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From the works of Imam ibn al-Qayyim
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    From the works of Imam ibn al-Qayyim

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    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: ~Free Yourself~

    masha'Allah that was beautiful ja'zakAllahu khairun for that wonderful reminder

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    Re: ~Free Yourself~



    Yes that was a very beautiful reminder indeed. May our love for Allah outshine our love for this world.


    From the works of Imam ibn al-Qayyim


    "I spent thirty years learning manners, and I spent twenty years learning knowledge."

    ~ 'Abdullāh bin al-Mubārak (rahimahullah)

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    Re: ~Free Yourself~

    jazakallah

    “Allah will continue to hold out His Hand at night so that he who has sinned during the day may repent, and to hold out His Hand during the day so that he who has sinned at night may repent, till the sun rises from the west.”
    Hadith Collection: Imam Nawawi
    Last edited by Usayd; 05-11-2005 at 05:48 PM.
    From the works of Imam ibn al-Qayyim


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    The Soul’s Journey After Death : Ibn al Qayyim al Jawziyyah

    The Soul’s Journey After Death

    Ibn al Qayyim al Jawziyyah

    PART I: FROM ONE WORLD TO ANOTHER



    'Why, but when the soul reaches the throat of the dying and at that moment you are watching - and We are nearer to him than you, but you do not see Us." (al-Waaqi'ah 83-85)



    When someone dies, the Angel of Death comes to take his soul, no matter where he is. The dying person sees him, hears him, and speaks to him, but not with his eyes, his ears, or his tongue. How then? I do not know exactly. All I do know is that when he begins to move to another world, he sees, hears, and speaks, by some means which, we, the living, do not perceive. Many instances of this have been recorded:



    Ibn Abi'd-Dunya mentions that on the day 'Umar b. 'Abdul 'Aziz died, he said to those with him, 'Sit with me.' When they sat down next to him, he said, 'I am the one You commanded and I failed you. You forbade me and I rebelled.' He said this three times. Then he said, 'But there is no god but Allah.' Then he lifted his head and stared. They said, 'You are looking very intently, Amir al-Mu'minin.' He replied, 'I see a presence which is neither man nor jinn.' Then he died.



    Fadala b. Dinar said, 'I was with Muhammad b. Wasi' when he was very near to death. He began to say, "Welcome to my Lord's angels! There is no strength nor power except by Allah!" I smelled the sweetest fragrance that I had ever smelled. Then his eyes glazed over and he died.'



    Why do I need to look so far into the past, to the days of the first Muslims? I myself was present at the moment of someone's death in our own time. I was with my grandmother when she was dying. It was at the time of the Dawn Prayer. She was in pain and gasping for breath, moaning from the intensity of the pain but in spite of that, she kept repeating with great joy, 'Allah! Death is sweet!' and saying the shahaada over and over for several minutes. Then it was all over. This is where our job, those of us who are still alive, begins.



    After the soul is taken, if it is a pure soul and has relatives in the Next World who are people of the Garden, they come to meet the soul with yearning and great joy. They ask it about the condition of those who are still alive in this world.



    The angels then bear the soul from one heaven to the next until it comes into the presence of Allah, glory be to Him and may He be exalted! Then it returns and sees the washing of the body, its shrouding, and the funeral procession. It says either, "Take me forward! Take me forward!" or 'Where are you taking me?' The people there cannot hear this.



    When the corpse has been placed in the grave, the soul inserts itself between the body and the shroud so that the questioning can take place. Then the soul hears the receding footfall of the last of the people who followed the funeral and the earth is levelled over him. The earth, however, does not prevent the angels from reaching him. Even if a stone had been hollowed out for him and he had been placed into it and the opening sealed over with lead, it still would not stop the angels from reaching him. These dense substances cannot prevent the passage of souls. They do not even stop the Jinn. Allah - glory be to Him! - made stone and earth the same for the angels as air is for birds.



    The Grave expands and stretches for the soul, and as a result for the body as well. The body is in a grave of the narrowest dimensions and yet it expands, because of the soul, as far as the eye can see.



