2. Some of the virtues and most

important characteristics of 'Ali (&) and the basis for his system of rule Imam m a d , Ism2eel al-Q2@, an-Nas2'i and Ahu 'Ali anNeesahoori said: "There are no reports (with good chains of narration) concerning any of the Companions more numerous than those which were narrated concerning 'Ali (&)." 'I6 Al-Hi%& ihn Hajar said: "The reason for that is that he came at a later stage, i.e., he was the last of the Rightly Guided Caliphs; differences arose during his time, and there were some groups who rebelled against him. That was why the Companions explained his virtues so often to people, in order to refute those who opposed him. Therefore Ah1 as-Sunnah needed to propagate his virtues, and there were many narrators thereof. However, each of the four caliphs had a great deal of good virtues, and if you compare the virtues of the four on the basis of fairness and justice, the conclusion you reach will never differ from the view of Ah1 as-Sunnah wal-Jams'ah at all."117 Ihn Katheer said: 'Ali ibn Abi Tcilib "Among the virtues of 'Ali (&>) is that he was the closest in lineage to the Messenger of Allah (g) of the ten whom our Prophet testified would be in paradise.""8 I have mentioned a great deal about his virtues above, as appropriate. In order to complete the picture of the virtues of 'Ali (&), we may add the following: , ., 4It was narrated that Zurr (4) said that 'Ali (&>) said: "By the One Who caused the seed to split and sprout and created the soul, the unlettered Prophet (g) told me that no one loves me but a believer, and no one hates me but a hypocrite."119 * It was narrated from Abn Ishzq: "A man asked al-Bara' when I was listening: 'Was 'Ali present at Badr?' He said: 'He engaged in a duel and wore two coats of chain mai,,"'IzO *:+ It was narrated from Abu Hurayrah (&) that the Messenger of Allah (g) . . was on Mount G d with Ahu Bakr, 'Umar, 'Uthm%n, 'Ali, T a a h and ai-Zubayr (may Allah be pleased with them), and the rock moved. The Messenger of Allah (g) said: "Be still, for there is no one on you but a Prophet, a Siddeeq and a ma@x"lZ1 +:* Sa'eed ibn Zayd said: "I heard the Messenger of Allah (a) say: 'The Prophet will he in paradise, Abu Balcr will be in paradise, 'Umar will be in paradise, 'Uthmin will be in paradise, 'Ali will be in paradise, T a a h will be in paradise, az-Zubayr will be in paradise, 'Abdur-Ramin ibn 'Awf will be in paradise, Sa'd will be in paradise, and if you wish I will mention the tenth one.""22 *:* Umm Salamah (may Allah be pleased with her) said: "I heard the Messenger of Allah (g) say: 'Whoever reviles 'Ali has reviled me.""23 The oath o f allegiance to 'Ali, his characteristics & his way of life *:* A man came to Ibn 'Umar and asked him about 'Uthm2n (&).

He mentioned his good deeds and said: "Perhaps that bothers you?" He said: "Yes." He said: "May Allah cause your nose to he rubbed in the dust!" Then he asked him about 'Ali (&), and he mentioned his good deeds and said: "It is all true, and that is his house in the midst of the houses of the Prophet (B)." Then he said: "Perhaps that annoys you?" He said: "Indeed it does." He said: "May Allah cause your nose to be rubbed in the dust! Go away and do whatever you can against me."lZ4 As for the attributes of 'Ali (&), he had the attributes of a devoted leader who is willing to sacrifice everything for the sake of Allah and His Book and the Sunnah of His Prophet (g). We will sum them up in a few lines here, then we will focus on some of them in more detail. Some of the most important of these attributes were: soundness of belief, knowledge of Shariah, trust in Allah, leading by example, sincerity, calibre, courage, chivalry, asceticism, love of sacrifice, choosing helpers well, humility, forbearance, patience, ambition, determination, strong willpower, justice and the ability to teach and train leaders. There are other qualities that may show themselves to the researcher who studies the Makkan period, during which he was with the Prophet (s); the Madinan period, when he accompanied the Messenger of Allah (g) on his military campaigns; and his role in the society. There were still other attributes that were manifested when he was appointed leader of the state and became Amir al-Mu'mineen (&).

Among the most important of these qualities were the following: 2.1. Knowledge and understanding of Islam Amir al-Mu'mineen 'Ali (&) was one of the senior scholars among the Companions. He was distinguished by his abundant 'Ali ibn Abi Tilib knowledge and eagerness to acquire further knowledge. He used all means and methods available at that time to acquire and preserve knowledge, such as writing, studying and staying close to the Prophet (g). With regard to his collecting the noble Quran, he said: "I swore an oath that I would not wear my cloak except in prayer until I had collected the ~ n r ' a n . " ' ~ ~ He also said: ''I did not sleep at the time of the Messenger of Allah (g) until I found out what Jibreel (as) had brought down that day of hala and h a r k , or Sunnah, or Quran, or instructions or prohibitions, and concerning whom it had come down."1z6 'Ali (&) would hear the text directly from the Messenger of Allah (&), but if he heard a haAith from someone else, he would be very cautious about accepting it, lest he attribute to the Messenger of AUah (g) something that he did not say.

Among the indications that he used this method are his words: "If I heard a hadith from the Messenger of Allah (g), I would benefit from it as much Allah (&) willed, and if someone else told me a hadith from the Messenger of Allah (s,)), I would ask him to swear to it, and if he swore to it I would believe him." He said: "Abn Balcr told me - and Ahu Bakr spoke the truth (&) - I l~eard the Messenger of Allah say: 'There is no slave who commits a sin then purifies himself properly, then stands up and prays two raka'ahs and asks Allah for forgiveness, but AUah will forgive him."' Then he recited this verse: (And those who, when they have committed Fcihishah [illegal sexual intercourse] or wronged themselves with evil, remember Allah and ask forgiveness for their sins; and none can forgive sins but Allah - and do not persist in what [wrong] they have done, while they know) (Quran 3: 135)."~ Yes, 'Ali ihn Abi Taib (&) asked the Companions of the Messenger of AUah (g) to swear, even though they were trustworthy and of good character. This is indicative of his extreme caution in accepting hadiths that he received from anyone other than the Messenger of Allah (@)."' The oath of allegiance to 'Ali, his characteristics & his way of life 'Ali (&) was a man who used to ask a lot of questions and had the ability to understand quickly. He said: "My Lord gave me a smart mind and a questioning tongue."'29 He attributed his great knowledge to his seeking it from the Messenger of Allah (B) by asking questions. He said: "If I asked, I would be given an answer, and if I remained quiet, I would still be taught."'30 When shyness came between him and the Messenger of Allah (g) and prevented him from asking questions, he would ask one of the Companions to ask for him. It was narrated that Muhammad ibn al-Hanafiyyah reported that 'Ali said: "I was a man who had a great deal of preseminal fluid, and I felt too shy to ask Messenger of AUah (&) about that, so I asked d-Miqdg ihn d-Aswad to ask him for me, and he said: 'Wudoo' is required for that.'"13' ' Ali (&) wamed the people against failing to acquire knowledge because of shyness, saying: "None of you should feel too shy to learn if he does not know,'32 and an ignorant person should not feel too shy to ask about what he does not know." Amir al-Mu'mineen 'Ali (&) was among the few Muslims who knew how to read and write in the early days of Islam. Over and above that, he was one of the scribes who wrote down the revelation for the Messenger of AUah (g).

This skill in reading and writing also helped him to develop a deep knowledge of Islam. He thought that texts should be written in a clear script, with distinct gaps between the lines and the letters close together. It was narrated from Ahu 'UthmZn 'Amr ibn Bahr ihn al-Jiihiz that Amir al-Mu'mineen 'Ali ibn Ahi Taih (&) said: "Handwriting has a message, so the clearer it is, the better."133 He instructed his scribe 'Ubaydullah ibn Abi R2fi': "Fill your inkpot, and sharpen your pen so that it will last longer. Leave gaps between the lines, and bring the letters close together."134 It was narrated that Ahu Hakeemah al-'Abdi said: "We used to write out the mu~hafs in Kufab. 'Ali would pass by us while 'Ali ibn Abi Tcilib we were writing, and he would say: 'Make your writing big and clear.' I cut my pen, then I wrote, and he said: 'This is the way; give light to that to which Allah has granted light.""35 Amir al-Mu'mineen 'Ali (&) also put into practice what he learned. He was one of the most eager of people to apply what he heard from the Messenger of Allah (g) even in the most difficult circumstances, as we saw when the Messenger of Allah (gj taught the remembrances to F i ~ a h and him (may Allah be pleased with them both).

He said: "I never stopped doing that since the time I heard it from the Prophet (g)." He was asked: "Not even on the night of Siffeen?" He said: "Not even on the night of ~iffeen."'~~ Amir al-Mu'mineen 'Ali (&) used to preserve the text by putting it into action, as he said: "Acquire knowledge, and you will become known for it; act upon it, and you will become people of knowledge."137 He thought that a scholar could not be called a scholar unless he acted upon his knowledge; hence he said to the bearers of knowledge: "0 bearers of knowledge, act upon it, for the true bearer of knowledge is the one who acts upon what be learns and whose actions are in accordance with his kn~wledge."'~~ He also said: "Knowledge calls out to action to join it. If action responds (all well and good); otherwise, knowledge will 'Ali (&) issued many fatwas compared to other Companions of the Messenger of Allah (may Allah be pleased with them). Ibn alQayyim said: "Those among the Companions of the Messenger of Allah from whom fatwas were taken were 130-odd, both men and women. Those who issued a large number of fatwas were seven: 'Umar ibn al-Khat(?ib, 'Ali ibn Abi T%b, Abdullah ibn Mas'ood, ' ~ i s h a h Mother of the Believers, Zayd ibn Thibit, Abdullah ibn 'Abbis and Abdullah ibn 'Umar."'40 Ibn Hazm regarded 'Ali (&) as the third among the Companions (may AUah be pleased with them all) with regard to the number of fatwas he issued. In our discussion The oath of allegiance to 'Ali, his characteristics & his way oflqe of the judiciary institutions, we will examine in greater detail his interpretations of Islamic law and other judiciary matters. 'Ali (&) used to urge people to visit one another and discuss issues of knowledge, saying: "Visit one anothir and discuss hadiths; do not neglect it lest they di~appear."'~' According to another report: "Visit one another and discuss hadiths, for if you do not do that, they will disappear."14z Amir d-Mu'mineen 'ALi (&) , . encouraged staying close to a religious scholar and being keen to learn from him.

He said: "Do not feel that you have had enough of staying with him for a long time, for he is like a palm tree; you never know when something will fall from it on 'Ali ibn Abi T a b (&) had the opportunity to stay with the Messenger of Allah (@).as a small child, as he was raised under his care, and as an adult, when he became his son-in-law and the father of his two grandsons; thus he was close to the Messenger of Allah and learned from him. 'pishah (&j testified to 'Ali's close companionship with the ~essengerof Allah (@J. It was narrated from al-Miqdh ihn Shurayh that his father said: '7 asked 'pishah: 'Tell me about a man among the Companions of the Prophet (@) who asked him about wiping over the khuffs (leather socks).' She said: 'Go to 'Ali and ask him, for he stayed close to the Prophet (g).' I went to 'Ali and asked him, and he said: 'The Messenger of Allah (g) instructed us to wipe over the khuffs when we travelled.""" 'Ali (&) thought that one should be selective in choosing what to learn.' He said: "Knowledge is more than can be learned, so take from each branch of knowledge what is best."'45 He reached such a high level of knowledge that he used to tell the people in Traq: "Ask me." It was narrated that Sa'eed ihn d-Musayyah (&) said: "None of the people said 'Ask me' except 'Ali ihn Ahi Tilib The people, both Companions and Tzbi'oon, had great confidence in his knowledge. It was narrated that Ibn 'Abhzs (&) 'Ali ibn Abi Talib said: "If a sound report came to us from 'Ali, we would not regard anything else as equal to that report."147 It was also narrated that Ibn 'Abbis said: "If a trustworthy person narrated a fatwa to us from 'Ali (&), we would be content with it (and would not ask anyone else)."'48 It was narrated from Suwayd ibn Ghaflah that a man came to him asking about the inheritance of a man who had died, leaving behind his daughter and his wife. Suwayd said: "I will tell you of the verdict of 'Ali (&)." The man said: "The verdict of 'Ali (&) is sufficient for me." He said: "He allocated one-eighth to his wife and one-half to his daughter, then be gave the rest to his daughter."'49 The people praised 'Ali (&) for his knowledge. It was narrated that 'kishah (may AUah be pleased with her) said: "He is the most knowledgeable of the Sunnah among the people."1s0 Mu'%wiyah ( 4 ) used to write to someone to ask 'Ali ibn Abi T%b ( 4 ) on his behalf about new issues that he faced.

When news of 'Ali's murder reached him, Mu'$wiyah said: "Islamic jurisprudence and knowledge have been lost with the death of 'Ali ibn Abi T a b (.*7)."151 w It was narrated from al-Hasan ibn 'Ali that he addressed the people after the death of 'Ali (&) and said: "A man left you yesterday who was never surpassed in knowledge by those who came before him and will never be surpassed by those who come after him,"lSZ It was also narrated that Abdnllah ibn 'Ayyzsh ibn Abi Rabee'ah said, when asked about 'Ali (&): . . "He was a prominent person who stood for the sake of Allah (&), he was related to the Messenger of AUah (B) through ties of blood and marriage, and he was one of the earliest to come to Islam. He had unsurpassed knowledge of the Quran and Sunnah. He was a great warrior and the most generous at the time of need."153 It was narrated that Masrooq said: "The most prominent in knowledge of the Companions of the Messenger of Allah were 'Umar, 'Ali, Ibn Mas'ood and Abdullah (may Allah be pleased with them all)."154 The oath of allegiance to 'Ali, his characteristics & his way of life Amir al-Mu'mineen 'Ali (&) left behind advice and guidance to seekers of knowledge, scholars and jurists. This advice, which deserves to be memorised and acted upon, includes the following. 2.1.1. People are of three types: the devoted scholar, the one who seeks knowledge in order to save himself and the riffraff who follow every caller Al-H=dh - Abu Na'eem narrated that Kameet ihn Ziyid said: " 'Ali ibn Abi Tglib (&,) took me by the hand and led me out to the desert.

When we got there, he sat down, breathing deeply, then he said: '0 Kameel ibn Ziyid, hearts are like vessels; the best of them are those that contain the most knowledge. Remember what I say to you. People are of three types: the devoted scholar, the one who seeks knowledge in order to save himself and the riffraff who follow every caller, bending with every wind; they do not seek guidance with knowledge and they never hold on to any strong pillar.""55 This eloquent advice included the most beautiful exhortation and wisdom. Amir al-Mu'mineen divided people into three categories: (a) The devoted scholars. What is meant here is religious scholars, learned people of religion who practice what they know and also preach to others, combining understanding of religion with wisdom, as Ibn 'Abbis (&) said in his commentary on the verse (Be you Rabb6niyyoon [learned men of religion who practise what they know and also preach to others]) (Quran 3: 79). He said: "People of wisdom and deep understanding." This report was narrated by Imam al-Bukhari.

This is also how Abdullah ibn Mas'ood (&) interpreted it.'56 Those who combine wisdom and understanding of religion are the ones who are qualified to teach and guide the Ummah, because wisdom means putting things in the right place, which 'Ali ibn Abi Trilib includes properly implementing the mlings of Shariah on people's reality. That requires precise and subtle understanding of the realities of Muslim society. Another aspect of wisdom is teaching this Ummah about its religion, which requires a combination of teaching the religion and training the Muslims to he conscious of Allah and to observe good manners. As for deep understanding, that means understanding religious rulings from their Shariah sources. Hence the devoted scholars are the best of the Ummah, because they combine two virtues, namely the acquisition of knowledge and teaching and training others. Hence they are the ones who are qualified to teach and lead the ~ m m a h .

" ~ Amir al-Mn'mineen 'Ali (&) defined the devoted scholars as being the ones who teach the people wisdom and train them on that basis."8 (b) Seekers of knowledge, whose intention is sincere, so that it might be a means of their being absolved of responsibility before Allah (s). 'Ali (&) referred to this type of person when he said: "The one who seeks knowledge in order to save himself." This applies not only to seekers of knowledge who devote their lives to the pursuit thereof, hut also to eveqone who shoulders the responsibility of applying this religion to life. These are the people who are concerned with their salvation in the hereafter, so they ask the devoted scholars questions about religious matters in order to worship AlJah (a) with proper understanding and to interact with people according to the guidelines set by Allah (s). Such people are regarded as those who seek knowledge in order to save themselves, even if they do not sit in study circles.'59 Amir al-Mu'mineen 'Ah (A&) showed us the importance of sincerity of intention towards The oath of allegiance to Xli, his characteristics & his way of life Allah when seeking knowledge. He called on the people to give precedence to that which is with Allah (&) and the hereafter over insignificant worldly gains and whims and desires, to give precedence to calling people to the Book of Mah and the Snnnah of His Messenger and the religion of truth, and to be patient in doing so. (c) Those who neglect to seek religious knowledge and who have no connection with the devoted scholars when it comes to leaming about their religion.

Amir al-Mu'mineen 'Ali (&) described them as "the riffraff who follow every caller, bending with every wind and not seeking guidance with knowledge." He warned against this class of people, who have no character. He advised the people to focus on the truth and adhere to it, to spend their time in this world and in the hereafter in obedience to Allah (B), to seek to be guided by the light of Allah (&) and to make this world a step towards the hereafter. 2.1.2. Contrast between knowledge and wealth Amir al-Mu'mineen 'ALi (&) also advised Kameel ibn Ziy2d that knowledge is better than wealth. This is because knowledge will protect you, whereas you have to protect wealth; knowledge increases with action, whereas wealth decreases with spending; knowledge is a judge or criterion, whereas wealth is subject to mles; the benefit of wealth disappears when wealth is lost, whereas loving the scholars is a sign of religious commitment. Knowledge brings authority to a scholar, and he will have a good name even after he dies, whereas those who accumulate wealth are dead even while they are alive. The names of the scholars will be remembered until the end of time, and although their physical being may be gone, their teachings remain in people's hearts.16' Amir al-Mu'mineen 'Ali Xli ibn Abi T&lib (&) drew acontrast between knowledge and wealth on the basis that Islamic knowledge is the most important thing for those who focus on the hereafter; for them, it is the ultimate ambition and honour in this world and in the hereafter.

