GOOD TREATMENT OF OTHERS

 

GOOD TREATMENT OF OTHERS

Good manners with the people are comprised in connecting with those who have severed their ties with you by greeting and honouring them, praying and seeking forgiveness for them, and praising and visiting them. They also involve giving to those who have refused to give their knowledge, help, or money to you, and pardoning those who have wronged you by harming your person, wealth, or honour. 

Book: Gardens of Purification 

By Shaykhul-Islām Ibn Taymiyyah 

Translated and Published by 

Dār as-Sunnah Publishers 

[To read this text translated to Spanish Language click here]

Ibn Taymiyyah: Corruption on earth is due to disobedience and Shirk

 

Ibn Taymiyyah: Corruption on earth is 

due to disobedience and Shirk

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Allaah تعالى says:


﴿ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ﴾

{Evil (sins and disobedience of Allaah, etc.) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds, etc.), that Allah may make them taste a part of that which they have done, in order that they may return (by repenting to Allah, and begging His Pardon).} [Surah al-Room (30): 41]


Shaikh al-Islaam, Ibn Taymiyyah رحمه الله said:

Whoever contemplates on what is going on in the world, will find that the reason for every goodness is due to Tawheed and worship of Allaah تعالى and obedience to His Messenger صلى الله عليه وسلم. And as for all the evil in the world - the Fitnah (trial), the hardship, the drought, being overpowered by the enemy and other than that - then the reason for it is opposing the Messenger صلى الله عليه وسلم and calling upon other than Allaah (i.e. Shirk).

So whoever sincerely contemplates on this, will find that this is the case – specifically in himself and in other than him, generally and specifically. And there is no might or power except with Allaah.


[Majmoo` al-Fataawa (15/25)]


Note: If one were to re-read the statement of Shaikh al-Islaam رحمه الله more keenly, they will see a distinct feature in the way he رحمه الله arranged those words.

When he رحمه الله mentioned “goodness”, he began with Tawheed and Worship of Allaah, and then mentioned obedience to the Prophet صلى الله عليه وسلم.

But when he رحمه الله mentioned “evil”, he first mentioned disobedience to the Prophet صلى الله عليه وسلم before Shirk.


Know the reason why?

Because it happens that among those who claim to be upon Tawheed, SOME of them intentionally oppose the Sunnah without realizing the grave error.

Opposing the Sunnah of our beloved Prophet صلى الله عليه وسلم, in matters big or small, is the beginning of all destructions.

Allaah تعالى says:

﴿فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ﴾

{And let those who oppose the Messenger's (Muhammad’s) commandment beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them.} [Surah al-Noor (24): 63]



Imaam Ahmad رحمه الله said: “Do you know what the Fitnah is? The Fitnah is Shirk. May be the rejection of some of his words would cause one to have doubt and deviation in his heart and thereby be destroyed.”

One great example that nobody should forget is when the Archers رضي الله عنهم أجمعين failed the Prophet's command on the day of Uhud. The victory turned into defeat.

Translated by Fahad Barmem

Taken from: https://ilm4all.blogspot.com/2013/09/ibn-taymiyyah-corruption-on-earth-is.html#more

[To read this text translated to Spanish Language, click here]

HOW TO CURE YOUR DISEASED HEART

HOW TO CURE YOUR DISEASED HEART

Al-Haafidh ibn Hajr al-Asqalaanee, may Allaah have mercy upon him and provide us with 

his knowledge, said: “The heart has been singled out for this because it is the leader of the 

body, and through the purification of the leader the subjects become purified, and with his 

corruption they become corrupted. So if you, O servant of Allaah, wish to cure your heart 

then it is upon you to be truthful with regards to seeking refuge with Allaah and putting 

your trust in Him, to pray a great deal of supererogatory prayers, to perform the actions of 

obedience to Allaah frequently, to pray the night prayer while the people are sleeping, and 

to treat your heart by making it continuously stick to the remembrances and by 

befriending only the righteous ... and to frequently recite the Qur'aan. And Allaah will 

indeed allow all of this to be preserved by him.”

Taken from the book 'Diseases Of the Heart and Their Cure'. by Sheikh ul Islam ibn Taymiyyah, p. 35, in English.

