As'salamu Alaikunna wa Rahmatullah wa Barakathu, Listen Muslimah!
I look just like you.We worship the same lord 5 times daily and Nawafal prayers to.We relay on Allah to help us through.Let's encourage one another to do whats right and forbid whats wrong, and not call one another when we hear that cursed song.We have work to do in this life in deed, and I pray to Allah that we both take heed.This is no joke my sister I tell you so, because when the angels are sent to us we have to go.So Listen my sister, lets not waste time, because our book will be giving in our left or right and time will rewind, all the deeds that we do in this world today will be presented to us on the last day.Repentence is somthing that we should rush to do, and begging to Allah on that day He will let us through, the gates of Jannah that's where I will like to be reunited with you.
Monday, 10 May 2010
Friday, 7 May 2010
Conférences très très émouvante du shikh Abdul Mohsen Al-Ahmed (a regarder jusqu'au bout jazakoum Allahu kheiran!!)
http://www.dailymotion.com/video/x83f93_conference-tres-tres-emouvante-inva_lifestyle
http://www.dailymotion.com/video/xbpzaj_conference-tres-tres-emouvante-inva_webcam
http://www.dailymotion.com/video/xbq8um_conference-tres-tres-emouvante-inva_webcam
http://www.dailymotion.com/video/xbq97m_conference-tres-tres-emouvante-inva_webcam
http://www.dailymotion.com/video/xbpzaj_conference-tres-tres-emouvante-inva_webcam
http://www.dailymotion.com/video/xbq8um_conference-tres-tres-emouvante-inva_webcam
http://www.dailymotion.com/video/xbq97m_conference-tres-tres-emouvante-inva_webcam
L'histoire des Prophetes
http://www.dailymotion.com/video/x6b476_les-histoires-des-prophetes-e01-ada_lifestyle
http://www.dailymotion.com/video/x6bsje_les-histoires-des-prophetes-e01-ada
http://www.dailymotion.com/video/x6c1j9_les-histoires-des-prophetes-e02-ada
http://www.dailymotion.com/video/x6fe2o_les-histoires-des-prophetes-e02-ada_lifestyle
Beaucoup plus d'episodes a suivre in sha ALlah
http://www.dailymotion.com/video/x6bsje_les-histoires-des-prophetes-e01-ada
http://www.dailymotion.com/video/x6c1j9_les-histoires-des-prophetes-e02-ada
http://www.dailymotion.com/video/x6fe2o_les-histoires-des-prophetes-e02-ada_lifestyle
Beaucoup plus d'episodes a suivre in sha ALlah
Avis des savants sur l'importance de l'arabe littéraire
السلام عليكم و رحمة الله و بركاته
L'importance de la langue arabe littéraire (avis des savants)
Omar ibn Alkhattab 
a dit : « Apprenez la langue arabe car elle fait parti de votre religion ». [Ibn Abi Chayba dans son Mousnaf].
Il a dit aussi : « Faites l'analyse grammatical du coran car il est en arabe ». [Ibn Abi Chayba dans son Mousnaf].
Oubay ibn Ka'b
a dit : « Apprenez l'arabe comme vous apprenez le Coran ». [Ibn Abi Chayba dans son Mousnaf].
Cheikh Al Islam Ibn Taymiya
a dit : « Certes la langue arabe fait parti de la religion, et sa connaissance est une obligation, car la compréhension du Coran et de la Sounna est obligatoire, et ils ne peuvent être compris qu'avec l'arabe, et lorsqu'on ne peut effectuer une obligation que par une chose alors cette chose devient obligatoire. »
Il a dit aussi : « Achafi'i a dit : « La langue qu'Allah a choisi est la langue arabe, Il a faire descendre Son précieux livre (le coran) en arabe, et en a fait la langue du dernier des prophètes. Et pour cela on dit qu'il est du devoir de chacun capable d'apprendre l'arabe de l'apprendre car elle est la première langue. » [Iktidha assirata almoustakim (1/464)].
Souyouti a dit : « Celui qui interprète le coran doit avant de commencer son interprétation connaitre 15 sciences, premièrement :la science de la langue arabe, deuxièmement : la science grammaticale (nahou), troisièmement : la conjugaison (sarf)... »[Alïtkan fi 'ouloum alkoran].
