In the Name of Allah, the most Compassionate, the most Merciful
And bless be upon Muhammad and his pure Household, and may Allah's curse be on his enemies from now until the Day of Resurrection! And there is no power or strength except for the Lofty Glorious Allah.
The Wise Allah has stated in His Glorious Book:
وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَنْ نَّشَاء مِنْ عِبَادِنَا 
'…and thus We have revealed a Spirit to you by Our command. You did not know what the Book is or what the Faith be, but We have set it up as a Light by means of which We guide any of Our worshippers whom We desire, (Qur'an: 42/52).'
There are good attributes for a man such as: bravery, generosity, chastity and …, if he uses each of them in its right time and in the proper way, it is useful, but if he violates it or applies it in the disapproved manner it becomes harmful.
The wicked attributes are quite different, they are called the wicked actions; a laudable person does not go to extremes – he neither exceeds bounds nor fails in performing his duty. For instance, bravery is good but it is more praiseworthy to apply it cautiously.
In part of 'failing to perform a duty' fright or weakness is the sign of the wicked attributes, and in part of 'exceeding bounds' heedlessness and rashness is wrong and disapproved.
A person must always apply these attributes cautiously and not let them to lead one to the extremes: to the weakest point or the heedlessness.
Modesty is also of good conduct, but if it fails down from its due limitation and becomes lowly then it is considered ugly and indecent; while if it exceeds it limitation then it reaches to the point of heedlessness and wickedness which is blameworthy.
So one should always be very careful to protect his moderate modesty and not let it fail and lead him to the lowly state or to exceed the bounds and excite him to act aggressively – if care is not taken, then those two 'going extremes' attributes are restored in him and his life changes into the spirit of lasciviousness.
Generosity is also approved when it is applied with care and moderate, that is, if it is not applied in its due time it is considered mean and grudge, but when it exceeds the bound it is wasteful and extravagance. It is obvious that both of them are unpleasant and disproved. One must try to restore a sound generosity within him-self and to avoid 'going extremes': exceeding the bounds or failing in performing his duty; it is then one reins his generosity.
However, the power which controls these attributes is the wisdom of a person which is alert of any activities taking place and has authority to control them. Nothing can carry on its function without the wisdom direct supervision. However, as without exception, the good and bad attributes remain with man, even the men of knowledge and the most learned ones, the main roots of those attributed never die but the seeds are dormant to be activated in due time. When the seeds find proper time to improve and be active, they hastily attach and batter the pious and the owner of knowledge and the man's virtue and wisdom, and then they took place in the minds and the characters of men.
A patient who is avoided eating food by the doctor he, because of his intellect and the usefulness of the abstinence, avoids eating food, however, if the situation is proper, that is, if he is hungry, has appetite for food and it is well-cooked and smells delicious, which lures the patient to it; moreover, if there is no one with him to ban him eating it, because of his acute hunger, he may totally ignore the prohibition and walk closer to the food and have it to his satisfaction.
Then, when he is satiated with food and lies down on his bed, he remembers his mistake and regrets what he has done; he comes to know that with recent operation in his stomach he must be prepared to go to the cemetery.
Similarly, when the reigning pious is on duty and doing its function, it has the rein of lust and passions in its control then it is absolutely absurd to commit adulteries and to do unchaste acts. However, as the lust already exists in man, it is probable that, when it is overloaded and the occasion is suitable, and also the opposite party is pleased with, it will tear off the rein and break the limitation and then commit the ugliest unwanted crime!
Of course, when the desire is keen, the controlling means: wisdom, piety and knowledge cannot do anything and stop the act; at that acute time, there is absolutely no wisdom or piety – there is no thought and knowledge or how could the passion lose its channel!
Thus, it is narrated from the Highness, Messenger Bless be to him and his Descendants:
لا يزني الزّانيِ حين يزنيِ و هو مؤمِن و لا يشرب الشّارِب حين يشرب و هو مؤمِنٌ 
'An adulterer in action has no belief, and a drunkard has no belief at the time of drinking.'
