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PATH OF THE HEREAFTER WILL BE EASY WITHOUT
(٥٢٠٤) وَعَنْ أُمِّ الدَّرْدَاءِ قَالَتْ قُلْتُ لَِنىِ الذَّرُدَآءِ مَالَكَ لَا تَظْلَبُ كَمَا يَطْلُبُ فُلَانٌ فَقَالَ إِنِّ سَمِعْتُ
دَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ إِّ أَمَامَكُمُ عَقَّبَةٌ كُؤْدًّا لَا يَجُوْ زُهَا الْمُفْقِلُونَ فَأُحِبُّ آُ
آَخَّفَ لِتِلْكَ الْعَقَبَة۔
5204. Sayyidah Umm Darda Que &», narrated that she asked Sayyiduna Abu Darda
we du +).". What is wrong with you that you do not ask for things (wealth and
position from the Prophet صلى الله عليه وسلم or the sahabah) رضى الله عنهم as certain people do?"
So, he said, "I desist from it because) I had heard Allah's Messenger صلى الله عليه وسلم say,
'Ahead of you lies a different climb that the heavily laden cannot ascend,' So, I like
that I should be light for that climb."1
COMMENTARY: The difficult climb means death, grave, the gathering and the terrible
things associated with them.
The heavily laden are they who bear on their shoulders wealth, high office of rank and
such worldly prosperity. Between a believer's worldly life and his final destination (of
paradise) is a very trying terrain. Clearly, anyone, who plans to travel through such a
difficult path, will not carry a burden. He will be as light as possible to traverse in an easy,
comfortable manner.
Hence, if you wish to arrive at your final destination very easily then make yourself light
without worldly possessions and positions of rank. You will then not find abstacles on
your path to paradise and the difficult climb will become easy.
This is why it is said:
فَإِذَا الْمُخْفُوْنَ وَهَلَكَ الْمُشْقَّلُونَ
{The light weights succeeded, but the heavily burdened failed.]
DO NOT BE WORLDLY MINDED
(٥٢٠٥) وَعَنْ آَنَّسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ هَلْ مِنْ أَحَدٍ تَيْثِيْ عَلَى الْمَاءِ إِلَّ ابْتَلَّتُ قَدْ مَاءُ
قَالُوا لَايَا رَسُوْلَ اللَّهِ قَالَ كَذَالِكَ صَاحِبُ الدُّنْيَا لَا يَسْلَمُ مِنَ الذُّنُوْبِ- رَوَاهُمَا الْبَيْهَقِيُّ فِي شُعَبِ الْإِئْمَانِ
5205. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم asked, "Is
there any who can walk on water without getting his feet wet?" They said, "No, O
Messenger of Allah!" He said, "so it is with the man of the world. He cannot be safe
from sins."2
COMMENTARY: One who succumbs to the love of the world cannot preserve himself from
being soiled with sin. Even one who is not overcome with love of the world cannot save
himself committing sin because of his wealth and property and worldly pursuits.
This hadith (tradition) means to caution the rich and to invite them towards abstinence. It
emphasizes that we must prefer benefits of this world and preserve ourselves from
suffering loss in the hereafter more than loss in this world. Any loss in the next world is
1 Bayhaqi # 10408.
2 Bayhaqi in Shu'ab ul eeman # 10457.
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more serious than poverty in this life, and affluence is more liable than poverty to damage
one's hereafter, Besides, is this merit of poverty less in any way that the poor (who showed
patience and contentment) will enter paradise five hundred years earliest than the rich?
صلى الله عليه وسلم ALLAH'S COMMAND TO THE PROPHET
(٥٢٠٦) وَعَنْ جُبَيْرِ بْنِ نُفَيْرٍ مُرْسَلًا قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا أُوُجِىَ إِلَىَّ أَنْ أَجْمَعَ الْمَالَ.
وَأَكُوْنَ مِنَّ التَّاجِرِيْنَ وَلَكِنْ أُوْجِىَ إِلَىَّ أَنْ سَبِّحُ بِجَمْدِ رَبِّكَ وَكُنْ قِنَ الشُّجِدِيْنَ وَاعْبُدُ رَبَّكَ حَتُى
يَأْتِيَكَ الْتَقِيْنُ - رَوَاهُ فِيْ شَرْجِ السُّنَّةِ وَأَبُوْ نَحِيُّمٍ فِي الْحِلْيَّةِ عَنْ آَبٍِ مُسْلِمٍ-
5206. Sayyiduna Jubayr ibn Nufayr altos, narrated that in a mursal form that Allah's
Messenger صلى الله عليه وسلم said, "It has not been revealed to me that I should collect
wealth and be among the traders. But, the revelation that I have received is:
سَبِّعُ مِحِمْدٍ رَبِّكَ وَكُنُ مِنَ الشَّجِدِيْنَ وَاعْبُدُ رَبَّكَ حَتَّى يَأْتِيَّكَ الْقِيْرُ
{So glorify the praise of your Lord and be you of the prostrate. And worship your
Lord, until there comes to you the certainty (of death).}1 (15: 98-99)
COMMENTARY: The Prophet صلى الله عليه وسلم disclosed in this saying that he has been directed
by Allah to occupy himself all the time in glorifying and praising him and in worship of
Him, particularly through salah (prayer). He should be so occupied till the last day of his
life. He said, "where do I have time to engage in business and in worldly pursuits."
EARNING WORLDLY WEALTH LAWFULLY FOR PIOUS PURPOSES
(٥٢٠٧) وَعَنْ أَبيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ طَلَبَ الدُّنْيَا حَلَالًا إِسْتَعْفَافًا عَنٍ
الْمَسْئِلَةِ وَسَعْيًّا عَلَى أَهْلِهِ وَتَعَتُفًا عَلَى جَارِهِ لَقِيَ اللهُ تَعَالِى يَوْمِّ الْقِيْمَةِ وَ وَجُهُهُ مِثْلَ الْقَمَرِ لَيْلَةَّ الْبَدُرِ وَمَنْ
طَلَبَ الدُّنْيَا حَلَالًا مُكَاثِرًا مُفَاخِرًا مُرَائِيًّا لَقِيَ اللَّهَ تَعَالِى وَ هُوَ عَلَيْهِ غَشْبَابْ - رَوَاءُ الْبَيْهَقِىُّ فِى شُعَبٍ
الْإِيْمَانْ وَأَبُوْنَعِيُرٍ فِى الْحِلْيَةِ.
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5207
said, "He who earns worldly possessions in a lawful way aiming, thereby to preserve
himself from begging, to support his family and to maintain kind relationship with
his neighbour, will meet Allah, the glorious on the day of resurrection, with his face
(bright and happy) like the moon on the night when it is full.
As for him who earns worldly possessions in a lawful way and amasses much,
' being arrogant about it, demonstrating to dictate other people he will meet Allah,
the Glorious while He is angry on this man."2
COMMENTARY: It is worth pondering that the second kind of man is earning in a lawful
manner yet he will meet Allah and find Him angry at him because of his greed and
arrogance. How would it be with one like him but who earns in an unlawful manner?
1 Sharh as sunnah (Holy Prophet's practice) # 4036, Abu Na'aym in al Hilyah from Abu Muslim.
2 Bayhaqi in Shu'ab ul eeman # 10375, Abu Nu'aym in al-Hilyah.

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KEYS & LOCKS FOR TREASURES
(٥٢٠٨) وَعَنْ سَهْلٍ بُنِ سَعْدٍ أَكَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِّ هِذَا الْخَيْرَ خَزَآئِنُ لِتِلُكَ الْخُزّ
آئْنِ مَفَاتِيْعَ فَطُوْبى لِعَبْدٍ جَعَلَهُ اللَّهُ تَعَالِى مِفْتَاحًا لِلْخَيْرِ مِغْلَاقًا لِلشَّرِّ وَوَيْلٌ لِعَبْدٍ جَعَلَهُ اللّهُ مِفْتَاحًا لِلشَّرِ
مِغْلَاقًا لِلْخَيْرِ- (رواه ابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Sahl ibn Sa'd .5208
said, "Those good things (meaning, wealth, etc) are treasures. For these treasures
there are keys. Glad tidings for the man whom Allah has made a key for good and a
lock for evil. But, woe to the man whom Allah has made a key for evil and a lock for
good."1
COMMENTARY: This translation is taken from As-aatul lama'at of Shaykh Abdul Haq
Muhaddith Dahlawi رحمه الله .As for Mulla Ali Qari رحمه الله, he has explained (هذا الخبر),'these good
things has what intrinsically good while 'treasures' are many kinds of the good things.
