Making The Graves Into Roads, Playing Fields And Car Parks – Shaykh Muhammad Al-Wassabi


It is permissible to make graveyards into roads and car parks, and to build shops upon them and other types of insults?

The Answer, and Allaah is the One who Grants Success:

Verily, insult and oppression is prohibited whether that is upon the living or upon the dead. Rather, it is more severely prohibited upon the dead due to these two noble Prophetic Hadeeths:

1 – From Abee Hurayrah (radiyAllaahu ‘anhu) who said: that Allaah’s Messenger ( Sallalaahu Alaihi wa Sallam) said: ((That one of you should sit upon hot coals, and thereby burn his clothes and then his skin, is better for him than sitting upon a grave)). Reported by Muslim, no. 971.

2 – From ‘Uqbah ibn ‘Aamir (radiyAllaahu ‘anhu) who said: that Allaah’s Messenger ( Sallalaahu Alaihi wa Sallam) said:
((For me to walk on coal or on a sword is more beloved to me than to walk upon the grave of a Muslim. And I would take more caution around a grave than when I relieve myself or in the middle of the market)). Narrated by Ibn Maajah: 1/499 with an authentic chain of narration. See al-Jaami’ as-Saheeh of ash-Shaykh Muqbil (rahimahullaahu ta’aalaa) 2/280.

I say:
Based upon this, it is not permissible for a Muslim who believes in Allaah and the Last Day to harm his Muslim brother, be he living or be he dead. And it is upon the state authorities to prevent the oppression of those who take the graveyards as roads and markets and places of sitting and resting. And it upon the scholars to clarify the truth that is with them, and Allaah is the One who Grants success.

Shaykhul-Islaam Ibn Taymiyyah (rahimahullaah) said in al-Iqtidaa’, page 325:

( For verily the grave of a Muslim has a status as has come in the Sunnah, as it is the house of the Muslim who has died. So nothing is to be placed upon it from the impure things (an-Najaasaah), and this is in agreement with all the scholars, nor is it to be walked upon, nor is it to be leaned upon, and this is with us and the majority of the scholars (Jamhoor al-‘Ulamaa’). And they are not be present in the neighbourhood of those who harm the dead with statements and evil actions. And it is beloved and wanted that a person visits and sends Salaams upon the person of the grave, and makes Du’aa’ for him. And if the status of the dead person is high, then this right is even more valid ).

And al-‘Allaamah al-Albaanee (rahimahullaah) said in Ahkaam al-Janaa’iz, pages 298-299:

(( And from this we know the prohibition of what some of the Islaamic governments do from the erasing of some of the graveyards of the Muslims, and the digging for the reason of improving living conditions, without any consideration for the status of these graveyards, and without any consideration of the prohibition of walking over them and the breaking of their bones, and other than this.

And no one ponders if the arranging of housing affairs makes allowable these types of opposition. Verily, this is not allowed. For verily, these are not from the necessities (ad-Darooriyaat), but they are from that which reaches perfection. And it is not allowed to inflict this type of opposition and harm upon those who have died. So it is upon those who are living to arrange their affairs without harming those who have died.

And it is truly amazing that you find some of these governments that they have a great concern and value for some stones and old buildings which have been built around the graveyards of the dead, more than they have value and concern for those who have died themselves. And verily, if some of these stones and ancient sites were to suffer some damage in their building designs, then they would go out of their way to alter and fix their building designs. But if it were a dead person, they have no value for it. Because they consider this to be from ancient rare objects which must be preserved! As for the graves of the dead, then they do not preserve them from these people! )) End.

And Shaykh Muqbil ibn Haadee al-Waadi’ee (rahimahullaah) was asked – about making the graveyards into marketplaces. As is mentioned in Qama’i al-Ma’aanid 1/165.

