From his forefathers (AS), that Amir al-Mu'minin (AS) said: All good has been gathered into three qualities: looking, keeping silent, and speaking. Blessed is he whose looking is a lesson, whose silence is reflection, and whose speech is remembrance of God; who weeps over his sin, and from whose evil people are safe. (Amali of al-Saduq, vol. 1, p. 27)
Amir al-Mu'minin (AS) said: The gate of good lies in looking, in silence, and in fitting speech. Happy is he whose looking is a lesson, whose silence is reflection, and whose speech is remembrance; who is anxious over his sin, and from whose evil people are safe.
Ibrahim ibn Ubayd Allah, from his father, from his grandfather, from Ali (AS), who said: The masters of the people in this world are the generous, and in the Hereafter the God-fearing. (Amali of al-Saduq, vol. 1, p. 32)
Amir al-Mu'minin (AS) said: The sovereigns of this world are the generous; and the sovereigns of the world to come are the God-fearing.
Ali ibn al-Husayn, from his father al-Husayn ibn Ali, from his father Amir al-Mu'minin Ali ibn Abi Talib (AS), who said: I went in to the Messenger of God (PBUH) while he was in Quba, and with him were a number of his companions. When he caught sight of me, his face lit up and he smiled, then he said: Come to me, O Ali, come to me, O Ali. Then he turned to his companions and said: O company of my companions, mercy has come to you with the coming of Ali to you. (Amali of al-Saduq, vol. 1, p. 35)
Amir al-Mu'minin (AS) said: One day I came into the presence of the Messenger of God (PBUH) while he was with a number of his companions in the quarter of Quba. As soon as he saw me his face lit up and he smiled, and he said: Come to me, O Ali! Then he turned to his companions and said: Ali's turning toward someone is mercy turning toward him.
Ja'far ibn Muhammad, from his father, from his forefathers (AS), said that Amir al-Mu'minin (AS) said: Keep to abundant seeking of forgiveness and supplication. As for supplication, by it affliction is warded off from you; and as for seeking forgiveness, by it your sins are erased. (Amali of al-Saduq, vol. 1, p. 61)
Amir al-Mu'minin (AS) said: Seek forgiveness much and supplicate much. Supplication wards off affliction from you, and seeking forgiveness erases your sins.
From al-Sadiq Ja'far ibn Muhammad, who said: A bedouin came to the Prophet (PBUH) and claimed from him seventy dirhams as the price of a she-camel. The Prophet (PBUH) said to him: O bedouin, did you not receive that from me in full? He said: No. The Prophet (PBUH) said: I have indeed paid you in full. The bedouin said: I am content that a man should judge between me and you. So the Prophet (PBUH) rose with him, and they brought their case to Amir al-Mu'minin Ali ibn Abi Talib (AS). He said to the bedouin: What do you claim from the Messenger of God (PBUH)? He said: Seventy dirhams, the price of a she-camel that I sold to him. He said: What do you say, O Messenger of God? He said: I have paid him in full. He said: O bedouin, the Messenger of God (PBUH) says that he has paid you in full; has he spoken the truth? He said: No, he has not paid me. So Amir al-Mu'minin (AS) drew his sword from its scabbard and struck the bedouin's neck. The Messenger of God (PBUH) said: Why did you kill the bedouin? He said: Because he called you a liar, O Messenger of God, and whoever calls you a liar, his blood is lawful and his killing is obligatory. The Prophet (PBUH) said: O Ali, by Him who sent me with the truth as a prophet, you did not err in the judgement of God, Blessed and Exalted, concerning him; but do not do the like of it again. (Amali of al-Saduq, vol. 1, p. 101)
Imam al-Sadiq (AS) said: One day a bedouin came to the Prophet (PBUH) and claimed seventy dirhams for a camel he had sold to him. The Prophet (PBUH) said: But I gave you the seventy dirhams! Yet the bedouin denied it. Again the Prophet (PBUH) insisted and the bedouin denied it. At last the Messenger of God (PBUH) said: Do you accept that someone should judge between us? The bedouin said: Yes. So the two of them went to Ali (AS). Ali (AS) said to the bedouin: What is your claim? The bedouin said: Seventy dirhams for my camel. Ali (AS) asked the Messenger of God (PBUH): Have you given this bedouin his money? The Messenger of God (PBUH) said: Yes. Ali (AS) asked the bedouin: What do you say? The bedouin said: Muhammad is lying; he has not given me my money! Then Amir al-Mu'minin (AS) drew his sword from its sheath and cast the bedouin's head to the ground. The Messenger of God (PBUH) said: Why did you kill the bedouin? Ali (AS) submitted: Whoever calls the Messenger of God a liar, his blood is lawful and his killing is obligatory. The Messenger of God (PBUH) said: O Ali, by the God who sent me, the true ruling of God is just this; but from now on do not repeat such an act!
