Sa'id ibn Mansur o'zining Sunan kitobida aytadi:\ Hushaym bizga rivoyat qildi:

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

Hajjaj bizga rivoyat qildi: Fazarah qabilasidan bir shayx menga aytdi: men Aliyning shunday deganini eshitganman: "Hamd Allohga xosdir, U bizning dushmanimizni dinidagi bir masala haqida bizdan so'rashga majbur qildi. Muoviya menga yozdi va noaniq ikki jinsli (xunsa) haqida so'radi. Men unga yozdim: uni siydik chiqarishiga qarab meros oladigan qilib qo'ysin." Hushaym ham xuddi shunday deb Mug'iradan, u esa Sha'biydan, u esa Alidan rivoyat qildi.

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 Asokir rivoyat qilishicha, al-Hasan aytgan: Ali Basraga kelganida, Ibn al-Kava va Qays ibn Abbod uning oldida turib, unga dedilar: "Ummat ishini o'z qo'liga olganingiz, ularning ba'zilari boshqalarini urayotgan bir paytda, o'z oldingizga qo'ygan bu yo'lingiz haqida bizga aytmaysizmi? Bu Allohning Elchisi ﷺ siz bilan tuzgan ahdimi?"

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?

"Bizga ayting, chunki siz ishonchli kishisiz, biz sizga ishonamiz, eshitganlaringiz haqida." 13 ya'ni, ikki jinsli shaxs meros oladimi erkak sifatidami yoki ayol sifatidami?

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?

U dedi: "Payg'ambardan bu borada menga ahd-paymon bo'lganligiga kelsak, yo'q. Allohga qasamki, agar men uni birinchi bo'lib tasdiqlagan bo'lsam, unga yolg'on isnod qilishda ham birinchi bo'lmayman. Agar bu borada Payg'ambar ﷺ dan menga ahd-paymon bo'lganida, Bani Taym ibn Murra qardoshi (Abu Bakr) va Umar ibn al-Xattobni uning minbarida turishiga hech qachon yo'l qo'ymagan bo'lardim; ular bilan o'z qo'lim bilan jang qilardim, hatto o'zimdagi bu libosdan boshqa hech narsa topa olmasam ham. Ammo Allohning Elchisi o'ldirilmadi va to'satdan vafot etmadi, balki kunlar va tunlar davomida kasalligida yotdi, muazzin unga namozning vaqtini e'lon qilish uchun kelardi. U odamlarga imomlik qiladigan Abu Bakrga buyruq berardi, holbuki u mening mavqeimni bilardi. Xotinlaridan biri uni Abu Bakrdan qaytarmoqchi bo'ldi, u rad etdi va g'azablandi. U dedi: "Siz Yusufning ayollarisiz! Abu Bakrga odamlarga imomlik qilishni ayting!" Alloh Payg'ambarini ﷺ olganda, biz o'z ishlarimizni ko'rib chiqdik va dunyoviy ishlarimiz uchun Allohning Payg'ambari ﷺ dinimiz uchun rozi bo'lgan kishini tanladik. Namoz Islomning asosi, dinning amiri va dinning tayanchidir, shuning uchun biz Abu Bakrga bay'at qildik, chunki u bunga loyiq edi. Birimiz ham u haqida ikkilanmadi, hech birimiz boshqalarga qarshi guvohlik bermadik va uning fazilatini inkor etmadik. Men Abu Bakrga lozim bo'lgan narsani ado etdim, uning haq bo'lgan itoatini tan oldim, uning qo'shinida birga harbiy yurishlarda qatnashdim. U menga bergan narsani olardim, u meni yuborganida harbiy yurishlarga borardim va uning uchun hadd jazosini qamchim bilan urardim."

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.

U'mar vafot etgach, u (xalifalik) ishni o'z zimmasiga oldi va uni o'zining do'sti (Abu Bakr) sunnatiga hamda uning ishi haqida bilganlariga ko'ra oldi. Biz U'marga bay'at qildik, biz orasidan hech ikki kishi unga qarshi chiqmadi va hech birimiz boshqalarga qarshi guvohlik bermadik, shuningdek, uning imtiyozini ham inkor etmadik. Men U'marga lozim bo'lgan narsani ado etdim, unga bo'lgan itoatkorlik huquqini tan oldim va uning qo'shinlari bilan birga harbiy yurishlarda qatnashdim. U menga bergan narsani olardim, meni yuborgan harbiy yurishlarga borardim va u uchun hadd jazosi bo'yicha qamchim bilan urardim.

