَلِيٌّ بَابُها، فَمَنْ أَرَادَ الْمَدِينَةَ فَلْيَأْتِهَا مِـنْ بَابِهَا

98) Ibn Abbas narrates that he heard the Prophet (S) say:
I am the city of wisdom and ‘Ali is its gate. Whoever wishes to acquire wisdom should approach it only through the door.82

عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: أَنَا مَدِينَةُ الْعِلْمِ وَعَلِيٌّ بَابُهَا. فَمَـنْ أَرَادَ الْعِلْمَ فَلْيَأْتِ الْبَاب

99) Ibn Abbas narrates that he heard the Prophet (S) say:
I am the city of wisdom and ‘Ali is its gate. Whoever wishes to acquire wisdom should approach it only through the door.83

عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: أَنَا مَدِينَةُ الْعِلْمِ وَعَلِيٌّ بَابُهَا. مَـنْ أَرَادَ الْعِلْمَ فَلْيَأْتِهَا مِنْ قِبَلِ بَابِهَا

100) Ibn Abbas narrates that he heard the Prophet (S) say:
I am the city of wisdom and ‘Ali is its gate. Whoever wishes to acquire wisdom should approach it only through the door.84

عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: أَنَا مَدِينَةُ الْعِلْمِ وَعَليٌّ بَابُهَا، فَمَـنْ أَرَادَ الْعِلْمَ فَلْيَأْتِ بَابَ الْمَدِينَة

101) Sa’id Ibn Jubayr reports through Ibn Abbas who heard the Prophet (S) say:
O Ali, I am the city of wisdom and you are its gate. None can enter a city without passing through the door. Whoever bears enmity towards you but claims to be my friend is a rank liar, for you are from me and I am from you; your blood is my blood, your flesh is my flesh and your soul is my soul.85

عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ االلهُ عَنْهُمَا قَالَ: قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: يَـا عَلِيُّ! أَنَا مَدِينَةُ الْعِلْمِ وَأَنْتَ بَابُهَا. وَلَنْ تُؤْتَىٰ الْمَدِينَةُ إِلاَّ مِنْ قِبَلِ الْبَابِ. وَكَذِبَ مَنْ زَعَــمَ أَنَّـهُ يُحِبُّنِي وَيُبْغِضُكَ، لأَنَّكَ مِنِّي وَأَنَا مِنْكَ: لَحْمُكَ لَحْمِي، وَدَمُكَ دَمِي، وَرُوحُكَ مِنْ رُوحِي

102) ‘Ali (‘a) narrates that the Prophet (S) said:
I am the city of knowledge and ‘Ali is its gate. Every premises should be entered only through its door.86

بِالإِسْنَادِ عَنْ عَلِيٍّ عَلَيْهِ السَّلاَمُ قَالَ: قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: أَنَا مَدِينَةُ الْعِلْمِ وَعَلِـيٌّ بَابُهَا. وَلاَ تُؤْتَىٰ البُيُوتُ إِلاَّ مِنْ أَبْوابِهَا

103) Al-Asbagh Ibn Nubatah relates through ‘Ali (‘a) that the Prophet (S) said:
I am the city of knowledge and O Ali, you are its gateway. Anyone who claims that he has entered a city without passing through its gateway is guilty of trespass.87

عَنِ الأَصْبَغِ بْنِ نُبَاتَةَ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلاَمُ قَالَ: قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْـهِ وَآلِهِ: أَنَا مَدِينَةُ الْعِلْمِ وَأَنْتَ بَابُهَا. يَا عَلِيُّ! كَذِبَ مَنْ زَعَمَ أَنَّهُ يَدْخُلُها مِنْ غَيْرِ بَابِهَا

‘Ali Is The Door Of The Treasure Of The Prophet’s Knowledge

104) Imam al-Ridha (‘a) relates from his ancestors through Muhammad Ibn ‘Ali (‘a) who said that Jabir Ibn Abdullah al-Ansari said that the Prophet (S) said:
I am the treasury of knowledge and ‘Ali is the key to its door. Whoever seeks knowledge should first search and find the key.88

وَبِالإِسْنَادِ عَنِ الرِّضَا عَلَيْهِ السَّلاَمُ، عَنْ آبَائِهِ عَلَيْهِمُ السَّلاَمُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَلَيْهِ السَّـلاَمُ، عَنْ جَابِرِ بْنِ عَبْدِ االلهِ الأَنْصَارِيِّ قَالَ: قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: أَنَا خَزَانَـةُ الْعِلْـمِ وَعَلِـيٌّ مِفْتَاحُهَا. فَمَنْ أَرَادَ الْخَزانَةَ فَلْيَأْتِ الْمِفْتَاح

105) It is among the sayings of the Prophet (S) that he said:
‘Ali is the keeper of my treasures.89

قَوْلُهُ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: عَلِيٌّ خَازِنُ عِلْمِي

‘Ali Is The Door Of The City Of The Prophet’s Jurisprudence

106) It is reported that the Prophet (S) said:
I am the city of jurisprudence and ‘Ali its door. Whoever desires to acquire this knowledge should first enter the door.90

وَفِي رِوَايَةٍ، قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: أَنَا مَدِينَةُ الْفِقْهِ وَعَلِيٌّ بَابُهَا. فَمَنْ أَرَادَ الْعِلْـمَ فَلْيَأْتِ الْبَاب

‘Ali Is The Door Of The Prophet’s Wisdom

107) Jabir Ibn Abdullah reports that the Prophet (S) said:
I am the city of wisdom and ‘Ali its door. Whoever desires to acquire wisdom should enter the city only through the door.91

عَنْ جَابِرِ بْنِ عَبْدِ االلهِ قَالَ: قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: أَنَا مَدِينَةُ الْحِكْمَةِ، وَعَلِيٌّ بَابُهَا فَمَنْ أَرَادَ الْمَدِينَةَ فَلْيَأْتِ إِلَىٰ بَابِها

108) The Prophet (S) said:
I am the city of wisdom and ‘Ali its door. Whoever desires to acquire wisdom should enter the city only through the door.92

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: أَنَا مَدِينَةُ الْحِكْمَةِ وَعَلِيٌّ بَابُهَا. فَمَنْ أَرَادَ الْحِكْمَةَ فَلْيَأْتِ الْبَاب

109) ‘Ali (‘a) narrates that the Prophet (S) said:
I am the capital city of wisdom and ‘Ali its door. Whoever desires to acquire wisdom should do so only through the door.93

بِالإِسْنَادِ، عَنْ عَلِيٍّ عَلَيْهِ السَّلاَمُ، عَنِ النَّبِيِّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: أَنَا دَارُ الْحِكْمَةِ وَعَلِيٌّ بَابُهَـا فَمَنْ أَرَادَ الْحِكْمَةَ فَلْيَأْتِهَا مِنْ بَابِهَا.

110) Abdullah says that he was present when people asked the Prophet (S) about ‘Ali (‘a) and the Prophet (S) said:
There are ten parts of wisdom. Nine parts are with ‘Ali and one part is distributed among the rest of the people.94

بِالإِسْنَادِ، عَنْ عَبْدِ االلهِ قَالَ: كُنْتُ عِنْدَ النَّبِيِّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ، فَسُئِلَ عَنْ عَلِيٍّ عَلَيْهِ السَّـلاَمُ فَقَالَ: قُسِّمَتِ الْحِكْمَةُ عَشَرَةَ أَجْزَاءٍ؛ فَأُعْطِيَ عَلِيٌّ تِسْعَةَ أَجْزَاءٍ وَالنَّاسُ جُزْءاً وَاحِدا

111) Ibn Abbas narrates that the Prophet (S) told ‘Ali (‘a),
I am the city of wisdom and ‘Ali its door. Whoever desires to acquire wisdom could enter the city only through the door.95

عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ لِعَلِيٍّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلاَمُ: يَـا عَلِيُّ! أَنَا مَدِينَةُ الْحِكمَةِ وَأَنْتَ بَابُهَا. ولَنْ تُؤْتَىٰ الْمَدِينَةُ إِلاَّ مِنْ قِبَلِ الْبَاب

Ask Me Before You Lose Me!’

112) Ja’far Ibn Muhammad narrates from his ancestors who reported that ‘Ali (‘a) said:
Ask me about the Book of God. Verily, by God, not a single verse was revealed to the Prophet (S) in the day or at night, during travel or while stationed in a place, that he did not recite to me and teach me its exposition.96

عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ، عَنْ آبَائِهِ عَلَيْهِمُ السَّلاَمُ عَنْ عَلِيٍّ عَلَيْهِ السَّلاَمُ قَالَ: سَلُونِي عَنْ كِتَابِ االلهِ عَزَّ وَجَلَّ. فَوَااللهِ، مَا نَزَلَتْ آيَةٌ مِنْ كِتَابِ االلهِ فِي لَيْلٍ وَنَهَارٍ، وَلاَ سَيْرٍ وَلاَ مَقَامٍ، إِلاَّ وَقَدْ أَقْرَأَنِيهَا رَسُولُ االله صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ وعَلَّمَنِي تَأْوِيلَهَا

113) ‘Ali (‘a) said:
Ask me about the Book of God, for I know when every single verse was revealed in the day or at night, in the valley, or in the mountains.97

قَالَ عَلِيٌّ عَلَيْهِ السَّلاَمُ: سَلُونِي عَنْ كِتَابِ االلهِ، فَإِنَّهُ لَيْسَ مِنْ آيَةٍ إِلاَّ وَقَدْ عَرَفْتُ بِلَيْلٍ نَزَلَـتْ أَمْ بِنَهَارٍ، فِي سَهْلٍ أَمْ فِي جَبَل

114) It is authentically reported that ‘Ali (‘a) said:
Ask me before you lose me. Would you not ask the one who knows man’s beginning and end his ancestry?98

بِالإِسْنَادِ، عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ أَنَّهُ كَانَ يَقُولُ: سَلُونِي قَبْلَ أَنْ تَفْقِدونِي. أَلاَ تَسْأَلونَ مَنْ عِنْدَهُ عِلْمُ الْمَنَايَا وَالْبَلاَيا وَالأَنْسَابِ؟

115) Amir Al-Mu’minin (‘a) said:
Ask me before I am taken away from you, for I know better what is in the sky and on earth.99

قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ: أَيُّهَا النَّاسُ! سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي. فَلَأَنَا بِطُرُقِ السَّـمَاءِ أَعْلَمُ مِنِّي بِطُرُقِ الأَرْض

116) Imam al-Ridha (‘a) reports from his ancestors that Imam Husayn (‘a) said, “Amir Al-Mu’minin (‘a) delivered a sermon in which he said:
Ask me about the Qur’an so that I may explain each verse as to when, where, and about what that verse was revealed.100

عَنِ الرِّضَا عَنْ آبَائِهِ عَلَيْهِمُ السَّلاَمُ قَالَ: قَالَ الْحُسَيْنُ عَلَيْهِ السَّلاَمُ: خَطَبَنَا أَمِيرُ الْمُؤْمِنِينَ صَلَواتُ االلهِ عَلَيهِ فَقَالَ: سَلُونِي عَنِ القُرْآنِ أُخْبِرْكُمْ عَنْ آياتِهِ فِيمَنْ نَزَلَتْ وَأَيْنَ نَزَلَت

117) ‘Umayr Ibn Abdullah said: From the pulpit at Kufah ‘Ali Ibn Abu Talib (‘a) delivered a sermon in which he said:
O people, before you lose me forever, ask me whatever you wish, for in my heart is contained the treasure of knowledge.101

قَالَ عُمَيْرُ بْنُ عَبْدِ االلهِ: خَطبَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلاَمُ عَلَىٰ مِنْبَرِ الْكُوفَةِ فَقَـالَ: أَيُّهَـا النَّاسُ! سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي. فَبَيْنَ الْجَنبينِ مِنِّي عِلْمٌ جَم

118) Amir Al-Mu’minin (‘a) said:
Ask me before I depart from this world, and I will answer everything, even about the Lofty Empyrean.102

عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلاَمُ وَهُوَ يَقُولُ: سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي! فَإِنِّي لاَ أُسْأَلُ عَنْ شَيْءٍ دُونَ الْعَرْشِ إِلاَّ أَخْبَرْتُ عَنْه

119) It is reported that Amir Al-Mu’minin (‘a) said:
Ask me before I depart [from this world]. By Him who split the seed and brought forth creation, I know the Torah better than those who follow it [the Jews]; I know the Gospel better than those who follow it [the Christians] and the Qur’an better than those who follow it [the Muslims].103

(فِي حَدِيثٍ) وَقَالَ [أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ]: سَلُونِي قَبلَ أَن تَفقِدُونِي. فَوَالَّذِي فَلَقَ الْحَبَّةَ وَبَرأَ النَّسَمَة، إنِّي لأَعلَمُ بِالتَّوَرَاةِ مِنْ أَهْلِ التَّوْرَاةِ. وَإِنِّي أَعلَمُ بِالإِنْجِيلِ مِن أَهْلِ الإِنْجِيـلِ. وَإِنِّـي لأَعْلَمُ بِالْقُرْآنِ مِنْ أَهْلِ الْقُرْآنِ

120) Aban reports from Salim who said: With many others, we were sitting in the mosque at Kufah when ‘Ali (‘a) said:
Before you lose me [forever] ask me about anything about the Book of God. There is not a single verse that was not recited to me by the Prophet (S) who also explained to me its exoteric and esoteric meanings.104

(قَالَ أَبَانُ عَنْ سُلَيْمٍ) قَالَ: جَلَسْتُ إِلَىٰ عَلِيٍّ عَلَيْهِ السَّلاَمُ بِالْكُوفَةِ فِي الْمَسْجِدَ وَالنَّاسُ حَوْلَـهُ فَقَالَ: سَلُونِي قَبلَ أَنْ تَفقِدُونِي. سَلُونِي عَن كِتَابِ االلهِ. فَوَااللهِ، مَا نَزَلَتْ آيَةٌ مِنْ كِتَابِ االلهِ إِلاَّ وَقَـدْ أَقْرَأَنِيهَا رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ وَعَلَّمَنِي تَأْوِيلَهَا

Even If All The Veils Are Removed, It Will Not Add Anything New To My Faith

121) Sa’id Ibn Musayyab reports that Amir Al-Mu’minin (‘a) said:
Ask me about the routes in the skies, for I know them better than the roads on earth. Even if the veils are raised nothing would be added to my certitude in faith.105

قَالَ سَعِيدُ بْنُ الْمُسَيَّبِ: فَلِهٰذَا كَانَ عَلِيٌّ عَلَيْهِ السَّلاَمُ يَقُولُ: سَلُونِي عَنْ طُرُقِ السَّـمَاوَاتِ، فَإِنِّي أَعْرَفُ بِهَا مِنْ طُرُقِ الأَرَضِينَ. وَلَوْ كُشِفَ الْغِطَاءُ مَا ازْدَدْتُ يَقِينا

122) The Commander of the Faithful and the Leader of the Monotheists (‘a) said:
Even if the veils are lifted, it will not add to the certitude.106

أَمِيرُ الْمُؤْمِنِينَ وَإِمَامُ الْمُوَحِّدِينَ عَلَيْهِ السَّلاَمُ قَالَ: لَوْ كُشِفَ لِيَ الْغِطَاءُ مَا ازْدَدْتُ يَقينا

The Sermon Throughout Which Imam ‘Ali Never Used The Basic Letter Alif

123) Ibn Abi’l-Hadid says that this sermon does not contain the letter Alif and many people relate that the Companions of the Prophet (S) were discussing as to which letter is the most important and frequently used. Everyone said that it is the letter Alif that is most frequently used. ‘Ali (‘a) who was in the gathering, rose and unfalteringly gave an unprecedented, extempore sermon without using the letter Alif throughout even once.107
The following is a translation of the famous sermon:

I praise the Lord Whose mercy is boundless and bounties are plentiful; Whose anger and wrath are superseded and subdues under His benevolence; Whose word is Perfect; Whose will is established and Whose order prevails. I praise him who acknowledges His sovereignty and unicity and worships Him in all humility and utter submission and thus attains salvation from his sins. Whoever acknowledges His unique oneness deserves to be praised. Fearing the grossness of his sins, terrified he seeks asylum in Him, hoping to be redeemed. The day when he leaves behind his kin, He becomes his Redeemer. From Him, we seek help, guidance, and direction. We believe in Him and in Him, we lay our trust. I do hereby declare that He is Pure and the Apex of all certitude. Like the people of faith and certitude, I too believe in His Unique Oneness. My belief in His Unicity like a devotee who believes that He has no partners in enforcing His law and order; Who has no helpers in the ultimate nor does He consult anyone or seek assistance from anyone. Pure, Chaste, and absolutely independent is He.108

قَالَ ابْنُ أَبِي الْحَدِيدِ: وَهِيَ خُطْبَةٌ خَالِيَةٌ مِنْ حَرْفِ الأَلِفِ، رَوَاهَا كَثِيرٌ مِنَ النَّاسِ لَهُ عَلَيْهِ السَّلاَمُ قَالُوا: تَذَاكَرَ قَوْمٌ مِنْ أَصْحَابِ رَسُولِ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ أَيَّ حُرُوفِ الْهِجَاءِ أَدْخَلَ فِي الْكَـلاَمِ فَأَجْمَعُوا عَلَىٰ الأَلِفِ.

فَقَالَ عَلِيٌّ عَلَيْهِ السَّلاَمُ [مُرْتَجِلاً مِنْ غَيْرِ سَابِقِ فِكْرٍ وَلاَ تَقَدُّمِ رِوَايَةٍ]: حَمِـدْتُ مَنْ عَظُمَتْ مِنَّتُهُ، وَسَبَغَتْ نِعْمَتُهُ، وَسَبَقَتْ غَضَبَهُ رَحْمَتُهُ، وَتَمَّتْ كَلَمَتُهُ، وَنَفَذَتْ مَشيئَتُهُ، وَبَلَغَـتْ قَضِيَّتُهُ. حَمِدْتُهُ حَمْدَ مُقِرٍّ بِرُبُوبِيَّتِه، مُتَخَضَّع لِعُبُوديَّتِهِ، مَتَنَصِّلٍ مِنْ خَطِيئَتِـهِ، مُعْتَـرِفٍ بِتَوْحِيـدِهِ، مُسْتَعِيذٍ مِنْ وَعِيدِهِ، مُؤَمِّلٍ مِنْهُ مَغْفِرَةً تُنْجِيهِ يَوْمَ يُشْغَلُ عَنْ فَصِيلَتِهِ وَبَنيهِ.

وَنَسْـتَعينُهُ وَنَسْتَرْشِـدُهُ وَنَسْتَهْدِيهِ، وَنُؤْمِنُ بِهِ، وَنَتَوَكَّلُ عَلَيْهِ. وَشَهِدْتُ لَهُ شُهُودَ مُخْلِصٍ مُوقِنٍ، وَفَرَّدْتُهُ تَفْرِيدَ مُؤْمِنٍ مُتَيَقِّنٍ، وَوَحَّدْتُهُ تَوْحِيدَ عَبْدٍ مُذْعِنٍ. [بِأَنّهُ] لَيْسَ لَهُ شَرِيكٌ فِي مُلْكِهِ، وَلَمْ يَكُنْ لَهُ وَلِيٌّ فِي صُنْعِهِ. جَلَّ عَنْ مُشِيرٍ وَوَزِيرٍ، وَعَنْ عَوْنِ مُعِينٍ وَنَصِيرٍ وَنَظِير...

The Sermon Throughout Which Imam ‘Ali Never Used The Alphabets Containing ‘Nuqtah’ [Dot]

124) Translation of the Sermon without a Nuqtah:

God alone is worthy of all praise and to Him belongs the most firm and beatific praise. Most elated and elevated of all praises relate to Him. To the One, the Unique, the chaste, and Self Sufficient One, belongs the best and chastest of all praises. He is neither begotten nor does He beget. Know that He exists eternally. Peerless is He, whose command could never be circumvented. There is none, other than Him, that deserves to be worshipped. He is the Just Ruler, the Most Wise, the Loving and Merciful Lord. He is the chastest, He is the Purifier. His orders are praiseworthy and fit to be obeyed. Cherished is His Mercy. He taught you His word and showed you His Marks and Signs. He furnished His Guidelines and notified that which is permissible and that which is prohibited. He placed the burden of Prophethood on the shoulders of Muhammad (S), the most beloved of God. He conferred leadership and veneration and made him the Guide to the Rightful Path and made him chaste, which is counted among the purest from Adam’s progeny. He is the one whose star is the brightest and he is steadfast and unrelenting; whose branch is fresh and the most effulgent, that is most true to its covenant, beloved of the young and old. O God, to You, belong all praise; You are the Ultimate Authority, the Sovereign Ruler. None besides Him is worthy of worship. His patience and forbearance are vaster than the patience and forbearance of anyone else. His command is superior to and overwhelming the commands of others. His Knowledge and Wisdom is superior to the knowledge and wisdom of others.109

وَمِنْ خُطْبَةٍ لَهُ عَلَيْهِ السَّلاَمُ خَالِيَةٍ مِنَ النُّقَطِ:

اَلْحَمْدُ لِلَّهِ أَهْلِ الْحَمْدِ وَمَأْوَاهُ. وَلَهُ أَوْكَدُ الْحَمْدِ وَأَحْلاَهُ، وَأَسْعَدُ الْحَمْدِ وَأَسْرَاهُ، وَأَطهَرُ الْحَمْـدِ وَأَسْماهُ، وَأَكْرَمُ الْحَمْدِ وَأَوْلاَهُ؛ الوَاحِدِ الأَحَدِ الصَّمَدِ، لاَ وَالِدَ لَهُ وَلاَ وَلَدَ.

… أَلاَ لَهُ الأَوَّلُ، لاَ مُعَادِلَ لَهُ، وَلاَ رَادَّ لِحُكْمِهِ. لاَ إِلٰهَ إِلاَّ هُوَ الْمَلِكُ السَّلاَمُ، الْمُصَوِّرُ الْعَلاَّمُ، الْحَـاكِمُ الْـوَدُودُ، الْمُطَهَّـرُ الطَّاهِرُ، الْمَحْمُودُ أَمْرُهُ، الْمَعْمُورُ حَرَمُهُ، الْمَأْمُولُ كَرَمُهُ. عَلَّمَكُمْ كَلاَمَهُ، وَأَرَاكُمْ أَعْلاَمَهُ، وَحَصَّلَ لَكُمْ أَحْكامَهُ، وَحَلَّلَ حَلاَلَهُ، وَحَرَّمَ حَرامَهُ، وَحَمَّلَ مُحَمَّداً الرِّسالَةَ. رَسُـولُهُ الْمُكَـرَّمُ، الْمُسَـوَّدُ الْمُسَـدَّدُ، الطُّهْـرُ الْمُطَهَّرُ: أَطْهَرُ وُلْدِ آدَمَ مَوْلُوداً، وَأَسْطَعُهُمْ سُعُوداً، وَأَطْوَلُهُمْ عَمُوداً، وَأَرْواهُم عُوداً، وَأَصَحُّهُمْ عُهوداً، وأَكْرَمُهُمْ مُرْداً وَكُهُولاً. اللَّهُمَّ لَكَ الْحَمْدُ وَدَوامُهُ، وَالْمُلْكُ وَكَمالُـهُ، لاَ إِلٰهَ إِلاَّ هُوَ، وَسِعَ كُلَّ حِلْمٍ حِلْمُهُ، وَسَدَّدَ كُلَّ حُكْمٍ حُكْمُهُ، وَحَدَرَ كُلَّ عِلْم عِلْمُه

‘Ali Is The Best Jurist Amongst You

125) The Prophet (S) said:
The decision ‘Ali Ibn Abu Talib rendered between two of you is also the decision of Allah the Majestic.110

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: لَقَدْ قَضَىٰ عَلِيُّ بْنُ أَبِي طَالِبٍ بَيْنَكُمَا بِقَضَـاءِ االلهِ عَـزَّ وَجل

126) The Prophet (S) said:
Amongst you, the best judge is Ali.111

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: أَقْضَاكُمْ عَلِي

127) The Prophet (S) said:
Amongst men, the most learned jurisprudent is Ali.112

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: عَلِيٌّ أَعْلَمُ النَّاسِ بِفَصْلِ الْقَضَاءِ.

128) The Prophet (S) said:
Amongst my followers, after me, the most learned in jurisprudence and my precedents is ‘Ali Ibn Abu Talib.113

بِالإِسْنَادِ، قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: أَعْلَمُ أُمَّتِي بِالسُّنَةِ وَالقَضَاءِ بَعْدِي عَلِيُّ بْنُ أَبِي طَالِبٍ.

