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Madinat al-Muslimeen Islamic Message Board
| Summary of Invocation of God... |
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| Maliha |
| 05/15/03 at 09:18:18 |
| [slm] [i]At the constant *bugging* of Deen, I agreed to do a joint project with her of reading and summarizing "Invocation of God" by Ibn Qayyim Al Jawziyya. Now, most of you have probably read it, which is a good thing. So please if you come across any mistakes, typos, misinterpretations, etc. Let one of us know...Please. Also, for those of you who haven't read it, please get a copy of the book and read it! This is no way a substitute for the book. There is soo much in just a page of that book, that no summary can ever do it justice. All mistakes are ours, All credit goes to Allah (SWT)[/i] Introduction: IBN QAYYIM & IBN TAYMMIYA [i]Summary provided by Deenb4dunya:)[/i] Ibn Qayyim became Ibn Taymiyya’s student and companion at 21 years of age. In addition, he was the principal compiler and editor of his teacher’s writings. One of Ibn Qayyim’s own students, Ibn Hajar, wrote: “Above all, his love for Ibn Taymiyya was so great that he would never disagree with anything he said. Rather, he supported him in everything and was the one who edited his books and spread his teachings.” Their similarity was in that they both wrote from a Hanbalite position, and Ibn Qayyim criticized the same things that his Shaikh opposed, namely; innovations, Greek-influenced Muslim philosophy, shi‘ism, the doctrine of ‘wahdat al-wujud’ ‘oneness of being’ (Ibn Arabi) and extreme forms of Sufism. However, his writings were different from Ibn Taymiyya’s in two ways. These very elements account for his vast popularity as a writer and thinker. [i]i) His Tone: [/i] Ibn Taymiyya wrote with ‘his eye,’ while Ibn Qayyim wrote with both ‘his eye and qalb.’ In brief, he was more ready than his teacher to be lenient and amiable to those with whom he differed. [i]ii) His Interest in Sufism: [/i]Some of his major works are devoted to Sufism, and in nearly all his writings you find allusion to this theme (like this book for example.) His role is somewhat like that of Ghazalee, 200 years before him, in that he too rediscovered and propagated the Orthodox roots of Islam’s inner-dimension, and corrected errors of the extremists of his time. His books are for the reader who might be attracted to the inner-dimensions of Islam, who seeks the way to Allaah, free of extreme sufi practices, written with strict insistence upon the main sources of orthodoxy: the Qur’an and the Sunnah, and the practices of the two generations of Muslims. THE LIFE OF IBN QAYYIM Full Name: Shams al-Din Muhammad ibn Abi Bakr ibn Qayyim al-Jawziyyah. Birth: Born in 691/1282 in Al-Zur‘i, a small village near Damascus Childhood: He received a comprehensive education from his father, the principal of madrassa al-Jawziyya; one of the rare centers devoted to the study of Hanbalite fiqh in the region. o Side note: Al-Madrassa al-Jawziyya named after a man called Abu-Faraj…ibn Al-Jawzi (d658/1258), who established it on endowment. Youth: After completing his studies at al-Jawziyya, he continued to learn in the circles of the shuyookh at the city’s mosques. In later years he referred to this period as one of great confusion and misguidance. Some believe that for a time he came under the influence of mu’tazilite teachings and probably certain mystics. Young Adult: His period of misguidance came to an end when he was 21 years of age; when he met the man who would shape his life orientation in Islam- Taqi al-Din ibn Taymiyya, who had just returned to Damascus after a 7 year stay in Egypt. In later years, he describes this meeting as follows (in his 6000-line poem Qasida al-Nuniyya): [i] “His hand took my hand and we journeyed without pause, Till he showed me the place where the sun of faith rises And I saw the banners of the city, and ‘round about it The descent of Guidance and the forces of the Qur’aan. And I saw signs of wondrous import, Yet veiled from a blind throng. And I was given drink from a crystal glass, Water that glistened like the jewels of a crown And I saw cups as numerous as the stars To quench the thirst of the thirsting. And I saw ‘round the pure spring of Kawthar, Whose waters even gush, two scales: The scale of sunna and (the scale) of God’s Word, Which eternity will not rust nor tarnish.” [/i] A bond formed between