The importance of fiqh (Islamic jurisprudence) knowledge in Islamic jurisprudence rulings lies in the fact that it strengthens the understanding of the orders of Allah and of His prohibitions, as well as the understanding of what has been revealed to the Prophet, in addition to the application of these rulings in practical life.
Its importance also lies in the apparent need that the young person has for Fiqh, a need similar to what he has for food, water, and air.
Indeed, every action, word, or movement that a young person does or utters has a ruling set by Allah on it. It could be an obligation, a sunnah, or something desirable, disliked, or forbidden. So, based on the above, we know the importance and necessity of fiqh
The scholars state that it is not permissible for any young person to perform an action unless he knows the ruling of Allah about it. That is why Allah ordered us to seek knowledge before undertaking any action. Allah says: So know (O Muhammad) that, La ilaha illallah (none has the right to be worshipped but Allâh) and ask forgiveness for your sin. [Quran 47:19]
In addition to this, Imam al-Bukhari entitled a chapter in his Sahih as follows: “Chapter of seeking knowledge before acting.”
Thus, we realise the necessity of Fiqh and its importance for the individual, society, and the Ummah (Muslim nation) as a whole. Allah knows best.
Its importance also lies in the apparent need that the young person has for Fiqh, a need similar to what he has for food, water, and air.
Indeed, every action, word, or movement that a young person does or utters has a ruling set by Allah on it. It could be an obligation, a sunnah, or something desirable, disliked, or forbidden. So, based on the above, we know the importance and necessity of fiqh
The scholars state that it is not permissible for any young person to perform an action unless he knows the ruling of Allah about it. That is why Allah ordered us to seek knowledge before undertaking any action. Allah says: So know (O Muhammad) that, La ilaha illallah (none has the right to be worshipped but Allâh) and ask forgiveness for your sin. [Quran 47:19]
In addition to this, Imam al-Bukhari entitled a chapter in his Sahih as follows: “Chapter of seeking knowledge before acting.”
Thus, we realise the necessity of Fiqh and its importance for the individual, society, and the Ummah (Muslim nation) as a whole. Allah knows best.
Khālid b. ‘Umayr Al-‘Adawī reports, ‘Utbah b. Ghazwān – Allāh be pleased with him – once gave us a sermon. He praised Allāh, then said:
The life of this world has announced its departure and is quickly turning away, and nothing remains of it save the likes of the last drop of water in a vessel as its possessor tries to catch it. You are moving on to an abode that has no end, so move on with the best [deeds] that you have. For it has been said to us that a rock can be dropped from the edge of Hell and fall for seventy years without reaching the bottom. Yet, by Allāh, it will be filled. Do you not then wonder? And it has been said to us that a single entrance to Paradise is as wide as a journey of forty years, yet there will come a day when it will be crowded.
I have seen myself as the seventh of seven [followers of] Allāh’s Messenger – Allāh’s peace and blessings be upon him; we had no food save the leaves of trees which put sores round our mouths. I once got a cloak which I tore in half to share with Sa’d b. Mālik: I used half as my waist-wrap and he used the other. And yet today, there is not one of us except he has become a governor over some city – and I seek refuge with Allāh that I consider myself great and important when I am small in front of Allāh. Verily there was never prophet-hood except that it gradually changed until it ended up being a kingship, and verily you will see what the governors after us are like.
[Sahīh Muslim no. 7624]
The life of this world has announced its departure and is quickly turning away, and nothing remains of it save the likes of the last drop of water in a vessel as its possessor tries to catch it. You are moving on to an abode that has no end, so move on with the best [deeds] that you have. For it has been said to us that a rock can be dropped from the edge of Hell and fall for seventy years without reaching the bottom. Yet, by Allāh, it will be filled. Do you not then wonder? And it has been said to us that a single entrance to Paradise is as wide as a journey of forty years, yet there will come a day when it will be crowded.
I have seen myself as the seventh of seven [followers of] Allāh’s Messenger – Allāh’s peace and blessings be upon him; we had no food save the leaves of trees which put sores round our mouths. I once got a cloak which I tore in half to share with Sa’d b. Mālik: I used half as my waist-wrap and he used the other. And yet today, there is not one of us except he has become a governor over some city – and I seek refuge with Allāh that I consider myself great and important when I am small in front of Allāh. Verily there was never prophet-hood except that it gradually changed until it ended up being a kingship, and verily you will see what the governors after us are like.
