Allaah is the Light of the heavens and the earth...

Bismillahir Rahmanir Rahim

In the name of Allah, the Most Beneficent, the Most Merciful

Tafsir of Chapter 024 Verse 35: The Verse of Light

IBN QAYYIM AL-JAWZIYYAH

God strikes a parable about His light within the heart of His servant, which only the learned understand:

"God is the light of the heavens and the earth. The similitude of His light is a niche in which there is a lamp. The lamp is in a Glass, the Glass, like a glistening star, kindled from a blessed olive tree, neither of the east nor of the west, whose oil well nigh glows though no fire has touched it: light upon light. God guides to His light whom He wills, and God strikes parables for human beings, and God knows all things."

Al-Qur'an 24:35

Ubayy ibn Ka'ab said, "The similitude of His light [takes place in] the Muslim's heart." [Ibn Kathir, 3:464] This light, which He has placed in the heart, comes from gnosis, love, faith and the remembrance of God. It is the light that He has sent down to His servants, by which He gives them life, and by which they walk among people. Its origin is in their hearts, but then He strengthens and increases it until it appears upon their faces, limbs, bodies, even their clothes and dwellings. People of this nature perceive it, while others deny it. On the Day of Judgement, however, it will come forth by their faith, and hasten before them in the darkness of the Bridge, that they might cross it. They will proceed in proportion to either its strength or its weakness in their hearts during their life in the world.

Light upon light

For one person, it will be like the sun, for another like the moon, the stars or a lamp. For yet another, this light will be only at the tips of his toes; it will shine, then go out [then shine, then go out]. For just as his light had been in this world, so he shall be given when crossing the Bridge. In fact, it is the selfsame light that had appeared to him before. However, just as the hypocrite has no real light in this world, or has only an outward light but none within, so shall he be given [on that Day] an outward light which will vanish in the darkness and be lost.

It is about this light-its abode, its bearer and its fuel-that God has coined the parable of the niche, which is like the breast. In this niche lies a globe made of purest glass, like a glistening planet in whiteness and purity-a similitude for the heart, likened to glass inasmuch as it possesses the qualities of the believer's heart: clarity, fineness and firmness. By its clarity [the believer] sees truth and direction; by its fineness he acquires kindness and mercy; by its firmness he combats God's enemies, and stands firm in his resistance to them and upholds the truth.

None of these qualities negate another or oppose it. They strengthen and complement each other.

"[The faithful are] strict against the unbelievers, merciful to each other."

Al-Qur'an 48:29

"By the mercy of God, you were gentle to them. For had you been harsh, or hard of heart, they would have fled from your presence."

Al-Qur'an 3:159 - the expression translated as 'hard of heart' (ghaliz al-qalb) literally means 'thick-hearted'

"O Prophet, strive against the non-believers and the hypocrites and be firm against them."

Al-Qur'an 9:73 

According to a saying that has been passed down, "Hearts are God's vessels on earth, and most beloved unto Him are the finest, firmest and clearest of them." [Al-Hakim, At-Tirmidhi ... It also appears in Ahmad ibn Hanbal's Kitab az-Zuhd, 1414/1993, and Isfahani (Hilya, 6:97), with the wording "God, blessed be He, has vessels on earth ... "]

In contrast to this heart, there are two other reprehensible types. One is the heart that is hard like stone, devoid of compassion, generosity or social good; devoid, too, of the clarity by which God may be seen-a heart dominated by ignorance, with neither knowledge of the truth, nor compassion for fellow creatures.

The other is the heart that is as weak as water. It is devoid of strength and firmness, accepts any idea, but lacks the strength to stand by what it accepts. It is devoid of the power to affect anyone, but is itself affected by everything it mingles with-be it strong or weak, wholesome or tainted.

In the glass there is a lamp which bears the light. The fuel for this light is oil pressed from an olive tree, [which grows] in a place so medial that the sun reaches it at both the beginning and the end of the day, making its oil the purest and least opaque-so clear it almost glows by itself, without fire.

Such is the fuel for this lamp's light, and such is the fuel of the lamp in the believer's heart which comes from the tree of revelation, the greatest in blessing and the farthest removed from extremes. Indeed, it is the most central of all things, the most balanced, the most excellent. It reaches neither the extreme of the Christians nor that of the Jews, but rather seeks a middle way in all things. Such is the fuel for the Lamp of Faith which burns in the believer's heart.

Because this oil is so limpid that it almost glows by itself, when it is mingled with fire its glow becomes even more intense, its substance is strengthened and there is "light upon light". Similarly, the heart of the believer is so illumined that he could almost know God solely by way of his own God-given nature [fitra] and his own intelligence, though he had no fuel. Then the fuel of revelation reaches him, gives glad tidings to his heart and mixes with his own radiance. The light of revelation is added to the light of his own God-given nature, and the two combine to become "light upon light".

