💎The esteemed Shafi’ī scholar of Tafsīr and Fiqh, Badr al-Dīn Al-Zarkashi (d. 794 AH رحمه الله) said in the beginning of his book al Burhan:

وَقَالَ الشَّافِعِيُّ رَضِيَ اللَّهُ عَنْهُ:

Al-Shafi'i, may Allah be pleased with him, said:

جَمِيعُ مَا تَقُولُهُ الْأُمَّةُ شَرْحٌ لِلسُّنَّةِ وَجَمِيعُ السُّنَّةِ شَرْحٌ لِلْقُرْآنِ وَجَمِيعُ الْقُرْآنِ شَرْحُ أَسْمَاءِ اللَّهِ الْحُسْنَى وَصِفَاتِهِ الْعُلْيَا

"Everything the Ummah (i.e., its scholars) says is an explanation of the Sunnah, and all of the Sunnah is an explanation of the Qur'an, and all of the Qur'an is an explanation of Allah's Most Beautiful Names and His Supreme Attributes."

زَادَ غَيْرُهُ: وَجَمِيعُ الْأَسْمَاءِ الْحُسْنَى شَرْحٌ لِاسْمِهِ الْأَعْظَمِ وَكَمَا أَنَّهُ أَفْضَلُ مِنْ كُلِّ كَلَامٍ سِوَاهُ فَعُلُومُهُ أَفْضَلُ مِنْ كُلِّ عِلْمٍ عَدَاهُ

Another added: "And all the Most Beautiful Names are an explanation of His Greatest Name. And just as it is superior to all other speech, so His knowledge is superior to all other knowledge."

💎Don’t Downplay the Severity of a Hardship after Allah Removes It

🔘Bakr b. ‘Abdullah al-Muzanī (رحمه الله) said:

"يَنْزِلُ بِالْعَبْدِ الْأَمْرُ فَيَدْعُو فَيَصْرِفُهُ عَنْهُ، فَيَأْتِيهِ الشَّيْطَانُ فَيُضْعِفُ شُكْرَهُ، فَيَقُولُ: إِنَّ الْأَمْرَ كَانَ أَيْسَرَ مِمَّا تَذْهَبُ إِلَيْهِ،

"A matter descends upon a servant, so he supplicates, and it is diverted from him. Then, Satan comes and weakens his gratitude, saying: 'The matter was easier than you thought.'

قَالَ: وَيَقُولُ الْعَبْدُ: كَانَ الْأَمْرُ بِأَشَدَّ مِمَّا أَذْهَبُ إِلَيْهِ، وَلَكِنَّ اللَّهَ صَرَفَهُ عَنِّي "

[However] the servant [should] say: 'The matter was more severe than I perceived, but Allah diverted it from me.'"

📜Kitab al-Shukr Ibn Abi-l-Dunya (26).

💎Recognizing Allah’s Blessings by Recognizing Your Inability & Deficiency in Truly Realizing Them

🔘Muhammad b. Salih al-Tamimi (رحمه الله) narrated that some of the scholars, when reciting the verse,

{وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا} [النحل: ١٨]

"And if you should count the favors of Allah, you could not enumerate them" [Surah An-Nahl: 18], would say:

«سُبْحَانَ مَنْ لَمْ يَجْعَلْ فِي أَحَدٍ مِنْ مَعْرِفَةِ نِعْمَتِهِ إِلَّا الْمَعْرِفَةَ بِالتَّقْصِيرِ عَنْ مَعْرِفَتِهَا، كَمَا لَمْ يَجْعَلْ فِي أَحَدٍ مِنْ إِدْرَاكِهِ أَكْثَرَ مِنَ الْعِلْمِ أَنَّهُ لَا يُدْرِكُهُ،

"Glory be to Him who has placed in no one's recognition of His favors anything but the recognition of their inadequacy in truly appreciating them, just as He has not placed in anyone's comprehension of them more than the knowledge that they cannot fully comprehend Him.

