Ibn Taymeeyah’s Letters from Prison {Download PDF}

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Shaykhul-Islam Ibn Taymiyyahs Letters from Prison


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Letter One The letter of Shaykh ul-Islaam Ibn Taymeeyah to his mother
Letter Two This is the first of two letters especially written for the benefit of his students and brothers in Damascus
The letter of Shaykh ul Islam from his prison in Alexandria to his companions
Letter Seven: The letter of the Imaam of the Muttaqeen, Ibn Taymeeyah to the King of Cyprus

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‘Aashooraa’: Celebration or Mourning?

Summarised from his Book ‘Al-Fataawa al-Kubra’ Part 5
CallToIslam.com

[Q]: What is the ruling on those actions performed on the day of ‘Aashooraa’, such as wearing kohl, taking a bath (ghusl), using henna, shaking hands with one another, cooking grains (huboob), showing happiness and so on…? Has any saheeh hadeeth to that effect been narrated from the Prophet (صلى الله عليه وسلم)? If there is no saheeh hadeeth to that effect, does doing these things constitute bid’ah (innovation)? What about the things that the other people do, such as mourning, grieving, going without anything to drink, eulogizing, wailing, rending their garments, etc.? Is there any basis for these actions?

[A]: All Praise is to Allaah, the Lord of the Worlds. Nothing to that effect has been reported in any Saheeh Hadeeth from the Prophet (صلى الله عليه وسلم) or from his Companions (radiyallaahu anhu). None of the Imaams of the Muslims encouraged or recommended such things, neither the four Imaams, nor any others. No reliable scholars have narrated anything like this, neither from the Prophet (صلى الله عليه وسلم), nor from the Sahabah (radiyallaahu anhum), nor from the Taabi’een; neither in any saheeh report nor in a da’eef (weak) report; neither in the books of Saheeh, Sunan, nor in the Musnads.

No hadeeth of this nature was known during the best centuries, but some of the later narrators reported ahaadeeth like the one which says:

“Whoever puts kohl in his eyes on the day of ‘Aashooraa’ will not suffer from eye disease in that year, and whoever takes a bath (does ghusl) on the day of ‘Aashooraa’ will not get sick in that year, etc.”

They also narrated reports concerning the supposed virtues of praying on the day of ‘Aashooraa’ and other reports saying that on the day of ‘Aashooraa’ Adam (عليه وسلم) repented, the Ark settled on Mount Joodi, Yoosuf (عليه وسلم) returned to Ya’qoob (عليه وسلم), Ibraaheem (عليه وسلم) was saved from the fire, the ram was provided for sacrifice instead of Ismaa’eel (عليه وسلم), and so on.

They also reported a fabricated ahadeeth that is falsely attributed to the Prophet (صلى الله عليه وسلم), which says:

“Whoever is generous to his family on the day of ‘Aashooraa’, Allaah will be generous to him for the rest of the year.”

[Then Ibn Taymiyah discussed the two misguided groups who were in Koofah, Iraq, both of whom took ‘Aashooraa’ as a festival because of their bid’ah]

The Raafidhi group made an outward show of allegiance to the Ahl al-Bayt although inwardly they were either heretics and disbelievers or ignorant and bound by whims and desires. The Naasibi group hated ‘Ali (radiyallaahu anhu) and his companions, because of the troubles and killings that had occurred.

It is reported in Saheeh Muslim that the Prophet of Allaah (صلى الله عليه وسلم) said:

“In (the tribe of) Thaqeef there will be a liar and an oppressor.

