赛义德·本·曼苏尔在他的《圣训集》（Sunan）中说：胡沙伊姆向我们讲述道：

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

哈贾贾吉告诉我们：法扎拉的一位长老对我说：我听到阿里说：“赞美归于真主，祂使我们的敌人就他在宗教事务上遇到的一件事来问我们。穆阿维叶写信给我，就模棱两可的雌雄同体人问我。我回信告诉他，应当依照其小便的方式让他继承。”胡舍姆也从穆吉拉、从沙阿比、从阿里，讲述了同样的内容。

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.

伊本·阿萨基尔记载，哈桑说：阿里来到巴士拉时，伊本·库瓦和盖斯·伊本·阿巴德站在他面前，对他说：“你难道不告诉我们，你所坚持的这条道路——执掌乌玛（穆斯林共同体）的事务，以致他们之间相互击打——究竟是什么吗？这是真主的使者ﷺ与你立下的盟约吗？”

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?

"Tell us, for you are the trusted one in whom we have confidence about that which you have heard." 13 即，这个两性人继承财产时，是按男性还是按女性计算？

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?

他说:"至于我与先知有过关于此事的盟约,那是没有的。以安拉起誓,即便我是第一个肯定他的人,我也绝不会第一个对他造谣。如果我曾与先知ﷺ有过关于此事的盟约,我绝不会允许Bani Taym ibn Murrah的兄弟(Abu Bakr)和ʿUmar ibn al-Khattab站在他的讲坛上,我会亲手与他们作战,哪怕我只能找到身上这件衣服。然而,安拉的使者并没有被杀,他也不是突然去世的,而是在病中拖延了数日数夜,宣礼员来到他面前通知拜功的时间。他会命令Abu Bakr带领众人礼拜,而他知道我的地位。他的一位妻子想让他不要任用Abu Bakr,他拒绝了并且很生气。他说:'你们是Yusuf的女伴!让Abu Bakr带领众人礼拜!'当安拉接走了祂的先知ﷺ,我们考虑了我们的事务,我们为了今世的事务,选择了安拉的使者ﷺ为了我们的宗教而满意的那个人。礼拜是伊斯兰的根基,是宗教的领袖,也是宗教的支柱,因此我们向Abu Bakr宣誓效忠,因为他配得上这一点,我们之中没有两个人对他有异议,我们中也没有人对他作证反对他人,也没有人否认他的尊位。我履行了对Abu Bakr应尽的义务,承认了他应得的服从,与他一同率军出征。他给我的,我就接受;他派我出征,我就随他出征;他为执行hadd刑罚时,我亲自为他鞭打。"

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.

“当他去世后,欧麦尔接任了哈里发之职,他遵循其同伴(艾布·伯克尔)的圣行,并依据他所知晓的其事务来治理。我们向欧麦尔宣誓效忠,我们之中没有人对他有异议,也没有人对他人作证反对,也没有人否认他的权利。我履行了对欧麦尔应尽的义务,承认了他应得的服从,并在他的军队中与他一同参加军事远征。他给我的,我便接受;他派我去远征,我便前往;他为执行刑罚而命令我,我便用鞭子为他执行鞭刑。”

‘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.

当他去世时，我在心中回想起自己与先知（愿安拉赐福于他并赐他平安）的亲密关系、我的优先地位、我的先行之德和我的功绩，心想不会有人认为别人可与我相提并论。然而，他（欧麦尔）担心，如果在他之后的哈里发做了错误的事，这罪责会在他的坟墓中牵连到他。他使自己和他的儿子都退出了此事，因为如果他心中有任何偏私，他本会把哈里发之位留给他的儿子。他放弃了自己的这一权利，将其交给古莱氏的六人小组，我也是其中一人。当这个小组聚会时，我想他们不会认为有人能与我相提并论。阿卜杜·拉哈曼·伊本·欧夫与我们订立了誓约，我们会听从并服从安拉授予其权柄的任何人。之后，他握住奥斯曼·伊本·阿凡的手，把自己的手放在他的手中。

‘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.