فَجَعَلَ مَعْرِفَةَ نِعَمِهِ بِالتَّقْصِيرِ عَنْ مَعْرِفَتِهَا شُكْرًا، كَمَا شَكَرَ عِلْمَ الْعَالَمِينَ أَنَّهُمْ لَا يُدْرِكُونَهُ فَجَعَلَهُ إِيمَانًا، عِلْمًا مِنْهُ أَنَّ الْعِبَادَ لَا يُجَاوِزُونَ ذَلِكَ»

Thus, He made the recognition of His favors carried out by the acknowledgement of our inability to fully recognize them an act of gratitude, just as He accepted the knowledge of the learned that they cannot fully comprehend Him and made it an act of faith, knowing that His servants cannot exceed this."

[Meaning that just as we cannot fully fathom and grasp the extent of Allah’s greatness and the perfection of His knowledge, power, wisdom, etc., then likewise we cannot fully grasp the extent of Allah’s favors and kindness; recognizing our inability to fully grasp this is an essential part of faith.]

Kitab al-Shukr Ibn Abi-l-Dunya (202).

💎What Allah Stops You From Having or Takes from You Might be a Greater Blessing than What He Gives:

🔘Saleh b. Mismar said,

«مَا أَدْرِي أَنِعْمَتُهُ عَلَيَّ فِيمَا بَسَطَ عَلَيَّ أَفْضَلُ، أَمْ نِعْمَتُهُ فِيمَا زَوَى عَنِّي»

"I do not know whether His favor upon me in what He has extended to me is greater, or His favor in what He has withheld from me."

🖊️Kitab al-Shukr Ibn Abi-l-Dunya (203).

🔘Ibn al Qayyim (رحمه الله) said:

مصدرُ ما في العبد من الخير والشرِّ والصفاتِ الممدوحة والمذمومة من صفة المُعطِي المانع؛ فهو سبحانه يُصرِّفُ عبادَه بين مقتضى هذين الاسمين؛

“The source of good and evil, and all praiseworthy and blameworthy qualities within a servant stems from the divine attribute of Allah being the Giver and the Withholder. Indeed, He, Glorified be He, directs His servants (affairs) according to the implications of these two names.

فحظُّ العبدِ الصادقِ من عبوديَّتِهِ بهما الشُّكْرُ عند العطاء، والافتقارُ عند المنع؛

The share of good for a sincere servant is found in his servitude by way of both (implications): by having gratitude when given, and having a sense of neediness when prevented.

فهو سبحانه يُعطِيه ليشكُرهُ، ويَمنعُهُ ليفتقرَ إليه، فلا يَزالُ شكورًا فقيرًا.

For He, Glorified be He, gives to invoke gratitude, and withholds to evoke neediness, thus the servant remains always grateful and in humble need.”

🖊️Al Fawā’id, p. 114 ‘Ata’āt al ‘Ilm

💎How Do You Respond to Allah’s Giving, Withholding, Commanding & Forbidding? How do you measure up? (1)

Ibn al Qayyim (d. 751 AH رحمه الله) said in Al Fawā’id:

"أقام الله سبحانه هذا الخلقَ بين الأمر والنهي والعطاء والمنع؛ فافترقوا فرقتين:

“Allah, Glorified be He, established this creation between [His] command and prohibition, and [His] granting and withholding; thus, they divided into two groups:

فرقة قابلتْ أمرَه بالترك، ونهيَه بالارتكاب، وعطاءه بالغفلة عن الشكر، ومنعه بالسخط. وهؤلاء أعداؤه، وفيهم من العداوة بحسب ما فيهم من ذلك.

One group responded to His command with neglect, His prohibition with commitment, His gifts with ingratitude, and His withholding with resentment. These are His enemies, and their enmity is proportional to their degree [of that response].

وقسم قالوا: إنما نحن عبيدك؛ فإن أمرتَنا سارعنا إلى الإجابة، وإن نهيتَنا أمسكنا نفوسنا وكففناها عما نهيتنا عنه، وإن أعطيتَنا حمدناك، وإن منعتَنا تضرَّعنا إليك وذكرناك.

Another group said: "We are but Your servants; if You command us, we hasten to comply, if You forbid us, we restrain ourselves and refrain from what You have forbidden. If You bestow us, we praise You, and if You withhold, we implore You and remember You."

