Ibn al-Qayyim رحمه الله:
“The sinner leaves from under the protection of Allāh, the One who does not neglect those under His protection. The sinner's misdeeds remove him from this protection, so he becomes prey for the thieves and bandits.”
[One Hundred Pieces of Advice | Pg. 18]
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“The sinner leaves from under the protection of Allāh, the One who does not neglect those under His protection. The sinner's misdeeds remove him from this protection, so he becomes prey for the thieves and bandits.”
[One Hundred Pieces of Advice | Pg. 18]
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Ibn al-Qayyim رحمه الله:
“Supplication is one of the most beneficial remedies, it is the enemy of affliction, it fends it off and treats it, obstructs its befalling and uplifts it if it descends.”
[The Disease & The Cure | Pg. 15]
“Supplication is one of the most beneficial remedies, it is the enemy of affliction, it fends it off and treats it, obstructs its befalling and uplifts it if it descends.”
[The Disease & The Cure | Pg. 15]
Ibn al-Qayyim رحمه الله:
“If the good thoughts motivate one to do good actions, encourage an individual to do them and lead a person to them, then it is sound and good. But if these same thoughts lead a person to idleness and a devotion to sins, then it is in fact deception.
Having good thoughts is also the correct method of hope. So whoever's hope attracts them to obedience and deters them from sin, then it is the correct hope.
However, whoever has confused the two and made his lack of good actions to be a form of hope to the extent his hope amounts to nothing more than idleness and neglect, then he is deluded.”
[The Disease & The Cure | Pg. 95]
“If the good thoughts motivate one to do good actions, encourage an individual to do them and lead a person to them, then it is sound and good. But if these same thoughts lead a person to idleness and a devotion to sins, then it is in fact deception.
Having good thoughts is also the correct method of hope. So whoever's hope attracts them to obedience and deters them from sin, then it is the correct hope.
However, whoever has confused the two and made his lack of good actions to be a form of hope to the extent his hope amounts to nothing more than idleness and neglect, then he is deluded.”
[The Disease & The Cure | Pg. 95]
Ibn al-Qayyim رحمه الله:
“Lowering the gaze will prevent the Shaytan from entering his heart. Surely, the Shaytan enters him by way of the look, and he penetrates the heart faster than the wind blowing through an empty space.
He presents the image that he looked at and beautifies it, and he makes it like an idol that his heart is devoted to. Then he tempts him and ignites the fire of desire in his heart, adding the fuel of sin which could not have reached his heart without him looking at this image.
Thus, his heart becomes engulfed in flames and births deep breaths containing glares of fire and fiery winds. Consequently, his heart is surrounded by flames from all sides. He is in the midst of it like a lamb in the center of an oven.”
[One Hundred Pieces of Advice | Pg. 30]
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“Lowering the gaze will prevent the Shaytan from entering his heart. Surely, the Shaytan enters him by way of the look, and he penetrates the heart faster than the wind blowing through an empty space.
He presents the image that he looked at and beautifies it, and he makes it like an idol that his heart is devoted to. Then he tempts him and ignites the fire of desire in his heart, adding the fuel of sin which could not have reached his heart without him looking at this image.
Thus, his heart becomes engulfed in flames and births deep breaths containing glares of fire and fiery winds. Consequently, his heart is surrounded by flames from all sides. He is in the midst of it like a lamb in the center of an oven.”
[One Hundred Pieces of Advice | Pg. 30]
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Ibn al-Qayyim رحمه الله:
From the greatest reasons leading to tightening of one’s chest is:
• Fleeing from Allāh
• Having one’s heart attached to other (than Him).
• Neglecting His remembrance
• Having the love of others (in his heart).
[Zaad al-Ma’ad | Pg. 22-24]
From the greatest reasons leading to tightening of one’s chest is:
• Fleeing from Allāh
• Having one’s heart attached to other (than Him).
• Neglecting His remembrance
• Having the love of others (in his heart).
[Zaad al-Ma’ad | Pg. 22-24]
Causes of Joy to Ones’ Heart:
Ibn al-Qayyim رحمه الله said:
“Four things that bring joy to the heart:
• Looking at loved ones
• Looking at the blue sky
• Looking at flowing water
• Looking at greenery.”
[Summarised from Zaad al-Ma'ad | Pg. 614]
Ibn al-Qayyim رحمه الله said:
“Four things that bring joy to the heart:
• Looking at loved ones
• Looking at the blue sky
• Looking at flowing water
• Looking at greenery.”
[Summarised from Zaad al-Ma'ad | Pg. 614]
Ibn al-Qayyim رحمه الله said:
“Whoever performs a deed for the sake of Allāh and the Hereafter, can only stay on the straight path by having two restraints: to let his heart continually seek Allāh'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 Allāh and that which
increases its 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 endure 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 Allāh Who Grants success.”
[Al-Fawā’id | Pg. 83-84]
“Whoever performs a deed for the sake of Allāh and the Hereafter, can only stay on the straight path by having two restraints: to let his heart continually seek Allāh'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 Allāh and that which
increases its 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 endure 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 Allāh Who Grants success.”
[Al-Fawā’id | Pg. 83-84]
Ibn al-Qayyim رحمه الله:
“The heart gets sick as the body does and its cure is in asking for forgiveness and protection. It also becomes rusty like a mirror does and it is polished by remembering Allāh.
The heart can also be naked like the body and can lose its dress and decoration, which is piety, and it can feel hungry and thirst like the body does and its nourishment is knowledge, love, trust, and offering service to Allāh.”
[al-Fawā’id | Pg. 158]
“The heart gets sick as the body does and its cure is in asking for forgiveness and protection. It also becomes rusty like a mirror does and it is polished by remembering Allāh.
The heart can also be naked like the body and can lose its dress and decoration, which is piety, and it can feel hungry and thirst like the body does and its nourishment is knowledge, love, trust, and offering service to Allāh.”
[al-Fawā’id | Pg. 158]
Ibn al-Qayyim رحمه الله:
“The worshipper has no resort except under the shade of Tuba (i.e. a tree in paradise), and the sincere servant of Allāh has no abode except on the Day of Resurrection. So, do your best during your lifetime and it will suffice you in the Hereafter.”
[al-Fawā’id | Pg. 107]
“The worshipper has no resort except under the shade of Tuba (i.e. a tree in paradise), and the sincere servant of Allāh has no abode except on the Day of Resurrection. So, do your best during your lifetime and it will suffice you in the Hereafter.”
[al-Fawā’id | Pg. 107]
Ibn al-Qayyim رحمه الله:
“The human being was honored with blessings of faith and good health, but he misused them, so they were justly taken away from him.”
[al-Fawā’id | Pg. 68]
“The human being was honored with blessings of faith and good health, but he misused them, so they were justly taken away from him.”
[al-Fawā’id | Pg. 68]
Ibn al-Qayyim رحمه الله:
“The land of nature is wide and accepts whatever is going to be planted in it. If you plant a tree of faith and piety, it will give the sweetness of the Hereafter and if you plant a tree of ignorance and desire, it will give bitter fruit.”
[al-Fawā’id | Pg. 60]
“The land of nature is wide and accepts whatever is going to be planted in it. If you plant a tree of faith and piety, it will give the sweetness of the Hereafter and if you plant a tree of ignorance and desire, it will give bitter fruit.”
[al-Fawā’id | Pg. 60]
📌 Fasting the 3 White Days:
• Tuesday 26th December
[13th Jumada Al-Akhirah]
• Wednesday 27th December
[14th Jumada Al-Akhirah]
• Thursday 28th December
[15th Jumada Al-Akhirah]
The Prophet ﷺ:
“Fasting 3 days of each month is equivalent to fasting for a lifetime and the shining days of al-beed (white days) are 13th, 14th & 15th.”
[Sunan an-Nasa’i | 2420]
• Tuesday 26th December
[13th Jumada Al-Akhirah]
• Wednesday 27th December
[14th Jumada Al-Akhirah]
• Thursday 28th December
[15th Jumada Al-Akhirah]
The Prophet ﷺ:
“Fasting 3 days of each month is equivalent to fasting for a lifetime and the shining days of al-beed (white days) are 13th, 14th & 15th.”
[Sunan an-Nasa’i | 2420]
Ibn al-Qayyim رحمه الله:
“To wish the disbeliever a happy holiday is as (if you’re) congratulating him for worshipping the cross.”
[Ahkam ahl-idh-Dhimmah | 1/441]
“To wish the disbeliever a happy holiday is as (if you’re) congratulating him for worshipping the cross.”
[Ahkam ahl-idh-Dhimmah | 1/441]
Ibn al-Qayyim رحمه الله said:
“How can he be rational who sells Paradise and what is in it, for one hour of passing pleasure?.”