He had almost been able to speak of God without ever hearing anything about Him. When he hears utterances which his own nature has already perceived, it becomes "light upon light". Such is the case of the believer who first experiences the truth in a general way through his God-given nature, and then hears the words brought by [the Prophet] which explain the details. His faith is thus founded on the testimony of revelation and the testimony of his God-given nature.

Let a person of insight reflect on this great verse and on how it can be applied according to this noble meaning. God mentions His light in the heavens and on earth, and His light in the hearts of His believing servants. There is intelligible light, perceived by insight, illuminating inner visions and hearts [an-nur al-ma'qul al-mashhud bi'l-basa'ir wa'l-qulub]. And there is the physical light [an-nur al-mahsus], perceived by the faculty of sight, illuminating the upper and the lower regions of the world: two sublime lights, one more sublime than the other. When physical light is absent from some place, no human being or animal can live there. Animal life is engendered only where there is light. It cannot thrive in dark places where no light shines. And so, a people for whom the light of revelation and faith has gone out, and a heart in which this light has gone out, must be dead, no more alive than the most lifeless place on earth.

In His words, God connects life with light: "Or is one who was dead, and whom We gave life and made for him a light by which to walk among people, like one who is in a darkness from which he cannot emerge?" [Al-Qur'an 6:122] Or His words, "Thus have We inspired you with a spirit from Our command; you had known neither the Book nor faith, but We made it a light by which We guide those of Our servants whom We Will." [Al-Qur'an 42:52]

About this second verse, it has been said that the pronoun "it" refers to command, or to faith, but the correct reading is that it refers to spirit. Thus, "We made that spirit with which We inspired you a light." In other words, we say spirit when life is brought forth, and light when radiance and illumination are brought together. But the two are inseparable. If life exists through the Spirit, so does light; and where there is light, there is also light. So the heart of one who does not accept this Spirit is dead and benighted, as dead as one whose soul has separated from his body.

From The Invocation of God - Al-Wabil al-Sayyib min al-Kalim al-Tayyib, © 2000, Michael Abdurrahman Fitzgerald & Moulay Youssef Slitine (Translators), Islamic Texts Society, UK

Source: SunnahOnline

  Has not the time yet come for those who believe that 

their hearts should be humble for the remembrance of Allah 

and what has come down of the truth? 

[Surah Al Hadid 57:16]

Sit for a short while before you sleep and do this …

Bismillahir Rahmanir Rahim

In the name of Allah, the Most Beneficent, the Most Merciful

Ibn al-Qayyim said, ‘Avoid those things that necessitate the punishment of the grave. 

And from the most beneficial of them is that when a man wants to sleep, he sits for an hour, for the Sake of Allaah, calling himself to account over the things that he has lost and gained during that day of his. Then, between him and his Lord, he renews his sincere repentance over those things that he lost, and sleeps on that repentance, firmly resolving not to return to the sin when he wakes up–and he does this every night.

So if he dies on that night of his, he would have died upon repentance and if he wakes up, he will wake up going towards action, pleased with the postponement of his appointed time so that he can turn to his Lord and set right what he missed out on.

And there is nothing more beneficial for the servant than this sleep, especially when he follows that [i.e., his resolve to renew his repentance] up with the remembrance of Allaah, performing those sunnahs which have been reported from the Prophet of Allaah when going to bed, [doing so] until sleep overtakes him.

So whoever Allaah wishes good for, He will grant him the success to do that. And there is neither movement, nor power except through Allaah.”

Ar-Rooh, p. 79

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  Has not the time yet come for those who believe that 

their hearts should be humble for the remembrance of Allah 

and what has come down of the truth? 

[Surah Al Hadid 57:16]

The Heaven of this World,

Bismillahir Rahmanir Rahim

In the name of Allah, the Most Beneficent, the Most Merciful

The Heaven of this World

I heard the Shaykh of Islam, Ibn Taymiyyah - may Allah sanctify his soul - say, "Truly, there is a Heaven in this world, [and] whoever does not enter it, will not enter the Heaven of the next world." And once he said to me, "What can my enemies do to me? I have in my breast both my Heaven and my garden. If I travel they are with me, and they never leave me. Imprisonment for me is a religious retreat (khalwa). To be slain for me is martyrdom (shahadah) and to be exiled from my land is a spiritual journey (siyaha)."

