Imam Ali (A) as Reports Prophetic Traditions

The Holy Prophet’s words, deeds, and confirmations (altogether known as Sunnah) played a bright role in the construction of Islam, the establishment of its foundations, and the institution of its civilization. They comprise a perfect course that achieves man’s mental and social relief. These words and deeds demonstrated the principles of ethics, the fundaments of decency, and the high moral standards. For that reason, the Sunnah occupies the second place in importance after the Holy Quran with regard to the legislation of Islamic laws.

Unfortunately, the Holy Prophet’s traditions were not written during his lifetime; rather, they were memorized by his family members and his companions. When the Holy Prophet (S) departed life, the intelligent Companions felt the necessity of recording these traditions; they therefore offered the matter before Abu-Bakr who, following the opinion of ‘Umar, refused to allow them to record these traditions, claiming that people would leave the Quran and engage themselves in these traditions![1]

Of course, this justification is too weak to be discussed. The reality of the matter is that the Holy Prophet’s traditions are full of words and situations that confirmed the entitlement of the Ahl Al-Bayt (‘a) to hold the position of the religious and political leadership of the Muslims, but Abu-Bakr and ‘Umar did not want these traditions to be documented, lest their caliphate would be proven false.

In his reign, Mu’awiyah ibn Abi-Sufyan assassinated the major Companions and paid big bribes to some dishonest persons to forge lies against the Holy Prophet (S) so as to contradict the authentic traditions.

Exposing this plot, such master scholars like Sayyid Sharaf Al-Din Al-Musawi and Shaykh Mahmud Abu-Rayyah discussed this matter masterfully and demonstrated the fabrications that were forged against the Holy Prophet (S) who had already predicted such forgeries when he declared more than once, O people, fabricators are forging lies against me. Behold! Whoever forges a lie against me deliberately, must find himself a place in Hellfire.

Depending on and making use of such forged traditions, the ruling authorities of the Umayyad and ‘Abbasid dynasties based their government on prejudice and injustice and forced people to accept many detestable things.

In brief, such fake traditions caused great catastrophes to Muslims and prevented many others from following the straight path. Back to the main topic, the majority of the traditions that Imam Ali (‘a) reported from his cousin the Holy Prophet Muhammad (‘a) pertained to ethics and good behavior the two matters that are considered the foundation of building the true personality of Muslims.

In this chapter, I would like to refer to some of these traditions, although it is inaccurate to claim comprehension of all these traditions. Objectively and comprehensively, Imam Ali (‘a) shed thorough light on the reporters of the Prophetic traditions and presented the actual motives for reporting such traditions motives that are extremely contrary to each other. The words of Imam Ali (‘a) in this subject are considered the most brilliant scientific study of the Prophetic traditions.

The trustworthy reporter, Sulaym ibn Qays Al-Hilali has reported the following:

One day, I said to Imam Ali (‘a), ‘I have heard from Salman, Al-Miqdad, and Abu-Dharr some words about the exegesis of the Holy Quran, but these words were completely different from what ordinary people say. I then heard from you words that testify to the authenticity of what these persons have said. I also heard from the ordinary people many things in such fields like the exegesis of the Holy Quran and the Prophetic traditions that are contrary to what you believe. You thus claim that such things are wrong all in all. Now, do you believe that people have deliberately forged lies against the Holy Prophet (S) and, instead, they have explained the Quran according to their personal desires?’

Answering him, Imam Ali (‘a) said,

You have asked; therefore, listen to my answer carefully so that you can understand it. Certainly, what are current among the people is both, right and wrong, true and false, repealing and repealed, general and particular, definite and indefinite, exact and surmised. Even during the Prophet’s days, false sayings had been attributed to him so much so that he had to say during his sermon: ‘Whoever attributes falsehoods to me makes his abode in Hell.’ Those who relate traditions are of four categories, no more:

(1) The hypocrite is a person who makes a show of faith and adopts the appearance of a Muslim; he does not hesitate in sinning nor does he keep aloof from vice; he willfully attributes false things against the Messenger of Allah may Allah bless him and his descendants. If people knew that he was a hypocrite and a liar, they would not accept anything from him and would not confirm what he says. Rather they say that he is the companion of the Prophet, has met him, heard (his sayings) from him and acquired (knowledge) from him.

