Between The Past And The Future

Between The Past And The Future

Imâm Ibn Qayyim al-Jawziyyah

al-Fawaa’id, pp 151-152
Al-Istiqaamah, No. 2

Your life in the present moment is in between the past and the future. So what has preceded can be rectified by tawbah (repentance), nadam (regret) and istighfar (seeking Allaah’s forgiveness). And this is something that will neither tire you, nor cause you to toil as you would with strenuous labour. Rather it is an action of the heart. Then as regards the future (then it can be corrected) by withholding yourself from sins. And this abandonment is merely the leaving of something and to be at ease from it. This also is not action of the limbs, which requires you to strive and toil. Rather this is a firm resolve and intention of the heart – which will give rest to your body, heart and thoughts. So as for what has preceded, then you rectify it with repentance. And as for the future – then you rectify it with firm resolve and intention. Neither of these involves any hardship or exertion of the limbs. But then your attention must be directed to your life in the present - the time between two times. If you waste it, then you have wasted the opportunity to be of the fortunate and saved ones. If you look after it, having rectified the two times – what is before and after it, as we have said – then you will be successful and achieve rest, delight and ever-lasting bliss. However, looking after it is harder than that which comes before and after it, since guarding it involves keeping to that which is most befitting and beneficial for your soul, and that which will bring it success and well-being.

Who is Ibnul Qayyim (Rahimahullaah)?

Biography of Ibn Qayyim al-Jawaziyyah

Taken from Jalal Abualrub’s English Translation of Ibn al-Qayyim’s, Zad-ul Ma`ad
He is Abu  Abdullah Shams ad-Din  Muhammad , Ibn  Abu Bakr, son of Ayyub, son of Sa`d, son of ‘Huraiz, son of Makki, az-Zur`ii  and then the resident of Damascus.
 
He was born in the lunar month of Safar the year 691 AH (after the Hijrah ). He died in Damascus on a Thursday on the thirteenth day of the lunar month of Rajab in the year 751 after the Hijrah (or AH). Judges, notables and large crowds attended his funeral.  He was sixty years old when he died.

Ibn Qayyim al-Jauziyyah is known by this name because his father, Abu Bakr, was the Qayyim or supervisor of the school known by the name, Al-Jauziyyah, in Damascus.  Abu Bakr’s children and grandchildren were known as the children of the Qayyim of al-Jauziyyah for generations after that. Al-Jauziyyah was built by Mu`hyi ad-Din Ibn al-‘Hafidh Ya`hya Ibn Al-Jauzi; its building finished in the year 652 AH . In the year 1327 AH, it was turned to a courthouse. Al-Jauziyyah was burned during the Syrian revolution against France, during France’s occupation of Syria in the early part of the twentieth century.

Ibn al-Qayyim was born in the village of Zur`, which, as we stated, is located in the area of `Horan, a fertile area close to Damascus. Later on, he moved to Damascus and learned from its scholars.  He was raised in a house of knowledge and virtue and began his education with his father, who died in 723 AH. Ibn al-Qayyim was a sea of all types of knowledge, especially knowledge of the religion and the Arabic Language. All those who wrote biographies of Ibn al-Qayyim testified to his vast knowledge in the Sunnah, Fiqh (minor aspects of the religion), Arabic Language, `Hadith, as well as, being a scholar of healing through divine medicine. Ibn al-Qayyim authored numerous beneficial books with his beautiful handwriting and also had a vast collection of books authored by the scholars of the Salaf  and latter generations. He had an exceptional standard of character. He was neither envious, nor harmed anyone, or felt rage or hatred against anyone.  He taught at the school known by, ‘as-Sadriyyah’, and led the prayer at al-Jauziyyah.

Ibn al-Qayyim, known for being an exalted worshiper of Allah, used to spend a good part of the night in Qiyam voluntary prayer. His prayer was lengthy and full of devotion and he used to perfect its Ruku’ and Sujud. His conduct was exemplary and he was known for having a pure heart. He repented often to Allah (سُبحانَهُ وتَعالى) and invoked Him for forgiveness, prompting one of his students, Imam Ibn Kathir, to state, “I do not know of anyone who is a more active worshiper than he is!”  When he performed Hajj, the people of Makkah were astonished at the tremendous devotion in which Ibn al-Qayyim performed acts of worship and rituals of `Hajj, such as Tawaf (circumambulating) the Ka`bah in Makkah.

Among Ibn al-Qayyim’s best qualities is that he dedicated his life from the time he met his Shaikh, Shaikh al-Islam Ibn Taimiyyah, until he died to defending the Sunnah against all innovations in the religion whether in the creed or practical aspects of the religion. He called to implementing the Sunnah and discarding Taqlid, which pertains to blindly imitating the statements and opinions of people without relying on evidence contained in the Quran and Sunnah. He also dedicated his efforts to invalidating and exposing the deviant practices and creeds of the misguided Sufi sects, which rely on innovation as their tool of destruction against Islam.

