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| LI Senior Member   Status: Offline Posts: 190 Reputation: 267 Rep Power: 15  Join Date: Feb 2006 Gender:  Way of Life: Muslim |  creation -
04-13-2007
salam Qatadah said: "Allah created angels with reason and no desires, animals with desires and no reason, and man with both reason and desires." So if a man's reason is stronger than his desire than he is like an angel, and if his desires are stronger than his reason, then he is like an animal. Patience and Gratitude by Ibn Qayyaim al Jawziyyah |
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| Member Status: Offline Posts: 77 Reputation: 65 Rep Power: 8 Join Date: Apr 2007 Way of Life: Undisclosed | Re: creation -
04-13-2007
Quote:
Amen Some are more of this or that. All kinds of mixtures are represented in a group of people. | |
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| lower ur gaze  Status: Offline Posts: 505 Reputation: 1982 Rep Power: 11  Join Date: Feb 2007 Location: USA Gender:  Way of Life: Muslim | Re: creation -
04-13-2007
 Quote:
wasalam -SI- | |
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| Super Moderator   Status: Offline Posts: 5,175 Reputation: 22050 Rep Power: 54 Join Date: Jan 2005 Gender: Way of Life: Muslim | Re: -From the works of Imam Ibn al Qayyim- -
04-14-2007
 Sparkles from the Pearls of Knowledge Some words of benefit concerning knowledge, taken from 'Miftah dar as-Sa'ada' by Ibn Qayyim al Jawziyyah, rahmiahullah. http://www.salafimanhaj.com/pdf/Sala...j_Sparkles.pdf  |
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| 313'z  Status: Offline Posts: 2,771 Reputation: 5729 Rep Power: 26 Join Date: Nov 2005 Gender: Way of Life: Muslim | Re: characteristics of the seeker of happiness -
04-17-2007
Ibn al-Qayyim said:
__________________"...The seeker of Allah and the Hereafter - rather, the one who seeks to obtain all knowledge, productiveness, and leadership, such that he is a leader who is taken as an example in all of this - should be brave, bold, in control of his whims, and not under the control of his imagination. He should be abstinent from everything except that which he is after, passionate about what he has turned his face towards, knowing the path to it, as well as the paths which lead away from it. He should be bold in his aspiration, firm in his resolve, and not swayed from his goal by the blame of the blamers or the discouragement of the discouragers. He should generally be tranquil, constantly in thought, and not be moved by the sweetness of a compliment or the pain of criticism. He should be forthcoming in providing himself with what he needs to help him obtain his goal, and should not be incited by those who oppose him. His slogan should be patience, and his rest should be his fatigue, and he should love to have the best manners. He should make the best of his time, not mixing with the people except in a most cautious state, just like a bird that quickly comes down to snatch a morsel from between two people. He should stand over himself, encouraging himself by way of hope and fear, and should seek to be outstanding amongst his group..." ['al-Fawa'id'; p. 265] 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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| Servant of Allah  Status: Offline Posts: 2,105 Reputation: 5658 Rep Power: 25 Join Date: Jan 2006 Location: Journey to Akhirah, Insha'Allah! Gender: Way of Life: Muslim | Polishing the Heart -
04-20-2007
By Ibn al-Qayyim al-Jawziyyah (Rahimahullah) Al Bayhaqi relates from ibn Umar (radiallahu 'anhu) that Allah's Messenger said: "For everything there is a polish, and the polish for the hearts is the dhikr (remembrance) of Allah. There is nothing more potent in saving a person from the punishment of Allah than the dhikr of Allah." It was said: Not even Jihad in the path of Allah. So he replied: "Not even if you were to continue striking with your sword until it breaks." There is no doubt that hearts becomes rusty just as copper and silver coins become rusty. The polish for [this rust] is the dhikr of Allah. This is because [dhikr] is like a polish [which polishes the heart] like a shiny mirror. When dhikr is left, the rust returns. But when dhikr resumes, then the heart is [again] polished. And hearts become rusty due to two things:- [i] neglecting remembering Allah, and [ii] committing sins. The polish for these two things is:- [i] seeking Allah's forgiveness and [ii] dhikr. Confusing Turth with Falsehood Whoever neglects (remembering Allah) most of the time, then his heart will become rusty in accordance with how neglectful the person is. And when this (filthy) rust accumulates on the heart, then it no longer recognises things as they really are. Thus, it views falsehood as if it is the truth, and truth as if it is falsehood. This is because this rust darkens and confuses the heart's perception, and so it is unable to truly recognise things for what they really are. So as the rust accumulates, the heart gets blackened, and as this happens the heart becomes stained with this filthy rust, and when this occurs it corrupts the heart's perception and recognition of things. The heart (then) does not accept the truth nor does it reject falsehood, and this is the greatest calamity that can strike the heart. Being neglectful [of dhikr] and following of whims and desires is a direct consequence of such a heart, which [further] extinguish the heart's light and blinds its vision. Allah - the Most High - said: "And do not obey him whose heart We have made to be neglectful of Our remembrance, one who follows his own whims and desires and whose affairs are furat [have gone beyond bounds and whose deeds have been lost]." [Surah al-Kahf; 18:28]. Allah - the Most High - said: "O you who believe! Remember Allah and remember Him alot." [Surah al-Ahzab; 33:41] "Those men and women who remember Allah alot." [Surah al-Ahzab; 33:35] "So when you have finished the rights of your Pilgrimage, then remember Allah as you remember your fore-father, or with more intense remembrance."." [Surah al-Baqarah; 2:200] These verses contain a command to remember Allah intensely and abundantly, since the worshipper is in dire need of [remembering Allah] and cannot do without it even for a twinkling of an eye. This is because every moment that a person does not spend in the dhikr (remembrance) of Allah will not be of any benefit to him. Rather, the harm entailed in being neglectful of the dhikr of Allah is far greater than any benefits that can be gained. One of the 'aarifeen (those who are knowledgeable about Allah) said: "lf a person were to spend such and such number of years engaged [in the dhikr of Allah], then he turns away from it for just a moment, what he will lose is far greater than whatever he has already gained." Al-Bayhaqi relates from 'Aishah (radiallahu 'anha) that the Prophet said: "There is no time in which the son of Adam does not remember Allah in it, except that it will be a source of regret for him on the Day of Judgement." [related by abu Nu'aym in al-Hiliyatul-Awliyna 5:361-362] Mu'adh ibn Jabal (radiallahu 'anhu) relates that the Prophet said: "The people of Paradise will not have any regrets except for those moments in which they were not engaged in the dhikr (remembrance) of Allah." [related by ibnus-Sunni in 'aml al-Yawma wal-Layna (no.3). refer to Saheehul-Jami' no.5446] Mu'adh ibn Jabal (radiallahu 'anhu) also relates that Allah's Messenger was asked: What action is the most beloved to Allah? So he replied: "That you continue to keep your tongue moist with the dhikr of Allah, until you die." [related by ibn Hibban no.2318] Polishing the heart Abu Darda (radiallahu 'anhu) said: "For everything there is a polish and the polish for the heart is the dhikr of Allah." Indeed, there is no difference between the living and the dead, except with the dhikr of Allah; since [the Prophet ] said: "The example of one who remembers Allah and someone who does not, is like the example between the living and the dead." [Sahih al-Bukhari; 11:208, Muslim; 1:539]  In the name of Allah, the Most Beneficent, the Most Merciful. Say: He is Allah, the One. Allah-us-Samad (The Self-Sufficient Master, Whom all creation need, He neither eats nor drinks.) He begets not, nor was He begotten. And there is none co-equal or comparable unto Him.  |
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| Servant of Allah Status: Offline Posts: 2,105 Reputation: 5658 Rep Power: 25 Join Date: Jan 2006 Location: Journey to Akhirah, Insha'Allah! Gender: Way of Life: Muslim | The Heaven of This World -
04-23-2007
The Heaven of This World Ibn al-Qayyim al-Waabil as-Sayyib I heard the Sheikh of Islam, Ibn Taymiyyah - may Allah sanctify his soul - say, 'Truly, there is a Heaven in this world, [And] whoever does not enter it, Will not enter the Heaven of the next world.' And once he said to me, 'What can my enemies do to me? I have in my breast both my Heaven and my Garden. If I travel they are with me, and they never leave me. Imprisonment for me is a religious retreat [khalwa]. To be slain for me is martyrdom [shahada] And to be exiled from my land is a spiritual journey [siyaha].' During his imprisonment in the fortress, he would say, 'I could not be more grateful for this blessing were I to have this entire fortress in gold'; or, 'I could