Sa'id ibn Mansur ya ce a cikin Sunan dinsa: Hushaym ya ba mu labari:

Sacid ibn Mansur said in his Sunan\ Hushaym narrated to us:

Hajjaj ya ba mu labari: Wani Shaikh daga Fazarah ya gaya mini: Na ji cAli yana cewa, ‘Godiya ta tabbata ga Allah wanda ya sa maƙiyinmu ya tambaye mu game da wani abu da ya faru da shi a cikin al'amarin addininsa. Mucawiyah ya rubuta mini yana tambayata game da mahaifa-biyu wanda ba a san jinsinsa ba.13 Na rubuta masa cewa ya sa a ba shi gādo bisa ga yadda yake fitsari.’ Hushaym ya faɗi irin wannan daga Mughirah, daga ash-Shacbi, daga cAli.

Hajjaj narrated to us: A Shaykh from Fazarah told me: I heard cAli saying, ‘Praise belongs to Allah Who made our enemy ask us about something that had occurred to him in the matter of his deen. Mucawiyah wrote to me, asking me about the ambiguous hermaphrodite.13 I wrote to him that he should make him inherit according to how he urinates.’ Hushaym said the same from Mughirah from ash-Shacbi from cAli.

Ibn cAsakir ya ruwaito cewa Al-Hasan ya ce: Lokacin da cAli ya zo Basra, Ibn al-Kawwa’ da Qais ibn cAbbad suka tsaya a gabansa suka ce masa: "Ba za ka sanar da mu game da wannan tafarki da ka sa gaba a kai ba, na jagorantar al'ummah, har wasu daga cikinsu suna bugun wasu? Shin alkawari ne da Manzon Allah ﷺ ya yi da kai?"

Ibn cAsakir narrated that Al-Hasan said: When cAli came to Basra, Ibn al-Kawwa’ and Qais ibn cAbbad stood before him and said to him, ‘Will you not inform us about this course which you are set upon, taking charge of the ummah, so that some of them are striking others; is it a covenant of the Messenger of Allah, may Allah bless him and grant him peace, which he made with you?

Ka faɗa mana, domin kai ne amintaccen da muke da yarda da shi game da abin da ka ji.’ 13 watau shin mai jinsi biyu yana gado kamar namiji ko kamar mace?

Tell us, for you are the trusted one in whom we have confidence about that which you have heard.’ 13 i.e. does the hermaphrodite inherit property as a man or as a woman?

Ya ce, ‘Game da batun cewa ina da alkawari game da wannan daga Manzon Allah ﷺ, to a’a. Na rantse da Allah, idan na kasance na farko wajen tabbatar da shi, ba zan zama na farko wajen danganta ƙarya gare shi ba. Da a ce ina da alkawari daga Manzon Allah ﷺ game da wannan, da ban taɓa barin ɗan’uwan Banu Taym ibn Murrah (Abu Bakar) da Umar ibn al-Khattab su tsaya a kan mimbarinsa ba, da na yaƙe su da hannuna, koda kuwa ba zan iya samun komai ba sai wannan tufafina. Sai dai Manzon Allah ﷺ ba a kashe shi ba, kuma bai mutu ba zato ba tsammani, a maimakon haka ya daɗe cikin rashin lafiyarsa kwanaki da dare, tare da mu’azzin yana zuwa gare shi don sanar da shi lokacin sallah. Yana umartar Abu Bakar da ya jagoranci mutane a sallah, alhali yana sane da matsayina. Ɗaya daga cikin matayensa ta so ta kawar da shi daga Abu Bakar, sai ya ƙi kuma ya fusata. Ya ce, “Ku ne mata masu yi wa Yusuf dabaru! Ku faɗa wa Abu Bakar ya jagoranci mutane a sallah!” Lokacin da Allah ya karɓi Annabinsa ﷺ, mun duba al’amuranmu, kuma mun zaɓi domin al’amuranmu na duniya wanda Manzon Allah ﷺ ya yarda da shi domin addininmu. Sallah ita ce tushen Musulunci, kuma ita ce shugaban addini, da kuma goyon bayan addini, don haka muka yi wa Abu Bakar mubaya’a, domin ya cancanci hakan. Babu wata biyu daga cikinmu da ta saɓa game da shi, babu wani daga cikinmu da ya shaida a kan wani, kuma ba mu musanta matsayinsa ba. Na cika abin da ya wajaba a kan Abu Bakar, na amince da biyayyar da take haƙƙinsa, na yi yaƙe-yaƙe tare da shi a cikin rundunarsa. Ina karɓa idan ya ba ni, ina zuwa yaƙe-yaƙe idan ya aike ni, kuma ina bulala da bulalata saboda hukuncin hadd a kansa.

He said, ‘As for my having a covenant about that from the Prophet, may Allah bless him and grant him peace, then no. By Allah, if I was the first to affirm him, I will not be the first to attribute a lie to him. If I had had a covenant from the Prophet, may Allah bless him and grant him peace, about that, I would never have allowed the brother of Bani Taym ibn Murrah (Abu Bakr) and cUmar ibn al-Khattab to stand upon his minbar, I would have fought them with my own hand, even if I could find nothing but this garment of mine. However, the Messenger of Allah was not killed, and he did not die suddenly, rather he lingered in his illness for days and nights, with the mu’adhdhin coming to him to announce the time of the prayer to him. He would order Abu Bakr, who would lead the people in prayer, while he knew my standing. One of his wives wanted to turn him away from Abu Bakr, and he refused and became angry. He said, “You are the female companions of Yusuf! Tell Abu Bakr to lead the people in prayer!” When Allah took His Prophet, may Allah bless him and grant him peace, we considered our affairs and we chose for our worldly affairs he whom the Prophet of Allah, may Allah bless him and grant him peace, was satisfied with for our deen. The prayer is the root of Islam and it is the amir of the deen, and the support of the deen, so we pledged allegiance to Abu Bakr, for he was worthy of that, no two of us disagreed about him, none of us bore testimony against others, and nor did we deny his privilege. I discharged what was due to Abu Bakr, acknowledged the obedience that was his right, went on military expeditions with him in his troops. I would take when he gave me, go on military expeditions when he sent me on them, and I would lash with my whip for the hadd punishment for him.

