Feeds:
Posts
Comments

Archive for the ‘Shaykhul Islam Ibn Taymeeyah’ Category

This introduction is intended to briefly describe envy as a disease of the heart, preceding the text below it by Ibn Taymiyyah.

  1. Envy is one of the major sins which is bound to destroy good deeds as fast as the fire burns the wood and dry grass to ashes. “Jealousy eats away at good deeds, just as fire eats away at firewood.” [Sunan Ibn Majah]
  2. Envy was described as a sickness by the Prophet, sallallahu `alaihi wa sallam.
  3. Envy is hating that good happens to others.
  4. Envy is displeasure with Allah’s decree and His granting blessings upon others.
  5. “Faith and envy do not go together in the heart of a servant.” [Ibn Hibban, saheeh]
  6. “The people will be fine as long as they do not envy one another.” [At-Tabarani with trustworthy narrators]
  7. Envy is a characteristic the Jews displayed towards the Prophet, sallallahu `alaihi wa sallam, causing them to inflict him harm.
  8. Envy leads to hatred.
  9. The Prophet, sallallahu `alahi w sallam, described envy as a shearer of the religion.
  10. Muslims are commanded in Soorah al-Falaq to seek refuge from the evil of the envier when he envies.
  11. Envy is worse than miserliness; this is because the miser only stops himself from having good but the envier dislikes the favours of Allah bestowed upon His servants.
  12. No one attains true belief until one loves for one’s brother what one loves for oneself.
  13. It is said that the people who have the greatest degree of restlessness are the envious. Such a person has no peace and is continuously grieved.
  14. The greatest harm from envy comes to the envier, who with one’s displeasure with Allah’s decree attains a great loss to oneself.

Al-Mubarrad recited the following lines:

The eye of the envier always sees scandal,
bringing out faults and hiding the good.

He meets you cheerfully, with a smiling face,
while his heart conceals his true feelings.

The envier’s enmity comes without provocation,
yet he accepts no excuses while he attacks.

The following is excerpted and adapted from Ibn Taymiyyah’s “Diseases of the Hearts and Their Cures” [©1998 Al-Hidaayah]

Strictly speaking, envy (hasad) is hatred and disliking the good condition of the envied one. This is of two types:

1) The blameworthy type of envy is unrestricted dislike of the blessings bestowed upon the envied. This is the type of jealousy that incurs blame, so when one hates something he is then hurt and grieved by the existence of what he hates, and this becomes a sickness in his heart such that he takes pleasure in the removal of the blessings from the envied even if this does not result in any benefit to him except the single benefit of having the pain that was in his soul removed. But this pain is not removed except as a result of his continuously watching the envied so that the jealous person finds relief when the blessing is removed, but then it becomes more severe as is the case of the one who is sick, for it is possible that this blessing, or one similar to it, returns to the envied. This is why the second group said: ‘It is a desire to have the blessings removed,’ for indeed the one who dislikes the blessings bestowed upon other than him desires them to see removed.

(more…)

Advertisements

Read Full Post »

Shaykhul -Islam Ibn Taymiyyah (rahimahullah) said:

“Every time a person wants to turn his heart to Allah, whispers of other matters come to him. The Shaytan is like a bandit, every time a person wants to travel towards Allah, he wants to intercept him. Hence it was said to one of the salaf, ’ the Jews and the Christians say, we don’t experience waswas (whispers). He replied, ‘They are right ! What would Shaytan do with a ruined house?’ “

( Majmoo’ al Fatawa 22/608)

Read Full Post »

Shaykh ul Islam Ibn Taymiyyah (rahimahullaah) said,

“The state of a place reflects the state of a person. It is possible to be sometimes a Muslim and at other times a disbeliever; sometimes sincere and at other times hypocritical; sometimes good and pious and at other times rotten and corrupt. Thus, a person becomes like the place of his abode. The migration of a person from a land of disbelief and profanity to one of faith and probity is an expression of repentance and of his turning away from disobedience and perversion to belief and obedience. This is so until the Day of Resurrection.”

— Majmoo-al Fatawaa , 18/284

Read Full Post »

Al-Imaam Ibn al-Jawzee, may Allah have mercy upon him, said:1

“Due to al-Imaam Abu Abdillah Ahmad bin Hanbal’s strong adherence to the Sunnah and (due to) him warning against acts of innovations he use to speak against a group of the virtuous (scholars) when it would occur from them that which is in opposition to the Sunnah and that speech of his is to be hold as naseehah for the Deen”.1

Reference: Manaaqib al-Imaam Ahmad (253)1

Benefited from the book “Misbaah ath-Thalaam” by Yusuf al-Jazaa’iree, page 149.

