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Ibn al-Qayim (may Allah shower him with Mercy) said:

“I have witnessed Shaykh al-Islam ibn Taymiyah (may Allah bless his soul) whenever he left for Jum’ah (Friday prayers) he would take whatever he found in his home of bread or anything else, and would give it out secretly on his way as a charity.

And I heard him say: If Allah had ordered to present a charity whenever we privately consulted the Messenger of Allah [1] (peace and blessings of Allah upon him), then surely charity before [our] private consultation with Him is better and more virtuous [2]”.

Reference:

[1] Refer to Surah al-Mujadilah 58:12

[2] Zaad al-Ma’ad 1/407

[3] Benefitted from:

https://www.facebook.com/a.alhemadi/posts/710202589068212

قال ابن القيم رحمه الله: وشاهدت شيخ الإٍسلام ابن تيمية قدس الله روحه إذا خرج إلى الجمعة يأخذ ما وجد في البيت من خبز أو غيره فيتصدق به في طريقه سرا، وسمعته يقول: إذا كان الله قد أمرنا بالصدقة بين يدي مناجاة رسول الله – صلى الله عليه وسلم – فالصدقة بين يدي مناجاته أفضل وأولى بالفضيلة

Ibn al-Qayim said:

If Allah –Glorified is He- had forgiven the one who had quenched the thirst of a very thirsty dog, so what would be the case for he who quenches the thirst, feeds the hungry, and clothes the unclothed from among the Muslims? [1-2]

Reference:

[1] ‘Udat al-Sabireen 1/216 – Ibn al-Qayim

[2] Benefitted from:

https://www.facebook.com/laqetaldorar/posts/601536673266531

قال ابن القيم رحمه الله: واذا كان الله سبحانه قد غفر لمن سقى كلبا على شدة ظمأه فكيف بمن سقى العطاش وأشبع الجياع وكسى العراة من المسلمين

Muslims in need (al-sirat al-mustaqeem)

The following verses are part of the Nuniyah of Ibn Al-Qayyim (May Allah shower him with Mercy), also known as (الكافية الشافية في الانتصار للفرقة الناجية) ‘Al-Kaafiyah Al-Shafiya fi al-Intisaar lil Firqa Al-Najiya‘. The poem is over 6,000 verses.

In these particular verses, Ibn Al-Qayyim (May Allah shower him with Mercy) gives a beautiful description of some of the rewards and pleasures which Allah has prepared for the Believers in the Hereafter, as was mentioned in the Quran or in Prophetic Traditions.

Our Contribution to this video has been editing a translation of these verses available online and then adding it to the video. May Allah reward everyone who contributed to this video with the best of this life and the hereafter, ameen.

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May Allah makes us and you from among the People of Paradise …

It is said that a mouse fell in love with a camel. It was Love at first sight!

To express its love, the mouse called the camel over to its house and said: The house and everything you find in it is all yours!

The camel looked at the house, and then looked at the mouse, and said:

“Either find a house that befits the one you love, or find another love that fits your house”.

Ibn al-Qayim –Rahimahu Allah- said:

“The same goes to you:

Either make your Salah befitting of your Lord, or seek a Lord who is fitting of your Salah” [1].

What then can be said to the many Muslims nowadays who are neglectful of the importance of Khushou’ and concentration in Salah, and do not strive within themselves during every Salah to perfect it for the sake of Allah?

Ibn al-Qayim –Rahimahu Allah- also says in the same book: “It was said to one of them that: We find ourselves distracted in our Salah.

He said: Is it the Jannah (Paradise) you are thinking about, or are they the Hur al-Ayn (women of Paradise) [that have taken your minds away], or is it the Day of Judgement [that is causing you to be distracted]?

They replied: Rather it is [affairs of] this worldly life [that] is distracting us.

He said: It is more beloved to me that you go between spearheads than that which you just mentioned.

You stand in your prayers with your body, directing your face to the Qiblah, while your heart is directed to a different territory?!

Woe to you!

That prayer [of yours] is not worthy of  being a Mahr (dowry) for Paradise, how then can it be befitting for [attaining] the Love [of Allah]!" [2].