Sa'ad ya mutu, sai cUmar ya karbi (khalifanci) ya yi shi bisa ga Sunnar sahabinsa (Abu Bakr) da kuma abin da ya sani game da al'amarinsa. Mun yi wa cUmar mubaya'a, ba wanda daga cikinmu ya saba masa, ba kuwa wani daga cikinmu da ya bada shaida a kan wani, kuma ba mu musanta darajarsa ba. Na cika abin da ya wajaba a kan cUmar, na amince da biyayyar da take hakkinsa, kuma na yi yaƙe-yaƙe tare da shi a cikin sojojinsa. Zan karɓi abin da ya ba ni, in je yaƙe-yaƙe lokacin da ya aike ni, kuma zan yi masa bulala da kazar hadd idan ya umarce ni.

‘When he died, cUmar undertook it (the khilafah) and he took it according to the Sunnah of his companion (Abu Bakr) and that which he knew of his affair. We pledged allegiance to cUmar, no two of us disagreeing about him, nor any of us bearing testimony against any others, nor did we deny his privilege. I discharged what was due to cUmar, acknowledged the obedience that was his right, and went on military expeditions with him in his armies. I would take when he gave me, go on military expeditions when he sent me on them, and I would lash with my whip for the hadd punishment for him.

Sa'ad da ya mutu, na tuna a cikin raina dangantakata ta kusa (da Manzon Allah ﷺ), fifikona, matsayina na gaba da sauran mutane da daraja tawa, ina tunanin cewa babu wanda zai ɗauki wani daidai da ni. Duk da haka, shi (cUmar) yana tsoron cewa, idan khalifan da zai biyo bayansa ya aikata wani aiki na ba daidai ba, zai dawo kansa a kabarinsa. Ya janye kansa da ɗansa daga cikinta, domin idan akwai wani son kai a cikinsa da zai fifita ɗansa ga wannan (khilafah). Ya kau da kansa daga gare ta, yana mika ta ga wata ƙungiya ta mutum shida daga Quraishawa wadanda ni ma ina cikinsu. Lokacin da ƙungiyar ta taru, na yi tunanin cewa ba za su ɗauki wani daidai da ni ba. cAbdur-Rahman ibn cAwf ya karɓi alkawari daga gare mu cewa za mu saurara mu yi biyayya ga duk wanda Allah ya ba shi iko a kanmu. Daga baya kuma ya kama hannun cUthman ibn cAffan, ya sanya hannunsa a cikin nasa.

‘When he died, I recalled within myself my close relationship (to the Prophet, may Allah bless him and grant him peace), my priority, my precedence and my merit, thinking that no-one would hold another equal to me. However, he (cUmar) was afraid that, if the khalifah after him would do a wrong action, it would attach to him in his grave. He withdrew himself and his son from it, for if there had been any partiality in him he would have preferred his son for it (the khilafah). He quit himself of it, passing it on to a group of six from Quraysh of whom I was one. When the group met, I thought that they would not consider anyone equal to me. cAbd ar-Rahman ibn cAwf took a compact from us that we would listen to and obey whomever Allah gave authority over us. Then later he took the hand of cUthman ibn cAffan and put his hand in his.

"Na yi tunani a kan al'amarina, sai na ga cewa biyayyata ta riga rantsuwar mubaya'ata, kuma an karɓi alkawarina domin wani."

‘I considered my affair, and (saw that) my obedience had preceded my oath of allegiance, and my covenant had been taken for another.

Saboda haka muka yi mubaya'a ga cUthman. Na cika abin da ya rataya a wuyana gare shi, na amince da biyayya da take masa, kuma na yi yaƙe-yaƙe tare da shi a cikin sojojinsa. Idan ya ba ni, sai in karɓa; idan ya aike ni yaƙi, sai in je; kuma ina yi masa bulala da kaca don hukuncin hadd.

We therefore pledged allegiance to cUthman. I discharged what was due to him, acknowledged the obedience that was his right, and went on military expeditions with him in his armies. I would take when he gave me, go on military expeditions when he sent me on them, and I would lash with my whip for the hadd punishment for him.

"Lokacin da aka buge shi, sai na yi tunani game da al'amarina. Halifofi biyu, waɗanda suka riƙe shi bisa alƙawarin Manzon Allah ﷺ, sun riga sun tafi, dangane da sallah."

‘When he was struck down I considered my affair. The two khalifahs, who had taken hold of it through the covenant of the Messenger of Allah, may Allah bless him and grant him peace, to the two of them regarding [or in respect of] the prayer, had gone.

Wannan, wanda aka karɓi alkawari daga gare shi, an kashe shi.

This one, with whom the covenant had been taken, had been killed.

أهل الحرمين (مكة والمدينة) بايعوني، وأهل هذين الإقليمين (الكوفة والبصرة). فقام إليها من ليس مثلي، ولا نسبه كنسبي، ولا علمه كعلمي، ولا له سابقتي، وأنا أحق بها منه. وروى أبو نعيم في الدلائل عن جعفر بن محمد أن أباه قال: أُتي علي بن أبي طالب برجلين في خصومة، فجلس تحت جدار، فقال له رجل: الجدار سيسقط! فقال علي: امضِ، فإن الله كافٍ حافظًا. فقضى بينهما، ثم قام، فسقط الجدار.

The people of the two Harams (Makkah and Madinah) pledged allegiance to me, and the people of these two provinces (Kufa and Basra). One sprang into it who is not the like of me, his relationship not as my relationship, nor his knowledge like my knowledge, nor does he have priority like my priority, and I have more right to it than him.’ Abu Nucaym narrated in ad-Dala’il from Jacfar ibn Muhammad that his father said: Two men were brought before cAli in a dispute, and so he sat at the base of a wall. A man said to him, ‘The wall will fall down!’ cAli said, ‘Carry on. Allah suffices as a guardian.’ He passed judgement between them, stood up and then the wall fell down.