[To read this text in Spanish Language, click here]

The greatest Jihâd and the greatest warrior (satanic whispers and thoughts of Kufr) – Shaykh-ul-Islâm Ibn Taymiyyah

 

The greatest Jihâd and the greatest warrior (satanic whispers and thoughts of Kufr) – Shaykh-ul-Islâm Ibn Taymiyyah

Shaykh-ul-Islâm Ibn Taymiyyah (rahimahullâh, d. 728) wrote in “Kitâb-ul-Îmân”:

The believer is put to trial by the whisperings of the Devil and disbelieving thoughts that makes him feel bad/distress. The companions used to say: “Oh Messenger of Allâh! o­ne of us feels something of such a nature that he would rather fall down from the heaven than to utter it.” He (sallâ Allâhu ‘alayhi wa sallam): “That is true faith” (Ahmad 2/397 and Muslim 1/83)

This means that these whispers and thoughts one feels, while one hates them and repels them from the heart, is part of true faith. This can be likened to the warrior who fights his enemy until he overpowers him. This is the greatest type of Jihâd and a faith that is as pure as pure milk. And the reason as to why it is pure, is that one hates and fights the devilish thoughts.

All creatures are subjected to these thoughts and whisperings. There are those humans that answer them and they then become disbelievers or hypocrites. And there are those whom have fallen so deeply into sins and desires, that they are first affected by these thoughts when they start to seek the religion. So the person either becomes a believer or a hypocrite. Thus, the humans often tend to get these whispers when they perform the prayer. The Devil will most often come when the servant wants to turn to his Lord and come closer to Him and have contact with Him. That is why the praying ones get thoughts that the non-praying ones do not.

(Obs: Not entire text included).

Author: Shaykh-ul-Islâm Ahmad bin Taymiyyah (d. 728)

Source: Kitâb-ul-Îmân, pp. 221-222

Reference: Darulhadith

aFatwadotcom (the site is down)

Taken from: https://abdurrahman.org/2012/03/29/the-greatest-jihad-and-the-greatest-warrior-satanic-whispers-and-thoughts-of-kufr/

[To read this text in Spanish Language, click here]

At-Tasbeeh Before Sleeping

 

At-Tasbeeh Before Sleeping

Shaykh ul-Islaam Ibn Taymeeyah [رحمه الله] said:

«مَن اِعتَادَ علىٰ التَّسبيح قَبل نَومِه، أُعطِيَ نَشاطًا وقوة في قَضاءِ حاجَاتِه، وقُوَّة في عِبادته.»

❝Whoever is accustomed to saying Tasbih [SubhanAllaah - far is Allaah from imperfection] before going to sleep, is given strength and energy in fulfilling his needs and also strength in worshipping.❞

[Majmoo Al-Fatawa, (7/394) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]

[To read this text in Spanish Language click here]

BE PATIENT AND THANKFUL

 

BE PATIENT AND THANKFUL 

Allāh made it an obligation for the one experiencing hardship to be patient, and this is something beloved to Him. Likewise, He also made it an obligation for the one who is blessed to be thankful and this is also something loved by Him. Therefore, both patience and gratitude must be loved and acted upon. 

Book: The Principle of Love & Desire

By Shaykhul-Islām Ibn Taymiyyah 

Translated by Ihsan Gonsalves 

Authentic Statements Publications

P. 266

The Key

 The Key

Imām Ibn Taimiyyah, may Allāh have mercy on him, said:

Truthfulness is the key to all goodness just as lying is the key to all evil. It’s because of this, they say about one of the shaikhs that he asked one or another among his companions to repent, [saying]: “I’m not going to exhort you to anything other than to be truthful.”

So they thought about that and found that truthfulness gives rise to all goodness.

Al-Istiqāmah, vol. 1, p. 467.

Translator: Mikail ibn Mahboob Ariff

Taken from: https://tasfiyah.com/the-key/

Allāh Removes the Souls During Sleep and at the Time of Death

  

Allāh Removes the Souls During

 Sleep and at the Time of Death

by Imām Ibn al-Qayyim

An explanation on when and what occurs when Allāh removes the soul.

Allāh says:

اللَّهُ يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا ۖ فَيُمْسِكُ الَّتِي قَضَىٰ عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَىٰ إِلَىٰ أَجَلٍ مُّسَمًّى ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ ‎

‘Allāh takes the souls at the time of their death, and those that do not die [He takes] during their sleep. Then He keeps those for which He has decreed death and releases the others for a specified term. Indeed, in that are signs for a people who give thought.’