129) Ibn Abbas reports that the Prophet (S) said:
‘‘Ali Ibn Abu Talib is the most learned among my followers. After me, he is the best person to resolve all disputes.114

بِالإِسْنَادِ، عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: عَلِيُّ بْنُ أَبِي طَالِبٍ أَعْلَـمُ أُمَّتِي، وَأَقْضَاهُمْ فِيمَا اخْتَلَفُوا فِيهِ مِنْ بَعْدِي

130) ‘Ali (‘a) said:
When the Prophet (S) sent me to Yemen, I said, ‘I am still young.’ The Prophet (S) passed his hand over my chest and prayed, ‘O God, guide his heart and establish his word.’ From that time all my judgments were upheld [by the Prophet (S) ].115

قَالَ عِلِيٌّ عَلَيْهِ السَّلاَمُ: بَعَثَنِي النَّبِيُّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ إِلَىٰ الْيَمَنِ، فَقُلْتُ: «يَا رَسُـولَ االلهِ! إِنِّي حَدِيثُ السِّنِّ.» قَالَ: فَوَضَعَ يَدَهُ عَلَىٰ صَدْرِي وَقَالَ: «إِذْهَبْ، فَإِنَّ االلهَ سَيُثَبِّتُ لِسَانَكَ وَيَهْدِي قَلْبَكَ.» قَالَ: فَمَا شَكَكْتُ فِي قَضَاءٍ بَيْنَ خَصْمَيْنِ قَامَا بَيْنَ يَدَيَّ بَعْدُ.

131) ‘Ali (‘a) said:
When the Prophet (S) sent me to Yemen, I said, ‘I am still young and I am inexperienced in the matter of delivering judgments to resolve their [the Yemenites] disputes.’ The Prophet (S) passed his hand over my chest and prayed, ‘O God, guide his heart and establish his word.’ From that time none of my judgments were reversed [by the Prophet (S)].116

بِالإِسْنَادِ عَنْ عَلِيٍّ عَلَيْهِ السَّلاَمُ قَالَ: بَعَثَنِي رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ إِلَىٰ الْيَمَنِ، فقُلتُ: «يَا رسولَ االلهِ! تَبْعَثُنِي وَأَنَا شَابٌّ أَقْضِي بَيْنَهُم وَلاَ أَدْرِي بِالقَضَاءِ؟» قَالَ: فَضَرَبَ بِيَدِهِ فِي صَدْرِي ثُمَّ قَالَ: «اللَّهُمَّ! إِهْدِ قَلْبَهُ وَثَبِّتْ لِسانَهُ.» قَالَ: فَمَا شَكَكْتُ بَعْدُ فِي قَضَاءٍ بَيْنَ اثْنَيْنِ.

Ali’s Steadfastness

132) ‘Ali (‘a) said:
Never did I hesitate to fight the unjust and the misguided.117

عَنْ عَلِيٍّ عَلَيْهِ السَّلاَمُ: وَلَعَمْرِي، مَا عَلَيَّ مِنْ قِتَالِ مَنْ خَالَفَ الْحَقَّ وَخَابَطَ الْغَيَّ مِنِ إِدِّهَانٍ، وَلاَ إِيهَان

133) The Prophet (S) said:
Do not dispute with Ali, for he is not given to flattery in the matter of God.118

عَنْ رَسُولِ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: لاَ تَشْكُوا عَلِيّاً، فَوَااللهِ إِنَّهُ لأَخْشَنُ فِي ذَاتِ االلهِ

134) The Prophet (S) said:
‘Ali is the pillar of Islam. He is the one who draws his sword for the sake of Islam.119

وَقَالَ [النَّبِيُّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ]: عَلِيٌّ عَمُودُ الدِّينِ. وَقَالَ: هٰذَا هُوَ الَّذِي يَضْرِبُ النَّاسَ بِالسَّيْفِ عَلَىٰ الْحَقِّ بَعْدِي.

The Case Of Five Different Types Of Punishments To Five Persons For A Single Offence

135) Al-Asbagh Ibn Nubatah narrates:
Five persons were arrested on charges of adultery and brought before ‘Umar who ordered all of them to be stoned to death. ‘Ali (‘a) who was then present in the assembly protested that the judgment was illegal. ‘Umar asked ‘Ali (‘a) to decide the matter. ‘Ali (‘a) ordered one of them to be executed, another to be stoned to death, a third to be flogged, the fourth to suffer half the penalty, and the fifth to be admonished and let off.

This decision surprised ‘Umar and the rest of the gathering. ‘Umar asked, “How come you imposed different sentences in respect of a single offense?”

‘Ali (‘a) replied, “The first one was a Dhimmi (a non-Muslim enjoying the protection of the Muslim government) and by committing the offense he lost the protection given to a Dhimmi and thus became liable to be executed.

The second was a married man and the punishment for adultery by a married man is to be stoned to death.

The third was a bachelor and his punishment is to be whipped. The fourth was a bondsman and therefore he was to suffer only half the penalty.

The last one was an insane person and is exempted from any punishment.”120

بِالإِسْنَادِ، عَنِ الأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: أُتِيَ عُمَرُ بِخَمْسَةِ نَفَرٍ أُخِذُوا فِي الزِّنَا، فَأَمَرَ أَنْ يُقَامَ عَلَـىٰ كُلِّ وَاحِدٍ مِنْهُمُ الْحَدَّ. وَكَانَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ حَاضِراً فَقَـالَ: «يَـا عُمَـرُ! لَـيْسَ هٰـذَا حُكْمَهُمْ؟!» قَالَ عُمَرُ: «فَأَقِمْ أَنْتَ الْحَدَّ عَلَيْهِمْ.» فَقَدَّمَ عَلَيْهِ السَّلاَمُ وَاحِداً مِنْهُمْ فَضَرَبَ عُنُقَهُ. وَقَدَّمَ الآخَرَ فَرَجَمَهُ. وَقَدَّمَ الثَّالِثَ فَضَرَبَهُ الْحَدَّ. وَقَدَّمَ الرَّابِعَ فَضَرَبَهُ نِصْفَ الْحَدِّ. وَقَدَّمَ الْخَـامِسَ فَعَـزَّرَهُ. فَتَحَيَّرَ عُمَرُ، وَتَعَجَّبَ النَّاسُ مِنْ فِعْلِهِ.

فَقَالَ عُمَرُ: «يَا أبَا الْحَسَنِ! خَمْسَةُ نَفَر فِي قِصَّةٍ وَاحِدَةٍ، أقَمْتَ عَلَيْهِمْ خَمْسَةَ حُدُودٍ لَيسَ شَيءٌ مِنْهَا يُشْبِهُ الآخَرَ؟!» فقَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّـلاَمُ: «أَمَّـا الأَوَّلُ فَكَانَ ذِمِّيّاً فَخَرَجَ عَنْ ذِمَّتِهِ، لَمْ يَكُنْ لَهُ حَدٌّ إِلاَّ السَّيْفُ. وَأَمَّا الثَّانِي فَرَجُلٌ مُحْصَنٌ؛ كَـانَ حَـدَّهُ الرَّجْمُ. وَأَمَّا الثَّالِثُ فَغَيْرُ مُحْصَنٍ، حَدُّهُ الْجَلْدُ. وَأَمَّا الرَّابِعُ فَعَبْدٌ ضَرَبْناهُ نِصْفَ الْحَدِّ. وَأَمَّا الْخَامِسُ مَجْنونٌ مَغْلُوبٌ عَلَىٰ عَقْلِهِ.»

The Case Of Two Women And A Male And Female Child

136) Jabir Ju’fi reports from Tamim Ibn Asad who said: Two women were brought before ‘Umar to decide their quarrel over a male and female infant, each claiming that the male child belonged to her. ‘Umar asked ‘Ali (‘a) to come to his rescue in solving this strange case. ‘Ali (‘a) heard both the women in detail.

On their persistence in their respective stands, ‘Ali (‘a) asked two bottles of identical weight to be brought. He asked the two women to fill the bottles with their milk. He then asked the bottles to be weighed. One bottle weighed more than the other. ‘Ali (‘a) said, ‘Indeed, the woman whose milk is heavier than that of the other woman is the mother of the male child and the woman whose milk is lighter in weight is the mother of the girl.’ ‘Umar asked about the logic behind the decision. ‘Ali (‘a), “Don’t you recollect that God has given to man twice the share of a woman?”121

عَنْ جَابِرٍ الْجُعْفِيِّ، عَنْ تَمِيمِ بْنِ خُزَامٍ الأَسَدِيِّ أَنَّهُ دُفِعَ إِلَىٰ عُمَرَ مُنَازَعَةُ جَارِيَتَيْنِ تَنازَعَتَا فِـي ابْنٍ وَبِنْتٍ. فَقَالَ: «أَيْنَ أَبُو الْحَسَنِ مُفَرِّجُ الْكُرَبِ؟» فَدُعِيَ لَهُ بِهِ، فَقَصَّ عَلَيْهِ الْقِصَّةَ. فَدَعَا بِقَارُورَتَيْنِ فَوَزَنَهُما. ثُمَّ أَمَرَ كُلَّ وَاحِدَةٍ فَحَلَبَتْ فِي قَارُورَةٍ، وَوَزَنَ الْقَارُورَتَيْنِ فَرَجَحَتْ إِحْدَاهُمَا عَلَىٰ الأُخْرَىٰ فَقَالَ: «الاِبْنُ لِلَّتِي لَبَنُهَا أَرْجَحُ، وَالْبِنْتُ لِلَّتِي لَبَنُهَا أَخَفُّ.» فَقَالَ عُمَرُ: «مِنْ أَيْنَ قُلْتُ ذٰلِكَ يَا أَبَـا الْحَسَنِ؟» فَقَالَعَلَيْهِ السَّلاَمُ: «لأَنَّ االلهَ جَعَلَ لِلذَّكَرِ مِثْلَ حَظِّ الأُنْثَيَيْنِ.»

Two Women Claiming A Male Child

137) Two women quarreled over a male child, each claiming the child to be her son. ‘Umar sent for ‘Ali (‘a) and requested him to solve the strange problem. ‘Ali (‘a) tried to persuade the women to come out with the truth. He reminded them of the punishment for false testimony in this world and the next. When neither of the women yielded, ‘Ali (‘a) said, ‘Now, I have no option but to send for my sword.’

The woman asked, ‘What would you do with a sword?’ ‘Ali (‘a) replied, ‘It is but proper that I do justice by cutting the baby into two halves and give one half to each of you.’ One of the women said, ‘Sir, I made a mistake. The child is not mine but belongs to my rival. I relinquish my claim.’ ‘Ali (‘a) praised the Lord and said, ‘The child belongs to you. As the mother of the child, you could not bear to see the child being harmed. The other woman had no such feeling because she was not the mother of the child.’

Upon this, the other woman admitted she was not the mother of the child. ‘Umar was very pleased with the outcome and blessed and prayed for ‘Ali (‘a). 122

وَرُوِيَ أَنَّ امْرَأتَيْنِ تَنازَعَتَـا عَلَىٰ عَهْدِ عُمَرَ فِي طِفْـلٍ ادَّعَتْهُ كُلُّ وَاحِدَةٍ مِنْهُمَا وَلَداً لَهَا بِغَيْرِ بَيِّنَةٍ وَلَمْ يُنَازِعْهُمَـا فِيهِ غَيْرُهُمَا. فَالْتَبَسَ الْحُكْمُ فِي ذٰلِكَ عَلَىٰ عُمَرَ، وَفَزِعَ فِيهِ إِلَىٰ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ. فَاسْتَدْعَىٰ الْمَرْأَتَيْنِ وَوَعَظَهُمَا وَخَوَّفَهُمَا، فَأَقَامَتَا عَلَىٰ التَّنَازُعِ وَالاِخْتِلاَفِ. فقَالَ عَلَيْهِ السَّـلاَمُ عِنْدَ تَمَادِيهِمَا فِي النِّزَاعِ: «إِيْتُونِي بِمِنْشَارٍ!» فَقَالَتِ الْمَرْأَتَانِ: «مَا تَصْنعُ؟»

فَقَالَ: «أَقُـدُّهُ نِصْـفَيْنِ؛ لِكُلِّ وَاحِدَةٍ مِنْكُمَا نِصْفُهُ.» فَسَكَتَتْ إِحْدَاهُمَا، وَقَالَتِ الأَخْرَىٰ: «االلهَ االلهَ يَا أَبَا الْحَسَنِ! إنْ كَـانَ لاَ بُدَّ مِنْ ذٰلِكَ فَقَدْ سَمَحْتُ بِهِ لَهَا.» فَقَالَ: «االلهُ أكبَرُ! هٰذَا ابْنُكِ دُونَها. وَلَوْ كَانَ ابْنَهَا لَرَقَّتْ عَلَيْـهِ واَشْفَقَتْ.» فَاعْتَرَفَتِ الْمَرأةُ الأَخْرَىٰ بِأَنَّ الْحَقَّ مَعَ صَاحِبَتِها وَالْوَلَدَ لَهَا دُونَها. فَسُرِيَ عَنْ عُمَرَ وَدَعَا لأَمِير الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ بِمَا فَرَّجَ عَنْهُ فِي الْقَضَاءِ.

The Case Of The Two Cheats

138) Hanash Ibn Mu’tamir reports:
Two men entrusted one hundred Dinars with a Hashemite woman, stipulating that she should deliver the amount only if the two of them came together to claim it and that at no cost should she give the amount if only one of them came to claim it. After about a year, one of them came and claimed the amount stating that his friend was dead. The woman refused to give the money stating that as per the stipulation both have to come together and receive the money. The man argued that in view of the death of one of them, the stipulation did not stand anymore and that it was unreasonable and unjust to demand the production of a dead person.

Cornered by the persistent demand and arguments, the woman delivered the amount. A year later, the second man came and demanded the amount. The woman replied, ‘Your friend had forced me to give the money stating that you were dead. How can I now pay you again?’ The man said, ‘You should not have paid the money to him when he came alone, particularly when we had stipulated that the money should be paid only if the two of us came together. You should at least have insisted on the proof of my alleged death like I am doing now.’

The man produced evidence of his friend’s death. He took the woman to ‘Umar and wanted him to punish her for breach of trust. ‘Umar asked the woman, ‘Did you receive the money in trust on the stipulation alleged by this man?’ The woman got frightened and said, ‘I beseech you not to judge this case. Instead, ask ‘Ali (‘a) to decide the matter.’ ‘Umar sent for ‘Ali (‘a) who heard the entire dispute.

He realized that the two men had played fraud on the woman. However, he asked the man to fear God and tell the truth. The man persisted in his demand. Then ‘Ali (‘a) said, ‘Is it not true that you stipulated that the amount should be paid only if both of you came together?’ The man replied in the affirmative. ‘Ali (‘a) said, ‘Then go and bring your friend. We shall then pay you the amount.’ Hearing this, ‘Umar praised the Lord and thanked ‘Ali (‘a) saying, ‘O Lord! Let ‘Umar not survive a day without ‘Ali (‘a).’123

بِالإِسْنَادِ، عَنْ حَنَشِ بْنِ الْمُعْتَمِرِ قَالَ: إِنَّ رَجُلَيْنِ أَتَيَا امْرَأَةً مِنْ قُرَيْشٍ فَاسْتَوْدَعَاهَا مِائَةَ دِينَـارٍ وَقَالاَ: «لاَ تَدْفَعِيهَا إِلَىٰ أَحَدٍ مِنَّا دُونَ صَاحِبِهِ حَتَّىٰ نَجْتَمِعَ.» فَلَبِثَا حَوْلاً، ثُمَّ جَاءَ أَحَدُهُمَا إِلَيْهَا وَقَالَ:«إِنَّ صَاحِبِي قَدْ مَاتَ. فَادْفَعِي إِلَيَّ الدَّنَانِيرَ.» فَأَبَتْ، فَثَقِلَ عَلَيْها بِأَهْلِهَا، فَلَمْ يَزَالُوا بِهَا حَتَّىٰ دَفَعَتْهَـا إِلَيْهِ. ثُمَّ لَبِثَتْ حَوْلاً آخَرَ، فَجَاءَ الآخَرُ فَقَالَ: «إِدْفَعِي إِلَيَّ الدَّنَانِيرَ.»

فَقَالَتْ: «إِنَّ صَـاحِبَكَ جَـاءَنِي وَزَعَمَ أَنَّكَ قَدْ مِتَّ، فَدَفَعْتُهَا إِلَيْهِ.» فَاخْتَصَمَا إِلَىٰ عُمَرَ، فَأرادَ أَنْ يَقْضِيَ عَلَيْهَا. وَقَالَ لَهَا: «مَا أَرَاكِ إِلاَّ ضَامِنَةً.» فَقَالَتْ: «أُنْشِدُكَ االلهَ أَنْ تَقْضِيَ بَيْنَنا، وَارْفَعْنا إِلَىٰ عَلِيِّ بْنِ أَبِي طَالِبٍ.» فَرَفَعَها إِلَـىٰ عَلِـيٍّ، وَعَرَفَ أَنَّهُمَا قَدْ مَكَرَا بِها. فَقَالَ: «أَلَيْسَ قُلْتُمَا: لاَ تَدْفَعِيهَا إِلَىٰ وَاحِدٍ مِنَّا دُونَ صَـاحِبِهِ؟!» قَـالَ«بَلَىٰ.» قَالَ: «فَإِنَّ مَالَكَ عِنْدَنَا. إِذْهَبْ فَجِىءْ بِصَاحِبِكَ حَتَّىٰ نَدْفَعَهَا إِلَيْكُمَا.» فَبَلَغَ ذٰلِـكَ عُمَـرَ، فَقَالَ: «لاَ أَبْقانِيَ االلهُ بَعْدَ ابْنِ أَبِي طَالِبٍ.»

C) Worship Of Ali

Ali’s Devotion To God

139) ‘Ali (‘a) said:
I worshipped God five years before anyone in this community prayed.124

قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ: عَبَدْتُ االلهَ قَبْلَ أَنْ يَعْبُدَهُ أَحَدٌ مِنْ هٰذِهِ الأُمَّةِ خَمْسَ سِنينَ أَوْ سَبْعَ سِنين

140) ‘Ali (‘a) said:
I worshipped God along with the Prophet (S) seven years before anyone in this community prayed.125

قَالَ عَلِيٌّ عَلَيْهِ السَّلاَمُ: عَبَدْتُ االلهَ مَعَ رَسُولِ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ سَبْعَ سِنينَ قَبْلَ أَنْ يَعْبُدَهُ أَحَدٌ مِنْ هٰذِه الأُمَّةِ.

141) Abdullah Ibn Hudhayl reports that ‘Ali (‘a) said:
There was a time when none in this community other than me prayed to God apart from the Prophet (S). I have been worshipping Allah nine years before anyone else did.126

بِالإِسْنَادِ، عَنْ عَبْدِ االلهِ بْنِ أَبِي الْهُذَيْلِ، عَنْ عَلِيٍّ عَلَيْهِ السَّلاَمُ قَالَ: مَا أَعْرِفُ أَحَداً مِنْ هٰـذِهِ الأُمَّةِ عَبَدَ االلهَ بَعْدَ نَبِيِّنا غَيْري. عَبَدْتُ االلهَ قَبْلَ أَنْ يَعْبُدَهُ أَحَدٌ مِنْ هٰذِهِ الأُمَّةِ تِسْعَ سِنينَ.

142) Jabir reports from Abdullah Ibn Yahya that ‘Ali (‘a) said:
I prayed with the Prophet (S) three years before any other person prayed.127

عَنْ جَابِرٍ عَنْ عَبْدِ االلهِ بْنِ يَحْيَىٰ، عَنْ عَلِيٍّ عَلَيْهِ السَّلاَمُ قَالَ: صَلَّيْتُ مَعَ النَّبِيِّ صَلَّىٰ االلهُ عَلَيْـهِ وَآلِهِ ثَلاَثَ سِنينَ قَبْلَ أَنْ يُصَلِّي مَعَهُ أَحَدٌ.

143) It is reported that Imam al-Sadiq (‘a) said: In his prostration, ‘Ali (‘a) used to say:
Have mercy upon my humiliation in Your presence, my imploration to You, and my loneliness in the midst of people. Make me find entertainment through You only, O All-generous.128

[فِي حَدِيثٍ] عَنْ أَبِي عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ قَالَ:...وَكَانَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ يَقُـولُ وَهُوَ ساجِدٌ: «إِرْحَمْ ذُلِّي بَيْنَ يَدَيْكَ، وَتَضَرُّعي إلَيْكَ، وَوَحْشَتِي مِنَ النَّاسِ. وَآنِسْـنِي بِـكَ يَـا كَرِيـمُ.»

144) Al-Asbagh Ibn Nubatah is authentically reported that it is reported that after the Prophet (S), it was ‘Ali (‘a) who prostrated in thanksgiving, and he was the first among the community to place his cheek on earth [in prostration].129

وَكَانَ عَلِيٌّ صَلَواتُ االلهِ عَلَيْهِ أَوَّلَ مَنْ سَجَدَ اللهِ شُكْراً، وَأَوَّلَ مَنْ وَضَعَ وَجْهَهُ عَلَىٰ الأَرْضِ بَعْدَ سَجْدَتِهِ مِنْ هٰذِهِ الأُمَّةِ بَعْدَ رَسُولِ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ...

145) Al-Asbagh Ibn Nubatah is authentically reported to have said that Imam ‘Ali Amir al-Mu’minin (‘a) used to say this supplication while prostrating himself:
I implore You, oh my Master, just like the imploration of a humble slave to his master. I beseech You, the beseeching of one who knows for sure that You give and nothing of what You have in possession will ever decrease. I implore for Your forgiveness just like the imploration of one who knows for sure that none can forgive sins save You. I put my trust in you just like the entrusting of one who knows for sure that You have power over all things.130

بِالإِسْنَادِ، عَنْ الأَصْبَغ بْنِ نُبَاتَةَ قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ يَقُـولُ فِـي سُـجُودِهِ: فَأُنَاجِيكَ يَا سَيِّدِي كَمَا يُناجِي الْعَبْدُ الذَّلِيلُ مَوْلاَهُ. وَأَطْلُبُ إِلَيْكَ طَلَبَ مَنْ يَعْلَمُ أَنَّـكَ تُعْطِـي وَلاَ يَنْقُصُ مِمَّا عِنْدَكَ شَيءٌ. وَأَسْتَغْفِرُكَ اسْتِغْفارَ مَنْ يَعْلَمُ أَنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ. وَأَتَوَكَّلُ عَلَيْـكَ تَوَكُّلَ مَنْ يَعْلَمُ أَنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ.

146) Imam al-Sadiq (a) said:
While in prostration, ‘Ali’s (a) condition seemed like how a fragile camel sits.131

بِالإِسْنَادِ، عن أبی عبد اللہ علیہ السلام قال: کانَ عَلِيٌّ صَلَواتُ اللہِ عَلَیْہ إذا سَجَدَ یَتَخَوَّیٰ کَمٰا یَتَخَوَّیٰ الْبَعیرُ الضّامِرُ.

147) It is in the sayings of ‘Ali (‘a) that in his prayer he said:
It is enough honor and a matter of pride that I am your devoted servant and that You are my Lord. You are to me a beloved, make me deserving of Your love.132

فَقَالَ [عَلِيٌّ عَلَيهِ السَّلاَمُ]: إِلٰهِي، كَفَىٰ بِي عِزّاً أَنْ أَكُونَ لَكَ عَبْداً، وَكَفَىٰ بِي فَخْراً أَنْ تَكُونَ لِي رَبّاً. أَنْتَ كَمَا أُحِبُّ، فَاجْعَلْنِي كَمَا تُحِبُّ.

148) ‘Ali (‘a) said:
O, people! I would never compel you to pray if I myself had not performed the prayers and I would not ask you to shun sins before I myself did so.133

عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ: أَيُّهَا النَّاسُ! إِنِّي -وَااللهِ- مَا أَحُثُّكُمْ عَلَىٰ طَاعَةٍ إِلاَّ وَسَبَقْتُكُمْ إِلَيْهَا، وَلاَ أَنْهَاكُمْ عَنْ مَعْصِيَةٍ إِلاَّ وَأَتَنَاهَىٰ قَبْلَكُمْ عَنْهَا.

Ali; The First To Pray

149) Ibn Abbas reports that the Prophet (S) said:
The first to pray with me was ‘Ali Ibn Abu Talib.134

عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: أَوَّلُ مَنْ صَلَّىٰ مَعِي عَلِيُّ بْـنُ أَبِـي طَالِبٍ.

150) About ‘Ali (‘a), the Prophet (S) said:
This [Ali] is the first to confess and declare his faith in me and [he is] the [first] one to pray with me.135

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ لِعَلِيٍّ عَلَيْهِ السَّلاَمُ: هٰذَا أَوَّلُ مَنْ آمَنَ بِي، وَصَدَّقَنِي، وَصَلَّىٰ مَعِي.

151) Zayd Ibn Arqam reported that ‘Ali (‘a) was the first to pray with the Prophet (S). 136

عَنْ زَيْدِ بْنِ أَرْقَمَ أَنَّهُ قَالَ: أَوَّلُ مَنْ صَلَّىٰ مَعَ رَسُولِ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ عَلِيُّ بْنُ أَبِي طَالِبٍ.

152) Salamah Ibn Kuhayl reports that he heard Habbah al-Arani say that ‘Ali (‘a) said:
I am the first person who prayed with the Prophet (S).137

عَنْ سَلَمَةَ بْنِ كُهَيْلٍ قَالَ: سَمِعْتُ حَبَّةَ الْعَرَنِيَّ قَالَ: سَمِعْتُ عَلِيّاً يَقُولُ: أَنَا أَوَّلُ مَنْ صَلَّىٰ مَعَ رَسُولِ االله صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ.

