النص المفهرس

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Allāh &s says: "Indeed the righteous shall be immersed in bounties and
the sinners will surely be in Hell." (Sūrah al-Infitar, 13-14)
، وقال تَعَالَى: ﴿فَمَّا مَنْ تَقُلَتْ مَوَازِيْنُهُ فَهُوَ فِىْ عِيْشَةٍ رَّاضِيَةٍ وَمَّا مَنْ خَفَّتْ مَوَازِيْنُهُ
فَأُمُّهُ هَاوِيَةٌ﴾ ( القارعة: ٦-٩)
Allāh &s says: "As for him whose scales are weighty he shall be in a life
of happiness. As for him whose scales are light his abode shall be the pit."
(Sūrah al-Qāri'ah, 6-9)
والآيات في هذا المعنى كثيرةٌ . فَيَجْتَمِعُ الخَوفُ والرجاءُ في آيَتَيْنِ مُقْتَرِنَتَيْنِ أَو آيات أَو آية .
Verses with this meaning are many wherein fear and hope are combined
in two verses, several verses or a single verse.
Hadith 443
وعن أبي هريرة ﴿له: أنَّ رسول الله ﴿، قَالَ: ((لَوْ يَعْلَمُ الْمُؤمِنُ مَا عِنْدَ الله مِنَ الْعُقُوبَةِ
، مَا طَمِعَ بِجَنَّتِهِ أَحَدٌ ، وَلَوْ يَعْلَمُ الكَافِرُ مَا عِنْدَ الله مِنَ الرَّحْمَةِ، مَا قَطَ مِنْ جَنَّتِهِ أَحَدٌ))
رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "If a believer
knew of the punishment of Allah &s, he would have no hope of attaining
His Paradise; and if a disbeliever knew of the mercy of Allah ds, he would
not despair of attaining His Paradise." (Muslim)
Commentary
In this hadith, we are warned of the severity of Allah's &s punishment so that we may be
careful to avoid it and we are told of Allah's &s tremendous mercy so that we may remain
hopeful of salvation. According to 'Allamah Țibī , this hadith combines both of Allah's des
qualities of being the Almighty and the Merciful.
Hadith 444
وعن أبي سعيد الخدرِيِّ ﴿ه: أنَّ رسولَ الله ﴿، قَالَ: ((إِذَا وُضِعَتِ الجنازةُ واحْتَمَلَهَا
النَّاسُ أَوِ الرِّجَالُ عَلَى أعناقِهِمْ، فَإِنْ كَانَتْ صَالِحَةً ، قالتْ: قَدِّمُونِي قَدِّمُونِي ، وَإِنْ كَانَتْ
غَيْرَ صَالِحَةٍ ، قالتْ: يَا وَيْلَهَا! أَيْنَ تَذْهَبُونَ بها؟ يَسْمَعُ صَوْتَها كُلُّ شَيْءٍ إِلَّ الإنْسانُ ، وَلَوْ
سَمِعَهُ صَعِقَ )) رواه البخاري .

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Abū Sa'īd al-Khudrī aos narrates that the Messenger of Allah
said: "When
the corpse is laid out and people or men carry it on their shoulders, if
it was righteous, it says: 'Take me forward, take me forward,' and if it
was not righteous, it says: 'Destruction to me! Where are you taking it?'
Everything except man hears its voice. If he were to hear it, he would fall
unconscious." (Bukhārī)
Commentary
If the deceased was righteous, he will be anxious to proceed to his grave in anticipation of
the reward that Allah &s has prepared for him and if he was not, he will be afraid to enter
his grave.
According to some scholars, everything with the faculty of perception, except man, hears the
soul of the deceased when it speaks, while others say that only the angels and jinn hear it.
If man were to hear the voice of the deceased, he would instantly die because of its horror.
Additional Points
v It is Sunnah to hasten with the burial of the deceased.
v Men have been specifically mentioned here because carrying the deceased to the grave
is specific to them, like other injunctions of Islam.
Hadith 445
: (( الجَنَّةُ أَقْرَبُ إِلى أحَدِكُمْ مِنْ شِرَاكِ
وعن ابن مسعود ربه ، قَالَ : قَالَ رسول الله
نَعْلِهِ، وَالنَّارُ مِثْلُ ذلك )) رواه البخاري .
Ibn Mas'ud dog narrates that the Messenger of Allah
said: "Paradise is
closer to you than your sandal straps and the Hell-fire is just the same."
(Bukhārī)
Commentary
This hadith was discussed in a previous chapter. See hadith 105.
Ibn Jawzī ds stated that this hadith means that Paradise can be easily acquired with īman and
obedience to Allah &s; similarly, Hell can be easily acquired by following the base desires
and sinning.
The hadith also teaches us that we should not avoid doing any good deed, no matter how
insignificant it may be, because we do not know whether Allah's & pleasure lies therein.
Similarly, we should not indulge in any sin, no matter how insignificant it may be, because

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we do not know whether Allah's & anger lies therein.
CHAPTER 54
باب فضل البكاء من خشية الله تَعَالَى وشوقاً إِليه
Chapter on the virtue of weeping due to the fear of Allah &'s and longing for
Him
قَالَ الله تَعَالَى: ﴿وَيَخِرُّوْنَ لِلْأَذْقَانِ يَبْكُوْنَ وَيَزِيْدُهُمْ خُشُوْعًا﴾ (الإسراء: ١٠٩)،
Allāh &s says: "They fall weeping on their chins and it increases their
humility." (Sūrah al-Isrā', 109)
وقال تَعَالَى: ﴿اَفَمِنْ هُذَا الْحَدِيْثِ تَعْجَبُوْنَ وَتَضْحَكُوْنَ وَلَا تَبْكُوْنَ﴾ (النجم : ٥٩)
Allāh & says: "Are you astonished about this speech? And do you laugh
instead of crying?" (Sūrah al-Najm, 59)
Hadith 446
: (( اقْرَأْ عليَّ القُرْآنَ )) قلت : يا رسول اللهِ
وعن ابن مسعود ﴿به ، قَالَ : قَالَ لِي النَّبِيُّ
، أقرأُ عَلَيْكَ ، وَعَلَيْكَ أُنْزِلَ ؟! قَالَ : (( إِنِّي أُحِبُّ أنْ أسْمَعَهُ مِنْ غَيْرِي)) فَقَرَأْتُ عَلَيْهِ سورةَ
النِّسَاءِ ، حَتَّى جِئْتُ إِلى هذِهِ الآية: ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيْدٍ وَّجِثْنَا بِكَ عَلَى لَؤُلاءٍ
شَهِيْدًا﴾ ( النساء: ٤١) قَالَ: ((حَسْبُكَ الآنَ)) فَالَتَفَتُّ إِلَيْهِ فإذا عَيْنَاهُ تَذْرِفَان . متفقٌ عَلَيْهِ .
Ibn Mas'ud 4% narrates that the Messenger of Allah
said to me: "Recite
the Qur'an to me." I said: "O Messenger of Allah! Should I recite the Qur'an to
you when it was revealed to you?" He said: "I love to hear it from someone
other than myself." So I recited Sūrah al-Nisa' to him, until I reached this
verse: 'How will it be when We shall bring forth a witness from every nation
and call you to be a witness over them?' (Sūrah al-Nisa', 41) He said: "That
is sufficient for now." When I turned towards him, his eyes were flowing
with tears." (Bukhārī, Muslim)
Commentary
This hadith encourages us to weep out of the fear of Allah &s when hearing His word, the

