Ibn Al Qayyim Quotes

قالت امرأة فرعون : " رب ابن لى عندك بيتا فى الجنة " .. فطلبت كون البيت عنده قبل طلبها أن يكون فى الجنة ، فإن الجار قبل الدار

... أن القلب الذاكر كالحي .. في بيوت الأحياء .. والغافل الميت في بيوت الأموات .. ولا ريب أن أبدان الغافلين قبور لقلوبهم .. وقلوبهم فيها كالأموات في القبور .. ابن القيم

This World is like a shadow. If you try to catch it, you will never be able to do so. If you turn your back towards it, it has no choice but to follow you !

Wasting time is worse than death, because death separates you from this world whereas wasting time separates you from Allah

The slave is not afflicted with a punishment greater than the hardening of the heart and being distant from Allah. For the Fire was created to melt the hardened heart. The most distant heart from Allah is the heart which is hardened. If the heart becomes hardened, the eye becomes dry.

How do we observe patience?” “In the same manner that we fast; completely certain that the adhān of Maghrib will eventually be called.

Tanda seorang mengalami sakit jiwa ialah apabila dia lebih mempercayai kata orang lain daripada suara hatinya sendiri

The heart is like a bird: love as its head and its two wings are hope and fear.

Live your life with this principle: be good even if you do not receive good, not because for other’s sake but because Allah loves those who do good.

In the heart there is a dispersion that is not collected except by turning towards Allah. And there is a loneliness that is not removed except by the company of Allah in seclusion. And there is a sadness that is not pushed away except by the happiness of knowing Him and dealing with Him truthfully. And there is an anxiety that is not stilled except by gathering yourself to Him and fleeing from Him to Him. And there are fires of remorse, that are not extinguished except by contentment with His commands, prohibitions and decrees, and embracing patience regarding that until the time of meeting Him. And there is severe desire, that will not cease until He alone becomes the desired. And there is an emptiness, that is not filled except by His love and continuous remembrance of Him and sincerity to Him, and if one were to be given the entire world that emptiness would not be filled ever!

If a rank is decided by Allah for a servant which he could not attain by his deeds, Allah afflicts him with distress in his body or children or wealth, and makes him bear it in patience until he achieves that rank which was written for him.

This wordly life is like a shadow. If you try to catch it, you will never be able to do so. If you turn your back towards it, it has no choice but to follow you.

And verily for everything that a slave loses there is a substitute, but the one who loses Allah(God) will never find anything to replace Him.

Whoever shows patience and is conscious of Allah (should know) that Allah does not make the reward of those who do good deeds wasted.” (12/90)

‎Yearning for Allāh and desiring to meet Him is like a breeze that blows through the heart and removes the blaze of this worldly life.

A real man is one who fears the death of his heart, not of his body.

Although Allah ﷻ knows what is bothering you and what your problems are, He wants you to talk to Him, through the believer’s most powerful weapon: dua.

The Prophet ﷺ said: “And know that what has befallen you was not going to miss you, and that which missed you was not meant to befall you.”92

ʿAlī b. Abū Ṭālib said: “I will be patient even until my patience tires of my patience.

Don’t let your definition of success, failure or self-worth be anything other than your position with Him. And if you do this, you become unbreakable, because your handhold is unbreakable. You become unconquerable because your supporter can never be conquered. And you will never become empty because your source of fulfillment is unending and never diminishes.”8

يقول عبد الله ابن مسعود رضي الله عنه: اطلب قلبك في ثلاثة مواطن: عند سماع القران , وفي اوقات الخلوة, وفي مجالس الذكر, فان لم تجده في هذه المواطن فسل الله ان يمن عليك بقلب فأنه لا قلب لك

Don’t assume bad of Allah, for by Allah, if you obey Him, He will make for you a source of relief and a way out, and if you are alone within your family and society, then Allah will accompany you in your loneliness. And He will strengthen your heart, and make it firm with His guidance.

My suffering became easier because my Lord promised me ease, not once, but twice: “So truly where there is hardship there is also ease; truly where there is hardship there is also ease.” [Quran 94:5-6]

وَمِنْ هُنَا يُعْلَمُ اضْطِرَارُ الْعَبْدِ إِلَى سُؤَالِ هَذِهِ الدَّعْوَةِ فَوْقَ كُلِّ ضَرُورَةٍ، وَبُطْلَانُ قَوْلِ مَنْ يَقُولُ: إِذَا كُنَّا مُهْتَدِينَ، فَكَيْفَ نَسْأَلُ الْهِدَايَةَ؟ فَإِنَّ الْمَجْهُولَ لَنَا مِنَ الْحَقِّ أَضْعَافُ الْمَعْلُومِ،

Repel the thought, for if you don’t, it becomes an idea. So repel the idea; for if you don’t it will become a desire. So fight against that (desire), for if you don’t, it will become a determination and a passion. And if you don’t repel that, it will become an action. And if you don’t replace it with its opposite, it will become a constant habit. So at that point, it will be difficult for you to change it.

