Must Read! – From among the punishments of sinful acts are that they cause the servant to forget himself.

So, consequently when a person forgets his soul, he corrupts it, and then destroys it.  If o­ne would ask, “How does someone forget himself if he does forget?  Which things does he remember?” Allaah the Most High has said,

“And do not be like those who forgot Allaah (i.e. became disobedient to Allaah) and He caused them to forget their own selves.” [Suratul-Hashr 59:19]

In other words, Glory is to Him, Allaah punishes the o­ne who forgets Him with two punishments:

(1). Allaah forgets him.

(2). He causes the individual to forget himself.

Allaah’s forgetting the servant involves His disregard, abandonment and neglect of the disobedient o­ne. As a result, destruction draws closer to him than his own face and hand.

As for the sinner, his forgetting himself means that the person stops thinking about the finer qualities of the soul and the things that lead to its success and well-being.  He forgets all of this.  The matter does not even come to mind.  Nor does he bring it to mind.

In addition, the disobedient servant is made to forget the diseases of the heart and soul along with the agony that accompanies them.  In the end, there is no effort to remove these destructive ills that of which eventually lead him to corruption and ruin. He becomes a sick individual covered with layers of disease. The internal disorder causes destruction to spread through him.  However, this negligent soul is not aware of his sickness nor does the remedy occur in his mind.

This is the worst kind of punishment. What punishment is worse than an individual neglecting, and then destroying himself? He forgets the beneficial qualities his soul possesses.  This rebellious servant becomes heedless of the causes of his acquiring good in this life and a permanent resting place in the abode of eternal bliss.

“Sins and Their Punishments” by Ibn-ul-Qayyim al-Jawziyyah; Pages: 54–56

Ibn Al-Qayyim on Trials: Allah afflicts a servant with trials until he becomes honorable

Ibn Al-Qayyim said, “Were it not that Allah the Exalted cured His servants with the medicine of tests and trials, they would transgress and commit evil. When Allah the Exalted intends goodness for a servant, He makes him drink the medicine of tests and trials from providence according to his situation in order to cure him from deadly diseases, until He purifies him and cleans him and he achieves the most honorable status in the world, that of being a true servant of Allah, and he is given the greatest reward in the Hereafter, that of seeing Allah and being close to Him.”

Source: Zaad Al-Ma’ad 179

Ibn al-Qayyim ~~”So long as your life continues, your provision will continue to come to you…”~~

If Allah, by His wisdom, closes one path of provision for you, He opens, by His Mercy, another path more beneficial for you.
Consider the state of the fetus in the womb of his mother and how his provision comes to him in this premature stage while he is just mere blood. His provision comes to him from one path, which is through the umbilical cord, however when the fetus exits the womb of his mother, this path is cut off and two other paths are opened for him.
And through these two paths he receives a provision that is more wholesome, healthier and sweeter, milk from the two breasts.
When his term of breastfeeding is finished, these two paths are cut off, by weaning the child off of the breast and Allah opens four other paths for him which are more ideal and complete. These four paths include two types of food and two types of drink.
As for the food, meat from the animals and fruits and vegetables from the earth. As for the two drinks, fresh water and pure milk and whatever is derived from them.
And when he inevitably dies, these four paths are cut off from him, but if he is of those who will be successful and prosperous, Allah Subhanaahu wa ta’ala opens up eight more paths for him, which are the eight doors to paradise, he can enter through any of them as he pleases!!
Likewise, Allah does not prevent His slave from anything of this dunya (i.e. transient things of this life), except He will give him what is more beneficial for him from it.
Nevertheless this is only for the believer, for he is prevented from his lowly portion of this life, while Allah is not pleased with it for him, in order to give him a greater and more superior portion (i.e. in the hereafter).
Free your mind from the grief you experience as a result of worrying about your life and provision and make room in it to preoccupy yourself with the things you have been commanded with. Do not preoccupy yourself with those things that are inevitable regarding your life and provision, as both of them are linked to one another.
So as long as your life continues, your provision will continue to come to you!
However, the slave, due to his ignorance of what is, in fact, beneficial for him as well as the munificence of his Lord, His wisdom and gentleness, he does not comprehend the difference between what he was prevented from and what is actually stored for him (i.e. in the hereafter). Instead, he is ardently in love with the transient enjoyment of this life, even if it is lowly and appalling, and less interested in the home of the hereafter.
Source: Ibn Qayyim al-Jawziyyah – Fuwa’id ul Fawa’id “Benefits of the Benefits”, Page 83

