Imam Abu al-Faraj Ibn al-Jawzi, known for his profound spiritual insights, wrote extensively about the tricks Satan uses through desires to mislead believers.
In his famous work Talbīs Iblīs (The Devil's Deception), Ibn al-Jawzi wrote:
Satan's greatest weapon against the human being is making desires appear beautiful and obedience appear burdensome. He beautifies sin in the eyes of the sinner until it seems trivial, and he magnifies the difficulty of worship until it seems impossible."
He warned: "Many people who claim to love Allah are, in reality, worshippers of their desires. They pray when they feel like it, they are generous when it suits them, and they abstain from sin only when it becomes inconvenient. This is not true submission—this is following desires while wearing the garment of religion."
Ibn al-Jawzi also observed: "The one who follows his desires justifies every sin. He finds excuses for his shortcomings and blames others or circumstances for his failures. But the truthful person confronts his soul's weaknesses and wages war against his desires."
In addressing the false freedom that comes from following desires, he stated:
"People think freedom means doing whatever they want, but true freedom is being liberated from the tyranny of one's desires. The one controlled by his whims is the most imprisoned of people, even if he lives in a palace. And the one who controls his desires is the freest of people, even if he is in chains."
The Spiritual and Worldly Harm of Following Desires
Both Ibn al-Qayyim and Ibn al-Jawzi identified numerous harmful consequences of following desires:
Spiritual Harm:
- Hardening of the heart and loss of spiritual sensitivity
- Distance from Allah and loss of the sweetness of worship
- Inability to feel remorse or repent sincerely
- Preference for this world over the Hereafter
- Blindness to one's own faults and defects
Worldly Harm:
- Loss of honor, dignity, and self-respect
- Destruction of relationships and family bonds
- Squandering of wealth and health
- Regret and anxiety
- Enslavement to habits and addictions
Ibn al-Qayyim wrote: "Every sin you commit in pursuit of desire plants a seed of regret in your heart. Today it may seem small, but tomorrow it will grow into a tree of anguish that will shade you with sorrow."
The Path to Victory Over Desires
The scholars did not merely warn against desires—they provided practical guidance for overcoming them:
1. Recognize desires as an enemy. Ibn al-Jawzi said: "The first step to defeating your desires is to recognize them as your enemy, not your friend. They do not wish you well; they wish to destroy you."
2. Strengthen your connection with Allah. Ibn al-Qayyim advised: "Fill your heart with love of Allah and fear of Him, and your desires will lose their power over you. The heart cannot be filled with two loves—love of Allah and love of desires."
3. Oppose your desires deliberately. The Prophet ﷺ taught that true struggle (jihad) is the struggle against one's own soul and desires. Ibn al-Qayyim said: "Train yourself to do the opposite of what your soul commands, and gradually it will submit to you."
4. Remember death and the consequences. Ibn al-Jawzi wrote: "When desire calls you, remember the grave. When sin appears beautiful, remember standing before Allah. This remembrance is the shield of the believer."
5. Seek help through prayer and patience. Allah says: "And seek help through patience and prayer." (Quran 2:45) The scholars emphasized that victory over desires comes through divine assistance sought through sincere worship.
The Quran, the Sunnah, and the wisdom of our righteous predecessors unite in condemning the following of desires as a path to ruin. Desires promise happiness but deliver misery, promise freedom but deliver slavery, promise fulfillment but deliver emptiness.
True success lies in subjugating our desires to the will of Allah, finding freedom in obedience, and seeking pleasure in what pleases Him. As Ibn al-Qayyim beautifully concluded:
In his famous work Talbīs Iblīs (The Devil's Deception), Ibn al-Jawzi wrote:
Satan's greatest weapon against the human being is making desires appear beautiful and obedience appear burdensome. He beautifies sin in the eyes of the sinner until it seems trivial, and he magnifies the difficulty of worship until it seems impossible."
