A person should not look at the smallness or the greatness of the sin in himself but should consider the Worthiness and the Greatness of his Lord, whom he has disobeyed.
Ibn Qayyim, Spiritual disease and its cure, p 155
There is no better grace in this world than that of having righteousness of the heart and soundness of the heart, along with knowledge of Allah and devotion towards Him.
Ibn Qayyim, Spiritual disease and its cure, p 148
The heart and soul never feel serene unless they remember Allah (SWT), as He Alone is worthy of worship.
Ibn Qayyim, Spiritual disease and its cure, p 146
Allah also punishes the sinner’s heart by sinking it to the lowest levels, without the sinner’s awareness. He turns the nature of such a heart into that of an animal, whereby the sinner acquires certain traits and characteristics of animals.
Ibn Qayyim, Spiritual disease and its cure, p 145
Sins keep the son of Adam away from his appointed angel, whose company and support would otherwise have brought him happiness. The angel defends the Servant of Allah and replies to anyone who abuses him.
Ibn Qayyim, Spiritual disease and its cure, p 138
There is nothing more beneficial to the believer than the company of an angel, who is his supporter during his life and death, in his grave of isolation.
Ibn Qayyim, Spiritual disease and its cure, p 137
When a person neglects his soul, he corrupts it and destroys it.
Ibn Qayyim, Spiritual disease and its cure, p 132
Sins blind the heart’s insight, blot out its light, and block all means towards its right guidance.
Ibn Qayyim, Spiritual disease and its cure, p 104
Sins inserts a sense of isolation in the heart.
Ibn Qayyim, Spiritual disease and its cure, p 102
No blessing is removed from a Servant of Allah except by his misdeeds, and no misfortune or punishment befalls him but from his sins.
Ibn Qayyim, Spiritual disease and its cure, p 101
Avoid committing sins, whatever their nature, and take the chance to repent, while it is still possible for you to do so.
Ibn Qayyim, Spiritual disease and its cure, p 97
Allah ordered us to fear Him (be mindful of Him in all our actions) and warned us not to imitate those who have become disobedient to Him. He informed us that He punished those who had rejected righteousness, by letting them forget themselves.
Ibn Qayyim, Spiritual disease and its cure, p 95
Modesty is defined as the basis of all good, and its removal is the elimination of all that is good.
Ibn Qayyim, Spiritual disease and its cure, p 92
A small thought turns into a devilish whispering, a whispering turns into a will, which turns into a strong determination and becomes an action. The sinful act later becomes an established practice in the life of the sinner, and then it becomes difficult to give it up.
Ibn Qayyim, Spiritual disease and its cure, 91
Among the effects of sins on this earth is the occurrence of earthquakes and other seismic activities, which Allah causes as a punishment and as a withdrawal of His Blessings on it.
Ibn Qayyim, Spiritual disease and its cure, p 87
Sins weaken the willpower of the heart and strengthen the willpower to commit more sins. The determination for repentance is then weakened gradually until it is removed from the heart. When half of one’s heart is dead, one could no longer repent to Allah. So, he/she would express repentance strongly, while his heart is still attached to these sins, insisting on committing them in any possible manner. So this is one of the most serious illnesses of the heart and the most destructive of all.
Ibn Qayyim, Spiritual disease and its cure, p 74
Indeed, obedience to Allah is light, but disobedience to Allah is darkness. When one’s darkness increases, one’s confusion intensifies, until one falls blindly into the world of innovation and misguidance, just as a blind person walking alone, at night. This darkness may become deeper and gradually shows up as dullness in the face of a sinner.
Ibn Qayyim, Spiritual disease and its cure, p 72
Whenever someone sets out to achieve something, he/she may face mounting difficulties, and this goes to show that whoever obeys Allah, finds ease in leading all his/her matters.
Ibn Qayyim, Spiritual disease and its cure, p 72
A careless word uttered by a person could lead him/her to fall into the Hell-Fire, for a longer distance than that between the East and West.
Ibn Qayyim, Spiritual disease and its cure, p 47
Many ignorant people rely on the Mercy, Forgiveness, and Generosity of Allah without following His Commands and Prohibitions, forgetting that He is severe in punishment and that His Wrath will never be withheld from criminal people. So whoever relies on the Mercy of Allah while still insisting on committing sins is just stubborn.
Ibn Qayyim, Spiritual disease and its cure, p 33
Those who have a poor opinion of their Lord are distant from Him; they are under His Curse, for they think little of His Commands and Prohibitions.