    For details and confirmation of what I have said I will quote a sound hadith of the Messenger of Allah, may Allah bless him and grant him peace. He said,



    'When the believer is about to depart from this world and go forward into the Next World, angels with faces as bright as the sun descend from the heavens and sit around him in throngs stretching as far as the eye can see. Then the Angel of Death comes and sits at his head and says, "Good soul, come out to forgiveness and pleasure from Allah!" Then his soul emerges like a drop of water flows from a water-skin and the angel takes hold of it. When he has grasped it, the other angels do not leave it in his hand even for the twinkling ofan eye. They take it and place it in a perfumed shroud and a fragrance issues from it like the sweetest scent of musk found on the face on the earth.



    'Then they bear it upwards and whenever they take it past a company of angels, they ask, "Who is this good soul?" and the angels with the soul reply, "So-and-so the son of so-and-so," using the best names by which people used to call him in this world. They bring him to the lowest heaven and ask for the gate to be opened for him. It is opened for him and angels who are near Allah from each of the heavens accompany him to the subsequent heaven until he reaches to the heaven where Allah the Great is. Allah, the Mighty and Majestic, says, 'Register the book of My slave in Illiyyun and take him back to earth. I created them from it and I return them to it and I will bring them forth from it again."



    'His soul is then returned to his body and two angels come to him. They make him sit up and say to him, "Who is your Lord?" He replies, "My Lord is Allah." They ask him, "What is your religion?" He replies, "My religion is Islam." They ask him, "Who is this man who was sent among you?" He replies, "The Messenger of Allah." They ask him, "How did you come to know these things?" He replies, "I read the Book of Allah, believed it, and declared it to be true." Then a Voice from on high declares, "My slave has spoken the truth, so spread out carpets from the Garden for him and open a gate of the Garden for him!" Then some of its fragrance and perfume comes to him, his grave is expanded for him as far as the eye can see, and a man with beautiful garments and a fragrant scent comes to him and says, "Rejoice in what delights you for this is the day which you were promised." He asks, "Who are you? Yours is a face which presages good." He replies, "I am your good actions." Then he says, "O Lord, let the Last Hour come soon so that I may rejoin my family and my property!"



    When an unbeliever is about to depart from this world and go forward into the Next World, angels with black faces descend from the heavens carrying rough hair-cloth and sit around him in throngs stretching as far as the eye can see. Then the Angel of Death comes and sits at his head and says, "Foul soul, come out to the wrath and anger of Allah.' Then his soul divides up in his body and it is dragged out like a skewer is pulled out of wet wool. Then the angel takes hold of it. When he has grasped it, the other angels do not leave it in his hand even for the twinkling of an eye. They take it and wrap it in the rough hair-cloth and a stench comes out of it like the worst stench of a corpse on the face of the earth.



    'Then they take it up and whenever they take it past a company of angels, they ask, "Who is this foul soul?" and the angels with the soul reply, "So-and-so the son of so-and-so," using the worst names by which people used to call him in this world. They bring him to the lowest heaven and ask for the gate to be opened for him. It does not get opened.'



    The Messenger of Allah, may Allah bless him and grant him peace, then recited, 'The gates of heaven will not be opened to them nor will they enter the Garden until the camel passes through the eye of the needle.' (al-A'araaf 40)



    'Then Allah, the Mighty and Majestic, will say, "Register his book in Sijjin in the lowest earth." Then his soul is flung down.'



    The Prophet then recited, 'Whoever associates anything with Allah, it is as though he has fallen from heaven and the birds snatch him away or the wind sweeps him headlong into a place far away.' (al-Hajj 31)



    'Then his soul is returned to his body and two angels come and say to him, "Who is your Lord?" He replies, "Alas, alas, I do not know!" Then a voice calls from on high, "My slave has lied, so spread out carpets from the Fire for him and open a gate of the Fire for him!" Then a hot blast from it comes to him, his grave is made so narrow for him that his ribs are pressed together, and a man with a hideous face and clothing and a foul odour comes to him and says, "Grieve on account of what has brought you disgrace for this is the day which you were promised:" He asks, "Who are you? Yours is a face which presages evil." He replies, "I am your bad actions." Then he says, "0 Lord, do not let the Last Hour come!"



    Allah the Exalted says in His Mighty Book regarding the words used by the two angels who question the dead person in the grave, 'Allah confirms those who believe with the firm word, in the life of this world and in the Next World. Allah leads astray the wrongdoers, and Allah does whatever He will.' (Ibrahim 27)



    No one dies without the permission of Allah.

    The term of every life is fixed. He that desires the

    reward in this world shall be given it here, and he that desires

    the reward in the hereafter shall be given it there.

