Knowledge — part 1/3

It is unanimously believed that ‘Ali was the wisest among the people of his time. All people resorted to him learning from his rational and transmitted science. There are proofs testifying to what we have said:

First: ‘Ali ibn Abi-Talib was extremely clever and intelligent, having a hunger for knowledge. He was a constant company of the Holy Prophet, from childhood to the day the Messenger of Allah departed from this world, benefiting from the ocean of his knowledge. Evidently, the Holy Prophet (S) was superior to all human beings and his knowledge was above all. Naturally such an intelligent and clever student who accompanied such a perfect man and was hungry for knowledge on the one hand and the student’s interest in learning from childhood till the end of his life had made ‘Ali a student of high capacity who was walking in a path leading to the zenith of perfection on the other.¹³

Second: ‘Ali’s superiority over the people of his time is that God Almighty has said of him:

“… and the retaining ear might retain it” (69:12)

. Tha’labi, a Sunni commentator, in interpreting the verse says: The Messenger of Allah said to ‘Ali: I called on God Almighty to make you a true example of this verse.

Abu-Nasir Hafi, the Shafi’ite, has related: The Messenger of Allah said to ‘Ali: God Almighty has ordered me to call you and teach you the knowledge so that you will retain it. The above mentioned verse was revealed on the same occasion. O ‘Ali, you have the hearing ear and are the retainer of knowledge.¹⁴

Third: ‘Ali’s superior knowledge is that the Messenger of Allah said, “‘Ali is the most competent among you in relation to judgment.” Evidently, passing a fair judgment requires an in-depth knowledge and full faith. Since ‘Ali was the most competent and qualified, his knowledge too was certainly above all.¹⁵ Bayhaqi quoted ‘Ali as having said: The Holy Prophet (S) gave me the mission to set out to Yemen for passing judgment among them. Being surprised by the order and its referring to me, I said: O Messenger of Allah! Do you assign me a judge while I am still too young not knowing

العِلْمُ:

وَقَدْ أجْمَعَ النَّاسُ كافَّةً عَلَى أنَّ عَلِيَّ بنَ أَبِي طالِبٍ عَلَيْهِ السَّلامُ كانَ أعْلَمَ أهْلِ زَمانِهِ وَمِنْهُ اسْتَفادَ النَّاسُ جَميعَ العُلومِ العَقْلِيَّةِ وَالنَّقْلِيَّةِ، وَيَدُلُّ عَلَى ذَلِكَ وُجُوهٌ: الأوَّلُ: إنَّ عَلِيَّ بْنَ أَبِي طالِبٍ عَلَيْهِ السَّلامُ كانَ فِي غايَةِ الذَّكاءِ وَالفِطْنَةِ شَديدَ الحِرْصِ عَلَى التَّعَلُّمِ عَظيمَ المُلازَمَةِ لِرَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ لَيْلاً وَنَهاراً مِنْ صِغَرِ سِنِّهِ إلَى حينَ مُفارَقَتِهِ وَهوَ أكمَلُ أشْخاصِ البَشَرِ عِلْماً وَفَضْلاً. وَمِنَ المَعْلومِ بِالضَّرورَةِ أنَّ مِثلَ هَذَا التِّلْميذِ المُلازِمِ لِهَذِهِ المُلازَمَةِ لِهَذا المُعَلِّمِ الكامِلِ مَعَ شِدَّةِ حِرْصِ المُعَلِّمِ عَلَى التَّعْليمِ وَحِرْصِ المُتَعَلِّمِ علَى التَّعَلُّمِ فإنَّ التِّلْميذَ فِي غايَةِ الكَمالِ وَنِهايَةِ الفَضْلِ وَالعِلْمِ.

وَهَذا بُرهَانٌ قَطْعِيٌّ لاَ خِلافَ فيهِ.

الثَّاني: قَالَ اللهُ تَعالَى فِي حَقِّهِ: ?وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ?. رَوَى الثَّعلَبِيُّ فِي تَفسيرِهِ قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ سَأَلْتُ اللهَ عَزَّ وَجلَّ أنْ يَجْعَلَها أُذُنَكَ يَا عَلِيُّ. وَرَوى أَبُو نَعيمٍ الْحَافِظُ الشَّافِعِيُّ بإسْنادِهِ قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: يَا عَلِيُّ إنَّ اللهَ عَزَّ وَجلَّ أَمَرَنِي أَنْ أُدْنِيَكَ وَأُعَلِّمَكَ فَأُنْزِلَتْ هَذِهِ الآيَةُ ?وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ? فَأنْتَ أُذُنٌ واعِيَةٌ لِعِلْمِي. الثَّالثُ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: أقْضاكُمْ عَلِيٌّ.

