Ibn Abī al-Dunyā narrates from Abū Araka, who said: “I performed the morning prayer with ʿAlī. When he turned to his right, he lingered a while, as if a sadness was upon him. When the sun had risen a spear’s length above the mosque wall, he performed two units of prayer.
Then he turned his hands and said: ‘By Allah, I have seen the Companions (ṣaḥāba) of Muḥammad (peace and blessings be upon him), but today I see nothing resembling them. They would spend their mornings with their faces and foreheads dusty from much prostration. They would stand in sorrow, like one being consoled. They would spend their nights in prostration and standing before Allah, reciting the Book of Allah. Their feet and foreheads would grow weary from much prayer, and thus they would pass their nights. When morning came, they would remember Allah (dhikr), and would lie down as trees bend on a windy day. Tears would flow from their eyes, so much so that their garments would become wet. By Allah, today’s people pass the night in heedlessness.’
After saying this, he rose, and from that day on he was never seen to slacken or laugh, until the enemy of Allah, the depraved Ibn Muljam, killed him.”
Wakīʿ narrates from ʿAlī, son of Abū Ṭālib, who said:
‘Learn knowledge, recognize realities through it, act upon it so that you may be among the people of knowledge. For a time will come after you in which nine-tenths of the truth will be denied. In that time, only those who turn to Allah in repentance (tawba) will be saved. They are the imams who guide to hudā (guidance) and the lamps of knowledge.
Behold! The world is turning its back and departing, while the Hereafter is coming toward you. Both the world and the Hereafter have their children. Be children of the Hereafter, not children of the world.
Behold! Those who are ascetic (zāhid) in the world have made the earth their carpet, the soil their bed, and water their perfume. Behold, those who yearn for the Hereafter have stripped themselves of desires. Whoever fears the Fire avoids the forbidden. Whoever seeks Paradise hastens to acts of obedience. Whoever is ascetic in the world does not care about calamities.
Behold! There are servants of Allah who have seen the inhabitants of Paradise abiding eternally therein, and have seen the inhabitants of Hell being tormented in the Fire. One is safe from the evil of these servants of Allah. Their hearts are sorrowful, their nafs (lower selves) are chaste, their needs are few. For the sake of a long-lasting comfort in the Hereafter, they are patient (sabr) during the few days of this world. At night, they stand in rows and pray, tears flowing down their cheeks. They supplicate (dua) to Allah, raising their voices, seeking to be freed from the Fire. By day, they go thirsty. They are gentle, God-conscious (taqwa), and righteous; straight as arrows. Whoever looks at them thinks them ill, but they are not ill. One has mingled among them. A great calamity has befallen this people.’
Asbagh b. Nubāta said: One day ʿAlī ascended the pulpit, praised Allah, and spoke of death, saying:
‘O servants of Allah, there is no escape from death. If you stand against it, it will seize you; if you flee from it, it will pursue and overtake you.
Look to salvation, look to salvation, hasten to depart, for behind you is the grave, seeking to seize you. Fear the grave’s constriction. Take precautions against its darkness and loneliness. Behold, the grave is either a pit of Hell or a garden of Paradise. Behold, the grave says three times each day: “I am the abode of darkness, I am the abode of worms, I am the abode of loneliness.” Behold, beyond this is a day (the Day of Resurrection) in which young children will become old, and the elderly will become as if intoxicated. “Every pregnant woman will abort her load, and you will see the people as if intoxicated, but they are not intoxicated; rather, the punishment of Allah is severe.” (al-Ḥajj 22:2) Behold! Beyond this is something even more severe. Its heat is intense, its depth is great, its adornments and hammers are of iron, its water is pus, and its keeper is named Mālik, who has no mercy for Allah’s sake.’
After saying this, ʿAlī wept, and those Muslims with him wept as well. Then he continued: ‘Behold, beyond that is a Paradise whose width is as the heavens and the earth, prepared for the people of taqwa (God-consciousness). May Allah make us and you among the people of taqwa, and protect us and you from the painful punishment.’