Shaykul Islaam Bin Taymiyyah, may Allah have mercy upon stated

vالمؤمن للمؤمن كاليدين تغسل إحداهما الأخرى, وقد لا ينقلع الوسخ إلا بنوع من الخشونة, لكن ذلك يوجب من النظافة والنعومة ما نحمد معه ذلك التخشين

“The believer for the believer is the likeness of two hands
washing each other.(So) perhaps the dirt can not be removed except
through sometime of roughness/ severity but however that
necessitates cleanliness and smoothness that which will leads us to
praise that roughness/severity.”
1

1

مجموع الفتاوى 28/5354

Read Full Post »

Shaykhul-Islaam Ibn Taymiyyah (may Allaah have mercy upon him) mentioned:
It is befitting for the servant to be firm, patient and have a constant connection to that which has within the remembrance (of Allaah) and the prayer. He should not become weary, for indeed with consistently holding fast to that, the plot of the Shaytaan will leave from him. Allaah has said:
“Indeed the plot of the Shaytaan is weak”(An-Nisaa: 76)
Also Shaykhul-Islaam Ibn Taymiyyah (may Allaah have mercy upon him) stated:
“Whenever the Eemaan (faith), the Tawheed (Islaamic Monotheism), the light of the Furqaan (the Criterion) become strong and the traces of the Prophethood and the message (sent by Allaah) become apparent the different Satanic situations become weak.”
————–
Source: Inqaadh al-Muslimeen min Waswasatil-Jinn wash-Shayaateen pg. 9 by Shaykh Muhammad al-Imaam (may Allaah preserve him)|Courtesy of Sisters Upon Al-Istiqaamah|

Read Full Post »

When men mix with women, it is like mixing fire and wood.

– Ibn Taymiyyah [Al-Istiqaamah, 1/361]”

Read Full Post »

By Shaykhul-Islaam Ibn Taymiyyah (rahimahullaah)

Have you ever wondered why so many people who were bright and beautiful as children, however, as they grew older their innocence and beauty eluded them? Well, wonder no more – Shaykhul-Islaam Ibn Taymiyyah (rahimahullaah) explains to us:

“The person who is righteous and honest, his honesty is manifest from the radiance on his face, and his honesty can be known from the glow that is on his face, likewise the (opposite for the) sinful one and the liar. The older a person gets, the more this sign becomes apparent. Thus a person as a child would have a bright face, however if he becomes a sinful person, adamant on committing sins, at the older stages in his life, an ugly face would manifest that which he used to internalise, and the opposite is also true. It has been narrated that Ibn Abbaas (radiyallaahu ‘anhu) said, ‘Indeed righteousness illuminates the heart, radiates the face, strengthens the body, increases provision, and produces a love in the hearts of the creation for that person. Whereas sinfulness darkens the heart, greys the face, weakens the body, and produces hatred in the hearts of the creation for that person.’ It is possible that a person may not intentionally lie; he may even be a person who makes great effort in ibaadah and has zuhd (abstains from pleasures of this life that are lawful). However he has false, incorrect ‘aqeedah regarding either Allaah, His deen or His Messenger (sallallaahu ‘alayhi wa sallam) or His righteous servants. And what is on the inside affects what is on the outside. Thus, this false, incorrect ‘aqeedah that he thought was true and correct reflects on his face, and his face would be dark in accordance with the level of falsehood he possesses. As it has been narrated that ‘Uthmaan ibn Affaan (radiyallaahu ‘anhu) said, ‘No one ever hides evil within themselves except that Allaah makes it manifest from his facial outlook and the statements his tongues utters.’ Hence some of the salaf used to say, ‘If a person of innovation were to dye his beard every day, the dye of innovation would remain on his face.’ On the day of judgment this would be very clear as Allaah says,

And on the Day of Resurrection you will see those who lied against Allaah their faces will be black. Is there not in Hell an abode for the arrogant ones?” [Sooratuz-Zumar, 39:60]

He ta’ala also said,

On the Day when some faces will become white and some faces will become black; as for those whose faces will become dark (to them will be said): “Did you reject Faith after accepting it? Then taste the torment for rejecting Faith.” [Soorah Aali-Imraan, 3:106]

Ibn Abbaas and others have said regarding this verse, ‘The bright faces will be ahlus-sunnah, and dark faces will be the people of bid’ah and division.’”

‘Al-Jawaab As-Saheeh’ (Vol.4, pg. 306-307)

Read Full Post »

Older Posts »