worship and hence doesn't find khushū’ (tranquility) in it, a duʿā’ that finds no response, a provision that comes with strain instead of ease.
He explains that obedience is light and disobedience is darkness. When darkness accumulates, it clouds perception, weakens resolve, and interrupts the flow of Allah's assistance. He also explains that blessings are not limited to just money or ease the way everyone has clouded their judgement of these two things; they include clarity, barakah in time, tranquility of the heart, love for good deeds, and being guided toward what benefits you. Sin can subtly block these without you realizing what you lost, because Allah may still give you what sustains your body while withholding what sustains your soul. Quick breakout, but this is one of the reasons why people who enjoy the dunya think people who are Allah-driven or Islam-centered are missing out.
At the same time, Al-Imām Ibnul Qayyim was careful and balanced. He neither said that every hardship is a punishment, nor that every delay is proof of sin. In fact, this idea was a lot referenced in the early chapters too. Some delays are elevation. Some trials are purification. Some hardships are gifts wrapped in difficulty so that the servant will rise to the level of that goodness. But he makes a crucial distinction: when sins are persistent and repentance is absent, deprivation becomes a form of discipline. And in cases like this, it is not that Allah has abandoned the servant, but that He intends to correct him.
He likens sins to poison. A little may not kill immediately, but repetition weakens the body over time. Likewise, repeated sins weaken īmān, and weakened īmān struggles to carry Barakah. Allah is generous, but His generosity flows through wisdom. He gives, withholds, opens, and delays in ways that align with justice and mercy together.
The cure, then, is not despair or obsessive self-blame. The cure is sincere tawbah, humility, and returning to Allah with honesty. Al-Imām Ibnul Qayyim reminds us that repentance itself attracts provision, relief, and light. When a servant turns back to Allah, Allah turns to him more swiftly. Many blockages are removed the moment the heart softens and admits its need.
He explains that obedience is light and disobedience is darkness. When darkness accumulates, it clouds perception, weakens resolve, and interrupts the flow of Allah's assistance. He also explains that blessings are not limited to just money or ease the way everyone has clouded their judgement of these two things; they include clarity, barakah in time, tranquility of the heart, love for good deeds, and being guided toward what benefits you. Sin can subtly block these without you realizing what you lost, because Allah may still give you what sustains your body while withholding what sustains your soul. Quick breakout, but this is one of the reasons why people who enjoy the dunya think people who are Allah-driven or Islam-centered are missing out.
At the same time, Al-Imām Ibnul Qayyim was careful and balanced. He neither said that every hardship is a punishment, nor that every delay is proof of sin. In fact, this idea was a lot referenced in the early chapters too. Some delays are elevation. Some trials are purification. Some hardships are gifts wrapped in difficulty so that the servant will rise to the level of that goodness. But he makes a crucial distinction: when sins are persistent and repentance is absent, deprivation becomes a form of discipline. And in cases like this, it is not that Allah has abandoned the servant, but that He intends to correct him.
He likens sins to poison. A little may not kill immediately, but repetition weakens the body over time. Likewise, repeated sins weaken īmān, and weakened īmān struggles to carry Barakah. Allah is generous, but His generosity flows through wisdom. He gives, withholds, opens, and delays in ways that align with justice and mercy together.
The cure, then, is not despair or obsessive self-blame. The cure is sincere tawbah, humility, and returning to Allah with honesty. Al-Imām Ibnul Qayyim reminds us that repentance itself attracts provision, relief, and light. When a servant turns back to Allah, Allah turns to him more swiftly. Many blockages are removed the moment the heart softens and admits its need.
💯7
Shaykh Muhammad ibn Sālih al-‘Uthaymeen رحمه الله said:
“Each and every time a person increases in obedience to Allāh, He [Allāh] opens up the realms of knowledge and ēmān for him which He [Allāh] does not open up for anyone else.”
Sifatus-Salāh | Page 9 | Shaykh Sālih al-‘Uthaymeen رحمه الله
Translation: Authentic Quotes
“Each and every time a person increases in obedience to Allāh, He [Allāh] opens up the realms of knowledge and ēmān for him which He [Allāh] does not open up for anyone else.”
