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Friday 29th of March 2024
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The Prophet's Counsel to 'Ali

 

Prophet's Counsel to 'Ali 

 

 

With my continuous chain of transmission reaching up to the best of the traditionists and the foremost of them, Muhammad ibn Ya'qub al-Kulayni-may God be pleased with him-from Muhammad ibn Yahya, from Ahmad ibn Muhammad ibn `Isa, from `Ali ibn al-Nu'man, from Mu'awiyah ibn `Ammar, who says: "I heard Abu `Abd Allah, may peace be upon him, say: `In a counsel that the Prophet-may God bless him and his Family-gave to `Ali-may peace be upon him-he said: "O `Ali, I exhort you concerning certain characteristics (khisal) which you must preserve in yourself (as a trust) from me." Then he prayed, "O God, help him." (Then he continued:) "As to the first of them, it is truthfulness: never should a falsehood come out of your mouth. The second is piety (wara'), and never venture upon a treachery. The third is to fear God-sublime is His remembrance-as if you see Him. The fourth is to weep a lot out of the fear of God, the Exalted, and a thousand mansions shall be built for you in the Garden for every tear. The fifth is to offer your property and your blood for the sake of your religion. The sixth is to follow my sunnah in respect of my salat, my fasting, and my charity (sadaqah). As to the salat, it consists of fifty rak'ahs. As to the fasts, they are to be kept on three days in a month: on the first Thursday, on the Wednesday at its middle, and on the last Thursday. As to the charity, that consists of the utmost that you can give, so much so that you say to yourself, 'I have been immoderate,' whereas you will not have been immoderate.

""Commit yourself to the nightly prayer (salat al-layl)! Commit yourself to the nightly prayer! Commit yourself to the nightly prayer! Stick to the (supererogatory) noon prayer! Stick to the noon prayer! Stick to the noon prayer! Accustom yourself to reciting the Qur'an at all times. Make it your practice to raise your hands during prayer and to turn them. Take care to brush your teeth every time that you perform wudu". Commit yourself to ethical virtues, practise them, and refrain from moral vices, and if you don't, don't blame anyone except yourself." [1]

Khisal is the plural of khaslah, meaning khui (i.e. trait, characteristic, disposition) as mentioned in the Surah. Accordingly, its usage to denote the generality of dispositions as well as acts-as in this noble tradition and other places-is a figurative one. Or, perhaps, khaslah has a wider meaning than trait, in which case this kind of usage will be a literal one.

As to the word al-wara` (with fathah on the ra'), which occurs in the narration of the Imam, may peace be upon him, that and ri'ah are verbal nouns of wari'a and yari'u (with kasrah on ra' in both the cases) meaning God-fearing (taqwa) or intensity of God-fearing and piety. Probably it is derived from meaning [I restrained it], for wara` is, in reality, restraining of the soul and making it refrain from transgressing the limits of the Shari'ah and reason. Or, it might have been derived from warra'a in the sense of radda (meaning dissuasion). Thus, it is said i.e. `I turned back (radadtuhu) the camel from water. That is because, in wara`, one dissuades the soul from what it covets and seeks to indulge in.

As to his words, may peace be upon him, it pertains to the verbal form and means temerity, daring and boldness of action in matters. Al-Sihah, quoting Abu Zayd, states: Also, it is mentioned in al-Sihah that:

As to the word in the statement of the Imam-may peace be upon him - with dammah or fathah on the jim, it means strength and hardship It is said when one makes one's mount run with all its power. Jahd is also used in the sense of effort and exertion and this meaning seems [more] more appropriate for this tradition.

As to his statement-may peace be upon him: here is an ism al-fi'l (verbal noun) which is

used in the sense of a transitive verb or as its substitute. means: (i.e. `Look after your own souls') [2] Accordingly this ba' (in ) is for the sake of stress and emphasis and not for making the verb transitive. In the Majma` al-bahrayn it is stated that if the ba' be transitive it gives the sense of (i.e. stick to). This kind of expression does not exist in Persian, and in Arabic it is used for intensive emphasis upon a certain matter. Probably, a close Persian expression for it would be However, its translation as something like does not accord with common usage. God willing, we will expound the relevant themes of the tradition in the course of a preface and several sections.

Preface:

In this noble tradition, there are several aspects which reveal that these exhortations made by the Noble Messenger-may God bless him and his Household-to the Commander of the Faithful ('Ali ibn Abi Talib)-may peace be upon him-were very important in his blessed eyes. One of them is that these were addressed to the Commander of the Faithful-may peace be upon him-though that master stood above any possibility of negligence in regard to the laws of the Shari'ah and Divine commandments. However, since the matter was itself of supreme significance in the blessed eyes of the Noble Messenger of Allah-may Allah bless him and his Household-he did not refrain from exhorting him, and it is quite usual to find him exhorting someone concerning a matter that he considers as important and is concerned about, though he may know that that person will carry it out without fail.