Wakīʿ narrates from Awfā b. Dilham, who said: ʿAlī delivered a sermon, saying:
‘The world is announcing its departure and bidding you farewell. The Hereafter is coming toward you and is about to meet you. Today is the day of preparation, tomorrow is the day of competition. You are in days behind which is your appointed term. Whoever acts negligently in the days of hope before his appointed term arrives, his deeds will end in loss. Behold, act for Allah in hope as you act in fear. Behold, I have never seen anything like Paradise, with those who seek it sleeping in heedlessness, nor anything like Hell, with those fleeing from it sleeping in heedlessness. If the truth does not benefit a person, falsehood will harm him. If one does not walk the straight path, misguidance will lead him astray. Behold, you are commanded to depart from here, and you have been humbled for provision. Behold, the world is vast; both the good and the wicked partake of its blessings. The Hereafter is a true promise, where a mighty King will judge. Behold, Satan frightens you with poverty and commands you to miserliness and indecency.
But Allah promises forgiveness and abundant bounty. Allah’s grace is vast; He knows all things. O people, do good while you live, that you may be preserved after death. For Allah has promised Paradise to those who obey Him, and threatened with the Fire those who disobey Him. The roar of that Fire never ceases. Whoever is imprisoned therein will not escape; whoever is broken therein will not be mended. Its heat is intense, its depth is great, its water is pus. What I fear most for you is following your desires and having long hopes. Following desires leads one astray from the truth, and long hopes make one forget the Hereafter.’
It is narrated from ʿĀṣim b. Damra: A man disparaged the world in the presence of ʿAlī. ʿAlī said to him:
‘The world is a place of loyalty for whoever is loyal to it, a place of salvation for whoever understands it, a place of provision and wealth for whoever seeks provision therein. In it, Allah’s revelation descended, angels prayed, the mosques of the prophets are found, and the marketplace of the walī (friend[s] of God) is here. In it, they attained Allah’s mercy and Paradise. The world is departing and announcing its separation from you—so who would disparage it? Its evils are mixed with its joys, its trials are mixed with attachment to it, its tribulations are mingled with passion for it. O man who is deluded by hopes and disparages the world! Since when has the world trapped and deceived you? Were you deceived by the falls of those who mounted it? Or by the graves of your mothers and grandmothers lying beneath the earth? How often have you nursed the sick, sought prescriptions from doctors for them, but your care did not benefit them, nor did your weeping avail them?’
Sufyān al-Thawrī and al-Aʿmash narrate from Abū al-Bakhtarī: ‘A man came to ʿAlī and praised him excessively—though in truth he harbored anger toward him. ʿAlī replied: I am not as you say, but I am greater than what is in your heart.’ According to Ibn ʿAsākir, a man said to ʿAlī:
– May Allah grant you steadfastness.
ʿAlī replied:
– May He grant me steadfastness upon your heart.’
Ibn Abī al-Dunyā narrates from ʿAlī: ‘Decree descends like the fall of raindrops from the sky. For every soul, Allah has written an increase or decrease. This increase or decrease may occur in his person, his family, or his wealth. If someone sees a decrease in himself, his family, or his wealth, and sees a fault in another, let it not be a trial for him. If a Muslim does not live for this world, when the world is mentioned in his presence, he is humble. The most base and vile among people are those deceived by the world. Like a learned but ruined man, who expects to gain spoils and worldly goods with his first criticism, thinking his debts and needs will be met. Likewise, a Muslim who is free from treachery is between two good things: if he supplicates (dua) to Allah, what is with Allah is better for him; if Allah grants him wealth, he may become wealthy and noble. Or Allah may grant him things in the Hereafter, which is better and more lasting. Wealth and riches are of two kinds: the wealth and riches of this world, which are property and taqwa (God-consciousness); and the wealth and riches of the Hereafter, which are enduring righteous deeds. Allah grants both kinds of wealth and riches to some people together.’
Sufyān al-Thawrī said: ‘No one can speak such words as beautifully as ʿAlī.’ Zubayd al-Yāmī narrates from Muhājir al-ʿĀmirī: ‘ʿAlī, son of Abū Ṭālib, wrote the following letter to a governor he had appointed: “Do not remain apart from your people for long, for when governors place a barrier between themselves and their people, it is like a narrow pass between two mountains. In such a case, they are aware of very little of what is happening. Placing a barrier severs contact with the people. In this situation, the elders become weak, the young become great, the beautiful become ugly, and the ugly become beautiful. Truth and falsehood become mixed. For the governor is but a human; he cannot know what people conceal from him. There are no marks on people’s foreheads to show whether they are truthful or liars, so you cannot prevent interference in rights by placing a soft barrier. You are one of two types: either you are stingy in giving rights, so why do you withhold what you ought to give and deny the good character you should show your subjects?
