They accompany the world with their bodies while their souls are drawn towards the great abode – Imam Ibn Rajab

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.” [34]

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.” [35]

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.” [36]

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 [37] 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?”

Footnotes:

[34] Saheeh Al-Bukhaaree (Eng.): vol. 8, no. 425

[35] Sunan Ibn Maajah (no. 4114). This addition was graded weak in Da’eef Sunan Ibn Maajah (no. 895)

[36] 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).

[37] He is referring here to his teacher Ibn Al-Qayyim. See his book Haadee Al-Arwaah (pg. 7).

SourceAlleviating Grievances in Describing the Condition of the Strangers – Al-Haafidh Ibn Rajab Al-Hanbalee, al-Ibaanah eBook

Related Link:
Dunya, Death & Hereafter – abdurrahman.org/finaljourney

How the Prophet (ﷺ) and his Companions used to live, and how they gave up their interest in the world

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? [1] 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.

Bukhari 6452
Book reference  : Book 81, Hadith 41

Footnotes:

[1] 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

O mankind! Verily, the promise of Allah is true. So, let not this present life deceive you – Dr Saleh as Saleh [Short Clip|En]

11- Ar-Riqaaq – Softening the Hearts – Promise of Allaah Is True

Posted fromAl-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)

Reaching Old Age (Book of Ar-Riqaaq – Sahih al-Bukhari) – Dr Saleh As-Saleh [Audio|En]

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

06- Ar-Riqaaq – Softening the Hearts – 428 – 429 – 430 – Reaching Old Age

Posted fromAl-Bukhari Book of Ar-Riqaaq – Based upon the explanation of Shaykh Ibn Al-‘Uthaymeen

In The Midst Of Their Enjoyment They Were Plunged Into Destruction – Shaykh Muhammad ‘Awaaji al-Muhjari

In The Midst Of Their Enjoyment They Were Plunged Into Destruction

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.

Click here to Download / Listen
[audio https://salafiaudio.files.wordpress.com/2015/11/in-the-midst-of-their-enjoyment-they-were-plunged-into-destruction-shaykh-muhammad-awaaji-al-muhjari.mp3]

Wa Billahi Tawfeeq

Wa SallAllahu wa Sallaama wa Barak ‘alaa Nabiyanna Muhammad wa ‘alaa ‘Alyhi wa Sahbyhi wa Sallam

http://www.mpubs.org/forum/3-tele-lecture-notes-transcripts/55-in-the-midst-of-their-enjoyment-they-were-plunged-into-destruction-by-shaykh-muhammad-awaaji-al-muhjari

Also Read :

50 Pieces of Advice For The Muslim Women – Abu Muhammad al Maghribee [Audio|En]

Part 01: Introduction Lecture :

Listen / Download Mp3 Here (Time 28:33)

Posted from: http://followthesalaf.com – [Alternative Download Link]

Further Parts will be added as they are available .. in shaa’ Allaah

The Dunya Vs. The Akhirah – Abu Muhammad al Maghribee [Audio|En]

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]

Listen / Download Mp3 Here (Time 35:15)

Audio Posted fromhttp://followthesalaf.com/home/2013/8/23/friday-khutbah

Seeking status through authority, leadership & wealth is very dangerous – Imam Ibn Rajab

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.” [10]

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.” [11]

(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.” [12]

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.”

Continue reading

What are we here for? – Abu Uwais Abdullaah Ali [Audio|En]

Listen / Download Mp3 Here (Time 41:45)
[audio https://salafiaudio.files.wordpress.com/2014/09/what-are-we-here-for-abu-uwais-abdullah-alee.mp3]

Tafseer of Surah 102 At-Takaathur – Dr. Saleh-As-Saleh [Audio|En]

Tafseer – 102- At-Takaathur – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/tafseer-102-at-takaathur-saleh-as-saleh.mp3]

Do not let your Commerce divert you from the Remembrance of Allaah – Shaykh Saalih Fawzan

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

The sign of not being attached (zuhd) to the [life of this] world and to people – Shaykh Muhammad Ramzan al-Hājirī

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.

There is no life worth living except the life of the Hereafter – Dr. Saleh as Saleh [Audio|En]

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.”

