[Shaykh ‘Abdurrazzāq al Badr حفظه الله]
[Shaykh ‘Abdurrazzāq al Badr حفظه الله]
[Shaykh ‘Abdurrazzāq al Badr حفظه الله]
Selected Ḥadīth of Raqāiq from Silsilah al-Aḥādīth al-Ṣaḥīḥah
Collected by: Muḥammad Nāṣir al-Dīn al-Albānī1
The ḥadīth in this article are from al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah collection. They are among several ḥadīth on the subject matter of Raqāiq, or heart-softening narrations. All ḥadīth here are considered authentic or reliable (or Ḥasan, Marfū’ etc.) by al-Albānī.
ḤADĪTH 1: “Oh Muhammad, live how you like for you will certainly die.”
ḤADĪTH 2: “Do you know what a bankrupt person is?”
ḤADĪTH 3: “Beware of oppression because oppression will be darkness on the Day of Resurrection.”
ḤADĪTH 4: “Construct between yourself and the fire a barrier even with half a date.”
ḤADĪTH 5: “When Allah wants good for a servant, He hastens his punishment in this life.”
ḤADĪTH 6: “When Allah wants good for a servant, He makes others pleased with him.”
ḤADĪTH 7: “If you see that Allah provides for a servant in this life from what he likes because of his sins, it is only Istidrāj.”
ḤADĪTH 8: “(It will be) when you see people being unconcerned about their…”
ḤADĪTH 9: “Whenever you make a sin, follow it up with a good deed which will erase it.”
ḤADĪTH 10: “Four things, if they are within you then nothing you missed in life will harm you…”
ḤADĪTH 11: “Guarantee me six things and I will guarantee you Paradise…”
ḤADĪTH 12: “Should I tell you who the best among you are?.”
ḤADĪTH 13: “Oh Allah, give me life as a poor person, give me death as a poor person…”
ḤADĪTH 14: “Allah (تبارك وتعالى) tests his worshipper with what He has given him.”
ḤADĪTH 15: “Allah says, ‘Oh son of Adam, free your time for My worship…’”
ḤADĪTH 16: “One of the first things for which a worshipper will be called to account…”
ḤADĪTH 17: “Some of the worst people of my nation are those who are nourished with all kinds of blessings…”
ḤADĪTH 18: “There are certainly some people who act as keys to good, locks to evil….”
ḤADĪTH 19: “The only true good is the good of the hereafter.”
ḤADĪTH 20: “Only someone who has been forgiven may truly relax.”
ḤADĪTH 21: “My brothers, prepare yourselves for a day like today.”
ḤADĪTH 22: “There are three things which destroy and three things which save.”
ḤADĪTH 23: “Unity is a mercy, and division is a punishment.”
ḤADĪTH 24: “The sweetness of this life becomes bitterness in the hereafter…”
ḤADĪTH 25: Allah (تعالى) said, “Oh son of Adam, stand before Me, I will walk to you.”
ḤADĪTH 26: Allah (عزّ وجلّ) said, “My servant, I am as you think of Me…”
ḤADĪTH 27: Allah (عزّ وجلّ) said, “By my honor, I do not combine for My servant two times of safety…”
ḤADĪTH 28: The prophet (صلّى الله عليه و سلّم) used to accompany the weak Muslims.
ḤADĪTH 29: “For (kindness to) anything with a warm liver (i.e. any living creature), there is a reward.”
ḤADĪTH 30: “If you were to commit sins so much that your sins reached the sky but then you repented…”
ḤADĪTH 31: “Even if the son of Adam were to flee from his sustenance like he flees from death…”
ḤADĪTH 32: “If a man were to be dragged on his face for something in the pleasure of Allah…”
ḤADĪTH 33: “If worshippers did not commit sins, Allah (عزّ وجلّ) would create another creation that would commit sins…”
ḤADĪTH 34: “If you were to reply on Allah with the reliance He deserves, He would provide for you…”
ḤADĪTH 35: “Each of you should have a heart that is thankful, a tongue that mentions (Allah)…”
ḤADĪTH 36: “What do I have to do with this life? What am I regarding this life?”
ḤADĪTH 37: “Whoever would like to know what Allah has for him…” .
ḤADĪTH 38: “Whoever pleases Allah by angering people, Allah will suffice him from people.”
ḤADĪTH 39: “Anyone of you who wakes up safe with his family, healthy in his body…”
ḤADĪTH 40: “Whoever was two-faced in this life will have, on the Day of Resurrection, two tongues of fire.”
ḤADĪTH 41: “Whoever makes the hereafter his concern, Allah will place his richness in his heart.”
ḤADĪTH 42: “Be cautious of the prohibited things and you will be the most worshipping of people.”
ḤADĪTH 43: “All people are the children of Adam, and Adam was from dirt.” .
ḤADĪTH 44: “I swear by the One in whose hand is my soul, this worldly life is more insignificant…”
ḤADĪTH 45: “Allah does not cease to cultivate within this religion those He uses for his obedience.”
The messenger of Allah (صلّى الله عليه و سلّم) said:
Jibrīl came to me and said, “Oh Muhammad, live how you like for you will certainly die. Love whom you like for you will certainly leave him. Do as you like for you will certainly be compensated for it. And know that the dignity of a believer is his standing at night (in prayer), and his honor is his managing himself without need of other people.”
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah (no. 831)]
Abū Hurayrah (رضي الله عنه) reported that Allah’s messenger (صلّى الله عليه و سلّم) asked:
Do you know what a bankrupt person is?
They replied, “A bankrupt person among us is the one with no money or possessions.”
The prophet (صلّى الله عليه و سلّم) continued:
The bankrupt person from my nation is the one who will come on the Day of Resurrection with prayer, fasting, and charity. But he had insulted this person, slandered that person, cheated this person out of money, spilled this person’s blood, and hit that person. Each of these people (he harmed) will then be given some of his good deeds. And if his good deeds run out before settling his affairs, their sins will be taken and put upon the man, then he will be thrown in the fire.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah (no. 847)]
Jābir Ibn ‘Abdullah (رضي الله عنه) reported that the messenger of Allah (صلّى الله عليه وسلّم ) said:
Beware of oppression because oppression will become darkness on the Day of Resurrection. And beware of stinginess because stinginess destroyed those who came before you. It led them to shed each other’s blood and declare each other’s sanctity permissible to violate.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 858]
Faḍālah Ibn ‘Ubayd reported in a marfū’ form:
Construct between yourself and the fire a barrier even with half a date (given in charity).
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 897]
 Ibn al-‘Uthaymīn, in Muṣṭalaḥ al-Ḥadīth, explained a marfū’ ḥadīth as one that is either raised to the status of being directly attributed to the prophet (صلّى الله عليه و سلّم) as his explicit statement, action, approval, or as a physical or character description, or it is determined for a number of reasons that the statement carries the ruling of being attributed to the prophet ( صلّى الله عليه وسلّم)
Anas (رضي الله عنه) reported in a marfū’ form:
When Allah wants good for a servant, He hastens his punishment (for his sins) in this life. And if Allah wants bad for a servant, he preserves his sins for him until he meets Him on the Day of Resurrection.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1220]
‘Amr Ibn al-Ḥamaq (رضي الله عنه) reported in a marfū’ ḥadīth:
When Allah wants good for a servant, He makes others pleased with him. It was asked, “And what is this pleasing respect others have for him, messenger of Allah?” He answered:
He makes the person able to do good deeds at the time of his death so that those around him are pleased with him.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1114]
‘Uqbah Ibn ‘Āmir (رضي الله عنه) reported in a marfū’ form:
If you see that Allah provides for a servant in this life from what he likes because of his sins, it is only Istidrāj (allowing him to gradually increase in sin).
