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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

    Patience is half of Imân

    by Imâm Ibn Qayyim al-Jawziyyah

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

    “Verily in this are signs for all who constantly persevere and give thanks” (Ibrâhîm 14:5; Luqmân 31:31; Sabâ’ 34:19; ash-Shurâ 42:33).

    The reasons why one half of îmân is patience and the other half is gratitude are as follows:

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

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

    “And We appointed, from among them, leaders, giving guidance under Our command, so long as they persevered with patience and continued to have faith in Our Signs” (as-Sajdah 32:34).

    It is through faith that we know the reality of Allâh’s commands and prohibitions, or reward and punishment, and it is through patience that we carry out His instructions and abstain from that which He has prohibited. A person can never come to believe in Allâh’s commands and prohibitions, and in reward and punishment, and it is through patience that we carry out His instructions and abstain from that which He has prohibited, and in reward and punishment, except through faith, and that is truly from Allâh. And we can never carry out Allâh’s instructions and abstain from that which He has prohibited except through patience. Therefore patience is half of îmân, and the other half is gratitude.

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

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

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

    The Prophet (SAAS) used to pray:

    “O Allâh, I have surrendered my soul to You, and turned my face to You. My (own) affair I commit to Allâh and I seek Your protection, in hope of You and in fear of You” (al-Bukhârî).

    So the believer is the one who is both hopeful and fearful, but hope and fear can only be based on the foundation of patience: fear should make the believer patient, and his hope should lead to gratitude.

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

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

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

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

    “O Allâh, I ask You for perseverance in all my affairs, and I ask You for the determination to stay on the straight and narrow path.”

    9. Religion is based on truth (haqq) and patience, which is referred to in the âyah:

    “…and they (join together) in the mutual teaching of truth, and of patience and constancy” (al-‘Asr 103:3).

    Man is required to work according to the truth, both by himself and others, which is the reality of gratitude, but he cannot do that without patience, therefore patience is half of îmân. And Allâh knows best.


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

    Ibn al-Qayyim (rahimahullaah) said:

    And among its effects is that the disobedient (sinner) is constantly in the shackles of his Shaytaan and the prison of his shahwa (desires) and the chains/fetters of his hawaa (whims). So he is a captive, one who is imprisoned and who is tied up. There is no captive in a worse state than the one who is captivated by his worst enemy and there is no prison which is tighter than the prison of hawa (desire) and there is no bond/fetter more strong than the bond of desire.How, then, will a heart which is captivated, imprisoned and fettered travel unto Allaah and the Home of the Hereafter. How will a person take a single step forward when the heart is bound and harmful things approach it from every direction. The harmful things approach it to the extent that it is tied up [i.e. imprisoned by its desires and whims..].

    The example of the heart is like the example of a bird. Every time is ascends it becomes distant from the harmful things and every time it descends the harmful things hurt it. In a hadeeth there occurs that Shaytaan is like a wolf to people. Just as when a sheep has no protector and is in between many wolves, they are quick in causing damage and injury; likewise the servant who does not have guardianship from Allaah, then his wolf [i.e. his desires, whims etc.] is to him a predatory animal. [Thus] there is no escape for the servant from having protection from Allaah. Taqwaa is a safeguarding for him and a strong shield between himself and the punishment of this world and the Hereafter.

    Every time the sheep is close to its shepherd it is more safe from the wolf and every time it becomes distant from its shepherd it is closer to destruction. So its sanctuary is when it is close to its shepherd because the wolf takes the lonely one from the flock and this is the one which is the furthest one of the flock from the shepherd. The basis of all of this is is that every time the heart is distant from Allaah the harmful things are quick in approaching it and every time it is close to Allaah the harmful things become distant from it.

    Remoteness from Allaah has levels/degrees, some of which are more severe than others. Heedlesness distances the servant from Allaah and some acts of disobedience are greater than some acts of heedlesness. Some innovations are greater than some acts of disobedience and some things from hypocrisy and Shirk are greater than all of what has preceded.
    Last edited by hidaayah; 04-01-2007 at 02:57 AM.
    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: Rulers and the ruled


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

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


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

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


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


    [Miftaah Daar as-Sa'aadah, 2/177-178]
    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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    Exclamation The Types of Heart

    The Types of Heart
    Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah

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

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

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

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

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

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

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

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

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

    The first heart is alive, submitted to Allah, humble, sensitive and aware; the second is brittle and dead; the third wavers between either its safety or its ruin.
    From the works of Imam ibn al-Qayyim

    If God punished people for their sins, not a single person would be left alive. But he holds back until the appointed time. When that time comes, no one will be able to delay it; and no one can bring it forward.

