Jazkhallah kheir Bro Nur, I wonder how the thread will continue but have some questions to ask. As the title says Islam is coming, where from? Islam has been there all along though there now exists difference in opinions by its followers. As for the Muslims how can they help? Are they to sit and wait for its advent? As we are now in a time where any potential Muslim(who adheres to the Quraan and Tradition) is termed a potential terrorist.(Keep in mind the move the British govt is planning to take against 'troublesome' Muslims.) Fiamanillah WOL

^^^Couldnt have said it better. Ah, you can add a joke or light humour to break the ice.But dont over do it.You just want a smile and not to be mocked or called weird.

Mabruk Alaik to the New moderators. May the responsibility be light on your shoulders.

^^^^ Your back. Nice to see you alive and kicking. Congrats again sister. *sorry my people I know this isnt my corner but seeing willos name, forced me to sneek in* *Leaves in peace* Nabadaaye

^^^^ You fishing out alot of information. Im glad to hear fellow Tanzanian somalis are making a difference in Tz.Dont forget Kenyan somalis also in the 80s have been in the politics and army arena. About the topic, beleive we need to be proud of every Somali who is making use of his/her education to help the community. Elitism most of the time comes hand in hand with snobberism an Ill which needs to be avoided. You're educated my brother, help the one who is helpless or hasnt found their calling.

Give me a tan

Wa iyaki, actually brother thank you. You opened my eyes to a new world.

^^^ Youve got along way to go, Animal Farm. I still beleive the idea of having a wife should be applied ASAP your way with an agreement that you will work on your skills. *Thinking out loud>>Mashallah,my 16yr brother knew how to cook chapati,maruq,bariis,baasto since he was 12yrs, sighs, I love my mum teaching the boys how to survive. Oh, forgot my other brother cooks awesome omelettes so far havent eaten anything like it, I miss him *

In the contrary

^^^ Smart move. I dont remember when I started my first job(not paid one) we used to have to work in the family business includes weekends/weekdays(that is if we return back from the library or extra curricular activity early) sometimes and during the holidays. Thing is you dont have a specific job title you can work in all these positions in a day : secretary, telephone receptionist, an errand boy,opps girl, attentive listener, tour guide, an advisor, an observer, a cashier, computer expert and lastly be the daughter. As for my brother he had the added responsibility of being the driver and mechanic. Back in those days what I enjoyed the most was being the tour guide (get to met new people) and being an attentive listener nice to hear interesting discussions and asked of my opinion. I started my first paid job (yes , rebelled needed the change) was in late 1997/8, worked to establish a new school. So when I was first hired I worked as the bookkeeper kept all the accounts in order lasted for a month or two. Once the school year started I became a computer teacher plus librarian. Had to establish the school's library, had a guidebook to guide me, wasnt hard used the colour code system .In the process purchased and read books and twice a week I gave computer classes to kids and once to the teachers. Was a lovely experience, spending time with children and in the process introducing them to the world of books and computers.What I miss the most, is having them sitting around me, reading books to them aloud and seeing the smile on their faces. Ah, those were the days. Well had to quit a week before I left to join Uni on a one way ticket to Turkey.

Nice to have you back. For clarity can you define a pious woman?

Well, progress takes time my friend. In due time, it maybe possible.

Timing is ok. Perfecto

How Does a Learned Person Call to Allah? Imam Ibn ul Qayyim al Jawziyyah Excerpted from the translator's footnotes to "An Explanation of Riyadh al-Saliheen" by Shaykh Muhammad ibn Salih al-Uthaymeen Translated from al-Fawa'id by Sajad ibn `Abdur Rahman, © 1998 Sajad Rana An advice on how to call to Allah the people immersed in the Dunya Ibn ul Qayyim al Jawziyyah The learned individual does not command the people to abandon the Dunya, for they are incapable of abandoning it. Rather he instructs them to abandon wrongdoing with their [continue] residence in the Dunya. For the abandonment of the Dunya is supererogatory, but the abandonment of wrongdoing is obligatory. Accordingly, how can an [individual] be commanded to a supererogatory action, when he has [neglected] to establish an obligatory one?! If the abandonment of wrongdoing becomes difficult for them to [endure], endeavour to make them love Allah by [means] of mentioning His Signs, His Blessings, His Munificence, His Perfect Attributes, and Exalted Descriptions. For indeed the heart is naturally inclined towards His love. If it is attached towards His love, the abandonment of wrongdoing and independence from it, in addition to the persistence upon it shall become easy [to obtain]. Verily, Yahya ibn Mu`adh mentioned, Questing for an intelligent [person] for [the affairs of] the Dunya, Is superior to the abandonment of an ignorant [person] for it. A judicious man invites people towards Allah, thus the [act] of responding becomes easy for them. An ascetic invites them towards Allah by the abandonment of the Dunya, thus the [act] of responding becomes difficult for them.

