Doing without the life of this world in preference for the Hereafter

Allah (Subu’haanhu Wata’aala) says (which means):

"Whatever is with you will be exhausted, and whatever is with Allah [of good deeds] will remain.” [Surah An-Nahl (16), Ayah 96.]

"And the life of this world is but amusement and play! Verily, the home in the Hereafter, that is the life indeed, if they but knew." [Surah Al-'Ankabut

(29), Ayah 64.]

"The life of this world is only the enjoyment of deception.” [Surah Ale- Imran (3), Ayah 185.]

"Say: ‘Short is the enjoyment of this world. The Hereafter is [far] better for him who fears Allah, and you shall not be dealt with unjustly in the very least.'"[Surah An-Nisa (4), Ayah 77.]

"Nay, you prefer the life of this world; but the Hereafter is better and more lasting." [Surah Al-A'la (87), Ayat 16-17.]

The Qur'an is replete with verses which tell us to do without the life of this world and its fleeting, short-lived pleasures and which encourage us to work for the Hereafter, which is better and more lasting.

Abstaining from the transitory pleasures of this life and preferring the Hereafter are by no means inseparable, for only those who forsake the pleasures of this world long for the Hereafter. Ibn-Taymiyyah said, "To eschew [the pleasures of this] life is [in fact] to forsake what is of no benefit to the Hereafter."

The Prophet (Peace be upon him) said, "By Allah, the life of this world, compared to that in the Hereafter, is but like someone who puts his finger in the sea, so let him see what it brings out. "

He (Peace be upon him) also said, "The most truthful word ever uttered by a poet is that in which [the poet] Labeed says, ‘Verily, everything apart from Allah is but falsehood'."

And, "What have I to do with this world! I am no more in this world than a traveler who sought the shade of a tree then left it and continued [his journey]. "

And, "If this world had the value of a mosquito's wing in the sight of Allah, no disbeliever would have had a drink of water from it."

And, "Eschew the life of this world and Allah will love you."

The Qur'an and the Sunnah both encourage people to eschew this evanescent life and long for the everlasting bliss of the Hereafter.

Allah (Subu’haanhu Wata’aala)  says (which means),

"The description of Paradise which the righteous are promised is that in it are rivers of water, the taste and smell of which are not changed; rivers of milk of which the taste never changes; rivers of wine, a joy to those who drink; and rivers of honey pure and clear. In it there are for them all kinds of fruits; and forgiveness from their Lord." [Surah Muhammad (47), Ayah 15.]

"[It will be said to the true believers]. My worshippers! No fear shall be on you this Day, nor shall you grieve, [you] who believed in Our Signs and were Muslims. Enter Paradise, you and your wives, in happiness. Trays of gold and cups will be passed round them, [there will be] therein all that the one's inner-selves could desire, all that the eyes could delight in, and therein will you abide forever. And this is the Paradise which you have been made to inherit because of your [good] deeds which you used to do [in the life of the world]. Therein for you will be fruits in plenty, of which you will eat [as you desire]." [Surah Az-Zukhruf (43), Ayat 68-73.]

"Verily, al-muttaqoon (the pious and righteous) will be in the midst of Gardens and Rivers (paradise). In a seat of truth (Paradise), near the Omnipotent King (Allah, the All-Blessed, the Most High, the Owner of Majesty and Honour).” [Surah Al-Qamar (54), Ayat 54-55.]

"Some faces, that Day, will beam (in brightness and beauty) – looking at their Lord." [Surah Al-Qiyaamah (75), Ayat 22-23.]

[Other] faces, that Day, will be joyful, pleased with their striving [for their good deeds which they did in this world, along with the true faith of Islamic monotheism]. In a High Garden (Paradise), where they shall hear no harmful speech nor falsehood; therein will be a running spring; therein will be thrones [of dignity] raised high, and cups set at hand, and cushions set in rows, and rich carpets [all] spread out.” [Surah Al-Ghaashiyah (88), Ayat 8-16.]

The Prophet(Peace be upon him)  said, "You will see your Lord with your own eyes, just as you see the moon, never tiring of seeing Him."

He (Peace be upon him) also said, "The space taken up in the Hereafter by something as little as the whip of one of you is better than the whole of this earth and what is on it."

He (Peace be upon him) also said, "The smallest distance from Paradise is better than all the land over which the sun rises and sets."

The life of this world, therefore, is not a place of abode for a Muslim. It is rather a place of testing and trials. The Prophet said, "This world is the prison of a believer and the paradise of a disbeliever."

Indeed a Muslim has another abode, of which he is aware and for which he longs. He wants no more of this life than the provisions of good works necessary for completing the journey to his true home and that of Adam (as) before him. A journey towards Paradise, the width of which is as the width of the Heavens and the Earth. And if this life, with its pleasures and joys, stands as an obstacle on the road to Paradise, the believer will step over it by eschewing it and emptying the heart of any desire for it.

Az-Zuhd is to abandon all that is of no benefit in the Hereafter. It is therefore of utmost importance to forsake this life, which is bound to stand as a barrier between us and the Hereafter. Imam Ahmad said, "Eschewing worldly pleasures (Az-Zuhd) is to shorten the hopes."

It has also been said that Az-Zuhd is belittling the world and wiping affection for it from the heart. Ibn Al-Qayyim said, "Those who possess knowledge are in accord that the Eschewing of the world means the departure of the heart from the abode of this world to that of the Hereafter."

He also said, "Desiring the Hereafter can only be achieved by eschewing life of this world; and eschewing life of this world could only be achieved after taking two correct looks. The first is to look at the shortness of life, its quick disappearance and vileness. The second is to look at the Hereafter, its inevitability, eternity, constancy, the excellence and honour of its pleasures and joys, and the difference between it and what is here in this life. Allah (Subu’haanhu Wata’aala)  says (which means), "But the Hereafter is better and more lasting." [Surah Al-A'la (87), Ayah 17.]

Ibn Al-Qayyim also said, "The servant's love for this life and his acceptance of it is proportionately related to his slowness and prevarication in obeying Allah and seeking the Hereafter." How true are Ibn Al-Qayyim's words! This is why we have said that eschewing the worldly pleasures and seeking success in the Hereafter are important provisions for a Muslim who seeks to serve his religion, a provision without which there could be no sacrifice or selfless offering of the self required for the victory and superiority of Islam.

Once this provision is lacking, all efforts come to an end.

The Qur'an has chided those believers who have taken pleasure in this life, saying (which means),

"O you who believe! What is the matter with you, that, when you are asked to march forth in the Cause of Allah (Jihad), you cling heavily to the earth? Do you prefer the life of this world to the Hereafter? But little is the enjoyment of the life of this world, as compared with the Hereafter." [Surah At-Taubah (9), Ayah 38.]

Then Allah (Subu’haanhu Wata’aala) promised them the severest punishment if they neglect this duty, saying (which means),

"If you march not forth, He will punish you with a painful torment and will replace you by another people, and you cannot harm Him at all, and Allah is Able to do all things." [Surah At-Taubah (9), Ayah 39.]

Love for the life of this world, the attachment of the heart to it and the striving of the limbs for its sake all deter the servant to fight Jihad in the way of Allah. On the other hand, selling this life for the Hereafter is the catalyst for fighting in the way of Allah,

"Let those fight in the cause of Allah who sell the life of this world for the Hereafter.” [Surah An-Nisa (4), Ayah 74.]