وَالقَضَاءُ يَسْتَلْزِمُ العِلْمَ وَالدِّينَ. فَإذَا كانَ أقْضى مِنْ غَيْرِهِ وَجَبَ أنْ يَكونَ أعْلَمَ مِنهُ. وَرَوى البَيهَقيُّ عَنْ عَلِيٍّ عَلَيْهِ السَّلامُ قَالَ: بَعَثَنِي رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ إلَى اليَمَنِ فَقُلْتُ: بَعَثْتَني وَأنا شابٌّ أَقْضي بَيْنَهُمْ وَلا أدْري مَا القَضاءُ. فَضَرَبَ فِي صَــدْري

the principles of judgment! The Holy Prophet (S) put his hand on my chest, prayed for me and said: O Lord! Guide his hear, make his tongue steadfast in telling the truth. ‘Ali said: By the God who cleaves a grain in the earth, after this prayer, I did not pass any judgment between two persons in which there was a bit of doubt.¹⁶

Nasa’i, in his book of Sahih, and Ahmad ibn Hanbal, in Musnad, have reported ‘Ali as saying: When the Messenger of Allah sent me to Yemen for judgment among people and I was very young, I said to the Messenger of Allah: You are sending me to people among whom there are many differences and hostilities in relation to legal problems and I do not have experience in passing legal judgment. The Holy Prophet (S) said: God Almighty will guide you tongue in telling the truth and will keep your heart steadfast so that you will judge among people without having any doubt.¹⁷ Fourth: Salman Farsi reports: the Holy Prophet (S) has said: The most knowledgeable among my Ummah after me will be ‘Ali ibn Abi-Talib.¹⁸

Fifth: The eloquent of Khawarizm and Abdullah ibn Mas’ud have reported the Holy Prophet (S) as saying: Wisdom has been divided into ten parts, none parts of which have been given to ‘Ali and the people have been given just one part of it.¹⁹ Sixth: Tirmidhi has quoted the Holy Prophet as saying: I am the city of knowledge and ‘Ali is its gate.²⁰ Baghawi, in Sihah, has reported the Holy Prophet (S) as saying: I am a collection of wisdom and ‘Ali is the gate of it.²¹ Ibn Abbas has quoted the Holy Prophet (S) as saying: I am the city of knowledge and ‘Ali the gate thereof. Therefore, anyone who wishes to enter it should go through its gate.²²

Khawarizmi has quoted Ibn Abbas on the authority of the Holy Prophet: I am the city of wisdom and ‘Ali is the gate thereof. Therefore, whoever longs for wisdom should enter the city through its gate.²³

Seventh: Baghawi, in Sihah, has quoted Abil-Hamra' on the authority of the Holy Prophet as saying: Whoever wishes to understand about the knowledge of Adam, the perception of Noah, the piety of John, and the power of Moses, should look at ‘Ali, for he has all the virtues of these men altogether.

وَقالَ: اللَّهُمَّ إِهْدِ قَلْبَهُ وَثَبِّتْ لِسَانَهُ. قَالَ: فَوَالَّذي فَلَقَ الْحَبَّةَ مَا شَكَكْتُ بَعْدَها فِي قَضاءٍ بَيْنَ اثْنَيْنِ. وَرَوى النَّسائِيُّ فِي صَحيحِهِ وَأحمَدُ بنُ حَنْبل فِي مُسْنَدهِ قَالَ: قَالَ عَلِيٌّ عَلَيْهِ السَّلامُ: بَعَثَني رَسُولُ اللهِ صَلّى اللهُ عَلَيْهِ وآلِهِ إلَى اليَمَنِ وَأنا حَديثُ السِّنِّ. قَالَ: قُلتُ: يَا رَسولَ اللهِ تَبْعَثُني إلَى قَومٍ يَكونُ بَيْنَهُمْ أحْداثٌ وَلا عِلْمَ لي بِالقَضَاءِ. قَالَ: إنَّ اللهَ سَيَهْدي قَلْبَكَ وَيُثَبِّتُ لِسانَكَ. فَما شَكَكْتُ فِي قَضاءٍ بَيْنَ اثنَينِ بَعْدَهُ.

الرَّابعُ: رَوَى سَلْمانُ الفارِسِيُّ قَالَ: قَالَ رسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: أعْلَمُ أُمَّتي بَعْدي عَلِيُّ بنُ أَبِي طالِبٍ. الخَامسُ: رَوَى أخْطَبُ خَوارِزمَ عَنْ عَبْدِ اللهِ بنِ مَسْعودٍ قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: قُسِّمَتِ الحِكْمَةُ عَلى عَشرَةِ أجْزاءٍ فَأُعْطِيَ عَلِيُّ بنُ أَبِي طالِبٍ مِنْها تِسْعَةً وَالنَّاسُ جُزءاً واحِداً.