Reference:

[1] Adopted by al-Sirat al-Mustaqeem team from: Badae’ al-Fawaed 3/754 by Ibn al-Qayim

[2] Same source 3/753

قال ابن القيم –رحمه الله- : وقيل لبعضهم إنا لنوسوس في صلاتنا قال بأي شيء بالجنة أو الحور العين والقيامة قالوا لا بل بالدنيا فقال لأن تختلف في الأسنة أحب إلي من ذلك تقف في صلاتك بجسدك وقد وجهت وجهك إلى القبلة ووجهت قلبك إلى قطر آخر ويحك ما تصلح هذه الصلاة مهرا للجنة فكيف تصلح ثمنا للمحبة

رأت فأرة جملا فأعجبها فجرت خطامه فتبعها فلما وصلت إلى باب بيتها وقف فنادى بلسان الحال إما أن تتخذي دارا تليق بمحبوبك أو محبوبا يليق بدارك وهكذا أنت إما أن تصلي صلاة تليق بمعبودك وإما أن تتخذ معبودا يليق بصلاتك

 بسم الله الرحمن الرحيم

قال ابن القيم رحمه الله تعالى: الدعاة المخصوصون به الذين يدعون إلى دينه وعبادته ومعرفته ومحبته وهؤلاء هم خواص خلق الله وأفضلهم عند الله منزلة وأعلاهم قدرا

يدل على ذلك الوجه الثلاثون بعد المائة وهو قوله تعالى: (وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ)

قال الحسن: هو المؤمن أجاب الله في دعوته ودعا الناس إلى ما أجاب الله فيه من دعوته وعمل صالحا في إجابته فهذا حبيب الله هذا ولي الله

 فمقام الدعوة إلى الله أفضل مقامات العبد

Ibn Al Qayim (May Allah shower him with Mercy)  said:

“The Callers [to Allah] who are exclusive to Him, [are] those who call to His Religion, His worship, Knowledge of Him, and to the Love for Him. These are the exclusive ones from among the creation of Allah, and the best in status with Allah and the highest in value and rank.

This (one hundred and thirtieth) aspect is evidenced [in the Qur’an] by His saying [Exalted is He]: {And who is better in speech than one who invites to Allah and does righteousness and says, “Indeed, I am of the Muslims”} (Fusilat 41:33)

Al Hasan said: He is the believer who has responded to the call and Message of Allah, and called the people to that which he responded to, and did righteous deeds in his response. Such [a person] is beloved to Allah, and Such [a person] is a Wali of Allah 

So the position of Calling to Allah is the best rank and position the Slave [and Servant of Allah] can attain”.   

Reference:

[1] Muftaah Daar Al Sa’adah by Ibn Al-Qayim (Rahimahu Allah)

 بسم الله الرحمن الرحيم

قال تعالى: (ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ)ـ النحل 125

قال ابن القيم رحمه الله تعالى: ” فذكر سبحانه مراتب الدعوة وجعلها ثلاثة أقسام بحسب حال المدعو فإنه إما أن يكون طالبا للحق راغبا فيه محبا له مؤثرا له على غيره إذا عرفه فهذا يدعى بالحكمة ولا يحتاج إلى موعظة ولا جدال

وإما أن يكون معرضا مشتغلا بضد الحق ولكن لو عرفه عرفه وآثره واتبعه فهذا يحتاج مع الحكمة إلى الموعظة بالترغيب والترهيب 

وإما أن يكون معاندا معارضا فهذا يجادل بالتي هي أحسن

 فإن رجع إلى الحق وإلا انتقل معه من الجدال إلى الجلاد إن أمكن

فلمناظرة المبطل فائدتان: أحدهما أن يرد عن باطله ويرجع إلى الحق

الثانية أن ينكف شره وعداوته ويتبين للناس أن الذي معه باطل

وهذه الوجوه كلها لا يمكن أن تنال بأحسن من حجج القرآن”

 Allah [Exalted is He] said: {Invite to the way of your Lord with wisdom and good preaching, and argue with them in a way that is best} (An-Nahl 16:125)

Ibn Al-Qayim [Rahimahu Allah] said when commenting on this verse:

“He (Allah) [Glorified is He] mentioned the levels of Da’wah (calling people to Allah) and made it into three categories, [each] depending on the situation [and state] of the person being called to Allah.

For he can either be a seeker of the Truth, wanting it [and eager to attain it], loving it and favoring it over all else once he comes to know it. Such a person is to be called to Allah with wisdom and does not require preaching nor argumentation.

Or he may be withdrawn and occupied with that which opposes the Truth, but if he was informed of it, he would come to know it, prefer [it over all else] and follow it. Such [a person] would require along with wisdom, some good instruction [and preaching] with encouragement and admonishing.

Or he can be a stubborn opponent opposing [the truth]. Such [a person] should be argued with in the way which is best. If he returns to the truth [then that is what is hoped], otherwise, it is moved with him from the arguing to the strong debates if such a thing is possible, for debating and disputing with a person of Falsehood has two benefits.

One of them is that it can cause him to turn away from his falsehood and return to the Truth.

The second is so his evil and hostility can stop and it would be shown and made clear to the people that what is with him is Falsehood.

And all that which was stated, are not possible to attain with anything better than the arguments and evidences of the Qur’an”.

Reference:

[1] Al Sawaa’iq Al Mursalah by Ibn Al Qayim (Rahimahu Allah)

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