 الحمد لله رب العالمين له الحمد الحسن وثناء الجميل وشدوى لا إله إلا الله وحده لا شريك له يقول الحق وهو يهدي سبيل وشدوى النسيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد شاء الله تعالى today we'll go to speak about the biography of أليماب بن القيّم الجوزية رحمه الله من يسكول سب رتنة about his life the best scholar I came across who wrote the biography of ابن القيّم is العلامة بكر ابن عبد الله أبو زيت شخب بكر أبو زيت he compiled the biggest book on the biography of ابن القيّم رحمه الله ابن القيّم رحمه الله his name is محمد ابن أبي بكر ابن أيوب ابن ساعد ابن حريز his nickname is شمسو الدين and his cunia is ابو عبد الله ابن القيّم has two sons and one son called عبد الله and the second son that he had his name is ابراهيم and both of his sons both of his sons ابراهيم and عبد الله both studied the religion and they became grounded in the deen of الله سبحانه و تعالى even that though ابراهيم he was well known for learning the Arabic language and he mastered the language ابراهيم and عبد الله he was known for learning the other sciences of the religion both of his sons they took from their father so his cunia is named after his older son عبد الله so that's why his cunia is ابو عبد الله he is زراعي الأصب he's from the place زراع originally and then he's from دماشق دماسكس الله سبحانه و تعالى bring Damascus safe and destroy the individual the tyrant leader right now the regime إنه و لي و دالي كول قادر عليه has the ability to do so he's also a hambali he's of the hambali madhab رحمه الله و رحمة واسعة but he's very well known as ابن القيم الجوزية is what he's known as the scholars they all unanimously agreed upon that ابن القيم was born the year 691 and that he died the year 751 ابن القيم only lived for 60 years ابن القيم the time that he was born a year before it was the year that took place between the battle between the مماليك and the تطار so it was politically at that time the battles of the Muslims with the non-believers even the crusades the Salibiyin a year before ابن القيم's birth they were managed to be taken out of Shab so the situation of the Muslims at that time politically was a struggle but finally غازان got destroyed the hands of Sham came back to the Muslims and the leaders of the Muslim world had an agreement with the تطار that they don't fight Sham was not like Egypt Egypt was more stable Sham was very unstable and after that subhan Allah the leaders of the مماليك the Muslim leaders they started to kill each other assassinate each other and the fitan that started was well known that's what politically in summary took place at the time or was taken place at the time of ابن القيم as for the time knowledge and the علم was very high the calabah of knowledge was very high there were great noble scholars at that time such as sheikh of islam ابن قيم was there ابو الحجاج المزي رحمه الله شرف الدين الدمياطي رحمه الله ابن كثير ابن عبدالهادي صفدي the author of لسان العرب ابن المنظور there was an era of knowledge the great scholars were at that time they were essentially in that era علم was of high calabah for a person at that time to come out to be known as a scholar and a person of knowledge they would have to really be a person of knowledge the reason is because the scholars who were there were already they were scholars at that time so a person who doesn't know cannot be known or a person who doesn't know anything about the deen but when ignorance prevails and ignorance is the greatest thing and every individual can become a what a sheikh everyone can be a a scholar it becomes a very loose title ابن رجب at the age of 20 he met ابن القيم at the age of 20 he met when he met him he was fascinated with what he saw from this man what he saw from him was what he saw from him was the قوة الحفظ and we spoke about ابن تينيه previously before so he took from him he also took knowledge from ابن عبد الدائم المقدسة رحمه الله أنا لابل حسن كندي he took knowledge from عيسة المطاعم رحمه الله المقدسي بها ابن عثاكر he also took from البدر ابن جماعة he took from عبدالله الدهبي he also took حديث from بالحجاج المزي he also took from أبي الفتح البعلكي صفدي الهندي رحمه الله ابن سيد الناس الزملكاني المفلح he also took from him a female scholar whose name was فاطمة بن تي جوهر and great scholars of his time his teachers they passed 300 who he sat with who he took knowledge from and his students in which he took knowledge from are الحافظ ابن رجب الحمبلي ابن رجب praised him by saying that he took knowledge from him he said knowledge was sought from by many people من حياتي شيخه many people took knowledge from ابن القيب and he said until he died many people came to him they were taking knowledge from him when they benefited from him وكانوا الفضلاء the noble people they would honor ابن رجب they would honor him ويتت المدونة له and his students that he had is of course I told you before he's son ابراهيب and he's son عبد الله also حافظ ابن كتير ابن كتير took knowledge from ابن القيب الصفدي خليل ابن أبيك ابن رجب سبكي علي ابن عبد الكافي he took knowledge from ابن القيب ابن عبد الهدي and he took knowledge from ابن القيب وقاموا فايروزة أبادي he was a student of ابن القيب رحمه الله ابن القيب his life can be categorized into two or three three the first of that is ابن القيب his position towards the non believers and the disbelievers he had a discussion with them and he talked in debates رحمه الله he also authored works in