“我思虑了自己的事情，发现我的服从先于我的效忠宣誓，而我的盟约已被另一方所取得。”

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

因此我们向'Uthman宣誓效忠。我尽了他应得的责任，承认了他应享的服从，并随他的军队参加军事远征。他给我什么，我就接受；他派我出征，我就出征；他为执行哈德刑罚而要我用鞭子抽打，我便抽打。

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.

“当他被刺伤后，我考虑了我的事务。那两位哈里发，即通过安拉的使者的盟约而执掌此事的两位，关于礼拜，已经离去。”ﷺ

‘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.

这位曾与之订立盟约的人已经被杀害了。

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

“两个禁寺”（麦加和麦地那）的民众向我宣誓效忠，还有这两个省（库法和巴士拉）的民众也是如此。有人却急不可耐地挺身而出，他不像我这样，他与（圣人）的关系不像我的关系，他的学识不像我的学识，他也没有我这样的优先地位，而我比他更有权利担任此职。” 艾布·努爱in《证据》中转述，贾法尔·本·穆罕默德说，他的父亲说：有两个人因争执被带到阿里面前，阿里便坐在一堵墙的根部。有人对他说：“这墙要倒了！”阿里说：“继续吧。真主足以作保护者。”他在两人之间做出了裁决，然后起身，墙随即倒塌了。

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.

在《at-TuyuriyyatW\t\\》一书中,其isnad经由Jacfar ibn Muhammad,他的父亲说:有人对cAli ibn Abi Talib说:“我们听你在讲道中说:‘主啊,使我们正直,如同你使那些遵循正道、得到引导的哈里发们正直一样。’那么他们是谁呢?”他的眼中充满了泪水,说:“他们是我的两位至爱,Abu Bakr和cUmar,两位引导的伊玛目,两位伊斯兰的长老,古莱什的两位人士,在使者 ﷺ 之后可以作为效法的榜样。谁效法他们,谁就会受到保护(免于迷误);谁追随他们的足迹,谁就会在正路上得到引导;谁紧紧依附他们,谁就是真主的党人。” cAbd ar-Razzaq转述道:Hujr al-Madari说:cAli ibn Abi Talib对我说:“当你被命令诅咒我时,你将怎么做?”我说:“那会发生吗?”他说:“会的。”我说:“我该怎么做?”他说:“诅咒我,但不要背弃我。”(Hujr)说:

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:

穆罕默德·本·尤素福，即哈贾吉的兄弟——他是也门的总督——命令我诅咒阿里，于是我说：“总督命令我诅咒阿里，那你就诅咒他吧！愿安拉诅咒他！”除了一个人之外，没有人理解这句话。

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 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. Note: the translation above is wrong. I'll give the correct Chinese version below. 由al-Awsat中的at-Tabarani和ad-Dala’il中的Abu Nucaym，从Zadhan处转述：cAli正在讲述一段圣训，一个人指控他说谎。cAli对他说：“如果你是在说谎，我可以为你祈求（真主降祸）吗？”他说：“祈求吧！”于是cAli为他祈求，那人还没离开，他的视力就消失了。

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.

他叙述道:Zirr ibn Hubaysh说:两个人坐下来吃早餐,其中一人有五个小面饼,另一人有三个小面饼。饭食摆在他们面前时,一个人从他们旁边经过并向他们问候。他们说:“坐下来一起吃吧。”他便坐下,与他们一同吃,三人平均分食了这八个面饼。那人站起身,扔下八枚迪拉姆,说:“用这些来抵偿我从你们两人那里吃掉的东西,以及我所消耗的你们的食物。”两人为此争执起来。拥有五个面饼的人说:“我有五枚迪拉姆,你有三枚。”拥有三个面饼的人说:“除非这些迪拉姆在我们之间平分为两半,否则我不会满意。”他们将此事呈报给信士的长官阿里,并把事情经过告诉了他。阿里对拥有三个面饼的人说:“你的同伴已经给了你他所给的。他的面饼比你的多,所以你就满足于那三枚吧。”那人说:“以真主发誓,除非他给我苦涩的真相,否则我不会满足于他。”阿里说:“按照苦涩的真相,你只应得一枚迪拉姆,而他应得七枚!”那人说:“真主超绝赞颂!”他说:“就是这样!”他说:“请把苦涩真相中的理由说给我听,以便我接受。”阿里说:“这八个面饼不是共有二十四份吗?你们吃了它们,而你们是三个人,不知道谁吃得多、谁吃得少,所以我们就当作你们吃得一样多。”他接着说:“你吃了八份,而你只有九份;你的同伴吃了八份,而他有十五份,其中吃掉了八份,剩下七份被拥有迪拉姆的那人吃掉,他吃了你那九份中的一份。你的一份对应一枚迪拉姆,而他对应七枚。”那人说:“我现在满意了。” 伊本·艾布·沙伊巴在《穆萨奈夫》中叙述,阿塔说:有一个人被带到阿里面前,有两人作证指控他偷窃。 他又处理了另一件民事纠纷,并警告伪证者说:"若有人带来伪证者,我将如此这般地惩治他。"随后他寻找那两名证人,却没能找到,于是便释放了那个人。