What is meant by wealth here is that which a person accumulates because of his love for it, which he does not use in ways that are pleasing to Allah and in accordance with the laws of his Lord. 'Ali (4) justified his view on the following bases: (a) Knowledge protects a person, whereas the one who owns wealth is the one who has to protect it. The way in which knowledge protects a person is that religious knowledge protects him from the things that lead to doom in this world and in the hereafter. With regard to the hereafter, the meaning is obvious and well known, as this knowledge leads a person to the pleasure of AUah (&) and to paradise, and it helps him to avoid the path that leads to hell. What a great achievement for a person to seek, and what great gains there may be. As for protection from that which leads to doom in this world, it is true spiritual happiness that cannot be achieved except by means of certain faith, before which the entire world and its troubles become insignificant.

All of the grief and calamities become coolness and peace for those who have certain faith, because they ignore it and pay no heed, while these misfortunes and disasters turn life into hell for those who regard this life as their capital and profit. With regard to the meaning of the owner of wealth protecting his wealth, that is quite obvious. How much are the wealthy controlled by worries and fears for their wealth, to the extent that they become sick and they continue to guard their wealth with wony, anxiety and exhausting grief?161 Knowledge gives insight and enables one to choose what is best, to draw lessons from the nations of the past and to live in accordance with these lessons. Knowledge broadens the horizons and enables one to understand differences of opinions and determine which are acceptable; it helps one to The oath of allegiance to 'Ali, his characteristics & his way of life understand the pros and cons and goals, and it teaches one how to prioritise and know what one is doing. @) Knowledge grows and becomes more deeply rooted when one acts upon it, because the application of knowledge makes it more deeply entrenched in the mind. This is unlike wealth, which decreases as it is spent. What is referred to here is the wealth of people whose aim is this world, who spend that wealth only for the sake of worldly pleasure.

As for the wealth of people whose aim is the hereafter, it is subjected to Shariah rulings, so spending from it increases it. The Messenger of Allah (g) said: "A person's wealth does not decrease because of charity."16' (c) Shariah knowledge is that which leads and judges. It is the true ruler because a person organises his affairs by means of it, and all systems that rule people's lives should be based on it. As for wealth, it is subject to rule, because earning and spending it is subject to rules and regulations, whether they are the rules and regulations of Shariah or otherwise.163 (d) Social relationships that are based on common financial interest fade away as soon as the wealth disappears. It is wealth that foms the basis of those relationships, and they are founded on mutual interests that last only as long as the wealth is present. So when the wealth disappears, those mutual interests go away, too.

As for the brotherly relationships that are based on the exchange of religious knowledge between the scholars and those that love knowledge, they will abide forever in this world and in the hereafter. Allah (&) says: @%ends on that Day will be foes one to another except al-Muttaqoon [the pions]fi (Quran 43: 67). (e) Islamic knowledge brings to those who have it the love and obedience of the Muslims, which they give willingly without it being imposed on them. This respect continues throughout their lives; their memory is cherished after their death and will 'Ali ibn Abi Tilib continue to be so until Allah (&)inherits the earth and eveTone on it, because the people have not lost anything but their images and figures. If we examine history until the present day, we will find that the names of the scholars from the time of the Companions (may Allah be pleased with them) reverberate throughout histoly. History has recorded their lives in books, speeches and lessons, whereas the names of those who were great in worldly terms are often forgotten when their lives come to an end, and sometimes their names are already forgotten even while they are still alive.'64 2.1.3.

The one who has proper understanding (of Islam) is the one who does not cause people to despair of the mercy of Allah (&) "The one who has proper understanding (of Islam) is the one who does not cause people to despair of the mercy of Allah and does not cause them to feel safe from the punishment of Allah (s); he does not give them concessions to disobey Allah (@) and does not give precedence to any book over the Quran. There is nothing good in worship that is not based on knowledge, there is nothing good in knowledge that is not based on proper understanding, and there is nothing good in reading in which there is no pause for thought." In these words, Am3 al-Mn'mineen 'Ali (&) explains that part of proper understanding of religion is adhering to a balanced and moderate approach when discussing worldly affairs and trying to reform the people's situation. This means that the one who calls people to Islam should tread a middle path between fear and hope. He or she should not cause people to be so afraid that they despair of the mercy of AUah (s), but he or she should not raise their hopes to the extent that they feel safe from the punishment of Allah (@). Here we find 'Ali (&) stating that it is a sign of proper understanding of the The oath of allegiance to 'Ali, his characteristics & his way oflife religion that the scholar does not give the impression that sin is not very serious, as this might lead people to become audacious. He should preserve the level of faith and piety that people already have, while at the same time trying to raise them towards perfection.

Another aspect of proper understanding of Islam is trying to strengthen the connection between the Muslims and the Book of AUah. Thus 'Ali explains the importance of the noble Qur'zn, giving it absolute precedence and ultimate priority above all other things. This is an explanation of the way in which we should deal with the Quran; we should not give precedence to any other book out of lack of interest in it, because it is the primary source of guidance. It is well known tbat the Sunnah of the Prophet is a detailed explanation of the noble Quran, so telling people to consult the Quran is like telling them to consult the Sunnah. Then he explains that one of the most important conditions of Islamically acceptable worship is that it should stem from knowledge of the Quran and Sunnah, and that knowledge cannot be beneficial unless it is accompanied by sound understanding. He concludes his beneficial advice by explaining the importance of pondering the meanings of the Book of Allah while reading it, because all goodness is in understanding the aims of the Quran in order to act upon its rulings and to focus completely on Allah (&) with one's heart, mind, soul and physical faculties when reading His Book.

We should do all tbat we can in order to understand what Allah (B) meant and to follow His commands, heed His prohibitions and rid ourselves of all obstacles that come between us and the Book of Allah. We should be completely devoted and sincere to Allah (s). We should try to seek the message of Allah and His Messenger (g) and the religion of truth, even if that leads to losing our family, wealth, children and worldly possessions, because that which is with Allah (&) is better and more lasting. We should 'Ali ibn Abi Trilib heed this exhortation and strengthen our faith by pondering over this great Book.'65 2.1.4. How soothing it is to the heart It was narrated from ash-Sha'bi that 'Ali (&) went out to them saying: "How soothing it is to the heart." It was said to him: "What is that?" He said: "To say, when you do not know something: Allah (&) knows best."'66 2.1.5. People of knowledge and their duty to teach the people Amir al-Mu'mineen 'Ali (&) said: "Allah did not take covenants from ignorant people that they should learn until He took covenants from people of knowledge that they should teach."'67 2.1.6.

Goodness is in abundant knowledge, not in wealth or children 'Ali (&) said: "Goodness does not mean increasing your wealth and number of children, rather goodness means increasing your knowledge, having great patience and deliberation, and competing with people in worship of your Lord. If you do well, then praise Allah (&), and if you do badly, then seek forgiveness from Allah (&). There is nothing good in this world except one of two men: a man who commits a sin and then hastens to erase it by repenting, and a man who strives to do good. No deed is insignificant if it is accompanied by piety; how can it be insignificant if it is ac~epted?"'~~ 2.1.7. Knowledge and ignorance 'Ali (&) said: "It is sufficient honour for knowledge that the one who is not good at it claims it and is happy if it is attributed to The oath ofallegiance to 'Ali, his characteristics & his way oflife him. And it is sufficient humiliation for ignorance that the one who is ignorant disavows it and becomes angry if it is attributed to him."'69 2.1.8.

The reason why people have little interest in seeking knowledge 'Ali (&) said: "The reason why people have little interest in seeking knowledge is that they see that the one who has knowledge benefits little from the knowledge that he has."17' This is a warning to bad scholars who put people off from following the path of Allah (&). It is a call to the scholars to act upon their knowledge, to call people to it and to be patient in putting up with their annoyance for the sake of Allah (&). 2.1.9. Rights of the scholars over the Ummah Amir al-Mu'mineen 'Ali (&) said: "Among the rights of the scholar is that you should not ask too many questions of him, you should be content with his answer, you should not annoy him when he gets tired, you should not grab his garment if he wants to leave, you should not disclose his secret, you should not backbite anyone in his presence, you should not seek out his faults, and if he makes a mistake you should accept his explanation. You should respect him for the sake of Allah (&$) as long as he is obeying the commands of Allah. You should not sit in front of him, and if he needs something, you should be the first to serve him."'" 2.1.10. The status of the active scholars before Allah Amir al-Mu'mineen 'Ali (&) said: "Whoever learns and acts upon his knowledge will be called a great man in the kingdom of heaven."i72 This is a call to learn, and it is encouragement to strive for the high position with which Allah (s) honours the one who leams and acts upon what he learns, seeking His pleasure.

'Ali ibn Abi Trilib 2.1.11. Focusing on knowledge is better than focusing on voluntary worship Amir al-Mu'mineen 'Ali (&>) said: "The scholar is superior to the one who fasts and prays at night and strives in jihad. When the scholar dies, a gap appears in the fortress of Islam unless another scholar takes his place."'73 This advice is indicative of 'Ali's deep understanding of priorities, because he thought that effort that goes beyond oneself to benefit other people, which is knowledge, should take precedence over efforts in worship, which only benefit the individual himself. This is some of the good advice given by Amir al-Mu'mineen 'Ali (&) to the seekers of knowledge. 2.2. The asceticism and piety of Amir al-Mu'mineen 'Ali (&) From living the noble Quran, staying close to the Prophet (g) and keeping company with the noble Companions, and from the way he viewed this life, Amir al-Mu'mineen 'Ali ibn Abi T2lib (&) understood that this world is the realm of trials and tests. Amir alMu'mineen 'Ali (&) was raised with the Book of Allah, and he understood the verses that speak of this world and tell us that it is insignificant and temporary in nature and that it will qnickly come to an end, as well as the verses that encourage people to focus on the hereafter and that tell of its honour and eternal reward, such as the verse in which Allah (&) says: 4And put forward to them the example of the life of this world: it is like the water [rain] which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green.

But [later] it becomes dry and broken pieces, which the winds scatter. And Allah is Able to do everything. Wealth and children are the The oath of allegiance to 'Ali, his characteristics & his way of life adornment of the life of this world. But the good righteous deeds that last, are better with your Lord for rewards and better in respect of hope.) (Quran 18: 46) He was raised by the Prophet (g), who was the most knowledgeable of all mankind about this world and its value; he is the one who said: "If this world were worth a gnat's wing before Allah (B), He would not give the disbeliever a drink of He also said: "This world in comparison to the hereafter is like one of you dipping one finger into the sea; let him see how much it can hold175 and "This world is like a prison for the believer and a paradise for the di~believer."'~~ Amir al-Mu'mineen 'Ali (&) ,. was influenced by this Qur'anic and prophetic upbringing. He became one of the best examples of how the Prophet (B) taught, purified and disciplined his followers, of which Allah (&) said: (Similarly [to complete My Blessings on you], We have sent among you a Messenger ~uhammad] of your own, reciting to you Our Verses [the Quran] and purifying you ... % (Quran 2: 151) 'Ali gave us brilLiant parables of asceticism, of which a few examples follow: 2.2.1. "0 yellow, 0 white, tempt someone other than me" It was narrated from 'Ali ibn Rabee'ah al-Wzbili that Ibn anNabbQ came to 'Ali ibn Abi T2ib (&) and said: "0 Amir alMu'mineen, the public treasury of the Muslims is filled with yellow and white (referring to gold and silver)." He said: "Allcihu akbar!" Then he stood up, leaning on Ibn an-Nabb*, and went to the public treasluy of the Muslims, where he said: "0 Ibn an-Nabb&, bring me the people of Kufah." So the call went out to the people, and 'Ali (&) gave away everything that was in the 'Ali ibn Abi Tilib treasury of the Muslims, saying all the while: "0 yellow, 0 white, tempt someone other than me.

Take, take!" until there was neither dinar nor &ham left in it. Then he issued instructions that it should be sprinkled with water, and he prayed two raka'ahs therein. According to another report narrated by Abu Na'eem, Majma' atTaymi said: "Ali used to sweep the public treasury and pray in it. He took it as a place of prayer in the hope that it would testify for him on the Day of Resurrection." This is an eloquent example of putting oneself above the fleeting luxuries of this world. The Muslims' treasury was filled with gold and silver, hut Amir al-Mu'mineen 'Ali (&) did not look at it with admiration and pride; rather his response, when the official told him about that, was to say, ''AllBhu akbar!" Although some people venerate worldly accumulation and think of wealth as being great, Allah (&) is greater than that and greater than all things. As long as the Muslim truly feels that Allah is greater, why should he make his heart submit to anything less?

This shows deep understanding on the part of Amir al-Mu'mineen 'Ali (&), as he remembered the insignificance of this world and magnified AUah (by saying "All&hu akbar"). This is an implicit rebuke to the one who is deceived by temporary worldly accumulation and forgets that Allah is greater than all things. This is indeed a very accurate evaluation that is felt by the believer who is enlightened by Allah. The more he recognizes in his heart that Allah (&) is greater than all things, the more these worldly matters and everything that has to do with them will become insignificant, and he will begin to use hal5.l wealth to obey AUah (g). On the other hand, if worldly gain becomes more significant in his heart, it will be at the expense of his regarding Allah (B) as great. We see Amir al-Mn'mineen 'Ali (&) soaring to heights of greabess when addressing worldly gains by saying: "0 yellow, 0 white, tempt someone other than me." This is indicative of a lively The oath of allegiance to 'Ali, his characteristics & his way of life conscience and sensitive feelings that regard this world as an enemy that is trying to cheat and deceive its opponent.

Thus he announced his victory over all the inclinations of self-interest and emotions. He showed that he was using reason to make a proper evaluation of worldly accumulation, because all times of pleasure or of hardship are aansient, and to make a proper evaluation of the hereafter, because it is eternal and has both great blessings and the terror of its punishment in hellfire. He (&>) reached the pinnacle when he prayed two raka'ahs in the public treasury so that they would be witnesses for him on the Day of Resurrection, testifying that he was just in his ruling and that he adhered to the straight path. Perhaps his taking the treasury as a place of prayer symbolised the superiority of the hereafter over this world and the perfect, sublime conduct he followed when disposing of this wealth in legitimate ways.177 2.2.2. "By Allah, I do not take anything from your wealth" Another example of 'Ali's asceticism was narrated by Haroon ibn 'Antarah from his father, who said: "1 entered upon 'Ali ibn Abi T%b in Khoornaq (a place in Kufah) and found him shivering beneath an old, worn out cloak. I said: '0 Amir al-Mu'mineen, Allah has allocated to you and your family a share of this wealth, and you are doing this to yourself!' He said: 'By Allah, I do not take anything from your wealth; rather this is my old cloak that I came out with from my house' - or he said: 'from adi in ah.""^^ We may wonder: what made Amir al-Mu'mineen 'Ali (&) live the life of the poor and put up with the hitter cold when he was able to buy the best and warmest of clothes on earth?

This is an example of true asceticism, as he shunned worldly conveniences even though he was able to afford them. He was a student of the prophetic school in which he was raised, with no interest in the 'Ali ibn Abi Ttlib fleeting conveniences of this world; instead, he had a spirit of competing for the eternal blessings of the hereafter. The Messenger of Allah (&) lived the life of the poor, even though he could have been like the best of the rich."9 2.2.3. "I am happy with what he sold me, and he was happy with what he took" It was narrated that Abn Matar ibn Abdullah al-Juhani said: "I saw 'Ali wearing a lower garment and upper garment and cawing a stick, as if he were a Bedouin of the desert." Then he mentioned him entering the marketplace and bargaining with one of the merchants over a garment for three dirhams. The merchant recognised whereupon 'Ali (&) decided not to buy anything from him. He went to another merchant, and when that one recognised him too, he did not buy anything from him either.

Then he went to a young lad and brought a shirt from him for three dirhams. The boy's father came, and the boy told him what had happened. His father took one dirham, went to 'Ali (&) and said: "This dirham, 0 Amir al-Mu'mineen!" 'Mi (&) said: "What about this dirham?' He said: "The price of the shirt was two dirhams." He said: "I am happy with what he sold me, and he was happy with what he took."'80 This is an example of the asceticism of Mi al-Mu'mineen 'Ali ibn Abi mih (&). His outward appearance gave the impression that he was a Bedouin man because his clothing was scnrffy; when he bought clothes for himself, he chose the humble kind that were cheap in price, even though at that time he was the highest official in the world, as he was the caliph of the Muslims. This is indicative of his humility and lack of interest in worldly goods, even though he had his share of the fay', the treasury and other sources of state income that were available to those like him who worked full-time taking care of the Muslims' interests. The oath of allegiance to Xli, his characteristics & his way of life Another example of his piety and cautious approach, which was aimed at being above suspicion lest he fall into sin, is reflected in his refusal to buy from those who recognised him.

They might have given him a lower price because of his staus, and he did not want to take advantage of this high position for personal gain. This shows a precise understanding of the concepts of piety and awareness of Allah (&), because the position of caliphate for him and others like him was a righteous deed. The caliph, if he is just, is the first of the seven whom AUah (a) will shade with His shade on the Day of Resurrection. He did not want to sully this righteous deed with worldly interests, thus changing the good deeds into a cause of punishment instead of reward. This sublime conduct set a good example for those who came after hirn.18' 2.2.4. "It is more humbling to the heart, and an example for the believer to follow" 'Umar ibn Qays said: It was said to 'Ali (&): "Why do you patch your shirt?" He said: "It is more humbling to the heart, and an example for the believer to f~llow.'''~~ This is an example of his asceticism and his eagerness to train the Muslims to live a life of selfdenial and simplicity.

He noted two things about wearing patched clothes. Fist, it is a means of &g the heart and soul humble and keeping away from the causes of self admiration and pride. Secondly, he regarded that as an example to the Muslims. If the people saw him wearing patched clothes when he w z occupying the highest position, their hearts would become humble, and they would avoid competing with each other to buy expensive clothes. This would also lend support to and raise the morale of the ascetics whom people always criticise for their simple way of lifcLa3 'Ali ibn Abi Tilib 2.2.5. "Nothing of the wealth of Allah (B) is permissible for the caliph except two plates" It was narrated that Abdullah ibn Zurayr al-Ghifiqi said: "I entered upon 'Ali ibn Abi T%b (&), and he offered us some pieces of meat cooked in water and sprinkled with flour.

