• Yazid is a transgressor, a drunkard, killer of innocent people and an open sinner. A person like me can never give allegiance to persons like him.

• I never revolted in vain, as a rebel or as a tyrant, but I rose seeking reformation for the nation of my grandfather Muhammad. I intend to enjoin good and forbid evil, to act according to the traditions of my grandfather, and my father ‘Alī ibn Abī Tālib.

• Oh people, the Messenger of God said: Whoever sees an aggressive tyrant that legalizes the forbiddens of God, breeches divine laws, opposes the tradition of the Prophet, oppresses the worshippers of God, and does not concede his opposition to God in word or in deed, surely Allah will place that tyrant (in the Hell) where he deserves.

• Never will be salvaged the people who win the consent of the creature, at the cost of the dissatisfaction of the creator.

• Our enemy is the enemy of my grandfather, Muhammad.

• Oh God! Surely you know that whatever we did was not a competition to gain worldly positions and not for the worthless physical attractions of the world. But to show the signs of religious ways and to remove corruption from your lands, so that the oppressed feel secured and act according to your traditions and rules.

• Receiving education nurtures human wisdom.

• Increase of experiences, increases the wisdom of mankind.
  • Majlisi, Bihārul Anwār, vol.78 p.128

• Wisdom will not be complete except by following the truth.

• Among the signs of a learned man is criticising his own words and being informed of various viewpoints.

• Two signs of learned person are: acceptance of other people’s criticism, and being knowledgeable about the angles and dimensions of rhetoric and debate.

• The wise one does not speak to one whom he fears he shall be belied, he does not ask anyone of anything if he fears he shall not give, and he does not repose hope on one whom he does not trust.

• People are slaves to the world, and as long as they live favorable and comfortable lives, they are loyal to religious principles. However, at hard times, the times of trials, true religious people are scarce.

• One who reveals your faults to you like a mirror is your true friend, and one who flatters you and covers up your faults is your enemy.

• Death with honor is better than a life of degradation.

• Associating with corrupt people makes you subject to suspicion.

• The most generous person is the one who offers help to those who do not expect him to help.

• Tolerance is man’s ornament, keeping promises is a sign of nobility, and bonding with others is a grace.

• When you are frustrated and do not know a way out, only flexibility and moderation towards difficulties will save you.

• Anybody who would like to have a long life and make his subsistence expanded, should pay visits to his own relatives.

• One who pursues a goal through sinful ways, will ironically distance himself from that goal, and will approach what he was afraid of.

• Honor and dignity of man is only in virtue and piety.

• If one does not have these five things there is no good in him: intellect, religion, etiquette, shame and good manners.

• Whoever seeks the satisfaction of people through disobedience of God, then God subjects him to people.

• Those who worship God for the hope of gaining, they’re not real worshippers, they’re merchants. Those who worship God out of fear (of punishment), they’re slaves. And those who worship God to be grateful towards their creator, they are the free people, and their worship is a real one.

http://en.wikiquote.org/wiki/Husayn_ibn_Ali

• Learn knowledge from people, and teach your intuition to others too.

• Thought, meditation and pondering is the life of clear sighted people

• The heart that is empty of doubt is the cleanest of hearts.

• Nothing sweetens life like a pleasant disposition.

• I wonder at those who think about their body’s food, but do not think about their soul’s food. They keep away disturbing food from their belly, but fill up their hearts with destructive subjects.

• Am I not the proof (Hujjat) of the Almighty, being his remembrance upon his creatures? Did not the Holy Prophet of Islam (saww) say, “Hasan and Husayn are two Leaders (Imāms), whether they are sitting or standing”? If I had not done this work (signed the peace treaty), nobody from amongst the Shī‘as would have remained in this world, and everybody would have been killed and annihilated.

• I am among Ahlul Bayt, whom God has made obligatory on all Muslims to love. He, the Blessed and Most High, has said: “I do not ask of you any reward for it except love for (my) kin; and whoever earns good, We will give him more of good” [Qur'an, 42:23]. Therefore, earning good is showing love for us, Ahlul Bayt.

• (About the death of his father, ‘Alī): There has died tonight a man who was the first among the early (Muslims) in (good) actions. Nor did any later (Muslims) attain his level in (good) actions. He used to fight alongside the Apostle of God, may Allah bless him and his family, and protect him with his own life. The Apostle of God, may God bless him and his family, used to send him forward with his standard while Gabriel supported him on his right and Michael supported him on his left. He would not return until God brought victory through his hands. He, peace be on him, has died on this the night – on which Jesus, son of Mary, was taken up (to Heaven), on which Joshua, son of Nūn, the testamentary trustee (wasi) of Moses, peace be on him, died. He has left behind him no gold nor silver, except seven hundred dirhams of his stipend (ata’), with which he was intending to buy a servant for his family.

• I am the (grand) son of the one who brought the good news (Bashīr). I am the (grand) son of the warner (Nadhīr). I am the (grand) son of the man who, with God’s permission, summoned (the people) to God. I am the (grand) son of the light which shone out (to the world). I am of the House, from whom God has “sent away abomination” and whom God has “purified thoroughly” [Qur'an, 33:33]. I am of the House for whom God has required love in his Book, when God, the Most High, said: “Say: I do not ask you for any reward except love for (my) kin; Whoever earns good, will increase good for himself [Qur'an, 42:23].” The good is love for us, the House.

• I have not become one who bears malice to any Muslims, nor one who wishes evil or misfortune for him. Indeed what you dislike about unity is better for you than what you like about division. I see what is better for you, better than you see for yourselves. Therefore do not oppose my commands and do not reject my judgement. May God forgive both me and you, and may He guide me and you to that in which there is love and satisfaction.

• Oh you who mention Ali, I am al-Hasan and Ali was my father. You are Mu’āwiyah, and your father was Sakhr (Abu Sufyan). My mother was Fātimah and your mother was Hind. My grandfather was the Apostle of God and your grandfather was Harb. My grandmother was Khadījah and your grandmother was Futayla. May God curse him who tries to reduce our reputation and to diminish our nobility; (you are the one) who does evil against our antiquity and yet (you are the one) who has been ahead of us in unbelief and hypocrisy.

• (On his death-bed): My brother (Husayn), I am leaving you and joining my Lord. I have been given poison to drink and have spewed my liver into a basin. I am aware of the person who poisoned me and from where I have been made a subject to this deceitful action. I will oppose him before God, the Mighty and High. Therefore by the right I have with regard to you, say nothing about that and wait for what God, the Mighty and High, will decide concerning me. When I have died, shut my eyes, wash me and shroud me. Then carry me on my bier to the grave of my grandfather, the Apostle of God, may God bless him and his family, so that I may renew my covenant with him. After that take me to the grave of my grandmother, Fatima daughter of Asad, may God be pleased with her, and bury me there. My brother, the people will think that you intend to bury me with the Apostle of God, may God bless him and his family. For that reason, they will gather to prevent you from doing it. I swear by God that you should not shed even your blood into the cupping-glass in (carrying out) my command.

http://en.wikiquote.org/wiki/Hasan_ibn_Ali

• The best companion and helper is admirable morals.

• There are so many highly esteemed ones who became miserable and humiliated just because of their bad temper and morals; and humble people who have attained eminence and the highest honors because of good temper and morals.

• The weakest man is the one who is able to correct his moral defects, but doesn’t take action.

• He who has a thousand friends has not a friend to spare, while he who has one enemy will meet him everywhere.

• Two things cause people to be destroyed: fear of poverty and seeking superiority through pride.

• These are the orders issued by the creature of Allah, Ali, the son Abu Taalib (a) to Maalik, the son of Ashtar when he appointed Maalik as the Governor of Egypt to collect Zakat there, to combat the enemies of Islam and Egypt, to work for the welfare of its people and to look after its prosperity.

• Do not feel ashamed to forgive and forget. Do not hurry over punishments and do not be pleased and do not be proud of your power to punish. Do not get angry and lose your temper quickly over the mistakes and failures of those over whom you rule. On the contrary, be patient and sympathetic with them. Anger and desire of vengeance are not going to be of much help to you in your administration. Never say to yourself, “I am their Lord, their ruler and all in all over them and that I must be obeyed submissively and humbly” because such a thought will unbalance your mind, will make you vain and arrogant, will weaken your faith in religion and will make you seek support of any power other than that of Allah . If you ever feel any pride or vanity on account of your sway and rule over your subjects then think of the supreme sway and rule of the Lord over the Universe, the extent of His creations, the supremacy of His Might and Glory, His Power to do things which you cannot even dream of doing and His control over you which is more dominating than that which you can ever achieve over anything around you. Such thoughts will cure your mental weakness, will keep you away from vanity and rebellion (against Allah), will reduce your arrogance and haughtiness and will take you back to the sanity which you had foolishly deserted… Try carefully to realize that a ruler can create goodwill in the minds of his subjects and can make them faithful and sincere to him only when he is kind and considerate to them, when he reduces their troubles, when he does not oppress them and when he never asks for things which are beyond their power. These are the principles which you should keep in mind and act upon.”

• There is no capital more useful than intellect and wisdom, and there is no indigence more injurious than ignorance and unawareness.

• There is no knowledge and science like pondering and thought; and there is no prosperity and advancement like knowledge and science.

• Associating with the wise and the knowledgeable people adds to the prestige of a person.

• An alert and learned man will take advice from any event.

• When wisdom reaches the acme of perfection it, will suppress the vicious instincts and injurious desires.

• To whatever extent a person’s knowledge increases, his attention will be turned more towards his soul.

• Recitation of the Qur’an without contemplation and thought is futile.

• Reciter and listener of the Qur’an are alike in prize and reward.

• Understanding the knowledge and wisdom of the Qur’an is by far, higher than memorizing.

• The one from among the Muslims who recites the Qur’an but in the end finds his way to hell, is considerd to be among those that have taken the word of God in jest.

• Walk with your sickness,it wont walk you.
• Debating an ignorant tires me.
• You (humans) think that you are insignificant, while there is a great universe contained in you.
• If poverty was a man, I would have slain him.
• A poor man is like a foreigner in his own country.
• Do not be too hard, lest you be broken; do not be too soft, lest you be squeezed.
• A man’s measure is his will.
• Mutilate not even a rabid dog.
• A wise man’s bosom is the safe of his secrets.
• Man is a wonderful creature; he sees through the layers of fat (eyes), hears through a bone (ears) and speaks through a lump of flesh (tongue).
• Live amongst people in such a manner that if you die they weep over you and if you are alive they crave for your company.
• If someone’s deeds lower his position, his pedigree cannot elevate it.
• A virtuous person is better than virtue and a vicious person is worse than vice.
• Seek help from those who were satiated and then hungry, not from those who were hungry and then satiated.
• Only He who has the power to punish can pardon.
• Patience is of two kinds: patience over what pains you, and patience against what you covet.
• Contentment is the capital which will never diminish.
• Value of each man depends upon the art and skill which he has attained.

• Do not share the knowledge with which you have been blessed with everyone in general, as you do with some people in particular; and know that there are some men in whom Allah, may He be glorified, has placed hidden secrets, which they are forbidden to reveal. Remember the reply of the righteous slave to Moses when he said to him: ‘May I follow you so that you can teach me what you know about what is right?’ He replied: ‘Surely you will not be able to be patient with me. How can you be patient about something which you do not understand?’.

• Endurance is composed of four attributes: eagerness, fear, piety and anticipation (of death). So whoever is eager for Paradise will ignore temptations; whoever fears the fire of Hell will abstain from sins; whoever practises piety will easily bear the difficulties of life and whoever anticipates death will hasten towards good deeds.

• Conviction has also four aspects to guard oneself against infatuations of sin; to search for explanation of truth through knowledge; to gain lessons from instructive things and to follow the precedent of the past people, Because whoever wants to guard himself against vices and sins will have to search for the true causes of infatuation and the true ways of combating them out and to find those true ways one has to search them with the help of knowledge, whoever gets fully acquainted with various branches of knowledge will take lessons from life and whoever tries to take lessons from life is actually engaged in the study of the causes of rise and fall of previous civilizations.

• Justice also has four aspects depth of understanding, profoundeness of knowledge, fairness of judgement and dearness of mind; because whoever tries his best to under- stand a problem will have to study it, whoever has the practice of studying the subject he is to deal with, will develop a clear mind and will always come to correct decisions, whoever tries to achieve all this will have to develop ample patience and forbearance and whoever has done this has done justice to the cause of religion and has led a life of good repute and fame.

• Jihad is divided into four branches: to persuade people to be obedient to Allah; to prohibit them from sin and vice; to struggle (in the cause of Allah) sincerely and firmly on all occasions and to detest the vicious. Whoever persuades people to obey the orders of Allah provides strength to the believers; whoever dissuades them from vices and sins humiliates the unbelievers; whoever struggles on all occasions discharges all his obligations and whoever detests the vicious only for the sake of Allah, then Allah will take revenge on his enemies and will be pleased with Him on the Day of Judgement.

• How honorable is knowledge, that the one who does not have it, says he does. How dishonorable is ignorance, that the one who has it says he does not.

• During civil disturbance adopt such an attitude that people do not attach any importance to you – they neither burden you with complicated affairs, nor try to derive any advantage out of you.

• He who is greedy is disgraced; he who discloses his hardship will always be humiliated; he who has no control over his tongue will often have to face discomfort.

• Avarice is disgrace; cowardice is a defect; poverty often disables an intelligent man from arguing his case; a poor man is a stranger in his own town; misfortune and helplessness are calamities; patience is a kind of bravery; to sever attachments with the wicked world is the greatest wealth; piety is the best weapon of defence.

• Submission to God’s Will is the best companion; wisdom is the noblest heritage; theoretical and practical knowledge are the best signs of distinction; deep thinking will present the clearest picture of every problem.

• The mind of a wise man is the safest custody of secrets; cheerfulness is the key to friendship; patience and forbearance will conceal many defects.

• Surely the likeness of this world is that of a snake: it is soft to touch, and deadly poisonous. The ignorant child is distracted by it, and the one with understanding and intellect is cautious of it. So turn away from what fascinates you in it, for how little of it stays with you.

• When this world favors somebody, it lends him the attributes, and surpassing merits of others and when it turns its face away from him it snatches away even his own excellences and fame.

• If you overpower your enemy, then pardon him by way of thankfulness to God, for being able to subdue him.

• Unfortunate is he who cannot gain a few sincere friends during his life and more unfortunate is the one who has gained them and then lost them (through his deeds).

• When some ‘blessings come to you, do not drive them away through thanklessness.

• He who is deserted by friends and relatives will often find help and sympathy from strangers.

• Every person who is tempted to go astray does not deserve punishment.

• Our affairs are attached to the destiny decreed by God, even our best plans may lead us to destruction.

• There is a tradition of the Holy Prophet, “With the help of hair-dye turn old age into youth so that you do not resemble the Jews.” When Imam Ali was asked to comment on this tradition, he said that in the early stage of Islam there were very few Muslims. The Holy Prophet advised them to look young and energetic and not to adopt the fashion of the Jews (priest) having long, white flowing beards. But the Muslims were not in minority then, theirs was a strong and powerful State, they could take up any style they liked.

• For those who refused to side with any party, Imam Ali or his enemies, Imam Ali said: They have forsaken religion and are of no use to infidelity also.

• One who rushes madly after inordinate desire runs the risk of encountering destruction and death.

• Overlook and forgive the weaknesses of the generous people because if they fall down, God will help them.

• Failures are often the results of timidity and fears; disappointments are the results of bashfulness; hours of leisure pass away like summer-clouds, therefore, do not waste opportunity of doing good.

• If the right usurped from us is given back to us we shall take it, otherwise we shall go on claiming it.

• If someone’s deeds lower his position, his pedigree cannot elevate it.

• To render relief to the distressed and to help the oppressed make amends for great sins.

• O son of Adam, when you see that your Lord, the Glorified, bestows His Favors on you while you disobey Him, you should fear Him (take warning that His Wrath may not turn those very blessings into misfortunes).

• Often your utterances and expressions of your face leak out the secrets of your hidden thoughts.

• When you get ill do not get nervous about it and try as much as possible to be hopeful.

• The best form of devotion to the service of God is not to make a show of it.

• When you have to depart from this world and have to meet death (eventually), then why wish delay? (i.e., why feel nervous about death?)

• Take warning! He has not exposed so many of your sinful activities that it appears as if He has forgiven you (it may be that He has given you time to repent).

• When Imam Ali was asked about Faith in Religion, he replied that the structure of faith is supported by four pillars endurance, conviction, justice and jihad.

Endurance is composed of four attributes: eagerness, fear, piety and anticipation (of death). so whoever is eager for Paradise will ignore temptations; whoever fears the fire of Hell will abstain from sins; whoever practices piety will easily bear the difficulties of life and whoever anticipates death will hasten towards good deeds.

Conviction has also four aspects to guard oneself against infatuations of sin; to search for explanation of truth through knowledge; to gain lessons from instructive things and to follow the precedent of the past people, because whoever wants to guard himself against vices and sins will have to search for the true causes of infatuation and the true ways of combating them out and to find those true ways one has to search them with the help of knowledge, whoever gets fully acquainted with various branches of knowledge will take lessons from life and whoever tries to take lessons from life is actually engaged in the study of the causes of rise and fall of previous civilizations .

