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The Decisive Criterion between the Awliyaa of The Most Merciful and the Awliyaa of Shaytaan Indeed the enmity between man and Shaytaan is old, commencing from the time that Adam (alayhi as-salaam) was created, from the time he was ordered to prostrate to him. Shaytaan refused, become arrogant and hence disobeyed his Lord. His arrogance and pride let him to commit a whole host of sins, it made him expend every effort in misleading the children of Adam and made him beautify and embellish sins such that they accepted them and eagerly committed them Due to this Allah the exalted revealed the Books sent the Messenger and enjoined His servants to various injunctions and admonitions in order to secure them from the evil of Shaytaan. In the light of His advice, profound injunctions and admonitions in order to secure them from the evil of Shaytaan. In the light of His advice, profound injunctions and sever warnings, mankind becomes separated into two groups: a group who were guided and a group who deserved to be misguided. The groups who were guided are the inhabitants of Paradise and the groups who were misguided are the denizens of the Fire. The inhabitants of Paradise are the Awliyaa of the Most Merciful and the denizens of the Fire are the Awliyaa of Shaytaan.
The Shaytaan was ordered to prostrate but refused. He became arrogant and hence disobeyed his Lord. His arrogance and pride let him to commit a whole host of sins. It made him expend every effort in misleading the children of Adam and made him beautify and embellish sins such that they accepted them and eagerly committed them Due to this Allah the exalted revealed the Books sent the Messenger and enjoined His servants to various injunctions and admonitions in order to secure them from the evil of Shaytaan. In the light of His advice, profound injunctions and sever warnings, mankind becomes separated into two groups: a group who were guided and a group who deserved to be misguided. The groups who were guided are the inhabitants of Paradise and the groups who were misguided are the denizens of the Fire. The inhabitants of Paradise are the Awliyaa of the Most Merciful and the denizens of the Fire are the Awliyaa of Shaytaan.
Written by Imam Ibn Qayyim al-Juziyyah. Discussion of many related topics, such as: Niyyyah in taharah and salaah, Excessive use of water in wudu and bathing, Disregarding any waswasah about breaking wudu, Things that people are harsh in implementing, Carrying children during salah, Use of water left in open containers.
For various reasons the West has not been able to appreciate Ibn Taymiyyah's place in Islam. His criticism of Ash'ari Kalam, Greek logic and philosophy, monistic Sufism, Shi'i doctrines, and Christian faith have proved great obstacles to appreciating his contribution. His way of writing has also been to an extent responsible. Most of his writings are short or long responsa (fatawa) to particular questions, often recurring, put to him by different men at different times, rather than planned, systematic works on particular subjects. This makes the appreciation of his contribution somewhat difficult. Henri Laoust in France was the first to take serious notice of him. Since the publication of his Essay on the Social and Political Doctrines of Ibn Taymiyyah (1939), a few articles and books have appeared on Ibn Taymiyyah's thought, but they are far from giving any clear idea of his overall contribution to Islam, even less of assessing his role in its revival and renewal (tajdid). In fact, there has been little understanding of the concept of tajdid in Islam. This volume consists of selections from various writings of Ibn Taymiyyah included in Majmu' Fatawa Shaykh Al Islam (37 volumes) as well as some of his major works such as Minhaj as Sunnah An Nabawiyyah, Dar Ta'arud al Aql wa-An Naql, kitab Ar Rad alaa Mantaqayyin, Al-Istiqamah, and Iqtida As Sirat Al Mustaqeem. These selections will present a clearer and complete view of Ibn Taymiyyah's concept of Islamic faith, life and society. They are primarily intended to highlight his positive position and mention his criticisms and refutations of other positions only to the extent needed.
Imagine there is only one way to find yourself. Imagine this path is a way to your heart and not to your mind. Imagine that your mind is in your heart when you find yourself. Heart illness is about what you cannot see that is disturbing you and causing you to suffer uncontrollably. The symptoms of heart illness come out in your relationships with other God and people. Nothing worthies the state of nothingness more than the lack of hope that what is bothering your state of affairs will never end. In other words, only you can decide what is curable and what is hopeless.