Cheikh Outheymine a dit : « Les non arabophones n'ont pas d'excuse du fait que le coran n'est pas dans leur langue mais il est de leur devoir d'apprendre la langue du coran si la compréhension du coran et de la sounna du prophète ne peut être qu'avec l'apprentissage de l'arabe alors l'apprentissage de l'arabe devient donc obligatoire » [Majmou' alfatawa wa risaïl ibn otheymine]
Cheikh Moqbel a dit : « Nos conseils à l'ensemble est d'apprendre ce qu'ils peuvent du Coran et de connaitre quelque chose de la sounna du prophète et aussi le grand intérêt pour la langue arabe car elle est la langue du coran... » [Tahfatoul majed 'ala asïla alhadhir walgharib, question 178].
Il a dit aussi : « On conseille l'étudiant en science et celui qui aime la sounna du prophète de prendre de la langue arabe ce qui permettra d'habituer sa langue et d'en connaitre le sens car le coran comme l'a décrit Allah : « Un Coran [en langue] arabe, dénué de tortuosité », et la sounna du prophète est en arabe. » [Almoukatarahou fi ajwiba asïla almoustarah].
Sheikh Al Islam Ibn Taymiyya (Rahimahou Allah)
وقال شيخ الإسلام ابن تيمية –رحمه الله - : واعلم أن اعتياد اللغة يؤثر في العقل ، والخلق ، والدين تأثيرا قويا بينا، ويؤثر أيضا في مشابهة صدر هذه الأمة من الصحابة والتابعين، ومشابهتهم تزيد العقل والدين والخلق.
Sheikh Al Islam Ibn Taymiyya (rahimahou Allah) a dit: « …Sachez que le fait d'être habitué à s'exprimer dans une langue par accoutumance agit avec une grande influence sur notre cerveau et sur notre comportement mais également sur notre pratique de la religion de façon évidente.
Il en résulte, de ce fait, la recherche d'une certaine identité vis-à-vis du « tronc » de cette communauté qui sont [les premières générations] d'entre les Compagnons et ceux qui les ont suivi.
Ce rapport ne fera qu'améliorer notre raisonnement, la pratique de la religion et notre comportement.
وأيضا فإن نفس اللغة العربية من الدين ، ومعرفتها فرض واجب، فإن فهم الكتاب والسنة فرض، ولا يفهم إلا بفهم اللغة العربية، وما لا يتم الواجب إلا به فهو واجب .
ثم منها ما هو واجب على الأعيان، ومنها ما هو واجب على الكفاية.
De plus, la langue arabe est l'essence même de l'Islam et son apprentissage est une obligation religieuse.
En effet, la compréhension du Coran et de la Sounna est obligatoire et cela n'est possible qu'en ayant compris la langue arabe au préalable, c'est-à-dire que les moyens qui sont nécessaires pour accomplir ce devoir religieux deviennent eux aussi obligatoires.
Il y a parmi ces obligations, celles qui sont propre à tout individu [fard 'ayan] et d'autres qui concernent la communauté [fard kifâya] et donc, si certaines personnes les accomplissent le reste en est exempté.
وهذا معنى ما رواه أبو بكر بن أبي شيبة حدثنا عيسى بن يونس عن ثور عن عمر بن يزيد قال كتب عمر إلى أبي موسى الأشعري رضي الله عنه أما بعد فتفقهوا في السنة وتفقهوا في العربية وأعربوا القرآن فإنه عربي.
C'est la signification de ce qu'a relaté Abou Bakr Ibn Abî Shaybah qui a dit : « ' Issa Ibn Younes nous a dit que Thawr a dit de 'Omar Ibn Yazid que 'Omar a écrit à Abou Moussa Al Ash'ari, qu'Allah l'agrée, pour lui dire: "apprenez la Sounna et apprenez l'arabe; Annalysez (grammaticalement) le Coran car il est en arabe".
وفي حديث آخر عن عمر رضي الله عنه أنه قال تعلموا العربية فإنها من دينكم وتعلموا الفرائض فإنها من دينكم
Selon un autre hadith rapporté par 'Omar, qu'Allah l'agrée, il a dit :"apprenez l'arabe car elle fait partie de votre religion, et apprenez les sciences de l'héritage car ceci fait partie de votre Religion".
وهذا الذي أمر به عمر رضي الله عنه من فقه العربية وفقه الشريعة يجمع ما يحتاج إليه لأن الدين فيه فقه أقوال وأعمال ففقه العربية هو الطريق إلى فقه أقواله وفقه السنة هو الطريق إلى فقه أعماله.