The liar was al-Mukhtaar ibn Abi ‘Ubayd al-Thaqafi, who made an outward show of allegiance to and support of the Ahl al-Bayt, and killed ‘Ubayd-Allah ibn Ziyaad, the governor of Iraq, who had equipped the party that killed al-Husayn ibn ‘Ali; then he (al-Mukhtaar) made it clear that he was a liar, by claiming to be a prophet and that Jibreel (عليه وسلم) brought revelation to him. People told Ibn Umar and Ibn ‘Abbas about this, and said to one of them: “al-Mukhtaar ibn Abi ‘Ubayd is claiming to receive revelation.” He said: “He is telling the truth, for Allaah says:

“Shall I inform you (O people) upon whom the shayaateen (devils)
descend? They descend upon every lying, sinful person.”
[Soorah ash-Shoorah (26): 221]

They said to the other: “Al-Mukhtaar is claiming that he receives inspiration.” He said, “He is telling the truth:

“And certainly, the Shayaateen (devils) do inspire their friends (from mankind) to dispute with you.” [Soorah al-An’am (6): 121]

As for the oppressor, this was al-Hajjaaj ibn Yoosuf al-Thaqafi, who was opposed to ‘Ali and his companions. Al-Hajjaaj was a Naasibi and al-Mukhtaar was a Raafidhi, and this Raafidhi was a greater liar and more guilty of fabrication and heresy, because he claimed to be a prophet…

There was much trouble and fighting between these two groups in Kufa. When al-Husayn ibn ‘Ali was killed on the day of ‘Aashooraa’, he was killed by the sinful, wrongdoing group. Allaah honored al-Husayn with martyrdom, as He honored other members of his family, and raised his status, as He honored Hamzah, Ja’far, his father Ali and others.

Al-Husayn and his brother al-Hasan are the leaders of the youth of Paradise. High status can only be attained through suffering as the Prophet (صلى الله عليه وسلم) said, when he was asked which people suffer the most:

“The Prophets, then righteous people, then the next best and the next best. A man will suffer according to his level of faith. If his faith is solid, he will suffer more, but if his faith is shaky, he will suffer less. The believer will keep on suffering until he walks on the earth with no sin.” [Tirmidhee and others]

Al-Hasan and al-Husayn achieved the high status by the help and decree of Allaah. They did not suffer as much as their forefathers had, for they were born and raised during the glory days of Islam, and the Muslims respected and honored them. The Prophet (صلى الله عليه وسلم) died when they were still young, and Allaah blessed them by testing them in such a manner that they would be able to catch up with the rest of their family members, as those who were of a higher status than them were also tested. Ali ibn Abi Taalib (radiyallaahu anhu) was better than them, and he was killed as a
shaheed (martyr).

The killing of al-Husayn was one of the things that caused fitnah (tribulation) among the people, as was the killing of Uthmaan, which was one of the greatest causes of fitnah, because of which the ummah is still split today. Thus, the Prophet (صلى الله عليه وسلم) said:

“There are three things, whoever is saved from them is truly saved: my
death, the killing of a patient khaleefah, and the Dajjaal (‘antichrist’).”

[Then, Shaykh al-Islaam mentioned a little about the
biography of al-Hasan and his just character and he said:]

‘Then he died, and Allaah was pleased with him and honored him. Some
groups wrote to al-Husayn and promised to support and help him if he went ahead and declared himself khaleefah, but they were not sincere. When al-Husayn sent his cousin [son of his paternal uncle] to them, they broke their word and gave help to the one they had promised to defend him against, and fought with him against [al-Husayn’s cousin]. Those who were wise and who loved al-Husayn, such as Ibn ‘Abbaas (radiyallaahu anhu) and Ibn Umar (radiyallaahu anhu) and others, advised him not to go to them, and not to accept any promises from them. They thought that his going to them served no useful interest and that the consequences would not be good.

