An Important Matter to Recall Concerning the Trustworthy People of Your Country

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

أتى داود بن علي الأصبهاني إلى صالح بن أحمد بن حنبل وكان بينه وبين صالح بن أحمد حسن (يعني: علاقته به كانت حسنة) فكلم صالحا أن يتلطف له في

الاستئذان على أبيه.

فأتى صالح أباه أحمد بن حنبل) فقال له : رجل سألني أن يأتيك؟

قال: ما اسمه ؟

قال داود

قال : من أين؟

قال: من أهل أصبهان.

قال: أي شيء صناعته ؟

قال : وكان صالح يروغ عن تعريفه إياه. فما زال أبو عبد الله يفحص عنه حتى فطن.

فقال: هذا قد كتب إلي محمد بن يحيى النيسابوري في أمره انه زعم أن القرآن محدث فلا

يقربني.

قال : يا أبت ينتفي من هذا وينكره.

فقال أبو عبد الله (أحمد بن حنبل): محمد بن يحيى أصدق منه لا تأذن له في المصير إلي “.

Dawud Ibn Ali al-Isfahani approached Salih Ibn Ahmad Ibn Hanbal, with whom he had a good relationship. He requested Salih to kindly seek permission for him to visit his father. Salih then went to his father- (Imam Ahmad)- and said: “A man has asked me to come to you.” He (Imam Ahmad) said: “What is his name?” He (Salih) said: “Dawud”. He said: “Where is he from?” He (Salih) said: “He is from the people of Isfahan”. He said: “Has he done anything (i.e. involved in anything wrong)?” Salih hesitated, thus Abu Abdillah (Imam Ahmad) did not cease scrutinising until he realised (who this Dawud is). Then he said: “Muhammad Ibn Yahyah An-Naysaabooree wrote to me concerning the affair of this one (i.e. Dawud) that he claims that the Quran came into existence (created), [a] so he should not come near me (i.e. should not come to me).” Salih said: “O My father! He has disclaimed and rejected this (statement or claim)”. Abu Abdillah (Imam Ahmad) said: “Muhammad Ibn Yahya is more truthful than him; do not grant him permission to approach me”. [1] 

This serves as a reminder to everyone that poor behaviour and the expectation of evading consequences are ineffective when interacting with honest individuals. When you engage in misconduct and continue down that path while simultaneously searching for an escape, it is undeniable that the trustworthy people within your community, where your misdeeds have transpired, possess a deeper understanding of your situation than anyone else. This holds true despite any favourable relationships or positive perceptions you may enjoy in other circles.

Those who place their trust in you, yet remain somewhat oblivious to your true circumstances, are excused. In contrast, astute scholars or seasoned students of knowledge of your homeland will meticulously analyse your strategies with a discerning eye. They possess a keen ability to identify audacious political strategies, duplicitous actions taken for self-serving purposes, the intentional distortion of truths or situations, and the concealment of pertinent information for personal benefit. Furthermore, they recognise the nuanced and indirect assertions of qualifications or merits aimed at self-advancement, the overt and covert persuasion manifested in both dialogue and conduct, whether direct or indirect, as well as the efforts to broker solutions while neglecting to amend past misdeeds through a myriad of tactics.

They are capable of recognising your efforts to control the terms of the discussion and its outcomes, redirecting conversations from topics where you are at a disadvantage to those where you feel more confident. They understand that when your tactics are unwelcome to those who are intimately familiar with you, you tend to shift the dialogue towards a hypothetical pursuit of greater aspirations and benefits. They know that this is a strategy to narrow the conversation and dominate it, rendering the insights of those who genuinely understand your situation insignificant and irrelevant. Likewise, they know that this maneuver of yours involves knowing precisely when to advocate for this limited perspective and when to refrain from doing so. They assess you based on what you express through your words, actions, gestures, and the implications they draw from their long-standing understanding of your situation. Ultimately, though, it is only Allah who truly knows the reality of your affairs. Allah says:

وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ ۖ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ

And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts (of men). Should not He Who has created know? And He is the Most Kind and Courteous (to His slaves) All-Aware (of everything). [Al-Mulk. 14-15]

If you believe that He is your Creator and the Creator of your hearts and all they contain, how can (anything) be concealed from Him when He made them?! The statement [بِذَاتِ الصُّدُورِ – what is in the breasts (of men)] includes what the breasts carry in terms of beliefs, intentions, love, and hate. [2] 

Similarly, your justifications, diversions, distortions, and avoidance strategies only increase the burden on your conscience and thoughts. Allah states:

 بَلِ ٱلْإِنسَٰنُ عَلَىٰ نَفْسِهِۦ بَصِيرَةٌ

وَلَوْ أَلْقَىٰ مَعَاذِيرَهُۥ

Rather, man, against himself, will be a witness, though he may put forth his excuses (to cover his evil deeds). [Al-Qiyaamah. 14-15]

“Rather, man, against himself, will be a witness” – Meaning, a person is clear proof against himself based on what he does or does not do, and if he comes up with every excuse to exonerate himself of his wrongdoing, it will not benefit him. [3] “Though he may put forth his excuses”– Mujaahid, may Allah have mercy upon him, said, “Even if he disputes it, he remains a witness to it (i.e. his guilt)”. [4]

We ask Allah:

اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي  

O Allah! Just as You made my external form beautiful, make my character beautiful as well.

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[a] https://www.salafisounds.com/the-quran-is-the-speech-of-allah-uncreated-and-a-refutation-of-the-opposers-foundations-of-the-sunnah-of-imam-ahmad-bin-hanbal-lesson-19-by-abu-khadeejah-abdul-wahid/

https://abukhadeejah.com/who-first-spoke-with-the-innovation-that-the-speech-of-allaah-is-created-their-isnaad/

[1] Tarikh Baghdad 8/374]

[2] An Excerpt from Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim 3/173

[3] An Excerpt from Tafseer Muyassar

[4] Tafseer Ibn Katheer