From al-Sadiq Ja'far ibn Muhammad, from his father, from his grandfather (AS), who said: When Amir al-Mu'minin (AS) looked out over the graves, he said: O people of the dust, O people of estrangement! As for the houses, they have been dwelt in; as for the wives, they have been married; as for the properties, they have been divided. This is the news of what is with us; so what is the news of what is with you? Then he turned to his companions and said: Were they permitted to speak, they would tell you that the best provision is God-fearing. (Amali of al-Saduq, vol. 1, p. 107)
Imam al-Sadiq (AS) said: One day Amir al-Mu'minin (AS), together with his companions, was passing by a graveyard. He said: O you who sleep in the dust, and O people of estrangement! Your houses have been occupied, your wives have taken husbands, and your properties have been divided. This is all the news that is with us; what news have you from that side? Then he turned to his companions and said: Were they permitted to speak, they would say: The best provision for that side is God-fearing [Qur'an 2:197].
From al-Sadiq Ja'far ibn Muhammad, from his father, from his forefathers (AS): Amir al-Mu'minin (AS) delivered a sermon in Basra, and after he had praised God, Mighty and Majestic, and extolled Him, and invoked blessings upon the Prophet and his family, he said: O company of my Shi'a, be patient in a work whose reward you cannot do without, and be patient in abstaining from a work whose punishment you cannot endure. Indeed, we have found patience in obedience to God easier than patience under the punishment of God, Mighty and Majestic. Know that you are within a bounded term, an extended hope, and a numbered breath; and the term must inevitably come to its end, the hope must be folded up, and the breaths must be counted. Then his eyes filled with tears and he recited: And indeed there are guardians over you, noble scribes, who know what you do. (Amali of al-Saduq, vol. 1, p. 108)
Imam al-Sadiq (AS) said: Amir al-Mu'minin (AS) mounted the pulpit in Basra, and after praising and glorifying God and invoking blessings upon the Prophet (PBUH), he said: O my Shi'a! Be patient in obedience, for you have need of its reward; and be patient in refraining from disobedience, for you cannot bear its punishment. Patience in obedience to God is always easier than patience under His chastisement. Know that you have only a limited span, that this world is not the abode of long hopes, and that your breaths are drawing to their end. Death arrives before long and rolls up the scroll of hope, and the reckoning begins. Then he wept and said: And indeed there are guardians over you, noble scribes, who know what you do [Qur'an 82:10-12]. With you are guarding angels, honoured ones, who write down your deeds.
Malik ibn Anas said: It was said to Amir al-Mu'minin (AS): Why do you not buy a swift horse? He said: I have no need of one, for I do not flee from anyone who charges at me, nor do I charge after anyone who flees from me. (Amali of al-Saduq, vol. 1, p. 169)
The narrator said: Amir al-Mu'minin (AS) was asked: Why do you not buy a swift horse? He said: I have no need of one! For I neither flee from anyone, nor pursue one who flees.
Ali ibn al-Husayn, from his father, from Amir al-Mu'minin (AS), who said: When God, Blessed and Exalted, willed to take the soul of Ibrahim (AS), He sent down to him the Angel of Death, who said: Peace be upon you, O Ibrahim. He said: And upon you be peace, O Angel of Death. Do you come as one who summons or as one who announces a death? He said: Rather as one who summons, O Ibrahim, so respond. Ibrahim (AS) said: Have you ever seen a friend cause the death of his friend? So the Angel of Death returned until he stood before God, Great is His Majesty, and said: My God, You have heard what Your friend Ibrahim said. God, Great is His Majesty, said: O Angel of Death, go to him and say to him: Have you ever seen a beloved who dislikes meeting his beloved? Truly the beloved loves to meet his beloved. (Amali of al-Saduq, vol. 1, p. 197)
Imam al-Sadiq (AS) narrates from Amir al-Mu'minin (AS) that when God willed to take the soul of Ibrahim (AS), He sent down the Angel of Death. The Angel of Death came and said: O Ibrahim, peace be upon you. Ibrahim (AS) returned his greeting and asked: Have you come to pay a visit, or to take my soul? He said: To take your soul, and you must answer the call! Ibrahim (AS) said: Have you ever seen a friend put his friend to death? The Angel of Death returned and stood before God and said: My Lord, You heard what Your friend Ibrahim said! The reply came: Go and say to him: Have you ever seen a friend who dislikes the meeting with his friend? Every friend longs to meet his friend.