Akwai a at-TuyuriyyatW\t\\ isnadinsa daga Ja'far ibn Muhammad cewa mahaifinsa ya ce: Wani mutum ya ce wa Ali ibn Abi Talib, "Mun ji kana cewa a cikin khutbah, 'Ya Allah, ka gyara mana (al'amuranmu) da abin da ka gyara da shi ga halifofin da suka bi hanya madaidaiciya kuma aka shiryar da su,' to su waye?" Idanunsa suka cika da hawaye, sai ya ce, "Su ne ƙaunatattu na biyu, Abu Bakr da Umar, shugabannin shiriya guda biyu, shaiƙhan Musulunci guda biyu, mutanen Quraishawa guda biyu, waɗanda za a riƙa koyi da su bayan Manzon Allah ﷺ. Duk wanda ya koyi da su za a kiyaye shi (daga ɓata), kuma duk wanda ya bi sawunsu za a shiryar da shi kan hanya madaidaiciya, duk wanda ya manne musu kuwa yana cikin jam'iyyar Allah." Abdurrazzaq ya ruwaito cewa Hujr al-Madari ya ce: Ali ibn Abi Talib ya ce mini, "Me za ka yi idan aka umarce ka da ka la'anci ni?" Na ce, "Shin hakan zai faru?" Ya ce, "Eh." Na ce, "Me zan yi?" Ya ce, "Ka la'ance ni, amma kada ka watsar da ni." Shi (Hujr) ya ce:

There is in at-TuyuriyyatW\t\\ its isnad from Jacfar ibn Muhammad that his father said: A man said to cAli ibn Abi Talib, ‘We hear you saying in the khutbah, “O Allah, set us right with that which You set right the khalifahs who followed the right course and were guided,” so who are they?’ His eyes filled with tears and he said, ‘They are my two beloveds, Abu Bakr and cUmar, the two imams of guidance, the two shaykhs of Islam, the two men of Quraysh, who are to be taken as exemplars after the Messenger of Allah, may Allah bless him and grant him peace. Whoever takes them as exemplars will be protected (from error), and whoever follows their footsteps will be guided on the straight path, and whoever clings to them is of the party of Allah.’ cAbd ar-Razzaq narrated that Hujr al-Madari said: cAli ibn Abi Talib said to me, ‘What will you do when you are ordered to curse me?’ I said, ‘Will that happen?’ He said, ‘Yes.’ I said, ‘What should I do?’ He said, ‘Curse me, but do not forsake me.’ He (Hujr) said:

Muhammad ɗan Yusuf, ɗan'uwan al-Hajjaj - kuma shi ne amir na Yaman - ya umarce ni in la'anci ʿAli, sai na ce, 'Amir ya umarce ni in la'anci ʿAli, don haka kai ka la'anci shi! Allah ya la'anci shi!' Babu wanda ya gane hakan sai wani mutum guda ɗaya.

Muhammad ibn Yusuf, the brother of al-Hajjaj - and he was the amir of Yemen - ordered me to curse cAli, so I said, ‘The amir has told me to curse cAli, so you curse him! may Allah curse him!’ No-one understood it except for one man.

At-Tabarani ya ruwaito a cikin al-Awsat, kuma Abu Nucaym a cikin ad-Dala'il, daga Zadhan cewa Ali yana ba da wani hadisi sai wani mutum ya zarge shi da karya. Ali ya ce masa, "Shin in yi maka addu'a idan kana karya?" Ya ce, "Yi addu'a!" Sai ya yi masa addu'a, kuma bai tashi ba kafin idanunsa su dushe.

At-Tabarani narrated in al-Awsat and Abu Nucaym in ad-Dala’il from Zadhan that cAli was relating a hadith and a man accused him of lying. cAli said to him, ‘Shall I supplicate against you if you are lying?’ He said, ‘Supplicate!’ He supplicated against him and he did not leave before his eyesight went.

Ya ruwaito cewa Zirr ibn Hubaysh ya ce: Mutum biyu sun zauna suna cin abincin safe, daya daga cikinsu yana da gurasa ƙanana biyar, ɗayan kuma yana da gurasa ƙanana uku. Bayan sun sanya abincin a gabansu, sai wani mutum ya wuce ta gare su ya gaishe su. Suka ce masa, ‘Ka zauna ka ci.’ Ya zauna ya ci tare da su, kuma suka ci daidai daga gurasa takwas ɗin. Mutumin ya tashi, ya jefar da dirhami takwas, ya ce, ‘Ku karɓi waɗannan a madadin abin da na ci daga wajenku biyu, da abin da na cinye daga abincinku.’ Sai mutum biyun suka yi jayayya. Mutumin da yake da gurasa biyar ya ce, ‘Ni ina da dirhami biyar, kai kuma kana da uku.’ Mutumin da yake da gurasa uku ya ce, ‘Ba zan yarda ba sai an raba dirhamin gida biyu tsakaninmu.’ Suka kai lamarin gaban Amir al-Muminin cAli, suka gaya masa labarinsu. Ya ce wa mutumin da yake da gurasa uku, ‘Abokinka ya ba ka abin da ya ba ka. Gurasarsa ta fi taka yawa, don haka ka yarda da uku ɗin.’ Ya ce, ‘Wallahi, ba zan yarda da shi ba sai da gaskiya mai ɗaci.’ cAli ya ce, ‘Babu abin da za ka samu, a cikin gaskiya mai ɗaci, sai dirham ɗaya, shi kuma yana da dirhami bakwai!’ Mutumin ya ce, ‘Subhanallah!’ Ya ce, ‘Haka ne!’ Ya ce, ‘Ka nuna mini dalili cikin gaskiya mai ɗaci domin in karɓa.’ cAli ya ce, ‘Shin gurasa takwas ɗin ba su da sassa ashirin da huɗu? Kun ci su kuma kuna mutum uku, ba ku san wane ya ci fiye ko ƙasa ba, don haka za mu ɗauka kun ci daidai.’ Ya ci gaba da cewa, ‘Ka ci sassa takwas, amma kana da sassa tara kawai. Abokinka ya ci sassa takwas, yana da sassa goma sha biyar, daga cikinsu ya ci takwas, ya rage bakwai waɗanda mutumin da yake da dirhamin ya ci, shi kuma ya ci ɗaya daga cikin tara ɗinka. Kai kana da ɗaya (dirham) saboda ɗaya (sashi na gurasa) naka, shi kuma yana da bakwai.’ Mutumin ya ce, ‘Yanzu na yarda.’ Ibn Abi Shaybah ya ruwaito a cikin al-Musannaf cewa cAta’ ya ce: An kawo wani mutum wajen cAli, sai mutum biyu suka ba da shaida a kansa cewa ya yi sata. Ya ɗauki wani al'amari daga cikin al'amuran mutane, ya yi barazana ga shaidun zur, yana cewa: "Idan aka kawo mini shaidar zur, zan yi masa kaza da kaza." Sai ya nemi shaidun biyu amma bai same su ba, don haka ya saki mutumin.