They therefore accept what he says. Allah too had warned you well about the hypocrites and described them fully to you. They have continued after the Holy Prophet. They gained positions with the leaders of misguidance and callers towards Hell through falsehoods and slanders. So, they put them in high posts and made them officers over the heads of the people, and amassed wealth through them. People are always with the rulers and after this world, except those to whom Allah affords protection. This is the first of the four categories.

(2) Then there is the individual who heard (a saying) from the Holy Prophet but did not memorize it as it was, but surmised it. He does not lie willfully. Now, he carries the saying with him and relates it, acts upon it and claims that: ‘I heard it from the Messenger of Allah.’ If the Muslims come to know that he has committed a mistake in it, they will not accept it from him, and if he himself knows that he is on the wrong he will give it up.

(3) The third man is he who heard the Prophet ordering to do a thing and later the Prophet prevented the people from doing it, but this man did not know it, or he heard the Prophet refraining people from a thing and later he allowed it, but this man did not know it. In this way, he retained in his mind what had been repealed, and did not retain the repealing tradition. If he knew that it had been repealed he would reject it, or if the Muslims knew, when they heard it from him, that it had been repealed they would reject it.

(4) The last, namely the fourth man, is he who does not speak a lie against Allah or against His Prophet. He hates falsehood out of fear for Allah and respect for the Messenger of Allah, and does not commit mistakes, but retains (in his mind) exactly what he heard (from the Prophet), and he relates it as he heard it without adding anything or omitting anything. He heard the repealing tradition, he retained it and acted upon it, and he heard the repealed tradition and rejected it. He also understands the particular and the general, and he knows the definite and indefinite, and gives everything its due position.

The sayings of the Prophet used to be of two types. One was particular and the other common. Sometimes a man would hear him but he would not know what Allah, the Glorified, meant by it or what the Messenger of Allah meant by it. In this way, the listener carries it and memorizes it without knowing its meaning and its real intention, or what was its reason.

Among the companions of the Messenger of Allah all were not in the habit of putting him questions and ask him the meanings, indeed they always wished that some Bedouin or stranger might come and ask him (peace be upon him) so that they would also listen. Whenever any such thing came before me, I asked him about its meaning and preserved it. These are the reasons and grounds of differences among the people in their traditions.[2]

Expressing his great status with the Holy Prophet (S), Imam Ali (‘a) added,

I always had a special time during the day and at night with the Prophet. He would let me be with him during these times. All the companions of the Prophet knew well that he never treated anyone else this way. Sometimes, the Prophet came to see me in my house. Sometimes, I went to see him in his house. He would then tell his wives to leave the room and have a private meeting with me. When the Prophet came to see me in my house, he would not tell Fatimah or any of my children to leave.

He responded to whatever I asked. He talked whenever I finished asking questions and remained silent. He would clearly recite to me whatever Quranic verses that were revealed to him so that I would write them with my own handwriting. He taught me their interpretation, exegesis, repealing, being repealed, decisiveness, allegory, particularity, generality, and the other related issues. He asked Almighty Allah to help me memorize them. I have not forgotten any of the verses of the Holy Quran and any of the knowledge which he stated to me and I wrote it down.

The Prophet did not withhold anything from me and taught me whatever Almighty Allah had taught him including such issues as the legitimate and the illegitimate things, the obligatory and the forbidden deeds, the knowledge contained by the divinely revealed books of the previous prophets, and their enjoining to do good deeds and admonishing against evil deeds.

I memorized everything and did not forget even a single item. Then, he put his hand on my chest and asked Almighty Allah to fill up my heart with knowledge, understanding, wisdom, and light. I said, ‘O Prophet of Allah! May my parents be your ransom! I have forgotten nothing and have written all of that which you taught me since the time you prayed to Almighty Allah for me. Are you worried that I may forget them?’ The Prophet replied, ‘No. I am not worried about that at all.’[3]

Sulaym’s tradition was proved authentic by Imam Muhammad Al-Baqir (‘a). Aban once came to Imam Al-Baqir (‘a) and presented this tradition before him. The Imam (‘a), bathed in tears, said,

‘Truthful was Sulaym. After the martyrdom of my grandfather Al-Husayn, Sulaym came to my father and I was sitting next to him and conveyed to him this tradition. My father said, ‘You are true. My father and my uncle Al-Hasan conveyed to me these words of Imam Ali Amir Al-Mu’minin (‘a). They said to him, you are truthful. Our father said these words to you in our presence. We thus testify to you.’