refutation of them he has a book called رحمه الله a refutation of the disbelievers هداية الحيارة في الردي علي اليهودي والنصارة in which in which he refutes the Christians in the Jews ابن القيب has a upper hand of ابن القيب in authorship the way ابن القيب writes is far better than the way ابن القيب because ابن القيب was a person who would bring everything that just came to his mind and he wouldn't organize it they would say as he wishes but ابن القيب was sit down to author his works with the intention that the people can benefit from it with the intention that writing it in a systematic way whereas ابن القيب ابن القيب had information his book is so much information overload if a person wants to read it they will see he goes sometimes 7 10 11 pages sometimes ابن القيب will go off topic and he will talk about something else and you would actually forget what the book was about because of his knowledge and how vast it was ابن القيب will go everywhere whereas ابن القيب will stick to the topic and what he wants to speak about وذلك ابن الحجر العسقلاني he prays them in his دورة الكاملة he prays them in the way he authors in the way he writes the second way in which ابن القيب is observed is his position he opposes the sunnah the the jahmiyah for example that negate Allah تعالى his names and they negate Allah's names and attributes وذلك when it comes to Allah's names the groups are three a group that negate Allah's name and attributes and those are the jahmiyah and a group that only negate Allah's characteristics they affirm the names على كل حال ابن القيم يزاكتاب which he wrote against those 3 طوائف those 3 groups of people the جهمية and the معتزلة and the اشاعبة which he called it اجتماع جروش الإسلامية which he refuted them in the third type in which ابن القيم can be categorized into is that ابن القيم was a person who dealt with the heart and he was a man who gave so much importance to the heart and the hearts and the kills of the heart the heart goes through illnesses right and ابن القيم summarized the illness of the heart into 2 he said that the illness of the heart are 2 what are they مرض الشبهة and مرض الشهوة the illness of doubts people doubt in their religion doubt him so he deals with that and the second type of illness is what مرض الشهوة which is desires and he categorized the heart into 3 a قلب which is مريض a sick heart that sick heart though it has sparks of good in it the person is fighting sometimes they fall but they grab themselves again and they get up and they work hard and they push themselves he called it قلب which is مريض and in the second type of heart he said a قلب which is ميت dead and he says this is the heart of the disbeliever and he means the ayat Allah man kala maytan the one who is dead the نصوص that took about the dead one meaning the disbelievers heart is dead and the third one is قلب which is سليم قلب which is سليم means a heart which is pure heart and that is the one Allah accepts the day of judgment as he said in the Quran يوم لا ينفع مالهم ولا بنون إلا من أطلعها بقلب سليم that is the heart which Allah accepts so ابن القيم he took those 3 مجال those 3 paths in his works and his life رحمه الله رحمة واسعة and then a person who wants to be of ابن القيم's way then needs to know that that is that is what it is it's not that a person just takes one part of ابن القيم's life this is a whole مدرسة رحمه الله وذلك he had more connection to the heart and the speech of the heart than his own teacher ابن تيميا he explained one of the greatest books in this regard the كتاب مدارج الساريكين بين منازل إياك نعبد وإياك نستعين this book all it talks about is the ayah إياك نعبد وإياك نستعين if you take the طبع of دارة طيبة which is 6 volumes 6 volumes it talks about the stations of إياك نعبد وإياك نستعين أصل of the كتاب is called منازل السائرين and it is written by ابن القيم took that book and he explains that book and he explains that book what does he do he explains he explains that book and the author of that book and we will listen to it but ابن القيم takes that book and he explains it wherever he agrees with him wherever he disagrees he also wrote a book called مدارج he also wrote another book called إغاثة اللحفان في مساعد الشيطان this book of his is again a book he starts off first of all speaking about what speaking about the types of heart there are the types of heart there are and he رحمه الله he gave a lot of importance to the early stages of his life a lot of authorship as we don't see but at the end of his life he spent as زوت he was very aesthetic he just cut off the world he walked away from everything and he used to stay in the masjid some of the historians they mentioned that he spent the rest of his life the later stages of his life he spent it in cleaning the masjid being inside the masjid and serving the people inside the masjid رحمه الله he used to go to Hajj and when he would go to Hajj he would say to the people he would cover his face people would know it is him and he would take things for people carry things for people he would give them money for his money that he had for the Hajj that he would prepare an amount in which he would give to the people رحمه الله when somebody would come to him he would say to is anybody with you if they say no he said can you see anyone around if they say no he would give them money if somebody else was around he wouldn't give them money