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 在《al-Musannaf》中转述道：Ath-Thawri 向我们转述，他从 Sulayman ash-Shaybani 处，从一个人那里听说，有人被带到 cAli 面前。有人说：“这个人声称他梦遗时梦见了我的母亲。”他说：“去让他站在太阳下，打他的影子。” Ibn cAsakir 通过 Jacfar ibn Muhammad 从其父转述，cAli 的印章戒指是银的，上面刻着：“受祝福的，是那位定命的真主。”他还转述说，cAmr ibn cUthman ibn cAffan 说：cAli 印章戒指上的刻文是：“主权属于真主。” 他还转述说，al-Mada'ini 说：当 cAli 进入库法时，一位阿拉伯贤人前来拜见他，说：“以真主起誓，埃米尔·穆米宁，是你装点了哈里发职位，而不是它装点了你；是你提升了它，而不是它提升了你。它比你更需要你，而不是你更需要它。” 他还从 Mujammic 处转述，cAli 常常清扫公库（bait al-mal），然后礼拜，希望这能成为他没有把财物藏起来、远离穆斯林的证据。

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.

AbuT-Qasim az-Zujaji 在他的《Amali》中说：Abu Jacfar Muhammad ibn Rustum at-Tabari 向我们讲述：Abu Hatim as-Sijistani 向我们讲述：Yacqub ibn Ishaq al-Hadrami 向我讲述：Sacid ibn Salim al-Bahili 向我讲述：我的父亲向我们讲述，他从我的祖父那里听来，祖父则是从 Abu’l-Aswad ad-Du’ali 处听来的——或者他说：我的祖父 Abu’1-Aswad 从他的父亲那里听来，他说：我进见了信士的长官 cAli ibn Abi Talib，愿安拉喜悦他，看见他垂目沉思。我说：“信士的长官，您在想什么？”他说：“我听到你们这座城市里有人出现了错误（在阿拉伯语的使用上），我想编写一部关于阿拉伯语基本原理的书。”我说：“如果您这样做，您就会使我们重获生机，这门语言也将在我们中间延续下去。”三天之后，我再次来到他那里，他交给我一页纸，上面写着：“奉至仁至慈的安拉之名。”

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.

词是名词、动词和助词。名词是说明所指事物的词；动词是说明所指事物动作的词；助词是表示一种既非名词也非动词之意义的词。”他说：“你接着这个继续下去，把你想到的补充进去。阿布·阿斯沃德·杜阿利，你要知道，事物分为三类：实词、代词，以及既非实词也非代词的东西。有学问的人之间的差别，只在于对那既非实词也非代词之物的认识程度不同。”阿布·阿斯沃德说：我就此编写了一些内容，拿给他看。其中包括了作宾格的助词（使其所支配的名词变为宾格）。其中我提到了inna、anna、laita、la'alla和ka'anna，却没有提到lakinna。他问我：“你为什么漏掉了它？”我说：“我没有把它算作其中之一。”他说：“它就是其中之一，你把它加进去。” 伊本·阿萨克尔记载，拉比尔·本·纳吉德说：阿里说：“你与人相处，就当如蜜蜂在鸟群中一样，因为没有哪只鸟不把它（蜜蜂）看作微不足道的。若鸟类知道它腹中有多少益处，就不会那样对待它。你要用舌头和自身与人交往，而在行为和内心上与他们保持距离；因为人所得到的，是他所赚取的，而在复活日，人将与他所爱的人在一起。” 他记载阿里说：你应当更加关注你的行为是否被接受，胜过关注行为本身；因为一件带着敬畏的顺服之举不会是微不足道的。一件被接受的行为，又怎会微不足道呢？

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?

