Imam Ibn ul Jawzee
The Soul Between the Enchantment of the Dunyaa and that of the Hereafter

Translated from Ai Imam Ibn Al Jawzee’s book Saydul Khaatir
(which can be roughly translated as ‘Captured Thoughts’)

When listening to a sermon or preaching, one’s heart may become vigilant but once one has left the gathering where Allaah is being mentioned, hardness and inattentiveness returns! Reflecting upon the reason for this sudden change, I realised what it was. I noticed that people vary when it comes to this (i.e. the effect of preaching on them). Generally speaking the heart does not assume the same level of alertness during the preaching and after for two reasons: Firstly: Preaching is like whipping which leaves no pain, but it hurts only while being whipped. Secondly: During the sermon, the listener normally has nothing to distract his attention. Mentally and physically setting aside worldly matters and listening whole heartedly. Then once back to the worldly life, he will be attracted by its allurements. How then could one remain in the same state as prior to the sermon? This state of affairs happens to all humanity. However, this affect does vary with those who listen with their hearts. Some of them are unhesitatingly callous to what goes on around them. If they are visited by life’s hustle and bustle, they become self conscious, as Handhalah (the companion, radiya Allahu ‘anh) said about himself: “Handhalah is a hypocrite…” [in a Hadeeth related by Muslim] Some others tend to be of a more forgetful character. Sometimes though they excel (in good deeds) after listening to a sermon. In fact, such people are like stalks that sway with the wind! Others are but little affected; the effect on their hearts lasts only for the period of the sermon. It soon disappears, just like water when poured on a smooth rock!

Imam Ibn ul Qayyim al Jawziyyah
Types of Diseases That Attack the Heart and Their Cure

Excerpted from Chapter 1 in “Healing with the Medicine of the Prophet, sallallahu `alayhi wa sallam”

There are two types of diseases that attack the heart, one doubt and error, and the second lust and desire; both are mentioned in the Qur’an. Allah says about the disease of doubt:

“In their hearts is a disease (of doubt and hypocrisy) and Allah has increased their disease.” (2:10)

And He said:

“…and that those in whose hearts is a disease (of hypocrisy) and the disbelievers may say: ‘What Allah intends by this (curious) example?’” (74:31)

Allah says concerning those who refuse to make the Qur’an and Sunnah the basis of their judgments:

“And when they are called to Allah (i.e., His Words, the Qur’an) and His Messenger, to judge between them, lo! a party of them refuses (to come) and turns away. But if the truth is on their side, they come to him willingly with submission. Is there a disease in their hearts? Or do they doubt or fear lest Allah and His Messenger should wrong them in judgement? Nay, it is they themselves who are the Dhalimoon (polytheists, hypocrites and wrongdoers).” (24:48-50)

This is the disease of doubt and error.

Also, Allah says about desire and lust, adultery in this case:

“O wives of the Prophet! You are not likely any other women. If you keep your duty (to Allah), then be not soft in speech, lest he in whose hearts is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire…” (33:32)

…

Providing proper remedies for ailments of the heart (referring to spiritual and emotional ailments) only occurs at the hands of the Prophets, alaihim as salam, and Messengers of Allah. The heart becomes well when it acquires knowledge of its Lord and Creator and in His Names, Attributes, Actions and Commandments. The heart also becomes well when it prefers acquiring Allah’s Pleasure and prefers what He likes, all the while avoiding His prohibitions and what might lead to His displeasure. There is no life, health, or wellbeing for the heart except by this method, which only the Messengers can provide. It is wrong to think that one can ever attain the heart’s wellbeing through any other way than through the guidance of the Messengers of Allah. These errors result from confusing the heart’s true wellbeing with satisfying and strengthening its lower animal lusts and desires. By this way the heart will be far from acquiring its true wellbeing, strength and even its very existence will be in danger. Those who do not distinguish between these two paths should grieve for their heart’s life and health, or in fact for the lack of it. Let such people also grieve because of their lacking the light of true guidance and because they are completely in an ocean of darkness.