    Soon We will reward the thankful.

    3.145
    Last edited by MinAhlilHadeeth; 04-24-2006 at 11:37 AM.

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    Troubles of Life

    saalamAlaikum

    This is an e-mail sent to me by a very good brother. This e-mail enlightened me regarding how many times an individual is perplexed with life and its demands. How many times are people worried and depressed?

    There are so many times I have seen religious people who are so at peace and content with the way their life is going. Why such disparity?


    Ibn al-Qayyim has given a fitting answer.

    Ibn al-Qayyim (may Allaah have mercy on him) said:

    “When a person spends his entire day with no other concern but Allaah alone, Allaah, may He be glorified, will take care of all his needs and take care of all that is worrying him; He will empty his heart so that it will be filled only with love for Him, free his tongue so that it will speak only in remembrance of Him (dhikr) and cause all his faculties to work only in obedience to Him.


    But if a person spends his entire day with no other concern but this world, Allaah will make him bear its distress, anxiety and pain; He will leave him to sort himself out, and cause his heart to be distracted from the love of Allaah towards the love of some created being, cause his tongue to speak only in remembering people instead of remembering Allaah, and cause him to use his talents and energy in obeying and serving them.

    So he will strive hard, labouring like some work-animal, to serve something other than Allaah… Everyone who turns away from being a true slave of Allaah and obeying Him and loving Him will be burdened with servitude, love and obedience to some created being. Allaah says (interpretation of the meaning): ‘And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (Allaah), We appoint for him a shaytaan (devil) to be a qareen (intimate companion) to him.’ [al-Zukhruf 43:36].” [Al-Fawaa’id, p. 159]


    It was narrated that Anas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said:

    “Whoever is mainly concerned about the Hereafter, Allaah will make him feel independent of others and will make him focused and content, and his worldly affairs will fall into place. But whoever is mainly concerned with this world, Allaah will make him feel in constant need of others and will make him distracted and unfocused, and he will get nothing of this world except what is decreed for him.”

    (Narrated by al-Tirmidhi, 2389; classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 6510).
    Last edited by - Qatada -; 12-30-2006 at 03:36 PM.

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    -From the works of Imam Ibn al Qayyim-

    Remembering the Hereafter – a Cure for Weak Iman


    When one’s mind is clear, he will be able to see clearly, thus giving such a person a light in his heart that will allow him to almost witness the Warning and the Promise, Paradise and Hell, and what Allah has prepared in this (Paradise) For His Awliyaa` (loyal friends) and in that (Hell) for His enemies. He will then witness people rushing out of their graves following the call of the Truth (Resurrection). The angels in the heavens will the descend and will surround them (creation). Allah will then come to judge (between creation) and His Kursi (literally a footstool or chair) will be raised. The earth will shine with the Light of its Lord (Allah, when He comes to judge between His creation), the Book (of Records) will be opened and the Prophets and the witnesses will be brought forward. The Mizan (Scale) will then be established, the books of (individual) records will fly around and the foes will converge, each holding to its foe. Al-Houdh (the pool that runs outside the gates of Paradise from a river inside it) will then appear and its cups will appear close by. Thirst will intensify, but those who are allowed to drink are few. Al-Jisr (the bridge over Hell that everyone must pass over into Paradise) will then be laid (over Hell) so that (mankind and the Jinn) can pass over it (as for the disbelievers and those whose sins outweigh their good deeds, they will fall into Hell, where only the disbelievers will reside for eternity). People will then be gathered in its direction. The Fire (Hell) will appear, each part harshly consuming the other parts beneath it. Those who fall into it are far more than those who are saved from it. Then, an eye will be opened in his (the man who is thinking about these scenes) heart with which he will be able to see clearly. His heart will then witness some scenes of the Last Life, along with imagining the various stages of the Last Life which will last for eternity, as compared to this Dunya (the life of this world) and its briefness.
    [Madaarij us-Saalikeen-Quoted in "The Weakening of Faith – Its Symptoms, Causes and Cure" of Shaykh M. S. al-Monajjid]
    Last edited by hidaayah; 12-24-2006 at 03:04 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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    hidaayah's Avatar
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    Re: -From the works of Imam Ibn al Qayyim-

    "Allaah will give shade to seven, on the Day when there will be no shade but His. (These seven persons are):