السَّادِسُ: رَوَى التِّرمِذِيُّ فِي صَحِيحِهِ أنَّ رَسولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ قَالَ: أنَا مَدينَةُ العِلْمِ وَعَلِيُّ بابُها. وَذَكَرَ البَغَويُّ فِي الصِّحاحِ أنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ قَالَ: أنَا دارُ الحِكْمَةِ وَعَلِيٌّ بابُها.

وعَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: أنَا مَدينَةُ العِلْمِ وَعَلِيٌّ بابُها. فَمَنْ أرادَ العِلْمَ فَلْيأْتِ البَابَ. وَرَوى الخَوارِزميُّ عنِ ابنِ عَبَّاسٍ قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: أنَا مَدينَةُ الحِكْمَةِ وَعَلِيٌّ بابُها. فَمَنْ أرادَ الحِكْمَةَ فَلْيَأْتِ البابَ.

السَّابعُ: رَوَى البَغَويُّ فِي الصِّحاحِ عَنْ أَبِي الحَمْراءِ قَالَ: قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: مَنْ أرادَ أنْ يَنْظُرَ إلَى آدَمَ فِي عِلْمِهِ وَإلى نوحٍ فِي فَهْمِهِ وإلى يَحيى بنِ زَكَرِيَّا فِي زُهْدِهِ وَإلى مُوسى بنِ عِمْرانَ فِي بَطْشِهِ فَلْيَنْظُرْ إلَى عَلِيِّ بنِ أَبِي طالِبٍ.

Bayhaqi has reported that the Holy Prophet (S) said: Whoever wishes to find out about Adam’s knowledge, Noah’s piety, Abraham’s friendliness, Moses’ power and Jesus’ worship, should look at ‘Ali, for he has all these virtues.²⁴

In the book of al-Manaqib, the following is recorded: Harith Awar Hamdani has reported that the Holy Prophet who was among his companions says: I will soon show you Adam in his knowledge, Noah in his insight and Abraham in his friendliness. At this time, ‘Ali joined the Holy Prophet’s companions. Abu-Bakr who was present said: O Messenger of Allah! You have compared a man with three prophets, happy will be this man. Now let us know who this man is. The Holy Prophet (S) said: Do you not know him? Abu-Bakr said: No, messenger of Allah, for His messenger knows better. The Holy Prophet (S) said: That man is ‘Ali ibn Abi-Talib. Turning approvingly to ‘Ali, Abu-Bakr said: May you enjoy these virtues. O Abul-Hasan, is there anyone like you who has such a high position?²⁵

‘Ali has also been quoted as saying: By God, no single verse of the Qur’an was revealed whose occasion and place of revelation I did not know. Virtually, God Almighty has blessed me with an intelligent and knowing heart, and a guidance-seeking and asking tongue.²⁶ Abd al-Rahman Salmi has been reported as saying: By God, in the Quraysh tribe, I did not find anyone as knowledgeable as ‘Ali in relation to the Holy Qur’an.²⁷

Abul-Bukhtari has also been reported as saying: I saw ‘Ali having the Holy Prophet’s woolen garment on, his turban on the head, his sword fasten to his side, wearing his ring and sitting on the pulpit of Kufah.

Exposing his chest, ‘Ali said: Pose your questions to me before I depart from among you, for there is much knowledge within my chest. Then he emphatically said: This chest is the storage of knowledge and what I say to you is the knowledge I have derived from the mouth of the Holy Prophet (S). This knowledge is one which was revealed to the Holy Prophet who fed it to me because of his interest in me, that is to say I enjoyed from that special consciousness without seeing the angel of revelation. If I were given the position of judgment, I would issue religious decrees for the followers of Torah, Gospel, and the Psalms according to their own books in a way that with God’s power, these books would be able to speak to you saying ‘Ali is speaking truthfully about what we contained and made you aware of. Then, each of those books would blame its followers, saying: Why do you not ponder on and adhere to what you are reading?²⁸

وَرَوى البَيهَقيُّ بإسْنادِهِ إلَى رَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ قَالَ: مَنْ أرادَ أنْ يَنْظُرَ إلَى آدَمَ فِي عِلْمِهِ وَإلى نُوحٍ فِي تَقْواهُ وإلى إبْراهيمَ فِي حِلْمِهِ وإلى مُوسى فِي هَيْبَتِهِ وإلى عِيسى فِي عِبادَتِهِ فَلْيَنْظُرْ إلَى عَلِيِّ بنِ أَبِي طالِبٍ.