During his imprisonment in the fortress, he would say, "I could not be more grateful for this blessing were I to have this entire fortress in gold"; or, "I could never repay them for the good that has come to me in [this prison]." [Ibn al-Qayyim accompanied Ibn Taymiyyah to prison (cf. Introduction).] And in prostration he would say, whilst in a state of imprisonment "O Allah, help me in my gratitude to You, remembrance of You and the most comely worship of You" as much as Allah willed. [A prayer recommended by the Prophet to Mu'adh. Nisa'i, Sahw, 1286; Abu Dawud, Salat, 1301]

Once he said to me, "The real prisoner is someone whose heart is imprisoned from his Lord; the true captive is someone captured by his passions." And when he entered the fortress and was inside its walls, he gazed upon them and recited the verse, "And a wall between them is struck which has a gate. On the inside there is a mercy, on the outside punishment." [Al-Qur'an 57:13]

Allah knows, I have never seen anyone who had a better life than his. Despite the difficulties and all that expunges comfort and luxury, nay, things completely opposite to them; despite intimidation and oppression, Ibn Taymiyyah had a purer life than anyone could. He was the most generous, the strongest of heart and the most joyful of soul, with "the radiance of bliss" on his face. ["Nadratun al-na'im".Al-Qur'an 83:24]

When we were seized with fear and our thoughts [about Allah's decree] turned negative, and the earth grew narrow for us, we would go to him. No sooner did we look at him and hear his words than all these [feelings] would leave us, to be replaced by relief, strength, certainty and tranquillity. So glory be to the One who lets His servants witness His Heaven well before they meet Him, who opens its doors to them in this world of deeds and who gives them something of its refreshment, its breeze and its perfume - that they might seek it and hasten towards it with all their strength.

A gnostic once said, "If kings and the sons of kings knew what we had, they would try to take it from us by the sword!" Another said: "How pitiful, the worldly people! They leave this life without ever having tasted the sweetest thing in it." When asked what that was, he replied, "The love of Allah, the knowledge of Allah and the remembrance of Allah," or words to that effect. [Possibly referring to the saying by 'Abdullah ibn al-Mubarak: "Worldly people leave the world before having feasted on the sweetest thing in it." They asked him what that was and he answered, "The knowledge of Almighty Allah." Isfahani, Hilya, 8:167] Another said: "There are times when the heart dances in joy." And another said, "There are times when I say, If the people of Heaven have anything like this, how truly sweet their lives!"

To love Allah, to know Him intimately, to remember Him constantly, to find peace and rest in Him, to make Him alone the [ultimate] object of love, fear, hope and trust; to base one's act on His control of His servant's cares, aspirations and will - such is the world's Heaven, and such is a blessing with which no other blessing can compare. It is by this that the hearts of those who love Allah are gladdened and that the gnostics find life. As their hearts are gladdened by Allah, so others are gladdened by them. For whoever finds his source of gladness in Allah, gladdens all hearts; whoever does not, finds nothing in this world but restlessness.

Anyone with life in his heart will confirm this. But someone whose heart is dead will only estrange you from Allah; and so seek intimacy [with Allah] without him, when you can, for his mere presence will estrange you. If you are tested by him, show him only your outer aspect, but leave him behind in your heart. Depart from him with your soul and do not let him distract you from the one who is most important to you. Know that the greatest of all losses is the involvement with someone who weakens your relationship and standing with Allah, cutting you off from Him, wasting your time, dispersing your heart, weakening your resolve and dividing your aspirations. Therefore, if you are tested with this [kind of situation] - and it is inevitable that you will be - then bear up for the sake of Allah, and acknowledge Him as much as you are able.

Draw near to Allah by whatever of it pleases Him. Make your association [with worldly people] a profit not a loss. Be like the man travelling along, whom another invites to stop: seek to take him along with you. When he comes along, lead him but be not lead by him. And if he refuses, and you have no hope that he will journey, then [at least] do not let him detain you. Rather, hasten on, pay him no heed. Do not [even] turn in his direction, for he is a highway robber regardless.

Protect your heart and be careful of how you spend your day and your night. Let not the sun set on you before you reach camp, "lest you be carried off". Nor let the dawn find you abandoned in the camp after the caravan has moved on, and the time is nigh for you to reach them. [There are some omissions in the arabic editions here. The sense of the last sentence is not at all together clear.]

(s) Al-Wabil as-Sayyib min al-Kalim at-Tayyib
(t) Micheal Abdur-Rahman Fitzgerald and Moulay Youssef Slitine

http://sunnahonline.com/library/purification-of-the-soul/218-heaven-of-this-world-the

  Has not the time yet come for those who believe that 

their hearts should be humble for the remembrance of Allah 

and what has come down of the truth? 

[Surah Al Hadid 57:16]

...and yet between their two prayers lies a gulf as [vast] as that separating Heaven from earth

Bismillahir Rahmanir Rahim

In the name of Allah, the Most Beneficent, the Most Merciful

“Someone who turns away in prayer, either with his eyes or his heart, is like a man whom the king summons and seats before him: just when the king starts to call out his name and addresses him, the man turns from him right and left, and his heart turns away. And since his heart is not present, he understands nothing of what the king says to him. What should this man expect from the king in return? At the very least, should he not expect to leave the palace – rejected, cast out and beneath consideration?