Click the Below Link to Download the Lecture

02- Ar-Riqaaq – 422 – 423 – Best Life Is the Hereafter (21:59)
[audio http://salafiaudio.files.wordpress.com/2014/08/saleh-as-saleh-hadeeth-al-bukhari-book-of-ar-riqaaq-02.mp3]

Source: Hadeeth – Al-Bukhari Book of Ar-Riqaaq

 

Be in this Life as if you were a Stranger or a Traveler on a Path – Ibn Rajab al-Hanbalī

Title: …As If You Were a Stranger
Original Title : جامع العلوم واحلكم
Original Author: Ibn Rajab al-Ḥanbalī
Translator : Abu az-Zubayr Harrison
authentic-translations.com

…As If You Were a Stranger [1]

[1] 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.

Contents 

  1. The ḤadĪth
  2. Explanation of the ḤadĪth
    1. The First State: As a Stranger
    2. The Second State: As a Traveler
  3. Explanation of Ibn ‘Umar’s Advice

The Ḥadīth

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)]

Click on the below link to read or download the full article

..As If You Were a Stranger-Ibn Rajab al-Hanbali [PDF]

Some Narrations about the Reality of Zuhd & Dispraise of the Dunyaa

Collected & Translated  by Abbas Abu Yahya

1- From Maymoon who said:

‘I entered upon Ibn Umar Radi Allaahu anhu and I added up everything that was in his house from a bed or a blanket or a rug and I found that it was only equivalent to one hundred Dirham! !’

[Zuhd – by Abu Dawood / 294]

2- From Abu Hamza who said:

‘I said to Ibraheem, verily Farqad as-Subkhee does not eat meat, and he does not eat such and such food.’ Ibraheem said: ‘The Companions of Muhammad -sallAllaahu alayhi wa sallam- were better than him and they used to eat meat and clarified butter, and such and such food.’

[al-Mussanaf  – 7/236]

3 – From Sha’abee who said:

‘No one leaves a thing in the Dunyaa for the sake of Allaah except that Allaah gives him that which is good for him in the Hereafter.’

[al-Hileeyah – 4/312]

4- From Jafar who said: ‘I heard Malik bin Dinaar saying:

‘Concern for the Hereafter leaves your heart due to the amount you grieve over the Dunyaa and concern for the Dunyaa leaves your heart due to the amount that you grieve over the Hereafter.’

[Zuhd – by Ahmad /387]

5 – From al-Hasan al-Basari who said:

‘Indeed the believer in this Dunyaa is like a stranger, he does not surrender to the humiliation of the Dunyaa, nor does he compete with the people of the Dunyaa for the honour of this Dunyaa.

The people according to him are relaxing, while his soul according to himself is busy (with the Hereafter). As a result Toobah (a tree in Paradise) is for the slave of Allaah who earns goodness and submits a virtuous action for a day when he will be poor and in need. (i.e. the Day of Judgment.)

[Zuhd by Ahmad 333/Muhasib an-Nafs by Ibn Abi Dunyaa 78]

6 – From Yahya bin Mu’adh who said:

‘We will not achieve everything that we wish from the Dunyaa however, we just submit our good actions for the Hereafter, as for the Day of Judgment, we do not know what our condition will be.’

[al-Hileeyah – 10/56]

7 – From Bilal bin Sa’ad who said:

‘O people of piety, you have not been created in order to become extinct, however you will transfer from one land to another land, just as you transferred from the loins to wombs, and from wombs to this Dunyaa, and from the Dunyaa to graves and from the graves to the area of standing (Day of Judgment) and from that area to eternity in Paradise or Fire.’

[Seera ‘Aalaam 5/91]

8 – From Malik bin Dinaar who said:

‘The worldly people leave this Dunyaa without having tasted the best thing in the Dunyaa.’ It was asked and what is that thing?

He answered: ‘Knowing Allaah.’

[Seera ‘Aalaam 5/236]

9 – From Malik bin Dinaar, that a thief entered upon Malik bin Dinaar but did not find anything to steal, whereby Malik called out to him:

‘You won’t find any worldly thing to take, however, do you desire something for the Hereafter?’

