ʿAlī b. Abī Ṭālib

We only used to own a single ram’s skin (leather mat), we used to sleep on one end of it and Fāṭimah used to knead dough on the other end.

Wakīʿ b. Al-Jarrāḥ, Al-Zuhd article 114.

Do not be from those who are hasty, who broadcast (what should not be broadcast), who plant trouble by divulging what should be secret, for you will face severe, prolonged and heavy tribulations.

Al-Bukhārī, Al-Adab Al-Mufrad no. 327. Its chain of transmission was graded ṣaḥīḥ by Al-Albānī in Ṣaḥīḥ Al-Adab Al-Mufrad no.250.

Do not be with the sinner (fājir), for he will beautify to you the things he does, and he will want you to be like him; and he will beautify to you the worst of his practices; and his entrance upon you and leaving from your company will cause ignominy and discredit [of you]. And do not accompany the fool (aḥmaq), for he will exhaust himself [to help you] but will not benefit you, and he may want to benefit you but end up harming you; his silence is better than his speaking, his distance is better than his closeness, and him dying is better than him living. And do not accompany the liar, for life will not benefit you with him, he will tell others what you say, and tell you what others say; and if you speak the truth, it will not be believed.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir AlʿIlm no. 1379.

Blessings arrive with gratitude [to Allāh], and gratitude is connected with more [blessings], and the two are tied together: more blessings from Allāh will never stop unless gratitude from the servant stops.

Ibn Abī Al-Dunyā, Al-Shukr article 18.

The masājid are the sittings of the Prophets, and a protection from Shayṭān.

Al-Ḵaṭīb, Al-Jāmiʿ li-ʾAḵlāq Al-Rāwī #1200.

When you learn knowledge, preserve it, and do not mix it with laughter and falsehood, such that the hearts refuse (dislike) it.

Al-Khaṭīb Al-Baghdādī, Al-Jāmiʿ li-Akhlāq Al-Rāwī wa Ādāb Al-Sāmiʿ 1:232

It is reported that a man came to ʿAlī – Allāh be pleased with him – and asked, What do you think about a man who committed a sin? He replied, He must seek Allāh’s forgiveness and repent to Him. [The man] said, He did that, but then sinned again? [ʿAlī] said, He must seek Allāh’s forgiveness and repent to Him. The man again said, He did that, but returned to sin. [ʿAlī] said, He must seek Allāh’s forgiveness and repent to Him. The man said for the fourth time, He did, but then sinned again. ʿAlī then said, Until when? Then he said, He must seek Allāh’s forgiveness and repent to Him; and not give up until it is Shayṭān who is defeated [overcome].

Hunād b. Al-Sarī, Kitāb Al-Zuhd article 910

It is reported that a shaykh (older man) once came and greeted ‘Alī – Allāh be pleased with him, wearing a cloak decorated with silk at the front. He said to the man, What is this filth under your beard? The man looked around and said, I do not see anything. Another man said, He means the silk embroidery. The shaykh said, In that case, we will throw it away and never wear [such a thing] again.

Ibn Abī Shaybah, Al-Muṣannaf article 25187

A cushion was once passed to ‘Alī – Allāh be pleased with him, upon which he sat, and said, None but a donkey refuses good treatment (honour/respect).

Sa’īd b. Manṣūr, Al-Sunan.

Mention what you will of the greatness of Allāh, but Allāh is greater than anything you say. And mention what you will of the Fire, but it is more severe than anything you say. And mention what you will of Paradise, but it is better than anything you say. Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 853.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 853.

The likeness of this worldly life (dunyā) is that of a snake: soft to the touch, it will kill you with its poison. So turn away from what impresses you of it, since what stays with you is so little. And do not be concerned about it, since you are certain about its parting. And be most happy in it when you are most heedful of it; for every time its companion takes solace in one of its delights, it gives way to one of its woes. Was-Salām. Ibn Abī Al-Dunyā, Kitāb Al-Zuhd article 164.

Ibn Abī Al-Dunyā, Kitāb Al-Zuhd article 164.

Do you want a long description or a brief one? They replied, “a brief one.” He said, “Its permissible things (ḥalāl) [lead to] accounts being taken from you, and its forbidden things (ḥarām) [lead to the] Fire. Ibn Abī Al-Dunyā, Dham Al-Dunyā article 17.

Ibn Abī Al-Dunyā, Dham Al-Dunyā article 17.