    -Qur'an, An-Nahl, Surah 16:61

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    Re: The Types of Heart



    Nice post, Jazak Allâh Khayr!

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

    Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

    The ones that are free of this type of opposition are those that know Allâh with a true knowledge and accept Him with complete satisfaction.
    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: The Wisdom In Washing the Specified Body Parts During Wudu'

    I
    bn al-Qayyim said:

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

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

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

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

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

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

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

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

    ['I'lam al-Muwaqqi'in'; 2/58-60]
    Last edited by Ibn Abi Ahmed; 04-06-2007 at 12:06 AM.
    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-

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




    Accepting Allaah's Decree

    Ibn Qayyim al Jawziyyah


    "So also if the father, who is compassionate towards his son, knowing what is good for him, sees that some bad blood has to be removed from his son for his own good, by incurring severe pain by cutting his skin and cutting his veins. If he knows that his cure lies in cutting off one of his limbs, he does so and does all of this out of compassion and mercy to his son. If he sees that the betterment of his son lies in him withholding something from him, he withholds it from him, and is not lavish towards him because he knows that this causes his corruption and destruction and he often withholds from his son what he desires for his own good and to protect him, not out of miserliness towards him.


    So, if the wisest of all judges, the Most Merciful, the Most Knowledgeable, who is more merciful towards His servants than they are to themselves or their parents are to them, sends down upon them that which they dislike, then it is better for them than Him not sending it upon them, rather it is a benevolence and kindness to them. For if they were left to choose for themselves they would be incapable of knowing, intending or doing that which benefits them, but He - how perfect He is - has taken charge of managing their affairs according to His knowledge, wisdom and mercy, whether they like or dislike it. This being known to those who believe with certainty in Allah's Names and Attributes (1), so they do not find fault in any of His laws. This is hidden to those ignorant of Allah, His Names and Attributes, so they disputed with Him in His regulations and found reproach in His wisdom and did not submit to His decisions, but rather opposed them with their corrupt intelligence, false opinions and unjust behaviour. So they did not know their Lord nor did they achieve that which benefits them. And Allah is the One who bestows.


    Hence when the servant succeeds, by way of this knowledge, he lives in a Paradise in this world before the Hereafter, whose comforts can only be compared to the comforts of Paradise in the Hereafter. Verily he does not cease to remain pleased with his Lord and this pleasure is the Paradise of this world and a comfort to those who have knowledge. Indeed his soul is content with all that it encounters from the decree which Allah has chosen for him, and his soul is at peace with His religious laws and this is pleasure with Allah being the Lord, with Islaam as the way of life , and Muhammad (saw) as being the Messenger, and whoever has not achieved this has not tasted iman."


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



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


    Source

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    creation

    salam

    Qatadah said: "Allah created angels with reason and no desires, animals with desires and no reason, and man with both reason and desires." So if a man's reason is stronger than his desire than he is like an angel, and if his desires are stronger than his reason, then he is like an animal.
    Patience and Gratitude by Ibn Qayyaim al Jawziyyah

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    Re: creation

    Quote Originally Posted by jameela View Post
    salam

    Qatadah said: "Allah created angels with reason and no desires, animals with desires and no reason, and man with both reason and desires." So if a man's reason is stronger than his desire than he is like an angel, and if his desires are stronger than his reason, then he is like an animal.
    Patience and Gratitude by Ibn Qayyaim al Jawziyyah

    Amen

    Some are more of this or that. All kinds of mixtures are represented in a group of people.

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    Re: creation



    Quote Originally Posted by jameela View Post
    salam

    Qatadah said: "Allah created angels with reason and no desires, animals with desires and no reason, and man with both reason and desires." So if a man's reason is stronger than his desire than he is like an angel, and if his desires are stronger than his reason, then he is like an animal.
    Patience and Gratitude by Ibn Qayyaim al Jawziyyah
    is that your interpretation or the Sheikh Ibn Qayyaim al Jawziyyah's (may Allah have mercy on him).

    wasalam
    -SI-

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



    Sparkles from the Pearls of Knowledge

    Some words of benefit concerning knowledge, taken from 'Miftah dar as-Sa'ada' by Ibn Qayyim al Jawziyyah, rahmiahullah.

    http://www.salafimanhaj.com/pdf/Sala...j_Sparkles.pdf

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    Re: characteristics of the seeker of happiness

    Ibn al-Qayyim said:

    "...The seeker of Allah and the Hereafter - rather, the one who seeks to obtain all knowledge, productiveness, and leadership, such that he is a leader who is taken as an example in all of this - should be brave, bold, in control of his whims, and not under the control of his imagination.