I said: 'May Allah (9) .J guide you; why didn't you offer us some of this duck, for AUah (g) has blessed us a great deal?' He said: '0 son of Zurayr, I heard the Messenger of Allah (,#) - > say: "Nothing of the wealth of Allah ( i ) is permissible for the caliph except two plates, a plate from which he and his family eat and a plate which he offers to Here we see Amir al-Mu'mineen 'Ali ibn Abi Tilib (&) setting a sublime example of piety and asceticism with regard to worldly luxuries of food and drink. He could have taken whatever he wanted from the treasuly, without anyone noticing, in order to live at the same level as the richest of the Muslims. But he was content with a hard lie, preferring the hereafter to this world, preferring to be on the safe side with regard to his religious commitment. He sought to set a good example, because if the highest man in the state lived like this, then that would be a consolation to the poor, encouraging them to be patient and accept the decree of Allah (g). Conversely, it would be an exhortation to the rich to be grateful to Allah (&) and to reduce their indulgence in extravagance and luxury.'85 2.2.6. "I do not like anything to enter my stomach except that which I know" Amir al-Mu'mineen 'Ali (&)used to put a seal on the sack of barley flour that he ate from, &d he would say: ''I do not like anytbmg to enter my stomach except that which I know."lS6 Sufyh said: "Ali did not build one brick over a brick or one stone over a stone (meaning that he did not build a lofty house for himself).

His grain was brought to him from Madinah in a sack."'87 The oath of allegiance to 'Ali, his characteristics & his way of life 2.2.7. "You have a nice smell, a nice colour, and a nice taste" 'Adiyy ibn Thsbit and Habbah ibn Juwayn narrated that a large platter of sweets called faloodhaj was brought to 'Ali (&), but he did not eat. 'Ali (&) said: "You have a nice smell, a nice colour and a nice taste, but I do not want to get accustomed to something that I am not accustomed to."la9 2.2.8. The least interested of all people in worldly adornment was 'Ali ibn Abi Tglib (&) Al-Hasan ibn S%ih ibn Hayy said: "They were discussing ascetics in the presence of 'Umar ibn 'Abdul-'Azeez, and he said: 'The least interested of aJ1 people in worldly adornment was 'Ali ibn Abi T51ib.'"i90 Al-Dhahabi stated that 'Ali (&) rode a donkey with his feet dangling to one side, and he said: "I am the one who looked down on the temptation of this world." Tbis action was by way of setting a practical example of asceticism and piety and looking down on worldly adornment, not by way of showing off.19' Concerning wealth, Abu 'Ubayd narrated from 'Ali (&) that he gave out money to people three times in one year, then some wealth came to him from Isfahan, and he said: "0 people, come to a fourth distribution, for I am not your storekeeper." Some people took it, and some people refused it.'' 'Ali (&) addressed the people and said: "0 people, by Allah, besides Whom there is no other god, I have never touched your wealth, a little or a lot, except this," and he took out from the sleeve of his garment a bottle in which there was perfume. He said: "Some chieftain gave this to me as a gift." Then he went to the treasluy and said: "Take!" And he composed the following line of verse: "He will prosper who has a small reed container from which he eats a date every day."'93 'Ali ibn Abi Tilib Asceticism was one of the most prominent characteristics in the personality of Amir al-Mu'mineen 'Ali ihn Abi Tilib (&>). He lived simply, despite the availability of luxuries and wealth, and despite the people's trust in him and their respect for him, which prevented any criticism, checking or blame.'94 Despite his asceticism, piety and strict adherence to his religion, he was not harsh, sombre, stem-faced, gloomy or miserable.

In fact, he was friendly and cheerful, with a noticeable sense of humour. It was narrated that he had a handsome and cheerful face and stepped lightly upon the earth.195 'Ali (4) described asceticism by saying: "0 people, asceticism means not expecting to live a long life, being grateful for blessings and refraining from h a r h things."'96 Expecting to live a long life makes one forget the hereafter. Not expecting to live a long life enables one to combine the interests of both this world and the hereafter, seeking the pleasure of Allah (s). Being grateful for blessings is an attribute of the devoted Muslims who are aware of the blessings that Allah (g) has bestowed upon them, whether tangible or intangible, apparent or hidden. They respond with gratitude to the Almighty, the Giver. 'Ali's definition of the real nature of asceticism undoubtedly shows that the asceticism of Amir al-Mu'mineen 'Ali ihn Abi Tilib (&) had an impact on those around him, and that he was an effective teacher in the history of the Ummah.

Ahu al-fIasan an-Nadwi made a connection between asceticism and revival in Muslim society, saying: 'We have seen that asceticism and revival go hand-in-hand in Islamic history. We do not know of anyone who turned things around and altered the course of history, breathing new l i e into Muslim society or opening a new era into Islamic history, leaving behind any eternal legacy of knowledge, thought and religious commitment that remained influential for centuries after, dominating the fields of knowledge and literature, except that he had an inclination towards asceticism, had complete mastery over his physical desires and had control over materialistic The oath ofallegiance to 'Ali, his characteristics & his way of life gains and materialistic people. The reason for this is that asceticism gives a man power to resist and gives him self-confidence on the basis of belief, and it makes him look down on materialistic men, those who are victims of physical desires and prisoners of their stomachs." 197 2.3. The humility of Amir al-Mu'mineen 'Ali ibn Abi Tslib (&) One of the Qur'anic attitudes that were embodied in the character of Amir al-Mu'mineen 'Ali ibn Ahi T%h (&) was that of humility. Allah (%) says: 4And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth, nor can you attain a stature like the mountains in height.) (Quran 17: 37) (And tum not your face away from men with pride, nor walk in insolence through the earth.

Verily, Allah likes not any arrogant boaster. 'And be moderate [or show no insolence] in your walking, and lower your voice. Verily, the harshest of all voices is the braying of the asses.) (Quran 31: 18-19) In the verse from Soorat al-Isra', there is a clear call to adopt the best of characteristics, such as humility and gentleness, and to know one's limitations. There is a clear prohibition of evil inclinations such as pride, arrogance, exultation in riches and looking down on people. The command to adopt the opposite attributes of humility and moderation is understood implicitly from the prohibition mentioned above. Allah concluded this prohibition and command by stating His displeasure and anger with the one who has these negative qualities.

Allab ($1 says: @erily, AUah likes not any arrogant boaster) (Quran 31: 18). The fact that He does not love the one who is like that means that He is angry and displeased with him, 'Ali ibn Abi riilib as is indicated by the verse quoted above, and that is enough encouragement to make the believer love humility.198 In order to promote humility, the noble Quran does not stop there; it encourages it in the most eloquent fashion when Allah (B) says: 4And the [faithful] slaves of the Most Gracious [Allah] are those who walk on the earth in humility and sedateness, and when the foolish address them [with bad words] they reply back with mild words of gentleness.) (Quran 25: 63) This is great praise for the humble, for Allah (B) describes them as being freed slaves to Him. This is the greatest honour for them, because true servitude to Him (g) is the noblest description and the highest status for those who love Him, and they may feel proud of that. Our Prophet Muhammad (g) is the epitome of this great attribute in all shapes and fonns. There is nothing strange about that, for he is the one who was taught by his Lord in the best way. Among the good attitudes that Allah (B) taught him was, as the Quran says: (Look not with your eyes ambitiously at what We have bestowed on certain classes ofthem [the disbelievers], nor grieve over them.

And lower your wings for the believers [be courteous to the fellowbelievers].) (Quran 15: 88) (And be kind and humble to the believers who follow you.# (Quran 26: 215) Lowering the wing is a metaphor for being humble and kind towards them."' The Prophet (g) manifested that in the truest sense, and the effect of humility was manifested in all these interactions, in society and with his family, at all times and in all places. There is no instance in which he was not humble towards Allah (B) and the belie~ers.'~' Amir al-Mu'mineen 'Ali (&) was influenced by the teachings of the Quran and by his upbringing in the house of the The oath of allegiance to Xli, his characteristics & his way of life Prophet (g), so this attribute. was firmly rooted in his brilliant character. There follow some examples: 2.3.1. "I am the one who scorned worldly adornment" S%h ibn Abil-Aswad narrated that someone told him that he saw 'Ali (&) riding a donkey with his feet dangling down on one side, and he said: "I am the one who scorned worldly Thus Amir al-Mu'mineen 'Ali ibn Abi T2lih (&) felt joy at his victory over his worldly desires when he appeared before the people in a humble manner, even though he was the caliph of the Muslim. High worldly status is very deceptive, and the trial of status is greater than that of wealth. How often has it happened that people in positions of authority were seen as humble before they were appointed to those high positions, hut afterwards, the attitnde of superiority slowly crept into their hearts until in the end it became difficult to talk to them or meet with them?

However, in the case of the pious close friends of Allah (&), the higher they rise in worldly status, the more humble they become towards the people. They feel great joy when they act in a humble way, which shows that they do not have the attitude of arrogance and pride.202 2.3.2. "The father of the children should carry (food for his children)" It was narrated from 'Ali (&) that he bought some dates for a dirham and carried them in a cloth. Some people said: "We will carry it for you, 0 Arnir al-Mu'mineen." He said: "No, the father of the children should carry (food for his children)."203 This is an example of his humility, as he carried his goods himself even though he was the caliph and was older. He did not think that his position justified accepting the people's serving him. By doing this, he set a good 'Ali ibn Abi Ttlib example of humility for the Muslims.

If any person of prominent position feels that it is embarrassing for him to cany his own goods, he should remember the attitude of Amir al-Mu'mineen 'Ali (&), and his embarrassment will disappear. If anyone objects to any of the humble people or their attitude, he should follow the example of this man, who held the highest position on earth, and that should refute this o b j e c t i ~ n . ~ ~ 2.3.3. 'Ali's dealing with his uncle al-'Abbss (may AUah be pleased with them both) It was narrated that Suhayb, the freed slave of al-'Abbgs, said: "I saw 'Ali kissing the hands and feet of al-'Abbb and saying: 0 uncle, be pleased with me."205 Let us think about how Dirk at-TPi described 'Ali (4) when he said: "He liked shorter clothes (those that came above the ankle) and coarse food. He was just like one of us. He would answer us if we asked him and tell us if we enquired of him, but by Allah, although he was so close to us, we could hardly speak to him out of respect for him."206 One of the sayings of Amir al-Mu'mineen 'Ali (&) concerning humility was: "Humility honours a man."207 The more knowledge of the Quran and Sunnah a person gains, and the more he acts upon them, the more he understands the reality of himself, and the more humble he becomes towards AUah (s) and His creation. The problem with those callers to Islam today who develop selfadmiration is lack of knowledge and understanding.

In addition, the caller focuses on the number of followers around him instead of thinking of that which is with Allah (g) or looking at the devoted scholars who are superior to him. This is one of the subtle tricks of the devil by which he deceives seekers of knowledge and those who are counted as working in the field of dawah. It was said in Manshoor al-Huh: "If you acquire knowledge, then do not think of The oath of allegiance to 'Ali, his characteristics & his way of life the number of ignorant people who are inferior to you; rather look at the scholars who are superior to you."208 We will end this description in the words of Amir alMu'mineen 'Ali (&,)I "How beautiful is the humility of the rich person towards the poor person, hoping for the reward of Allah (B). But better than that is the pride shown by the poor man towards the rich man out of trust in Allah (3$)."209 What is meant by pride here is not arrogance; it is that the poor man feels of independent means through the help of Allah, so he does not need what the rich have. 2.4. His generosity Another of the Qur'anic attitudes that were embodied in the character of Amir al-Mn'mineen 'Ali ihn Abi T%b (&) was that of generosity. The noble Quran heaps praises on those who are generous.

This phrase appears near the beginning of the Quran when Allah (g) says at the beginning of the second surah, after the Basmalah: @l$-Inim-Meem. [These letters are one of the miracles of the Qnr'an and none but Allah (Alone) knows their meanings.] This is the Book [the Quran], whereof there is no doubt, a guidance to those who are al-Muttaqoon [the pious believers of Islamic Monotheism who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)]. Who believe in the Ghayb [the unseen] and perform as-Sal& [Iqhat-as-Sal&], and spend out of what we have provided for them 1i.e. give Zak&, spend on themselves, their parents, their children, their wives, and also give charity to the poor and also in Allah's cause - jihad]. And who believe in [the Quran and the Sunnah] which has been sent down [revealed] to you [Muhammad] and in that which were sent down before you [the 'Ali ibn Abi Tdlib Tawrst (Torah) and the Injeel (Gospel)] and they believe with certainty in the hereafter [Resurrection, recompense of their good and had deeds, paradise and hell). They are on [true] guidance from their Lord, and they are the successful.), (Quran 2: 1-5) And Allah (&) says: dAnd those who remain patient, seeking their Lord's countenance, perform as-Saliit [[Iqzmat-q-Sal$t], and spend out of that which We have bestowed on them, secretly and openly, and defend evil with good, for such there is a good end. 'Adn [Eden] paradise [everlasting Gardens], which they shall enter and [also] those who acted righteously from among their fathers, and their wives, and their offspring. And angels shall enter unto them from every gate [saying]: 'Salhun 'Alaikum [peace he upon you] for yon persevered in patience!

Excellent indeed is the final home!') (Quran 13: 22-24) The Messenger of Allah (g) attained perfection and greatness in all aspects of manners and attitude, especially the attitude of generosity. Khadeejah (%) described him as follows: "You uphold ties of kinship, spend on the weak and orphans, give to the destitute, honour your guest and help others when they are struck by calamity."210 She described him as having these great and sublime attitudes even before his mission began, when he had not yet taken on the burden of his nation. Prophethood brought him extra perfection and greatness, so one can imagine how he would have been after all of that. No doubt his generosity reached the ultimate pinnacle, surpassing the generosity of the previous prophets and all of mankind, and there is a great deal of evidence for this.'" Amir alMu'mineen 'Ali ibn Abi Taib (&) was influenced by his Qur'anic and prophetic training, and he left us clear examples indicating that the characteristic of generosity was deeply rooted in his sublime character. The oath ofullegiunce to 'Ali, his characteristics & his way of life Al-Hdidh - Ibn Katheer narrated from the report of al-Asbagh ibn Nabgtah that: "A man came to 'ALi ibn Abi TZlib (&) and said: '0 Amir d-Mu'mineen, I have a need that I ask of Allah before I ask it of you. If yon fulfil it, I will praise Allah and thank you; if you do not fulfil it, I will praise Allah, and I will not blame you.' 'Ali (&) said: 'Write what you need on the ground, for I would not like to see on your face the embarrassment of asking.' He wrote: 'I am in need.' 'Ali (&) said to me (the narrator): 'Bring me a suit.' I brought it, and the man took it and put it on, then he spoke lines of poetry in praise of 'Ali (&).

'Ali (&) said: 'Bring me some dinars.' So one hundred dinars were brought, and he gave it to him. Al-Asbagh said: '0 Amir d-Mn'mineen, a suit and one hundred dinars?' He said: 'Yes. I heard the Messenger of Allah (g) say: "Treat the people according to their status," and this is the status of this man in my view.""" This was the noble attitude of Amir al-Mu'mineen 'Ali ibn Abi T%ib (4) in meeting the needs of the poor; he paid attention to their affairs and respected their feelings. The most brilliant aspect of this report is his saying, 'Write what you need on the ground, for I would not like to see on your face the embarrassment of asking." How much humiliation and embarrassment the poor suffer before those whom they ask for help; sometimes they may stammer or be unable to speak. The needy man was deeply moved when Amii al-Mu'mineen responded to him in this excellent manner, and he composed poetry praising him.'13 'Ali (&) would feel happy when guests came; he honoured his brothers for the sake of Allah (&) and checked on them. It was narrated that he once said: "I have not had a guest for seven days, and I am afraid that Allah is humiliating me."214 He also said: "Twenty dirhams that I give to my brother for the sake of Allah (s) is dearer to me than giving one hundred dirhams to the poor and needy."215 When he was asked about generosity, he said: "What is initiated by 'Ali ibn Abi T6lib the person is true generosity; as for that which is given in response to being asked, it is given out of embarrassment and as a favour."216 During his lifetime, Amir d-Mu'mineen 'Ali (&) established a number of endowments for the sake of Allah (&).

He gave his land in Yanbu' as an endowment, and he wrote in a document concerning it: "These are instructions issued by 'Ali ibn Abi Tilib and his decision concerning his wealth: I give in charity Yanbu', Wadi alQura, d-Udhaynah and Ri'ah for the sake of Allah (g) and for relatives near and far. It is not to be given away or inherited, whether I am alive or dead."217 He said of hi$ charity: "I remember when I tied a rock to my stomach because of hunger, and now my charity has reached four thousand dinars."218 He did not mean that this four thousand was what he had paid in zakih on his wealth; he was referring to the endowments that he had established, the income from which was charity of this amount. Amir al-Mu'mineen 'Ali (L&~) did not save any money. The evidence219 for that is what his son d - Hasan said about him after he was killed: "There has left you a man who did not leave behind any yellow or white (meaning gold or silver) except seven hundred dirhams that remain of his stipend, with which he intended to buy a slave."z20 He used to urge people to honour their relatives and clans. He would say: "Honour your clan, for they are your wings by which you fly. With their help, you can achieve what you want to achieve, and they are your support at times of hardship.

Honour their prominent ones, visit their sick, seek their advice in your affairs and help the one who is going through hardship."221 2.5. Shyness, or modesty, before Allah (&) Shyness, or modesty, is one of the noblest of characteristics because it is indicative of a pure heart, a sensitive conscience, The oath of allegiance to 'Ali, his characteristics & his way of life strength of religious deterrent and the sense that Allah (&) is always watching. The one who does not have any modesty does not honour guests, fulfil promises, render hack trnsts, meet the needs of others, try to seek the best deeds and give precedence to them, try to avoid had deeds, cover the private parts of the body that should he covered, or refrain from immorality. There are many people who, were it not for this shyness, would not do any of the things that are enjoined on them; they would not pay any attention to the rights of any created being, uphold ties of kinship or honour their parents. The motive for all of these deeds is either religious, in hope of a reward, or a sublime worldly motive, which is the fear of shame before people. Thus it is clear that were it not for shyness - either before the Creator or before people - people would not do them.zzz The degree of shyness depends on how alive the conscience is.

