And as it was of the existential right of man to enjoy man’s sympathy...

And as it was of the existential right of man to enjoy man’s sympathy, so nature which carries in itself the values and standards has to compensate a righteous person whom the neighbours, the relatives, and the family have missed, and did not enfold him with the dress of sympathy, for this loss with more kindness and sympathy he gets from the distant ones, so Ali says: “He who is wasted by near ones is dear to remote ones.” He, intending to cultivate this fraternity existing on human sympathy, does not accept even small faults as they have a tentative deviation from the generosity of sympathy: “know then, had it not been for some deficiencies, you would be the preffered in this matter.” If known laws were allowing Ibn Abi Talib to fight the conspirators against him, he does not do so except after he respects all sides of kindness in his soul and heart, and after he agitates all the connections of human brotherhood in the souls and hearts of his enemy fighters.

And if he has done it in the end he is but doing it unwillingly not voluntarily, sadly and in tears, not happily and laughingly, and then his feeling of victory after the battle, is more painful and bitter than his opponents’ feeling of defeat.

And if known laws were allowing Ibn Abi Talib to leave the transgressors against him after his death at the hands of supporters and sons to fight and punish due to a perversity they used and strived to, so the compassion for man – which is to him beyond every law – drives him compulsorily to address his supporters sons with this great saying: “Do not fight the Kharijites after me, because that who had sought right but fail to hit, is not like that who sought wrong and hit it.” Due to this factor of deep sympathy he connects a person’s happiness with that of his neighbour, i.e, with humanity’s happiness as a whole, since a person’s neighbour has neighbours, and what rights he owes him they owe other people.