1. This privilege belongs to whoever recognizes its merit and consequence (mentioned by al-Ghazali in Ihyaʾ ʿUlum al-Din, vol. 4, p. 460). 2. He (Ibn al-Mubarak) said: “A servant will remain in well-being so long as he has an inner admonisher, and self-accounting remains among his chief concerns.” (Ibn al-Mubarak, Az-Zuhd, p. 389, no. 1103; Abu Nuʿaym, al-Hilya, 2/145–146). 3. Ibn Abī Dunyā, in Muḥāsabat al-Nafs, reported a chain to al-Ḥasan al-Basrī, who said: “A believer stands over himself, holding himself accountable for the sake of Allah. Indeed, the reckoning on the Day of Resurrection will be light for those who have held themselves to account in this world, and burdensome for those who have undertaken this matter without self-examination. A believer may be overtaken by a desire and take pleasure in it, saying, ‘By Allah, you are what I need, and I do long for you—but by Allah, there is no real connection between us; far be it! Barriers lie between us.’ Then he slips and falls short, returns to himself, and says, ‘Why did I pursue this [why did I do it]? By Allah, I will never return to it—ever, if Allah wills.’ Verily, the believers are a people bound together by the Qur’an, which guards them from destruction. The believer is like a captive in this world, striving to free his neck; he feels no security until he meets Allah, knowing he will be held accountable for his hearing, his sight, his tongue, and all his faculties.” (Ibn al-Mubarak, Az-Zuhd, p. 103, no. 307; Abu Nuʿaym, al-Hilya, 2/157; also cited by Ibn al-Qayyim in Ighāthat al-Lahfān 1/79 and by Ibn al-Jawzī in Sifat al-Safwa 3/234–235). 4. He also said: “Contentment is severe and arduous; indeed, the believer’s true reliance is upon patience (ṣabr).” 5. And he said: “O son of Adam, hold yourself to account (fakayis), for if you enter the Fire you will never be compensated thereafter.” (Ibn al-Mubarak, Az-Zuhd, p. 545, no. 1564). Note: faykīs or kayīs means to outwit oneself—i.e. to hold oneself to strict reckoning. 6. Ibn Abī Dunyā related from Isḥāq ibn Ibrāhīm that Ḥammād ibn Zayd transmitted from al-Ḥasan al-Basrī: “In this world the believer is like a stranger: he neither competes for its honors nor laments its humiliations. People see it as comfort, but his own self remains occupied away from it.” (Al-Ajrī, al-Ghurabāʾ, p. 23, no. 7; Ibn al-Qayyim, Madārij al-Sālikīn 3/197). 7. He said: “Were it not for affliction, a man’s self would be destroyed in just a few days.” 8. He said: “I witnessed the early generations of this Ummah—the best of them—and lived among them for a long time. By Allah, in matters God permitted them they were more ascetic than you are in matters He forbade you. I saw them acting upon the Book of their Lord and following the Sunna of their Prophet: none folded his garment under himself, nor placed anything between himself and the ground, nor commanded his family to prepare food. If he entered his home and something was presented, he ate; otherwise he remained silent, without requesting anything.” (Ibn Abī Dunyā, al-Warʿ, p. 56, no. 45; Ibn al-Jawzī, Sifat al-Safwa 3/227). 9. He said: “The hypocrite, when he prays, does so out of ostentation or fear of people or dread; he recites for worldly gain, and if he misses a prayer he neither regrets nor grieves its loss.” 10. Al-Ḥasan al-Basrī said (as reported in Nukat): “Whoever makes al-ḥamdu lillāh (praise be to God) over blessings his fortress and restraint, makes the payment of zakāh upon his wealth a fence and guard, and makes knowledge for him a guide and charioteer, will be safe from corruption and attain the highest ranks. But whoever pursues wealth voraciously, withholds it from its rightful recipients, and lets it distract him from obedience to Allah, wrongs himself and leaves his heart robbed by what his hands have earned, never feeling secure from loss throughout his pursuit of gain. Some say this teaching was for others; Allah knows best.” 11. Al-Ḥasan al-Basrī said: “There are four qualities which, if present in a person, cause Allah to cast His love upon him and spread His mercy over him: one who is gentle with his parents, and gentle with his slaves; …” (text continues).