Author: Salih al Munajjid | Size: 99kb | Pages: 12 | Format: PDF
Love of Allah is life itself, and to be deprived of it entails a terrible death; it is the light without which one would sail in a sea of darkness; it is the cure without which one’s heart will be overwhelmed by a multitude of diseases; it is the joy without which one will remain in permanent grief; it is the essence of faith and deeds, without which they become like a soulless body.
Imam Ibn ul Qayyim al Jawziyyah
From “Madarij As-Salikeen”
Firasah is a sense of visual acumen, perception and insight. Allah says, “Surely! In this are the signs for the mutawassimeen.” [15:75]
And with the regard to the meaning of mutawassimeen, here is what some of the great interpreters of the Qur’an said about it: Mujahid said it is “those who have visual acuity”. Ibn Abbas said that it means “those who watch closely”. Qatadah said that it means “those who learn the lessons”. And Muqatel said that it means “those who reflect”. There is no contradiction or apparent incompatibility amongst these interpretations. For example, one who sees the ruins and houses of those who belied Allah’s Messengers would receive insight, admonition and reflection.
Alllah, subhanahu wa ta`ala, says the following with the regards to the hypocrites, “Had He willed, We could have shown them to you and you would have known them by their marks, but surely you will know them by the lahn of the speech!” [47:30] The first thing mentioned is the firasah of the eye and watching and the second thing noted is the firasah of the ear and hearing. The lahn of their speech is namely two varieties. One is proper and the other is wrong.
The proper lahn may mean eloquence as stated in the hadeeth: “And perhaps some of you are more eloquent in their claim than others.” (Bukhari and Muslim) Or it may mean an indirect reference or indication. The wrong lahn is the speech that has grammatical mistakes. By using it, people tend to change the meaning to something incorrect or to a hidden meaning which may not have been intended.
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Allah [subhanahu wa ta3la] says in Surah A’la, ayah 14:
قَدْ أَفْلَحَ مَن تَزَكَّى
Succussuful is the one who purifies himself
Author: Mohammed Ali al Hishami | Size: 1MB | Pages: 110 | Format: PDF
The ideal Muslim is a man of the highest moral character. In his relation with his rabb (lord), himself, family, parents, relatives, friends, and the community at large, he has a most excellent example in the Prophet of Islam (pbuh). His idealism is further strengthened by the characters of the first generations of Muslims who excelled in all the various fields of human endeavour. He is reassured by the teachings of Islam that he also can reach these noble heights by working to improve his character daily.
In this title, the author gives a clear overview of the practical aspects of the Islamic lifestyle, as exemplified by the Prophet (pbuh) and his Companions (pbuh). Moving from the innermost aspect of the individual’s spiritual life to his dealings with all those around him, one can see how the Muslim is expected to interact with all others in his life.
Author: ibn Rajab, ibn Qayyim, al Ghazali | Size: 3.2mb | Pages: 170 | Format: PDF
Tazkiyat an-Nufus wa Tarbiyyatuha kama Yuqarriruhu ‘Ulana as-Salaf .According to the earliest sources, compiled from the works of Ibn Rajab al-Hanbali, Ibn al-Qayyim al-Jawziyya and Abu Hamid al-Ghazali, collected and arranged by Ahmad Farid. One the most concise references that can have a big impact on you once you read it. Topics gone into detail include symptoms of the heart’s sickness and signs of its health, doing without the pleasures of this world, perseverance, complete reliance on Allah, the life of this world, to mention only a few.
Author: Ibn Taymiyyah | Size: 22MB | Pages: 154 | Format: PDF
Actions are distinguished, one from the other, with respect to their excellence in the Sight of Allaah in accordance with the condition of the heart, not by their number or form, but rather due to the strength of the caller, his truthfulness, his sincerity and the extent to which he prefer Allaah over himself… Al-Haafidh ibn Hajr al-Asqalaanee, may Allaah have mercy upon him and provide us with his knowledge, said: “The heart has been singled out for this because it is the leader of the body, and through the purification of the leader the subjects become purified, and with his corruption they become corrupted. So if you, Observant of Allaah, wish to cure your hear then it is upon you to be truthful with regards to seeking refuge with Allaah and putting your trust in Him, to pray a great deal of supererogatory prayers, to perform the actions of obedience to Allaah frequently, to pray the night prayer while the people are sleeping, and to treat your heart by making it continuously stick to the remembrances and by befriending only the righteous… and to frequently recite the Qur’aan. And Allaah will indeed allow all of this to be preserved by him.”
Author: Salih Munnajid | Size: 100kb | Pages: 124 | Format: PDF
It is the nature of this life that people will suffer from worries and stress, because this world is the place of disease, hardship and suffering. It is also the nature of this life that people have to put with suffering and hardship for various reasons. So people feel regret for what has happened in the past, anxious about that may happen in the future, and worried about what is going on in the present. The things that cross our mind and make us feel distressed are things in the past that have caused grief, things in the future that we are worried about, and things in the present which concern us.
People react differently to stress and worries, depending on how many things are concerning them, whether the worry is continuous or not, and on whether they have faith in their hearts or are rebellious and sinful. We may describe people’s hearts as being of two types: either the heart is the throne of Allaah, filled with light, life, happiness, joy and all the treasures of goodness; or it is the throne of Shaytaan, wherein is distress, darkness, death, grief, worry and anxiety.