فليس بين هؤلاء وبين الجنة إلا ستر الحياة الدنيا؛ فإذا مزَّقه عليهم الموت صاروا إلى النعيم المقيم وقرة الأعين؛

For these, nothing stands between them and Paradise but the veil of this worldly life; when death tears it away, they will proceed to eternal bliss and the delight of their eyes.

كما أن أولئك ليس بينهم وبين النار إلا ستر الحياة؛ فإذا مزَّقه الموت صاروا إلى الحسرة والألم.

Similarly, for the former, nothing stands between them and Hell but the veil of life; when death tears it away, they will proceed to regret and pain.

💎How Do You Respond to Allah’s Giving, Withholding, Commanding & Forbidding? How do you measure up? (2)

Ibn al Qayyim continues:

فإذا تصادمتْ جيوشُ الدُّنيا والآخرة في قلبك، وأردتَ أن تعلم من أي الفريقين أنت فانظر: مع من تَميل منهما ومع من تُقاتل، إذْ لا يمكنك الوقوف بين الجيشين؛ فأنت مع أحدهما لا محالةَ.

When the armies of this world and the Hereafter clash in your heart, and you wish to know to which group you belong, observe: towards whom you lean and against whom you fight, for you cannot stand [neutral] between the two armies; inevitably, you are with one of them.

فالفريق الأول استغشُّوا الهوى فخالفوهُ، واستنصحوا العقلَ فشاوروه، وفرَّغوا قلوبهم للفكر فيما خلقوا له، وجوارحهم للعمل بما أُمروا به، وأوقاتهم لعمارتها بما يَعمُر منازلَهم في الآخرة، واستظهروا على سرعة الأجل بالمبادرة إلى الأعمال، وسكنوا الدنيا وقلوبهم مسافرة عنها، واستوطنوا الآخرة قبل انتقالهم إليها، واهتموا بالله وطاعته على قدر حاجتهم إليه، وتزودوا للآخرة على قدر مقامهم فيها،

The first group shrouded themselves from their desires and opposed them, consulted their intellect and heeded its advice, emptied their hearts for contemplation of their purpose, dedicated their limbs to executing His commands, used their time to build what furnishes their abodes in the Hereafter, hastened to good deeds anticipating the swift passing of life, inhabited the world with their bodies while their hearts journeyed beyond it, settled the Hereafter before their departure, concerned themselves with Allah and His obedience in accordance to how much as they needed Him, and prepared for the Hereafter in accordance to how long they would dwell in it.

فعجَّل لهم سبحانه من نعيم الجنة وروحها أن آنسَهم بنفسه، وأقبل بقلوبهم إليه، وجمعها على محبته، وشوَّقهم إلى لقائه، ونعَّمهم بقربه، وفرَّغ قلوبهم مما ملأ قلوب غيرهم من محبة الدنيا والهم والحزن على فوتها والغمّ من خوف ذهابها،

Therefore, Allah hastened for them some of the delights and spirit of Paradise, comforted them with His presence, turned their hearts towards Him, unified them in His love, filled them with longing to meet Him, blessed them with His proximity, and cleared their hearts of the worldly love, worries, and grief that filled others’ hearts.

فاستلانوا ما استوعرَه المُترَفون، وأَنِسوا بما استوحش منه الجاهلون؛ صَحِبُوا الدنيا بأبدانهم، والملأَ الأعلى بأرواحهم".

They found ease in what the indulgent found harsh, and familiarity in what the ignorant found foreign; they accompanied the world with their bodies, and the highest assembly with their spirits.”

💎Your Self is Like an Enemy, Don’t Show it Weakness

Imam Ibn al-Qayyim (رحمه الله) said:
النفسُ كالعدو،
"The self is like an enemy,

إنْ عَرِفتْ صَولة الجِـدّ منك؛ استأسرَتْ لكَ،

If it recognizes true determination from you, it will surrender to you,

وإنْ أنِـسَتْ منكَ المهانة؛ ‏أسَـرَتك.

But if it senses frailty from you, it will overpower you."