وَمِنْ كِتابِ المَناقِبِ: عَنِ الحارِثِ الأعْوَرِ صاحِبِ رايةِ عَلِيِّ بنِ أَبِي طالِبٍ قَالَ: بَلَغَنا أنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ كانَ فِي جَمْعٍ مِنْ أصْحابِهِ فَقالَ: أُريكُمْ آدَمَ فِي عِلْمِهِ وَنوحاً فِي فَهْمِهِ وَإبراهيمَ فِي حِكْمَتِهِ. فَلَمْ يَكُنْ بِأسْرَعَ مِنْ أنْ طَلَعَ عَلِيُّ بنُ أَبِي طالِبٍ عَلَيْهِ السَّلامُ. فَقالَ أَبُو بَكْرٍ: يَا رَسولَ اللهِ أقِسْتَ رَجُلاً بِثَلاثَةٍ مِنَ الرُّسُلِ؟! بَخٍ بَخٍ لِهَذا الرَّجُلِ. مَنْ هُوَ يَا رَسولَ اللهِ؟ قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: ألا تَعْرِفُهُ يَا أبا بَكْرٍ؟ قَالَ: اللهُ وَرَسولُهُ أعْلَمُ. قَالَ النَّبِيُّ: هُوَ أَبُو الحَسَنِ عَلِيُّ بنُ أَبِي طالِبٍ. فَقالَ أَبُو بَكْرٍ: بَخٍ بَخٍ لَكَ يَا أبا الحَسَنِ وَأيْنَ مِثْلُكَ.

وَمِنْهُ: عَنْ عَلِيٍّ عَلَيْهِ السَّلامُ قَالَ: وَاللهِ مَا نَزَلَتْ آيَةٌ إلاَّ وَقَدْ عَلِمْتُ فِيمَ أُنْزِلَتْ وَأَينَ أُنْزِلَتْ. وَإنَّ رَبِّي وَهَبَ لي قَلْباً عَقولاً وَلِساناً سَؤولاً.

وَمِنْهُ: عَنْ أَبِي عَبْدِ الرَّحْمَنِ السَّلَميِّ قَالَ: وَاللهِ مَا رَأَيْتُ قِرَشِيَّاً أقْرَأَ لِكِتابِ اللهِ عَزَّ وَجلَّ مِنْ عَلِيٍّ. وَمِنْهُ: عَنْ أَبِي البُخْتَريِّ قَالَ: رَأَيْتُ عَلِيَّاً عَلَيْهِ السَّلامُ صَعِدَ المِنْبَرَ بِالكُوفَةِ وَعَلَيْهِ مِدْرَعَةٌ لِرَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مُتَقَلِّداً بِسَيْفِ رَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مُتَعَمِّماً بِعِمامَةِ رَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَفي إصْبعِهِ خَاتَمُ رَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَقَعَدَ عَلَى المِنْبَرِ وَكَشَفَ عَنْ بَطْنِهِ فَقالَ: سَلوني قَبْلَ أنْ تَفْقِدوني، فَإنَّما بَينَ الجَوانِحِ مِنّي عِلْمٌ جَمٌّ. هَذَا سِفْطُ العِلْمِ. هَذَا لُعابُ رَسولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. هَذَا مَا زَقَّني رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ زَقَّاً مِنْ غَيْرِ وَحْيٍ أوحِيَ إلَيَّ. فَواللهِ لَوْ ثُنِيَتْ ليَ الوِسادَةُ فَجَلَسْتُ عَلَيْها لأَفْتَيْتُ لأهْلِ التَّوْراةِ بِتَوْراتِهِمْ وَلأهْلِ الإنْجيلِ بِإنْجيلِـهِمْ وَلأهْلِ الزَّبــورِ بِزَبورِهِمْ حَتَّى يُنْطِقَ اللهُ التَّوْراةَ وَالإنجيلَ وَالزَّبورَ فَيَقُولُ: صَدَقَ عَلِيٌّ. قَدْ أفْتاكُمْ بِما أنْزَلَ اللهُ فيَّ وَأنْتُمْ تَتْلونَ الكِتابَ أفَلا تَعقِلُونَ.

On another day, ‘Ali attended the gathering of people saying: Pose your questions to me before you lose the opportunity when I am not among you. Ask the ways of heavens, for I know them better than those of the earth.²⁹

Ahmad ibn Hanbal quoting the Messenger of Allah as saying to Fatimah: My daughter! Are you not pleased³⁰ for giving you in marriage to the most pioneer among my Ummah, the most knowledgeable of religion and the greatest of them in forbearance?³¹ Ibn Abbas has quoted the Holy Prophet (S) as saying: Actually nine tenth of knowledge has been bestowed upon ‘Ali and by God ‘Ali shares the other one tenth of knowledge with all the people.³²

A’ishah has been quoted as saying: ‘Ali was the most knowledgeable in relation to the Holy Prophet’s tradition.³³ Ibn Abbas has been quoted as saying: In one of his sermons Umar said: ‘Ali is the most knowledgeable of us in judgment and his insight is above us.³⁴ Abu’l-Mu’ayyad, in his book of Manaqib, has reported on the authority of Ibn Abbas that Umar, once, delivered a speech in which he said, “‘Ali is the most versed of all of us in judicature.”

