The Manifestation of the Lord [ سبحانه و تعالى ] - الفوائد AL-FAWA' ID - A Collection Of Wise Sayings by Imam Ibn Al-Qayyim

[S. Munir]

بسم الله الرحمن الرحيم

In the Name of Allâh, the Most Beneficent, the Most Merciful.

الفوائد AL-FAWA' ID - A Collection Of Wise Sayings by Imam Ibn Al-Qayyim [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 751AH]:

"Chapter: The Manifestation of the Lord [ سبحانه و تعالى ]

The Qur'an is the Words of Allah [ سبحانه و تعالى , Subhanahu wa Ta'ala, Glorified and Exalted be He ] and He [ سبحانه و تعالى ], the Almighty manifested His [ سبحانه و تعالى ] glory to His [ سبحانه و تعالى ] creatures through His [ سبحانه و تعالى ] attributes. When He [ سبحانه و تعالى ] shows His Greatness and Majesty, His [ سبحانه و تعالى ] creatures will submit and pride will melt away like salt in water. He [ سبحانه و تعالى ] manifests His [ سبحانه و تعالى ] attributes of beauty and perfection, which are the perfection of His [ سبحانه و تعالى ] names and the beauty of His [ سبحانه و تعالى ] deeds, which shows the perfection of His [ سبحانه و تعالى ] self. So the servant will love Him [ سبحانه و تعالى ] and his heart will be empty from any love other than love for Allah [ سبحانه و تعالى ]. And if the other wanted him to end this love, his heart and body will refuse. This love will remain as his innate nature and it is not artificial.

If Allah [ سبحانه و تعالى ] manifests His glory in the attributes of mercy, charity, and kindness, then the power of hope will emit from the servant and he will show his wish and resort to Allah [ سبحانه و تعالى ] and the more his hope increases the more he will work hard. It is exactly like the one who sows seeds in his land. The more his greed increases in what he will harvest, the more he will sow the seeds, but if his hope is weak, he will become stingy and careless in sowing them.

If Allah [ سبحانه و تعالى ] shows Himself [ سبحانه و تعالى ] through His [ سبحانه و تعالى ] attributes of justice, revenge, anger, wrath, and punishment, the evil soul will be repressed, stooped, and its power will be weakened from imagination, anger, and lust, and it will be afraid.

If He [ سبحانه و تعالى ] shows Himself [ سبحانه و تعالى ] through His [ سبحانه و تعالى ] attributes of commanding, forbidding, sending Messengers, revealing Books, and setting decrees, then the ability to obey, report, and follow these orders will be shown. People will follow His [ سبحانه و تعالى ] orders and will avoid whatever He [ سبحانه و تعالى ] has forbidden.

If He [ سبحانه و تعالى ] manifests Himself [ سبحانه و تعالى ] through His [ سبحانه و تعالى ] attributes of listening, seeing, and knowing, then the servant will be shy. He will be ashamed that his Lord [ سبحانه و تعالى ] sees and listens to him, as he does not want Him [ سبحانه و تعالى ] to see him doing what He [ سبحانه و تعالى ] hates, hear what He [ سبحانه و تعالى ] hates or hide what He [ سبحانه و تعالى ] hates. His thoughts, words and deeds will remain balanced according to the law of Islam not according to imagination and nature.

If Allah [ سبحانه و تعالى ] manifested Himself [ سبحانه و تعالى ] through His [ سبحانه و تعالى ] attributes of sufficiency, managing His [ سبحانه و تعالى ] servants' interests, insuring their subsistence, preventing distress, and supporting, protecting and accompanying His [ سبحانه و تعالى ] pious people, then the servant will show the ability to put his trust in Allah [ سبحانه و تعالى ], be committed to Him [ سبحانه و تعالى ], and will be satisfied with that and with all that Allah [ سبحانه و تعالى ] destined for him.

If He [ سبحانه و تعالى ] shows His [ سبحانه و تعالى ] attributes of glory and pride, the good soul will show humility to His [ سبحانه و تعالى ] power, submission to His [ سبحانه و تعالى ] pride, and his heart and limbs will submit to Him [ سبحانه و تعالى ] and all recklessness will vanish.

The essence of this is that Allah [ سبحانه و تعالى ], the Exalted knows His [ سبحانه و تعالى ] servant through His [ سبحانه و تعالى ] attributes of both divinity and lordship. The attributes of Divinity provoke special love, longing to meet Allah [ سبحانه و تعالى ], and pleasing Him [ سبحانه و تعالى ] by obeying, and remembering Him [ سبحانه و تعالى ].

And the attributes of the lordship of Allah [ سبحانه و تعالى ] induce trust in Him [ سبحانه و تعالى ], resorting to Him [ سبحانه و تعالى ], asking for His [ سبحانه و تعالى ] support, and showing humility and submission to Him [ سبحانه و تعالى ]. Perfection is when the servant knows the divinity and the lordship of Allah [ سبحانه و تعالى ]. It is also to see His [ سبحانه و تعالى ] power in His [ سبحانه و تعالى ] forgiveness, His [ سبحانه و تعالى ] wisdom in His [ سبحانه و تعالى ] Divine decree, His [ سبحانه و تعالى ] blessing in affliction, giving in preventing, justice in revenge, generosity in forgiveness, wisdom and blessing in commanding and forbidding, glory in anger and pleasure, patience in giving chances, generosity in advancing, and sufficiency in what He [ سبحانه و تعالى ] has forbidden. If you carefully consider the Qur'an without any distortion or evil opinions you will see a dominating king over the Heavens, who manages His [ سبحانه و تعالى ] servants' affairs, sends Messengers, Books, and sometimes He [ سبحانه و تعالى ] is angry, or pleased, sometimes He [ سبحانه و تعالى ] rewards or punishes, sometimes He [ سبحانه و تعالى ] gives or prevents, sometimes He [ سبحانه و تعالى ] humiliates or honors, sometimes He [ سبحانه و تعالى ] lowers or raises, and sometimes He [ سبحانه و تعالى ] sees and hears from above the seven Heavens, and knows what is kept secret and what is broadcast. A leaf does not fall, nothing moves, and no one intercedes in His [ سبحانه و تعالى ] presence without His [ سبحانه و تعالى ] permission."

__________________________________

[Additional Notes And Advice ]

You are advised to purchase the book "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam" and build your own Islamic Library at home so that you can easily reference authentic publications.

The extracts from this book are being provided for beneficial knowledge of the religion of Islam in order to benefit a large number of people inshaaAllaah. It is hoped by making material available that this will encourage brothers and sisters to seek knowledge of the deen and purchase authentic books of knowledge, listen to lectures from the scholars and eventually sit with scholars inshaaAllaah.

Some of the scholars have said that there should be some leniency in spreading knowledge of the Religion of Islam and it is with this in mind that this post has been put together with as much of the details of the book being provided as necessary to aid the reader.

Please respect the rights of the organisations and individuals involved in producing this book. Further details on the issue of copyright and ownership are available here:

http://www.bakkah.net/interactive/q&a/aamb080-copyrights-translations-intellectual-property.htm

[S. Munir]

بسم الله الرحمن الرحيم

In the Name of Allâh, the Most Beneficent, the Most Merciful.