[Al-Zumar, 39:42]

Narrated by Al-Suddī concerning the saying of the Most High:

وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَاۖ

‘And those that do not die, [He takes] during their sleep,’

He [al-Suddī] said: ‘Their souls are taken in their sleep such that the souls of the living meet the souls of those who have passed away. They reminisce and remind one another [of events that have transpired].’

He said; ‘The souls of the living then return to their bodies so that they may fulfil the remainder of their lives in this dunyā. While the souls of the dead desire to return to their [abandoned bodies] except that they are blocked from doing so.’

[Imām Ibn al-Qayyim said:] This is one of the two opinions concerning this verse. It is that the soul that is prevented [from returning to the body] belongs only to those whose souls have been taken from [their bodies] due to death. While the souls that are returned are those that leave their bodies while asleep [such that they awaken in this dunyà]. Therefore, according to this opinion, its meaning is that the souls of the dead are taken [by the angel of death] and held, unable to return to their physical bodies before the Day of Judgement. The souls of those in slumber are also taken but are returned to their bodies such that the rest of their lives are fulfilled [i.e., their preappointed number of years in this dunyà is completed, at which point] their souls are taken again [for the final time, and they die].

The second opinion regarding this verse is that both types of soul, the ones that are held [from returning to their bodies] and those that are returned, are taken similar to one who enters sleep [i.e. expecting to return]. However, those among them whose lives in this dunyā have been completed are then held, disallowed to return to their bodies [such that they die in their sleep]. While those whose lives have not been fulfilled [i.e., they still have time left in this dunyà], their souls are returned to their bodies such that they are able to complete their course. This [opinion] is the stance of Shaykh al-Islām (Ibn Taymiyyah) [may Allāh have mercy on him and purify his soul], He said: ‘The Qurʾān and the Sunnah testify to this.’ He [also] said: ‘Indeed, the Exalted mentions His taking of the souls of those that He has decreed death upon from among the souls that have been taken in sleep [i.e. in His saying:

فَيُمْسِكُ الَّتِي قَضَىٰ عَلَيْهَا الْمَوْتَ

‘Then He keeps those for which He has decreed death’

referring to those that die in their sleep]. As for the ones whose souls have been taken due to their time of death [while wakeful], they have not been described here, rather they are a separate third party.’1

[Imām Ibn al-Qayyim said:] However, the correct opinion is the first one. This is because the Exalted relates two times that souls are taken: the major taking of the soul at death, and the minor taking of the soul during sleep.

Hence, He has divided the souls into two parties:

A party upon whom death has been decreed and thus [their souls] have been held with Him, taken from their bodies in finality.

Another party whose course of life remains, such that their souls are returned to their bodies to fulfil it.

The Exalted has made the holding and sending of souls two rulings that apply to the taking of any soul, such that this one is held and this one is returned [to its body] [i.e. each ruling is applied to the soul that is appropriate]. Allāh relates to us that the one who has not died [in his sleep] still has his soul taken during sleep. Thus, if the taking [of souls] during sleep was divided into two types: souls that are taken in sleep and in death [i.e. those that sleep and awake and those that die in their sleep, as suggested by Shaykh al-Islām] [Allāh] would not have said:

وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَاۖ

‘And those that do not die [He takes] during their sleep.’

This is because [for those that die in their sleep], from the moment their soul is taken when they fall asleep, they are considered dead. While the Exalted says here that he has not died. How, then, can He say afterwards:

فَيُمْسِكُ الَّتِي قَضَىٰ عَلَيْهَا الْمَوْتَ

‘Then He keeps those for which He has decreed death’

For those that support the first opinion, they answer this claiming that the saying of the Most High: ‘Then He keeps those for which He has decreed death’, this occurs after his soul has been taken out of sleep. That is, the Exalted takes his soul first for sleep, then later decrees death upon it.

The final truth [in this matter] is that the verse is comprehensive of both scenarios. For the Exalted has mentioned two taking of souls: during sleep and at death. He also mentions the holding of the soul of the dead, and returning the soul of the sleeper. It is well-known that the Exalted holds the souls of all those that pass away, regardless of whether they passed away in sleep or while awake. And anyone whose time of death has not arrived has their soul returned [to their bodies]. Thus, His saying:

اللَّهُ يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا

‘Allah takes the souls at the time of their death’

comprises those who die in their sleep and those who do not.

Endnotes:

1. Translator note: The opinion of Shaykh al-Islām Ibn Taymiyyah is that this verse only refers to those who are asleep. The souls that are held are those that die while sleeping. Those whose souls are returned will awake. Those that die while awake are a third party of people not referred to in the verse according to him.