他转述道：叶海雅·本·优凯达说：阿里·本·阿比·塔利卜说：“诵读古兰经的人啊！应当依照它而行！因为有学识的人（'alim）只是那种既知晓、又依其所知而行、并且其知识与行为相符的人。将会有这样一些人，他们的知识不会下达到他们的锁骨以下（即到达心中），他们内心与外在表现相悖，他们的行为与其知识相悖。他们坐在一个个圈子里互相争夺高下，以至于一个人会因为身旁的人去与别人坐在一起、而撇下他，便对他生气。这些人，他们在这些集会中的所作所为，不会上达至安拉。” 他转述道：阿里说：“Tawfiq（安拉引导人走上正道）是最好的领路人，良好的品德是最好的伴侣，理智是最好的同伴，礼仪是最好的遗产，而没有比自负更糟糕的孤独了。”

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.

他转述说,al-Harith 说:有人来到 cAli 面前,说:"请跟我讲讲天命。"他说:"这是一条黑暗的路,不要走它。"他说:"请跟我讲讲天命!"他说:"这是一片深邃的海洋,不要进入它。"他说:"请跟我讲讲天命!"他说:"这是真主隐藏于你的奥秘;不要去探究它!"他说:"请跟我讲讲天命!"他说:"提问的人啊!真主创造你是为了祂所意欲的,还是为了你所意欲的?"他说:"当然是为了祂所意欲的。"他说:"那么,祂将依照祂的意欲来支配你。" 他转述说,cAli 说:灾难都有其终结。遭受厄运的人必须走到它的尽头。对于一个有理智的人来说,当某种灾难降临到他身上时,他理应顺服,直到其时限结束,因为在灾难自然终结之前试图驱除它,只会加重它的痛苦。

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.

他叙述说,有人问阿里:“慷慨是什么?”他说:“是出于人主动给予的。至于那种在有人请求之后才给予的,那只是羞耻和装出来的慷慨。” 他又叙述,阿里说:有一个人来到他面前,夸赞他,对他过度称赞,而他之前已经听说过一些关于他的事。阿里说:“我不像你说的那样。我比你心里所认为的还要好。” 他叙述阿里说:违抗真主的报应是:在敬拜中软弱,在生计上窘迫,在享受中有所欠缺。有人问:“享受中的欠缺是什么?”他说:“当一个人得到了合法欲望的满足时,却有某种东西阻碍他无法实现所想要的。” 他从阿里·伊本·阿比·塔利卜的后人中叙述:一个人对阿里说,而这个人一向憎恨他:“愿真主使你坚定!”阿里说……

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, ‘...

……你的心上。”他转述道：沙阿比说：艾卜·伯克尔曾作诗（即创作诗歌），欧麦尔曾作诗，奥斯曼曾作诗，但阿里比这三位更擅长诗歌。

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.

他传述说，纳比特·阿什贾尔仪说：阿里·本·阿比·塔利卜（愿真主喜悦他）说：“当心中充满绝望，宽阔的胸膛因忧虑而紧缩，灾祸安居其中并长久停留，厄运在它们的所在地扎根，不见任何除去伤害的途径，狡诈之人也不能借诡计获得自由时，就会有一位援助者来到你身边，正当你绝望之际；那位至近、应允者所引来的援助。所有的厄运，当它们达到极点时，近在眼前的解脱便随之而来。” 他传述说，沙比仪说：阿里·本·阿比·塔利卜对一个他不喜欢其与另一人结交的人说：“不要与无知的兄弟为伴；要提防他！有多少无知的人，曾在把宽容的人当作兄弟之后，毁掉了那宽容的人。”

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.

一个人的价值，要看另一个人是否愿意与他同行。

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

一件事物有其衡量标准，并与另一件事物存在相似之处。

One thing has measures and Similarities for another thing.

