The door of Success

Ibn ul Qayyim Al Jawziyah (Rahimahullah) mentioned in his book “Fawaa’id ul Fawaa’id” on the authority of Shaqeeq Ibn Ibrahim (Rahimahullah) ,

Who said: The door of Tawfeeq (success) has been closed on the people because of six things:

The First: Because they busy themselves with the Ni’mah (blessing) bestowed upon them and forget about the gratitude they should express to Allah, the One who bestowed the favor on them.

The Second: Because they have an ardent desire for knowledge however, they abandon acting upon it.

The Third: Because they hasten to commit sin but delay repentance for the sin.

The Fourth: Because they are deceived by the companionship of the righteous but fail to emulate their actions.

The Fifth: Because the life of this world is behind them but they are insistent on chasing after it.

The Sixth: Because the hereafter is in front of them but they turn away from it.

The source of all of this stems from a lack of Raja’a (hope in Allah’s mercy) and Khowf ( fear of Allah’s punishment and the fact that He may not accept any of your deeds). And the origin of this stems from a weakness in Yaqeen (certainty). And the origin of this stems from a weakness in Baseerah (sound legislative knowledge). And the origin of this stems from humiliation and ignobility and exchanging that which is superior for that which is mediocre.

If the individual was noble and ambitious he would not settle for mediocre. The source of every good is by the Tawfeeq of Allah as well as by His will, the nobility of the soul, its magnanimity and exaltedness. Subsequently, the source of every evil is the villainousness of the soul, its ignobility and lowliness, as Allah says:“Indeed he will be successful who purifies his soul and he who corrupts his own soul will fail…”

Meaning, the one who exalts his soul, multiplies it’s good and nurtures it upon obedience to Allah, will be successful. However, the one who disgraces his soul and humiliates it by exposing it to sin and disobedience to Allah will utterly lose. Thus the noble souls are not satisfied except with the finer things in life, those things that reap the most praiseworthy outcome. On the other hand, the ignoble souls loiter around the lowliest affairs just as the fly that only lands on feces.

Hence the noble and superior soul is not satisfied with oppression, fornication/ adultery, stealing or betrayal due to the fact that he considers himself more dignified to commit such acts. However, the ignoble soul is the total opposite. And every soul will incline towards what is in conformity with it’s desire(s) and what it deems suitable. This is consistent with the statement of Allah: “Every soul shall act according to what it inclines towards…”

Meaning, every soul will act upon what is in conformity with it’s desires. The soul will act upon what it deems suitable and appropriate for it. Thus, every soul will proceed upon the path that is natural for it. So the Fajir (i.e. criminal) soul will act according to what is natural for it, of welcoming the blessing(s) of Allah with sin while turning away from Al Mun’im.

Yet the believer acts according to what is natural for him, of gratitude to Allah, the One who grants His bounty to whomsoever He wills. Also loving Him, praising

Him, showing affection to Him and being modest before Him, while the slave is conscious of the fact that Allah is evaluating his every movement, coupled with magnification and glorification of Him.

The ignorant people complain

The ignorant people complain to people about Allaah, and this is the highest degree of ignorance, for if he had known his Lord, he would not have complained about Him, and if he had known the people he would not have complained to them.

One of the predecessors saw a man complaining to another man about his poverty and dire necessity. He said to him, ‘O you! By Allaah, you have done nothing but complain about He who has mercy for you, to the one who has no mercy for you’.

The following verses have been mentioned about the meaning of the previous statement of the predecessor.

When you complain to a son of Adam
verily you complain about the Most Merciful
to the one who does not pity.

On the contrary, the person who is profoundly knowledgeable about Allaah complains to Allaah alone. And the most knowledgeable person about Allaah is the one who complains about himself to Allaah, and never to people. He complains about the causes that make people do wrong to him, for he knows about the following Qur’anic verses,

‘And whatever of misfortune befalls you it is because of what your hands have earned. And He pardons much’
(Ash-Shura, 42: 30)

‘Whatever of good reaches you, is from Allaah but whatever of evil befalls you, is from yourself.’
(An-Nisa, 4: 79)

‘(What is the matter with you?). When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: ‘From where does this come to us?’ Say (to them), ‘It is from yourselves (because of your evil deeds). ‘And Allaah has power over all things.
(Al-Imran, 3: 165)

Therefore, there are three levels: the lowest one is to complain about Allaah to his creatures, the highest one is to complain about yourself to Him and the middle one is to complain about His creatures to Him. May Allaah make us from those who complain to Him alone about ourselves, He the Majestic and Most High, Ameen.

