The great Shafi`ite scholar and jurisprudent, ibn Mughazili in his book “Manaqib” in a commentary on the verse “and the foremost are the foremost” (56:10) writes: Yusha` ibn Nun (Joshua) was the foremost in believing on Moses (a.s), the man of Al-Yasin was the foremost in believing in Jesus (a.s) and `Ali ibn Abi-Talib was the foremost in believing in Muhammad the son of `Abdullah, the Messenger of Allah, peace be upon them all.[229]
`Abdullah ibn `Abbas had been quoted by Ahmad ibn Hanbal in Musnad as saying: I heard from `Ali ibn Abi-Talib saying: I am servant of Allah and brother to His messenger. I am also the great accepter. Anyone who makes such a claim after me he is certainly liar who has slandered Allah and His messenger! The evidence of the truthfulness of what I say is that I have worshiped Allah and have performed prayer seven years before all people.[230]
Ahmad ibn Hanbal in “Musnad” had quoted ibn Abi-Layla as reporting: The Messenger of Allah said: The foremost or the pioneers who accepted divine mission were three persons, namely, Habib the carpenter, and Ilyas the believer who said: “O my people! Follow the messengers” (36:20) and Ezekiel the believer of the family of Pharaoh who said: “What! Will you slay a man because he
وَلَمْ تَبْقَ إلاَّ سَاعَةٌ حَتَّى قُتِلُوا عَنْ أَجْمَعِهِمْ إلاَّ تِسْعَةَ أَنْفُسٍ؛ رَجُلانِ هَرَبا إلَى سَجِسْتانَ وَبِها نَسْلُهُمَا وَرَجُلانِ هَرَبا إلَى كِرْمَانَ وَرَجُلانِ صَارا إلَى عُمَانَ وَبِها نَسْلُهُمَا وَرَجُلانِ صَارا إلَى اليَمَنِ وَبِها نَسْلُهُمَا وَهُمُ الأَبَاضِيَّةُ وَرَجُلانِ صَارا إلَى البَوازِيجِ وَصَارَ آخَرُ إلَى تَلِّ موزَنَ. وَقُتِلَ مِنْ أَصْحَابِ عَلِيٍّ عَلَيْهِ السَّلامُ تِسْعَةٌ عَدَدَ مَنْ سَلِمَ مِنَ الخَوارِجِ، وَكَانَ عَلَيْهِ السَّلامُ قَالَ: نَقْتُلُهُمْ وَلا يُقْتَلُ مِنَّا عَشَرَةٌ وَلا يَسْلَمُ مِنْهُمْ عَشَرَةٌ.
ثُمَّ مَعَ كَثْرَةِ حُرُوبِهِ عَلَيْهِ السَّلامُ وَشِدَّةِ بَلائِهِ فِي الجِهَادِ وَدُخُولِهِ فِي صُفُوفِ المُشْرِكِينَ لَمْ يُصِبْهُ جُرْحٌ شَانَهُ وَلا عَابَهُ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، وَلَمْ يُوَلِّ ظَهْرَهُ قَطُّ وَلا انْهَزَمَ وَلا تَزَحْزَحَ مِنْ مَكانِهِ وَلا هَابَ أَحَداً مِنْ أَقْرانِهِ.
فِي سِبْقِهِ إلَى التَّصْدِيقِ:
قَالَ الفَقيهُ ابْنُ المُغازِلِيِّ الشَّافِعِيُّ فِي مَنَاقِبه عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعالَى: ﴿وَالسَّابِقُونَ السَّابِقُونَ﴾ قَالَ: سَبَقَ يُوشَعُ بْنُ نُونٍ إلَى مُوسَى وَسَبَقَ صَاحِبُ آلِ يَاسِينَ إلَى عِيسَى وَسَبَقَ عَلِيُّ بْنُ أَبِي طَالِبٍ إلَى مُحَمَّدِ بْنِ عَبْدِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَعَلَيْهِمْ أجْمَعِينَ.
وَمِنْ كِتابِ مُسْنَدُ أحْمَدَ بْنِ حَنْبَلٍ عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ قَالَ: سَمِعْتُ عَلِيَّ بْنَ أَبِي طالِبٍ عَلَيْهِ السَّلامُ يَقولُ: أنَا عَبْدُ اللهِ وَأخُو رَسُولِهِ، وَأنَا الصِّدِّيقُ الأَكْبَرُ، لاَ يَقُولُهَا غَيْرِي إلاَّ كَاذِبٌ مُفْتَرٍ، وَلَقَدْ صَلَّيْتُ قَبْلَ النَّاسِ بِسَبْعِ سِنِينَ.
وَمِنْ مُسْنَدِ أحْمَدَ: عَنِ ابْنِ أَبِي لَيْلَى قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: الصِّدِّيقُونَ ثَلاثَةٌ: حَبِيبٌ النَّجَّارُ مُؤْمِنُ آلِ يَاسِينَ الَّذِي قَالَ: ﴿يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ﴾ وَحَزْقِيلُ مُؤْمِنُ آلِ فِرْعَوْنَ الَّذِي قَالَ: ﴿أَتَقْتُلُونَ رَجُلاً أَنْ يَقُولَ رَبِّيَ اللهُ﴾ وَعَلِيُّ بْنُ أَبِي
says: My lord is Allah” (40:28), and the third of them who is superior to the other two is `Ali ibn Abi-Talib who accepted the Holy Prophet’s mission before other people.[231]
The Messenger of Allah has been reported by Imam al-Rida (a.s) as saying: All people will enter the plain of resurrection on foot except we four who will enter it while riding. I will ride the heavenly horse, Buraq, my brother, Salih will ride the she-camel which was hamstrung, my uncle, Hamzah, will ride the she-camel, `Adba’, and my brother, `Ali ibn Abi-Talib will ride a heavenly camel while carrying the banner of “Hamd” in his hand before Allah, saying: There is no god but Allah and Muhammad is His messenger.
