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The Keys to Paradise

By Shaykh ul –Islaam Ibn Qayyim aj-Jawzeeyah as-Salafi -Rahimullaah-

Translated by Abbas Abu Yahya
http://followingthesunnah.wordpress.com

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] .

Like wise

• 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]

Poisonous Tongues

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.

Footnotes:

(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

The Advice of Ibn Qayyim to Ahlus Sunnah from his an-Noonniyyah

Presented By Abu `Abdillaah Hasan as-Somaali
Transcribed By Umm Moosaa Bilan Hashi
Download Complete Audio: Click Here

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:

1. Take advantage of your youth before your old age.
   
2. Take advantage of your health before your sickness.
   
3. Take advantage of of you life before your death.
   
4. Take advantage of your richness before you poverty, and
5. 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.
http://31097.multiply.com/journal/item/2/From_The_Foundations_of_Evils

From the Secrets of Fatiha and What it Contains
By Shaykh ul –Islaam Ibn Qayyim aj-Jawzeeyah as-Salafi  -Rahimullaah-
Translated by Abbas Abu Yahya

 Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

 Two Strengths

‘The human being has two strengths:

1. The strength of researched knowledge.
2. And the strength of practical firm determination of actions.

 A human’s complete happiness is dependent upon the perfection and completion of the two strengths of knowledge and firm determination of actions.

As for the perfection and completion of the strength of knowledge, then this is achieved

1. by knowing his Creator and his Originator,
2. knowing His Names and Attributes;
3. by knowing the path which leads to Him, and
4. by knowing what causes weakness in following that path, and
5. by knowing himself and his shortcomings and mistakes.

Having awareness of these five points, leads the human to achieve perfection in the strength of knowledge. The most knowledgeable of the people are those who know and understand these points the most.

 As for the perfection and completion of the strength of practical firm determination of actions, this can only be achieved by complying with the rights of Allaah -Subhanahu- which He has over the slave, and the slave fulfills them with Ikhlaas (sincerity), truthfulness, faithfully, being righteous and by following and testifying to Allaah’s favours upon the slave of Allaah.

The slave has shortcomings in fulfilling Allaah’s rights, and so is ashamed to face Allaah with what (little) he has from servitude to Him. The slave knows that his servitude to Allaah is less than that which Allaah is worthy of, in fact it is even less and lesser than that.  There is no way for him to perfect these two strengths except with Allaah’s help.  Allaah guides him to the straight path to which He guided, His ‘Aawliyaa and those who are close to Him. Allaah averts him from going off the path (Siraat), through either becoming corrupted in his strength of knowledge, and he falls into misguidance, or from his strength of actions, which obligates anger upon him.

 The Principles of Guidance in Sooratul – Fatiha

The complete happiness of a human cannot be achieved except with a combination of these matters, and they are included in Sooratul Fatiha and these matters are arranged in the best way, so the saying of Allaah Ta’ala: <<All praise belongs to Allaah, the Lord of all the worlds * The Most Beneficent, the Most Merciful.  * The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)>> comprises the first principle, which is knowing about Allaah and His Names, His Attributes and His Actions.

The Names mentioned in this Soorah are the principle names of Allaah’s Beautiful Names, which are; the Name ‘Allaah’, ‘ar-Rabb’ (The Lord) and ‘ar-Rahmaan’ (The Most Merciful).

• The Name ‘Allaah’ comprises the attributes of al-Ulooheeya (worship).
• The Name ‘ar-Rabb’ comprises the attributes of Roobubeeyah.
• The Name ‘ar-Rahman’ comprises the attributes of Beneficence, generosity and Kindness.

The meanings of the Names of Allaah revolve around this.

As for Allaah’s saying:

<<You (Alone) we worship, and You (Alone) we ask for help (for each and everything)>> : This is knowing the path leading to Allaah, which is none other than worshipping Him Alone with what Allaah loves and is pleased with, and seeking aid from Him whilst worshipping Him.

As for His saying: <<Guide us to the Straight Way >> this comprises the explanation that the slave of Allaah has no way to his own happiness except by Isteeqamah (being upright) on the Siraat al-Mustaqeem (the straight path).  There is no path for him to Isteeqamah except by Allaah’s guidance, just as there is no way for him to Allaah’s worship except by Allaah’s aid, in the same way there is no path for him to Isteeqamah upon the correct way except by Allaah’s guidance.

As for Allaah’s saying: << not (the way) of those who earned Your Anger, nor of those who went astray>> this contains the two extremities of deviancy from the straight path.  Deviating to one of these sides leads to misguidance, which is the corruption of knowledge and belief deviating to the other side, to Allaah’s anger which is due to corruption of the intention and action.

The first part of the Soorah is mercy, the middle is guidance and last part is blessings.

 The Slave of Allaah is between Blessings and Guidance

The portion of blessings a slave of Allaah has is related to the amount of guidance he has.