Ibn alQayyim alFawaid page 134

source: http://theclearsunn ah.wordpress. com/2009/ 10/24/the- complaint- of-the-ignorant/

The Meadows of Heaven

Whoever wishes to dwell in the meadows of Heaven in this world should frequent the gatherings of remembrance, for these are the meadows of Heaven.

Ibn Abi l-Dunya and other relate a hadith transmitted by Jabir ibn 'Abd Allah: 'The Messenger of God [may Allah bless him and grant him peace] came out to us and said, "O people, roam the meadows of Heaven!" And we asked, "And what are the meadows of Heaven, Messenger of God?" He answered, "The gatherings of remembrance." Then he said, "So be nourished and take your rest and remember. Let anyone who wishes to know his place with God behold what place he has given God [in his sould], for verily God will give to a servant the [same] place with Him that the servant has given to God within himself." Bayhaqi, Shu'ab al-Iman,528

Ibn Qayyim al-Jawziyya- Al-Wabil al-Sayyib min al-Kalim al-Tayyib p.92

The Heaven of this World..

I heard the Shaykh of Islam, Ibn Taymiyya, say, 'Truly, there us a Heaven in this world, [and] whoever does not enter it, will not enter the Heaven of the next world.' And once he said to me, 'What can my enemies do to me? I have in my breast both my Heaven and my garden. If I travel they are with me, and they never leave me. Imprisonment for me is religious retreat [khalwa]. To be slain for me is martyrdom [shahada] and to be exiled from my land is a spiritual journey [siyaha].

During his imprisonment in the fortress, he would say, 'I could not be more grateful for this blessing were I to have this entire fortress in gold'; or, 'I could never repay them for the good that has come to me in [this prison].' And in prostration he would say, 'O God, help me in my gratitude to you, remembrance of You and the most comely worship of You, God willing.'

Once he said to me, 'The real prisoner is someone whose heart is imprisoned from his Lord; the true captive is someone captured by his passions.' And when he entered the fortress and was inside the walls, he gazed upon them and then recited the verse, 'And a wall between them is struck which has a gate. On the inside there is mercy, on the outside punishment.'

God knows, I have never seen anyone who had a better life than his. Despite the difficulties and all that expunges comfort and luxury, nay, things completely opposite to them; despite imprisonment, intimidation and oppression, Ibn Taymiyya had a purer life than anyone could. He was the most generous, the strongest of heart and the most joyful of soul, with 'the radiance of bliss' in his face. When we were sized with fear and our thoughts [about God's decree] turned negative, and the earth grew narrow for us, we would go to him. No sooner did we look at him and hear his words than all these [feelings] would leave us, to be replaced by relief, strength, certainty and tranquillity. So glory be to the One who lets His servants witness His Heaven well before they meet Him, who opens its doors to them in this world of deeds and who gives them something of its refreshment, its breeze and its perfume--that they might seek it and hasten towards it with all their strength.

A gnostic once said, 'If kings and the sons of kings knew what we had, they would try to take it from us by the sword!' Another said: 'How pitiful, the worldly people! They leave this life without ever having tasted the sweetest thing in it.' When asked what that was, he replied, 'The love of God, the knowledge of God and the remembrance of God,' or words to that effect. Another said: 'There are times when the heart dances in joy.' And another said, 'There are times when I say, If the people of Heaven have anything like this how truly sweet their lives!'