Good Manners in Dealing with the Ignorant Imam Ibn ul Qayyim al Jawziyyah Ar-Risaalah at-Tabookiyyah © 1995 Al-Qur'an was-Sunnah Society After a person turns away from the company of those [ignorant associates], and he turns to the company of those who are absent in person - but whose bounties and good influence continue to exist in the world, he would then inquire a new zeal and a new direction, and he would become stranger among the people - even if he be a relative or a close acquaintance. This would make him a dear stranger to people. He can clearly see the obscurity that they suffer, but they cannot see the splendor which he enjoys. He excuses them as much as he can, while enjoining and advising them to do good with all of his power. Thus he looks at them with two eyes: With one eye, he recognizes Allah's commands and prohibitions. Based of this, he advises or warns them, and befriends and disowns them, giving them their rights and requiring his. With the other eye, he recognizes Allah's Decree and Measure. Based on this, he sympathizes with them; he makes du`aa' (supplications) for them; he asks Allah (ta`aalaa) to forgive them; and he seeks excuses for them in matters that do not involve violation of Allah's commands and His Shar` (Allah's Divine Law). He engulfs them with kindness, compassion and forgiveness, heeding to Allah's command [to His Messenger (sallallahu `alayhi wa sallam)]: "Show forgiveness, enjoin what is good, and turn away from the foolish." (Al-A`raaf 7:199) If a person abides by this aayah, it would suffice and cure him. It calls for: Good manners in dealing with people: by forgiving them and showing them compassion to the limits of one's character and nature. Fulfilling Allah's rights in people by enjoining what is good, which applies to matters that the minds attest to their goodness and merit, based on what Allah has commanded. Avoiding their evil: to ward off the harm resulting from their ignorance, without trying to avenge himself. How else can a person attain perfection? And what policy and behavior can be better in this world than this? If a man tries to consider every evil reaching him from people (I mean a true evil that results in a loss of honor before Allah (Ta`aalaa)), he will find that it arises from neglecting one or more of these three matters. If he abides by them all, then whatever is inflicted on him by people will be good, even if it appears to be evil. Only good can result from enjoining good, even if it be encased in a situation of evil and harm. Allah (Ta`aalaa) said; "Verily! Those who brought forth the great slander [against `Aa'ishah (radhiallahu `anhaa)] are a group among you. Consider it not a bad thing for you. Nay, it is good for you…" [An-Noor 24:11] And He addressed His Messenger (sallallahu `alayhi wa sallam) by saying: "So forgive them, ask Allah to forgive them, and consult them in the affair. Then when you have taken a decision, put your full trust in Allah." [Aal `Imraan 3:159] This aayah instructs the Messenger (sallallahu `alayhi wa sallam) to fulfill Allah's rights and the people's rights. When people do wrong, they would either be violating Allah's limits or harming His Messenger personally. If they harm the Messenger (sallallahu `alayhi wa sallam), he shoud respond by forgiving them. But if they overstep Allah's limits, then he (sallallahu `alayhi wa sallam) should ask Allah (Ta`aala) to forgive them and to soften their hearts. Also, he (sallallahu `alayhi wa sallam) should extract their opinions by consulting them, because this tends to make them more obedient and willing to advise. Once he forms his decision, he should seek advice no more, but rather put his trust in Allah and go forth to fulfill what he decided, for Allah loves those who trust Him.