How often many a learned persons and the intellectuals employ repulsive words in the conversations, or to defend their opinions and overcome the opposite party, they use bad phrases in the discussions. Then, before long, they regret it and one whispers: 'What! I owned my chastity; I had decided not to lie, not to commit offences and not to hurt the others' feelings! Then, what caused me to lose my control and not to consider the consequence of telling a lie and by that tearing off the screen of my tongue!'
All these and the similar affairs occur by man's hidden evil attributes; they are activated by thoughts and our caring the external interests which always lie in wait so that to beguile and capture us – the games.
And as it already mentioned, without exception, these confessions and advents are seen in man from time to time.
Though the eastern eminent scientist and philosopher, Abu Ali Sinai says, 'I explained you the entire medicine in two short sentences:
Listen to all what I have to advise, and act accordingly
For medicine is gathered in the poetry of my word
Lessen your copulation as much as you can
For verily it is the water of life that is placed in the wombs
And make your meal once a day
And beware of eating before the digestion of what you have eaten
"As much as you can, try to reduce intercourses
For whatever is poured into wombs is the source of life
As much as you pour it in
You shorten your life;
The second is that lesson your daily meals to once each day
And stop eating food before digesting the previous one.'"
It is said that he was asked: 'Now that you know the harm of the extravagating in them is harmful then why do you exceed it?'
He answered: I would like to benefit the quality of my life not the quantity of it.'
Great majority of the physicians know the harm of alcohol and they have studied it and have written books and articles about it but, contrary to their belief, they are addicted to this evil act!
Anyhow, if a man has enough knowledge that the external attractive forces lure him but he cannot control his passions by seeing them, and on the other hand, he is unable to rein his desires, he has not reached the state of humanity.
As the animals in leashes, he looks to be retired and obedient, but when he is freed from the chains he does the ugliest things on his way.
If a man, in his vigilance, avoids ugly affairs: lying, adultery, oppression, short weighing and even imagining them, then, in his sleep, there are not such external things to bother him – otherwise, the evil attributes arouse and cause the tragically events.
He dreams adultery, usury, self-importance, selfishness and oppression, then, when he wakes up, he wonders what those dreams mean; he does not know that the roots of corrupts are still in his mind, they are hiding somewhere in the nook of his mind to pop up one day and start their usual evil tricks.
Due to a certain knowledge, those who are close to the Divine Court have destroyed the inward root of evils
The messengers, the Imams and those ‘Near Stationed’ to the Sole Creator have wiped off all these evil attributions and the sources of corrupts from their hearts, they have desiccated the tiniest seeds of vice from their minds; Allah, the Almighty, has honoured them such special knowledge that by applying it, they have no desires to follow such crimes.
Such allocated knowledge and insight burn up the roots of all malevolence attributes and wipe them out for ever. It destroys the base of grudge and aggression in such a way that they never imagine of those evil acts even once through their long lives.
Similar to Joseph who had all facilities in his disposal, everything was properly furnished for him to commit offence, and above all, he would be punished for his avoiding to sin, yet his heart did not let him commit a sin.
This specialty and the essence of the heart with them do not let them commit sins in their vigilance or even dream evil in their sleep.
During the long period of life, there occurs not a single a minute for those guardians and the ‘Near Stationed’ to Allah to commit, or even imagine of a sin.
If they remain bachelor for a long period of time, and in the mean time, they have all facilities in their privacy, never ever they would think of committing a sin – it is only these people who are considered to be careless of their lusts.
The very knowledge that Allah has favoured them due to their struggle to battle their passions and resisting in their servitude, and because of their bright hearts they have reached this position; their knowledge is not of the common knowledge, it is but a certain quality which is explained 'Allah's Spirit or the Holy Spirit' in the Qur'an, as:
وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَنْ نَّشَاء مِنْ عِبَادِنَا 
'… Thus We have revealed a Spirit to you by Our command. You did not know what the Book is or what the Faith be, but We have set it up as a Light by means of which We guide any of Our worshippers whom We desire, (Qur'an 42/52).'