Sifatus-Salāh | Page 9 | Shaykh Sālih al-‘Uthaymeen رحمه الله
Translation: Authentic Quotes
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🎯 [[The Strong Devour the Weak: Success in Business Requires Shrewdness & Audacity]]
📜 Ibn Khaldūn (d. 808 AH), the famous historian, said:
«وَأَمَّا مَنْ كَانَ فَاقِدًا لِلْجَرَاءَةِ وَالْإِقْدَامِ مِنْ نَفْسِهِ، فَاقِدَ الْجَاهِ مِنَ الْحُكَّامِ، فَيَنْبَغِي لَهُ أَنْ يَجْتَنِبَ الِاحْتِرَافَ بِالتِّجَارَةِ؛ لِأَنَّهُ يُعَرِّضُ مَالَهُ لِلضَّيَاعِ وَالذَّهَابِ، وَيَصِيرُ مَأْكَلَةً لِلْبَاعَةِ، وَلَا يَكَادُ يَنْتَصِفُ مِنْهُمْ. لِأَنَّ الْغَالِبَ فِي النَّاسِ، وَخُصُوصًا الرِّعَاعَ وَالْبَاعَةَ، شَرِهُونَ إِلَىٰ مَا فِي أَيْدِي النَّاسِ سِوَاهُمْ، مُتَوَثِّبُونَ عَلَيْهِ. وَلَوْلَا وَازِعُ الْأَحْكَامِ لَأَصْبَحَتْ أَمْوَالُ النَّاسِ نَهْبًا.»
“As for someone who lacks courage and initiative within himself, and who has no standing or influence with those in authority, he should avoid taking up trade as a profession. Doing so exposes his wealth to loss and ruin, makes him easy prey for merchants, and leaves him scarcely able to secure justice against them. This is because what predominates among people—especially the common rabble and traders—is a greedy desire for what lies in the hands of others, along with a readiness to seize it. Were it not for the restraining power of law, people’s wealth would become outright plunder.“
🗝 Sustainable trade is built on wisdom, vigilance, and legal protection. This passage is a sober reminder that being naive and dupable makes a person vulnerable to sharks. Trade and business demand savvy judgment, firm resolve, and legal protection. Where a person lacks these, the marketplace becomes more dangerous than productive. Human nature tends toward greed and encroachment. Only a healthy degree of audacity, clear rules, strong institutions, and informed shrewdness prevent commerce from turning into exploitation.
📚 Ibn Khaldun. al-ʿIbar wa-Dīwān al-Mubtadaʾ wa-l-Khabar fī Tārīkh al-ʿArab wa-l-Barbar wa-man ʿĀṣarahum min Dhawī al-Shaʾn al-Akbar (Tārīkh Ibn Khaldūn), vol. 1, ed. Khālīl Shiḥādah, rev. Suhayl Zakkār (Beirut: Dār al-Fikr, 1st ed., 1401 AH / 1981 CE), 495.
📜 Ibn Khaldūn (d. 808 AH), the famous historian, said:
«وَأَمَّا مَنْ كَانَ فَاقِدًا لِلْجَرَاءَةِ وَالْإِقْدَامِ مِنْ نَفْسِهِ، فَاقِدَ الْجَاهِ مِنَ الْحُكَّامِ، فَيَنْبَغِي لَهُ أَنْ يَجْتَنِبَ الِاحْتِرَافَ بِالتِّجَارَةِ؛ لِأَنَّهُ يُعَرِّضُ مَالَهُ لِلضَّيَاعِ وَالذَّهَابِ، وَيَصِيرُ مَأْكَلَةً لِلْبَاعَةِ، وَلَا يَكَادُ يَنْتَصِفُ مِنْهُمْ. لِأَنَّ الْغَالِبَ فِي النَّاسِ، وَخُصُوصًا الرِّعَاعَ وَالْبَاعَةَ، شَرِهُونَ إِلَىٰ مَا فِي أَيْدِي النَّاسِ سِوَاهُمْ، مُتَوَثِّبُونَ عَلَيْهِ. وَلَوْلَا وَازِعُ الْأَحْكَامِ لَأَصْبَحَتْ أَمْوَالُ النَّاسِ نَهْبًا.»
“As for someone who lacks courage and initiative within himself, and who has no standing or influence with those in authority, he should avoid taking up trade as a profession. Doing so exposes his wealth to loss and ruin, makes him easy prey for merchants, and leaves him scarcely able to secure justice against them. This is because what predominates among people—especially the common rabble and traders—is a greedy desire for what lies in the hands of others, along with a readiness to seize it. Were it not for the restraining power of law, people’s wealth would become outright plunder.“
🗝 Sustainable trade is built on wisdom, vigilance, and legal protection. This passage is a sober reminder that being naive and dupable makes a person vulnerable to sharks. Trade and business demand savvy judgment, firm resolve, and legal protection. Where a person lacks these, the marketplace becomes more dangerous than productive. Human nature tends toward greed and encroachment. Only a healthy degree of audacity, clear rules, strong institutions, and informed shrewdness prevent commerce from turning into exploitation.