    He should be abstinent from everything except that which he is after, passionate about what he has turned his face towards, knowing the path to it, as well as the paths which lead away from it.

    He should be bold in his aspiration, firm in his resolve, and not swayed from his goal by the blame of the blamers or the discouragement of the discouragers.

    He should generally be tranquil, constantly in thought, and not be moved by the sweetness of a compliment or the pain of criticism.

    He should be forthcoming in providing himself with what he needs to help him obtain his goal, and should not be incited by those who oppose him.

    His slogan should be patience, and his rest should be his fatigue, and he should love to have the best manners.

    He should make the best of his time, not mixing with the people except in a most cautious state, just like a bird that quickly comes down to snatch a morsel from between two people.

    He should stand over himself, encouraging himself by way of hope and fear, and should seek to be outstanding amongst his group..."


    ['al-Fawa'id'; p. 265]
    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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    Polishing the Heart



    By Ibn al-Qayyim al-Jawziyyah
    (Rahimahullah)


    Al Bayhaqi relates from ibn Umar (radiallahu 'anhu) that Allah's Messenger said: "For everything there is a polish, and the polish for the hearts is the dhikr (remembrance) of Allah. There is nothing more potent in saving a person from the punishment of Allah than the dhikr of Allah." It was said: Not even Jihad in the path of Allah. So he replied: "Not even if you were to continue striking with your sword until it breaks."

    There is no doubt that hearts becomes rusty just as copper and silver coins become rusty. The polish for [this rust] is the dhikr of Allah. This is because [dhikr] is like a polish [which polishes the heart] like a shiny mirror. When dhikr is left, the rust returns. But when dhikr resumes, then the heart is [again] polished. And hearts become rusty due to two things:-

    [i] neglecting remembering Allah, and
    [ii] committing sins.


    The polish for these two things is:-

    [i] seeking Allah's forgiveness and
    [ii] dhikr.



    Confusing Turth with Falsehood

    Whoever neglects (remembering Allah) most of the time, then his heart will become rusty in accordance with how neglectful the person is. And when this (filthy) rust accumulates on the heart, then it no longer recognises things as they really are. Thus, it views falsehood as if it is the truth, and truth as if it is falsehood. This is because this rust darkens and confuses the heart's perception, and so it is unable to truly recognise things for what they really are. So as the rust accumulates, the heart gets blackened, and as this happens the heart becomes stained with this filthy rust, and when this occurs it corrupts the heart's perception and recognition of things. The heart (then) does not accept the truth nor does it reject falsehood, and this is the greatest calamity that can strike the heart. Being neglectful [of dhikr] and following of whims and desires is a direct consequence of such a heart, which [further] extinguish the heart's light and blinds its vision. Allah - the Most High - said:

    "And do not obey him whose heart We have made to be neglectful of Our remembrance, one who follows his own whims and desires and whose affairs are furat [have gone beyond bounds and whose deeds have been lost]."
    [Surah al-Kahf; 18:28].


    Allah - the Most High - said:

    "O you who believe! Remember Allah and remember Him alot."
    [Surah al-Ahzab; 33:41]


    "Those men and women who remember Allah alot."
    [Surah al-Ahzab; 33:35]


    "So when you have finished the rights of your Pilgrimage, then remember Allah as you remember your fore-father, or with more intense remembrance."."
    [Surah al-Baqarah; 2:200]


    These verses contain a command to remember Allah intensely and abundantly, since the worshipper is in dire need of [remembering Allah] and cannot do without it even for a twinkling of an eye. This is because every moment that a person does not spend in the dhikr (remembrance) of Allah will not be of any benefit to him. Rather, the harm entailed in being neglectful of the dhikr of Allah is far greater than any benefits that can be gained. One of the 'aarifeen (those who are knowledgeable about Allah) said: "lf a person were to spend such and such number of years engaged [in the dhikr of Allah], then he turns away from it for just a moment, what he will lose is far greater than whatever he has already gained."