The point is that the degree of hardship when exercising patience from committing sins depends on the strength or weakness of the motives for that sin.

Imam Ibn Qayyim al-Jawziyyah, a thirteenth century scholar, said that it is possible for anyone to have sincerity in what one does and in what one believes, irrespective of creed.

Allah has made patience the means for attaining His love, His companionship, His help and support, and His good rewards. This is sufficient honour and blessings.

If anxiety were to be asked: Who is your father? It would reply: Incapability. On the other hand if competence was asked: Who is your father? It would reply: Steadfastness.

The soul has two forces: the force to proceed and the force to restrain.

Abd al- Rahman bin ‘Awf said: “We were put to trial with adversity and we were able to sustain it, but when we were tried with prosperity we failed to show patience.

Now await in patience the command of your Lord: for verily you are in Our eyes…” (at-Tur 52:48)

The Prophet ﷺ said, “The most beloved people to Allah are those who are most beneficial to the people. The most beloved deed to Allah is to make a Muslim happy, or to remove one of his troubles, or to forgive his debt, or to feed his hunger. That I walk with a brother regarding a need is more beloved to me than that I seclude myself in this mosque in Medina for a month. Whoever swallows his anger, then Allah will conceal his faults. Whoever suppresses his rage, even though he could fulfill his anger if he wished, then Allah will secure his heart on the Day of Resurrection. Whoever walks with his brother regarding a need until he secures it for him, then Allah the Exalted will make his footing firm across the bridge on the day when the footings are shaken.”19

Realization of the divine decree, and remembering that the person who caused you pain was unjust, but the One who decreed it for you and executed it at the hand of this unjust person, was not unjust.

From the time of the birth of the madhabs around the second century until now, an overwhelming majority of the Umma (Muslim nation) has been following them. In fact, for hundreds of years, there was not a single Scholar worth the name except that he belonged to one of the madhabs including Al-Shaykh Ibn Taymiyya and his most famous student Ibn Al-Qayyim who were both followers of the Hanbali school.

It shows that being steadfast and avoiding sins, which are connected with the tongue and sexual organ, are the most difficult type of endurance, since their motives are very powerful and the acts are easy to commit.

A man said to one of the ascetics (those who devote themselves to Allah and have no interest in the world), amazed by his lack of interest in worldly matters: “I have never witnessed anyone who is more self-denying than you!” The man replied: “In fact, you are more self-denying than I. I have no interest in the world, which has neither permanence nor loyalty, while you are not interested in the Hereafter. So, which one of us is more self-denying?

In the case of performing the regular prayers this is due to laziness and love of comfort in its nature, particularly if this attitude is coupled with hardness of the heart, its blockage by sins, inclination to follow desires and mixing with heedless people. With such obstacles at work, the servant will exhibit little interest in performing the prayers. If ever he does perform them he will be doing it reluctantly, with his mind elsewhere, eager to finish it

Five reasons why Allah ﷻ puts us through trials: To direct you (He wants us to always return to Him). To inspect you (to test your faith). To protect you (from misguidance). To correct you (from your sins and straying). To perfect you.

Someone asked al-Ḥasan al-Baṣrī : “What is the secret to your piety?” He replied: “I understood four things: I understood that my rizq (provision/sustenance decreed by Allah ﷻ) cannot be taken by anyone, so my heart become content. I understood that no one can do my actions (worship) for me, so I started doing them myself. I understood that Allah is watching me, so I became ashamed to do wrong. I understood that death is waiting for me, so I started to prepare for my meeting with Allah

Allah created angels with reason and no desires, animals with desires and no reason, and man with both reason and desires. So if a man's reason is stronger than his desire he is like an angel, and if his desires are stronger than his reason, then he is like an animal. The motive of religion is strongest in controlling and defeating the whims and desires. This level of control can only be achieved through consistent patience. When whims and desires prevail, the religious motive is diminished.

You know what the Quran teaches me? The Quran teaches me that an incredibly wealthy man can be a failure (Pharaoh) and a homeless man can be successful (Prophet Ibrāhīm ). It teaches me that success has nothing to do with wealth and failure has nothing to do with poverty.