He narrated that Zirr ibn Hubaysh said: Two men sat eating the morning meal, one of them having five small loaves and the other three small loaves. When they had placed the meal in front of them a man passed by them and greeted them. They said, ‘Sit down and eat.’ He sat down, ate with them and they ate equally of the eight loaves. The man stood, tossed down eight dirhams and said, ‘Take them in place of what I have eaten from you two, and what I have consumed of your food.’ The two of them quarrelled. The man who had the five loaves said, ‘I have five dirhams and you have three.’ The man who had the three loaves said, ‘I will not be content unless the dirhams are divided in two halves between us.’ They raised it before the Amir al-Muminin cAli, and told him their story. He said to the man who had the three loaves, ‘Your companion has offered you what he offered you. His bread was more than your bread, so be content with the three.’ He said, ‘By Allah, I will not be content with him except with the bitter truth.’ cAli said, ‘There is nothing for you, in bitter truth, except for one dirham and he has seven dirhams!’ The man said, ‘Glory be to Allah!’ He said, ‘That’s it!’ He said, ‘Show me the reason in the bitter truth so that I can accept it.’ cAli said, ‘Do the eight loaves not have twenty-four third parts? You ate them and you were three persons, not knowing who ate more or less, so we will assume that you ate equally.’ He continued, ‘You ate eight thirds but you only had nine thirds. Your companion ate eight thirds and he had fifteen thirds, of which he ate eight leaving seven which the man who had the dirhams ate, and he ate one of your nine. You have one (dirham) for your one (third of a loaf) and he has seven.’ The man said, ‘I am now content.’ Ibn Abi Shaybah narrated in the Musannaf that cAta’ said: A man was brought to cAli and two men bore witness against him that he had stolen. He took up (another) thing from people’s affairs and threatened false witnesses, saying, ‘If I am brought a false witness, I will do such and such with him.’ Then he sought for the two witnesses but could not find them, so he let the man go.

cAbd ar-Razzaq ya ruwaito a cikin al-Musannaf. Ath-Thawri ya ba mu labari daga Sulayman ash-Shaybani daga wani mutum cewa an kawo wani mutum wurin cAli. Sai wani ya ce, "Wannan mutum yana da'awar cewa ya yi mafarkin jima'i da mahaifiyata." Sai ya ce, "Ku je ku tsayar da shi a rana, ku buge inuwarsa." Ibn cAsakir ya ruwaito ta hanyar Jacfar ibn Muhammad daga mahaifinsa cewa zoben hatimin cAli azurfa ne, kuma rubutun da ke jikinsa shi ne, "Albarka ta tabbata ga wanda Allah ya ƙaddara." Ya ruwaito cewa cAmr ibn cUthman ibn cAffan ya ce: Rubutun da ke zoben hatimin cAli shi ne, "Mulki na Allah ne." Ya ruwaito cewa al-Mada'ini ya ce: Lokacin da cAli ya shiga Kufa, wani daga cikin masu hikima na Larabawa ya zo ya gan shi, ya ce, "Ina rantse da Allah, Amirul Mu'minina, ka ƙawata khilafah, ita kuwa ba ta ƙawata ka ba. Ka ɗaukaka ta, ita kuwa ba ta ɗaukaka ka ba. Ita ta fi buƙatar ka, fiye da yadda kai kake buƙatar ta." Ya ruwaito daga Mujammic cewa cAli yana share baitul-mal, sannan yana yin sallah, yana fatan hakan zai zama hujja a gare shi cewa bai tara dukiya a cikinsa ba, yana ɓoye ta daga Musulmai.

cAbd ar-Razzaq narrated in the Musannaf. Ath-Thawri narrated to us from Sulayman ash-Shaybani from a man that a man was brought to cAli. Someone said, ‘This man claims that he had a wet dream about my mother.’ He said, ‘Go and stand him in the sun and strike his shadow.’ Ibn cAsakir narrated by way of Jacfar ibn Muhammad from his father that the seal-ring of cAli was silver and that its engraving was, ‘Blessed as the One Who Decrees is Allah.’ He narrated that cAmr ibn cUthman ibn cAffan said: The engraving on the seal-ring of cAli was, ‘Sovereignty belongs to Allah.’ He narrated that al-Mada’ini said: When cAli entered Kufa, one of the wise men of the Arabs came to see him and said, ‘By Allah, Amir al-Mu’minin, you have ornamented the khilafah and it has not ornamented you. You have raised it up and it has not raised you up. It was in more need of you than you were of it.’ He narrated from Mujammic that cAli used to sweep out the bait al-mal and then perform a prayer, hoping that it would be evidence for him that he had not stored wealth within (keeping it) away from the Muslims.