From al-Sadiq Ja'far ibn Muhammad, from his father, from his forefathers (AS), who said: A man among the companions of Amir al-Mu'minin complained about his womenfolk, so he (AS) rose to address the people and said: O company of people, do not obey women under any circumstance, and do not entrust them with property, and do not leave them to manage the affairs of the household; for if they are left to what they wish, they lead into ruin and transgress the command of the Master. Indeed, we have found them to have no restraint at the time of their need and no patience at the time of their desire. Extravagance clings to them even when they grow old, and self-admiration attaches to them even when they are frail. They are not grateful for much when they are denied a little. They forget good and remember evil. They fall headlong into slander, they persist in insolence, and they lay themselves open to Satan. So bear with them in every circumstance, and speak well to them, that perhaps they may act well. (Amali of al-Saduq, vol. 1, p. 206)
Imam al-Sadiq (AS) narrates from his forefathers that one of the companions of Amir al-Mu'minin (AS) was complaining about his womenfolk; so Amir al-Mu'minin (AS) said: O people! Never be obedient to your women, do not make them trustees over your property, and do not give them the opportunity to manage the household. To leave them to their own inclination is a cause of ruin and of their disobedience to the husband's command. When women need something, they recognise no bounds or limits, and at the time of desire they have no patience. They persist in wilfulness until the time of old age, and even in that period they have their own particular self-conceit. They are ungrateful for all past favours on account of being refused some small favour. They forget good and keep evil in mind. They are given to slandering this person and that, they incline to rebelliousness, and they take charge of Satan's business. Nevertheless, in every case deal gently with them and speak well to them; it may be that they will treat you well.
From Nawf al-Bikali, who said: Amir al-Mu'minin, the blessings of God be upon him, said: O Nawf, accept my counsel: never be a naqib (tribal representative), nor an arif (local overseer), nor an ashshar (tax collector), nor a barid (courier). (Amali of al-Saduq, vol. 1, p. 209)
Nawf al-Bikali said: Amir al-Mu'minin (AS) counselled me to keep away from these four occupations: representation of a group, local expertise and oversight, collecting taxes, and carrying messages.
I say: Nawf ibn Fudala al-Bikali, known as Nawf al-Bikali, was a special companion, and the guard and chamberlain (doorkeeper) of Imam Ali (AS) during the period of his rule. Nawf narrated some of the aphorisms and spiritual sermons of Nahj al-Balagha. Nawf was originally from Syria and a native of Damascus. Nawf also transmitted narrations from the Messenger of God (PBUH) by way of Abd Allah ibn Amr ibn al-As and Abu Ayyub al-Ansari.
By naqib is meant the representative of a section of the people or of a tribe. The naqib is the link between the government and them, and is in a sense responsible for conveying rulings to them and for producing them when the ruler summons them. The people's claims upon the government were also transmitted through the naqib. Every tribe, every quarter of a city, and every distinct group of people, such as the Alids, had a naqib.
The arif ranked below the naqib, and the term was applied to persons well known within a tribe or a territory. The arif knew the individuals of the tribe or the quarter and could give counsel concerning them.
The ashshar is one who assessed people's property and took a fraction of it, usually a tenth, as tax or land-tax.
The barid is one who carried a message, a letter, or a trust from one city to another and delivered it to its destination. Both the government and the chiefs of the tribes had their couriers.
The reason for the Imam's (AS) prohibition of these four trades or four positions was their small benefit and their many consequences. The livelihood of these four groups is also mixed with bitterness: that is, if they wish to earn their living from their work, it is usually not with the consent and willing heart of the other party. And they are much exposed to property of doubtful legitimacy, since by taking bribes they can turn right into wrong.