This light is that very same 'Allah's Spirit or the Holy Spirit' which enters the heart of a man, changes the heart, dispenses it from all beings and connects it to Allah – this is the state of the messengers' chastity and the chaste Imams.
Here, it must be mentioned that, at this state, one's lust and passion are not entirely destroyed but the sincere belief and obedience do not let one to commit the least possible offence.
Once, the Holy Messenger Bless be to him and his Descendants said: 'There is a devil along with any individual calling him to sin.'
They said, 'O Messenger of Allah, is it the same with you?'
بلي و لكِن شيطانيِ أسلم بِيدي 
'Yes, but the devil of mine has surrendered; he has become obedient and surrendered to my command.'
At this stage, soul is the best capital for the Godly men, and it is the most honourable gift of Divine; it is because the soul has become assured and has found efficiency to turn to Allah's Harem.
In 'the Chapter of Cattle', after Allah mentioning seventeen of the messengers in several sequence verses as: Noah, Abraham, Lot, Isaac, Jacob, Ishmael, Elisha, Moses, Aaron, Jesus, John, David, Solomon, Zachariah, Job, Jonah and Elijah and has praised them, He has even praised some of their fathers, brothers and the off springs. He has branded them as the celebrated ones, and He states:
ذَلِكَ هُدَى اللّهِ يَهْدِي بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ 
'… Such is the guidance of Allah; He thereby guides any of His worshippers, whom He desires, (Qur'an: 6/88).'
Applying the chastity of those ‘Near Stationed’ to Allah in three verses
Allah's guidance has reached them, that very same guidance that if Allah wills; He honours it to one and guides him, so in a verse He states:
أُوْلَئِكَ الَّذِينَ هَدَى اللّهُ فَبِهُدَاهُمُ اقْتَدِهْ 
'… Those are a people whom Allah guided, so follow their guidance, (Qur'an: 6/89).'
By these two foregoing verses we can understand that Allah's guidance has come to the messengers, and in the next one He states:
وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ وَمَن يَهْدِ اللَّهُ فَمَا لَهُ مِن مُّضِلٍّ 
'… but those whom Allah lets go astray will have no guide. And anyone whom Allah guides, no one can mislead him,(Qur'an: 39/36-37).'
And He states:
مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ 
'… He whom Allah guides, he is [really] guided,(Qur'an: 18/17).'
And these two verses show that the people whom Allah guides, they become [truly] guided and never ever the evil temptations of man or jinn can influence them. If all the people of the world come together cannot mislead them or have a tiny bit of change in their opinions.
Again, He states:
أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ﴿60﴾ وَأَنْ اعْبُدُونِي هَذَا صِرَاطٌ مُّسْتَقِيمٌ ﴿61﴾ وَلَقَدْ أَضَلَّ مِنكُمْ جِبِلًّا كَثِيرًا أَفَلَمْ تَكُونُوا تَعْقِلُونَ 
'… O children of Adam! Did I not make with you a covenant not to respect Satan? He is an open enemy to you – but you should worship Me! This is a Straight Path. And indeed he led a great number of you astray, did you not comprehend? (Qur'an: 36/60-62).'
In this verse, He has taken 'the perversion' to mean as following the Devil.
According to the meaning of the above verses, Allah has guided the messengers, and whomever Allah has guided there is no one to mislead him.
Here, the 'misleading' means 'following the devil, coming sins, taking the others into consideration and being affected by the spirit of lascivious.
As there is no seducer for the messengers so there are not the temptations of Satan and consequently they commit no sins – this is the very same meaning of the chastity.'
Thus, praise be to Allah, by these three verses of the Qur'an the chaste and the true guided ones became clear.