he would say to him come to me at a time when we were alone and he loved to hide his righteous deeds رحمه الله رحمة واسعة he also has a book called أحكام أهل ذمة where he talks about the rulings of the disbelievers who are from the أهل ذمة there's a book he wrote and it's the greatest book ابن القيم ever wrote شعب العزيز من عبد الله ابنه باز عليه رحمة الله he said he said about this book he said it is it is it is the book of Islam ابنه باز عليه رحمة الله and it's none other than his book إعلام الموقعين his kitab إعلام الموقعين عرب العالمين this book ابن القيم talks about many matters pertaining to أصول الفقن أواعد الفقية how to extract rulings from the Quran and the sunnah this book it's a summary of all of the books written in this field this is it رحمة الله 67 volumes he authored he also wrote a book which he called تحفة المولود بأحكام تحفة المودود بأحكام المولود where he speaks about a newborn baby what are the أحكام to take what are the rulings and the things that need to be done for that newborn baby رحمة الله he authored a book called جلاء الأفهم في فضل الصلاة على خير الأنان where in this book of his he talks about the virtue and the rulings pertaining to the salat on the prophet عليه الصلاة والسلام sending salutation on the prophet عليه الصلاة والسلام ابن القيم wrote a book on that and he brings that the sahabahs and the narrations that have come regarding the salat of the prophet are 34 he brings all the sahabahs that narrated it and the Torah and the different wordings and then he talks about the meaning of what the word صلاة means does the word actually صلاة mean الرحمة or different from رحمة some of the scholars they said it's the same right ابن القيم says you know there are two different things how are they different because Allah says in the Quran أولئك عليهم صلاوات من ربيهم ورحمة and he said the fact that Allah distinguished between the two in the Arabic language grandma they say وَالْوَاوُ فِي أَصْلِ الْلُغَةِ تَقْطَظِ المُغَيَرَةِ the wow in the original usage of the language it shows that the two things are different that they don't mean the same صح Allah says in the Quran الذين يحملون العرشة ومن حوله the angels that are carrying the throne and the angels that are around the throne are they the same angels yeah are they two different angels so the ones that are carrying Allah's throne and the ones who are around it are they the same angels or are they two different angels how do you know it's two different angels and the wow that's in there نعم the ones that are carrying the throne are different from the ones who are not the evidence for that is the wow we just learned that the wow in the language it shows that there are two different things so من القيب رحم الله emphasizes and pushes that the angels sorry that the ayah صلاه it means something different from رحمة and that the صلاه means سناق الله الله praising the prophet high above Allah is praising the prophet up that's what it means and he took the quote of أبو عالية which ألمام البخاري في صحيحه معلقا that ألمام البخاري بروت في صحيح without a chain that أبو عالية الرياحي student of عبدالله عبدالله من عباس عبدالله من مسعود عبدالله من عمر said that the word صلاه means on the prophet صلى الله عليه وسلم it means سناق الله praise in the prophet high above so it doesn't mean الرحمة so he wrote a book on this issue and he deals with it he also has a كتاب called الجواب الصحيح الجواب الكافي لمن سأل عن الدواء الشافي which is also known as الدواء والدواء this book is a book I think this particular time has it been translated in the English language I've seen portions of it but I don't know if it's all been translated where he talks about the illnesses of sins and its cures he talks about sins that's the that and the دواء which is the cure of these sins how to cure yourself from it so what he starts his book with the book was it's a question let's put him somebody sends him a question they say to him شيخه الإسلامي بلو قيم رحمه رحمك الله I'm a person I've repented I've asked الله for forgiveness I know I'm upon sins I always repent and I'm coming back and I'm coming back to it again and I'm coming back to it again and there's no way out of it for me I want you to give me a response so the book was called الجواب الكافي the the sufficing response لمن سألد the one who asked عن الدواء الشافي who asked for the the effective cure which is also known as الدواء with دواء إبنو قيم straightaway starts by talking about that Allah does not send down an illness except He sends with it a cure sins is a what it's a marad it's an illness and it's impossible that Allah sends down an illness except He sends it with a He has to send it with a cure سبحانه وتعالى and then He talks about straight after that He talks about the things that are cure for the sins and He starts by mentioning الدواء but then He goes into speaking about the things that can prevent a person from their دواء being accepted and He mentions the famous حديث that الإمام البخاري المسلم بوتن ريت من الحديث أبي هوريرا ثم ذكر الرجل يطيل السفر أشعة أغبر يمد يديه إلى السماء يا رب يا رب ومطعمه حرام وملبسه وغوذية بالحرام ومشربه وغوذية بالحرام فأن يستجاب لذلك He brings that حديث أمان هو إن الله طيب لا يقبلوا إلا طيبا وإن الله أمر المؤمنين بما أمر به المرسليل فلله تباركه تعالى طيب and He only accept that which is good سبحانه وتعالى وور الله كماند the believers is where He commanded the messengers