Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:
‘The Messenger -sallAllaahu alayhi wa sallam- would not perform an extra Umrah exiting out of Makkah, after already having performed one, as many of the people do nowadays. Rather all the Umrahs that the Messenger performed were upon entering Makkah.
He -sallAllaahu alayhi wa sallam- lived in Makkah for thirteen years after the revelation had first descended, and it is not reported from the outset about him that he performed Umrah exiting from Makkah in that time period.
So, the Umrah that the Messenger of Allaah -sallAllaahu alayhi wa sallam- performed and legislated, is the Umrah of entering into Makkah, there is no Umrah for the person who is in Makkah and he goes outside the boundary of Makkah whereby he can enter again and perform Umrah. This was not ever done by anyone at the time of the Prophet, except by ‘Aeysha alone out of all those who were with her. This was because she had made the intention and entered into Ihram but had begun her menstrual cycle. So the Prophet ordered her to connect up her Umrah with the Hajj, and informed her that her Tawaf of the House and going between Safa and Marwa, would indeed be sufficient for her Hajj and Umrah together (instead of performing a separate Umrah).
So she found that her female companions were returning with a Hajj and a separate Umrah, since they had intended to perform Hajj at-Tamattu (with an Umrah and a Hajj), and they had not begun their menstrual cycle and did not have to combine their Umrah in with the Hajj. However, she would have only returned with an Umrah within her Hajj, so he -sallAllaahu alayhi wa sallam- ordered her brother to take her to perform an Umrah from at-Tan’eem, to soothe her heart, and her brother did not perform an Umrah from Tan’eem in that Hajj nor did anyone else from those who were with him.’
[Taken from: ‘Zad al-Ma’ad’ 1/94]
Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- was asked:
‘Is it permissible for me to perform Umrah twice in one journey, since I am from Jordan. The first one from Abyaar Ali (the local name for the Meeqat Dhul Hulayfah just outside Madina), and the second from at-Tan’eem (outskirts of Makkah), just like ‘Aeysha -Radhi Allaahu anha. If this is not permissible, then can I perform it for my deceased father or mother? May Allah reward you with goodness.
The Shaykh answered:
‘The person who wants to repeat an Umrah then it is necessary for him to return to the Meeqat from whence he entered into Ihraam, whether that is for his own self or for his parents.
As for entering into Ihraam from at-Tan’eem, from whence the Noble lady ‘Aeysha entered into Ihraam, then this ruling is specific for ‘Aeysha and those who are in a similar condition to her.
I term this Umrah from at-Tan’eem as the Umrah of the menstruating woman. The reason for this is because when ‘Aeysha -Radhi Allaahu anha- went out with the Prophet -sallAllaahu alayhi wa sallam- to perform the farewell Hajj, and she had entered into Ihraam to perform Umrah, but when she reached a place close to Makkah, known as ‘Sarif’ the Messenger -sallAllaahu alayhi wa sallam- entered upon her and found her crying. So he said to her:
‘Why are you crying? Have you started your menstrual cycle?’
She replied: ‘Yes, O Messenger of Allaah.’
He –sallAllaahu alayhi wa sallam- said:
هذا أمر قد كتبه الله على بنات آدم، فاصنعي ما يصنع الحاج غير ألَّا تطوفي ولا تصلي
‘This is a matter which Allaah has written for the daughters of Adam, so do that which the person performing Hajj does, except do not perform the Tawaf and do not perform the Salat.’
So she did not perform the Tawaf or the Salat until she had become clean in Araafat, then she continued with the rites of Hajj and accomplished Hajj completely. When the Messenger -sallAllaahu alayhi wa sallam- had decided to travel and return to Madina, he entered upon ‘Aeysha in her tent and again he found her crying.
He asked her: ‘What is wrong with you?’
She said: ‘What is wrong with me? The people are returning with Hajj and Umrah, and I am returning with Hajj without Umrah.’
The reason was because her menstruation had caused her Umrah to be changed to a Hajj, a Hajj Mufrad (Hajj without Umrah), so here she is saying, she is crying out of grief of what she missed out from performing an Umrah before performing the Hajj, whereas her co-wives like Umm Salamah and other than her, returned with Umrah and Hajj, and that is why was crying.