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Qur'ān.
According to the scholars, the Messenger of Allah
cried due to his mercy and concern
for his Ummah because he realized that he would need to testify regarding their actions,
some of which would not be good and would lead to their punishment. It is also possible
that he cried because he pictured the difficult scene of Qiyamah when he would be called to
intercede on behalf of his Ummah.
Imam Nawawi ( stated that to weep while listening to the Qur'an is a quality of the arifin
(those who recognise Allah ) and salihin (the righteous).
Imām Ghazāli &
stated that it is Mustahab to weep while listening to the Qur'an.
'Allāmah Suyuți % stated that it is Mustahab to weep while reciting the Qur'an, or at least
to adopt the appearance of a weeping person.
Additional Points
It is meritorious to listen to the Qur'an being recited by others because it allows for greater
understanding and concentration since one is not focused on the correct pronunciation
of the letters.
v It is permissible for one who is less virtuous to recite the Qur'an to one who is more
virtuous so that the latter may benefit from his recitation.
v One should concentrate on the meaning of the words of the Qur'an when reciting it or
listening to it.
Hadith 447
خُطْبَةً مَا سَمِعْتُ مِثْلَهَا قَطّ ، فقال: (( لَوْ تَعْلَمُونَ
، قال : خطب رسول الله
وعن أنس نظـ
وَجَو هھمْ
مَا أَعْلَمُ ، لَضَحِكْتُمْ قَلِيلاً وَلَبَكَيْتُمْ كَثِيراً )) قَالَ : فَغَطَّى أَصْحَابُ رسول الله
، وَلَهُمْ خَنِينٌ . متفقٌ عَلَيْهِ . وَسَبقَ بَيَانُهُ فِي بَابِ الخَوْفِ .
Anas &
narrates: "The Messenger of Allah
addressed us in a sermon
the like of which I never heard before. He said: 'If you only knew what I
know, you would laugh little and cry much.' As a result, the Șahabah
covered their faces and wept." (Bukhārī, Muslim)
Commentary
This hadith was discussed in a previous chapter. See hadith 401. It teaches us that the Sahābah
wept when they heard advices encouraging the fear of Allah KS. It encourages us to
do likewise or at least to adopt the appearance of a weeping person when listening to the

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words of the Qur'an or advices of the righteous.
Hadīth 448
: (( لا يَلِجُ النَّارَ رَجُلٌ بَكَى مِنْ خَشْيَةِ اللهِ
وعن أَبي هريرة ﴿هَ، قَالَ: قَالَ رسول الله خُ
حَتَّى يَعُودَ اللَّبْنُ في الضَّرْعِ ، وَلاَ يَجْتَمِعُ غُبَارٌ في سبيلِ اللهِ وَدُخَانُ جَهَنَّمَ )) رواه الترمذي
، وقال : (( حديثٌ حَسنٌ صحيحٌ )) .
Abū Hurayrah
narrates that the Messenger of Allah
said: "A person
who cries out of the fear of Allah &'s will not enter the Hell-fire until milk
returns to the udders. Dust raised up in the path of Allah ds and the smoke
of the Hell-fire can never combine." (Tirmidhi)
Commentary
Rasūlullāh
utilised the example of milk returning to the udder in order to illustrate the
impossibility of a person who cries out of the fear of Allah & entering the Hell-fire. The
Qur'an utilises a similar example to explain an impossibility,
﴿وَلَا يَدْخُلُوْنَ الْجَنَّةَ حَتَّى يَلِجَ الْجَمَلُ فِى سَمِّ الْخِيَاطِ﴾
They will not enter Paradise until a camel enters through the eye of a needle.
(Sūrah al-A'rāf, 40)
The second portion of the hadith states that the dust which covers the body while in the path
of Allah &s and the smoke of the Hell-fire are opposites and can never be joined together.
This illustrates the virtue of jihad in the path of Allah &s and is a glad tiding for a mujahid
that he will not enter Hell, provided he does not commit any action that prevents this.
Hadith 449
: (( سَبْعَةٌ يُظِلُّهُمُ اللهُ فِي ظِلِّهِ يَوْمَ لا ظِلَّ إِلَّ ظِلُهُ: إِمَامٌ
وعنه ، قَالَ: قَالَ رسول الله حُ﴾
عَادِلٌ ، وَشَابٌ نَشَأَ فِي عِبَادَةِ اللهِ تَعَالَى، وَرَجُلٌ قَلْبُهُ مُعَلَّقٌّ في المَسَاجِدِ ، وَرَجُلاَنِ تَحَابًا
في الله اجْتَمَعَا عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ ، وَرَجُلٌ دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ، فَقال: إنِّي أَخَافُ
الله، وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتَّى لاَ تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُهُ ، وَرَجُلٌ ذَكَرَ الله
خَالِياً ففاضت عَيْنَاهُ )) متفقٌ عَلَيْهِ .
Abū Hurayrah &
narrates that the Messenger of Allah
said: "There
are seven people to whom Allah &s will provide shade beneath His shade

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on a day when there will be no shade except His shade: a just leader, a
youth who grew up in the worship of Allah Ko, a person whose heart is
attached to the masajid, two people who love each other for the sake of
Allah &s, meeting and parting ways only for the love of Allah de, a man
who says to a woman of nobility and beauty trying to seduce him, 'I fear
Allah', a person who gives in charity and conceals it so that even his left
hand does not know what his right hand gives, and a person who engages
in the remembrance of Allah &'s in solitude, while shedding tears." (Bukhārī,
Muslim)
Commentary
This hadith has been comprehensively discussed in a previous chapter. See hadith 376. It
is relevant to this chapter because it teaches us the virtue of a person who worships and
remembers Allāh &s in solitude and weeps because of His fear. Such fear and weeping will
be a source of reward for him in the Hereafter.
Hadīth 450
وعن عبد الله بن الشِّخِّيرِ بِّهَ، قَالَ: أتيتُ رسولَ الله ﴿ وَهُوَ يُصَلِّي ولِجَوْفِهِ أَزِيزٌ كَأَزِيزِ
المِرْجَلِ مِنَ الْبُكَاءِ . حديث صحيح رواه أبو داود والترمذي في الشمائل بإسناد صحيح .
'Abdullah ibn al-Shikhkhīr115
narrates: "I came to the Messenger of
Allāh
while he was offering salah and his chest was emitting a sound
like that of a kettle of boiling water because of his weeping." (Abū Dawud)
Commentary
This hadith describes the intensity of the worship of the Messenger of Allah
His fear of
Allāh &s and his superior level of obedience led him to weep and express his utter weakness
before his Sustainer.
Scholars say that the quality of weeping out of the fear of Allah &s was so dominant in
Ibrahim « that he could be heard weeping from a distance of one mile.
Hadīth 451
لأَبَي بن كعب و ◌ّهُ: ((إنَّ الله وَ أَمَرَنِي أنْ أقْرَأَ
وعن أنس حط ◌ّهُ، قَالَ : قَالَ رسول الله
عَلَيْكَ : ﴿لَمْ يَكُنِ الَّذِيْنَ كَفَرَوْا .. ﴾ قَالَ: وَسَمَّانِي؟ قَالَ: (( نَعَمْ )) فَبَكَى أَبِّ . متفقٌ
115 'Abdullah ibn al-Shikhkhīr 4% was from the inhabitants of Başrah. His two sons, Mutrif and Yazīd,
narrate from him. 6 ahadith are narrated from him and according to others 9.

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عَلَيْهِ . وفي رواية : فَجَعَلَ أَبِّ يَبْكِي .
Anas
narrates that the Messenger of Allah
said to Ubayy ibn Ka'b
: "Allāh &s ordered me to recite [Sūrah] Lam yakunilladhīna ... to you."
He asked: "Did Allāh &s mention me by name?" He
replied: "Yes," and
Ubayy age wept. (Bukhārī, Muslim)
Commentary
This hadith teaches us that Ubayy ibn Ka'b &
wept out of joy for Allah's des command
instructing the Messenger of Allah
to recite the Qur'an to him. It teaches us that to
express joy by tearing when receiving a bounty from Allah &s is completely acceptable, as
is weeping because of the realisation that one will never be able to be sufficiently grateful
to Allah &s for that bounty.
Additional Points
v A seeker of knowledge should be humble before his teacher.
Ubayy ibn Ka'b
was the greatest reciter of the Qur'an amongst the Șahabah
Hadith 452
: انْطَلِقْ بِنَا إِلى أُمَّ أَيْمَنَ
ـهما ، بعد وفاة رسول الله
وعنه ، قَالَ : قَالَ أَبو بكر لِعُمَرَ ،
نَزُورُهَا، كَمَا كَانَ رسول الله ﴿ يَزُورُها، فَلَمَّا انْتَهَيْنَا إِلَيْهَا بَكَتْ، فقالا لها: مَا يُبْكِيكِ ؟
أمَا تَعْلَمِينَ أنَّ مَا عِنْدَ الله تَعَالَى خَيرٌّ لرسولِ اللهِ ﴾! قالت: مَا أَبْكِي أَنْ لاَ أَكُونَ أَعْلَمُ أنَّ
، وَلِكِنِّي أبكِي أَنَّ الْوَحْيَ قَدِ انْقَطَعَ مِنَ السَّمَاءِ ؛ فَهَيَّجَتْهُما
مَا عِنْدَ اللهِ خَيْرٌ لرسولِ الله
عَلَى الْبُّكَاءِ ، فَجَعَلا يَبْكِيَانِ مَعَهَا . رواه مسلم ، وقد سبق في بابِ زِيارَةِ أهلِ الخَيْرِ .
Anas 4% narrates that after the demise of the Messenger of Allah
Abū
Bakr dog said to 'Umar age: "Let us visit Umm Ayman was as the Messenger
of Allāh
used to visit her." When they went to her, she began crying,
so they asked her: "Why are you crying? Don't you know that that which
is with Allah is better for the Messenger of Allah
?" She replied: "I am
not crying because I do not know that that which is with Allah is better for
the Messenger of Allah
; rather, I am crying because divine revelation
has now come to an end." This prompted them to cry as well and they
began to cry with her. (Muslim)
Commentary
This hadith was discussed in a previous chapter. See hadith 360. It teaches us that it is

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permissible to shed tears upon the separation and demise of the pious and that this does
not contradict the teaching to be content with the decisions of Allah Les.
Hadīth 453
﴿ وَجَعُهُ ، قِيلَ له في الصَّلاَةِ ، فقال : ((
وَّ ، قَالَ : لَمَّا اشْتَدَّ برسول الله
وعن ابن عمر
مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ)) فقالت عائشة ﴿هَ: إِنَّ أَبَا بَكْرٍ رَجُلٌ رَقِيقٌ، إِذَا قَرَأَ القُرْآنَ
غَلَهُ الْبُكَاءُ ، فقال : (( مُرُوهُ فَلْيُصَلِّ )) .
وفي رواية عن عائشة، ﴿ه، قالت: قلت: إِنَّ أَبَا بِكْرٍ إِذَا قَامَ مَقَامَكَ لَمْ يُسْمِعِ النَّاسَ مِنَ
الْبُّكَاءِ . متفقٌ عَلَيْهِ .
Ibn 'Umar
narrates: "When the illness of the Messenger of Allah
became intense, he was asked about salah and he said: 'Order Abu Bakr
to lead the people in salah.' 'A'ishah said: 'Abu Bakr is a soft-hearted
person. When he recites the Qur'an, he is overcome by weeping.' He
said: 'Order him to lead the salah."
Another narration from 'A'ishah was states that she said: "If Abu Bakr stands
in your place, people will not hear his recitation because of his crying."
(Bukhārī, Muslim)
Commentary
This hadith teaches us that weeping while reciting the Qur'an is a meritorious deed. The
hadith also proves that Abu Bakr
ge was the most eligible for the khilafah after the demise
of the Messenger of Allah
. The Messenger of Allah's
instruction for him to lead the
salah was an indication that the Messenger of Allah
regarded him as the best of all the
Sahabah . It was for this reason that when the Sahabah , differed regarding their choice
of khalif, 'Umar dog said, "The Messenger of Allah
chose him for our religious matters.
Why should we not prefer him for our worldly matters?"
Hadīth 454
وعن إبراهيم بن عبد الرحمان بن عوف: أنَّ عبد الرحمان بن عوف ط ◌ّه أَتِيَ بطعام وكان
صائِماً ، فقال: قُتِلَ مُصْعَبُ بن عُمَيْرِ ﴿هُ، وَهُوَ خَيْرٌ مِنِّي ، فَلَمْ يوجَدْ له مَا يُكَفَّنُ فِيهِ إِلاَّ
بُرْدَةٌ إِنْ غُطِّيَ بِهَا رَأْسُهُ بَدَتْ رِجْلاهُ ؛ وَإِنْ غُطِّيَ بِهَا رِجْلاَهُ بَدَا رَأْسُهُ، ثُمَّ بُسِطَ لَنَا مِنَ الدُّنْيَا
مَا بُسِطَ - أَوْ قَالَ: أَعْطِينَا مِنَ الدُّنْيَا مَا أُعْطِينَا - قَدْ خَشِينا أنْ تَكُونَ حَسَنَاتُنَا عُجِّلَتْ لَنَا ،

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ثُمَّ جَعَلَ يَبْكِي حَتَّى تَرَكَ الطعَام . رواه البخاري .
Ibrahim ibn 'Abd al-Rahman ibn 'Auf116
% narrates that food was brought
to 'Abd al-Rahman ibn 'Auf
[my father] while he was fasting and he
said: "Mus'ab ibn 'Umayr 4% was killed and he was better than me. Nothing
could be found to enshroud him except a sheet, which was such that if
his head was covered with it, his feet were exposed and if his feet were
covered with it, his head was exposed. Then there came a time when the
treasures of the world were laid out before us," - or he said: "We have now
been given so much of the world." - "and we fear that the rewards for our
good deeds have been given to us in advance." He then began weeping to
such an extent that he left the food. (Bukhārī)
Commentary
This hadith explains that the noble Sahabī, 'Abd al-Rahman ibn 'Auf
was of the opinion
that the treasures of the world which were given to them was the reward for their good
deeds and that they would therefore not receive any reward in the Hereafter. This showed
his concern for success in the Hereafter.
Additional Points
v It is advisable to narrate the stories of pious predecessors in order to learn from their
noble qualities and character.
It is advisable to mention the bounties of Allah des that one enjoys, so that one may be
grateful for them and express ones inability to appreciate them fully.
v Humility is a virtue. Despite 'Abd al-Rahman ibn 'Auf
being one of the 'Asharah
Mubassharah (the ten Șahabah who were promised Paradise), he regarded Mus'ab ibn
'Umayr age to be more virtuous than himself.
Hadīth 455
، قَالَ : (( لَيْسَ شَيْءٌ أَحَبَّ
وعن أَبي أُمَامَة صُدَيٍّ بن عجلان الباهلي وبعَلَّهُ، عن النبي
إِلى اللهِ تَعَالَى مِنْ قَطْرَتَيْنِ وَأَثَرَيْنِ : قَطَرَةُ دُمُوعٍ مِنْ خَشْبَةِ اللهِ ، وَقَطَرَةُ دَمٍ تُهَرَاقُ فِي سَبِيلٍ
اللهِ. وَأَمَّا الأَثَرَانِ: فَأَثَرِّ في سَبيلِ اللهِ تَعَالَى، وَأَثَرَّ فِي فَرِيضَةٍ مِنْ فَرائِضِ الله تَعَالَى )) رواه
الترمذي ، وقال : (( حديثٌ حسنٌ )) .
Abū Umāmah Șudayy ibn 'Ajlān al-Bāhilī
narrates that the Messenger
116 Ibrahim ibn 'Abd al-Rahman ibn 'Auf de was the son of 'Abd al-Rahman ibn 'Auf 40%. He passed
away at the age of 32 in the year 95 or 96 Hijrī.

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RIYĀD AL-ȘĀLIĶĪN
of Allāh
said: "There is nothing which Allah &'s loves more than two
drops and two signs: a teardrop that is shed out of the fear of Allah
and a drop of blood that is shed in the path of Allah &S. As for the two
signs, one is a sign left in the path of Allah &'s and the other is a sign when
fulfilling one of the compulsory duties of Allah &s." (Tirmidhi)
Commentary
From this hadith, we learn that Allah &es loves two drops of fluid. One is that teardrop which
falls from the eye of a person due to His fear and the other is that drop of blood that falls
from the body of a mujahid who is in injured in His path.
Moulānā Qasim Nanotwī (, has mentioned that the pearl that a king receives from another
king is held in great esteem, similarly that teardrop of a servant, which Allah &s accepts is
held in great esteem by his Creator.
We also learn that Allah & loves two signs and effects. One is that footstep taken or injury
incurred in the path of Allah &s. The other is the effect that remains on the body due to an
act of worship, such as cracks on the feet due to wudu' in the cold, a dusty body during haj,
the effects of salah on the forehead and weakness as a result of sawm or salah.
وفي الباب أحاديث كثيرة منها :
Hadīth 456
مَوعظةً وَجَلَتْ منها القُلُوبُ
حديث العرباض بن سارية ريته ، قَالَ : وعظنا رسول الله
، وذرِفت منها الْعُيُونُ .
Al-'Irbād ibn Sāriyah 4
narrates: "The Messenger of Allah
addressed
us in a sermon which made our hearts tremble and our eyes tear." (Refer
to hadīth no. 157)
CHAPTER 55
باب فضل الزهد في الدنيا والحث عَلَى التقلل منها وفضل الفقر
Chapter on the virtue of living a life of abstinence and encouragement to
suffice on little in this world and the virtue of poverty
قَالَ الله تَعَالَى: ﴿ إِنَّمَا مَثَلُ الْحَيْوةِ الدُّنْيَا كَمَآءِ انْزَلْنُهُ مِنَ السَّمَآءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ

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◌َا يَأْكُلُ النَّاسُ والْأَنْعَامُ حَتَّى إِذَا آَخَذَتِ الْأَرْضُ زُخْرُفَهَا وَازَّيَّنَتْ وَظَنَّ أَهْلُهَا أَنَّهُمْ قُدِرُوْنَ
عَلَيْهَا أَتْهَا أَمْرُنَا لَيْلاَ أَوْ نَهَارًا فَجَعَلْتُهَا حَصِيْدًا كَانْ لَّمْ تَغْنَ بِالْآَمْسِ كَذْلِكَ نُفَصِّلُ الْأَيْتِ
لِقَوْمٍ يَّتَفَكَّرُوْنَ﴾ ( يونس : ٢٤)،
Allāh && says: "The example of this worldly life is like the water that
We send down from the sky, with which mingles the plants of the earth
that man and animals eat. Until the earth reflects its splendour, becomes
beautified and its inhabitants think that they have control over it. Then Our
command comes to it by night or by day, turning it into a pile of reaped
harvest, as if it had not even existed before. In this way We explain the
signs for those who ponder." (Sūrah Yunus, 24)
وقال تَعَالَى: ﴿وَاضْرِبْ لَهُمْ مَّثَلَ الْحَيْوةِ الدُّنْيَا كَمَآءِ آَنْزَلْنُهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَاتُ
الْأَرْضِ فَاصْبَحَ هَشِيًا تَذْرُوْهُ الرِّيْحُ وَكَانَ اللهُ عَلَى كُلِّ شَىْءٍ مُّقْتَدِرًا الْمَالُ وَالُْنُوْنَ زِيْنَةُ
الْحَيْوَةِ الدُّنْيَا وَالْبِقِيْتُ الصُّلِحْتُ خَيْرٌ عِنْدَ رَبِّكَ ثَوَابًا وَّ خَيْرٌ آَمَلاً﴾ ( الكهف: ٤٥-٤٦)،
Allāh &s says: "Relate to them the example of this worldly life which is like
water which We send down from the sky, with which mingles the plants of
the earth. Thereafter they become debris, to be carried by the winds. And
Allah has power over everything. Wealth and sons are merely adornments
of this worldly life. The lasting good deeds are better in the sight of your
Sustainer in terms of reward and better in terms of expectations." (Sūrah
al-Kahf, 45-46)
وقال تَعَالَى: ﴿اِعْلَمُوْا أَنَّمَا الْحَيْوةُ الدُّنْيَا لَعِبٌ وَّلَهْوٌ وَزِيْنَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاتُرُّ فِى
الْأَمْوَالِ وَالْأَوْلاَدِ كَمَثَلَ غَيْثِ اعْجَبَ الْكُفَّارَ نَاتُهُ ثُمَّ يَهِيْجُ فَتَرْهُ مُصْفَرًّا ثُمَّ يَكُوْنُ حُطَامًا
وَفِى الْآخِرَةِ عَذَابٌ شَدَيْدٌ وَّمَغْفِرَةٌ مِّنَ اللهِ وَرِضْوَانٌ وَمَا الْحَيْوةُ الدُّنْيَّا إِلَّ مَتَاعُ الْغُرُوْرِ
﴾ (الحديد : ٢٠)،
Allāh &S says: "Know that this worldly life is merely play, futility, decoration,
boasting among each other and rivalry in wealth and children. The example
of this is like rain, which feeds the plants that amazes the farmers. Thereafter,
it dries up and you see it become yellow, only to be reduced to bits. In the
Hereafter, there shall be a severe punishment, forgiveness and pleasure.
This worldly life is nothing but items of deception." (Sūrah al-Hadīd, 20)

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RIYĀD AL-ȘĀLIĶĪN
وقال تَعَالَى: ﴿زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوْتِ مِنَ النِّسَاءِ وَالْبَنِيْنَ وَالْقَنَاطِيْرِ الْمُقَنْطَرَةِ مِنَ
الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ذلِكَ مَتَاعُ الْحَيْوةِ الدُّنْيَا وَاللهُ عِنْدَهُ
حُسْنُ الْمَابِ﴾ ( آل عمران: ١٤)،
Allāh &s says: "Beautified for mankind has been made the love of pleasures
from women, children, large heaps of gold and silver, branded horses, cattle
and plantations. These are the luxuries of the life of this world and with
Allāh is a most excellent return." (Sūrah Āl 'Imran, 14)
وقال تَعَالَى: ﴿ يَأَيُّهَا النَّاسُ إِنَّ وَعْدَ اللهِ حَقٌّ فَلاَ تَغُرَّنَّكُمُ الْحَيْوةُ الدُّنْيَا وَلاَ يَغُرَّنَّكُمْ بِاللهِ
الْغَرُوْرُ﴾ ( فاطر : ٥ )،
Allāh &s says: "O people! The promise of Allah is certainly true, so never
let the life of this world deceive you, nor should the great deceiver deceive
you about Allāh." (Sūrah Fāțir, 5)
وقال تَعَالَى: ﴿اَلْهُكُمُ التَّكَاثُرُ حَتَّى زُرْتُمُ الْمَقَابِرَ كَلاَّ سَوْفَ تَعْلَمُوْنَ ثُمَّ كَلاَّ سَوْفَ
تَعْلَمُوْنَ كَلاَّ لَوْ تَعْلَمُوْنَ عِلْمَ الْيَقِيْنِ﴾ (التكاثر: ١-٥)،
Allāh &s says: "Rivalry in amassing wealth has made you negligent. Until
you reach the graves. Never! Soon shall you come to know. Again never!
Soon shall you come to know. Never! If you had certain knowledge." (Sūrah
al-Takāthur, 1-5)
وقال تَعَالَى: ﴿وَمَا هَذِهِ الْحَيْوةُ الدُّنْيَآَ الَّلَهْوٌ وَّلَعِبٌ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِىَ الْحَيَوَانُ لَوْ كَانُوْا
يَعْلَمُوْنَ﴾ (العنكبوت : ٦٤)
Allah & says: "The life of this world is mere futility and play. Without
doubt, the life of the Hereafter is the true life. If only they know." (Sūrah
al-'Ankabūt, 64)
والآيات في الباب كثيرة مشهورة . وأما الأحاديث فأكثر مِنْ أن تحصر فننبِّهُ بطرف منها
عَلَى مَا سواه .
The verses in this regard are many and well known. As for the ahadith,
there are more than we can encompass. We will draw attention to some

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RIYĀD AL-ȘĀLIĶĪN
of them below.
Hadīth 457
ـة : أنَّ رسولَ اللهِ ﴿ بَعَثَ أَبَا عبيدة بنَ الجَرَّحِ بَّهُ إِلَى
عن عمرو بن عوف الأنصاري
الْبَحْرَيْنِ يَأْتِي بِجِزْيَتِهَا ، فَقَدِمَ بِمَالٍ مِنَ الْبَحْرَيْنِ ، فَسَمِعَتِ الأَنْصَارُ بِقُدُومٍ أَبِي عُبْدَةَ ، فَوَافَوْا
، انْصَرِفَ ، فَتَعَرَّضُوا لَهُ ، فَسَّمَ
صَلَةَ الفَجْرِ مَعَ رسولِ الله ◌ُ﴾، فَلَمَّا صَلَّى رسولُ الله ◌ُـ
حِيْنَ رَآهُمْ ، ثُمَّ قَالَ: (( أَظُنُّكُمْ سَمعْتُمْ أَنَّ أَبَا عُبَيْدَةَ قَدِمَ بِشَيْءٍ مِنَ الْبَحْرَيْنِ ؟
رسول الله
)) فقالوا: أجل، يَا رسول الله، فقال: ((أَبْشِرُوا وَأَمِّلُوا مَا يَسُرُّكُمْ، فَوالله مَا الفَقْرَ أَخْشَى
عَلَيْكُمْ ، وَلِكِّي أَخْشَى أنْ تُبْسَطِ الدُّنْيَا عَلَيْكُمْ كَمَا بُسِطَتْ عَلَى مَنْ كَانَ قَبْلَكُمْ ، فَتَنَافَسُوهَا
كَمَا تَنَافَسُوهَا ، فَتَهْلِكَكُمْ كَمَا أَهْلَكَتْهُمْ )) متفقٌ عَلَيْهِ .
'Amr ibn 'Auf al-Ansarī117 % narrates that the Messenger of Allah
sent
Abū 'Ubaydah ibn al-Jarrah 4% to Bahrain in order to collect its jizyah. He
returned with the wealth from Bahrain and when the Ansar heard about
the arrival of Abu 'Ubaydah , they arrived to offer the Fajr Salah with
the Messenger of Allah
When the Messenger of Allah
completed
the salah, he turned around to leave, but the Ansar presented themselves
before him. The Messenger of Allah
smiled when he saw them and said:
'I assume that you heard of Abū 'Ubaydah's arrival with something from
Bahrain?' They replied: 'Yes, O Messenger of Allah.' He said: 'Glad tidings be
to you and hope for that which will make you happy. By Allah, I do not fear
poverty for you, but I fear that the world be laid out before you as it was
laid out for those before you and you will compete for it as they competed
for it and it will destroy you as it destroyed them."" (Bukhārī, Muslim)
Vocabulary and Definitions
4 is the protection tax which is payable by non-Muslims living under the protection of a
Muslim ruler.
When the Messenger of Allah
said to them, "Glad tidings be to you and hope for that
which will make you happy," he meant that they should be at ease because he would give them
what they had come for. The Messenger of Allah
was surprised to see so many people for
117 'Amr ibn 'Auf al-Ansarī
accepted Islam in the early stages and migrated to Madinah
Munawwarah. He passed away during the khilafah of Mu'awiyah 45. This is the only hadith narrated
from him in the 6 canonical works of hadith.

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RIYĀD AL-ȘĀLIĶĪN
Fajr because they usually performed salah at masajid in their own localities.
Commentary
Bahrain was a famous city in Iraq and the majority of its inhabitants were fire-worshippers.
The jizyah that arrived in Madinah Munawwarah from Bahrain totalled a hundred thousand
dirhams.
The hadith teaches us that wealth, luxuries and competition in worldly possessions often lead
a person to commit sin and transgression. One therefore, should strive to cleanse the heart
of the love of this world. The hadith serves as a warning to those who are wealthy because
wealth brings power and power easily corrupts noble intentions. Another hadith states,
تتنافسون ثم تتحاسدون ثم تتدابرون ثم تتباغضون
You will compete with one another, then you will feel jealous, then your relations
will be estranged and then you will bear enmity against one another. (Muslim)
When the wealthy are not governed and controlled by the teachings of Islam they easily fall
into sin. The Qur'an states,
(كَلَّا إِنَّ الْإِنْسَانَ لَيَطْغَّى أَنْ رَُّهُ اسْتَغْنَى﴾
It is a fact that man is rebellious because he considers himself to be independent.
(Sūrah al-'Alaq, 6-7)
One therefore, should adopt a life of simplicity and contentment upon little. Scholars also
advise that one should not go to the other extreme of living in such poverty that forces one
to beg or leads those weak in faith towards kufr.
Hadīth 458
عَلَى الْمِنْبَرِ ، وَجَلَسْنَا حَوْلَهُ ، فقال
وعن أبي سعيد الخدري وعه، قَالَ: جلس رسولُ الله ◌ُ﴾
: ((إِنَّ ممَّا أَخَافُ عَلَيْكُمْ مِنْ بَعْدِي مَا يُفْتَحُ عَلَيْكُمْ مِنْ زَهْرَةِ الدُّنْيَا وَزِينَتِهَا )) متفقٌ عَلَيْهِ .
Abū Sa'īd al-Khudrī
narrates: The Messenger of Allah
sat on the
pulpit and we sat around him. He said: "Part of what I really fear for you
after my demise is that the beauty and splendour of the world will be
opened up to you." (Bukhārī, Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
The hadith explains that the Messenger of Allah
feared that the hearts and minds of
Muslims would be drawn to the attractions of the world resulting in indifference towards
the Hereafter. He feared that they would neglect their primary religious responsibilities of
jihad and propagating Islam. The Messenger of Allah
was well aware that love for wealth
and riches creates enmity, pride and miserliness.
The Șahabah A
were poor, but because they went out in jihad, the wealth of the world
came to them and they enjoyed honour and dignity amongst humanity. In contrast, the later
generations were wealthy, but because they abandoned their religious responsibilities, they
lost what they had and were disgraced amongst humanity.
Hadīth 459
﴿، قَالَ: ((إِنَّ الدُّنْيَا حُلْوَةٌ خَضِرَةٌ وَإِنَّ الله تَعَالَى مُسْتَخْلِفُكُمْ فِيهَا،
وعنه: أن رسول الله
فَيَنْظُرُ كَيْفَ تَعْمَلُونَ، فَاتَّقُوا الدُّنْيَا وَاتَّقُوا النِّسَاءَ )) رواه مسلم.
Abū Sa'īd al-Khudrī dog narrates that the Messenger of Allah
said: "The
world is sweet and green and Allah &s has made you vicegerents therein
in order to observe what you do. So be wary of the world and be wary of
women." (Muslim)
Commentary
This hadith was discussed in a previous chapter. See hadith 70. This world has been referred
to as sweet and green because of its attraction to man. It also indicates to its temporary and
perishable nature.
The Messenger of Allah
advised that one should "be wary of the world" because its
attractions lead one astray from the straight path. One should also "be wary of women"
because one who becomes engrossed with them is easily distracted from fulfilling his religious
obligations.
Hadīth 460
، قَالَ: (( اللَّهُمَّ لاَ عَيْشٍ إِلَّ عَيْشِ الآخِرَةِ)) متفقٌ عَلَيْهِ .
وعن أنس رالله : أن النبي
Anas dog narrates that the Messenger of Allah
said: "O Allāh! There is
no life except the life of the Hereafter." (Bukhārī, Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
The Messenger of Allah
said these words on the most difficult of occasions and on the
happiest of occasions. The former was when the Sahabah
were strenuously digging the
trench around Madinah Munawwarah and he consoled them by saying that their exertion
and toils were nothing compared to the everlasting pleasure of the Hereafter. The latter was
when a great multitude of Șahabah de
performed the Farewell Haj and he cautioned them
that they should not develop pride because of their numbers and physical strength, but
remain focused on the true life of the Hereafter.
The essence of his message was that the ease and luxuries of this world do not please an
intelligent person because these are transient, rather his focus should be the Hereafter which
is eternal.
Hadith 461
، قَالَ : (( يَتْبَعُ الْمَيِّتَ ثَلاَثَةٌ: أهْلُهُ وَمَالُهُ وَعَمَلُهُ : فَيَرْجِعُ اثْنَانِ
وعنه ، عن رسول الله
، وَيَبْقَى وَاحِدٌ: يَرْجِعُ أهْلُهُ وَمَالُهُ وَيَبْقَى عَمَلُهُ )) متفقٌ عَلَيْهِ .
Anas 4
narrates that the Messenger of Allah
said: "Three things follow
the deceased: his family, his wealth and his actions. Two of them return
and one remains with him. His family and wealth return and his actions
remain with him." (Bukhārī, Muslim)
Commentary
This hadith encourages a person to engage in good actions in the world because only these
will benefit him in his grave and in the Hereafter.
Hadith 462
: (( يُؤْتَى بِأَنْعَمِ أهْلِ الدُّنْيَا مِنْ أَهْلِ النَّارِ يَوْمَ القِيَامَةِ ،
وعنه ، قَالَ : قَالَ رسول الله
فَيُصْبَغُ فِي النَّارِ صَبْغَةً ، ثُمَّ يُقَالُ: يَا ابْنَ آدَمَ ، هَلْ رَأيْتَ خَيْراً قَطُّ ؟ هَلْ مَرَّ بِكَ نَعِيمٌ قَطُّ ؟
فَيَقُولُ: لَاَ وَاللهِ يَا رَبِّ، وَيُؤْتَى بِأَشَدِّ النَّاسِ بُؤْسَاً فِي الدُّنْيَا مِنْ أَهْلِ الجَنَّةِ ، فَيُصْبَغُ صَبْغَةً
في الجَنَّةِ ، فَيُقَالُ لَهُ: يَا ابْنَ آدَمَ ، هَلْ رَأيْتَ بُؤْساً قَطُّ ؟ هَلْ مَرَّ بِكَ شِدَّةٌ قَطُّ ؟ فِيَقُولُ: لَاَ
وَاللهِ ، مَا مَرَّ بِي بُؤْسٌ قَطُّ ، وَلاَ رَأيْتُ شِدَّةً قَطُّ )) رواه مسلم .
Anas &
g narrates that the Messenger of Allah
said: "An inmate of Hell
who had been from the wealthiest of people in this world will be brought
on the day of Qiyamah and dipped into the Hell-fire. He will then be asked:

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RIYĀD AL-ȘĀLIĶĪN
'O son of Adam! Did you ever experience any good? Did you ever experience
any blessing?' He will say: 'By Allah, no, my Sustainer.' And an inmate of
Paradise who had suffered the most in this world will be brought and
dipped into Paradise. He will then be asked: 'O son of Adam! Did you ever
experience any suffering? Did any difficulty ever afflict you?' He will say:
'By Allah, no, my Sustainer. I never experienced any suffering nor did any
difficulty ever afflict me."" (Muslim)
Commentary
The hadith explains that a disbeliever will be dipped very briefly into hell and it will cause
him to forget every bounty, which he had enjoyed in this world. His reply that he had never
experienced any bounties in this world is an indication of the severity of hell. It is as if all
the bounties of the world were nothing compared to the brief punishment of hell.
On the other hand, a person who had suffered much in this world will be dipped very briefly
into Paradise and it will cause him to forget every difficulty and hardship he experienced in
this world. In other words, a person who gets just one taste of Paradise will be so overawed
by its bounties that he will regard all his suffering in this world as nothing.
Thus, the Messenger of Allah
very eloquently explained that those who live a righteous
life in this world would enjoy eternal blessings in the next world, while those who disbelieved
and sinned without repenting in this world will be punished severely in the next world.
Hadīth 463
وعن المُسْتَوْرِد بن شَدَّاد ◌ِ﴿هَ، قَالَ: قَالَ رسول الله ﴿: (( مَا الدُّنْيَا فِي الآخِرَةِ إِلَّ مِثْلُ مَا
يَجْعَلُ أَحَدُكُمْ أُصْبُعَهُ فِي الَمِّ، فَلْيَنْظُرْ بِمَ يَرْجِعُ !)) رواه مسلم.
Mustawrid ibn Shaddad 118 4
narrates that the Messenger of Allah
said:
"This world in comparison to the Hereafter is like dipping your finger in
the sea and seeing how much water sticks to it." (Muslim)
Commentary
This hadith teaches us that the quantity of water, which sticks onto ones finger when it is
dipped into the sea is like this world, while the entire sea is like the Hereafter. In other words,
the insignificance and transient nature of this world is being compared to the countless
bounties and eternity of the Hereafter.
118 Mustawrid ibn Shaddad 4
, lived in Kūfa and then in Egypt. He was a young boy when the
Messenger of Allah
left this world. 7 ahadith are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
It is to be noted that this is merely an example that has been mentioned so that man may
understand the difference between this world and the Hereafter. In reality, there can be no
comparison because one is temporary and the other is eternal.
Hadīth 464
مَرَّ بِالسُّوقِ وَالنَّاسُ كَفَتَيْهِ ، فَمَرَّ بِجَدْىٍ أَسَكَّ مَيِّتٍ ،
: أنّ رسول الله
وعن جابر نـ
فَتَنَاوَلَهُ فَأَخَذَ بِأُذُنِهِ ، ثُمَّ قَالَ: (( أَيُّكُمْ يُحِبُّ أنْ يَكُونَ هَذَا لَهُ بِدِرْهَم ؟ )) فقالوا : مَا نُحِبُّ
أَنَّهُ لَنَا بِشَيْءٍ وَمَا نَصْنَعُ بِهِ ؟ ثُمَّ قَالَ: (( أَنْحِبُونَ أَنَّهُ لَكُمْ ؟ )) قَالُوا: وَاللهِ لَوْ كَانَ حَيّاً كَانَ
عَيْباً ، إِنَّهُ أسَكُّ فَكَيْفَ وَهُوَ مَيِّتٌ ! فقال: (( فَوَاللهِ للدُّنْيَا أَهْوَنُ عَلَى اللـهِ مِنْ هَذَا عَلَيْكُمْ
)) رواه مسلم .
Jābir
narrates that the Messenger of Allah
passed through the
market place with people on either side of him. He passed by the dead kid
of a goat which had small ears. He held it by its ear and asked: "Which of
you would like to purchase this for one dirham?" The Sahabah A
replied:
"We would not like to take it for anything. What could we do with it?" He
asked: "Would you like to have it?" The Șahabah replied: "By Allah, even
if it was alive, it would have been defective because of its small ears. How
can we like it now that it is dead?" He said: "By Allah, this world is more
insignificant in the sight of Allah des than this kid is to you." (Muslim)
Commentary
In various ways and on many occasions, the Messenger of Allah
discouraged the Șaļābah
from becoming submerged in the love of this world because this causes a person to desire
more of it and commit sins without any fear of Allah &s.
Additional Points
v The Messengers, scholars, the righteous, the divine books and all forms of worship are
excluded from the description of the world being insignificant and worthless.
Hadith 465
وعن أَبِي ذر ﴿ه، قَالَ: كُنْتُ أَمْشِي مَعَ النَّبِيِ ﴿ فِي حَرَّةٍ بِالمَدِينَةِ ، فَاسْتَقْبَنَا أُحُدٌّ ، فقال
: (( يَا أَبَا ذَرٍّ )) قلت : لَبِّكَ يَا رسولَ الله . فقال : (( مَا يَسُرُّنِي أَنَّ عِنْدِي مِثْلَ أُحُدٍ هَذَا ذَهَباً
تَمْضِي عَلَيَّ ثَلاَثَهُ أَيّامٍ وَعِنْدِي مِنْهُ دِينَارٌ، إِلَّ شَيْءٌ أَرْصِدُهُ لِدَيْنِ ، إِلَّ أَنْ أَقُولَ بِهِ فِي عِبَادِ اللـه
هكذا وَهَكَذَا وَهَكَذَا)) عن يَمِينِهِ وعن شِمَالِهِ وَمِنْ خَلْفِهِ ، ثُمَّ سَارَ ، فقال: ((إنَّ الأَكْثَرِينَ