Indeed, it is the selling of this life for the Hereafter which makes one disdain all the harm one might suffer for the sake of Allah, "So decree whatever you desire to decree, for you can only decree (regarding) the life of this world." [Surah Ta-Ha (20), Ayah 72.]

It is the selling of this life for the Hereafter which enticed Anas bin Nadhir to fight bravely in the Battle of Uhud until he sustained over eighty injuries, before finally falling as a martyr in the way of Allah. He sensed the winds of Paradise near Uhud, so he rushed towards it and Allah honored him with martyrdom before anyone else. It is the forsaking of life of this world in preference to the , Hereafter which filled the heart of ‘Umair bin Al-Hamam when he heard the Messenger of Allah(Peace be upon him)  , saying on the day of the Battle of Badr, "Rise to a Paradise the width whereof is as the width of the heavens and the Earth." He said, "O Messenger of Allah, is Paradise as wide as the heavens and the Earth?" He (Peace be upon him) replied "Yes." To which he said: "Excellent! Excellent!". So he(Peace be upon him)  said: "What induced you to say ‘Excellent! Excellent!’", he said "O Messenger of Allah, I hope to be of its inhabitants." The Prophet (Peace be upon him) said, "You shall be of them!" ‘Umair then produced some dates and started eating them, then he said, "If I were to live for as long as it would take me to eat these dates, it would be too long a life." He threw the dates to one side and then fought until he was killed.

This is the type of men that we lack today. It is the only type capable of working for Islam. We will never be able to be like these men in their courage, daring and sacrifice unless we become like them in their forsaking of this life in preference to the Hereafter. Books of Hadeeth and Seerah are replete with shining examples of such personalities who have sold this world for the Hereafter. We can only acquire their qualities of bravery, boldness and selfless sacrifice when we follow in their footsteps regarding their eschewing of this world. We will surely fail, however, if we wish to fight Jihad and strive hard for the cause of this religion without employing the ways and means to achieve such a goal and without severing the material ties that hold us down to the earth.

What we mean by eschewing worldly pleasures (Az-Zuhd) is not the forbidding of the permissible and lawful, such as money, food and marriage. Nor does it mean lowering our heads, keeping low profiles and insisting on assuming inferior appearances. The type of Az Zuhd which we mean is represented in three points:

1.    Forsaking what is forbidden

This is an obligation of individual responsibility (Fard Ain) for every single Muslim.

2.    Eschewing undesirable things and the peripheral aspects of the legally acceptable things

This type of Az-Zuhd is commendable and necessary for members of the Muslim Jama'ah if they wish to prevail in this life. We have little time for such peripherals, besides the fact that they will distract us from firmly adhering to and working for our faith.

3.    Eschewing life in general by `having it in the hands' and not making it a preoccupation of the heart

If worldly gains disappear after having enjoyed them, one is not saddened by the loss, nor does one rejoice in making such gains after long having been deprived of them.

Source: In Pursuit of Allah’s Pleasure by Dr. Naajeh Ibrahim, Sheikh 'Aasim 'Abdul Maajid, Sheikh 'Esaam-ud-Deen Darbaalah /Supervised by: Dr. Sheikh Umar Abdur Rahman /Translated by: A. Ibrahim Al-Arabi Ben Razzaq

The biography of Fatimah, the daughter of Prophet Mohamed (Peace be upon him)

She was the youngest daughter of the Prophet (peace and blessings be upon him) and his favorite. She married his cousin 'Ali bin Abi Talib and was the mother of the great martyrs of Islam, Hasan and Hussein. She was born in Makkah a few years before her father was granted Prophethood. Though both Muhammad (peace and blessings be upon him) and Khadijah already had three daughters before her they expressed great happiness at her birth. Going against the accepted custom, her mother did not send her beloved youngest daughter away to be breast fed in any of the surrounding villages, but kept her with her and nursed her herself. She loved her too much to entrust her to anyone else's care. Some years later her father was declared by Allah to be His Prophet (peace and blessings be upon him) and last Messenger.

She and her mother and sisters Zaynab, Ruqayya, and Umm Kulthum accepted Islam. She spent her early years under the loving and tender care of her parents. Zeal for the defense of what is sacred and love of the righteous was ingrained in her.

Before Muhammad (peace and blessings be upon him) proclaimed himself the Last Prophet of Allah Almighty, he was the most popular, loved and respected man among the Quraysh. But once he announced himself to be the Allah's Prophet and Messenger, his whole life seemed to turn around. The streets he previously frequented were strewn with thorns and filth and garbage was thrown on him from balconies and rooftops. Elaborate plans were made to murder him. Naturally, all these trials and tribulations could not but leave a mark on his home life. Fatimah was passing the impressionable years of her childhood in the shadow of these events. Yet, her maturity was such that she faced all this with remarkable patience and determination. She fought like a courageous little tigress to defend her father and protect him. She would stand in front of him to shield him from the attacks of devilish men like Abu Jahl, 'Utbah and Shaybah.

On one occasion, the Prophet (peace and blessings be upon him) went into the sanctuary of Makkah with some of his Companions and started to pray, the disbelievers had just then sacrificed a camel. The filth and bowels of the camel were lying there, when a horrible idea came to Abu Jahl. He asked who among his friends would like to lift all that filth and pile it on the back of Muhammad (peace and blessings be upon him) 'Uqbah bin Abi Mu'it, the lowest of the low among his friends, got up shrugged his shoulders with satanic glee, and said he would perform the task. And he lifted up the bloody filthy mess and piled it on the Prophet's back while he was in the act of prostrating before Allah. All of them then broke into peals of uncontrollable devilish laughter. When news of this dastardly act reached Fatimah, she rushed to the sanctuary. Removing with her little hands the impurity, furious at the brutal treatment given to her beloved father, she scolded the disbelievers. When the Prophet (peace and blessings be upon him) finished his prayers, he lifted his hands in supplication and appealed to Allah to hold these men, Abu Jahl bin Hisham, Shaybah bin Rabi'ah, 'Uqbah bin Abi Mu'it and Umayyah bin Khalaf, in His relentless grip. These devils became very nervous because they knew that any supplication made at the sanctuary in Makkah is never rejected by Allah Almighty. And the Prophet's prayers were answered.

Once Abu Jahl was sitting with the disbelievers in front of the Ka'bah, they were planning how to eliminate this man for the 'crime' of rejecting the idols. They hated him for propagating the Oneness of Allah and for proclaiming himself as His Last Prophet and Messenger. Fatimah happened to pass by and heard him. She was so terrified of what these barbarians could do to her father that she went running to tell him of their dastardly plot. As she wept she told him they had sworn in the names of their most famous idols to kill him. All of them would attack him the moment he stepped out of his house. Innocently she asked him what would happen now. The Prophet (peace and blessings be upon him) told her to have faith in Allah, as He was her father's Protector.