She said: ‘Why should I not cry? The people are returning with a Hajj and Umrah and I am returning with a Hajj.’ So the Messenger -sallAllaahu alayhi wa sallam- had compassion on her and ordered her brother AbdurRahmaan bin Abi Bakr as-Siddiq to accompany her, with him on his camel and go out with her to at-Tan’eem. So he did that and she returned, and performed an Umrah and soothed her soul.
This is why we say, if a woman is afflicted with that which had afflicted ‘Aeysha from amongst the women, whereby her menstrual cycle started, while she wanted to perform Umrah, and she could not complete the Umrah, so that her Umrah was changed into a Hajj. So here a woman can perform Umrah in place of what she missed out on, in the same way that Allaah legislated upon the tongue of His Messenger for ‘Aeysha, so the woman who was menstruating goes out again to at-Tan’eem and comes and performs an Umrah.
As for men then, Alhamdulillah they do not menstruate so they do not take the ruling of the menstruating woman. The proof is, as some of the scholars of Seerah and history of the Companions, say: a hundred thousand Companions performed Hajj with the Messenger, not one of them did an Umrah the like of the Umrah of ‘Aeysha -Radhi Allaahu anha, so if that was something good then they would have proceeded us in that action. Therefore, the person who wants to perform an Umrah returns to the Meeqat and enters into Ihraam from there, whether for himself or for his mother and father.
This is sufficient and praise be to Allaah Lord of all the worlds.’
[Taken from: ‘Silsilah Huda wa Noor’ no.2]
Bringing Yourself to Account Before you are taken to Account; Weigh your deeds before your deeds are weighed
[These are notes taken from a khutbah given by Abu 'Abdillaah Hassan as-Somali (hafidhahullaah), who was reading from the book Igathat al-lahfan by Imam Ibnul Qayyim Jawziyyah (rahimahullaah)]
‘Umar ibn al-Khattab (radiallaahu ‘anhu) said:
Hasibu anfusakum Qabla antuhasabu “Bring yourself to account before you are taken to account.” And ‘Umar added: Wazinu anfusakum Qabla antuzanu “Weigh your deeds before your deeds are weighed.”
This issue of questioning oneself and taking oneself to account was practiced by the Salaf of this Ummah. Hasan al-Basri (rahimahullaah) said, “You will never meet a believer except that he brings himself to account.”
The evil, wicked, wretched individual will never bring himself to account, will never question himself. Allaah (subhanahu wa taa’ala) said about this kind of individual (words that mean): “And his affair has been lost.” (Al-Kahf, ayah 28)
Hasan al-Basri said, “The slave will never cease to be in a state of good as long as he admonishes himself.”
Ibnul Qayyim said taking account of oneself is one of the ways of treating the sick heart.
Ibnul Qayyim said taking account of oneself is of two types:
1- taking yourself to account before an action
2- taking yourself to account after executing an action
So how does one take himself to account before an action?
Firstly, you should pause at the first thought and intention – stop, take a step back, think and ponder, and do not rush to perform that deed – and do not proceed until it becomes clear that it is more beneficial to do the action than to abstain.
Hasan al-Basree said, “May Allaah have mercy upon the slave who pauses at the thought of doing an action and, if the action was for the sake of Allaah, he proceeds; and if it was for other than the sake of Allaah, he abstains.”
So here is Ibnul Qayyim’s four-step plan.
Step One: If the nafs (oneself) moves and wants to do an action, the slave steps back, pauses, looks and ponders. Then he asks: Is this something that is feasible or possible that can be accomplished, or is it not possible? If it’s not possible, then he stops and does not proceed, because he recognizes he cannot do it.
Step Two: If it is possible, then he pauses again and asks: Is performing this action better than leaving it? If it’s better to abstain, then he doesn’t proceed.
Step Three: If it’s better to do it, then he pauses for a third time, and looks and asks: Is the reason and intent behind this action that he is seeking the Face of Allaah and His reward, or does he want some position or wealth or praise from the creation? And if your reason is purely seeking the Face of Allaah, wa lillaah il Hamd (to Allaah belongs all praise). But if you realize that the intention is to seek a position or praise or wealth from the creation, then you stop and do not proceed. And why do you stop? Why do you hold back? Ibnul Qayyim says so that your nafs does not get accustomed to ash-Shirk, and so it doesn’t become simple to perform an action for other than Allaah. And making it easy to do an action for other than Allaah will make it difficult to perform an action purely for Allaah.
