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🪴~ Read, Reflect, Take Heed
Ismāʾīl Al-Asbahani — رحمه الله — said:
Among the practices of the people of Sunnah is to be cautious in matters of food, drink, marriage, and to avoid major sins and abominations. They exhort one another to love for the sake of Allah, to avoid arguing and disputing over the fundamentals of religion, to keep away from the people of desires and misguidance, to shun them and to distance themselves from them.
They are committed to fulfilling agreements and trusts, to avoid injustices and dubious matters, to lower their gaze from doubtful and forbidden things, to restrain the self from desires, to refrain from bearing false witness and slandering chaste women, to hold back the tongue from backbiting, slander, and unnecessary talk, to suppress anger, to overlook the faults of brothers, to hasten in doing good deeds, to abstain from dubious matters, to maintain family ties, to help the weak and needy, to give sincere advice for the sake of Allah, to show compassion towards Allah's creation, to perform night prayers, especially for those who have memorized the Qur’ān, and to be prompt in performing the prayers.
Source: Al-Hujjah fi Bayan Al-Muhajjah (2/571). Taken from the book: Fleeing to Allāh: The Salaf & the Journey of Inner Growth By Abū Suhailah ʿUmar Quinn
#soundcloud#salafiyyah#ahlus sunnah wal jama'ah#salafi#salafussalih#tawheed#tawhīd#sayings of the salaf#salafiyun#deenislam#salafi group chat#salafism#manhaj salaf#salaf
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🪴~ Read, Reflect, Take Heed
Ibn Al-Qayyim — رحمه الله — Said:
Know that a servant only travels the stages of the journey to Allāh with his heart and determination, not with his body. True piety is in the heart, not in the limbs.
Taken from the book: Fleeing to Allāh:
The Salaf & the Journey of Inner Growth
|By Abū Suhailah ʿUmar Quinn|
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🪴~ Read, Reflect, Take Heed
Ibn Al-Qayyim — رحمه الله — said:
Noble souls are only content with things that have the highest, the best, and the most praiseworthy outcomes. Base souls hover around lowly matters, descending upon them like flies on filth. The elevated, noble soul is not content with oppression, indecency, theft, or betrayal; for it is greater and more sublime than that. The debased, contemptible, and mean soul is the exact opposite of this.
Each soul is inclined toward what suits it and resembles it, and this is the meaning of Allah's saying: 'Say, each works according to his manner; (118 meaning), each person works in a way that matches and suits his morals and nature. Every human being proceeds according to his way, his doctrine, and his habit, which he is familiar with and has been conditioned for. The wicked person acts in a manner that represents his path of repaying blessings with sins and turning away from the Benefactor, while the believer acts in a way that represents him: thanking the Benefactor, loving Him, praising Him, drawing closer to Him, feeling shy before Him, observing Him, venerating Him, and honoring Him.
[Source: Al-Fawāʾid p. 259] Taken from the book: Fleeing to Allāh: The Salaf & the Journey of Inner Growth |By Abū Suhailah ʿUmar Quinn|
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🪴~ Read, Reflect, Take Heed
Al-Ḥāfiẓ ibn Rajab — رحمه الله — said:
And 'Istiqāmah' (uprightness or straightness): it is the act of journeying on the straight path, which is the upright religion, without deviating to the right or the left. This includes performing all acts of obedience, both outward and inward, and also includes avoiding all that is prohibited in the same regard (i.e., avoiding the prohibitions of the heart and the body).
[Tafsīr Ibn Rajab (2/263); Jāmīʿ al ʿUlūm wal Hikam (ḥadīth 21)] Taken from the book: Fleeing to Allāh: The Salaf & the Journey of Inner Growth |By Abū Suhailah ʿUmar Quinn|
#soundcloud#salafiyyah#ahlus sunnah wal jama'ah#salafi#salafussalih#tawheed#tawhīd#sayings of the salaf#salafiyun#deenislam#ibn qayyim#salaffiyah#salaf#tawhid#salafi group chat
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🪴~ Read, Reflect, Take Heed
Al-Ḥāfidh Ibn Rajab — رحمه الله — Said:
The best of people are those who followed the path of the Prophet (peace be upon him) and his closest companions in practicing moderation in physical worship and diligence in the states of the heart, for the journey of the Hereafter is traversed by the journey of the hearts, not by the journeying of the bodies.
Taken from the book: Fleeing to Allāh:
The Salaf & the Journey of Inner Growth
By Abū Suhailah ʿUmar Quinn
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🪴~ Read, Reflect, Take Heed
Ibn al-Qayyim — رحمه الله — Said:
Whoever contemplates the Sharīʾah in its sources and narrations knows the interconnection between the actions of the limbs and the actions of the hearts, and that the former are of no benefit without the latter, and that the actions of the hearts are more obligatory than the actions of the limbs.
