Disease of the heart before marriage; l o v e.

Ibn al-Qayyim says in his book, concerning True Love:

"And the cure for this deadly illness (i.e. love before marriage) is for the person that is afflicted to realize that this love is only due to his/her own delusions and ignorance.
So upon such a person is to first and foremost strengthen their Tawheed and reliance upon Allaah, and secondly to increase in worship and busy themselves with it, so much so that they do not have any spare time letting their minds wander and think about their beloved.

 And they should call upon Allaah to protect them and save them from this evil, just as Prophet Yusuf called upon Allaah and he was saved. And they should do as he did, be as he was, in terms of ikhlaas (sincerity) and remembering Allaah in abundance.

 This is because if the heart is filled with ikhlaas for the sake of Allaah, there will be no space left for any unlawful love to be present, rather this only happens to a heart that is empty and has no ikhlaas whatsoever.
 And let such people remind themselves that whatever Allaah has decreed for them is only in their own best interests, and when Allaah commands something it is never to cause harm or misery to His slaves.

 And let them also remind themselves that their unlawful love does not benefit them, neither in this world or the hereafter! As for this world then they will be so preoccupied with their love that it will cripple them and will cause them to live in a fantasy world. And as for the hereafter then it will cause them to be preoccupied with the love of the creation instead of love for the Creator!

 These people need to be reminded, that the one who is emerged in something will never see its ill effects, neither will the person who has never experienced such things. The only people who will be able to relate to them are those who have experienced the same thing but have been saved. Such people can look back and realize how evil it is."

[ad-Daa' wa ad-Dawaa p. 300]

Between The Past And The Future

Imâm Ibn Qayyim al-Jawziyyah

Your life in the present moment is in between the past and the future. 

So what has preceded can be rectified by tawbah (repentance), nadam (regret) and istighfar (seeking Allaah’s forgiveness). And this is something that will neither tire you, nor cause you to toil as you would with strenuous labour. Rather it is an action of the heart.

Then as regards the future (then it can be corrected) by withholding yourself from sins. And this abandonment is merely the leaving of something and to be at ease from it. This also is not action of the limbs, which requires you to strive and toil. Rather this is a firm resolve and intention of the heart – which will give rest to your body, heart and thoughts.

So as for what has preceded, then you rectify it with repentance. And as for the future – then you rectify it with firm resolve and intention. Neither of these involves any hardship or exertion of the limbs.

But then your attention must be directed to your life in the present - the time between two times. If you waste it, then you have wasted the opportunity to be of the fortunate and saved ones. If you look after it, having rectified the two times – what is before and after it, as we have said – then you will be successful and achieve rest, delight and ever-lasting bliss.

However, looking after it is harder than that which comes before and after it, since guarding it involves keeping to that which is most befitting and beneficial for your soul, and that which will bring it success and well-being.

[al-Fawaa’id, pp 151-152; (From the magazine, Al-Istiqaamah, No. 2)] 

How to deal with calamities.

Ibn al-Qayyim in his book Zaad al-Ma'aad (4/189-195), has mentioned several things in how to deal with calamities, including the following: 

 1 - If he looks at what has befallen him, he will find that what his Lord has left for him is similar to it or better than it, and if he is patient and accepts it, He has stored up for him something that is many times greater than what he has lost through this calamity, and if He willed He could have made the calamity even greater. 

 2 - The fire of calamity can be extinguished by thinking of those who have been hit even harder. Let him look to his right, does he see anything but calamity? Then let him look to his left, does he see anything but loss? If he were to look at the people around him, he would not see anything but people who are tested, either by missing out on something that they like, or by having happen to them that which they dislike. The pains of this world are like dreams or like a passing shadow. If you laugh a little you will weep a lot, and if you are happy for a day you will be miserable for a lifetime, and if you have what you want for a little while, you will be deprived for a long time. There is no day of happiness but it is followed by a day of pain.

Ibn Mas'ood (may Allaah be pleased with him) said: For every moment of joy there is a moment of sorrow, and no house is filled with joy but it will be filled with sorrow.

