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The Dos and Don’ts of Sleeping June 4, 2007

Posted by Muhajirah in General, Ibn al Qayyim, Islam.

The Sunnah of the Prophet

Fluctuate time of ‘Isha: The Prophet would fluctuate the time of ‘Isha, he would not pray it at the same time everyday

Sleep after ‘Isha: After praying ‘Isha he would go to sleep straight away

Make wudhu before you sleep: The Prophet said: When you go to bed, do wudu as for prayer [Sahih Bukhari and Muslim]

Sleeping on the right hand side: The Prophet used to sleep on his right side, putting his right hand under his right cheek.

Recite: When you go to bed, recite Ayatul kursi.

Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allah entrusted me with the task of looking after the Zakat of Ramadan. Someone came to me and started to scatter the food about, so I grabbed hold of him and said, ‘I will take you to the Messenger of Allah!’… He (that intruder) said: ‘When you go to your bed, recite Aayat al-Kursi, then there will stay with you a protector from Allah, and no shaytan (devil) will approach you until morning comes.’ The Prophet said, ‘He spoke the truth even though he is a liar; that was a shaytan.’” [Sahih Bukhari]

As well as this recite Surah an Naas, al Falaq and al Ikhlas

It was narrated from ‘Aa’ishah that when the Prophet went to bed every night, he would hold his hands together and blow into them, and recite into them Qul Huwa Allaahu Ahad, Qul a’oodhu bi rabb il-falaq and Qul a’oodhu bi rabb il-naas. Then he would wipe them over whatever he could of his body, starting with his head and face and the front of his body, and he would do that three times. [Sahih Bukhari]

Make tasbih when you lay down – Subhan’Allah, Alhamdulillah, Allahu Akbar.

Last words: Ibn al Qayyim in at Tibb an Nabawi said: In the two books of the Sahih from al Baraa’ bin Aazib, the Messenger of Allah said: ‘When you go to sleep make you wudu as for prayer, then lie down upon your right side. Then say “O Allah! I submit my soul to You and I turn my face towards You and I have entrusted my affair to You, I take You as my support, in longing and in fear towards You. I can go to none but You for refuge, nor escape from You. I believe in Your Book which You have revealed and Your Prophet whom You have sent.” Make these you last words. If you should die that night, then you die in the original natural state.’

Delay your witr until end of qiyam. The Prophet said: “Make the last of your prayer at night witr.” [Sahih Bukhari and Muslim]

Sleep before fajr. The prophet would pray qiyam al layl, sleep for an hour and then wake up for salat al fajr

Use of miswak before salah: When the Prophet woke up for fajr he would use miswak. It is also reported in a hadith that the Prophet said, “If it had not been a great burden on my Ummah, I would have ordered them to use miswak at every wudu”

Staying awake after fajr: It is the Sunnah of the Prophet to stay awake after fajr until after the sun has risen. There is great blessing in the morning as it is reported in the hadeeth of Sakhr al-Ghaamidi, who said: “The Messenger of Allah said: “O Allah, bless my Ummah in the mornings.’ Whenever he sent out troops or an army, he would send them at the beginning of the day.’” Sakhr was a trader, and he used to send out his caravans at the beginning of the day, and he did well as a result and made money.” [Abu Dawud, al-Tirmidhi and Ibn Maajah]

The sleep of the midday: It is Sunnah to sleep between the time of dhuhr and asr

The Disliked Acts (Mukhruaat)

Sleeping in the morning: It is disliked for a person to be asleep in the morning as this is a time of blessing (see above)

To sleep on the stomach. Narrated by Abu Harrairah, the Prophet saw someone sleeping on their stomach and said, this is a reclining that is not like by Allah [Musnad Imam Ahmad]

Sinning affects sleep: Qiyam al layl can be denied to us for some sins we committed

To sleep after ‘Asr: Ibn al Qayyim in at Tibb an Nabawi said: One of the Salaf said, “Those who sleep after ‘Asr and lose their minds should only blame themselves.”

Travelling: Person shouldn’t spend excessive time on the road. The Prophet said that travelling is torture because it disturbs a person’s sleep, disturbs their eating and disturbs their drinking. So when one of you fulfils his job then hurry up to their families

Speaking after ‘Isha: The Messenger of Allah used to dislike sleeping before ‘Isha and speaking afterwards. [Sahih Bukhari and Muslim]



In the Middle of the Night by Muhammad al Shareef

The Prophetic Medicine by Ibn Qayyim al Jawziyya. Translated by Penelope Johnstone



He is crying when they are laughing… April 10, 2007

Posted by Muhajirah in Heart Softners, Hifz, Ibn al Qayyim, Imaan, Islam, Qur'an.