Ibn Qayyim, Spiritual disease and its cure, p 30
The Verses of the Qur’an contain all the causes of good and evil, in clear detail.
Ibn Qayyim, Spiritual disease and its cure, p 24
Supplication is one of the most beneficial cures. It is the enemy of affliction, challenging and treating it, by preventing it from occurring; it removes it or weakens it if it falls upon a believer. It is the weapon of every believer.
Ibn Qayyim, Spiritual disease and its cure, p 11
One should understand that the supplications and the Verses which are used for the healing process require that the person should have belief and readiness to be cured by this treatment, for it to have a greater effect upon him/her.
Ibn Qayyim, Spiritual disease and its cure, p 9
It should be known that sins harm the doer. Its harm to the heart is like an effect of poison on the body, according to the degree of the damage done.
Ibn Qayyim, Spiritual disease and its cure, p 57
Search for the truth with impartiality and you will discover that the Message brought by the Messengers about Allah is undoubtedly the truth. That the Creator of this world and the Lord of the heavens and earth is far above His Creation. The inclusive law, to which everything submits, is the Way of Allah the Majestic King, to whom belongs the creation and the authority. So whoever does not relate this Supremacy to Allah has denied Allah in terms of His Lordship and Sovereignty.
Ibn Qayyim, Spiritual disease and its cure, p 49
It is prescribed for the worshipper of Allah to sit down in the presence of Allah with humility, admitting his mistakes and repenting from sins, hoping for his Mercy and asking forgiveness, Guidance, Provision, and Protection…This is because the worshipper is in dire need of protecting himself against harm, as well as attaining what benefits him in this life and the Hereafter.
Ibn Qayyim, Inner dimension of salah, p 56
The people of melodies and songs are segregated from the people of the Quran.
Ibn Qayyim, Inner dimension of salah, p 82
Let man never think that that the carpet of patience is folded merely by completing the work.
Ibn Qayyim, The way to patience and gratitude, p 81
Even the soul that is well-armored could be led to shameful behavior.
Ibn Qayyim, The way to patience and gratitude, p 75
Renouncing worldly pleasures is a means to power.
Ibn Qayyim, The way to patience and gratitude, p 71
Man is weak by nature and in constant need of Allah’s mercy and guidance.
Ibn Qayyim, The way to patience and gratitude, p 60
Patience is possible to attain and something to strive for.
Ibn Qayyim, The way to patience and gratitude, p 56
Allah has commanded patience, He has also provided some means that lead to and support it.
Ibn Qayyim, The way to patience and gratitude, p 56
Complaining to Allah does not contradict patience.
Ibn Qayyim, The way to patience and gratitude, p 35
Patience is of two kinds: voluntary and compulsory. Voluntary patience is more perfect than compulsory patience.
Ibn Qayyim, The way to patience and gratitude, p 29
Some people can only be patient during a situation that is advantageous to them, but regarding harmful situations they become weak.
Ibn Qayyim, The way to patience and gratitude, p 8
The soul is the base on which we ride to paradise or hell-fire, and patience is it rein. Without the reins, the animal may redirect its course.
Ibn Qayyim, The way to patience and gratitude, p 7
Patience is courage, therefore, people say: courage is to be patient for a brief time.
Ibn Qayyim, The way to patience and gratitude, p 7
Man, by nature, prefers wealth but when he meets with unavoidable affliction, patience is the best quality.
Ibn Qayyim, The way to patience and gratitude, p 5
The devotion of taking refuge in Allah from the accursed satan is realized by having confidence and faith that Allah shall support him, protect him, and aid him against satan
Ibn Qayyim, Inner dimension of the prayer, p 67
If anyone of you prays, he should commence by glorifying his Lord and praising Him; he should invoke peace and blessing on the prophet and thereafter he should supplicate to Allah for anything he wishes.
Ibn Qayyim, Inner dimension of the prayer, p 64
If a person uses the healing with Al-Fatihah perfectly, he would see some great effects in the process of healing.
Ibn Qayyim, Spiritual disease and its cure, p 8
How can it be that you think of a matter related to this worldly life when we are standing in the sight of Allah in tawaf.
Ibn Qayyim, Inner dimension of the prayer, p 57
The most honorable action in prayer is prostration and the most honorable remembrance (dhikr) in prayer is the recitation of the Quran.
Ibn Qayyim, Inner dimension of the prayer, p 53
No act can ever replace the standing, bowing down, and prostration in prayer.