From al-Asbagh ibn Nubata, who said: One day, while we were around Amir al-Mu'minin (AS) in the mosque of Kufa, he said: O people of Kufa, God, Mighty and Majestic, has favoured you with what He has favoured no one else. He has honoured your place of prayer: it is the house of Adam, the house of Nuh, the house of Idris, the place of prayer of Ibrahim the Friend of God, the place of prayer of my brother al-Khidr (AS), and my own place of prayer. This mosque of yours is one of the four mosques that God, Mighty and Majestic, chose for their people. It is as if I see it on the Day of Resurrection in two white garments, like one in the state of ihram, interceding for its people and for whoever prayed in it, and its intercession will not be refused. Nor will the days pass before the Black Stone is set up in it. And a time will surely come upon it when it will be the place of prayer of the Mahdi from among my descendants, and the place of prayer of every believer; and there will not remain on earth a believer but that he is in it or his heart yearns toward it. So do not forsake it, and draw near to God, Mighty and Majestic, by praying in it, and turn to it in seeking the fulfilment of your needs. For if the people knew what blessing is in it, they would come to it from the far corners of the earth, even crawling over the snow. (Amali of al-Saduq, vol. 1, p. 227)
Asbagh ibn Nubata said: One day we were gathered around Ali (AS) in the mosque of Kufa when he said: O people of Kufa! God has given you a gift He has given to no one else. He has granted your mosque excellence: it is the house of Adam, Noah and Idris, the place of prayer of Abraham the Friend of God and of his brother Khidr, and my own place of prayer. This mosque is one of the four mosques that God has chosen. I see the mosque of Kufa on the Day of Resurrection clothed in two garments resembling those of a pilgrim in ihram, interceding for its own people and for everyone who has prayed in the mosque of Kufa; and its intercession will be accepted. A time will come when the Black Stone will be set up here, and a time will come when the Mahdi (may God hasten his return), of my descendants, will pray in this mosque. On that day there will be no believer on earth who does not come to the mosque of Kufa. So do not abandon this mosque; draw near to God by praying in it, and strive in it for the fulfilment of your needs. If people knew what blessing lies in the mosque of Kufa, they would surely come to it from every corner of the earth, even if they had to come crawling on their heads and hands over the snow.
Ahmad ibn Abi al-Miqdam al-Ijli said: Ali (AS) said: I heard the Messenger of God (PBUH) say: Give people the place that is due to them. Then Ali (AS) said: I marvel at people who buy slaves with their wealth, yet do not buy free men with their kindness. (Amali al-Saduq, vol. 1, p. 273)
The narrator said: I heard Ali (AS) say: The Messenger of God (PBUH) said: Bring people to their destination, that is, fulfil their needs completely. Then he said: How strange that people seek to buy slaves with their wealth, when by kindness they could buy everyone!
Abbad ibn Abdullah said: Ali (AS) said: No verse of the Qur'an was ever revealed without my knowing where it was revealed, concerning whom it was revealed, about what it was revealed, and whether it was revealed on the plain or on the mountain. He was asked: Then what was revealed concerning you? He said: Had you not asked me, I would not have told you. This verse was revealed concerning me: 'You are only a warner, and for every people there is a guide' [Qur'an 13:7]. The Messenger of God is the warner, and I am the guide to what he brought. (Amali al-Saduq, vol. 1, p. 273)
Ali (AS) said: No verse has been revealed without my knowing where and why it was revealed. They asked: Which verse, for example, was revealed concerning you? He said: Had you not asked, I would not have told you! This verse was revealed concerning me: 'O Prophet, you are only a warner, and for every people there is a guide' [Qur'an 13:7]. The warner meant the Messenger of God (PBUH), and the guide of the community is I.