The Thief answered: ‘Yes.’

Malik said: ‘Make Wudu and pray two Rakah.’

So he did likewise, then Malik sat for a while and went out to the Masjid and the thief went with him.

Malik was asked: ‘Who is this?’

He said: ‘He came to steal from us but we ended up stealing him.’

[Seera ‘Aalaam 4/190]

10 – From Hatim al-Assam who said:

‘Sadness has two aspects: Sadness that is in your favour and Sadness that is against you, as for the sadness which is against you, then it is for everything which passed you by of the Dunyaa and you were saddened as a result of that, therefore this is against you.  As for everything that passed you by of the Hereafter and you were Saddened as a result of that, then that is in your favour.

The explanation of this is; if you had two Dirham and you lost both of them, and you were saddened as a result of that, then this is a sadness for the sake of the Dunyaa, and if an error, shortcoming or jealousy is committed or something causing sadness and regret (due to that error etc.) then that is in your favour.’

[al-Hileeyah – 8/77]

11 – From Rabee’a who said: Shafi’ee said to me:

‘Adhere to Zuhd, since Zuhd for a Zahid is better than jewelry on a mature woman!’

[Seera ‘Aalaam 10/36]

12 – From Wahab bin Munabbih who said: Malik ibn Dinaar said:

‘A man asked a person who was higher in status in terms of knowledge than himself: ‘How big shall I build my home? The person answered: ‘That which is sufficient to shelter you from the sun and protect you from a lot of rainfall.

The man asked: ‘How much food should I eat?’

He answered: ‘Enough not to remain hungry and less than being satisfied.’

The man asked: ‘How much shall I laugh?’

He answered: ‘Enough to bring colour to your face but not enough to hear your voice.’

The man asked: ‘How much shall I cry?’

He answered: ‘Enough that you do not get bored from crying from the fear of Allaah.’

The man asked: ‘How many of my good actions should I hide?’

He answered: ‘So much so that the people think that you do not do any good actions.’

The man asked: ‘How many of my good actions shall I make known?’

He answered: ‘Just enough to encourage a miser to do good actions (based on your example).’

[al-Hileeyah – 4/45]

13 – From al-Fudayl who said:

‘General Zuhd amongst people means that a person does not love people’s praise of him, nor does he not concern himself with their criticism.’

He continued:

‘If you are capable of not being known then do so, and do not look to the people if the people do not praise you. And it is not upon you that you are criticized if you are praised by Allaah.’

He continues:

‘Whoever loves to be mentioned then he is not mentioned, and whoever dislikes to be mentioned then he is mentioned.’

[al-Hileeyah – 8/88]

14 – From Ayoob Sakhteeyani who said:

‘A man should fear Allaah – Subhana wa Ta’ala- if he has Zuhd then he should not make his Zuhd as a punishment upon the people, indeed it is better for a man to hide his Zuhd than to announce it.’

[al-Hileeyah – 2/6]

15  – From al-Hasan al-Basari who used to say, when a person who was attached to the Dunyaa was mentioned:

‘ I swear by Allaah, he did not remain for the Dunyaa, nor did the Dunyaa remain for him, nor did he secure himself from its trials nor from its evil nor from its account, rather he left the Dunyaa in rags (a shroud).’

[al-Hileeyah – 2/144]

16 – From al-Hasan who said:

‘O you youth, adhere to seeking the Hereafter, we have often seen a person seek the Hereafter and he achieves the Hereafter along with the Dunyaa, however we have not seen anyone who seeks the Dunyaa and by that he also gains the Hereafter along with the Dunyaa.’

[Zhud al-Kabeer /12]

17 – From al-Hasan who said:

‘Indeed I met many people who were not overjoyed with what they received from the Dunyaa, nor would they grieve over what passed them by of the Dunyaa.’

[al-Hileeyah 6/270]

18 –  From Abdullaah bin al-‘Aayzaar who said: Umar bin AbdulAziz gave us a Khutbah in Shaam  standing on a Mimbar made of mud, and he praised and glorified Allaah and then he said:

‘O you believers rectify your secret actions and your manifest actions will be rectified, work for the Hereafter in order to protect the affair of your religion.’

