About The Book. It is from enmity and hopelessness of the devil that his endeavour to misguide mankind from the Path of Allah will persist. being a translation of his masterpiece. 'Talbis Jblis' Section Two: [Deceptions of Iblis]. Section One:[Warning from Trials of Iblis and his. Deceptions]. “Al-Haafith”. He also was noted for his scholarship in the fields of. History, Linguistics, Tafseer and Fiqh. In fact, he became the lead- ing scholar of the Hambalee.
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Imam Ibn Al-Jawzi Language: English | Format: PDF | Pages: | Size: 9 MB Ibn Jawzi enumerates within it, many of the mechanisms and. download The Devil's Deceptions(Talbis Iblis): Ibn al-Jawzi 1st by Imam bin Al-jaws I ( ISBN:) from site's Book Store. Everyday low prices and. talbis iblis. Uploaded by aburasheed. Copyright: Attribution Non-Commercial (BY -NC). Download as PDF or read online from Scribd. Flag for inappropriate.
Yalbis is of talbis iblis value and importance because only by unearthing and accentuating some talbis iblis the traps of the devil, can mankind avoid them as well as navigate others away from falling prey to his harm. Mathnawi of Jalaluddin Rumi 5 Books. Customers who viewed this item also viewed.
It talbis iblis from enmity and hopelessness of the devil that his endeavour to misguide mankind from the Path of Allah will persist. Quantity Add to Cart. It behooves one not to neglect the means by which the principle of Religion is established talbus that is reason. Please talbis iblis again later. For it is by virtue of reason that we have known Allah and judged Him to be Eternal without beginning.
Pustaka Imam Talbis iblis Sebuah buku yang membongkar tipu daya iblis di dalam menyesatkan manusia. Please take note of this before download, and enter your cell ibli number correctly. downloader sends product in question to seller. Product Reviews 0, value: Assuming Iblis was one of the jinn, who differ from the angels, scholars tried to explain his stay among the angels. For many classical scholarshe was an angel,   but regarded as a jinn in most contemporary scholarship.
And God states he was of the jinn, so they said that it is not possible that he should be related to that which God does not relate him to; they said that Iblis had progeny and offspring, but the angels do not procreate or have children. It is of particular value and importance because only by unearthing and accentuating some of the traps of the devil, can mankind avoid them as well as navigate others away from falling prey to his harm.
About The Book It is from enmity and hopelessness of the devil that his endeavour to misguide mankind from the Path of Allah will persist. At the same time, he was the closest to the Throne of God. Talbix the angels bowed down, but Iblis refused to do so. The name itself could not be found before the Quran. That is an important aspect of it.
Imam al-Juwayni said about Imam al-Ghazali that he was an ocean so his own teacher was aware that he had an ocean. He said he was a copious or vast ocean of knowledge and what is really extraordinary about him I think is despite his brilliance, he was somebody who was incredibly introspective and aware of his internal states which is often very rare in people. You can have the most brilliant person but they are completely oblivious to their inward state and you will see this if you have gone to university.
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You have professors that are obviously very brilliant but they are not aware of their own internal states. They can be arrogant and be completely unaware of it and he was arrogant. Imam al-Ghazali was somebody who was, he belittled people, his genius was such that he never lost an argument.
If he was in any type of debate he floored his opponents and he became very big headed and aware of his brilliance and aware of his superiority over other people. He was extraordinary eloquent in both Arabic and Persian and so when he gave talks people were just in awe of his ability to speak and what happened he was in his thirties at a very young age, he was only about 34, he became the head professor at the most prestigious university in all of Islam which was Nizamiyya in Baghdad so in academic, 34, you are just finishing your PhD by 34 so that is like a young whipper snapper.
He is being put in charge of and at his lessons hundred of ulema attended. The students did not even get into the lectures because it was all ulema. So you can imagine the situation that he was in.
It was the ulema that were attending his lectures, it was not the students because a lot of them could not understand what he was talking about. The thing about Imam al-Ghazali and it is really unusual. Every discipline that he learned he would write a book in it and that book would become the definitive book of that discipline. In every single subject he became the authority of that subject during his time and just to give you an example he wrote a book Maqasid al-falasifah aims or ends of the philosophers.
He learned philosophy in two years he said in his autobiography in his spare time. When he says he learned philosophy that meant that he learned what philosophy was at that time in other words he knew the subject of philosophy because at that time philosophy was limited.
Now you have a lot of different philosophers. At that time you only had certain philosophers and you could actually learn all of the philosophies.
