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[Must read] Bitter Consequences of Sin by Imaam ibn al-Qayyim al-Jawziyyah [rahimahullaah]

July 31, 2013 Leave a comment

 

It is essential to know that sins and acts of disobedience are, necessarily, very harmful. Their harm effects upon the heart are akin to the harmful effects of poison upon the body, though the effects vary in their levels and intensities. So is there any evil or harm in this world, or in the Hereafter, except that it is due to sins and disobedience?

 

So what was it that expelled the two parents [i.e. Adam and Eve] from Paradise; the home of delight, bliss, splendor and joy; to the home of pain, sorrow and misfortune?

 

What was it that expelled Iblees [i.e. Satan] from the heavenly realms, causing him to be rejected and cursed; transforming him both inwardly and outwardly, so that his form became ugly and hideous – his inner form more hideous than his outer – replacing his nearness with remoteness, mercy with curse, his beauty with ugliness, from being in Paradise to being in the blazing Fire, from having faith to being an unbeliever, from having the patronage and friendship of Allaah, the Praiseworthy Guardian, to being the greatest enemy and opponent, from glorifying and praising Him to committing acts of unbelief, shirk, lies, deception and shamelessness, from being adorned with faith to being clothed in the garment of unbelief, sinfulness and disobedience, causing him to reach the deepest depths of despicability, plunging down in the sight of Allaah as far as it is possible to plunge; causing the anger of Allaah the Exalted to be upon him, making him an outcast – despised and humiliated – so that he became a leader for every sinner and criminal, becoming pleased with leadership for himself, after having reached the station of worship and nobility? O Allaah, we seek refuge in You from opposing Your command and falling into what You have forbidden.

 

What was it that caused the people of the earth to drown, to the extent that the water rose above even the mountain tops?

 

What was it that caused the violent winds to overcome the people of `Aad, such that it flung them down dead upon the face of the earth – as if they were lopped-off palm trunks – and it destroyed whatever dwellings and crops it came across, thus making them an example for nations until the Day of Resurrection?

Bitter Consequences of Sin

Bitter Consequences of Sin

What was it that caused the clouds of punishment to overcome the people of Shu’ayb, such that when these clouds were above their heads it rained scorching fire upon them? What was it that caused the Pharaoh and his people to be drowned in the ocean, and caused their souls to be transported to the Hellfire, so their bodies drowned and their souls burned?

 

What was it that caused Qaroon, his dwelling, wealth and family to sink down into the earth?

 

What was it that caused the destruction of those generations after Noah, and how they were afflicted with various punishments that caused their annihilation?

 

What was it that caused the destruction of the companions of Yaa Seen, with the clamorous shout, which destroyed them?

 

What caused there to be sent against the Children of Israa’eel enemies of great strength and might, plundering their homes, killing their men, enslaving their women and children, burning their dwellings, seizing their wealth, and then returning again a second time, destroying what was rebuilt after the first onslaught?

 

What was it that caused the various types of punishments to be set loose upon the Children of Israa’eel? Killing them, enslaving them, destroying their land and at times causing them to be oppressed by kings, whilst at another time causing them to be transformed into apes and swines -and finally the Lord took an oath that:

“He would certainly keep on sending against them, until the Day of Resurrection, those who will inflict themwith a humiliating torment.”

[Soorah al-A’raaf 7:167]

 

Imam Ahmad said: al-Waleed ibn Muslim related to us; that Safwaan ibn ‘Amr related to us; that `Abdur-Rahmaan ibn Jubayr ibn Nufayr related; from his father, who said:

“When Cyprus was conquered and its people were dispersed and they started weeping to each other, I saw Abud-Dardaa sitting alone and weeping. So I said to him: O Abud- Dardaa!What makes you weep on this day that Allaah has granted strength and honor to Islaam and its people? So he said: Woe be to you O Jubayr! How insignificant the creation becomes to Allaah when they turn away from His command. In front of us is a nation who were evidently powerful and who had dominion, yet they abandoned Allaah’s command, so look what has become of them.”

[Reported by Imaam Ahmad in az-Zuhd (1/86) with an authentic (saheeh) chain of narration; as stated by Shaykh `Alee Hasan al-Halabee in his verification of the book. (p.67)]

 

 

`Alee ibn al-Ja’d said: Shu’bah ibn `Amr ibn Murrah informed us; I heard Abul- Bukhtaree say: I was informed by someone, who heard the Prophet (sallallahu alaihi wasallam) saying:

“The people will not perish, until they have no excuse left for themselves.”