To love God, to know Him intimately, to remember Him constantly, to find peace and rest in Him, to make Him alone the [ultimate] object of love, fear, hope, and trust; to base one's acts on His control of His servants' cares, aspirations and will--such is this world's Heaven, and such is a blessing with which no other blessing can compare. It is by this that the hearts of those who love God are gladdened and that the gnostics find life. As their hearts are gladdened by God, so other are gladdened by them. For whoever finds his source of gladness in God, gladdens all hearts; whoever does not finds nothing in this world but restlessness.

Anyone with life in his heart will confirm this. But someone whose heart is dead will only estrange you from God; and so seek intimacy [with God] without him, where you can, for his mere presence will estrange you. If you are tested by him, show him only your outer aspect, but leave him behind in your heart. Depart from him with your soul and do not let him distract you from the One who is most important to you. Know that the greatest of all losses is the involvement with someone who weakens your relationship and standing with God, cutting you off from Him, wasting your time, dispersing your heart, weakening your resolve and dividing your aspirations. Therefore, if you are tested by this [kind of situation]--and it is inevitable that you will be--then bear up for the sake of God, and acknowledge Him as much as you are able.

Draw near to God by whatever of it please Him. Make your association [with wordily people] a profit, not a loss. Be like the man travelling along, whom another invites to stop; seek to take him along with you. When he comes along lead him but be not led by him. And if he refuses, and you have no hope that he will journey, then [at least] do not let him detain you. Rather, hasten on, pay him no heed. Do not [even] turn in his direction, for he is a highway robber regardless.

Protect your heart and be careful of how you spend your day and your night. Let not the sun set on you before you reach camp, 'lest you be carried off'. Nor let the dawn find you abandoned in the camp after the caravan has moved on, and the time is nigh for you to reach them.

Ibn Qayyiam al-Jawziyya, Al-Wabil al-Sayyib min al-Kalim al-Tayyib, p.57-60

Seeking Allahs Forgiveness..

The Prophet sallallaahu 'alayhi wa sallam said:

"The master of supplications for seeking Allaah's forgiveness is when a servant says: O Allaah! You are my Lord and none has the right to be worshipped except You. Indeed You created me and I am Your slave. I abide by my promise and covenant to You as best as I can. I seek refuge in You from the evils that I have done. I acknowledge Your favours upon me and I acknowledge my sin. So forgive me. Indeed none can forgive sin except You.

[Allaahumma anta Rabbee, laa ilaaha illaa anta, khalaqtanee, wa anaa 'abduka, wa anaa 'alaa ahdika wa wa'dika mastata'tu, a'oodhu bika min sharri maa sana'tu, aboo'u laka bi ni'matika 'alayaa, wa aboo'u bi dhanbee, faghfirlee, fa innahu laa yaghfirudh-dhanooba illaa anta]

Whosoever enters upon the evening saying this, then dies that night, would enter Paradise. And whosoever enters upon the morning saying this, then dies that day, will enter Paradise."
[Related by al-Bukhaaree (11/97-98) and Ahmad (5/356), from the narration of Shaddaad ibn Aws and Buraydah ibn al-Haseeb radiallaahu 'anhumaa.]

Ibn al-Qayyim (d.751H) - rahimahullaah - said in al-Waabilus- Sayyib (pp.16-17):

"Shaykhul-Islaam Ibn Taymiyyah (d.728H) said: "Knowing the path to Allaah lies in recognising Allaah's favours and considering the sins and shortcomings of one's self." This is the meaning of the Prophet sallallaahu 'alayhi wa sallam's saying - as occurs in the authentic narration from Shaddaad and Buraydah radiallaahu 'anhumaa - that he said: "The master of supplications in seeking the forgiveness of Allaah is when a savant says: O Allaah! You are my Lord... " So recognition of Allaah's favours and consideration of one's own sins and shortcomings have both been collectively mentioned in the (above) supplication, since he sallallaahu 'alayhi wa sallam said: "I acknowledge Your favours upon me and I acknowledge my sins."

So recognition of Allaah's Favours necessitates praising and thanking Him for His favours and bounties, which in turn necessitates love for Him. Whilst consideration of one's own sins and shortcomings necessitates humility to Allaah and a feeling of lowliness and humbleness to Him. This in turn necessitates repenting to Allaah continuously, and that one considers himself as being poor and in need of Allaah."

how I wish..

