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Ra`eesah
05-08-2005, 05:32 AM
Assalamu'Alaykum


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Ibn al-Qayyim (may Allaah have mercy on him) said: “When a person spends his entire day with no other concern but Allaah alone, Allaah, may He be glorified, will take care of all his needs and take care of all that is worrying him; He will empty his heart so that it will be filled only with love for Him, free his tongue so that it will speak only in remembrance of Him (dhikr) and cause all his faculties to work only in obedience to Him. But if a person spends his entire day with no other concern but this world, Allaah will make him bear its distress, anxiety and pain; He will leave him to sort himself out, and cause his heart to be distracted from the love of Allaah towards the love of some created being, cause his tongue to speak only in remembrance of that creation instead of remembering Allaah, and cause his faculties to work in obeying and serving them. So he will strive hard, laboring like some work-animal, to serve something other than Allaah… Everyone who turns away from being a true slave of Allaah and obeying Him and loving Him will be burdened with servitude, love and obedience to some created being. Allaah says (interpretation of the meaning): ‘And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (Allaah), We appoint for him a shaytaan (devil) to be a qareen (intimate companion) to him.’ [al-Zukhruf 43:36].”


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Tazkiyahtulnafs
05-08-2005, 05:55 AM
masha'Allah that was beautiful ja'zakAllahu khairun for that wonderful reminder
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Uthman
05-08-2005, 12:35 PM
:sl:

Yes that was a very beautiful reminder indeed. :) May our love for Allah outshine our love for this world. :)

:w:
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Usayd
05-11-2005, 04:44 PM
jazakallah

“Allah will continue to hold out His Hand at night so that he who has sinned during the day may repent, and to hold out His Hand during the day so that he who has sinned at night may repent, till the sun rises from the west.” Hadith Collection: Imam Nawawi
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MinAhlilHadeeth
04-22-2006, 01:37 PM
The Soul’s Journey After Death

Ibn al Qayyim al Jawziyyah

PART I: FROM ONE WORLD TO ANOTHER



'Why, but when the soul reaches the throat of the dying and at that moment you are watching - and We are nearer to him than you, but you do not see Us." (al-Waaqi'ah 83-85)



When someone dies, the Angel of Death comes to take his soul, no matter where he is. The dying person sees him, hears him, and speaks to him, but not with his eyes, his ears, or his tongue. How then? I do not know exactly. All I do know is that when he begins to move to another world, he sees, hears, and speaks, by some means which, we, the living, do not perceive. Many instances of this have been recorded:



Ibn Abi'd-Dunya mentions that on the day 'Umar b. 'Abdul 'Aziz died, he said to those with him, 'Sit with me.' When they sat down next to him, he said, 'I am the one You commanded and I failed you. You forbade me and I rebelled.' He said this three times. Then he said, 'But there is no god but Allah.' Then he lifted his head and stared. They said, 'You are looking very intently, Amir al-Mu'minin.' He replied, 'I see a presence which is neither man nor jinn.' Then he died.



Fadala b. Dinar said, 'I was with Muhammad b. Wasi' when he was very near to death. He began to say, "Welcome to my Lord's angels! There is no strength nor power except by Allah!" I smelled the sweetest fragrance that I had ever smelled. Then his eyes glazed over and he died.'



Why do I need to look so far into the past, to the days of the first Muslims? I myself was present at the moment of someone's death in our own time. I was with my grandmother when she was dying. It was at the time of the Dawn Prayer. She was in pain and gasping for breath, moaning from the intensity of the pain but in spite of that, she kept repeating with great joy, 'Allah! Death is sweet!' and saying the shahaada over and over for several minutes. Then it was all over. This is where our job, those of us who are still alive, begins.



After the soul is taken, if it is a pure soul and has relatives in the Next World who are people of the Garden, they come to meet the soul with yearning and great joy. They ask it about the condition of those who are still alive in this world.



The angels then bear the soul from one heaven to the next until it comes into the presence of Allah, glory be to Him and may He be exalted! Then it returns and sees the washing of the body, its shrouding, and the funeral procession. It says either, "Take me forward! Take me forward!" or 'Where are you taking me?' The people there cannot hear this.



When the corpse has been placed in the grave, the soul inserts itself between the body and the shroud so that the questioning can take place. Then the soul hears the receding footfall of the last of the people who followed the funeral and the earth is levelled over him. The earth, however, does not prevent the angels from reaching him. Even if a stone had been hollowed out for him and he had been placed into it and the opening sealed over with lead, it still would not stop the angels from reaching him. These dense substances cannot prevent the passage of souls. They do not even stop the Jinn. Allah - glory be to Him! - made stone and earth the same for the angels as air is for birds.



The Grave expands and stretches for the soul, and as a result for the body as well. The body is in a grave of the narrowest dimensions and yet it expands, because of the soul, as far as the eye can see.



For details and confirmation of what I have said I will quote a sound hadith of the Messenger of Allah, may Allah bless him and grant him peace. He said,



'When the believer is about to depart from this world and go forward into the Next World, angels with faces as bright as the sun descend from the heavens and sit around him in throngs stretching as far as the eye can see. Then the Angel of Death comes and sits at his head and says, "Good soul, come out to forgiveness and pleasure from Allah!" Then his soul emerges like a drop of water flows from a water-skin and the angel takes hold of it. When he has grasped it, the other angels do not leave it in his hand even for the twinkling ofan eye. They take it and place it in a perfumed shroud and a fragrance issues from it like the sweetest scent of musk found on the face on the earth.



'Then they bear it upwards and whenever they take it past a company of angels, they ask, "Who is this good soul?" and the angels with the soul reply, "So-and-so the son of so-and-so," using the best names by which people used to call him in this world. They bring him to the lowest heaven and ask for the gate to be opened for him. It is opened for him and angels who are near Allah from each of the heavens accompany him to the subsequent heaven until he reaches to the heaven where Allah the Great is. Allah, the Mighty and Majestic, says, 'Register the book of My slave in Illiyyun and take him back to earth. I created them from it and I return them to it and I will bring them forth from it again."



'His soul is then returned to his body and two angels come to him. They make him sit up and say to him, "Who is your Lord?" He replies, "My Lord is Allah." They ask him, "What is your religion?" He replies, "My religion is Islam." They ask him, "Who is this man who was sent among you?" He replies, "The Messenger of Allah." They ask him, "How did you come to know these things?" He replies, "I read the Book of Allah, believed it, and declared it to be true." Then a Voice from on high declares, "My slave has spoken the truth, so spread out carpets from the Garden for him and open a gate of the Garden for him!" Then some of its fragrance and perfume comes to him, his grave is expanded for him as far as the eye can see, and a man with beautiful garments and a fragrant scent comes to him and says, "Rejoice in what delights you for this is the day which you were promised." He asks, "Who are you? Yours is a face which presages good." He replies, "I am your good actions." Then he says, "O Lord, let the Last Hour come soon so that I may rejoin my family and my property!"



When an unbeliever is about to depart from this world and go forward into the Next World, angels with black faces descend from the heavens carrying rough hair-cloth and sit around him in throngs stretching as far as the eye can see. Then the Angel of Death comes and sits at his head and says, "Foul soul, come out to the wrath and anger of Allah.' Then his soul divides up in his body and it is dragged out like a skewer is pulled out of wet wool. Then the angel takes hold of it. When he has grasped it, the other angels do not leave it in his hand even for the twinkling of an eye. They take it and wrap it in the rough hair-cloth and a stench comes out of it like the worst stench of a corpse on the face of the earth.



'Then they take it up and whenever they take it past a company of angels, they ask, "Who is this foul soul?" and the angels with the soul reply, "So-and-so the son of so-and-so," using the worst names by which people used to call him in this world. They bring him to the lowest heaven and ask for the gate to be opened for him. It does not get opened.'



The Messenger of Allah, may Allah bless him and grant him peace, then recited, 'The gates of heaven will not be opened to them nor will they enter the Garden until the camel passes through the eye of the needle.' (al-A'araaf 40)



'Then Allah, the Mighty and Majestic, will say, "Register his book in Sijjin in the lowest earth." Then his soul is flung down.'



The Prophet then recited, 'Whoever associates anything with Allah, it is as though he has fallen from heaven and the birds snatch him away or the wind sweeps him headlong into a place far away.' (al-Hajj 31)



'Then his soul is returned to his body and two angels come and say to him, "Who is your Lord?" He replies, "Alas, alas, I do not know!" Then a voice calls from on high, "My slave has lied, so spread out carpets from the Fire for him and open a gate of the Fire for him!" Then a hot blast from it comes to him, his grave is made so narrow for him that his ribs are pressed together, and a man with a hideous face and clothing and a foul odour comes to him and says, "Grieve on account of what has brought you disgrace for this is the day which you were promised:" He asks, "Who are you? Yours is a face which presages evil." He replies, "I am your bad actions." Then he says, "0 Lord, do not let the Last Hour come!"



Allah the Exalted says in His Mighty Book regarding the words used by the two angels who question the dead person in the grave, 'Allah confirms those who believe with the firm word, in the life of this world and in the Next World. Allah leads astray the wrongdoers, and Allah does whatever He will.' (Ibrahim 27)



No one dies without the permission of Allah.

The term of every life is fixed. He that desires the

reward in this world shall be given it here, and he that desires

the reward in the hereafter shall be given it there.

Soon We will reward the thankful.

3.145
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SheikhOnDeRun
12-19-2006, 06:07 AM
saalamAlaikum

This is an e-mail sent to me by a very good brother. This e-mail enlightened me regarding how many times an individual is perplexed with life and its demands. How many times are people worried and depressed?

There are so many times I have seen religious people who are so at peace and content with the way their life is going. Why such disparity?


Ibn al-Qayyim has given a fitting answer.

Ibn al-Qayyim (may Allaah have mercy on him) said:

“When a person spends his entire day with no other concern but Allaah alone, Allaah, may He be glorified, will take care of all his needs and take care of all that is worrying him; He will empty his heart so that it will be filled only with love for Him, free his tongue so that it will speak only in remembrance of Him (dhikr) and cause all his faculties to work only in obedience to Him.


But if a person spends his entire day with no other concern but this world, Allaah will make him bear its distress, anxiety and pain; He will leave him to sort himself out, and cause his heart to be distracted from the love of Allaah towards the love of some created being, cause his tongue to speak only in remembering people instead of remembering Allaah, and cause him to use his talents and energy in obeying and serving them.

So he will strive hard, labouring like some work-animal, to serve something other than Allaah… Everyone who turns away from being a true slave of Allaah and obeying Him and loving Him will be burdened with servitude, love and obedience to some created being. Allaah says (interpretation of the meaning): ‘And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (Allaah), We appoint for him a shaytaan (devil) to be a qareen (intimate companion) to him.’ [al-Zukhruf 43:36].” [Al-Fawaa’id, p. 159]


It was narrated that Anas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said:

“Whoever is mainly concerned about the Hereafter, Allaah will make him feel independent of others and will make him focused and content, and his worldly affairs will fall into place. But whoever is mainly concerned with this world, Allaah will make him feel in constant need of others and will make him distracted and unfocused, and he will get nothing of this world except what is decreed for him.”

(Narrated by al-Tirmidhi, 2389; classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 6510).
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hidaayah
12-23-2006, 03:15 AM
Remembering the Hereafter – a Cure for Weak Iman


When one’s mind is clear, he will be able to see clearly, thus giving such a person a light in his heart that will allow him to almost witness the Warning and the Promise, Paradise and Hell, and what Allah has prepared in this (Paradise) For His Awliyaa` (loyal friends) and in that (Hell) for His enemies. He will then witness people rushing out of their graves following the call of the Truth (Resurrection). The angels in the heavens will the descend and will surround them (creation). Allah will then come to judge (between creation) and His Kursi (literally a footstool or chair) will be raised. The earth will shine with the Light of its Lord (Allah, when He comes to judge between His creation), the Book (of Records) will be opened and the Prophets and the witnesses will be brought forward. The Mizan (Scale) will then be established, the books of (individual) records will fly around and the foes will converge, each holding to its foe. Al-Houdh (the pool that runs outside the gates of Paradise from a river inside it) will then appear and its cups will appear close by. Thirst will intensify, but those who are allowed to drink are few. Al-Jisr (the bridge over Hell that everyone must pass over into Paradise) will then be laid (over Hell) so that (mankind and the Jinn) can pass over it (as for the disbelievers and those whose sins outweigh their good deeds, they will fall into Hell, where only the disbelievers will reside for eternity). People will then be gathered in its direction. The Fire (Hell) will appear, each part harshly consuming the other parts beneath it. Those who fall into it are far more than those who are saved from it. Then, an eye will be opened in his (the man who is thinking about these scenes) heart with which he will be able to see clearly. His heart will then witness some scenes of the Last Life, along with imagining the various stages of the Last Life which will last for eternity, as compared to this Dunya (the life of this world) and its briefness.
[Madaarij us-Saalikeen-Quoted in "The Weakening of Faith – Its Symptoms, Causes and Cure" of Shaykh M. S. al-Monajjid]
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hidaayah
12-23-2006, 03:26 AM
"Allaah will give shade to seven, on the Day when there will be no shade but His. (These seven persons are):


  1. a just ruler,
  2. a youth who has been brought up in the worship of Allaah (i.e. worships Allaah subhanahu wa ta`alaa sincerely from his childhood),
  3. a man whose heart is attached to the mosques (i.e. he offers the five compulsory Salaat (prayers) in the mosques),
  4. two persons who love each other only for Allaah’s sake and they meet and part in Allaah’s Cause only,
  5. a man who refuses the call of a charming woman of noble birth for illegal intercourse with her and says: I am afraid of Allaah,
  6. a man who gives charitable gifts so Secretly that his left hand does not know what his right hand has given (i.e. nobody knows how much he has given in charity), and
  7. a person who remembers Allaah in seclusion and his eyes become flooded with tears."
    [Reported by Al-Bukhaaree and Muslim. The text is that of Al-Bukhaaree: Saheeh Al-Bukhaaree, V.1, Hadeeth #629.]
If you contemplate about the seven whom Allaah will shade in the shade of His `Arsh wherein there is no shade but His, you will find that they deserved that shade because of their opposition to Al-Hawaa. Indeed the Imaam having authority and power will not be able to establish justice except by opposing his Hawaa. And with respect to the youth who prefers the sincere worship of Allaah over the urge of his youthfulness, had it not been for the opposition of his Hawaa, he would not be able to accomplish this state of worship. As to the person whose heart is attached to the mosques, the thing that drove him to this condition is the opposition of Al-Hawaa which invites him tot he places of lusts.
Concerning the person who gives charitable gifts secretly so that his left hand does not know what his right hand has given, had it not been for his subduing of his Hawaa, he would not have been able to attain this state. And the person who was invited by a charming woman of noble birth, feared Allaah and opposed his Hawaa. As to the one who remembers Allaah in seclusion and his eyes become flooded with tears for fearing Him, the thing that made him reach this state is the opposing of his Hawaa. Consequently, they were saved from being affected by the intense heat of the Al-Mawqif on the Day of Resurrection and the sweating therein. The people (adhering to) Al-Hawaa will experience the utmost degree of intense heat and sweating while they are waiting to enter the "Prison of Al-Hawaa". Allaah subhanahu wa ta`aala is the One to be petitioned to grant us protection from the Ahwaa’ (Sing. Hawaa) of ourselves which are inclined to evil, and that He makes our Hawaa in accordance with what He loves and is acceptable to Him. He has power over all things, and He is most worthy of answering our petition.

[The Dispraise of Hawaa.Translation: Dr.Salih as Salih]
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hidaayah
12-23-2006, 03:53 AM
In the battle between reason/religion and whims/desires, we have the following weapons at our disposal:
1. We should remember the glory and greatness of Allah, and feel that He is too great to be sinned against as He is all-seeing and all-hearing. Whoever thinks of the greatness of Allah will never be at ease in committing wrong actions.
2. If we claim to love Allah, then we should not disobey Him, because of that love. A person should be obedient to the One he claims to love. Those who refrain from committing wrong action out of their love for Allah are of the highest status in His sight, as are those who worship Him out of love for Him. There is a great difference between the one who obeys Allah and abstains from wrong action Out of love, and the one who does so out of fear of punishment.
3. We should think of the blessings and favours of Allah, as a decent and noble person would never act against the one who has been treating him kindly- Only base and ignoble people do such a thing. If we think of the blessings and favours of Allah, we will realize that we should not respond by going against His commands and committing wrong action.
4. We should think of the wrath and punishment of Allah, as He will be angry with the person who persists in committing wrong action. Nothing can stand in the way of the consequences of His anger, least of all this weak slave of His.
5. We should think of what the person who commits wrong action has to lose, in this world and the next. It should be sufficient to think of the loss of iman (faith), of which the smallest amount is worth much more than everything in this world. How can anyone be willing to lose his iman in return for some brief
Moment of pleasure the consequences of which might last forever? In a sahih hadith, the Prophet (SAAS) said: "No adulterer is a believer at the time when he is committing adultery." Commenting on this hadith, one of the Sahabah said: "His iman wil be dragged out of him until it goes over his head like a cloud. If he repents, then his iman will return to him."
6. We should relish the idea of defeating the Shaytan and being victorious over him, because overcoming him, and our whims and desires, is a thing of joy and carries a great reward. It is like taking medicine and being rewarded with restoration to good health.
7. We should bear in mind the reward and compensation which Allah has promised to those who control their whims and desires, and abstain from that which is haram.
8. We should think of the special companionship of Allah, as He has told us: "Allah is with those who patiently persevere." (al-Baqarah 2: 153) "For Allah is with those who restrain themselves and those who do good" (an-Nahl 16: 128) "For verily Allah is with those who do right." (al-Ankabut 29: 69)
9. We should be ever mindful of death, which could come upon us at any time, suddenly and without warning
10. We should stop thinking of falsehood and bad ideas. Even if bad thoughts cross our minds, we should not let them stay, otherwise they may become hopes and wishes which we may act upon, and harm ourselves and others in the process.
11. We should gradually strengthen our religious motive in fighting whims and desires. Once we have tasted the joy of defeating those whims and desires, then our determination and willpower will grow stronger.
12. We should direct our thoughts towards contemplation of the signs of Allah which He has encouraged us to think about, whether they are in the Quran or in the universe around us. If such thoughts are constantly in our hearts and minds, this will help us to shun the whispering of the Shaytan. There is no greater loser than the one who, instead of thinking of Allah, His Book, His Prophet and his Sahabah, dwells on Shaytan and the ideas of Shaytan.
13. We should remember how short is our stay on this earth. No-one would want to feel that all he has achieved in this life is the worst kind of deeds, except a person who has no spiritual ambition, whose heart is dead and who is careless. Such a person will ultimately regret his deeds when he realizes that, far from benefiting him, they will lead to punishment. Even the person who has many good deeds to his credit will feel that sense of regret when he realizes that he could have done even more.
14. We should know that Allah has created us to live an eternal life with no death, a life of pride and ease with no humiliation, a life of security with no fear, a life of richness with no poverty, a life of joy with no pain, a life of perfection with no flaws. Allah is testing us in this world with a life that will end in death, a life of pride that is accompanied by humiliation and degradation, a life that is tainted by fear, where joy and ease are mixed with sorrow and pain. So many people are mistakenly seeking an easy life of power and pleasure in this world, but most of them never manage to achieve it, and those who do, enjoy it only for a brief time before it vanishes. The Prophets called people to an eternal life of plenty, and whoever answers their call will have the best life in this world, better than the life of kings and their followers, for zuhd in this life is true richness. This is something which the Shaytan greatly envies the believers.
Merely knowing the facts that we have outlined above is not enough. We have to strive and do our utmost to achieve our aim and attain perfection. The best way to do so is to put a stop to the habits that are controlling our lives, as these are the main obstacles which prevent us from succeeding. We should avoid places of fitnah and temptation, as the Prophet (SAAS) told us,
"Whoever hears of the Dajjal should keep away from him." The best way to protect ourselves from wrong is to keep away from anything that could lead to it. One of the favourite tricks of the Shaytan, which deceives everyone except those who are clever enough to see it, is to show a person some goodness in a wrong thing, and call him to go towards what is good; when the person gets close to it, he falls into the trap.
[An abridged translation of "`Uddat as-sabirin wa dhakirat as shakirin]
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- Qatada -
12-23-2006, 08:32 PM
:salamext:


Jazak Allaah khayr.. please keep posting if there are more.
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hidaayah
12-24-2006, 02:26 AM
Every person has to exercise patience in order to face difficulties, whether he does so willingly or unwillingly. The noble person exercises patience willingly, because he realizes the benefits of patience, and he knows that he will be rewarded for his patience and will be criticized if he panics. He is aware that if he does not have patience, panicking and impatience will not help him to regain missed opportunities, and will not take away things he dislikes. Whatever is decreed and is qada' wa qadr cannot be prevented from happening, and whatever is decreed not to happen cannot be made to happen. So an attitude of impatience and panic actually causes harm.

A wise man said: "A man with wisdom as soon as adversity appears does that which a foolish man does after a month (i.e. he resorts to patience)".

The ignoble man exercises patience only when he realizes he has no choice. After wasting a lot of time and energy and panicking and struggling, he realizes that his impatience will not help him. Then he exercises patience in the same way that a person who has been tied up to be whipped exercises patience.

The noble person practices patience in obeying Allah, whilst the ignoble person exercises patience in obeying the Shaytan. So ignoble person have the greatest patience in following their own whims and desires, and have the least patience in obeying their Lord. They have the greatest patience in spending in the way of Shaytan and no patience when it comes to spending even a few pennies in the way of Allah. They will endure many difficulties in order to follow their own whims and desires, but cannot bear even the least difficulties in order to please their Lord. They will endure slander for the sake of committing wrong action, but cannot exercise patience in putting up with slander for the sake of Allah. Such people will avoid enjoining the good and forbidding the evil for fear of what people will say about them for doing so, but they will expose their honour to slander and bear it most patiently for the sake of following their own whims and desires. Similarly, they are not prepared to practise patience in devoting themselves to Allah, but when it comes to devoting themselves to Shaytan and their own whims and desires, they will exercise remarkable patience. Such people will never be noble in the sight of Allah, and on the Day of Resurrection they will not be raised with the people of nobility and decency.
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hidaayah
12-24-2006, 02:40 AM
Ibn al-Qaiyim mentioned ten causes that result in Allah's love for His slave and the slave's love for his Lord. [These ten are:]

First, reciting the Qur'an while pondering over its meanings and what is meant by it.

Second, getting closer to Allah by performing voluntary deeds after completing obligatory deeds. This is as is stated in a Hadith Qudsi: "My slave continues getting closer to Me by performing voluntary deeds until I love him." [al-Bukhari]

Third, continual remembrance of Allah under all circumstances, with one's tongue, heart and actions. The extent of one's love of Allah is determined by this.

Fourth, giving precedence to what He loves over what you love when you are overtaken by your desires.

Fifth, the heart being avid of Allah's Names, and Attributes and the heart roaming in that garden of knowledge.

Sixth, observing Allah's kindness, goodness and bounties, both hidden and open.

Seventh, and this is the most wonderful, the heart being soft, subdued and meek before Allah.

Eighth, being alone with Allah during the time when the Lord descends during the last portion of the night while reading His Book and ending that by asking for forgiveness and repenting.

Ninth, sitting with the beloved and sincere, benefitting from the most fruitful of their speech. And not to speak unless speaking is more beneficial and you know that it will improve your state and be beneficial to others.

Tenth, remaining away from every cause that comes between the heart and Allah.
These ten causes take the lovers to the station of true love and bring them to their Beloved.

{Madarij as Salikeen}
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hidaayah
12-24-2006, 02:53 AM
The love of the Beloved
must be unconditionally returned.

If you claim love
yet oppose the Beloved,
then your love is but a pretence.
You love the enemies of your Beloved
and still seek love in return.

You fight the beloved of your Beloved.
Is this Love or the following of shaytaan?

True devotion is nothing
but total submission
of body and soul
to One Love.

We have seen humans claim to submit,

yet their loyalties are many.

They put their trust here, and their hope there,

and their love is without consequence.


[A poem excerpted from An-Nooniyyah]
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Umm Safiya
12-24-2006, 06:02 PM
:salamext:

Bârak Allâhu fîki ukhti..

I read this today.. & sorry it's not about âkhirah, but I hope it's okay that I post it anyways :)

Ibn Qayyim al-Jawziyyah said:

Then think about the wisdom of Allaah in causing children to cry a lot, and the benefits that that brings to them. The doctors and naturalists have attested to the benefits of that and the wisdom behind it. They said: There is moisture in children’s brains which, if it were to remain in their brains, would cause a great deal of harm. So crying draws that moisture out and drains it from their brains, which makes them stronger and healthier.

Moreover, crying and yelling widens the breathing passages and veins, and strengthens them, and it strengthens the nerves.

How greatly do children benefit from the crying and yelling that we hear from them. If this is the wisdom with regard to crying that is caused by pain and the wisdom behind this never crossed your mind, the same applies to the suffering of children and its causes and good consequences. There is a great deal of wisdom that may be hidden from most of the people and they are greatly confused about it.

Miftaah Daar al-Sa’aadah, 2/228.
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Umm Yoosuf
12-24-2006, 09:10 PM
Six Attacks by Shaytaan - Ten Defenses
Shaykhul Islaam ibnul Qayim


The evil of Shaytaan is limited to six categories, he continues [to assault] mankind until he succeeds in one or more of them.

1. The evil of polytheism and disbelief.
2. Then innovations.
3. Next are the major sins.
4. Then the minor sins.
5. Subsequently, busying people with practicing Mubahaat [1] instead of practicing good deeds [that one is rewarded for].
6. Next is busying them with practicing deeds which are good instead of deeds which are better.

The reasons that safeguard a servant from the Shaytaan are ten.

1. Seeking refuge with Allaah from him.
2. Reading al Mu'awathatain [Surat an Nas and Surat al Falaq].
3. Reading Ayatul Kursi.
4. Reading Surat al Baqarah.
5. Reading the ending of Surat al Baqarah [last two verses].
6. The believer reading from the beginning of {Haa Meem.} until {to Him is the final return.} [Ghafir: 1-3].
7. Saying what translated means: 'There is no deity worthy of worship but Allah, alone having no partners, to him belongs the dominion, to him belongs all praise, and He has the ability to do all things.' One hundred times.
8. Practicing the remembrance of Allaah a lot.
9. Performing ablution along with prayers.
10. Refraining from supernumerary (extra) looking around, talking, eating and mixing with people.

.................................................. .................................................. ....

Foot Notes:

[1] Actions that one is neither ordered to or prohibited from performing specifically, such as eating or sleeping.
Reply

Nσσя'υℓ Jαииαн
12-24-2006, 09:13 PM
JazakAllah Khair for that sis :)
What does Mubahaat mean? Sorry i dont know.
Reply

Umm Yoosuf
12-24-2006, 09:14 PM
Waiyyaki

Its in the foot note bit

[1] Actions that one is neither ordered to or prohibited from performing specifically, such as eating or sleeping.
Reply

strider
12-24-2006, 09:15 PM
Originally Posted by Tayyaba
JazakAllah Khair for that sis :)
What does Mubahaat mean? Sorry i dont know.
See the footnote included.

Jazakumullah Khair sis Al-Mu'minah.
Reply

Nσσя'υℓ Jαииαн
12-24-2006, 09:15 PM
Oh, oops lol.
i guess i missed that :hiding:
ignore me plz! lol
Reply

- Qatada -
12-24-2006, 09:21 PM
:salamext:

The Desire For The Hereafter

Adopted from Imam Ibn ul-Qayyim’s "Al-Fawa’id" by Abu Aasiya


The desire for the Hereafter is not complete without renouncing this world, and renouncement from this world is not achieved except after:


a) Looking at this world, and how quickly it passes away and reaches its end, its deficiencies, decline, vileness; the distress of competing for it, and the way it spoils and causes misery. Also, its ephemerality and discontinuation comes with misery and regrets. The one who seeks this world benefits only by having sadness before acquiring it, worries when he is enjoying it, and grief after its passing away.


b) Knowing with surety that the Hereafter is going to come and its arrival is certain. The eternality, endlessness, and nobility of the good and pleasing things in it, and the difference between what is there and what is here. It is as He said:

“Although the life to come is better and more enduring.” (88: 17)


For over there are complete, unending pleasures, and over here are insufficient, ephemeral, and vanishing fancies.

After completely understands these two aspects the intellect is required to make its preference and renounce what it should renounce.

So anyone who is naturally disposed to leave the enjoyment of this world and the present pleasures for the pleasures that are hidden and yet to come in the Hereafter will not do so unless the excellence of the next life over this one is clear to him, and has a strong desire to achieve the superior instead of the inferior.

When he prefers the transient and the inadequate it is either because he does not understand what is better for him or because he does not have the desire to obtain the best.


Either one of them shows weakness of Eemaan, intellect, and insight. This is because the one who desires this world and prefers it is either because he believes that what is there is nobler, better, and more enduring, or he does not.



If he does not believe this, he would loose his Eemaan right away. On the other hand, if he believes this but does not prefer it, then he has weak intellect and will power. So, preferring this life over the next one could either be from corrupted Eemaan or imperfect intellect.


This is the reason why the Prophet (peace be upon him) and his Companions put this world behind their backs, turned their hearts away from it, and abandoned it. They did not befriend it, instead they renounced it. They did not incline towards it. They considered it to be a prison, not Paradise! They renounced it as it ought to have been renounced. Had they wished, they could have had anything they liked and reached anything they desired because the key of its treasures were presented to them, but they refused to accept them.



They did not exchange their share of the Hereafter with her. They knew that it was a corridor and a passage way, not a residence of permanence and stability. They understood fully well that it is a transit station, not a pleasure house. They took it for tis real worth - a summer cloud that shall disperse soon.



The Prophet (peace be upon him) is reported to have said in authentic narrations:

“What am I in this world except for like a person who is traveling and stopped under the shade of the tree to rest for a few moments and then continues with his traveling.”