The more vibrant the conscience, the more complete this sense of modesty will be. The lack of modesty stems from a deadening of the heart and Shyness is one of the branches of faith, because it motivates one to do good deeds and prevents one from committing sin.zz4 Hence it is a characteristic to which the noble Quran pays ' great attention.2z5 The Quran speaks of shyness with regard to the Prophet (B) in this verse: (0 you who believe! Enter not the Prophet's houses, unless permission is given to you for a meal, [and then] not [so early as] to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse without sitting for a talk. Verily, such behaviour] annoys the Prophet, and he is shy of [asking] you [to go]; but Allah is not shy of [telling you] the truth) (Quran 33: 53). We can see how shyness prevented him from confronting his Companions to ask them to leave.

He could not tell them directly what he wanted them to dozz6 because he was more shy than the virgin in her se~lnsion.~" The Prophet (g) said: "Shyness does not bring anything but goodness."zz8 'Ali ibn Abi Tilib This quality was manifested in the character of Amir alMu'mineen 'Ali ibn Abi Taib (&). He told us of this quality when he said: "I feel shy before Allah that there could be any wrong done to me that is greater than my ability to forgive, that anyone should treat me in an ignorant manner that is greater than my patience, that there should be any fault (that I find in a person) that could not be covered by my concealment, or that there should be any need that cannot be met by my generosity."2z9 These four kinds of shortcomings found in people were met by Amir al-Mu'mineen 'Ali ibn Abi Taib with four counterparts of perfection. Shyness before Allah requires one to have the quality of forgiveness when one has the power to settle the score. This applies if the wrong done does not transgress the sacred limits of Allah. One should have knowledge that could forgive the ignorance of ignorant people, the ability to conceal people's faults, and sufficient generosity to encompass people's needs. What gives this ruling weight is the fact that Amir alMu'mineen 'Ali connected it to shyness before Allah (g).

These four qualities are regarded as qualities of perfection by those who are wise. Many sensible individuals strove to acquire them in order to gain a good reputation in this world and to be able to run the affaus of people by gaining their support aud approval. 'Ali connected them to shyness before Allah, because his higher aim was to seek the pleasure of Allah. The person who has this aim will undoubtedly embody these qualities more fully than one whose aim is merely 2.6. True submission, patience and sincerity towards Allah (g) 'Ali (&) had a comprehensive concept of worship which encompassed his entire life. He was distinguished by his regular offering of voluntary prayers during the middle of the night, and he became one of those whom Allah (&) mentions: The oath ofallegiance to 'Ali, his charuateristics & his way of lge (Their sides forsake their beds, to invoke their Lord in fear and hope.$ (Quran 32: 16) (Taking joy in the things which their Lord has given them.

Verily, they were before this Muhsinoon [good-doers]. They used to sleep but little by night [invoking their Lord (Allah) and praying, with fear and hope]. And in the hours before dawn, they were [found] asking [Allah] for forgiveness. B (Quran 51: 16-18) (And the [faithful] slaves of the Most Gracious [AUah] are those who walk on the earth in humility and sedateness, and when the foolish address them [with had words] they reply back with mild words of gentleness. And those who spend the night in worship of their Lord, prostrate and standing.) (Quran 25: 63-64) Dirk ibn Dnmayrah al-Kinhi described 'Ali ihn Ahi T%b to MuC2wiyah ihn Abi Sufyk (may Allah be pleased with them all) as follows: "He did not feel content with this world and its adornment, but he felt content with the night and its darkness. I bear witness by Allah (B) that I once saw him, when the night had dropped its curtain and the stars had appeared deep in the sky, weeping in his place of prayer and holding onto his beard like one who is stung with pain, weeping and mourning.

It is as if I can hear him now, saying: '0 our Lord, 0 our Lord,' beseeching Him. Then he said to this world: ' h e you trying to deceive me, or are you trying to attract me? No way, no way. Go and deceive someone else, for I have thrice divorced you. Your life is short, you are of no significance or importance. Ah, how little provision we have, how long is the journey and how lonely the road!"' At that, Mu'gwiyah's tears fell down onto his beard; he could not stop them.

He srarted to dry them with his sleeve, and the people began to sob. He said: "This is how Abu al-Hasan was, may Allah (&)have mercy on him. How sad do you feel for losing him, 0 Dir%f?" He said: "As sad as the mother 'Ali ibn Abi Tcilib whose only son was slaughtered in her lap. Her tears never cease, and her grief never ends." Then he got up and left.231 Al-Ashtar an-Nakba'i entered upon Amir al-Mu'mineen 'Ali ihn Abi T2ib (&) when he was standing and praying at night, and he said to him: "0 Amir al-Mu'mineen, fasting by day, staying up at night and striving hard in between." When 'Ali (4) had finished his prayer, he said to him: "The journey to the hereafter is long and needs to be crossed by travelling at night."Z3Z Amir al-Mu'mineen 'Ali ibn Abi T2ih (4) used to encourage the people to he conscious of Allah (B), to remember that He is always watching, and to fear Him. He said: "0 people, fear the One Who hears if you speak and Who knows if you conceal something. Prepare for death, which will catch up with you if you try to flee, and will take you if you stay."233 He also used to say: "0 people, learn from me these words, which you will never find the like of, even if you ride camels and wear them out trying: No person should hope in anyone hut his Lord, and he should not fear anything but his sin.

If he does not know something, he should not feel embarrassed to try to learn; if he is asked about something that he does not h o w , he should not feel embarrassed to say 'I do not how.' You should realise that patience is to faith as the head is to the body, and there is nothing good in a body which has no head. "234 This advice is a combination of principles of tawhid and guidelines on the etiquette of acquiring knowledge, as he advised people to have the correct type of fear and hope. The tme believer does not place his hope in anyone but Allah (g), because He is the only One Who gives all these blessings. As for the people at whose hands the blessings come, they are no more than the means; the Initiator and Creator of the blessings is Allah (&). The tme believer does not fear anything but Allah (g), because He is the One Who can cause h m or bring benefit. As for the created things that people The oath of allegiance to 'Ali, his characteristics & his way of life imagine are sources of fear, they and all creation are under the control of Allah.

He is the only Provider, the only Creator, the only Sovereign and the One Who is able to do all things, so why should the believer fear or put his trust in anything else? Amir al-Mu'mineen 'Ali (&) expressed fear of Allah (&) as fear of sin, because what is meant is the fear of the consequences of sin, which is the punishment of Allah; thus, this is the main means of achieving true fear of Allah. 'Ali (&) then explained some of the etiquette of learning, because religious knowledge can only be acquired by learning. He explained that one aspect of the etiquette to he followed by the leamer is that shyness should not prevent him from leaming, even if he is old or of a high status; similarly, shyness should not prevent him from saying, 'I do not know', for these words offer more protection for his religious commitment and that of the one who asks him. Then he concluded his beneficial advice by stating one of the fundamental principles of faith, which is patience; he described it as being to faith like the head is to the body. That is because success is based on patience in all matters, whether they relate to this world or to the hereafter.235 Amir al-Mu'mineen 'Mi (&>) demonstrated the quality of patience throughout his life: when he became a Muslim in secret with the Messenger of Allah (g) at a very early age, through all the times when he fought in battles and campaigns, at the time of the Rightly Guided Caliphs with all the serious events that accompanied that era, and then throughout the difficult turmoils that he faced during his own caliphate, which ended in his murder.

In all the stages of his life, there are beautiful lessons for those who seek to call people to Islam today. These lessons highlight what is required of patience, perseverance and a willingness to pay the price when calling people to ~ l l a h ~ ~ ~ , seeking thereby the pleasure of Allah. 'Ali (&) used to encourage his companions to be patient. He said to al-Ash'ath ibn Qays: "If you are patient, the decree of Allah 'Ali ibn Abi Tilib (g) will be carried out on you, and you will be rewarded. But if you panic and show impatience, the decree of Allah (&) will be carried out on you while you are burdened with sin (and thus you will be doomed)."237 He (&) also said: "Patience is to faith as the head is to the body; if the head-is cut off, the body is mined." Then he raised his voice and said: "The one who has no patience has no faith."z3s He also said: "Patience is a mount that never tires." Patience occupies a well-known position in the religion of Allah. Allah (&) mentions patience in many verses of the Quran, such as the verse in which He says: (Only those who are patient shall receive their reward in full, without reckoningb (Quran 39: 10).

The virtues of patience are also mentioned in many hadiths. Patience is of three types: Patience in obeying AUah (@), patience in refraining from disobeying Allah and patience in bearing calamity. Amir al-Mu'mineen 'Ali ibn Abi T2ib was keen that his actions should be sincerely for the sake of Allah (B), in accordance with the words of Allah ($1: (Say [O Muhammad]: My Lord has commanded justice and [said] that you should face Him only [i.e. worship none but AUah and face the Qiblah, i.e. the Ka'hah at Makkah during prayers] in each and every place of worship, in prayers [and not to face other false deities and idols], and invoke Him only making your religion sincere to Him [by not joining in worship any partner with Him and with the intention that you are doing your deeds for Allah's sake only]. As He brought you [into being] in the beginning, so shall you be brought into being [on the Day of Resurrection in two groups, one as a blessed one (believers), and the other as a wretched one (disbe1ievers)l.b (Quran 7: 29) (Say [O Muhammad], 'I am only a man like you. It has been revealed to me that your Ilhh [God] is One Ilhh [God - i.e. Allah].

So The oath of allegiance fo 'Ali, his characferistics & his way o f life whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his ~ord.'B (Quran 18: 110) 60, call you [O Muhammad and the believers] upon [or invoke] Allah making [your] worship pure for Him [Alone] [by worshipping none hut Him and by doing religious deeds sincerely for Allah's sake only and not to show off and not to set up rivals with Him in worship], however much the disbelievers [in the Oneness of Allah] may hate [it].) (Quran 40: 14) Amir al-Mu'rnineen 'Ali ibn Abi T a b (+$) learned from the Messenger of Allah (g) that good deeds are not accepted unless they are done with a sincere intention. Sincerity is a basic pillar of worship, and worship in which there is no sincerity will he rejected, as it says in this hadith, whose meaning was revealed to the Prophet (g) from Allah: "I am the least in need of a partner. Whoever does any deed in which he arsociates someone else with Me, I will reject him and his deed."z39 'Ali (&) fought polytheism in all forms and types, whether it related to not believing in the Lordship of Allah or to performing acts of worship to other than Allah. He was keen to ensure that all of his actions were done sincerely for the sake of Allah (&) alone, and he would encourage people, especially seekers of knowledge, to avoid showing off. He said: "0 hearers of knowledge, act upon it, for the knowledgeable one is the one who acts on what he knows and whose actions and knowledge are in harmony. There will he people who acquire knowledge, but it does not go any deeper than their collarbones; how they are inwardly will be contrary to how they appear to be, and their actions will differ from their knowledge.

They will lead study circles and compete with one another to the extent that one will get angry with a person in his circle if he leaves him to go and sit with someone else. Those people's actions do not ascend from their gatherings to Allah (&)."240 'Ali ibn Abi Tilib Amir al-Mu'mineen 'Ali (&) pointed out some serious diseases in those who sit to teach people for the purpose of boasting and gaining a reputation. They become angry with their students if they leave and go to someone else, even if doing so is in their best interests, because the student's best interests do not matter to such people; what matters to them is their status and reputation. Even if they do not actually %say that, it is obvious from their attitude.241 For one who calls people to Allah (&) sincerely, the main concern should be that the people follow the truth, even if they follow a view that is different from his. This was the way of Amir al-Mu'mineen 'Ali ibn Abi mib (&), who said: "Judge as you used to judge, for I hate differences, (and I shall do my best) to keep the people united or die as my predecessors died.""' That was with regard to his opinion that it is not permissible to sell a slave woman who has borne a child to her master. 'Umar held the same view, hut 'Ali changed his mind and decided that these slave women could be sold.243 This is a lesson for those who call people to Islam and for seekers of knowledge.

Legitimate differences of opinion are something natural, one should not object to them, and they should not affect the unity of Muslims. Those who call people to Islam today are in the greatest need of checking themselves with regard to this attitude and their stance on it; they need to beseech Allah ($$) to grant them this good quality so that they may attain the reward of AUah (B) after they die and so that their dawah efforts may bear fruit during their lifetime. Ali's worship was based on complete sincerity towards Allah (&) and adherence to the guidance of the Prophet (@, for Allah (B) is the only One Who is deserving of worship. 'AIi's entire life consisted of worship, moving from one type to another in obedience to the words of AUah (a): (Say 10 Muhammad]: 'Verily, my Sal% [prayer], my sacrifice, my living, and my dying are for Allah, the Lord of the '.&meen The oath of allegiance to 'Ali, his characteristics & his way of life [mankind, jinn and all that exists]. He has no partner. And of this I have been commanded, and I am the first of the Muslims.'# (Quran 6: 162-163) Worship was an important factor in purifying and enhancing his good attitude and in his observance of the laws of Allah (&).

Hence Amir al-Mu'mineen 'Ali (&), in his commentary on the verse %Verily, those who say: 'Our Lord is [only] Allah,' and thereafter stand firm [on the Islamic Faith of Monotheism], on them shall be no fear, nor shall they grieve# (Quran 46: 13), explained 'standing f ' as referring to the performance of the obligatory duties of slam."'^ 2.7. His gratitude to Allah (%) Gratitude means using all the blessings that one has received for the purpose for which one was created.245 Ln other words, all the blessings, both apparent and hidden, in oneself and in one's wealth, should he dedicated to worshipping one's Lord in a befitting manner, using every faculty that Allah (&)has given in the most perfect way. A person who does that will have acknowledged and shown the blessings that Allah (B) has bestowed upon him and will have fulfilled the duty of giving thanhs to Him (s)."~ Gratefnlness is one of the most important attitudes that the believer should have in all situations, because in doing so be is attributing blessings to the One Who granted them. The high-ranking position of gratitude is indicated by the fact that other good Islamic attitudes, such as love, contentment and bust, stem from it. Gratitude is not complete unless it is accompanied by these other attitudes, and it cannot be achieved unless one feels these other qualities, too.247 The noble Quran paid a great deal of attention to gratitude, as befits its noble position. It is mentioned in more than seventy verses, which is indicative of how serious and important this attitude is.m 'Ali ibn Abi Trilib There are verses that enjoin and encourage it, praise those who have this quality, promise a good reward and warn against its opposite.

Allah (B) mentions remembrance of Him and gratitude together: *Therefore remember Me b y praying, glorifying]. I will remember you, and be grateful to Me [for My countless Favours on you] and never be ungrateful to Meb (Quran 2: 152). He also mentions worship together with gratitude: (So seek your provision from Allah [alone], and worship Him [alone], and be grateful to Him. To Him [alone] you will be brought back) (Quran 29: 17). This indicates that there is a strong connection between worship dedicated to Allah (s) alone and gratitude.m9 The Messenger of Allah (&) occupied the highest position in all praisewoAy attitudes, including this one, which he taught to his Companions, including 'Ali ibn Abi Taib (4). He did not become aware of any blessing without giving thanks to Allah (s) for it.

When he came out of the washroom, he would wipe his stomach with his hand and say: "What a great blessing; would that people gave thanks for it.""' It was narrated from Amir al-Mu'mineen 'Ali (&) that he said to a man from Hamadb: "Blessing is connected to gratitude, and gratitude leads to more blessings; they a e attached to one another, so more blessings from Allah (g) will not cease unless gratitude from the person ceases."251 'Ali (&) thought that part of gratitude was forgiving one's opponents, and he said: "If you gain power over your enemy, then make your forgiveness a sign of your gratitude for gaining power over him."252 2.8. Supplication to Allah (%) Supplication is a very i m p o m t matter. If a person begins to offer a great deal of supplication, he will be showered with goodness and blessings. Hence Amir al-Mu'mineen 'Ali (A) was very keen to have a good relationship with Allah (&) and to offer a great deal of The oath of allegiance to Xli, his characteristics & his way of life supplication. Allah (g) says: (And your Lord said: 'Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your [invocation]. Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter hell in humiliation.')r (Quran 40: 60) Amir al-Mu'mineen 'Aliibn Abi Tilib (&) kept close to the Messenger of Allah (g:) and saw how he used to seek the help and support of Allah (s).

He (&) was eager to learn this worship from the Messenger of Allah (g) and to ensure that his supplication was offered in the manner that was enjoined by the Messenger of Allah (&) and with which he was pleased. The Muslim should not give precedence to any versions of supplications, glorification of Allah (B) or prayers that were not narsated from the Prophet (g), no matter how beautiful the wording or the meaning may appear. The Messenger of Allah (&) is the best teacher and guide to the straight path, and he knew best what is better and more perfect. Some people falsely attribute fabricated, innovated supplications and phrases of remembrance to Amir al-Mu'mineen 'Ali ibn Abi Tilib (&), but the one who loves him should follow his way and his method.-~e taught us to follow the Prophet (g) in word and deed. Amir al-Mu'mineen 'Ali ibn Abi Tilib (&) was a person whose supplications were answered. It was narrated from Zadhin Abu 'Umar that a man told 'Ali (&) something, and he remarked: "I think you are lying to me." The man said: "No, I am not." 'Ali (&) asked: "Shall I pray against you if you are lying?" The man said: "Go ahead." So 'Ali (&)prayed (offered supplication), and shortly after that, the man became blind.253 'Ali (&) used to say when he was praised: "0 Allah, forgive me for what they do not know about me, do not hold me accountable for what they say, and make me better than what they think."'54 'Ali ibn Abi Trilib Amir al-Mu'mineen 'Ali ibn Abi Taib (&) narrated that the Messenger of Allah (g) said: "If any one of you sneezes, let him say 'Al-hamdu Lillah (praise be to Allah).' Those around him should respond by saying 'Yarhamuk-Allah (May AUah have mercy on you).' And he should respond to them by saying ' Y a h d e e h Allah wa yuflaha bZlakum (May Allah guide you and rectify your condition)."'255 This action reflects a good attitude and good manners towards AUah (s) by praising Him in a situation where one is enjoined to give thanks.

Al-Haleemi said: Sneezing wards off harm from the brain, where one's power of thought resides and from which the nervous system starts, through which a person has his senses. With soundness of the brain, all other faculties will remain sound. Thus it becomes clear that it is a great blessing, so it is appropriate to respond with praise of Allah because that is acknowledging that AUah (&) is the Creator Who has all power; it is attributing creation to Him and not to natural processes.256 Amir al-Mu'mineen 'Ali (&) demonstrated some of the etiquette of the traveller in the report that he narrated from the Messenger of AUah (s): "When the Prophet (g) wanted to travel, he would say: 'By Your help, O Allah, I prevail. By Your help I travel around, and by Your help I Amir al-Mu'mineen 'Ali ibn Abi T a b (4) demonstrated another point of the traveller's etiquette. When he set out to travel and placed his foot in the stirrnp, he said: "Bismillah (in the name of AUah)." When be had mounted the animal, he said: "Al-hamdu Lillah (praise be to Allah)." Then he said: BGlory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to rehlrn) (Quran 43: 13-14).

