AL FAWAID by Ibn Al Qayyim

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu  

This is a Dua which many of us recite at least twice a day. I will be sharing with you Ibn Qayyim’s s thoughts on this Dua taken from his collection of wise sayings – Al-Fawaid. It will be in a few parts as it is quite long.


A Precious Gem: Prophetic Hadith Eliminating Grief and Distress

It is recorded in Musnad Ahmad and Sahih Abu Hatim on the authority of Abdullah bin Mas’ud (Radhi Allahu Anhu) that the Messenger of Allah (Sallallahu Alayhi wa Sallam) said: “Whoever was afflicted with grief and distress and says:


(O Allah, I am Your servant, son of Your servant, son of Your maidservant, my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every name belonging to You which You name Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You, that You make the Qur'an the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety.)

Allah the Exalted and Ever-Majestic will remove his grief and will change his sorrow into happiness.” It was said, “O Messenger of Allah! (do) we have to learn these word?” He said, “Yes, whoever hears them should learn them.”

This great prophetic tradition implies certain matters of knowledge, monotheism and submission, for example the supplicant starts by saying, “I am Your servant, the son of Your servant, the son of Your maidservant.” This includes the forefathers of the supplicant until we reach Adam and Eve. In other words, the supplication indicates submission and full compliance to Allah besides the confession of being His servant along with his forefathers.

It asserts the fact that the servant has no one but his Lord, His Blessings and His Graces. Whenever his Lord ignores him, surely his a looser, with no refuge or support.

This confession means, “I am in dire need of You, and I have no supporter or refuge other than You and it infers that the supplicant is submissive, obedient, and forbearing. He acts according to his submission to Allah, not according to his feelings of self-sufficiency. To provide help and comfort is the role of kings and master, not servants. However, the actions of servants are based on submission, in order to reach the level of those obedient servants described by Allah, the Exalted.

Allah say:

“Certainly you shall have no authority over My slaves…..” (Surah Al-Hijr 15: 42)

And He, The Almighty says:

“And the slaves of the Most Beneficent (Allah) are those who walk on the earth in humility and sedateness.” (Surah Al-Furqan 25: 63)

Other kinds of servants are those slaves of submission and lordship. Ascribing them to Allah resembles ascribing hoses to His Kingdom, or ascribing the Sacred Mosque to Him, or like ascribing the camel to Him, or His Paradise and finally ascribing the submission of His Messenger to Him in the following Qur'anic verse Allah say,

And if you (Arab pagans, Jews and Christians) are in doubt concerning that which We have sent down (i.e. the Qur'an) to Our slave (Muhammad)…….” (Surah Al-Baqarah 2: 23)

And He, The Almighty says,

“Glorified (and Exalted) be He (Allah) [above all the evil they associate with Him] who took His slave (Muhammad) for a journey by night. (Surah Al-Isra’17: 1)

And The Almighty says:

“And when the slave of Allah (Muhammad) stood up invoking (his Lord-Allah) in Prayer to Him………” (Surah Al-Jinn 72:19)

To be continued………….

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Continuing ………..Explanation of the Dua for Grief –ibn Qayyim

Submission

The correct meaning of, “I am Your servant” indicates full submission, compliance and repentance to Allah, as well as being obedient to one’s Lord and avoiding His prohibitions, depending on Him, seeking His help and support, seeking refuge in Him from evil and finally being related to Him with feelings of love, fear and hope. It also indicates, “I am Your servant” in all cases, whether young or grown up, living or dead, obedient or disobedient, in a good condition or otherwise (i.e. being afflicted in the soul, heart, tongue or bodily organs.)

Moreover, it means, “I am all Yours both my money and myself”, for the servant and all that which he possesses belong to his master.

It also means, “You are the one who bestowed all those blessings upon me, so those blessings are really Yours.”

It also includes, “I can’t act freely in that which You granted me, either my money or myself, except by Your orders, as no servant can behave freely except with his master’s permission. I can neither hurt nor benefit myself, and I possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” So, if he really believes in all that which was previously mentioned, then he has confessed his full submission to Allah.

The sentence, “My forelock is in Your hands,” means, “I cannot act freely as far as my soul is concerned,” for how can he act freely when his soul is possessed by his Lord, his forelock is in His hands, his her is between two of His fingers and moreover his death, life, happiness, misery, good condition and afflictions are in the charge of his Lord, the Exalted. By no means is the servant in charge of himself. The master owns him, and he is weaker than any worthless slave whose forelock is in the grasp of a powerful and mighty ruler. It is so much more than that.

Whenever the servant of Allah confesses the fact that his forelock and the forelock of all other servants are in the grasp of Allah (i.e. under His control), he will neither fear or aspire to any worldly sovereign nor will he overestimate them, because he knows quite well that they are but subdued servants, whose destiny is controlled by allh. Whoever confesses this fact surely will stand in need of Allah and whenever he witnesses the reality of other people, he will neither overestimate them nor exaggerate in seeking their support. In this way, his belief, trust and submission will be turned to Allah alone. This is the reason behind Hud’s speech to his people when he said in the Qur'anic verse:

“I put my trust in Allah, my Lord and your Lord. There is not a moving (living) creature but He has grasp of its forelock, verily my Lord is on the Straight Path (the truth)” (Surah Hud 11: 56)

The sentence, “Your judgment is executed on me, Your Decree on me is just,” implies two themes, the first of which is the execution of His judgment on His servant. The second theme implies praising Him and that His Decree is just, in addition to the fact that Allah, the Exalted is the Dominion, and that to Him belong all praise and thanks, and that is the meaning of Hud’s words, “There is not a moving (living) creature but He has grasp of its forelock,” and also his words, “verily my Lord is on the Straight Path.” In other words, despite the fact that Allah is the Dominion, the Almighty and The Controller of the destiny of His servants as their forelocks are in His grasp, yet He is on the straight path, He is the Just One, Who oversees His servants’ affairs justly. He is on the straight path in His words, His actions, His judgment, His destiny, His commandments, His prohibitions, His rewards and His Punishment. His verses are truthful, His Judgment is correct, and His commandments are beneficial, He prohibited all that which is evil and mischievous. His reward descends upon those who deserve His mercy and grace. His punishment descends upon those who deserve torment by means of His Justice and wisdom.