So he responded: (( The graves are considered the houses of the dead, and it is not allowed for anybody to sit on a grave, and it is not allowed for cars to drive over the graveyard, and it is not allowed for anyone to sit upon the grave … And it is not allowed for the people to walk upon the graveyard, and it is not allowed for the graveyard to be changed into a playground or a learning center or a school or a Masjid, and other than these from the interests of the people … And it is obligatory upon the Muslims that they stop doing this, and even if a person were to build a five-storey house or higher than this upon a graveyard, then it would still not be allowable for him to live in, because the Prophet ( Sallalaahu Alaihi wa Sallam) has forbidden that people sit on the grave.

The End

The above is taken from Class 45 of the below most excellent book:

Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen
These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen, Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

The Last Drops of this World – Sayings of the Salaf – Sahih Muslim

Khâlid b. ‘Umayr Al-’Adawî reports, ‘Utbah b. Ghazwân – Allâh be pleased with him – once gave us a sermon. He praised Allâh, then said:

The life of this world has announced its departure and is quickly turning away, and nothing remains of it save the likes of the last drop of water in a vessel as its possessor tries to catch it. You are moving on to an abode that has no end, so move on with the best [deeds] that you have. For it has been said to us that a rock can be dropped from the edge of Hell and fall for seventy years without reaching the bottom. Yet, by Allâh, it will be filled. Do you not then wonder? And it has been said to us that a single entrance to Paradise is as wide as a journey of forty years, yet there will come a day when it will be crowded.

I have seen myself as the seventh of seven [followers of] Allâh’s Messenger – Allâh’s peace and blessings be upon him; we had no food save the leaves of trees which put sores round our mouths. I once got a cloak which I tore in half to share with Sa’d b. Mâlik: I used half as my waist-wrap and he used the other. And yet today, there is not one of us except he has become a governor over some city – and I seek refuge with Allâh that I consider myself great and important when I am small in front of Allâh. Verily there was never prophet-hood except that it gradually changed until it ended up being a kingship, and verily you will see what the governors after us are like.

Sahîh Muslim no. 7624

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Beware do not lift the curtain !… – Sahih Hadith

Tirmidhi #76 records on the authority of Nawwas ibn Sam’an that the messenger of Allah (sallallahu alyhi wa sallam) said:

“Allah has set forth the following as a parable:

There is a road that leads straight to the destination. On either side of the road there is a wall in which there are open doors with curtains hanging on them. From the remote end of the road, a voice calls, ‘proceed straight and do not turn aside’. Whenever someone intends to lift a curtain from the door another voice calls from above. ‘Beware! Do not lift the curtain; otherwise you will be lured inside’.

The prophet (sallallahu alyhi wa sallaam) explained the parable by saying that the straight path is Islam. the walls are the limits imposed by Allah, the open doors are the things that He has prohibited, the voice which calls from the end of the road is the Quran and the voice which calls from above is Allah’s monitor in the heart of every believer”.

It was declared Hasan Gharib by Tirmidhee and sahih by Hakim #245 with Dhahabi agreeing and Al-Albani , Sahih al-Jami’ #3887

Source: Excerpted from the Book “The Spiritual Cure – An Explanation of Suratul Fatihah”, Page 145,  Dar us Sunnah Publishers, Birmingham UK.

Don’t be like Heraclius who recognized The Truth, but instead chose this brief world over ever-lasting Paradise – Sahih Bukhari

From last hadith in The Book of Revelation of the 1st Volume of Sahih Bukhari:

Narrated ‘Abdullah bin ‘Abbas:

Abu Sufyan bin Harb informed me that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Sham (Syria, Palestine, Lebanon and Jordan), at the time when Allaah’s Messenger had truce with Abu Sufyan and Quraish infidels. So Abu Sufyan and his companions went to Heraclius at Ilya (Jerusalem). Heraclius called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius’s question said to them, “Who amongst you is closely related to that man who claims to be a Prophet?” Abu Sufyan replied, “I am the nearest relative to him (amongst the group).”

Heraclius said, “Bring him (Abu Sufyan) close to me and make his companions stand behind him.” Abu Sufyan added, Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (The Prophet) and that if I told a lie they (my companions) should contradict me.” Abu Sufyan added, “By Allaah! Had I not been afraid of my companions labeling me a liar, I would not have spoken the truth about the Prophet. The first question he asked me about him was:

‘What is his family status amongst you?’

I replied, ‘He belongs to a good (noble) family amongst us.’

Heraclius further asked, ‘Has anybody amongst you ever claimed the same (i.e. to be a Prophet) before him?’

I replied, ‘No.’

He said, ‘Was anybody amongst his ancestors a king?’

I replied, ‘No.’

Heraclius asked, ‘Do the nobles or the poor follow him?’

I replied, ‘It is the poor who follow him.’

He said, ‘Are his followers increasing decreasing (day by day)?’

I replied, ‘They are increasing.’

He then asked, ‘Does anybody amongst those who embrace his religion become displeased and renounce the religion afterwards?’

I replied, ‘No.’

Heraclius said, ‘Have you ever accused him of telling lies before his claim (to be a Prophet)?’

I replied, ‘No. ‘

Heraclius said, ‘Does he break his promises?’

I replied, ‘No. We are at truce with him but we do not know what he will do in it.’ I could not find opportunity to say anything against him except that.

Heraclius asked, ‘Have you ever had a war with him?’

I replied, ‘Yes.’

Then he said, ‘What was the outcome of the battles?’

I replied, ‘Sometimes he was victorious and sometimes we.’

Heraclius said, ‘What does he order you to do?’

I said, ‘He tells us to worship Allaah and Allaah alone and not to worship anything along with Him, and to renounce all that our ancestors had said. He orders us to pray, to speak the truth, to be chaste and to keep good relations with our Kith and kin.’

Heraclius asked the translator to convey to me the following, I asked you about his family and your reply was that he belonged to a very noble family. In fact all the Messengers come from noble families amongst their respective peoples. I questioned you whether anybody else amongst you claimed such a thing, your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following the previous man’s statement. Then I asked you whether anyone of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom.

I further asked whether he was ever accused of telling lies before he said what he said, and your reply was in the negative. So I wondered how a person who does not tell a lie about others could ever tell a lie about Allaah. I, then asked you whether the rich people followed him or the poor. You replied that it was the poor who followed him. And in fact all the Messengers have been followed by this very class of people. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing, and in fact this is the way of true faith, till it is complete in all respects. I further asked you whether there was anybody, who, after embracing his religion, became displeased and discarded his religion. Your reply was in the negative, and in fact this is (the sign of) true faith, when its delight enters the hearts and mixes with them completely. I asked you whether he had ever betrayed. You replied in the negative and likewise the Messengers never betray. Then I asked you what he ordered you to do. You replied that he ordered you to worship Allaah and Allaah alone and not to worship any thing along with Him and forbade you to worship idols and ordered you to pray, to speak the truth and to be chaste. If what you have said is true, he will very soon occupy this place underneath my feet and I knew it (from the scriptures) that he was going to appear but I did not know that he would be from you, and if I could reach him definitely, I would go immediately to meet him and if I were with him, I would certainly wash his feet.’

Heraclius then asked for the letter addressed by Allaah’s Messenger which was delivered by Dihya to the Governor of Busra, who forwarded it to Heraclius to read. The contents of the letter were as follows: “In the name of Allaah the Beneficent, the Merciful (This letter is) from Muhammad the slave of Allaah and His Messenger to Heraclius the ruler of Byzantine. Peace be upon him, who follows the right path. Furthermore I invite you to Islam, and if you become a Muslim you will be safe, and Allaah will double your reward, and if you reject this invitation of Islam you will be committing a sin by misguiding your Arisiyin (peasants). (And I recite to you Allaah’s Statement:)

O people of the scripture! Come to a word common to you and us that we worship none but Allaah and that we associate nothing in worship with Him, and that none of us shall take others as Lords beside Allaah. Then, if they turn away, say: Bear witness that we are Muslims (those who have surrendered to Allaah). (3:64)

Abu Sufyan then added, “When Heraclius had finished his speech and had read the letter, there was a great hue and cry in the Royal Court. So we were turned out of the court. I told my companions that the question of Ibn-Abi-Kabsha) (the Prophet Muhammad) has become so prominent that even the King of Bani Al-Asfar (Byzantine) is afraid of him. Then I started to become sure that he (the Prophet) would be the conqueror in the near future till I embraced Islam (i.e. Allaah guided me to it).”

