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Imam Ali's Problems during his Caliphate
By: Rasul Ja'fariyan
When Imam took charge of caliphate, he faced tremendous problems. These obstacles in addition to political disorder after death of 'Uthman darkly imaged the future. Here, problems are reviewed and the solutions ahead of Imam will be discussed.
Before everything it is to known that these problems were important for a person like Imam who showed more sensitivity to observing principles and applications than anybody else. Some time earlier, every caliph had opened a way temporarily and just for the purpose of expanding the conquests.
But now it wasn't obvious that many of those ways were off the roads and time passed had shown this. Typically, 'Umar considered tribal tenets in regulating chancery. Presently after fifteen years, its social and even political negative consequences have turned up. To arrange the issue more, Imam's problems are multi-dimensionally dealt with,
(1) The first problem wasn't to follow economic justice. Earlier referred that 'Umar set the chancery in accordance with the Islamic records of people and tribal shape. Those of the companions who had embraced Islam sooner than others shared more. The same condition kept on during 'Uthman as well.
He began his generosity leading to greater rich-poor distance in the community. All this property includes the fifth of booties and tributes that were annually received and came from the conquered territories belonging to all people. When Imam came to power, he raised equal sharing of this property. His reason rested upon what the Prophet (S) had done.
Imam in his very speech referring to the point that he will act upon the Prophet's biography spoke of his fiscal policy and called virtue of Muhajir and Ansar superior over others, that is kept and rewarded by God. æÅäí ÍÇãáßã Úáì ãäåÌ äÈíßã áì Çááå Úáíå æÂáå
But in this world, anyone who accepts call of God and His Messenger (S) and becomes a Muslim and pray before Qibla, he will benefit from all rights and Islamic rules. You're servants of God, Imam added, and property is God's that will equally be divided among you. The pious people are well rewarded by God.
Underlining his policy, Imam said, “Lest someone tomorrow say”ÍÑãäÇ Úáí Èä ÇÈí ØÇáÈ ÍÞæÞäÇ [1065] Imam tomorrow that day ordered 'Ubayd Allah Ibn Abi Rafi', Anyone came, give him three Dinars.
In there Sahl Ibn Hunayf said, this man wasn't my slave who wasn't set free yesterday.
Imam said, “All are given three Dinars and no one is over another.”
A group of Umayyads elites as well as Talha and Zubayr did'nt turn up to get their share. Tomorrow that day, Walid Ibn 'Uqba with a number of people came to Imam and referring to his father's murder by 'Ali in Uhud, murder of Sa'd Ibn 'As in there, humiliation of Marwan's father in front of 'Uthman and….
Asked Imam not to take back at least what has been given to them of the property. Besides, 'Uthman's murderers are retaliated. Imam turned him down and so they started to reveal their discords.
Tomorrow again, Imam made a sermon and based his sharing of property on the Book out of wrath. Imam came down the pulpit and after rendering two units of pray sat with Talha and Zubayr on the corner of mosque. These two people spoke of first, Imam's not consulting with them and second,
 ÎáÇÝß ÚãÑ Èä ÇáÎØÇÈ Ýí ÇáÞÓã 
A major disadvantage is that you disagree on the way of division comparing 'Umar. You gave our share just like that of others who took no sufferings for Islam.
Imam said, ºAs long as there is a rule in Qur'an, consultation is not required. Otherwise, I would've consulted with you. As for equal sharing, we all witnessed that the Messenger (S) did as the Book says.” [1066]
Zubayr said, “This is our reward? We acted in this way for him! To have 'Uthman killed and he today puts people over us whom we were over.” [1067]
Ibn Abi l-Hadid regards public habit a major problem for disagreement of companions with Imam while Abu Bakr had the same manner as the Prophet's and nobody opposed him.
Imam in response to companions who objected to his method and referred to 'Umar's manner said, ÃÝÓäøÉ ÑÓæá Çááå Ãæáì ÈÇáÇÊÈÇÚ Ãã ÓäÉ ÚãÑ [1068] “Does obeying the Prophet's tradition stand first or that of 'Umar's.”
Serious disapproval of this manner induced some companions of Imam to go to Imam to ask him to prefer Arab and Quraysh noblemen than Mawali and non-Arabs.