Ali’s Ritual Purification And Prayer

153) Imam al-Sadiq (‘a) said:
‘Ali (‘a) was sitting with his son Muhammad (Ibn al-Hanafiyyah) when he asked him to fetch some water. He washed his hands and said, ‘Praised be the Lord who made water pure and a purifier and not contaminated.’ Then he said, ‘O Lord! Keep me purified bless me with chastity, protect my dignity [by concealing the sins of flesh], and forbid for me the fire [of hell].’

He rinsed his mouth and said, ‘O Lord, let my tongue ever repeat Your Glorious names and count me among those with whom You are pleased.’

He then inhaled water for ritual purification of his nose and said, ‘Forbid not the fragrance of heaven for me and hold me among those who are anointed with the fragrance of Paradise.’

When he washed his face, he said, ‘O Lord, make my face effulgent on the Day of Darkness and on the day when faces shine! Do not darken my face.’

He poured water on the right arm and said, ‘Give into my right hand the Book [of Deeds].’

He washed his left arm and said, ‘O Lord, let not the Book [of Deeds] be given to my left hand and let not my arms be tied behind my neck [like a convict]. I seek Your protection from Hellfire.’

He touched the top of his head with the fingers of his right hand and said, ‘Shower upon me Your grace, mercy, and benevolence.’

He then touched his feet with his fingers and said, ‘O Lord, strengthen my feet on the day when the feet falter and make people stumble. Let my struggle and efforts be only to seek Your pleasure. Let every action of mine earn me Your Grace.’

He looked at Muhammad and said, “Whoever imitates me and repeats what I said, shall find an angel for every drop of water that falls during his ablution, glorifying and praising the Lord saying, ‘Great is Allah other than whom there is no god.’ The reward for all this will be written to the credit of the devoted worshipper.’138

بِالإِسْنَادِ، عَنْ أَبِي عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ قَالَ: بَيْنَا أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ قَاعِدٌ، وَمَعَهُ ابْنُـهُ مُحَمَّدٌ، إِذْ قَالَ: «يَا مُحَمَّدُ! إِيتِنِي بِإِنَاءٍ مِنْ مَاءٍ.» فَأَتاهُ بِهِ، فَصَبَّهُ بِيَدِهِ الْيُمْنَىٰ عَلَىٰ يَدِهِ الْيُسْرَىٰ،

ثُـمَّ قَالَ: «الْحَمْدُ اللهِ الَّذِي جَعَلَ الْمَاءَ طَهوراً، وَلَمْ يَجْعَلْهُ نَجِساً.»

ثُمَّ اسْتَنْجَىٰ فَقَالَ: «اللَّهُمَّ، حَصِّـنْ فَرْجِي وَأَعِفَّهُ، وَاسْتُرْ عَوْرَتِي وَحَرِّمْهَا عَلَىٰ النَّارِ.»

ثُمَّ اسْتَنْشَقَ فَقَالَ: «اللَّهُمَّ، لاَ تُحَرِّمْ عَلَيَّ رِيـحَ الْجَنَّةِ، وَاجْعَلْنِي مِمَّنْ يَشَمُّ رِيـحَها وَطِيبَهَا وَرَيْحَانَهَا.»

ثُمَّ تَمَضْمَضَ فَقَالَ: «اللَّهُمَّ، أَنْطِقْ لِسَـانِي بِذِكْرِكَ، وَاجْعَلْنِي مِمَّنْ تَرْضَىٰ عَنْهُ.»

ثُمَّ غَسَلَ وَجْهَهُ فَقَالَ: «اللَّهُمَّ، بَيِّضْ وَجْهِي يَوْمَ تَسْوَدُّ [فِيهِ] الْوُجُوهُ، وَلاَ تُسَوِّدْ وَجْهِيَ يَوْمَ تَبْيَضُّ [فِيهِ] الْوُجُوهُ.»

ثُمَّ غَسَلَ يَمِينَهُ فَقَالَ: «اللَّهُمَّ، أَعْطِنِي كِتَابِي بِيَمِينِي، وَالْخُلْدَ بِيَسَارِي.» ثُمَّ غَسَلَ شِمَالَهُ

فَقَالَ: «اللَّهُمَّ، لاَ تُعْطِنِي كِتَابِي بِشِمَالِي، وَلاَ تَجْعَلْهَـا مَغْلُولَةً إِلَىٰ عُنُقِي. وَأَعوذُ بِكَ مِنْ مُقَطَّعَاتِ النِّيرَانِ.»

ثُمَّ مَسَحَ رَأْسَهُ فَقَالَ: «اللَّهُمَّ، غَشِّنِي بِرَحْمَتِكَ وَبَرَكاتِكَ وَعَفْوِكَ.»

ثُمَّ مَسَحَ عَلَىٰ رِجْلَيْهِ فَقَالَ: «اللَّهُمَّ، ثَبِّتْ قَدَمِي [عَلَىٰ الصِّرَاطِ] يَوْمَ تَزِلُّ فِيـهِ الأَقْدَامُ، وَاجْعَلْ سَعْيِي فِيمَا يَرْضِيكَ عَنِّي.»

ثُمَّ الْتَفَتَ إِلَىٰ مُحَمَّدٍ فَقَالَ: «يَا مُحَمَّدُ! مَنْ تَوَضَّأَ بِمِثْلِ مَا تَوَضَّأْتُ، وقَالَ مِثْلَ مَا قُلْتُ، خَلَقَ االلهُ لَهُ مِنْ كُلِّ قَطْرَةٍ مَلَكاً يُقَدِّسُهُ وَيُسَبِّحُهُ وَيُكَبِّرُهُ وَيُهَلِّلُـهُ، وَيُكْتَبُ لَهُ ثَوابُ ذٰلِكَ.»

154) When asked as to why, whenever he heard the call for prayers (adhan) he shivered and his face became pale, ‘Ali (‘a) replied,
Now has come the time to discharge that trust which the skies, the earth, the mountains, and the plains feared to entertain, but man undertook. I do not know if I would be discharging that trust efficaciously or not.139

رُوِيَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلاَمُ أَنَّهُ كَانَ إِذَا حَضَرَ وَقْتُ الصَّلاَةِ إِرْتَعَـدَتْ فَرائِصُـهُ وَتَغَيَّرَ لَوْنُهُ. فَسُئِلَ عَنْ ذٰلِكَ فَقَالَ: «جَاءَ وَقْتُ الأَمَانَةِ الَّتِي عَرَضَهَا االلهُ عَلَـىٰ السَّـمَاوَاتِ وَالأَرْضِ وَالْجِبالِ، فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وأَشفَقْنَ مِنْهَا، وَحَمَلَهَا الإِنْسَانُ. فَلاَ أَدْرِي: أَأُحْسِنُ أَداءَ مَا حَمَلْتُ أَمْ لاَ؟»

155) It is reported that whenever ‘Ali (‘a) performed the ablution, for fear of God his face used to lose its color. 140

وَكَانَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ إِذَا أَخَذَ الْوُضُوءَ يَتَغَيَّرُ وَجْهُهُ مِنْ خِيفَةِ االلهِ تَعَالَىٰ.

The Importance Of Prayers In The Eyes Of ‘Ali

156) ‘Ali (‘a) never forsook his prayers. Never did he miss his prayers even once. Even on the occasion of the night of the most vehement fighting, he performed his Night Prayers. During the Battle of Siffin, he was frequently looking at the sun. Ibn Abbas asked, “Ali, what are you doing?” ‘Ali (‘a) replied,

“I am watching if the time for midday prayer has arrived.” Ibn Abbas asked, “Is this the time [during the fierce battle] to think of prayers?” ‘Ali (‘a) replied, “What are we fighting for? Is it not to establish [the remembrance of God through] prayers?”141

وَلَمْ يَتْرُكْ [عَلِيٌّ عَلَيْهِ السَّلاَمُ] صَلاَةَ اللَّيْلِ قَطُّ حَتَّىٰ لَيْلَةِ الْهَرِيرِ. وَكَانَ يَوْماً فِي حَرْبِ صِـفِّينَ مُشْتَغِلاً بِالْحَرْبِ وَالْقِتَالِ، وَكَانَ مَعَ ذٰلِكَ بَيْنَ الصَّفَيْنِ يُرَاقِبُ الشَّمْسَ. فَقَالَ لَهُ ابْنُ عَبَّاسٍ: «يَا أَمِـيرَ الْمُؤْمِنِينَ، مَا هٰذَا الْفِعْلُ؟» فَقَالَ: «أَنْظُرُ إِلَىٰ الزَّوَالِ حَتَّىٰ نُصَلِّيَ.» فَقَالَ لَهُ ابْنُ عَبَّاسٍ: «هَلْ هٰذَا وَقْتُ صَلاَة؟! إِنَّ عِنْدَنا لَشُغْلاً بِالْقِتالِ [عَنِ الصَّلاَةِ].» فَقَالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلاَمُ: «فَعَلَىٰ مَا نُقاتِلُهُمْ؟ إِنَّمَـا نُقَاتِلُهُمْ عَلَىٰ الصَّلاَةِ.»

‘Ali And Congregational Prayers

157) It is reported through reliable sources that ‘Ali (‘a) said:
Far better than spending the whole night [from ‘Isha’ until Fajr] in prayers is to perform the morning [fajr] and night [‘Isha’] prayers with the congregation. Have you not heard the Prophet (S) saying that if only people knew its importance, they would have rushed, creeping on their hands and bellies, for these [congregational] prayers become the cause for the forgiveness of the sins committed between morning until night.142

(فِي حَدِيثٍ) قَالَ عَلِيٌّ عَلَيْهِ السَّلاَمُ: يَا أَبَا الدَّرْدَاءِ! أُصَلِّي الْعِشَاءَ وَالْفَجْرَ فِي جَمَاعَةٍ أَحَبُّ إِلَيَّ مِنْ أَنْ أُحْيِيَ بَيْنَهُما. أَما سَمِعْتَ رَسُولَ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ يَقُولُ: «لَوْ يَعْلَمُونَ مَا فِيهِمَـا لأَتَوْهُمَا وَلَوْ حَبْواً»؟ وَأَنَّهُما لَيُكَفِّرَانِ مَا بَيْنَهُما.

158) It is reported that once the Prophet (S) abnormally extended his prayer. When asked for the reason, he said: Gabriel restrained me by holding my hands until ‘Ali came and joined the prayer.143

إِنَّ النَّبِيَّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ طَوَّلَ الرُّكُوعَ فِي بَعْضِ الصَّلَواتِ تَطْويلاً خَارِجاً عَنِ الْعَادَةِ. فَسُئِلَ عَنْ ذٰلِكَ، فَقَالَ: «أَمْسَكَ جَبْرَئِيلُ يَدَيَّ فِي رُكْبَتَيَّ حَتَّىٰ أَتَىٰ عَلِيُّ بْنُ أَبِي طَالِـبٍ فَـأَدْرَكَ تِلْـكَ الرَّكْعَةَ.»

The Prayer Of One Thousand Rak’ah

159) Jamil Ibn Salih reports that Imam al-Sadiq (‘a) said:
If possible recite one thousand rak’ah (unit or cycle) of prayer at least during the days and nights of the month of Ramadhan if not in other months, because ‘Ali (‘a) used to perform one thousand rak’ah of prayer during every day and night.144

عَنْ جَمِيلِ بْنِ صَالِحٍ، عَنْ أَبِي عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ قَالَ: إِنِ اسْتَطَعْتَ أَنْ تُصَلِّيَ -فِي شَـهْرِ رَمَضَانَ وَغَيْرِهِ- فِي الْيَوْمِ وَاللَّيْلَةِ أَلْفَ رَكْعَة فَافْعَلْ، فَإِنَّ عَلِيّاً عَلَيْهِ السَّلاَمُ كَانَ يُصَلِّي فِي الْيَـوْمِ وَاللَّيْلَةِ أَلْفَ رَكْعَةٍ.

160) It is reported that Imam al-Baqir (‘a) said:
‘Ali (‘a) used to perform one thousand rak’ah of prayer during every day and night.145

(فِي حَدِيثٍ) عَنِ الْبَاقِرِ عَلَيْهِ السَّلاَمُ أَنَّهُ قَالَ:...وَكَانَ [عَلِيٌّ عَلَيْهِ السَّلاَمُ] يُصَلِّي فِي الْيَـوْمِ وَاللَّيْلَةِ أَلْفَ رَكْعَة

161) It is reported that Imam al-Baqir (‘a) said:
Imam al-Sajjad (‘a) used to perform one thousand rak’ah of prayer during every day and night. Similarly, ‘Ali (‘a) used to perform one thousand rak’ah of prayer during every day and night. There were five date trees in the garden and he used to perform two rak’ah under each tree.146

بِالإِسْنَادِ، عَنِ الْبَاقِرِ عَلَيْهِ السَّلاَمُ أَنَّه قَالَ: كَانَ عَلِيُّ بْنُ الْحُسَيْنِ عَلَيْهِمَا السَّلاَمُ يُصَلِّي فِـي الْيَوْمِ وَاللَّيْلَةِ أَلْفَ رَكْعَة كَمَا كَانَ يَفْعَلُ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ؛ كَانَ لَهُ خَمْسُمِائَةِ نَخْلَةٍ، فَكَانَ يُصَلِّي عِنْدَ كُلِّ نَخْلَةٍ رَكْعَتَيْنِ.

162) Abu Basir reports that he approached Imam al-Sadiq (‘a) and asked, “What is your opinion regarding the prayers performed in the month of Ramadhan?”

He replied the month of Ramadhan carries a special glory and significance which no other month has. Pray as much as you can, if possible a one thousand rak’ah during the days and nights [of Ramadhan]. ‘Ali (‘a) prayed a one thousand rak’ah during the last days of life. Therefore, O Abu Muhammad, pray as much as you can during the month of Ramadhan.147

بِالإِسْنَادِ، عَنْ أَبِي بَصِيرٍ قَالَ: دَخَلْنَا عَلَىٰ أَبِي عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ فَقَالَ لَهُ أبُو بَصِيرٍ: «مَا تَقُولُ فِي الصَّلاَةِ فَي شَهْرِ رَمَضَانَ؟» فَقَالَ: «لِشَهْرِ رَمَضَانَ حُرْمَةٌ وَحَقٌّ لاَ يُشْبِهُهُ شَيْءٌ مِنَ الشُّهورِ. صَلِّ مَا اسْتَطَعْتَ فِي شَهْرِ رَمَضَانَ تَطَوُّعاً بِاللَّيْلِ وَالنَّهارِ. فَإِنِ اسْتَطَعْتَ أَنْ تُصَلِّيَ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ أَلْفَ رَكْعَةٍ فَافْعَلْ. إِنَّ عَلِيّاً عَلَيْهِ السَّلاَمُ -فِي آخِرِ عُمُرِهِ- كَانَ يُصَلِّي فِي كُلِّ يَوْمٍ وَلَيْلَةٍ أَلْفَ رَكْعَـةٍ فَصَلِّ -يَا أَبَا مُحَمَّدٍ- زِيادَةً فِي رَمَضَانَ... «.

Ali’s Supplications

163) Imam ‘Ali (‘a) used to pray Almighty Allah saying,
My prayer seeking Your forgiveness is unlike that of one who is heedless whether You accept it or reject it. Therefore, accede to my prayers and the prayers of other sinners who seek Your Mercy.148

»إِلٰهِي! لَيْسَ اعْتِذَارِي إِلَيْكَ اعْتِذَارَ مَنْ يَسْتَغْنِي عَنْ قَبُولِ عُذْرِهِ. فَاقْبَلْ عُذْرِي، يَا خَيْرَ مَنِ اعْتَذَرَ إلَيْهِ الْمُسِيؤُونَ «

164) Al-Asbagh Ibn Nubatah said, “Amir Al-Mu’minin (‘a) used to say while in prostration:
I beseech You like a humble and helpless servant beseeching his master. I ask with the certainty of one who knows that he will be given and that by giving nothing would be reduced from Your treasures. I seek Your forgiveness like one who knows that there is none except You who could forgive me my sins. I rely on You like the one who knows that You alone are the Almighty.149

بِالإِسْنَادِ، عَنِ الأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ يَقُـولُ فِـي سُـجُودِهِ«أُنَاجِيكَ -يَا سَيِّدِي- كَمَا يُنَاجِي الْعَبْدُ الذَّلِيلُ مَوْلاَهُ. وَأَطْلُبُ إلَيْكَ طَلَبَ مَنْ يَعْلَمُ أَنَّكَ تُعْطِي وَلاَ يَنْقُصُ مِمَّا عِنْدَكَ شَيءٌ. وَأَسْتَغْفِرُكَ اسْتِغْفَارَ مَنْ يَعْلَمُ أَنَّهُ لاَ يَغْفِرُ الذُّنُوبِ إِلاَّ أَنْتَ. وَأَتَوَكَّلُ عَلَيْـكَ تَوَكُّلَ مَنْ يَعْلَمُ أَنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ«.

Ali’s Sincerity In Faith

165) Amir Al-Mu’minin (‘a) prayed as follows:
O Lord, I do not worship for fear of Hellfire nor out of greed for Heaven. I pray to You because You alone deserve to be worshipped.150

وَقَالَ أَمِيرُ الْمُومِنِينَ وَسَيِّدُ الْمُوَحِّدِينَ صَلَوَاتُ االلهِ عَلَيْهِ: «مَا عَبَدْتُكَ خَوْفاً مِنْ نَارِكَ، وَلاَ طَمَعاً فِي جَنَّتِكَ! لٰكِنْ وَجَدْتُكَ أَهْلاً لِلْعِبَادَةِ فَعَبَدْتُكَ«.

166) It is reported that when ‘Ali (‘a) spared Amr Ibn Abd-Wudd after subduing him when he was on the verge of killing him, people criticized Ali’s conduct. However, Hudhayfah defended Ali’s conduct. The Prophet (S) suggested that ‘Ali (‘a) should be directly asked to explain his conduct when he would return after slaying Amr Ibn Abd-Wudd.

‘Ali (‘a) said:
He [Amr Ibn Abd-Wudd] abused my mother and spat on my face. I was afraid that this would involve my personal ego as the motive for killing him. So I waited until my anger subsided and then I killed him for the sake of God [not for myself].151

(فِي حَدِيثٍ) وَلَمَّا أَدْرَكَ عَمْرَو بْنَ عَبْدِ وُدٍّ لَمْ يَضْرِبْهُ. فَوَقَعُوا فِي عَلِيٍّ عَلَيْهِ السَّلاَمُ. فَرَدَّ عَنْـهُ حُذَيْفَةُ. فَقَالَ النَّبِيُّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: «مَهْ يَا حُذَيْفَةُ! فَإنَّ عَلِيّاً سَيَذْكُرُ سَبَبَ وَقْفَتِهِ.» ثُمَّ إِنَّهُ ضَرَبَهُ، فَلَمَّا جَاءَ سَأَلَهُ النَّبِيُّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ عَنْ ذٰلِكَ، فَقَالَ: «قَدْ كَانَ شَتَمَ أُمِّي وَتَفَـلَ فِـي وَجْهِـي، فَخَشِيتُ أَنْ أَضْرِبَهُ لِحَظِّ نَفْسِي. فَتَرَكْتُهُ حَتَّىٰ سَكَنَ مَا بِي. ثُمَّ قَتَلْتُهُ فِي االلهِ«.

Ali’s Absolute Devotion To God

167) It is reported that during the Battle of Uhud, ‘Ali (‘a) was suffering from an arrowhead that was embedded in his leg and which was difficult to remove. The Prophet (S) suggested that the arrowhead be removed when ‘Ali (‘a) would be immersed in his prayer. This was done and ‘Ali (‘a) said that he did not feel even the slightest pain.152

رُوِيَ أَنَّ عَلِيّاً عَلَيْهِ السَّلاَمُ قَدْ أَصَابَ رِجْلَهُ فِي غَزْوَةِ أُحُدٍ سَهْمٌ صَعُبَ إِخْرَاجُهُ، فَأَمَرَ رَسُـولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ بِإِخْرَاجِهِ حِينَ اشْتِغَالِهِ بِالصَّلاَةِ. فَأَخْرجوهُ مِنْ رِجْلِهِ. فَقَالَ بَعْـدَ فَرَاغِـهِ عَـنِ الصَّلاَةِ بِأَنّهُ لَمْ يَلْتَفِتْ بِذٰلِكَ.

D) Character And Morals Of Ali

Ali’s Sincerity In Placing Trust In God

168) Imam al-Sadiq (‘a) said:
Qanbar, the retainer adored ‘Ali (‘a) so much that whenever ‘Ali (‘a) left his house, Qanbar would follow him carrying Ali’s sword. One night when ‘Ali (‘a) found Qanbar following him, he asked, ‘Why are you following me?’ Qanbar replied that he was shielding him.

‘Ali (‘a) said, ‘Fie upon you! Would you protect me from celestial beings or from the inhabitants of earth?’ Qanbar replied: ‘From the dwellers of earth.’ ‘Ali (‘a) said, ‘Go back, Qanbar. No dweller of the earth could harm me without God’s permission.’153

بِالإِسْنَادِ، عَنْ أَبِي عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ قَالَ: كَانَ قَنْبَرُ غُلاَمُ عَلِيٍّ يُحِبُّ عَلِيّاً عَلَيْهِ السَّلاَمُ حُبّـاً شَدِيداً. فَإِذَا خَرَجَ عَلِيٌّ صَلَوَاتُ االلهِ عَلَيْهِ خَرَجَ عَلَىٰ أَثَرِهِ بِالسِّيْفِ. فَرَآهُ ذَاتَ لَيْلَةٍ فَقَالَ: «يَا قَنْبَرُ! مَـا لَكَ؟» فَقَالَ: «جِئْتُ لأَمْشِيَ خَلْفَكَ يَا أَمِيرَ الْمُؤْمِنِينَ.» قَالَ: «وَيْحَكَ! أَمِنْ أَهْلِ السَّمَاءِ تَحْرُسُنِي أَوْ مِنْ أَهْلِ الأَرْضِ؟» فَقَالَ: «لاَ، بَلْ مِنْ أَهْلِ الأَرْضِ.» فَقَالَ: «إِنَّ أَهْلَ الأَرْضِ لاَ يَسْتَطِيعُونَ لِي شَيْئاً إِلاَّ بِإِذْنِ االلهِ مِنَ السَّمَاءِ، فَارْجِعْ فَرَجَعَ.»

Ali’s Impeccable Character

169) It is reported that once ‘Ali (‘a) called out to his servant several times, but the servant did not answer him. He came out of his room and standing behind his servant ‘Ali (‘a) asked, “Why didn’t you answer when I repeatedly called you.” The servant replied, “I was too busy and of course there is no fear of punishment from you!” ‘Ali (‘a) said, “Thank God for making people consider themselves safe from any harm from me. Now, go away, for I emancipate you and from now on you are a free man.”154

وَدَعَا [عَلِيٌّ] عَلَيْهِ السَّلاَمُ غُلاَماً لَهُ مِرَاراً فَلَمْ يُجِبْهُ، فَخَرَجَ فَوَجَدَهُ عَلَىٰ بَابِ الْبَيْتِ. فَقَالَ: «مَا حَمَلَكَ عَلَىٰ تَرْكِ إِجَابَتِي؟» قَالَ: «كَسِلْتُ عَنْ إِجَابَتِكَ، وَأَمِنْتُ عُقُوبَتَكَ.» فَقَالَ: «اَلْحَمْدُ لِلَّهِ الَّذِي جَعَلَنِي مِمَّن يَأْمَنُهُ خَلْقُهُ. إِمْضِ فَأَنْتَ حُرٌّ لِوَجْهِ االلهِ.»

170) Imam al-Sadiq (‘a) said that ‘Ali (‘a) once traveled in the company of a nonbeliever who asked: “Sir, where are you going?” ‘Ali (‘a) replied, “I am going to Kufah.” When the time of parting came, ‘Ali (‘a) continued to accompany that man. Surprised, the man asked, “Sir, this road does not lead to Kufah.” ‘Ali (‘a) replied, “I know that this road does not lead to Kufah, but our beloved Prophet (S) has taught us the best of manners and stipulated that before parting company we should proceed a little distance with our fellow traveler [as a mark of friendship].

The man said, ‘It is no wonder that it is on account of such excellent character that people are embracing your religion. Be my witness, I hereby accept your religion.’ The man returned with ‘Ali (‘a) and became a staunch Muslim.155

بِالإِسْنَادِ، عَنْ أَبِي عَبْدِ االلهِ عَنْ آبَائِهِ عَلَيْهِمُ السَّلاَمُ: أَنَّ أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ صَاحَبَ رَجُلاً ذِمِّيّاً، فَقَالَ لَهُ الذّمِّيُّ: «أَيْنَ تُرِيدُ يَا عَبْدَ االلهِ؟» فَقَالَ: «أُرِيدُ الْكوفَةَ.» فَلَمَّا عَدَلَ الطَّرِيقُ بِالذِّميَّ، عَدَلَ مَعَهُ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ. فَقَالَ الذِّمِّيُّ: «أَلَسْتَ زَعَمْتَ أَنَّكَ تُرِيدُ الْكُوفَةَ؟» فَقَالَ لَهُ: «بَلـى.» فَقَالَ لَهُ الذِّمِّيُّ: «فَقَدْ تَرَكْتَ الطَّريقَ.»