This worshipper is in no wise equal to the one whose heart is present, turned in prayer towards God and so aware of the Grandeur of the One before whom he stands that his heart is filled with awe, his head inclines and he would be ashamed before his Lord to face anyone else, or turn away.

About these two prayers, as Hassan bin ‘Atiya said: ‘Two men may offer prayer shoulder to shoulder, and yet between their two prayers lies a gulf as [vast] as that separating Heaven from earth. This is because one of them has his heart turned towards God, while the other is forgetful and heedless.’

Extract: The Invocation of God; Ibn al-Qayyim al-Jawziyya; page 26.

http://fafirrooelaallaah.wordpress.com/2009/08/04/between-their-two-prayers-lies-a-gulf-as-vast-as-that-separating-heaven-from-earth/

  Has not the time yet come for those who believe that 

their hearts should be humble for the remembrance of Allah 

and what has come down of the truth? 

[Surah Al Hadid 57:16]

The divine decree related to the believer is always a bounty

Bismillahir Rahmanir Rahim

In the name of Allah, the Most Beneficent, the Most Merciful

The divine decree related to the believer is always a bounty, even if it is in the form of withholding (something that is desired), and it is a blessing, even if it appears to be a trial, and an affliction that has befallen him is in reality a cure, even though it appears to be a disease!

Unfortunately, due to the ignorance of the worshipper, and his transgressions, he does not consider anything to be a gift or a blessing or a cure unless he can enjoy it immediately, and it is in accordance with his nature. If he were only given a little bit of understanding, then he would have counted being withheld from as a blessing, and the sickness as a mercy, and he would relish the trouble that befalls him more than he relishes his ease, and he would enjoy poverty more than he enjoys richness, and he would be more thankful when he is blessed with little than when he is blessed with a lot.

Imam ibn al Qayyim rahimahullah :

Madarij al-Salikin 2/215-216

Jazakillahu khairan to

“So flee unto Allah…” [51:50]

  Has not the time yet come for those who believe that 

their hearts should be humble for the remembrance of Allah 

and what has come down of the truth? 

[Surah Al Hadid 57:16]

Disobedience Devastates Blessings

Bismillahir Rahmanir Rahim

In the name of Allah, the Most Beneficent, the Most Merciful

The illustrious scholar Ibn Qayyim al-Jawziyyah (751 AH) authored an incredible work, al-Da’ wa al-Dawa' (The Disease and the Cure), in which he detailed with remarkable insight the hideous consequences of sinning and disobeying Allah ta’ala. In this article a tiny segment of his discussion is presented, where he turns to the topic of blessings and how one is deprived of them as a result of acts of disobedience. The following is what he wrote:

 

"It uproots the blessings of one’s life, sustenance, knowledge, deeds and obedience. In short, it eradicates the blessings of religion and world. You will not find the least blessing in the life, religion or world of one who disobeys Allah. It is none other than the disobedience of creation that effaces blessings from the Earth. {quotes}Allah says, ‘And if the people of the towns had believed and had taqwa [piety], certainly, We would have opened for them blessings from the Heaven and the Earth’.

Allah ta’ala also says, ‘If they had adopted the right way, We would have bestowed on them water in abundance, that We might try them thereby’ [In a hadith], 'Indeed a servant is deprived of sustenance as a result of a sin he embarks upon.' In another hadith, 'The Holy Spirit [i.e., Jibra’il] released into my soul, that a soul will not die until it replenishes it’s sustenance; so fear Allah and be moderate in your supplications; what is with Allah can only be attained through obedience to Him. Indeed, Allah has decreed refreshment and joy in contentment and certainty and He has decreed anxiety and grief in doubt and discontent.' The narration mentioned by Ahmad in the chapter on ascetism [zuhd] [in his book al-Musnad] has already been cited, ‘I am Allah. If I am pleased I bestow blessings and My blessings have no limit. If I am angry I curse and my curse extends to the seventh generation.’

