Indexed OCR Text

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dates (too) to eat and be satiated (because of our poverty, we conquered Khaybar."1
·CHAPTER - III
HOPE & GREED
بَابُ الْأَمَلِ وَالْحِرْص
The word (Jo1) is 'to hope' and (s) is 'being greedy', 'to covet,' 'to have tall desires.' This
can also be for pious intentions. The Qur'an says:
إِبْ تَحْرِصُ عَلَى مُذهُؤُ
{If you are solicitous of their guidance) (16: 37)
The word (s) is used also for base desires and longing for worldly pleasures too. This is
a bad thing.
According to the Qamus, the worst kind of ((+) hirs) is to take away one's own portion
and crave for the portion of someone else too. In short, if anyone yearns to get ahead in
pious deeds like acquiring knowledge, endeavouring to raise Allah's religion high, and
doing good deeds, then all the ulama (Scholars) agree that this is a laudable engagement.
This is why the Prophet صلى اللهعليه وسلم said:
طوبى لمن طال عمره وحسن عمله
"Happy is he whose life is long and whose deeds are good."2
Towards the close of his life, the Prophet yla had wished, "If I am alive next year, I
shall fast one the ninth (Muharram) too (with the tenth)."
This is contrary to the avidity and tall wishes for worldly things and base desires, like
possessing a large wealth and wielding authority.
As for the first word of the caption (J-1), it refers to involve oneself in hopes of worldly
matters, in utopian schemes and in desires for a happy life to such an extent that one is
totally neglectful of preparations for death and the hereafter. This may be expected only of
those who are not worried about religion and reckoning and who forget Allah.
Allah says of them
ذَرُ هُمْيَا كُلُوا وَيَتَمَّثَّعُوْا وَيُلْهِهِمُ الْآَمَلُ،
{leave them to eat and to enjoy comfort and let (false) hope beguile them.}(15: 3)
SECTION I
الفضلالآولُ
MAN, HIS HOPES & HIS DEATH
(٥٢٦٨) عَنُ عَبْدِ اللهِ ابْنِ مَسْعُوْدٍ قَالَ خَّ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَطَّا مُرَبَّهَا وَخَطَّ خَطَّا فِي الْوَسْطِ
خَارِجًا مِنْهُ وَخَطَّ خُطُطًا صِغَارًا إلى هذَا الَّذِى فِى الْوَسَطِ مِنْ جَانِهِ الَّذِى هو فِى الْوَسَطِ فَقَالَ هذَا
الْإِنْسَانُ وَهْذَا أَجَلُهُ مُحْظٌ بِهِ وَهَذَا الَّذِى هُوَ خَارِْ آَمَلُهُ وَهذِهِ الْخُطَطُ الصِّغَارُ الْأَعْرَاض فَإِنْ آَخْطَاءُ
1 Bukhari # 4243
2 Tirmidhi # 2336,(similar) Musnad Ahmad # 5-43, Darimi # 2748
.

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هُذَا كَسَه هَذَا وَإِْ آَخْطَأَهُ هَذَا تَتَهْ هذَا - (رواه البخارى-
صلى اللهعليه وسلم narrated that the Prophet (رضى الله عنه Sayyiduna Abdullah (ibn Mas'ud .5268
drew a square and a line in its Middle, totting it extend beyond it. He also drew
some smaller lines reaching the middle line from both of its sides. Then, he said,
"This is man and this is his term, encircling him from all sides. This one that is
outside is his hope. These smaller lines are the disasters (that may befall him). If
this one misses him that one seizes him. If that one misses him, then this third one
seizes him."1
COMMENTARY: Man goes on hoping and is confident that his hopes will come true some
day. But they keep alluding him while death continues to approach him. So, he dies
before he can realize his hopes.
(٥٢٦٩) وَعَنْ آَنَّسٍ قَالَ خَّ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ خُطُوًا فَقَالَ هذَا الْآَ هَلُ وَهُذَا أَجَلُهُ فَبَيْتَمَا هُوّ
كَذَلِكَ إِذْ جَاَتَهُ الْخٌُ الْآَقُرَبُ- (رواه البخارى)
.
5269. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم drew some lines.
Then, he said, "This (middle line) is hope and this (all around) is man's term (of
life). While he is in that state (living on hopes), the nearest line (of death) overtakes
him."2
TWO THINGS ARE YOUNG IN AN OLD MAN TOO
(٥٢٧٠) وَعَنُّهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَهْرَمُ ابْنُ أَدَمَ وَيَشِبُّ مِنْهُ اثْنَانِ الْحِرْصُ عَلَى
الْمَالِ وَالْحِرْصُ عَلَى الْعُمْرِ - (متفق عليه)
5270. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "The son of
Aadam (>Jude grows old and infirm, but two things remain young in him: greed
for property and greed for life."3
COMMENTARY: Man becomes decrepit but these two hopes do not loosen their grip on
him. Rather, they tighten their hold as he grows old.