The proportion of guidance for a slave of Allaah is related to the portion of Mercy. So, the whole matter returns back to Allaah’s Blessings and His Mercy.

Blessing and Mercy are from those things which necessitate Allaah’s Roobubeeyah (Lordship). Indeed Allaah is The Merciful and The Giver of blessings and these are from the obligations of His Ilaheeyaeehi (being the One worthy of worship), so He is the deity in Truth, even if the rejecters deny it, and the Mushrikeen associate partners with Him.

Whoever puts into effect the meanings of Fatiha with knowledge and understanding, practically and immediately; then he will have been successful in his perfecting [knowledge and action] in the best way. Then his worship of Allaah becomes a distinct worship by which his grade is raised above that of the general worshippers.

Wa Allaahul Must’aan.’

 [Taken From his book ‘Al-Fawaid’ p.115-118]

A Summary of the Lessons and Benefits of Prayer*1
From Ibnul Qayyim’s The Path to Guidance, Chapter Nine, pp 89-92 ,

Translated by: Aboo ‘Iyaad Amjad Rafiq

(1) That Allaah, the Exalted, wipes away sins by the five prayers.

(2) That the five prayers are an expiation for what occurs between them, if major sins are avoided.

(3) That sins burn and destroy a person, and thus it is necessary to extinguish that with the prayers.

(4) That the Muslim reaches the level of the truthful and the martyrs on account of his prayers, charity and fasting.

(5) The superiority of prayer*2 over other actions.
Read more…

Ibnul-Qayyim (may Allah have mercy upon him) said in At-Turuq Al-Hakeemah (1/406-408):

And from that, is that it is obligatory upon the ruler to prevent the mixing of men and women in the marketplaces, (public) areas and gatherings of men. Maalik (may Allah have mercy upon him and be pleased with him) said: “I hold that it is for the Imaam to give priority to scrutinizing the goldsmiths (who are) sitting in the gatherings of women. And I hold that he should not leave the young woman to sit with the goldsmiths. As for the woman of high rank and the man who is a lowly servant, (the woman) having no (reason to have) concern for the gathering and he (the servant) does not care who sits with him, then I do not see a prohibitive problem with that.”

The Imaam will be asked about that; and the fitnah in it is great. He (sallallahu alayhi wa sallam) said: “I have not left behind a fitnah more harmful upon the men than women.” And in another Hadeeth: “Separate the men and women.” And in another Hadeeth, he said to the women: “You should be on the outer borders of the path.”

It is obligatory upon him (the ruler) to prevent the women from going out beautified and wearing make-up.  And he must prevent them from wearing clothing in which they are Kaasyaat ‘Aariyaat (Clothed but Naked at the same time); such as clothing that is loose and flimsy. He should prevent them from speaking to men in the streets and he should (likewise) prevent the men from that. And if the ruler sees that it causes corruption to the woman that she, adorns herself with makeup, beautifies herself or her clothing with dye or the likes, then some of the jurists have permitted with regards to that, and they were correct, that he may confine the woman (to her home) if she frequently goes out of her house; and that is the least of the monetary punishments; especially if she goes out wearing make-up. Rather, silent agreement of the women upon that is considered to be aiding in sin and disobedience; and Allah will question the ruler concerning that. The Chief of the Believers, ‘Umar ibn Al-Khattaab (may Allah be pleased with him), prevented the women from walking in the pathways of men and mixing with them in the streets. So it is upon the ruler to follow his example in that.

Al-Khallaal said in his Al-Jaami’: “Muhammad ibn Yahyaa Al-Kahhaal informed me that he told my father, ‘Abdullah, ‘I see the evil man with the woman (i.e. I see that it is the evil man who mixes freely with women)’ He said: He has spoken correctly with it (this statement).’ And the Prophet (sallallahu alayhi wa sallam) informed me (Thus as is in Ash-Shaamilah) that the woman who perfumes herself and goes out of her house is a fornicatress. And he forbade the woman from attending Salatul-‘Ishaa in the Masjid if she has scented herself with incense.”

The Prophet (sallallahu alayhi wa sallam) said: “When the woman goes out the Shaytaan accompanies her.” There is no doubt that allowing for the women to mix freely with the men is the origin of every trial and evil; and it is from the greatest reasons for the descending of punishment which is general (encompassing everyone) just as it is from the reasons for corruption of the general and specific affairs. Mixing between men and women is the reason for increase of Fawaahish (lewdness) and fornication; and it is from the reasons for general death and contagious diseases. When the prostitutes mixed with the hosts of Moosaa and began to commit acts of Faahishah (prostitution) amongst them, Allah sent the diseases to them so that in one day 70,000 people died. And the story is well known in the books of tafseer.

So from the greatest reasons for general death is the abundance of az-Zinaa (fornication) brought about by allowing women to mix freely with men and walk amongst them beautified wearing make-up. If the rulers knew what that contained from corruption of the Dunyaa and the people under their custody with regards to the religion, then they would be the most stern in the prevention of that.

