Part 1

INNER DIMENSIONS OF THE PRAYER

Imam ibn Qayyim al-Jawziyyah (4. 7514)

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Imam ibn Qayyim al-Jawziyyah [d. 751]

Inner DIMENSIONS of the PRAYER

Comparison of Differing Experience between Performing Sa/ab and Listening (to Music)

being a tranlation of his work ‘Asrar al-Salah wa’l-Farg wa’l-Mawaganah bayna dawg al-Salih wa’l Sama’

“Tt is the believers who are successful: those who are humble in their prayer.”

Inner Dimensions of the

And Comparison of Differing Experience between Performing Salah and Listening (to Music)

by Imam Ibn Qayyim al-Jawziyyah

W: www.darassunnah.com E: [email protected] E: [email protected]

British Library Cataloguing in publication Data. A catalogue record for this book is available from the British Library.

Title: Inner Dimensions of the Prayer by Imam ibn Qayyim al-Jawziyyah "Translated from the original Arabic by Ayman ibn Khalid

Short Biography of Ibn al-Qayyim al-Jawziyyah His Name His Birth and Education His Teachers and Shaykhs His Manners and Worship His Students and Works Statements of the Scholars about him His Death

1.1 The Salah is tranquility for worshippers and Allah’s

gift to the believers 1.2 The Likeness of the Heatt to the arth 1.3. The heart becomes dry when devoid of Tawhid 1.4 Divisions of People in regards to the actions of the limbs 1.5 Parable in Three Types of People

1.6 The Sectet and Essence of Salah 1.7 Experiencing detachment [from Allah] during the intervals between the five daily prayers 1.8 Discussion on Wadi’ 1.9 Perfecting one’s s servitude attending the masjid 1.10 Servitude in a-Takbir 1.11 Servitude in a/-Istftab [The Opening Supplication] 1.12 The state of the ‘abd in al-Qird’ah and al-Isti‘ddhah 1.13 Ibn Taymmiyah’s advice to Ibn Qayyim 1.14 The state of the ‘abd in al-Fatibah 1.15 The meanings of a-hamd 1.16 Servitude in “Lord of all the worlds” 1.17 Servitude in “The All-Merciful (al-Rabman), The Most Merciful (al-Rabim)” 1.18 Servitude in “Master of the Day of Judgement” 1.19 The meanings of thand’ and tamyjid 1,20 Servitude in “You Alone we worship” 1.21 The wisdom behind a/-Jsti‘anah 1.22 The Need of the ‘abd for “Guide us to the Straight...” 1.23 ‘Types of guidance the ‘abd is in need of 1.24 Servitude in raising the hands 1.25 Servitude in a-Ruki‘ 1.26 Servitude in a/-Qiyam 1.27 Servitude in a/-Sujid 1.28 The Sa/éh is built upon five pillars 1.29 The state of the “bd between two Prostrations 1.30. ab-Istigfar between Two Prostrations 1.31 The Wisdom behind the Second Prostration 1.32 Servitude in a/-Tashabhud and the meaning of al-Tabiyat 1.33 The wisdom behind interlinking a/-Tabiyyat and al-Salawat

1.34 The Noblest words after the Qur’an

1.35 Servitude in al-Taslim

1.37 The Meaning of the two Shahadahs in a/-Tabiyyat 1.38 Sending a/-Salat upon the Prophet (4g)

1.39 The Sunnah of the adhan

CHAPTER TWO The Secret of Salah lies in devotion to Allah 2.1 Devotion to Allah in sa/ah is of three levels 2.2 Devotion in salah 2.3 Discussion on a/-Taslim 2.4 Exposition on the fruits of a/-Khushi‘ 2.5 The fruit of salah is true devotion to Allah 2.6 Why salah gives us comfort? 2.7 From the benefits of Sa/dh is nearness to Allah

CHAPTER THREE Distinction between the people of a/-Sama‘ and the people of Salah

CHAPTER FOUR 4.1 al-Sama‘ of the people of Truth

CHAPTER FIVE 5.1 The Types of Hearts

APPENDIX ONE Tbn al-Qayyim on Khushi‘

APPENDIX TWO Tbn al-Qayyim on Hypoctitical Khushi‘

May Allah have mercy upon him

HE IS THE IMAM, THE HAFIZ, the exegete, the legal jurist, Shaykh al-Islam: Abi ‘Abdullah Shamsu-d-Din Muhammad Ibn Abii Bake - better known as Ibn Qayyim al-Jawziyyah.

His Birth and Education:

He was born into a noble and knowledgeable family on 7" Safar 6911 in the village of Zar’, near Damascus, Syria.

From an early age he set about acquiring knowledge of the Islamic sciences from the scholars of his time. Describing his desire for knowledge, al-Hafiz Ibn Rajab, Dhayl Tabaqat-l-Hanabilah [4/449] said, ‘He had an intense love for knowledge, for books, publications and writings.’

Ibn Kathir, a/-Bidayah wa-n-Nihayah [14/235] said, “He acquired from such books what others could not acquire, and he developed

a deep understanding of the books of the Salaf and of the Khalaf’

His Teachers and Shaykhs:

‘They include Shihab an-Nablusi, Qadi'Taqi ad-Din ibn Sulayman, from whom he studied hadith; Qadi Badr ad-Din ibn Jama‘ah; Safi ad-Din al-Hindi; Isma‘ll ibn Mubammad al-Harrani, from whom he studied fiqh and usiil; and also his father, ftom whom he learnt the laws of inheritance.

However, the most notable of his teachers was Shaykh al-Islam Ibn Taymiyyah, whom he accompanied and studied under for sixteen years. Al-Hafiz Ibn Kathir (14/234) said, “He attained great proficiency in many branches of knowledge; particularly knowledge of tafsir, hadith, and usil. When shaykh ‘Taqi ad-Din ibn Taymiyyah returned from Egypt in the year 712H, he stayed with the shaykh until he died; learning a great deal of knowledge from him, along with the knowledge that he had already occupied himself in attaining, So he became a unique scholar in many branches of knowledge.’

His Mannets and Worship:

Many of his students and contemporaries have born witness to his excellent character and his manners of worship. Ibn Rajab (4/ 450) said,

He - may Allah have mercy on him - was constant in worship and performing the night prayer, reaching the limits in lengthening his prayer and devotion. He was constantly in a state of dhikr and had an intense love for Allah. He also had a deep love for turning to Allah

INNER DIMENSIONS OF PRAYER

in repentance, humbling himself to Him with a deep sense of humility and helplessness. He would throw himself at the doors of Divine obedience and servitude. Indeed, I have not seen the likes of him with regards to such matters.

Ibn Kathir (14/234) said,

He was constant in humbly entreating and calling upon his Lord. He recited well and had fine manners. He had a great deal of love and did not harbour any envy ot malice towards anyone, nor did he seek to harm or find fault with them. I was one of those who most often kept company with him and was one of the most beloved of people to him. T do not know of anyone in the world in this time, who is a greater worshipper than him. His prayer used to be very lengthy, with prolonged bowing and prostrations. His colleagues would criticise him for this, yet he never retorted back, nor did he abandon this practice. May Allah bestow His mercy upon him,

His Students and Works:

Amongst his most prominent students were: Ibn Kathir (d.774H), adh-Dhahabt (d.748H), Ibn Rajab (d.751H) and Ibn ‘Abdu-l-Hadi (d.744H), as well as two of his sons, Ibrahim and Sharafu-d-Din ‘Abdullah.

Tbnu-l-Qayyim authored over sixty works. His books and writings are characterised by theit touching address to the heart and soul, as well as their accuracy, precision, strength of argument and depth of research.

In the field of figh and usiil, his writings include: [Vimu-lMuwagqqibin; Turuqu-l-Elukmiyyah; Ighathatu-l-Lahfan; Tubfatu-lMawlad; Abkam Ahlu-l-Dhimmal, and al-Furisiyyah.

In the field of hadith and sitah they include: Tabdbib Suman Ali Dawiid; al-Manarn-LMunif; Faw@’id al-Hadithiyyah; Jala’u-l-Afham; and Zadu-l-Ma‘ad.

In the field of beliefs: [jtima' al-Juyash al-lslamiyyab; as-Sawa‘iqu-1Mursalah; Shifév-l‘Alil; Hadiyn-l-Arwab al-Kafiyatu-sh-Shafiyaly, and Kitab ar-Rih.

In the field of akhlag (morals) and tazkiyah (purification): Madariju-s-Salikin; ad-D@ wa-d-Dawa; al-Wabilu-s-Sayyib; al-Faw@id; Risélatu-t-Tabnkiyyah; Miftéh Dar as-Sa‘adah; and ‘Uddatu-s-Sabirin.

In the sciences of the Qur'an: at-Tibyan fi Aqsimi-l-Quran, and Amthal al-Qur’an.

In language and miscellaneous issues: Bada’ al-Fawad.

Two books have also been written collating the exegetical comments of ibn al-Qayyim from his vatious works: Tafsir alQayyim and Tafsir al-Munir.

A few of his works have also been translated into the English

language: the Magnificent Journey; the Invocation of God; Medicine of the Prophet; 24d a/-Ma‘ad.

INNER DIMENSIONS OF PRAYER

Statements of the Scholars about him: Ibn Rajab (4/44) said,

He had deep knowledge concerning tafsir and the fundamentals of the religion, reaching the highest degree concerning them both. Similar was the case in the field of hadith, with regards to understanding its meanings, subtleties and deducing rulings from them. Likewise was the case in the field of fiqh and its usil, as well as the Arabic language. He did a great service to these sciences. He was also knowledgeable about rhetoric, grammar, and su/#k as well as the subtleties and details that occur in the speech of the people of tasawnuf.

Al-Hafiz Ibn Hajar, ad-Duraru-/-Kaminah (4/21),

He possessed a courageous spirit as well as vast and comptchensive knowledge. He had deep knowledge concerning the differences of opinions of the Scholars and about the ways of the Salaf.

Ibn Hajar also said in his commendation to ar-Raddu-I-Wafir,

And if there were no virtues of shaykh Tagi ad-Din [Ibn Taymiyyah], except for his famous student, shaykh Shamsu-d-Din ibn Qayyim al-Jawziyyah - the author of many works, which both his opponents and supporters benefited from - this would be a sufficient indication of his [Ibn Taymiyyah’s] great position.

al-Hafiz Ibn Nasir ad-Dimishqj, a Raddu-/-Wafir [p. 69] said,

He possessed knowledge of the sciences, especially tafsir and usil.

‘Abii Bakr Muhammad Tbn al-Muhib said, as found in his letter, “I said in front of our Shaykh, al-Mizzi, ‘Is Tbnu-]-Qayyim at the same level as Ibn Khuzaymah?” He replied, ‘He is in this time, what Ibn Khuzaymah was in his time.”

As-Suyiiti, Bughyatu-1-Wi'at [1/62] said,

His books had no equal and he strove and became one of the great Imams in [the field of] tafsir, hadith, the Book, the Sunnah, uri‘, and the Arabic language.

‘Ali al-Qaei, al-Mirgat [8/251],

It will be clear to whoever aspires to read the explanation of Manaxilu-s-S@irin (i.e. Madarij as-Salikin\, that they [Ibn Taymiyyah and Ibnu-l-Qayyim] are from the great ones of Abiu-s-Sunnah wa-l-Jama'ah, and from the awliyd of this Ummah.