A LIE OF RAFIDAH Against Ibn al Qayyim

A LIE OF RAFIDAH against Ibn al Qayyim, that He said: “Masturbation is allowed for men and women”, They have quoted that Ibn al Qayyim said:

“And if a woman had no husband and her temptation grew stronger, it is said by some of our companions that it is permissible for her to behold a ‘Akrabanj’ (which is made of leather) for her to use, or the use of cucumbers or small percussion or what is similar to that.” [Bada’i Al-Fuwa’id 4/96-97]

These are not the words of Ibn al Qayyim, rather he was quoting Ibn Aqil, and right after that He refuted this opinion by saying:

والصحيح عندي أنه لا يباح لأن النبي صلى الله عليه وسلم إنما أرشد صاحب الشهوة إذا عجز عن الزواج إلى الصوم

“And the correct opinion according to us (Ibn al Qayyim) is that it is not allowed, as the Prophet (peace be upon him) advised those who have sexual urge and who were unable to marry to fast instead.” [Bada’i Al-Fuwa’id 4/97]

The Prophet peace be upon him , said: “O young people, whoever among you can marry, should marry, because it helps him lower his gaze and guard his modesty and whoever is not able to marry should fast, as fasting diminishes the sexual urge.”

Six Etiquettes of Learning (Beneficial Knowledge)

Shaykhul-Islaam Ibn Qayyim al-Jawziyyah ad-Dimashqi al-Hanbalee Rahimaullah said:

“There are six stages to knowledge:

Firstly: Asking questions in a good manner.

Secondly: Remaining quiet and listening attentively.

Thirdly: Understanding well.

Fourthly: Memorising.

Fifthly: Teaching.

Sixthly: and it is its fruit: Acting upon the knowledge and keeping to its limits.”

[Miftaah Daarus-Sa ‘aadah p.283]

Six Etiquettes of Learning from Ibn al-Qayyim { Download PDF }

The Spiritual Cure, An Explanation of Surah Fatiha

The Spiritual Cure, An Explanation of Surat Al-Faatihah

DownloadFaatiha translated by Abu Rumaysa
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A Summary of numerous classical commentaries of the Qur’an
Prepared and translated by Abu Rymaysah

at-Tabari, al-Baghawi, Ibn al-Jawzi, al-Qurtubi, Ibn Qayyim, Ibn Kathir, ash-Shawkani, as-Sa’di, ash-Shanqiti, as-Suyuti and many others

The Path To Guidance {PDF} Ibn Qayyim

The Path to guidance Download PDF by Ibnul Qayyim al-Jawzeeyah

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“Get up and hurry in servitude to Allah and being with Him in the Home of Peace, without any tiredness, hardship or fatigue but by the nearest and easiest of paths. And this is by realizing that you are in a time between two times which is what constitutes your life, and this is the present time which is between what has passed and what is yet to come. Then that which has passed you can correct by repentance, remorse and seeking forgiveness. This is something in which there will be no tiredness, fatigue or any straining efforts required on your behalf.It is nothing but the action of the heart…And there is due from the servant to Allah, in every moment from his time, servitude which will advance him or bring him near to Allah. So if he spend his time in servitude to Allah, he will come closer to his lord and if he busies himself with desires or relaxation or inactivity, he will lag behind. And the servant never ceases either to be moving forward or falling behind and there is no stopping whilst on the path, ever”

Al-Fawaid – A Collection Of Wise Sayings {Download PDF}

Al-Fawaid - A Collection Of Wise Sayings Download PDF by Ibnul Qayyim al-Jawzeeyah

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Al-Fawaid – A Collection Of Wise Sayings is one of the well-known compilations of Shaykhul-Islaam Ibn Qayyim al-Jawzuyyah, It consists of the elevated thoughts that Allah, bestows upon his chosen servants, so whenever any of these scattered pearls of wisdom occurred of to the Imam, he would Immediately record them, if something came to his mind, he would record it, and whenever he learnt a lesson or anything crucial In his life, he would Illuminate the lines of his page with the Ink of his pen.

Az-Zuhd by Ibn Qayyim al-Jawziyyah {Download PDF}

Zuhd by Ibnul Qayyim al-Jawzeeyah

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by Ibn Qayyim al-Jawziyyah
Extracted from the book al-Madaarijus-saalikeen by Talib Tyson

Traps of Iblees

It is not possible to encompass one of Iblees’ evils, let alone all of them. Since Iblees’ evil is of six types, Iblees remains behind the son of Adam until he gets him to do one or more of these six evils.

THE FIRST EVIL IS THE EVIL OF KUFR AND SHIRK and enmity to Allaah (SWT) and His Messenger (sallallaahu ‘alaihi wa sallam). If he gains this from the son of Adam, his moaning is eased, and he rests from his ordeal with this man. Further, this is the first thing Iblees wants from the worshipper (al-‘Abd). If Iblees gains this, he makes this person part of his army, one of his soldiers, and he appoints him as a deputy or agent against other human beings. Then, this person becomes one of the deputies or callers of Iblees.


If he despairs of enticing him with the first evil, and if this person is one of those for whom it was written that he would be a Muslim in his mother’s womb, Iblees tries:

the SECOND CLASS OF EVIL. THIS IS BID’AH (innovation). Iblees loves Bid’ah more than debauchery and disobedience because the harm of Bid’ah is in the essence of the religion. Moreover, it is an unrepentable sin and is against the call of the messengers and is a call to a message different from the one conveyed by Ar-Rasool. Bid’ah is a gate to Kufr and Shirk. Therefore, if Iblees gains the performance of Bid’ah from a person and makes him one of the people of Bid’ah, he also becomes one of his agents and a caller of his.


If Iblees fails and is unable to trap Al-‘Abd at this class, and if he is one of those who were granted by Allaah (SWT) the gift of As-Sunnah and hatred of the people of Bid’ah and error, he proceeds to:
the THIRD CLASS OF EVIL, which is the class of MAJOR SINS in their various forms.
Iblees is very covetous of letting a person fall into major sin, especially if he is a scholar who is followed. Iblees is covetous of that, so that he may repel people from him and spread his sins and disobedience amongst the people. He uses some people as his agents to spread this person’s sins under the false pretence that this will help them to get closer to Allaah. But in fact this person is the deputy of Iblees without knowing it. For those who would like abomination to be spread amongst the believers there is a great torment in this life and in the Hereafter especially if they take charge of spreading about enormities, not out of advice, but by obeying Iblees and being his agent. All this is to repel people from the Scholar and from his benefit.


If Iblees is unable to snare Al-‘Abd at this degree he moves him to:
the FOURTH CLASS, or the MINOR SINS. These sins may ruin a person if they accumulate. That is why Ar-Rasool (sallallaahu ‘alaihi wa sallam) said, Be aware of the minor sins, because the simile of the minor sin is like the people who went to a desert. Then he (sallallaahu ‘alaihi wa sallam) mentioned a Hadeeth the meaning of which is that every one of them brought a stick of wood until they had kindled a huge fire (just as the minor sins add up little by little until they become a major sin). The person continues taking the matter of minor sins easily until he considers them inconsequential. Therefore, a person who commits major sins but fears their effect is in a better condition than he is.


If the Al-‘Abd has prevented Iblees from trapping him at this level, he moves him to the fifth level:
The FIFTH LEVEL IS TO OCCUPY HIM WITH PERMISSIBLE THINGS that do not gain him reward or punishment. However, the punishment of this level is caused by passing the reward missed by being occupied with these deeds.


If Al-‘Abd has kept Iblees from succeeding at this level, and if he is careful about his time, being covetous with it, knows the value of moments, and knows the value of what comes of comfort or torment, Iblees transfers him to the sixth level:

The SIXTH CLASS is to OCCUPY HIM WITH DEEDS OF LESSER REWARD to keep virtue away from him and to prevent him from attaining the reward of the favoured deed.
Therefore, he orders him to do a good action with less reward if that includes leaving a better action. Very few people are aware of this. Because if a person feels a strong urge to some kind of obedience, he does not doubt that it is true obedience and that he is getting closer to Allaah (SWT).. He never thinks that this call is from Iblees because he believes that Iblees never calls one to do good. Therefore, he thinks that this call is from Allaah (SWT).. Actually he is excused because he never knew that Iblees would call one to seventy doors of good deeds either to get him to one door of evil or to let a better deed than these seventy deeds pass away from him.

This cannot be known except by a light from Allaah (SWT),, a light he instils in the heart of Al-‘Abd. The source of this type of knowledge is following the way of Ar-Rasool (sallallaahu ‘alaihi wa sallam) and taking care of the levels of deeds with Allaah (SWT),, the deeds of His favoured ones, the deeds more pleasing to Him, and those more beneficial to Al-‘Abd, and deeds that have more Naseehah (guidance) from Allaah (SWT),, His Rasool, His Book, and His believing worshippers. No one has this type of knowledge except the inheritors of Ar-Rasool (sallallaahu ‘alaihi wa sallam), his deputies in the Ummah, and his successors on earth. In addition, most of the creation is screened from this. This call does not come to their hearts. Allaah (SWT) gives His favour to whomever He wills from among His worshippers.