(٥٢٧١) وَعَنْ أَبِيْ هُرَيْرَةً عَنِ النَِّيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا يَزَالُ قَلْبُ الْكَبِيُرِ شَابَّافِى إِثْنَيْنِ فِ حُبِّ
الدُّنْيَا وَطُوْلِ الْأَمَلِ - (متفق عليه)
5271. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"The heart of the old man does not cease to remain youthful in two respects: love
of the world and cherishing tall hopes."4
ALLAH IS ABSOLVED IF A SIXTY-YEAR OLD WILL NOT REPENT
(٥٢٧٢) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَعْذَرَ اللهُ إِلَى امْرِئٍ أَخَّرَ اجَلَهُ حَتَى بَلَّغَهُ سِتِّيْنَ
1 Bukhari # 6417
2 Bukhari # 6418
3 Bukhari # 6471, Muslim # 115. 1047, Tirmidhi # 2339
4 Bukhari # 6420, Muslim # 114-1046, Tirmidhi # 2338 .

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سَنَةً- (رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5272 *
said, "Allah leaves no opportunity for one whose term of life He has delayed to let
him reach the age of sixty to present any excuse (if he makes no repentance for his
sins)."1
Or, "Allah has absolved Himself of being considered as unfair to a man whose life
He has extended to permit him to reach sixty years of age (if he fails to repent in
spite of the old age)."
COMMENTARY: If Allah gives a man a long life and plenty of opportunity and he not only
does not repent for his sins but also persists in his old, disobedient ways, then how can he
present any excuse?
A young person fools himself that he will repent when he grows old. If an old man does
not repent, when does he think he will repent? He is losing time to perform deeds.
Old people must turn to the Merciful Allah and must mend their ways.
This hadith (tradition) discloses that it is wajib (obligatory) for old people to always make
repentance without fail. They must make istighfar continuously and must not be slack on
this account.
UNLIMITED GREED OF MAN
(٥٢٧٣) وَعَنْ آَنِيْ عَبَّاسِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَوْ كَانَ لِإِبْنِ أُدَمَ وَادِيَانٍ مِنْ مَالٍ لَا بُتَّغُى
ثَالِثًا وَلَّا يَمْلَاءُ جَوْفَ ابْنِ أَدَمَ إِلَّ الثُّرَابُ وَيَتُوْبُ اللّهُ عَلَى مَنْ تَابَ - (متفق عليه)
:
5273. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said, "If the
son of Aadam > Jule had two deserts full of wealth and property, he would seek a
third. And nothing but dust can fill his belly (when he is placed in the grave. But,
there are such who do not care even for their needs.) And Allah accepts the
repentance of one who repents to Him."2
COMMENTARY: Allah's mercy is all-encompassing. He forgives all sins, apparent or
hidden, So, if anyone who is involved in extreme greed, he may hope forgiveness and not
despair if he makes a sincere repentance and resolves to mend his ways.
It is niggardliness that makes one greedy. So, one must make it a point to spend and not be
selfish.
LIVE LIKE A TRAVELLER
(٥٢٧٤) عَنِ ابْنِ عُمَرَ قَالَ أَخَدَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِبَعْضٍ جَسَدِىْ فَقَّالَ كُنُّ فِي الدُّنْيَا كَأَنَّكَ
غَرِيُبْ آَوْ عَابِرُ سَبِئٍْ وَعُدَّ نَفْسَكَ فىْ آمْلِ الْقُبُورِ- (رواه البخارى)
5274. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم took
hold of him (at the shoulders) and said, "Be in the would as though you are a
traveller, or one cutting through the road, and count yourself among the dwellers of
1 Bukhari # 6419
2 Bukhari # 3436, Muslim # 118-1049, (Tirmidhi # 2344 similar).

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graves (keeping yourselves aloof from the world)."1
COMMENTARY: Mirak & , said that the words of this hadith (tradition) belong to
Tirmidhi, not Bukhari whose words are different.
'Live like a traveller, or ... ' But, the emphasis is with 'rather' instead of 'or': 'Rather like
one cutting through the road.' Unlike a traveller who breaks journey and takes an interest
in his surroundings, a person who cuts through the road moves forward non-stop without
paying heed to what is around him.
As for the concluding portion of the hadith (tradition), death is when soul separates from
body and their relationship snaps. The body no more obeys the soul. The body decays but
the soul does not become extinct. It merely moves to a different condition, unable to see,
hear, speak and use the limbs. It loses the family relatives, friends and all worldly things,
like the house, property, wealth, servants, animals and all other belongings.
This is what it means to count oneself among the dead, occupiers of graves. Man must
sever all relationship with his body and these aforementioned things as far as possible
which means that he must not let his soul dictate his body. So, he should not perpetrate the
unlawful and the disapproved. He must realize that whatever he is able to use, truly
belongs to Allah and he owns nothing at all. So, he must not grieve when he loses
anything of it and must not rejoice on getting anything. He must sever such ties of
relationship as aro use emotions and result in committing the forbidden.