    1. a just ruler,
    2. a youth who has been brought up in the worship of Allaah (i.e. worships Allaah subhanahu wa ta`alaa sincerely from his childhood),
    3. a man whose heart is attached to the mosques (i.e. he offers the five compulsory Salaat (prayers) in the mosques),
    4. two persons who love each other only for Allaah’s sake and they meet and part in Allaah’s Cause only,
    5. a man who refuses the call of a charming woman of noble birth for illegal intercourse with her and says: I am afraid of Allaah,
    6. a man who gives charitable gifts so Secretly that his left hand does not know what his right hand has given (i.e. nobody knows how much he has given in charity), and
    7. a person who remembers Allaah in seclusion and his eyes become flooded with tears."
      [Reported by Al-Bukhaaree and Muslim. The text is that of Al-Bukhaaree: Saheeh Al-Bukhaaree, V.1, Hadeeth #629.]
    If you contemplate about the seven whom Allaah will shade in the shade of His `Arsh wherein there is no shade but His, you will find that they deserved that shade because of their opposition to Al-Hawaa. Indeed the Imaam having authority and power will not be able to establish justice except by opposing his Hawaa. And with respect to the youth who prefers the sincere worship of Allaah over the urge of his youthfulness, had it not been for the opposition of his Hawaa, he would not be able to accomplish this state of worship. As to the person whose heart is attached to the mosques, the thing that drove him to this condition is the opposition of Al-Hawaa which invites him tot he places of lusts.
    Concerning the person who gives charitable gifts secretly so that his left hand does not know what his right hand has given, had it not been for his subduing of his Hawaa, he would not have been able to attain this state. And the person who was invited by a charming woman of noble birth, feared Allaah and opposed his Hawaa. As to the one who remembers Allaah in seclusion and his eyes become flooded with tears for fearing Him, the thing that made him reach this state is the opposing of his Hawaa. Consequently, they were saved from being affected by the intense heat of the Al-Mawqif on the Day of Resurrection and the sweating therein. The people (adhering to) Al-Hawaa will experience the utmost degree of intense heat and sweating while they are waiting to enter the "Prison of Al-Hawaa". Allaah subhanahu wa ta`aala is the One to be petitioned to grant us protection from the Ahwaa’ (Sing. Hawaa) of ourselves which are inclined to evil, and that He makes our Hawaa in accordance with what He loves and is acceptable to Him. He has power over all things, and He is most worthy of answering our petition.

    [The Dispraise of Hawaa.Translation: Dr.Salih as Salih]
    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...


  11. #9
    hidaayah's Avatar
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    Re: -From the works of Imam Ibn al Qayyim-

    In the battle between reason/religion and whims/desires, we have the following weapons at our disposal:
    1. We should remember the glory and greatness of Allah, and feel that He is too great to be sinned against as He is all-seeing and all-hearing. Whoever thinks of the greatness of Allah will never be at ease in committing wrong actions.
    2. If we claim to love Allah, then we should not disobey Him, because of that love. A person should be obedient to the One he claims to love. Those who refrain from committing wrong action out of their love for Allah are of the highest status in His sight, as are those who worship Him out of love for Him. There is a great difference between the one who obeys Allah and abstains from wrong action Out of love, and the one who does so out of fear of punishment.
    3. We should think of the blessings and favours of Allah, as a decent and noble person would never act against the one who has been treating him kindly- Only base and ignoble people do such a thing. If we think of the blessings and favours of Allah, we will realize that we should not respond by going against His commands and committing wrong action.
    4. We should think of the wrath and punishment of Allah, as He will be angry with the person who persists in committing wrong action. Nothing can stand in the way of the consequences of His anger, least of all this weak slave of His.
    5. We should think of what the person who commits wrong action has to lose, in this world and the next. It should be sufficient to think of the loss of iman (faith), of which the smallest amount is worth much more than everything in this world. How can anyone be willing to lose his iman in return for some brief
    Moment of pleasure the consequences of which might last forever? In a sahih hadith, the Prophet (SAAS) said: "No adulterer is a believer at the time when he is committing adultery." Commenting on this hadith, one of the Sahabah said: "His iman wil be dragged out of him until it goes over his head like a cloud. If he repents, then his iman will return to him."