Then, people will say: This is an archangel, a messenger, or bearer of the throne of the Lord of the worlds. At that time, an angel from within the throne will respond: O group of men! This is neither an archangel, nor a messenger, nor the bearer of the throne, rather, he is the greater Accepter, `Ali ibn Abi-Talib, with the banner of “Hamd” in hand and testifying to the unity of God of the world and the mission of the last prophet.[232]
`Ali and Surah Bara’ah
The Messenger of Allah gave Abu-Bakr the mission to convey Surah Bara’ah (al-Tawbah, No. 9)) to the Meccans to the effect that the atheists are not allowed to perform Hajj rituals from now on, no one can circumambulate Ka`bah being nude and that not any non-Muslim will enter paradise. Furthermore, anyone having a time agreement of non-violation between him and the Messenger of Allah, it will be valid for that period of time, for this is a declaration of immunity by Allah and His messenger towards the atheists. To fulfill this mission, Abu-Bakr walked three successive days to reach Mecca, but all of a sudden, Gabriel appeared to the Holy Prophet, saying: O Messenger of Allah! God Almighty is sending you greetings and state: This important mission will not be carried out by anyone but you or a man from your household! The Messenger of Allah called `Ali, saying: Ride on my she-camel, rush towards Mecca, meet Abu-Bakr on the way, take the Surah Bara’ah from him, convey it to the people personally, and give him option to either accompany you or to return to me. `Ali rode on the Holy Prophet’s `Adba' she-camel and headed for Mecca. Seeing `Ali rushing towards him, Abu-Bakr
طَالِبٍ، وَهُوَ أَفْضَلُهُمْ.
وَعَنِ الرِّضَا عَلَيْهِ السَّلامُ قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: يَا عَلِيُّ، لَيْسَ فِي القِيَامَةِ رَاكِبٌ غَيْرُنا وَنَحْنُ أرْبَعَةٌ. فَقامَ إلَيْهِ رَجُلٌ مِنَ الأنْصارِ فَقالَ: فِداكَ أَبِي وَأُمّي أَنْتَ وَمَنْ؟ قَالَ: أنَا عَلَى البُراقِ وَأخِي صَالِحٌ عَلَى نَاقَةِ اللهِ الَّتي عُقِرَتْ وَعَمّي حَمْزَةُ عَلَى نَاقَتِي العَضْباءِ وَأخِي عَلِيُّ بْنُ أَبِي طالِبٍ عَلَى نَاقَةٍ مِنْ نُوقِ الجَنَّةِ وَبِيَدِهِ لِواءُ الحَمْدِ بَيْنَ يَدَيِ العَرْشِ يَقولُ: لاَ إلَهَ إلاَّ اللهُ مُحَمَّدٌ رَسُولُ اللهِ. قَالَ: فَيَقُولُ الآدَمِيُّونَ: مَا هَذَا إلاَّ مَلَكٌ مُقَرَّبٌ أوْ نَبِيٌّ مُرْسَلٌ أوْ حَامِلُ عَرْشِ رَبِّ العَالَمِينَ. قَالَ: فَيُجِيبُهُمْ مَلَكٌ مِنْ بِطْنانِ العَرْشِ: مَعَاشِرَ الآدَمِيِّينَ، مَا هَذَا مَلَكٌ مُقَرَّبٌ وَلا نَبِيٌّ مُرْسَلٌ وَلا حَامِلُ العَرْشِ، بَلْ هَذَا الصِّدِّيقُ الأَكْبَرُ عَلِيُّ بْنُ أَبِي طالِبٍ.
فِي حَمْلِ بَراءَةَ إلَى مَكَّةَ:
كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ بَعَثَ أَبَا بَكْرٍ بِبَراءَةَ إلَى مَكَّةَ ألاّ يَحُجَّ بَعْدَ العَامِ مُشْرِكٌ وَيَطُوفَ بِالبَيْتِ عُرْيانٌ وَلا يَدْخُلَ الجَنَّةَ إلاَّ نَفْسٌ مُسْلِمَةٌ، وَمَنْ كَانَ بَيْنَهُ وَبَيْنَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مُدَّةٌ فَأَجَلُهُ مُدَّتُهُ، وَاللهُ بَرِيءٌ مِنَ المُشْرِكِينَ وَرَسُولُهُ. فَسَارَ بِهَا ثَلاثَةَ أيَّامٍ فَنَزَلَ جِبْرِيلُ عَلَيْهِ السَّلامُ وَقالَ: إنَّ اللهَ يُقْرِئُكَ السَّلامَ وَيَقُولُ لَكَ: لاَ يُؤَدِّي عَنْكَ إلاَّ أَنْتَ أَوْ رَجُلٌ مِنْكَ. فَاسْتَدْعَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ عَلِيَّاً عَلَيْهِ السَّلامُ وَقالَ لَهُ: إرْكَبْ نَاقَتِيَ العَضْبَاءَ وَالْحَقْ أَبَا بَكْرٍ فَخُذْ بَرَاءَةَ مِنْ يَدِهِ وَامْضِ بِهَا إلَى مَكَّةَ فَانْبُذْ عَهْدَ المُشْرِكِينَ إِلَيْهِمْ وَخَيِّرْ أَبَا بَكْرٍ بَيْنَ أنْ يَسيرَ مَعَ رِكَابِكَ أوْ يَرْجِعَ. فَرَكِبَ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ نَاقَةَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ العَضْباءَ وَسَارَ حَتَّى لَحِقَ أَبَا بَكْرٍ. فَلَمَّا رَآهُ جَزِعَ مِنْ لُحُوقِهِ وَاسْتَقْبَلَهُ وَقالَ: فِيمَـا جِئْتَ يَـا أَبَ
was full of fear, asking: What is this rush for? Are you here to accompany me or you have another mission? `Ali said: The Holy Prophet (s.a) has ordered me to take the Surah Bara’ah from you, to read it for the atheists and give you the option to either accompany me or return to the Messenger of Allah. Abu-Bakr said: I will go back to the Holy Prophet.