This reasoning concerns to all those 'the Near Stationed’ to Allah', however, as [Ali,] the Commander of the believers, is the crown of the religion and the guardian of the believers, as well as the assured leader, it is specialized for the chastity of that Highness.
Since his childhood, he, the Highness, was brought up under the direct supervision of the holy Messenger – he was brought up, trained and instructed by the Messenger of Allah.
Both Muhammad bin Talha, the Shafiite, who died in 654 after the Migration, and ibn Sabbagh, the Maliki sect, who died in 855, say: 'When the Commander of the believers left the infancy behind and stood on his feet, Mecca was suffering with a severe famine. It mad the people abject and the well-to-dos lost their properties and powers. Abu Tālib, who was the chief of the Quraish, and he had a large family, was also affected and lost everything of his.
Once, the Messenger of Allah, went to Abbas, who was the richest man of the Bani Hashim, and said: 'O uncle, surely you are aware of the famine in Mecca and, on the other hand, Abu Tālib has a large family, so let's go to him and ask him for some of his children to take them to our homes and to feed and look after them – it may lighten the burden of him.'
Abbas agreed with him and they both went to Abu Tālib saying: 'We have come to you so that to support you with your large family until the famine ends and life becomes normal.'
Abu Tālib said, 'You can do what you want to, but leave two my elder sons, Tālib and Aqil, with me and then take with you whoever you want.'
Abbas picked Ja‘far and the Messenger of Allah took Ali with him and they left Abu Tālib for their houses. Since then, Ali was always under the direct instruction of the Messenger of Allah.
When Muhammad, the Highness, was chosen as the Messenger of Allah, Ali too followed him and accepted his prophetic mission; it is narrated that then Ali was thirteen, or even less as some narrators have related – the majority believe that he had not attained puberty. Anyhow, Ali was the first one to embrace Islam and believe in the Messenger of Allah.
Thoalebi in translating this blessed verse,
وَالسَّابِقُونَ السَّابِقُونَ أُوْلَئِكَ الْمُقَرَّبُونَ 
'… and the 'Foremost' are the foremost', (Qur'an: 56/10-11),
Thoalabi says that he was the first man to believe in Allah's Messenger. This case is clear to Ibn Abbas, and Jabit bin Abdullah Ansari, Zeid Arqam, Muhammad bin Al-Monkader and Rabiat-ur-Ra'i.
According to the trustworthy sources, after a period of time, the Highness himself composed the case as:
محمد النبى أخى و صنوى و
حمزة سيد الشهداء عمى
'Muhammad, the Messenger, is my brother, and he is from the same root I have grown; and Hamzeh, the master of the martyrs, is my uncle.
And Ja‘far, who is flying through the nights and days by the gracious Angel in paradise, is the son of my mother.
And the daughter of Muhammad, whose blood and flesh has been mixed up with mine, is my tranquilizer and wife.
And both the grandsons of the Messenger of Allah are my children: so which of you have such share as I have?
I embraced Islam prior to all of you, it was when I was still a child, even I had not attained the age of maturity.
And on the Day of Ghadir Khom, the Messenger of Allah trusted me the leadership of you after him.
So woe! Woe on them, after oppressing me, they are going to meet Allah on the Day of Resurrection!'
(It is surprising that these two Sunnite scholars believe this article to be from the Highness, Ali; and also they believe that his oppressors are going to taste the fire.)
It is narrated that Jabir bin Abdullah Ansari has said: 'I heard that Ali, bin Abu Tālib composed a poem at the presence of the Messenger of Allah, and while he was reading it the Messenger was listening:
'I am the brother of the Messenger of Allah, the chosen one,
There is no doubt in my lineage.
I have been trained under the supervision of that Highness
And his both grandsons are my children.
My grandfather and his grandfather is one person
And Fatima, the daughter of the Messenger, is my wife;
This saying is not nonsense and void of meaning.
I believed in Messenger and confirmed him when all the people were in ignorance and were wondering what to do.'