The messenger of Allah then recited the verse:
So when they forgot what they had been reminded about, We opened to them the doors of every (good) thing until, when they rejoiced in that which they were given, We seized them suddenly, and they were (then) in despair.
[The Quran, Sūrah al-Anām, 6:44] [The ḥadīth is no. 413 in Silsilah al-Aḥādīth al-Ṣaḥīḥah.]
‘Abdullah Ibn ‘Amr (رضي الله عنه) said, “Once we were around Allah’s messenger ( صلّى الله عليه وسلّم ) when someone mentioned tribulations.” The prophet (صلّى الله عليه و سلّم) then said:
(It will be) when you see people being unconcerned about their promises and their trustworthiness declines, and they (the people and tribulations) are like this—and he interlocked his fingers.
One of the ḥadīth narrators then stood and asked him, “What should I do at that time, may Allah ransom you with my life.” He (صلّى الله عليه و سلّم) answered:
Remain in your house, preserve your tongue, take only what you know, leave what you are unsure about, be concerned only with your own affairs, and leave the affairs of the common people.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 205]
Abū Dharr (رضي الله عنه) said, “Messenger of Allah, advise me.” He said ( صلّى الله عليه وسلّم)
Whenever you make a sin, follow it up with a good deed which will erase it. I asked, “Is saying, ‘Nothing should be worshipped but Allah’ considered a good deed?”
It is the best of good deeds.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1373]
‘Abdullah Ibn ‘Amr Ibn al-‘Āṣ (رضي الله عنه) said in a marfū’ ḥadīth:
Four things, if they are within you then nothing you missed in life will harm you: preserving trustworthiness, honest speech, good manners, and caution regarding food (i.e., whether it is from permissible means or not).
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 733]
Abū Umāmah al-Bāhilī (رضي الله عنه) said: I heard Allah’s messenger ( ( صلّى الله عليه وسلّم say:
Guarantee me six things and I will guarantee you Paradise: If anyone of you speaks, let him not lie; if he is entrusted with something, let him not betray that trust; if he promises, let him not break his promise; lower your gaze, restrain your hands, and safeguard your private parts.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1525]
Anas (رضي الله عنه) said that the messenger of Allah (صلّى الله عليه و سلّم) said:
Should I tell you who the best among you are? The best among you are the eldest in age if they have remained balanced and rightly-guided (throughout those years).
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2498]
Abū Sa’īd al-Khudrī (رضي الله عنه) reported in a marfū’ ḥadīth that the prophet ( صلّى الله عليه وسلّم ) said:
“Oh Allah, give me life as a poor person, give me death as a poor person, and resurrect me among the company of the poor.”
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 308]
One of Banī Salīm reported that the prophet (صلّى الله عليه و سلّم) said:
Allah (تبارك وتعالى) tests his worshipper with what He has given him. So whoever is pleased with what Allah (عزّ وجلّ) has apportioned for him, Allah blesses and increases it for him. And whoever is displeased, it is not blessed for him.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1658]
Abū Hurayrah (رضي الله عنه) reported that the prophet (صلّى الله عليه و سلّم) said:
Allah says, “Oh son of Adam, free your time for My worship and I will fill your chest with sufficiency and I will prevent your poverty. But if you do not, I will fill your hands with occupation, and I will not prevent your poverty.”
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1359]
Abū Hurayrah (رضي الله عنه) reported in a marfū’ ḥadīth:
One of the first things for which a worshipper will be called to account on the Day of Resurrection is that he will be asked, “Did I not make your body healthy and provide you with cool water?”
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 539]
Fāṭimah ( رضي الله عنها ) narrated that Allah’s messenger (صلّى الله عليه و سلّم) said:
Some of the worst people of my nation are those who are nourished with all kinds of blessings – those who request all types of food and all types of clothes and brag about it.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1891]
Anas Ibn Mālik (رضي الله عنه) said that the messenger of Allah (صلّى الله عليه و سلّم) said:
There are certainly some people who act as keys (opening the doors) to good, locks to evil. And there are others among people who are keys to evil, locks to good. So Ṭūbá (a tree in Paradise, or “success”) is for those for whom Allah facilitates their hands to act as keys to goodness, and let those beware for whom Allah facilitates their hands to act as keys to evil.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1332]
The messenger of Allah (صلّى الله عليه و سلّم) was once brought some barley bread that had turned oily and rancid yet he still ate from it. He then said:
The only true good is the good of the hereafter.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1102]
The prophet (صلّى الله عليه و سلّم) once said in a mursal ḥadīth:
Only someone who has been forgiven may truly relax.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1710]
al-Barā Ibn Āzib said: We were once with the messenger of Allah (صلّى الله عليه و سلّم) when he saw a gathering of people. He asked, “What have they gathered for?” to which someone replied, “They are digging a grave.” Allah’s messenger then hurried with his companions to the grave and then kneeled down beside it. Those around him faced him to see what he was going to do. He began crying until his tears moistened the ground. He then turned to us and said:
My brothers, prepare yourselves for a day like today.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1751]
Anas Ibn Mālik, ‘Abdullah Ibn ‘Abbās, and others ( رضي الله عنهم ) reported that the prophet صلّى الله عليه وسلّم ) ) said:
There are three things which destroy and three things which save. The three destructive things are: stinginess that is obeyed, desires that are followed, and a person being too amazed with himself. The three things which save: fearing Allah in both private and in open, moderation in both poverty and richness, and fairness when both angry and happy.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1802]
al-Nu’mān Ibn Bashīr (رضي الله عنه) said that the prophet (صلّى الله عليه و سلّم) said:
Unity is a mercy, and division is a punishment.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 67]
Abū Mālik al-Asha’rī (رضي الله عنه) said when death was upon him: Oh gathering of the al- Asha’rī family, let those present convey this to those who are absent. I heard the messenger of Allah (صلّى الله عليه و سلّم) saying:
The sweetness of this life becomes bitterness in the hereafter, and the bitterness of this life becomes sweetness in the hereafter.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1817]
One of the prophet’s companions reported that he (صلّى الله عليه و سلّم) said:
Allah (تعالى) said, “Oh son of Adam, stand before Me, I will walk to you. And walk to Me, I will run to you.”
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2287]
Anas (رضي الله عنه) reported in a marfū’ ḥadīth that the prophet (صلّى الله عليه و سلّم) said:
Allah (عزّ وجلّ) said, “My servant, I am as you think of Me, and I am with you when you remember Me.”
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2012]
Shaddād Ibn ‘Aws (رضي الله عنه) narrated that the messenger of Allah ( صلّى الله عليه وسلّم) said:
Allah (عزّ وجلّ) said, “By my honor, I do not combine for My servant two times of safety and two times of fear. If he feels safe from Me in this life, I will make him fear Me the day on which I gather My servants. And if he fears Me in this life, I will make him feel safe the day on which I gather My servants.”