Source: Al-Rūḥ 40-1

Translated by: Riyāḍ al-Kanadī

[This text has been translated into Spanish Language, click here to access]

Taken from: https://www.troid.org/allah-removes-the-souls-during-sleep-and-at-the-time-of-death/?fbclid=IwAR1HohEmFO8EoUscKQySlnugTJG9kTyFb8f59Oimu5B0mxwTXUMYpMe5mEI

ASK THE CREATOR NOT HIS CREATION!

 

ASK THE CREATOR NOT HIS CREATION! 

When one complains he is giving the message that he wants others to help him by either stopping whatever is hurting him or by doing something to help him. The servant has been commanded by his Lord to ask Him alone, not His creation. 

'Umar Ibn al-Khattāb (radiyaAllāhu'anhu) used to read in the morning prayer (fajr): 

إِنَّمَآ أَشْكُوا۟ بَثِّى وَحُزْنِىٓ إِلَى ٱللَّهِ 

"I only complain of my suffering and my grief to Allāh. [Yūsuf 12:86] 

Book: Gardens of Purification
By Shaykhul-Islām Ibn Taymiyyah
Translated and Published by Dār as-Sunnah Publishers, p. 166, 167

[This text has been translated into Spanish language, to check out click here]

The Principles of Aqidah

 

The Principles of Aqidah

By Shaykh ul Islaam Ibn Taymiyyah

1. Everything which is in accord with the Book and the Authentic Sunnah is accepted by them and everything which is in opposition to it is treated as false by them.

The first thing which distinguishes the Ahl us-Sunnah wal- Jamaa'ah from all those besides them is the methodology with which they acquire their sciences (of the Deen) and the source of the Truth from which they derive their beliefs, concepts, acions of worship, dealings (with the people), their mode of conduct and their manners. The source of Knowledge and Truth in all the various branches of knowledge with the Ahl us-Sunnah is the Book of Allaah and the Sunnah of His Messenger (sallallaahu alayhi wasallam) . No words other than the words of Allaah come first and no guidance other that the guidance of the Messenger (sallallaahu alayhi wasallam) comes first.

2. There is no one who is free from making mistakes (in the Deen) except the Messenger of Allaah (sallallaahu-alaihi-wasallam).

The Ahl us-Sunnah do not regard anyone as being safe from error as regards the Deen except the Messenger (sallallaahu alayhi wasallam) . The scholars are not free from making mistakes but rather the words of everyone can either be accepted or rejected except those of the Messenger (sallallaahu alayhi wasallam) . Therefore the words and statements of the scholars of the Ahl us-Sunnah by necessity follow or are in accordance with the Sunnah of the Prophet (sallallaahu alayhi wasallam) and do not precede or go ahead of it.

3. The Ijmaa' (concensus) of the Salaf us-Saalih (Pious Predecessors) is regarded as a Sharee'ah proof which is necessary to hold on to for those who come after them.

And the Ahl us-Sunnah wal-Jamaa'ah believe that the most knowledgeable of the creation as regards the Deen of Allaah after the Prophet (sallallaahu alayhi wasallam) are the Companions (ra) and the Salaf us-Saalih. Whatever they united/agreed upon from any of the affairs or matters of the Deen is free from being wrong and it is not [permissible] for anyone to leave it. Their Ijmaa is a Sharee'ah proof which it is obligatory to hold on to for those who come after them. All those who stick to their Ijmaa are [therefore] those who adhere strictly to their Jamaa'ah (group).

4. They do not accept or affirm any speech or Ijtihaad (Jurisprudence) except after having thrown it against these three sources: The Book, the Authentic Sunnah and Ijmaa' of the Salaf.

The Ahl us-Sunnah hold on to the [Sunnah] which the Messenger (sallallaahu alayhi wasallam) came with and adhere to the [Jamaa'ah] of the Prophet (sallallaahu alayhi wasallam) and they are the Companions (ra) and whoever follows their way and adopts their methodology. They do not accept any Ijtihaad or any speech regardless of whom it comes from except after having referred it to the Book, the Authentic Sunnah and the Ijmaa of the Salaf.