Ibn al-Qayyim met Ibn Taimiyyah in the year 712 AH and remained with him the rest of his life. He became Ibn Taimiyyah’s student, even though he was a scholar in his own right, and shared with him the responsibility of carrying and defending the Sunnah and its knowledge, until Ibn Taimiyyah died in 728 AH. Ibn al-Qayyim remained truthful to this Da`wah (call) and asserted in a poem that through the efforts of Ibn Taimiyyah, Allah (سُبحانَهُ وتَعالى) permitted him to go back to the way of as-Salaf As-Sali`h.

Ibn al-Qayyim was impressed by Ibn Taimiyyah’s style of writing and imitated it while defending the true religion against deviant sects. This is why Ibn al-Qayyim is called, ‘The Second Shaikh al-Islam’.
Whenever Ibn al-Qayyim defended the Sunnah against the people of Bid`ah , he would first read what those sects believed and then refute their creeds and statements relying on the Quran and authentic Sunnah.
When he researched a subject, Ibn al-Qayyim would refer to the text of the Quran and Sunnah and derive the various rulings of the religion using them as the resource of knowledge. He would often mention several evidences to support a certain ruling. He would also mention the opinions and statements from the scholars of previous generations and sometimes would support their statements by relying on various evidence he collected from the Quran and Sunnah. When refuting a statement, he would mention his evidence, as well as, the evidence of those who did not agree with him then would refute their opinions.

The resources of knowledge that Ibn al-Qayyim relied on are the Quran, the Sunnah and the Ijmaa` , if he did not know of anyone who disagreed with the Ijma` with regards to a certain ruling. Next, he would rely on the Fatwa or the religious opinion or decree of the Prophet’s companions, if there were no other companions who contradicted their Fatwa. He would then rely on the Fatwa of the successive generation that came after the generation of the companions, which is the generation of the At-Tabi`un. He would then rely on Qiyas .
Furthermore, Ibn al-Qayyim would not show an inclination towards or preference for any Madh-hab (school of thought), such as the ‘Hanafi, Maliki, Shafii or ‘Hanbali Madhhabs, which are attributed to Imams Abu ‘Hanifah An-Nu`man, Malik Ibn Anas, Ash-Shafii and Ahmad Ibn ‘Hanbal. Ibn al-Qayyim called for Ijtihad by those qualified to use this method and firmly defended the Aqeedah (Creed) and the way as-Salaf as-Sali`h understood, practiced and conveyed the religion. He used a highly eloquent and persuasive style of writing to convey his knowledge.

Many students who later became scholars of knowledge in their own right learned from Ibn al-Qayyim. His knowledge, teachings and books are still used today as a major resource of authentic knowledge by those who are dedicated students of religious knowledge.

Scholars Praise the Good Qualities and Tremendous Knowledge of Ibn al-Qayyim
Al-Qhadhi (Judge) Burhan ad-Din az-Zur`ii stated that during his time, there was not a more knowledgeable scholar than Ibn al-Qayyim. The known scholar Ibn Rajab al-‘Hanbali said that Ibn al-Qayyim learned the ‘Hanbali Madhhab and learned with Taqi ad-Din Ibn Taimiyyah, and became proficient in all aspects of Islamic knowledge. Also, the scholar of `Hadith and historian Imam adh-Dhahabi stated that Ibn al-Qayyim was proficient in `Hadith, Fiqh and the Arabic Language. Shaikh Jamal ad-Din Ibn Taghri Bardi stated that Ibn al-Qayyim was excellent at several aspects of knowledge, such as Tafsir (meaning contained in the Quran), Fiqh, Arabic Language and grammar, `Hadith, Usul al-Fiqh (foundations of Islamic Jurisprudence), and so forth.

Several other scholars, such as ash-Shaukani and as-Suyuti, praised the knowledge of Ibn al-Qayyim. One of Ibn al-Qayyim’s famous students, Imam Ibn Kathir who wrote the famous Tafsir (explanation) of the Quran said about him, “He heard narration of `Hadith and was proficient in the religion in various aspects of knowledge, especially Tafsir, `Hadith and the Quran and Sunnah. When Shaikh al-Islam Ibn Taimiyyah returned from his trip to Egypt in 712 AH, Ibn al-Qayyim learned from him until Ibn Taimiyyah died. Ibn al-Qayyim collected vast knowledge from Ibn Taimiyyah adding to the knowledge that he collected before. He became authoritative in various aspects of knowledge because of what he learned, which was substantial. Even though Ibn al-Qayyim became a famous scholar, teacher and author in his lifetime, he was uniquely active by day and night collecting more knowledge and invoking Allah (سُبحانَهُ وتَعالى) and supplicating to Him.”