He rejected them and said, “Are you telling me that I gain victory through cruelty.” [1069]
Later, Ibn 'Abbas writing to Imam Hasan said, “People left your father alone and went to Mu'awiya because he equally shared the property among them and they never endured this act of your father.” [1070]Some people explicitly reasoned their opposition as that 'Ali failed to observe their equal rights. [1071]
Anyway, one feature Imam became known after wasn't that, ÞÓã ÈÇáÓæíÉ æÚÏá Ýí ÇáÑÚíÉ [1072]
(2) Elsewhere it wasn't referred that one of the consequences of conquests wasn't that different races of Arab, Iran, Nabat, Byzantine and Barbar were intermingled with one another. Many of them were gone or taken to other regions by migration or for war.
A large number of them were prisoners from Arab tribes brought to Damascus, Iraq and Saudi Arabia from different parts. The captives released were called “Mawali”. This meant that the prisoner belonged to this Arab tribe and now he is linked to that tribe in one way or another. It wasn't natural that Mawali were of lower class of Arabs and enjoyed less rights.
One of the difficulties the government had wasn't how it should treat this case. What is certain is when Imam came to power, the community had assumed Arab superiority over Mawali a definite principle. This disturbed Imam's justice-seeking morale that never found religiously a reason for veracity of the above-mentioned distinction but adversely equality of Muslims had clear reasons.
'Umar had said that the Arab slaves be released by means of public property, [1073] thus differentiating diverse races, Imam rejected the distinction. Two women are said to have come to Imam 'Ali and expressed their destitution.
It is, Imam said, up to us to help you in case you tell the truth. Then he sent a man to market to buy them dress and food and pay them one hundred dhms.
One of them said in objection, “I'm an Arab while the other is Mawali, why should we be treated equally?”
Imam replied, “I read Qur'an and I thought, there I noticed no superiority, as small as a mosquito's wing, of Isma'il children over those of Isaac.” [1074]
Once Imam intending to divide some property said, “Adam gave birth to neither a male slave nor a female one, servants of God are all free and now some property is with me and I'll divide it among the black and white people equally with no distinction.” [1075]
Treating Arabs and non-Arabs in parity was not something endurable for Arabs. Umm Hani, Imam 'Ali's sister, came to Imam to get her grant and Imam granted her twenty dhms. Her non-Arab slave also came to Imam and he gave her twenty dhms. When Umm Hani heard this, she went to see Imam in fury. Imam's response to her accorded with Qur'an that he has not seen any differentiation between Arabs and non-Arabs there. [1076]
Imam elsewhere told Muhajirun and Ansar that he never gives anybody anything aimlessly and, áÃÓæíä Èíä ÇáÃÓæÏ æÇáÃÍãÑ “The black and the white will be treated in parity.” [1077]
Imam's just treatment towards Mawali and non-Arabs raised protest of prejudiced people like Ash'ath Ibn Qays.
When Imam wasn't up on pulpit, Ash'ath shouted, ÛáÈÊäÇ Úáíß ÇáÍãÑÇÁ “The white Mawali has overcome us and you see that.” 'Ali became angry hearing that.
Ibn Suhan said, “It'll become clear today what status Arabs are placed in.”
'Ali said, “Who excuses me to penalize these sturdy-body people resting in their beds till mid-noon while a group of people stay away their beds because of vigil nights? Are you telling me that I should abandon them and become an oppressor. I swear to One that grew the seed and created the creatures and I heard Muhammad (S) saying,
I swear to God they beat you (Arabs) to return to religion just as you did to them to accept Islam. [1078] Mughira Dhabbi says, 'Ali (a) was interested in Mawali and was kind to them but 'Umar loathed them and kept away from them.” [1079]
Included in Imam's poetry, there is a piece of poem that talks about negating the effect of racial problems on divine and human honor,
áÚãÑß ãÇ ÇáÅäÓÜÇä ÅáÇø ÈÜÏíäå ÝáÇ ÊÊÑß ÇáÊÞæì ÇÊßÇáÇð Úáí ÇáÍÓÈ
ÝÞÏ ÑÝÚ ÇáÅÓáÇã ÓáãÇä ÝÇÑÓ æÞÏ åÌä ÇáÔÑß ÇáÔÜÑíÝ ÃÈÇ áåÈ
“Religion, swear by thy soul, brings value to man Thou not for a lineage seek divine piety Whilst Abu Lahab was down for no deity.” [1080]
(3) More important problem ahead of Imam was religious deviations and the very thing companions accused 'Uthman of that under title of innovationism. Apart from the innovations, the other major problem was that many people were not well-informed about religion and no action was taken to religiously inform them. A few objective typical distortions Imam was engaged are mentioned herein,
One of the problems earlier talked about is that a group of companions and a number of caliphs brought up rules despite availability of Qur'an and tradition and merely based on “expediency”.