Eighth: ‘Ali’s scientific supremacy is based on the fact that the fundamentals of all sciences go back to him, for he laid the foundations of religion, expressed the principle rules of Shari’ah and established the rational and transmitted sciences. As for jurisprudence, obviously the very fundamentals of Fiqh are attributed to him, for all the jurisprudents refer to him in problems related to Fiqh. As for attribution of Imamiyyah to ‘Ali, there is no room for argument, for the scholars and jurisprudents of Imamiyyah have derived their knowledge from ‘Ali and his infallible progeny. As for Hanafiyyah whose leader is Abu-Yusuf and Muhammad, they have derived their jurisprudence from Abu-Hanifah who is the student of Imam Sadiq who was the student of his father, Imam Baqir who was the student of Imam Sajjad who learnt his knowledge from his father, Imam Husayn and he too from his father, Amir al-Mu’minin.

وَقالَ يَوماً: إسْأَلوني مِنْ قَبْلِ أنْ تَفْقِدوني. سَلوني عَنْ طُرُقِ السَّماءِ فإنّي أَعْرَفُ بِها مِنْ طُرُقِ الأرْضِ وَمِنْ مُسْنَدِ أحمَدَ بنِ حَنْبلٍ أنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ قَالَ لِفاطِمَةَ: أوَما تَرْضَيْنَ أنّي زَوَّجْتُكِ أقْدَمَ أُمَّتِي سِلْماً وَأكْثَرَهُمْ عِلماً وَأعْظَمَهُمْ حِلماً. وَرَوى عَنِ ابنِ عَبَّاسٍ قَالَ: لَقَدْ أُعْطِيَ عَلِيُّ بنُ أَبِي طالِبٍ تِسْعَةَ أعْشارِ العِلْمِ. وَأَيْمُ اللهِ لَقَدْ شارَكَهُمْ فِي العُشْرِ العاشِرِ. وَعَنْ عائِشَةَ قَالَتْ: عَلِيٌّ عَلَيْهِ السَّلامُ أعْلَمُ النَّاسِ بِالسُّنَّةِ. وَمِنْ مَناقِبِ أَبِي المُؤَيَّدِ: عَنِ ابْنِ عَبَّاسٍ قَالَ: خَطَبَنا عُمَرُ فَقالَ: عَلِيٌّ أقْضانا. الثَّامِنُ: إنَّ مَبادِئَ العُلُومِ مُسْتَنِدَةٌ إلَيهِ وَهُوَ الَّذي مَهَّدَ قَواعِدَ الدِّينِ وَبَيَّنَ أحْكَامَ الشَّريعَةِ وَقَرَّرَ مَطالِبَ العُلومِ العَقْلِيَّةِ وَالنَّقْلِيَّةِ.

أمَّا الفِقْهُ: فَالفُقَهاءُ كُلُّهُمْ يَرْجِعونَ إلَيْهِ فِيهِ. وَأمَّا الإمامِيَّةُ فَانْتِسابُهُمْ إلَيْهِ مَعْلومٌ وَمِنْهُ أَخَذوا عُلُومَهُمْ. وَأحْكامُهُمْ كُلُّها مُسْتَنِدَةٌ إلَيْهِ وَإلى أوْلادِهِ الْمَعْصُومينَ عَلَيْهِمُ السَّلامُ. وَأمَّا الحَنَفِيَّةُ: فَإنَّ أصْحابَ أَبِي حَنيفَةَ كَأبي يوسُفَ وَمُحَمَّدٍ وَزُفَرَ فَإنَّهُمْ أخَذوا عَنْ أَبِـي حَنيفَةَ وَهُوَ تِلْميذُ الصَّادِقِ عَلَيْهِ السَّلامُ وَالصَّادِقُ تِلْميذُ الباقِرِ وَالباقِرُ تِلْميذُ زَيْنِ العابِدينَ وَزَيْنُ العَابِدينَ قَرَأَ عَلَى الحُسَيْنِ وَالحُسَيْنُ عَلَيْهِ وَعَلَيْهِمُ السَّلامُ قَرَأَ عَلَى أبِيهِ أميرِ المُؤْمِنينَ عَلَيْهِ السَّلامُ.

As for Shafi’ites, they have derived their jurisprudence from Shafi’i and he from Muhammad ibn Hasan, the student of Abu-Hanifah and Malik. Therefore, the knowledge and sect of Shafi’i are attributed to these two persons. As for Ahmad ibn Hanbal, the founder of Hanbaliyyah sect, he derived his knowledge from al-Shafi’i. Malik, the founder of the Malikiyyah, benefited from Rabi’at-al-Ra'y who was the student of Ikrimah and Ikrimah from Ibn Abbas who was the student of Amir al-Mu’minin.³⁵

As for Khawarij, we should say that their leaders were the student of Imam ‘Ali. The founder of syntax is Imam ‘Ali, too. In this relation, Imam ‘Ali said to Abu’l-Aswad Du’’Ali: All words are classified as three things: a noun, a verb or a preposition. The Imam then elaborated on their inflection. As for the interpretation of the Qur’an (Tafsir), it is unquestionably attributed to Imam ‘Ali, because Ibn Abbas was a student of Imam ‘Ali.³⁶ Ibn Abbas reported: Amir al-Mu’minin kept on speaking to me about the exegesis of the letter “b” in “Bismillah al-Rahman al-Rahim” from early night till morning; yet, the interpretation of the letter did not come to an end.