.Thus, one who adopts this quality is as one who has no concern with the world and
resembles a dead person. He will be counted among the grave dwellers.
(i)
He must shun everyone besides Allah.
(ii)
He must live as an ascetic.
(iii)
He must rely only on Allah and not depend on worldly means.
(iv)
He must adopt contentment and not pursue base desires.
(v)
He must concentrate on no one but Allah.
(vi)
He must exercise patience, severing ties with nafs ammarah (the soul that
incites).
(vii)
He must pursue what pleases Allah and accept all commands without the
least demur and must depend on Divine decree for all his affairs.
(viii)
He must not neglect dhikr, remembering and mentioning Allah at all
times, casting out thought of everyone else.
(ix)
He must think only of the omnipotence of the King of kings and Judge of
judges knowing that only His power oversees all this affairs.
When anyone adopts these attributes, he resemblance to the dead is achieved and the
rulings apply as count one among the dwellers of the grave. This is what the Prophet's
julein words means and what this hadith (tradition) conveys.
Accordingly, there is the death in which the soul departs from the body. And, there is the
other death:
What man assumes by following the foregoing steps, and curbs his nafs
ammarah, or the soul that incites him to evil. It is the 'assumed death.'
1 Tirmidhi #6416, Tirmidhi # 2333(2340), Musnad Ahmad # 4764.

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الفضلُ الثَّانِئ
SECTION II
WORK TO SET RIGHT YOUR RELIGIOUS LIFE
(٥٢٧٥) عَنُ عَبْدِ اللَّهِ ابْنِ عَمٍ وقَالَ مَرَّبِنًا رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَا وَأُقِيْ نُطَيِّنُ شَيْئًّا فَقَالَ
مَالهذًا يَا عَبْدَ اللّهِ قُلْتُ شَهِىِ نُصْلِحُه قَالَ الْأَمْرُ أَسْرَءُ مِنْ ذَلِكَ - رَوَاهُ أَحْمَدُ وَالْتِّزْ مِذِىُّ وَقَالَ لهذَا
حَدِيْثُ غَرِيُبُ-
5275. Sayyiduna Abdullah ibn Amr w à+, narrated that while he and his mother
were plastering something (like a wall or the roof of their house), Allah's
Messenger صلى الله عليه وسلم passed by and asked, "What is this, O Abdullah?" He said,
"We are repairing it." He said, "Al-amr (the death) is approaching more quickly
than that."1
COMMENTARY: Death may come before the house collapses. So, you must first devote
yourself to set your religious affairs right. Perhaps, Abdullah'susan +, house did not need
his immediate attention.
REMEMBER DEATH ALWAYS
(٥٢٧٦) وَعَنِ ابْنِ عَبَّاسٍ آَّ رَسُولَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ كَاتَ يُهْرِ يِقُ الْمَآءَ فَيَتَيَهَّةَّ بِالتُّرَابِ فَأَقُولُ
يَا رَسُوْلَ اللُّوِّ الْتَّآءَ مِنْكَ قَرِيبٌ يَقُوْلُ مَايُدْرِ ئِنِيْ لَعَلِّي لَا آَبْلُغُه- رَوَاهُ فِي شَرُحِ السُّنَّةِ وَابْنُ الْجُوْزِيِّ فِى
كِتَّابِ الْوَفَآء.
5276. Sayyiduna Ibn Abbas us & >, narrated that after passing water Allah's
Messenger صلى الله عليه وسلم used to perform tayammum with sand (before making
ablution) and he would submit, "O Messenger of Allah, water is found close by."
He would say, "How can I know I might not make it to it?"2
COMMENTARY: Before he made ablution (with water), he made tayammum (dry ablution
with sand) to purify himself lest he might not be able to do it at all.
DEATH IS NEARER THAN HOPE
(٥٢٧٧) وَعَنُّ أَنَّيِ آَكَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ هذَا ابْنُّ ادَمَ وَهْذَا أَجَلُهُ وَوَضَغَ يَدَهُ عِنْدَ قَفَاهُ ثُوَّ
بَسَطَ فَقَالَ وَثَمَّ آمَله-(رواه الترمذى)
5277. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "This is the
son of Aadam ML JI 4,le and this (here) is his death." Then he put his hand on the
back of his neck. Then spreading out his hand (to point to a distance), he said,
"And there lies his hope." (He meant that man's death is very near while his hope
is at a distance.)3
COMMENTARY: Death is nearer to man yet he builds tall hopes which are very far off.
1 Tirmidhi # 2375, Musnad Ahmad # 2-161.
2 Bayhaqi in Sharh us sunnah (Holy Prophet's practice) # 4031, Ibn al-Jawzi in Kitab ul wafa.
3 Tirmidhi # 2334

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Death may come to him quicker than he expects, leaving hopes unrealized.