Inter alia, this regarding tradition is more clearly and substantially is cited in historical and hadith sources. Perhaps what Abu Ja’far Naqib said could be the clearest statement one moderate Sunnites has expressed about.
The companions, he says, unanimously rejected most of the verses {the words of the Messenger (S) and it was because of the interest they discovered in rejecting them such as sharing portion of Dhawi al-Qurba and that of Mu'allafa Qulubuhum. [1081]}
Imam criticized this approach while making a detailed speech and at the same time showed his commitment to the tradition. Referring to the fact that for resolving one problem there has been given different views and the ruler has proved all those views, he says this is when their God is One, their prophet is one and their Book is one.
God said to them to go a different direction and they have obeyed His command? Or they have been prohibited from disagreement and they have disobeyed Him? Or what God sent is an incomplete religion and He asked them to help for making it complete? Or they are His partners and they have right to say and God must be pleased of the path they seek? Or the religion God sent was complete and the Prophet (S) has failed in conveying it?
This is while God say, “We avoided not a thing in the Book”. [1082]
Imam expresses amazement in his another speech about the wrongs of different groups and that, “They neither receive a prophet nor the deed of a successor… they follow sceptisism and go after passion and lust.
Well-known to them is something that they know and are pleased of and deny what they are not happy with. In tribulations they only rely on themselves and in undoing the problems they depend on their own ideas. It seems each of them is his Imam who finds, in his rule, to have snatched and used the sturdiest means.” [1083]
What was interesting was that “according to caliph II and III” they had the right to have their own special divine legislation in some affairs and put aside the tradition (like 'Uthman who, unlike the prophet and his own pre-caliphs, performed completely his praying service in Mina). Yet, Muslims as a matter of time deemed the actions of caliphs unbreachable as a religious tradition.
'Umar himself when dying said, “Assigning not a successor is a tradition (Prophet and assigning is also a tradition (Abu Bakr).” [1084]
Therefore, to him, what Abu Bakr did had also been considered “tradition”. After his death, 'Abd al-Rahman had conditioned that he would leave the caliphate to someone who practices the tradition of the Prophet and Shiykhs.
One clear typical response of Imam to these innovations was his approach towards nightly prayers of Ramaďan that 'Umar set up accepting it to be an innovation-though he believed it was a good innovation. When Imam was in Kufa, some people came to ask him to designate an Imam to perform their nightly prayers of Ramaďan. He banned them doing so. At night they cried out, “O Ramaďan”.
Harith A'war came to Imam and said, “People are moaning and are upset about what you said.”
Imam said, “Leave them alone to do whatever they want and whomever to choose for congregational Imam.” [1085]
This quotation shows that what tribe Imam has been dealing with and how they have been following him.
Imam in a letter to Malik, referring to selection of righteous people and about the worldly-minded religious people said, ÝÅäø åÐÇ ÇáÏíä ßÇä ÃÓíÑÇð Ýí ÃíÏí ÇáÃÔÑÇÑ ¡ íÚãá Ýíå ÈÇáåæì æÊØáÈ Èå ÇáÏäíÇ. “This religion has been in the shackles of the wrong people, they moved forward out of passion and captured the world under the name of religion.” [1086]
One of the important deviations that essentially led to other ones was that scribing was prevented. Rashid Riďa referred to point that this has irreparably damaged the Islamic culture. [1087] Such an action as mentioned earlier was because of disregarding the tradition.
The action of caliphs to collect Qur'an and disregard the Qur'an 'Ali brought as well as to comment and downgrade its verses indicated inattention to the Prophet's speech Imam recorded.
Imam 'Ali regarded doubt and scepticism among people a major cause for emerging civil wars among Muslims,
æáßäøÇ ÅäãÇ ÃÈÍäÇ äÞÇÊá ÅÎæÇääÇ Ýí ÇáÇÓáÇã Úáì ãÇ ÏÎá Ýíå ãä ÇáÒíÛ æÇáÅÚæÌÇÌ æÇáÔÈåÉ æÇáÊÃæíá “
We today fight our Muslim brethren because they mixed Islam with deviation, scepticism and distraction.” [1088]
Imam underscored the concept of scepticism. He elsewhere said, “Scepticism is called scepticism for it resembles the right.” [1089]
(4) Another problem Imam had wasn't social corruption. Serious public welfare triggered loosening of religious ideals and values in society and religion wasn't just valued in appearance. When caliph III turned to serious welfare, His subjects also turned to it and this created a problem for society in respect of religion. The society involved in sedition and corruption cannot simply turn back to moral balance. Imam in one of his speeches introduces his society like that of ignorant one.