The expanse of sustenance and deeds is not calculated by its multitude and nor is the length of one’s age determined by the number of months and years, but the expanse of sustenance is measured by the blessing within it. It has already preceded that the age of the slave is the span of his life and that there is no life for the one who turns away from Allah and preoccupies himself with other than Him; the lives of beasts are better than his life. The life of a person is determined by the life of his heart and soul and his heart will have no life unless it knows its Maker; loves Him; worships Him alone; turns to Him in repentance; finds tranquillity in His remembrance and endearment by being near to Him. Whoever forfeits this life has lost out on all good even if he compensates it with something of the world. In fact, the world in its entirety cannot compensate for such a life. Everything the slave loses out on has a substitute but if he loses out on Allah, nothing at all can ever substitute Him. How can something that is inherently in need compensate for the One who is inherently rich; that is inherently incapable compensate for the One who is inherently able?; the dead compensate for the Ever-living who will never die?; the creation compensate for the Creator, or one who intrinsically has no existence and possessions at all compensate for One whose richness, life, perfection, generosity and mercy are essential qualities of His essence? How can one who does not own even the weight of an atom compensate for the One who possesses the dominions of the Heavens and the Earth? 

The reason that disobedience of Allah eradicates the blessing of one’s sustenance and age lies in the charge of Satan with disobedience and its perpetrators. His authority is over them and he refers back to this office, its people and associates. The blessing of anything that connects and unites with Satan becomes obliterated; the mentioning of Allah’s [ta’ala] name was prescribed at times of eating, drinking, dressing, mounting and sexual relations because of the blessing associated to the name of Allah. The mention of His name expels Satan and cause blessings to materialise; nothing can challenge the name of Allah.

 

Anything that is not for Allah will have its blessing removed as it is the Lord alone who blesses and all blessings emanate from Him. Everything that is attributed to Him is blessed: His speech is blessed; His Messenger is blessed; His believing servant who benefits creation is blessed; His sacred house is blessed and His quiver on earth - which is Sham - is a land of blessing, Allah describes it as being blessed in six verses of His Book.

So none but He alone can bless and nothing besides what is attributed to Him is blessed, i.e., attributed to His servitude, love and pleasure since the whole universe is otherwise ascribed to His lordship and is His creation. Everything He distances from Himself be it an essence, statement or deed, does not contain any blessing or good. The closer something is to Allah determines it blessings, in direct proportion to its nearness to Him.

The direct opposite of being blessed is being cursed. The land, the person or action that Allah has cursed will be the most remote from any good or blessing. Anything that is associated and linked to it or is a route to it will contain no blessing whatsoever. Allah cursed His enemy, Iblis, and made him the furthest creation from Himself; everything that emanates from his side will hold the curse of Allah in proportion to its proximity and attachment to him. It is from this perspective that disobedience has the severest effect on effacing the blessings of one’s age, sustenance, knowledge and actions. Any period of time in which Allah is disobeyed, any wealth, body, status, knowledge and action Allah is disobeyed with, will count against the doer and not for him. The only life, wealth, strength, status, knowledge and action he really possesses is that with which Allah is obeyed.

Likewise, one may own a tremendous amount of gold and silver but his actual wealth does not extend to a thousand dirham’s or so. The case is the same for knowledge and status. It is related in At-Tirmidhi from the Prophet, 'The world is cursed; everything in it is cursed except the remembrance of Allah and whatever ensues from it or a scholar and a student.' In another narration, 'The world is cursed; everything in it is cursed except that which is for Allah.' This is what contains blessing specifically and Allah is the One Who is sought for help and upon Him we rely."

 

 Ibn al-Qayyim and scholars of his calibre possessed the grace and favour of Allah to clearly see the effects of sins as they really are; we should ask Allah to condition ourselves to attain this clarity of sight and insight to see things for what they truly are. When we do not achieve the results we work for or miss out on the blessings we hope for, our first point of call should be to examine our own shortcomings and sins and to make amends.

 

___________________________________________________________
Notes:

1. Surah Al-A'raf 7:96
2. Surah Al-Jinn 72:16-17


http://www.islam21c.com/spirituality/225-disobedience-devastates-blessings

  Has not the time yet come for those who believe that 

their hearts should be humble for the remembrance of Allah 

and what has come down of the truth? 

[Surah Al Hadid 57:16]

Quran with contemplation

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful

Ibn al-Qayyim (may Allāh have mercy on him) summarised what the Muslim has to do in order to remedy the hardness of his heart with the Qur’ān. He said, 

‘There is nothing more beneficial for the heart than reading the Qur’ān with contemplation and reflection. The Qur’ān encompasses all the levels of the travelers, the conditions of the workers, and stations of those possessing knowledge. It is the Qur’ān that generates love, desire, fear, hope, repentance, reliance, pleasure, entrustment, gratitude, patience and the rest of the different states that are life to the heart and perfection of it. Likewise, it repels all the rebuked characteristics and actions that cause the corruption and ruin of the heart. If people were to possess a realization of what the recitation of the Qur’ān with contemplation contains, they would devote themselves to it at the expense of everything else. When the person reads it with reflection and he comes across an āyah (verse) that he is in need of for curing his heart, he repeats it, even if he does so a hundred times or the whole night. Hence, to recite a single āyah of the Qur’ān with contemplation and reflection is better than reciting the Qur’ān to completion without any contemplation. It is also more beneficial for the heart and more conducive to attaining īmān (faith) and tasting the sweetness of the Qur’ān.’