一只凉鞋的尺度是另一只凉鞋，当它被放在旁边的时候。

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

"心有所示，心遇之时便有其征兆。" 据传，穆巴拉德（al-Mubarrad）讲述道：阿里·本·阿比·塔利卜之剑上刻有如下文字，愿安拉喜悦他：

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:

人们热衷于今世，并渴望掌控它；而它的纯净，对你们来说已掺杂了污浊。

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

他们并不是在被分割之后才获得理智，而是按照一定的分量被赋予理智的。

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

多少有礼貌、有才智的人都无法从中得益！一个愚人却凭借自己的短处获得了他的世间所得。

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

“如果这是出于力量或征服，那么鹰隼早就把麻雀的口粮抢走了。”他转述说，哈姆扎·伊本·哈比卜·az-Zayyat 说：阿里·伊本·艾比·塔利卜过去常说：

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:

"不要向他人泄露你的秘密，除非是你自己，因为每个真诚的人都有一位真诚的顾问。"

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

我见过那些离经叛道的人，他们不会放过任何一块没有瑕疵的皮肤（即不试图攻击它）。 据传，乌group伯·本·艾比·萨赫巴（cUqbah ibn Abi’s-Sahba’）说：当伊本·穆尔贾姆（Ibn Muljam）击伤阿里时，哈桑前去探视，哭泣不止。阿里对他说：“我的儿子，请从我这里记住四与四。”他说：“父亲，是哪四样？”阿里说：“理智是最富有的财富，最大的贫困是愚蠢，最孤独的孤寂是自负，最高尚的品质是良好的品行。”他说：“那另外四样呢？”阿里说：“当心与愚人为伴，因为他想要对你有益，却会伤害你；当心与撒谎者结交，因为他会把远的说成近的，把近的说成远的；当心与吝啬的人结交，因为无论你多么需要他，他都会袖手旁观；当心与不道德的人结交，因为他会以微不足道的价格把你出卖。” 伊本·阿萨基尔（Ibn cAsakir）传述：一位犹太人来到阿里面前，对他说：“我们的主是什么时候开始存在的？”阿里的脸因愤怒而涨红，说：“他先前不存在，然后才存在吗？他的存在不需要任何存在者。他的存在不需要任何原因。他之前没有任何事物，也没有任何终结。一切终结都无法达到他，因为他是一切终结的终结。”于是那位犹太人皈依了伊斯兰教。

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.

阿德-达拉吉在其著名的《卷》中，以一条不明的伊斯纳德转述，据迈赛莱（Maysarah）所述，卡迪舍莱哈（Shurayh）说：阿里前往绥芬时，发现自己的一件铠甲不见了。战争结束后，他回到库法，在一个犹太人手中看到了那件铠甲。他对犹太人说：“这件铠甲是我的，我没有卖掉，也没有送人。”犹太人说：“这是我的铠甲，现在在我手里。”他说：“我们去见卡迪吧！”阿里先走到前面，坐在舍莱哈旁边，说：“如果不是因为我的对手是犹太人，我本会与他同坐在一起，但我听到先知ﷺ说：‘你们要羞辱他们，因为安拉已经羞辱了他们。’”舍莱哈说：“请讲，信士们的长官。”他说：“是的。这件犹太人拥有的铠甲是我的铠甲；我没有卖掉它，也没有送人。”舍莱哈说：“犹太人，你怎么说？”他说：“这是我的铠甲，现在在我的占有之中。”舍莱哈说：“信士们的长官，你有证据吗？”他说：“有。坎巴尔和哈桑可以作证，这件铠甲是我的。”舍莱哈说：“儿子的证词不能为父亲作证。”阿里说：“一个来自乐园的人，他的证词也不被接受吗？我听到先知ﷺ说：‘哈桑和侯赛因是乐园居民中青年的两位领袖。’”犹太人说：“信士们的长官把我带到他的卡迪面前，而他的卡迪判他败诉。我作证这是真实的，我作证除安拉外别无应受崇拜的主，我作证穆罕默德是安拉的使者ﷺ，这件铠甲确实是你的铠甲。”

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.’