‘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.

Vafot etganida, men o'zimda (Payg'ambar ﷺ bilan bo'lgan yaqin munosabatim, mening ustunligim, birinchiligim va fazilatim haqida) o'yladim, chunki hech kim meni tenglashtirmaydi deb o'ylardim. Biroq u (Umar) qo'rqdi: agar undan keyingi xalifa noto'g'ri ish qilsa, bu uning qabriga ham yuklanib qolishidan xavotirlandi. U o'zini va o'g'lini bu ishdan chetga oldi, chunki agar uning ichida biror xushomad bo'lganida, xalifalik uchun o'g'lini afzal ko'rgan bo'lardi. U bu ishdan o'zini qutqardi va xalifalikni Quraysh qabilasidan olti kishilik guruhga topshirdi, men ham ulardan biri edim. Guruh yig'ilganda, meni hech kim bilan tenglashtirmaydi deb o'yladim. Abdur-Rahmon ibn Avf biz(dan) va'da oldi: Alloh bizni kimning ustidan hokim qilsa, o'shaga quloq solamiz va itoat etamiz. So'ngra u Usmon ibn Affonning qo'lidan ushlab, o'z qo'lini uning qo'liga qo'ydi.

‘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.

«Men ishimni o‘ylab ko‘rdim va (ko‘rdimki), mening itoatkorligim bay’at qilishimdan oldin bo‘lgan edi, mening ahdim esa boshqa birov uchun olingan edi.

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

Shunday qilib biz Usmonga bay'at qildik. Men unga bo'lgan haqini ado etdim, uning zimmasidagi itoatni tan oldim va uning qo'shinlarida unga hamroh bo'lib harbiy yurishlarda qatnashdim. U bergan narsani olardim, u meni yuborgan harbiy yurishlarga chiqardim va u uchun hadd jazosini qamchi bilan urardim.

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.

“Uning zarba yeganida men o‘z ishimni o‘ylab ko‘rdim. Rasululloh ﷺ ahdi bilan ishni o‘z qo‘liga olgan ikki xalifa esa, ikkalasi namoz borasida, vafot etgan edi.”

‘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.

Ushbu, kendisi bilan ahd olingan kishi o'ldirilgan edi.

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

Makka va Madina ahli, shuningdek bu ikki viloyat (Kufa va Basra) ahli menga bay'at qildilar. Biri esa o'rtaga chiqdi, u menga o'xshamaydi, uning qarindoshligi mening qarindoshligim kabi emas, uning ilmi mening ilmim kabi emas, uning ustunligi mening ustunligim kabi emas va men unga nisbatan bu narsaga ko'proq haqliman. Abu Nu'aym "ad-Dalo'il" kitobida Ja'far ibn Muhammaddan rivoyat qiladi: uning otasi aytdi: Ikki kishi Ali oldiga nizo bilan keltirildi va u devorning tagida o'tirdi. Bir kishi unga dedi: "Devor yiqilib tushadi!" Ali dedi: "Davom eting. Homiy sifatida Alloh kifoya qiladi." U ular o'rtasida hukm chiqardi, o'rnidan turdi va shundan so'ng devor yiqilib tushdi.

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.

at-Tuyuriyyat (W\t\\) ning isnadida Ja'far ibn Muhammaddan rivoyat qilinadi, u otasi aytdi: Bir kishi Ali ibn Abu Tolibga dedi: "Biz sizni xutbada: 'Ey Alloh, bizni to'g'ri yo'lga solgan xalifalarni to'g'ri yo'lga solganing kabi bizni ham to'g'ri yo'lga sol', deganingizni eshitamiz. Ular kimlar?" Uning ko'zlari yoshga to'ldi va u dedi: "Ular mening ikki sevimlilarim, Abu Bakr va Umar, hidoyatning ikki imomi, Islomning ikki shayxi, Quraysh ning ikki kishisi. Ular Alloh elchisidan keyin ibrat olinadigan kishilardir, Allohning salovati va salomi unga bo'lsin ﷺ. Kim ularni ibrat qilib olsa, (adashishdan) saqlanadi, kim ularning izidan borsa, to'g'ri yo'lga hidoyat topadi va kim ularga yopishsa, Allohning jamoatidandir." Abdurrazzoq rivoyat qildi, Hujr al-Madariy aytdi: Ali ibn Abu Tolib menga dedi: "Sizni meni la'natlashga buyurilganda nima qilasiz?" Men dedim: "Shunday bo'ladimi?" U dedi: "Ha." Men dedim: "Nima qilishim kerak?" U dedi: "Meni la'natlang, lekin meni tark etmang." U (Hujr) dedi:

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 ibn Yusuf, al-Hajjajning akasi — u Yamanning amiri edi — menga Aliyni la'natlashni buyurdi. Shunda men dedim: "Amir menga Aliyni la'natlashni buyurdi, siz uni la'natlang! Alloh uni la'natlasin!" Buni bitta odamdan boshqa hech kim tushunmadi.

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-Tabaroniy al-Avsatda va Abu Nu'aym ad-Dalo'ilda Zadhandan rivoyat qilishadi: Ali hadis rivoyat qilayotgan edi, bir kishi uni yolg'onchilikda ayblади. Ali unga dedi: «Agar yolg'on gapirayotgan bo'lsang, senga qarshi duo qilaymi?» U dedi: «Duo qil!» Ali unga qarshi duo qildi va u ketmasdan turib ko'zi ojiz bo'lib qoldi.

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.

U.Hubaysh (Zirr ibn Hubaysh) rivoyat qilishicha, ikki kishi ertalabki ovqatni yeb o‘tirishgan. Ulardan biri besh dona kichik non, ikkinchisi esa uch dona kichik non olib kelgan ekan. Ovqatni oldilariga qo‘yishganda, ularning yonidan bir kishi o‘tib, salom berdi. Ular: «O‘tiring va yeng», deyishdi. U o‘tirdi, ular bilan birga ovqatlandi, sakkizta nonni ular teng yeyishdi. Keyin u kishi turib, sakkiz dirhamni tashlab: «Mana bular sizlardan yegan narsamning va yeyilgan ovqatingizning o‘rniga bo‘lsin», dedi. Ikkovi o‘rtasida janjal chiqdi. Besh dona nonli kishi: «Mening beshta dirhamim, sizda esa uchta bor», dedi. Uch dona nonli kishi esa: «Dirhamlar ikkimizning o‘rtasida ikki teng bo‘lib taqsimlanmasa, men rozi bo‘lmayman», dedi. Ular ishni Amir al-Muminin Ali (r.a.) oldiga olib borib, voqeani unga so‘zlab berishdi. U uch dona nonli kishiga dedi: «Do‘sting senga bergan narsasini berdi. Uning nonlari sening nonlaringdan ko‘p edi, shuning uchun uch dirham bilan rozi bo‘l». U: «Allohga qasamki, men unga faqat achchiq haqiqat bilan rozi bo‘laman», dedi. Ali dedi: «Achchiq haqiqatga ko‘ra, senga faqat bitta dirham tegadi, u esa yetti dirham oladi!» Kishi: «Subhanalloh!» dedi. U: «Shunday ekanmi!» dedi va: «Qabul qilishim uchun achchiq haqiqatdagi sababni menga ko‘rsat», dedi. Ali dedi: «Sakkiz dona nonda yigirma to‘rtta uchdan bir qism yo‘qmi? Siz ularni yedingiz, sizlar uch kishi edingiz va kim ko‘proq yoki kamroq yeganini bilmasdingiz, shuning uchun teng yegan deb hisoblaymiz». U davom etdi: «Siz sakkiz uchdan bir qismni yedingiz, lekin sizda atigi to‘qqizta uchdan bir qism bor edi. Do‘stingiz sakkiz uchdan bir qismni yedi, uning esa o‘n beshta uchdan bir qismi bor edi, ulardan u sakkiztasini yedi va ettitasi qoldi, ularni dirhamli kishi yedi, u sizning to‘qqizta qismingizdan bittasini yedi. Sizning bitta (uchdan bir non)ingiz uchun bitta (dirham) sizga, yettitasi esa unga tegadi». Kishi: «Endi men rozi bo‘ldim», dedi. Ibn Abi Shaybah «Musannaf» kitobida rivoyat qilishicha, Ato’ dedi: Ali huzuriga bir kishi keltirildi, unga qarshi ikki kishi o‘g‘irlik qilganiga guvohlik berdi. U odamlarning ishlaridan yana bir narsani ko‘rib chiqdi va yolg‘on guvohlarni ogohlantirib, dedi: «Agar menga yolg‘on guvoh keltirilsa, unga falon-falonni qilaman». Keyin u ikki guvohni izladi, lekin topa olmadi va shu sababli odamni qo‘yib yubordi.

