“Do not envy anyone who has not been harmed for the sake of this affair.”

“al-Harith bin Miskin entered upon Ahmad bin Hambal while he was being tortured, and narrated: “Yusuf bin ‘Umar bin Yazid narrated to me that Malik bin Anas said: “az-Zuhri was dragged away until he was beaten with a whip.” So, it was said to him: “But az-Zuhri was brought out in front of the people had has books hung from his neck!” So, Malik said: “Sa’id bin al-Musayyib was beaten with a whip, and his hair and beard were shaven off, and Abu az-Zinad was beaten with a whip, as was Muhammad bin al-Munkadir.”"

 And ‘Umar bin ‘Abd al-’Aziz said: “Do not envy anyone who has not been harmed for the sake of this affair (i.e., Islam)!”"

 So, Ahmad became pleased at these narrations of al-Harith’s.”

 ['Manaqib al-Imam Ahmad'; p. 321]

“And the people are still being put to trial for the Sake of Allah, and being patient upon that. For example, the Prophets would be killed, and the righteous people of the previous nations would be killed and burned alive. One of them would even have his flesh combed off of his body with a metal comb, and he would remain upon his religion, despite this.

 The Messenger of Allah was poisoned, as was Abu Bakr. ‘Umar, ‘Uthman, and ‘Ali were all killed. al-Hasan was poisoned, and al-Husayn was killed. ‘Abdullah bin az-Zubayr, ad-Dahhak bin Qays, and an-Nu’man bin Bashir were also all killed, and Khubayb bin ‘Udayy was crucified, al-Hajjaj killed ‘Abd ar-Rahman bin Abi Layla, ‘Abd ar-Rahman bin Ghalib al-Hidani, Sa’id bin Jubayr, Abu al-Bukhtari at-Ta’i, Kumayl bin Ziyad, and crucified Mahan al-Hanafi. He had also crucified ‘Abdullah bin az-Zubayr beforehand, al-Wathiq killed Ahmad bin Nasr al-Khuza’i and crucified him.

 As for those who were persecuted from the major scholars: ‘Abd ar-Rahman bin Abi Layla; he was whipped by al-Hajjaj over four hundred lashes, then al-Hajjaj killed him. Abu az-Zinad was whipped by Banu Umayyah, and Abu ‘Amr bin al-’Ala’ was whipped by Banu Umayyah over five hundred lashes, and Rabi’ah[I ar-Ra’i was also whipped by Banu Umayyah. ‘Atiyyah al-’Awfi was whipped by al-Hajjaj over four hundred lashes, and Yazid ad-Dabiyy was also whipped over four hundred lashes by al-Hajjaj. Thabit al Binani was whipped by al-Jarud (the successor of Ibn Ziyad), and ‘Abdullah bin ‘Awn was whipped over seven hundred lashes by Bilal bin Abi Bardah.

al-Imam Malik bin Anas was whipped by al-Mansur over seventy lashes, and Abu as-Sawwar al-’Adawi 

and ‘Uqbah bin ‘Abd al-Ghafir were also lashed several times.”

['Manaqib al-Imam Ahmad'; p. 322]

Shabat (one of Ahmad’s torturers who later repented) said:

“I whipped Ahmad bin Hambal with over eighty lashes. If I had struck an elephant with these lashes, they would have caused it to collapse.”

['Manaqib al-Imam Ahmad'; p. 157]

[Ibn Al-Jawzi]

The Beauty of Salaah!

And seek help in patience and prayer…” [al-Baqarah; 45]

The weak, short-lived, limited human being must connect himself to the Greater Power, in order that he draw assistance from Him when the strength he requires exceeds that which is in his limited capacity, and when he faces both the open and hidden forces of evil, and when it becomes too difficult for him to remain firm upon the path of repelling his desires and stinginess, and when it becomes too difficult for him to struggle against tyranny and evil when they become violent, and when the road becomes too long, and when the hardships extend throughout his limited lifespan – and he looks to find that he has acheived nothing, while he feels he will be taken away soon; he has given nothing, and the sun of his life is about to set – and when he looks to find that evil is powerful, good is powerless, and there is no glimmer in the sky, and no milestone upon the path.

Here, the value of the prayer is realized.

It is the direct connection between the perishable human being and the Everlasting Power. It is the chosen, appointed time for the meeting between an isolated droplet and the fountain that never ceases gushing forth. It is the key to the treasure that fulfills, satisfies, and is overflowing. It is a transition from the limits of the puny worldly reality to the vast dimension of the universal reality. It is the refreshing breeze and shade in the midst of repressive heat. It is the touch of concern and protection for the exhausted heart. Because of this, the Messenger of Allah, when he was in a situation of hardship, would say: “Relax us with it, O Bilal,” and would increase in his prayer when he was afflicted with an overwhelming affair.

Verily, this Islamic manhaj is one of worship, and worship contains many secrets. From these secrets is that it serves as provision for the journey, a gift for the soul, and a polish for the heart. Wherever there is hardship and burden, there is worship to serve as the key to the heart, to help it taste these burdens and hardships as being sweetened, filtered, and light.”

['Fi Dhilal al-Qur'an'; 1/142]

Your God is One God!

Your God is one God.

Those who believe not in the life to come,

Have faithless hearts and are puffed up with pride.

Allah surely knows what they hide and what they reveal.

He doesn’t like the proud.

And if they are asked:” What has your Lord revealed?”

They say:” fables of the men of old!”

They shall bear the full brunt of their burdens

On the Day of Resurrection,

Together with the burdens of those

Whom they misled without knowledge.

Evil is that which they shall bear.

Those who have gone before them also plotted.

But Allah smote their edifice at its foundations

And its roof fell down on them from above

And the doom came upon them

From whence they did not know.

He will disgrace them

On the Day of Resurrection

And will say: “Where are my partners

For whose sake you opposed (My Guidance)?”

And those whom knowledge has been given will say:

“Indeed, disgrace and evil are this day on the unbelievers.” (Al-nahal Verses 20-27)