5. They do not contradict the Qur'aan or the Sunnah with their 'Aql (Intellect) or opinions or analogies.

And (therefore) the Ahl us-Sunnah wal-Jamaa'ah do not rely upon, follow or cling except to the knowledge and the practise of the Salaf us-Saalih and whoever takes from them, sticks to their jamaa'ah and travels upon their trail and binds (and restricts) himself to their principles/foundations. And this is because the Companions (ra) learnt the tafseer (explanation) of the Qur'an and the Hadeeth from the Messenger (sallallaahu alayhi wasallam) , then taught it to the Taabi'een but did not put themselves before Allaah and His Messenger with an opinion, ones taste, ones intellect, sudden enlightenment (like that of the soofees) or other such things.

6. The Jamaa'ah (The Group that is united upon the Truth, which the Messenger (sallallaahu-alaihi-wasallam) came with, in terms of speech and action) is the means of Deliverance in this life and in the Hereafter.

The Ahl us-Sunnah therefore, hold fast to the Jamaa'ah of the Messenger (sallallaahu alayhi wasallam) turning away from the places of separation and difference, clinging tightly to the totality of the Book, the Sunnah and Ijmaa (unanimous agreement of the companions), whilst being far from the places of obscurity and unclarity (in the Book and the Sunnah) which separates and divides the united. And (this is because) the Jamaa'ah in (their estimation) is the means of Deliverance in this life and the Hereafter.

7. They do not make obligatory the acquaintance with a particular type of knowledge upon he who is incapable and which is befitting for the capable person only.

And the Ahl us-Sunnah believe in what the Prophet (sallallaahu alayhi wasallam) came with in its entirety, however, they differentiate between the one who is capable and the one who is not with regards to knowing what the Messenger (sallallaahu alayhi wasallam) came with in a detailed way. And this is a mighty principle: many trials have befallen (the Ummah) due to absence of its understanding.

Peace and Blessings upon the Messenger of Allaah, upon his Companions (ra) and all those who follow in their footsteps until the Day of Resurrection.

The additional text in italics after each point is a summary of the words of Ibn Taymiyyah in his Majmoo' al-Fataawaa

Taken from: http://www.thenoblequran.com/sps/sp.cfm?subsecID=AQD02&articleID=AQD020003&articlePages=1

Lofty ranks...

 

Lofty ranks...

‏قال شيخ الإسلام ابن تيمية رحمه الله:

المنازلُ العاليةُ لا تنالُ إلَّا بالبلاء.

مجموعة الفتاوىٰ لشيخ الإسلام ابن تيمية ٣٠٢/٢٥

Shaykh ul-Islām ibn Taymiyyah [may Allāh have mercy on him] said:

“Lofty ranks cannot be attained except with trials.”

Majmū’ al-Fatāwa, 25/302 | Shaykh ul-Islām ibn Taymiyyah [may Allāh have mercy on him]

Translation: Authentic Quotes

[To read this text in Spanish, click here]

WHAT AFFLICTED ME, CAME FROM MY OWN SELF

 

WHAT AFFLICTED ME, CAME

 FROM MY OWN SELF

Sa'īd bin Jubayr (رحمه الله) said,

"Patience is the servant's acknowledgement that what afflicted him came from himself alongside his expectation and hope of the reward that lies with Allāh for being patient."

*Al-Sabr of Ibn Abī al-Dunyā (no.113).



Book: A Principle Regarding Patience and Gratitude

By Shaykh al-Islam ibn Taymiyyah

Translated by Abu Iyaad Amjad Rafīq

Hikmah Publications

P. 23

[To read this text in Spanish language, click here]-

THE UTMOST LIMIT OF PATIENCE

 

THE UTMOST LIMIT OF PATIENCE 

Yunus bin Yazīd said:

I asked Rabī'ah bin Ābi 'Abd al-Rahmān (رحمه الله) about the utmost limit of patience and he said,

"It is that the day the calamity afflicted him is just like the previous day before it afflicted him."

Hilyat al-Awliyā' (3/261)


Book: A Principle Regarding Patience and Gratitude
By Shaykh al-Islam ibn Taymiyyah
Translated by Abu Iyaad Amjad Rafīq
Hikmah Publications
P. 15

[To read this text in Spanish language click here].

WHAT YOU DISLIKE IS BETTER FOR YOU THAN WHAT YOU LOVE

WHAT YOU DISLIKE IS BETTER 

FOR YOU THAN WHAT YOU LOVE

Sufyān bin 'Uyāinah (رحمه الله) said,

"What the servant dislikes is better for him than what he loves because what he dislikes incites him to make supplication, but what he loves diverts him from it."


