Sa'id ibn Mansur berkata dalam Sunan-nya: Hushaym meriwayatkan kepada kami:

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

Hajjaj meriwayatkan kepada kami: Seorang Syaikh dari Fazarah memberitahu saya: Saya mendengar cAli berkata, ‘Segala puji bagi Allah yang menjadikan musuh kita bertanya kepada kita tentang sesuatu yang timbul baginya dalam perkara agamanya. Mu‘awiyah menulis surat kepada saya, bertanya tentang khunsa musykil.13 Saya menulis kepadanya agar dia mewariskan kepadanya mengikut cara dia kencing.’ Hushaym berkata perkara yang sama daripada Mughirah, daripada ash-Sha‘bi, daripada 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.

Ibnu 'Asakir meriwayatkan bahawa Al-Hasan berkata: Ketika 'Ali tiba di Basrah, Ibnu al-Kawwa' dan Qais ibn 'Abbad berdiri di hadapannya dan berkata kepadanya, "Tidakkah tuan memberitahu kami tentang jalan yang tuan tempuhi ini, iaitu memegang tampuk pemerintahan ummah, sehingga sebahagian daripada mereka memukul sebahagian yang lain; adakah ini perjanjian daripada Rasulullah ﷺ yang baginda buat dengan tuan?"

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?

"Beritahu kami, kerana engkau adalah orang yang dipercayai, yang kami yakini tentang apa yang telah engkau dengar." 13 iaitu, adakah khunsa (mukhannath) mewarisi harta sebagai lelaki atau sebagai perempuan?

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?

Beliau berkata, ‘Adapun mengenai adanya perjanjian daripada Nabi ﷺ tentang perkara itu, maka tidak ada. Demi Allah, jika aku orang pertama yang membenarkannya, aku tidak akan menjadi orang pertama yang mendustakannya dengan menisbahkan dusta kepadanya. Sekiranya aku mempunyai perjanjian daripada Nabi ﷺ tentang perkara itu, nescaya aku tidak akan membenarkan saudara Bani Taym bin Murrah (Abu Bakar) dan ‘Umar bin al-Khattab naik ke atas mimbarnya. Nescaya aku akan memerangi mereka dengan tanganku sendiri, sekalipun aku tidak mendapati apa-apa selain pakaianku ini. Namun, Rasulullah ﷺ tidak dibunuh, dan baginda tidak wafat secara mendadak. Sebaliknya baginda sakit berhari-hari dan bermalam-malam, dengan muadzin datang kepadanya untuk memberitahu waktu solat. Baginda memerintahkan Abu Bakar supaya mengimami orang ramai dalam solat, sedangkan baginda tahu kedudukanku. Salah seorang isteri baginda mahu memalingkan baginda daripada Abu Bakar, tetapi baginda enggan dan menjadi marah. Baginda bersabda, “Kamu ini adalah wanita-wanita pengikut Yusuf! Suruhlah Abu Bakar mengimami orang ramai dalam solat!” Apabila Allah mengambil Nabi-Nya ﷺ, kami memikirkan urusan kami, lalu kami memilih untuk urusan dunia kami orang yang Rasulullah ﷺ redha dengannya untuk urusan agama kami. Solat adalah asas Islam dan ia adalah amir agama, serta penyokong agama. Maka kami membaiahkan Abu Bakar, kerana beliau layak untuk itu. Tidak ada dua orang antara kami yang berselisih tentangnya, tiada seorang pun antara kami yang memberi kesaksian terhadap yang lain, dan kami juga tidak menafikan keutamaannya. Aku menunaikan apa yang menjadi kewajipan terhadap Abu Bakar, mengakui ketaatan yang menjadi haknya, dan turut serta bersamanya dalam ekspedisi ketenteraan bersama pasukannya. Aku mengambil apa yang dia berikan kepadaku, menyertai ekspedisi ketenteraan apabila dia menghantarku, dan aku akan merotan dengan cemetiku untuk hukuman hadd bagi pihaknya.’

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.