He warned: "Many people who claim to love Allah are, in reality, worshippers of their desires. They pray when they feel like it, they are generous when it suits them, and they abstain from sin only when it becomes inconvenient. This is not true submission—this is following desires while wearing the garment of religion."
Ibn al-Jawzi also observed: "The one who follows his desires justifies every sin. He finds excuses for his shortcomings and blames others or circumstances for his failures. But the truthful person confronts his soul's weaknesses and wages war against his desires."
In addressing the false freedom that comes from following desires, he stated:
"People think freedom means doing whatever they want, but true freedom is being liberated from the tyranny of one's desires. The one controlled by his whims is the most imprisoned of people, even if he lives in a palace. And the one who controls his desires is the freest of people, even if he is in chains."
The Spiritual and Worldly Harm of Following Desires
Both Ibn al-Qayyim and Ibn al-Jawzi identified numerous harmful consequences of following desires:
Spiritual Harm:
- Hardening of the heart and loss of spiritual sensitivity
- Distance from Allah and loss of the sweetness of worship
- Inability to feel remorse or repent sincerely
- Preference for this world over the Hereafter
- Blindness to one's own faults and defects
Worldly Harm:
- Loss of honor, dignity, and self-respect
- Destruction of relationships and family bonds
- Squandering of wealth and health
- Regret and anxiety
- Enslavement to habits and addictions
Ibn al-Qayyim wrote: "Every sin you commit in pursuit of desire plants a seed of regret in your heart. Today it may seem small, but tomorrow it will grow into a tree of anguish that will shade you with sorrow."
The Path to Victory Over Desires
The scholars did not merely warn against desires—they provided practical guidance for overcoming them:
1. Recognize desires as an enemy. Ibn al-Jawzi said: "The first step to defeating your desires is to recognize them as your enemy, not your friend. They do not wish you well; they wish to destroy you."
2. Strengthen your connection with Allah. Ibn al-Qayyim advised: "Fill your heart with love of Allah and fear of Him, and your desires will lose their power over you. The heart cannot be filled with two loves—love of Allah and love of desires."
3. Oppose your desires deliberately. The Prophet ﷺ taught that true struggle (jihad) is the struggle against one's own soul and desires. Ibn al-Qayyim said: "Train yourself to do the opposite of what your soul commands, and gradually it will submit to you."
4. Remember death and the consequences. Ibn al-Jawzi wrote: "When desire calls you, remember the grave. When sin appears beautiful, remember standing before Allah. This remembrance is the shield of the believer."
5. Seek help through prayer and patience. Allah says: "And seek help through patience and prayer." (Quran 2:45) The scholars emphasized that victory over desires comes through divine assistance sought through sincere worship.
The Quran, the Sunnah, and the wisdom of our righteous predecessors unite in condemning the following of desires as a path to ruin. Desires promise happiness but deliver misery, promise freedom but deliver slavery, promise fulfillment but deliver emptiness.
True success lies in subjugating our desires to the will of Allah, finding freedom in obedience, and seeking pleasure in what pleases Him. As Ibn al-Qayyim beautifully concluded:
"If you wish to know your status with Allah, examine your desires. If your desires align with what Allah loves, then you are His friend. But if your desires oppose what He loves, then you must choose: will you be a servant of Allah or a slave to your whims?"
May Allah grant us the strength to resist our desires, the wisdom to recognize their deception, and the success to submit completely to His will. Ameen.
May Allah grant us the strength to resist our desires, the wisdom to recognize their deception, and the success to submit completely to His will. Ameen.
Benefits of Yawm al-Jum'ah:
. Fajr with the congregation at the masjid
. Surah kahf
. Plenty of dhikr
. Send abundance of salawat upon the prophet ﷺ
. Istighfar
. Dua throughout the day
. Du’a between Asr and maghrib preferably last hour of asr
. Fajr with the congregation at the masjid
. Surah kahf
. Plenty of dhikr
. Send abundance of salawat upon the prophet ﷺ
. Istighfar
. Dua throughout the day
. Du’a between Asr and maghrib preferably last hour of asr
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Shaykh Saleh Al Usaymi حفظه الله:
Likewise, what is today called ‘the fame of fools’ happened because sensible people turned their attention to them & started following these fools, so they became famous fools.
