From the works of Imam ibn al-Qayyim

Al-Waabil As-Sayyib - The Many Benefits of Remembrance

(33 of the 73 listed in the English Copy – The Arabic Copy quotes 100)

There are more than a hundred benefits to remember.

1. Remembrance drives away, fetters and breaks the devil
2. It pleases the Most Merciful, God Almighty
3. It removes the cares and worries of the heart
4. It brings happiness, joy and relief to the heart
5. It strengthens both heart and body
6. It illuminates the face and the heart
7. It brings provision (al-rizq)
8. It adorns the one who practices it with dignity, sweetness and radiance
9. It endows him with love (al-mahabba) which is the very spirit of Islam, the pivotal point of religion and the axis of eternal happiness and deliverance. For God has opened a way of access to everything, and the way to love is constancy in remembrance. It is both a lesson and a reminder. It is equally the gateway to gnosis (bab al-‘ilm) as the gateway to love, its widest route and straightest path.
10. It endows one with vigilance (al-muraqaba), which opens the door of self reform. Entering (therein), the servant worships God as if he were seeing Him. There is no way for the heedless man to reach the station of excellence (ihsan), any more than for a seated man to reach his home.
11. It predisposes (the servant) to turn back to God Almighty. When someone turns to God frequently in remembrance, it predisposes his heart to turn back to Him in every state – so that in the face of trials and tribulations, God remains his sanctuary and his shelter, his protection and refuge, the Qibla and prayer niche of his heart.
12. It endows him with proximity (al-qurb) to God. His proximity to God is in proportion to his remembrance; his distance in proportion to his heedlessness.
13. It opens for him the greatest door to gnosis (abwab al-ma’rifa) and as his remembrance increases, so does his gnosis.
14. It endows him with a sense of reverence and awe (al-hayba) before the lord, because of the high place that (remembrance) holds in his heart and the intensity of his presence with God Most High – unlike the heedless man, whose heart is veiled from the awe of God.
15. It endows him with God’s own remembrance of him, even as God says, ‘Remember Me, I shall remember you’. Indeed remembrance would be merit and honour enough if there should be no more in it than that. The Prophet related these words from, His Lord; ‘Whoever mentions Me within himself, I shall mention him within Myself; whoever mentions Me in a gathering, I shall mention him in a better gather.’
16. It endows the heart with life. I heard the Shaykh of Islaam ibn Taymiyyah say, ‘Remembrance is to the heart what water is to the fish. And what is the state of a fish that leaves water?’
17. It is nourishment to the heart and soul. If the servant is deprived of it, it is as if his body were deprived of food. Once when I was with the Shaykh of Islaam, ibn Taymiyyah, he performed the pre-dawn prayer and then sat down to remember God Most High until sunrise. Then he turned to me and said, ‘This is my morning meal. If I do not take my morning meal, I will lose my strength’, or words to that effect. Another time he said to me, ‘I never forsake remembrance except with the intention of giving myself respite to be ready to resume another remembrance’, or words to that effect.
18. It polishes away the heart’s tarnish. This has been mentioned in the previous hadith, which states that everything can be polished. For the heart, the tarnish is heedlessness and passions, while its polish is the remembrance of God, repentance and the seeking of forgiveness. The meaning of this has already been discussed.
19. It erases sins and repels them, for it is a good deed that is of the greatest importance, and ‘good deeds drive away wrongs’.
20. It removes estrangement (al-wahsha) between the servant and his Lord, for between a heedless man and God there is an estrangement which only remembrance can remove.
21. As the servant mentions his Lord by extolling His majesty, glorifying and praising Him, so shall the Lord remember him in his times of adversity. Imam Ahmad ibn Hanbal that the Prophet said, ‘As you remember the majesty of your Lord, (saying) “There is no deity but God,” “God is Most Great” and “Praise be to God” so shall the divine Throne be surrounded by a drone like that of bees, invoking the one who invokes God. And is there any of you who would not want something by which he is mentioned (to his Lord)?” This is the hadith or its meaning.
22. When the servant seeks to know his Lord through remembrance in times of ease, the Lord will know him in times of hardship. A saying with this meaning states that when an obedient servant who (regularly) calls on his Lord is afflicted by some adversity, or asks something of God, the angels exclaim, ‘O Lord a familiar voice from a familiar servant!’ but if it is a servant who neither heeds nor obeys his Lord, the angels say ‘An unknown voice from an unknown servant.’
23. Remembrance delivers one from God’s chastisement. As Mu’adh ibn Jabal is said to have uttered, ‘The son of Adam can do nothing more effectively to deliver himself from God’s chastisement than invoke Him’.
24. It is a means by which tranquility (sakinah) descends, Divine Mercy encompasses and angels surround the one who remembers in the manner described by the Prophet.
25. It is a way to keep the tongue from backbiting, slander, lies, lewdness and vain talk. For a servant must speak, and if upon speaking he fails to mention God and His commandments, then he falls into those forbidden things, or (at least) some of them. The only way to avoid the latter is to mention God. Both reflection and experience will bear this out: a person who accustoms his tongue to the mention of God, protects it from vain talk and chatter. But the tongue that is dry of God’s mention grows moist with vanities, chatter and lewdness. There is neither strength nor power save in God.
26. The gatherings where God is mentioned are the gathering of Angels, whereas those full of chatter and heedlessness are the gatherings of devils. Let the servant decide which of these (two gatherings) is more pleasing and important to him, for he will belong to it in this world and the next.
27. An invoker is made joyful for his invocation and makes those around him joyful, for he is blessed wherever he may be. But someone who is heedless of God’s mention, someone who just chatters, is made sorrowful by his heedlessness and empty talk, and makes those around him sorrowful as well.
28. Remembrance saves the servant from regret on the day of Judgement. Every gathering in which the servant does not mention his Lord will be a source of regret for him on that day.
29. The remembrance of God and the tears shed in private are the way to the shade that God will grant His servant on the day of the greatest heat in the shelter of His Throne. As people stand in the melting sun, he who remembered his Lord will find beneath the Throne of the Most Merciful, the Almighty.
30. To be busy with remembrance is how God grants something better to the invoker than those who supplicate Him. As the Messenger of God said, ‘God says “To one too occupied in My remembrance to supplicate Me, I give what is better than what I give to those who ask’.
31. The easiest form of worship, remembrance is also the strongest and the best. Moving the tongue is easier than moving the limbs of the body and simpler. If someone could move his muscles day and night as much as his tongue, he would be completely exhausted – in fact, it is quite impossible.
32. Remembrance plants the trees of heaven. In Tirmidhi, Abd Allah ibn Mas’ud states that the messenger of God said, ‘On the night of ascension, I met Abraham, Friend of God. He said to me: “O Muhammad, recite to your people the greetings of peace and let them know that the soil of heaven is fragrant, its water sweet; that it is green with vegetation; that its tree is planted by (the remembrance): Glory be to God, Praise be to God, there is no deity but God and God is Most Great!’ this hadith is considered unusual but good (hasan gharib). Also in Tirmidhi is the hadith transmitted by Abul Zubayr from Jabir (ibn Abd Allah al-Ansari), that God’s Messenger said, ‘For whoever says ‘Glory and Praise be to God’ a date palm is planted in Heaven.’ Tirmidhi calls this hadith good and sound.
33. The recompense and excellence (al-‘ata’ wal-fadl) that result from remembrance do not result from any other activity. In the two authorative collections, Abu Hurayrah related that God’s Messenger said, ‘For whoever says one hundred times in a single day “There is no deity but God, alone, without partner” it is like freeing ten slaves. One hundred good deeds are written for him and one hundred wrongs are removed. It will be a shield from the devil for that whole day until evening. No one comes with anything better, except someone who can do more. And whoever says one hundred times in one day “Glory be to God and Praise” his greater sins will be removed, though they may be like the foam on the sea.’
And in Muslim it is related that God’s Messenger said, ‘To say “Glory be to God, Praise be to God, there is no deity but God, God is Most Great” is more beloved to me than all upon which the sun sets.’
In Tirmidhi, Anas ibn Malik relates that the Prophet said, ‘Whoever says, in the morning or the evening, “O God, I have risen (this day) bearing witness to You, the bearers of Your Throne, Your Angels and the whole of Your Creation: that you are truly God, that there is no deity but You and that Muhammad is Your servant and Your Messenger” – God shall free him by one fourth from Hell. Whoever says it twice, God shall free him by one half. Whoever says it three times, God shall free him by three quarters. Whoever says it four times, God shall free him completely from hell.’
In Tirmidhi, Thawban relates that the Prophet said, ‘Whoever says in the evening and morning, “I am content with God as my Lord, Islam as my religion and Muhammad as the Messenger” will merit thereby God’s good pleasure.’
Again in Tirmidhi: ‘Whoever enters the marketplace and says “There is no deity but God, alone, without partner; to Him belongs the Kingdom and to Him the Praise; He gives life and brings death; He is the Living who does not die; in His Hand is goodness and He has power over all things” – for him God will record countless good deeds, erase countless ill deeds and raise him countless degrees.’