Or you are afflicted with miserliness and withholding. In that case, your blessings will soon be taken from you, and when people lose hope in you, they will not tell you their needs. Yet people have many needs, such as voicing complaints and seeking justice, which they must tell you. Benefit from what I have told you, take your share of admonition, and, if Allah wills, your Lord will guide you to the right path.”’
Al-Madāʾinī said: ʿAlī sent the following letter to one of his governors: “Take it slow. I see that your term is nearly up. I have told you of your deeds in a place where the deceived will be filled with regret. I tell you these things in a station where the one who has neglected repentance (tawba) and acted unjustly wishes to turn back from his evil.”
Hushaym narrates from al-Shaʿbī: ‘Abū Bakr composed poetry. ʿUmar composed poetry. ʿAlī composed poetry. But ʿAlī was a better poet than them.’
Abū Bakr b. Burayd narrates from Abū ʿUbayda: ‘Muʿāwiya sent a letter to ʿAlī: O father of Ḥasan! I have many virtues. My father was a leader in the time of ignorance, and I became a ruler in Islam. I am the kinsman of the Messenger of God (peace and blessings be upon him), the uncle of the believers, and the scribe of revelation.’
ʿAlī replied to Muʿāwiya: ‘O son of the liver-eater! Do you boast of your virtues against ʿAlī?’
After saying this, he said to his scribe: ‘Write, O boy!’
‘The Prophet Muḥammad is my brother and father-in-law. The master of martyrs, Ḥamza, is my uncle.
Jaʿfar, who flies with the angels morning and evening, is my mother’s son.
The daughter of Muḥammad is in my house and is my wife. Her soul is mingled with my soul, her blood with my blood. The two grandsons of Muḥammad, born of Fāṭima, are my children. Which of you has a share from him like mine?
When I was but a small child and reached puberty, I entered Islam before any of you.’
Muʿāwiya said to his men: ‘Hide this letter, lest the people of Syria read it. If they do, they will turn to ʿAlī, son of Abū Ṭālib.’
Zubayr b. Bakkār and others narrate from Jābir b. ʿAbd Allāh: I heard ʿAlī recite the following poem in the presence of the Messenger of God (peace and blessings be upon him):
‘I am the brother of the Chosen One (Muṣṭafā), there is no doubt in my lineage. I grew up with him, his two grandsons are my children.
The Messenger of God and I share the same grandfather. Fāṭima is my wife. I do not lie in this. While all people were in confusion, misguidance, shirk (associating partners with God), and denial, I affirmed Muḥammad.
Praise and thanks be to Allah, who has no partner.
He bestows goodness upon His servant and is everlasting.’
When ʿAlī finished this poem, the Messenger of God (peace and blessings be upon him) smiled and said: ‘You have spoken the truth, O ʿAlī.’ There is some weakness in the chain of this narration, and the poem itself is somewhat confused.
Ḥārith ibn ʿAsākir narrates from Asbagh b. Nubāta: ‘A man came to ʿAlī and said:
O trustworthy one of the believers! I have a need. Before presenting it to you, I presented it to Allah. If you fulfill it, I will praise Allah and thank you. If you do not, I will praise Allah and excuse you.’ ʿAlī said to him:
– Write your need on the ground. I do not wish to see the humiliation on your face as you ask me.
The man wrote on the ground: ‘I am in need.’ ʿAlī said to him:
– I will give you a garment. The garment was brought and given to the man. He took it, put it on, and said:
‘You have clothed me in a garment whose beauty will fade.
I will clothe you in a garment woven of beautiful praise.
If you attain my beautiful praise, you will have attained great excellence.
I do not wish to count these praises as payment for your garment.
Beautiful praise keeps its owner’s memory alive. Like rain, its drops revive mountains and plains. Do not be stingy with time when you encounter an opportunity for good.
For every servant will see the recompense of his deeds.’
ʿAlī said to the man:
– I will also give you a few dinars. He brought a hundred dinars and gave them to the man. Asbagh, who was present, said to him:
– O commander of the believers! Will you give him both a garment and a hundred dinars?
– Yes. For I heard the Messenger of God (peace and blessings be upon him) say: “Place people in the positions they deserve.” This man’s position with me requires this.’
Al-Khaṭīb al-Baghdādī said that ʿAlī wrote the following poem:
‘When people’s hearts are constricted and their broad chests become narrow, when sorrows settle in the heart and great calamities take root,
When you see no way to remove the affliction that has befallen you,
When the wise find no solution to remove these sorrows and despair overtakes you, help will come to you.