LutonMuslims.com

Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said,

 "Hasten to do good deeds before you are overtaken by one of the seven afflictions.'' Then (giving a warning) he said, "Are you waiting for such poverty which will make you unmindful of devotion; or prosperity which will make you corrupt, or disease as will disable you, or such senility as will make you mentally unstable, or sudden death, or Ad-Dajjal who is the worst expected absent, or the Hour, and the Hour will be most grievous and most bitter".  

[At-Tirmidhi]

Points of Benefit

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful

Points of BenefitIbn Qayyim al Jawziyyah

from al-Fawaa'id of Ibn Qayyim al-Jawziyyah
Faid ur-Rahmaan fee al-Fawaa'id il-Hisaan no. 1 p. 30-32
Abridged by Sh. Husain al-Awaayishah

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

* 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.

* 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?

* 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.

* 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 the person's mercy with regard to this thing that was 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 every angle 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.

* 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 wretchedlife 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.#

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

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

* 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."

 

* 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.

l-Fawaa’id: Points Of Benefit

Author: Imaam Ibn al-Qayyim al-Jawziyyah

[1] Six Etiquettes of Learning

Ibn al-Qayyim - rahimahullaah - said:

"There are six stages to knowledge:-

• Firstly: Asking questions in a good manner.
• Secondly: Remaining quiet and listening attentively.
• Thirdly: Understanding well.
• Fourthly: Memorising.
• Fifthly: Teaching.
• Sixthly - and it is its fruit: Acting upon the knowledge and keeping to its limits." [Miftaah Daarus-Sa'aadah (p.283)]

[2] Fruits of Humility

Ibn al-Qayyim - rahimahullaah - said in Al-Waabilus-Sayib minal-Kalimit-Tayyib (p.15) that one of the Salaf (Pious Predecessors) said:

"Indeed a servant commits a sin by which he enters Paradise; and another does a good deed by which he enters the Fire." It was asked: How is that? So he replied: "The one who committed the sin, constantly thinks about it; which causes him to fear it, regret it, weep over it and feel ashamed in front of his Lord the Most High - due to it. He stands before Allaah, broken-hearted and with his head lowered in humility. So this sin is more beneficial to him than doing many acts of obedience, since it caused him to have humility and humbleness - which leads to the servant's happiness and success - to the extent that this sin becomes the cause for him entering Paradise. As for the doer of good, then he does not consider this good a favour from his Lord upon him. Rather, he becomes arrogant and amazed with himself, saying: I have achieved such and such, and such and such. So this further increases him in self-adulation, pride and arrogance - such that this becomes the cause for his destruction."

[3] Purifying the Heart

Ibn al-Qayyim - rahimahullaah - said:

"There is no doubt that the heart becomes covered with rust, just as metal dishes - silver, and their like - become rusty. So the rust of the heart is polished with dhikr (remembrance of Allaah), for dhikr polishes the heart until it becomes like a shiny mirror. However, when dhikr is abandoned, the rust returns; and when it commences then the heart again begins to be cleansed. Thus the heart becoming rusty is due to two matters: sins and ghaflah (neglecting remembrance of Allaah). Likewise, it is cleansed and polished by two things: istigfaar (seeking Allaah's forgiveness) and dhikr." [Al-Waabilus-Sayyib (p.80)]



[4] Jihaad Against the Self

"Jihaad (striving) against the soul has four stages:

• Firstly: To strive in learning guidance and the religion of truth, without which there will be no success. Indeed, there can be no true happiness, nor any delight in this world and in the Herefater, except through it.
• Secondly: Striving to act upon what has been learnt, since knowledge without action will not benefit, rather it will cause harm.
  
  
• Thirdly: Striving to invite others towards it and to teach those who do not know, otherwise he may be considered from those who hide what Allaah has revealed of guidance and clear explanation. Such knowledge will neither benefit, nor save a person from the punishment of Allaah.
• Fourthly: Striving to be patient and persevering against those who oppose this da'wah (call) to Allaah and those who seek to cause harm - patiently bearing all these hardships for the sake of Allaah.