Abul-Qasim az-Zujaji ya ce a cikin Amali dinsa: Abu Ja'far Muhammad ibn Rustum at-Tabari ya ba mu labari: Abu Hatim as-Sijistani ya ba mu labari: Ya'qub ibn Ishaq al-Hadrami ya ba ni labari: Sa'id ibn Salim al-Bahili ya ba ni labari: Mahaifina ya ba mu labari daga kakana daga Abul-Aswad ad-Du'ali - ko kuma ya ce: daga kakana Abul-Aswad daga mahaifinsa cewa ya ce: Na shiga wajen Amirul-Mu'minin Ali ibn Abi Talib, Allah ya yarda da shi, na same shi yana sunkuyar da idanunsa, cikin tunani mai zurfi. Na ce: "Me kake tunani a kai, ya Amirul-Mu'minin?" Sai ya ce: "Na ji kurakurai (a amfani da harshen Larabci) a cikin wannan garinku, kuma ina so in rubuta littafi kan ka'idojin harshen Larabci." Na ce: "Idan ka yi haka, za ka rayar da mu, kuma wannan harshe zai ci gaba da kasancewa a tsakaninmu." Bayan kwana uku na zo wajensa, sai ya ba ni wata takarda da a cikinta akwai: "Da sunan Allah, Mai rahama, Mai jin kai."

AbuT-Qasim az-Zujaji said in his Amali: Abu Jacfar Muhammad ibn Rustum at-Tabari narrated to us: Abu Hatim as-Sijistani narrated to us: Yacqub ibn Ishaq al-Hadrami narrated to me: Sacid ibn Salim al-Bahili narrated to me: My father narrated to us from my grandfather from Abu’l-Aswad ad-Du’ali - or he said: from my grandfather Abu’1-Aswad from his father that he said: I entered upon the Amir al-Mu’minin cAli ibn Abi Talib, may Allah be pleased with him, and saw him with his eyes lowered, deep in thought. I said, ‘What are you thinking about Amir al-Mu’minin? He said, ‘I have heard in this city of yours mistakes (in the use of Arabic), and I want to make a book on the principles of Arabic.’ I said, ‘If you do this, you will give life to us, and this language will remain among us.’ Later, after three days I came to him, and he gave me a page in which was, ‘In the name of Allah, the Merciful, the Compassionate.

Kalma ce, da suna, da aiki, da harafi. Suna shi ne abin da yake bayyana abin da aka ambata. Aiki shi ne abin da yake bayyana motsin abin da aka ambata. Harafi shi ne abin da yake nuna ma'ana wadda ba suna ba ce, ba kuma aiki ba ce.’ Ya ce, ‘Ka bi wannan, ka kuma ƙara a cikinsa abin da ya zo maka a rai. Ka sani, ya Abu'l-Aswad ad-Du'ali, cewa abubuwa uku ne: suna, da ɗan suna (naƙali), da abin da ba suna ba ne, ba kuma ɗan suna ba ne. Malamai kawai suna da bambancin matsayi na fifiko wajen sanin abin da ba suna ba ne, ba kuma ɗan suna ba ne.’ Abu'l-Aswad ya ce: Na tattara wasu abubuwa a kan haka, na nuna masa su. Harafin nasb (waɗanda suke sa sunan da suke mulki ya zama a cikin yanayin nasb) suna cikinsa. Daga cikinsu na ambata inna, anna, laita, la'alla, da ka'anna, amma ban ambaci lakinna ba. Ya ce mini, ‘Me ya sa ka bar shi?’ Na ce, ‘Ban ɗauke shi ɗaya daga cikinsu ba.’ Ya ce, ‘Yana ɗaya daga cikinsu, saboda haka ka saka shi cikinsu.’ Ibn 'Asakir ya ruwaito cewa Rab'i ibn Najid ya ce: 'Ali ya ce, ‘Ku kasance a cikin mutane kamar yadda ƙudan zuma yake a cikin tsuntsaye, domin babu tsuntsun da ba ya ɗaukar ta (ƙudan zumar) a matsayin wadda ba ta da daraja. Idan tsuntsaye sun san irin albarkar da take cikin cikinta, ba za su yi mata haka ba. Ku haɗu da mutane da harsunanku da jikinku, ku kuma rabu da su a ayyukanku da zukatanku; domin mutum yana da abin da ya samu, kuma a Ranar Tashin Alƙiyama zai kasance tare da wanda yake ƙauna.’ Ya ruwaito cewa 'Ali ya ce: Ku fi damuwa da karɓuwar aikinku fiye da aikin kansa; gama aikin da ake yi da biyayya cike da tsoro ba zai zama ƙarami ba. Ta yaya aikin da aka karɓa zai zama ƙarami?

The word is noun, verb and particle. The noun is that which tells you about the named thing. The verb is that which tells you about the movement of the named thing. The particle is that which tells you of a meaning which is neither a noun nor a verb.’ He said, ‘Follow this up and add to it what occurs to you. Know, Abu’l-Aswad ad-Du’ali, that things are threefold: a substantive, a pronoun, and a thing which is neither a substantive nor a pronoun. The men of knowledge only have differing degrees of excellence in recognition of what is neither substantive nor pronoun.’ Abu’l-Aswad said: I compiled some things on it and I showed them to him. The particles of nasb (which put the noun governed by them in the accusative) were in it. Of them I mentioned inna, anna, laita, lacalla, and ka’anna but I did not mention lakinna. He said to me, ‘Why did you leave it out?’ I said, ‘I did not reckon it to be one of them.’ He said, ‘It is one of them so add it in among them.’ Ibn cAsakir narrated that Rabicah ibn Najid said: cAli said, ‘Be among people as the bee is among birds, for there is no bird that doesn’t regard it (the bee) as insignificant. If the birds knew what blessing there is in its belly, they would not do that to it. Mix with people with your tongues and your persons, and be separate from them in your actions and your hearts; because' a man has what he earns, and on the Day of Resurrection he will be with whomever he loves.’ He narrated that cAli said: Be more concerned for the acceptance of your action than you are for the action; for, an action with fearful obedience will not be little. How could an action which is accepted be little?