Keys represent hand of the pious men who are representatives of Allah on earth. 'keys for
good' mean their adopting pious things and spreading them, through knowledge and
deed, manners of charity in Allah's path.
'The keys of evil' are obstructions to good and piety and the unlocking the evil things. This
may be through disbelief polytheism, rebellion, etc
Imam Raghib said 'good' is to what everyone turns. 'Evil' is the opposite of 'good', But, the
same thing (Like wealth) may be 'good' for one person and evil for another.
Again, this applies also to learning. It may produce good as well as evil depending on the
person concerned. Some use it for good and some for evil purpose. So, too worship may be
sincere. It can also be ostentatious. Weapons too may be used for jihad (crusade), or evil
purposes like killing, etc. So, they may take to paradise or to hell.
RAISING UNNECESSARY BUILDINGS
(٥٢٠٩) وَعَنْ عَلِيٍّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا لَمْ يُبَارَكْ لِلْعَبْدِ فِيْ مَالِهِ جَعَلَهُ فِى الْمَاءِ وَالطِّئْنِ-
5209. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, 'when
there is no blessing for man in his property (and he is not inclined to spend it on
pious causes), he puts it in water and clay (raising more than necessary buildings
and adorning them)."2
(٥٢١٠) وَعَنِ ابْنِ عُمَرَ آَكَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ اتَّقُوا الْحُرَامَ فِي الْبُنِّيَانٍ فَإِنَّهِ أَسَاسُ
الْخُرَابٍ - رَوَاهُمَا الْبَيْهَقِىُّ فِى شُعَبِ الْإِيمَانِ-
5210. Sayyiduna Ibn Umar رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"Refrain from applying unlawful wealth in building; for that is the root of ruin (or
religion or the building itself)"3
1 Ibn Majah # 238.
2 Bayahqi in Shu'ab ul eeman # 10719.
3 Bayhaqi in Shu'ab ul eeman # 10722.

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(Or, "Refrain from using unlawful means .... )1
COMMENTARY: Lawful wealth must be invested in buildings so that no damage is done
to the edifice However, it is also translated as: "Refrain from adopting unlawful means
(and things) in the process of constructing building." It boils down to the same conclusion:
'do not build necessarily!'
While 'root of ruin' suggests ruin in religion, it could also mean a bad, fault y construction.
After all, the final fate of the building is its destruction. It is said: لدو للموت وابنواللخراب - create
that it may expire, build that it may perish.
Some exponents interpret the hadith (tradition) to mean; Refrain from committing
unlawful acts and sins in buildings. Do not erect edifices to further evil deeds in them and
as a den for wicked and indecent gangsters.
Mulla Ali Qari us an », has said that the command not to use unlawful wealth in raising
edifices implies either that it is permitted to use lawful wealth in erecting (unnecessary)
building, or that it is not permitted to do so.
He concludes that the second possibility is more in keeping with the subject of this chapter.
FOOLISH TO COLLECT WEALTH
(٥٢١١) وَعَنُ عَائِشَةَ عَنْ رَسُولِ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ الدُّنْيَا دَارُ مَنُ لَا دَارَ لَهُ وَمَالُ مَنْ لَامَالَ لَهُ وَلَهَا
يَجْمَعُ مَنْ لَا عَقَلَ لَه- رَوَاءُ أَحْمَدُ وَالْبَيْهَقِىُّ فِيْ شُعَبِ الْإِيمَانٍ-
5211. Sayyidah Ayshah رضى الله عنهاا narrated that Allah's Messenger صلى الله عليه وسلم said,
"The world is the home of one who has no home and the property of one who has
no property. And only he heard (wealthy and property) for it who has no sense.2
COMMENTARY: The world is short lived. It is not possible to live in it for ever. So, he who
assumes it as his permanent home is as though he has no other home.
Similarly, if anyone who has wealth but does not put it to good use when he is as though
he has no wealth.
Some marginal notes to Mishkat say that since the worldly wealth and house will not last
long, they should not be called property and home.
If anyone is satisfied with his worldly home and property as never ending then he does not
deserve a dwelling and blessings in the hereafter. It is as Allah's words:
إِثّ الَّذِينَ لَا يَرْجُونَ لِقَاتُنَا وَرَضُوْا بِالْخُوَةِ الدُّنْيَا وَاطْمَأَ نُوابِهَا
{Surely those who expect not the meeting with us and are well pleased with the life
of this world and satisfied therewith ... } (10: 7)
And
يَحْسَبُ أَثَّ مَالَه آَخُلَدَه
{He thinks that his wealth will make him live forever} (104: 3)
He is foolish who collects wealth because the world is dear to him or hopes to keep it
forever or merely for tem opal benefits.
Mulla Ali Qari anas, sums up the hadith (tradition) to mean: The world is not worth taking
1 See comments.
2 Musnad Ahmad 6-71, Bayhaqi in Shu'ab ul eeman # 10638.

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up as a dwelling unless one wishes to be deprived to his home of the hereafter. And, only
he will regard its wealth as worthy who likes to be deprive of the wealth of the hereafter.
Those who are destined to have a permanent abode in the hereafter and its bounties, do no
not esteem this world and its wealth and worth while.
WINE IS ROOT OF ALL EVIL
(٥٢١٢-٥٢١٣) وَعَنْ حُذَّيْفَةً قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ فِيْ خُطْبَتِهِ الْحُمْرُ جِمَاءُ الْإِثُمِ
وَالنِّسَآءُ حَبَائِلُ الشَّيْطَانٍ وَحُبُّ الُّنْيَا رَأُسُ كُلِّ خَطِيْئَّةٍ قَالَ وَسَمِعْتُهُ يَقُوْلُ آَخِرُوا النِّسَآءَ حَيْثُ أَخَّرَ هُنَّ
اللهُ - رَوَاءُ وَزِيْنْ وروى الْبَيْهَقِيُّ مِنْهُ فِيْ شُعَبٍ الْإِيْمَانِ عَنِ الْحُسَنِ مُرْ سَلِّ حُبُّ الدُّنْيَا رَأُسُ كُلِّ خَطِيْئَةٍ.
صلى الله narrated that he heard Allah's messenger رضى الله عنه Sayyiduna Hudhayfah .5212
jose say in his sermon. "Wine cause sins to pile up (because he who drinks it goes
on committing sin). Women are the traps of the devil and love of the world is the
essence of every sin."
He also narrated that he heard him say, "Let women follow just as Allah has made
them follow."1
(It is as they are mentioned in the Quran after men are mentioned.)
5213. Sayyiduna Hasan (Busri) a , narrated that in a mursal (form only the
portion: "Love of the world is the essence of all sin."2
COMMENTARY: Tabarani & >, has transmitted the hadith (tradition) narrated by
.رضى الله عنه Sayyiduna Ibn Abbas
الخمر الفواحش وا كبر الكبائر من شر بها وقع على امه وخالته و عمته
'Wine is (the root of all) indecency and the gravest of the grave sins. The man who
consumes it is as though he had sexual intercourse with his mother, his maternal
aunt and his paternal aunt."
It is reported that a man was instructed to prostate to an idol, but he refused to do so. Next,
he was commanded to kill someone. Again he did not obey the command. Then, he was
asked to have illicit sexual intercourse with a woman, but he did not submit. When he was
told afterwards to drink wine, he agreed to drank it. Not only that! After consuming wine,
he perpetrated every sin that he was invited to commit but had refused.
The love of the world is the essence of every sin because it instigates man to different kinds
of evil. He is helpless because of his love, so he perpetrates the forbidden and the sins. On
the other hand, abstinence is the essence of every form of worship. This may be put in these
words; he who begins to love the world cannot be brought back to the right path by all the
(religious) mentors and reformers. And, he who chooses to abandon the world cannot be
sent astray by all the corrupt and misled people.
Teebi alas, said that each of the three phrases of this hadith (tradition) is comprehensive by
itself Most of the sins are covered by them. Each of them; wine, women and love of the
world is the root of many evil by itself.
