Some of these are the excerpts from the book Commentary On Shaikh Al-Islam Ibn Taymiyyah’s Al- ‘Aqîdah AL-Wâsitiyyah by Shaikh Muhammad bin Sâlih Al- Uthaîmîn.
The Prophet Muhammad ﷺ experienced harms from his people; verbal abuses, and physical abuses, such that none would be patient with them except the likes of the Messenger ﷺ . They harmed verbally, by scoffing him, mocking him, condemning him, and by scaring the people away from him. They also harmed him with their action. He was once in the Ka’bah, the most secure spot on the earth; he was there prostrating to His Lord, when they went to him with the intestines of a camel, and put it on his back whole he was in prostration. There is no worse harm than this, while knowing that even if a disbelieving idolator entered the Haram, he would be safe from them, they would not harm him there. They would rather honor him; provide him with wine, and Zamzam water to drink! And this is Muhammad ﷺ , harmed by them while prostrating to Allaah! They would usually bring filth, what was putrid, and impurities, and dump them at his doorstep! He went out to the people of Ta’if. What happened? Severe torture! Their idiots and young lined up beside the walkway, and started hurling stones at him, until they made his heel bleed so much that he fainted and did not regain consciousness except at Qarn Ath- Tha’alih [ Al Bukhari (3231) and Muslim (1795]. He was patient with the decrees of Allaah; but that was the patience of a believer who believes that the end will be his. For Allaah has said to him:
So wait patiently (O Messenger of Allaah ﷺ) for the Decision of your Lord, for verily, you are user Our eyes (At-Tur 52:48)
Reference: pg-408-410 of Commentary On Shaikh Al-Islam Ibn Taymiyyah’s Al- ‘Aqîdah AL-Wâsitiyyah by Shaikh Muhammad bin Sâlih Al- Uthaîmîn.
For what was reported by Sālih bin Al- Imam Ahmad, he said: “During his sickness prior to death, my father said: ‘Take out the book of Abdullah bin Idris. Then said: ‘Read to me the narration of Laith that Tawus used to dislike groaning during sickness’. After that , I did not hear my father a groan till he died.”
Siyar A ‘lam An-Nubala (11:215)
During the harsh time when the polytheists stood at the entrance of the cave above them, Abu Bakr said: “O Messenger of Allaah, if anyone of them looks at his foot, he will surely see us.” Meaning ‘we are at risk,’. Here, the Prophet ﷺ said to Abu Bakr: Do not grieve surely, Allaah is with us to calm him, and bring a sense of security to his heart, and he gave the reasoning for that by saying: Surely, Allaah is with us.
His statement here; Do not grieve is a statement of prohibition, that includes every form of anxiety that occurred and that will occur. It can be used for the past or the future.
Al-Hazin (grief): refers to pains of the soul, and it’s severe concerns.
Surely Allaah is with us, this specific Ma’iyyah (company of Allaah) restricted to the Prophet ﷺ and Abu Bakr. It suggests, in addition to the encompassing which is the general Ma’iyyah, it implies help and support.
That is why the Quraish stood at the entrance of the cave and did not see them. Allaah made their wisdom blind.
As for the statement of the one who said: A spider came and weaved a web at the entrance of the cave, and then, a pigeon flew into the entrance of the cave, so that when the polytheists came, the pigeon was at the entrance, while the spider had constructed its nest. They then said: ‘Nobody is here’ and then went away.” This is false!
It was from the divine protection, and as a clear and convincing sign, that the cave remained open without any visible barrier; despite that, they could not see who was in it. This was the sign. But that the pigeon came and the spider built its nest; this is inconsistent and contrary to his statement. “If anyone of them looks at his foot, he will definitely see us.”
What is important is that some historians, may Allaah pardon them, report things that are strange, odd and rejected, which are not acceptable to the intellect nor conveyed authentically.
Reference: pg-551-553 of Commentary On Shaikh Al-Islam Ibn Taymiyyah’s Al- ‘Aqîdah AL-Wâsitiyyah by Shaikh Muhammad bin Sâlih Al- Uthaîmîn.
As-Sabr (patience) is to restrain one’s self upon Allaah’s obedience, and to restrain it away from disobedience to Allaah, and to restrain it from being angry with what Allaah has decreed to occur, whether with the tongue, the heart, or the limbs.
The most virtuous form of patience is patience upon obedience to Allaah, then in staying away from disobedience to Allaah; because one has a choice with these two. If someone wills, he may obey the command, if he wills, he may not obey. If he wills, he can forsake a prohibited act; if he wills, he can decide not to forsake it.
Then, the next is patience upon what Allaah decrees because the decrees of Allaah shall occur whether you like it or not. So you are either honorably patient, or you are distracted like beasts.
Patience is an exalted rank that cannot be attained except with something to be patient with. In the case of the person for whom the ground he walks is cleared away upon his arrival, and the people stand waiting for whatever he wants; then there is no doubt that he will suffer exhaustion of his soul or body, inside or outside.