Goodness is not in your wealth and offspring being plentiful; true goodness is when your [good] deeds are plenty and you have great understanding and forbearance, and when you compete to worship your Lord. If you do good you praise Allāh and thank Him, and if you sin you beg Allāh’s forgiveness. There is no good in this life except with two types of men: A man who sins but then corrects himself through repentance, and a man who strives and hastens to get [the good] of the hereafter. Ibn ‘Asākir, Al-Tawbah article 13.

Ibn ‘Asākir, Al-Tawbah article 13.

Al-Baihaqī, Shu’ab Al-Īmān, Vol.12 p195.

Al-Bukhārī and others. Commenting on ʿAli’s response ‘I am just a man amongst the Muslims,’ Ibn Ḥajr states in Fatḥ Al-Bārī, “He said this out of modesty and humbleness, despite knowing that at the time of asking he was the best of people at the time, for this was after the killing of ‘Uthmān.” May Allāh be pleased with them all.

May Allāh be pleased with them all.

Al-Bayhaqī, Al-Sunan Al-Kubrā, ḥadīth #6343. In Irwā Al-Ghalīl, under ḥadīth #146, Shaykh Al-Albānī graded its chain of transmission ṣaḥīḥ and said this is the best evidence for the recommendation to bath on the two ‘Eid celebrations.

Allāh is Greatest, Allāh is Greatest, none deserves worship but Allāh. Allāh is Greatest, Allāh is Greatest, and to Him is all praise. Ibn Abī Shaybah, Al-Muṣannaf Vol.2 p74. Shaykh Al-Albānī said its chain of narration is Ṣaḥīḥ. ‘Alī – Allāh be pleased with him – used to say the takbīr following the Fajr prayer on the Day of ‘Arafah until the ‘Aṣr prayer of the last day of Tashrīq – he used to say it after ‘Aṣr prayer (then stop). Ibn Abī Shaybah, Al-Muṣannaf Vol.2 p72. Shaykh Al-Albānī said its chain of narration is good. See Irwā Al-Ghalīl Vol.3 p125.

See Irwā Al-Ghalīl Vol.3 p125.

O you who believe! Protect yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels, stern and severe, and who disobey not the commands they receive from Allāh, but do that which they are commanded. [66:6] · ‘Alī b. Abī Ṭālib – Allah be pleased with him: Discipline them, teach them. · Ibn ‘Abbās – Allah be pleased with them: Stay obedient to Allāh, stay away from disobeying Allāh and command your families to remember Allāh, and He will save you from the Fire. · Mujāhid – Allāh have mercy on him: Fear Allāh and obey him (practice taqwā) and tell your families to practice taqwā. · Qatādah – Allāh have mercy on him: A person protects his family by telling them to obey Allāh and forbidding them from disobeying Him. He upholds Allāh’s commandments and helps his family to uphold them. So if you see some disobedience of Allāh you stop them from doing it, and you reprimand them. Al-Ṭabarī, Al-Tafsīr, Sūrah Al-Taḥrīm.

Al-Ṭabarī, Al-Tafsīr, Sūrah Al-Taḥrīm.

Narrate to people what they can understand; do you want Allah and His Messenger to be disbelieved? Quoted by Al-Bukhārī, Al-Ṣaḥīḥ, Chapter about a person preferring some people with certain knowledge to the exclusion of others. Ibn Ḥajr said in Fatḥ Al-Bārī, “[In this narration] there is evidence that ambiguous knowledge should not be mentioned amongst the general public.” Shaykh Muḥammad b. Ṣāliḥ Al-‘Uthaymīn – Allah have mercy on him – explained this very important and often misunderstood point beautifully. After mentioning the narration of ‘Alī, he states: It is therefore an aspect of wisdom in da’wah (calling others to Allah) that you should not surprise people with things they are not able to comprehend. Rather, you should call them in stages, bit by bit until their minds settle…” He goes on to say: “[The statement of ‘Alī] ‘Do you want Allah and His Messenger to be disbelieved?’ is a rhetorical question, posed as a criticism of such behavior. It means: by narrating to people things they cannot understand do you want Allah and His Messenger to be disbelieved? This is because in such cases when you say, “Allah said, and His Messenger said” they will say you have lied if their minds cannot comprehend what you are saying. Here, they are not disbelieving Allah and His Messenger, but they are disbelieving you because of this speech that you have attributed to Allah and His Messenger. Thus they will end up disbelieving Allah and His Messenger – not directly – but by way of the one who transmits this knowledge (i.e. you). Now if it is said: Should we stop telling people things they cannot understand even if they need to know? The answer is: no, we do not leave this knowledge altogether, but we should tell them in a way that they will be able to understand. This is done by telling them stage by stage, bit by bit until they can accept the speech we want them to know and they can feel comfortable with it. We do not abandon knowledge that people cannot understand and just say ‘this is something they will reject or dislike so we will not speak about it.’ The same is the case with acting upon a Sunnah that people are not used to and which they might find objectionable. We should act by this Sunnah, but only after informing people about it, such that they will be able to accept it and feel comfortable about it. We learn from this narration (of ‘Alī) that it is important to employ wisdom in calling to Allah, and that it is incumbent upon anyone who calls to Allah to consider the level of understanding of those he is inviting, and that he should put everyone in their proper place. Majmū’ Fatāwā Ibn ‘Uthaymīn Vol.10 p140.