"Apabila dia meninggal dunia, cUmar mengambil alih (jawatan khilafah) dan dia melaksanakannya mengikut Sunnah sahabatnya (Abu Bakr) serta apa yang dia ketahui tentang urusannya. Kami memberikan baiah kepada cUmar, tiada dua orang antara kami yang berselisih tentangnya, dan tiada seorang pun antara kami yang memberi kesaksian menentang mana-mana orang lain, dan kami juga tidak menafikan kelebihannya. Saya menunaikan apa yang menjadi hak cUmar, mengakui ketaatan yang menjadi haknya, dan turut serta dalam ekspedisi ketenteraan bersamanya dalam tentera-tenteranya. Saya akan mengambil apa yang dia berikan kepada saya, pergi berperang apabila dia mengutus saya, dan saya akan merotan dengan cemeti saya untuk hukuman hadd baginya."

‘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.

"Apabila beliau wafat, aku mengingati dalam diriku hubungan rapatku (dengan Nabi ﷺ), keutamaanku, kedudukanku yang lebih dahulu dan jasaku, dengan anggapan bahawa tiada seorang pun akan menyamakan orang lain denganku. Namun, beliau (cUmar) takut bahawa jika khalifah selepasnya melakukan suatu perbuatan yang salah, dosanya akan turut tertanggung ke atasnya di dalam kuburnya. Beliau menarik diri daripadanya dan juga anaknya, kerana jika ada sebarang keberpihakan pada dirinya, beliau tentu akan memilih anaknya untuk jawatan itu (khilafah). Beliau melepaskan dirinya daripadanya, lalu menyerahkannya kepada sekumpulan enam orang dari Quraisy, dan aku antara mereka. Apabila kumpulan itu berhimpun, aku menyangka bahawa mereka tidak akan menganggap sesiapa pun setara denganku. cAbd ar-Rahman bin cAwf mengambil perjanjian daripada kami bahawa kami akan mendengar dan taat kepada sesiapa sahaja yang Allah berikan kuasa ke atas kami. Kemudian, beliau memegang tangan cUthman bin cAffan dan meletakkan tangannya di dalam tangan beliau."

‘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.

Saya memikirkan urusan saya, dan (ternyata) ketaatan saya telah mendahului sumpah setia saya, dan perjanjian saya telah diambil untuk yang lain.

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

Maka kami pun membaiat ʿUthman. Saya menunaikan apa yang menjadi kewajibannya, mengakui ketaatan yang menjadi haknya, dan turut serta dalam ekspedisi-ekspedisi militer bersamanya dalam pasukan-pasukannya. Saya akan menerima apa yang dia berikan kepada saya, berangkat berperang apabila dia mengutus saya, dan saya akan mencambuk dengan cemetiku untuk hukuman hadd atas namanya.

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.

"Apabila dia ditikam, aku meneliti urusanku. Dua khalifah, yang telah memegang urusan itu melalui perjanjian Rasulullah ﷺ, telah pergi, mengenai kedua-duanya berkenaan dengan solat."

‘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.

Yang ini, yang dengannya perjanjian telah diambil, telah dibunuh.

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

Penduduk dua Tanah Haram (Makkah dan Madinah) memberikan baiah kepada saya, dan penduduk dua wilayah ini (Kufah dan Basrah). Seorang yang melompat ke dalamnya bukanlah seperti saya, hubungannya tidak sama dengan hubungan saya, ilmunya tidak seperti ilmu saya, dan dia tidak memiliki keutamaan seperti keutamaan saya, dan saya lebih berhak terhadapnya daripada dia.’ Abu Nu‘aim meriwayatkan dalam ad-Dala’il daripada Ja‘far bin Muhammad bahawa ayahnya berkata: Dua orang lelaki dibawa menghadap ‘Ali dalam satu pertikaian, lalu beliau duduk di kaki sebuah dinding. Seorang lelaki berkata kepadanya, ‘Dinding itu akan roboh!’ ‘Ali berkata, ‘Teruskanlah. Allah sudah mencukupi sebagai pelindung.’ Beliau pun memutuskan hukum di antara mereka, kemudian bangun, dan selepas itu dinding tersebut roboh.