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 742]
Abū Umāmah Ibn Sahl Ibn Ḥanīf (رضي الله عنه) reported from his father in a marfū’ narration that the prophet (صلّى الله عليه و سلّم) used to accompany the weak Muslims. He would visit them, see them when they become sick, and attend their funerals.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2112]
Sarāqah said: I once came upon Allah’s messenger (صلّى الله عليه و سلّم) at al-Ja’rānah. I was not sure what to ask him about, so I said, “Oh messenger of Allah, sometimes I fill my watering hole (e.g. trough, etc.), waiting for my flock to return to me. But then other animals would come and drink from it. So is there a reward in that?” The messenger of Allah (صلّى الله عليه و سلّم) answered:
For (kindness to) anything with a warm liver (i.e. any living creature), there is a reward.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2152]
Abū Hurayrah (رضي الله عنه) reported in a marfū’ narration:
If you were to commit sins so much that your sins reached the sky but then you repented, He (Allah) would accept your repentance.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 903]
Jābir (رضي الله عنه) narrated a marfū’ ḥadīth:
Even if the son of Adam were to flee from his sustenance like he flees from death, his sustenance would still reach him just like his death will reach him.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 952]
‘Utbah Ibn ‘Abid (رضي الله عنه) said that the messenger of Allah (صلّى الله عليه و سلّم) said:
If a man were to be dragged on his face for something in the pleasure of Allah (عزّ وجلّ), from the day he was born until he dies of old age, he would still belittle that on the Day of Resurrection.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 446]
‘Abdullah Ibn ‘Umar ( رضي الله عنهما ) reported a marfū’ narration:
If worshippers did not commit sins, Allah (عزّ وجلّ) would create another creation that would commit sins then He would forgive them, for He is the Most Forgiving, the Most Merciful.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 967]
‘Umar Ibn al-Khaṭṭāb (رضي الله عنه) said he heard the prophet of Allah ( ( صلّى الله عليه وسلّم saying:
If you were to rely on Allah with the reliance He deserves, He would provide for you just as He provides for the birds; they leave in the morning hungry and return at night full.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 310]
Thawbān (رضي الله عنه) narrated in a marfū’ form:
Each of you should have a heart that is thankful, a tongue that mentions (Allah), and a righteous wife that helps him regarding the affairs of the hereafter.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2176]
‘Abdullah Ibn Mas’ūd (رضي الله عنه) said that once Allah’s messenger ( ( صلّى الله عليه وسلّم slept on a straw mat which left marks on his side. When he woke up, he began rubbing his side and asked, “Messenger of Allah, would you allow us to spread something (softer) over your straw mat?” He (صلّى الله عليه و سلّم) answered:
What do I have to do with this life? What am I regarding this life? My example and that of this life is only as a rider who takes shade under a tree and then leaves it.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 438]
Anas, Abū Hurayrah, and Samurah Ibn Jundub ( رضي الله عنهم ) reported that the prophet صلّى الله عليه وسلّم ) ) said:
Whoever would like to know what Allah has for him then let him look to what he has for Allah.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2310]
Ā‘ishah ( رضي الله عنها ) narrated a marfū’ ḥadīth in which the prophet (صلّى الله عليه و سلّم) said:
Whoever pleases Allah by angering people, Allah will suffice him from people. And whoever angers Allah by pleasing people, Allah will entrust him to the people.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2311]
‘Ubaydullah Ibn Muḥṣan and others ( رضي الله عنهم ) reported that the prophet ( صلّى الله عليه وسلّم ) said:
Anyone of you who wakes up safe with his family, healthy in his body, having sustenance for the day, it is as if he posses the worldly life entirely.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2318]
‘Ammār Ibn Yāsir (رضي الله عنه) narrated a marfū’ ḥadīth:
Whoever was two-faced in this life will have, on the Day of Resurrection, two tongues of fire.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 892]
Anas (رضي الله عنه) narrated a marfū’ ḥadīth in which Allah’s messenger ( ( صلّى الله عليه وسلّم said:
Whoever makes the hereafter his (main) concern, Allah will place his richness in his heart, organize his affairs, and the worldly life will come to him without seeking it. But whoever makes this life his concern, Allah will place his poverty before his eyes, scatter his affairs, and nothing of the worldly life will come to him except what has already been destined for him.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 949]
Abū Hurayrah (رضي الله عنه) narrated a marfū’ narration in which the prophet ( صلّى الله عليه وسلّم ) asked:
Who will take these words from me and act upon them or teach them to others who may act upon them?
Abū Hurayrah said: I replied, “I will, messenger of Allah.” He (صلّى الله عليه و سلّم) then took my hand and counted on five fingers, saying:
Be cautious of the prohibited things and you will be the most worshipping of people. Be content with what Allah has destined for you and you will be the richest of people. Behave well toward your neighbor and you will be a true believer. Love for people what you love for yourself and you will be a Muslim. And do not laugh excessively, for excessive laughter kills the heart.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 930]
Abū Hurayrah (رضي الله عنه) reported in a marfū’ ḥadīth:
All people are the children of Adam, and Adam was from dirt.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 1009]
Ibn ‘Abbās (رضي الله عنه) said that once the messenger of Allah (صلّى الله عليه و سلّم) passed by a dead sheep that had been left, discarded by its owner. He said:
I swear by the One in whose hand is my soul, this worldly life is more insignificant to Allah than this sheep is to its owner.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2482]
Abū ‘Inabah al-Khawlānī (رضي الله عنه) reported that he heard Allah’s messenger ( صلّى الله عليه وسلّم ) say:
Allah does not cease to cultivate within this religion those He uses for his obedience.
[al-Albānī’s Silsilah al-Aḥādīth al-Ṣaḥīḥah No. 2442]
Title: The Nature of This Life
Original Title: سلسلة الأحاديث الصّحيحة
Original Author: Muḥammad Nāṣir al-Dīn al-Albānī
Translated by Abu az-Zubayr Harrison authentic-translations.com
The World and its Allurements
This is the second external factor, which bears effect on a person’s eemaan by decreasing it.
Hence, one of the causes of the decrease and weakness of eemaan is to be engrossed with the transient things of this temporary worldly life; to occupy one’s time with it; be devoted to seeking it and to race after its pleasures, temptations and seductions.
Whenever the servants longing for this world intensifies and his heart becomes attached to it, his obedience will weaken and his eemaan will decrease accordingly. Ibn al-Qayyim, may Allaah have mercy upon him, says: “The extent of the servants desire for the world and of his pleasure with it determines his slackness towards obedience of Allaah and seeking the Hereafter.” [al-Fawaa’id, pg. 180]
Accordingly, Allaah, the Wise, the All-Aware, censured the world in His Book and made clear its vileness and wretchedness in many aayaat in the Noble Qur’aan, Allaah says:
“Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, just like the vegetation after rain, which pleases the tillers; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter there is a severe torment (for the disbelievers, evil-doers), and there is forgiveness from Allaah and (His) Good Pleasure (for the believers, good-doers), whereas the life of this world is only a deceiving enjoyment.”[Soorah al-Hadeed (57):20]
Allaah also says:
“And put forward to them the example of the life of this world, it is like the water (rain),which We send down from the sky. The vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds then scatter. And Allaah is Able to do everything. Wealth and children are the adornment of the life of this world. But the everlasting righteous deeds are better with your Lord, for rewards and better in respect of hope”[Soorah al-Kahf (18):45-46]
“… and they rejoice in the life of the world, whereas the life of this world as compared with the Hereafter is but a brief passing enjoyment” [Soorah ar-Ra’d (13):26]
Allaah also says:
“Verily, those who hope not for their meeting with Us, but are pleased and satisfied with the life of the present world, and those who are heedless of Our Aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.). Those, their abode will be the Fire, because of what they used to earn.” [Soorah Yoonus (10):7-8]
This contains the greatest warning to one who is pleased with the life of this world, is comforted by it, is heedless of the aayaat of Allaah and who does not hope to meet Him.
Furthermore, Allaah says in censuring those of the believers who are pleased with this world:
“O you who believe! What is the matter with you, that when you are asked to march forth in the Cause of Allaah (i.e., Jihaad) you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter.” [Soorah at-Tawbah (9):38]
The Prophet said:
“By Allaah, it is not poverty that I fear for you, but l fear that the world will be spread out for you just as it was spread out for those before you and then you will compete for it just as they competed for it and then you will be destroyed just as they were destroyed.”
The hadeeth is agreed upon [i.e., both al-Bukhaaree and Muslim relate it. [t]. Al-Bukhaaree, (6/258, 7/320 Fath) and Muslim, 4/2273 from the hadeeth of ‘Amr Ibn ‘Awf, may Allaah be pleased with him]. In another wording of theirs, “… you will be distracted just as they were distracted.”
