Imaam ibn Al Qayyim—may Allah have mercy upon him—said:
He went to his Shaykh—Shaykh of Islam ibn Taymiyyah—because he wanted to speak to him about something, or to take knowledge from him. So he found him siting remembering Allah. He was too afraid to speak to him until he finished from the remembrance of Allah. Then he turned to him and said: How long have you been here? He said: Since such and such a time and I am waiting. Thus the Shaykh (Ibn Taymiyyah) may Allah have mercy upon him said: ‘This is my breakfast, if I do not take my breakfast, I would not have strength to work that day’.
Thus his portion of remembrance was his breakfast which gave him strength to deal with work during his day; may Allah have mercy upon him. And this is how the Muslim is.
For this reason he (Ibn Taymiyyah) said:
‘Verily to Allah belongs a paradise in this world, whoever does not enter it, will not enter the paradise of the next life’.
Meaning the remembrance of Allah سبحانه وتعالى, it is paradise in this world because it relaxes the Muslim and soothes him and expands his chest, and removes his anxiety and repels the devils away from him. Thus it is a paradise. He enjoys it more than he enjoys food, drink, and desires. For this reason, you will find if a person does not say his portion of remembrance during the first part of the day or the first part of the morning, or the first part of the evening, you find him dejected and disconsolate. But if he adheres to his portion of remembrance in the beginning of the morning or the first part of the evening, you find him at ease with his chest expanded.
For this reason, the remembrance of Allah always and forever accompanies the Muslim; in the morning, in the evening, at the time of sleep, when he is aroused during the night or while sleeping, and when he awakens. The remembrance of Allah is always upon the heart and tongue of the Muslim. He is never able to do without it.
This is in contrast to the hypocrite, disbeliever, pagan and sinner. Their pleasure and enjoyment is in music, instruments, plays, skits and comedies. They are not familiar with the remembrance of Allah. For this reason He said concerning the hypocrite:
وَلاَ يَذْكُرُونَ اللَّهَ إِلاَّ قَلِيلاً
And they do not remember Allah but little. (Soorah An Nisa 4:142)
They are not put at ease by the remembrance of Allah; they are only put at ease by the remembrance of the devil. We ask Allah for safety and security.
The remembrance of Allah connects the person to his Lord; as it comes in the hadith Qudsi. Allah سبحانه says:
أنا مع عبدي إن ذكرني في نفسه ذكرته في نفسي، وإن ذكرني في ملأ ذكرته في ملأ خير منه
I am with My slave, if he mentions me to himself I mention him to Myself, and if he mentions Me in a gathering I mention him in a gathering better than his gathering.
Meaning: a gathering of Angels.
And Allah جل وعلا said:
فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُواْ لِي وَلاَ تَكْفُرُونِ
Therefore remember Me. I will remember you, and be grateful to Me and never be ungrateful to Me. (Soorah Al Baqarah 2:152)
Thus how can the person do without the remembrance of Allah, that which brings him near to Allah, and grants him the favor of Allah mentioning him and lauding him in the highest gathering?! These are tremendous benefits from the remembrance of Allah عز وجل.
The Prophet صلى الله عليه وسلم gave the resemblance of the person and the remembrance of Allah, to the person whose enemies came out in quick pursuit of him, desiring to kill him. Thus he took shelter in a strong fortress, and thus he was saved from them. He said: ‘Likewise is the remembrance of Allah, it is the fortress of the Muslim.’
This is what protects him from his enemies, from the devils of man and jinn; thus it is necessary for the Muslim to adhere to the remembrance of Allah with his tongue, his heart, and his actions.
Translated by Rasheed ibn Estes Barbee (hafidhahullaah)
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“Indeed whenever I waiver and become indecisive in my mind about an issue, or about something or a situation [which is problematic for me] then I ask forgiveness of Allaah the Most High, a thousand times or more, or less until He opens my chest for me and solves the problem which I was confused about. Even if at that time I was in a market place, or in a masjid or in a mountain pass or a school, that does not prevent me from the remembrance [of Allaah] and asking for forgiveness until I achieve my objective.”