MUST READ | Ibn Qayyim: If you want to benefit from the Qur’an, you must concentrate and devote your heart..

Ibn Al-Qayyim Rahimahullaah:

If you want to benefit from the Qur’an, you must concentrate and devote your heart solely when reciting and listening to it. You must pay attention and try to comprehend the fact that what you are reading is the word of Allaah. As you read, you must know that Allaah is addressing you in and through this Qur’an. Indeed, it is the words of Allaah to you through the tongue of His Messenger. Allaah says:

“Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful.”. (50:37)

[Al-Fawaa’I’d, Page 17]

10 Invalidators of Ones Islaam + Proof (Ayaat etc.) + Footnotes & Notes from Ibnul Qayyim

Know – o Muslim brother – that Allah has obligated upon all of the servants to enter into Islam and to hold fast to it and to warn against whatever opposes it. So Allah sent His Prophet Muhammad (sallallaahu ‘alaihi wa sallam) to call to that, and He, the Mighty and Majestic, informed that whoever followed him was indeed guided, and whoever resisted him was indeed misguided. So He warned in many statements concerning the causes for apostasy and the types of disbelief. So the scholars (rahimahumullaah) have mentioned in judgement upon the apostate that the Muslim apostates from his Religion due to many types of invalidators that make his blood and his wealth permissible and by that he leaves Islam. The most dangerous of these emanate from ten invalidators. [2]

We shall mention them for you in what follows upon a short path to warn you about them and so that you may warn others in hopes of security and well being, along with a small explanation after mentioning them.

First: From the ten invalidators is shirk (associating partners) in the worship of Allah. Allah the Exalted says:

“Verily Allah does not forgive that you associate partners with Him, but He forgives whatever is below that for whoever He wishes.” [Sooratun Nisaa` 3:116]

Allah the Exalted says:

“Whoever associates partners with Allah, then Allah, then Allah has forbidden Paradise for him and his dwelling be in the Fire and there will be no helpers for the oppressors.” [Sooratul Maa`idah 5:72]

So from that is supplication to the dead and seeking their aid and taking oaths by them and slaughtering for their sake.

Second: Whoever places intermediaries between himself and Allah, supplicating to them and asking them for intercession and placing his trust upon them, then he has indeed disbelieved by agreement.

Third: Whoever does not disbelieve in the idolaters, or doubts in their disbelief, or believes in the correctness of their religion, then he has disbelieved.

Fourth: Whoever believes that the guidance of other than the Prophet (sallallaahu ‘alaihi wa sallam) is more complete than his Guidance, or that the judgement of other than him is better than his Judgement, such as those who give precedence to the judgement of the tawaagheet [3] over his Judgement, then he is a disbeliever.

Fifthly: Whoever hates something from what the Messenger (sallallaahu ‘alaihi wa sallam) came with, or the one who acts like that, then he has indeed disbelieved due to the statement of Allah:

“That is because they disbelieved in what Allah revealed, so He rendered their deeds worthless.” [Sooratul Muhammad 47:9]

Sixth: Whoever ridicules something from the Religion of the Messenger (sallallaahu ‘alaihi wa sallam), or its reward, or its punishment, he has disbelieved. The proof for this is the statement of Allah:

“Say: Was it Allah and His messenger and His Signs that you were mocking? Make no excuse, indeed you have disbelieved after your faith.” [Sooratut Tawbah 9:65-66]

