Love

Love is a psychological sickness, and if it grows strong it affects the body, and becomes a physical sickness, either as diseases of the brain, which are said to be diseases caused by waswaas, or diseases of the body such as weakness, emaciation and so on. [Majmoo’ al-Fataawa 10/129]

Loving a non-mahram woman leads to many negative consequences, the full extent of which is known only to the Lord of people. It is a sickness that affects the religious commitment of the sufferer, then it may also affect his mind and body. [Majmoo’ al-Fataawa 10/132]

If the heart loves Allaah alone and is sincerely devoted to Him, it will not even think of loving anyone else in the first place, let alone falling in love. When a heart falls in love, that is due to the lack of love for Allaah alone. Hence because Yoosuf loved Allaah and was sincerely devoted to Him, he did not fall into the trap of love, rather Allaah says

“Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, (guided) slaves”
[Yoosuf 12:24]

As for the wife of al-‘Azeez, she was a mushrik as were her people, hence she fell into this trap. Majmoo’ al-Fataawa (10/135)

If a man is in love with a woman, even if she is permissible for him, his heart remains enslaved to her, and she can control him as she wishes, even though outwardly he appears to be her master, because he is her husband; but in fact he is her prisoner and slave, especially if she is aware of his need and love for her. In that case, she will control him like a harsh and oppressive master controls his abject slave who cannot free himself from him. Rather he is worse off than that, because enslavement of the heart is worse than enslavement of the body. [Majmoo’ al-Fataawa 10/185]

If he is tested with love but he remains chaste and is patient, then he will be rewarded for fearing Allaah. It is known from shar’i evidence that if a person remains chaste and avoids haraam things in looking, word and deeds, and he keeps quiet about it and does not speak of it, so that there will be haraam talk about that, whether by complaining to another person or committing evil openly, or pursuing the beloved one in any way, and he is patient in obeying Allaah and avoiding sin, despite the pain of love that he feels in his heart, just as one who is afflicted with a calamity bears the pain of it with patience, then he will be one of those who fear Allaah and are patient,

“Verily, he who fears Allaah with obedience to Him (by abstaining from sins and evil deeds, and by performing righteous good deeds), and is patient, then surely, Allaah makes not the reward of the Muhsinoon (good‑doers) to be lost” [Yoosuf 12:90].  [Majmoo’ al-Fataawa 10/133]

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The great care of Ibn Taymiyyah for his student Ibn al-Qayyim

Once he detected his students sincere desire for knowledge and his selfless devotion to acquiring and spreading it, he began tending to him with various sorts of advices and guidance that would help him to develop his talents and increase his firm grounding as a scholar

These gems are mentioned by ibn al-Qayyim at various places throughout his books. The following are some examples.

1. In Miftah dar as-sa’adah he said, “Shaykh al- Islam, may Allah be pleased with him, told me after I began to mention to him one doubt after another, ‘Do not let your heart be like a sponge for all the doubts that pass by it, such that it drinks them up and is moistened only by them. Rather, let it be like solid glass; doubts pass over it but do not settle in it. Thus it will see them with its clearness and fend them off with its solidness. Otherwise, if you let your heart drink in every doubt that passes by you, it will become a resting place for doubts,’ Or he said something to that effect. I do not know of any advice that has brought me greater benefit in fending off doubts than this one”

2. In Madarij as-Salikin, he said, “Shaykh al-Islam ibn Taymiyyah, may Allah have mercy on him, said to me one time, ‘ When one understands that trials and misfortunes are inevitable, he will not get angry when they occur, nor will he grieve or feel sadness due to them’. [1] So when one is patient with those trials and does not let them break him, it is hoped that he will rise to the level of attainment ( of true servitude to Allah). His soul will become disciplined and will be content with Allah, and it will be weaned off its bad habits, until love of Allah will drench his heart and his soul and his limbs will all become obedient to the commands ( of Allah ). At that point, his heart will see sense that Allah is with him and is supporting him. His every motion and every pause will be through Allah, not by himself. His heart will receive many divine insights, such that he will appreciate Allah’s Divinity, His control of all things, and his Uniqueness. It is upon understanding of theses three qualities that all knowledge and fundamentals are based”

3. And ibn Taymiyyah would advise his student to not engage excessively in the permissible matters. Ibn al-Qayyim says concerning him, “One day, shaykh al-Islam ibn Taymiyyah, may Allah sanctify his soul, said to me concerning some permissible matter, ‘This is in opposition to (achievement of) the highest ranks, even if giving it up is not a requirement for attaining salvation,’ or something similar to that.” So the knower (of Allah) will give up much of the permissible, in order to protect himself, particularly if that permissible matter is a barrier between the lawful and the unlawful

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Footnote
[1] The rest appears to be from the words of ibn al-Qayyim himself explaining of his shaykhs statement

(taken from ‘The Biograophy of Imam ibn al-Qayyim’
by Salahud-Din ‘Ali Abdul-Mawjud
translated by Abdul-Rafi Adewale Imam)

Ibn Taymiyyah, Leader of The Believers

Written by Adil Salahi
from muslimheritage.com
originally published by Impact magazine.