( اقتضاء الصراط المستقيم 1/424)
Ceci est donc l'ordonnance émanant de 'Omar, qu'Allah l'agrée, regroupant ainsi entre l'étude de la langue arabe et la compréhension des fondements de la jurisprudence islamique [Shari'a] qui combine [parfaitement] les choses qui nous sont nécessaires car la religion islamique implique la connaissance des paroles et des actes [à accomplir]. La connaissance de l'arabe est justement le moyen d'aboutir à la compréhension de ces paroles et la connaissance de la Sounna est le moyen de comprendre les actes dans l'Islam ».
a dit : « Apprenez la langue arabe car elle fait parti de votre religion ». [Ibn Abi Chayba dans son Mousnaf].Il a dit aussi : « Faites l'analyse grammatical du coran car il est en arabe ». [Ibn Abi Chayba dans son Mousnaf].
Oubay ibn Ka'b
a dit : « Apprenez l'arabe comme vous apprenez le Coran ». [Ibn Abi Chayba dans son Mousnaf].Cheikh Al Islam Ibn Taymiya
a dit : « Certes la langue arabe fait parti de la religion, et sa connaissance est une obligation, car la compréhension du Coran et de la Sounna est obligatoire, et ils ne peuvent être compris qu'avec l'arabe, et lorsqu'on ne peut effectuer une obligation que par une chose alors cette chose devient obligatoire. » Il a dit aussi : « Achafi'i
a dit : « La langue qu'Allah a choisi est la langue arabe, Il a faire descendre Son précieux livre (le coran) en arabe, et en a fait la langue du dernier des prophètes. Et pour cela on dit qu'il est du devoir de chacun capable d'apprendre l'arabe de l'apprendre car elle est la première langue. » [Iktidha assirata almoustakim (1/464)].Souyouti
a dit : « Celui qui interprète le coran doit avant de commencer son interprétation connaitre 15 sciences, premièrement :la science de la langue arabe, deuxièmement : la science grammaticale (nahou), troisièmement : la conjugaison (sarf)... »[Alïtkan fi 'ouloum alkoran].Cheikh Outheymine
a dit : « Les non arabophones n'ont pas d'excuse du fait que le coran n'est pas dans leur langue mais il est de leur devoir d'apprendre la langue du coran si la compréhension du coran et de la sounna du prophète ne peut être qu'avec l'apprentissage de l'arabe alors l'apprentissage de l'arabe devient donc obligatoire » [Majmou' alfatawa wa risaïl ibn otheymine]Cheikh Moqbel
a dit : « Nos conseils à l'ensemble est d'apprendre ce qu'ils peuvent du Coran et de connaitre quelque chose de la sounna du prophète et aussi le grand intérêt pour la langue arabe car elle est la langue du coran... » [Tahfatoul majed 'ala asïla alhadhir walgharib, question 178].Il a dit aussi : « On conseille l'étudiant en science et celui qui aime la sounna du prophète de prendre de la langue arabe ce qui permettra d'habituer sa langue et d'en connaitre le sens car le coran comme l'a décrit Allah : « Un Coran [en langue] arabe, dénué de tortuosité », et la sounna du prophète est en arabe. » [Almoukatarahou fi ajwiba asïla almoustarah].
Sheikh Al Islam Ibn Taymiyya (Rahimahou Allah)
وقال شيخ الإسلام ابن تيمية –رحمه الله - : واعلم أن اعتياد اللغة يؤثر في العقل ، والخلق ، والدين تأثيرا قويا بينا، ويؤثر أيضا في مشابهة صدر هذه الأمة من الصحابة والتابعين، ومشابهتهم تزيد العقل والدين والخلق.
Sheikh Al Islam Ibn Taymiyya (rahimahou Allah) a dit: « …Sachez que le fait d'être habitué à s'exprimer dans une langue par accoutumance agit avec une grande influence sur notre cerveau et sur notre comportement mais également sur notre pratique de la religion de façon évidente.
Il en résulte, de ce fait, la recherche d'une certaine identité vis-à-vis du « tronc » de cette communauté qui sont [les premières générations] d'entre les Compagnons et ceux qui les ont suivi.
Ce rapport ne fera qu'améliorer notre raisonnement, la pratique de la religion et notre comportement.