فَقَالَ لَهُ: «قَدْ عَلِمْتُ ذٰلِكَ.» قَالَ: «فَلِمَ عَدَلْتَ مَعِـي وَقَـدْ عَلِمْتَ ذٰلِكَ؟» فَقَالَ له أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ: «هٰذَا مِنْ تَمَامِ حُسْنِ الصُّحْبَةِ أَنْ يُشَيَّعَ الرَّجُـلَ هُنَيْئَةً إِذَا فَارَقَهُ. وَكَذٰلِكَ أَمَرَنا نَبِيُّنا صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ.» فَقَالَ لَهُ الذِّمِّيُّ: «هٰكَذا قَـالَ؟» قَـالَ:«نَعَمْ.» قَالَ الذِّمِّيُّ: «لاَ جَرَمَ إِنَّمَا تَبِعَهُ مَنْ تَبِعَهُ لأَفْعَالِهِ الْكَرِيـمَةِ. فَأَنَا أُشْهِدُكَ أَنِّي عَلَـىٰ دِينِـكَ.» وَرَجَعَ الذِّمِّيُّ مَعَ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ. فَلمَّا عَرَفَهُ أَسْلَمَ.

Ali’s Simplicity And Humbleness

171) Sa’sa’ah Ibn Sawhan and a few friends and companions of ‘Ali (‘a) said:
‘Ali (‘a) lived as one among us, leading a simple life just like anyone of us. He was extremely humble and many were attracted by this quality in him. We used to be overawed by his presence and feel as if a sword were suspended over our heads.156

قَالَ صَعْصَعَةُ بْنُ صَوْحَانَ وَغَيْرُهُ مِنْ شِيعَتِهِ وَأَصْحَابِهِ: كَانَ فِينَا كَأَحَدٍ مِنَّا؛ ليِنُ جانِبٍ وَشِدَّةُ تَوَاضُعٍ، وَسُهولَةُ قِيَادٍ. وَكُنَّا نَهَابُهُ مَهابَةَ الأَسِيرِ الْمَرْبُوطِ لِلسَّيَّافِ الْوَاقِفِ عَلَىٰ رَأْسِهِ.

172) It is authentically reported that ‘Ali (‘a) used to go to the market to buy salt, dates, and flour, tie them up in a cloth sack and carry them himself, saying, ‘It is most noble to carry food to your dependents. Doing so would not bring down your dignity.157

كَانَ عَلِيٌّ عَلَيْهِ السَّلاَمُ يَدْخُلُ السُّوقَ وَيَحْمِلُ التَّمْرَ وَالسُّوَيْقَ وَالْمِلْحَ وَأَشْباهَ ذٰلِكَ فِي ثَوْبِهِ تَارَةً وَفِي يَدِهِ أُخْرَىٰ وَيَقُولُ:

لاَ يُنْقِصُ الْكَامِلَ مِنْ كَمَـالِهِ...................مَا جَرَّ مِنْ نَفْعٍ إِلَىٰ عِيَـالِه

173) Imam al-Sadiq (‘a) said that ‘Ali (‘a) once was riding when a crowd of people followed him. He stopped and asked as to why they are following him. They replied, ‘It gives us pleasure to follow you.’ ‘Ali (‘a) rebuked them saying,

Following a rider on foot brings destruction upon him and is an insult to those who follow him on foot.158

عَنْ أَبِي عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ قَالَ: خَرَجَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ عَلَىٰ أَصْحَابِهِ وَهُوَ رَاكِبٌ فَمَشَوْا خَلْفَهُ، فَالْتَفَتَ إِلَيْهِمْ فَقَالَ: «لَكُمْ حاجَةٌ؟» فَقَالُوا: «لاَ يَا أَمِيرَ الْمُؤْمِنِينَ. وَلٰكِنَّا نُحِبُّ أَنْ نَمْشِيَ مَعَكَ.» فَقَالَ لَهُمْ: «إِنْصَرِفُوا، فَإِنَّ مَشْيَ الْمَاشِي مَعَ الرَّاكِبِ مَفْسَدَةٌ لِلرَّاكِبِ وَمَذَلَّةٌ لِلْمَاشِي.»

Ali’s Forbearance

174) The Prophet (S) declared,
In the matter of patience, ‘Ali is far superior to all others.159

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: عَلِيٌّ أَفْضَلُ النَّاسِ حِلْماً.

175) Ibn Abbas narrates that the Prophet (S) said:
‘Ali is tolerance personified.160

عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ:لَوْ كَانَ الْحِلْمُ رَجُلاً لَكَانَ عَلِيّاً.

Ali’s Patience

176) In a sermon ‘Ali (‘a) said:
When it became essential [to protect the faith] I bore everything with patience. When I saw my rights being violated, it felt as if a thorn has pierced my eye and a bone stuck in my throat.161

فِي خُطْبَةٍ لَهُعَلَيْهِ السَّلاَمُ:... فَرَأَيْتُ أَنَّ الصَّبْرَ عَلَىٰ هَاتَا أَحْجَىٰ، فَصَبَرْتُ وَفِي الْعَيْنِ قَذَىًٰ، وَفِي الْحَلْقِ شَجاً. أَرَىٰ تُراثِيَ نَهْباً.

177) ‘Ali (‘a) said that the Prophet (S) asked him, “O Ali, what would you do when people would prefer worldly life to the life in the hereafter; when they swallow their pride in one gulp; when they adore and worship wealth; under the pretense of piety when people would practice fraud and cheating; when they circulate the treasury funds [as if it were their personal property]?”

‘Ali (‘a) replied, “I shall choose the way to life in the hereafter [in reference to worldly life]; patiently tolerate all hardships until I join you [in heaven] by the Grace of God.” The Prophet (S) replied, “True is your word, Ali. May God help you in your endeavor.”162

عَنْ عَلِيٍّ عَلَيْهِ السَّلاَمُ مَرْفُوعاً [قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ]: «يَا عَلِيُّ! كَيْفَ أَنْتَ إِذَا زَهِدَ النَّاسُ فِي الآخِرَةِ، وَرَغِبُوا فِي الدُّنْيَا، وَأَكَلُوا التُّرَاثَ أَكْلاً لَمّاً، وَأَحَبُّوا الْمَـالَ حُبّـاً جَمّـاً، وَاتَّخَذُوا دِينَ االلهِ دَغَلاً وَمَالَ االلهِ دُوَلاً؟» قَالَ: قُلْتُ: «يَا رَسُولَ االلهِ! أَتْرُكُهُمْ وَأَتْرُكُ مَا فَعَلُوهُ. وَإِنِّي أَخْتَارُ االلهَ وَرَسُولَهُ وَالدَّارَ الآخِرَةَ، وَأَصْبِرُ عَلَىٰ مَصَائِبِ الدُّنْيَا وَهَوَاهَا حَتَّىٰ أَلْحَقَ بِكَ بِمَشِيئَةِ االلهِ قَالَ: «صَدَقْتَ يَا عَلِيُّ! اللَّهُمَّ إِفْعَلْ ذٰلِكَ بِهِ.»

Ali’s Asceticism

178) Qumaysah Ibn Jabir said:
I have not found in the entire world anyone more pious than ‘Ali (‘a).163

عَنْ قُمَيْصَةَ بْنِ جَابِرٍ قَالَ: مَا رَأَيْتُ أَزْهَدَ فِي الدُّنْيَا مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلاَمُ.

179) The Prophet (S) said:
O, Ali, God has decorated you with that special grace, with which no other person was ever blessed. That Grace is exclusively yours. In this life, you shun the world and the world shuns you. God has made you a friend of the poor and the destitute. You are content in their fellowship and they are pleased with your leadership and Guidance.164

بِالإِسْنَادِ، قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: يَا عَلِيُّ! إِنَّ االلهَ تَعَالَىٰ قَدْ زَيَّنَكَ بِزِينَةٍ لَمْ تُـزَيَّنِ الْعبِادُ بِزِينَةٍ أَحَبَّ إِلَىٰ االلهِ تَعَالَىٰ مِنْها؛ هِيَ زينَةُ الأَبْرَارِ عِنْدَ االلهِ عَزَّ وَجَلَّ: الزُّهْدُ فِي الدُّنْيَا. فَجَعَلَكَ لاَ تَرْزَأُ مِنَ الدُّنْيَا شَيْئاً وَلاَ تَرْزَأُ الدُّنْيَا مِنْكَ شَيْئاً. وَوَهَبَ لَكَ حُبَّ الْمَسَاكِينِ؛ فَجَعَلَكَ تَرْضَىٰ بِهِمْ أَتْبَاعاً وَيَرْضَوْنَ بِكَ إِمَاماً.

180) Imam al-Baqir (‘a) said:
By God, ‘Ali (‘a) ate simple food like servants and used to sit like them with humility. Usually, he used to purchase two sets of clothes out of which he used to give the costlier one to his servant and he himself wore the cheaper one.165

بِالإِسْنَادِ، عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ عَلَيْهِ السَّلاَمُ أَنَّهُ قَالَ: وَااللهِ، إِنْ كَانَ عَلِيٌّ عَلَيْهِ السَّلاَمُ لَيَأْكُـلُ أَكْلَ الْعَبْدِ وَيَجْلِسُ جِلْسَةَ الْعَبْدِ، وَإِنْ كَانَ لَيَشْتَرِي الْقَمِيصَيْنِ السُّنْبُلاَنِيَّيْنِ فَيُخَيِّرُ غُلاَمَه خَيْرَهُمَـا، ثُمَّ يَلْبِسُ الآخَرَ.

181) It is reported that ‘Ali (‘a) wore old and patched clothes and his shoes were made from the bark of date palms.166

كَانَ عَلِيٌّ عَلَيْهِ السَّلاَمُ يَلْبَسُ لِبَاساً مَرْقُوعاً وَنَعْلاَهُ مِنْ لِيفٍ.

182) Imam al-Sadiq (‘a) said:
Sometimes ‘Ali (‘a) used to wear a shoe in one leg while mending the other. He did not consider mending shoes to be disrespectful [humiliating].167

بِالإِسْنَادِ، عَنْ أَبِي عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ عَنْ عَلِيٍّ عَلَيْهِ السَّلاَمُ أَنَّهُ كَانَ يَمْشِي فِي نَعْلٍ وَاحِدَةٍ وَيُصْلِحُ الأُخْرَىٰ؛ لاَ يَرَىٰ بِذٰلِكَ بَأْساً.

183) It is reported that ‘Ali (‘a) used to patch his clothes himself and said:
Wearing patched clothes makes a man feel humble. People proudly followed his example.168

وَكَانَ عَليٌّ عَلَيْهِ السَّلاَمُ يَرْقَعُ قَمِيصَهُ وَيَقُولُ: إِنَّ لُبْسَ الْمَرْقُوعِ يُخَشِّعُ الْقَلْبَ وَيَقْتَـدِي بِـهِ الْمُؤْمِنُ.

184) ‘Ali (‘a) said:
God has chosen me to be the leader [Imam] over men and took a promise that in my food, dress, and behavior I should be humble like a poor and destitute person so that the poor and the meek may get solace from my conduct and the rich and proud may not adopt the ways of arrogant tyrants.169

قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ: إِنَّ االلهَ جَعَلَنِي إِمَاماً لِخَلْقِهِ؛ فَفَرَضَ عَلَيَّ التَّقْدِيرَ فِي نَفْسِـي وَمَطْعَمِي وَمَشْرَبِي وَمَلْبَسِي كَضُعَفَاءِ النَّاسِ، كَيْ يَقْتَدِيَ الْفَقِيرُ بِفَقْرِي وَلاَ يُطْغِيَ الْغَنِيَّ غِنَاهُ.

185) Zayd Ibn al-Hasan said that he heard Imam al-Sadiq (‘a) say:
In his food habits ‘Ali (‘a), in the eyes of the Prophet (S), was like a commoner. He used to eat bread, vinegar, and oil, while he fed others with bread, butter, and meat.170

بِالإِسْنَادِ، عَنْ زَيْدِ بْنِ الْحَسَنِ قَالَ: سَمِعْتُ أَبَا عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ يَقُولُ: كَانَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ أَشْبَهَ النَّاسِ طُعْمَةً بِرَسولِ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ. كَانَ يَأْكُلُ الْخُبْزَ وَالْخَلَّ وَالزَّيْتَ، وَيُطْعِمُ النَّاسَ الْخُبْزَ وَاللَّحْمَ.

World In The Eyes Of Ali

186) ‘Ali (‘a):
This world of yours is to be inferior to the (leftover) bone of a pig in the hands of a leper.171

عَنْ عَلِيٍّ عَلَيْهِ السَّلاَمُ: لَدُنْيَاكُمْ عِنْدِي أَهْوَنُ مِنْ عُرَاقِ خِنْزِيرٍ عَلَىٰ يَدِ مَجْذُومٍ.

187) ‘Ali (‘a) said:
Woe to this world! Woe to this world! Does it wish to beguile and ensnare me? It shall not succeed. Go, search for someone else, for I have no need for you. Thrice have I divorced you and now there is no chance of reconciliation.172

Imam ‘Ali (‘a) is also reported to have said:
Divorce the world three times and betake yourself another spouse. It is verily evil wife because it does not care who comes to it.

وَقَالَ (عَلِيٌّ) عَلَيْهِ السَّلاَمُ: يَا دُنْيَا! يَا دُنْيَا! أَبِيَّ تَعَرَّضْتِ؟ أَمْ إِلَيَّ تَشَوَّقْتِ؟ لاَ حانَ حَينُـكِ هَيْهَاتَ! غُرِّي غَيْرِي. لاَ حَاجَةَ لِي فِيكِ. قَدْ طَلَّقْتُكِ ثَلاَثاً لاَ رَجْعَةَ لِي فِيكِ وَلَهُ عَلَيْهِ السَّلاَمُ:

طَلِّقِ الدُّنْيَا ثَلاَثاً………….وَاتّخِذْ زَوْجاً سِوَاهَا

إِنَّها زَوْجَةُ سُوءٍ…………..لاَ تُبَالِي مَن أَتَاهَـا

188) Abdullah Ibn Abbas reports:
He went to ‘Ali (‘a) at Dhi-Qar. ‘Ali (‘a) was mending his shoes. He asked, “What is the worth of this shoe?” I replied, “Absolutely nothing.” He then said, “This shoe is dearer to me than rulership and I value this [the shoe] more than that [rulership] unless I stand up for justice and prevent injustice.”173

قَالَ عَبْدُ االلهِ بْنُ عَبَّاسٍ: دَخَلْتُ عَلَىٰ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ بِذِي قَارٍ وَهُوَ يَخْصِفُ نَعْلَـهُ، فَقَالَ لِي: «مَا قِيمَةُ هٰذَا النَّعْل؟» فَقُلْتُ: «لاَ قِيمَةَ لَهَا.» فَقَالَ عَلَيْهِ السَّلاَمُ: «وَااللهِ، لَهِيَ أَحَبُّ إِلَيَّ مِنْ إِمْرَتِكُمْ إِلاَّ أَنْ أُقِيمَ حَقّاً أَوْ أَدْفَعَ باطِلاً.»

‘Ali Sells His Sword

189) Abu Hayyan al-Taymi reports on the authority of his father: He heard ‘Ali (‘a) saying from the pulpit, “Is there anyone who would buy my sword? I would not sell the sword if I had money to buy a shirt.” A man from the crowd stood up and said, “I will lend you money to buy a shirt.”

Abd al-Razzaq said, “This was at a time when ‘Ali (‘a) ruled the world except for Syria.”174

عَنْ أَبِي حَيَّانَ التَّيْمِيِّ، عَنْ أَبِيهِ قَالَ: رَأَيْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ السَّلاَمُ عَلَىٰ الْمِنْبَرِ يَقُـولُ«مَنْ يَشْتَرِي مِنِّي سَيْفِي هٰذَا؟ فَلَوْ كَانَ عِنْدِي ثَمَنُ إِزَارٍ مَا بِعْتُهُ.» فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ: «نُسَـلِّفُكَ ثَمَنَ إِزَارٍ!» (قَالَ:) قَالَ عَبْدُ الرَّزَّاقِ: وَكَانَتْ بِيَدِهِ الدُّنيَا كُلُّهَا إِلاَّ مَا كَانَ مِنَ الشَّامِ.

190) Majma’ al-Taymi said:
‘Ali (‘a) was going around the marketplace with his sword saying, ‘If I had four Dirhams to buy a shirt, I would not be selling this sword.’175

بِالإِسْنَادِ، عَنْ مَجْمَعٍ التَّيْمِيِّ قَالَ: خَرَجَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلاَمُ بِسَيْفِهِ إِلَـىٰ السُّـوقِ فَقَالَ: «مَنْ يَشْتَرِي مِنِّي سَيْفِي هٰذَا؟ فَلَوْ كَانَ عِنْدِي أَرْبَعَةُ دَرَاهِمَ أَشْتَرِي بِهَا إِزَاراً مَا بِعْتُهُ.»

‘Ali Being Satisfied With The Least

191) Abu Ishaq al-Subay’i said:
It was Friday and my father carried me around on his shoulder when we saw ‘Ali (‘a) waving his sleeves while delivering a sermon. I said to my father, ‘Perhaps ‘Ali (‘a) is feeling the heat of the day.’ My father replied, ‘It is neither heat nor cold that is bothering ‘Ali (‘a), but that his shirt has not yet dried from washing and he has no other shirt to wear.176

بِالإِسْنَادِ، عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ قَالَ: كُنْتُ عَلَىٰ عُنُقِ أَبِي يَوْمَ الْجُمُعَةِ، وَأَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلاَمُ يَخْطِبُ وَهُوَ يَتَرَوَّحُ بِكُمِّهِ. فَقُلْتُ: «يَا أَبَهْ! أَمِيرُ الْمُؤْمِنِينَ يَجِدُ الْحَـرَّ؟!»فَقَالَ لِي: «لاَ يَجِدُ حَرّاً وَلاَ بَرْداً، وَلٰكِنَّهُ غَسَلَ قَمِيصَهُ وَهُوَ رَطِبٌ، وَلاَ لَهُ غَيْرُهُ. فَهُوَ يَتَرَوَّحُ بِهِ»

192) Al-Aswad and Alqamah said:
When we went to meet ‘Ali (‘a), we found a plate made of date leaves in which were one or two pieces of barley bread on which fungus had formed. [The bread had become so hard that] ‘Ali (‘a) was breaking the bread by holding it between his thighs and eating the pieces with a little salt. We asked his maidservant whose name was Fidhdhah as to why she had not cooked fresh bread with good flour.

She replied, ‘is it possible that ‘Ali (‘a) should eat fresh and tasty food and I be blamed for it?’ ‘Ali (‘a) smiled upon hearing the reply and said, ‘I asked her not to remove the husk from the flour because it makes me feel humble and suppresses my ego. The believers imitate me and I become one among them.’177

عَنِ الأَسْوَدِ وَعَلْقَمَةَ قَالاَ: دَخَلْنَا عَلَىٰ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ وَبَيْنَ يَدَيْهِ طَبَقٌ مِنْ خُوصٍ عَلَيْهِ قُرْصٌ أَوْ قُرْصَانِ مِنْ شَعِيرٍ، وإنَّ أَسْطَارَ النُّخَالَةِ لَتَبِينُ فِي الْخُبْزِ، وَهُوَ يَكْسِرُ عَلَىٰ رُكْبَتَيْهِ وَيَأْكُلُ بِمِلْـحٍ جَرِيشٍ. فَقُلْنَا لِجَارِيَةٍ لَهُ سَودَاءَ اسْمُهَا فِضَّةٌ: «أَلاَ نَخَلْتِ هٰذَا الدَّقِيقَ لأَمِيرِ الْمُؤْمِنِينَ؟» فَقَالَتْ: «أَيَأْكُلُ هُوَ الْمُهَنَّا وَيَكُونُ الْوِزْرُ فِي عُنُقي؟» فَتَبَسَّمَ عَلَيْهِ السَّلاَمُ وَقَالَ: «أَنا أَمَرْتُهَا أَلاَّ تَنْخُلَهُ.» قُلْنَا: «وَلِمَ يَا أَمِيرَ الْمُؤْمِنِينَ؟» قَالَ: «ذٰلِكَ لأَجْدَرُ أَنْ تُذَلَّ النَّفْسُ وَيَقْتَدِيَ بِيَ الْمُؤمِنُ وَأَلْحَقَ بِأَصْحَابِي.»

193) Suwaid Ibn Ghaflah said:
When we went to ‘Ali (‘a) we found a plate full of yogurt the sour smell of which was noticeable. ‘Ali (‘a) was eating by dipping pieces of barley bread made from flour containing the husk in the yogurt. He said, ‘Come share the food with me.’ I excused myself saying that I was fasting.178

رُوِيَ عَن سُوَيْدِ بْنِ غَفَلَةَ قَالَ: دَخَلْتُ عَلَىٰ عَلِيٍّ عَلَيْهِ السَّلاَمُ فَوَجَدْتُهُ جَالِساً وَبَيْنَ يَدَيْهِ إِنَاءٌ فِيهِ لَبَنٌ أَجِدُ رِيحَ حُمُوضَتِه، فِي يَدِهِ رَغِيفٌ أَرَىٰ قِشَارَ الشَّعِيرِ فِي وَجْهِهِ، وَهُوَ يَكْسِرُهُ بِيَدِهِ وَيَطْرَحُهُ فِيهِ فَقَالَ: «أُدْنُ فَأَصِبْ مِنْ طَعَامِنَا.» فَقُلْتُ: «إِنِّي صَائِمٌ.»

194) It is reported that one day ‘Ali (‘a) was passing by a meat shop which had plenty of fresh, fat meat. The butcher told ‘Ali (‘a), “Sir, buy some fresh and fat meat.” ‘Ali (‘a) replied, ‘I have no money to buy it.’ The butcher said, ‘I shall patiently wait for the payment.’ ‘Ali (‘a) replied, ‘No, sir. Instead, I shall patiently wait for the meat [to be bought with my own money].’179

وَرُوِيَ أَنَّ عَلِيّاً عَلَيْهِ السَّلاَمُ اجْتَازَ بِقَصَّابٍ وَعِنْدَهُ لَحْمٌ سَمِينٌ، فَقَالَ: «[يَا] أَمِيرَ الْمُؤْمِنِينَ! هٰذَا اللَّحْمُ سَمِينٌ. إِشْتَرِ مِنْهُ.» فَقَالَ لَهُ: «لَيْسَ الثَّمَنُ حَاضِراً.» فَقَالَ: «أَنَا أَصْبِرُ يَا أَمِيرَ الْمُؤْمِنِينَ.» فَقَالَ لَهُ: «أَنَا أَصْبِرُ عَنِ اللَّحْمِ.»

195) ‘Ali (‘a) said:
This ruler over you [i.e. Ali] is content with two old garments. Throughout the year he shuns meat except for a little morsel from sacrificial offerings to Allah.180

قَالَ عَلِيٌّ عَلَيْهِ السَّلاَمُ: إِنَّ أَمِيرَكُمْ هٰذَا قَدْ رَضِيَ مِنْ دُنْيَاكُمْ بِطُمْرَيْهِ. وَإِنَّهُ لاَ يَأْكُلُ اللَّحْمَ فِي السَّنَةِ إِلاَّ الفَلْذَةَ مِنْ كَبِدِ أُضْحِيَةٍ.

Ali’s Food

196) Al-Ahnaf Ibn Qays said:
I went to ‘Ali (‘a) at the time of breaking the fast. A sealed pouch of flour was placed before us. I asked, ‘Did you seal it for fear of someone stealing from it?’

‘Ali (‘a) replied, ‘No, but I am afraid that al-Hasan or al-Husayn would add butter or oil to its content.’

We asked, are these items forbidden to you?’

He replied, ‘No, they are not forbidden. It is incumbent upon the rulers and leaders to keep their food simple like the food of the common man so that the poor may not complain of iniquity and the rich may not indulge in excesses.181

وَعَنِ الأَحْنَفِ بْنِ قَيْسٍ قَالَ: دَخَلْتُ عَلَىٰ عَلِيٍّ عَلَيْهِ السَّلاَمُ وَقْتَ إِفْطَارِهِ، إِذْ دَعَـا بِجَـرَابٍ مَخْتُومٍ، فِيهِ سُوَيْقُ الشَّعِيرِ. قُلْتُ لَهُ: «يَا أَمِيرَ الْمُؤْمِنِينَ! خِفْتَ أَنْ يُؤْخَذَ مِنْهُ فَخَتَمْتَ فِيهِ؟» قَالَ: «لاَ، وَلٰكِنِّي خِفْتُ أَنْ يُلَيِّنَهُ الْحَسَنُ أَوِالْحُسَيْنُ بِسَمْنٍ أَوْ زَيْت.» قُلْتُ: «هُمَا حَرَامٌ عَلَيْكَ؟» قَـالَ: «لاَ وَلٰكِنْ يَجِبُ عَلَىٰ الأَئِمَّةِ أَنْ يَغْتَذُوا بِغِذَاءِ ضُعَفَاءِ النَّاسِ وَأَفْقَرِهِمْ، كَيْلاَ يَشْكُوَ الْفَقِيرُ مِنْ فَقْـرِهِ وَلاَ يَطْغَىٰ الْغَنِّيُّ لِغِناهُ.»