Justice also has four aspects depth of understanding, profoundness of knowledge, fairness of judgment and dearness of mind; because whoever tries his best to under- stand a problem will have to study it, whoever has the practice of studying the subject he is to deal with, will develop a clear mind and will always come to correct decisions, whoever tries to achieve all this will have to develop ample patience and forbearance and whoever does this has done justice to the cause of religion and has led a life of good repute and fame.

Jihad is divided into four branches: to persuade people to be obedient to God; to prohibit them from sin and vice; to struggle (in the cause of God) sincerely and firmly on all occasions and to detest the vicious. Whoever persuades people to obey the orders of God provides strength to the believers; whoever dissuades them from vices and sins humiliates the unbelievers; whoever struggles on all occasions discharges all his obligations and whoever detests the vicious only for the sake of God, then God will take revenge on his enemies and will be pleased with Him on the Day of Judgment.

• There are four causes of infidelity and loss of belief in God: hankering after whims, a passion to dispute every argument, deviation from truth; and dissension, because whoever hankers after whims does not incline towards truth; whoever keeps on disputing every argument on account of his ignorance, will always remain blind to truth, whoever deviates from truth because of ignorance, will always take good for evil and evil for good and he will always remain intoxicated with misguidance. And whoever makes a breach (with God and His Messenger) his path becomes difficult, his affairs will become complicated and his way to salvation will be uncertain.

• Similarly, doubt has also four aspects absurd reason- ing; fear; vacillation and hesitation; and unreasonable surrender to infidelity, because one who has accustomed himself to unreasonable and absurd discussions will never see the Light of Truth and will always live in the darkness of ignorance. One who is afraid to face facts (of life, death and the life after death) will always turn away from ultimate reality, one who allows doubts and uncertainties to vacillate him will always be under the control of Satan and one who surrenders himself to infidelity accepts damnation in both the worlds.

• A virtuous person is better then virtue and a vicious person is worse than vice.

• Be generous but not extravagant, be frugal but not miserly.

• The best kind of wealth is to give up inordinate desires.

• One who says unpleasant things about others, will himself quickly become a target of their scandal.

• One who hopes inordinately, impairs his deeds.

• When Imam Ali, marching at the head of his army towards Syria, reached Ambar, the landlords of the place came out to meet him in zeal of their love, faithfulness and respect, no sooner had they seen Imam Ali they got down from their horses and started running in front of him. Imam Ali asked the reason of their strange actions. They replied that it was their custom to show their love and respect in that way. Imam Ali replied: “By God, by your action you do no good whatsoever to your rulers but you tire yourself and put yourself in toils in this world and in trouble in the next. How unfortunate is that exertion, which brings harm here and in the Hereafter and how useful is that ease which keeps you in comfort in this world and away from the Hell in the next.

• Imam Ali once said to his son Imam Hasan, My son, learn four things from me and through them you will learn four more. If you keep them in mind your actions will not bring any harm to you: The greatest wealth is Wisdom; the greatest poverty is stupidity; the worst unsociableness is that of vanity and self-glorification; and the best nobility of descent exhibits itself in politeness and in refinement of manner. The next four things, my son, are: “Do not make friendship with a fool because when he will try to do you good he will do you harm; do not make a miser your friend because he will run away from you at the time of your dire need; do not be friendly with a vicious and wicked person because he will sell you and your friendship at the cheapest price and do not make friend of a liar because like a mirage he will make you visualize very near the things which lie at a great distance and will make you see at the great distance the things which are near to you”.

• Recommended prayers cannot attain the pleasures of God for you when obligatory prayers are left unattended.

• A wise man first thinks and then speaks and a fool speaks first and then thinks.

• A fool’s mind is at the mercy of his tongue and a wise man’s tongue is under the control of his mind.

• One of the companions of Imam fell ill. Imam Ali called upon him and thus advised him: “Be thankful to God. He has made this illness a thing to atone your sins because a disease in itself has nothing to bring reward to anyone, it merely expiates one’s sins and so far as reward is concerned, one has to earn it with his good words and good deeds. The Almighty Lord grants Paradise to his creatures on account of their piety and noble thoughts”.

• May God Bless Khabbab bin Aratt. He embraced Islam of his own freewill and immigrated (from Makkah) cheerfully. He lived a contented life. He bowed happily before the Will of God and he led the life of a mujahid.

• Blessed is the man who always kept the life after death in his view, who remembered the Day of Judgment through all his deeds, who led a contented life and who was happy with the lot that God had destined for him.

• If I cut a faithful Muslim into pieces to make him hate me, he will not turn into my enemy and if I give all the wealth of this world to a hypocrite to make him my friend he will not befriend me. It is so because the Holy Prophet has said: ” O Ali! No faithful Muslim will ever be your enemy and no hypocrite will ever be your friend. “

• The sin which makes you sad and repentant is more liked by God than the good deed which turns you arrogant.

• Value of a man depends upon his courage; his veracity depends upon his self-respect and his chastity depends upon his sense of honor.

• Success is the result of foresight and resolution, foresight depends upon deep thinking and planning and the most important factor of planning is to keep your secrets to yourself.

• Be afraid of a gentleman when he is hungry, and of a mean person when his stomach is full.

• Hearts of people are like wild beasts. They attach themselves to those who love and train them.

• So long as fortune is favouring you, your defects will remain covered.

• Only he who has the power to punish can pardon.

• Generosity is to help a deserving person without his request, and if you help him after his request, then it is either out of self-respect or to avoid rebuke.

• There is no greater wealth than wisdom, no greater poverty than ignorance; no greater heritage than culture and no greater support than consultation.

• Patience is of two kinds: patience over what pains you, and patience against what you covet.

• Wealth converts a strange land into homeland and poverty turns a native place into a strange land.

• Contentment is the capital which will never diminish.

• Wealth is the fountain head of passions.

• Whoever warns you against sins and vices is like the one who gives you good tidings.

• Tongue is a beast, if it is let loose, it devours.

• If you are greeted then return the greetings more warmly. If you are favoured, then repay the obligation manifold; but he who takes the initiative will always excel in merit.

• The source of success of a claimant is the mediator.

• He who has one-hundred friends has no friends to lose, he who has one enemy will meet him everywhere.

• People in this world are like travelers whose journey is going on though they are asleep. ( Life’s journey is going on though men may not feel it ).

• Lack of friends means, stranger in one’s own country.

• Not to have a thing is less humiliating than to beg it.

• Do not feel ashamed if the amount of charity is small because to refuse the needy is an act of greater shame.

• To refrain from unlawful and impious source of pleasures is an ornament to the poor and to be thankful for the riches granted is the adornment of wealth.

• If you cannot get things as much as you desire than be contented with what you have.

• An ignorant person will always overdo a thing or neglect it totally.

• The wiser a man is, the less talkative will he be.

• Time wears out bodies, renews hopes, brings death nearer and takes away aspirations. Whoever gets anything from the world lives in anxiety for holding it and whoever loses anything passes his days grieving over the loss.

• Whoever wants to be a leader should educate himself before educating others. Before preaching to others he should first practice himself. Whoever educates himself and improves his own morals is superior to the man who tries to teach and train others.

• Every breath you take is a step towards death.

• Anything which can be counted is finite and will come to an end.

• If matters get mixed up then scrutinize the cause and you will know what the effects will be.

• Zirar bin Zamra Zibabi, known as Zirar Suda’i, was a companion of Imam Ali. When, after the martyrdom of Imam Ali, he went to Damascus, Muawiya called him and asked him to say something about Imam Ali. Zirar, knowing that Muawiya hated Imam Ali intensely tried to avoid this topic, but Muawiya forced him to speak. Thereupon, Zirar said: “O Amir, I had often seen Imam Ali in the depth of nights, when people were either sleeping or engrossed in amusements, he would be standing in the niche of the Masjid, with tears in his eyes and he would beseech God to help him maintain a pious, a virtuous and a noble character and to forsake the world. He would then address the world, saying ‘O vicious world! Be away from me, why do you come in front of me like this ? Do you want to allure me ? God forbid that I should be allured and tempted by you and your pleasures. It is not possible. Go and try your allurements on somebody else. I do not desire to own you and do not want to have you. I have forsaken you thrice. It is like divorcing a woman thrice after which act she cannot be taken back as a wife. The life of pleasures that you offer is of a very little duration. There is no real importance in what you offer, the desire of holding you is an insult and a humiliation to sober minds. Sad is the plight of those who want to acquire you. They do not provide for the Hereafter. They have to pass through a long journey over a very difficult road towards a sat destination’. Zirar says that when he stopped, there were tears in the eyes of Muawiya who said, ‘May peace of God be upon Abul Hasan Ali bin Abi Talib, he was undoubtedly like that. Now tell me, Zirar! How do you feel his separa- tion?’ Zirar replied, “My sorrow and grief is like that of woman whose only child has been murdered in her lap”. With this remark Zirar walked out of the court of Muawiya and left the city.

• After the Battle of Siffin, somebody asked Imam Ali whether they had been destined to fight against the Syrians. Imam Ali replied if by destiny you mean a compulsion (physical or otherwise) through which we are forced (by nature) to do a thing then it is not so. Had it been an obligation of that kind there would have been no question of reward for doing it and punishment for not doing it (when you are physically forced to do a thing, like breathing, sleeping, eating, drinking etc. then there can be no reward for doing it and no retribution for not doing it. In such cases nature forces you to do a thing and you cannot but do it), then the promised blessings and punishments in life after death will have no meaning. The Merciful Lord has given his creatures (human beings) complete freedom to do as they like, and then prohibited them from certain actions and warned them of the consequences of such actions (His Wrath and His Punishments). These orders of God carry in them the least trouble and lead us towards the most convenient ways of life and the rewards which He has promised for good deeds are many times more than the actions actually deserve. He sees people disobeying Him and tolerates them not because He can be overruled or be compelled to accept human supremacy over Him. He did not send His prophets to amuse Himself or provide amuse- ment for them. He did not reveal His orders without any genuine reason nor has He created the galaxies and the earth without any purpose. The Universe without plan, purpose and program is the idea of infidels and the pagans, sorry will be their plight in the leaping fires of Hell. Hearing this the man asked Imam Ali, “Then what kind of destiny was it that we had?” Imam Ali replied: “It was an order of God to do it like the order He has given in His Holy Book: You are destined by God to worship none but Him, here ‘destined’ means ‘ordered’ it does not mean physical compulsion”.

• Acquire wisdom and truth from whomever you can because even an apostate can have them but unless they are passed over to a faithful Muslim and become part of wisdom and truth that he possesses, they have a confused existence in the minds of apostates.

• Knowledge and wisdom are really the privilege of a faithful Muslim. If you have lost them, get them back even though you may have to get them from the apostates.

• Value of each man depends upon the art and skill which he has attained.

• I want to teach you five of those things which deserve your greatest anxiety to acquire them: Have hope only in God. Be afraid of nothing but sins. If you do not know a thing never feel ashamed to admit ignorance. If you do not know a thing never hesitate or feel ashamed to learn it. Acquire patience and endurance because their relation with true faith is that of a head to a body, a body is of no use without a head, similarly true faith can be of no use without attributes of resignation, endurance and patience.

• A man hypocritically started praising Imam Ali, though he had no faith in him and Imam Ali hearing these praises from him said “I am less than what you tell about me but more than what you think about me”.

• Those who have come alive out of a blood-bath live longer and have more children.

• One who imagines himself to be all-knowing will surely suffer on account of his ignorance.

• I appreciate an old man’s cautious opinion more than the valor of a young man.

• I wonder at a man who loses hope of salvation when the door of repentance is open for him.

• Imam Muhammad Baqir says that Imam Ali once said: “There were two things in this world which softened the Wrath of God and prevented its descent upon man: One has been taken away from you; hold the other stead- fastly. The one which has been taken away from men is the Holy Prophet and the one which is still left with them and which they must hold steadfastly is repentance and atonement for sins because God at one place in the Holy Book addressed the Holy Prophet and said God would not punish them while you were among them nor while they were asking for forgiveness. (Surah Anfal, 8 : 33)

• Whoever keeps in order his affairs with God (follows His orders sincerely), God will also put his affairs with men in order. Whoever makes arrangement for his salvation, God will arrange his worldly affairs; whoever is a preacher for himself, God will also protect him.

• He is the wisest and the most knowing man who advises people not to lose hope and faith in the Mercy of God and not to be too sure and over-confident of immunity from His Wrath and Punishment.

• Like your body your mind also gets tired so refresh it by wise sayings.

• That knowledge which remains only on your tongue is very superficial. The intrinsic value of knowledge is that you act upon it.

• Take care and do not pray to the Lord, saying, “Lord! I pray to You to protect and guard me from temptations and trials”, for there is none who is not tempted and tried. But beseech Him to guard you against such temptation as may lead you towards wickedness and sins because God says in His Holy Book, Know that your wealth and children are temptations. (Surah al-Anfal, 8: 28) it means God tried people through wealth and children so that it may be tested as to who is content with what he gets honestly and who is thankful to God for the position he is placed in with regard to his children. Though God knows them better than even they know themselves, yet those trials and tests are for the purpose of their realizing and knowing those deeds which merit reward or which deserve punishment. There are some people who love to have male children and hate daughters and there are some who simply crave for wealth and hate poverty.

• Imam Ali was asked the meaning of being well-off or well-provided for. Imam Ali replied, “Your welfare does not lie in your having enormous wealth and numerous children but it rests in your being highly educated and forbearing and in your being proud of your obedience to God. If you do a good deed then thank God for it and if you commit a sin then repent and atone for it. In this world there is a real welfare for two kinds of people, one is the person who, when commits a sin, atones for it and the other is anxious to do good as much as possible.

• Importance of the deeds that you have done with fear of God cannot be minimized and how can the deeds which are acceptable to God be considered unimportant.

• “Nearest to the prophets are those persons who have to those prophets and obey them”. Saying this, Imam Ali cited a passage from the Holy Qur’an ‘Best liked by Abraham and nearest to him were the people who obeyed him’. He further said, “That the present times are the times of our Holy Prophet and his faithful followers. The best friend of our Holy Prophet is he who, though not related to him, obeys the orders of God and his greatest enemy is the man who though related to him, disobeys God ‘.

• Imam Ali was told of a Kharijite that he got up in the night to pray and recite the Holy Book. Imam Ali said, “To sleep with having sincere faith in religion and God is better than to pray with wavering faith”.

• Whenever a tradition of the Holy Prophet is related to you, scrutinize it, do not be satisfied with mere verbatim repetition of the same because there are many people who repeat the words containing knowledge but only few ponder over them and try to fully grasp the meaning they convey.

• Imam Ali heard somebody reciting the passage of the Holy Qur’an we belong to God and our return is towards Him, Imam Ali said, “How true it is ! Our declaring that we belong to God indicates that we accept Him as our Master, Owner and Lord. And when we say that our return is towards God indicates that we accept our mortality”.

• Some people praised Imam Ali on his face. He replied, “God knows me very well and I also know myself more than you. Please, Lord ! make me better than what they imagine me to be and please excuse those Weaknesses of mine which they are not aware of”.

• To secure for you fame, credit as well as blessings, the help that you give to men in need, should possess the following attributes: whatever its extent, it should be considered by you as trifling so that it may be granted a high status; it should be given secretly, God will manifest it; and it must be given immediately so that it becomes pleasant.

• Your society will pass through a period when cunning and crafty intriguers will be favoured by status, when profligates will be considered as well-bred, well-behaved and elegant elites of the society, when just and honest persons will be considered as weaklings, when charity will be considered as a loss to wealth and property, when support and help to each other will be considered as favour and benevolence and when prayers and worship to God will be taken up for the sake of show to gain popularity and higher status, at such times regimes will be run under the advice of women and the youngsters will be the rulers and counselors of the State.

• Imam Ali’s garment was very old with patches on it. When somebody drew his attention towards it, he replied, ” Such dresses, when worn by men of status make them submissive to God and kind-hearted towards others and the faithful Muslims can conveniently follow the example “. Vicious pleasures of this world and salvation are like two enemies or two roads running in opposite directions or towards opposite poles, one to the North and the other to the South. Whoever likes to gain the pleasures and pomps of this world will hate austerity in life which is necessary to gain salvation. Reverse will be the attitude of a man desirous of achieving Eternal Bliss. One has to adopt either of the two ways of life, and as they both cannot be brought together, a man has to choose one of them.

• Nawf bin Fizala Bakali, the famous scholar of the early Islamic days says that one night he was with Imam Ali. In the middle of the night, Imam Ali got up from his bed, looked for sometime at the stars and inquired of Nawf whether he was awake. Nawf said: “I got from my bed replying, “Yes, Amirul Mo’minin (Commander of the Faithful) ! I am awake”.

• Imam Ali said Nawf ! Those are the fortunate people who adopt piety as the principle of their lives and are fully attentive to their welfare for the Hereafter. They accept bare earth as the most comfortable bed and water as the most pleasant drink. They adopt the Holy Qur’an and prayers as their guide and protector and like Prophet Jesus Christ (Isa) they forsake the world and its vicious pleasure.

