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.


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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)

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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

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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.”


مجموع الفتاوى 28/5354

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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|

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

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

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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)

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By Ibn Taymiyyah

In the Name of Allaah, the Most Merciful, the Bestower of Mercy.  Indeed Allaah – to whom belongs all praise – has bestowed upon me immense grace, great favours and generous blessings which necessitates immense gratitude, being firm upon obedience to Him, and becoming accustomed to having beautiful patience in that which He ordered.  Indeed, a servant is ordered to have sabr (patience) in times of ease more so than in times of hardship.  Allaah – the Most High – said:

“But if we let man taste the good favours after poverty and harm have touched him, he is sure to boastfully say: Harm has departed from me.  Indeed he is exultant, boastful and ungrateful to Allaah, except for those who observe patience and perform righteous deeds, for them will be forgiveness and a great reward.” [Soorah Hood 11:10-11]

And you all know that Allaah – the Most Perfect – has blessed this affair [2] with such blessings which contain the means to aid His Religion, raise high His Word, aid His Army, and grant honour to His Awliyaa’ (pious and righteous servants).  It is also the cause for strengthening Ahlus-Sunnah wal-Jamaa’ah and causing humiliation to the people of innovations and sectarianism.  Likewise, it is also the cause of affirming that which has been affirmed by yourselves from the Sunnah (regarding the truth of this matter), and a cause for increasing this by opening up the avenues of guidance, victory and proofs; such that the truth becomes known to the people, who none but Allaah can enumerate.  It is also a cause for the masses to begin to accept the way of the Sunnah and the Jamaa’ah; as well as countless other favours.  All of this must therefore be accompanied by immense gratitude to Allaah, as well as having patience – even if this patience is in times of ease.

And you all know that from the great principles which sum up the Religion are: Uniting the hearts, unifying the word, and reconciling between each other, as Allaah – the Most High – said:

“So fear and obey Allaah, and reconcile the matters of difference between yourselves.” [Sooratul-Anfaal 8:10]

“And hold fast together to the Rope of Allaah and do not split up.” [Soorah Aali-‘Imraan 3:103]

“And do not be like those who split up and differed after clear proofs came to them.  For those there will be a severe punishment.” [Soorah Aali-‘Imraan 3:105]

And other examples like this from the texts (of Revelation), which order us with the Jamaa’ah (upon the way of the Companions) and coming together, and prohibit splitting and differing.  And the people who most exemplify this principle are Ahlul-Jamaa’ah (the people of the Jamaa’ah), just as the people who most exemplify leaving it are the people of sectarianism.

And that which sums up the Sunnah is: obedience to the Messenger.  This is why the Prophet (sallallaahu ‘alayhi wa sallam) said, “Indeed Allaah is pleased with three things: That you worship Allaah alone without associating any partner along with Him; that you hold fast altogether to the Rope of Allaah and not to become split up; and that you give sincere advise to whomever Allaah put in charge of your affairs.” [3]

And in the Sunan collections from the hadeeth of Zayd Ibn Thaabit and Ibn Mas’ood – who were both great fuqahaa‘ (Scholars of deep understanding) – who relate that the Prophet (sallallaahu ‘alayhi wa sallam) said, “May Allaah enliven whosoever hears my words, memorizes them and conveys them to others.  Many a carrier of knowledge does not understand it, and many a carrier of knowledge carries it to o­ne who has better understanding.  There are three things which the heart of the Believer has no malice about: Sincerity for Allaah in o­ne’s action; sincere advice to those in authority, and clinging to the Jamaa’ah.” [4]

And his saying, ‘…has no malice,’ means not having any contempt for them.  So the heart of a Muslim does not have these characteristics.  o­n the contrary, it loves and is pleased with them.

So the first thing which I shall begin with regarding this principle is what is connected to myself.  So you all should know – may Allaah be pleased with you all – that I do not desire any harm at all – inwardly, nor outwardly – for anyone from amongst the general masses of the Muslims, let alone our colleagues and companions.  Nor do I harbour any ill-feeling towards any o­ne of them, nor do I blame them for anything at all.  Rather, to me they are deserving of nobility, love, honour and respect, over and over – each in accordance to their level.  And a person cannot be except (one of three types): Someone who sincerely strives to ascertain the truth; and is correct, or o­ne who sincerely strives to ascertain the truth; but errs, or a sinful person.  As for the first, then he is rewarded and thanked.  The second is rewarded for his ijtihaad (striving to ascertain the truth), and is forgiven and excused for his error.  As for the third, then may Allaah forgive us, and him, and all the Believers.