As for theology, beyond doubt ‘Ali is the founder of this science on which he has elaborated. ‘Ali used to speak about theology in his sermons delivered to people who, in turn, benefited from it. Scholars too referred to him for solving their scientific problems. Those who tried to learn this science were four groups; namely: Mu’tazilah, Ash’ariyyah, Shi’ah and Khawarij. The attribution of Shi’ism to ‘Ali is obvious and requires no explanation.

As for Khawarij, their scholars used to refer to Imam ‘Ali who was an authority for them.

وَأمَّا الشَّافِعِيَّةُ: فَأخَذوا عَنِ الشَّافِعِيِّ وَهُوَ قَرَأَ عَلَى مُحَمَّدِ بنِ الحَسَنِ تِلْميذِ أَبِي حَنيفَةَ وَعَلَى مَالِكٍ فَرَجَعَ فِقْهُهُ إلَيْهِما.

وَأمَّا أحْمَدُ بنُ حَنْبَلٍ: فَقَرَأَ عَلَى الشَّافِعِيِّ فَرَجَعَ فِقْهُهُ إلَيْهِ.

وَأمَّا مَالِكٌ: فَقَرَأَ عَلَى رَبِيعَةَ الرّأْيِ وَقَرَأَ رَبِيعَةُ عَلَى عِكْرِمَةَ وَقَرَأَ عِكْرِمَةُ عَلَى عَبْدِ اللهِ بْنِ عَبَّاسٍ وَعَبْدُ اللهِ بنُ عَبَّاسٍ تِلْميذُ عَلِيٍّ عَلَيْهِ السَّلامُ.

وَأمَّا الخَوارِجُ: فَأَكابِرُهُمْ وَرُؤَساؤُهُمْ تَلامِذَةٌ لَهُ. وَأمَّا النَّحوُ: فَهُوَ وَاضِعُهُ. قَالَ لأبي الأسْوَدِ الدُّؤَليِّ: الكَلامُ كُلُّهُ ثَلاثَةُ أشْياءٍ: اسْمٌ وَفِعْلٌ وَحَرْفٌ. وَبَيَّنَ لَهُ وُجُوهَ الإعْرابِ.

وَأمَّا عِلْمُ التَّفْسيرِ فَإنَّهُ مُسْتَنِدٌ إلَيْهِ لأنَّ ابْنَ عَبَّاسٍ كانَ تِلْميذَ عَلِيٍّ عَلَيْهِ السَّلامُ فِيهِ. وَقالَ: حَدَّثَني أميرِ المُؤْمِنينَ عَلَيْهِ السَّلامُ فِي تَفْسيرِ (البَاءِ) مِنْ (بِسْمِ اللهِ الرَّحْمَنِ الرَّحيمِ) مِنْ أوَّلِ اللَّيْلِ إلَى آخِرِهِ.

وَأمَّا عِلْمُ الكَلامِ: فَهُوَ الَّذِي قَرَّرَ قَواعِدَهُ وَأوْضَحَ بَراهينَهُ وَمِنْ خُطَبِهِ اسْتَفادَ النَّاسُ كافَّةً وَمَرْجِعُهُمْ كُلُّهُمْ إلَيْهِ فَإنَّ القَيِّمَ بِعِلْمِ الكَلامِ أرْبَعَةٌ: المُعْتَزِلَةُ وَالأشاعِرَةُ وَالشِّيعَةُ وَالخَوارِجُ. أمَّا الشِّيعَةُ: فَانْتِسابُهُمْ إلَيْهِ مَعْلومٌ.

وَأمَّا الخَوارِجُ: فَإنَّ فُضَلاءَهُمْ رَجَعوا إلَيْهِ وَأخَذوا العِلْمَ عَنْهُ.