To be continued…………..

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Continuing ………..Explanation of the Dua for Grief –ibn Qayyim Part three


Judgment and Decree

There is a distinction between judgment and decree, because judgments are executed and decrees are just.

The judgment of Allah, the Exalted, implied His legitimate judgment and His preordained judgment upon the whole universe. Both judgments are executed on human beings, who are subjected to them, either willing or unwilling. However, there is only one distinction between the two, the preordained universal judgment is compulsory, whereas the religious judgment is optional.

On the other hand, decree means completion and perfection whenever it is executed. The expression “Your decree is just” means “Your decree which you completed and perfected is the rightful one.

The word “judgment” refers to every commandment prescribed by Allah, the Exalted. The judgment of Allah is ordained, Religious judgments will surely be executed, and universal ones will be executed if it is ordained by Allah. Verily, Allah executes that which He ordains, and anyone else can decide whichever judgment he wants but he may still lack the ability to execute it. Allah alone has the power of judgment and implementation. The expression, “Your decree is just” comprises all the decrees ordained Allah upon His servant illness or health, luxury or poverty, pleasure or pain, life or death, punishment or reward etc.

Allah, the Exalted says,

“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much (Surah Ash-Shura 42: 30)

And

“…..but when some ill befalls them because of the deeds which their hands have sent forth, then verily man, and (becomes) ingrate!” (Surah Ash-Shura 42: 48)


Every decree ordained upon the servant of Allah is just.


The Perception of Destiny and Decree in Other Sects

It was argued, “If sin is preordained by Allah’s decree and destiny, then where is justice?” Justice here is concealed.

It was replied, “That’s a good question, and for that reason a sect once claimed that only justice is preordained but injustice is inconceivable,” They answered, “Injustice is the disposal in other’s property, and Allah is the Owner of all things. Accordingly, His disposal of affairs is just, concerning His creation.

Another sect claimed, “Justice means to abstain from punishing for that which is preordained and predestined, so as long as He approved of the punishment then sin is neither preordained nor predetermined. Thus punishment for one’s sin is just, and it is the consequence of one’s words and deeds in this worldly life.”

It was difficult for this sect to combine justice and destiny. They claimed that whoever believes in destiny, should never believe in justice, and likewise whoever believes in justice should never believe in destiny. It was hard for them, as well, to combine monotheism with the validity of the Attributes of Allah. They claimed that it is impossible to validate monotheism except by disbelieving in the Attributes of Allah. In brief, their monotheism turned out to be suspension, and their justice turned out to disbelief in Justice.

On the other hand, the Sunnis believe in both (i.e. justice and destiny). Their definition of Injustice is putting a matter in other than its place like punishing the obedient and innocent person. Verily Allah is too Exalted for this, which is His characteristic as explained in the Glorious Qur'an. The fact that Allah, the Exalted, sends astray whom He wills and preordained sin and transgression on whomever He will, is simply justice, because He places mischief and aberration in its right place. It is worth mentioning that one of the Names of Allah is “The Just” whose judgments are correct, proper and rightful.

Moreover, Allah clarified all paths, by sending His Messengers, and revealing His Divine Books. He facilitates the ways of guidance and obedience by means of hearing, insight and the use of the mind, which is justice.

Furthermore, Allah guides him who wants to be guided which is a great blessing. On the other hand, He sends astray those who are unworthy as well as those who are unwilling to receive the blessings of Allah, so He deprived them of His blessing but not His justice. Such people are divided into two kinds.

The first kind is him who Allah leaves to stray due to his misguidance as he turned away from Allah, preferring His enemy and neglecting to remember and thank him. As a result he deserves to be abandoned by Allah.

The second kind is those whom Allah is initially unwilling to support because He knows that they underestimate the guidance of Allah. Such people are not thankful to Allah and do not praise Him, and this is the reason behind their being deprived of His Blessings.


Allah the Exalted says:

“Thus We have tried some of them with others that they might say: ‘Is it these (poor Believers) that Allah has favored from amongst us?’ Does not Allah know best those who are grateful?” (Surah Al-An’am 6: 53)

He, the Almighty also says,

“Had Allah known of any good in them, He would indeed have made them listen.” (Surah Al-Anfal 8: 23)

So if Allah decrees misguidance and disobedience upon these souls, then it is just, like for example His decree that the serpent and the scorpion can be killed. All these decrees are just, for they have been created with such characteristics. We mentioned this subject in detail in the book, “The Decree and the Destiny.”

In brief, the supplication, “Your judgment is executed on me and Your decree on me is just”, is the best answer to both sects, the Anti-Fatalists who deny the decrees of Allah upon His servants and believe that man’s actions are excluded from the destiny and the decree of Allah, and it is also a refutation against the other sect. “The Jabriyyah who believe that every decree is just a concept which makes that supplication namely, “Your decree on me is just”- of no value. According to them justice is every predetermined applicable action while injustice is inconceivable.

To be continued…………..

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Continuing ………..Explanation of the Dua for Grief –ibn Qayyim Final


Invocation using the Names of Allah

The expression, I ask You by every name belonging to You which You name Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You,” is an invocation with all the Names of Allah whether they are known or unknown. It is allowable in the Sight of Allah, as it is an invocation with the Attributes of Allah which refers to the connotations of His Names.