• Nawf ! Prophet David (Daud) once got up at such an hour in the night and said this was the hour when prayers of everyone who prayed were accepted except of those who forcibly collected revenues or who were scandal- mongers or were persons in the police force of a despotic regime or were musicians”.

• Those who give up religion to better their lot in life seldom succeed. The Wrath of God makes them go through more calamities and losses than the gains they gather for themselves.

• There are many educated people who have ruined their future on account of their ignorance of religion. Their knowledge did not prove of any avail to them.

• More wonderful than man himself is that part of his body which is connected with his trunk with muscles. It is his brain (mind). Look what good and bad tendencies arise from it. On the one hand it holds treasures of know- ledge and wisdom and on the other it is found to harbour very ugly desires. If a man sees even a tiny gleam of success, then greed forces him to humiliate himself. If he gives way to avarice, then inordinate desires ruin him, if he is disappointed, then despondency almost kills him. If he is excited, then he loses temper and gets angry. If he is pleased, then he gives up precaution. Sudden fear makes him dull and nervous, and he is unable to think and find a way out of the situation. During the times of peace and prosperity he becomes careless and unmindful of the future. If he acquires wealth, then he becomes haughty and arrogant. If he is plunged in distress, then his agitation, impatience and nervousness disgrace him. If he is overtaken by poverty, then he finds himself in a very sad plight, hunger makes him weak, and over-feeding harms him equally. In short every kind of loss and gain makes his mind unbalanced.

• We, Ahlul Bayt (chosen descendants of the Holy Prophet), hold such central and balancing position in religion that those who are deficient in understanding and acting upon its principles, will have to come to us for reformation, and those who are overdoing it have got to learn moderation from us.

• A Divine rule can be established only by a man, who, where justice and equity are required, neither feels deficient nor weak and who is not greedy and avaricious.

• Sohayl bin Hunayf Ansari was a favourite companion of Imam Ali. At the time of Imam Ali’s return from Siffin, he died at Kufa of the wounds sustained in the battle. His death left Imam Ali very sad and he said: “Even if a mountain loves me it will be crushed into bits”. (it means people are tested with my love, and to prove it they have to pass through loss and calamities).

• Anyone who loves us Ahlul Bayt must be ready to face a life of austerity.

• No wealth is more useful than intelligence and wisdom; no solitude is more horrible than when people avoid you on account of your vanity and conceit or when you wrongly consider yourself above everybody to confide and consult; no eminence is more exalting than piety; no companion can prove more useful than politeness; no heritage is better than culture; no leader is superior to Divine Guidance; no deal is more profitable than good deeds; no profit is greater than Divine Reward; no abstinence is better than to restrain one’s mind from doubts (about religion); no virtue is better than refraining from prohibited deeds; no knowledge is superior to deep thinking and prudence; no worship or prayers are more sacred than fulfillment of obligations and duties, no religious faith is loftier than feeling ashamed of doing wrong and bearing calamities patiently; no eminence is greater than to adopt humbleness; no exaltation is superior to knowledge; nothing is more respectable than forgiveness and forbear- ance; no support and defense are stronger than consultation.

• When a community is composed of honest, sober and virtuous people, your forming a bad opinion about anyone of its members, when nothing wicked has been seen of him, is a great injustice to him. On the contrary in a corrupt society to form good opinion of anyone of them and to trust him is to harm yourself.

• When somebody asked Imam Ali as to how he was getting on, he replied: “What do you want to know about a person whose life is leading him towards ultimate death, whose health is the first stage towards illness and whom society has forced out of his retreat”.

• There are many persons whom constant grants of His Bounties turn them wicked and fit for His punishment and there are many more who have become vain and self- deceptive because the Merciful God has not exposed their weaknesses and vices to the world and the people speak highly about them. All this is an opportunity. No trial of the Lord is more severe than the time He allows (in which either you may repent or get deeper into vices).

• Two kinds of people will be damned on my account Those who form exaggerated opinion about me and those who under-estimate me because they hate me.

• To lose or to waste an opportunity will result in grief and sorrow.

• A conceited and self-admiring person is disliked by others; charity and alms are the best remedy for ailments and calamities; one has to account in the next world for the deeds that he has done in this world.

• When asked about Quraysh, Imam Ali replied that amongst them Bani Mukhzum are like sweet scented flower of Quraysh; their men are good to talk to and their women prove very good wives; Bani Abdush Shams are very intelligent and very prudent but we (of Bani Hashim) are very generous and very brave to face death. Bani Abdush Shams are more in numbers, ugly and intriguers but Bani Hashim are beautiful, good speakers and orators and very faithful as friends.

• What a difference is there between a deed whose pleasure passes away leaving behind it the pangs of pain and punishment and the deed whose oppressive harshness comes to an end leaving behind Divine rewards !

• Imam Ali was following a funeral and as it was passing along a road, somebody laughed loudly ( a sign of discourtesy and lack of manner ). Hearing this laugh, Imam Ali remarked, ” Some of us feel that death is meant for everybody except themselves or it is destined to others and not to themselves or those whom we see dying around us are only travelers going on a journey and will come back to us. It is a sad sight to see that in one moment we commit them to earth and in the next we take hold of the things left by them as if we are going to remain permanently in this world after them. The fact is that we forget sensible advice given to us and become victim of every calamity.

• Blessings are for the man who humbles himself before God, whose sources of income are honest, whose inten- tions are always honorable, whose character is noble, whose habits are sober, who gives away in the cause and in the Name of God, the wealth which is lying surplus with him, who controls his tongue from vicious and useless talk, who abstains from oppression, who faithfully follows the traditions of the Holy Prophet and who keeps himself away from innovation in religion.

• Jealousy in woman is unpardonable but in man it is a sign of his faith in religion (because Islam has permitted polygamy and prohibited polyandry).

• I define Islam for you in a way that nobody dared do it before me. Islam means obedience to God, obedience to God means having sincere faith in Him, such a faith means to believe in His Power, belief in His Power means recognizing and accepting His Majesty, acceptance of His Majesty means fulfilling the obligations laid down by Him and fulfillment of obligations means actions (Therefore, Islam does not mean mere faith, but faith plus deeds).

• I wonder at the mentality of a miser, fearing poverty he takes to stinginess and thus hastily pushes himself headlong into a state of want and destitution, he madly desires plenty and ease, but throws it away without understanding. In this world he, of his own free will, leads the life of a beggar and in the next world he will have to submit an account like the rich.

I wonder at the arrogance of a haughty and vain person. Yesterday he was only a drop of semen and tomorrow he will turn into a corpse. I wonder at the man who observes the Universe created by God and doubts His Being and Existence. I wonder at the man who sees people dying around him and yet he has forgotten his end. I wonder at the man who understands the marvel of genesis of creation and refuses to accept that he will be brought back to life again. I wonder at the man who takes great pains to decorate and to make comfortable this mortal habitat and totally forgets his permanent abode.

• Whoever is not diligent in his work, will suffer; who- ever has no share of God in his wealth and in his life then there is no place for him in His Realm.

• Be very cautious of cold in the beginning of winter and welcome it at the close of the season because cold season effects your bodies exactly as it effects the trees; in the early season its severity makes them shrivel and shed their leaves and at the end it helps them to revive.

• If you understand God’s Majesty, then you will not attach any importance to the creatures.

• While returning from Siffin, Imam Ali passed along the cemetery of Kufa. Addressing the graves he said: “O you, who are lying in horrible and deserted houses. O you, who are shut up in the dark graves, who are alone in their abodes, strangers to the places assigned to them; you have gone ahead and preceded us, while we are also following your steps and shall shortly join you. Do you know what has happened aver you? Your houses and property was taken up by others, your widows have remarried, this is what we can tell you of this world. Can you give us some news about things around you?” Saying this, Imam Ali turned to his companions and said, “If they are permitted to speak they will inform you that the best provision for the next world is piety and virtue”.

• Imam Ali heard someone abusing and blaming the world and said to him, “O you, who are blaming the world, who have been allured and enticed by it, and have been tempted by its false pretenses. You allowed yourself to be enamored of, to be captivated by it and then you accuse and blame it. Have you any reason or right to accuse it and to call it a sinner and seducer? Or is the world not justified in calling you a wicked knave and a sinning hypocrite? When did it make you lose your intelli- gence and reasoning? And how did it cheat you or snake false pretenses to you? Did it conceal from you the fact of the ultimate end of everything that it holds, the fact of the sway of death, decay and destruction in its domain? Did it keep you in the dark about the fate of your fore- fathers and their final abode under the earth? Did it keep the resting-place of your mothers a secret from you? Do you not know that they have returned to dust? Many a time you must have attended the sick persons and many of them you must have seen beyond the scope of medicine. Neither the science of healing nor could your nursing and attendance nor your prayers and weeping prolonged the span of their lives, and they died. You were anxious for them, you procured the best medical aid, you gathered famous physicians and provided best – medicines for them. Death could not be held back and life could not be pro- longed. In this drama and in this tragedy did the world not present you with a lesson and a moral?

• Certainly, this world is a house of truth for those who look into it carefully, an abode of peace and rest for those who understand its ways and moods and it is the best working ground for those who want to procure rewards for life in the Hereafter. It is a place of acquiring knowledge and wisdom for those who want to acquire them, a place of worship for the friends of God and for Angels. It is the place where prophets received revelations of God. It is the place for virtuous people and saints to do good deeds and to be assigned with rewards for the same. Only in this world they could trade with God’s Favors and Blessings and only while living here they could barter their good deeds with His Blessings and Rewards. Where else could all this be done? Who are you to abuse the world when it has openly declared its mortality and mortality of everything connected with it, when it has given everyone of its inha- bitants to understand that all of them are to face death, when through its ways it has given them all an idea of calamities they have to face here, and through the sight of its temporary and fading pleasures it has given them glimpses of eternal pleasures of Paradise and suggested them to wish and work for the same. If you study it properly you will find that simply to warn and frighten you of the consequences of evil deeds and to persuade you towards good actions, every night it raises new hopes of peace and prosperity in you and every morning it places new anxieties and new worries before you. Those who passed such lives are ashamed of and repent the time so passed abuse this world. But there are people who will praise this world on the Day of Judgment that it reminded them of the Hereafter and they took advantage of these reminders. It informed them of the effects of good deeds and they made correct use of the information it advised them and they were benefited by its advice”.

• An Angel announces daily: “Birth of more human beings means so many more will die, collection of more wealth means of much more will be destroyed, erection of more buildings means so many more ruins will come”.

• This world is not a permanent place, it is a passage, a road on which you are passing. There are two kinds of people here: One is the kind of those who have sold their souls for eternal damnation, the other is of those who have purchased their souls and freed them from damnation.

• A friend cannot be considered a friend unless he is tested on three occasions: in time of need, behind your back and after your death.

• Anyone who has been granted four attributes will not be deprived of their (four) effects; one who prays to God and implores to Him will not be deprived of granting of his prayers; one who repents for his thoughts and deeds will not be refused acceptance of the repentance; one who has atoned for his sins will not be debarred from salvation and one who thanks God for the Blessings and Bounties will not be denied the increase in them.

• The truth of these facts is attested by the Holy Qur’an As far as prayers are concerned He says Pray to Me and I shall accept your prayers. About repentance He says: Whoever has done a bad deed or has indulged in sin and then repents and asks for His forgiveness will find God most Forgiving and Merciful. About being thankful He says if you are thankful for what you are given, I shall increase My Bounties and Blessings. About atonement of sin He says God accepts the repentance of those who have ignorantly committed vice and then soon repent for it, God accepts such repentance’s, He is Wise and Omniscient.

• Daily prayers are the best medium through which one can Seek the nearness to God. Hajj is Jihad (Holy War) for every weak person. For everything that you own there is Zakat, and Zakat of your body is fasting. The Jihad of a woman is to afford pleasant company to her husband.

• If you want to pray to God for better means of subsistence, then first give something in charity

• When someone is sure of the returns, then he shows generosity.

• Aid (from God) is in proportion to the trouble.

• He who practices moderation and frugality will never be threatened with poverty.

• One of the conveniences in life is to have less children.

• Loving one another is half of wisdom.

• Grief is half of old age.

• Grant of patience (from God) is in proportion to the extent of calamity you are passing through. If you exhibit fretfulness, irritation, and despair in calamities, then your patience and your exertions are wasted.

• Many persons get nothing out of their fasts but hunger and thirst, many more get nothing out of their night prayers but exertions and sleepless nights. Wise and sagacious persons are praiseworthy even if they do not fast and sleep during the nights.

• Defend your faith (in God) with the help of charity. Protect your wealth with the aid of Zakat. Let the prayers guard you from calamities and disasters.

• Kumayl bin Ziyad Nakha’i says that once Imam Ali put his hand in his hand and took me to the grave-yard. When he passed through it and left the city behind, he heaved a sigh and said “Kumayl, these hearts are containers of the secrets of knowledge and wisdom and the best container is the one which can hold the most and what it holds, it can preserve and protect in the best way. Therefore, remember carefully what I am telling you. Remember that there are three kinds of people: one kind is of those learned people who are highly versed in the ethics of truth and philosophy of religion, second is the kind of those who are acquiring the above knowledge and the third is that class of people who are uneducated. They follow every pretender and accept every slogan, they have neither acquired any knowledge nor have they secured any support of firm and rational convictions. Remember, Kumayl, knowledge is better than wealth because it protects you while you have to guard wealth. It decreases if you keep on spending it but the more you make use of knowledge the more it increases. What you get through wealth dis- appears as soon as wealth disappears but what you achieve through knowledge will remain even after you.

• O Kumayl ! Knowledge is power and it can command obedience. A man of knowledge during his lifetime can make people obey and follow him and he is praised and venerated after his death. Remember that knowledge is a ruler and wealth is its subject.

• O Kumayl ! Those who amass wealth, though alive, are dead to realities of life, and those who achieve know- ledge, will remain alive through their knowledge and wisdom even after their death, though their faces may disappear from the community of living beings, yet their ideas, the knowledge which they had left behind and their memory, will remain in the minds of people”.

• Kumayl says that after this brief dissertation, Imam Ali pointed towards his chest and said, “Look Kumayl! Here I hold stores and treasures of knowledge. I wish I could find somebody to share it with me. Yes, I found a few, but one of them, though quite intelligent, was untrustworthy, he would sell his salvation to get hold of the world and its pleasures, he would make religion a pretence to grasp worldly power and wealth, he would make this Blessing of God (knowledge) serve him to get supremacy and control over friends of God and he would through knowledge exploit and suppress other human beings. The other person was such that he apparently obeyed truth and knowledge, yet his mind had not achieved the true light of religion, at the slightest ambiguity or doubt he would get suspicious of truth, mistrust religion and would rush towards skepticism. So neither of them was capable of acquiring the superior knowledge that I can impart. Besides these two I find some other person One of them is a slave of self and greedy for inordinate desires, which can easily drag him away from the path of religion, the other is an avaricious, grasping and acquisitive miser who will risk his life to grasp and hold wealth, none of these two will be of any use to religion or man, both of them resemble beasts having appetite for food. If sensible trustees of knowledge and wisdom totally disappear from human society then both knowledge and wisdom will suffer severely, may bring harm to humanity and may even die out. But this earth will never be without those persons who will prove the universality of truth as disclosed by God, they may be well-known persons, openly and fearlessly declaring the things revealed to them or they may, under fear of harm, injury or deaths hide themselves from the public gaze and may carry on their mission privately so that the reasons proving the reality of truth as preached by religion and as demonstrated by His Prophet may not totally disappear. How many are they and where could they be found? I swear by God that they are very few in number but their worth and their ranks before God are very high. Through them God preserves His Guidance so that they, while departing, may hand over these truths to persons like themselves. The knowledge which they have acquired has made them see the realities and visualize the truth and has instilled into them the spirit of faith and trust. The duties which were decreed as hard and unbearable by them. They feel happy in the company and association of things which frighten the ignorant and uneducated. They live in this world like everybody else but their souls soar to the heights of Divine Eminence. They are media of God on this earth and they invite people towards Him. How I love to meet them O Kumayl ! I have told you all that I have to say, you can go back to your place whenever you like”.

• A man can be valued through his sayings.

• One who does not realize his own value is condemned to utter failure. (Every kind of complex, superiority or inferiority is harmful to man).

• Somebody requested Imam Ali to advise him how to lead a useful and sober life. Imam Ali thereupon advised him thus: “Do not be among those people who want to gain good returns without working hard for them, who have long hopes and keep on postponing repentance and penance, who talk like pious persons but run after vicious pleasures. Do not be among those who are not satisfied if they get more in life and are not content if their lot in life’s pleasures is less (they are never satisfied), who never thank God for what they get and keep on constantly demanding increase in what is left with them; who advise others to such good deeds that they themselves refrain from; who appreciate good people but do not follow their ways of life; who hate bad and vicious people but follow their ways of life; who, on account of their excessive sins hate death but do not give up the sinful ways of life; who, if fallen ill, repent their ways of life and on regaining their health fearlessly readopt the same frivolous ways; who get despondent and lose all hopes, but on gaining health, become arrogant and careless; who, if faced with misfor- tunes, dangers or afflictions, turn to God and keep on beseeching Him for relief and when relieved or favoured with comfort and ease they are deceived by the comfortable conditions they found themselves in and forget God and forsake prayers; whose minds are allured by day dreams and forlorn hopes and who abhor to face realities of life; who fear for others the enormous repercussions of vices and sins but for their own deeds expect very high rewards or very light disciplinary actions. Riches make such people arrogant, rebellious and wicked, and poverty makes them despondent and lethargic. If they have to work, they work lazily and if they put up a demand they do it stubbornly.

• Under the influence of inordinate cravings, they commit sins in quick succession and keep on postponing repentance. Calamities and adversities make them give up the distinguished characteristics of Muslims (patience, hope in future and work for improvement of circumstances). They advise people with narration’s of events and facts but do not take any lesson from them. They are good at preachings but bad at practice, therefore they always talk of lofty deeds but their actions belie their words. They are keen to acquire temporal pleasures but are careless and slow to achieve permanent (Divine) benefits. They think good for themselves the things which are actually injurious to them and regard harmful the things which really benefit them. They are afraid of death but waste their time and do not resort to good deeds before death overtakes them. The vices which they regard as enormous sins for others, they consider as minor shortcomings for themselves. Similarly, they attach great importance to their obedience to the orders of God and belittle similar actions in others. Therefore, they often criticize others and speak very highly of their own deeds. They are happy to spend their time in society of rich persons, wasting it in luxuries and vices but are averse to employing for useful purposes in company of the poor and pious people: They are quick and free to pass verdicts against others but they never pass a verdict against their own vicious deeds. They force others to obey them but they never obey God. They collect their dues carefully but never pay the dues they owe. They are not afraid of God but fear powerful men”.

• Everyone has an end, it may be pleasant or sorrowful.

• Everyone, who is born, has to die and once dead he is as good as having not come into existence.

• One, who adopts patience, will never be deprived of success though it may take a long time to reach him.

• One who assents or subsribes to the actions of a group or a party is as good as having committed the deed himself. A man who joins a sinful deed makes himself responsible for two-fold punishments, one for doing the deed and the other for assenting and subscribing to it.

• Accept promises of only those persons who can stead- fastly-adhere to their pledges.

• You are ordained to recognize the Imams (the right successors of the Holy Prophet) and to obey them.

• You have been shown, if you only care to see; you have been advised if you care to take advantage of advice; you have been told if you care to listen to good counsels.

• Admonish your brother (comrade) by good deeds and kind regards, and ward off his evil by favouring him.

• One, who enters the places of evil repute has no right to complain against a man who speaks ill of him.

• One, who acquires power cannot avoid favouritism.

• One, who is willful and conceited will suffer losses and calamities and one who seeks advice can secure advan- tages of many counsels.

• One, who guards his secrets has complete control over his affairs.

• Poverty is the worst form of death.

• One, who serves a person from whom he gets no reci- procal performance of duties, in fact, worships him.

• One should not obey anyone against the commands of God.

• Do not blame a man who delays in securing what are his just rights but blame lies on him who grasps the rights which do not belong to him.

• Conceit is a barrier to progress and improvement.

• Death is near and our mutual company is short.

• There is enough light for one who wants to see.

• It is wiser to abstain then to repent.

• Often inordinate desire to secure a single gain acts as a hindrance for the quest of many profitable pursuits.

• People often hate those things which they do not know or cannot understand.

• One, who seeks advice learns to realize his mistakes.

• One who struggles for the cause of God secures victory over His enemies.

• When you feel afraid or nervous to do a thing then do it because the real harm which you may thus receive is less poignant than its expectation and fear.

• Your supremacy over others is in proportion to the extent of your knowledge and wisdom.

• The best way to punish an evil-doer is to reward handsomely a good person for his good deeds.

• If you want to remove evil from the minds of others then first give up evil intentions yourself.

• Obstinacy will prevent you from a correct decision.

• Greed is permanent slavery.

• Deficiency will result in shame and sorrow but caution and foresight will bring peace and security.

• To keep silent when you can say something wise and useful is as bad as keeping on propagating foolish and unwise thoughts.

• If two opposite theories are propagated one will be wrong.

• When truth was revealed to me I never doubted it.

• I never lied and the things revealed to me were not false I never misled anybody nor was I misled.

• One, who starts tyranny, will repent soon.

• Death is never very far.

• One who forsakes truth earns eternal damnation.

• One who cannot benefit by patience will die in grief.

• In this world, man is a target of death, an easy prey to calamities, here every morsel and every draught is liable to choke one, here one never receives a favour until he loses another instead, here every additional day in one’s life is a day reduced from the total span of his existence, when death is the natural outcome of life, how can we expect immortality?

• O son of Adam, if you have collected anything in excess of your actual need, you will act only as its trustee for someone else to use it.

• Hearts have the tendency of likes and dislikes and are liable to be energetic and lethargic, therefore, make them work when they are energetic because if hearts are forced (to do a thing) they will be blinded.

• When I feel angry with a person how and when should I satisfy my anger, whether at a time when I am not in a position to retaliate and people may advise me to bear patiently or when I have power to punish and I forgive.

• Minds get tired like bodies. When you feel that your; mind is tired, then invigorate it with sober advice.

• If you find that somebody is not grateful for all that you have done for him, then do not get disappointed because often you will find that someone else feels under your obligation though you have done nothing for him and thus your good deeds will be compensated, and God will reward you for your goodness.

• The first fruit of forbearance is that people will sympathize with you and they will go against the man who offended you arrogantly.

• One who takes account of his shortcomings will always gain by it; one who is unmindful of them will always suffer. One who is afraid of the Day of Judgment, is safe from the Wrath of God. One who takes lessons from the events of life, gets vision, one who acquires vision becomes wise and one who attains wisdom achieves knowledge.

• Bear sorrows and calamities patiently, otherwise you will never be happy.

• One who comes into power often oppresses.

• Adversities often bring good qualities to the front.

• If a friend envies you, then he is not a true friend.

• Avarice dulls the faculties of judgment and wisdom.

• Oppression and tyranny are the worse companions for the Hereafter.

• The best deed of a great man is to forgive and forget.

• Be a child of your times!

• Silence will create respect and dignity; justice and fairplay will bring more friends; benevolence and charity will enhance prestige and position; courtesy will draw benevolence; service of mankind will secure leadership and good words will overcome powerful enemies.

• A greedy man will always find himself in the shackles of humility.

• There are people who worship God to gain His Favors, this is the worship of traders; while there are some who worship Him to keep themselves free from His Wrath, this is the worship of slaves; a few who obey Him out’ of their sense of gratitude and obligations, this is the worship of free and noble men.

• Inability is a disaster; patience is bravery; abstinence is a treasure, self-restraint is a shield; and the best companion is submission to Divine Will.

• Socialize with people in such a manner that when you die, they should weep for you, and as long as you live, they should long for your company.

• Have love for your friend up to a limit for it is possible he may turn into your enemy some day; and hate your enemy up to a limit for it is possible he may turn into your friend some day.

http://en.wikiquote.org/wiki/Ali

“Jihad! Jihad! O creatures of Allah!” He declared: “Beware, that I am mobilizing the army today. Whoever desires to go forward to Allah, let him come forth!”(172)

Then Imam Ali (a.s.) started distributing banners to his leaders, Husain, Abu Ayyub al-Ansari and Qais bin Sa’id. Yet, as he was engaged in mobilizing his forces in order to put an end to the opposition movement led by Mu’awiyah, there was another mean conspiracy being covertly planned, this time to assassinate him.
A group of his enemies held a meeting in Mecca to deliberate evil intentions, which were to end with the most horrific consequences. The gravest decision was to murder Amir al-Mu’minin, and the task was assigned to the willful criminal Abdul-Rahman bin Muljam al-Muradi.

It was a most critical period in the history of Islam and the Muslims, and at a time when the nation was looking forward to a decisive victory over the destructive elements of disunity led by Mu’awiyah bin Abi Sufyan, that the sinful hand of al-Muradi was extended to Ali bin Abi Talib (a.s.). He swept down with a sword on his head while the Imam was prostrating during dawn prayers at the honorable mosque of Kufa on the 19th of the month of Ramadan of the year 40 A.H.
They assassinated Imam Ali (a.s.) at his finest time–the hour of standing before Allah, the Exalted, during a prayer of submission, in the best of days, while fasting during the month of Ramadan; during the most glorious Islamic duties, while preparing to wage jihad, and in the highest and most pure divine places, the Mosque of Kufa.

May joy be to Amir al-Mu’minin Imam Ali bin Abi Talib (a.s.) and a blessed afterlife!

The crime of assassinating Imam Ali (a.s.) remains one of the most cruel, brutal and hideous, because it was not committed against one man, but against the whole rational Islamic leadership. By assassinating Imam Ali (a.s.), they actually aimed at assassinating the message, the history, the culture and the nation of Muslims embodied in the person of Imam Ali bin Abi Talib (a.s.). In doing so, the Islamic nation lost its guide of progress, and at the most wonderous opportunity in its life after the Messenger of Allah (s.a.w.).
Imam Ali (a.s.) suffered from his wound for three days, during which he entrusted his son, Imam Hasan (a.s.) with the Imamate of guiding the nation ideologically and socially. During those three days, as during all his life, he never ceased remembering Allah, praising Him, and accepting Him and His ordinance.

Likewise, he continued giving pieces of advice and directions leading to good, pointing to the right, defining the way to guidance, explaining the course for deliverance, calling for the observance of Allah’s ordinances, and warning against following one’s ill desires and set-backs from not carrying our the divine message.
The following is one piece of advice offered to his sons, Imams Hasan and Hussain (a.s.), as well as to his people, the nation and coming generations:

“I advise you to fear Allah, and not to run after (the pleasure of) the world, even if it may run after you. Do not be sorry for anything from it which you have been denied. Say the truth and act for(Allah’s) reward. Be an enemy of the oppressor, and be a helper of the oppressed.
“I advise you, my children, my household and all those who may receive my message, to fear Allah, to arrange your affairs well, to maintain good relations among yourselves, for I have heard your grandfather (s.a.w.) saying: ‘Good relations are better than prayer and fasting in general.’

“(Fear) Allah when handling matters of orphans. Do not let them starve, nor allow them to be lost as long as you are there.

“(Fear) Allah in respect to your neighbors, for they were the truest of your Prophet (s.a.w.). He went on asking us to take care of them, so much that we thought he would make them heirs (of our heritage).

“(Fear) Allah in respect to the Qur’an, (take care that) no one may excel you in following its tenets.

“(Fear) Allah in respect to prayer, as it is the pillar of your religion.

“(Fear) Allah in respect to your Lord’s House (Ka’bahh), do not forsake it so long as you live, because if you do you will not be looked upon with respect.

“(Fear) Allah in respect to jihad, fight with your wealth, your lives and your tongues, in the way of Allah.

“Have mutual liason and give-and-take. Beware of turning your faces from, and of renouncing, one another. Do not abandon bidding good and forbidding evil, lest vicious people may overrule you, and then in such a case, your invocations will not be responded to (by Allah).”

Then he said: “O, Banu Abdul Muttalib, certainly I do not want you to wade through the blood of the Muslims, crying: “Amir al-Mu’minin was murdered. You certainly kill for me no one but my killer.

“Wait till I die by this stroke of him (bin Muljam), then strike a single stroke against him, and do not disfigure his body, for I had heard the Messenger of Allah (s.a.w.)saying: ‘Avoid mayhem even with a rabid dog’.”(173)

Such was the heroic end of this great man! The loss to the Mission and the nation was the gravest after the loss of the Messenger of Allah (s.a.w.).
By the death of Imam Ali (a.s.) the nation lost:
A heroism that had become the song of the time;
A courageous history that has never dreamt of its like;
A wisdom no one can fathom, save Allah;
A purity, the like of which was only in the prophets;
An abstinence from the pleasures of life that could be attained only by the nearest to Allah; An eloquence such as to be the echo of Book; and
A jurisprudence, and a thorough knowledge of the laws of religion, that made him the ‘gateway of the city’ of the Prophet’s knowledge, and the authority to whom the Islamic nation referred in all its affairs.

Peace be upon Amir al-Mu’minin the day he was born, the day he was martyred on his alter, and the day he shall be raised alive.

Praise be to Allah, Lord of the worlds.

http://home.swipnet.se/islam/imamali.htm

Imam Ali (a.s.) asked them: ”That is it that you so disapprove of in me that you seek other than me?”

They said: “you made our share of allowance the same as the others; you made us equal to those who are not like us regarding the booty bestowed upon us by Allah through our swords and spears, and which we charged our horses and men, upon which our mission was established, and which we took by force from those who reluctantly look at Islam.”(135)

The Imam (a.s.) replied to them: “You complain of such minor affairs, and neglect major things [done for you]. Can you tell me of an instance of my depriving you of your rights or of a single thing that was your due, but I withheld it from you, or of a single case brought before me for judgement but I failed to give a just decision, or of a situation in which I gave an incorrect decree?

“By Allah I never craved for the caliphate or authority. All of you invited me to accept it, and when I accepted, I looked into the Book of Allah and to what we had been ordered to do, and I followed it, as well as the traditions of the Messenger of Allah (s.a.w.), and I exemplified it. In following those I never needed your opinion, nor the opinion of anybody else. Nor was there a judgement which I knew not so as to need your consultation or other Muslims. Had there been such a need I would have turned not away from you or from the others.
“As to what you say about equal distribution of wealth, I should say it is not my opinion which I follow, nor is it a desire of mine to control. It is what I and you found the Messenger of Allah (s.a.w.) doing. There, too, I needed no help from you, since Allah had already ordained its dividends. Therefore, neither you nor anyone else are justified in blaming me for this. May Allah guide our hearts and yours to the truth and grant us patience. May Allah have mercy upon him who, when he sees the truth, helps it to spread, who, when he sees inequity, rejects it, and who rightly backs his companion.”(136)

In this way, concepts and starting points were diverse. Imam Ali (a.s.) started from what Allah, the Exalted, and His Messenger (s.a.w.) enjoin, whereas his opponents start from what their own interests revealed to them. So huge was the difference between aiming at carrying out the teachings of the Message and caring for the interests of the whole nation, and thc materialistic position which sees only private interests.

Mu’awiyah’s Attitude:

No sooner had the news spread of Imam Ali’s acceptance of the caliphate and of his undertaking the task of leading the nation, than Mu’awiyah bin Abi Sufyan, filled with fear, announced his opposition. Mu’awiyah had received a letter from bin Al-As, telling him about the situation in the capital of the Messenger of Allah (s.a.w.):
From Amr bin Al-As to Mu’wiyah bin Abi Sufyan. Do whatever you want to, as Ali bin Abi Talib has peeled off you whatever you have, like a branch peeled of its bark.”(137)
At the same time Imam Ali (a.s.) wrote to Mu’awiyah summoning him. But Mu’awiyah neither went to him nor replied to his letter.(138)

Three months after Uthman’s murder, and Imam Ali’s caliphate began, Mu’awiyah raised the claim of avenging Uthman’s blood to use as a pretext to rebel against his Imam.
He started with hanging Uthman’s bloody shirt and a few hairs of his beard, with dried blood on them in the Damascus Mosque. He began to incite the people of Al-Sham to rise and take Uthman’s revenge from his murderers. He sent an envoy to the Imam, who arrived in Madinah and started wandering through its lanes, showing the people a sealed letter with the words “From Mu’awiyah to Ali”. Such unbecoming behavior by the envoy provoked thc people’s surprise, revealing that the sender did not bear any reeling of respect for the Imam.
When Imam Ali (a.s.) opened the letter, he found it blank with nothing written in it. He asked the envoy about the matter. The envoy demanded to be spared if he told the truth. Assured of his safety, he said: “I left behind me people who say: We would not be contented except by revenge.”
Imam Ali (a.s.) asked: “Whom from?”

The man replied: “The people say: From Ali’s neck. I have left 60,000 old men weeping under Uthman’s shirt, spread for them on thc pulpit of Damascus Mosque, with the fingers of his wife, Na’ilah, hung on it.”

Imam Ali (a.s.) said: “Do they want Uthman’s blood from me [Do they accuse me of his murder]? Allah knows I am innocent of Uthman’s blood…”(139)

He then ordered the envoy to leave, secured in his passage. Afterwards, Imam Ali (a.s.) began gathering his army to counter plans laid by Mu’awiyah in al-Sham.

Background of Avenging Uthman:

Before going any further, it is perhaps better to establish whether the parties in AI-Sham and Basrah were truthful in their demand of avenging thc third caliph. This question, which imposes itself on both the writer and the reader, can be answered by referring to the attitudes of those parties during the period of the revolt which led to the murder of Uthman.
Mu’awiyah knew the details of what was happening against the caliph in Madinah. The caliph, himself, was sieged by the people and asked for Mu’awiyah’s help who actually did not help him, but sent an army instead, headed by Yazid bin Asad al-Qasri, whom he ordered: “When you reach Dhi Khushub–a region outside Madinah–stay there and do not leave it. Do not say that the present see what the absent cannot see. It is I who am present, and it is you who are absent.”(140)
Al-Qasri stayed where Mu’awiyah had told him. When Uthman was killed, Mu’awiyah summoned the army back to al-Sham.

This shows Mu’awiyah’s attitude towards Uthman bin Affan during the latter’s rule. So, his brandishing of the banner of avenging the murder of the caliph was but a means merely to stir up the sympathy of the people and to muster supporters. His real motive lay in his disapproval of Imam Ali’s (a.s.) reformative policy which injured the interests of the social elite in one way or the other, particularly the wealth, power and authority that Mu’awiyah had gained during the reign of Uthman and his own desire for the caliphate.

On the other hand, Imam Ali (a.s.) announced his attitude toward the caliph’s murder, saying:

“…By Allah, the murderers of Uthman would not have escaped if Allah had not willed it, as when He wills something, He will attain it.”(141)

His attitude further set out his position through a letter he sent to Mu’awiyah, in which he said:

“…You have said so much about the murderers of Caliph Uthman. Join the people in what they did [allegiance]. I, then, shall pass my judgement according to the tenets of the Book of Allah. But what you want now is but a trick…”(142)

The Imam’s Attitude During the Crisis

To give further insight, it is necessary to mention, Imam Ali’s (a.s.) attitude during the crisis to which the Caliphate had been subjected ill Uthman’s days.
When the people revolted against Caliph Uthman, Imam Ali (a.s.) tried to convince him of the necessity of reform and there were discussions between them in this respect. Imam Ali (a.s.), among other things, told him:

“…I beseech you in the name of Allah not to let yourself be the murdered leader, because it is said that in this nation a leader will be killed, opening the door of bloodshed until the Day of Resurrection. He will cast doubts on their affairs, mislead them into trial so that they will not be able to distinguish between right and wrong, and, blame each other for these calamities. They will find themselves engulfed by sorrows and sufferings. So, fairly an old and experienced man as you are, do not become a pack animal to Marwan who drags you to where he likes.”(143)

Uthman then requested: ” Ask these people to give me time so that I may compensate them and undo the wrong done to them.”(144)

Thereupon Imam Ali (a.s.) said: “There can be no postponement for what is going on here in Madinah. As to the other places, the time for your orders to reach there will be grace enough.”(145)

The caliph said: “Yes, but get me three day’s…grace for what is here.”

Imam Ali (a.s.) went out to the people and told them about the Caliph’s promise, and wrote an agreement between them and the Caliph, and had it attested to by a number of noteables of the Muhajirin and the Ansar.(146)

But, as the Caliph could not keep his word, the situation deteriorated once again. It became even more aggravated when Egyptian Mujahidin laid their hands on a letter sent by Uthman to his agent in Egypt, ordering him to punish the leaders of the Egyptian revolutionaries by putting them to death, and to punish the discontented by putting them behind bars.(147)

The Caliph was, therefore, besieged by both the discontented and those who coveted the caliphate. They even prevented drinking water from reaching him. Then he sought the help of Imam Ali (a.s.), who hurried to his rescue. Pushing Talha and the others aside, he brought him water to drink.(148)
The siege lasted for forty days. One day the people asked Imam Ali (a.s.) to let them perform their prayers behind him as their Imam. He refused. Talha took over the lead.
These are some aspects of the attitude of Imam Ali (a.s.) toward Uthman. Yet, his noble positions in defending the Caliph did not mean that Imam Ali (a.s.) was pleased with the Caliph’s financial and administrative policies.(149)
Rather, he thought that Uthman’s murder would endanger the nation, since it would result in tearing the Islamic ranks into pieces by the enemies of the Muslims. Which has actually happened!

THE BATTLE OF BASRA

Talha and Al-Zubair were at the head of those who disapproved of Uthman’s policy. In fact, they were also at the head of the people who gave the oath of allegiance to Imam Ali (a.s.) after the death of Uthman. Yet they were not happy with the reformative movement led by Imam Ali (a.s.) in Islamic life. They started preparations for rebellion against the Imam (a.s.) and stirred the Muslims against him. The result was a calamity that caused the nation grave losses.

Imam Ali (a.s.) exerted great effort to avoid the conflict. Nothing was spared in offering his advice to them and he placed on their shoulders full responsibility of the war if it broke out.
He said to them:

“…you, Talha and you, Zubair, you know that I did not want the people until they wanted me, and I did not accept their allegiance till they forced me to, and you were at the head of those who hurried to pledge allegiance to me. You did not accept that by force, nor for a present purpose. O Zubair, you, champion of the Quraish; and you, Talha, the leader of the Muhajirin, it would have been easier for you both to prevent it before joining it than to avoid it after giving your allegiance. It is Banu Uthman who may avenge him, whereas you are two men of the Muhajirin, You have brought your mother Ummul Mu’minin, A’ishah, the wife of the Prophet (s.a.w.) out of her house, whereas Allah had commanded her not to leave it.”(150)

In Basra, Imam Ali (a.s.) continued to give his advice to prevent bloodshed, He even sent envoys to the Nakithun [those who broke their allegiance] inviting them to peace and reconciliation.
He also met Al-Zubair and reminded him of certain incidents which had happened to them during the life of the Prophet (s.a.w.), He asked him:

“What caused you to do this, O Zubair?”

“To avenge Uthman,” replied Zubair.

Imam Ali (a.s.) said: “If you are to be fair with yourself, it is you and your companions who killed him. I beseech you, O Zubair, do you not remember the Messenger of Allah (s.a.w.) asking you: ‘O Zubair, do you love Ali?’ and you replied: ‘Why?’ He then said to you: ‘Verily you will not? Isn’t he my cousin. injustly go against him?’”

“O yes, this did happen,” replied Zubair.

Imam Ali (a.s.) then said: “I beseech you to remember the day when the Messenger of Allah (s.a.w.) returned from Banu Awf, and you were accompanying him, and he was holding your hand. I received him and greeted him. He smiled at me and I smiled at him. You said: ‘Ali bin Abi Talib never gives up his pride.’ He (s.a.w.) said to you: ‘Slow down, Zubair! Ali is not proud. Verily you will one day unfairly rise against him.’”

“O yes,” replied Al-Zubair, “but I forgot it. Now that you have reminded me, I would give it up.”(151)

Consequently, Zubair decided to retire from public life. But his son, Abdullah, accused him of cowardice for doing so.
Thus, the situation exploded and war was waged between the two camps.

His Humanistic Attitude:

Imam Ali (a.s.), nevertheless, kept his patience, tolerance and high humane spirit. He, thus addressed his army–after all his efforts to amend the situation were unsuccessful when war broke out–asking them to adorn themselves with the high morals which Allah, the Exalted, commanded them to do while in war:

“O people, I adjure you by Allah that you may not kill the one who turns his back on the battlefield; you may not finish one wounded; you may not deem captivity lawful; and you may not seize weapons nor property.”(152)

Through this, he announced the Islamic regulations to be practiced against the rebels. Then he invoked his Lord, the Most High, taking refuge in Him against the trial caused by the Nakithun, declaring it to be rejected by him before Allah, the Great and Most High.
Raising his hands high in invocation, he said:

“O Allah! Talha and AI-Zubair have willingly shaken hands with me. Then they openly waged war against me. O Allah! Spare me their evil by whatever means or way that You will.(153)

The fight ended with a crushing victory achieved by the Imam’s army. Imam Ali (a.s.) proclaimed a general amnesty to all those who fought against him:

“…No injured one may be killed; no one fleeing may be chased, and no deserter may be stabbed. Whoever drops his weapon is safe, and whoever closes his door is secure. No seizure of women and property may be regarded lawful. Whatever utensils [the enemy] brought to the war may be seized, but whatever else is for their heirs. No slave leaving the camp may be pursued. Whatever there is of animals and weapons is yours. You may not have the mother of a child–the maid who gave birth to a male or female. Heritage is to be according to the law of Allah. Any woman whose husband is killed may wait for four months and ten days, [before marrying again].”

Somebody asked him: “Their blood is lawful to us but not their women [to marry]. How is that?”

Imam Ali (a.s.) replied: “That is the way with the Muslims.”(154)

But some of his soldiers wished to get more booty than those defined by the Imam (a.s.). A man stood up and said: “O Amir Al-Mu’minin, by Allah you did not divide equitably, nor did you act justly among the subjects!”

Imam Ali (a.s.) asked him: “Oh, how?” The man replied: “Because you distributed what was in the camp, but you left out the wealth, women and children.” Imam Ali (a.s.), then began to explain the philosophy of his humane attitude:

“O brother of Bakr [tribe], you are a man of weak thinking. Do you not know that we do not accuse the young of the crime committed by the old? These people had their properties before separation, and they married as adults, and they were born in a natural way. So, you may only have what there is in their camp. As to what is in their houses is for the heritage of their children. If anyone of them transgressed against us, we would take him for his crime. But if he refrained, we would not burden him with someone else’s guilt.

“O brother of Bakr, I judged in this respect, as the Messenger of Allah (s.a.w.) did in respect to the people of Mecca. He distributed what was in the camp and touched nothing else. I followed in his wake.

“O brother of Bakr, do you not know that what is on the battlefield is lawful, but what is in the distribution (emigration) land is not lawful except according to a right.”(155)

These are some of the unique humane acts following the command of Allah and in accordance with His laws, which Amir al-Mu’minin Imam Ali bin Abi Talib (a.s.) applied in dealing with his defeated opponents. In his attitude you will find no trace of emotion, hastiness or vengeance. It was this attitude from which Imam Ali (a.s.) embodied the rules of Allah, and no one could embody the laws of Allah among the people better than Imam Ali (a.s.).
Imam Ali (a.s.) continued his humane measures in respect to the Nakithun, at the same time showing the noblest and the truest of feelings towards those deceived. He tried his best to mend the crack and divisions by unifying the ummah and preserving its dignity.

THE BATTLE OF SIFFIN

After victory in the Battle of Basra, Imam Ali(a.s.) returned, with his army to Kufa to reinforce his troops, and then to go on to Al-Sham to liquidate the opposition led by Mu’awiyah bin Abi Sufyan.

Imam Ali (a.s.) started his march with his army heading for Al-Sham. But the enemy received news about his move, and decided to meet the Islamic advance- on the way. The two armies confronted one another near the Euphrates River.
Imam Ali (a.s.) resumed his efforts to set things right through peaceful ways. He sent a three-member delegation to Mu’awiyah asking him to fear Allah, preserve the unity of the Muslim ranks and join the unanimity of the nation:

“Go to this man and call him to Allah, to obedience and to unanimity. Probably Allah may guide him, and the ranks of the nation may come together.”(156)

The delegation met the head of the opposition and told him about the intentions of the Imam (a.s.), presented him the way of Allah and warned him against the consequences of his misdeeds. But Mu’awiyah stuck to his position, saying:
“Go away, I have no reply except the sword.”(157)

Mu’awiyah’s defiant position nevertheless did not affect Imam Ali’s (a.s.) tolerance and patience, nor did it cause him to be hasty in starting an attack as he wanted to prevent bloodshed and to preserve the lives of the nation.

This humanistic attitude adhered to by the Imam (a.s.) only increased the obstinacy of the opposition, and they tried to block Imam Ali’s (a.s.) army from getting access to the waters of the river. They moved troops to strategic positions along the banks of the river to stop the Imam’s army from reaching it.
Although water was vital for the army, Imam Ali (a.s.) did not lose his patience. He sent a message to Mu’awiyah telling him: “We came here for something other than water. Had we got to it before you, we would not have forbidden it to you.”
Mu’awiyah’s reply was: “By God, not even a drop till you die of thirst!”(158)

This compelled Imam Ali (a.s.) to resort to force to get water for his army, as the only alternative left before him. Consequently, he moved a division of soldiers to break the blockade and Mu’awiyah’s army received a crushing defeat. The river came under the control of the Imam’s army, yet, he allowed Mu’awiyah’s army access to the river whenever they liked. In doing so he incarnated one of the fundamental moralities of Islam in this respect.
How great and noble a warrier Imam Ali (a.s.) was, and what a big heart he had!

As the Imam (a.s.) was greatly concerned about preventing the shedding of Muslim blood, guarding dissension and avoiding disunity, he challenged Mu’awiyah to fight him in single combat, where the winner would be regarded as the leader of the nation: “O Mu’awiyah! What should the people kill each other for? Come, fight me and leave the people alone. The victor will have the rule.”(159)

Mu’awiyah, fearing defeat, resorted to start the battle with all his forces. The tactics of Imam Ali (a.s.) were not to lose his self-control, and trying to keep the fight within the range of individual combat.(160)
But his attempts at limiting the conflict could not repair the damage of Mu’awiyah, and full scale war broke out that lasted two weeks.

Just when there appeared signs of victory in favor of Imam Ali’s side, the enemy, realizing that they were on the verge of defeat, resorted to stave off their inevitable tute and raised copies of the Holy Qur’an on top of their spears and swords [denoting that they were Muslims and ready to accept the judgement of the Qur'an]. This proved to be a deceitful trick to essentially change the general trend of the battle, as the raising of the Qur’an by Mu’awiyah’s soldiers had an effective impact on the Imam’s camp and presently, many groups of his army came to him demanding a halt to the fighting. There was much gossip and thousands indicated they wanted an amnesty.
Imam Ali (a.s.) immediately knew it was a trick, and tried to explain its purpose to the people, telling them it was only meant to stop victory coming. But many were fooled by the move and did not lend a responsive ear to the Imam’s repeated calls to come to their senses. Some of them even used a threatening tone with the Imam (a.s.).(161)

At last it was decided to send Ash’ath bin Qais to Mu’awiyah to ask him what he meant by raising the Qur’an. The enemy sent Mu’awiyah’s demand for an arbitrated settlement.
This only brought about Act Two of the tragedy as one of the mob chose Abu Musa Al-Ash’ari to represent the camp of Imam Ali (a.s.), while Mu’awiyah chose bin Al-As, The Imam (a.s.) did not accept the selection of Al-Ash’ari for such an errand, as Al-Ash’ari had argued against Imam Ali (a.s.) being a caliph after Uthman(162) –sharing the opinion of some others who kept away from the Imam (a.s.). Instead he used to en courage the people not to support Imam Ali (a.s.), which had forced the Imam to depose him from his post as governor of Kufa.(163)

Imam Ali (a.s.) preferred Abdullah bin Abbas to be the representative of his camp in the arbitration, but was pressed by the mob’s insistence on their choice of Abu Musa Al-Ash’ari. The Imam (a.s.) told them about his weak-mindedness, in addition to his ideological trends and attitude toward the Imam’s government.

“You disobeyed me at the beginning [referring to their demand to stop the fight and accept arbitration], so, do not disobey me now. I do not see that you should appoint Abu Musa to arbitrate. He is too feebleminded to be able to face Amr and his tricks.”(164) However, they refused to listen.

The development of events suggest they did not happen unintentionally. The raising of the Qur’an was no coincidence and its timing meant there was coordination between Mu’awiyah and his agents inside the Imam’s army, with whom he must have had close connections. No sooner had the Qur’an been raised, than those agents in Imam Ali’s (a.s.) army responded by raising their voices demanding a cease-fire, playing on people’s tiredness of fighting and desire for peace. Then they imposed arbitration on him, as well as choosing their own representative.
It is impossible not to think that that rebellious movement within the Imam’s army, as described by the historians, was a plot preplanned by Mu’awiyah.
The result of the arbitration, needless to say, and as Imam Ali (a.s.) had predicted, was in favor of Mu’awiyah, with the resulting situation gradually moving to his interest.

THE BATTLE OF NAHRAWAN

After the arbitration incident, Imam Ali (a.s.) returned with his army to Kufa. There he, surprisingly, heard that a group of his army, numbering some 4,000 had announced their rebellion against him. They refused to enter the town with him and went onto “Haroura” where they took their positions.
It may be noted that the majority of those who rose against Imam Ali (a.s.) were the very same group which forced him to accept arbitration in the Siffin Battle.(165)
This group justified its uprising against the Imam Ali (a.s.) by saying: “No authority except Allah’s,” and “We do not accept to have men rule in the religion of Allah. Allah had sentenced Mu’awiyah and his followers to death, unless they accept our judgement against them. It had been a slip and a sin on our part to accept the two arbitrators. We hereby repented to our Lord and set back. You too, [O Ali], do as we did, or else we shall repudiate you.”(166)

Imam Ali (a.s.) explained to them that Islamic ethics demand that when one gives one’s word one should keep it. He had given his word for a one-year truce as agreed between the two camps. He said to them: “Woe to you! Do you want me to break my word after having given consent and pledge? Do you not know that Allah says: ‘Fulfill the covenent of Allah when you have covenented, and break not your oaths after the assertion of them, and you have made Allah surety over you. Lo! Allah knows what you do.’”(167)

The opposition, however, disregarded Imam Ali’s (a.s.) directions and stuck to their stance. The danger aggravated even more when further discontented people joined them. They started overtly accusing all those who followed Imam Ali (a.s.), and indeed the Imam (a.s.) himself, of polytheism, and deemed the shedding of their blood as lawful.
Imam Ali (a.s.) initially did not intend to encounter them, so as to grant them a chance to consider seriously what they were doing and possibly to come back to the right path so that he could completely devote himself to resuming the fight against the rebels in Al-Sham. The arbitration had failed after the second meeting between the arbitors, as Amr bin Al-As had tricked Abu Musa Al-Ash’ari.

However, a real internal danger to the Imam’s government began to form. The dissenters started to kill innocent people and threaten security. They even killed the respected companion of the Holy Prophet (s.a.w.), Abdullah bin Khabab and ripped open his wife’s stomach, though she was pregnant and about to deliver her child. They also killed women of the Tay tribe.
On hearing these developments, Amir Al Mu’minin (a.s.) sent Al-Harith bin Murra Al-Abdi to them on a fact-finding mission, but they killed him, too.(168)
Hearing this, the Imam (a.s.) returned from Al-Anbar-where he was massing his troops for a second combat with Mu’awiyah in Al-Sham. When he and his troops neared their place, he again tried whatever he could to amend the situation without shedding blood. To this end, he requested them to hand over to him the killers of Abdullah bin Khabab, Al-Harith Al-Abdi and others, in which case he would leave them alone. They answered: “We all killed them.’” Imam Ali (a.s.) then sent the notable companion of the Holy Prophet (s.a.w.), Qais bin Sa’d, to advise them and warn them against their foolish attitude. He asked them to give up the unlawful belief that they had the right to shed the blood of Muslims and accuse them of infidelity.(169)

The Imam (a.s.) continued his rational argument and humane attitude. He sent to them Abu Ayyub al-Ansari, who, after finishing his advice to them, raised his voice, saying:
“Whoever is not guilty of murder and joins this banner will be safe. Whoever goes to Kufa, or to Mada’in, will be safe. No one of you is wanted, except those who killed our brothers .”(170)

This appeal largely succeeded and they began to leave, until their numbers fell from twelve thousand to only four thousand.
But those who remained attacked the Imam’s army. Imam Ali (a.s.) had ordered his men not to start the fight unless they were set upon. So, when the “Khawarij” began the conflict, the army of Imam Ali (a.s.) surrounded them and the banner of truth was victorious.

This was the Battle of Nahrawan, which exterminated the movement of those whom the Messenger of Allah (s.a.w.) had formerly described as “al-Mariqun”. According to Abu Sa’id al-Khidri: “I heard the Messenger of Allah (s.a.w.) saying: ‘There will rise from this nation a group who will dart from the religion as an arrow darts from a bow.”‘(171)

http://home.swipnet.se/islam/imamali.htm

First: He established a system of governors and officials qualified to administer the rudder of Islamic life. They were individuals ideal in their spiritual, intellectual and committal standards, like Uthman bin Hanif, Muhammad bin Abi Bakr and Malik Al-Ashtar.
Although those individuals were excellent examples of men, at the highest level of fitness, thought, action and ability in administration and leadership, Imam Ali (a.s.) furnished them with guiding advice and instructive plans, helping them with the practical aspects of ruling and in their relations with different sectors of the people whom they were to govern.

He enjoined his governors to advise the servants of Allah, spreading justice among them, treating them with leniency and kindness, brushing aside all aspects of haughtiness that high positions may create in man, steering influential people from affecting social life contrary to the course of Islamic justice, and offering pieces of advice required to spread justice and establish truth among the people.
His advice was clearly laid out as in the following examples:

“Treat them with respect. Be kind and considerate to them…Meet them with a smiling face. Be fair, just and impartial in your dealings so that even influential persons may not dare take advantage of your leniency, and the uninfluential and poor may not be disappointed in your justice and dealings. Remember that Allah, the Exalted, is going to take account of your sins, major and minor, O creatures Of Allah, from the path of Islamic justice, influencing his judgements, or sins, it will be because of your being unjust, and it He forgives you, it will be because of His great mercy and compassion…”(104)

“Treat people pleasantly and kindly, welcome them to your audience and company, do not be harsh in issuing and enforcing your orders, do not lose your temper, because this weakness is always a good opening for Satan to find its way into your mind. Always keep this in mind that the thing which takes you nearer to Allah will carry you away from Hell, and the thing which drives you away from Allah will drive you towards Hell.”(105)

These extracts of Imam Ali’s (a.s.) instructions were to be followed by his governors in their practical life also.
It goes without saying that Imam Ali (a.s.), despite his insistent keenness on selecting the most efficient and God fearing persons, was also keen on knowing their methods of treating people while in their posts. For this purpose he engaged a system of supervisors, through whose eyes he could see how loyal and obedient they were in carrying out the principles of Islamic justice. Whoever made a mistake or faltered, Imam Ali (a.s.) would quickly set his conduct right, by correcting and educating offenders or by threatening or even deposing those responsible. Here is part of his procedure in this respect:

Uthman bin Hanif, his governor of Basra, once accepted an invitation from a rich man in Basra. When Imam Ali (a.s.) heard of this, he was afraid that such affairs might distract his governor and divert him from the path of Islamic justice, influencing his judgements, or encourage him to be tyrannical in his treatment of the people. He wrote to him:

“O Ibn Hanif! I have received information that a per son of Basra invited you to a dinner and you immediately accepted the invitation, and very sumptuous meals were served there. The finest varieties of viands were placed before you on large plates and you enjoyed them. I a m sorry to hear the news. I never expected that you would accept the invitation of a person who invites big officers and rich people, and from whose doors poor persons and hungry paupers are rudely turned away. Look carefully into the things which you eat. If there is even a shadow of doubt of their being obtained unlawfully then throw them away. Only eat such things about which you are perfectly certain that they are obtained in an honest, lawful and virtuous way.

“You must know, bin Hanif, that for everyone who follows a religion, there is a leader and a guide from whom the follower learns the canons of that religion and the ways of leading a pious life. Now look to your Imam and leader. In this world he has satisfied himself, and is content with, two old, torn and course garments and two loaves of bread. I know that is too hard a life for you to adopt, but at least try to help me with piety, strife, chasteness and unerringness…”(106)

He wrote to Masqala Al-Shaibani, the governor of Ardskir Kharra:

“..I have received certain information about you. If you had actually done it, then you have verily displeased Allah, and have disobeyed your Imam. I am given to understand that you are lavishly distributing state treasury-which has been gathered by Muslims’ spears and horses, and for which their blood has been shed–among the bedouins of your own clan.

“I swear by Allah, Who split the seed and creates the soul, that if this accusation against you proves correct, then you will verily humiliate yourself in my eyes and will verily be light to me in weight. So, do not belittle the right of Allah, and do not mend your world by ruining your religion, or you will be one of those who have the most losing deeds….”(107)

He also wrote to one of his agents:

“Information about you has come to my knowledge. If you have done it, then you have angered your Lord, disobeyed your Imam, and disgraced your honesty. It has come to me that you have taken possession of land, seized what is under your feet, and eaten what is in your hand. So, immediately send me your account, and be ware that the Lord’s reckoning is far more severe than any of man’s.”(108)

As Imam Ali (a.s.) used to make plans for governors and give them his guiding advice, he acted likewise to assist his army officers, pointing out signs to them on their way, and what they had to do when facing the enemy.
Imam Ali (a.s.) also used to tell them not to be tyrannical, not to start any war, not to lose their temper, and to remain patient. At the beginning they should always take the defensive. When the enemy transgresses, then they will have to stop the aggression. If, then, Allah granted them victory, they were not to be taken by the ecstasy of triumph over the enemy and chase their soldiers running away from the battlefield without weapons to defend themselves with. They could not kill the wounded, nor insult the women, even if they were so.

Here are some of his instructions to his officers:

“Do not take the initiative to begin the battle; let them begin it, because by the favor of Allah you are on the side of truth and justice. Leave them until they begin their hostilities, and then you are at liberty to start fighting. Their keenness to begin a battle will be another proof of your sincere belief in the orders of Allah. If Allah favors you with your success and their defeat, then do not kill the deserter, do not finish the wounded, do not excite the women by injuring them, even when they insult your women and curse your commanders…”(109)

“…My duty towards you is not to keep from you any secret except those of war, not to hide from you any affair except in judgement, not to delay any of your rights later than its due, and not to cut it below its prescribed limit. You will, to me, be equal in the truth. If I achieve this, Allah will bestow His blessings upon you, and you will have to obey me, not to recoil from the call, not to fall back from righteousness, and to wade through difficulties to reach the truth…”(110)

Owing to the importance of the tax-collecting system in the Islamic state, general rights in private property form an important factor in Islamic economy The right of the community to private possession provides a large source of helping the Islamic state to meet its great expenditures in social, military and other fields of general life.

Because of this importance, Imam Ali (a.s.) showed great interest, not in collecting as much money as possible, but having the system follow the Islamic course of justice, which the Imam (a.s.) idealized in the life of the people. He was extremely anxious to educate tax-collectors to strictly adhere to justness, virtue, nobility, and to respect their responsibility. Their duty, to the Imam, was not just to levy money for the sake of money. They had to adhere to the right in fairly treating the people and implementing the justness of Islam to those whom they encountered. They were not to cause anger among the people, not to maltreat them, not to beat anyone for a Dirham, for example, and they might not trespass on the property of any Muslim or non-Muslim who enjoys being subject of the Islamic State. They might also not sell a man’s clothes or his animals in order to levy taxes. None of the collectors had the right to reproach anyone, nor to levy more than was allowed. They might not look down at people but had to greet them with kindness and to treat them with leniency. Here is another example of his teachings in this respect:

“Treat tax-payers with equity and justice, and consider their wishes with patience and kindness, because you are the treasurer of the authority. Do not force anyone to forsake his requirements and go without his necessities. In collecting taxes do not sell their winter and summer clothing, their slave or such of their animals which are of service to them. Do not resort to whipping for a Dirham, and do not touch their property, be they Muslims or non-Muslims…”(111)

“Do not give up fearing Allah alone Who has no partner. Do not frighten any Muslim, and do not go past him with reluctance. Do not take from him more than what is due to Allah from his property. When you reach their quarter stay at their water-place, and do not get near their houses. Then go to them with dignity and prestige till you come among them, then wish them peace, and refrain not from paying them compliments. Then say: O servants of Allah! I have been sent to you by the Caliph to collect from you the dues of Allah; so, are there any of Allah’s dues in your property which you may pay to His Caliph?”(112)

Second: Incarnating the Islamic plan of social justice in its most explicit picture and most minute details.
Imam Ali (a.s.) took the most reformative steps in order to implement the most complete illustration of social justice according to detailed Islamic concepts.

The Islamic society, with all its sectors, had witnessed the foremost justice during the days of the Messenger of Allah (s.a.w.).
Hereunder, are some examples of that radiant historical experience of the Islamic nation:

A. Clemency in Attendance

Diverse sectors of the nation witnessed different sorts of attendance to their affairs, in being treated with kindness and care and ensuring equality among all the subjects of the Islamic state. This is personified in the following extracts:

“The wealth is Allah’s, and it is to be equally distributed among you, with no priority to anyone of you.”

“…By Allah, I will verily be fair with the wronged against the one who wronged him. I will certainly drag the wrong-doer by his ‘nose ring’ until I bring him to the source of the truth, even if he is reluctant.”(113)

Furthermore, the nation, as a whole, led by Amir Al Mu’minin (a.s.), witnessed full examples of administering its affairs and caring for its welfare, in realizing its strength and happiness.

Here are some of these examples:
Hakam is quoted to have said:

“I saw Ali when water-skins full of honey were brought to him. He summoned the orphans and said to them: ‘Taste and lick,’ as much as I wished I were an orphan. Then he distributed them among the people. One water-skin remains. He ordered it to be distributed among those present in the mosque (114)

Harun bin Antara citing Zadan, says:

“I was once accompanying Qanbar, Ali’s servant. Re came to Ali and said to him: ‘Come, O Amir Al-Mu’minin, come with me, I have a thing hidden for you.’ ‘What is it, boy?’ Ali asked. ‘Come with me,’ answered he. Ali went home with him. There we found a sack with cups full of gold and silver. Re said: ‘O Amir AI-Mu’minin, I know you would leave nothing unless you distribute it, so I kept this for you.’ ‘Woe to you!’ said Ali, ‘You wanted to bring a great fire into my house!’ Then he drew his sword and cut the sack into pieces and the gold scattered on the earth. Re called to the people and told them to distribute it among themselves in portions. Then he went to the public treasury and distributed what was therein, until there remained only some needles and sticks. Re said, ‘Let these be distributed, too,’…”(115)
Hakam further said: “Ali divided the pomegranates among the people, and the share of their mosque was seven pomegranates. So he said: ‘O people, we receive things which seam plenty to look at, but we find them little after distribution. We have distributed everything we received.’ He also received plates of silver. He broken them in pieces and distributed them among us.”

Ali bin Rabi’a says: “bin Al-Tayah came to Ali bin Abi Talib (a.s.) and said to him: ‘O Amir Al-Mu’minin, the treasury is full of the ‘Yellow and White’ [gold and silver].’ Allah is greater! ” Ali said and stood up leaning on bin Al-Taih’s hand. He entered the treasury, then the people were called in, and he gave out whatever was there, while saying: “O White and Yellow, seduce other than me!’ As there remained nothing in it, he ordered it to be sprinkled with water, then he performed two Rak’ahs of prayer.”
Owing to his anxious attempts to remove the heaviness of poverty and injustice from the people, he kept rigidly to his program throughout his caliphate as described in the following extracts:

“…If I had so wanted I could have very easily found ways and means to provide for myself the purest and clearest honey, the best variety of wheat and the finest silk clothes. But my desire can never overcome me, nor can greediness persuade me to select the choicest victuals, when in Hijaz and Yemen there may be people who have no hope of obtaining a loaf of bread and who have never satisfied their hunger, nor can I sleep with a heavy stomach when around me there are people with hungry stomachs and thirsty livers! Am I to be content with being addressed as Amir Al-Mu’minin without sharing with them the calamities of life, or setting for them an example of bearing up bereavements of living?”(116)

B. Strict Supervision of the Market

Imam Ali (a.s.) was keen on seeing economic justice dominating all aspects of life. For this purpose he laid a plan to monitor the market in respect to buying, selling and the quality of the goods offered for sale, so as to prevent shortfalls, price fluctuations and cheating.
Imam Al-Baqir (a.s.) said:

“Ali bin Abi Talib (a.s.) used to pass through, one by one, the markets of Kufa every morning with his two-tailed whip on his shoulder. It was called “Al-Sabibah”. He used to stop at each market and call out:

‘O merchants! Offer the best, receive the blessing of being easy, get nearer to the buyers, adorn yourselves with patience, refrain from lying and swearing, be away from wrong doing, be fair with those wronged, keep away from usury, give full measure and full weight, in justice, belittle not peoples’ goods, and make not mischief to cause corruption in the earth’…”(117)

Abu Al-Nawwar says: “I saw Imam Ali (a.s.) stop at a tailor’s and tell him: ‘O tailor! strengthen the string, take care of the seams, make the stitches short. As I heard the Messenger of Allah (s.a.w.) say: ‘The treacherous tailor is brought, on the Day of Resurrection, with a shirt and a cloak of his bad tailoring so that he is disgraced before all witnesses.’ Then he said to the tailor: ‘O tailor, beware of the remnants and leftovers, as t he owner of the dress has more right to them’…”(118)

In these ways Imam Ali (a.s.) incarnated the Islamic plan of social justice in the best possible way. He treated the people with kindness and love, living with their hopes and pains until they reaped the most wonderous fruits of justice in their history as it was in the days of the Messenger of Allah (s.a.w.).

C. Self- Denial

Imam Ali (a.s.) adopted the policy of self-denial for the sake of the nation, by way of true forsaking of whatever covetous people greedily look for such as wealth, pleasures and delights of life.
Amir Al-Mu’minin (a.s.) lived in a modest house similar to those in which the poor lived. He used to, both before and during his caliphate, eat the barley which his wife or he himself used to grind. He wore the coarsest and the plainest of clothes. His unchangeable principle in this was:

“…Your Imam is content, in this world, with two coarse old garments and two loaves of bread…I swear by Allah that, from this world of yours, I have neither amassed gold, nor have I gathered wealth; nor have I changed these coarse and old garments for new ones, nor have I owned of this land even a span (of the hand), nor have I taken from it more than sustaining food. It is [your world], in my eye, lower and more trivial than a bitter gallnut.”(119)

We may also observe this policy of the Imam (a.s.) towards himself through the following incidences:
Harun bin Antara records that his father said, “I entered Al-Khawarnaq where I saw Ali bin Abi Talib wearing worn-out velvet in the winter season.

I said: ‘O Amir Al-Mu’minin! Allah has granted you and your family a share in this wealth, and yet you do this to yourself!’

He said: ‘By Allah I would not lessen your dues. This is the same velvet which I brought with me from Madinah.”(120)

One day Asim bin Ziyad [justifying his indifference to worldly pleasures] addressed the Imam (a.s.) and said: ” Look at your own dress how coarse it is, and to your own food how meagre it is!”

Imam Ali (a.s.) replied him:

“Woe to you! I am not like you. Allah has made it incumbent upon just Imams to keep themselves on the level of the poorest of men, so that they may not feel too deeply the pains of poverty.”(121)

Suwaid bin Ghaflah recalls: “One day I called upon Imam Ali (a.s.) at his house. There I saw nothing except an old mat on which he was sitting. I said: O Amir AI-Mu’minin, you are the King of the Muslims, and you control the public treasury, yet you receive your guests in a house which has only this mat!
He said: ‘O Suwaid, why should a house be furnished in this transient world when we have to move to the permanent house to which we have moved our belongings and to which we are moving presently?”(122).

Imam Ali (a.s.) went to the market to sell his sword in order to buy an apron at a time when he was Amir AI-Mu’minin, the leader of the Islamic nation, to whom is levied money from all parts of the Islamic world.

In this respect Abu Raja’ says:
“Imam Ali (a.s.) brought his sword to the market and called: ‘Who buys this from me? By Allah Who has Ali’s soul in His hand, I would not have sold it had I got the value of an apron!’ I said to him: ‘I will sell you an apron on credit until you receive your due,’ and I gave him an apron on credit. When he received his due he paid me the value of the apron.”(123)
Imam Ali (a.s.) took nothing from the public treasury, so that when he leaves a town he leaves it with only what he had brought with him from Madinah–his saddled camel and his servant.

Bakr bin Isa says: “Imam Ali (a.s.) used to say: ‘O people of Kufa, if I left your town with more than my camel, saddle and servant, then I would be a traitor.”

His expenditure used to be sent to him from his proceeds in Yanbu’ in Madinah, which he spent to feed the people with bread and meat, while he ate the bread soaked in fat.
He was very keen on following the example of the Messenger of Allah (s.a.w.) in his justness and abstinence. In this respect Aqaba bin Alqama says:

“I called on Imam Ali (a.s.) one day. I saw him eating dry bread and sour milk whose sourness hurt me. I exclaimed, ‘O Amir Al-Mu’minin, do you eat this?’ ‘O Abul Janub,’ he replied, ‘the Messenger of Allah (s.a.w.) used to eat drier than this and wear coarser than this (pointing to his dress), so, if I do not do what he used to do, I am afraid I will not be able to catch up with him.”(124)

Abdullah bin Husain bin Hasan (a.s.) says: “Imam Ali (a.s.), during the days of the Messenger of Allah (s.a.w.), emancipated 1,000 slaves out of his working wages and the sweat of his forehead. He became caliph, and wealth came to him, yet dates remained his dessert, and coarse cloth was his dress.”(125)

Umar bin Qais, on the authority of Sufyan AI-Thawri, says: “Imam Ali (a.s.) was seen wearing a patchy garment on and was reproached for that. He said:

“This causes the heart to submit, and the faithful to follow.”(126)

His deep abstinence and self-denial for the sake of Allah are quite explicit in his words: “…Look at me. I have patched my dress so often that I feel ashamed to hand it over for anymore patches. Somebody suggested to me to throw it away, but I told him, ‘Be gone! do not try to tempt me, because those who bear hardships in this life will pass happy days in the Hereafter.”(127)

These were some of Imam Ali’s (a.s.) ways which he set as examples for the faithful to follow. They represent aspects of Islamic justice personified in Imam Ali (a.s.), living among the people and exemplifying the Messenger of Allah (s.a.w.).

D. Equalizing His Family With Others

The standards which Imam Ali (a.s.) applied to his family and relatives were very close to those which he applied to himself, only less severe. They were based on equalizing them with other citizens in their rights and duties. Yet, what they bore for the sake of protecting the Message and its progress was much more than the rights they received.
Imam Ali (a.s.) was keen on treating his relatives, in respect to their rights, as if they were ordinary people. He never gave them more than their dues, and never distinguished them with privileges. He treated them as to educate and train them to follow his wake and at times, showed severity with some of his relatives so that they might take to the line he drew for them.

A Muslim of the Hana narrates:
“When Imam Ali (a.s.) finished with ‘The Owners of the Camel’ [the Battle of Basrah], he returned to Kufa, entered Beit al-Mal [the public treasury] and said: ‘O wealth tempt someone else.’ Then he divided it among us. A daughter of Hasan or Husain (a.s.) came in and picked up some of it. The Imam (a.s.) ran after her, opened her fist, and took it out. We said: ‘O Amir Al-Mu’minin, she has a right to it.’ He said, ‘When her father takes his due, let him give her whatever he likes.”(128)

Harun bin Sa’id narrates: “Abdullah bin Ja’far bin Abi Talib said to Imam Ali (a.s.): ‘O Amir Al-Mu’minin, will you have them give me some help or expenditure, as, by Allah, I have nothing to spend, unless I sell my beast on which I ride!’ The Imam said. ‘No, by Allah! I can find nothing for you except that you may order your uncle [ Imam Ali (a.s.) himself] to steal and give it to you’…”(129)

One day Aqil bin Abi Talib, who was blind, came to his brother, Imam Ali (a.s.) asking for a Sa’ [measure equal to four times the quantity of corn that fills two hands of a man of moderate size] of wheat, more than his due from Beit al-Mal, and he kept repeating his demand. Imam Ali (a.s.) wanted to give him a good lesson: so he heated a piece of iron on the fire, then brought it near him. Aqil recoiled in fear. Imam Ali (a.s.) then said to him, “O Aqil, you groan from a piece of iron heated by a creature for his sport, whereas you are dragging me towards a fire kindled by the Almighty for his wrath! You moan from fear of being hurt, so why shouldn’t I moan from the kindled Fire?”(130)

Abu Sadiq, quoting Imam Ali (a.s.), said: “He married Layla. She hung some curtains for him, but he pulled them down, saying: ‘It suffices Ali’s folk what they have [to answer for].”(131)
Hasan bin Salih bin Hay said: “It came to me that Imam Ali (a.s.) married a woman who arranged a decorated room for him. But he refused to enter it.”(132)
Kilab bin Ali Al-Amiri said: “When Imam Ali (a.s.) married my aunt, she was sent to him riding on an ass with a velvet covering and a basket hanging behind.”(133)

Such examples of how Imam Ali (a.s.) used to treat his family and relatives show he never neglected any of the rights of the Muslims for the interests of his own folk. He, actually, tried to teach them how to ascend to his level of self-denial and abstinence in the way of Allah, and for the sake of the Muslim community.
His method was quite explicit. There was no vagueness and he was unaffected by any sort of emotion or compromise.

He said; “By Allah I prefer to pass a sleepless night on prickly thorns, or be dragged in fetters, rather than meet my Lord and His Messenger on the Day of Resurrection as one who had wronged some of His servants, or who had usurped some treasures. Why should I wrong others for the benefit of a self which shortly decays and lies, for a long period, in the grave?”(134)

This way of life adopted by Imam Ali (a.s.) represents a further aspect of the general social justice which he was very keen on embodying in the living practice of the life of the people.

http://home.swipnet.se/islam/imamali.htm

Imam Ali (a.s.) refused to be a captive of emotions, as it was probable that the hatred of some people against Uthman was responsible for kindling similar feelings towards him, as well as aggravating the trend against him. Imam Ali (a.s.) wanted voluntary acceptance of his Imamate.
Furthermore, Imam Ali (a.s.) was not of those who could be induced by post and position and thus, be responsive to the people as soon as they rushed to him. The whole caliphate did not have the worth of the wing of a mosquito to him. Actually the entire earthy world, in his sight, equalled not more than “a goat’s sneeze,” as he put it. Leadership is worthless if it does enable one to establish right and abolish wrong.
Therefore, he did not respond, at first, to the pressure of the people. He wanted to subject them to a test to make sure that they had the capacity to receive his programs and take to his plans, should he accept the rule.

So, despite the fact that the sacred capital, the “Illuminated Madinah” insisted on choosing him and expressed its persistence in actual demonstrations and crowded gatherings, so much so that the desire became unanimous, he was not pressed to accept hastily. At last, finding the people still persisting in pledging their allegiance to him, he accepted the caliphate on certain conditions, which had to be wholeheartedly agreed to.
Spelling out what he needed in his mission, he demanded:

“…Remember that if I accept your caliphate I shall make you follow the religion according to my own rulings and judgements. I shall not accept suggestions from anyone, nor will I bother about the discontentment and anger of dissatisfied persons…”(101)

The whole nation responded by hurrying to announce their submission to his conditions, extending their hands, and pledging their allegiance and obedience to him. So, Imam Ali (a.s.) agreed to face fully his responsibilities of leading the Islamic nation, thought and practice.
The first task was to remove all forms of deviation which had grown into Islamic life, and to bring the nation back to the original Divine course. To attain this he had to act according to a strict and comprehensive program, and to have others to act correctly in implementing it. It was a task where his government had many problems to confront, especially in political and economic fields:

1. Political Field:

Imam Ali (a.s.) defined the attributes of governors and government officials whom Islam recommends to manage the affairs of the Islamic nation. These definitions were clearly set out in his communique which he issued:

“….O people! you must understand and realize that so far as the protection of properties, rights and honor of the Muslim world, the propagation and preservation of Muslim laws and guardianship of Muslim finances are concerned, an ignorant person, a miser, a tyrant, a man who accepts bribes or one who has forsaken the principles of equity and justice should not be entrusted with the ruling of a Muslim state.

“A miserly person will covet the wealth of those he rules; an ignorant one will misguide them; a tyrant will oppress and tyrranize them; one who is not afraid of rapidly changing times and policies will, to the detriment of the cause of Islam, keep on forming unholy alliances with one nation after the other; a corrupt ruler, who is open to bribery, will violate rights, and will not dispense justice, and the one who has given up the traditions of the Holy Prophet (s.a.w.) will be responsible for the destruction of Islamic ideals and doctrine.”(102)

Under this clear and objective determination of the attributes of the officials acceptable to Islam, Amir Al-Mu’minin Imam Ali (a.s.) began to dismiss some of the governors from their posts in different parts of the Islamic state. Had he compromised, as some wanted him to do, subsequent Muslim generations would not have recognized the true picture of the Islamic religion for which Allah had sent His great Messenger (s.a.w.).

2. Economic Field:

Simultaneously with reforming the political system, Imam Ali (a.s.) started to revolutionize the economy of the state. No sooner had he begun his rule, than he cancelled the method of distributing wealth which had formerly been followed. He replaced the discriminate way of distributing money by a system based on equity as practiced by the Messenger of Allah (s.a.w.).

So, all forms of discrimination in dividing the money among the people, was cancelled by the Imam (a.s.) stressing that fearing Allah, priority in embracing Islam, fighting for the sake of Islam, or companionship with the Messenger of Allah (s.a.w.), were not matters which gave their owners any sort of distinction in this world. Reward from Allah would be theirs in the Hereafter. Whoever had priority in these attributes, would receive his reward from Allah. But, here in this world, all people are equal in their financial rights in respect to the law and in their duties.
His ideas about justice are stated in one of his speeches:

“…Any man from the Muhajirin and the Ansar, who had kept company with the Messenger of Allah (s.a.w.), seeing that he had priority over the others just because of that, should remember that the reward of this merit would be awarded him by Allah in the Hereafter…

“Any one who responds to Allah and to His Messenger, believes in our religion, embraces it, prays with his face towards Ka’bah, deserves the rights of Islam and accepts its limits. So you are servants of Allah, and money is Allah’s. It is to be distributed among you equally, with no one having any distinction over the other, as the pious ones will tomorrow have the best of rewards and highest results. Allah did not ordain any reward for the pious in this world. What Allah has is much better for the righteous…”(103)

In this way Imam Ali (a.s.) incarnated the concept of equity, giving allowances to all persons who enjoy the right of being Muslim citizens, without any discrimination on any grounds.
These are some of the features of the reformative process led by Amir Al-Mu’minin Imam Ali (a.s.) in different fields of Islamic life– financial, administrative and governmental.

http://home.swipnet.se/islam/imamali.htm

The first concerns those high values which he registered in the records of history of humanity. The values which distinguished the virtuous policy adopted by him in administering Allah’s great laws and regulations, in their complete forms, with no falsifications, no intemperance, and no false-resolutions, in all aspects of life.
The second concerns the political reactions of some people which have also been recorded by Islamic history.
In this section, you will read a chapter about Amir Al-Mu’minin (a.s.) striving to bring back the organs of the state to their real responsibilities of protecting the Message of Allah, the Exalted, of establishing its limitations in life, and of offering whatever advice and directives which lead to a man’s happiness by building his personality and fortifying it.

You will also learn of Imam Ali’s (a.s.) role in confronting the Nakithun (those who broke their allegiances to him), the Qasitun (those who deviated), and the Mariqun (those who missed the truth of the religion).
During this part of his life, Imam Amir AI-Mu’minin Ali (a.s.), erected monuments of social justice, which he personified in actual social reality by his humane practices in strict adherence to the laws of Allah, the Most High.

We invoke Allah, the Exalted, to help our Islamic nation in their practical life through complete adherence to the Book of Allah and the traditions of His generous Messenger (s.a.w.) as had been incarnated in Imam Ali Abi Talib (a.s.).

Al-Balagh Foundation

http://home.swipnet.se/islam/imamali.htm

He continuously used to stress the necessity of adherence to ‘Al-Thaqalain’ (The Scripture and his pure progeny).(76) In the last hour of his life he asked for an inkpot and a sheet to write on it to the nation what would protect them from going astray after him.(77)
These and others were signs of the Holy Prophet (s.a.w.) being worried about the future of the Islamic progress, despite having taken care to fortify the nation against falling into trials.
No sooner had the soul of the Messenger (s.a.w.) sublimated out of his pure body, and had Imam Ali (a.s.) and the housefolk started to prepare for the funeral, than the Ansars and some of the Muhajirin held a meeting in “Saqifah bani Sa’idah” to appoint a successor to lead the Muslims after the Prophet (s.a.w.)
After sharp and long arguments, under a climate of tension, anxiety, violence and dispute, Umar bin Al-Khattab hastened to give the pledge of allegiance to Abu Bakr(78) as the Caliph after the Messenger of Allah (s.a.w.), and demanded from those present to do as he did. Imam Ali (a.s.) knew nothing about what was going on, but the news broke to his ears from the noise made by the people leaving the meeting at Al-Saqifah on their way to the Prophet’s Mosque.

Imam Ali (a.s.) and the housefolk were still busy in funeral arrangements for the Messenger of Allah (s.a.w.), whose pure body remained three days(79) so that the Muslims could pay their last respects to him before his burial.
As the Imam (a.s.) was not convinced by what had happened, and was firmly believing in his own right to Caliphate, he withdrew from the society and kept away from the people and their affairs for six months, during which his voice could not be heard in the so-called “Apostasy Wars” nor elsewhere.(80)

Then certain grave incidents happened endangering Islam and threatening its very existence, such as the appearance of fake prophets after the passing away of the Messenger of Allah (s.a.w.). There were many of them in the Arab Peninsula, such as: Musailamah al-Kaddab (the liar), Talhah bin Khuwailid al-Affak (the falsifier), Sijah bint al-Harth Addajjalah (the impostor) and others. Their appearance was a real threat to the Islamic State.
At the same time, the hypocrites became stronger and their power grew in Medinah. The Romans and the Persians were also laying ambush for the Muslims.(81)
Furthermore, diverse political groups began to appear in the Islamic society as a result of the Saqifah allegiance.

Imam Ali (a.s.), in dealing with the caliphate, was in accordance to the interests of Islam, to protect it and its unity against being torn to pieces and lost, and to realize the high Islamic objectives for which he had fought.
In a letter, Imam Ali (a.s.) recalls these times in this respect:

“…at every stage I kept myself aloof of the struggle for supremacy and power-politics. Still I found heretics had openly taken to heresay and schism and were trying to undermine and ruin the religion preached by our Holy Prophet (s.a.w.). I felt afraid that even after seeing and recognizing the evil, if I did not stand up to help Islam and Muslims it would be a worse calamity to me than losing authority and power over you, which is only transient and temporary. Therefore, when I stand up amidst the pressing swarm of innovations and schisms, the dark clouds of heresay dispersed, falsehood and factionalism were crushed and the religion was saved.(82)

But Imam Ali’s (a.s.) voice was heard only when he was consulted and his opinion was sought. He tried, in this respect, to direct Islamic life in accordance with the teachings of the Message of Allah, the Most High, in legislative, executive and judicial fields.
Consequently, a historian studying the life of Imam Ali (a.s.) quickly meets hundreds of situations and events-during the caliphates of Abu Bakr, Umar and Uthman–which no one but Imam Ali (a.s.) could manage and settle according to the teachings of Islam.

The three caliphs had but to consult Imam Ali (a.s.) whenever affairs in their hands became confused. Thus, you would see him acting as a guide correcting Islamic rule in an instance, or as a judge giving his verdict in another case, or as a leader, directing the ruler to where the high Islamic ideals could be realized on the other occasions.
His missionary role was tangible from the very details of his conduct during the rule of the caliphs before him.