the 2 men which lasted for 16 years until Ibn Taymiyya’s death. * Ibn Hajr - rahimahullaah - also said, “And if there were no virtues of Shaykh Taqeeud-Deen [Ibn Taymiyyah], except for his famous student Shaykh Shamsud-Deen Ibn Qayyim al-Jawziyyah - the author of many works, which both his opponents and supporters benefited from - then this would be a sufficient indication of his [i.e. Ibn Taymiyyah's] great position.” Between 712/1312- 726/1326 Ibn Qayyim married and had 3 sons. He earned his living as a teacher and imaam at the Jawziyya school. In 726/1326 when the authorities of Damascus ordered the arrest of Ibn Taymiyya and his followers, he was among them. A few days later, they released his followers, but Ibn Qayyim alone chose to stay at the side of his teacher in prison. Unlike his previous 7 year house arrest in Egypt, this time he was denied books and writing materials. In 728/1327, having been separated for two years after all he had lived for, Ibn Taymiyya passed away. Then and only then did Ibn Qayyim leave prison. Only after his teacher’s death did he begin his writing. This stage of his life (~37 years old onwards) is characterized by much travel, teaching and trips to Hajj. [i] * Subhanallaah… look at the love he had for his teacher… he remained by his side *in prison* for ~ 2 years! And only after his death, did he begin writing. It seems that he only began writing to preserve his teachers’ knowledge and guidance- once again out of reverence and love- even though he was dead. Subhaanallaah! [/i] Adulthood: (last 25 years) Ibn Kathir, one of Ibn Qayyim’s most illustrious students wrote about him: “He recited (the Qur’aan) beautifully and was loved by a great many people. He neither envied nor harmed anyone, nor tried to find fault with them, nor harbored malice towards them. In short, there were few people like him…He was dominated mostly by goodness and a virtuous nature.” Ibn Rajab wrote: “May Allaah bless him, he was a person of worship and night prayers, someone who used to make the prayer last as long as possible; he was devoted to dhikr, constant in his hub of Allaah, turning back to Allaah, in seeking forgiveness, in his dependence on Allaah and in humility before Him. He reached a level of devotion which I have never witnessed anyone else, nor have I seen anyone more vast in learning or more knowledgeable of the meanings of the Qur’aan, the Sunna, and the inner realities of faith. And while I know he was not infallible, yet I have never seen anyone who was closer to the meaning of the word.” [i]* Sigh… look at the love and reverence they had for their teachers![/i] In addition, it is said that he loved books so much that after his death, his sons had to sell off much of his library, keeping only what they themselves could make use of. His death: Ibn Qayyinm died in 751/1350 when he was scarcely 60 years old. It’s recorded that the funeral prayer, attended my many people, was offered at the Ummayyad mosque in Damascus. He was buried at the cemetery of Bab al-Saghir, near the grave of his father. HIS WRITINGS [i]*Inshallaah in the future… when we both master the Arabic language- we must keep these titles in mind ;)[/i] Some of his more popular works include: (of the 30 books he authored) i) Maddarij al-Saalikeen fi maa bayna iyyaaka na’budu wa iyyaaka nasta‘een- [The Travellers Stages Between ‘Thee Alone Do We Worship and In Thee Do We Seek Help] A commentary on a book that describes the stations on the inner journey to Allaah. ii) Zaad al-Ma‘aad fi Hady Khayr al-‘Ibaad- [Provision For The Appointed Day From The Teachings of The Best of Allaah’s Slaves] On Rasoolullaah (saws)’s life, with emphasis on how to imitate him outwardly and inwardly iii) Al-Waabil al-Sayyib min Al-Kalim al-Tayyib (the present work) iv) Miftaah dar al-Sa‘aada- [Key To The Abode of Happiness] On Jannah and the role of ‘ilm in reaching it v) Ighaathat al-Lahfaan min Masaaid al-Shaytaan- [Help To The Worried From Traps of Shaytaan] Deals with errors by which people stray/ slip from the straight path vi) Taariq al-Hijratayn wa Baab al-Sa‘aadatayn- [Path of The Two Migrations and The Gate To The Two Happinesses] Deals with the two migrations- to Allaah (swt) and His Rasoolullaah (saws) vii) Al-Ruh- [The Soul] Deals with questions about the soul viii) Haadi al-Awrah Ilaa Bilaad al-Afraah- [A Guide For The Souls To The Land of Joy] A description of Jannah ix) ‘Umdat al-Saabireen