Creation is in Need of Allah Imam Ibn ul Qayyim al Jawziyyah Written by Dr. Saleh as-Saleh based on Ighathat ul Lahfan (1/6-42) of Ibn ul Qayyim © Dar Al-Bukhari "Man always looks for what benefits him and what protects him from harm. However, to accomplish this, man must be able to realize what is harmful. He must then know whom he should need, trust, and love so that he can attain what is beneficial as well as to feel good about his choice. He also must know the proper and good approach that would make him achieve this goal. This latter condition requires that man: a) Know about harm b) What ways can be used to drive harm away Certainly, man can have no better guidance than that which comes from the One Who had perfected everything, and the One who Has no deficiency in Himself and in His Attributes. The One Who is Ever-Living and Who does not die. There can be no One better than the One Who Has no need for anything; the One Who is rich; the Giver; the One who, after all, controls man's soul. Man is so poor to Him. He is Allah, the True and only God. Man can bring harm to himself if he seeks other than Allah for help. Allah is the One Who can help man drive away any harm for it cannot occur without His Will and His Power. Allah (SW) sent down His Books and chose His Messengers to guide man to: a) Know His Lord as He (SW) had explained about Himself, and b) Seek Him Alone while living in accordance with His plan Knowing Allah's Names and Attributes liberates man from worshiping any form of creation because creation is weak and is in need of The Creator, Allah. The knowledge about Allah leads man to know that he is created to live according to Allah's way as revealed to the last Messenger Muhammad (sallaallaahu `alaihi wa sallam). This Revelation contains a complete code of life. Everything that is beneficial or harmful is established so that man can center his life around this Revelation. If man commits wrong and knows that Allah is Oft-Forgiving he would turn to Him and to Him alone seeking His forgiveness: "Know, therefore, that there is no God Who deserves to be worshiped except Allah; and ask forgiveness for your sins." (Qur'an, 47:19) It is wrong to think or believe that Allah created other 'gods' besides Him so that man turns to them for help; loves them or fear them, etc. He is the same God of all nations. He does not order that people should make of stars, sun, fire, Jesus, Moses, etc. gods besides Him. He (Most Exalted) cannot be 'contradictory'. He has one way (religion) that calls man to surrender his will only to Him. He (SW) warned that if man (even Muhammad sallaallaahu `alaihi wa sallam) would take partners with Him, then his work will fail and will be among losers: "And verily, it had been revealed to you (O Muhammad) as has been revealed to those before you. If you join others in worship with Allah (then) surely (all) your deeds will be in vain and you will certainly be among the losers. Nay! But worship Allah and be among grateful." (Qur'an, 39:65-66) Let us know what Muhammad (sallaallaahu `alaihi wa sallam), the man-Prophet, who knew Allah best, used to say: "O Allah, I seek refuge in You for Your Pleasure and against Your Wrath,and in Your Forgiveness and against Your Punishment and in You from You, I cannot Praise You as You can Praise Yourself." (Muslim, Abu Dawoud, at-Tirmidhi, ibn Majah) "I have surrendered myself to You, I have directed my face to You, I have entrusted my affairs to You, I have compelled my back to refuge in You, in want and in fright of You, there is no resort nor survival from You except (in turning) to You. I have faith in Your book (i.e. the Qur'an) which You brought down and in the Prophet (Muhammad) you have sent." (Al-Bukhari, Muslim) When we read in the Qur'an that: "Whatever of Mercy (i.e. of good), Allah may grant to mankind, none can withhold it, and whatever He may withhold, none can grant it thereafter. And He is the All-Mighty, the All-Wise." (Qur'an, 35:2) And when we read that: "If Allah touches you with hurt, there is none can remove it but He; and if He intends any good for you, there is none who can repel His favor which He causes it to reach whomsoever of His slaves He will, and He is the Oft-Forgiving, Most Merciful." (Qur'an, 10:117) We should be motivated to return to Him Alone at times of ease and at times of hardship. And when we read that: "If Allah helps you none can overcome you, and if He forsakes you, who is there, after Him, that can help you. And in Allah (alone) let believers put their trust." (Qur'an, 3:160) The Qur'an, therefore, leads man to a true liberation from any false attachment. It brings peace to the heart. It helps the believer against hypocrisy and all forms of dishonesty. Imagine, for example, a believer facing a problem at work. He sees wrong and faces unlawful practices. He does not fear rejecting what is wrong. He knows that the job is only a means to gain his sustenance. While he may be unable to correct what is wrong, he knows well that Allah is the One Who provides. If he leaves his job for the sake of Allah, Allah will give him a better one. Allah (SW) said: "And whosoever fears Allah and keeps his duty to Him. He will make a way for him to get out (from) every (difficulty), and He will provide him from (sources) he could never imagine." (Qur'an, 65:2-3) The above texts, necessitates that man must depend upon Allah (SW) asking Him Alone for assistance. It also requires that man must love Allah and worship Him Alone to gain His pleasure and His help. Is it not true that the people who consider this life as the "Final Goal" end up worshiping many things in it? You see them so careful about "having it all". They torture themselves: pain, difficulty, constant worry, keeping their hands in the banks for loan after loan to keep up with the "demands of development". They are under the constant threat of fore-closure. They constantly see poverty in front of their eyes. The Prophet (sallaallaahu `alaihi wa sallam) said: "Allah says: Son of Adam: Fill your time with My worship and I will fill your heart with richness, and end off your poverty. But if you donot, I would make your hands fully busy (i.e. in worldly affairs) and I would not end off your poverty." (At-Tirmidhi said that it is a good hadeeth) Our purpose of existence on earth is more meaningful than being slaves to worldly gains. There can be no meaningful life better than that prescribed by our Creator Allah. Every act done according to Allah's way is an act of worship. Man is the beneficiary and Allah is in no need: "O mankind! It is you who stand in need of Allah, but Allah is Rich (Free of all wants and needs), Worthy of All Praise." (Qur'an, 35:15)

Captivated, Imprisoned and Fettered Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah -------------------------------------------------------------------------------- Ibn al-Qayyim rahimahullaah said: And among its effects is that the disobedient (sinner) is constantly in the shackles of his Shaytaan and the prison of his shahwa (desires) and the chains / fetters of his hawaa (whims). So he is a captive, one who is imprisoned and who is tied up. There is no captive in a worse state than the one who is captivated by his worst enemy and there is no prison which is tighter than the prison of hawa (desire) and there is no bond / fetter more strong than the bond of desire. How, then, will a heart which is captivated, imprisoned and fettered travel unto Allaah and the Home of the Hereafter. How will a person take a single step forward when the heart is bound and harmful things approach it from every direction. The harmful things approach it to the extent that it is tied up [i.e. imprisoned by its desires and whims..]. The example of the heart is like the example of a bird. Every time is ascends it becomes distant from the harmful things and every time it descends the harmful things hurt it. In a hadeeth there occurs that Shaytaan is like a wolf to people. Just as when a sheep has no protector and is in between many wolves, they are quick in causing damage and injury; likewise the servant who does not have guardianship from Allaah, then his wolf [i.e. his desires, whims etc.] is to him a predatory animal. [Thus] there is no escape for the servant from having protection from Allaah. Taqwaa is a safeguarding for him and a strong shield between himself and the punishment of this world and the Hereafter. Every time the sheep is close to its shepherd it is more safe from the wolf and every time it becomes distant from its shepherd it is closer to destruction. So its sanctuary is when it is close to its shepherd because the wolf takes the lonely one from the flock and this is the one which is the furthest one of the flock from the shepherd. The basis of all of this is is that every time the heart is distant from Allaah the harmful things are quick in approaching it and every time it is close to Allaah the harmful things become distant from it. Remoteness from Allaah has levels/degrees, some of which are more severe than others. Heedlesness distances the servant from Allaah and some acts of disobedience are greater than some acts of heedlessness. Some innovations are greater than some acts of disobedience and some things from hypocrisy and Shirk are greater than all of what has preceded.