He says he read it when he had free time and then he wrote a book called Maqasid al-falasifah and the book was like a best seller because he explained the philosophers better than they could explain themselves and some of the ulema actually criticised him for making philosophy much more accessible than it had been before because it was like philosophy for dummies.
So he wrote this book but he followed the book up with a book called Tahafut al-falasifa Incoherence of philosophers and the reason he did that because he wanted first to make sure that everybody knew philosophy and then he wanted to deconstruct philosophy so he put a book out to let everybody know so all the philosophers read it and they said Abu Hamid he is quite a philosopher and then he wrote a book to say here is what is wrong with philosophy so he showed them.
People do not realise the service he did for Islam because philosophy was threatening Islam and that is why he did it. He says that he did not find anybody else among the ulema that was doing that and he felt an obligation to do that so he did that. He wrote a book called Tahafut al-falasifa and he also did a great favour because he went through philosophy, he defined six branches of philosophy.
He said out of six branches, five branches are actually fine, they are not really a problem. Politics is not a problem, that is an Islamic science.
Ethics is not a problem, that is an Islamic science. Mathematics is not a problem, that is an Islamic science. He said these are all fine but when we get into metaphysics, we have a problem and then he identified 20 problems with metaphysics in philosophy and from those 20 problems, he identified three problems in particular and he wrote that in his Tahafut al-falasifa that the philosophers are a problem because they believe in the eternity of the world.
They do not believe that the bodies are resurrected and they do not believe that Allah knows particulars. They believe He knows universals. So he refuted why and he did it using logic because that is also one of the branches of philosophy. Ibn Taymiyyah noted that one of the problems with logic is that there are presuppositions in logic that are never challenged. Nobody really noticed that. You have to believe certain things within the framework of logic because to do what he was saying the first principles of logic are not really being questioned and that is a problem because they can be questioned and that is a very modern idea.
Imam al-Ghazali said logic was fine. It was basically just a method for reasoning. Then he wrote a book on logic which became a very popular book also. So he wrote this Tahafut al-falasifa and some people say that philosophy, he struck philosophy a blow in the Muslim world that it never recovered from.
That has been an argument. The West did not take Tahafut al-falasifa. Now one could argue and many modern Muslims have argued is that Imam al-Ghazali is actually at the root of the backwardness and the problems that are wrong with the Muslim world. This is a modern argument that you will actually find in books and amongst certain groups of thinkers of the Muslim world particularly in the late 19th early 20th century.
There was a real attack of Imam al-Ghazali.
Now you have to understand the importance of that attack because Imam al-Ghazali was called Hujjat al Islam, the proof of Islam. He really laid the foundations for the Islamic religion during his time and those foundations carried the religion for the next several centuries really almost a thousand years so there are Muslims that argued that.
Now if you look at it at a deeper level you have to become aware of the fact that the West have lost their religion. The path and the course that they chose to take destroyed their faith. Europe is a faithless civilisation now really now America is not a philosophical country. America has never engaged in serious philosophy.
The only philosophical tradition in America is pragmatism. Europe was engaged in philosophy at a very deep level. America it is a very pragmatic country and it has had a very interesting relationship with faith. By the 19th century at the intellectual level there was serious erosion.
The 20th century with two world wars pretty much wipes out the faith of Europe. That is what happens. Now one of the real interesting aspects of the modern world is the faith of the Muslims. This is something that if you look at the modern world the faith of the Muslims is an anomalous aspect to the modern world and what is interesting about the faith of the Muslims, the faith of the Muslims is still very strong amongst even the intelligentsia although we are seeing the erosion of it now which is a very dangerous sign because secularity is becoming very strong in the intellectual classes like if you go to South Asia you go to Pakistan, you meet with the intellectuals, the people that are at that very high level you will often find that they are opposed to religion.
The same would be true in the Arab world. You will find that a lot of the intelligentsia the people that study thought, philosophy and things like that, you will find that. So that is becoming the case but it was not the case. So Imam al-Ghazali he dealt this blow to philosophy. Now the second thing that he did which was extremely important is Imam al-Ghazali took the esoteric element to religion and if you look at any religious tradition you will find very often that a split occurs early on between exoteric religion and esoteric religion.
Exoteric religion is the formal aspect of the religion in the outward, it is the body of the religion and so you for instance of Judaism the exoteric aspect of Judaism is the laws that they have to follow to be a Jew. So you learn these laws and they become often ritualised and people tend to forget what they were originally there for and begin to really make that outward aspect of the religion the sole aspect of the religion.