wa Dakheerat al-Shaakireen- [Implements For the Patient, Supplies For the Grateful] Deals with virtues of sabr and shukr x) Al-Daa’u wa l-Dawaa’- [The Malady And The Remedy] OR Al-Jawaab al-Kafee li-man Sa’ala ‘An al-Dawaa’ Al-Shaafee- [A Comprehensive Answer to the One Who Has Asked About The Healing Cure] On curing the illnesses of the soul xi) Al-Tibyaan fi Aqsaam al-Qur’aan- [Exposition: On Oaths in The Qur’aan] Commentary on Qur’aanic verses which have the form of oaths xii) Al-Salaat wa Hukm Taarikihaa- [The Salaah and a Ruling Concerning the One Who Abandons It] A book of Hanbalite Fiqh ON AL-WAABIL AL-SAYYIB The expression Al Kalimul Tayyib refers both to: a) The Qur’aanic Verse: “The goodly word ascends to Him and the pious deed does He exalt.” (35:10) b) A short work by Ibn Taymiyya, which is a collection of Rasoolullaah (saws)’s invocations and supplications, which Ibn Qayyim includes in the Appendix. |
| 05/20/03 at 14:58:46 |
| Maliha |
| Re: Summary of Invocation of God... |
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| bhaloo |
| 05/15/03 at 09:28:22 |
| [slm] Wow, jazak Allah khairen, I'm really looking forward to reading the summary you two worked on. :) |
| Summary of Invocation of God. Part 1. |
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| Maliha |
| 05/15/03 at 09:28:24 |
| [slm] Invocation of God Part 1 On the Path to Happiness: [i]Summary by Mystic 8)[/i] The Invocation of God: [i]Ibn Qayyim Al Jawziyya.[/i] On the Path to Happiness (Saadatul Abd) 3 conditions that are tokens of the servant's happiness: a)When blessed give thanks b)When tried persevere 3)When sinful seek forgiveness We are all either shifting from one state to another. a)State of Blessings: Blessings are constantly descending upon us from Allah. What secures these blessings is Shukr *(gratitude). Shukr is based on 3 supports: a) Inward recognition of the blessing. b) Outward mention and giving thanks for it. c) using the blessing in a way that pleases Allah. Acting on these three supports shows the servant's gratitude for the blessing however brief. b)State of Trials: The duty of the servant in the state of trial is sabr (patience) and forbearance. a)To restrain oneself from anger with what's decreed. b) To restrain the tongue from complaint. c)To restrain the limbs from offense (striking in grief, pulling hair etc). God does not try a servant in order to destroy him, rather he tries Him to put his devotion and patience to the test. The servant's devotion has to be consistent whether in a state of ease or trials, i.e. whether he hates what’s been decreed or loves it. Perseverance in what a servant hates is what distinguishes one in his rank and station. [i]Examples of devotion in times of ease are taking ablution with cold water in searing heat, making love to a beloved and beautiful wife, spending money on one's family, etc.[/i] [i]Examples of devotion in times of distress are taking ablution with cold water in the bitter winter, giving charity during hardship, Giving up vice to which one's soul is driven to without fear of people, etc.[/i] With complete devotion comes complete sufficiency, with whatever is less comes less. Faithful Servants: The faithful servants are the ones whose God's foe has no control over, due to Allah's consistent care and protection over them. Even Iblis recognizes this when he states "Then by your Might I will surely beguile them save your sincere servants among them". Iblis might rob them in a moment of heedlessness, passion or anger (which we are all not immune to), but the servant always returns to Allah. If Iblis was able to get Adam (A.S) the father of all of humanity, who outranks us all in his wisdom, what about us? -When God intends what is good for His servants, He opens the door of repentance (al tawbah), remorse, abasement and humility, and his wrong becomes a means to God's Mercy. A quote from one of the salaf illustrates this: [i]"A person may commit a sin by which he goes to heaven and a good deed by which he goes to hell." "How?" someone asked, He replied, "Having committed the sin, he is ever watchful in fear, regretful, timorous, lamenting, shamed before His Lord, his head in his hands and his heart rent. The sin that brings him all that we have mentioned, where in lie his happiness and salvation is more beneficial to him, than numerous devotional acts. Indeed, it becomes the means by which he enters Heaven.