When these four stages are completed then such a person is considered to be amongst the Rabbaaniyyoon. The Salaf were agreed that a Scholar does not deserve the title of Rabbaanee until he recognises and knows the truth, acts upon it, and teaches it to others. So whosoever has knowledge, acts upon it, and teaches this knowledge to others, is considered from the Rabbaaniyyoon." [Zaadul-Ma'aad fi Hadee Khayril-'Ibaad (pp.9-11)]

[5] Trials of the Heart

Ibn al-Qayyirn said, whilst commenting upon the following hadeeth:

"Trials and tribulations will be presented to hearts, as a reed mat is interwoven stick by stick. Any heart which absorbs these trials will have a black mark put in it. However, any heart that rejects them will have a white mark put in it. The result is that hearts will be of two kinds: one white like a white stone, which will not be harmed by trials as long as the heavens and earth endure; and the other dark and rusty, like an over-turned vessel; not able to recognise the good, nor reject evil, but rather being absorbed with its desires." [Related by Muslim (no.144), from Hudhayfah (radi-Allaahu 'anhu)]

"The fitan (trials) which are presented to the hearts - and which are the cause of its weakness - are:

1. the trials relating to shahwah (false desire) and

2. the trials relating to shubhah (doubt) ... So the first causes intentions and desires to be corrupted, whilst the second causes knowledge and beliefs to be corrupted." [Ighaathatul-Luhfaan (p.40)]

Speaking about such trials, he - rahimahullaah - said:

"Hearts - when exposed to such fitan (trials) - are of two types:

• [The first type]: a heart, which, when exposed to such trials, absorbs it like a sponge that soaks-up water, leaving in it a black stain. Such a heart continues to soak-up the various trials that are presented to it, until it becomes dark and corrupted - which is what is meant by "an over-turned vessel", so when this occurs, two dangerous and deadly diseases take hold of it and plunge it into destruction:
  
  Firstly: confusing good with evil, so it neither recognises the good, nor rejects the evil. This disease may take hold of it to such an extent that it believes good to be evil; and evil to be good, Sunnah to be bid'ah (innovation); and innovations to be the Sunnah, and the truth to be falsehood; and falsehood the truth.
  
  Secondly: judging by its whims and desires, over and against what Allaah's Messenger (sal-Allaahu 'alayhe wa sallam) came with - being enslaved by its whims and desires and being led by them also.
• [The second type]: a white heart in which the light of eemaan is bright and its radiance is illuminating. So when trials are presented to such a heart, it rejects and turns away from them. This further increases its light and illumination and its strength." [Ighaathatul-Luhfaan (pp. 39-40)]

[6] Four Principles of Worship

"(The Aayah): "You alone do we worship." [Soorah al-Faatihah 1:5] is built upon four principles:- Ascertaining what Allaah and His Messenger love and are pleased with, from

1. the sayings of the heart and
2. of the tongue; and
3. the actions of the heart and
4. of the limbs.

So al-'uboodiyyah (servitude and slavery to Allaah) is a comprehensive term for all these for stages. The one who actualises them has indeed actualised: "You alone do we worship."

• The saying of the heart: It is i'tiqaad (belief) in what Allaah - the Most Perfect - informed about His Self; concerning His Names, His Attributes, His Actions, His Angels, and all that He sent upon the tongue of His Messenger (sal-Allaahu 'alayhe wa sallam).
• The saying of the tongue: It is to inform and convey (what Allaah has revealed), to call to it, defend it, to explain the false innovations which oppose it, to establish its remembrance and to convey what it orders.
• The action of the heart: Such as love for Him, reliance upon Him, repenting to Him, having fear and hope in Him, making the Deen purely and sincerely for Him, having patience in what He orders and prohibits, having patience with what He decrees and being pleased with it, having allegiance and enmity for His sake, humbling oneself in front of Him and having humility in front of Him, becoming tranquil with Him and other than this from the actions of the heart which are actually connected to the action of the limbs ... and actions of the limbs without the action of the heart is of little benefit, if any benefit at all.
• The action of the limbs: Such as Prayer and Jihaad, attending the Jumu'ah and being with the Jamaa'ah, aiding those who are unable and displaying goodness and kindness to the creation, and other than this." [Madaarijus-Saalikeen (1/100-101)]

Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said,

 "Hasten to do good deeds before you are overtaken by one of the seven afflictions.'' Then (giving a warning) he said, "Are you waiting for such poverty which will make you unmindful of devotion; or prosperity which will make you corrupt, or disease as will disable you, or such senility as will make you mentally unstable, or sudden death, or Ad-Dajjal who is the worst expected absent, or the Hour, and the Hour will be most grievous and most bitter".  

[At-Tirmidhi]

The Hajj: A Poem Ibn Qayyim al Jawziyyah

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful

The Hajj: A Poem
Ibn Qayyim al Jawziyyah

By Him whose House the loving pilgrims visit,

Responding with ihram at the appointed limit,

Uncovering their heads in total humility

Before One to Whom faces bow in servility.

They exclaim in the valleys, "We have responded to You -

All Praise is Yours, and Kingdom too!"

He invited and they answered, with love and pleasure;

When they called upon Him, nearer came the Divine treasure.