As for Mu’tazilah, this group is scientifically related to their master, Wasil ibn Ata, who was the student of Abu-Hashim Abdullah ibn Muhammad ibn al-Hanafiyyah. Abu-Hashim was the student of his father and his father was the student of his dignified father, Imam ‘Ali. As for Ashariyyah, they were the students of Abu’l-Hasan ‘Ali ibn Abi-Bishr al-Ashari who was the student of Abu-’Ali Al-Jiba’i who was one of the great leaders of Mu’tazilah.³⁷

As for the spiritual path and intuition, all Sufis who have taken this path, attribute the Khirqah and other tools of this science to ‘Ali saying. So do the followers of futuwwah.³⁸

The valorous men of the time too have learnt the lesson of courage from ‘Ali to whom they are indebted, for on the day of battle of Uhud, Archangel Gabriel descended from the heavens crying out: There is no man (fata) more valorous than ‘Ali and no sword sharper than Dhu’l-Fiqar.³⁹

Moreover, one day, the Holy Prophet came out with happy mien and said to his companions: I am a valorous man, the son and brother of valorous men. The reason for my being valorous is that I am the master and leader of the Arabs. As for being the son of a valorous father, I am the son of Abraham (a.s), the friend of God, a prophet about whom God has said:

“… a young man making mention of them, and he was called Abraham” (21:60).

As for being the brother of a valorous man, I am the brother of ‘Ali about whom Gabriel said: There is no man more valorous than ‘Ali.⁴⁰

As for eloquence, its founder was ‘Ali, for he had reached the zenith of this technique. It has been rightly said that ‘Ali’s words are above the words of all creatures and beneath those of the Creator. All orators have learnt eloquence from him.⁴¹ Ninth: The Holy Prophet’s companions learnt the principles of religion from ‘Ali alone, often referred to him for religious decrees and if they were faced with problems they would seek the solution from him alone.

‘Ali used to correct wrong judgments passed by Umar. One example is when Umar ordered a pregnant woman who had committed adultery to be stoned, but Imam ‘Ali told him not to execute the sentence. When Umar asked him for the reason, Imam ‘Ali said, “If this woman’s sin has been proven and she has to be stoned to death, what is the sin of the infant she has in her womb?

وَأمَّا المُعْتَزِلَةُ: فَإنَّهُمْ انْتَسَبوا إلَى واصِلِ بْنِ عَطاءٍ وَهُوَ كَبيرُهُمْ وَكانَ تِلْميذَ أَبِي هاشِمٍ عَبدِ اللهِ بْنِ مُحَمَّدِ بْنِ الحَنَفِيَّةِ، وَأبو هاشِمٍ تِلْميذُ أبيهِ وَأبوهُ تِلْميذُ والِدِهِ عَلِيِّ بْنِ أَبِي طالِبٍ. وَأمَّا الأشاعِرَةُ: فَإنَّهُمْ تَلامِذَةُ أَبِي الحَسَنِ عَلِيِّ بْنِ أَبِي بِشْرٍ الأشْعَرِيِّ وَهُوَ تِلْميذُ أَبِي عَلِيٍّ الجِبائِيِّ وَهُوَ مِنْ مَشائِخِ المُعْتَزِلَةِ.

وَأمَّا عِلْمُ الطَّريقَةِ: فَإنَّ جَميعَ الصُّوفِيَّةِ يُسْنِدونَ الخِرْقَةَ إلَيْهِ وَأصْحابُ الفُتُوَّةِ يَرْجِعونَ إلَيْهِ لأنَّ جِبريلَ عَلَيْهِ السَّلامُ نَزَلَ يَوْمَ أُحُدٍ مِنَ السَّماءِ وَهُوَ يَقولُ: لاَ سَيْفَ إلاَّ ذو الفِقارِ وَلا فَتى إلاَّ عَلِيٌّ. وَخَرَجَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَوماً فَرِحاً مَسروراً وَقالَ: أنَا الفَتى ابْنُ الفَتى أُخو الفَتى.

أمَّا إنَّهُ الفَتَى فَلأنَّهُ سَيِّدُ العَرَبِ. وَأمَّا ابْنُ الفَتَى فَلأنَّهُ ابْنُ إبراهيمَ خَليلِ الرَّحْمَنِ الَّذِي نَزَلَ فِي حَقِّهِ ?فَتًى يَذْكُرُهُمْ يُقَالُ لَهُ إِبْرَاهِيمُ.? وَأمَّا أنَّهُ أخو الفَتى فَلأنَّهُ أخو عَلِيٍّ عَلَيْهِ السَّلامُ الَّذِي قَالَ جِبريلُ عَنْهُ: لاَ فَتى إلاَّ عَلِيٌّ. وَأمَّا عِلْمُ الفَصَاحَةِ: فَهُوَ مَنْبَعُهُ وَأصْلُهُ قَدْ بَلَغَ فِيهِ الغايَةَ وَتَجاوَزَ النِّهايَةَ حَتَّى قيلَ فِي كَلامِهِ بِأنَّهُ فَوْقَ كَلامِ المَخْلوقِ وَدونَ كَلامِ الخَالِقِ. وَكُلُّ الخُطَباءِ تَعَلَّموا مِنْهُ. التَّاسعُ: إنَّ جَميعَ الصَّحابَةِ كَانُوا يَرجِعُونَ إلَيْهِ فِي الأحْكامِ وَيَتَعَلَّمونَ الفَتاوَى مِنْهُ وَيَلْتَجِئونَ إلَيْهِ فِي حَلِّ المُشْكِلاتِ.