Let us now refer to a collection of traditions that Imam Ali (‘a) reported from the Holy Prophet (S) on miscellaneous topics:

Compatibility With The Prophetic Practice

Imam Ali (‘a) is reported to have quoted the Messenger of Allah (S) as saying,

No word is worthy unless it is attached to a deed. No deed is worthy unless it is attached to (pure) intention. No word, deed, and intention can be worthy unless they correspond to the Prophetic practice.[4]

Acting Upon The Prophetic Practices

Imam Ali (‘a) reported that he heard the Messenger of Allah (S) saying,

Adhere inseparably to the Prophetic practice, for a little deed that is compatible with the Prophetic practice is better than a much deed that is innovative.[5]

Importance Of Knowledge

Imam Ali (‘a) is reported to have quoted the Messenger of Allah (S) as saying, Knowledge is kept in hoards whose clue is to ask. So, ask (about knowledge) so that Allah will have mercy upon you. In a question, four persons are awarded: (1) the asker, (2) the teacher, (3) the listener, and (4) the answerer.[6]

Learning And Teaching The Quran

Imam Ali (‘a) is reported to have quoted the Messenger of Allah (S) as saying,

The best of all of you are those who learn and teach the Quran.[7]

Seeking Knowledge

Imam Ali (‘a) reported that he heard the Messenger of Allah (S) saying,

Seeking knowledge is a duty that is incumbent upon every Muslim person. So, seek knowledge from its sources and quote it from its people. Verily, to learn knowledge for the sake of Allah is a rewardable act, to seek it is a sort of worship, to discuss it with others is a sort of glorifying Allah, to act upon it is a sort of holy struggle, to teach it to those who do not know it is a sort of almsgiving, and to confer it to its people is a sort of seeking nearness to Allah the All-exalted.

This is because knowledge is the guidepost to what is lawful and what is not, the signpost on the paths to Paradise, the entertainer in loneliness, the companion in estrangement and desolation, the narrator in isolation, the guide in ease and difficulty, the weapon against enemies, and the ornament with the friends.

By knowledge, Allah raises some people to make them the leaders to prosperity whose traces are followed, deeds are patterned, opinions are approved, and friendships are desired by the angels who rub them with their wings and bless them in their prayers. Every wet and dry thing implores Allah’s forgiveness for these (knowledgeable people), including the fishes and pests of the oceans and the beasts and cattle of the lands.

Verily, knowledge is the life of hearts against ignorance, the light of sights against darkness, and the strength of physiques against weakness. Knowledge drives one to the abodes of the virtuous ones, to the sessions of the righteous ones, and to the high ranks in this world and the other world.

For the knowledgeable, to remember Allah is equal (in reward) to observance of fasting and to learn it is equal to practicing devotional acts. Through knowledge, the Lord is obeyed and worshipped, relation ties are strengthened, and what is lawful and what is not are recognized.

Knowledge is the leader of action, and action is its follower. It is inspired to the happy ones, while the unhappy ones are deprived of it. Blessed be those whom Allah does not deprive of gaining a share of knowledge.[8]

Seeking Knowledge Is Sort Of Worship

Imam Ali (‘a) is reported to have quoted the Messenger of Allah (S) as saying,

Whoever goes on a journey seeking a field of knowledge in order to return a false matter to the truth or an item of deviation to the true guidance, his action will be equaled (in reward) to a forty year worship.[9]

Seeking Knowledge For Allah’s Sake

Imam Ali (‘a) is reported to have quoted the Messenger of Allah (S) as saying, Whoever seeks knowledge for the sake of Allah, will become humbler in view of himself when he makes a scientific achievement, more modest among people, more pious to Allah, and more knowledgeable in the religious affairs. Such one will benefit from his knowledge and will help others benefit from it.

However, whoever seeks knowledge in order to attain worldly gains, higher status, and a post near the ruler, will be haughtier the more he learns and will become debased in the sight of people. He will also be haughty before Allah and will become aloof increasingly from the religion. Such one will not benefit from his knowledge. He must then stop seeking knowledge for such purposes and stop condemning himself. He will thus gain nothing but regret and disgrace on the Resurrection Day.[10]

Seeking Knowledge For Purpose Of Arguing The Knowledgeable

One of the most wonderful precepts that the Holy Prophet (S) said to Imam Ali (‘a) was this one:

As for those who learn (knowledge) for the purpose of disputing with the foolish ones, vying proudly with the scholars, or attracting people’s attentions so that they will deify them, they should find themselves a place in Hellfire.[11]