[al-Hileeyah 5/298]

19 – From Abdullaah bin Wahhab who said: I heard Sufyaan at-Thawri say in Makkah:

‘Pleasing the people is a goal which cannot be achieved, and seeking the Dunyaa is a goal which cannot be achieved.’

[al-Hileeyah 6/386]

20 – From Sufyaan bin Uayainah who said:

‘Seeking from the Dunyaa what is necessary for yourself is not considered loving the Dunyaa.’

[al-Hileeyah 7/273]

21 –  From Sufyan at-Thawri who said:

‘Zuhd of the Dunyaa is Zuhd of the people, and the foremost of that is Zuhd of yourself.’

[Seera ‘Aalaam 7/268]

22 – From Abdullaah bin ‘Awn who said:

‘Indeed those who were before us would give to the Dunyaa that which was left over after from their Hereafter, and you give to the Hereafter that which is left over from your Dunyaa.’

[Sifat as-Saffwa 3/101]

Retraction of Shaykh al-Albaani regarding the Hadeeth of Worldly Affairs

Compiled and Translated by Abbas Abu Yahya

“Indeed Allaah hates every person who is arrogant, rude, rough, and is greedy, thinks he knows it all and shouts loudly in the market places, who is like a corpse during the night and a donkey during the day, knowledgeable about worldly affairs, ignorant about the matters of the hereafter.”

Da’eef – ‘Silsilah Ahadeeth ad-Da’eefah’ no. 2304

This hadeeth which has been narrated by Ibn Hibban and al-Bayhaqi, it has been declared weak by Shaykh al-Albaani.

Initially the Shaykh had authenticated this hadeeth in ‘Silsilah Ahadeeth as-Saheehah’ no.195.  However, the Shaykh retracted and declared it to be weak.  He removed it from ‘Silsilah as-Saheehah’ and placed it in ‘Silsilah Ahadeeth ad-Da’eefah’ no.2304.  The Shaykh also declared it Da’eef in his book ‘Daeef Targheeb wa Tarheeb’ no.378.

Although this hadeeth can be found authenticated in his book ‘Saheeh al-Jami as-Sagheer’, the Shaykh didn’t rely upon this book since it had been in the hands of untrustworthy publishers.  The Shaykh never amended the book. However the Shaykh in latter part of his life began a journey to divide the Ahadeeth of ‘Saheeh  al-Jami as-Sagheer’  into a more precise division of hadeeth  terminology of‘Saheeh  li dhaatihi‘ ( authentic by itself) and ‘Saheeh li ghayreehi‘ (authentic due to other hadeeth) and ‘hasan li dhaatihi‘ (hasan by itself) and ‘hasan li ghayreehi’ (hasan due to other hadeeth).  This is a colossal task in itself. The Shaykh – may Allah have mercy on him- was sadly unable to complete this work.

The Shaykh commented on the hadeeth after declaring it weak by saying: “how applicable is this hadeeth – even though it is weak – to those kuffar who do not pay any importance to their hereafter, despite them having knowledge of many worldly affairs, AllaahTa’ala  says about them:

<< They know only the outside appearance of the life of the world, and they are heedless of the Hereafter.>>

[ Soorah ar-Rum : 7 ]

Many Muslims have a large percentage of this characteristic in them. Those who spend their days roaming around in the market places, shouting and yelling in those places, and they neglect the obligatory actions and prayers.

<< So woe unto those performers of prayers (hypocrites), who delay their Salaat from their stated fixed times, those who do good deeds only to be seen (of men), and refuse Al-Ma’un(small kindnesses)>>

[Soorah Maa’oon : 4-7]

Taken from: ‘Silsilah Ahadeeth ad-Da’eefah’ no. 2304

The price of eternal life is the hours of his life, but what is left of them for him to buy it with?! – Ibn Al-Jawzi

What Can This Eternal Life be Bought With?

WHEN A PERSON THINKS about the life of this world before entering it, he considers it long. Likewise, when he thinks about it after leaving it, he sees a long period of time and knows that the stay in the grave is long. When he thinks about the Day of judgment, he knows that its fifty thousand years long, and when he thinks about Paradise and Hell, he knows that they will never end.