Ya Allah I ask You to make me one of those who get to go to Hajj this year!!

The Hajj - The Journey

By Him whose House the loving pilgrims visit, Responding with ihram at the appointed limit, Uncovering their heads in total humilityBefore One to Whom faces bow in servility. They exclaim in the valleys, "We have responded to You -All Praise is Yours, and Kingdom too!" He invited and they answered, with love and pleasure; When they called upon Him, nearer came the Divine treasure. You see them on their mounts, hair dusty and dishevelled, Yet never more content, never happier have they felt; Leaving homelands and families due to holy yearning, Unmoved are they by temptations of returning. Through plains and valleys, from near and far, Walking and riding, in submission to Allah.

At the Ka’bah

When they see His House - that magnificent sight
For which the hearts of all creatures are set alight -
It seems they’ve never felt tired before,
For their discomfort and hardship is no more.
Now the eye of the Lover drowns in its streams,
It sees through its tears the goal of its dreams;
Now for Allah, how many tears are issued,
Each one being followed by a multitude?
When the eye perceives the House, its darkness clears,
And from the sorrowful heart, pain disappears;
Vision cannot encompass this beautiful sight:
Each glance returns with greater delight!
No wonder at this, for when the Merciful preferred
The House for Himself, it became most honoured.
He clothed it in Majesty, a magnificent garment;
Embroidered it with Beauty, a wonderful ornament!
The hearts all love the House therefore,
Awed and humbled, in respect and honour.

‘Arafat

Now to ‘Arafat, hoping for Mercy and Forgiveness
From the One overflowing with Generosity and Kindness;
Now for Allah is that Magnificent Standing
Like, though lesser than, the Day of Reckoning.
The Irresistible draws near, His Majesty manifest,
Boasting to His angels, for He is the Mightiest,
"My slaves have come to Me so lovingly,
I’ll be Generous and Merciful, willingly.
I have forgiven their sins, – to this you are witness –
Fulfilled their hopes, and showered them with goodness."
So joyous news! O people of that standing,
When sins are forgiven and Mercy is spreading;
How many slaves are set completely free?
Whilst others seek a cure, and heal will He.
Now Satan is never known to lose such face:
He’s blameworthy, rejected, in utter disgrace.
For he sees a matter that enrage him must:
He flees, slaps his face and covers it in dust!
Such Forgiveness he never did see
As granted by the Lord, and such Mercy!
He built his edifice from every temptation available
Till he thought it was complete, unassailable;
Then Allah struck his building at its very foundation,
So it fell upon him, tumbling in devastation;
What worth has his structure, this evil ploy,
That he does build, and the Lord does destroy?

Muzdalifah & Mina

Now to Muzdalifah, to spend the night
In the Sacred Area, then Prayer at first light;
Now on to the Great Pillar, which they need
To stone at the time of the Prayer of ‘Id;
Now to their tents for the sacrifice prepared,
Reviving the tradition of a Father revered.
If sacrificing themselves were Allah’s demand,
They would respond, submitting to the command;
Just as they’d expose their necks in Jihad
To Allah’s enemies, till these stream with blood;
They discipline themselves, presenting the head for a shave:
Bringing humility and happiness to the obedient slave.

The Tawaf of Ifadah/Ziyarah

So when they’ve removed those natural growths,
Completed their rites, and fulfilled their oaths,
He invites them again to visit His House:
What honour and welcome this visit allows!
By Allah, they visit it in so much splendour,
Receiving their rewards and plenty of honour;
There Allah bestows Grace, Favour and Kindness,
Showing Generosity, Mercy and Forgiveness.

Mina

Then they return to Mina, each to his tent,
Every minute wish is granted, and they are content;
They stay there a day, then another, then a third,
They’re allowed to depart early, but to stay is preferred;
They stone the pillars daily after the sun’s decline,
With a slogan of Takbir in the presence of the Divine!
If only you could see their standing there:
Palms outstretched, hoping for Mercy’s share!
"O Lord! O Lord! Knowing as You do
That we hope for no-one, only You!
Then grant our wish, O You All-Knowing,
We pray for Your Mercy overflowing."