1 Razin (Musanaf Abdur Razaq # 4715 only between follow just as ... "
2 Bayhaqi in Shu'ab ul eeman # 10501.
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FEARFUL THINGS
(٥٢١٤) وَعَنْ جَابٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ أَخْوَفَ مَا أَتَخَوَّفُ عَلَى أُمَّتِى الْهَوى
وَطُوْلُ الْأَمَلِ فَأَمّا الْهَوِى فَيَصُدُّ عَنِ الْحُقِّ وَآَمَّا ◌ُوْلُ الْأَمَلِ فَيُنْبِ الْآخِرَةِ وَهْذِهِ الدُّنْيَا مُرْتَجِلَةٌ ذَاهِبَةٌ
وَهُذَهِ الْأُخِرَةُ مُرْتَجِلَةٌ قَادِمَةٌ وَلِكُلِّ وَاحِدَةٍ مِنْهُمَا بَنُؤْتَ فَإِنٍ اسْتَطَعْتُهُ أَنْ لَّا تَكُوْنُوْا مِنْ بَنِى
الدُّنْيَا فَافْعَلُوا فَإِنَّكُمُ الْيَوْمَ فِيْ دَارِ الْعَمَلِ وَلَّا حِسَابٍ وَأَنْتُمُ غَدَّا فِي دَارِ الْآخِرَةِ وَلَّا عَمَلَ - رَوَّاهُ
الْبُمْهَقِئُ فِى شُعبِ الإيمان.
5214. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "I
fear most for my people: passion and tall hopes (because of putting off good deeds
and desire for long life). Passion prevents accepting the truth because it is false) and
hope for a long life makes one forget the hereafter. This world is passing away
while the hereafter draws nearer. The one moves distant and the other gets closer,
moment by moment.) Both have sons (who follow one or the other). If you are able
to avoid being sons of the world, do so because, you are in the world of deeds today
and not of being subject to reckoning. But, you will go tomorrow to the house of the
hereafter where deeds cannot be done. (So seize the opportunity and do something
before the terms comes to you).1
COMMENTARY: The world is moving gradually towards its end with all its temptations.
Those who live in it do not even feel that it is travelling to its final destination. At the same
time, the hereafter draws nearer. So, the end comes faster for the world.
Not being subject to reckoning applies to the sinner to make him realize, otherwise a hadith
(tradition) instructs us:
حَاسِبُوا أَنْفُسَكُمْ قَبْلَ آَنْ تُحَاسَبُوْا
"Take your account yourselves before your account is taken."
WORLD IS ABODE OF DEEDS
(٥٢١٥) وَعَنْ عَلِيٍّ قَالَ ارْتَخَلَتِ الدُّنْيَا مُدُبِرَةً وَارْ تَحَّتِ الْآخِرَةُ مُقْبِلَةٌ وَلِكُلِّ وَاحِدَةٍ مِنْهُمَا بَنُنَ فَگُوُ
نُوْا مِنْ ابْنَآءِ الْآخِرَةِ وَلَّا تَكُونُوا مِنْ ابْنَاءِ الدُّنْيَّا فَإِّ الْيُؤْمِّ عَمَلْ وَلَا حِسَابَ وَغَدًّا حِسَابْ وَلَّا عَمَلٌ.
رَوَاهُ الْبُخَارِئُّ فِيْ تَرْجُمَةِ بَاپٍ۔
5215. Sayyiduna Ali « a », narrated (in a mawquf manner), "The world travels
away having turned its face away while the hereafter travels towards, us. Both of
them have sons. You should (do good deeds and) be sons of the hereafter, but do
not be sons of the world (by being unmindful of the hereafter and craving for the
world). Know! To day is a day of deeds and not of being subjected to reckoning.
But, tomorrow (the day of judgement) is a day of reckoning and not for deeds."2
1 Bayhaqi # 10616.
2 Bukhar Book 81 (Ar Riqaq), Chapter 4 (Hope 4 hoping too much) heading (before hadith (tradition)
# 6417).

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COMMENTARY: Though this hadith (tradition) is termed mawquf, yet its subject is
identical to the previous (# 5214) of Jabir as an , which is marfu. So the wording are the
. صلى الله عليه وسلم prophet's
WORLD IS NOT ALASTING PROVISION
(٥٢١٦) وَعَنُ عَمْرٍ وَثَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَطَبَ يَوْمَّا فَقَالَ فِيْ خُطْبَتِهِ أَلَا إِنَّ الدُّنْيَا عَرَضٌ
حَاضِرْ يَّا كُلُ مِنْهُ الْبَرُّ وَالْفَاجِرُ اَلَّا وَإِنَّ الْآخِرَةَ آَجَلْ صَادِقٌ وَيَقْفِئْ فِيْهَا مَلِكْ قَادِرْ أَلَا وَاتَّ الْخَيْرَ كُلَّهُ
بِذَا فِيْرِهِ فِ الْجِنَّةِ آَلَّا وَإَِّ الشَّرَّكُلَّهِ بِذَا فِيْرِهِ فِ الثَّارِ أَلَا فَاعْمَلُوْا وَأَنْتُؤْ مِنَ اللَّهِ عَلى حَذَّرٍ وَاعْلَمُوْا آَنَّكُمُ
مُعْرِضُوْنَ عَلَى أَعْمَالِكُمْ مَنْ يَعْمَلُ مِثْقَالَ ذَرَّةٍ خَيْرًا يَّرَهُ وَمَنْ يَعْمِّلُ مِثْقَالَ ذَرَّةٍ شَرَّائَرَه- (رواه الشافعى)
5216. Sayyiduna Amr رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said while
delivering a sermon one day, "Know! The world is a vulnerable property of which
the pious and evil eat. And, know! The hereafter is a true term that will secure
certainly when an omnipotent sovereign will judge. Know! All good completely lies
in paradise, in all its kinds and know! Evil, all of it, lies in hell, in all forms. So,
perform good deeds and fear Allah. And know that you will be shown your deeds
(when you are before Allah)!
مَنْ يَّحْمَلُ مِثْقَالَ ذَرَّةٍ خَيْرًا يَّرَهُ وَمَنْ يَعْمَلُ مِثْقَالَ ذَرَّةٍ شَرَّايَّرَهُ
{So whoever has done an atom's weight of good, shall see it, And whoever has done
as atom's weight of evil shall see it.}1 (99: 7-8)
COMMENTARY: The final words could also mean: your deeds will be brought before you
(On the day of resurrection). Or, you will be presented before Allah in accordance with
your deeds. But, the correct and explicit meaning is: you will be presented with your deeds
(before Allah). (this is as in the text of the hadith (tradition),) And you will receive reward
of punishment according to your deeds.
(٥٢١٧) وَعَنُ شَذَّادٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ يَاآَيُّهَا النَّاسُ إِّ الدُّنْيَا عَرَضٌ
حَاضِرْ يَا كُلُ مِنْهَا الْبَرُّ وَالْفَاجِرُ وَإِنَّ الْآخِرَةَ وَعُدْ صَادِقٌ يُحُدِّمٌ فِيْهَا مَلِكْ عَادِلْ قَادِرٌ يُحِقُّ فِيْهَا الْحُقَّ
وَيُبْطِلَ الْبَاطِلَ كُوْنُوْا مِنْ ابْنَآءِ الْآخِرَةِ وَلَّا تَكُوْنُوْا مِنْ أَبْنَاءِ الدُّنْيَا فَإِرَّ كُلَّ أُِّ يَتْبَعُهَا وَلَدُهَا-
صلى الله عليه narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Shaddad .5217
, say, "O you people! The world is perished property of which the pious and the
evil eat. And the hereafter is a true promise in which a Just and omnipotent king
will judge, He will establish the truth and eliminate the false. (The true and false
will be distinguished through reward and punishment). So, be you among the sons
of the hereafter and be not among the sons of the world, for every mother is
followed by her child."2
COMMENTARY: Mulla Ali Qari ale>, said that one who is lost in the world will go to hell
1 Imam Shafi رحمه الله (Musnad)
2 Abu Nu'aym 1-264 in HIlyah.

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because the world is false and its destination is hell. But, as for him who craves for the
hereafter, he will go to paradise because the place of truth is paradise.
Shaykh Abdul Haq ala, has commented that one who will be the son of the hereafter will
follow it and perform deeds for it. He who is son of the world will follow it and his actions
will be for it.