So we should try not to dwell upon the words of those who opposed this fundamental; by saying that so and so is deficient, or so and so did not act, or so and so was the cause of harm to the Shaykh, or was the reason why all this occurred, or so and so used to speak about the plots of so and so; and other such similar statements which contain criticism of some of our colleagues and brothers.  For indeed I do not allow them to harm the brothers and colleagues in this manner, and there is no might, nor power, except with Allaah. [5] Rather, the likes of this criticism usually returns to the o­ne who said it in the first place, unless he has good deeds by which Allaah will forgive him – if He wills – and indeed Allaah does forgive that which has preceded.  And you also all know about the harsh treatment that was given to some of the brothers in Damascus, and that which occurs even now in Egypt.  This – in reality – is not due to a deficiency or shortcoming in the brothers, nor has it occurred because we have changed our views and hate them.  Rather, such people, after receiving such harsh treatment, increase in the status, love, and respect that we have for them.  For indeed, the likes of these trials are beneficial to the Believers, because Allaah corrects and improves them due to it.  Since the Believer to another Believer is like each of a pair of hands, each washes the other.  However, it happens that sometimes happens that dirt cannot be removed except with a certain amount of roughness, but that brings about cleanliness and softness, for which that roughness is praised.

You (also) all know that much of what has occurred in this matter were lies, false accusations, false suspicions, and the following of false desires, the likes of which cannot be described.  So all those lies and false accusations that were directed against me, were actually a source of goodness and blessing for me.  Allaah – the Most High – said:

“Indeed those who brought forward the lie are a small group amongst you.  However, do not think that it is an evil for you.  Rather, it is good for you.  And every person from amongst them will be paid the sin of what they earned.  And as for the o­ne who took o­n the leading role in this, his will be a severe punishment.” [Soorat An-Noor 24:11]

So though such trials, Allaah manifests the light of truth and its clear proofs, which repel the falsehood and lies.  So I do not take revenge upon any of those who lied against me, oppressed me, or showed enmity and hatred towards me.  For indeed I forgive every Muslim, and I love o­nly the good for them, and I desire for every Muslim the good that I desire for myself.  And as for those who lied and did wrong, then I have excused and forgiven them.  However, whatever is connected to violating the Rights of Allaah in this affair, then they should seek tawbah (repentance).  So if they turn to Allaah in repentance, then Allaah will turn to them in forgiveness, otherwise, the Judgement of Allaah will apply to them.  So if a person were to be thanked for his evil actions, then I thank all those who were the cause for this (trial) to happen to me – for it entails all the good of this world and the Hereafter.  However, Allaah is thanked for His good blessing and favour by which no affair happens to a Believer, except that, there is good for him in it.  And the people of good intentions are thanked for their intentions, and the people of good actions are thanked for their actions.  As for those who did evil – then we ask Allaah that He turns to them in forgiveness.  And you all know that this is from my nature and character.

Likewise, you all know that Aboo Bakr as-Siddeeq (radiyallaahu ‘anhu), concerning the matter of al-Ifq (the lie against ‘Aa‘ishah, his daughter, the wife of the Prophet), about which Allaah revealed some aayaat of the Qur‘aan, so he swore that he would not give anymore charity to Mistaah Ibn Athaathah, because Mistaah was o­ne of those who participated in the lie.  So Allaah revealed:

“And let not those amongst you who have been blessed with grace and wealth swear not to give any wealth or support to their relatives, or to the poor and needy, or to those who migrated in the Path of Allaah.  Rather, let them pardon and be forgiving.  Do you not love that Allaah should forgive you?  And Allaah is Oft-Forgiving, Most-Merciful.” [Soorat An-Noor 24:22]

So when this aayah was revealed, Aboo Bakr (radiyallaahu ‘anhu) said, “Rather, by Allaah!  I love that Allaah should forgive me.”  So he continued to give to Mistaah the aid and charity that he used to give before. [6] So with forgiveness and kind treatment towards o­ne another, and carrying out Jihaad (fighting and striving) in the Path of Allaah, then it is a must that:

“Allaah will bring a people whom He will love, and love Him; soft, humble and gentle with the Believers, stern towards the unbelievers, fighting the Path of Allaah, and never afraid of the blame of the blamers.  That is the Grace of Allaah that He bestows upon whomsoever He wills.  And Allaah suffices for the needs of His creation, the All-Knower.  Indeed your Walee (protector and guardian) is Allaah, His Messenger and the Believers; those who offer the Prayer correctly, and give Zakaat, and who bow down in obedience to Allaah.  And whoever takes Allaah, and His Messenger, and the Believers as protectors and guardians, then it is the party of Allaah who will be victorious.” [Sooratul-Maa‘idah 55:53]

Was-salaamu ‘alaykum wa rahmatullaahi wa barakaatuhu.


[1] Majmoo’ul-Fataawaa (28/50-57), slightly abridged.

[2] The affair being referred to is the first of Ibn Taymiyyah’s unjust imprisonment – a period of o­ne and a half years, in the year 705H – which occurred due to some lies and false accusations against him.

[3] Related by Muslim (3/1340) and Ahmad (2/367).