A. THE CALIPHATE OF ABU BAKR:

1. Abu Bakr once thought to attack the Romans. On consulting with a number of the companions, they hesitated, giving no decisive guidance. But on consulting with Imam Ali (a.s.), he told him positively: “If you do, you will be victorious.”
Abu Bakr was pleased with this, and said to him: “May you receive good tidings!” He then ordered the expedition under the leadership of Khalid bin Sa’id.(83)

2. At another time, Abu Bakr wanted to punish to a wine-drinker. The man had said: “I drank it without knowing that it is prohibited.”
Abu Bakr sent somebody to ask Imam Ali (a.s.) what to do. Amir al-Mu’minin Imam Ali (a.s.) said:

“Let the man be taken by two trustworthy Muslims amongst the Muhajirin and the Ansars, asking if anyone of them had recited to him the “prohibition verse” or if anyone had told him about it on the authority of the Messenger of Allah (s.a.w.). If the two men testify that they did, then, punish him. If not, then ask him to repent and let him go.”

The caliph did so, and finding out that the man was truthful, he released him.(84)
3. Muhammad al-Munkadir narrates that Khalid bin al-Walid wrote to the caliph Abu Bakr that he had found a man in some Arab quarters who was having sexual intercourse with another man. Abu Bakr summoned a number of the companions of the Messenger of Allah (s.a.w.), among them Imam Ali bin Abi Talib (a.s.), who had then the most decisive word.
He said:

“This is a crime committed by no nation except one, that was the people of Lot. You know how Allah treated them. I see that this man should be burnt by fire.” Abu Bakr wrote to bin al-Walid to do so.(85)

4. An Archbishop of the Christians, together with a hundred of his people, put some questions to Abu Bakr. The Caliph sent for Imam Ali (a.s.). to come and answer all the questions of the Bishop. Below is one example:
The Imam (a.s.) ordered some wood to be brought before him. He made a fire. When it was kindled, he asked the Bishop:
“Tell me where is the face of this fire?”

The Bishop said: “It has a face from every side of it.”

Imam Ali (a.s.) said: “This fire, which is man-made, no one knows where its face is, and its creator does not resemble it: ‘Unto Allah belongs the East and West and whichsoever you turn, there is Allah’s countenance.’ Nothing is hidden from our Lord?”(86)

5. The Emperor of the Romans sent an envoy to Abu Bakr asking him about a man who never hoped to go to Paradise, never feared the Fire, never feared Allah, never prayed, never prostrated, who eats carrion and blood, gives testimony to what he has never seen, likes evil and hates the truth. Abu Bakr informed Imam Ali (a.s.). He said in his reply:

“This man is a good servant of Allah. He never hopes for Paradise and never fears the Fire, but fears Allah. He never fears His injustice, but fears His justice. He neither bows nor prostrates in performing prayer on a dead body intended for burial. He eats locusts, fish and liver. He likes wealth and children: “…your possessions and your children are a test…” He testifies to the existence of Paradise and the Fire, neither of which he has ever seen, and he hates death, which is a truth.”(87)

These were some examples of his role in the historical advance of Islam during the rule of Abu Bakr.
B. THE CALIPHATE OF UMAR BIN AL-KHATAB:

1. When Umar bin al-Khattab wanted to invade the Roman Empire, he consulted with the Imam (a.s.). Imam Ali (a.s.) advised him not to lead the army himself. He told him:

“…appoint an experienced officer to take charge of the invasion and place under him such soldiers who can face hardship, obey orders, and who have experience in war. If Allah grants them victory you will achieve your aim. If they are defeated you will be there at the center to protect and help the Muslims state.”(88)

2. Once Baitul Mal (the Public treasury) received a lot of money from Bahrain. Umar divided it among the Muslims, yet there remained some surplus. Umar called the Muhajirin and the Ansars and asked them what he should do with the surplus.
They said:

“O Amir al-Mu’minin, we have kept you too busy with our affairs to let you attend to your family, trade and your own affairs, so you may take it.”

Umar turned to Imam Ali (a.s.) and asked him.
“What do you say?”

“They did tell you,” he replied.

“You tell me,” said the caliph.

The Imam (a.s.) said, “Why should you take the doubtful and leave the certain?” Then he told him about a similar situation in the life of the Messenger of Allah (s.a.w.).

At the end, he told him to distribute the surplus among the poor: “I advise you not to take any of this surplus for yourself, but to give it out to the poor.”

Umar said: “You are right, by Allah!”(89)

3. Ibn Abbas was quoted to have said: “I heard Umar bin al-Khattab say: ‘I will not leave this wealth inside the Ka’bah-. I will take it out and spend it in the way of Allah and in the way of good. Imam Ali bin Abi Talib (a.s.) was there, hearing. Umar asked him, ‘What do you say, by Allah? If you encourage me I will do it.”

Imam Ali (a.s.) said, “How could you give it to us, whereas its owner is a man who would come at ‘the end of time’?”
Thus, Umar was convinced that the jewelery of the Ka’bah should not be touched.(90)

4. Abu Ubaidah bin Jarrah and Burrah bin Ruman al-Kalbi wrote to Umar: “People are taking to drinking wine in Al-Sham. We have (so far) punished forty, but we do not think this will do.
Umar consulted the people.

Imam Ali (a.s.) said:

“My opinion is to punish them with the penalty prescribed for falsehood, eighty lashes. Because if a man drank wine he would rave, and if he raved he would spread falsehood. So, Umar used the advice in Medinah and wrote to Abu Ubaidah, who used it in al-Sham, too.”(91)

5. It is narrated that Umar bin al-Khattab one night caught a man and woman indulging in adultery. In the morning he said to the people: “If an Imam saw a man and a woman indulging in adultery and he punished them as prescribed, what would you say?”

They said: “you are the Imam.”

But Imam Ali bin Abi Talib (a.s.) said to him: “You have no right to do so, otherwise you yourself will be punished. Allah is not satisfied in this affair with less than four witnesses.”

Umar ignored the matter for a longtime, then he asked them once again about it. They answered him with their former answer, and Imam Ali (a.s.) repeated his same reply. Umar acted according to Imam Ali’s (a.s.) judgement.(92)

6. On the authority of Ibn Sirin, Umar bin al-Khattab asked the people: “How many wives may a slave have?” Then he turned to Imam Ali (a.s.) and said, “I am addressing the man with the Ma’afiri (a cloak he wore).”

The Imam (a.s.) replied: “Two”.(93)

7. After the conquest of al-Sham by the Muslims, Abu Ubaidah bin al-Jarrah gathered the Muslims and consulted them about marching on to Bait al-Maqdis (Jerusalem) or to Qisariyah. Ma’adh bin Jabal told him to write to Amir al-Mu’minin Umar about it. When Umar read the letter, he consulted the Muslims about it. Imam Ali (a.s.) said:

“Tell your man to descend with his army to Bait al Maqdis. After conquering it, he may go towards Qisariya, as it will be conquered after Bait al-Maqdis, if Allah wills.

This is what we had been told by the Messenger of Allah (s.a.w.).”

Umar said: “Right was al-Mustafa (the Chosen one) (s.a.w.) and right you are, O Abul Hasan.” Then he wrote to Abu Ubaidah to act as Imam Ali (a.s.) had advised.(94)

8. After the Muslims’s victory over the Persians during Umar’s rule, Umar consulted with the companions of the Messenger of Allah (s.a.w.) about the Kufa region. Some of them said: “Let us divide it among ourselves.” He, then, consulted Imam Ali (a.s.) in the matter. Imam Ali (a.s.) told him:

“If you divide it today there will remain nothing for those who will come after us. So let them cultivate it for their benefit, and in this way it will be for us and for those who will come after us.”

Umar said to Imam Ali (a.s.): “May Allah make you successful…this is the (right) opinion.”(95)

9- Tabari in his ‘History’, quotes Sa’id bin Musayab as having said:

“Umar bin Khattab gathered the people and asked them: ‘With which day should we start the date?”

Imam Ali (a.s.) said: “From the day when the Messenger of Allah (s.a.w.) emigrated from the land of idolators (Mecca).” Umar acted accordingly, and historians started to date the events accordingly, too.(96)

These were some features of the missionary role of the Imam Ali (a.s.) during the caliphate of Umar bin Khattab.

C. THE CALIPHATE OF UTHMAN BIN AFFAN:

1. An old man married a virgin girl. She became pregnant, but the old man claimed that he had not had intercourse with her. Uthman asked the woman:

“Did the old man deflower you?”

“No,” she replied.

So he ordered the prescribed punishment be administered on her.

Imam Ali (a.s.) interposed saying:

“A woman has two orifices for the menstrual flow, and the orifice for urine. Perhaps the old man was close enough to her that his semen managed to flow into her menstrual orifice, and thus became pregnant.”

The old man admitted, saying: “I used to discharge semen on her vulva, but without reaching the point of taking her virginity.”

Imam Ali said:

“The pregnancy is because of him, and the child is his. I see that he should be punished for denying it.”(97)

2. On the authority of Malik’s ‘Muwatta” , quoting Ba’jah bin Badr Juhani, who said that a woman was brought before Uthman because she had given birth to a child only after six months of pregnancy. He was about to order her to be stoned, but Imam Ali (a.s.) told him:

“If she argued with you according to the Book od Allah, she would win. Allah, the Most High, says: “…and the bearing of him and the weaning of him is thirty months…” and He says: “Mothers shall suckle their children for two whole years, (that is) for those who wish to complete the suckling.” So, two years are the suckling period and six months are the pregnancy period.”

Uthman said: “Let her go.”(98)

SUMMARY

These were a few examples of the great responsibility that Imam Ali (a.s.) had to understand during the Caliphs’ periods. He was urged to do this by his loyalty to the Prophet’s mission, to keep Islamic unity and to protect the advancement of Islam against deviation.

The second caliph recognised the importance of what Imam Ali (a.s.) did in this respect. Several times he praised Imam Ali’s (a.s.) favors and singled out their importance in the advance of the Caliphate. He once said to him, “I take refuge in Allah from having to live in a community where you are not there, O Abul-Hasan!”(99)

The Glorious Qur’an, the noble traditions and factual history contain texts and narratives which speak volumes of Imam Ali’s (a.s.) merits and applaud him. The compliments are like medals which decorate his chest to distinguish him; or they are in the form of rules and commandss obliging the Muslims to follow his course and guidance.
Of the “medals” which Imam Ali (a.s.) received from Allah, the Exalted, and the Messenger of Allah (s.a.w.) we can mention the following:

1. “…Allah’s wish is only to remove uncleanness far from you, O Folk of the Household; and cleanse you with a thorough cleansing.”

Holy Qur’an (33:33)

Commentators on this verse say it refers specifically to the Messenger of Allah (s.a.w.), Ali, Fatimah, Hasan and Hussain (a.s.), when the Messenger of Allah (s.a.w.) demanded a cloak and covered them all with it. When this verse was revealed, Um Salamah, the Messenger’s wife asked: “Am I among your household?”
“No,” the Messenger replied, “but you are all right.”(59)

2. “And whoever disputes with you concerning him, after the knowledge which has come unto you, say (unto them): Come! We will summon our sons and your sons, and our women and your women, and ourselves and yourselves, then we will pray humbly (to our Lord) and (solemmnly) invoke the curse of Allah upon those who lie.”

Holy Qur’an (3:61)

Islamic commentators of all sects confirm that this verse was revealed when the Messenger of Allah (s.a.w.), accompanied Ali, Fatimah, Hasan and Hussain (a.s.), went to meet the Christians of Najran for “Mubahalah” (Malediction). When the Christians saw him coming with his household, they were afraid of the consequences and excused themselves for not going through with the “Mubahalah” , and agreed to pay tribute in submission to his authority.(60)

3. “And (they) feed with food the needy wretch, the orphan and the prisoner, for love of Him, (saying): We feed you, for the sake of Allah only. We wish for no reward nor thanks from you. We fear from our Lord a day of frowning and of fate. Therefore Allah has warded off from them the evil of that day, and has made them find brightness and joy.”

Holy Qur’an (76:8-11)

Commentators unanimously agree that this verse was revealed in favor of Ali, Fatimah, Hasan and Hussain (a.s.), when Hasan and Husain (a.s.) were ill, and Ali, Fatimah (a.s.) and Fiddah (their maid) had vowed to Allah to fast for three days if the two boys recovered from their illness. They did recover, and the Household (a.s.) fasted.

At sunset on the first day, a beggar knocked at their door, and they gave him what they had of barley-bread.
On the second day an orphan knocked at the door and asked for food, and they fed him.
On their third day of fasting, a war-prisoner came to them, and they gave him their food. Thus, the Household (a.s.) fasted for three days without tasting anything except water. Hence the revelation of these generous verses glorifies them, extols their deed, and singles them out as examplers for the others to follow.(61)

4. “Count you the slaking of a pilgrim’s thirst and tendance of the inviolable place of worship as (equal to the worth of him) who believes in Allah and the Last Day, and strives in the way of Allah? They are not equal in the sight of Allah. Allah guides not wrongdoing folk.”

Holy Qur’an (9:19)

This verse was revealed when Talhah bin Shaibah boasted to Abbas bin Abdul Muttalib, saying: “I have more authority on the House (Ka’bah) because I am more authorized as I am responsible for giving out water to the pilgrims.”

At that moment Imam Ali (a.s.) passed by them and asked them: “What are you boasting about?” They told him. He said, “I was given as a child what none of you were given.”

“What was that?” they asked him.

He replied, “I was the first to pray in Islam, and I am the Fighter (for the sake of Allah).”

Hence the revelation of the said verse was in praise of what Imam Ali (a.s.) was proud of (62)
Apart from this high appreciation of Imam Ali (a.s.) on the part of the Glorious Qur’an, the honorable traditions speak further in this respect:

1. The Messenger of Allah (s.a.w.) said:
“I am the city of knowledge and Ali is its gate.”(63)

2. The Prophet (s.a.w.) also said, addressing Imam Ali (a.s.):
“You are to me as Aaron was to Moses, only there is no prophet after me.”(64)

3. And again addressing Imam Ali (a.s.):
“Only believers will love you and only hypocrites will hate you!”(65)

4. On the day of fraternization between Muhajirin (the emigrants) and Ansars (the inhabitants of Medinah who supported the Muhajirin). The Messenger of Allah (s.a.w.) said to Imam Ali (a.s.):
“You are my brother and I am your brother. If anybody asks you, tell him: I am the servant of Allah and the brother of His Messenger. No one would claim this after you but a liar.”(66)

These were some of the texts which praised Imam Ali (a.s.). For more such texts look up Fada’il Khamsah min “al-Sihah al-Sittah”, “Yanabi’ al-Mawaddah”, Ahmad bin Hanbal’s “Musnad”, and “Dala’il al-Sidiq”, the chapter titled “Fadha’il Amir al-Mu’minin wa Imamatihi” , and other references.

IMAM ALI’S MERITS:

As to the texts which impose loyalty to Imam Ali (a.s.) as the Imam and leader of the Muslims, we may quote the following:

“Only Allah is your Wali and His Prophet and those who believe, those who keep up prayers and pay the poor-rate while they bow.”

Holy Qur’an (5:55)

Interpreters of the Qur’an say that this verse was revealed specifically about Imam Ali bin Abi Talib (a.s.),(67) confirming the compulsion of adhering to him as an Imam, an ideological authority and a social and political leader of the nation. It was revealed when Imam Ali (a.s.) took off his ring from his finger, while kneeling in his prayer, and gave it to the poor, in charity. The verse was revealed on this very occasion, and it confirmed the leadership of Imam Ali (a.s.).

GHADIR SPEECH:

This was the speech which the Messenger of Allah (s.a.w.) addressed to the Muslims at a place called “Ghadir Khum”, on his return from his last pilgrimage to Mecca, in which Barra’ bin Azib says:
“We came with the Messenger of Allah (s.a.w.), in the year of his last pilgrimage, to a place on the road, where he summoned the people to “collective prayer”, and took Ali’s hand and addressing the people, said:

Am I not more appropriate for authority over you than yourselves?”

“Yes,” they answered.

“Am I not more appropriate for authority over every believer than himself?”

“Yes,” they replied:

“Then, this (holding high Ali’s hand) has authority over whom I have authority. O Allah, befriend whoever befriends him!”(68)

Or, according to the wording of Ahmad bin Hanbal, the Messenger of Allah (s.a.w.) said,

“Whosoever I have authority over, Ali has also authority over him. O Allah! befriend whoever befriends him and be hostile to whoever is hostile to him.”(69)

The Messenger of Allah (s.a.w.) said:

“Ali is with the truth, and the truth is with Ali. They will never separate until they join me at the Pool (Kawthar) in the hereafter.”(70)

In another narrative, the Messenger of Allah (s.a.w.), addressing Ammar bin Yasir, said:

“….And if all the people went through a valley, and Ali went through another, go through the valley through which Ali went, disregarding all other people.”(71)

The Messenger of Allah (s.a.w.) also specified:

“Every prophet has a vicegerent and inheritor…”(72)

These are a few of the many confirmed and authentic Islamic texts attested to by all Muslims.(73)

http://home.swipnet.se/islam/imamali.htm