Step Four: And if he finds that the action is for the sake of Allaah, he pauses again (the fourth time). The ‘abd (slave) pauses, looks and investigates, checking himself, bringing himself to account before even doing the action and asks: Will he be aided in doing this action? Does he have supporters if the action is in need of that? If he needs supporters, and he doesn’t have any, then he stays back from it; he refrains. Ibnul Qayyim (rahimahullaah) said, “The slave refrains like the Messenger of Allaah (salallaahu ‘alaihi wasallam) refrained from Jihaad while in Makkah.”
Brothers, this is fiqh (correct understanding); this is one of the doctors of the heart. Don’t listen to the Soofiyah, who try to treat the matters of the heart with bid’ah. This will only harden the heart. This is the doctor of the heart, meaning one who treats the sick hearts with the Book of Allaah (‘azza wa jall) and the Sunnah of the Prophet (salallaahu ‘alaihi wa sallam) upon the understanding of the Salaf of this Ummah.
So if he finds support, then he proceeds, and surely he will be from the victorious. No one is ever deprived of success except the one who lacks one of these [four] qualities.
Success will never be missed if all these qualities and points are joined!
These are four stages one needs to go through and satisfy before performing any action. These steps should be memorized and implemented.
AFTER THE ACTION
Now, the second type of taking oneself to account: taking yourself to account after executing an action. This is broken into three categories.
First Post-Stage: The first of them is checking the nafs (oneself) about a matter of obedience due to falling short with the right of Allaah, The Most High. This is since he did not carry out the action in the way it was befitting.
Ibnul Qayyim said: And the rights of Allaah that have to be carried out by the slave during an act of worship are six matters:
1- al-Ikhlaas in this action
2- That you have a nasihah to Allaah in this action
3- You follow the Messenger’s Sunnah in this action
4- Having al-Ihsan in performing this action
5- Recognize the favor of Allaah upon you
6- Recognize the deficiency in falling short in this action, after all of the above
Did the slave fulfill all six of these rights of Allaah?
Second Post-Stage: Is that you monitor your nafs after every action, and ask yourself: What is better to abstain from it?
Third Post-Stage: then the slave brings his nafs to account again, and asks: Why did he do this action? Did he seek the pleasure of Allaah and the hereafter, or did he seek the wordly life and that which exists now? If he did seek pleasure of Allaah and the hereafter, he will be successful. If he sought the wordly life and that which exists now, then he will be in a state of loss and will lose that bliss.
So this is the sharh (explanation) of the statement of ‘Umar ibn al-Khattab (radiallaahu ‘anhu): Bring yourself to account before you are taken to account; Weigh your deeds before your deeds are weighed.
So, after all this, someone may ask what are the consequences if me – ‘Abdullaah or Khadijah – was to leave taking myself to account? What is wrong with this?
Ibnul Qayyim explains the evil consequences of not checking your nafs, or monitoring your nafs, taking account of your nafs.
The most dangerous thing for a person is to be negligent of taking himself to account. It is the most dangerous thing that he is relaxed, paying no mind to checking the nafs. This will surely lead to a person’s destruction. This is the state of the people who are deluded and deceived, and fooled by shaytan because they are heedless, negligent; they don’t bring themselves to account. They shut their eyes at the end result, meaning they don’t look at the reality of the situation. Then it becomes comfortable for him to sin. They don’t consider that this action carries such a reward, or “if I commit this sin, I may be punished.” They rely solely upon being forgiven. They are deluded, because they don’t check their nafs. If a person doesn’t check himself – take himself to account – then it becomes easy for that person to sin, and it is comfortable for him to sin.
Imagine the [success of a] man who brings himself to account for every deed!
The person who doesn’t bring himself to account will have a difficult time leaving sins, like someone having to wean himself from a habitual act, or like weaning a baby from his mother. And if he only came to his senses, then he would understand that protection is easier than weaning. Why not protect yourself? Don’t fall into it [at all]. Protecting yourself from it is easier, because it is difficult to stay away from that which you are used to, and that which is habitual.