and the prophets and then He tells us that Allah commanded us to what He brings 2 آيات يا يلدين آمنوا كلوا من الطيبات وعملوا صارحة يا يلدين يا يلدين كلوا من الطيبات وما رزقناكم in those 2 آيات الله tells us that the believers and the messengers were commanding 2 things أكلوا الطيبات eating good وعملوا الصالحات صح come with righteous with righteous actions رحمه الله and He mentions in there that story of a man who traveled this man came with 4 things that his دعاشة have been accepted and he for his دعاة to be accepted which are called مقطعات الإجابة and he also came with 4 things that prevented his دعاة to not be accepted which are called موانع الإجابة and this in Balaga is called this type of eloquence that the Prophet used right now which is 4 reasons for them to accept and 4 to not be accepted مقابلة الكلام مقابلة البيان which is that you mention something and you mention the exact opposite in the same amount this is the form of eloquence that the Prophet used this man he is a what he is a traveler إطالة الصفر is one of the reasons why his دعاة should be accepted the Prophet told us عليه الصلاة والسلام that the traveler his دعاة is accepted right number 2 the second thing that this man's دعاة should be accepted is يمدو يده إلى السماء he put his hand up in the sky الله سبحانه وتعالى he said sorry the Prophet عليه الصلاة والسلام he said الله is shy and Allah is generous إذا رفع إليه عبدالي دعاة no slave raised his hands up for Allah except Allah gives him what he wants that's how Allah is no one puts his hand up so the second reason why this man's دعاة should have been accepted it was that he was he raised his hand the third thing that the man came with with what is the third thing that the man came with يطيل السفر أشعة أغبر يمدو يده إلى السماء يا رب the man kept saying يا رب or the man said the word يا رب if you look at the Surah Ali Umran Allah tells us الذين يتقولون الله قياما وقعودا وعلا جنوبهم ويتفكرون في خلق السماوات والأرض ربنا ما خلقتها دعاة باطلا سبحانكا فقنا عذاب النار that the believers they they know Allah didn't create all of this falsely they look at it they ponder over it and they contemplate and then look what Allah says to us after that what does Allah tell us they keep saying يا رب يا رب يا رب and the last page what does the ayah start with فس تجاوب لهم ربهم Allah accepted their dua and then the usage of the word يا رب it's taken from that ayah that it's one of the reasons a dua is accepted and the fourth thing that this man came with was he was repeating the request from Allah when he was asking Allah he was asking him excessively are we all together الإلحاه في الدعاة that he was begging him and he wasn't letting go those are the four reasons why his dua should be accepted right each one independently can make his dua be accepted but then he came with four opposite things that make his dua not accepted what is it brothers مطعمه حرام this man he's eating his haram ملبسه حرام his clothing that he's wearing is haram مشربه حرام where he drinks his haram وغوضية بالحرام he was nurtured upon haram and then the word غوضية is different from مطعمه it's more generic غوضية it means things that it doesn't mean eating غذاء is different from طعام how is it different نوم is غذاء دوا is غذاء sleeping is a غذاء and مدكيشن is غذاء so it's not necessarily the same when you hear the word غذاء and you hear the word طعام are we all together so علامة ابن القيم he based on this book those are the four reasons he mentions in which these people's dua wasn't accepted so he says that when we supplicate to Allah and we say oh Allah take us away get this sin away from me it's not being accepted because of this and then he speaks about the dangers of sins and he talks about how Allah punishes nations based on sins it's a book I ask you brothers if you don't learn the Arabic language except for that book it deserves it it's really a book that will help you a lot he also he wrote a book called where he talks about the description of Jannah this book is a description of Jannah was Adam in Jannah was he in Jannah was Adam in the Jannah that we know today or was he in another Jannah when Allah told Adam to leave Jannah is it the Jannah which Allah said the Prophet said in the hadith مالعين الرات ولا أدن السمعة ولا خطرة على قلب بشر the Jannah is a place where eyes have never seen ears have never heard of and it has never come to the heart of any person is it this one that he was taken out of Adam or was it another Jannah another Jannah or was it another Jannah or was it another Jannah how can he give us was how can he give us was by this book حادي الأرواح إلى بلادي الأفرح read it ابن القيم he discusses this issue and he talks about it in details and he talks about Jannah and how he looks and the inhabitants of Jannah and the people of Jannah this is what he talks about in this book brothers his books are gold والله ابن القيم's works are amazing he has another كتاب كود رسالة رسالة ابن القيم إلى أحد إخوانه it's a book ابن القيم wrote a message to one of his brothers not his brothers brothers but a Muslim brother of his who asked him something and ابن القيم tells him a powerful advice in this book he tells him do you want to attain leadership in this world leadership doesn't necessarily mean you're in charge of people but do you want to be ahead of everything do you want to be noble do you want to reach somewhere