IMAM IBNUL QAYYIM AL-JAUZIYAH
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ALLAHUMMA YA ALLAH BERIKANLAH KEJAYAAN DUNIA AKHIRAT PADAKU , AHLI KELUARGAKU DAN SEMUA YANG MEMBACA KARYA-KARYA YANG KUTULIS KERANA-MU AAMIIN YA RABBAL A'LAMIIN “Ya Allah, maafkanlah kesalahan kami, ampunkanlah dosa-dosa kami. Dosa-dosa kedua ibu bapa kami, saudara-saudara kami serta sahabat-sahabat kami. Dan Engkau kurniakanlah rahmatMu kepada seluruh hamba-hambaMu. Ya Allah, dengan rendah diri dan rasa hina yang sangat tinggi. Lindungilah kami dari kesesatan kejahilan yang nyata mahupun yang terselindung. Sesungguhnya tiadalah sebaik-baik perlindung selain Engkau. Jauhkanlah kami dari syirik dan kekaguman kepada diri sendiri. Hindarkanlah kami dari kata-kata yang dusta. Sesungguhnya Engkaulah yang maha berkuasa di atas setiap sesuatu.”
Showing posts with label Ibn Al-Qayyim. Show all posts
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berpesan-pesan
“(Yang disebut) Kebajikan ialah jiwa merasa tenteram dan hati menjadi tenang padanya,”
(Riwayat Ahmad).
”Kebajikan adalah akhlak yang baik, dan dosa adalah apa yang terlintas dalam dadamu dan kamu merasa tidak senang jika diketahui orang lain,”
(Riwayat Bukhari, Muslim, dan Tirmizi).
"Bertakwalah kepada Allah di manapun kamu berada, dan ikutilah atau tutupilah keburukan dengan kebaikan, ia akan menghapusnya, dan perlakukan orang-orang dengan akhlak yang bagus,”
(Riwayat Ahmad, Tirmizi, Hakim, dan Baihaqi).
“Jauhi keserakahan/tamak, kerana ia merupakan kefakiran yang hadir (kelihatan),”
(Riwayat Thabrani).
Ibnul Qayyim Al-Jauziyah mengatakan bahawa ada sepuluh hal yang tidak bermanfaat;
Pertama: memiliki ilmu namun tidak diamalkan.
Kedua: beramal namun tidak ikhlas dan tidak mengikuti tuntutan nabi s.a.w.
Ketiga: memiliki harta namun enggan untuk menginfakkan. Harta tersebut tidak digunakan untuk perkara yang bermanfaat di dunia dan juga tidak diutamakan untuk kepentingan akhirat.
Keempat: hati yang kosong dari cinta dan rindu pada Allah.
Kelima: badan yang lalai dari taat dan mengabdi pada Allah.
Keenam: cinta yang di dalamnya tidak ada redha dari yang dicintai dan cinta yang tidak mahu patuh pada perintah-Nya.
Ketujuh: waktu yang tidak diisi dengan kebaikan dan pendekatan diri pada Allah.
Kelapan: fikiran yang selalu berputar pada perkara yang tidak bermanfaat.
Kesembilan: pekerjaan yang tidak membuatmu semakin mengabdi pada Allah dan juga tidak memperbaiki urusan duniamu.
Kesepuluh: rasa takut dan rasa harap pada makhluk yang dia sendiri berada pada genggaman Allah.
Makhluk tersebut tidak dapat melepaskan bahaya dan mendatangkan manfaat pada dirinya, juga tidak dapat menghidupkan dan mematikan serta tidak dapat menghidupkan yang sudah mati.
(Al-Fawaid :Ibnul Qayyim Al Jauziyah)
Wavering Between Them, [Belonging] Neither to the Believers or the Disbelievers : Imaam Ibn Al-Qayyim
Tafseer of the
verse in Sooratun-Nisaa concerning the hypocrites who waver betwen belief and
disbelif.
Wavering between them, [belonging] neither to the believers nor to the disbelievers. And whoever Allaah
Wavering between them, [belonging] neither to the believers nor to the disbelievers. And whoever Allaah
Imaam Ibn Al-Qayyim (may Allaah have mercy upon him) said:
“You will find that one of them is a like a stray sheep that is wandering between two flocks, it sometimes goes with one flock and on other occasions it goes with the other; and it does not remain with either party.