In the name of Allaah, and all praise belongs to Allaah. May salutation and blessing also be bestowed upon the Messenger of Allaah.
Book : al-’Aqeedah al-Waasitiyyah
Teacher: Shaikh Khaalid ibn Muhammad al-Qahtaanee
On the 24th of Rabee’ at-Thaanee of the year 1433 coinciding with the 17th of March of the year 2012, we benefited the following from the esteemed Shaikh, Khaalid ibn Muhammad al-Qahtaanee, may Allaah preserve him:
Shaikhul Islaam Abul ‘Abbaas Ahmad ibn Taymiyyah (d.728), may Allah bestow mercy upon him, states,
“All praise belongs to Allaah, the One Who sent His Messenger with guidance and the true religion to make it triumphant over all other religions in entirety, and Allaah is sufficient as a witness. I bear witness that none has the right to be worshiped in truth except for Allaah, Alone by Himself without any partner affirming (belief) in Him and practicing Tawheed (with regards to Him). I also bear witness that Muhammad is His servant and His Messenger, sallallahu ‘alaihi wa sallam. May an increased salutation also be bestowed upon (him), his family, and companions.”
“All praise belongs to Allaah”: What is intended by praise here is informing of the superb qualities of the One being praise coupled with love of Him, magnification, and deeming Him to be Majestic.
And from the reasons of Him being praised is His sending His Messenger with guidance and the true religion to make it triumphant over all other religions.
“Guidance“: Beneficial knowledge.
“The True Religion“: Righteous actions.
And there is no happiness for the human being except through guidance and the true religion.
“To make it triumphant over all other religions“: One means through which it is raised over all other religions is through knowledge and it is called fighting with the pen.
“Allaah is sufficient as a witness“: Allaah is sufficient as a witness to the truth and honesty of His Messenger, sallallaahu ‘alaihi wa sallam.
“I bear witness“: Testifying to a thing upon knowledge, certainty, and adamant belief.
“Alone by Himself“: This emphasizes “ill Allaah”, that Allaah Alone is to be worshiped.
“Without any partner“: This emphasizes “Laa ilaaha”, that all worship is negated from all false deities.
In the Arabic language, emphasis after emphasis indicates that importance much be placed upon the affair being spoken about.
“His servant and His Messenger“: The author gathered between these two in the same statement to refute two groups. The statement “His servant” is a refutation of those who transgress the set boundaries and have extremism concerning him, sallallahu ‘alaihi wa sallam. The statement “His Messenger” is a refutation of those who are rigidly negligent concerning him, sallallaahu ‘alaihi wa sallam, to the point that they do not believe him, they do not emulate him, and they do not abstain from that which he has prohibited.
“His family and his companions“: The author gathered between these two in the same statement to refute two groups. The statement “His family” is a refutation of the Nawaasib who have hatred for the household of the Prophet, sallallaahu ‘alaihi wa sallam, and the statement “His companions” is a refutation of the Shee’ah who have hatred for the companions, may Allaah be pleased with them all.
Abu Rayhaanah ‘Aqil ibn Kenneth Ingram
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In The Name of Allaah, The Most Merciful The Bestower of Mercy
Ibn Abdul Haadee (rahimahullaah) said:
When he [shaikhul Islaam Ibn Taymiyyah (rahimahullaah)] entered prison, he found the prisoners pre-occupied with various types of games with which they pass the time, such as chess, backgammon and the likes, of (those things that lead) to neglect of the five daily prayers.
So the Shaikh [Ibn Taymiyyah(rahimahullaah)] severely disapproved of that from them. He commanded them to adhere to the five daily prayers and to turn to Allaah through performance of righteous deeds, glorification of Allaah, seeking forgiveness for their sins and supplication.