الفوائد AL-FAWA' ID - A Collection Of Wise Sayings by Imam Ibn Al-Qayyim [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 751AH]:

"Chapter: The Merits of Abu Bakr [ رضى الله تعالى عنه , radiyallahu 'anhu, may Allaah be pleased with him ]

When the Messenger [ صلى الله عليه و سلم  ,  may Allah exalt his mention and render him and his message safe from every derogatory thing ] took the pledge of allegiance from the people of 'Aqabah, he [ صلى الله عليه و سلم ] ordered his Companions to migrate to Medina. The Quraish knew that his Companions had increased in number and that they would protect him [ صلى الله عليه و سلم ], so they began to look for a solution. Some among them supported the idea of prison, others suggested banishment, and at the last they all agreed upon killing him. But Allah [ سبحانه و تعالى , Subhanahu wa Ta'ala, Glorified and Exalted be He ]  inspired His Messenger [ صلى الله عليه و سلم ] and ordered him [ صلى الله عليه و سلم ] to leave his bed and 'Ali [ رضى الله تعالى عنه ] slept in his place while Abu Bakr [ رضى الله تعالى عنه ] accompanied the Prophet [ صلى الله عليه و سلم ] on his journey. When they left the houses of Makkah, Abu Bakr [ رضى الله تعالى عنه ] feared for the Messenger [ صلى الله عليه و سلم ], so sometimes he [ رضى الله تعالى عنه ] walked in front of him [ صلى الله عليه و سلم ] and at other times he [ رضى الله تعالى عنه ] walked behind him [ صلى الله عليه و سلم ]. When he [ رضى الله تعالى عنه ] felt that the enemy might come from the sides, he [ رضى الله تعالى عنه ] sometimes walked on his [ صلى الله عليه و سلم ] right side and then went to his [ صلى الله عليه و سلم ] left side, until they reached the cave of Thawr. Abu Bakr [ رضى الله تعالى عنه ] insisted to be the first to enter the cave in case there was something harmful in it.

When the disbelievers stood outside the cave and their talk was heard by the Prophet [ صلى الله عليه و سلم ] and his companion, Abu Bakr [ رضى الله تعالى عنه ] said, "O Messenger of Allah! If any of them should look under his feet, he would see us.' The Prophet [ صلى الله عليه و سلم ] replied, 'O Abu Bakr! What do you think of two (persons) the third of whom is Allah?'" 

[Recorded by Al-Bukhari, Book of interpretation of Qur'an, Chapter on the saying of Allah which means, "the second of the two; when they (Muhammad [sal-Allâhu 'alayhi wa sallam] and Abu Bakr [radhi-yAllâhu 'anhu]) were in the cave" (The Noble Qur'an, Soorah At-Towbah 009, Verse 040), no.4663.]

When the Prophet [ صلى الله عليه و سلم ] saw the sadness of Abu Bakr [ رضى الله تعالى عنه ] and his fear for the Messenger [ صلى الله عليه و سلم ] and none for himself, he [ صلى الله عليه و سلم ] consoled him and said what Allah [ سبحانه و تعالى ] says,

 لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا ۖ 

which means, 

"Be not sad (or afraid), surely, Allâh is with us."

[ القرآن الكريم The Noble Qur'aan, سورة التوبة Soorah at-Towbah - (The Repentance) 009, Verse 040 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

Abu Bakr [ رضى الله تعالى عنه ] accompanied the Messenger of Allah [ صلى الله عليه و سلم ] throughout his lifetime and when the Messenger [ صلى الله عليه و سلم ] died, he [ رضى الله تعالى عنه ] became his successor and used to be called the Caliph and when Abu Bakr [ رضى الله تعالى عنه ] died, his successors used to be called the Emir of the believers. They stayed in the cave for three days, then they left it, and continued their journey until Suraqah bin Malik followed them and when he was about to catch them, the Messenger of Allah [ صلى الله عليه و سلم ] invoked Allah [ سبحانه و تعالى ] against him, and his horse stumbled. When he realized that he would never be able to arrest them he offered them money to let him go in peace. He offered money to someone who had refused the keys of the treasures of the earth; he offered food to the one who is satisfied. The Prophet [ صلى الله عليه و سلم ] said, "My Lord gives me food and drink during my sleep."

[Recorded by Al-Bukhari, in Kitab As-Sawm, no.l965.]

Abu Bakr [ رضى الله تعالى عنه ] was the second to embrace Islam, to sacrifice himself, to live an ascetic lifestyle, to accompany him, to take over the caliphate, and they were both of like age, and both he and the Prophet [ صلى الله عليه و سلم ] died due to the effects of poison. Those who embraced Islam through him [ رضى الله تعالى عنه ] were among the ten and they are 'Uthman, Talhah, Az-Zubair, 'Abdur-Rahman bin 'Awf, and Sa'd bin Abu Waqqas. During the time that he [ رضى الله تعالى عنه ] embraced Islam, he [ رضى الله تعالى عنه ] had forty thousand dirhams, which he [ رضى الله تعالى عنه ] spent seeking the pleasure of Allah [ سبحانه و تعالى ]. The Prophet [ صلى الله عليه و سلم ] said, "I never benefited from any money as I benefited from the money of Abu Bakr."

[Recorded by At-Tirmidhi, The Book of Merits, Chapter on merits of Abu Bakr As-Siddiq (may Allah be pleased with him), no.3661 , and Ibn Majah, no.94.]

He [ رضى الله تعالى عنه ] is better than the believing man of Fir'awn (Pharaoh), as he hid his Islam while Abu Bakr [ رضى الله تعالى عنه ] declared it openly. He is better than the believing man of Al Yasin, as he fought in the cause of Allah [ سبحانه و تعالى ] for one hour while Abu Bakr [ رضى الله تعالى عنه ] did for several years. Although Abu Bakr [ رضى الله تعالى عنه ] was a man who loved to spend his money for the sake of Allah [ سبحانه و تعالى ], following the verse in which Allah [ سبحانه و تعالى ] says,

مَّن ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا

which means, 

"Who is he that will lend to Allâh a goodly loan"

[ القرآن الكريم The Noble Qur'aan, سورة البقرة Soorah al-Baqarah - (The Cow) 002, Verse 245 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

And Allah [ سبحانه و تعالى ] says,

وَسَيُجَنَّبُهَا الْأَتْقَى

الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ

which means, 

"And Al-Muttaqûn (the pious) will be far removed from it (Hell).

He who spends his wealth for increase in self-purification," 

[ القرآن الكريم The Noble Qur'aan, سورة الليل Soorah al-Layl - (The Night) 092, Verses 017 - 018 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

The Qur'an and history mention his virtues and the Muhajirin (emigrants) and the Ansar (supporters) agreed that he [ رضى الله تعالى عنه ] should be the successor of the Prophet [ صلى الله عليه و سلم ]. So you who hated him listen to his merits. Did they not hear what Allah [ سبحانه و تعالى ] says about him,

which means, 

"The second of two, when they (Muhammad and Abu Bakr) were in the cave." 

[ القرآن الكريم The Noble Qur'aan, سورة التوبة Soorah at-Towbah - (The Repentance) 009, Verse 040 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

Abu Bakr [ رضى الله تعالى عنه ] answered the Prophet [ صلى الله عليه و سلم ] when he was called to Islam, and he neither denied nor hesitated. His [ رضى الله تعالى عنه ] adherence to Islam never wavered.

Who was the companion of the Prophet [ صلى الله عليه و سلم ] during his youth? Who was the first among his companions to embrace Islam? Who was the one who gave legal opinion in his presence and was the fastest to answer? Who was the first to perform prayer with him? Who was the last to lead him in performing prayer? Who was the next after him to die and be laid next to him? The answer to all these questions, is Abu Bakr [ رضى الله تعالى عنه ]. He [ رضى الله تعالى عنه ] was very understanding and attentive during the days of apostasy and obtained legal opinion from the Qur'an and Sunnah.

He [ رضى الله تعالى عنه ] protected the Messenger [ صلى الله عليه و سلم ] with everything at his disposal. He [ رضى الله تعالى عنه ] accompanied the Prophet [ صلى الله عليه و سلم ] during his life and death. How could anyone deny his virtues? To do so would be to try to cover the sun in the middle of the day. He [ رضى الله تعالى عنه ] is the best among the Companions, and whoever loves him [ رضى الله تعالى عنه ] is a believer.