He who is near and answers your supplication (dua) will show you favor.
When events come one after another and reach their limit, relief will soon follow.’
Abū Bakr Muḥammad b. Yaḥyā al-Ṣūlī recited the following poem for ʿAlī, commander of the believers, son of Abū Ṭālib:
‘Be patient (sabr) in the face of great calamity.
Treat your longing with beautiful patience, do not be hasty.
If you fall into hardship one day, you will surely find relief in time.
Do not think ill of your Lord, for Allah is more worthy of beauty.
Relief comes after hardship.
The word of Allah is the truest of words.
If intellects could bring provision, then provision would be with the intelligent.
How many believers go hungry for a day,
But soon they will drink their fill from the fragrant river Salsabīl.’
The world is so insignificant in the sight of Allah, the Most Exalted, that He leaves the worthy believer hungry and feeds the worthless dog; the disbeliever eats, drinks, and enjoys fine things, while the believer remains hungry and naked. This is the wisdom of Allah, the Judge of judges.
ʿAlī b. Jaʿfar al-Warrāq recited the following poem for ʿAlī, commander of the believers, son of Abū Ṭālib:
‘When you wear the finest of garments, it is an adornment for men. The wearer is honored and elevated by it.
Do not abandon modesty in clothing, nor consider it a requirement of humility.
For Allah knows what you conceal within.
If you are a sinful servant, tattered clothes will not raise your rank with Allah.
If you fear Allah and avoid His prohibitions, expensive and fine clothes will not harm you.’
This exactly matches what is stated in the noble hadith:
‘Truly Allah does not look at your forms or your garments, but He looks at your hearts and your deeds.’
Al-Thawrī said: ‘Asceticism in the world is not achieved by wearing coarse wool and eating dry bread, but by not having long hopes.’
Abū al-ʿAbbās Muḥammad b. Yazīd b. ʿAbd al-Akbar al-Mubarrad said: The following was inscribed on ʿAlī’s sword:
‘People have passion and caution regarding the world. In the pursuit of desire, there is reason and rolling up of sleeves.
If they obey their Lord, reason restrains them from acts of obedience, and because of the passion we mentioned, the purity of people’s lives is mixed with sorrow and grief.
Provisions are not given to them because of their intelligence,
But rather, they are apportioned to them by decree, in measured amounts.
How many intelligent and eloquent people are there to whom provision is not given in abundance.
How many foolish people, though negligent, attain worldly goods.
If provision were obtained by strength and power, then falcons and hawks would snatch the provision of sparrows and fly away with it.’ Al-Aṣmaʿī narrates from al-Shaʿbī:
ʿAlī, son of Abū Ṭālib, said to a man whom he did not wish to befriend:
‘Do not befriend the ignorant, beware of him. How many an ignorant person has corrupted the gentle nature of his companion.
A person is measured by his companion; if his companion is bad, he is bad. Things are measured by their like; their value is known by comparison. When they meet, there is a path from heart to heart.’
ʿAmr b. ʿAlāʾ narrates from his father: ʿAlī stood over the grave of Fāṭima and recited the following poem:
‘I remembered Abū Arwā and spent the night as if I were the agent of returning past sorrows.
Every meeting of two friends ends in separation.
All moments before death are few.
My search for friends, my loss of them, shows that friendship does not last.
The friends I have parted from will forget my memory, will not recall my friendship.
After me, every friend will have another friend.
If one day my appointed time comes and I am cut off from life,
The weeping of the women after me will be brief.’
A poet recited the following for ʿAlī:
‘A mortal must be humble. A person is sufficed in this world by a meager provision. One should not be overwhelmed by sorrow and passion.
What our Lord does is most beautiful.
The provision He has decreed for us will not escape us.
O man! Soon you will join a people whose speech is silence (i.e., the dead).’
This section could be much longer, but we have sufficed with narrating enough poems. Praise and gratitude be to Allah.
Ḥammād b. Salama narrates from Ayyūb al-Sakhtiyānī: ‘Whoever loves Abū Bakr has established the religion firmly. Whoever loves ʿUmar has clarified the path. Whoever loves ʿUthmān is illuminated by the light of Allah. Whoever loves ʿAlī has grasped the firmest handhold. Whoever speaks well of the Companions (ṣaḥāba) of the Messenger of God is free from hypocrisy.’