[al-Fawā’id | Pg. 55]
“How can he be rational who sells Paradise and what is in it, for one hour of passing pleasure?.”
[al-Fawā’id | Pg. 55]
Ibn al-Qayyim رحمه الله said:
“When I was in Makkah and couldn’t find a doctor, I instead read al-Faatihah over a glass of Zamzam-water several times. I thereafter drank it and noticed how I became all well.”
[at-Tibb an-Nabawi | Pg. 164]
“When I was in Makkah and couldn’t find a doctor, I instead read al-Faatihah over a glass of Zamzam-water several times. I thereafter drank it and noticed how I became all well.”
[at-Tibb an-Nabawi | Pg. 164]
Ibn al-Qayyim رحمه الله said:
“The salāh of the hypocrites is the salāh of the body (i.e. physical movements only), not the salāh of the heart…
O Allāh do not make us from them.”
[Madarīj as-Salikeen | 1/354]
“The salāh of the hypocrites is the salāh of the body (i.e. physical movements only), not the salāh of the heart…
O Allāh do not make us from them.”
[Madarīj as-Salikeen | 1/354]
Ibn al-Qayyim رحمه الله said:
Piety has 3 Levels:
1. Protecting the hearts and limbs against sins and forbidden actions
2. Protecting them against undesirable matters
3. Protection against curiosity and whatever is not of one’s concern
[al-Fawā’id | Pg. 56]
Piety has 3 Levels:
1. Protecting the hearts and limbs against sins and forbidden actions
2. Protecting them against undesirable matters
3. Protection against curiosity and whatever is not of one’s concern
[al-Fawā’id | Pg. 56]
Ibn al-Qayyim رحمه الله said:
“Allāh promised you the pleasures of the Hereafter, so do not be in a hurry and seek them in this worldly life as if you are cutting plants before their harvest time, while they are much better if you wait. Likewise, pleasures of the Hereafter are so much better.”
[al-Fawā’id | Pg. 82]
“Allāh promised you the pleasures of the Hereafter, so do not be in a hurry and seek them in this worldly life as if you are cutting plants before their harvest time, while they are much better if you wait. Likewise, pleasures of the Hereafter are so much better.”
[al-Fawā’id | Pg. 82]
What is the meaning of Shukr (Gratitude)?
Ibn al-Qayyim رحمه الله said:
“Shukr is to display the effects of the blessings of Allaah upon the tongue by way of praise and acknowledgement; in the heart by way of witnessing and love; and upon the limbs by way of submission and obedience.”
[Madaarīj As-Salikeen | 2/244]
Ibn al-Qayyim رحمه الله said:
“Shukr is to display the effects of the blessings of Allaah upon the tongue by way of praise and acknowledgement; in the heart by way of witnessing and love; and upon the limbs by way of submission and obedience.”
[Madaarīj As-Salikeen | 2/244]
Ibn al-Qayyim رحمه الله listed a few consequences of sinning/disobeying Allāh:
• Lack of success
• Corrupt views
• Blindness from truth
• Corruption of the heart
• Failing to remember Allāh
• Wasting of time
• Avoidance and hate by the creation
• Separation between the servant and his Lord
• Supplication not being answered
• Hardness of the heart
• Decaying of blessing in provision and age
• Prevention from attaining knowledge
• Humiliation
• Insults from the enemies
• Constriction of the chest
• Affliction with evil friendship, those who corrupt the heart and make one waste the time
• Prolonging of sadness and grief
• Miserable life
• and Disappointment
All this results from sinning and and neglecting to remember Allāh, just as crops are grown by being watered and are consumed by fire.
[كتاب الفوائد للإمام ابن القيم صفحة ٦٢]
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• Lack of success
• Corrupt views
• Blindness from truth
• Corruption of the heart
• Failing to remember Allāh
• Wasting of time
• Avoidance and hate by the creation
• Separation between the servant and his Lord
• Supplication not being answered
• Hardness of the heart
• Decaying of blessing in provision and age
• Prevention from attaining knowledge
• Humiliation
• Insults from the enemies
• Constriction of the chest
• Affliction with evil friendship, those who corrupt the heart and make one waste the time
• Prolonging of sadness and grief
• Miserable life
• and Disappointment
All this results from sinning and and neglecting to remember Allāh, just as crops are grown by being watered and are consumed by fire.
[كتاب الفوائد للإمام ابن القيم صفحة ٦٢]
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