The sub narrator adds, “Ibn An-Natur was the Governor of llya’ (Jerusalem) and Heraclius was the head of the Christians of Sham. Ibn An-Natur narrates that once while Heraclius was visiting ilya’ (Jerusalem), he got up in the morning with a sad mood. Some of his priests asked him why he was in that mood? Heraclius was a foreteller and an astrologer. He replied, ‘At night when I looked at the stars, I saw that the leader of those who practice circumcision had appeared (become the conqueror). Who are they who practice circumcision?’ The people replied, ‘Except the Jews nobody practices circumcision, so you should not be afraid of them (Jews).

‘Just Issue orders to kill every Jew present in the country.’

While they were discussing it, a messenger sent by the king of Ghassan to convey the news of Allaah’s Messenger to Heraclius was brought in. Having heard the news, he (Heraclius) ordered the people to go and see whether the messenger of Ghassan was circumcised. The people, after seeing him, told Heraclius that he was circumcised. Heraclius then asked him about the Arabs. The messenger replied, ‘Arabs also practice circumcision.’

(After hearing that) Heraclius remarked that sovereignty of the ‘Arabs had appeared. Heraclius then wrote a letter to his friend in Rome who was as good as Heraclius in knowledge. Heraclius then left for Homs. (a town in Syrian and stayed there till he received the reply of his letter from his friend who agreed with him in his opinion about the emergence of the Prophet and the fact that he was a Prophet. On that Heraclius invited all the heads of the Byzantines to assemble in his palace at Homs. When they assembled, he ordered that all the doors of his palace be closed. Then he came out and said, ‘O Byzantines! If success is your desire and if you seek right guidance and want your empire to remain then give a pledge of allegiance to this Prophet (i.e. embrace Islam).’

(On hearing the views of Heraclius) the people ran towards the gates of the palace like onagers but found the doors closed. Heraclius realized their hatred towards Islam and when he lost the hope of their embracing Islam, he ordered that they should be brought back in audience.

(When they returned) he said, ‘What already said was just to test the strength of your conviction and I have seen it.’ The people prostrated before him and became pleased with him, and this was the end of Heraclius’s story (in connection with his faith).

When to say Maashaa Allaah Tabaarak Allaah – Shaykh Ibn Uthaymeen

Fatawaa noor ‘ala adarb tape no321


May Allah extend your life! This is the questioner, Abu Abdullah, he says in the first question, If a person sees what amazes him, does he say Maashaa Allah Tabaarak Allah (As Allah wills, blessed is Allah!), or Maashaa Allah Tabaarak Allah Laa Quwwata illah billah (As Allah wills, blessed is Allah, there is no strength except with Allah) and are they all correct?


All praises are due to Allah, Lord of the worlds and prayer and salutation upon our prophet, Muhammad, his family, his companions and those who follow them in goodness until the Day of Judgement.

If a person sees that which amazes (pleases) him, pertaining to his wealth, then he should say Maashaa Allah Laa Quwwata illa billah, just as in the story of the companion of the two gardens, when his companion said to him: It was better for you to say, when you entered your garden: That which Allah wills there is no power except with Allah. This is if he sees something amazing (pleasing) with his wealth.

If he sees it in other than himself then he should say Barakallahu Alaihi (May Allah bless it for him) or a statement similar to it.

And if he sees something that amazes (pleases) him from the matters of the Dunya (world) he should say: Labbaik, Innal Aish, Aishul Aakhirah, as the Prophet (Sallallaahu alaihi wa sallam ) used to say. So he says Labbaik meaning an answer to you then he said verily the (real) life is the life of the hereafter. He makes it firm within himself at the same instance that the Dunya and whatever is within it does not remain and there is not any life in it but verily the real life is the life of the hereafter.


Translated by UmmTalha

The Taaghoot are many, and their Heads are Five – Shaykh Ubayd al-Jaabiree

Allaah made it obligatory upon all the servants to reject and disbelieve in at-taaghoot, and to believe in Allaah. Ibnul Qayyim (May Allaah have mercy upon him) said:

“At-taaghoot is anyone whom the servants go beyond the due bounds, whether it is someone worshipped, obeyed or followed.”

The taaghoot are many, and their heads are five:

1. Iblees (Satan), may Allaah’s curse be upon him.
2. Whoever is worshipped and is pleased with that.
3. Whoever calls the people to worship them.
4. Whoever claims to possess anything from the knowledge of the affairs of the hidden and unseen.
5. Whoever judges by other than what Allaah sent down.

The proof is the saying of Allaah, the Most High:
“No one is to be compelled to enter the religion; true guidance has been made clear and distinct from falsehood. So whoever rejects at-taaghoot and truly believes and worships Allaah alone, then has grasped the firmest handhold that will never break.”

This is the meaning of ‘laa ilaha illa Allaah’.

This is pointing to the fact that it is obligatory to worship Allaah alone and sincerely without any partners, because the first thing that Allaah commanded the servants with was to believe in Allaah and disbelieve in at-taaghoot. Moreover, they are many but their heads are five.

It means their leaders and those who a blindly followed by them.

1. Iblees; he is the outcast and accursed Satan to whom Allaah said: “My curse is upon you till the day of resurrection.” [Saad 38:78]
Iblees was with the angels, in their company and performing their actions. Then when he was commanded to prostrate to Aadam, the foulness, disdain and haughty pride within him was manifested and he refused to prostrate, became haughty and became from the disbelievers. So he was cast out from the Mercy of Allaah, the Mighty and Majestic.

2. Whoever is worshipped and pleased with that; he is the one who is worshipped besides Allaah and is pleased that he is being worshipped besides Allaah; he is one of the heads of the taaghoots and Allaah’s refuge is sought from that and it is the same whether he is worshipped in his lifetime or after his death, if he dies whilst having been pleased with that.

3. Whoever calls people to the worship of himself; it is anyone who calls the people to worship him, even if they do not do so. He’s one of the heads of the taaghoots whether the people responded to his call or not.

4. Whoever claims to possess anything from the knowledge of the affairs of the unseen and hidden; al-ghayb is whatever is hidden and unseen by man and it of two types: That which exists at present and that which lies in the future. What is hidden in the present is a relative matter, something may be known to one person and unknown to another. But the hidden and unseen of the future is something absolute and not know to anyone except Allaah alone, or to a messenger granted such knowledge by Allaah. So whoever claims such knowledge is a disbeliever.

5. Whoever judges by other than what Allaah has revealed; judging by that which Allaah, the Most High, sent down is from the tawheed of Lordship (ar-rooboobiyyah) since it is applying the judgement of Allaah, which pertains to His Lordship and His complete sovereignty and authority.

Therefore Allaah, the Most High, calls those who are followed upon other than what Allaah sent down ‘lords’ for their followers. He says:
“They have taken their learned men and their rabbis as lord besides Allaah, and also the Messiah, the son of Mary. But they were not commanded except to worship Allaah alone. None has the right to be worshipped except Him. How free and far removed is Allaah from the partners they associate with Him.” [At-Tawbah 9:31]

So Allaah calls those who are followed ‘lords’ since they are taken as legislators along with Allaah, the Most High, and He called them those who followed them their worshippers/devotees due to their having submitted to them and obeyed them in contradiction to the judgement of Allaah, the Perfect and Most High. ‘Adiyy ibn Haatim said to Allaah’s Messenger (Peace be upon him) that they did not worship them, to which the Prophet replied:

“Indeed they used to prohibit lawful things for them, and make lawful that which is forbidden for them, and they followed them – so that is their worship of them.” [Ahmad and Tirdmidhi] (Authenticated by Al-Albaanee)

SourceA Gift For The Intellect In Explanation Of The Three Fundamental Principles Of Islaam – By Sheikh Ubaid Al-Jaabiree (Hafizahullah)

The Perfect Investment – Tafsir Ibn Kathir

We go through our entire lives looking for that perfect investment; whether it be our education, our jobs or our wealth. We put in so much time to gather information and to make sure that our investment will yield a satisfying return. In the end though, there is no certainty of the return on investment that we will gain, it could be 5%, 10%, or even -10%. We never know whether we will gain or lose from the investment that we make.

However, there is an alternative. The alternative is investing in the deen of Allah. In this investment, you will never lose, and that is the promise of Allah . As we all know, Allah is the one who never breaks any promise and He is The One and Only that we can count on. So, when He promises something, you can consider it a done deal.

“Who is he that will loan to Allah a beautiful loan, which Allah will double unto his credit and multiply many times? It is Allah that gives (you) Want or plenty, and to Him shall be your return”. – [Surah Baqarah, 2:245]

Tafsir Ibn Kathir on the above ayah:

Allah said:
(Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times)

In this Ayah, Allah encourages His servants to spend in His cause. Allah mentioned this same Ayah in several other parts of His Glorious Qur’an. The Hadith that mentions that Allah descends (every night down on the nearest heaven to us when the last third of the night remains) states that Allah says:

(Who would give a loan to He Who is neither poor nor unjust.)

Allah’s statement:
(He may multiply it to him many times), is similar to His statement:

(The likeness of those who spend their wealth in the way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills.) (2:261)

We will mention this Ayah later on. Allah then said:

(And it is Allah that decreases or increases (your provisions), ) meaning, `Spend (in Allah’s cause) and do not be anxious.’ Certainly, Allah is the Sustainer Who increases or decreases the provisions to whomever He wills among His servants. Allah’s wisdom is perfect, and,

(and unto Him you shall return.) on the Day of Resurrection.

Al-Fawa’id – A Collection Of Wise Sayings – Imam Ibn Al-Qayyim

Source : Al-Fawa’id A Collection Of Wise Sayings Imam Ibn Al-Qayyim

There are two kinds of meeting between friends:
The first is a meeting based on sociability and spending time, in which are more disadvantages than advantage, the least of which is corruption of the heart, and wasting time.

The Second kind is a meeting for the sake of supporting one another, and recommending one another to the truth and to patience. This is the best kind, yet there are still three disadvantages therein,

1. Flattering each other.
2. Being excessively talkative.
3. That such meetings become a habit or routine and they fail to achieve their aims.

Enjoying health, this worldly life, status, a wife or children, then surely those feelings are temporary and will eventually dissipate.

There are three kinds of passive feelings, which affect the heart and they are either related to the past, which causes sorrow, or related to the future so as to cause grief, of finally related to the present so as to cause distress.

If the heart is not pure or honourable enough, and distance from every evil and malice, then it is unworthy to love, know and aspire to Allah. On the contrary, the lowest description of man’s heart is that he loves and aspires to this worldly life instead to Allah, the Almighty.

When man’s love, knowledge and aspiration is directed in this worldly way, the heart becomes narrow and gloomy as it is distant from the source of its revival and life.

Subsequently, the hearts of man can be divided into two kinds, the first of which is the heart of those, who incline to the Beneficent, which is the source of brightness, life, happiness, pleasure, delight and blessings.

The second one is the throne of the devil where narrowness, darkness, death, sorrow, distress and grief are settled therein. This heart is obsessed by sorrow for the past, and grief and distress for the present.

In order for a place to contain something, it must be free from whatever contradicts it. This principle applies to mankind and all creation as well as to belief and desires.So, if the hearts is obsessed by belief in falsehood, there will be no place for truth.

Accordingly, if the tongue is involved in trivial discourse, one shall be incapable of useful speech, unless falsehood is abandoned.

Hence, if the body is busy doing wrong actions, then acts of worship will be inapplicable unless these contradictory actions are abandoned.

Stand firm against evil thoughts, for if you fail to do so, they will become ideas, if you do not, they will become desires, so fight against them. If you do not, they will become a form of determination and intention, if you do not resist, they will become actions, and if you do not follow them up with their opposite, they will become habits that will be hard to quit.

He, who did not make use of his eye, did not make use of his ear.

The servant has a veil between him and Allah and another one between him and people. Whoever tore this veil between him and Allah, Allah will tear the veil between him and people.

The servant has a Lord that he will stand in front of and a house that he will live in, so he must seek the pleasure of Allah before meeting Him and he should furnish his house before moving into it.

Loosing time is harder than death, as loosing time keeps you away from Allah and the Hereafter, while death keeps you away from worldly life and people.

The whole world from its beginning until its end is not worth an hour of sadness, so what about the sadness of whole life.

What we love today will catch up with what we hate tomorrow, and what we hate today will catch up with what we love tomorrow.

The most precious reward during life is to busy yourself with most suitable and useful matters in their exact and suitable time.

How can he be rational who sells Paradise and what is in it, for one hour of passing pleasure?

The pious man will leave this worldly life while he did not obtain satisfaction in two matters: crying for himself and praising Allah.

If you are afraid of any creature, you will run away from it. When you are afraid of Allah, you will love Him and seek to be close to Him.

If knowledge is useful without actions, Allah, the Exalted would never have dispraised the people of the book, and if actions were useful without devotions, He would never have have dispraised the hypocrite.

Piety has Three Levels

1. Protecting the heart and limbs against sin and forbidden actions.

2. Protecting them against undesirable matters.

3. Protecting against curiosity and whatever is not of one’s concern.

The first will grant life to the servant, the second will grant his health and power, and the third will grant him happiness and joy.

The sea of pleasures may drown its owner and the swimmer fears to open his eyes under water.

Passing days are like dreams, the coming ones are wishes, and the time separating them is wasted.

Buy for yourself (through doing good deeds) while there is still a market and you have the ability to buy.

If you do not work hard and face difficulties along your way in seeking glory, you will never taste honor and relief when you attain victory.

It was said to one of the worshippers: You are tiring yourself so much! He said: I want to achieve comfort from it.

The human being was honoured with blessings of faith and good health, but he misused them, so they were justly taken away from him.

The truth will only be shown to perceptive people who will use the light of their minds to see the consequences of the matters they face.

The pleasures of life are similar to brides who are dressing for those who will prefer and choose; them or the brides (rewards) of the Hereafter, and whoever knows the significant difference between the two, will choose the best (the Hereafter).

Affliction are but trials by which the faithful are distinguished from the unfaithful, and if you were to succeed therein, they would be turned to supporters by which you could attain your objective.

No one can indulge in unlawfulness except for two reasons, the first of which is failing to trust in Allah, despite the fact that if one obeys Him, he will surely be granted the best of lawful gains.

The second reason is knowing that whoever abandons anything for the sake of Allah, surely He will grant him something better than what he has abandon.

Unfortunately, his vain desires surpass his patience and his inclination overpowers his mind, The first one has poor knowledge, and the second one has poor insight.

How can one feel secure, who has an unmerciful wife, an unforgiving son, a distrusting neighbour, a friend who gives no advice, a partner who misjudges him, an enemy whose hostility never ceases, a soul that is inclined to evil, an adorned world, vain desires, influential lusts, furious anger, the deception of Satan, and controlling weakness? If Allah rescued and guided him, all those problems would be under control, and if Allah deserted and abandoned him, leaving him on his own, all these distresses would cause his destruction.

He who tastes the pleasure of good health, surely the bitterness of patience will become easy for him.

The aim has priority in estimation, it is the last in existence, it is the principle according to the mind, and it is the end of the journey.