Between The Past And The Future Imam Ibn ul Qayyim al Jawziyyah al-Fawaa’id, pp 151-152 Al-Istiqaamah, No. 2 Your life in the present moment is in between the past and the future. So what has preceded can be rectified by tawbah (repentance), nadam (regret) and istighfar (seeking Allaah’s forgiveness). And this is something that will neither tire you, nor cause you to toil as you would with strenuous labour. Rather it is an action of the heart. Then as regards the future (then it can be corrected) by withholding yourself from sins. And this abandonment is merely the leaving of something and to be at ease from it. This also is not action of the limbs, which requires you to strive and toil. Rather this is a firm resolve and intention of the heart – which will give rest to your body, heart and thoughts. So as for what has preceded, then you rectify it with repentance. And as for the future – then you rectify it with firm resolve and intention. Neither of these involves any hardship or exertion of the limbs. But then your attention must be directed to your life in the present - the time between two times. If you waste it, then you have wasted the opportunity to be of the fortunate and saved ones. If you look after it, having rectified the two times – what is before and after it, as we have said – then you will be successful and achieve rest, delight and ever-lasting bliss. However, looking after it is harder than that which comes before and after it, since guarding it involves keeping to that which is most befitting and beneficial for your soul, and that which will bring it success and well-being.

Awakening by Ibn al-Qayyim al-Jawziyyah rahimahullâh (d. 751H) From "Madrâjis as-Salikîn" Printed in Al-Jumu'ah Magazine ------------------------------------------------------------------------------- The first of the ranks of the journey of servititude (ubûdiyah) is awakening, which is alarming and stirring up of the heart from the sleep of heedlessness. By Allâh, how priceless is that revitalising alarm! How valuable and indispensable for the journey! Whoever experiences it, by Allâh, he has indeed experienced the breeze of success. Without experiencing it, every one is lost in heedlessness. His hearing is asleep while his eyes appear awake. It is this blessed alarm that wakes one up and makes him a seeker of Allâh. The seeker now rolls up his sleeves and musters up his courage to set out on the journey to Allâh, station by station. Perhaps it is this rising up from sleep that is mentioned in the following Qur'ânic verse: "Say: I exhort you only to one thing, that you rise up for Allâh's sake in twos and singly, then ponder; there is no madness in your fellow citizen (Muhammad); he is only a warner to you before a severe chastisement." [34:46] The first realisation that illuminates the seeker upon this awakening is the immensity of gifts of Allâh upon him. The believer's heart glances at the gifts and bounties of Allâh and is overwhelmed by his own sense of inability to even count them, let alone thank Allâh for them all. The second realisation is the realisation of the inadequacy of his gratitude and worship to Allâh. These realisations are in fact both the cause and the effect of the first station of awakening. As the believer (alternatively, the seeker, for there is no difference between the two, every believer is indeed a seeker of Allâh – tr.) advances on his journey and as his heart is sharpened by these two realisations, it becomes incumbent upon him to notice more and more the innumerable inner and outer, open and hidden gifts of Allâh and recognise his own shortcoming in thanking the Giver adequately. These two realisations make the seeker actualise the supplication of the Prophet, may the prayers and blessings of Allâh be upon him, in which he said: "(O Allâh), I admit Your bounties upon me, and I admit my sin, so forgive me, for no one can forgive but You!" (al-Bukhârî) At this point, one realises why this supplication is indeed the master of all supplications for forgiveness (as the Prophet has told us). The believer also realises at this point that if Allâh were to punish all the dwellers of Heavens and the Earth, He would not be in the wrong. If, on the other hand, He were to exonerate and reward them all, his reward and mercy would far exceed their deeds. The believer, therefore, realises that he must be ever mindful of Allâh's bounties and his own shortcomings. NONE ENTERS IT EXCEPT THE PURE The seeker inevitable realizes his sins and failings, and feels that he is in serious danger on account of them. He remembers Almighty Allâh's censure for those who forget the verses of Allâh after they have been reminded of them: "And who is more wrongful than one who is reminded of the verses of Allâh, yet he evades them, and forgets what is awaiting him." [18:57] Once the seeker is fully cognizant of his offences, he rolls up his sleeves to compensate for what has been lost. He breaks off the shackles of sins with the strength of istighfâr (seeking forgiveness) and penance. He yearns for purification, just like the purification of gold and silver from impurities when they are burnt, so that he may enter the paradise prepared by his Lord for him, for nothing impure can ever enter the Paradise: "…those whose lives the angels take in a state of purity, saying (to them), "Peace be on you, enter the Garden, because of (the good) which you did (in the world)." [16:32] This purification is carried out by four means: (1) repentance by turning away from sins (tawbah), (2) actively seeking forgiveness (istighfâr), (3) good deeds that erase the bad ones, (4) and calamities that efface the sins. If one is purified by these four means, he becomes of those who is greeted and congratulated y the angles upon death, and