‘Abdullah ibn Mas’ood (may Allah be pleased with him) said: “When az-Zinaa spreads in a village then Allah permits its destruction.”

Ibn Abid-Dunyaa said: Ibraheem ibnul-Ash’ab told us: ‘Abdur-Rahmaan ibn Zayd al-‘Amaa told us, on the authority of his father, from Sa’eed ibn Jubayr, from Ibn ‘Abbaas who said: Allah’s Messenger (sallallahu alayhi wa sallam) said: “A people have never shorted (others) in their measurements nor reduced their weights except that Allah ‘Azz wa Jal has prevented them from expansion. And fornication has not spread amongst a people except that death has spread amongst them (as well). And the act of the people of Loot has not appeared amongst a people except that ignominy spreads amongst them. And a people have not abandoned commanding the good and forbidding the evil except that their actions are not raised up (to Allah) and their supplications are not responded to.”

And may prayers and peace from Allah be upon his Prophet Muhammad, his family and companions.

Translated by: Raha  ‘Azeezuddeen Batts

Source: http://www.sahab.net/forums/showthread.php?t=372670

Internet Source : Ibn Al Qayyim on men and women mixing

Related Links:

• The Danger of Women Freely Mixing with Men, and Especially in Relation to their Participation in the Work Arena of Men – By Shaykh ‘Abdul ‘Azeez Ibn Baaz
• [Blog] Women conversating with Foreign Men has Stipulations – Sheikh Saalih al-Fouzaan
• [Blog] Women studying in mixed universities – Sheikh Salih Ibn Muhammad Luhaydan

A Precious Gem: The Reward of Being Busy in the Service of Allah

AL-FA WAID: A Collection of Wise Sayings – Imam Ibn al QAyyim

If the servant of Allah begins the day and the evening, without having any other concern except Allah, the Almighty, He will fulfill all his needs and relieve all his worries. He will empty the servant’s heart for the sake of His Love, his tongue will constantly remember Him and he will have the strength to perform religious duties for His sake.

And if he begins the day and the evening, without having any other concern except the life of this world, Allah, the Almighty will cast worry and grief into his heart. He, the Almighty will leave him to himself, and keep his heart busy with things other than His Love. His tongue will not remember Allah but will only be concerned with the creation. He will use all his strength in things other than the sake of Allah, and he will remain busy in the service of creation. He will work very hard in the service of others. Just like a bellows that pumps itself up and then squeezes itself to the utmost in the service of others. Therefore, whoever refuses to submit to Allah, to obey and love Him, will be afflicted with the servitude, love and service of creation.

Allah, the Almighty says in the Qur’an which means, “And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (Allah) (i.e. this Qur’an and worship of Allah), We appoint for him Shaitan (Satan devil) to be a Qarin (an intimate companion) to him” (Az-Zukhruf, 43:36)

Abu Sufyan bin ‘Uyaynah said, “You will never bring forward any famous proverb but I will bring the likeness of it from the Qur’an,” Thereupon someone said to him, “So where is in the Qur’an “Give your fellow brother a date, and if he does not accept it then give him a firebrand.” He then recited the previous Qur’anic verse.

Related Links:

• [Blog] This world is more insignificant in the eye of Allah as dead lamb – from Sahih Muslim
• [mp3] Fear The Dunyah – Take Account of Yourself Before You Are Taken Account of – Read the transcribed lecture – by Hasan As-Somaalee
  A fiery sermon delivered in Philadelphia, USA pertaining to the danger of attaching oneself to the worldly affairs and falling into sins and disobedience to Allaah.
• Rememberance of Allah - “Jami Al Uloom wal Hikam” of Ibn Rajab Al-Hanabali

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

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.

Related Links:

• Between The Past And The Future – by Imâm Ibn Qayyim al-Jawziyyah – al-Fawaa’id

• A Cry for Help : Turn to Repentance – Shaykh bin Baaz , Al-Istiqaamah Magazine,Issue No. 6
• Duas seeking forgiveness & Repentance – from Hisn al Muslim

• The Prophets (Peace be upon him ) Advice to Mu’aadh ibn Jabal – by Shaykh ibn Uthaymeen
• Excellence of Weeping out of Fear from Allah (Subahanahu wa Taala) – Riyad as-Saliheen

• Hoping in Allah’s Mercy – Shaykh Ahmad Farid – Al-Istiqaamah Magazine

Source: AL-FAWAID: A Collection of Wise Sayings

Allah, the Almighty says,which means,
“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. Allah knows but you do not know.” (AI-Baqarah, 2:216)

In this Qur’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 Allah, 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, Allah 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 Allah 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 Allah’s Mercy. Otherwise, the preordainment would incur on him all that is dispraised and unworthy of Allah’s Mercy, because it was his own choice. When he truly leaves his affairs to Allah 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 Allah. 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.