[On the other hand], he may perform a goodly deed and constantly laud it before his Lord, wax proud, boast, become vain and haughty with it as he says "I did this, I did that". His self-importance, pride, and arrogance provide him only with the means to his own ruin. If God intends then what is good for this miserable person, He will try him through something that breaks [his pride], abases him and reduces his self-importance. But if He intends otherwise, He will leave him to his self importance and pride, and this misfortune will lead him to his ruin". [/i] The Two Wings: Tawfiq is that God does not abandon you to yourself and misfortune is when He does. When God intends goodness He opens the door to humility, perpetual search for refuge and dependence upon Him. He opens the door where the self faults, ignorance, and enmity are sighted whereas the blessings of it's Lord, His excellence, Mercy, Generosity, are witnessed. The gnostic journeys to Allah on two wings, the wings of awareness of its own faults, and recognition of its Lord's Grace. The Master Istighfaar as related by Ibn Husayb where the Rasul (SAW) said "The best way for a servant to ask God's forgiveness is to say "O God, You are my Lord, There is No deity but You, You created me, and I am Your servant, I am keeping my pledge my promise to You as much as I am able. I seek refuge in You from what evil I have wrought. I acknowledge to You Your grace to me, and I acknowledge my sin, so forgive me. Truly no one forgives but You." *(Bukhari adds ' Whoever says this with complete conviction in the morning and dies that day, shall enter Heaven. And whoever says this with complete conviction in the evening, and then dies that night, shall enter Heaven". The words "I acknowledge to You Your grace to me and I acknowledge my sin", combine the recognition of divine grace with the awareness of the defects of the soul and its deeds. The perception of God's grace engenders Love, praise, gratitude for the One whom belongs this grace and generosity. The awareness of one's defects entails humility, need and repentance at every moment. -The closest door to Allah is the state of impoverishment,seeing the self as no rank, station, wanting no other means of favor, than Allah. -The shortest way to Allah is servitude, the thickest veil is pretension. Servitude rests on two supports: a)Complete Love-recognition of Allah's blessings. b)Complete Humility-awareness of servant's faults and weaknesses. Basing one's journey to Allah on these two principles will save one from Shaytaan, except in moments of absent-mindedness. But just as quickly one goes back to Allah through His Mercy and Forgiveness. Love of God and Respect for His Commandments: Two things rectify the heart: 1)Love of Allah takes precedence over all other loves in his life. If any other love competes with Love of Allah, then Love of Allah prevails and his actions are carried out accordingly. When one puts any other loves in front of Allah, Allah will turn it into the source of his grief and sorrow. [i]Rules of Allah's Decree:[/i] a)Those who love other than Allah will be tormented by it. b)Those who fear other than Allah will come under its control. c)The one who involves himself with something to the exclusion of God will find it a source of grief. d)One who prefers other than God will not be blessed. e)Those who try to please a fellow creature by displeasing God without fail will bring Allah's wrath on himself. Signs of Veneration of Allah's commandments: Shaykh of Islam said "They should be taken with neither excessive license, nor with obsessive strictness,nor in any way that undermines ones submission." [i]Signs of Veneration:[/i] a)To be scrupulous in keeping the nature and limits of the command. b)To be attentive those elements that are essential, necessary, or recommended. c)To be vigilant in accomplishing them correctly and in their proper times. d)To hasten to them when they are due. e)To be sad, disappointed, and contrite to have missed any of their full benefits. e.g. someone who is sad because he missed congregation prayer, because of the 27 fold benefit (would a merchant not be mad if he missed out a trade that will give him 27 times the profit?). Another example is when one misses the first part of prayer (God's Pleasure/Ridhwaan, the last part is His pardon). Or missing a large congregation (whose rewards multiply with its size). Yet another example is to offer salaat