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.

Terdapat dalam at-Tuyuriyyat, dengan sanadnya daripada Ja'far bin Muhammad, bahawa ayahnya berkata: Seorang lelaki berkata kepada 'Ali bin Abi Talib, "Kami mendengar engkau berkata dalam khutbah, 'Ya Allah, perbaikilah kami dengan apa yang Engkau perbaiki bagi para khalifah yang mengikuti jalan yang benar dan diberi petunjuk,' maka siapakah mereka?" Matanya berlinang air mata dan dia berkata, "Mereka ialah dua kekasihku, Abu Bakar dan 'Umar, dua imam petunjuk, dua syaikh Islam, dua lelaki dari Quraisy, yang wajib dijadikan teladan selepas Rasulullah ﷺ. Sesiapa yang menjadikan mereka teladan nescaya dia akan dipelihara (daripada kesesatan), dan sesiapa yang mengikuti jejak langkah mereka nescaya dia akan diberi petunjuk ke atas jalan yang lurus, dan sesiapa yang berpegang kepada mereka maka dia termasuk golongan Allah." 'Abd ar-Razzaq meriwayatkan bahawa Hujr al-Madari berkata: 'Ali bin Abi Talib berkata kepadaku, "Apakah yang akan engkau lakukan apabila engkau diperintahkan untuk melaknatku?" Aku berkata, "Adakah itu akan berlaku?" Dia berkata, "Ya." Aku berkata, "Apakah yang patut aku lakukan?" Dia berkata, "Laknatlah aku, tetapi jangan tinggalkan aku." Dia (Hujr) berkata:

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 bin Yusuf, saudara al-Hajjaj, dan dia ialah amir Yaman, memerintahkan saya supaya mencela cAli. Maka saya berkata, "Amir telah memerintahkan saya supaya mencela cAli, maka engkau cela dia! Semoga Allah melaknatnya!" Tiada seorang pun yang memahaminya kecuali seorang lelaki sahaja.

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 meriwayatkan dalam al-Awsat dan Abu Nu'aym dalam ad-Dala'il daripada Zadhan bahawa 'Ali sedang meriwayatkan sebuah hadith, lalu seorang lelaki menuduhnya berdusta. 'Ali berkata kepadanya, 'Adakah aku perlu berdoa menentangmu jika engkau berdusta?' Lelaki itu berkata, 'Berdoalah!' Lalu 'Ali berdoa menentangnya, dan lelaki itu belum pun beredar sebelum penglihatannya hilang.

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.