Things turned out just as they said, and this is how Allaah decreed it would happen. When al-Husayn went out and saw that things were not as he had expected, he asked them to let him go back, or to let him join the army that was defending the borders of Islam, or join his cousin Yazeed, but they would not let him do any of these things unless he gave himself up to them as a prisoner. So he fought with them, and they killed him and some of those who were with him, and he was wrongfully slain so he died as a shaheed whose martyrdom brought him honor from Allaah, and thus he was reunited with the
good and pure members of his family. His murder brought shame on those who had wrongfully killed him, and caused much mischief among the people. An ignorant, wrongful group who were either heretics and hypocrites, or misguided and misled made a show of allegiance to him and the members of his household, so they took the day of ‘Aashooraa’ as a day of mourning and wailing, in which they openly displayed the rituals of jaahiliyyah such as slapping their cheeks and rending their garments, grieving in the manner of the jaahiliyyah.

But what Allaah has commanded us to do when disaster strikes? One is to bear with patience and fortitude when disaster strikes, seek reward, and remember that all things come from Allaah and we must return to Him:

“… but give glad tidings to al-saabiroon (the patient ones), who, when afflicted with calamity, say: ‘Truly, to Allaah we belong and truly, to Him we shall return.’ They are those on whom are al-salawaat (the blessings) (i.e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones.” [Soorah al-Baqarah 2:155-157]

It is reported in al-Saheeh that the Prophet (صلى الله عليه وسلم) said:

“He is not one of us who strikes his cheeks, rends his garments and prays with the prayer of Jaahiliyyah.”

And he (صلى الله عليه وسلم) said:

“I have nothing to do with those who strike [their cheeks], shave [their
heads] and rend [their garments].”

“If the woman who wails does not repent before she dies, she will be raised up on the Day of Resurrection wearing trousers made of tar and a shirt of scabs.”

In al-Musnad, it is reported from Faatimah bint al-Husayn, from her father al-Husayn, that the Prophet (صلى الله عليه وسلم) said:

“There is no man who suffers a calamity, and when he remembers it, even if it is old, he says ‘Innaa Lillaahi wa innaa ilayhi raaji’oon (Truly, to Allaah we belong and truly, to Him we shall return),’ Allaah will give a reward equal to the reward He gave him on the day he suffered the calamity.

This is how Allaah honors the believers. If the disaster suffered by al-Husayn, and other disasters, are mentioned after all this time, we should say “Innaa Lillaahi wa innaa ilayhi raaji’oon” – Truly, to Allaah we belong and truly, to Him we shall return – as Allaah and His Messenger (صلى الله عليه وسلم) commanded, so as to be given the reward like that earned on the day of the disaster itself. If Allaah commanded us to be patient and steadfast and to seek reward at the time of the disaster, then how about after the passing of time?

The Shaytaan made this attractive to those who are misled, so they took the day of ‘Aashooraa’ as an occasion of mourning, when they grieve and wail, recite poems of grief and tell stories filled with lies. Whatever truth there may be in these stories, serves no purpose other than the renewal of their grief and sectarian feeling, and the stirring up of hatred and hostility among the Muslims, which they do by cursing those who came before them, and telling many lies, and causing much trouble in the world.

The various sects of Islam have never known any group tell more lies or cause more trouble or help the kuffaar against the Muslims more than this misguided and evil group. They are even worse than the Khawaarij who went beyond the pale of Islam. They are the ones of whom the Prophet (صلى الله عليه وسلم) said:

“They will kill the people of Islam and will leave alone the people who worship idols.”

This group cooperated with the Jews, Christians and mushrikeen against the members of the Prophet’s household and his believing ummah. The evil and harm that they do to the Muslims cannot be enumerated by any man, no matter how eloquent he is.

Some others either Naasibis who oppose and have enmity towards al-Husayn and his family or ignorant people who try to fight evil with evil, corruption with corruption, lies with lies and bid’ah with bid’ah opposed them by fabricating reports in favor of making the day of ‘Aashooraa’ a day of celebration, by wearing kohl and henna, spending money on one’s children, cooking special dishes and other things that are done on ‘Eeds and special occasions. These people took the day of ‘Aashooraa’ as a festival like ‘Eed, whereas the others took it as a day of mourning. Both are wrong, and both go against the Sunnah, even though the other group (the Rafidis) are worse in intention and more ignorant and more plainly wrong…

But Allah commands us to be just and to treat others well. Prophet
(صلى الله عليه وسلم) said:

“Those of you who live after my death will see many disputes. I urge
you to adhere to my Sunnah and the sunnah of my rightly-guided
successors (al-khulafa’ al-raashidoon) who come after me. Hold
onto it as if biting it with your teeth. Beware of newly-innovated
matters, for every innovation is a going astray.”

