How Sins can Cause you to Enter Paradise – Imam Ibn a Qayyim

By Shaykh ul –Islaam Ibn Qayyim aj-Jawzeeyah as-Salafi -Rahimullaah-
Translated by Umm Yahya

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘Indeed a slave commits a sin and enters Paradise through committing it and he performs a good deed and enters the Hellfire through performing it.’

It was asked ‘How is this (possible)?’

Ibn Qayyim -Rahimullaah- answered:

‘A sin is committed and thus does not cease to be before his eyes (causing him to be) fearful of it, concerned about it frightened and weeping due to his regret of doing it. Feeling ashamed due to this action before his Lord The Most High, with his head lowered between his hands, and his heart broken and despondent due to it.

Therefore that sin will be more beneficial to him than numerous acts of obedience could be. As a consequence these previously mentioned matters are the cause for this slave of Allaah’s happiness and success until that sin will be a reason for him to enter Paradise.

A slave of Allaah performs a good deed and he continues to view it as if he has performed a favour for his Lord and is egotistic due to that good deed, and he is conceited, vain and arrogant due to the sin. So he says I did such and such action (boasting) causing to him to inherit the characteristic of pride, haughtiness and adopting an overbearing attitude.

This becomes the reason for his destruction.

Thus if Allaah Ta’ala intends good for the needy slave He trials him with something in order to bring him down and to lower his neck in humiliation and to decrease his importance to himself. However if Allaah intended for him (the slave) anything other than good He (Allaah) would have left him alone and his vanity and pride and this is the deception which necessitates his destruction.’

[Taken from: ‘al-Waabil as-Sayyib min Kalim at-Tayyib’ By Ibn al-Qayyim page 15]

The Four Principles of “You Alone we worship” – Imam Ibn al Qayyim

The Four Principles of <<You (Alone) We Worship>>
By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah-
From his book ‘Madarij as-Salikeen’

Translated by Abbas Abu Yahya

The Four Principles

<<You (Alone) we worship>> is built upon four principles which comprise conviction in what Allaah and His Messenger love and are pleased with from the statements of the tongue and the heart and from the actions of the heart and the limbs.

Uboodiyaah (servitude to Allaah) is a comprehensive title for these four levels.

So, the real people of <<You (Alone) we worship>>are the people of these four levels.

Regarding the statement of the heart, it is the belief in what Allaah –Subhanahu-informed of about His Self, His Names and His Attributes, His Actions, His Angels and the meeting with Him; as was revealed upon the tongues of His Messengers.

As for the statement of the tongue, it is information of Allaah and His Names and Attributes….etc.  Calling to and defending that, clarifying the falsity of Bida’ -which opposes Allaah – establishing His remembrance and conveying His commands.

Actions of the heart include having love for Him, reliance upon Him, turning repentantly to Him, fear of Him and hope in Him, making the Deen sincerely for Him, having patience upon His commands and prohibitions and upon what He has decreed, being pleased with that and with Him.

Also, having obedience to Allaah and loyalty to Him, having submission for Him and humility and being subservient to him, having serenity with Him as well as other actions of the hearts whose obligation is greater than that of the actions of the limbs and whose recommended actions are more beloved to Allaah than the recommended actions of the limbs.

Actions of the limbs without the actions of the hearts are either lacking in or are of little benefit.

As for the actions of the limbs then they are like prayer and striving, moving one’s feet to Jumu’ah and the congregational prayer, helping the weak one and being good to the creation etc.

So, <<You (Alone) we worship>> is adhering to these four rulings and accepting them and << and You (Alone) we ask for help (for each and everything). >> Is requesting help upon these principles and having the capability to perform them. <<Guide us to the Straight Way>> consists of knowing these two matters (<<You (Alone) we worship, and You (Alone) we ask for help (for each and everything). >>) in detail, the guidance to establish them and to have the methodology of the path of the righteous in seeking Allaah with these principles.

The Da’wah of the Prophets

All of the Messengers did indeed invite to <<You (Alone) we worship and You (Alone) we ask for help (for each and everything). >>

Indeed all of them invited to the Tawheed of Allaah and to having sincerity of worship for Him, from the first of them to the last of them.

Nooh –alayhi sallam – said to his people: << ‘Worship Allaah! You have no other Ilâh(God) but Him.’ >> [al-‘Araaf: 59]

Just as Hood, Salih, Shuaib –alayhimus-salaam – and Ibraheem –alayhi sallam – said.  Allaah Ta’ala said:

<<And verily, We have sent among every Ummah a Messenger (proclaiming): ‘Worship Allaah (Alone) and avoid (or keep away from) Tâghût (all false deities, etc. i.e. do not worship Tâghût besides Allaah).’ >> [Nahl: 36]

And He said:

<< And We did not send any Messenger before you except that We inspired him (saying): Lâ ilâha illa Ana [none has the right to be worshipped but I (Allaah)], so worship Me (Alone and none else).’ >> [Anbiyaa: 25]

And Allaah Ta’ala said:

<<O (you) Messengers! Eat of the Taiyibât [all kinds of Halâl foods], and do righteous deeds. Verily! I am Well-Acquainted with what you do. And verily! This, your religion (of Islaamic Monotheism) is one religion, and I am your Lord, so keep your duty to Me. >> [Muminoon: 51-52]

The Characteristic of Uboodiyaah

Allaah Ta’ala made al-Uboodiyaah (servitude to Allaah) a characteristic of the most perfect of His creation and as such made them close to Him.

And He said:

<<The Messiah will never be proud and reject to be a slave of Allaah, nor the Angels who are near (to Allaah). And whosoever rejects His worship and is proud, then He will gather them all together unto Himself. >> [Nisa’:172]

And He said:

<< Surely, those who are with your Lord (Angels) are never too proud to perform acts of worship to Him, but they glorify His Praise and prostrate before Him. >> [Ara’af: 206]

And this explains there being a complete stop in the saying of Allaah in Soorah Anbiyaa << To Him belongs whosoever is in the heavens and on earth. >> Stop here  then resume reading from << And those who are near Him (i.e. the angels) are not too proud to worship Him, nor are they weary (of His worship). They (i.e. the angels) glorify His Praises night and day, (and) they never slacken (to do so). >> [Anbiyaa: 19-20]

These are two complete separate sentences, i.e. indeed to Allaah belongs whoever is in the heavens and whoever is on the earth as a slave and Angel.  Then resumed with another sentence, He said: << And those who are near Him (i.e. the angels) are not too proud to worship Him >> i.e. that the Angels who are there are not too proud to worship Him such that they do not worship him haughtily with rejection, nor would they scorn or reject worshipping Him, nor are they (too) arrogant to worship, nor do they tire so that they become heedless of it, nor do they cease.  Rather, their worship of Allaah and their distancing Him from imperfection is the same as breathing is to the son of Adam.

So, the first is the characteristic of the slaves of Allaah with regards to Allaah’sRuboobeeyah (Lordship) and the second is the characteristic with regards to the slaves of Allaah’s Ilaaheeyah (Worship).

Allaah –Ta’ala – said:

<< And the slaves of the Most Beneficent (Allaah) are those who walk on the earth in humility and sedateness >> [Furqan: 63] to the end of the Soorah[1].

Allaah –Ta’ala – said:

<<A spring wherefrom the slaves of Allaah will drink, causing it to gush forth abundantly. >> [Insaan: 6]

Allaah –Ta’ala – said:

<< and remember Our slave Daawood,>> [Saad: 17]

Allaah –Ta’ala – said:

<< And remember Our slave Ayoob, >> [Saad: 41]

Allaah –Ta’ala – said:

<< And remember Our slaves, Ibrahim, Ishaaq, and Ya’qoob >> [Saad: 45]

Allaah said about Sulayman:

<< How excellent a slave! Verily, he was ever oft-returning in repentance (to Us)! >> [Saad: 30]

Allaah said about the Messiah:

<< He [‘Iesa] was no more than a slave. We granted Our Favour to him >> [Zukhruf: 59]

So Allaah made ‘Isa’s -sallAllaahu alayhi wa sallam- goal to be Uboodeeyah (servitude to Allaah) and not Ilaaheeyah (being worshipped), unlike what his enemies, the Christians have done.

Allaah describes the noblest of His creation and the highest of them to Him with the status of Uboodeeyah (servitude to Allaah), which is the noblest of ranks.

Allaah –Ta’ala – said:

<< And if you are in doubt concerning that which We have sent down to Our slave (Muhammad Peace be upon him)>> [Baqarah: 23]

Allaah –Tabaraka wa Ta’ala – said:

<< Blessed be He Who sent down the criterion (of right and wrong, i.e. this Qur’aan) to His slave (Muhammad) >> [Furqan: 1]

And He –Ta’ala – said:

<< All the praises and thanks be to Allaah, Who has sent down to His slave (Muhammad) the Book (the Qur’aan)>> [Kahf: 1]

So Allaah spoke about His slave with Uboodeeyah in regards to the revelation of the Book (Qur’aan) to him and likewise in regards to the challenge of bringing something similar to the Qur’aan.

Allaah said:

<< (It has been revealed to me that) When the slave of Allaah (Muhammad) stood up supplicating to (his Lord Allaah) in prayer to Him they (the Jinns) made around him a dense crowd as if sticking one over the other (in order to listen to the Prophet’s recitation). >> [Jinn: 19] So Allaah mentions him with Uboodeeyah in the matter of giving Dawa’ to Allaah.

And Allaah said:

<< Glorified (and Exalted) be He (Allaah) [above all that (evil) they associate with Him] Who took His slave for a journey by night >> [Isra’: 1]

So Allaah mentions him with Uboodeeyah in the matter of the night journey.

In the Saheeh on the authority of the Prophet -sallAllaahu alayhi wa sallam- that he said: ‘Do not over praise me like the Christians over praised the son of Maryam.  Indeed I am a slave of Allaah and His Messenger.’

And in the hadeeth: ‘I am a slave. I eat what a slave eats and sit like a slave sits.’

And in the Saheeh of Bukhari on the authority of Abdullaah bin ‘Amr who said: ‘I read the description of Muhammad -sallAllaahu alayhi wa sallam- in the Torah: Muhammad the Messenger of Allaah, My slave, My messenger, I named him al-Muttawakil, he does not have evil manners nor is he hard-hearted.  He was not one to raise his voice to compete in market places, he will not respond to evil with an evil, but he will pardon and forgive.’

Allaah – Subhanahu – gave absolute glad-tidings and signs for His worshippers, where He said:

<< So announce the good news to My slaves, those who listen to the Word [good advice Lâ ilâha ill-Allâh (none has the right to be worshipped but Allaah) and Islaamic Monotheism, etc.] and follow the best thereof (i.e. worship Allaah Alone, repent to Him and avoid Tâghût, etc.) >> [Zumar: 17-18]

Allaah provided them with absolute security.

Allaah –Ta’ala – said:

<< (It will be said to the true believers of Islaamic Monotheism): My worshippers! No fear shall be on you this Day, nor shall you grieve, (You) who believed in Our Ayaatand were Muslims (i.e. who submit totally to Allaah’s Will and believe in the Oneness of Allaah – Islaamic Monotheism).>> [Zukhruf: 68-69]

Shaytaan had his authority over Allaah’s slaves, specifically, cut short and he placed his authority over the one who aligned himself with him and associated partners with Allaah.

Allaah –Ta’ala – said:

<< ‘Certainly, you shall have no authority over My slaves, except those who follow you of the Ghâwîn (Mushrikûn and those who go astray, etc.).>> [Hijr: 42]

And He –Ta’ala – said:

<< Verily! He has no power over those who believe and put their trust only in their Lord (Allaah). His power is only over those who obey and follow him (Satan) and those who join partners with Him (Allaah) [i.e. those who are Mushrikûn – polytheists]. >> [Nahl: 99-100]

The Prophet -sallAllaahu alayhi wa sallam- made Ihsaan (perfection of worship) ofUboodeeyah (servitude to Allaah) the highest level of the Deen.