Beliau meriwayatkan bahawa Zirr bin Hubaysh berkata: Dua orang lelaki duduk makan sarapan pagi, seorang daripada mereka membawa lima roti kecil dan yang seorang lagi tiga roti kecil. Apabila mereka telah meletakkan hidangan di hadapan mereka, seorang lelaki melintasi mereka dan memberi salam kepada mereka. Mereka berkata, ‘Duduklah dan makanlah.’ Dia duduk, makan bersama mereka, dan mereka semua makan sama rata daripada lapan roti itu. Lelaki itu bangun, melemparkan lapan dirham dan berkata, ‘Ambillah ini sebagai ganti bagi apa yang aku makan daripada kamu berdua, dan apa yang telah aku habiskan daripada makanan kamu.’ Kedua-dua mereka bertengkar. Lelaki yang membawa lima roti itu berkata, ‘Aku ada lima dirham dan kamu ada tiga.’ Lelaki yang membawa tiga roti itu berkata, ‘Aku tidak akan berpuas hati melainkan dirham itu dibahagikan sama dua antara kita.’ Mereka membawa perkara itu kepada Amir al-Muminin cAli, dan menceritakan kisah mereka kepadanya. Beliau berkata kepada lelaki yang membawa tiga roti itu, ‘Sahabatmu telah menawarkan kepadamu apa yang dia tawarkan. Rotinya lebih banyak daripada rotimu, maka berpuas hatilah dengan tiga dirham itu.’ Lelaki itu berkata, ‘Demi Allah, aku tidak akan berpuas hati dengannya kecuali dengan kebenaran yang pahit.’ cAli berkata, ‘Dalam kebenaran yang pahit, kamu tidak berhak mendapat apa-apa selain satu dirham, dan dia pula mendapat tujuh dirham!’ Lelaki itu berkata, ‘Maha Suci Allah!’ Beliau berkata, ‘Itulah dia!’ Lelaki itu berkata, ‘Tunjukkan kepadaku alasannya dalam kebenaran yang pahit itu supaya aku dapat menerimanya.’ cAli berkata, ‘Bukankah lapan roti itu mempunyai dua puluh empat bahagian ketiga? Kamu semua makan, dan kamu adalah tiga orang, tanpa mengetahui siapa yang makan lebih atau kurang, maka kami anggap kamu makan sama rata.’ Beliau meneruskan, ‘Kamu makan lapan bahagian ketiga tetapi kamu hanya ada sembilan bahagian ketiga. Sahabatmu makan lapan bahagian ketiga dan dia ada lima belas bahagian ketiga, daripadanya dia makan lapan, dan tinggal tujuh yang dimakan oleh lelaki yang ada dirham itu, dan dia makan satu daripada sembilan milikmu. Kamu mendapat satu (dirham) untuk satu (bahagian ketiga roti) kamu dan dia mendapat tujuh.’ Lelaki itu berkata, ‘Sekarang aku berpuas hati.’ Ibn Abi Shaybah meriwayatkan dalam al-Musannaf bahawa cAta’ berkata: Seorang lelaki dibawa menghadap cAli, dan dua orang lelaki memberi kesaksian terhadapnya bahawa dia telah mencuri. Dia mengambil satu lagi perkara daripada urusan manusia dan mengancam saksi-saksi palsu, dengan berkata, "Jika saya dibawakan seorang saksi palsu, saya akan melakukan begini dan begitu kepadanya." Kemudian dia mencari dua orang saksi itu tetapi tidak menemui mereka, lalu dia membebaskan lelaki tersebut.

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 meriwayatkan dalam al-Musannaf. Ath-Thawri meriwayatkan kepada kami daripada Sulayman ash-Shaybani daripada seorang lelaki, bahawa seorang lelaki dibawa menghadap cAli. Seseorang berkata, ‘Lelaki ini mendakwa bahawa dia mimpi basah tentang ibuku.’ Maka beliau berkata, ‘Pergilah dan berdirikan dia di bawah panas matahari, lalu pukullah bayangnya.’ Ibn cAsakir meriwayatkan melalui Jacfar ibn Muhammad daripada ayahnya, bahawa cincin meterai cAli diperbuat daripada perak dan ukirannya ialah, ‘Diberkati sebagaimana Yang Maha Menentukan itu ialah Allah.’ Beliau meriwayatkan bahawa cAmr ibn cUthman ibn cAffan berkata: Ukiran pada cincin meterai cAli ialah, ‘Kekuasaan adalah milik Allah.’ Beliau meriwayatkan bahawa al-Mada’ini berkata: Apabila cAli memasuki Kufah, salah seorang daripada orang bijak bangsa Arab datang menemui beliau lalu berkata, ‘Demi Allah, wahai Amir al-Mu’minin, engkau telah menghiasi khilafah ini, dan ia tidak menghiasi engkau. Engkau telah mengangkatnya, dan ia tidak mengangkat engkau. Ia lebih memerlukan engkau daripada engkau memerlukannya.’ Beliau meriwayatkan daripada Mujammic bahawa cAli biasa menyapu bait al-mal, kemudian mengerjakan solat, dengan harapan ia menjadi bukti baginya bahawa beliau tidak menyimpan harta di dalamnya (menyembunyikannya) daripada kaum Muslimin.

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.

