💎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.

💎The Sweetness of Salat: (1.) Each Prayer Replenishes the Heart; Heedlessness & Harmful Passions Cause it to Wither & Die

Ibn al Qayyim (d. 751 AH رحمه الله) said:

لا ريب أن الصلاة قرة عيون المحبين، ولذة أرواح الموحدين، ومحك أحوال الصادقين، وميزان أحوال السالكين، وهي رحمته المهداة إلى عبيده

Certainly, prayer is the delight of the lovers' eyes, the pleasure of the monotheists' souls, the test of the truthful's conditions, the scale of the seekers' states, and it is His mercy bestowed upon His servants.

هداهم إليها وعرفهم بها رحمة بهم وإكرامًا لهم؛ لينالوا بها شرف كرامته، والفوز بقربه، لا حاجة منه إليهم، بل منه منًا وفضلاً منه عليهم،

He guides them to it and makes them acquainted with it out of mercy and honor for them; so that they may attain the honor of His grace, and the success of being near to Him, not out of need for them, but as a grace and favor from Him to them.

وتعبد بها القلب والجوارح جميعًا، وجعل حظ القلب منها أكمل الحظين وأعظمهما وهو إقباله على ربه سبحانه وفرحه وتلذذه بقربه وتنعمه بحبه وابتهاجه بالقيام بين يديه وانصرافه حال القيام بالعبودية عن الالتفات إلى غير معبوده، وتكميل حقوق عبوديته حتى تقع على الوجه الذي يرضاه.

The heart and all limbs are both worshipfully devoted in prayer, with the heart's share being the most complete and greatest of the two: it (i.e., the heart’s servitude) is turning towards its Lord, exalted is He, rejoicing and delighting in His nearness, indulging in His love, being joyful in standing before Him, and, during this standing in servitude, turning away from looking to any but the worshipped deity, thus fulfilling the rights of servitude so that it (the prayer) is performed in the manner that He approves.

[Departing from the Feast]

فيصدر المدعو من هذه المأدبة وقد أشبعه وأرواه وَخَلَعَ عليه بخلَع القبول وأغناه؛ لأن القلب كان قبل قد ناله من القحط والجدب والجوع والظمأ والعُري والسقم ما ناله، فأصدره من عنده وقد أغناه عن الطعام والشراب واللباس والتحف ما يغنيه.

When invited to this feast, the guest departs having been fully satisfied and quenched, endowed with the gifts of acceptance and enriched; for previously, the heart suffered from drought, barrenness, hunger, thirst, nakedness, and illness. Thus, he leaves His presence enriched, no longer needing food, drink, clothing, or gifts.

[Renewal of the Invitation]

ولما كانت الجدوب متتابعة، وقحط النفوس متواليًا، جدد له الدعوة إلى هذه المأدبة وقتًا بعد وقت رحمة منه به، فلا يزال مستسقيًا مَنْ بيده غيث القلوب وسقيها مستمطرًا سحائب رحمته؛ لئلا ييبس ما أنبتته له تلك من كلأ الإيمان وعشبه وثماره، ولئلا تنقطع مادة النبات والقلب في استسقاء واستمطار،

Since droughts occur successively, and the soul's dryness persists, He renews the invitation to this feast time and again out of His mercy. Thus, the he seeks rain from the One in whose hands is control of rain and replenishment for the hearts, he continuously seeks the clouds of His mercy, so that what eeman has grown in terms of grass, vegetation, and fruits may not dry up, nor the nourishing substance of growth be severed.

هكذا دائمًا يشكو إلى ربه جدبه وقحطه وضرورته إلى سقيا رحمته، وغيث بره فهذا دأب العبد أيام حياته.

Constantly, the heart complains to its Lord of its drought, dryness, and dire need for the watering of His mercy and the rain of His grace; such remains the servant's habit throughout his life.