Bring yourself to account firstly regarding the obligatory acts. [And then the CD cut off at exactly the 30-minute mark; Allaah knows best if the khutbah ended at this point. If there is a full CD, and you have it, share for the sake of Allaah. Either way, there is much benefit in this highly beneficial nasiha, maa shaa` Allaah. May Allaah allow us to learn and implement this. Ameen. Wa sallallaahu wa saalim 'ala nebeena Muhammadin wa 'ala aaleehi wa ashaabihi ajma'een.]
Post Courtesy: Maher ibn Ahmad Attiyeh al-Maqdisi via SalafisOfFlorida mailinglist
By Ibn Il-Qayyim (d.751H) who said, ”And mankind, with regard to their performance of prayer are of five levels:
The First: The level of the one who is negligent and wrongs his soul. He is the one who falls short in performing ablution properly, performing the prayer upon its time and within its specified limits, and in fulfilling its essential pillars.
The Second: The one who guards his prayers upon their proper times and within their specified limits, fulfils their essential pillars and performs his ablution with care. However, his striving (in achieving the above) is wasted due to whisperings in his prayer so he is taken away by thoughts and ideas.
The Third: The one who guards his prayers within the specified limits, fulfils their essential pillars and strives with himself to repel the whisperings, thoughts and ideas. He is busy struggling against his enemy (shaytaan) so that he does not steal from the prayer. On account of this he is engaged in (both) prayer and jihaad.
The Fourth: The one who stands for the prayer, completes and perfects its due rights, its essential pillars, performs it within its specified limits and his heart becomes engrossed in safeguarding its rights and specified limits, so that nothing is wasted from it. His whole concern is directed towards its establishment, its completion and perfection, as it should be. His heart is immersed in the prayer and in enslavement to his Lord, the Exalted.
The Fifth: The one who stands for the prayer like the one mentioned above. However, on top of this, he has taken and placed his heart in front of his Lord, the Mighty and Majestic, looking towards Him with his heart with anticipation, (his heart) filled with His love and His might, as if he sees and witnesses Allaah. The whisperings, thoughts and ideas have vanished and the coverings which are between him and his Lord are raised. What is between this person and others with respect to the prayer, is superior and greater than what is between the heavens and the earth. This person is busy with his Lord, the Mighty and Majestic, delighted with Him.
The first type will be punished, the second type will be held to account, the third will have his sins and shortcomings expiated,the fourth will be rewarded and the fifth will be close to his Lord, because he will receive the portion of one who makes his prayer the delight and pleasure of his eye.
Whoever makes the prayer the delight and pleasure of his eye, will have the nearness to his Lord, the Mighty and Majestic, made the delight and pleasure of his eye in the hereafter. He will also be made a pleasure to the eye in this world since whoever makes Allaah the pleasure of his eye in this world, every other eye will become delighted and pleased with him.”
Source: Al-Waabilus-Sayyib pp.23-24. - From: The Path to Guidance, trans. by Amjad Rafiq
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
The Difference Between Seeking Refuge and Taking Refuge
Imam Ibnul-Qayyim (rahimahullaah) gave a beautiful explanation of taking refuge (a’oodhu), and from that long explanation, he said: “Its essential meaning is to flee from that which you fear will harm you to that which will safeguard you from it.” …The meaning of a’oodhu is: “I take refuge, guard myself and take precaution.”
Also, Ibnul-Qayyim explained the difference between seeking refuge (asta’idhu) and taking refuge (a’oodhu):
The reply is: The “seen” and “ta” are grammatically used to denote a person’s seeking something. Therefore when one says, ‘Asta’idhu with Allaah,’ he is saying, ‘I seek refuge with Him.’ When he says, ‘Astaghfirullaah,’ he is saying, ”I seek the forgiveness of Allaah.”
However, when the person says, ‘I take refuge (a’oodhu) with Allaah,’ he is actually implementing and realizing what he seeks, because he sought refuge and protection with Allaah. There is a clear difference between actually taking refuge and seeking refuge. Therefore, because the one who is taking refuge is actually recoursing to Allaah, and holding firmly to Him, he says the verb that denotes this rather than saying the verb that denotes that he only seeks this.