[Sahīh Muslim no. 7624]
Different Perspectives on Patience
Imam Ibn al-Qayyim (rahimahullah) said:
Patience may be of two types, either physical or psychological, and both types may either be by choice, or without choice, as follows:
1. Physical patience by choice, such as doing hard labour willingly.
2. Physical patience without choice, such as patiently bearing illness, beatings and extremes of heat and cold.
3. Psychological patience by choice, such as refraining from things which both the Sharî‘ah and common sense say are wrong.
4. Psychological patience without choice, such as patiently bearing an enforced separation from one whom you love.
Different degrees of patience
As mentioned above, patience is of two types, by choice or without choice. Patience by choice is of a higher status than patience without choice, as the latter is common to all people, but the former is not attainable by all. Therefore the patience of Yûsuf in disobeying the wife of al-‘Azîz, and his patience in bearing the resulting punishment, is of higher status than his patience in response to his brothers’ actions, when they threw him in the well, separated him from his father and sold him as a slave. This superior, voluntary, patience is the patience of the Prophets, of Ibrâhîm, Mûsâ, Nûh, ‘Īsâ and the Seal of the Prophets, Muhammad (Sallallaahu alaihi wa Sallam). Their patience was in calling the people to Allâh and in striving against the enemies of Allâh.
The patience of men and the patience of animals
These four types of patience apply only to human beings. Animals share only the two types of patience in which there is no choice, and man is distinguished by having the patience in which there is choice. However, many people have only the types of patience that animals have, i.e. patience without choice.
The patience of jinn
Jinn share the quality of patience with humans, as they are responsible for their actions like humans are. They need patience to fulfil their responsibilities towards Allâh the same way that we do. One might ask: are they responsible in the same way that we are, or in a different way? The answer is that with regard to matters of emotion and feelings they are responsible just as we are, and share the obligation to love for the sake of Allâh and hate for Allâh, to believe and have faith, to take believers for friends and unbelievers for enemies, etc. But as far as physical matters such as ghusl, wudû‘, washing after relieving oneself and circumcision are concerned, they are not the same as us. Their duties in that regard are in accordance with the way they are created.
The patience of the angels
Another question that may arise is: Do angels have patience? The answer is that angels are not tested with whims and desires that contradict their reason and knowledge. For them, worshipping and obeying Allâh are like breathing is for us. Therefore the angels do not need patience, because patience is needed when one has conflicting motives, religion and reason opposite to whims and desires. However, the angels may have some kind of patience which befits them and makes them persevere in doing what they were created for.
Patience of Man If a man’s patience is stronger than his whims and desires, then he is like an angel, but if his whims and desires are stronger than his patience, then he is like a devil. If his desire for food, drink and sex is stronger than his patience, then he is no better than an animal.
Qatâdah said:
“Allâh created angels with reason and no desires, animals with desires and no reason, and man with both reason and desires.”
Imam Ibn al-Qayyim (rahimahullah) said:
Patience may be of two types, either physical or psychological, and both types may either be by choice, or without choice, as follows:
1. Physical patience by choice, such as doing hard labour willingly.
2. Physical patience without choice, such as patiently bearing illness, beatings and extremes of heat and cold.
3. Psychological patience by choice, such as refraining from things which both the Sharî‘ah and common sense say are wrong.
4. Psychological patience without choice, such as patiently bearing an enforced separation from one whom you love.
Different degrees of patience
As mentioned above, patience is of two types, by choice or without choice. Patience by choice is of a higher status than patience without choice, as the latter is common to all people, but the former is not attainable by all. Therefore the patience of Yûsuf in disobeying the wife of al-‘Azîz, and his patience in bearing the resulting punishment, is of higher status than his patience in response to his brothers’ actions, when they threw him in the well, separated him from his father and sold him as a slave. This superior, voluntary, patience is the patience of the Prophets, of Ibrâhîm, Mûsâ, Nûh, ‘Īsâ and the Seal of the Prophets, Muhammad (Sallallaahu alaihi wa Sallam). Their patience was in calling the people to Allâh and in striving against the enemies of Allâh.
The patience of men and the patience of animals
These four types of patience apply only to human beings. Animals share only the two types of patience in which there is no choice, and man is distinguished by having the patience in which there is choice. However, many people have only the types of patience that animals have, i.e. patience without choice.