[Negligence & Heedlessness is a Drought]

فإن الغفلة التي تتنزل بالقلب هي القحط والجدب، فما دام في ذكر الله والإقبال عليه فغيث الرحمة واقع عليه كالمطر المتدارك، فإذا غفل ناله من القحط بحسب غفلته قلة وكثرة،

Indeed, the negligence that befalls the heart is drought and barrenness for it. As long as one is in remembrance of Allah and turning towards Him, the rain of mercy falls upon him like timely rain. But when he becomes negligent, he suffers drought in proportion to his neglect, whether little or much.

💎The Sweetness & Joy of Salat: (2) The Constant Withering of the Heart Caused by Heedlessness is Only Repaired by Remembrance & Prayer

Ibn Al Qayyim (رحمه الله) continues:
[Negligence/Heedlessness is the Heart’s Drought]

"فإذا تمكنت الغفلة واستحكمت صارت أرضه ميتة، وسنته جرداء يابسة، وحريق الشهوات فيها من كل جانب كالسمايم ( السمايم: الريح الحارة. لسان العرب (١٢/ ٣٠٤).).

If negligence/heedlessness takes hold and becomes entrenched, its soil (i.e., the heart’s) becomes dead, his slumber becomes one of barrenness and dryness, and the fires of desires will blaze from every direction like the hot winds.

[Consequences of Neglect]

وإذا تدارك عليه غيث الرحمة اهتزت أرضه وربت وأنبتت من كل زوج بهيج، فإذا ناله القحط والجدب كان بمنزلة شجرة رطوبتها ولينها وثمارها من الماء، فإذا منعت من الماء يبست عروقها وذبلت أغصانها، وحبست ثمارها وربما يبست الأغصان والشجرة،

When the rain of divine rain catches up to him, his soil opens and softens, sprouting beautifully every pair of produce. But when drought and barrenness strike, it is like a tree whose moisture, suppleness, and fruits depend on water; deprived of water, its roots dry out, its branches wilt, and its fruits are withheld, possibly leading to the drying out of both the branches and the tree.

فإذا مددت منها غصنًا إلى نفسك لم يمتد ولم ينقد لك وانكسر فحينئذ تقتضي حكمة قيم البستان قطع تلك الشجرة وجعلها وقودًا للنار.

If you extend a branch towards yourself, it does not stretch or become firm for you but breaks instead. In such cases, the wisdom of the garden's keeper dictates the cutting down of that tree to use it as firewood.

[Dryness of the Heart]

فكذلك القلب، إنما ييبس إذا خلا من توحيد الله وحبه ومعرفته وذكره، ودعائه فتصيبه حرارة النفس، ونار الشهوات فتمتنع أغصان الجوارح من الامتداد إذا مددتها والانقياد إذا قدتها،

Similarly, the heart only dries when devoid of the Tawhīd of Allah, loving him, knowing Him, and engaging in His remembrance, and supplicating to Him. Thus, it suffers from the heat of the self and the fire of desires, preventing the limbs' branches from extending or following commands when you extend or lead them.

فلا تصلح بعد هي والشجرة إلا للنار: {أَفَمَنْ شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلَى نُورٍ مِنْ رَبِّهِ فَوَيْلٌ لِلْقَاسِيَةِ قُلُوبُهُمْ مِنْ ذِكْرِ اللَّهِ أُولَئِكَ فِي ضَلَالٍ مُبِينٍ} [الزمر: ٢٢].


Hence, they, along with the tree, are fit only for fire: "So is one whose breast Allah has expanded to [accept] Islam, and he is upon a light from his Lord [like one whose heart rejects it]? Woe to those whose hearts are hardened against the remembrance of Allah. Those are in clear error." [Az-Zumar 22]

[Rain for the Heart]

فإذا كان القلب ممطورًا بمطر الرحمة كانت الأغصان لينة منقادة رطبة، فإذا مددتها إلى أمر الله انقادت معك، وأقبلت سريعة لينة وادعة، فجنيت منها من ثمار العبودية ما يحمله كل غصن من تلك الأغصان ومادتها من رطوبة القلب وريه, فالمادة تعمل عملها في القلب والجوارح،

When the heart is showered with the rain of mercy, its branches become soft, compliant, and moist. When you extend them (the bodily limbs) towards Allah's command, they follow easily, pliable and gentle, yielding from them the fruits of servitude that each branch can bear, moistened by the heart and its nourishment. The sustaining water works its purpose in both the heart and the limbs.

