#qayyim

Ibn al-Qayyim رَحِمَ اللهُ عَلَيْهِ [Wabil al-Sayyib]

Ever since people were created, they have always been musāfirīn (ie: travellers). النَّاس مُنْذُ خلقُوا لم يزَالُوا مسافرين And there is no final settlement for them from their journey, except in either al-Jannah (ie: Paradise) or al-Nār (ie: the Fire). وَلَيْسَ لَهُم حط عَن رحالهم إِلَّا فِي الْجنَّة أَو النَّار And al-ʿāqil (ie: the intelligent one) knows that travelling is based on undergoing difficulty and dangerous rides. And it is from the impossible that one seeks within it delight and rest, for indeed that is only after the end of the journey. And it is established that the traveller is in the state that a traveller is obliged to be in, from preparation of provision that will allow him to reach his destination. والعاقل يعلم أَن السّفر مَبْنِيّ على المشقّة وركوب الأخطار وَمن الْمحَال عَادَة أَن يطْلب فِيهِ نعيم ولذّة وراحة إِنَّمَا ذَلِك بعد انْتِهَاء السّفر وَمن الْمَعْلُوم أَن كل وَطْأَة قدم أَو كل آن من آنات السّفر غير واقفة وَلَا الْمُكَلف وَاقِف وَقد ثَبت أَنه مُسَافر على الْحَال الَّتِي يجب أَن يكون الْمُسَافِر عَلَيْهَا من تهيئة الزَّاد الْموصل And if he ever does stop temporarily or sleeps or rests, then it is (also) as a preparation for his walk. وَإِذا نزل أَو نَام أَو استراح فعلى قدم الاستعداد للسير Ibn al-Qayyim, al-Fawāʾid 1/190 ابن القيم، الفوائد ١/١٩٠ https://shamela.ws/browse.php/book-6832/page-187 Facebook: https://facebook.com/aljadwal1 Instagram: https://instagram.com/al_jadwal Telegram: https://t.me/aljadwal Tumblr: https://al-jadwal.tumblr.com Twitter: https://twitter.com/al_jadwal

Sins generate more sins, and one leads to another, until they overpower the servant and he finds it difficult to leave (ie: repent from) it. وَمِنْهَا أَنَّ الْمَعَاصِيَ تَزْرَعُ أَمْثَالَهَا، وَتُولِدُ بَعْضَهَا بَعْضًا، حَتَّى يَعِزَّ عَلَى الْعَبْدِ مُفَارَقَتُهَا وَالْخُرُوجُ مِنْهَا، As one of the salaf said: “One of the punishments of bad deeds is more bad deeds, and one of the rewards of good deeds is more good deeds.” كَمَا قَالَ بَعْضُ السَّلَفِ: إِنَّ مِنْ عُقُوبَةِ السَّيِّئَةِ السَّيِّئَةُ بَعْدَهَا، وَإِنَّ مِنْ ثَوَابِ الْحَسَنَةِ الْحَسَنَةُ بَعْدَهَا Ibn al-Qayyim, al-Jawāb al-Kāfī 1/55 ابن القيم، الجواب الكافي لمن سأل عن الدواء الشافي ١/٥٥ http://shamela.ws/browse.php/book-158/page-49 Telegram: https://t.me/ilmtest Twitter: https://twitter.com/ilmtest_ Instagram: https://instagram.com/ilmtest Facebook: https://facebook.com/ilmtest Tumblr: https://ilmtest.tumblr.com Website: https://www.ilmtest.net

SalafiSounds: Ibn Taymiyyah & Ibn Al-Qayyim On The Causes of Corruption, Ruin & Rectification - Lecture by @AbuIyaadSP - Masjid Abi Hurairah Conference @MasjidHurairah Taken from the first conference at Masjid Abi Hurairah, Stoke, UK. Saturday 26th October 2019. Please leave a comment below describing the contents of this talk and how you benefited. This will help others and it is your way of aiding the da’wah.

The secret of the ṣalāh, its soul and core is the slave's turning to Allāh in totality whilst in the prayer. و سرُّ الصلاة و روحها و لبُّها، هو إقبال العبد على الله بكليّته فيها، Therefore, just as it is not befitting that he turns his face away from the qiblah to other than it during the ṣalāh, it is likewise not befitting to turn his heart away from his Lord to other than Him during the ṣalāh. فكما أنه لا ينبغي أن يصرف وجهه عن القبلة إلى غيرها فيها، فكذلك لا ينبغي له أن يصرف قلبه عن ربِّه إلى غيره فيها. Rather he (the slave) makes the Kaʿbah, which is the House of Allāh, the qiblah of his face and body. (Likewise) he makes the Lord of the House the qiblah of his heart and soul. بل يجعل الكعبة ـ التي هي بيت الله ـ قبلة وجهه و بدنه، و رب البيت تبارك و تعالى قبلة قلبه و روحه، So according to how much the servant turns to Allāh in his ṣalāh, (then this) will determine how much Allāh turns towards him. و على حسب إقبال العبد على الله في صلاته، يكون إقبال الله عليه، And if he (the slave) was to turn away, then Allāh will turn away from him. و إذا أعرضَ أعرض الله عنه، And (the saying goes): “as he lives, he is treated (accordingly).” كما تدين تُدان. Ibn al-Qayyim, Kitāb Asrār al-Ṣalāh wa ʾl-Farq wa ʾl-Muwāzanah bayn Ḏawq al-Ṣalāh wa ʾl-Samāʿ 1/27 ابن القيم، أسرار الصلاة ١/٢٧ http://shamela.ws/rep.php/book/1212 Telegram: https://t.me/ilmtest Twitter: https://twitter.com/ilmtest_ Instagram: https://instagram.com/ilmtest Facebook: https://facebook.com/ilmtest Tumblr: https://ilmtest.tumblr.com Website: https://www.ilmtest.net

There are four categories of Al-Maḥabbah (love), that is compulsory to be differentiated, for verily one will become astray for not differentiating between them: وههنا أربعة أنواع من المحبّة يجب التفريق بينها، وإنّما ضلّ من ضلّ بعدم التمييز بينها: Firstly: Love of Allāh (Maḥabbatullah): It is not sufficient to be safe from Allāh’s punishment and succeed with His reward only with this love, for verily the Polytheists (Mushrikūn), the Christians, the Jews and other than them love Allāh as well. أحدها: محبة الله. ولا تكفي وحدها في النجاة من عذابه والفوز بثوابه، فإنّ المشركين وعبّاد الصليب واليهود وغيرهم يحبّون الله. Secondly: Loving What Allāh Loves (Maḥabbatu Ma Yuḥibbuhullāh): This is what enters one into Islām and out from disbelief (kufr). The most beloved people in the sight of Allāh are those who are the most upright and strong in this kind of love. الثاني: محبة ما يحبّه الله. وهذه هي التي تُدخله في الإسلام، وتُخرجه من الكفر، وأحبُّ الناس إلى الله أقوَمُهم بهذه المحبة وأشدّهم فيها. Thirdly: Love for the Sake of Allāh (Al-Ḥubbu Lillāhi wa Fīhi) This is from the necessities of loving what Allāh loves, and the love will not be upright except loving for His sake. الثالث: الحبّ لله وفيه. وهي من لوازم محبة ما يحبّ، ولا يستقيم محبة ما يحب إلا بالحبّ فيه وله. Fourthly: Loving Alongside Allāh (Al-Maḥabbatu Ma’a-Allāh): This is the Shirk (polytheism) of Love, and anyone who loves something alongside Allāh, not for His sake, not because of Him, verily he has taken something besides Allāh as equal as Him. This is the love of the Polytheists (Mushrikūn). الرابع: المحبة مع الله. وهي المحبة الشركية، وكلّ من أحبّ شيئًا مع الله، لا لله ولا من أجله ولا فيه، فقد اتخذه ندًّا من دون الله، وهذه محبة المشركين. And there is a fifth kind: The Natural Love (Al-Maḥabbah At-Ṭabi’iyyah): This is the inclination of man towards whatever he is naturally inclined to. Example, the love of the thirsty towards water, or the hungry towards food, or the love towards sleep, companionship, and children. These things are not frowned upon, except if they would divert from the remembrance of Allāh, and occupy one from loving Him, وبقي قسم خامس: ليس مما نحن فيه، وهو المحبة الطبعية، وهي ميل الإنسان إلى ما يلائم طبعه، كمحبة العطشان للماء، والجائع للطعام، ومحبة النوم والزوجة والولد. فتلك لا تُذَمّ إلا إذا ألهَتْ عن ذكر الله وشغلتْ عن محبته، As Allāh said: {O you who have believed, let not your wealth and your children divert you from remembrance of Allāh} [Al-Munāfiqūn 63:9] كما قال تعالى: {يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَنْ ذِكْرِ اللَّهِ وَمَنْ يَفْعَلْ ذَلِكَ فَأُولَئِكَ هُمُ الْخَاسِرُونَ} [المنافقون: 9] And He said: {(Are) men whom neither commerce nor sale distracts from the remembrance of Allāh} [Al-Nūr 24:37] وقال: {رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللَّهِ} [النور: 37]. Ibn al-Qayyim, al-Dāʾ wa ʾl-Dawāʾ 1/443 ابن القيم، الداء والدواء ١/٤٤٣ http://shamela.ws/browse.php/book-98093/page-516 Website: https://www.al-jadwal.com Facebook: https://facebook.com/aljadwal1 Instagram: https://instagram.com/al_jadwal Telegram: https://t.me/aljadwal Tumblr: https://al-jadwal.tumblr.com Twitter: https://twitter.com/al_jadwal

SalafiSounds: 10 Ways to Achieve the Allah's Love - by Abu Abdir-Rahman Uways Taweel @uwaysT @MasjidAdDawah Lesson conducted in Masjid Ad-Da'wah, Baltimore, US, 5th August 2019. Please leave a comment below describing the contents of this talk and how you benefited. This will help others and it is your way of aiding the da’wah.