Ibn Qayyim Al Jawziyya 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

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.

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.

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)

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

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

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،

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?

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.

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.

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

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.

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.

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.

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.

ولأرباب المقالات أغراض في سوء التعبير عن مقالات خصومهم وتخيرهم لها أقبح الألفاظ، وحسن التعبير عن مقالات أصحابهم وتخيرهم لها أحسن الألفاظ، وأتباعهم محبوسون في قيود تلك العبارات، ليس معهم في الحقيقة سواها، بل ليس مع المتبوعين غيرها!

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.

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 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.

فَهُوَ أَحَقُّ مَنْ ذُكِرَ، وَأَحَقُّ مَنْ شُكِرَ، وَأَحَقُّ مَنْ عُبِدَ، وَأَحَقُّ مَنْ حُمِدَ، وَأَنْصَرُ مَنْ ابْتُغِيَ، وَأَرْأَفُ مَنْ مَلَكَ، وَأَجْوَدُ مَنْ سُئِلَ، وَأَوْسَعُ مَنْ أَعْطَى، وَأَرْحَمُ مَنْ اسْتُرْحِمَ، وَأَكْرَمُ مَنْ قُصِدَ، وَأَعَزُّ مَنِ الْتُجِئَ إِلَيْهِ وَأَكْفَى مَنْ تُوُكِّلَ عَلَيْهِ، أَرْحَمُ بِعَبْدِهِ مِنَ الْوَالِدَةِ بِوَلَدِهَا، وَأَشَدُّ فَرَحًا بِتَوْبَةِ التَّائِبِ مِنَ الْفَاقِدِ لِرَاحِلَتِهِ الَّتِي عَلَيْهَا طَعَامُهُ وَشَرَابُهُ فِي الْأَرْضِ الْمُهْلِكَةِ إِذَا يَئِسَ مِنَ الْحَيَاةِ ثُمَّ وَجَدَهَا.

فَمَا كُلُّ مَنْ قَدَرَ عَفَا، وَلَا كُلُّ مَنْ عَفَا يَعْفُو عَنْ قُدْرَةٍ، وَلَا كُلُّ مَنْ عَلِمَ يَكُونُ حَلِيمًا، وَلَا كُلُّ حَلِيمٍ عَالِمٌ، فَمَا قُرِنَ شَيْءٌ إِلَى شَيْءٍ أَزْيَنُ مِنْ حِلْمٍ إِلَى عِلْمٍ، وَمِنْ عَفْوٍ إِلَى قُدْرَةٍ، وَمِنْ مُلْكٍ إِلَى حَمْدٍ، وَمِنْ عِزَّةٍ إِلَى رَحْمَةٍ {وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ} [الشعراء: 9] وَمِنْ هَاهُنَا كَانَ قَوْلُ الْمَسِيحِ عَلَيْهِ السَّلَامُ {إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ} [المائدة: 118] أَحْسَنُ مِنْ أَنْ يَقُولَ: وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ، أَيْ إِنْ غَفَرْتَ لَهُمْ كَانَ مَصْدَرُ مَغْفِرَتِكَ عَنْ عِزَّةٍ، وَهِيَ كَمَالُ الْقُدْرَةِ، وَعَنْ حِكْمَةٍ، وَهِيَ كَمَالُ الْعِلْمِ، فَمَنْ غَفَرَ عَنْ عَجْزٍ وَجَهْلٍ بِجُرْمِ الْجَانِي، فَأَنْتَ لَا تَغْفِرُ إِلَّا عَنْ قُدْرَةٍ تَامَّةٍ، وَعِلْمٍ تَامٍّ، وَحِكْمَةٍ تَضَعُ بِهَا الْأَشْيَاءَ مَوَاضِعَهَا، فَهَذَا أَحْسَنُ مِنْ ذِكْرِ الْغَفُورِ الرَّحِيمِ فِي هَذَا الْمَوْضِعِ،

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.

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.

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.

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

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

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

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.

Siapa pun mengenal dirinya akan lebih sibuk membenahi dirinya sendiri daripada mencari kesalahan orang lain

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.

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.

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).

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.

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.

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

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

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

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

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.

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]

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.

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.

اللذة تابعة للمحبة، تقوى بقوتها وتضعف بضعفها، فكلما كانت الرغبة في المحبوب والشوق إليه أقوى كانت اللذة بالوصول إليه أتم، والمحبة والشوق تابع لمعرفته والعلم به، فكلما كان العلم به أتم كانت محبته أكمل، فإذا رجع كمال النعيم في الآخرة وكمال اللذة إلى العلم والحب، فمن كان بالله وأسمائه وصفاته ودينه أعرف كان له أحب وكانت لذته بالوصول إليه ومجاورته والنظر إلى وجهه وسماع كلامه أتم.

قلة التوفيق وفساد الرأي، وخفاء الحق وفساد القلب، وخمول الذكر، وإضاعة الوقت، ونفرة الخلق والوحشة بين العبد وبين ربه، ومنع إجابة الدعاء، وقسوة القلب، ومحق البركة في الرزق والعمر، وحرمان العلم ولباس الذل، وإهانة العدو وضيق الصدر، والابتلاء بقرناء السوء الذين يفسدون القلب ويضيعون الوقت، وطول الهم والغم، وضنك المعيشة وكسف البال: تتولد من المعصية والغفلة عن ذكر الله كما يتولد الزرع عن الماء، والاحتراق عن النار، وأضداد هذه تتولد عن الطاعة.

فمن أحب أن يقابل الله إساءته فليقابل هو إساءة الناس إليه بالإحسان ومن علم أن الذنوب والإساءة لازمة للإنسان لم تعظم عنده إساءة الناس إليه؛ فليتأمل هو حاله مع الله كيف هي مع فرط إحسانه إليه وحاجته هو إلى ربه وهكذا هو له، فإذا كان العبد هكذا لربه فكيف ينكر أن يكون الناس له بتلك المنزلة؟!

إذا أردت الانتفاع بالقرآن فاجمع قلبك عند تلاوته وسماعه، وأَلْقِ سمعك، واحضر حضور من يخاطبه به من تكلم به سبحانه منه وإليه، فإنه خطاب منه لك على لسان رسوله، قال تعالى: «إن في ذلك لذكرى لمن كان له قلب أو ألقى السمع وهو شهيد»

التوكل على الله نوعان: «أحدهما:» توكل عليه في جلب حوائج العبد وحظوظه الدنيوية، أو دفع مكروهاته ومصائبه الدنيوية. «والثاني:» التوكل عليه في حصول ما يحبه هو ويرضاه من الإيمان واليقين والجهاد والدعوة إليه. وبين النوعين من الفضل ما لا يحصيه إلا الله. فمتى توكل عليه العبد في النوع الثاني حق توكله كفاه النوع الأول تمام الكفاية. ومتى توكل عليه في النوع الأول دون الثاني كفاه أيضا، لكن لا يكون له عاقبة المتوكل فيما يحبه ويرضاه. فأعظم التوكل عليه التوكل في الهداية وتجريد التوحيد ومتابعة الرسول وجهاد أهل الباطل، فهذا توكل الرسل وخاصة أتباعهم.