Ibn Qayyim, Inner dimension of the prayer,p34
The slave (of Allah) should, therefore,stand up before his Master in humility and submission calling for His compassion with his hands thrown at his sides and his head low, while at the same time his heart is fully attentive to Him in a state of humility, as he devotes all his senses to His service and glorification by declaring with his tongue and proclaiming in his heart that He is the Greatest, which is to express that Allah is greater than anything he may have in his heart.
Ibn Qayyim, Inner dimension of the prayer,p29
The secret and essence of prayer lies in the inclination of the heart towards Allah alone and focusing attention on Him while praying.
Ibn Qayyim, Inner dimension of the prayer,p25
Praye rbrings forth light and strength into the heart, increases the shares of one’s provision in this life, inspires others to love the one who prays,and lets angels and also the earth with its mountains, trees,and rivers rejoice.
Ibn Qayyim, Inner dimension of the prayer,p18
You need to know that prayer is, without any doubt, the area of tranquility for believers, the enjoyment of the souls of monotheists, the garden of the worshippers, the essence of enjoyment of the humble ones, the test of the sincere ones, and the scale measuring the courage of those boarding the right path.
Ibn Qayyim, Inner dimension of the prayer, p 17
The experience and enjoyment attained from melodies is nothing like the experience and enjoyment attained from the Quran. The experience and enjoyment attained from musical instruments is nothing like the experience and enjoyment attained from reciting al-nur and al-muminun. The experience and enjoyment of tunes is nothing like the experience and enjoyment attained from al-zumar, and the experience and enjoyment obtained from flutes is nothing like the experience and enjoyment attained from the ayah.
Ibn Qayyim, Inner dimension of the prayer, p 78-79
At times we can hardly refrain from panicking during hardship, but patience does not mean we have the same feeling during times of ease and times of hardship.
Ibn Qayyim, The way to patience and gratitude, p4
Two factors influence the degree of difficulty in patience. Firstly is the degree of motivation when a man wants to do something and, secondly how appropriate the intended action is for him.
Ibn Qayyim, The way to patience and gratitude, p 90
Keep control over your tongue.
Ibn Qayyim, The way to patience and gratitude, p 9
Allah never inflicts a disease except, He provides its remedy by which, recovery is ensured, if He wills.
Ibn Qayyim, The way to patience and gratitude p 56
The nearest people to the prophet on the Day of Judgment are those who have been uncaring to worldly interest and have not bothered about them.
Ibn Qayyim, The way to patience and gratitude, p 372
Whenever a catastrophe happens to a Muslim, Allah will compensate his sins by it, even if a thorn pricks him
Ibn Qayyim, The way to patience and gratitude, p 122
The devotion of bowing down is contained in being mindful of the greatness and the pride of Allah, exalted Is He
Ibn Qayyim, Inner dimension of the prayer, p 68
Sins extinguish the light of ghaira (the sense of honor)in the heart. The sense of honor is to a person’s life like the basal temperature is to the rest of the body, it removes all aspects of wickedness and bad attributes in one’s personality. The most dignified people are, the more one observes a strong sense of honor in themselves, their families, and others.
Ibn Qayyim, Spiritual disease and its cure, p 89
A person whose heart has life in it and who enjoys even a minimal level of understanding shall realize the difference between the experience and enjoyment attained from reciting the words of Allah (i.e Quran) and the experience and enjoyment attained from singing lyrics.
Ibn Qayyim, Inner dimension of the prayer, p 76-77
Allah has promised to compensate His servants for giving up what is forbidden, and for restraining their desires.
Ibn Qayyim, The way to patience and gratitude, p 61-62
The secret and essence of prayer are to devote oneself to Allah while praying–just as the slave should not turn his face away from the direction of the qiblah, he should also disallow his heart from giving attention to anything except his Lord.
Ibn Qayyim, Inner dimension of the prayer, p 66
The wisdom behind prescribing the actions and the statements of prayer to be performed several times in succession during prayer is because they are the nutrition of the heart and the soul without which they cannot survive.
Ibn Qayyim, Inner dimension of the prayer, p 57
The lust that begins with pleasure ends up with grief.