(٥٢٧٨) وَحَنُ آَتِيْ سَعِيْدِ نِ الْخُدْرِيِّ آَتَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ غَرَزَّ عُوْدًّا بَيْنَ يَدَيْهِ وَآخَرَ إِلى جَنُبِه
وَأُخَرَ أَبْعَدَ .. فَقَالَ أَتَّدُرُؤُنَ مَا هُذَا قَالُوا اللَّهُ وَ رَسُوْلُهُ أَعْلَمُ قَالَ هذَا الْإِنْسَاهُ وَهْذَا الْأَجَلُ أُرَاءُ
قَالَ وَهُذَا الْآَمَلُ فَيَتَعَلَ الْآَمَلَ فَلَحِقَهُ الْآَجَلُ دُوْنَ الْأَمَلِ - (رواه فى شرح السنة)
صلى الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Abu Sa'eed Khudri .5278
planted a piece of wood in front of him and another at his side. Then he planted
yet another farther away. And, he asked, "Can you say what it is?" They
submitted, "Allah and His Messenger know best." He said, "This (first piece) is
man, and this (Second) is his death (as near him as these two pieces of wood are)."
Abu Sa'eeduc a+, said that he thought he said, "And this is hope (Pointing to the
third). Man longs for (his) hope (to be fulfilled) but death overtakes him before he
can have his hope realized."1
AGE OF THE MEMBERS OF THE PROPHET'S UMMAH
(٥٢٧٩) وَعَنْ أَبٍ مُرَيْرَةً عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ عُمَرُ أُقَّتِىٍ مِنْ سِتِّيْنَ سَنَّةً إِلَى سَبْعِيْنَ - رَوَاهُ
التِّرْمِذِىُّ وَقَالَ هُذَا حَدِيْثْ غَرِيُبُ-
5279. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"The age of my people is between sixty and seventy years."2
COMMENTARY: This is as the general trend. Obviously, some die younger and some live
longer than seventy.
(٥٢٨٠) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَعْمَارُ أُقَّتِيْ مَابَيْنَ السِِّّيْنَ إِلَى السَّبُحِيْنَ وَأَفَلُّهُمْ مَنْ
◌َّجُوُزُ ذلِكَ - رَوَاءُ التِّزْ مِذِىُّ وَابْنُ مَاجَةً وَذُكِرَ حَدِيْثُ عَبْدِاللهِ ابْنِ الشِّخِّيْرِفِ بَابٍ عِبَادَةِ الْمَرِئُضِ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5280
said, "The age of my people will be between sixty years and seventy years. There
will be few of them who will exceed that (age of seventy)."3
COMMENTARY: There always are people who live longer. For instance, Anas ibn Maalik
100 lived up to رضى الله عنه died at the age of 103 years. Sayyidah Asma bint Abu Bakr رضى الله عنه
years of age, and her teeth were intact till she died, and her mind was as alert as always.
Hassan ibn Thabit us ant +, lived longer than both of them, upto 120 years. He was a
disbeliever for sixty years but a Muslim for the next half of his life. Salman Farsi sal»,
lived longer than him. He is reported to have died when he was 250 years old, though
another report puts it at 350 years. The first report is more correct.
(Abdullah ibn Ash Shikhkir's «a», Hadith (tradition) is found at # 1569. )
1 Bayhaqi in Sharh us sunnah (Holy Prophet's practice) # 4093
2 Tirmidhi # 2331
3 Tirmidhi # 3550, Ibn Majah # 4236

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الفَصلُ الثَّالِثُ
SECTION III
MISERLINESS & TALL HOPES CONDEMNED
(٥٢٨١) وَعَنْ عَمْرٍ وبْنِ شُعَيْبٍ عَنْ آَبِيْهِ عَنْ جَدٍِّ آَرَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَقَّلُ صَلَاحِ هذِهِ الْأُنَّةِ
الْتَقِيْنُ وَالذُّهْدُ وَأَوَّلُ فَسَادِهَا الْبُخْلُ وَالْآَمَلُ - رَوَاهُ الْبَيْهَقِىُّ فِي شُعَبِ الْإِيْمَانِ-
5281. Sayyiduna Amr ibn Shuayb ws à », narrated from his father who from his
grand father that the Prophet صلى الله عليه وسلم said, "The first piety of this ummah is
conviction and asceticism. And the first trial of this ummah is niggardliness and
tall hopes (of a long life)."1
COMMENTARY: Yageen is to have a firm conviction that Allah is Ar-Razzaq (The
Sustainer) Who has undertaken to provide sustenance. It is as He says:
وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّ عَلَى اللَّهِرِزُقُهَا
{And there is not a creature on the earth but upon Allah rests it sustenance.)(11: 6)
Zuhd (abstinence) or ascerticism is to avoid love of this world and disregard its blessings.