وإذا يبس القلب تعطلت الأغصان من أعمال البر؛ لأن مادة القلب وحياته قد انقطعت منه فلم تنشر في الجوارح، فتحمل كل جارحة ثمرها من العبودية.

But when the heart dries, the branches become useless in deeds of righteousness, for the substance and life of the heart have been cut off from it, no longer spreading to the limbs, thus each bears what it yields of servitude.”

💎 The Virtue of Being Unfazed by Criticism or Praise (1)

🔘 ‘Abd Allah b. Al Mubārak (رحمه الله) said: Sufyan al-Thawri (رحمه الله) said:
كَانَ يُقَالُ : إِذَا عَرَفْتَ نَفْسَكَ لَمْ يَضُرّكَ مَا قِيلَ فِيكَ .

It used to be said, "If you know yourself, what is said about you will not harm you."

[Al-Firyabi "Sifah Al-Nifaq"]

🔘 Attab ibn Ziyad (رحمه الله) said: I heard Ibn al-Mubarak (رحمه الله) say:

"يَا ابْنَ الْمُبَارَكِ ! إِذَا عَرَفْتَ نَفْسَكَ ؛ لَمْ يَضُرَّكَ مَا قِيلَ فِيكَ" .

"O Ibn al-Mubarak! If you know yourself, what is said about you will not harm you."

[al-Dinawari in "Al Mujalasah wa Jawahir Al ‘Ilm"]

🔘 Ahmad ibn Harb (d. 234 AH رحمه الله) said:

"عبدتُ الله خمسين سنة فما وجدت حلاوة العبادة حتى تركت ثلاثة أشياء:

"I worshiped Allah for fifty years and did not find the sweetness of worship until I left three things:

تركت رضا الناس حتى قدرت أتكلم بالحق،

I left seeking the approval of people until I was able to speak the truth.

وتركت صحبة الفاسقين حتى وجدت صحبة الصالحين،

I left the company of the wicked until I found the company of the righteous.

وتركت حلاوة الدنيا حتى وجدت حلاوة الأخرى... "

And I left the sweetness of this world until I found the sweetness of the Hereafter..."
[Siyar A'lam al-Nubala: 11/34]


🔘 Abu Bakr al-Marwazi (رحمه الله) reported that he said:

أدخلت نصرانيًّا على أبي عبد الله – يعني أحمد بن حنبل – فقال له:

"I brought a Christian man to see Abu Abdullah—meaning Ahmad ibn Hanbal (رحمه الله). The Christian said to him,

إني لأشتهي أن أراك منذ سنين، ما بقاؤك صلاح للإسلام وحدهم، بل للخلق جميعًا، وليس من أصحابنا أحد إلا وقد رضي بك،

'I have longed to see you for years. Your survival is not only a benefit to Islam but to all people. There is no one among our companions who is not pleased with you.'

I then said to Abu Abdullah,

إني لأرجو أن يكون يُدعى لك في جميع الأمصار،

'I hope that supplications are made for you in all lands.'

Abu Abdullah replied,

«إذا عرف الرجل نفسه، فما ينفعه كلام الناس».

'O Abu Bakr, when a man knows himself, the words of people do not benefit him.'"

[Siyar ‘Alām al-Nubalā’]

This story highlights Imam Ahmad's humility and the universal respect he garnered, not only from Muslims but also from non-Muslims, emphasizing that true self-awareness transcends external approval.