LITTLE IS BETTER
(٥٢١٨) وَعَنْ أَبيِ الدَّرُدَآءِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا طَلَعَتِ الشَّمْسُ إِلَّا وَجَتْبَتَيْهَا
مَلَكَانٍ يُنَادِيَانٍ يُسْمِعَانٍ الْخُلَائِقَ غَيْرَ التَّقَلَيْنِ يَأَيُّهَا النَّاسُ هَلُهُوْا إِلَى رَبِّكُمْ مَآَقَل وَكَفِى خَيْرٌ مِمَّا
كَفَرَ وَ اَلْهى- رَوَاهُمَا أَبُوُنَمِيُمِ فِي الْحِلْیُةِ-
5218. Sayyiduna Abu Darda رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Never does the sun rise without two angels being on either side of it, calling out
for all creatures except men and jinns, to hear. (they call out: ) 'O people! Come to
your Lord (and obey His commands, shunning everything). What is littler (but)
sufficient (to cover religious obligations and provision for the hereafter) is better
than that which is plenty but causes negligence (of worship and deprives of peace
and contentment)."1
COMMENTARY: The angels call out the message addressed to men and jinn because they
are the responsible ones. But, since their ears do not pick up the calls of the angels, the
Prophet Lyste alio has conveyed it to them in his words in this hadith (tradition). So, the
purpose is served.
Only man is address because he is more greedy of wealth and more negligent of the
hereafter. He forgets his creator for the sake of the world and its wealth keeps him away
from remembrance and worship of his Lord.
Hence, he is called to come to the eight path that will take him to a good reward in the
hereafter.
MEN'S GREED FOR WORLDLY POSSESSIONS
(٥٢١٩) وَعَنُ أَبِي هُرَيْرَةً يَبْلُغُ بِهِ قَالَ إِذَا مَاتَ الْمَِّّثُ قَالَتِ الْمَلِكَةُ مَا قَدَّمَ وَقَالُوا بَنُوا آدَمَ مَاخَلَّفَ.
رَوَاءُ الْبَيْهَقِىُّ فِى شُعَبِ الْإِيمَانِ-
5219. Sayyiduna Abu Hurayrah & >, narrated tracing this tradition to the Prophet
yassine (meaning, a marfu hadith (tradition)), "when anyone dies the angels ask,
'what has he sent ahead (for the hereaftre?' But, the children of Aadam (> Jiale (his
heirs) ask, 'what has he left behind?"2
THE HEREAFTER IS JUST ROUND THE CORNER
(٥٢٢٠) وَعَنْ مَالِكٍ أَثّ لُقْمَانَ قَالَ لِإِبْنِهِ يَا بُنَّ إِثَّ النَّاسَ قَدْ تَطَاوَلَ عَنَيْهِمُ مَايُوُ عَدُوْكَ وَهُمْ إِلَى
الْأَخِرَةِ سِرَاءًا يَذْ هَبُوُنَ وَإِنَّكَ قَدِ اسْتَدْبَرَتَ الدُّنْيَا مُنْذُ كُنْتَ وَاسْتَقَبَلْتَ الْآخِرَةَ وَإِّ دَارًا تَسِيُرُ
1 Musnad Ahmad 5-197, Abu Nu'aym in HIlyah 1-226.
2 Bayhaqi in Shu'ab ul eeman # 10475.
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إِلَيْهَا أَقْرَبُ إِلَيْكَ مِنْ دَارٍ تَخْرُجُ مِنْهَا-
5220. Sayyiduna Maalik رضى الله عنه narrated that Sayyiduna Luqman عليه السلام said to his
son. "O son, that which man are promised (about resurrection, reckoning. Etc) has
been (seemingly) put off her them, though they are hastening towards the hereafter.
And, ever since you were born, you have put your back towards the world and are
facing the hereafter. And, indeed the house to which you are hastening is nearer to
you than the house from which you are coming out."1
(The promise seems to them to be a long way off though they are hastening .... )
COMMENTARY: Since a long time has elapsed since the promise people imagine that the
last Day (and reckoning etc) has been put off or delayed. The address is to the son but
every individual is supposed to heed it.
The moment a human being is created, he begins to move away from this world moment
by moment. One day, he will complete his journey and arrive at his destination.
This advice is meant to awaken men to the realities of the hereafter to which they are
utterly heedless.
THE BEST PERSON
(٥٢٢١) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وقَالَ قِيْلَ لِرَسُولِ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ أَىُّ النَّاسِ آَفْضَلُ قَالَ كُلُّ مَخُمُؤْمِ
الْقَلْبٍ صُدُوْقِ اللِّسَانٍ قَالُوا صُدُوْقُ اللِّسَانٍ تُعْرِفُهُ فَمَا مَخْمُوْمُ الْقَلْبٍ قَالَ هُوَ النقى الثَِّيُّ لَّا إِثُمَّ
عَلَيْهِ وَلَّا بَتْىَ وَلَا غِلَّ وَلَا حَسَدَ رَوَاهُ ابْنُ مَاجَةَ وَالْبَيْهَقِيُّ فِي شُعَبَ الْإِئْمَانِ-
5221. Sayyiduna Abdullah ibn Amr as a +, narrated, "Someone asked Allah's
Messenger صلى الله عليه وسلم, 'which of the people is the best?' He said, 'Everyone who is
(läh py.) makhmum al qalb and possesses a truthful tongue. The sahabah
(Prophet's Companions) ,s &>, said, 'We know the truthful tongue, but what is
makhmum ul qalb?' He said, "He (who is makhmun ul qalb) is pure at heart, God-
fearing, has no sin, no injustice, no deceit and no jealously."2
COMMENTARY: Makhmum ul qalb is derived from (>) which means 'to sweep', 'to use
the broom' 'to clean a well.' So makhmum ul qalb sweeps off his heart from the impurity of
others than Allah and evil thoughts. He is sound at heart. Allah says of him:
إِلَّا مَنْ آَتَّى اللهُ بِقَلْبٍ سَلِتْچٍ
{ .... except for him who comes to Allah with a sound heart.} (26: 89)
FOUR THINGS MAKE ONE DISINTERESTED WITH THE WORLD
(٥٢٢٢) وَعَنَّهُ أَشَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ أَرْبَةٌ إِذَا كُنَّ فِيْكَ فَلَا عَلَيْكَ مَافَاتَكَ الدُّنْيَا حِفْظُ
آَمَانَةٍ وَصِدْقُ حَدِيْثٍ وَحُسْنُ خَلِيْقَةٍ وَعِقَّةٌ فِيْ طَعْمَةٍ - رَوَاهُ أَحْمَدُ وَالْبَيْهَقِىُّ فِيْ شُعَبِ الْإِيمَانٍ-
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .5222
, said, "Four characteristics are such that if found in you, it will not matter to you
1 Razin. See also Stories from the Quran, Seoharvi, pp 33-43, Darul Isha'at, Karachi.
2 Ibn Majah # 491, Bayhaqi in Shu'ab ul eeman.
1
!
:

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whether the worldly gains accrue or not. They are;
(i) honouring a trust (which includes giving rights to Allah and to fellow men
or to oneself),
(ii) speaking the truth,
(iii) possessing a good character, and
(iv) observing care in food (by abstaining from the unlawful and from
overeating). 1
COMMENTARY: Anyone who has these four qualities in him gets hold of the foundations
of the blessings of the hereafter. He finds the path to spiritual progress. His heart and inner
self becomes bright and he acquires the means to earn reward and blessings.
Hence, even if he does not get the good things of the world, he will not be dejected. Rather,
he should be content, for, if he had got them, he would have suffered lack of concentration
in spiritual matters and religious obligations.
TRUTHFULNESS TO GOOD CHARACTER
(٥٢٢٣) وَعَنْ مَالِكٍ قَالَ بَلَغَنِ أَنَّهُ قِيْلَ لِلُقُمَّاَ الْحُكِيْمَ مَابَلَةَ بِكَ مَانَرَى يَهْنِى الْفَضْلَ قَالَ صِدُقُ
الْحَدِيثِ وَأَدَاءُ الْآَمَانَةٍ وَتَرُكُ مَا لَا يَعْنَيْنِيِ - رَوَّاهُ فِي الْمُؤْتَظَا.
5223. (Imam) Maalik رحمه الله said: I have learnt that Luqman رضى الله عنه, the wise, was
asked, "What has brought you to that which we see?" This referred to his high rank.
He said, "Truthful speech, fulfilling the trust and leaving that which does not
concern me."2
COMMENTARY: True wisdom lies in truthful speech and pious conduct. These are the two
lofty Jewels of human life that Sayyiduna Luqman us & co, took up and attained the high
rank.