And Ibn Sireen said: "There is never any laughter but there comes weeping after it".

 3- It should be noted that panic will not make the calamity go away, and in fact it makes it worse. 

 4 - It should be noted that missing out on the reward for patience and surrender, which is mercy and guidance that Allaah has granted as the reward for patience and turning to Him (by saying Inna Lillaahi wa inna ilayhi raaji'oon (Verily to Allah we belong and unto Him is our return)), is worse than the calamity itself. 

 5 - It should be noted that panic makes one's enemy rejoice and makes one's friend feel sad; it makes Allaah angry and makes the shaytaan happy; it destroys reward and weakens resolve. If he is patient, seeks reward, strives to please Allaah, to make his friend happy and to make his enemy sad, and seeks to relieve his brothers of their burdens and to console them before they console him, this is steadfastness and a sign of perfection - not slapping one's cheeks, rending one's garment, wishing for death and being discontent with the divine decree. 

 6 - It should be noted that what comes after being patient and seeking reward is pleasure and joy that is many times greater than what he could have got from keeping what he lost. Sufficient for him is the "house of praise" that will be built for him in Paradise as a reward for his praising his Lord and turning to Him (by saying Inna Lillaahi wa inna ilayhi raaji'oon (Verily to Allah we belong and unto Him is our return)). So let him decide which of the two calamities is greater: a calamity in this world, or the calamity of missing out on the house of praise in eternal Paradise.

In al-Tirmidhiit is narrated in a marfoo' report:

"On the Day of Resurrection people will wish that their skins had been cut with scissors in this world, when they see the reward of those who were struck with calamity".
One of the salaf said: Were it not for the calamities of this world, we would come empty-handed on the Day of Resurrection. 

7 - It should be noted that the One Who is testing him is the Most Wise and the Most Merciful, and that He - may He be glorified - did not send this calamity in order to destroy him or cause him pain or finish him off, rather He is checking on him, testing his patience, acceptance and faith; it is so that He may hear his du'aa' and supplication, so that He may see him standing before Him, seeking protection, filled with humility and complaining to Him 

 8 - It should be noted that were it not for the trials and tribulations of this world, a person could develop arrogance, self-admiration, a pharaonic attitude and hardheartedness which would lead to his doom in this world and in the Hereafter. It is a sign of the mercy of the Most Merciful that He checks on him from time to time with the remedy of calamity so as to protect him from these diseases, to keep his submission and servitude sound, and to eliminate all bad elements that may lead to his doom.

Glory be to the One Who shows mercy by means of testing, and tests by means of blessing, as it is said:

Allaah may bless us with calamities even if that is hard, and Allaah may test some people with blessings.

 9 - It should be noted that the bitterness of this world is the essence of sweetness in the Hereafter, as Allaah will turn the former into the latter. Similarly the sweetness of this world is the essence of bitterness in the Hereafter. It is better to move from temporary bitterness to eternal sweetness than the other way round. If this is still not clear to you, then think of what the Prophet (peace and blessings of Allaah be upon him) said:

"Paradise is surrounded with difficulties, and Hell is surrounded with 

and Allaah taught you...

Ibn Qayyim:

"Man taught his dog how to catch prey for him and the dog overcame his desire to eat the prey out of respect for his owner and fear of his power, and Allâh taught you and you do not accept His teaching."

(al-Fawaa'id, p.120)

By Allaah I will not eat any good food or sleep on any soft bed...

Ibn al-Jawzi (rahimahullaah) said:


There was a king who had a lot of wealth, and he had a daughter and no other children. He loved her very much, and he used to let her enjoy all kinds of entertainment. This went on for a long time. Beside the king there lived a devoted worshiper, and whilst he was reciting one night, he raised his voice saying, “O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones “ [al-Tahreem 66:6 – interpretation of the meaning].


The girl heard his recitation and said to her servants, “Stop!” But they did not stop. The worshipper started to repeat the verse, and the girl kept telling them to stop, but they did not stop. She put her hands to her collar and tore her garment, and they went to her father and told him the story. He went to her and said, “My dear, what happened to you tonight? What made you weep?” and he hugged her. She said, “I ask you by Allaah, O my father, to tell me, does have Allaah have a Fire the fuel of which is men and stones?” He said, “Yes.” She asked him, “Why did you not tell me? By Allaah I will not eat any good food or sleep on any soft bed until I know whether my abode is in Paradise or Hell.”


[Safwat al-Safwah, 4/437-438]

How to Set Your Affairs Aright

Ibn Qayyim Al Jawziyyah (Rahimahullah)

Source: AL-FA WA’ID: A Collection of Wise Sayings


Let’s strive to be close to Allah.
Let’s long for the dwelling of peace wherein there is no toil, stress or weariness.

The easiest way is to consider the fact that you are passing a period that lies between two other periods, namely your current life, which is the present one and it is between your past and your future.

The past can be set aright through repentance, regret and asking the forgiveness of Allah, and this is a way, which affords you no toil, weariness or hard work, as it is concerned with the heart.

The future can be set aright by abstaining from misdeeds, and this is a means of comfort and relief for you, for it is not a difficult act, but it is an intention that relieves your body, heart, and your mind.

In brief, your past is set aright through repentance; your future is set aright through abstention, determination and intention, which have nothing to do with overburdening the body.
However, our concern here is with the present time as it stands between the two other periods. If you waste it, then you are wasting your happiness and salvation. On the contrary, if you maintain it through setting your past and present aright, indeed you will attain success, salvation, relief, and pleasure.

Improving your present state is much more difficult than setting your past and your future aright, because it means that you should abide by the most deserving and beneficial deeds to achieve happiness. There are great differences between people in this regard. This is your chance to take the provision for your Hereafter, either Paradise or Hellfire. So, if you take this path to your Lord, you will attain glorious happiness and great success during this short period of time which has no value compared with eternity. However, if you prefer vain desires, idleness, play and amusement, the period would pass quickly, followed by a permanent and great pain, the suffering of which is much more severe than the suffering of patience, the patience required to obey Allah.

Taken from: http://salaf-us-saalih.com/2010/07/2...ibn-al-qayyim/

The Greatest of Losses

Ibn al-Qayyim rahimahullaah said: “Know that the greatest of losses is for you to be preoccupied with
one who will bring you nothing but a loss in your time with Allah –
the Mighty and Majestic – and being cut off from Him, a wasting your
time with the person, a weakening of your energy, and the dispersing
of your resolve. So, if you are tested with this – and you must be
tested with this – deal with him according to how Allah would wish,
and be patient with him as much as possible. Get closer to Allah and
His Pleasure by way of this person, and make your getting together
with him something to benefit from, not something to incur a loss
from. Be with him as if you are a man who is on a road who was stopped
by another man, who then asks you to take him on your journey. Make
sure that you are the one who gives him a ride, and that he is not the
one giving you the ride. If he refuses, and there is nothing to gain
from traveling with him, do not stop for him, bid him farewell, and do
not even turn back to look at him, as he is a highway robber,
regardless of who he really is.
So, save your heart, be wary of how you spend your days and nights,
and do not let the Sun set before you arrive at your destination.”
 

['al-Wabil as-Sayyib'; p. 45]

"And it may be that you dislike a thing which is good for you"

Ibn ul Qayyim Rahimahullaah said:

Allaah, the Almighty says, "And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allaah knows but you do not know." (Al-Baqarah, 2:216)

In this Our'anic Verse, there are several judgments, meanings and benefits for the servant. 

If the servant knows that misfortune can produce a desirable thing, and that the desirable thing can produce a misfortune, he would not feel secure against the harm that can come from delight, and he would not lose hope of delight to come from harm, for he does not know the outcomes of things. Verily, it is Allah Who knows about that which the servant does not know, and in this context the following issues must be noted: Nothing is more beneficial for him than abiding by the judgments of Allaah, even if it is difficult for him at the beginning, because all its outcomes are good, delightful, and pleasurable. 

In the same way, nothing is more harmful for him than committing what is forbidden, even if he loves it. All its outcomes are pain, grief, evil and misfortune. 