They stand between two groups and they look to see which is the strongest and mightiest [of the two].
Wavering between them, [belonging] neither to the believers nor to the disbelievers. And whoever Allaah leaves astray – never will you find for him a way. [Sooratun-Nisaa 4:143]
They [i.e. the hypocrites] lay in wait to see what happens to the people of the Sunnah and the Quraan. If Allaah was to give them victory [i.e. the people of Sunnah] they say to them, ‘Is it not that we were with you?’ And on this they swear by Allaah with their most compelling oaths.
However, if the enemies of the people of the Book and Sunnah were to achieve any kind of victory then they say to them, ‘Do you not know that the bond of brotherhood between us is strong and through our lineage we are close?’
So whoever desires to know them, then let him take their description from the speech of the Lord of the whole of the creation; and after this you will not require any other proof.
Those who wait [and watch] you. Then if you gain a victory from Allaah, they say, "Were we not with you?" But if the disbelievers have a success, they say [to them], "Did we not gain the advantage over you, but we protected you from the believers?" Allaah will judge between [all of] you on the Day of Resurrection, and never will Allāh give the disbelievers over the believers a way [to overcome them]. [Sooratun-Nisaa, 4:141]”
Taken from his book Madaarij As-Saalikeen (1/269), and printed by Daar Ihyaa At-Turaath.
May Allaah protect us from imitating the hypocrites.
Source: Taken from his book, Madaarij As-Saalikeen (1/269), and printed by Daar Ihyaa At-Turaath
Exclusive transation for Sisters Upon Istiqaamah (re-published to troid.org with their permission)
The Hardness of the Heart Ibnul-Qayyim al-Jawziyyah
When the heart is nourished with
dhikr, its thirst quenched with contemplation and cleansed from corruption, it
shall witness remarkable and wondrous matters and be inspired with wisdom.
Al-Fawaa`id [pp. 111-112] of ibn Qayyim al-Jawziyyah, may Allaah have mercy upon him.
[The translation is taken from An Explanation of Riyaadh as-Saaliheen Vol. 1, Trans. Abu Sulaymaan and modified.]
The servant is not afflicted with a punishment greater in severity than the hardening of the heart and its being distant from Allaah. The Fire was created to melt the hardened heart, this heart which is the most distant of hearts from Allaah. If the heart becomes hardened the eye becomes dry [and finds no joy or tranquillity].
There are four matters, when the limits are transgressed with regards to them, harden the heart: food, sleep, speech and sexual intercourse. A body afflicted by disease does not derive nourishment from food and water and similarly a diseased heart does not benefit from admonishment or exhortation.
Whosoever desires to purify his heart then let him give preference to Allaah over his base desires.
The heart that clings to its base desires is veiled from Allaah in accordance to the strength of its attachment to them. The hearts are the vessels of Allaah upon His earth, hence the most beloved of them to Him are those that are most tender, pure and resistant to deviation.
[A reference to the hadeeth, "Truly, Allaah has vessels from amongst the people of the earth, and the vessels of your Lord are the hearts of his righteous slaves, and the most beloved of them to Him are the softest and most tender ones" and it is hasan. Refer to as-Saheehah (no. 1691)]
The transgressors preoccupied their hearts with the pursuance of this world. If only they had preoccupied them with Allaah and seeking the Hereafter then they would have instead reflected upon the meaning of His Words and His Signs that are witnessed in creation. Their hearts would have returned to their owners (in whose chests they reside) bestowing upon them marvelous wisdom and pearls of benefit.
When the heart is nourished with dhikr, its thirst quenched with contemplation and cleansed from corruption, it shall witness remarkable and wondrous matters and be inspired with wisdom.
Not every individual who is endowed with knowledge and wisdom and dons its robe is from among its people. Rather the People of Knowledge and Wisdom are those who have infused life into their hearts by slaughtering their desires. As for the one who has destroyed his heart and given precedence to his desires then knowledge and wisdom are deprived from his tongue.
The destruction of the heart occurs through possessing a sense of security and negligence. The heart is fortified through fear of Allaah and dhikr. If the heart renounces the pleasures of this world then it will be directed towards pursuing the bliss of the Hereafter and it will be amongst those who call to it. Should the heart become content with the pleasures of this world the bliss of the Hereafter ceases to be pursued.