The poor people of this world have left it without having tasted the sweetest thing in it.” They asked: What is the sweetest thing in it? He replied, “Love of Allah, intimacy with Him, yearning to meet Him, drawing closer to Him, and turning away from everything other than Him.” - Ibn Qayyim

There are four agents that induce people to commit prohibited acts: the soul of the man, the devil assigned to him, his desire, and this world. In order to keep away from prohibited matters a man has to fight and resist all these. Needless to say, it is the most difficult and strenuous thing for the soul.

Do not carry the worries of this life because this is for Allah. And do not carry the worries of sustenance because it is from Allah. And do not carry anxiety for the future because it is in the Hands of Allah. Carry one thing: pleasing Allah. Because if you please Him, He pleases you, fulfills you and enriches you.

Ibn al-Qayyim has a profound statement in his book Al-Fawaid. Referring to the effect of negative and sinful thoughts, he said: “You should repulse a thought. If you do not do so, it will develop into a desire. You should therefore wage war against it. If you do not do so, it will become a resolution and firm intention. If you do not repulse this, it will develop into a deed. If you do not make up for it by doing the opposite [the opposite of that evil deed], it will become a habit. It will then be very difficult for you to give it up”. Another similar quote: “You should know the initial stage of every knowledge that is within your choice is your thoughts and notions. These thoughts and notions lead you into fantasies. These fantasies lead towards the will and desire to carry out [those fantasies]. These wills and desires demand the act should be committed. Repeatedly committing these acts causes them to become a habit. So the goodness of these stages lies in the goodness of thoughts and notions, and the wickedness of these thoughts lies in the wickedness of thoughts and notions”. May Allah be pleased with him! He offers a deep insight into something so subtle. We should all memorise these words and use it whenever we feel unable to control the tsunami of negative thoughts that overtake our minds.

You could be sleeping, and the doors of the heavens are being opened with duas being made on your behalf, subḥanAllāh: perhaps from someone poor whom you helped, or someone sad whom you brought joy, or someone passing by and you smiled at him, or someone in distress and you removed it. So do not ever underestimate any good deeds.

A believers’ most powerful tool is his dua. Imam Ibn al-Qayyim says regarding this : “If Allah did not want to accept your dua, He would have not guided you to make it (in the first place).” He also said: “whoever is inspired (By Allah) to supplicate (to Allah), then a response has already been intended for him, for Allah has said ‘Call on me, I will answer you’ [Quran 40:60].

الْفَرْقَ أَمْرٌ ضَرُورِيٌّ لِلْإِنْسَانِ، فَمَنْ لَمْ يَكُنْ فَرْقُهُ قُرْآنِيًا مُحَمَّدِيًّا، فَلَا بُدَّ لَهُ مِنْ قَانُونٍ يُفَرِّقُ بِهِ: إِمَّا سِيَاسَةُ سَائِسٍ فَوْقَهُ، أَوْ ذَوْقٌ مِنْهُ أَوْ مِنْ غَيْرِهِ، أَوْ رَأْيٌ مِنْهُ أَوْ مِنْ غَيْرِهِ، أَوْ يُفَرِّقُ فَرْقًا بَهِيمِيًّا حَيَوَانِيًّا بِحَسَبِ مُجَرَّدِ شَهْوَتِهِ وَغَرَضِهِ أَيْنَ تَوَجَّهَتْ بِهِ، فَلَا بُدَّ مِنَ التَّفْرِيقِ بِأَحَدِ هَذِهِ الْوُجُوهِ.

The type medicines that the Prophet SAW and his Companions used to take was nothing like the chemical mixtures that are called Aqrabathayn (pharmacopeia). Rather, the majority of their medicine consisted of only one ingredient. Sometimes, they would take another substance to assist the medicine or make it taste better. This was and still is, the case with most of the medicine used by many cultures such as Arabs, Turks, Indians and nomads.

