From the works of Imam ibn al-Qayyim - Page 4

- Qatada - · **Re: -From the works of Imam Ibn al Qayyim- -** 01-13-2007

Ibn al Qayyim said in Zaad al Ma'aad:
"As for the weeping of the Prophet (saw) it was in the same degree as his laughter. He wouldn't sob loudly and raise his voice, just like his laughter wasn't loud. However his eyes would fill up with tears, until they flowed out, and you would hear the sound like that of a whistling kettle coming from his chest. He would weep out of mercy for the dead, out of fear and compassion for his ummah, out of deep fear of Allah, upon listening to the Qur'an. And it was a weeping of longing, love and exaltation, accompanied by fear and khashyah".

hidaayah · 10:40 AM

Achieving high aims depends upon having a firm intention and a strong will. Whoever loses them will never attain one’s goals, because when one’s intention is firm, it adheres to the plan, and if one’s will is strong, the servant will walk along the right way that leads to that aim. Having a strong will opens the way and a resolute intention focuses one on the aim. If one’s aim coincides with the way that reaches to it, one will be successful.

If one’s intention is weak, one will not have a high aim. If one’s will is not strong, it will (also) not lead one to the aim. The whole matter depends upon the will and the intention of the servant, and they will never be achieved without the following:

First, neglecting innovations which people make.
Second, abandoning worldly benefits and vain pleasures, which hinder one from one’s way and aim.
Third, purification of one’s heart from any vain desires that will distract one’s intention.
[al-fawaid]

hidaayah · 10:40 AM

"Islam began as something strange, and it shall return to being something strange, so give glad tidings to the strangers."

The Meaning of "Strangeness"

Many times in many situations the people that follow the religion of Allah feel a sense of not belonging, of being out of place, of not fitting in, and, in other words, of being strange. This feeling could occur in a gathering of non-Muslims, but, unfortunately, this feeling sometimes also occurs when one is with his fellow Muslims.
A person sees his brothers and sisters doing acts that are contrary to Islam, or taking part in innovations that sometimes even border on kufr (apostasy), yet he feels that he does not have enough power or courage to stop them in these acts. Some brothers and sisters, especially if they do not have enough taqwa or Islamic knowledge, sometimes buckle under the pressure of their peers and join in these acts, knowing that this is not what Allah wants them to do. However, feeling helpless, since it seems that they are alone in their ideas and without any support to help them do what is right, they succumb to such pressures.
These brothers and sisters, may Allah have mercy on them, should take consolation in the verses of the Qur’an and the many statements of the Prophet (saws) describing this very situation of strangeness that they feel....

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**Al-Mu'minah** · **Sparkles from the Pearls Of knowledge By Ibn Qayyim -** 01-14-2007

Sparkles from the Pearls Of knowledge
Taken from
‘Miftah dar as-Sa’ada’
(Key to the land of happiness)
By
Ibn Qayyim al-Jawziyyah

Translated by
Abbas Abu Yahya

Knowledge & Ignorance are not Equal

Regarding the excellence of knowledge and the people of knowledge, Allaah – Subhana wa Ta'aala – negated equality between the people of knowledge and other than them.

Just like He negated equality between, the companions of Paradise and the companions of the Hell-fire.

Allaah Ta'aala said: << Say: "Are those who know equal to those who know not?" >> [ Zumar :9 ]

He also said: << Not equal are the dwellers of the Fire and the dwellers of the Paradise >> [ Hashr :20 ]

This indicates the elevated excellence of the people of knowledge and their distinguished nobility.

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Wisdom is knowledge

Allaah Ta'aala testifies for the one who, has been given knowledge, that He has given him lots of good.

Allaah Ta'aala said: << He grants Hikmah to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good>> [ Baqarah :269 ]

Ibn Qootayba and the majority of the scholars said : Wisdom is to be on the truth and to act upon it, and that is beneficial knowledge and good actions.

Vol 1/26/227

Knowledge is the Greatest Blessing

Allaah Ta'aala has given numerous blessings to His Messenger, and has given him excellence. Allaah Ta'aala has made the greatest blessing that He gave to him the Book and Hikmah(wisdom).

Allaah taught him that which he did not know.

Allaah Ta'aala said : << Allaah has sent down to you the Book and Al-Hikmah and taught you that which you did not know. And Ever Great is the Grace of Allaah unto you >> [Nisa: 113]

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The Blessing of knowledge obligates thankfulness to Allaah

Allaah Ta'aala reminded His believing slaves with this blessing, and He commanded them to be thankful for it, and that they should remember Him, for the blessings He bestowed to them.

Allaah Ta'aala said: << Similarly, We have sent among you a Messenger of your own, reciting to you Our Verses and sanctifying you, and teaching you the Book and the Hikmah and teaching you that which you did not used to know. Therefore remember Me, I will remember you, and be grateful to Me and never be ungrateful to Me. >> [ Baqarah : 151-152 ]
Vol 1 / 28 / 227

Knowledge is Goodness in this World

Al-Hasan said regarding "the saying of Allaah Ta'aala << "Our Lord! Give us in this world that which is good!" >> [ Baqarah: 201]

It is knowledge and worship.

And regard Allaah's saying << and in the Hereafter that which is good >> [ Baqarah : 201 ]

It is Paradise."

This is from the best explanations of this Ayaah indeed the greatest of the goodness of this world, is beneficial knowledge and good actions.

Vol 1/102/397

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

masterfir786 · **Re: *!* The Jewels of Ibn al-Qayyim *!* -** 01-14-2007

hi,
Excellent post

hidaayah · 10:42 AM

`Uboodiyyah is a comprehensive term that asserts the meaning of the Aayah:

You Alone do we worship and You Alone do we seek for Help. (Qur'aan 1:5)

It comprises the slavery of the heart, tongue and limbs to Allaah ta`aala. The slavery of the heart includes both the Qawl (saying of the heart) and `Amaal (actions of the heart). The Qawl of the heart is the belief (I`tiqaad) in what Allaah has informed about His Self, His Names and Attributes, His Actions, His Angels, and that which He revealed in His Book and sent upon the tongue of His Messenger Muhammad sallallahu `alayhi wa sallam.
The `Amaal of the heart include love for Allaah, reliance upon Him, turning to Him in repentance, fearing Him, having hope in Him, devoting the Deen sincerely to Him, having patience in what He orders and forbids, having patience with His decrees and being pleased with them, having allegiance for His pleasure, having humility for Him and humbling oneself in front of Him, and becoming tranquil with Him.
The Qawl (saying) of the tongue is to convey what Allah has revealed (in the Qur'aan and authentic Sunnah) regarding Himself, His Names and Attributes, His Actions, His Commands, His Prohibitions, and all that is related to this Deen), to call to it, defend it, to expose the false innovations which oppose it, and to establish its remembrance and to convey what it orders.
The `Amaal (actions) of the limbs include the Salaat (prayers), Jihaad, attending the Jumu`ah prayers and the rest of the Jamaa`aat (congregational prayers), assisting those who are unable, and acting with goodness and kindness to creation, and other such acts.
This comprehensive meaning of the `Uboodiyyah pertains to its specific`Uboodiyyah are the believersDeen of Allaah ta`aala. type. The people who fall under this type of who obey, love, and sincerely follow the
The second type of `Uboodiyyah is the general one in which all creatures in the heavens and in the earth are subdued to Allaah's sovereign Authority and Power; everything is subservient to His Will, and Authority; nothing occurs or ceases to occur except by His leave; His is the Kingdom and He disposes the affairs as He pleases. This type of `Uboodiyyah is known as the `Uboodiyyah of Qahr (Subduing) and Mulk (Sovereignty, Kingship, Possession, Mastership, etc.).
So, the part of the Aayah signifying "You do we worship" asserts the adherence to the four principles of `Uboodiyyah:
The sayings of the heart

The actions of the heart,

The sayings of the tongue, and

The actions of the limbs.

The other part, "You Alone do we seek for Help," stresses the fact that the believer must ask Allaah alone to help him establish the `Uboodiyyah and succeed in executing all what it requires.

hidaayah · **Re: -From the works of Imam Ibn al Qayyim- -** 01-15-2007

Three Conditions to Acquire Excellent Manners

This is one example of the excellent manners with which Allah (ta`aala) has equipped his Messenger (sallallaahu `alayhi wa sallam). He described him as,
"Verily, You [Muhammad] are on an exalted standard on character." [68:4]
`Aa'ishah, radhiallaahu `anhu, described him as, "His character was just [a reflection of] the Qur'aan." [Muslim, Aboo Daawood, Ahmad]
Such excellent character cannot be attained without three conditions:

1. The foundation must be good. Inf one has a rough and dry nature, it will be hard for him to submit to this [excellence of character] through knowledge, will, or practice. On the other hand, a mild and smooth nature will be ready and willing to receive the plowing and the seeds [to prepare it for character excellence].

2. The soul must be strong and capable of conquering calls of laziness, transgression, and desire. Those matters contradict perfection, and souls which cannot defeat them will always be defeated and conquered.

3. [One must possess] a discerning knowledge of the truth of matters, enabling one to put them in the rightful position, and to distinguish between flash and cancer - between glass and jewels.

If these three qualities are present in a man, and Allah's facilitation helps him, then he will be among those whom the best (husnaa) has been decreed and for whom Allah's care has been secured.

Faizah · **Re: -From the works of Imam Ibn al Qayyim- -** 01-15-2007

Wow jazakAllah khayr to everyone who has contributed. I haven't read everything yet, but what i've read so far is just beautiful.

May Allah have mercy on him.

tresbien · **Ibn al-Qayyim (rh) said: Ways that bring about Love -** 01-15-2007

Ibn al-Qayyim (rh) said: Ways that bring about Love

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Ibn al-Qayyim (rh) said:

"Chapter: Ways that bring about Love (of Allaah) and necessitate it, and they are ten in number:

One: Recitation of the Qur'aan with reflection and understanding of its meanings and what is intended by it, such as reflecting over a book which a person has memorised and he expounds it so that he may understand what its author intends from him.

Two: Getting closer to Allaah with the supererogatory (nawaafil) acts of worship, after the obligatory ones, for they will take him to another level of love that comes after love.

Three: Constant remembrance in every circumstance by the tongue, the heart, actions and (one's) condition[1], so a persons share of love is in accordance with his share of this remembrance.

Four: Preferring His love over your own when the desires overcome you and climbing to reach His love, even if the ascent is difficult.

Fifth: The heart's comprehension of His Names and Attributes, witnessing them and having knowledge of them, to immerse himself in the garden of this knowledge and its fundamental pillars[2]. Whoever knows Allaah by His Names, Attributes and Actions, will, no doubt, love Him. For this reason the Mu'attilah (deniers of His Attributes), Fir'awniyyah and Jahmiyyah are like highway robbers to the hearts, (they come in between it and) between reaching the beloved (i.e. Allaah).[3]

Six: Witnessing His generosity, His benevolence, His favours and blessings, both hidden and open, for these things call to His love.

Seven: And this is the most amazing of them all, the hearts total defeat and humility in front of Allaah, the Most-High, and there are no other words and considerations which give expression to this meaning.

Eight: Being alone at the Time of the Descent of Allaah[4] for having private conversations with Him, reciting His Words, investigating the heart, displaying the manners of servitude whilst in front of Him and then to seal all of that with seeking forgiveness and repentance.

Nine: Sitting with the truthful lovers (of Allaah) and gathering the good fruits (arising) from their speech, just like one picks out the best of fruits, and that you do not speak except when the benefit of the speech prevails and when you know that there is a betterment for you and benefit for others in it.

Ten: Keeping distant from everything that comes between the heart and between Allaah - the Mighty and Majestic.

So from these ten ways, the lovers will reach the (various) levels of love and will enter upon the Beloved. And the chief and fundamental principle behind all of this is comprised of two matters: Preparing the soul for this matter and opening the eye of keen insight/sure knowledge."

NOTES

[1] All of that being based upon what conforms to and is restricted by the Messenger's Sunnah and not upon what the astray Soofees invent and innovate of misguidances and corrupt practices, from their own intellects, satanic whisperings and innovatory ejaculations of the mind and soul.

Ibn al-Qayyim said: He (Shaikhul Islam) said: "And as for what many of the people of imaginations and foolishness say: 'Haddathanee qalbee an Rabbee' (My heart informed me of my Lord) then it is correct that his heart informed him. However from whom? His Shaytaan or from His Lord? When he says: 'My heart informed me about my Lord', he is ascribing this informing to someone about whom he does not know whether such a one actually informed him or not. And this is a lie. He said (Shaikhul-Islam): And the muhaddath of this Ummah [(i.e. Umar ibn Al-Khattab) in reference to the hadeeth in Bukhaaree: "Indeed in the nations before you there were muhaddathoon (people who were inspired) and if there was one in this Ummah it would be Umar Ibn al-Khattab"] never used to say this and this saying ('My heart informed me of my Lord') was never uttered by him on a single day. Allaah protected him from saying that. In fact his scribe wrote one day: This is what Allaah showed to the Ameer ul-Mumineen, Umar ibn al-Khattab. So he (Umar said: 'No. Erase it and write: This is what Umar ibn al-Khattab saw. If it is correct it is from Allaah and if it is wrong then it is from Umar and Allaah and His Messenger are free from it.' And he said: 'I speak about it with my opinion. If it is correct it is from Allaah and if it is wrong it is from me and Shaytaan.' So this the saying of al-Muhaddath (i.e. Umar) who has the testification of the Messenger (sas) and you will see the Ittihaadi (believing in the Divine Union with Allaah) and the Hulooli (believing in the inclusion of Allaah in His creation or parts of His creation) and the licentious unrestrained strayer giving rise to forgery saying: 'My heart has informed me about My Lord.'

So look at these two sayings (that of Umar and that of those claiming to receive knowledge of Allaah direct, from their hearts) and these two grades, those who say both these sayings (i.e. Umar and those making this claim) and these two states (that of Umar and of those besides him) and give every owner of a right his due right and do not make the counterfeit/imposter and the sincere the one and the same thing." Madaarij us-Saalikeen (1/64)

[2] Imaam at-Tirmidhee (d. 279H) said: "It has been stated by more than one person from the People of Knowledge about such ahaadeeth, that there is no tashbeeh (resemblance) to the Attributes of Allaah, and our Lord - the Blessed and Most High - descends to the lowest heaven every night. So they say: "Affirm these narrations, have eemaan (faith) in them, do not deny them, nor ask how." The likes of this has been related from Maalik ibn Anas, Sufyaan ath-Thawree, Ibn Uyainah and Abdullaah ibn al-Mubaarak, who all said about such ahaadeeth: "Leave them as they are, without asking how." Such is the saying of the People of Knowledge from the Ahl us-Sunnah wal-Jamaa'ah. However, the Jahmiyyah oppose these narrations and say: This is tashbeeh! However, Allaah the Most High, has mentioned in various places in His Book, the Attribute of al-Yad (Hand), as-Sama' (Hearing), and al-Basr (Seeing) - but the Jahmiyyah make ta'weel of these aayaat, explaining them in a way, other than how they are explained by the People of Knowledge. They say: Indeed, Allaah did not create Aadam with His own Hand - they say that Hand means the Power of Allaah." Sunan at-Tirmidhee (3/24)

[3] Al-Haafidh Taqi ud-Deen Abu Muhammad Abdul-Ghaniyy al-Maqdisee (d. 600H) - may Allaah have mercy upon him - said: "And know - may Allaah have mercy upon you - that Islaam and its people are attacked and destroyed by three groupings: 1) A group who reject the hadeeth pertaining to the Attributes of Allaah and who reject their narrators. They are more harmful to Islaam and its adherents than the Disbelievers 2) A group who speak with the authenticity of these hadeeth and accept them, but they perform Ta'weel (figurative interpolation) of them. They are mightier in their harm than the first group 3) And the third group, those who avoid the above two sayings, and begin - as they claim - to purify Allaah from all imperfections (tanzeeh) - but in fact they are liars, and this leads them to the very same above two sayings. So they are more harmful than the first two groups." Aqeedatul-Haafidh Abdul-Ghaniyy (p.113)

[4] Fudail bin Iyaad (d. 187H) said: "When you hear the Jahmee say, 'I disbelieve in a Lord that Descends'- say - 'I believe in a Lord that does what He wills'" Sharh Usool ul-I'tiqaad (no. 775).

Yahya bin Ma'een (d. 233H) said: "When you hear the Jahmee say, 'I disbelieve in a Lord that Descends', then say, 'I believe in a Lord that does what he desires.'" Sharh Usool ul-I'tiqaad (no. 776).

Imaam Ahmad (d. 241H) said: "He descends as He wills, according to His Knowledge and Power and Greatness. He encompasses everything with His Knowledge.'" Sharh Usool ul-I'tiqaad (no. 777).

Abul Hasan al-Ash'aree (d. 324H) said, "And we believe in all the narrations that the People of Narration have considered to be authentic concerning the Descent to the Lowest Heaven and that "The Lord, Mighty and Majestic, says: Is there one asking, is there one seeking forgiveness", and the totality of what they quote and consider to be established, in opposition to the people of deviancy and misguidance." Al-Ibaanah (p. 60)

hidaayah · **Re: -From the works of Imam Ibn al Qayyim- -** 01-15-2007

“The slave is not afflicted with a punishment greater in severity then the hardening of the heart and being distant from Allah. For the Fire was created to melt the hardened heart. The most distant heart from Allah is the heart which is hardened. If the heart becomes hardened, the eye becomes dry.

If four matters are exceeded in quantity, beyond what is necessary, the heart shall become hardened:

Food, sleep, speech and sexual intercourse. A body afflicted by disease does not derive nourishment from food or water, similarly a heart diseased by desire does not benefit from admonishment and exhortation.

Whosoever desires to purify his heart, then let him prefer Allah to his desires.

The heart which is clinging to its desires is veiled from Allah, commensurate to the degree that it is attached to them, the hearts are the vessels of Allah upon his earth, hence the most beloved of them to him, are the ones most compassionate, pure and resistant to deviation.

They (the transgressors) preoccupied their hearts [in the pursuance] of the Dunya, would that they preoccupied them with Allah and the hereafter, then surely they would have reflected upon the intended meaning of his poignant words and verses. Their hearts would have returned to their masters with wisdom, marvelously curious and [in possession] of the rarest of precious gems.

If the heart is nourished with remembrance, its thirst quenched with contemplation and cleansed from corruption, it shall witness remarkable and wondrous matters, inspiring wisdom.

Not every individual who is endowed with knowledge and wisdom, and assumes its character is form amongst its people. Rather the people of knowledge and wisdom are those who infused life into their hearts by slaying their desires. As for the one who slays his heart and vitalized his desires, then knowledge and wisdom is naked upon his tongue.

The destruction of the heart occurs by security [in this Dunya] and negligence, its fortification occurs by fear and remembrance. If the heart renounces the pleasures of the Dunya, it settles upon the [pursuance of] pleasures of the Hereafter, and amongst those who call towards it.

Should the heart become content with the pleasures of the Dunya, those pleasures [of the hereafter] cease [to continue].

Yearning for Allah and his meeting is like the gentle breeze blowing upon the heart, extinguishing the blaze of the Dunya. Whosoever caused his heart to settle with his Lord shall be in a state, clam and tranquil, and whosoever sent it amongst the people shall be disturbed and excessively perturbed.

For the love of Allah shall not enter a heart, which contains the love of this world, except as a camel, which passes through the eye of a needle.

Hence, the most beloved servant before Allah is the one whom He places in His servitude, whom He selects for His love, whom He causes to purify his worship for Him, dedicates his objectives for Him, his tongue for His remembrance, and his limbs for His service.

The heart becomes sick, as the body becomes sick, and its remedy is al-Tawbah and protection [from transgression].

It becomes rusty as a mirror becomes rusty, and its clarity is obtained by remembrance. It becomes naked as the body becomes naked, and its beautification is at-Taqwa. It becomes hungry and thirsty as the body becomes hungry and thirst, and its food and drink are knowledge, love, dependence, repentance and servitude.”

[Ibn al Qayyim al Jawziyyah’s al Fawaaid (p111-112)]

Faizah · **Re: -From the works of Imam Ibn al Qayyim- -** 01-15-2007

Are you guys writing this out from a book, or do you have a website where you get it from?

Umm Safiya · **Re: -From the works of Imam Ibn al Qayyim- -** 01-15-2007

Masha Allâh.. Bârak Allâhu fîkum..

hidaayah · **Re: -From the works of Imam Ibn al Qayyim- -** 01-16-2007

Ibn Al-Qayyim described Allah's Greatness, saying,

He governs the affairs of the various kingdoms and He commands and forbids, creates, sustains, gives death, gives life, gives power, strips power (to and from whom He wills) and alternates the night and day. He gives varying fortunes to people and alternates governments (and states), destroying some and bringing some into existence. His Command and Power are dominant in the heavens and their zones, the earth and all that which is on and in it, in the seas and in the air. His Knowledge has encompassed everything and He counted everything. He hears all types of voices and they do not confuse Him. Rather, He hears each voice in its distinct language and need, and no voice will make Him busy from fulfilling the need of another, and no need will ever escape His Perfect Knowledge (and His Power to deliver). He does not become bored because of the many needs of those who need. His Sight encompasses all that which there is. He sees the movement of a black ant on a barren rock during a dark night. To Him, the Unseen is uncovered end the secret is secret no more, "Whosoever is in the heavens and on Earth begs of Him (its needs from Him). Every day He has a matter to bring Forth (such as giving honor to some, disgrace to some, life to (some, death to some, etc.)." [55:29] He forgives an evil deed, makes depression vanish and brings reprieve from disasters, relief for whoever needs it, wealth for the poor, guidance for the misguided, light for the lost, help for he who is desperate, fullness for the hungry, cover for the barely clothed, cure for the ill and ease for he who suffers. He accepts he who repents, gives reward for he who does good, gives aid for he who was dealt with injustice, destroys an arrogant person, covers mistakes, gives safety after fear end elevates some people and humiliates others. If those who inhabit His heavens and His earth and all those whom He created, whether mankind or the Jinns, had hearts similar to the most pious heart, His Kingdom will not increase. If all His creation, whether mankind or the Jinns, had hearts similar to the heart of the most wicked heart, this will not decrease from His Kingdom. Also, if all those who inhabit His heavens and His earth, all mankind and all the Jinns, the dead and the living, stand up on one strip of land and each asks Him for his need, and He then fulfils their needs, this will not decrease from what He has a bit. He is the First, nothing is before Him, the Last, nothing is after Him, the Most High, nothing is above Him, and the Most Near, nothing is nearer than Him. He, Exalted and Ever High as He is, is the Best Whom one can and should remember, the only One Who deserves to be worshiped and thanked, the Kindest of all those who own and the Most generous of all those who are asked to give. He is the King Who has no partner, the One Who has no competitor, the Samad (Self-Sufficient) Who has no offspring, and the Ever High, none like unto Him. Everything perishes save His Face and every kingship is bound to perish except His. He will only be obeyed by His Leave, and His Knowledge uncovers all disobedience to Him. When He is obeyed, He thanks for it, and when He is disobeyed, He grants forgiveness (for those who truly repent to Him). Every punishment from Him is just and every bounty is a grace. He is the Closest Witness and the Nearest One with His Perfect Care. He controls the forelocks of everything and has the full records of all deeds end the books of all ages. The hearts are unmasked to Him and the secret is unveiled. His giving and punishing is merely a Command, "Verily, His Command, when He intends a thing, is only that He says to it, ‘Be, and it is!’" [36:82].

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- Qatada - Ummah Under 1 Banner Status: Offline Posts: 10,234 Reputation: 39615 Rep Power: 78 Join Date: May 2005 Location: ...travelling to the hereafter.. Gender: Way of Life: Muslim	Re: -From the works of Imam Ibn al Qayyim- - 01-13-2007 Ibn al Qayyim said in Zaad al Ma'aad: "As for the weeping of the Prophet (saw) it was in the same degree as his laughter. He wouldn't sob loudly and raise his voice, just like his laughter wasn't loud. However his eyes would fill up with tears, until they flowed out, and you would hear the sound like that of a whistling kettle coming from his chest. He would weep out of mercy for the dead, out of fear and compassion for his ummah, out of deep fear of Allah, upon listening to the Qur'an. And it was a weeping of longing, love and exaltation, accompanied by fear and khashyah".

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hidaayah 313'z Status: Offline Posts: 2,771 Reputation: 5729 Rep Power: 25 Join Date: Nov 2005 Gender: Way of Life: Muslim	-Achieving High Aims - 01-14-2007 Achieving high aims depends upon having a firm intention and a strong will. Whoever loses them will never attain one’s goals, because when one’s intention is firm, it adheres to the plan, and if one’s will is strong, the servant will walk along the right way that leads to that aim. Having a strong will opens the way and a resolute intention focuses one on the aim. If one’s aim coincides with the way that reaches to it, one will be successful. If one’s intention is weak, one will not have a high aim. If one’s will is not strong, it will (also) not lead one to the aim. The whole matter depends upon the will and the intention of the servant, and they will never be achieved without the following: *First, neglecting innovations which people make. Second, abandoning worldly benefits and vain pleasures, which hinder one from one’s way and aim. Third, purification of one’s heart from any vain desires that will distract one’s intention. [al-fawaid]* Last edited by hidaayah; 01-15-2007 at 10:40 AM.

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hidaayah 313'z Status: Offline Posts: 2,771 Reputation: 5729 Rep Power: 25 Join Date: Nov 2005 Gender: Way of Life: Muslim	Re: -From the works of Imam Ibn al Qayyim- - 01-14-2007 "Islam began as something strange, and it shall return to being something strange, so give glad tidings to the strangers." The Meaning of "Strangeness" Many times in many situations the people that follow the religion of Allah feel a sense of not belonging, of being out of place, of not fitting in, and, in other words, of being strange. This feeling could occur in a gathering of non-Muslims, but, unfortunately, this feeling sometimes also occurs when one is with his fellow Muslims. A person sees his brothers and sisters doing acts that are contrary to Islam, or taking part in innovations that sometimes even border on kufr (apostasy), yet he feels that he does not have enough power or courage to stop them in these acts. Some brothers and sisters, especially if they do not have enough taqwa or Islamic knowledge, sometimes buckle under the pressure of their peers and join in these acts, knowing that this is not what Allah wants them to do. However, feeling helpless, since it seems that they are alone in their ideas and without any support to help them do what is right, they succumb to such pressures. These brothers and sisters, may Allah have mercy on them, should take consolation in the verses of the Qur’an and the many statements of the Prophet (saws) describing this very situation of strangeness that they feel.... continue here Last edited by hidaayah; 01-15-2007 at 10:40 AM.

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Al-Mu'minah Super Moderator Status: Offline Posts: 5,175 Reputation: 22050 Rep Power: 54 Join Date: Jan 2005 Gender: Way of Life: Muslim	Sparkles from the Pearls Of knowledge By Ibn Qayyim - 01-14-2007 Sparkles from the Pearls Of knowledge Taken from ‘Miftah dar as-Sa’ada’ (Key to the land of happiness) By Ibn Qayyim al-Jawziyyah Translated by Abbas Abu Yahya Knowledge & Ignorance are not Equal Regarding the excellence of knowledge and the people of knowledge, Allaah – Subhana wa Ta'aala – negated equality between the people of knowledge and other than them. Just like He negated equality between, the companions of Paradise and the companions of the Hell-fire. Allaah Ta'aala said: << Say: "Are those who know equal to those who know not?" >> [ Zumar :9 ] He also said: << Not equal are the dwellers of the Fire and the dwellers of the Paradise >> [ Hashr :20 ] This indicates the elevated excellence of the people of knowledge and their distinguished nobility. Vol 1 /11/221 Wisdom is knowledge Allaah Ta'aala testifies for the one who, has been given knowledge, that He has given him lots of good. Allaah Ta'aala said: << He grants Hikmah to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good>> [ Baqarah :269 ] Ibn Qootayba and the majority of the scholars said : Wisdom is to be on the truth and to act upon it, and that is beneficial knowledge and good actions. Vol 1/26/227 Knowledge is the Greatest Blessing Allaah Ta'aala has given numerous blessings to His Messenger, and has given him excellence. Allaah Ta'aala has made the greatest blessing that He gave to him the Book and Hikmah(wisdom). Allaah taught him that which he did not know. Allaah Ta'aala said : << Allaah has sent down to you the Book and Al-Hikmah and taught you that which you did not know. And Ever Great is the Grace of Allaah unto you >> [Nisa: 113] Vol 1 / 27 / 227 The Blessing of knowledge obligates thankfulness to Allaah Allaah Ta'aala reminded His believing slaves with this blessing, and He commanded them to be thankful for it, and that they should remember Him, for the blessings He bestowed to them. Allaah Ta'aala said: << Similarly, We have sent among you a Messenger of your own, reciting to you Our Verses and sanctifying you, and teaching you the Book and the Hikmah and teaching you that which you did not used to know. Therefore remember Me, I will remember you, and be grateful to Me and never be ungrateful to Me. >> [ Baqarah : 151-152 ] Vol 1 / 28 / 227 Knowledge is Goodness in this World Al-Hasan said regarding "the saying of Allaah Ta'aala << "Our Lord! Give us in this world that which is good!" >> [ Baqarah: 201] It is knowledge and worship. And regard Allaah's saying << and in the Hereafter that which is good >> [ Baqarah : 201 ] It is Paradise." This is from the best explanations of this Ayaah indeed the greatest of the goodness of this world, is beneficial knowledge and good actions. Vol 1/102/397 All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

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masterfir786 Limited Member Status: Offline Posts: 5 Reputation: 5 Rep Power: 0 Join Date: Jan 2007 Gender: Way of Life: Muslim	*Re: !* The Jewels of Ibn al-Qayyim ! -** 01-14-2007 hi, Excellent post

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hidaayah 313'z Status: Offline Posts: 2,771 Reputation: 5729 Rep Power: 25 Join Date: Nov 2005 Gender: Way of Life: Muslim	Re: -From the works of Imam Ibn al Qayyim- - 01-15-2007 `Uboodiyyah is a comprehensive term that asserts the meaning of the Aayah: You Alone do we worship and You Alone do we seek for Help. (Qur'aan 1:5) It comprises the slavery of the heart, tongue and limbs to Allaah ta`aala. The slavery of the heart includes both the Qawl (saying of the heart) and `Amaal (actions of the heart). The Qawl of the heart is the belief (I`tiqaad) in what Allaah has informed about His Self, His Names and Attributes, His Actions, His Angels, and that which He revealed in His Book and sent upon the tongue of His Messenger Muhammad sallallahu `alayhi wa sallam. The `Amaal of the heart include love for Allaah, reliance upon Him, turning to Him in repentance, fearing Him, having hope in Him, devoting the Deen sincerely to Him, having patience in what He orders and forbids, having patience with His decrees and being pleased with them, having allegiance for His pleasure, having humility for Him and humbling oneself in front of Him, and becoming tranquil with Him. The Qawl (saying) of the tongue is to convey what Allah has revealed (in the Qur'aan and authentic Sunnah) regarding Himself, His Names and Attributes, His Actions, His Commands, His Prohibitions, and all that is related to this Deen), to call to it, defend it, to expose the false innovations which oppose it, and to establish its remembrance and to convey what it orders. The `Amaal (actions) of the limbs include the Salaat (prayers), Jihaad, attending the Jumu`ah prayers and the rest of the Jamaa`aat (congregational prayers), assisting those who are unable, and acting with goodness and kindness to creation, and other such acts. This comprehensive meaning of the `Uboodiyyah pertains to its specific`Uboodiyyah are the believersDeen of Allaah ta`aala. type. The people who fall under this type of who obey, love, and sincerely follow the The second type of `Uboodiyyah is the general one in which all creatures in the heavens and in the earth are subdued to Allaah's sovereign Authority and Power; everything is subservient to His Will, and Authority; nothing occurs or ceases to occur except by His leave; His is the Kingdom and He disposes the affairs as He pleases. This type of `Uboodiyyah is known as the `Uboodiyyah of *Qahr* (Subduing) and *Mulk* (Sovereignty, Kingship, Possession, Mastership, etc.). So, the part of the Aayah signifying "You do we worship" asserts the adherence to the four principles of `Uboodiyyah: The sayings of the heart The actions of the heart, The sayings of the tongue, and The actions of the limbs. The other part, "You Alone do we seek for Help," stresses the fact that the believer must ask Allaah alone to help him establish the `Uboodiyyah and succeed in executing all what it requires. Last edited by hidaayah; 01-15-2007 at 10:42 AM.

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hidaayah 313'z Status: Offline Posts: 2,771 Reputation: 5729 Rep Power: 25 Join Date: Nov 2005 Gender: Way of Life: Muslim	Re: -From the works of Imam Ibn al Qayyim- - 01-15-2007 Three Conditions to Acquire Excellent Manners This is one example of the excellent manners with which Allah (ta`aala) has equipped his Messenger (sallallaahu `alayhi wa sallam). He described him as, "Verily, You [Muhammad] are on an exalted standard on character." [68:4] `Aa'ishah, radhiallaahu `anhu, described him as, "His character was just [a reflection of] the Qur'aan." [Muslim, Aboo Daawood, Ahmad] Such excellent character cannot be attained without three conditions: 1. The foundation must be good. Inf one has a rough and dry nature, it will be hard for him to submit to this [excellence of character] through knowledge, will, or practice. On the other hand, a mild and smooth nature will be ready and willing to receive the plowing and the seeds [to prepare it for character excellence]. 2. The soul must be strong and capable of conquering calls of laziness, transgression, and desire. Those matters contradict perfection, and souls which cannot defeat them will always be defeated and conquered. 3. [One must possess] a discerning knowledge of the truth of matters, enabling one to put them in the rightful position, and to distinguish between flash and cancer - between glass and jewels. If these three qualities are present in a man, and Allah's facilitation helps him, then he will be among those whom the best (husnaa) has been decreed and for whom Allah's care has been secured.

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Faizah Min Ahlil Hadeeth Status: Offline Posts: 7,280 Reputation: 27842 Rep Power: 59 Join Date: Jul 2005 Location: ~ Daar as-Sa'aadah ~ Gender: Way of Life: Muslim	Re: -From the works of Imam Ibn al Qayyim- - 01-15-2007 Wow jazakAllah khayr to everyone who has contributed. I haven't read everything yet, but what i've read so far is just beautiful. May Allah have mercy on him. __________________

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tresbien LI Senior Member Status: Offline Posts: 196 Reputation: 482 Rep Power: 10 Join Date: Dec 2006 Way of Life: Undisclosed	Ibn al-Qayyim (rh) said: Ways that bring about Love - 01-15-2007 Ibn al-Qayyim (rh) said: Ways that bring about Love -------------------------------------------------------------------------------- Ibn al-Qayyim (rh) said: "Chapter: Ways that bring about Love (of Allaah) and necessitate it, and they are ten in number: One: Recitation of the Qur'aan with reflection and understanding of its meanings and what is intended by it, such as reflecting over a book which a person has memorised and he expounds it so that he may understand what its author intends from him. Two: Getting closer to Allaah with the supererogatory (nawaafil) acts of worship, after the obligatory ones, for they will take him to another level of love that comes after love. Three: Constant remembrance in every circumstance by the tongue, the heart, actions and (one's) condition[1], so a persons share of love is in accordance with his share of this remembrance. Four: Preferring His love over your own when the desires overcome you and climbing to reach His love, even if the ascent is difficult. Fifth: The heart's comprehension of His Names and Attributes, witnessing them and having knowledge of them, to immerse himself in the garden of this knowledge and its fundamental pillars[2]. Whoever knows Allaah by His Names, Attributes and Actions, will, no doubt, love Him. For this reason the Mu'attilah (deniers of His Attributes), Fir'awniyyah and Jahmiyyah are like highway robbers to the hearts, (they come in between it and) between reaching the beloved (i.e. Allaah).[3] Six: Witnessing His generosity, His benevolence, His favours and blessings, both hidden and open, for these things call to His love. Seven: And this is the most amazing of them all, the hearts total defeat and humility in front of Allaah, the Most-High, and there are no other words and considerations which give expression to this meaning. Eight: Being alone at the Time of the Descent of Allaah[4] for having private conversations with Him, reciting His Words, investigating the heart, displaying the manners of servitude whilst in front of Him and then to seal all of that with seeking forgiveness and repentance. Nine: Sitting with the truthful lovers (of Allaah) and gathering the good fruits (arising) from their speech, just like one picks out the best of fruits, and that you do not speak except when the benefit of the speech prevails and when you know that there is a betterment for you and benefit for others in it. Ten: Keeping distant from everything that comes between the heart and between Allaah - the Mighty and Majestic. So from these ten ways, the lovers will reach the (various) levels of love and will enter upon the Beloved. And the chief and fundamental principle behind all of this is comprised of two matters: Preparing the soul for this matter and opening the eye of keen insight/sure knowledge." NOTES [1] All of that being based upon what conforms to and is restricted by the Messenger's Sunnah and not upon what the astray Soofees invent and innovate of misguidances and corrupt practices, from their own intellects, satanic whisperings and innovatory ejaculations of the mind and soul. Ibn al-Qayyim said: He (Shaikhul Islam) said: "And as for what many of the people of imaginations and foolishness say: 'Haddathanee qalbee an Rabbee' (My heart informed me of my Lord) then it is correct that his heart informed him. However from whom? His Shaytaan or from His Lord? When he says: 'My heart informed me about my Lord', he is ascribing this informing to someone about whom he does not know whether such a one actually informed him or not. And this is a lie. He said (Shaikhul-Islam): And the muhaddath of this Ummah [(i.e. Umar ibn Al-Khattab) in reference to the hadeeth in Bukhaaree: "Indeed in the nations before you there were muhaddathoon (people who were inspired) and if there was one in this Ummah it would be Umar Ibn al-Khattab"] never used to say this and this saying ('My heart informed me of my Lord') was never uttered by him on a single day. Allaah protected him from saying that. In fact his scribe wrote one day: This is what Allaah showed to the Ameer ul-Mumineen, Umar ibn al-Khattab. So he (Umar said: 'No. Erase it and write: This is what Umar ibn al-Khattab saw. If it is correct it is from Allaah and if it is wrong then it is from Umar and Allaah and His Messenger are free from it.' And he said: 'I speak about it with my opinion. If it is correct it is from Allaah and if it is wrong it is from me and Shaytaan.' So this the saying of al-Muhaddath (i.e. Umar) who has the testification of the Messenger (sas) and you will see the Ittihaadi (believing in the Divine Union with Allaah) and the Hulooli (believing in the inclusion of Allaah in His creation or parts of His creation) and the licentious unrestrained strayer giving rise to forgery saying: 'My heart has informed me about My Lord.' So look at these two sayings (that of Umar and that of those claiming to receive knowledge of Allaah direct, from their hearts) and these two grades, those who say both these sayings (i.e. Umar and those making this claim) and these two states (that of Umar and of those besides him) and give every owner of a right his due right and do not make the counterfeit/imposter and the sincere the one and the same thing." Madaarij us-Saalikeen (1/64) [2] Imaam at-Tirmidhee (d. 279H) said: "It has been stated by more than one person from the People of Knowledge about such ahaadeeth, that there is no tashbeeh (resemblance) to the Attributes of Allaah, and our Lord - the Blessed and Most High - descends to the lowest heaven every night. So they say: "Affirm these narrations, have eemaan (faith) in them, do not deny them, nor ask how." The likes of this has been related from Maalik ibn Anas, Sufyaan ath-Thawree, Ibn Uyainah and Abdullaah ibn al-Mubaarak, who all said about such ahaadeeth: "Leave them as they are, without asking how." Such is the saying of the People of Knowledge from the Ahl us-Sunnah wal-Jamaa'ah. However, the Jahmiyyah oppose these narrations and say: This is tashbeeh! However, Allaah the Most High, has mentioned in various places in His Book, the Attribute of al-Yad (Hand), as-Sama' (Hearing), and al-Basr (Seeing) - but the Jahmiyyah make ta'weel of these aayaat, explaining them in a way, other than how they are explained by the People of Knowledge. They say: Indeed, Allaah did not create Aadam with His own Hand - they say that Hand means the Power of Allaah." Sunan at-Tirmidhee (3/24) [3] Al-Haafidh Taqi ud-Deen Abu Muhammad Abdul-Ghaniyy al-Maqdisee (d. 600H) - may Allaah have mercy upon him - said: "And know - may Allaah have mercy upon you - that Islaam and its people are attacked and destroyed by three groupings: 1) A group who reject the hadeeth pertaining to the Attributes of Allaah and who reject their narrators. They are more harmful to Islaam and its adherents than the Disbelievers 2) A group who speak with the authenticity of these hadeeth and accept them, but they perform Ta'weel (figurative interpolation) of them. They are mightier in their harm than the first group 3) And the third group, those who avoid the above two sayings, and begin - as they claim - to purify Allaah from all imperfections (tanzeeh) - but in fact they are liars, and this leads them to the very same above two sayings. So they are more harmful than the first two groups." Aqeedatul-Haafidh Abdul-Ghaniyy (p.113) [4] Fudail bin Iyaad (d. 187H) said: "When you hear the Jahmee say, 'I disbelieve in a Lord that Descends'- say - 'I believe in a Lord that does what He wills'" Sharh Usool ul-I'tiqaad (no. 775). Yahya bin Ma'een (d. 233H) said: "When you hear the Jahmee say, 'I disbelieve in a Lord that Descends', then say, 'I believe in a Lord that does what he desires.'" Sharh Usool ul-I'tiqaad (no. 776). Imaam Ahmad (d. 241H) said: "He descends as He wills, according to His Knowledge and Power and Greatness. He encompasses everything with His Knowledge.'" Sharh Usool ul-I'tiqaad (no. 777). Abul Hasan al-Ash'aree (d. 324H) said, "And we believe in all the narrations that the People of Narration have considered to be authentic concerning the Descent to the Lowest Heaven and that "The Lord, Mighty and Majestic, says: Is there one asking, is there one seeking forgiveness", and the totality of what they quote and consider to be established, in opposition to the people of deviancy and misguidance." Al-Ibaanah (p. 60)

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hidaayah 313'z Status: Offline Posts: 2,771 Reputation: 5729 Rep Power: 25 Join Date: Nov 2005 Gender: Way of Life: Muslim	Re: -From the works of Imam Ibn al Qayyim- - 01-15-2007 “The slave is not afflicted with a punishment greater in severity then the hardening of the heart and being distant from Allah. For the Fire was created to melt the hardened heart. The most distant heart from Allah is the heart which is hardened. If the heart becomes hardened, the eye becomes dry. If four matters are exceeded in quantity, beyond what is necessary, the heart shall become hardened: Food, sleep, speech and sexual intercourse. A body afflicted by disease does not derive nourishment from food or water, similarly a heart diseased by desire does not benefit from admonishment and exhortation. Whosoever desires to purify his heart, then let him prefer Allah to his desires. The heart which is clinging to its desires is veiled from Allah, commensurate to the degree that it is attached to them, the hearts are the vessels of Allah upon his earth, hence the most beloved of them to him, are the ones most compassionate, pure and resistant to deviation. They (the transgressors) preoccupied their hearts [in the pursuance] of the Dunya, would that they preoccupied them with Allah and the hereafter, then surely they would have reflected upon the intended meaning of his poignant words and verses. Their hearts would have returned to their masters with wisdom, marvelously curious and [in possession] of the rarest of precious gems. If the heart is nourished with remembrance, its thirst quenched with contemplation and cleansed from corruption, it shall witness remarkable and wondrous matters, inspiring wisdom. Not every individual who is endowed with knowledge and wisdom, and assumes its character is form amongst its people. Rather the people of knowledge and wisdom are those who infused life into their hearts by slaying their desires. As for the one who slays his heart and vitalized his desires, then knowledge and wisdom is naked upon his tongue. The destruction of the heart occurs by security [in this Dunya] and negligence, its fortification occurs by fear and remembrance. If the heart renounces the pleasures of the Dunya, it settles upon the [pursuance of] pleasures of the Hereafter, and amongst those who call towards it. Should the heart become content with the pleasures of the Dunya, those pleasures [of the hereafter] cease [to continue]. Yearning for Allah and his meeting is like the gentle breeze blowing upon the heart, extinguishing the blaze of the Dunya. Whosoever caused his heart to settle with his Lord shall be in a state, clam and tranquil, and whosoever sent it amongst the people shall be disturbed and excessively perturbed. For the love of Allah shall not enter a heart, which contains the love of this world, except as a camel, which passes through the eye of a needle. Hence, the most beloved servant before Allah is the one whom He places in His servitude, whom He selects for His love, whom He causes to purify his worship for Him, dedicates his objectives for Him, his tongue for His remembrance, and his limbs for His service. The heart becomes sick, as the body becomes sick, and its remedy is al-Tawbah and protection [from transgression]. It becomes rusty as a mirror becomes rusty, and its clarity is obtained by remembrance. It becomes naked as the body becomes naked, and its beautification is at-Taqwa. It becomes hungry and thirsty as the body becomes hungry and thirst, and its food and drink are knowledge, love, dependence, repentance and servitude.” [Ibn al Qayyim al Jawziyyah’s al Fawaaid (p111-112)]

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Faizah Min Ahlil Hadeeth Status: Offline Posts: 7,280 Reputation: 27842 Rep Power: 59 Join Date: Jul 2005 Location: ~ Daar as-Sa'aadah ~ Gender: Way of Life: Muslim	Re: -From the works of Imam Ibn al Qayyim- - 01-15-2007 Are you guys writing this out from a book, or do you have a website where you get it from? __________________

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Umm Safiya Amatullaah (",)\ Status: Offline Posts: 1,143 Reputation: 2408 Rep Power: 23 Join Date: Jul 2005 Location: Tahta 'Arshillâh Gender: Way of Life: Muslim	Re: -From the works of Imam Ibn al Qayyim- - 01-15-2007 Masha Allâh.. Bârak Allâhu fîkum.. __________________ .::[ Kullu nafsin dhâ-iqatul mawt ]::.

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hidaayah 313'z Status: Offline Posts: 2,771 Reputation: 5729 Rep Power: 25 Join Date: Nov 2005 Gender: Way of Life: Muslim	Re: -From the works of Imam Ibn al Qayyim- - 01-16-2007 Ibn Al-Qayyim described Allah's Greatness, saying, He governs the affairs of the various kingdoms and He commands and forbids, creates, sustains, gives death, gives life, gives power, strips power (to and from whom He wills) and alternates the night and day. He gives varying fortunes to people and alternates governments (and states), destroying some and bringing some into existence. His Command and Power are dominant in the heavens and their zones, the earth and all that which is on and in it, in the seas and in the air. His Knowledge has encompassed everything and He counted everything. He hears all types of voices and they do not confuse Him. Rather, He hears each voice in its distinct language and need, and no voice will make Him busy from fulfilling the need of another, and no need will ever escape His Perfect Knowledge (and His Power to deliver). He does not become bored because of the many needs of those who need. His Sight encompasses all that which there is. He sees the movement of a black ant on a barren rock during a dark night. To Him, the Unseen is uncovered end the secret is secret no more, "Whosoever is in the heavens and on Earth begs of Him (its needs from Him). Every day He has a matter to bring Forth (such as giving honor to some, disgrace to some, life to (some, death to some, etc.)." [55:29] He forgives an evil deed, makes depression vanish and brings reprieve from disasters, relief for whoever needs it, wealth for the poor, guidance for the misguided, light for the lost, help for he who is desperate, fullness for the hungry, cover for the barely clothed, cure for the ill and ease for he who suffers. He accepts he who repents, gives reward for he who does good, gives aid for he who was dealt with injustice, destroys an arrogant person, covers mistakes, gives safety after fear end elevates some people and humiliates others. If those who inhabit His heavens and His earth and all those whom He created, whether mankind or the Jinns, had hearts similar to the most pious heart, His Kingdom will not increase. If all His creation, whether mankind or the Jinns, had hearts similar to the heart of the most wicked heart, this will not decrease from His Kingdom. Also, if all those who inhabit His heavens and His earth, all mankind and all the Jinns, the dead and the living, stand up on one strip of land and each asks Him for his need, and He then fulfils their needs, this will not decrease from what He has a bit. He is the First, nothing is before Him, the Last, nothing is after Him, the Most High, nothing is above Him, and the Most Near, nothing is nearer than Him. He, Exalted and Ever High as He is, is the Best Whom one can and should remember, the only One Who deserves to be worshiped and thanked, the Kindest of all those who own and the Most generous of all those who are asked to give. He is the King Who has no partner, the One Who has no competitor, the Samad (Self-Sufficient) Who has no offspring, and the Ever High, none like unto Him. Everything perishes save His Face and every kingship is bound to perish except His. He will only be obeyed by His Leave, and His Knowledge uncovers all disobedience to Him. When He is obeyed, He thanks for it, and when He is disobeyed, He grants forgiveness (for those who truly repent to Him). Every punishment from Him is just and every bounty is a grace. He is the Closest Witness and the Nearest One with His Perfect Care. He controls the forelocks of everything and has the full records of all deeds end the books of all ages. The hearts are unmasked to Him and the secret is unveiled. His giving and punishing is merely a Command, "Verily, His Command, when He intends a thing, is only that He says to it, ‘Be, and it is!’" [36:82]. __________________ وإذا لم يكن منَ الموتِ بُدُّ فمِنَ العَجزِ أنْ تَكُونَ جَبَانا If death is something inescapable, then it is from weakness to be a coward-! Lahoo main bhegay dareeda Anchal Qasam hai tum ko bhula na daina...

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hidaayah 313'z Status: Offline Posts: 2,771 Reputation: 5729 Rep Power: 25