There are other such texts, which are great in number. Thus, one who wants his eemaan to have growth, strength, safety from weakness and decrement must strive against his soul in distancing himself from this world, its temptations, seductions and distracting amusements, and what a multitude they are.
This can only be achieved and become true after considering two matters:
The first: to consider and look at the world, its rapid termination, passing away and disappearance; its deficiency and vileness; the pains of competing against one another for it and coveting it and what this contains of agony, embitterment and adversity.
The end of all that will be disappearance and discontinuance along with the regret and sorrow that follows on from it. Thus, its seeker can never be free of anxiety and worry before he attains it or even when he actually achieves it and he can never be free of grief and distress after it passes on.
The second: to consider and look at the Hereafter and its approach and arrival that is inevitable; its perpetuity and eternity; the glory of what it is within it of blessings and joy; the disparity between such things and what is in this world. It is as Allaah said:
“Although the Hereafter is better and more lasting” [Soorah al-A’laa (87):17]
They are blessings that are perfect and everlasting, whereas these (things of the world) are fantasies that are deficient, sporadic and transitory.
If one contemplates over these two matters and considers them and looks into them in a proper manner, this will direct him to prefer the Everlasting Hereafter to the transient world.
The greatest aid for him in fulfilling this is to take a look at the state of Messenger and his biography as well as his Companions. The fact that they renounced the world, turned their hearts away from it and discarded it. They never accustomed themselves with it and instead deserted it. They never inclined towards it and they regarded it to be a prison and not a heaven and thus, abstained from it in a true manner and if they had desired it they would have acquired every loved thing and arrived at every cherished matter from it. Indeed, the keys to the treasures of the world were offered to the Prophet but he rejected them. The world also poured out to the Companions but they did not opt for it and did not exchange their portion of the Hereafter for the world.
They knew that the world was a crossing point and passageway not a place of dwelling and settling, that it was a place of transit (‘uboor) and not a place of happiness (suroor) and that it was a summer cloud which will soon disperse and an apparition no sooner is it completed than is it on the brink of departure.
As Allaah has said:
“Tell Me, if We do let them enjoy for a number of years, then afterwards comes to them that (punishment) which they had been promised; all that with which they used to enjoy shall not avail them” [Soorah ash-Shu’araa’ (26):205-207]
“And on the Day when He shall gather (resurrect) them together, (it will be as if) they had not stayed (in the life of this world and graves, etc.) but an hour of a day. They will recognize each other.” [Soorah Yoonus (10):45]
He also said:
“And on the Day that the Hour will be established, the Mujrimoon (criminals, disbelievers, polytheists, sinners, etc.) will swear that they stayed not but an hour…” [Soorah ar-Room (30):55]
Allaah is the one who is beseeched to aid us with eemaan and to protect us from trials and temptations, the apparent and hidden.
Posted from the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications
Chapter 10: The Fitnah of wealth should be warded off
Narrated Abu Huraira: The Prophet (ﷺ) said,
“Perish the slave of Dinar, Dirham, Qatifa (thick soft cloth), and Khamisa (a garment), for if he is given, he is pleased; otherwise he is dissatisfied.“
Sahih al-Bukhari 6435 | In-book : Book 81, Hadith 24 |(English) : Vol. 8, Book 76, Hadith 443
Listen to the Explanation by Dr. Saleh as-Saleh
(Based on the explanation of Shaykh Uthaymeen):
Chapter (4) : About hope and hoping too much
And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing) [3:185]
Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know! [15:3]
The Prophet (ﷺ) drew a square and then drew a line in the middle of it and let it extend outside the square and then drew several small lines attached to that central line, and said, “This is the human being, and this, (the square) in his lease of life, encircles him from all sides (or has encircled him), and this (line), which is outside (the square), is his hope, and these small lines are the calamities and troubles (which may befall him), and if one misses him, an-other will snap (i.e. overtake) him, and if the other misses him, a third will snap (i.e. overtake) him.”
Sahih al-Bukhari 6417 | In-book : Book 81, Hadith 6 | English : Vol. 8, Book 76, Hadith 426
Narrated Anas bin Malik:
The Prophet (ﷺ) drew a few lines and said, “This is (man’s) hope, and this is the instant of his death, and while he is in this state (of hope), the nearer line (death) comes to Him.”
Sahih al-Bukhari 6418 | In-book : Book 81, Hadith 7 | English : Vol. 8, Book 76, Hadith 427
Listen to the Explanation by Dr. Saleh as-Saleh (Based on the explanation of Shaykh Uthaymeen):
Narrated Mujahid: Abdullah bin Umar said,
“Allah’s Messenger (ﷺ) took hold of my shoulder and said,
‘Be in this world as if you were a stranger or a traveler.”
The sub-narrator added: Ibn `Umar used to say,
“If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death.”
Sahih al-Bukhari 6416 | In-book : Book 81, Hadith 5 | Vol. 8, Book 76, Hadith 425
Listen to the Explanation by Dr. Saleh as-Saleh (Based on the explanation of Shaykh Uthaymeen):
CHARACTERISTICS OF THE PEOPLE OF KNOWLEDGE
The Commander of the Believers (radhi Allaahu anhu) has described this category from the carriers of knowledge with certain attributes:
Among them is that: “Through them, the knowledge is fortified upon the reality of evidences.”
The meaning of this is that the knowledge directs them to the highest of goals and this is the awareness of Allaah. Thus they fear Him and love Him to the point that everything that is difficult upon others becomes easy for them.
So they do not look for a way towards that which others seek a way towards, from those who stop with this worldly life, its attractions and its pleasures. And from those who have pride in that and do not spread the knowledge, exaltation and honoring of Allaah in their hearts. Rather, they are the ones who turn towards that which the self-sufficient ones have abandoned.
Verily, the self-sufficient one, who has fallen and given into the desires of the world and its pleasures, finds difficulty in abandoning its desires and pleasures. This is because there is no substitute that could replace his desire for this world if he were to abandon it. So he does not have the patience to abandon it.
In the hearts of this type of people, for what they seek a way towards, is the biggest substitute over the desire to acquire the knowledge of Allaah and the love and honor for Him. This is as Al-Hasan (rahimahullaah) used to say:
“Verily, the ones who love Allaah are only those who inherit the good life and taste its pleasures due to what they seek a way towards, such as the private attachment to their Beloved (Allaah), and due to what they find from the sweetness of their love for Him in their hearts.”
These individuals only befriend that which the ignorant feel repelled by because those who are ignorant about Allaah are opposed to abandoning the worldly life and its pleasures. And this is because they don’t know anything that can compare to it (i.e. the worldly life) and thus it is that which they love and befriend. On the other hand, these individuals feel repelled by that and instead find love in Allaah, His remembrance, awareness of Him, love for Him, and the recitation of His Book. Meanwhile, those who are ignorant about Allaah feel repelled by these things and do not find any love or enjoyment in them.
Another of their attributes, which the Commander of the Believers described them with, was that:
“They accompany the world with their bodies while their souls are drawn towards the great abode.”
This indicates that they do not take this world as their home nor are they content with it as a place of residence or a place of rest. Indeed, they only see it as a transition and they do not take it as a final abode. All of the messengers and revealed Books advised towards this aspect. Allaah informed us in His Book of the believing man from the house of Pharaoh who said to his people while he was lecturing them:
“O my people! Truly, the life of this world is nothing but a (quick passing) transition, and verily, the Hereafter that is the home that will remain forever.” [Surah Ghaafir: 39]
The Prophet (صلّى الله عليه وسلّم) said to Ibn ‘Umar:
“Be in this world as if you were a stranger or a passer-by.” 
So it is to be in this world as if you did not exist and in the next life as if you did not cease to exist.
And in another report it is stated:
“Count yourself amongst the inhabitants of the graveyards.” 
From the advice that the Maseeh ‘Eesaa gave, was his words to his companions: “Pass through it and do not become an inhabitant of it.”
And he also said: “Who is the one who will build a home upon the waves of the ocean? This is the worldly life, so do not take it as a home that will last forever.”
Thus, the believer, in this world is like the stranger crossing through a land other than his own, longing for his homeland and the day when he will return to it. He makes provision of what is necessary for his path back homeward. He does not compete for status with the people of the land he is passing through. Nor does he grieve over the degradation he experiences while amongst them.
Al-Fudayl bin ‘Iyaad (rahimahullaah) said:
“The believer in this world is worried and distressed. His main concern is to repair his equipment (as one who is stranded fixes his vehicle).”
Al-Hasan (rahimahullaah) said:
“The believer in this world is like a stranger. He does not become upset when it (the world) degrades him, nor does he compete with others with regard to what it gives of honor. For him is a condition and for the people is a condition.”
In reality, the believer is a stranger in this world because his forefather (Aadam) used to originally reside in the eternal abode and was then cast out from it. So he is constantly longing to return to his first place of residence. And he is always concerned with returning to the home from which he was cast out of.
This is as is said: “Love of one’s homeland is part of Faith.” 
And as it is said:
“How many homes in the world does the young man take charge of. Yet his longing will forever be for his first home.”
Some of our scholars  have said:
“So rush to the Gardens of Eden for indeed
It is your original home, and in it is a place of rest.
However, we are in the captivity of the enemy, so don’t you see?
Shall we return to our homes and find peace?
And it has been determined that when the stranger is far away
and his home has disappeared, then he is lost.
So what type of strangeness is greater than our strangeness
which the enemies amongst us have manifested?”
 Saheeh Al-Bukhaaree (Eng.): vol. 8, no. 425
 Sunan Ibn Maajah (no. 4114). This addition was graded weak in Da’eef Sunan Ibn Maajah (no. 895)
 This statement is based on a fabricated hadeeth: “Love of ones homeland is part of Eemaan (Faith).” Imaam Al-Albaanee declared it mawdoo’ (fabricated) and he listed several scholars from the past that held the same opinion. It is perhaps for this reason, that the author (Ibn Rajab) has not attributed it to the Prophet, but merely claimed it as a saying. However, the meaning of the statement itself seems to be incorrect. The scholars have discussed various meanings for it. What is the most correct is that if it is used as a saying, then it is correct in the context that the author (Ibn Rajab) has put it in here, in the sense that the homeland refers to the original abode of Paradise. Therefore, the love for this original abode is from the aspects of Faith. The saying taken in any other sense would breed love for nationalism and party spirit and these two are abhorred and detested in the Religion. Refer to Imaam Al-Albaanee’s long discussion of this statement in his al-Ahaadeeth ad-Da’eefah (vol. 1, no.36).
 He is referring here to his teacher Ibn Al-Qayyim. See his book Haadee Al-Arwaah (pg. 7).
Source : Alleviating Grievances in Describing the Condition of the Strangers – Al-Haafidh Ibn Rajab Al-Hanbalee, al-Ibaanah eBook
Dunya, Death & Hereafter – abdurrahman.org/finaljourney
Narrated Abu Huraira ( رضي الله عنه ) :
By Allah except Whom none has the right to- be worshipped, (sometimes) I used to lay (sleep) on the ground on my liver (abdomen) because of hunger, and (sometimes) I used to bind a stone over my belly because of hunger. One day I sat by the way from where they (the Prophet (ﷺ) and his companions) used to come out. When Abu Bakr ( رضي الله عنه ) passed by, I asked him about a Verse from Allah’s Book and I asked him only that he might satisfy my hunger, but he passed by and did not do so. Then `Umar ( رضي الله عنه ) passed by me and I asked him about a Verse from Allah’s Book, and I asked him only that he might satisfy my hunger, but he passed by without doing so.
Finally Abu-l-Qasim (the Prophet (ﷺ) ) passed by me and he smiled when he saw me, for he knew what was in my heart and on my face. He said, “O Aba Hirr (Abu Huraira)!” I replied, “Labbaik, O Allah’s Messenger (ﷺ)!” He said to me, “Follow me.” He left and I followed him. Then he entered the house and I asked permission to enter and was admitted. He found milk in a bowl and said, “From where is this milk?” They said, “It has been presented to you by such-and-such man (or by such and such woman).” He said, “O Aba Hirr!” I said, “Labbaik, O Allah’s Messenger (ﷺ)!” He said, “Go and call the people of Suffa to me.”
These people of Suffa were the guests of Islam who had no families, nor money, nor anybody to depend upon, and whenever an object of charity was brought to the Prophet, he would send it to them and would not take anything from it, and whenever any present was given to him, he used to send some for them and take some of it for himself. The order of the Prophet upset me, and I said to myself, “How will this little milk be enough for the people of As- Suffa?  though I was more entitled to drink from that milk in order to strengthen myself”, but behold! The Prophet (ﷺ) came to order me to give that milk to them. I wondered what will remain of that milk for me, but anyway, I could not but obey Allah and His Apostle so I went to the people of As-Suffa and called them, and they came and asked the Prophet’s permission to enter. They were admitted and took their seats in the house. The Prophet (ﷺ) said, “O Aba-Hirr!” I said, “Labbaik, O Allah’s Messenger (ﷺ)!” He said, “Take it and give it to them.” So I took the bowl (of milk) and started giving it to one man who would drink his fill and return it to me, whereupon I would give it to another man who, in his turn, would drink his fill and return it to me, and I would then offer it to another man who would drink his fill and return it to me.
Finally, after the whole group had drunk their fill, I reached the Prophet (ﷺ) who took the bowl and put it on his hand, looked at me and smiled and said. “O Aba Hirr!” I replied, “Labbaik, O Allah’s Messenger (ﷺ)!” He said, “There remain you and I.” I said, “You have said the truth, O Allah’s Messenger (ﷺ)!” He said, “Sit down and drink.” I sat down and drank. He said, “Drink,” and I drank. He kept on telling me repeatedly to drink, till I said, “No. by Allah Who sent you with the Truth, I have no space for it (in my stomach).” He said, “Hand it over to me.” When I gave him the bowl, he praised Allah and pronounced Allah’s Name on it and drank the remaining milk.
Book reference : Book 81, Hadith 41
 They were about eighty men or more and it is one miracle of the prophet(ﷺ) that a small bowl of milk (hardly one kilogram) could be sufficient for over eighty men to drink to their fill.
Source: Saheeh al-Bukhari, Translated by Dr. Muhammad Muhsin Khan
Posted from : Al-Bukhari Book of Ar-Riqaaq – Based upon the explanation of Shaykh Ibn Al-‘Uthaymeen
The below is from Tafseer Ibn Kathir, darussalam publication
O mankind! Verily, the promise of Allah is true. So, let not this present life deceive you, and let not the chief deceiver deceive you about Allah. Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his followers that they may become the dwellers of the blazing Fire. [Surah Fatir ver 5-6)
Then Allah says:
(O mankind! Verily, the promise of Allah is true.) meaning the Resurrection will undoubtedy come to pass.
(So, let not this present life deceive you,) means, `this life is as nothing in compare to the great good that Allah has promised to His close friends and the followers of His Messengers, so do not let these transient attractions distract you from that which is lasting.’
(and let not the chief deceiver deceive you about Allah.) This refers to Shaytan, as stated by Ibn `Abbas, may Allah be pleased with him. Meaning, do not let the Shaytan tempt you and divert you away from following the Messengers of Allah and believing what they say, for he is the chief deceiver and arch-liar. This Ayah is like the Ayah that appears at the end of Surah Luqman:
(let not then this (worldly) present life deceive you, nor let the chief deceiver deceive you about Allah) (31:33). Then Allah tells us of the enmity of Iblis towards the sons of Adam:
(Surely, Shaytan is an enemy to you, so take (treat) him as an enemy.) meaning, `he has declared his enmity towards you, so be even more hostile towards him, oppose him and do not believe the things with which he tries to tempt you.’