Neither the Prophet (صلى الله عليه وسلم), nor his rightly guided
successors did any of these things on the day of ‘Aashooraa’, they neither made it a day of mourning nor a day of celebration.

But “when the Prophet (صلى الله عليه وسلم) came to Madeenah, he saw the Jews fasting on the day of ‘Aashooraa’. He said, “What is this?” They said, ‘This is the day when Allaah saved Moosa from drowning, so we fast on this day.’ He said: “We have more right to Moosa (عليه وسلم) than you.” [Saheeh Bukharee]

So he fasted on that day and commanded [the Muslims] to fast on that day. He (صلى الله عليه وسلم) did not tell ordinary Muslims to fast on ‘Aashooraa’, but he used to say:

“This is the day of ‘Aashooraa’; I am fasting on this day and whoever wishes to fast on this day may fast.”

And he (صلى الله عليه وسلم) said:

“Fasting on ‘Aashooraa’ expiates for the sins of one year and fasting on the day of ‘Arafaah expiates for the sins of two years.”

When, towards the end of his life, the Prophet (صلى الله عليه وسلم) heard that the Jews took the day of ‘Aashooraa’ as a festival, he said:

“If I live until next year, I will certainly fast on the ninth”

to be different from the Jews, and not to resemble them in taking the day as a festival.

As for the other things, such as cooking special dishes with or without grains, or wearing new clothes, or spending money on one’s family, or buying the year’s supplies on that day, or doing special acts of worship such as special prayers or deliberately slaughtering an animal on that day, or saving some of the meat of the sacrifice to cook with grains, or wearing kohl and henna, or taking a bath (ghusl), or shaking hands with one another, or visiting one another, or visiting the mosques and mashhads (shrines) and so on… all of this is reprehensible bid’ah and is wrong.

None of it has anything to do with the Sunnah of the Messenger of Allaah (صلى الله عليه وسلم) or the way of the Khulafa’ al-Raashidoon.

It was not approved of by any of the Imaams of the Muslims, not Maalik, not al-Thawri, not al-Layth ibn Sa’d, not Abu Haneefah, not al-Awzaa’ee, not al-Shaafa’i, not Ahmad ibn Hanbal, not Ishaaq ibn Raahwayh, not any of the Imaams and scholars of the Muslims.

The religion of Islam is based on two principles: that we should worship
nothing besides Allaah Alone, and that we should worship Him in the manner that He has prescribed, (i.e: the Qur’aan and the Sunnah of the Messenger (صلى الله عليه وسلم) not by means of bid’ah or reprehensible
innovations. Allaah says:

“… So whoever hopes for the Meeting with his Lord, let him work
righteousness and associate none as a partner in the worship of his
Lord.” [Soorah al-Kahf (18): 110]

Righteous deeds are those, which are loved by Allaah and His Messenger (صلى الله عليه وسلم), those which are prescribed in Islam and in the Sunnah. Thus, Umar ibn al-Khattaab used to say in his du’aa’:

“O Allaah, make all of my deeds righteous and make them purely for Your sake, and do not let there be any share for anyone or anything else in them.”

Last Days

Zain-ud-din Abdur-Rahman relates that after completing 80 recitals of the Qur’aan, Ibn Taymiyyah started it all over again with him. However, when he reached the closing verses of Surah Al-Qamar – “Lo! The righteous will dwell among gardens and rivers firmly established in the favour of a Mighty King” – he expressed his desire to continue the recital further with Abdullah ibn Muhib and his brother Abdullah az-Zara’ee. These brothers were both pious and pure of heart, and their recital pleased Ibn Taymiyyah very much. He did not, however, complete this recital of the Qur’aan before the knell summoning him to heaven was sounded.