وأيضا فإن نفس اللغة العربية من الدين ، ومعرفتها فرض واجب، فإن فهم الكتاب والسنة فرض، ولا يفهم إلا بفهم اللغة العربية، وما لا يتم الواجب إلا به فهو واجب .
ثم منها ما هو واجب على الأعيان، ومنها ما هو واجب على الكفاية.
De plus, la langue arabe est l'essence même de l'Islam et son apprentissage est une obligation religieuse.
En effet, la compréhension du Coran et de la Sounna est obligatoire et cela n'est possible qu'en ayant compris la langue arabe au préalable, c'est-à-dire que les moyens qui sont nécessaires pour accomplir ce devoir religieux deviennent eux aussi obligatoires.
Il y a parmi ces obligations, celles qui sont propre à tout individu [fard 'ayan] et d'autres qui concernent la communauté [fard kifâya] et donc, si certaines personnes les accomplissent le reste en est exempté.
وهذا معنى ما رواه أبو بكر بن أبي شيبة حدثنا عيسى بن يونس عن ثور عن عمر بن يزيد قال كتب عمر إلى أبي موسى الأشعري رضي الله عنه أما بعد فتفقهوا في السنة وتفقهوا في العربية وأعربوا القرآن فإنه عربي.
C'est la signification de ce qu'a relaté Abou Bakr Ibn Abî Shaybah qui a dit : « ' Issa Ibn Younes nous a dit que Thawr a dit de 'Omar Ibn Yazid que 'Omar a écrit à Abou Moussa Al Ash'ari, qu'Allah l'agrée, pour lui dire: "apprenez la Sounna et apprenez l'arabe; Annalysez (grammaticalement) le Coran car il est en arabe".
وفي حديث آخر عن عمر رضي الله عنه أنه قال تعلموا العربية فإنها من دينكم وتعلموا الفرائض فإنها من دينكم
Selon un autre hadith rapporté par 'Omar, qu'Allah l'agrée, il a dit :"apprenez l'arabe car elle fait partie de votre religion, et apprenez les sciences de l'héritage car ceci fait partie de votre Religion".
وهذا الذي أمر به عمر رضي الله عنه من فقه العربية وفقه الشريعة يجمع ما يحتاج إليه لأن الدين فيه فقه أقوال وأعمال ففقه العربية هو الطريق إلى فقه أقواله وفقه السنة هو الطريق إلى فقه أعماله.
( اقتضاء الصراط المستقيم 1/424)
Ceci est donc l'ordonnance émanant de 'Omar, qu'Allah l'agrée, regroupant ainsi entre l'étude de la langue arabe et la compréhension des fondements de la jurisprudence islamique [Shari'a] qui combine [parfaitement] les choses qui nous sont nécessaires car la religion islamique implique la connaissance des paroles et des actes [à accomplir]. La connaissance de l'arabe est justement le moyen d'aboutir à la compréhension de ces paroles et la connaissance de la Sounna est le moyen de comprendre les actes dans l'Islam ».
L'Imam Shafi'I (rahimahou Lah)
En discutant de l'importance de la langue arabe quant à la protection, la compréhensionet la pratique de l'Islam, le noble Imam, Imam Shafi'i a dit :
Il est obligatoire pour tout Musulman d'apprendre la langue arabe de son mieux afin qu'il puisse faire l'attestation qu' « il n'y a de Dieu que Dieu et que Muhammad est Son prophète » , et de réciter le Livre d'Allah, et de prononcer en mentionnant ce qui lui incombe, le takbir et ce qui lui est ordonné, le tasbih, le tashahhud et autres.
Tout ce qui est rajouté à la langue qu'Allah a désigné comme la sienne (celle de Muhammad) par laquelle Il a scellé Sa lignée de prophètes et par laquelle Il a révélé le dernier de Ses Livres, est pour le bien de l'Homme, aussi bien qu'il est du devoir de l'Homme d'apprendre à prier dans la direction vers où il doit se tourner, et d'être fidèle dans l'accomplissement de ses devoirs imposés ou recommandés.
J'ai commencé à expliquer la raison pour laquelle le Qur'an a été révélé en langue arabe plutôt qu'une autre langue. Quiconque comprend entièrement le sens de la connaissance offerte par le Livre d'Allah ne peut être ignorant de la richesse de cette langue. Sa variété de valeurs sémantiques pour chaque mot est aussi remarquable que sa variété de mots pour décrire une seule valeur sémantique.