    6. We should relish the idea of defeating the Shaytan and being victorious over him, because overcoming him, and our whims and desires, is a thing of joy and carries a great reward. It is like taking medicine and being rewarded with restoration to good health.
    7. We should bear in mind the reward and compensation which Allah has promised to those who control their whims and desires, and abstain from that which is haram.
    8. We should think of the special companionship of Allah, as He has told us: "Allah is with those who patiently persevere." (al-Baqarah 2: 153) "For Allah is with those who restrain themselves and those who do good" (an-Nahl 16: 128) "For verily Allah is with those who do right." (al-Ankabut 29: 69)
    9. We should be ever mindful of death, which could come upon us at any time, suddenly and without warning
    10. We should stop thinking of falsehood and bad ideas. Even if bad thoughts cross our minds, we should not let them stay, otherwise they may become hopes and wishes which we may act upon, and harm ourselves and others in the process.
    11. We should gradually strengthen our religious motive in fighting whims and desires. Once we have tasted the joy of defeating those whims and desires, then our determination and willpower will grow stronger.
    12. We should direct our thoughts towards contemplation of the signs of Allah which He has encouraged us to think about, whether they are in the Quran or in the universe around us. If such thoughts are constantly in our hearts and minds, this will help us to shun the whispering of the Shaytan. There is no greater loser than the one who, instead of thinking of Allah, His Book, His Prophet and his Sahabah, dwells on Shaytan and the ideas of Shaytan.
    13. We should remember how short is our stay on this earth. No-one would want to feel that all he has achieved in this life is the worst kind of deeds, except a person who has no spiritual ambition, whose heart is dead and who is careless. Such a person will ultimately regret his deeds when he realizes that, far from benefiting him, they will lead to punishment. Even the person who has many good deeds to his credit will feel that sense of regret when he realizes that he could have done even more.
    14. We should know that Allah has created us to live an eternal life with no death, a life of pride and ease with no humiliation, a life of security with no fear, a life of richness with no poverty, a life of joy with no pain, a life of perfection with no flaws. Allah is testing us in this world with a life that will end in death, a life of pride that is accompanied by humiliation and degradation, a life that is tainted by fear, where joy and ease are mixed with sorrow and pain. So many people are mistakenly seeking an easy life of power and pleasure in this world, but most of them never manage to achieve it, and those who do, enjoy it only for a brief time before it vanishes. The Prophets called people to an eternal life of plenty, and whoever answers their call will have the best life in this world, better than the life of kings and their followers, for zuhd in this life is true richness. This is something which the Shaytan greatly envies the believers.
    Merely knowing the facts that we have outlined above is not enough. We have to strive and do our utmost to achieve our aim and attain perfection. The best way to do so is to put a stop to the habits that are controlling our lives, as these are the main obstacles which prevent us from succeeding. We should avoid places of fitnah and temptation, as the Prophet (SAAS) told us,
    "Whoever hears of the Dajjal should keep away from him." The best way to protect ourselves from wrong is to keep away from anything that could lead to it. One of the favourite tricks of the Shaytan, which deceives everyone except those who are clever enough to see it, is to show a person some goodness in a wrong thing, and call him to go towards what is good; when the person gets close to it, he falls into the trap.
    [An abridged translation of "`Uddat as-sabirin wa dhakirat as shakirin]

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  13. #10
    - Qatada -'s Avatar
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    Re: -From the works of Imam Ibn al Qayyim-




    Jazak Allaah khayr.. please keep posting if there are more.

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    Re: -Patience of the noble and innoble-

    Every person has to exercise patience in order to face difficulties, whether he does so willingly or unwillingly. The noble person exercises patience willingly, because he realizes the benefits of patience, and he knows that he will be rewarded for his patience and will be criticized if he panics. He is aware that if he does not have patience, panicking and impatience will not help him to regain missed opportunities, and will not take away things he dislikes. Whatever is decreed and is qada' wa qadr cannot be prevented from happening, and whatever is decreed not to happen cannot be made to happen. So an attitude of impatience and panic actually causes harm.

    A wise man said: "A man with wisdom as soon as adversity appears does that which a foolish man does after a month (i.e. he resorts to patience)".

    The ignoble man exercises patience only when he realizes he has no choice. After wasting a lot of time and energy and panicking and struggling, he realizes that his impatience will not help him. Then he exercises patience in the same way that a person who has been tied up to be whipped exercises patience.