he says that this is based on following the ayah of the Quran وجعلنا منهم أئمة يهدون بأمرنا لما صبر وكانوا بآياتنا يقينون and he brings the قاعدة which is بالصبر واليقين تنالوا الإمامة في الدينing with يقين and صبر a person will reach leadership when you're a person who has patience and when you're a person who has يقين certainty you will reach leadership so he bases the رسالب on that and he goes in he also has a book called الروح ابن القيم has a book called الروح he talks about the soul and he talks about the difference between الروح and the nafs does anyone know the difference between روح and nafs yeah مرفق بينه وبينه بينه وبينه النفس يفضل عبدالله نعم الروح is when it's independent from the body الروح when it's independent it stands by itself and the nafs is when it's part when it's inside the body yeah and he brings شواهد and examples for that and he deals with that issue وذلك one of the mistakes that sheikh محمد ناصر ودينا الماني was that he thought that this book ابن القيم wrote it in his early stages because there are some things in there that ابن القيم says that it's very awkward so شيخ ناصر رحمه الله thought that this was he thought that this was ابن القيم's early works and that's why he did these mistakes that's not the case because he references ابن تيمه in there okay so it's a kitab that he wrote and it deserves to be bought now no doubt he has a book called زاد المعاد في هدي خيدي العباد recently got published by دارة عالم الفوائد they published it with with many manuscripts and they've worked very good on it before we used to have the تحقيق of شيخ شواهد أرناء أول مؤسس للرسالة and now this one دارة عالم الفوائد they bought the best copy out so it just reached the معرب the book fair this year this book he talks about the prophet's biography and it's زاد المعاد that the book الطبو النبو was taken out of have you heard of the prophet's medicine that's not a book he wrote separately it's taken out of the زاد المعاد because you remember he talks about the prophet's life right so he talks about the prophet's medicine as well what medicines he used to take so it's taken out of there and they made it separately into what we today when we say الطبو النبو prophetic medicine who's read that book I've seen it I've seen that book the prophet's medicine رحمه الله he has another book called شفاء العليد he called it شفاء العليد في مسائل القدري في مسائل القضاء والقدري والحكمة والتعليد this book of his he talks about this issue of the قضاء and the قدر what's the difference between قدر and قضاء he talks about it there he also talks about الله's actions do they have wisdom in it he also talks about why would Allah punish us if he knows we're going to go to the house fire these things that that today some people think it's a new شبه a new doubt that's been brought up that's been clothed differently that's been quit all of them شكرا الله رب our علم before I've already spoken about it he wrote a book on that he wrote a book on that he also has a book called طرق الفرقمية في السياسة الشرعية where he talks about islamic politics he talks about the the things that are required from the muslim leader the do's and the don'ts he talks about what is needed from the people who follow the who are under the leader the do's and the don'ts he speaks about it he has another book called عدة الصابرين ودخيرة الشاكرين it's also called عدة الصابرين ودخيرة الشاكرين where he talks about the truth he talks about the two wings that a bird needs to fly a bird can it fly with one wing what does it fly with two wings he says that the person who wants to go to Allah who wants to reach Allah he has to have these two wings patience and gratitude and he speaks about those two that you have to be a person with patience because your situation brothers and sisters is that you're either struggling in life so you need to come with patience or you're going through good and ease you need to come with gratitude the حديث the صحابي حديث الصحيب رضي الله تعالى عنه عجبا دي أمر المؤمن amazement and fascination and wonder is in the face of the believers إن أمره كله خير all of these faces are good إن أصابته براء if hardship and calamities before him صبر فكان خيرا له وإن أصابته صراء and if he's at times of good and ease شكرا he shows gratitude and then he goes and say وَالَيْسَدَالِكَ إِلَّا لِلْمُؤْمِنَ this is only for the believer look at your life today you're either struggling or you're going through hardship or you're going through what ease joy both times there's a type of عباد that's required from you here a slave the type of عباد that's needed from you at times of ease is what شكرا at times of hardship the عباد that's needed from you is what صبر he wrote a book on that now now in this book it was a very powerful topic that people generally must have heard this question before which one is greater in the eyes of Allah a patient poor patient person or a rich person who has gratitude which one does Allah love more which one is greater a person who's rich but who comes with gratitude or a person who's poor but is patient there's the question cleared which one is better a فقير who's صابر or غري who's شاكر ها ايه ايه ايه ايه ايه ايه ايه ايه ايه ايه ايه ايه ايه ايه ايه إنه qualities to to Allah's powerful so it's nothing to do with the money نام ي ايه بوايت ان شاء الله من fact by the way that is them I think they are the overwhelming majority