That is extoericism. Esotericism is when you focus on the inwards aspects of the religion and forget the outward aspects of the religion. In Islam, probably the most significant example that is Ismailism. The Ismailiyah were probably the most significant example of esotericism where the religion is all secret esoteric meanings and the exoteric religion is for the common people. So not only did he defend Islam from the philosophers, he defended Islam from the Ismailis.
That is why they do not like him to this day. The Ismaili batinists do not like Imam al-Ghazali because much of his emphasis was against the batinists. Now one of the aspects of the batinists were the assassins who were very powerful at the time.
They were like terrorists, they really did terrorise the rulers. They were assassins, they would live amongst a ruler for ten years, get their secret message then just one day in the court literally stab the ruler.
Everybody thought it was a loyal servant but he was actually a spy for the assassins. So he was fighting these and you cannot imagine the courage of the man because it was an incredibly dangerous thing to do at the time so he had immense courage in doing that. One of the things that he says in the Ihya is he says the zakat of waaw, the zakat of being a preacher is practising what you preach. That is the zakat of waaw, you cannot tell others.
It was really troubling him and his personality was bothering him. He noticed that kibr, the Quran says that avoid the outward sins and the inward sins. Avoid the outward sins and inward sins. So he felt that the formulists what he called the people of the form of the religion.
He said that the ulema of his time were people of the form of the religion, they had really turned Islam into a formulist tradition and he said the spirit of Islam was lost and he said that the esoterists on the other hand had removed the form and had this esoteric tradition that did not have the protection of the exoteric tradition.
So he saw this crisis in Islam that the inward and outward were not unified and so that was another challenge that he took up but he realised that that he could not do that if he was not real. If he was not living that thing, he could not do that. He could not tell people that this religion is about purifying the heart and his heart was not pure. He could not do it. So at the age of about 38, at the height of his eminence literally everybody knew about this man, his book of ethics was the book that had surpassed with all the previous works of ethics, Ibn Miskawayh, Raghab al Misbahani, many great ethicists but it was his book everybody was reading.
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His book on logic, his book on aqeedah, his book on usool it is still considered I mean I asked Shaykh Abdullah Bin Bayyah because he is the master of usool, I asked him of all the books on usool which one did he I asked him if you were on a desert island and you can only have one book of usool, what would it be?
I said but that does not really have all the books of usool, it does not deal with all the subjects of usool. He said well if I had to have a book that dealt with it all, it would be Al Mustasfi by Imam al-Ghazali.
Imam al-Ghazali, he really is the first person to develop the science of the maqasid. Imam Shatibi took it to another level but it was Imam al-Ghazali who really developed the science of the maqasid, maqasid a shariah. So Imam al-Ghazali at that time he said that internally one day he would say you have to give up all this dunya and you have to turn away and the next day he would say how can you give up, you cannot give up your position and this is just whispering so shaytan would come and say things.
It was happening internally he was going back and forth between these two states and then one day he went to class and he could not talk literally. He just looked out which would be incredibly embarrassing for a teacher obviously to come and literally could not talk. So he is looking at hundreds and possibly thousands of people many of them ulema and he cannot talk literally, just imagine that state and he The doctors are all looking and scratching their heads. Some say it is this, some say it is that.
This humour is over in the other humours. He needs blood-letting, he needs this, he needs that and finally the doctors concluded this is not in his body, it is in his soul and they said we are not psychiatrists, we are physicians so he needs a psychiatrist.
At that time, they said ilm a nafs, he needs somebody who knows psychiatry, the knowledge of the self. Imam al-Ghazali at that point realised that he had to set out on this journey. So he puts his family in a situation where they were taken care of, he had daughters, his only son died. His wife was taken care of and he said he was going to go on Hajj and set out. He spends ten years of his life pretty much just travelling in the Muslim world and not telling people who he was and living in a total state of abasement.
His livelihood was done by copying books out. He used to copy books and then sell them and he actually became a janitor. He became a janitor at the Ummayad mosque in Damascus. So he used to sweep the mosque and then he was given a room there. He used the room as a khalwa. Actually nobody knew who he was.
They were teaching his books in the mosque and he came upon places where they were teaching his books. He was one in a madrassah and one of the teachers was saying like the great Shaykh Imam al-Ghazali said, he said he had to leave because he feared the ujb coming into his heart, really amazing person.
For ten years that is what he did. There is actually at one point there was a group of ulema sitting and this man came up and he asked a question. Imam al-Ghazali was literally sleeping nearby and he heard this man ask this question and none of the ulema could answer so Imam al-Ghazali saw this man and he was worried that he was not getting the guidance that he needed. So he went upto the man and he told him the answer to your question is this.