WHO WAS LUQMAN &>), THE WISE: He was the nephew of the Prophet, Sayyiduna
Ayyub (X Jude or his cousin (being the son of his maternal aunt).
The ulama (Scholars) differ on whether he himself was a Messenger and Prophet or not.
However it is confirmed unanimously that he was a sage and a philosopher. He was an
exceptionally righteous man. It is said that he had met about one thousand Prophets +le
J and had attended their assemblies as a disciple and student.
According to a tradition of Sayyiduna Ibn Abbas as an (o), he was neither a Prophet (or
Messenger) nor a king, but a black slave and shepherd. Allah granted him His acceptance,
gave him wisdom and mentioned him in the Quran
(See Qasas ul Quran stories from the Quran - was luqman a Prophet - pp 33 etc. - Darul
Isha'at, Karachi)
PIOUS DEEDS WILL INTERCEDE
. (٥٢٢٤) وَعَنْ آنِيْ مُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تُجِىءُ الْأَعْمَالُ فَتَجِئُ السَّلْوَةُ فَتَقُوُلُ
يَارَبٍّ أَنَا القَّلْوَةُ فَيَقُولُ إِنَّثٍ عَلَى خَيْرٍ فَتَجِيءُ الصَّدَقَّةُ فَتَقُولُ يَارَبٍ أَنَا الشَّدَقَةُ فَيَقُولُ إِنَّكَ عَلَى خَيْرٍ ثُمَّ
1 Musnad Ahmad 2-177, Bayhaqi in Shu'ab ul eeman.
2 Muwatta Maalik # 56. 7-17.

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تَجِئْءُ القِيَامُ فَيَقُوُلُ يَارَبٍ أَنَا الصِّيَامُ فَيَقُولُ إِنَّكَ عَلَى خَيٍْ ثُنَّ تَجِىْءُ الْأَعْمَالُ عَلَى ذَلِكَ يَقُولُ اللهُ تَعَالى
إِنَّكَ عَلَى خَيْرٍ ثُمَّ بَيِىءُ الْإِسْلَامُ فَيَقُولُ يَارَبٍ أَنْتَ السَّلَامُ وَأَنَا الْإِسْلَامُ فَيَقُولُ اللهُ تَعَالِى إِنَّكَ عَلى خَيٍْ
بِكَ الْيَوْمَ آلْخُذُّ وَبِكَ أُعْطِئْ قَالَ اللَّهُ تَعَالِى فِي كِتَابٍهٍ وَمَنْ يَّبْتَغِ غَيْرَ الْإِسْلَاهِ دِيْنًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِى
الْأُخِرَةِ مِنَ الْخَسِرِيْنَ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه C224. Sayyiduna Abu Hurayrah
said, "Deeds will come (one by one to Allah). Salah (prayer) will come first of all)
and submit, 'My Lord, I am salah (prayer).' He, will assert, 'Surely, you are good!
Then, sadaqah (charity) will come and submit, 'My Lord, I am sadaqah (charity).'
He will assert, 'Surely, you are good!' Then, fasting will come and submit, 'My
Lord, I am siyam (fasting). He will assert, 'surely, you are good!'
Deeds will continue to come in this way and Allah, the Glorious, will assert, '
Surely you are good!'
Then (finally) Islam will come and submit, 'My Lord, you are As-Salaam (The
peace) and I am Islam.' Allah, the glorious, will say, 'surely, you are good. Today. I
shall punish because of you; and I shall grant because of you,' Allah, the Glorious,
says in His Book:
وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِيْنًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخُسِرِيْنَ
{And whosoever seeks a religion other than Islam, it shall not be accepted from him
and in the hereafter, he shall be among the losers.}1 (3: 85)
COMMENTARY: The good deeds will come to Allah on the day of resurrection. They will
bear witness for those who had done them and intercede for them. But, they will complain
against those who had abandoned them in the world. Rether they will come in a good form
before Allah, or Allah may give them power of speech and let them come in as they are.
Shaykh Abdul Haq als, explained that salah (prayer) will means to say, "O Allah, I have a
high rank in your esteem. I am the pillar of your religion ... So, I rely on you and hope that
(إِنَّ الصَّلَوةَ تَنْهِى عَنِ الْفَخْشَاءِ وَالْمُنْكْز) you will accept my intercession for Your creatures. You said of me
(that salah (prayer) prevents people from indecency and the disallowed). So, today I hope
to preserve the people from your punishment." But, Allah will say, "Surely, you are a
means of goodness," but He will not accept its intercession. He will keep it in abeyance.
Salah (prayer) is meritorious and excellent, but intercession is quite a distinct qualification.
It is given exclusively to that which is the base of salah (prayer) and other form of worship.
It is worth observing here that making an intercession will be allowed only to one who has
all perfect qualities in him, like Prophet Muhammad ,le ando who is an example of all
the names and attributes of Allah. So, he alone will have the right to intercede. No other
prophet or Messenger will have this right. So, among deeds only that deed will have the
right to intercede which will be a perfect compendium of all qualities and excellences,
meaning Islam. This is borne out in the concluding words of the hadith (tradition).
Sadaqah (charity) (charity) will point out Allah's words (الصدقة تطفى غضب الرب) - sadaqah
(charity) cools Allah's wrath and make its recommendation.
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So will fasting do. It will point out its exclusive quality; no one besides Allah knows the
reward for fasting, and he will admit one who fasts to paradise.
Islam will adopt a different approach. It will begin by praising Allah. This will be as
Prophet Muhammad صلى الله عليه وسلم will do.
It is also possible that the word Islam in this hadith (tradition) does not refer to the religion .
of Islam, but to the sublime quality of submission to Allah and surrendering ones' own
choice (JJ). It is one of the high ranks of the righteous and dear slaves of Allah, It is as in
the Quran when the Islam of Prophet Ibrahim plads is mentioned:
إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمُ قَالَ أَسْلَمْتُ لِرَبِّ الْعُلَمِيْنَ
{When his Lord said to him, 'submit.' He said, 'I submit myself to the Lord of the
worlds} (2: 13)
GIVE UP WHAT REMINDS YOU OF THE WORLDLY THINGS
(٥٢٢٥) وَعَنْ عَائِشَةً قَالَتُ كَاتَ لَنَاسِةٌ فِيْهِ تَمَاثِيْلُ طَيْرٍ فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَا عَائِشَةُ
:
حَوَّلِيْهِ فَإِنِّى إِذَا رَآَيْتُهُ ذَكَّرْتُ الذُّنْيَا-
5225. Sayyidah Ayshah nemn>, narrated that they had a curtain (on the door or on a
wall) that had pictures of birds. So, Allah's Messenger صلى الله عليه وسلم said, "O Ayshah
change it, because when I see it, I am reminded of the world."1
COMMENTARY: The picture on the curtain were not distinct. Rather, the lines and
drawings were so tiny and unclear that they could not be truly called pictures.
The hadith (tradition) suggests that if such things are seen which enable the rich to live a
life of luxury then the poor are hurt because of it. So, such things as incline one to the
world and are luxurious must not be used. Rather, they should not be seen too.
SOME ADVICE
(٥٢٢٦) وَعَنْ آتِيٍ أَيُّوُبَ الْآَنْصَارِيِّ قَالَ جَاءَ رَجُلْ إِلَى النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ عِظُنِيٍ وَأَوْجِزْ فَقَالَ
إِذَا قُمْتَ فِيْ صَلَاتِكَ فَصَلِّ صَلوَةً مُوَدٍّ وَلَا تَكَلَّمُ بِكَلَامٍ تَعْذِرُ مِنْهُ غَدًّا وَأَجْمِعِ الْإِيَاسَ مِمَّافِى آَيْدِى النَّاسِ۔
5226. Sayyiduna Abu Ayyub Ansari usan, narrated that a man came to the Prophet
y tle in do and requested to give him some brief and comprehensive advice. He
said, "When you stand up to offer salah (prayer), offer it as though you are leaving
alone (everyone including your soul except Allah). Do not say anything for which
you may have to regret tomorrow (on the day of resurrection before Allah - or
before anyone any time), And, decide firmly to give up all hope of whatever others
possess."2
COMMENTARY: Apart from offering salah (prayer) as though one bids farewell for the
time being, the hadith (tradition) could also mean 'as though one is offering one s last salah
(prayer).' And that is the last moment of one's life. The shaykhs (leading religious scholars)
instruct their disciples to imagine whenever offering a salah (prayer) that it is their last
salah (prayer). Such salah (prayer) will certainly be perfect in all respects.
