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.
Internet Source : http://tawheedfirst.wordpress.com
Presented By Abu `Abdillaah Hasan as-Somaali
Transcribed By Umm Moosaa Bilan Hashi
Download Complete Audio: Click Here
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.
In shaa Allaah ta a’la for today’s lecture, Read more…
Ad-Daa wad-Dawaa, pp. 91-92, slightly edited.
Translated by Ahmed Abu Turaab
Ibn al-Qayyim said, “So it may become impossible for him to pronounce the shahaadah, as many people have witnessed happen to those on the deathbed, such that it was said to some of them:
“Say Laa ilaaha illallaah.” So he replied, “Aaah! Aaah! I cannot say it!”
And it was said to another, “Say Laa ilaaha illallaah.” So he replied, “King! Rook! Checkmate!” and then he passed away.
And it was said to another, “Say Laa ilaaha illallaah.” So he started singing irrationally, saying, ‘Taatinaa tinintaa, [no meaning, just irrational singing]’ and then passed away.
And the same was said to another, so he replied, “And how will what you are saying help me when I left no sin except that I committed it?” and then he passed away without saying it.
And the same was said to another, so he replied, “And how will that benefit me? And I don’t know if I have ever prayed a single time to Allaah?” and then he passed away without saying it.
And the same was said to another, so he replied [talking about himself], “He is a disbeliever in what you say,” and then he passed away.
And the same was said to another, so he replied, “Every time I want to say it my tongue withholds.”
And someone who was present at the death of someone who would beg told me that [they told him to say the shahaadah] so he started saying, “For Allaah’s Sake. A penny for Allaah’s Sake,” until he passed away.
And a trader told me that he was present when one of his relatives was on his deathbed, so they told him to say Laa ilaaha illallaah and he was saying, “This piece is cheap. This is a good buy. This is such and such,” until he passed away.
So if the devil has gained mastery over the servant in the state when his mind is present and his strength [is also present] and he has complete cognizance, and has employed him in committing whichever acts of disobedience to Allaah he wants him to do, and has made him unmindful of the remembrance of Allaah the Most High, and has paralysed his tongue from remembering Him and his limbs from obeying Him–then what does one think will be the case when his strength breaks down and his heart and soul become preoccupied with the death pangs that he is in?
And [all the while] Shaitaan will have gathered all of his strength and determination and assembled everything that he is capable of to avail his opportunity concerning him–for that is the last action.
So the strongest his Shaitaan will be against him will be at that time, and the weakest he [i.e., the person] will be will be at that time.
So who do you think will be safe from that? So it is there that, “Allaah keeps firm those who believe, with the firm word [i.e., 'the firm word' is Laa ilaaha illallaah], in the worldly life and in the Hereafter. And Allaah sends astray the wrongdoers. And Allaah does what He wills.” Ibraaheem 14:27
So how can someone whose heart Allaah has made heedless from His remembrance and who has followed his desires and whose affair is ever [in] neglect be granted the success to have a good ending?
Thus far away–the one whose heart is distant from Allaah the Most High, heedless of Him, worshipping his own desires, a slave to his lusts, his tongue dry from ever remembering Allaah [i.e., not moist with His remembrance], his limbs incapacitated from obeying Him actively working to disobey Him–far away [is such a person] from being granted the success to have a good ending.”
Ad-Daa wad-Dawaa, pp. 91-92, slightly edited.
- Seeking refuge in Allaah from the evil of one’s soul and from the evil of Shaytan and his shirk (shayaateen.wordpress.com)
- Praise be to Allaah Who has diminished Shaytan’s evil thoughts to just a whisper (shayaateen.wordpress.com)
- From The Foundations of Evils (salaf-us-saalih.com)
The time is the life of the servant, it was said by a poet
“…and the time is the most precious thing that you can have concern for preserving–and I see that it is the easiest thing which can be wasted”
Ibn al-Qayyim (may Allaah have mercy upon him) said:
“The wasting of time is more severe than death. That is because the matter of death cuts you off from the worldly life whereas the wasting of time cuts you off from Allaah”
The time is the capital of your wealth. That is because your life which Allaah has decreed for you, He wants that you attain with it the honor of the Deen and the bliss of the hereafter. Therefore if you waste it, the reality of your worldly life will be wasted as well as your hereafter being plundered. There is no (worldly) loss greater upon the servant than the wasting of his time.
The prophet said (what means):
“Take advantage of 5 things before 5 things overcome you:
- Take advantage of your youth before your old age.
- Take advantage of your health before your sickness.
- Take advantage of of you life before your death.
- Take advantage of your richness before you poverty, and
- Take advantage of your free time before becoming preoccupied.”
[Narrated by al-Haakim on the authority of Ibn Abbaas.]
So the question stands,
is the wasting of these prize possessions to be considered from the happiness of the Muslim? Therefore with the time the Muslim has the ability to capitalize off of everything that has been mentioned in the hadeeth….
This was taken from “Tahdheerul-Bashar min Usoolish-Sharr” of The Noble Shaykh Muhammad bin Abdillaah al-Imaam (may Allaah preserve him) Page #57-58, Daarul-Aathaar.
May Allaah benefit you all with that which has been mentioned, Aameen.
Abu Yusuf Khaleefah.