never repay them for the good that has come to me in [this prison].' And in prostration he would say, whilst in a state of imprisonment 'O Allah, help me in my gratitude to You, remembrance of You and the most comely worship of You' as much as Allah willed. Once he said to me, 'The real prisoner is someone whose heart is imprisoned from his Lord; the true captive is someone captured by his passions.' And when he entered the fortress and was inside its walls, he gazed upon them and recited the verse, 'And a wall between them is struck which has a gate. On the inside there is a mercy, on the outside punishment.' Allah knows, I have never seen anyone who had a better life than his. Despite the difficulties and all that expunges comfort and luxury, nay, things completely opposite to them; despite intimidation and oppression, Ibn Taymiyyah had a purer life than anyone could. He was the most generous, the strongest of heart and the most joyful of soul, with 'the radiance of bliss' on his face. When we were seized with fear and our thoughts [about Allah's decree] turned negative, and the earth grew narrow for us, we would go to him. No sooner did we look at him and hear his words than all these [feelings] would leave us, to be replaced by relief, strength, certainty and tranquility. So glory be to the One who lets His servants witness His Heaven well before they meet Him, who opens its doors to them in this world of deeds and who gives them something of its refreshment, its breeze and its perfume - that they might seek it and hasten towards it with all their strength. A gnostic once said, 'If kings and the sons of kings knew what we had, they would try to take it from us by the sword!' Another said:'How pitiful, the wordly people! They leave this life without ever having tasted the sweetest thing in it.' When asked what that was, he replied, 'The love of Allah, the knowledge of Allah and the remembrance of Allah,' or words to that effect. Another said: 'There are times when the heart dances in joy. ' And another said, 'There are times when I say, If the people of Heaven have anything like this, how truly sweet their lives!' To love Allah, to know Him intimately, to remember Him constantly, to find peace and rest in Him, to make Him alone the [ultimate] object of love, fear, hope and trust; to base one's act on His control of His servant's cares, aspirations and will - such is the world's Heaven, and such is a blessing with which no other blessing can compare. It is by this that the hearts of those who love Allah are gladdened and that the gnostics find life. As their hearts are gladdened by Allah, so others are gladdened by them. For whoever finds his source of gladdness in Allah, gladdens all hearts; whoever does not, finds nothing in this world but restlessness. Anyone with life in his heart will confirm this. But someone whose heart is dead will only estrange you from Allah; and so seek intimacy [with Allah] without him, when you can, for his mere presence will estrange you. If you are tested by him, show him only your outer aspect, but leave him behind in your heart. Depart from him with your soul and do not let him distract you from the one who is most important to you. Know that the greatest of all losses is the involvement with someone who weakens your relationship and standing with Allah, cutting you off from Him, wasting your time, dispersing your heart, weakening your resolve and dividing your aspirations. Therefore, if you are tested with this [kind of situation] - and it is inevitable that you will be - then bear up for the sake of Allah, and acknowledge Him as much as you are able. Draw near to Allah by whatever of it pleases Him. Make your association [with wordly people] a profit not a loss. Be like the man travelling along, whom another invites to stop: seek to take him along with you. When he comes along, lead him but be not lead by him. And if he refuses, and you have no hope that he will journey, then [at least] do not let him detain you. Rather, hasten on, pay him no heed. Do not [even] turn in his direction, for he is a highway robber regardless. Protect your heart and be careful of how you spend your day and your night. Let not the sun set on you before you reach camp, 'lest you be carried off'. Nor let the dawn find you abandoned in the camp after the caravan has moved on, and the time is nigh for you to reach them. http://forum.mpacuk.org/showthread.php?t=26305 In the name of Allah, the Most Beneficent, the Most Merciful. Say: He is Allah, the One. Allah-us-Samad (The Self-Sufficient Master, Whom all creation need, He neither eats nor drinks.) He begets not, nor was He begotten. And there is none co-equal or comparable unto Him. |
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| Ummah Under 1 Banner  Status: Offline Posts: 10,246 Reputation: 39773 Rep Power: 79 Join Date: May 2005 Location: ...travelling to the hereafter.. Gender:  Way of Life: Muslim | -From the works of Imam Ibn al Qayyim- -
04-25-2007
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| Back!  Status: Offline Posts: 6,367 Reputation: 35715 Rep Power: 71 Join Date: Mar 2005 Gender: Way of Life: Muslim | Re: -From the works of Imam Ibn al Qayyim- -
04-25-2007
Subhanallaah. That is so powerful ^ High Exalted be Allah above the lies of Christians. هَلْ جَزَاء الْإِحْسَانِ إِلَّا الْإِحْسَانُ؟ Is there any reward for good other than good? [ar-Rahman: 60] O Allah, Lord of Jibril, Mika'il and Israfil, Creator of the heavens and the earth, Knower of the unseen and the seen, You will judge between Your servants concerning that wherein they differ. Guide me with regard to that wherein there is dispute concerning the truth by Your leave, for You guide whomsoever You will to the straight path. Oh Allah, I seek refuge in You lest I misguide others, or I am misguided by others, lest I cause others to err or I am caused to err, lest I abuse others or be abused, and lest I behave foolishly or meet with the foolishness of others. |
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| 'Slightly' mental_ Status: Offline Posts: 8,096 Reputation: 29312 Rep Power: 60 Join Date: Dec 2005 Location: UK Way of Life: Muslim |  Re: -From the works of Imam Ibn al Qayyim- -
04-25-2007
Found it
__________________ I've only read a few pages of this entire thread But mashaAllah excellent stuff here,  jazakAllah khair for everyone that participated in this thread Much appreaciated  AsalamuAlaykum Warahmatullahi Wabarakatuh. I request all brothers and sisters to make du'aa for ME. That Allah grants me shifaa. Abu-Darda' reported: I heard the Messenger of Allah (Salallahu Alayhi Wassalam) saying, "Whenever a Muslim supplicates for his Muslim brother in his absence, the angels say: `May the same be for you too'.'' |
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| Min Ahlil Hadeeth  Status: Offline Posts: 7,273 Reputation: 27908 Rep Power: 60 Join Date: Jul 2005 Location: ~ Daar as-Sa'aadah ~ Gender: Way of Life: Muslim | Re: -From the works of Imam Ibn al Qayyim- -
05-02-2007
Ibn al-Qayyim said in al-Fawaaid:
__________________“So also if the father, who is compassionate towards his son, knowing what is good for him, sees that some bad blood has to be removed from his son for his own good, by incurring sever pain by cutting his skin and cutting his veins. If he knows that his cure lies in cutting off one of his limbs, he does so and does all of this out of compassion and mercy to his son. If he sees that the betterment of his son lies in him withholding something from him, he withholds it from him, and is not lavish towards him because he knows that this causes his corruption and destruction and he often withholds from his son what he desires, for his own good and to protect him, not out of miserliness towards him. So, if the wisest of all judges, the Most Merciful, the Most Knowledgeable, who is more merciful towards His servants than they are to themselves or their parents are to them, sends down upon them that which they dislike, then it is better for them than Him not sending it upon them, rather it is benevolence and kindness to them. For if they were left to choose for themselves they would be incapable of knowing, intending or doing that which benefits them, but He – how Perfect He is – has taken charge of managing their affairs according to His knowledge, wisdom and mercy, whether they like it or dislike it. This being known to those who believe with certainty in Allah’s Names and Attributes, so they did not find fault in any of His laws. This is hidden to those who are ignorant of Allah, His Names and Attributes, so they disputed with Him in His regulations and found reproach in His wisdom and did not submit to His decisions, but rather opposed them with their corrupt intelligence, false opinions and unjust behaviour. So they did not know their Lord nor did they achieve that which benefits them. And Allah is the One who bestows. Hence when the servant succeeds, by way of this knowledge, he lives in a Paradise in this world before the Hereafter, whose comforts can only be compared to the comforts of Paradise in the Hereafter. Verily he does not cease to remain pleased with his Lord and this pleasure is the Paradise of this world and a comfort to those who have knowledge. Indeed his soul is content with all that it encounters from the decree which Allah has chosen for him, and his soul is at peace with His religious laws and this is pleasure with Allah being the Lord, with Islam as the way of life and Muhammad {sal-Allahu ‘alayhi wa sallam} as being the Messenger, and whosoever has not achieved this has not tasted iman. Al-Fawaaid (174) |
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| Min Ahlil Hadeeth Status: Offline Posts: 7,273 Reputation: 27908 Rep Power: 60 Join Date: Jul 2005 Location: ~ Daar as-Sa'aadah ~ Gender: Way of Life: Muslim | Re: -From the works of Imam Ibn al Qayyim- -
05-02-2007
Al-Waabil As-Sayyib - The Many Benefits of Remembrance (33 of the 73 listed in the English Copy – The Arabic Copy quotes 100) There are more than a hundred benefits to remember. 1. Remembrance drives away, fetters and breaks the devil 2. It pleases the Most Merciful, God Almighty 3. It removes the cares and worries of the heart 4. It brings happiness, joy and relief to the heart 5. It strengthens both heart and body 6. It illuminates the face and the heart 7. It brings provision (al-rizq) 8. It adorns the one who practices it with dignity, sweetness and radiance 9. It endows him with love (al-mahabba) which is the very spirit of Islam, the pivotal point of religion and the axis of eternal happiness and deliverance. For God has opened a way of access to everything, and the way to love is constancy in remembrance. It is both a lesson and a reminder. It is equally the gateway to gnosis (bab al-‘ilm) as the gateway to love, its widest route and straightest path. 10. It endows one with vigilance (al-muraqaba), which opens the door of self reform. Entering (therein), the servant worships God as if he were seeing Him. There is no way for the heedless man to reach the station of excellence (ihsan), any more than for a seated man to reach his home. 11. It predisposes (the servant) to turn back to God Almighty. When someone turns to God frequently in remembrance, it predisposes his heart to turn back to Him in every state – so that in the face of trials and tribulations, God remains his sanctuary and his shelter, his protection and refuge, the Qibla and prayer niche of his heart. 12. It endows him with proximity (al-qurb) to God. His proximity to God is in proportion to his remembrance; his distance in proportion to his heedlessness. 13. It opens for him the greatest door to gnosis (abwab al-ma’rifa) and as his remembrance increases, so does his gnosis. 14. It endows him with a sense of reverence and awe (al-hayba) before the lord, because of the high place that (remembrance) holds in his heart and the intensity of his presence with God Most High – unlike the heedless man, whose heart is veiled from the awe of God. 15. It endows him with God’s own remembrance of him, even as God says, ‘Remember Me, I shall remember you’. Indeed remembrance would be merit and honour enough if there should be no more in it than that. The Prophet related these words from, His Lord; ‘Whoever mentions Me within himself, I shall mention him within Myself; whoever mentions Me in a gathering, I shall mention him in a better gather.’ 16. It endows the heart with life. I heard the Shaykh of Islaam ibn Taymiyyah say, ‘Remembrance is to the heart what water is to the fish. And what is the state of a fish that leaves water?’ 17. It is nourishment to the heart and soul. If the servant is deprived of it, it is as if his body were deprived of food. Once when I was with the Shaykh of Islaam, ibn Taymiyyah, he performed the pre-dawn prayer and then sat down to remember God Most High until sunrise. Then he turned to me and said, ‘This is my morning meal. If I do not take my morning meal, I will lose my strength’, or words to that effect. Another time he said to me, ‘I never forsake remembrance except with the intention of giving myself respite to be ready to resume another remembrance’, or words to that effect. 18. It polishes away the heart’s tarnish. This has been mentioned in the previous hadith, which states that everything can be polished. For the heart, the tarnish is heedlessness and passions, while its polish is the remembrance of God, repentance and the seeking of forgiveness. The meaning of this has already been discussed. 19. It erases sins and repels them, for it is a good deed that is of the greatest importance, and ‘good deeds drive away wrongs’. 20. It removes estrangement (al-wahsha) between the servant and his Lord, for between a heedless man and God there is an estrangement which only remembrance can remove. 21. As the servant mentions his Lord by extolling His majesty, glorifying and praising Him, so shall the Lord remember him in his times of adversity. Imam Ahmad ibn Hanbal |