“You claim to be a Muslim, surrounding yourself with a Judge, a sheikh, and one who calls for prayer. Your father and grandfather, on the other hand, were unbelievers. Yet they did not do the terrible things you have done. They honoured their agreements, while you do not, and you have perpetrated much injustice.” Finishing his words, the speaker looked straight into the face of his addressee, who was none other than Kazan, the Tartar king who was preparing to attack Damascus, realising that it was ripe for him to take, abandoned by all support particularly with Egyptian units withdrawing back to Egypt. With them went most government officials, judges and scholars. Thus, the city became deserted from any political and religious authority. A number of non-Muslims were pleased, and established contact with the invading forces. That gave them the audacity to make their un-Islamic feelings and practices public. Some of them went as far as to pour wine in mosques. Criminals were able to leave prison without fear of being caught, and theft became rampant.

But who in such circumstances could address the fearsome king of the Tartars in this way? None other than Ahmad ibn Taimiyah, one of many scholars in our history who are always mentioned together with, or ahead of, the rulers as the main players to influence events. Ibn Taimiyah’s life was a long series of jihad in its fullest meaning. By contrast, many scholars sought a safe place in Cairo or Damascus when the Tartars were earlier marching through the lands of Islam. His own family had moved to Damascus from North Syria for the same reason when he was only seven years of age. Now, in 699 AH, at the age of 38, Ibn Taimiyah stood firm trying to reverse a trend of weakness that went through the Muslim world. Realising the danger threatening Damascus, he called a meeting attended by the notables of the city who could not flee with the withdrawing forces. The meeting decided to send a delegation to Kazan, the Tartar king, who, like many of his soldiers, had embraced Islam, without really experiencing what this true faith means in practice. He was the fourth Muslim king of the Tartars, and he was renowned as a fierce ruler and a hard hearted invader. When the delegation was admitted into his presence, their chief, Ibn Taimiyah addressed him in the words quoted above.

Kazan was taken aback by the fortitude of the scholar. He decided to serve dinner for the delegation first, but Ibn Taimiyah would not touch any food. To the king’s question about the reason for his abstention, he said: “How could I eat your food when all the meat you serve is from sheep you have stolen from ordinary people, and all your vegetables and fruit have been taken from people’s farms without payment?” Kazan was angry, but he felt in awe of the scholar who, in turn, felt much stronger as he believed that God would support him as long as he was trying to remove oppression. With the discussion progressing in this mood and Ibn Taimiyah showing no hesitation or fear of what might happen to him, Kazan had to give way. He later said to his generals: “I have never seen a more courageous person than this man. His words have touched my heart, and I felt that I had no option but to grant him what he wanted.”

Kazan listened to the requests of Ibn Taimiyah and granted them. That meant that he would not attack Damascus for the present time, although he realised that the people would have time to prepare for the protection of their city. He also agreed to release all Muslims he had taken prisoner. But Ibn Taimiyah insisted that he should also release all prisoners his soldiers had taken, including those who were Christians and Jews. He told him that he would not go back to Damascus unless those prisoners were allowed to come back with him. He confronted him with the Islamic principle that applies to such minorities in Muslim land: “They enjoy the same rights and bear the same responsibilities as we do.” Kazan had no option but to release them.

The city was in peace, but not for long. In the following year, reports were coming through that the Tartars would be coming back. Ibn Taimiyah now took up the role of a military commander, encouraging people to rise up to their duty of jihad. He told them that they could leave their city fleeing the invaders, or they could stand up to them and seek God’s help. People responded to him and were willing to fight. Their morale was boosted when they heard that Sultan al-Nasser Qalawoon of Egypt raised an army to fight the Tartars. But they later heard that he decided to turn back to Egypt. Once more, the people of Damascus were in panic. But they requested Ibn Taimiyah to try to save the situation.

Again Ibn Taimiyah went at the head of a delegation, but his task this time was to meet al-Nasser Qalawoon after his army had been dispersed. He was very strong in his appeal. He said: “If you have given up Syria, we would have chosen a ruler to protect it against its enemies; but why should we when Syria is under your rule. If it was not and its people appealed to you for help against an enemy, you would be duty bound to come to its help. What is your responsibility towards it when you are its ruler, and its people are your subjects?” Ibn Taimiyah continued urging Sultan Qalawoon until he agreed to his request and ordered that an army should move immediately to give help to Syria.