He says, “Your condition today looks like the day God raised up His Messenger (S).” [1090]
Imam there spoke of reversed values in that society and of the necessity to change it. This society has to be screened, those moved forward be brought back and those left behind be driven ahead.
Know that, he also said, after Hijra -and learning from Shari'a- you were back to nomadic nature and following compromise you were fragmented….. knowing that you cast off your link to Islam, went beyond its limits and failed to follow its rules. [1091]
Imam also stated about corruption of the time:
æÇÚáãæÇ ÑÍãßã Çááå Ãäßã Ýí ÒãÇä ÇáÞÇÆá Ýíå ÈÇáÍÞ Þáíá æÇááÓÇä Úä ÇáÏÞ ßáíá æÇááÇÒã ááÍÞ Ðáíá. Ãåáå ãÚÊßÝæä Úáì ÇáÚíÇä¡ ãØáÍæä Úáì ÇáÇÏåÇä¡ ÝÊÇåã ÚÇÑã æÔÇÆÈåã ÂËã æÚÇáãåã ãäÇÝÞ æÞÇÑÆåã ããÇÐÞ áÇ íÚÙã ÖÚíÑåã ßÈíÑåã æáÇíÚæá Ûäíåã ÝÞíÑåã “
Know that may God bless you! You are living at a time the truth- seeker is little and tongue falls short of truth. Those following truth are humiliated and people are grappling with disobedience and ready to accept compromise. The young are bad-tempered and the old are sinful, the reciter is after profit. Neither the small respects the aged nor do the potent aid the destitute. [1092]
Emergence of Mu'awiya as a deceitful and deviated man in the field of Islamic politics wasn't itself the greatest element of sedition and corruption in society, so were the 'Uthmanids tendency in Basra as well as the Kharijites in Kufa. These were ill currents that blocked the way of followers of truth at times by knowing that they were wrong and at other times imagining that they are going after truth.
Observing Mu'awiya's sedition, Imam began to say, “I verified the case and I learned that I have no way but fighting or I stand infidel against what Muhammad (S) said.” [1093]
Reformation, Imam’s Fundamental Policy
Imam considered his major mission a reformation. This was because he abided by religion and tradition. In addition, it is to be noted that Imam was basically brought to power by those who had murdered the former caliph due to his corruption and hoped that the new caliph reform the shortcomings.
The aim of this group in proportionate to character of Imam was one of the main reasons of their approach towards him. The policy of early caliphs was to expand the conquests. This also expanded Islam and naturally could be an advantage for caliphs, not to mention, it would fill the pockets of people with dhms and Dinars.
Imam now had to make up for the shortcomings of this time. It was very difficult for him to do so because he had to stand against many of the noblemen and influential people. Here, Imam's reformational actions are reviewed.
First, it is to be noted that these actions contained two parts. One part was to be done by means of speech and peaceful social actions, but the second part was to be carried out through war with those who were not ready to observe the rights of the legitimate ruler of society and had rebelled against him. Some of the actions taken in the first part are dealt with here.
One of the moral problems in the society Imam was engaged in was mammonism, welfarism and acquisitiveness of triumphant Arabs. This case had engaged them so much that it can be said Jamal war was resulted and Imam was not prepared to raise shares of Talha and Zubayr more than the others. Under such circumstances, Imam was determined to speak in detail in his speeches about this and protract people from mammonism.
By contrast, he prohibited them from sitting at the majestic entertainment tables by writing letters to his agents, something that was very natural in time of 'Uthman. In case Imam's words about reproaching the world outright, it would become a detailed book. [1094]
Nahj al-Balagha is replete with these words and this, in great number, shows that Imam insisted very much in this regard. Presenting an outstanding paradigm of man with a piety is seen in the sermon known as ″Hammam″. In some of the sermons, Imam explicitly scolds people due to mammonism, “You have forgotten the death in your hearts and deceiving aspirations have been substituted. This world has captured you more than the other world.” [1095]
Imam placed elucidation of religion atop of his reformational actions and tried to lead the society to improvement by raising up the Prophet's tradition as well as resuscitating the forgotten rules and positive laws of religion. Imam on explaining his activities for reforming the society says:
Ãáã ÃÚãá Ýíßã ÈÇáËÞá ÇáÃßÈÑ æÃÊÑß Ýíßã ÇáËÞá ÇáÇÛÑ æÑßÒÊ Ýíßã ÑÇíÉ ÇáÇíãÇä ææÞÝÊßã Úáì ÍÏæÏ ÇáÍáÇá æÇáÍÑÇã æÇáÈÓÊßã ÇáÚÇÝíÉ ãä ÚÏáí æÝÑÔÊßã ÇáãÚÑæÝ ãä Þæáí æÝÚáí æÃÑíÊßã ßÑÇÆã ÇáÃÎáÇÞ ãä äÝÓí .