The opposite is true for the saying, ‘Astaghfirullaah’ (I seek the forgiveness of Allaah), for in this case the person is asking Allaah to forgive him. Therefore, when he says, ‘Astaghfirullaah,’ he is implementing what he desires because the meaning of this statement is, ‘I ask Allaah that He forgive me.’
This then is the best way of seeking refuge, and it was for this reason that the Prophet (salallaahu ‘alayhi wa sallam) used to say: “I take refuge with Allaah from the accursed Shaytaan,” and “I take refuge with Allaah’s perfect words,” and ‘”I take refuge with the Might and Power of Allaah,’ saying, ‘a’oodhu’ rather than ‘asta’idhu.’ Indeed, this is what Allaah taught him to say with His words:
Say: “I take refuge with (Allaah) the Lord of the daybreak, (Al-Falaq, ayah 1)
Say: “I take refuge with (Allaah) the Lord of mankind, (An-Nas, ayah 1)
Employing the word ‘a’oodhu’ rather than ‘asta’idhu.’
(Ibnul al-Qayyim, Bada`i al-Fawa`id, vol. 1, pg. 439-441; Tafsir al-Qayyim, pp. 538-541)
Taken from : http://groups.yahoo.com/group/SalafisOfFlorida/message/1524
Every intelligent person knows that Shaytān has no way to [attack] him except from three angles:
1. Extravagance. [A person] takes more than he needs, so it becomes superfluous; and [surplus] is the share of Shaytān and his point of entry to the heart. The way to avoid this is to avoid giving the self all it wants of food, sleep, pleasure and comfort. When you close this door, you will be safe from the enemy entering through it.
2. Heedlessness. One who remembers [Allāh] is in an impenetrable fortress. If he becomes forgetful and heedless, he opens the gates of the fortress, and the enemy enters, after which it is difficult to expel him.
In the Name of Allaah, the All-Compassionate, the Ever-Merciful
All praise is due to Allaah, the Lord of all that exists, and may He raise the rank of His last Prophet and Messenger, Muhammad ibn ‘Abdillaah, and that of his family and Companions, and may He grant them all peace.
Upright moral character is an integral part of the correct implementation of the Religion of Islaam. In fact, it is so essential and important that the Messenger of Allaah (may Allaah raise his rank and grant him peace) said about it:
“There is nothing heavier in the Scales
(on the Day of Judgment) than good character.” 
And the Prophet (may Allaah raise his rank and grant him peace) was our role model and the premier example of a man who displayed the finest possible character. About him, Allaah, the Exalted, has said:
“Verily, in the Messenger of Allaah you have a fine role model.“
[Soorah al-Ahzaab 33:21]
Ibn al-Qayyim (may Allaah have Mercy on him) summarized the extent of his noble manners by saying:
The Prophet (may Allaah raise his rank and grant him peace) used to greet the children when he passed by them. Sometimes, a little girl would take him by the hand and he would allow her to lead him wherever she wanted. He (may Allaah raise his rank and grant him peace) used to lick his fingers after eating. He (may Allaah raise his rank and grant him peace) would be in the service of his family when at home. Never would he become angry because of something personal. He (may Allaah raise his rank and grant him peace) used to repair his own sandals and mend his own torn clothes. He would milk his goat himself for his own family. He would feed his own camel. He used to eat with his servants, sit in the company of the poor people, and personally take care of the needs of widows and orphans. He would be the one to initiate the greeting when meeting people. He would respond to the humblest of invitations. He (may Allaah raise his rank and grant him peace) lived a very modest lifestyle, a man of soft manners, naturally kind, easy to get along with, having a pleasant smile on his face, gracefully humble, extremely generous but not wasteful, soft-hearted and gentle in his dealings with each and every Muslim, lowering the wings of humility to the believers, bearing their companionship in such a gentle way. 
In a time when the West pushes its deficient values and misguided moral codes on the cultures of the world, it is imperative that Muslims realize the completeness of the guidance of the Messenger of Allaah (may Allaah raise his rank and grant him peace), and realize that our true honor and distinction among the nations, as well as our success in the Hereafter, lies in embracing his guidance, in all affairs of belief and action.