People who have memorised the Qur’aan should be known by the night when people are sleeping and he is awake, and by the morning when people are not fasting but he is, by his sadness when they are happy, by his crying when they are laughing, by his silence when they are slandering, and by his piety and humility when they are arrogant. He who has memorised the Qur’aan should be tearful, sad, wise, patient and calm. He should not be rude, inattentive, loud or cruel. – Ibn al-Qayyim

Filling the void April 2, 2007

Posted by Muhajirah in Heart Softners, Ibn al Qayyim, Imaan, Reflections.

Truly in the heart there is a void that can not be removed except with the company of Allah.

And in it 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 Qayyim al Jawziyyah

Four Principles for a Noble Character March 26, 2007

Posted by Muhajirah in Heart Softners, Ibn al Qayyim, Imaan, Islam, Reflections.

Shaykh ul Islaam Ibn ul Qayyim

Source: “Madaarij ul Salikeen”, Volume 2, page 308

Translated By: Abu Azzubayr Shadeed Muhammad

“It is not imagined that one can have noble character except if it is founded upon four pillars:

1. Sabr (Patience)

2. ‘Iffah (Chastity)

3. Shujaa’ah (Courage)

4. Adl (Justice)

Patience inspires him to be tolerant, control his anger, endure the harms that he receives from others, to be forbearing and deliberate in his decisions. It motivates him to be gentle and not to be rash or hasty.

Chastity, inspires him to avoid every imprudent characteristic, whether in statement or action, and encourages him to have a sense of modesty and integrity which is the epitome of all good. It prevents him from fornication, stinginess, lying, backbiting and spreading tales to cause separation and discord between the people.

Courage inspires him to have a sense of self esteem, to emphasize high and noble manners and to make it apart of his natural disposition. It also encourages him to exert himself and to be generous, which is in essence, true courage and it leads to strong will and self determination. It encourages him to distance himself from his ardent lowly desires, to control his anger, and to be forbearing because by such, he can control his temper, take it by the reins and curb his violent and destructive behaviour just as the Messenger (Sallahu alaihi wa salam) said:

“The Strong is not the one who can wrestle his opponent to the ground but rather the strong is the one who can control himself when he gets angry.”

This is true genuine courage and it is the sole trait that the slave utilizes to conquer his opponent.

Justice, encourages him to be impartial in his behaviour with people and to be moderate between the two extremes of negligence and extremism. It motivates him to be generous and kind which is the middle course between absolute degradation and arrogance, and to make this apart of his disposition and makeup. It encourages him to be courageous which is the middle course between cowardice and imprudence, and to be forbearing which is the middle course between extreme unnecessary anger and ignominy.

These four virtuous characteristics are the axis and provenance of all noble manners and the foundation of all repugnant and ignominious characteristics are built upon four pillars:

1.  Jahl (Ignorance)

2.  Dhulm (Oppression)

3.  Shahwah (following ones lowly desires)

4.  Ghadab (Anger)

Ignorance, allows him to view good in the form of evil and evil in the form of good, and to consider that which is complete to be incomplete and that which is incomplete to be complete.

Oppression, causes him to put things in places which are not appropriate for them, so he gets angry when its time to be happy and he is happy when its time to be angry. He is ignorant and hasty when its time to be deliberate and deliberate when its time to be hasty, he is stingy when it is time to be generous and generous when its time to be stingy. He is weak when it is time to be courageous and assume responsibility, and he assumes responsibility when it is time to take a step back (and let someone else undertake the initiative). He is gentle and lenient when it is time to be harsh and firm and he is harsh and firm when it is time to be lenient. He is humble when it is time to be superior and arrogant when it is time to be humble.

Following (his) lowly desires, encourages him to be diligent in obtaining that which the soul ardently desires, to be stingy and greedy. It encourages him to adorn himself with all types of despicable and imprudent characteristics.

Anger, incites him to be arrogant, jealous, envious, to hold enmity of others and to be imprudent and shameless.

The foundation of these four repugnant and blameworthy characteristics are two pillars:

Either extreme self ignominy or extreme self pride.


