Abdur_Rahman1
Da'wah Man 2.0
Ibnul-Qayyim رحمه الله said:
Sins have many side-effects. One of them is that they steal knowledge from you.
Ad-Da' p.65
Sins have many side-effects. One of them is that they steal knowledge from you.
Ad-Da' p.65
Sayings of Ibn Al-Qayyim al-Jawzziya:
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Abu Juwairiya
Junior Member
"Whoever seeks knowledge to revive Islam then he is from the Truthful , and his ranking is (next) after the level of Prophethood." [Miftah Darus Saada 1/185]
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Abu Juwairiya
Junior Member
"The one who loses Allah will never find anything to replace Him" (Ibn Qayyim Al Jawziyyah)
Abu Juwairiya
Junior Member
"Patience is that the heart does not feel anger towards that which is destined and that the mouth that does not complain." (Ibn Qayyim Al Jawziyyah)
Abdur_Rahman1
Da'wah Man 2.0
Reading the Qur'an with contemplation and reflection
Ibnul Qayyim rahimahullaah says:
In short, there is nothing more beneficial for the heart than reading the Qur’an and with contemplation and reflection. The Qur’an encompasses all the levels of the travelers, the conditions of the workers, and stations of those possessing knowledge. It is the Qur’an that generates love, desire, fear, hope, repentance, reliance, pleasure, entrustment, gratitude, patience, and the rest of the different states that are life to the heart and perfection of it. Likewise, it repels all the rebuked characteristics and actions that cause the corruption and ruin of the heart.
If people were to possess a realization of what recitation of the Qur’an with contemplation contains, they would devote themselves to it at the expense of anything else. When the person reads it with reflection and he comes across an aayah that he is in need of, for the cure of his heart, he repeats it, even if he does so a hundred times or the whole night. Hence, to recite a single aayah of the Qur’an with contemplation and reflection is better than reciting the Qur’an to completion without any contemplation or reflection. It is also more beneficial for the heart and more conducive to attaining eemaan and tasting the sweetness of the Qur’an.
From:
Miftaah Daar as-Sa’aadah, page 204 – Transcribed from: Causes Behind the Increase and Decrease of Eemaan by Shaykh ‘Abdur-Razzaaq al-’Abbaad
Ibnul Qayyim rahimahullaah says:
In short, there is nothing more beneficial for the heart than reading the Qur’an and with contemplation and reflection. The Qur’an encompasses all the levels of the travelers, the conditions of the workers, and stations of those possessing knowledge. It is the Qur’an that generates love, desire, fear, hope, repentance, reliance, pleasure, entrustment, gratitude, patience, and the rest of the different states that are life to the heart and perfection of it. Likewise, it repels all the rebuked characteristics and actions that cause the corruption and ruin of the heart.
If people were to possess a realization of what recitation of the Qur’an with contemplation contains, they would devote themselves to it at the expense of anything else. When the person reads it with reflection and he comes across an aayah that he is in need of, for the cure of his heart, he repeats it, even if he does so a hundred times or the whole night. Hence, to recite a single aayah of the Qur’an with contemplation and reflection is better than reciting the Qur’an to completion without any contemplation or reflection. It is also more beneficial for the heart and more conducive to attaining eemaan and tasting the sweetness of the Qur’an.
From:
Miftaah Daar as-Sa’aadah, page 204 – Transcribed from: Causes Behind the Increase and Decrease of Eemaan by Shaykh ‘Abdur-Razzaaq al-’Abbaad
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Abdur_Rahman1
Da'wah Man 2.0
Ibn Al-Qayyim رحمه الله said:
"People who have memorized the Qur’aan should be known by the night when people are sleeping and he is awake, and by the morning when people are not fasting but he is, by his sadness when they are happy, by his crying when they are laughing, by his silence when they are slandering, and by his piety and humility when they are arrogant. He who has memorized the Qur’aan should be tearful, sad, wise, patient, and clam, and he should not be rude, inattentive, loud or cruel."
[ Al-Fawaid - A collection of wise sayings. Page 247 ]
"People who have memorized the Qur’aan should be known by the night when people are sleeping and he is awake, and by the morning when people are not fasting but he is, by his sadness when they are happy, by his crying when they are laughing, by his silence when they are slandering, and by his piety and humility when they are arrogant. He who has memorized the Qur’aan should be tearful, sad, wise, patient, and clam, and he should not be rude, inattentive, loud or cruel."
[ Al-Fawaid - A collection of wise sayings. Page 247 ]
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Abu Juwairiya
Junior Member
"If one of you makes it his goal to remove a mountain, and he has trust in Allah, then he will do it." (Ibn Qayyim Al Jawziyyah)
Abu Juwairiya
Junior Member
“Go on the path of truth and do not feel lonely because there are few who take that path, and beware of the path of falsehood and do not be deceived by the greatness of the perishers.” (Ibn Al-Qayyim Al Jawziyyah)
Abu Juwairiya
Junior Member
"Allah will let His servant's tongue be busy in remembering Him and his limbs will be busy serving him." (Ibn Qayyim Al Jawziyyah)
Abu Juwairiya
Junior Member
The Difference Between Seeking Refuge and Taking Refuge
Imam Ibn-Qayyim gave a beautiful explanation of taking refuge (a’oodhu), and from that long explanation, he said: “Its essential meaning is to flee from that which you fear will harm you to that which will safeguard you from it.” …The meaning of a’oodhu is: “I take refuge, guard myself and take precaution.”
Also, Ibn-Qayyim explained the difference between seeking refuge (asta’idhu) and taking refuge (a’oodhu):
“If it is asked: When one is commanded to take refuge with Allah, why does the form of the command carry a “seen” and “ta”? For example in His saying:…Seek refuge with Allah from Shaitaan (Satan), the outcast (the cursed one). (An-Nahl, ayah 98)Yet one says: I take refuge (a’oodhu) and ‘I took refuge’ (ta’awwadhtu) without including the “seen” and “ta”?
The reply is: The “seen” and “ta” are grammatically used to denote a person’s seeking something. Therefore when one says, ‘Asta’idhu with Allah,’ he is saying, ‘I seek refuge with Him.’ When he says, ‘Astaghfirullaah,’ he is saying, ”I seek the forgiveness of Allaah.”
However, when the person says, ‘I take refuge (a’oodhu) with Allah,’ he is actually implementing and realizing what he seeks, because he sought refuge and protection with Allaah.