Oh Rawafid! Our love for him is based on the truth. We followed 'Ali [ رضى الله تعالى عنه ] when he said about him, "The Messenger of Allah [ صلى الله عليه و سلم ] was content with you in our religion, so why can't we be content with him in our lives?" By Allah! O 'Ali [ رضى الله تعالى عنه ], you took our revenge from Ar-Rawafid. We believe in and acknowledge his favors. Whoever was from Rawafid, is not from us."

[S. Munir]

بسم الله الرحمن الرحيم

In the Name of Allâh, the Most Beneficent, the Most Merciful.

الفوائد AL-FAWA' ID - A Collection Of Wise Sayings by Imam Ibn Al-Qayyim [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 751AH]:

"Warning: Great Pearls of Wisdom

• Beware of the one who is an enemy to the people of the Qur'an and Sunnah, and do not let them infect you with enmity or you will be the loser.
  

• Beware of two enemies, which were the cause of the doom of many creatures: he who keeps away from Allah [ سبحانه و تعالى , Subhanahu wa Ta'ala, Glorified and Exalted be He ] and acts on his suspicions, and he who is fascinated by this worldly life and the power he has obtained.
  

• Whoever was granted some kind of special power and readiness, will find his pleasure in using it in this worldly life. Whoever was granted the power to have sexual intercourse, will find his pleasure in utilizing this power, whoever was granted the power to get angry, will find pleasure in using his anger to get what he wants, whoever was granted the power of eating and drinking, will find pleasure in using his power, whoever was granted the power to gain knowledge, will find pleasure in using this power, and whoever was granted the power to love Allah [ سبحانه و تعالى ] and turn to Him [ سبحانه و تعالى ], he will find his pleasure in using this power to gain closeness to Allah [ سبحانه و تعالى ]. Pleasures other than those will be less significant and rare."
  

[S. Munir]

بسم الله الرحمن الرحيم

In the Name of Allâh, the Most Beneficent, the Most Merciful.

الفوائد AL-FAWA' ID - A Collection Of Wise Sayings by Imam Ibn Al-Qayyim [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 751AH]:

"Warning: Lessons and Warnings

O You unarmed, having no good deeds in your account with Allah [ سبحانه و تعالى , Subhanahu wa Ta'ala, Glorified and Exalted be He], beware of the sight of a pious man for he can see your defects from behind a veil. The Prophet [ صلى الله عليه و سلم  ,  may Allah exalt his mention and render him and his message safe from every derogatory thing ] said, "Beware of the insight of a believer."

[Note: This hadeeth is recorded in Jami at-Tirmidhi in the Book of Tafsir. However the scholars have classed the hadeeth as da'if. The scholars have mentioned that it is not established as a narration from the Prophet. This kind kashf and Ilham may occur within the limits of the sharee'ah. The kashf and ilham which the Sufi's promote is not within the sharee'ah., wherein they claim to know what is in the hearts or see the unseen as these are unique attributes of Allah [ سبحانه و تعالى ].]

Glory be to Allah [ سبحانه و تعالى ]: the soul has the pride of Satan, the envy of Cain, the insolence and impiety of 'Ad, the tyranny of Thamud, the boldness of Nimrod, the tendency to attack violently like Fir'awn (Pharaoh), the injustice of Qarun, the meanness of Haman, the fancy of Bil'am [1], the trickery of the people of the Sabbath breakers, the mutiny of AI-Walid, and the ignorance of Abu Jahl. The soul of man also took some of the characteristics of the animals such as the greediness of the crow, the gluttony of a dog, the folly of a peacock, the lowness of a scarab, the disobedience of a lizard, the spite of a camel, the impulsive jumping of a cheetah, the power of a lion, the debauchery of a mouse, the

malice of a snake, the frivolity of a monkey, the desire to collect and store like an ant, the cunning of a fox, the lightness of a butterfly, and the laziness of a hyena. But through taming and fighting this soul, all these traits will be removed, but whoever submits to these follies, will become their servant and his good self will not be bought by Allah [ سبحانه و تعالى ], as Allah [ سبحانه و تعالى ] says,

إِنَّ اللَّهَ اشْتَرَىٰ مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ

which means, 

"Verily, Allâh has purchased of the believers their lives ..." 

[ القرآن الكريم The Noble Qur'aan, سورة التوبة Soorah at-Towbah - (The Repentance) 009, Verse 111 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

Allah [ سبحانه و تعالى ] will never purchase any good (deed) that has not been refined by faith for without it, the good deed cannot enter the world of the pious worshippers of Allah [ سبحانه و تعالى ]. Hand your good deeds over to the buyer (Allah [ سبحانه و تعالى ]) before they are ruined through doing bad deeds. In this case the buyer will not accept them. The buyer knew what defects were present in this good deed before buying it, so hand it to Him [ سبحانه و تعالى ] and be assured that He [ سبحانه و تعالى ] will never return it.

The value of the good person is estimated according to the buyer (Allah [ سبحانه و تعالى ]), and the price that will be paid for it (Paradise) is also allotted by Him [ سبحانه و تعالى ]. If the buyer is Great, then the price is significant, and whatever is sold will be considered precious.

O you who evaluate matters, do you know the value of yourself? The universe was created for your sake [to worship Allah [ سبحانه و تعالى ] alone].

O you who were fed the milk of piety and changed by the will of Allah [ سبحانه و تعالى ], all things are like a tree while you are the fruit; a picture and you are the meaning; a shell and you are the pearl, and buttermilk and you are the butter.

...

If you knew the true value of yourself, you will never allow yourself to be humiliated by committing sins. Satan refused to bow to you when it refused to bow to your father Adam [ عليه السلام , alaihis salaam, peace be upon him ], so how come you reconciled with it and left us? If there is any love in your heart, its effect would appear on your body.

If the heart is fed by love, greed for pleasure would disappear.

If your love is true, you would feel an aversion for anything that does not remind you of the one you love. How odd! Whoever claims to love and needs someone to remind him of the lover, his love is not complete. The least thing that shows your love is that you never forget your lover.

If a lover traveled to meet his lover, his soldiers will ride with him. Love will be the vanguard, hope will accompany them, longing will drive them, and fear will gather them on the road to the lover. When he will be about to reach the place of his lover, they will go together. So when he comes to the lover, gifts and rewards will be given to him from every direction in order to be examined whether he will dwell in tranquility and this will be his destiny or he will search for whoever bestowed them upon him.

Their hearts were filled with good deeds and pure feelings for Allah [ سبحانه و تعالى ], and when the time of early dawn came, these deeds were performed and by dawn they reached Allah [ سبحانه و تعالى ].

They walked seriously through this worldly life facing all kinds of pleasures and lusts. A little time passed and they returned from their travel and reached the Hereafter where they found reward and relief and they entered this world of the Hereafter and they were rewarded forever.

People emptied their hearts from whatever distracted them, and replaced such things with love and appointed eyes to guard and care for them.

Love is never found except in an empty and honest place.

Know the value of what was lost and cry like someone, who knows the value of what has passed him by.

If the human knew the pleasure of meeting Allah [ سبحانه و تعالى ] and being near Him [ سبحانه و تعالى ], he would feel grief for being distant from Him [ سبحانه و تعالى ].

If you taste the pleasure of the Hereafter, your drunken heart would sober up.

Whoever feels that the path of performing good deeds is long; his walk along that path will weaken.

Whoever is true to his intention, will be granted resolution.

The human being is always discontent; if [the month of] Shaʿbān comes, he will long for [the month of] Rabīʿ al-awwal.

All hard work is easy for those who believe in Allah [ سبحانه و تعالى ], when they know that Allah [ سبحانه و تعالى ] hears them.

