Articles of Ibn al-Qayyim al-Jawziyyah

[Warrior of Light]

Captivated, Imprisoned and Fettered

Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah

 

 

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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.

[Warrior of Light]

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)

[Warrior of Light]

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.

[Warrior of Light]

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.

[Muhammad]

WOL - walaal jazakallah khair for the articles!!

 

keep adding insha'Allah!

[Warrior of Light]

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