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 rivoyat qilgan, "Al-Musannaf" kitobida. Ath-Thawri Sulayman ash-Shaybanidan, u bir kishidan rivoyat qilib bizga aytdi: Alining oldiga bir kishi keltirildi. Kimdir: "Bu odam mening onamni tush ko'rib, u bilan jinsiy aloqada bo'lganini da'vo qilmoqda", dedi. U (Ali) dedi: "Borib, uni quyosh ostiga turg'izing va uning soyasiga uring." Ibn cAsakir Jacfar ibn Muhammaddan, u otasidan rivoyat qilgan: Alining uzugi kumushdan bo'lib, uning naqshi: "Hukm qiluvchi Allohning muborak zoti", deb yozilgan edi. U, cAmr ibn cUthman ibn cAffan aytganini rivoyat qilgan: Alining uzugidagi naqsh: "Hokimiyat Allohga tegishli", deb yozilgan edi. U, al-Mada'iniydan rivoyat qilgan: Ali Kufaga kirganida, arablarning donishmandlaridan biri uni ko'rgani kelib dedi: "Allohga qasamki, ey Amir al-Mu'minin, siz xalifalikni bezadingiz, lekin u sizni bezamadi. Siz uni yuksaltirdingiz, lekin u sizni yuksaltirmadi. U sizga siz unga bo'lganingizdan ko'ra ko'proq muhtoj edi." U, Mujammidan rivoyat qilgan: Ali bayt al-mol (xazina)ni supurib tozalar, so'ngra namoz o'qir edi, bu uning musulmonlardan yashirib, boylikni o'zida saqlamaganiga dalil bo'lishini umid qilgan holda.

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 o'zining "Amali" asarida shunday degan: Abu Ja'far Muhammad ibn Rustum at-Tabariy bizga rivoyat qildi: Abu Hotim as-Sijistoniy bizga rivoyat qildi: Ya'qub ibn Ishoq al-Hadramiy menga rivoyat qildi: Sa'id ibn Salim al-Bahiliy menga rivoyat qildi: Otam bizga bobosidan rivoyat qildi, u Abu'l-Aswad ad-Du'alidan - yoki u aytdi: bobom Abu'l-Aswad otasidan rivoyat qildi, u shunday degan: Men Amir al-mu'minin Ali ibn Abu Torib, Alloh undan rozi bo'lsin, huzurlariga kirdim va ularni ko'zlari yerga tikilgan, chuqur o'y ichida ko'rdim. Men dedim: "Amir al-mu'minin, nima haqida o'ylayapsiz?" U dedi: "Men sizlarning bu shahringizda (arab tilini ishlatishda) xatolar bo'layotganini eshitdim va arab tilining qoidalari haqida kitob yozmoqchiman." Men dedim: "Agar buni qilsangiz, bizga hayot baxsh etgan bo'lasiz va bu til oramizda qoladi." Uch kundan keyin men yana ularning huzurlariga keldim va ular menga bir varaq berdilar, unda shunday yozilgan edi: "Bismillahir-Rahmanir-Rahim."

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.