10 Ways of Protection from Shaytan
Imam Ibn ul Qayyim al Jawziyyah

Summarized from Bida’i` al-Fawa’id (304-308)

1. Seeking refuge with Allah from Shaytan. Allah the Most High said, “And if there comes to you from Satan an evil suggestion, then seek refuge in Allah. Indeed, He is the Hearing, the Knowing.” [41:36]
2. Recitation of the two soorahs al-Falaq and an-Nas, as they have wondrous effect in seeking refuge with Allah from his evil, weakening Shaytan and protection from him. This is why the Messenger, sallallahu `alayhi wa sallam, said: “No person seeks refuge with anything like the Mu`awwidhatayn (soorahs al-Falaq and an-Nas)”. [an-Nasaa’i, 5337]
3. Recitation of Ayat al-Kursi (2:255).
4. Recitation of soorah al-Baqarah. The Messenger, sallallahu `alayhi wa sallam, said, “The house in which al-Baqarah is recited is not approached by Shaytan.” [Muslim]
5. The final part of al-Baqarah. The Messenger, sallallahu `alayhi wa sallam, said, “Whoever recites the two last verses of al-Baqarah at night they will suffice him.” [Muslim]
6. Recitation of the beginning of soorah Mu’min (Ghafir), until His saying, “wa ilayhi-l-maseer” (to Him is the destination). (i.e. “Ha. Meem. The revelation of the Book is from Allah, the Exalted in Might, the Knowing, the forgiver of sin, acceptor of repentance, severe in punishment, owner of abundance. There is no deity except Him; to Him is the destination.” [40:1-2])
7. Saying “la ilaha ill Allah wahdahu la sharika lah, lahul mulku wa lahul hamdu wa huwa `ala kulli shay’in qadir” (there is nothing worthy of worship except Allah, He has no partner, His is the Dominion and Praise, and He is able to do all things) a hundred times.
8. The most beneficial form of protection from Shaytan: abundance of remembrance of Allah, the Exalted.
9. Ablution and prayer, and they are from among the greatest means of protection, especially at the time of emergence of anger and desire.
10. Abstinence from excess speech, food and mixing with people.

al-Imaam Ibn Taymiyyah
Source: ‘Majmoo Fataawaa ‘ (1/14 -17)

Allaah said, “those who were given the Scriptures did not differ except out of mutual jealousy and hatred (bagyan) after knowledge had come to them.” Informing that their differing arose after the coming of knowledge that made clear to them as to what they should steer clear of – for indeed Allaah does not let a people become misguided after He guided them except after telling them what they should steer clear of. And informing that they differed only due to the reason of mutual jealousy and hatred. Al-Bagy means to exceed the proper bounds as was indicated by ibn Umar (in his commentary to the verse): ‘arrogance and jealousy’ – this arising due to differing ijtihaads that were not based upon knowledge. What is not meant by al-Bagy is the permissible difference that arises between the scholars for al-Bagy is either the neglect or omission of the truth, or exceeding the proper bounds. Exceeding the proper bounds either by leaving an obligatory action or by performing a forbidden action and it is known that splitting and disunity is the outcome of this.

An example of this lies in what He said about the People of the Book, “and from those who call themselves Christians, We took their covenant but they abandoned (or forgot) a portion of the Message that was sent to them. So we planted enmity and hatred till the Day of Resurrection.” (5:14) So He informed us that in their forgetting/abandoning a portion of the Message – meaning leaving a portion of that which they were commanded with – lay the reason for their enmity and hatred.

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Three Distinctions Often Confused
Ibn al-Qayyim al Jawziyyah

There are certain things that the soul often confuses and mixes up, and only those with deep insight and wisdom are able to properly distinguish them. Ibn al-Qayyim points out some of these fine details and distinctions that should be made.

i) Self-Respect vs. Vanity

“Self-respect is to make your soul rise above the petty and insignificant things that cause people to bend their necks pursuing. So, he prevents himself from this.

This is different from arrogance, which is a characteristic that is born from two things: being impressed with oneself and belittling others. So, arrogance is born from these two things, and the first (i.e. self-respect) is born from two things: honoring oneself and making it noble…

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