Yearning for Allaah and His meeting is like a gentle breeze blowing upon the heart, blowing away the blazing desire for this world. Whosoever causes his heart to settle with his Lord shall find himself in a calm and tranquil condition and whosoever sends it amongst the people shall be disturbed and excessively perturbed. This is because the love of Allaah can never enter the heart which contains love of this world until the camel passes through the eye of a needle.
Therefore the most beloved servant to Allaah is the one whom He places in His servitude, whom He selects for His Love, whom He causes to purify his worship for Him, who dedicates his life to Him, his tongue to His dhikr and his limbs to His service.
The heart becomes sick as the body becomes sick and its cure lies in repentance and seeking protection from evil.
It becomes rusty as a mirror becomes rusty and it is polished through dhikr.
It becomes naked as the body becomes naked and its adornment comes about through taqwaa.
It becomes hungry and thirsty as the body becomes hungry and thirsty and its hunger and thirst is satiated through knowledge, love, reliance, repentance and servitude to Allaah.
Al-Fawaa`id [pp. 111-112] of ibn Qayyim al-Jawziyyah, may Allaah have mercy upon him.
[The translation is taken from An Explanation of Riyaadh as-Saaliheen Vol. 1, Trans. Abu Sulaymaan and modified.]
The servant is not afflicted with a punishment greater in severity than the hardening of the heart and its being distant from Allaah. The Fire was created to melt the hardened heart, this heart which is the most distant of hearts from Allaah. If the heart becomes hardened the eye becomes dry [and finds no joy or tranquillity].
There are four matters, when the limits are transgressed with regards to them, harden the heart: food, sleep, speech and sexual intercourse. A body afflicted by disease does not derive nourishment from food and water and similarly a diseased heart does not benefit from admonishment or exhortation.
Whosoever desires to purify his heart then let him give preference to Allaah over his base desires.
The heart that clings to its base desires is veiled from Allaah in accordance to the strength of its attachment to them. The hearts are the vessels of Allaah upon His earth, hence the most beloved of them to Him are those that are most tender, pure and resistant to deviation.
[A reference to the hadeeth, "Truly, Allaah has vessels from amongst the people of the earth, and the vessels of your Lord are the hearts of his righteous slaves, and the most beloved of them to Him are the softest and most tender ones" and it is hasan. Refer to as-Saheehah (no. 1691)]
The transgressors preoccupied their hearts with the pursuance of this world. If only they had preoccupied them with Allaah and seeking the Hereafter then they would have instead reflected upon the meaning of His Words and His Signs that are witnessed in creation. Their hearts would have returned to their owners (in whose chests they reside) bestowing upon them marvelous wisdom and pearls of benefit.
When the heart is nourished with dhikr, its thirst quenched with contemplation and cleansed from corruption, it shall witness remarkable and wondrous matters and be inspired with wisdom.
Not every individual who is endowed with knowledge and wisdom and dons its robe is from among its people. Rather the People of Knowledge and Wisdom are those who have infused life into their hearts by slaughtering their desires. As for the one who has destroyed his heart and given precedence to his desires then knowledge and wisdom are deprived from his tongue.
The destruction of the heart occurs through possessing a sense of security and negligence. The heart is fortified through fear of Allaah and dhikr. If the heart renounces the pleasures of this world then it will be directed towards pursuing the bliss of the Hereafter and it will be amongst those who call to it. Should the heart become content with the pleasures of this world the bliss of the Hereafter ceases to be pursued.
Yearning for Allaah and His meeting is like a gentle breeze blowing upon the heart, blowing away the blazing desire for this world. Whosoever causes his heart to settle with his Lord shall find himself in a calm and tranquil condition and whosoever sends it amongst the people shall be disturbed and excessively perturbed. This is because the love of Allaah can never enter the heart which contains love of this world until the camel passes through the eye of a needle.
Therefore the most beloved servant to Allaah is the one whom He places in His servitude, whom He selects for His Love, whom He causes to purify his worship for Him, who dedicates his life to Him, his tongue to His dhikr and his limbs to His service.
The heart becomes sick as the body becomes sick and its cure lies in repentance and seeking protection from evil.
It becomes rusty as a mirror becomes rusty and it is polished through dhikr.
It becomes naked as the body becomes naked and its adornment comes about through taqwaa.
It becomes hungry and thirsty as the body becomes hungry and thirsty and its hunger and thirst is satiated through knowledge, love, reliance, repentance and servitude to Allaah.
