From the works of Imam ibn al-Qayyim

The Supplication and Al-Qadar

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

Here there occurs a very popular question and it is:

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

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

So it can be said to one of them:

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

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

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

Some of them try to be clever and say:

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

Another group, more slick than this one says:

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

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

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

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

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

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

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

Men & The Universe - Reflections of Ibn Al-Qayyem

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

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

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

format_quote Originally Posted by IbnMuhammad

Points of Benefit from the Book Al-Fawaa'id

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

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

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

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

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

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

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

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

Third: The Perspective of Mercy: And that Allaah's mercy with regard to this thing which He decreed supercedes His anger and vengeance

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

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

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

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


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

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

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

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

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

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

Subhan Allaah, what wisdom and truth! Baraakallaahu feek akhi.

Good Manners in Dealing with the Ignorant

By Imam Ibn al-Qayyum al-Jawziyyah

Ar-Risaalah at-Tabookiyyah

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


This would make him a dear stranger to people. He can clearly see the obscurity that they suffer, but they cannot see the splendor which he enjoys. He excuses them as much as he can, while enjoining and advising them to do good with all of his power. Thus he looks at them with two eyes:

1. With one eye, he recognizes Allah's commands and prohibitions. Based of this, he advises or warns them, and befriends and disowns them, giving them their rights and requiring his.
2. With the other eye, he recognizes Allah's Decree and Measure. Based on this, he sympathizes with them; he makes du`aa' (supplications) for them; he asks Allah (ta`aalaa) to forgive them; and he seeks excuses for them in matters that do not involve violation of Allah's commands and His Shar` (Allah's Divine Law). He engulfs them with kindness, compassion and forgiveness, heeding to Allah's command [to His Messenger (sallallahu `alayhi wa sallam)]:

"Show forgiveness, enjoin what is good, and turn away from the foolish." (Al-A`raaf 7:199)



If a person abides by this aayah, it would suffice and cure him. It calls for:

1. Good manners in dealing with people: by forgiving them and showing them compassion to the limits of one's character and nature.
2. Fulfilling Allah's rights in people by enjoining what is good, which applies to matters that the minds attest to their goodness and merit, based on what Allah has commanded.
3. Avoiding their evil: to ward off the harm resulting from their ignorance, without trying to avenge himself.

How else can a person attain perfection? And what policy and behavior can be better in this world than this? If a man tries to consider every evil reaching him from people (I mean a true evil that results in a loss of honor before Allah (Ta`aalaa)), he will find that it arises from neglecting one or more of these three matters. If he abides by them all, then whatever is inflicted on him by people will be good, even if it appears to be evil. Only good can result from enjoining good, even if it be encased in a situation of evil and harm. Allah (Ta`aalaa) said;

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

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

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

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

format_quote Originally Posted by IbnMuhammad

Points of Benefit from the Book Al-Fawaa'id

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

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

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

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

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

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

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

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

Third: The Perspective of Mercy: And that Allaah's mercy with regard to this thing which He decreed supercedes His anger and vengeance

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

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

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

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


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

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

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

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

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

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

subhanallah, its simply gr8

format_quote Originally Posted by Khayal

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

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

One

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

Two

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

Three

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

Four

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

Five

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

Six

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

Seven

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


Source.

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

format_quote Originally Posted by hidaayah

Ibn al-Qayyim said:

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

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

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

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

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

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

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

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

['al-Fawa'id'; p. 265]

This was just wonderful . Jazaikhair for posting

Jazaikhair for all your posts. May we all benefit from it. Ameen

Patience in abstaining from wrong action

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

Source: Patience and Gratitude - Ibn Qayyim al-Jawziyyah

Ibn al-Qayyim (r) said:

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

...

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

Al-Turuq al-Hakamiyyah, p. 408

A Summery of the Lessons And Benefits of Prayer

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


Ibn Qudaamah Al-Maqdisee And His Comments on the Prayer

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

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

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

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

(5) The superiority of prayer over other actions.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(36) The obligation to pray in congregation.

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

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

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

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

Very Informative thread masha'Allah!!

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

^can somebody do a mass clean up on these types of posts, please!

what is that quote by ibnul qayyim that goes something like: beware of your thoughts for they turn into actions//beware of your actions for they turn into habits and once they turn into habits they are hard to reverse.

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

Allaah (The Most High) said:

وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ

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

Imaam Ibnul Qayyim (rahimahullaah) said:

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

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

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

Some benefits from كتاب الفوائد للإمام ابن القيم.

Ibn al-Qayyim:

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

● [كتاب الفوائد للإمام ابن القيم صفحة ٨٤٢]

Ibn al-Qayyim:

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

● [كتاب الفوائد للإمام ابن القيم صفحة ٨٤٢]

Ibn al-Qayyim:

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

● [كتاب الفوائد للإمام ابن القيم صفحة ٨٤٢]

Ibn al-Qayyim:

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

● [كتاب الفوائد للإمام ابن القيم صفحة ٩٤٢]

Ibn al-Qayyim:

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

● [كتاب الفوائد للإمام ابن القيم صفحة ٩٤٢]

Ibn al-Qayyim:

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

● [كتاب الفوائد للإمام ابن القيم صفحة ٩٤٢]

Ibn al-Qayyim رحمة الله عليه said:

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

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

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

(Tuhfat al-Mawlood, pg: 146)