of his works and the overwhelming majority of his works they have been published by Dalla Она الكوارت they are published by Dalla Nature- Heh Yemal- there is a reason i am telling you these things that is so you can go more it is not for you to just here this and say wow Allah is perfect he said that and just leave it there Now, I want you to go and research and go to the bottom of that question I wonder what he said and even try to learn the Arabic language for that reason he also wrote a book فروسية المحمدية وإبن القيم تُكسِبَ جهاد وهذا المسلم يُكسِب أمي ويحاول أن يُكسِب أمعاتِ سبتيني تُلعب رحمة الله ويُكسِب أن نهاية فروسية المحمدية ويُكسِب أسبابُ النصرَة في جهاد حيث الله يُكسِب فروسية المحمدية ويُكسِب شرطة كنديشنز ويَعْيَ اُوَلَّذِينَ آمَنُة ويَعِيَ اُوَلَّذِينَ آمُنُة وِقُولُ بِفُوْ seasoned فإن تنازعتوا واطيعوا الله واطيعوا الرسولة فإن تنازعتوا في شيء فردوه إلى الله والرسول إن كنتم تؤمنون بالله واليوم الآخر ذلك خير وأحسنوا تأويلات داعي الفوائد is another one is another one just one page and it's called الفوائد he has a 5000 line poetry 5000 lines of poetry called الكافية الشافية في الانتصار للفرقة الناجية which is known as نونية ابن القيم which is known as what the نونية ابن القيم but it's original what's the real name for it الكافية الشافية للانتصار للفرقة الناجية where he talks about so many things 5000 lines he has a book called كتاب الصلاة وحكم تاريكها he talks about the صلاة and the ruling of the one who leaves it he wrote a book on that he has a book called مفتاح داري سعادة where he talks about knowledge he talks about knowledge and having a drive and he says that anybody who wants to really get to the bottom of something they have to have those two if I know how to make something but I don't have the drive would I ever do it? if I know how to do something I have the knowledge for it but I don't have the drive I don't want to do it will I ever go about doing it? no what about if I want to do something but I don't have the knowledge for it will I ever be able to do it? so he said anything that wants to be achieved and done he said it requires what? it requires knowledge and having insight and it also requires it also requires a drive and will willpower that the person has also ابن القيم رحمه الله he wrote a كتاب this book some people thought that it was an explanation on the كتاب الكلم الطيب they think that it is that's not the case the book is called الوابل الصيب من الكلم الطيب this is his own work and بدرديل العين رحمه الله he has a share on the كتاب ابن القيم الكلم الطيب but this is different from it he wrote a book where he speaks about the issue of ذكر at the beginning of this book he brings a hundred benefits of the ذكر when you want to remember the فوائد and the benefits that he holds رحمه الله the scholars at his time they praised ابن القيم القادي برهان الدين الزرعي he said ما تحت أديم السماء there is no one below the sky أو سع علما منه that has more vast knowledge than ابن القيم he is his own teacher now pay attention when a student prays a teacher that's nothing when a student prays a teacher that's bound to happen because the student doesn't know as much as the teacher but what it really means something is when the teacher prays a student if the teacher is the student praises you that's لا قيمة له does that have any قيمة? لا قيمة له but if the teacher looks at the student and praises the student for his understanding and his knowledge this is a فضل علما mention و لذلك ابن القيم he is teacher الشيخ أبل حجاج المزي praised him أبل حجاج المزي praised him and he said to him he said to him ابن القيم هو في هذا الزمان كبن خزيمة في زمانه he said that ابن القيم is like ابن خزيمة إمام الأئمة the author of the صحيح he said ابن قيم is the ابن خزيمة of this time of our era that's a great praise حفظ الذهب who's the teacher of ابن القيم he said الفقيه الإمام المفتي المتفن النحوي he called him فقيه a jurist إمام إمام is what من يقتد به anyone who's followed in good المفتي he's a mufti هو متفن متفن ب halfway الذي يعطى شخص يتعردهpad工作 بعمل على خص �有沒有 على فوضى يعمل ثم Gestive لن variables الق十 we have this مشن تك ni أردت أن أصبح من who only studies one science. That's not good. A Muslim should try to learn the religion. All of it. نعم. Allah is going to always make you love one science over the rest. No doubt. Allah might open something for you. You might like Hadith. You might like Fiqh. You might like this or that after. But that doesn't mean you're ignorant about the other sciences. If discussions and knowledge is If Hadith is being spoken about, You're not ignorant. You know what's happening here. صح? If Fiqh comes up, you know what it is. If your Hadith is being spoken, you know it. If تفسير here, Every science of the religion you have a strong foundation on it. And then if you choose to go for one particular science And you think this is what Allah, this is what you love the most. Then do it after that. But that doesn't mean you're ignorant about the rest. And you know nothing about it. That's how the self was not like that. The علامة before was not like that. They would study all sciences And they would always be proficient And they would go further into one particular science. Also صلاح الصفد يرحم الله يسال about ابن القيم يسال اشتغل كثيرا He said he was very busy ابن القيم. وناظرة But pay attention to this. Look at ابن القيم was very busy. A person is like that يا إخوة He's busy