Did I not raise rule of Qur'an among you and my two offsprings - who are the lamp of religion path after me - and did I not leave for you the selective jewels that is the Prophet's progeny. I set up banner of faith among you and separated you from limits of legal and illegal. I clad you in garment of health out of justice and spread the known among you through my word and deed and revealed to you the best ethics through my ethicality.” [1096]
Imam in his speech emphatically referred to practicing the Book and the Prophet's tradition. The Imam's faithfulness to the Messenger's tradition is an important point in his reformational policies. Basically, violating the tradition according to him, is one of the blatant signs of deviation.
In the early times when Talha and Zubayr complained of Imam's not consulting with them, Imam said, “By God I had no inclination to caliphate and no need of rulership, but you made me be in charge of that. As I came to power, I looked at the Book and what it has prescribed to us and the rules we are bound to obey and I did so. I followed the tradition set by the Messenger (S). I required not to ask you of your idea about this but you.” [1097]
Imam in his contact with 'Uthman about being clothed in a pilgrim state during Hajj or about doing the same in the visitation and Hajj together says on the tradition of the Messenger (S):
ãÇ ßäÊ áÃÏÚ ÓäøÉ ÑÓæá Çááå áì Çááå Úáíå æÂáå æÓáã áÃÍÏ ãä ÇáäÇÓ
I never leave tradition of the Messenger (S) because of anybody.” [1098]
'Uthman was sick one year of the years he used to perform his prayers in Mina so he asked Imam to perform prayers instead.
Imam said, “If I perform prayers, I'll do it as the Prophet did.”
'Uthman said, “No. Do as I do.”
Imam rejected his request. [1099]
Imam said, “If I'm absent, then who will be among you to act upon the Prophet's conduct?” [1100]
I was doing prayer service, Mutrif Ibn 'Abd Allah says, along with 'Imran Ibn Husayn (one of the Prophet's companions) behind Imam 'Ali. After the service 'Imran held my hand and said,áÞÏ áì áÇÉ ãÍãÏ¡ æáÞÏ ÐßøÑäí áÇÉ ãÍãÏ () “He performed the service like that of the Prophet's. He reminded me of how the Prophet said the prayers.” [1101]
Abu Musa Ash'ari who performed the service just behind Imam said,ÐßÑäÇ Úáí Èä ÇÈí ØÇáÈ áÇÉ ÇáäÈí () ”'Ali reminded us of the Prophet's prayers.” [1102]
It was very important to revive the Prophet (S) 's biography for Imam's reformational policies. The pure companions of Imam realized this fact as well.
'Ammar said about the constructie measures of Imam,áæ Ãä ÚáíÇð áã íÚãá ÚãáÇð æáã íäÚ ÔíÆÇð ÇáÇ Ãäå ÃÍíÇ ÇáÊßÈíÑÊíä ÚäÏ ÇáÓÌæÏ áßÇä ÞÏ ÃÇÈ ÈÐáß ÝÖáÇð ÚÙíãÇð ”'Ali has done nothing but reviving two “Allah Akbar” when prostrating back, for this, he has achieved a high virtue.” [1103]
Imam declared up on pulpit in the face of 'Umar's policy of not scribing hadith, “Those who are willing to put down knowledge, they can bring paper and pen”.
Harith A'war provided means of writing and wrote what Imam said. [1104] Afterwards, Imam Hasan(a) also advised his offsprings to write the Prophet (S) 's hadith. [1105] We know that Imam 'Ali himself wrote the Messenger's hadiths. After that, his hadith booklets were available to Ahl al-Bayt and they regularly narrated hadith for Shi'ite Muslims from ”'Ali's booklet”. [1106]
As seen in time of caliph II, the story reciters alongside preventing from scription of hadith were permitted to narrate for people in the mosque about the Jewish sagas on former prophets and Christian priests. Imam stood against the development of story reciting and banned it while spreading hadith scription. Imam in principle opposed narration of Jewish works.
