A Believer Is Always Blessed: In Ease & Difficulty
The Divine Decree related to the believer is always a bounty, even if it is in the form of withholding (something that is desired), and it is a blessing, even if it appears to be a trial, and an affliction that has befallen him is in reality a cure, even though it appears to be a disease! Unfortunately, due to the ignorance of the worshiper, and his transgressions, he does not consider anything to be a gift or a blessing or a cure unless he can enjoy it immediately, and it is in accordance with his nature. If he were only given a little bit of understanding, then he would have counted being withheld from as a blessing, and the sickness as a mercy, and he would relish the trouble that befalls him more than he relishes his ease, and he would enjoy poverty more than he enjoys richness, and he would be more thankful when he is blessed with little than he is when he is blessed with a lot.
—Ibn al-Qayyim
[Madarij al-Salikin, 2/215-216]
The Divine Decree related to the believer is always a bounty, even if it is in the form of withholding (something that is desired), and it is a blessing, even if it appears to be a trial, and an affliction that has befallen him is in reality a cure, even though it appears to be a disease! Unfortunately, due to the ignorance of the worshiper, and his transgressions, he does not consider anything to be a gift or a blessing or a cure unless he can enjoy it immediately, and it is in accordance with his nature. If he were only given a little bit of understanding, then he would have counted being withheld from as a blessing, and the sickness as a mercy, and he would relish the trouble that befalls him more than he relishes his ease, and he would enjoy poverty more than he enjoys richness, and he would be more thankful when he is blessed with little than he is when he is blessed with a lot.
—Ibn al-Qayyim
[Madarij al-Salikin, 2/215-216]
ان النعمة موصولة بالشكر و الشكر يتعلق بالمذيد و هما مقرونان فيقرن فلن ينقطع المزيد من الله حتى ينقطع الشكر من العبد
Indeed blessings are attained through gratitude and gratitude is related to increase and these two are linked so that increase from Allah does not diminish until gratitude from the servant diminishes.
(Ibn al Qayyim, ‘Iddat al-Sabireen wa Zakeerat al-Shakireen, p.129)
Indeed blessings are attained through gratitude and gratitude is related to increase and these two are linked so that increase from Allah does not diminish until gratitude from the servant diminishes.
(Ibn al Qayyim, ‘Iddat al-Sabireen wa Zakeerat al-Shakireen, p.129)
Avoid Extremes of Laxity & Strictness
The inner reality of veneration for a Divine Law is to follow it with neither excessive license nor excessive strictness. The goal is the straight path that leads the one who travels it to God. But there is not one of God’s commandments without two ways of approach to the devil: one by deficiency, the other by excess. And it makes no difference which of the two errors overtakes the servant: they appear in his heart as equals.
(Ibn Qayyim al-Jawziyya, The Invocation of God, pg.15)
The inner reality of veneration for a Divine Law is to follow it with neither excessive license nor excessive strictness. The goal is the straight path that leads the one who travels it to God. But there is not one of God’s commandments without two ways of approach to the devil: one by deficiency, the other by excess. And it makes no difference which of the two errors overtakes the servant: they appear in his heart as equals.
(Ibn Qayyim al-Jawziyya, The Invocation of God, pg.15)
Imām ibn al-Qayyim رحمه الله said:
Eemān consists of two halves:
One half is Shukr,
One half is is Sabr.
Madārij as-Sālikeen 2/232
Eemān consists of two halves:
One half is Shukr,
One half is is Sabr.
Madārij as-Sālikeen 2/232
Ibn Al-Qayyim writes:
فأنفع الدَّوَاء أَن تشغل نَفسك بالفكر فِيمَا يَعْنِيك دون مَالا يَعْنِيك فالفكر فِيمَا لَا يَعْنِي بَاب كل شَرّ وَمن فكّر فِيمَا لَا يعنيه فَاتَهُ مَا يعنيه
The most beneficial remedy is that you preoccupy yourself with thoughts of what should concern you and not those that should not concern you. Thinking about what does not matter to you is the door of every evil. Whoever reflects upon what does not concern him, then he will miss what does concern him.
Source: al-Fawā’id 1/175
فأنفع الدَّوَاء أَن تشغل نَفسك بالفكر فِيمَا يَعْنِيك دون مَالا يَعْنِيك فالفكر فِيمَا لَا يَعْنِي بَاب كل شَرّ وَمن فكّر فِيمَا لَا يعنيه فَاتَهُ مَا يعنيه
The most beneficial remedy is that you preoccupy yourself with thoughts of what should concern you and not those that should not concern you. Thinking about what does not matter to you is the door of every evil. Whoever reflects upon what does not concern him, then he will miss what does concern him.
Source: al-Fawā’id 1/175
Reasons for Unanswered Du’a
And such is du’a, for it is one of the strongest factors that repels evil, and brings about desired good. However, it is possible that its effects are not seen, either because of a weakness in the du’a — for example, the du’a is not beloved to Allah, since it contains in it transgression, or because of a weakness in the heart of the one making du’a. So the heart does not turn to Allah, and unify its energy in asking for it while it makes the du’a, so it is like a very weak bow, from which the arrow leaves with weakness. Another cause for which the du’a is not answered is the presence of a preventing factor, such as eating haram sustenance, or being unjust, or there being a layer of filth due to sins over the heart, or that the heart has been overtaken by play and heedlessness.
[Ibn al-Qayyim, Du'a: The Weapon of the Believer, pg. 165-166]
And such is du’a, for it is one of the strongest factors that repels evil, and brings about desired good. However, it is possible that its effects are not seen, either because of a weakness in the du’a — for example, the du’a is not beloved to Allah, since it contains in it transgression, or because of a weakness in the heart of the one making du’a. So the heart does not turn to Allah, and unify its energy in asking for it while it makes the du’a, so it is like a very weak bow, from which the arrow leaves with weakness. Another cause for which the du’a is not answered is the presence of a preventing factor, such as eating haram sustenance, or being unjust, or there being a layer of filth due to sins over the heart, or that the heart has been overtaken by play and heedlessness.
[Ibn al-Qayyim, Du'a: The Weapon of the Believer, pg. 165-166]
Ibn al-Qayyim رحمه الله said:
Allah’s Apostle (ﷺ) was the most eloquent speaker of all of Allah’s creation. His speech was sweet, comprehensive, and he had the most beautiful way with words. His words captured the hearts and souls. Even his enemies had to admit to this quality.
(English Translation of Zad-ul Ma’ad fi Hadyi Khairi-l ‘Ibad 1/312)
Allah’s Apostle (ﷺ) was the most eloquent speaker of all of Allah’s creation. His speech was sweet, comprehensive, and he had the most beautiful way with words. His words captured the hearts and souls. Even his enemies had to admit to this quality.
(English Translation of Zad-ul Ma’ad fi Hadyi Khairi-l ‘Ibad 1/312)
Signs of a Diseased Heart
- One does not feel any hurt or pain when he commits evil deeds and sins
- One finds both pleasure in committing sins and tranquility after doing them
- One looks after less important matters and neglects more important and critical ones
- One dislikes the truth and has difficulty accepting or submitting to it
- One feels discomfort being in the company of the righteous and feels comfort in the company of the sinful
- One is susceptible to misconceptions and doubts, and is attracted to debates and arguments about them rather than to reading Qur’an and other such beneficial acts
- One is not affected by any kind of admonition.
—Ibn al-Qayyim
[Ighaatha al-Lahfaa, vol. 1, p. 548]
- One does not feel any hurt or pain when he commits evil deeds and sins
- One finds both pleasure in committing sins and tranquility after doing them
- One looks after less important matters and neglects more important and critical ones
- One dislikes the truth and has difficulty accepting or submitting to it
- One feels discomfort being in the company of the righteous and feels comfort in the company of the sinful
- One is susceptible to misconceptions and doubts, and is attracted to debates and arguments about them rather than to reading Qur’an and other such beneficial acts
- One is not affected by any kind of admonition.
—Ibn al-Qayyim
[Ighaatha al-Lahfaa, vol. 1, p. 548]
To envy is to desire the removal of Allah’s Blessings from their owner. This is the first level of envy. The second level is to hope misfortune follows the servant (as a shadow would follow its object). On this level the envious one wishes that the object of their envy remains ignorant, poor, weak, and hopes that their heart is separated from Allah. They wish the religion of the one they envy remains deficient. In truth, this envious person hates what Allah Decrees and Grants to His servants.
[pg 16, Ibn Qayyim al-Jawziyyah, Hasad: A Condemnation of Envy and Envious People]
[pg 16, Ibn Qayyim al-Jawziyyah, Hasad: A Condemnation of Envy and Envious People]
Time in the Life of a Believer
Regret for wasted time should be deep, for time passes quickly and it is difficult to make up what you have missed.
Time for the worshiper is a time for worship and reciting awraad, and for the devoted Muslim it is time for turning to Allah and focusing on Him with all his heart.
Time is the dearest thing to him and he would feel very sad if time passes without him doing what he is meant to do. If he misses time, he can never make it up, because a second time has its own duties. So if he misses time, there is no way he can bring it back.
—Ibn al-Qayyim
(Madaarij al-Saalikeen 3/49)
Regret for wasted time should be deep, for time passes quickly and it is difficult to make up what you have missed.
Time for the worshiper is a time for worship and reciting awraad, and for the devoted Muslim it is time for turning to Allah and focusing on Him with all his heart.
Time is the dearest thing to him and he would feel very sad if time passes without him doing what he is meant to do. If he misses time, he can never make it up, because a second time has its own duties. So if he misses time, there is no way he can bring it back.
—Ibn al-Qayyim
(Madaarij al-Saalikeen 3/49)
Ibn al-Qayyim رحمه الله said:
Signs of a Pure & Healthy Heart
One considers himself as belonging to the next world and not this world. He is a stranger in this world anxious to reach his abode in the Hereafter
One continues to be upset with himself anytime he commits a sin until he finally and completely repents to Allah
One is more upset and unhappy if he misses his daily recitation of the Qur’an and dhikr, than if he had lost his wealth
One finds greater pleasure worshiping Allah than any pleasure in eating and drinking
One’s worries and concerns about this world leave him whenever he begins his formal prayers.
One’s only concern and worries are about Allah and doing deeds only for His sake.
One is more concerned and stingy about wasting time than a greedy person is with respect to his wealth.
One is more concerned about the correctness of his deeds than with the performance of the deeds themselves.
[Ighaatha al-Lahfaa, vol. 1, pp.70-73]
Signs of a Pure & Healthy Heart
One considers himself as belonging to the next world and not this world. He is a stranger in this world anxious to reach his abode in the Hereafter
One continues to be upset with himself anytime he commits a sin until he finally and completely repents to Allah
One is more upset and unhappy if he misses his daily recitation of the Qur’an and dhikr, than if he had lost his wealth
One finds greater pleasure worshiping Allah than any pleasure in eating and drinking
One’s worries and concerns about this world leave him whenever he begins his formal prayers.
One’s only concern and worries are about Allah and doing deeds only for His sake.
One is more concerned and stingy about wasting time than a greedy person is with respect to his wealth.
One is more concerned about the correctness of his deeds than with the performance of the deeds themselves.
[Ighaatha al-Lahfaa, vol. 1, pp.70-73]
Ibn al-Qayyim on the station of contentment (ridaa):
This is why contentment is one of the greatest gateways to Allah. It is the paradise of the world, a repose for the gnostics, a life for the lovers, a delight for the worshipers, and a coolness of the eye to the yearners.
(Madarij al-Salikeen, 2/132)
This is why contentment is one of the greatest gateways to Allah. It is the paradise of the world, a repose for the gnostics, a life for the lovers, a delight for the worshipers, and a coolness of the eye to the yearners.
(Madarij al-Salikeen, 2/132)
Imaam Ibn al-Qayyim (rahimahullaah) stated:
“Health is one of the most precious favours Allaah has bestowed upon His servants, the most generous of gifts, the most plentiful of His bounties. Rather, even more, [good] health is the most precious of favours without exception, so it is fitting that whoever is granted a portion of this fortune that he cherishes it, preserves it and guards it against harm. Al-Bukhaaree narrated in his Saheeh from Ibn Abbaas that Allaah’s Messenger (salallaahu alaihi wassallam) said: ‘There are two blessings which many of the people lose out on: good health and free time.’”
[Zaad al-Ma`aad, 4/196]
“Health is one of the most precious favours Allaah has bestowed upon His servants, the most generous of gifts, the most plentiful of His bounties. Rather, even more, [good] health is the most precious of favours without exception, so it is fitting that whoever is granted a portion of this fortune that he cherishes it, preserves it and guards it against harm. Al-Bukhaaree narrated in his Saheeh from Ibn Abbaas that Allaah’s Messenger (salallaahu alaihi wassallam) said: ‘There are two blessings which many of the people lose out on: good health and free time.’”
[Zaad al-Ma`aad, 4/196]
The signs of sound aspiration are that the aspirant’s main concern lies in pleasing his Lord, preparing to meet Him, being grieved at the times he spent in other than his Lord’s pleasure, and regretting the missed opportunities to be close and intimate with Him. The summary of this is that day-in and day-out he has no concern other than this.
[Ibn al-Qayyim, Al-Fawaa’id, p. 171]
[Ibn al-Qayyim, Al-Fawaa’id, p. 171]
Whoever busies himself with other than Allāh is the loser, and even more than him is the one who busies himself with people instead of himself.
(pg 91, Ibn al-Qayyim, Al-Fawāid)
(pg 91, Ibn al-Qayyim, Al-Fawāid)
Ibn al-Qayyim:
Losing time is worse than death, as losing time keeps you away from Allah and the Hereafter, while death keeps you away from the worldly life and people.
(Al-Fawāid, pg.55)
Losing time is worse than death, as losing time keeps you away from Allah and the Hereafter, while death keeps you away from the worldly life and people.
(Al-Fawāid, pg.55)
The heart, in its journey to Allah, Majestic is He, is like that of a bird: love is its head, and fear and hope are its two wings. When the head and two wings are sound, the bird flies gracefully; if the head is severed, the bird dies; if the bird loses one of its wings, it then becomes a target for every hunter or predator.
(Ibn al-Qayyim al-Jawziyyah, Madarij al-Salikeen, 1/390)
(Ibn al-Qayyim al-Jawziyyah, Madarij al-Salikeen, 1/390)
Imam ibn al-Qayyim:
Insincere effort is like the traveller who fills his bag with sand, it just overburdens him for no good reason. If you have overburdened your heart with the grief and sorrows of this worldly life, neglecting prayers, which are the heart's provision and power, you would be like the traveller who overloaded his riding animal, while depriving it of its food, so it would not be able to continue on the journey.
[Al-Fawaa’id, pg.76]
Insincere effort is like the traveller who fills his bag with sand, it just overburdens him for no good reason. If you have overburdened your heart with the grief and sorrows of this worldly life, neglecting prayers, which are the heart's provision and power, you would be like the traveller who overloaded his riding animal, while depriving it of its food, so it would not be able to continue on the journey.
[Al-Fawaa’id, pg.76]
The solitude of the ignorant is corruption while the solitude of the knowledgeable is fruitful.
[Ibn al-Qayyim, Al-Fawaa’id, pg.77]
[Ibn al-Qayyim, Al-Fawaa’id, pg.77]
Ibn Qayyim al-Jawziyyah, رحمه الله:
"For the people of sins there are three great rivers with which they purify themselves in this world and if these do not suffice in purifying them, then they are purified in the river of Hell-fire on the Day of Judgment:
1. A river of sincere repentance
2. A river of good deeds that drowns the sins that surround it.
3. And a river of great calamities (that befall the sinner) that expiate (his sins)
Therefore, when Allah intends good for His slave, He enters him into one of these three rivers, so he comes purified and cleansed on the Day of Judgement, not requiring the fourth purification.
And the fourth purification:
The river of Hell-fire on Yawm al-Qiyamah.
So swim in the river of repentance and doing good deeds and have patience in the river of calamities. And do not neglect these before a day comes when you will be drowned in the river of Hell-fire whose fuel is men and stones”
[Madaarij as-Saalikeen 1/312, Ibn Qayyim al-Jawziyyah, رحمه الله]
"For the people of sins there are three great rivers with which they purify themselves in this world and if these do not suffice in purifying them, then they are purified in the river of Hell-fire on the Day of Judgment:
1. A river of sincere repentance
2. A river of good deeds that drowns the sins that surround it.
3. And a river of great calamities (that befall the sinner) that expiate (his sins)
Therefore, when Allah intends good for His slave, He enters him into one of these three rivers, so he comes purified and cleansed on the Day of Judgement, not requiring the fourth purification.
And the fourth purification:
The river of Hell-fire on Yawm al-Qiyamah.
So swim in the river of repentance and doing good deeds and have patience in the river of calamities. And do not neglect these before a day comes when you will be drowned in the river of Hell-fire whose fuel is men and stones”
[Madaarij as-Saalikeen 1/312, Ibn Qayyim al-Jawziyyah, رحمه الله]