As to the possibility that this counsel given to that holy personage was really aimed at others, being of the kind referred to in the proverb (i.e. `I tell you in order that the neighbour may hear'), such a possibility is remote. That is because the very context of the tradition bears witness that it was addressed to him and aimed independently at that holy personage, as indicated by the words (in yourself) and the order to cherish and safeguard them, as yell as the invocation for Divine assistance. These kind of exhortations were customary amongst the Ahl al-Bayt and it was usual for the Infallible Imams-may peace be upon them-to make them to one another. The very context of every one of these exhortations clearly shows that they were addressed by those holy personages to one another. Hence, in one of these counsels the Commander of the Faithful-may peace be upon him-says to al-'Imam al-Hasan and al-'Imam al-Husayn, may peace be upon them: "This is my counsel to the two of you and the other members of my household, as well as anyone whom this letter of mine should reach ..... [3]"' It is clear that the Hasanayn-may peace be upon them-were included in this counsel and these exhortations reveal the supreme importance of the matter and the intensity of the love that those holy personages had for one another. In fine, the very fact that the Commander of the Faithful-may peace be upon him-should be the addressee of these exhortations reveals the great importance of the matter.

Another point is that although it was addressed to Hadrat Amir (i.e. Imam 'Ali), who would never have done anything against the Messenger's exhortations or treated them with laxity or negligence, the Prophet considered it essential to stress the matter with such a great force.

Another point is that after saying "I exhort you," he added, "you must safeguard them as a trust from me" in order to bring to his attention the importance of these exhortations. Thereafter, on account of his desire that Hadrat Amir should fulfil these important duties, he supplicated saying, "O God, help him." In addition there are other scattered(dotted) points of stress in a number of the sentences, as indicated by the nun of emphasis (as in ), the use of repetition, and so on, which need not be mentioned. All this shows the importance of these matters. Of course, it is obvious that the Prophet's sacred personage had no imaginable self-interest in any of these matters and his sole concern was to benefit his addressee. And although Hadrat Amir-may peace be upon him, was the one to whom these exhortations were originally addressed, but since these duties are of a universal nature, we should do our utmost so that the exhortations of the Messenger of God-may God bless him and his Household-do not go unheeded. We should know that the greatness of the love that the Noble Messenger-may God bless him and his Household-had for Hadrat Amir-may peace be upon him-requires that there be a very great benefit in these matters and that they be so much important that he should have mentioned them in this manner. And God knows best.

1. The Evils of Lying:

One of the exhortations of the Noble Messenger-may God bless him and his household-enjoins truthfulness and requires abstention from falsehood. The fact that it is mentioned foremost amongst his exhortations shows that its importance was greater in his venerable opinion than all the other things. We shall mention the evils of lying before the benefits and virtues of truthfulness. Hence know that this vice is one about whose ugly and vicious character there is agreement between reason and revelation. In itself it is one of the major sins and indecencies, as indicated by many traditions. Moreover, at times it leads to other vices whose ugliness and viciousness is no lesser than this fatal sin. Sometimes it happens that due to the discovery of a single lie a man so loses his credibility in the eyes of the people that its loss cannot be compensated for till the end of his life. God forbid that one should ever become known for being a liar, for, perhaps, there is nothing that can do a greater injury to one's repute. In addition to this, the religious harms and otherworldly punishments associated with it are also numerous. Here we will confine ourselves to mentioning some of the noble traditions relating to this topic and refrain from undue elaboration, for the matter is of a clear and well-known character.

 

In al-Wasa'il, it is narrated from Muhammad ibn Ya'qub, who reports with his isnad from Abu Ja'far (al-'Imam al-Baqir)-may peace be upon him-that he said: "Verily, God, Almighty and Glorious, has assigned certain locks for evil and made wine the key to these locks. Yet falsehood is more evil than wine." [4]

Now reflect a little on this sacred tradition, whose source is the Learned One of the Prophet's Household ('Alim Al Muhammad) and which is recorded in a book which serves as a source book for all the `ulama' of the Ummah-may God be pleased with them-and which is accepted by all of them, and see if there remains any room for any excuse. Can a lax attitude in regard to lying have any cause other than weakness of faith in the traditions of the infallible Ahl al-Bayt, may peace be upon them? We do not know the Hidden forms of our deeds and are unaware of the spiritual links between the realms of mulk and malakut. As a result, we regard this kind of traditions as far-fetched and consider those like them as overstatements. This is itself an erroneous approach arising from nescience and feeble faith. If, supposedly, we consider this noble tradition as an hyperbole, shouldn't there be some grounds for the exaggeration to be proper to the occassion? Can it be said of anything that it is worse than wine? Isn't it that the evil of that thing should be so great that one may hyperbolize it by stating that it is worse than wine?