The Ink Of Scholars

Imam Ali (‘a) is reported to have quoted the Messenger of Allah (S) as saying,

On the Resurrection Day, the ink of the scholars will be weighed out against the blood of the martyrs. Then, the ink of the scholars will outweigh the blood of the martyrs.[12]

Two Gluttonous Persons Are Never Sated

Imam Ali (‘a) is reported to have quoted the Messenger of Allah (S) as saying,

Two kinds of people with great appetites do not become satisfied. There is a person of great appetite for the worldly gains, and a person with great appetite for knowledge. In the matters of the worldly gains, if one limits himself to what Allah has made lawful for him, he is saved, and if one accumulates such gains in unlawful ways, he is destroyed, unless he repents and changes his ways. In the matters of knowledge, if one acquires it from people of knowledge and practices accordingly, he is saved and if one uses it for worldly gains, then that is all he gets.[13]

The learned in religious knowledge

Imam Ali (‘a) is reported to have quoted the Messenger of Allah (S) as saying,

Excellent is the man who is well-versed in the religious knowledge. If he is needed, then he will be useful; and if he is not needed, then he will benefit himself.[14]

The Obeyed Scholar

Imam Ali (‘a) is reported to have quoted the Messenger of Allah (S) as saying,

Life is worthless except for two men: an obeyed scholar and a vigilant listener.[15]

The Precedence Of Intelligence

Imam Ali (‘a) is reported to have quoted the Holy Prophet (S) as saying to him,

O Ali, if people seek proximity to their Creator through the various fields of decency, you must seek proximity to Allah through the various fields of intelligence. Once you do so, you will gain priority over them in ranks and closeness to people in this world and in the other world with Allah.[16]

Ignorance And Intelligence

The Holy Prophet (S) is reported to have said to Imam Ali (‘a),

O Ali, there is no poverty harsher than ignorance and there is no wealth more beneficial than intelligence.[17]

A Knowledgeable Among Ignorant People

Imam Ali (‘a) is reported to have quoted the Messenger of Allah (S) as saying,

A knowledgeable man amongst ignorant people is like a living one among the dead. Verily, for the seeker of knowledge, everything implores Allah’s forgiveness, even the fishes and pests in oceans and the pests and cattle on the lands. So, seek knowledge, for it is the tie between Allah, the Almighty and All-glorified, and you. Verily, the seeking of knowledge is a duty imposed on every Muslim.[18]

Concealment Of Knowledge

Imam Ali (‘a) reported that he heard the Holy Prophet (S) saying,

Whoever conceals knowledge where it must be demonstrated and where there is no need for practicing self-protection after he has been asked about it, will come on the Resurrection Day reined with a bridle of fire.[19]

Issuance Of Verdicts Without Knowledge

Imam Ali (‘a) is reported to have quoted the Messenger of Allah (S) as saying,

Whoever issues verdicts to the people without having knowledge with the matter, will be cursed by the angels of the heavens and the earth. [20]

The Reality Of Faith

Imam Ali (‘a) is reported to have quoted the Messenger of Allah (S) as saying,

A servant (of Allah) will not be considered faithful before he believes in four things: (1) he must bear witness that there is no god save Allah (2) and that I am the messenger of Allah Who has sent me with the truth. (3) He must believe in resurrection after death, and (4) he must believe in the predetermined acts of Allah.[21]

The Reality Of Belief In Allah’s Unity

Imam Ali (‘a) is reported to have quoted the Messenger of Allah (S) as saying,

The outer aspect of true monotheism lies in its inner aspect, and its inner aspect lies in its outer aspect. His outer aspect can be described, but it cannot be seen. His inner aspect is too present to be invisible. He is sought everywhere while no place is empty of Him. He is always present, but He is beyond all limits and, meanwhile, He is absent but He cannot be missed.[22]

The Expression: There Is No God But Allah

Imam Ali (‘a) is reported to have quoted the Messenger of Allah (S) as saying,

Allah, majestic be His Majesty, says: ‘There is no god but Allah’ is My fortress. Hence, whoever enters My fortress will be saved from My chastisement.[23]

When he reported this tradition, Imam Al-Riza (‘a) added,

‘This word is contingent upon some conditions one of which is showing love for us the Ahl Al-Bayt.’[24]

