Ibn Taymiyyah رحمه الله said,
“The patience of Yusuf against compliance to the wife of Al Azeez in her matter was more complete than his patience over his being thrown into the well by his brothers and his being sold off as well as their separating him from his father.
For these affairs passed him whilst he had no choice in them, he was not secure from them; the servant is in no position in them except to have patience.
As for his patience from committing sin; then that was practicing a patience of choice and waging a war upon the soul.”
[Jamī’ al Adab v. 1, p. 368]
“The patience of Yusuf against compliance to the wife of Al Azeez in her matter was more complete than his patience over his being thrown into the well by his brothers and his being sold off as well as their separating him from his father.
For these affairs passed him whilst he had no choice in them, he was not secure from them; the servant is in no position in them except to have patience.
As for his patience from committing sin; then that was practicing a patience of choice and waging a war upon the soul.”
[Jamī’ al Adab v. 1, p. 368]
Hassan al-Basrī رحمه الله:
"Patience is a treasure from the treasures of goodness, Allāh only gives it to his beloved servants."
[عدة الصابرين ص.٧٧]
"Patience is a treasure from the treasures of goodness, Allāh only gives it to his beloved servants."
[عدة الصابرين ص.٧٧]
Ibn Qayyim رحمه الله said:
“Your nafs is just like your enemy, once it finds you serious, it obeys you.
If it finds weakness from you, it will take you as a prisoner.”
[Bada'i Al-Fawa'id, v. 3, p. 1202]
“Your nafs is just like your enemy, once it finds you serious, it obeys you.
If it finds weakness from you, it will take you as a prisoner.”
[Bada'i Al-Fawa'id, v. 3, p. 1202]
Prophet ﷺ said: “When the devil was cast down to earth he said: “My Lord, since You have cast me down to earth and made me outcast so give me a house.”
Allāh replied: “Your house is the bathroom.”
The devil then asked for an assembly place and he was told that markets and crossroads were his assembly places.
He asked for food and was told that it was anything in which Allaah’s name is not mentioned.
On the request for drink he was told that it was all intoxicating drinks.
He wanted a caller and was given single-pipe.
He requested for a Qur'aan and was told it was poetry.
He asked for a book and was given tattoo’s.
He asked for narration and was given telling a lie.
He asked for messengers and was told that they were soothsayers (fortune tellers).
Lastly, he asked for traps and was told to use women.”
{لابن ابي الدنيا ٤٣}
{المعجم الكبير للطبراني ٨/٢٠٧}
Allāh replied: “Your house is the bathroom.”
The devil then asked for an assembly place and he was told that markets and crossroads were his assembly places.
He asked for food and was told that it was anything in which Allaah’s name is not mentioned.
On the request for drink he was told that it was all intoxicating drinks.
He wanted a caller and was given single-pipe.
He requested for a Qur'aan and was told it was poetry.
He asked for a book and was given tattoo’s.
He asked for narration and was given telling a lie.
He asked for messengers and was told that they were soothsayers (fortune tellers).
Lastly, he asked for traps and was told to use women.”
{لابن ابي الدنيا ٤٣}
{المعجم الكبير للطبراني ٨/٢٠٧}
Sa’īd ibn Jubayr رحمه الله said:
“For me to spread my knowledge is more beloved to me than to take it to my grave!”
[Siyar A'lam al-Nubala: 4/326]
“For me to spread my knowledge is more beloved to me than to take it to my grave!”
[Siyar A'lam al-Nubala: 4/326]
Hasan al-Basri رحمه الله said:
“Be abundant in seeking Allah’s forgiveness.
In your homes; at your table; on your travels; in the market place; in your gatherings.
Wherever you may be; for you do not know when the Forgiveness [mercy of Allah] will descend.”
Shu’ab ul-Ēmān, 647
“Be abundant in seeking Allah’s forgiveness.
In your homes; at your table; on your travels; in the market place; in your gatherings.
Wherever you may be; for you do not know when the Forgiveness [mercy of Allah] will descend.”
Shu’ab ul-Ēmān, 647
Ibn Taymiyyah (rahimahullah) said: "The foundation of happiness & the foundation of being saved from punishment, is the Tawheed of Allāh."
[الإنتصار ص ٢٩٥]
[الإنتصار ص ٢٩٥]
Ibn Rajab (rahimahullah) said: "If the slave of Allāh prefects his Tawheed and his sincerity for Allāh and he establishes/fulfils all its conditions with his heart, and his tongue and his limbs then forgiveness for his past sins becomes obligatory."