Ten Useless Matters March 2, 2007

Posted by Muhajirah in Hereafter, Ibn al Qayyim, Imaan, Islam.

By Imam Ibn ul Qayyim al Jawziyyah

There are ten useless matters:

  1. Knowledge that is not acted on
  2. The deed that has neither sincerity nor is based on following the righteous examples of others
  3. Money that is hoarded, as the owner neither enjoys it during this life nor obtains any reward for it in the Hereafter
  4. The heart that is empty of love and longing for Allah, and of seeking closeness to Him
  5. A body that does not obey and serve Allah
  6. Loving Allah without following His orders or seeking His pleasure
  7. Time that is not spent in expiating sins or seizing opportunities to do good
  8. A mind that thinks about useless matters
  9. Serving those who do not bring you close to Allah, nor benefit you in your life
  10. Hoping and fearing whoever is under the authority of Allah and in His hand; while he cannot bring any benefit or harm to himself, nor death, nor life; nor can he resurrect himself.

However the greater of these matters are wasting the heart and wasting time. Wasting the heart is done by preferring this worldly life over the Hereafter, and wasting time is done by having incessant hope. Destruction occurs by following one’s desires and having incessant hope, while all goodness is found in following the right path and preparing oneself to meet Allah.

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.

The Hajj December 25, 2006

Posted by Muhajirah in Hajj, Ibn al Qayyim, Islam, Poetry.

By Imam Ibn al-Qayyim al-Jawziyyah

By Him whose House the loving pilgrims visit,
Responding with ihram at the appointed limit,
Uncovering their heads in total humility
Before 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.

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.

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!

Love of Allah December 11, 2006

Posted by Muhajirah in General, Heart Softners, Ibn al Qayyim, Islam, Poetry.
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By Imam Ibn ul Qayyim al Jawziyyah
Excerpted from An-Nooniyyah
Quoted in “Al-Walaa wal-Baraa” of Muhammad Saeed al-Qahtani

The love of the Beloved
must be unconditionally returned.

If you claim love
yet oppose the Beloved,
then your love is but a pretence.
You love the enemies of your Beloved
and still seek love in return.
You fight the beloved of your Beloved.

Is this Love or the following of shaytaan?

True devotion is nothing
but total submission
of body and soul
to One Love.
We have seen humans claim to submit,
yet their loyalties are many.
They put their trust here, and their hope there,
and their love is without consequence.

Dead Hearts November 20, 2006

Posted by Muhajirah in Heart Softners, Ibn al Qayyim, Islam.
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Imam Ibn ul Qayyim al Jawziyyah

While thousands of Muslims are killed all over the world, and while tens of thousands are imprisoned and tortured for calling to the path of Allah and for enjoining the good and forbidding the evil, most Muslims remain remarkably silent and have no worry except for the material things of life. Their hearts have been filled with the love of this life and the forgetfulness of the Hereafter.

Allah says in the Qur’an:“You will indeed find them, of all people, most greedy of life, even more than those who do not believe in Resurrection. Each one of them wishes he could be given a life of a thousand years. But the grant of such life will not save him even a little from due punishment. For Allah sees well all that they do” (Al Baqarah, 2:96).

Many Muslims today have become so much attached to their life that their desire is to dwell among their family, house, money and commerce. They have forgotten that matters of the Hereafter should come before matters of this life and that we must strive to follow the orders of Allah, not just those we find easy and convenient to follow. Some Muslims today claim that it is better to perform extra prayers and extra fasting rather than enjoin the good and forbid the evil or defend the lives of weak Muslims. Such people would even blame the Muslims who strive to perform these obligations.

This is what Ibn al-Qayyim had to say about such people: ”The Shaitan has misled most people by beautifying for them the performance of certain voluntary acts of worship such as voluntary prayers and voluntary fasting while neglecting other obligatory acts of worship such as enjoining the good and eradicating the evil, to the extent that they do not even make the intention of performing them whenever they are able to. Such people are considered by the scholars to be on the bottom of the scale of religion: For the essence of our religion is to perform what Allah ordered us to do. The one who does not perform his obligations is actually worse than the one who performs sins. Anyone having some knowledge about the revelation of Allah, the guidance of the Prophet, sallallahu alayhe wa sallam, and the life of the companions would conclude that those who are pointed at today as the most pious people are in fact the least pious. Indeed, what kind of piety is there in a person who witnesses Allah’s sanctities being violated, his religion abandoned, the Sunnah of His Messenger shunned, and yet remains still with a cold heart and a shut mouth’ Such a person is like a dumb Shaitan! In the same way the one who talks falsehood is a speaking Shaitan. Isn’t the misfortune of Islam due only to those who whenever their life and food are secure, would not care about what happens to the religion? The best among them would offer a sorry face. But if they were challenged in one of the things their heart is attached to like their money, they would spare no efforts to get it back. These people, besides deserving the anger of Allah, are afflicted with the greatest calamity without even knowing it: They have a dead heart. Indeed the more alive a person’s heart is, the stronger its anger for the sake of Allah and the more complete his support to Islam and Muslims.” (A’alaam al-Muwaqqi’een, volume 2, page 176).