The good of religion and the hereafter depnds on taqwa (piety)(God-fearing,
righteousness) and it is derived through asceticism. But, the root of damage to religion and
the hereafter is greed which results from niggardliness and hope for long life.
Therefore, when one has perfect faith that Allah is The Sustainer, he will not be miserly in
spending because niggardliness results from uncertainty of getting sustenance. And when
one practices asceticism, he will not wish for a long life. The first trial of this ummah is
niggardliness and desire for a long life and these characteristis are opposite of conviction
and asceticism.
WHAT IS YAQEEN: Shaykh Abdul Wahhab Muttaqi als, has written in Hablul Mateen
Fi tahaseel ul yaqeen that it is: "Belief that is firmly rooted and is very strong through
evidence and argument so that is establishes truth." This is yaqeen in the terminology of
the wise and the scholastic philosophers. But, it is not yaqeen in the terminology of the
Sufis till it is affirmed at heart so that it is ingrained in the heart to dictate all affairs. It
directs the heart only to what conforms with Shari'ah (divine law) and takes it away from
what is contrary to the commands of Shari'ah (divine law). For instance, everyone believes
firmly in death. It is a reality and this is as the wise and the philosophers say. But the Sufis
say that it is not yaqeen and one has not really submitted to yaqeen until remembrance of
death dominates his heart and he is ever prepared for death through obedience and every
kind of occupation and abandoning sin.
While it is necessary to believe and have a firm conviction on everything the Prophet ande
dujųle has conveyed to us, there are four things on which every seeker must have faith.
They are the base of all things taught by the Prophet, Ly,tedy Lo. They are:
(i) Tawheed or monotheism. Whatever happens, takes place only because of
Allah's power and omnipotence.
(ii) Tawakkal or having perfect conviction that Allah will provide sustenance. He
has assured that.
1 Bayhaqi in Shu'ab ul-eeman # 10844

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(iii) Belief in reward & punishment. There is a reward or punishment on every
deed. It is a necessary postulate for every deed.
(iv) Belief that Allah knows all doings and conditions of His creatures - in fact,
everything that concerns them.
As for the benefits that will accrue,
(i) Monotheism will make one independent of the creatures.
(ii) Then, the conviction that Allah is The Sustainer will make one moderate in
seeking one's provision and if there is an insufficiency, he will not worry or grieve.
(iii) Belief in reckoning will impel one to do good deeds and endeavour to please
Allah and shun a life of sin.
(iv) Conviction that Allah knows and is aware will cause one to set one's affairs
right.
This portion is a summary of the definition of Yaqeen as offered by Shaykh Abdul Wahhab
.رحمهالله
In conclusion, we deem it necessary to emphasize that to rely and trust Allah is a greater
rank of all the spiritual and intrinsic ranks concerning the conviction that Allah is The
Sustainer, He gives sustenance and we get it and He has assured us of it. Moreover, the
seeker of this sufi path has no option but to attain this high rank. The satisfaction at heart
in all forms of worship and obedience depends on attaining this rank. The great imam and
the qutub1 of his times, Shaykh Abul Hasan Shadhli a >, has spoken of it in a very
enlightened manner. He has said, There are only two things that intervene as a screen
between the creature and the creator (so that the creature fails to attain Divine awareness).
They are:
(i) An obsession for (means of) livelihood, and
(ii) Fear of the creatures.
The former is more grim.
AN EXAMPLE: Imam Asma'i als, said that he recited surah Adh-dhariya (ostentation)t
(#55) to a villager. When he came to the verse (22):
وَفِ السَّمَآءِرِزُقُكُمُ
{And in the heaven is your sustenance and that which you are promised,}(51: 22)
The villager who was listening very intently, blurted out, "Stop!" He went to his she-camel
and slaughtered it and distributed its meat to the people who were around. Then he broke
his sword and bow and departed without uttering a word.
After a long time Imam Asma'ials, met him in the Ka'bah while they were performing the
tawaf (circuit round the Ka'bah). Asma'ialles, was amazed at his structure. He had gone
very lean and pale. He greeted him to recite the same surah again. So, he commenced to
recite it and when he came again to that verse (22):
وَفِي السَّمَآءِ رِ زُقْكُمْ فِ السَّمَآءِ رِزُقُكُمُ وَمَا تُوعَدُوْنَ
He shrieked and exclaimed (las tas ie , luis; i) (indeed, we have found what our Lord has
promised us to be true). Then he asked, "what more?" So, Asma'idwa-, recited the next verse:
1 Or, Qutb is a pivot. In Sufi thought, he is it highest degree of anyone in their ranks.

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فَوَرَبٍّ السَّمَآءِإِنَّه ◌َّى
{So by the Lord of the heaven and the earth, it is surely the truth.}
The villager shrieked once more and exclaimed, "O Allah, You are without blemish! Who
is the wretched one who displeased Allah till He had to say it on oath? How will he fare
who does not trust Allah when He gives an assurance?" He repeated this sentence three
times and at that moment his soul parted from his body.