Whoever tastes the pleasures of the Hereafter, it would be easy for him to leave this worldly life.

O you who are patient! Bear a little more, just a little more remains.

If one remembers the sweetness of meeting Allah [ سبحانه و تعالى ], the difficulty of fighting in His [ سبحانه و تعالى ] cause will be made easy for him.

You will know where your house is in the Hereafter, so prepare yourself for it and you will be happy there.

The best intention is that of he who is preparing to meet his Lord.

Prepare yourself with good deeds before going to the Hereafter and then you will obtain your reward there.

Allah says [ سبحانه و تعالى ],

أَنَّىٰ شِئْتُمْ ۖ وَقَدِّمُوا لِأَنفُسِكُمْ

which means, 

"... and send (good deeds, or ask Allâh to bestow upon you pious offspring) for your own selves ..." 

[ القرآن الكريم The Noble Qur'aan, سورة البقرة Soorah al-Baqarah - (The Cow) 002, Verse 223 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

Paradise will be content if you performed obligatory acts of worship, Hellfire will be kept away from you if you avoid sins, and love cannot be satisfied with less than the sacrifice of your soul.

The time in which you are obedient to Allah and you are longing for Him is the sweetest time.

When people handed their souls over to the owner of Islamic law (Allah), He teaches them how to reach agreement in disputes so they learned to agree and obey."

___________________________

[1] Bil'am bin Ba'ura' whom Allah [ سبحانه و تعالى ] revealed the following verse about him, 

وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ

وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَٰكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ ۚ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث ۚ ذَّٰلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا ۚ فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ

سَاءَ مَثَلًا الْقَوْمُ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَأَنفُسَهُمْ كَانُوا يَظْلِمُونَ

"And recite (O Muhammad [sal-Allâhu 'alayhi wa sallam]) to them the story of him to whom We gave Our Ayât (proofs, evidences, lessons, signs, etc.), but he threw them away; so Shaitân (Satan) followed him up, and he became of those who went astray.

And had We willed, We would surely, have elevated him therewith, but he clung to the earth and followed his own vain desire. So his parable is the parable of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he (still) lolls his tongue out. Such is the parable of the people who reject Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.). So relate the stories, perhaps they may reflect. 

Evil is the parable of the people who rejected Our Ayât (proofs, verses, evidences, and signs, etc.), and used to wrong their own selves."

[ القرآن الكريم The Noble Qur'aan, سورة الأعراف Soorah al-A'raaf - (The Heights (or The Wall with Elevations)) 007, Verse 175 - 177 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

al-Mubarakfuri [rahimahullaah, died 1426AH] summarised the explanation of these verses from Tafsir Ibn Kathir which was written by the notable scholar Ibn Kathir [rahimahullaah, died 774AH] as follows:

"Story Bal'am bin Ba'ura 

'Abdur-Razzaq recorded that 'Abdullah bin Mas'ud said that Allah's statement,

(And recite to them the story of him to whom We gave Our Ayat, but he threw them away) "Is about Bal'am bin Ba'ura' a man from the Children of Israel.'' Shu'bah and several other narrators narrated this statement from Mansur who got it from Ibn Mas'ud. Sa'id bin Abi 'Arubah narrated that Qatadah said that Ibn 'Abbas said, "He is Sayfi, son of Ar-Rahib.'' Qatadah commented that Ka'b said, "He was a man from Al-Balqla' (a province of Jordan) who knew Allah's Greatest Name. He used to live in Bayt Al-Maqdis with the tyrants.'' Al-'Awfi reported that Ibn 'Abbas said, "He is Bal'am bin Ba'ura', a man from Yemen whom Allah had given the knowledge of His Ayat, but he abandoned them.'' Malik bin Dinar said, "He was one of the scholars of the Children of Israel whose supplication was acceptable. They used to seek his lead in suplication in times of difficulty. Allah's Prophet Musa sent him to the King of Madyan to call him to Allah. That king appeased him and gave him land and gifts, and he reverted from the religion of Musa and followed the king's religion.'' 'Imran bin 'Uyaynah narrated that 'Husayn said that 'Imran bin Al-Harith said that Ibn 'Abbas said, "He is Bal'am son of Ba'ura'.'' Similar was said by Mujahid and 'Ikrimah. Therefore, it is well-known that this honorable Ayah was revealed about a man from the Children of Israel in ancient times, according to Ibn Mas'ud and several others among the Salaf. 'Ali bin Abi Talhah reported that Ibn 'Abbas said, "He is a man from the city of the tyrants (Jerusalem) whose name was Bal'am and who knew Allah's Greatest Name.'' 'Ali bin Abi Talhah also reported that Ibn 'Abbas that he said, "When Musa and those with him went to the city of the tyrants (Jerusalem), the cousins of Bal'am and his people came to him and said, 'Musa is a strong man, and he has many soldiers. If he gains the upper hand over us, we will be destroyed. Therefore, supplicate to Allah that He prevents Musa and those with him from prevailing over us.' Bal'am said, 'If I supplicate to Allah that He turns back Musa and those with him, I will lose in this life and the Hereafter.' They kept luring him until he supplicated against Musa and his people, and Allah took away what he bestowed on him (of knowledge). Hence Allah's statement,

(but he threw them away; so Shaytan followed him up)."' Allah said next,

(And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desires.) Allah said,

(And had We willed, We would surely have elevated him therewith) from the filth of this earthly life through the Ayat that We gave him knowledge of,

(but he clung to the earth), he became interested in the adornment of this life and its delights. He indulged in the lusts of life and its joys and was deceived by it, just as life deceived others like him, without sound comprehension or a good mind. Muhammad bin Ishaq bin Yasar narrated from Salim, from Abu An-Nadr that when Musa entered the land of Bani Canaan in the area of Ash-Sham (Greater Syria), the people of Bal'am came to him, saying, "This is Musa, son of 'Imran with the Children of Israel. He wants to drive us out from our land, kill us and replace us with the Children of Israel. We are your people and have no other dwelling area. You are a person whose supplication is acceptable (to Allah), so go out and supplicate to Allah against them.'' He said, "Woe to you! Here is Allah's Prophet (Musa) with whom the angels and believers are! How can I supplicate against them when I know from Allah what I know'' They said, "We have no other dwelling area.'' So they kept luring and begging him until he was tempted by the trial and went on his donkey towards Mount Husban, which was behind the Israelite military barracks. When he proceeded on the Mount for a while, the donkey sat down and refused to proceed. He got off the donkey and struck it until it stood up again and he rode it. The donkey did the same after a little while, and he struck it again until it stood up... So he proceeded and tried to supplicate against Musa and his people. However, Allah made his tongue mention his people with evil and the Children of Israel with good instead of his people, who protested, "O Bal'am! What are you doing You are supplicating for them and against us!'' He said, "It is against my will. This is a matter that Allah has decided.'' He then said to them, as his tongue was made to loll out of his mouth, "Now I have lost this life and the Hereafter.'' This Ayah was revealed about the story of Bal'am son of Ba'ura'

(And recite to them the story of him to whom We gave Our Ayat, but he threw them away.), until,

(perhaps they may reflect.) Allah said next,

(So his parable is the parable of a dog: if you drive him away, he pants, or if you leave him alone, he (still) pants.) Scholars of Tafsir have conflicting opinions regarding the meaning of this Ayah. Some scholars said that it refers to the end of Bal'am's tongue which flickered out of his mouth, as in the story narrated from Ibn Ishaq, from Salim, from Abu An-Nadr. Therefore, his example is the example of the dog, its tongue pants regardless of whether it is driven away or not. It was also said that the meaning here is a parable of this man -- and his like -- concerning their misguidance, persisting the wrong path and not being able to benefit from faith or comprehend what they are being called to. So his example is that of a dog which pants whether it was driven away or left alone. The person described here does not benefit from the advice or the call to faith, just as if the advice and call never occurred. Allah said in another Ayah, k

(It is the same to them (disbelievers) whether you warn them or do not warn them, they will not believe.)﴿2:6﴾ and,

(Whether you ask forgiveness for them (hypocrites) or ask not forgiveness for them -- (and even) if you ask seventy times for their forgiveness -- Allah will not forgive them.) ﴿9:80﴾ and similar Ayat. It was also said that the meaning here, is that the heart of the disbeliever, the hypocrite and the wicked is weak and devoid of guidance. Therefore, it keeps faltering. Similar was narrated from Al-Hasan Al-Basri.

