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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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    JazakAllah khayr!

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    Being Deceived by 'Aashuraa

    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

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    Re: Being Deceived by 'Aashuraa

    AsalamuAlaykum Warahmatullahi Wabarakatuh,

    JazakAllah khair,



    Nice Thread!
    From the works of Imam ibn al-Qayyim


    "Whoever lives amongst you will see much differing, so adhere to my Sunnah" Muhammad
    (صلّى الله عليه و سلم)

    Dhikhrul-lil-Aalamiin

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    Re: Being Deceived by 'Aashuraa



    such people plan against allah, they think they can decieve him, but he's the best of planners.
    From the works of Imam ibn al-Qayyim

    The greatest trick the Devil ever pulled was convincing the world he didn't exist

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

    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].


    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-

    “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]
    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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    Thumbs up Re: -From the works of Imam Ibn al Qayyim-

    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

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    hidaayah's Avatar
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    Re: -From the works of Imam Ibn al Qayyim-

    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]


    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: Capacity for self-delusions

    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 ]
    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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    Thumbs up The battle between reason/religion and whims/desires



    i know i'm going to post looooooong article 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.
    Last edited by syilla; 01-31-2007 at 08:25 AM.
    From the works of Imam ibn al-Qayyim



    25:36 And the true servants of the Most Merciful are those who walk the earth with humility and when the ignorant address them, they respond with words of peace.

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    Re: The battle between reason/religion and whims/desires

    may Allah swt reward you for posting this article and may we all benefit from it insha'allah.

    assalaamu alaykum,

    Abu Abdullah

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    Re: The battle between reason/religion and whims/desires

    Jazakallah. :

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

    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-

    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.
    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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    The Definition Of Patience

    By Ibn Qayyim al-Jawziyyah.
    An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat"
    [The Definition of Patience]

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

    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
    From the works of Imam ibn al-Qayyim

    .
    ----------~*My Userpage*~ ----------


    "Guess What? You can save 15% or more on your Akhira by swtiching to Islam!"
    It takes REAL EYES to REALIZE REAL LIES

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

    Thread merged. Jazakallahu Khayr for the post

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

    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.
    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-

    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]
    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: The relief of the heart and body lies in obedience of Allah

    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.
    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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    Arrow Re: -Sincerity towards Allah-

    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.
    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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