The patience of jinn
Jinn share the quality of patience with humans, as they are responsible for their actions like humans are. They need patience to fulfil their responsibilities towards Allâh the same way that we do. One might ask: are they responsible in the same way that we are, or in a different way? The answer is that with regard to matters of emotion and feelings they are responsible just as we are, and share the obligation to love for the sake of Allâh and hate for Allâh, to believe and have faith, to take believers for friends and unbelievers for enemies, etc. But as far as physical matters such as ghusl, wudû‘, washing after relieving oneself and circumcision are concerned, they are not the same as us. Their duties in that regard are in accordance with the way they are created.
The patience of the angels
Another question that may arise is: Do angels have patience? The answer is that angels are not tested with whims and desires that contradict their reason and knowledge. For them, worshipping and obeying Allâh are like breathing is for us. Therefore the angels do not need patience, because patience is needed when one has conflicting motives, religion and reason opposite to whims and desires. However, the angels may have some kind of patience which befits them and makes them persevere in doing what they were created for.
Patience of Man If a man’s patience is stronger than his whims and desires, then he is like an angel, but if his whims and desires are stronger than his patience, then he is like a devil. If his desire for food, drink and sex is stronger than his patience, then he is no better than an animal.
Qatâdah said:
“Allâh created angels with reason and no desires, animals with desires and no reason, and man with both reason and desires.”
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Shaykh Abdus Salam al-Shuway'ir حفظه الله:
“From the Barakah of knowledge is to be consistent in [seeking] it. Being consistent doing a small amount is better than doing a lot which is inconsistent.”
[علاقة طالب العلم مع المشايخ]
“From the Barakah of knowledge is to be consistent in [seeking] it. Being consistent doing a small amount is better than doing a lot which is inconsistent.”
[علاقة طالب العلم مع المشايخ]
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Ibn al-Qayyim رحمه الله said:
“Get used to privacy with your Lord (in obedience to Him),
because you will be alone with Him in the grave for a long time.”
Kitab al fawaid
“Get used to privacy with your Lord (in obedience to Him),
because you will be alone with Him in the grave for a long time.”
Kitab al fawaid
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قال الحسن البصري رحمه الله:
"لا تَلْقى المؤمِنَ إلاَّ يُحَاسِبُ نَفْسَهُ ماذا أرَدْتِ تَعملينَ؟ وماذا أرَدْتِ تَأْكُلين؟ وماذا أرَدْتِ تشْربِينَ؟
Ḥasan al-Baṣrī رحمه الله said: "You will not find a believer except that he is (constantly) holding his soul to account. What did I intend with that word of mine? What did I intend with my food? What did I intend with my drink?"
[إغاثة اللهفان في مصايد الشيطان ١/١٤٥]
"لا تَلْقى المؤمِنَ إلاَّ يُحَاسِبُ نَفْسَهُ ماذا أرَدْتِ تَعملينَ؟ وماذا أرَدْتِ تَأْكُلين؟ وماذا أرَدْتِ تشْربِينَ؟
Ḥasan al-Baṣrī رحمه الله said: "You will not find a believer except that he is (constantly) holding his soul to account. What did I intend with that word of mine? What did I intend with my food? What did I intend with my drink?"
[إغاثة اللهفان في مصايد الشيطان ١/١٤٥]
Turning Away from 'Ilm Deprives One from Being Guided - Sheikh Salih Al-Fawzan
لا بد من التعلم تعلم الكتاب والسنة وتعلم العلم النافع
Learning is a must; Learning the kitab (Qur'an) and the sunnah, and learning beneficial knowledge.
أما من أعرض عن العلم فإنه يحرم من الهداية
As for the one who turns away from 'ilm (Islamic knowledge), he is deprived of hidayah (guidance).
من أسباب الهداية تعلم العلم النافع والإقبال عليه الذي جاء به رسول الله صلى الله عليه وسلم
From the causes of hidayah is learning beneficial knowledge and turning towards it; that which the Messenger of Allah ﷺ came with.
هذا من أسباب الهداية
This is from the causes of hidayah.
أما المعرض فإنه يحرم
{ وَٱلَّذِینَ كَفَرُوا۟ عَمَّاۤ أُنذِرُوا۟ مُعۡرِضُونَ }
As for the one who turns away, then he is deprived, (The meaning of the ayah) "But those who disbelieve turn away from that whereof they are warned." [Surah Al-Ahqāf: 3]
الإعراض والعياذ بالله عن الحق وعدم الإصغاء إليه وعدم قبوله
Turning away - and refuge is sought with Allah - from the truth, not listening and accepting it,
هذا يسبب الضلال والإنحراف.
this leads to misguidance and deviation.
لا بد من التعلم تعلم الكتاب والسنة وتعلم العلم النافع
Learning is a must; Learning the kitab (Qur'an) and the sunnah, and learning beneficial knowledge.