Based on the scholars’ continual advice to the Muslim youth, combined with the specific need that Muslims in the West have to understand and implement upright moral character, the importance of this book and the need for its translation into the English language becomes crystal clear. And what better guidebook than one based on the character of the Messenger of Allaah (may Allaah raise his rank and grant him peace), authored by an exemplary scholar like Shaykh Ibn al-’Uthaymeen, known for his outstanding manners!
 Found in: Jaami’ at-Tirmithee (2002); Sunan Abee Daawood (4766); Musnad Ahmad (6/442,446,451-452); Musnad at-Tayaalisee (1071); al-Muntakhab min Musnad ‘Abd ibn Humayd (204); Saheeh Ibn Hibbaan (481); al-Musannaf (25711) of Ibn Abee Shaybah; al-Adab al-Mufrad (270); as-Sunnah of Ibn Abee ‘Aasim (783); Shu’ab al-Eemaan (7638-7640); Mu’jam as-Sahaabah (2/251); Sharh as-Sunnah (3496); Sharh Mushkil al-Aathaar (5190); al-Jaami’ li Akhlaaq ar-Raawee (815); ash-Sharee’ah (898); Taareekh Dimashq (57/94-95); on the authority of Aboo ad-Dardaa’ (may Allaah be pleased with him).
Authenticated in: Jaami’ at-Tirmithee (3/536); Kashf al-Khafaa’ (100); Silsilatul-Ahaadeethis-Saheehah (876).
 Madaarij as-Saalikeen (3/111-112)
- [Buy] Readings from Upright Moral Character of Shaykh ‘Uthaymeen (4 MP3s) – troid.ca – (audio companion to the book) – Excellent One, Buy and download mp3
- The Status of Manners in Islaam – Abu Muhammad al-Maghribee (mp3/english)
- An Example of Shaykh Ibnul-’Uthaymeen’s Beautiful Manners in Giving Da’wah
- Shaykh Ibn ‘Uthaymeen and the Speeding Ticket
- The Reality of Character and Manners, and how Ahlul Bid’ah distort the true meaning of Akhlaaq
- How to Acquire Good Manners – by Shaykh Muhammad Saleh Al Uthaymeen
This is a chapter from the book “Makaarim-ul-Akhlaaq” (pg. 32-35) [Dar-ul-Watan Lin-Nashr] By Shaikh Muhammad bin Saalih Al-‘Uthaimeen, prepared and arranged by Khaalid Abu Saalih
- Good Manners and Form (Al-Adab) – Sahih Bukhari
- General Behaviour (Al-Adab) – Sahih Muslim
Ibn al-Qayyim (Rahimahullah) narrated:
It is reported that in Egypt, there was a man who would maintain the mosques, making the call to prayer, etc. He was, by all outward means, an obedient person and devout worshipper.
One day, as he usually would, he ascended the minaret to make the call to prayer. At the base of the minaret, there was a Christian woman standing. He saw her, and was seduced by her looks. So, he descended the minaret, went to her, and entered her home. She said to him: “Who are you, and what do you want?”
He replied: “I want you.”
She said: “Why?”
He said: “You have enslaved my eyes, and you have captured my heart.”
She said: “I will never answer your desire in a doubtful or suspicious manner.”
He said: “Ok, so, I will marry you, then.”
She said: “You are a Muslim, and I am a Christian. My father will never allow me to marry you.”
He said: “So, I will become a Christian.”
She said: “If you wish to do so, go ahead.“
So, the man became a Christian in order to marry this woman, and lived with the woman’s family in her house. Later on that day, however, he was on the roof of the house. He fell from the roof and died without even having enjoyed his new bride. So, he lost the woman, and he lost his religion.”
Ad-Da’ wad-Dawa, page.127 of Ibn Al-Qayyim Al-Jawziyyah (Rahimahullaah)
By Shaykh ul –Islaam Ibn Qayyim aj-Jawzeeyah as-Salafi -Rahimullaah-
Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- said:
Bukhari mentions in his ‘Saheeh’ from Wahab bin Munnabih that it was said to him: ‘Is not ‘La ilaha ‘illa Allaah’ the key to Paradise?’