Then he said "Al-&mdu LilZBh (praise be to Allah)" three times and "AllZhu akbar (AUah is most Great)" three times, then: "0 Allah, there is no god but You. Verily I have wronged myself, so forgive The oath of allegiance to 'Ali, his characteristics & his way of life me, for surely no one can forgive sins except You." Then he smiled. It was said to him: "Why are you smiling, 0 Amir al-Mu'mineen?" He said: "I saw the Prophet (g) doing what I have done and saying what I have said, then he smiled. We said: 'Why are you smiling, 0 Prophet of Allah?' He said: 'I am amazed by a person who says, 'there is no god but You, verily I have wronged myself, so forgive me, for surely no one can forgive sins except You', knowing that no one forgives sin except ~ i m . " ' ~ ~ ~ It was narrated that Ibn A'had said: "Ali ibn Abi T%b (&) said to me: '0 Ibn A'bad, do you know what the right of food is? I said: 'What is its right, 0 'Ali ibn Abi Taib?' He said: 'You should say: In the name of Allah, 0 AUah, bless us in that which You have provided for us.' He said: 'Do you know how to give thanks for it when you have finished?' I said: 'How should I give thanks for it?' He said: 'By saying: Praise be to Allah, Who has fed us and given us to drink."'259 When 'Ah saw the new moon, he would say: "0 Allah, I ask you for the good of this month and its support, help, blessings, provision, light, purity and guidance.

I seek refuge in You from its evil, and the evil of what is in it, and the evil of what comes after it,n260 He used to say when prostrating: "0 Lord, I have wronged myself, so forgive me."261 Between the two prostrations, he would say: "0 Allah, forgive me, have mercy on me, support me and grant me provision."262 He taught the people to recite this supplication when entering the marketplace: ''In the name of Allah, the Most Gracious, the Most Merciful. I put my trust in Allah, and there is no power and no strength except in Allah. 0 Allah, I seek refuge in Yon from a false oath and a losing deal, and from the evil of what is in this market."263 He used to say: "There are no words dearer to Allah (B) than a person's saying: '0 Allah, there is no god but You. 0 Allah, I 'Ali ibn Abi Tilib do not worship anyone but You. 0 Allah, I do not associate anything with You. 0 Allah, I have wronged myself, so forgive me my sins, for no one forgives sins but Y ~ u . " ' ~ ~ ~ He also used to say: "0 Allah, make us steadfast in adhering to justice and fairness and what is right; make us adhere to the Book, guided and guiding others, content and making others content, not going astray or leading others astray."265 Another of 'Ali's supplications was: "0 Allah, I ask you by Your mercy that encompasses all things, by Your might that overwhelms all things, by Your glory that prevails over all things, by Your sovereignty that encompasses all things, by Your power that nothing can resist, by Your light that illuminates all things, by Your knowledge that encompasses all things, by Your name that prevails over all things, and by Your eternal countenance that remains after all things have perished. 0 Allah, 0 Most Gracious, 0 Most Merciful, forgive me my sins that incur Your wrath and the sins that generate regret. Forgive me the sins that keep away blessings, and forgive me the sins that change blessings into their opposite. Forgive me the sins that bring down calamity and cause enemies to prevail. Forgive me the sins that cause rain to be withheld and supplications to be rejected.

Forgive me the sins that would doom me to hell."266 This supplication demonstrates Ali's sense of needing his Lord and dso his fear of his sin; it shows us how we should deal with the beautiFul names of Allah (&) and call upon Him by them. This supplication also sheds light on the true sense of servitude to AUah (g) that was felt by Amir al-Mu'mineen 'Ali ibn Abi T%b (&). It is also narrated that 'Ali (&) said: "The Messenger of Allah (B) taught me these words and told me that if any calamity or hardship befell me, I should say them: 'There is no god hut Allah, the Forbearing, the Most Generous. Glory be to Him. Blessed be Allah, the Lord of the Mighty Throne. Praise be to Allah, the Lord of ihe Abdnllah ibn Ja'far used to prompt the dying person to The oath of allegiance to 'Ali, his characteristics & his way of life say these words, recite them over one who was sick with a fever, and teach them to his daughter, who was living away from home.268 These are some of the characteristics that were the fruit of his tawhid, his faith in Allah and his preparations to meet Allah (&).

As we cover the events of his Life, the reader will notice many of his attributes, including courage, forbearance and eloquence. 2.9. The ultimate reference points for the government of Amir al-Mu'mineen 'Ali ibn Abi Tglib (&) The ultimate reference points for the government of A& dMu'mineen 'Ali ibn Abi Tilib (&) were the Book of Allah (g) and the Sunnah of His Messenger (&), following the example of the two shaykhs Ahu Bakr and 'umar~(may Allah be pleased with them). 2.9.1. The Book of Allah (&) Allah (s) says: dSurely, We have sent down to you [O Muhammad] the Book [this Quran] in truth that you might judge between men by that which Allah has shown you [i.e. has taught you through Divine Revelation], so be not a pleader for the treacherous) (Quran 4: 105). The Book of Allah contains all Shariah rnlings that have to do with worldly affairs. The noble Quran also tells the Muslims everything they need to know of the foundations on which their state is to be established. Amir al-Mn'mineen 'Ali ihn Abi Tilib (&>) said: "Adhere to your religion, follow the guidance of your Prophet, follow his Snnnah and try to find an answer in the Qnr'an about whatever you are uncertain of.

Whatever the Quran approves, adhere to it, and whatever it disapproves of, turn away from it."269 'Ali ibn Abi Ttlib 2.9.2. The Sunnah The Islamic constitntion is derived from the Sunnah, from which it is possible to find out the proper way of implementing and executing the rulings of the noble ~ u r ' a n . ~ ~ ' Amir al-Mu'mineen 'Ali ibn Abi Titlib (&) said: "Follow the guidance of your Prophet (@),for it is the best of guidance, and follow his way, for it is the best of ways."2" 2.9.3. Following the example of the Rightly Guided Caliphs The Messenger of Allah (g) said: "Follow the example of those who come after me, Abu Bakr and mar."^^^ Arnir alMu'mineen 'Ali ibn Ahi Titlib (&) said concerning Ahu Bakr and 'Umar (&): "By the One Who causes the seed to split and sprout and the One Who created the soul, no one loves them but a pious believer, and no one hates them but an immoral evildoer. They accompanied the Messenger of Allah (s) with sincerity and loyalty, enjoining what is good and forbidding what is evil, and they never did anything contrruy to what the Messenger of Allah (@) wanted to do. The Messenger of Allah (g) never regarded anyone else's advice as equal to theirs, and he never loved anyone else as he loved them. When the Messenger of Allah (g) died, he was pleased with them; and when they died, the believers were pleased with them." He continued speaking until he said concerning Abu Bakr (4): "He was the best of those who remained; he was more merciful than anyone else, more kind, more pious and senior in terms of age and Islam.

He led us as the Messenger of Allah (g) had led us until he died like that, then 'Umar was appointed in charge after him ... He conducted affairs according to the way of the Prophet (g) and his companion (Abu Bakr), following in their footsteps as the camel calf follows its mother ... Who do you know who is like them? May Allah The oath of allegiance to Xli, his characteristics & his way of life (B) have mercy on them, and may Allah (&)help us to follow their path. No one can attain what they attained except by following in their footsteps and loving them. So whoever loves me, let him love them.

Whoever does not love them hates me, and I have nothing to do with him."273 'Ali defended the actions of 'Uthmin ibn 'Affgn, saying: "0 people, do not go to extremes (in criticising) 'Uthmin, and do not say anything but good about him. For by Allah (B), he did not do what be did (to the mushafs) except on the basis of the agreement of us all -meaning the Companions. If I were in his position, I would have done the same as he did."274 He also used to say: "I would not undo a knot that 'Umar tied."275 2.10. The right of the Ummah to keep watch on its rulers The Ummah has the right to keep watch on its rulers and set them straight. Allah (&) says: 4Let there arise out of you a group of people inviting to all that is good @slam], enjoining al-Ma'roof [i.e. Islamic Monotheism and all that Islam orders one to do] and forbidding al-Munkar [polytheism and disbelief and all that Islam has forbidden].

And it is they who are the successful.8 (Quran 3: 104) The first thing that Amir alMu'mineen 'Ali (4) said after he was appointed was: "No one has any right to this matter (the position of leader) except the one you appoint, and I cannot decide any matter without your This is similar to what Abu Bakr (&) said when he was appointed: "If I do well, then help me, and if I do wrong, then set me straight."277 'Umar said something like it: '"The dearest of people to me is the one who points out my mistakes to me.,,278 c Umar also said: "I am afraid that I may do wrong and no one 'Ali ibn Abi Trilib will stop me for fear of me."z79 'Utbmin said something with the same meaning: "If you find in the Book of Allah (B) that you should put my leg in chains, then put my leg in chains."z80 This is how the caliphs acted in the era of the Rightly Guided Caliphs. They submitted to the right of the Ummah to watch over the rulers, and no one objected, which indicates that there was agreement on this.28' The consensus of the Companions - as rulers and subjects - at the time of the Rightly Guided Caliphs can only mean one thing, which is a sound understanding of the Quran and the proper way of acting upon the Snnnah. They were there at the time when the Book was being revealed, and they witnessed the way that the Prophet (a) told the people to live in accordance with the Quran. They are the ones who best understood the spirit of this religion, were most knowledgeable about the aims of Shariah and were most able to distinguish between truth and falsehood. It is most unlikely - rather it is impossible -that they would agree on falsehood, because the Prophet (g) -, said: "My Ummah will never unite on misguidance."282 Hence their consensus is regarded as evidence to which attention must be paid and that should be included in the sources of the Islamic constitution. The consensus of the Ummah may be on the understanding of a text, or they may agree on an analogy, and that becomes evidence.283 During his caliphate, Amir al-Mu'mineen 'Ali encouraged the people to enjoin what is good and forbid what is evil.

One day he gave a speech in which he praised and glorified Allah, then he said: "0 people, what destroyed those before you was that they committed sins, and the devoted scholars and rabbis did not stop them, thus they were seized by punishment. So enjoin what is good and forbid what is evil before there befalls you the like of what befell them, and remember that enjoining what is good and forbidding what is evil does not stop provision and does not bring one closer to death."284 The oath of allegiance to 'Ali, his characteristics & his way of Z@e 2.11. Consultation One of the principles of the Islamic state is the obligation of the leaders and rulers to consult with the Muslims, listening to their views and ruling on the basis of consultation. Allah (&) says: (And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over [their faults], and ask [Allah's] forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in AUah, certainly, AUah loves those who put their trust [in Him].) (Quran 3: 159) 4And those who answer the Call of their Lord [i.e. to believe that He is the only One Lord (Allah), and to worship none but Him Alone], and perform as-Salrih [Zqrimat-as-Salcih], and who [conduct] their affairs by mutual consultation, and who spend of what We have bestowed on them.) (Quran 42: 38) Tbe verse mentions together two things: rule by consultation among the Muslims and the establishment of prayer.

This indicates that the ruling on consultation is as important as the ruling on prayer; thus consultation is a religious obligation.285 Amir d-Mu'rnineen 'Ali ibn Abi Tilib (&) was keen to adhere to the method of consultation in his dealings, actions and decisions. For example, when he received a letter from his commander Ma'qil ibn Qays arRiy&, who was in charge of fighting the Kharijite al-Khirreet ibn Rhhid, he gathered his companions and read the letter to them. He consulted them and asked for their opinions until most of them agreed on one opinion, namely: "We think that you should write to Ma'qil ibn Qays and tell him to seek out the evildoer and keep after him until he kills him or banishes him, lest be tum the people against 'Ali ibn Abi Trilib Another report narrated from Amir al-Mu'mineen 'Ali (&) tells us that he said: "Consultation is the essence of guidance. The one who bases his actions on his own opinions without consulting others is in grave danger."z87 He also said: "What a great support when you seek consultation, and what a bad preparation when you do not consult anyone."288 He said: "The view of an old man is better than what the young man sees with his own eye."z89 When Amir al-Mu'mineen 'Ali (&) sent Mil& ibn al-Hikith al-Ashtar to Egypt, he gave him this advice concerning consultation: "Do not include among your advisers any miser, because he will advise you not to be generous and will make you fear poverty. Do not include any coward, because he will weaken your resolve. Do not include anyone who is covetous, because he will try to make you accumulate things by unjust means.

Miserliness, cowardice and covetousness are different types of inclinations that are based on thinking badly of Allah (&)."290 'Ali (&) held the view that if the ruler did not have any advisers, he would not he aware of what was good and had in the way the state was run, and he would he unaware of many issues of state and ruling. He knew that consultation would enable him to find out what he did not already know, and it would remove uncertainty in all matters on which he had to make decisions. He said to al-Ashtar anNakha'i, when he appointed him as governor of Egypt: "Examine the profiles of the workers whom you appoint, and let your appointment of them be on the basis of qualification and not on the basis of favouritism or preference. Appointing people to official positions on the basis of favouritism is injustice and betrayal of Allah (s), and it causes great harm to the people. People's affairs cannot be run soundly, and neither can the affairs of governors, unless the governors choose those who are most qualified to manage the people's affairs and choose their workers to take care of matters that The oath of allegiance to 'Ali, his characteristics & his way of life they cannot handle themselves. For positions of authority, choose people who are pious, dignified, knowledgeable and kind.

Make sure that they are experienced, intelligent and modest people from righteous families, who are religiously committed and pious, because they are the noblest in attitude and more careful in protecting themselves from falling into error; they are the least greedy and are more aware of the consequences of things than others. These should be your workers and helpers."291 2.12. Justice and equality One of the aims of Islamic rule is to establish the foundations of the Islamic system, which plays a role in the establishment of Muslim society. Among the most important of these foundations are justice and equality. Amir al-Mu'mineen 'Ali (A) established justice among the people. His good qualities and his deep knowledge and understanding joined together to make him qualified to play this role in the most perfect manner, to the extent that the Messenger (@$, because of his confidence in hiill and in his abilities, sent him to Yemen as a judge.292 The Messenger of Allah (g) offered this excellent supplication for him: "0 Allah, make his tongue steadfast (in speaking the tmth) and guide his heart."293 It was natural that he should establish his rule on the basis of comprehensive justice and make that his main objective, because by means of justice the affairs of state become sound, and love and harmony prevail among the people.294 Undoubtedly, justice in the mind of Amir al-Mu'mineen 'Ali (&) was the justice of Islam, which is the main foundation on which Islamic society and Islamic rule are based.

Islam cannot exist in a society where injustice prevails and justice is not known. 'Ali ibn Abi Tilib Amir al-Mu'mineen 'Ali ibn Abi Taib (&) was exemplary in his justice; he captured hearts and dazzled minds. The view that he hied to implement was that justice was one of the most important pillars of the Rightly Guided Caliphate, a practical means of calling people to Islam and opening their hems to faith. This was the method followed by the Messenger (g), as his rule was based on total justice among people. It was narrated that Shurayh said: "When 'Ali (&) set out to . . fight MuZ2wiyah (&), he lost a shield. When the battle was over and he returned to Kufah, he found a shield in the possession of a Jewish man who was selling it in the marketplace.

He said to him: '0 Jew, this shield is my shield; I did not sell it or give it away.' The Jew said: 'It is my shield and is in my possession.' 'Ali (&) said: ' k t us go to the judge.' So they went to Shurayh, and 'Ali (&) sat beside Shurayh, while the Jew sat in front of him. Shurayh said: 'Speak, 0 Amir al-Mu'mineen.' He said: 'Yes. I say that this shield that is in the Jew's hands is my shield; I did not sell it or give it away.' Shurayh said: '0 Amiu al-Mu'mineen, give me proof.' He said: 'Yes. ~ u n b n r ? ~ ~ al-Hasan and al-Husayn will bear witness that this shield is my shield.' Shurayh said: 'The testimony of the son for the father does not count.' 'ALi (&) said: 'The testimony of a man who is one of the people of paradise does not count? I heard the Messenger of Allah (g) say: "Al-Hasan and al-Husayn will be the leaders of the rr ,296 youth among the people of paradise. The Jew said: 'The Amir al-Mn'mineen brought me to his judge, and his judge is r u h g against him? I bear witness that this is the truth; I bear witness that there is no God but Allah, and that Muhammad is the Messenger of Allah (@J, and that the shield is your shield.

You were riding on your dusky camel, heading towards Siffeen; you dropped this (shield) at night, and I picked it up.' 'Ali (&) said: 'Since you admit it, it is yours,' and he gave him a horse too. I saw him when he went out to fight the Kharijites with 'Ali at ~ a h a n v i n . " ~ ~ ~ The oath of allegiance to 'Ali, his characteristics & his way of life Another example of his justice in d i n g was narrated by alQurashi from his father, who said: "We were standing at the gate of the palace when 'Ali (4) came out to us. When he saw us, we stepped back out of respect; when he had passed, we walked behind him. While he was like that, a man called out: 'Help for the sake of Allah (;&)!' There were two men fighting. He punched one on the chest and then the other, and told them to move away from one another.

One of them said: '0 Amir al-Mu'mineen, this man bought a sheep from me, and I stipulated to him that he should not give me any faulty dirhams. He gave me a faulty dirham, so I returned it to him, and he slapped me.' 'Ali (4) said to the other one: 'What do you say?' He sajd: 'He is telling the truth, 0 Amir d-Mu'mineen.' He said: 'So give him what he stipulated.' Then he said to the one who had slapped him: 'Sit down,' and he said to the one who had been slapped: 'Settle the score.' He said: 'Or pardon, 0 Amir d - Mu'mineen?' 'Ali (&) said: 'It is up to you.' When the man left, 'Ali (&) said: '0 Muslims, grab him (the other one).' They caught him, and he was carried on a man's back as you would carry a schoolboy, and he was given fifteen lashes. 'Ali (&) said: 'This is a punishment because yon transgressed against him.' According to another report he said: 'This is the right of the ruler."'298 This report is regarded as a wonderful example of humility because Amir d-Mu'mineen 'Ali (&) came out of his house to go to the marketplace and check on the people's situation, and he himself solved their proble~ns. This is the kind of sublime behaviour that makes the presence of the rnlers felt in the real life of the people, whether that is done by the caliph or someone of lower rank. It is not essential to do it every day, but it is sufficient to make people feel that the rulers are with them to deal with their problems and to reassure people that no one is going to transgress against them or their due rights, and that they can regain their rights if they are violated. It also discourages anyone who thinks of transgressing against the people's 'Ali ibn Abi Tcilib rights.