He said in the hadeeth of Jibraeel – when Jibraeel asked the Messenger about Ihsaan – ‘Worship Allaah as if you see Him, and if you do not see Him, then know that He sees you.’

Taken from ‘Madarij as-Salikeen’ vol 1 p.120


[1] << And the slaves of the Most Beneficent (Allaah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness. And those who spend the night before their Lord, prostrate and standing. And those who say: ‘Our Lord! Avert from us the torment of Hell. Verily! Its torment is ever an inseparable, permanent punishment.’ Evil indeed it (Hell) is as an abode and as a place to dwell. And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes). And those who invoke not any other ilâh (god) along with Allaah, nor kill such life as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace; Except those who repent and believe (in Islaamic Monotheism), and do righteous deeds, for those, Allaah will change their sins into good deeds, and Allaah is Oft-Forgiving, Most Merciful. And whosoever repents and does righteous good deeds, then verily, he repents towards Allaah with true repentance. And those who do not witness falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity.And those who, when they are reminded of the Ayât of their Lord, fall not deaf and blind thereat. And those who say: “Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the Muttaqûn“(pious) Those will be rewarded with the highest place (in Paradise) because of their patience. Therein they shall be met with greetings and the word of peace and respect. Abiding therein; excellent it is as an abode, and as a place to dwell. Say: ‘My Lord pays attention to you only because of your invocation to Him. But now you have indeed denied (Him). So the torment will be yours for ever (inseparable permanent punishment).’ >>[Furqan: 63-77]

An Explanation That “Guide us to the Straight Way” to the End of the Soorah is a Refutation of the Rafidah – Imam Ibn al Qayyim

An Explanation That << Guide us to the Straight Way >> to the End of the Soorah is a Refutation of the Rafidah
By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah-
From his book ‘Madarij as-Salikeen’

Translated by Abbas Abu Yahya

The point which refutes their statement is that:

Allaah -Subhana wa Ta’ala – has divided the people into three categories:

1 – Those <<on whom You have bestowed Your Grace>> who are the people of as-Siraat al-Mustaqeem (the Straight Way), those who knew the truth and followed it.

2 – <<Those who earned Your Anger>> they are those who knew the truth and rejected it.

3 – <<Those who went astray>> they are those who were ignorant of and made mistakes in the truth.

So everyone who knows the truth and follows it; then he is foremost on the Siraat al-Mustaqeem (the Straight Way).

There is no doubt that the Companions –RadhiAllaahu anhum– of the Messenger of Allaah –sallAllaahu alayhi wa sallam- are more befitting of this description than the Rawafidah. This is since it is not possible that the Companions –RadhiAllaahu anhum– of the Messenger of Allaah –sallAllaahu alayhi wa sallam- were ignorant of the truth while the Rawafidah knew it, or that the Companions –RadhiAllaahu anhum– rejected the truth while the Rawafidah held fast to it.

We have indeed seen the signs showing which of the two groups are the people of truth.

So, we have seen the Companions of the Messenger of Allaah –sallAllaahu alayhi wa sallam. They were granted victory over the lands of theKuffar which then became lands of Islaam and they were granted victory over the hearts with the Qur’aan, knowledge and guidance.So, their signs show that they are the people of as-Siraat al-Mustaqeem.

However, we have seen the opposite of this with the Rafidah in every time and place. There was never ever an enemy of the Muslims, outside of the Rafidah, except that they would help them against Islaam.

How much evil of affliction and calamity did they inflict upon Islaam and its people?

Did the swords of the Mushrikeen, the idol-worshippers -from the military of Hulakoo (Ghengis Khan) and those who were with him from the Tartars – not wreak havoc except under the leadership of the Rafidah?

Were the Masajid not destroyed and Musaahif (Qur’aans) not burnt, the leaders of the Muslims, their scholars, their worshippers and their Khaleefah not killed except due to the Rafidah and their foolish followers?

Their support for the Mushrikeen and the Christians is well-known amongst the learned and lay people and their influence in the Deen is well-known.

So which of the two groups has more right to the Siraat al-Mustaqeem and which one of them has earned the right to anger and misguidance if you do but know?

This is why the Salaf explained that the Siraat al-Mustaqeem and its people are Abu Bakr, Umar and the Companions –RadhiAllaahu anhum– ofAllaah’s Messenger –sallAllaahu alayhi wa sallam- and its Tafseer is just as they said. This is because the Siraat (Path) that they were upon was their path, the exact, same path of their Prophet. They were the onesupon whom Allaah bestowed His Grace while He was Angry with their enemies and He ruled that their enemies were upon misguidance.

Abul-Aaliyah Rufeea’ ar-Reeyahee- and al-Hasan al-Basaree – from the most noble of the Tabi’een said:

As-Siraat al-Mustaqeem is the Messenger of Allaah –sallAllaahu alayhi wa sallam-and his two Companions.’

Abul Aaliyah also said about the saying of Allaah ﭽ ﭫ ﭬ ﭭ ﭮ ﭼ <<The Way of those on whom You have bestowed Your Grace >> ‘they are the family of the Messenger of Allaah –sallAllaahu alayhi wa sallam-Abu Bakr and Umar.’

That is the truth as his family, Abu Bakr and Umar were upon one way and there was no difference between them, they had loyalty towards one another. The Companions praised Abu Bakr and Umar and waged war against those who warred against these two and there is safety for the one who honours these two. This is well-known amongst the Ummah, to both the learned and the layperson.

Zayd bin Aslam said: ‘Those on whom Allaah has bestowed His Grace; they are the Messenger of Allaah –sallAllaahu alayhi wa sallam- Abu Bakr and Umar.’

There is no doubt that those who are blessed are those who follow the Messenger.

As for those who have anger upon them, then they are those who do not follow him.

Those who followed and obeyed the Messenger –sallAllaahu alayhi wa sallam-from the Ummah, were his Companions and his family.

Those who followed the Messenger –sallAllaahu alayhi wa sallam- the most from his Companions; who were regarded as his sight and hearingwere Abu Bakr and Umar.

Those who are the severest in opposition to the Messenger –sallAllaahu alayhi wa sallam- are the Rafidah. Their opposition to him is well-known amongst all the sects of the Ummah.

This is why the Rafidah hate the Sunnah and its people, they have enmity towards it and its people so, they are the enemies of his –sallAllaahu alayhi wa sallam Sunnah.

The Messenger’s –sallAllaahu alayhi wa sallam- family and those from their children who follow them are perfect heirs, rather they are his true heirs.

So it becomes clear that the Siraat al-Mustaqeem is the path of the Messenger’s –sallAllaahu alayhi wa sallam- Companions and his followers.

The path of the people who have the Anger of Allaah upon them and are upon misguidance, is the path of the Rafidah.

In this exact, same way the Khawarij are refuted, since their enmity towards the Companions is well known.

Taken from ‘Madarij as-Salikeen’ Volume 1, p.93-95

Different types of Modesty & Shyness – Imam Ibn al Qayyim

By  Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah-
From his book ‘Madaarij as-Saalikeen’

Translated by Abbas Abu Yahya

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- said:

Al-Hayaa (modesty) is divided into 10 subdivisions:

Hayaa Jinayah (the shamefulness of committing a crime), Hayaa Taqseer (the shamefulness of deficiency), Hayaa Ijlaal (the modesty regarding the magnificence of Allaah), Hayaa Karm (modesty in being hospitable), Hayaa Hishmaa (shyness in personal matters), Hayaa Istissghar lilnafs (modesty and humbling one’s soul), Hayaa Muhabbah (bashfulness of love), Hayaa Uboodeeyah (shyness in worship), Hayaa Sharaf wa Izzah (being ashamed of his own nobility and honour) and Hayaa (being shy) of one who is modest from his own self.

As for:

1. Al-Hayaa (the shamefulness) of committing a crime:

From this is the Hayaa of Aadam -alaihi salam- when he fled in Paradise.

Allaah Ta’ala said ‘Are you escaping from Me O Aadam?’ he answered: ‘No, my Lord rather being ashamed in front of You.’

2. Hayaa Taqseer (the shamefulness of deficiency):

This is like the Hayaa of the Angels who glorify Allaah day and night and do not disobey Him and when the Day of Judgment comes they say ‘You (O Allaah) are far from imperfection and we did not truly carry out Your worship.’

3. Hayaa Ijlaal (modesty regarding the magnificence of Allaah):

This Hayaa is of having knowledge, it is the level of knowledge a slave has of his Lord – then the level of his Hayaa in this, will be in accordance to his level of knowledge of Allaah.

4. Hayya Karm (modesty in being hospitable):

Like the Hayya of the Prophet sallAllaahu alayhi wa sallamfrom the people when they called him to the Walima (wedding party) of Zainab and they sat with him for a very long time and he stood up and was shy from telling them to leave.

5. Hayaa Hishmaa (Shyness regarding personal matters):

Like the Hayya of Ali bin Abi Taalib -radiAllaah anhu – in asking the Prophet regarding the discharge/wetness a man feels when being aroused, due to the status of the Prophet’s sallAllaahu alayhi wa sallamdaughter.

6. Hayaa Istissghar lilnafs (modesty and humbling one’s soul):

Like the Hayaa of the slave of Allaah from His Lord when he asks Him for his needs, whereby he realizes that he is so needy and is humbled by it.

There could be two reasons for this type of Hayaa:

a) The questioner regards himself as small and insignificant and regards his sins as great in number.

b) He (the questioner) regards the One he is asking (Allaah) as Great.

7. Hayaa Muhabbah (bashfulness of love):

This is the Hayaa of the one who loves when he remembers what he feels for his beloved, to such an extent that if this feeling occurs to him in the absence of his beloved then it stimulates the Hayaa in his heart and reaches his face (bashfulness) and he does not know why he feels this is.

8. Hayaa Uboodeeyah (shyness in worship):

This Hayaa is combined with love and fear and one witnesses that his worship of the One being worshipped (Allaah) is not good enough and the worth and value of the One being worshipped is higher and more magnificent than his worship. Thus this worship will certainly obligate his feeling shy of Allaah.

9. Hayaa Sharaf wa Izzah (being ashamed of nobility and honour):

If the value and the goodness of his sacrifice, giving and goodness is less (than he is capable of) then Hayaa emanates from this  great and powerful soul and his soul becomes ashamed even though he has sacrificed (but it is not according to the caliber of his capability).

10. As for the Hayaa of the person from his own self:

It is the Hayaa of the honorable, noble and lofty soul, which is not pleased with the deficiency within itself, which is(the deficiency) of being satisfied with less (goodness). So he finds himself being shy from himself to such a degree that it is as though he possesses two souls one soul feels shy from the other.

This is the most complete type of Hayaa, because if a soul feels shyness from his own self then it will obviously feel a greater shyness from other than himself.’

[Summarised from ‘Madaarij as-Saalikeen’ vol.2 p.250-251 as collected in ‘Nadratul Na’eem’ 5/1798]

Where Patience is Mentioned in the Qur’aan – Imam Ibn al Qayyim

Taken from the book :  Tools for the Patient & Provisions for the Thankful
By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah
Translated by Abbas Abu Yahya

Imam Ahmad – may Allaah have mercy upon him – said: ‘Allaah – Subhanahu   – mentions Sabr (patience) in the Qur’aan in 90 places.’

And we will mention the different types of Ayaat where Sabr(patience) is mentioned, and Sabr is of many types:

1)The command of having patience. As in His saying:

((And endure patiently, for your patience is not but from Allah))[1]

((So wait  patiently for the command of your Lord))[2]

2) The prohibition of what opposes patience. Like in His saying:

((And be in no haste about them (Unbelievers).))[3]

And His saying:

((So do not become weak, nor be sad))[4]

And His saying: ((And be not like the Companion of the Fish))[5]  and in brief, having patience with everything He has prohibited, since it opposes patience, which He has commanded us to have.