A man of the Successors heard Anas ibn Malik say: This verse was revealed concerning Ali ibn Abi Talib (AS): 'Is one who is devoutly obedient through the hours of the night, prostrating and standing, fearing the Hereafter and hoping for the mercy of his Lord...' [Qur'an 39:9]. The man said: So I went to Ali (AS) in order to observe his worship. I bear witness by God that I came to him at the hour of sunset and found him leading his companions in the sunset prayer. When he had finished it he sat in the supplications that follow the prayer until he rose for the night prayer. Then he entered his house and I entered with him, and I found him praying and reciting the Qur'an the whole night through until the dawn broke. Then he renewed his ablution, went out to the mosque and led the people in the dawn prayer, then sat in the supplications that follow it until the sun rose. Then the people turned to him, and two men would bring their dispute before him; when they had finished they would rise and two others would bring theirs, until he rose for the noon prayer. He renewed his ablution for the noon prayer and led his companions in it, then sat in the supplications that follow until he led them in the afternoon prayer. Then the people came to him, and two men would rise while two others sat down, and he judged between them and gave them rulings, until the sun set. I left saying: I bear witness by God that this verse was revealed concerning him. (Amali al-Saduq, vol. 1, p. 282)
A man of the Successors heard from Anas ibn Malik that this verse was revealed concerning Ali (AS): 'Is one who worships through the hours of the night, prostrating and standing, in fear of the Hereafter and hoping for the mercy of his Lord, equal to one who does not?' The man said: I went to Ali (AS) to observe his worship. God is my witness that I was with him at the hour of sunset and saw him leading his companions in the sunset prayer; when he had finished he sat in the supplications that follow it until he rose and prayed the night prayer, and then came to his house. I entered the house with him, and all night long he prayed and recited the Qur'an until the dawn broke. Then he renewed his ablution and came to the mosque and led the people in prayer, and occupied himself with the supplications that follow it until the sun rose. Then the people turned to him: two men would sit before him for judgement, and when they had finished two others would take their place, until he rose for the noon prayer. He renewed his ablution and led his companions in the noon prayer, and was occupied with the supplications that follow it until he prayed the afternoon prayer with them; then came the time when the people turned to him again, and two men would sit before him, and when they rose two others took their place, and he judged between them and gave rulings, until the sun set.
Jabir ibn Isma'il reported from al-Sadiq Ja'far ibn Muhammad, from his father (AS): A man asked Ali ibn Abi Talib (AS) about keeping vigil at night with the Qur'an. He said to him: Rejoice! Whoever prays during a tenth of his night sincerely for God, seeking God's good pleasure, God, Mighty and Exalted, says to His angels: Record for this servant of Mine good deeds equal in number to every seed, leaf and tree that grew during that night. (Amali al-Saduq, vol. 1, p. 292)
A man asked Ali (AS) about keeping vigil at night and reciting the Qur'an. He said: Glad tidings to you! Whoever stays awake for a tenth of the night and worships for the good pleasure of God, God tells the angels to record for His servant a reward equal in number to every seed, leaf and tree that grows during that night.
Abu Ja'far al-Baqir reported from his father, from his grandfather (peace be upon them), that the Commander of the Faithful (AS) said: Whoever places himself in a position that invites suspicion should not blame those who think ill of him. Whoever keeps his secret hidden holds the choice in his own hand. Every word that passes beyond two people spreads abroad. Put your brother's conduct in the best light until something comes from him that overwhelms you, and never think ill of a word that has come from your brother while you can still find a good sense for it. Hold fast to sincere brethren and gain as many of them as you can, for they are a resource in ease and a shield in affliction. Take counsel in your affairs with those who fear God, and love your brethren in proportion to their piety. Beware of wicked women, and be on your guard even with the best of them; if they bid you to what is right, oppose them, so that they do not grow bold enough to tempt you to what is wrong. (Amali al-Saduq, vol. 1, p. 304)
The Commander of the Faithful (AS) said: Whoever exposes himself to suspicion should not blame those who think ill of him, and whoever keeps his own secret hidden remains its master. Any word spoken to another spreads of itself. Think well of your brother in faith until his inner state becomes plain to you, and do not construe his words wrongly so long as a good interpretation of them is possible. Have many sincere brethren in faith, for they are your supporters in times of blessing and in times of hardship. Take counsel with those who possess piety, and love your friends in proportion to their piety. Flee from wicked women, and be on your guard even with good ones. If they bid you to something good, do not simply accept it, lest they grow bold and drive you to what is wrong.
Ali ibn al-Husayn reported from al-Husayn ibn Ali, from Ali ibn Abi Talib (AS), who said: I complained to the Messenger of God (PBUH) of a debt that lay upon me. He said: O Ali, say: 'O God, enrich me with what You have made lawful so that I need not what You have forbidden, and with Your bounty so that I need no one but You.' Even if you owed a debt as great as Sabir, God would discharge it for you. Sabir is a mountain in Yemen; there is no mountain in Yemen more majestic or greater than it. (Amali al-Saduq, vol. 1, p. 388)
Ali (AS) said: I complained to the Messenger of God about a debt I owed. He said: Say, 'O God, enrich me with what You have made lawful so that I need not what You have forbidden, and with Your bounty so that I need no one but You.' Even if your debt were as great as a mountain, God will discharge it.