(He only invites his followers that they may become the dwellers of the blazing Fire.) means, `he only wants to misguide you so that you will enter the blazing Fire with him.’ This is a manifest enemy, and we ask Allah, the All-Powerful and Almighty to make us enemies of Shaytan and to make us followers of the Book of Allah and of the way of His Messengers. For He is able to do whatever He wills and He will respond to all supplication. This is like the Ayah:
(And (remember) when We said to the angels: “Prostrate yourselves unto Adam.” So they prostrated themselves except Iblis. He was one of the Jinn; he disobeyed the command of his Lord. Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you What an evil is the exchange for the wrongdoers.) (18:50)
Sahih al-Bukhari » Book of To make the Heart Tender (Ar-Riqaq)
Chapter: If somebody reaches sixty years of age, he has no right to ask Allah for a new lease of life.
Narrated Abu Huraira ( رضي الله عنه ) : The Prophet (صلى الله عليه وسلم) said,
“Allah will not accept the excuse of any person whose instant of death is delayed till he is sixty years of age.”
Narrated Abu Huraira ( رضي الله عنه ) : I heard Allah’s Messenger (صلى الله عليه وسلم) saying,
“The heart of an old man remains young in two respects, i.e., his love for the world (its wealth, amusements and luxuries) and his incessant hope.”
Narrated Anas bin Malik ( رضي الله عنه ) : Allah’s Messenger (صلى الله عليه وسلم) said,
“The son of Adam (i.e. man) grows old and so also two (desires) grow old with him, i.e., love for wealth and (a wish for) a long life.”
Vol. 8, Book 76, Hadith 428 to 430
Posted from : Al-Bukhari Book of Ar-Riqaaq – Based upon the explanation of Shaykh Ibn Al-‘Uthaymeen
Bismillah wa -Alhamdulillah wa Salaatu wa Salaam ‘alaa Rasulillah ‘amma ba’d
The Noble Shaykh Muhammad ‘Awaaji al-Madkhalee (May Allah Preserve Him) from the mashaayikh of Jeezan, Saudi Arabia delivered a LIVE tele-lecture with Muwahhideen Publications on Saturday 13th September 2014. The Shaykh is a student of Shaykh Ahmad an-Najmi (rahimahullah) andShaykh Zayd al-Madkhalee. He is a teacher at the Salafi Institute in Jeezan, and is recommended by Shaykh Fawaaz al-Madkhalee, Shaykh Zayd al-Madkhalee and others.
This lecture event was translated LIVE into English.
• This lecture is based on the aayaah:
“So, when they forgot (the warning) with which they had been reminded, We opened to them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them to punishment, and lo! They were plunged into destruction with deep regrets and sorrows.” [al-An’aam 6:44]
• When the people of Eemaan hear this verse their skin trembles out of fear because they are living and enjoying the blessings of Allah and they do not know if they have truly thanked Allah for those blessings. So we fear that this aayah might apply to us for not giving thanks for those blessings bestowed upon us.
• Istidraaj refers to when Allah continuously bestows blessings upon a person in order to lead them further into sins due to them not being thankful. Allah performs this action to whomever He wants, whenever He wants and the worse type is that which incurs Allah’s anger. This is when the person does something to incur the anger of Allah, despite the fact that He is the One Who brought him to life and He is the One who will cause him to die.
• The greatest type of Istidraaj is a person falling into shirk, which is without doubt the greatest of all sins. Allah continuously pours out blessings upon His servant to the extent that he cannot enumerate them, yet he takes these blessings and uses them for the purpose of other than pleasing Allah.
• “So, when they forgot (the warning) with which they had been reminded” – evidence that Allah has established the burden of proof and clarified the message to the creation but some were caused to forget the message due to their own sins.
• Allah punishes His servant with whatever He wishes and He has a great wisdom in doing that. The greatest punishment is causing the heart of the servant to be negligent and forgetful of the remembrance of its Lord. Allahpours out His blessings upon His servants and despite that many of them are forgetful of these blessings and they do not remember their Lord so they live in a state of heedlessness, just like an animal. O my blessed brother, you should know that if a person falls into a state such as this, he has fallen into the greatest and worst type of Istidraaj.
• How does a Muslim know if the blessings he is enjoying is actually Istidraaj? The answer: If a person uses the blessings of Allah to worship and be obedient to Him and to do what is permissible, then he is giving thanks for the blessings of Allah. However, if he uses these blessings for other than worshipping Allah and they distract him from the remembrance of his Lord, then he should know that these blessings are Istidraaj.
• Just as Istidraaj is a punishment that befalls some individuals, it likewise befalls groups of people and can in fact befall the entire Muslim nation. This is the case if they busy themselves with the blessings that they have been given and in doing so they forget their Lord and do not practice the Sunnahof His Messenger (sallAllahu ‘alayhi wa sallam) and they do not practice the Divine Law that Allah has revealed for them to make the source of ruling.Allah says:
“Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful, and severe.” [Soorah Hood 11:102]
• Allah does not punish these nations, villages and groups of people when they initially start committing these sins. Rather, if they continually engage in sin and fail to command the good and forbid the evil, this is when Allahpunishes them as a group.
• Allah informed us about the conditions of the nations of the past and what happened with the Prophets and Messengers He sent. Allah clarified the proofs and showed them the right way and sent to them Prophets and Messengers who came with miracles. But these miracles increased them in nothing but arrogance and turning away from their Lord. Thus, Allah seized them with a painful punishment. This was the case with the people of Nooh, Hood, Saalih, Shu’ayb, Moosaa, Ibraaheem and many other nations to whom Allah sent Prophets and Messengers.
• The Prophet (sallAllahu ‘alayhi wa sallam) clarified that the servant would be in a condition where Allah gives him plenty of time and does not punish him hastily. Rather, He gives him health and well-being and continues to give him an opportunity to repent from his sins and seek forgiveness.
• It is found in a Hadeeth Qudsi that the Prophet (sallAllah ‘alayhi wa sallam) said that Allah said: “I am according to the servant’s opinion of Me. If he mentions me to himself, I will mention him to Myself and if he mentions Me in a gathering, I will mention him in a gathering better than it.”
• In another hadeeth, the Prophet (sallAllahu ‘alayhi wa sallam) said: “Allahextends His Hand out at night in order to accept the repentance of the one who sinned by day. And He extends His Hand out during the day in order to accept the repentance of the one who sinned by night, and He continues to do this until the sun rises from the West.”
Allah (Subhaanahu wa Ta’aalaa) says:
“And nothing prevents men from believing, now when the guidance has come to them, and from asking Forgiveness of their Lord, except that the ways of the ancients be repeated with them (i.e. their destruction decreed by Allah) ,or the torment be brought to them face to face? And We send not the Messengers except as giver of glad tidings and warners. But those who disbelieve, dispute with false argument, in order to refute the truth thereby. And they treat My Aayaat and that with which they are warned, as jest and mockery!”[Soorah al-Kahf 18:55-56]
• The following aayah sums up the topic of Istidraaj and how the people are punished for it:
“And who does more wrong than he who is reminded of the Aayaat of his Lord, but turns away from them forgetting what his hands have sent forth. Truly, We have set veils over their hearts lest they should understand this (the Qur’aan) and in their ears, deafness. And if you (O Muhammad) call them to guidance, even then they will never be guided.” [Soorah al-Kahf 18:57]
• This aayah clarifies that whoever turns away from the remembrance ofAllah will be punished by having a seal placed over his heart such that he will not understand the truth and he will not benefit from his sight or hearing.
“And these towns (population, ‘Aad, Thamood, etc.) We destroyed when they did wrong. And We appointed a fixed time for their destruction.” [Soorah al-Kahf 18:59]
• Allah destroyed them only after giving them ample time to repent from their sins, but they did not benefit from this time.
• There is a question I would like you all to pay close attention to, may Allahbless you: Is everyone who commits a sin fallen into Istidraaj of Allah?
• The answer: The human being will fall into sins and no person is safe from falling into sin. However, the sins we commit are not a form of Istidraaj until the person continues doing the sin and fails to repent from it.
• For this reason, Allah commands the human being to repent sincerely because He knows the human beings are going to commit sins. So it is obligatory upon us to fear the punishment of Istidraaj.
Allah says in His Book:
“Did they then feel secure against the Plan of Allah. None feels secure from the Plan of Allah except the people who are the losers.” [Soorah al-A’raaf 7:99]
“Draws near for mankind their reckoning, while they turn away in heedlessness. Comes not unto them an admonition (a chapter of the Qur’aan) from their Lord as a recent revelation but they listen to it while they play, With their hearts occupied (with evil things) those who do wrong, conceal their private counsels, (saying): ‘Is this (Muhammad) more than a human being like you? Will you submit to magic while you see it?’” [Soorah al-Anbiyaa` 21:1-3]
• It is obligatory upon us all to beware of the punishment of Allah and strive against our own selves such that whenever we fall into some sin we hasten to return to Allah and repent to Him. We should frequently make du’aaasking Allah to prevent us from doing anything that will incur His anger.
• If a person is to continually perform righteous deeds and is sincere in doing them only for the Pleasure of Allah and follows the Sunnah of the Messenger (sallAllahu ‘alayhi wa sallam) in doing those deeds and asks his Lord for firmness upon His Deen, Allah will make easy his affair and expand this chest and guide him to all that is good.
• Let us take for example one of the many blessings Allah has given all of us, one of those physical blessings Allah has given us in our bodies. Do we use this blessing in order to obey our Lord such that we give thanks for this blessing as we should or do we use this blessing in order to disobey our Lord?
• This is the blessing of sight. If we use our sight to look at what is around us, we see the roads that we are walking on and we look at what we need to around us to keep ourselves safe, then we have used that blessing properly. And likewise if we guard our sight and lower our gaze from looking at anything Allah has prohibited. If we use our eyes to cry out of fear for Allahand we look at those beautiful things Allah has created and think about their beauty and tie that back to the Power and Omnipotence of our Creator, then and only then have we given thanks for this blessing of sight.
• On the other hand, if we use the blessing of sight to look at things that are prohibited such as looking at women who are not our relatives, looking at the private parts of the Muslims and entering into places that we are not permitted to enter into or looking at prohibited books such as the books of magic and other than that, in this case we have used the blessing of sight for other than what Allah has allowed us to use it for and thus we would be committing a sin. And we should fear in such a situation. We should fear that by using this blessing of sight and looking at things that are prohibited that we are incurring Allah’s anger upon ourselves.
• We ask Allah Al-‘Adheem, Rabbul ‘Arsh al-‘Adheem to make us amongst those who worship Him upon clarity and who implement theSunnah of His Messenger (sallAllahu ‘alayhi wa sallam) and we ask Him not to make us of those who use His blessings to incur His anger by way ofIstidraaj. And we ask Him to grant us life and keep us all upon the Deen ofIslaam and upon the Sunnah of His Messenger as long as we live and to die upon them as well.
• We should not forget our brothers around the world who are being oppressed when we are making du’aa. We should ask Allah to rectify their affairs, to strengthen their weaknesses and to raise from amongst them people who will govern by the rule of Allah in their lands.
• We should spread the Deen of Islaam by our good character, by the good treatment of others and by being patient; this is something that we have been commanded by Allah to do. The Prophet (sallAllahu ‘alayhi wa sallam) said: “By Allah, if Allah guides one man because of you, it would be better for you than the red camel.”
• We should also take a firm position in warning against the errors that take place at the hands of some of those who attribute themselves to Islaam from the deviant sects who are far away from the true teachings of Islaam such as ISIS, Ikhwaan al-Muslimeen, Jamaa’ah at-Tableegh and other than them from the deviant groups. These groups are ruining the reputation of Islaamin the non-Muslims countries. When the non-Muslims see their faulty actions they think that all of the Muslims believe and act as they do.
• Spread the Sunnah of the Prophet (sallAllahu ‘alayhi wa sallam) and teach it to the people and be patient with them and treat the people kindly in order to guide them.
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Wa Billahi Tawfeeq
Wa SallAllahu wa Sallaama wa Barak ‘alaa Nabiyanna Muhammad wa ‘alaa ‘Alyhi wa Sahbyhi wa Sallam
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This khutbah was given at Masjid At-Tawheed on Friday, August 23, 2013.
O mankind! Be afraid of your Lord (by keeping your duty to Him and avoiding all evil), and fear a Day when no father can avail aught for his son, nor a son avail aught for his father. Verily, the Promise of Allah is true, let not then this (worldly) present life deceive you, nor let the chief deceiver (Satan) deceive you about Allah.
[Surat Luqmān 31:33, Muhsin Khan Translation]
Sahl bin Sa’d narrated that the Messenger of Allah (sal Allahu alaihi wa sallam) said:
“If this world was worth a mosquito’s wing in the sight of Allaah, then He would not allow the disbeliever to have a sip of water from it.”
(Hasan) [Chapters on Zuhd: Jami At-Tirmidhi, Saheeh al Albaani]
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Audio Posted from: http://followthesalaf.com/home/2013/8/23/friday-khutbah
A person’s craving after status is even more destructive than his craving after wealth. Seeking after worldly status, position, leadership and domination causes more harm to a person that his seeking after wealth – it is more damaging and harder to avoid since even wealth is expended in seeking after leadership and status. Craving after status is of two types.
The First Type of Craving for Status
The first is seeking status through authority, leadership, and wealth and this is very dangerous – since it will usually prevent a person from the good of the Hereafter and nobility and honour in the next life, Allaah, the Most High says:
“That home of the Hereafter We shall assign to those who seek neither haughtiness nor any corruption on earth. The good end is for the pious.” [Al-Qasas (28):83]
So it is rare that a person seeks after position in this world by seeking authority and is guided to and granted what is good for him. Rather he is entrusted to his own self, just as the Prophet (salAllahu ‘alayhi wa sallam) said to `Abdur-Rahmaan ibn Samurah, radiyallaahu `anhu, “O `Abdur-Rahmaan! Do not ask for authority since if you are given it due to requesting it then you are abandoned to it, but if you are given it without requesting it then you will be aided in it.” 
One of the Salaf said, “ No one seeks after authority and then behaves justly in it.” Yazeed ibn `Abdillaah ibn Mawhib was a just judge and one of the righteous people and he used to say, “Whoever loves wealth and status and fears adversity will not behave with justice.” There occurs in Saheeh al-Bukharee from Aboo Hurairah, radiyAllaahu`anhu, from the Prophet (salAllahu ‘alayhi wa sallam) that he said, “You will be keen to attain authority and it will be a source of regret on the Day of Resurrection. So what an excellent wet-nurse it is and what an evil weaner.” 
(Al-Bukhaaree) also reports from Aboo Moosa al-Ash`aree, radiyAllaahu `anhu, that two men said to the Prophet (salAllahu ‘alayhi wa sallam), ‘O Messenger of Allaah! Appoint us to some position of authority.’ So he said, ‘We do not appoint to authority in this affair of ours one who requests it, nor one who is keen to have it.” 
Know that craving after status and position inevitably causes great harm before its attainment due to the striving necessary to attain it, and also afterwards due to the person’s strong desire to hold onto it which produces injustice, haughtiness and other evils.
Aboo Bakr al-Aajurree, who was one of the wise scholars and teachers at the start of the fourth century, wrote at treatise about the manners and the sentiments of the scholars and it is one of the best works on this topic. One who studies it will know from it the way of the scholars of the Salaf, and will know the innovated ways contrary to their way. So he describes the evil scholar at length, from this description is that:
‘He has become infatuated with love of this world, and with praise, honour and position with the people of this world. He uses knowledge as an adornment just as a beautiful woman adorns herself with jewellery for this world, but he does not adorn his knowledge with action upon it.”
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Tafseer – 102- At-Takaathur – Saleh-As-Saleh
The Prophet (sallAllaahu ‘alayhi wa sallam) has forbidden us from certain types of business transactions due to what they contain from sinful means of earning and what is found in them from dangers to mankind and the taking of wealth unjustly. From these types of prohibited transactions are:
When the buying and selling keeps one preoccupied from performing worship , i.e. they take away from the time of the worship, such as when a person is busy buying and selling and holds back from praying in congregation in the masjid, to the point that he misses it or misses part of it. This is forbidden. Allaah says:
“O you who believe, when the prayer is called for on the Day of Jumu’ah, then rush to the Remembrance of Allaah and leave off the trading (commerce). That is better for you if you did but know. So when the prayer is finished then spread throughout the land and seek from Allaah’s Bounty and remember Allaah much in order that you may be successful.” [Surah Al-Jumu’ah: 9-10]
And Allaah says in another ayah:
“O you who believe! Do not let you wealth or your children divert you from the Remembrance of Allaah. And whoever does that, then such are the losers.” [Surah Al-Munaafiqoon: 9]
Take note of Allaah’s saying: “…then such are the losers.” He rules upon them that they are losers even though they may be wealthy, having amassed hoards of money even if they may have many children.This is because their wealth and their children cannot replace what they missed out on from the Remembrance of Allaah. So even if they gain a profit or earn income in this world, they will still be losers in every sense of the word. They can only be profiting in reality if they combine between these two good things. If they were to combine between the seeking of sustenance and the worship of Allaah, by buying and selling when it is time for buying and selling and attending the prayer when it is time for prayer, then they would have combined between the good of this life and the good of the Hereafter. And they would have acted on Allaah’s saying:
“So seek your provision from Allaah and worship Him (alone)”
and His saying:
“So when the prayer is finished then spread throughout the land and seek from Allaah’s Bounty.”
Therefore, commerce is of two types – the commerce of the worldly life and the commerce of the next life (Hereafter). The commerce of this life is with wealth and with earnings while the commerce of the next life is with righteous actions. Allaah says:
“O you who believe, shall I not direct you to a trade (i.e. commerce) that will save you from a painful punishment? Believe in Allaah and His Messenger and strive hard and fight in the Cause of Allaah with your wealth and your lives. That will be better for you, if you but knew! (If you do so), He will forgive you your sins and admit you into Gardens under which rivers flow and pleasant dwellings in the gardens of ‘Adan (i.e. Paradise). That is indeed the great success. And He will also give you another (blessing), which you will love – help from Allaah and a near victory. So give glad tidings to the believers.” [Surah As-Saff: 10-13]
This is the immense commerce, which is profitable. So if the permissible commerce of this worldly life is attached to it, it becomes good upon good. But if a person limits his commerce to solely that of this worldly life while abandoning the commerce of the Hereafter, he becomes a loser, as Allaah says: “…then such are the losers.”[Surah Al-Munaafiqoon: 9]
Therefore, if a person were to turn his attention to performing worship and establishing the prayer, and if were to remember Allaah much, by doing what Allaah commanded him to do, Allaah would surely open the doors of sustenance for him. As a matter of fact, the prayer is a means for attaining sustenance (rizq), as Allaah says:
“And command your family with prayer and be patient in offering them. We are not asking you to provide Us with sustenance (rizq). (Rather), We will provide for you and the good end is for those who have Taqwaa.” [Surah TaHa: 132]
So the prayer, which some people claim takes time away from them seeking after the rizq (sustenance) and from buying and selling, is in fact the opposite of what they claim. It opens for them the door of provision, comfort and blessing. This is because the sustenance (rizq) is in the Hand of Allaah. So if you were to turn your attention towards remembering Him and worshipping Him, He would facilitate and open the door of sustenance for you. “And Allaah is the best of Providers.” [Surah Al-Jumu’ah: 11]
Allaah says, describing the worship of the believers:
“In houses (masaajid), which Allaah has ordered to be raised, and in which His name is mentioned. He is glorified therein during the mornings and the evenings. (They are) Men whom neither business nor commerce diverts them away from the Remembrance of Allaah, nor from performing the Prayer or giving the Zakaat. They fear a day when the hearts and the eyes will be overturned out of fear (of the horrors of the Day of Judgement).” [Surah An-Noor: 36-37]
In explanation of this ayah, some of the Salaf said: “They (the Sahaabah) would buy and sell, but when one of them heard the mua’dhin calling to prayer, and the scale was still in his hand, he would drop the scale and head out for the prayer.” So as stated before, the point is that if the buying and selling preoccupies you from performing your prayer, then this commerce is forbidden and futile. And the money earned from it is Haraam (unlawful) and filthy.
Source : From the al-ibaanah eBook – Forbidden Business Transactions : Shaikh Saalih Al-Fawzaan hafidhahullaah
Shaykh Muhammad Ramzan al-Hājirī, may Allah protect him from every kind of harm, said: A legacy for myself and everyone [to hold on to:]
Al-Fudhayl ibn ‘Iyaadh, may Allah have mercy on him, said:
The sign of not being attached (zuhd) to the [life of this] world and to people is that you do not love people praising you and that you do not worry about their criticisms; and if you were able to avoid being known [to people], do [that]; and it is not to be held against you that you are unknown; and it is not to be held against you that you receive no acclaim; and it is not to be held against you that you are criticized by people, if you were someone praised by Allāh.
Hilyah al-Awliyā’, 8/90
Translated by Mikail ibn Mahboob Ariff
Source: twitter.com/0505386236. 8 Nov 14.
Translation of Sahih Bukhari, Book 76: To make the Heart Tender (Ar-Riqaq)
Volume 8, Book 76, Number 422: Narrated Anas:
The Prophet said, “O Allah! There is no life worth living except the life of the Hereafter, so (please) make righteous the Ansar and the Emigrants.”
Volume 8, Book 76, Number 423: Narrated Sahl bin Sa’d As-Sa’idi:
We were in the company of Allah’s Apostle in (the battle of) Al-Khandaq, and he was digging the trench while we were carrying the earth away. He looked at us and said, “O Allah! There is no life worth living except the life of the Hereafter, so (please) forgive the Ansar and the Emigrants.”
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02- Ar-Riqaaq – 422 – 423 – Best Life Is the Hereafter (21:59)
Title: …As If You Were a Stranger
Original Title : جامع العلوم واحلكم
Original Author: Ibn Rajab al-Ḥanbalī
Translator : Abu az-Zubayr Harrison
…As If You Were a Stranger 
 Ibn Rajab al-Ḥanbalī’s book, “Jāmi’ al-‘Ulūm wal-Ḥikam”, is an explanation of the forty-two famous ḥadīth collected by Imam al-Nawawī. The ḥadīth explained in this translations is number forty.
Ibn ‘Umar ( radhi Allaahu anhu ) said: Allah’s Messenger ( sallallaahu alaihi wa sallam) took me by my shoulder and said:
» كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ أَوْ عَابِرُ سَبِيلٍ «
Be in this life as if you were a stranger or a traveler on a path.
And Ibn ‘Umar used to say:
If you reach the evening, do not expect to reach the morning, and if you reach the morning, do not expect to reach the evening. Take from your health before
your sickness and from your life before your death. [Recorded by al-Bukhārī (no. 6416)]
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