📙 Bada'i al-Fawa'id (4/754)

💎The Character of the Salaf: The Dignity of Imam Ahmad

The distinguished scholar Ibn Muflih al-Hanbali (رحمه الله) said in his book "Al-Adab al-Shar'iyya" (2/9):

وقال أبو الحسين أحمد بن جعفر بن محمد بن عبيد الله بن يزيد المُنادى: سمعت جدي يقول:

Abu al-Husayn Ahmad ibn Ja'far ibn Muhammad ibn Ubaydallah ibn Yazid al-Munada stated: I heard my grandfather say:

((كان أبو عبد الله من أحيا الناس، وأكرمهم نفساً، وأحسنهم عشرة وأدباً، كثير الاطراق والغض، ومعرضاً عن القبيح واللغو،

"Abu Abd Allah was among the shyest of people, the most generous at heart, and the most pleasant and well-mannered. He regularly kept his gaze lowered and avoided indecent and vain talk.

لا يُسمع منه إلا المذاكرة بالحديث والرجال والطُرق وذِكر الصالحين والزهاد، في وقار وسكون، ولفظ حسن، وإذا لقيه إنسان، بشَّ به، وأقبل عليه، وكان يتواضع للشيوخ تواضعاً شديداً، وكانوا يكرمونه ويعظمونه ويحبونه )).

Nothing was heard from him except discussions about hadith, the narrators, their chains of transmission, and remembrance of the righteous and the ascetics, with dignity and calm, and in a good manner. When he met someone, he would smile at them, give them full attention, and was extremely humble towards the elders, who in turn respected, honored, and loved him."

He also said (2/6):

قال إبراهيم الحربي:(( كان أحمد بن حنبل كأنه رجل قد وُفِّق للأدب، وسُدِّد بالحِلم، ومُلئ بالعلم )).

Ibrahim al-Harbi said: "Ahmad ibn Hanbal was as if he had been divinely guided for refined manners, made aright with forbearance, and filled with knowledge."

💎Use Your Blessings to Benefit those Less Fortunate in Order to Keep them

🔘 Ibn `Umar, may Allah be pleased with them both, reported that the Messenger of Allah, peace and blessings be upon him, said:

((إنَّ للهِ أقوامًا اختصَّهم بالنِّعَمِ لمنافِعِ العبادِ، يُقِرُّهم فيها ما يَبذُلونها، فإذا منعوها نزَعَها منهم فحَوَّلها إلى غيرِهم))

"Indeed, Allah has people whom He has chosen for His blessings for the benefit of His servants. He keeps [the blessings] in place as long as they give [to others]. But when they withhold [these blessings], He takes them away from them and transfers them to others."

This hadith was narrated by al-Tabarani in [al-Mu'jam al-Kabir] (13/206) #13925, Abu Nu`aym in [Hilyat al-Awliya'] (6/115), and al-Bayhaqi in [Shu`ab al-Iman] (7662). Al-Albani rated it as good in [Sahih al-Jami`] (2164) and also considered it good due to corroborating evidence in [Silsilah al-Ahadith al-Sahihah] (1692). Al-Mundhiri said in [al-Targhib wa al-Tarhib] (3/343) that it would be possible to say that its chain of narration is good.

💎 The Most Beneficial People for You are Those Who Allow You to Benefit them:

🖊️ Imam Ibn al-Qayyim (رحمه الله) said in Al Fawā’id:

"أنفع الناس لك رجل مكَّنك من نفسه حتى تزرع فيه خيرًا أو تَصنع إليه معروفًا؛ فإنه نِعمَ العونُ لك على منفعتك وكمالك؛ فانتفاعك به في الحقيقة مثل انتفاعه بك أو أكثر.

"The most beneficial person for you is one who allows you access to himself so that you may instill in him some good or do him a favor; indeed, he is an excellent aid to you in achieving your benefit and perfection; for your benefit from him is in reality like his benefit from you, or even more.

وأضر الناس عليك من مكَّن نفسَه منك حتى تعصي الله فيه؛ فإنه عونٌ لك على مضرتك ونقصك".

And the most harmful person to you is one who allows himself to be used by you in a way that leads you to disobey Allah; for he assists you in your detriment and decline."

