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140. Akhbār al-QuÆāt –narrating from Ali ibn Rabi`a: “Indeed Ali (a.s.) had employed a man from the Bani Asad tribe by the name of Âubi`at ibn Zuhayr. When his mission concluded, he went to Ali (a.s.) along with a sack full of money and said: “O Commander of the Faithful! Some people have brought me these gifts which have amounted to this. If they are lawful for me, I will use them; otherwise I am bringing them to you.”
Ali (a.s.) said: “If you had kept them, it would have been treachery.”
Then he took it from him and placed it in the public treasury.”1

141. Imām Ali (a.s.) –in his sermon in which he states his treatment with ‘Aqil when he had asked for some money from the Public Treasury: “A very strange thing which happened is that a man came to us with a closed flask full of honey paste but I disliked it as though it was the saliva of a snake or its vomit. I asked him: “Is this a reward or zakāt or charity, for these are forbidden to us, the members of the Prophet’s family [Alhul-Bayt].” He said that it was neither this nor that, but a present.”
“Then I said: “May childless women weep over you. Have you come to mislead me from the religion of God by tricking me? Are you insane, or have you been overpowered by some jinn or are you speaking nonsense?”
“By God, even if I am given all the seven domains with all that exists under the skies in order that I may disobey God to the extent of snatching a grain of barley from an ant, I would not do it. For me, your world is lower than a leaf in the mouth of a locust that is chewing it. What has Ali to do with bounties that will pass away and pleasures that will not last? We seek the protection of God from the slumber of the intellect and the ugliness of stumbles, and from Him we seek succor.”2

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Rigorousness along with Softness

142. Imām Ali (a.s.) –in his letter to one of his administrators:
“The farmers of your province complain of your strictness, arrogance, humiliating treatment and harshness. I deliberated over it and found that if on account of their paganism they do
not deserve any favorable treatment of extra privileges they
do not deserve to be treated cruelly either because of our agreement with them that we have to respect. Therefore tolerate them and at the same time keep the position of strictness and behave between harshness and mercy and keep them neither too close nor too far and do not repel and drive them away, by the will of God.”3

1.. Akhbār al-Qudāt, vol. ۱, p. ۵۹.

2.. Nahj al-Balāghah, Sermon ۲۲۴, Bihār al-Anwār, vol. ۴۱, p. ۱۶۲, h. ۵۷.

3.. Nahj al-Balāghah, Letter ۱۹, Bihār al-Anwār, vol. ۳۳, p. ۴۸۹, h. ۶۹۴, Ansāb al-Ashrāf, vol. ۲, p. ۳۹۰. It is stated in Ansāb al-Ashrāf that he wrote this letter to `Amr ibn Salama al-Arhabi in which instead of the phrase ‘behave with them in between strictness and softness’, he wrote ‘no injustice should be done to them nor their pledge be broken; however, they should pay land tax and in order to preserve them nothing beyond their capacity should be taken from them. I commanded you to this and God is our resort. Wassalām.’


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140. أخبار القُضاة عن عليّ بن ربيعة: إنَّ عَلِيّاً اِستَعمَلَ رَجُلاً مِن بَني أسَدٍ يُقالُ لَهُ: ضُبَيعَةُ بنُ زُهَيرٍ، فَلَمّا قَضىٰ عَمَلَهُ أتىٰ عَلِيّاً بِجِرابٍ فيهِ مالٌ، فَقالَ: يا أميرَ المُؤمِنينَ، إنَّ قَوماً كانوا يُهدونَ لي حَتَّى اجتَمَعَ مِنهُ مالٌ فَهاهُوَ ذا، فَإِن كانَ لي حَلالاً أكَلتُهُ، وإن كانَ غَيرَ ذاكَ فَقَد أتَيتُكَ بِهِ. فَقالَ عَلِيٌّ: لَو أمسَكتَهُ لَكانَ غُلولاً. فَقَبَضَهُ مِنهُ وجَعَلَهُ في بَيتِ المالِ.1