    The noble person practices patience in obeying Allah, whilst the ignoble person exercises patience in obeying the Shaytan. So ignoble person have the greatest patience in following their own whims and desires, and have the least patience in obeying their Lord. They have the greatest patience in spending in the way of Shaytan and no patience when it comes to spending even a few pennies in the way of Allah. They will endure many difficulties in order to follow their own whims and desires, but cannot bear even the least difficulties in order to please their Lord. They will endure slander for the sake of committing wrong action, but cannot exercise patience in putting up with slander for the sake of Allah. Such people will avoid enjoining the good and forbidding the evil for fear of what people will say about them for doing so, but they will expose their honour to slander and bear it most patiently for the sake of following their own whims and desires. Similarly, they are not prepared to practise patience in devoting themselves to Allah, but when it comes to devoting themselves to Shaytan and their own whims and desires, they will exercise remarkable patience. Such people will never be noble in the sight of Allah, and on the Day of Resurrection they will not be raised with the people of nobility and decency.
    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...


  15. #12
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    Re: -From the works of Imam Ibn al Qayyim-

    Ibn al-Qaiyim mentioned ten causes that result in Allah's love for His slave and the slave's love for his Lord. [These ten are:]

    First, reciting the Qur'an while pondering over its meanings and what is meant by it.

    Second, getting closer to Allah by performing voluntary deeds after completing obligatory deeds. This is as is stated in a Hadith Qudsi: "My slave continues getting closer to Me by performing voluntary deeds until I love him." [al-Bukhari]

    Third, continual remembrance of Allah under all circumstances, with one's tongue, heart and actions. The extent of one's love of Allah is determined by this.

    Fourth, giving precedence to what He loves over what you love when you are overtaken by your desires.

    Fifth, the heart being avid of Allah's Names, and Attributes and the heart roaming in that garden of knowledge.

    Sixth, observing Allah's kindness, goodness and bounties, both hidden and open.

    Seventh, and this is the most wonderful, the heart being soft, subdued and meek before Allah.

    Eighth, being alone with Allah during the time when the Lord descends during the last portion of the night while reading His Book and ending that by asking for forgiveness and repenting.

    Ninth, sitting with the beloved and sincere, benefitting from the most fruitful of their speech. And not to speak unless speaking is more beneficial and you know that it will improve your state and be beneficial to others.

    Tenth, remaining away from every cause that comes between the heart and Allah.

    These ten causes take the lovers to the station of true love and bring them to their Beloved.


    {Madarij as Salikeen}
    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...


  16. #13
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    Re: -From the works of Imam Ibn al Qayyim-

    The love of the Beloved
    must be unconditionally returned.

    If you claim love
    yet oppose the Beloved,
    then your love is but a pretence.
    You love the enemies of your Beloved
    and still seek love in return.

    You fight the beloved of your Beloved.
    Is this Love or the following of shaytaan?

    True devotion is nothing
    but total submission
    of body and soul
    to One Love.

    We have seen humans claim to submit,

    yet their loyalties are many.

    They put their trust here, and their hope there,

    and their love is without consequence.


    [A poem excerpted from An-Nooniyyah]
    Last edited by hidaayah; 12-24-2006 at 02:58 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...


  17. #14
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    Re: -From the works of Imam Ibn al Qayyim-



    Bârak Allâhu fîki ukhti..

    I read this today.. & sorry it's not about âkhirah, but I hope it's okay that I post it anyways

    Ibn Qayyim al-Jawziyyah said:

    Then think about the wisdom of Allaah in causing children to cry a lot, and the benefits that that brings to them. The doctors and naturalists have attested to the benefits of that and the wisdom behind it. They said: There is moisture in children’s brains which, if it were to remain in their brains, would cause a great deal of harm. So crying draws that moisture out and drains it from their brains, which makes them stronger and healthier.

    Moreover, crying and yelling widens the breathing passages and veins, and strengthens them, and it strengthens the nerves.

    How greatly do children benefit from the crying and yelling that we hear from them. If this is the wisdom with regard to crying that is caused by pain and the wisdom behind this never crossed your mind, the same applies to the suffering of children and its causes and good consequences. There is a great deal of wisdom that may be hidden from most of the people and they are greatly confused about it.

    Miftaah Daar al-Sa’aadah, 2/228.
    From the works of Imam ibn al-Qayyim

    أم ذي عينين كبيرين

    صفية و عمر

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    Satanic Tactics Beware!!!