ASCETICISM IN ITS TRUE SENSE
(٥٢٨٢) وَعَنُ سُفْيَّاكَ القَّوْرِيِّ قَالَ لَيْسَ الذُّهْدُ فِي الدُّنْيَا بِلُبُسِ الْغَلِظِ وَالْخُشِنِ وَاَكُلَ الْجَشِبِ إِنَّمَا الذُّهُدُ
فِي الدُّنْيَا قِصَرُ الْأَمَلِ- (رواه فى شرح السنة)
5282. Sayyiduna Sufyan Thawri ales, said that zuhd (abstinence) or asceticism in
the world is not that one should wear rough and coarse clothing and eat stale, dry
bread. But, asceticism in the world is to have few hopes.1
COMMENTARY: Apart from a simple life, one must have fewer desires for worldly things
and a long life.
Zuhd (abstinence), according to Sufyan Thawri ales), is to be disinterested with the world.
One's heart should be motivated to the hereafter. It does not matter whether one benefits
from the lawful things of the world or not, because both are the same in practice as far as
Zuhd (abstinence) is concerned. Thus, a man may be immaculately dressed but his heart is
oriented to the hereafter always, while another may have abandoned nice clothing and
decent eating but his heart does not remember the hereafter to such an extent. In spite of
that, rough clothing and stale food play a mighty role in a person's path to asceticism.
What is of importance is to forsake the world and concentrate on the hereafter.
The heart is compared to a boat. If water finds its way into the boat, then not only will the
boat sink but its passengers will drawn too. The same water, if it remains outside, lets the
boat sail smoothly to its destination. The Prophet صلى اللهعليه وسلم said:
نعم المال الصالح للرجل الصالح
What good is the wealth that is with a pious man!
Similarly, a section of the Sufis make it a point to dress according to custom of the times
Rather, some of them put on the dress of the rich to conceal their inner condition.
(٥٢٨٣) وَعَنْ زَيْدِ ابْنِ الْحُسَيْنِ قَالَ سَمِعْتُ مَالِكًا وُسُئِلَ آَتِىُّ شَىءٍ الذُّهْدُفِي الدُّنْيَّا قَالَ طِيْبُ الْكَسْبِ وَقِصَرُ
الْأَمَلِ - رَوَاهُ الْبَيْهَقِىُّ فِيْ شُعَبِ الْإِيمَانِ-
5283. Sayyiduna Zayd Ibn Husayin aluz, (a companion of Imam Maalik ate,) said
"I heard Maalik aldas, say, on being asked, 'What is it to practice Zuhd (abstinence)
in the world?' - 'It is earning a pure livelihood and having few hopes.""2
COMMENTARY: Pure livelihood is have pure, lawful food and drink. Zuhd (abstinence) is
not to abstain from the lawful and the pure. If that was so, Allah would not have said to
1 Bayhaqi in Sharh us sunnah (Holy Prophet's practice) 14-286
2 Bayhaqi in Shu'ab ul-eeman # 10779
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His Messengers:
◌ُوْا مِنَ التَِّبَاتِ وَاعْمَلُوا صَاِحًا
{Eat of the good things and do righteous deeds.} (23: 15)
And, He would not have said to the believers:
يَآَ يُّهَا الَّذِينَ أُمَنُوا كُلُوْا مِنَ الطَّيِّبَاتِ مَارَزَقْتُكُمْ وَاشْكُرُ وا لِلّهِإِنْ كُنْتُهُ إِيَّاهُ تَعْبُدُوُنَّ
{O you believers, eat of the wholesome things wherewith we have provided you
and give thanks to Allah, if alone He it is Whom you worship.} (2: 171)
Zuhd (abstinence) of anyone is that he should profit as much as necessary from the lawful,
pure things that he gets from permitted sources. He should abstain totally from the
unlawful and impure things.
There is another aspect of zuhd (abstinence). Man must not surrender himself to desires
and hopes and become lazy, lethargic and unmindful of the hereafter. Rather, he must be
attentive to the hereafter always and occupy himself in doing good deeds as many as
possible so that whenever death comes, he should be prepared to depart.
This is the zuhd (abstinence) demanded by Shri'ah. It prepares man for the hereafter and
makes him conscious of it.
Imam Maalik a>, has rejected the opinion that zuhd (abstinence) (asceticism) is to forsake
the world completely, wear rough and coarse garments and eat stale, dry bread. He has
made clear that zuhd (abstinence) in reality is to profit from whatever lawful and pure
things Allah has given you and be satisfied with the bare necessity. Do not long for what is
more than the necessary and do not wish for a longer lifer.