3) Attaching success to patience. As in His saying:

((O you who believe! Endure and be more patient, and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allah so that you may be successful.))[6]

So He attached success to all of these matters together.

4) Notification that the reward is multiplied for the patient ones, more than the other people.

Like His saying:

((These will be given their reward twice over, because of what  they were  patient with))[7]

And His saying:

((Only those who are patient shall receive their rewards in full, without reckoning))[8]

Sulayman bin al-Qasim said: ‘The reward for every action is known, except the reward for patience.  Allaah Ta’ala said: ((Only those who are patient shall receive their rewards in full without reckoning)).[9]  Then Sulayman said: ‘like a heavy rain fall.’

5) Linking patience with leadership in the Deen and with havingYaqeen (certainty), Allaah Ta’ala said:

((And We made from among them (children of Israel) leaders, giving guidance under Our command, when they were patient and used to believe in Our Ayaat.))[10]

So with patience and certainty, leadership is achieved in the religion.

6) Allaah makes them victorious, by Allaah – Subhanahu- being with them.  He Ta’ala said: ((Surely, Allah is with those who are patient)).[11]

Abu ‘Alee ad-Daqaaq said: ‘The Sabiroon (patient ones) are victorious and have honour in both worlds, since they have been told that Allaah is with them.’

7) That Allaah Ta’ala has combined three matters for the Sabiroonwhich He did not gather for anyone other than them. They are that Allaah gives the Salaat upon them (i.e. those who are blessed & will be forgiven) from Himself, and gives them mercy from Himself, and He gives them guidance from Himself.

Allaah Ta’ala said:

((But give glad tidings to those who are patient. Who when afflicted with calamity say: “Truly! To Allaah we belong and to Him we shall return. “They are those on whom are the Salaawat (who are blessed and will be forgiven) from their Lord, and they are those who receive His Mercy, and it is they who are the guided ones.))[12]

Some of the Salaf said – the patient person is honoured according to the affliction that he has been given – ‘What is wrong with me that I am not patient, and indeed Allaah has promised me three characteristics for being patient, and every one of these characteristics is better than the world and everything in it.’

8) Allaah Subhanahu made Sabr as an aid and a tool, and He commanded us to take assistance with Sabr, and He said: ((And seek help in patience and prayer))[13] so whoever has no Sabr, has nothing to help him.

9) Allaah Subhanahu attached victory to patience and piety, Allaah Ta’ala said: ((Yes, if you hold on to patience and piety, and the enemy comes rushing at you; your Lord will help you with five thousand angels having distinctive marks))[14] this is why the Prophet sallAllaahu alayhi wa sallam said: ‘and know that victory comes with patience.’[15]

10) Allaah Subhanahu made patience and piety a great form of protection from the deception of the enemy and his evil planning. So the slave does not request a form of protection greater than patience and piety.  Allaah Ta’ala said: ((But if you remain patient and become pious, not the least harm will their cunning do to you))[16]

11) Allaah Subhanahu said that His Angels send their salaams upon those who have patience, in Paradise.  Like He said:

((And the angels shall enter unto them from every gate saying: Salamun Alikum for what you were patient with!  Excellent indeed is the final home.))[17]

12) That Allaah Subhanahu allows the patient people to punish the enemy for what they, the enemy, afflict upon them, and then Allaah swears, stressing an oath with utmost emphasis, that being patient is better for them.

So He says:

((And if you punish your enemy, then punish them with the like of that with which you were afflicted.  But if you endure patiently, verily, it is better for those who are patient.))[18]

So ponder over this oath which uses [some of the words, which show great emphasis in the Arabic language, (Translators note)] in the answer.

13) That Allaah Subhanahu has prepared forgiveness and a great reward for patience and good actions.

So He said : ((Except  those who show patience and do  righteous good deeds, for them is forgiveness and a great reward ))[19] and Allaah has exempted these patient ones, from those despised types of humans who are characterized with despair and disbelief when they are afflicted, and with delight and pride when they receive a blessing.  There is no escape from this despised character except with patience and good actions, just like forgiveness and a great reward cannot be acquired except with patience and good actions.

14) That Allaah Subhanahu made Sabr for afflictions from the things He had determined, meaning that from those things that are determined are the most noble and the most honoured, and Allaah said :

((And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allaah))[20]

And Luqman said to his son: ((Enjoin what is good and forbid what is wrong, and bear with patience whatever befalls you.  Verily, these are some of the important commandments ordered by Allaah with no exception))[21]

15) Allaah promised the believers victory and success. This is His word, which He told them previously and it is a beautiful word, and He informs them that they can only achieve this victory and success with patience.

Allaah Ta’ala said:

((And the fair word of your Lord was fulfilled for the children of Israel, because of their endurance))[22]

16) Allaah Subhanahu linked His love with patience and He made it for the patient.

He Ta’ala said:

((And many a Prophet fought (in Allaah’s way) and along with him (fought) large bands of religious learned men.  But they never lost heart for that which befell them in Allaah’s way, nor did they weaken or degrade themselves. And Allaah loves those who are patient.))[23]

17) That Allaah Subhanahu informs us about a good characteristic and it is not attained except by the patient, and He mentions this in two places in His Book : in Soorat al-Qassas about the story of Qaroon, and those who were given knowledge said to those who wished they had what they had been given :

(( Woe to  you! The reward of Allah (in the Hereafter) is better for those who believe and do  righteous good deeds, and this none shall attain except those who are patient))[24]

And in Soorat Ha-Mim Sajda, where the slave is commanded to repel evil with that which is better than it, so if he does this, then he will become closer with the one with whom he had enmity as if he was a close and beloved friend, then Allaah Ta’ala said:

((But none is granted such goodness except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter).))[25]

18) Allaah Subhanahu informs us that indeed those who benefit from His Ayaat, and He admonishes them with these Ayaat, are the patient and thankful people.

Allaah Ta’ala said: ((And indeed We sent Moses with Our Ayaat “Bring out your people from the darkness into light, and remind them of the Days of Allah.” Truly, in this there are signs for every patient, thankful person.))[26]

And Allaah Ta’ala said about Luqman:

((Do you not see the ships sail through the sea by the grace of Allah? That He may show you His signs? Verily in this are signs for every patient, grateful person.))[27]

And He Ta’ala said regarding the story of Saba:

((So We made them as tales (in the land), and We dispersed them all, totally. Verily, in this are signs for every steadfast, grateful person.))[28]

And He Ta’ala said:

((And among His signs are the ships, in the sea, like mountains. If He Wills, He can cause the wind to cease, and then they would become motionless on the back (of the sea).  Verily in this are signs for everyone who is patient and grateful.))[29]

So these are four places in the Qur’aan which indicate that those who benefit from the Ayaat of the Lord are the patient and thankful people.

19) That Allaah Ta’ala commended His slave Ayyoob with the best of praise due to his patience.

He Ta’ala said:

((Truly We found him patient. How excellent a slave! Verily, he was ever oft-turning in repentance (to Us)!)).[30]

So He called Ayyoob an excellent slave, by knowing that he was a patient person, and this indicates that the person who does not have patience when he is afflicted by trials is indeed a wretched slave.

20) Allaah Subhanahu gave a verdict of loss, as a general verdict about everyone who does not believe, and they are not from the people of Haqq (truth) and patience.  This shows that no one benefits except the people upon the truth and with patience.

Allaah Ta’ala said: ((By ‘Al-Asr’ (the Time).  Verily! Man is in loss. Except those who believe and do righteous good deeds, and recommend one another to the truth and recommend one another with patience.))[31]

This is why Shafiee said: ‘If all the people ponder over this Ayaah it would suffice them.’ This is why the perfection of a slave is in the perfection of his sustenance: the sustenance of knowledge and the sustenance of good actions, and they are Imaan and righteous actions.  And just as the slave needs to perfect himself, he also needs to perfect others than himself, and that is done with advising with the truth and advising with patience, and the basis for this and its foundation and the trunk upon which it stands is indeed Sabr.

21) Allaah singled out the people of the right hand in that they are the people of patience and compassion. They are characterized as such due to their having these two characteristics, and that they advise others with these characteristics.

Allaah Ta’ala said:

((Then he became one of those who believed, and recommended one another to perseverance and patience, and also recommended one another to mercy and compassion.  They are those on the Right Hand (the dwellers of Paradise).))[32]

This is restricted to the people of the right hand who have these two characteristics.  People in comparison to these two characteristics are of four types: those who have these two characteristics are the best of these four types; the evilest type is the one who does not have any patience nor does he have any mercy; the type that follows next is he who has patience but no mercy; then after them is the fourth type who has mercy and compassion, but has no patience.

22) Allaah Subhanahu linked Sabr with the ‘Arkaan (pillars) of Islaam and with all the aspects of Imaan:

He linked patience with Salah (prayer), like in His saying:

((And seek help in patience and prayer))[33]

And He linked patience with general good deeds, like His saying:

((Except those who show patience and do righteous good deeds, for them is forgiveness and a great reward))[34]

And He linked it to piety. Like His saying: ((Verily, he who fears Allaah with obedience to Him and is patient.  ))[35]

And He linked it to being thankful. Like His saying:

((Truly, in this there are signs for every patient, thankful person.))[36]

And He attached patience to the truth.  Like His saying: ((And recommend one another to the truth and recommend one another with patience))[37]

And He linked it with mercy. Like His saying: ((And recommended one another to perseverance and patience, and also recommended one another to mercy and compassion))[38]

And He linked it with Yaqeen (certainty). Like His saying: ((When they were patient and used to believe in Our Ayaat))[39]

And He linked patience to truthfulness.  Like in His saying: ((The men and women who are truthful, the men and women who are patient.))[40]

And He made patience as a reason for His love, and His closeness and His victory, and His help and His good reward. Just some of these characteristics are sufficient as a honour and a favour, and Allaah knows best.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

[1] Nahl 16 : 127

[2] Tur 52:48

[3] Ahqaf 46: 35

[4] 3:139

[5] Qalaam 68:48

[6] 3: 200

[7] Qassas 28:54

[8] Zumar 39:10

[9] Zumar 39:10

[10] Sajda 32:24

[11] Anfaal 8:46

[12] 2: 155- 157

[13] 2 : 45

[14] 3 : 125

[15] Authentic – narrated by at-Tirmidhee

[16] 3: 120

[17] ar-raad 13:23- 24

[18] nahl 16:126

[19] Hud 11:11

[20] ash-Shura 42:43

[21] Luqman 31:17

[22] araaf 7:137

[23] 3 : 146

[24] al-Qasaas 28:80

[25] Fussilat 41:35

[26] Ibrahim 14:5

[27] Luqman 31:31

[28] Saba 34:19

[29] Shura 42:32- 33

[30] Saad 38:44

[31] Al-Asr

[32] Al-balad 90:17-18

[33] 2 : 45

[34] Hud 11:11

[35] Yusuf 12:90

[36] Ibrahim 14:5

[37] Asr 3

[38] Balad 90:17

[39] Sajda 32:24

[40] Ahzaab 33:35

Imaan is Patience and Gratitude – Imam Ibn al Qayyim

Taken from the book: Tools for the Patient & Provisions for the Thankful
By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah
Translated by Abbas Abu Yahya

Imaan is of two halves; half is patience (Sabr) and half is being thankful (Shukr).

More than one from amongst the Salaf said: ‘Patience is half ofImaan.’

Abdullaah bin Masood – radi Allaahu anhu – said: ‘Imaan is of two halves: half is patience and half is gratitude.’
This is why Allaah – Subhanahu – combines patience and being thankful in His saying: <<Truly, in this there are signs for every patient, thankful person.>>[1]

As Allaah has mentioned in the verses of soorat Ha Mim ‘Ain Seen Qaaf 33, and soorat Saba 19, and in soorat Luqman 31.  Indeed there are considerations which have been mentioned for these classifications of patience and gratitude:

The First Consideration:

That Imaan is a definition for all sayings, actions and intentions. And this is divided into two divisions: performing righteous actions and leaving prohibitions; so doing an action is obedience to Allaah and that is the reality of Shukr. Leaving a prohibition is being patient in keeping away from sins, and all of the Deen is about these two aspects: doing that what you have been commanded to do, and leaving what you have been commanded to leave.