مَنْ رَغِبَ عَنِ الْعَمَلِ لِوَجْهِ اللَّهِ وَحْدَهُ ابْتَلَاهُ اللَّهُ بِالْعَمَلِ لِوُجُوهِ الْخَلْقِ، فَرَغِبَ عَنِ الْعَمَلِ لِمَنْ ضَرُّهُ وَنَفْعُهُ وَمَوْتُهُ وَحَيَاتُهُ وَسَعَادَتُهُ بِيَدِهِ، فَابْتُلِيَ بِالْعَمَلِ لِمَنْ لَا يَمْلِكُ لَهُ شَيْئًا مِنْ ذَلِكَ. وَكَذَلِكَ مَنْ رَغِبَ عَنْ إِنْفَاقِ مَالِهِ فِي طَاعَةِ اللَّهِ ابْتُلِيَ بِإِنْفَاقِهِ لِغَيْرِ اللَّهِ وَهُوَ رَاغِمٌ. وَكَذَلِكَ مَنْ رَغِبَ عَنِ التَّعَبِ لِلَّهِ ابْتُلِيَ بِالتَّعَبِ فِي خِدْمَةِ الْخَلْقِ وَلَا بُدَّ. وَكَذَلِكَ مَنْ رَغِبَ عَنِ الْهَدْيِ بِالْوَحْيِ، ابْتُلِيَ بِكُنَاسَةِ الْآرَاءِ وَزِبَالَةِ الْأَذْهَانِ، وَوَسَخِ الْأَفْكَارِ.

The global jihad espoused by Osama bin Laden and other contemporary extremists is clearly rooted in contemporary issues and interpretations of Islam. It owes little to the Wahhabi tradition, outside of the nineteenth-century incorporation of the teachings of Ibn Taymiyya and the Ibn al-Qayyim al-Jawziyyah into the Wahhabi worldview as Wahhabism moved beyond the confines of Najd and into the broader Muslim world. The differences between the worldviews of bin Laden and Ibn Abd al-Wahhab are numerous. Bin Laden preaches jihad; Ibn Abd al-Wahhab preached monotheism. Bin Laden preaches a global jihad of cosmic importance that recognizes no compromise; Ibn Abd al-Wahhab’s jihad was narrow in geographic focus, of localized importance, and had engagement in a treaty relationship between the fighting parties as a goal. Bin Laden preaches war against Christians and Jews; Ibn Abd al-Wahhab called for treaty relationships with them. Bin Laden’s jihad proclaims an ideology of the necessity of war in the face of unbelief; Ibn Abd al-Wahhab preached the benefits of peaceful coexistence, social order, and business relationships. Bin Laden calls for the killing of all infidels and the destruction of their money and property; Ibn Abd al-Wahhab restricted killing and the destruction of property… The militant Islam of Osama bin Laden does not have its origins in the teachings of Ibn Abd al-Wahhab and is not representative of Wahhabi Islam as it is practiced in contemporary Saudi Arabia, yet for the media it has come to define Wahabbi Islam in the contemporary era. However, “unrepresentative” bin Laden’s global jihad of Islam in general and Wahhabi Islam in particular, its prominence in headline news has taken Wahhabi Islam across the spectrum from revival and reform to global jihad.

He should be bold in his aspiration, firm in his resolve, and not swayed from his goal by the blame of the blamers or the discouragement of the discouragers. He should generally be tranquil, constantly in thought, and not be moved by the sweetness of a compliment or the pain of criticism.

Piety has Three Levels 1. Protecting the heart and limbs against sin and forbidden actions. 2. Protecting them against undesirable matters. 3. Protecting against curiosity and whatever is not of one’s concern.

Dhikr must not only be felt by the heart and uttered with the tongue, but must also effect amal salih or good deeds. Significantly, Ibn al-Qayyim suggests that dhikr encompasses ‘any and every particular moment when you are thinking, saying or doing things which Allah likes’. Hence,

The Lord Almighty loves His beautiful Names and Attributes. He loves the requirement of His Attributes and manifestation of their outcome in the servant. He is Beautiful and loves beauty. He is Forgiving and loves those who forgive. He is Generous and loves the people of generosity. He is All-Knowing and loves the people of knowledge. He is Single and loves the people who perform the odd number of prayers. He is Powerful and the strong believer is more beloved to Him than the weak one. He is the Most Patient and loves the people of patience. He is Appreciative and loves those who are thankful.

Messenger of Allah (may peace and blessings of Allah be upon him) as saying: “If a person is ill for three days, he is as sinless as the day he was born.

Al-Kanadi states the following regarding the soul, based upon the work of Ibn al-Qayyim: The spirit is an entity which differs from the physical, tangible body. It is a higher type of luminous (or light-like) being, alive and moving, and it penetrates the limbs, circulating through them as water circulates throughout the petals of a rose, as oil circulates throughout the olive and as fire circulates throughout the burning embers of coal. One may reasonably perceive the soul filling and occupying the body; its form, though non-physical, is molded into the body's shape.

trials which Allah may send), and a faithful wife (who does not cheat him of her body or his wealth).” Al

Qatâdah said: “Allâh created angels with reason and no desires, animals with desires and no reason, and man with both reason and desires.” So if a man’s reason is stronger than his desire he is like an angel, and if his desires are stronger than his reason, then he is like an animal.