with good and good. Your whole life everything about you This is it. Give it to it. ابن القيم was very busy in knowledge. If he wasn't teaching, he was writing. If he wasn't writing, he was reading. If he wasn't reading, he was praying. He was busy in خير and good. اشتغل he was busy. كثيرا صومت وناظرة He debated واجتهد He strove وقب على طلب. He's a person who stood over And then itikaf on seeking knowledge. وصنفه authored. وصار من الآئمة الكبار. And he became from the great scholars. في علم التفسير والحديث والأصول. فقا وكلاما وفروع. والفروع والعربية. ولم يخلي في الشيخ العلمة تقيود ديلي بلوتيمية مثلا. He became an Imam in تفسير وحديد وأصول وفق. And he also became an Imam in the sciences that were opposing him. The other groups would speak. ابن القيم الصديد. He would learn it. علم الكلام and علم الجدل he studied that. He also studied فروع such as فق. He studied Arabic language very well. And look what he said after that. ولم يخلف. ابن تيمي never left behind. No one liked ابن القيم after him. ابن رجب سلباتهم. الفقيه الأصولي المفصر النحوي العرف. تفقها في المدهب. وبرع وافتا وتفننا في علوم الإسلامي. وكان عارفا بالتفسير لا يجارى فيه. وبأصول الدين وإليه فيه ما المنتهى. والحديث ومعانيه. وفقيه ودقائق الاستمباطي منه. لا يلحقوا في ذلك. وبالفقيه وأصوله. وبالعربية. وله فيها اليد الطولة. يسلباتهم. إذا فقيه. إذا أصولي. إذا مفصر. إذا النحوي. إذا عارف. عارف is a term that is generally used for a person who is very aesthetic. who leaves his dunya. whose heart is towards the hereafter. ولذلك it's generally speaking when it comes to this issue of seeking knowledge and learning. You can always tend to see from the imams and scholars they were always people who were aesthetic as well. And they were zuhad. And they were very humble people. والله he saw that. Whenever you read the tarjama of any alem. There were always people when you read the biographies. You would see that from them. عارف. He was a zahid. The more they learnt, the more they turned their ight away from the dunya. Every alem that you read about. The more they started, the more they learnt. The more they realized that they were nothing. ما الله قبص تأخلاص انها حاة. وإليه فيه ما المنته. والحديث. حديث. It's meaning. It's thick. It's hidor. It's sembاطات. He learnt it. رحمه الله تعالى. إِبْلُ رَجَبْ دَنْ سَتْ وَلَا رَأيْتُ أَوْسَعَ مِنْهُ عِلْمًا I never see anyone move lost in him in knowledge. و لا أعرف بمعانا القرآن والسنة لا أعرف بمعانا القرآن والسنة و حقائق إيماني منه و ليس هو بالمعصوم هو لا يمكن أن يكون مجرد من المساعدة ولكن لم أرى فيه معناه مثلا لكن لا أعرف بمعانا القرآن هو لا يمكن أن يكون مجرد من المساعدة لكن لا أعرف بمعانا القرآن إبن ناصر الدينة الدمشقي وهي قال أحد المحققين المحقق هو من who reached a level that they can give a view that are out there he can choose one view from it و لا يمكن أن أعرف بمعانا القرآن إبن حجر يقوم بمعانا القرآن يقوم بمعانا القرآن every issue and it's true if you look at his works I like that he will bring all of the views that are out there every view that's out there and he will choose which one is right and he will tell you why he believes this is right This is إطلاع واسع يا إخوة This is a vast type of reading that you can be all of the أقوال here right in front of you and you mentioned each person what their evidences are and each party what their view is and then after that you can say he's right, he's wrong, he's right this one's wrong, this one's right the reason is because of this حك هذا لفا إبن القيم وزرحمه الله تعالى but إخوة this comes from a person who surrendered he's a first to who الله سبحانه و تعالى now we're going to إن شاء الله تعالى stand over some of the powerful statements that إبن القيم said about the most eloquent statements of his some of the eloquent statements of his رحمه الله تعالى he said something powerful he said sincerity will not combine in the heart of a person sincerity and the love of people to praise you both of them can't be in your heart for you to love the people to praise you and the people to what and to be sincere they both can't come together if you see that you love people praising you you with me brothers then that's not sincerity sincerity is missing they both can't be together in the same place and there are signs brothers there are signs when a person loves praise signs that a person loves praise is that when criticism hurts you more than praise when the criticism hurts you more than the praise you should more enjoy the criticism than you should enjoy the why brothers because if you believed you were deficient and you weren't complete if a person tells you a deficiency in you they've only told you what you knew of yourself that you were deficient in the first place are we together this is the كلام of ابن القيم by the way but if you get praised and it pleases you because you believed you were complete and you are you're complete there's nothing wrong with you the fact that the person is reassuring that for you it brings joy to you he said another very powerful statement he said إذا أردت أن تعلم if you want to know ما عندك وعند غيرك من محبت الله if you want to know you and others if Allah loves you he said فندر محبت القرآن من قلبك look at the love of the Quran in your heart if you want to know somebody might come to you and say how do I know Allah loves me will say how much do you love his word the محبة of the Quran and the love of the Quran ابن القيم رحمه الله where it