Taken from the book: Fleeing to Allāh:
The Salaf & the Journey of Inner Growth
By Abū Suhailah ʿUmar Quinn
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Al-Imām ibn Rajab — رحمه الله — Said:
The multiplication of the good deed by ten like it is inevitable, and the increase beyond that occurs according to the excellence of Islam, the sincerity of intention, and the need for that.
[Jāmīʿ al ʿUlūm wal Hikam (ḥadīth 12, p.275) Dār Ibn Kathīr, 2008.]
Taken from the book: Fleeing to Allāh: The Salaf & the Journey of Inner Growth |By Abū Suhailah ʿUmar Quinn|
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🪴~ Read, Reflect, Take Heed
Ibn al-Qayyim — رحمه الله — Said:
Ever since they were created, people have not ceased being travellers, and they have no rest from their journey except in Paradise or Hell.
Taken from the book: Fleeing to Allāh: The Salaf & the Journey of Inner Growth |By Abū Suhailah ʿUmar Quinn|
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🪴~ Read, Reflect, Take Heed.
Al-Ḥāfiẓ ibn Rajab (رحمه الله) stated:
Virtues are not in accordance to the abundance of physical actions, but in their being purely for Allāh, the Mighty and Majestic, correct in following the Sunnah, and in the abundance of the heart's knowledge and actions. So, whoever is more knowledgeable of Allāh, His religion, His rulings, and His laws, and is more fearful, loving, and hopeful towards Him, is superior to those who are not like that, even if they have more physical actions.
Source: Al-Mahajjah fi Sayr al-Duljah(4/412).
Taken from Fleeing to Allāh: The Salaf & the Journey of Inner Growth |Translator: Abū Suhailah ʿUmar Quinn|
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Ibn Al-Qayyim (رحمه الله) said:
The things that invalidate and corrupt deeds are too numerous to list, and the issue is not just about performing the deeds but about preserving them from what may corrupt or nullify them. Showing off, however subtle it may be, invalidates the deeds, and it has many forms that can't be counted. Also, performing deeds that are not in accordance with the Sunnah makes them void.
[Al Wābil al-Ṣayyib (p.20)]
Taken from the book: Fleeing to Allāh
The Salaf & the Journey of Inner Growth | By Abū Suhailah ʿUmar Quinn |
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Ibn al Qayyim (رحمه الله) says:
The obligations of the heart are more obligatory and more emphatic than the obligations of the body, even though it seems that they are not considered as religious obligations by many people, but rather as virtues and recommended acts. Thus, you see someone uncomfortable with neglecting a bodily obligation, yet he has neglected what is more important and more mandatory of the heart's obligations. He is cautious about committing the least of the prohibitions, yet he has committed from the prohibitions of the heart what is more severely forbidden and greater in sin."
Ighathah al-Lahfān (2/924).
Taken from the book: Fleeing to Allāh
The Salaf & the Journey of Inner Growth
| By Abū Suhailah ʿUmar Quinn |
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As-salāmu ʿalaykum wa raḥmatullāhy wa barakātuhu. These are the books we hope to cover and more after them In- Shāʾ-Allāh.
1. Fleeing to Allāh: The Salaf & the Journey of Inner Growth
By Abū Suhailah ʿUmar Quinn
2. The Disease and the Cure by Ibn al-Qayyim
3. The Keys to Happiness by Ibn al-Qayyim
4. The Description of paradise by Ibn al-Qayyim
5. The Three that Follow to the Grave By al-Ḥāfiẓ ibn Rajab al-Ḥanbalī
6. The Heavenly Dispute By al-Ḥāfiẓ ibn Rajab al-Ḥanbalī
7. The Journey to Allāh By al-Ḥāfiẓ ibn Rajab al-Ḥanbalī
8. The Key To Paradise By al-Ḥāfiẓ ibn Rajab al-Ḥanbalī
9. The Journey of the Strangers By al-Ḥāfiẓ ibn Rajab al-Ḥanbalī & Imām al-Ajurry
10. Inner Dimensions of the Prayer by Ibn al-Qayyim
11. Trials & Tribulations by Ibn al-Qayyim
12. Heartfelt Advice to a Friend by Ibn al-Qayyim
13. Paragons of the Qur’ān by Ibn al-Qayyim
14. Remembrance of the Most Merciful by Ibn al-Qayyim
15. Righteous and Virtuous Deeds By al-Ḥāfiẓ ibn Rajab al-Ḥanbalī
16. Fleeing From the Fire By al-Ḥāfiẓ ibn Rajab al-Ḥanbalī
17. Humility in the prayer by By al-Ḥāfiẓ ibn Rajab al-Ḥanbalī
18. Wealth & Status By al-Ḥāfiẓ ibn Rajab al-Ḥanbalī
We are currently on “Fleeing to Allāh: The Salaf & the Journey of Inner Growth”
May Allāh make us benefit from these, allow us to be consistent and make them have positive effects on our lives.
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🪴~ Read, Reflect, Take Heed.