without Khushuu (awe of reverence) and presence of heart while standing in prayer before the Lord (is to lack the very spirit of salat). Would a person offer a lifeless servant as a gift to a king? How much more should we offer Allah. A prayer devoid of Khushuu is like the dead servant intended as a gift to a King. He will neither be accepted for it nor rewarded, even when the basic obligation for the prayer has been offered according to the earthly rules. [i]Hadith: "If people knew the reward for announcing the call to prayer and standing in the first row, and found no other way to obtain it except by drawing lots, they would draw lots. If they knew the reward for the noon prayer, they would race towards it, if they knew the rewards for the night prayer and fajr in congregation they would come crawling to offer them". [/i] [i]Hadith "A person may perform the prayer and yet have recorded for him [by the angels]only half of it, a third, a fourth, fifth, and so on until [only] a tenth is reached. " [/i] How Good Deeds Amend Wrongs: "Fasting on the day of Arafat amends the sins of two years, and fasting on the day Ashura the sins of one year". (how can the sins of three years be amended every year, assuming you are consistent in fasting these two days). The response has been "whatever is added beyond amending his sins, raises him in rank". (This is however assuming that the conditions are met for which these good deeds are to be accepted). For a good action to atone for a sin it has to be conducted with utmost regard for its conditions. If the action is enveloped with negligence, insincerity, and performed without care for its requirements, how can it atone for a sin? There are many things that invalidate a devotional practice. It's not about the action itself, but the efforts to keep it pure of the things that spoil it. E.g. of things that nullify good deeds: Ostentation in Worship and in Other good deeds: Things that annul good deeds: a)Ostentation however little or subtle annuls good deeds and enters by countless doors. b)An action incompatible with Sunnah. c)Boasting in one's heart to Allah for some good act done. d)Flaunting one's charity, virtues, generosity, and personal virtue to one's family. e) Sometimes little things can annul good deeds without being aware of it. As Allah said "O ye who believe, do not lift your voices above the voice of the Prophet, nor shout when speaking to him as you shout to one another, lest your works be rendered vain while you are unaware." If speaking to the Rasul (SAW) in this voice could render our deeds vain, then what about people who prefer other path than the one laid out by Rasul (SAW)? f) Leaving asr prayer (According to a hadith: "Whoever leaves the asr prayer has annulled his goods". g)Practicing INAH in trade- it's a kind of sale where you sell something you don't own yet, take the money and then buy the product at a cheaper price and deliver it to the original buyer. (What are examples of this in today's world?) All these are heedless acts of disobedience, yet they annul good deeds. It is imperative for a servant to study the factors that nullify his good works so he can take the precautions to prevent it from happening. [i]If a person does a good deed in secret for Allah, it's written as a good act it's written as a good act performed in secret. If he talks about it, it’s written as a good deed done in public domain. If he keep talking about it to gain some rank other than Allah, the good deed is annulled and will be considered that it was done for other than God. [/i] What if A person repents from Riyaa? Then will the good deed be written back for him? -There is a difference of opinion on this: -Some say that if it was done for someone other than Allah, than the repentance will only wipe away the punishment of Riyaa, and the good act will not count as either for/against him. -If the action was done for the sake of Allah (originally) then the person was tempted to boast about him, then in repenting he will get his good reward. -Some say that he has to repeat the good deed as he wouldn't be recompensed even after he repents for it. Wa Allahu A'alam. What if a person Leaves Islam? What of his good deeds? There is a difference of opinion on this issue too: -Some say if he dies in that state of apostasy then the good deeds are invalidated. But if he doesn't die in that state, and he repents, the good deeds will come back. -Others