The expression, “to make the Qur'an the spring (delight) of my heart, the light of my chest,” the word ‘spring’ means the rain, which brings the life to the earth. The Qur'an is compared to the rain because it revives the hearts. He makes a similarity between water, which is the cause of life, and between light, which is the cause of brightness. Allah the Exalted, makes that similarity in the Qur'anic verse in which He says:

“He sends down water (rain) from the sky and the valleys flow according to their measure, but the flood bears away the foam that mounts up to the surface, and also from that (ore) which they heat in the fire in order to make ornaments” (Surah Ar-Ra’d 13: 17)

Allah, the Exalted say,

“Or like rainstorm from the sky.” (Surah Al-Baqarah 2: 19)

And the verse in which Allah says,

“Allah is the Light of the heavens and the earth………” (Surah An-Nur 24: 35)

And

“See you not that Allah drives the clouds gently then joins them together……….. (Surah An-Nur 24: 43)

So the supplication implies that the heart is revived by the spring of the Qur'an, for it is the light of the chest, a concept which combines life and light.

Allah, the Almighty says,

“Is he who was dead (without Faith by ignorance and disbelief) and We gave him life (by knowledge and Faith) and set for him a light (of Belief) whereby he can walk amongst men, like him who is in the darkness (of disbelief, polytheism, and hypocrisy) from which he can never come out?” (Surah Al-An’am 6: 122)

Since the chest is broader than the heart, then enlightening it will surely affect the heart. The life of the body and organs are dependant on the life of the heart, which derives life from the chest and then gives life to the organs.

On the other hand, if grief, distress and sorrow contradict the life of the heart and its brightness, the supplication involves the desire that they be totally removed by the Qur'an.

However, if the previous feelings are to be removed by other than the Qur'an, for example, enjoying health, this worldly life, status, a wife or children, then surly those feeling are temporary and will eventually dissipate. There are three kinds of passive feelings, which affect the heart and they are either related to the past, which causes sorrow, or related to the future so as to cause grief or finally related to the present so as to cause distress.


Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Pages 36-47

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Ten Useless Matters

There are ten useless matters:
1. Knowledge that is not acted on
2. The deed that has neither sincerity nor is based on following the righteous examples of others
3. Money that is hoarded, as the owner neither enjoys it during this life nor obtains any reward for it in the Hereafter
4. The heart that is empty of love and longing for Allah, and of seeking closeness to Him
5. A body that does not obey and serve Allah
6. Loving Allah without following His orders or seeking His pleasure
7. Time that is not spent in expiating sins or seizing opportunities to do good
8. A mind that thinks about useless matters
9. Serving those who do not bring you close to Allah, nor benefit you in your life
10. Hoping and fearing whoever is under the authority of Allah and in His hand; while he cannot bring any benefit or harm to himself, nor death, nor life; nor can he resurrect himself.

However the greater of these matters are wasting the heart and wasting time. Wasting the heart is done by preferring this worldly life over the Hereafter, and wasting time is done by having incessant hope. Decay occurs by following one’s desires and having incessant hope, while all goodness is found in following the right path and preparing oneself to meet Allah.

How strange it is that when a servant of Allah has a problem, he seeks help of Allah, but he never asks Allah to cure his heart before it dies of ignorance, neglect, fulfilling one’s desires and being involved in innovations. Indeed, when the heart dies, he will never feel the significance or impact of his sins.


Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Page 179

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

This Life of Deception

This worldly life is like an unchaste woman, who is not satisfied with one husband. So be satisfied with whatever Allah grants you from this worldly life.

Walking thereon is like walking in a land that is filled with beasts, and water that teams with crocodiles. That which causes delight, turns to be a source of grief. Pain is found in the midst of pleasures, and delights are derived from its sorrows. As a bird sees the wheat, so does one’s insight perceive polytheism, while vain desires render its holder blind.

Lusts were granted in abundance to humans, but those who believed in the unseen turned away from them, while those who follow their lusts were caused to regret.

The first category, are those, in which Allah says,

“They are on (true) guidance from their Lord, and they are successful” (Surah Al-Baqarah 2: 5)

However, the other category, are those to whom Allah says,

“(O you disbelievers)! Eat and enjoy yourselves (in this worldly life) for a little while. verily, you are the Mujrimun (polytheists, disbelievers, sinners, criminals etc.)” (Surah Al-Mursalat 77: 46)

When the successful ones are aware of the reality of this worldly life being sure of the inferiority of its degree, they overcome their vain desires for the sake of the Hereafter. They have been awakened from their heedlessness to remember what their enemies took from them during their period of idleness. Whenever they perceive the distant journey, they must undertake, they remember their aim, so it appears easy for them. Whenever life becomes bitter, they remember this verse in which Allah says,

“This is your Day which you were promised.” (Surah Al-Anbiya’ 21: 103)

Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Pages 71-72


Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Knowledge is followed by Love

Love is followed by pleasure. It is either weak or strong according to the degree of love. Whenever the desire for the cherished one is stronger, there is perfect pleasure. Love and yearning follow knowing Allah and appreciating His Greatness. Whenever our knowledge of Allah is perfect, we will love Him more perfectly. Therefore, the perfection of blessing and pleasure in the Hereafter can be traced back to Knowledge and Love.

Whoever believes in Allah, His Names and Attributes, and knows them well, would love Him a great deal, and his feeling of pleasure, his being close to Him, looking at His Face and hearing His words would be complete when meeting him on the Day of Judgment.

Every pleasure, blessing, joy and delight would be like a drop of water compared to the sea. So how is it that an intelligent person can prefer weak and short-lived pleasure that is mixed with pain, to great complete and eternal pleasure?

The perfection of man is based on these two abilities: knowledge and love and the best knowledge is the knowledge about Allah and the highest love is the love for His Sake. Surely, it is Allah’s help that should be sought.


Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Pages 82-83

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Life is a Journey

From the very moment of creation, mankind is on a journey. He is a traveller and is not allowed to halt except when he reaches either Paradise or Hell-Fire.

The wise one among them is the one who knows that travelling is based on hardships and danger. It is usually hard to seek pleasures and relief during it which are to be acquired after it is complete.

Every footstep and every moan made during the journey will not stop him.

It is proven that the traveller is preparing supplies, which will take him to his final end. And if he halts, sleeps or rests, he is doing so while preparing himself to complete his journey.

Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Page 315

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Sincerity and Love that are Praised cannot Coexist

Sincerity and love that are praised cannot coexist in one heart just like water and fire cannot coexist.

If you urge yourself to seek sincerity, you should kill greed first by using a knife made of despair and you should neglect praise and thanks and be ascetic like asceticism in this worldly life. If you killed greed and abandoned praise and thanks, sincerity would be easy for you.

If you said: “What will help me kill greed and abandon praise and thanks?”

You can say: “What will help you to kill greed, is by surely knowing every matter that the servant could be greedy about is in the hands of Allah, and surely no one else has the keys to this lock, Allah alone can bestow upon His servant. The servant should know that there is neither praise nor thanks, nor dispraise or blame that can harm you or be useful to you except that of Allah. Once a Bedouin said to the Prophet (Sallallahu 'Alayhi wa Sallam) “My praise beautifies and my dispraise disgraces.” He (Sallallahu 'Alayhi wa Sallam) said, “The one who can do that is Allah, the Exalted and ever Majestic.” Do not praise the one whose praises of you will not beautify you, and do not dispraise the one whose dispraise will not disgrace you.

Only praise the ONE whose beauty is in His praise and disgrace is in His dispraise. This cannot be done except through being patient and having firm belief. Whenever you lose patience and belief, you will be like the one who wanted to travel by sea without a boat.


Allah the Exalted says:

So be patient (O Muhammad). Verily, the promise of Allah is true. And let not those who have no certainty of faith discourage you from conveying Allah’s message (which you are obliged to convey). (Surah Ar-Rum 30: 60)

And He, The Almighty says:


And We made from amongst them (Children of Israel), leaders, giving guidance under Our command, when they were patient and used to believe with certainty in Our Ayat.(proofs, evidences, verses etc) (Surah As-Sajdah 32: 24)


Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Pages 251-252

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu


A Wondrous Reality

What a wonderful reality it is to know Him (i.e. Allah)!

But how can one know Him and not love Him?

How can one hear the caller but fail to respond?

How can one know the profit that shall be gained in dealing with Him but still prefer others?

How can one taste the bitterness of disobeying Him but still abstain from seeking the pleasure of obeying Him?

How can one feel the severity of engaging in trivial speech, but fail to open your heart with His remembrance?

How can one be tortured by being attached to others but not rush toward the bliss of turning to Him in repentance?

Perhaps it is most surprising to know that while you are in need of Him, you are still reluctant to move toward Him because you seek others.

Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Page 72

May we be amongst those who heard the Caller and obeyed Ameen!

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Sincerity of Determination and Deeds

There is nothing more useful to the servant of Allah then being sincere with his Lord in all matters, especially sincerity for determination. The servant should be sincere in both his determination and in his deeds. Allah Subhanahu wa Ta’ala says which means:

“And when the matter (preparation for Jihad) is resolved on, then if they had been true to Allah, it would have been better for them. (Surah Muhammad 47: 21)

He will find happiness by being sincere in both determination and the truth of his deeds. Sincerity of determination is achieved through resolving and removing any hesitation. If he is sincere in his determination, the truth of his deeds still remains to be fulfilled, which is dedicating one’s power and efforts without losing anything from either the inner or the outer. Determination prevents weakness of will and intention, and truthful deed prevents him from laziness and apathy.

And whoever is true to Allah in all matters, Allah will grant him more than He does with others. This truth is a means that results from combining true sincerity and pure trust. The most truthful among people are those who are granted these characteristics.


Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Page310

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum Wa Rahmatuallahi wa Barakatuhu

Al-Fatihah and the Wisdom it contains

Man’s endeavors in life to arise from two main capacities:

a) a theoretical capacity of awareness and

b) a practical capacity of willingness to act.

Therefore his complete happiness depends on both. The perfection of the theoretical capacity of awareness comes about by knowing his Creator and His Beautiful Names and Attributes. It also lies in knowing the road that leads to Him and its obstacles, and by knowing his own self and its flaws. By means of these things, he will attain perfection of theoretical capacity of awareness. The most knowledgeable people are those who know them best.

The perfection of the practical capacity of willingness to act, does not occur unless the rights of Allah, The Almighty are observed by the servant. The rights of Allah are fulfilled by performing one’s obligations with sincerity, honesty, advice, kindness, and acknowledging His favor upon him.

Therefore, the servant of Allah feels shy to stand before Him with the small amount of service he did for Allah, because he knows that it is far below what He deserves. He also knows that there is no way to perfect these two capacities unless Allah helps Him. So he desires to be guided to the Straight Way, to which He guides His sincere servants and helps them avoid the things that would let them stray from that Way, either by an imperfection in his capacity of awareness or by an imperfection in his practical capacity. Going astray incurs the wrath of Allah The Almighty.

Therefore, man’s perfection and happiness cannot be complete with these things. Surah Al-Fatihah has mentioned them and has arranged them perfectly.

Allah, the Almighty says:

“All praise and thanks are due to Allah, the Lord of the Alamin (mankind, jinn and all that exists). The Most Gracious, The Most Merciful. The only Owner (and only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection.) (Surah Al-Fatihah 1: 1-4)

These Qur'anic verses contain the first principle, and that is to have knowledge of the Lord, Exalted be He and to have knowledge of His Beautiful Names, Attributes and Deeds. The Names that are mentioned in this Surah are the bases of the Beautiful Names of Allah, the Almighty; namely Ar-Rabb and Ar-Rahman.

The Name “Allah” belongs to the Divine Attributes, and the Name “Ar-Rabb” belongs to His Attributes of Lordship and the Name “Ar-Rahman” belongs to the qualities of Benevolence and Generosity.

His Statement:

“You (Alone) we worship and You (Alone) we ask for help (for each and everything) (Surah Al-Fatihah 1: 5)

The Qur'anic verse contains the knowledge of the road that leads to Him, which is only found by worshipping Him Alone with that which He loves and prefers, and by asking His Help to worship Him properly.