The Shaikh had been indisposed for a few days when the Governor of Damascus called upon him. At his request to pardon him for the inconvenience caused on his account, Ibn Taymiyyah replied: “I have already forgiven you and all those persons who have been hostile to me. They knew not that I was in the right. I bear no malice nor have I any grievance against the King for putting me in jail at the instance of the theologians. He did not do it of his own accord and is free from all responsibility in this regard. I have pardoned every man in this affair except those who are enemies of God and His Prophet.”

Ibn Taymiyyah was taken ill 22 days before his death. His health gradually deteriorated till the journey’s end drew near on the night of the 22nd of Dhul-Qa’da, 728 A.H., when he quit the world aged 67 years. “Everyone that is thereon will pass away there remained but the countenance of thy Lord of Might and Glory”. (ar-Rahman 55:26-27)

The crier of the Citadel Mosque announced Ibn Taymiyyah’s death from the minaret. In turn, this was repeated by the guards in the turrets and before long the news has spread like wildfire throughout the whole city. The gates of the fort were thrown open to allow wave after wave of teeming crowds to come and pay their last homage to their departed teacher. With tears brimming in their eyes, many of them kissed the forehead that frequently remained prostrated before the Lord.

The bier was brought to the Ummayad Mosque for the funeral service. The thronging crowd which was getting stronger every moment was so great that the soldiers has to force their way through, carrying the bier with great difficulty. With this vast multitude jostling and pushing to get near the bier many lost their shoes. At last the procession reached Suq al-Khalil where another funeral service was led by Ibn Taymiyyah’s younger brother Zain-ud-din Abdur-Rahman. After the service, Ibn Taymiyyah was laid to rest in Maqbarat-us-Sufiyah (1) by the side of his brother, Sharaf-ud-din Abdullah. It is estimated that some 60,000 to 100,000 persons of which at least 15,000 were women joined the funeral procession. (2)

In several Islamic countries lying to the south and east of Syria funeral services were held in absentia for Ibn Taymiyyah. Ibn Rajab, a chronicler who write Tabalaqat-ul-Hanabilah, says that funeral services were also held in several nearer and far-off lands like Yemen and China. “The funeral service of an expositor of the Qur’aan will now be held,” was the announcement made after Friday Prayuers in a far-off city according to travellers returning from China.

by Shaykh Sayyed Abu’l Hasan Ali an-Nadwi
Sheikh-ul-Islam Ibn Taymiyyah’s Life and Achievements
Published by UK Islamic Academy

——————————————————-
1.In this burial ground where such luminaries as Ibn Asakirm Ibn al-Salah, Ibn al-athir, Abul-Hajjaj al-Mizzi, Hafidh Imad-ud-din Ibn Katheer were buried, only the grave of Ibn Taymiyyah now remains in an open space before the hall of the University of Syria and the Hospital.

2.Ibn Katheer, vol.XIV pp 136-9

Forgiveness, The Mark of a Muslim

[Majmoo’ Fataawaa (28/50-57) slightly abridged, al-Istiqaamah]

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 has touched him, he is sure to boastfully say: Harm has departed from me. Indeed he is exultant, boastful and ungrateful to Allaah, Except those who show patience and do deeds of righteousness and obedience to Allaah, 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 [1] 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 for 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 ii this patience is in times of ease.

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

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

“And hold fast altogether to the rope of Allaah and do not split-up.” [Soorah Aal-‘lmraan 3:103].