Now, when he goes back to look at the time spent in this world, lets say 60 years, he can see that thirty of it is spent sleeping, fifteen or so is spent in childhood and most of what’s left goes to chasing after desires, food and money. When he accounts for what is left, he finds that much of it is nothing but showing off and heedlessness. The price of eternal life is the hours of his life, but what is left of them for him to buy it with?!

Excerpts from The Book “Sincere Counsel to the Seekers of Sacred Knowledge” by Ibn Al-Jawzi  was published by Dar us Sunnah publishers

Craving For Wealth And Status : Imam Ibn Rajab al-Hanbali

The first type of craving for wealth is that a person has extreme love for wealth and also relentlessly exerts efforts to attain it – via means which are lawful – being excessive in that, striving hard and making painstaking efforts and toiling in order to attain it.

It has been reported that this hadeeth was in response to the appearance of some elements of th is, as at-Tabaraanee reports from `Aasim ibn `Adiyy, radiyallaahu `anhu, who said, `I bought a hundred shares from the shares of Khaybar and that reached the Prophet sallallahu `alayhi wa sallam so he said, “Two ravenous wolves remaining amongst sheep whose owner has lost them will not be more harmful than a Muslim`s seeking after wealth and status is to his Deen.” [It is quoted by al-Haithumee in Majma` uz-Zawaa`id (10/250) and he attributed it to at-Tabaraanee in al-Awsat and said, “Its isnaad is hasan (good).”]

There is nothing more to chasing after wealth than the wastage of a person’s noble life for that which has no value. Instead he could have earned a high rank (in Paradise) and everlasting bliss, but he lost this due to his craving after provision – which had already been assured to him and allotted to him, and it was not possible for anything to come to him except what was decreed for him – then on top of this he does not benefit from that, but rather abandons it and leaves it for someone else.

He departs from that and leaves it behind so that he will be the one held accountable for it, yet someone else benefits from it. So in reality he is only gathering it for someone who will not praise him for that, whilst he himself goes on to One who will not excuse him for that – this itself would indeed be enough to show the blameworthiness of this craving.

The person who has this craving wastes his valuable time and engages himself in that which is of no benefit to himself – in journeying and exposing himself to dangers in order to amass that which will only benefit someone else, so it is as is said:

“So one who spends his days in gathering wealth
Out of fear of poverty – then he has achieved only poverty.”

It was said to a wise man, “So and so has amassed wealth,” so he said, “Then has he amassed days in which to spend it?” It was said, “No.” So he said, “Then he has amassed nothing!”

It was also said in some narrations from the People of the Book, “Provision has already been allotted and the one greedy for wealth is deprived. Son of Aadam! If you spend your life in seeking after this world then when will you seek after the Hereafter?” “If you are unable to do good deeds in this world, then what will you do on the Day of Resurrection?”

Ibn Mas`ood, radiyallaahu `anhumaa, said, “Certain faith (yaqeen) is that you do not make the people happy by angering Allaah, and that you do not envy anyone for that which Allaah has provided, and that you do not blame anyone for something which Allaah has not given you – since provision will not be brought on by a person’s craving after it, nor will it be repelled by a person’s disliking it. Indeed Allaah through His Justice has made joy and happiness dependant upon having certain faith and contentment, and He has made worries and sorrow spring from doubt and displeasure.”

One of the Salaf (predecessors) said: “Since predecree (qadr) is a reality then craving is futile. Since treachery exists in people’s characters then trusting everybody is to expose oneself to humiliation. Since death awaits everybody, then being satisfied with this world is foolishness.”

`Abdul-Waahid ibn Zayd (from the successors of the Taabi`een of Basrah, died after 150H) used to swear by Allaah that a person’s craving after this world was more fearful to him than his worst enemy. He also used to say, “O my brothers! Do not grow up craving after his riches and increase in earnings or wealth, rather look upon him with the eye of one who detests that he is preoccupying himself with that which will cause his ruin tomorrow in the Place of Return – and is proud with that.” He also used to say, “Craving is of two types: Craving which is an affliction and craving which is beneficial. As for the craving which is beneficial, then it is one’s desire for that which is obedience to Allaah, and as for the craving which is an affliction then it is a person’s craving after this world.”