It is reported from al-Sadiq Ja'far ibn Muhammad, from his father (AS), that Ali ibn Abi Talib (AS) said: The earth will not split open for anyone on the Day of Resurrection without two angels taking him by the arms and saying: Answer the Lord of Might. (Amali al-Saduq, vol. 1, p. 412)
The Commander of the Faithful (AS) said: On the Day of Resurrection the graves of people will split open and they will rise from the dust. Then the two angels who accompanied each person throughout his life will take him by the arms and say: The Resurrection has come; answer your Mighty Lord!
Abdullah ibn Awf ibn al-Ahmar said: When the Commander of the Faithful (AS) intended to march to Nahrawan, an astrologer came to him and said: O Commander of the Faithful, do not set out at this hour; set out when three hours of the day have passed. The Commander of the Faithful (AS) said: Why is that? He said: Because if you set out at this hour, you and your companions will meet with harm and severe hardship, whereas if you set out at the hour I have named, you will triumph and prevail and obtain all that you seek. The Commander of the Faithful said to him: Do you know what is in the belly of this mount, male or female? He said: If I calculate, I will know. The Commander of the Faithful (AS) said to him: Whoever believes you in this has denied the Qur'an, for God says: 'Indeed, with God is knowledge of the Hour; He sends down the rain and knows what is in the wombs. No soul knows what it will earn tomorrow, and no soul knows in what land it will die. Indeed, God is Knowing, Aware' [Qur'an 31:34]. Muhammad (PBUH) never claimed what you claim. Do you suppose that you can direct men to an hour in which whoever travels is turned away from evil, and to an hour in which whoever travels is overtaken by harm? Whoever believes you in this has, by your word, dispensed with seeking God's help in that undertaking and made himself dependent on you for warding off misfortune, and it would follow that he should give the praise to you rather than to his Lord, Mighty and Exalted. So whoever believes you in this has taken you as a rival and an opposite to God. Then he (AS) said: O God, there is no omen but Your omen, no harm but the harm You permit, no good but Your good, and no god but You. Then he turned to the astrologer and said: Rather, we declare you a liar and go against you, and we shall set out at the very hour you forbade. (Amali al-Saduq, vol. 1, p. 415)
The narrator said: When the Commander of the Faithful (AS) wished to set out for battle at Nahrawan, an astrologer came before him and said: O Commander of the Faithful! Do not set out at this hour; set out when three hours of the day have passed. He said: Why? He said: If you go at this hour, harm and hardship will befall you and your companions, and if you go at the hour I have told you, you will be victorious and prevail and obtain whatever you seek. The Commander of the Faithful (AS) said: Do you know what is in the belly of this mare, male or female? He said: If I calculate, I will know. He said: Whoever believes you has counted false this word of the Qur'an, which says: With God is the knowledge of the Hour, and He sends down the rain, and He knows what is in the wombs; and no soul knows what it will do tomorrow, and no soul knows in what land it will die; truly God is Knowing, Aware. Then he said: Muhammad (PBUH) never claimed what you claim. Do you imagine you know the hour in which whoever sets out will have evil turned away from him, and the hour in which whoever sets out will be harmed? Whoever believes you has, on your word, dispensed with seeking God's help in that matter and become the more dependent on you for warding off evil, and it would befit him to praise you in place of his Lord. And whoever puts faith in you in this has taken you as an equal set beside God. Then he said: O God, there is no evil except what You decree, no harm except what You permit, no good except from You, and no god but You. Finally he turned to the astrologer and said: We declare you a liar, and we set out at this very hour you have forbidden.
Al-Harith al-A'war reported from Ali (AS) that he said: No lie is fitting, neither in earnest nor in jest, nor that one of you should promise his child something and then not keep it. Lying leads to depravity, and depravity leads to the Fire. (Amali al-Saduq, vol. 1, p. 419)
Ali (AS) said: Lying is not fitting, whether in earnest or in jest; even promising a child something and not keeping it is a kind of lie and is not right. Lying drags a person into depravity, and depravity ends in Hellfire.