Remembering the Destination of Mankind in the Hereafter November 12, 2006

Posted by Muhajirah in Heart Softners, Hereafter, Ibn al Qayyim, Islam.
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Remembering the Destination of Mankind in the Hereafter – a Cure for Weak Iman

Imam Ibn ul Qayyim al Jawziyyah


When one’s mind is clear, he will be able to see clearly, thus giving such a person a light in his heart that will allow him to almost witness the Warning and the Promise, Paradise and Hell, and what Allah has prepared in this (Paradise) For His Awliyaa` (loyal friends) and in that (Hell) for His enemies. He will then witness people rushing out of their graves following the call of the Truth (Resurrection). The angels in the heavens will descend and will surround them (creation). Allah will then come to judge (between creation) and His Kursi (literally a footstool or chair) will be raised. The earth will shine with the Light of its Lord (Allah, when He comes to judge between His creation), the Book (of Records) will be opened and the Prophets and the witnesses will be brought forward. The Mizan (Scale) will then be established, the books of (individual) records will fly around and the foes will converge, each holding to its foe. Al-Houdh (the pool that runs outside the gates of Paradise from a river inside it) will then appear and its cups will appear close by. Thirst will intensify, but those who are allowed to drink are few. Al-Jisr (the bridge over Hell that everyone must pass over into Paradise) will then be laid (over Hell) so that (mankind and the Jinn) can pass over it (as for the disbelievers and those whose sins outweigh their good deeds, they will fall into Hell, where only the disbelievers will reside for eternity). People will then be gathered in its direction. The Fire (Hell) will appear, each part harshly consuming the other parts beneath it. Those who fall into it are far more than those who are saved from it. Then, an eye will be opened in his (the man who is thinking about these scenes) heart with which he will be able to see clearly. His heart will then witness some scenes of the Last Life, along with imagining the various stages of the Last Life which will last for eternity, as compared to this Dunya (the life of this world) and its briefness.

Make Yourself Weep September 12, 2006

Posted by Muhajirah in Heart Softners, Ibn al Qayyim, Islam.

Ibn al-Qayyim rahmatullah alayh says in Zaad al-Ma’ad: “It is sought after to soften the heart and to increase one’s deep fear of Allah subhana wa ta’ala , and it is not for the sake of being heard or seen by the people.”

Making yourself weep earns less of a reward than actually weeping. However it is the way towards weeping, that is because the one who makes himself weep, is among those who strive hard and fight their souls, and take account of themselves, and endeavour to attain the pleasure of Allah azza wa jal. Allah subhana wa ta’ala says “And those who strive hard in Us [Allah’s cause] We will surely guide them to our paths.” [29:69]

So whoever strives to make his soul weep, then Allah subhana wa ta’ala will guide this person to sincere weeping and give him success in achieving it.

On the authority of Anas radi Allahu anhu who related that he heard rasulullah sallallahu alayhi wa sallam say “O people weep, for if you cannot weep then make yourself weep. Indeed the inhabitants of the hellfire will weep until their tears pour down their cheeks, as if they were streams until the tears are used up and then blood will pour down, and the eyes will be covered with ulcers.” [hasan in Sahih at-Targheeb wat-Tarheeb]

Reflect over the way Rasulullah sallallahu alayhi wa sallam ordered us to weep or to make ourselves weep.

On the authority of Ibn Abi Mulaykah who said “We were sitting with Abdallah ibn Amr radi Allahu anhu on a rock. He said, `Cry and if you cannot cry, then make yourself cry. If only you knew, you would pray until your back broke and cry until you lost your voice.’[al-Hakim reported in marfu’ form and it is sahih, adh-Dhahabi states its authenticity, Ibn al-Mubarak reported it in mawquf form]