[جامع العلم واحكم ٢/٤١٧]
[جامع العلم واحكم ٢/٤١٧]
‘Umar ibn Al-Khattāb رضي الله عنه said:
“Indeed, greed is poverty and despair is wealth! And when a person gives up on something, he becomes independent of it."
[Az-Zuhd Li Ibn Mubārak: 1/223]
“Indeed, greed is poverty and despair is wealth! And when a person gives up on something, he becomes independent of it."
[Az-Zuhd Li Ibn Mubārak: 1/223]
Shaykhul-Islām Ibn Taymiyyah رحمه الله said:
“It is not permissible for anyone to despair of the mercy of Allāh, even if their sins were great (huge).”
[Majmū’ al-Fatāwā | 16/19]
“It is not permissible for anyone to despair of the mercy of Allāh, even if their sins were great (huge).”
[Majmū’ al-Fatāwā | 16/19]
❤3
𝐓𝐡𝐞 𝐒𝐚𝐭𝐚𝐧𝐢𝐜 𝐒𝐭𝐞𝐩𝐬 𝐭𝐨 𝐒𝐢𝐧𝐧𝐢𝐧𝐠
Imām Ibn al Qayyim رحمه الله (d. 751H) mentions regarding the steps Shayṭān leads an individual to sin:
“𝗔 𝗪𝗵𝗶𝗺, if it is not suppressed it becomes ⬇️
𝗔𝗻 𝗜𝗱𝗲𝗮, if it is not suppressed it becomes ⬇️
𝗔 𝗗𝗲𝘀𝗶𝗿𝗲, if it is not suppressed it becomes ⬇️
𝗔 𝗥𝗲𝘀𝗼𝗹𝘃𝗲, if it is not suppressed it becomes ⬇️
𝗔𝗻 𝗔𝗰𝘁, if it is not suppressed it becomes ⬇️
𝗔 𝗛𝗮𝗯𝗶𝘁, then it becomes difficult to leave it and quit it.”
📚 See al Fawāid Pg.65
Imām Ibn al Qayyim رحمه الله (d. 751H) mentions regarding the steps Shayṭān leads an individual to sin:
“𝗔 𝗪𝗵𝗶𝗺, if it is not suppressed it becomes ⬇️
𝗔𝗻 𝗜𝗱𝗲𝗮, if it is not suppressed it becomes ⬇️
𝗔 𝗗𝗲𝘀𝗶𝗿𝗲, if it is not suppressed it becomes ⬇️
𝗔 𝗥𝗲𝘀𝗼𝗹𝘃𝗲, if it is not suppressed it becomes ⬇️
𝗔𝗻 𝗔𝗰𝘁, if it is not suppressed it becomes ⬇️
𝗔 𝗛𝗮𝗯𝗶𝘁, then it becomes difficult to leave it and quit it.”
📚 See al Fawāid Pg.65
Protection from Envy
Ibn al-Qayyim رحمه الله:
“A protection from envy is giving charity and goodness as much as you are able. This has an amazing effect on repelling calamities, the evil eye, and the evil of envy. If there were nothing other than the experiences of the nations of old to prove this, it would be sufficient.
The evil eye and envy are not close to harming the one who gives charity and does good towards the creation; and if it befalls him, it is easy, and his ending is praiseworthy. This is because his gratitude is a protection for his blessings.
The envier's heart will not cool until the envied loses their blessing, and the slave does not protect his blessing with anything better than gratitude. In contrast, nothing exposes the blessing to becoming lost like ingratitude.”
[One Hundred Pieces of Advice | Pg. 56]
Ibn al-Qayyim رحمه الله:
“A protection from envy is giving charity and goodness as much as you are able. This has an amazing effect on repelling calamities, the evil eye, and the evil of envy. If there were nothing other than the experiences of the nations of old to prove this, it would be sufficient.
The evil eye and envy are not close to harming the one who gives charity and does good towards the creation; and if it befalls him, it is easy, and his ending is praiseworthy. This is because his gratitude is a protection for his blessings.
The envier's heart will not cool until the envied loses their blessing, and the slave does not protect his blessing with anything better than gratitude. In contrast, nothing exposes the blessing to becoming lost like ingratitude.”
[One Hundred Pieces of Advice | Pg. 56]
Ibn al-Qayyim رحمه الله:
“If the slave completely devotes himself to tawhid, fearing other than Allāh will leave his heart. His enemies will become too insignificant to him for him to fear them along with fearing Allāh; rather, he will fear Allāh alone. He will busy himself with love of Allāh, awe of Him, devotion to Him, and reliance upon him. He will view fearing his enemies and pondering over them to be a deficiency of his tawhid.