The Second Consideration:

That Imaan is built upon two pillars: Yaqeen (certainty), and Sabr(patience). They are two pillars that are mentioned in His Ta’ala’s saying:

<<And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayaat>>[2]

So with Yaqeen, the reality of commands and prohibitions is known, and the reality of reward and punishment is also known.  With patience commands are carried out, and patience also stops a person from doing that which he has been prohibited from.  He will not achieve true faith in fulfilling commands and keeping away from prohibitions, knowing these commands and prohibitions are from Allaah, nor will he achieve true faith of reward and punishment, except with Yaqeen (certainty).

It is not possible for the slave to remain steadfast upon carrying out commands, and stopping oneself from prohibitions except with patience, therefore patience becomes half of Imaan, and the second half of Imaan is being thankful, by carrying out what he has been commanded with, and leaving that which he has been prohibited from.

The Third Consideration:

Imaan is sayings and actions.  Sayings of the heart, and sayings of the tongue.  Actions of the heart, and actions of the limbs.

The explanation of this is: whoever knows Allaah with his heart, and does not affirm it with his tongue then he cannot be a believer.

As Allaah said concerning the people of Pharaoh:

<< And they belied the Ayaat, wrongfully and arrogantly, though they themselves were convinced thereof [i.e. those (Ayaat) are from Allaah] >>[3]

And like wise, Allaah said concerning the people of ‘Aad and the people of Salih :

<<And ‘Ad and Thamûd (people)! And indeed (their destruction) is clearly apparent to you from their (ruined) dwellings. Shaytan made their deeds fair seeming to them, and turned them away from the Right Path, though they were intelligent. >>[4]

And Musa said to Pharaoh:

(( Musa  said: “Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth as clear evidences ))[5].

So these people achieved the sayings of the heart: which are al-Ma’rifah (knowing) and ‘ilm (knowledge), but despite this they were not regarded as believers.  Also, the person who says with his tongue that which is not in his heart is not regarded as a believer, but rather he is regarded as being from the hypocrites.

Also, the one who knows with his heart and affirms it with his tongue is not regarded as a believer with just that, until he performs actions of the heart from love and hate, friendship and hostility; so he loves for Allaah and His Messenger, and he has loyalty to the‘Aawliyah (friends) of Allaah and he shows enmity to the enemies of Allaah, and he submits his heart to Allaah Alone.  Submitting oneself to following His Messenger and obedience to Him (Allaah), and adhering to His Sharia’ externally and internally, and if he does this, it is not sufficient for him to have complete Imaan until he does that what he has been commanded with.

So these four ‘Arkaan (pillars) are the ‘Arkaan of Imaan upon whichImaan is built, and it is: going back to knowledge and action, and abstaining from that which is prohibited, which is also regarded as action. Both knowledge and action cannot be achieved except with patience, so Imaan becomes two halves: one of which is patience, and the other which is the result of this patience, is knowledge and action.

The Fourth Consideration:

The soul has two forces: a driving force, and a restraining force, and the soul is always going back and forth between the rules of these two forces; driven towards that which it loves, and abstaining from that which it dislikes.  The whole of the Deen is based upon, motivating oneself and abstaining.  Motivation towards obedience, and abstention from sinning against Allaah. It is not possible to achieve any of these except by patience

The Fifth Consideration:

The whole of the Deen is hope and fear, so the believer is one who has hope and fear.  Allaah Ta’ala said: <<Verily, they used to hasten on to do good deeds, and they used to call on us in hope and in fear>>[6]

And in  the supplication at the time of going to sleep, which Bukhari narrated in his ‘Saheeh’: ‘O Allaah, indeed I have submitted my self to You, and directed my face towards You, and entrusted my matters to You.’

So you will never find a believer except that he is one who has hope and fear.  Hope and fear are not established except on the stalk of patience, so fear encourages him to be patience and hope steers him towards being thankful.

The Sixth Consideration:

That everything that a slave is exposed to in this world, does not exclude that which will benefit him in this world and in the Hereafter, or that which will harm him in this world and in the Hereafter, or that which will benefit him in one of these two places, and harm him in the other.  The noblest types of action that a person does are those that benefit him in the Hereafter, and he leaves the other world and leaves that which will harm him in it, and this is the reality of Imaan.  Hence the action that benefits him isShukr (thankfulness), and leaving that which harms him is patience.

The Seventh Consideration:

That a slave cannot separate himself from an action that he does, nor a prohibition that he leaves, and destiny overtakes him.  He has an obligation of three things, patience and thankfulness.  So fulfilling that which you have been commanded to do is Shukr (thankfulness) and leaving prohibitions and being patient with your destiny, is patience.

The Eighth Consideration:

Indeed the slave consists of two aspects which call him: an invitation that calls him to the Duniya and its worldly desires and delights.  And an invitation that calls him to Allaah and the Hereafter, and that which has been prepared in it for the ‘Aawliyahof Allaah from amongst its everlasting blessings.

So the rebel of worldly passions and desires is Sabr, and that which responds to Allaah and the Hereafter is Shukr.

The Ninth Consideration:

The Deen revolves around two fundamental principles: determination and perseverance. These are two principles which are mentioned in the hadeeth which has been narrated by Ahmad and an-Nisaee on the authority of the Prophet sallAllaahu alayhi wa sallam ‘O Allaah verily I ask of You perseverance in my affairs, and determination in conduct.[7]
The foundation of Shukr is the correctness of resolve, and the foundation of Sabr is the force of perseverance, so when a slave is supported with determination and perseverance, then he has indeed been supported with assistance and capability.

The Tenth Consideration:

Indeed the Deen is built upon two foundations: Truth and patience, and both are mentioned in the saying of Allaah Ta’ala:

<<And they advise one another to the truth, and recommend one another with patience.>>[8]

So what it is required of the slave is to do actions truthfully with in himself, and implementing them amongst the people.

And this is the reality of Shukr, which is not possible for the slave unless he is patient upon it, and in doing that Sabr becomes half ofImaan.

And Allaah –Subhanahu Ta’ala- knows best.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

[1] Ibrahim 14:5

[2] Sooratul as-Sajda 24

[3] Sooratul Naml 14

[4] Sooratul Ankaboot 38

[5] Sooratul Isra 102

[6] Sooratul Anbiyya 90

[7] As-Saheehah 3228 – Shaykh Albaani

[8] Sooratul Asr 3

Sparkles from the Pearls of Knowledge – Ibn al Qayyim

Taken from

‘Miftah dar as-Sa’ada’
(Key to the land of happiness)

By Shaykh ul-Islaam Ibn Qayyim al-Jawziyyah

Translated by Abbas Abu Yahya 

Knowledge & Ignorance are not equal

Regarding the excellence of knowledge and the people of knowledge, Allaah – Subhana wa Ta’aala – negated equality between the people of knowledge and other than them.

Just like He negated equality between, the companions of Paradise and the companions of the Hell-fire.

Allaah Ta’aala said:

<< Say: “Are those who know equal to those who know not?” >> [ Zumar :9 ]

He also said:

<< Not equal are the dwellers of the Fire and the dwellers of the Paradise >> [ Hashr :20 ]

This indicates the elevated excellence of the people of knowledge and their distinguished nobility.

Vol 1 /11/221

 

Wisdom is knowledge

Allaah Ta’aala testifies for the one who, has been given knowledge, that He has given him lots of good.

Allaah Ta’aala said: << He grants Hikmah to whom He pleases, and he, to whomHikmah is granted, is indeed granted abundant good>> [ Baqarah :269 ]

Ibn Qootayba and the majority of the scholars said: Wisdom is to be on the truth and to act upon it, and that is beneficial knowledge and good actions.

Vol 1/26/227

Knowledge is the Greatest Blessing

Allaah Ta’aala has given numerous blessings to His Messenger, and has given him excellence.  Allaah Ta’aala has made the greatest blessing that He gave to him the Book and Hikmah (wisdom).

Allaah taught him that which he did not know.

Allaah Ta’aala said:

<< Allaah has sent down to you the Book and Al­-Hikmah and taught you that which you did not know. And Ever Great is the Grace of Allaah unto you >> [Nisa: 113]

Vol 1 / 27 / 227  

The Blessing of knowledge obligates thankfulness to Allaah

Allaah Ta’aala reminded His believing slaves with this blessing, and He commanded them to be thankful for it, and that they should remember Him, for the blessings He bestowed to them.

Allaah Ta’aala said:

<< Similarly, We have sent among you a Messenger of your own, reciting to you Our Verses and sanctifying you, and teaching you the Book and the Hikmah  and teaching you that which you did not used to know. Therefore remember Me, I will remember you, and be grateful to Me and never be ungrateful to Me. >> [ Baqarah : 151-152 ]

Vol 1 / 28 / 227

Knowledge is Goodness in this World

Al-Hasan said regarding “the saying of Allaah Ta’aala << “Our Lord! Give us in this world that which is good!” >> [ Baqarah: 201]

It is knowledge and worship.

And regard Allaah’s saying <<and in the Hereafter that which is good>> [ Baqarah : 201 ]

It is Paradise.”

This is from the best explanations of this Ayaah indeed the greatest of the goodness of this world, is beneficial knowledge and good actions.

Vol 1/102/397

[Download this as PDF]

Categories of People Regarding ‘Ilm (knowledge) – Ibn al Qayyim | Dr. Saleh As Saleh

An Article Based Upon Imaam Ibnu Qayyim’s
Discussions in his Classical

Miftaahu Daari-s-Sa’aadah
The Key for the Abode of Happiness

Adapted to English
By  Dr. Saleh As-Saleh (rahimahullaah)

Click Below Link to Read or Download the Document (PDF)

Categories of People Regarding ‘Ilm (knowledge) – Imam Ibn al Qayyim – Dr Saleh as Saleh

Courtesy: Understand-Islam.Net

Listen / Download Mp3 (Time 20:43)

Correcting the two strengths of knowledge and action – Ibn al Qayyim

Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah
Taken from ‘Miftah dar as-Sa’ada’ (key to the land of happiness)
Translated by Abbas Abu Yahya

The saying of Allaah Ta’ala :

((By Al-‘Asr (the time). Verily! Man is in loss, except those who believe and do righteous good deeds, and recommend one another to the truth and recommend one another to patience.))

Ash-Shafiee – may Allaah be pleased with him – said: ‘If all the people reflected over this Soorah it would be sufficient for them.’

The explanation of this is that this Soorah has four levels, and by completing these, a person can achieve the highest goal in being complete.

  1. The first is: Knowing the truth.
  2. The second: his acting upon the truth.
  3. The third: Him teaching the one who is deficient in the truth.
  4. The fourth: Being patient in learning the truth, and acting upon it, and teaching it.

Allaah Ta’ala mentioned these four levels in this Soorah, and AllaahSubhanahu testified in this Soorah by al-Asr (the time) that everyone is in loss, except those who believe and do righteous, good deeds and they are those who knew the truth, and they testified to the truth.

So the above is a level.

They did righteous, good deeds and they are those who performed worship with what they knew about the truth.

So this is a level.

They advise with the truth; they advise one another, teaching and guiding each other.

So this is the third level.

They advise with patience; they were patient with the truth, and they advised each other with patience upon the truth, and to be steadfast.

And this is the fourth level.

This is the end of completeness; indeed completeness is that a person is complete in himself, and completes others.  His completeness is by correcting his two strengths, the strength of knowledge and the strength of actions.  Correction of the strength of knowledge is with Emaan, and correction of the strength of actions is by doing righteous deeds, and by completing people other than himself, and by learning this knowledge, and being patient upon it, and his recommending with patience upon knowledge and action.

So this Soorah, even though it is brief, is one of the most collective soorahs of the Qur’aan for goodness from all its different angles.