Crying out and complaining to Allâh does not mean that a person has no patience. In the Qur’ân, we find Ya‘qûb (عَلَيْهِ ٱلسَّلَامُ) saying: “My course is comely patience (sabrun jamîl)” (Yûsuf 12:83), but his love and longing for his lost son Yûsuf made him say: “How great is my grief for Yûsuf” (Yûsuf 12:83). Sabrun jamîl refers to patience with no complaint to other people. Complaining to Allâh does not cancel out patience, as Ya‘qûb said: “I only complain of my distraction and anguish to Allâh” (Yûsuf 12:86).

Prosperity pushed him to do things that caused Allah's anger and adversity pushed him to deny His favour and show ungratefulness, and complain against Him to His creatures.

The one who goes against his whims and desires, Shaytan flees from his shadow.

One of the righteous predecessors said: “I make dua to Allah ﷻ for something I want, and if He gives it to me then I am happy once and if He does not give it to me then I am happy ten times because the first was my choice and the second was Allah’s choice.

Al-Saʿdī said: “Life is short so do not shorten it with worries, grief, and sadness.

From the perfection of Allah's ihsan is that He allows His slave to taste the bitterness of the break before the sweetness of the mend. He does not break His believing slave, except to mend him. And He does not withhold from him, except to give him. And He does not test him, except to cure him.

Tako mi Allaha, ljubav nije ovladala čovjekom, a da nije bilo teško duši da je se oslobodi.

If the heart is sick, the forbidden becomes attractive and obedience of God becomes something you look at with contempt

All wordly life is based on two matters:patience and piousness.

Whoever abandons the Qur’an would abandon treating sickness and seeking healing through it – i.e., the Qur’an." [Al-Fawa'id by Ibn Al-Qayyim, p. 156] Treating

Whosoever wishes that his vision be truthful must seek to attain truthfulness, consume nothing but what is lawful, hold fast to the commandments and prohibitions. Furthermore, he should sleep in the state of ritual purity, face the Qibla and mention God until overtaken by sleep. The vision of such a one is seldom false. In addition, the most truthful of visions are those seen in the early morning [before dawn], as that is the time of divine descent, and proximity of mercy and forgiveness, respite from the devils. Its opposite is the vision seen in the early part of the night when the devils and devilish souls are spread about.

There are three things here: the correspondence of the remedy to the illness, the physician’s dispensation of it, and reception by the ill person. If any of these is left out, healing is not attained, and when they all come together, the healing must occur, by the leave of God the Exalted.

I used to suffer from many frustrating discomforts that almost paralyzed me, and this happened during circumambulation as well as otherwise. I turned to the recitation of The Opening and rubbed over the spot where it hurt, and it dropped like a pebble. I have experienced this a number of times. I would take a tumbler filled with the water of zamzam, recite The Opening over it many times and drink it, and find the benefit and strength that I have not seen in any remedy. The matter is in fact greater than this, but [its benefits obtain] in accordance with the strength of faith and soundness of belief, and God is the Helper.

Part of [the benefit of God’s making one fall into sin] is also that the servant attains the ranks of humility, meekness and lowliness as well as neediness before Him, for the ego has a tendency to rival lordship; if it had the power it would claim what the Pharaoh claimed, but He has predestined and dominated and all other than Him is incapable and dominated.

It is recorded in the two Sahihs that the Prophet, God grant him blessing and peace, said: “Shun the seven destroyers.’’ They said, “What are they?’’ He said, “Ascribing partners to God, sorcery, killing a soul that God has forbidden except justly, consuming usury, consuming an orphan’s property, fleeing from the battlefield, and slandering chaste, innocent believing women.

The birds inspired me." “They may be born with wings, but they too fall before learning to fly. While they begin life amongst other birds, growing up, they must fend for themselves. Some may express displeasure, others would show admiration, but they cannot allow either of the emotions to get to them. Riding on winds and touring the sky, they do not worry about the ones who do not keep up with their pace, because if they halt to look back at the companions they lost, they will never reach the heights they were destined to. Birds do not carry excess baggage; the weight will hinder their flight. Free-spirited, they explore the skies with faith, trusting Allah to take care of them. Everything else is transient. Ibn al-Qayyim used their example and said, the heart, in its journey to Allah, The Exalted, is like that of a bird: love is its head, fear and hope are its two wings.