1 Musnad Ahmad 6-241.
2 Musnad Ahmad 5-412.

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A man is content at heart when he does not crave for what other people possess.
RIGHTEOUSNESS
(٥٢٢٧) وَعَنْ مُعَاذِ بُنِ جَبَلٍ قَالَ لَّا بَعَثَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى الْيَمَّنِ خَرَجَ مَعَهُ رَسُولُ اللهِ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُؤْصِيْهِ وَمَعَاذْ رَاكِبْ وَرَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَّمْشِئْ تَحْتَ رَاحِلَتِهِ فَلَهَّا فَرَةَ
قَالَ يَا معَانُإِنَّكَ عَلى أَْ لَّا تَلْقَانِيْ بَعْدَ عَامِى هُذَا وَلَعَلَّكَ أَنْ تَمْرَّ بِمَسْجِدِىٌ هُذَا وَقَبْرِىٌ فَبَكُ مُعَاذْ
جَشْهَا لِفِرَاقِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثُمَّ الْتَّفَتَ فَأَقْبَلَ بِوَجُهِهِ تَخُوَ الْمَدِيْنَةِ فَقَالَ إِنَّ أَوْلى النَّاسِ
بِيِّ الْمُتَّقُوْنَ مَنْ كَانُوا وَحَيْثُ كَانُوْا- رَوَى الْأَحَادِيْثَ الْأَرْبَعَةَّ أَحْمَدُ-
صلى narrated that when Allah's Messenger رضى الله عنه Sayyiduna Mu'adh ibn Jabal .5227
sent him to Yemen (as a judge or governor), he went out with him الله عليه وسلم
صلى الله عليه was riding. Allah's Messenger رضى الله عنه proffering him advice, while Mu'adh
, walked beside his riding beast. When he finished (with the advices), he said,
"Mu'adh after this year of mine, you might not meet me, but perhaps you might
pass this mosque of mine and my grave." Mu'adh us an >, wept, grieving over the
صلى الله عليه وسلم And then, he (the Prophet . صلى الله عليه وسلم separation of Allah's Messenger
turned (away from Mu'adh) usd+, to face Madinah and said, "They are the nearest
to me who are the God-fearing whoever they are and wherever they are."1
(He meant whatever their colour, descent, nation, rank.)
COMMENTARY: The Prophet صلى الله عليه وسلم turned his face away from Sayyiduna Mu'adh
c àn+, towards Madinah because he did not wish to see him weeping. He too, would have
been grieved and cold have wept. While it was not wrong for Mu'adh usan ~>, to be grieved,
the Prophet صلى الله عليه وسلم departure from this world was not surprising but it was a certainty.
He prepared Mu'adh usano, for the impending and also told him that he would return to
Madinah but not find him. His final words indicated that the true companionship between
the Prophet (> Jule and the God-fearing will be found in the abode of the hereafter, the
perpetual abode. So, he who whishes to have their company must be righteous and God-
fearing. This can be achieved by anyone belonging to any tribe, any nation who may be of
whatever colour and descent. "Indeed," he meant, 'a man of Makkah or Madinah, my
fellow citizen, of the same tribe and family, cannot be near to me if he is not pious. But,
another man of a distant land, unrelated to me, can be very close and dear to me, if he is
pious."
An example of the foregoing is Sayyiduna Uways Qarni ul >, who never could meet
Allah's Messenger صلى الله عليه وسلم He had resided in Yemen. He was very pious and God-
.صلى اللهعليه وسلم fearing so much so that he attain extreme nearness to the Prophet
صلى الله عليه وسلم As against this there were people who reside in the same place as the Prophet
and they were among the elite of makkah and Madinah and also belonged to his own tribe
and family but were bereft of taqwa (piety)so they were deprived of nearness to the
Prophet صلى الله عليه وسلم . Rather, those who were cruel to him and persecuted him were
1 Musnad Ahmad 5-235.
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declared to be hard hearted and wretched.
So, the Prophet صلى الله عليه وسلم assured Mu'adh رضى الله عنه that he should not grieve over their
apparent separation. If he continued to observe taqwa (piety)then the seeming separation
was immaterial because spiritually they would not part.
Teebi رحمه الله said that the Prophet's صلى الله عليه وسلم words to Mu'adh رضى الله عنه were meant to
instruct him to obey those who led the government in Madinah when he returned and who
were nearest to him because of their piety. Teebi atus, said that his instructions referred to
Sayyiduna Abu Bakr we a +, who was made the first caliph after the death of the Prophet
This deduction is supported by the tradition of Sayyiduna Jubayr ibn Mut'im . صلى الله عليه وسلم
use àn +) about another similar case in which he had suggested the first caliph as Abu Bakr
and wished to be صلى الله عليه وسلم According to it a woman came to the Prophet. رضى الله عنه
enlightened about some issue. He asked her to come letter. She submitted, "O Messenger of
Allah, what if you are no more in this world when I come?" He said, Hence, he gave a clear
direction that Abu Bakr as a +, would succeed him as his caliph. He could lead the
Muslim.
The hadith (tradition) calls on us to practice taqwa (piety)in all religious and worldly
affairs, and we must exercise care. There is also an assurance for Muslims who have not
found the Prophet's صلى الله عليه وسلم times that if they are righteous they would achieve
اللهم ارز قنالهذه) .no matter how long after him they are born ,صلى الله عليه وسلم nearness to the Prophet
ianJi) (O Allah grant us this blessing.) Aameen!
TOKEN OF OPENING OF HEART OF ANY ONE OF ISLAM
(٥٢٢٨) وَعَنِ ابْنِ مَسْعُوْدٍ قَالَ تَلَا رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَمَنْ تُّرِدِ اللَّهُ أَنْ يَهْدِيَهْ يَشْرَمُ
صَدَّرَهُ لِلْإِسْلامِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ النُّوْرَ إِذَا دَخَلَ الشَّدْرَ انْفَسَخَّ فَقِيْلَ يَا
رَسُوْلَ اللَّهِ هَلْ لِتِلْكَ مِنْ عَلَمٍ ثُعْرَفُ بِهِ قَالَ نَعَمُ الَّتَّجَانِ مِنْ دَارِ الْغُرُوُرِ وَالْإِنَابَةُ إِلَى دَارِ الْخُلُوْدِوَ الْإِ
سُتِعْدَادُ لِلْمَوْتِ قَبْلَ نُزُؤلِهِ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .5228
recited:
فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَة يَشْرَمُ صَدَرَةِ لِلْإِسْلامِ
{So, whom Allah wills to give guidance He opens his heart for Islam.} (6;125)
Then, he said, "When the light (of guidance) enters the heart, the heart opens (and
is receptive to the Shari'ah (divine law) of Islam)." The Sahabah (Prophet's
Companions) رضى الله عنهم asked him, "Is there a sign that will help recognize it?" He
said, "Yes, it is to avoid the abode of deception, turn towards the abode of eternity
and get ready for death before it comes."1
(This opening of heart is sharh us-Sadr or expansion of the breast.)
COMMENTARY: The Prophet صلى الله عليه وسلم gave three signs of knowing Sharh us Sadr in
anyone:
1 Bayhaqi in Shu'ab ul eeman # 10552, Haakim in Mustadrak.

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(i)
Distancing from the world by observing asceticism and contentment because
this world is full of deception.
(ii)
Always having the hereafter in mind and working to improve it in all
circumstances.
(iii)
Preparing for death before it comes, by making repentance and seeking
forgiveness, taking precedence in worship and righteous deeds and occupying
oneself in obedience to Allah.
One who possesses these three things must be recognized as having accepted all the laws
of Islam with full conviction and sincerity. He attains the station where he finds pleasure in
obeying all commands of Allah, instead of feeling them a burden.
Sharh us sadr implies that the heart is willing to accept the truth. The heart is regarded as
of great rank and has been described as the 'Lord's throne.' It is as Allah says:
لَا يَسِعُنِىِ أَرْضِىٌ وَلَّاسَمَائِى وَلَكِنْ يَسِئُنِىْ قَلْبَ عَبْدِى الْمُؤمِنِ
"My earth cannot hold Me, Nor can my heaven, but The heart of My believer can
accommodate Me,"
:
The world is certainly a place of deception. Fraud and cheating are rampant. There is no
treachery anywhere more than here. People go to lengths to achieve their desire when they
fall in love with it. However, it deceives everyone and never favours any lover. The Quran
says:
وَلَا يَغُرَّتَّكُمُ الْحْيُوةِ الدُّنْيَا
{So, let not the life of the world beguile you.} (31: 33, 35: 5)
There is no doubt at all that this world is a place of loss, corruption and grief through
outwardly it seems like a blessing and its example is like a mirage; the lost traveller sees
water but when he goes towards it, it defies him. It is the same with kings, rulers, wealthy
and other worldly minded that they are trapped with its beauty and glitter. When they see
the facts it is too late and there is nothing but regret and loss.