197) It is reported that every day for breaking fast, bread was made from three measures of barley. ‘Ali (‘a) used to eat one piece of bread [the rest being distributed among the poor]. Then the pouch of barley used to be sealed. When asked for the reason for sealing the pouch, ‘Ali (‘a) said that he feared that al-Hasan or al-Husayn may add ghee to the flour.182

كَانَ عَلِيٌّ عَلَيْهِ السَّلاَمُ يَطْبَخُ فِي كُلِّ يَوْمٍ صَاعاً مِنَ الشَّعِيرِ وَيَضَعُهُ فِي شَيْءٍ وَيَخْـتِمُ رَأْسَـهُ، وَيَأْكُلُ مِنْهُ عِنْدَ إِفْطارِهِ قُرْصاً. وَقَدْ يَأْكُلُ مِنْ دَقِيقِهِ غَيْرَ مَطْبُوخٍ. وَسُئِلَ عَنْ خَتْمِهِ، فَقَالَ عَلَيْهِ السَّلاَمُ مَخافَةَ أَنْ يَلُتَّهُ الْحَسَنُ وَالْحُسَيْنُ بِزَيْتٍ.»

198) It is reported that ‘Ali (‘a) used to eat from the pouch of barley flour and seal it after taking a few morsels saying, “I would prefer only those things about which I have knowledge to enter my stomach.”183

وَكَانَ عَلِيٌّ عَلَيْهِ السَّلاَمُ يَخْتِمُ عَلَىٰ الْجِرَابِ الَّذِي فِيهِ دَقِيقُ الشَّعِيرِ الَّذِي يَأْكُلُ مِنْهُ، وَيَقُـولُ »:لاَ أُحِبُّ أَنْ يَدْخُلَ بَطْنِيَ إِلاَّ مَا أَعْلَمُ.»

199) Adi Ibn Thabit said:
When Faluda [a sweet porridge] was brought, ‘Ali (‘a) refused to eat it saying, ‘I do not wish to eat something which the Prophet (S) did not eat.’184

عَنْ عَدِيِّ بْنِ ثَابِتٍ قَالَ: أُتِيَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ بِفَالُوذَجَ فَأَبَىٰ أَنْ يَأْكُلَ مِنْهُ، وَقَـالَ «شَيْءٌ لَمْ يَأْكُلْ مِنْهُ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ، لاَ أُحِبُّ أَنْ آكُلَ مِنْهُ.»

200) Habbah al-Arani said:
When Faluda [a sweet porridge] was brought, ‘Ali (‘a) refused to eat it saying, ‘By God, your color and smell are exquisite and alluring. No doubt, you would be tasty too. But, I do not wish to eat something which the Prophet (S) did not eat.’185

عَنْ حَبَّةَ الْعَرَنِيِّ: أَنَّ عَلِيّاً عَلَيْهِ السَّلاَمُ أُتِيَ بِالْفَالُوذَجِ فَوُضِعَ قُدَّامَهُ، فَقَالَ: «وَااللهِ، إِنَّكَ لَطَيِّـبُ الرِّيحِ، حَسَنُ اللَّوْنِ، طَيِّبُ الْمَطْعَمِ، وَلٰكِنِّي أَكْرَهُ أَنْ أُعَوِّدَ نَفْسي مَا لَمْ تَعْتَدْ.»

201) Sa’d Ibn Kulthum said, “We were with Imam al-Sadiq (‘a) when he was extolling the virtues of Imam ‘Ali (‘a). Al-Sadiq (‘a) said:
Throughout his life, never did ‘Ali (‘a) eat anything that was forbidden. And if out of the permitted things, two were presented before him, he chose the one that was more difficult one [to eat].186

عَنْ سَعْدِ بْنِ كُلْثُومٍ قَالَ: كُنْتُ عِنْدَ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِمَا السَّلاَمُ، فَـذَكَرَ أَمِـيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ السَّلاَمُ فَأَطْرَاهُ وَمَدَحَهُ بِمَا هُوَ أَهْلُهُ. ثُمَّ قَالَ: «وَااللهِ، مَا أَكَلَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلاَمُ مِنَ الدُّنْيَا حَرَاماً قَطُّ حَتَّىٰ مَضَىٰ لِسَبيلِهِ. وَما عُرِضَ لَهُ أَمْرَانِ قَطُّ هُمَا لِلَّـهِ رِضَىًٰ إِلاَّ أَخَذَ بِأَشَدِّهِمَا عَلَيْهِ فِي دِينِهِ.»

D) Justice Of ‘Ali & Protection Of Public Treasury

Ali’s Justice

202) The Prophet (S) said:
The most just in my community is Ali.187

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: عَلِيٌّ أَعْدَلُ النَّاسِ فِي الرَّعِيَّة

203) In one of his sermons, ‘Ali (‘a) said:
By God, if I am given the rulership over all that is contained under the seven heavens and I am asked to do injustice to an ant and deprive it of a piece of barley husk, I shall not oblige, for this world is inferior to the leaf that a locust eats. What has ‘Ali got to do with these transient pleasures?188

وَقَالَ (عَلِيٌّ) عَلَيْهِ السَّلاَمُ فِي بَعْضِ خُطَبِهِ: وَااللهِ، لَوْ أُعْطِيتُ الأَقَالِيمَ السَّـبْعَةَ بِمَـا تَحْـتَ أَفْلاَكِهَا عَلَىٰ أَنْ أَعْصِيَ االلهَ فِي نَمْلَةٍ أَسْلُبُهَا جَلْبَ شَعِيرَة، مَا فَعَلْتُهُ. وَإِنَّ دُنْيَاكُمْ عِنْدِي لأَهْوَنُ مِـنْ وَرَقَةٍ فِي فَمِ جَرَادَة تَقْضِمُهَا. مَا لِعَلِيٍّ وَنَعِيمٌ يَفْنِىٰ وَلَذَّةٌ لاَ تَبْقَىٰ؟

‘Ali And The Public Treasury

204) Muhammad Ibn Ibrahim al-Nawf’Ali reports that he heard Imam Ja’far Ibn Muhammad (‘a) quoting his forefathers as saying, ‘Ali (‘a) directed his scribes to write in a small and closely written script without leaving much space between letters and words [to save stationery] and not to eulogize him. To be brief and avoid being voluminous, public money should never be wasted or squandered.189

بِالإِسْنَادِ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ النَّوْفَلِيِّ، رَفَعَهُ إِلَىٰ جَعْفَرِ بْنِ مُحَمَّدٍ أَنَّهُ ذَكَرَ عَنْ آبَائِهِ عَلَـيْهِمُ السَّلاَمُ أَنَّ أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ كَتَبَ إِلَىٰ عُمَّالِهِ: أَدِّقُوا أَقْلاَمَكُمْ، وَقَـارِبُوا بَـيْنَ سُـطُورِكُمْ، وَاحْذِفُوا عَنِّي فُضُولَكُمْ، وَاقْصِدُوا قَصْدَ الْمَعَانِي. وَإِيَّاكُمْ وَالإِكْثارَ، فَإِنَّ أَمْوَالَ الْمُسْلِمينَ لاَ تَحْتَمِلُ الأِضْرَارَ.

205) It is reported that Hilal Ibn Muslim al-Jahdari said that he heard his ancestor Harrah or Hawwah say:
I was with ‘Ali (‘a) one night when cash and goods were brought to the treasury. ‘Ali (‘a) asked his men to distribute it. His men objected saying that it was well past midnight and that the job may be deferred until morning.

‘Ali (‘a) asked, ‘Would you assure me that I will live until dawn? Do not be slothful. Distribute it now.’ He then brought a lamp and the amount and goods were distributed on the very same night.190

عَنْ هِلاَلِ بْنِ مُسْلِمٍ الْجَحْدَرِيِّ قَالَ: سَمِعْتُ جَدِّي حَرَّةَ ـ أَوْ حَوَّةَ ـ قَالَ: شَهِدْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ السَّلاَمُ أُتِيَ بِمَالٍ عِنْدَ الْمَسَاءِ، فَقَالَ: «إِقْسِمُوا هٰذَا الْمَالَ.» فَقَالُوا: «قَدْ أَمْسَيْنا يَا أَمِيرَ الْمُؤْمِنِينَ، فَأَخِّرْهُ إِلَىٰ غَدٍ.» فَقَالَ لَهُمْ: «تَقْبَلُونَ أَنْ أَعِيشَ إِلَىٰ الْغَدِ؟» فَقَالُوا: «مَا ذَا بِأَيْدِينَا؟» قَـالَ«فَلاَ تَؤَخِّرُوهُ حَتَّىٰ تُقَسِّمُوهُ.» فَأُتِيَ بِشَمْعٍ، فَقَسَّمُوا ذٰلِكَ الْمالَ مِنْ تَحْتِ لَيْلَتِهِمْ.

206) It is reported that ‘Ali (‘a) used to distribute from the treasury on every Friday without leaving even a single item behind. One day he found some gold and silver in the vault, Oh, yellow gold and white silver, beguile someone else with your luster. ‘Ali does not need you.191

وَكَانَ عَلِيٌّ عَلَيْهِ السَّلاَمُ يُقَسِّمُ مَا فِي بَيْتِ الْمَالِ كُلَّ جُمُعَةٍ حَتَّىٰ لاَ يَتْرُكَ فِيهِ شَيْئاً. وَدَخَلَ مَرَّةً إِلَىٰ بَيْتِ الْمَالِ فَوَجَدَ الذَّهَبَ وَالْفِضَّةَ، فَقَالَ: «يَا صَفْراءُ! إِصْفِري. وَيا بَيْضاءُ! أَبْيِضِي وَغُرِّي غَيْرِي لاَ حَاجَةَ لِي فِيكِ.»

207) Al-Asbagh Ibn Nubatah said: The character of ‘Ali (‘a) was such that whenever he got his share from the treasury, he would keep it back in the vault. Then he used to search for the people in need and distributed his share among them saying,

O gold and silver, do not beguile me with your luster. The hand that holds you may also be lifted up to the mouth [use them].’

He used to take out from the treasury only for distributing it to the deserving. After distribution, he used to get the treasury swept and washed. He then used to perform the prayer for thanksgiving. On completion of the prayer, he used to proclaim that he has divorced the world thrice and said:

O world! Do not chase me and do not attempt to ensnare me, for I have thrice-divorced you irrevocably and I shall never reconcile with you.192

بِالإِسْنَادِ، عَنِ الأَصْبَغِ بْنُ نُبَاتَةَ أَنَّهُ قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلاَمُ إِذَا أُتِيَ بِالْمَالِ أَدْخَلَهُ بَيْتَ مَالِ الْمُسْلِمِينَ، ثُمَّ جَمَعَ الْمُسْتَحِقِّينَ، ثُمَّ ضَرَبَ يَدَهُ فِي الْمَالِ فَنَثَرَهُ يَمْنَةً وَيَسْرَةً وَهُوَ يَقُولُ: يَا صَفْرَاءُ! يَا بَيْضَاءُ! لاَ تَغُرِّينِي! غُرِّي غَيْرِي:

هٰذَا جِنَايَ وَخِيَارُهُ فِيهِ ……………..إِذْ كُلُّ جَانٍ يَدُهُ إِلَىٰ فِيهِ.

ثُمَّ لاَ يَخْرُجُ حَتَّىٰ يُفَرِّقَ مَا فِي بَيْتِ مَالِ الْمُسْلِمِينَ وَيُؤْتِي كُلَّ ذِي حَقٍّ حَقَّهُ. ثُمَّ يـأْمُرُ أَنْ يُكْـنَسَ وَيُرَشَّ. ثُمَّ يُصَلِّي فِيهِ رَكْعَتَيْنِ. ثُمَّ يُطَلِّقُ الدُّنْيَا ثَلاَثاً: يَقُولُ بَعْدَ التَّسْليم: «يَا دُنْيا! لاَ تَتَعَرَّضِي لِي وَلاَ تَتَشَوَّقِي وَلاَ تَغُرِّينِي. فَقَدْ طَلَّقْتُكِ ثَلاَثاً لاَ رَجْعَةَ لِي عَلَيْكِ.»

‘Ali Teaches Aqil

208) Muhammad Ibn Muslim reports from Imam al-Sadiq (‘a) who said:
When ‘Ali (‘a) became the caliph he ascended the pulpit, glorified the Lord, and said, ‘By God, as long as I own a leaf of a date palm, I shall not deprive you of your entitlement from the treasury. Believe me that I do not retain anything for myself but that I distribute it among you.’

Aqil interrupted and said, ‘Indeed you are making me equal to a black slave who lives in Medina.’

‘Ali (‘a) replied, ‘Sit down. You are the only one in this gathering to object. Piety is the only yardstick and measure of distinction between you and a black slave.’193

عَنْ مُحَمَّدِ بْنِ مُسْـلِمٍ، عَنْ أَبِي عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ قَالَ: لَمَّـا وُلِّيَ عَلِيٌّ عَلَيْهِ السَّلاَمُ، صَعِدَ الْمِنْبَرَ فَحَمِدَ االلهَ وَأَثْنَىٰ عَلَيْهِ. ثُمَّ قَالَ: «إِنِّي -وَااللهِ- لاَ أَرْزَؤُكُمْ مِنْ فَيْئِكُمْ دِرْهَماً مَا قامَ لِي عِـذْقٌ بِيَثْرِبَ. فَلْيُصَدِّقْكُمْ أَنْفُسُكُمْ. أَفَتَرَوْنِي مَانِعاً نَفْسِي وَمُعْطِيَكُمْ؟» قَالَ: فَقامَ إِلَيْهِ عَقِيلٌ كَرَّمَ االلهُ وَجهَهُ فَقَالَ لَهُ: «وَااللهِ، لَتَجْعَلُنِي وَأَسْوَدَ بِالْمَدِينَةِ سَواءً؟» فَقَالَ: «إِجْلِسْ! أَما كَانَ هَا هُنا أَحَدٌ يَتَكَلَّمُ غَيْرُكَ؟ وَمَا فَضْلُكَ عَلَيْهِ إِلاَّ بِسَابِقَة أَوْ بِتَقْوىًٰ؟»

209) Amr Ibn Ala’ said:
When Aqil demanded more than his share from the treasury [before the due date], ‘Ali (‘a) asked him to be patient until Friday [when everyone will get his share]. ‘Ali (‘a) asked Aqil, ‘What is your opinion about one who commits a breach of the trust reposed by these people [the community]?’

Aqil replied that such a person is indeed most evil.

‘Ali (‘a) said, ‘Would you make me an evil person by making me take out of their share and give it to you, breaching the trust that they have reposed in me?’194

وَذَكَرَ عَمْرُو بْنُ عَلاَءٍ أَنَّ عَقِيلاً لَمَّا سَأَلَ عَطاءَهُ مِنْ بَيْتِ الْمَالِ، قَالَ لَهُ أَمِيرُ الْمُـؤْمِنِينَ عَلَيْـهِ السَّلاَمُ: «تُقِيمُ إِلَىٰ يَوْمِ الْجُمُعَةِ.» فَأَقامَ. فَلَمَّا صَلَّىٰ أَمِيرُ الْمُؤْمِنِينَ الْجُمُعَةَ، قَالَ لِعَقِيلٍ: «مَا تَقُولُ فِي مَنْ خَانَ هٰؤُلاَءِ أَجْمَعِينَ؟» قَالَ: «بِئْسَ الرَّجُلُ ذَاكَ.» قَالَ: «فَأَنْـتَ تـأَمُرُنِي أَنْ أَخُـونَ هٰـؤُلاَءِ وَأُعْطِيَكَ!»

A Few Examples Of Ali’s Generosity And Self-Sacrifice

210) In the marketplace ‘Ali (‘a) met a handsome person. ‘Ali (‘a) asked, “Do you have two dresses costing five Dirhams?” The man got up and said, “O Amir Al-Mu’minin, I have what you need.” When ‘Ali (‘a) realized that the man had recognized him, he left that shop and went to another shop owned by a slave.

‘Ali (‘a) said, “Do you have two dresses costing five Dirhams?” The man replied, “I have one dress costing three Dirhams and another costing two Dirhams.” ‘Ali (‘a) bought the two dresses and told Qanbar his retainer, “Take the one that costs three Dirhams for yourself.”

Qanbar said, “You should take the costlier one because you ascend the pulpit and deliver sermons and the dress would suit you well.” ‘Ali (‘a) replied, “O Qanbar, you are still young and youth cherishes many things. I feel ashamed before God that I should consider myself superior to you, for I have heard the Prophet (S) say, ‘Clothe your retainers the same as you do and feed them the same as you eat.’195

(وَرُوِيَ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ أَفْضَلُ السَّلاَمِ أَتَىٰ سُوقَ الْكَرَابِيسِ، فَإِذَا هُوَ بِرَجُـلٍ وَسِـيمٍ فَقَالَ: «يَا هٰذَا! عِنْدَكَ ثَوْبَانِ بِخَمْسَةِ دَرَاهِمَ؟» فَوَثَبَ الرَّجُلُ فقَالَ: «يَا أَمِـيرَ الْمُـؤْمِنِينَ! عِنْـدِي حَاجَتُكَ.» فَلَمَّا عَرَفَهُ مَضَىٰ عَنْهُ. فَوَقَفَ عَلَىٰ غُلاَمٍ، فَقَالَ: «يَا غُلاَمُ! عِنْدَكَ ثَوْبَانِ بِخَمْسَةِ دَرَاهِمَ؟ قَالَ: «نَعَمْ. عِنْدي ثَوْبَانِ.» فَأَخَذَ ثَوْبَيْنِ؛ أَحَدُهُمَا بِثَلاَثَةِ دَرَاهِمَ وَالآخَرُ بِدِرْهَمَيْنِ. فَقَالَ: «يَا قَنْبَرُ! خُذِ الَّذِي بِثَلاَثَةِ دَرَاهِمَ.» فَقَالَ: «أَنْتَ أَوْلَىٰ بِهِ؛ تَصْعَدُ الْمِنْبَرَ وَتَخْطُبُ النَّاسَ.»

قَالَ: «وَأَنْتَ شَبَابٌ وَلَكَ شَرَهُ الشَّبَابِ، وَأَنَا أَسْتَحْيِي مِنْ رَبِيِّ أَنْ أَتَفَضَّلَ عَلَيْكَ. سَمِعْتُ رَسُولَ االلهِ صَلَّىٰ االلهُ عَلَيْـهِ وَآلِـهِ يَقُولُ: أَلْبِسوهُمْ مِمَّا تَلْبَسُونَ، وَأَطْعِموهُمْ مِمَّا تَأْكُلونَ...»

211) Regarding the Qur’anic words, “They keep their promise and fear God…” Imam al-Baqir (‘a) said:
Al-Hasan and al-Husayn the two children fell ill. The Prophet (S) visited them along with two of his companions. One of the companions said, ‘If you make a vow for their early recovery, God will cure them soon.’

‘Ali (‘a) said, as thanksgiving for their early recovery, I shall keep fast for three days.’ Fatimah (‘a) followed suit and the children and their governess Fidhdhah also vowed the same. Soon the children became well and all of them started keeping their vows by fasting.

They had meager food in the house. So, ‘Ali (a) approached Simon the neighbor. Simon who was a Jew dealing in wool. ‘Ali (a) asked him, ‘Could you give some wool so that the Prophet’s daughter may spin it for the wage of three measures of barley?’ The Jew agreed and gave some wool.

Fatimah (‘a) made the garment from the wool and got three measures of barley. She cooked five loaves of bread. ‘Ali (‘a) prayed the sunset prayer with the Prophet (S) in the mosque and returned home. The table was spread and all five sat down to break their fast. ‘Ali (‘a) was about to take the first morsel when a man was heard shouting, ‘May God’s blessing and grace be upon the members of the Prophet’s family. I am a blind and poor Muslim. Whoever gives me food would be blessed by God with food in heaven.’ ‘Ali (‘a) gave his bread to the blind man. Fatimah, the two children, and their governess Fidhdhah too gave away their loaves of bread to the blind man. All five remained hungry being content with taking only water for breaking their fast.

The next day, Fatimah (‘a) completed another garment and got three measures of barley from which she cooked five loaves of bread. ‘Ali (‘a) prayed the sunset prayer with the Prophet (S) in the mosque and returned home. The table was spread and all five sat down to break their fast. ‘Ali (‘a) was about to take the first morsel when a man was heard shouting, ‘May God’s blessing and grace be upon the members of the Prophet’s family. I am a poor orphan and a true believer. Whoever gives me food would be blessed by God with food in heaven.” ‘Ali (‘a) gave his bread to him. Fatimah, the two children and their governess too gave away their loaves of breads to him. All five remained hungry being content with taking only water for breaking their fast.

On the third day also Fatimah (‘a) completed another garment and got three measures of barley from which she cooked five loaves of bread. ‘Ali (‘a) prayed the sunset prayer with the Prophet (S) in the mosque and returned home. The table was spread and all five sat down to break their fast. ‘Ali (‘a) was about to take the first morsel when a man was heard shouting, ‘May God’s blessing and grace be upon the members of the Prophet’s family. I am a captured convict and I am about to be imprisoned. I am not a believer but I am hungry. Would you not give me food?’ ‘Ali (‘a) gave his bread to him. Fatimah, the two children and their governess too gave away their loaves of bread to him. All five remained hungry being content with taking only water for breaking their fast.

Shu’ayb says that ‘Ali (‘a) took the children to the Prophet (S). When he saw the children trembling from hunger, the Prophet (S) said, ‘O Abu’l-Hasan, it pains me to see you all in this condition. Let us go to our daughter Fatimah’s house.” When they reached the house, Fatimah (‘a) was praying. Due to hunger, she had grown thin and her eyes had sunk deep. When the Prophet (S) saw Fatimah’s condition, he made her sit beside him and said,

“Alas! You spend three days without food and I am not informed of it!” Then Gabriel descended and said, “O Muhammad, accept these felicitations which God has sent to the members of your family.’ The Prophet (S) asked, ‘What should I take in felicitation?’ It was then that Gabriel recited the verses.196

قَالَ الْبَاقِرُ عَلَيْهِ السَّلاَمُ فِي قَوْلِهِ تَعَالَىٰ: ﴿يُوفونَ بِالنَّذْرِ وَيَخافُونَ...﴾، قَالَ: مَرِضَ الْحَسَـنُ وَالْحُسَيْنُ عَلَيْهِمَا السَّلاَمُ وَهُمَا صَبِيَّانِ صغيرَانِ، فَعَادَهُمَا رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ وَمَعَهُ رَجُلاَنِ فَقَالَ أَحَدُهُما: «يَا أَبَا الْحَسَنِ! لَوْ نَذَرْتَ فِي ابْنَيْكَ نَذْراً إِنِ االلهُ عَافَاهُمَا.» فَقَالَ: «أَصُومُ ثَلاَثَةَ أَيَّـامِ شُكْراً لِلَّهِ تَعَالَىٰ.» وَكَذٰلِكَ قَالَتْ فَاطِمَةُ عَلَيْهَا السَّلاَمُ.