salam,mashahAllah,worth reading

The Path to Guidance - Ibnul-Qayyim

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

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Healing with the Medicine of the Prophet

Imam Ibn Qayyim Al-Jawziyah


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


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Have you Parted company with the Qur'an?*

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

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

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

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

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

Fifthly, to abandon seeking a cure or healing through it with regards to any of the heart’s diseasesor maladies; and to seek healing for such illnesses from other than it.
All of this is included in Allah’s statement: And the Messenger will say: “O my Lord! My people have abandoned this Qur’an!”***This is the case despite some forms of abandonment being less severe than others.

◆ ◆ ◆

FOOTNOTES
* Al-Fawa’id (Riyadh: Maktabah al-Rushd, 2001), 132; trans. Surkheel Sharif.
** Ar. hajr - lit. “abandoning, deserting, forsaking, renouncing.” The term conveys the sense of turning away from the Qur’an and disassociating oneself from it. We seek refuge in Allah from such a thing.
** Qur’an 25:30.

Bismillaah

As Salaamu'alaykum Wa Rahmatullaahi Wa Barakaatuh



Shaykhul Islaam Ibn Qayyim al-Jawziyyah

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


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

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

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

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

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

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

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

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

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

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



Translator: Nadir Ahmad, Abu Abdul-Waahid

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Bismillaah

As Salaamu'alaykum Wa Rahmatullaahi Wa Barakaatuh


Shaykh Saalih ibn Fowzaan al-Fowzaan

Reference: Fataawa Nur ‘ala ad-Darb


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

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



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

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

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

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

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


Translator: Nadir Ahmad, Abu Abdul-Waahid

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Al-Fawaid (A Collection Of Wise Sayings)

Imam Ibn Qayyim Al-Jawziyah


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

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well the rawdatul-muhibeen, mashallah a piewce of it was brought here, i was about to puit it here.

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

From: The Steps of the Followers,

by Ibn Qayyim al-Jawziyya



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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

format_quote Originally Posted by jameela

salam

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

subhanAllaaaaaaaaaaaaaaaaaaaaaaah!

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

Woah........oh:

JazaakAllah Khair, looks like a beautiful thread, masha'Allah