Once Fatimah passed by Abu Jahl bin Hisham on the street and he, for no reason, gave her a slap across the face. She went to Abu Sufyan, the leader of the Quraysh, and complained to him about Abu Jahl's uncivilized behavior. Abu Sufyan took her with him to the place where the barbarian was still sitting, and told her to slap him in exactly the same way as he had done. When she went home and narrated this incident to the Prophet (peace and blessings be upon him) he was very pleased at Abu Sufyan's sense of justice and fair play. He then prayed that he should accept Islam as the true religion. His supplications for Abu Sufyan were accepted and he finally swore allegiance to Allah and His Prophet Muhammad (peace and blessings be upon him)

Seven years had passed since Muhammad (peace and blessings be upon him) declared himself to be Allah's chosen Prophet. The whole might of the Quraysh had not been able to silence him and his Message; the people who answered the call of Allah were persecuted and tortured in every way possible. When Hamzah bin 'Abdul Muttalib and 'Umar bin Khattab accepted Islam the whole of Makkah was shaken. The people started pushing the leaders to take some action. They decided to boycott the Muslims, socially and economically, even food and water was withheld. The Muslims went into a state of siege in Shi'b Abi Talib which lasted for three years.

The richest woman of Makkah, Khadijah, and her daughters the youngest stood like rocks by their father. They would give their lives for him. And in a sense little Fatimah did, because this mental and physical ordeal affected her health and physique for the rest of her life.

Soon after the siege of was lifted, the Prophet (peace and blessings be upon him) and Fatimah and her sisters went through the trauma of losing their beloved Khadijah, and his greatest supporter and defender, his uncle Abi Talib. Fatimah was facing all these troubles and experiencing them first hand side by side with her father. It was also at this time that the Prophet (peace and blessings be upon him) went to Ta'if with the Message of Islam. they welcomed him with stones and he left injured and bleeding, he prayed to Allah to guide them to the right path.

Umm Kulthum and Fatimah started weeping when they saw his condition. He affectionately wiped away their tears and consoled them. He said it was inevitable that Allah would help to spread His religion and make it triumph against all odds. Easier times were bound to follow the hard and difficult days.

And sure enough Mus'ab bin 'Umair who was the Prophet's ambassador to Al-Madinah gave the good news that the people there were being drawn into the fold of Islam. They invited Muhammad (peace and blessings be upon him) to settle in their city, and promised to help him in any way they could. The Prophet (peace and blessings be upon him) accepted their invitation and with the consent of Allah Almighty decided to migrate to Al-Madinah. He left his two daughters at home in Makkah, with his new wife Sawdah bint Zam'ah.

He sent for them later, and thus these three ladies also had the privilege of becoming migrants for the cause. But the disbelievers could not bear to see them all moving out either. Some mischievous elements caught hold of them on the outskirts of Makkah. One evil Qurayshi youth, Huwayrith bin Naqith started jabbing at the camel on which the Prophet's daughters were riding, and the camel reared up in the air, and the two girls fell down. When he saw this he ran away.

When they reached their destination, the Prophet (peace and blessings be upon him) received them. He was very happy to see them alive and well. Those whom Allah Almighty protects, no one can harm them.

When Fatimah was eighteen years old and prominent personalities started proposing for her, but the Prophet (peace and blessings be upon him) said he was waiting for a sign from Allah. One day 'Ali came to see the Prophet (peace and blessings be upon him) but he was very shy and diffident and seemed to be holding something back. The Prophet (peace and blessings be upon him) realized what was on his mind and asked him if he came to propose marriage to Fatimah. 'Ali answered that he had. The Prophet (peace and blessings be upon him) asked Fatimah what she thought of the proposal. She started to weep silently. He then told her that 'Ali was a learned, kind-hearted and brave young man. Fatimah accepted her father's decision. He then asked 'Ali if he had some money for the dowry. 'Ali replied that the Prophet (peace and blessings be upon him) had seen his life from the cradle and knew his financial position very well. Then the Prophet (peace and blessings be upon him) asked him where his shield was, and said that would be the dowry for Fatimah. 'Ali sent it to the market with his slave to be sold and got four hundred Dirhams for it. This he gave to the Prophet (peace and blessings be upon him) who asked him to keep the money and buy some things for the house and perfume for the wedding. Then he asked his esteemed companions to attend the ceremony.

Ali read out a speech for the occasion: 'All Praise is for Allah. We are grateful to Him for His Bounties and His Blessings. I bear witness that None has the right to be worshipped but Allah, vouching for Him so it will reach Him and gain His Favor. The Prophet (peace and blessings be upon him) has married his daughter, Fatimah to me and the Mahr has been fixed at four hundred Dirhams. Now all those present please listen to what the Prophet (peace and blessings be upon him) has to say and bear witness.'

After that the Prophet (peace and blessings be upon him) praised Allah Almighty and recited the marriage ceremony, after asking Fatimah for her consent. He announced the Mahr and told all those present that Allah had commanded him to have Fatimah married to 'Ali. After that he prayed for a happy and blessed future for the bride and groom.

Some basic things were purchased for the house to which 'Ali and Fatimah moved. A bed, a pillow filled with the leaves of dried date palm, a plate, a glass, a water bag and a grinding stone, these were the few things with which the daughter of the Prophet (peace and blessings be upon him) set up her new home. The house that was available was quite a distance from the Prophet's Mosque. The Prophet (peace and blessings be upon him) wished his daughter could live closer to him, so that he could see her daily. When one of the Companion Harithah bin Nu'man Ansari, came to know of this he approached the Prophet (peace and blessings be upon him) very respectfully, saying he had a number of houses close to the Prophet's Mosque and he was welcome to choose any one of them. This would make that particular house dearer to him. The Prophet (peace and blessings be upon him) was very moved by this offer and chose one for Fatimah So, 'Ali and Fatimah moved in and started the routine of daily life. It was usual for her to grind the wheat, fetch water from the well and cook their meals.

Since she was not very healthy, the siege having left its mark on her, Fatimah used to get very tired with all this hard work. On one occasion after a battle, a lot of money, precious jewelry and prisoners of war, both men and women, were taken by the Muslim army. 'Ali suggested that she should go to the Prophet (peace and blessings be upon him) and ask him for a maid to help.

Fatimah went to see her father and request him for some help. He was not at home and she left a message with 'A'ishah. At night, before going to sleep, her father came to visit her. He told her that he would give her something much better than a slave girl. And he taught her some phrases in praise of Almighty Allah. These, he said, were better than any maid. And he taught her to recite thirty-three times Subhanallah (Glory be to Allah), thirty-three times Alhumdulillah (All praise is for Allah), thirty-three times Allah-u-Akbar (Allah is the greatest).

Fatimah spent her entire life as a pious servant of Allah, always patient and grateful to her Maker, there was not a word of complaint from her, however difficult the circumstances. The world and its attractions held no charm for her. Her motto in life was always service for Islam. In the battles she was at the front nursing the wound the sick. When her father was injured in the battle of Uhud, it was she who burnt a part of a straw mat and used its ashes to stem the flow of blood. There is a narration in Sahih Al-Bukhari that when the Prophet (peace and blessings be upon him) was asked on one occasion whom he loved best in the world he named his youngest daughter, Fatimah.

Feeling the world not to be precious , A characteristic of the salaf

From the morals and manners of the Salaf (Pious predecessors) was that they would feel that the world was insignificant as the Messenger of Allah(  Peace be upon him) said, “What is the world compared to the Afterlife except like one of you was to put his finger in a sea and see how much water it retains'" He (Peace be upon him) also said, 'If the world meant as much as a wing of a mosquito to Allah, He would, not have let the disbeliever take a drink of water (from it).

Maalik ibn Deenar (Rahimahullah) said, "Beware of the sorcerer (the world) who enchant the hearts of the scholars distracting them from Allah the Most High. Its nature is uglier than the magic Haarut and Maarut came with, since their magic separated a man from his wife, where as the world separates a slave from his Master."