وَقَالَ الصَّبِيَّانِ: «وَنَحْنُ أَيْضاً نَصُـومُ ثَلاَثَـةَ أَيَّامٍ.» وَكَذٰلِكَ قَالَتْ جَارِيَتُهُم فِضَّةٌ. فَأَلْبَسَهُمَا االلهُ الْعَافِيَةَ، فَأَصْبَحُوا صِيَاماً وَلَـيْسَ عِنْـدَهُم طَعَـامٌ فَانْطَلَقَ عليٌّ عَلَيْهِ السَّلاَمُ إِلَى جَارٍ لَهُ مِنَ الْيَهُودِ يُقَالُ لَهُ شَمْعُونُ، يُعَالِجُ الصُّوفَ. فَقَالَ: «هَلْ لَكَ أَنْ تُعْطِيَنِي جَزَّةً مِنْ صُوفٍ تَغْزِلُهَا لَكَ ابْنَةُ مُحَمَّدٍ بِثَلاَثَةِ أَصْوَاعٍ مِنْ شَعِيـرٍ»؟

قَالَ: «نَعَمْ.» فَأعْطـاهُ، فَجَاءَ بِالصُّوفِ وَالشَّعِيرِ، وَأَخْبَرَ فَاطِمـَةَ عَلَيْهَا السَّلاَمُ فَقَبِلَتْ وَأَطَاعَتْ. ثُمَّ عَمَدَتْ فَغَزَلَـتْ ثُلُـثَ الصُّوفِ. ثُمَّ أَخَذَتْ صَاعاً مِنَ الشَّعِيرِ فَطَحَنَتْهُ وَعَجَنَتْهُ وَخَبَزَتْ مِنْهُ خَمْسَةَ أَقْرَاصٍ؛ لِكُلِّ وَاحِدٍ قُرْصاً وَصَلَّىٰ عَلِيٌّ مَعَ النَّبِيِّ صَلَواتُ االلهِ علَيْهِمَا الْمَغْرِبَ. ثُمَّ أَتَىٰ مَنْزِلَهُ، فَوُضِعَ الْخِوَانُ وَجَلَسُوا خَمْسَـتُهُمْ، فَأَوَّلُ لُقْمَةٍ كَسَرَهَا عليٌّ عَلَيْهِ السَّلاَمُ إِذَا مِسْكِيْنٌ قَدْ وَقَفَ بِالْبَابِ

فقَالَ: «السَّلاَمُ عَلَيْكُمْ يَا أَهْلَ بَيْـتِ مُحَمَّدٍ. أَنَا مِسْكِينٌ مِنْ مَسَاكِينِ الْمُسْلِمِينَ. أَطْعِمُونِي مِمَّا تَأْكُلُونَ، أَطْعَمَكُمُ االلهُ مِنْ مَوَائِدِ الْجَنَّـةِ فَوَضَعَ عَلِيٌّ الْلُّقْمَةَ مِنْ يَدِهِ... ـ إِلَىٰ أَنْ قَالَ: ـ وَعَمَدَتْ ـ أَيْ فَاطِمَةَ عَلَيْهَا السَّلاَمُ ـ إِلَىٰ مَا كَانَ عَلَىٰ الْخِوَانِ فَدَفَعَتْهُ إِلَىٰ الْمِسْكِينِ. وَبَاتُوا جِيَاعاً وَأَصْبَحُوا صِيَاماً لَمْ يَذُوقُوا إِلاَّ الْمَـاءَ الْقُـرَاحَ. ثُـمَّ عَمَدَتْ إِلَىٰ الْثُّلُثِ الثَّانِي مِنَ الصُّوفِ فَغَزَلَتْهُ، ثُمَّ أَخَذَتْ صَاعاً مِنَ الشَّعِيرِ فَطَحَنَتْهُ وَعَجَنَتْهُ وَخَبَزَتْ مِنْهُ خَمْسَةَ أَقْرَاصٍ؛ لِكُلِّ وَاحِدٍ قُرْصاً. وَصَلَّىٰ عَلِيٌّ الْمَغْرِبَ مَعَ النَّبِيِّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ، ثُمَّ أَتَىٰ مَنْزِلَـهُ فَلَمَّا وُضِعَ الْخِوَانُ بَيْنَ يَدَيْهِ وَجَلَسُوا خَمْسَتُهُمْ، فَأَوَّلُ لُقْمَةٍ كَسَرَهَا عَلِيٌّ إِذَا يَتِيمٌ مِنْ يَتَامَىٰ الْمُسْـلِمِينَ قَدْ وَقَفَ بِالْبَابِ

فقَالَ: «السَّلاَمُ عَلَيْكُمْ يَا أَهْلَ بَيْتِ مُحَمَّدٍ. أَنَا يَتِيمٌ مِنْ يَتَامَىٰ الْمُسْلِمِينَ. أَطْعِمُـونِي مِمَّا تَأْكُلُونَ، أَطْعَمَكُمُ االلهُ مِنْ مَوَائِدِ الْجَنَّةِ.» فَوضَعَ عَليٌّ اللُّقْمَةَ مِنْ يَدِهِ... إِلَىٰ أَنْ قَالَ: ثُمَّ عَمَـدَتْ فَاطِمَةُ إِلَى جَمِيعِ مَا فِي الْخُوَانِ وَأَعْطَتْهُ. وَبَاتُوا جِيَاعاً لَمْ يَذوقُوا إِلاَّ الْمَاءَ الْقُرَاحَ. وَأَصْبَحُوا صِـيَاماً، وَعَمَدَتْ فَاطِمَةُ عَلَيْهَا السَّلاَمُ فَغَزَلَتِ الثُّلُثَ الْبَاقِيَ مِنَ الصُّوفِ وَطَحَنَتِ الصَّـاعَ الْبَـاقِيَ وَعَجَنَـتْ وَخَبَزَتْ مِنهُ خَمْسَةَ أَقْرَاصٍ؛ لِكُلِّ وَاحِدٍ مِنْهُمْ قُرْصاً.

وَصَلَّىٰ عَلِيٌّ الْمَغْرِبَ مَعَ النَّبِيِّ عَلَيْهِمَا السَّلاَمُ، ثُمَّ أَتَىٰ مَنْزِلَهُ. فَقُرِّبَ إلَيْهِ الْخُوَانُ وَجَلَسُوا خَمْسَتُهُمْ. فَأَوَّلُ لُقْمَةٍ كَسَرَهَا عَليٌّ عَلَيْهِ السَّلاَمُ إِذَا أَسِيرٌ مِـنْ أُسَرَاءِ الْمُشْرِكِينَ قَدْ وَقَفَ بِالْبَابِ فَقَالَ: «السَّلاَمُ عَلَيْكُم يَا أَهْلَ بَيْتِ مُحَمَّدٍ. تَأْسِرونَنَا وَتَشُدُّونَنَا وَلاَ تُطْعِمُونَنَا؟!» فَوَضَعَ عَليٌّ عَلَيْهِ السَّلاَمُ اللُّقْمَةَ مِنْ يَدِهِ... إِلَىٰ أَنْ قَالَ: وَعَمَدُوا إِلَىٰ مَا كَانَ عَلَىٰ الْخُوَانِ فَأَعْطَوْه. وَبَاتُوا جِيَاعاً وَأَصْبَحُوا مُفْطِرِينَ وَلَيْسَ عِنْدَهُمْ شَيْءٌ.

قَالَ شُعَيْبٌ فِي حَدِيثِهِ: وَأَقْبَلَ عَلِيٌّ عَلَيْهِ السَّلاَمُ بِالْحَسَنِ وَالْحُسَيْنِ عَلَيْهِمَا السَّلاَمُ نَحْوَ رَسُولِ االله صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ وَهُمَا يَرْتَعِشَانِ كَالْفِرَاخِ مِنْ شِدَّةِ الْجُوعِ. فَلَمَّا بَصُرَ بِهِمُ النَّبِيُّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ قَـالَ«يَا أَبَا الْحَسَنِ! شَدَّ مَا يَسُؤُنِي مَا أَرَىٰ بِكُم. إِنْطَلِقْ إِلَىٰ ابْنَتِي فَاطِمَةَ.» فَانْطَلَقُوا وَهِيَ فِي مِحْرَابِهَا قَد لَصَقَ بَطْنُها بِظَهْرِها مِنْ شِدَّةِ الْجُوعِ وَغارَتْ عَيْنَاهَا. فَلَمَّا رَآهَا رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ ضَـمَّهَا إِلَيْهِ فَقَالَ: «وَا غَوْثَاهُ! بِااللهِ أَ نْتُمْ مُنْذُ ثَلاَثٍ فِيمَا أَرَىٰ وَأَنَا غَافِلٌ عَنْكُمْ.» فَهَبَطَ جَبْرَئِيلُ عَلَيْهِ السَّـلاَمُ فقَالَ: «يَا مُحَمَّدُ! خُذْ مَا هَنَّأَ االلهُ لَكَ فِي أَهْلِ بَيْتِك.» قَالَ: «وَمَا آخُذُ يَا جَبْرَئِيلُ؟»

قَالَ: «﴿هَلْ أَتَىٰ عَلَىٰ الإِنْسَانِ حِينٌ مِنَ الدَّهْرِ...﴾» حَتَّىٰ بَلَغ إِلَىٰ قَوْلِهِ: ﴿إِنَّ هٰذَا كَانَ لَكُمْ جَزَاءً وَكَانَ سَـعْيُكُمْ مَشكُوراً﴾.

212) In the exegeses of the common people as well as the Shi’ah it is mentioned about the verses in the Chapter of the Qur’an the following verses of the Qur’an refer to ‘Ali (‘a), Fatimah, al-Hasan, al-Husayn, and Fidhdhah [may peace be upon them all] and that it means as follows:

As to the Righteous, they shall drink of a Cup (of Wine) mixed with Kafur, (76:5).
A Fountain where the Devotees of Allah do drink, making it flow in unstinted abundance. (76:6).
They fulfill vows and fear the Day the evil of which shall be spreading far and wide. (76:7).
And they give food out of love for Him to the poor and the orphan and the captive: (76:8).
(Saying),"We feed you for the sake of Allah alone: no reward do we desire from you, nor thanks. (76:9).
"We only fear a Day of distressful Wrath from the side of our Lord."(76:10).
But Allah will deliver them from the evil of that Day, and will shed over them a Light of Beauty and (blissful) Joy. (76:11).
And because they were patient and constant, He will reward them with a Garden and (garments of) silk. (76:12). 197

قَدْ رَوَىٰ الْخَاصُّ وَالْعَامُّ أَنَّ الآيَاتِ مِنْ هٰذِهِ السُّورَةِ، وَهِيَ قَوْلُهُ: ﴿إِنَّ الأَبْرَارَ يَشْـرَبُونَ مِـنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُوراً. عَيْناً يَشْرَبُ بِهَا عِبَادُ االلهِ يُفَجِّرُونَهَا تَفْجِيراً. يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْماً كَانَ شَرُّهُ مُسْتَطِيراً. وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً. إِنَّمَا نُطعِمُكُمْ لِوَجْـهِ االلهِ لاَ نُرِيدُ مِنْكُمْ جَزَاءاً وَلاَ شُكُوراً. إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْماً عَبُوساً قَمْطَرِيراً. فَوَقَاهُمُ االلهُ شَرَّ ذٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُوراً. وَجَزَاهُمْ بِمَا صَبَرُوا جَنَّةً وَحَرِيراً﴾

إِلَىٰ قَولِهِ: ﴿وكَانَ سَعْيُكُمْ مَشْكُوراً.﴾،نَزَلَتْ فِي عَلِيٍّ وَفَاطِمَةَ وَالْحَسَنِ وَالْحُسَيْنِ عَلَيْهِمُ السَّلاَمُ وَجَارِيَةٍ لَهُمْ تُسَمَّىٰ فِضَّةُ. وَهُوَ الْمَرْوِيُّ عَـنِ ابْنِ عَبَّاسٍ وَمُجَاهِدٍ وَأَبِي صَالِحٍ.

Ali’s Generosity And Benevolence Upon Widows

213) ‘Ali (‘a) was passing through a road in which a woman was carrying a pitcher full of water. He relieved her of the burden and delivered the pitcher at her doorstep. On the way, he inquired about her. She said ‘Ali (‘a) sent my husband to battle in a far-off place and my husband died fighting. I have small orphans whom I find difficult to feed as I have no property or money. Therefore, I am working as a water supplier to make a living.’ Reaching home, ‘Ali could not sleep the whole night.

Early in the morning, he took a basketful of bread. As he was carrying the basket of food, a friend met and offered to carry the basket for him. ‘Ali (‘a) declined saying, ‘On the Judgment Day, who will carry my burden?’ ‘Ali (‘a) knocked on the door of the widow’s house saying, ‘Open the door, I am the one who carried your pitcher yesterday. I have brought some food f or your orphans.’ The woman took the food saying, ‘May God be pleased with you. I seek Allah’s intervention between me and ‘Ali (‘a).’

‘Ali (‘a) said, ‘It gives me great pleasure to serve people. Would you like me to cook the food or look after the children?’ The woman replied, ‘I am an expert cook. So, you may look after the children.’ The woman kneaded the floor and prepared the bread while ‘Ali (‘a) cooked the meat and fed the children saying, ‘Pardon me for the plight in which you are placed.’

When the bread was made, the woman asked ‘Ali (‘a) to light the oven. As the fire brightened, the heat brought perspiration to Ali’s brow. ‘Ali (‘a) said, ‘Now bear the heat as the punishment for not looking after widows and orphans.’ Just then another woman who knew ‘Ali (‘a) entered the house and told the widow, ‘What a shame! Do you not know that this is ‘Ali Ibn Abu Talib?’

Realizing her mistake, the widow felt ashamed of herself. ‘Ali (‘a) told her, ‘O lady, it is me that should be ashamed and not you, for the fault lies with me [for your widowhood].’”198

وَنَظَرَ عَلِيٌّ عَلَيْهِ السَّلاَمُ إِلَىٰ امْرَأَةٍ عَلَىٰ كَتِفِهَا قِرْبَةُ مَاءٍ، فَأَخَذَ مِنْهَا الْقِرْبَةَ فَحَمَلَها إِلَىٰ مَوْضِعِها وَسَأَلَهَا عَنْ حَالِهَا، فَقَالَتْ: «بَعَثَ عَلِيُّ بْنُ أَبِي طَالِبٍ صَاحِبِي إِلَىٰ بَعْضِ الثُّغُورِ فَقُتِلَ. وَتَـرَكَ عَلَـيَّ صِبْيَاناً يَتَامَىٰ، وَلَيْسَ عِنْدِي شَيْءٌ. فَقَدْ أَلْجَأَتْنِي الضَّرُورَةُ إِلَىٰ خِدْمَةِ النَّاسِ.» فَانْصَرَفَ وَبَاتَ لَيْلَتَهُ قَلِقاً فَلَمَّا أَصْبَحَ حَمَلَ زِنْبِيلاً فِيهِ طَعَامٌ. فَقَالَ بَعْضُهُمْ: «أَعْطِنِي أَحْمِلْهُ عَنْكَ.» فَقَالَ: «مَنْ يَحْمِـلُ وِزْرِي عَنِّي يَوْمَ الْقَيامَةِ؟» فَأَتَىٰ وَقَرَعَ الْبَابَ، فَقَالَتْ: «مَنْ هٰذَا؟»

قَالَ: «أَنَا ذٰلِكَ الْعَبْدُ الَّذِي حَمَلَ مَعَـكِ الْقِرْبَةَ، فَافْتَحِي، فَإِنَّ مَعِيَ شَيْئاً لِلصِّبْيانِ.» فَقَالَتْ: «رَضِيَ االلهُ عَنْكَ، وَحَكَمَ بَيْنِي وَبَيْنَ عَلِيِّ بْنِ أَبِي طَالِبٍ.» فَدَخَلَ وَقَالَ: «إِنِّي أَحْبَبْتُ اكْتِسَابَ الثَّوَابِ؛ فَاخْتَارِي بَيْنَ أَنْ تَعْجَنِي وتَخْبِزِي وبَـيْنَ أَنْ تُعَلِّلِي الصِّبْيَانَ لأِخْبِزَ أَنَا.» فَقَالَتْ: «أَنَا بِالْخُبْزِ أَبْصَرُ وَعَلَيْهِ أَقْدَرُ. وَلٰكِنْ شَأنُكَ وَالْصِّبْيَانَ فَعَلِّلْهُمْ حَتَّىٰ أَفْرَغَ مِنَ الْخُبْزِ.»

(قَالَ) فَعَمَدَتْ إِلَىٰ الدَّقِيقِ فَعَجَنَتْهُ، وَعَمَدَ عَلِيٌّ عَلَيْهِ السَّلاَمُ إِلَىٰ اللَّحْـمِ فَطَبَخَـهُ وَجَعَلَ يُلَقِّمُ الصِّبْيَانَ مِنَ اللَّحْمِ وَالتَّمْرِ وَغَيْرِهِ. فَكُلَّمَا نَاوَلَ الصِّبْيَانَ مِنْ ذٰلِكَ شَيْئاً قَالَ لَهُ: «يَـا بُنَـيَّ! إِجْعَلْ عَلِيَّ بْنَ أَبِي طَالِبٍ فِي حِلٍّ مِمَّا أَمَرَ فِي أَمْرِكَ.» فَلَمَّا اخْتَمَرَ الْعَجِينُ، قَالَتْ: «يَـا عَبْـدَ االلهِ! اسْجُرِ التَّنُّورَ.» فَبادَرَ بِسَجْرِهِ. فَلَمَّا أَشْعَلَهُ ولَفَحَ فِي وَجْهِهِ، جَعَلَ يَقُولُ: «ذُقْ يَا عَلِيُّ! هٰذَا جَزَاءُ مَنْ ضَيَّعَ الأَرَامِلَ وَالْيَتَامَىٰ.» فَرَأتْهُ امْرَأةٌ تَعْرِفُهُ، فَقَالَتْ: «وَيْحَكِ! هٰذَا أَمِيرُ الْمُؤْمِنِينَ.»

(قَالَ) فَبَـادَرَتِ الْمَرْأَةُ وَهِيَ تَقُولُ: «وَاحَيَائِي مِنْكَ يَا أَمِيرَ الْمُؤْمِنِينَ!» فَقَالَ: «بَلْ وَاحَيَائِي مِنْكِ يَـا أَمَـةَ االلهِ فِيمَـا قَصَّرْتُ فِي أَمْرِكِ!»

Ali’s Kindness Towards Orphans

214) Abu’l-Tufayl said:
I saw ‘Ali (‘a) feeding honey to orphans when a companion exclaimed, ‘How I wish I too were an orphan!’199

أَبُو الطُّفَيْلِ: رَأَيْتُ عَلِيّاً عَلَيْهِ السَّلاَمُ يَدْعُو الْيَتَامَىٰ فَيُطْعِمُهُمُ الْعَسَلَ، حَتَّىٰ قَالَ بَعْضُ أَصْـحابِهِ»:لَوَدَدْتُ أَنِّي كُنْتُ يَتيماً «!

215) Abu Basir said: Imam al-Sadiq (‘a) said:
‘Ali (‘a) used to declare, I am the guide and I am the rightly guided. I am a father to the orphans and a help to widows and the destitute. I am the shelter of the poor and the weak and the asylum for all the oppressed people.200

بِالإِسْنَادِ، عَنْ أَبِي بَصِيرٍ، عَنْ أَبِي عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ: أَنَا الْهَادِي وَالْمُهْتَدِي، وَأَبُو الْيَتَامَىٰ، وَزَوْجُ الأَرَامِلِ وَالْمَسَاكِينِ. وَأَنَا مَلْجَأُ كُلِّ ضَعِيفٍ، وَمَأْمَنُ كُـلِّ خَائِفٍ.

‘Ali And Emancipation Of Slaves

216) Zayd Ibn Sawhan reports from Imam al-Sadiq (‘a) that with his hard-earned money, ‘Ali (‘a) emancipated a thousand slaves.201

عَنْ زَيْدٍ الشَّحَّامِ، عَنْ أَبِي عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ قَالَ: إِنَّ عَلِيّاً عَلَيْهِ السَّلاَمُ أَعْتَقَ أَلْفَ مَمْلُـوكٍ مِنْ كَدِّ يَدِهِ.

217) Imam al-Baqir (‘a) said:
‘Ali (‘a) set free a thousand slaves.202

عَنِ الباقِرِ عَلَيْهِ السَّلاَمُ أَنَّهُ قَالَ: أَعْتَقَ عَلِيٌّ عَلَيْهِ السَّلاَمُ أَلْفَ عَبْدٍ.

Ali’s Directives To His Executives

218) ‘Ali (‘a) wrote to ‘Uthman Ibn Hunayf his governor on Basra when he learned that he had attended and eaten the dinner hosted by a rich man,
I learned that a young man of Basra invited you and you attended the dinner hosted by him and ate the sumptuous food. I never expected that you would attend the function hosted by persons who drive away the hungry and invite tyrants. Watch out what you had eaten, remove the forbidden things, and eat only that which you acquired through lawful means.

Beware, you have to follow your chief and learn from him. Know that your chief is content with two loaves of bread made of barley, a food for a day. I know that this is impossible for you, but at least you should attempt to seek piety. By God, I have not accumulated any riches or assets. Nor did I acquire a fresh shirt to replace the old one. Had I wished, I could have eaten fresh honey and worn clothes made of pure silk. But it is impossible that base desires could overpower me and drag me towards a variety of tasty food even as someone in Hijaz or Yamamah has no bread to eat or has never eaten a stomach-full. Is it possible that I should fill my stomach and sleep peacefully, surrounded by hungry and thirsty men? Should I too become like the one about whom a poet said, ‘Enough insult it is that you should eat a stomach-full and sleep while others remain hungry expecting a few crumbs to fall their way.203

وَمِنْ كِتَابٍ لَهُ عَلَيْهِ السَّلاَمُ إِلَىٰ عُثْمَانَ بْنِ حُنَيْفٍ الأَنْصَارِيِّ، وَهُوَ عَامِلُهُ عَلَىٰ البَصْرَةِ، وَقَدْ بَلَغَهُ أَنَّهُ دُعِيَ إِلَىٰ وَلِيمَةِ قَوْمٍ مِنْ أَهْلِها فَمَضَىٰ إِلَيْهَا: أَمَّا بَعْدُ يَا بْنَ حُنَيْفٍ! فَقَدْ بَلَغَنِي أَنَّ رَجُلاً مِنْ فِتْيَـةِ أَهْلِ الْبَصْرَةِ دَعاكَ إِلَىٰ مَأْدُبَة فَأَسْرَعْتَ إِلَيْهَا، تُسْتَطَابُ لَكَ الأَلْوَانُ، وَتُنْقَلُ إِلَيْكَ الْجِفَـانُ. وَمَـا ظَنَنْتُ أَنَّكَ تُجِيبُ إِلَىٰ طَعَامِ قَوْمٍ عَائِلُهُمْ مَجْفُوٌّ وَغَنِيُّهُمْ مَدْعُوٌّ. فَانْظُرْ إِلَىٰ مَا تَقْضِـمُهُ مِـنْ هٰـذَا الْمَقْضَمِ، فَمَا اشْتَبَهَ عَلَيْكَ عِلْمُهُ فَالْفِظْهُ، وَمَا أَيْقَنْتَ بِطِيبِ وَجْهِهِ فَنَلْ مِنْهُ. أَلاَ وَإِنَّ لِكُلِّ مَأْمُومٍ إِمَاماً يَقْتَدِي بِهِ، وَيَسْتَضِيءُ بِنُورِ عِلْمِهِ.

أَلاَ وَإِنَّ إِمَامَكُمْ قَدِ اكْتَفَىٰ مِنْ دُنْيَاهُ بِطِمْرَيْهِ، وَمِنْ طُعْمِهِ بِقُرْصَيْهِ أَلاَ وَإِنَّكُمْ لاَ تَقْدِرُونَ عَلَىٰ ذَلِكَ، وَلٰكِنْ أَعِينُونِي بِوَرَعٍ وَاجْتِهَادٍ، وَعِفَّةٍ وَسَدَادٍ. فَوَااللهِ، مَا كَنَـزْتُ مِنْ دُنْياكُمْ تِبْراً، وَلاَ ادَّخَرْتُ مِنْ غَنَائِمِهَا وَفْراً، ولاَ أَعْدَدْتُ لِبَالِي ثَوْبِي طِمْـراً... وَلَـوْ شِـئْتُ لاَهْتَدَيْتُ الطَّرِيقَ إِلَىٰ مُصَفَّىٰ هٰذَا الْعَسَلِ، وَلُبَابِ هٰذَا الْقَمْحِ، وَنَسَائِجِ هٰذَا الْقَزِّ. وَلٰكِنْ هَيْهَاتَ أَنْ يَغْلِبَنِي هَوَايَ، وَيَقودَنِي جَشَعِي إِلَىٰ تَخَيُّرِ الأَطْعِمَةِ. وَلَعلَّ بِالْحِجَازِ أَوِ الْيَمَامَةِ مَنْ لاَ طَمَعَ لَهُ فِـي الْقُرْصِ، وَلاَ عَهْدَ لَهُ بِالشِّبَعِ. وَأَبيتَ مِبْطَاناً وَحَوْلِي بُطُونٌ غَرْثَىٰ وَأَكْبادٌ حَرَّىٰ، أَوْ أَكُونَ كَمَا قَـالَ الْقَائِلُ:

وَحَسْبُكَ دَاءً أَنْ تَبِيتَ بِبِطْنَةٍ …………..وَحَوْلَكَ أَكْبَادٌ تَحِنُّ إِلَىٰ الْقِدِّ

‘Ali And The Destitute: Ali’s Advice To Malik Al-Ashtar

219) ‘Ali (‘a) sent the following directives to his governor Malik al-Ashtar:

In the name of God the Merciful and Beneficent. These orders are from Amir Al-Mu’minin with whom Malik al-Ashtar has covenanted his obedience. I advise you to fear the wrath of God as the foremost [deterrent] on a priority basis. Obey what is made obligatory in the Book of God and the traditions established by God, without following which none can attain eminence; and those that refuse to follow the injunctions to establish divine traditions shall suffer severe humility and disgrace. I order you to establish the Divine ordinances, through your word, deed, and will, for God will surely help and make those who help him succeed in their ventures. God holds dear one who holds Him dear.

I order you to suppress your earthly desires. Drive out your desires whenever your ego attacks your Self, for your ego would forever try to tempt you into sinning. Those on whom God’s grace dwells are saved from the clutches of desire. Be honest to God and just to the people, your relatives, your subjects, and your friends. If you are not fair and just, you will be guilty of tyranny. God is an enemy of every tyrant and He will never accept the excuses of a tyrant, for the tyrant is at war with God, unless the tyrant repents and shuns tyranny. It is the tyranny that brings down a change in God’s grace though it may not bring immediate retribution. God ever listens to the cries of the oppressed who are subjected to penury and possess nothing and suffer silently. Among them are some who are content with the least and do not intervene in the affairs of others, and there are others who incessantly pursue their demands.