assured by them of his abode in the Paradise, and that he shall see grief and fear no more. Without any of these four, one's repentance is not complete and is not likely to be enough to counter balance his sins. After one's death, when he is in the state of Barzakh (the state between death and the Final Day), his sins may be effaced by the following: (1) funeral salâh for him performed by the faithful, (2) the trials of the grave (may Allâh protect us from this), (3) what his brothers from the Muslims present to him after his death, of virtuous deeds, like charity, Hajj, fasting, recitation of the Qur'ân and salâh on his behalf. The jurists agree that the charity and supplications of the living will reach him and benefit him after his death. Majority include Hajj in this list, while the Hanâbilah include all good deeds in this list; the Hanbalî way being the most liberal of all in this matter. Those who are still not purified by these means, may be purified by the dreadfulness of the Day of Resurrection or by intercession of those whom Allâh will allow to intercede that Day, and finally and most importantly, by the pardoning of his Most Forgiving Lord. If one's sins are still remaining, the Fire or the purgatory then purifies him, the extent of this punishment being proportional to one's sins. When one is cleansed of sins and corruption, and all that is left is pure and good, he is now entered into the Paradise, into which one but the pure may enter. THREE PARTS OF THE REALISATION The first of the two realisations, the recognition and appreciation of Allâh's endless bounties, is assisted by three things: the light of intellect, Allâh's favors, and consideration of the suffering of less fortunate people. The light of intellect is the light that caused one's soul to wake up in the first place. One is able to appreciate the bounties of Allâh only as much as the strength of this light allows him. Some may not realise Allâh's bounties except in ordinary things like food, clothing, safety and their standing in the society. Such people may not have even a piece of this light from Allâh, for the real bounty to consider and appreciate is the bounty of Islâm, of Îmân, of Allâh's message, of the opportunity to remember Him and the honour to obey Him. This faith is the supreme bounty and gift of Allâh, and one cannot see it expect with the illuminated inner eye. Sensing the rays of Allâh's favors through the clouds of mundane life and darkness of the desiring self is the second part of appreciation. One observes the unfortunate people who are heedless of Allâh, or lost in innovations (ibtida') and forgotten the essence of the Dîn of Allâh. Such disbelievers and innovators are indeed greater in misery and suffering than those who are dying of starvation and disease. Once the seeker realises the misery of the misguided, he realises the immensity of Allâh's mercy upon him to have guided him, for things are known through their opposites. THE SECOND REALISATION: OUR SHORTCOMINGS The second of the two realisations associated with the Awakening of a believer is the realisation of one's sins, which again is assisted by three things. Realising the greatness of the Truth, knowing oneself, and certainty in Allâh's admonitions. Realising His greatness from the core of one's heart is the key to understanding the enormity of defying Allâh, the Most High. If one contemplates in the greatness of Allâh and his own infirmity and weakness before Allâh, and his need for Allâh at every moment of his life, the enormity and wrongness of his sins becomes glaringly obvious. Knowing the nothingness of one's own self before Allâh, therefore, is an essential step in abandoning sins. The axis of all success is belief in Allâh's promises and admonitions; and if this belief dwindles or weakens in the heart, so does any hope for success. Allâh has clearly told us that His verses and signs are of benefit only to those who believe in His promises and warning and fear the punishment of the afterlife: "Indeed, in these there is a sign only for those who feared the Punishment of the Hereafter," [11:103] "You are a warner exclusively for those who fear it (the Last Day)." [79:45] Those deserving of salvation in this world and in the Hereafter are none but those who believe in and fear the admonition of Allâh: "And We will establish you (the believers) on the Earth after them (the disbelievers), that is the reward for those who feared meeting Me, and feared my admonition." [14:14] REMORSE OF THE LOST MOMENTS One of the highest grades of this Awakening is the realisation of the lost days of one's life, which leads to the commitment to compensate for the lost time and fill the remaining days with goodness and virtue. Such an awakened soul then is miserly about wasting even an hour, indeed even a breath, in anything that is not helpful in its journey to Allâh. Every wasted moment is a regret and loss on that Day and a hindrance on the journey to Allâh. Three things enhance the remorse for the lost days and the concern to compensate for them in the remaining days of one's life; knowledge, responsiveness to admonition, and company of the righteous. The more one knows the worth of deeds and enormity of their consequences, the more he realises the worth of his loss. Similarly, one's responsiveness to the admonisher of his heart (according to a hadîth of the Prophet, every believer has an admonisher in his heart who warns him against possible sins) determines how much he can improve. The company of people who have great concern for the condition of their hearts and determination to reach the highest levels is another great help in the path of the seeker. Thus ends the description of the first station (maqâm) of the Madârij (ranks) of the seekers of Allâh