فتبسّم رسول الله و قال: صدقت يا علي.
Jabir says, 'then, the Messenger of Allah, smiled and said: "O Ali, you are right!"
In Nahj-ul-Balagha, within the Sermon of Ghaseiah, the Commander of the believers mentions his childhood in his word:
ََ وَ قَدْ عَلِمْتُمْ مَوْضِعِي مِنْ رَسُولِ اللَّهِ ص بِالْقَرَابَةِ الْقَرِيبَةِ وَ الْمَنْزِلَةِ الْخَصِيصَةِ وَضَعَنِي فِي حِجْرِهِ وَ أَنَا وَلِيدٌ [وَلَدٌ] يَضُمُّنِي إِلَى صَدْرِهِ وَ يَكْنُفُنِي فِي فِرَاشِهِ وَ يُمِسُّنِي جَسَدَهُ وَ يُشِمُّنِي عَرْفَهُ وَ كَانَ يَمْضَغُ الشَّيْءَ ثُمَّ يُلْقِمُنِيهِ وَ مَا وَجَدَ لِي كَذْبَةً فِي قَوْلٍ وَ لَا خَطْلَةً فِي فِعْلٍ وَ لَقَدْ قَرَنَ اللَّهُ سُبْحَانَهُ بِهِ مِنْ لَدُنْ أَنْ كَانَ فَطِيماً أَعْظَمَ مَلَكٍ مِنْ مَلَائِكَتِهِ يَسْلُكُ بِهِ طَرِيقَ الْمَكَارِمِ وَ مَحَاسِنَ أَخْلَاقِ الْعَالَمِ لَيْلَهُ وَ نَهَارَهُ وَ لَقَدْ كُنْتُ أَتَّبِعُهُ اتِّبَاعَ الْفَصِيلِ أَثَرَ أُمِّهِ يَرْفَعُ لِي فِي كُلِّ يَوْمٍ عَلَماً مِنْ أَخْلَاقِهِ وَ يَأْمُرُنِي بِالِاقْتِدَاءِ بِهِ وَ لَقَدْ كَانَ يُجَاوِرُ فِي كُلِّ سَنَةٍ بِحِرَاءَ فَأَرَاهُ وَ لَا يَرَاهُ غَيْرِي وَ لَمْ يَجْمَعْ بَيْتٌ وَاحِدٌ يَوْمَئِذٍ فِي الْإِسْلَامِ غَيْرَ رَسُولِ اللَّهِ ص وَ خَدِيجَةَ رَضِيَ اللَّهُ عَنْهَا وَ أَنَا ثَالِثُهُمَا أَرَى نُورَ الْوَحْيِ وَ الرِّسَالَةِ وَ أَشُمُّ رِيحَ النُّبُوَّةِ وَ لَقَدْ سَمِعْتُ رَنَّةَ الشَّيْطَانِ حِينَ نَزَلَ الْوَحْيُ عَلَيْهِ ص فَقُلْتُ يَا رَسُولَ اللَّهِ مَا هَذِهِ الرَّنَّةُ فَقَالَ هَذَا الشَّيْطَانُ قَدْ أَيِسَ مِنْ عِبَادَتِهِ إِنَّكَ تَسْمَعُ مَا أَسْمَعُ وَ تَرَى مَا أَرَى إِلَّا أَنَّكَ لَسْتَ بِنَبِيٍّ وَ لَكِنَّكَ وَزِيرٌ وَ إِنَّكَ لَعَلَى خَيْرٍ 
'Certainly, you know my position of close kinship and special relationship with the Prophet of Allah, Glory to Him, peace and blessing of Allah, Glory to Him, be upon him and his descendants. When I was only a child he took charge of me. He used to press me to his chest and lay me beside him in his bed, bring his body close to mine and make me smell his smell. He used to chew something and then feed me with it. He found no lie in my speaking, nor weakness in any act.