Obey God, earn His grace, and enforce what God has ordered. Fix some portion for the poor from your treasury and from the revenue from other cities, for both the Muslim living near you and those who live in far-off lands have equal rights. Be one among them. Let not the joy of rulership make you oblivious to the needs of the common man. However, busy you may be, do not neglect small matters. Always ponder [to find a solution to their problems]. Do not neglect the common man, particularly those who have no access to you and who are looked down with contempt. Choose a trustworthy and God-fearing person from them as their representative so that he may inform you of the true state of affairs and put forth a solution for their genuine problems. Take such action as may be best suited to solve their problems so that you may acquit yourself before God, for as your subjects they have a greater right to justice.

Attend and fulfill the needs of the orphans, the aged, and the destitute who have no resources and yet do not beg from others. No doubt, this is indeed a heavy burden, but God helps those who strive in His way, patiently seeking their reward in the hereafter and being content with what God gives them. Do not make people feel themselves obliged to you, nor should you feel that you have done a great favor by discharging your duties. Do not forsake the promise you made. To emphasize your importance is to take away the reward for it. To think that you have done a great job is to deprive it of its beatitude. To go back on your promise is to invite God’s wrath and invite the anger of your subjects, for God says, ‘The worst enemy in the Eye of God is one who makes a promise and then breaks it.’204 205 206

وَفِي عَهْدِهِ عَلَيْهِ السَّلاَمُ إِلَىٰ مَالِكٍ الأَشْتَرِ النَّخَعِيِّ رَحِمَهُ االلهُ:

بِسْمِ االلهِ الرَّحْمٰنِ الرَّحِيمِ. هٰـذَا مَـا أَمَرَ بِهِ عَبْدُ االلهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ مَالِكَ بْنَ الْحَارِثِ الأَشْتَرَ فِي عَهْدِهِ إِلَيْهِ... أَمَرَهُ بِتَقْوٰى االلهِ، وَإيثَارِ طَاعَتِهِ، وَاتِّبَاعِ مَا أَمَرَ بِهِ فِي كِتابِهِ مِنْ فَرَائِضِهِ وَسُنَنِهِ الَّتِي لاَ يَسْعَدُ أَحَـدٌ إِلاَّ بِاتِّبَاعِهَـا، وَلاَ يَشْقَىٰ إِلاَّ مَعَ جُحُودِهَا وَإِضَاعَتِهَا، وَأَنْ يَنْصُرَ االلهَ سُبْحانَهُ بِقَلْبِهِ وَيَدِهِ وَلِسانِهِ.

فَإِنَّهُ، جَلَّ اسْمُهُ، قَـدْ تَكَفَّلَ بِنَصْرِ مَنْ نَصَرَهُ، وَإِعْزَازِ مَنْ أَعَزَّهُ.

وَأَمَرَهُ أَنْ يَكْسِرَ نَفْسَهُ عِنْدَ الشَّهَوَاتِ، وَيَزَعَهَـا عِنْـدَ الْجَمَحَاتِ، فَإِنَّ النَّفْسَ أَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ االلهُ...

أَنْصِفِ االلهَ وَأَنْصِفِ النَّاسَ مِنْ نَفْسِكَ وَمِنْ كَـانَ االلهِ خَاصَّةِ أَهْلِكَ وَمَنْ لَكَ فِيهِ هَوىًٰ مِنْ رَعِيَّتِكَ، فَإِنَّكَ إِلاَّ تَفْعَلْ تَظْلِمْ! وَمَنْ ظَلَمَ عِبَـادَ االله خَصْمَهُ دُونَ عِبادِهِ، وَمَنْ خاصَمَهُ االلهُ أَدْحَضَ حُجَّتَهُ، وَكَانَ اللهِ حَرْباً حَتَّىٰ يَنْزِعَ وَيَتُـوبَ. وَلَـيْسَ شَىْءٌ أَدْعَىٰ إِلَىٰ تَغْيِيرِ نِعْمَةِ االلهِ وَتَعْجِيلِ نِقْمَتِهِ مِنْ إِقَامَةٍ عَلَىٰ ظُلْمٍ.

فَإِنَّ االلهَ يَسْمَعُ دَعْوَةَ الْمُضْطَهَدِينَ وَهُوَ لِلظَّالِمِينَ بِالْمِرْصَادِ...

ثُمَّ االلهَ االلهَ فِي الطَّبَقَةِ السُّفْلَىٰ مِنَ الَّذِينَ لاَ حِيلَةَ لَهُمْ مِـنَ الْمَسَـاكِينِ وَالْمُحْتَاجِينَ وَأَهْلِ البُؤْسَىٰ وَالزَّمْنَىٰ، فَإِنَّ فِي هٰذِهِ الطَّبَقَةِ قَانِعاً وَمُعْتَرّاً. وَاحْفَظْ اللهِ مَا اسْتَحْفَظَكَ مِنْ حَقِّهِ فيهِمْ، وَاجْعَلْ لَهُمْ قِسْماً مِنْ بَيْتِ مَالِكَ وَقِسْماً مِنْ غَلاَّتِ صَوافِي الإِسْلاَمِ فِي كُلِّ بَلَدٍ. فَـإِنَّ لِلأَقْصَىٰ مِنْهُمْ مِثْلَ الَّذِي لِلأَدْنَىٰ. وَكُلٌّ قَدِ اسْتَرْعَيْتَ حَقَّهُ، فَلاَ يَشْغَلَنَّكَ عَنْهُمْ بَطَراً، فَإِنَّكَ لاَ تُعْذَرُ بِتَضْييعِ التَّافِهِ لإِحْكَامِكَ الْكَثِيرَ الْمُهِمَّ. فَلاَ تُشْخِصْ هَمَّكَ عَنْهُمْ، وَلاَ تُصَعِّرْ خَدَّكَ لَهُمْ.

وَتَفَقَّدْ أُمُورَ مَنْ لاَ يَصِلُ إِلَيْكَ مِنْهُمْ مِمَّنْ تَقْتَحِمُهُ الْعُيونُ وتُحَقِّرُهُ الرِّجَالُ. فَفَرِّغْ لأِولٰئِكَ مِنْ أَهْـلِ الْخَشْـيَةِ وَالتَّواضُعِ، فَلْيَرْفَعْ إِلَيْكَ أُمُورَهُمْ. ثُمَّ اعْمَلْ فِيهِمْ بِالإِعْذَارِ إِلَىٰ االلهِ يَوْمَ تَلْقاهُ، فَإِنَّ هٰؤُلاَءِ مِنْ بَـيْنِ الرَّعِيَّةِ أَحْوَجُ إِلَىٰ الإِنْصافِ مِنْ غَيْرِهِمْ. وَكُلٌّ فَأَعْذِرْ إِلَىٰ االلهِ فِي تَأْدِيَةِ حَقِّهِ إِلَيْهِ. وَتَعَهَّدْ أَهْلَ الْيُـتْم وَذَوي الرِّقَّةِ فِي السِّنِّ مِمَّنْ لاَ حِيلَةَ لَهُ، وَلاَ يَنْصِبُ لِلْمَسأَلَةِ نَفْسَهُ، وَذٰلِكَ عَلَىٰ الْوُلاَةِ ثَقيلٌ. وَالْحَقُّ كُلُّهُ ثَقيلٌ. وَقَدْ يُخَفِّفُهُ االلهُ عَلَىٰ أَقْوَامٍ طَلَبُوا الْعَاقِبَةَ فَصَبَّرُوا أَنْفُسَهُمْ، وَوَثِقُوا بِصِـدْقِ مَوْعُـودِ االلهِ لَهُمْ...

وَإِيَّاكَ وَالْمَنَّ عَلَىٰ رَعِيَّتِكَ بِإِحْسَانِكَ، أَوِ التَّزَيُّدَ فِيمَا كَانَ مِنْ فِعْلِكَ، أَوْ أَنْ تَعِدَهُمْ فَتُتْبِـعَ مَوْعِدَكَ بِخُلْفِكَ. فَإِنَّ الْمَنَّ يُبْطِلُ الإِحْسَانَ، وَالتَّزَيُّدَ يُذْهِبُ بِنُورِ الْحَقِّ، وَالْخُلْفَ يُوجِبُ الْمَقْـتَ عِنْدَ االلهِ وَالنَّاسِ. قَالَ االلهُ تَعَالَىٰ: ﴿كَبُرَ مَقْتاً عِنْدَ االلهِ أَنْ تَقُولُوا مَا لاَ تَفْعَلونَ.﴾

220) Imam al-Sadiq (‘a) said:
‘Ali (‘a) willed that he had released from slavery Abu Nayzar, Rabah, and Jubayr on condition that they would work in the treasury for five years.207

بِالإِسْنَادِ، عَنْ أَبِي عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ قَالَ: أَوْصَىٰ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ فَقَالَ: إِنَّ أَبَـا نَيزَرَ وَرَبَاحاً وَجُبَيْراً عُتِقُوا عَلَىٰ أَنْ يَعْمَلُوا فِي الْمَالِ خَمْسَ سِنِينَ.

Ali’s Advice To Plant Trees

221) Zurarah narrates that Imam al-Baqir (‘a) said:
‘Ali (‘a) was found of sitting on a mound of date seeds. He was asked as to what he intended to do. He replied that he would plant a million seeds and, God willing, they would grow into lush fruit-bearing palms. ‘Ali (‘a) planted all the seeds not leaving even a single one.208

عَنْ زُرَارَةَ، عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلاَمُ قَالَ: لَقيَ رَجُلٌ أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ وَتَحْتَهُ وَسَقٌ مِنْ نَوَىٰ، فَقَالَ لَهُ: «مَا هٰذَا يَا أَبَا الْحَسَنِ تَحْتَكَ؟» فَقَالَ: «مِائَةُ أَلْفِ عِذْقٍ إِنْ شَـاءَ االلهُ.» (قَـالَ) فَغَرَسَهُ، فَلَمْ يُغَادِرْ مِنْهُ نَوَاةً وَاحِدَةً.

222) Ibn Da’b narrates that ‘Ali (‘a) was carrying a sac containing three million date seeds. When asked what he was carrying on his shoulder, he replied that they were three million date seeds, which he intended to plant and which God willing would sprout into fruit-bearing trees. He planted every one of those seeds on fertile land and all the seeds flourished.209

قَالَ ابْنُ دَأْبٍ: فَكَانَ يَحْمِلُ الْوَسَقَ فِيهِ ثَلاَثُمِائَةِ أَلْفِ نَوَاةٍ. فَيُقُالُ لَهُ: «مَـا هٰـذَا؟» فَيَقُـولُ:«ثَلاَثُمِائَةِ أَلْفِ نَخْلَةٍ إِنْ شَاءَ االلهُ.» فَيَغْرِسُ النَّوَىٰ كُلَّهَا فَلاَ تَذْهَبُ مِنْهُ نَوَاةُ يَنْبُعَ وَأَعَاجِيبِهَا.

223) Imam al-Sadiq (‘a) said:
‘Ali (‘a) was seen carrying a sac on his shoulder. When asked as to what it was, he replied that they were date trees that, God willing, would bloom. He planted all the seeds, not leaving even a single one.210

عَنْ أَبِي عَبْدِ االلهِ عَلَيْهِ السَّلاَمُ قَالَ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ كَانَ يَخْرُجُ وَمَعَـهُ أَحْمَـالُ النَّوَىٰ. فَيُقَالُ لَهُ: «يَا أَبَا الْحَسَنِ! مَا هٰذَا مَعَكَ؟» فَيَقُولُ: «نَخْلٌ إِنْ شَاءَ االلهُ.» فَيَغْرِسُهُ فَلَمْ يُغَادِرْ مِنْهُ وَاحِدَةً.

Ali’s Generosity And Kind Heartedness

224) Ibn Abbas reports that Miqdad told ‘Ali (‘a) that he had not eaten for three days. ‘Ali (‘a) went out, sold his armor for five hundred Dirhams, paid the money to Miqdad and returned empty-handed. A stranger appeared with a camel and offered the camel for sale for a hundred Dirhams on credit to ‘Ali (‘a); so, ‘Ali (‘a) bought it. Soon another stranger appeared and offered to buy the camel for a hundred and fifty Dirhams. ‘Ali (‘a) accepted the offer and sold the camel. All this happened even as ‘Ali (‘a) was standing near his house.

‘Ali (‘a) asked al-Hasan and al-Husayn (‘a) who were standing nearby to go after the stranger who bought the camel and find out who he was. The Prophet (S) who was smilingly watching the entire episode, said, “O Ali, the vendor who sold the camel was Gabriel and the purchaser was Michael. Then the Prophet (S) recited the verse:

“Those who repose their faith in Allah…” (65:2) 211

وَفِي حَدِيثِ ابْنِ عَبَّاسٍ أَنَّ الْمِقْدَادَ قَالَ لَهُ: «أَنَا مُنْذُ ثَلاَثَةِ أَيَّامٍ مَا طَعِمْتُ شَيْئاً.» فَخَرَجَ أَمِـيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ وَباعَ دِرْعَهُ بِخَمْسِمِائَةٍ وَدَفَع إِلَيْهِ بَعْضَهَا وَانْصَرَفَ مُتَحَيِّراً. فَنَادَاهُ أَعْرَابِيٌّ: «إِشْتَرِ مِنِّي هٰذِهِ النَّاقَةَ مَؤَجَّلاً.» فَاشْتَرَاهَا بِمِائَةِ دِرْهَمٍ وَمَضَىٰ الأَعْرَابِيُّ. فَاسْتَقْبَلَهُ آخَرُ

وَقَالَ: «بِعْنِي هٰذِهِ النَّاقَةَ بِمِائَةٍ وَخَمْسِينَ دِرْهَماً.» فَبَاعَ وَصَاحَ: «يَا حَسَنُ، وَيَا حُسَيْنُ! إِمْضِيَا فِي طَلَبِ الأَعْرَابِيِّ.» وَهُـوَ عَلَىٰ الْبَابِ، فَرَآهُ النَّبِيُّ فَقَالَ وَهُوَ مُتَبَسِّمٌ: «يَا عَلِيُّ! الأَعْرَابِيُّ صَاحِبُ النَّاقَةِ جَبْرَئِيـلُ، وَالْمُشْـتَرِي مِيكَائِيلُ. يَا عَلِيُّ! الْمِائَةُ عَنِ النَّاقَةِ، وَالْخَمْسُونَ بِالْخُمْسِ الَّتِي دَفَعْتَها إِلَىٰ الْمِقْدادِ.» ثُمَّ تَلاَ: ﴿وَمَنْ يَتَّقِ االلهَ يَجْعَلْ لَهُ مَخْرَجاً﴾

225) Muhammad Ibn Fudhayl Ibn Marwan said:
‘Ali (‘a) was asked as to how much he gives in charity, how much he spends and how much he saves. ‘Ali (‘a) replied, ‘By God, I will certainly think of saving if I know for sure that God has accepted even a single deed of mine. By God, I do not know if God has accepted even a single deed of mine.’212

وَرَوَىٰ مُحَمَّدُ بْنُ فُضَيْلِ بْنِ غَزْوَانَ قَالَ: قِيلَ لِعَلِيٍّ عَلَيْهِ السَّلاَمُ: «كَمْ تَتَصَدَّقُ! كَـمْ تُخْـرِجُ مَالَكَ! أَلاَ تُمْسِكُ؟!» قَالَ: «إِنِّي -وَااللهِ- لَوْ أَعْلَمُ أَنَّ االلهَ تَعَالَىٰ قَبِلَ مِنِّي فَرْضاً وَاحِداً لأَمْسَـكْتُ وَلٰكِنِّي -وَااللهِ- لاَ أَدْري أَقَبِلَ سُبْحانَهُ مِنِّي شَيْئاً أَمْ لاَ؟»

Giving His Ring As Alms

226) Al-Hasan Ibn Zayd reports from his father Zayd Ibn al-Hasan who in turn narrated from his ancestors who quoted Ammar Ibn Yasir as saying,
‘Ali (‘a) was bending down in his supererogatory prayers when a man approached him and wanted some charity. ‘Ali (‘a) beckoned the man to take his ring. The man removed Ali’s ring from his hand. The man then met the Prophet (S) and told him what transpired. At that moment the verse:

“Verily the guardians over you are Allah and His Prophet and those who give charity even as they bend down in prayer.” (5:55).

was revealed. The Prophet (S) then said, ‘Of whomsoever, I am the Guardian, this ‘Ali here is also the guardian. O Lord, be a friend to his friends and an enemy of his enemies.’ 213

عَنِ الْحَسَنِ بْنِ زَيْدٍ، عَنْ أَبِيهِ زَيْدِ بْنِ حَسَنٍ، عَنْ جَدِّهِ قَالَ: سَمِعْتُ عَمَّارَ بْنَ يَاسِـرٍ يَقُـولُ وَقَفَ لِعَليِّ بْنِ أَبِي طَالِبٍ سَائِلٌ وَهُـوَ رَاكِعٌ فِي صَلاَةِ التَّطَوُّعِ، فَنَزَعَ خَاتَمَهُ فَأَعْطَـاهُ السَّائِلَ. فَأَتَى رَسُولَ االله صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ فَأَعْلَمَهُ ذٰلِكَ، فَنَزَلَ عَلَىٰ النَّبِيِّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ هٰذِهِ الآيَـةُ: ﴿إِنَّمَـا وَلِيُّكُمُ االلهُ وَرَسولُهُ...﴾ إِلَىٰ آخِرِ الآيَةِ

قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ: «مَنْ كُنْتُ مَوْلاَهُ فَإنَّ عَلِيّاً مَوْلاَهُ. اللَّهُمَّ وَالِ مَنْ وَالاَهُ وَعَادِ مَنْ عَادَاهُ.»

227) Al-Tha’labi wrote in his book of tafsir (exegeses of the Holy Qur’an) that Abdullah Ibn Abbas was sitting near the well of Zamzam narrating traditions of the Prophet (S) when a man with most of his face hidden under his turban cloth appeared. Whenever Ibn Abbas quoted a hadith that man too would quote another. At last, Ibn Abbas asked, ‘Who are you? Why don’t you remove the cloth from your face so that we may see your face?’

The man removed the cloth from his face and said, ‘Those who know me know me. For those who do not know me, I say, I am Jundab Ibn Junadah Abu Dharr al-Ghifari. I have heard with these ears and if I am lying let me become deaf; and with these very eyes I have seen and if I am lying let me be struck blind - the Prophet (S) said, Ali, is the leader of the pious and eliminator of the nonbelievers. Whoever helps him would receive help and whoever avoids helping him would regret. Whoever denies his vicegerency [wilayah] is accursed.’

One day, I performed the afternoon prayer with the Prophet (S). A man entered the mosque and asked for alms. None gave anything to him. The man raised his hands towards the sky and said, ‘O Lord, be my witness; I came begging in the Prophet’s mosque, yet none gave me anything.’ ‘Ali (‘a) was then bowing in prayer. He beckoned the man by shaking his little finger on which he wore a ring. The man went to ‘Ali and removed the ring from his little finger. We all noticed this incident.

When the Prophet (S) finished his prayer, he raised his hands towards the sky and said, ‘O Allah! My brother Moses prayed to you to enlarge his chest, to make his task easy, remove the knots [difficulty] from his tongue [speech] so that men could understand his words, make his brother Aaron as his vicegerent, strengthen him through Aaron, and make Aaron partner in all his affairs. O Lord, You accepted his prayer, strengthened him with the support of his brother Aaron, and blessed them both with miracles to subdue the opponents. O Lord, I, Muhammad Your Messenger, pray You to enlarge Ali’s vision, make his task easy, and appoint from my clan, my brother ‘Ali as my vizier and through him strengthen me.’

Abu Dharr further said that hardly had the Prophet (S) completed his prayers when Gabriel descended and said, ‘Read.’ The Prophet (S) asked, ‘What do I read?’ Gabriel said, ‘Say:

“Verily Allah is your Guardian and His Prophet and those believers who are steadfast [establish] prayers and give zakat even as they remain in the state of bowing in prayer.” (5:55).”214

وَرَوَىٰ الثَّعْلَبِيُّ فِي تَفْسِيرِهِ أَنَّ عَبْدَ االلهِ بْنَ الْعَبَّاسِ كَانَ عَلَىٰ شَفِيرِ زَمْزَمَ وَهُو يَقُولُ: «سَـمِعْتُ النَّبِيَّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ يَقُولُ...» وَهُوَ (يُكَرِّرُ الأَحَادِيثَ) ، إِذْ أَقْبَلَ رَجُلٌ مُعْتَمٌّ بِعِمَامَةٍ وَقَدْ غَطَّىٰ بِهَا أَكْثَرَ وَجْهِهِ. فَكانَ ابْنُ عَبَّاسٍ لاَ يَقُولُ: «قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِـهِ...» إِلاَّ وَقَـالَ ذٰلِـكَ الرَّجُلُ: «قَالَ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ...».

فَقَالَ لَهُ ابْنُ عَبَّاس: «بِااللهِ عَلَيْـكَ! مَـنْ أَنْـتَ؟ فَكَشَفَ الْعِمَامَةَ عَنْ وَجْهِهِ وَقَالَ: «أَيُّها النَّاسُ! مَنْ عَرَفَنِي فَقَدْ عَرَفَنِي. وَمَنْ لَمْ يَعْرِفْنِي فَأَنَـا أُعَرِّفُـهُ بِنَفْسِي: أَنَا جُنْدُبُ بْنُ جُنادَةَ أَبُو ذَرٍّ الغِفَارِيُّ. سَمِعْتُ رَسُولَ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ بِهَاتَيْنِ وَإِلاَّ صُمَّتَا [يَعْنِي: أُذَنَيْهِ] وَرَأَيْتُهُ بِهَاتَيْنِ [يَعْنِي: عَيْنَيْهِ] وَإِلاَّ عُمِيَتَا، يَقُولُ:

‹عَلِيٌّ قَائِدُ الْبَرَرَةِ. عَلِيٌّ قَاتِلُ الْكَفَـرَةِ مَنْصُورٌ مَنْ نَصَرَهُ، مَخْذُولٌ مَنْ خَذَلَهُ، مَلْعُونٌ مَنْ جَحَدَ وِلاَيَتَهُ.› أَمَا إِنِّي صَلَّيْتُ مَعَ رَسُولِ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ صَلاَةَ الظُّهْرِ، فَسَأَلَ سَائِلٌ فِي الْمَسْجِدِ، فَلَمْ يُعْطِهِ أَحَدٌ شَيْئاً. فَرَفَعَ السَّـائِلُ يَـدَهُ إِلَـىٰ السَّمَاءِ

وَقَالَ: ‹اللَّهُمَّ! أُشْهِدُكَ أَنِّي سَأَلْتُ فِي مَسْجِدِ رَسُولِ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ فَلَمْ يُعْطِنِي أَحَـدٌ شَيْئاً!› وَكَانَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ رَاكِعاً، فَأَوْمَىٰ إِلَيْهِ بِخُنْصِرِهِ الْيُمْنَىٰ، وَكَانَ يَتَخَتَّمُ فِيهَا. فَأَقْبَـلَ السَّائِلُ حَتَّىٰ أَخَذَ الْخَاتَمَ مِنْ خُنْصِرِهِ، وَالنَّبِيُّ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ شَاهَدَهُ. فَلَمَّا فَرِغَ مِنْ صَلاَتِهِ رَفَـعَ رَأْسَهُ إِلَىٰ السَّمَاءِ

وَقَالَ: ‹اللَّهُمَّ! إِنَّ أَخِي مُوسَىٰ سَأَلَكَ فَقَالَ: ﴿رَبِّ اشْرَحْ لِي صَدْرِي. وَيَسِّرْ لِـي أَمْرِي. وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي. يَفْقَهُوا قَوْلِي. وَاجْعَلْ لِي وَزِيراً مِنْ أَهْلِي. هَارُونَ أَخِي. أُشْدُدْ بِـهِ أَزْرِ.ي وَأَشْرِكْهُ فِي أَمْرِي.﴾

اللَّهُمَّ! فَأَنْزَلْتَ عَلَيْهِ قُرآناً نَاطِقاً: ﴿سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَـلُ لَكُمَا سُلْطاناً فَلاَ يَصِلونَ إِلَيْكُمَا بِآيَاتِنَا.﴾ اللَّهُمَّ! وَأَنَا مُحَمَّدٌ نَبِيُّكَ وَصَفِيُّكَ: اللَّهُمَّ! فَاشْـرَحْ لِـي صَدْرِي، وَيَسِّرْ لِي أَمْرِي، وَاجْعَلْ لِي وَزِيراً مِنْ أَهْلِي، عَلِيّاً أَخِي. أُشْدُدْ بِهِ ظَهْرِي.›

وَقَالَ أَبُو ذَرٍّ: فَمَا اسْتَتَمَّ رَسُولُ االلهِ صَلَّىٰ االلهُ عَلَيْهِ وَآلِهِ كَلاَمَهُ حَتَّىٰ نَزَلَ جَبْرَائِيلُ عَلَيْهِ السَّلاَمُ مِنْ عِنْدِ االلهِ. فَقَالَ: ‹يَا مُحَمَّدُ! إِقْرَأْ.› قَالَ: ‹وَمَا أَقْرَأُ؟› قَالَ: ‹إِقْرَأْ: ﴿إِنَّمَا وَلِيُّكُمُ االلهُ وَرَسُولُهُ وَالَّذِينَ آمَنُـوا الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ.﴾›»