Like all reformers before him, Ibn al-Qayyim suffered oppression. He conveyed the true Islamic knowledge fearing none, except Allah (سُبحانَهُ وتَعالى) and supported his Shaikh, Imam Ibn Taimiyyah, in his struggle against Bid`ah and deviant sects and creeds. When Ibn Taimiyyah was jailed by unjust rulers, Ibn al-Qayyim was jailed along with him.

In the last term in jail, Ibn al-Qayyim was kept away from Shaikh al-Islam Ibn Taimiyyah, who died soon after. Ibn al-Qayyim was released from jail after Ibn Taimiyyah died; most of the population of Damascus attended Ibn Taimiyyah’s funeral and grieved for their tremendous loss.
Surely, there is a difference between the funerals held for the scholars of Sunnah and those held for the scholars of Bid`ah and deviation. For instance, around two million people attended the funeral of Imam Ahmad Ibn `Hanbal when he died in Baghdad. At that time, Ahmad was supported by the Caliph and loved by people. Also, Baghdad was the largest city in the world. When Ibn Taimiyyah died, Damascus was not a very large town. Therefore, when sixty thousand men, women and children attend someone’s funeral –like Ibn Taimiyyah’s funeral- in Damascus during that time, this means that most of its population attended that funeral.

Imam Ahmad Ibn `Hanbal is held as having a higher degree of knowledge, scholarly status and level than Ibn Taimiyyah had. Imam Ahmad ibn `Hanbal was blessed and elevated in honor and grade by taking the tremendous stance he took in defense of the true Islamic Creed. This is why he is rightfully called, ‘Imamu Ahli as-Sunnah’.

Imam Ibn Taimiyyah followed in the footsteps of the Imams who came before him, such as Imam Ahmad Ibn `Hanbal.  They were brothers and Imams who defended the true Islamic Faith and raised high the flag of the Sunnah. Muslims love and respect these two Imams and their countless brethren Imams who came before and after them who explained, supported and defended Allah’s religion. How can Muslims reward them for their efforts and for preserving the religion of our Prophet, Muhammad, peace be on him, as fresh as the day it was revealed to him? All what we can say is repeat what Allah (سُبحانَهُ وتَعالى) said in the Quran,
 وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالإِيمَانِ وَلاَ تَجْعَلْ فِي قُلُوبِنَا غِلاَّ لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ 
{And those who came after them say: “Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.”} [59:10]

Ibn Rajab al-‘Hanbali said, “Ibn al-Qayyim was jailed several times, sometimes held along with Ibn Taimiyyah. In their last term in jail, they were kept in separate rooms in a castle.”

Teachers of Ibn al-Qayyim
Ibn al-Qayyim learned knowledge with many teachers, among them his father, Abu Bakr Ibn Ayyub.  He also learned knowledge of `Hadith with Abu Bakr Abdul Da-im, Arabic Language with Abu Abdullah Ibn Abi al-Fat`h and Fiqh with Muhammad Safi ad-Din al-Hindi.
As we stated, Ibn al-Qayyim learned with Ibn Taimiyyah and benefited from his vast knowledge in the areas of Tafsir, `Hadith, Fiqh, Usul, `Ilm al-Fara-idh (inheritance) and Creed. He was his devoted student for approximately sixteen years.

Among Ibn al-Qayyim’s teachers were Ibn Maktum, ‘Ala ad-Din al-Kindi, Muhammad Ibn Abu al-Fat`h, Ayyub Ibn al-Kamal, Judge Badr ad-Din Ibn Jama`ah and Abu al-Fat’h al-Ba`albaki.  May Allah (سُبحانَهُ وتَعالى) grant them His Mercy.

Students of Ibn al-Qayyim
Ibn al-Qayyim’s students included an impressive list of Imams of knowledge, such as Ibn Kathir, Ibn Rajab al-‘Hanbali, Ibn Qudamah al-Maqdisi, al-Fairuzabadi, who wrote the famous Arabic dictionary known by, al-Qamus al-Mu`hit, and others. Ibn al-Qayyim’ s two children, Ibrahim and Musharraf ad-Din, whose name was Abdullah, also learned with him.