…The fair promise of your Lord was fulfilled for the Children of Israel, because they had patience and constancy…” (al-A’raf 7:137)

By Allah, at that point the oppressor will bite upon his hands, once the reality of what he achieved in this world comes to bear upon him. “And the Day the wrongdoer will bite on his hands [in regret] he will say, ‘Oh, I wish I had taken with the Messenger a way. Oh, woe to me! I wish I had not taken that one as a friend. He led me away from the remembrance after it had come to me. And ever is Satan, to man, a deserter.’” [al Furqān: 27-29]

The Prophet (may peace and blessings of Allah be upon him) said: “Whoever forces himself to endure, Allah will make him steadfast.

Hearts bear guidance and knowledge according to their capacity in a similar manner to the flow of water when it comes in contact with earth and runs over it; it picks up scum and foam.

Imam Ahmad said: “Allah, the Exalted, has mentioned patience in 90 places in the Quran.

If you want to know your value with your Lord, look to how He is using you and what actions he has kept you busy with.

وَذَكَرَ الصِّرَاطَ الْمُسْتَقِيمَ مُفْرَدًا مُعَرَّفًا تَعْرِيفَيْنِ: تَعْرِيفًا بِاللَّامِ، وَتَعْرِيفًا بِالْإِضَافَةِ، وَذَلِكَ يُفِيدُ تَعَيُّنَهُ

A što ne koristi radi Allaha neminovno će koristiti radi svojih nahođenja i hirova. Ako se znanje ne koristi u korisne svrhe, bit će iskorišteno u hirove i strasti. Ako se djela ne posvete Allahu, onda će ona biti pretvaranje licemjerje. Ako se imetak ne troši u pokornosti Allahu, trošit će se u pokornosti šejtanu i prohtjevima. Ugled koji se ne koristi radi Allaha, bit će upotrijebljen radi nahođenja i strasti. Snaga koja se ne koristi u naređenim stvarima bit će trošena na zabranjeno. Ko se navikne da djeluje radi Allaha, ništa mu neće biti teže nego da svoja djela posvećuje nekom drugom. Ko se navikne da udovoljava svojim prohtjevima i nahođenjima, neće mu ništa teže biti od ihlasa ì djelovanja radi Allaha.

Čovjek se usavršava tako što razvija dvije snage: snagu znanja i snagu djelovanja, snagu imana i dobrih djela. Kao što je čovjek dužan usavršavati sebe, tako je dužan usavršavati druge, a to se postiže savjetovanjem dobra savjetovanjem strpljivosti. A oslonac, osnova i drška toga jeste strpljivost.

Forsaking action for the sake of other people is to seek their admiration. To act for the sake of their admiration is to associate others with Allah. Devotion is when Allah frees you from both of these states.

Remember two matters and forget two matters: remember Allah and death; forget any good you have done to another and any evil that was done to you by another.

The type medicines that the Prophet SAW and his Companions used to take was nothing like the chemical mistures that are called Aqrabathayn (pharmacopeia). Rather, the majority of their medicine consisted of only one ingredient. Sometimes, they would take another substance to assist the medicine or make it taste better. This was and still is, the case with most of the medicine used by many cultures such as Arabs, Turks, Indians and nomads.

As Michael Cook has observed, no one has been able to identify a more proximate intellectual influence on Ibn ʿAbd al-Wahhāb than Ibn Taymiyya and Ibn al-Qayyim.

Les Occidentaux de souche qui s'adonnent au soufisme font parfois preuve d'un manque d'humilité presque naïf. Ils fonctionnent comme si eux seuls étaient maintenant dépositaires de l'initiation, comme si eux seuls avaient accès à l'universalisme de la pensée soufie. Disons-le nettement : les prétentions de certains "akbariens" ou "guénoniens", tantôt implicites, tantôt explicites, sont affligeantes. Ils font presque de Ibn Arabi et de René Guénon des prophètes ou des fondateurs de religion, alors que ceux-ci se sont toujours référé aux sources de la "Religion immuable" (al din al qayyim). Ils ont toujours affirmé que leur rôle était de transmettre, ou au plus de formuler, un dépôt sacré dont ils avaient reçu l'héritage. [Le Soufisme D'occident Dans Le Miroir Du Soufisme D'orient]