So'z ism, fe'l va harf turiga bo'linadi. Ism — nomlangan narsa haqida xabar beruvchi so'z. Fe'l — nomlangan narsaning harakati haqida xabar beruvchi so'z. Harf — ism ham, fe'l ham bo'lmagan, lekin ma'no ifodalovchi so'z. U dedi: «Bunga davom etib, sizga nima kelsa, shuni qo'shing. Bilingki, Abu al-Aswad ad-Du'ali, narsalar uch turlidir: ism, olmosh va na ism, na olmosh bo'lgan narsa. Olimlarning darajalari faqat ism ham, olmosh ham bo'lmagan narsani tanishda farqlanadi». Abu al-Aswad aytdi: Men bu haqda bir nimalar to'pladim va ularni unga ko'rsatdim. Ular orasida nasb harflari (ular o'ziga bog'liq ismni nasb holatida qo'yadi) bor edi. Ulardan men inna, anna, layta, la'alla va ka'anna ni zikr qildim, lakin lakinna ni zikr qilmadim. U menga dedi: «Nega uni tashlab ketding?» Men dedim: «Men uni ulardan deb hisoblamadim». U dedi: «U ulardan biri, shuning uchun uni ular orasiga qo'sh». Ibn Asakir rivoyat qildi: Rabi'a ibn Najid aytdi: Ali aytdi: «Odamlar orasida asalari qushlar orasidagidek bo'ling, chunki hech bir qush uni arzimas deb hisoblamaydi. Agar qushlar uning qornidagi barakani bilganlarida, unga bunday qilmas edilar. Odamlar bilan tillaringiz va vujudlaringiz bilan aralashing, lekin amallaringiz va qalblaringiz bilan ulardan ajralib turing; chunki odam o'z topganiga ega bo'ladi va Qiyomat kunida kim bilan sevgan bo'lsa, o'sha bilan bo'ladi». U rivoyat qildi: Ali aytdi: Amalingizning qabul bo'lishiga amalning o'zidan ko'ra ko'proq ahamiyat bering; chunki qo'rquv bilan qilingan itoat amali kichik bo'lmaydi. Qabul qilingan amal qanday qilib kichik bo'lishi mumkin?

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?

U'sha rivoyat qilinadi: Yahyo ibn Judo aytdi: Ali ibn Abu Solib aytdi: «Qur'onni yod olganlar! Unga muvofiq amal qilinglar! Chunki olim (ilm egasi) faqat o'zi bilgan narsasiga amal qiladigan, bilimi amaliga mos keladigan kishidir. Shunday odamlar bo'ladiki, ularning ilmi ko'krak suyaklaridan pastga o'tmaydi, ichki holatlari zohiriy holatlariga zid keladi, amallari bilimlariga zid keladi. Ular halqa-halqa bo'lib o'tirib, bir-birlaridan ustunlik talashadilar, shu darajaga yetadiki, yonida o'tirgan kishi boshqasining yonida o'tirib, uni tashlab ketgani uchun unga g'azablanadi. Ularning bu majlislardagi amallari Allohga ko'tarilmaydi». U'sha rivoyat qilinadi: Ali aytdi: «Tavfiq (Allohning to'g'ri yo'lga yo'naltirishi) eng yaxshi yo'lboshchidir, go'zal xulq eng yaxshi hamroh, aql eng yaxshi yo'ldosh, odob eng yaxshi meros, kibrdan yomonroq yolg'izlik yo'q».

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.

U rivoyat qilingan: al-Horis aytdi: Bir kishi Aliy oldiga kelib dedi: “Menga qadar haqida gapirib ber.” U dedi: “Bu qorong‘i yo‘l; uni bosib o‘tma.” U dedi: “Menga qadar haqida gapirib ber!” U dedi: “Chuqur okean; unga kirma.” U dedi: “Menga qadar haqida gapirib ber!” U dedi: “Allohning sendan yashirin sirí; uni tekshirma!” U dedi: “Menga qadar haqida gapirib ber!” U dedi: “Savol beruvchi! Alloh seni xohlagani uchunmi yaratdi yoki o‘zing xohlaganing uchunmi?” U dedi: “Albatta, Uning xohlagani uchun.” U dedi: “Unda U seni xohlagani uchun ishlatadi.” U rivoyat qilingan: Aliy aytdi: Balolarning oxiri bor. Kimki musibatga uchrasa, o‘sha musibatning oxiriga yetishi kerak. Aqlli odamga, unga biror musibat yuz berganda, uning vaqti tugaguncha unga bo‘ysunishi to‘g‘ri keladi, chunki uning tabiiy tugash vaqtidan oldin uni qaytarishga urinish uning yomonligini oshiradi.

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.