Getting ready before death is at that time of life when a person is capable of doing
something, when he has power and health. But when the signs of impending death are
visible, it is too late. Hence, it is wise that one should get ready the provision for his final
journey.
WHO GETS WISDOM
(٥٢٢٩- ٥٢٣٠) وَعَنْ ابٍ مُرَيْرَةً وَأَبِي خَلَّ دٍأَرَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا رَآَيْتُمُ الْعَبْدُ يُعْظى
زُهْدًّا فِي الدُّنْيَا وَقِلَّةً مَنْطَقٍ فَاقْتَرِ بُوْا مِنْهُ فَإِنَّهُ يُلَقَّى الْحِكْمَةَ - رَوَاهُمَا الْبَيْهَقِىُّ فِيْ شُعَبِ الْإِمَانٍ.
5229 & 5230. Sayyiduna Abu Hurayrah رضى الله عنه and Abu Khallad رضى الله عنه (both)
narrated that Allah's Messenger صلى الله عليه وسلم said, "When you see someone who
abstains from the world (and is disinterested with it and does not engage in vain
talk and unnecessary things), and speaks little, draw nearer to him (and take up his
company) because he has been blessed with wisdom."1
COMMENTARY: According to some traditions, the Prophet صلى اللهعليهوسلم was asked, "Who is
1 Bayhaqi in Shu'ab ul eeman # 4985, Ibn Majah # 4101.
:
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the wise believer?" He said, "the believer who remembers death often and makes
preparations to a great extent for the hereafter (is a wise man)."
The word (1+) wisdom includes good conduct and truthful speech. The Quran says:
وَمَنْ يُؤْتِ الْحِكْمَةَ فَقَدٌ أُوْقِ خَيْرًا كَثِيْرًا
{And whoever is granted the wisdom, he indeed has been granted a great good.} (2: 169)
He who is granted wisdom is well qualified to guide others and be their mentor, so, it is
wajib (obligatory) on everyone to serve and obey him and keep his company.
Some scholars says, "Take up the company of Allah but if you are unable to do it, then take
up the company of such a man who keeps Allah's company.
This kind of a man is described in the previous hadith (tradition). He is not only a scholar
and possessor of divine awareness but he also is a true heir of the Prophets philade. May
Allah grant us his company. (Aameen!)
CHAPTER - II
THE EXCEL ENCE OF THE POOR & THE
بَابٍ فَضْلِ الْفُقَرَآءِ وَمَا كَانَ مِنْ عَيْشِ النَّبِيّ
PROPHET'S صلى الله عليه وسلم SOCIAL LIFE
صَلّى اللهُ عَلَيْهِوَسَلّمَ
The word (1,4)1 in the caption - the poor - is the plural of (,,43)2 It includes the destitute, the
needy and the money less. Their excellence is because of a heavy reward they will get.
These ahadith (tradition) will stress on the patience and peace with which they endure the
hardship in having to secure a proper livelihood for themselves and their dependants.
They face all difficulties with firm resolve and trust in Allah and contentment. They are
pleased with Divine decree and are grateful for whatever they have. Theirs is a mighty
reward and will get a very high rank in the hereafter.
The portion on the prophet's صلى الله عليه وسلم social life includes his mode of eating, drinking,
living, and use of his hours. That was similar to the poor people at most enough to the level
of subsistence.
The caption is made of these two subjects and to present the ahadith (tradition) on them
together is to show that like most Prophets plate and awliya (saints/ friends of Allah), the
life of the Prophet Lyle ano too was similar to the lives of the poor. In spite of being able
to live a happy life, he spend his life as a poor man spends his life. He supported his
dependents in the same manner as the poor does. This itself is enough to prove the merit of
a poor and helpless believer.
The ulama (Scholars) differ on whether the patient and content poor is more excellent or
the grateful and prosperous rich. Those who say that the latter is more excellent point out
that he is able to do many charitable things that bring him nearer to Allah, like giving
sadaqah (charity), zakah (Annual due charity) and other charities, making sacrifice and
spending on pious work. Moreover, the Prophet Lyled Lo also said in praise of the rich:
1 Fuqara(money less people).
2 Faqir(money less person).

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ذُلِكَ فَضْلُ اللّهِيُؤَتِهِ مَنْ يَشَاءُ
{That is Allah's bounty. He grants it to whom He will} (5: 54)
However, most ulama (Scholars) hold that the patient poor and needy is more excellent.
The chief evidence for it is that the Prophet ,la himself chose to live a poor man's
life, not a rich man's, Besides, the ahadith (tradition) that will be narrated in this chapter
also support their view.
However, the difference of opinion concerns the nature of poverty and affluence, and
depends on the different reasons for that.
Thus, sometimes richness may be a means of good and piety for a person but at times
poverty may be better for him. It is as in a hadith (tradition): "when Allah is kind to
someone, He gives him that which is better for him. It may be poverty or richness, health or
creakness." The same ruling applies (of excellence at times, but bad at other times) for all
things that are opposites of one another.
Shaykh Sayid Muhy ud-din Abdul Qadir jilani ala>, was asked once; "Is the patient poor
better or the grateful rich?" He said, "the grateful poor is better then both of them." He
thus indicated that poverty is a blessing for which one must bethankful. It is not a
hardship on which patience may be exercised.
Shaykh Abdul wahhab Muttaqi als, said of his shaykh that he did not accept their pledge
of allegiance till he had their confirmation of the merit of poverty and need. He would ask
them to declare:
اَلْفَقْرُ أَفْضَلُ مِنَ الْغِنَاءِ
(Poverty is better than richness). Only when they had repeated these words, did he take
their hand in his and accept their allegiance.
It must be understood that in the terminology of Shari'ah (divine law) faqir (poor) does not
mean what is generally understood, beggar. Rather, he is a needy who has no poverty or
wealth of his own. Generally, the religious books of Islam and the commands and rulings
use two words for such a person: (4) faqir and (_) miskeen. Some people have
differentiated between these two words. They say:
Faqir is one who does not own the nisab (so much property and wealth) which would
make him liable to pay zakah (Annual due charity) and fitrah (alms of Eid ul Fitr), as wajib
(obligatory). Or, a faqir (money less) is one who possesses the bare means to procure just
one day's provision, and has no more.
Miskeen is one who not only does not possess the nisab but he also owns nothing at all, not
even one day's provision.
Some people have defined the two terms the other way about. (The first definition applies
miskeen and the second to faqir.)
Nevertheless, the word faqir in the caption covers both faqir and miskeen (of these
definitions).
SECTION I
الفضل الآوَّلُ
MERIT OF EXTREME POVERTY
(٥٢٣١) عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رُبَّ أَشْعَثَ مَدْفُوْءٍ بِالْأَبْوَابِ لَوْ أَقْسَمّ

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عَلَى اللَّهِ لَا بَرَّة- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5231
said, "Many there are in an unkempt state who are turned away from doors (but
they have a high rank in Allah's sight). Were they to adjure Allah (relying on Him)
He would make their oath true."1
COMMENTARY: The hadith (tradition) does not mean that they do really go to the people
of the world and are turned away from there. This cannot be imagined of such men who
shun the adornment of the world for Allah's sake. They will not do what may cause them
disgrace at the hands of the worldly minded.
The meaning is that if by a stretch of imagination, they were to go to any door, their
outward condition is such that people would not recognize them as Godly and Allah's
friends. It is the people who are at fault for not realizing their worth.
Allah does not wish that the people may incline towards them, so that they may continue
to be devoted solely to Allah. He preserves them from consuming the unlawful earning of
the people of the world. In fact, they go to no one's doer save Allah's. they are independent
of everyone besides Allah.
If they were to say anything by Allah, He would make their oath good. We have seen a
hadith (tradition) about it in the chapter on diyat.