And His Statement:

“Guide us to the Straight Way” (Surah Al-Fatihah 1: 6)

This Qur'anic verse declares that the servant has no way to achieve happiness except by keeping on the Straight Way, and that there is no way to this straight path, without the guidance of Allah. And just as he cannot worship Him except with His Help, he cannot stand firm on the road except with His Guidance.

The Qur'anic statement:

“Not (the way) of those who earned Your Anger (such as the Jews) nor of those who went astray (such as the Christian)” (Surah Al-Fatihah 1: 7)

This Qur'anic verse declares that there are two ways to deviate from the Straight Way and that one way is corruption of knowledge and belief and the other is that concerned with the corruption of one’s intentions and actions.

Therefore, the beginning of the Surah speaks about mercy, the middle speaks about guidance and the end speaks about favor and blessings. The servant received blessings, according to his level of guidance, and the guidance he receives is according to the amount of mercy he receives from Allah. So the whole issues returns to His Blessings and Mercy, which are the characteristics of Lordship.

Therefore He is Merciful and the Benefactor, and that is one of the characteristics of Divinity. He is the true God, even if the ungrateful choose to deny it and even if the polytheists treat others like they should only treat Him. So whoever complies with the meaning of A-Fatihah in terms of knowledge, action, and a way of life, the person will have then successfully perfected himself, and his submission will have become the same as those whose degree has been raised above the common worshippers. And it is Allah whose aid is to be implored.

Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Pages 30-33

Wa Alaikum Salam

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Sources of Unlawfulness

No one can indulge in unlawfulness except for two reasons, the first of which is failing to trust in Allah, despite the fact that if one obeys Him, he will surely be granted the best of the lawful gains.

The second reason is knowing that whoever abandons anything for the sake of Allah, surely He will grant him something better than what he has abandoned.

Unfortunately, his vain desires surpass his patience and his inclination overpowers his mind. The first one has poor knowledge, and the second one has poor insight.

Yayha bin Mu’adh said, “He whom Allah opens his heart with invocation, surely Allah will respond to him.” I added, “but he whom Allah opens his heart, and feels in need of Allah, and his hope is strong, then Allah will respond to him.”

Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Page 73

O Allah forgive us for our shortcomings and help us overcome our vain desires and whims Ameen!

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

The Origin of Anger

Al Hasan Al-Basry said: if you want to see a man, who has insight without being patient, you will find such a man, but if you see one, who has insight and is patient, this is the good one. Allah, the Almighty says,

“And We made from among them, leaders, giving guidance under Our command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations etc.)” (Surah As-Sajdah 32: 24)

That is why the soul is compared to fire in the speed it moves and in how it spoils what is around it. The soul takes anger and desire from the fire and the Satan is created from fire.

The Prophet (Sallallahu 'Alayhi wa Sallam) said: “Anger is from Satan, Satan is created from fire and fire can be put out with water. If anyone among you gets angry he should perform ablution.” (Abu Dawud)

And in another Hadith he said, “Anger is a firebrand that is to be lit inside the son the Adam.” Can’t you see the red of his eyes and the swelling of his cheeks? They are caused by the blood, which is boiling inside his heart, seeking revenge. And it was recorded by Al-Bukhari and Muslim that the Prophet (Sallallahu 'Alayhi wa Sallam) said, “Satan reaches every place in the human body that blood reaches. (everywhere in one’s body.)

And it was recorded in the two Sahih that two men abused each other in front of the Prophet (Sallallahu 'Alayhi wa Sallam) and one of them became angry and his anger became so intense that his face became swollen and changed. The Prophet (Sallallahu 'Alayhi wa Sallam) said, “I know a word, the saying of which will cause him to relax if he says it. If he says, “I seek refuge with Allah from Satan.”
And Allah says,

“The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it except those who are patient -- and none is granted it except the owner of the great portion in this world. 36. And if an evil whisper from Shaytan tries to turn you away, then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower.” (Surah Fussilat 41: 34-36)

And He, The Almighty says,

“Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don’t punish them.) and if an evil whisper comes to you from Shaitan then seek refuge with Allah. Verily, He is All-Hearer, All-Knower.” (Surah Al-A’raf 7: 199-200)

And He, The Almighty says,

“Repel evil with that which is better. We are Best-Acquainted with the things they utter. And say: “My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). “And I seek refuge with You, My Lord! Lest they may attend (or come near) me.” (Surah Al-Mu’minun 23: 96-98)

Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Pages 354-356

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

The Requirements of Achieving Great Targets

Achieving high aims depends upon having a firm intention and a strong will. Whoever loses them will never attain his goals, because when one’s intention is firm, it adheres to the plan, and if one’s will is strong, the servant will walk along the right way that leads to that aim.

Having a strong will opens the way and a resolute intention focuses one on the aim. If his aim coincides with the way that reaches to it, he will be successful.

If his intention is weak, he will not have a high aim. If his will is not strong, it will not lead him to the aim. The whole matter depends upon the will and the intention of the servant, and they will never be achieved without neglecting three matters:

First, innovations, which people make.

Second, abandoning worldly benefits and vain pleasures, which hinder he from his way and aim.

Third, purification of one’s heart from any vain desires that will distract his intention.

Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Pages 243-244

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Insha Allah I am going to post these beautiful words of wisdom from Al-Fawaid by ibn Al-Qayyim in two parts.

Part One

The Wisdom of ibn Mas’ud (Radhi Allahu Anhu)

One of the sayings of ibn Mas’ud (Radhi Allahu Anhu) was that a man said in his presence:

“I do not like to be from among the companions of the Right Hand, but I would like to be from among those who are nearest to Allah.” Abdullah said: "But there is a servant here who wishes that when he dies he would not be resurrected again (meaning himself.)”
He went out one-day and people followed him, so he said to them: "Do you need anything?"
They said: "No, but we want to walk with you (as your followers)."
He said: "Go back, you are humiliating yourselves and may do so to me.”