(So relate the stories, perhaps they may reflect) Allah said next to His Prophet Muhammad ,

(So relate the stories, perhaps they may) the Children of Israel, who have knowledge ot the story of Bal'am and what happened to him when Allah allowed him to stray and expelled him from His mercy. Allah favored him by teaching him His Greatest Name, by which, if He is asked, He will grant, and if He is called upon, He answers. But Bal'am used it in disobedience to Allah and invoked Him against His own party of the people of faith, followers of His servant and Messenger during that time, Musa, the son of 'Imran, peace be upon him, whom Allah spoke to directly,

(perhaps they may reflect.) and avoid Bal'am's behavior, for Allah has given the Jews knowledge and made them superior to the bedouins surrounding them. He gave them the description of Muhammad which would allow them to recognize him, as they recognize their own children. They, among people, have the most right to follow, aid and support Muhammad , in obedience to their Prophets who informed them of him and commanded them to follow him. Therefore, whoever among them defies the knowledge in their Books or hides it from the servants, Allah will place disgrace on him in this life, followed by humiliation in the Hereafter. Allah said,

(Evil is the parable of the people who rejected Our Ayat.) Allah says, evil is the example of the people who deny Our Ayat in that they are equated with dogs that have no interest but to collect food and satisfy lusts.' Therefore, whoever goes out of the area of knowledge and guidance, and seeks satisfaction for his lusts and vain desires, is just like a dog; what an evil example. The Sahih recorded that the Messenger of Allah said,

(The evil example is not suitable for us: he who goes back on his gift is just like the dog that eats its vomit.) Allah's statement,

(and they used to wrong themselves.) means, Allah did not wrong them, but they wronged themselves by rejecting guidance, not obeying the Lord, being content with this life that will soon end, all the while seeking to fulfill desires and obey lusts.

 

..."

al-Misbaah al-Muneer of al-Mubarakfuri [Abridged Tafsir Ibn Kathir - English Edition Published By Darussalam]

[S. Munir]

بسم الله الرحمن الرحيم

In the Name of Allâh, the Most Beneficent, the Most Merciful.

الفوائد AL-FAWA' ID - A Collection Of Wise Sayings by Imam Ibn Al-Qayyim [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 751AH]:

"Warning and Lessons: Chapter... continued

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 Allah [ سبحانه و تعالى , Subhanahu wa Ta'ala, Glorified and Exalted be He] taught you and you do not accept His [ سبحانه و تعالى ] teaching.

Eating the game that is caught by an untrained dog is unlawful and likewise are the deeds of the ignorant who performed their deeds for their own sake and not for Allah [ سبحانه و تعالى ].

Man consists of the mind of an angel, the lust of an animal, and the fancy of Satan. One of them will prevail. If you could overcome your fancy and lust, you will be in a rank that is higher than an angel. And if your fancy and lust beat you, you will be in a rank that is less than a dog.

It is lawful when a dog catches prey for its owner as Allah [ سبحانه و تعالى ] accepts deeds that are for His [ سبحانه و تعالى ] sake alone, while He [ سبحانه و تعالى ] refuses deeds that are done for others than Him[ سبحانه و تعالى ], like when a dog catches prey for itself and not for its owner.

The origin of all good and evil that is found in the servant and all that is praised or dispraised, are from Allah[ سبحانه و تعالى ], the Donator and the Preventer. He [ سبحانه و تعالى ], the Exalted manages His [ سبحانه و تعالى ] servants according to these two attributes. The true and sincere worshiper will praise Allah [ سبحانه و تعالى ] when He [ سبحانه و تعالى ] gives to him and will turn to Allah [ سبحانه و تعالى ] when He [ سبحانه و تعالى ] prevents him from something. Allah [ سبحانه و تعالى ], the Exalted gives to him in order to be praised and prevents him in order to be asked. The sincere servant will always praise Allah [ سبحانه و تعالى ] and ask of Him [ سبحانه و تعالى ]."

___________________________

[S. Munir]

بسم الله الرحمن الرحيم

In the Name of Allâh, the Most Beneficent, the Most Merciful.

الفوائد AL-FAWA' ID - A Collection Of Wise Sayings by Imam Ibn Al-Qayyim [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 751AH]:

"And the Disbeliever is Ever a Helper (of the Satan) against his Lord [ سبحانه و تعالى ]

Allah [ سبحانه و تعالى , Glorified and Exalted be He ] says,

وَكَانَ الْكَافِرُ عَلَىٰ رَبِّهِ ظَهِيرًا

which means, 

"... and the disbeliever is ever a helper (of Satan) against his Lord." 

[ القرآن الكريم The Noble Qur'aan, سورة الفرقان Soorah al-Furqaan - (The Criterion) 025, Verse 055 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

This is among the most honorable meanings of the Qur'an. And similarly the believer is always with Allah [ سبحانه و تعالى ] and He [ سبحانه و تعالى ] is His helper against himself, his fancy, and his satan [devil]. This is what is meant by the saying that someone is from the party of Allah [ سبحانه و تعالى ] and is from among His [ سبحانه و تعالى ] soldiers. He is a helper of Allah [ سبحانه و تعالى ] against his enemy. He fights them, hates, and makes them angry for the sake of Allah [ سبحانه و تعالى ], the Exalted. He will also be accompanied by some of the characteristics of the angels in his war against His enemies, while others among those who neglect this war have none of these characteristics. The disbeliever is a helper of Satan, his soul, and his fancy against his Lord [ سبحانه و تعالى ].

Ibn Abu Hatim mentioned that 'Ata bin Dinar reported that Sa'id bin Jubair said, "He is helping satan against Allah through enmity and polytheism." Laith said that Mujahid said, "He is helping Satan against Allah by committing sins." Zaid bin Aslam said, "A helper is a supporter. He supports his enemy in his sin and by polytheism, so he is with his enemy, helping him against Allah." Allah [ سبحانه و تعالى ] says,

وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَنفَعُهُمْ وَلَا يَضُرُّهُمْ ۗ 

which means, 

"And they (disbelievers, polytheists) worship besides Allâh, that which can neither profit them nor harm them; ..." 

[ القرآن الكريم The Noble Qur'aan, سورة الفرقان Soorah al-Furqaan - (The Criterion) 025, Verse 055 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

This form of worship is helping, loving, and pleasing the enemies of Allah [ سبحانه و تعالى ], but those who are the helpers of Allah [ سبحانه و تعالى ] are with Him [ سبحانه و تعالى ] against themselves, Satan, and fancies.

About those who, when they are reminded of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord [ سبحانه و تعالى ]:

Allah [ سبحانه و تعالى ] says,

وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا

which means, 

"And those who, when they are reminded of the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord, fall not deaf and blind thereat." 

[ القرآن الكريم The Noble Qur'aan, سورة الفرقان Soorah al-Furqaan - (The Criterion) 025, Verse 073 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

Muqatil said, "If they were to be taught the Qur'an, they will neither be deaf not to hear it nor blind not to see it, but they heard, saw, and believed in it. Ibn 'Abbas said, "They were not deaf and blind toward it but were afraid and submissive." Al-Kalby [36] said, "They listen and see the Qur'an." Al-Farra' said, "When the Qur'an is being recited to them, they did not remain as they had been before hearing it, as if they had not heard it at all." Az-Zajjaj said, "The meaning is that when the verses of the Qur'an were recited unto them, they fell down prostrating, weeping, hearing, and seeing as they were ordered to do." Ibn Qutaibah said, "They did not neglect the Qur'an as if they were deaf and did not hear, and blind and did not see."