There is a clear difference between actually taking refuge and seeking refuge. Therefore, because the one who is taking refuge is actually recoursing to Allaah, and holding firmly to Him, he says the verb that denotes this rather than saying the verb that denotes that he only seeks this.
The opposite is true for the saying, ‘Astaghfirullaah’ (I seek the forgiveness of Allah), for in this case the person is asking Allah to forgive him. Therefore, when he says, ‘Astaghfirullaah,’ he is implementing what he desires because the meaning of this statement is, ‘I ask Allah that He forgive me.’
This then is the best way of seeking refuge, and it was for this reason that the Prophet (salallaahu ‘alayhi wa sallam) used to say: “I take refuge with Allah from the accursed Shaytaan,” and “I take refuge with Allah’s perfect words,” and ‘”I take refuge with the Might and Power of Allah,’ saying, ‘a’oodhu’ rather than ‘asta’idhu.’
Indeed, this is what Allah taught him to say with His words:
Say: “I take refuge with (Allah) the Lord of the daybreak, (Al-Falaq, ayah 1)
Say: “I take refuge with (Allah) the Lord of mankind, (An-Nas, ayah 1)
Employing the word ‘a’oodhu’ rather than ‘asta’idhu.’ (Source: Ibn Al-Qayyim, Bada`i al-Fawa`id, Vol. 1, P 439-441; Tafsir al-Qayyim, P 538-541)
Imam Ibn-Qayyim gave a beautiful explanation of taking refuge (a’oodhu), and from that long explanation, he said: “Its essential meaning is to flee from that which you fear will harm you to that which will safeguard you from it.” …The meaning of a’oodhu is: “I take refuge, guard myself and take precaution.”
Also, Ibn-Qayyim explained the difference between seeking refuge (asta’idhu) and taking refuge (a’oodhu):
“If it is asked: When one is commanded to take refuge with Allah, why does the form of the command carry a “seen” and “ta”? For example in His saying:…Seek refuge with Allah from Shaitaan (Satan), the outcast (the cursed one). (An-Nahl, ayah 98)Yet one says: I take refuge (a’oodhu) and ‘I took refuge’ (ta’awwadhtu) without including the “seen” and “ta”?
The reply is: The “seen” and “ta” are grammatically used to denote a person’s seeking something. Therefore when one says, ‘Asta’idhu with Allah,’ he is saying, ‘I seek refuge with Him.’ When he says, ‘Astaghfirullaah,’ he is saying, ”I seek the forgiveness of Allaah.”
However, when the person says, ‘I take refuge (a’oodhu) with Allah,’ he is actually implementing and realizing what he seeks, because he sought refuge and protection with Allaah.
There is a clear difference between actually taking refuge and seeking refuge. Therefore, because the one who is taking refuge is actually recoursing to Allaah, and holding firmly to Him, he says the verb that denotes this rather than saying the verb that denotes that he only seeks this.
The opposite is true for the saying, ‘Astaghfirullaah’ (I seek the forgiveness of Allah), for in this case the person is asking Allah to forgive him. Therefore, when he says, ‘Astaghfirullaah,’ he is implementing what he desires because the meaning of this statement is, ‘I ask Allah that He forgive me.’
This then is the best way of seeking refuge, and it was for this reason that the Prophet (salallaahu ‘alayhi wa sallam) used to say: “I take refuge with Allah from the accursed Shaytaan,” and “I take refuge with Allah’s perfect words,” and ‘”I take refuge with the Might and Power of Allah,’ saying, ‘a’oodhu’ rather than ‘asta’idhu.’
Indeed, this is what Allah taught him to say with His words:
Say: “I take refuge with (Allah) the Lord of the daybreak, (Al-Falaq, ayah 1)
Say: “I take refuge with (Allah) the Lord of mankind, (An-Nas, ayah 1)
Employing the word ‘a’oodhu’ rather than ‘asta’idhu.’ (Source: Ibn Al-Qayyim, Bada`i al-Fawa`id, Vol. 1, P 439-441; Tafsir al-Qayyim, P 538-541)
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Abu Juwairiya
Junior Member
Shaytan's Three Angles of Attack:
Every intelligent person knows that Shaytān has no way to [attack] him except from three angles:
1. Extravagance. [A person] takes more than he needs, so it becomes superfluous; and [surplus] is the share of Shaytān and his point of entry to the heart. The way to avoid this is to avoid giving the self all it wants of food, sleep, pleasure and comfort. When you close this door, you will be safe from the enemy entering through it.
2. Heedlessness. One who remembers [Allāh] is in an impenetrable fortress. If he becomes forgetful and heedless, he opens the gates of the fortress, and the enemy enters, after which it is difficult to expel him.
3. Affectation of what does not concern oneself, or what one is not qualified to involve oneself in.
(Source: Ibn Qayyim: "Al-Fawā`id", 1:277)
Every intelligent person knows that Shaytān has no way to [attack] him except from three angles:
1. Extravagance. [A person] takes more than he needs, so it becomes superfluous; and [surplus] is the share of Shaytān and his point of entry to the heart. The way to avoid this is to avoid giving the self all it wants of food, sleep, pleasure and comfort. When you close this door, you will be safe from the enemy entering through it.
2. Heedlessness. One who remembers [Allāh] is in an impenetrable fortress. If he becomes forgetful and heedless, he opens the gates of the fortress, and the enemy enters, after which it is difficult to expel him.
3. Affectation of what does not concern oneself, or what one is not qualified to involve oneself in.
(Source: Ibn Qayyim: "Al-Fawā`id", 1:277)
Abu Juwairiya
Junior Member
The Secrets of Fatiha and What it Contains By Ibn Qayyim Al-Jawziyah
Two Strengths
‘The human being has two strengths:
As for the perfection and completion of the strength of knowledge, then this is achieved
As for the perfection and completion of the strength of practical firm determination of actions, this can only be achieved by complying with the rights of Allaah -Subhanahu- which He has over the slave, and the slave fulfills them with Ikhlaas (sincerity), truthfulness, faithfully, being righteous and by following and testifying to Allaah’s favours upon the slave of Allaah.
The slave has shortcomings in fulfilling Allaah’s rights, and so is ashamed to face Allaah with what (little) he has from servitude to Him.
The slave knows that his servitude to Allaah is less than that which Allaah is worthy of, in fact it is even less and lesser than that.
There is no way for him to perfect these two strengths except with Allaah’s help. Allaah guides him to the straight path to which He guided, His ‘Aawliyaa and those who are close to Him. Allaah averts him from going off the path (Siraat), through either becoming corrupted in his strength of knowledge, and he falls into misguidance, or from his strength of actions, which obligates anger upon him.