Al-'Uboodiyyah Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah Madarij as-Saalikeen 1/100-101, 105, Slightly adapted by Dr Saleh as-Saleh -------------------------------------------------------------------------------- `Uboodiyyah is a comprehensive term that asserts the meaning of the Aayah: "You Alone do we worship and You Alone do we seek for Help." (Qur'an 1:5) It comprises the slavery of the heart, tongue and limbs to Allaah ta`aala. The slavery of the heart includes both the Qawl (saying of the heart) and `Amaal (actions of the heart). The Qawl of the heart is the belief (I`tiqaad) in what Allaah has informed about His Self, His Names and Attributes, His Action, His Angels, and that which He revealed in His Book and sent upon the tongue of His Messenger Muhammad sallallahu `alayhi wa sallam. The `Amaal of the heart include love for Allaah, reliance upon Him, turning to Him in repentance, fearing Him, having hope in Him, devoting the Deen sincerely to Him, having patience in what He orders and forbids, having patience with His decrees and being pleased with them, having allegiance for His pleasure, having humility for Him and humbling oneself in front of Him, and becoming tranquil with Him. The Qawl (saying) of the tongue is to convey what Allah has revealed (in the Qur'an and authentic Sunnah) regarding Himself, His Names and Attributes, His Actions, His Commands, His Prohibitions, and all that is related to this Deen), to call to it, defend it, to expose the false innovations which oppose it, and to establish its remembrance and to convey what it orders. The `Amaal (actions) of the limbs include the Salaat (prayers), Jihaad, attending the Jumu`ah prayers and the rest of the Jamaa`aat (congregational prayers), assisting those who are unable, and acting with goodness and kindness to creation, and other such acts. This comprehensive meaning of the `Uboodiyyah pertains to its specific type. The people who fall under this type of `Uboodiyyah are the believers who obey, love, and sincerely follow the Deen of Allaah ta`aala. The second type of `Uboodiyyah is the general one in which all creatures in the heavens and in the earth are subdued to Allaah's sovereign Authority and Power; everything is subservient to His Will, and Authority; nothing occurs or ceases to occur except by His leave; His is the Kingdom and He disposes the affairs as He pleases. This type of `Uboodiyyah is known as the `Uboodiyyah of Qahr (Subduing) and Mulk (Sovereignty, Kingship, Possession, Mastership, etc.). So, the part of the Aayah signifying "You do we worship" asserts the adherence to the four principles of `Uboodiyyah: The sayings of the heart The actions of the heart, The sayings of the tongue, and The actions of the limbs. The other part, "You Alone do we seek for Help," stresses the fact that the believer must ask Allaah alone to help him establish the `Uboodiyyah and succeed in executing all what it requires. From a footnote in "The Dispraise of Al-Hawaa (Desire) by Ibnul Qayyim Al-Jawziyyah" 1998 Dar al-Bukhaari

Allaah is Beautiful and Loves Beauty Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah -------------------------------------------------------------------------------- From ’Abdullaah Ibn Mas’ood radiallaahu ’anhu who said that the Prophet sallallaahu ’alayhi wa sallam said, “No one will enter Paradise who has an atom’s weight of pride in his heart.†A man said, “What if a man likes his clothes to look good and his shoes to look good?†He said, “Allaah is beautiful and loves beauty. Pride means denying the truth and looking down on people.†[1] Ibnul-Qayyim (d.751H) radiallaahu ’anhu said, commenting upon this hadeeth: ‘‘The phrase ‘Allaah is beautiful and loves beauty,’ includes the beautiful clothing which was asked about in the same hadeeth. It is included by way of generalization, meaning that beauty in all things is what is meant here. In Saheeh Muslim, it says: “Allaah is good and only accepts that which is good.†[2] In Sunanut-Tirmidhee it says: “Allaah loves to see the effects of His blessing on His slave.’’ [3] It was reported that Abul-Ahwas al-Jashamee said: The Prophet sallallaahu ’alayhi wa sallam saw me wearing old, tattered clothes, and asked me, “Do you have any wealth?†I said, “Yes.†He said, “What kind of wealth?†I said, “All that Allaah has given me of camels and sheep.†He said, “Then show the generous blessings that He has given you.†[4] Allaah, may He be glorified, loves the effects of His blessings to His slave to be made manifest, for this is part of the beauty that He loves, and that is part of the gratitude for His blessings which forms an inner beauty (beauty of character). Allaah loves to see the external beauty of His slaves which reflects His blessings on them, and the inner beauty of their gratitude to Him for those blessings. Because He loves beauty, He sends down on His slaves clothes and adornments with which they may make their outward appearance beautiful and He gives them taqwaa which makes their inner characters beautiful. Allaah says: “O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better.†[sooratul-A’raaf 7:26] And He says, speaking of the people of Paradise: “…and He gave them Nadrataan (a light of beauty) and joy. And their recompense shall be Paradise and silken garments, because they were patient.†[sooratul-Insaan 76:11-12] Their faces will be made beautiful with the nadrah (light of beauty), their innermost being with joy and their bodies with silken garments. Just as Allaah loves beauty in words, deeds, garments and outward appearance, so He hates ugliness in words, deeds, garments and outward appearance. He hates ugliness and its people, and loves beauty and its people. But two groups are misguided with regard to this issue: a group who say that everything that He has created is beautiful, so He loves all that He has created and we should love all that He has created and not hate anything. They say: whoever realizes that all that exists comes from Him will see that it is beautiful … these people have no sense of jealousy for the sake of Allaah or hatred and enmity for the sake of Allaah, or denouncing what is evil (munkar), or jihaad (struggle) for the sake of Allaah, or adhering His limits. They regard the beauty of images, male or female, as being part of the beauty that Allaah loves, and seek to worship Allaah through immoral acts. Some of them may even go so far as to claim that the One Whom they worship is manifested or incarnated in those images. The second group, on the other hand, say that Allaah condemns the beauty of images, forms and outward appearances. Allaah says about the munaafiqoon (hypocrites): “And when you look at them, their bodies please you…†[sooratul-Munaafiqoon 63:4] “And how many a generation have We destroyed before them. Who were better in wealth, goods and outward appearance?†[soorah Maryam 19:54] In Saheeh Muslim it is reported that the Prophet sallallaahu ’alayhi wa sallam said: “Allaah does not look at your outward appearance and your wealth, rather He looks at your hearts and deeds.†[5] According to another hadeeth: “Shabbiness is part of faith.†[6] Allaah condemns those who are extravagant, which applies to extravagance in clothing as well as in food and drink. In order to settle this dispute, we may say that beauty in clothing and outward appearance is of three types, one of which is commendable, one is blameworthy and one of which is neither. The kind of beauty which is to be commended is that which is done for the sake of Allaah, to help one to obey Allaah and fulfill His commands, such as when the Prophet sallallaahu ’alayhi wa sallam made himself look beautiful (i.e. handsome) when meeting the delegations that came to him. This is like wearing armour or battle-dress when fighting, or wearing silk and showing off (in front of the enemy). This is commendable because it is done to make the word of Allaah supreme and to support His religion and annoy His enemies. The blameworthy kind of beauty is that which is done for the sake of this world, for reasons of power, false pride and showing off, or to fulfill some (selfish) desires. This also includes cases where beauty is an end in itself for a person and is all he cares about. Many people have no other concern in life. As for the kind of beauty which is neither commendable nor blameworthy, it is that which has nothing to do with either of the two purposes mentioned above (i.e., it is neither for the sake of Allaah nor for the sake of worldly purposes). The hadeeth under discussion refers to two important principles, knowledge and behaviour. Allaah is to be acknowledged for beauty that bears no resemblance to anything else, and He is to be worshipped by means of the beauty which He loves in words, deeds and attitudes. He loves His slaves to beautify their tongues with the truth, to beautify their hearts with sincere devotion (ikhlaas), love, repentance and trust in Him, to beautify their faculties with obedience, and to beautify their bodies by showing His blessings upon them in their clothing and by keeping them pure and free of any filth, dirt or impurity, by removing the hairs which should be removed, by circumcision, and by clipping the nails. Thus they recognize Allaah through these qualities of beauty and seek to draw close to Him through beautiful words, deeds and attitudes. They acknowledge Him for the beauty which is His attribute and they worship Him through the beauty which He has prescribed and His religion. The hadeeth combines these two principles of knowledge and behaviour.’’ [7] -------------------------------------------------------------------------------- Footnotes: [1] Related by Muslim (no. 131) [2] Related by Muslim (no. 1686) [3] Hasan Saheeh: Related by at-Tirmidhee (no. 2963), who said it was hasan saheeh. [4] Saheeh: Related by Ahmad (no. 15323), at-Tirmidhee (no. 1929) and an-Nisaa‘ee (no. 5128) [5] Related by Muslim (no. 1356) [6] Saheeh: Related by Ibn Maajah (no. 4108), Aboo Dawood (no. 3630) [7] al-Fawaa‘id (1/185)