💎 “Nothing corrupts deeds more than self-admiration and being self-centered.” (1)

Ibn al Qayyim (d. 751 AH رحمه الله) said in Al Fawā’id:

“ذكر ابنُ سعد في "الطبقات" عن عمر بن عبد العزيز: أنه كان إذا خطب على المنبر، فخاف على نفسه العُجْبَ قطعهُ. وإذا كتب كتابًا، فخاف فيه العُجْبَ مزَّقه. ويقولُ: اللهمَّ! إنِّي أعوذُ بك من شرِّ نفسي.

“Ibn Sa'd mentioned in "Al-Tabaqat" about Umar ibn Abd al-Aziz that when he preached on the pulpit and feared self-admiration (Ujb), he would stop. And if he wrote a letter and felt self-admiration while doing so, he would tear it up. He would say: "O Allah! Indeed, I seek refuge in You from the evil of my own self."

اعلم أن العبد إذا شرع في قول أو عمل؛ يبتغي به مرضاة الله، مطالعًا فيه منَّةَ الله عليه به وتوفيقَه له فيه، وأنه بالله لا بنفسه ولا بمعرفته وفكره وحوله وقوَّته، بل هو بالذي أنشأ له اللسانَ والقلب والعين والأذن،

Know that when a servant initiates a statement or action, [they must do so] seeking the pleasure of Allah, [their condition must be such that they are constantly] considering the favor of Allah upon them for it and His enabling grace, and that it is only by Allah, not by oneself, knowledge, thoughts, strength, or own power, but rather it is by the One who created for him the tongue, the heart, the eyes, and the ears.

فالذي منَّ عليه بذلك هو الذي مَنَّ عليه بالقول والفعل؛ فإذا لم يَغِبْ ذلك عن ملاحظته ونظر قلبه لم يَحضُره العُجْبُ الذي أصلُهُ رؤيةُ نفسه وغيَبتُهُ عن شهود مِنَّة ربِّه وتوفيقه وإعانته.

He who has granted him these has also endowed him with speech and action. So long as this realization does not escape his observation and inner-vision, then self-admiration does not occur, which is at its essence is focusing on oneself while being oblivious of witnessing the favor of his Lord, His facilitation, and His support.

فإذا غابَ عن تلك الملاحظة وَثَبتِ النفسُ وقامت في مقام الدَّعوى، فوقع العُجب، ففسد عليه القول والعملُ:

If he loses sight of this consideration, his ego intervenes and stands in a position of pretentiously claiming, at which point self-admiration occurs, corrupting his speech and actions:

فتارةً يُحال بينه وبين تمامه ويُقطَع عليه، ويكون ذلك رحمةً به، حتى لا يغيب عن مشاهدة المنة والتوفيق.

Sometimes an interruption is made to occur, preventing the completion of his actions, serving as a mercy to him, so he does not lose sight of witnessing the favor and success.

وتارةً يتمُّ له، ولكن لا يكون له ثمرةٌ، وإن أثمَر أثمرَ ثمرةً ضعيفةً غير محصلةٍ للمقصود.

At other times, his actions might come into fruition, but they bear no fruit or yield a weak fruit that does not result in the intended purpose.

وتارةً يكون ضررُه عليها أعظمَ من انتفاعه، ويتولَّدُ له منه مفاسد شتَّى بحسب غيبته عن ملاحظة التوفيق والمنة ورؤيته نفسَه وأن القول والفعل به.

Sometimes, the harm it causes is greater than the benefit he gains, and various aspects of corruption arise according to his obliviousness to recognizing divine favor and grace, and considering only his ego in his speech and actions.

ومن هذا الموضع يُصلِحُ اللَّهُ سبحانه أقوالَ عبده وأعماله ويُعظِم له ثمرتَها أو يُفسِدُها عليه ويمنعه ثمرتها؛ فلا شيءَ أفسدُ للأعمال من العُجْب ورؤية النفس.

It is from this point that Allah the Exalted either rectifies the servant's sayings and deeds and enhances their fruitfulness, or corrupts them and denies him their fruits; for nothing corrupts deeds more than self-admiration and focus on oneself.”

💎 “Nothing corrupts deeds more than self-admiration and being self-centered” (2)

Ibn al Qayyim (رحمه الله) continues:

"فإذا أراد الله بعبده خيرًا أشهده منتَه وتوفيقه وإعانتَه له في كل ما يقوله ويفعله، فلا يُعجَب به،

“If Allah intends good for His servant, He makes him witness His favor, His facilitation, and His assistance in everything he says and does, so he does not become self-admiring.