stands in your heart is where Allah stands in your heart and that's how he is to you سبحانه وتعالى the mentioning of Allah is it high to you yeah brothers is the mentioning of Allah his Quran his words they mean a lot to you then the mentioning of your name to Allah it means a lot to him سبحانه وتعالى that's what he says ابن القيم brothers it is not then right that you say as a person I love the Quran and you don't even try to memorize anything from it the love cannot just be a mere statement it can't be the love has to manifest on your limbs it has to then become actions it has to be a movement forward it has to be something you try to come with and I've seen brothers والله when these kind of quotes they came across والله they took it serious and they made the Quran their closest friend not to mention around the corner is Ramadan and some people made an oath with Allah من المؤمنين رجال صدقوا معاهدوا الله علي فمنهم من قضانة ومنهم ينتظلوا وما بدلوا تبدينة their beliefs when they make a promise they stick by their promise right some people made promises last Ramadan that when the next Ramadan comes and I pray behind the Imam of the Taraweeh I promise I'm going to learn the Quran that's what he said and I'm going to understand what he's trying to say and I'm going to learn a great portion of the Quran here's the next Ramadan round the corner this round the corner and then the love that you have for the Quran is an indication of the love of Allah for you that's a reality he said he said he said the one who is stingy is poor لا يؤجرو على فقره and he's not going to be rewarded for his poverty the one who is stingy who doesn't want to give he's actually poor he's what he's poor and he will not be what and he will not be rewarded for his poverty because the other one who is poor what would he do who is actually poor Allah rewards you for your poorness because you're patient upon it like in this one he's stingy he's got the money but he's really poor how is he poor because all that he can see is that he's not going to have anything after this if he gives it out he shakes he thinks فقر has been placed right in front of his eyes so he's actually poor he said this one and guess what he gets no reward for this he gets no no reward for it he also said رحمة الله he said anyone who loves this dunya and gives his heart to it and he's in love with this dunya the dunya will take that person and it will use you as a slave the dunya will take you as a slave and humiliate you ومن أعرض عنها and anyone who turns away from it then the dunya will respect you and come to you as a slave and this is the truth the Prophet SAW what did he say anybody who turns away from the dunya صح من جعل الدنيا أكبر أهمه anyone who makes the dunya who makes the dunya his ultimate goal what did the Prophet SAW جعل الله فقر بين عينه الله places poverty right in front of his eyes الله تبارك وتعالى dispasses all of his everything from him وشتف الله شمله the strength and his ability الله will take it away from him but the person who makes the akhirah and he makes the akhirah his ultimate goal أتته الدنيا وهي راغبة the dunya will come in need of you begging you asking you and you're turning away from it like as Allah has said in the Quran ومن أراد الأخيرات وسع لها سعية وهو مؤمن فأولئك كان سعيه مشكورة كل النميد هؤلاء وهؤلاء من عطاء ربك وما كان عطاء ربك محضورة this is a person who made the akhirah their ultimate goal every single alim they achieved something if you look at them their heart was not for the dunya and it was for the akhirah he said something powerful as well he said وليل عبدي ستر بينه وبين الله the slave has a veil between him and Allah there's a veil placed between him and Allah ملقيم said that there is a veil between Allah and the slave وستر بينه وبين الناس and that there's a veil between and there's a veil between you and the people فمن حتك ستر اللدي بينه وبين الله anybody who moves away the veil between him and Allah حتك الله ستر اللدي بينه وبين الناس Allah will move the veil that's between you and the people there's a veil between you and Allah if you move that veil الله تبارك وتعالى will move the one between you and the people the people see everything about you وذلك عمار رضي الله عده a man came up to him and then he stole and he was bought to Omar and when he stole and he was bought to Omar the man cried he said I'm sorry I never did this before I won't do it again عمار said you're a liar because that Allah does not expose his slave on the first attempt الله never exposes you on the first time you did this many times to be caught now وهذا صور الله that's the way Allah is سبحانه وتعالى ابن القيم after he finished 60 years in this world he died رحمه الله وتعالى he died on a Thursday when the year was 751 and he died when the Adhan of Salat Al-Isha was going off anyone who wants to look more into his life ابن القيم he can read it in the كتابة الوافي بالوافيات المعجب المختص اعيان العصر البداية والنهاية دين الطبقات الحرابلة الرد الوافر الدرر الكامنة بغية الوعات and also none other than the book I told you all before written by الشيخ بكر ابن عبد الله ابو زيد رحمه الله has the best book written in the life of ابن القيم which he called it ابن القيم حياته حياته ثاره وموارده anything which I have said that was wrong incorrect mistake fault era it's from me as shaitan and Allah and his messenger are free from it سبحانك الله وبحمدك أشهد