The Prophet صلى الله عليه وسلم said, "To practice zuhd (abstinence) in this world is not to forbid
oneself the use of the lawful things, and to throw away one's wealth and property. Rather,
zuhd (abstinence) is not to rely on what you possess more than your reliance on what is
with Allah."

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CHAPTER - IV
بَابُ إِسْتِحْبَابِ الْمَالِ وَالْعُمْرِ لِلطَّاعَةِ
SEEKING PROPERTY & LIFE TO BE ABLE
TO OBEY ALLAH
The word (bel) in the caption means 'to deem good,' 'to like,' 'to prefer.'
Wealth is that which one likes to possess. The word is (Ju) and its plural is (Ju+1). It is
desired from (J++) which means (Ju) - 'to incline,' 'to lean,' 'to lean.' Therefore, the word
(Ju)-maal) is applied to wealth, riches, belonging, merchandise property, etc. This is so
called because man is naturally inclined towards these things ..
The word (+) means 'life' and 'the period of life,' or 'life span:'
The ahadith (tradition) in this chapter say that it is permitted to desire wealth and
property, and to hope for a long life, to be able to obey and worship Allah, to serve the
religion and to work for success in the hereafter.
SECTION I
الفضل الآول
THE DEAR SLAVE OF ALLAH
(٥٢٨٤) عَنْ سَعْدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللّهُ يُحِبُّ الْعَبْدَ التَّقِيَّ الْغَنِىَّ الْحُفِيَّ- رَوَاءُ
مُسْلِمْ وَذُكِرَ حَدِيْثُ ابْنِ عُمَّرَ لَا حَسَدَ إِلَّ فِيِ اثْنَيْنِ فِى بَابِ فَقَائِلِ الْقُرْآنٍ.
5284. Sayyiduna Sa'd رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Surely, Allah loves the man who is righteous, rich and incognito."1
COMMENTARY: The muttaqi (A) or righteous abstains from the forbidden, He does not
spend his property in bad things, luxury and entertainment. He is said also to abstain from
the doubtful and from desires, even the permitted desires.
The (s) ghani or rich is wealthy and rich at heart. He is a grateful rich man. It is deduced
from this hadith (tradition) that a grateful rich man is better than a patient poor person.
But, this opinion contradicts the more correct and authentic saying that a patient poor
person is superior to a grateful rich person.
The word (++) khafiy - incognito may also be one who shuns people and prefers solitude
to engage in worship of his Lord. Or, he is a philanthropist who works secretly and his aim
is to seek Allah's pleasure. Others do not know of his generous deeds. In this case the
word (>) may also be applied to a poor and needy person.
This word has also been reported as (A>)-hafiy) who is kind and mild in matters about
rights (or truth). But, the correct is as we have presented (+)-khafiy).
Some people say that it is better to adopt solitude when mischief and corruption have
spread and they might cause harm to religion and faith.
The hadith (tradition) of Ibn Umar usd +, has been presented previously, # 2113.
SECTION II
الفضلُ الثَّانِى
LONG LIFE WITH GOOD DEEDS
(٥٢٨٥) عَنْ آتِيْ بَكْرَةَ آَّ رَجُلًا قَالَ يَا رَسُولَ اللَّهِ أَىُّ النَّاسِ خَيْرٌ قَالَ مَنْ طَالَ عُمُرُهُ وَحَسُنَ عَمَلُهُ قَالَ
1 Muslim # 2965
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فَأَىُّ النَّاسِ شَرَّ قَالَ مَنْ طَالَ عُمُرُه وَسَآءَ عَمَلُه۔ (رواه أحمد والترمذى والدارمى)
5285. Sayyiduna Abu Bakrah så», narrated that a man asked, "Which of the men
is best?" He said, "He whose life is long and he does good deeds." The man asked,
"which of the men is worst?" He said, "He who has a long life and does bad
deeds."1
COMMENTARY: The hadith (tradition) means a person is either best or worst if his good
deeds or bad deeds are very many and outweigh each other. If they are equal, then he can
be good for some reasons and bad for other reasons, though it is impossible to prove it.