The Farewell Tawaf

When they’ve achieved at Mina all their gains,
Once more they fill the valleys and plains:
To the Ka’bah, the Sacred House, by the end of the day,
To circle it seven times, and then to Pray.
When departure nears and they are certain
That the bond of proximity is about to loosen,
There’s only a last stand for a final farewell:
Now for Allah are the eyes that swell,
And for Allah are the heavy hearts that turn
Into cauldrons of desire where fire does burn;
And the passionate sighs whose heat so vigorous
Nearly melts the Lover, ecstatic, rapturous!
Now you see those bewildered, perplexed in the throng,
Whilst others chant their sorrowful song:
"I depart, but there remains for You my yearning,
My fire of grief is raging and burning;
I bid farewell, but longing pulls my reins -
My heart is encamped in Your eternal plains!"
No blame today for saying what you feel:
No blame for expressing what you used to conceal!

by Imam Ibn Qayyim al-Jawziyyah Translated by Usama Hasan

10 ways to develop love for Allah..

Ibn Al-Qayyim said: “The reasons which cause mahabbah [love] of Allah to develop, are ten:

Firstly: Reciting the Qur‘an, reflecting and understanding its meaning and its intent.

Secondly: Drawing closer to Allah - the Most High - through optional deeds, after fulfilling the obligatory duties.

Thirdly: Being continuous in the dhikr (remembrance) of Allah, with the tongue, the heart and the limbs - under all circumstances. The more constant the dhikr, the more mahabbah develops and intensifies.

Fourthly: Giving precedence to what Allah loves over personal loves, when being overcome by desires.

Fifthly: Contemplating and deliberating over the Names and Attributes of Allah.

Sixthly: Recognising and remembering the favours and bounties of Allah - both the manifest and hidden.

Seventhly: To be humble and submissive before Allah - and this is the greatest matter.

Eightly: To be in seclusion reciting the Qur‘an, during that time in which Allah descends to the lowest heaven (which is the last third of every night), finishing this recitation with seeking Allah’s forgiveness and repenting to Him.

Ninthly: To sit in the gatherings of true and sincere lovers of Allah, reaping the fruits of their speech, and not to speak except if there is benefit in it and that you know that such talk will increase you in goodness and that it will benefits others as well.

Tenthly: To stay clear of all those causes which distances the heart from Allah - the Mighty and Majestic.

So these are the ten reasons which cause the person to develop true love for Allah and to reach the rank of al-muhabbah, by which he reaches his Beloved.”
[Madarijus-Saliki n (3/17-18).]

The affair of the believer..

On the authority of Suhaib (may Allaah be pleased with him) he said: The Prophet (sallallaahu alayhi wa sallam) said:

"Amazing is the affair of the believer, verily all of his affair is good and this is not for no one except the believer. If something of good/happiness befalls him he is grateful and that is good for him. If something of harm befalls him he is patient and that is good for him" (Saheeh Muslim #2999)

From this we understand that the state of affairs for the believer changes in the life of this world. Shaykhul Islaam ibn Qayyim al-Jawzeeyah (may Allaah have mercy upon him) said regarding the state of affairs for the believer:

"One of them is the state of (receiving a) blessing. It's obligatory upon him (the believer) in this state (to display) the gratitude.

The second: is the state (of being) tested. It is obligatory upon him (the believer) in this state (to observe) the patience.

The third: is the state (of committing) a sin. It is obligatory upon him (the believer) in this state to seek the forgiveness from it (the sin).

The servant does not go outside of the fluctuation between these three states.
One of them is either a blessing or a virtue from Allaah of good health, wealth, a child to other than that.