141. الإمام عليّ علیه السلام ـ في خُطبَةٍ ذَكَرَ فيها تَعامُلَهُ مَعَ عَقيلٍ عِندَما طَلَبَ مِن بَيتِ المالِ، ثُمَّ قالَ ـ: وأعجَبُ مِن ذلِكَ طارِقٌ طَرَقَنا بِمَلفوفَةٍ في وِعائِها، ومَعجونَةٍ شَنِئتُها، كَأَنـَّما عُجِنَت بِريقِ حَيَّةٍ أو قَيئِها، فَقُلتُ: أ صِلَةٌ، أم زَكاةٌ، أم صَدَقَةٌ؟ فَذلِكَ مُحَرَّمٌ عَلَينا أهلَ البَيتِ! فَقالَ: لا ذا ولا ذاكَ، ولكِنَّها هَدِيَّةٌ، فَقلُتُ: هَبِلَتكَ الهَبولُ!2 أَ عَن دينِ اللهِ أتَيتَني لِتَخدَعَني؟ أ مُختَبِطٌ أنتَ أم ذو جِنَّةٍ، أم تَهجُرُ؟
وَاللهِ لَو اُعطيتُ الأَقاليمَ السَّبعَةَ بِما تَحتَ أفلاكِها، عَلى أن أعصِيَ اللهَ في نَملَةٍ أسلُبُها جُلبَ شَعيرَةٍ ما فَعَلتُهُ، وإنَّ دُنياكُم عِندي لاََهوَنُ مِن وَرَقَةٍ في فَمِ جَرادَةٍ تَقضَمُها. ما لِعَلِيٍّ ولِنَعيمٍ يَفنىٰ، وَلَذَّةٍ لا تَبقىٰ! نَعوذُ بِاللهِ مِن سُباتِ العَقل، وقُبحِ الزَّلَلِ، وبِهِ نَستَعينُ.3

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الجمع بین الشّدّة واللّین

142. الإمام عليّ علیه السلام ـ في كِتابِهِ إلىٰ بَعضِ عُمّالِهِ ـ: أمّا بَعدُ، فَإِنَّ دَهاقينَ4 أهلِ بَلَدِكَ شَكَوا مِنكَ غِلظَةً وقَسوَةً، وَاحتِقاراً وجَفوَةً، ونَظَرتُ فَلَم أرَهُم أهلاً لاَِن يُدنَوا لِشِركِهِم،
ولا أن يُقصَوا ويُجفَوا لِعَهدِهِم، فَالبَس لَهُم جِلباباً مِنَ اللّينِ تَشوبُهُ بِطَرَفٍ مِنَ الشِّدَّةِ، وداوِل لَهُم بَينَ القَسوَةِ وَالرَّأفَةِ، وَامزُج لَهُم بَينَ التَّقريبِ وَالإِدناءِ، وَالإِبعادِ وَالإِقصاءِ، إن شاءَ اللهُ.5

1.. أخبار القضاة: ج۱ ص۵۹.

2.. أي ثكلتْك الثكول; وهي من النساء الَّتي لا يبقى لها ولد ( النهاية: ج۵ ص۲۴۰).

3.. نهج البلاغة: الخطبة ۲۲۴، بحار الأنوار: ج۴۱ ص۱۶۲ ح۵۷.

4.. الدِّهقان: رئيس القرية ومُقدَّم التُّنّاء وأصحاب الزراعة، وهو معرَّب ( النهاية: ج۲ ص۱۴۵).

5.. نهج البلاغة: الكتاب ۱۹، بحار الأنوار: ج۳۳ ص۴۸۹ ح۶۹۴؛ أنساب الأشراف: ج۲ ص۳۹۰ نحوه، وذكر أنّه علیه السلام كتبه إلى عمرو بن سلمة الأرحبي، وفيه «في غير ما أن يظلموا، ولا ينقض لهم عهد، ولكن تفرّغوا لخراجهم، ويقاتل من ورائهم، ولا يؤخذ منهم فوق طاقتهم، فبذلك أمرتك، والله المستعان. والسلام» بدل «وداول لهم... ».

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