Seventh: Magic, and from it is sarf (detachment) [4] and ‘itf (affection) [5]. So whoever does this, or is happy with it – he has disbelieved. The proof is the statement of Allah:

“And they do not teach anyone until they have said: ‘We are a trial so do not disbelieve.’” [Sooratul Baqarah 2:102]

Eighth: Supporting the disbelievers and cooperating with them against the Muslims. The proof for this is the statement of Allah the Exalted:

“So whoever forms an alliance with them, then verily he is from them. Verily Allah does not guide an oppressive people.” [6] [Sooratul Maa`idah 5:51]

Ninth: Whoever believes that some of the people are free to leave from the Law (Shari’ah) of Muhammad (sallallaahu ‘alaihi wa sallam), then he is a disbeliever due to the statement of Allah the Exalted:

“Whoever seeks a religion other than Islam, it will never be accepted from him, and in the Hereafter, he will be from the losers.” [Soorah Aali Imraan 3:75]

Tenth: Turning away from the Religion of Allah without being knowledgeable about it, nor acting upon it. The proof for this is the statement of Allah:

“And who is more unjust [7] than one who is reminded [8] of the statement of his Lord, then he turns away [9] from them. Verily We will take retribution [10] from the criminals.” [Sooratus Sajdah 32:22]

So all of these invalidators do not differentiate between the scoffer or the liberal person or the fearful, except that it is deception. All of them are from the greatest danger and most numerous in occurrence. So it is befitting for the Muslim that he is aware of them and fears them for himself.

Whoever believes in the constitutions and laws that the people take as being better than the Law of Islam, or that the Laws of Islam cannot be applied in the twentieth century, or that they are a cause for division amongst the Muslims, or that it restricts a persons devotion to his Lord without entering into the matters of the Next Life. Also entering into the fourth category is whoever thinks that the Ruling of Allah in cutting the hand of the thief or stoning the adulterer is not valid in this age. Also entering into that is whoever believes that it is permissible to rule by other than the Law of Allah in conduct and punishments or other than them.

We seek refuge in Allah from that which necessitates His Anger and His Grievous Punishment. May the Prayers and Peace of Allah be upon the best of His creation, Muhammad and upon his family and his companions.

[By: Imam ‘Abdullaah Ibn ‘Abdul ‘Azeez Ibn Baaz|Translated by Maaz Qureshi [1]

Footnotes:

[1] This is a slightly abridged translation of ‘al-’Aqeedatus Saheehah war-Risaalatul Ma’iyyah’ (a collection of four booklets by the al-’Allaamah Ibn Baaz) (p.37-41).

[2] The shaykh, the Imam, Muhammad Ibn ‘Abdul Wahhaab and other than him from the people of knowledge have mentioned all of these. Translators Note: See: Durarus Sunniyyah (8/89-90), and Mu`allifaatush Shaykh Muhammad Ibn ‘Abdul Wahhaab (5/212/214).

[3] Translators Note: Imam Ibnul Qayyim gave a general definition for taaghoot (pl. tawaagheet) when he said [Fathul Majeed (p. 16)]:

“A taaghoot is everything that a slave transgresses the limits by, such as a deity, or someone who is followed, or calls to his following. So a taaghoot is every people who subject judgement to other than Allah and His Messenger, or worship from other than Allah, or obey without Guidance from Allah, or those who obey him in what is not known as obedience to Allah.”

[4] Sarf: A magical action by which it is intended to distance a man from that which he wants, such as detaching a man from the love of his wife to hatred for her.

[5] ‘Itf: A magical action by which it is intended to encourage a man towards what he does not want through Satanic paths.

[6] This means, none is more oppressive than them.

[7] That is, the disbelievers.

[8] Reminder: an admonition and insight into what is obligatory upon him.

[9] Turning away: rejecting alliance.

[10] Retribution: taking back what was done before.