It is obligatory upon him that he thanks Allaah for this bounty. Let the servant contemplate over the statement of Allaah:

" ٱعۡمَلُوٓاْ ءَالَ دَاوُ ۥدَ شُكۡرً۬اۚ وَقَلِيلٌ۬ مِّنۡ عِبَادِىَ ٱلشَّكُورُ "

"Work you, O family of Dâwud (David), with thanks!" But few of My slaves are grateful." (surah Sabaa: 13)

So how many of those whom Allaah has favored them:

"وَإِن تَعُدُّواْ نِعۡمَةَ ٱللَّهِ لَا تُحۡصُوهَآ‌ۗ إِنَّ ٱللَّهَ لَغَفُورٌ۬ رَّحِيمٌ۬"

"And if you would count the favours of Allâh, never could you be able to count them. Truly! Allâh is Oft-Forgiving, Most Merciful." (surah an-Nahl: 18)

How many show thanks to Allaah for these favours? Less than a few!

Or there is a (state of being) tested. It is obligatory upon him in this state (to observe) the patience. Meaning that Allaah from His overwhelming wisdom He could test the believing servant from the different types of test. It's obligatory upon him to (observe) the patience because this is from the belief in the divine decree and from submitting the the decree of Allaah.

Also (the servant must know) that what has befalling him was never going to pass him by. All of that is written in the book of Allaah (al-Lawhul-Mahfooth ). Verily Allah doesn't test him (the servant) to destroy him. He only test him in order to test his patience and servitude. Verily there is for Allaah upon the servant servitude in times of hardship just as there is for Him (Allaah) upon the servant servitude in times of happiness. There also is for Him (Allaah) upon the servant servitude in that which he (the servant) dislikes just as there is for Him (Allaah) upon the servant servitude in that which he (the servant) loves. Most of the creation give the servitude in that which they love. However the matter is giving the servitude in that which there is his hardship.

The other state is (a state of) sin. It is obligatory upon him (the servant) in this state to seek the forgiveness this is clear with regards to the obligation of turning to Allaah (repentance) displaying ones need for him."

--Ibn Al-Qayyim "al-Waabil as-Sayyib"

Patience..

Patience Preserves the Health of Hearts and Bodies

By: Ibn al-Qayyim

Ibn al-Qayyim said in The Prophetic medicine regarding patience:

Patience is half of faith; for this is a quality composed of patience and gratitude (shukr). As one of the ancestors (salaf) has said: Faith is in two halves: one half patience, one half gratitude. And the Most High said:

Indeed in that there are signs for each one who is patiently persevering and truly grateful [Surah Ibrahim: 5].




Patience in relation to faith is like the head in relation to the body. It is of three types:
patience concerning the obligations (fard) laid down by Allah, that one should not neglect them; patience in abstaining from actions forbidden by Him, that one should not commit them; patience concerning His judgments (qada') and decrees (qadar), that one should not resent them.




Whoever perfectly fulfills these three degrees has perfected patience. For the pleasure of this world and the next, their blessings, and victory and conquest can only be reached over the bridge of patience, just as no-one reaches Paradise except by crossing over the Path. 'Umar b. al-Khattab said: We attained the best of life through patience.




If you reflect on the degrees of perfection acquired in the world, you will see that they are all dependent on patience. And if you reflect on imperfection, which one is blamed for possessing, you will see it all stemming from lack of patience. Thus courage and purity, goodness and love of others, all this is the patience of an hour.




Most sicknesses of the body and heart arise simply from lack of patience. And there is naught like patience for preserving the health of hearts, bodies and spirits. For it is the great remedy, the mighty tiryaq, even if it were to contain only the company of Allah




"for Allah is with the patient" [Surah Al-Baqarah:153] ,



and His affection for them for indeed



"Allah loves those who are patient" [Surah Al-Imran:146] ,




and His giving victory to His people 'for victory comes with patience'; and that it is a good for the people of patience,



"And if you show patience, that is indeed the best course for those who are patient" [Surah An-Nahl: 126]



,and that it is the cause of prosperity,



"O you who believe! Persevere in patience, vie in perseverance, be ever vigilant, and fear Allah, that perchance you may prosper" [Surah Al-Imran:200] .




Source: Healthy Muslim

Me, Myself and I...

Ibn al-Qayyim said:
‘Every Muslim should be warned of the oppression of:

‘I – My/Mine – I Possess’

Indeed these three words are what Iblees (Shaytan), Fir’awn and Qaroon were tried with.