📚 Ibn Khaldun. al-ʿIbar wa-Dīwān al-Mubtadaʾ wa-l-Khabar fī Tārīkh al-ʿArab wa-l-Barbar wa-man ʿĀṣarahum min Dhawī al-Shaʾn al-Akbar (Tārīkh Ibn Khaldūn), vol. 1, ed. Khālīl Shiḥādah, rev. Suhayl Zakkār (Beirut: Dār al-Fikr, 1st ed., 1401 AH / 1981 CE), 495.
👍2
The Messenger of Allāh صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ said:
“A man achieves by his good conduct the same degree [i.e. reward] as a person who prays [the voluntary prayer] during the night and who fasts during the day.
Silsilah as-Saheeha 795 | Shaykh al-Albāni رحمه الله | Saheeh li-Ghayrihi
قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
إِنَّ الرجلَ لَيُدْرِكُ بحسنِ خُلُقِهِ دَرَجَاتِ قائِمِ الليلِ، صائِمِ النَّهارِ
السلسلة الصحيحة ٧٩٥ | الشيخ الألباني رحمه الله | صحيح لغيره
Translation: Authentic Quotes
“A man achieves by his good conduct the same degree [i.e. reward] as a person who prays [the voluntary prayer] during the night and who fasts during the day.
Silsilah as-Saheeha 795 | Shaykh al-Albāni رحمه الله | Saheeh li-Ghayrihi
قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
إِنَّ الرجلَ لَيُدْرِكُ بحسنِ خُلُقِهِ دَرَجَاتِ قائِمِ الليلِ، صائِمِ النَّهارِ
السلسلة الصحيحة ٧٩٥ | الشيخ الألباني رحمه الله | صحيح لغيره
Translation: Authentic Quotes
👍4
⚠ Benefit ⚠
🚫 Fabricated Narration 🚫 Prophet Ṣallallāhu-'Alaihi Wa Sallam said: “Paradise lies beneath the feet of mothers.” ● [al-'Uqaylee said: It's Munkar (rejected) and al-Albānī said: It's fabricated]
✔ Authentic Narration ✔ A man who wished to go out for Jihād came to the Messenger of Allāh Ṣallallāhu-'Alaihi Wa Sallam seeking his advice, so he Ṣallallāhu-'Alaihi Wa Sallam asked him: “Do you have a mother?!!”, he replied: “Yes.”, so the Prophet Ṣallallāhu-'Alaihi Wa Sallam said to him: “Then stay with her for indeed Paradise is beneath her feet.” ● [Authentic with al-Ḥākim, adh-Dhahabī, al-Mundhiree and al-Albānī Raḥimahumullāh]
#KnowTheDifferenceBetweenTwo BaarakAllaahu Feekum !!
🚫 Fabricated Narration 🚫 Prophet Ṣallallāhu-'Alaihi Wa Sallam said: “Paradise lies beneath the feet of mothers.” ● [al-'Uqaylee said: It's Munkar (rejected) and al-Albānī said: It's fabricated]
✔ Authentic Narration ✔ A man who wished to go out for Jihād came to the Messenger of Allāh Ṣallallāhu-'Alaihi Wa Sallam seeking his advice, so he Ṣallallāhu-'Alaihi Wa Sallam asked him: “Do you have a mother?!!”, he replied: “Yes.”, so the Prophet Ṣallallāhu-'Alaihi Wa Sallam said to him: “Then stay with her for indeed Paradise is beneath her feet.” ● [Authentic with al-Ḥākim, adh-Dhahabī, al-Mundhiree and al-Albānī Raḥimahumullāh]
#KnowTheDifferenceBetweenTwo BaarakAllaahu Feekum !!
👍6💯4
Forwarded from Ibn Qayyim al-Jawziyyah - Pearls of Wisdom
WHOEVER LEAVES OFF SOMETHING FOR ALLĀH'S SAKE WILL BE REWARDED WITH SOMETHING BETTER.
The great Imām, Ibn Qayyim al-Jawziyyah said:
"The basis of this chapter and its principle is:
That whoever leaves off something for the sake of ALLĀH; then ALLĀH will replace that with something better.