[Reported by Ahmad (4/260) and Abu Daawood (no.4347) with an authentic chain of narration]

 

 

Imaam Ahmad reports in his Musnad, from the hadeeth of Umm Salamah, who said: I heard Allaah’s Messenger (sallallahu alaihi wasallam) saying:

“When acts of disobedience become widespread in my ummah, then Allaah may send punishment upon them all from Himself” So I said: 0 Allaah’s Messenger! Even if there are righteous people amongst them that day? So he replied: “Indeed!” So I said: How will that be? He replied: “They will be afflicted with what afflicts the people, then they will move on to the forgiveness of Allaah and His good pleasure.”

[Reported by Ahmad (6/304) and one of its narrators is Layth ibn Abee Sulaym, who is weak. However the hadeeth is established due to further supporting narrations. Consult Silsilatul – Ahaadeethus-Saheehah (no.1372) of Shaykh al-Albaanee]

 

[Ad-Daa’ wad-Dawaa’ (pp.65-67) by Imaam ibn al-Qayyim al-Jawziyyah]

 

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“So, As You Do Unto Others, So Shall You Be Done Unto Likewise…”‏ by Ibn Qayyim

July 15, 2013 Leave a comment

 

“…And He, Glorified and Most High, is Merciful (Rahim) and loves those who are merciful (ar-Ruhama’) and He is Merciful to His servants who are merciful. And He veils (the sins and mistakes) and loves the one who veils (the sins and mistakes) of His servants, and He is ‘Afuww (the One Who Pardons) and loves the one who pardons (his servants). He is Forgiving (Ghafur) and loves the one who forgives His servants, and He is Gentle and loves the gentle ones from amongst His servants, and He detests the rude (al-Fadh), impolite, obstinate (al-Qasi), merciless, and pompous.

 

He is Friendly and loves friendliness, and He is patient (Halim), and loves patience (hilm). He is Kind and loves piety (al-Birr) and its adherents. He is Just and loves justice, and He is the One Who accepts the excuses (from His servants when they make a mistake) and loves those who accept excuses from His servants. And (likewise) He recompenses His servant to the extent that these attributes are present or absent (within the servant).

 

So the one who pardons, He pardons him. And the one who forgives, He Forgives him. And the one who excuses, He excuses him. And the one who is just, He is Just towards him. And the one who befriends His servants, He will befriend him. And whoever is merciful to His creation, He is Merciful to him, and the one who does good for them, He will do good for Him. And whoever is generous towards them, He is Generous towards him, and whoever benefits them, He will benefit him. And the one who concealed (their sins), He will conceal (his sins), and the one who forgave (safaha) them, He will Forgive him.

 

And whoever pursues in finding their faults (‘awratahum), He will pursue his faults, and whoever disgraced them, He will disgrace him and expose him. And whoever prevented them from goodness, He will prevent His Goodness from him. And whoever causes them grief and sadness, Allah, the Most High, will cause him grief and sadness, and whoever plots (against them), He will plot against him, and whoever betrays them, He will betray him.

 

Whoever behaves with His servants with a (specific) quality, Allah, the Most High, will behave with him with that quality in this world and the Hereafter. For Allah, the Most High, deals with His servant to the same extent that the servant deals with His creation and that is why it is mentioned in the hadith:

  • “Whoever conceals the sins of a Muslim, Allah, the Most High, will conceal his sins in this world and the Hereafter. Whoever relieves a Mu’min from a burden from the burdens of this world, Allah, the Most High, will relieve him of distress from the distresses of the Day of Judgement. And whoever eases the situation of the one in straitened circumstances, Allah, the Most High, will ease for him his reckoning and whoever releases a Muslim from a contract he regrets, Allah will release him from his errors and whoever granted more time to the one in straitened circumstances due to his debt or unburdened him (of his debt), Allah, the Most High, will shade him under the Shade of His Throne.” 

[Muslim, at-Tirmidhi, Abu Dawud, and Ibn Majah]

 

In a hadith in at-Tirmidhi and elsewhere the prophet, sallallahu ‘alayhi wa sallam, said one day in his sermon:

  • “O gathering of those who have believed with their tongues but Faith has not yet entered their hearts! Do not harm the Muslims, and do not concern yourselves with their mistakes, for indeed he who concerns himself with the mistakes of his (Muslim) brother, Allah will concern Himself with his mistakes, and the one whose mistakes Allah is concerned with, He will disgrace him even if it is in the safety of his own home.” 

[Sahih at-Tirmidhi wal-Mishkah: 5044]

 

So, as you do unto others, so shall you be done unto (likewise). And be however you wish, for indeed Allah, the Most High, will behave with you how you behave with His servants.”

[Taken from al-Imam Ibn al-Qayyim’s “al-Wabil as-Sayyib” page: 54-55]

 

Be like the bee by Ibn Qayyim al-Jawziyyah

May 17, 2013 Leave a comment

As people are content with the world, so you should be content with Allaah. As they are delighted by the world, so you should be delighted with Allaah. As they are intimate with their loved ones, so you should seek intimacy with Allaah. As they desire to know their kings and their leaders, and to draw near to them in order for honor and status to be conferred on them, so you should come to know Allaah and seek His love, this will lead to the utmost honor and distinction.

 

Said one of the zuhhad: “I can never imagine that someone could hear about Paradise and Hellfire and can still waste an hour without performing any act of obedience to Allaah; neither remembrance, prayer, reciting Quraan nor an act of charity or kindness.”

 

 

Someone said to him: “I weep profusely.”

 

 

He replied: “That you laugh while confessing your sin is better than weeping yet being puffed-up with pride because of your deeds. For the deeds of a conceited person will never rise above his head.”

 

 

The person then requested: “Please counsel me.”

 

 

So he replied: “Leave the world to those who hanker after it, as they leave the Afterlife to its seekers. And be in this world as the bee: it eats only good, produces only good, and when it rests upon anything it neither ruins it nor deflowers it.”

[Al Fawaa-id, Ibn al Qayyim al Jawziyyah (rahimahullaah), Pg.187]

Why testimony of faith occurs in singular form while others like seeking assistance, seeking refuge etc occurs in plural form in Khutbat ul Hajah?

March 9, 2013 Leave a comment

 

Text from Khutbat ul Hajah (The sermon for Necessities):

[Verily, all praise is for Allah, we praise him and we seek his assistance and we ask for His forgiveness. And we seek refuge in Allah from the evils of ourselves and from the evils of our actions.

 

Whoever Allah guides, there is no one who can lead him astray, and whoever is lead astray, there is no guide for him. I bear witness that there is no deity that has the right to be  worshipped  except Allah – [al0ne with no partner] – and i bear witness that Muhammed is His slave and Messenger.]

End quote.

 

 

Beautiful explanation and point of wisdom from Shaykh ul Islam ibn Taymiyyah (rahimahullah)

 

It can be noted here that the verb occurs  in singular form (i.e testimony of faith)  contrary to the previous verbs (i.e we seek assistance, we seek refuge, we ask forgiveness ), which occurs in the plural form. Shaykh ul Islam ibn Taymiyyah (rahimahullah) brought to light an intricate point of wisdom regarding this, which was relayed from him by his student Ibn al Qayyim in Tahdheeb us Sunan (3/54).

 

 

He (rahimahullah) said:

“All of the ahaadeeth are in agreement that the verbs ‘seeking assistance’, ‘asking for forgiveness’, and ‘seeking refuge in Allah’ occur in plural form whereas the testimony of faith occurs in singular form – i.e. ‘ I bear witness that there is no deity that has the right to be  worshipped  except Allah – [al0ne with no partner] – and i bear witness that Muhammed is His slave and Messenger.’

 

Shaykh ul Islam ibn Taymiyyah said:

‘Since no one can take on the testimony of faith on behalf of someone else, and since a proxy cannot be accepted for it under any condition, the declaration of the testimony of faith here occurs in singular form.

 

And because seeking assistance, seeking refuge and asking for forgiveness is accepted on behalf of others, since a man may ask Allah to forgive someone else and assist him and he may seek refuge in Allah from him, it occurs here in the plural form. This is why he (sallallahu alaihi wasallam) would say, ‘O Allah, assist us, grant us refuge and forgive us.’ He (sallallahu alaihi wasallam) said this in the narration of Ibn Mas’ood (radiAllahu anhu). And there doesn’t occur in this hadeeth this wording: ‘we praise him.’

 

However, in the narration of Ibn Abbas (radiAllahu anhu), these words: ‘we praise him’ do occur in the plural form even though no one can take on the role of  praising (Allah) on behalf of someone else and even though its proxy is unacceptable….

 

 

There is another explanation for this, which is that the acts of seeking assistance, seeking refuge and asking for forgiveness are all requests and wishes. So it is recommended for the supplicant to ask for himself ans well as his believing brothers. and as for the Testimony of faith, then it is a notification in which one informs others that he testifies to the Allah’s oneness and to the Prophet’s messengership.

It is a notification that corresponds to the belief and affirmation of one’s heart. A person can only inform about this with respect to himself since he is aware of his own condition, contrary to him informing such on the behalf of others. So he may inform about someone else’s saying and statements but not what is found in the heart. And Allah knows best.”

 

[Taken from: Khutbat ul Hajah by Shaykh Muhammed Naasiruddin al Albaanee, pg-4, translated by Isma’eel Alarcon]

 

Speech and Action: Creed of Imam Bukhari and other Imaams

February 1, 2013 Leave a comment

 

Imam Bukhari (Rahimahullah) Said:

That the religion consists of (both) speech and action*.

 

And this is due to the saying of Allaah:

And they were commanded not but that they should worship Allaah, and make their worship exclusively for Him alone, being Hunafaa (abstaining from ascribing partners to Him), and perform As-Salaah (Iqaamat-us-Salaah) and give Zakaah and that is the right religion.

[ al-Bayyinah (98):5 ]

 

 

Al-Laalikaa’ee (d. 418H) reports in his Sharh Usool I’tiqaad Ahlus- Sunnah (5/958) that ‘Abdur-Razzaaq (as-San’aanee) said,

‘I met sixty two Shaykhs, amongst them were: Ma’mar, al-Awzaa’ee, ath-Thawree, al-Waleed ibn Muhammad al-Qurashee, Yazeed ibn as-Saa’ib, Hammaad ibn Salamah, Hammaad ibn Zaid, Sufyaan ibn ‘Uyainah, Shu’ayb ibn Harh, Wakee’ ibn al-Jarraah, Maalik ibn Anas, Ibn Abee Laylaa, lsma’eel ibn Ayyaash, al-Waleed ibn Muslim and those I have not named, all of them saying, ‘Faith consists of speech and action, it increases and decreases.”

 

Al-Laalikaa’ee also reports in Sharah Usool I’tiqaad Ahlus-Sunnah (4/848) from Yahyaa ibn Saleem that he said,

‘I asked ten amongst the Fuqahaa about faith and they said, ‘Speech and action.’

 

I asked Sufyaan ath-Thawree and he said, ‘Speech and action.’

 

I asked Ibn Juraij and he said, ‘Speech and action.’

 

I asked Muhammad ibn ‘Abdillaah ibn ‘Amr ibn ‘Uthmaan and he said, ‘Speech and action.’

 

I asked al-Muthnee ibn as- Sahaah and he said, ‘Speech and action.’

 

I asked Naafi’ ibn Umar ibn Jameel and he said, ‘Speech and action.’

 

I asked Muhammad ibn Muslim at-Taa’ifee and he said, ‘Speech and action.’

 

I asked Maalik ibn Anas and he said, ‘Speech and action,’

 

and I asked Sufyaan ibn ‘Uyainah and he said, ‘Speech and action.’

 

Shaykh Saalih al-Fawzaan in his Sharah Aqeedatil-Waasitiyyah (p. 135) says,

[ ‘And his (Ibn Taymiyyah’s) saying,

‘And among the fundamentals of Ahl us-Sunnah wal-Jamaa’ah ..’ means the principles and rules upon which their creed is built, ‘…is that the religion…’ which is whatever Allaah has commanded, ‘…and faith…,’ which means belief, ‘…is speech and action: The speech of the heart and tongue and the action of the heart, the tongue and the limbs.’ This is the meaning of faith with Ahlus- Sunnah wal-Jamaa’ah. It is (both) speech and action.

Speech is of two kinds:

The speech of the heart and that is its belief (Itiqaad) and the speech of the tongue and that is speaking with the word of Islaam.

And action is of two types:

the action of the heart and that is the intention and sincerity and the action of the limbs such as prayer, hajj and jihaad.’ ]

 

 

Ibn al-Qayyim (d. 751H) said in al-Madaarij (1/120-121),

‘The speech of the heart:

It is belief in what Allaah, the Most Perfect, has informed about Himself, upon the tongue of His Messengers concerning His Names, His Attributes, His Actions, His Angels and the meeting with Him.

 
The speech of the tongue:

It is to inform and convey about Allaah with that (i.e.. the above), to call to it, defend it, to explain the false innovations which oppose it, to perform His remembrance and to convey His orders.

 
The action of the heart:

Such as love for Him, reliance upon Him, having fear and hope in Him, making the deen purely and sincerely for Him, having patience upon 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, having humility in front of Him, becoming tranquil with Him and other than this from among the actions of the heart whose obligation is more binding than (and precedes) the actions of the limbs. And (likewise) whose recommended actions are more loved by Allaah than the recommended actions of the limbs. And the actions of the limbs without the action of the heart is either of no benefit at all or of little benefit.

 

 

The action of the limbs:

Such as prayer and jihaad, attending the Jumu’ah (the Friday Prayer) and congregational prayer, aiding those who are unable, displaying goodness to the creation and other such things.’

 

___________________________________________________________

* The Murji’ah are a sect who uphold the belief of Irjaa’ (to hold that sins major or minor, do not affect faith and that faith neither increases nor decreases). The first to call to this belief was Gheelaan ibn Abee Gheelaan, the Qadariyy. He was executed in 105H. They claim that actions are not part of faith, that people do not vary in faith, that faith does not increase or decrease and that one should declare himself a Believer without saying, ‘If Allaah wills.’

 

The Murji’ah are divided into three groups, as Shaykh ul-Islaam Ibn Taymiyyah has mentioned:
(i) Those who claim that faith is a condition of the heart only.
(ii) Those who claim that faith is merely verbal affirmation (i.e. the
Karraamiiyyah).
(iii) Those who claim that faith is only affirmation with the heart and tongue, but that action is necessary in addition to it.

 

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