الَّذِي انْتَهَى سُؤْدَدُهُ "، وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ: هُوَ الْكَامِلُ فِي جَمِيعِ صِفَاتِهِ وَأَفْعَالِهِ وَأَقْوَالِهِ، وَبِنَفْيِ التَّشْبِيهِ وَالتَّمْثِيلِ عَنْهُ بِقَوْلِهِ " {وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ} [الإخلاص: 4] " وَهَذِهِ تَرْجَمَةُ عَقِيدَةِ أَهْلِ السُّنَّةِ، وَالتَّوَسُّلُ بِالْإِيمَانِ بِذَلِكَ، وَالشَّهَادَةُ بِهِ هُوَ الِاسْمُ الْأَعْظَمُ. وَالثَّانِي: حَدِيثُ أَنَسٍ «أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَمِعَ رَجُلًا يَدْعُو: اللَّهُمَّ إِنِّي أَسْأَلُكَ بِأَنَّ لَكَ الْحَمْدَ، لَا إِلَهَ إِلَّا أَنْتَ، الْمَنَّانُ، بَدِيعَ السَّمَاوَاتِ وَالْأَرْضِ، ذَا الْجَلَالِ وَالْإِكْرَامِ، يَا حَيُّ يَا قَيُّومُ، فَقَالَ: لَقَدْ سَأَلَ اللَّهَ بِاسْمِهِ الْأَعْظَمِ» فَهَذَا تَوَسُّلٌ إِلَيْهِ بِأَسْمَائِهِ وَصِفَاتِهِ. وَقَدْ جَمَعَتِ الْفَاتِحَةُ الْوَسِيلَتَيْنِ، وَهُمَا التَّوَسُّلُ بِالْحَمْدِ، وَالثَّنَاءِ عَلَيْهِ وَتَمْجِيدِهِ، وَالتَّوَسُّلُ إِلَيْهِ بِعُبُودِيَّتِهِ وَتَوْحِيدِهِ، ثُمَّ جَاءَ سُؤَالُ أَهَمِّ الْمَطَالِبِ، وَأَنْجَحِ الرَّغَائِبِ وَهُوَ الْهِدَايَةُ بَعْدَ الْوَسِيلَتَيْنِ، فَالدَّاعِي بِهِ حَقِيقٌ بِالْإِجَابَةِ. وَنَظِيرُ هَذَا دُعَاءُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الَّذِي كَانَ يَدْعُو بِهِ إِذَا قَامَ يُصَلِّي مِنَ اللَّيْلِ، رَوَاهُ الْبُخَارِيُّ فِي صَحِيحِهِ مِنْ حَدِيثِ ابْنِ عَبَّاسٍ «اللَّهُمَّ لَكَ الْحَمْدُ، أَنْتَ نُورُ السَّمَاوَاتِ وَالْأَرْضِ وَمَنْ فِيهِنَّ، وَلَكَ الْحَمْدُ، أَنْتَ قَيُّومُ السَّمَاوَاتِ وَالْأَرْضِ وَمَنْ فِيهِنَّ، وَلَكَ الْحَمْدُ، أَنْتَ الْحَقُّ، وَوَعْدُكَ الْحَقُّ، وَلِقَاؤُكُ حَقٌّ، وَالْجَنَّةُ حَقٌّ، وَالنَّارُ حَقٌّ، وَالنَّبِيُّونَ حَقٌّ، وَالسَّاعَةُ حَقٌّ، وَمُحَمَّدٌ حَقٌّ، اللَّهُمَّ لَكَ أَسْلَمْتُ، وَبِكَ آمَنْتُ، وَعَلَيْكَ تَوَكَّلْتُ، وَإِلَيْكَ أَنَبْتُ، وَلَكَ خَاصَمْتُ، وَإِلَيْكَ حَاكَمْتُ، فَاغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ، وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ، أَنْتَ إِلَهِي لَا إِلَهَ إِلَّا أَنْتَ» فَذَكَرَ التَّوَسُّلَ إِلَيْهِ بِحَمْدِهِ وَالثَّنَاءِ عَلَيْهِ وَبِعُبُودِيَّتِهِ لَهُ، ثُمَّ سَأَلَهُ الْمَغْفِرَةَ.

Tirmidhi and Ibn Majah narrated that Abu Hurairah (May Allah be pleased with him) related from the Prophet (May peace and blessings of Allah be upon him) that he said: “Eat the Zait and use it as an ointment, because it is produced by a blessed tree.