____________________________

[36] He is Ibrahim bin Khalid bin Abu Al-Yaman, Abu Thawr Abu 'Abdullah. Among the friends of Ash-Shafi' [ رحمه الله , rahimahullaah, may Allaah have mercy on him ]. He passed away  ( رحمه الله ] died 240 A.H. See Tahdhib At-Tahdhib, vol.1, p.118, Al-Jarh wat-Ta'dii, vol.2, p. 97, Mizan Al-I'tidal, vol.1 , p. 29, Lisan Al-Mizan, vol.7, p.168."

___________________________

[S. Munir]

بسم الله الرحمن الرحيم

In the Name of Allâh, the Most Beneficent, the Most Merciful.

الفوائد AL-FAWA' ID - A Collection Of Wise Sayings by Imam Ibn Al-Qayyim [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 751AH]:

"The Origin of Sin

There are three main origins of all sins, whether big and small: 

The heart is attached to someone or something other than Allah [ سبحانه و تعالى , Glorified and Exalted be He ].

Obeying anger, power, and lust, which are polytheism, injustice, and adultery. 

To be attached to other than Allah [ سبحانه و تعالى ] and claim another god with Him [ سبحانه و تعالى ] is polytheism, the core of obeying one's anger is to kill, and the core of obeying one's lust is to commit adultery. 

That is why Allah [ سبحانه و تعالى ], the Exalted combined these three things when He [ سبحانه و تعالى ] says,

وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَٰهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ ۚ وَمَن يَفْعَلْ ذَٰلِكَ يَلْقَ أَثَامًا

which means, 

"And those who invoke not any other ilâh (god) along with Allâh, nor kill such person as Allâh has forbidden, except for just cause, nor commit illegal sexual intercourse – and whoever does this, shall receive the punishment." 

[ القرآن الكريم The Noble Qur'aan, سورة الفرقان Soorah al-Furqaan - (The Criterion) 025, Verse 068 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

And these three are a cause and effect in each other; polytheism induces injustice and adultery, like sincerity and monotheism remove them. 

Allah [ سبحانه و تعالى ] says,

...كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ

which means, 

"... Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen (guided) slaves." 

[ القرآن الكريم The Noble Qur'aan, ورة يوسف Soorah Yoosuf - ((Prophet) Joseph) 012, Verse 024 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

Also injustice induces polytheism and adultery as polytheism is the biggest injustice of all just as the highest justice is monotheism. Justice is connected to monotheism and injustice is connected to polytheism. That is why Allah [ سبحانه و تعالى ] combined them:

One: Allah [ سبحانه و تعالى ] says,

شَهِدَ اللَّهُ أَنَّهُ لَا إِلَٰهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ ۚ ...

which means, 

"Allâh bears witness that Lâ ilâha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He always) maintains His creation in justice."

[ القرآن الكريم The Noble Qur'aan,  سورة آل عمران Soorah Aal-'Imraan - (The Family of 'Imraan) 003, Verses 018 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

Two: Allah [ سبحانه و تعالى ] says,

وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ ۖ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ

which means, 

"And (remember) when Luqmân said to his son when he was advising him: "O my son! Join not in worship others with Allâh. Verily, joining others in worship with Allâh is a great Zûlm (wrong) indeed."

[ القرآن الكريم The Noble Qur'aan,  سورة لقمان Soorah Luqmaan - ((Prophet) Luqmân) 031, Verse 013 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

And adultery induces polytheism and injustice, especially when it is strong and it occurs through injustice and by using the support of magic and Satan. Allah [ سبحانه و تعالى ], the Exalted combined adultery and polytheism when He [ سبحانه و تعالى ] says,

الزَّانِي لَا يَنكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِكَةً وَالزَّانِيَةُ لَا يَنكِحُهَا إِلَّا زَانٍ أَوْ مُشْرِكٌ ۚ وَحُرِّمَ ذَٰلِكَ عَلَى الْمُؤْمِنِينَ

which means, 

"The adulterer-fornicator marries not but an adulteress-fornicatress or a Mushrikah; and the adulteress-fornicatress, none marries her except an adulterer-fornicator or a Mushrik [and that means that the man who agrees to marry (have a sexual relation with) a Mushrikah (female polytheist, pagan or idolatress) or a prostitute, then surely, he is either an adulterer-fornicator or a Mushrik (polytheist, pagan or idolater). And the woman who agrees to marry (have a sexual relation with) a Mushrik (polytheist, pagan or idolater) or an adulterer-fornicator, then she is either a prostitute or a Mushrikah (female polytheist, pagan, or idolatress)]. Such a thing is forbidden to the believers (of Islâmic Monotheism)."

[ القرآن الكريم The Noble Qur'aan,  سورة النور  Soorah an-Noor - (The Light) 024, Verse 003 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

So these three lead to and result in each other. That is why when the heart has more polytheism than monotheism, it will be more likely to be guilty of adultery and will attach significance to pictures and such things, instead of Allah [ سبحانه و تعالى ].

Allah [ سبحانه و تعالى ] says,

فَمَا أُوتِيتُم مِّن شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَمَا عِندَ اللَّهِ خَيْرٌ وَأَبْقَىٰ لِلَّذِينَ آمَنُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

وَالَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ

which means, 

"So whatever you have been given is but (a passing) enjoyment for this worldly life, but that which is with Allâh (Paradise) is better and more lasting for those who believe (in the Oneness of Allâh – Islâmic Monotheism) and put their trust in their Lord (concerning all of their affairs).

And those who avoid the greater sins, and Al-Fawâhish (illegal sexual intercourse), and when they are angry, they forgive." 

[ القرآن الكريم The Noble Qur'aan, سورة الشورى  Soorah ash-Shooraa - (The Consultation) 042, Verses 036 - 037 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

Allah [ سبحانه و تعالى ] informed us that what He [ سبحانه و تعالى ] has is better for he who believed in Him [ سبحانه و تعالى ] and put his trust in Him [ سبحانه و تعالى ]. This is monotheism. Then He [ سبحانه و تعالى ] talked about those who avoid the power of lust and after that those who overcome the power of anger, so He [ سبحانه و تعالى ] combined monotheism, chastity, and justice, which are the means of all good."

___________________________

[S. Munir]

بسم الله الرحمن الرحيم

In the Name of Allâh, the Most Beneficent, the Most Merciful.

الفوائد AL-FAWA' ID - A Collection Of Wise Sayings by Imam Ibn Al-Qayyim [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 751AH]:

"A Precious Gem: Forms of Rejecting the Qur'an and Uncertainty About It

Forms of rejecting the Qur'an:

One: to refuse to listen to it, have faith in it and pay attention to it.

Two: to refuse to act according to it, abide by its lawful and unlawful commandments, even if the person reads it and has faith in it.

Three: to reject its arbitration and litigation according to its principles and branches of the religion, and to believe that its words are not meant to be indisputable, and that its proofs are verbal and does not reach the level of real knowledge.

Four: to reject careful consideration of it, and fail to understand it and learn that which the Speaker intended.

Five: to reject seeking medication with it concerning all the diseases of the heart, by seeking the cure of such diseases from other than it.

All these are included in the following Qur'anic verse:

وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَٰذَا الْقُرْآنَ مَهْجُورًا

which means, 

"And the Messenger (Muhammad [sal-Allâhu 'alayhi wa sallam]) will say: "O my Lord! Verily, my people deserted this Qur'ân (neither listened to it nor acted on its laws and teachings)." 