Ya ruwaito cewa Yahya ibn Jucdah ya ce: cAli ibn Abi Talib ya ce, ‘Ku masu ɗauke da Alƙur’ani (masu haddace shi)! ku yi aiki da shi! Gama malami (':alim) shi ne kawai wanda ya sani, sannan ya yi aiki da abin da ya sani, kuma iliminsa yana daidai da aikinsa. Za a samu mutanen da iliminsu ba zai wuce ƙasan ƙashin wuyansu ba (watau zuwa zukatansu), waɗanda zukatansu sun sabawa bayyanannun halayensu, kuma ayyukansu sun sabawa iliminsu. Za su zauna a da’ira suna gasar neman daraja a tsakaninsu, har ta kai mutum zai yi fushi da wanda ke zaune kusa da shi saboda ya zauna kusa da wani ya bar shi. Waɗannan, ayyukansu a waɗannan taruka nasu ba za su hau zuwa ga Allah ba.’ Ya ruwaito cewa cAli ya ce: Tawfiƙi (shiryuwa daga Allah zuwa hanya madaidaiciya) shi ne shugaba mafi kyau, kyakkyawar ɗabi’a ita ce aboki mafi kyau, hankali shi ne abokin zama mafi kyau, ladabi shi ne gādo mafi kyau, kuma babu kaɗaici mafi muni kamar girman kai.

He narrated that Yahya ibn Jucdah said: cAli ibn Abi Talib said, ‘Carriers of the Qur’an (memorisers of it)! act according to it! for the knowledgeable man (':alim) is only one who knows, then acts according to what he knows, and whose knowledge is in accord with his action. There will be people whose knowledge will not pass below their collarbones (i.e. to their hearts), whose inner selves are at variance with their appearances, and whose actions are at variance with their knowledge. They will sit in circles competing for superiority with each other, to such an extent that a man will become angry at the man who sits beside him because he sits beside another and leaves him. Those, their actions in these assemblies of theirs will not rise up to Allah.’ He narrated that cAli said: At-tawfiq (being directed by Allah to the right course) is the best leader, good character is the best associate, the intellect is the best companion, courtesy the best inheritance, and there is no loneliness worse than conceit.

Ya ruwaito cewa al-Harith ya ce: Wani mutum ya zo wurin cAli ya ce, ‘Ka gaya mini game da ƙaddara.’ Ya ce, ‘Hanya ce mai duhu; kada ka bi ta.’ Ya ce, ‘Ka gaya mini game da ƙaddara!’ Ya ce, ‘Teku mai zurfi; kada ka shiga cikinta.’ Ya ce, ‘Ka gaya mini game da ƙaddara!’ Ya ce, ‘Asirin Allah ne wanda aka ɓoye maka; kada ka bincika shi!’ Ya ce, ‘Ka gaya mini game da ƙaddara!’ Ya ce, ‘Mai tambaya! Shin Allah ya halicce ka ne domin abin da Yake so, ko domin abin da kake so?’ Ya ce, ‘Tabbas, domin abin da Yake so.’ Ya ce, ‘To, zai yi amfani da kai domin abin da Yake so.’ Ya ruwaito cewa cAli ya ce: Masifu suna da ƙarshe. Duk wanda ya sha wahala dole ne ya kai ga ƙarshensu. Ya dace ga mutum mai hankali, idan wata masifa ta same shi, ya miƙa wuya gare ta har lokacinta ya ƙare, domin yunƙurin korar ta kafin lokacin ƙarshenta na halitta yana ƙara tsananta wahalarta.

He narrated that al-Harith said: A man came to cAli and said, ‘Tell me about the decree.’ He said, ‘It is a dark path; do not travel it.’ He said, ‘Tell me about the decree!’ He said, ‘A deep ocean; do not enter it.’ He said, ‘Tell me about the decree!’ He said, ‘The secret of Allah which is concealed from you; do not investigate it!’ He said, ‘Tell me about the decree!’ He said, ‘Questioner! Did Allah create you for what He wills or for what you will?’ He said, ‘Of course, for what He wills.’ He said, ‘Then He will make use of you for what He wills.’ He narrated that cAli said: Calamities have endings. Whoever suffers misfortune must go to the end of them. It is only right for an intelligent man, when some misfortune occurs to him, that he should submit to it until its time ends, because in trying to repulse it before the natural ending of its time there is increase in its unpleasantness.

Ya ruwaito cewa an tambayi cAli, "Menene karimci?" Ya ce, "Shi ne wanda mutum yake bayarwa da kansa ba tare da an roƙe shi ba. Amma wanda yake bayarwa saboda an roƙe shi, to kunya ce kawai da yin kamar mai karimci." Ya ruwaito daga cAli cewa wani mutum ya zo wurinsa, ya yi masa magana mai daɗi, ya yabe shi fiye da kima, alhali wani abu game da shi ya riga ya isa gare shi (cAli) tun kafin haka. Sai ya ce, "Ba ni ne kamar yadda kake faɗa ba. Kuma na fi abin da kake zato a cikin ranka." Ya ruwaito cewa cAli ya ce: "Sakamakon sabawa Allah shi ne rauni a ibada, da matsi a rayuwa, da raguwa a jin daɗi." Sai wani ya tambaya, "Menene raguwa a jin daɗi?" Ya ce, "Shi ne idan mutum ya samu biyan wata sha'awa da aka halatta masa, sai wani abu ya shiga tsakani ya hana shi cika burinsa." Ya ruwaito daga cAli ibn Rabicah cewa wani mutum ya ce wa cAli, alhali mutumin yana ƙinsa, "Allah ya sa ka a kan gaskiya!" cAli ya ce, "..."

He narrated that it was said to cAli, ‘What is generosity?’ He said, ‘That which comes from the man as an initiative. As for that which comes in response to a request, it is only shame and feigning generosity.’ He narrated from cAli that a man came to him, spoke well of him, praised him excessively, and something about him had already reached him (cAli) before that. He said, ‘I am not as you say. And I am better than what you believe within your self.’ He narrated that cAli said: The recompense of disobedience is weakness in worship, constriction in livelihood and shortcoming in pleasure.’ Someone asked, ‘What is a shortcoming in pleasure?’ He said, ‘When one obtains the fulfilment of a permitted appetite something intervenes which prevents one having the desire fulfilled.’ He narrated from cAli ibn Rabicah that a man said to cAli, and the man used to hate him, ‘May Allah establish you!’ cAli said, ‘...