From the time of his weaning, Allah, Glory to Him, had put a mighty angel with him to take him along the path of high character and good behaviour through day and night, while I used to follow him like a young camel following in the footprints of its mother.
Every day he would show me in the form of a banner some of his high traits and commanded me to follow it.
Every year, he used to go in seclusion to the Hill of Hirá', where I saw him but no one else saw him. In those days Islam did not exist in any house except that of the Prophet of Allah, bless be to him and his Descendants and Khadíjah, while I was the third after these two. I used to see and watch the effulgence of divine revelation and message, and breathed the scent of Prophet-hood.
When the revelation descended on the Prophet of Allah, bless be to him and his Descendants – I heard the moan of Satan. I said, ‘O, Prophet of Allah, Glory to Him, what is this moan?’ and he replied, ‘This is Satan who has lost all hope of being worshipped. O, Ali, you see all that I see and you hear all that I hear, except that you are not a Prophet, but you are a vicegerent and you are surely on [the path of] virtue.’
Here, he says: 'O people, you know my status with the Messenger of Allah that how much intimate I was to him, the Highness, and how respectable I was.
I was an infant and the Messenger of Allah let me sit in his laps. Then, he used to press me to his chest and hold in his arms; he patted me and touched my body with his and let me smell his fragrant scent issued from his body. How often he would chew the food and then offered me of it. During that long period of time he never heard me lying and committing the smallest sin.
Since the moment they weaned the Highness to food, Allah accompanied him with one of His greatest angels to teach him good morals and the best attributes and approved characters of the world all the time.
'But as a young camel that always chases her mother, all the time, I was also with the Highness and followed him wherever he went. The Highness too used to teach me good morals and encouraged me to put those morals attitudes into practice.
Every year, the Highness used to go to the Mount Hira and secluded himself there to pray; no one but only I could see him. At that time, there was not a single Muslim all over the world except the Messenger of Allah, Khadija (his wife) and I.
I could plainly see the light of Inspiration and smell the fragrance of the Prophecy; I dear say that once I clearly heard the cry of Satan when the revelation came down to the Messenger of Allah – I asked; 'O Messenger of Allah, what is this cry for?'
He said, 'He is Satan, he is now dismayed lest the people would not worship him; you are hearing whatever I hear, and you see what I see. The only difference is that you are not a messenger but my minister and benevolent to me.'
It is surprising that with Ali's high position and status and above it, the command of the Messenger of Allah for his being the minister of him and the Caliph for the people, hardly had the pure body of the Messenger been buried that they gathered at Saghifa Bani Saeeda and acted against him whatever they could.
Apart from seizing the Caliphate, they took a garden of Siddigha, the daughter of the Messenger of Allah, donated to her by [her father,] the Messenger of Allah – by doing so, they disappointed her.
The confession of Fatima upon her be peace to the silence of the Commander of the believers and the response of the Highness.
Later on, Fatima went to the mosque to demand her rights, and she disputed with Abu Bakr. Ibn Shahr Ashoub says: 'When Fatima left the mosque to her house, she saw that the Commander of the believers was waiting for her, she turned to him saying:
يا بن أبيطالبٍ! اِشتملت شملة الجنينِ، و قعدت حجرت الضّنينِ، نقضة قادِمة الاجدلِ فخاتك رِيش الأعزلِ.
هذا ابن أبي قحافة، قد إبتزّني نحيلة أبي، و بليغة إبني و اللَّهِ لقد جدّ في ظلامتي والدّ في خِصامي، حتّي منعتني القيلة نَصْرَهَا، وَ الْمُهَاجِرَةُ وَصْلَهَا، وَ غَضَّتِ الْجَمَاعَةُ دُونِي طَرْفَهَا، فَلَا دَافِعَ وَ لَا مَانِعَ، خَرَجْتُ كَاظِمَةً، وَ عُدْتُ رَاغِمَةً.