He made them acquainted with what they were in need of from the Sunnah. He awakened their desire for it and urged them towards it, until a lot of good came about in the prison due to that which was (present) in it of pre-occupation with knowledge and the Religion better than many of the small prayer rooms, the hospices, the places where people secluded themselves for worship and the schools. And it became (such) that many amongst the prisoners chose to remain with him (Ibn Taymiyyah) after they were released, and those returning to the prison became so numerous that it became filled with them.
[Al-Uqood Ad-Du’riyyah Fee Dhikri Manaaqib Shaikhul Islaam Ibn Taymiyyah 330-331]
Translated by: Abu Mu-aawiyyah (Abdullaah Al-Gambi)
- The story of the young Ibn Taymiyyah (salaf-us-saalih.com)
Ibn Abdul-Haadi, Shaikhul-Islaam Ibn Taymiyyah’s student wrote:
“And it so happened that a Shaikh from Aleppo came to Damascus, saying, “I have heard that in this city there is a boy who goes by the name of Ahmad the son of Taymiyyah and that he is extremely quick in memorising. I have come perchance I may see him.”
So a tailor said to him, “This is his route to school and he has not yet come, so sit with us. Anytime now he will pass us on his way to the school.”
So the Aleppan Shaikh sat down for a short while. Then two young boys walked by, so the tailor said to the Shaikh, “The young boy carrying that large tablet – he is Ahmad ibn Taymiyyah.“
So the Shaikh called him and he (Ibn Taymiyyah) came to him. Then the Shaikh took the tablet and looked at what was written therein. Then he said, “O my son! Wipe this out so that I can dictate something to you which you can write.”
So Ibn Taymiyyah did so. Then the Shaikh dictated eleven or thirteen sayings of the Prophet (sallallaahu alaihi wa sallaam) to him. Then the Shaikh said to him, “Read this.”
So Ibn Taymiyyah looked over it once after he had written it and then gave the tablet back to the Shaikh. So he said, “Read it to me.”
So he read it back to him in the best way possible. Then the Shaikh said to him, “O my son! Wipe this out.”
So he wiped it out and the Shaikh dictated a number of chains of narrations that he had chosen and said, “Read this.”
Ibn Taymiyyah looked at it and he did as he had done the first time. So the Shaikh stood up, saying, “If this young boy lives long he will have a great standing and rank – since the like of this has not been seen before.”
Ibn Naasirud-Deen narrated the saying of Abul-Muzaffar As-Sarmari, “And from the amazing matters regarding memorisation in our time is the Shaikh of Islaam Abul-Abbaas Ahmad bin Abdul-Haleem bin Taymiyyah. Since he would come across a book and would look over it once only after which it would be inscribed in his mind. He would be able to discuss it thereafter, narrating from it in his written works with its precise wording and meaning.
And from the most amazing of what I have heard about him is what some of his companions narrated to me. They said that in the start of his affair when he was a young boy his father wanted to take his sons for an outing to a garden. So he said to Ibn Taymiyyah, “O Ahmad! Go out with your brothers and relax.”
So he exscused himself from that however his father persisted. But the young Ibn Taymiyyah strongly declined, saying, “I would like you to excuse me from going out.”
So his father let him stay and left with his other sons. They spent their day in the garden and returned at the end of the day whereupon his father said to him, “O Ahmad! You deserted your brothers today! And you annoyed them because of your absence from them. So what is this?”
So he replied, O father! Today I memorised this book.” Alluding to a book with him. So his father replied, “You memorised it?!” In denial, shocked and amazed at what his son had just said. So he said to him, “Read it to me.”
So he did.
He had indeed memorised the entire book. Then his father held him and kissed him between his eyes and said, “O my son! Do not tell anyone about what you have done,” fearful lest the the Evil Eye should fall upon him.”
Taken from Ibn Abdul-Haadi’s Al-’Uqood Al-Durriyah min Manaaqib Shaikhil-Islaam Ibn Taymiyyah, p. 7
Translated by Ahmed Abu Turaab