[ القرآن الكريم The Noble Qur'aan, سورة الفرقان Soorah al-Furqaan - (The Criterion) 025, Verse 030 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

This is the case with people although some rejection is less than others.

Uncertainty in the hearts concerning the Qur'an, is sometimes an uncertainty about whether it was really revealed by Allah or not, and whether it is really the truth from Allah. Sometimes this uncertainty is whether the Qur'an is Sacred or not, whether it is the word of Allah or a part of His creation. Sometimes it is whether the Qur'an is sufficient or not, whether it is necessary for people or that they are in need of some things other than it, like other reasonable things, analogies, opinions and policies.

Sometimes, it is about its meaning; its entirely clear meanings or interpreting it by leaving the entirely clear meanings and associating offensive interpretations. Sometimes, it is concerned with the entirely clear meanings, and whether or not they are meant to be practiced for their sake or for the sake of interest.

People have such uncertainties in their hearts about the Qur'an. You will find that every innovator in the religion has some kind of uncertainty about the Verses that contradict his innovation in his heart. Every dissolute oppressor has some kind of uncertainty about the Verses that come in between him and his will. So consider this meaning carefully, then be pleased with that to which you are inclined."

___________________________

[S. Munir]

بسم الله الرحمن الرحيم

In the Name of Allâh, the Most Beneficent, the Most Merciful.

الفوائد AL-FAWA' ID - A Collection Of Wise Sayings by Imam Ibn Al-Qayyim [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 751AH]:

"A Rule: The Perfection of Oneself

The required perfection of oneself includes two things:

One: it should be a deep-rooted state and an indispensable part of one's character.

Two: it should be a character of perfection within himself.

If it is not in this way, it will not be perfection. Therefore, the person who tries to achieve perfection should compete for it and be sorry if he misses out on it. This is nothing else but learning about his True Creator and Lord [Allaah سبحانه و تعالى , Glorified and Exalted be He ], without whom there would be no righteousness, comfort and pleasure, which is only found in learning about Him [ سبحانه و تعالى ], the Almighty [ سبحانه و تعالى ], and wishing to see His [ سبحانه و تعالى ] Countenance, and following the road that leads to Him [ سبحانه و تعالى ] and His [ سبحانه و تعالى ] Pleasure and Dignity. This should become a deep-rooted and indispensable state.

Apart from that, all other knowledge, will and deeds are considered to be either that which does not benefit him and does not perfect him, or that which prevents him from harm, especially if it becomes deep-rooted. In this case, it will torture and pain him according to its firmness within him.

The advantages that are separated from the self, such as clothing, vehicles, residence, high rank and wealth; they are in reality, something that is borrowed for some time, then the Lender [ Allaah سبحانه و تعالى ] will take them back. By then, and according to the degree of your attachment to these things, you will be in a state of pain and suffering because the Lender [ Allaah سبحانه و تعالى ] has taken back what He [ سبحانه و تعالى ] had lent you. And if they have become very dear to you, you will feel even greater pain and regret.

Therefore, anyone who wishes to attain happiness for himself should consider this point carefully. This is because most of creation are making every effort to deprive themselves, their own sufferance and regret, while thinking they are working for their happiness and comfort. They can only obtain real pleasure according to the degree of knowledge, love and good behavior they acquire. And their pain and regret will be according to the degree to which they miss these great targets. So, when they lack these qualities, they will only have physical and mental forces, with which they eat, drink, marry, get angry and obtain the rest of their pleasures and the facilities of their life.

They will not receive any honor or merit, but only lowliness, because these forces suit beasts better than people. They may be better than them and more distinguished, in the sense that they will be surer to bring harm upon themselves. Therefore, you should abandon a form of perfection that is shared by beasts, which may even surpass you in it, and which are more competent in it than you. You should abandon it so as to attain real perfection and there is no perfection except when Allah [ سبحانه و تعالى ] grants it."

___________________________

[S. Munir]

بسم الله الرحمن الرحيم

In the Name of Allâh, the Most Beneficent, the Most Merciful.

الفوائد AL-FAWA' ID - A Collection Of Wise Sayings by Imam Ibn Al-Qayyim [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 751AH]:

"A Precious Gem: The Reward of Being Busy in the Service of Allah [ سبحانه و تعالى ]

If the servant of Allah [ سبحانه و تعالى , Subhanahu wa Ta'ala, Glorified and Exalted be He ] begins the day and the evening, without having any other concern except Allah [ سبحانه و تعالى ], the Almighty, He [ سبحانه و تعالى ] will fulfill all his needs and relieve all his worries. He [ سبحانه و تعالى ] will empty the servant's heart for the sake of His [ سبحانه و تعالى ] Love, his tongue will constantly remember Him [ سبحانه و تعالى ] and he will have the strength to perform religious duties for His [ سبحانه و تعالى ] sake.

And if he begins the day and the evening, without having any other concern except the life of this world, Allah [ سبحانه و تعالى ], the Almighty will cast worry and grief into his heart. He [ سبحانه و تعالى ], the Almighty will leave him to himself, and keep his heart busy with things other than His [ سبحانه و تعالى ] Love. His tongue will not remember Allah [ سبحانه و تعالى ] but will only be concerned with the creation. He will use all his strength in things other than the sake of Allah [ سبحانه و تعالى ], 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 [ سبحانه و تعالى ], to obey and love Him [ سبحانه و تعالى ], will be afflicted with the servitude, love and service of creation.

Allah [ سبحانه و تعالى ] says in the Qur'an,

وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَٰنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ

which means, 

" And whosoever turns away blindly from the remembrance of the Most Gracious (Allâh) (i.e. this Qur'ân and worship of Allâh), We appoint for him Shaitân (Satan – devil) to be a Qarîn (a companion) to him." 

[ القرآن الكريم The Noble Qur'aan, سورة الزخرف  Soorah az-Zukhruf - (The Gold Adornments) 043, Verse 036 ]

[ Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam. ]

Abu Sufyan bin 'Uyaynah  [ رحمه الله , rahimahullaah, may Allaah have mercy on him ] [1] 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.

_______________________________________________

Note:

[1] His full name is Sufyan bin 'Uyaynah bin Maymun Al-Hilaly AI-Kufi [ رحمه الله ]. He [ رحمه الله ] was a faithful memorizer, and the imam of the Sacred mosque of Mecca. He [ رحمه الله ] was one of the leaders of the study of hadith. He [ رحمه الله ] died (may Allah have mercy upon him) in 198 A. H. 

Adopted from Tahdhib At-Tahdhib (4\117), Tarikh Al-Bukhari Alkabir (4\94), Aj-Jarh wa-Ta'dl (4\973), Mizanul-I'tidal (2\170) and Siyar A'lam An-Nubala' (8\454)."

___________________________

[S. Munir]

بسم الله الرحمن الرحيم

In the Name of Allâh, the Most Beneficent, the Most Merciful.

الفوائد AL-FAWA' ID - A Collection Of Wise Sayings by Imam Ibn Al-Qayyim [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 751AH]:

"A Precious Gem: Elements of Knowledge

Knowledge is to transfer the image of a given thing and establish it in the heart. And action is to transfer the theoretical image from the heart and establish it in the world. Therefore, if the one, which is established in the heart corresponds to the reality, then it is true knowledge.

It is often true that some images that have no real existence remain within oneself, and the person who has adopted it in himself takes it to be true knowledge, whereas it has no reality. The knowledge of most people is of this kind.

There are two kinds that conform with reality: the first one is used to accomplish the perfection of the self by understanding and knowing it, and that is done through knowing Allah [ سبحانه و تعالى , Subhanahu wa Ta'ala, Glorified and Exalted be He ], His [ سبحانه و تعالى ] Names, Attributes, Actions, Books, Commands and what He [ سبحانه و تعالى ] has forbidden.