    Six Attacks by Shaytaan - Ten Defenses
    Shaykhul Islaam ibnul Qayim


    The evil of Shaytaan is limited to six categories, he continues [to assault] mankind until he succeeds in one or more of them.

    1. The evil of polytheism and disbelief.
    2. Then innovations.
    3. Next are the major sins.
    4. Then the minor sins.
    5. Subsequently, busying people with practicing Mubahaat [1] instead of practicing good deeds [that one is rewarded for].
    6. Next is busying them with practicing deeds which are good instead of deeds which are better.


    The reasons that safeguard a servant from the Shaytaan are ten.

    1. Seeking refuge with Allaah from him.
    2. Reading al Mu'awathatain [Surat an Nas and Surat al Falaq].
    3. Reading Ayatul Kursi.
    4. Reading Surat al Baqarah.
    5. Reading the ending of Surat al Baqarah [last two verses].
    6. The believer reading from the beginning of {Haa Meem.} until {to Him is the final return.} [Ghafir: 1-3].
    7. Saying what translated means: 'There is no deity worthy of worship but Allah, alone having no partners, to him belongs the dominion, to him belongs all praise, and He has the ability to do all things.' One hundred times.
    8. Practicing the remembrance of Allaah a lot.
    9. Performing ablution along with prayers.
    10. Refraining from supernumerary (extra) looking around, talking, eating and mixing with people.


    .................................................. .................................................. ....

    Foot Notes:

    [1] Actions that one is neither ordered to or prohibited from performing specifically, such as eating or sleeping.
    Last edited by Umm Yoosuf; 12-24-2006 at 09:15 PM.

  20. #16
    Nσσя'υℓ Jαииαн's Avatar
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    Re: Satanic Tactics Beware!!!

    JazakAllah Khair for that sis
    What does Mubahaat mean? Sorry i dont know.
    From the works of Imam ibn al-Qayyim

    *Without Allah, without Islam, life would be meaningless. If I've ever learned patience, it's because of this. Alhamdulillah...*

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    Re: Satanic Tactics Beware!!!

    Waiyyaki

    Its in the foot note bit

    [1] Actions that one is neither ordered to or prohibited from performing specifically, such as eating or sleeping.

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    Re: Satanic Tactics Beware!!!

    Quote Originally Posted by Tayyaba View Post
    JazakAllah Khair for that sis
    What does Mubahaat mean? Sorry i dont know.
    See the footnote included.

    Jazakumullah Khair sis Al-Mu'minah.

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    Re: Satanic Tactics Beware!!!

    Oh, oops lol.
    i guess i missed that
    ignore me plz! lol
    From the works of Imam ibn al-Qayyim

    *Without Allah, without Islam, life would be meaningless. If I've ever learned patience, it's because of this. Alhamdulillah...*

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



    The Desire For The Hereafter

    Adopted from Imam Ibn ul-Qayyim’s "Al-Fawa’id" by Abu Aasiya


    The desire for the Hereafter is not complete without renouncing this world, and renouncement from this world is not achieved except after:


    a) Looking at this world, and how quickly it passes away and reaches its end, its deficiencies, decline, vileness; the distress of competing for it, and the way it spoils and causes misery. Also, its ephemerality and discontinuation comes with misery and regrets. The one who seeks this world benefits only by having sadness before acquiring it, worries when he is enjoying it, and grief after its passing away.


    b) Knowing with surety that the Hereafter is going to come and its arrival is certain. The eternality, endlessness, and nobility of the good and pleasing things in it, and the difference between what is there and what is here. It is as He said:


    “Although the life to come is better and more enduring.” (88: 17)


    For over there are complete, unending pleasures, and over here are insufficient, ephemeral, and vanishing fancies.

    After completely understands these two aspects the intellect is required to make its preference and renounce what it should renounce.

    So anyone who is naturally disposed to leave the enjoyment of this world and the present pleasures for the pleasures that are hidden and yet to come in the Hereafter will not do so unless the excellence of the next life over this one is clear to him, and has a strong desire to achieve the superior instead of the inferior.

    When he prefers the transient and the inadequate it is either because he does not understand what is better for him or because he does not have the desire to obtain the best.