The man looked at him and started laughing. He said all those ulema could not answer me and you think I would believe you, you are just a janitor. Somebody from the thing called him over and he said what are you going on about? He said that he said the answer to the question was such and such. All these men were amazed at that and he said he had to leave.
He left at that point again. He just did not want anybody to know who he was and that was his state so at the age of 48 he goes back partly because he missed his family and he wanted to see his daughters and also because he had accomplished what he set out to do.
In that time he wrote the Ihya' 'Ulum al-Din. So he does back and he did not want to go back to teaching and he actually went back to Nissapour.
He went back to Tus, his city. He set up a little place and then because the ruler there imposed upon him to teach he started to give the public classes but he basically had just private teaching and during that time he wrote Ihya al-Walid and he wrote a few books during that time.
But one of the scholars at that time who had known him, Al Ghafir al Farsi said that I remembered what an arrogant and pompous person he was and I heard that his character had completely transformed and I did not believe it so I wanted to go see.
He said that he went and he watched him and he said initially I thought he was just faking it. That he was just faking the humility. He said as I watched the man I came to realise that he was completely transformed as a person and so Ihya' 'Ulum al-Din wrote the book Ihya Ulum al-Din. In the book what he did was he joined the esoteric and the exoteric aspects of Islam.
He did something that nobody had done before which is he made a book of fiqh like he has Bab of Tahara, Bab ul Zakat, Siyam. He made a book of fiqh into a spiritual treatise. So instead of learning the formulistic rules of fasting, he was also teaching the secrets of fasting, why you are fasting. So he was teaching the maqasid, the spiritual maqasid of fiqh and nobody had done that.
They had done it in separate books but nobody had the idea of putting these two together and saying this is the way you should teach this to people because they have to know why they are doing these things because if they do not know why they are doing them you will turn this religion into this formalistic meaningless ritual in which people do not know why they are doing these things.
They do not know what the purpose it is. So that is what he did and it is really the incredible contribution to the Islamic tradition and for that reason the Ihya was taught all over the Muslim world and really became one of the most important books. Many scholars said that was really the only book after the Quran that people needed.
Many many scholars have said that. If you look at the Yemeni tradition, like the way they teach in Tarim, the entire tradition is based on the Ihya literally the entire tradition. So that is his contribution and people really have no idea. That is who Imam al-Ghazali is. The reason which is very clear, I think is because of his ikhlas and that is really his focus of his entire work.
He is saying if you should do one thing in your life, it is to get ikhlas. That is really the whole point is to be sound in your heart and if you do one thing in your life, you should do that.
All of the accolades that go with life, all of the positions that go in life, all the things that people strive after what he is saying is that all of those things are completely irrelevant if you have not worked on your heart. Not only are they relevant they will destroy you and so he was willing to completely give up all of that out of fear of being destroyed because he says very clearly I was afraid of being firewood for the hellfire.
He states it very clearly that that was my fear and I was willing to do anything to remove myself from that state and that is what he did.
That is why he is who he is and that is why we honour him today. That is why he has this position that he has. That is why Allah elevated him because he abased himself for the sake of Allah and so he is somebody eminently worth studying and he has written no book that is not a masterpiece.
Even before he had some criticisms of the books that he wrote before his spiritual period and he only lived 6 years after he came out of his ten year khalwa. He died at the same age as his teacher, Imam Shafi, not his direct teacher but he did not live to be 80 or You could not even imagine what he could have produced.
He wrote over books so we could not even imagine what he would have produced had he had a very long life. He had a life filled with barakah. So he wrote a book and this is the Arabic version of it, he wrote a book called Kimyaye Sa'adat which means the Alchemy of Happiness and he wrote this book, it was in Persian, the initial book and he wrote it for the common people.
It is an abridgement of his Ihya but then he wrote a very small Arabic treatise which he called Kimyaye Sa'adat also called the Alchemy of Happiness about the heart and he begins: Praise be to the One who elevated the bodies at the purified ones with struggle, He engendered happiness in the hearts of the awliya with witnesssing divine witnessing and He ornamented the tongues of the believers with remembrance and He cleared the thoughts of the gnostics of the people who know with mediation and protected the majority of His servants from corruption and He constrained the people of zuhd of giving up what was right and upright and He saved the people of taqwa from the oppression of their desires and He purified the spirits of the people of certainty from the oppression of doubtful matters and He accepted the works of righteous people but through the performance of their prayers and He helped the qualities of free people, the virtues of free people by giving them connection to Him.
I praise Him, the praise of One who sees the signs of His power and strength and witnessed the witnessing of His uniqueness and His unity and has traversed the path of His secrets and His birr, righteousness, and has picked the fruits of his knowledge from the tree of His glory and generosity.