Craving after this world torments a person, he is preoccupied and does not attain joy or pleasure whilst amassing – since he is preoccupied. He does not find time – due to his love of this world – for the Hereafter, and is preoccupied with that which will perish and forgets that which will abide and remain.

In this regard a person said,

“Do not envy a brother who craves after riches –
rather look upon him with aversion.
Indeed the one who craves is preoccupied with his
wealth from having any happiness due to his belongings.”

Someone else said in this regard:

“O gatherer and miserly one being watched closely by time
which is wondering which of its doors it should close.
You have gathered wealth, but think have you gathered for it –
O gatherer of wealth – days in which you can spend it.
Wealth is hoarded away with you for those who will inherit it –
The wealth is not yours except on the day when you spend it.
Satisfaction is for the one who settles in its neighbourhood
And in its shade he finds no worries to disturb him.”

A wise person wrote to a brother of his who desired this world: “To proceed, you have become one who craves after this world. It will serve you whilst taking you away from it with accidents, illnesses, calamities and infirmity. It is as if you have not seen one who craves prevented from what he desires, nor one who shuns this world granted provision, nor one who died despite having great wealth, nor one who is fully satisfied in this world with a small amount.”

A desert Arab rebuked a brother of his for covetousness, saying, “O my brother you are a seeker and one sought. You are being sought by One whom you cannot escape, and you are seeking that for which you have been sufficed. O brother, it is as if you have not seen one who craves being prevented, nor one who shuns the world being granted provision.”

A wise man said, “The people who have the greatest degree of restlessness are the envious, those who have the greatest degree of happiness are the contented. Those who persevere most through suffering are those who are covetous. Those who have the simplest and most pleasant life are those who most strongly refuse this world. The one who will suffer the greatest regret is the scholar whose actions contradict his knowledge.”

The second type of craving after wealth is that in addition to what has been mentioned in the first type, he also seeks wealth through unlawful means and withholds people’s rights – then this is definitely blameworthy greed and covetousness. Allaah, the Most High, says:

“And whoever is saved from his covetousness, such are those who are successful.” [Soorah al-Hashr (59):9]

It is reported in Sunan Abee Daawood from `Abdullaah ibn `Amr, radiyallaahu ‘anhu, from the Prophet sallallahu `alayhi wa sallam that he said, “Beware of greed (avarice) for indeed greed (avarice) destroyed those who came before you. It ordered them to cut off ties of relationship so they cut off ties of relationship, and it ordered them to be miserly so they were miserly, and it ordered them to commit sins so they committed sins.” [Reported by Aboo Daawood (transl. vol.2, p.445, no.1694), and al-Haakim (1/415) who declared it saheeh and adh-Dhahabee agreed, and Ahmad reports it (2/159, 195) with similar wording. I (Badr `Abdullah al-Badr) say: Its isnaad is saheeh.]

It is reported in Saheeh Muslim from Jaabir, radiyallaahu ‘anhu, that the Prophet sallallahu `alayhi wa sallam said, “Beware of greed (avarice), since greed (avarice) destroyed those who came before you. It led them to shed their blood and make lawful what was forbidden for them.” [Reported by Muslim (transl. vol.4, p.1366, no. 6248) and others, an-Nawawee said in explanation of the hadeeth, “al-Qaadee `Iyaad said: It is possible that this destruction was the destruction of those whose blood was spilled who were mentioned here, and it is possible that it is destruction in the Hereafter – and this is more apparent, and it is possible that it means destruction in both this world and the Hereafter. A number of people have said that avarice/greed (shuhh) is more severe than miserliness (bukhl) and causes the person to withhold to a greater degree. Some say that it is miserliness combined with covetousness. Some say that miserliness is with reference to specific actions whereas avarice/greed is general. Some say that miserliness is in particular actions and avarice/greed is with reference to wealth and good actions. Others say that avarice/greed is desiring that which one does not possess and being miserly about what one does possess.”]