Just as Yūsuf – as-Siddīq (peace be upon him) left the wife of 'Azīz for the sake of ALLĀH and chose the prison over fornication. Thus ALLĀH exchanged it by: empowering him upon the earth – to engage and take charge therein – as and how he liked.
Subsequently the woman herself returned to him; belittled – in a state of appeal – desirous of permissible association and so he married her, and so when he entered upon her he said: 'this is better than that which you sought.'
Observe how ALLĀH, the Glorified, rewarded him over the confined restriction of the prison with: empowering and granting him full authority in the land to take up quarters – wherever he liked. He humbled the 'Azīz (ruler) and his wife before him. Moreover this woman herself as well as the other women acknowledged his being free of fault – and this is HIS Sunnah (practice) the Most High, towards HIS servants past and present – until the Day of Judgment.
Likewise when Sulaimān bin Dāwūd (peace be upon them) became distracted with the horses which preoccupied him from the 'Asr prayer until the sun had set – and so he became angered for the sake of ALLĀH (by slaughtering them). ALLĀH replaced them for him with the wind; upon which he along with his military force would subsequently travel – airborne – wherever he so desired.
Likewise when the Muhājirūn (the companions who migrated) left their homes and dwellings for the sake of ALLĀH, they left their homelands which were of the most beloved things to them. ALLĀH compensated them by opening upon them the whole world in conquests and sanctioned for them the empowerment of the east of the earth as well as its west."
📚 Rawdhatul-Muhibbīn || Pages 600-601
https://news.1rj.ru/str/ibnulqayyem
http://bio.link/albaseerah
The great Imām, Ibn Qayyim al-Jawziyyah said:
"The basis of this chapter and its principle is:
That whoever leaves off something for the sake of ALLĀH; then ALLĀH will replace that with something better.
Just as Yūsuf – as-Siddīq (peace be upon him) left the wife of 'Azīz for the sake of ALLĀH and chose the prison over fornication. Thus ALLĀH exchanged it by: empowering him upon the earth – to engage and take charge therein – as and how he liked.
Subsequently the woman herself returned to him; belittled – in a state of appeal – desirous of permissible association and so he married her, and so when he entered upon her he said: 'this is better than that which you sought.'
Observe how ALLĀH, the Glorified, rewarded him over the confined restriction of the prison with: empowering and granting him full authority in the land to take up quarters – wherever he liked. He humbled the 'Azīz (ruler) and his wife before him. Moreover this woman herself as well as the other women acknowledged his being free of fault – and this is HIS Sunnah (practice) the Most High, towards HIS servants past and present – until the Day of Judgment.
Likewise when Sulaimān bin Dāwūd (peace be upon them) became distracted with the horses which preoccupied him from the 'Asr prayer until the sun had set – and so he became angered for the sake of ALLĀH (by slaughtering them). ALLĀH replaced them for him with the wind; upon which he along with his military force would subsequently travel – airborne – wherever he so desired.
Likewise when the Muhājirūn (the companions who migrated) left their homes and dwellings for the sake of ALLĀH, they left their homelands which were of the most beloved things to them. ALLĀH compensated them by opening upon them the whole world in conquests and sanctioned for them the empowerment of the east of the earth as well as its west."
📚 Rawdhatul-Muhibbīn || Pages 600-601
https://news.1rj.ru/str/ibnulqayyem
http://bio.link/albaseerah
Forwarded from EvilEyes&BlackMagic
Can the evil eye cause physical sickness or financial or social problems ?
Dr. ‘Abdullah as-Sadhaan – who is a specialist in matters of ruqyah and whose doctoral thesis was ennoscriptd Diraasah Muqaarinah ‘an ar-Ruqyah ash-Shar‘iyyah (A Comparative Study of Ruqyah as prescribed in Islam) was asked:
Can the evil eye cause physical sickness or financial or social problems ?
He replied:
Yes, the evil eye can cause a lack of healing from many physical problems and may even make them worse. It may also cause financial and marital problems, breakdown in relationships and a lot of calamities. How can it be otherwise, when the Prophet ( صلى الله عليه وسلم ) said: “Death among my ummah is mostly caused, after the will and decree of Allah, by the evil eye.” So whatever occurs of calamities that are less serious than death are more likely to be caused by the evil eye.
Majallat ad-Da‘wah, issue no. 2018, 15 Shawwaal 1426 AH/17 November 2005 CE
Dr. ‘Abdullah as-Sadhaan – who is a specialist in matters of ruqyah and whose doctoral thesis was ennoscriptd Diraasah Muqaarinah ‘an ar-Ruqyah ash-Shar‘iyyah (A Comparative Study of Ruqyah as prescribed in Islam) was asked:
Can the evil eye cause physical sickness or financial or social problems ?
He replied:
Yes, the evil eye can cause a lack of healing from many physical problems and may even make them worse. It may also cause financial and marital problems, breakdown in relationships and a lot of calamities. How can it be otherwise, when the Prophet ( صلى الله عليه وسلم ) said: “Death among my ummah is mostly caused, after the will and decree of Allah, by the evil eye.” So whatever occurs of calamities that are less serious than death are more likely to be caused by the evil eye.
Majallat ad-Da‘wah, issue no. 2018, 15 Shawwaal 1426 AH/17 November 2005 CE
Types of Companions
Ibn Al-Qayyim rahimahullah said:
People are of four categories:
1⃣. Those whose companionship is like food - one cannot do without them. They are rarer than red sulfur. They are the people of knowledge of Allāh and His commands, those who are sincere to Allāh, His Book, His Messenger, and His creation.
2⃣. Those whose companionship is like medicine - needed only at times of illness. They are those whose company one cannot avoid for the necessities of livelihood.
3⃣. Those whose companionship is like a disease associating with them brings harm, whether religious or worldly.
4⃣. Those whose companionship is total destruction and how many people fall under this category! They are the people of innovation and misguidance.
[Al-Fawā’id (1/519)]
@Radman3Eng
Ibn Al-Qayyim rahimahullah said:
People are of four categories:
1⃣. Those whose companionship is like food - one cannot do without them. They are rarer than red sulfur. They are the people of knowledge of Allāh and His commands, those who are sincere to Allāh, His Book, His Messenger, and His creation.
2⃣. Those whose companionship is like medicine - needed only at times of illness. They are those whose company one cannot avoid for the necessities of livelihood.
3⃣. Those whose companionship is like a disease associating with them brings harm, whether religious or worldly.
4⃣. Those whose companionship is total destruction and how many people fall under this category! They are the people of innovation and misguidance.
[Al-Fawā’id (1/519)]
@Radman3Eng
Ibn al-Mubaarak رحمه الله said:
“A small act may be made GREAT due to the intention [behind it] & a great act may be made SMALL due to the intention [behind it].”
[Jaami al-Uluum wa al-Hikam V.1/pg.71]
“A small act may be made GREAT due to the intention [behind it] & a great act may be made SMALL due to the intention [behind it].”
[Jaami al-Uluum wa al-Hikam V.1/pg.71]
Amazing is the affair of the Believer, verily all of his affair is Good
– Ibnul-Qayyim al-Jawzeeyah Rahimahullah
Source: “al-Waabil as-Sayyib”
On the authority of Suhaib Radhi-Allahu Anhu said: The Prophet Sallallaahu alayhi wa sallam said:
“Amazing is the affair of the believer, verily all of his affair is good and this is not for no one except the believer. If something of good/happiness befalls him he is grateful and that is good for him. If something of harm befalls him he is patient and that is good for him”
(Saheeh Muslim)
From this we understand that the state of affairs for the believer changes in the life of this world. Ibnul-Qayyim al-Jawzeeyah (may Allaah have mercy upon him) said regarding the state of affairs for the believer:
“One of them is the state of (receiving a) blessing. It’s obligatory upon him (the believer) in this state (to display) the gratitude.
The second: is the state (of being) tested. It is obligatory upon him (the believer) in this state (to observe) the patience.
The third: is the state (of committing) a sin. It is obligatory upon him (the believer) in this state to seek the forgiveness from it (the sin).
The servant does not go outside of the fluctuation between these three states.
One of them is either a blessing or a virtue from Allaah of good health, wealth, a child to other than that.
It is obligatory upon him that he thanks Allaah for this bounty. Let the servant contemplate over the statement of Allaah:
” ٱعۡمَلُوٓاْ ءَالَ دَاوُ ۥدَ شُكۡرً۬اۚ وَقَلِيلٌ۬ مِّنۡ عِبَادِىَ ٱلشَّكُورُ ”
“Work you, O family of Dâwud (David), with thanks!” But few of My slaves are grateful.” (surah Sabaa: 13)
So how many of those whom Allaah has favored them:
“وَإِن تَعُدُّواْ نِعۡمَةَ ٱللَّهِ لَا تُحۡصُوهَآۗ إِنَّ ٱللَّهَ لَغَفُورٌ۬ رَّحِيمٌ۬”
“And if you would count the favours of Allâh, never could you be able to count them. Truly! Allâh is Oft-Forgiving, Most Merciful.” (surah an-Nahl: 18)
How many show thanks to Allaah for these favours? Less than a few!