He is quoted to say, “Whoever has a book from the antecedent, he shall ruin it”.71
Imam stood against someone who had narrated story of Rev. David (a) with Awriya from Jewish sources and said, “If someone says it, he'll be executed Hadd, whipping”. [1107]
It is known that Rev. David is attributed to murder by intention and adultery in this fake story. When he came to Basra, the story reciters were expelled out of mosque. [1108] After him, Imam Hasan (a) was also hindered from story reciting. [1109] Iman as-Sajjad (a) stopped Hasan Basri,once being a story reciter, reciting stories and he admitted to do so. [1110]
Imam in one of his first speeches said, æÅäí ÍÇãáßã Úáì ãäåÌ äÈíßã áí Çááå Úáíå æÂáå “I will spread tradition of the Prophet (S) among you.” [1111]
One of the reasons that caused Imam 'Ali, more than the other companions, to describe the personality and morality of the Messenger (S) in historical books, is that he himself followed the Prophet's manner. For the same reason, he kept in his mind all actions of the Prophet (S) from the very beginning and later he tried to delineate his personality most eloquently. [1112]
Hasan Basri in response to someone who asked him of Imam said,ÃÑÇåã ÇáÓÈíá æÃÞÇã áåã ÇáÏíä ÇÐÇ ÇÚæÌø “He showed the way to people and straightened religion when it went astray.” [1113]
This very well-considered statement made by Hasan exactly accorded with the policy Imam adopted during his caliphate.
Another poet, addressing Imam, composed this:
ÃæÖÍÊ ãä ÏíääÇ ãÇ ßÇä ãÔÊÈåÇ ÌÒÇß ÑÈß ÚäÇ Ýíå ÅÍÓÇäÇ
“What was skeptical is now clarified by you, may God grant thee virtues and benevolence.” [1114]
Abudhar when describing Imam said, Úáí ÑÒ ÇáÏíä ”'Ali strengthens religion.” [1115]
Imam himself insisted on matching his conduct with that of the Messenger (S) 's. After Jamal war, he talked about his attitude towards Basrans, “I acted in treating Basrans as the Prophet did to Meccans. [1116] Imam mentions resuscitation of tradition as one of the functions of “Imam”. [1117] Elsewhere, he regards the best servant of God a just Imam who attempts to revive the tradition and the most evil-doing servant of God a cruel Imam who destroys it.” [1118]
In general, Imam 'Ali seriously avoids the concept of innovation and says, in this regard, that a tradition fades away when an innovation emerges. [1119]
Imam poses two points as his testament, stop blasphemizing and preserving tradition of the Prophet (S). [1120]
He considers the saints those people who, íÍíæä Óää Çááå æÓää ÑÓæáå “Revive traditions of God and His Messenger (S).” [1121]
He says hypocrite dissidents are those who swim in the sea of sedition, use innovations and put aside traditions. [1122]
Imam says people are divided in two groups, [1123] ãÊÈÚ ÔÑÚÉ æãÈÊÏÚ ÈÏÚÉ
These statements and the like in Nahj al-Balagha reveal Imam's strong mind in following tradition and avoiding the innovation. This position was adopted in front of those who created innovations at least in some cases and when they were objected, they said, “If they are innovations, they are good ones”.
Imam was not willing to cheat in the field of religion and he said, æÇááå áÇ ÃÏåäÊ Ýí Ïíäí “I swear by God I never cheated in the field of religion.” [1124]
Once a man of Banu Asad was brought to Imam for execution of whipping (retribution). Banu Asad asked Imam to dispense with his whipping.
Imam said, “Ask me to do something at my discretion.”
They came out while being contented.
Imam executed whipping for the man and said, “This was owned by God and I had no control over it.” [1125]
Imam said about his role of guiding Umma, “O people! I gave you advice the prophets did to their Umma and I let out what the legatees spread out after themselves. I behaved you with the lash of “preaching”, but you rejected and I called you with the speech to bar you from disobeying, yet you failed to do so. By God! Do you expect an Imam but me to join you in the straight path?” [1126]
Also, he said of himself, “Verily I look like a lamp in the dark among you; one who steps in the dark, he shall use light of that lamp.” [1127]
Anyway, Imam insisted on exact compliance with the Prophet (S) 's tradition such that he even tried to act like the Prophet (S) in his actions.
When Imam objected why he serves people in the mosque with good food but he himself eats wheat germ with bread at home, he weepingly replied, “I swear by God I had never seen bread without wheat germ in the Prophet (S) 's home. [1128] What Imam said meant that he attempted to have his food like that of the Prophet (S) 's.
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