And he said: "If you knew about me what I know about myself, you would pour dust upon my head.” And he said: “I preferred the two unpleasant matters: death and poverty; by Allah they are in reality wealth and life, and I do not care which of them I may be afflicted with, as I will seek Allah in each of them; if it is wealth, it means I am going to meet Allah and if it is poverty, I will be patient.”

And he said: “As you walk in the night and the day your age decreases and your deeds are recorded, and death will come suddenly. Whoever sows good deeds, he will harvest goodness and whoever sows evil deeds, he will harvest regret. Everyone will reap what he sows; he will neither precede a slow man according to his fortune nor catch up with an eager man unless it is destined for him.

• Whoever does good, must know that is Allah, who allowed him to do so, and whoever is protected from evil, must know that it is Allah, who protected him.

• Pious people are masters, jurists are leaders and accompanying them will increase your good.

• They are two: Guidance and Speech. The best speech is the words of Allah and the best guidance is that of Muhammad (Sallallahu 'Alayhi wa Sallam). The worst matter of all is innovations and every innovation is a novelty, so do not be disturbed by hopes and do not waste time. Whatever is coming is near a hand and whatever is far will not come. Whoever is unhappy was destined to be so, when he was in his mother’s womb and the happy servant is the one who takes the examples of others. Killing a Muslim is disbelief, abusing him is an evil doing and the Muslim is not allowed to abandon his brother Muslim for more that here days; he must greet him when he meets him, answer him when he calls him and visit him when he is ill. The most evil account is that of lying. Lying contains no good, neither in cases of seriousness nor joking nor when a man promises his son something and does not fulfil it. Falsehood leads to wickedness and evil doing, and wickedness leads to the Hellfire and Truthfulness leads to righteousness, and righteousness leads to Paradise. It would be said to the truthful person that he was truthful and pious and it would be said to the lying person that he was lying and wicked. Muhammad (Sallallahu 'Alayhi wa Sallam) said to us, “A man keeps on telling the truth until he becomes a truthful person and a man may keep on telling lies until he is written before Allah as a liar.”

• The most truthful speech is the Book of Allah, the most correct word is the word of piety, the best religion is that of Ibrahim (Alayhi Salam) , the best Sunnah is the Sunnah of Muhammad (Sallallahu 'Alayhi wa Sallam), the best guidance is the guidance of the prophets. The most honourable talk is remembering Allah, the best account is the Qur'an, the best matters are its consequences, and the worst matter is innovation. Whatever is little but sufficient is better than what is a lot but distracting. A soul that you save from evil is better than an emirate you cannot control. The worst excuse is when it is the time of death and the worst regret is on the Day of Resurrection. The worst error is that which is done after guidance. The best wealth is the wealth of the soul. The best provision is piety. The best content of the heart is certainty and doubt is disbelief. The worst blindness is blindness of the heart. Wine is a collect of evil and unrighteous women are the traps of Shaitan. Adolescence is a kind of insanity, and wailing is a deed from the pre-Islamic era.

• Among the people are those who attend Friday prayer and hardly pay attention to it and remember Allah with is tongue but not with his heart. The gravest sin is lying, and whoever pardons people Allah will pardon him. Whoever restrains his anger, Allah will reward him, and whoever forgives Allah will forgive him. Whoever is patient during disasters, Allah will recompense him. The worst of profits is usury, and the worst kind of eating is devouring an orphan’s property. Whatever satisfies the soul s enough for you. The destiny of each of you is the grave. Matters depend upon their consequences. The most honourable way of dying is the death of martyr. Whoever is proud, Allah will humiliate him, and whoever disobeys Allah will obey Satan.

to be continued Insha Allah

Wa alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Part Two

The Wisdom of ibn Mas’ud (Radhi Allahu Anhu)

• People who have memorised the Qur'an should be known by the night when people are sleeping and he is awake, and by the morning when people are not fasting but he is, by his sadness when they are happy, by his crying when they are laughing, by his silence when they are slandering, and by his piety and humility when they are arrogant. He who has memorized the Qur'an should be tearful, sad, wise, patient and calm, he should not be rude, inattentive, loud or cruel.

• Whoever assaults others because of his authority, Allah will degrade him. Whoever is humble because of his piety, Allah will elevate him. Allah has a gathering and Satan as a gathering. The gathering of Allah promises good and believes in right, while the gathering of Satan threatens evil and doubts right. If you see such a gathering seek refuge with Allah.

• People have many good sayings, and whoever’s words agree with his deeds, he would have been granted goodness, and whoever’s sayings contradict his deeds, he is simply scolding himself.

• I hate to find a lazy, empty man, who neither works for his worldly living nor for the Hereafter. He whose prayer did not command him to do right and did not forbid him from doing wrong, it will not be of any use to him; it will only increase the distance between him and Allah.

• Undoubtedly one should never please people by displeasing Allah, should not praise anyone for that which Allah had bestowed on you, and never blame anyone for that which Allah did not grant you. The blessings of Allah will not be gained according to someone’s desires nor will they be removed because of someone’s hatred. Allah in His justice and patience makes the soul happy by being content, and makes sadness and grief when one doubts and its discontent.

• As long as you are performing prayer, you are knocking at the door of Allah, and whoever is knocking at the door of Allah, Allah will open it for him.

• Man almost forgets the knowledge he has gained because of the sins he has committed.

• Do not neglect knowledge and guidance, or the light of the night, renewed hearts, wearing worn clothes. In this way you will be known in the heavens and hidden from the people of the earth.

• The hearts of man pass through two phases: activity and inactivity so seek your hearts while they are in a state of activity and control them in the phase of inactivity.

• Knowledge is not being able to narrate several accounts but by being pious.

• The disbeliever may have a stronger and healthier body but he has the sickest heart among men, and the believer has the healthiest heart among people but perhaps the weakest body. By Allah if your hearts are sick and your bodies are healthy, you would be lower than an insect in the sight of Allah.