The Blessing Of Monotheism

Imam Ali (‘a) is reported to have quoted the Messenger of Allah (S) as saying,

The reward of one whom Allah the Almighty and All-majestic endued with believing in Allah’s unity is nothing but Paradise.[25]

Obedience To Allah

Imam Ali (‘a) is reported to have quoted the Messenger of Allah (S) as saying,

No obedience to any mortal must be shown when it causes disobedience to Allah.[26]

Having Good Opinion About Allah

Imam Ali (‘a) is reported to have said that the Holy Prophet (S), from his minbar, said,

I swear by the One besides whom no one else deserves to be worshipped, a believer never receives any good in this life and in the hereafter, except because of his hopefulness toward Allah, his confidence in Allah, his good moral behavior and his abstaining from backbiting the believers. I swear by the One besides whom no one else deserves to be worshipped, Allah does not punish a believer after his repenting and asking forgiveness except because of his despair toward Allah, his shortcoming in his hope from Allah, his bad moral behaviors and his backbiting of the believers.

I swear by the One besides whom no one else deserves to be worshipped that, hope of a believer does not exist without Allah running his affairs according to the hopeful intentions of the believer. It is because nobility is of the attributes of Allah; in His hand is all good, and He considers Himself indebted toward His believing servants, who are hopeful about Him, not to allow their hope remaining fruitless. Therefore, be hopeful about Allah and be interested with Him.[27]

Hoping For Something That Achieves Allah’s Pleasure

Imam Ali (‘a) is reported to have said that the Holy Prophet (S) said,

Whoever hopes for something that achieves the pleasure of Allah the Almighty and All-majestic will not leave this world before Allah gives him that thing.[28]

Things Approximating To Allah

Imam Ali (‘a) is reported to have said:

One day, a man asked the Holy Prophet (S) to guide him to an act that will not prevent him from entering Paradise.

The Holy Prophet (S) thus instructed,

Do not be angry, do not beg people for anything, and wish for people whatever you wish for yourself.[29]

Allah Is Oft-Forgiving

Imam Ali (‘a) is reported to have quoted the Holy Prophet (S) as saying,

Around the Divine Throne, this statement has been written four thousand years before the creation of this world: ‘Most surely, I am most forgiving to him who repents and believes and does good, then continues to follow the right direction.’[30]

The Holy Prophet Attires Imam Ali With A Turban

Imam Ali (‘a) is reported to have said,

The Messenger of Allah (S) attired me with a turban. He dropped it from the back and then said to me, ‘Verily, Allah the Almighty and All-majestic equipped me on the Battle of Badr and the Battle of hunayn with angels who wore such a turban. Verily, turban interposes between disbelief and faith.’[31]

The Holy Prophet Visits Imam Ali

Imam Ali (‘a) is reported to have said,

The Messenger of Allah (S) visited us and spent that night with us. Al- Hasan and Al-Husayn were asleep, but Al-Hasan woke up and asked for water. The Messenger of Allah (‘a) went to a skin of water that we used to use. He poured water from that skin into a cup and gave it to Al-Hasan. Al- Husayn took the cup from the hand of Allah’s Messenger to drink, but he stopped him and gave the cup to Al-Hasan.

Upon this situation, Fatimah said, ‘O Allah’s Messenger, it seems that you love Al-Hasan more.’ Allah’s Messenger (S) replied, ‘No, I do not. It is only that Al-Hasan first asked for water. You, these two (sons), this sleeping man (Ali), and I shall be in the same place on the Resurrection Day.’[32]

The Holy Prophet’s Instructions To Imam Ali

The Holy Prophet (S) is reported to have said to Imam Ali (‘a),

O Ali, I am going to give you some instructions that you should maintain. O Ali, to avoid pleasing anyone and discontenting Allah, thanking anyone for a favor that Allah has given to you, and reproaching anyone for something that Allah has not given to you these are parts of the conviction.

The sustenance cannot be obtained through (any sort of) niggardliness and will not be ceased when someone hates it. Out of His wisdom and grace, Allah has made relief and delight lie in conviction and satisfaction, and made care and grief lie in suspect and malice.

O Ali, there is no poverty harsher than ignorance, no fortune better than the intellect, no loneliness drearier than pride, no victory like counseling, no intellect like moderation, no lineage like good manners, and no worship like pondering (over things).

O Ali, untruth is the epidemic of talking, oblivion the epidemic of knowledge, laziness the epidemic of worship, to remind reproachfully (of your favors) the epidemic of leniency, despot the epidemic of courage, showing off the epidemic of handsomeness, and pride the epidemic of (belonging to good) ancestry.