I thank Him the thanking of one who has forged and drunk from the river of his bounty and generosity. I believe in Him the belief of a man someone who believes in his book in everything He has stated, in his prophets, in His pure ones, in His promise, in his threat, in his reward and in his punishment.
I testify that there is no God but one true God Allah the unique who has no partner and I testify that Muhammad is His servant and messenger, the One who sent to the children of the wretched and the profligates as One who breaks their back and to the handles or those things that the atheists and the heretics cling to break it and to the transgressor with doubt and shirk who overwhelms them and for those who follow the truth and virtue, He gives victory.
Then he says in the beginning of this book, the chapter on knowledge of the self.
Know that the key to the knowledge of Allah is knowledge of yourself. If you know you are created, you know your Lord is uncreated. There are many interpretations of that statement but generally some of the ulema wrote entire books just explaining that statement. So that was his environment but towards the end of his life he did begin to seriously study ilm a hadith.
That is one of the things he was doing in the last portion of his life. So he does have weak hadiths in his collection but again like many of the scholars have pointed out, he was not doing anything that people did not do at his time. Weak hadiths were used in Fadail Amal. Most of the books of exaltation were filled with weak hadiths.
Even the greatest of the ulema have books In fact Talbis Iblis who a lot of people quote he has some criticisms of Imam al-Ghazali, he got the name of his book from Imam al-Ghazali. Talbis Iblis was, Imam al-Ghazali said I hope to write a book which I am going to entitle Talbis Iblis to show how Iblis has tricked so many of the sufis and people so Ibn al Jawzi wrote the book Talbis Iblis to show how the Sufis had been tricked by Iblis.
He got the idea from Imam al-Ghazali but he criticised Imam al-Ghazali in the book. So the ulema criticised each other and that is just part of what ulema do so I would not take those things seriously.
There is a lot of foolish people that read the criticisms of ulema of other ulema. There are a lot of reasons why they criticise each other. Sometimes it is just hasad, flat out, very common and sometimes it is because they think that this is a genuine problem and they could be wrong and sometimes it is because during their time they do have a problem. In Ibn Jawzi, there was a real problem of extremism in Sufism so he wrote his book as a corrective which is why Sidi Ahmed Zarruq says you have to be careful with that book because he wrote it as a corrective and when you write a corrective book you will often go to the other extreme in order to create a corrective so that is important to remember.
So anyway he mentions this hadith and he says there is nothing closer to you than you own self. If you do not know yourself, how are you going to know your Lord? If there is nothing closer to you than yourself, if you do not know yourself, how can you know anything else?
So if you say to me I know myself, I say to you, you know your outward form. You know the hand, the foot, the head, you know the body.
You do not know your internal reality. I am talking about that aspect of yourself where if you get angry you want to argue, you do not know, why do you get angry? Or if you become desirous you look for what is going to satisfy your desire or if you get hungry you are suddenly looking for food. That is you get thirsty you go looking for drink. You do not know why you do those things. What is the thirst mechanism?
Animals share all those things that I just mentioned. Animals have all these things.
If they get hungry, they go eat. If they get thirsty, they go drink. Animals have that so you have the knowledge of the animals. So it is an obligation upon you to know yourself in reality, the reality of yourself so that you will know who are you. You will know who you are and where you came to arrive at this place and why you were created. Through which things is your felicity and through which thing is your damnation. In you certain qualities have been gathered, their attributes that have been gathered in you, amongst them qualities of ruminants like goats, cows, sheep and in them qualities of predators like lions and tigers and in them qualities of demons and in you have been gathered qualities of angels.
The ruh is the reality of your essence, you are not a body. The reality of your essence is your ruh and everything other than that is alienated from you. It is a stranger and it is only borrowed. It is on loan, aria, it is a loan. So it is absolutely necessary that you know this and to know that each one of these qualities that are there, the ruminants, the predators, the demons and the angels, they have nourishment and they have joy so each one of them has something that nourishes, strengthens them and also makes them happy.
So yesterday we looked at the section, knowledge of the self and why it was important and then he talked about the different types of attributes that are in people. The ruminant attribute, the predatory attribute, the demonic, the angelic and then this section he begins by saying bismillahir rahmaanir raheem if you want to know yourself, know that you are composed of two things.SJ LS..
Every single situation, they cannot control themselves because they are on this automatic pilot. Anything that you, the command centre is the heart, that is where it is coming from. That is everything their father left, he left towards their education. Politics is not a problem, that is an Islamic science.
You can see it is in the big one you can see it in the little one. S Jli..