Iblees said: ‘I am better than him’
Fir’awn said: ‘Is not mine the Kingdom of Egypt,’
Qaroon said: ‘This has been given to me only because of knowledge I possess.’



So regarding the saying of the Slave of Allaah ‘I’ – then the best that he can be described with is:

I am a slave who sins, makes mistakes, seeks forgiveness and recognizes this.


So regarding the saying of ‘My/Mine’ – and those statements similar to that is:



My sins, my crimes, my humbleness, my depravation and submissiveness.



So regarding the saying of ‘I Possess’:



Forgive me for my mistakes and what I do intentionally, in jest, or in seriousness and I possess all these shortcomings.



Shaykh ul –Islaam -Rahimullaah-
From his book ‘Za’ad al-Ma’aad’
Translated byAbbas Abu Yahya

[Taken from ‘Za’ad al-Ma’aad’ 2/475 – By Ibn al-Qayyim al-Jawzeeyah]

http://followingthe sunnah.wordpress .com/2009/ 06/16/me- myself-i/

The past and the future..

"Your life at the present moment is in between the past and the future.
So what has preceded can be rectified by tawbah (repentance) , nadam (regret) and istighfaar (seeking Allaah's forgiveness) . And this is something which 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 an 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 nor exertion of the limbs.
But then your attention must be directed to your life in the present - the time between to 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 it 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 benefiting and beneficial for your soul, and that which will bring it success and well-being."

--Ibn Al-Qayyim

Al-Fawaid (A Collection of Wise Sayings) (pp.151-152)

How Strange..

How strange it is that when a servant of Allah has a [worldly] problem, he seeks help of Allah, but he never asks Allah to cure his heart before it dies of ignorance, neglect, fulfilling one's desires and being involved in innovations. Indeed, when the heart dies, he will never feel the significance or impact of his sins. Ibn al Qayyim (rahimahullaah)

Perfection..

The perfection of Tawheed is found when there remains nothing in the heart except Allaah, the servant is left loving those He loves and What He loves, hating those He hates and what He hates, showing allegiance to those He has allegiance to, showing enmity towards those He shows enmity towards, ordering what He orders and prohibiting what He prohibits. Ibn al-Qayyim, al-Madaarij 3/485

a sadness that can not be removed except..

Truly in the heart there is a sadness that can not be removed except with the happiness of knowing Allah and being true to Him. And in it there is an emptiness that can not be filled except with love for Him and by turning to him and always remembering Him. And if a person were given all of the world and what is in it, it would not fill this emptiness.. Ibn al Qayyim (rahimahullaah)

Sin that will lead to Jannah..

Ibn al-Qayyim (rahimahullah) said:

"Sin may be more beneficial for a person, if it leads him to repent, than doing a lot of acts of worship. This is what is meant by the words of one of the salaf:

'A person may commit a sin and enter Paradise because of it, or he may do an act of worship and enter Hell because of it.'

They said: 'How is that?'

He said: 'He may commit a sin and continues to think about it, and when he stands or sits or walks he remembers his sin, so he feels ashamed and repents and seeks forgiveness and regrets it, so that will be the means of his salvation.
And he may do a good deed and continue to think about it, and when he stands or sits or walks he remembers it and it fills him with self-admiration and pride, so it is the cause of his doom.

So the sin may be the factor that leads him to do acts of worship and good deeds and to change his attitude so that he fears Allah and feels shy before Him and feels humiliated before Him, hanging his head in shame and weeping with regret, seeking he forgiveness of his Lord. Each of these effects is better for a person than an act of worship that makes him feel proud and show off and look down on people. Undoubtedly this sin is better before Allah and is more likely to bring salvation than one who admires himself and looks down on others, and who thinks that he is doing Allah a favour. Even if he says words that indicate something other than that, Allah is the Witness over what is in his heart. Such a person may feel hatred towards people if they do not hold him in high esteem and humiliate themselves before him. If he were to examine himself honestly, he would see that clearly."

-Madarij as-Salikeen, 1/299