 

Hadrat Baqir al-`Ulum (i.e. al-Imam al-Baqir)-may peace be upon him-said: "Lying is the ruin of faith.." [5]

Truly, such traditions as this make one's heart tremble(thrill) and give one cold feet. I think lying is one of those behavioural vices which are so prevalent that their ugliness has totally disappeared. We only become aware [of its evil character] at a time when we wake up to find our faith, which is the most vital asset of the life of the Hereafter, forfeited as a result of this fatal sin without our knowing it.

It has been narrated from the Eighth Imam-may peace be upon him-that he said: "The Seal of the Prophets was asked if a believer could possibly be cowardly and timid. `Yes,' he replied. Then they asked him if he could be stingy. `Yes,' he said. `Can ale be a liar?' they asked him. `No!' came the Prophet's reply."

It has been narrated from the Truthful of the Sect (Saduq al-Ta'fah, i.e. al-Shaykh al-Suduq) that he said: "Amongst the sayings of the Messenger of God is the statement:

 

Lying exceeds usury [in its evil]. [6]

Such is the matter, whereas the severity of the banality of usury has been so much emphasized as to make one shocked(amazed).

Of the things that one should note is that telling an untruth even in jest and for humour's sake has been considered lying and regarded with severity. The `ulama' have also prohibited it in their fatwas. Thus, the author of al-Wasa'il-may God have mercy upon him-has given the following title to a chapter [in his compilation]-a title that accords with his fatwa:

 

"Chapter on the prohibition of lying, in small and big matters, in serious talk and in jest, to the exclusion of what has been excepted."

In the noble al-Kafi, it is reported through a chain of transmission reaching up to al-'Imam al-Baqir-may peace be upon him-that the said: " 'Ali ibn al-Husayn-may peace be upon them-used to tell his sons: `Refrain from falsehood in your statement, whether it is a small or big matter, whether it is said in serious talk or in jest. That is because lying in trivial matters produces the temerity to lie in big matters. Don't you know that the Messenger of Allah-may Allah bless him and his Household-said: "There is a servant of God who so perseveres in truthfulness that God writes his name amongst the truthful ones, and there is a servant who makes lying his wont until God, the Exalted, styles him a liar"? ' " [7]

Again al-Kafi reports with its isnad reaching up to the venerated Asbagh ibn Nubatah that he said:

 

The Commander of the Faithful-may peace be upon him-said: "One does not taste the flavour of faith until he refrains from lying, in serious speech and in jest." [8]

In a counsel given by the Noble Messenger-may God bless him and his Household-to Hadrat Abu Dharr al-Ghifari, the Prophet is reported to have said:

 

O Abu Dharr, woe to the man who tells lies in order to make other people laugh. Woe to him! Woe to him! [9]

Now, with all these traditions and severe warnings of the Messenger of God and the Imams of guidance-may peace be upon them all-it needs great audacity and wretchedness for one to perpetrate this enormity and commit this serious vice.

In the same way as lying has been considered as one of the most serious vices, truthfulness of speech has been commended as one of the most significant of virtues. It has been highly(richly) praised in the traditions of the Ahl al-Bayt, and here we will confine ourselves to mentioning some of them:

 

Muhammad ibn Ya'qub reports with his isnad from Abu `Abd Allah-may peace be upon him-that he said: "Call people to righteousness through means other than your tongues, that they may observe diligence, truthfulness and piety in you.' [10]

The venerated Saduq reports with his isnad from the Messenger of God-may God bless him and his Household-that he said: "The nearest of you to me on the Day of Resurrection and the worthiest of my intercession will be the one who is the most truthful amongst you, the most reliable amongst you in regard to his trusts, the most genial of you in disposition, and the closest amongst you to the common people."

 

[1]. Al-Kulayni, Rawdat al-Kafi , p. 79, hadith no. 33.

[2]. Al-Qur'an, Surat al-Ma'idah: 105.

[3]. Nahj al-balaghah, ed. Fayd al-'Islam, Kutub, no. 47.

[4]. Al-Kulayni, Usul al-Kafi, vol. ii, "kitab al iman wa al-kufr", "bab al-kidhb" hadith no. 3.

[5]. Ibid., hadith no. 4.

[6]. Al-Hurr al-`Amili, Wasa'il al-Shi'ah, vol. viii, p. 574.

[7]. Usul al-Kafi, "kitab al-'iman wa al-kufr", "bab al-kidhb", hadith no. 2.

[8]. Ibid, hadith no. 11.

[9]. Usul ul-Kafi, vol. ii, "kitab al-'iman wa al-kufr", "bab al-Sidq wa ada' al-'amanah", hadith no. 10.

[10]. None given


source : Forty Hadith/ by Imam Ruhullah al-Musawi al-Khumayni
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