Abu'l-Qasim az-Zujaji berkata dalam kitab Amali-nya: Abu Ja'far Muhammad bin Rustum at-Tabari menceritakan kepada kami: Abu Hatim as-Sijistani menceritakan kepada kami: Ya'qub bin Ishaq al-Hadrami menceritakan kepadaku: Sa'id bin Salim al-Bahili menceritakan kepadaku: Ayahku menceritakan kepada kami daripada datukku daripada Abu'l-Aswad ad-Du'ali - atau dia berkata: daripada datukku Abu'l-Aswad daripada ayahnya bahawa dia berkata: Aku masuk menemui Amir al-Mu'minin 'Ali bin Abi Talib, semoga Allah meridhainya, dan aku melihatnya dengan matanya tertunduk, tenggelam dalam fikirannya. Aku berkata, 'Apa yang sedang engkau fikirkan, wahai Amir al-Mu'minin?' Dia berkata, 'Aku telah mendengar kesilapan (dalam penggunaan bahasa Arab) di kota kamu ini, dan aku ingin menulis sebuah kitab tentang kaedah bahasa Arab.' Aku berkata, 'Jika engkau melakukannya, engkau telah menghidupkan kami, dan bahasa ini akan kekal di kalangan kami.' Kemudian, selepas tiga hari aku datang kepadanya, lalu dia memberikanku selembar halaman yang tertulis padanya, 'Dengan nama Allah, Yang Maha Pemurah, Yang Maha Penyayang.'

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.

Kata nama, kata kerja dan kata partikel. Kata nama ialah yang menerangkan tentang sesuatu yang dinamakan. Kata kerja ialah yang menerangkan tentang pergerakan sesuatu yang dinamakan. Kata partikel ialah yang menunjukkan makna yang bukan kata nama dan bukan kata kerja. Dia berkata, "Teruskan ini dan tambahkan padanya apa sahaja yang terlintas di fikiranmu. Ketahuilah, wahai Abu'l-Aswad ad-Du'ali, bahawa perkara itu ada tiga: kata nama, kata ganti nama, dan sesuatu yang bukan kata nama mahupun kata ganti nama. Orang-orang berilmu hanya berbeza darjat keutamaan mereka dalam mengenali apa yang bukan kata nama mahupun kata ganti nama." Abu'l-Aswad berkata: Saya mengumpulkan beberapa perkara mengenainya dan saya tunjukkan kepadanya. Antara kata partikel nasb (yang menjadikan kata nama di bawah pengaruhnya berada dalam keadaan akusatif) termasuk di dalamnya. Daripadanya saya sebutkan inna, anna, laita, la'alla dan ka'anna, tetapi saya tidak menyebut lakinna. Dia berkata kepada saya, "Mengapa kamu meninggalkannya?" Saya menjawab, "Saya tidak menganggapnya termasuk antara kata-kata itu." Dia berkata, "Ia termasuk antara kata-kata itu, maka tambahkanlah ia di antara mereka." Ibn 'Asakir meriwayatkan bahawa Rabi'ah bin Najid berkata: 'Ali berkata, "Bergaullah dengan manusia seperti lebah di kalangan burung, kerana tiada burung yang tidak memandang remeh kepadanya. Sekiranya burung-burung mengetahui berkat yang ada dalam perutnya, mereka tidak akan melakukan perkara itu kepadanya. Bergaullah dengan manusia dengan lidah dan diri kamu, dan berpisahlah daripada mereka dalam perbuatan dan hati kamu; kerana seseorang itu memperoleh apa yang dia usahakan, dan pada Hari Kiamat dia akan bersama dengan sesiapa yang dia cintai." Diriwayatkan bahawa 'Ali berkata: Hendaklah kamu lebih mengambil berat tentang penerimaan amalanmu daripada amalan itu sendiri; kerana amalan yang dilakukan dengan ketaatan yang penuh takut tidak akan menjadi kecil. Bagaimana mungkin amalan yang diterima itu dianggap kecil?

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?

