Every blessing has someone who envies it
proportional to its size, and many a time a person had a strong relation with Allah but then when he spoke about this blessing openly he was thus was stripped from it. Therefore, the scholars advise that one should conceal the secrets he has with Allah. (Ibn Taymiyyah)
Category Archives: Ibn Taymiyyah
Every blessing has someone who envies it
Q: A Muslim man peforms an action that causes a palace to be built for him in Paradise, and that a tree is planted in Paradise with his name on it, etc. Then, he performs sins that make Hell obligatory for him. So, if he enters Hell, how can it be that he is supposed to be in Paradise while he is in Hell?
A: If he repents from his sins in a sincere way, Allah will forgive him, and will not prevent him from what He has Promised him. Rather, He will give this to him.
If he doesn’t repent, his good deeds will be weighed against his bad deeds. If they are heavier than his bad deeds, he will receive the reward. If his bad deeds outweigh his good deeds, he will receive the punishment, and whatever was prepared for him of reward will be nullified due to his sins that outweighed his good deeds. Likewise, if he performs bad deeds that make him deserving of Hell, and followed them up with good actions, his bad deeds will be wiped away.
And Allah Knows best.
[Shaykh ul Islam Ibn Taymiyyah in ‘Majmu’ al-Fatawa’; 4/160] (Translation by Tarek Mehanna – may Allah keep him steadfast and hasten his release ameen)
“…And it should be known that Allah’s Pleasure and Love are not dependent on you torturing yourself and going through hardship, such that something is better simply on account of how hard it is. It is assumed by many ignorant people that the reward is obtained in accordance with hardship in everything. No! Rather, the reward is in accordance with the benefit of the act and how much it manifests obedience to Allah and His Messenger.
So, the more beneficial an act and the more obedient its doer, the more virtuous it is. Actions aren’t virtuous due to their quantity. Rather, they are virtuous due to the effect they have on the heart.
This is why when the sister of ‘Uqbah bin ‘Amir made a vow to perform Hajj walking barefoot, the Prophet (صلى الله عليه و سلم) said: “Indeed, Allah is not in need of your sister torturing herself. Have her continue while riding.” It was narrated that he had her slaughter an animal, and it was also narrated that he had her fast. The same applies to the hadith of Juwayriyah when she was performing tasbih using pebbles before noon, and he came back at night and found her sitting in the same position. So, he said to her: “I said four words three times that would outweigh all that you have said today.”
The point of all this is to know that Allah didn’t command us to do except what is beneficial for us, and He didn’t forbid us except from what is harmful to us. This is why Allah praises righteous acts and encourages righteousness and benefit, and discourages corruption and harm.
Allah forbade us from filthy things due to the harm and corruption they bring about, and He commanded us with righteous acts due to the benefit they bring about. It might be the case that such actions cannot be performed except with some hardship, such as Jihad, enjoining the good, preventing the bad, seeking knowledge, etc. So, all of this is obtained through hardship, and one is rewarded for them due to the benefit that they result in. This is like when the Prophet (صلى الله عليه و سلم) said to ‘A’ishah when she performed ‘Umrah from at-Tan’im in the year of the Farewell Hajj: “Your reward is in accordance with your effort.”
However, if the benefit of the act does not outweigh the hardship it involves, this is a form of ruin and corruption, and Allah does not love corruption.
An example of this is in worldly benefits. Enduring hardship to make a great gain or repel a great enemy is praiseworthy. As for one who endures great effort and hardship in order to make an insignificant amount of money or to repel a very minor harm, he is just like a person who pays a thousand dirhams in exchange for a hundred, or one who walks for an entire day to get a meal while he could’ve gotten a better meal in the very town he lives in.
So, the legislated and recommended course of action is all about justice, balance, and moderation – which are the best and loftiest of affairs – just as the Firdaws is both the highest part of Paradise and the middle (i.e. best) part of it. So, whoever is like this will have this as his destination, by Allah’s Permission…”
[‘Majmu’ al-Fatawa’; 25/126-127]
وقال شيخ الإسلام ابن تيمية – كما في “مجموع الفتاوى”
ومن قال : أنا لا أدعو ولا أسأل اتكالاً على القدر ، كان مخطئًا أيضًا ؛ لأن الله جعل الدعاء
والسؤال من الأسباب التي ينال بها مغفرته ورحمته وهداه ونصره ورزقه ، وإذا قدر للعبد خيرًا يناله بالدعاء لم يحصل بدون الدعاء ، وما قدره الله وعلمه من أحوال العباد وعواقبهم فإنما قدره الله بأسباب ، يسوق المقادير إلى المواقيت ، فليس في الدنيا والآخرة شيء إلا بسبب ، والله خالق الأسباب والمسببات .
فمحو الأسباب أن تكون أسبابا نقص في العقل
If a person says that he does not make supplication because he relies on the divine decree, he is also erring, because Allah has made du’aa and asking means of attaining His forgiveness, mercy, guidance, support and provision.
If good is decreed for a person he will attain by du’aa what he cannot attain without du’aa. What Allah has decreed and knows with regard to His slaves’ circumstances and destinies is only decreed on the basis of means and decrees will be fulfilled at the appointed times.
There is nothing that happens in this world or in the Hereafter except on the basis of cause and effect; Allah is the Creator of both cause and effect. Disregarding the principle of cause and effect is contrary to reason.
Shaykh al-Islam Ibn Taymiyah ~ Majmu al-Fatawa (8/69)
قال شيخ الإسلام ابن تيمية :
فأمَّا قوله صلى الله عليه وسلم ” أما الركوع فعظِّموا فيه الربَّ ، وأمَّا السجود فاجتهدوا في الدعاء فَقَمِنٌ ( أي : حقيق وجدير ) أنْ يستجاب لكم ” – رواه مسلم . ففيه الأمر في الركوع بالتعظيم ، وأمره بالدعاء في السجود بيانٌ منه أنَّ الدعاء في السجود أحق بالإجابة من الركوع
، ولهذا قال : ” فقمِنٌ أنْ يُستجاب لكم “ كما قال : ” أقرب ما يكون العبد من ربِّه وهو ساجدٌ “ – رواه مسلم – فهو أمرٌ بأنْ يكون الدعاء في السجود .
” مجموع الفتاوى ”
Regarding the words of the Prophet (peace and blessings of Allah be upon him),
“As for rukoo’, glorify your Lord there, and as for sujood (prostration) strive in du’aa’ therein, because then it is more likely that you will be answered” (narrated by Muslim) – this has the command to glorify Allah in rukoo’, and the command to make du’aa’ when prostrating indicates that du’aa’ in sujood is more likely to be answered than in rukoo’.
Hence he said, “because then it is more likely that you will be answered”. Likewise he also said, “The closest that the slave is to his Lord is when he is prostrating.” (Narrated by Muslim). This is a command that du’aa’ should be made in sujood.
Majmu’ al-Fatawa, 22/378