أما من أعرض عن العلم فإنه يحرم من الهداية
As for the one who turns away from 'ilm (Islamic knowledge), he is deprived of hidayah (guidance).
من أسباب الهداية تعلم العلم النافع والإقبال عليه الذي جاء به رسول الله صلى الله عليه وسلم
From the causes of hidayah is learning beneficial knowledge and turning towards it; that which the Messenger of Allah ﷺ came with.
هذا من أسباب الهداية
This is from the causes of hidayah.
أما المعرض فإنه يحرم
{ وَٱلَّذِینَ كَفَرُوا۟ عَمَّاۤ أُنذِرُوا۟ مُعۡرِضُونَ }
As for the one who turns away, then he is deprived, (The meaning of the ayah) "But those who disbelieve turn away from that whereof they are warned." [Surah Al-Ahqāf: 3]
الإعراض والعياذ بالله عن الحق وعدم الإصغاء إليه وعدم قبوله
Turning away - and refuge is sought with Allah - from the truth, not listening and accepting it,
هذا يسبب الضلال والإنحراف.
this leads to misguidance and deviation.
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Ruling of Studying in Mixed Universities - Sheikh Al-Albani
هذه امرأة تريد أن تدرس في الجامعة التي يختلط فيها الشباب بالشابات
This woman wants to study in a university in which men and women mix.
لأجل ماذا لأجل أن تدعو إلى الإسلام تتعلم وتدعو إلى الإسلام
For what reason? To carry out da'wah to Islam. To learn and carry out da'wah to Islam.
فيعود الكلام السّابق هي تحرق نفسها من أجل أن تفيد غيرها
So, we go back to the previous speech,
She burns herself so that she can benefit others;
ترتكب مخالفات شرعية لا مبرر لها لارتكاب هذه المخالفات
She is committing prohibitions of the shari'ah; she has no excuse to commit these prohibited matter.
لأن طلبها العلم في الجامعات اليوم الأصل ما هو فرض عين عليها
That's because seeking knowledge in universities today, fundamentally, is not fardh ayn (an individual obligation) upon her,
حتى تغض النظر عن بعض إيش الأمور التي ليست بمثابة فرض عين
so that she can turn a blind eye to some matters that aren't considered as an individual obligation.
وكل ما يقال أنه هذا يمكن يكون فرض كفائي إذا قام به البعض سقط عن الباقين
At most, what could be said is that this can be a communal obligation;
If some establish it, then the obligation of fulfilling it is taken off from others.
لكن مع ذلك أنا أظن أن الطالبات اليوم يدرسون من العلوم في الجامعات ما ضرره أكثر من نفعه
However, with that, I think that there is more harm than benefit in what female students study in universities nowadays.
فكيف يتخذ هذا وسيلة للدعوة إلى الإسلام
So, how can this be taken as a means for doing da'wah to Islam?
هذه امرأة تريد أن تدرس في الجامعة التي يختلط فيها الشباب بالشابات
This woman wants to study in a university in which men and women mix.
لأجل ماذا لأجل أن تدعو إلى الإسلام تتعلم وتدعو إلى الإسلام
For what reason? To carry out da'wah to Islam. To learn and carry out da'wah to Islam.
فيعود الكلام السّابق هي تحرق نفسها من أجل أن تفيد غيرها
So, we go back to the previous speech,
She burns herself so that she can benefit others;
ترتكب مخالفات شرعية لا مبرر لها لارتكاب هذه المخالفات
She is committing prohibitions of the shari'ah; she has no excuse to commit these prohibited matter.
لأن طلبها العلم في الجامعات اليوم الأصل ما هو فرض عين عليها
That's because seeking knowledge in universities today, fundamentally, is not fardh ayn (an individual obligation) upon her,
حتى تغض النظر عن بعض إيش الأمور التي ليست بمثابة فرض عين
so that she can turn a blind eye to some matters that aren't considered as an individual obligation.
وكل ما يقال أنه هذا يمكن يكون فرض كفائي إذا قام به البعض سقط عن الباقين
At most, what could be said is that this can be a communal obligation;
If some establish it, then the obligation of fulfilling it is taken off from others.
لكن مع ذلك أنا أظن أن الطالبات اليوم يدرسون من العلوم في الجامعات ما ضرره أكثر من نفعه
However, with that, I think that there is more harm than benefit in what female students study in universities nowadays.
فكيف يتخذ هذا وسيلة للدعوة إلى الإسلام
So, how can this be taken as a means for doing da'wah to Islam?