Coming to the presence of the Holy Prophet, Abu-Bakr said: O Messenger of Allah! You chose me to convey what the others were interested in but you took back the mission from me and gave it to another person! Has any verse been revealed to you about me? The Holy Prophet (s.a) said: No, but Gabriel came down to me saying: This mission cannot be carried out by anyone other than you or someone who is from you! Since `Ali is from me and no one but he can act on my behalf, I entrusted the mission to him.[233]
Ibn `Abbas has been reported by Zubayr ibn Bakkar ibn Zubayr ibn `Awwam, a supporter of Umayyad, as saying: I was passing through an alley in Medina along with `Umar ibn Khattab. `Umar said: O son of `Abbas, I believe that your friend, that is your cousin, `Ali, has been treated unjustly. I said: But what will happen if you treat him justly? Pulling back his hand from my hand immediately and walking a few steps forward speedily, `Umar stopped till I caught up with him. Turning to me, `Umar said: O son of `Abbas, I know why he has been treated unjustly. First of all, `Ali was young and the old men of Arabs could not tolerate him as a commander or leader. Hence, they belittled him and denied his right. Ibn `Abbas reports: I said to him: By God, God Almighty did not belittled him on his mission to convey Surah “Bara’-at.” Hearing this, `Umar turned his face away from me and went his way.[234]
`Ali’s Contradictory Virtues (Polarization)
It is unanimously agreed that `Ali was the most pious man of his time in a way he had divorced the world three times (he had completely renounced the world).
He was fasting during days and worshipping during nights. He would break his fast with dried barley bread which he kept out of the reach of others putting a seal on it so that his sons, Hasan and Husayn, would not add fat or olive to it. A man who is detached from
الحَسَنِ؟أَسَائِرٌ أَنْتَ مَعِيَ أوْ لِغَيْرِ ذَلِكَ؟ فَقالَ لَهُ أمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ: إنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أَمَرَنِي أَنْ أَلْحَقَكَ وَأَقْبِضَ مِنْكَ الآيَاتِ مِنْ بَراءَةَ وَأُنْبِذُ بِهَا عَهْدَ المُشْرِكِينَ إِلَيْهِمْ وَأَمَرَنِي أنْ أُخَيِّرَكَ بَيْنَ أَنْ تَسيرَ مَعِي أوْ تَرْجِعَ إلَيْهِ. فَقالَ: بَلْ أَرْجِعُ إلَيْهِ. وَعَادَ إلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، فَلَمَّا دَخَلَ عَلَيْهِ قَالَ: يَا رَسولَ اللهِ إنَّكَ أَهَّلْتَنِي لأَِمْرٍ طَالَتِ الأَعْنَاقُ فِيهِ إلَيَّ فَلَمَّا تَوَجَّهْتُ إلَيْهِ رَدَدْتَنِي عَنْهُ؛ أَنَزَلَ فِيَّ القُرْآنُ؟ فَقالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: لاَ، وَلِكَنَّ الأَمِينَ هَبَطَ إلَيَّ عَنِ اللهِ عَزَّ وَجلَّ بِأَنَّهُ لاَ يُؤَدّي عَنْكَ إلاَّ أَنْتَ أَوْ رَجُلٌ مِنْكَ، وَعَلِيٌّ مِنِّي وَلا يُؤَدِّي عَنِّي إلاَّ عَلِيٌّ.
حَدَّثَ الزُّبَيْرُ بْنُ بَكَّارِ بْنِ الزُّبَيْرِ بْنِ العَوَّامِ وَكَانَ مِنْ بَنِي أُمَيَّةَ عَنِ ابْنِ عَبَّاسٍ قَالَ: إنِّي لأُمَاشِي عُمَرَ بْنَ الخَطَّابِ فِي سِكَّةٍ مِنْ سِكَكِ المَدِينَةِ إذ قَالَ لِي: يَا بْنَ عَبَّاسٍ مَا أَظُنُّ صَاحِبَكَ إلاَّ مَظْلوماً. قُلتُ: فَارْدُدْ ظُلامَتَهُ. فَانْتَزَعَ يَدَهُ مِنْ يَدِي وَمَضَى وَهُوَ يُهَمْهِمُ سَاعَةً ثُمَّ وَقَفَ فَلَحِقْتُهُ فَقالَ: يَا بْنَ عَبَّاسٍ مَا أَظُنُّهُمْ مَنَعُوها مِنْهُ إلاَّ لأَنَّهُمُ اسْتَصْغَرُوهُ. فَقُلْتُ: واللهِ مَا اسْتَصْغَرَهُ اللهُ حِينَ أَمَرَهُ أنْ يَأْخُذَ سُورَةَ بَراءَةٍ مِنْ صَاحِبِكَ. قَالَ: فَأَعْرَضَ عَنِّي.
جَمْعُهُ بَيْنَ الفَضائِلِ المُتَضَادَّاتِ:
لاَ خِلافَ بَيْنَ النَّاسِ أنَّ أمِيرَ المُؤْمِنِينَ عَلَيْهِ السَّلامُ كَانَ أزْهَدَ أهْلِ زَمانِهِ، طَلَّقَ الدُّنْيَا ثَلاثاً.
وَكَانَ يَصُومُ النَّهَارَ وَيَقُومُ اللَّيْلَ وَيُفْطِرُ عَلَى جَرِيشِ الشَّعيرِ مِنْ غَيْرِ إِدامٍ وَخَتْمِهِ لِئَلاَّ يَأدُمَهُ الْحَسَنـانِ بِسَمْنٍ أوْ زَيْتٍ. وَمَنْ يَكُونُ بِهَذِهِ الْحَـالِ يَكُونُ ضَعيفَ القُوَّةِ فِي أَغْلَبِ
the worldly pleasures as such must be weak naturally and unable to tolerate the difficulties of life. However, thanks to the piety and detachment from world, he was so powerful that in the conquest of Khaybar, he took off the gate of the fort which seventy men could not hold up, threw it as far as a few meters away and made it a bridge for the Muslims to cross. Imam `Ali (a.s) used most of his time in the battlefields putting the enemies of Islam under his sword. A person like this must be stone-hearted as a rule but Amir al-Mu’minin was not as such. On the contrary, he was tender-hearted, kind and good-tempered. For this reason, the hypocrites considered this characteristic of him as witticism and used to say: He is full of witticism.[235]
`Ali’s Maxims
Imam `Ali (a.s) was the master of the eloquent writers and speakers so much so that on his mastery of words, it is said: His elocution is above that of all creatures and below that of the Creator. The masters of eloquence have learnt from his school.
