About the Class
Ibnul Jawzi wrote many books in preaching, and many of them are still in the world of manuscripts to be investigated by the hard working scholars and investigators. The Books of his from which we are going to select is:
صيد الخاطر (Saydul’ Khaatir) which is very popular among the scholars and students of knowledge, and this is the book which ibnul Jawzi wrote to put together what came across his mind of the brilliant ideas, thoughts, and benefits of his.
بحر الدموع ( Bahrud’ dumoo’ ) which means: the sea of tears. this is a book which exactly means what it is called, the minute you read this book you can’t help yourself not to cry.
المدهش ( Al Mudhish ) which means: the amazing. And behold a book which gathers many beneficial field of knowledge starting with the Book of Allah, to the different thrilling preaches and stories.
قلائد النحور ( Qalaa’idun’Nuhoor ), and other books that show how much Ibnul Jawzi has mastered this side of his.
And our way with this series, is choosing of his Books what effects the most, and softens the solid hearts. May Allah guide us all.
All the praises are to Allaah, we praise Him, seek His Aid and ask His Forgiveness. May the peace and blessings and salawaat be upon His slave and Messenger Muhammad – Sallallaahu `alayhi wa sallam, his house of kin and companions and all who follow them exactly until the Day of Judgement.
What lessons were learned from the first class of this series? (Click the image to view at 100%)
All of these lessons learned should have come from some part of the story, some examples being:
- Where is it mentioned that the author strived in the search of knowledge? He said that he never left a scholar in his place unless he took from him.
- Humbleness: he was not concerned about the dunyaa, he ate dry bread.
- Sincerity: When he looked at the gathering and said what if all were saved and you were lost?
The student is affected by his teacher and receives from him certain habits because he looks up to him. When one spends time with the scholars then he will gain not just knowledge but morality, good quality and fine habits because he looks up to his teacher whom he seeks this knowledge from.
A VERY IMPORTANT ISSUE: The guidance is in the Hands of Allaah – we should always ask guidance from Allaah Ta’Aalaa and we can never be sure that we will be from those who are saved. We can only hope we will be from the ones who are saved. (as came in the end of the story and he his du`aa)
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The author, Imaam Ibnu Jawzi rahimahullaah (d. 597 AH) said:
Brothers, we were destined to travel, So what is with us wanting to reside in a place which is not a dwelling place for us?
The years are stations…
… and the months are levels…
…and the days are miles…
…and the breaths are steps…
…and the sins are hijackers…
…and the profit is Paradise…
…and the loss is Hell.
We were created moving about in six journeys until we rest at the destination. The 1st journey is the journey of the extract of clay…the 2nd is from the backbone to the womb…the 3rd is from the womb to the face of this earth…the 4th is from the face of this earth to the grave …the 5th is from the grave to the place of exposure (the Hereafter-the place where we will be recompansed)…the 6th is from the place of exposure to the the dwelling place – either to Paradise or to Hell. We have crossed half the way and what is left is the hardest.
We have crossed half the way -why? Because we have passed the journey of the extract of clay, and we passed already the journey from the backbone to the womb, and we passed already the journey from the womb to the face of the earth because we are all here together now – we have crossed the first three journeys and now what is left is the hardest: from the face of this earth to the grave – what are we going to do with this time, this only chance that we are given?
O Brother! Beware of the life, verily the rope of this life is cut off. Be convinced with its provision and know that you are bound to die.
Be convinced with its provision means be convinced with what Allaah Subhaanahu wa Ta’Aalaa gave you in it as a provision and know that there will come a time when you are going to die.
How strange! The animal looks ahead and you only see what is present, you barely care about the winter feed until the cold increases or the summer feed until the heat increases. And whoever this is his quality in the matter of this world, then he will be blind in the Hereafter and more astray from the path. ( See 17/72) And whoever is blind in this world (i.e., does not see Allâh’s Signs and believes not in Him), will be blind in the Hereafter, and more astray from the Path.
The animal looks ahead means it prepares and gets ready – it stores its provision to get ready the winter but you wait and every day you say “I will…” but then it is the next day – you wait until the cold increases then it’s no use. (You wait until the time is upon you and you have not prepared for it).