Hasan al-Basri used to say, 'We have met a certain people to whom the world was like something entrusted to them which they would have to give back to its owner. They saw that they did not own anything therein, so they traveled lightly to the hereafter’.

‘Abdullah ibn Mubarak would say “The world is the believers’ prison.  The best action in the prison is patience and control of one’s anger. The believer has no country in the world. His land will be there tomorrow in the afterlife.

One of the Salaf used to say:”If you want to be close to Allah then put an iron wall between yourself and your desires”. 

Source: from the characteristics of the salaf

Taking Advantage of Youth, Health and Free Time

Taking Advantage of Youth, Health and Free Time and Hastening to do Good Deeds before the Occurrence of that which will cause these Things to Cease

The Messenger of Allah (Peace be upon him) said:

"Free time and good health are two blessings (from Allah) that many people take for granted."

The Messenger of Allah (Peace be upon him) said to a man, while admonishing him:

"Take advantage of five before five: Your youth before you become old; your health before you become sick; your wealth before you become poor; your free time before you become busy; and your life before you die".

Ghaneem bin Qays said:

"We would take admonition in the beginning of Islam from the following: 'O son of Adam! Perform deeds in your free time for the time when you will be preoccupied; in your youth for the time when you will become elderly; in your health for the time when you will be sick; in your worldly life for the time when you will be in the Hereafter; and in your life for the time when you will be dead."

The Messenger of Allah (Peace be upon him) said:

"The person with the worst reckoning on the Day of Judgment is the one with sufficient means, the one with free time."

Shuraih once saw some of his neighbors wandering about aimlessly, so he said to them:

"What is the matter with you?" They replied: "We have free time today." So he said: "Is this what the one with free time was ordered to do?"

Abud-Dardaa wrote to Salmaan:

"From Abud-Dardaa to Salmaan: O my brother, take advantage of your health and your free time before some affliction befalls you which none of the people will be able to remove from you."

Al Awzaa'ee wrote to one of his brothers:

"To proceed: You are surrounded from all sides (by the Devil) and he is constantly whispering to you every day. So be fearful of Allah and of standing in front of Him."

I was with Sufyaan Ath-Thawree in Al-Masjid Al Haram, when he said:

"O 'Ataa, we are sitting while the day is busy doing its affairs." I said: "I am in a good state, if Allah wills." He said: "Yes, but it is about hastening to take advantage (of one's time)." Then he told me: "0 'Ataa, verily when the believer is in his final place of standing, he will see with his eyes what Allah has prepared for him in Paradise, but yet (in spite of this), he will wish that he was never created due to the state of fright he will be in."

Ibn As Samaak entered into the presence of Abu Bakr An Nahshalee while he was in the marketplace praying with head motions, so he (Ibn AsSamaak) said: ' SubhanAllaah over such a state of being!' So he (i.e. Abu Bakr) said:

"O Ibn As-Samaak, I am taking advantage of (my time before) the closing of my book (of deeds)."

'Abdaan bin 'Uthmaan narrated saying: I heard Ibn Al-Mubaarak say:

"Take advantage of performing two prayer units (rak'ah) to draw closer to Allah when you are in a relaxed state and not preoccupied. And when you feel like uttering words of falsehood, replace that instead with tasbeeh (i.e. saying SubhaanAllaah)."

As-Sarree As-Saqatee said:

"Every day that has passed by, you will not find anymore

So if you are upon one (now, i.e. another day), then treat it greatly."

Sa'eed bin Saalim said:

"Rawh bin Zinbaa' came upon a home between Makkah and Madeenah on a summer day and brought his food home with him. At that point a shepherd was descending from a hill, so he said to him: 'O shepherd, come here to eat.' The man replied: 'I'm fasting.' Rawh said: 'Are you fasting in this intense heat?' So the shepherd said: 'Should I then let (all) my days go in vain?' So Rawh recited the following poetic verses:

'You have been stingy with your days, O shepherd

Whereas Rawh bin Zinbaa' is generous with his.'"

 'Abdullaah bin Al-Mu'taz said:

"Seize the available opportunity, and do not anticipate tomorrow. For who can guarantee that tomorrow will occur?"

Hafsah bint Sireen used to say:

"O gathering of youth! Perform (righteous) deeds, for indeed the time for performing actions is during the age of adolescence."

One wise man once wrote to one of his brothers who was young:

"To proceed: Indeed, I see that the majority of those who die are the youth. And the proof for this is that the elders are few”.

A man from the family of Dawood At-Taa'ee, said: "I said to Dawood At-Taa'ee: 'O Abu Sulaymaan! You are aware of the family ties between us and you, so advise us.' So his eyes filled with tears. Then he said:

'O my brother, verily, the night and the day are stages that the people pass through - stage by stage - until this takes them to the end of their journey. So if you are able to put forth a provision during every day's stage, then do so, for indeed, the end of the journey is as near as it can get, and the affair (i.e. Day of Judgment) is quicker than that. So take provisions for your journey. And take yourself to account, for indeed (on that Day), you will not be able judge in your affair. So it is as if your affair has come upon you all of a sudden. And I don't know anyone that is more heedless of this than me.' Then he got up and left me."

'Umar bin Muhammad bin Ahmad once recited the following poetic verses:

"You are immersed in reckless hopes

You don't know when your time (i.e. death) will come

Do not let good health deceive you

For it is from the most painful of illnesses

Every soul is dependent upon its (present) day

For in the morning (i.e. tomorrow), his hopes are cut off

Therefore, do good and strive hard in that

Before you are prevented from deeds."

AlWaleed bin Saalih narrated from a man who said: I saw the Prophet (Peace be upon him) in a dream and he said to me:

"Whoever treats his two days (i.e. today and tomorrow) equally is cheated. Whoever's tomorrow is the worst of his two days is cursed. Whoever doesn't acknowledge the deficiency in him is given into deficiency. And whoever is given into deficiency, death is better for him."

Abu 'Abdillaah Ahmad bin Ayoob once recited :

"Take advantage of your free time by exceeding in prayer

For perhaps your death will befall you all of a sudden

How many a healthy person have you seen not having any illness

Yet his healthy soul has departed (in death) unexpectedly."

Abridged from the book Iqtidaa-ul-‘Ilm al-‘Amal (Knowledge Mandates Action) By Imam Abu Bakr Ahmad bin ‘Alee Al-Khateeb Al-Baghdaadee [Died: 463H]

Some beautiful sayings of Sufyan Ath-Thauree

"Were certainty of faith to become firmly fixed in the hearts of people, each person would become excitedly hopeful or extremely fearful - hopeful for (rewards from) Allah, the Possessor of might and majesty, or fearful of the Hellfire".

"True certainty of faith means not to accuse your Lord of any of the things that befall you."

"The only situation which I feel is analogous to the departure of a believer from this world is the departure of a baby from its mother’s womb, from the gloominess (inside of its mother’s womb) to the spirit (and freshness) of the world."

A man said to Sufyaan, “Advice me.” Sufyaan said, “Work for this world in proportion to the time you will stay in it (which does not amount to many years). And work for the Hereafter in proportion to the time you will stay in it (for eternity) - and peace (be upon you).”

“In our view, a person does not have an understanding of the religion until he thinks of a hardship as a blessing, and comfort and luxury as being a hardship.”