Imām al-Dhahabi (رحمه الله) said about alSulūk:
Instead, the ideal sulk (character and state of the heart) is to be cautious about what one eats, to be careful about what one says, to guard one's tongue, to constantly remember Allāh, to avoid mixing with the common masses, to weep over one's sins, to recite the Qur’ān slowly and contemplatively, to despise oneself and criticize it for the sake of Allāh, to frequently fast as prescribed, to continuously perform night prayers, to be humble towards Muslims, to maintain ties of kinship, to be generous and to smile a lot, to spend even when difficult, to gently and deliberately speak the bitter truth, to enjoin good, to accept people's natural dispositions, to ignore the foolish, to guard the frontiers, to strive against the enemy, to perform the pilgrimage to the house (of Allāh), to eat delectable things sometimes, to frequently seek forgiveness at dawn.
Taken from the book: Fleeing to Allāh
The Salaf & the Journey of Inner Growth
|By Abū Suhailah ʿUmar Quinn|
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Ibn al-Qayyim رحمه الله Said:
For the one whose eyes find comfort in Allāh, all eyes find comfort in him, and he becomes a companion to the lonely, purity to the impure, a source of joy to the sorrowful, security to the fearful, and a living witness for those who are absent. The sight of him reminds others of Allāh; thus, when he is seen, Allāh is remembered.
His heart is at peace with Allāh, his soul is serene for Allāh, his love is pure for Allāh, his fear is solely of Allāh, and his hope is entirely in Allāh.
When he hears, he hears by the aid of Allāh; when he sees, he sees by the aid of Allāh; when he strikes, he strikes by the aid of Allāh; and when he walks, he walks by the aid of Allāh.
Thus, by His aid he hears, sees, strikes, and walks. When he loves, he loves for Allāh; when he dislikes, he dislikes for Allah; when he gives, he gives for Allāh; and when he withholds, he withholds for Allāh.
He has made Allāh alone his object of worship, hope, fear, the ultimate goal of his pursuit, and the destination of his quest. He has taken the Messenger alone as his guide, leader, commander, and director. Thus, he singles out Allāh in his worship, love, fear, and hope, and singles out the Messenger in following, emulating, adopting his character, and adhering to his etiquette.
For him, there are two migrations at every moment: a migration to Allāh in one's seeking, loving, servitude, trust, turning back to Him, submission, surrendering will, fear, hope, and full attention to Him, with true reliance and sense of dire need in every breath.
And a migration to His Messenger in all of one's outward and inward movements and stillnesses, in agreement with his religious law which details what Allāh loves and is pleased with. Allāh accepts no practice of religion other than this, and any other type of deed is but the ego's life and share, not a provision for the hereafter.
Source: Tariq al Hijratayn (pp. 8-10).
Taken from the book: Fleeing to Allāh: The Salaf & the Journey of Inner Growth |Translator: Abū Suhailah ʿUmar Quinn|
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Ibn al-Qayyim رحمه الله Said:
Allāh has assigned both a command and a prohibition binding for each limb of His servant, and he has assigned it a portion of benefit and pleasure to. When a servant obeys Allāhʾs command and avoids His prohibition with that limb, they show gratitude for His blessings on it and have strove for the completion of its benefit and enjoyment. However, if they neglect Allāhʾs commands and prohibitions concerning that limb, Allāh may deprive them of its benefit, turning it into one of their greatest ultimate causes of pain and harm. Moreover, for every moment in time, there is a state of servitude due to Allāh that brings the servant closer to Him. If the servant dedicates their time to the servitude appropriate to that time, they advance towards their Lord. But if they occupy their time with desires, leisure, or idleness, they fall behind.
Source: [Al-Fawāʾid Page 281]
Taken from “Fleeing to Allāh: The Salaf & the Journey of Inner Growth” |Translator: Abū Suhailah ʿUmar Quinn|
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Al-Imām Ibn Al-Qayyim (رحمه الله) Said:
One's perfection lies in constantly seeking advancement in it (i.e., the journey). For if his aspiration is not to advance towards Allah at every moment, he will regress without even realizing it. So, there is absolutely no standing still on the path.
[Source: Madārij al-Sālikin (2/177) Dār al Kitāb al ʿArabi.]
Taken from Fleeing to Allāh: The Salaf & the Journey of Inner Growth |Translator: Abū Suhailah ʿUmar Quinn|
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🪴~ Read, Reflect, Take Heed.
Al-Imām Ibn Al-Qayyim رحمه الله Said
And there is no standing still in the journey; rather, it is either progression or regression, as Allāh (glorified and exalted be He) said: 'For whoever among you wills to advance or to regress (74:37) Thus, there is no standing still on the path; it is either going forward and progressing, or going back and regressing.
Source: Ighathah al-Lahfan (1/218).
Taken from “Fleeing to Allāh: The Salaf & the Journey of Inner Growth”
Translator: Abū Suhailah ʿUmar Quinn
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