U Alining aytishicha, Aliga: «Saxiylik nima?» deb so'ralgan. U shunday javob bergan: «Odamdan tashabbus bilan chiqqani. Biror so'rovga javoban berilgani esa faqat uyatdan va saxiylikni ko'rsatishdan iborat». U Alidan rivoyat qilishicha, bir kishi uning oldiga kelib, uni yaxshi tilga olgan, haddan tashqari maqtagan. Undan oldin unga uning haqida nimadir yetib kelgan edi. U (Ali) shunday degan: «Men siz aytganday emasman. Men sizning ichingizda o'ylaganingizdan ham yaxshiroqman». U rivoyat qilishicha, Ali shunday degan: «Itoatsizlikning jazosi ibodatdagi zaiflik, rizqdagi torlik va lazzatdagi kamchilikdir». Kimdir so'radi: «Lazzatdagi kamchilik nima?» U javob berdi: «Kishi ruxsat etilgan ishtiyoqiga erishganida, uning istagini amalga oshirishga to'sqinlik qiladigan biror narsa yuz beradi». U Ali ibn Rabi'adan rivoyat qilishicha, bir kishi Aliga — bu odam uni yomon ko'rardi — dedi: «Alloh seni barqaror qilsin!» Ali esa dedi: «...

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, ‘...

…yuragingizga.» U rivoyat qilishicha, ash-Sha'biy aytgan: Abu Bakr she'r aytardi (ya'ni she'r tuzardi), Umar she'r aytardi, Usmon she'r aytardi, lekin Ali bu uchtasidan ko'ra she'riyatga moyilroq edi.

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.

U u rivoyat qiladi: Nabit al-Ashjaci aytdi: Ali ibn Abu Solib, Alloh undan rozi bo'lsin, dedi: «Qachonki qalblar nomidlik bilan o'ralsa, Keng ko'ks esa ularning tashvishi bilan tor bo'lsa, Balolar makon tutib, tinchlansa, Musibatlar o'z joylarida o'rnashsa, Va zararni daf etadigan yo'l ko'rinmasa, Hiyla ishlatuvchi o'z hiylasi bilan ozodlikka erishmasa, Nomidligingiz ustiga yordamchi keladi, Uni Yaqin, Javob beruvchi olib keladi, Va barcha musibatlar o'z chegarasiga yetganda, Ularga yaqin najot qo'shiladi». U u rivoyat qiladi: Sha'bi aytdi: Ali ibn Abu Solib bir kishiga, u boshqa bir kishi bilan birga bo'lishini yoqtirmagan holda, dedi: «Johil birodaringiz bilan hamrohlik qilmang; Undan ehtiyot bo'ling! Qancha johil kishi Sabrli kishini, uni birodar qilib olganda, halok qilgan».

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.

Odam boshqa odam bilan birga yursa, uni o‘sha odam bilan o‘lchanadi.

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

Bir narsaning boshqa narsa uchun o‘lchovlari va o‘xshashliklari bor.

One thing has measures and Similarities for another thing.

Poyabzalning o'lchovi boshqa poyabzal bo'ladi, U unning yoniga qo'yilganda.

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

Qalb uchun ishora bor — qalb unga duch kelganida. U rivoyat qildi: al-Mubarrad aytdi: Ali ibn Abu Solib, Alloh undan rozi bo'lsin, qilichiga yozilgan edi:

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:

Odamlarda dunyoga intilish bor va uni boshqarishni xohlaydilar, Va uning sofligi siz uchun iflosliklar bilan aralashgan.

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

Ular unga aql berilmagan, bo‘lingandan keyin ham, balki ular unga o‘lchangan miqdorda berilgan.

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

Qanchadan-qancha odobli va aqlli odamga bu yordam bermaydi! Ahmoq esa o'z kamchiligi tufayli dunyosiga erishadi.

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

"Agar bu kuch-qudrat yoki zo'ravonlik bilan bo'lganda edi, unda qirg'ovullar chumchuqlarning rizqini olib ketgan bo'lardi." U rivoyat qildi: Hamza ibn Habib az-Zayyot aytdi: Aliy ibn Abu Solib shunday derdi:

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:

"Sirringizni faqat o'zingizdan boshqaga oshkor qilmang, Chunki har bir samimiy kishining samimiy maslahatchisi bor."