“Zuhd (desiring little from this world because of one’s preoccupation with the Hereafter) means not having long-term hopes for this world, and it does not mean eating coarse food and wearing a tattered robe.”

“Verily, the examples of this world are a loaf of bread over which some honey is spread: a fly passes over it and has its wing cut off (being caught in the stickiness of the honey); and a loaf of dry bread: a fly passes over it and is unable to take anything from it.”

“Evil deeds are the disease, and the scholars are the cure. Now, if scholars become corrupt, who will cure the disease?”

“A scholar is like a doctor: He places his medicine over the area that is affected by the disease.”

“Love people in proportion to the (good) deeds they perform. Become humble and flexible when you are invited to perform a good deed, and become rigid and defiant when you are invited to commit a sin”

 “If you want to know the true value of this world, look at the value (and character) of those people who have it (i.e., of those people who are rich and prosperous).”

“The following three are from patience: do not speak about a calamity that has befallen you, do not speak about your pain; and do not praise yourself”.

“Be happy with religion and forsake the life of kings, just as kings are happy with life and have forsaken the religion”.

“If you do not travel with the provision of piety,

And if you meet after death one who did have the provision a plenty,

You will regret that you had not been like him,

And that you did not save up (for the hereafter) as he did.”

“Be happy with religion and forsake the life of kings, just as kings are happy with life and have forsaken the religion”.

“If someone invites you (to meet with him) and you fear that he will corrupt your heart and your religion, then do not answer him”.

If you see a recite (of the Quran) always seeking refuge at the gate of the ruler (desiring financial favors from them), know that he is a thief. And if you see him always seeking refuge with rich people , know that he is a show-off”.

"Beware of filling your stomachs for doing so hardens your heart. And suppress your anger. And do not laugh too much, for laughing a great deal kills the heart".

"The vision of one's eyes is meant for this world, and the vision of one's heart is meant for the hereafter. When a man looks with his eyes he benefits naught. It is when he looks with his heart that he benefits". 

“Live moderately. Beware of imitating arrogant people. And in your food, drink, clothing, and means of conveyance, seek out that which is not specifically purchased by profligate and extravagant spenders. And when you seek out advice, let the people you go for advice, be the people of piety – people who fear Allah (the Possessor of might and majesty) and who are trustworthy.”

Source: The biography of Sufyaan Ath-Thauree by Salaahu-Deen ibn 'Alee ibn 'Abdul-Maujood

Some quotes of Hasan Al-Basri regarding death

Dear brothers and sisters, it is very important that we reflect and take admonitions from these statements made by Hasan al-Basri regarding death so as to prepare ourselves for the inevitable death ahead of us that we soon going to encounter.  One of the greatest figure of his time, the eminent scholar and the great Imam, Hasan al-Basri was a taabi’ee famous for his wisdom, eloquence, asceticism, and fear of Allah which signifies why his words appear like pearls and why Muslims still loves him.(May Allah have Mercy on him)

Some of his sayings regarding death 

“The soul of the son of Adam will depart this life with three sorrows: for not having his fill, for not reaching what he hoped for and for not preparing well for what he is going to face.”

 “I have never seen a certainty closer to being doubted than people versus death. (They are certain it will strike them)  yet, they ignore its immanence. I have never seen truth that is closer to falsehood than that demonstrated by their statement, “We seek Paradise”, yet, they ignore seeking its path.’”

“O son of Adam! Sell your current life for your latter life, and you will win both. Do not sell your latter life for this life, and you will lose them both. The period of stay is short, and the righteous ones went away before you, so what are you waiting for? Do you wait your turn? By Allah, it is about to come, and then the latter ones will join the former one among you.”

“If it were not for three son of Adam would not have lowered his head: death, illness and poverty. Other than that, however he is proud.”

“Death has exposed the reality of its life and did not leave delight to be felt by those who have sound minds. “

 “Those who were before you, used to often consider the nearness of death. One of them would often take water for purity, fulfill the call of nature and perform Ablution, fearing that Allah’s Command (death) might come to him while he is not in a state of purity.”

“If son of Adam knew death carries comfort and relief for him, it will still be hard for him to die, because of the agonies, hardships and afflictions that accompany death. So what about when he knows nothing about what death is carrying for him, whether eternal delight or everlasting torment”

 “He, who did not die all of a sudden, will get ill all of a sudden. Therefore, fear Allah and beware of His surprises for you.”

Hasan Al-Basri was asked: O Abu Said! How are you “Like he who awaits death when night falls, and in the morning, he does not know if he will live through the night or in which state (or condition) he will die”.

Hasan Al-Basri was asked, “O Abu Said! What should we do? We sit with people who make us afraid (from death) that makes our hearts fly away.”  He said, “By Allah! If you associate with someone who makes you afraid, so that you earn safety, is better than associating with someone who makes you feel safe, for in this case, un-safety might touch you.”

While Hasan Al-Basri was in the mosque, he took a deep breath and then said, “Had the hearts had life or righteousness in them, they would have made you weep of a night the day in its aftermath is the day of Resurrection, during which the creations will see more naked bodies and weeping eyes than before.”

Hasan Al-Basri asked his mother, “O my mother! Do you like to meet Allah the Exalted now?” She said, “No, for I have disobeyed Him.”

Once, Hasan Al-Basri passed by a man who was laughing and asked him, “O my nephew! Have you safely passed over the Sirat?” He said, “No.” Hasan Al-Basri asked, “Have you received news that you will end up in Paradise or Hell?” He said, “No Hasan Al-Basri asked him, “Why do you laugh then, May Allah save you, while the matter ahead is horrifying?” That man was never seen laughing until he died.

Also, Hasan Al-Basri wept very hard, and he was asked why he wept. He replied, “For fear that Allah might throw me in the Fire and care less about me.”

Hasan Al-Basri visited an ill person and found him suffering in the agonies of death. When Hasan Al-Basri witnessed the hardship and stupor of death that man was experiencing, he went back to his family with a different color or attitude than the one he left with. They said, come eat, May Allah grant you Mercy. He said O my family! Take away your food and drink. By Allah! I witnessed such a difficult death that I will keep preparing for until I meet”

When a funeral passed by Hasan Al-Basri, he said, “What an eloquent lesson that is soon forgotten! What an eloquent lesson if it is brought to a living heart. He then said” what an encompassing headlines that overcame people, as if they are seeing a dream: The dead of tomorrow is burying the dead of today”.

Hasan Al-Basri said to a man who attended a funeral, “if this dead man came back to life, do you think he would perform good deeds” he said “yes” Hasan Al-Basri said, “he won’t come back, but you can still perform good deeds.”

Hasan Al-Basri once participated in a funeral, sat next to the empty grave hole and said,” A matter (life) that ends like this deserves to feel disinterest about its beginning. A matter that starts life this (death) deserves that its end is feared (Hearafter)”

Hasan Al-Basri saw someone eating in the grave yard and commented” this is hypocrite, he sees death before his eyes, but his stomach craves for food!”

Hasan Al-Basri used to say” O son of Adam! You will die alone, be resurrected alone and be recompensed alone. O son of Adam! If all people obey Allah and you disobey Him, their obedience will not benefit you, if they disobey Allah and you obey Him, their disobedience will not harm you, O son of Adam, beware of your sins, for it is your flesh and blood at stake. If you are saved from the evil repercussions of your sins, your flesh and blood will be saved for you. If it is the other destination, then it is a fire that will never be extinguished, a body that will never perish (eternal in torment) and a soul that will never die.”