Surely, Allāh will defend those who believe in Him. Tawhid is the greatest protection from Allāh; whoever enters it is protected.
Some of the Salaf said:
"Whoever fears Allāh, everything will fear him, and whoever does not fear Allāh will fear everything."
[One Hundred Pieces of Advice | Pg. 60]
“If the slave completely devotes himself to tawhid, fearing other than Allāh will leave his heart. His enemies will become too insignificant to him for him to fear them along with fearing Allāh; rather, he will fear Allāh alone. He will busy himself with love of Allāh, awe of Him, devotion to Him, and reliance upon him. He will view fearing his enemies and pondering over them to be a deficiency of his tawhid.
Surely, Allāh will defend those who believe in Him. Tawhid is the greatest protection from Allāh; whoever enters it is protected.
Some of the Salaf said:
"Whoever fears Allāh, everything will fear him, and whoever does not fear Allāh will fear everything."
[One Hundred Pieces of Advice | Pg. 60]
Shaykh Al-Albani رحمه الله:
"For a woman to wear hijaab and makeup together are two contradictory, conflicting manners that do not go together."
[Silsilah Al-huda Wan-Noor, No. 697]
"For a woman to wear hijaab and makeup together are two contradictory, conflicting manners that do not go together."
[Silsilah Al-huda Wan-Noor, No. 697]
Conditions of repentance:
١. Abandon the sin.
٢. Feel remorse.
٣. Strive to not do it again.
{Sharh Saheeh Muslim by Imaam an-Nawawee (v. 17 p. 25)}
١. Abandon the sin.
٢. Feel remorse.
٣. Strive to not do it again.
{Sharh Saheeh Muslim by Imaam an-Nawawee (v. 17 p. 25)}
جمع النبي ﷺ بين تقوى الله وحُسن الخلق، لأن تقوى الله تُصْلح ما بين العبد وبين ربه، و حسن الخلق يصلح ما بينه وبين خلقه، فتقوى الله توجب له محبه الله، وحسن الخلق يدعو الناس إلى محبه
عن أبي هريرة رضي الله عنه - أن النبي ﷺ ما أكثر ما يدخل الناس الجنة؟ فقال: تقوى الله و حسن الخلق.
The Prophet ﷺ combined between fear of Allāh (Taqwā) and good manners for Taqwā rectifies what is between a slave and his Lord and good manners rectify what is between and the creation, so Taqwā makes it imperative that he earns the love of Allāh and and good manners invoke people to love him,
The following Hadith mentioned in footnotes:
From Abū Hurayrah رضي الله عنه who said that the Prophet ﷺ was asked what will make most people go paradise? So he said: "Fear of Allāh and good manners."
[الأدب المفرد ٢٨٩، وأحمد ٢/٢٩١، والترمذي ٢٠٠٤، وابن ماجه ٤٢٤٦]
[وابن حبان ٤٧٦، والحاكم ٤/٣٢٤، والبغوي في شرح السنة ٣٤٩٨، ٣٤٩٨]
[صححه الترمذي والمنذري وابن حبان والحاكم والذهي وحسنة البغوي وشيخنا]
[كتاب الفوائد اللإمام ابن القيم صحفة ٨٩-٩٠]
عن أبي هريرة رضي الله عنه - أن النبي ﷺ ما أكثر ما يدخل الناس الجنة؟ فقال: تقوى الله و حسن الخلق.
The Prophet ﷺ combined between fear of Allāh (Taqwā) and good manners for Taqwā rectifies what is between a slave and his Lord and good manners rectify what is between and the creation, so Taqwā makes it imperative that he earns the love of Allāh and and good manners invoke people to love him,
The following Hadith mentioned in footnotes:
From Abū Hurayrah رضي الله عنه who said that the Prophet ﷺ was asked what will make most people go paradise? So he said: "Fear of Allāh and good manners."
[الأدب المفرد ٢٨٩، وأحمد ٢/٢٩١، والترمذي ٢٠٠٤، وابن ماجه ٤٢٤٦]
[وابن حبان ٤٧٦، والحاكم ٤/٣٢٤، والبغوي في شرح السنة ٣٤٩٨، ٣٤٩٨]
[صححه الترمذي والمنذري وابن حبان والحاكم والذهي وحسنة البغوي وشيخنا]
[كتاب الفوائد اللإمام ابن القيم صحفة ٨٩-٩٠]