“What is this world compared to the Hereafter except like when one of you puts his finger in the sea, so he sees what he takes out (of the sea with his wet finger).”




Our Lord, the Creator of this world, draws a parable from our own lifes to illustrate the real value of this world:


“The parable of the life of this world is but that of rain which We send down from the sky, and which is absorbed by the plants of the earth whereof men and animals draw nourishment, until - when the earth is clad with its adornments and is beautified, and they who dwell on it believe that they have all the powers of disposal over it - there comes down upon it Our judgment, by night or by day, and We cause it to become (like) a field mown down, as if it had not flourished yesterday.

And (know that) Allah invites (man) unto the abode of peace, and guides whom He wills onto a Straight Way.”

(10: 24, 25)

So Allah, our Lord, informs us about the ignobility of this life and ascetism from it, and tells us about the home of peace and invites us to it.


In another passage Allah says:


“And propound unto them the parable of the life of this world: (it is) like the water which We send down from the skies, and which is absorbed by the plants of the earth: but (in time) they turn into dry stubble which the winds blow freely about.

And it is Allah (alone) who determines all things.

Wealth and children are an adornment of this world’s life: but good deeds, the fruit whereof endures forever, are of far greater merit in your Sustainer's sight, and a far better source of hope.” (18: 45, 46)


“ and they rejoice in the life of the world, whereas the life of this world as compared with the Hereafter is but a brief passing enjoyment.” (14: 26)



He has threatened with the greatest threat the one who is pleased with the life of this world, is satisfied with it, is ignorant of His aayat, and is not hopeful of meeting Him:


“Verily, those who hope not for their meeting with us, but are pleased and satisfied with the life of the present world, and those who are heedless of Our aayat, those, their abode will be the Fire, because of what they used to earn.” (10:7, 8)


“O you who believe, what is the mater with you, and when you are asked to march forth in the Cause of Allah you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter.” (9: 38)



Meaning that the obedience of Allah and seeking the Hereafter becomes a burden on the one who desires this life and is pleased with it.


It is enough to renounce this life by the saying of Allah (in translation):


“Tell Me, if We do let them enjoy for years, and afterwards come to them that (punishment) which they had been promised! All that which they used to enjoy shall not avail them.” (26: 207)


“ And on the day when He shall gather them together, (it will be) as if they had not stayed but an hour of a day. They shall recognize each other.” (10: 45)


“On the Day when they shall see that (torment) with which they are promised (it will be) as if they had not stayed more than an hour in a single day. But shall any be destroyed except people who are disobedient.” (46: 35)


“The day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning.” (80: 46)


“And on the day that the Hour is established, the disbelievers will swear that they stayed not but an hour.” (30: 55)


“He will say: ‘What number of years did you stay on earth?’

They will say: ‘We stayed a day or part of a day. Ask of those who keep account.”

He (Allah) will say: “You stayed not but a little,- if you had only known!’” (23: 112-114)


“The day when the Trumpet will be blown: that Day the disbelievers will be blue eyed with dark faces. In whispers will they speak to each other (saying): ‘You stayed no longer than ten (days).’” (23: 20)
Reply

- Qatada -
12-24-2006, 09:23 PM
:salamext:


Ibn Qayyim Al-Jawziyyah's (691H - 751H)


'Qasidah Nuniyyah' (on the Description of Jannah)

Recited by Abdul Aziz Al-Matrafy


Qasidah Nuniyyah being the Arabic for, 'A Poem, all the verses of which end with the letter Nun.


Trays of gold and cups will be passed round them, (there will be) therein all that the one's inner-selves could desire, all that the eyes could delight in, and you will abide therein forever. This is the Paradise which you have been made to inherit because of your deeds which you used to do (in the life of the world). Therein for you will be fruits in plenty, of which you will eat (as you desire). (Al-Quran, 43: 71-73)


Abu Hurairah (may Allaah Almighty be pleased with him) Narrates that the Prophet (peace be upon him) said, Almighty Allah says,

'I have prepared for my pious servants that which no eye has seen and no ear has heard and neither has the thought occurred in any persons' heart, so recite if you wish'.


'No soul knows what pleasures are hidden for him' (Al-Qur'an, 32: 17)



Download Here. (click here)

Purchase Here. (click here)


Reply

- Qatada -
12-24-2006, 09:25 PM
:salamext:

Description of PARADISE...

Bismillaahir Rahmaanir Raheem


Description of Paradise
by Imaam Ibn al-Qayyim, Rahimahullaah

Ibn al-Qayyim said, in regards to the description of the Paradise and
the delights that it contains:



"And if you ask about its ground and its soil, then it is of musk and saffron.

And if you ask about its roof, then it is the Throne of the Most Merciful.

And if you ask about its rocks, then they are pearls and jewels.

And if you ask about its buildings, then they are made of bricks of
gold and silver.

And if you ask about its trees, then it does not contain a single tree
except that its trunk is made of gold and silver.

And if you ask about its fruits, then they are softer than butter and
sweeter than honey.

And if you ask about its leaves, then they are softer than the softest cloth.

And if you ask about its rivers, then there are rivers of milk who's
taste does not change, and rivers of wine that is delicious to those
who drink it, and rivers of honey that is pure, and rivers of water
that is fresh.

And if you ask about their food, then it is fruits from whatever they
will choose, and the meat of whatever birds they desire.

And if you ask about their drink, then it is Tasneem, ginger, and Kaafoor.

And if you ask about their drinking cups, then they are crystal-clear
and made of gold and silver.

And if you ask about its shade, then a fast rider would ride in the
shade of one of its trees for a hundred years and not escape it.

And if you ask about its vastness, then the lowest of its people would
have within his kingdom and walls and palaces and gardens the distance
that would be travelled in a thousand years.

And if you ask about its tents and encampments, then one tent is like
a concealed pearl that is sixty miles long.

And if you ask about its towers, then they are rooms above rooms in
buildings that have rivers running underneath them.

And if you ask about how far it reaches into the sky, then look at the
shining star that is visible, as well as those that are far in the
heavens that the eyesight cannot possibly reach.

And if you ask about the clothing of its inhabitants, then they are of
silk and gold.

And if you ask about its beds, then its blankets are of the finest
silk laid out in the highest of its levels.

And if you ask about the faces of its inhabitants and their beauty,
then they are like the image of the Moon.

And if you ask about their age, then they are young ones of 33 years
in the image of Adam, the father of humanity.


And if you ask about what they will be hearing, then it is the singing
of their wives from among the Hoor al-'Ayn, and better than that are
the voices of the Angels and the Prophets, and better than that is the
Speech of the Lord of the Worlds.


And if you ask about their servants, then they are young boys of
everlasting youth who resemble scattered pearls.


And if you ask about their brides and wives, then they are young and
full-breasted and have had the liquid of youth flow through their
limbs; the Sun runs along the beauty of her face if she shows it,
light shines from between her teeth if she smiles; if you meet her
love, then say whatever you want regarding the joining of two lights;
he sees his face in the roundness of her cheek as if he is looking
into a polished mirror, and he sees the brightness from behind her
muscles and bones; if she were to be unleashed upon the World, she
would fill what is between the Heavens and the Earth with a beautiful
wind, and the mouths of the creation would glorifiy, praise, and
exclaim greatness, and everything between the East and the West would
be adorned for her, and every eye would be shut from everthing but
her, and the light of the Sun would be outshone just as the light of
the Sun outshines the light of the stars, and everyone on the face of
the Earth would believe in the Ever-Living, the One who Sustains and
Protects all the exists.


And the covering on her head is better than the World and all that is
in it, and she does not increase with age except in beauty; free from
an umbilical cord, childbirth and menses, and pure of mucous, saliva,
urine and other filthy things; her youth never fades, her clothing is
never worn out, no garment can be created that matches her beauty, and
no one who is with her can ever become bored; her attention is
restricted to her husband, so she desires none but him, just as his
attention is restricted to her so she is the sole object of his
desire, and he is with her in utmost safety and security, as none has
touched her before of either humans or Jinn.


And if you ask about the Day of Increase (in reward) and the visit of
the all-Mighty, all-Wise, and the sight of His Face - free from any
resemblance or likeness to anything - as you see the Sun in the middle
of the day and the full Moon on a cloudless night, then listen on the
day that the caller will call: 'O People of Paradise! Your Lord -
Blessed and Exalted - requests you to visit Him, so come to visit
Him!' So they will say: 'We hear and obey!'


Until, when they finally reach the wide valley where they will all
meet - and none of them will turn down the request of the caller - the
Lord - Blessed and Exalted - will order His Chair to be brought there.
Then, pulpits of light will emerge, as well as pulpits of pearls,
gemstone, gold, and silver. The lowest of them in rank will sit on
sheets of musk, and will not see what those who are on the chairs
above them are given. When they are comfortable where they are sitting
and are secure in their places, and the caller calls: 'O People of
Paradise! You have an appointment with Allaah in which He wishes to
reward you!' So they will say: 'And what is that reward? Has He not
already made our faces bright, made our scales heavy, entered us into
Paradise, and pushed us away from the Fire?'


And when they are like that, all of a sudden a light shines that
encompasses all of Paradise. So, they raise their heads, and, behold:
the Compeller - Exalted is He, and Holy are His Names - has come to
them from above them and majestified them and said: 'O People of
Paradise! Peace be upon you!' So, this greeting will not be responded
to with anything better than: 'O Allaah! You are Peace, and from You
is Peace! Blessed are You, O possessor of Majesty and Honor!' So the
Lord - Blessed and Exalted - will laugh to them and say: 'O People of
Paradise! Where are those who used to obey Me without having ever seen
Me? This is the Day of Increase!'

So, they will all give the same response: 'We are pleased, so be
pleased with us!' So, He will say: 'O People of Paradise! If I were
not pleased with you, I would not have made you inhabitants of My
Paradise! So, ask of Me!' So, they will all give the same response:
'Show us your Face so that we may look at it!' So, the Lord - Mighty
and Majestic - will remove his covering and will majestify them and
will cover them with His Light, which, if Allaah - the Exalted - had
not Willed not to burn them, would have burned them.

And there will not remain a single person in this gathering except
that his Lord - the Exalted - will speak to him and say: 'Do you
remember the day that you did this and that?' and He will remind him
of some of his bad deeds in the Worldy life, so he will say: 'O Lord!
Will you not forgive me?' So, He will say: 'Of course! You have not
reached this position of yours (in Paradise) except by my
forgiveness.'

So, how sweet is this speech to the ears, and how cooled are the
righteous eyes by the glance at His Noble Face in the Afterlife...

{Some faces that Day will be shining and radiant, looking at their Lord...} (al-Qiyaamah:22-3)




[from the amazing and beautiful book Haadi al-Arwaah ilaa Bilaad
il-Afraah by Ibn al-Qayyim, pg. 193]
Reply

- Qatada -
12-24-2006, 09:37 PM
:sl::salamext:



Al imam ibn al-Qayyim al-Jawziyyah rahimahu Allah said :


Just as the heart may be described in terms of being alive or dead, it may also be regarded as belonging to one of three types; these are;



- The Healthy Heart

- The Dead Heart

- The Sick Heart.





The Healthy Heart


On the Day of Resurrection, only those who come to Allah with a healthy heart will be saved. Allah says:


"The day on which neither wealth nor sons will be of any use, except for whoever brings to Allah a sound heart." (Qur'an 26: 88-89)


In defining the healthy heart, the following has been said:


"It is a heart cleansed from any passion that challenges what Allah commands, or disputes what He forbids. It is free from any impulses which contradict His good.

As a result, it is safeguarded against the worship of anything other than Him, and seeks the judgement of no other except that of His Messenger. Its services are exclusively reserved for Allah, willingly and lovingly, with total reliance, relating all matters to Him, in fear, hope and sincere dedication.

When it loves, its love is in the way of Allah. If it detests, it detests in the light of what He detests. When it gives, it gives for Allah. If it withholds, it withholds for Allah. Nevertheless, all this will not suffice for its salvation until it is free from following, or taking as its guide, anyone other than His Messenger."


A servant with a healthy heart must dedicate it to its journey's end and not base his actions and speech on those of any other person except Allah's Messenger. He must not give precedence to any other faith or words or deeds over those of Allah and His Messenger, may Allah bless him and grant him peace. Allah says:


"Oh you who believe, do not put yourselves above Allah and His Messenger, but fear Allah, for Allah is Hearing, Knowing." (49:1)



The Dead Heart


This is the opposite of the healthy heart. It does not know its Lord and does not worship Him as He commands, in the way which He likes, and with which He is pleased. It clings instead to its lusts and desires, even if these are likely to incur Allah's displeasure and wrath.


It worships things other than Allah, and its loves and its hatreds, and its giving and its withholding, arise from its whims, which are of paramount importance to it and preferred above the pleasure of Allah. Its whims are its imam. Its lust is its guide. Its ignorance is its leader. Its crude impulses are its impetus. It is immersed in its concern with worldly objectives. It is drunk with its own fancies and its love for hasty, fleeting pleasures. It is called to Allah and the akhira from a distance but it does not respond to advice, and instead it follows any scheming, cunning Shaytaan. Life angers and pleases it, and passion makes it deaf and blind to anything except what is evil.


To associate and keep company with the owner of such a heart is to tempt illness: living with him is like taking poison, and befriending him means utter destruction.




The Sick Heart


This is a heart with life in it, as well as illness. The former sustains it at one moment, the latter at another, and it follows whichever one of the two manages to dominate it. It has love for Allah, faith in Him, sincerity towards Him, and reliance upon Him, and these are what give it life.

It also has a craving for lust and pleasure, and prefers them and strives to experience them. It is full of self-admiration, which can lead to its own destruction. It listens to two callers: one calling it to Allah and His Prophet and the akhira; and the other calling it to the fleeting pleasures of this world. It responds to whichever one of the two happens to have most influence over it at the time.



The first heart is alive, submitted to Allah, humble, sensitive and aware ;

The second is brittle and dead ;

The third wavers between either its safety or its ruin.




Ibn al-Qayyim rahimahu Allah also said: (in his book al waabil as-sayib)


"There is no doubt that the heart becomes covered with rust, just as metal dishes - silver, and their like - become rusty.


So the rust of the heart is polished with dhikr (remembrance of Allaah), for dhikr polishes the heart until it becomes like a shiny mirror. However, when dhikr is abandoned, the rust returns; and when it commences then the heart again begins to be cleansed.


Thus the heart becoming rusty is due to two matters: sins and ahafah ( neglecting remembrance of Allaah ).


Likewise, it is cleansed and polished by two things : istighfaar (seeking Allaah's forgiveness) and dhikr. [remembrance of Allah]


Reply

Ibn Abi Ahmed
12-25-2006, 12:52 AM
Al-Shaykh Mullaa Alee al-Qaaree said,
"it will become clear to the one who studies ‘Madaarij as-Saalikeen’ (of ibn al-Qayyim) that these two (ibn Taymiyyah and ibn al-Qayyim) are from the greatest of Ahlus Sunnah wal Jamaa`ah, and from the Awliyaa of this nation."

[‘Mirqaat al-Mafaateeh’ (8/251-252) his commentary to ‘Mishkaat al-Masaabeeh’, as quoted from in ‘Shubuhaat Ahl al-Fitna’ (pg. 442) of Abdurrahmaan Dimisqiyyah.]
Reply

hidaayah
12-25-2006, 03:18 AM
-The Station of Firasah-

Firasah is a sense of visual acumen, perception and insight. Allah says, "Surely! In this are the signs for the mutawassimeen." [15:75]

And with the regard to the meaning of mutawassimeen, here is what some of the great interpreters of the Qur'an said about it: Mujahid said it is "those who have visual acuity". Ibn Abbas said that it means "those who watch closely". Qatadah said that it means "those who learn the lessons". And Muqatel said that it means "those who reflect". There is no contradiction or apparent incompatibility amongst these interpretations. For example, one who sees the ruins and houses of those who belied Allah's Messengers would receive insight, admonition and reflection.

Alllah, subhanahu wa ta`ala, says the following with the regards to the hypocrites, "Had He willed, We could have shown them to you and you would have known them by their marks, but surely you will know them by the lahn of the speech!" [47:30] The first thing mentioned is the firasah of the eye and watching and the second thing noted is the firasah of the ear and hearing. The lahn of their speech is namely two varieties. One is proper and the other is wrong.

The proper lahn may mean eloquence as stated in the hadeeth: "And perhaps some of you are more eloquent in their claim than others." (Bukhari and Muslim) Or it may mean an indirect reference or indication. The wrong lahn is the speech that has grammatical mistakes. By using it, people tend to change the meaning to something incorrect or to a hidden meaning which may not have been intended.




The meaning of the verse is that Allah has confirmed to His Prophet, sallallahu `alayhe wa sallam, that he would know them from the lahn of their speech. It is more likely that one may know more about the speaker and what is within his mind from his speech and the tone of his voice than from his physical appearance. The words and the tone of voice can tell much more, than the appearance, about the intention of the speaker. Firasah can be either visual or auditory.
The Prophet, sallallahu `alayhe wa sallam, is reported to have said, "Beware of the firasah of the believer, for he sees with the light of Allah," then he recited the verse, "Surely,--mutawassimeen." (Tirmidhi) The firasah of the believer is always truthful.
The firasah is a light which Allah, subhanahu wa ta`ala, deposits in the heart of His servant. By this light, His servant distinguishes between truth and falsehood and between right and wrong.

The reality of firasah is a sharp thought that enters the heart and dominates its opinion. It overwhelms the heart just as the lion does to its pray, fareesah. Note the similarity between firasah and fareesah in Arabic. However, in their linguistic forms, fareesah is an object whereas firasah is similar in form to wilayah (authority and power), imarah (authority and command) and siyasah (administration and leadership).

The strength of firasah is dependent on the strength of faith. A person with stronger faith has sharper firasah. Amr bin Nujaid said that Shah al-Kermani had sharp firasah and was never wrong. He also used to say that whoever lowers his gaze away from prohibitions, restrains himself from vain desires, constructs his interior according to muraqabah (knowledge that Allah is watching over us), his exterior according to the Sunnah, and accustoms himself to eat only halal, his firasah will never be wrong.

Ibn Masoud said, "There are three people with the sharpest firasah. The Egyptian who bought Yusuf and then said to his wife, 'Make his stay comfortable, maybe he will profit for us or we shall adopt him as a son.' [12:21]. The other was the daughter of Shuaib, who said to her father with regards to Musa, 'Hire him!' [28:26] And Abu Bakr, for he appointed Omar as his successor." Another narration includes the wife of Pharaoh who said about Musa, "A comfort of the eye for me and for you. Kill him not, perhaps he may be of benefit to us, or we may adopt him as a son.' [28:9]
Abu Bakr As-Siddeeq is considered to be the one with the greatest firasah in the ummah and Umar was the second. The incidents that prove Umar's firasah are numerous, familiar and well-known. He never said with regards to anything, "I think this is so," but it was what he thought. The fact that the Quran approved of his opinion sin many incidents is sufficient evidence of his sharp firasah. One of which was his opinion regarding the redemption of the captives from the Battle of Badr.

Once a man named Sawad Bin Qarib passed by and Umar dind't know him. Umar said, "This is either a soothsayer or he was so in the days of jahiliyyah." Upon sitting before Umar, Sawad said, "O commander of the faithful! You never received any of your guests the way you did me." Umar said, "What we used to do in the days of jahiliyyah is worse than this. But tell me about what I have asked you." Sawad said, "You were true, O commander of the faithful! I was a soothsayer in the days of jahiliyyah, then he told him the story."
The sahabah, in general, had the most accurate and sharpest firasah. The true firasah is obtained from life and from the light Allah grants to whom He wishes from amongst His true servants. The heart receives life and light and then its firasah will almost never be wrong. Allah says, "Is he who was dead and We gave him life and set for him a light whereby he can walk amongst men, like him who is in the darkness from which he can never come out?" [6:122]

The verse describes the person as "dead" because of the disbelief in his heart and the life of jahiliyyah or ignorance he was leading, but then Allah gave him life through emaan or faith of knowledge. Upon his acceptance of these gifts, the Qur'an and faith become the light by which he sees his way out of the darkness (of disbelief and ignorance) and onto the straight path.

Firasah is linked to three human organs: the eye, ear and heart. His eye examines the look and the signs, his ear examines the speech, the over expressions, oblique inferences and hints, content, logic and tone of voice. And his heart analyzes both what is seen and hear to perceive hidden thoughts of others. His analysis and examination of the interior compared to the exterior is like one who examines currency to see if it is counterfeit after examining the outside. It is also similar to Ahlul-Hadeeth (scholars who specialize in the knowledge of the hadeeth), who will read a hadeeth that has a sound isnad (chain of narrators) but upon examination of the matn (text of the hadeeth), it is found that it is a fabricated hadeeth.

There are two factors in firasah. One is the quality of one's mind, the sharpness of the heart and the intelligence. The second is the appearance of the signs and indications on others. When both factors are present than one's firasah may not be wrong. Iyaas bin Mu`awiyah had great firasah and he was well-known because of it , as was Imam Shafiee who was also reported to have written about it.
Reply

hidaayah
12-26-2006, 02:31 PM
Obtaining Ikhlas

Ikhlaas cannot coexist in a heart which [embraces] the love of praise and commendation, [nor] the yearning [to obtain] that which is possessed amongst the people, save in the [manner] that fire and water, or a lizard and fish may coexist.

If your soul informs you to quest for Ikhlaas, turn first towards your yearning and slaughter it with a knife [in a state] of desperation. Then turn [in a state of] asceticism upon praise and commendation, the asceticism of the [one] who loved the Dunya for the sake of the Hereafter. If your quest in the [act] of slaughtering the yearning, and [the acquisition of] asceticism [against] praise and commendation is successful, your [journey] shall be facilitated in your [quest] for Ikhlaas.

If it is mentioned: What may facilitate the [act] of slaughtering the yearning and the [development] of asceticism [against] the praise and commendation?

I say:

The method of facilitating the [act] of slaughtering the yearning: Your definitive knowledge that there is no matter [present] that awakens one’s greed for, save the worship of Allah alone, and the Treasures which He alone possesses. For no individual can furnish the slave with [those Treasures] save He.

The method of facilitating the [development] of asceticism [against] praise and commendation: Your knowledge that there is no individual who can [confer] benefit upon or beautify his praise, [nor] inflict damage upon or disgrace his vilification, save Allah alone.

As the bedouin said to the Prophet, sallallahu `alaihi wa sallam:

My praise [has been] embellished, and indeed my vilification [has been] disgraced. The Prophet sallallahu `alaihi wa sallam remarked: That is Allah. [Tirmidhi 3266, Kitab Tafseer al-Qur’an, Declared Saheeh]
Accordingly, be ascetic for praise [and] the one who is incapable of beautifying his praise for you. [And] for vilification [and] the one who is incapable of disgracing his vilification for you. Be desirous for the One who is absolute in the embellishment of His praise, and is absolute in the tarnishment of His vilification. For none shall acquire that, save with patience and certainty, and when you have forfeited patience and certainty, you are comparable to the one who desired to journey across a sea without [the aid] of a vessel.

Allah has mentioned:
Be patient. Verily the promise of Allah is true, and let not those who are devoid of certainty in faith discourage you from conveying [Allah’s Message]. [Ar-Rum: 60]
We have made from amongst them leaders, guiding under One Command, when they were patient and believed in Our Signs with certainty. [As-Sajdah: 24]
Reply

lolwatever
12-30-2006, 04:17 AM
^ jazak allah khayr :)
Reply

- Qatada -
12-30-2006, 03:35 PM
:wasalamex


Maasha'Allaah nice! :) i've just edited your post out abit bro so its easier and more spaced out to read inshaa'Allaah.



:salamext:
Reply

Ann
12-31-2006, 06:56 AM
A good reminder , thanks for sharing.
Reply

shible
01-06-2007, 02:39 AM
Its a Real good information brother.

Hope to see more such informative threads from you

Assalami alaikkum
Reply

mujahida3001
01-06-2007, 02:42 AM
mashallah excellent!
Reply

Khayal
01-09-2007, 07:59 PM


:salamext:



ONE: How can anyone who has common sense trade Paradise and what is in it for the pleasure of one hour?

TWO: When you fear the creation, you feel repelled by it and run away from it, but when you fear the Creator, you feel close to Him and run towards Him.

THREE: If knowledge without action were of benefit, why did Allaah condemn the scholars of the People of the Book? And if action without sincerity were of benefit, why did He condemn the hypocrites?

FOUR: Repel the thought, for if you don't, it becomes an idea. So repel the idea, for if you don't it will become a desire. So fight against that (desire), for if you don't, it will become a determination and a passion And if you don't repel that, it will become an action. And if you don't replace it with its opposite, it will become a constant habit. So at that point, it will be difficult for you to change it.

FIVE: When a decreed matter occurs to Allaah's a'bd (slave), which he dislikes, then he should have six perspectives about it

First: The Perspective of Tawheed: And that Allaah is the One who decreed it and willed it and created it. And whatever Allaah wills comes to pass, and whatever He doesn't will doesn't come to pass

Second: The Perspective of Fairness: And that He ruled this event to occur in the past and that there is fairness in His Divine ordainment.

Third: The Perspective of Mercy: And that the person's mercy with regard to this thing that was decreed supercedes his anger and vengeance

Fourth: The Perspective of Wisdom: And that it was Allaah's infinite Wisdom that brought that about. He did not decree it in vain nor did He divinely execute it for no purpose

Fifth: The Perspective of Praise: And that to Allaah belongs the complete and entire praise for that thing that was decreed from every angle of it.
Sixth: The Perspective of Worship to Allaah ('Ubudiyyah): And that he is a pure worshipper of Allaah from every standpoint. His Master's Rulings and Decrees occur to him by virtue of his being Allah's possession and slave. So Allah administers him under His decreed rulings just as He administers him under His religious rulings. So it (i.e. the decreed event) becomes a place for these rulings to occur to him.
SIX:Little success (from Allaah), bad views, unawareness of the truth, corruption of the heart, laziness in making dhikr, wasting time, distaste for the creation, estrangement between the servant and his Lord, the prevention of the supplication from being answered, hardening of the heart, the termination of blessing from ones provision and lifespan, the prevention of knowledge, being covered in debasement, humiliation at the hands of the enemy, constricting of the chest, prolonged grief and sorrow, a wretched life of poverty, and a gloomy state of being are all produced from sins and neglecting to remember Allaah just as crops are produced from water and burning from fire. And the opposites of these things are produced from obedience to Allaah.

SEVEN: If your mind would free itself from the governorship of your desires, the state would return back to it.

EIGHT: You have entered into the abode of desires, so you have put your life at stake.

NINE: It was once to said to one devout worshipper of Allaah: "Until when will you continue to exhaust your soul?" So he responded: "It is its relaxation that I seek."

TEN: The women of this world were made beautiful to those who can see in order to test which of them prefers them over the women of the Hereafter So whoever knows the extent of differences, he will choose what deserves to be chosen.

:wasalamex



Source: http://www.albani.co.uk/



.
Reply

FBI
01-09-2007, 08:07 PM
:sl:

Good psot
Reply

Ibn Abi Ahmed
01-13-2007, 04:28 AM
[The Journey of Love - Rihlat al-Hubb]

by Imâm Ibn Qayyim al-Jawziyyah
Translated by Usâma Hasan


By Him whose House the loving pilgrims visit,
Responding with ihram at the appointed limit,
Uncovering their heads in total humility
Before One to Whom faces bow in servility.
They exclaim in the valleys,
"We have responded to You –
All Praise is Yours, and Kingdom too!"
He invited and they answered, with love and pleasure;
When they called upon Him, nearer came the Divine treasure.
You see them on their mounts, hair dusty and dishevelled,
Yet never more content, never happier have they felt;
Leaving homelands and families due to holy yearning,
Unmoved are they by temptations of returning.
Through plains and valleys, from near and far,
Walking and riding, in submission to Allâh.

[At the Ka'bah]

When they see His House - that magnificent sight
For which the hearts of all creatures are set alight -
It seems they've never felt tired before,
For their discomfort and hardship is no more.
Now the eye of the Lover drowns in its streams,
It sees through its tears the goal of its dreams;
Now for Allâh, how many tears are issued,
Each one being followed by a multitude?
When the eye perceives the House, its darkness clears,
And from the sorrowful heart, pain disappears;
Vision cannot encompass this beautiful sight:
Each glance returns with greater delight!
No wonder at this, for when the Merciful preferred
The House for Himself, it became most honoured.
He clothed it in Majesty, a magnificent garment;
Embroidered it with Beauty, a wonderful ornament!
The hearts all love the House therefore,
Awed and humbled, in respect and honour.

['Arafat]

Now to 'Arafat, hoping for Mercy and Forgiveness
From the One overflowing with Generosity and Kindness;
Now for Allâh is that Magnificent Standing
Like, though lesser than, the Day of Reckoning.
The Irresistible draws near, His Majesty manifest,
Boasting to His angels, for He is the Mightiest,

"My slaves have come to Me so lovingly,
I'll be Generous and Merciful, willingly.
I have forgiven their sins, - to this you are witness -
Fulfilled their hopes, and showered them with goodness."

So joyous news! O people of that standing,
When sins are forgiven and Mercy is spreading;
How many slaves are set completely free?
Whilst others seek a cure, and heal will He.
Now Satan is never known to lose such face:
He's blameworthy, rejected, in utter disgrace.
For he sees a matter that enrage him must:
He flees, slaps his face and covers it in dust!
Such Forgiveness he never did see
As granted by the Lord, and such Mercy!
He built his edifice from every temptation available
Till he thought it was complete, unassailable;
Then Allâh struck his building at its very foundation,
So it fell upon him, tumbling in devastation;
What worth has his structure, this evil ploy,
That he does build, and the Lord does destroy?


[Muzdalifah and Mina]

Now to Muzdalifah, to spend the night
In the Sacred Area, then Prayer at first light;
Now on to the Great Pillar, which they need
To stone at the time of the Prayer of 'Id;
Now to their tents for the sacrifice prepared,
Reviving the tradition of a Father revered.
If sacrificing themselves were Allâh's demand,
They would respond, submitting to the command;
Just as they'd expose their necks in Jihad
To Allâh's enemies, till these stream with blood;
They discipline themselves, presenting the head for a shave:
Bringing humility and happiness to the obedient slave.


[The Tawaf of Ifadah/Ziyarah]

So when they've removed those natural growths,
Completed their rites, and fulfilled their oaths,
He invites them again to visit His House:
What honour and welcome this visit allows!
By Allâh, they visit it in so much splendour,
Receiving their rewards and plenty of honour;
There Allâh bestows Grace, Favour and Kindness,
Showing Generosity, Mercy and Forgiveness.

[Mina]

Then they return to Mina, each to his tent,
Every minute wish is granted, and they are content;
They stay there a day, then another, then a third,
They're allowed to depart early, but to stay is preferred;
They stone the pillars daily after the sun's decline,
With a slogan of Takbir in the presence of the Divine!
If only you could see their standing there:
Palms outstretched, hoping for Mercy's share!

"O Lord! O Lord! Knowing as You do
That we hope for no-one, only You!
Then grant our wish, O You All-Knowing,
We pray for Your Mercy overflowing."


[The Farewell Tawaf]

When they've achieved at Mina all their gains,
Once more they fill the valleys and plains:
To the Ka'bah, the Sacred House, by the end of the day,
To circle it seven times, and then to Pray.
When departure nears and they are certain
That the bond of proximity is about to loosen,
There's only a last stand for a final farewell:
Now for Allâh are the eyes that swell,
And for Allâh are the heavy hearts that turn
Into cauldrons of desire where fire does burn;
And the passionate sighs whose heat so vigorous
Nearly melts the Lover, ecstatic, rapturous!
Now you see those bewildered, perplexed in the throng,
Whilst others chant their sorrowful song:

"I depart, but there remains for You my yearning,
My fire of grief is raging and burning;
I bid farewell, but longing pulls my reins -
My heart is encamped in Your eternal plains!"

No blame today for saying what you feel:
No blame for expressing what you used to conceal!


Imam Abu 'Abdillah Shams al-Din Muhammad b. Abi Bakr b. Ayyub al-Zar'i al-Dimashqi, also known as Ibn Qayyim al-Jawziyyah (691-751 H).
Reply

- Qatada -
01-13-2007, 07:53 PM
:salamext:


"The doors of success have been closed upon the creation because of six things:
  1. Their busying themselves with the blessings of Allah instead of thanking Allah for them,
  2. their desire for knowledge while they abandon actions,
  3. the hastiness to sin and delaying repentance,
  4. the deception of having righteous companions and not taking them as examples,
  5. the turning away of the dunya from them while they chase it,
  6. and the approach of the afterlife towards them while they turn away from it."
__________________________________________________ __________________________________


The contemplative believer who remembers God will begin to enjoy solitude and places of seclusion where voices and movements are hushed... There he will find strength of heart and will, and he will no longer be worried or depressed... Then he will begin to taste the sweetness of worship, of which he cannot have enough. In it, he will find abundance of pleasure and comfort - more than what he used to find in diversion and play, or in the satisfaction of wordly desires...When he experiences this state, many of the wordly concerns will disappear, as he is in a completely different world from the rest of humanity.

-Ibn Al Qayyim, Madaarij As_Salikeen


__________________________________________________ __________________________________



Ibn al-Qayyim (may Allaah have mercy on him) said:

“Sin may be more beneficial for a person, if it leads him to repent, than doing a lot of acts of worship. This is what is meant by the words of one of the salaf: ‘A person may commit a sin and enter Paradise because of it, or he may do an act of worship and enter Hell because of it.’ They said: ‘How is that?’ He said: ‘He may commit a sin and continues to think about it, and when he stands or sits or walks he remembers his sin, so he feels ashamed and repents and seeks forgiveness and regrets it, so that will be the means of his salvation. And he may do a good deed and continue to think about it, and when he stands or sits or walks he remembers it and it fills him with self-admiration and pride, so it is the cause of his doom. So the sin may be the factor that leads him to do acts of worship and good deeds and to change his attitude so that he fears Allaah and feels shy before Him and feels humiliated before Him, hanging his head in shame and weeping with regret, seeking he forgiveness of his Lord. Each of these effects is better for a person than an act of worship that makes him feel proud and show off and look down on people. Undoubtedly this sin is better before Allaah and is more likely to bring salvation than one who admires himself and looks down on others, and who thinks that he is doing Allaah a favour. Even if he says words that indicate something other than that, Allaah is the Witness over what is in his heart. Such a person may feel hatred towards people if they do not hold him in high esteem and humiliate themselves before him. If he were to examine himself honestly, he would see that clearly."

-Madaarij al-Saalikeen, 1/299
Reply

- Qatada -
01-13-2007, 07:55 PM
And if you ask about the Day of Increase (in reward) and the visit of the all-Mighty, all-Wise, and the sight of His Face - free from any resemblance or likeness to anything - as you see the Sun in the middle of the day and the full Moon on a cloudless night, then listen on the day that the caller will call: 'O People of Paradise! Your Lord - Blessed and Exalted - requests you to visit Him, so come to visit Him!' So they will say: 'We hear and obey!' Until, when they finally reach the wide valley where they will all meet - and none of them will turn down the request of the caller - the Lord - Blessed and Exalted - will order His Chair to be brought there.

Then, pulpits of light will emerge, as well as pulpits of pearls, gemstone, gold, and silver. The lowest of them in rank will sit on sheets of musk, and will not see what those who are on the chairs above them are given. When they are comfortable where they are sitting and are secure in their places, and the caller calls: 'O People of Paradise! You have an appointment with Allaah in which He wishes to reward you!' So they will say: 'And what is that reward? Has He not already made our faces bright, made our scales heavy, entered us into Paradise, and pushed us away from the Fire?'

And when they are like that, all of a sudden a light shines that encompasses all of Paradise. So, they raise their heads, and, behold: the Compeller - Exalted is He, and Holy are His Names - has come to them from above them and majestified them and said: 'O People of Paradise! Peace be upon you!' So, this greeting will not be responded to with anything better than: 'O Allaah! You are Peace, and from You is Peace! Blessed are You, O possessor of Majesty and Honor!' So the Lord - Blessed and Exalted - will laugh to them and say: 'O People of Paradise! Where are those who used to obey Me without having ever seen Me? This is the Day of Increase!' So, they will all give the same response: 'We are pleased, so be pleased with us!' So, He will say: 'O People of Paradise! If I were not pleased with you, I would not have made you inhabitants of My Paradise! So, ask of Me!' So, they will all give the same response: 'Show us your Face so that we may look at it!'So, the Lord - Mighty and Majestic - will remove his covering and will majestify them and will cover them with His Light, which, if Allaah - the Exalted - had not Willed not to burn them, would have burned them.

And there will not remain a single person in this gathering except that his Lord - the Exalted - will speak to him and say: 'Do you remember the day that you did this and that?'and He will remind him of some of his bad deeds in the Worldy life, so he will say: 'O Lord! Will you not forgive me?' So, He will say: 'Of course! You have not reached this position of yours (in Paradise) except by my forgiveness.'

So, how sweet is this speech to the ears, and how cooled are the righteous eyes by the glance at His Noble Face in the Afterlife...

{Some faces that Day will be shining and radiant, l ooking at their Lord...} (al-Qiyaamah:22-3)

[from the amazing and beautiful book Haadi al-Arwaah ilaa Bilaad il-Afraah by Ibn al-Qayyim, pg. 193]
Reply

- Qatada -
01-13-2007, 07:56 PM
:salamext:


Ibn al-Qayyim (may Allaah have mercy on him) said:

"When a person spends his entire day with no other concern but Allaah alone, Allaah, may He be glorified, will take care of all his needs and take care of all that is worrying him; He will empty his heart so that it will be filled only with love for Him, free his tongue so that it will speak only in remembrance of Him (dhikr) and cause all his faculties to work only in obedience to Him. But if a person spends his entire day with no other concern but this world, Allaah will make him bear its distress, anxiety and pain; He will leave him to sort himself out, and cause his heart to be distracted from the love of Allaah towards the love of some created being, cause his tongue to speak only in remembering people instead of remembering Allaah, and cause him to use his talents and energy in obeying and serving them. So he will strive hard, labouring like some work-animal, to serve something other than Allaah… Everyone who turns away from being a true slave of Allaah and obeying Him and loving Him will be burdened with servitude, love and obedience to some created being. Allaah says (interpretation of the meaning): 'And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (Allaah), We appoint for him a shaytaan (devil) to be a qareen (intimate companion) to him.' [al-Zukhruf 43:36"]
- Al-Fawaa'id, p. 159
Reply

- Qatada -
01-13-2007, 07:56 PM
:salamext:


Ibn al-Qayyim
- rahimahullaah- said:

"There are six stages to knowledge:

Firstly: Asking questions in a good manner.

Secondly: Remaining quiet and listening attentively.

Thirdly: Understanding well.

Fourthly: Memorising.

Fifthly: Teaching.

Sixthly: and it is its fruit: Acting upon the knowledge and keeping to its limits.

Miftaah Daarus-Sa 'aadah ( p.283).
Reply

- Qatada -
01-13-2007, 07:57 PM
:salamext:


People who have memorised the Qur'aan should be known by the night when people are sleeping and he is awake, and by the morning when people are not fasting but he is, by his sadness when they are happy, by his crying when they are laughing, by his silence when they are slandering, and by his piety and humility when they are arrogant. He who has memorised the Qur'aan should be tearful, sad, wise, patient and calm. He should not be rude, inattentive, loud or cruel.


- Ibn al-Qayyim rahimahullaah.
Reply

- Qatada -
01-13-2007, 07:58 PM
إن في القلب شعث لا يلمه إلا الإقبال على الله ، وفيه وحشة لا يزيلها إلا الأنس بالله ، وفيه حزن لا يذهبه إلا السرور بمعرفته وصدق معاملته ، وفيه قلق لا يسكنه إلا الاجتماع إليه والفرار منه إليه ، وفيه نيران حسرات لا يطفئها إلا الرضا بأمره ونهيه وقضائه ، وفيه طلب شديد لا يقف دون أن يكون هو وحده مطلوب ، وفيه فاقة لا يسدها إلا محبته ودوام ذكره والإخلاص له ، ولو أعطي الدنيا وما فيها لم تسد تلك الفاقة أبداً .

"Truly in the heart there is a void that can not be removed except with the company of Allah. And in it there is a sadness that can not be removed except with the happiness of knowing Allah and being true to Him. And in it there is an emptiness that can not be filled except with love from him and by turning to Him and always remembering Him and if a person were given all of the world and what is in it, it would not fill this emptiness."

-Ibn Al-Qayyim
Reply

- Qatada -
01-13-2007, 07:59 PM
"The heart will rest and feel relief if it is settled with Allaah and it will worry and be anxious if it is settled with people."

- Ibn al-Qayyim (rahimahullaah).



"Loving Allaah resembles a brook in a desert with no millstone, and that is why there are few water-drawers. The lover usually wants to be isolated with his lover in privacy in order to find delight, the same as the whale resorts to water, and a child seeks his mother."

-Ibn al-Qayyim rahimahullaah.


Reply

- Qatada -
01-13-2007, 07:59 PM
:salamext:


Your life in the present moment is in between the past and the future. So what has preceded can be rectified by tawbah (repentance), nadam (regret) and istighfar (seeking Allaah’s forgiveness). And this is something that will neither tire you, nor cause you to toil as you would with strenuous labour. Rather it is an action of the heart. Then as regards the future (then it can be corrected) by withholding yourself from sins. And this abandonment is merely the leaving of something and to be at ease from it. This also is not action of the limbs, which requires you to strive and toil. Rather this is a firm resolve and intention of the heart – which will give rest to your body, heart and thoughts. So as for what has preceded, then you rectify it with repentance. And as for the future – then you rectify it with firm resolve and intention. Neither of these involves any hardship or exertion of the limbs. But then your attention must be directed to your life in the present - the time between two times. If you waste it, then you have wasted the opportunity to be of the fortunate and saved ones. If you look after it, having rectified the two times – what is before and after it, as we have said – then you will be successful and achieve rest, delight and ever-lasting bliss. However, looking after it is harder than that which comes before and after it, since guarding it involves keeping to that which is most befitting and beneficial for your soul, and that which will bring it success and well-being.

[Imam Ibn ul Qayyim al Jawziyyah - al-Fawaa’id, pp 151-152]
Reply

- Qatada -
01-13-2007, 08:01 PM
:salamext:


'Unlawful desires are usually associated with ugliness. They leave behind a lingering sensation of pain and guilt. Hence, whenever you are tempted, think about liberating yourself. Think about all the remorse that would accompany the realisation of those desires, and then make up your mind. Struggling your way through obedience is not an easy task. It is, however, associated with goodness and soothing pleasures. Whenever you overburden yourself (with unlawful desires) think about how nice it would be to repent and set yourself free. Think about the pleasures that lawful desires will provide and try to make the correct choice. The dilemma you will experience should be reduced by remembering the sweet pleasure and the ultimate happiness that your obedience (to Allah) will provide. Also make your struggle less of one by picturing the punishment that follows disobedience to Allah. Logically your mind should opt for the more rewarding option and help you to endure the pain of denying yourself the realisation of such desires.'

[On Following Desires - Imam Ibn ul Qayyim al Jawziyyah - Al-Fawaaid] [May Allah reward the unknown translator]
Reply

- Qatada -
01-13-2007, 08:01 PM
:salamext:


Al-Hasan Al-Basri said,

“Every day the sun rises it calls upon us, “Oh people! I am a new day; I am an observer of your actions. Take advantage of me for I will not return until the Day of Judgment.” “Oh, son of Adam you are nothing but a few breaths. Once one breath goes out, part of you goes with it. In the same way that part of you has gone, soon all of you will go.”
Ibn Al-Qayyim said,
“Every gulp of air that goes out in a cause other than the cause of Allah (SWT) will turn to sorrow and regret on the Day of Judgment.” He also said, “A sign that Allah (SWT) despises you is when you find yourself wasting your time with trivial matters; in this way you miss your chance of going to heaven. And a sign that Allah (SWT) likes you is when you find yourself fulfilling more duties than you have time for.” A saying goes, ‘The devil makes work for idle thumbs.’ If you want to know whether Allah (SWT) is pleased with you, then think: Are you busy or idle?"

Al-Muhasiby said,

“I wish that time could be acquired with money. If so I would buy time from wasteful and ungrateful people so that I could spend it serving Allah (SWT).”
Ibn Masoud said,
“I never regretted anything except a day that passed by without having increased my deeds.”


http://www.islamicboard.com/basics-i...fteners-4.html
Reply

- Qatada -
01-13-2007, 08:02 PM
How amazing it is then that we perceive the foolish man as a gentle person, and the feeble minded person as one who is Intelligent!

They (the misled) are the ones who reap the bounties of this unlasting despicable place and hold it higher in regard than the priceless bounties which are everlasting (Aakhirah). He sold a Paradise whose width is the distance of the Heavens and the Earth in return for a narrow prison infested with diseases and trials. He traded the luxurious homes placed in Jannah with rivers flowing beneath for narrow hovels which will one day be diminished to ruins and destruction. He exchanged the Companiable Virgins who resemble pearls and rubies for women who have impurities and are of evil traits. He traded the Hoor of Jannah who are guarded in pavilions for the foulmouthed filthy women of human race. He exchanged the flowing rivers of Wine delicious to those who drink for a Drink which is Najis (filthy); it does away with the senses and destructs ones Dunya and Deen. He traded the delight of seeing the face of the Most Exalted, the Most Merciful in favor of seeing the blamed and abhorrent faces of mankind. He traded the delight of listening to the speech of the All-Gracious in place of listening to stringed instruments and songs and melodious tunes. Similarly he traded sitting on thrones of Pearls and chrysolite and rubies on the Day of bounty, in favor of attending the gatherings of the hypocrites, of being in the company of Every Rebellious Devil. He forgoes the calling of the caller: “O inhabitants of Jannah! Verily today you will live in luxury and you will never despair. You will live forever more and never die and you will inhabit (Jannah) and will never be made to leave. You will stay young and never grow old”, In favor of listening to the songs of the singers.

[Ibn Qayyim - Haadi al-Arwaah ilaa Bilaad il-Afraah]
Reply

- Qatada -
01-13-2007, 08:03 PM
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".
Reply

hidaayah
01-14-2007, 02:22 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]
Reply

hidaayah
01-14-2007, 03:35 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....

continue here
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Umm Yoosuf
01-14-2007, 09:50 AM
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.
Reply

masterfir786
01-14-2007, 01:42 PM
hi,
Excellent post
Reply

hidaayah
01-15-2007, 11:39 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:
  1. The sayings of the heart
  2. The actions of the heart,
  3. The sayings of the tongue, and
  4. 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.
Reply

hidaayah
01-15-2007, 11:52 AM

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.
Reply

MinAhlilHadeeth
01-15-2007, 01:09 PM
:salamext:

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.
Reply

tresbien
01-15-2007, 01:28 PM
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
01-15-2007, 03:20 PM
“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)]
Reply

MinAhlilHadeeth
01-15-2007, 03:28 PM
:salamext:

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

Umm Safiya
01-15-2007, 05:53 PM
:salamext:

Masha All&#226;h.. B&#226;rak All&#226;hu f&#238;kum..
Reply

hidaayah
01-16-2007, 11:06 AM
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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hidaayah
01-22-2007, 12:00 PM
An advice on how to call to Allah the people immersed in the Dunya Ibn ul Qayyim al Jawziyyah

The learned individual does not command the people to abandon the Dunya, for they are incapable of abandoning it. Rather he instructs them to abandon wrongdoing with their [continue] residence in the Dunya. For the abandonment of the Dunya is supererogatory, but the abandonment of wrongdoing is obligatory. Accordingly, how can an [individual] be commanded to a supererogatory action, when he has [neglected] to establish an obligatory one?!

If the abandonment of wrongdoing becomes difficult for them to [endure], endeavour to make them love Allah by [means] of mentioning His Signs, His Blessings, His Munificence, His Perfect Attributes, and Exalted Descriptions. For indeed the heart is naturally inclined towards His love.

If it is attached towards His love, the abandonment of wrongdoing and independence from it, in addition to the persistence upon it shall become easy [to obtain]. Verily, Yahya ibn Mu`adh mentioned,

Questing for an intelligent [person] for [the affairs of] the Dunya,

Is superior to the abandonment of an ignorant [person] for it.

A judicious man invites people towards Allah, thus the [act] of responding becomes easy for them. An ascetic invites them towards Allah by the abandonment of the Dunya, thus the [act] of responding becomes difficult for them.

Source: http://islaam.com/Article.aspx?id=318
Reply

hidaayah
01-22-2007, 12:19 PM
Migration of the Heart
The caravan departs, and the traveller enters into a foreign land. He becomes separated from the habits and customs associated with his homeland. This allows him to ponder carefully over his situation. He seeks the most important thing that helps in his journey to Allah, and that deserves his life's pursuance.
The One in whose Hand is the guidance guides him to this most important thing that he seeks: "Migration to Allah and His Messenger". This migration is a fard (mandatory Islamic duty) on everyone at all times - it is the thing that Allah ta'ala requires from His 'ibaad (slaves).
Migration is of two types:
  1. The first is the migration of the body from one land to another. The legislation regarding this type of migration is well known, and it is not our intention to discuss them here.
  2. The second type is the migration of the heart to Allah ta'ala and His Messenger sallallaahu 'alayhi wa sallam. This is the only true hijrah; it must precede the bodily hijrah, which is its natural outcome.

Continue here
Reply

MinAhlilHadeeth
01-24-2007, 11:38 AM
:salamext:

JazakAllah khayr!
Reply

MinAhlilHadeeth
01-25-2007, 05:26 PM
Being Deceived by 'Aashuraa

Shaykhul Islaam Ibn Qayyim al-Jawziyyah

Reference: Al Mawsoo'ah P.31


Some people deceive themselves by depending on deeds such as fasting on the day of 'Aashuraa or the day of 'Arafah to the point that one may say:

'Fasting the day of 'Aashuraa will clear all the years sins, fasting on the day of 'Arafah would remain and that is more reward.'

Ibnul Qayyim states:

"Such a deluded person is unaware that fasting Ramadaan and [praying] the five daily prayers are superior to and more dignified than fasting on 'Arafah or 'Aashuraa, and they only expiate [the sins committed] between them if the major sins are avoided. So [the fasting of] Ramadaan to Ramadaan and the Jum'ah prayer to the Jum'ah prayer can not expiate minor sins except if the major sins are abandoned in addition to that, so the two of these strengthen one another to expiate the minor sins.

Amongst the deluded are those who think that their obedience is greater than their sins. This is because they do not take themselves into account or count their sins, but they count and remember a form of obedience that they practice, like one who practices Istighfaar with his tongue and glorifies Allaah a hundred times daily, then backbites the Muslims and tears up their reputations, speaks with what Allaah is not pleased with all day. He continuously thinks about the virtues of the 'Tasbeehaat' and 'Tahleelaat' and pays no attention to the punishment of backbiting, lying and tale carrying and the other harms of the tongue. This is complete and utter deception."


Translator: Nadir Ahmad, Abu Abdul-Waahid
Reply

Pk_#2
01-25-2007, 05:28 PM
AsalamuAlaykum Warahmatullahi Wabarakatuh,

JazakAllah khair,

:)

Nice Thread!
Reply

FBI
01-25-2007, 05:31 PM
:sl:

such people plan against allah, they think they can decieve him, but he's the best of planners.
Reply

hidaayah
01-26-2007, 03:28 AM
Ibn al-Qayyim, rahimahullah said: “So O reader, for you is to benefit from this book, and upon the author is the penalty. You have the fruit, and upon him is arduous labour. So whatever you find it in harmonious with the truth and accurate - then accept it. And focus not to the author. Rather focus to what is being said, not to who is saying it. For Allah has admonished those who reject the truth if it comes from one whom he hates, and accepts it if it comes from one he loves, for these are characteristics of a wretched ummah. Some of the companions said: “Accept the truth from the one who says it, even if you dislike him, and reject falsehood from whoever it comes, even if he is beloved”, and whatever mistakes you find, then its author did not exerted effort to bring it about purposely, and truly Allah refuses to grant perfection to any save Himself. However, the one whose mistakes are counted is closer to the truth, than the one who has his goodness counted. It is upon the one who speaks to take as a source for his speech authentic knowledge, to aim to make his advice for the sake of Allah, His Book, His Messenger and to his fellow Muslim brothers. For if he makes the truth in accordance with his desires, then his heart, actions, condition and path will become corrupt. Allah says: “If the Truth had been in accord with their desires, truly the heavens and the earth, and all beings therein would have been in confusion and corruption! [23:71]” [From Madaarij as-Saalikeen and Miftaah Daar as-Sa’aadah].


Reply

hidaayah
01-26-2007, 03:31 AM
“Ward off passing thoughts, for if you do not, they will become ideas. Ward off ideas, for if you do not, they will become desires.Fight the desires, for if you do not, they will become resolve and determination. And if you do not ward them off, they will become actions. If you do not resist them with its opposite, they will become habits.And it will be difficult for you to get rid of them." [al-Fawâid by Ibn al-Qayyim al-Jawziyyah]
Reply

ilm.seeker
01-26-2007, 04:58 AM
Shaik Ibn Qayyim Al-Jawziyyah

Articles & Books @ Online
  1. Strangeness and Strangers - Imam Ibn ul Qayyim al Jawziyyah
    Based on a booklet by ibn Qayyim entitled al-Ghurbathu wa al-Ghuraba
  2. Remembering the Destination of Mankind in the Hereafter – a Cure for Weak Iman
    Imam Ibn ul Qayyim al Jawziyyah
  3. The Traps of Iblis - by Ibn Qayyum al-Jawaziyah
  4. Patience at the time of Bereavement - Ibn Qayyim al-Jawziyyah - islaam.net
  5. The Soul's Journey after Death - An Abridgement of Ibn Al-Qayyim's Kitabar-Ruh - 17p
  6. The Connection of the Soul to the Body - Ibnul-Qayyim al-Jawziyyah - troid.org
  7. The Path to Guidance..The Path to Paradise - Ibn al Qayyim - SalafiPub - 20p [PDF]
  8. Love of Allah - by Imâm Ibn Qayyim al-Jawziyyah - islaam.net
    A Beautiful Poem excerpted from the book An-Nuniyyah, by the great scholar of the past, known as the Doctor of the Soul, At-Tabib an-Nufus
  9. The Bitter Consequences of Sins - Imaam Ibn Qayyim al-Jawziyyah - Ahya.org - 2p
  10. Food and Eating Habits According to the Sunnah - Imaam Ibnul-Qayyim al-Jawziyyah - troid.org
  11. Purification Of Soul - Ibn Al-Qayyim al-Jawziyya - 20p
  12. The Easiest Form of Worship - Imam Ibn ul Qayyim al Jawziyyah
    The Invocation of God - Al-Wabil al-Sayyib min al-Kalim al-Tayyib
    © 2000, Michael Abdurrahman Fitzgerald & Moulay Youssef Slitine (Translators) -Islamic Texts Society, UK
  13. The Hardness of the Heart - By Imaam Ibnul-Qayyim al-Jawziyyah - 2p
  14. The Types of Heart - Imâm Ibn Qayyim al-Jawziyyah
  15. The Four Poisons Of The Heart - islaam.net - Hanbali,IbnAlQayyum etc
  16. Requirements of the Journey - Imâm Ibn Qayyim al-Jawziyyah
  17. Gratitude in the Qur’ân - Imâm Ibn Qayyim al-Jawziyyah - islaam.net
  18. The Great Virtue of Lowering the Gaze - Imâm Ibn Qayyim al-Jawziyyah
  19. A Comprehensive Series of Articles on Patience by Imâm Ibn Qayyim al-Jawziyyah
    Patience and Gratitude. By Ibn Qayyim al-Jawziyyah. An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat by TaHa Publications
  20. Ahadith about the patience by Imâm Ibn Qayyim al-Jawziyyah
  21. Sahâbah on the virtues of patience by Imâm Ibn Qayyim al-Jawziyyah
  22. What is the most difficult type of patience by Ibn Qayyum al-Jawaziyah
  23. Ways of Strengthening Patience - Imâm Ibn Qayyim al-Jawziyyah - islaam.net
  24. From the Completeness of a Man is Love for His Wives - By Imaam Ibnul-Qayyim - troid.org - 3p [PDF]
  25. From the Rights of Tawheed - Ibn Qayyim al-Jawziyyah - islaam.net - 2p
  26. Allaah Has Cut Off All Of the Ways [to Shirk] That the Mushrikeen Are Attached To -[PDF] Ibn al qayyum - SalafiPubs - 3p
  27. The Path to Guidance - Imâm ibn al-Qayyim al-Jawziyyah - ahya.org - 78p [PDF]
  28. The Dispraise of Al-Hawaa (Lowly Desire) - Ibnul Qayyum al Jawajiya - part1&2 - 242p [PDF]
  29. Two ways to know the Creator - Ibnul Qayyum al Jawajiya - SalafiPub - 26p [PDF]
  30. The prayer and its effect upon abandoning sins and developing the soul -by Imâm Ibn Qayyim al-Jawziyyah - islaam.net
  31. The Excellence of Friday - Imam Ibn ul Qayyim al Jawziyyah - islaam.com
  32. People's Levels Regarding Performance of the Prayer - Ibn Al Qayyum - SalafiPub - 1p
  33. Polishing the Hearts - Imaam ibn al-Qayyim al-Jawziyyah
    - For everything there is a polish and the polish for the heart is the dhikr of Allaah
  34. The Great Benefit and Virtue of Supplication - Ibn Al Qayyum - 6p
  35. The Supplication and Al-Qadar - Ibn al qayyum Al-Jawziyyah - 2p
  36. The State of Repentance - Imam Ibn ul Qayyim al Jawziyyah - 3p
  37. Zakaat - Imam Ibn ul Qayyim al Jawziyyah - islaam.com - 1p
  38. The Wisdom and Benefits behind Fasting - Imaam Ibn Qayyim Al-Jawziyyah - al-manhaj.com
  39. Allah Grants Help and Victory to Followers of the True Deen - Imam Ibn ul Qayyim al Jawziyyah
  40. How do you benefit from the Quran - Ibn Al Qayyum - 1p
  41. Tafseer of the Mu'awwadhatayn (Last Two Surahs) by Ibn al-Qayyim - 8p [PDF]
  42. The Prophet's Battles, Armies and Expeditions - Ibn al-Qayyim al-Jawziyyah
  43. Benefiting From Knowledge - Ibn Al Qayyum al Jawajiya - 2p [PDF]
  44. Categories of People Regarding 'Ilm (knowledge)- Imaam Ibnu Qayyim - Dr Saleh As-Saleh [PDF]
    An Article Based Upon Imaam Ibnu Qayyim's Discussions in his Classical Miftaahu Daari-s-Sa'aadah The Key for the Abode of Happiness Adapted to English By Dr. Saleh As-Saleh
  45. Fawaa'id - Points of Benefit - Ibn Qayyum Al zawaziayh - 3p
  46. Open Rejection of the Rulers - Ibn ul Qayyim - 1p
  47. Beautiful Poem on Hajj - Ibn Al Qayyim Al Jawziyaa
Links
Reply

hidaayah
01-27-2007, 04:02 PM
There are ten useless matters:
1. Knowledge that is not acted on
2. The deed that has neither sincerity nor is based on following the righteous examples of others
3. Money that is hoarded, as the owner neither enjoys it during this life nor obtains any reward for it in the Hereafter
4. The heart that is empty of love and longing for Allah, and of seeking closeness to Him
5. A body that does not obey and serve Allah
6. Loving Allah without following His orders or seeking His pleasure
7. Time that is not spent in expiating sins or seizing opportunities to do good
8. A mind that thinks about useless matters
9. Serving those who do not bring you close to Allah, nor benefit you in your life
10. Hoping and fearing whoever is under the authority of Allah and in His hand; while he cannot bring any benefit or harm to himself, nor death, nor life; nor can he resurrect himself.
However the greater of these matters are wasting the heart and wasting time. Wasting the heart is done by preferring this worldly life over the Hereafter, and wasting time is done by having incessant hope. Destruction occurs by following one’s desires and having incessant hope, while all goodness is found in following the right path and preparing oneself to meet Allah.

How strange it is that when a servant of Allah has a [worldly] problem, he seeks help of Allah, but he never asks Allah to cure his heart before it dies of ignorance, neglect, fulfilling one’s desires and being involved in innovations. Indeed, when the heart dies, he will never feel the significance or impact of his sins.
[Al-Fawaid]


Reply

hidaayah
01-27-2007, 04:15 PM
There are two things one should be take heed of if one wishes to attain success and felicity:

1-To know the details of the means of attaining good and evil, and to be clear about these through witnessing them in the world around, through one's own experience and that of others, as well as through reports one has heard about earlier and latter nations. One of the most effective means for attaining this is pondering over the Qur'an, for along with the sunnah, it clearly explains the paths to good and evil. If you turn your attention to them, they will suffice you. They will inform you of Allah's treatment of the obedient, and of the sinners. Moreover, apply what you read to practical experience, and you will see the illustration of this - that Allah is true, the Messenger is true, the Qur'an is true, and that Allah fulfills His promise. History contains details of the paths to good and evil mentioned in the Qur'an and sunnah.

2- Beware of deceiving oneself with regard to these paths. This is very important, for the servant knows that sin and heedlessness are harmful to him in his world and the Hereafter, and yet he may deceive himself:

Through relying on Allah's pardon and forgiveness, by procrastination of repentance, by performing istighfar only verbally, by doing good deeds [after impetuously sinning], by knowledge, by justifying his sins by the argument of destiny, by citing examples of people committing similar sins, or by following in the footsteps of ancestors and elders.

Many people think that they can perform some sin, and then if they say "Astaghfirullah" the sin will disappear. Or, they may deceive themselves with ahadith such as: "Whoever says "SubHaanallaahi wa-biHamdih" one hundred times in a day, his sins are taken off from him, even if they be like the foam of the ocean." Or "A servant committed a sin and then said, 'O Lord! I have committed a sin, so forgive me,' and so he was forgiven . . . . then Allah says, 'My servant knows that he has a Lord Who forgives sins, and takes [to task] for them. I have forgiven My servant, so let him do as he wishes.'"

Such people cling to the texts of hope, and hold fast to them with both hands, and put [all] their reliance in them, such that if they are reprimanded for committing some sin, they will recite all that they known about Allah's mercy and forgiveness. Some went to excessive limits in this, such that they claimed that to remain free of sins is being ignorant or under-estimating Allah's mercy and pardon.

Some deceived people cling to the notion of fatalism; that the servant has no free-will and that he is compelled to commit sins. Other cling to the notion of irja' (false hope), claiming that faith is merely affirmation, and that deeds are neither a part of faith nor have any effect upon it. According to their claim, the iman of the most sinful of believers is just like the iman of the angels Gabriel and Michael.

Some are deceived by their fathers and elders, thinking that they have a rank before Allah, such that they would not leave them to perish. They take this by analogy from the behavior of worldly kings, who might grant a favor or pardon to someone based on the merits of his father or relatives. Such people are used to being taken out of difficult situations by their fathers, and are under the impression that this may happen in the Hereafter too.

Others deceive themselves by reasoning that Allah has no need of punishing them since He gains nothing from it, and He does not lose anything by showing them mercy. Such a person may say, 'I am in dire need of His mercy, and He is not at all needy of [anything]. if a poor, thirsty person were in dire need of a drink of water from someone in whose premises there flows a river, he would not be denied it, and Allah is more generous, and more expansive in mercy.'

Others are deceived by ridiculous misinterpretations/ misunderstandings, e.g.:

"Your Lord will give you, so that you become pleased." [Surah Duha, 5] he says: I am not pleased to enter the Fire. This is despicable ignorance, and clear lies, for he should be pleased by what Allah is pleased by, and it is not against Allah's pleasure to punish the oppressors, wrong-doers, evil-doers, traitors and those persistent on major sins. "Allah forgives all sins." [Surah Zumar, 93]

This is also despicable ignorance, for this verse refers to those who repent; otherwise it would imply invalidation of the verses threatening punishment for the sinners. This is specified by another verse,

"Allah does not forgive that partners be associated with Him, and He forgives anything beneath that to whomever He wills." [Surah Nisa,48] Also, "None will burn in it except the most miserable one who rejected and turned away [from the truth]." [Surah Layl, 15-16]. This is a specific fire from among the various levels of Jahannam, and moreover the fact that only the rejecters will burn in it does not rule out that others may enter it. "[Hell] has been prepared for the unbelievers." [Surah Baqarah, 24]. The fact that it has been prepared for the unbelievers does not rule out that sinful Muslims may also be punished in it, just as the fact that Heaven "has been prepared for the pious" [Surah Aali-`Imran, 133] does not rule out that people with the smallest grain of faith may enter it even if they were not pious.

Some are deceived by fasting the days of `Ashura and `Arafah, such that some may even say that the fast of `Ashura' expiates the whole year, and the fast of `Arafah remains as a surplus of reward. Such people have failed to realize that the fast of Ramadan and the 5 daily prayers are greater and more noble than the fasts of `Arafah and `Ashura, and that [it is understood that] sins are [only] forgiven as long as major sins are avoided. So, [fasting] from one Ramadan to another, [praying] from one Jumu`ah to the next, act in a mutually strengthening manner to achieve forgiveness of minor sins, provided major sins are avoided. So, how then can an optional fast expiate every major sin of a person while he still persists upon the sins, and has not repented from them? Also, it is possible that these two optional fasts expiate all sins in totality, but that this has certain prerequisites and conditions, such as avoidance of major sins, or that the expiation is achieved in conjunction with other good deeds, much the same as the 5 daily prayers and the fasting of Ramadan expiate minor sins in conjunction with the avoidance of major sins. "If you abjure the major things which you are prohibited from, We shall expiate you your evil deeds. [Surah Nisa, 31]

Some are deceived by the hadith Qudsi, "I am according to the good expectation/thought of My servant., so let him think of Me as he wishes." i.e. that whatever he thinks I will do to him, I will. But, good expectations can only be with good conduct, for one who does good expects that his Lord will deal with him well, will not break His promise, and will accept his repentance. As for the one of evil conduct, who persists upon major sins, oppression and other evils, the desolation of sin, wrongdoing and [other] prohibited things prevent him from having good expectations of his Lord. This is something we witness in everyday life. A disobedient employee who has run away with company property will not have a good expectation of his boss. The evil of wrong deeds cannot coexist with good expectation. The best in expectation of his Lord['s mercy] is the most obedient to Him. Hasan Basri said, "The believer has good expectation of his Lord, so he make his deeds good. But, the evil person has bad expectation of his Lord, so he does evil."

How can someone claim to have good expectation of his Lord when he is like a runaway, and is doing things which displease and anger his Lord, and has abandoned His orders, and is at war with Him. How can one have good expectation of his Lord if he thinks that He does not see him? "And, you used not to conceal yourself, lest your hearing, sight and skin testify against you, but you thought that Allah does not know much of what you used to do. And that, your expectation which you entertained about your Lord, has destroyed you, so you have become among those lost/ruined." [Surah Fussilat, 23] So, these people, who thought that Allah did not know much of what they did, actually had ill- expectation of their Lord, and that destroyed them. Such people are deceived if they think they will directly enter Heaven; they are fooling themselves; Satan is leading them astray and beguiling them.

Ponder over this.

Consider: how is it possible for one's heart to be certain that one is going to meet Allah, that Allah sees and hears all that he does, and knows his secret open affairs, and that he will be made to stand before Allah, answerable for all his deeds - how can one be certain and aware of all of this, and yet persist upon things which displease Allah; persist upon abandoning Allah's orders, neglecting His rights, and yet claim that he has good expectation of Allah?!!

Abu Umamah Sahl ibn Hanif reports: `Urwah ibn al-Zubayr and I entered upon `A'ishah and she said : If only you had seen the Messenger of Allah in one of his illnesses; [when] he had 6 or 7 dinars. The Messenger of Allah ordered me to distribute them [in charity?], but the pain of the Messenger of Allah kept me from doing that, until Allah cured him. Then, he asked me about them: "What have you done? Had you distributed the 6 dinars?" I said, "No, by Allah. Your pain had kept me from doing so." He asked for them to be brought [to him], and put them in his hand then said, "What would be the expectation of Allah's prophet if he met Allah with these in his possession?"

What, then would be the expectation of the people of major sins, and the oppressors, if they were to meet Allah with these sins and forfeited rights of people on their backs? If their claim that they entertained good expectations that Allah would not punish evil and wrongdoing people, were to benefit them, then everyone could do as he wished, doing everything that Allah has forbidden, provided he kept good expectation of Allah, thinking that the fire will not touch him. Subhanallah! How deceived can one be? Prophet Ibrahim said to his people, "Is it a lie, gods besides Allah, that you desire? What then is your expectation of the Lord of the Worlds?" [Surah Saffat, 86] i.e. what is your expectation of Allah, what do you expect He will do to you if you meet Him having worshipped other than Him?

So, if we reflect over this, we will realize that good expectation of Allah is equivalent to good deeds, for one is moved to good deeds by good hope of Allah, that He will reward him for his efforts and accept them. Otherwise, good expectation along with pursuit of whims and desires and lusts is incapacity.

In short, good expectation can only occur if the means for salvation are pursued. Pursuit of the means to destruction cannot accompany good expectations.

Someone might claim: It might, based on the expansiveness of Allah's mercy and forgiveness and generosity, and that His mercy exceeds His wrath, and that punishing does not benefit Him, nor does forgiveness harm Him. The reply is: Allah is indeed most generous and merciful, but this is in the appropriate place. Allah is also described as possessing wisdom and might and inflicting retribution, seizing with might, and punishing those deserving punishment. So, if the good expectation is based merely on some of Allah's attributes, then the righteous and the evil, the believer and the unbeliever, would equally be candidates for it. But, the names and attributes of mercy do not benefit the unbeliever or similarly one who has neglected his duty and exposed himself to Allah's curse. Rather, good expectation of Allah is for one who repents, regrets his sins and desists from the. This is good expectation, whereas the first is deception.

"Those who believe, and those who perform hijrah and jihad in the path of Allah - they are hopeful of Allah's mercy." [Surah Baqarah, 218] So, these people are the ones who can be truly hopeful of Allah's mercy; not the evil and sinful people. "Then, your Lord is, to those who make hijrah after they have been persecuted, and then perform jihad and are patient/steadfast - indeed, your Lord is, after that, Most Forgiving, Most Merciful. [Surah Nahl, 119] So, the knowledgeable one is he who puts hope in its correct place, whereas the deceived one is he who puts it elsewhere.
[Al-Jawab al-Kafi li-man sa'al `an al-Dawa' al-Shafi ]
Reply

syilla
01-31-2007, 08:07 AM
:sl:

i know i'm going to post looooooong article :hiding: but because i love this article so much...i MUST share it with everyone of you.

source

Strengthening the Motive of Reason and Religion
Imam Ibn ul Qayyim al Jawziyyah

An abridged translation of "`Uddat as-sabirin wa dhakhirat ash-shakirin"
Translated by Nasiruddin al-Khattab
© 1997 Ta-Ha Publishers, UK


In the battle between reason/religion and whims/desires, we have the following weapons at our disposal:

1. We should remember the glory and greatness of Allah, and feel that He is too great to be sinned against as He is all-seeing and all-hearing. Whoever thinks of the greatness of Allah will never be at ease in committing wrong actions.

2. If we claim to love Allah, then we should not disobey Him, because of that love. A person should be obedient to the One he claims to love. Those who refrain from committing wrong action out of their love for Allah are of the highest status in His sight, as are those who worship Him out of love for Him. There is a great difference between the one who obeys Allah and abstains from wrong action Out of love, and the one who does so out of fear of punishment.

3. We should think of the blessings and favours of Allah, as a decent and noble person would never act against the one who has been treating him kindly- Only base and ignoble people do such a thing. If we think of the blessings and favours of Allah, we will realize that we should not respond by going against His commands and committing wrong action.

4. We should think of the wrath and punishment of Allah, as He will be angry with the person who persists in committing wrong action. Nothing can stand in the way of the consequences of His anger, least of all this weak slave of His.

5. We should think of what the person who commits wrong action has to lose, in this world and the next. It should be sufficient to think of the loss of iman (faith), of which the smallest amount is worth much more than everything in this world. How can anyone be willing to lose his iman in return for some brief

Moment of pleasure the consequences of which might last forever? In a sahih hadith, the Prophet (SAAS) said: "No adulterer is a believer at the time when he is committing adultery." Commenting on this hadith, one of the Sahabah said: "His iman wil be dragged out of him until it goes over his head like a cloud. If he repents, then his iman will return to him."

6. We should relish the idea of defeating the Shaytan and being victorious over him, because overcoming him, and our whims and desires, is a thing of joy and carries a great reward. It is like taking medicine and being rewarded with restoration to good health.

7. We should bear in mind the reward and compensation which Allah has promised to those who control their whims and desires, and abstain from that which is haram.

8. We should think of the special companionship of Allah, as He has told us: "Allah is with those who patiently persevere." (al-Baqarah 2: 153) "For Allah is with those who restrain themselves and those who do good" (an-Nahl 16: 128) "For verily Allah is with those who do right." (al-Ankabut 29: 69)

9. We should be ever mindful of death, which could come upon us at any time, suddenly and without warning

10. We should stop thinking of falsehood and bad ideas. Even if bad thoughts cross our minds, we should not let them stay, otherwise they may become hopes and wishes which we may act upon, and harm ourselves and others in the process.

11. We should gradually strengthen our religious motive in fighting whims and desires. Once we have tasted the joy of defeating those whims and desires, then our determination and willpower will grow stronger.

12. We should direct our thoughts towards contemplation of the signs of Allah which He has encouraged us to think about, whether they are in the Quran or in the universe around us. If such thoughts are constantly in our hearts and minds, this will help us to shun the whispering of the Shaytan. There is no greater loser than the one who, instead of thinking of Allah, His Book, His Prophet and his Sahabah, dwells on Shaytan and the ideas of Shaytan.

13. We should remember how short is our stay on this earth. No-one would want to feel that all he has achieved in this life is the worst kind of deeds, except a person who has no spiritual ambition, whose heart is dead and who is careless. Such a person will ultimately regret his deeds when he realizes that, far from benefiting him, they will lead to punishment. Even the person who has many good deeds to his credit will feel that sense of regret when he realizes that he could have done even more.

14. We should know that Allah has created us to live an eternal life with no death, a life of pride and ease with no humiliation, a life of security with no fear, a life of richness with no poverty, a life of joy with no pain, a life of perfection with no flaws. Allah is testing us in this world with a life that will end in death, a life of pride that is accompanied by humiliation and degradation, a life that is tainted by fear, where joy and ease are mixed with sorrow and pain. So many people are mistakenly seeking an easy life of power and pleasure in this world, but most of them never manage to achieve it, and those who do, enjoy it only for a brief time before it vanishes. The Prophets called people to an eternal life of plenty, and whoever answers their call will have the best life in this world, better than the life of kings and their followers, for zuhd in this life is true richness. This is something which the Shaytan greatly envies the believers.

Merely knowing the facts that we have outlined above is not enough. We have to strive and do our utmost to achieve our aim and attain perfection. The best way to do so is to put a stop to the habits that are controlling our lives, as these are the main obstacles which prevent us from succeeding. We should avoid places of fitnah and temptation, as the Prophet (SAAS) told us,

"Whoever hears of the Dajjal should keep away from him." The best way to protect ourselves from wrong is to keep away from anything that could lead to it. One of the favourite tricks of the Shaytan, which deceives everyone except those who are clever enough to see it, is to show a person some goodness in a wrong thing, and call him to go towards what is good; when the person gets close to it, he falls into the trap.
Reply

Dawud_uk
02-01-2007, 01:30 PM
may Allah swt reward you for posting this article and may we all benefit from it insha'allah.

assalaamu alaykum,

Abu Abdullah
Reply

mustafaisb
02-03-2007, 06:24 PM
:salamext: Jazakallah. :wasalamex:
Reply

Ibn Abi Ahmed
02-07-2007, 02:21 AM
:sl:

The Dispraise of al-Hawaa Ibn Qayyim al Jawziyyah
Reply

Ibn Abi Ahmed
02-07-2007, 03:36 AM
Ibn al-Qayyim (may Allaah have mercy on him) said in I’laam al-Muwaqqi’een (2/91):
With regard to the distinction between the nighttime prayers and the daytime prayers, in terms of reciting out loud and reciting silently, there is great wisdom in that, because the night is a time when voices and movements are stilled, and hearts are focused and have renewed energy. The day is the time when people are busy with their day-to-day occupations, and the night is the time when a person can focus with his heart on what he is saying with his tongue. Hence the Sunnah is to make the recitations in Fajr longer than in other prayers. The Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite between sixty and one hundred verses in them, and Abu Bakr used to recite al-Baqarah in them, and ‘Umar used to recite al-Nahl, Hood, Bani Israa’eel, Yoonus and similar soorahs, because the heart is more free of distractions when it has just been wakened from sleep. If the first thing that a person hears is the word of Allaah in which there is all goodness, then these words will come to his heart which is free form any distraction, and will thus have a great impact on him. As for the day, the opposite is the case, so Qur’aan is recited silently unless there is a reason, such as the large gatherings on Eid and Jumu’ah (Friday), and when offering prayers for rain and the eclipse prayer. On those occasions it is better to recite out loud and that is more likely to achieve the objective and is more beneficial, and because this serves to convey the words of Allaah when there is a large gathering.
Reply

Hisbul_Aziz
02-10-2007, 11:00 PM
By Ibn Qayyim al-Jawziyyah.
An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat"
[The Definition of Patience]

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Sabr is an Arabic word which comes from a root meaning to detain, refrain and stop. There is an expression in Arabic, "so-and-so was killed sabran," which means that he was captured and detained until he died. In the spiritual sense, patience means to stop ourselves from despairing and panicking, to stop our tongues from complaining, and to stop our hands from striking our faces and tearing our clothes at times of grief and stress.

WHAT THE SCHOLARS HAVE SAID ABOUT PATIENCE

Some scholars have defined patience as a good human characteristic or a positive psychological attitude, by virtue of which we refrain from doing that which is not good. Human beings cannot live a proper, healthy life without patience.

Abu 'Uthman said: "the one who has patience is the one who has trained himself to handle difficulties."

'Amr ibn 'Uthman al-Makki said: "Patience means to keep close to Allah and to accept calmly the trials He sends, without complaining or feeling sad."

Al-Khawwas said: "Patience means to adhere to the rules of the Qur'an and Sunnah."

Another scholar said: "Patience means to refrain from complaining."

'Ali ibn Abi Talib said: "Patience means to seek Allah's help."

IS IT BETTER TO HAVE PATIENCE AT A TIME OF DIFFICULTY OR TO BE IN A SITUATION WHICH DOES NOT REQUIRE PATIENCE?

Abu Muhammad al-Hariri said:

"Patience means not seeing any difference between times of ease and times of hardship, and being content at all times."

I (Ibn Qayyim) say:

" This is too difficult, and we are not instructed to be like this. Allah has created us in such a way that we feel the difference between times of ease and times of hardship, and all that we can do is refrain from panicking at times of stress.

Patience does not mean feeling the same at both easy and difficult times. That is beyond us, and is not part of our nature. Having an easy time is better for us than having a difficult time. As the Prophet (Sallallaahu 'alayhi wa sallam) said in his well-known du'a: "If You are not angry with me, then I do not care what happens to me, but still I would rather have Your blessings and favour." This does not contradict the hadith which says, "No-one has ever been given a better gift than patience," because that refers to after a test or trial has befallen a person. But ease is still better."
and may the peace and prayers of Allaah be upon Muhammad, his household, his companions and those who follow in good.

was salaamu 'alaykum wa rahmatu`Allaahi wa barakaatuh
Reply

Umm Yoosuf
02-11-2007, 12:44 AM
Thread merged. Jazakallahu Khayr for the post :)
Reply

Ibn Abi Ahmed
02-11-2007, 01:39 AM
The Heaven of this World - 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].'158


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. 159


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.' 160


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.161 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.162 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. 163


FOOTNOTES
158 Ibn al-Qayyim accompanied Ibn Taymiyyah to prison (cf. Introduction).
159 A prayer recommended by the Prophet to Mu'adh. Nasa'i, Sahw, 1286; Abu Dawud, Salat, 1301.
160 Qur'an LVII:13.
161 'Nadratun al-na'im'. Qur'an LXXXIII:24.
162 Possibly referring to the saying by 'Abd Allah ibn al-Mubarak: ' Wordly people leave the world before having feasted on the sweetest thing in it.' They asked him what that was and he answered, 'The knowledge of Almighty
Allah.' Isfahani, Hilya, VIII:167.
163 There are some ommisions in the arabic editions here. The sense of the last sentence is not at all together clear.
Reply

hidaayah
02-13-2007, 11:12 AM
As-Safar said: “Abû Bakr fell ill, so some people visited him and asked whether they should call a doctor for him. He said,‘The Doctor has already seen me.’ They asked, ‘What did he say?’ Abû Bakr said, ‘He said, “I do what I want”.’ ” (Meaning, that Allâh is his “Doctor” and can make him sick or healthy as He wills) (Ahmad). ‘Umar ibn al-Khattâb (RA) said:

“The best days we ever lived were by virtue of patience, and if patience were to take the shape of a man, he would be a noble and generous man.”
‘Alî ibn Abî Tâlib (RA) said:

“The relation of patience to îmân is like the relation of the head to the body. If the head is chopped off, the body becomes useless.” Then he raised his voice and said: “Certainly, the one who has no patience has no îmân, and patience is like a riding-beast that nevers gets tired.”
‘Umar ibn ‘Abdu’l-‘Azîz said:

“Allâh never bestows a blessing on His slave then takes it away and compensates him by giving him patience, but that with which he has been compensated is better than that which has been taken away from him.”
The story of ‘Urwah ibn al-Zubayr
‘Urwah ibn al-Zubayr came to visit the Khalîfah al-Walîd ibn ‘Abdu’l-Malik. With him was his son Muhammad, who was one of the most handsome of men. The young man had dressed up for the occasion in fine clothes, and had his hair in two plaits or braids. When al-Walîd saw him, he said, “This is how the young people of Quraysh look!” and by so saying, put the evil eye on him. Before he left, the young man fell ill. When he was in the stable (preparing for the journey) he fell down, and the horses trampled him to death. Then ‘Urwah got gangrene in his leg, and al-Walîd sent doctors to him, who suggested that the leg should be amputated, otherwise the gangrene would spread to the rest of the body and kill him. ‘Urwah agreed, and the doctors began to remove his leg, using a saw. When the saw reached the bone, ‘Urwah fainted, and when he came around, sweat was pouring down his face, and he was repeating, “Lâ ilâh ill-Allâh, Allâhu akbar.” When the operation was over, he picked up his leg and kissed it, then said, “I swear by the One Who mounted me on you, I never used to walk to any place of wrong action or to any place where Allâh would not like me to be.” Then he gave instructions that the leg should be washed, perfumed, wrapped in a cloth and buried in the Muslim graveyard. When ‘Urwah left al-Walîd and returned to Madînah, his family and friends went to meet him at the outskirts of the city and to offer condolences. The only reply he made was to quote from the Qur’ân: “truly we have suffered much fatigue at our journey” (al-Kahf 18:62). He did not say any more than that. Then he said, “I will not enter Madînah, for people there either rejoice over the afflictions of others, or else feel envy for their blessings.” So he went to stay in a place at al-‘Aqîq. ‘خsâ ibn Talhah came to visit him there and said, “May your enemies’ fathers perish!” and asked him, “Show me the affliction for which I have come to console you.” ‘Urwah uncovered his stump, and ‘خsâ said, “By Allâh, we were not preparing you to wrestle! Allâh has saved most of you: your sanity, your tongue, your eyesight, your two hands, and one of your two legs.” ‘Urwah told him, “Nobody has consoled me as you have.” When the doctors came to perform the amputation, they had asked ‘Urwah whether he would drink intoxicants to ease the pain. He said, “Allâh is testing me to see the extent of my patience. How could I go against His commands?”
Beautiful patience (sabr jamîl – Yûsuf 12:83) and panic
Mujâhid said: “Beautiful patience is patience without any panic.” ‘Amr ibn Qays said: “Beautiful patience means to be content with adversity and to surrender to the will of Allâh.” Yûnus ibn Yazîd said: I asked Rabî‘ah ibn ‘Abdu’l-Rahmân: “What is the ultimate of patience?”He said: “To be outwardly the same at the time of affliction as one was the day before it struck.” (This does not mean that a person does not or should not feel pain or anguish; patience in this instance means that one refrains from panicking and complaining.) Commenting on the meaning of beautiful patience, Qiyas ibn al-Hajjâj said:

“The person who is suffering from some affliction should behave in such a way that nobody is able to distinguish him from others.”
[Patience and Gratitude. By Ibn Qayyim al-Jawziyyah. An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat by TaHa Publications]
Reply

hidaayah
02-20-2007, 01:59 PM
In this lies a great secret from the secrets of Tawheed. This is that the heart cannot become firm, it cannot find satisfaction and it cannot find tranquillity except by reaching out to Him. Everything that is loved and desired besides Him then it must be desired for other than His sake. The One Who is desired, the One Who is beloved in and of Himself, with Whom all matters find their final goal is only one. It is impossible that the final goal be to two destinations just as it is impossible that the beginning of the creation be from two sources.

So the one whose love, desire, will and obedience ends at other than Him then it will be rendered null and void, it will disappear and split off from him no matter how great his need be of it. However the one whose love, desire, will, obedience, awe and reverential fear ends at Him, far removed is He from imperfection, will find himself winning His favours, bliss and rapture, magnificence and splendour, and felicity for eternity.

The servant continuously finds himself altering between the laws of commandments and the laws of decree. Therefore he is perpetually in need of aid to fulfil the commandments and in need of kindness and leniency at the onset of the calamity. It is the extent to which he establishes the obligations that determine how much kindness the servant will receive at the onset of the calamity. Therefore if he completes his obligations both inwardly and outwardly then he will attain kindness and leniency both inwardly and outwardly. If, however, he merely establishes the outward form [of the commandments] without establishing their reality [inwardly] then he will receive an outward kindness and his portion of inward kindness will [greatly] diminish.

So if it is asked: what is this inward kindness?

[I say in reply:] It is what the heart attains of tranquillity and satisfaction at the onset of the calamity and the removal of unrest, confusion and despair. Therefore the servant surrenders and submits himself before his Lord and Master and he emerges in a state of complete rest and tranquillity - looking on at Him with his heart, and his soul at peace. His witnessing His Kindness has distracted him from the severity of the situation. His knowledge of Allaah's excellent choice and decision for him diverts him from feeling the calamity just as does his knowledge that he is nothing but a mere servant upon whom the decrees of his Master take effect, and he can either be pleased with them or angry with them. So if he is pleased then he will attain Pleasure and if he is displeased then his portion is nothing save Displeasure. Therefore this inward kindness is the fruit of this inward action [of being pleased with the decree of Allaah], it increases with its increase and decreases with its decrease.
Reply

hidaayah
02-20-2007, 02:13 PM
Allaah says,

"There is not a single thing except that its depositories and treasures are with Us." [Al-Hijr (15): 21]
This verse comprises a [great] treasure from the treasures [of the Qur`aan], this being that nothing is sought except from the One Who possesses its depositories and treasures, the One in Whose Hands lie the keys to these treasures. Seeking [things] from anyone else is seeking something from one who does not possess them or possess any authority over them.

The saying of Allaah,

"And that to your Lord is the final goal." [An-Najm (53): 42]
Comprises an immense treasure, this being that every desired objective that is not desired for His sake and is not connected [in any form or fashion] to Him then it is temporary and soon to disappear for its final goal is not with Him. The final goal lies only with the One to Whom all matters find their conclusion, terminating at His creation, Will, Wisdom and Knowledge. Therefore He is the source of every desired matter.

Everything that is loved - if it is not loved for His sake then this love is nothing but distress and punishment. Every action that is not performed for His sake then it is wasted and severed. Every heart that does not reach Him is wretched, veiled from achieving its success and happiness.

Therefore Allaah has gathered everything that could be desired from Him in His saying,

"There is not a single thing except that its depositories and treasures are with Us." [Al-Hijr (15): 21]
And He has gathered everything that is done for His sake in His saying,

"And that to your Lord is the final goal." [An-Najm (53): 42]
Therefore there is nothing beyond Allaah that deserves to be sought and nothing finds its conclusion with other than Him.
Reply

hidaayah
02-25-2007, 02:04 PM
Excerpt from the book:
"The Garden of the Lovers and the Excursion of Those Who Yearn"
(Rawdatul Muhibbeen) by Imam Ibn Qayyim Al-Jawziyyah, Translated by Khalal Abu Asma

Chapter: Concerning the Desire for Allah and the Signs of the One Who Knows Allah As for the desire for Allah (raghbah), wanting Him (lit. His Countenance) and yearning for the meeting with Him, then it is the capital of the slave, the foundation of his affair, the basis of his life of goodness, the source of his (true) happiness, success and bliss, and it is the coolness of his eye. For this reason he was created and for it he has been commanded. The messengers have been sent and the books have been revealed also for this purpose. There is no rectification or bliss for the heart unless its desire is solely for Allah, alone, Mighty and Majestic is He. Hence, He alone should be his desire, what he seeks out and his goal. As Allah, the Exalted, has said,
"So when you have finished (your occupation), devote yourself for Allah's worship. And to your Lord turn your desires and intentions"
(Quraan 94:7-8 ).
And He, the Exalted, has also said,
"Would that they were contented with what Allah and His Messenger gave them and had said, 'Allah is sufficient for us. Allah will give us of His Bounty, and so will His Messenger. We implore Allah'"
(Quran 9:59 ).
Those who desire are three types:

Those who desire Allah,
Those who desire what Allah has
And those who desire other than Allah.

So the lover is the one who desires Allah. The one who is concerned with works is the one who desires what Allah has. And the one who is satisfied with this life, in neglect to the Hereafter, is the one who desires other than Him. The person whose desire is for Allah alone, Allah with suffice him from every concern, take on all of his affairs, deflect from him what he is not capable himself to deflect, protect him like the protection of a father to his child and preserve him from all afflictions. And whoever prefers Allah to all others, Allah will prefer him to others. And whoever is for Allah, Allah will be for him where he is not even there for his own self. Whoever knows Allah, nothing will be more beloved to him than Him and no desire will remain in this type of person for anything other than Him, except that which will bring him closer to Him or assist him in his wayfaring to Him.

From among the signs of experiential knowledge (maârifah) of Allah is veneration and awe (haybah). As the slave's experiential knowledge of his Lord increases, so to does his veneration and awe increase. As Allah, the Exalted, has said,
"It is only those who have knowledge among His slaves that fear Allah"
(Quran 35:28 )
meaning, those who are knowledgeable concerning Him. And the Prophet, peace and blessings be upon him, said,
"I am the most knowledgeable of you concerning Allah and I am the most intense in awe and reverence of Him"
(Al-Bukhari and Muslim).
So whoever knows Allah (has maârifah) his livelihood will be pure, his life will be sweet, everything will revere him and all fear of created things will leave him. He will find intimacy with Allah and will have an aversion for (common) people. Knowledge of Allah (maârifah) will bequeath to him shyness in front of Allah, veneration and reverence of Him, vigilance (concerning His vision), love, trust in Him, turning to Him, pleasure in Him and submission to His ordinances.

It was said to Junayd, may Allah have mercy upon him, "There are a group of people here that claim that they can attain righteousness by leaving all movement." He responded, "Such ones have spoken of the removal of all action, and this is something very immense. The one who fornicates and steals is in a better state than the one who says that (as far as I am concerned). For verily, those who have experiential knowledge of Allah (the ma'arifa) have taken their actions from Allah and they have returned to Allah in them. If I were to live one thousand years I would not decrease in performing righteous works." He also said, "One who knows Allah does not really know Allah until he becomes like the earth; the feet of the righteous and the unrighteous tread upon him. And (until he becomes) like the rain that waters what it likes and what it doesn't like."

Yahya ibn Muadh said, "The one who knows Allah leaves this world (at the time of death) and he has not had his fill of two things: crying over his self and yearning for his Lord." Others have said, "One who knows Allah will not really know Allah until if he is given a dominion like the kingdom of Solomon it would not distract him from Allah for even the blink of an eye." It has also been said, "The one who knows Allah has found intimacy with Allah and has an aversion for other than Him. He has realized his poverty in front of Allah, so Allah has enriched him from His creation. And he has humbled himself in front of Allah, so He has ennobled him amongst His creation."

Aba Salyman Ad-Daanar said, "While (resting) in bed, the one who has experiential knowledge of Allah has openings that do not even come to the one who is standing in prayer!"

In summary, the life of the heart is with Allah and there is no life for it without that, ever. So when the heart is in agreement with the tongue in its dhikr (remembrance of Allah) and the heart is in agreement with what the Beloved wants from it; when he (the servant) belittles the many works and statements that he has made and regards even Allah's subtle generosity and kindness as great; when he embraces obedience and leaves off disobedience, and has left all of it for the sake of his Beloved, so that nothing of it remains; when his heart has become full with reverence, awe, preference and pleasure in Him and his patience in yearning for Him has reached its last straw; when he cannot find repose except in His remembrance, desire for Him and yearning for the meeting with Him; when he cannot find (true) intimacy except in His dhikr, while maintaining His ordinances and preferring Him to others. Then this, this is the true lover (muhibb).

Junayd said, "I heard Al-Harith Al-Muhasibar say: "Love (mahabbah) is your inclination to something with all of your being. Then, your preference to that thing over your own self, your soul and your possessions and wealth. Then, your being in accordance with that thing inwardly and outwardly, privately and publicly. Then, realizing your shortcomings with regards to your love of it."

It was said, "Love (mahabbah) is a fire that burns in the heart. It burns everything other than what the beloved wants from the lover." It was also said, "Nay, it is exerting all efforts in pleasing the beloved. And that could never be so until one no longer sees the 'love' anymore, but only witnesses the beloved." It is mentioned in some of the Hadith Qudsi, "My servant, I am, by your right, a lover of you. So, be you, by my right upon you, a lover of Me."

Abdullah ibn Al-Mubarak said, "Whomsoever is given something of love and is not given its equivalent of awe and veneration (khashyah), then he is deceived."

Yahya ibn Muadh said, "A muster seed's amount of love is more beloved to me than seventy years of worship without love!" Abu Bakr Al-Kattaar said, "An issue concerning love (mahabbah) came up in Makkah during the days of the Pilgrimage. The sheikhs spoke on the matter. Junayd was present and he was the youngest amongst them. So they said to him, 'Give us what you have O Iraqi!' He lowered his head in humility and his eyes shed tears, and he spoke: '(How great is) a slave who has left himself, connected to the dhikr of his Lord, upholding His rights, witnessing Him with his heart. The lights of His Essence have burned his heart and his drink is pure from the cup of His pure love. If such a one speaks, it is by Allah. If he utters, it is from Allah. If he moves, it is by the command of Allah. If he remains silent, he is with Allah. So he is by Allah, for Allah and with Allah.' So the sheikhs cried and said, 'There is nothing that can be added to this. May Allah rectify you, O Taj Al-a arifarn (crown of those who know Allah)!'"

It was said that Allah revealed to Dawud, peace be upon him, "O Dawud, I have made it prohibited (haram) for the hearts to contain the love of Me and the love of others at the same time."

Those who know Allah (the arifaun) have all agreed that love is not acceptable without compliance (with the Sacred Law), so much so that some of them said,"The reality of love is being in accordance with what beloved wants, concerning what pleases him and what makes him angry." The People (of the Science of Purification; Al-Qawm) have also agreed that love is not acceptable without Tawheed (belief in the Oneness of Allah).

It was related that there was a man who claimed that he was overwhelmed by the love of a certain person. So one day this certain person said to him (the lover), "How can this be, when my brother over here is much more attractive and more perfect in beauty?!" The man looked over to him and then the person pushed him and said, "Someone who claims that he loves us and then looks at other than us?!"
Reply

hidaayah
03-23-2007, 10:42 AM
Patience is half of Imân

by Imâm Ibn Qayyim al-Jawziyyah

Imân is in two halves: half is patience ( sabr) and half is gratitude ( shukr). Therefore Allâh has mentioned patience and gratitude alongside one another:

“Verily in this are signs for all who constantly persevere and give thanks” (Ibrâhîm 14:5; Luqmân 31:31; Sabâ’ 34:19; ash-Shurâ 42:33).
The reasons why one half of îmân is patience and the other half is gratitude are as follows:

1. îmân is a term which covers words, deeds and intentions, all of which are based on one of two things, action or abstinence. Action refers to performing a deed in accordance with the instructions of Allâh, which is the reality of gratitude. Abstinence, as in refraining from wrong action, requires patience. The whole of religion is embodied in these two things: carrying out that which Allâh has commanded, and refraining from that which Allâh has prohibited.

2. îmân is based on two pillars, yaqîn (conviction) and patience, which are referred to in the following ayah:

“And We appointed, from among them, leaders, giving guidance under Our command, so long as they persevered with patience and continued to have faith in Our Signs” (as-Sajdah 32:34).
It is through faith that we know the reality of Allâh’s commands and prohibitions, or reward and punishment, and it is through patience that we carry out His instructions and abstain from that which He has prohibited. A person can never come to believe in Allâh’s commands and prohibitions, and in reward and punishment, and it is through patience that we carry out His instructions and abstain from that which He has prohibited, and in reward and punishment, except through faith, and that is truly from Allâh. And we can never carry out Allâh’s instructions and abstain from that which He has prohibited except through patience. Therefore patience is half of îmân, and the other half is gratitude.

3. Man has two powers, the power of doing and the power of abstaining, which control all his behaviour. So a person will do what he likes and abstain from what he dislikes. The whole of religion is doing or abstaining, carrying out the instructions of Allâh or abstaining from that which He has prohibited, neither of which can be accomplished without patience.

4. The whole of religion is hope and fear, and the true believer is the one who is both hopeful and fearful. Allâh said:

“…They used to call on Us with love and reverence, and humble themselves before Us” (al-Anbiyâ’ 21:90).
The Prophet (SAAS) used to pray:

“O Allâh, I have surrendered my soul to You, and turned my face to You. My (own) affair I commit to Allâh and I seek Your protection, in hope of You and in fear of You” (al-Bukhârî).
So the believer is the one who is both hopeful and fearful, but hope and fear can only be based on the foundation of patience: fear should make the believer patient, and his hope should lead to gratitude.

5.Any action done by man is either beneficial or harmful to him in this world and the next, or else it is beneficial to him in the world and harmful to him in the other. The best course for man is to do that which is beneficial to him in the Hereafter, and abstain from that which is harmful to him in the Hereafter. This is the reality of îmân: to do what is good for him, and that is gratitude; and to abstain from that which harms him, and that is patience.

6.Man is always is a situation where he has to carry out an instruction of Allâh, or avoid something which Allâh has prohibited, or accept something that Allâh has decreed. In all cases, he has to face the situation with patience and gratitude. Carrying out Allâh’s instructions is gratitude, and abstaining from prohibited things and being content with the decree of Allâh constitutes patience.

7.Man is constantly being pulled in two opposing directions: should he respond to the lure of this world of desires and pleasures, or should he answer the call of Allâh and the hereafter, with the eternal Paradise that Allâh has prepared for His friend ( walî)? Going against the call of whims and desires is patience, and responding to the call of Allâh and the Hereafter is gratitude.

8.Religion is based on two principles: determination and perseverance (patience), which are referred to in the du‘â of the Prophet (SAAS):

“O Allâh, I ask You for perseverance in all my affairs, and I ask You for the determination to stay on the straight and narrow path.”
9. Religion is based on truth (haqq) and patience, which is referred to in the âyah:

“…and they (join together) in the mutual teaching of truth, and of patience and constancy” (al-‘Asr 103:3).
Man is required to work according to the truth, both by himself and others, which is the reality of gratitude, but he cannot do that without patience, therefore patience is half of îmân. And Allâh knows best.

[Patience and Gratitude. By Ibn Qayyim al-Jawziyyah. An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat by TaHa Publications]
Reply

hidaayah
03-28-2007, 10:58 AM
Ibn al-Qayyim (rahimahullaah) said:

And among its effects is that the disobedient (sinner) is constantly in the shackles of his Shaytaan and the prison of his shahwa (desires) and the chains/fetters of his hawaa (whims). So he is a captive, one who is imprisoned and who is tied up. There is no captive in a worse state than the one who is captivated by his worst enemy and there is no prison which is tighter than the prison of hawa (desire) and there is no bond/fetter more strong than the bond of desire.How, then, will a heart which is captivated, imprisoned and fettered travel unto Allaah and the Home of the Hereafter. How will a person take a single step forward when the heart is bound and harmful things approach it from every direction. The harmful things approach it to the extent that it is tied up [i.e. imprisoned by its desires and whims..].
The example of the heart is like the example of a bird. Every time is ascends it becomes distant from the harmful things and every time it descends the harmful things hurt it. In a hadeeth there occurs that Shaytaan is like a wolf to people. Just as when a sheep has no protector and is in between many wolves, they are quick in causing damage and injury; likewise the servant who does not have guardianship from Allaah, then his wolf [i.e. his desires, whims etc.] is to him a predatory animal. [Thus] there is no escape for the servant from having protection from Allaah. Taqwaa is a safeguarding for him and a strong shield between himself and the punishment of this world and the Hereafter.
Every time the sheep is close to its shepherd it is more safe from the wolf and every time it becomes distant from its shepherd it is closer to destruction. So its sanctuary is when it is close to its shepherd because the wolf takes the lonely one from the flock and this is the one which is the furthest one of the flock from the shepherd. The basis of all of this is is that every time the heart is distant from Allaah the harmful things are quick in approaching it and every time it is close to Allaah the harmful things become distant from it.
Remoteness from Allaah has levels/degrees, some of which are more severe than others. Heedlesness distances the servant from Allaah and some acts of disobedience are greater than some acts of heedlesness. Some innovations are greater than some acts of disobedience and some things from hypocrisy and Shirk are greater than all of what has preceded.
Reply

hidaayah
04-01-2007, 01:59 AM

" And ponder upon Allah's Wisdom when He made kings of the people and their leaders and the men of authority over them a reflection of their deeds, as though [the ruled's] deeds appear in the form of their kings and their rulers.

  • So if the ruled are upright, then their rulers will be upright.
  • And if the ruled incline away [from justice], their leaders will do the same
  • And if they oppress, then their kings and their rulers will oppress
  • And if there appears between them plotting and deception, then their rulers will be this way
  • And if they deprive people of their rights and become miserly as to the rights of others, then their kings and rulers will deprive them of their rights
  • And if the ruled take away from the oppressed and weak among them that which they deserve not to take in their transactions with them, then their kings and rulers will do that towards the ruled's wealth and take what is not their right to take, and impose taxes and assignments on them. And whatever the ruled take from the oppressed and weak unjustly, then their rulers will do the same to them and take from them by force


So the actions of the ruled are reflected in the actions of the rulers.

And it is not from the Divine Wisdom that Allah assign authority over the wicked and the evil except those who are of their kind. Since the first generation was of the best generation and the most righteous, so were their rulers.

It does not befit Allaah's Wisdom that in our times those assigned to us be the likes of Mu'aawiyah or Umar bin Abdul-Azeez, not to mention Abu Bakr and Umar. Rather, our rulers are in accordance with our condition. And the rulers of those before us were in accordance with their condition. And this is mandated by the wisdom of Allah in both cases. "


[Miftaah Daar as-Sa'aadah, 2/177-178]
Reply

Nuseyba bintkab
04-04-2007, 09:52 AM
The Types of Heart
Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah

Just as the heart may be described in terms of being alive or dead, it may also be regarded as belonging to one of three types; these are the healthy heart, the dead heart, and the sick heart.

The Healthy HeartOn the Day of Resurrection, only those who come to Allah with a healthy heart will be saved. Allah says:

"The day on which neither wealth nor sons will be of any use, except for whoever brings to Allah a sound heart." (26:88-89)

In defining the healthy heart, the following has been said: "It is a heart cleansed from any passion that challenges what Allah commands, or disputes what He forbids. It is free from any impulses which contradict His good. As a result, it is safeguarded against the worship of anything other than Him, and seeks the judgement of no other except that of His Messenger. Its services are exclusively reserved for Allah, willingly and lovingly, with total reliance, relating all matters to Him, in fear, hope and sincere dedication. When it loves, its love is in the way of Allah. If it detests, it detests in the light of what He detests. When it gives, it gives for Allah. If it withholds, it withholds for Allah. Nevertheless, all this will not suffice for its salvation until it is free from following, or taking as its guide, anyone other than His Messenger."

A servant with a healthy heart must dedicate it to its journey's end and not base his actions and speech on those of any other person except Allah's Messenger. He must not give precedence to any other faith or words or deeds over those of Allah and His Messenger, may Allah bless him and grant him peace. Allah says:

"Oh you who believe, do not put yourselves above Allah and His Messenger, but fear Allah, for Allah is Hearing, Knowing." (49:1)

The Dead Heart
This is the opposite of the healthy heart. It does not know its Lord and does not worship Him as He commands, in the way which He likes, and with which He is pleased. It clings instead to its lusts and desires, even if these are likely to incur Allah's displeasure and wrath. It worships things other than Allah, and its loves and its hatreds, and its giving and its withholding, arise from its whims, which are of paramount importance to it and preferred above the pleasure of Allah. Its whims are its imam. Its lust is its guide. Its ignorance is its leader. Its crude impulses are its impetus. It is immersed in its concern with worldly objectives. It is drunk with its own fancies and its love for hasty, fleeting pleasures. It is called to Allah and the akhira from a distance but it does not respond to advice, and instead it follows any scheming, cunning Shaytaan. Life angers and pleases it, and passion makes it deaf and blind (1) to anything except what is evil.

To associate and keep company with the owner of such a heart is to tempt illness: living with him is like taking poison, and befriending him means utter destruction.

The Sick Heart
This is a heart with life in it, as well as illness. The former sustains it at one moment, the latter at another, and it follows whichever one of the two manages to dominate it. It has love for Allah, faith in Him, sincerity towards Him, and reliance upon Him, and these are what give it life. It also has a craving for lust and pleasure, and prefers them and strives to experience them. It is full of self-admiration, which can lead to its own destruction. It listens to two callers: one calling it to Allah and His Prophet and the akhira; and the other calling it to the fleeting pleasures of this world. It responds to whichever one of the two happens to have most influence over it at the time.

The first heart is alive, submitted to Allah, humble, sensitive and aware; the second is brittle and dead; the third wavers between either its safety or its ruin.
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04-04-2007, 10:33 AM
:salamext:

Nice post, Jazak All&#226;h Khayr!
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Ibn Abi Ahmed
04-05-2007, 03:14 PM
Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah

Taken from Madârij as-Sâlikeen (“The Steps of the Followers”)


Murâqabah is knowing that Allâh is watching over us. Allâh, subhânahu wa ta‘âla, says, “And know that Allâh knows what is in your minds, so fear Him.” [2:235] “And Allâh is Ever a Watcher over all things.” [33:52] “And He is with you wherever you may be.” [57:4] There are many other similar verses stating the same concept.

In the hadîth of Jibrîl, when he asked the Prophet about ihsân (goodness and excellence), the Prophet replied, “Ihsân is to worship Allâh as if you see Him, but since we do not see Him we should know that He sees us at all times.” (Bukhârî and Muslim) The meaning of this hadîth is the definition of murâqabah. Namely, the endurance of the servant’s knowledge and his conviction and certainty that Allâh is watching over his internal and external affairs. To have this knowledge and certainty at all times is called murâqabah. It is the fruit of the servant's knowledge that Allâh is his Watcher, Over-seeing him, Hearing his utterances, and Observing all of his deeds at all times.

Al-Junaid said, “The one firm in murâqabah fears the waste of even a moment for other than his Lord.” Dhun-Nun said: “The sign of murâqabah is to favor what Allâh has sent down (of the revelation), to glorify what Allâh has glorified, and to despise what Allâh has despised.”

Ibrahîm Al-Khawâs said: “Murâqabah is the sincerity of both the internal and external to Allâh.” It has been said that “The best that man may cling to on this road to Allâh is muhâsabah (reckoning of the self), murâqabah, and governing his conduct with knowledge.”

The people of true knowledge have unanimously agreed that having murâqabah for Allâh in one’s hidden thoughts is a means for it to manifest in the deeds and the behavior externally. So, whoever has murâqabah for Allâh in secret and internally, Allâh will preserve him in his actions and behavior, both internally and externally.

One of the finest definitions for murâqabah is the following: murâqabah of Allâh is being on the way to Him at all times with over-whelming glorification, inciting nearness and urging joy. The overwhelming glorification is to have the heart filled with glorification of Allâh. Such a state makes the servant unconcerned with glorifying others or paying attention to others beside Allâh. A servant should always have this state, especially when he is remembering Allâh. To be with Allâh provides one with intimacy and love. If these are not associated with glorification, they may take one outside of the limits of servitude. Any love that is not associated with glorification of the Beloved One is a reason to distance him away from the Beloved and lose His respect.

The overwhelming glorification includes five components: walking towards Allâh, constantly walking towards Him, presence within the heart for Him, glorification of Him, and being overwhelmed by His glorification to be concerned with others. The inciting nearness is the closeness to Allâh that incites the servant to have these five components. This closeness makes him glorify Allâh in a manner that he pays no attention to himself or others. The closer the servant becomes to Allâh, the more he glorifies Him and the less mindful he will be for others. The urging joy is happiness and glorification. It is the delight one finds in this nearness. There is nothing in this world comparable in any way to the joy and happiness of the heart and the delight of the eye with Allâh and His closeness. This is one of the states in Paradise. A knowledgeable person said, “There are times when I would say that if the people of Paradise can be in a state like this, they are indeed living a good life.” This joy, no doubt, urges him to be constant in walking to Allâh and doing his best to seek Allâh’s Pleasure. If one didn't achieve this joy or even a portion of it, then one should doubt their faith and deeds. Faith has grace and sweetness. If one has not tasted it, then one should go back and achieve the true faith and its sweetness.

The Prophet mentioned the sweetness of faith in many ahâdîth, including: “...tasted the taste of faith, those who take Allâh as their Lord, Islam as their religion and Muhammad as a Messenger.” (Muslim and Ahmad) He also said: “Whoever possesses the following three qualities attains the sweetness of faith: To have Allâh and His Messenger dearer to him than anything else, to love a person only for the sake of Allah, and to hate to return to kufr after Allâh has rescued him from it like he hates to be thrown into fire.” (Bukhârî & Muslim) I heard Shaykhul-Islâm Ibn Taymiyyah saying: “If you don’t find sweetness and joy in the deed you perform, then doubt its sincerity, for Allâh is Shakûr (Most Appreciative and Rewarding).” He meant that Allâh will certainly reward His servant for his deeds in this world as long as the servant is delighted and happy with his deeds. But if he doesn’t find the delight and the joy in his heart, then his deed is imperfect, defective.”

This imperfection and defectiveness is the reward of what the servant receives for his deeds. Deeds have consequences and effects that return to the servant that performed them, affecting his life and all of his affairs. Salâh, for example, prevents the servant from unlawful and evil deeds. It also refines his morals and brings him up in the best manner that Allâh loves.

Siyâm strengthens his will and enlightens self-reproach and insight, so the person may see the straight path and become among the righteous. Such are all the good and righteous deeds, they have a reward that affords prosperity in all of man’s affairs. As a result, family life and the society become joyful and prosperous. The evil deeds have their consequences as well. Allâh said, “For those who have done good is best (reward).” [10:26] and “The evil was the end of those who did evil.” [30:10]

The opposition in people is of three kinds. Only those that Allâh protects are free from these. The first kind is the opposition to His Names and Attributes by presenting false and unclear matters. These falsities are negated because of what Allâh and His Messenger have ascribed for Him. These people have ascribed to Allâh what He negated for Himself. By doing so, they became loyal to His enemies and enemies to His Allies. They changed the words from the correct status and have abandoned, as a result, a great part of what was sent to them.

They are those that have divided their religion into differing sects with each group rejoicing in its belief. The only thing that protects from this is the pure submission to the wahî (Divine inspiration). When the heart submits to the wahî (revelation), it will witness its soundness, realize intellectually and in the light of fitrah (sound nature) that it is the truth. Such a submissive person submits by way of hearing, the mind, and the fitrah. This is the most perfect faith.

The second type of person is the one who is in opposition to His Message and Command. These people can vary slightly and can be further categorized. Some may oppose with their opinions and analogies. They make lawful what Allâh has made unlawful, and make unlawful what Allâh has made lawful. They void what Allâh has made obligatory and make obligatory what Allâh has voided. Another type amongst these people are those that oppose the facts of faith and the Message with their visions, personal experiences, and false devilish inspirations. These compose a religion that Allâh has not allowed, invalidate the religion that Allâh sent to His Messenger, and oppose the facts of faith using the devil’s tricks. These people have religions to worship other than Allâh’s religion and place these before Allâh’s religion. Because of their analogies, opinions and personal experiences, the entire world could have been ruined and the pillars of the religion destroyed. But Allâh has preserved this religion and promised to protect those that will preserve and protect it from the plots of these plotters.

Another group of those in opposition are those that oppose the Law of Allâh with their unjust rules. They put their rules before the rules of Allâh and His Messenger. Thus they suspend Allâh’s Law, justice and His Hudûd (legislated punishments).

The third type of opposition is of those who oppose Allâh’s actions, decrees and ordinances. This opposition comes primarily from ignorant people. It has many forms, some are clear and some are not. This kind of opposition exists within many souls. If we were to contemplate our utterances, actions and desires, we would see this clearly. Most of us have some kind of opposition to Allâh’s decree and His portioning of livelihood.

The ones that are free of this type of opposition are those that know Allâh with a true knowledge and accept Him with complete satisfaction.
Reply

Ibn Abi Ahmed
04-05-2007, 03:16 PM
Ibn al-Qayyim: The Wisdom In Washing the Specified Body Parts During Wudu'

Ibn al-Qayyim said:

"As for His obligating the washing of limbs from which gas is not passed, and not obligating the washing of the organ from which it is passed (during wudu') - then, how much is this in accordance with wisdom, and how compliant is it with the fitrah! So, if it is asked: "Why is wudu' performed for these limbs, which are apparent, and not for the hidden buttocks, considering that the buttocks are more deserving of the wudu' than the face, hands, and feet?"

This is a backwards question from a backwards heart, as from the virtues of the Shari'ah is that wudu' is for the outer, apparent limbs, and that the one most deserving of it is the leader of these limbs in contemplating and acting, and that is the face, whose cleanliness and brightness is a sign of the cleanliness of the heart. After it come the hands, and they are the instruments of of grasping, giving, and taking. Therefore, they are the most deserving organs after the face of being clean and pure. And since the crown of the head is the focal point of emotion, and the most elevated and honored of organs, it is most deserving of being clean. However, if washing it was legislated during wudu', this would be a cause of great hardship and trial. So, it was legislated to simply wipe over it, and this was a light and merciful substitute for washing it, just as wiping over footwear took the place of washing the feet.

Someone might ask: and how does wiping over the head and feet bring about any washing or cleanliness?

Such a questioner does not realize that touching a limb with water - in fulfillment of the Command of Allah, obedience to Him, and worship of Him - affects it's cleanliness and purity in a way that would not occur by washing it with water and soap without this intention. This is all referred back to one's sound taste and straight nature, just as rubbing your face with dirt (during tayammum) - in fulfillment of the Command of Allah, obedience to Him, and worship of Him - increases it in purity, cleanliness, and gracefulness that is obvious to any onlooker.

And since the feet are what usually touch the ground, and are in contact with filth that the rest of the limbs do not come into contact with, they are most deserving of being washed, and the one who limits himself to wiping over them without a valid excuse has not been granted understand of Allah and His Messenger.

So, these are the logical and material reasons for specifying these limbs in exclusion to all other limbs for wudu'. As for the spiritual perspective, these limbs are the instruments by which the servant carries out what he wants to do, and by them, Allah - the Exalted - is disobeyed and obeyed. So, the hand is used to grab, and the foot is used to walk, and the eye is used to look, and the ear is used to listen, and the tongue is used to speak. So, in washing these limbs - in fulfillment of the Command of Allah, and establishing the worship of Him - we are removing the muck and filth of disobedience and sin.

And the Messenger of Allah indicated what is close to this meaning, as in the authentic hadith reported by Muslim in his 'Sahih' (# 832), on the authority of 'Amr bin 'Abasah, that he said: "O Messenger of Allah, tell me about wudu'!" So, he said: "There is none amongst you who begins the wudu', and washes his mouth and nose, except that the sins committed by his face, mouth, and nostrils are washed out. Then, when he washes his face as Commanded by Allah, the sins of his face are washed out with the water from the sides of his beard. Then, when he washes his hands up to elbows, the sins of his hands are washed out through his fingers with the water. Then, when he passes his wet hands over his head, the sins of the head are washed out through the ends of his hair with the water. Then, when he washes his feet up to the ankles, the sins of his feet are washed out through his toes with the water. Then, if he stands up for prayer and praises Allah, glorifies Him, proclaims His Greatness as He deserves, and devotes his heart wholly to Allah, he emerges free from sin, just as the day he was born."

...and what can be derived from this is that the purpose of rinsing the mouth is just like the purpose of washing the face and hands, and that the need of the tongue and lips to be washed is just like that of the remaining organs and limbs. So, there is none with a more backwards heart, corrupted fitrah, and invalid logic than the one who says that the buttocks are more deserving of being washed than these limbs...? This is in addition to the fact that washing these limbs with the intention of worshipping Allah leads to the widening and strengthening of the heart, joy of the soul, and energy of the limbs, and this is why these limbs have been designated out of all the other limbs, in that they are to be washed in exclusion to the others, and Allah is the source of success."

['I'lam al-Muwaqqi'in'; 2/58-60]
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hidaayah
04-08-2007, 12:36 PM
:sl:
Allah Grants Help and Victory to Followers of the True Deen
Reply

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04-12-2007, 11:28 AM
:salamext:


Accepting Allaah's Decree

Ibn Qayyim al Jawziyyah


"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 severe 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 a 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 or dislike it. This being known to those who believe with certainty in Allah's Names and Attributes (1), so they do not find fault in any of His laws. This is hidden to those 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 Islaam as the way of life , and Muhammad (saw) as being the Messenger, and whoever has not achieved this has not tasted iman."


"And it may be that you dislike a thing which is good for you and it may be that you like a thing which is bad for you. Allah knows but you do not know"
(Qur'an, 2:216)



(1) By this, it means that if one truly believes and recognises the Attributes of Allah swt then the individual trusts in His decree.. for example we know that He is the Just then we have confidence in His justice, that He would not decree it if it were not the best for us.

Source
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jameelash
04-13-2007, 04:10 AM
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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AB517
04-13-2007, 01:19 PM
Originally Posted by jameela
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

Amen

Some are more of this or that. All kinds of mixtures are represented in a group of people.
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siFilam
04-13-2007, 01:25 PM
:salamext:

Originally Posted by jameela
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
is that your interpretation or the Sheikh Ibn Qayyaim al Jawziyyah's (may Allah have mercy on him).

wasalam
-SI-
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Umm Yoosuf
04-14-2007, 02:02 PM
:sl:

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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hidaayah
04-17-2007, 10:01 AM
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]
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FatimaAsSideqah
04-20-2007, 05:31 PM
:salamext:

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]

:wasalamex
Reply

FatimaAsSideqah
04-23-2007, 11:22 PM
:sl:

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
Reply

- Qatada -
04-25-2007, 12:15 PM
:salamext:

“O Christ-Worshippers!”:
A Qasidah Which Refutes Christianity


Ibn al-Qayyim al-Jauziyyah was a prominent Muslim jurist during Islam's Golden Age. Apart from his jurisdistic prowess, he was also competent in composing qasidah (Arabic poetry). Among his more famous works was the qasidah entitled A'obbad al-Maseeh Fi Naqd al-Nasraniyyah (O Christ-Worshippers! In Refuting Christianity). This qasidah is well-known in the Muslim world and has even been turned into a song. The following is the English translation of the poetry which is immediately accompanied by the Arabic original.

O Christ-worshippers! We want an answer to our question [from your wise ones],

If the Lord was murdered by some people’s act, what kind of god is this?

We wonder! Was He pleased by what they did Him?
If yes, blessed be they, they achieved His pleasure,
But if He was discontented, this means their power has subjugated Him!

Was the whole entity left without a Sustainer, so who answered the prayers?
Were the heavens vacated, when He laid under the ground somewhere?

Were all the worlds left without a God, to manage while His hands were nailed?
Why did not the angels help Him, when they heard him while he wailed?

How could the rods stand to bear the True Lord when He was fastened,

How could the irons reached Him and [had] His body pinned?
How could His enemies’ hands reach Him and slap His rear,
And was Christ revived by himself, or the Reviver was another god?

What a sight it was, a grave that enclosed a god,


What is more weird is the belly that had confined Him!

He stayed there for nine months in utter darkness, fed by blood!

Then he got out of the womb as a small baby,
weak and gasping to be breast-fed!
He ate and drank, and did what that naturally resulted,1
Is this [what you call] a god?

High Exalted be Allah above the lies of Christians,
All of them will be held accountable for their libels!
O Cross-worshippers! For what reason is this exalted
and blame [is cast upon those] who reject it?
Is it not logical to break and burn it, along with the one who innovated it?2

Since the Lord was crucified on it, and his hands were fastened to it?
That is really a cursed cross to carry,
So discard it, do not kiss it!3
The Lord was abused on it, and you adore it?
So [it is clear that] you are one of His enemies!
If you extol it because it carried the Lord of the Worlds,
Why don’t you prostrate yourself and worship graves,
Since the grave contained your god in it?
So Christ-worshipper, open your eyes,
This is what the matter is all about.4

Arabic:
أعباد المسيح لنا سؤال … نريد جوابه ممن وعاه
إذا مات الإله بصنع قوم … أماتوه فما هذا الإله
وهل أرضاه ما نالوه منه … فبشراهم إذاً نالوا رضاه
وإن سخط الذي فعلوه فيه … فقوّتهم إذاً أوهت قِواه
وهل بقي الوجود بلا إله … سميع يستجيب لمن دعاه
وهل خلتِ الطباق السبع لما … ثوى تحت التراب وقد علاه
وهل خلت العوالم من إلهٍ … يدبرها وقد سُمرَت يداه
وكيف تخلت الأملاك عنه … بنصرهم وقد سمعوا بكاه
وكيف أطاقت الخشبات حمل الإله … الحق شد على قفاه
وكيف دنا الحديد إليه حتى … يخالطه ويلحقه أذاه
وكيف تمكنت أيدي عداه … وطالت حيث قد صفعوا قفاه
وهل عاد المسيح إلى حياة … أم المحيي له ربّ سواه
ويا عجباً لقبر ضم رباً … وأعْجَبَ منه بطن قد حواه
أقام هناك تسعا من شهور … لدى الظلمات من حيضٍ غِذَاه
وشق الفرج مولودا صغيرا … ضعيفا فاتحا للثدى فاه
ويأكل ثم يشرب ثم يأتي … بلازم ذاك هل هذا إله
تعالى الله عن إفك النصارى … سيسأل كلهم عما افتراه
أعباد الصليب لأي معنى … يعظّم أو يقبّح من رماه
وهل تقضى العقول بغير كسر … وإحراق له ولمن بغاه
إذا ركَبَ الإله عليه كرها … وقد شدت لتسمير يداه
فذاك المركب الملعون حقا … فدسه لا تبسه إذا تراه
يهان عليه رب الخلق طرّا … وتعبده فإنك من عداه
فإن عظّمته من أجل أن قد … حوى رب العباد وقد علاه
وقد فقد الصليب فإن رأينا … له شكلا تذكرنا سناه
فهلا للقبور سجدت طُرّا … لضم القبر ربَّك في حشاه
فيا عبد المسيح أفق فهذا … بدايته وهذا منتهاه
  1. Urination and defecation [back]
  2. Paul of Tarsus, founder of Trinitarian faith [back]
  3. i.e., don't glorify it [back]
  4. i.e., since someone who is a Christian abhors the idea of worshipping a grave, how is it possible for them to worship the cross? [back]
Reply

Ibn Abi Ahmed
04-25-2007, 01:55 PM
:sl:

Subhanallaah. That is so powerful ^
High Exalted be Allah above the lies of Christians.
Reply

Pk_#2
04-25-2007, 02:30 PM
Found it :mmokay:

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 :D

AsalamuAlaykum Warahmatullahi Wabarakatuh.
Reply

MinAhlilHadeeth
05-02-2007, 08:33 PM
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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MinAhlilHadeeth
05-02-2007, 08:37 PM
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 that the Prophet said, ‘As you remember the majesty of your Lord, (saying) “There is no deity but God,” “God is Most Great” and “Praise be to God” so shall the divine Throne be surrounded by a drone like that of bees, invoking the one who invokes God. And is there any of you who would not want something by which he is mentioned (to his Lord)?” This is the hadith or its meaning.
22. When the servant seeks to know his Lord through remembrance in times of ease, the Lord will know him in times of hardship. A saying with this meaning states that when an obedient servant who (regularly) calls on his Lord is afflicted by some adversity, or asks something of God, the angels exclaim, ‘O Lord a familiar voice from a familiar servant!’ but if it is a servant who neither heeds nor obeys his Lord, the angels say ‘An unknown voice from an unknown servant.’
23. Remembrance delivers one from God’s chastisement. As Mu’adh ibn Jabal is said to have uttered, ‘The son of Adam can do nothing more effectively to deliver himself from God’s chastisement than invoke Him’.
24. It is a means by which tranquility (sakinah) descends, Divine Mercy encompasses and angels surround the one who remembers in the manner described by the Prophet.
25. It is a way to keep the tongue from backbiting, slander, lies, lewdness and vain talk. For a servant must speak, and if upon speaking he fails to mention God and His commandments, then he falls into those forbidden things, or (at least) some of them. The only way to avoid the latter is to mention God. Both reflection and experience will bear this out: a person who accustoms his tongue to the mention of God, protects it from vain talk and chatter. But the tongue that is dry of God’s mention grows moist with vanities, chatter and lewdness. There is neither strength nor power save in God.
26. The gatherings where God is mentioned are the gathering of Angels, whereas those full of chatter and heedlessness are the gatherings of devils. Let the servant decide which of these (two gatherings) is more pleasing and important to him, for he will belong to it in this world and the next.
27. An invoker is made joyful for his invocation and makes those around him joyful, for he is blessed wherever he may be. But someone who is heedless of God’s mention, someone who just chatters, is made sorrowful by his heedlessness and empty talk, and makes those around him sorrowful as well.
28. Remembrance saves the servant from regret on the day of Judgement. Every gathering in which the servant does not mention his Lord will be a source of regret for him on that day.
29. The remembrance of God and the tears shed in private are the way to the shade that God will grant His servant on the day of the greatest heat in the shelter of His Throne. As people stand in the melting sun, he who remembered his Lord will find beneath the Throne of the Most Merciful, the Almighty.
30. To be busy with remembrance is how God grants something better to the invoker than those who supplicate Him. As the Messenger of God said, ‘God says “To one too occupied in My remembrance to supplicate Me, I give what is better than what I give to those who ask’.
31. The easiest form of worship, remembrance is also the strongest and the best. Moving the tongue is easier than moving the limbs of the body and simpler. If someone could move his muscles day and night as much as his tongue, he would be completely exhausted – in fact, it is quite impossible.
32. Remembrance plants the trees of heaven. In Tirmidhi, Abd Allah ibn Mas’ud states that the messenger of God said, ‘On the night of ascension, I met Abraham, Friend of God. He said to me: “O Muhammad, recite to your people the greetings of peace and let them know that the soil of heaven is fragrant, its water sweet; that it is green with vegetation; that its tree is planted by (the remembrance): Glory be to God, Praise be to God, there is no deity but God and God is Most Great!’ this hadith is considered unusual but good (hasan gharib). Also in Tirmidhi is the hadith transmitted by Abul Zubayr from Jabir (ibn Abd Allah al-Ansari), that God’s Messenger said, ‘For whoever says ‘Glory and Praise be to God’ a date palm is planted in Heaven.’ Tirmidhi calls this hadith good and sound.
33. The recompense and excellence (al-‘ata’ wal-fadl) that result from remembrance do not result from any other activity. In the two authorative collections, Abu Hurayrah related that God’s Messenger said, ‘For whoever says one hundred times in a single day “There is no deity but God, alone, without partner” it is like freeing ten slaves. One hundred good deeds are written for him and one hundred wrongs are removed. It will be a shield from the devil for that whole day until evening. No one comes with anything better, except someone who can do more. And whoever says one hundred times in one day “Glory be to God and Praise” his greater sins will be removed, though they may be like the foam on the sea.’
And in Muslim it is related that God’s Messenger said, ‘To say “Glory be to God, Praise be to God, there is no deity but God, God is Most Great” is more beloved to me than all upon which the sun sets.’
In Tirmidhi, Anas ibn Malik relates that the Prophet said, ‘Whoever says, in the morning or the evening, “O God, I have risen (this day) bearing witness to You, the bearers of Your Throne, Your Angels and the whole of Your Creation: that you are truly God, that there is no deity but You and that Muhammad is Your servant and Your Messenger” – God shall free him by one fourth from Hell. Whoever says it twice, God shall free him by one half. Whoever says it three times, God shall free him by three quarters. Whoever says it four times, God shall free him completely from hell.’
In Tirmidhi, Thawban relates that the Prophet said, ‘Whoever says in the evening and morning, “I am content with God as my Lord, Islam as my religion and Muhammad as the Messenger” will merit thereby God’s good pleasure.’
Again in Tirmidhi: ‘Whoever enters the marketplace and says “There is no deity but God, alone, without partner; to Him belongs the Kingdom and to Him the Praise; He gives life and brings death; He is the Living who does not die; in His Hand is goodness and He has power over all things” – for him God will record countless good deeds, erase countless ill deeds and raise him countless degrees.’
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jameelash
05-08-2007, 04:12 AM
salam,mashahAllah,worth reading
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- Qatada -
05-14-2007, 01:58 PM
The Path to Guidance - Ibnul-Qayyim




This is a book which the Shaikh, the Imaam, the ’Allaamah, the Shaikh of Islaam and the Muftee of the Muslims, Aboo ’Abdullaah Muhammad the son of Aboo Bakr - better known as Ibn Qayyim al-Jawziyyah - may Allaah the Exalted have mercy upon him, sent to one of his brothers.

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- Qatada -
05-14-2007, 01:59 PM
Healing with the Medicine of the Prophet



Imam Ibn Qayyim Al-Jawziyah


Healing with the Medicine of the Prophet is the panacea for those in search of good health. Although it was written by the author, Ibn Al-Qayyim, over six hundred and fifty years ago, it is extremely timely work for our generation in which health and natural health care products have become an important aspect of the lives of so many. The author presents the guidance of the Prophet in dealing with a variety of health issues, including treatment of ailment and preventive remedies to keep the body fit. As the Qur'an and Sunnah are the main sources of Islamic lifestyle, it only stands to reason that they should likewise be referred to in the matters of health and fitness. This is the approach taken by Ibn Al-Qayyim as he presents Verses of the Qur'an and statements of the Prophet as his main reference in these issues of health and medicines. The final chapters the this work include an extremely beneficial glossary of remedies, herbs, foods and other natural substances that aid in the journey towards better health.


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HBot 5000
05-14-2007, 02:10 PM
Jazakhllah Khair :)
Reply

hidaayah
06-10-2007, 05:37 AM
Have you Parted company with the Qur'an?*

Parting company **with the Qur’an is of various degrees:

Firstly, refusing to listen to it and believe in it, or to pay any heed to it.

Secondly, ceasing to act upon it and abide by what it declares as lawful or unlawful; even if one reads it and believes in it.

Thirdly, abandon judging by it or being judged by it, whether in the fundamentals of the faith orin its branches; and to believe that it does not beget certainty and that its textual wordings do notbeget sure knowledge.

Fourthly, to abandon pondering over it and comprehending it, and not seeking to discover whatthe Speaker intended by it.

Fifthly, to abandon seeking a cure or healing through it with regards to any of the heart’s diseasesor maladies; and to seek healing for such illnesses from other than it.
All of this is included in Allah’s statement: And the Messenger will say: “O my Lord! My people have abandoned this Qur’an!”***This is the case despite some forms of abandonment being less severe than others.
◆ ◆ ◆
FOOTNOTES
* Al-Fawa’id (Riyadh: Maktabah al-Rushd, 2001), 132; trans. Surkheel Sharif.
** Ar. hajr - lit. “abandoning, deserting, forsaking, renouncing.” The term conveys the sense of turning away from the Qur’an and disassociating oneself from it. We seek refuge in Allah from such a thing.
** Qur’an 25:30.
Reply

Ibn Mubaarak
06-11-2007, 10:01 PM
Bismillaah

As Salaamu'alaykum Wa Rahmatullaahi Wa Barakaatuh



Shaykhul Islaam Ibn Qayyim al-Jawziyyah

Reference: Miftaah Dar as Sa'aadah: 2/150



Also, ponder over the frail ant - the intelligence and dynamics it was granted in gathering, storing, preserving and repelling harms/disease from its provision. You will indeed see signs and lessons in this.

You see a group of ants, if they want to gather and store their sustenance, they depart from their swarm in search for it. When they find it, they make a pathway from their home to the food and embark on transporting it [back]. You find that they are two groups; a carrier group that carries the sustenance to their home in a line, and another group that does not cross paths with the first group which leaves it's home headed for the sustenance. They are like two threads, like a group of people parting in one path, and another group beside them returning.

If something is too heavy for one of them, a group of ants gather to help it carry the weight, like a group of people helping each other carry a boulder or log. So if one ant discovers [a big piece], its companions help it carry it home and clear the way for it. If a group of ants meet it, they would help with the weight and break it into small pieces at the door.

An experienced man once stated that he saw a wondrous thing while watching them one day. He said: I saw an ant approach a grass hopper's wing, it tried to carry it but was unable to lift it off the ground. It then went nearby and returned with a group of ants. I lifted the wing off the ground, so when the ant reached the area, it walked in circles around it and so did its companions but they weren't able to find anything. They left and I replaced the wing. The same ant found it again and brought the group once again and I also lifted the wing again. They circled the area and when they didn't find anything, they formed a circle around the first ant and attacked it, cutting it to pieces as I watched!

Their intelligence is also bewildering, when they carry seeds to their homes, they break them so that they do not sprout. If the seed is of the type that sprouts when split, they split it into four pieces. If the seeds are moistened or get wet and the ants fear they may spoil, they take them out [to dry] in the sun and then return them. This is why you sometimes find a lot of broken seeds outside an ant home, and if you return a little while later you wouldn’t find one seed.

Another aspect of their intelligence is that they do not build a nest except on high ground in order to protect themselves from being drowned by running water, so you wouldn’t find an ant nest at the bottom of a valley, rather you would find it on top or above the water level.

In attesting for their intelligence, it is sufficient what Allaah the Majestic, the Elevated, stated in His Book: what an ant said to a group of ants when it saw Sulaimaan, عليه الصلاة والسلام, and his troops:

{O ants! Enter your dwellings, lest Sulaimaan (Solomon) and his hosts should crush you, while they perceive not.}

It spoke with ten different categories of speech in its advice: Al Nida-a, al Tanbeeh, at Tasmiyah, al Amr, an Nass, at Tah-dheer, al Takh-sees, al Taf-heem, at Ta'meem and al I-'itithaar. So its advice, though summarized, consisted of these ten [categories of speech] and this is why Sulaimaan was amused by its speech, smiled and asked Allaah to enable him to be grateful for the blessing that He bestowed upon him when he heard the ant's speech. Do not think that this level of intelligence is far fetched for a whole nation/species that glorifies their lord, as was authentically related that the Prophet said:

"One of the prophets rested under a tree and was bitten by an ant [he removed the sting?] and then burnt down the ant hill so Allaah revealed to him: Just because one ant bit you, you burnt down a one whole nation [of ants] that glorify [their lord], because of one ant."



Translator: Nadir Ahmad, Abu Abdul-Waahid

www.madeenah.com
Reply

Ibn Mubaarak
06-11-2007, 10:04 PM
Bismillaah

As Salaamu'alaykum Wa Rahmatullaahi Wa Barakaatuh


Shaykh Saalih ibn Fowzaan al-Fowzaan

Reference: Fataawa Nur ‘ala ad-Darb



Allaah blessed me to embrace the true religion of Islaam at the hands of some Shaykhs, and I therefore changed my name from ‘Abdus Saleeb’ (servant of the cross) to ‘Abdullaah. This did not please my father who then ordered me not to transgress upon my name and my family’s name. Due to this some differing broke out between me and him which caused me to leave my fathers country and migrate to this noble country (Saudi).

However I am still in a state of confusion. Does Islam require me to please my father and obey him even if he is Christian? Or does it require me to ignore what my father said to me, knowing that he is a Christian who is obstinate concerning his faith, as well as knowing that my previous name was ‘Abd as Saleeb?



Firstly: You should be grateful to Allaah the Elevated, for granting you success to discovering the truth and embracing Islaam, the religion of truth. Allaah ordered all the people of Earth, regardless of their diverse religions and sects, to embrace this religion of truth and abandon what they are upon, the religion of Allaah the Glorified, which He accepted for Himself. So you should be grateful to Allaah for allowing you to attain this tremendous virtue. We pray that Allaah makes you firm upon the religion of Islaam.

As for the second issue which is your relationship with your parents, Allaah, the Glorified and Elevated, decreed the obligation of being kind and beneficent to parents even if they were non-Muslims, Allaah the Elevated said:

{And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years – be grateful to Me and to your parents. To Me is the final destination. But if they (both) strive to make you associate others in worship with Me, that of which you have no knowledge of, then obey them not; but behave with them in the world kindly, and follow the path of those who turn to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do.} [Luqmaan: 15-16]

So it is compulsory for you to be kind and beneficent to you parents in relation to worldly affairs.

As for religious affairs, you are to follow the religion of truth, even if it contradicts the religion of your parents, but while being kind to them in recompense. So you must be beneficent to them and recompense them for the good they have done for you even if they were non-Muslims. So there is nothing wrong with keeping in touch with your father and recompensing him, but do not obey him in something that is a disobedience to Allaah, the Mighty and Majestic.


Translator: Nadir Ahmad, Abu Abdul-Waahid

www.madeenah.com
Reply

Helena
06-11-2007, 10:09 PM
jazaks for ur informative post...:thumbs_up

we will be accountable for our every actions that we performed on this earth!!
Reply

hidaayah
06-13-2007, 01:57 AM
Al-Fawaid (A Collection Of Wise Sayings)




Imam Ibn Qayyim Al-Jawziyah


This book, AI-Fawaid: A Collection of Wise Sayings is one of the well-known compilations of Imam Shams Ad-Dm Ibn Qayyim Al-Jawziyyah, who is well known by the name Ibn Al-Qayyim (may Allah have mercy upon him). This blessed book is not like others that simply contain sections, chapters and themes, but it consists of the elevated thoughts that Allah, Exalted be He, bestows upon some of His servants as He wills. So whenever any of these scattered pearls of wisdom occurred to the Imam, he would immediately record them. I am sure that he did not sit down and write this book in one or two weeks, but surely it was developed over a long period of time. Whenever something came to his mind, he would record it, and whenever he learnt a lesson or anything crucial in his life, he would illuminate the lines of his page with the ink of his pen.

- Download Book - (12 MB) Right click and save target as
Reply

hidaayah
06-13-2007, 02:02 AM
From the Greatest of Sins: Being Bored of Allah's Blessings

Ibn al-Qayyim said:

"From the greatest of sins which are hidden - and widely practiced - is that the servant is enjoying a blessing that Allah has blessed him with and chosen for him, then that servant becomes bored of it and seeks to exchange it for what he thinks - due to his ignorance - is better for him than it, and His Lord continues to be merciful to him and does not prevent him from this blessing, and He excuses him due to his ignorance and this bad choice that he has chosen for himself. When he reaches the limit in scorning this blessing and his boredom with it overcomes him, Allah removes this blessing from him. So, if he is given what he sought in exchange for that blessing, and he sees the immense difference between what he was previously enjoying and and what he has now been given instead of it, his anxiety and regret increase and he requests a return to what he previously had. So, if Allah desires good and guidance for His servant, He allows him to bear witness that what he had was a blessing from the blessings of Allah upon him, and He causes him to become pleased with that blessing and to give thanks to Allah for it. If his soul then whispers to him to again seek to exchange that blessing for something else, he makes istikharah to His Lord, the istikharah of the one who is ignorant of what is in his best interests and unable to attain them. He turns his affairs to Allah, requesting of Him to help him make the best decision.

And there is nothing more harmful to the servant than to become bored of the blessings of Allah, because he does not see it as a blessing, and he does not thank Allah for it, and does not become happy because of it. Rather, he belittles it, complains about it and considers it to be a disaster - all this while it can well be from the greatest of Allah's blessings upon him.

Most people have a feeling of enmity towards Allah's blessings upon them, and they do not percieve that this opening that Allah has given them is actually a blessing, and they exert the utmost effort in repelling it and pushing it away out of ignorance and oppression. So, how many are those whom Allah's blessings comes to one of them, and they rise to repel and fight against it? And how many are those whom the blessing comes to one of them and he strives to push it away and brush it to the side out of ignorance and oppression?
Allah - the Exalted - says: {"And this is because Allah would not change a blessing that He has blessed a people with unless they change what is within themselves."} [al-Anfal; 53]
The one who is devoid of logic loses his chance * Until the affair passes him by. Then, he blames predestination."

['al-Fawa'8id'; p. 24]
Reply

IbnAbdulHakim
06-28-2007, 04:06 PM
subhanAllah.. who do we turn to for strength when we feel our path narrowed in these times... othen then the book of Allah..
Reply

boriqee
07-01-2007, 12:26 AM
well the rawdatul-muhibeen, mashallah a piewce of it was brought here, i was about to puit it here.

but here is one that I didnt see on any of the post

From: The Steps of the Followers,

by Ibn Qayyim al-Jawziyya



Muraqabah is knowing that Allah is watching over us. Allah, subhanahu wa ta'ala, says, "And know that Allah knows what is in your minds, so fear Him." [2:235] "And Allah is Ever a Watcher over all things." [33:52] "And He is with you wherever you may be." [57:4] There are many other similar verses stating the same concept.

In the hadeeth of Jibreel, when he asked the Prophet (s) about ihsan (goodness and excellence), the Prophet (s) replied, "Ihsan is to worship Allah as if you see Him, but since we do not see Him we should know that He sees us at all times." (Bukhari and Muslim) The meaning of this hadeeth is the definition of muraqabah. Namely, the endurance of the servant's knowledge and his conviction and certainty that Allah is watching over his internal and external affairs. To have this knowledge and certainty at all times is called muraqabah. It is the fruit of the servant's knowledge that Allah is his Watcher, Over-seeing him, Hearing his utterances, and Observing all of his deeds at all times.

Al-Junaid said, "The one firm in muraqabah fears the waste of even a moment for other than his Lord." Dhun-Nun said: "The sign of muraqabah is to favor what Allah has sent down (of the revelation), to glorify what Allah has glorified, and to despise what Allah has despised." Ibraheem Al-Khawass said: "Muraqabah is the sincerity of both the internal and external to Allah." It has been said that "The best that man may cling to on this road to Allah is muhasabah (reckoning of the self), muraqabah, and governing his conduct with knowledge."

The people of true knowledge have unanimously agreed that having muraqabah for Allah in one's hidden thoughts is a means for it to manifest in the deeds and the behavior externally. So, whoever has muraqabah for Allah in secret and internally, Allah will preserve him in his actions and behavior, both internally and externally.

One of the finest definitions for muraqabah is the following: muraqabah of Allah is being on the way to Him at all times with over-whelming glorification, inciting nearness and urging joy. The overwhelming glorification is to have the heart filled with glorification of Allah. Such a state makes the servant unconcerned with glorifying others or paying attention to others beside Allah. A servant should always have this state, especially when he is remembering Allah. To be with Allah provides one with intimacy and love. If these are not associated with glorification, they may take one outside of the limits of servitude. Any love that is not associated with glorification of the Beloved One is a reason to distance him away from the Beloved and lose His respect.

The overwhelming glorification includes five components: walking towards Allah, constantly walking towards Him, presence within the heart for Him, glorification of Him, and being overwhelmed by His glorification to be concerned with others. The inciting nearness is the closeness to Allah that incites the servant to have these five components. This closeness makes him glorify Allah in a manner that he pays no attention to himself or others. The closer the servant becomes to Allah, the more he glorifies Him and the less mindful he will be for others. The urging joy is happiness and glorification. It is the delight one finds in this nearness. There is nothing in this world comparable in any way to the joy and happiness of the heart and the delight of the eye with Allah and His closeness. This is one of the states in Paradise. A knowledgeable person said, "There are times when I would say that if the people of Paradise can be in a state like this, they are indeed living a good life." This joy, no doubt, urges him to be constant in walking to Allah and oing his best to seek Allah's Pleasure. If one didn't achieve this joy or even a portion of it, then one should doubt their faith and deeds. Faith has grace and sweetness. If one has not tasted it, then one should go back and achieve the true faith and its sweetness.

The Prophet (s) mentioned the sweetness of faith in many ahadeeth, including: "...tasted the taste of faith, those who take Allah as their Lord, Islam as their religion and Muhammad as a Messenger." (Muslim and Ahmad) He also said: "Whoever possesses the following three qualities attains the sweetness of faith: To have Allah and His Messenger dearer to him than anything else, to love a person only for the sake of Allah, and to hate to returne to kufr after Allah has rescued him from it like he hates to be thrown into fire." (Bukhari & Muslim) I heard Sheikul-Islam Ibn Taymiyyah saying: "If you don't find sweetness and joy in the deed you perform, then doubt its sincerity, for Allah is Shakur (Most Appreciative and Rewarding)." He meant that Allah will certainly reward His servant for his deeds in this world as long as the servant is delighted and happy with his deeds. But if he doesn't find the delight and the joy in his heart, then his deed is imperfect, defective.

This imperfection and defectiveness is the reward of what the servant receives for his deeds. Deeds have consequences and effects that return to the servant that performed them, affecting his life and all of his affairs. Salah, for example, prevents the servant from unlawful and evil deeds. It also refines his morals and brings him up in the best manner that Allah loves.

Siyaam strengthens his will and enlightens self-reproach and insight, so the person may see the straight path and become among the righteous. Such are all the good and righteous deeds, they have a reward that affords prosperity in all of man's affairs. As a result, family life and the society become joyful and prosperous. The evil deeds have their consequences as well. Allah said, "For those who have done good is best (reward)." [10:26] and "The evil was the end of those who did evil." [30:10]

The opposition in people is of three kinds. Only those that Allah protects are free from these. The first kind is the opposition to His Names and Attributes by presenting false and unclear matters. These falsities are negated because of what Allah and His Messenger have ascribed for Him. These people have ascribed to Allah what He negated for Himself. By doing so, they became loyal to His enemies and enemies to His Allies. They changed the words from the correct status and have abandoned, as a result, a great part of what was sent to them.

They are those that have divided their religion into differing sects with each group rejoicing in its belief. The only thing that protects from this is the pure submission to the wahy (Divine inspiration). When the heart submits to the wahy (revelation), it will witness its soundness, realize intellectually and in the light of fitrah (sound nature) that it is the truth. Such a submissive person submits by way of hearing, the mind, and the fitrah. This is the most perfect faith.

The second type of person is the one who is in opposition to His Message and Command. These people can vary slightly and can be further categorized. Some may oppose with their opinions and analogies. They make lawful what Allah has made unlawful, and make unlawful what Allah has made lawful. They void what Allah has made obligatory and make obligatory what Allah has voided. Another type amongst these people are those that oppose the facts of faith and the Message with their visions, personal experiences, and false devilish inspirations. These compose a religion that Allah has not allowed, invalidate the religion that Allah sent to His Messenger, and oppose the facts of faith using the devil's tricks. These people have religions to worship other than Allah's religion and placce these before Allah's religion. Because of their analogies, opinions and personal experiences, the entire world could have been ruined and the pillars of the religion destroyed. But Allah has preserved this religion and promised to protect those that will preserve and protect it from the plots of these plotters.

Another group of those in opposition are those that oppose the Law of Allah with their unjust rules. They put their rules before the rules of Allah and His Messenger (s). Thus they suspend Allah's Law, justice and His Hudood (legislated punishments).

The third type of opposition is of those who oppose Allah's actions, decrees and ordinances. This opposition comes primarily from ignorant people. It has many forms, some are clear and some are not. This kind of opposition exists within many souls. If we were to contemplate our utterances, actions and desires, we would see this clearly. Most of us have some kind of opposition to Allah's decree and His portioning of livelihood.

The ones that are free of this type of opposition are those that know Allah with a true knowledge and accept Him with complete satisfaction.
Reply

'Abd-al Latif
09-04-2007, 12:56 AM
Originally Posted by jameela
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
subhanAllaaaaaaaaaaaaaaaaaaaaaaah!
Reply

Khayal
09-06-2007, 04:51 PM
:arabic6:

Traps of Iblees
Imâm Ibn Qayyim al-Jawziyyah
http://www.islaam.net/

:salamext:
It is not possible to encompass one of Iblees' evils, let alone all of them. Since Iblees' evil is of six types, Iblees remains behind the son of Adam until he gets him to do one or more of these six evils.

One

THE FIRST EVIL IS THE EVIL OF KUFR AND SHIRK and enmity to Allaah (SWT) and His Messenger (sallallaahu 'alaihi wa sallam). If he gains this from the son of Adam, his moaning is eased, and he rests from his ordeal with this man. Further, this is the first thing Iblees wants from the worshipper (al-'Abd). If Iblees gains this, he makes this person part of his army, one of his soldiers, and he appoints him as a deputy or agent against other human beings. Then, this person becomes one of the deputies or callers of Iblees.

Two

If he despairs of enticing him with the first evil, and if this person is one of those for whom it was written that he would be a Muslim in his mother's womb, Iblees tries:
the SECOND CLASS OF EVIL. THIS IS BID'AH (innovation). Iblees loves Bid'ah more than debauchery and disobedience because the harm of Bid'ah is in the essence of the religion. Moreover, it is an unrepentable sin and is against the call of the messengers and is a call to a message different from the one conveyed by Ar-Rasool. Bid'ah is a gate to Kufr and Shirk. Therefore, if Iblees gains the performance of Bid'ah from a person and makes him one of the people of Bid'ah, he also becomes one of his agents and a caller of his.

Three

If Iblees fails and is unable to trap Al-'Abd at this class, and if he is one of those who were granted by Allaah (SWT) the gift of As-Sunnah and hatred of the people of Bid'ah and error, he proceeds to:
the THIRD CLASS OF EVIL, which is the class of MAJOR SINS in their various forms.
Iblees is very covetous of letting a person fall into major sin, especially if he is a scholar who is followed. Iblees is covetous of that, so that he may repel people from him and spread his sins and disobedience amongst the people. He uses some people as his agents to spread this person's sins under the false pretence that this will help them to get closer to Allaah. But in fact this person is the deputy of Iblees without knowing it. For those who would like abomination to be spread amongst the believers there is a great torment in this life and in the Hereafter especially if they take charge of spreading about enormities, not out of advice, but by obeying Iblees and being his agent. All this is to repel people from the Scholar and from his benefit.
Furthermore, the sins of this person (scholar), even if they reach the sky, are less to Allaah (SWT) than the sins of those who would like to spread his sins about. The scholar's sins are wrongdoing to himself. If he seeks forgiveness from Allaah (SWT) and repents, Allaah (SWT) will accept his repentance, and He will change his bad deeds to good deeds. However, the sin of those who spread about abominations are doing wrong to the believers by looking for their mistakes and by intending to expose them. Allaah (SWT) is in close observation, and He knows about this ambuscade. Nothing hidden in the chest or soul is hidden to Allaah (SWT).

Four

If Iblees is unable to snare Al-'Abd at this degree he moves him to:
the FOURTH CLASS, or the MINOR SINS. These sins may ruin a person if they accumulate. That is why Ar-Rasool (sallallaahu 'alaihi wa sallam) said, Be aware of the minor sins, because the simile of the minor sin is like the people who went to a desert. Then he (sallallaahu 'alaihi wa sallam) mentioned a Hadeeth the meaning of which is that every one of them brought a stick of wood until they had kindled a huge fire (just as the minor sins add up little by little until they become a major sin). The person continues taking the matter of minor sins easily until he considers them inconsequential. Therefore, a person who commits major sins but fears their effect is in a better condition than he is.

Five

If the Al-'Abd has prevented Iblees from trapping him at this level, he moves him to the fifth level:
The FIFTH LEVEL IS TO OCCUPY HIM WITH PERMISSIBLE THINGS that do not gain him reward or punishment. However, the punishment of this level is caused by passing the reward missed by being occupied with these deeds.

Six

If Al-'Abd has kept Iblees from succeeding at this level, and if he is careful about his time, being covetous with it, knows the value of moments, and knows the value of what comes of comfort or torment, Iblees transfers him to the sixth level:
The SIXTH CLASS is to OCCUPY HIM WITH DEEDS OF LESSER REWARD to keep virtue away from him and to prevent him from attaining the reward of the favoured deed.
Therefore, he orders him to do a good action with less reward if that includes leaving a better action. Very few people are aware of this. Because if a person feels a strong urge to some kind of obedience, he does not doubt that it is true obedience and that he is getting closer to Allaah (SWT).. He never thinks that this call is from Iblees because he believes that Iblees never calls one to do good. Therefore, he thinks that this call is from Allaah (SWT).. Actually he is excused because he never knew that Iblees would call one to seventy doors of good deeds either to get him to one door of evil or to let a better deed than these seventy deeds pass away from him.
This cannot be known except by a light from Allaah (SWT),, a light he instils in the heart of Al-'Abd. The source of this type of knowledge is following the way of Ar-Rasool (sallallaahu 'alaihi wa sallam) and taking care of the levels of deeds with Allaah (SWT),, the deeds of His favoured ones, the deeds more pleasing to Him, and those more beneficial to Al-'Abd, and deeds that have more Naseehah (guidance) from Allaah (SWT),, His Rasool, His Book, and His believing worshippers. No one has this type of knowledge except the inheritors of Ar-Rasool (sallallaahu 'alaihi wa sallam), his deputies in the Ummah, and his successors on earth. In addition, most of the creation is screened from this. This call does not come to their hearts. Allaah (SWT) gives His favour to whomever He wills from among His worshippers.

Seven

If Al-'Abd prevents Iblees from trapping him at any of these six levels, and if it becomes difficult for Iblees, he empowers his party of jinn and human beings with different kinds of harm:
IMPUTING DISBELIEF TO HIM, CALLING HIM MISGUIDED AND AN INNOVATOR, WARNING PEOPLE AGAINST HIM, and intending to weaken him and to disturb his heart. Iblees, by using this method, tries to confuse this person's thinking and tries to PREVENT PEOPLE FROM BENEFITING FROM HIM. Therefore Iblees expends his utmost effort to empower the defenders of falsehood, from human beings and from jinn, against him. Then the believer is at war until death. Whenever he gives up, he is hurt or is taken captive. Hence the believer is in Jihad until he meets with Allaah (SWT)..
Finally, I hope you take note of this chapter and think about its great benefit. Moreover, make this knowledge your balance to weigh people and deeds. This shows you some universal realities and the level of people. Allaah (SWT) is the one from whom I seek aid, and on Him I depend.


Source.


:wasalamex
Reply

------
09-12-2007, 08:19 AM
:salamext:

Be aware of the minor sins, because the simile of the minor sin is like the people who went to a desert. Then he (sallallaahu 'alaihi wa sallam) mentioned a Hadeeth the meaning of which is that every one of them brought a stick of wood until they had kindled a huge fire (just as the minor sins add up little by little until they become a major sin). The person continues taking the matter of minor sins easily until he considers them inconsequential. Therefore, a person who commits major sins but fears their effect is in a better condition than he is.
Woah........:ooh:
Reply

Ibn Abi Ahmed
09-23-2007, 03:00 AM
:sl:

Originally posted by a brother on a different forum.

Ibn al-Qayyim: "...is such a person not nourished night and day by his Beloved?"

There is an interesting section of 'Zad al-Ma'ad' (2/33 of the printing with al-Arna'ut's checking) where Ibn al-Qayyim talks about sawm al-wisal, which is that the Prophet would sometimes fast an entire 24-hour day without breaking his fast. When asked by the Companions why he had forbidden them from doing so while he himself would practice it, he replied: "I am not like anyone of you. During the night, my Lord provides me with food and drink."

Ibn al-Qayyim mentions that there are two interpretations to what the Prophet meant when he said this. The first is that he is literally provided with food and drink, and the second is that he is being nourished spiritually by Allah. The stronger of the two interpretations is the second, because if the Prophet was being provided with actual food and drink, he would no longer be fasting at all, let alone continuously.

He then proceeded with a beautiful exposition of how it is that the servant can be nourished by Allah without eating or drinking anything. Although Ibn al-Qayyim wrote this in regards to the Prophet's continuous fasting, it is something that can actually apply to any fasting person, such as ourselves:

"...and those who have even the slightest bit of experience and longing know how little the body needs much physical nourishment when it is instead provided with the nourishment of the heart and soul, let alone when it comes to the one who is joyous, happy, and victorious because he has reached the One he has sought out, and whose eye is cooled by his Beloved, and feels blessed with His closeness, and is pleased with Him and the bounties and gifts of his Beloved.

And His protection showers him at all times, and his Beloved is constantly tending to his affairs, being as Generous as can be with complete Love towards him - is this not the greatest nourishment for the one who loves his Lord? So, how would it be when love of the Beloved - than Whom nothing is more exalted, and nothing is greater in might, and nothing is greater in beauty, and nothing is more complete, and nothing is greater in kindness - when love of Him fills the heart, and love of him takes over all regions of his heart and limbs, and love of Him is as firmly established as can be?

And this is his condition with the One he loves...

So, is such a person not nourished night and day by his Beloved?"
Reply

Maimunah
12-19-2007, 03:37 PM
:sl:

The Jewels of Ibn al-Qayyim

Points of Benefit From al-Fawaa`id of Ibn Qayyim al-Jawziyyah

Source: Abridged by Shaikh Hussain al-Awaa`ishah Faid-ur-Rahmaan fee Al-Fawaaâid-il-Hisaan (No.1, pg.30-32), Article ID : TZK050014 [5593]



ONE: How can anyone who has common sense trade Paradise and what is in it for the pleasure of one hour?

TWO: When you fear the creation, you feel repelled by it and run away from it, but when you fear the Creator, you feel close to Him and run towards Him.

THREE: If knowledge without action were of benefit, why did Allaah condemn the scholars of the People of the Book? And if action without sincerity were of benefit, why did He condemn the hypocrites?

FOUR: Repel the thought, for if you don't, it becomes an idea. So repel the idea, for if you don't it will become a desire. So fight against that (desire), for if you don't, it will become a determination and a passion And if you don't repel that, it will become an action. And if you don't replace it with its opposite, it will become a constant habit. So at that point, it will be difficult for you to change it.

FIVE:When a decreed matter occurs to Allaah's a'bd (slave), which he dislikes, then he should have six perspectives about it


First: The Perspective of Tawheed: And that Allaah is the One who decreed it and willed it and created it. And whatever Allaah wills comes to pass, and whatever He doesn't will doesn't come to pass

Second: The Perspective of Fairness: And that He ruled this event to occur in the past and that there is fairness in His Divine ordainment.

Third: The Perspective of Mercy: And that the person's mercy with regard to this thing that was decreed supercedes his anger and vengeance

Fourth: The Perspective of Wisdom: And that it was Allaah's infinite Wisdom that brought that about. He did not decree it in vain nor did He divinely execute it for no purpose

Fifth: The Perspective of Praise: And that to Allaah belongs the complete and entire praise for that thing that was decreed from every angle of it.

Sixth: The Perspective of Worship to Allaah ('Ubudiyyah): And that he is a pure worshipper of Allaah from every standpoint. His Master's Rulings and Decrees occur to him by virtue of his being Allah's possession and slave. So Allah administers him under His decreed rulings just as He administers him under His religious rulings. So it (i.e. the decreed event) becomes a place for these rulings to occur to him.

SIX: Little success (from Allaah), bad views, unawareness of the truth, corruption of the heart, laziness in making dhikr, wasting time, distaste for the creation, estrangement between the servant and his Lord, the prevention of the supplication from being answered, hardening of the heart, the termination of blessing from ones provision and lifespan, the prevention of knowledge, being covered in debasement, humiliation at the hands of the enemy, constricting of the chest, prolonged grief and sorrow, a wretched life of poverty, and a gloomy state of being are all produced from sins and neglecting to remember Allaah just as crops are produced from water and burning from fire. And the opposites of these things are produced from obedience to Allaah.

SEVEN: If your mind would free itself from the governorship of your desires, the state would return back to it.

EIGHT: You have entered into the abode of desires, so you have put your life at stake.

NINE: It was once to said to one devout worshipper of Allaah: "Until when will you continue to exhaust your soul?" So he responded: "It is its relaxation that I seek."

TEN: The women of this world were made beautiful to those who can see in order to test which of them prefers them over the women of the Hereafter So whoever knows the extent of differences, he will choose what deserves to be chosen.


:w:
Reply

Anisa19
12-22-2007, 10:10 AM
JazaakAllah Khair, looks like a beautiful thread, masha'Allah
Reply

'Abd-al Latif
01-13-2008, 08:42 AM
Points of Benefit from the Book Al-Fawaa'id


AUTHOR: Imaam Ibn Qayyim Al-Jawziyyah
SOURCE: Faid-ur-Rahmaan fee Al-Fawaa’id-il-Hisaan (No. 1, pg. 30-32)
PRODUCED BY: Al-Ibaanah.com

1. How can anyone who has common sense trade Paradise and what is in it for the pleasure of one hour?

2. When you fear the creation, you feel repelled by it and run away from it, but when you fear the Creator, you feel close to Him and run towards Him.

3. If knowledge without action were of benefit, why did Allaah condemn the scholars of the People of the Book? And if action without sincerity were of benefit, why did He condemn the hypocrites?

4. Repel the thought, for if you don’t, it becomes an idea. So repel the idea, for if you don’t it will become a desire. So fight against that (desire), for if you don’t, it will become a determination and a passion. And if you don’t repel that, it will become an action. And if you don’t replace it with its opposite, it will become a constant habit. So at that point, it will be difficult for you to change it.

5. When a decreed matter occurs to Allaah’s ‘abd (slave), which he dislikes, then he should have six perspectives about it

First: The Perspective of Tawheed: And that Allaah is the One who decreed it and willed it and created it. And whatever Allaah wills comes to pass, and whatever He doesn’t will doesn’t come to pass.
Second: The Perspective of Fairness: And that He ruled this event to occur in the past and that there is fairness in His Divine ordainment.
Third: The Perspective of Mercy: And that Allaah's mercy with regard to this thing which He decreed supercedes His anger and vengeance
Fourth: The Perspective of Wisdom: And that it was Allaah’s infinite Wisdom that brought that about. He did not decree it in vain nor did He divinely execute it for no purpose.
Fifth: The Perspective of Praise: And that to Allaah belongs the complete and entire praise for that thing that was decreed, from all perspectives of it.
Sixth: The Perspective of Worship to Allaah (‘Ubudiyyah): And that he is a pure worshipper of Allaah from every standpoint. His Master’s Rulings and Decrees occur to him by virtue of his being Allaah’s possession and slave. So Allaah administers him under His decreed rulings just as He administers him under His religious rulings. So it (i.e. the decreed event) becomes a place for these rulings to occur to him.
6. Little success (from Allaah), bad views, unawareness of the truth, corruption of the heart, laziness in making dhikr, wasting time, distaste for the creation, estrangement between the servant and his Lord, the prevention of the supplication from being answered, hardening of the heart, the termination of blessing from ones provision and lifespan, the prevention of knowledge, being covered in debasement, humiliation at the hands of the enemy, constricting of the chest, prolonged grief and sorrow, a wretched life of poverty, and a gloomy state of being are all produced from sins and neglecting to remember Allaah just as crops are produced from water and burning from fire. And the opposites of these things are produced from obedience to Allaah.


7. If your mind would free itself from the governorship of your desires, the state would return back to it.

8. You have entered into the abode of desires, so you have put your life at stake.

9. It was once to said to one devout worshipper of Allaah: "Until when will you continue to exhaust your soul?" So he responded: "It is its relaxation that I seek."

10. The women of this world were made beautiful to those who can see in order to test which of them prefers them over the women of the Hereafter. So whoever knows the extent of differences, he will choose what deserves to be chosen.

------------------

Collected by Husain Al-'Awaayisha in a booklet Faid-ur-Rahmaan fee Al-Fawaa’id-il-Hisaan (No. 1, pg. 30-32)
Reply

'Abd-al Latif
02-04-2008, 02:38 PM
The Supplication and Al-Qadar

AUTHOR: Imaam Ibn Qayyim Al-Jawziyyah
SOURCE: His book Ad-Daa wad-Dawaa [The Sickness and the Cure] (pg. 22-23)
PRODUCED BY: Al-Ibaanah.com

Here there occurs a very popular question and it is:

If the thing that is being supplicated for is already decreed for the servant, then there is no doubt that it is going to come to pass for him, regardless of whether he supplicates for it or not. And if it has not been decreed for him, then it will not come to pass, regardless of whether he asks Allaah for it or not.

There is one group that perceives this question to be valid and so they have abandoned the supplication and are of the view that there is no benefit in doing it. These people, along with their excessive ignorance and misguidance are in clear contradiction, for if we were to follow their opinion, it would require us to reject all the different means for attaining something (desired).

So it can be said to one of them:

If satisfying your appetite and quenching your thirst were already decreed for you, then there is no doubt that they are going to come to pass, whether you eat and drink or you don't. And if they were not decreed for you, they will not come to pass, whether you eat and drink or you don’t.

And likewise, if a child were decreed for you, then you will definitely receive it, whether you have sexual intercourse with your wife or you don't. And if that was not decreed for you, then it will not come to pass. Thus there is no need for marrying, having sexual relations and so on and so forth.

Who says such a statement? Is it one possessing common sense or a beast? Rather, even the animal has a natural inclination (fitrah) towards seeking the means of attaining something (desired), which (for example) will give it sustenance and livelihood. So the animals have more common sense and possess more understanding than these types of people who are like cattle – nay, far worse!

Some of them try to be clever and say:

Preoccupying oneself with supplication falls into the realm of worship solely – Allaah will reward the one supplicating, without that having an effect on what he is asking for in any way. According to this type of person, there is no difference between supplicating and refraining from supplicating by heart and tongue, with regard to that having an effect on attaining what is being asked for. And according to them, the relation of the supplication to it (what is being asked for) is like its relation with silence. There is no difference between them.

Another group, more slick than this one says:

Rather, the supplication is a sign, which Allaah displays as a symbol that a matter has been carried out. So when Allaah grants his servant the ability to supplicate, it is a sign and a symbol that the matter he was requesting has been carried out. This is just as if one were to see a frigid black cloud during the winter season. It is a sign and an implication that it will rain.

They say: Similarly is enacting good deeds with respect to reward, and committing disbelief and sins with respect to punishment – they are pure signs for the occurrence of (either) reward or punishment – not means (by which the result will be attained).

Likewise, according to them, with the matters of breaking, kindling and destroying – none of these things serves as a means for the occurrence (result) of a wreck, fire and death, respectively. Nor is there any connection between those things and what results from them, other than the fact that they are normally paired together – not that one is caused due to the means of the other!

They have contradicted perceptual observation and common sense with this opinion, as well as revelation and fitrah (natural inclination), not to mention all of the other intellectual groups. Rather, those with intellects laugh at them!

The correct view: There is a third category, apart from those mentioned by the questioner. And it is that the decreed result is preordained along with its proper means, which lead to its occurrence. One of these means is the supplication. It is not preordained just like that, without any means (leading to its occurrence), rather it is preordained along with its proper means (which will ensure its occurrence). So when a person comes across the means, the decreed matter will come to pass. And if he does not come across those means, the decreed matter is denied.

So satisfying one’s appetite and quenching one’s thirst are preordained with (the means of) eating and drinking. Children are preordained with (the means of) sexual intercourse. Harvesting crops is preordained with (the means of) planting and, the withdrawal of the soul from an animal is decreed with slaughter. Likewise, entrance into Paradise is preordained with (good) deeds, while entrance into the Hellfire is preordained with (bad) deeds.

This category is the true one. And it is the one that the questioner has been deprived of and not granted.
Reply

'Abd-al Latif
02-08-2008, 09:38 PM
Men & The Universe - Reflections of Ibn Al-Qayyem



Consider the case of the human who is deprived of the sense of sight. Think how grave is his bereavement. He does not see where to put his step, does not see what is in front of him, does not distinguish colours and agreeable and disagreeable sights; he does not benefit from the scholarship of books; he is unable to reflect and contemplate the wonders of Allah’s creation. He cannot take note of much of what is advantageous or harmful to him; he may not be able to avoid falling in a hole in his way, nor protect himself from a wild animal, or an enemy intent on assailing and killing him. He cannot flee if attacked, but will have to beat the mercy of his adversary. Had it not been for special care from Allah, in some was similar to that given to the newborn, he would be much more likely to perish than to survive. He is like a mass of flesh and bones, and that is why Allah promises him, if he is resigned and patient, that he will be rewarded with Paradise. It is an illustration of the immensity of the Lord’s kindness that He compensated a blind person’s vision with a mental vision, so that you see that he has the sharpest intuition and insight. Another grace is that he enjoys clarity of objective, so that he is not distracted or scatter-brained. In this way he can enjoy his life, and take care of what is good for him, and is not depressed, indignant or frustrated. This is true of those born blind. As for the one who lost his sight after he had been sighted, he is like all those who have had catastrophes, who have transferred from a state of well being to one of suffering. He takes it very hard, because he is barred from what he had always enjoyed of sights, scenes, and ways of using his vision; his case is different.

Similarly, a person who is deprived of hearing misses the skill of communication and talking, and misses consequently the exchange of ideas and the pleasant experience of melodious sounds. People will be reluctant to communicate with him and will express annoyance at his presence. He will be cut off from people’s news and conversation; he is present but not really present, alive but it is like death-in-life, close by but really far.

There has been much dispute concerning who is less deprived and more normal, a blind person or a deaf-mute. There have been many supporters of both views, and both parties have cited several points. This debate, however, refers to a more basic one: Which of the two senses is more valuable, hearing or seeing? I have mentioned above details of this debate [i.e. in an earlier part of the book], and I have listed there the arguments of the different parties and their proofs, and discussed the truth about the matter. Here we may add that the loss of the sense that is more basic to integrity will be graver. We can briefly say here that for an unsighted person the loss is more serous, but his loss is less in religious matters, and his outcome will be better. For the deaf person, on the other hand, the loss is less grave in worldly matters, but he misses more in a religious sense, and his outcome is worse. His deafness will deprive him of all the preaching and admonition, and his way is blocked of useful sciences, while the way is open to tempting desires that are visible, while he does not have enough knowledge to deter him from getting involved. Therefore, his religious disadvantage is greater, while the blind man’s disadvantage in worldly maters is greater. It may be observed in this connection that there was not among the Prophet’s Companions a deaf-mute, while there were a number of unsighted companions. It is rare that Allah should test his devotees with dumbness, while he may test many with blindness. This is then the decisive statement concerning this issue: that the deaf-mute’s loss is religious, and the blind-person’s loss is worldly. It is a real blessing if one is spared both handicaps, and enjoys the use of both hearing and sight, and has them intact to the end of one’s life.
Reply

Intisar
02-08-2008, 11:27 PM
Originally Posted by IbnMuhammad
Points of Benefit from the Book Al-Fawaa'id


AUTHOR: Imaam Ibn Qayyim Al-Jawziyyah
SOURCE: Faid-ur-Rahmaan fee Al-Fawaa’id-il-Hisaan (No. 1, pg. 30-32)
PRODUCED BY: Al-Ibaanah.com

1. How can anyone who has common sense trade Paradise and what is in it for the pleasure of one hour?

2. When you fear the creation, you feel repelled by it and run away from it, but when you fear the Creator, you feel close to Him and run towards Him.

3. If knowledge without action were of benefit, why did Allaah condemn the scholars of the People of the Book? And if action without sincerity were of benefit, why did He condemn the hypocrites?

4. Repel the thought, for if you don’t, it becomes an idea. So repel the idea, for if you don’t it will become a desire. So fight against that (desire), for if you don’t, it will become a determination and a passion. And if you don’t repel that, it will become an action. And if you don’t replace it with its opposite, it will become a constant habit. So at that point, it will be difficult for you to change it.

5. When a decreed matter occurs to Allaah’s ‘abd (slave), which he dislikes, then he should have six perspectives about it

First: The Perspective of Tawheed: And that Allaah is the One who decreed it and willed it and created it. And whatever Allaah wills comes to pass, and whatever He doesn’t will doesn’t come to pass.
Second: The Perspective of Fairness: And that He ruled this event to occur in the past and that there is fairness in His Divine ordainment.
Third: The Perspective of Mercy: And that Allaah's mercy with regard to this thing which He decreed supercedes His anger and vengeance
Fourth: The Perspective of Wisdom: And that it was Allaah’s infinite Wisdom that brought that about. He did not decree it in vain nor did He divinely execute it for no purpose.
Fifth: The Perspective of Praise: And that to Allaah belongs the complete and entire praise for that thing that was decreed, from all perspectives of it.
Sixth: The Perspective of Worship to Allaah (‘Ubudiyyah): And that he is a pure worshipper of Allaah from every standpoint. His Master’s Rulings and Decrees occur to him by virtue of his being Allaah’s possession and slave. So Allaah administers him under His decreed rulings just as He administers him under His religious rulings. So it (i.e. the decreed event) becomes a place for these rulings to occur to him.
6. Little success (from Allaah), bad views, unawareness of the truth, corruption of the heart, laziness in making dhikr, wasting time, distaste for the creation, estrangement between the servant and his Lord, the prevention of the supplication from being answered, hardening of the heart, the termination of blessing from ones provision and lifespan, the prevention of knowledge, being covered in debasement, humiliation at the hands of the enemy, constricting of the chest, prolonged grief and sorrow, a wretched life of poverty, and a gloomy state of being are all produced from sins and neglecting to remember Allaah just as crops are produced from water and burning from fire. And the opposites of these things are produced from obedience to Allaah.


7. If your mind would free itself from the governorship of your desires, the state would return back to it.

8. You have entered into the abode of desires, so you have put your life at stake.

9. It was once to said to one devout worshipper of Allaah: "Until when will you continue to exhaust your soul?" So he responded: "It is its relaxation that I seek."

10. The women of this world were made beautiful to those who can see in order to test which of them prefers them over the women of the Hereafter. So whoever knows the extent of differences, he will choose what deserves to be chosen.

------------------

Collected by Husain Al-'Awaayisha in a booklet Faid-ur-Rahmaan fee Al-Fawaa’id-il-Hisaan (No. 1, pg. 30-32)
:salamext: Subhan Allaah, what wisdom and truth! Baraakallaahu feek akhi.
Reply

'Abd-al Latif
04-24-2008, 10:32 AM
Good Manners in Dealing with the Ignorant


By Imam Ibn al-Qayyum al-Jawziyyah

Ar-Risaalah at-Tabookiyyah


After a person turns away from the company of those [ignorant associates], and he turns to the company of those who are absent in person - but whose bounties and good influence continue to exist in the world, he would then inquire a new zeal and a new direction, and he would become stranger among the people - even if he be a relative or a close acquaintance.


This would make him a dear stranger to people. He can clearly see the obscurity that they suffer, but they cannot see the splendor which he enjoys. He excuses them as much as he can, while enjoining and advising them to do good with all of his power. Thus he looks at them with two eyes:
  1. With one eye, he recognizes Allah's commands and prohibitions. Based of this, he advises or warns them, and befriends and disowns them, giving them their rights and requiring his.
  2. With the other eye, he recognizes Allah's Decree and Measure. Based on this, he sympathizes with them; he makes du`aa' (supplications) for them; he asks Allah (ta`aalaa) to forgive them; and he seeks excuses for them in matters that do not involve violation of Allah's commands and His Shar` (Allah's Divine Law). He engulfs them with kindness, compassion and forgiveness, heeding to Allah's command [to His Messenger (sallallahu `alayhi wa sallam)]:
"Show forgiveness, enjoin what is good, and turn away from the foolish." (Al-A`raaf 7:199)



If a person abides by this aayah, it would suffice and cure him. It calls for:
  1. Good manners in dealing with people: by forgiving them and showing them compassion to the limits of one's character and nature.
  2. Fulfilling Allah's rights in people by enjoining what is good, which applies to matters that the minds attest to their goodness and merit, based on what Allah has commanded.
  3. Avoiding their evil: to ward off the harm resulting from their ignorance, without trying to avenge himself.
How else can a person attain perfection? And what policy and behavior can be better in this world than this? If a man tries to consider every evil reaching him from people (I mean a true evil that results in a loss of honor before Allah (Ta`aalaa)), he will find that it arises from neglecting one or more of these three matters. If he abides by them all, then whatever is inflicted on him by people will be good, even if it appears to be evil. Only good can result from enjoining good, even if it be encased in a situation of evil and harm. Allah (Ta`aalaa) said;

"Verily! Those who brought forth the great slander [against `Aa'ishah (radhiallahu `anhaa)] are a group among you. Consider it not a bad thing for you. Nay, it is good for you…" [An-Noor 24:11]

And He addressed His Messenger (sallallahu `alayhi wa sallam) by saying:

"So forgive them, ask Allah to forgive them, and consult them in the affair. Then when you have taken a decision, put your full trust in Allah." [Aal `Imraan 3:159]

This aayah instructs the Messenger (sallallahu `alayhi wa sallam) to fulfill Allah's rights and the people's rights. When people do wrong, they would either be violating Allah's limits or harming His Messenger personally. If they harm the Messenger (sallallahu `alayhi wa sallam), he shoud respond by forgiving them. But if they overstep Allah's limits, then he (sallallahu `alayhi wa sallam) should ask Allah (Ta`aala) to forgive them and to soften their hearts. Also, he (sallallahu `alayhi wa sallam) should extract their opinions by consulting them, because this tends to make them more obedient and willing to advise. Once he forms his decision, he should seek advice no more, but rather put his trust in Allah and go forth to fulfill what he decided, for Allah loves those who trust Him.
Reply

cute123
05-10-2008, 01:43 PM
Originally Posted by IbnMuhammad
Points of Benefit from the Book Al-Fawaa'id


AUTHOR: Imaam Ibn Qayyim Al-Jawziyyah
SOURCE: Faid-ur-Rahmaan fee Al-Fawaa’id-il-Hisaan (No. 1, pg. 30-32)
PRODUCED BY: Al-Ibaanah.com

1. How can anyone who has common sense trade Paradise and what is in it for the pleasure of one hour?

2. When you fear the creation, you feel repelled by it and run away from it, but when you fear the Creator, you feel close to Him and run towards Him.

