Ibn al-Qayyim

Imam Ibn al-Qayyim on ‘Keys to Salvation’…

“Ibn al-Qayyim and the

Keys to Salvation…”

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Imam Ibn al-Qayyim al-Jawziyya beautifully states each ‘key’ that unlocks an aspect of this religion. He states:

Arabic Text:

قد جعل الله سبحانه و تعالى لكل مطلوب مفتاحا يفتح به : الله ومفتاح الصلاة الطهور ومفتاح الحج الاحرام ومفتاح البر الصدق ومفتاح الجنه التوحيد ومفتاح العلم حسن السؤال وحسن الاصغاء ومفتاح النصر والظفر الصبر ومفتاح المزيد الشكر ومفتاح الولايه المحبه والذكر ومفتاح الفلاح التقوى ومفتاح التوفيق – الرغبه والرهبه ومفتاح الاجابه الدعاء ومفتاح الرغبه فى الاخره الزهد فى الدنيا ومفتاح الايمان التفكير فيما دعا الله عباده الى التفكير فيه ومفتاح الدخول على الله اسلام القلب وسلامته والاخلاص له فى الحب والبغض والفعل والترك ومفتاح حياة القلب تدبر القرأن والتضرع بالاسحار وترك الذنوب ومفتاح حصول الرحمه الاحسان فى عبادة الخالق والسعى فى نفع عبيده ومفتاح الرزق السعى مع الاستغفار والتقوى و صلة الرحم ومفتاح العز طاعة الله ورسوله ومفتاح الاستعداد للاخرة قصر الامل ومفتاح كل خير الرغبه فى الله والدار الاخرة ومفتاح كل شر حب الدنيا وطول الامل

              “…For every required matter, Allah has put a key in order to unlock each one, so:

the key to the prayer is purity,[1]

the key to the Hajj is ihram,[2]

the key to piety is charity;[3]

the key to Paradise is tawhid,[4]

the key to knowledge is good questioning and listening attentively (isgha’),

the key to victory is patience,[5]

the key to increase is gratitude,[6]

the key to proximity to Allah and His love is remembrance (al-dhikr),[7]

the key to success is Allah consciousness (taqwa),[8]

the key to grace (tawfiq) is longing and awe,[9]

the key to answers is supplication,[10]

the key to desiring the next world is renunciation in this world,[11]

the key to belief is contemplation of Allah’s creation,[12]

the key to entering fellowship with Allah is the heart’s full submission as well as sincerity for Him in loving and hating,

the key to the life of the hearts is reflecting deeply on the Qur’an, imploring Allah during the morning as well as abandoning sin,

the key to attaining mercy is excellence in worshipping the True One and hastening to benefit creation,

the key to provisions is hastening towards repentance,[13]

the key to dignity is obedience to Allah,

the key to preparing for the hereafter is shortening hopes,

the key to all good is longing for the hereafter and the key to all evil is love of this world and extended hopes.

This is a huge topic from the most beneficial topics on knowledge which is knowing what is good and what is evil. And none but the elite arrive at that.”[14]

And with Allah is all success.

s.z.c.

[1] On purity as a concept in Islamic legal thought, see M. Katz, Body of Text: The Emergence of the Sunni Law of Purity, ch.1-4.

[2] For which see art. “Ihram”, EI2, 3:1052-1053 (Wensinck and Jomier).

[3] See “Tawhid”, EI2, 10:393 (Gimaret).

[4] See “Sadaka”, EI2, 8:708-716. For a collection of essays on charity within medieval Islam, see Poverty and Charity in Middle Eastern Contexts, M. Bonner et al as well as Charity and Giving in Monotheistic Religions, especially the article D. Talmon-Heller, “Charity and Repentance in Medieval Islamic Thought and Practice”, pp.265-282.

[5] See al-Ghazali, K. al-Sabr wa ’l-Shukr, Bk. 32 of the Ihya’ (= Littlejohn translation).

[6] Ibid.

[7] Cf. al-Suyuti, The Remembrance of God (= Poswel translation) and al-Laknawi’s Dhikr in the Vocal Form (Younus translation).

[8] On dhikr, see al-Nawawi’s Kitab al-Adhkar (= Turath edn.).

[9] See al-Ghazali, K. Mahabba wa’l-Shawq wa’l-Uns wa’l-Rida, Bk. 36 of the Ihya’ (= Ormsby translation).

[10] On the benefits of supplication, see: https://daralnicosia.wordpress.com/2012/05/29/the-benefits-of-supplication-shaykh-ata/.

[11] On zuhd, see al-Qurtubi’s Qam` al-Hirsi (= ‘The Secret of Asceticism’ / tr. al-`Adani).

[12] Cf. §.29 in Ibn al-Jawzi’s Kitab al-Lata’if (= Dar as-Sunnah edn), pp.132-133.

[13] See al-Ghazali, K. al-Tawba, Bk. 31 of the Ihya’ (= Dar al-Fiqh edn.).

[14] Cited in al-Jawadi’s Nukhbat al-Matlub Sharh Matharat al-Qulub, p.119 attributed to al-Hafiz al-Munawi. It is actually from al-Hafiz Ibn al-Qayyim’s Hadi al-Arwah ila Bilad al-Afrah, p.100 (= 1:68ff) from the narration of Mu`adh ibn Jabal in the Musnad.

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