The Station of Muraqabah Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah Taken from Madârij as-Sâlikeen (“The Steps of the Followersâ€) -------------------------------------------------------------------------------- Murâqabah is knowing that Allâh is watching over us. Allâh, subhânahu wa ta‘âla, says, “And know that Allâh knows what is in your minds, so fear Him.†[2:235] “And Allâh is Ever a Watcher over all things.†[33:52] “And He is with you wherever you may be.†[57:4] There are many other similar verses stating the same concept. In the hadîth of Jibrîl, when he asked the Prophet about ihsân (goodness and excellence), the Prophet replied, “Ihsân is to worship Allâh as if you see Him, but since we do not see Him we should know that He sees us at all times.†(Bukhârî and Muslim) The meaning of this hadîth is the definition of murâqabah. Namely, the endurance of the servant’s knowledge and his conviction and certainty that Allâh is watching over his internal and external affairs. To have this knowledge and certainty at all times is called murâqabah. It is the fruit of the servant's knowledge that Allâh is his Watcher, Over-seeing him, Hearing his utterances, and Observing all of his deeds at all times. Al-Junaid said, “The one firm in murâqabah fears the waste of even a moment for other than his Lord.†Dhun-Nun said: “The sign of murâqabah is to favor what Allâh has sent down (of the revelation), to glorify what Allâh has glorified, and to despise what Allâh has despised.†Ibrahîm Al-Khawâs said: “Murâqabah is the sincerity of both the internal and external to Allâh.†It has been said that “The best that man may cling to on this road to Allâh is muhâsabah (reckoning of the self), murâqabah, and governing his conduct with knowledge.†The people of true knowledge have unanimously agreed that having murâqabah for Allâh in one’s hidden thoughts is a means for it to manifest in the deeds and the behavior externally. So, whoever has murâqabah for Allâh in secret and internally, Allâh will preserve him in his actions and behavior, both internally and externally. One of the finest definitions for murâqabah is the following: murâqabah of Allâh is being on the way to Him at all times with over-whelming glorification, inciting nearness and urging joy. The overwhelming glorification is to have the heart filled with glorification of Allâh. Such a state makes the servant unconcerned with glorifying others or paying attention to others beside Allâh. A servant should always have this state, especially when he is remembering Allâh. To be with Allâh provides one with intimacy and love. If these are not associated with glorification, they may take one outside of the limits of servitude. Any love that is not associated with glorification of the Beloved One is a reason to distance him away from the Beloved and lose His respect. The overwhelming glorification includes five components: walking towards Allâh, constantly walking towards Him, presence within the heart for Him, glorification of Him, and being overwhelmed by His glorification to be concerned with others. The inciting nearness is the closeness to Allâh that incites the servant to have these five components. This closeness makes him glorify Allâh in a manner that he pays no attention to himself or others. The closer the servant becomes to Allâh, the more he glorifies Him and the less mindful he will be for others. The urging joy is happiness and glorification. It is the delight one finds in this nearness. There is nothing in this world comparable in any way to the joy and happiness of the heart and the delight of the eye with Allâh and His closeness. This is one of the states in Paradise. A knowledgeable person said, “There are times when I would say that if the people of Paradise can be in a state like this, they are indeed living a good life.†This joy, no doubt, urges him to be constant in walking to Allâh and doing his best to seek Allâh’s Pleasure. If one didn't achieve this joy or even a portion of it, then one should doubt their faith and deeds. Faith has grace and sweetness. If one has not tasted it, then one should go back and achieve the true faith and its sweetness. The Prophet mentioned the sweetness of faith in many ahâdîth, including: “...tasted the taste of faith, those who take Allâh as their Lord, Islam as their religion and Muhammad as a Messenger.†(Muslim and Ahmad) He also said: “Whoever possesses the following three qualities attains the sweetness of faith: To have Allâh and His Messenger dearer to him than anything else, to love a person only for the sake of Allah, and to hate to return to kufr after Allâh has rescued him from it like he hates to be thrown into fire.†(Bukhârî & Muslim) I heard Shaykhul-Islâm Ibn Taymiyyah saying: “If you don’t find sweetness and joy in the deed you perform, then doubt its sincerity, for Allâh is Shakûr (Most Appreciative and Rewarding).†He meant that Allâh will certainly reward His servant for his deeds in this world as long as the servant is delighted and happy with his deeds. But if he doesn’t find the delight and the joy in his heart, then his deed is imperfect, defective.†This imperfection and defectiveness is the reward of what the servant receives for his deeds. Deeds have consequences and effects that return to the servant that performed them, affecting his life and all of his affairs. Salâh, for example, prevents the servant from unlawful and evil deeds. It also refines his morals and brings him up in the best manner that Allâh loves. Siyâm strengthens his will and enlightens self-reproach and insight, so the person may see the straight path and become among the righteous. Such are all the good and righteous deeds, they have a reward that affords prosperity in all of man’s affairs. As a result, family life and the society become joyful and prosperous. The evil deeds have their consequences as well. Allâh said, “For those who have done good is best (reward).†[10:26] and “The evil was the end of those who did evil.†[30:10] The opposition in people is of three kinds. Only those that Allâh protects are free from these. The first kind is the opposition to His Names and Attributes by presenting false and unclear matters. These falsities are negated because of what Allâh and His Messenger have ascribed for Him. These people have ascribed to Allâh what He negated for Himself. By doing so, they became loyal to His enemies and enemies to His Allies. They changed the words from the correct status and have abandoned, as a result, a great part of what was sent to them. They are those that have divided their religion into differing sects with each group rejoicing in its belief. The only thing that protects from this is the pure submission to the wahî (Divine inspiration). When the heart submits to the wahî (revelation), it will witness its soundness, realize intellectually and in the light of fitrah (sound nature) that it is the truth. Such a submissive person submits by way of hearing, the mind, and the fitrah. This is the most perfect faith. The second type of person is the one who is in opposition to His Message and Command. These people can vary slightly and can be further categorized. Some may oppose with their opinions and analogies. They make lawful what Allâh has made unlawful, and make unlawful what Allâh has made lawful. They void what Allâh has made obligatory and make obligatory what Allâh has voided. Another type amongst these people are those that oppose the facts of faith and the Message with their visions, personal experiences, and false devilish inspirations. These compose a religion that Allâh has not allowed, invalidate the religion that Allâh sent to His Messenger, and oppose the facts of faith using the devil’s tricks. These people have religions to worship other than Allâh’s religion and place these before Allâh’s religion. Because of their analogies, opinions and personal experiences, the entire world could have been ruined and the pillars of the religion destroyed. But Allâh has preserved this religion and promised to protect those that will preserve and protect it from the plots of these plotters. Another group of those in opposition are those that oppose the Law of Allâh with their unjust rules. They put their rules before the rules of Allâh and His Messenger . Thus they suspend Allâh’s Law, justice and His Hudûd (legislated punishments). The third type of opposition is of those who oppose Allâh’s actions, decrees and ordinances. This opposition comes primarily from ignorant people. It has many forms, some are clear and some are not. This kind of opposition exists within many souls. If we were to contemplate our utterances, actions and desires, we would see this clearly. Most of us have some kind of opposition to Allâh’s decree and His portioning of livelihood. The ones that are free of this type of opposition are those that know Allâh with a true knowledge and accept Him with complete satisfaction.

I forgive you, please tackle another topic.

Ngonge, I dont agree with that, not all people with Tourrette syndrome use foul language (coprolalia)a minority may have that character and if you read the link, it is not used as a prerequisite to be termed 'a tourette syndrome sufferer'. So your accusation does not stand.

Amin, sister Raxmah.