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

Men shunday og'ishgan odamlarni ko'rdimki, ular sog'lom terini (unga hujum qilishga urinmasdan) tinch qo'ymaydilar. Ibn Abu's-Sahba' Uqbah rivoyat qildi: Ibn Muljam Aliy (r.a.) ga zarba berganda, al-Hasan yig'lab uning oldiga kirdi. Aliy unga dedi: "O'g'lim, mendan to'rttasini va yana to'rttasini yodda tut." U so'radi: "Ular qanday narsalar, ota?" U dedi: "Aql boylikning eng boyidir, eng katta qashshoqlik ahmoqlikdir, eng yolg'iz yakkalik kibrdir, olijanob fazilatlarning eng oliysi go'zal xulqdir." U so'radi: "Yana to'rttasi-chi?" U dedi: "Ahmoq bilan do'stlashishdan ehtiyot bo'l, chunki u sendan foyda olishni xohlaydi, lekin sana zarar yetkazadi; yolg'onchi bilan do'stlashishdan ehtiyot bo'l, chunki u senga uzoqdagini yaqin, yaqindagini uzoq qilib ko'rsatadi; xasis odam bilan do'stlashishdan ehtiyot bo'l, chunki sen unga qanchalik muhtoj bo'lmagin, u befoyda o'tiraveradi; buzuq axloqli odam bilan do'stlashishdan ehtiyot bo'l, chunki u seni arzimas narsaga sotib yuboradi." Ibn Asokir Aliy (r.a.) dan rivoyat qildi: Unga bir yahudiy kelib dedi: "Rabbimiz qachon paydo bo'lgan?" Aliy (r.a.) ning yuzi g'azabdan qizarib ketdi va dedi: "U bo'lmagan, keyin bor bo'lganmi? U bor, vujudsiz. U bor, sababsiz. U bor, Undan oldin hech narsa va oxiri ham yo'q. Barcha oxirlar Unga yetmaydi, chunki U har bir oxirning oxiridir." Shundan so'ng yahudiy Islomni qabul qildi.

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 rivoyat qilishicha, o'zining mashhur "Juz"ida noma'lum isnad bilan Maysarahdan naql qilinadi: Qozi Shurayh aytdi: Ali Siffinga yo'l olganida, o'zining bir dubulg'a-zirhi yo'qolganini topdi. Urush tugab, Kufaga qaytganida, zirhni bir yahudiyning qo'lida ko'rdi. U yahudiyga dedi: "Bu zirh meniki; men uni sotmaganman ham, boshqaga bermaganman ham." Yahudiy dedi: "Bu mening zirhim, u mening qo'limda." U dedi: "Kelinglar, qozining huzuriga boraylik!" Ali birinchi bo'lib bordi, Shurayhning yoniga o'tirdi va dedi: "Agar raqibim yahudiy bo'lmaganida, uning yonida majlisda o'tirgan bo'lardim, lekin men Payg'ambarni, Alloh unga salavot va salom yo'llasin, shunday deganini eshitganman: "Ularni xor qiling, chunki Alloh ularni xor qilgan." Shurayh dedi: "Gapiring, Amir al-mu'minin." U dedi: "Ha. Bu yahudiyda bo'lgan zirh meniki; men uni sotmaganman va boshqaga bermaganman." Shurayh dedi: "Yahudiy, nima deysan?" U dedi: "Bu mening zirhim, u mening qo'limda." Shurayh dedi: "Amir al-mu'minin, sizda biron dalil bormi?" U dedi: "Ha. Qanbar va al-Hasan zirh meniki ekanligiga guvohlik beradilar." Shurayh dedi: "O'g'ilning guvohligi otasi uchun qabul qilinmaydi." Ali dedi: "Jannat ahlidan bir kishining guvohligi qabul qilinmaydimi? Men Payg'ambarni, Alloh unga salavot va salom yo'llasin, shunday deganini eshitganman: "Al-Hasan va al-Husayn jannat ahlidagi yoshlarning ikki sayyididir." Yahudiy dedi: "Amir al-mu'minin meni o'z qozisining huzuriga olib keldi va qozisi uning foydasiga hukm chiqardi. Men guvohlik beraman, bu haqiqat, va guvohlik beraman, Allohdan o'zga iloh yo'q, va guvohlik beraman, Muhammad Alloh elchisidir, va bu zirh sizning zirhingizdir."

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.’