say that apostasy in itself annuls all good deeds, so repentance will wipe the slate clean and he starts again on a new page. Wa Allahu A'alam. What if a person does a good deed, then its invalidated by sin, when you repent do you get it back? -Good deeds and bad deeds compete until the day of judgement and the one that prevails will annul the other. -Repentance extinguishes sins. -Hakm Ibn Hizam asked the Rasul (SAW) if he would get any reward for all his good deeds he performed before he became a Muslim (e.g. freeing slaves, helping relatives, etc). The Rasul (SAW), replied "You have entered Islam on the good you did in the past". Meaning that Islam reverts back to us all the good deeds. Repenting extinguishes bad deeds, and rewards of good deeds go back to the servant. Metaphor for our good deeds and the body: Our good deeds are like our original good health. Our sins are like an illness of the body (as they are a malady of the heart) Repentance is like recovering from an illness. When we get sick we can either: a)Gain back all the strength for taking the medicine and precautions to health (repenting can bring back all your good deeds to the state you were before). b)Gain all our strength and become stronger due to the powerful remedy (Repenting makes us stronger Muslims in this case). c)Never recover completely because the body is too weak. (A lot more work is needed in this case to recover). [i]A poet said: Perchance a reprimand from You is healing....And Perchance a body is strengthened through illness".[/i] Signs of Veneration for the One who Prohibits (Al Nahi): 1)Avoiding any situation that could lead us to sin. Fleeing from places of temptation, out of fear of being tempted, discarding a harmless thing as a precaution because it may lead to what's harmful, avoiding unnecessary permitted for fear of Makruh. Avoiding people who talk about sin, extol it, or pay no heed no heed it for they invite to Divine Anger. 2)Feeling angry when God's sanctity is debased, to experience sadness when Allah is disobeyed on earth even though the servant is no position to change it. 3)Not taking license with permitted things for fear of falling to excess. [i]Examples:[/i] a) It is sunna to delay midday worship so as to avoid discomfort due to extreme heat. Or not to pray if food is ready or when one needs to use the restroom. Taking license with this sunna would be to delay the prayer so much that you almost miss it. b)The Rasul (SAW) permitted travelers to combine prayers due to hardship of travelling. Unlike popular belief they’re two elements to travel prayer. Imposed Sunnah-Shortening prayers from 4 to 2 is actually an imposed Sunnah on a traveler. Conditional Permissible- Combining them is actually permissible only when a hardship is involved. If you are staying at a place for a couple of days etc, there is no reason to combine prayers, although shortening is still recommended. c) Food-eating is permissible yet do not eat so much that you are perpetually concerned about your stomach. Before eating you are so hungry thinking about food, after you eat you are so full you need digestion aids to help you out. The perfect balance lies in the Rasul's (SAW) example not to eat until one is hungry, and eating with a 1/3 for food, 1/3 for water, and 1/3 for air space left inside the stomach. Another extremity to taking excessive license is to become too strict and obsessive. Like one who repeats wudhu so much he misses prayer. Or an ascetic who was so concerned about halal and haram food, he won't eat anything from the Muslim land, and would opt to eat from Christian lands even if he had to travel there. In his extreme he even came to think of Muslim food as bad, and Christian food as good! (Wanaudhu Billah min Dhalik). Avoiding Extremes: Veneration of Divine Law dictates that we neither follow it with excessive license nor with obsessive strictness. -Try to stay on the middle path taking either approach is equally bad (strictness or laxity). -The Shaytaan tries to get to your from either direction: a)If you are inclined to ease, then shaytaan will sedate you to be lazy, slothful, and inactive. Then he opens the door to interpretation and vain hopes and illusions. b)If you are active/vigilant the shaytaan will go to great lengths to wile you to go to the other extreme and aspire to "greater heights" and compete with others. If one takes wudhu before salat, shaytaan whispers "Take a