The second one cannot make us perfect, and that is the knowledge that is not important, and therefore does not benefit when it is learned. The Prophet [ صلى الله عليه و سلم ,  may Allah exalt his mention and render him and his message safe from every derogatory thing ] used to seek refuge with Allah [ سبحانه و تعالى ] from the knowledge that is not beneficial. And this is the case with most good knowledge, such as astronomy, its stages, the number of its stars, its quantities, and the knowledge of the number of mountains, their color, their measurements and so on.

Therefore, the honor of knowledge depends on its content and the level of its necessity, and surely that is nothing else except knowing Allah [ سبحانه و تعالى ] and everything related to Him [ سبحانه و تعالى ].

The flaw of knowledge is when it is not in conformity with Allah's [ سبحانه و تعالى ] Will, which He [ سبحانه و تعالى ] loves and which pleases Him [ سبحانه و تعالى ]. That is when knowledge becomes corrupted. The corruption of knowledge occurs when people believe that something is lawful and pleases Allah [ سبحانه و تعالى ], but in reality it is not the case, or to believe that it makes the person become closer to Allah [ سبحانه و تعالى ] even if it does not.

The corruption of one's intention is when deeds are not done for the sake of Allah [ سبحانه و تعالى ] and the Hereafter, but done for the sake of this worldly life. There is no way to be safe from these two flaws concerning knowledge and deeds, except by learning that which the Messenger [ صلى الله عليه و سلم ] brought from Allah [ سبحانه و تعالى ] concerning knowledge, learning, seeking Allah's [ سبحانه و تعالى ] Countenance and the Hereafter along with the subject of intention and will. Furthermore, faith and certainty bring about beneficial knowledge and good will, and both of them cause faith and increase it. Hence, it becomes clear that the deviation of the majority of people from faith is due to their deviation from beneficial knowledge and good will. And faith cannot be completed unless it is learnt from the light of Prophethood, by cleansing the will from the blemishes of vain desires and the will of the man.

His knowledge would then be adopted from the light of inspiration, his seeking of Allah's [ سبحانه و تعالى ] Countenance and the Hereafter. Therefore, this would be the best person in terms of knowledge and action, and he would be among the leaders who give guidance under Allah's [ سبحانه و تعالى ] Command and among the successors of His Messenger [ صلى الله عليه و سلم ] in his nation."

___________________________

[S. Munir]

بسم الله الرحمن الرحيم

In the Name of Allâh, the Most Beneficent, the Most Merciful.

الفوائد AL-FAWA' ID - A Collection Of Wise Sayings by Imam Ibn Al-Qayyim [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 751AH]:

"An Important Rule: The Apparent and Hidden Aspects of Faith

Faith has both apparent and hidden aspects. Its apparent aspect is when it is related by the tongue and acted upon by the body. The hidden aspect is the acknowledgment of the heart, and its submission and love. Therefore, the apparent aspect of faith will be of no use for someone who does not have the hidden aspect, though his blood is spared and his wealth and children are preserved by it. And no hidden aspect will be of any use, unless there is no fear that it will be weakened, coerced or in fear of being ruined. Therefore, the failure of apparent deeds without the existence of any real prevention, means the corruption of the hidden aspect and lack of faith. Its deficiency refers to its deficiency of faith and intensity refers to its intensity of faith.

Therefore, faith is the heart and core of Islam, and certainty is the heart and core of faith. Any piece of knowledge or deed that does not make faith and certainty stronger is abnormal, and any faith that does not urge one to perform good deeds is abnormal."

___________________________

[S. Munir]

بسم الله الرحمن الرحيم

In the Name of Allâh, the Most Beneficent, the Most Merciful.

الفوائد AL-FAWA' ID - A Collection Of Wise Sayings by Imam Ibn Al-Qayyim [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 751AH]:

"A Precious Gem: Trust in Allah [ سبحانه و تعالى ]

There are two kinds of trust in Allah [ سبحانه و تعالى , Glorified and Exalted be He]:

One is: to trust in Him [ سبحانه و تعالى ] concerning one's needs and worldly interests or for the sake of removing worldly harms and misfortunes.

Two is: to trust in Him [ سبحانه و تعالى ] in order to obtain that which He [ سبحانه و تعالى ] loves and what pleases Him [ سبحانه و تعالى ] like faith, certainty, jihad and inviting people to Allah [ سبحانه و تعالى ].

Between the two kinds, there is great excellence that cannot be counted by anyone but Allah [ سبحانه و تعالى ]. So when the servant puts his trust in Him [ سبحانه و تعالى ] as He [ سبحانه و تعالى ] should be trusted according to the second kind, this will suffice him without the first one. And when he puts his trust in Him [ سبحانه و تعالى ] according to the first kind without the second one, it will also suffice him, but he will not have the same blessed end. The greatest trust in Allah [ سبحانه و تعالى ] is that of guidance, adhering to Monotheism, following the example of the Messenger of Allah [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ], and opposing the sinners and the wicked. This is the trust of the Prophets [ عليه السلام , peace be upon them ] and that of their sincere followers.

Trusting in Allah [ سبحانه و تعالى ] is sometimes done out of necessity, in the sense that the servant does not have any other choice but to trust in Allah [ سبحانه و تعالى ], like when life's circumstances become straitened for him, and he perceives that there is no fleeing from Allah [ سبحانه و تعالى ], and no refuge but with Him [ سبحانه و تعالى ].

And at other times, trusting in Allah [ سبحانه و تعالى ] is voluntarily, and that is in the existence of the means that leads to the purpose. If he leaves the recommended means, he will be dispraised for having done so. And if he makes use of the means and fails to trust in Allah [ سبحانه و تعالى ], he will be dispraised for having done so, for it is a basic principle of Islam, and is mentioned in the Qur'an, and it should be practiced.

If the means is forbidden, it will be unlawful for him to make use of it, and there will be no other way for him except to put his trust in Allah [ سبحانه و تعالى ], for putting one's trust in Allah [ سبحانه و تعالى ] is the greatest means of attaining one's goal and removing harm. If the means is permissible, then you must ensure that it does not weaken your trust in Allah [ سبحانه و تعالى ]. If it does weaken your trust in Allah [ سبحانه و تعالى ] and your heart is confused, then it would better to leave it. And if it does not weaken it, then it would be better to engage in it, for the Wisdom of the Most Just [ سبحانه و تعالى ] requires the effect to be connected to it.

You should never try to frustrate His [ سبحانه و تعالى ] Wisdom, especially when you are seeking to submit to Him [ سبحانه و تعالى ]. In that case, you will have performed the submission of the heart by putting your trust in Allah [ سبحانه و تعالى ], and the submission of the body by performing the pious act.

To make use of the recommended means is to achieve trust in Allah [ سبحانه و تعالى ]. And whoever abandons them, his trust in Allah [ سبحانه و تعالى ] will not be sound. It is like using a means that leads to obtaining good and fulfills one's hope, so if it is not made use of, then the person's hope would become a mere wish, and quitting it would cause his trust to become weak.

The secret and the reality of trust in Allah [ سبحانه و تعالى ] is the reliance of the heart on Allah [ سبحانه و تعالى ] Alone. The person who relies on Allah [ سبحانه و تعالى ], and not on any other person or thing, will not be harmed. Therefore, trusting in Allah [ سبحانه و تعالى ] in word only is totally different from trusting in Him [ سبحانه و تعالى ] with the heart. It is the same as repentance with the tongue while having the intention to commit sins again, and the repentance of the sincere heart even if the tongue has not said anything. For the statement of the servant: "I have put my trust in Allah" with the intention of something else in his heart is like the statement "I have repented to Allah" with the intention of committing sins."

___________________________