O Ali, keep up saying the truth and your mouth will never utter any single lie. Never approach any treason. Fear Allah as if you see Him before you. Sacrifice your property and soul for the sake of your religion. Ride the good manners and avoid the ill manners.

O Ali, the most favorable deeds to Allah are three: the best worshipper is he who fulfills the obligatory duties of Allah properly. The most pious of people is he who abstains from the forbidden matters. The wealthiest of people is he who satisfies himself with that which Allah has given to him.

O Ali, three characters are the high moral standards: they are to regard him who ruptured his relations with you, give him who deprived you (of his bestowals), and pardon him who wronged you.

O Ali, three matters save you: (They are) to control your tongue (stop saying obscene language or stop reviling at people), to weep for your sins, and to contend with your home.

O Ali, three characters are the masters of deeds: they are to treat people fairly, to equalize your brothers-in-faith to yourself, and to thank Allah under any condition.

O Ali, three categories (of people) are the guests of Allah. The first is a man who visits his faithful brother for Allah’s sake. This man is certainly Allah’s guest, and it is incumbent upon Allah to honor His guests and satisfy their needs. The second is a man who offers a prayer and immediately offers another. He is surely Allah’s guest and it is incumbent upon Allah to honor His guest. The third are the performers of Hajj and ‘Umrah pilgrimages. They are the delegations to Allah, and it is incumbent upon Allah to honor His delegations.

O Ali, three matters are rewarded in this world and the world to come: Going on Hajj pilgrimage eradicates poverty, almsgiving eradicates catastrophes, and regard of the relatives prolongs the lifetime.

O Ali, the deeds of those who do not enjoy the following three characters are worthless: piety that impedes against committing acts of disobedience to Allah the Glorified and Majestic, knowledge that protects against the ignorance of the foolish ones, and an intellect that helps in associating with people courteously.

O Ali, three men will be made to stand under the shade of the (Divine) Throne on the Day of Resurrection: they are a man who likes for his friend whatever he likes for himself, a man who stops doing anything before he realizes whether it pleases or displeases Allah, and a man who does not find fault with his friends before he himself gets rid of that fault. A man will find a new fault with himself whenever he gets rid of one. It is quite sufficient for a man to engage himself in amending his own defects.

O Ali, three matters are within the doors to charity: generosity, nice wording, and steadfastness against harm.

O Ali, it is written in the Torah that four matters always accompany other four ones. He who begins his day with acquisitiveness is beginning his day with discontentment to Allah. He who complains about misfortune is complaining his Lord. Two thirds of the religion of him who acts humbly before a rich man come to nothing. The people of this community who will be in Hellfire are surely those who deride and disregard the Verses (or signs) of Allah.

O Ali, except three, every eye will be weeping on the Day of Resurrection: an eye that spent a night sleeplessly for Allah’s sake, an eye that is lowered before what Allah has prohibited to gaze, and an eye that shed tears due to fearing Allah.

O Ali, blessed be the face (of an individual) that Allah notices (him) weeping for a sin, which no one has seen except Him.

O Ali, three matters are destructive and three others are rescuing. The three destructive matters are the pursued passion, the obeyed niggardliness, and self-conceit. The three rescuing matters are to treat (others) fairly in both situations of satisfaction and displeasure, to be moderate in both situations of richness and poverty, and to fear Allah secretly and openly. Fear Allah as if you see Him. If you do not see Him, He can surely see you.

O Ali, telling untruths may be acceptable only in three situations: in the stratagem of wars, promising the wife, and for reconciliation between people.

O Ali, truth is discommended in three situations: in states of talebearing, informing the husband of what he does not like to hear about his wife, and telling the falsity of a speech of goodness.

O Ali, four matters go uselessly: to eat after (attaining) satiety, to light a lamp in the moonlit, to seed in the briny land, and to do favors to the undeserving.

O Ali, four matters are the quickest in punishment: to recompense the favor with mistreatment, to trespass him who does not show hostility, to break the faith of the party who keeps up his faith, and to rupture your relations with the relatives who regard you properly.

O Ali, those who keep these four characters enjoy perfect Islam: telling truths only, showing gratitude, prudence, and good mannerism.

O Ali, the true richness is surely to be kept away from asking from people. To beg people frequently is surely humility. It is also the true poverty.