Those who follow them are the followers of fools. Otherwise, a person who protects himself does not follow such people and does not increase their numbers; rather, he protects himself, his heart, his mind, his children, and his family from following them.”
Likewise, what is today called ‘the fame of fools’ happened because sensible people turned their attention to them & started following these fools, so they became famous fools.
Those who follow them are the followers of fools. Otherwise, a person who protects himself does not follow such people and does not increase their numbers; rather, he protects himself, his heart, his mind, his children, and his family from following them.”
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بارك الله فيكم جميعا
Join our whatapp channel for your daily Islamic authentic reminders expecially this coming Ramadan
بارك الله فيكم جميعا
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Yahya ibn Abi Katheer said: "From amongst their [the Pious Predecessors and Successors] invocation was:
'O' Allah, keep me safe until Ramadan, keep Ramadan safe for me, and accept it from me.."
Latā'if al-Ma'arif | Page 148 | Al-Imām ibn Rajab al-Hambāli
اللَّهُمَّ سَلِّمْنِي إِلَى رَمَضَانَ وَسَلَّمْ لِي رَمَضَانَ وَتَسَلَّمْهُ مِنِي مُتَقَبَّلاً
'O' Allah, keep me safe until Ramadan, keep Ramadan safe for me, and accept it from me.."
Latā'if al-Ma'arif | Page 148 | Al-Imām ibn Rajab al-Hambāli
اللَّهُمَّ سَلِّمْنِي إِلَى رَمَضَانَ وَسَلَّمْ لِي رَمَضَانَ وَتَسَلَّمْهُ مِنِي مُتَقَبَّلاً
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Ibn Rajab Al Hanbali رحمه الله said:
"Rajab is the month to sow the seeds. Shaban is to irrigate the crop and Ramadan is the month to reap the harvest."
[Lataiful Ma'arif, pg. 218]
"Rajab is the month to sow the seeds. Shaban is to irrigate the crop and Ramadan is the month to reap the harvest."
[Lataiful Ma'arif, pg. 218]
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Sha‘bān: The Month of the Qur’an Reciters —
A group of the Salaf used to call the month of Sha‘bān the month of the reciters, as mentioned by Ḥabīb ibn Abī Thābit. Salamah ibn Kuhayl said: It used to be said about the month of Sha‘bān: the month of the reciters.
And when Sha‘bān began, ‘Amr ibn Qays al-Mullā’ī would devote himself to the Qur’an.
Ibn Rajab mentioned this in his book Laṭā’if al-Ma‘ārif, and he explained a wisdom behind it: that increasing one’s engagement with the Qur’an in the month of Sha‘bān is beneficial for training the soul and accustoming it to frequent recitation. Then, when Ramaḍān arrives, the soul is already prepared and trained in reciting the Qur’an, enabling it to read as much as possible in the master of months, the month of Ramaḍān. This is a tremendous wisdom.
So let us strive against ourselves to increase our recitation of the Qur’an in the month of Sha‘bān, and to be a nation of knowledge and action. Then, when that blessed and great month—Ramaḍān—arrives, our souls will already be accustomed to abundant recitation of the Qur’an.
| A Month Neglected by People (p. 5)
Dr. ‘Abdul-‘Azīz ibn Rays al-Rays
A group of the Salaf used to call the month of Sha‘bān the month of the reciters, as mentioned by Ḥabīb ibn Abī Thābit. Salamah ibn Kuhayl said: It used to be said about the month of Sha‘bān: the month of the reciters.
And when Sha‘bān began, ‘Amr ibn Qays al-Mullā’ī would devote himself to the Qur’an.
Ibn Rajab mentioned this in his book Laṭā’if al-Ma‘ārif, and he explained a wisdom behind it: that increasing one’s engagement with the Qur’an in the month of Sha‘bān is beneficial for training the soul and accustoming it to frequent recitation. Then, when Ramaḍān arrives, the soul is already prepared and trained in reciting the Qur’an, enabling it to read as much as possible in the master of months, the month of Ramaḍān. This is a tremendous wisdom.
So let us strive against ourselves to increase our recitation of the Qur’an in the month of Sha‘bān, and to be a nation of knowledge and action. Then, when that blessed and great month—Ramaḍān—arrives, our souls will already be accustomed to abundant recitation of the Qur’an.
| A Month Neglected by People (p. 5)
Dr. ‘Abdul-‘Azīz ibn Rays al-Rays
When you become excessively dependent on someone, Allah will either remove or detach you from that person just to show you where your strength lies. Yes, we all need people in our lives but never as much as we need Allah He’s the only One who won’t disappoint.
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“أصول توحيد العبادة (على طريقة أصول الفقه) - صالح آل الشيخ
An English summary of the lecture
The lecture discusses the foundations of Tawḥīd (Islamic monotheism) specifically in the context of ‘Uṣūl al-Fiqh (principles of Islamic jurisprudence).
Key Points Covered
1. Definition of Tawḥīd (Monotheism):
Tawḥīd refers to affirming the oneness of Allah in worship, meaning that all acts of worship must be directed solely to Allah without associating partners.
2. Link to Uṣūl al-Fiqh:
The shaykh حفظه الله ورعاه frames Tawḥīd using the methodology of Islamic law (Uṣūl al-Fiqh), showing how beliefs are grounded in evidence (texts) and logical categorization.
3. Clarifying Misunderstandings:
He likely addresses common confusions about what constitutes true monotheism versus forms of shirk (associating partners with Allah), by explaining precise definitions and examples.
4. Practical Implications:
The shaykh connects these abstract theological principles to practical worship, encouraging listeners to align their everyday worship with the pure concept of Tawḥīd.
Overall Message
The core lesson is about understanding Tawḥīd deeply and correctly, not just as a slogan but with rigorous grounding in Islamic legal and theological principles (Uṣūl al-Fiqh). It aims to help Muslims firmly ground their faith and avoid incorrect beliefs or practices in worship.
Link below for those who understands Arabic, this lecture is very beneficial and I encourage all to watch
https://youtu.be/cUJVpjsOUJA?si=30ij_VRBbFDsB-Xm
An English summary of the lecture
The lecture discusses the foundations of Tawḥīd (Islamic monotheism) specifically in the context of ‘Uṣūl al-Fiqh (principles of Islamic jurisprudence).
Key Points Covered
1. Definition of Tawḥīd (Monotheism):
Tawḥīd refers to affirming the oneness of Allah in worship, meaning that all acts of worship must be directed solely to Allah without associating partners.
2. Link to Uṣūl al-Fiqh:
The shaykh حفظه الله ورعاه frames Tawḥīd using the methodology of Islamic law (Uṣūl al-Fiqh), showing how beliefs are grounded in evidence (texts) and logical categorization.
3. Clarifying Misunderstandings:
He likely addresses common confusions about what constitutes true monotheism versus forms of shirk (associating partners with Allah), by explaining precise definitions and examples.
4. Practical Implications:
The shaykh connects these abstract theological principles to practical worship, encouraging listeners to align their everyday worship with the pure concept of Tawḥīd.
Overall Message
The core lesson is about understanding Tawḥīd deeply and correctly, not just as a slogan but with rigorous grounding in Islamic legal and theological principles (Uṣūl al-Fiqh). It aims to help Muslims firmly ground their faith and avoid incorrect beliefs or practices in worship.
Link below for those who understands Arabic, this lecture is very beneficial and I encourage all to watch
https://youtu.be/cUJVpjsOUJA?si=30ij_VRBbFDsB-Xm
اللهم طهّر قلبي من الغِلِّ والحِقدِ والحسَد والكِبْر
Allahumma tahhir qalbi minal ghilli wal hiqd wal hasad wal kibr
O Allah, Purify my heart from hatred, malice, envy, and arrogance
Allahumma tahhir qalbi minal ghilli wal hiqd wal hasad wal kibr
O Allah, Purify my heart from hatred, malice, envy, and arrogance
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Warning against Ahl al-Bid‘ah (with knowledge & fairness) is a firmly established principle of Ahl al-Sunnah/as-Salafiyyah.
As for the Ikhwān, their methodology is to avoid warning against innovators, except when the individual stands in opposition to their organization.
As for the Ikhwān, their methodology is to avoid warning against innovators, except when the individual stands in opposition to their organization.
O Allah, make our provision blessed and good.
O Allah, bless for us our knowledge and our work.
O Allah, bless for us our health and beauty.
O Allah, bless for us our families and children.
O Allah, bless for us our times and age.
O Allah, make our lives blessed.
Ameen
O Allah, bless for us our knowledge and our work.
O Allah, bless for us our health and beauty.
O Allah, bless for us our families and children.
O Allah, bless for us our times and age.
O Allah, make our lives blessed.
Ameen
"رَبّنَا أتْمِمْ لَنا نُورَنَا واغْفِرْ لَنا إِنّكَ عَلَىٰ كُلِّ شَيءٍ قَدِيرٌ"
Rabbana atmim lana noorana waighfir lana innaka 'ala kulli shay-in qadeer(un)
"Our Lord! Perfect our light for us and forgive us our sins, for verily You have power over all things"
[at-Tahrim 66:8
Rabbana atmim lana noorana waighfir lana innaka 'ala kulli shay-in qadeer(un)
"Our Lord! Perfect our light for us and forgive us our sins, for verily You have power over all things"
[at-Tahrim 66:8
اللهم إني أعوذ بك من منكرات الأخلاق، والأعمال، والأهواء والأدواء
Allahummaa inni a’udhu bika min munkaratil-akhlaaqi, wal-'a’amaali, wal- ahwaa’i, wal-adwaa
O Allah, I seek Your protection from vicious manners and deeds, evil desire, and diseases.
Allahummaa inni a’udhu bika min munkaratil-akhlaaqi, wal-'a’amaali, wal- ahwaa’i, wal-adwaa
O Allah, I seek Your protection from vicious manners and deeds, evil desire, and diseases.
❤1
Shaykh Ibn Baz رحمه الله said:
"A woman who says that Hijāb is not obligatory is a Kafirāh."
[Majmu Al-Fatawa Pg. 8487]
"A woman who says that Hijāb is not obligatory is a Kafirāh."
[Majmu Al-Fatawa Pg. 8487]
The true friend
Your true friend is the one who advises you when you are wrong and encourages you in your religion.
An Arabic saying states:
صديقك من صدقك لا من صدقك
"Your friend is the one who is truthful to you, not the one who always agrees with you."
Hasan Al-Basri رحمه الله said
"Make more friends with people who believe. because they have intercession on the Day of Resurrection."
Tafseer Al Bhagawi/Ma'Alim At Tanzil 4/268)
Your true friend is the one who advises you when you are wrong and encourages you in your religion.
An Arabic saying states:
صديقك من صدقك لا من صدقك
"Your friend is the one who is truthful to you, not the one who always agrees with you."
Hasan Al-Basri رحمه الله said
"Make more friends with people who believe. because they have intercession on the Day of Resurrection."
Tafseer Al Bhagawi/Ma'Alim At Tanzil 4/268)
“I battled with my nafs for twenty years before it became upright.
If you strive for long enough, and repent each time you err, then your nafs will become upright.
But this is something that doesn’t happen over days or months; it requires long years.”
[حلية الأولياء ٧
If you strive for long enough, and repent each time you err, then your nafs will become upright.
But this is something that doesn’t happen over days or months; it requires long years.”
[حلية الأولياء ٧
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There is no guarantee you’ll wake up tomorrow. Read Surah Mulk before you go to sleep tonight to protect yourself from the punishment of the grave