وَرَدَّ عَلِيٌّ عُمَرَ فِي قَضايا كَثيرَةٍ؛ فَإنَّهُ أمَرَ بِرَجْمِ امْرَأةٍ حامِلٍ كانَتْ قَدْ زَنَتْ فَنَهاهُ عَلِيٌّ عَلَيْهِ السَّلامُ وَقالَ لَهُ: إنْ كانَ لَكَ عَلَيْها سَبيلٌ فَلَيْسَ لَكَ عَلَى مَا فِي بَطْنِها سَبيلٌ. أَمْهِلْه

Therefore, give her respite and delay her punishments, as to give birth to child. Punish this woman when the nursing period comes to an end.” Umar complied with ‘Ali’s order saying: If ‘Ali were not here, Umar would perish

A woman, no more than six month pregnant was brought to Umar. He ordered the woman to be stoned to death because of the sin she had committed. ‘Ali was informed of the affair and stopped his order. Umar asked for the reason. ‘Ali said: God Almighty has said:

“The bearing of him and the weaning of him was thirty months” (46:15)

God Almighty has also said:

“And the mothers should suckle their children for two whole years” (2:233).

Therefore, if we deduct 24 months which is the period of suckling from thirty months, the remaining six months is the period of bearing. Umar let that woman go saying: If ‘Ali were not here, Umar would be perished.⁴³

An insane woman who was pregnant, charged with adultery was brought to Umar. He immediately ordered to stone her to death! ‘Ali was informed of the issue. He stopped Umar saying: Have you not heard what the Messenger of Allah has ordered on this case? Umar said: What is the order of the Messenger of Allah? ‘Ali said: The Messenger of Allah said: Several groups of people are exempt from duty; one who is insane till he becomes mentally healthy, another is a child until he reaches maturity, and the last one is one who is asleep until he wakes up. Hearing this, Umar let the woman go and did not punish her.⁴⁴

One day Umar in his sermon said: Anyone who sets his daughter’s marriage portion more than what is normal, the excess will be returned to the public treasury! A woman from among those present rose up and objected to this, saying: Why do you deprive us of the blessing God has bestowed on us in the Holy Qur’an? God Almighty has said:

“… and you have given one of them a heap of gold, then take not from if anything” (4:20).

Umar expressed regret for what he had uttered, saying: All people are wiser and more familiar with the religious precepts than Umar, even the women behind the curtain.⁴⁵

A woman charged with adultery was brought to Umar. He immediately ordered the woman to be stoned to death! ‘Ali who was present in that place before the execution of the order, said: Stop the order so that the crime will be investigated. Then, he turned to Umar and said: Is this woman to be stoned to death on your order? Umar said: Yes. Then, he recounted the woman’s admission of adultery. ‘Ali said: Perhaps you have been furious to her or you have intimidated her? Umar said: Yes, the case is so.

‘Ali said: Have you not heard from the Messenger of Allah saying: Confession with torture is not valid and no punishment is carried out on a person who confesses in this way. Getting confession by intimidation, putting someone in prison, or chaining a person is not valid either. Umar let that woman go immediately saying: No mother is able to give birth to a person like ‘Ali. Verily if ‘Ali were not here, Umar would be perished.⁴⁶

إلَى أنْ تَضَعَ وَتُرْضِعَ.

فَامْتَثَلَ عُمَرُ وَقالَ: لَوْلا عَلِيٌّ لَهَلَكَ عُمَرُ. وَأُتِيَ عُمَرُ بِامْرَأةٍ كانَتْ قَدْ وَضَعَتْ لِسِتَّةِ أشْهُرٍ فَأَمَرَ بِرَجْمِها فَنَهاهُ عَلِيٌّ صَلَّى اللهُ عليهِ عَنْ ذَلِكَ فَسَأَلَهُ السَّبَبَ. فَقالَ عَلِيٌّ عَلَيْهِ السَّلامُ: اللهُ تَعالَى يَقولُ: ?وَحَمْلُهُ وَفِصَالُهُ ثَلاثُونَ شَهْراً?. ثُمَّ قَالَ: ?وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلاَدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ.? فَبَقِيَ مُدَّةُ الحَمْلِ سِتَّةَ أَشْهُرٍ. فَخَلَّى عُمَرُ عَنْها وَقالَ: لَوْلا عَلِيٌّ لَهَلَكَ عُمَرُ.

وَأُتِيَ عُمَرُ بِامْرَأَةٍ مَجْنونَةٍ حُبْلى قَدْ زَنَتْ فَأَمَرَ بِرَجْمِها. فَقالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلامُ: أَمَا سَمِعْتَ مَا قَالَ رَسولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ؟ قَالَ: وَما قَالَ؟