Al-Bidayah wa an-NihayahIbn Kathir

He also used to say, “A servant should accept the provision that comes to him after he has despaired of it, but he should not take it if it is preceded by covetous expectation.” (1) He loved to live with little (2) so that his reckoning might be lighter.

Ibrahim reported that a man once asked Ahmad, “Did you acquire this knowledge purely for Allah?” He replied, “That is a very exacting stipulation; rather, something was made dear to me, so I collected it.” (3)

Al-Bayhaqi narrates that a man came to Ahmad and said, “My mother has been bedridden and unable to walk for twenty years. She has sent me to you so that you might supplicate Allah for her.” Ahmad seemed displeased and said, “We are in greater need that she pray for us.” Nevertheless, he then prayed to Allah—Exalted is He—on her behalf. The man returned to his mother, knocked on the door, and she came out to him on her own feet, saying, “Allah has granted me well-being.” (5)

Another report states that a beggar once asked, and Imam Ahmad gave him a small piece of money. A man rose and said to the beggar, “Give me that piece and I shall give you something in exchange worth a dirham.” The beggar refused. The man went up to fifty, and still he refused, saying, “I hope for the blessing of that coin just as you hope for its blessing.” (6)

Al-Bayhaqi—may Allah have mercy on him—said:

Chapter: What has been related concerning the trial (miḥnah) of Abū ʿAbd Allah Ahmad ibn Ḥanbal—may Allah have mercy on him—during the caliphates of al-Maʾmūn, then al-Muʿtaṣim, then al-Wāthiq, on account of the Qur’an; what he endured of lengthy imprisonment, severe beating, threats of death with grievous torment and painful punishment; his lack of concern for all that they inflicted upon him; his patience in the face of it and his steadfast adherence to the upright religion and the straight path. He—may Allah have mercy on him—had heard the recited verses and well-known reports (7) that speak of situations like his, and he was informed—both in dreams and while awake—of what he was advised to do. He therefore accepted and submitted with faith and hopeful anticipation, and he attained the good of this world and the bliss of the Hereafter. May Allah congratulate him for what He granted him in reaching the loftiest ranks of those tried for Allah’s sake among His friends, and may He join to him his lovers in the honor he received from Allah—if Allah wills—without any trial. With Allah lies success and protection.

(1) In the ṭab‘ edition it reads ṭama‘ (covetousness) or istishrāf (anticipation). (2) In edition A: “for seeking ease in accounting”; in the ṭab‘ edition: “from this world for the sake of ease in accounting.” The reading adopted here is that of manuscript B. (3) After it, in the ṭab‘ edition: “And in another report he said: ‘As for Allah, He is Mighty; but I was drawn to something and gathered it.’” (4) i.e. afflicted with a permanent ailment. (5) al-Hilyah (vol. 9, p. 186); Tarīkh Ibn ʿAsākir (vol. 7, p. 259); Ṣifat al-Safwah (vol. 2, p. 349). (6) Tarīkh Ibn ʿAsākir (vol. 7, p. 258). (7) In the ṭab‘ edition: “and the reports.”
وكان يقول: على العبد أن يقبلَ الرِّزقَ بعد اليأس، ولا يقبله إذا تقدَّمه طمع (١) . وكان يحب التقلُّل طلبًا (٢) لخفَّة الحساب. وقال إبراهيم: قال رجل لأحمد: هذا العلم تعلَّمْتَه للَّه؟ فقال: هذا شرطٌ شديدٌ، ولكن حُبِّبَ إليَّ شيءٌ فجمعته (٣) . وروى البيهقيُّ: أنَّ رجلًا جاء إلى أحمد، فقال: إنَّ أُمِّيَ زَمِنَةٌ (٤) مُقْعَدَةٌ منذ عشرين سنة، وقد بعثتني إليك لتدعو اللَّهَ لها. فكأنَّه غضب من ذلك، وقال: نحن أحوجُ أن تدعوَ هي لنا، ثم دعا اللَّه – Exalté soit-Il – لها. فرجع الرجل إلى أمِّه فدق الباب فخرجت إليه على رجليها، وقالت: قد وهبني اللَّهُ العافية (٥) . وروى: أن سائلًا سأل، فأعطاه الإمام أحمدُ قطعةً، فقام رجلٌ إلى السائل، فقال: هَبني هذه القطعةَ حتَّى أعطيك عِوَضَها، ما يساوي درهمًا، فأبَى، فرقَّاه إلى خمسين، وهو يأْبَى، وقال: إنِّي أرجو من بركتها ما ترجوه أنتَ من بركتها (٦) . قال البيهقي (رحمه الله) : باب ذكر ما جاء في محنة أبي عبد اللَّه أحمد بن حنبل، (رحمه الله) في أيام المأمون ثم المعتصم ثم الواثق بسبب القرآن، وما أصابَه من الحبس الطويل، والضَّرْب الشَّديد، والتهديد بالقتل بسوء العذاب وأليم العقاب، وقلة مبالاته بما كان منهم من ذلك إليه، وصبره عليه، وتمسّكه بما كان عليه من الدِّين القويم والصراط المستقيم، وكان (رحمه الله) قد سمع ما ورد في مثل حاله من الآيات المتلوَّة، والآثار (٧) المأثورة، وبلغه ما أوصي به في المنام واليقظة فرضي وسلَّم إيمانًا واحتسابًا، وفاز بخير الدُّنيا ونعيم الآخرة، هنَّاه اللَّه بما آتاه من ذلك ببلوغ أعلى منازل أهل البلاء في اللَّه من أولياء اللَّه، وألحق به محبيه فيما نال من كرامة اللَّه تعالى إن شاء اللَّهُ من غير بلية، وباللَّه التوفيق والعِصْمة.
(١) في ط: طمع أو استشراف. (٢) في أ: لطلب خفة الحساب، وفي ط: من الدنيا لأجل خفة الحساب، والمثبت من ب. (٣) بعده في ط: وفي رواية أنه قال: أما للَّه فعزيز، ولكن حُبب إليَّ شيء فجمعته. (٤) أي مبتلاة بعلة دائمة. (٥) الحلية (٩/ ١٨٦)، وتاريخ ابن عساكر (الجزء السابع/ ٢٥٩)، وصفة الصفوة (٢/ ٣٤٩). (٦) تاريخ ابن عساكر (الجزء السابع/ ٢٥٨). (٧) في ط: والأخبار.

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