Praise be to Allaah Who has made the Qur’aan sufficient for everything, a cure from every disease, a guidance to all that is good.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

‘Miftah dar as-Sa’ada’ vol.1 p.238
(key to the land of happiness)

Being Pleased With Allaah, His Messenger & His Deen : Shaykhul Islaam Ibn Qayyim al-Jawziyyah

By Shaykhul –Islaam Ibn Qayyim al-Jawziyyah as-Salafi -Rahimullaah-
Translated & Compiled  by Abbas Abu Yahya

Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘The Prophet – sallAllaahu alayhi wasallam –said:

ذَاقَ طَعْمَ الإيمانِ : مَنْ رَضِيَ بالله ربًّا، وبالإسلام دينًا، وبمحمَّدٍ رَسُولاً

‘The sweetness of Eemaan has been tasted by he, whomever is pleased with Allaah as a Lord, Islaam as a religion and Muhammad as a Messenger.’

[Collected by Muslim]

The Prophet – sallAllaahu alayhi wa sallam –said:

مَنْ قَالَ حِيْنَ يَسْمَعُ النِّدَاءَ رَضِيتُ بِاللَّهِ رَبًّا، وَبِمُحَمَّدٍ رَسُولاً، وَبِالإِسْلاَمِ دِينًا. غُفِرَ لَهُ ذَنْبُهُ

‘Whoever says, when he hears the call to prayer, I am pleased with Allaah as a Lord, Muhammad as a Messenger and Islaam as a religion, then his sin will be forgiven.’

[Collected by Muslim]

The levels of the religion revolve around these two Ahadeeth and they end with these.

Indeed these two Ahadeeth include being pleased with the Ruboobeeyah (Lordship) of Allaah Subhanahu, and His Ulooheeyah (worshipping Him), being pleased with His Messenger and having obedience to him, and being pleased with Allaah’s religion and having submission to it.

Whoever has these four aspects combined, then he truly is a Siddeeq (truthful) person. It is an easy claim and statement to say, but it is from the most difficult matters in reality and in being tested, especially if what occurs opposes the desires of the soul and the intent of that becomes clear that being pleased was stated with just the tongue, so it was upon the tongue and not with ones actions.

Therefore, being pleased with Allaah’s Ieelaheeya (meaning the One who is worshipped):

includes being pleased with loving Him alone, being fearful of Him, having hope in Him, and turning repentantly to Him, and having devotion for Him,  andstrength of intention and having all love for Him,  the person being pleased does everything to please his beloved, and this includes His worship and having sincerity for Allaah.

Being pleased with His Ruboobeeyah (Lordship):

This includes being pleased with what Allaah has planned and disposed for His slave. Being pleased with Allaah’s Ruboobeeyah also includes singling Allaah out alone for having trust and reliance upon Him, and seeking assistance with Him, trusting Him, having reliance upon Him, and that a person is pleased with everything that Allaah does to him.

The first: includes being pleased with what He commands.

The second: includes being pleased with what He destined for him.

There are many people who are pleased with Allaah as a Lord and they do not desire any other Lord except Him, however, they are not pleased with Him with being the only Wali (Guardian) and being the only Helper. But they have loyalty to Awaliyah other than Allaah, thinking that they are bringing you closer to Allaah, and that being loyal to them is like being loyal to those who are close to the king, and this is specific Shirk.

Indeed Tawheed is that a person does not take any one other than Allaah as an Awaliyah, and the Qur’aan is full of the description of the Mushrikeen that they took Awaliyah other than Allaah.

This is not the loyalty that one has for Allaah’s Prophets, His Messengers and His believing slaves, since this is from the completion of Eemaan to have loyalty to His Prophets, and this is in fact complete loyalty for Allaah.

Therefore, having loyalty for His Awaliyah is one colour and taking a Wali other than Allaah is a different colour. Whoever has not understood the distinction and criterion between them, then he must study Tawheed from its foundation, since this issue is a foundation of Tawheed and its base principle.

There are many people who desire to take someone other than Allaah as a judge to whom they can take their judgements to.

With whom they could debate, and be pleased with his judgement.

These three levels are the pillars of Tawheed; that none other than Allah is taken as a Lord, or as a deity and none other than Him has a command.

Being pleased with His Prophet:

As for being pleased with His Prophet as a Messenger: then this includes having prefect obedience to him, and complete submission to him, whereby the Prophet –sallAllaahu alayhi wa sallam– is foremost to a person than his own self.  So he does not take guidance except from the places of the Messenger’s speech,  he does not turn for a judgement except to him, and no one gives a judgement above his,  and he totally is not pleased with someone else’s judgement, not in anything from the Asmaa (Names) of Allaah and His characteristics and His actions, nor in anything from the perception and sense of the reality of al Eemaan and its different  levels,  nor in anything from the Ahkam (rulings) apparent and hidden, and a person is not pleased with a ruling regarding these things from someone other than the Messenger, and he is not pleased except with his ruling.

If however a person is incapable of following the Messenger’s judgement, then him having someone else’s judgement then this is from the view of forceful nourishment for a person who cannot find that which would sustain himself with except from dead flesh and blood.  The best that can be said about this situation is that it is like using dust, which is used for Tayummum (dry ablution) when a person is incapable of using water for purification.

Being pleased with His Deen (Religion):

As for being pleased with the Deen, so if the Deen says something or gives a ruling or commands or prohibits then a person should be completely pleased with it. There does not remain any opposition and resistance in his heart from its ruling, and he submits to it with total submission.  Even if it opposes what his own self intends, or his desires, or the statement of the one whom he blindly follows, or his Shaykh or his sect, this is where all the people desert you except the Ghuraba (those who adhere to the Sunnah) in this world.

Beware of feeling distressed and lonely of being isolated and alone [i.e. Since the people abandon you for holding on to the Sunnah, being from the Ghuraba.]  since indeed it is -and I swear by Allaah- the distinction of honour and companionship with Allaah and His Messenger and it is the soul of being close to Allaah.  And being pleased with Allaah as a Lord, Muhammad as a Messenger and Islaam as a religion.

[From: ‘Madarij as-Salikeen’ 2/170-172]

The Different Wordings of the Hadeeth

1 – From Abu Sa’eed al-Khudri saying that the Messenger of Allaah – sallAllaahualayhiwasallam– said:

(مَنْ قَالَ: رَضِيتُ بِاللَّهِ رَبًّا وَبِالْإِسْلَامِ دِينًا وَبِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَبِيًّا وَجَبَتْ لَهُ الْجَنَّةُ)

‘Whoever says: ‘I am pleased with Allaah as the Lord, Islaam as the Religion and with Muhammad as the Prophet, then Paradise becomes obligatory for him.’

[Collected in SilsilahSaheehah 334 &Saheeh Abu Dawood 1368]

2 – From Aamir bin Sa’ad bin Abee Waqas from his father from the Messenger of Allaah – sallAllaahualayhiwasallam –that he said:

(مَنْ قَالَ حِينَ يَسْمَعُ الْمُؤَذِّنَ: وَأَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ رَضِيتُ بِاللَّهِ رَبًّا وَبِالْإِسْلَامِ دِينًا وَبِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَسُولًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ)

‘Whoever says when he hears the Mu’adhin (the caller to the prayer): Wa Ana Ashhaduanala  ilaha ‘illa Allaah wahdahu la shareekalahu wa Ashhaduanna Muhammadan Abduhu wa Rasooluhu Radeetu Billaahi Rabban wa BilIslaami Deenan wa Bi Muhammad sallAllaahu alayhi wa sallam Rasoolan.’

(I testify that there is none worthy of worship in truth except Allaah Alone and He has no partners and that Muhammad is His slave and Messenger, I am pleased with Allaah as the Lord, with Islaam as the Religion and with Muhammad as the Messenger’) Then his previous sins are forgiven.’

[Collected in Saheeh Abu Dawood 537]

3 – From al-Munaydhir a Companion of the Messenger of Allaah – sallAllaahu alayhi wa sallam- and he used to be in Africa who said: I heard the Messenger of Allaah – sallAllaahu alayhi wa sallam – say:

من قال إذا أصبح :” رضيت بالله ربا و بالإسلام دينا و بمحمد نبيا “،فأناالزعيم لآخذن بيده حتى أدخله الجنة

‘Whoever says in the morning: ‘I am pleased with Allaah as the Lord, Islaam as the Religion and with Muhammad as the Prophet,’ then I am a guarantor that I will indeed definitely take him by his hand until I can enter him in to Paradise.’

[Collected in At-Targheeb by al-Mundhari, Tabarani & Albaani in Silsilah Saheehah 2686 and he said the Hadeeth is Thaabit (Established)]

Al-Ayni said in his explanation of Abu Dawood:

Regarding the Messenger’s saying: ‘I am pleased with Allaah as the Lord’ means: I am convinced by Him, He is sufficient for me, and I do not require anyone along with Him.

Regarding the Messenger’s saying:  ‘and with Muhammad as the Prophet,’ means: that I am content with Muhammad as a Messenger to me and to all the other Muslims.

Regarding the Messenger’s saying:  ‘Islaam as the Religion’ means: I am content with Islaam as a religion, meaning I do not desire another way other than Islaam, and I do not follow except that which is in agreement with the Sharia’ of Muhammad – alayhi as-Salaam- or that I do not desire other than Islaam as a Deen.’

[SharhAbeeDawood by al-Ayani 2/484]

Al-Ayni continues in his explanation:

If it is said what is the intent of the saying: ‘as a Deen’, I say: the meaning of Deen here is Tawheed; … . . as in the saying of Allaah Ta’ala:

ومَنيَبتَغ غَيرَ الإِسلاَم دينا

<< And whoever seeks a religion other than Islaam>>[Ala-Imran: 85]

Means: Tawheed.

As for the authentic hadeeth from Umar who said: ‘While we were with the Messenger of Allaah that day, all of a sudden a man came to visit whose clothing was exceedingly white…..’ to the end of the hadeeth. So here the Messenger of Allaah generalized the ‘Deen’ upon ‘Islaam, Eemaan (faith) and Ihsaan (perfection of worship)’  due to his saying: Indeed that was Jibraeel who came to you to teach you your Deen.’ He taught them these three things.

Therefore, sometimes the Deen is stated for the three things which Jibraeel – Alayhi as-Salaam – inquired about, and sometimes it is stated for Islaam as is in the saying of Allaah Tala’a:

اليَومَ أكمَلتُ لَكُم دينَكُم وَأتمَمتُ عَلَيكم نعمَتيوَرَضيتُ لَكُمُ الإسلاَمَ دينا

<< This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islaam as your religion.>>[al-Maidah: 3]

[From: ‘SharhAbeeDawood’ by al-Ayani 2/486-7]

Saying it three times is not Authentic

Da’eefFrom Abee Salaam the servant of the Prophet – sallAllaahu alayhi wa sallam- from the Prophet – sallAllaahu alayhi wa sallam- that he said:

‘There is no Muslim or human or slave who says when the morning comes and when the evening approaches, three times: ‘I am pleased with Allaah as the Lord, Islaam as the Religion and with Muhammad as the Prophet, except that it is a right upon Allaah that he will please him on the Day of Judgement.’

[Collected by Ibn Abee Shaybah in ‘al-Musannaf’ and in ‘al-Musnad’ & Albaani declared it Da’eef in Silsilah Ahadeeth ad-Da’eefah no. 5020]

And in another wording:

Da’eef‘who says when the morning comes and when the evening approaches, three times: ‘I am pleased with Allaah as the Lord, Islaam as the Religion and with Muhammad as the Prophet.’ except that it is a right upon Allaah that he will please him.’