Les doutes apparaissant chez celui qui est ignorant de la langue arabe vont disparaître chez celui qui la connaît. Tous les Musulmans doivent être conscients que le Qur'an a été révélé en langue arabe et ceux qui communiquent ce message aux autres accomplissent une bonne action.
Ce type d'acte surérogatoire de bienfaisance ne doit être négligé de personne, sauf ceux qui délaissent le chemin vers le succès.
Expliquer la vérité aux autres est un acte de dévouement. Le dévouement et l'accomplissement de ce qui est juste font tous deux parties du devoir d'obéissance du croyant envers Allah et l'obéissance envers Allah comprend toutes les actions de bienfaisance. »
D'après l'Imam Shafi'I dans « Al-Risalah Fi Usul al-Fiqh
http://www.fourqane.fr/forum/viewtopic.php?t=7915&sid=3fee5c6639d784ac1df03960033d76af
السلام عليكم و رحمة الله و بركاته
Wednesday, 5 May 2010
Sunday, 2 May 2010
A Precious Gem: Jihad is Ordained for You by Ibn Qayyim al Jawziyyah
A Precious Gem: Jihad is Ordained for You
Allah, the Almighty says
"Jihad (fighting in the Cause of Allah) is ordained for you (Muslims) though you dislike it, 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.
(AIBaqarah,2:216)
And He, the Exalted and ever Majestic says,
"If you dislike them, it may be that you dislike a thing and Allah brings through it a great deal of good." (An-Nisa', 4:19)
The first verse is talking about Jihad, which is the perfection of the power of anger and righteous indignation, and the second is about marriage, which is the perfection of the power of lust.The servant hates to face his enemy using his power of anger fearing for himself while this hateful matter is good for him in his life and the next and he likes to make peace and forget about
jihad while this matter is bad for him in his life and the next. Also, the servant sometimes dislikes a woman because of one of her qualities while keeping her as his wife might grant him much good that he is not aware of and sometimes he loves a woman for one of her qualities and keeping her will bring him much evil that he is not aware of. The human being as Allah describes him is unjust and foolish. He should not make his criteria of what is harmful or beneficial for himself according to what he loves or hates, but the criteria should be what Allah has chosen for him in the form of orders and prohibitions. The best and most useful thing for him is to obey Allah in secret and in public, and the worst and most harmful thing for him is to disobey Allah either secretly or publicly. If he sincerely obeys and worships Allah, every matter that he hates will be good for him but if he abandons obedience and worship, every matter that he loves will be evil and bad for him. Whoever truly knows Allah, His names, and His attributes, will surely know that any distress or harm that has happened to him bears interest and benefits that his mind cannot comprehend and may even benefit the servant in something that he hates.
Allah, the Almighty says
"Jihad (fighting in the Cause of Allah) is ordained for you (Muslims) though you dislike it, 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.
(AIBaqarah,2:216)
And He, the Exalted and ever Majestic says,
"If you dislike them, it may be that you dislike a thing and Allah brings through it a great deal of good." (An-Nisa', 4:19)
The first verse is talking about Jihad, which is the perfection of the power of anger and righteous indignation, and the second is about marriage, which is the perfection of the power of lust.The servant hates to face his enemy using his power of anger fearing for himself while this hateful matter is good for him in his life and the next and he likes to make peace and forget about
jihad while this matter is bad for him in his life and the next. Also, the servant sometimes dislikes a woman because of one of her qualities while keeping her as his wife might grant him much good that he is not aware of and sometimes he loves a woman for one of her qualities and keeping her will bring him much evil that he is not aware of. The human being as Allah describes him is unjust and foolish. He should not make his criteria of what is harmful or beneficial for himself according to what he loves or hates, but the criteria should be what Allah has chosen for him in the form of orders and prohibitions. The best and most useful thing for him is to obey Allah in secret and in public, and the worst and most harmful thing for him is to disobey Allah either secretly or publicly. If he sincerely obeys and worships Allah, every matter that he hates will be good for him but if he abandons obedience and worship, every matter that he loves will be evil and bad for him. Whoever truly knows Allah, His names, and His attributes, will surely know that any distress or harm that has happened to him bears interest and benefits that his mind cannot comprehend and may even benefit the servant in something that he hates.
Monday, 26 April 2010
Ten useless time waster.....
