نهج البلاغه

Regarding those who withdrew from the battle beside him, he said: They abandoned the truth and did not help the false

Negative sides:
As stated in the document of this wisdom, this wise saying of the Imam is related to some prominent Muslims such as “Sa’d ibn Abu Yaqqas” and “Abdullah ibn Umar” who did not accompany the Imam in the battle of Jaml al-Wasfin and did not join his enemies, but without They stayed away and resorted to false excuses. The Imam says about them: “They passed the truth alone and did not help the false"; (Take away the truth, and do not support the false).
Pointing out that although they did not rush to the wrong side and did not stand in front of us; But because they did not rise to the aid of the truth and to the message of the Qur’an which says: “(Kill those who are ignorant until they are expelled until the command of God); Fight the oppressive group who rose up against the followers of the truth (and the Imam of the Muslims) in order to obey the command. ”(1) They did not act worthy of any reproach and reproach

There is disagreement among historians as to whether this group pledged allegiance to Ali (pbuh) but fell short in the fight against the Companions and the criminals of the Levant, or did not pledge allegiance from the beginning. In some narrations it is stated that they accepted allegiance but did not act according to the order of the Imam in the fight against the false people and according to some other narrations they did not pledge allegiance to the Imam from the beginning and were a small minority who, unlike the Muslim Republic, pledged allegiance. They refused with the Imam.
The late Allameh Shoushtari believes that most of the narrations indicate that this group did not pledge allegiance. (2)
Here the question arises that if they did not pledge allegiance, how could the Imam expect them to join his army and fight against falsehood

The answer to this question is clear, because first of all, the Muslim Republic and the overwhelming majority of the emigrants and Ansar had pledged allegiance, and this was a proof for all people, and leaving allegiance was a great sin that befell them. Secondly, assuming that they have not pledged allegiance, but they must perform the duties of a Muslim and they must act according to the verses of the Qur’an, that is, just as they must perform prayer, fasting and Hajj, according to the holy verse ( They must also bow. This is an Islamic duty that has nothing to do with allegiance

Especially that in a hadith it has been narrated from the Holy Prophet (peace be upon him) that he said: “Peace is upon the righteous devil ٌ أَخْرَسٌ; He who remains neutral and indifferent to the truth and is silent is a devil. ”(3) کرد.
It is noteworthy that Ibn Abd al-Barr writes in the book Isti’ab in the biography of “Abdullah ibn Umar” that at the time of his death he said: There is nothing sad in my heart about the world except that I am with that oppressive group with Ali ibn Abi I did not fight Talib ”(4). (5)
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PS:
(1). Cells, verse 9.
(2). Explanation of Nahj al-Balaghah by the late Testari, vol. 9, p. 577.
(3). Explanation of Nahj al-Balaghah Mughniyeh, vol. 4, p. 227.
(4). Sources of Nahj al-Balaghah, vol. 4, p. 17.
(5). Evidence of Wise Speech: The late Sheikh Tusi (d. 460) in his book of deeds has brought this wise sentence with a difference and at the same time a more detailed hadith that Abu Bakr Hazli says: Harith Ibn Hout Laithi said to the Commanders of the Faithful Ali (as): O Commanders of the Faithful, I think that Talha, Zubair, and Aisha were right (considering their records). The Imam (as) said: O Harith! You looked down and did not see above your head (pointing out that you were satisfied with only some of the past events and did not see the events that happened after that and today) Then the Imam added: Truth and falsehood by people It is not possible to know, you must first know the truth and then its followers and the falsehood, then those who avoided it. Harith said: What prevents me from being like “Abdullah ibn Umar” and “Sa’d ibn Malik” (who neither joined you in the battle of Jaml nor opposed you)? The Commander of the Faithful said: “ع ْ ُAbdullah ibn ‘Umar and he rejoiced, except for the truth, and he did not conquer the falsehood when the Imams believed in following him; Abdullah ibn Umar and Sa’d ibn Malik (Sa’d ibn Abi Waqqas) renounced the help of truth and also helped falsehood. “Who were the leaders to follow?” After mentioning this story, the author of the sources of Nahj al-Balaghah says: A group of scholars such as Jahez, Ya’qubi and Ibn Jawzi brought parts of this story in their books. (Sources of Nahj al-Balaghah, vol. 4, p. 19). In the book of all Nahj al-Balaghah, a story with a similar theme is mentioned by mentioning the detailed words of the Imam. (All Nahj al-Balaghah, p. 426).

Imam Ali (pbuh) in this wisdom (seventh wisdom) points to two issues that have a great impact on his material and spiritual life, first says: “Charity (helping the needy) is a healing medicine"; (الصَّدَقَةُ دَوَاءٌ مُنْجِحٌ).
In the Holy Quran and in Islamic traditions, the importance and effect of charity in the way of God and charity on the needy has been widely mentioned and has been considered as one of the most important and effective virtues.
The interpretation of “medicine” and “cure” (effective and healing) absolutely shows that this work cures both individual and social diseases.

Charity is not called any kind of forgiveness, but it is a kindness in which the intention of closeness is; Whether they are obligatory, such as zakat or mustahab, such as charity for the sake of God, or whether it has a personal aspect, such as helping an orphan or a deprived person, or a disease, or a general aspect, such as building a hospital and an orphanage, which is also interpreted as current alms.

As some commentators on Nahj al-Balaghah have stated, this word of the Imam clearly refers to the embodiment of deeds on the Day of Resurrection.
The embodiment of deeds means that the good and bad deeds of each one will be felt properly on the Day of Judgment. For example, prayer is embodied in the face of a beautiful and righteous human being, and oppression is embodied in the form of black and suffocating smoke, and human beings will be beside their embodied deeds, and part of their reward and punishment will be done in this way.
There are many verses in the Holy Qur’an whose appearance is the embodiment of deeds, such as what is stated at the end of Surah Al-Zalzal: Whoever does a good deed as heavy as a particle will see it, and whoever does a deed as bad as a particle will see it. ”(3)
For more information on the many verses in the Qur’an about the embodiment of deeds and their interpretation, refer to the book “Message of the Qur’an", Volume 6, the discussion of the embodiment of deeds.
It is noteworthy that the interpretation of (Ajalham) which is mentioned in the morning version of Saleh is apparently a wrong interpretation and it is correct (Ajlham) and almost all copies of Nahj al-Balaghah are written in the same way (Ajlham) and the comparison with (Ajlham) is a clear reason. This means, because (hasty) means the existing thing (the world) and (hasty) means the long-term thing (here the meaning of the Hereafter) and (hasten) which is the plural of the term means the expiration of life has no meaning here.
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PS:
(1). Mustadrak al-Wasa’il, vol. 7, p. 7, p.
(2). Shiite means, vol. 2, p. 648, p. 4.
(3). Earthquake, verses 7 and 8.