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

And other examples like this from the texts (of Revelation), which order us with the Jamaa’ah (unity 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 holdfast all together to the Rope of Allaah and not to become split-up; and that you give sincere advice to whomsoever Allaah put in charge of your affairs.”[2]

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 صلى الله عليه وسلم said: “May Allaah enliven whosoever hears my words, memorises them and then conveys them to others. Many a carrier of knowledge does not understand it, and many a carrier of knowledge conveys it to one who has better understanding. There are three things which the heart of a Believer has no malice about: Sincerity for Allaah in one’s action; sincere advice to those in authority and clinging to the Jamaa’ah.” [3]

And his saying: “has no malice” means not having any contempt for them. So the heart of a Muslim does not hate these characteristics. On the contrary, it loves them 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 know – may Allaah be pleased with you all – that I do not desire any harm at all – inwardly or outwardly – for anyone from the general masses of the Muslims, let alone our colleagues and companions. Nor do I harbour any ill-feeling towards anyone 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 with 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 not try 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 do not allow them to harm the brothers and colleagues in this manner, and there is no might, nor any power except with Allaah[4]
Rather, the likes of this criticism actually 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 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, are 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 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.” [Soorah an-Noor 24:11].

So through such trials, Allaah manifests the light of truth and its clear proofs, which repel the falsehood and lies. So I do not desire to take revenge upon any of those who lied against me, or 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 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 blessings and favours 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. And 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 Abu Bakr as-Siddeeq radiallaahu ‘anhu, concerning the matter of al-lfq (the Lie against ‘Aaishah, his daughter, and wife of the Prophet صلى الله عليه وسلم), about which Allaah revealed some Verses of the Qur’aan, so he swore that he would not give any more 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 help 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.” [Soorah an-Noor 24:22].

So when this Verse was revealed, Abu Bakr radiallaahu ‘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. [5] So with forgiveness and kind treatment towards one another, and doing Jihaad (fighting and striving) in Allaah’s Path, then it is a must that:

“Allaah will bring a people whom He will love, and they will love Him; soft, humble and gentle with the Believers, stern towards the unbelievers, fighting in the path of Allaah, and never afraid of the blame of the blamers. That is the Grace of Allaah which He bestows upon whosoever 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 Zakaah, and who bow down in obedience to Allaah. And whosoever takes Allaah, and His Messenger, and the Believers as protectors and guardians, then it is the party of Allaah who will be victorious.” [Soorah al-Maa’idah 5:53-55].

Was-salaamu ‘alaykum wa rahmatullaahi wa barakaatuhu.

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1. 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.
2. Related by Muslim (3/1340) and Ahmad (2/367).
3. Saheeh: Related by Ahmad (4/80) and Ibn Maajah (no.230). It was authenticated by al-Albaanee in as-Saheehah (no.404).
4. 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 collegues from harming them in any way, and 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 loves them for the sake of Allaah.
5. Related by al-Bukhaaree (no.4757)

Love

Love is a psychological sickness, and if it grows strong it affects the body, and becomes a physical sickness, either as diseases of the brain, which are said to be diseases caused by waswaas, or diseases of the body such as weakness, emaciation and so on. [Majmoo’ al-Fataawa 10/129]

Loving a non-mahram woman leads to many negative consequences, the full extent of which is known only to the Lord of people. It is a sickness that affects the religious commitment of the sufferer, then it may also affect his mind and body. [Majmoo’ al-Fataawa 10/132]

If the heart loves Allaah alone and is sincerely devoted to Him, it will not even think of loving anyone else in the first place, let alone falling in love. When a heart falls in love, that is due to the lack of love for Allaah alone. Hence because Yoosuf loved Allaah and was sincerely devoted to Him, he did not fall into the trap of love, rather Allaah says

“Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, (guided) slaves”
[Yoosuf 12:24]

As for the wife of al-‘Azeez, she was a mushrik as were her people, hence she fell into this trap. Majmoo’ al-Fataawa (10/135)