“Anyone who seeks knowledge, faith and good deeds will obtain a great deal of it and more from Allaah!”
Source: Imam Sa’di’s Tafsir (p. 499)
Source: Imam Sa’di’s Tafsir (p. 499)
Different Perspectives on Patience
Imam Ibn al-Qayyim (rahimahullah) said:
Patience may be of two types, either physical or psychological, and both types may either be by choice, or without choice, as follows:
1. Physical patience by choice, such as doing hard labour willingly.
2. Physical patience without choice, such as patiently bearing illness, beatings and extremes of heat and cold.
3. Psychological patience by choice, such as refraining from things which both the Sharî‘ah and common sense say are wrong.
4. Psychological patience without choice, such as patiently bearing an enforced separation from one whom you love.
Different degrees of patience
As mentioned above, patience is of two types, by choice or without choice. Patience by choice is of a higher status than patience without choice, as the latter is common to all people, but the former is not attainable by all. Therefore the patience of Yûsuf in disobeying the wife of al-‘Azîz, and his patience in bearing the resulting punishment, is of higher status than his patience in response to his brothers’ actions, when they threw him in the well, separated him from his father and sold him as a slave. This superior, voluntary, patience is the patience of the Prophets, of Ibrâhîm, Mûsâ, Nûh, ‘Īsâ and the Seal of the Prophets, Muhammad (Sallallaahu alaihi wa Sallam). Their patience was in calling the people to Allâh and in striving against the enemies of Allâh.
The patience of men and the patience of animals
These four types of patience apply only to human beings. Animals share only the two types of patience in which there is no choice, and man is distinguished by having the patience in which there is choice. However, many people have only the types of patience that animals have, i.e. patience without choice.
The patience of jinn
Jinn share the quality of patience with humans, as they are responsible for their actions like humans are. They need patience to fulfil their responsibilities towards Allâh the same way that we do. One might ask: are they responsible in the same way that we are, or in a different way? The answer is that with regard to matters of emotion and feelings they are responsible just as we are, and share the obligation to love for the sake of Allâh and hate for Allâh, to believe and have faith, to take believers for friends and unbelievers for enemies, etc. But as far as physical matters such as ghusl, wudû‘, washing after relieving oneself and circumcision are concerned, they are not the same as us. Their duties in that regard are in accordance with the way they are created.
The patience of the angels
Another question that may arise is: Do angels have patience? The answer is that angels are not tested with whims and desires that contradict their reason and knowledge. For them, worshipping and obeying Allâh are like breathing is for us. Therefore the angels do not need patience, because patience is needed when one has conflicting motives, religion and reason opposite to whims and desires. However, the angels may have some kind of patience which befits them and makes them persevere in doing what they were created for.
Patience of Man If a man’s patience is stronger than his whims and desires, then he is like an angel, but if his whims and desires are stronger than his patience, then he is like a devil. If his desire for food, drink and sex is stronger than his patience, then he is no better than an animal.
Qatâdah said:
“Allâh created angels with reason and no desires, animals with desires and no reason, and man with both reason and desires.”
Imam Ibn al-Qayyim (rahimahullah) said:
Patience may be of two types, either physical or psychological, and both types may either be by choice, or without choice, as follows:
1. Physical patience by choice, such as doing hard labour willingly.
2. Physical patience without choice, such as patiently bearing illness, beatings and extremes of heat and cold.
3. Psychological patience by choice, such as refraining from things which both the Sharî‘ah and common sense say are wrong.
4. Psychological patience without choice, such as patiently bearing an enforced separation from one whom you love.
Different degrees of patience
As mentioned above, patience is of two types, by choice or without choice. Patience by choice is of a higher status than patience without choice, as the latter is common to all people, but the former is not attainable by all. Therefore the patience of Yûsuf in disobeying the wife of al-‘Azîz, and his patience in bearing the resulting punishment, is of higher status than his patience in response to his brothers’ actions, when they threw him in the well, separated him from his father and sold him as a slave. This superior, voluntary, patience is the patience of the Prophets, of Ibrâhîm, Mûsâ, Nûh, ‘Īsâ and the Seal of the Prophets, Muhammad (Sallallaahu alaihi wa Sallam). Their patience was in calling the people to Allâh and in striving against the enemies of Allâh.
The patience of men and the patience of animals
These four types of patience apply only to human beings. Animals share only the two types of patience in which there is no choice, and man is distinguished by having the patience in which there is choice. However, many people have only the types of patience that animals have, i.e. patience without choice.