Books Ibn al-Qayyim Authored
Ibn al-Qayyim authored a large number of books, such as:
1. Ijtima` al-Juyush al-Islamiyyah `Ala Ghazw al-Mu'attilah wal-Jahmiyyah.
2. A`hkamu Ahli adh-Dhimmah.
3. I'lamu al-Muwaqqi`in `an Rabbi al-`Alamin.
4. Ighathatu al-Lahfan min Masa-id ash-Shaitan.
5. Al-Fawa-id.
6. Tahdheebu Sunani Abi Dawood.
7. Madariju as-Salikin.
8. Ad-Da-o wad-Dawa.
9. ‘Uddatu as-Sabirin wa-Dhakheeratu ash-Shakirin.
10. Hidayatu al-`Hayara fi Ajwibati an-Nasara.

Ibn al-Qayyim authored many other books about the various aspects of Islamic Knowledge, some still in the form of manuscripts. May Allah (سُبحانَهُ وتَعالى) reward him with His Mercy and Pleasure.
This biography of Imam Ibn al-Qayyim is somewhat based on the biography that Shaikh Abdul Hadi Wahbeh and Shaikh `Irfan Abdul Qadir `Hassunah collected from various resources of biography of famous imams, such as, Ad-Durar al-Kaminah [4:21-23]; Al-Bidayah wan-Nihayah [14:234-235]; Shadharat adh-Dhahab [6:168-170]; An-Nujumu az-Zahirah [10:249]; Al-Badr-u-t-Tali’ [2:142-146]; and so forth

The Types of Heart

The Types of Heart

Author: Ibn al-Qayyim

Article ID : TZK020001  [806]

---

Just as the heart may be described in terms of being alive or dead, it may also be regarded as belonging to one of three types; these are the healthy heart, the dead heart, and the sick heart.
The Healthy Heart
On the Day of Resurrection, only those who come to Allah with a healthy heart will be saved. Allah says:
"The day on which neither wealth nor sons will be of any use, except for whoever brings to Allah a sound heart. (26:88-89)"
In defining the healthy heart, the following has been said: "It is a heart cleansed from any passion that challenges what Allah commands, or disputes what He forbids. It is free from any impulses which contradict His good. As a result, it is safeguarded against the worship of anything other than Him, and seeks the judgement of no other except that of His Messenger . Its services are exclusively reserved for Allah, willingly and lovingly, with total reliance, relating all matters to Him, in fear, hope and sincere dedication. When it loves, its love is in the way of Allah. If it detests, it detests in the light of what He detests. When it gives, it gives for Allah. If it witholds, it withholds for Allah. Nevertheless, all this will not suffice for its salvation until it is free from following, or taking as its guide, anyone other than His Messenger ." A servant with a healthy heart must dedicate it to its journey's end and not base his actions and speech on those of any other person except Allah's Messenger . He must not give precedence to any other faith or words or deeds over those of Allah and His Messenger, may Allah bless him and grant him peace. Allah says:
"Oh you who believe, do not put yourselves above Allah and His Messenger, but fear Allah, for Allah is Hearing, Knowing. (49:1)"
The Dead Heart
This is the opposite of the healthy heart. It does not know its Lord and does not worship Him as He commands, in the way which He likes, and with which He is pleased. It clings instead to its lusts and desires, even if these are likely to incur Allah's displeasure and wrath. It worships things other than Allah, and its loves and its hatreds, and its giving and its withholding, arise from its whims, which are of paramount importance to it and preferred above the pleasure of Allah. Its whims are its imam. Its lust is its guide. Its ignorance is its leader. Its crude impulses are its impetus. It is immersed in its concern with worldly objectives. It is drunk with its own fancies and its love for hasty, fleeting pleasures. It is called to Allah and the akhira from a distance but it does not respond to advice, and instead it follows any scheming, cunning shaytan. Life angers and pleases it, and passion makes it deaf and blind (1) to anything except what is evil.
To associate and keep company with the owner of such a heart is to tempt illness: living with him is like taking poison, and befriending him means utter destruction.
The Sick Heart
This is a heart with life in it, as well as illness. The former sustains it at one moment, the latter at another, and it follows whichever one of the two manages to dominate it. It has love for Allah, faith in Him, sincerity towards Him, and reliance upon Him, and these are what give it life. It also has a craving for lust and pleasure, and prefers them and strives to experience them. It is full of self-admiration, which can lead to its own destruction. It listens to two callers: one calling it to Allah and His Prophet and the akhira; and the other calling it to the fleeting pleasures of this world. It responds to whichever one of the two happens to have most influence over it at the time.
The first heart is alive, submitted to Allah, humble, sensitive and aware; the second is brittle and dead; the third wavers between either its safety or its ruin.
Notes:
1. It has been related on the authority of Abu'd-Darda' that the Messenger of Allah said, "Your love for something that makes you blind and deaf." Abu Daw'ud, al-Adab, 14/38; Ahmad, al-Musnad, 5/194. The hadith is classified as hasan.