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)

The Real Meaning of Zuhd (Not having a love for the Dunyaa) – Shaykh al-Uthaymeen

Published by Miraath Publications
Listen to Audio Excerpt @ : Day 29: The Real Meaning of Zuhd (Not having a love for the Dunyaa)

a) AbdurRahmaan bin Ali bin Muhammad Ibn Jawzi (d. 598 A.H.) said:

‘Zuhd is not just leaving wealth or giving wealth to show that you are generous and strong, nor to get people’s hearts to incline to you, on the contrary Zuhd is leaving worldly things due to having the knowledge that it is insignificant in relation to the immeasurable value of the Hereafter.’

[Taken from: ‘Mukhtasir Minhaj al-Qasideen’ p.324]

b) Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘The intent of Zuhd is not rejection of having possessions, since in fact Sulayman and Dawood –alayhim as-Salaam- were the ones who had the most Zuhd from amongst the people at their time and they had been endowed with wealth, land and women.

Our Prophet -sallAllaahu alayhi wa sallam- had definitely the most Zuhd above all mankind, and he had nine women. ‘Ali bin Abi Taalib, AbdurRahman bin ‘Awf, Zubayr and Uthmaan -Radi Allaahu anhum- were from those who had Zuhd even though they had wealth, and there were many others like them.’

[Taken from ‘Madarij as-Salikeen’ by Ibn al-Qayyim (d. 751 A.H.) Volume 2/13-14)]

c) Al-Hasan said:

‘Having Zuhd of the Dunyaa is not prohibiting oneself from that which is Halaal, nor by wasting money, but it is knowing that what is in Allaah’s Hand is more trustworthy than one’s own-self and what he has in his hand (i.e. possesses).’

[Taken from ‘Madarij as-Salikeen’ by Ibn al-Qayyim (d. 751 A.H.) 285]

d) Ibn Rajab al-Hanbali (d.795) -Rahimullaah- said:

‘Abu Sulayman said: ‘Do not testify for anyone that he has Zuhd, since indeed Zuhd is in the heart.’

[Taken from: ‘Tayseer Rab al-Bariya fee Sharh al-Arba’een an-Nawawi’ p.436]

Compiled & Translated By Abbas Abu Yahya

Dealing With The Reality Of The Dunya! – Abu Uwais Abdullah Ahmad [Mp3|Ar-En]

Listen / Download Mp3 Here (Time 1:28:05 )

He Lost The Woman, and He Lost His Religion – Ibn al-Qayyim (Rahimahullah)

Ibn al-Qayyim (Rahimahullah) narrated:

It is reported that in Egypt, there was a man who would maintain the mosques, making the call to prayer, etc. He was, by all outward means, an obedient person and devout worshipper.

One day, as he usually would, he ascended the minaret to make the call to prayer. At the base of the minaret, there was a Christian woman standing. He saw her, and was seduced by her looks. So, he descended the minaret, went to her, and entered her home. She said to him: “Who are you, and what do you want?”

He replied: “I want you.”

She said: “Why?”

He said: “You have enslaved my eyes, and you have captured my heart.”

She said: “I will never answer your desire in a doubtful or suspicious manner.”

He said: “Ok, so, I will marry you, then.”

She said: “You are a Muslim, and I am a Christian. My father will never allow me to marry you.”

He said: “So, I will become a Christian.”

She said: “If you wish to do so, go ahead.“

So, the man became a Christian in order to marry this woman, and lived with the woman’s family in her house. Later on that day, however, he was on the roof of the house. He fell from the roof and died without even having enjoyed his new bride. So, he lost the woman, and he lost his religion.”

Ad-Da’ wad-Dawa, page.127 of Ibn Al-Qayyim Al-Jawziyyah (Rahimahullaah)

The Body and Soul – Imam Ibn al Qayyim

Source: AL-FAWA’ID: A Collection of Wise Sayings, Imam Ibn al Qayyim

The body of the son of Adam was created from the earth and his soul from the government of Heaven and then they were joined. If he is hungry, stays awake, and keeps his body busy in serving Allah, his soul will find itself lighter and more peaceful so that it would long for the place from which it was created and miss its heavenly world. But if he secures food, blessings, sleep, and rest, the body will incline to remain at the place from which it was created and the soul would be pulled along with it and be in a prison. If it was not for the fact that it would get used to that prison, it would ask for help, as a tortured person does, to find relief from the pain resulting from the separation and departure from its own world from which it was created.

