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Targheeb and Tarheeb
  Ibn al-Qayyim on How to Rectify Oneself
Author: Shaikh Abdul-Malik al-Jazaa'iree
Source: Madaarik un-Nadhar Fis-Siyaasah (Trans. Abu Iyaad)
Article ID : TZK050010  [19902]  
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I say: The saying of the Prophet (sallallaahu alayhi wasallam) gives evidence to this: "Every single person awakes and sells his soul, so (one) either delivers it or he destroys it", reported by Muslim, and in a version: "O Ka'b bin Ujrah! All of mankind awake..."[6] so all of them awake (each morning) and whoever does not sell his soul to Allaah, the One who said: "Verily, Allâh has purchased of the believers their lives and their properties; for the price that theirs shall be the Paradise [Tawbah 9:111]", then he has sold it to Shaytaan, the (schemer) who waits in ambush[7]. This is because Allaah has created time for a person and has ordered him with acts of worship which are suitable for the time he has been granted, for it is not so that "the acts of worship are greater than the moments of time"[8] as Hasan al-Bannaa has (falsely) claimed, and whoever does not spend his time in what Allaah has commanded, Shaytaan will assault (and ravish) him without respite. Allaah the Exalted said: "And recite (O Muhammad sas) to them the story of him to whom We gave Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.), but he threw them away, so Shaytaan took control of him, and he became of those who went astray. [A'raaf 7:175]." Ibn al-Qayyim said: "(Meaning) that Shaytaan will seize him and keep hold of him in such a manner that he will overcome and attack him, and for this reason He said: "So Shaytaan took control of him (atba'ahu)" and He did not say "followed him (taba'ahu)", for the meaning of "took control of him" is 'seized and kept hold of him' and this greater than 'followed him' in both wording and meaning."[9]


[1] From Abdul-Malik Ibn Ahmad al-Mubaarak ar-Ramadaanee al-Jazaa'iree's 'Madaarik un-Nadhar fis-Siyaasah' p. 390-393.

[2] Allaah, the Exalted said:Then as for him who will be given his Record in his right hand will say: "Take, read my Record! Surely, I did believe that I shall meet my Account!" So he shall be in a life, well-pleasing. In a lofty Paradise, the fruits in bunches whereof will be low and near at hand. Eat and drink at ease for that which you have sent on before you in days past! [Haaqqah 69:19-24]

[3] This is one of the sayings by which 'Istighfaar' and 'Tawbah' have been explained, which have been mentioned in this verse, as ash-Shawkaanee has quoted in 'Fathul-Qadeer' (2/481). And this explanation which Ibn al-Qayyim has mentioned about the division of the three times is not the result of mere thinking, rather he has taken it - may Allaah have mercy upon him - from the guidance of the Salaf. Refer to the narrations in this regard in 'Kitaab uz-Zuhud al-Kabeer' of al-Bayhaqee (p.196).

[4] Al-Fawaa'id (pp.187-188)

[5] Madaarij us-Saalikeen (1/267)

[6] Reported by Abdur-Razzaaq (20719), Ahmad (3/321), Ibn Hibbaan (7498) and Ibn Hajr declared it saheeh in al-Amaalee al-Mutlaqah (p.214)

[7] Ibn Taymiyyah has indicated this meaning as occurs in Majmoo ul-Fataawaa (7/51) and Ibn al-Qayyim in al-Jawaab al-Kaafee (p.133 of ar-Riyaan).

[8] In Majmoo'ah Rasaa'il Hasan al-Bannaa, at the end of 'Risaalatut-Ta'aaleem (p.30). And this phrase - the meaning of which is suspecting and accusing Allaah of oppression - has been made one of the legacies (of advice) of this imaam, as you can see and is often distributed in the gatherings of the general-folk. (This is what it is) even though we may be aware that they desire by this to arouse and stimulate the peoples thoughts and concerns for establishing the obligatory aims of the movement! And we are not aware of obligations save those of the Sharee'ah, which are facile and easy, and all praise is due to Allaah, Who is alone in legislating. And if this was not so and if control of the affair was to given to (these such people), they would have burdened us with obligations for which Allaah has sent down no authority!

[9] Al-Fawaa'id (p.100). And refer to the book 'Madaarik un-Nadhar fis-Siyaasah' (pp. 390-405) for the completion of this discourse.

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