bath!", if one washes his hands 3 times, shaytaan pumps do 7 times. etc. -The point is the shaytaan will try to get you off the Middle course, either by dissuading you from doing what you are supposed to be doing, or by egging you to surpass the limits. Audhu Billahi Minal Shaytanil Rajeem. The Ego/Nafs/The Physical Nature and Members of the Body: -A sign of veneration is to also completely submit to Allah's commandments whether the meaning is apparent or not. If the meaning is apparent that should lead us to want to submit even more deeply and not abandon it like some heretical fuqara who are associated with sufism. -The five prayers encompass the most perfect degree of servantship. Allah's remembrance is carried out by all the limbs, heart, and tongue, in devotion to Him. -Allah created man then exalted him with the heart, that contains faith, light, love, and self examination amongst other wonderful qualities. -Drawing near to Allah will be recompensed with eternal bliss and the Grace of gazing upon His Face. -To get close to Allah we have to overcome certain obstacles and Iblis as our number one enemy. -Iblis comes to us through our negligence, anger, and desires. The devil gets to us by appealing to our ego and physical desires. Our ego inclines to the devil, as the devil temporarily insatiates it (or promises to). -Each man has 3 controlling desires: The Devil, Ego, and lower desires. -These commanding forces sway the limbs that are subjugated to simply follow directions. -Our true state is of weakness and requires Allah's Mercy to gain support and protection from these ruinous forces. -Allah does not leave us to our own accord, in His Wisdom and Mercy He sends us His Book, His Messengers and strengthens us with a Noble angel that calls us to good just as the devil tries to sway us to evil. Whoever the servant obeys will determine the final outcome of his abode. Victorious is one whom Allah gives Victory and Protected is one who is offered His protection. -Opposing the force within the soul that is inclined to evil, Allah puts the soul at peace. When the soul commands towards evil, God restrains the servant from it. When the soul restrains from good, Allah commands the servant to good. The servant follows one or the other, and sometimes one of the two souls is completely overpowered and it never returns. -In opposition to a servant's passion and inclination and his soul (which commands to evil), Allah places light, intuition, and reason which prevent him from following his every desire. Each time he is tempted to do bad, [God's] reason beckons him to Beware of destruction. Sometimes the servant heeds that advice and sometimes he doesn't. A servant that follows his passions is like one who submits to highway robbers, they strip him of everything and he cries out for help! No help will come to save him. - When the servant is tested it is said to him "Do battle and strive against your Foe. Here are your troops, take of them as you will, here is your armour wear it as you will, here is your fortress seek protection as you wish; and hold your post to death, because the outcome is near, the defense easy". [i] Metaphor for our Journey to Allah: It is as if you were with a great King who sends you messengers to lead you to his home, where you will find rest from your struggle. He separates you from your enemy and lets you roam through his noble abode wherever you wish. Then he imprisons your enemy in the most tightly sealed cell. And there you see him in the very prison he had hoped to place you, its doors locked beyond rescue or relief.[/i] Subhana Allah perpetual bliss afforded to us for an hour more or less of struggle? What a beautiful loan, indeed. The Ephermerality of This World: Reflect on the numerous ayahs of the Quran that speak on the brevity of life to awaken the soul. [i] 'And on the day they see that which they are promised, it will be as if they had tarried but an hour'. 'And they will be asked, "how many years have you tarried on earth?" They will say "We tarried but a day or part of day-ask those who keep count" And He will say to them "You tarried but little if you but knew"'. 