WEAKER PEOPLE ARE BLACK BONE OF THE UMMAH
(٥٢٣٢) وَعَنُ مُصْعَبٍ ابْنِ سَعْدٍ قَالَ رَاى سَعُدْ آَّ لَه فَضْلًا عَلى مُنْ دُوْنَهُ فَقَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ هَلْ تُنْصَرُؤْنَ وَتُرُزَقُونَ إِلَّا بِضُعَفَاءٍ كُمْ - (رواه البخارى)
5232. Sayyiduna Mus'ab رضى الله عنه (a tabi'i) son of Sa'd رضى الله عنه narrated that Sayyiduna
Sa'd used to consider himself better than those who were (weaker and) humble
(than him). So, Allah's Messenger صلى الله عليه وسلم said (to correct his impression and let
others be correct too), "Are you given help (against enemies) and provision for any
reason but only because of the blessings of the weak (and poor) among you?"2
COMMENTARY: Sayyiduna Sa'd we dn», was very brave, generous and noble. Perhaps, he
may have imagined that those people who did not possess qualities which he did were not
as helpful to the Muslims as he was. Perhaps, he may have given vent to his feelings.
The Prophet صلى الله عليه وسلم corrected him and advised him to respect those who were weaker
than him and of a lower rank. He should not look at them with contempt. They have a
broken heart but are true and sincere, Allah is merciful to them and their prayer benefit
him, defeat the enemies and get blessings for him and others in their provision.
TIDINGS OF PARADISE FOR THE POOR
(٥٢٣٣) وَعَنْ أُسَامَةَ بْنِ زَيْدٍ قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قُهْتُ عَلَى بَابِ الْجَنَّةِ فَكَاَ عَامَّةُ
مَنْ دَخَلَهَا الْمَسَاكِيْنَ وَأَصْحَابُ الْجَدِّ مَحْبُوُسُوْنَ غَيْرَ أَّ أَصْحَابَ النَّارِ قَدْ أُمِرَ بِهِمْ إِلَى النَّارِ وَقُمْتُ
1 Muslim # 138-2622.
2 Bukhari # 2896, Musnad Ahmad 1-173.

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عَلَى بَابِ النَّارِ فَإِذَا عَامَّةُ مَنْ دَخَلَهَا النِّسَاء - (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Usamah ibn Zayd .5233
, said, "I was standing at the gate of paradise (on the night of miraj or in a dream
or through inspiration). The majority of those who had entered it were the poor.
The rich were detained (at the gathering place), but those were deserving of hell
were sent to it (these being the disbelievers). When I stood at the gate of hell I saw
that most of them who went in were women."1
COMMENTARY: The rich will be detained till they have gone through the reckoning. They
would wish that they had not been given riches in the world.
Those of them who has perpetrated the unlawful will undergo punishment as much as
they will be liable for it. As for those rich who had opted to do only the lawful, they will be
subjected to reckoning nevertheless. But, the poor will be absolved of that and neither will
they have to give reckoning not kept back from paradise for even a short time. Rather, they
will go to paradise forty years ahead of the rich in compensation of the bounties of which
they had been deprived in the world.
MAJORITY IN PARADISE & HELL
(٥٢٣٤) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِطَلَعْتُ فِي الْجُنَّةِ فَرَاتَيْتُ أَكْثَرَ آَهْلِهَا
الْفُقَرَآءَ وَاتَّلَئْتُ فِي النَّارِ فَرَأَيْتُ أَكْثَرَ أَهْلِهَا النِّسَآء- "(متفق عليه)
5234. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"I glanced into paradise and saw that most of its inmates are the poor. And I
glanced into hell to find most of its inmates to be women."2
EXCELLENCE OF THE POOR
(٥٢٣٥) وَعَنْ عَبْدِ اللَّهِ ابْنِ عَمْرٍ وقَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ فُقَرَآءَ الْمُهَاجِرِيْنَ
يَسْبِقُوْنَ الْأَغْنِيَاءِ يَوْمَ الْقِيْمَةِ إِلَى الْجَنَّةِ بِأَرْبَعِيْنَ خَرِيقًا-(رواه مسلم)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amri .5235
y said, "The poor muhajirs (emigrants) (emigrants) shall enter paradise on the day
of resurrection forty years ahead of the rich."3
COMMENTARY: Forty years mentioned in the hadith (tradition) are according to our
reckoning. The poor mentioned in the hadith (tradition) belong to the muhajirs (emigrants)
(who had emigrated to Madinah from Makkah). So, the rich too are of the same group. The
reason why the qualification muhajir is attached will be clear in the first hadith (tradition)
in Section II (# 5243).
As stated in the comments to hadith (tradition) # 5233, the rich will be delayed because of
having to account for their deeds in the world while the poor will be absolved of
reckoning.
1 Bukhari # 6548, Muslim # 93-2736.
2 Bukhari # 6546, Muslim 94-2737, Tirmidhi # 2602.
3 Muslm # 37. 2979.
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(٥٢٣٦) وَعَنْ سَهُلِ ابْنِ سَعْدٍ قَالَ مَرَّرَجُلْ عَلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ لِرَجُلٍ عِنْدَهُ جَالِشْ
مَارَ أُيُكَ فِيْ هِذَا فَقَالَ رَجُلْ مِنْ أَشْرَافِ النَّاسِ هذَا وَاللّهِ حَرِىٌّ إِنْ خَطَبَ أَنْ يُّنْكُمٌ وَإِنْ شَفَةَ آٌَ
يُشْفََّ قَالَ فَسَكِتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تُؤَّ مَزَّ رَجُلْ فَقَالَ لَّهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
مَارَ أُيُكَ فِي هُذَّا فَقَالَ يَارَسُولَ اللَّهِ هِذَا رَجُلْ مِنْ فُقَرَآءِ الْمُسْلِمِيْنَّ هِذَا حَرِىٌّ أَنْ خَطَبَ أَنْ لَايُنْكَمَ
وَإِنْ شَفَعَ اْ لَا يُشَفََّّ وَإِنْ قَالَ أْ لَا يُسْمََّ لِقَوْلِهِ فَقَالَ تَسُولُ اللهِ صلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هُذَّا خَيْرٌ
◌ِنْ مَّلَاءُ الْأَرْضِ مِثْلُ هُذَا - (متفق عليه)
صلى الله that a man passed by Allah's Messenger رضى الله عنه Sayyiduna Sahl ibn Sa'd .5236
dlugole who asked the man sitting beside him, "What is your opinion of this man?"
The man submitted, "He is very noble and honourable. By Allah, were he to
propose marriage to a woman, they should marry (meaning, she would agree).
Where he to make a recommendation, his recommendation should be accepted."
Sayyiduna Sahl رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم did not say anything
(at the moment). Again, a man passed by and Allah's Messenger صلى الله عليه وسلم asked
(the same man next to him). "what is your opinion of this man?" He submitted, "O
Messenger of Allah, this man is among the poor Muslims were he to propose
marriage to a woman, she would not marry him, were he to make a
recommendation, it would not be approved. Were he to speak he would not be
heard." Allah's Messenger صلى الله عليه وسلم said, "This man is better than a world-full of
men like that one (who whom you had showered with praise.)1
COMMENTARY: If the world was filled with the men like the first one whom he had
praised, yet the second man who was poor would be more excellent than all of them.
Perhaps the man to whom the Prophet ,4,le a . had put the questions was himself a rich
man so the Prophet صلى الله عليه وسلم meant to teach him that he should not look down upon
poor people. They are more excellent in Allah's sight than the rich are.
Generally the poor have a good heart and accept truth quickly. They are more
obedient to Allah. The rich, on the other hand, are hard hearted and rebellious. It is of them
that Allah says.
سَأَصْرِفُ عَنْ آيَاتِ الَّذِيْنَ يَتَكَّثَُّونَ فِي الْأَرْضِ بِغَيْرِ الْحُقِ
{I shall turn away from My signs those who show arrogance in the earth without
right .... } (7: 146)
This is apparent among students and disciples. The poor among them accept the truth
quickly but the wealthy raise objections and put forward arguments.
The first man was a Muslim too as the second, because comparison concerning the
hereafter cannot be made between a Muslim and an unbeliever. (That is, who will earn
more reward in the hereafter.) Some ulama (Scholars) go so far as to say that if a Muslim
says that a Christian is better than a Jew then he will fall into disbelief because he
establishes that there exists 'good' among them, but there simply is no 'good' among them.
1 Bukhari # 6447, 5049, Ibn Majah # 4120.
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