• The servant of Allah will not reach the reality of faith until he reaches its top, and he will not reach its top until poverty becomes preferable to him more than wealth, humility more preferable than honour, and until the one who praises or dispraises him are equal in his sight. Man comes out of his house with his religion and returns with nothing. A person comes to you while he cannot do anything for you nor your soul, either good or bad, and swore by Allah to others that he is good and he flatters you, and he returns and does nothing from what he wanted and Allah is not pleased with him.

• If I mocked at a dog, I would be afraid of being changed into one.

• Sin is whatever the heart is not comfortable with.

• In every look, Satan will seduce you.

• With happiness comes sadness. Every house that once was filled with joy will be faced with examples and each one of you is a guest and his money is a loan, the guest will travel and the load will be repaid.

• Later in time there will be nations whose best deeds will be reciting among themselves and listening to evil reciters.

• If man wanted to be treated justly by his soul, he should visit those whom he would like to be visited by. The right is heavy but healthy and evil is light but harmful.

• Perhaps one’s desire causes long term sadness.

• There is nothing on earth that badly needs to be imprisoned more than the tongue.

• If adultery and usury appeared in a town or village, it is a sign of its coming destruction.

• Whoever could put his treasure in heaven so that it would neither be eaten by worms nor stolen by thieves; he must do so, as the heart of man is his treasure.

• Do not imitate anyone concerning religion; if he believes you, you believe and if he disbelieves you, you will disbelieves. If you must imitate, you should imitate dead people as the living are not protected from seduction.

• None of you should be weak. They said: “What do you mean by weak?” He said, “He says, ‘I am with the people; if they are on the right way I will be on the right way and if they go astray I will go astray.’ One should adjust himself to adhere to Islam even when people disbelieve.”

• A man said to him, “Teach me words that are complete and useful.” He said: “ Worship Allah and do not worship partners with Him, adhere to the Qur'an whatever it says, and whoever calls you to the right accept it from him even if he is far from you and odious, and whoever calls you to what is wrong reject him even if he is a lover and close to you.

• The servant of Allah will be brought on the Day of Resurrection and he would be order to render back his trust and he would say, “O My Lord! From where? The worldly life has gone.” Then this trust would be shaped as it had been during this worldly life but it will be in the bottom on Hell-fire, and he would fall down after it, put it on his shoulder, and begin to come up until he thought that he is about to come out, but it would fall again and he would fall after it forever.

• Submit your heart in three situations: When listening to the Qur'an; during gatherings or remembering Allah and during times of solitude. If you do not find your heart in these three situations, ask Allah to grant you with a heart, as you do not have one.

Al-Junaid said: “I visited a youth, who asked me about repentance and its reality. I answered him and said, ‘To put your sin between your eyes (never to forget it) until death comes to you,’ and he said to me, ‘No this is not the reality of repentance,’ so I said to him, “What is the reality of repentance according to you?’ He said, ‘To forget your sin.’ And he left me and went away. So I asked the Prophet (Sallallahu 'Alayhi wa Sallam) ‘O Abu-Al-Qassim! What is it according to you?’ He said, ‘It is like what the youth said.’ I said, ‘How is that? He (Sallallahu 'Alayhi wa Sallam) said, ‘If I was in a state of alienation then Allah moved me from this to a state of devotion, then remembering alienation when one is devoted, is alienation.”

Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Page 244-251

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

A Precious Gem: Two Ways to know Allah

Allah the Exalter invites His servants to know Him in two ways:

The first one is by observing His creation and pondering.

The second one is by reflecting on His Qur'anic Verses.

The first one is His signs in the universe and the second one is the comprehension of His Verses of the Qur'an.

The first one is illustrated in the following Qur'anic verse which means:

“Verily, in the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed Ayat (proofs, evidences, signs, etc.) for people of understanding.” (Surah Al-Baqarah 2: 164)

And the following Qur’anic verse which means:

“Verily! In the creation of the heaves and the earth, and in the alternation of night and day, there are indeed signs for men of understanding.” (Surah Al-Imran 3: 190)

There are many other verses having the same meaning.

The second is illustrated by the Qur’anic verses, which goes as follows:

“When they comes to them some matter touching (public) safety or fear, they make it known; if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allah upon you, you would have followed Shaitan, save a few of you. (Surah An-Nisa’ 4: 83)

And the following ayah which means:

“Have they not pondered over the Word (of Allah i.e. what is sent to the Prophet) (Surah Al-Mu’minun 23: 68)

And

“(This is) a Book (the Qur'an) which we have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember.” (Surah Sad 38: 29)

There are many other Qur'anic verses that have the same meaning.

Creation indicates actions, and actions indicate attributes for the creation indicates the existence of a creator, and that requires His existence, ability, will and knowledge. It is impossible that a voluntary action proceeds from something that is nonexistent, helpless, lifeless, ignorant and having no will.

Moreover, the various characteristics in the creation prove the existence of the Creator’s Will, and that His action is repetitive. The elements of creation concerning interests and praiseworthy purposes indicate His wisdom. Those parts off creation, which are beneficial and good, indicate His Mercy. In the same way, the fact that He seizes, takes retribution and metes out punishment, indicates His Anger. The honour He bestows on His creatures, their closeness and care, indicate His Love. The fact that He banishes and abandons, indicates His Hatred and Abhorrence.

Every element of nature begins in a weak and incomplete state, then develops and grows to its complete and final state and this fact points to the reality of the Hereafter. The conditions of plants and animals, and the flow of water indicate the reality of the Hereafter. Man continually witnesses the effects of mercy and blessings upon creation and these indicate the fulfilment of prophecies. The creation of Allah is perfect to the extent that if any of its elements are removed there would be some kind of inadequacy and this indicates that the Giver of perfection is truly deserving of praise and thanks more than anyone or anything else.

Therefore, His creation really shows His Attributes and the truthfulness of that which His Prophets reported about HIM. The creation is then evidence that confirms the verses of the Qur'an to be true and draws our attention to the signs in creation.