* Al-Faraj Ba'd al-Shiddah of Ibn Abī al-Dunyā (no.22).



Book: A Principle Regarding Patience and Gratitude
By Shaykh al-Islam ibn Taymiyyah
Translated by Abu Iyaad Amjad Rafīq
Hikmah Publications
P. 15

[To read this text in Spanish language click here]

THE MOST EXCELLENT TRAIT OF A BELIEVER..

THE MOST EXCELLENT

 TRAIT OF A BELIEVER..

Al-Hasan al-Basrī (رحمه الله) said,

"They (the Salaf) used to say that the most excellent of traits of a believer is pardoning ('afw)."

*Al-Zuhd of Imām Ahmad (p. 349).


Book: A Principle Regarding Patience and Gratitude
By Shaykh al-Islam ibn Taymiyyah
Translated by Abu Iyaad Amjad Rafīq
Hikmah Publications
P. 25



[To read this text in Spanish language click here].

Is Revenge Really Sweet?

 

Is Revenge Really Sweet?

Imam ibn Taymiyyah, may Allah have mercy on him, said:

Never has anyone avenged himself except that [it] brought down humiliation upon himself; so when he pardons and forgives, Allah raises him in honor.

Jami' al-Masa'il, vol.1, p.170.

Translated by Mikail ibn Marhoob Ariff.

[To read this text in Spanish language, click here]

MY LACK OF NEED OF HIM

 

MY LACK OF NEED OF HIM

Haytham bin Jamīl said: 

"It reaches me that a man reviles me and I simply remember my lack of need of him and then it becomes easy upon me."*

* Shu'ab al Īmān of al-Bayhaqi (6/8134) 

Book: A Principle Regarding Patience and Gratitude

By Shaykh al-Islam ibn Taymiyyah

Translated by Abu Iyaad Amjad Rafīq

Hikmah Publications

P. 28

[To read this text in Spanish language, click here]

THE GRATEFULNESS OF THE SPECIAL ONES

 

THE GRATEFULNESS 

OF THE SPECIAL ONES 

Ibn al-Qayyim (رحمه الله) said,

"The gratefulness of the common-folk is for food, drink, clothing and bodily nourishments. The gratefulness of the special ones is for Tawhīd, faith (īmān) and the nourishment of the hearts.

And gratefulness is always accompanied by increase, due to His saying, the Exalted:

لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ


If you are grateful, I will grant you increase. (Ibrāhīm 14:7)


So when you do not see your condition in (a state of) increase, then turn to gratitude."




* Refer to al-Madārij (2/232 onwards), abridged.




Book: A Principle Regarding Patience and Gratitude

By Shaykh al-Islam ibn Taymiyyah

Translated by Abu Iyaad Amjad Rafīq

Hikmah Publications

P. 67

[To read this text in Spanish language click here]

PATIENCE IS A TREASURE

 

PATIENCE IS A TREASURE

Al-Hasan al-Basrī (رحمه الله) said, 

"Patience is a treasure amongst the treasures of goodness that Allāh does not grant except to a servant that is noble to Him." 

* 'Uddah al-Sābirīn of Ibn al-Qayyim (p.156).

Book: A Principle Regarding Patience and Gratitude

By Shaykh al-Islam ibn Taymiyyah

Translated by Abu Iyaad Amjad Rafīq

Hikmah Publications

P. 42

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EASY FOR THE ONE FOR WHOM ALLĀH MAKES IT EASY

 EASY FOR THE ONE FOR 

WHOM ALLĀH MAKES IT EASY 

Imām al-Sā'dī (رحمه الله) wrote,

"For abandoning aiding one's own soul through speech or action is from the most difficult of affairs upon it. 

And having patience upon harm, pardoning, forgiving and returning (harm) with benevolence is even harder. 

However, it is easy for the one for whom Allāh makes it easy, and (for the one) who strives against his soul to acquire this quality and who seeks aid from Allāh upon that. 

Then when the servant tastes the sweetness of that and finds its (positive) effects, he will adopt it with an open chest and will relish it."

* Taysīr al-Karīm al-Rahmān in Al-Majmū'ah al-Kāmilah (6/625). 

Book: A Principle Regarding Patience and Gratitude

By Shaykh al-Islam ibn Taymiyyah

Translated by Abu Iyaad Amjad Rafīq

Hikmah Publications

P. 34

[To read this text in Spanish language click here].