The Principles of Guidance in Sooratul – Fatiha
The complete happiness of a human cannot be achieved except with a combination of these matters, and they are included in Sooratul Fatiha and these matters are arranged in the best way, so the saying of Allaah Ta’ala: <<All praise belongs to Allaah, the Lord of all the worlds * The Most Beneficent, the Most Merciful. * The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)>> comprises the first principle, which is knowing about Allaah and His Names, His Attributes and His Actions.
The Names mentioned in this Soorah are the principle names of Allaah’s Beautiful Names, which are; the Name ‘Allaah’, ‘ar-Rabb’ (The Lord) and ‘ar-Rahmaan’ (The Most Merciful).
As for Allaah’s saying:
<<You (Alone) we worship, and You (Alone) we ask for help (for each and everything)>> : This is knowing the path leading to Allaah, which is none other than worshipping Him Alone with what Allaah loves and is pleased with, and seeking aid from Him whilst worshipping Him.
As for His saying: <<Guide us to the Straight Way >> this comprises the explanation that the slave of Allaah has no way to his own happiness except by Isteeqamah (being upright) on the Siraat al-Mustaqeem (the straight path). There is no path for him to Isteeqamah except by Allaah’s guidance, just as there is no way for him to Allaah’s worship except by Allaah’s aid, in the same way there is no path for him to Isteeqamah upon the correct way except by Allaah’s guidance.
As for Allaah’s saying: << not (the way) of those who earned Your Anger, nor of those who went astray>> this contains the two extremities of deviancy from the straight path. Deviating to one of these sides leads to misguidance, which is the corruption of knowledge and belief deviating to the other side, to Allaah’s anger which is due to corruption of the intention and action.
The first part of the Soorah is mercy, the middle is guidance and last part is blessings.
The Slave of Allaah is between Blessings and Guidance
The portion of blessings a slave of Allaah has is related to the amount of guidance he has.
The proportion of guidance for a slave of Allaah is related to the portion of Mercy. So, the whole matter returns back to Allaah’s Blessings and His Mercy.
Blessing and Mercy are from those things which necessitate Allaah’s Roobubeeyah (Lordship). Indeed Allaah is The Merciful and The Giver of blessings and these are from the obligations of His Ilaheeyaeehi (being the One worthy of worship), so He is the deity in Truth, even if the rejecters deny it, and the Mushrikeen associate partners with Him.
Whoever puts into effect the meanings of Fatiha with knowledge and understanding, practically and immediately; then he will have been successful in his perfecting [knowledge and action] in the best way. Then his worship of Allaah becomes a distinct worship by which his grade is raised above that of the general worshippers. (Source: ‘Al-Fawaid’ P 115-118)
Two Strengths
‘The human being has two strengths:
- The strength of researched knowledge.
- And the strength of practical firm determination of actions.
As for the perfection and completion of the strength of knowledge, then this is achieved
- by knowing his Creator and his Originator,
- knowing His Names and Attributes;
- by knowing the path which leads to Him, and
- by knowing what causes weakness in following that path, and
- by knowing himself and his shortcomings and mistakes.
As for the perfection and completion of the strength of practical firm determination of actions, this can only be achieved by complying with the rights of Allaah -Subhanahu- which He has over the slave, and the slave fulfills them with Ikhlaas (sincerity), truthfulness, faithfully, being righteous and by following and testifying to Allaah’s favours upon the slave of Allaah.
The slave has shortcomings in fulfilling Allaah’s rights, and so is ashamed to face Allaah with what (little) he has from servitude to Him.
The slave knows that his servitude to Allaah is less than that which Allaah is worthy of, in fact it is even less and lesser than that.
There is no way for him to perfect these two strengths except with Allaah’s help. Allaah guides him to the straight path to which He guided, His ‘Aawliyaa and those who are close to Him. Allaah averts him from going off the path (Siraat), through either becoming corrupted in his strength of knowledge, and he falls into misguidance, or from his strength of actions, which obligates anger upon him.
The Principles of Guidance in Sooratul – Fatiha
The complete happiness of a human cannot be achieved except with a combination of these matters, and they are included in Sooratul Fatiha and these matters are arranged in the best way, so the saying of Allaah Ta’ala: <<All praise belongs to Allaah, the Lord of all the worlds * The Most Beneficent, the Most Merciful. * The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)>> comprises the first principle, which is knowing about Allaah and His Names, His Attributes and His Actions.
The Names mentioned in this Soorah are the principle names of Allaah’s Beautiful Names, which are; the Name ‘Allaah’, ‘ar-Rabb’ (The Lord) and ‘ar-Rahmaan’ (The Most Merciful).
- The Name ‘Allaah’ comprises the attributes of al-Ulooheeya (worship).
- The Name ‘ar-Rabb’ comprises the attributes of Roobubeeyah.
- The Name ‘ar-Rahman’ comprises the attributes of Beneficence, generosity and Kindness.
As for Allaah’s saying:
<<You (Alone) we worship, and You (Alone) we ask for help (for each and everything)>> : This is knowing the path leading to Allaah, which is none other than worshipping Him Alone with what Allaah loves and is pleased with, and seeking aid from Him whilst worshipping Him.
As for His saying: <<Guide us to the Straight Way >> this comprises the explanation that the slave of Allaah has no way to his own happiness except by Isteeqamah (being upright) on the Siraat al-Mustaqeem (the straight path). There is no path for him to Isteeqamah except by Allaah’s guidance, just as there is no way for him to Allaah’s worship except by Allaah’s aid, in the same way there is no path for him to Isteeqamah upon the correct way except by Allaah’s guidance.
As for Allaah’s saying: << not (the way) of those who earned Your Anger, nor of those who went astray>> this contains the two extremities of deviancy from the straight path. Deviating to one of these sides leads to misguidance, which is the corruption of knowledge and belief deviating to the other side, to Allaah’s anger which is due to corruption of the intention and action.
The first part of the Soorah is mercy, the middle is guidance and last part is blessings.
The Slave of Allaah is between Blessings and Guidance
The portion of blessings a slave of Allaah has is related to the amount of guidance he has.
The proportion of guidance for a slave of Allaah is related to the portion of Mercy. So, the whole matter returns back to Allaah’s Blessings and His Mercy.
Blessing and Mercy are from those things which necessitate Allaah’s Roobubeeyah (Lordship). Indeed Allaah is The Merciful and The Giver of blessings and these are from the obligations of His Ilaheeyaeehi (being the One worthy of worship), so He is the deity in Truth, even if the rejecters deny it, and the Mushrikeen associate partners with Him.
Whoever puts into effect the meanings of Fatiha with knowledge and understanding, practically and immediately; then he will have been successful in his perfecting [knowledge and action] in the best way. Then his worship of Allaah becomes a distinct worship by which his grade is raised above that of the general worshippers. (Source: ‘Al-Fawaid’ P 115-118)
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Abu Juwairiya
Junior Member
'A Summary of the Lessons and Benefits of Prayer' By Ibn Qayyim
(1) That Allaah, the Exalted, wipes away sins by the five prayers.
(2) That the five prayers are an expiation for what occurs between them, if major sins are avoided.
(3) That sins burn and destroy a person, and thus it is necessary to extinguish that with the prayers.
(4) That the Muslim reaches the level of the truthful and the martyrs on account of his prayers, charity and fasting.
(5) The superiority of prayer over other actions.
(6) That Allaah, the Exalted, bestowed a favor upon that Companion by entering him into Paradise before his brother who died as a martyr because he prayed more than he.
(7) That the prayer is light which illuminates the path of the servant in this world and the Hereafter.
(8) That an abundance of prostrations and prayers is the way to accompany the Messenger (SAW) in Paradise.
(9) That a two-rak’ah prayer is more loved by the dead person than the world and whatever is in it.
(10) That emptying the heart for Allaah in the prayer puts a person in the same condition as the day when his mother gave birth to him.
(11) That should a person enter the Fire, refuge is sought from that, the angels will remove him from it and will recognise him by the marks of prostration.
(12) That the prayer participates in undoing the knots which Satan places at the top of one’s head.
(13) That the night prayer is the most excellent prayer after the obligatory prayers.
(14) That the one who prays at night obtains a reward which most of mankind do not.
(15) Gratitude is shown to Allaah with the (obligatory) prayer and night prayer.
(16) That the prayer most loved by Allaah is the prayer of Daawood (‘alaihisallaam) which is to pray for a third of the night and to sleep for two-thirds of the night.
(17) That as Allaah has bestowed a favor upon His servant by the hour during the night in which the supplication is answered, it is befitting for the Muslim to aspire to it and seek to find it so that he is given the good of this world and the Hereafter.
(18) That the night prayer is an evidence for righteousness and taqwaa, and it expiates the sins and prevents one from falling into them.
(19) That Allaah, the Mighty and Majestic, covers the husband and wife – who help each other in performing the night prayer – with His Mercy. If one of them refuses, the other sprinkles water on his or her face.
(20) That two units of prayer at night make a person amongst the men who remember Allaah often or the women who remember Allaah often.
(21) That Allaah is amazed by the man who gets up from his sleep, leaving his bedsheet, his wife and his love for her in order to perform prayer. Allaah laughs because of him and informs the angels about him.
(22) That there is no jealousy or competition except with regard to two men, one of whom prays at night reciting the Qur’aan which Allaah has bestowed upon him.
(23) That whoever recited ten aayaat in the night (in prayer) will not be written amongst the heedless, a Qintaar of reward will be written for him and Allaah, the Exalted, will say to him, “Recite and rise by one degree with every aayah,” until he comes to the last aayah he knows. Allaah favors him by giving him eternity.
(24) That whoever prays at night with a hundred aayaat is written amongst the devout worshippers, and whoever prays with a thousand aayaat is written amongst the Muqantareen, and whoever prays with two-hundred aayaat is written amongst the devout worshippers and sincere ones.
(25) That the one who walks to the prayer (in the mosque) is raised in ranks and has his sins removed, both while he goes to the mosque and when he returns from it.
(26) That for every step he takes, he receives ten good deeds.
(27) That the Muslim is written amongst the worshippers from the time he leaves the house till he returns to it.
(28) That the one receiving the greatest reward for the prayer is the one who walks the furthest towards it and then the one further than him (from the mosque).
(29) That one step which a servant takes to the prayer in congregation is counted as an act of charity for him.
(30) That taking many steps towards the mosque is from Ar-Ribaat (guarding the frontiers)
(31) That every time a servant leaves for the mosque in the morning or the evening, Allaah prepares for him a feast in Paradise.
(32) That Allaah makes the light of those who walk throughout the darkness to the mosques complete and perfect on the Day of Judgement.
(33) That the reward for the one who leaves his house in a state of purity for the obligatory prayer is like the reward of the pilgrim in the state of ihraam.
(34) That the one who leaves for the mosque has a guarantee from Allaah that He should provide sustenance for him and suffice him (in his affairs).
(35) That the one who walks for the prayer in congregation, after having beautified his ablution and travels to visit Allaah, the Exalted, is bestowed with a great favor in that Allaah honors those of his servants who visit Him, and Allaah’s honoring of them is increasing their faith [Eemaan], showing benevolence to them, rewarding them, raising their ranks, removing their difficulties and making their hearts content and happy.
(36) The obligation to pray in congregation.
(37) That the Prophet (SAW) did not make a concession for the old blind man by allowing him to leave the congregational prayer. How then can those who are fit and well be allowed a concession?
(38) That whoever abandons the congregational prayer has been threatened with heedlessness and having a seal placed on his heart.
(39) That staying away from the congregational prayer is a sign of hypocrisy.
(40) The extreme striving of the Companions for attending the congregational prayer in spite of difficult circumstances.
(Source: Ibn Qayyim, "The Path to Guidance", Ch: 9, P 89-92)
(1) That Allaah, the Exalted, wipes away sins by the five prayers.
(2) That the five prayers are an expiation for what occurs between them, if major sins are avoided.
(3) That sins burn and destroy a person, and thus it is necessary to extinguish that with the prayers.
(4) That the Muslim reaches the level of the truthful and the martyrs on account of his prayers, charity and fasting.
(5) The superiority of prayer over other actions.
(6) That Allaah, the Exalted, bestowed a favor upon that Companion by entering him into Paradise before his brother who died as a martyr because he prayed more than he.
(7) That the prayer is light which illuminates the path of the servant in this world and the Hereafter.
(8) That an abundance of prostrations and prayers is the way to accompany the Messenger (SAW) in Paradise.
(9) That a two-rak’ah prayer is more loved by the dead person than the world and whatever is in it.
(10) That emptying the heart for Allaah in the prayer puts a person in the same condition as the day when his mother gave birth to him.
(11) That should a person enter the Fire, refuge is sought from that, the angels will remove him from it and will recognise him by the marks of prostration.
(12) That the prayer participates in undoing the knots which Satan places at the top of one’s head.
(13) That the night prayer is the most excellent prayer after the obligatory prayers.
(14) That the one who prays at night obtains a reward which most of mankind do not.
(15) Gratitude is shown to Allaah with the (obligatory) prayer and night prayer.
(16) That the prayer most loved by Allaah is the prayer of Daawood (‘alaihisallaam) which is to pray for a third of the night and to sleep for two-thirds of the night.
(17) That as Allaah has bestowed a favor upon His servant by the hour during the night in which the supplication is answered, it is befitting for the Muslim to aspire to it and seek to find it so that he is given the good of this world and the Hereafter.
(18) That the night prayer is an evidence for righteousness and taqwaa, and it expiates the sins and prevents one from falling into them.
(19) That Allaah, the Mighty and Majestic, covers the husband and wife – who help each other in performing the night prayer – with His Mercy. If one of them refuses, the other sprinkles water on his or her face.
(20) That two units of prayer at night make a person amongst the men who remember Allaah often or the women who remember Allaah often.
(21) That Allaah is amazed by the man who gets up from his sleep, leaving his bedsheet, his wife and his love for her in order to perform prayer. Allaah laughs because of him and informs the angels about him.
(22) That there is no jealousy or competition except with regard to two men, one of whom prays at night reciting the Qur’aan which Allaah has bestowed upon him.
(23) That whoever recited ten aayaat in the night (in prayer) will not be written amongst the heedless, a Qintaar of reward will be written for him and Allaah, the Exalted, will say to him, “Recite and rise by one degree with every aayah,” until he comes to the last aayah he knows. Allaah favors him by giving him eternity.
(24) That whoever prays at night with a hundred aayaat is written amongst the devout worshippers, and whoever prays with a thousand aayaat is written amongst the Muqantareen, and whoever prays with two-hundred aayaat is written amongst the devout worshippers and sincere ones.
(25) That the one who walks to the prayer (in the mosque) is raised in ranks and has his sins removed, both while he goes to the mosque and when he returns from it.
(26) That for every step he takes, he receives ten good deeds.
(27) That the Muslim is written amongst the worshippers from the time he leaves the house till he returns to it.
(28) That the one receiving the greatest reward for the prayer is the one who walks the furthest towards it and then the one further than him (from the mosque).
(29) That one step which a servant takes to the prayer in congregation is counted as an act of charity for him.
(30) That taking many steps towards the mosque is from Ar-Ribaat (guarding the frontiers)
(31) That every time a servant leaves for the mosque in the morning or the evening, Allaah prepares for him a feast in Paradise.
(32) That Allaah makes the light of those who walk throughout the darkness to the mosques complete and perfect on the Day of Judgement.
(33) That the reward for the one who leaves his house in a state of purity for the obligatory prayer is like the reward of the pilgrim in the state of ihraam.
(34) That the one who leaves for the mosque has a guarantee from Allaah that He should provide sustenance for him and suffice him (in his affairs).
(35) That the one who walks for the prayer in congregation, after having beautified his ablution and travels to visit Allaah, the Exalted, is bestowed with a great favor in that Allaah honors those of his servants who visit Him, and Allaah’s honoring of them is increasing their faith [Eemaan], showing benevolence to them, rewarding them, raising their ranks, removing their difficulties and making their hearts content and happy.
(36) The obligation to pray in congregation.
(37) That the Prophet (SAW) did not make a concession for the old blind man by allowing him to leave the congregational prayer. How then can those who are fit and well be allowed a concession?
(38) That whoever abandons the congregational prayer has been threatened with heedlessness and having a seal placed on his heart.
(39) That staying away from the congregational prayer is a sign of hypocrisy.
(40) The extreme striving of the Companions for attending the congregational prayer in spite of difficult circumstances.
(Source: Ibn Qayyim, "The Path to Guidance", Ch: 9, P 89-92)
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Abu Juwairiya
Junior Member
Ibn Qayyim wrote the book 'Zad-ul-Ma'ad' while on the Hajj journey from Damascus to Makkah by memory alone. He did not have access to the resources necessary to check his sources, cross reference names, places, reliability of certain narrators among other things and wrote everything by hand personally while travelling country to country by himself and unlike today in total hardship.
The sifting and sorting of sources included accurate narrations of thousands of Ahadith, Ayah from the Qur'an with references, Fiqh issues in addition to the names of particular Sahabah associated with rulings. Although there were some mistakes made, the number of correct statements and assertions was remarkably almost completely close to perfection.
The sifting and sorting of sources included accurate narrations of thousands of Ahadith, Ayah from the Qur'an with references, Fiqh issues in addition to the names of particular Sahabah associated with rulings. Although there were some mistakes made, the number of correct statements and assertions was remarkably almost completely close to perfection.
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Abu Juwairiya
Junior Member
'Me, Myself and I' by Ibn Qayyim
Ibn Qayyim said:
"Every Muslim should be warned of the oppression of: ‘I – My/Mine – I Possess’
Indeed these three words are what Iblees (Shaytan), Fir’awn and Qaroon were tried with.
Ibn Qayyim said:
"Every Muslim should be warned of the oppression of: ‘I – My/Mine – I Possess’
Indeed these three words are what Iblees (Shaytan), Fir’awn and Qaroon were tried with.
- Iblees said: ‘I am better than him’
- Fir’awn said: ‘Is not mine the Kingdom of Egypt,’
- Qaroon said: ‘This has been given to me only because of knowledge I possess.’
- I am a slave who sins, makes mistakes, seeks forgiveness and recognizes this.
- My sins, my crimes, my humbleness, my depravation and submissiveness.
- Forgive me for my mistakes and what I do intentionally, in jest, or in seriousness and I possess all these shortcomings.
Abu Juwairiya
Junior Member
Amazing is the affair of the Believer, verily all of his affair is Good – Ibn Qayyim al-Jawziyah
On the authority of Suhaib (may Allaah be pleased with him) he said: The Prophet (SAW) said:
“Amazing is the affair of the believer, verily all of his affair is good and this is not for no one except the believer. If something of good/happiness befalls him he is grateful and that is good for him. If something of harm befalls him he is patient and that is good for him” (Saheeh Muslim: 2999)
From this we understand that the state of affairs for the believer changes in the life of this world. Ibn Qayyim al-Jawziyah said regarding the state of affairs for the believer:
“One of them is the state of (receiving a) blessing. It’s obligatory upon him (the believer) in this state (to display) the gratitude.
The second: is the state (of being) tested. It is obligatory upon him (the believer) in this state (to observe) the patience.
The third: is the state (of committing) a sin. It is obligatory upon him (the believer) in this state to seek the forgiveness from it (the sin).
The servant does not go outside of the fluctuation between these three states.
One of them is either a blessing or a virtue from Allaah of good health, wealth, a child to other than that.
It is obligatory upon him that he thanks Allaah for this bounty. Let the servant contemplate over the statement of Allaah:
“Work you, O family of Dâwud (David), with thanks!” But few of My slaves are grateful.” (surah Sabaa: 13)
So how many of those whom Allaah has favored them
“And if you would count the favours of Allâh, never could you be able to count them. Truly! Allâh is Oft-Forgiving, Most Merciful.” (surah an-Nahl: 18)
How many show thanks to Allaah for these favours? Less than a few!
Or there is a (state of being) tested.
It is obligatory upon him in this state (to observe) the patience. Meaning that Allaah from His overwhelming wisdom He could test the believing servant from the different types of test. It’s obligatory upon him to (observe) the patience because this is from the belief in the divine decree and from submitting the the decree of Allaah.
Also (the servant must know) that what has befalling him was never going to pass him by. All of that is written in the book of Allaah (al-Lawhul-Mahfooth). Verily Allah doesn’t test him (the servant) to destroy him. He only test him in order to test his patience and servitude.
Verily there is for Allaah upon the servant servitude in times of hardship just as there is for Him (Allaah) upon the servant servitude in times of happiness. There also is for Him (Allaah) upon the servant servitude in that which he (the servant) dislikes just as there is for Him (Allaah) upon the servant servitude in that which he (the servant) loves.
Most of the creation give the servitude in that which they love. However the matter is giving the servitude in that which there is his hardship.
The other state is (a state of) sin.
It is obligatory upon him (the servant) in this state to seek the forgiveness this is clear with regards to the obligation of turning to Allaah (repentance) displaying ones need for him.” (Source: “Al-Waabil As-Sayyib”)
On the authority of Suhaib (may Allaah be pleased with him) he said: The Prophet (SAW) said:
“Amazing is the affair of the believer, verily all of his affair is good and this is not for no one except the believer. If something of good/happiness befalls him he is grateful and that is good for him. If something of harm befalls him he is patient and that is good for him” (Saheeh Muslim: 2999)
From this we understand that the state of affairs for the believer changes in the life of this world. Ibn Qayyim al-Jawziyah said regarding the state of affairs for the believer:
“One of them is the state of (receiving a) blessing. It’s obligatory upon him (the believer) in this state (to display) the gratitude.
The second: is the state (of being) tested. It is obligatory upon him (the believer) in this state (to observe) the patience.
The third: is the state (of committing) a sin. It is obligatory upon him (the believer) in this state to seek the forgiveness from it (the sin).
The servant does not go outside of the fluctuation between these three states.
One of them is either a blessing or a virtue from Allaah of good health, wealth, a child to other than that.
It is obligatory upon him that he thanks Allaah for this bounty. Let the servant contemplate over the statement of Allaah:
“Work you, O family of Dâwud (David), with thanks!” But few of My slaves are grateful.” (surah Sabaa: 13)
So how many of those whom Allaah has favored them
“And if you would count the favours of Allâh, never could you be able to count them. Truly! Allâh is Oft-Forgiving, Most Merciful.” (surah an-Nahl: 18)
How many show thanks to Allaah for these favours? Less than a few!
Or there is a (state of being) tested.
It is obligatory upon him in this state (to observe) the patience. Meaning that Allaah from His overwhelming wisdom He could test the believing servant from the different types of test. It’s obligatory upon him to (observe) the patience because this is from the belief in the divine decree and from submitting the the decree of Allaah.
Also (the servant must know) that what has befalling him was never going to pass him by. All of that is written in the book of Allaah (al-Lawhul-Mahfooth). Verily Allah doesn’t test him (the servant) to destroy him. He only test him in order to test his patience and servitude.
Verily there is for Allaah upon the servant servitude in times of hardship just as there is for Him (Allaah) upon the servant servitude in times of happiness. There also is for Him (Allaah) upon the servant servitude in that which he (the servant) dislikes just as there is for Him (Allaah) upon the servant servitude in that which he (the servant) loves.
Most of the creation give the servitude in that which they love. However the matter is giving the servitude in that which there is his hardship.
The other state is (a state of) sin.
It is obligatory upon him (the servant) in this state to seek the forgiveness this is clear with regards to the obligation of turning to Allaah (repentance) displaying ones need for him.” (Source: “Al-Waabil As-Sayyib”)
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Abu Juwairiya
Junior Member
The Prophet's Guidance in Treating Afflictions, By Ibn Qayyim
Allah the Most High says,
“And certainly we shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirun (the patient). Who, when afflicted with calamity, say, “Inna Lillahi Wa Inna Ilaihi raji’un (Truly, to Allah we belong and truly, to Him we shall return).” They are those on whom are the Salawat ( i.e 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.” Surah Al-Baqarah 2:155-157
Then he (i.e. Ibn Qayyim) mentioned the Hadeeth of Al-Istirja and then he said: This expression is one of the most effective and most beneficial treatments for one who is afflicted by calamities, because it contains two fundamental principles, which if they are realized, the slave will be consoled thereby from his calamity.(Al- Istirja’: saying the words: “Inna Lillahi Wa Inna Ilaihi raji’un”) Verily, we are for Allah and to Him we shall return. This Hadeeth was narrated by Muslim and Ahmad, on the authority of Umm Salamah
The first of them is that the slave and his wealth belong to Allah and He has given it to him as a loan.
The second of them is that the return is to Allah and it is inevitable that he will leave the life of this world behind; so if this is his beginning and his end, then his thinking about them is one of the greatest treatments for this illness and a part of his treatment is that he knows that what was ordained to afflict him cannot miss him and what was ordained to miss him cannot afflict him.
And a part of it is that his Lord has set aside for him the like of that which he missed or better and He has stored up for him that which is many times better than the calamity and that if He had willed, He could have made the calamity greater than it was.
(Source: 'Provisions for the Hereafter' [Mukhtasar Zad Al-Ma’ad By Ibn Qayyim Al Jawziyah)
Allah the Most High says,
“And certainly we shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirun (the patient). Who, when afflicted with calamity, say, “Inna Lillahi Wa Inna Ilaihi raji’un (Truly, to Allah we belong and truly, to Him we shall return).” They are those on whom are the Salawat ( i.e 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.” Surah Al-Baqarah 2:155-157
Then he (i.e. Ibn Qayyim) mentioned the Hadeeth of Al-Istirja and then he said: This expression is one of the most effective and most beneficial treatments for one who is afflicted by calamities, because it contains two fundamental principles, which if they are realized, the slave will be consoled thereby from his calamity.(Al- Istirja’: saying the words: “Inna Lillahi Wa Inna Ilaihi raji’un”) Verily, we are for Allah and to Him we shall return. This Hadeeth was narrated by Muslim and Ahmad, on the authority of Umm Salamah
The first of them is that the slave and his wealth belong to Allah and He has given it to him as a loan.
The second of them is that the return is to Allah and it is inevitable that he will leave the life of this world behind; so if this is his beginning and his end, then his thinking about them is one of the greatest treatments for this illness and a part of his treatment is that he knows that what was ordained to afflict him cannot miss him and what was ordained to miss him cannot afflict him.
And a part of it is that his Lord has set aside for him the like of that which he missed or better and He has stored up for him that which is many times better than the calamity and that if He had willed, He could have made the calamity greater than it was.
- Another part of his extinguishing the fire of his misfortune by the coolness of comfort and consolation, so he should look to his right and to his left (i.e. at the world around him) and he should know that the pleasures of this life are an illusion, though they may cause him to laugh a little, they will cause him to weep much.
- Also a part of it is the knowledge that discontent does not alleviate the misfortune; indeed , it increases it.
- And another part of it is the knowledge that losing the reward which Allah has guaranteed for patience and Istirja’ is greater than it.
- And another part of the treatment is the knowledge that discontent causes his enemy to take pleasure and grieves his friend and makes his Lord Angry.
- Still another part of it is the knowledge that the pleasure which follows patient perseverance and the expectation of Allah’s Reward is many times greater than that which he would have experienced from the thing which he lost, if it had remained with him.
- Another part of it is that he should sooth his heart by seeking recompense for it from Allah.
- And a part of it is the knowledge that his reaction to the calamity will determine what happens to him, for whoever accepts( Allah’s Qadr), Allah will be pleased with him and whoever is angry at it, Allah will be angry with him.
- Also a part of the treatment is the knowledge that even if he was patient sometime after the calamity struck, that being the patience of the one who is resigned, that is not praiseworthy and it is not rewarded.
- Another part of it is the knowledge that one of the most effective medicines is the success granted by Allah in attaining that which He loves and which is pleasing to Him and that it is the essence of love.
- Another part of it is for him to compare between the greater and the lesser of the two pleasures: between the pleasure which he enjoys due to (his acceptance of) the calamity which befell him and the pleasure which he enjoys due to the reward of Allah (which he receives due to his acceptance and patient perseverance).
- And a part of it is the knowledge that the one who put him to trial is the Best of judges and the Most Merciful of those who show mercy and that He has not subjected him to misfortune in order to destroy him, but in order to test him and to hear entreaties and see him prostrating at His door.
- Another part of it is the knowledge that misfortunes are a means of preventing sickness which will cause his destruction, such as pride, arrogance, and hardness of the heart.
- Still another part of it is the knowledge that the bitterness of this life is the sweetness of the afterlife and vice versa. And if this is not apparent to you, examine the words of the truthful one, whose words are believed: “Paradise is surrounded by hardships and the Hell-Fire is surrounded by temptations.”(Narrated Muslim, At-Tirmidihi, Ahmad and Ad-Darimi, on the authority of Anas Ibn Malik).
(Source: 'Provisions for the Hereafter' [Mukhtasar Zad Al-Ma’ad By Ibn Qayyim Al Jawziyah)
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Abu Juwairiya
Junior Member
The Complaint of the Ignorant By Ibn Qayyim
The ignorant people complain to people about Allaah, and this is the highest degree of ignorance, for if he had known his Lord, he would not have complained about Him, and if he had known the people he would not have complained to them.
One of the predecessors saw a man complaining to another man about his poverty and dire necessity. He said to him, ‘O you! By Allaah, you have done nothing but complain about He who has mercy for you, to the one who has no mercy for you’.
The following verses have been mentioned about the meaning of the previous statement of the predecessor.
When you complain to a son of Adam, verily you complain about the Most Merciful to the one who does not pity.
On the contrary, the person who is profoundly knowledgeable about Allaah complains to Allaah alone. And the most knowledgeable person about Allaah is the one who complains about himself to Allaah, and never to people. He complains about the causes that make people do wrong to him, for he knows about the following Qur’anic verses,
‘And whatever of misfortune befalls you it is because of what your hands have earned. And He pardons much’
(Ash-Shura, 42: 30)
‘Whatever of good reaches you, is from Allaah but whatever of evil befalls you, is from yourself.’
(An-Nisa, 4: 79)
‘(What is the matter with you?). When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: ‘From where does this come to us?’ Say (to them), ‘It is from yourselves (because of your evil deeds). ‘And Allaah has power over all things. (Al-Imran, 3: 165)
Therefore, there are three levels: the lowest one is to complain about Allaah to his creatures, the highest one is to complain about yourself to Him and the middle one is to complain about His creatures to Him.
May Allaah make us from those who complain to Him alone about ourselves, He the Majestic and Most High, Ameen." (Source 'Al Fawa'id, P 134)
The ignorant people complain to people about Allaah, and this is the highest degree of ignorance, for if he had known his Lord, he would not have complained about Him, and if he had known the people he would not have complained to them.
One of the predecessors saw a man complaining to another man about his poverty and dire necessity. He said to him, ‘O you! By Allaah, you have done nothing but complain about He who has mercy for you, to the one who has no mercy for you’.
The following verses have been mentioned about the meaning of the previous statement of the predecessor.
When you complain to a son of Adam, verily you complain about the Most Merciful to the one who does not pity.
On the contrary, the person who is profoundly knowledgeable about Allaah complains to Allaah alone. And the most knowledgeable person about Allaah is the one who complains about himself to Allaah, and never to people. He complains about the causes that make people do wrong to him, for he knows about the following Qur’anic verses,
‘And whatever of misfortune befalls you it is because of what your hands have earned. And He pardons much’
(Ash-Shura, 42: 30)
‘Whatever of good reaches you, is from Allaah but whatever of evil befalls you, is from yourself.’
(An-Nisa, 4: 79)
‘(What is the matter with you?). When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: ‘From where does this come to us?’ Say (to them), ‘It is from yourselves (because of your evil deeds). ‘And Allaah has power over all things. (Al-Imran, 3: 165)
Therefore, there are three levels: the lowest one is to complain about Allaah to his creatures, the highest one is to complain about yourself to Him and the middle one is to complain about His creatures to Him.
May Allaah make us from those who complain to Him alone about ourselves, He the Majestic and Most High, Ameen." (Source 'Al Fawa'id, P 134)
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Abu Juwairiya
Junior Member
As Long as one is Living Sustenance is Guaranteed, Ibn Qayyim
"Concern yourself with that which you were ordered to take care of, and do not be concerned with something that was not guaranteed for you.
Sustenance and the matter of death are two matters whereof there is no doubt.
As long as one is living sustenance is guaranteed. And if Allah, according to His wisdom, closed the way to some means, He will, according to His mercy, open another means for you, which will be more useful.
Let us consider the state of the embryo. It receives its nourishment, which is blood from one means which is the naval, and when it comes out of its mothers womb and this only means is closed, another two means are opened to it, which are better and sweeter than the first!
The second means is pure and nourishing milk.
When he finished his suckling period and these two means are closed because of weaning, Allah opens four more perfect means; two kinds of foods and two kinds of drinks.
The two foods are from animals and plants and the two drinks are from water and milk, as well as whatever he likes from among other pleasures.
When he passes away, his four means are closed but Allah, the Exalted will open to him, if he was pious, eight doors of Paradise in order to enter Paradise from anyone of them, according to his wish.
So we notice that whenever Allah, the Exalted prevents His believing servant from something during this worldly life, He will bestow upon him something which is better and more useful to him.
It should be noted that this is only granted to the believers.
Allah preserves His servant from low and mean misfortunes and is not pleased when such fortunes comes to him, as He gives him a better and more valuable one.
The servant does not always recognize the generosity of Allah, His wisdom and kindness, nor does he always know the significant difference between what he was granted and what he was protected from.
He is fond of matters being decided immediately even if they are mean, and refuses the latter ones even if they are better.
If the servant could just treat Allah justly he would have known that the pleasures of this world that Allah has protected him from are better for him than those things which Allah may have granted him from these pleasures.
Allah prevented him from some of them in order to bestow upon him something that is better. He, the Almighty may have allowed him to be afflicted in order to protect him, tested to absolve him from sins, put him to death to resurrect him, and took him out of this world so as to stand in front of Him and follow the path that will bring him to Allah". (Source: "Al-Fawa'id, Ibn Al-Qayyim P 88)
"Concern yourself with that which you were ordered to take care of, and do not be concerned with something that was not guaranteed for you.
Sustenance and the matter of death are two matters whereof there is no doubt.
As long as one is living sustenance is guaranteed. And if Allah, according to His wisdom, closed the way to some means, He will, according to His mercy, open another means for you, which will be more useful.
Let us consider the state of the embryo. It receives its nourishment, which is blood from one means which is the naval, and when it comes out of its mothers womb and this only means is closed, another two means are opened to it, which are better and sweeter than the first!
The second means is pure and nourishing milk.
When he finished his suckling period and these two means are closed because of weaning, Allah opens four more perfect means; two kinds of foods and two kinds of drinks.
The two foods are from animals and plants and the two drinks are from water and milk, as well as whatever he likes from among other pleasures.
When he passes away, his four means are closed but Allah, the Exalted will open to him, if he was pious, eight doors of Paradise in order to enter Paradise from anyone of them, according to his wish.
So we notice that whenever Allah, the Exalted prevents His believing servant from something during this worldly life, He will bestow upon him something which is better and more useful to him.
It should be noted that this is only granted to the believers.
Allah preserves His servant from low and mean misfortunes and is not pleased when such fortunes comes to him, as He gives him a better and more valuable one.
The servant does not always recognize the generosity of Allah, His wisdom and kindness, nor does he always know the significant difference between what he was granted and what he was protected from.
He is fond of matters being decided immediately even if they are mean, and refuses the latter ones even if they are better.
If the servant could just treat Allah justly he would have known that the pleasures of this world that Allah has protected him from are better for him than those things which Allah may have granted him from these pleasures.
Allah prevented him from some of them in order to bestow upon him something that is better. He, the Almighty may have allowed him to be afflicted in order to protect him, tested to absolve him from sins, put him to death to resurrect him, and took him out of this world so as to stand in front of Him and follow the path that will bring him to Allah". (Source: "Al-Fawa'id, Ibn Al-Qayyim P 88)
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Abu Juwairiya
Junior Member
Faith has both apparent and hidden aspects, By Ibn Qayyim
Faith has both apparent and hidden aspects.
Its apparent aspect is when it is related by the tongue and acted upon by the body.
The hidden aspect is the acknowledgment of the heart, and its submission and love.
Therefore, the apparent aspect of faith will be of no use for someone who does not have the hidden aspect, though his blood is spared and his wealth and children are preserved by it. And no hidden aspect will be of any use, unless there is no fear that it will be weakened, coerced or in fear of being ruined.
Therefore, the failure of apparent deeds without the existence of any real prevention, means the corruption of the hidden aspect and lack of faith. Its deficiency refers to its deficiency of faith and intensity refers to its intensity of faith.
Therefore, faith is the heart and core of Islam, and certainty is the heart and core of faith.
Any piece of knowledge or deed that does not make faith and certainty stronger is abnormal, and any faith that does not urge one to perform good deeds is abnormal. (Source, 'Al Fawa'id)
Faith has both apparent and hidden aspects.
Its apparent aspect is when it is related by the tongue and acted upon by the body.
The hidden aspect is the acknowledgment of the heart, and its submission and love.
Therefore, the apparent aspect of faith will be of no use for someone who does not have the hidden aspect, though his blood is spared and his wealth and children are preserved by it. And no hidden aspect will be of any use, unless there is no fear that it will be weakened, coerced or in fear of being ruined.
Therefore, the failure of apparent deeds without the existence of any real prevention, means the corruption of the hidden aspect and lack of faith. Its deficiency refers to its deficiency of faith and intensity refers to its intensity of faith.
Therefore, faith is the heart and core of Islam, and certainty is the heart and core of faith.
Any piece of knowledge or deed that does not make faith and certainty stronger is abnormal, and any faith that does not urge one to perform good deeds is abnormal. (Source, 'Al Fawa'id)
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