Allah Subhanahu wa Ta'ala said:

“We will show them Our Signs in the universe and in their own selves, until it becomes manifest to them that this (the Qur'an) is the truth” (Surah Fussilat 41: 53)

This simply means that the Qur'an is the truth. And He said that He will show them (the disbeliever) some of His signs and that can by seen and will make clear to them the truthfulness of His Verses (the Qur'an).

He then said that His witness is sufficient for the truthfulness of the evidence and proof that He provided concerning the authenticity of His Prophet. Therefore, His Verses are true evidence, and He is a true witness fro His Prophet through His verses. So He is the Witness and the witnessed for, and He is the Evidence and the Indicated to. He is the Evidence by Himself about Himself, as some of the most knowledgeable people of Allah said, “How can I ask for the Evidence of whom is an Evidence for me over all things? If you ask for any evidence of Him, you will find His Evidence is more evident than that.

That is why the Messengers (peace be upon them) said: “What! Can there be doubt about Allah? (Surah Ibrahim 14: 10). Therefore, He is more Known than all that is known and more evident than all evidence. Realistically, everything in the universe is proven to be a created object by the fact that there must be a creator, which is Allah, The Almighty; yet, and by way of deductive reasoning, He Himself is recognized through the existence of such creatures as well as through His actions and laws, which organize the course of all creatures in the universe.

Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Pages 33-36

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Good Character is a part of Piety

The Prophet (Sallallahu Alayhi wa Sallam) established a relationship between the fear of Allah and good character, because fearing Allah improves the relation between the servant and Allah and good character improves the relation between a person and others.

Therefore, fearing Allah makes it possible for Allah to love him, and good manners makes it possible for people to love that person.

Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Page 85

O Allah! Bless us with Piety and good Character Ameen!

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Two Restraints that Rescue

Whoever performs a deed for the sake of Allah and the Hereafter can only stay on the straight path by having two restraints:

To let his heart continually seek Allah’s pleasure and the Hereafter and restrain it from turning to anything other than that.

And to restrain his tongue from that which is not beneficial and constantly remember Allah and that which increases it faith and knowledge and restrain his body from committing sins and indulging in lusts, and adhering to religious duties and recommendations.

He should maintain these restraints until he meets his Lord to free him from restraint to enter the widest and best of places. And if he did not endue these two restraints, and indulges in lusts and desires, he will be punished with a horrible restraint while leaving this world. Therefore, all those who leave this world are either freed from this worldly restraint or are going to another kind of restraint in the Hereafter. And it is Allah Who Grants success.

Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Pages 83-84

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

The Apparent and Hidden Aspects of Faith

Faith has both apparent and hidden aspects.

Its apparent aspect is when it is related by the tongue and acted by the body. The hidden aspect is the acknowledgement of the heart, and its submission and love. Therefore the apparent aspect of faith will be of no use for someone who does not have the hidden aspect, though his blood is spared and his wealth and children are preserved by it.

And no hidden aspect will be of any use, unless there is no fear that it will be weakened, coerced or in fear of being ruined. Therefore, the failure of apparent deeds without the existence of any real prevention means the corruption of the hidden aspect and lack of faith. Its deficiency refers to its deficiency of faith and intensity refers to its intensity of faith.

Therefore, faith is the heart and core of Islam, and certainty is the heart and core of faith. Any piece of knowledge or deed that does not make faith and certainty stronger is abnormal, and any faith that does not urge one to perform good goods is abnormal.

Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah)

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

The Sign of Good Will

The sign of good will is when one seeks the pleasure of Allah, preparing for His meeting, feeling grief for any moment that passed in anything other than satisfying Him or keeping close to Him, and feeling delighted with him, in other words to have no interest in life except Allah all throughout the day.

Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Page 187

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum Wa Rahmatuallahi wa Barakatuhu

Attachments

Attachments are everything that the heart gets deeply attached to besides Allah and His Messenger (Sallallahu Alayhi wa Sallam), like worldly pleasures, desires, leadership, being in the company of people and loving them.

There is no way at all to cut off or reject these three matters except by strong attachment to the highest issue. Man does not abandon his beloved or that which is used to except for the sake of another beloved one who is dearer to him than the former. And whenever his attachment to his desires becomes stronger, his attachment to others would be weaker, and vice versa.

To be attached to desires is to have a strong desire for them, and that is according to one’s knowledge about it, its honor and its excellence.

Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Page 259-260

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hindrances

There are open and secret hindrances. They hinder the heart from its advancement to Allah and prevent it from its course. There are three kinds: polytheism, innovation in religion and wrongdoing.

The hindrance of polytheism disappears with pure monotheism, the hindrance of innovation in religion disappears with the adoption of the Sunnah, and the hindrance of wrongdoing disappears with repentance.

These hindrances do not become clear to the servant until he is ready and constant in obeying Allah. By then, these hindrance would appear to him, and he would feel them according to the degree of determination and sincerity in his commitment to Allah. Otherwise, as long as he has not taken any step towards Allah, he would not see or feel any hindrance at all.

Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Page 259

May Allah Subhanahu wa Ta’ala protect us from these hindrances Ameen!

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Licit and Illicit Gains

There are four ways of gaining wealth:

Wealth gained by obeying Allah and spent in the way of Allah and that is the best wealth.

Wealth gained by disobeying Allah and spent in disobeying Allah, and that is the worst.

Wealth gained by doing harm to a Muslim, and spent in doing harm to a Muslim, that is also the worst.

Wealth gained licitly, and spent on lawful desires, and that is neither for him nor against him.

These are the principal ways of gaining wealth and spending them.

There are some other ways that branch out from them:

Wealth gained rightly and spent illicitly.

Wealth gained illicitly and spent rightly. Therefore, spending it is its expiation.

Wealth gained in a doubtful way, and its expiation is to spend it on dutifulness to Allah.

And just as reward, punishment, praise and dispraise are connected to spending wealth, in the same way, they are connected to gaining it. Moreover, a man will be asked about his expenditure, where he gained it and on what he spent it.

Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Page 286

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu