النص المفهرس

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possibility."
However, the ulama (Scholars) disagree with him. Moreover, these different opinions are
limited about only those sahabah (Prophet's Companions) رضى الله عنهم who embraced Islam at
the hands of the Prophet صلى الله عليه وسلم and then returned to their native lands. They could not
have a greater attachment with Allah's Messenger صلى الله عليه وسلم . But, as for those noble
sahabah (Prophet's Companions) رضى الله عنهمم, who were blessed with a long companionship
and association with the Prophet صلى الله عليه وسلم and were continuously at his service and
gained tremendously thereby, they are not subject to the disputed opinion of al-Isti'ab.
None of the ulama (Scholars) say that any member of this ummah possesses merit, as much
.رضى الله عنهمم (as, or more than any of these sahabah (Prophet's Companions
In fact, we affirm the opinion of the majority of the ulama (Scholars) that all the sahabah
(Prophet's Companions) رضى الله عنهم without exception had the privilege and distinction of
companionship with Allah's Messenger صلى الله عليه وسلم. This was available to each of them
whether he embraced Islam at the hands of the Prophet صلى الله عليه وسلم and returned to his
native land or continued to stay all his life at the service of the Prophet صلى الله عليه وسلم and in
his companionship. By itself, this honour and distinction is of such a degree that no other
individual can join them in this rank. Hence, no person of this ummah,(people religion)
howsoever great, can attain a merit matching the merit of any of the sahabah (Prophet's
.رضى الله عنهم (Companions
(قوت القلوب) What a great thing is written in Quwat ul quloob
[ust one sight of the Prophet صلى الله عليه وسلم Gets the beholder all his wishes what
discipline of ages at other cannot get!]
صلى الله عليه وسلم A COMPREHENSIVE SERMON OF THE PROPHET
(٥١٤٥) وَعَنْ آَبِيْ سَعِيْدِنِ الْخُدْرِيِّ قَالَ قَامَ فِيْنَا رَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمْ خَطِيْبًّا بَعْدُّ الْعَصْرِ فَلَمْ
يَدَهُ شَيْئًا يَكُوْنُ إِلَى قِيَّامِ السَّاعَةِ إِلَّ ذَكَّرَهُ حَفِظَةٍ مَنْ حَفِظَهُ وَنَسِيَّةٌ مَنْ نَسِيَّهُ وَكَانَ فِيُمَا قَالَ إِ؛ّ
الدُّنْيَا حُلُوَةٌ خَضِرَةُ وَإِثَّ اللّهُ مُسْتَخْلِفُكُمُ فِيْهَا فَنَا ظِرْ كَيْفَ تَعْمَلُونَ أَلَا فَاتَّقُوا الدُّنْيَا وَاتَّقُوا النِّسَآءُ
وَذَكَّرَا آَّ لِكُلِّ غَادِرٍ لِوَآءْ يَوْمَ الْقِيمَةِ بِقَدْرٍ غَدْرَتِهِ فِ الدُّنْيَا وَلَّا غَدْرَ آكْبَرُ مِنْ غَدْرِ آَمِيْرِ الْعَامَةِ يُغُرَزُ لِوَآنُه
عِنْدَ إِسْتِهِ قَالَ وَلَّا يَمْنَعَنَّ أَحَدًّا قِنْكُمْ هَيْبَةُ النَّاسِ آَ يَقُوْلَ بِقٍ إِذَا عَلِمَهُ وَفِيْ رِوَايَةٍ إِنْ رَای مُنْگرًا
أَنْ يُغَيِّرَهُ فَبَكُى أَبُوُ سَعِيْدٍ وَ قَالَ قَدْ رَ أَيْنَاهُ فَمَتَعَثْنَا هَيْبَةُ النَّاسِ أَنْ تَتَكَّلَّمَ فِيْهِ ثُمَّ قَالَ أَلَّا إِّ بَنِىُّ ادَهَ
خُلِقُوا عَلَى طَبَقَاتٍ شَتَّى فَمِنْهُمْ مَّنْ يُؤُلَدُ مُؤْمِنًا وَيَحْلِى مُؤْمِنًا وَيَمُوْتُ مُؤْمِنًا وَمِنُهُمْ مَنْ يُؤُلَدُ كَافِرًا وَيَخْلِى
كَافِرًا وَيَمُوْتُ كَافِرًا وَمِنْهُمْ مَّنْ يُّوْلَدُ مُؤْمِنَّا وَيَجْلِى مُؤْمِنَّا قَيَمُؤْتُ كَافِرًا وَمِنْهُمُ مَّنْ تُوْلَدُ كَافِرًا وَيَجْنِى كَافِرًا
وَيَمُوْتُ مُؤْ مِنَّا قَالَ وَذَكِّرَ الْغَضَّبَ فَمِنْهُمْ مَّنْ يَّكُوُجُ سَرِيُعَ الْغَضَّبِ سَرِيُعَ الْقَىْءٍ فَإِحْدُهُمَا بِالْأُخْرى
وَمِنْهُمُ مَنْ يَّكُوُُُ بَطِئْءَ الْغَضَّبِ بَطِئْءَ الْقَىْءٍ فَإِحْدُهُمَا بِالْأُخْرِى وَخِيَارُ كُمْ مَّنْ تَّكُوُجُ بَطِىْءَ الْغَضَبِ

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سَرِيُعَ الْقَىْءِ وَشِرَارُ كُمْ مَنْ يَّكُوُجُ سَرِيُعَ الْغَضَّبِ بَطِئْءَ الْقَىْءٍ قَالَ اتَّقُوا الْغَضَّبَ فَإِنَّه جَمْرَةٌ عَلَى قَلْبٍ
ابْنِ أُدَمَّ أَلَّا تَرَؤُنَ إِلَى انْتِفَاحِ أَوْدَاجِهٍ وَحُمُرَةٍ عَيْنَيْهِ فَمَنْ آَحَسَ بِشَىْءٍ مِنْ ذَلِكَ فَلْيُضْطَجِةْ وَلْيَتَلَبَّدُ
بِالْأَرْضِ قَالَ وَذَكِّرَ الذَّيْنَ فَقَالَ مِنْكُمُ مَنْ تَّكُوْنُ حَسَنَّ الْقَضَآءِ وَإِذَا كَانَ لَهُ أَفْحَشَ فيِ الطَّلْبٍ
فَإِحْدَاهُمَا بِالْأُ خْرِى وَمِنْهُمُ مَّنْ يَكُونُ سَيِّءَ الْقَضَآءِ وَإِنْ كَانَ لَهُ أَجْمَلٌ فِي الْظَّلَبِ فَإِخْذَاهُمَا
بِالْأُخْرِى وَخِيَارُ كُمْ مَّن إِذَا كَانَ عَلَيْهِ الدَّيْنُ أَحْسَنَ الْقَضَآءَ وَإِنْ كَانَ لَهُ أَجْمَلَ فِيِ الطَّلَبِ وَشِرَارُكُمْ
◌َّنْ إِذَا كَانَ عَلَيْهِ الدَّيْنُ أَسَاءَ الْقَضَآءِ وَإِنْ كَانَ لَهُ أَفْحَشَ فِى الَّلْبِ حَتَّى إِذَا كَانَتِ الشَّمْسُ عَلَى رُؤُسِ
النَّخْلِ وَأَطْرَاِ الْحِيْطَانٍ فَقَالَ آَمَّا إِنَّهُ لَمْ يَبْقَ مِنَ الدُّنْيَا فِيْمَا مَطِى مِنْهَا إِلَّ كَمَا بَقِىَ مِنْ يَوْمِكُمْ هَذَا فِيْمَا
مَضْی مِنْهُ۔ (رواه الترمذى)
صلى الله عليه وسلم narrated: Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed Khudri .5145
offered the salah (prayer) of asr (one day) and stood up and delivered an address to
us. He did not omit any thing (concerning religion) that could transpire till the Last
Hour (and would be necessary). He mentioned them to us. So, he who could,
remembered, and he who forgot, forgot it (some could remember others could not).
Of what he said is:
"The world is green and sweet and Allah has appointed you Khalifah here. He sees
how you conduct yourselves. Beware! (How you) preserve yourselves from the
world and keep away from women." He also said, "On the day of resurrection, a
symbol (or a banner) would be raised for every betrayer of trust according to the
amount of his betrayal in the world (so that people know how much he had
betrayed). And, no betrayal is greater than the betrayal of the general imam. His
banner would be posted near his back. (This would be to mark the disgraceful act.)
He also said "Let not awe of people prevent any of you who has knowledge from
speaking the truth." (But if he fear for his life then that is an excuse though it is
better to keep away from him.) Here, another version has; "If he sees what defies
Shari'ah (divine law), he must not fear to change it.". Abu Sa'eed us an +, wept and
said that they had observed something of that and were awe-stricken to the extent
that they did not speak about it.
Then, he (the Prophet) صلى الله عليه وسلم said, "Know! The children of Aadam عليه السلام are
created in different divisions. Among them is a born believer who lives a believer
and dies a believer. Among them is he who is born an infidel, lives as an infidel
and dies an infidel. Among them is a born believer, lives as a believer but dies an
infidel,. And, among them is he who is born an infidel, lives as an infidel but dies a
believer.'
He narrated further that he mentioned anger. "Some are quick to loose temper and
quick to cool down. So, one trait offsets the other. Some are slow to fly into a rage
and slow to cool down, one trait offsetting the other. But, the best of you are they
who are slow to loose temper but quick to cool down. And the worst of you are they
are quick to lose temper but slow to cool down."
He (also) said, "Beware of anger. It is a firebrand in the heart of the son of Aadam

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Jille. do you not observe how the veins on his neck swell? And, how his eyes turn
red? So, if one of you goes through something of that kind, let him lie down and
cling down to earth."
He narrated further that he mentioned debts and said, "Some among you are good
at repaying and harsh in demanding repayment of debts (given to others) One trait
balances the other. Some are bad at repaying (debts) and mild in demanding
repayment of debts (ext ended), one trait balancing the other. However, the best
among you are they who are good at repaying debts and mild in demanding a
repayment of loans (extended by them). And the worst among you are they who are
bad at repaying their debts and harsh in demanding the loan extended by them.
.... till when the sun was over the tops of the date palms and the sides of the walls,
he said, "The world's life will not last but only as much as has past, except like this
day of yours compared to what has gone by of it."1
COMMENTARY: This world looks so good to the eye that one is attracted to it naturally
straightaway. Some people point out that the Arabs used to compare the fleeting (world)
to their vegetable (olja>) - green vegetable). The hadith (tradition) says that the world is
deceptive and concocted though it is short living.
The words that Allah has made man khalifah mean that he is not the real owner of
whatever he possesses. He is only an agent in spending it. Or, they mean that he is the
successor of those who proceeded him and he has inherited them. Or, He sees how man
learns from those who have gone away and to what use he puts their wealth.
Having seen the fleeting life of this world, man is told, "Beware of it." It is foolish to get
lost into it. You should not try to amass more of it than is necessary for your survival,
support of religion and preparing for the hereafter.
And the words, 'keep away from women' imply that you must not fall for them. Let them
not distract you from learning and doing good deeds.
GENERAL IMAM: He is the ruler of the Muslims by force, meaning a dictator whom the
masses have accepted as their ruler without consulting the ulama (Scholars) and
intelligentia.
Sayyiduna Abu Sa'eed usan », has wept while narrating the hadith (tradition) because they
had given us speaking the truth when it was the most preferred course. The hadith
(tradition) says that it must be spoken in every condition even if one has to surrender his
life for that. Obviously, this feeling follows perfect faith and extreme religious favour
otherwise it is certainly not against Islamic teaching to give up this particular course.
Rather, they had given up the preferred course abiding by those ahadith (tradition) that
recommended as a permitted course to abstain from speaking the true word in such times
when believers are weak, incapacitates and helpless if there if fear to life and property and
honour. We may recollect the initial period of Islam, when the high ranking sahabah
(Prophet's Companions) (1 ) (great men that they were!) who were very strict about
religion and whose faith and conviction were unparalleled, in spite of this quality and rank
did not find the ability to speak the truth on the face of the blood thirsty tyrants like Yazid
and Hajj (pilgrimage)aj. Then, what may be said of Muslims like us? - when we are in the
weakest and most lethargic of times! These are the times when we are among very few
practicing ulama (Scholars) and bold faithful guides but innumerable ostentatious shaykhs
1 Tirmidhi # 2191, Ibn Majah # 4000, Musnad Ahmad 3-61, 3-22, Muslim # 99-2742, 15-1738.

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(leading religious scholars), Sufis etc. These are times when cruel rulers have subjugated
us. Hence, there is no doubt that these are times when we must observe patience,
endurance, submission and silence, and be content with provision and necessities just
enough for our survival.
As for those who are born believers, this refers to those who are born to Muslim parents, or
in a Muslim city or surroundings. So they are called believers, otherwise till anyone reaches
are age of understanding, he is not referred to as faithful or not. Only on the basis of Divine
knowledge or his later life, may he be descried as a believer. The same thinking applies to
an infidel. This wording of the hadith (tradition) does not contradict the hadith (tradition)
that says:
كُلُّ مَوْلُوْ يُؤْلَدُ عَلَى الْفِطْرَةِ
It implies that everyone who comes to this world is capable by nature to accept guidance,
unless as obstruction casts him astray. The next words in that hadith (tradition) make clear
this exception: (فابواهيهودانهالخ) his parents make him Jews ....
As for the divisions of the children of Prophet Aadam (> Jungle, they are on the basis of the
general observation, for there may be born believers who live as infidels but die as
believers. And there may be born infidels who die as such but live as believers. Actually,
the hadith (tradition) means to say that it is the end or death that really counts and this is
clear through the divisions mentioned.
When one is in the grip of anger and clings to earth, lying down on it, then it is the best
way to remove the anger. When one lies on one's side and clings to the earth, it gives one a
realization, 'I was born of dust and will become dust. So, I must not be arrogant. Rather, I
must be gentle and humble."
SIN DESTROYS
(٥١٤٦) وَعَنْ آَبِىِ الْتَخْتَرِيِّ عَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ لَنْ يَّهْلِكَ النَّاسُ حَتَّى يُهْذِرُوا مِنْ آَنْفُسِهِمُ- (رواه ابوداؤد)
5146. Sayyiduna Abu Bakhtari als, narrated on the authority of one of the sahabah
(Prophet's Companions) رضى الله عنهم of the Prophet صلى الله عليه وسلم that Allah's Messenger
,ytte àLo said, "People will never perish till they commit very many sins and evil
deeds."1
(see comments for alternative translations)
COMMENTARY: The word (usa) is derived from ( ici) meaning; 'to be a confirmed
sinner,' 'to be spoilt.' This is as in the (z !. ) and the Qamus too and the Arabs speak in this
way too. In other words, this man who commits very many sins exhausts all excuses as
might preserve him from Divine punishment.
This word is also used in the sense of one who makes excuses. And this meaning may also
be read in the hadith (tradition). It would then mean; 'people will not perish till they make
far fetched excuses for their evil conduct.'
Some versions have the word with a fathah (,in) on (e4). In this case the meaning will be
somewhat complex: 'people will not perish till they make others helpless and compelled to
1 Abu Dawud # 4347 (Or, they exhaust all excuses)

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see them commit sin but be unable to stop them from committing sin, or to admonish
them.'
Anyway, in each of the three cases the hadith (tradition) says that Allah causes His
creatures to perish only when they commits sins and violate Shari'ah (divine law) and
disobey the commands of Allah very often. When Allah's pious creatures try to stop them,
they pay no heed at all. Rather, they continue to pursue the path chosen by them.
INVITING PUNISHMENT TO ALL
(٥١٤٧) وَعَنْ عَدِيٍّ بُنِ عَدِيّ الْكِنْدِيِّ قَالَ حَدَّثَنَا مَوْلَّى لَّنَا أَنَّهُ سَمِعَ جَدِّىٌ يَقُولُ سَمِعْتُ رَسُوْلَ اللَّهِ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِّ اللهُ تَعَالِى لَا يُعَذِّبُ الْعَآَمّةَ بِعَمَلِ الْخَاضَّةٍ حَتَّى يَرَوُا الْمُنْكُّرَ بَيْنَّ ظَهُرَا نَهُمِدُ
وَهُمْ قَادِرُونَ عَلَى أَنْ تُنْكِرُ وُهُ فَلَا يُتْكِرُوا فَإِذَا فَعَلُوْا ذَلِكَ عَذَّبَ اللّهُ الْعَامَّةَ وَالْخَاصَّةَ- (رواه فى
شرح السنة)
5147. Sayyiduna Adiy ibn Adiy Kindi reported that one of their freed men told him
that he had heard his (Adiy's) grandfather (Amirah kindi) say that he had heard
Allah's Messenger صلى الله عليه وسلم say, "Allah, the Glorified, does not punish the
majority of a people for the bad deeds of some of them. But, if they see that some of
them perpetrate deeds disapproved by Shari'ah (divine law) and they have the
capability of preventing the wrong yet they do not forbid them, then though most
of them do not stop the few) Allah will punish both the common people and the
nobles."1
COMMENTARY: The few members of a people will be punished for their own sins and
disobedience. The rest will undergo punishment for not preventing the few from
committing wrong in spite of their ability. They did not discharge their duty to prevent
wrongdoing.
LEAVE NO STONE UNTURNED TO PREVENT EVIL
(٥١٤٨) وَعَنْ عَبْدِ اللهِ بْنِ مَسُْوْدٍ قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَّاوَقَعَبُ بَنُوا إِسْرَآئِيُلَ فِي
الْتَعَاصِئْ تَهْتُهُمْ عُلمَا ؤُهُمْ فَلَمْ يَنْتَهُوْا فَجَالَهُوْ هُمْ فِيْ مَجَالِسِهِمْ وَاكِلُؤُهُمْ وَشَارِ بُوْهُمْ فَضَرَبَ اللَّهُ قُلُوُبَ
بَعْضِهِمْ بِبَعْضٍ فَلَغْنَهُمُ عَلَى لِسَانٍ دَاوُدَ وَعِيْتَى ابْنِ مَرْيَمَ ذُلِكَ بِمَا عَصَوْا وَ كَانُوا يَعْتَدُوُنَّ قَالَ فَجَلَسَ
رَسُولُ اللهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ وَكَانَ مُتَّكِئًا فَقَالَ لَا وَالَّذِىُ نَفْسِئْ بِيَدِهِ حَتَّى تَاطِرُؤُهُمُ اَطْرًّا- رَوَاءُ
التِّرْمِذِىُّ وَ أَبُودَاوُدَ وَفِيْ رِوَايَتِهِ قَالَ كَلَّا وَاللَّهِ لَتَأمُرُكَّ بِالْمَّعْرُوْفِ وَلَتَنْهَوُكَّ عَنِ الْمُنْكَرِ وَلَتَأْخُنَُّ
عَلَّى يَدَيِ الظَّالِمِ وَلَنَا طِرُكَّهُ عَلَى الْحَقِ أَظْرًّا وَ لَتَقْصُرُ نَّهُ عَلَى الْحَقِ قَضْرًا أَوْ لَيَضْرِبَنَّ اللهُ بِقُلُوبٍ بَعْضِكُمْ عَلَى
بَعْضٍ ثُمَّ لَيَلْعَنَنَّكُمُ گمَا لَعَنَهُمُ۔
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Mas'ud .5148
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Atle said, "When the Banu Isra'il committed sin, their scholars forbade them and
when they did not refrain, they (the scholars) became their companions and ate and
drank with them. Allah let them all be reconciled at heart. Then, He cursed them
with the tongue of Dawud عليه السلام and Easa ibn Maryam عليه السلام because they
disobeyed and exceeded the limits."
صلى الله عليه وسلم went on to narrate that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud
who was sitting in a reclined position sat up straight and said, "No, by Him who
has my soul in His hand, not until you stop the oppressor from committing
oppression on others and the sinners from committing sin (and set them right)."1
According to another version: "Certainly not, by Allah! you must enjoin piety and
forbid evil, and hold the hand of the oppressor. Set him in agreement with the right
course and keep him firm on the right course. If not then Allah will join your hearts
together (on the evil path) and curse you as He has cursed them."2
COMMENTARY: As for the words "Allah let their hearts be reconciled.' Mulla Ali Qari ,
à and Shaykh Abdul Haq al-, concur with the translation in the hadith (tradition). But,
Mulla Ali Qari an+, cites Ibn Maalik alus, to say that it means: 'Because of the ominous
nature of the sinners, Allah turned black the hearts of those people too who had not
committed sin. So all of them became hard-hearted. They could not confirm to the right
path and this was done to them because they took the company of the sinners instead of
stopping them from sin."
NON PRACTICING PREACHERS
(٥١٤٩) وَعَنْ آَنَّسٍ أَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ رَآَيْتُ لَيْلَةُّ أُسْرِىَّ بِيْ رِجَالَّا تُقْرَضُ شِفَاهُهُمُ
بِقَّارِيُضَ مِنْ ثَّارٍ قُلْتُ مَنْ هُؤُلَاءِ يَا جِبْرَئِيْلُ قَالَ هُؤُلَاءِ خُطَبَاءُ مِنْ أُمَّتِكَ يَا مُرُوْنَ النَّاسَ بِالْيِّ
وَيَنْسَوْنَ أَنْفُسَهُمُ - رَوَاهُ فِيْ شَرُحِ السُّنَّةِ وَالْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانٍ وَفِيْ رِوَايَةٍ قَالَ خُطَبَاءٍ مِنْ أُمَّتِكَ
الَّذِيْنَ يَقُولُونَ مَا لَا يَفْعَلُوْنَ وَيَقْرَنُوْنَ كِتَابَ اللَّهِ وَلَّا يَعْمَلُونَ-
5149. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "On
the night of miraj (ascension to heaven), I saw some men having their lips cut with
scissors of fire. So, I asked, 'O Jibril, who are they? He said, 'They are the
sermonizers of your ummah who enjoined piety to the people but forgot (to
include) themselves.' (They did not act but commanded others to act.)"
According to another version: "He said, "The sermonizers of your ummah who said
what they did not do and they recited the Book of Allah but did not abide by it."3.
COMMENTARY: The ulama (Scholars), sermonizers and Shaykhs (leading religious
scholars) who do not practice what they preach will be given this punishment because of
not performing deeds. It is as Allah says:
أَتَأُرُؤْتَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ آَنْفُسَكُمُ، الاية.
{Do you command people to be pious but forget yourselves ... } (2: 44)
1 Tirmidhi # 3047 (3058).
2 Abu Dawud # 4337.
3 Bayhaqi in Shu'ab ul eeman # 4159.
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The Prophet صلى الله عليه وسلم said:
ويل للجاهل مرة وويل للعالم سبع مرات
'woe to the ignorant once, but woe to the non -practicing) scholars seven times.'
And according to another hadith (tradition):
اشدا الناس عذاب يوم القيامة عالم لم ينفعه الله بعلم-
"On the day of resurrection, severest punishment will be awarded to the scholar
whom Allah did not cause to benefit from learning."
BEING UNFAITHFUL WITH ALLAH'S BLESSING
(٥١٥٠) وَعَنْ عَمَّارِ بْنِ يَأسِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ أُنْزِلَتِ الْمَآئِدَةُ مِنَ السَّمَآءِ خُبْزًّا وَ
أَخَّا وَ أُمِرُؤْآ آَنْ لَّا يَُّوْنُوْا وَلَّا يَدَّ خِرُوْ الِغَدٍ فَخَانُوْا وَاَّ خَرُوْا وَرَفَعُوْا لِغَدٍ فَمُسِخُوْا قِرَدَةُ وَ خَتَازِئْرَ.
(رواه الترمذى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Ammar ibn Yasir .5150
, said, "A table spread with food of (bread and meat was sent down from heaven
(for the people of Prophet Easa) ,>JIAle. They were commanded that they should
neither cheat nor hoard for the morrow. But, they cheated and hoarded for the next
day. So they were transformed into monkeys and pigs."1
COMMENTARY: Perhaps the old people were metamorphosed into monkeys (or apes) and
the younger ones into pigs.
SECTION III
اَلْفَضِلُ الثَّالِثُ
RELIEF FROM CRUEL RULERS
(٥١٥١) وَعَنُ عُمَرَ بُنِ الْخُطَّابِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّهِ تُصِيْبُ أُقَّتِيِ فِي آخِرِ الزَّمَانِ
مِنْ سُلْطَائِهِمْ شَدَآئِدُ لَا يَنْجُوْا مِنْهُ إِلَّ رَجُلْ عَرَقَ دِيْنَ اللَّهِ فَجَاهَدَ عَلَيْهِ بِلِسَانِهِ وَيَدِهِ وَقَلْبِهِ فَذُلِكَ الَّذِى
سَبَقَتْ لَهُ التَّوَابِقُ وَرَجُلْ عَرَقَ دِيْنَ اللَّهِ فَقَدَّقَ بِهِ وَرَجُلْ عَرَقَ دِيْنَ اللَّهِ فَسَكَّتَ عَلَيْهِ فَإِسْ رَأى مَنْ
يَّعْمَلُ الْخَيْرَ أَحَبَّهُ عَلَيْهِ وَإِنْ رَأى مَنْ يَعْمَلُ بِبَاطٍِ اَبْغَضَّه عَلَيْهِ فَذْلِكَ يَنْجُوا عَلىِبْطَائِہ كُلِّهِ
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Umar ibn Khattab .5151
, said, "My ummah will have to endure distress (trials and hardship) from their
rulers during the last days. No one will escape from that except
(i) A man who understand Allah's religion and strives for it with his tongue,
his hand and his heart. He is one having perfect faith (and will attain the
blessing of both the worlds).
(ii) A man who understands Allah's religion (but he is one degree lower than
the other) and he believes in it (but cannot use his hand to uphold it and
merely uses his tongue and heart to detest evil).
(iii) A man who understands Allah's religion (to some extent) but keeps quit
1 Tirmidhi # 3061 (3072).
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(striving for it only with his heart). When he sees someone do good, he
loves him because of it but if he sees someone do wrong, he hates him
because of it. He too will escape because of what he concealed in his
heart."1
COMMENTARY: The Prophet ,lean Lo tells his ummah of the impending violent rulers
and of how they may escape from their violence. Basically, it is through knowledge of
Allah's religion, believing in it, having awareness of it, possessing a resolve, being stead
fast and striving to promote goodness and curb evil.
He said that three kinds of people would do it. The third kind would possess the weakest
from of faith.
The three kinds of people he mentioned may be called (3,le) (aarif) knowledgeable or
having Divine knowledge and being religious. However, they do possess excellence and
superiority over each other. Their ranks are different and in the light of the verse of the
Quran, quoted here, they may be said to belong to these ranks (i) saabiq (foremost) (ii)
Muqtasid (in between) and (iii) Zaalim (who wrong themselves). The verse is:
ثُؤَّ أَوْرَثْنَا الْكِتْبَ الَّذِيْنَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِهْ لِّنَفْسِهِ وَمِنْهُمْ مُقْتَصِدْ وَ مِنْهُمُ سَابِقْ بِاِخُيْرَاتِ.
{Then we gave the Book as inheritance to those whom we chose of Our servants. So
of them is he who wrongs himself, and of them is he who follows a middle course
and of them is he who outstrips (others) in virtuous deeds ... } (35: 32)
The third kind (mentioned first in this verse) is called zaalim (who wrong themselves)
because this kind of person does not possess much knowledge of religion and is not much
careful of religion, so he falls prey to mistakes and slips. So, he wrongs himself in this way.
It is also clear from the initial words of this verse that though there is difference of rank in
these three kinds, yet they have one thing in common: they are honoured by Allah (as the
chosen ones).2
They Saabiq are distinctive they have attained perfection, are exclusive in knowledge and
deeds and exceptional in learning and teaching. They are given glad tidings that they are
.(أولیگالمقربون) near to and accepted by Allah
WHY ARE PIOUS RUINED WITH THE EVIL
(٥١٥٢) وَعَنُ جَابِرٍ قَالَ قَالَ تَسْوُلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَوْحَى اللَّهُ عَزَّوَجَلَّ إِلَى جِبْرَ بِيُّلَ عَلَيْهِ السَّلَامُ
آَنِ اقُلِبْ مَدِيْنَةٍ كَذَا وَكَذَا بِأَهْلِهَا فَقَالَ يَارَتٍ إِكَّ فِيْهِمْ عَبْدُكَ فُلَانًا لَمْ يَعْصِكَ طَرْفَةَ عَيْنٍ قَالَ فَقَالَ
اقْلِبْهَا عَلَيْهِ وَعَلَيْهِمْ فَإَِّ وَجْهَهُ لَمْ يَتَمَثَّرَفِيَّ سَاعَةٌ قَتْ.
5152. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Allah, Mighty and Glorious, commanded Jibril (XJ que that he should turn such
. and such a city upside down with its inhabitants (for, they deserved this
punishment). But, he submitted, 'O Lord, there is among them your certain slave
1 Bayhaqi # 7578.
2 See Tafsir Ibn Kathir al, and Ma'arif ul Quran (v 7 against this verse 35-32) Mufti Muhammad
Shafi an >, for these three classes of Chosen one. Some commentators, however, disagree (The
Meaning of the Noble Quran, for instance, says that who wrong themselves are disbelievers). See also
comments in hadith (tradition) # 5162. which are corrector.

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who has never disobeyed you even for a moment. He said, 'Turn it upside down on
him and on them, for, his face never changed colour for My sake (on seeing their
sins) even for a while."1
COMMENTARY: The man may have been pious all his life but he was never disgusted
with the sin committed around him. He never showed anger. If he had shown anger for a
while he would have been forgiven.
EXCUSE FOR BEING DERELICT
(٥١٥٣) وَعَنْ أَبِيٍ سَعِيْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّوَإِّ اللّهُ عَزَّ وَجَلَّ يَسْأَّلُ الْعَبْدَ يَوْمَ الْقِيمَةِ
فَيَقُوْلُ مَالَكَ إِذَا رَأَيْتَ الْمُنْكِرَ فَلَمْ تُنْكِرُهُ قَالَ رَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ فَيُلَقَى حُجَّتَهُ فَيَقُولُ يَا
رَبٍّ خِفْتُ النَّاسَ وَرَجَوْتَكَ - رَوَى الْبَيْهَقِيُّ الََّحَادِيْثَ الثَّلَاثَةَ فِيْ شُعَبِ الْإِئْمَان-
5153. Sayyiduna Abu Sa'eed رضى اللهعنه narrated that Allah's Messenger صلى اللهعليه وسلم said
that on the day of resurrection Allah, Mighty and Glorious, will ask a man, what
was wrong with you that when you saw something disapproved by Shari'ah (divine
law), you did not express anger?" Allah's Messenger (,,ledo said that he will be
inspired with an excuse and he will plead, "My Lord, I was afraid of men but had
placed hope in you (for being forgiven)."2
COMMENTARY: Bayhaqi has said that it is possible that this man may have been
overawed by the sinners. If anyone cannot discharge his duty of enjoining piety and
forbidding evil because of fear of people then he will not be held responsible and it is
hoped that Allah would forgive him, too. However, as for one like this particular man, it
may be said that he had no such reason but may have had failed to do his duty. If Allah
would wish to forgive him then He would inspire him with this excuse. So, he will do so.
DEEDS WILL BE GIVEN BODIES & SPEECH
(٥١٥٤) وَعَنْ آنٍ مُؤْسَى الْأَشْعَرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالَّذِئْ نَفْسُ مُحَمٍَّ بِيَدِم
إِّ الْمَعْرُوْفَ وَالْمُنْكِّرُ خَلِيْقَتَانٍ تُنْصَبَانٍ لِلنَّاسِ يَوْمَّ الْقِيَامَةِ فَمَّا الْمَعْرُوْفُ فَيُبَشِّرُ أَصْحَابَهُ
وَيَوْعَدُ هُمُ الْخَيْرَ وَأَمَّا الْمُنْكُرُ فَيَقُوْلُ إِلَيْكُمْ إِلَيْكُمُ وَمَا يَسْتَطِيُهُوْتَ لَّهِ إِلَّ لَزُؤْمًا-رَوَاهُ أَحْمَدُ
وَالْبَيْهَقِىُّ فِ شُعَبِ الْإِيمَانِ-
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Musa Ash'ary .5154
, said, "By Him in whose hand is the soul of Muhammad, surely the legal deed
and the illegal deed will be created on the day of resurrection and made to stand
before mankind. The legal deeds will present glad tidings to those who had
performed them promising them a favourable result. But the illegal deeds will ask
those who had done them to keep away, and they will be unable to separate from
them."3
1 Bukhari # 7595.
2 Bayhaqi in Shu'ab ul eeman # 7575.
3 Musnad Ahmad 4. 391, Bayhaqi in Shu'ab ul eeman # 1118.

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COMMENTARY: The gist of the hadith (tradition) is that whatever pious deeds man
performs in this world will appear to him in his grave in excellent and beautiful shape and
also on the day of resurrection again. They will convey to him glad tidings of perpetual
blessings of the hereafter, But, if anyone does bad deeds in this world then they will come
to him both in the grave and on the day of resurrection in a terrifying form. They will scare
him of his evil repercussions and say. "Go away from us!" But, he will be unable to get
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بسم الله الرحمن الرحيم
BOOK - XXV
AR-RIQAQ
کتابالرقاق
WORDS THAT SOFTEN HE HEART
Riqaq is the plural of raqiq (33)) it mean soft, fine.
This book is called Kitab ur Riqaq because the ahadith (tradition) presented in its chapters
soften the heart. They create tenderness in one's temperament. They influence the faculties
of mind and action to grow asceticism and disinterest with the world and a desire for the
hereafter.
CHAPTER - I
SECTION I
الفَضلُ الأول
TWO WORTHY BLESSINGS
(٥١٥٥) عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نِعْمَتَانٍ مَغْبُوْنٌ فِيْهِمَا كَثِيْرٌ مِنَ النَّاسِ
الصِّحَّةُ وَالْفَرَاءُ - (رواه البخارى)
5155. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"There are two blessings about which many people are deceived (and careless):
health and leisure (or spare time)."1
COMMENTARY: The blessings are: a healthy body free of disease and no worry about
lack of time, occupation, sustenance anxieties, etc. There is not a dearth of people in the
world who do not care for these two blessings and their negligence causes them to be
deceived into wasting them unutilized.
This saying reflects pity at such people who do not utilize these blessing when they are
healthy, they do not derive optimum benefit for themselves in religious work and worldly
tasks. When they have spare time, they do not concentrate on affairs of the hereafter.
When they fall ill and are without work, they realize their mistake.
(.When the blessing disappear, their worth becomes apparent) الْنِعْمَةُ إِذَا فْقِدَتُ غرِفَتْ
Mulla Ali Qari ales, said the same things and added that when they begin to relies, it is too
late! It is as Allah says: (ذَلِكْ يَوْمُ التَّغَابُن) {That shall be the day of mutual loss) (64: 9)
The Prophet Lytte a Lo said, "If the people of paradise regret over anything that would be
over moments spend without remembering Allah."
1 Bukhari # 6412, Tirmidhi # 2304 (2311), Musnad Ahmad 9207, Ibn Majah # 4170.

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EXAMPLE OF THE WORLD & THE HEREAFTER
.
(٥١٥٦) وَعَنِ الْمُسْتَوْرِدِبْنِ شَدَّارٍ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ وَاللّهِ مَا الذُّنْيَا فِي
الْآخِرَةِ إِلَّ مِثْلُ مَا يَجْعَلُ أَحَدُكُمْ إِصْبَعَهُ فِي الْتَِّّ فَلْيَنْظُرُ بِمَا يَرْجِعُ- (رواه مسلم)
5156. Sayyiduna Mustawrid ibn Shaddad as an +, narrated that he heard Allah's
Messenger صلى الله عليه وسلم say, "By Allah, this world in relation to the hereafter is not
but like one of you putting his finger into the sea. Then, he must see what it has
returned with."1
COMMENTARY: The blessings of this world are just like a drop of water, or lesser, from
the sea when compared to the next world. This is merely an example, otherwise the limited
stands no comparison with the perpetual. While the infinitesimal drop of water has some
relation with the sea after all yet this world does not have even that much relationship with
the next world.
Mulla Ali Qari ales, has said that this hadith (tradition) teaches man neither to be arrogant
if he possesses the blessing and luxuries of this short lived world nor to worry and fret over
its hardships and anxieties. But, he must say as the Prophet صلى اللهعليه وسلم has taught:
اللَّهُوَّ لَا عَيْشَ إِلَّا عَيْشَ الْآخِرَةِ
(O Allah, there Is not life but the life of the hereafter.)
Also he must bear in mind always that this world is (öyle);) (the plugging field of the
hereafter).
This life is just a moment's life, so do not throw it away. Rather, occupy yourself in seeking
Divine pleasure.
THIS WORLD IS WORTHLESS
(٥١٥٧) وَعَنُ جَابِرٍ آَكَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّ مَجِدْيٍ أَسُكَ مَيِّتٍ عَالَ آَيُّكُمْ يُحِبُّ آثَّ لهُذَا
لَهُ بِدِرُهَمِ فَقَالُوا مَا تُحِبُّ أَنَّهُ لَنَا بِشَىْءٍ قَالَ فَوَّ اللَّهِ لَلدُّنْيَا أَهْوَجْ عَلَى اللُّهِ مِن مُذَا عَلَيُّكُمُ- (رواه مسلم)
5157. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم passed by
a dead kid that had very short ears (or had ears that had been cut off, or had no ears
at all). He asked (his sahabah) (san>), 'would any of you like to buy it for one
dirham?" They submitted, "We would not have it at any price!" He said," By Allah,
the world is more worthless in the sight of Allah than this is in yours."2
COMMENTARY: This is as the saying:
حُبُّ الدُّنْيَا رَأْسُّ كُلِّ خَطِيْئَّةٍ
Love of this world is the root of all evil.
تَرَك الدُّنْيَا رَاسُ كُلِّ عِبَادَةٍ
Abandoning this world is the essence of all worship.
1 Muslim # 55. 2858, Tirmidhi # 2323 (2330).
2 Muslim # 2-2957, Tirmidhi # 2321 (2328) from Mustawrid ata.

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SAGACIOUS WORDS
A sage has said:
If anyone makes this world his ambition then all the shaykhs (leading religious scholars)
and mentors together cannot put him on the right path.
And, if anyone adopts abstinence from the world, then all the corrupt and evil men cannot
mislead him.
BELIEVER'S JAIL & INFIDEL'S GARDEN
(٥١٥٨) وَعَنْ آَيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الدُّنْيَا سِجْنُ الْمُؤْمِنِ وَجَنَّةُ الْكَافِرِ -
(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5158
said, "The world is a prison for a believer but paradise for the disbeliever."1
COMMENTARY: The world is a prison in the sense that its troubles and hardships have to
be endured. A believer has to preserve himself from the forbidden and unlawful things. He
cannot give a free rein to his self and he has to see the line of obedience.
The believer thinks of the world as a confinement and craves for the next world.
For a disbeliever, it is a life of luxury and no restrictions. His aim and objective is to better
his life and he exerts himself for it and does not like to get out of it.
Compared to the blessings of the next world, this world is a cell for the believer. For the
disbeliever there is punishment awaiting him. So this world is paradise for a disbeliever
without punishment. A believer may have every kind of luxury and comfort in this world
but whatever he has is nothing compared to what he will get in paradise. As against this, a
disbeliever may live a very uncomfortable life in this world but, relative to what awaits
him, it is very insignificant trouble.
It is reported that a Jew asked Sayyiduna Hassan usan>, "your grandfather has said (Qui
.(the world is a prison for the believer but paradise for the disbeliever) (سجن المؤمن وجنة الكافر
How is this true for me and you because you are on horse back and live very comfortably
while I am frail and go through difficulty and poverty?" The imam gave him the same
reply as we have mentioned in the foregoing lines.
A DISBELIEVER IS GIVEN RETURN FOR HIS GOOD DEEDS IN THIS WORLD
(٥١٥٩) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللَّهُ لَّا يَظْلِهُ مُؤْمِنًّا حَسَنَةً يُعْطِى پِهَافِي
الدُّنْيَا وَيُجْزَى بِهَا فِي الْآخِرَةِ وَآَمَا الْكَافِرُ فَيُطْعَمُ بِحِسَنَاتٍ مَاعَمِلَ بِهَا لِلُّهِ فِي الدُّنْيَا حَتَّى إِذَا أَقْفى إِلَى الْآخِرَةِ
لَمْ تَكُنُ لَهُ حَسَنَةٌ يُجزى بها۔ (رواه مسلم)
5159. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Surely Allah does not deny a believer the reward of his good deed. He is granted
blessings for it in this world and will be rewarded for it in the hereafter. As for the
disbeliever, he is given reward for his good deeds he performs for Allah's sake in
this world (in the shape of comfort and luxury for what he deserves). When he
comes to the next world, there will remain no good deed (in his record of deeds) for
1 Muslim # 1-2956, Tirmidhi # 2324 (2331).

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which he may eligible to get a reward."1
COMMENTARY: Reward will be awarded in the hereafter not merely on doing good deeds
but also on faith and belief. A believer who does good deeds to please Allah gets reward in
this world and the next. But, a disbeliever gets rewards only in this world for the goods
deeds that he does to please Allah and he gets nothing in the next world.
As for punishment on doing bad deeds, Allah punishes the believer for his bad deeds in
this world if He does not wish to punish him in the next. According to another hadith
(tradition) a believer is punished in this world for his bad deeds by subjecting him to
different kinds of hardship, torments and worries. So, when he comes to the next world, he
is without any bad deeds on which he may be punished.
This fact is supported by the hadith (tradition) transmitted by Ahmad and Ibn Hibban that
when the verse (4: 123)
مَنْ يَعْمَلُ سُوْءِّ ◌ُجُزَیِه
Was revealed, Sayyiduna Abu Bakr sån+; asked. "O Messenger of Allah, if one would be
punished in the hereafter for his bad deeds then who will get deliverance?" He said, "May
Allah forgive you! Are you never grieved? Do you not fall ill? And, is it that trials never
overtake you?" He said, "yes, O Messenger of Allah." The Prophet ,ledo said, "Know!
These very things are your punishment for what wrong you do."
VEILS OVER PARADISE & HELL
(٥١٦٠) وَعَنْ آتِيْ مُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حُجِبَتِ النَّارُ بِالشَّهْوَاتِ وَحُجِبَتٍ
الْجُنَّةُ بِالْمَكَارِهِ. مُتَّقَقْ عَلَيْهِ إِلََّ عِنْدَ مُسْلِمٍ كُفَّتْ بَدَلَ هُچِبْتُ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5160
said, "Hell is veiled by passions and paradise is veiled by hardships."2
The version in Muslim has 'surrounded' (ci) instead of 'veiled' (C)3
COMMENTARY: In order to mould oneself obedience and get rid of base desires, one has
to make strenuous efforts. This has to be done to make it to paradise by obeying Allah. But,
if one submits to one's passion then he works his way to hell. Passion refers to the for
bidden things and they lead to hell. But, the permitted things do neither lead to hell nor
prevent entry into paradise, though pursuing the permitted desires does put one away
from nearness to Allah and the degree of His friendship.
This explanation should also clarify another tradition:
اَلْعِلُمُ حِجَابُ اللّهِ
(knowledge is the veil of Allah).
This sentence means that knowledge is screen between Allah and His slave. He who
acquires knowledge seems to raise the screen when the screen is raised, Divine awareness
is acquired.
1 Muslim # 56. 2808.
2 Bukhari # 6487.
3 Muslim # 102822 (Tirmidhi # 2559 (2568) by Anas).

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SLAVE OF WORLDLY THINGS
(٥١٦١) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَّحِسَ عَبْدُ الدِّيْنَارِ وَعَبْدُ الدِّرُهَمِ وَعَبْدُ الْخُمِيْصَةِ
◌ِنْ أُعِْىَّ رَضِىَ وَإِنْ لَمْ يُعْطَ سَخِطَ تَحِسَ وَانْتَكِّسَ وَإِذَا شِئْكَ فَلَا انْتَقَشَ ◌ُوبى لِعَبْدٍ آخِذٍ پِعِنَانٍ
فَرَسِهِ فِي سَبِيْلِ اللَّهِ أَشْعَثَ رَأُّسُهُ مُغْبَرَّةً قَدْ مَاءُ إِنْ كَانَ فِي الْحِرَاسَةِ كَتَ فِي الْحِرَاسَةِ وَإِنْ كَانَ فِي
السَّاقَّةِ كَانَ فِىِ السَّاقَّةِ إِنِ اسْتَاذَكَ لَمْ يُؤْذَنْ لَه وَإِنْ شَفَعَ لَمْ يُشَفَُّ - (رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5161
said, "May the slave of the dinar, the slave of the dirham and the slave of the cloak
perish! (He has only one thing in mind - to amass wealth and name.) If he is given
something, he is pleased. If he is not given anything, he is angry, displeased and
disappointed. If he is pricked by a thorn, let no one extract it for him (meaning, he
should not be helped when he is in difficulty).
Blessed is the man who holds the reins of his horse in Allah's path, with unkempt
hair and dusty feet. (He participates in jihad (crusade)) If he is assign and to guard
(from the front), he is alert on duty, and if he is made a rearguard, he stays there is
submission. (In spite of that, he is humility personified and is not esteemed by
society so) if he seeks permission to join people's gathering, he is denied
permission and if he makes a recommendation, it is turned down."1
COMMENTARY: Love of wealth and craving for worldly possessions makes one a slave of
the world. All that he does is towards that end. His efforts and his desires are motivated so.
By itself abundance and riches are not blameworthy, however much one may possess.
Neither is a wealthy man condemned because of his riches if he is not a slave of it.
Dinar and dirham are mentioned because they were legal tender. The cloak is mentioned
because the checked (bordered silk) cloak was a taken of pride and nobility. People did not
like to remove the cloak from their body as if they were slaves of it.
The hadith (tradition) says that if anyone becomes a slave of wealth and does not cease to
earn through unlawful means and fails to spend in Allah's path then Muslims must not
cooperate with him. If he is difficulty, they should not help him. By the example of the
thorn, it is stressed that he should not be given a little help too. This means that if he faces a
greater and very serious calamity even then it is not only allowed but also preferable not to
help him.
The word () is translated 'May he perish! Suggests a curse over this man. This
translation is based on this assumption and the views of the exponents.
AFFLUENCE IS NOT ALWAYS DISLIKED
(٥١٦٢) وَعَنْ أَبِئْ سَعِيْدِنِ الْخُدْرِيِّ آَكَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّا مِمَّا أَخَافُ عَلَيْكُمْ مِنْ
بَعْدِىُ مَا يُفْتَمُ عَلَيْكُمْ مِنْ زَّهُرَةِ الدُّنْيَا وَزِيْنَهَا فَقَالَ رَجُلْ يَا رَسُولَ اللهِ أَوَيَأْتِ الْخَيْرُ بِالشَّرِّفَسَكَتَ حَتُى
خَلَنَتَّا أَنَّهُ يُؤْزَّلُ عَلَيْهِ قَالَ فَمَسَّ عَنْهُ الرُّحَضَاءَ وَقَالَ آَيْنَ السَّائِلُ وَكَأَنَّهُ حَمِدَهُ فَقَّالَ إِنَّهُ لَا يَأْتِ الْخُيْرُ بِالشَّرِ
1 Bukhari # 2887.

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وَإِنَّ مِمَّا يُنْبِثُ الرَّبِيْعُ مَا يَقْتُلُ حَبًَّا أَوْيُلِؤُ إِلَّ اكِلَةَّ الْخُضِرِ اَكَلَتُ حَتَّى اهْتَدَّتُ حَاصِرَتَا مَا اسْتَقْبَلَتُ
عَيْنَ الشَّمْسِ فَقَلَطَتْ وَبَالَتْ تُؤَّ عَادَتْ فَأَكَلَتْ وَإِّ هِذَا الْقَالَ خَضِرَةٌ حُلْوَةٌ فَمَنُ آخَذَه حقّه وَ وَضّعه فى
حَقِّهٍ فَنِعْمَ الْمَعُوْنَةُ هُوَ وَمَنْ آَخَذَهُ بِغَيْرٍ حَقِّهِ كَانَ كَالَّذِىٌ يَاكُلُ وَلَّا يَشْبَهُ وَيَكُوُْ شَهِيْدًا عَلَيْهِ يَؤُهُ
الْقِيمَةِ - (متفق عليه)
5162. Sayyiduna Abu Sa'eed Khudri us à >, narrated that (one day) Allah's
Messenger ,lean do said "Of the things that I fear for you after me (meaning after
my death) is the greenness of the world and its beauty that will be received by you
(through conquests and power)." So, one man asked, "O Messenger of Allah, shall
good bring evil with it?" (He wished to know of blessings to put them to trial and
disobedience.) The prophet صلى الله عليه وسلم remained silent (waiting for a revelation
from Allah). Those around presumed that he was receiving a revelation.
The narrator said that he wiped off the perspiration (from his face because it came
after every revelation). And he asked, "Where is the man who had put the
question?" He seemed to laud him for asking the question. Then, he said, "God
does not bring evil with it. (An example is) Of the plants that the rain in spring
produces are some that (though basically beneficial kill(an animal) with swelling
(of the belly) or nearly kill (due to overeating) sparing only the animal that feeds on
vegetation (khadirah). It eats and when its both sides swell, it faces the sun. Then it
passes dung and urine and returns and grazes. Surely, this wealth is green and
sweet (tender and pleasant. It delights the eye so one wishes for more and more).
Hence, he who acquires it lawfully and puts it to use (on just causes) lawfully finds
blessing on it. But, he who acquires it without right (unlawfully) is like one who
goes on eating but is never satiated. And, the wealth and property will stand
witness against him (for this extravagance against him (for his extravagance and
greed) on the day of resurrection."1
COMMENTARY: The Prophet صلى الله عليه وسلم said that after his death, his ummah might be
misled because of possessing riches and power acquired through conquests. They might be
slack in worship and acquiring knowledge and might become arrogant.
The example is given of the animal that first overeats and then treats itself for indigestion.
Then it begins to eat again, It represents the man who falls prey to greed but checks himself
before it is too late. Then he gives up sin and comes on the right path. As against this the
first example is of the man who becomes slave of his passion till he dies He gets no
opportunity to repent.
There is a third kind. This man does not take the path of sin at all. He never seeks base
desires and false hopes. Rather, he is mindless of the world and concentrated wholly on the
hereafter.
The first kind are termed in the terminology (Jub) Zaalim (wrong - doers) the second kind
are (mi) muqtasid (moderates). The third kind are (34) who outstrip others in doing
good. They never pollute their hands with sin. The muqtasid pollute their hands with sin
1 Bukhari # 1565, Muslim # 123-1052.

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but soon purify themselves. The Zaalim die with pollution without repenting1
Some people earn only so much wealth as it necessary for their subsistence. Also they
employ lawful means to do it and they use it on themselves.
There are those to whom wealth and property is everything. There is no limit to their greed
and they are never content. Besides, they do not distinguish between the lawful and the
unlawful means of earning. They perpetrate serious evil to amass wealth which they do not
use on rightful causes. Their greed is like one who eat and eats but is never satiated or like
one suffering from dropsy. Their belly expands from internal pressure and their sides are
distended.
THE WORLD IN A MYSTIC'S SIGHT
A great mystic Aarifbillah, Sayyiduna Khwaja Ubaydullah Naqshbandi alta>, is reported to
have said, "This world is like a snake. So, he who knows the spell to drive it away is
allowed to acquire this world but others are not allowed to acquire it." The people asked
him what the spell was. He said, "It is to know from where and how one acquires (its
property and wealth) and where he spends it."
DESIRING THE WORLD LEADS TO DESTRUCTION
(٥١٦٣) وَعَنْ عَمْرِو بْنِ عَوْفٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَوَا للهِ لَا الْفَقْرَ أَخْتَى عَلَيْكُمْ
وَلْكِنْ أَخْتَى عَلَيْكُمْ أَنْ تُبْسَطَ عَلَيْكُمُ الذُّنْيَّاكَمَا بُسِطَتْ عَلَى مَنْ كَاتَ قَبْدَكُمْ فَتَنَا فَسُوْهَا كَمَا
تَنَافَسُوْهَا وَتُهُلِكَكُمْ كَمَا أَهْلَّكُتُهُمُ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Amr ibn Awf .5163
said, "By Allah, I do not fear poverty overtaking you. But, I fear for your that the
world would be spread out for you as it was for those before you and you would
contend with each other over it as they had done and would be ruined as they were
ruined."2
COMMENTARY: Abundance of wealth makes one worldly-minded and greedy. It ruins
one's morals and makes one liable to destruction in the hereafter. Also, it cause mutual
dissension and disputes, leading to hostility and killing.
It seems that the hadith (tradition) uses the word poverty in the sense of complete
deprivation not only of worldly things but of every such thing on which needs of religion
depend.
The world being spread out means affluence beyond what suffices. Because of this a man
may not only become negligent to worship of Allah and but he also rebels arrogantly.
PROPHET'S PRAYER FOR SUSTENANCE
(٥١٦٤) وَعَنْ أَبِي هُرَيُرَةَ آَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ اللَّهُزَّ اجْعَلُ رِزْقَ الٍ مُحَتَّدٍ قُوْنًّا وَفِى
ڕِوَايَةٍ گفَافًا۔ (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5164
made this supplication.
1 However, see also comments on hadith (tradition) # 5151 about these three classes, for comparison.
2 Bukhari # 4015, Muslim # 2. 2961, Tirmidhi # 2462 (2470).

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اَللَّهُوَّ اجْعَلُ رِزْقَ الِ مُحَتَّدٍ قُؤْتًا
(O Allah, let the provision of the family of Muhammad be enough for subsistence.)
According to another version: (Jus) instead of (=) 'needs. Instead of 'subsistence.'1
صلى اللهعليه وسلم family includes the Prophet (ال) said that رحمه الله COMMENTARY: Mulla Ali Qari
children and people of the house, or those members of his ummah who are his true and .
dear followers. Shaykh Abdul Haq alas, has written that they are all members of his
ummah and followers. This is the true meaning of the word (JI). If it is said to mean only
wives and other family members, even then presumption includes other members of the
ummah too in the supplication.
The words (us) and (us) are nearly synonymous. However, there is no bare minimum for
it. The level differs from person to person. It is what suffices. It also differs from time to
time and condition to condition.
The hadith (tradition) actually calls on Muslims to keep their needs to a bare minimum.
They must not exert themselves to earn more and must not upset their spiritual life by
indulging in excess beyond moderation and good.
The ulama (Scholars) say that the subsisting level is better than both poverty and affluence
though in some causes richness is excellent in some way provided it does not lead astray
and does not grow worldly love. Rather, it should one to be religious to the optimum level.
HE WHO SUCCEEDS & IS SAVED
(٥١٦٥) وَعَنْ عَبْدِ اللَّهِ ابْنِ عَمْرٍ وقَالَ قَالْ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا
وَقَتَّعَهُ اللُّهُ بِمَا آتَاهُ- (رواه مسلم)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .5165
du, said, "He has indeed succeeded who accepts Islam (or, submits to Divine
decree), has been provided (through lawful sources) enough to sustain him and
Allah has made him content with whatever He has given him."2
HOW UMMAH BELONGS TO THE HOLDER
(٥١٦٦) وَعَنُّ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ الْعَبْدُ مَالِيْ مَالِيُ وَإِّ مَالَهُ مِنْ
مَالِهٍ ثَلِثْ مَا أَكَلَ فَأَقْتِى أَوْلَبِسَ فَأَبْلَى أَوْ أَعْظَى فَاقْتَنِى وَمَا سِوَى ذَلِكَ فَهُوَ ذَاهِبٌ وَتَارِكُهُ لِلنَّاسِ.
(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5166
said, "A man exclaims 'My wealth my property!' But his portion from his wealth
and property that belongs to him are three things: what he eats and finishes up,
what he wears and turns into rags and what he gives (in Allah's path). and stores
(for the next world). All else is left for other people by him when he dies."3
COMMENTARY: Man works hard to earn in this world. He amasses wealth and property
1 Bukhari # 6560, Muslim # 18-1055, Tirmidhi # 2361 (2365).
2 Muslim # 125-1054, Tirmidhi # 2348.
3 Muslim # 4-2959, Tirmidhi # 2342

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and then boasts about it. But, he does not realize that he will leave to undergo severe
reckoning for it, and it will be very difficult to account for it. Besides, he himself will earn
very little profit from it and he will have them with him for a very little time. A very large
portion of it he leaves behind for others.
Of the three things, it is only the last that will really give him benefit. And that benefit will
accrue permanently. If anyone collects wealth to derive this true benefit then it is certainly
worthwhile, otherwise it is foolish to amass wealth for a few days of this life and for
limited profit and be arrogant about it.
The hadith (tradition) instructs man to spend what Allah has given him on the poor and
needy to accumulate reward that would be of use on the day of need (which is the Day of
gathering).
NO ONE WILL BE HELPFUL AFTER DEATH
(٥١٦٧) وَعَنُّ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتْبَعُ الْمَيِّتَ ثَلِقَةٌ فَيَرْجِعُ إِثْنَانٍ وَ يَبْقَى مَعَهُ
وَاحِدْ يَتْبَعُهُ أَهْلُهُ وَمَالُهُ وَ عَمَلُهُ فَيَرْجِعُ آَهْلُهُ وَمَا لُهُ وَ يَبْقَى عَمَلُه. (متفق عليه)
5167. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Three things follow the dead (till its grave). Two of them return while one remains
with the dead. His household members, his property and his deeds follow him. His
household members and property come back but his deeds remain."1
COMMENTARY: The 'deeds' mentioned in the hadith (tradition) represent reward and
punishment for good and bad deeds.
When man departs from this world and stops into the first stage of the next world his
relatives, friends, wealth and property part with him. Only the deeds that he had
performed in the world remain with him perhaps this is why grave is described as the
chest of deeds.
LET YOUR PROPERTY BE A TREASURE FOR THE HERE AFTER
(٥١٦٨) وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَيُّكُمُ مَالُ وَارِثِهِ أَحَبُّ إِلَيْهِ مِنْ
مَالِهٍ قَالُوا يَا رَسُولَ اللَّهِ مَا مِنَّ أَحَدْ إِلَّا مَالُهُ أَحَبُّ إِلَيْهِ مِنْ مَالٍ وَارِثِهِ قَالَ فَإَِّ مَالَهُ مَاقَدَّمَ وَمَالُ وَارِثِه
مَا آخَرَّ -(رواه البخارى)
صلى الله عليه وسلم Sayyiduna Abdullah ibn Mas'ud narrated that Allah's Messenger .5168
said, "which one of you holds his heirs property dearer than his own?" The sahabah
(Prophet's Companions) (+++, submitted, "O Messenger of Allah, there is none of
us to whom his own property is not dearer than his heir's." He said, "His own
property is what he had sent ahead of him (as charity, etc) and heir's property is
what he leaves behind."2
COMMENTARY: It anyone really wants to make the most of his wealth then he must
spend it in good causes for Allah's sake so that he might reap benefit in the next world.
Generally, however, people do not do any such thing. They continue to multiply their
1 Bukhari # 6514, Muslim # 4. 2960.
2 Bukhari # 6442.

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wealth in this world and finally leave behind all of it for their heirs.
It does not mean that a man must spend all he has in good cause and leave nothing for his
heirs. The maximum amount of a person's legacy that he can leave in his will to be spent
for good cause is one third of it. It is better to leave the rest for his heirs. It is not good to
leave them behind as paupers, as a hadith (tradition) emphasizes. Enough must be
provided for them.
WEALTH IS WHAT WILL BENEFIT
(٥١٦٩) وَعَنْ مُطَرِّفٍ عَنْ آَبِّهِ قَالَ آتَيْتُ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ يَقْرَءُ اَلْهِكُمُ التَّكَاثُرُ قَالَ يَقُوْلُ ابْنُ
أُدَمَ مَاِيْ مَالِيْ قَالَ وَهَلْ لَكَ يَا ابْنَ آدَمَ إِلَّ مَا اكَلْتَ فَأَفْنَيْتَ أَوْلَبِسْتَ فَاَبْلَيْتَ أَوْ تَصَدَّقْتَ فَاَمُضَیْتَ۔
(رواه مسلم)
5169. Sayyiduna Mutarrif als, narrated that his father (Sayyiduna) Abdullah ibn
الهكم) while he was reciting صلى الله عليه وسلم said: I came to the Prophet رضى الله عنه (Shikhkhir
.(the surah # 102, at Takathur) (التكاثر
{(O mankind) your rivalry for amassing riches distracts you ... }
He said, "The son of Aadam says, 'My property, my property!' And he added, "Have
you, O son of Aadam, anything aside from what you eat and finish it, what you
wear and turn into rags, and what you give as charity and make it ever lasting?"1
The entire surah is:
الْهِئْكُمُ التَّكَاثُرُ حَتَّى زُرْتُمُ الْمَقَّابِرَ ٥ كَلَّا سَوْقَ تَعْلَمُوْنَ ٥ ثُؤَّ كَلَّاسَوْفَ تَعْلَمُوْنَ ٥ كَلَّالَوْ
تَعْلَمُوْنَ عِلْمَ الْيُقِيْنِ ه لَتَرَؤُكَّ الْجَحِيْمَ * ثُمَّ لَتَّرُؤُنَّا عَيْنَ الْتَقِيْنِ ٥ ثُمَّ لَتُسْتَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيُمِ)
(In the name of Allah the compassionate, the Merciful. (O mankind) your rivalry for
amassing riches distracts you; until you reach the graves. Nay, you shall soon know
: (the reality),
Nay, again, you shall know! Nay, would that you knew (now) with knowledge of
certainty! You shall certainly see the Hell fire,
Then you shall see it with the eye of certainty, Then you shall be questioned that
day concerning the (worldly) blessings) (102: 1-8)
RICHNESS OF HEART
(٥١٧٠) وَعَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيْسَ الْخِنَى عَنْ كَثْرَةِ الْعَرَضِ وَلكِنَّ
الْغِلَى غِتَى النَّفْسِ- (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5170
said, "Richness is not having a large wealth and property. But, true richness is a
contented heart."2
COMMENTARY: If one is content that is real richness of the heart. Such a man is not
dependent on the rich. He is brave and does not give in to difficult surroundings. He is not
1 Muslim # 3-2958.
2 Bukhari # 2946, Muslim # 120. 1051, Tirmidhi.