...a zuciyarka.' Ya rawaito cewa ash-Sha'bi ya ce: Abu Bakr yana yin waka, Umar yana yin waka, Uthman yana yin waka, amma Ali ya fi su ukun yin waka.

upon your heart.’ He narrated that ash-Shacbi said: Abu Bakr used to speak poetry (i.e. compose it), cUmar used to speak poetry, cUthman used to speak poetry, but cAli was more poetical than the three.

Ya ruwaito cewa Nabit al-Ashjaci ya ce: Aliyu ɗan Abi Dalib, Allah ya yarda da shi, ya ce, "Sa'ad da zukata suka rufe da damuwa, Kuma ƙirji mai faɗi ya matse saboda baƙin cikinsu, Kuma masifu suka zauna suka huta a cikinsu, Kuma musibu suka mamaye wuraren zamansu, Kuma babu hanyar da aka gani ta kawar da cutarwa, Kuma mai makirci bai samu 'yanci ta dabararsa ba, To, wani mai taimako zai zo maka, daidai a lokacin da kake cikin baƙin ciki, Wanda Mai kusanci, Mai amsawa ke kawowa, Kuma dukkan masifu, idan suka kai iyakarsu, Kusa da fitowar taimako na haɗuwa da su." Ya ruwaito cewa ash-Sha'abi ya ce: Aliyu ɗan Abi Dalib ya ce wa wani mutum da bai so ya riƙa abokantaka da wani mutum, "Kada ka yi tarayya da ɗan'uwa jahili; Ka yi taka-tsan-tsan da shi! Sau nawa jahili ya lalatar Da mutum mai haƙuri idan ya riƙe shi a matsayin ɗan'uwansa."

He narrated that Nabit al-Ashjaci said: cAli ibn Abi Talib, may Allah be pleased with him, said, ‘When hearts enclose despair And the wide breast is constricted with their worry, And calamities take up their abode and are at rest, And misfortunes take up residence in their places, And no way is seen to remove the harm, And the cunning one does not gain freedom by his trickery, A helper comes to you, right upon your despair, Whom the Near, the Answerer brings, And all misfortunes, when they reach their limit, Near deliverance is joined with them.’ He narrated that ash-Shacbi said: cAli ibn Abi Talib said to a man whom he disliked keeping the company of another man, ‘Do not accompany an ignorant brother; Beware of him! How many an ignorant man has destroyed A forbearing man when he took him as his brother.

Ana auna namiji da wani namijin idan ya yi tafiya tare da shi.

A man is measured by another man If he walks along with him.

Abu ɗaya yana da ma'auni da kamantawa ga wani abu.

One thing has measures and Similarities for another thing.

Ma'aunin takalmi shi ne wani takalmin, idan aka ajiye shi a gefensa.

The measure of a sandal is another sandal, When it is placed beside it.

Ga zuciya akwai alama. Alamar zuciya tana bayyana idan ta haɗu da abin da take so.” Ya ruwaito cewa al-Mubarrad ya ce: An rubuta a kan takobin ʿAli ibn Abi Talib, Allah ya yarda da shi, cewa:

For the heart there is an indication O f the heart when it meets it.’ He narrated that al-Mubarrad said: Written on the sword of cAli ibn Abi Talib, may Allah be pleased with him, was:

Mutane suna da marmarin duniya da sha'awar sarrafa ta, Kuma tsaftarta tana gauraye a gare ku da ƙazanta.

‘People have an eagerness for the world and (want) to manage it, And its purity is mixed for you with impurity.

Ba a ba su ita da hankali bayan an raba ta ba, Amma ana ba su ita ne a cikin ƙayyadaddun adadi.

They are not provided it with intelligence after it had been divided up, But rather they are provided it in measured portions.

Sau nawa ne mutum mai ladabi da hankali bai amfana da shi ba! Wawa kuwa yakan samu duniyarsa ta hanyar kasawarsa.

How many a courteous and intelligent man it does not help! A fool attains his world through (his) shortcoming.

"Da an kasance da ƙarfi ko cin nasara ne, to da gaggafa sun kwashe abincin gwaggwon." Ya ruwaito cewa Hamzah ibn Habib az-Zayyat ya ce: Ali ibn Abi Talib yana cewa:

If it had been from strength or conquest, Then hawks would have flown off with the sparrows’ provisions.’ He narrated that Hamzah ibn Habib az-Zayyat said: cAli ibn Abi Talib used to say:

Kada ka bayyana sirrinka sai ga kanka, Domin kowane mai gaskiya yana da mai ba da shawara na gaskiya.

‘Do not disclose your secret except to yourself, For every sincere one has a sincere advisor.

Na ga wasu mutane masu karkata Waɗanda ba sa barin fata marar tabo ba (ba tare da sun yi ƙoƙarin kai hari a kanta ba). An ruwaito cewa Uqbah ibn Abi's-Sahba' ya ce: Lokacin da Ibn Muljam ya bugi Ali, al-Hasan ya shiga wurinsa yana kuka. Ali ya ce masa, "Ɗana, ka haddace min abubuwa huɗu da huɗu." Ya ce, "Menene su, baba?" Ya ce, "Hankali shi ne mafi arzikin dukiya, talauci mafi girma shi ne wauta, kaɗaicin mafi kaɗaici shi ne girman kai, kuma mafi daraja daga cikin kyawawan halaye shi ne kyakkyawar ɗabi'a." Ya ce, "Su huɗun kuma fa?" Ya ce, "Ka guji zama tare da wawa, domin yana son amfanar da kai amma yana cutar da kai; ka guji abota da maƙaryaci, domin zai sa abin da yake nesa ya zama kusa da kai, abin da yake kusa ya zama nesa; ka guji abota da marowaci, domin zai zauna bai aikata komai ba duk yadda kake buƙatarsa; kuma ka guji abota da mutumin da ba shi da ɗabi'a, domin zai sayar da kai da ƙaramin farashi." Ibn Asakir ya ruwaito daga Ali cewa wani Bayahude ya zo wurinsa ya ce masa, "Yaushe Ubangijinmu ya fara wanzuwa?" Fuskar Ali ta yi ja saboda fushi, ya ce, "Shi bai kasance ba, sannan ya kasance? Shi yana wanzuwa ba tare da an halicce shi ba. Yana wanzuwa ba tare da dalili ba. Yana wanzuwa ba tare da wani abu kafinsa ko wani ƙarshe ba. Dukkan ƙarshe yana gajewa daga gare Shi, domin Shi ne ƙarshen kowane ƙarshe." Sai Bayahudun ya karɓi Musulunci.