The sayings are taken from the book "Silent moments" by Abdul-Malik Al-Qasim , translated by Jalal Abualrulb

From the wisdom of Luqman

"Luqman was an Ethiopian slave who worked as a carpenter. One day, his master ordered him to slaughter a goat and bring him the most pleasant and delicious two parts thereof. Luqman did so and brought him the tongue and heart. The master asked: Did not you find anything more pleasant than these? Luqman said: No! After a while, the master ordered him to slaughter a goat and to throw the most malignant two parts thereof. Luqman slaughtered the goat and threw the tongue and heart. The master exclaimed and said: I ordered you to bring me the most delicious parts thereof and you brought me the tongue and heart, and I ordered you to throwaway the most malignant parts thereof and you threw the tongue and heart, how can this be? Luqman said: Nothing can be more pleasing than these if they were good, and nothing can be more malicious than these if they were malignant." (1)

Luqman said to his son, “Wisdom is in doing ten things – enlivening the dead heart, sitting with the needy, staying away from the gathering of kings, honoring the humble, freeing the slave, being hospitable to the stranger, enriching the poor, and venerating the people of honor. These things are better than wealth, are a protection from fear, a weapon in war, a merchandise at the time of commerce, an intercessor when afflicted with terror, an indication that conviction has entered the heart, and a covering when no clothes can cover one [on the Day of Judgment].” (2)

Luqman al-Hakim, peace be upon him, said to his son, “O my son! Man is composed of three thirds – a third for Allah, a third for himself and a third for the worms. The third that is for Allah is his soul; the third that is for himself is his actions, and the third that is for the worms is his body.” (3)

I was told by my father after ‘Amr Ibn ‘Uthman after Damurah Ibn Hafs Ibn ‘Umar as saying: “Luqman placed a bag of mustards beside him and started to advise his son, giving him with every piece of advice a mustard till it all ran out. He said: O my son! I gave you advice that if a mountain was given, it would split” (4)

A man went to Luqman, the wise and asked: Are you Luqman? Are you the slave of Bani Nuhas? He said: “Yes!” The man said: You are the black shepherd! He said: As for my skin being black, it is apparent, so what is it about me that amaze you? The man said: “That people come to visit you in throngs! That people crowd at your door, and they are pleased with your speech”.  Luqman said: “0h my cousin! If you do as I say , then you will be the same, He said “And what is that” Luqman said “ Lowering my gaze, holding my tongue, honoring my guests, preserving the rights of my neighbor, and refraining from which that does not concern me, that has made me become as you see me now”.(5)

Narrated Al-A'mash after Mujahid: Luqman was a black huge slave, thicklipped, and crackedfooted. 'Umar Ibn Qais said: "Luqman was a black slave, thick-lipped and cracked-footed. It happened while he was preaching some people, a man came to him and said: aren't you the one who used to look after the sheep with me at such and such place? Luqman said: yes, I am! The man said: then, what made you of that position? Luqman said: telling the truth and keeping silent regarding what does not concern me." (6)

Luqman said to his son: "0 my son! Set apart with evil and it will set apart with you, for evil begets nothing but evil."(7)

Luqman said to his son: "0 my son! I have never regretted because of keeping silent. If words are silver, silence is golden”(8)

Luqman said to his son: "0 my son! Do not wish for befriending a fool that he may think you approve his foolishness. And, do not take the wise man's rage easily that he may abstain from you."(9)

Luqman said to his son: "0 my son! Take Allah's Obedience as your trade, and you will gain profits without having any merchandises."(10)

1-      Stories Of The Quran by Ibn Katheer

2-      Preparing for the day of judgment by Imaam Ibn Hajar Al-‘Asqalani

3-      Preparing for the day of judgment by Imaam Ibn Hajar Al-‘Asqalani

4-      Stories Of The Quran by Ibn Katheer

5-      Gems and jewels  by Abdul Malik Mujahid

6-      Stories Of The Quran by Ibn Katheer

7-      Stories Of The Quran by Ibn Katheer

8-      Stories Of The Quran by Ibn Katheer

9-      Stories Of The Quran by Ibn Katheer

10-   Stories Of The Quran by Ibn Katheer

International Patents for Quranic eye drops

For the first time, an Egyptian scientist manufactures drops for treating cataracts inspired by Yoosuf's shirt.

This is an interview with Prof. Dr. ‘Abdul Basit Muhammad sayyid a researcher in the National Research Center in Egypt who acquired two international patents after manufacturing eye drops to treat cataracts, inspired by the text of Soorah Yoosuf.

Q. Every idea has a beginning. What was it and how did this research begin?

A. It began with the Holy Quran. One day at Fajr I was reading the Book of Allah, in the story of Yoosuf (Joseph) peace be upon him. That amazing story made me pause and I began to think of the verses which tells the story of the conspiracy of Yoosuf’s brothers against him, and how his father ended up after he lost him, how he lost his eye sight and was affected by cataracts, and then how the Mercy of Allah reached him in the shirt of healing which the bringer of glad tidings threw on his face and he regained his sight.

 I began to wonder what could have been in Yoosuf’s shirt so that this healing could take place and his eyesight could be restored. Although I believe that the story tells of a miracle which Allah, Most High, caused to happen at the hands of one of His Prophets, namely Yoosuf, peace be upon him, I realized that in addition to the spiritual aspect that may be understood from the story, there was also a material aspect which we may understand through research and which would confirm the truthfulness of the Quran which tells us this story as it happened. So I began to research until Allah guided me to this matter.

Q. Can you explain scientifically the meaning of the whiteness that effects the eye or what is called cataracts?

A. The whiteness that affects the eye or cataracts is a kind of opacity which happens in the lens of the eye and prevents light from entering either partially or completely, according to the degree of opacity. When this opacity reaches the ultimate limit, the vision is weakened to such an extent that the patient cannot see the movement of a hand close to the eye and he cannot distinguish anything that he sees.

To explain contracts in scientific terms, the lens of the eye is formed of a capsule which contains protein, and this protein consists of what is called Alpha crystalline, Beta crystalline, Gamma crystalline and albumin. It is changes in the denatured protein that causes opacity, which begins and then increases gradually. This protein in the capsule of the lens is arranged in harmonious manner in a small shape, in other words, each type of it is arranged in small shape composed of two arms folded around one another in harmonious, manner so that it can perform its function of letting light through that falls on the eye. Changes in the nature of this protein indicate a change in the degree of harmony and precise order. This change leads to random distribution. To make it clearer for the reader we can liken it to the white albumin, which is transparent and allows light to pass through or makes it turns in to random distribution and becomes opaque and it is not possible to see things through it. This is the opacity.  

Q.How are cataracts treated according to current medical methods?

A.Up until the current time, treatment has focused on surgery, whether it is the traditional method of removing the opaque lens or siphoning off the protein of the lens and implanting a lens in part of the capsule. In either case, of course the strength of vision does not return to the way it was.  

Q.How did you reach a solution to this chronic problem from the holy Quran?