Musa ibn Ja'far reported from his father, from his forefathers, from the Commander of the Faithful (AS), who said: A Jew was owed some dinars by the Messenger of God and demanded payment. He said to him: O Jew, I have nothing with me to give you. He said: Then I will not part from you, O Muhammad, until you pay me. He said: Then I shall sit with you. So he sat with him and prayed in that very place the noon, afternoon, sunset, night and morning prayers. The companions of the Messenger of God began to threaten the Jew and warn him. The Messenger of God (PBUH) looked at them and said: What are you doing to him? They said: O Messenger of God, a Jew is detaining you! He (PBUH) said: My Lord, Mighty and Exalted, did not send me to wrong a protected non-Muslim or anyone else. When the day had risen high, the Jew said: I bear witness that there is no god but God, and I bear witness that Muhammad is His servant and His Messenger. (Amali al-Saduq, vol. 1, p. 465)
Imam al-Kazim (AS) related from his forefathers, from the Commander of the Faithful (AS), that a Jew was owed several gold coins by the Messenger of God (PBUH) and demanded them from him. He said: I have nothing to give you. He said: Then, O Muhammad, I will not part from you until you pay. He said: In that case I shall sit with you. So he sat with him, and there he prayed the noon, afternoon, sunset, night and morning prayers with his companions. When his companions realised what was happening, they threatened and rebuked the Jew. The Messenger of God looked at them and said: What do you want with him? They said: O Messenger of God, a Jew has detained you! He said: God did not send me to wrong a protected non-Muslim or anyone else. When the day dawned, the Jew said: I bear witness that there is no god but God, and I bear witness that Muhammad is His servant and His Messenger.
The Commander of the Faithful (AS) said: The Messenger of God (PBUH) sent out a raiding party, and when they returned he said: Welcome to a people who have completed the lesser struggle and upon whom the greater struggle still remains. It was said: O Messenger of God, what is the greater struggle? He said: The struggle against the self. Then he (PBUH) said: The best struggle is that of one who struggles against the self that lies between his two sides. (Amali al-Saduq, vol. 1, p. 466)
Ali (AS) said: The Noble Prophet (PBUH) sent an army out to struggle in God's cause. When they returned, he said: Well done to those who have completed the lesser struggle; now the greater struggle rests upon their shoulders. They said: O Prophet of God! What is the greater struggle? He said: The struggle against the soul that incites to evil. Then he said: The highest struggle is the struggle of one who contends with his own soul.
Amr ibn Habashi reported from al-Husayn ibn Ali ibn Abi Talib (AS), who said: The Commander of the Faithful (AS) never struck anyone with his sword Dhu al-Fiqar who then escaped alive. (Amali al-Saduq, vol. 1, p. 512)
The narrator relates from the Master of Martyrs (AS): Whomever my father Ali fought with Dhu al-Fiqar, that man fell dead in the dust.
It is related from Abdullah ibn Amr ibn al-As that the Commander of the Faithful (AS) said in his letter to Sahl ibn Hunayf (may God have mercy on him): By God, I did not tear off the gate of Khaybar and hurl it forty cubits behind my back by bodily strength or by any power drawn from food; rather I was aided by a heavenly power and by a soul illumined with the light of its Lord. By God, if all the Arabs joined together to fight me, I would not turn away, and if opportunity gave me power over their necks, I would spare none. (Amali al-Saduq, vol. 1, p. 513)
The narrator said: The Commander of the Faithful (AS) wrote in his letter to Sahl ibn Hunayf: By God, I did not tear the gate of the fortress of Khaybar from its place by material and bodily strength; rather I did so by a heavenly power and by a soul illumined with the light of its Lord. By God, if all the Arabs came against me shoulder to shoulder in battle, I would not turn my back on them, and if the opportunity aided me, I would strike off all their necks.
It is reported from al-Halabi, from Abu Abdillah al-Sadiq, from the Commander of the Faithful (AS): Fasting the month of Ramadan and three days in every month drives away the anxieties of the breast. Fasting three days in every month is equal to fasting a lifetime, for God, Mighty and Exalted, says: Whoever brings a good deed shall have ten like it. (Amali al-Saduq, vol. 1, p. 587)
Imam al-Sadiq (AS) relates from the Commander of the Faithful (AS) that fasting the month of Ramadan and three days in each of the other months (the first and last Thursday and the Wednesday in the middle of the month) removes the misgivings of the heart. God, in accordance with the verse 'Whoever does a good deed, his recompense is tenfold' [Qur'an 6:160], converts a fast of three days into thirty days, and in this way the believer is fasting continually. For this reason the fast of those three particular days has been called the fast of a lifetime.