[Albaani declared it Da’eef in ‘Da’eef al-Jamia’ as-Sagheer’ No. 5734]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance

The Explanation of the Meanings of the Names of the Prophet – Ibn al-Qayyim

The Explanation of the Meanings of the Names of the Prophet (sallallaahu ‘alayhi wa sallam) – Taken from ‘Zaad al-Ma`aad’ (1/88-97) of ibn al-Qayyim, rahimahullaah

Bismillaahir-Rahmaanir-Raheem

Know that the Prophet (sallallaahu ’alayhi wa sallam) has been called by many names and titles in the Qur`aan and Sunnah, each one of them describing a special quality of this exalted personality. And in understanding them and reflecting upon them, we can, by the permission of Allaah, increase in our love and following of the Messenger of Allaah (sallallaahu ’alayhi wa sallam). This discussion is taken from ‘Zaad al-Ma`aad’ (1/88-97) of ibn al-Qayyim, rahimahullaah, summarised.

The names of the Prophet (sallallaahu ’alayhi wa sallam) are of two types:

  • Those names that are specific to him and none of the Messengers before him had these names, like Muhammad, Ahmad, al-Aaqib, al-Haashir, al-Muqaffee, Nabi al-Malhama.
  • Those names and qualities that are not specific to him, and were shared by the Messengers before him, but are found in him in the most complete and perfect forms. Like: Messenger of Allaah, His Prophet, His Servant, Prophet of Mercy etc.

What follows is an explanation of some of them.

Muhammad: is a passive participle, whosoever is praised, possessing many praiseworthy qualities then he is muhammad. And Muhammad (sallallaahu ’alayhi wa sallam) is praised more than any other person, and this is why – and Allaah knows best – he was called by this name in the Torah, due to the many praiseworthy qualities which he, his religion, and his nation possess such that even Moses wished that he would be from them.

Ahmad: Derived, as is Muhammad, from the noun hamd (praise). A group of scholars said that it is a passive participle, meaning: his praising of Allaah is more than any other person’s praise of him, and therefore he is the most deserving of being praised and the first. So in meaning Ahmad is similar to Muhammad except that the distinction is that he is Muhammad due to his possessing many praiseworthy qualities, and he is Ahmad due to his being praised in a more excellent way than the praise of any other. And this is the most complete meaning of this word, and the most extensive in commending him (sallallaahu ’alayhi wa sallam).

Also these two names stem from his character, and the praiseworthy qualities specific to him, and it is because of these that he is called Muhammad (sallallaahu ’alayhi wa sallam) and Ahmad. And he is the one who is praised by the People of the Heaven, the People of the earth, the People of the world and the People of the Hereafter.

Al-Mutawakkil: (The One who puts his trust in Allaah). In the Saheeh of Bukhaaree from the hadeeth of Abdullaah bin Umru who said, “I read the description of the Prophet (sallallaahu ’alayhi wa sallam) in the Torah: Muhammad is Messenger of Allaah, My servant and Messenger, I have called him al-Mutawakkil. He is neither rude nor harsh and he does not shout in the markets, and he does not return an evil for an evil, rather he overlooks and forgives. And I will not make him to die until I make firm the nation through him, causing them to say: there is none worthy of worship except Allaah.” {1}

He (sallallaahu ’alayhi wa sallam) is the most deserving of this name, because the trust he put in Allaah to establish the religion was a trust unequalled by any other.

Al-Maahee: (the destroyer/effacer). This has been explained in the hadeeth of Jubair bin Mut`am: “al-Maahee: the one through whom Allaah destroys and effaces unbelief.” {2}

Disbelief was not destroyed and removed by any single person as completely as was done by the Prophet (sallallaahu ’alayhi wa sallam). For indeed he was sent, and all of the inhabitants of the earth were in disbelief, except for some remnants of the People of the Book. Consisting of the worshippers of idols, the Jews who had the Anger of Allaah on them, the Christians who had been misguided, the atheist Saabi`een, the worshippers of the stars and the fire, and the philosophers who did not acknowledge the laws of the Prophets. And Allaah effaced them all through His Messenger until He established His religion and made it supreme over all others, and made it spread to the extent that the night and day spreads, and made his call as the rays of the sun in the various lands.

Al-Haashir: (the Gatherer). He is the one who gathered and united the people at his feet, and therefore it was as if he had been sent for this purpose.

Al-Aaqib: (The Last). He is the one who came at the end of the line of Prophets, and there is no prophet after him.

Al-Muqaffee: (). He is the one who was sent with the characteristics of the Messengers that had preceded him, and was their seal.

Nabi at-Tawba: (the Prophet of Repentance). It was by him that Allaah opened the door of repentance for the inhabitants of the earth [by them accepting his message], and Allaah forgave them with a forgiveness that was not given to the people before him. {3}

And the Prophet (sallallaahu ’alayhi wa sallam) was the one who sought forgiveness from Allaah the most, to the extent that he would say, “My Lord forgive me and turn toward me, You are The Oft-Forgiving, The Oft-Returning” {4}, 100 times in a single sitting. And he used to say, “O people repent to Allaah, your Lord, for indeed I repent to Allaah 100 times in a day”. {5}

And likewise the repentance of his (sallallaahu ’alayhi wa sallam) nation is more complete than the repentance of all the other nations, the most quickest in being answered, and the easiest to be obtained. For the repentance of the previous nations was of the most difficult matters, to the extent that the repentance for the worshippers of the cow amongst the People of Israa`eel was to kill those worshippers. {6} But as for this nation, then from the Kindness of Allaah to it is that he has made repentance dependant upon sorrow and abstaining (from the sin in question).

Nabi al-Malhama: (The Prophet of Slaughter). He was the one who was sent with Jihaad to the enemies of Allaah, and no prophet before him did Jihaad to the extent that the Messenger of Allaah (sallallaahu ’alayhi wa sallam) and his nation fought Jihaad. And the like of the large wars that took place between him and the disbelievers were not seen before him. For his nation fought the disbelievers in lands to the ends of the earth.

Nabi ar-Rahma: (The Prophet of Mercy). He was the one whom Allaah sent as a Mercy for the universe. And Allaah was Merciful to all the people of the earth through him, both the believers and the disbelievers.

Al-Faatih: (the opener/conqueror). It was through him that Allaah opened the door of guidance after it had been closed, and opened closed eyes and deaf ears and sealed hearts. And through him Allaah conquered the lands of the disbelievers, and opened the doors of Paradise, and opened through him the ways of acquiring beneficial knowledge and righteous actions. And He opened through him both the doors of this world and the hereafter.

Al-Ameen: (the Trustworthy). He is the most deserving out of all creation for this name. For he is the trustee of Allaah of His revelation and religion. And he is the trusted one in the Heaven and in the earth. And this is why he was called al-Ameen before his Prophethood.

Al-Basheer: (the Bearer of glad tidings). He is the bearer of glad tidings for the one who obeys him of reward, and he is the Warner (an-Nadheer) of the one who disobeys him of punishment.

And Allaah called him his servant (Abd) in many places in His Book for example, ‘Blessed be He who revealed the Furqaan to His servant’. {7}

It is established that he (sallallaahu ’alayhi wa sallam) said, “I am the Master (sayyid) of the children of Aadam [on the Day of Judgement] and I am not being arrogant.” {8}

And Allaah called him an Illuminating Lamp (Siraaj Muneer). And all praise is due to Allaah, and peace and blessings be upon His Messenger.

FOOTNOTES:

{1} Related by Bukhaaree in chapter dealing with the tafseer of Surah Fath.

{2}The full hadeeth is, “I am Muhammad, and I am Ahmad, and I am al-Maahee through whom Allaah effaces disbelief, and I am al-Haashir through who the people are gathered at my feet, and al-Aaqib after whom there is no Prophet.” Related by Bukhaaree in the chapter dealing with the tafseer of Surah Saff

{3} For example, a person who enters Islaam shall have all his sins forgiven provided he does not persist in them while he is a Muslim.

{4} Related by at-Tirmidhee in the chapter of du`aa (no.3430) and it is saheeh.

{5} Related by Muslim in the chapter of Dhikr and Du`aa.

{6} See Qur`aan (2:54)

{7} Qur`aan (25:1)

{8} Related by at-Tirmidhee in the chapter ‘Excellence of the Prophet’ (no.3618) and it is saheeh.

The Prophet’s Battles, Armies and Expeditions : Imam ibn al-Qayyim

From “Zâd al-Ma’âd fî Hadyi Khayri-l ‘Ibâd”

All of the Prophet’s Ghazwat, Bu’uth and Saraya [1] occurred after the Hijrah, within a span of ten years. There were either twenty-seven Ghazwat, or twenty-five, or twenty-nine. The Prophet sallallâhu ‘alayhi wa sallam had to fight in nine battles, Badr, ‘Uhud, al-Khandaqh, Quraidhah, al-Mustaliqh, Khaybar, al-Fath’ (Conquering of Makkah), ‘Hunayn and Tâ’if. It was said that the Prophet sallallâhu ‘alayhi wa sallam also fought against Banî an-Nadhîr (a Jewish tribe) and at al-Ghabah and Wadi al-Qura, which was a suburb of Khaybar.

As for the Saraya of the Prophet sallallâhu ‘alayhi wa sallam and the armies he sent, they numbered close to sixty. There were seven major battles: Badr, ‘Uhud, al-Khandaqh, Khaybar, al-Fath’, ‘Hunayn and Tabuk. [2] Several parts of the Qur’ân mentioned these major Ghazwat. For instance, Sûrah al-Anfâl (chapter 8) was revealed about Ghazwat Badr, while the last part of Sûrah ali-‘Imrân (chapter 3) was about Ghazwat ‘Uhud, from Allâh’s statement,

“And (remember) when you [Muhammad sallallâhu ‘alayhi wa sallam] left your household in the morning to post the believers at their stations for the battle” [3:121],

until just before the end of the Sûrah. The beginning of Sûrah al-Ahzâb (chapter 33) was revealed about the battles of al-Khandaqh, Quraydhah and Khaybar. Sûrah al-‘Hashr (59) was revealed about Banî an-Nadhîr, al-Fath’ (48) about al-‘Hudaibiyyah and the battle of Khaybar. The conquering of Makkah was mentioned indirectly in Sûrah al-Fath’ and directly in Sûrah an-Nasr (110). He sallallâhu ‘alayhi wa sallam was wounded during the battle of ‘Uhud. [3] The angels fought alongside the Prophet sallallâhu ‘alayhi wa sallam during the battles of Badr [4] and ‘Hunayn. They also descended during the battle of al-Khandaqh [5], where they shook the Mushriks [surrounding Madînah] and defeated them. During that battle, the Prophet sallallâhu ‘alayhi wa sallam threw a handful of sand at the faces of the Mushriks (Polytheists) and they fled [without a fight]. [6]

The Prophet sallallâhu ‘alayhi wa sallam won decisively in two battles, Badr and ‘Hunain. He used al-Manjaniq (mongonel, or catapult) during on battle, at-Tâ’if, and took cover behind a trench during Ghazwat al-Khandaqh, also known as Ghazwat al-Ahzâb. Salmân al-Farsî radiallâhu ‘anhu suggested that the trench be dug in that battle.


Footnotes

[1] ‘Ghazwat‘, pl. for ‘Ghazwah‘, means battles. The battles that the Prophet sallallâhu ‘alayhi wa sallam led himself were called, ‘Ghazwat‘, whereas the armies and expeditions he sent while remaining behind are called, ‘Bu’uth‘, pl. for, ‘Ba’th‘, and ‘Saraya‘, pl. for, ‘Sariyyah‘.

[2] All of which are mentioned in detail later on in, Zâd al-Ma’âd.

[3] Al-Bukhârî (3767) narrated that Sahl bin as-Sa’idi was asked about how the wound of the Prophet sallallâhu ‘alayhi wa sallam was treated, and he replied, “‘Alî used to bring water in his shield and Fâtimah (the Prophet’s daughter and ‘Alî’s wife) used to wash the blood off his face. Then straw mat was burnt and the wound was filled with it.”

[4] Al-Bukhârî (3694) narrated that ‘Abdullâh ibn ‘Abbâs radiallâhu ‘anhu said that the Prophet sallallâhu ‘alayhi wa sallam said on the day of Badr, “Here is Jibrîl, holding the head of his horse and wearing war armours.” Allâh sent the angels to strengthen their hearts of the believers and to aid them.