أَضْرَعْتَ خَدَّكَ يَوْمَ أَضَعْتَ حَدَّكَ، اِفْتَرَسَت الذِّئَابُ وَ افْتَرَسك الذّباب، مَا كَفَفْتَ قَائِلًا، وَ لَا أَغْنَيْتَ بَاطِلًا، وَ لَا خِيَارَ لِي لَيْتَنِي مِتُّ قَبْلَ ذلّتي، و توفيّت دون هَيْنَتِي.
عَذِيرِي اللَّهِ فيكَ حَامِياً، ومِنك داعِياً و،َيْلَايَ فِي كُلِّ شَارِقٍ، مَاتَ الْعَمَدُ، وَ وَهَن الْعَضُدُ، شَكْوَايَ إِلَى ربِّي، وَ عَدْوَايَ إِلَى أبي، اللَّهُمَّ أَنْتَ أَشَدُّ قُوَّةً وَ أَحَدُّ بَأْساً وَ تَنْكِيلاً.
'O the son of Abu Tālib, o you, like a baby, have accumulated yourself in your mother's stomach; or, as a criminal are sitting in that corner! You have broken your strong falcon wings! The weak remaining wings with you were not strong enough to support you – you are now as a wing-broken bird being attacked by the wild birds.
Now see, this son of Abi Ghahhafa has mercilessly seized the donation of my father to me and has left nothing with me to support my children.
By Allah, they did the most serious oppression toward me, they insisted in their enmity to me. They were so harsh that even the sons of Ghilat, from Ansar, did not defend me. Nor did the Immigrant help me, and the Muslims too were careless to me: there is no one to challenge them and stop their ruthless dealing with me.
By Allah, I tried to soften my anger when entering the mosque while I left it in dismay.
You humiliated yourself since you deprived you from the affairs. You used to hunt the fierce wolves then, but now you cannot even avoid the flies crowding on you – you neither avoided the offences to you by the malevolent nor stopped the wrongs.
Now, I have no choice! I wish I had died before facing this abjectness; I wish I had died before seeing this lowliness!
By Allah, in your affair, my Allah will investigate and question you!
Woe on me, with this unpleasant event; now my reliant and support has passed away, my back has weakened. Now, I will take my complaint to Allah, then, on the proper occasion to my father.
O my Allah, Your power is the most and Your revenge is sharper and Your ruining is more incisive.'
The Commander of the believers answered Fatima:
لاَ وَيْلَ لَكِ! بَلِ الْوَيْلُ لِشَانِئِكِ، نَهنِهِيعَنْ عِربِكِ يَا بِنْتَ الصَّفْوَةِ وَبَقِيّةَ النُّبّوَّةِ.
ما ونيت في ديني، و لا أخطاءت مقدوري فان كنتِ تريدن البغلة فرِزقكِ مضمون و كفيلكِ مامون وما اعِدّ لكِ خيٌ مِمّا قطِع عنكِ، فاحتسِبني!
فقالت: حسبِي اللَّه و نعِم الوكيلُ 
'You needn't say "Woe on me" for 'woe' is upon your enemies. Please, stop relating me such words, o the daughter of the best creatures, and the sole memory of the state of Prophecy. I have not acted sluggishly in my affair, and I have done my best.
If you want livelihood and provision, know that Allah is responsible for that; whatever he prepares for you is better than what you have lost. Know that Allah is sufficient and take refuge in Him.'
Fatima, peace be upon her said, 'Allah is sufficient to me and He is the best Guardian.' Ibn Abi Al-Hadid says:
و قد روي عنه عليهِ السّلام: إنّ فاطِمة عليها السّلام حرّضته يوماً علي النّهوضِ و الوثوبِ، فسمِع صوت المؤذِّن: أشهد أنّ محمّدً رسول اللَّه.
فقال لها: أيسرّكِ زوالهذا النِّدا مِن الارضِ؟
قال: فاِنّه ما أقول لكِ 
It is narrated by the Commander of the beliers that once Fatima, peace be upon her was encouraging him to rise and fight the enemies when, in the mean time, the muezzin called: 'I bear witness that Muhammad is the Messenger of Allah'.