Some of the scholars say, “Avarice is eager craving which causes a person to take things which are not lawful for him, and to withhold the rights of others. Its reality is that a person craves that which Allaah has forbidden and prohibited him from, and that one is not contented with the wealth and womenfolk and whatever else Allaah has made lawful for him. So Allaah, the Most High, has made lawful for us that which is good from foods, drinks, clothing and women and has forbidden us to acquire these things except by lawful means and He made lawful for us the blood and wealth of the Unbelievers and those fighting against us. He also forbade us from everything impure from foods, drinks, clothing and women, and He forbade us from seizing people’s wealth and spilling their blood unjustly. So he who limits himself to that which is permitted for him is a Believer, and one who goes beyond that into what he has been forbidden – then this is blameworthy avarice which is inconsistent with Eemaan (true faith in belief, word and action).

Therefore the Prophet sallallahu `alayhi wa sallam informed that avarice causes a person to cut off relations, commit sins and to be miserly – and miserliness is a person’s clinging on greedily to what he has in his hand. Whereas avarice is seeking to obtain that which does not belong to him unjustly and wrongfully – whether it is wealth or something else. It is even said that it is the head of all sins – this was how Ibn Mas`ood, radiyallaahu `anhu, and others from the Salaf explained avarice and greed.

So from this the meaning of the hadeeth of Aboo Hurairah, radiyallaahu ‘anhu, will be understood. He reports that the Prophet sallallahu `alayhi wa sallam said, “Avarice (shuhh) and Eemaan will not combine in the heart of a Believer.” [This is part of a hadeeth whose wording is, “Dust in the way of Allaah and the smoke of Hell-Fire will never combine in the belly of a servant, nor will avarice and Eemaan ever combine in the heart of a servant.” It is reported by Ibn Abee Shaibah (5/344), Ahmad, an-Nasaa’ee (6/13,14)… and its chain of narration is hasan lighairihi (good due to supports).] Also in another hadeeth from the Prophet sallallahu `alayhi wa sallam he said “The best of Eemaan is self-restraint (sabr) and compliance/liberality (musaamahah).” [This hadeeth has been reported from four Companions: (i) `Umayr ibn Qataadah al-Laythee, by al-Bukhaaree in at-Taareekhul-Kabeer (3/2/530) and al-Haakim (3/ 626), (ii) Jaabir ibn `Abdillaah – by Ibn Abee Shaibah in al-Eemaan (no.43) and Ibn Hibbaan in al-Majrooheen (3/136), (iii) `Amr ibn `Abasah – by Ahmad (4/375) and (iv) `Ubaadah ibn as-Saamit – by Ahmad (5/319), and the hadeeth is saheeh due to these chains – and Allaah knows best.] Sabr here has been explained to be withholding oneself from forbidden things, and musaamahah as the carrying out of the obligatory actions.

Also the word shuhh (avarice) may sometimes be used to mean bukhl (miserliness) and vice-versa, however in origin they are different in meaning, as we have mentioned.

If the person’s craving after wealth reaches this level then the deficiency it causes in a person’s Religion is clear – since failing to fulfill what is obligatory and falling into what is forbidden reduce one’s Religion and Eemaan without a doubt to the point that nothing but a little remains of it.

Excerpts from the Book – al-Hidaayah Publishing

The Life of this World is Fleeting Enjoyment : Imam Ibn Kathir

Imam Ibn Kathir
Tafsir Ibn Katheer (Abridged) Volume 9
© Darussalam 2000

“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.  (It is) like a rain (Ghayth), thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw.  But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure.  And the life of this world is only a deceiving enjoyment.” [57:20]

Allah the Exalted degrades the significance of this life and belittles it by saying,

“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.”

Meaning, this is the significance of this life to its people, just as He said in another Ayah,

“Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land.  This is the pleasure of the present world’s life; but Allah has the excellent return with Him.” ( 3:14 )

Allah the Exalted also sets a parable for this life, declaring that its joys are fading and its delights are perishable, saying that life is,

“Like a rain (Ghayth),” which is the rain that comes down to mankind, after they had felt despair.  Allah the Exalted said in another Ayah,

“And He is it Who sends down the Ghayth (rain) after they have despaired.” (42:28)

Allah’s statement,

“thereof the growth is pleasing to the tiller;” meaning that farmers admire the vegetation that grows in the aftermath of rain.  And just as farmers admire vegetation, the disbelievers admire this life; they are the most eager to acquire the traits of life, and life is most dear to them,

“afterwards it dries up and you see it turning yellow; then it becomes straw.”