O Ali, a faithful believer must enjoy three characteristics: fasting, offering prayers, and giving alms. Likewise, the false believer enjoys three characteristics: he flatters slavishly when he witnesses (a situation), backbites, and rejoices over the others’ misfortunes.

The unjust people must enjoy three characteristics: they dominate him who is less powerful than they are by means of their powers, they dominate him who is more powerful than they are by means of acts of disobedience (to Allah), and they support the oppressors. The showy has three characteristics: he activates among people, he becomes lazy when he is alone, and he desires to be praised in all states.

The hypocrite has three characteristics: he lies in speech, fails to fulfill his trusts, and breaks his promise. The indolent has three characteristics: he slackens until he neglects, neglects until he wastes, and wastes until he commits a sin. The intelligent ones should always be active except in three situations; in seeking the worldly earnings, stepping for a reward, and gaining a legal pleasure.

O Ali, there is no poverty harsher than ignorance, no fortune more useful than the mind, no loneliness gloomier than self-esteem, no activity like moderation, no piety like abstinence, and no ancestry like good mannerism. Telling lies is the epidemic of speech, oblivion the epidemic of knowledge, reminding (others of your favors) reproachfully the epidemic of leniency.

O Ali, whenever your sight falls on the new moon, you should repeat allahu-akbar (Allah is the Most Great) three times and say, ‘All praise be to Allah Who created you and me and made you on various stages and made you a sign for all peoples.’

O Ali, whenever you look in a mirror, you should repeat allahu-akbar (Allah is the Most Great) three times and say, ‘O Allah, please better my morals in the same way as You have bettered my creation.’

O Ali, whenever you encounter a matter that frightens you, you must say, ‘O Allah, (I implore You) in the name of Muhammad and Muhammad’s Household to release me from my fear.’

O Ali, if you feel a snake in your luggage, you should allow it three times. In the fourth, you should kill it, because it, in this case, is atheist.

O Ali, you should kill any snake that you see in your way. I have taken a pledge on the jinn that they should never be in the appearance of a snake.

O Ali, four characters are signs of unhappiness: solidity of the eye, hardheartedness, long hope, and fondness of the worldly pleasures.

O Ali, whenever someone praises you face to face, you should say, ‘O Allah, please make me better than what he thinks of me, forgive my sins that he does not know, and do not blame me for what he has said.’

O Ali, whenever you copulate with your wife, you should say, ‘In the Name of Allah. O Allah, please take Satan away from us and from what you will grant us.’ If it is ordained that you will be given a baby, Satan will never hurt it (if you say these words).

O Ali, begin (your meals) with salt and end with salt. Salt is surely the cure of seventy diseases the least of which is psychosis and leprosy.

O Ali, use the olive oil. Satan will not approach those who use the olive oil for forty nights.

O Ali, do not copulate with your wife at the fifteenth night of every (lunar) month and at the first night of every (lunar) month. Have you not noticed that the insane are often affected on these two nights?

O Ali, if you have a baby, you should recite the adhan (i.e. the ritual call to prayer) statements in his right ear and the iqamah (i.e. the prefatory statements of the ritual prayers) in the left. Thus, Satan will never affect him/her.

O Ali, may I inform you of the evilest people?’ They are those who never forgive and never overlook. May I inform of those who are worse than those people are?’ They are those whose evil is not secured and good is not expected from them.

O Ali, do not go to the bathroom naked. Damned are those who go to the bathroom naked and those who look at them.

O Ali, do not wear a ring in the forefinger or the middle finger. The people in the time of Prophet Lot used to wear their rings in those two fingers. You should never disrobe the pinkie (A ring should always be in your pinkie).

O Ali, Almighty Allah surely likes the servant (of Him) who prays him with these words: ‘O Lord, please forgive me. Except You, no one forgives the sins.’ In this case, the Lord will answer, ‘O My angels, My servant has known that except Me, no one forgives the sins. Be the witnesses, I have forgiven him.’

O Ali, beware of telling untruths, for it blackens the face; and the teller of lies will be recorded with Allah as liar. Honesty whitens the face and the honest will be recorded with Allah as truthful. You should know that honesty is blessed and lie is ill-omened.

O Ali, beware of backbiting and spreading malicious gossip. Backbiting breaks the (ritual) fasting and spreading malicious gossip brings about punishment in the graves.

O Ali, do not swear by Allah whether you say the truth or not, except in cases of emergency. Do not make Allah to be a hindrance to your good deeds, because of your oath, for Allah will never have compassion or custody on one who swears by His Name falsely.