• 1. Ihqaq Al-Haqq, vol. 4, p. 218.
• 2. Fadha’il Al-Khamsah, vol. 1, p. 179; Al-Isti’ab, vol. 3, p. 1091 [with a different chain of narrators].
• 3. Al-Ghadir, vol. 3, p. 221; Manaqib ‘Ali Ibn Abu Talib, p. 15; Yanabi’ Al-Mawaddah, p. 61 [with differences].
• 4. Ihqaq Al-Haqq, vol. 15, p. 357.
• 5. Amali by Shaykh Al-Tusi, vol. 1, p. 352; Al-Tara’if, p. 18; Fadha’il Al-Khamsah, vol. 1, p 178; Rawdhat Al-Wa’izin, vol. 1, p. 85 [with differences].
• 6. Al-Mustarshad, p. 271.
• 7. Al-Mustadrak by Al-Hakim, vol. 3, p. 136.
• 8. Ihqaq Al-Haqq, vol. 15, p.352.
• 9. Ihqaq Al-Haqq, vol. 15, p.350.
• 10. Ihqaq Al-Haqq, vol. 15, p.341.
• 11. Ihqaq al-Haqq, vol. 4, p.347.
• 12. Al-Ghadir, vol. 3, p. 225.
• 13. Amali by Shaykh Al-Tusi, vol. 2, p. 188; Bihar al-Anwar, vol. 104, p. 3; Manaqib ‘Ali Ibn Abu Talib, p. 289; Fadha’il al-Khamsah, vol. 1, p. 191 [with a different chain of narrators]; al-Ghadir, vol. 5, p. 363 [on a different context]
• 14. Al-Hikam Al-Zahirah, vol. 2, p. 98 quoting Hilyat Al-Abrar, vol. 1, p. 231.
• 15. Hilyat Al-Abrar, vol. 1, p. 232.
• 16. Bihar Al-Anwar, vol. 35, p. 329.
• 17. Manaqib Aale Abu Talib, vol. 3, p. 267.
• 18. Rawdhat Al-Muttaqin, vol. 5, p. 492.
• 19. Bihar Al-Anwar, vol. 27, p. 114.
• 20. Wasa’il Al-Shi’ah, vol. 18, p. 562.
• 21. Bihar Al-Anwar, vol. 27, p. 116.
• 22. Bihar Al-Anwar, vol. 38, p. 29; Manaqib Aale Abu Talib, vol. 3, p. 62
• 23. Bisharat al-Mustafa, p. 57; Al-Mustadrak by Al-Hakim, vol. 3, p. 142; Manaqib ‘Ali Ibn Abu Talib, p. 209; Fara’id al-Simtayn, vol. 1, p. 181. This hadith was missing in the English version but was present in the original Farsi text, so it has been added [Note of Al-Islam.org team].
• 24. Ihqaq Al-Haqq, vol. 7, p. 100.
• 25. Manaqib ‘Ali Ibn Abu Talib, p. 206; Rawdhat Al-Muttaqin, vol. 4. p. 47; Wasa’il Al-Shi’ah, vol. 11, p. 568; Ihqaq Al-Haqq, vol. 17, p. 137; Kanz Al-’Ummal, vol. 11, p. 601; Bihar Al- Anwar, vol. 26, p. 229.
• 26. Amali by Shaykh Al-Saduq, vol. 1, p. 119; Ithna-Ashariyah, p. 62; Hilyat Al-Abrar, vol. 1 p. 285; Rawdhat Al-Wa’izin, vol. 1 p. 114.
• 27. Bisharat Al-Mustafa, p. 61; Mustadrak Al-Wasa’il, vol. 12, p. 393; Manaqib ‘Ali Ibn Abu Talib, p. 211; Bihar al-Anwar, vol. 38, p. 199.
• 28. Hilyat Al-Abrar, vol. 1, p. 285; Ithna Ashariyah, p. 62; Ihqaq Al-Haqq, vol. 5, p. 130; Irshad Al-Qulub, p. 209; Anwar Al-Hidayah, p. 131; Bihar Al-Anwar, vol. 38, p. 196 [with a difference in narration].
• 29. Ihqaq Al-Haqq, vol. 5, p. 70; Fadha’il ‘Ali Ibn Abu Talib, p. 146; Bihar Al-Anwar, vol. 38, p. 14 [with a difference in narration].
• 30. Amali by Shaykh Al-Saduq, 81; Bihar Al-Anwar, vol. 38, p. 94; Jami’ Al-Akhbar, p. 51; Anwar Al-Hidayah, p. 134; Ihqaq Al-Haqq, vol. 4, p. 287 [with a difference in narration].
• 31. Amali by Shaykh Al-Tusi, vol. 1, p. 118; Amali by Shaykh Al-Mufid, p. 77 [with a difference in narration].
• 32. Rawdhat Al-Wa’izin, vol. 1, p. 112; Amali by Shaykh Al-Saduq, p. 86; Al-Mustarshad, p. 633; Kashf Al-Ghummah, vol. 1, p. 298; Irshad Al-Qulub, p. 145; Kashf Al-Yaqin, p. 107; I’lam Al-Wara, p. 188.
• 33. ‘Uyun Akhbar Al-Ridha, vol. 2, p. 48; Manaqib ‘Ali Ibn Abu Talib, p. 70; Al-Ghadir, vol. 11, p. 123; Jami’ Al-Ahadith by Al-Suyuti, vol. 16, p. 262; Kanz Al-’Ummal, vol. 13, p. 152.
• 34. Al-Mustarshad, p. 637.
• 35. Ghayat Al-Maram, vol. 1, p. 92.
• 36. Ihqaq Al-Haqq, vol. 5, p. 43; Ithna Ashariyah, p. 61; Amali by Shaykh Al-Saduq, p. 81; Bihar Al-Anwar, vol. 38, p. 95.
• 37. Amali by Sheikh Al-Saduq, p. 213. [This hadith was not present in the original Farsi edition, but it is pertinent to the subject, so it has been kept in the text. Note of Al-Islam.org Team]
• 38. Al-Ikhtisas, p. 272; Al-Kafi, vol. 1, p. 265; Bihar Al-Anwar, vol. 40, p. 209 [with a difference in narration].
• 39. Bihar Al-Anwar, vol. 26, p. 147.
• 40. Bihar Al-Anwar, vol. 40, p. 209.
• 41. Al-Ikhtisas, p. 272; Bihar Al-Anwar, vol. 17, p. 146.
• 42. Tafsir Al-Ayyashi, vol. 1, p. 15.
• 43. Tafsir Al-Ayyashi, vol. 1, p. 17.
• 44. Tafsir Al-Ayyashi, vol. 1, p. 17.
• 45. Manaqib Aale Abu Talib, vol. 2, p. 41.
• 46. Al-Ihtijaj, vol. 1, p. 74.
• 47. Basa’ir Al-Darajat, p. 290.
• 48. Basa’ir Al-Darajat, p. 292; Al-Ikhtisas, p. 272; Bihar Al-Anwar, vol. 40, p. 208 [with a difference in narration].
• 49. Ihqaq Al-Haqq, vol. 15, p. 399.
• 50. Ihqaq Al-Haqq, vol. 15, p. 377.
• 51. Ihqaq Al-Haqq, vol. 15, p. 397.
• 52. Basa’ir Al-Darajat, p. 127.
• 53. Kashf Al-Ghummah, vol. 1, p. 113; Al-Ghadir, vol. 3, p. 96.
• 54. Bihar Al-Anwar, vol. 26, p. 50.
• 55. Basa’ir Al-Darajat, p. 344.
• 56. Wasa’il Al-Shi’ah, vol. 18, p. 20.
• 57. Tafsir Al-Ayyashi, vol. 2, p. 221.
• 58. Bihar Al-Anwar, vol. 35, p. 430.
• 59. Basa’ir Al-Darajat, p. 213.
• 60. Bihar Al-Anwar, vol. 35, p. 431.
• 61. Ihqaq Al-Haqq, vol. 15, p. 566; Al-Muraja’at, p. 153.
• 62. Ihqaq Al-Haqq, vol. 5, p. 501; Al-Tara’if, p. 77 [with a difference in narration].
• 63. Ihqaq Al-Haqq, vol. 7, p. 213; Yanabi’ Al-Mawaddah, p. 235.
• 64. Ihqaq Al-Haqq, vol. 6, p. 461; Al-Tara’if, p. 77 [with a difference in narration].
• 65. Ihqaq Al-Haqq, vol. 5, p. 501.
• 66. Ihqaq Al-Haqq, vol. 6, p. 448.
• 67. Basa’ir Al-Darajat, p. 302; Al-Ikhtisas, p. 276; Bihar Al-Anwar, vol. 26, p. 29 [with a difference in narration].
• 68. Al-Kafi, vol. 1, p. 356 .
• 69. Bihar Al-Anwar, vol. 26, p. 29; Al-Ikhtisas, p. 276; Kanz Al-’Ummal, vol. 13, p. 114.
• 70. Bihar Al-Anwar, vol. 26, p. 29.
• 71. Kashf Al-Yaqin, p. 432.
• 72. Basa’ir Al-Darajat, p. 310.
• 73. Al-Ikhtisas, p. 279.
• 74. Al-Ikhtisas, p. 278.
• 75. Bihar Al-Anwar, vol. 40, p. 132; Ghayat Al-Maram, p. 519.
• 76. Al-Ikhtisas, p. 276; Ghayat Al-Maram, p. 519; Bihar Al-Anwar, vol. 26, p. 30; Ihqaq Al-Haqq, vol. 6, p. 41.
• 77. Ihqaq Al-Haqq, vol. 6, p. 42.
• 78. Manaqib ‘Ali Ibn Abu Talib, p. 85.
• 79. Ihqaq Al-Haqq, vol. 5, p. 494; Yanabi’ Al-Mawaddah, p. 65.
• 80. Al-Irshad by Shaykh Al-Mufid, p. 22; Bihar Al-Anwar, vol. 40, p. 203; Ithbat Al-Hudah, vol. 2, p. 144.
• 81. Fadha’il Al-Khamsah, vol. 2, p. 251; Kanz Al-’Ummal, vol. 13, p. 148; Jami’ Al-Ahadith by Al-Suyuti, vol. 16, p. 259; Ihqaq Al-Haqq, vol. 5, p. 500; Al-Mustadrak by Al-Hakim, vol. 3, p. 127; Al-Imam ‘Ali, vol. 2, p. 464.
• 82. Kashf Al-Ghummah, vol. 1, p. 113; Ithbat Al-Hudah, vol. 2, p. 246; Manaqib ‘Ali Ibn Abu Talib, p. 83; Yanabi’ Al-Mawaddah, p. 234; Bihar Al-Anwar, vol. 40, p. 203.
• 83. Ihqaq Al-Haqq, vol. 5, p. 470.
• 84. Ihqaq Al-Haqq, vol. 5, p. 476.
• 85. Yanabi’ Al-Mawaddah, p. 28; Ithbat Al-Hudah, vol. 1, p. 499.
• 86. Ihqaq Al-Haqq, vol. 5, p. 498; Bihar Al-Anwar, vol. 40, p. 206.
• 87. Ihqaq Al-Haqq, vol. 5, p. 497.
• 88. Ithbat Al-Hudah, vol. 2, p. 31; Bihar Al-Anwar, vol. 40, p. 201.
• 89. Al-Ghadir, vol. 3, p. 96.
• 90. Ihqaq Al-Haqq, vol. 5, p. 505; Tadhkirat Al-Khawas, p. 52.
• 91. Ihqaq Al-Haqq, vol. 5, p. 504; Al-Imam ‘Ali, vol. 2, p. 463.
• 92. Fadha’il Al-Khamsah, vol. 2, p. 249; Manaqib ‘Ali Ibn Abu Talib, p. 86; Ihqaq Al-Haqq, vol. 5, p. 506; Ithbat Al-Hudah, vol. 2, p. 97.
• 93. Ihqaq Al-Haqq, vol. 5, p. 510; Manaqib ‘Ali Ibn Abu Talib, p. 87.
• 94. Manaqib ‘Ali Ibn Abu Talib, p. 287; Ihqaq Al-Haqq, vol. 5, p. 517; Al-Ghadir, vol. 3, p. 96; Irshad Al-Qulub, p. 212; Kanz Al-’Ummal, vol. 13, p. 146; Kashf Al-Ghummah, vol. 1, p. 113.
• 95. Kamal Al-Din, p. 241; Bihar Al-Anwar, vol. 40, p. 203.
• 96. Al-Ihtijaj, vol. 1, p. 388.
• 97. Ihqaq Al-Haqq, vol. 7, p. 586.
• 98. Bihar Al-Anwar, vol. 26, p. 147.
• 99. Bihar Al-Anwar, vol. 10, p. 128; Tafsir Nur al-Thaqalayn, vol. 1, p. 424; Yanabi’ Al-Mawaddah, p. 66.
• 100. Bihar Al-Anwar, vol. 92, p. 79; ‘Uyun Akhbar Al-Ridha, vol. 2, p. 67.
• 101. Al-Fusul Al-Mi’ah, vol. 4, p. 196.
• 102. Kanz Al-’Ummal, vol. 13, p. 165.
• 103. The Book of Kitab Sulaym Ibn Qays, p. 22.
• 104. The Book of Kitab Sulaym Ibn Qays, p. 213.
• 105. Tadhkirat Al-Khawas, p. 34.
• 106. Masabih Al-Anwar, vol. 1, p. 30; Al-Mahajjat Al-Baydha’, vol. 4, p. 203; Ghurar Al-Hikam, p. 603; Irshad Al-Qulub, p. 212; Kashf Al-Ghummah, vol. 1, p. 170; Tadhkirat Al-Khawas, p. 34.
• 107. Nahj Al-Sa’adah, vol. 1, p. 87; Fadha’il Al-Khamsah, vol. 2 p. 256.
• 108. The above translation and the one that follows are submitted with all humility, for it is impossible to convey the beauty, grandeur and depth of even a part of Moula Ali’s wonderful sermons. [Translator].
• 109. Nahj Al-Sa’adah, vol. 1, p. 100.
• 110. Kashf Al-Yaqin, p. 67.
• 111. Kashf Al-Yaqin, p. 45; Al-Ghadir, vol. 3, p. 96; Al-Kafi, vol. 7, p. 425.
• 112. Ihqaq Al-Haqq, vol. 15, p. 395.
• 113. Ihqaq Al-Haqq, vol. 4, p. 324.
• 114. Al-Irshad by Shaykh Al-Mufid, p. 22.
• 115. Al-Fusul Al-Mi’ah, vol. 5, 268.
• 116. Fadha’il Al-Khamsah, vol. 2, p. 260; Manaqib by Al-Khawarizmi, p. 13; Kanz Al-’Ummal, vol. 13, p. 120; Ihqaq Al-Haqq, vol. 8, p. 39.
• 117. Nahj Al-Balaghah, p. 78.
• 118. Bahj Al-Sibaghah, vol. 4, p. 129; Ihqaq Al-Haqq, vol. 4, p. 244; Bihar Al-Anwar, vol. 21 p. 374.
• 119. Al-Kafi, vol. 1, p. 354.
• 120. Al-Tahdhib, vol. 10, p. 50; Al-Fusul Al-Mi’ah, vol. 5, p. 331.
• 121. Al-Fusul Al-Mi’ah, vol. 5, p. 332 quoting Manaqib Aale Abu Talib, vol. 2, p. 367.
• 122. Al-Irshad of Shaykh Al-Mufid, p. 110; Kashf Al-Yaqin, p. 67; Manaqib Aale Abu Talib, vol. 2, p. 367.
• 123. Al-Fusul Al-Mi’ah, vol. 5, p. 334; Al-Ghadir, vol. 6, p. 126; Al-Faqih, vol. 3, p. 19.
• 124. Rawdhat Al-Wa’izin, vol. 1, p. 85; Fadha’il Al-Khamsah, vol. 1, p. 192.
• 125. Kanz Al-’Ummal, vol. 13, p. 122; Jami’ Al-Ahadith by Al-Suyuti, vol. 16, p. 244.
• 126. Khasa'is Amir al-Mu'minin by Nasa’i, p. 47.
• 127. Hilyat Al-Abrar, vol. 1, p. 239; Bihar Al-Anwar, vol. 39, p. 252; Al-Ghadir, vol. 3, p. 223.
• 128. Al-Kafi, vol. 3, p. 329.
• 129. Amali by Shaykh Al-Tusi, vol. 2, p. 80; Hilyat Al-Abrar, vol. 1, p. 276.
• 130. The hadith was not present in the original Farsi version of the text, and the reference was not given in the English version of this text. [Note of Al-Islam.org team].
• 131. Al-Kafi, vol. 3, p. 324.
• 132. Bihar Al-Anwar, vol. 77, p. 400; Mafatih al-Jinan, p. 240.
• 133. Nahj Al-Balaghah, p. 555; Al-Mahajjat Al-Baydha’, vol. 8, p. 145; Sabhi al-Saleh, p. 250.
• 134. Bihar Al-Anwar, vol. 38, p. 203.
• 135. Ihqaq Al-Haqq, vol. 4, p. 346.
• 136. Al-Tara’if, p. 18, Fadha’il Al-Khamsah, vol. 1, p. 195; Khasa'is Amir al-Mu'minin by Nasa’i, p. 43.
• 137. Khasa'is Amir al-Mu'minin by Nasa’i, p. 42..
• 138. Al-Kafi, vol. 3, p. 79.
• 139. Ihqaq Al-Haqq, vol. 8. p. 601; Bihar Al-Anwar, vol. 41, p. 17; Hilyat Al-Abrar, p. 320.
• 140. Uddat al-Da’i, p. 138.
• 141. Kashf Al-Yaqin fi Fadha’il Amir Al-Mu’minin.
• 142. Al-Hikam Al-Zahirah, vol. 2, p. 226 quoting Safinat al-Bihar, vol. 1, p. 176.
• 143. Ihqaq Al-Haqq, vol. 6, p. 89.
• 144. Jami’ Ahadith al-Shi’ah, vol. 7, p. 201.
• 145. Ihqaq Al-Haqq, vol. 8, p. 600.
• 146. Bihar Al-Anwar, vol. 41, p. 15.
• 147. Al-Kafi, vol. 4, p. 154.
• 148. Nahj Al-Sa’adah, vol. 6, p. 191; Balad al-Amin, p. 316.
• 149. Amali by Shaykh Al-Saduq, p. 211; Rawdhat Al-Wa’izin, vol. 2, p. 326.
• 150. Bihar Al-Anwar, vol. 70, ‘Awali al-Li’ali, vol. 1, p. 404.
• 151. Bihar Al-Anwar, vol. 41, p. 50.
• 152. Ihqaq Al-Haqq, vol. 8. p. 602.
• 153. Al-Kafi, vol. 2, p. 64.
• 154. Bihar Al-Anwar, vol. 41, p. 48.
• 155. Hilyat Al-Abrar, vol. 1, p. 468; Bihar Al-Anwar, vol. 41, p. 53.
• 156. Ihqaq Al-Haqq, vol. 18, p. 152.
• 157. Ihqaq Al-Haqq, vol. 18, p. 153; Bihar Al-Anwar, vol. 41, p. 54.
• 158. Bihar Al-Anwar, vol. 41, p. 55; Jami’ Ahadith al-Shi’ah, vol. 16, p. 880.
• 159. Ihqaq Al-Haqq, vol. 15, p. 410.
• 160. Al-Fusul Al-Mi’ah vol. 4, p. 184; Fara’id al-Simtayn, vol. 2, p. 68.
• 161. Nahj Al-Balaghah, p. 37; Tadhkirat Al-Khawas, p. 118; Sabhi al-Saleh, p. 48.
• 162. Ihqaq Al-Haqq, vol. 8, p. 614.
• 163. Kashf Al-Ghummah, vol. 1, p. 165.
• 164. Ihqaq Al-Haqq, vol. 4, p. 490; Al-Yaqin, p. 85; Al-Mahajjat Al-Baydha’, vol. 4, p. 190; Kashf Al-Ghummah, vol. 1, p. 170.
• 165. Amali by Shaykh Al-Saduq, p. 232; Rawdhat Al-Muttaqin, vol. 13, p. 262.
• 166. Ihqaq Al-Haqq, vol. 8, p. 301.
• 167. Al-Kafi, vol. 6, p. 477.
• 168. Ihqaq Al-Haqq, vol. 8, p. 303.
• 169. Hilyat Al-Abrar, vol. 1, p. 340Al-Kafi, vol. 1, p. 410.
• 170. Hilyat Al-Abrar, vol. 1, p. 331, Al-Kafi, vol. 6, p. 331.
• 171. Ghurar Al-Hikam, p. 582.
• 172. Manaqib Aale Abu Talib, vol. 2, p. 102.
• 173. Nahj Al-Balaghah, p. 102; Tadhkirat Al-Khawas, p. 110.
• 174. Fadha’il Al-Khamsah, vol. 3, p. 3; Ihqaq Al-Haqq, vol. 8, p. 251; Al-Isti’ab, vol. 3, p. 1114; Al-Imam ‘Ali, vol. 3, p. 237.
• 175. Ihqaq Al-Haqq, vol. 8, p. 252.
• 176. Al-Gharat, vol. 1, p. 98.
• 177. Majmu'at Waram, vol. 1, p. 48; Ihqaq Al-Haqq, vol. 8, p. 277.
• 178. Irshad Al-Qulub, p. 215.
• 179. Irshad Al-Qulub, p. 119.
• 180. Ihqaq Al-Haqq, vol. 8, p. 289.
• 181. Ihqaq Al-Haqq, vol. 8, p. 283.
• 182. Ihqaq Al-Haqq, vol. 8, p. 284.
• 183. Ihqaq Al-Haqq, vol. 8, p. 280.
• 184. Ihqaq Al-Haqq, vol. 8, p. 287; Irshad Al-Qulub, p. 215; Manaqib by Al-Khawarizmi.
• 185. Ihqaq Al-Haqq, vol. 8, p. 286.
• 186. ‘Awalim, vol. 18, p. 90.
• 187. Ihqaq Al-Haqq, vol. 15, p. 392.
• 188. Safinat al-Bihar, vol. 3, p. 131.
• 189. Al-Khisal, p. 310; Nahj Al-Sa’adah, vol. 4, p. 30; Bihar Al-Anwar, vol. 41, p. 105.
• 190. Bihar Al-Anwar, vol. 41, p. 107.
• 191. Ihqaq Al-Haqq, vol. 18, p. 19.
• 192. Amali by Shaykh Al-Saduq, p. 233.
• 193. Al-Kafi, vol. 8, p. 129.
• 194. Bihar Al-Anwar, vol. 41, p. 114; Al-Gharat, vol. 1, p. 150.
• 195. Rawdhat Al-Wa’izin, vol. 1, p. 107.
• 196. Rawdhat Al-Wa’izin, vol. 1 p. 160; Tafseer of Abu al-Futuh, vol. 11, p. 346; Tafseer of Furat al-Kufi, p. 196; Irshad Al-Qulub, p. 222; Tafseer Majma’ Al-Bayan, p. 10.
• 197. Tafseer Majma’ Al-Bayan, vol. 9 & 10, p. 404.
• 198. Bihar Al-Anwar, vol. 41 p. 52.
• 199. Bihar Al-Anwar, vol. 41. p. 29.
• 200. Al-Ikhtisas, p. 242.
• 201. Al-Mahasin, vol. 2, p. 624; Bihar Al-Anwar, vol. 41, p. 43; Hilyat Al-Abrar, vol. 1, p. 362; Al-Kafi, vol. 5, p. 76; Al-Gharat, vol. 1, p. 92.
• 202. Ihqaq Al-Haqq, vol. 8, p. 600.
• 203. Nahj Al-Balaghah, p. 956; Sabhi Al-Salih, p. 416.
• 204. Nahj Al-Balaghah, p. 982; Sabhi Al-Saleh, p. 426.
• 205. Nahj Al-Balaghah, p. 1010; Sabhi Al-Saleh, p. 438.
• 206. Nahj Al-Balaghah, p. 1022; Sabhi Al-Saleh, p. 444, Tuhaf al-‘Uqul, p. 84.
• 207. Bihar Al-Anwar, vol. 71, p. 42.
• 208. Bihar Al-Anwar, vol. 41, p. 58; Hilyat Al-Abrar, vol. 1, p. 362.
• 209. Al-Ikhtisas, p. 152.
• 210. Al-Kafi, vol. 5, p. 77; Bihar Al-Anwar, vol. 41, p. 58; Hilyat Al-Abrar, vol. 1, p. 362.
• 211. Manaqib Aale Abu Talib, vol. 2. p. 78.
• 212. Bihar Al-Anwar, vol. 41, p. 138.
• 213. Ihqaq Al-Haqq, vol. 14, p. 3.Irshad Al-Qulub, p. 220; Noorul Absar p. 86; Kashf Al-Ghummah vol. 1. p. 166; Majma’ Al-Bayan vol. 3, p. 210; Tadhkirat Al-Khawass p. 42.
• 214. Irshad Al-Qulub, p. 220; Noor Al-Absar, p. 86; Kashf Al-Ghummah, vol. 1. p. 166; Majma’ Al-Bayan, vol. 3, p. 210; Tadhkirat Al-Khawas, p. 24.