Ibnul Qayyims Short Definition for Taaghoot

Ibnul Qayyim gave a general definition for taaghoot (pl. tawaagheet) when he said [Fathul Majeed (p. 16)]:  “A taaghoot is everything that a slave transgresses the limits by, such as a deity, or someone who is followed, or calls to his following. So a taaghoot is every people who subject judgement to other than Allah and His Messenger, or worship from other than Allah, or obey without Guidance from Allah, or those who obey him in what is not known as obedience to Allah.”

A BEAUTIFUL Read: Please Read In shaa Allaah- Good Manners in Dealing with the Ignorant

After a person turns away from the company of those [ignorant associates], and he turns to the company of those who are absent in person – but whose bounties and good influence continue to exist in the world, he would then inquire a new zeal and a new direction, and he would become stranger among the people – even if he be a relative or a close acquaintance.

This would make him a dear stranger to people. He can clearly see the obscurity that they suffer, but they cannot see the splendor which he enjoys. He excuses them as much as he can, while enjoining and advising them to do good with all of his power. Thus he looks at them with two eyes:

– With one eye, he recognizes Allah’s commands and prohibitions. Based off this, he advises or warns them, and befriends and disowns them, giving them their rights and requiring his.

– With the other eye, he recognizes Allah’s Decree and Measure. Based on this, he sympathizes with them; he makes du’a (supplications) for them; he asks Allah (ta’ala) to forgive them; and he seeks excuses for them in matters that do not involve violation of Allah’s commands and His Shar’ (Allah’s Divine Law). He engulfs them with kindness, compassion and forgiveness, heeding to Allah’s command [to His Messenger (sallallaahu ‘alayhi wa sallam)]:

“Show forgiveness, enjoin what is good, and turn away from the foolish.” [Al-A’raf (7):199]

If a person abides by this ayah, it would suffice and cure him. It calls for:

– Good manners in dealing with people: by forgiving them and showing them compassion to the limits of one’s character and nature.

– Fulfilling Allah’s rights in people by enjoining what is good, which applies to matters that the minds attest to their goodness and merit, based on what Allah has commanded.

– Avoiding their evil: to ward off the harm resulting from their ignorance, without trying to avenge himself.

How else can a person attain perfection? And what policy and behavior can be better in this world than this? If a man tries to consider every evil reaching him from people (I mean a true evil that results in a loss of honor before Allah (ta’ala)), he will find that it arises from neglecting one or more of these three matters. If he abides by them all, then whatever is inflicted on him by people will be good, even if it appears to be evil. Only good can result from enjoining good, even if it be encased in a situation of evil and harm. Allah (ta’ala) said;

“Verily! Those who brought forth the great slander [against A’ishah (radiallahu ‘anha)] are a group among you. Consider it not a bad thing for you. Nay, it is good for you…” [An-Nur (24):11]

And He addressed His Messenger (sallallahu ‘alaihi wa sallam) by saying:

“So forgive them, ask Allah to forgive them, and consult them in the affair. Then when you have taken a decision, put your full trust in Allah.” [Al ‘Imran (3):159]

This ayah instructs the Messenger (sallallaahu ‘alayhi wa sallam) to fulfill Allah’s rights and the people’s rights. When people do wrong, they would either be violating Allah’s limits or harming His Messenger personally. If they harm the Messenger (sallallaahu ‘alayhi wa sallam), he should respond by forgiving them. But if they overstep Allah’s limits, then he (sallallaahu ‘alayhi wa sallam) should ask Allah (ta’ala) to forgive them and to soften their hearts. Also, he (sallallaahu ‘alayhi wa sallam) should extract their opinions by consulting them, because this tends to make them more obedient and willing to advise. Once he forms his decision, he should seek advice no more, but rather put his trust in Allah and go forth to fulfill what he decided, for Allah loves those who trust Him.

[By Imam Ibn al-Qayyim al-Jawziyyah (rahimahullaah) – Ar-Risalat ut-Tabukiyyah]