'On the day when the trumpet is blown and the wrongdoers are gathered together on that day, and it is announced to them that they tarried but ten days-we are best aware of what they utter, for those who followed their path say "you have tarried but a day!". [/i] Reflect on the pearls of Wisdom embued in our hearts by the Rasul (SAW): [i] One day, the Rasul (SAW) was speaking to his companions when the sun almost setting, touched the crests of the hills. He said "Relative to what has passed, there is as little time left in the world as there is in this day". [/i] We are wrought with false illusions and confused dreams that drive us to sell our akhera for the paltry price of the dunya. Seeking the Akhera secures both the dunya and Akhera for us, while seeking the dunya is bound to have us miss both. [i] "Child of Adam, sell this world for the next and you will profit from them both. But do not sell the next world for this one, or you will lose them both".[/i] [i] One of the early believers also said: "Child of Adam, you are in need of your worldly portion and your portion in the Hereafter, but you are more in need of the hereafter. If you put your worldly portion first, you shall lose that of the hereafter and threaten your Worldly on. But if you put the Hereafter first you will succeed in your worldly portion, and put it in its rightful place."[/i] And Umar Ibn Abdal Aziz in his sermons said: [i] "O ye people, you were not created in negligence, nor have you been left on your own. You have a destination where God, Most High, will judge amongst you and sort you out; ruined indeed and damned is the one whom God, Most High, puts outside His Mercy "which envelops all things" and outside His Heaven "the breadth of which is that of the heavens and earth". But safety will be his morrow, who fears and reveres God, who barters what is small for what is vast, what is ephemeral for what is eternal, what brings suffering for what brings joy. Do you not see that you are in the ranks of that which perishes and that you will be replaced hereafter by those who shall remain behind? Do you not see that each day you take to the grave a traveler journeying towards God, his term fulfilled his future hopes cut short, you put him in a place burrowed in the earth, neither smooth, nor cushioned, stripped of means, friends departed and a reckoning ahead?[/i] [wlm] |
| 05/20/03 at 15:01:25 |
| Maliha |
| Re: Summary of Invocation of God... |
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| Mohja |
| 05/15/03 at 11:29:08 |
| wow! this is awesome! jazaki Allah kheyran maliha :) and good bugging deen ;) |
| Re: Summary of Invocation of God... |
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| Yasmeena |
| 05/24/03 at 14:29:39 |
| [slm] I had just asked on a different post for additional reading to strengthen my faith and belief, whether books or posts, and then I find this one! Thank you so very much! [wlm] |
| Re: Summary of Invocation of God... |
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| Tesseract |
| 05/25/03 at 00:32:29 |
| Assalamu 'alaikum, May Allah reward u sisters for the work. A couple of questions that I have. [quote]Some believe that for a time he came under the influence of mu’tazilite teachings and probably certain mystics. [/quote] I have read this term "mu'tazilite" somewhere before also, which I cannot recall where, but what/who are they? Any info. on them is appreciated. [quote]"Child of Adam, sell this world for the next and you will profit from them both. But do not sell the next world for this one, or you will lose them both". [/quote] Is this an ayah/hadith/saying of a scholar? If someone could provide the source please. Wassalam. |
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| deenb4dunya |
| 05/25/03 at 14:34:58 |
| Assalamu Alaikum, Regarding your first question, I'm sure Br.Bhaloo can pipe in :) And the second question. In The Invocation of God, Ibn Qayyim (ra) simply states on page 19: [i]...As the saying goes,'Child of Adam, sell this world for the next and you will profit from them both. But do not sell the next world for this one, or you will lose them both'[/i] There is no reference for the saying, but, wallaahu a'lam, the fact the Ibn Qayyim uses it in his book should be sufficient evidence that its meaning is correct. Wallaahu A'lam, Wassalamu Alaikum, Deen :-) |
| Re: Summary of Invocation of God... |
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| Abu_Hamza |
| 05/25/03 at 15:10:42 |
| [slm] The Mu'tazila is a sect which appeared in the early days of Islam, consisting of people who carried an aqeedah different from that of Ahlus Sunnah wal Jamaa'ah. |
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