If Al-‘Abd prevents Iblees from trapping him at any of these six levels, and if it becomes difficult for Iblees, he empowers his party of jinn and human beings with different kinds of harm:

IMPUTING DISBELIEF TO HIM, CALLING HIM MISGUIDED AND AN INNOVATOR, WARNING PEOPLE AGAINST HIM, and intending to weaken him and to disturb his heart. Iblees, by using this method, tries to confuse this person’s thinking and tries to PREVENT PEOPLE FROM BENEFITING FROM HIM. Therefore Iblees expends his utmost effort to empower the defenders of falsehood, from human beings and from jinn, against him. Then the believer is at war until death. Whenever he gives up, he is hurt or is taken captive. Hence the believer is in Jihad until he meets with Allaah (SWT)..

Imaams Ahmad and ibn Ma’een Catch a Fabricator

Ibnul Jawzee narrated with his own chain of narrators until Ja’far ibn Muhammad at Tayalsee who said:

Ahmad ibn Hanbal and Yahya ibn Ma’een prayed in Masjid ar Rasaafah, after the prayer, a story teller stood saying:

Ahmad ibn Hanbal and Yahya ibn Ma’een narrated to me saying; Abdur Razzaaq ibn Ma’mar narrated to us on the authority of Qataadah that Anas said:

The Messenger of Allaah – صلى الله عليه وسلم – said: ‘Whoever says La Ilaha illAllah, Allah would create a bird with beak of gold and feathers of pearls from every word…’

He continued telling his story which consisted of about twenty pages.

Ahmad ibn Hanbal looked at Yahya ibn Ma’een and Yahya ibn Ma’een looked at Ahmad ibn Hanbal, he said; ‘Have you narrated this to him?!’

He responded: ‘By Allah, I have never heard of these narrations until now.’

When he finished his story and received his donations, he sat down waiting for the rest. Yahya ibn Ma’een beckoned for him to approach.

He came thinking that he would receive some money, Yahya said to him: ‘Who narrated this Hadeeth to you?’

He responded: ‘Ahmad ibn Hanbal and Yahya ibn Ma’een.’

Yahya ibn Ma’een said: ‘I am Yahya ibn Ma’een and this is Ahmad ibn Hanbal and we have never heard of this at all in the Ahadeeth of the the Messenger of Allaah – صلى الله عليه وسلم .

The man said: ‘I’ve been hearing that Yahya ibn Ma’een is a fool, and I haven’t verified this until now. As if there are no other Ahmad ibn Hanbals and Yahya ibn Ma’eens except for the both of you. Indeed I have written Ahadeeth on the authority of seventeen Ahmad ibn Hanbals and Yahya ibn Ma’eens.’

Ahmad ibn Hanbal put his sleve over his face and said; ‘Let him go.’

So he got up and left like one belittling them.

Reference: Al Jaami’ li Akhlaaq ar Raawee Vol 4: P. 233
Author: Al Khateeb al Baghdaadee


by Ibn al-Qayyim

“And [God] enjoins upon you the fast. Verily, the similitude of that is a man carrying a sack-full of musk in a crowd of people, all of them marvelling at its fragrance—for the breath of someone fasting is more fragrant to God, Most High, than the scent of musk.” [Tirmidhi,Amthal, 2790; Ibn Hanbal, Musnad, 16542.]

The Prophet uses the image of someone carrying a sack-full of musk concealed from view, hidden under his garments, after the habit of those who carry musk. Fasting is, likewise, hidden from the eyes of men and unperceived by their senses.

The fasting person’s limbs fast from sins; his tongue fasts from lies, base language and false witness; his stomach fasts from food and drink; and his pudenda fast from union. If he speaks, he says nothing to violate his fast; and if he acts, he does nothing to spoil his fast. All his speech is salutary and wholesome, as are his deeds—like the fragrance one smells while sitting next to the bearer of musk. Anyone who sits with a fasting person benefits from his presence and is safe from false witness, lies, base language and wrongdoing. This is the fast prescribed by the Sacred Law, not simply abstinence from eating and drinking.

Hence, a sound hadih states:

“When someone does not refrain from speaking falsely and the action that springs from it and from ignorance, God does not need him to refrain from food and drink.” [Bukhari, Adab, 5597; Ibn Maja, Siyam, 1679; also in Bukhari, Sawm, 1770, without the word ‘ignorance’]

And in [another] hadith:

“Some who fast obtain nothing from it but hunger and thirst.” [Ibn Hanbal, Musnad, 8501, with the ending ‘And some may stand for prayer at night and receive nothing from it but sleeplessness.’ Also in Bahyaqi, Shu`ab al-Iman, 3542, with ‘standing at night’ mentioned first.]

True fasting is when the limbs fast from sin and the stomach fasts from food and drink. As food and drink can break the fast or spoil it, so sins can cut off its reward and spoil its fruits, as if one had not fasted at all.

credits to www.Islaam.net