Sa'id ibn Ilaqa reported from al-Hasan al-Basri, who said: The Commander of the Faithful Ali ibn Abi Talib (AS) ascended the pulpit of Basra and said: O people, trace my lineage. Whoever knows me, let him state my lineage; otherwise I shall state it myself. I am Zayd ibn Abd Manaf ibn Amir ibn Amr ibn al-Mughira ibn Zayd ibn Kilab. Then Ibn al-Kawwa rose and said: O you, we know no lineage for you other than that you are Ali ibn Abi Talib ibn Abd al-Muttalib ibn Hashim ibn Abd Manaf ibn Qusayy ibn Kilab. He said to him: O foolish one! My father named me Zayd after his ancestor Qusayy; and my father's name was Abd Manaf, but the by-name prevailed over the given name. The name of Abd al-Muttalib was Amir, but the title prevailed over the name. The name of Hashim was Amr, but the title prevailed over the name. The name of Abd Manaf was al-Mughira, but the title prevailed over the name. And the name of Qusayy was Zayd, but the Arabs called him Mujammi', because he gathered them from the farthest land to Mecca, and so the title prevailed over the name. (Amali al-Saduq, vol. 1, p. 603)
The narrator said: The Commander of the Faithful (AS) ascended the pulpit in Basra and said: O people! What are my name and lineage? All were silent. So he himself said: I am Zayd ibn Abd Manaf ibn Amir ibn Amr ibn al-Mughira. Someone rose and said: But we know you only as Ali ibn Abi Talib ibn Abd al-Muttalib ibn Hashim ibn Abd Manaf ibn Qusayy ibn Kilab! He said: Sit down and I will explain to you. When I was born, my father named me Zayd after his ancestor Qusayy; and my father's name is in truth Abd Manaf, Abu Talib being his by-name. Likewise the name of Abd al-Muttalib is Amir, and his title has prevailed over his name. Hashim too is Amr, and Abd Manaf is al-Mughira. Qusayy's real name is also Zayd; the Arabs gave him the title Qusayy because he gathered them from the farthest regions into one place, in Mecca.
It is reported from al-Sadiq Ja'far ibn Muhammad, from his father, from his grandfather, from his forefathers, that the Commander of the Faithful Ali ibn Abi Talib (AS) said: By God, this world of yours is nothing in my eyes but as a company of travellers who alighted at a watering place, and no sooner had they done so than their caravan leader called out to them and they moved on. Nor is its sweetness anything in my sight but as scalding water I drink as a foul draught, or as bitter colocynth I swallow in brackish gulps. So be patient with a world whose hardships pass like a night with its dreams. (Amali al-Saduq, vol. 1, p. 620)
Imam al-Sadiq (AS) related from his forefathers, from the Commander of the Faithful (AS): By God, this world of yours is nothing to me but a halting place of travellers who have alighted beside water, and soon the caravan leader will call out to them: Rise, it is time to depart. The pleasures of this world are to me like the scalding water of Hell, which I drink burning hot, and like a bitter draught which I swallow in painful gulps. Yes, one must be patient with a world whose affliction passes like a troubled dream in the night.
It is reported from al-Asbagh ibn Nubata, from Dirar ibn Damra al-Nahshali, who said: May God have mercy on Ali. By God, he was among us as one of us: he drew us near when we came to him, he answered us when we asked him, and he welcomed us close when we visited him. No door was ever closed to us before him, and no chamberlain ever kept us from him. (Amali al-Saduq, vol. 1, p. 624)
The narrator said: May God have mercy on Ali (AS). He was among us and like one of us. When we came to him he drew us close to himself. When we asked him something he answered us. When we went to visit him he honoured us. He never hid himself from us and never placed a chamberlain between us and himself.
Muhammad ibn al-Hasan al-Saffar said: The Commander of the Faithful said: Gain as many brethren as you can, for even a single enemy is many. (Amali al-Saduq, vol. 1, p. 669)
The Commander of the Faithful (AS) said: Make as many friends as you can and avoid enmity, for even one enemy is too many.