Furthermore, the mind bears little pain in comparison to the great pleasure and abundant good that it will experience, and likewise man is expected to avoid little in exchange for great rewards and preventing great pain and long term evil. In this way, we can see that the perception of the ignorant does not go beyond the basics of life; his perception does not reach the goals, but the intelligent person always keeps his eye on the goals behind his actions in life. The intelligent person perceives forbidden things like delicious food, which contain fatal poison. Whenever its pleasure arouses his interest, the reality of the poison would push him away from it. Also, he perceives the orders of Allah as bitter medicine that leads to good health and recovery. Whenever its bitterness urges him not to take it, the reality of its usefulness leads him to comply. 

This requires knowledge that is more than the rudiments of the religion in order to understand the essential goals. It also requires strong patience to adjust oneself to it, in order to bear the difficulties that will be encountered for the sake of the goal. So if he loses certainty and patience, it would be difficult to achieve the goal, and on the other hand if his certainty and patience is strong, every difficulty would be rendered easy for him for the sake of permanent good and eternal pleasure. There are other meanings of this verse. It also requires the servant to leave all his affairs in the Hands of the One Who knows the outcomes of all things, and to be pleased with whatever He chooses for him. Also, the meanings of the verse include the fact that he should not propose or choose for his Lord, and should not ask Him for that which he has no knowledge of, for his harm and ruin may be in it and yet he does not know. He should simply ask his Lord to choose good for him and make him pleased with His choice, for that indeed would be the best ending. 

Also when he leaves all his affairs to his Lord, and is satisfied with His choice for him, Allaah will support him by providing him with ability, determination and patience. He, the Almighty would also keep him away from the evil that the servant would have encountered if he had chosen for himself. He would show him some of the positive outcomes of His Choice, which he would not have attained if he had chosen for himself. 

Such thinking relieves him of the burdens of trying to choose for himself as Allaah frees his heart from estimations and arrangements, which fluctuate in difficulty. And in spite of this, the servant would always be surrounded by what was initially preordained for him. If he is pleased with the Choice of Allah, the preordainment would grant him what is praiseworthy, worthy of thanks and worthy of Allaah's Mercy. Otherwise, the preordainment would incur on him all that is dispraised and unworthy of Allaah's Mercy, because it was his own choice. 

When he truly leaves his affairs to Allaah and truly becomes pleased with that, he would be surrounded by kindness and care in the preordainment, and he would be under the care and kindness of Allaah. His Kindness protects him from that which he fears and His Care makes it easy for him to bear that which He preordained. When the preordainment is implemented upon the servant, the greatest cause of its implementation would be his trying to avoid it. Therefore, there is nothing more beneficial for him than submission.

Al Fawaid p 231

Your life in the present moment is in between the past and the future

Imam Ibn Qayyim Al Jawziyyah (Rahimahullah) said:

"Your life in the present moment is in between the past and the future. So what has preceded can be rectified by tawbah (repentance), nadam (regret) and istighfar (seeking Allaah’s forgiveness).

And this is something that will neither tire you, nor cause you to toil as you would with strenuous labour. Rather it is an action of the heart. Then as regards the future (then it can be corrected) by withholding yourself from sins. And this abandonment is merely the leaving of something and to be at ease from it. This also is not action of the limbs, which requires you to strive and toil. Rather this is a firm resolve and intention of the heart – which will give rest to your body, heart and thoughts. So as for what has preceded, then you rectify it with repentance. And as for the future – then you rectify it with firm resolve and intention. 

Neither of these involves any hardship or exertion of the limbs. But then your attention must be directed to your life in the present - the time between twotimes. If you waste it, then you have wasted the opportunity to be of the fortunate and saved ones. If you look after it, having rectified the two times – what is before and after it, as we have said – then you will be successful and achieve rest, delight and ever-lasting bliss. However, looking after it is harder than that which comes before and after it, since guarding it involves keeping to that which is most befitting and beneficial for your soul, and that which will bring it success and well-being."

al-Fawaa’id, pp 151-152