Over and above that, it deters anyone who thinks of transgressing against the rights of Allah (g). This strong bond between the rulers and the people may be manifested in different ways, as suited to the ways of life in different eras. No one should say that what Amir al-Mu'mineen 'Ali (&) did is something that was possible in his era but is far-fetched in the time we are living in, because it does not matter how it is done. What matters are the aims and goals by means of which a happy life is guaranteed for the Muslims, and that is achieved by paying attention to the rights of Allah (%) first of all, and then the rights of the people, both general and specific. The fact that Amir al-Mu'mineen 'Ali (&) ordered that the punishment be carried out on the transgressor, even though the one who was transgressed against pardoned him, is indicative of his understanding of the goal of Islam, which is to preserve security and spread peace among the believers. Thus Islam seeks to deter those who are inclined to violate the rights of others, because they know that the punishment will be carried out on them even if their victims let them off.299 Another example of 'Ali's justice was narrated by '&im ibn Kulayb from his father, who said: "Some wealth from sfa ah an^^^ was brought to 'Ali ibn Abi T2ib (&), and he divided it into seven parts.

Within that was a loaf of bread. He divided it into seven parts, and on each share of the treasure he put a piece of bread. Then he drew lots to determine which of them would be given first."301 With regard to the principle of equality followed by Amir alMu'mineen 'Ali ibn Abi T2ib (&) in his state, it is regarded as one of the general principles that are confirmed by Islam. Allah (s) says: 4 0 mankind! We have created you from a male and a female, and made you into nations and tribes, that yon may know one another. Verily, the most honourable of you with Allah is that [believer] who has At-Taqwa [i.e. he is one of the Muttaqoon (the pious)].

Verily, Allah is All-Knowing, All-Aware.# (Quran 49: 13) The oath of allegiance to 'Ali, his characteristics & his way of life 'Ali's implementation of this principle is the best model. We have seen his keenness to divide wealth on an equal basis among the people as soon as it reached him, after deducting from it what was needed for the expenses of state. He never allowed himself to take anything from this wealth except as much as he gave to other people. He gave stipends to his opponents among the Khxijites, just as he gave to others. (That was before they shed blood and transgressed against the people.)302 He (&) .. gave to the people equally, following the example of Abu Batcr (&). He did not give precedence to a nobleman over a commoner, or to an Arab over a non-Arab.

On one occasion, he gave equal shares of food and money to two women, one of whom was Arab while the other was not. The former objected, saying: "By AUah, I am an Arab woman, and this woman is a non-Arab." 'Ali (4) replied: "By Allah, I do not see any reason to give precedence to the offspring of Ism2'eel over the offspring of Ishiiq with regard to this wealth." Similarly, when he was asked to give precedence to the noble Arabs and Quraysh over the freed slaves and non-Arabs, he said: "No, by Allah. If it were my own wealth, I would divide it equally among the people, so how about when it is the people's own wealth?"303 It was narrated that Yahya ibn Salamah said: "Ali appointed 'Amr ibn Salamah as governor of Isfahan, and he came bringing its wealth and some skins containing honey and ghee. Umm Kulthoom bint 'Ali sent word to 'Amr, asking him for ghee and honey, and he sent to her a container of honey and a container of ghee. The next day, 'Ali (&) went out and brought the wealth, honey and ghee to be divided: He counted the vessels and found two missing. He asked ' A m about them, and he did not tell him anything, but he said: 'I shall bring them for you.' 'Ali (&,)insisted that he should tell him what he had done with them, so he told him.

'Ali (&) sent word to Umm Kulthoom. He took the two vessels from her and saw that some was 'Ali ibn Abi Telib missing from them. He told the traders to estimate how much was missing from them, and it was three dirhams' worth. So he sent word to her and took it from her, then he shared out the total amount."304 It was narrated from Ahu RS', the storekeeper for 'Ali (&) who was in charge of the public treasury, that he said: "He came in one day, and his daughter had adorned herself. He saw her wearing pearls that he recognised from the public treasury. He said: 'Where did she get this from?

By Allah, I shall cut off her hand.' When I saw that he was serious, I said: 'By Allah, 0 Amir al-Mu'mineen, I adorned my niece with them. How could she obtain them if I did not give them to her?' And he fell ~ilent."~'' 2.13. Freedom Freedom was one of the basic principles of government at the time of the Rightly Guided Caliphs. This principle dictates that all freedoms should be guaranteed and protected, within the limits of Shariah and in a way that does not contradict it. Islam calls for the freedom of all people, in a comprehensive call the like of which is rarely found in history. The first call, found in a number of Qur'anic verses, is for the people to affirm the unity of AUah (B) and to direct worship to Him alone, to the exclusion of all other beings and creatures.

This call to tawhid brings freedom and independence for all people. Moreover, Islam recognises freedom in all senses and all aspects. Sometimes the call is positive, such as enjoining what is good and forbidding what is evil, and sometimes it is negative, such as refraining from forcing anyone to enter Islam. In many cases, the concept of freedom is merged with concepts of mercy, justice, consultation and equality, because each of these principles that Islam promotes cannot be sound and cannot be achieved except in the presence of freedom. During the rule of the Rightly Guided Caliphs, the principle of freedom The oath ofallegiance to 'Ali, his characteristics & his way of life contributed effectively to the spread of the religion of Islam. It facilitated the Muslim conquests and the expansion of the state's tenitory, because Islam honours human beings and guarantees their freedom in the most comprehensive manner.

The political systems that were prevalent at that time, in the Byzantine and Persian empires, were tyrannical and dictatorial systems in which power was concentrated in the hands of a few. They caused suffering and the worst degree of suppression, persecution and injustice to people, especially political opponents and religious minorities. However, in Islam at the time of the Prophet (g) and the Rightly Guided Caliphs, the general freedom that is known nowadays was known and protected.3" On a number of occasions, Amir al-Mu'mineen 'Ali ibn Abi T2ih (4) defended freedom, and he took a number of actions that supported this principle in Muslim society. One of his sayings was: 'What a bad provision for the hereafter to transgress against the people."307 This brief statement indicates that transgressing against the people in any way is not permissible in Islam, and it reminds transgressors of the punishment of Allah on the Day of Resurrection. It is known that he also said: "It is not justice to judge against the man of sound character on the basis of speculation."308 These words clearly indicate that it is not permissible to judge people on the basis of mere speculation and doubts; rather it should be on the basis of certainty that is founded on irrefutable evidence, and the best of this evidence is that which the Shariah stipulates. Thus the principle that was established by modem criminal laws. that the accused is considered innocent until proven otherwise, was known to Islam a long time ago.3o9 The principle of freedom was manifested in the most brilliant way during the time of 'Ali (A).

Despite exceptional circumstances (tribulation, conspiracies and wars) that could have justified restrictions on people's freedom of movement and residence, or what 'Ali ibn Abi Tdlib is known nowadays as martial law, 'Ali (&) did not limit the freedom of anyone, whether they were his followers or his opponents. He did not force anyone to stay in the area under his authority or to leave that area. He did not force anyone to go out with him to fight his enemies, and he did not even prevent anyone from joining ~ u ' 2 w i ~ a h . ~ ~ ~ He did not limit the freedom of the companions of Abdullah ibn Mas'ood, 'Ubaydah as-Salm2ni and arRabee' ibn Khaytham, and he did not force them to go out with him to fight the people of Syria when they refused to do so; rather he allowed them to go and guard one of the border regions as they wished."' When the Kharijites rebelled against him after the battle of Siffeen because of the issue of arbitration, he did not force any of them to stay under his authority or to leave. On the contrary, he instructed his officials not to intercept them as long as they did not cause any mischief or violate the rights of the people.31z He said to them: "We grant you three things; we will not prevent you from praying in this mosque, we will not withhold your share of this fay' (booty) as long as you are with us, and we will not fight you unless you fight us."313 3. 'Ali's life in society and his attention to enjoining what is good and forbidding what is evil 3.1. His call to tawhid and combating shirk The life of Amir al-Mu'mineen 'Ali ibn Abi T2ib (&) was filled with the call to affirm the Oneness of Allah; teaching the people the meaning of faith and of relying on, trusting in and fearing Allah; teaching the people about Him (&) through His beautiful names and sublime attributes; and combating polytheism of all kinds.

He was The oath of allegiance to 'Ali, his characteristics & his way of life always teaching and educating people about the call of tawhid and fighting polytheism, as manifested in the following ways: 3.1.1. No one should place his hopes in anyone except his Lord, and he should never fear anything except his sin These are among the best, most eloquent and most perfect of words, for hope is connected to something good, and fear is connected to something bad. Evil only befalls a person because of his sins, as AUah (&) says: ( ~ n d whatever of misfortnne befalls yon, it is because of what your hands have earned. And He pardons much) (Quran 42: 30). The one who has hope seeks to attajn good and ward off evil. No one brings blessings except AUah (&), and no one wards off calamity except AUah (&).

(And if Allah touches you with harm, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favour.) (Quran 10: 107) (Whatever of mercy [i.e. of good], Allah may grant to mankind, none can withhold it; and whatever He may withhold, none can grant it thereafter.# (Quran 35: 2) Hope is based on trnst in Allah (s), and the one who puts his trust in Allah (&) is seeking what he hopes for in terms of obtaining benefits and warding off hanil. Trust can only be put in Allah (&), as He says: (If Allah helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you? And in AUah [Alone] let believers put their trust.) (Quran 3: 160) (Would that they were contented with what Allah and His Messenger gave them and had said: 'Allah is Sufficient for us. Allah will give us of His Bounty, and so will His Messenger [from dms]. We implore Allah [to enrich US].'~ (Quran 9: 59) 'Ali ibn Abi Tilib $Those [i.e. believers] unto whom the people [hypocrites] said, 'Verily, the people [pagans] have gathered against you [a great army], therefore, fear them.' But it [only] increased them in Faith, and they said: 'Allah [Alone] is Sufficient for us, and He is the Best Disposer of affairs [for ns].'B (Quran 3: 173) So they say: Allah (&) is sufficient for us, meaning that He is sufficient to ward off calamity. They are commanded to say: Allah (&) is sufficient to bring us blessings, and He is sufficient for His slave, to protect against evil and help him to attain good. 41s Allah not sufficient for His slave?# (Quran 39: 36) Whoever put his w s t and hope in anyone other than Allah (&$) will be let down and deprived of help. $The likeness of those who (ake [false deities as] Awliyu' [protectors, helpers] other than Allah is the likeness of a spider who builds [for itselfl a house; but verily, the frailest [weakest] of houses is the spider's house.# (Quran 29: 41) $And they have a e n [for worship] &huh [gods] besides Allah, that they might give them honour, power and glory [and also protect them from Allah's punishment].

Nay, but they [the so-called gods] will deny their worship of them, and become opponents to them [on the Day of Resurrection].# (Qnr'an 19: 81-82) B ~ n d whoever assigns partners to Allah, it is as if he had fallen from the sky, and the birds had snatched him, or the wind had thrown him to a far off place.# (Quran 22: 31) dSet not up with Allah any other il2h [god], [0 man]! F i s verse is addressed to Prophet Muhammad, but its implication is general to all mankind], or you will sit down reproved, forsaken [in the hellfire].# (Quran 17: 22) (You worship besides Allah only idols, and you only invent falsehood. Verily, those whom you worship besides Allah have no The oath ofallegiance to 'Ali, his characteristics & his way oflife power to give you provision, so seek your provision from Allah [Alone], and worship Him [Alone], and be grateful to Him. To Him [Alone] you will be brought back.) (Quran 29: 17) Whoever strives for the sake of anything other than Allah (&), hoping to benefit from that for which he is striving, is a loser. Allah (B) says: BAS for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until be comes up to it, he finds it to be nothing; but he finds Allah with him, Who will pay him his due bell].

And Allah is Swift in taking account.) (Quran 24: 39) 4The parable of those who disbelieved in their Lord is that their works are as ashes, on which the wind blows furiously on a stormy day; they shall not be able to get aught of what they have earned.) (Quran 14: 18) (And We shall turn to whatever deeds they [disbelievers, polytheists, sinners] did, and We shall make such deeds as scattered floating particles of dust.) (Quran 25: 23) 4Everything will perish save His Face.% (Quran 28: 88) As it was said in the commentary on these verses: All action is in vain except that by means of which His countenance is sought. When anyone strives for anything but Allah (&) and puts his hope in that, this effort is in vain. The one who is hoping sometimes seeks by means of his actions the pleasure of the one in whom he has placed his hope, and sometimes he relies on him in his heart and tnrns to him and asks him for help to achieve it; that is a kind of worship of him and a kind of seeking his help, and Allah (s) says: dYou [Alone] we worship, and You [Alone] we ask for help [for each and everything].) (Quran 1: 5) (SO worship Him [O Muhammad] and put your trust in Him.) (Quran 11: 123) 'Ali ibn Abi Tcilib (iSay: 'He is my Lord! Lri il2ha ill6 Huwa [none has the right to be worshipped but He]! In Him is my trust, and to Him will be my return with repentance.'b (Quran 13: 30) To explain further: Whatever good a person attains is from Allah, and whatever misfortunes are warded off from him or he is granted relief from, it is Allah Who prevented it, and it is AUah Who granted him relief. Whatever actions or means led to that were created by Him.

AUah is the Creator of all means, whether the means are the action of a living being done by choice and intentionally, as Allah may create the cause by the action of the angels, jinn, humans or animals, or by the actions of inanimate objects because of what Allah (&) has created in them of nature or inclinations, or by means of forces that are under His control, such as wind, water and so on. Allah (s) is the Creator of all that, and there is no power and no strength except in ~ i r n . ~ ' ~ Whatever He wills happens, and whatever He does not will does not happen. All hope and trust must be placed in the Lord, and all supplication must be directed to Him. EHe wills something and makes it easy, it will happen and will be easy, even if people do not want it. But if He does not will it and does not make it easy, it will not happen, even if people want it.315 These are some of the meanings of the words of Arnir al-Mu'mineen: "No one should place his hopes in anyone except his ~ o r d . " ~ ' ~ As for his words, "And he should never fear anything except his sin,>317 , Allah (s) says: #But whenever good came to them, they said: 'Ours is this.' And if evil afflicted them, they ascribed it to evil omens connected with Moosa [Moses] and those with him), (Qnr'an 7: 131).

So Allah (&) tells us that good fortune comes from Him, and He blesses people with it, hut misfortune only befalls them because of their sin. Hence Allah (g) says: (And Allah would not punish them while you [Muhammad] are amongst them, nor will He punish them while they seek [Allah's] forgiveness.) (Quran 8: 33) The oath of allegiance to 'Ali, his characteristics & his way of l$e He is telling us that He does not punish the one who asks for forgiveness, because asking for forgiveness erases the sin that is the cause of punishment. Thus punishment is warded off, as the Prophet (s) told us: "Whoever persists in asking for forgiveness, Allah (&) will grant him relief from every wony and a way out from every hardship, and He (g) will grant him provision from (sources) he could never imagine."318 AUah ($g) says: B[Saying] worship none hut Allah. Verily, I [Muhammad] am unto you from Him a wamer and a bringer of glad tidings. And [commanding you]: 'Seek the forgiveness of your Lord, and hun to Him in repentance, that Hemay grant you good enjoyment, for a term appointed, and bestow His abounding grace to every owner of grace [i.e. the one who helps and serves the needy and deserving, physically and with his wealth, and even with good words1.b (Quran 11: 2-3) Here Allah (s) tells us that the one who affinns His Oneness and seeks His forgiveness will be granted good enjoyment for a term appointed, and whoever does good after that will receive His abounding grace. According to the hadith, Satan said: "I cause doom to people by means of sins, and they cause my doom by means of Lci ikiha illa Allih (saying that none has the right to be worshipped but Allah) and asking for forgiveness.319 When I saw that, I tried to misguide them on the basis of whims and desires, so that they would sin and not repent, because they think that they are doing well."320 'Umar ibn 'Abdnl-'Azeez said: "There is no calamity that occurred except because of sin, and there is no calamity that was relieved except because of repentance." Hence AUah (s) says: (Those [i.e. believers] unto whom the people [hypocrites] said, 'Verily, the people [pagans] have gathered against you [a great army], therefore, fear them.' But it [only] increased them in Faith, and they said: 'Allah [Alone] is Sufficient for us, and He is the Best 'Ali ibn Abi Tilib Disposer of affairs [for us].' So they returned with grace and bounty from Allah.

No harm touched them; and they followed the good Pleasure of Allah. And Allah is the Owner of great bounty. It is only Satan that suggests to you the fear of his Awliy? [supporters and friends (polytheists, disbelievers in the Oneness of Allah and in His Messenger, Muhammad)]; so fear them not, but fear Me, if you are [true] believers.) (Quran 3: 173.175) So AUah ( g ) told the believers not to fear the friends of Satan, and He commanded them to fear Him. Fear of Him dictates doing that which He enjoins, refraining from doing that which He forbids, and asking Him for forgiveness for sins. Then calamity will be warded off, and victory against enemies will be granted. Hence Amir al-Mu'mineen 'Ali (&) said: "No one should fear anything but his sin.,>3Zl I£ someone gains power over him, it is only because of his sins, so let him fear Allah (&) and repent from the sins that caused whatever befell him.322 AS it says in the report: "Allah (s) says: 'I am Allah, the King of Kings; the hearts and forelocks of the kings are in My hand.

Whoever obeys Me, I will make them (kings) merciful to him, and whoever disobeys Me, I will make them a source of vengeance against him. So do not be distracted by reviling kings. Obey Me, and I will soften their hearts towards 3.1.2. Amir al-Mu'mineen taught the people the names and attributes of Allah (%) Allah (&) says: #So know [O Muhammad] that Lni iliha illa Allah [none has the right to he worshipped but Allah], and ask forgiveness for your sin) (Quran 47: 19). The one who has more knowledge of Allah ( g ) will fear Him more, as AUah (&) says: dIt is only those who have knowledge among His slaves that fear Allah) (Quran 35: 28). So the noble Quran states that knowledge of the beautiful names and sublime attributes of Allah is one of the greatest The oath of allegiance to 'Ali, his characteristics & his way o f life means of increasing and strengthening faith and making it steadfast.

Knowledge of Allah (B) includes the three types of tawhid: the tawhid of His Lordship, the tawhid of directing acts of worship to Him alone, and the tawhid of His names and attributes. These three types are the essence, foundation and aim of faith. The more one knows the names and attributes of AUah (s), the more one's faith grows and increases in certainty.324 AUah (B) says: (And [all] the Most Beautiful Names belong to Allah, so call on Him by them, and leave the company of those who belie or deny [or utter impious speech against] His Names. They will be requited for what they used to do) (Quran 7: 180). (Say [O Muhammad]: 'Invoke Allah [or invoke the Most Gracious (Allah)], by whatever name you invoke Him [it is the same], for to Him belong the Best Names') (Quran 17: 110). And it is proven in Bukhari and Muslim that the Prophet (@J said: "Allah has ninety-nine names, one hundred less one.

Whoever learns them by heart will enter paradise."325h other words, whoever memorises them, understands their meanings, believes in them and worships Allah (g) with them will enter paradise, and no one will enter paradise except the believers.326 Because of the importance of this knowledge, Amir d - Mu'mineen 'Ali (&) said: "0 seeker of knowledge, there are three signs of the knowledgeable person: knowledge of Allah, knowledge of what AUah loves, and knowledge of what Allah hates."327 He also said, describing Allah (&): "He has knowledge of every place, of every moment in time. He did not create things from raw material; neither did He create things from something that already existed. Rather He created what He created in a perfect manner and gave it shape and shaped it perfectly. He is One in His supremacy, and nothing is beyond His control. He does not benefit from acts of obedience on the part of His creation. He responds quickly to those who call upon Him.

The angels in heaven and on earth obey Him. His knowledge of those who are long dead is l i e His knowledge of those 'Ali ibn Abi T&b who are still living. His knowledge of what is in the highest heaven is like his knowledge of what is in the deepest earth. His knowledge encompasses all things, and He does not become confused by the multitude of voices and languages. He is the Al-Seeing Controller, the Knower of all things, the Ever Living, Self Sustaining. Glory be to Him, and exalted be He far above his athibutes being likened to human attributes."328 A Jew came to Ax~lir al-Mu'nlineen 'ALi ibn Abi TSib (&) and asked him: "When did our Lord come into existence?" 'Ali's face changed, and he said: "Are you saying that He did not exist, then He existed?

He existed before anything existed, and His existence has no comparison. He exists with no beginning and no end. AU things will end, but He is eternal, and He is the ultimate goal." The Jewish man became ~ u s l i m . ~ ' ~ Among the reports that Amir alMu'mineen 'Ali (&) narrated from the Messenger of Allah (gJ concerning the attributes of Allah (g) was the report that the Messenger of Allah (g) said: "Allah is kind and loves kindness, and He gives for kindness that which He does not give for harshness."330 Knowing the names and attributes of AUah (B), pondering their meanings and believing in them generates love of Allah (g) and veneration of Him. This, in turn, motivates one to heed His commands and prohibitions, to tum to Him in times of calamity, to ask of Him in times of need, to seek His help in times of hardship, and to perfonn other kinds of worship that are rooted in the heart."' 3.1.3. Amir al-Mu'mineen 'Ali ibn Abi TSlib (&) taught the people about the blessings of Allah (B) for which they should give thanks Amir al-Mu'mineen 'Ali ibn Ahi Tsib (A) said, reminding the people of Allah and His blessings to His slaves: "I exhort you, 0 slaves of Allah, to fear AUah (&) Who set out parables for you, set a 41 0 The oath of allegiance to 'Ali, his characteristics & his way oflife time for you on earth, gave you hearing to understand what you need to understand, gave you sight to see the things around you, and gave you hearts and minds to understand things, in a body to which He gave shape and function. For Allah (s) did not create you in vain, and He did not forsake you; rather He honoured you with a great deal of blessings and granted you a great deal from His generosity.

He has encompassed you with His knowledge and has promised you reward for times of ease and hardship. So fear Allah, 0 slaves of Allah (&), and strive hard in seeking Him. Hasten to do good deeds before death, the destroyer of pleasures, approaches."332 Amir al-Mu'mineen 'Ali ibn Abi T2ih (&) used to urge the people to draw close to Allah (B) by giving thanks for the blessings that they had, and he used to warn them against being content with that and feeling secure with it. He encouraged them to seek what is with Allah (B) of more blessings by giving thanks for blessings. as he said: "If you are blessed with a time of ease, then give thanks to Allah and combine that with fear of Him. If hardship befalls you, remember Allah and combine that with hope in Him, for Allah grants to the Muslims a goodly reward, but He gives more to those who give thanks."333 Amir al-Mu'rnineen 'Ali ibn Abi Taib (4) called the people to evaluate themselves, and he said: "The one who knows himself knows his ~ o r d . " ~ ~ ~ Allah (%) says: (And also in your ownselves.

Will you not then see?) (Qur'm 51: 21) 3.1.4. Keenness of Amir al-Mu'mineen 'Ali ibn Abi Tiilib to erase the traces of jwiyyah 'Ali ibn Abi Taib (&) said: "The Messenger of Allah (@,) was at a funeral, and he said: 'Which of you will go to o ad in ah^^^ and not leave any idol without breaking it, or any grave without levelling it, or any image without erasing it?' 'Ali (&) ,. said: 'I will, 0 Messenger of Allah.' Then the Messenger of Allah (g) said: 'Go.' 'Ali ibn Abi Tcilib 41 1 So he set out, then he came back and said: '0 Messenger of Allah, I did not leave any idol but I broke it, and I did not leave any grave but I levelled it, and I did not leave any image but I erased it.' The Messenger of Allah a) said: 'Whoever goes back to any of these things has disbelieved in that which was revealed to Muhammad (%.,,,,336 When he became caliph, 'Ali (&) sent Abu d-Hayij d-Asadi and said to him: "I am sending you on the same mission as the Messenger of Allah (g) sent me. Do not leave any image without destroying it, or any raised grave without levelling it."337 He told him that images should be erased and that the graves should be level with the ground, with no raised features. Arnir al-Mu'mineen 'Ali (&) would often go to the graveyard to visit it and to seek a lesson therefrom. He looked out over the graveyard and said: "0 people of the graves, tell us your news. As for our news, the women have gotten married, the wealth has been divided, and the houses are inhabited by people other than you." Then he said: "If they could speak, they would say: 'We do not think there is anything better than piety."'338 Amir al-Mu'mineen 'Ali (&) used to strive hard to purify his tawhid, and he blocked by all means any practices that might lead to idolatry.

Hence he warned against taking graves as places of worship, because of the trouble that might cause to the occupants of the graves and because it is a means that leads to worship of the dead. He said: 'The most evil of people are those who take graves as places of By his words and actions, he was following the words of the Messenger of Allah (g): "The wrath of AUah is very great against people who took the graves of their Prophets as places of There are other sound hadiths about this topic, too. It is essential to note that the purpose of visiting the graves is to achieve two things, as is clear from the Prophet's teachings: one is to The oath of allegiance to 'Ali, his characteristics & his way of life seek a lesson from death, and the other is to pray for the deceased and to ask for mercy for them. There is nothing in any of these reports to indicate that the visitor should go to the grave for the purpose of seeking to have his needs met. Going to the grave in order to benefit from it is contrary to the teaching of the Prophet (g), and it is contraq to the etiquette of visiting the graves, as stated by the scholars.341 Ibn alL'Arabi made a list of the aims of travel, and this included travelling to see one's brothers to check on their situation. After mentioning the virtue of the one who visits a brother for the sake of Allah (&), he said: "This applies if he is alive.

If he is dead, it is permissible to visit his grave too, and to pray for mercy for him, so that the deceased may benefit from the living. But he should not seek to benefit from the deceased, because this is an innovation."342 In fact, going to graves in the hopes of having one's needs met is exactly like what the Prophet (g) warned his Companions against when they asked him to make them a tree that would bring blessings. According to the hadith of Abu W2qid al-Laythi, when the Messenger of Allah (g) set out for Hunayn, he passed by a tree of the idol-worshippers that was called Dh2t AnwLif, on which they would hang their weapons (for blessing). They said: "0 Messenger of Allah (@), make for us a Dh2t Anwit like they have." The Prophet (g) said: "Glory to Allah! This is just like what was said to Moosa, 'Make us a god like they have.' By the One in Whose hand is my soul, you will follow the way of those who came before In 'Iddat al-Mureed, Shaykh az-Zarooq quotes the hadich mentioned above and says: "According to the scholars, it is not permissible to venerate a place, tree, building or anything else that has a basis in the beliefs of pre-Islamic ignorance, in hope of being healed or having one's needs met."344 Then he said: ''In the hadith, there is evidence that everything that perpetuates or has an origin in 'Ali ibn Abi Tilib 41 3 pre-Islamic idol worship, such as wood, iron, stone, structures and so on, is forbidden if it cannot be put to any mundane Undoubtedly, veneration of graves has its origin in the worship from the time of spritual darkness before Islam; in fact it is the root thereof. Nothing is more indicative of that than the fact that the most famous of the idols that they worshipped instead of Allah (&) were al-Lit and Manit.

These were the names of righteous men, but after they died, the people exaggerated in their veneration of them until they began to worship them instead of Allah (&).346 Here the hadith of the Prophet (g) and the actions of 'ALi (&) played a critical role in protecting the concept of tawhid. It becomes clear to us that what some ignorant Muslims do, such as venerating graves, circumambulating them, and becoming attached to their occupants, is something harim that is contrary to the commands of Allah (&) and the attitude and actions of Amir al-Mu'mineen. The devoted scholars who put their hope in Allah (B) and the Last Day must follow the example of the Prophet (g), as Amir al-Mu'mineen 'Ali (&) did. They must strive to teach the people to worship the Lord alone and make their hearts attached to Allah (s), the One, the Subduer. They must conquer, with wisdom and beautiful preaching, the obstacles that bar the way to Allah. 3.1.4.a. The prescribed manner of visiting graves There is a prescribed manner of visiting graves, but many people are unaware of it.

This is due to the prevalence of innovations and myths in the Muslim world and the lack of guidance from scholars and callers to Islam concerning the prescribed manner of visiting graves and what should he said when visiting them. The aims are to he reminded of death, the true status of man and what his end will be, and to remember that there will come a day when this place, which he is visiting today, will be his resting place. This will help to make the people steadfast in obeying Allah (&), and it will 41 4 The oath ofallegiance to 'Ali, his characteristics & his way of life encourage them to push themselves to worship Allah (s), especially if they are lazy and unwilling to worship. Greeting the dead, and praying for mercy and forgiveness for them, is also prescribed. Among the evidence concerning that is the hadith of 'kishah (I&,), who said: "The Messenger of Allah (g) used to go out at the endof the night to Baqee' Cemetery and say: 'Peace be upon you, 0 abode of believing people, and we - if Allah wills - will join yon. 0 Allah (%), forgive the people of Baqee' Cemetery."' According to another report from her (@), Jibreel came to the Prophet (SJ and told him that Allah was c o k d i n g him to pray for forgiveness for the people of Baqee' Cemetery. '2ishah (I&) said: "What should I say to them, 0 Messenger of Allah (g)?" ~e said: "Say: 'Peace be upon the people of these abodes, believers and Muslims.

May AUah have mercy on those of us who have gone on before and those who come later, and we will - if Allah wills - join you. r 1,347 3.1.4.b. The beginning of celebrations of visits to tombs It is said that the first ones to introduce the celebration of annual visits to tombs were the Fatimids in the fourth century AH. Al-Maqreezi Alpnad ibn 'Ali said: "They had six birthdays: the birthday of the Prophet (g); the birthdays of 'Ali ihn Abi Tsib, alHasan, al-Husayn and Fztimah (may Allah be pleased with them), and the birthday of the caliph. They used to offer sacrifices of camels, cattle and sheep at the tomb of a l - ~ n s a ~ n . " ~ ~ ~ Before this time, during the first three centuries, the Muslims did not build tombs or hold celebrations around them. In fact, most of the Companions (may Allah he pleased with them) were buried outside Baqee' Cemetery, in Egypt, Syria and Iraq, and the locations of their graves are not even known.

In cases where the grave is said to he known, the historians and writers of biographies differed concerning it. How could their burial places be unknown to the writers of their biographies when they were righteous scholars and 'Ali ibn Abi Trilib 41 5 beacons of guidance, individuals who canied the banner of Islam, knowledge, jihad and worship? If it had been the custom to build up tombs at the time of the Companions and the Tibi'oon, then their locations could not have been hidden. They would have been known at that time and in later times, and the historians would not have differed as to whether a specific grave was that of a certain Companion or not. The fact that people after the earliest generations performed these actions does not give them any legitimacy at all. How could it, when the Prophet (g) had forbidden taking his grave as a place of gathering?

Those who do that are in fact doing exactly what the Prophet (&) forbade, quoting their own actions and the actions of their shaykhs as evidence and giving that precedence over the teaching of the Messenger of Allah (gg) and his Companions. But Allah (&) says: 40 you who believe! Do not put [yourselves] forward before Allah and His Messenger.), (Quran 49: 1) (And let those who oppose the Messenger's [Muhammad] commandment [i.e., his Sunnah - legal ways, orders, acts of worship, statement, etc.] [among the sects] beware lest some Fitnah [disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.] befall them or a painful torment be inflicted on them.), (Quran 24: 63) 3.1.4.c. Connection between shrines and backwardness and ignorance Placing importance on building domes and tombs is contrary to the command of the Messenger of Allah (s) to level them, as Amir al-Mu'mineen 'Ali ibn Abi T2ib (&) explained to us. The people used their talents to decorate them with bright colours; they were adorned with sik covers like the covers of the Ka'bah and were guarded with splendid gates. There were heavy iron boxes to collect money from visitors, who paid for vows made to the occupants of the tombs so that their needs might he met and their hopes fulfilled. 41 6 The oath of allegiance to 'Ali, his characteristics & his way of life Some people prospered from serving and guarding tombs, and these people narrated stories of miracles, as well as warnings of bad consequences for anyone who shed doubts on the soundness of what was taking place.

It is well known that venerating tombs in this manner is something that did not flourish until the Muslims became backward and grew weak, in the eras of intellectual decline and stagnation. By then, the light of Muhammad's (@) message, which in its first forty years had managed to spread from Persia to Morocco and had called for the building of a noble civilisation, had tumed into apathy, idleness, laziness and pinning hopes on illusions. The Muslims Limited their efforts to practices that our righteous predecessors, who filled this world with knowledge and righteous deeds, would not even discuss or pay any attention to. Does it not behoove us to ask ourselves: at the time of the Companions, did they do anything of that nature to the grave of the Messenger of Allah (g), which is the best grave on the face of the earth. or to any of their graves, when they are the best of the Ummah? Did anything like that happen even at the time of the imams whose example is to be followed, such as M m ash-Shsa'i, Abu Haneefah and Ahmad, may Allah have mercy on them? None of these things happened at their time.

Isn't that an indication that what is going on has no basis in Islam or in worship or in the concept of the wali (close friend of Allah)? Rather this is a manifestation of backwardness and ignorance, which was exploited by those who have an interest to achieve in the name of religion, regardless of what that interest may be. Their goals are to numb the public, to gain control of their minds and pockets, to consume their wealth and to pull them backwards. For many centuries, the Islamic nation led the world in power, kao~.!dge, civi!inyation, !egislation, morality, compassion for humanity, invention and other sublime 'Ali ibn Abi Tlilib 41 7 matters. That was how the Muslims were when they were following true Islam. Then they turned away from that and adopted misconceptions based on fatalism, idleness, apathy and attachment to metaphysical matters that have no basis in Shariah and that AUah (s) did not enjoin.

What they had of howledge and guidance was replaced by these fallacies, which were called blessings, although they were actually the exact opposite. The ones who turned away from guidance and means of guidance became the misguided and the furthest away from blessing.349 3.1.4.d. Colonialism and the establishment of tombs The Western colonialist campaigns played a role in encouraging the Muslims to follow this path so that they would be far away from the essence of Islam. The English newspaper The Times quoted the words of one of the British colonialists who encouraged innovation and myths among the Muslims: "This guarantees to keep them away from Islam. Shaykh &mad al-Baqoori said that one of the senior Orientalists told him about some of the methods of colonialism in Asia, and that it was essential to change the routes of the caravans coming from India to Baghdad through that vast area to new routes that served the interests of the colonialists. They could not find any method to make the caravans choose that new route until finally they were guided to establish tombs and shrines at short intervals along that route.

Soon the people started to transmit rnmours about the 'saints' to be found on that route and what they had seen of their miracles, whereupon this route became very popular."350 The British government paid attention to the religious situation in Egypt and was watching the communist movement in the area. One of the things that confirmed the religious commitment of the Egyptians was that three million Muslims visited the tomb of &mad al-Badawi in Tanta in one year. One of the scholars who was sent The oath of allegiance to 'Ali, his characteristics & his way of life from the AwqZ Ministry to exhort them said: "I have seen, of their actions, things that require lashes with the whip, not just verbal rebukes. If they were called to a valid religious duty, they would be reluctant to do it and would run away. It is sufficient to know about their situation that they come to the tomb mentioned to fulfil vows and offer 3.1.4.e. Are shrines a n innovation in religion?

When the Messenger of Allah (g) died, he was the dearest of creation to Allah (&) and the one who feared Allah (B) the most. The respect that the Companions had for him is no secret, and their love for him is beyond estimation. He (g) was buried in his house, and the site of his grave was known to his Companions. Although it is the best grave in this world, they did not build a shrine or structure or dome over it. Neither the Rightly Guided Caliphs nor any of his other Companions gathered at his grave to commemorate him on any particular day of the year for the purpose of remembrance and worship. Rather if they passed by his grave, they would send blessings and peace upon him, as their Lord bad enjoined them to do.

They obeyed the Prophet's commands, followed his Sunnah and guidance, and heeded his commands and prohibitions both during his life and after his death, in obedience to the words of their Lord: (And whatsoever the Messenger [Muhammad] gives you, take it; and whatsoever he forbids you, abstain [from it].) (Quran 59: 7) and (Indeed in the Messenger of Allah [Muhammad] you have a good example to follow.) (Quran 33: 21) The way of his successors is the best example of the way the Messenger of All& (s) commanded us to follow and cling f d y to. It is not narrated from any of the Muslims that these Companions (may Allah he pleased with them) gathered on a specific night of the year at his grave for remembrance and worship, hoping for his blessings, even though they were the closest of people to Allah. They 'Ali ibn Abi Trilib 41 9 were the guided group, the supporters of the truth and the troops of faith, they had more knowledge than us of what the Messenger of Allah (g) loved, and they were more keen to obey him. The high esteem in which they held the Messenger of Allah (g) and the great respect that they had for him in their hearts is no secret, and no one disputes that. This is confirmed by the Quran, and all the scholars of Islam are agreed that they honoured, loved and respected him. If this annual gathering at his grave was something that could bring people closer to Allah (&), and there was no fear that it might lead to misguidance in religion, they would have been the first to do it, but the Messenger of Allah (g) did not command them during his lifetime to do anything like that.

There is nothing in his Sunnah, no action and no approval, that could indicate that snch acts are permissible at the grave of the Prophet (@J or at the grave of any of the Companions. Years of his life went by, and neither he nor his Companions performed any acts of worship of that nature. He is the best of Allah's creation in servitude and worship of Allah (&), the most perfect in howledge of what pleases Him, the most sincere towards his Ummah and the most keen to guide them to that which benefits them. This is something that is confirmed in the Quran: @verily, there bas come unto you a Messenger [Muhammad] from amongst yourselves. It grieves him that you should receive any injury or difficulty. He [Muhammad] is anxious over you; for the believers [he is] full of pity, kind, and merciful.) (Quran 9: 128) The Prophet (g) ., forbade us to take his grave as a place of gathering.

He said: "Do not make your houses like graves, and do not make my grave a place of regular gathering; but send blessings upon me, for your blessings will reach me wherever I am."352 In other words: Do not allocate special days for visiting my grave, or special times every month or every year and so on, for public gatherings that are repeated in a regular manner snch as Eid; do not create rituals for The oath of allegiance to 'Ali, his characteristics & his way oflife it, for which you travel like hajj; and do not imitate the Jews and Christians, for they do that, and it has led them to exaggeration and going to extremes in praising the deceased, to the extent that they made the Messiah (peace be upon him) a god. The Prophet 1%) wamed his Companions against that, saying: "Do not praise me as the Christians praised the son of Maryam, for I am only His slave. Say: The slave of Allah and His ~ e s s e n ~ e r . " ~ ~ ~ If this is prohibited for the grave of the Prophet (gJ - the noblest of creation before Allah (g), the leader of the first and the last, the best of all creation, the one whose intercession is most hoped for before Allah (&) on the Day of Judgement - then what about the graves of those who are of lesser status, such as the 'saints' and the righteous? Taking their graves as places of regular gathering is a violation of this prohibition. It is like going against the Prophet's command, which Allah (B) warned about in this verse: (And let those who oppose the Messenger's [Muhammad] commandment [i.e., his Sunnah - legal ways, orders, acts of worship, statement, etc.] [among the sects] beware lest some Fimah [disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.] befall them or a painful torment be inflicted on them.) (Quran 24: 63) This is the way of the best of generations.

The one who goes against them, thinking that he is doing acts of worship and drawing close to Allah (B), is doing one of two things: either he is introducing innovation wrongfully, or he is claiming that he has surpassed them in virtue and knowledge. Imam M2lik (may Allah have mercy on him) used to say: "Whoever introduces anything to this Ummah that its early generations did not do is claiming that the Messenger of AUah (g) betrayed the religion, because Allah (&) says: (This day, I have perfected your religion for YOU.) (Quran 5: 3) So whatever was not part of the religion of Islam then cannot he part of the religion of Islam today."354 He also used to say: "And the 'Mi ibn Abi Trilib Sunnah is like Nooh's ark: whoever embarks on it will be saved, and whoever stays behind will Establishing shrines as an act of worship is something that was not done by the Messenger of Allah (g) or his Companions. He forbade that, and going against him is introducing innovations to the religion that will lead to misguidance. In every Friday sermon, the Prophet (@) gave the waming: "The best of speech is the Book of Allah (&), and the best of guidance is the guidance of Muhammad; the worst of matters are those which are newly invented, and evely innovation is going astray."356 He also (g) said: "Whoever introduces something into this matter of ours that is not part of it will have it rejected."357 Gathering the people for the purpose of worship on a specific day and on a regular basis, in a place to which they travel from all over, is only permissible in cases prescribed by Allah (s). These include the established rituals of pilgrimages in Makkah, 'Arafah, Mina and Muzdalifah; the prayers on Eid and Friday; and prayers in congregation. These are the symbols which Allah (%)enjoined to be venerated and established, and He praised those who do that, saying: #Thus it is an obligation that mankind owes to Allab.

And whosoever honours the symbols of Allah, then it is truly from the piety of the heart.) (Quran 22: 32) Introducing events and locations other than those that have been mentioned, on any day of the year, is an innovation in religion, because it is introducing acts of worship and rituals that are not prescribed by Allah (B). Among the common folk, these shrines have become like hajj; they gather at these places on a certain day of the year to offer sacrifices and perform acts of worship, and they travel for that purpose. This in and of itself is a blameworthy action, because these are general acts of worship that are good to do at all times and in all places. If a certain night or day or place is specified The oath of allegiance to 'A& his characteristics & his way of life for it, which has no basis in Islam, and it is believed that doing it at that time or in that place has a special effect in attaining blessings or raising one's status or causing deeds to be accepted or maximising the reward, then these actions, which are originally prescribed kinds of worship, turn into innovations according to scholarly consensus, because the amount of reward that is connected to actions is something that can only be known from the texts of Sbaria. This has led to a great deal of conuption in the beliefs of the common folk about the occupants of the graves over which domes have been built, contrary to the prohibition of the Messenger of Allah (B), Some believe that they have the power to cause harm, bring benefit and meet needs, so they seek to draw close to them by visiting the shrine on a certain day of the year and offering a sacrifice there. The idea was propagated that whoever brings an animal to the shrine to be slaughtered there at that time bas the hope that his Lord will grant him what he needs, and that he will not go back without having that need met.

These shrines became a focal point for people with needs, such as a childless person asking for a child or a sick person asking to be healed. They began to ask of them what a person should ask of his Lord. They sought help from them and thought that their needs would be met by their Lord because of their intercession and through them. They began to offer sacrifices at these shrines to bring rain if it was delayed, turning away from the Book of Allah (&) and the guidance of the Messenger of Allah (@), who enjoined repentance, seeking forgiveness, supplication and a special prayer asking for rain. Rain may fall after they offer their sacrifice, as a further test and to let them get carried away in their misguidance, but nevertheless their action remains the work of the devils and beliefs of pre-Islamic ignorance.358 It is only to Allah (a) that we complain. Amir al-Mu'mineen 'Ali ibn Abi T2ib (&) promoted tawhid, and he fought polytheism and its causes.

Those who love 'Ali ibn Abi Tdlib him and follow him should follow his words and actions, which instruct us to adhere to the Holy Quran and the guidance of the Prophet (g). How good are his words: "No person should hope in anyone but his Lord, and he should not fear anything but his sin."359 He said to Abn al-Haygj d-Asadi: "Shall I not send you on the same mission as the Messenger of Allah (g) sent me? Do not leave any image without erasing it, or any raised grave without levelling it."360 3.1.6.f. Amir al-Mu'mineen 'Ali ibn Abi Taib (&) was keen to demonstrate that belief in the stars is false When Amir d-Mu'mineen 'Ali ibn Abi Taib (&) wanted to travel to fight the Kharijites, an astrologer came up to him and said: "0 Amir al-Mu'mineen, do not travel, for the moon isin Scorpio, and if you travel when the moon is in Scorpio, you will be defeated," or words to that effect. 'Ali (&) said: "Rather I will travel, putting my faith and trust in AUah, to prove that you are lying." He travelled and was blessed in that journey, and he defeated the Kharijite~.~~' According to another report, when he had finished fighting in Nabrawin, he praised and glorified AUah (B), then he said: "Had we marched at the time suggested by the astrologer, the ignorant who do not know would have said: 'He marched at the time that the astrologer told him, and that is why he prevailed."'36z Look at how keen Amir al-Mu'mineen 'Ali (&) was to ensure that his companions' belief was free from the corrupt claims of the astrologer. 'Ali (&), even though he was engaged in the important issue of fighting the Kharijites and was preoccupied with the outcome of the battle, did not forget what that astrologer had said to him at the beginning of his journey.

He highlighted the corrupt nature of that belief at the appropriate time, after his battle with the Kharijites had ended and he had prevailed over them.363 The oath ofallegiance to 'Ali, his characteristics & his way of life 3.1.4.g. How faith begins in the heart, according to Amir al-Mu'mineen 'Ali ibn Abi Tglib (&), and his definition of piety Amir al-Mu'mineen 'Ali ibn Abi T2ib (&) said: "Faith begins as a small white spot in the heart, and the more a person increases in faith, the whiter his heart becomes. But the more a person increases in hypocrisy, the blacker his heart becomes until, when the person becomes a complete hypocrite, his heart becomes black. By Allah, if you were to open the heart of the believer, you would find it to be white, and if you were to open the heart of the hypocrite and the disbeliever, yon would find it to be The Sunni scholars have explained the real nature of faith. They said that faith is belief in the heart, uttering the twin declaration of faith, doing righteous deeds and carrying out obligations. In other words, it is belief, words and actions.

These three all come under the heading of faith and represent parts of its essence. There are many comments of the scholars and those who came after them about this fact, and they quoted as evidence a great deat from the Quran and hadith to demonstrate the soundness of this view on the reality of faith.365 Allah (s) says: (The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Verses [this Quran] are recited unto them, they [i.e. the Verses] increase their Faith, and they put their trust in their Lord [Alone]; Who perform as-Sala [Zqhmat-as-Suliih] and spend out of that We have provided them. It is they who are the believers in truth. For them are grades of dignity with their Lord, and forgiveness and a generous provision (Quran 8: 2 4 ) These verses, which discuss the attributes of the believers, combine actions of the heart and actions of physical faculties. All of that is regarded as faith, and faith is limited to that, which is why it says 'only' (innuma). It defines the believers as having these 'Ali ibn Abi Tiilib attributes combined, when it says at the end, "It is they who are the believers in buth." The physical actions referred to here are establishing prayer and spending for the sake of Allah (3g).366 The Messenger of Allah (B) said: "Faith has seventy-odd branches; the best of them is saying La^ ilriha illa-Allih (none has the right to be worshipped but Allah), and the least of them is removing a harmful thing from the road.

And modesty is one of the branches of faith,n367 Saying Lci iliha illa-Allrih refers to words, removing a harmful thing from the road is an action, and modesty is an attitude and behaviour. Making each of these three a part of faith is iudicative of the essence of faith, and most of the branches of faith are physical deeds.368 Imam Bukhari said in his sahih: "It is words and deeds, and it increases and decreases. Loving and hating for the sake of Allah are part of faith." 'Umar ibn 'Abdul-'Azeez said: "Faith contains obligations, prescriptions, limits and sunnahs. Whoever acquires all of them has acquired perfect faith, and whoever does not acquire all of them has not acquired perfect faith. If I live, I shall explain it to you so that you might act upon it, but if I die, then I am not eager to stay with When Amir al-Mu'mineen 'Ali (&) was asked about faith, be said: "Faith is based on four pillars: patience, certainty, justice and striving. Patience is based on four things: longing, fear, asceticism and expecting death.

The one who longs for paradise will he able to turn away from physical desires, the one who fears hellfire will avoid h a r h things, the one who bas no interest in worldly gains will not be distressed by calamities, and the one who expects death will hasten to do good things. Certainty is based on four things: deep insight, wisdom, leaming lessons from others and the ways of those who came before. Whoever has deep insight will have wisdom, and whoever has wisdom will learn the lesson; the one who learns the lesson will be as if he was among those who came before. Justice is The oath of allegiance to Xli, his characteristics & his way of life based on four things: deep understanding, deep knowledge, proper judgement and patient forbearance. Whoever understands will gain deep knowledge, whoever gains deep knowledge will have proper judgement, and whoever has forbearance will not go to extremes and will be well liked by people. Striving is based on four things: enjoining what is good, forbidding what is evil, taking a sincere stance in different situations and resenting evildoers.

The one who enjoins what is good will support the believers; the one who forbids what is evil will annoy the hypocrites; the one who takes a sincere stance in all situations has done what is required of him; and the one who resents the evildoers and gets angry for the sake of Allah, Allah will get angry for his sake and will make him content on the Day of ~esnrrection."~~~ Amir al-Mu'mineen 'ALi ibn Abi T2ib (&) said, defining piety: "(It is) refraining from persisting in sin and refraining from relying too much on obedience."371 He also said: "Piety is fear of the Most Majestic, acting in accordance with the revelation, being content with little and preparing for the day of departure (death)."372 'Ali's concern for urging people to be pious bore fruit on both the individual and social levels. For example: Allah will love a person: (Surely, Allah loves al-Muttaqoon [the plous].b (Quran 9: 4) Allah will be with him: (Truly, Allah is with those who fear Him [keep their duty unto Him], and those who are M&sinCn [gooddoers1.b (Quran 16: 128) He will benefit from the Quran: $This is the Book [the Quran], whereof there is no doubt, a guidance to those who are alMuttaqoon [the pious believers of Islamic Monotheism who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much b e d o m all kinds of good deeds which He bas ordained)].$ (Quran 2: 2) 'Ali ibn Abi Tilib He will be protected from Satan and his whispers: (Verily, those who are al-Muttaqoon [the pious], when an evil thought comes to them from Satan, they remember [Allah], and [indeed] they then see [aright].) (Quran 7: 201) There will be an end to fear and grief: (Whosoever becomes pious and righteous, on them shall be no fear nor shall they grieve.) (Quran 7: 35) There will be an acceptance of righteous deeds: #Verily, Allah accepts only from those who are al-Muttaqoon [the pious].) (Quran 5: 27) There will be ease after hardship and relief after difficulty: (And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out [from every difficulty]) (Quran 65: 2); (and whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him.) (Qurirn 65: 4) He will have intuition, wisdom and light: (0 you who believe! If you obey and fear Allah, He will grant you Furqrin [a criterion to judge between right and wrong], or Makhraj [i.e. a way for you to get out from every difficulty].) (Quran 8: 29) He will enter paradise: (Paradise as wide as the heavens and the earth, prepared for al-Muttaqoon [the pious].) (Quran 3: 133) He will have salvation from the fire: (Then We shall save those who used to fear Allah and were dutiful to Him. And We shall leave the Dhrilimljn - [polytheists and wrongdoers] therein [humbled] to their knees [in hell].) (Quran 19: 72) He will have a high status on the Day of Resurrection: (But those who obey Allah's orders and keep away from what He has forbidden, will be above them on the Day of Resurrecti0n.b (Quran 2: 212) 373 The oath ofallegiance to 'Ali, his characteristics & his way of life 3.1.4.h. The divine will and decree, as understood by Amir al-Mu'mineen 'Ali ibn Abi ?;lib (&) Amir al-Mu'mineen 'Ali ibn Abi Tilib (&) said: "Nothing happens on earth until it is decreed in heaven. There is no one who does not have two angels appointed to defend him and take care of himuntil the time comes for what Allah has decreed, whereupon they no longer stand between him and what is decreed for him.

I have complete protection from Allah, but when it is time for me to die, this protection will be taken away. No one knows true faith until he realises that what befalls him could never have missed him, and what misses him could never have befallen him."374 He (&) also said: "The divine decree comes down from heaven like drops of rain, and every soul will have what Allah decreed for it of increase or decrease with regard to himself or his family or his wealth. If a person sees that he has some decrease with regard to himself or his family or his wealth, and he sees that others have a great deal, that should not be a source of resentment for him. The sincere Muslin1 will have one of two rewards when he prays to Allah: either Allah will grant him wealth, and thus he will have family and wealth, and he will still have his respected status and religious commitment, or AUah will give him blessings in the hereafter, and the hereafter is better and more lasting. The blessings will he twofold: blessings in this world: wealth and piety, as well as blessings in the hereafter: the righteous good deeds that remain. And Allah may grant both to some people."375 3.1.4.i.

How Allah (g) brings His slaves to account despite their huge numbers It was said to Amir al-Mu'mineen 'Ali ibn Abi T a b (&): , ., "How will Allah bring His slaves to account despite their huge numbers?" He said: "Just as He provides for them despite their huge numbers."376 Xli ibn Abi Tilib 3.2. The amazing sermons of Amir al-Mu'mineen 'Ali ibn Abi Taib (&) Amir al-Mu'mineen 'Ali ibn Abi Taib (&) made sure to educate, guide and teach the people through his daily interactions with them, especially on Fridays when the sermon from the minbar offered an opportunity for guiding and teaching the Ummah. History has recorded many of the sermons of Amir al-Mu'mineen 'Ali (A). , ., The following is a brief look at his sermons, such as this brilliant example, in which he said: 'This world is coming to an end and will soon bid farewell, and the hereafter is coming and will soon begin. Today the horses are being kept in preparation, and tomorrow will be the race. Indeed you are living in the days of hope that will be interrnpted by death. Whoever falls short during the days of hope before his death comes will be doomed.

Strive hard for the sake of Allah (&) in the hope of reward as you strive hard for His sake for fear of His punishment. I have never seen anything like paradise whose seekers could sleep, and I have never seen anything like hell, those who fear which can sleep. The one who does not benefit from the truth will be harmed by falsehood, and whoever does not benefit from guidance will be led astray by misguidance. You have been instructed to travel, and you have been told about your provision. 0 people, this world is a temporq convenience; the righteous and the immoral alike may enjoy its luxuries. But the hereafter is true, and it will be ruled by a powerful King. Satan threatens you with poverty and bids you to do evil, but Allah (&) promises you forgiveness and bounty from Him, and Allah (&) cares for all and knows all things. 0 people, do righteous deeds during your lifetime, and your offspring will be taken care of.

Allah (;gi;i) has promised His paradise to those who obey Him, and He has warned of His hell for those who disobey Him. Its fire will never be extinguished, its prisoners will never be ransomed, The oath of allegiance to 'Ali, his characteristics & his way of life and the one who suffers therein will never be helped. Its heat is intense, its bottom is deep and its water is a boiling fetid If we ponder the quotation above, we will find that several methods of impacting or moving people are represented here: