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From the works of Imam ibn al-Qayyim
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    From the works of Imam ibn al-Qayyim (OP)


    Assalamu'Alaykum


    ~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~* ~*~*~*~


    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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    Re: -From the works of Imam Ibn al Qayyim-

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    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)



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    Re: -From the works of Imam Ibn al Qayyim-



    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]

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    Re: -From the works of Imam Ibn al Qayyim-





    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]




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    Re: -From the works of Imam Ibn al Qayyim-

    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.]
    From the works of Imam ibn al-Qayyim

    Do not argue with your Lord on behalf of your soul, rather argue with your soul on behalf of your Lord.” - Dhul-Nun

    "It is the very pursuit of happiness that thwarts happiness." - Victor Frankl

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    Re: -From the works of Imam Ibn al Qayyim-

    -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.
    From the works of Imam ibn al-Qayyim

    وإذا لم يكن منَ الموتِ بُدُّ فمِنَ العَجزِ أنْ تَكُونَ جَبَانا
    If death is something inescapable, then it is from weakness to be a coward-!

    Lahoo main bhegay dareeda Anchal
    Qasam hai tum ko bhula na daina...


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    Re: -From the works of Imam Ibn al Qayyim-

    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]
    From the works of Imam ibn al-Qayyim

    وإذا لم يكن منَ الموتِ بُدُّ فمِنَ العَجزِ أنْ تَكُونَ جَبَانا
    If death is something inescapable, then it is from weakness to be a coward-!

    Lahoo main bhegay dareeda Anchal
    Qasam hai tum ko bhula na daina...


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    Re: Troubles of Life

    ^ jazak allah khayr
    From the works of Imam ibn al-Qayyim

    commenthere:



    ليس بعلم ما حواه القمطر، ماالعلم إلا ما وعاه الصدر
    .::.....sabr Ayyoub.....::.

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    Re: Troubles of Life




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




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    Re: Troubles of Life

    A good reminder , thanks for sharing.

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    Re: Troubles of Life

    Its a Real good information brother.

    Hope to see more such informative threads from you

    Assalami alaikkum

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    Re: Troubles of Life

    mashallah excellent!

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    Arrow *!* The Jewels of Ibn al-Qayyim *!*






    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.





    From the works of Imam ibn al-Qayyim


    Even a Smile is charity!





    .



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    Re: *!* The Jewels of Ibn al-Qayyim *!*



    Good psot

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    -From the works of Imam Ibn al Qayyim-

    [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).
    From the works of Imam ibn al-Qayyim

    Do not argue with your Lord on behalf of your soul, rather argue with your soul on behalf of your Lord.” - Dhul-Nun

    "It is the very pursuit of happiness that thwarts happiness." - Victor Frankl

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    Re: -From the works of Imam Ibn al Qayyim-




    "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

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    Re: -From the works of Imam Ibn al Qayyim-

    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]

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    Re: -From the works of Imam Ibn al Qayyim-




    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

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    Re: -From the works of Imam Ibn al Qayyim-




    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).

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    Re: -From the works of Imam Ibn al Qayyim-




    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.

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    Re: -From the works of Imam Ibn al Qayyim-

    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

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