He said: ‘Of course, however there is no key except that it has teeth, so if a key is brought which has teeth then it will be opened, otherwise it will not open.’
Ibn Qayyim continues:
‘Allaah Subhanahu has placed keys for everything that is necessary, and they open the way, so Allaah made purification the key for prayer, as the Messenger -sallAllaahu alayhi wa sallam- said:
‘The key to prayer is purification.’ [Saheeh al-Jamia as-Sagheer No.5885] .
- Ihram is the key to Hajj,
- Truthfulness is the key to righteousness,
- Tawheed is the key to Paradise,
- Asking good questions and being attentive is the key to knowledge,
- Patience is the key to victory and triumph,
- Gratitude is the key to increase of provision,
- Remembrance of Allaah is the key to having loyalty to Allaah and His love,
- Taqwa (piety) is the key to success,
- Fervent desire and dread of Allaah is the key to being successful,
- Dua’ (Supplicating) is the key to being responded to,
- Zuhd (Abstaining from the luxuries of the world) is the key to desiring the Hereafter,
- Reflecting about that which Allaah calls His slaves to is the key to Eemaan (having faith),
- Making the heart accept Islaam and making it secure for Allaah and having sincerity for Him by having love and hate and fulfilling His commands and leaving the prohibitions is the key to going in front of Allaah,
- Pondering upon the Qur’aan, and imploring Allaah before dawn and not sinning is the key to giving the heart life,
- Being kind to the worshippers of the Creator and striving to benefit His worshippers is the key to obtaining mercy,
- Striving to seek forgiveness from Allaah and Taqwa (piety) is the key to Rizq (provisions),
- Obedience to Allaah and His Messenger is the key to honour,
- Longing for the Hereafter is the key to being prepared for the Hereafter,
- Fervent desire for Allaah and the Hereafter is the key to all goodness,
- Love for the world, continuously longing for it and turning away from the Hereafter is the key to all evil.
This is a great matter from the most beneficial chapters of knowledge, namely knowing the keys to goodness and evil.’
[Taken from: ‘Haadi al-Arwaaha ila Bilaad al-Afraaha’ by Ibn Qayyim vol 1 p.139]
Source: “al-Jawaabul-Kaafee/adDaa wad-Dawaa”.
Transcribed from: The Appendix of “An Explanation of the Hadeeth: “Say, ‘I believe in Allah’, and then be upright and steadfast.” | Ibn Rajab
Imaam Ibnul-Qayyim, rahimahullaah, said:
It is quite amazing how it can be easy upon a person to be cautious and wary with regards to [different impermissible acts such as]: eating from unlawful means, oppression, adultery and fornication, stealing, drinking intoxicants, looking at prohibited things and the likes, and yet quite difficult for him to be careful about the movement of his tongue. So bad that you find a person towards whom the people point to concerning his practice of the Religion, his asceticism, and worship, and despite this he says statements that anger Allaah greatly and he shows no concern about this, yet this statement will take him [to a Fire] that is farther than distance between east and west. (1)
How many people do you see from amongst those who have enough piety to abstain from lewd, indecent acts, oppression and wrong doing, but their tongues rip apart the honor of both the dead and the living and they show not a care in the least.
(1) Just as al-Bukhaaree (no. 6477) and Muslim (no. 2988) have collected on the authority of Aboo Hurayrah.
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Presented By Abu `Abdillaah Hasan as-Somaali
Transcribed By Umm Moosaa Bilan Hashi
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Indeed all praise is due to Allaah subhannahu wa ta a’la. We praise Him as He deserves to be praised. And we seek His aide and His assisstance and we ask His Forgiveness. We seek refuge with Allaah subhannahu wa taa’la from the evil of our own selves and from the evil of our wicked actions. Whomsoever Allaah subhannahu wa ta a’la guides then none can misguide and whomsoever Allaah subhannahu wa ta a’la misguides then none can guide. I testify that none has the right to be worshipped in truth, except Allaah subhannahu wa ta a’la. And I testify that Muhammed صلى الله عليه وسلم is His Slave and His Messenger.
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