I have seen deviating men Who do not leave alone an unblemished skin (without trying to attack it).’ He narrated thatcUqbah ibn Abi’s-Sahba’ said: When Ibn Muljam struck cAli, al-Hasan went in to see him, weeping. cAli said to him, ‘My son, memorise from me four and four.’ He said, ‘What are they, father?’ He said, ‘Intelligence is the wealthiest of riches, the greatest poverty is folly, the loneliest solitude is conceit, and the noblest of noble qualities is good character.’ He said, ‘And the other four?’ He said, ‘Beware of keeping the company of a fool, for he wants to benefit you and he harms you; beware of befriending a liar, for he will make the remote seem near to you and the near seem remote; beware of befriending a mean person for he will sit inactively however much you are in need of him; and beware of befriending an immoral person, for he will sell you for a trifling sum.’ Ibn cAsakir narrated from cAli that a Jew came to him and said to him, ‘When did our Lord come into existence?’ cAli’s face flushed with anger and he said, ‘He was not, and then He was? He is, without existence. He is, without cause. He is, without anything before Him nor any end. All ends fall short of Him, for He is the end of every end.’ Then the Jew accepted Islam.

Ad-Darraj ya ruwaito a cikin shahararren littafinsa na Juz, ta hanyar isnadi wanda ba a san shi ba, daga Maysarah, cewa Alkali Shurayh ya ce: Lokacin da cAli ya tafi Siffin, sai ya gano cewa an rasa masa wata rigar yaƙinsa. Bayan yaƙin ya ƙare kuma ya koma Kufa, sai ya ga rigar a hannun wani Bayahude. Ya ce wa Bayahuden: "Wannan rigar tawa ce; ban sayar da ita ba, ban kuma ba da ita ba." Bayahuden ya ce: "Rigar tawa ce, kuma tana hannuna." Ya ce: "Mu je wajen alkali!" cAli ya fara zuwa, ya zauna kusa da Shurayh, sannan ya ce: "Da ba don abokin husumata Bayahude ne ba, da na zauna kusa da shi a majalisa, amma na ji Annabi ﷺ yana cewa: 'Ku wulakanta su, domin Allah ya wulakanta su.'" Shurayh ya ce: "Ka yi magana, Amirul Mu'minina." Ya ce: "Eh. Wannan rigar da wannan Bayahude yake da ita, rigata ce; ban sayar da ita ba, ban kuma ba da ita ba." Shurayh ya ce: "Me za ka ce, ya Bayahude?" Ya ce: "Rigata ce, kuma tana hannuna." Shurayh ya ce: "Kana da hujja, ya Amirul Mu'minina?" Ya ce: "Eh. Qanbar da al-Hasan za su ba da shaida cewa rigar tawa ce." Shurayh ya ce: "Shaidar ɗa ba ta karɓuwa a madadin ubansa." cAli ya ce: "Mutum daga Aljannah, shaidarsa ba za ta karɓu ba? Na ji Annabi ﷺ yana cewa: 'Al-Hasan da al-Husain su ne shugabannin matasan mutanen Aljannah biyu.'" Bayahuden ya ce: "Amirul Mu'minina ya kawo ni gaban alkalinsa, alkalinsa kuma ya yanke hukunci a kansa. Ina shaida cewa wannan gaskiya ne, kuma ina shaida cewa babu abin bautawa sai Allah, ina shaida cewa Muhammadu manzon Allah ne ﷺ, kuma rigar taka ce."

Ad-Darraj narrated in his well known Juz with an unknown isnad from Maysarah that the Qadi Shurayh said: When cAli was setting out to Siffin, he found that he was missing a coat of armour of his. When the war was over and he returned to Kufa, he came across the armour in the hands of a Jew. He said to the Jew, ‘The armour is mine; I have not sold it or given it away.’ The Jew said, ‘It is my armour and it is in my hand.’ He said, ‘Let us go to the qadi! cAli went first, sat beside Shurayh, and said, ‘If it was not because my opponent is a Jew, I would have sat beside him in the gathering, but I heard the Prophet, may Allah bless him and grant him peace, saying, “Humiliate them, since Allah has humiliated them.’” Shurayh said, ‘Speak, Amir al-Mu’minin.’ He said, ‘Yes. This armour, which this Jew has, is my armour; I did not sell it and I did not give it away.’ Shurayh said, ‘What do you say, Jew?’ He said, ‘It is my armour and it is in my possession.’ Shurayh said, ‘Do you have any evidence, Amir al-Mu’mininT He said, ‘Yes. Qanbar and al-Hasan will witness that the armour is mine.’ Shurayh said, A son’s witness is not acceptable on behalf of his father.’ cAli said, A man from the Garden, and his testimony is not acceptable? I heard the Prophet, may Allah bless him and grant him peace, saying, “Al- Hasan and al-Hussein are the two lords of the youth of the people of the Garden.’” The Jew said, 'The. Amir al-Mu’minin brought me before his qadi, and his qadi gave judgement against him. I witness that this is the truth, and I witness that there is no god but Allah and I witness that Muhammad is the messenger of Allah, and that the armour is your armour.’