The patience of jinn
Jinn share the quality of patience with humans, as they are responsible for their actions like humans are. They need patience to fulfil their responsibilities towards Allâh the same way that we do. One might ask: are they responsible in the same way that we are, or in a different way? The answer is that with regard to matters of emotion and feelings they are responsible just as we are, and share the obligation to love for the sake of Allâh and hate for Allâh, to believe and have faith, to take believers for friends and unbelievers for enemies, etc. But as far as physical matters such as ghusl, wudû‘, washing after relieving oneself and circumcision are concerned, they are not the same as us. Their duties in that regard are in accordance with the way they are created.
The patience of the angels
Another question that may arise is: Do angels have patience? The answer is that angels are not tested with whims and desires that contradict their reason and knowledge. For them, worshipping and obeying Allâh are like breathing is for us. Therefore the angels do not need patience, because patience is needed when one has conflicting motives, religion and reason opposite to whims and desires. However, the angels may have some kind of patience which befits them and makes them persevere in doing what they were created for.
Patience of Man If a man’s patience is stronger than his whims and desires, then he is like an angel, but if his whims and desires are stronger than his patience, then he is like a devil. If his desire for food, drink and sex is stronger than his patience, then he is no better than an animal.
Qatâdah said:
“Allâh created angels with reason and no desires, animals with desires and no reason, and man with both reason and desires.”
‘Abdullah ibn Al-Mubārak
“I see death today as a honour for every Muslim who meets Allāh whilst he is upon the Sunnah!”
[Al-Bid’ah: 95]
“I see death today as a honour for every Muslim who meets Allāh whilst he is upon the Sunnah!”
[Al-Bid’ah: 95]
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Al-Hasan Al-Basrī said:
“Whoever is afflicted with a calamity and conceals it for three days without complaining about it to anyone, Allāh will reward him with His mercy!”
[Al-Maradh Wa Al-Kaffārāt: 229]
“Whoever is afflicted with a calamity and conceals it for three days without complaining about it to anyone, Allāh will reward him with His mercy!”
[Al-Maradh Wa Al-Kaffārāt: 229]
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“To instruct the family to pray, means to teach them everything that improves, invalidates, and completes the prayer.”
Source: Imam Sa’di’s Tafsir (p. 517)
Source: Imam Sa’di’s Tafsir (p. 517)
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Benefits of olives.
• It’s useful to remove poison from the body.
• It empties the bowel and drives away worms.
• Olive oil that’s extracted with water is less hot [in the body], is gentler and more beneficial.
• All kinds of olive oil smoothen the body and delay graying of hair.
• Salty olive water prevents blistering of burns and strengthens the gums.
• Its leaves help in curing erysipelas [a type of skin infection] and dirty sores and many other problems!
Source: Ibn al-Qayyim’s Zaad al-Ma’ad
• It’s useful to remove poison from the body.
• It empties the bowel and drives away worms.
• Olive oil that’s extracted with water is less hot [in the body], is gentler and more beneficial.
• All kinds of olive oil smoothen the body and delay graying of hair.
• Salty olive water prevents blistering of burns and strengthens the gums.
• Its leaves help in curing erysipelas [a type of skin infection] and dirty sores and many other problems!
Source: Ibn al-Qayyim’s Zaad al-Ma’ad
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How can I realize the greatness of my sin?
• Knowing the greatness of the affair.
• Knowing the greatness of the one who lays down the order and who he’s disobeying.
• Belief in one being held to account for what one does whether good or bad.
Source: Madarij as-Salikeen by Imam Ibn al-Qayyim (v. 1, p. 203)
• Knowing the greatness of the affair.
• Knowing the greatness of the one who lays down the order and who he’s disobeying.
• Belief in one being held to account for what one does whether good or bad.
Source: Madarij as-Salikeen by Imam Ibn al-Qayyim (v. 1, p. 203)
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Shaykh Ibn ‘Uthaimeen said: “O my brother who’s fallen into sins, don’t despair from the mercy of your Lord, for indeed the door to repentance is open until the sun rises from the west!”
Source: Sifat Salat an-Nabi (pp. 49-51)
Source: Sifat Salat an-Nabi (pp. 49-51)
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Ibn al-Qayyim said: “If Allaah intends good for the needy slave, He tests him with something in order to bring him down and to lower his neck in humiliation and to decrease his importance to himself.”
Source: Wabil as-Sayyib (p. 15)
Source: Wabil as-Sayyib (p. 15)
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