Imam `Ali (a.s) has said: O people! Certainly this world is a passage while the next world is a place of permanent abode. So, take from the passage (all that you can) for the permanent abode. Do not tear away your curtain before Him who is aware of your secrets. Take away from this world your hearts before your bodies go out of it, because herein you have been put on trial, and you have been created for the other world. When a man dies people ask what (property) he has left while the angels ask what (good deeds) he has sent forward. May Allah bless you, send forward something, it will be a loan for you, and do not leave everything behind, for that would be a burden on you.[236] The parable of the world is like a fatal poison drunk by an unconscious man.
Imam `Ali (a.s) had said: O people! Break the stormy waves of mischief with the life boats. Take the illusory crown of honor off your head. Abandon the path of discord and walk on the path of happiness. If you wish to take your right, rise up powerfully to reach your goal, for a bird which has no strong wing can hardly fly. If you have no power to defend your right, calm down and submit yourself to fate so as to receive what is destined for you.
الأَحْوالِ وَأَمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ كَانَ أَشَدَّ النَّاسِ قُوَّةً فَإنَّهُ قَلَعَ بَابَ خَيْبَرَ وَقَدْ عَجِزَ عَنْهَا سَبْعُونَ نَفَراً مِنَ المُسْلِمينَ وَدَحَا بِهَا أَذْرُعاً كَثِيرَةً ثُمَّ أَعَادَها إلَى مَكَانِهَا بَعْدَ أَنْ وَضَعَها جِسْراً عَلَى الخَنْدَقِ. وَكَانَ أكْثَرَ وَقْتِهِ فِي الحُروبِ يُباشِرُ قَتْلَ النُّفُوسِ، وَمَنْ هَذِهِ حَالَتُهُ يَكُونُ شَدِيدَ القَلْبِ عَبُوسَ الْوَجْهِ وأمِيرُ المُؤْمِنِينَ عَلَيْهِ السَّلامُ كَانَ رَحِيماً رَقيقَ القَلْبِ حَسَنَ الخُلُقِ وَلِهَذا نَسَبَهُ المُنافِقُونَ إلَى الدُّعَابَةِ لِشَرَفِ أَخْلاقِهِ صَلَّى اللهُ عَلَيْهِ.
فِي نُبَذٍ يَسيرَةٍ مِنْ كَلامِهِ:
كَانَ عَلَيْهِ السَّلامُ سَيِّدَ الفُصَحاءِ وَإمَامَ البُلَغاءِ حَتَّى قِيلَ فِي كَلامِهِ: إنَّهُ فَوْقَ كَلامِ المَخْلُوقِ وَدُونَ كَلامِ الخَالِقِ وَمِنْهُ تَعَلَّمَ الخُطَباءُ.
قَالَ عَلَيْهِ السَّلامُ: خُذُوا رَحِمَكُمُ اللهُ مِنْ مَمَرِّكُمْ لِمَقَرِّكُمْ، وَلاَ تَهْتِكُوا أَسْتَارَكُمْ عِنْدَ مَنْ لاَ تَخْفَى عَلَيْهِ أَسْرَارُكُمْ، وَأَخْرِجُوا مِنَ الدُّنْيَا قُلُوبَكُمْ قَبْلَ أَنْ تَخْرُجَ مِنْهَا أَبْدَانُكُمْ، فَلِلآخِرَةِ خُلِقْتُمْ وَفِي الدُّنْيَا حُبِسْتُمْ. إنَّ الْمَرْءَ إِذَا هَلَكَ قَالَتِ المَلاَئِكَةُ: مَا قَدَّمَ؟ وَقالَ النَّاسُ: مَا خَلَّفَ؟ فَلِلَّهِ إيَّاكُمْ قَدِّمُوا بَعْضاً يَكُنْ لَكُمْ، وَلا تَخَلَّفُوا كُلاًَّ فَيَكُونُ عَلَيْكُمْ، فَإِنَّمَا مَثَلُ الدُّنْيَا مَثَلُ السُّمِّ يَأْكُلُهُ مَنْ لاَ يَعْرِفُهُ.
وَقالَ عَلَيْهِ السَّلامُ: أَيُّهَا النَّاسُ شُقُّوا أَمْوَاجَ الْفِتَنِ بِسُفُنِ النَّجَاةِ، وَضَعُوا تِيجَانَ الْمُفَاخَرَةِ، وَنَكِّبُوا عَنْ طَرِيقِ الْمُنَافَرَةِ. أَفْلَحَ مَنْ نَهَضَ بِجَنَاحٍ أَوِ اسْتَسْلَمَ فَأَرَاحَ.
This world is fetid water which does not taste good for man’s healthy nature. The parable of unripe fruit for the gardener is the parable of a farmer who has farmed in the land belonging to others.
Should I say caliphate is my right, the ignorant people will say: `Ali is trying to gain power and rule. If I keep silent, they will say: `Ali is afraid of death. How difficult it is for this ignorant mass of people to understand the truth! By God, the son of Abu-Talib is more fond of death than a child of his mother’s breast. Hence, my silence in relation to caliphate is not motivated by fear of death. Rather, my silence is due to what I know about future. I know, if I say something and act accordingly, what will happen to Islam! If what I have buried in my bosom will come out of my throat like the lava of a volcano, you will be shaken with worries.[237]
No graceful life is possible save in the light of religion. There is no death more fatal than denial of truth. Therefore, on the path to destination, you must drink the wholesome water of certainty so as to rid you from the fatal slumber of uncertainty. Avoid toxic words which poison the spirit of certainty in you, ruin your firm belief and prevent you from useful deed.[238]
In response to a man who disparaged the world, Imam `Ali said: This world is the abode of honesty for one who accepts its honesty, replete with blessings for those who comprehend this truth well, and a profitable market for one who prepares a provision from it. It is the prostration-place of God’s prophets, the destination of His revelations, the prayer-place of His angels, and the profitable business of His saints, wherein they gained mercy and won Paradise. Who can now disparage it after it has warned its inhabitants, declared departure, and mourned itself and its inhabitants? So, it urges to give up its pleasure for the sake of the pleasure of the Hereafter and to accept its tribulation for the sake of escaping the tribulation of the Hereafter by means of frightening, warning, desiring, and terrifying. So, O you who swear at the world with your tongue but you are attached to its vanity, say: When did the world deceive you? Did the rotten bones of your fathers deceive you? Did the resting-places of your mothers make you feel arrogant? Were you deceived by their taking care of you and a medicine which might cure
مَاءٌ آجِنٌ وَلُقْمَةٌ يَغُصُّ بِهَا آكِلُهَا. وَمُجْتَنِي الثَّمَرَةِ لِغَيْرِ وَقْتِ إينَاعِهَا كَالزَّارِعِ بِغَيْرِ أَرْضِهِ. فَإِنْ أَقُلْ يَقُولُوا: حَرَصَ عَلَى الْمُلْكِ. وَإِنْ أَسْكُتْ يَقُولُوا: جَزَعَ مِنَ الْمَوْتِ! هَيْهَاتَ بَعْدَ اللَّتَيَّا وَاللَّتِي! وَاللهِ لاَبْنُ أَبِي طَالِبٍ آنَسُ بِالْمَوْتِ مِنَ الطِّفْلِ بِثَدْيِ أُمِّهِ، لَكِنِ انْدَمَجْتُ عَلَى مَكْنُونِ عِلْمٍ لَوْ بُحْتُ بِهِ لاَضْطَرَبْتُمُ اضْطِرَابَ الأَرْشِيَةِ فِي الطِّوَى الْبَعِيدَةِ.
وَقالَ عَلَيْهِ السَّلامُ: لاَ حَيَاةَ إِلاَّ بِالدِّينِ وَلاَ مَوْتَ إِلاَّ بِجُحُودِ الْيَقِينِ. فَاشْرَبُوا الْعَذْبَ الْفُرَاتَ يُنَبِّهْكُمْ مِنْ يَوْمِ السُّبَاتِ، وَإِيَّاكُمْ وَالسَّمَائِمَ الْمُهْلِكَاتِ.
وَقالَ عَلَيْهِ السَّلامُ وَقَدْ سَمِعَ رَجُلاً يَذُمُّ الدُّنْيَا: إِنَّ الدُّنْيَا دَارُ صِدْقٍ لِمَنْ صَدَّقَهَا وَدَارُ عَافِيَةٍ لِمَنْ فَهِمَ عَنْهَا وَدَارُ غِنًى لِمَنْ تَزَوَّدَ مِنْهَا. مَسْجِدُ أَنْبِيَاءِ اللهِ وَمَهْبِطُ وَحْيِهِ وَمُصَلَّى مَلاَئِكَتِهِ وَمَتْجَرُ أَوْلِيَائِهِ. إِكْتَسَبُوا فِيهَا الرَّحْمَةَ وَرَبِحُوا فِيهَا الْجَنَّةَ. فَمَنْ ذَا يَذُمُّهَا وَقَدْ آذَنَتْ بِبَنِيهَـا وَنَـادَتْ بِفِرَاقِهَـا وَنَعَتْ نَفْسَهَـا وَأَهْلَهَـا فَشَوَّقَتْ بِسُرُورِهَـا إِلَى السُّرُورِ وَبِبَلاَئِهَا إلَى الْبَلاَءِ تَخْوِيفاً وَتَحْذِيراً وَتَرْغِيباً وَتَرْهِيباً. فَيَا أَيُّهَا الذَّامُّ لِلدُّنْيَا وَالْمُعْتَلُّ بِتَغْرِيرِهَا مَتَى غَرَّتْكَ؟ أَبِمَصَارِعِ آبَائِك فِي الْبِلَى؟ أَمْ بِمَضَاجِعِ أُمَّهَاتِكَ تَحْتَ الثَّرَى؟ كَمْ عَلَّلَتْ بِكَفَّيْكَ وَمَرِضَتْ بِيَدَيْكَ! تَبْتَغِي لَهُمُ الشِّفَاءَ وَتَسْتَوْصِفُ لَهُمُ الأَطِبَّاءَ وَتَلْتَمِسُ لَهُمُ
you but with the coming of death they were all useless? Did the world not show you their resting-place in the same way that it will show your resting-place to others? Were all these not a lesson for you to learn? After death, neither weeping of mourners nor your friends and relatives will benefit you.[239]
Imam `Ali (a.s) has said: Do not set your hope on anyone but God Almighty. Do not fear anyone but your sin. A scholar who does not know a matter, if asked question, must not be ashamed of saying: God knows better. The importance of patience for faith is like the importance of head for body. Therefore, one who is not patient in tribulations and hardships had no faith.[240]
Every speech in which there is no name or remembrance of God is abortive and every silence not based on pondering is forgetfulness and every vision which is not admonitory is idle.[241]
One who has redeemed himself and then set free is never like one who sells himself and then sets himself free, that is, one who with praiseworthy deeds, has redeemed himself from hell is never like one who with sins and blameworthy acts, has surrendered his soul to hell.[242]
Courtesy will replace what is counted for.[243]
An abstemious man in world is one who the more abstemiousness manifests itself in him, the more he turns away from the world and takes distance from it.[244]
Love for one’s relatives makes kinship stronger. Nevertheless, knowledge is superior to family and tribal dignity.[245]
One who is fond of magnanimity never goes after sin![246]
The ultimate degree of generosity is to give away what is in one’s power.[247]
Man’s ignorance of his faults is his biggest sin.[248]
Man reaches the ultimate degree of piety when he is content with what he has and does not overreach himself.[249]
Ignore your friend’s mistake so that if the enemy ever attacks you and you are in need of his support, he will defend you.[250]
الدَّوَاءَ لَمْ تَنْفَعْهُمْ بِطَلِبَتِكَ وَلَمْ تُشْفِهِمْ بِشَفَاعَتِكَ. مَثَّلَتْ لَكَ الدُّنْيَا بِهِمْ مَصْرَعَكَ وَمَضْجَعَكَ حَيْثُ لاَ يَنْفَعُكَ بُكَاؤُكَ وَلاَ تُغْنِي عَنْكَ أَحِبَّاؤُكَ.
وَقالَ عَلَيْهِ السَّلامُ: لاَ يَرْجُوَنَّ أَحَدٌ إِلاَّ رَبَّهُ، وَلاَ يَخَافَنَّ إِلاَّ ذَنْبَهُ، وَلاَ يَسْتَحِيَنَّ الْعَالِمُ إِذَا سُئِلَ عَمَّا لاَ يَعْلَمُ أَنْ يَقُولَ: اللهُ أَعْلَمُ.
وَالصَّبْرُ مِنَ الإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ، وَلاَ إِيمَانَ لِمَنْ لاَ صَبْرَ لَهُ.
كُلُّ قَوْلٍ لَيْسَ فِيهِ ذِكْرٌ فَلَغْوٌ، وَكُلُّ صَمْتٍ لَيْسَ فِيهِ فِكْرٌ فَسَهْوٌ، وَكُلُّ نَظَرٍ لَيْسَ فِيهِ إعْتِبَارٌ فَلَهْوٌ.
لَيْسَ مَنِ ابْتَاعَ نَفْسَهُ فَأَعْتَقَهَا كَمَنْ بَاعَ نَفْسَهُ فَأَوْبَقَهَا.
حُسْنُ الأَدَبِ يَنُوبُ الْحَسَبَ.
الزَّاهِدُ فِي الدُّنْيَا كُلَّمَا ازْدَادَتْ لَهُ تَحَلِّياً إزْدَادَ عَنْهَا تَوَلِّياً.
الْمَوَدَّةُ أَشْبَكُ الأَنْسَابِ وَالْعِلْمُ أَشْرَفُ الأَحْسَابِ.
مَنْ أَحَبَّ الْمَكَارِمَ إجْتَنَبَ الْمَحَارِمَ.
غَايَةُ الْجُودِ أَنْ تُعْطِيَ مِنْ نَفْسِكَ الْمَجْهُودَ.
جَهْلُ الْمَرْءِ بِعُيُوبِهِ مِنْ أَكْبَرِ ذُنُوبِهِ.
تَمَامُ الْعَفَافِ الرِّضَا بِالْكَفَافِ.
إِحْتَمِلْ زَلَّةَ وَلِيِّكَ لِوَقْتِ وَثْبَةِ عَدُوِّكَ.
Timely confession ruins the foundation of sin.[251]
The worst provision for the Day of Judgment is to oppress the servants of God.[252]
Man’s life is divided into two days, or better to say two parts: One day the world turns to man and another day it turns its back on him. Therefore, be careful not to be arrogant when the world turns to you and to be patient when the world turns its back on you.
If man knew when his life came to an end, he would not extend his desires.[253]
On many occasions, an esteemed person is humiliated because of his bad temper and behavior and a humble person is honored because of his good temper and behavior.[254]
A man’s worth is to the extent of his comprehension, knowledge and his praiseworthy deeds.[255]
People are the offspring of their own deeds, for they are attributed to their father, family and ancestors for their identity but praiseworthy deeds make them independent of being attributed to their ancestors.[256]
Whoever counsels with the wise men will be guided to the right path.[257]
One who is content with a little thing is in no need of extra and one who is always thinking of extra is in need of every worthless and little things.[258]
All matters are subject to destiny, so much so that sometimes death results from effort.[259]
A believer makes himself suffer but people are at ease with him.[260]
The best worship is patience against hardships and silence for being immune from harms of what one says and hoping for solution in hard times.[261]
Forbearance is a believer’s supporter, knowledge his friend, tolerance his brother, benefaction his father, and patience in hardships his commander.[262]
حُسْنُ الإعْتِرَافِ يَهْدِمُ الإقْتِرَافَ.
شَرُّ الزَّادِ إِلَى الْمَعَادِ إحْتِقَابُ ظُلْمِ الْعِبَادِ.
الدَّهْرُ يَوْمَانِ: يَوْمٌ لَكَ وَيَوْمٌ عَلَيْكَ. فَإِنْ كَانَ لَكَ فَلاَ تَبْطُرْ، وَإِنْ كَانَ عَلَيْك فَاصْبِرْ.
لَوْ عُرِفَ الأَجَلُ لَقَصُرَ الأَمَلُ.
رُبَّ عَزِيزٍ أَذَلَّهُ خُلُقُهُ وَذَلِيلٍ أَعَزَّهُ خُلُقُهُ.
قِيمَةُ كُلُّ امْرِئٍ مَا يُحْسِنُ.
النَّاسُ أَبْنَاءُ مَا يُحْسِنُونَ.
مَنْ شَاوَرَ ذَوِي الأَلْبَابِ دَلَّ عَلَى الصَّوَابِ.
مَنْ قَنِعَ بِالْيَسِيرِ إسْتَغْنَى عَنِ الْكَثِيرِ، وَمَنْ يَسْتَغْنِ بِالْكَثِيرِ إفْتَقَرَ إِلَى الْحَقِيرِ.
تَذِلُّ الأُمُورُ لِلْمَقَادِيِر حَتَّى يَكُونَ الْحَتْفُ فِي التَّدْبِيرِ.
الْمُؤْمِنُ مِنْ نَفْسِهِ فِي تَعَبٍ وَالنَّاسُ مِنْهُ فِي رَاحَةٍ.
أَفْضَلُ الْعِبَادَةِ الصَّبْرُ وَالصَّمْتُ وَانْتِظَارُ الْفَرَجِ.
الْحِلْمُ وَزِيرُ الْمُؤْمِنِ، وَالْعِلْمُ خَلِيلُهُ، وَالرِّفْقُ أَخُوهُ، وَالْبِرُّ وَالِدُهُ، وَالصَّبْرُ أَمِيرُ جُنُودِهِ.
Three things are heavenly treasures for man: Hiding the charity he gives, hiding the calamity which befalls him and hiding his illness.[263]
O man, if you extend your hand in need towards a person, you will become certainly his captive. If you show independence from others, you will be his equal and if you give away something to a person, you will be his commander and ruler.[264]
Independence cannot be achieved with evil deeds, that is, a man has to refuse to commit sin, oppression, or treason to be independent. Ease and peace of mind will never come to a jealous person. Friendship and kindness must never be expected from kings, for tyrant rulers to establish their position have no mercy on even their closest friends.[265]
Generosity has its roots in man’s dignity. Hence, to hold others under obligation against generosity is contrary to man’s greatness.[266]
Abandoning friends and not socializing with people is a strong motivation for cutting off of friendship. Hence, it is said: It is easy to find friends but difficult to keep them.[267]
There are three groups of people whose prayers are never rejected: 1. A fair-minded leader who treats his servants with justice. 2. A benefactor son who treats his father fairly. 3. A wronged person who complains to God from an act of oppression. God Almighty will say: By my honor, it is incumbent on me to help you and I will take your right from the oppressor, even after a long time.[268]
A sinner who has a smile on his lips but confesses to his sins is better than an obedient weeper who flaunts God.[269]
Whoever sets his hope on others, the latter’s awe and glory is in his heart and whoever fails to know something, he is deprived of its knowledge, finds fault with it and speaks ill of it.[270]
The most wonderful organ of human body is his heart. In this organ, phenomena of wisdom and its opposite are manifest. If it is hopeful of anything, then the hardship of greed overtakes it and if it is incited by greed, it will be ruined. If despair overtakes it, successive regrets will kill it and its anger will be intensified. If it is self-satisfied, it will forget its own preservation. If it is overtaken by fear, it is preoccupied with its avoidance. If it gains security and tranquility,
ثَلاَثَةٌ مِنْ كُنُوزِ الْجَنَّةِ: كِتْمَانُ الصَّدَقَةِ وَكِتْمَانُ الْمُصِيبَةِ وَكِتْمَانُ الْمَرَضِ.
إِحْتَجْ إِلَى مَنْ شِئْتَ تَكُنْ أَسِيرَهُ، وَاسْتَغْنِ عَمَّنْ شِئْتَ تَكُنْ نَظِيرَهُ، وَأَفْضِلْ عَلَى مَنْ شِئْتَ تَكُنْ أَمِيرَهُ.
لاَ غِنَى مَعَ فُجُورٍ وَلاَ رَاحَةَ لِحَسُودٍ وَلاَ مَوَدَّةَ لِمَلُولٍ.
الْجُودُ مِنْ كَرَمِ الطَّبِيعَةِ، وَالْمَنُّ مَفْسَدَةٌ لِلصَّنِيعَةِ، وَتَرْكُ التَّعَاهُدِ لِلصَّدِيقِ دَاعِيَةٌ لِلْقَطِيعَةِ.
أَرْبَعَةٌ لاَ تُرَدُّ لَهُمْ دَعْوَةٌ: الإِماَمُ الْعَادِلُ لِرَعِيَّتِهِ وَالْوَالِدُ الْبَارُّ بِوَلَدِهِ وَالْوَلَدُ الْبَارُّ بِوَالِدِهِ وَالْمَظْلُومُ. يَقُولُ اللهُ عَزَّ وَجَلَّ: وَعِزَّتِي وَجَلاَلِي لأَنْتَصِرَنَّ لَكَ وَلَوْ بَعْدَ حِينٍ.
ضَاحِكٌ مُعْتَرِفٌ بِذَنْبِهِ أَفْضَلُ مِنْ بَاكٍ مُدِلٍّ عَلَى رَبِّهِ.
مَنْ أَمِلَ إِنْسَاناً هَابَهُ وَمَنْ قَصُرَ عَنْ مَعْرِفَةِ شَيْءٍ عَابَهُ.
أَعْجَبُ مَا فِي الإِنْسَانِ قَلْبُهُ، وَلَهُ مَوَادُّ الْحِكْمَةِ وَأَضْدَادُهَا. فَإِنْ سَنَحَ لَهُ الرَّجَاءُ، أَذَلَّهُ الطَّمَعُ؛ وَإِنْ هَاجَ بِهِ الطَّمَعُ، أَهْلَكَهُ الْحِرْصُ؛ وَإِنْ مَلَكَهُ الْيَأْسُ، قَتَلَهُ الأَسَفُ؛ وَإِنْ عَرَضَ لَهُ الْغَضَبُ، إِشْتَدَّ بِهِ الْغَيْظُ؛ وَإِنْ أُسْعِفَ بِالرِّضَا، نَسِيَ التَّحَفُّظَ؛ وَإِنْ نَالَهُ الْخَوْفُ، شَغَلَهُ الْحَذَرُ؛ وَإِنْ إتَّسَعَ لَهُ الأَمْنُ، إسْتَوْلَتْ عَلَيْهِ الْعِزَّةُ، وَإِنْ جُدِّدَتْ نِعَمُهُ، أَخَذَتْهُ الْعِزَّةُ؛ وَإِنْ
it is overtaken by vanity. If it abounds in blessings, it will face megalomania. If hardship afflicts it, complaints will make it disgraced. If it is afflicted with property, it will be obsessed with distress. If hunger bothers it, feebleness will overpower it. If it is indulged in overeating, it will be deprived of breathing. Therefore, every failure or shortage will harm it and every excess will corrupt it.[271]
Imam `Ali (a.s) holding Kumayl ibn Ziyad’s hand in his hand, said: O Kumayl, these hearts are containers. The best of them is that which preserves its contents. So, preserve what I say to you. People are three types: One is the scholar and divine. Then, is the seeker of knowledge who is also on the way to deliverance. Then (lastly), is the common rot who runs after every caller and bend in the direction of every wind. They seek no light from the effluence of knowledge and do not take protection of any reliable support.
O Kumayl, knowledge is better than wealth. Knowledge guards you, while you have to guard the wealth. Wealth decreases by spending, while knowledge multiplies by spending.
O Kumayl, knowledge is belief which is acted upon. With it man acquires obedience during his life and a good name after his death. Knowledge is the ruler while wealth is ruled upon.
O Kumayl, those who amass wealth are dead even though they may be living while those endowed with knowledge will remain as long as the world lives. Their bodies are not available but their figures exists in the hearts. Look, here is a heap of knowledge (and Imam `Ali pointed to his bosom). I wish I could get someone to bear it. Yes, I did find (such a one); but either he was one who could not be relied upon. He would exploit the religion for worldly gains, and by virtue of Allah’s favors on him he would domineer over the people and through Allah’s pleasure he would lord over His devotees. Or he was one who was obedient to the hearers of truth but there was no intelligence in his bosom. At the first appearance of doubt, he would entertain misgivings in his heart. So, neither this nor that was good enough. Either the man is eager for pleasures, easily led away by passions, or is covetous for collecting and hoarding wealth. Neither of them has any regard for religion in any matter. The nearest
أَصَابَتْهُ مُصِيبَةٌ، فَضَحَهُ الْجَزَعُ؛ وَإِنْ أَفَادَ مَالاً، أَطْغَاهُ الْغِنَى؛ وَإِنْ عَضَّتْهُ فَاقَةٌ، شَغَلَهُ الْبَلاَءُ؛ وَإِنْ أَجْهَدَهُ الْجُوعُ، قَعَدَ بِهِ الضَّعْفُ؛ وَإِنْ أَفْرَطَ بِهِ الشَّبَعُ، كَظَّتْهُ الْبِطْنَةُ. فَكُلُّ تَقْصِيرٍ بِهِ مُضِرٌّ وَكُلُّ إْفَرَاطٍ مُفْسِدٌ. الْمَعْرُوفُ عَصَمَهُ مِنَ الْبَوَارِ وَالرِّفْقُ تُنَقِّيهِ مِنَ الْعَثَارِ.
وَقالَ عَلَيْهِ السَّلامُ لِكُمَيْلِ بْنِ زِيادٍ: يَا كُمَيْلُ، إِنَّ هَذِهِ الْقُلُوبَ أَوْعِيَةٌ، فَخَيْرُهَا أَوْعَاهَا. إِحْفَظْ عَنِّي مَا أَقُولُ لَكَ: النَّاسُ ثَلاَثَةٌ: عَالِمٌ رَبَّانِيٌّ وَمُتَعَلِّمٌ عَلَى سَبِيلِ نَجَاةٍ وَهَمَجٌ رِعَاعٌ أَتْبَاعُ كُلِّ نَاعِقٍ يَمِيلُونَ مَعَ كُلِّ رِيحٍ، لَمْ يَسْتَضِيئُوا بِنُورِ الْعِلْمِ وَلَمْ يَلْجَأُوا إِلَى رُكْنٍ وَثِيقٍ.
يَا كُمَيْلُ: مَحَبَّةُ الْعَالِمِ دِينٌ يُدَانِ بِهِ، وَبِهِ يَكْسِبُ الْعَالِمُ الطَّاعَةَ لِرَبِّهِ فِي حَيَاتِهِ وَجَمِيلَ الأُحْدُوثَةِ بَعْدَ وَفَاتِهِ.
يَا كُمَيْلُ بْنَ زِيادٍ: الْعِلْمُ خَيْرٌ مِنَ الْمَالِ؛ الْعِلْمُ يَحْرُسُكَ وَأَنْتَ تَحْرُسُ الْمَالَ؛ وَالْمَالُ تُنْقِصُهُ النَّفَقَةُ، وَالْعِلْمُ يَزْكُو بِالإِنْفَاقِ، وَالْعِلْمُ حَاكِمٌ وَالْمَالُ مَحْكُومٌ عَلَيْهِ.
يَا كُمَيْلُ: مَاتَ خُزَّانُ الأَمْوَالِ وَهُمْ أَحْيَاءٌ. وَالْعُلَمَاءُ بَاقُوَن مَا بَقِيَ الدَّهْرُ؛ أَعْيَانُهُمْ مَفْقُودَةٌ وَأَمْثَالُهُمْ فِي الْقُلُوبِ مَوْجُودَةٌ. هَاهٍ هَاهٍ! إنَّ هَهُنَا لَعِلْماً جَمَّا - وَأَشارَ بِيَدِهِ الشَّريفَةِ إلَى صَدْرِهِ المُكَرَّمِ - لَوْ أَصَبْتُ لَهُ حَمَلَةً! بَلَى، أَصَبْتُ لَقِناً غَيْرَ مَأْمُونٍ عَلَيْهِ يَسْتَعْمِلُ آلَةَ الدِّينِ لِلدُّنْيَا وَيَسْتَظْهِرُ بِحُجَجِ اللهِ عَلَى أَوْلِيَاءِهِ وَبِنِعَمِهِ عَلَى عِبَادِهِ أَوْ مُنْقاداً لِحَمْلَةِ الْحَقِّ لاَ بَصِيرَةِ لَهُ فِي أَحْنَائِهِ، يَقْدَحُ الشَّكُّ فِي قَلْبِهِ بِأَوَّلِ عَارِضِ شُبْهَةٍ. إلاَّ لاَ ذَا وَلاَ ذَاكَ! أَوْ مَنْهُوماً بِاللَّذَّاتِ سَلِسَ الْقِيَادِ لِلشَّهَوَاتِ أَوْ مُغْرَماً بِالْجَمْعِ وَالإدِّخَارِ لَيْسَا مِنْ رُعَاةِ الدِّينِ،
example of these is the loose cattle. This is the way that knowledge dies away with the death of its bearers. However, the earth is never devoid of those who maintain Allah’s pleas either openly and reputedly or, being afraid as hidden in order that Allah’s pleas and proofs should not be rebutted. How many are they and where are they? By Allah, they are few in number, but they are great in esteem before Allah. Through them Allah guards His pleas and proofs till they entrust them to others like themselves and sow the seeds thereof in the hearts of those who are similar to them.
Knowledge has led them to real understanding and so they have associated themselves with the spirit of conviction. They take easy what the easygoing regard as hard. They endear what the ignorant take as strange. They live in this world with their bodies here but their spirits resting in the high above. They are the vicegerents of Allah on His earth and callers to His religion. Oh, oh, how I yearn to see them! Go from here now, O Kumayl Wherever you wish.[272]
source : http://www.maaref-foundation.com