Beliau meriwayatkan bahawa Yahya bin Jucdah berkata: Cali bin Abi Talib berkata, ‘Wahai pembawa al-Qur’an (penghafaznya)! beramallah dengannya! Kerana orang yang berilmu (':alim) hanyalah orang yang mengetahui, kemudian beramal dengan apa yang dia ketahui, dan yang ilmunya selaras dengan amalannya. Akan ada orang-orang yang ilmunya tidak melepasi tulang selangka mereka (iaitu tidak sampai ke hati mereka), yang batin mereka bercanggah dengan zahir mereka, dan yang amalan mereka bercanggah dengan ilmu mereka. Mereka akan duduk dalam halaqah-halaqah berlumba-lumba mencari kelebihan antara satu sama lain, sehinggakan seorang lelaki akan marah kepada lelaki yang duduk di sebelahnya kerana dia duduk di sisi orang lain dan meninggalkannya. Amalan mereka dalam perhimpunan-perhimpunan mereka itu tidak akan naik kepada Allah.’ Beliau meriwayatkan bahawa Cali berkata: At-tawfiq (petunjuk Allah ke jalan yang benar) ialah pemimpin yang terbaik, akhlak yang baik ialah teman yang terbaik, akal ialah sahabat yang terbaik, adab ialah warisan yang terbaik, dan tiada kesunyian yang lebih buruk daripada bangga diri.

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.

Beliau meriwayatkan bahawa al-Harith berkata: Seorang lelaki datang kepada cAli dan berkata, ‘Ceritakan kepadaku tentang qadar.’ Beliau berkata, ‘Ia adalah jalan yang gelap; jangan melaluinya.’ Dia berkata, ‘Ceritakan kepadaku tentang qadar!’ Beliau berkata, ‘Lautan yang dalam; jangan memasukinya.’ Dia berkata, ‘Ceritakan kepadaku tentang qadar!’ Beliau berkata, ‘Rahsia Allah yang disembunyikan daripadamu; jangan menyelidikinya!’ Dia berkata, ‘Ceritakan kepadaku tentang qadar!’ Beliau berkata, ‘Wahai penanya! Adakah Allah menciptakanmu untuk apa yang Dia kehendaki atau untuk apa yang engkau kehendaki?’ Dia berkata, ‘Tentulah untuk apa yang Dia kehendaki.’ Beliau berkata, ‘Maka Dia akan menggunakanmu untuk apa yang Dia kehendaki.’ Beliau meriwayatkan bahawa cAli berkata: Bencana-bencana ada penghujungnya. Sesiapa yang ditimpa musibah mesti menempuh hingga ke penghujungnya. Adalah wajar bagi seorang yang berakal, apabila sesuatu musibah menimpanya, untuk berserah kepadanya sehingga tamat masanya, kerana usaha menolaknya sebelum tamat masa semula jadinya hanya menambahkan kepahitannya.

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.

Beliau meriwayatkan bahawa pernah ditanyakan kepada cAli, "Apakah kemurahan hati itu?" Beliau menjawab, "Ia ialah apa yang datang daripada seseorang sebagai inisiatif sendiri. Adapun apa yang diberikan sebagai balasan kepada permintaan, itu hanyalah rasa malu dan berpura-pura murah hati." Beliau juga meriwayatkan daripada cAli bahawa seorang lelaki datang kepadanya, memuji-mujinya dengan baik, dan memujinya secara berlebihan, sedangkan sesuatu tentang dirinya telah sampai kepada cAli sebelum itu. Maka cAli berkata, "Aku bukanlah seperti yang kamu katakan. Dan aku lebih baik daripada apa yang kamu sangka di dalam hatimu." Beliau meriwayatkan bahawa cAli berkata: "Balasan bagi kederhakaan ialah kelemahan dalam ibadah, kesempitan dalam rezeki dan kekurangan dalam kenikmatan." Seseorang bertanya, "Apakah yang dimaksudkan dengan kekurangan dalam kenikmatan?" Beliau menjawab, "Apabila seseorang memperoleh pemenuhan keinginan yang dibenarkan, sesuatu datang menghalang sehingga keinginannya itu tidak tercapai." Beliau meriwayatkan daripada cAli ibn Rabicah bahawa seorang lelaki berkata kepada cAli, sedangkan lelaki itu membencinya, "Semoga Allah mengukuhkan kedudukanmu!" cAli berkata, "...