1. Knowledge that is not acted on
2. The deed that has neither sincerity nor is based on following the righteous examples of others
3. Money that is hoarded, as the owner neither enjoys it during this life nor obtains any reward for it in the Hereafter
4. The heart that is empty of love and longing for Allah, and of seeking closeness to Him
5. A body that does not obey and serve Allah
6. Loving Allah without following His orders or seeking His pleasure
7. Time that is not spent in expiating sins or seizing opportunities to do good
8. A mind that thinks about useless matters
9. Serving those who do not bring you close to Allah, nor benefit you in your life
10. Hoping and fearing whoever is under the authority of Allah and in His hand; while he cannot bring any benefit or harm to himself, nor death, nor life; nor can he resurrect himself.
However the greater of these matters are wasting the heart and wasting time. Wasting the heart is done by preferring this worldly life over the Hereafter, and wasting time is done by having incessant hope. Destruction occurs by following one’s desires and having incessant hope, while all goodness is found in following the right path and preparing oneself to meet Allah.
How strange it is that when a servant of Allah has a [worldly] problem, he seeks help of Allah, but he never asks Allah to cure his heart before it dies of ignorance, neglect, fulfilling one’s desires and being involved in innovations. Indeed, when the heart dies, he will never feel the significance or impact of his sins.
اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْماً نَافِعاً، وَرِزْقاً طَيِّباً، وَعَمَلاً مُتَقَبَّلاً
Allaahumma 'innee 'as'aluka 'ilman naafi'an, wa rizqan tayyiban, wa 'amalan mutaqabbalan.
O Allah, I ask You for knowledge that is of benefit , a good provision , and deeds that will be accepted.
2. The deed that has neither sincerity nor is based on following the righteous examples of others
3. Money that is hoarded, as the owner neither enjoys it during this life nor obtains any reward for it in the Hereafter
4. The heart that is empty of love and longing for Allah, and of seeking closeness to Him
5. A body that does not obey and serve Allah
6. Loving Allah without following His orders or seeking His pleasure
7. Time that is not spent in expiating sins or seizing opportunities to do good
8. A mind that thinks about useless matters
9. Serving those who do not bring you close to Allah, nor benefit you in your life
10. Hoping and fearing whoever is under the authority of Allah and in His hand; while he cannot bring any benefit or harm to himself, nor death, nor life; nor can he resurrect himself.
However the greater of these matters are wasting the heart and wasting time. Wasting the heart is done by preferring this worldly life over the Hereafter, and wasting time is done by having incessant hope. Destruction occurs by following one’s desires and having incessant hope, while all goodness is found in following the right path and preparing oneself to meet Allah.
How strange it is that when a servant of Allah has a [worldly] problem, he seeks help of Allah, but he never asks Allah to cure his heart before it dies of ignorance, neglect, fulfilling one’s desires and being involved in innovations. Indeed, when the heart dies, he will never feel the significance or impact of his sins.
اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْماً نَافِعاً، وَرِزْقاً طَيِّباً، وَعَمَلاً مُتَقَبَّلاً
Allaahumma 'innee 'as'aluka 'ilman naafi'an, wa rizqan tayyiban, wa 'amalan mutaqabbalan.
O Allah, I ask You for knowledge that is of benefit , a good provision , and deeds that will be accepted.
( to be recited in Arabic in the morning)
Ibn As-Sunni, no. 54, Ibn Majah no. 925. Its chain of transmission is good (Hasan), Ibn Al-Qayyim 2/375Great Pearls of Wisdom
Great Pearls of Wisdom
• Beware of the one who is an enemy to the people of the Our'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 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 and turn to Him, he will find his pleasure in using this power to gain closeness to Allah .
. Pleasures other than those will be less significant and rare.
Al Fawaid
• Beware of the one who is an enemy to the people of the Our'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 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 and turn to Him, he will find his pleasure in using this power to gain closeness to Allah .
. Pleasures other than those will be less significant and rare.
Al Fawaid
Lessons and Warnings by ibn Qayyim
Lessons and Warnings
• 0 You unarmed, having no good deeds in your account with Allah, beware of the sight of a pious man for he can see your defects from behind a veil. The Prophet (peace be upon him) said, "Beware of the insight of a believer. ,
• Glory be to Allah: the soul has the pride of Satan, the envy of Cain, the insolence and impiety of 'Ad, the tyranny of ThamOd, the boldness of Nimrod, the tendency to attack violently like Fir'awn (Pharaoh), the injustice of Oarun, the meanness of Haman, the fancy of Bil'arrr", the trickery of the people of the Sabbathbreakers, the mutiny of AI-Walld, 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, as Allah says,
, "Verily, Allah has purchased of the believers their lives." (At-Tawbah, 9: 111)
Allah 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. Hand your good deeds over to the buyer (Allah) 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 and be assured that He will never return it.