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RIYĀD AL-ȘĀLIĶĪN
هُمُ الأَقُلُونَ يَوْمَ القِيَامَةِ إِلَّ مَنْ قَالَ بالمَالِ هَكَذَا وَهَكَذَا وَهَكَذَا )) عن يمينِهِ وعن شِمَالِهِ
وِمِنْ خَلْفِهِ (( وَقَلِيلٌ مَاهُمُ )). ثُمَّ قَالَ لي: (( مَكَانَكَ لاَ تَبْرَحْ حَتَّى آتِكَ )) ثُمَّ انْطَلَقَ فِي
سَوادِ اللَّيْلِ حَتَّى تَوَارَى ، فَسَمِعْتُ صَوتاً، قَدِ ارْتَفَع ، فَتَخَوَّفْتُ أنْ يَكُونَ أَحَدٌ عَرَضَ للَبِيِّ
، فَأرَدْتُ أنْ آتِيه فَذَكَرَتُ قَوْله : ((لا تَبْرَحْ حَتَّى آتِيَكَ)) فلم أَبْرَحْ حَتَّى أَتَانِي ، فَقُلْتُ :
لَقَدْ سَمِعْتُ صَوتاً تَخَوَّفْتُ مِنْهُ ، فَذَكَرْتُ لَهُ ، فقال : (( وَهَلْ سَمِعْتَهُ؟ )) قلت : نَعَمْ ، قَالَ
: (( ذَاكَ جِبريلُ أَتَانِي. فقال: مَنْ مَاتَ مِنْ أُمَتِكَ لاَ يُشْرِكُ بِاللهِ شَيْئاً دَخَلَ الْجَنَّةَ)) ، قلت
: وَإِنْ زَنَى وَإِنْ سَرَقَ ؟ قَالَ : (( وَإِنْ زَنَى وَإِنْ سَرَقَ )) متفقٌ عَلَيْهِ ، وهذا لفظ البخاري .
Abu Dharr 4% narrates: "I was walking with the Messenger of Allah
on
a lava field of Madinah with Mount Uhud in front of us. He
said: 'O Abū
Dharr!' I replied: 'I am present, O Messenger of Allah!' He said: 'It would
not please me to have gold equal to this mountain of Uhud and three days
pass by with even a single dinar of it remaining with me, except an amount
with which I could pay off debts. Rather, I would distribute it among the
servants of Allah & like this, like this and like this,' and he indicated to
his right, his left and behind him. He continued walking and then said:
'Those who have a lot of wealth (in this world) will have very little (in
reward) on the day of Qiyamah, except for the person who distributes his
wealth like this, like this and like this and he indicated to his right, his left
and behind him. But such people are few in number' He then said to me:
'Remain where you are, until I return to you.' He continued walking into
the darkness of the night until he disappeared from sight. I then heard a
loud sound and I feared that someone might have attacked the Messenger
of Allāh
I decided to go to him, but I remembered his words: 'Do not
move until I return to you'. So I did not move until he returned and I then
said: 'I heard a sound which terrified me,' and related the thoughts that
crossed my mind. He said: 'Did you hear it?' I replied: 'Yes.' He said: 'That
was Jibra'il. He came to me and said: 'Whoever from your Ummah passes
away without ascribing any partner with Allah & will enter Paradise.' I
asked: 'Even if he committed adultery and theft?' He replied: 'Even if he
committed adultery and theft." (Bukhārī, Muslim). These are the words of
Imām Bukhārī &
Commentary
This hadith teaches us not to develop love for this temporary world, and to rather spend our
wealth in the path of Allah Ks. Isa & appropriately stated, "Do not make the world your

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master because it will make you its slave."
It should be noted that the hadith does not imply that to be wealthy is forbidden. It simply
means that one should fulfil the rights of the wealth that Allah &s bestows upon a person.
Additional Points
v It is permissible for a person to save money for an unseen expense; however, one should
not be miserly or wasteful.
A sinful believer will enter Paradise without punishment if Allah & forgives him, or
he will enter Paradise after being punished in Hell for his sin, while a disbeliever will
remain in Hell forever.
v Settling of debts should be given preference over optional charity.
v One should obey the commands of his seniors even if his opinion differs, unless such a
course of action is clearly harmful or incorrect.
Hadith 466
، قَالَ : (( لَوْ كَانَ لِي مِثْلُ أُحُدٍ ذَهَباً ، لَسَرَّنِي أَنْ
وعن أبي هريرة بطله، عن رسول الله خُ
لاَ تَمُرَّ عَلَيَّ ثَلاَثُ لَيَالٍ وَعِنْدِي مِنْهُ شَيْءٌ إِلَّ شَيْءٌ أَرْصدُهُ لِدَيْنِ )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4
narrates that the Messenger of Allah
said: "If I had
gold equal to Mount Uhud, it would not please me that any of it remains
with me for three days, except an amount with which I could pay off
debts." (Bukhārī, Muslim)
Commentary
This hadith indicates towards the ultimate degree of abstinence of the Messenger of Allah
he would not even allow three days to pass with excess wealth in his possession.
Paying off a debt is Fard (obligatory) while charity is Nafl (optional); hence, the Messenger of
Allāh
gave preference to the settling of debts and kept sufficient wealth for this purpose.
Additional Points
v One should spend in the path of Allah & during one's lifetime while one is healthy,
rather than at the time of death.
v One should hasten in settling one's debts. A wealthy person who delays in settling debts
commits oppression.
Hadith 467
: (( انْظُرُوا إِلَى مَنْ هُوَ أسْفَلَ مِنْكُمْ وَلاَ تَنْظُرُوا إِلَى مَنْ هُوَ
وعنه ، قَالَ : قَالَ رسول الله