Ibn Taimiyah went back to Damascus at full speed. There he found the people in panic. The Governor and his assistants began to prepare to flee, but his return with the news of the forthcoming help encouraged them. The Tartars also postponed their attack, but the danger was not lifted. In fact, the attack took place in 702, but then they had to face the two armies of Syria and Egypt. Ibn Taimiyah was at the front, armed with sword and shield. The Sultan asked him to join him in the battle, but he apologised, saying: “It is the Prophet’s Sunnah that a man should fight with his own people; and as I am from Damascus, I should stay with the local fighters.”

The battle took place in Ramadan, and Ibn Taimiyah encouraged people not to fast, because the Prophet and his companions did not fast when they met their enemies in Ramadan. Victory was assured for the Muslim army, and Damascus was again safe.

How to Properly Practice Ikhlaas

Reference: Al Fataawaa al Kubraa: 2/272

…and similar to this is an account that is mentioned, that a person came across the statement of the Messenger – صلى الله عليه وآله وسلم:.

“Whoever practices sincerity for Allaah for forty mornings, the springs of wisdom would spring forth from his heart to his tounge.” [1]

So this person practiced sincerity – according to him – for forty mornings, in order to attain wisdom, so he didn’t attain it. He complained to a wise scholar who told him; ‘You did not practice sincerity for [attaining the pleasure of ] Allaah the Exalted, you only practiced sincerity for attaining wisdom.’

Meaning that sincerity to Allaah the Glorified and Exalted, is seeking His Face, if you attain this you would attain wisdom as a consequence, but if attaining wisdom is what is intended to begin with, then sincerity for Allaah the Glorified would not have taken place, the only thing that took place is the notion that you are practicing sincerity for Allaah the Elevated.

Likewise is the statement of the Messenger – صلى الله عليه وآله وسلم:

”No person would practice humility for Allaah except that Allaah would raise him.” [2]

So if someone practices humility in order to be raised by Allaah amongst the people, then he is not practicing humility, because his intent is to be raised and that is contradictory to humility.

The source of this article in a treatise on Ikhlaas by Shaykh Farkoos.
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[1] This Hadeeth was declared as inauthentic by al Albaanee in ‘As Silsilah ad Da’eefah’: #38 and ‘Da’eef at Targheeb wat Tarheeb’: #2

[2] Collected by Muslim 12/141.

(Translator: Abu Abdul-Waahid, Nadir Ahmad)

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Ibn Taymiyyah’s Influence on Ibn al-Qayyim (part 1)

Shaykh al-Islaam ibn Taymiyyah revived the Salafi school of thought until it became the talk of all the people of Islaam throughout their various lands with the rare talents given to him by Allah and the command he possessed of the various sciences.
All this he did in ibn al-Qayyim’s presence.
He witnessed firsthand this new direction of thought which revolted against blind following, partisanship, Ilm al-kalam, and he gross errors in creed (existing at the time) and brought the ummah back to the way of the pious Predecessors (as-Salaf as-Salih).
It refers every dispute to Allah and the Messenger (saws)

It is inevitable that this would have a great impact on his students; he possessed the determination, the knowledge, and the sharp intellect to lead him to the straight path with the care of his Lord. Therefore, it was not likely that ibn al-Qayyim would turn away from this influence.

He developed a relationship with shaykh al-Islaam starting in very year of his arrival (from Egypt).
He attentively participated in his classes to take from his knowledge.

He accompanied him for sixteen years, all the while reading to him the various sciences. As a result of this lengthy companionship, he had a tremendous influence in the formation of his perspective, the development of his talents, the developments of an ardent desire in him for the understanding of the Book and the Sunnah and referring to Allah and His Messenger (saws) Thus he was the brightest star amongst his pupils and the most famous of tem. Hardly is the teacher, ibn Taymiyyah, ever mentioned except that his student, ibn Qayyim al-Jawziyyah is mentioned alongside him.

The light of these two notable scholars spread to the corners of the earth because of the vastness of their knowledge, the soundness of their ideology, and their revival of the Call to the Allah’s Straight Path. [1]

[1] ibn al-Qayyim, Hayatutu Wa Atharu (p. 78)

(taken from ‘The Biograophy of Imam ibn al-Qayyim’
by Salahud-Din ‘Ali Abdul-Mawjud
translated by Abdul-Rafi Adewale Imam
)