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, ‘...

…di atas hatimu.’ Dia meriwayatkan bahawa ash-Sha'bi berkata: Abu Bakr biasa bersyair (iaitu mengarang syair), 'Umar biasa bersyair, 'Uthman biasa bersyair, tetapi 'Ali lebih berbakat dalam bersyair daripada ketiga-tiganya.

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.

Beliau meriwayatkan bahawa Nabit al-Ashjaci berkata: ʿAli bin Abi Talib, semoga Allah meredai dirinya, berkata, "Apabila hati-hati menyimpan keputusasaan, dan dada yang luas menjadi sempit dengan kerisauannya, dan bencana-bencana mendiami dan beristirehat, dan malapetaka menetap di tempat-tempatnya, dan tiada jalan kelihatan untuk menghilangkan bahaya itu, dan orang yang licik tidak terlepas dengan tipu dayanya, seorang penolong datang kepadamu tepat ketika kamu berputus asa, yang didatangkan oleh Yang Maha Dekat, Yang Maha Menjawab, dan setiap malapetaka, apabila ia sampai ke penghujungnya, kelepasan yang dekat akan bergabung bersamanya." Beliau meriwayatkan bahawa asy-Sya'bi berkata: ʿAli bin Abi Talib berkata kepada seorang lelaki yang beliau tidak sukai untuk bergaul dengan lelaki lain, "Janganlah engkau bersahabat dengan saudara yang jahil; berhati-hatilah dengannya! Betapa ramai orang jahil yang telah membinasakan seorang lelaki yang penyabar apabila dia menjadikannya saudara."

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.

Seseorang diukur oleh seorang lelaki yang lain apabila dia berjalan bersamanya.

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

Satu perkara mempunyai ukuran dan persamaan bagi perkara yang lain.

One thing has measures and Similarities for another thing.

Ukuran sebuah selipar ialah selipar yang lain, apabila ia diletakkan di sebelahnya.

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

Bagi hati terdapat isyarat, Tanda hati apabila ia bertemu dengannya. Diriwayatkan bahawa al-Mubarrad berkata: Tertulis pada pedang cAli bin Abi Talib, semoga Allah meridhainya, ialah:

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:

Manusia sangat berhasrat terhadap dunia dan (ingin) mengurusnya, dan kebersihannya bercampur untukmu dengan kekotoran.

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

Mereka tidak diberikan kecerdasan setelah ia dibagi-bagikan, tetapi mereka diberikan kecerdasan dalam kadar yang telah ditentukan.

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

Betapa ramai orang yang sopan dan bijak yang tidak dibantu olehnya! Seorang bodoh mencapai dunianya melalui kekurangannya.

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

"Jika ia berlaku dengan kekuatan atau penaklukan, maka nescaya burung helang akan terbang membawa bekalan burung pipit." Beliau meriwayatkan bahawa Hamzah bin Habib az-Zayyat berkata: Ali bin Abi Talib biasa berkata:

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:

Jangan dedahkan rahsia anda kecuali kepada diri anda sendiri, Kerana setiap orang yang ikhlas mempunyai penasihat yang ikhlas.