فَإِنَّهُ سُبْحَانَهُ نَفَى عَنِ الْكُفَّارِ سَمَاعَ الْمَقْصُودِ وَالْمُرَادِ الَّذِي هُوَ حَظُّ الْقَلْبِ، وَأَثْبَتَ لَهُمْ سَمَاعَ الْأَلْفَاظِ الَّذِي هُوَ حَظُّ الْأُذُنِ فِي قَوْلِهِ {مَا يَأْتِيهِمْ مِنْ ذِكْرٍ مِنْ رَبِّهِمْ مُحْدَثٍ إِلَّا اسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ لَاهِيَةً قُلُوبُهُمْ} [الأنبياء: 2] وَهَذَا السَّمَاعُ لَا يُفِيدُ السَّامِعَ إِلَّا قِيَامَ الْحُجَّةِ عَلَيْهِ، أَوْ تُمَكِّنُهُ مِنْهَا، وَأَمَّا مَقْصُودُ السَّمَاعِ وَثَمَرَتُهُ، وَالْمَطْلُوبُ مِنْهُ فَلَا يَحْصُلُ مَعَ لَهْوِ الْقَلْبِ وَغَفْلَتِهِ وَإِعْرَاضِهِ، بَلْ يَخْرُجُ السَّامِعُ قَائِلًا لِلْحَاضِرِ مَعَهُ {مَاذَا قَالَ آنِفًا أُولَئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ} [محمد: 16]

وَفِي كِتَابِ الزُّهْدِ لِلْإِمَامِ أَحْمَدَ عَنْ قَتَادَةَ قَالَ: قَالَ مُوَرِّقٌ: مَا وَجَدْتُ لِلْمُؤْمِنِ مَثَلًا إِلَّا رَجُلٌ فِي الْبَحْرِ عَلَى خَشَبَةٍ، فَهُوَ يَدْعُو: يَا رَبِّ يَا رَبِّ لَعَلَّ اللَّهَ عَزَّ وَجَلَّ أَنْ يُنْجِيَهُ.

Had Allah lifted the veil for his slave and shown him how He handles his affairs for him, and how Allah is keener for the benefit of the slave than his own self, his heart would have melted out of love for Allah and would have torn to pieces out of thankfulness to Allah. Therefore if the pains of this world tire you, do not grieve. For it maybe that Allah yearns to hear your voice by way of du'a. So pour out your desires in prostration and forget about it and know that verily Allah does not forget.

Ljudi su, naime, Božji sirotani i On najviše voli one koji su od najveće koristi Njegovim sirotanima.

فأي ضلال اعظم من ضلال من زعم أن الهداية لا تحصل بالوحي ثم يحيل فيها على عقل فلان ورأي فلتان؟ وقول زيد وعمرو ولقد عظمت نعمة الله على عبد عافاه من هذه البلية العظمى والمصيبة الكبرى والحمد لله رب العالمين

فَأَمَّا مَشْهَدُ الْحَيَوَانِيَّةِ وَقَضَاءِ الشَّهْوَةِ فَمَشْهَدُ الْجُهَّالِ الَّذِينَ لَا فَرْقَ بَيْنَهُمْ وَبَيْنَ سَائِرِ الْحَيَوَانِ إِلَّا فِي اعْتِدَالِ الْقَامَةِ وَنُطْقِ اللِّسَانِ، لَيْسَ هَمُّهُمْ إِلَّا مُجَرَّدَ نَيْلِ الشَّهْوَةِ بِأَيِّ طَرِيقٍ أَفْضَتْ إِلَيْهَا، فَهَؤُلَاءِ نُفُوسُهُمْ نُفُوسٌ حَيَوَانِيَّةٌ لَمْ تَتَرَقَّ عَنْهَا إِلَى دَرَجَةِ الْإِنْسَانِيَّةِ فَضْلًا عَنْ دَرَجَةِ الْمَلَائِكَةِ، فَهَؤُلَاءِ حَالُهُمْ أَخَسُّ مِنْ أَنْ تُذْكَرَ، وَهُمْ فِي أَحْوَالِهِمْ مُتَفَاوِتُونَ بِحَسَبِ تَفَاوُتِ الْحَيَوَانَاتِ الَّتِي هُمْ عَلَى أَخْلَاقِهَا وَطِبَاعِهَا.

It is a stage that all of those who are striving and competing are competing for it and it is a kind of life that if you are missing it you are one of the dead. It is a light that if you are without it you are in and ocean of darkness. It is a medicine or cure that if you are without it, your heart becomes a place of sicknesses. It is a sweetness or pleasure that if you are without it, life becomes a thing of worries and of pain.

The ibtilaa’ (testing) of the believer is like medicine for him. It cures him from illness. Had the illness remained it would destroy him or diminish his reward and level (in the hereafter). The tests and the trials extract these illnesses from him and prepare him for the perfect reward and the highest of degrees (in the life to come).