    Either one of them shows weakness of Eemaan, intellect, and insight. This is because the one who desires this world and prefers it is either because he believes that what is there is nobler, better, and more enduring, or he does not.



    If he does not believe this, he would loose his Eemaan right away. On the other hand, if he believes this but does not prefer it, then he has weak intellect and will power. So, preferring this life over the next one could either be from corrupted Eemaan or imperfect intellect.


    This is the reason why the Prophet (peace be upon him) and his Companions put this world behind their backs, turned their hearts away from it, and abandoned it. They did not befriend it, instead they renounced it. They did not incline towards it. They considered it to be a prison, not Paradise! They renounced it as it ought to have been renounced. Had they wished, they could have had anything they liked and reached anything they desired because the key of its treasures were presented to them, but they refused to accept them.



    They did not exchange their share of the Hereafter with her. They knew that it was a corridor and a passage way, not a residence of permanence and stability. They understood fully well that it is a transit station, not a pleasure house. They took it for tis real worth - a summer cloud that shall disperse soon.



    The Prophet (peace be upon him) is reported to have said in authentic narrations:

    “What am I in this world except for like a person who is traveling and stopped under the shade of the tree to rest for a few moments and then continues with his traveling.”

    “What is this world compared to the Hereafter except like when one of you puts his finger in the sea, so he sees what he takes out (of the sea with his wet finger).”




    Our Lord, the Creator of this world, draws a parable from our own lifes to illustrate the real value of this world:


    “The parable of the life of this world is but that of rain which We send down from the sky, and which is absorbed by the plants of the earth whereof men and animals draw nourishment, until - when the earth is clad with its adornments and is beautified, and they who dwell on it believe that they have all the powers of disposal over it - there comes down upon it Our judgment, by night or by day, and We cause it to become (like) a field mown down, as if it had not flourished yesterday.

    And (know that) Allah invites (man) unto the abode of peace, and guides whom He wills onto a Straight Way.”

    (10: 24, 25)


    So Allah, our Lord, informs us about the ignobility of this life and ascetism from it, and tells us about the home of peace and invites us to it.


    In another passage Allah says:


    “And propound unto them the parable of the life of this world: (it is) like the water which We send down from the skies, and which is absorbed by the plants of the earth: but (in time) they turn into dry stubble which the winds blow freely about.

    And it is Allah (alone) who determines all things.

    Wealth and children are an adornment of this world’s life: but good deeds, the fruit whereof endures forever, are of far greater merit in your Sustainer's sight, and a far better source of hope.” (18: 45, 46)


    “ and they rejoice in the life of the world, whereas the life of this world as compared with the Hereafter is but a brief passing enjoyment.” (14: 26)



    He has threatened with the greatest threat the one who is pleased with the life of this world, is satisfied with it, is ignorant of His aayat, and is not hopeful of meeting Him:


    “Verily, those who hope not for their meeting with us, but are pleased and satisfied with the life of the present world, and those who are heedless of Our aayat, those, their abode will be the Fire, because of what they used to earn.” (10:7, 8)


    “O you who believe, what is the mater with you, and when you are asked to march forth in the Cause of Allah you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter.” (9: 38)



    Meaning that the obedience of Allah and seeking the Hereafter becomes a burden on the one who desires this life and is pleased with it.


    It is enough to renounce this life by the saying of Allah (in translation):


    “Tell Me, if We do let them enjoy for years, and afterwards come to them that (punishment) which they had been promised! All that which they used to enjoy shall not avail them.” (26: 207)


    “ And on the day when He shall gather them together, (it will be) as if they had not stayed but an hour of a day. They shall recognize each other.” (10: 45)


    “On the Day when they shall see that (torment) with which they are promised (it will be) as if they had not stayed more than an hour in a single day. But shall any be destroyed except people who are disobedient.” (46: 35)


    “The day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning.” (80: 46)


    “And on the day that the Hour is established, the disbelievers will swear that they stayed not but an hour.” (30: 55)


    “He will say: ‘What number of years did you stay on earth?’

    They will say: ‘We stayed a day or part of a day. Ask of those who keep account.”

    He (Allah) will say: “You stayed not but a little,- if you had only known!’” (23: 112-114)


    “The day when the Trumpet will be blown: that Day the disbelievers will be blue eyed with dark faces. In whispers will they speak to each other (saying): ‘You stayed no longer than ten (days).’” (23: 20)

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