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

Saya telah melihat lelaki-lelaki yang menyimpang, yang tidak membiarkan kulit yang tidak tercemar tanpa cuba menyerangnya. Diriwayatkan bahawa Uqbah bin Abi as-Sahba' berkata: Ketika Ibn Muljam menikam Ali, al-Hasan masuk menemuinya sambil menangis. Ali berkata kepadanya, "Wahai anakku, hafazlah daripadaku empat perkara dan empat perkara." Dia bertanya, "Apakah itu, ayah?" Ali menjawab, "Kecerdasan ialah kekayaan yang paling kaya, kemiskinan yang paling besar ialah kebodohan, kesunyian yang paling sepi ialah kesombongan, dan sifat mulia yang paling mulia ialah akhlak yang baik." Dia bertanya, "Dan empat yang lain?" Ali menjawab, "Berhati-hatilah dalam berkawan dengan orang bodoh, kerana dia mahu memberi manfaat kepadamu tetapi dia memudaratkanmu; berhati-hatilah dalam berkawan dengan pendusta, kerana dia akan menjadikan yang jauh kelihatan dekat bagimu dan yang dekat kelihatan jauh; berhati-hatilah dalam berkawan dengan orang yang bakhil, kerana dia akan duduk tidak berbuat apa-apa walaupun engkau sangat memerlukannya; dan berhati-hatilah dalam berkawan dengan orang fasik, kerana dia akan menjualmu dengan harga yang remeh." Ibn 'Asakir meriwayatkan daripada Ali bahawa seorang Yahudi datang kepadanya dan berkata, "Bilakah Tuhan kita wujud?" Wajah Ali memerah kerana marah lalu dia berkata, "Dia tidak wujud, kemudian Dia wujud? Dia wujud tanpa kewujudan. Dia wujud tanpa sebab. Dia wujud tanpa sesuatu pun sebelum-Nya dan tanpa sebarang akhir. Segala penghujung tidak mampu mencapai-Nya, kerana Dia ialah penghujung bagi setiap penghujung." Kemudian Yahudi itu memeluk Islam.

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 meriwayatkan dalam Juz-nya yang terkenal dengan isnad yang tidak diketahui, daripada Maysarah, bahawa Qadi Shurayh berkata: Ketika cAli hendak berangkat ke Siffin, didapatinya baju besinya hilang. Apabila perang berakhir dan beliau kembali ke Kufah, beliau ternampak baju besi itu di tangan seorang Yahudi. Beliau berkata kepada Yahudi itu, "Baju besi ini milikku; aku tidak menjualnya dan tidak memberikannya." Yahudi itu berkata, "Ini baju besi aku dan ia berada dalam tanganku." Beliau berkata, "Mari kita pergi kepada qadi!" cAli pergi dahulu, duduk di sisi Shurayh, lalu berkata, "Kalaulah lawanku bukan seorang Yahudi, nescaya aku akan duduk bersamanya dalam majlis ini, tetapi aku pernah mendengar Nabi ﷺ bersabda, 'Hinakanlah mereka, kerana Allah telah menghinakan mereka.'" Shurayh berkata, "Berbicaralah, wahai Amir al-Mu'minin." Beliau berkata, "Ya. Baju besi yang dimiliki Yahudi ini ialah baju besiku; aku tidak menjualnya dan tidak memberikannya." Shurayh berkata, "Apa pendapatmu, wahai Yahudi?" Yahudi itu berkata, "Ini baju besi aku dan ia berada dalam milikku." Shurayh berkata, "Adakah kamu mempunyai bukti, wahai Amir al-Mu'minin?" Beliau berkata, "Ya. Qanbar dan al-Hasan akan memberi kesaksian bahawa baju besi itu milikku." Shurayh berkata, "Kesaksian seorang anak untuk bapanya tidak diterima." cAli berkata, "Seorang lelaki dari syurga, dan kesaksiannya tidak diterima? Aku pernah mendengar Nabi ﷺ bersabda, 'Al-Hasan dan al-Husain ialah dua penghulu pemuda ahli syurga.'" Yahudi itu berkata, "Amir al-Mu'minin telah membawa aku ke hadapan qadinya, dan qadinya memutuskan menentangnya. Aku bersaksi bahawa ini adalah kebenaran, dan aku bersaksi bahawa tiada tuhan melainkan Allah dan aku bersaksi bahawa Muhammad ﷺ ialah utusan Allah, dan bahawa baju besi itu adalah baju besimu."

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.’