In general, the more the body is light, the more the soul will be light and seek its heavenly world, and the more the body is heavy and seeks desires and relief, the heavier the soul will be and it will come down from its heavenly world and become lower and more earthly. You may see the soul of a man in Heaven while his body is on the earth. Another person serves Allah with his body and his soul is low and wandering about in lowly matters. When the soul separates from the body, it would either catch up with its high or low place. With the high, it would  find every blessing, happiness, beauty, pleasure, and good living while with the low it would find every distress, grief, suffering, sadness, and bad and difficult thing.

Allah says, which means,
“But whosoever turns away from My Reminder (i.e. neither believes in this Qur’an nor acts on its orders, etc.) verily, for him is a life of hardship.”(Taha, 20:124)

“My Reminder” is His words, which He revealed to His Messenger, and “turns away” is by neglecting and abandoning working according to these words, and the majority of explanations saw that “life of hardship” is torture in the grave. Ibn Mas’ud, Abu Hurairah, Abu Sa’eed AI-Khudry, and Ibn ‘Abbas agreed on that and it has a traceable hadith.

This life of hardship is in return for relieving the body and soul with pleasures, desires and relief. The more you enrich the soul, it will restrain the heart until you live a life of hardship, and the more you restrain the soul, it will enrich the heart until that heart will be delighted and relieved. Hardship in this worldly life, following piety will find its relief in partition and the Hereafter, and relief in this worldly life following desires will find its hardship in the partition and the Hereafter.

You should choose one of the two: the better, more pleasant, and more lasting.You may distress the body in order to relieve the soul but do not distress the soul to relieve the body; relief and distress of the soul is greater and more lasting while relief and distress of the body is shorter and easier.

Rendered into English by: Bayan Translation Services
Translation of Umm Al-Qura For Translation, Publishing and Distribution

This worldly life is like an unchaste woman – Ibn al Qayyim

A Precious Gem: This Life of Deception

This worldly life is like an unchaste woman, who is not satisfied with one husband. So! be satisfied with whatever Allah grants you from this worldy life.

Walking thereon is like walking in a land that is filled with beasts, and water that teams with crocodiles. That which causes delight, turns to be the source of grief. Pain is found in the midst of pleasures, and delights are derived from its sorrows. As a bird sees the wheat, so does one’s insight perceive polytheism, while vain desires render its holder blind. Lusts were granted in abundance to humans, but those who believed in the unseen turned away from them! while those who follow their lusts were caused to regret.

The first category, are those, in which Allah says,which means, “They are on (true) guidance from their Lord, and they are the successful.” (AI-Baqarah, 2:5)

However, the other category, are those to whom Allah says which means, “(0 you disbelievers)! Eat and enjoy yourselves (in this worldly life) for a little while. Verily, you are the Mujrimun (polytheists, disbelievers, sinners, criminals, etc.).” (AI-Mursalat,77:46)

When the successful ones are aware of the reality of this worldly life being sure of the inferiority of its degree, they overcame their vain desires for the sake of the Hereafter. They have been awakened from their heedlessness to remember what their enemies took from them during their period of idleness. Whenever they perceive the distant journey they must undertake, they remember their aim, so it appears easy for them. Whenever life becomes bitter, they remember this verse, in which Allah says,  which means, “This is your Day which you were promised”. (Al Anbiya’, 21:103)

Source : Al-Fawaid – by Ibn al Qayyim rahimahullaah

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

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

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

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

Sahîh Muslim no. 7624

Posted from :

The Story of Two Israelites – Tafseer Ibn Katheer

Surah As-Saffaat  – (50. Then they will turn to one another, mutually questioning.) (51. A speaker of them will say: “Verily, I had a companion (in the world),”) (52. “Who used to say: `Are you among those who believe.) (53. (That) when we die and become dust and bones, shall we indeed be indebted (Madinun)”’) (54. (The speaker) said: “Will you look down”) (55. So he looked down and saw him in the midst of the Fire.) (56. He said: “By Allah! You have nearly ruined me.”) (57. “Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).”) (58. “Are we then not to die (any more)”) (59. “Except our first death, and we shall not be punished”) (60. Truly, this is the supreme success!) (61. For the like of this let the workers work.)

They mentioned the story of two men among the Children of Israel who were partners and who are included in the meaning of this Ayah.