If a man is in love with a woman, even if she is permissible for him, his heart remains enslaved to her, and she can control him as she wishes, even though outwardly he appears to be her master, because he is her husband; but in fact he is her prisoner and slave, especially if she is aware of his need and love for her. In that case, she will control him like a harsh and oppressive master controls his abject slave who cannot free himself from him. Rather he is worse off than that, because enslavement of the heart is worse than enslavement of the body. [Majmoo’ al-Fataawa 10/185]

If he is tested with love but he remains chaste and is patient, then he will be rewarded for fearing Allaah. It is known from shar’i evidence that if a person remains chaste and avoids haraam things in looking, word and deeds, and he keeps quiet about it and does not speak of it, so that there will be haraam talk about that, whether by complaining to another person or committing evil openly, or pursuing the beloved one in any way, and he is patient in obeying Allaah and avoiding sin, despite the pain of love that he feels in his heart, just as one who is afflicted with a calamity bears the pain of it with patience, then he will be one of those who fear Allaah and are patient,

“Verily, he who fears Allaah with obedience to Him (by abstaining from sins and evil deeds, and by performing righteous good deeds), and is patient, then surely, Allaah makes not the reward of the Muhsinoon (good‑doers) to be lost” [Yoosuf 12:90].  [Majmoo’ al-Fataawa 10/133]

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The great care of Ibn Taymiyyah for his student Ibn al-Qayyim

Once he detected his students sincere desire for knowledge and his selfless devotion to acquiring and spreading it, he began tending to him with various sorts of advices and guidance that would help him to develop his talents and increase his firm grounding as a scholar

These gems are mentioned by ibn al-Qayyim at various places throughout his books. The following are some examples.

1. In Miftah dar as-sa’adah he said, “Shaykh al- Islam, may Allah be pleased with him, told me after I began to mention to him one doubt after another, ‘Do not let your heart be like a sponge for all the doubts that pass by it, such that it drinks them up and is moistened only by them. Rather, let it be like solid glass; doubts pass over it but do not settle in it. Thus it will see them with its clearness and fend them off with its solidness. Otherwise, if you let your heart drink in every doubt that passes by you, it will become a resting place for doubts,’ Or he said something to that effect. I do not know of any advice that has brought me greater benefit in fending off doubts than this one”

2. In Madarij as-Salikin, he said, “Shaykh al-Islam ibn Taymiyyah, may Allah have mercy on him, said to me one time, ‘ When one understands that trials and misfortunes are inevitable, he will not get angry when they occur, nor will he grieve or feel sadness due to them’. [1] So when one is patient with those trials and does not let them break him, it is hoped that he will rise to the level of attainment ( of true servitude to Allah). His soul will become disciplined and will be content with Allah, and it will be weaned off its bad habits, until love of Allah will drench his heart and his soul and his limbs will all become obedient to the commands ( of Allah ). At that point, his heart will see sense that Allah is with him and is supporting him. His every motion and every pause will be through Allah, not by himself. His heart will receive many divine insights, such that he will appreciate Allah’s Divinity, His control of all things, and his Uniqueness. It is upon understanding of theses three qualities that all knowledge and fundamentals are based”

3. And ibn Taymiyyah would advise his student to not engage excessively in the permissible matters. Ibn al-Qayyim says concerning him, “One day, shaykh al-Islam ibn Taymiyyah, may Allah sanctify his soul, said to me concerning some permissible matter, ‘This is in opposition to (achievement of) the highest ranks, even if giving it up is not a requirement for attaining salvation,’ or something similar to that.” So the knower (of Allah) will give up much of the permissible, in order to protect himself, particularly if that permissible matter is a barrier between the lawful and the unlawful

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Footnote
[1] The rest appears to be from the words of ibn al-Qayyim himself explaining of his shaykhs statement

(taken from ‘The Biograophy of Imam ibn al-Qayyim’
by Salahud-Din ‘Ali Abdul-Mawjud
translated by Abdul-Rafi Adewale Imam)