Ibn Qayyim, The way to patience and gratitude, p 72
The Divinely Decreed Punishment comes in two forms: a punishment to one’s heart and soul, and a punishment to one’s body and property. The punishment to the heart also comes in two forms: first, as pains which affect the heart; second, the with holding of substances which give life and refinement of the heart. The punishment to the heart is the severest of all punishments because it is a punishment of the whole body. This type of punishment progresses and intensifies, moving from the heart to the rest of the body, just as body pains may move to the heart. When the soul is separated from the body, the punishment remains within the body and is known as the punishment in the grave. The punishment to the body also comes in two forms: a punishment in this world, and another in the Hereafter. Its severity and intensity depend upon the consequences of the crimes.
Ibn Qayyim, Spiritual disease and its cure, p 143
Allah created mankind solely to worship Him, and He created everything else to be at mankind’s service.
Ibn Qayyim, Inner dimension of the prayer, p 25
Having the heart in harmony with the tongue when saying that Allah is the Greatest will strip the heart from the attire of arrogance.
Ibn Qayyim, Inner dimension of the prayer, p 30
The feeling of bitterness one endures (in the last part of the prayer) is due to his recognition that all this lasts only as long as he is praying. At this stage, the heart cannot but feel burdened and troubled knowing that all this is about to end and that he is about to return to these worldly affairs and concerns. This disturbs the worshiper to the point that he starts wishing that this prayer was the final act of his life. However, this kind of feeling cannot be experienced except by those whose hearts are alive with the remembrance of Allah and who are conscious of the negative effect that mankind leaves on their heart.
Ibn Qayyim, Inner dimension of salah, p 69
The affairs of righteous people, be it in their rest or motion, upon taking a bite of food, or a sip of a drink, in their words or silences, in a state of sleep or awakening–is always earning them reward and counted in their favor.
Ibn Qayyim, Inner dimension of the prayer, p 24
Wudu is the prescribed ritual whereby dirt and filth are cleansed and removed so Allah’s believing slave may stand pure in His presence.
Ibn Qayyim, Inner dimension of the prayer, p 27
The fruit of fasting is the purification of the soul. The fruit of zakat (obligatory alms) is the purification of wealth, the fruit of Hajj(pilgrimage) is forgiveness.
Ibn Qayyim, Inner dimension of the prayer, p 71
If a man leaves his desires and reforms his heart, he will observe fascinating wonders.Allah’s grace and generosity are withheld because of man’s inner corruption.
Ibn Qayyim, The way to patience and gratitude, p 70
Eternal success and happiness are so much more desirable(compared to) a short joy in the brief period of our lives.
Ibn Qayyim, The way to patience and gratitude, p 63
Upon death, man’s spirit descends to the supreme Lord, to whom it was already attached to by nature.
Ibn Qayyim, The way to patience and gratitude, p 68
Allah the Most high, made the prayer the means through which people can be near Him, invoke Him, earn His love,and enjoy His company.
Ibn Qayyim, Inner dimension of the prayer, p 26
The heart is in partnership with the nafs(inner self) in evil and good, punishment and reward, praise and condemnation. Indeed, the nafs is intrinsically rebellious, always seeking to break out of its condition of slavery to Allah and inclined to ignore the rights of Allah as well as the rights of mankind. Nevertheless, the heart follows and submits to the nafs whenever it is dominated and strong, and conversely,the nafs follows and submits to the hearts whenever the latter is dominated and strong
Ibn Qayyim, Inner dimension of the prayer, p 55
A person should pause a little at the end of each verse (ayah) he recites from al –Fatihah to wait for a response from his Lord; as if he is waiting to hear Him say, “my slave has praised me” when he recites.
Ibn Qayyim, Inner dimension of the prayer, p 33
As long as the slave (of Allah) is indulged in the remembrance of Allah and constantly turning to Him, the rains of His mercy will shower his heart richly.
Ibn Qayyim, Inner dimension of the prayer, p 19
When the weaknesses of the heart are removed, Allah’s grace and bounty rushes to the man from every side.
Ibn Qayyim, The way to patience and gratitude, p 70
Allah (Glorified and Exalted is He) has made patience as firm as a horse that never stumbles and as effective as a sharp sword. Therefore, it is always regarded as a basic step of victory, there is no victory without patience. It is more sufficient for people than the strongest weapon.
Ibn Qayyim, The way to patience and gratitude, p j
Whoever is accustomed to patience, his enemy fears him. But whoever finds it too difficult to apply, his enemy will readily dare to attack him and do him harm.
Ibn Qayyim, The way to patience and gratitude, p 21
As a warrior, who fights against an enemy, who equips and protects himself, he should do the same to overcome the worldly desires and interests.
Ibn Qayyim, The way to patience and gratitude, p 15