    Al-Bayhaqi relates from 'Aishah (radiallahu 'anha) that the Prophet said: "There is no time in which the son of Adam does not remember Allah in it, except that it will be a source of regret for him on the Day of Judgement."
    [related by abu Nu'aym in al-Hiliyatul-Awliyna 5:361-362]


    Mu'adh ibn Jabal (radiallahu 'anhu) relates that the Prophet said: "The people of Paradise will not have any regrets except for those moments in which they were not engaged in the dhikr (remembrance) of Allah."
    [related by ibnus-Sunni in 'aml al-Yawma wal-Layna (no.3). refer to Saheehul-Jami' no.5446]

    Mu'adh ibn Jabal (radiallahu 'anhu) also relates that Allah's Messenger was asked: What action is the most beloved to Allah? So he replied: "That you continue to keep your tongue moist with the dhikr of Allah, until you die."
    [related by ibn Hibban no.2318]


    Polishing the heart

    Abu Darda (radiallahu 'anhu) said: "For everything there is a polish and the polish for the heart is the dhikr of Allah."
    Indeed, there is no difference between the living and the dead, except with the dhikr of Allah; since [the Prophet ] said: "The example of one who remembers Allah and someone who does not, is like the example between the living and the dead."
    [Sahih al-Bukhari; 11:208, Muslim; 1:539]



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    The Heaven of This World



    The Heaven of This World

    Ibn al-Qayyim

    al-Waabil as-Sayyib

    I heard the Sheikh of Islam, Ibn Taymiyyah - may Allah sanctify his soul - say,

    'Truly, there is a Heaven in this world,
    [And] whoever does not enter it,
    Will not enter the Heaven of the next world.'


    And once he said to me,

    'What can my enemies do to me?
    I have in my breast both my Heaven and my Garden.
    If I travel they are with me, and they never leave me.
    Imprisonment for me is a religious retreat [khalwa].
    To be slain for me is martyrdom [shahada]
    And to be exiled from my land is a spiritual journey [siyaha].'

    During his imprisonment in the fortress, he would say, 'I could not be more grateful for this blessing were I to have this entire fortress in gold'; or, 'I could never repay them for the good that has come to me in [this prison].'

    And in prostration he would say, whilst in a state of imprisonment 'O Allah, help me in my gratitude to You, remembrance of You and the most comely worship of You' as much as Allah willed.

    Once he said to me, 'The real prisoner is someone whose heart is imprisoned from his Lord; the true captive is someone captured by his passions.' And when he entered the fortress and was inside its walls, he gazed upon them and recited the verse, 'And a wall between them is struck which has a gate. On the inside there is a mercy, on the outside punishment.'

    Allah knows, I have never seen anyone who had a better life than his. Despite the difficulties and all that expunges comfort and luxury, nay, things completely opposite to them; despite intimidation and oppression, Ibn Taymiyyah had a purer life than anyone could. He was the most generous, the strongest of heart and the most joyful of soul, with 'the radiance of bliss' on his face.

    When we were seized with fear and our thoughts [about Allah's decree] turned negative, and the earth grew narrow for us, we would go to him. No sooner did we look at him and hear his words than all these [feelings] would leave us, to be replaced by relief, strength, certainty and tranquility.

    So glory be to the One who lets His servants witness His Heaven well before they meet Him, who opens its doors to them in this world of deeds and who gives them something of its refreshment, its breeze and its perfume - that they might seek it and hasten towards it with all their strength. A gnostic once said, 'If kings and the sons of kings knew what we had, they would try to take it from us by the sword!' Another said:'How pitiful, the wordly people! They leave this life without ever having tasted the sweetest thing in it.' When asked what that was, he replied, 'The love of Allah, the knowledge of Allah and the remembrance of Allah,' or words to that effect.

    Another said: 'There are times when the heart dances in joy. ' And another said, 'There are times when I say, If the people of Heaven have anything like this, how truly sweet their lives!' To love Allah, to know Him intimately, to remember Him constantly, to find peace and rest in Him, to make Him alone the [ultimate] object of love, fear, hope and trust; to base one's act on His control of His servant's cares, aspirations and will - such is the world's Heaven, and such is a blessing with which no other blessing can compare.

    It is by this that the hearts of those who love Allah are gladdened and that the gnostics find life. As their hearts are gladdened by Allah, so others are gladdened by them. For whoever finds his source of gladdness in Allah, gladdens all hearts; whoever does not, finds nothing in this world but restlessness. Anyone with life in his heart will confirm this. But someone whose heart is dead will only estrange you from Allah; and so seek intimacy [with Allah] without him, when you can, for his mere presence will estrange you. If you are tested by him, show him only your outer aspect, but leave him behind in your heart. Depart from him with your soul and do not let him distract you from the one who is most important to you.