[4] Saheeh: Related by Ahmad (4/80) and Ibn Maajah (no. 320).  It was authenticated by al-Albaanee in as-Saheehah (no. 404).

[5] This is in reference to some of their colleagues and brothers in Damascus, who weakened during this ordeal, and did not remain firm upon the correct methodology.  So Ibn Taymiyyah is prohibiting any of his students and colleagues from harming them in any way, and he makes an excuse for them, and explains that he bears no ill-feeling or hatred in his heart towards any of them.  Rather, he makes it clear that he has respect for them, and that he loves them for the sake of Allaah.

[6] Related by al-Bukhaaree (no. 4757).

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Ibn Qayyim al-Jawziyyah (may Allaah have mercy on him) in which he explains the motives and causes of love, and how these very among people.

He (may Allaah have mercy on him) says:

“Compatibility between souls is one of the strongest causes of love. Every person is attracted towards that which is compatible with him, and this compatibility is of two types: original compatibility which is ingrained in the essence and that which comes later because of living together or having something in common.

If your aims match his aims, there will be harmony between your soul and his, but if the aims are different, then harmony will no longer exist.

As for original compatibility, it is a kind of similarity in attitude and similarity of souls. Each soul longs for other souls that are similar to it, because what is similar to something is naturally attracted to it, so the two souls may be similar in original creation, thus there will be a natural attraction to one another.

This is what made some people say that love is not only caused by physical beauty, and the lack of physical beauty does not mean that there can be no love; rather it is similarity between souls and similarity in their characteristics which are created in them that matter.

The reality of love is that it is like a mirror in which the lover sees his characteristics and kindness in the image of the one he loves, so in reality he loves nothing but himself and his characteristics and the one who has similar characteristics.

Hence noble, pure and sublime souls love the characteristics of perfection in particular, so the dearest things to them are knowledge, bravery, dignity, generosity, kindness, patience and steadfastness, because these characteristics are compatible with the essence of these souls, unlike base and mean souls, which are far away from loving these characteristics. Many people are motivated to be generous and kind because of their extreme love for these characteristics and the pleasure they find in doing these things, to such an extent that al-Ma’moon said: Forgiveness was made so dear to me that I am afraid that I will not be rewarded for it. And it was said to Imam Ahmad ibn Hanbal (may Allaah have mercy on him): Did you acquire this knowledge for the sake of Allaah? He said: To do something for the sake of Allaah is very rare, but it was something made dear to me, so I did it. Someone else said: I rejoice in giving and enjoy it far more than the one who takes from me rejoices in what he takes.

With regard to the lovers of knowledge, their love for knowledge is greater than the love of anyone else or anything else. Many of them will not be distracted from it by the most beautiful of human images.

Our Shaykh – meaning Ibn Taymiyah – told me: “I felt sick and the doctor said to me: Your reading and discussing issues of knowledge is making your sickness worse. I said to him: I cannot stay away from that, and I shall discuss the issue on the basis of your (medical) knowledge. Is it not the case that when the soul feels joy, this gives strength to the body and wards off disease? He said yes. I said: Then my soul feels happy with knowledge and thus my body becomes stronger and this helps me to recover. He said: This is not part of our treatment, or words to that effect.”

If the love relationship is based on similarity and harmony, then it will be reinforced and become stronger, and nothing could remove it except something stronger than the cause of it, and if it is not based on similarity and harmony, then it is no more than love for a reason, which will disappear when the reason disappears.

Imam Ahmad ibn Hanbal (may Allaah have mercy on him) narrated in his Musnad the hadeeth of ‘Aa’ishah (may Allaah be pleased with her): A woman used to go to Quraysh and make them laugh. She came to Madeenah and stayed with a woman who also made people laugh. The Prophet (blessings and peace of Allaah be upon him) said: With whom is So and so staying? She said: With So and so, who makes people laugh. He said: “Souls are like conscripted soldiers; those whom they recognize, they get along with, and those whom they do not recognize, they will not get along with.” The original version of this hadeeth is in al-Saheeh.

If you look at creation, you will hardly find any two people who love one another except that there is some similarity between them or they have something in common with regard to deeds, characteristics or goals. If the goals, characteristics, deeds or ways differ, there can only be aversion and distance between their hearts. It is sufficient to note the saheeh hadeeth from the Messenger of Allaah (blessings and peace of Allaah be upon him): “The believers, in their mutual mercy, love and compassion, are like a (single) body; if one part of it feels pain, the rest of the body will join it in staying awake and suffering fever.”

Rawdat al-Muhibbeen, 66-74

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Shaykhul-Islaam Ibn Taymiyyah said:

You should not look at what the person used to do, rather you should look at what kind of person they are today. The one who gets bogged down about people’s pasts, is just like Iblees who said to Allaah, “You created me from fire and you created him from clay”

[al-Minhaaj volume 2 page 430]

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