3. If knowledge without action were of benefit, why did Allaah condemn the scholars of the People of the Book? And if action without sincerity were of benefit, why did He condemn the hypocrites?

4. Repel the thought, for if you don’t, it becomes an idea. So repel the idea, for if you don’t it will become a desire. So fight against that (desire), for if you don’t, it will become a determination and a passion. And if you don’t repel that, it will become an action. And if you don’t replace it with its opposite, it will become a constant habit. So at that point, it will be difficult for you to change it.

5. When a decreed matter occurs to Allaah’s ‘abd (slave), which he dislikes, then he should have six perspectives about it

First: The Perspective of Tawheed: And that Allaah is the One who decreed it and willed it and created it. And whatever Allaah wills comes to pass, and whatever He doesn’t will doesn’t come to pass.
Second: The Perspective of Fairness: And that He ruled this event to occur in the past and that there is fairness in His Divine ordainment.
Third: The Perspective of Mercy: And that Allaah's mercy with regard to this thing which He decreed supercedes His anger and vengeance
Fourth: The Perspective of Wisdom: And that it was Allaah’s infinite Wisdom that brought that about. He did not decree it in vain nor did He divinely execute it for no purpose.
Fifth: The Perspective of Praise: And that to Allaah belongs the complete and entire praise for that thing that was decreed, from all perspectives of it.
Sixth: The Perspective of Worship to Allaah (‘Ubudiyyah): And that he is a pure worshipper of Allaah from every standpoint. His Master’s Rulings and Decrees occur to him by virtue of his being Allaah’s possession and slave. So Allaah administers him under His decreed rulings just as He administers him under His religious rulings. So it (i.e. the decreed event) becomes a place for these rulings to occur to him.
6. Little success (from Allaah), bad views, unawareness of the truth, corruption of the heart, laziness in making dhikr, wasting time, distaste for the creation, estrangement between the servant and his Lord, the prevention of the supplication from being answered, hardening of the heart, the termination of blessing from ones provision and lifespan, the prevention of knowledge, being covered in debasement, humiliation at the hands of the enemy, constricting of the chest, prolonged grief and sorrow, a wretched life of poverty, and a gloomy state of being are all produced from sins and neglecting to remember Allaah just as crops are produced from water and burning from fire. And the opposites of these things are produced from obedience to Allaah.


7. If your mind would free itself from the governorship of your desires, the state would return back to it.

8. You have entered into the abode of desires, so you have put your life at stake.

9. It was once to said to one devout worshipper of Allaah: "Until when will you continue to exhaust your soul?" So he responded: "It is its relaxation that I seek."

10. The women of this world were made beautiful to those who can see in order to test which of them prefers them over the women of the Hereafter. So whoever knows the extent of differences, he will choose what deserves to be chosen.

------------------

Collected by Husain Al-'Awaayisha in a booklet Faid-ur-Rahmaan fee Al-Fawaa’id-il-Hisaan (No. 1, pg. 30-32)
subhanallah, its simply gr8
Reply

cute123
05-11-2008, 07:45 AM
Originally Posted by Khayal
:arabic6:

Traps of Iblees
Imâm Ibn Qayyim al-Jawziyyah
http://www.islaam.net/

:salamext:
It is not possible to encompass one of Iblees' evils, let alone all of them. Since Iblees' evil is of six types, Iblees remains behind the son of Adam until he gets him to do one or more of these six evils.

One

THE FIRST EVIL IS THE EVIL OF KUFR AND SHIRK and enmity to Allaah (SWT) and His Messenger (sallallaahu 'alaihi wa sallam). If he gains this from the son of Adam, his moaning is eased, and he rests from his ordeal with this man. Further, this is the first thing Iblees wants from the worshipper (al-'Abd). If Iblees gains this, he makes this person part of his army, one of his soldiers, and he appoints him as a deputy or agent against other human beings. Then, this person becomes one of the deputies or callers of Iblees.

Two

If he despairs of enticing him with the first evil, and if this person is one of those for whom it was written that he would be a Muslim in his mother's womb, Iblees tries:
the SECOND CLASS OF EVIL. THIS IS BID'AH (innovation). Iblees loves Bid'ah more than debauchery and disobedience because the harm of Bid'ah is in the essence of the religion. Moreover, it is an unrepentable sin and is against the call of the messengers and is a call to a message different from the one conveyed by Ar-Rasool. Bid'ah is a gate to Kufr and Shirk. Therefore, if Iblees gains the performance of Bid'ah from a person and makes him one of the people of Bid'ah, he also becomes one of his agents and a caller of his.

Three

If Iblees fails and is unable to trap Al-'Abd at this class, and if he is one of those who were granted by Allaah (SWT) the gift of As-Sunnah and hatred of the people of Bid'ah and error, he proceeds to:
the THIRD CLASS OF EVIL, which is the class of MAJOR SINS in their various forms.
Iblees is very covetous of letting a person fall into major sin, especially if he is a scholar who is followed. Iblees is covetous of that, so that he may repel people from him and spread his sins and disobedience amongst the people. He uses some people as his agents to spread this person's sins under the false pretence that this will help them to get closer to Allaah. But in fact this person is the deputy of Iblees without knowing it. For those who would like abomination to be spread amongst the believers there is a great torment in this life and in the Hereafter especially if they take charge of spreading about enormities, not out of advice, but by obeying Iblees and being his agent. All this is to repel people from the Scholar and from his benefit.
Furthermore, the sins of this person (scholar), even if they reach the sky, are less to Allaah (SWT) than the sins of those who would like to spread his sins about. The scholar's sins are wrongdoing to himself. If he seeks forgiveness from Allaah (SWT) and repents, Allaah (SWT) will accept his repentance, and He will change his bad deeds to good deeds. However, the sin of those who spread about abominations are doing wrong to the believers by looking for their mistakes and by intending to expose them. Allaah (SWT) is in close observation, and He knows about this ambuscade. Nothing hidden in the chest or soul is hidden to Allaah (SWT).

Four

If Iblees is unable to snare Al-'Abd at this degree he moves him to:
the FOURTH CLASS, or the MINOR SINS. These sins may ruin a person if they accumulate. That is why Ar-Rasool (sallallaahu 'alaihi wa sallam) said, Be aware of the minor sins, because the simile of the minor sin is like the people who went to a desert. Then he (sallallaahu 'alaihi wa sallam) mentioned a Hadeeth the meaning of which is that every one of them brought a stick of wood until they had kindled a huge fire (just as the minor sins add up little by little until they become a major sin). The person continues taking the matter of minor sins easily until he considers them inconsequential. Therefore, a person who commits major sins but fears their effect is in a better condition than he is.

Five

If the Al-'Abd has prevented Iblees from trapping him at this level, he moves him to the fifth level:
The FIFTH LEVEL IS TO OCCUPY HIM WITH PERMISSIBLE THINGS that do not gain him reward or punishment. However, the punishment of this level is caused by passing the reward missed by being occupied with these deeds.

Six

If Al-'Abd has kept Iblees from succeeding at this level, and if he is careful about his time, being covetous with it, knows the value of moments, and knows the value of what comes of comfort or torment, Iblees transfers him to the sixth level:
The SIXTH CLASS is to OCCUPY HIM WITH DEEDS OF LESSER REWARD to keep virtue away from him and to prevent him from attaining the reward of the favoured deed.
Therefore, he orders him to do a good action with less reward if that includes leaving a better action. Very few people are aware of this. Because if a person feels a strong urge to some kind of obedience, he does not doubt that it is true obedience and that he is getting closer to Allaah (SWT).. He never thinks that this call is from Iblees because he believes that Iblees never calls one to do good. Therefore, he thinks that this call is from Allaah (SWT).. Actually he is excused because he never knew that Iblees would call one to seventy doors of good deeds either to get him to one door of evil or to let a better deed than these seventy deeds pass away from him.
This cannot be known except by a light from Allaah (SWT),, a light he instils in the heart of Al-'Abd. The source of this type of knowledge is following the way of Ar-Rasool (sallallaahu 'alaihi wa sallam) and taking care of the levels of deeds with Allaah (SWT),, the deeds of His favoured ones, the deeds more pleasing to Him, and those more beneficial to Al-'Abd, and deeds that have more Naseehah (guidance) from Allaah (SWT),, His Rasool, His Book, and His believing worshippers. No one has this type of knowledge except the inheritors of Ar-Rasool (sallallaahu 'alaihi wa sallam), his deputies in the Ummah, and his successors on earth. In addition, most of the creation is screened from this. This call does not come to their hearts. Allaah (SWT) gives His favour to whomever He wills from among His worshippers.

Seven

If Al-'Abd prevents Iblees from trapping him at any of these six levels, and if it becomes difficult for Iblees, he empowers his party of jinn and human beings with different kinds of harm:
IMPUTING DISBELIEF TO HIM, CALLING HIM MISGUIDED AND AN INNOVATOR, WARNING PEOPLE AGAINST HIM, and intending to weaken him and to disturb his heart. Iblees, by using this method, tries to confuse this person's thinking and tries to PREVENT PEOPLE FROM BENEFITING FROM HIM. Therefore Iblees expends his utmost effort to empower the defenders of falsehood, from human beings and from jinn, against him. Then the believer is at war until death. Whenever he gives up, he is hurt or is taken captive. Hence the believer is in Jihad until he meets with Allaah (SWT)..
Finally, I hope you take note of this chapter and think about its great benefit. Moreover, make this knowledge your balance to weigh people and deeds. This shows you some universal realities and the level of people. Allaah (SWT) is the one from whom I seek aid, and on Him I depend.


Source.


:wasalamex
gr8 wisdom , its like opening the blank dark areas of mind with knowledge
May Allah reward u and increase ur knowledge and good deeds, for sharing this with us
Reply

cute123
05-12-2008, 07:05 AM
Originally Posted by hidaayah
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]

This was just wonderful . Jazaikhair for posting
Reply

cute123
05-12-2008, 07:31 AM
Jazaikhair for all your posts. May we all benefit from it. Ameen
Reply

cute123
05-20-2008, 09:03 AM
Patience in abstaining from wrong action

This type of patience can be achieved through the fear of the punishment which follows the wrong action, or through a feeling of hayâ’ (shyness or shame) before Allâh for using His blessings in committing wrong actions. That feeling of hayâ’ before Allâh can be strengthened through learning more about Allâh and knowing more about His names and attributes. Hayâ’ is a characteristic of people who are noble and possess good qualities, so the person who refrains from wrong action because of hayâ’ is better than the one who abstains because of fear. Hayâ’ indicates that a person is mindful of Allâh and His might. The person whose deterrent is the fear of Allâh has his thoughts focused on the punishment. The fearful person’s main concern is himself and how to save himself from the punishment, whereas the “shy” person’s main concern is Allâh and His Glory. Both have attained the status of îmân, but the “shy” person has attained ihsân, a higher status of îmân, in which he conducts himself as if he can see Allâh, and so his heart is filled with hayâ’.

Source: Patience and Gratitude - Ibn Qayyim al-Jawziyyah
Reply

'Abd-al Latif
08-25-2008, 11:26 PM
Ibn al-Qayyim (r) said:

Undoubtedly allowing women to mix freely with men is the basis of all evils. This is one of the greatest causes of punishment coming down upon everyone and of public and private affairs becoming corrupt. Free mixing of men and women is the cause of much immorality and adultery, and it is the cause of general doom and diseases.

...

One of the greatest causes of general doom is the prevalence of adultery because of allowing women to mix freely with men and to walk amongst them making a wanton display of their beauty. If the powers that be knew how much corruption it causes to worldly interests and to people, they would prevent it most vigorously.

Al-Turuq al-Hakamiyyah, p. 408
Reply

'Abd-al Latif
02-02-2009, 02:31 PM
A Summery of the Lessons And Benefits of Prayer

At-Tariqa ilul hidayah - Ibn Qayyim al-Jawziyyah:


Ibn Qudaamah Al-Maqdisee And His Comments on the Prayer



(1) That Allaah, the Exalted, wipes away sins by the five prayers.

(2) That the five prayers are an expiation for what occurs between
them, if major sins are avoided.

(3) That sins burn and destroy a person and thus it is necessary to
extinguish that with the prayers.

(4) That the Muslim reaches the level of the truthful and the martyrs
on account of his prayers, charity and fasting.

(5) The superiority of prayer over other actions.

(6) That Allaah, the Exalted, bestowed a favour upon that
Companion by entering him into Paradise before his brother who
died as a martyr because he prayed more than he.

(7) That the prayer is light which illuminates the path of the servant
in this world and the Hereafter.

(8) That an abundance of prostrations and prayers is the way to
accompany the Messenger () in Paradise.

(9) That a two rak’ah prayer is more loved by the dead person than
the world and whatever is in it.

(10) That emptying the heart for Allaah in the prayer puts a person
in the same condition as the day when his mother gave birth to him.

(11) That should a person enter the Fire, refuge is sought from that,
the angels will remove him from it and will recognise him by the
marks of prostration.

(12) That the prayer participates in undoing the knots which Satan
places at the top of ones head.

(13) That the night prayer is the most excellent prayer after the
obligatory prayers.

(14) That the one who prays at night obtains a reward which most of
mankind do not.

(15) Gratitude is shown to Allaah with the (obligatory) prayer and
night prayer.

(16) That the prayer most loved by Allaah is the prayer of Daawood
(υ) which is to pray for a third of the night and to sleep for two
thirds of the night.

(17) That as Allaah has bestowed a favour upon His servant by the
hour during the night in which the supplication is answered, it is
befitting for the Muslim to aspire to it and seek to find it so that he
is given the good of this world and the Hereafter.

(18) That the night prayer is an evidence for righteousness and
taqwaa and it expiates the sins and prevents one from falling into
them.

(19) That Allaah, the Mighty and Majestic, covers the husband and
wife who help each other in performing the night prayer with His
Mercy. If one of them refuses the other sprinkles water on his or her
face.

(20) That two units of prayer at night make a person amongst the
men who remember Allaah often or the women who remember
Allaah often.

(21) That Allaah is amazed by the man who gets up from his sleep,
leaving his bedsheet, his wife and his love for her in order to
perform prayer. Allaah laughs because of him and informs the
angels about him.

(22) That there is no jealousy or competition except with regard to
two men, one of whom prays at night reciting the Qur’aan which
Allaah has bestowed upon him.

(23) That whoever recited ten aayaat in the night (in prayer) will
not be written amongst the heedless, a Qintaar of reward will be
written for him and Allaah, the Exalted, will say to him, "Recite and
rise by one degree with every aayah," until he comes to the last
aayah he knows. Allaah favours him by giving him eternity.

(24) That whoever prays at night with a hundred aayaat is written
amongst the devout worshippers and whoever prays with a
thousand aayaat is written amongst the Muqantareen and whoever
prays with two hundred aayaat is written amongst the devout
worshippers and sincere ones.

(25) That the one who walks to the prayer (in the mosque) is raised
in ranks and has his sins removed, both while he goes to the
mosque and when he returns from it.

(26) That for every step he takes he receives ten good deeds.

(27) That the Muslim is written amongst the worshippers from the
time he leaves the house till he returns to it.

(28) That the one receiving the greatest reward for the prayer is the
one who walks the furthest towards it and then the one further than
him (from the mosque).

(29) That one step which a servant takes to the prayer in
congregation is counted as an act of charity for him.

(30) That taking many steps towards the mosque is from ar-Ribaat
(guarding the frontiers).

(31) That every time a servant leaves for the mosque in the morning
or the evening Allaah prepares for him a feast in Paradise.

(32) That Allaah makes the light of those who walk through the
darkness to the mosques complete and perfect on the Day of
Judgement.

(33) That the reward for the one who leaves his house in a state of
purity for the obligatory prayer is like the reward of the pilgrim in
the state of ihraam.

(34) That the one who leaves for the mosque has a guarantee from
Allaah that He should provide sustenance for him and suffice him (in
his affairs).

(35) That the one who walks for the prayer in congregation, after
having beautified his ablution and travels to visit Allaah, the Exalted,
is bestowed with a great favour in that Allaah honours those of his
servants who visit Him, and Allaah’s honouring of them is increasing
their faith, showing benevolence to them, rewarding them, raising
their ranks, removing their difficulties and making their hearts
content and happy.

(36) The obligation to pray in congregation.

(37) That the Prophet (ρ) did not make a concession for the old blind
man by allowing him to leave the congregational prayer. How then
can those who are fit and well be allowed a concession?

(38) That whoever abandons the congregational prayer has been
threatened with heedlessness and having a seal placed on his heart.

(39) That staying away from the congregational prayer is a sign of
hypocrisy.

(40) The extreme striving of the Companions (r) for attending the
congregational prayer inspite of difficult circumstances. Some of the
Salaf used to say, "The prayer is from the Hereafter so when
you enter it you leave the world."
Reply

☆ღUmm Uthmanღ☆
04-10-2010, 08:15 PM
:sl:

Very Informative thread masha'Allah!!

May Allah (swt) reward every1 who contributed, Aameen!


:w:
Reply

Ummu Sufyaan
04-11-2010, 09:32 AM
^can somebody do a mass clean up on these types of posts, please!
Reply

Ummu Sufyaan
06-18-2010, 03:44 PM
:sl:
what is that quote by ibnul qayyim that goes something like: beware of your thoughts for they turn into actions//beware of your actions for they turn into habits and once they turn into habits they are hard to reverse.

what is the full quote and what is the actual reference for it?
Reply

'Abd-al Latif
12-16-2015, 09:49 PM
:salamext:


Allaah (The Most High) said:

وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ

And We have made some of you as a trial for others: will you have patience? [Soorah Al-Furqaan]

Imaam Ibnul Qayyim (rahimahullaah) said:

This is universal amongst all the creation- they are put to trial by one another. Those whom the Messengers are sent to are a trial for the Messengers—in calling them to the truth, exercising patience in facing their harm and bearing the difficulty in conveying the Message of their Lord. And the Messengers are a trial for those whom they have been sent to, as to whether they will obey and aid them, and testify to the truth of that which they have been sent with; or whether they will disbelieve, reject and fight them.


  • The ignorant people are a trial for the scholars, as to whether they will teach and advise them, whilst exercising patience in teaching, advising, guiding them and been constant in that.
  • And the scholars are a trial for the ignorant people, as to whether they will obey them and follow their example.
  • The subjects are a trial for the kings and the kings are a trial for the subjects.
  • The poor people are a trial for the rich people and the rich people are a trial for the poor people.
  • The weak people are a trial for the strong people and the strong people are a trial for the weak people.
  • The leaders are put to trial by those who follow them and those who follow are put to trial by way of the leaders.
  • The slave master is put to trial by way of his slaves and the slaves are put to trial by way of the slave master.
  • A man is put to trial by way of his wife and his wife is put to trial by way of him.
  • The men are put to trial by way of women and women are put to trial by way of men.
  • The believers are put to trial by way of the disbelievers and the disbelievers are put to trial by way of the believers.
  • Those who enjoin good and forbid evil are put to trial by way of those whom they command good and forbid from evil, and those commanded with good and forbidden from evil are put to trial by way of those who command them with good and forbid them from evil…..


[Source: Ighaathatul Luhfaan: 2/170-172]
Reply

Ridwaan Ravat
12-19-2015, 12:31 PM
Some benefits from كتاب الفوائد للإمام ابن القيم.

Ibn al-Qayyim:

"Man almost forgets the knowledge he has gained due to the sins he has committed."

● [كتاب الفوائد للإمام ابن القيم صفحة ٨٤٢]

Ibn al-Qayyim:

"Knowledge is not about narrating a lot but it is about piety (taqwaa)."

● [كتاب الفوائد للإمام ابن القيم صفحة ٨٤٢]

Ibn al-Qayyim:

"A disbeliever may be strong and healthy but his heart is the sickest."

● [كتاب الفوائد للإمام ابن القيم صفحة ٨٤٢]

Ibn al-Qayyim:

"There is nothing on Earth that needs to be imprisoned more than the tongue."

● [كتاب الفوائد للإمام ابن القيم صفحة ٩٤٢]

Ibn al-Qayyim:

"If adultery and interest appears in a town, it is a sign of its coming destruction."

● [كتاب الفوائد للإمام ابن القيم صفحة ٩٤٢]

Ibn al-Qayyim:

"Whoever can put his treasure in Jannah for protection must do so and a man's treasure is his heart."

● [كتاب الفوائد للإمام ابن القيم صفحة ٩٤٢]
Reply

Ridwaan Ravat
12-20-2015, 02:23 AM
Ibn al-Qayyim رحمة الله عليه said:

“How many people have caused MISERY to their own children, the apples of their eyes, in this world and in the Hereafter, by neglecting them, not disciplining them, ENCOURAGING them to follow their whims and desires, thinking that they were honoring them when they were in fact humiliating them, that they were being merciful to them when in fact they were wronging them.

They have not benefited from having a child, and they have made the child lose his share in this world and in the Hereafter.

If you think about the corruption of children you will see that in most cases it is because of the parents.”

(Tuhfat al-Mawlood, pg: 146)
Reply

farhan
01-03-2016, 11:32 PM
Ibn al-Qayyim Says:

Three Things sickens the body:
1) talking too much.
2) sleeping too much.
3) eating too much.

Four things destroys the body:
1) stress.
2) grief.
3) hunger.
4) staying up late at night.

Four things dries the face and takes away its joy and respect:
1) lying.
2) insolence.
3) asking too many questions without knowledge.
4) indecency.

Four things brings to the face joy and respect:
1) piety.
2) truthfulness.
3) generosity.
4) self respect.

Four things brings Rizk (provision):
1) Night full prayers.
2) frequent remembrance of Allah before dawn.
3) continues charity.
4) the remembrance of Allah at the beginning and at the end of the day.

Four things prevents Rizq (provision):
1) Sleeping early in the morning (after Fajr).
2) lack of prayers.
3) laziness.
4) treason and betrayal.

Bab-al-Tib( Zaad Al Ma'ad ) 378/4
Reply

farhan
01-07-2016, 12:35 AM
Ibn al-Qayyim says, “Allah took care of Yusufs affair, making the caravan in the desert in need of water to bring him out of the well.

Then he took care of his affair, making the governor of Egypt in need of children to adopt him.

Then he took care of his affair, making the king in need of having his dream interpreted to bring him out of prison.

Then he took care of his affair, but this time making the entire Egypt in need of food to make him the governor of Egypt!”

In short, if Allah takes care of your affairs, He provides for you all the means of attaining happiness while you don’t even notice it! — Sh Kamil Ahmed
Reply

farhan
01-12-2016, 06:58 PM
The proper time for doing the Adhkaar (Allaah’s remembrance):

Ibn al-Qayyim (rahima-hullaah) said:

❝Allaah says:

وسبح بحمد ربك بالعشي والإبكار

{…and glorify the praises of your Lord in the `Ashiy and in the Ibkaar} [Surah Ghaafir (40): 55]

Al-Ibkaar is the early part of the day and al-`Ashiy is the last part of the day.

And Allaah also says:

وسبح بحمد ربك قبل طلوع الشمس وقبل الغروب

{…and glorify the Praises of your Lord, before the rising of the sun and before (its) setting} [Surah Qaaf (50): 39]

This is the interpretation of what is mentioned in the Ahaadeeth: ❝Whoever says such-and-such in the morning… and (such-and-such) in the evening.❞

What is meant by this is before the rising of the sun, and before its setting. The time for that is after the Fajr prayer (i.e. between dawn and sunrise), and after `the Asr prayer (i.e. between `Asr and Maghrib).

And in Saheeh Muslim, from the Hadeeth of Abu Hurairah, that the Prophet صلى الله عليه وسلم said:

❝He who recites in the morning and in the evening the statement: ‘Subhaan-Allaahi wa bihamdihi (Allaah is free from imperfection and I begin with praising Him)’, one hundred times, he would not bring on the Day of Resurrection anything excellent than this except one who utters these words or utters more than these words.❞❞ [Saheeh Muslim (6509)]

[al-Waabil al-Sayyib (1/93) of Ibn al-Qayyim]
Reply

Ali Hammuda
01-20-2016, 01:17 PM
A 30 second health check up

Ibnul Qayyim said:
ومن علامات صحته (أي صحة القلب) أنه إذا فاته ورده وجد لفواته ألما أعظم من تألم الحريص بفوات ماله وفقده

“One of the signs of a sound heart is that it experiences tremendous pain if s/he misses their daily portion of Qur’an, a pain which surpasses that which the stingy experiences when losing wealth”

O Ibnul Qayyim .. If this is the pain of missing just *one* day's worth of reading

.. how then should the pain be when s/he allows two, three, ten days to pass without picking up the Qur'an?
Reply

Ali Hammuda
01-23-2016, 01:58 PM
Imam Ibnul Qayyim said:
'ما مضى من الدنيا احلام وما بقى منها أمانى والوقت ضائع بينهما'
"What has passed from our lives are now dreams, what remains is false hopes
.. and time is wasted in between"
(From his book: Al-Fawaa'id)
Reply

Ali Hammuda
01-24-2016, 02:10 PM
One of the most accessible ingredients for happiness:

Purifying the heart from malice and spite towards the Muslims.

Ibn al-Qayyim beautifully noted the effects of this ingredient when applied, saying:
وَأَيُّ لَذَّةٍ وَنَعِيمٍ فِي الدُّنْيَا أَطْيَبُ مِنْ بِرِّ الْقَلْبِ، وَسَلَامَةِ الصَّدْرِ، وَمَعْرِفَةِ الرَّبِّ تَبَارَكَ وَتَعَالَى وَمَحَبَّتِهِ، وَالْعَمَلِ عَلَى مُوَافَقَتِهِ؟ وَهَلِ الْعَيْشُ فِي الْحَقِيقَةِ إِلَّا عَيْشُ الْقَلْبِ السَّلِيمِ؟

“What pleasure in the world is more pleasing than the soundness of the heart and it being free from resentfulness, whilst knowing one’s Lord, loving Him and doing deeds that He approves of? Is there any true life other than the life of a sound heart?!"
Reply

Khalid Saifullah
01-26-2016, 08:22 PM
Ibn Al-Qayyim رحمه الله said:
“When Allaah (swt) wills good for His slave, He causes him to forget his acts of obedience and erases them from his mind and from his lips (so that he does not speak about them).
But if he commits a sin, He makes him think about his sin all the time and forget his good deeds, so that he focuses constantly on his sin, when he stands up or sits down, when he comes and goes. This is the essence of mercy concerning him.”
— [Madaarij As-Saalikeen, 1/177]
Reply

Khalid Saifullah
02-16-2016, 01:47 PM
Ibn al-Qayyim Rahimahullaah:
“Enough honor for you is that you are slave of Allāh
and enough pride for you is that Allāh is your Lord.”
-[الفوائد ١\٣٥]
Reply

Khalid Saifullah
02-22-2016, 07:33 PM
ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ :
" ﻣﻦ ﺳﺮﺡ ﻟﺴﺎﻧﻪ ﻓﻲ ﺃﻋﺮﺍﺽ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﺗﺒﻊ ﻋﻮﺭﺍﺗﻬﻢ .. ﺃﻣﺴﻚ ﺍﻟﻠﻪ ﻟﺴﺎﻧﻪ ﻋﻦ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻨﺪ ﺍﻟﻤﻮﺕ "
Ibn Qayyim Al-Jauzi said:
"Whoever uses his tongue to pursue the weakness of Muslims and to dishonour them, Allah will stop his tongue from uttering the shahaadat (testimony of faith) at the time of death."
Reply

Khalid Saifullah
02-26-2016, 07:55 PM
Some of the FRUITS of treating people KINDLY
The great scholar Ibn ul-Qayyim ( ﺭﺣﻤﻪ ﺍﻟﻠﻪ ) mentions:
"There's nothing more beneficial for the heart than treating people with kindness and wishing good for them. Because by treating them in that way, then;
# if it is a stranger you will gain his love and affection,
# if it is a friend and beloved one you will maintain his companionship and love, and
# as for a hated enemy then you will extinguish his firebrand with your kindness and suffice against his evil."
Source: Madarij-us-Salikin 2/511.
Reply

farhan
03-20-2016, 04:11 PM
Ibn al-Qayyim writes:
"The one whom Allah has predestined to enter Paradise: the primary reasons which will cause his entrance shall spring from calamities, and his patience at enduring them.
And the one whom Allah has predestined to enter the Hellfire: the primary reasons which will cause his entrance shall spring from lusts and desires, and following them."
Reply

Khalid Saifullah
04-01-2016, 07:20 PM
Ibn Qayyim al-Jawziyyah said:

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, calm 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.

From: Al-Fawaa’id [pg. 111-112]
Reply

Delete.
11-04-2016, 05:49 AM
"The eye is the mirror of the heart. If a person lowers his gaze, the heart will lower his desires and whims. But if a person looks, the desire in his heart will be provoked." Ibn Al Qayyim RahimahuLlah
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