• The value of the good person is estimated according to the buyer (Allah), and the price that will be paid for it (Paradise) is also allotted by Him. If the buyer is Great, then the price is significant, and whatever is sold will be considered precious.
• 0 you who evaluate matters, do you know the value of yourself? The universe was created for your sake.
• 0 you who were fed the milk of piety and changed by the will of Allah, 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.
• Allah says to His servant, "Whenever you want Me, ask Me to come. Send for Me from yourself and you will find Me near you and do not ask Me to come through another servant, as I am more near to you than the other. "
• 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, 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 solders 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, and when the time of early dawn came, these deeds were performed and by dawn they reached Allah.
• 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 and being near Him, he would feel grief for being distant from Him.
• 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 August comes,he will long for March.
• All hard work is easy for those who believe in Allah, when they know that Allah hears them.
• Whoever tastes the pleasures of the Hereafter, it would be easy for him to leave this worldly life.
• 0 you who are patient! Bear a little more, just a little more remains.
• If one remembers the sweetness of meeting Allah, the difficulty of fighting in His 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, which means, "And send (good deeds, or ask Allah to bestow upon you pious offspring) before you for your ownselves." (AI-Baqarah, 2:223)
• 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.
Al fawaid
• 0 You unarmed, having no good deeds in your account with Allah, beware of the sight of a pious man for he can see your defects from behind a veil. The Prophet (peace be upon him) said, "Beware of the insight of a believer. ,
• Glory be to Allah: the soul has the pride of Satan, the envy of Cain, the insolence and impiety of 'Ad, the tyranny of ThamOd, the boldness of Nimrod, the tendency to attack violently like Fir'awn (Pharaoh), the injustice of Oarun, the meanness of Haman, the fancy of Bil'arrr", the trickery of the people of the Sabbathbreakers, the mutiny of AI-Walld, 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, as Allah says,
, "Verily, Allah has purchased of the believers their lives." (At-Tawbah, 9: 111)
Allah 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. Hand your good deeds over to the buyer (Allah) 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 and be assured that He will never return it.
• The value of the good person is estimated according to the buyer (Allah), and the price that will be paid for it (Paradise) is also allotted by Him. If the buyer is Great, then the price is significant, and whatever is sold will be considered precious.
• 0 you who evaluate matters, do you know the value of yourself? The universe was created for your sake.
• 0 you who were fed the milk of piety and changed by the will of Allah, 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.
• Allah says to His servant, "Whenever you want Me, ask Me to come. Send for Me from yourself and you will find Me near you and do not ask Me to come through another servant, as I am more near to you than the other. "
• 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, 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 solders 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, and when the time of early dawn came, these deeds were performed and by dawn they reached Allah.
• 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 and being near Him, he would feel grief for being distant from Him.
• 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 August comes,he will long for March.
• All hard work is easy for those who believe in Allah, when they know that Allah hears them.
• Whoever tastes the pleasures of the Hereafter, it would be easy for him to leave this worldly life.
• 0 you who are patient! Bear a little more, just a little more remains.
• If one remembers the sweetness of meeting Allah, the difficulty of fighting in His 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, which means, "And send (good deeds, or ask Allah to bestow upon you pious offspring) before you for your ownselves." (AI-Baqarah, 2:223)
• 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.
Al fawaid
Wednesday, 14 April 2010
"And it may be that you dislike a thing which is good for you" by Ibn Qayyim
"And it may be that you dislike a thing which is good for you" by Ibn Qayyim
Allah, the Almighty says,"And it may be that you dislike a thing which isgood for you and that you like a thing which is bad for you. Allahknows but you do not know." (AI-Baqarah, 2:216)In this Our'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, andlikewise 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 losescertainty 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 andunworthy 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.
Al Fawaid p 231
Allah, the Almighty says,"And it may be that you dislike a thing which isgood for you and that you like a thing which is bad for you. Allahknows but you do not know." (AI-Baqarah, 2:216)In this Our'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, andlikewise 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 losescertainty 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 andunworthy 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.
Al Fawaid p 231
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