A Lofty Benefit From Ibn al-Qayyim (rahimahullaah)

[Salafi-Markaz.Manch.]

In The Name of Allaah, The Most Merciful The Bestower of Mercy

The Captive of Shaytaan And Prisoner of Desires

Imaam Ibnul Qayyim (rahimahullaah) said:



Disobedience is the cause of being in Shaytaan’s captivity and a prisoner of lowly desires. And from its afflictions is that a disobedient person is always in the captivity of his devil, the prison of his lusts and the leadership of his desires; so he is a captive and a shackled prisoner. There is neither a captive whose state of affairs is more evil than a captive whose captor is his worst enemy, nor is there a prison more restricted than the prison of desires and shackles that are more restrictive than the shackles of lust; so how can a heart that is a captive and a shackled prisoner traverse the path to Allaah and the home of the afterlife?


How can he proceed upon a singular track? When the heart is shackled, it is stricken with harm from every angle in accordance with the (severity) of its shackles. The likeness of the heart is that of a bird; it distances from harm whenever it flies high, and it is surrounded by harm whenever it lands.



And it is reported in a hadeeth: ‘’Shaytaan is a wolf to a human being.’’ And just as an unprotected sheep in the midst of wolves is quickly destroyed, likewise if there is no protection from Allaah for the slave, it is a must that his wolf will prey on him. He (the slave) is protected by Allaah through Taqwaah (fear of Allaah). It (Taqwaah) is a shield and shelter from Allaah between the person and his wolf; just as it is shield against punishment in this life and the afterlife.



And whenever the sheep is closer to its shepherd, it is safer from the wolf; and whenever it is distanced from the shepherd, it comes closer to being destroyed. So the sheep is more protected when it is closer to the shepherd, for the wolf only takes away the (sheep, cattle etc.) that are distanced, and it the ones far away from the shepherd.



The basis of this affair is that whenever the heart is distanced from Allaah, then harm upon it is quicker; and whenever it is comes closer to Allaah, it is distanced from harm. Being distanced from Allaah is of various levels, and some are more severe than others. Being distanced from (Allaah) through disobedience is greater than being distanced from (Allaah) through thoughtlessness; and being distanced from (Allaah) through innovation in religion is greater than being distanced from (Allaah) through disobedience; and being distanced from (Allaah) through hypocrisy and polytheism is greater than all of that.

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[Source: Ad-daa-u Wad-dawaa-u: page.119-120]

[Salafi-Markaz.Manch.]

In The Name of Allaah, The Most Merciful The Bestower of Mercy

Imaam Ibnul Qayyim (rahimahullaah) said:


To exercise patience (by turning away) from (forbidden) desires is easier than exercising patience upon that which (such) desires necessitates (of punishments); for indeed (such desires) either necessitates hurt and punishment or suspends a more fulfilling pleasure.



[They (i.e. such forbidden desires) either squander (one’s) time by wasting it in (that which will lead to) sorrow and regret or defamation of honour that is more beneficial to the slave when respected than when defamed.


(They) either cause the perishing of wealth whose continuation is better for him than its cessation or the loss of a rank and (good) reputation whose continuation is better than its loss.


(They) either withhold blessings whose continuation is more pleasurable and delightful than the fulfilment of the desires or they strike by devising a path for you which was not to be found previously.


(They) either bring about anxiety, distress, grief and fear which are not equal (in their severity) to the delight of desires or you forget knowledge whose mention is more delightful than the attainment of desires.


(They) either make (one’s) enemy rejoice and grieves (his) ally or they prevent the means to a blessing that was to be received, or they bring about flaws that remain as characteristics which will not cease to (exist); because deeds do inherit characteristics and manners. [Source: Al-Fawaa-id: page: 206-207]

[Salafi-Markaz.Manch.]

In The Name of Allaah, The Most Merciful The Bestower of Mercy


Mistakes Committed In Conversations And Gatherings

The First Mistake: Talk-activeness




Talk-activeness is too much speech without benefit, and the talk-active one is he who speaks a lot (and becomes) burdensome. You find amongst the people one who is a talk-active person and a jester. He speaks in every affair and enters into every restricted (conversation). When present in a gathering, he fills it with a lot of noise and preoccupies it with excess speech.


Talk-activeness is a manifestation from the affairs of bad manners, and it is a proof of one’s feeble intelligence and weakness in religion. The Prophet (sallal-laahu-alayhi-wasallam) said:


''Indeed, the most beloved to me amongst you and the closest to me in the Hereafter is the one with the best manners amongst you. And the most disliked to me amongst you and the most distanced from me in the Hereafter is the one with the evilest manners amongst you; the prattlers, the garrulous ones and the loudmouths.''[Reported by Imaam Ahmad and others, and declared Hasan by Imaam Al-Albaanee in As-Saheehah: Number: 791]


Abu Hurairah (radiyallaahu-anhu) said: ‘’There is no goodness in excessive speech.’’ [Reported by Ibn Abdul Barr (rahimahullaah) in Bahjatul Majaalis 1/61]


And Allaah knows best


To be continued Inshaa-Allaah

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[Source: Akhtaa Fee Adabul Muhaadatha: page: 5]