Or there is a (state of being) tested.
It is obligatory upon him in this state (to observe) the patience. Meaning that Allaah from His overwhelming wisdom He could test the believing servant from the different types of test. It’s obligatory upon him to (observe) the patience because this is from the belief in the divine decree and from submitting the the decree of Allaah. Also (the servant must know) that what has befalling him was never going to pass him by. All of that is written in the book of Allaah (al-Lawhul-Mahfooth). Verily Allah doesn’t test him (the servant) to destroy him. He only test him in order to test his patience and servitude. Verily there is for Allaah upon the servant servitude in times of hardship just as there is for Him (Allaah) upon the servant servitude in times of happiness. There also is for Him (Allaah) upon the servant servitude in that which he (the servant) dislikes just as there is for Him (Allaah) upon the servant servitude in that which he (the servant) loves. Most of the creation give the servitude in that which they love. However the matter is giving the servitude in that which there is his hardship.
The other state is (a state of) sin.
It is obligatory upon him (the servant) in this state to seek the forgiveness this is clear with regards to the obligation of turning to Allaah (repentance) displaying ones need for him.”
– Ibnul-Qayyim al-Jawzeeyah Rahimahullah
Source: “al-Waabil as-Sayyib”
On the authority of Suhaib Radhi-Allahu Anhu said: The Prophet Sallallaahu alayhi wa sallam said:
“Amazing is the affair of the believer, verily all of his affair is good and this is not for no one except the believer. If something of good/happiness befalls him he is grateful and that is good for him. If something of harm befalls him he is patient and that is good for him”
(Saheeh Muslim)
From this we understand that the state of affairs for the believer changes in the life of this world. Ibnul-Qayyim al-Jawzeeyah (may Allaah have mercy upon him) said regarding the state of affairs for the believer:
“One of them is the state of (receiving a) blessing. It’s obligatory upon him (the believer) in this state (to display) the gratitude.
The second: is the state (of being) tested. It is obligatory upon him (the believer) in this state (to observe) the patience.
The third: is the state (of committing) a sin. It is obligatory upon him (the believer) in this state to seek the forgiveness from it (the sin).
The servant does not go outside of the fluctuation between these three states.
One of them is either a blessing or a virtue from Allaah of good health, wealth, a child to other than that.
It is obligatory upon him that he thanks Allaah for this bounty. Let the servant contemplate over the statement of Allaah:
” ٱعۡمَلُوٓاْ ءَالَ دَاوُ ۥدَ شُكۡرً۬اۚ وَقَلِيلٌ۬ مِّنۡ عِبَادِىَ ٱلشَّكُورُ ”
“Work you, O family of Dâwud (David), with thanks!” But few of My slaves are grateful.” (surah Sabaa: 13)
So how many of those whom Allaah has favored them:
“وَإِن تَعُدُّواْ نِعۡمَةَ ٱللَّهِ لَا تُحۡصُوهَآۗ إِنَّ ٱللَّهَ لَغَفُورٌ۬ رَّحِيمٌ۬”
“And if you would count the favours of Allâh, never could you be able to count them. Truly! Allâh is Oft-Forgiving, Most Merciful.” (surah an-Nahl: 18)
How many show thanks to Allaah for these favours? Less than a few!
Or there is a (state of being) tested.
It is obligatory upon him in this state (to observe) the patience. Meaning that Allaah from His overwhelming wisdom He could test the believing servant from the different types of test. It’s obligatory upon him to (observe) the patience because this is from the belief in the divine decree and from submitting the the decree of Allaah. Also (the servant must know) that what has befalling him was never going to pass him by. All of that is written in the book of Allaah (al-Lawhul-Mahfooth). Verily Allah doesn’t test him (the servant) to destroy him. He only test him in order to test his patience and servitude. Verily there is for Allaah upon the servant servitude in times of hardship just as there is for Him (Allaah) upon the servant servitude in times of happiness. There also is for Him (Allaah) upon the servant servitude in that which he (the servant) dislikes just as there is for Him (Allaah) upon the servant servitude in that which he (the servant) loves. Most of the creation give the servitude in that which they love. However the matter is giving the servitude in that which there is his hardship.
The other state is (a state of) sin.
It is obligatory upon him (the servant) in this state to seek the forgiveness this is clear with regards to the obligation of turning to Allaah (repentance) displaying ones need for him.”