Majmū’ Fatāwā Ibn ‘Uthaymīn Vol.10 p140.

The thing I fear for you most is following desires and having extensive hopes (about this worldly life). Following one’s desires blocks you from the truth, and having extensive hopes makes you forget the hereafter. Verily, this worldly life is departing and the hereafter is approaching and each of them has its children. So be children of the hereafter, not children of this world, for today there are (opportunities to do) deeds and there is no reckoning, but tomorrow there will be reckoning and no deeds. Quoted by Al-Bukhārī, Al-Sahīh, The Book of Raqā`iq without the first sentence. Reported in its entirety by Abū Nu’aym, Hilyah Al-Awliyā` Vol.1 p40, and others. Al-Hāfidh Ibn Hajr states in Fath Al-Bārī: Extensive hopes (about this worldly life) give rise to lethargy when it comes to acts of obedience, procrastinating with repentance, desire for worldly things, forgetfulness of the hereafter and hardness of the heart; because the softness of the heart and its purity only comes about by remembering death, the grave, reward and punishment, and the horrors of the hereafter…for if one remembers death, he strives to do acts of obedience, his worries decrease and he is satisfied with less.

Extensive hopes (about this worldly life) give rise to lethargy when it comes to acts of obedience, procrastinating with repentance, desire for worldly things, forgetfulness of the hereafter and hardness of the heart; because the softness of the heart and its purity only comes about by remembering death, the grave, reward and punishment, and the horrors of the hereafter…for if one remembers death, he strives to do acts of obedience, his worries decrease and he is satisfied with less.

ʿAlī said, “This is my armor, and I have not sold it nor given it away.” Shurayḥ said to the Christian, “What have you to say about what the Amīr of the Believers claims?” The Christian replied, “It is my armor, although I do not regard the Amīr of the Believers to be a liar.” Shurayḥ then turned to ʿAlī, “O Amīr of the Believers, do you have any proof (of ownership)?” ʿAlī laughed and said, “Shurayḥ is correct, I have no proof.” So Shurayḥ judged that the armor was the Christian’s. The Christian took it and began to walk away but then returned. He proclaimed, “As for me, I testify that this is the judgment of the Prophets – the Amīr of the Believers himself takes me to his judge and the judge rules against him! I bear witness that there is no deity deserving worship but Allāh and I bear witness that Muḥammad is the Messenger of Allāh. By Allāh, the armor is yours o Amīr of the Believers. I followed the army when you were on your way to the Battle of Ṣiffīn and the armor came out of your equipment.” ‘Alī said, “If you have accepted Islām the armor is yours.” And then he put him on his horse. Al-Shaʿbī (the reporter of this incident) said, “I was later informed by those who saw this man that he fought the Khawārij (alongside ʿAlī) at the battle of Nahrawān.”

Ibn Kathīr, Al-Bidāyah wa Al-Nihāyah Vol.8 p5.

Shall I not tell you who the real faqīh is? He is one who does not make people despair of Allah’s mercy, yet he does not give them concessions to disobey Allah. He does not make them feel safe from Allah’s plan and he does not leave the Quran. There is no good in worship that involves no efforts to gain fiqh, and there is no good in seeking fiqh without seeking a thorough understanding. And there is no good in reading without contemplating. Al-Ājurrī in Akhlāq Al-‘Ulamā’ no. 45, Al-Khaṭīb in Al-Faqīh wa Al-Mutafaqqih Vol. 2 pp338-339.

Al-Ājurrī in Akhlāq Al-‘Ulamā’ no. 45, Al-Khaṭīb in Al-Faqīh wa Al-Mutafaqqih Vol. 2 pp338-339.