 A. As previously stated and as I indicated, the lens of the eye is formed of a capsule containing protein that is distributed and arranged in small form, and changes in the nature of this protein or changes in the way it is arranged, lead to random distribution, which causes opacity. Hence I began to think of finding a substance that would isolate the protein that is not in harmony by means of a physical process. Not a chemical one, so that it would go back to its proper, harmonious, folded status. Because no previous research was to be found on this matter in the scientific periodicals, I was faced with difficulty on how to begin or how to find a starting point. We found the first glimmer of hope in Surah Yoosuf, where it speaks of Yaqub (Jacob, Yoosuf’s father) in the passage where Allah says:

And he turned away from them and said: "Alas, my grief for Yusuf (Joseph)!" And he lost his sight because of the sorrow that he was suppressing.” (Soorah Yoosuf, 12:84)

What Yoosuf did, on the basis of revelation from his Lord, was to ask his brothers to take to their father a shirt of healing:

"Go with this shirt of mine, and cast it over the face of my father, he will become clear-sighted, and bring to me all your family." And when the caravan departed, their father said: "I do indeed feel the smell of Yoosuf, if only you think me not a dotard (a person who has weakness of mind because of old age)."  They said: "By Allah! Certainly, you are in your old error." Then, when the bearer of the glad tidings arrived, he cast it (the shirt) over his face, and he became clear-sighted. He said: "Did I not say to you, 'I know from Allah that which you know not. (Soorah Yoosuf 12:93-96)

Q: What could there have been of healing in the shirt of Yoosuf (peace be upon him)?

A. After thinking about it, we could not come up with anything other than sweat. So our research was about the components of human sweat. We took lenses that had been extracted from eyes by traditional surgical methods, and we soaked them in sweat, and we found that gradual transparency began to occur in these opaque lenses.

The next question was: Were all the components of sweat effective in this case, or was it just one of these components? By separating them, it was possible to reach one of the basic components, which is the compound urea, which can be chemically prepared. By carrying out experiments on laboratory animals in which opacity or whiteness of the lens of the eye had been introduced by means of rays or  by means of what is called opacity caused by galactose, it was found that this chemically prepared galactose caused whiteness of the lens. It was also proved that they had this disease by means of an examination using slit lamp and ultra sound waves, and by shining red lights on the lens of the eye.

After that, the matter required carrying out tests on a physiological sample done on the computer, which takes half an hour and costs 0.25 million dollars. Opacity was introduced to the lens of the eye and the amount of light passing through it was calculated by computer before putting drops in the eye. It was found to be no more than 2 percent, and after putting the drops in the eye it was found that the amount of light passing through increased from 2 percent to 60 percent in a quarter of an hour, then to 90 percent after 20 minutes, then to 95 percent after 30 minute, and to 99 percent after an hour.

Q. Are there any side effects to using sweat?

A. Not at all. This was a matter of great concern especially since sweat is regarded as an expelled waste product and especially the effective substance in sweat which as we have stated above is a derivative of urine. Hence it was essential to carry out official experiments on laboratory animals and give them these compounds in a concentrated form that was 10 times stronger, either by mouth or by injections in the pericardium. No side effects or toxic effects were found at all; it did not affect the functions of the liver, kidneys, brain or blood.

Q.This has to do with experiments on animals, namely rabbits, and on physiological samples. What about experiments on humans?

A. The results of experiments carried out on 250 volunteers recorded the disappearance of this whiteness and restoration of eyesight to more than 90 percent, as for the cases which did not respond it was found in clinical examinations that the protein of the lens had become transparent, but there were other reasons, such as disease of the retina, which meant the eyesight was not restored to its natural levels. And as for its effect on the heart, no such side effect was seen, and there were no effects on the function of the liver, kidneys , brain or blood.

Q. Are there diseases other than cataracts which can be treated by these drops?

A. Yes, there is also whiteness of the cornea. Weak eyesight may results from thrombosis or changes in the nature of the corneal protein. It was also proved by means of experiments that putting these drops twice a day for two weeks takes away this whiteness in the pupil or iris of the eye, application of these drops restored the eye to good health after two weeks.

Q: Do you think that this research represents an incentive to do more research and applied studies based on the texts of the Holy Qur’an and Sunnah?

A. Definitely. The miracles of the Holy Quran never cease. I believe that focusing on studying the texts of the Quran and Sunnah with awareness will open new horizons in all fields, to serve mankind in all places.” 

Source: Islamic Medicine by Yusuf al-Hajj Ahmad, P. 395

(The article found in the website is an abbreviated version of the original)

Jacob and the Angel of Death

It was said that that the Prophet Ya’qub (Jacob) ‘Alaihi Salam said to the Angel of Death, “I need something from you, and the angel of Death asked him what he wanted. Ya’qub said, “That you inform me when my term comes to an end, when the time comes that you capture my soul. “ The angel of Death said, “I will send two or three emissaries to you.

When Ya’qub’s term came to its expiration date, the angel of Death came to Ya’qub who asked, “Have you come to visit or capture my soul?” He said, “To capture your soul” Ya’qug said, “Did you not tell me that you will send me two or three emissaries?

The Angel of Death answered him , “Yes, and I did; the white hairs you have that used to be black, the weakness in your body after it was strong and your becoming bent after it was straight. These are my emissaries” 

Source: Silent Moments by Abdul-Malik Al-Qasim

Some rare dreams

Once a man visited a cemetery. Looking at the graves, he said to himself: "I wish that a miracle takes place and that some of these people come out and tell me about what they saw!" He then sat beside one of the graves pondering, when he was seized by slumber. In his sleep, someone appeared to him in a dream and said: "Do not boast about the way you fashion the gravestones and how you maintain the look of the cemetery. For under these gravestones there are people whose cheeks have decayed. Some are blessed and are awaiting God's reward and His paradise, while others are distressed with their past and are suffering the consequences of their deeds. Beware of heedlessness."


Imam Al-Junayd reported that he was once sitting by his doorsteps. A blind man who was asking people to help him passed by him. Al-Junayd said to himself: "If this man trusted in God Almighty and sat on the corner of a street, or at the entrance of a mosque, God Almighty will surely provide for him without his asking." Al-Junayd continued: "That night, a copper tray was placed before me in a dream, and that blind man was laid on it. A voice then said to me: 'Eat from the flesh of this man.' I replied: 'God is my witness, I did not backbite him. It was only a thought, and my tongue never uttered a word of that.' The voice then said: 'Remember, 0 Junayd, such an excuse cannot be accepted from a person with your level of knowledge."


After Al-Junayd's death, a disciple saw him in a dream and asked: ''What did God Almighty do to you, 0 Junayd?"Al-Junayd replied: "All the knowledge went away, and all the thoughts disappeared. Only a few prayers (Raka'h) which we used to pray in the depth of the night were of any benefit to us'.


Ibrahim AI-Khurabi once said: "I saw Bishr Al-Hafi in a dream. It seemed as though he was leaving the Mosque of Rasafa. As he walked away from the mosque, the sleeve of his shirt looked weighty, and something kept on moving inside it. I asked him: 'What did God Almighty do to you?' He replied: 'He forgave me, and He was generous to me.' I asked: 'What are you carrying in your sleeve?' He replied: 'The soul of Ahmad Ibn Hanbal visited us yesterday, and it was welcomed with showers of gems and pearls. This is the share I was able to gather from that welcome.' I asked: 'What happened to Yahya Ibn Ma'in and Ahmad Ibn Hanbal after that?' He replied: 'They were called to visit the Lord of the universes, and they were welcomed with heavenly banquets.' I asked: 'Why did you not eat with them?' He replied: 'My Lord knew how little I care for food, and He allowed me to look at His Divine Countenance.'"