    Know that the greatest of all losses is the involvement with someone who weakens your relationship and standing with Allah, cutting you off from Him, wasting your time, dispersing your heart, weakening your resolve and dividing your aspirations. Therefore, if you are tested with this [kind of situation] - and it is inevitable that you will be - then bear up for the sake of Allah, and acknowledge Him as much as you are able. Draw near to Allah by whatever of it pleases Him. Make your association [with wordly people] a profit not a loss. Be like the man travelling along, whom another invites to stop: seek to take him along with you. When he comes along, lead him but be not lead by him. And if he refuses, and you have no hope that he will journey, then [at least] do not let him detain you. Rather, hasten on, pay him no heed. Do not [even] turn in his direction, for he is a highway robber regardless.

    Protect your heart and be careful of how you spend your day and your night.

    Let not the sun set on you before you reach camp, 'lest you be carried off'.

    Nor let the dawn find you abandoned in the camp after the caravan has moved on, and the time is nigh for you to reach them.


    http://forum.mpacuk.org/showthread.php?t=26305

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    -From the works of Imam Ibn al Qayyim-



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



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

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

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

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

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


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


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

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


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


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

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


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

    High Exalted be Allah above the lies of Christians,
    All of them will be held accountable for their libels!

    O Cross-worshippers! For what reason is this exalted
    and blame [is cast upon those] who reject it?
    Is it not logical to break and burn it, along with the one who innovated it?2


    Since the Lord was crucified on it, and his hands were fastened to it?
    That is really a cursed cross to carry,
    So discard it, do not kiss it!3

    The Lord was abused on it, and you adore it?
    So [it is clear that] you are one of His enemies!
    If you extol it because it carried the Lord of the Worlds,
    Why don’t you prostrate yourself and worship graves,
    Since the grave contained your god in it?

    So Christ-worshipper, open your eyes,
    This is what the matter is all about.4


    Arabic:
    أعباد المسيح لنا سؤال … نريد جوابه ممن وعاه
    إذا مات الإله بصنع قوم … أماتوه فما هذا الإله
    وهل أرضاه ما نالوه منه … فبشراهم إذاً نالوا رضاه
    وإن سخط الذي فعلوه فيه … فقوّتهم إذاً أوهت قِواه

    وهل بقي الوجود بلا إله … سميع يستجيب لمن دعاه
    وهل خلتِ الطباق السبع لما … ثوى تحت التراب وقد علاه
    وهل خلت العوالم من إلهٍ … يدبرها وقد سُمرَت يداه
    وكيف تخلت الأملاك عنه … بنصرهم وقد سمعوا بكاه

    وكيف أطاقت الخشبات حمل الإله … الحق شد على قفاه
    وكيف دنا الحديد إليه حتى … يخالطه ويلحقه أذاه
    وكيف تمكنت أيدي عداه … وطالت حيث قد صفعوا قفاه
    وهل عاد المسيح إلى حياة … أم المحيي له ربّ سواه

    ويا عجباً لقبر ضم رباً … وأعْجَبَ منه بطن قد حواه
    أقام هناك تسعا من شهور … لدى الظلمات من حيضٍ غِذَاه
    وشق الفرج مولودا صغيرا … ضعيفا فاتحا للثدى فاه
    ويأكل ثم يشرب ثم يأتي … بلازم ذاك هل هذا إله
    تعالى الله عن إفك النصارى … سيسأل كلهم عما افتراه

    أعباد الصليب لأي معنى … يعظّم أو يقبّح من رماه
    وهل تقضى العقول بغير كسر … وإحراق له ولمن بغاه
    إذا ركَبَ الإله عليه كرها … وقد شدت لتسمير يداه
    فذاك المركب الملعون حقا … فدسه لا تبسه إذا تراه

    يهان عليه رب الخلق طرّا … وتعبده فإنك من عداه
    فإن عظّمته من أجل أن قد … حوى رب العباد وقد علاه
    وقد فقد الصليب فإن رأينا … له شكلا تذكرنا سناه

    فهلا للقبور سجدت طُرّا … لضم القبر ربَّك في حشاه
    فيا عبد المسيح أفق فهذا … بدايته وهذا منتهاه
    1. Urination and defecation [back]
    2. Paul of Tarsus, founder of Trinitarian faith [back]
    3. i.e., don't glorify it [back]
    4. i.e., since someone who is a Christian abhors the idea of worshipping a grave, how is it possible for them to worship the cross? [back]

  24. #99
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    Re: -From the works of Imam Ibn al Qayyim-



    Subhanallaah. That is so powerful ^
    High Exalted be Allah above the lies of Christians.
    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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    Cool Re: -From the works of Imam Ibn al Qayyim-

    Found it

    I've only read a few pages of this entire thread But mashaAllah excellent stuff here,

    jazakAllah khair for everyone that participated in this thread

    Much appreaciated

    AsalamuAlaykum Warahmatullahi Wabarakatuh.
    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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