[5] Shaykh ‘Irfân said, “Allâh said in Sûrah al-Ahzâb (33:9), ‘O you who believe! Remember Allâh’s Favour to you, when there came against you hosts, and We sent against them a wind and forces that you saw not [angels during the battle of Al-Ahzâb (the Confederates, Ghazwat al-Khandaq (in 5 AH)]. And Allâh is Ever All-Seer of what you do.’

[6] Al-Bukhârî (2716) and Muslim (3277) narrated that Allâh’s Apostle sallallâhu ‘alayhi wa sallam asked for Allâh’s wrath upon the Ahzâb, saying: “O, Allâh, Revealer of the Holy Book, and the One swift at reckoning! O, Allâh, Defeat the confederates. O, Allâh, Defeat them and shake them.”

Polishing the Hearts : Imaam ibn al-Qayyim al-Jawziyyah

Imaam ibn al-Qayyim al-Jawziyyah (d.751 H), rahimahullaah 1
From al-Istiqaamah magazine Shawwal 1418H/ February 1998

Allaah – the Most High – said:

“O you who believe! Remember Allaah and remember Him a lot.” [Soorah al-Ahzaab 33:4I].

“Those men and women who remember Allaah a lot.” [Soorah al-Ahzaab 33:35].

“So when you have finished the rights of your Pilgrimage, then remember Allaah as you remember your fore-father, or with more intense remembrance.” [Soorah al-Baqarah 2:200].

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

Al-Bayhaqee relates from ‘Aaishah radiallaahu ‘anhaa that the Prophet sallallaahu ‘alayhi wa sallam said: “There is no time in which the son of Aadam does not remember AIIaah in it, except that it will be a source of regret for him on the Day of Judgement” 2

Mu’aadh ibn jabal radiallaahu ‘anhu relates that the Prophet sallallaahu ‘alayhi wa sallam said: “The people of Paradise will not have any regrets except for those moments in which they were not engaged in the dhikr (remembrance) of Allaah.” 3

Mu’aadh ibn Jabal also relates that Allaah’s Messenger sallallaahu ‘alayhi wa sallam was asked: What action is the most beloved to Allaah? So he replied: “That you continue to keep your tongue moist with the dhikr of Allaah, until you die.” 4

POLISHING THE HEART

Abu Dardaa radiallaahu ‘anhu said:”For everything there is a polish and the polish for the heart is the dhikr of Allaah”.

Al-Bayhaqee relates from Ibn ‘Umar radiallaahu ‘anhu that AlIaah’s Messenger sallallaahu ‘alayhi wa sallam said: “For everything there is a polish, and the polish for the hearts is the dhikr (remembrance) of Allaah. There is nothing more potent in saving a person from the punishment of Allaah than the dhikr of Allaah.” It was said: Not even Jihaad in the path of Allaah. So he replied: “Not even if you were to continue striking with your sword until it breaks.”5

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

(i) neglecting remembering Allaah, and

(ii) committing sins.

The polish for these two things is:-

(i) seeking Allaah’s forgiveness and

(ii) dhikr.

CONFUSING TRUTH WITH FALSEHOOD

Whoever neglects [remembering Allaah] most of the time, then his heart will become rusty in accordance with how neglectful the person is. And when this [filthy] rust accumulates on the heart, then it no longer recognises things as they really are. Thus, it views falsehood as if it is the truth, and truth as if it is falsehood. This is because this rust darkens and confuses the heart’s perception, and so it is unable to truly recognise things for what they really are. So as the rust accumulates, the heart gets blackened, and as this happens the heart becomes stained with this filthy rust, and when this occurs it corrupts the heart’s perception and recognition of things. The heart [then] does not accept the truth nor does it reject falsehood, and this is the greatest calamity that can strike the heart. Being neglectful [of dhikr] and following of whims and desires is a direct consequence of such a heart, which [further] extinguish the heart’s light and blinds its vision. Allaah – the Most High – said:
“And do not obey him whose heart We have made to be neglectful of Our remembrance, one who follows his own whims and desires and whose affairs are furat [have gone beyond bounds and whose deeds have been lost].” [Soorah al-Kahf 18:28].

QUALITIES OF A GUIDE

So when a worshipper desires to follow another person, then let him see: Is this person from the people of dhikr, or from the people who are negligent [about remembering Allaah]? Does this person judge in accordance with his whims and desires, or by the Revelation? So, if he judges by whims and desires then he is actually from those people who are negligent; those whose affairs have gone beyond bounds and whose deeds are lost.

The term furat [which occurs in the above verse] has been explained in many ways. It has been explained to mean:- (i) losing the rewards of that type of action which is essential to do, and in which lies success and happiness; (ii) exceeding the limits of something; (iii) being destroyed; and (iv) opposing the truth. Each of these sayings are very close in meaning to each other.

The point is that Allaah – the One free from all imperfections, the Most High – has prohibited following all those who possess such attributes. So it is absolutely essential that a person considers whether such attributes are found in his shaykh, or the person who’s example he follows, or the person that he obeys. If they are, then he should distance himself from such a person. However, if it is found that the person is, in most cases, pre-occupied with the dhikr of Allaah and with following the Sunnah, and his affairs do not exceed the limits, but rather he is judicious and resolute in his affairs, then he should cling to him very firmly.

Indeed, there is no difference between the living and the dead, except with the dhikr of Allaah; since [the Prophet sallallaahu ‘alayhi wa sallam] said: “The example of one who remembers Allaah and someone who does not, is like the example between the living and the dead.”6


FOOTNOTES

1. AI-Waabilus-Sayyib min Kalimit-Tayyib (pp.78-82).

2. Hasan: Related by Abu Nu’aym in al-Hiliyatul-Awliyaa (51361-362). It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami’ (no.5720).

3. Saheeh: Related by lbnus-Sunnee in ‘Aml al-Yawma wal-Laylah (no.3). Refer to Saheehul-Jaami’ (no.5446).

4. Hasan: Related by lbn Hibbaan (no.2318). It was authenticated by Shaykh Saleem al-Hilaalee in Saheeh al-Waabilus-Sayyib (p.80).

5. Saheeh: Related by Ahmad (4/352), from Mu’aadh ibn Jabal radiallaahu ‘anhu. It was authenticated by al-Albaanee in Saheehul-Jaami’ (no.5644).

6. Related by al-Bukhaaree (11/208) and Muslim (1/539).

From al-Istiqaamah magazine Shawwal 1418H/ February 1998

The Supplication and Al-Qadar : Imaam Ibn Qayyim Al-Jawziyyah

Imaam Ibn Qayyim Al-Jawziyyah
Source:His monumental book Ad-Daa wad-Dawaa [The Sickness and the Cure] (pg.22 -23)

al-ibaanah Publications

Here there occurs a very popular question and it is:

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

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

So it can be said to one of them:

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

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

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

Some of them try to be clever and say:

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

Another group, more slick than this one says:

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

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

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

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

The correct view:

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

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

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

Tags: dua can change destiny hadith, dua can change taqdeer hadith, can dua change destiny of marriage, nothing can change the divine decree except dua, can dua change qadr islamqa, nothing can change qadr except dua

 

The Wisdom and Benefits behind Fasting : Imaam Ibn Qayyim Al-Jawziyyah

Author:Imaam Ibn Qayyim Al-Jawziyyah
Source:Abridged from his book Zaad al-Ma’aad [Al-Muntaqaa Newsletter: 1/9]
Translator:abu maryam
Produced by:al-manhaj.com

The objective behind fasting is to restrain the soul from (its) desires and to prevent it from those things, which are beloved to it. And its purpose is to control the soul’s strength, so that it can be prepared to attain what is found in it (the fast) from success and joy for the soul. Through the fast, one curbs his hunger and thirst and is reminded of the condition of the hungry stomachs of needy people.

Through fasting, one narrows the passages the Devil has inside the servant (of Allaah) by narrowing the passages of food and drink. Also, it prevents the forces of the limbs from getting too accustomed to things that are harmful to it in this world and the hereafter. And each of the soul’s body limbs and energies can cease their rebelliousness (to Allaah) and be harnessed by its bridle.

So therefore, the fast is the bridle of those who fear and obey Allaah and the shield of those wage war (against desires). And it is a garden for the righteous and devoted servants of Allaah. And it is for the Lord of the worlds, over all other actions (done to please Allaah). This is since the person who fasts, in fact does nothing. He only abandons his desire and his food for the sake of the One whom he worships.

So fasting is an abandonment of those things that the soul loves and desires, preferring instead Allaah’s love and contentment. And it is a secret kept between the servant and his Lord – no one else is aware of it.

Fasting has an amazing effect in preserving one’s outer limbs and inner capacities as well as protecting the soul from being overtaken by destructive components, which can ruin and destroy it. And it has a remarkable effect in causing all the harmful things that prevent the soul from being healthy to be emptied out. So fasting guards and protects the health of the person’s heart and body limbs. And it returns the soul all that the hands of the desires has taken from it. So it is from the greatest ways of improving one’s Taqwaa, as Allaah says: “O you who believe! Fasting is prescribed for you as it was prescribed for those before you in order that you attain Taqwaa.” [Surah Al-Baqarah: 185]

The Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Fasting is a shield.” And he commanded those who had intense desires for marriage but were not able to marry, to observe fasting, making it a shield against those desires (of marriage).

When the benefits of fasting are born witness to by sensible minds and upright intuitions, one will come to realize that Allaah prescribed it as a mercy for mankind, goodness to them and a protection and shield for them. The Prophet’s (Sallallaahu ‘alaihi wa Sallam) guidance concerning it was the most perfect of guidance, and the best for reaching the desired objective and the easiest on the soul.

Since restraining the soul from what it loves and desires is from the most difficult and hardest of things, its obligation was delayed until the middle of Islaam, after the Hijrah. This was at the point when the Tawheed and the Prayer had become firmly established in the souls of the Muslims and when they loved the commands of Allaah. So their souls were lead to its obligation in gradual steps. It became obligatory in the second year of Hijrah.

When the Messenger of Allaah (Sallallaahu ‘alaihi wa Sallam) died, he had fasted nine Ramadaans in total. Originally, it was obligated as an option left to the people to choose whether they wanted to fast or to feed needy people for every day. Then that option was transferred into the final obligatory fasting. And the matter of feeding people was left only for the old men and women who did not have the ability to fast.

Fasting had three stages. The first stage was its being obligated with the option of fasting or feeding a needy person. In the second stage, only the fasting was allowed, but if the person fasting slept before breaking his fast, he was forbidden from eating and drinking until the following night. This was abrogated in the third stage. And this is the stage at which the Religion has settled with until the Day of Judgement.

The Connection of the Soul to the Body : Imaam Ibnul-Qayyim al-Jawziyyah

Imaam Ibnul-Qayyim al-Jawziyyah (d.751H)
Source : Kitaabur-Rooh (p. 44)

The soul (ar-rooh) is connected to the body in five different ways, to which different rules apply.

[1] Its connection to the body as a fetus in his mother’s womb.

[2] Its connection to the body after a person is born.

[3] Its connection to the body when a person is asleep, when the soul is connected in one way and separated from it in another way.

[4] Its connection to the body in al-Barzakh (the period between a person’s death and the Day of Resurrection), when it has departed from the body and separated from it, but is not separated completely in such a way that there is no connection at all. We have mentioned at the beginning of this reply that there are ahaadeeth and reports which indicate that the soul is returned to the body when somebody sends the greeting of salaam to a deceased person. This returning is of a special nature which does not mean that the life is restored to the body before the Day of Resurrection.

[5] Its connection to the body on the Day when bodies will be resurrected. This is the most perfect type of connection to the body, and has no comparison to the previous types, because after that the body will never die, sleep or have anything wrong with it.