One night, a woman who lived in Mecca read the Qur'an before going to sleep. In a dream, she saw maids of honor circumambulating  the Ka'aba- and carrying fine sheets covered with safflowers. The woman exclaimed in her dream: "Glory be to God! Who are these women?" A voice said to her: "Do you not know that tonight is the wedding of Abdul-Azlz Abi Dawud?" The woman woke up scared from her dream, as she heard a bursting noise coming from the street. She inquired about it to find that Abdul-Azlz Dawud has just died.


Once upon a time, a king hired a private tutor to teach his children the Qur'an and proper conduct. After the teacher had died, one day the king's children went to visit the grave of their teacher. After paying the customary greetings, they sat beside his grave and engaged in a mundane conversation, ate some fruits, and threw the peels and pits on the side of the grave. That night, the teacher came to the king in a dream and told him: "Instruct your children to refrain from visiting my grave, for they have certainly offended me." When the children learned from their father about what happened, they cried and exclaimed: "God bless his soul, for surely he is still teaching us proper conduct, even after his death."


A man said to Imam Ibn Seerin: "A man saw himself in a dream piercing eggs from the top, extracting the egg white, and leaving the egg yoke." Imam Ibn Seerin replied: "Let him come here and tell me his dream in person." At three different occasions, the man kept on asking about the meaning of that dream, and Imam Ibn Seerin insisted on the same reply. Finally, after taking a promise from Ibn Seer'in, the man confessed that he is the person who saw that dream. Imam Ibn Seer'in asked someone to call the chief of police and to tell him that this man is a body snatcher who digs the graves and steals their contents. The man immediately asked for forgiveness, repented from his doing, and promised never to do it again.


Once Sufyan Bin 'Uyaynah saw Sufyan Al-Thawri in a dream and asked him: "What is the special virtue that makes God Almighty love you?" Sufyan Al-Thawri, God bless his soul, replied: "Knowing less about people." Ibn 'Uyaynah then said: "Advise me." Sufyan Al-Thawri replied: "Use what I have just told you." Ibn 'Uyaynah added: "God have Mercy on you. There are many good brothers here, and each one of them may intercede for his fellow brother on the Day of Judgment." Sufyan Al-Thawri replied: "I wish not to know you from this day on. Have you seen harm coming from other than people you know?" Ibn 'Uyaynah continued: "I suddenly woke up crying from my dream."


Someone used to regularly recite special prayers and offer their blessing to the benefit of the soul of Raibi'a Al 'Adawiyyah, God be pleased with her. One night, he saw her in a dream, and she said to him: "Your gifts are carried to us on trays of light and are covered with light."


A man came to Imam Ibn Seerin and said: "I saw a big bird that landed upon a jasmine tree in a dream, and he ate all its flowers." Ibn Seerin's face became alarmed as he replied: "Your dream means the death of scholars."


source: Ibn Seerin's dictionary of dreams by Muhammad Al-Akili

The piety of Umar bin Abdul Azeez

Umar bin Abdul Azeez is considered fifth caliph among the Khulafa ar-Rashideen(The rightly guided caliphs). Most of the scholars among Muslims say that the Khulafa ar-Rashideen are five:Abu bakr, Umar, Uthman, Ali, and Umar bin abdul Azeez. (May Allah be Pleased with them)

Before becoming caliph Umar bin Abdul Azeez wore showy and costly clothes. However, after becoming caliph he adopted the life style of a poor in his food and clothing. 

Malik bin Dinar relates “People used to say,”If anyone can be said to be a Zahid(ascetic), he is Umar bin Abdul Azeez. (Because the world came to him and he renounced it).

After Umar bin Abdul Azeez took oath for caliphate, they brought a horse from the royal stable for him. But he refused by saying his personal mule was sufficient for him. And when he was returning home his slave said to him, “You look sad”. He said, “If anybody has a right to be grieved today, it is me. Is it a light burden? Before I am asked to explain the written register of my actions, I will have to give the people their dues”. And when he entered his house, he started weeping until his beard became wet. His wife becoming alarmed and asked him whether he was well. He said, “How can I be well? The burden of the entire ummah has been put around my neck. I have been overburdened with the naked, the hungry, the sick, the oppressed, the travelers, the captives, the children, and the poor with large families. I am weeping for the fear of being asked to render accounts and my possible failure to do so on the day of Reckoning”.

After becoming caliph he said to his wife, “Deposit all your jewelry in the treasury or I shall part with you, because I don’t like that you, your jewelry and I should live under the same roof”. His wife soon sent all her jewelry to the treasury. 

Yunus bin shabib says, “I had seen Umar bin Abdul Azeez before he became caliph. Then the belt of his trouser was sunken into his abdomen due to his plumpness but after he became caliph he became so thin that each and every bone could be counted”.

Umar bin Abdul Azeez’s son says, “Abu Jafar Mansoor asked me about his wealth when he died. I said four hundred dinars and had he lived a few more days, it would have come down more”.

Maslama bin Abdul Malik says, “I visited Umar bin Abdul Azeez during his sickness. I saw that he was wearing a dirty shirt. I said to my sister (that is his wife), “Why don’t you wash his shirt? She said “He has no other shirt to change into”.

His slave Abu Omayya says, “One day I said to my master’s respectable wife, “I am sick of eating lentils” she said, “Your master eats them daily”

His wife states during his caliphate when he used to come home from outside he would go in to prostration and he would fall asleep weeping. When he woke, he would start weeping again. 

Sayeed bin Saweed says that once when Umar bin abdul Azeez came to lead the congregational prayer on Friday, he saw his shirt had patches in front and in the back. A man said to him,” Amir al Muminun, Allah has given you everything. Why don’t you get new clothes tailored? He continued to ponder for some time with his head bent and then said, “Moderation in prosperity and forgiveness in power are great things”.

Once he asked his slave to heat water for him. The slave went and brought it by heating it in royal kitchen. When he came to know where it came from, he sent firewood worth a dirham to replace it. 

It was his custom that so long as people kept sitting by him and talking about affairs of state, he kept the lamp of the treasury burning and when they left, he put it out and lit his own lamp.

Mohamed ibn Fadala relates that Abdullah (son of Umar bin Abdul Azeez) passed by an ascetic who lived on an island. The ascetic saw him and went to him though he had never gone to anyone before and began to say to him,” Do you know why I came to you?” He replied in the negative. Then he said,” Simply because you are son of a righteous and just Imam(leader).

Ata relates that Umar bin Abdul Azeez used to gather legal scholars at night and discussed death and Doomsday with them causing him to weep so much as if there was a dead body in front of him. Abi Sayeb says that he had not seen a man greater in fearing Allah than Umar bin Abdul Azeez.

Obaid bin Hassan says that when his end came and the pain of death started, he asked the people to leave him alone and everybody went out. Maslama bin Abdul Malik and his wife Fatima bin Abdul Malik remained standing at the door. They heard him say, “Bismillah, (in the name of Allah), Please come. These faces are neither of men nor Jinn” and then he recited, (Quran translation) “That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqun (pious).(28:83).

When Imam Hasan al Basri was informed of his death, he said, “The best man in the world has died”.

*Information taken from “The history of Islam” by Akbar Shah Najeebabadi