O Ali, do not care for tomorrow’s livelihood. Every tomorrow comes with its livelihood.

O Ali, beware of disputation, for it begins with ignorance and ends with regret.

O Ali, persist in using toothbrush, for it purifies the mouth, satisfies the Lord, and betters the sight. Cleaning the teeth (with a special stick) makes the angels approach you, for they dislike the malodor of those who do not clean their mouths after eating.

O Ali, do not be angry (under any circumstances). If you are enraged, you should sit down and think of the Lord’s power over His servants; yet, He treats them leniently. If someone says to you, ‘Fear Allah,’ you should try to relinquish your rage and cling to your (feeling of) clemency.

O Ali, whatever you spend on yourself, you may anticipate that Allah will compensate you for it; therefore, you will surely find it saved (for you) with Allah.

O Ali, show good mannerism towards your folks, neighbors, associates, and friends so that Allah will record the highest ranks for you.

O Ali, you should dislike for others whatever you dislike for yourself and like for them whatever you like for yourself. This will make you a just arbitrator and a fair judge. Furthermore, the inhabitants of the heavens will favor you and the inhabitants of the earth will love you. Try to act upon these instructions of mine to you.[33]

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References

[1] For more information about this issue, the gentle reader is advised to refer to the book entitled Man’ Tadwin Al-Hadith by Sayyid Ali Al-Shahristani. The book has been translated into English, under the title: The Prohibition of Recording the Hadith, by Badr Shahin and published by Ansariyan Publications. [Translator]

[2] Nahj Al-Balaghah, Sermon No. 210.

[3] Shaykh Al-Saduq, Al-Khisal, pp. 418 (the English version).

[4] ‘Allamah Al-Majlisi, Bihar Al-Anwar 2:261.

[5] Allamah Al-Majlisi, Bihar Al-Anwar 2:261.

[6] Abu-Na’im, Hilyat Al-Awliya’ 3:193.

[7] Sunan Al-Tirmidhi 4:53.

[8][8] ‘Allamah Al-Majlisi, Bihar Al-Anwar 1:171.

[9] ’Allamah Al-Majlisi, Bihar Al-Anwar 1:182.

[10] Al-Tabrisi, Mishkat Al-Anwar (the English version), pp. 339.

[11] Al-karrani, Tuhaf Al-’Uqul (the English version), pp. 29.

[12] ‘Allamah Al-Majlisi, Bihar Al-Anwar 2:16.

[13] Shaykh Al-Kulayni, Al-Kafi 1:46.

[14] ‘Allamah Al-Majlisi, Bihar Al-Anwar 2:16.

[15] ‘Allamah Al-Majlisi, Bihar Al-Anwar 2:18.

[16] Abu-Na’im, Hilyat Al-Awliya’ 1:18.

[17] Al-Hurr Al-’Amili, Wasa’il Al-Shi’ah 6:162.

[18] ‘Allamah Al-Majlisi, Bihar Al-Anwar 1:172.

[19] ‘Allamah Al-Majlisi, Bihar Al-Anwar 2:72.

[20] ‘Allamah Al-Majlisi, Bihar Al-Anwar 2:116.

[21] ‘Allamah Al-Majlisi, Bihar Al-Anwar 5:87.

[22] ‘Allamah Al-Majlisi, Bihar Al-Anwar 4:264.

[23] Baqir Sharif Al-Qarashi, Hayat Al-Imam Al-Ridha 2:289.

[24] ‘Allamah Al-Majlisi, Bihar Al-Anwar 3:5.

[25] Shaykh Al-Saduq, Al-Tawhid, pp. 23.

[26] Musnad Ahmad ibn Hanbal 1:212, H. 1098.

[27] Shaykh Al-Kulayni, Al-Kafi 2:72 .

[28] Shaykh Al-Saduq, Al-Khisal, pp. 23.

[29] ‘Allamah Al-Majlisi, Bihar Al-Anwar 74:123.

[30] Al-Muttaqi Al-Hindi, Kanz Al-’Ummal 4:228.

[31] Sunan Abi-Dawud 1:23, H. 154.

[32] Sunan Abi-Dawud 1:26, H. 190.

[33] Al-karrani, Tuhaf Al-’Uqul.

The Selection Taken from the “The Life of Ali Ibn Abi Talib” by Baqir Sharif al-Qurashi.