Risālat Ibn al-Qayyim ilā IkhwānihIbn al-Qayyim

The point, then, is that what delights the eye stands higher than what is merely loved. Thus prayer is the delight of the lovers’ eyes in this(1) world, for it contains an intimate conversation with the One(2) in whose presence alone eyes find delight, hearts find tranquility, and souls(3) come to rest—there is no true repose except with Him.(4) It offers the bliss of remembering Him, of humble self-abasement(5) and submission before Him, and of drawing near to Him—especially in the state(6) of prostration, that moment(7) when the servant is closest to his Lord.(8) It was on this basis that the Prophet, peace and blessings be upon him, said, “Bilal, give us rest through the prayer.”(9) So understand.

Abu Dawud also narrated from Abu Umamah, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: “Whoever loves for Allah’s sake, hates for Allah’s sake, gives for Allah’s sake, and withholds for Allah’s sake has perfected faith.” Sunan Abi Dawud, 5:60, Book of the Sunnah, chapter on evidence for the increase and decrease of faith, no. 4681. Al-Albani authenticated it as sound in Silsilat al-Ahadith al-Sahihah, 1:657-658, no. 380. Al-Tirmidhi also narrated it, grading it hasan, from Sahl ibn Muadh ibn Anas al-Juhani, from his father, may Allah be pleased with him, as a report attributed to the Prophet, with the wording in a different order and the addition, “and arranges marriage for Allah’s sake.” In his version, it reads, “has perfected his faith.” Sunan al-Tirmidhi, 4:578, Book on the Description of the Day of Resurrection, Heart-Softening Narrations, and Scrupulousness, chapter 60, no. 2521. (1) “This” is omitted from manuscript C. (2) The base text contains the additional word, “bihi (by it).” (3) The base text reads, “al-nafs (the soul)”; the reading adopted is that of manuscript B. The sentence, “and souls find no repose,” is omitted from manuscript C. (4) Manuscript C reads, “bihi (by it),” instead of, “ilayhi (to Him).” (5) The base text reads, “and delighting”; the reading adopted is that of manuscript B. The phrase, “and taking delight in His remembrance and humbling oneself,” is omitted from manuscript C. (6) “Hal (state)” is omitted from manuscript C. (7) “And that state” is omitted from manuscript C. (8) Manuscript C reads, “fihi (in it).” (9) Manuscript B reads, “O Bilal, give us rest in prayer,” while manuscript C reads, “O Bilal, give us rest, give us rest through prayer.”
والمقصود أنَّ ما تقَرُّ به العين أعلى من مجرد ما يحبه، فالصلاة قُرَّةُ عيون المحبين في هذه (١) الدنيا؛ لما فيها من مناجاة من لا تقر … (٢) العيون، ولا تطمئن القلوب، ولا تسكن [النفوس] (٣) إلا إليه (٤)، والتنعم بذكره، [والتذلل] (٥) والخضوع له، والقرب منه، ولا سيما في حال (٦) السجود، وتلك الحال (٧) أقرب ما يكون العبد من ربه فيها (٨)، ومن هذا قول النبي ﷺ "يا بلال أرحنا بالصلاة" (٩)، فأعلم
= وقد روى أبو داود عن أبي أمامة ﵁ عن رسول الله ﷺ أنه قال: "من أحب لله، وأبغض لله، وأعطى لله، ومنع لله، فقد استكمل الإيمان"، (سنن أبي داود ٥/ ٦٠، كتاب السنة، باب الدليل على زيادة الإيمان ونقصانه ٤ ح ٤٦٨١)، وصححه الألباني، (سلسلة الأحاديث الصحيحة ١/ ٦٥٧ - ٦٥٨، ح ٣٨٠)، ورواه الترمذي وحسنه، عن سهل بن معاذ بن أنس الجهني عن أبيه ﵁ مرفوعًا، بتقديم وتأخير، بزيادة "وأنكح لله"، وعنده: "فقد استكمل إيمانه"، (سنن الترمذي، ٤/ ٥٧٨ كتاب صفة القيامة والرقائق والورع، باب ٦٠، ح ٢٥٢١). (١) (هذه) ساقطة من ج. (٢) في الأصل زيادة (به). (٣) في الأصل (النفس)، والمثبت من ب، وجملة (ولا تسكن النفوس) ساقطة من ج. (٤) في ج (به) بدل (إليه). (٥) في الأصل (والتلذذ)، والمثبت من ب، وجملة (والتنعم بذكره والتذلل) ساقطة من ج. (٦) (حال) ساقطة من ج. (٧) (وتلك الحال) ساقطة من ج. (٨) في ج (فيه). (٩) في ب (يا بلال، أرحنا في الصلاة)، وفي ج (يا بلال، أرحنا أرحنا بالصلاة).=

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