Then, the Commander of the believers told her, 'O Fatima! 'Would you like this call to be wiped out from the surface of the earth?'
She answered, 'No.' The Highness said, 'This is the very thing that I told you before.'
 Surah 42, "الشوری", Verse 52."وسائل الشیعة", volume 14, page 233. "الكنى و الالقاب ", volume 1, page 322.
He has brought these three lines with another eight-lines, which altogether makes eleven lines in the “Reihanat-ul-Adab” volume 7, page 280, from abu al-Moaiied Muhammad bin Muhammad Antari, the owner of ‘Gharabadin”, who was of the great philosophers, scholars, the well-known physician and the orator of the sixth century:
‘O my son, remember my advice and act upon it
For the essence of jurisprudence is my plain word
Take a step and cure the patient from his illness
And bring his strength back to him in time
Do grow up and get younger, save your present health
You know that the opposite of that is ailing
Decrease your clashing as much as you can or
The water of life is amniotic issuing from the loins
Plan your meals to have just once a day
And avoid eating before digesting the former food
Do not consider the illness so humble
It is like fire, and its virtue is burning
Do not displace the vomit as a fame of yours
The chime causes one to find appetite.
The fever is an aid assisting the nature
Healing one from the illnesses and pains
Do not drink soon after eating the food
And do not eat after so much drink
And take medicine when you are looking pale
At the puberty and when having excessive desires
And when the nature of a medicine is realized
The problem is solved and the illness is cured.
Then, he has said: Some of the translators have that said these seventy-line poems are y “Ibn Batla”; however, in the “Pamphlet of Daneshwaran”, it is related of the historian ‘Khazali’ that this poem is from Abul Moayyid, and he has brought it in the book “Nour al-Mojtaba”.
 Surah 42, "الشوری", Verse 52.
 "مجمع الزوائد", volume 8, page 225.
 Surah 6, "الأنعام", Verse 89.
 Surah 6, "الأنعام", Verse 91.
 Surah 39, "زمر", Verse 36.
 Surah 18, "کهف", Verse 17.
 Surah 36, "یس", Verse 60-62."مطالب السؤول فى مناقب آل الرسول", page 11. "فصول المهمه ", page 14.
 Tabari has written this story in his "Tabari History" book, volume 2, page 58.While the majority of Shiite scholars believe that Ali was at the age of ten when the Messenger of Allah received the position of the mission. In volume 2, page 57, Tabari has related from ibn Ishaq that he has said:
قال كان اول ذكر آمن به رسول الله صلى الله عليه و آله معه و صدقه بما جاء به من عند الله على بن أبى طالب. و هو يومئذ ابن عشر سنين و كان مما انعم الله به على بن أبى طالب انه كان فى حجر رسول الله صلى الله عليه و آله قبل الاسلام.
And also ibn Athir in "أسدالغابه", volume 4, page 16, has said: و هو اول الناس اسلاماً فى قول كثير من العلماء على ما نذكره, and in "غاية المرام", page 496concerning that the Commander of the believers was the first Muslim of all, there have been written 18 narratives by the Sunnite, and in page of 4 also 18 narratives by the Shiite.
Thoalebi's narrative is only in "فصول المهمه", and it is not in the "مطالب السؤول".
 Surah 56, "الواقعة", Verse 10.
Both "مطالب السؤول" on page 11 and also in "ينابيع المودة", page 75, have related this poem to be of Mowaffagh bin Ahmad by his own document from Jabir bin Abdullah who had said: 'I heard Ali say:…
Nahj-ul-Balagha, volumes 1, page 393.
Ibn Shahr Aashub's Manaqib, volume 1, page 382, old print. The explanation of Nahj-ul-Balagha (the twenty-volumes), volume 11, page 113.