Meaning, that vegetation soon turns yellow in color, after being fresh and green.  After that, the green fades away and becomes scattered pieces of dust.  This is the parable of this worldly life, it starts young, then matures and then turns old and feeble.  This is also the parable of mankind in this life; they are young and strong in the beginning.  In this stage of life, they look youthful and handsome.  Slowly, they begin growing older, their mannerism changes and their strength weakens.  They then grow old and feeble; moving becomes difficult for them, while doing easy things becomes beyond their ability.  Allah the Exalted said,

“Allah is He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave (you) weakness and gray hair.  He creates what He wills.  And He is the All-Knowing, the All-Powerful.” (30:54)

This parable indicates the near demise of this life and the imminent end of it, while in contrast, the Hereafter is surely coming.  Those who hear this parable should, therefore, be aware of the significance of the Hereafter and feel eagerness in the goodness that it contains,

“But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure.  And the life of this world is only a deceiving enjoyment.”

Meaning, surely, the Hereafter that will certainly come contains two things either severe punishment or forgiveness from Allah and His good pleasure.

Allah the Exalted said,

“And the life of this world is only a deceiving enjoyment.”

Meaning, this life is only a form of enjoyment that deceives those who incline to it.  Surely, those who recline to this life will admire it and feel that it is dear to them, so much so, that they might think that this is the only life, no life or dwelling after it.  Yet, in reality, this life is insignificant as compared to the Hereafter.

Imam Ahmad recorded that `Abdullah said that the Messenger of Allah, sallallahu `alayhi wa sallam, said,

” Paradise is nearer to any of you than the strap of his shoe, and so is the (Hell) Fire.” [Ahmad 1:387]

Al-Bukhari collected this Hadith through the narration of Ath-Thawri [Fath al-Bari 11:328].  This Hadith indicates the close proximity of both good and evil in relation to mankind.  If this is the case, then this is the reason Allah the Exalted encouraged mankind to rush to perform acts of righteousness and obedience and to avoid the prohibitions.  By doing so, their sins and errors will be forgiven and they will acquire rewards and an exalted status.  Allah the Exalted said,

“Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.”

Allah the Exalted said in another Ayah,

“And march forth in the way (to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for those who have Taqwa.” (3:133)

Allah said here,

“prepared for those who believe in Allah and His Messengers.  That is the grace of Allah which He bestows on whom He is pleased with.  And Allah is the Owner of the great bounty.”

Meaning, “This, that Allah has qualified them for, is all a part of His favor, bounty and compassion.”  We mentioned a Hadith collected in the Sahih in which the poor emigrants said to the Messenger, sallallahu `alayhi wa sallam, “O Allah’s Messenger!  The wealthy people will get higher grades and permanent enjoyment.”  He asked, “Why is that?”  They said, “They pray like us and fast as we do.  However, they give in charity, whereas we cannot do that, and they free servants, whereas we cannot afford it.”  The Prophet, sallallahu `alayhi wa sallam, said, “Shall I tell you of a good deed that, if you acted upon, you would catch up with those who have surpassed you? None would overtake you and be better than you, except those who might do the same.  Say, “Glorious is Allah,” Allah is Most Great”, and “Praise be to Allah”, thirty three times each after every prayer.”  They later came back and said, “Our wealthy brethren heard what we did and they started doing the same.”  Allah’s Messenger, sallallahu `alayhi wa sallam, said,

“This is the favor that He gives to whom He wills.” [Muslim 1:416]

Distractions of the Dunya – By Abu Ismaeel Mustafa George [Audio|En]

Distractions of the Dunya - By Abu Ismaeel Mustafa George

Lecture hosted by Sisters United Upon Knowledge, online study group

Listen / Download Mp3 Here (Time 01:15:51)