ثم أشهده تقصيره فيه، وأنه لا يرضى لربه به، فيتوب إليه منه ويستغفره ويستحيي أن يطلب عليه أجرًا.

Then, He shows him his shortcomings in it, and a sense that he does not please his Lord with them, leading him to repent to Him and seek His forgiveness, feeling ashamed to demand any reward.

وإذا لم يُشهِده ذلك، وغيَّبهُ عنه، فرأى نفسه في العمل، ورآه بعين الكمال والرضى، لم يقع ذلك العمل منه موقع القبول والرِّضى والمحبة.

If He does not make him witness this, and renders him oblivious to it, looking at himself in the action, viewing it as perfect and satisfactory, then that action does not attain divine acceptance, satisfaction, or love.

فالعارفُ يعمل العمل لوجهه، مشاهدًا فيه منته وفضلهُ وتوفيقه، معتذرًا منه إليه، مستحييًا منه إذ لم يُوفِّه حقَّهُ.

The knower (Al-'Arif) performs actions for Allah’s Face, witnessing while doing them His favor, His grace, and His facilitation, apologizing to Him for them (i.e., their deficiencies), feeling shy because he has not fulfilled their due.

والجاهل يعمل العمل لحظِّه وهواهُ، ناظرًا فيه إلى نفسه، يمُنُّ به على ربِّه، راضيًا بعمله. فهذا لونٌ وذاك لونٌ آخرُ.

On the other hand, the ignorant person performs actions for his personal reasons and desires, looking at himself in them, considering them a favor to his Lord, being pleased with his own deeds. Thus, these are two very different types of deeds.”

💎The Best & Worst Types of Wealth:

Abu Bakr al Khallal reported with his chain of transmission in al Hathth ‘Alal-Tijarah:

“Al-Jassasi said: I asked Ahmad ibn Hanbal (رحمه الله):

أَرْبَعَةُ دَرَاهِمَ: دِرْهَمٌ مِنْ تِجَارَةٍ بَرَّةٍ، وَدِرْهَمٌ مِنْ صِلَةِ الْإِخْوَانِ، وَدِرْهَمٌ مِنْ أَجْرِ تَعْلِيمٍ، وَدِرْهَمٌ مِنْ غَلَّةِ بَغْدَادَ؟

'What [do you say] about four dirhams: a dirham from fair trade, a dirham from maintaining brotherhood, a dirham from the earnings of teaching, and a dirham from the revenue/produce of Baghdad?’

He replied,

أَحَبُّهَا إِلَيَّ مِنْ تِجَارَةٍ بَرَّةٍ، وَأَكْرَهُهَا عِنْدِي الَّذِي مِنْ صِلَةِ الْإِخْوَانِ، وَأَمَّا أَجْرُ التَّعْلِيمِ فَإِنِ احْتَاجَ فَلْيَأْخُذْهُ، وَأَمَّا غَلَّةُ بَغْدَادَ فَأَنْتَ تَعْرِفُهَا، لِيشٍ تَسْأَلُنِي عَنْهَا؟

'The one from fair trade is most beloved to me, and the one from maintaining brotherhood (i.e., financial help from a friend) is most disliked by me. As for the earnings of teaching, if one needs it, he should take it; and as for the property/produce of Baghdad, you know it, why do you ask me about it?'"


[note: the land on which the city was built was originally an endowment whose proceeds were to be distributed for the needs of the poor and similar matters of social welfare; for this reason many of the Salaf out of an abundance of caution disliked residing in it once it was built, let alone profiting from revenue generated by its property or produce].

So Imam Ahmad viewed (1.) the best wealth as what is earned from fair trade, (2.) support in the form of wages for teaching can be accepted if needed, (3.) the most disliked wealth is that which comes from maintaining brotherhood (as it makes a person in need of others), and (4.) what is doubtful, yet not clearly impermissible, (in this case revenue from Baghdad’s property and produce) should only be resorted to according to one’s degree of dire need and necessity, as a number of scholars, including Imam Ahmad maintained and rented out properties in Baghdad. The Salaf viewed this to be preferable to being in need of others.