Madinat al-Muslimeen Islamic Message Board
|Points of Benefit|
|08/16/00 at 08:38:12|
POINTS OF BENEFIT
http://www.gulf-times.com/2000/08/15/islam.htm#POINTS OF BENEFIT
By the Imaam Ibn Qayyim al-Jawziyyah
Six Etiquettes of Learning
Ibn al-Qayyim (rahimahullaah) said: There are six stages to knowledge:
Firstly: Asking questions in a good manner.
Secondly: Remaining quiet and listening attentively.
Thirdly: Understanding well.
Sixthly: and it is its fruit: Acting upon the knowledge and keeping to
Fruits of Humility
Ibn al-Qayyim (rahimahullaah) said:
One of the Pious Predecessors said: Indeed a servant commits a sin by
which he enters Paradise; and another does a good deed by which he enters
the Fire. It was asked: How is that? So he replied: The one who committed
the sin, constantly thinks about it; which causes him to fear it, regret
it, weep over it and feel ashamed in front of his Lord due to it. He
stands before Allah, brokenhearted and with his head lowered in humility.
So this sin is more beneficial to him than doing many acts of obedience,
since it caused him to have humility and humbleness which leads to the
servants happiness and success to the extent that this sin becomes the
cause for him entering Paradise.
As for the doer of good, then he does not consider this good a favour from
his Lord upon him. Rather, he becomes arrogant and amazed with himself,
saying: I have achieved such and such, and such and such. So this further
increases him in self adulation, pride and arrogance such that this
becomes the cause for his destruction.
Purifying the Heart
Ibn al-Qayyim (rahimahullaah) said:
There is no doubt that the heart becomes covered with rust, just as metal
dishes silver, and their like become rusty. So the rust of the heart is
polished with thikr (remembrance of Allah), for thikr polishes the heart
until it becomes like a shiny mirror. However, when thikr is abandoned,
the rust returns; and when it commences then the heart again begins to be
cleansed. Thus the heart becoming rusty is due to two matters: sins and
ahafah (neglecting remembrance of Allah). Likewise, it is cleansed and
polished by two things: istighfaar (seeking Allahs forgiveness) and
Jihaad Against the Self
Jihaad (striving) against the soul has four stages:
Firstly: To strive in learning guidance and the religion of truth, without
which there will be no success. Indeed, there can be no true happiness,
nor any delight in this world and in the Hereafter, except through it.
Secondly: Striving to act upon what has been learned, since knowledge
without action will not benefit, rather it will cause harm.
Thirdly: Striving to invite others towards it and to teach those who do
not know, otherwise he may be considered from those who hide what Allah
has revealed of guidance and clear explanation. Such knowledge will
neither benefit, nor save a person from the punishment of Allah.
Fourthly: Striving to be patient and persevering against those who oppose
this dawah (call) to Allah and those who seek to cause harm patiently
bearing all these hardships for the pleasure of Allah.
When these four stages are completed then such a person is considered to
be amongst the Rabbaaniyyoon. The righteous predecessors agreed that a
scholar does not deserve the title of Rabbaanee until he recognises and
knows the truth, acts upon it, and teaches it to others. So whosoever has
knowledge, acts upon it, and teaches this knowledge to others, is
considered from the Rabbaaniyyoon.
Trials of the Heart
Ibn al-Qayyim said, while commenting upon the following hadeeth: Trials
and tribulations will be presented to the hearts, as a reed mat is
interwoven stick by stick. Any heart which absorbs these trials will have
a black mark put in it. However, any heart that rejects them will have a
white mark put in it. The result is that hearts will be of two kinds: one
white like a white stone, which will not be harmed by trials as long as
the heavens and earth endure; and the other dark and rusty, like an
overturned vessel; not able to recognise the good, nor reject evil, but
rather being absorbed with its desires.
The fitan (trials) which are presented to the hearts and which are the
cause of its weakness are:
[i] the trials relating to shahwah (false desire)
(ii) the trials relating to shubhah (doubt)
The first causes intentions and desires to be corrupted, while the second
causes knowledge and beliefs to be corrupted.
Speaking about such trials, he (rahimahullaah) said: Hearts when exposed
to such fitan (trials) are of two types:
[The first type]: a heart, which, when exposed to such trials, absorbs it
like a sponge that soaks up water, leaving in it a black stain. Such a
heart continues to soak up the various trials that are presented to it,
until it becomes dark and corrupted which is what is meant by an
overturned vessel. So when this occurs, two dangerous and deadly diseases
take hold of it and plunge it into destruction: Firstly: confusing good
with evil, so it neither recognises the good, nor rejects the evil. This
disease may take hold of it to such an extent that it believes good to be
evil; and evil to be good, Sunnah to be bidah (innovation); and
innovations to be the sunnah, and the truth to be falsehood; and falsehood
the truth. Secondly: judging by its whims and desires, over and against
what Allahs Messenger (peace and blessings of Allah be upon him) came with
being enslaved by its whims and desires and being led by them also.
[The second type]: a white heart in which the light of Eemaan is bright
and its radiance is illuminating. So when trials are presented to such a
heart, it rejects and turns away from them. This further increases its
light and illumination and its strength.
Four Principles of Worship
The aayah: You alone do we worship. [Al-Faatihah 1:5] is built upon four
principles: Ascertaining what Allah and His Messenger (pbuh) love and are
pleased with, from
i) the sayings of the heart and
ii) of the tongue; and
iii) the actions of the heart and
iv) of the limbs.
So al-uboodiyyah (servitude and slavery to Allah) is a comprehensive term
for all these four stages. The one who actualises them has indeed
actualised: You alone do we worship.
The saying of the heart: It is itiqaad (belief) in what Allah the Most
Perfect informed about His Self; concerning His Names, His Attributes,
His Actions, His Angels, and all that He sent upon the tongue of His
The saying of the tongue: It is to inform and convey (what Allah has
revealed), to call to it, defend it, to explain the false innovations
which oppose it, to establish its remembrance and to convey what it
The action of the heart: Such as love for Him, reliance upon Him,
repenting to Him, having fear and hope in Him, making the Deen purely and
sincerely for Him, having patience in what He orders and prohibits, having
patience with what He decrees and being pleased with it, having allegiance
and humbling oneself in front of Him and having humility in front Him,
becoming tranquil with Him and other than this from the actions of the
heart which are actually connected to the action of the limbs and actions
of the limbs without the action of the heart is of little benefit if any
benefit at all.
The action of the limbs: Such as Prayer and jihaad, attending the jumuah
and being with the jamaaah, aiding those who are unable and displaying
goodness and kindness to the creation, and other than this.
(Source: Hudaa monthly
|Re: Points of Benefit|
|08/16/00 at 10:16:03|
|As salaamu alaykum.|
Very nice posting!
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