Abu Ja`far bin Jarir recorded that Furat bin Tha`labah Al-Bahrani said concerning the Ayah,

(Verily, I had a companion) [ 37. As-Saffaat verse 51]

“There were two men who were partners and had collected eight thousand Dinars. One of them had a craft and the other did not. The one who had a craft said to the other, `You do not have a craft, so I think I will divide the money with you and leave you.’ So he left him.

Then the first man bought a house, belonging to a king who had died, for the price of one thousand Dinars. He called his companion and showed him the house, saying, `What do you think of this house I bought it for one thousand Dinars.’ He said, `How beautiful it is.’ When he went out he said, `O Allah, this companion of mine has bought this house for one thousand Dinars; I ask You for one of the houses of Paradise – and he gave one thousand Dinars in charity.’ Then as much time passed as Allah willed should pass.

The first man married a woman with a dowry of one thousand Dinars, and invited his companion and made food for him. When he came, he said, `I have married this woman with a dowry of one thousand Dinars.’ He replied; `How beautiful this is.’ And when he left, he said, `O Lord, my companion has married a woman with a dowry of one thousand Dinars; I ask you for a wife from among Al-Hur Al-`Iyn’ — and he gave one thousand Dinars in charity. Then as much time passed as Allah willed should pass.

Then the first man bought two gardens for two thousand Dinars, then he called his companion and showed them to him. He said, `I have bought these two gardens for two thousand Dinars.’ He replied, `How beautiful this is.’ When he came out, he said, `O Lord, my companion has bought two gardens for two thousand Dinars; I ask you for two gardens in Paradise’ — and he gave two thousand Dinars in charity.

Then the angel came to them and took their souls in death. He took the one who had given his money in charity and put him in a house that he liked. There, there was a woman who was so beautiful that the ground shinned under her, then he (the angel) took him to two gardens and gave him other things which are known only to Allah. The man said, `This is like a man who has such and such.’ The angel said, `That is exactly what it is; this house, these gardens and this wife are all for you.’ The man said, `I had a companion who used to say: Are you among those who believe’ It was said to him, `He is in Hell.’ He said, `Will you look down’ So he looked down and saw him in the midst of Hell. At this, he said:

(By Allah! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).)”

Source :Tafseer Ibn Katheer

You fast and pray more than the Companions of Muhammad (sal’Allahu ‘alayhi wa sallam) but they were better than you.’ – Ibn Rajab

Ibn Mas’ud said to his companions, ‘You fast and pray more than the Companions of Muhammad (sal’Allahu ‘alayhi wa sallam) but they were better than you.’ They asked, ‘How so?’ He replied, ‘They were more abstinent of this world and desirous of the Hereafter.’ Hence he indicated that the superiority of the Companions lay in the attachment of their hearts to the Hereafter, their desire for it, their turning away from this world, and their thinking little of it even if it be readily available to them. Their hearts were empty of the world and filled with the Hereafter. This is what they inherited from their Prophet (sal’Allahu ‘alayhi wa sallam). He (sal’Allahu ‘alayhi wa sallam) was one whose heart was most devoid of the world and most attached to Allah and the Abode of the Hereafter, this despite his outwardly interacting with the creation, fulfilling the duties of Prophethood, and implementing the politics of religion and world.

This was the state of the Khulafa who came after him and those who followed them in goodness such as al-Hasan and ‘Umar ibn ‘Abdul-‘Aziz. There were, in their times, those who fasted more than them and prayed more than them, but their hearts had not attained the levels of theirs in terms of leaving the world and turning to the Hereafter, and settling there.

Posted from the Book “The Journey to Allah” Ibn Rajab Al-Hanbali
Dar us Sunnah Publishers

This world is more insignificant in the eye of Allah as dead lamb – Sahih Muslim

Sahih Muslim :Book 042, Number 705

Jabir b. Abdullah reported that Allah’s Apostle (Sallalaahu Alaihi wa Sallam) happened to walk through the bazar coming from the side of ‘Aliya and the people were on both his sides.

There he found a dead lamb with very short ears. He took hold of his ear and said:

Who amongst you would like to have this for a dirham?

They said: We do not like to have it even for less than that as it is of no use to us.

He said: Do you wish to have it (free of any cost)?

They said: By Allah, even if it were alive (we would not have liked to possess that), for there is detect in it as its ear is very short; now it is dead also.

Thereupon Allah’s Messenger (may peace be upon him) said: By Allah, this world is more insignificant in the eye of Allah as it (this dead lamb) is in your eye.

Source: Sahih Muslim —The Book Pertaining to Piety and Softening of Hearts (Kitab Al-Zuhd wa Al-Raqa’iq)