That is why Allaah combined between gratitude and patience for His Prophet ﷺ.
As for gratitude, he would stand in prayer until his feet became swollen, and he would say: “Should I not be a grateful servant?”
As for patience, he was patient with the harm he suffered. For he was inflicted with harms by his people, and by others among the Jews and the hypocrites, and with all that, he was still patient.
Reference: pg-556-557 of Commentary On Shaikh Al-Islam Ibn Taymiyyah’s Al- ‘Aqîdah AL-Wâsitiyyah by Shaikh Muhammad bin Sâlih Al- Uthaîmîn.
How often: expressing many, meaning – a small group overcame a group many times larger, or that many small groups overcame many larger hosts, but not with their might nor with their power; it is rather with the permission of Allaah. That is, with His will and power.
An example of such is when the people of Talut overcame their enemies, though they were larger in number. And the people of the Battle of Badr overcame the Quraish though they were larger in number.
The people of Badr went out not intending to fight, but to capture the caravan of Abu Sufyaan. When Abu Sufyaan learned their plan, he cried out to the people of Makkah saying: “Come out to rescue your caravan. Muhammad and his Companions have come out against us to capture the caravan.” And the caravan carried a great deal of wealth for the Quraish. So, they came out with their chiefs, their nobles, their pride, and their honor, so much so that Abu Jahl said: “By Allaah, we shall not return until we get to Badr, and we shall stay there for three days. We will be slaughtering camels, drinking wine, and the songstresses will be playing music for us. The Arabs will heart of us and they will continue to fear us forever.”
All praise is due to Allaah, now they sing of his death, his and those who were with him.
These people were between nine hundred and a thousand; everyday, they slaughtered between nine and ten camels. On the other hand, the Prophet ﷺ and his Companions were just three hundred and fourteen in number, with seventy camels and two horses, which they alternatively rode. Despite that, they killed the powerful warriors of the Quraish so much so, that after they were shriveled and bloated by the sun, they were hauled into one of the wells of Badr. So,
How often a small group overcame a might host by Allaah Leave? And Allaah is with As-Sabirin (the patient ones) since the small group was patient, [And Allah is with As-Sabirin (patient ones). ] They were patient in all of the forms of patience; upon obedience to Allaah, staying away from disobedience to Allaah, and upon the struggle they were afflicted with, and the exhaustion, and the difficulties in enduring the stress of Jihâd. , [And Allah is with As-Sabirin (patient ones).]
Reference: pg-558-559 of Commentary On Shaikh Al-Islam Ibn Taymiyyah’s Al- ‘Aqîdah AL-Wâsitiyyah by Shaikh Muhammad bin Sâlih Al- Uthaîmîn.
This good life is missing for the disbeliever. Their life is like that of the beasts. When he is satiated, he defecates, but when he does not get enough to eat, he sits down and begins to shout. That is how these disbelievers are. When they are full, they become pompous, or else they sit down and begin to shout! They do not benefit from their life. But as for the believer, if harm befalls him, he perseveres and has hopes for reward from Allaah, the Mighty and Sublime. If on the other hand, a good thing happens to him, he is grateful, he is in goodness in this, and in that. And his heart is open, tranquil, accepting the Decree and the will (of Allaah). He is not anxious during a trial, nor arrogant when favored with blessings; rather he is balanced,upright, and moderate. This is the difference between the mercy for this one and the mercy for that one. But unfortunately O brothers, there are thousands of us who wish to surpass the caravans of the disbelievers in the world, so much that they make this world their sole target. If they are given, they become pleased. If they are not given, then they become angry. These people, no matter what they have of this wordly affluence, they are still in a Hell. They never tested the sweetness of his world. The one who tastes the sweetness is he who believes in Allaah and does righetous deeds.
That is why one of the Salaf said: “By Allaah, if the kings or the princes knew what we experience of enjoyment, they would have fought us for it with the swords, because what obstructed them from these favors is the rebelliousness ( against Allaah ), the disobedience (against Allaah), the reliance on the world, and that this the greatest of their concern and the extent of their knowledge.”
Reference: pg-325-326 of Commentary On Shaikh Al-Islam Ibn Taymiyyah’s Al- ‘Aqîdah AL-Wâsitiyyah by Shaikh Muhammad bin Sâlih Al- Uthaîmîn.
Abu Hazim said: “A servant does not cease to correct his relationship with Allaah, except that Allaah rectifies his relationship with the people. And a slave does not cease to ruin his relationship with Allaah, except that his dealings with the people will be destroyed. To work for one face is easier than working for multiple faces. Indeed if you worked for Allaah alone, all other face will turn toward you, and if you corrupt your relationship with Allaah, all the other faces will look down upon you.”
Reference: Siyar A’laam An-Nubalaa (6/1000)