Also in the end of Suurah Taa Haa 20/123-127 which means: Then if there comes to you guidance from Me, then whoever follows My Guidance he shall neither go astray, nor shall be distressed. (123)”But whosoever turns away from My Reminder (i.e. neither believes in this Qur’ân nor acts on its teachings) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection.” (124) He will say:”O my Lord! Why have you raised me up blind, while I had sight (before).” (125) (Allâh) will say: “Like this, Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) came unto you, but you disregarded them (i.e. you left them, did not think deeply in them, and you turned away from them), and so this Day, you will be neglected (in the Hell-fire, away from Allâh’s Mercy).”and believes not in His Messengers, and His revealed Books, like this Qur’ân, etc.], and believes not in the Ayât (proofs, evidences, verses, lessons, signs, revelations) of his Lord, and the torment of the Hereafter is far more severe and more lasting.
This means we must get ready, plan, and work for the Hereafter.
Behold the bird, when he knows the female is pregnant, he starts moving the straws and twigs for building the nest before the laying. I wonder, what have you done with the nearing of your journey to the grave? Won’t you bring about a bed of piety, and then such will prepare a good place for themselves ( See 30/44) Whosoever disbelieves will suffer from his disbelief, and whosoever does righteous good deeds (by practising Islâmic Monotheism), then such will prepare a good place (in Paradise) for themselves (and will be saved by Allâh from His Torment).
Behold the jerboa` ( جربوع a hopping desert rodent) he doesn’t take a home except in a high pleasant place so he can be safe from a flood or a similar danger. And he doesn’t take a home except near to a hill or rock so he doesn’t lose his way when he returns home. And he makes it with many exits, some thinner then the rest so that if he is approached from one door he pushes with his head the thinner exit to come out.
So first he gave us the example and parable of a bird and second he gave is the example of the jerboa` – Animals do means and reasons to be saved from loss and look at the human being decieved by this worldly life.
The jerboa` is safe from a flood or similar danger with his home on a high place. Some of the doors are easier to open (if he needs to escape from an intruder).
Listen O you! Who has tightened the noose on himself in committing the sins and didn’t leave any room for one single excuse. O you! Who is taken over by the overpowering of the self! Strike it with the whip of determination for when it sees your seriousness it would eventually be enslaved by you. Prevent it (your nafs) from its tasteful permissibles so it can conciliate with you on leaving the impermissibles. Then if it flees to seek the permissible: either generosity, or ransom.
The noose is the rope which is used to hang someone.
When your nafs sees how serious you are it will in no time be enslaved by you.
He is giving you a picture of you and your nafs – like a battle between you and your nafs – don’t give your nafs whatever it wants for when you hold back from giving it whatever it wants it will conciliate with you. When your nafs conciliates (makes up) with you tell her: “I will with a condition – that you and I leave the impermissibles.”
Either gives the nafs abit of what it wants or hold it back if you see it is best to do so.
The life of this world and the devil are two outsiders: Out to get you, and out of you, and the self is an insider, and of the etiquettes of Fighting, fight those who are close to you. [9:123] O you who believe! Fight those of the disbelievers who are close to you, and let them find harshness in you, and know that Allâh is with those who are the Al-Muttaqûn. He, who apparently fights you, isn’t like the hidden.
The devil and life of this world are two outsiders meaning they are outside of you.
O You! Work for your religion as you have worked for your worldly life. If a nail would’ve stuck to your clothes, you would’ve stepped back to release it. Well here is the nail of harm stuck to your heart, if you would’ve went back two steps to regretting, you would’ve been set free.
A man said to a scholar: “O sheikh! What do I do? Every time I’m at a door of the doors of my Lord, the barrier of test and trials turn me away from it?” He said to Him: “Brother! Be at the door of your Lord just like a little child with his mother, whenever she smacks him he throws himself back on her, and whenever she pushes him away, he gets close to her. So he still does that until the time comes where she brings him close to her.”
O you! How much more insisting on the sins? When will be from you the repentance? Your body is filled with play, and your heart is free from piety, you’ve wasted your youth in heedlessness, and when old you’re crying over it. In the lecture you cry for what has passed, and when you leave you return, No use of my preaching in you, when the doors have shut before you.
and when you leave you return, meaning return to your wrongdoing.
The Preacher then speaks to the hearts:
How long has it been, since I’m calling your heart, and I see it absent with the absent. O you! whose heart is busy, when will you understand the speech? Sit with yourself in the house of thoughts for an hour and see if it is with you or against you. Call it with the tongue of the remembrence saying: “Oh self! The throne of Sheba has gone”
He means that everything will be gone – since anything that you own is of this Dunyaa and this dunyaa is bound to perish.
What are you going to do for that moment that you will be placed in your grave. That grave which is either a hole of Hell or a garden of Eden?
The days are gone…
…And the sins were written…
…and blame is not of any use…
…And whoever knew the passing of the days, then he will not be heedless to get ready for the time where Allaah Subhaanahu wa ta’Aalaa will recompanse His slaves.