You see them on their mounts, hair dusty and dishevelled,

Yet never more content, never happier have they felt;

Leaving homelands and families due to holy yearning,

Unmoved are they by temptations of returning.

Through plains and valleys, from near and far,

Walking and riding, in submission to Allah.

[At the Ka'bah]

When they see His House - that magnificent sight

For which the hearts of all creatures are set alight -

It seems they've never felt tired before,

For their discomfort and hardship is no more.

Now the eye of the Lover drowns in its streams,

It sees through its tears the goal of its dreams;

Now for Allah, how many tears are issued,

Each one being followed by a multitude?

When the eye perceives the House, its darkness clears,

And from the sorrowful heart, pain disappears;

Vision cannot encompass this beautiful sight:

Each glance returns with greater delight!

No wonder at this, for when the Merciful preferred

The House for Himself, it became most honoured.

He clothed it in Majesty, a magnificent garment;

Embroidered it with Beauty, a wonderful ornament!

The hearts all love the House therefore,

Awed and humbled, in respect and honour.

['Arafat]

Now to 'Arafat, hoping for Mercy and Forgiveness

From the One overflowing with Generosity and Kindness;

Now for Allah is that Magnificent Standing

Like, though lesser than, the Day of Reckoning.

The Irresistible draws near, His Majesty manifest,

Boasting to His angels, for He is the Mightiest,

"My slaves have come to Me so lovingly,

I'll be Generous and Merciful, willingly.

I have forgiven their sins, - to this you are witness -

Fulfilled their hopes, and showered them with goodness."

So joyous news! O people of that standing,

When sins are forgiven and Mercy is spreading;

How many slaves are set completely free?

Whilst others seek a cure, and heal will He.

Now Satan is never known to lose such face:

He's blameworthy, rejected, in utter disgrace.

For he sees a matter that enrage him must:

He flees, slaps his face and covers it in dust!

Such Forgiveness he never did see

As granted by the Lord, and such Mercy!

He built his edifice from every temptation available

Till he thought it was complete, unassailable;

Then Allah struck his building at its very foundation,

So it fell upon him, tumbling in devastation;

What worth has his structure, this evil ploy,

That he does build, and the Lord does destroy?

[Muzdalifah & Mina]

Now to Muzdalifah, to spend the night

In the Sacred Area, then Prayer at first light;

Now on to the Great Pillar, which they need

To stone at the time of the Prayer of 'Id;

Now to their tents for the sacrifice prepared,

Reviving the tradition of a Father revered.

If sacrificing themselves were Allah's demand,

They would respond, submitting to the command;

Just as they'd expose their necks in Jihad

To Allah's enemies, till these stream with blood;

They discipline themselves, presenting the head for a shave:
Bringing humility and happiness to the obedient slave.

[The Tawaf of Ifadah/Ziyarah]

So when they've removed those natural growths,

Completed their rites, and fulfilled their oaths,

He invites them again to visit His House:

What honour and welcome this visit allows!

By Allah, they visit it in so much splendour,

Receiving their rewards and plenty of honour;

There Allah bestows Grace, Favour and Kindness,

Showing Generosity, Mercy and Forgiveness.

[Mina]

Then they return to Mina, each to his tent,

Every minute wish is granted, and they are content;

They stay there a day, then another, then a third,

They're allowed to depart early, but to stay is preferred;

They stone the pillars daily after the sun's decline,

With a slogan of Takbir in the presence of the Divine!

If only you could see their standing there:

Palms outstretched, hoping for Mercy's share!

"O Lord! O Lord! Knowing as You do

That we hope for no-one, only You!

Then grant our wish, O You All-Knowing,

We pray for Your Mercy overflowing."

[The Farewell Tawaf]

When they've achieved at Mina all their gains,

Once more they fill the valleys and plains:

To the Ka'bah, the Sacred House, by the end of the day,

To circle it seven times, and then to Pray.

When departure nears and they are certain

That the bond of proximity is about to loosen,

There's only a last stand for a final farewell:

Now for Allah are the eyes that swell,

And for Allah are the heavy hearts that turn

Into cauldrons of desire where fire does burn;

And the passionate sighs whose heat so vigorous

Nearly melts the Lover, ecstatic, rapturous!

Now you see those bewildered, perplexed in the throng,

Whilst others chant their sorrowful song:

"I depart, but there remains for You my yearning,

My fire of grief is raging and burning;

I bid farewell, but longing pulls my reins -

My heart is encamped in Your eternal plains!"

No blame today for saying what you feel:

No blame for expressing what you used to conceal!


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The Prophet sal Allahu alayhi wa'sallam said:
"The Muslim is a unique Ummah among the whole of mankind: Their Land is ONE, their War is ONE, their Peace is ONE, Their Honour is ONE and their Trust is ONE." [Ahmad]