When a person is asleep, his soul is in his body and he is alive, although his being alive is not the same as that of a person who is awake, for sleep is comparable to death. Similarly, when a dead person’s soul is returned to his body (when the greeting is sent upon him), he is in a state between one who is alive and one who is dead, whose soul is not restored to his body. This is like the case of a sleeping person who is in a state between life and death. We hope that this will dispel a lot of your confusion.

Fawaa’id : Points of Benefit : Imam Ibn al-Qayyim

By the Imâm – the Shaykh of Islâm – Ibn al-Qayyim al-Jawziyyah [1]
Al-Ibaanah Magazine , Issue No.3 – Dhul-Qa’dah 1416H / April 1996

[1] Six Etiquettes of Learning [2]

Ibn al-Qayyim – rahimahullâh – 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.” [3]

[2] Fruits of Humility

Ibn al-Qayyim – rahimahullâh – said: [4]
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 Allâh, 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 – rahimahullâh – 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 Allâh), 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 Allâh). Likewise, it is cleansed and polished by two things: istigfâr (seeking Allâh’s forgiveness) and dhikr.” [5]

[4] Jihâd Against the Self

“Jihâd (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 Allâh has revealed of guidance and clear explanation. Such knowledge will neither benefit, nor save a person from the punishment of Allâh.

Fourthly: Striving to be patient and persevering against those who oppose this da’wah (call) to Allâh and those who seek to cause harm – patiently bearing all these hardships for the sake of Allâh.

When these four stages are completed then such a person is considered to be amongst the Rabbâniyyûn. The Salaf were agreed that a Scholar does not deserve the title of Rabbânî 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 Rabbâniyyûn.” [6]

[5] Trials of the Heart

Ibn al-Qayyirn said, whilst commenting upon the following hadîth: “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.” [7]

“The fitan (trials) which are presented to the hearts – and which are the cause of its weakness – are: [i] the trials relating to shahwah (false desire) and [ii] 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.” [8] Speaking about such trials, he – rahimahullâh – 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 Allâh’s Messenger sallallâhu ’alayhi 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 îmân 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.” [9]

[6] Four Principles of Worship

“(The Âyah): “You alone do we worship.” [Sûrah al-Fâtihah 1:5] is built upon four principles:- Ascertaining what Allâh and His Messenger love and are pleased with, from [i] the sayings of the heart and [ii] of the tongue; and [iii] the actions of the heart and [iv] of the limbs.

So al-’ubûdiyyah (servitude and slavery to Allâh) 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’tiqâd (belief) in what Allâh – 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 sallallâhu ’alayhi wa sallam.

The saying of the tongue: It is to inform and convey (what Allâh 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 Dîn 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 Jihâd, attending the Jumu’ah and being with the Jamâ’ah, aiding those who are unable and displaying goodness and kindness to the creation, and other than this.” [10]


References

1. He is Abû ’Abdullâh, Shamsud-Dîn Muhammad ibn Abû Bakr better known as Ibn al-Qayyim (or Ibn al-Qayyim al-Jawziyyah). He was born in the year 691H in the city of Damascus. From an early age he set about acquiring knowledge and studied under many prominent teachers, the most notable of whom was Shaykhul-Islâm Ibn Taymiyyah. His students include the likes of Ibn Kathîr, adh-Dhahabî, Ibn Bajab, Ibn ’Abdul-Hâdî and others. He authored over ninety books and booklets – all of them being characterised by their touching address to the soul and the heart, as well as their accuracy, precision and depth of research. Ibn al-Qayyim died on the night of Thursday 13th Rajab at the time of the ’Ishâ adhân in the year 751H. Testaments about his comprehensive knowledge, firm adherence to the way of the Salaf; excellent manners, worship and zuhd have been given by Al-Hâfidh Ibn Hajar in ad-Dururul-Kâminah (3/400), Al-Hâfidh Ibn Rajab in Dhayl Tabaqâtul-Hanâbilah (2/447), ash-Shawkânî in al-Badrut-Tâli’ (2/143-146) and also Al-Hâfidh Ibn Kathîr who said about him in al-Bidâyah wan-Nihâyah (14/246): “He attained great proficiency in many branches of knowledge, particularly knowledge of Tafsîr, Hadîth and Usûl. When Shaykh Taqiyyud-Dîn Ibn Taymiyyah returned from Egypt in the year 712H, he stayed with the Shaykh until he died, learning a great deal of knowledge from him; along with the knowledge which he had already occupied himself in obtaining. So he became a singular Scholar in many branches of knowledge. He also continued to seek knowledge greatly day and night and was constant in humbly calling upon his Lord. He recited well and had fine manners. He had a great deal of love and did not harbour any envy for anyone, nor harm anyone, nor seek to find fault with anyone, nor bear any malice towards anyone. I was one of those who most often kept company with him and I was one of the most beloved of people to him. I do not know anyone in the world, in this time, who is a greater worshipper than him. His Salâh (Prayer) used to be very lengthy, with prolonged rukû’ (bowing) and sujûd (prostration). His companions would often reproach him for this, yet he never retorted back, nor did he abandon this practice – may Allâh shower His Mercy upon him.”
2. The following are some points of benefit – extracted from the various works of the Shaykh – pertaining to purification of the souls and curing the diseases of the hearts.
3. Miftâh Dârus-Sa’âdah (p.283).
4. Al-Wâbilus-Sayib minal-Kalimit-Tayyib (p.15).
5. Al-Wâbilus-Sayyib (p.80).
6. Zâdul-Ma’âd fi Hadî Khayril-’Ibâd (pp.9-11).
7. Related by Muslim (no.144), from Hudhayfah radiallâhu ’anhu.
8. Ighâthatul-Luhfân (p.40).
9. Ighâthatul-Luhfân (pp. 39-40).
10. Madârijus-Sâlikîn (1/100-101).

Some Nice Parables from Imam Ibn al Qayyim (rahimahullaah) – Dr. Saleh as-Saleh [Audio|En]

Listen / Download Mp3 Here (Time 6:21)

Rust on the Heart – Two Causes it & Two Removes it : Imam Ibn al Qayyim – Dr. Saleh as-Saleh [Audio|En]

Listen / Download Mp3 Here (Time 6:32)

Only Performing one Umrah in one Journey – Compiled and translated By Abbas Abu Yahya

Audio Excerpt: Miraath Publications – BiteSize Ramadhaan 1434 Articles – Day 12

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘The Messenger -sallAllaahu alayhi wa sallam- would not perform an extra Umrah exiting out of Makkah, after already having performed one, as many of the people do nowadays. Rather all the Umrahs that the Messenger performed were upon entering Makkah.

He -sallAllaahu alayhi wa sallam- lived in Makkah for thirteen years after the revelation had first descended, and it is not reported from the outset about him that he performed Umrah exiting from Makkah in that time period.

So, the Umrah that the Messenger of Allaah -sallAllaahu alayhi wa sallam- performed and legislated, is the Umrah of entering into Makkah, there is no Umrah for the person who is in Makkah and he goes outside the boundary of Makkah whereby he can enter again and perform Umrah. This was not ever done by anyone at the time of the Prophet, except by ‘Aeysha alone out of all those who were with her. This was because she had made the intention and entered into Ihram but had begun her menstrual cycle. So the Prophet ordered her to connect up her Umrah with the Hajj, and informed her that her Tawaf of the House and going between Safa and Marwa, would indeed be sufficient for her Hajj and Umrah together (instead of performing a separate Umrah).

So she found that her female companions were returning with a Hajj and a separate Umrah, since they had intended to perform Hajj at-Tamattu (with an Umrah and a Hajj), and they had not begun their menstrual cycle and did not have to combine their Umrah in with the Hajj. However, she would have only returned with an Umrah within her Hajj, so he -sallAllaahu alayhi wa sallam- ordered her brother to take her to perform an Umrah from at-Tan’eem, to soothe her heart, and her brother did not perform an Umrah from Tan’eem in that Hajj nor did anyone else from those who were with him.’

[Taken from: ‘Zad al-Ma’ad’ 1/94]

Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- was asked:

‘Is it permissible for me to perform Umrah twice in one journey, since I am from Jordan. The first one from Abyaar Ali (the local name for the Meeqat Dhul Hulayfah just outside Madina), and the second from at-Tan’eem (outskirts of Makkah), just like ‘Aeysha -Radhi Allaahu anha. If this is not permissible, then can I perform it for my deceased father or mother? May Allah reward you with goodness.

The Shaykh answered:

‘The person who wants to repeat an Umrah then it is necessary for him to return to the Meeqat from whence he entered into Ihraam, whether that is for his own self or for his parents.
As for entering into Ihraam from at-Tan’eem, from whence the Noble lady ‘Aeysha entered into Ihraam, then this ruling is specific for ‘Aeysha and those who are in a similar condition to her.

I term this Umrah from at-Tan’eem as the Umrah of the menstruating woman. The reason for this is because when ‘Aeysha -Radhi Allaahu anha- went out with the Prophet -sallAllaahu alayhi wa sallam- to perform the farewell Hajj, and she had entered into Ihraam to perform Umrah, but when she reached a place close to Makkah, known as ‘Sarif’ the Messenger -sallAllaahu alayhi wa sallam- entered upon her and found her crying. So he said to her:

مالك أنفست

‘Why are you crying? Have you started your menstrual cycle?’

She replied: ‘Yes, O Messenger of Allaah.’

He –sallAllaahu alayhi wa sallam- said:

هذا أمر قد كتبه الله على بنات آدم، فاصنعي ما يصنع الحاج غير ألَّا تطوفي ولا تصلي

‘This is a matter which Allaah has written for the daughters of Adam, so do that which the person performing Hajj does, except do not perform the Tawaf and do not perform the Salat.’

So she did not perform the Tawaf or the Salat until she had become clean in Araafat, then she continued with the rites of Hajj and accomplished Hajj completely. When the Messenger -sallAllaahu alayhi wa sallam- had decided to travel and return to Madina, he entered upon ‘Aeysha in her tent and again he found her crying.

He asked her: ‘What is wrong with you?’

She said: ‘What is wrong with me? The people are returning with Hajj and Umrah, and I am returning with Hajj without Umrah.’

The reason was because her menstruation had caused her Umrah to be changed to a Hajj, a Hajj Mufrad (Hajj without Umrah), so here she is saying, she is crying out of grief of what she missed out from performing an Umrah before performing the Hajj, whereas her co-wives like Umm Salamah and other than her, returned with Umrah and Hajj, and that is why was crying.

She said: ‘Why should I not cry? The people are returning with a Hajj and Umrah and I am returning with a Hajj.’ So the Messenger -sallAllaahu alayhi wa sallam- had compassion on her and ordered her brother AbdurRahmaan bin Abi Bakr as-Siddiq to accompany her, with him on his camel and go out with her to at-Tan’eem. So he did that and she returned, and performed an Umrah and soothed her soul.

This is why we say, if a woman is afflicted with that which had afflicted ‘Aeysha from amongst the women, whereby her menstrual cycle started, while she wanted to perform Umrah, and she could not complete the Umrah, so that her Umrah was changed into a Hajj. So here a woman can perform Umrah in place of what she missed out on, in the same way that Allaah legislated upon the tongue of His Messenger for ‘Aeysha, so the woman who was menstruating goes out again to at-Tan’eem and comes and performs an Umrah.

As for men then, Alhamdulillah they do not menstruate so they do not take the ruling of the menstruating woman. The proof is, as some of the scholars of Seerah and history of the Companions, say: a hundred thousand Companions performed Hajj with the Messenger, not one of them did an Umrah the like of the Umrah of ‘Aeysha -Radhi Allaahu anha, so if that was something good then they would have proceeded us in that action. Therefore, the person who wants to perform an Umrah returns to the Meeqat and enters into Ihraam from there, whether for himself or for his mother and father.

This is sufficient and praise be to Allaah Lord of all the worlds.’

[Taken from: ‘Silsilah Huda wa Noor’ no.2]

Posted from: http://www.miraathpublications.net/day-12-only-performing-one-umrah-in-one-journey