(٥٢٨٦) وَعَنْ عُبَيْدِ ابْنِ خَالِدٍ آَرَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آلْخِى بَيْنَّ رَجُلَيْنِ فَقُتِلَ أَحَدُهُمَا فِ سَبِيْلِ اللُّهِ
تُؤَّ مَاتَ اْأُخَرُ بَعْدَه ◌ُجُمْعَةٍ أَوْ نَحْوِهَا فَصَلُّوا عَلَيْهِ فَقَالَ النَِّىُّ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ مَا قُلْتُمْ قَالُوْا دَعَوْنَا اللَّهُ
أَنْ تَغْفِرَ لَه وَيَرْحَمَهُ وَيُلْحِقَة بِصَاحِبٍٍ فَقَالَ النَّبيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَيْنَ صَلوتُه بَعْدَ صَلوتِهٍ وَعَمَلُه
بَعْدَ عَمَلِهِ أَوْ قَالَ صِيَّامُهُ بَعْدَ صِيَّامِهِ لَّمَا بَيْنَهُمَا أَبْعَدُ مِمَّا بَيْنَ السَّمَآءِ وَالْآَرْضِ-(رواه ابوداود والنسائى)
صلى الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Ubayd ibn Khalid .5286
established ties of fraternity between two men. (Both the sahabahus à +, were
declared to be brothers.). One of them was martyred in Allah's path (in jihad
(crusade)). Then, the other died (on his bed) after a week or thereabouts. The
sahabah (Prophet's Companions) ,sản », offered his funeral salah (prayer) and the
Prophet L., Llc àl Lo asked them, "what did you pray (in the salah (prayer))?" They
submitted, "We prayed to Allah to forgive him, have mercy on him and join him
with his (martyred) companion." The Prophet صلى الله عليه وسلم asked, "Then what about
the salah (prayer) (that he offered) after the salah (prayer) the other (who died) had
offered (before his death), and the good deeds (that he performed) after those
performed by the other?" - Or, he asked, "His fasting after the fasting of the other?
(How do you put them at par when the second one has offered more salah (prayer)
and done more good deeds after the death of the first?) The distance between them
(in paradise or near to Allah) is more than the distance between heaven and earth."2
COMMENTARY: The second man had lived longer than his companion and had an
opportunity to perform more good deeds. So, his rank was higher than the Marty's.
The facts is that the second man did not gain excellence over the first merely because of his
more deeds, but he was a guard in the battlefield and also fought in Allah's path. Besides,
he had sincere intention to lay down his life in Allah's cause. So, he got a reward for his
intention.
FOUR MEN FOR WHOM THE WORLD IS GOOD OR BAD
(٥٢٨٧) وَعَنْ أَبٍ كَبْشَةَ الْأَنْمَارِيِّ أَنَّهُ سَمِعَ رَسُولَ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَقُوُلُ ثَلتْ أُقْسِمُ عَلَيْهِنَّ
وَأُحَيِّئُكُمُ حَدِيْئًا فَاحْفَظُوْهُ فَمَّا الَّذِىْ أُقْسِمُ عَلَيْهِنَّ فَإِنَّهُ مَانَقَّصَ مَالُ عَبْدٍ مِنْ صَدَقَّةٍ وَلَّا ظُلِمَ عَبْدْ
1 Tirmidhi # 2331, Musnad Ahmad # 5-10, Darimi # 2742
2 Abu Dawud # 2524, Nasai # 1985.

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مَظْلِمَةً صَبَرَ عَلَيْهَا إِلَّا زَادَهُ اللهُ بِهَا عِزَّا وَلَا فَتَعَّ عَبْدْ بَابَ مَسْئَلَةٍ إِلَّا فَتَعَّ اللّهُ عَلَيْهِ بَابَ فَقْرٍ وَأَمَا الَّذِى
أُحَدِّئُكُمْ فَاحْفُظُوْهُ فَقَالَ إِنَّمَا الدُّنْيَا لِأَرْبَعَةٍ نَفْرٍ عَبْدٍ رَزَّقَهُ اللَّهُ مَالَّا وَعِلْمَّا فَهُوَ يَتَّقِ فِيْهِ رَبَّهُ وَيَصِلُ رَحِمَهُ
وَيَعْمَلُ لِلّهِ فِيْهِ محَقِّهِ فَهَذَا بِأَفْضَلِ الْمَنَازِلِ وَعَبْدٍ رَزَّقَهُ اللَّهُ عِلْمَّا قَلَمْ يَرْزُقُهُ مَالَّا فَهُوَ صَادِقُ النَِّّةِ يَقُوْلُ
لَوُاَّ لِيْ مَالَّا لَعَمِلْتُ بِعَمَلٍ قُلَانٍ فَأَجْرُ هُمَّا سَوَاءٌ وَعَبْدٍ رَزَقَهُ اللَّهُ مَالَّا وَلَمْ يَرْزُقْهُ عِلْمًا فَهُوَ يَتَخَُّ
فِيْ مَالِهِ بِغَيْرِ عَنَّمٍ لَا يَتَّقِ فِيْهِ رَبَّهُ وَلَا يَصِلُ فِيْهِ رَحِمَّهُ وَلَّا يَعْمَلُ فِيْهِ حَقٍّ فَهَذَا بِأَخْبَثِ الْمَنَازِلِ وَعَبٍْ لَهُ
يَرْزُقَهُ اللَّهُ مَالَّا وَلَا عِلْمَّا فَهُوَ يَقُولُ لَوْ آَرَّ لِيْ مَالَّا لَعَمِلْتُ فِيْهِ بِعَمَلٍ فُلانٍ فَهُوَ نِيَّتُهُ وَوِزْرُهُمَا سَوَآء.
رَوَاهُ القِّزْمِذِىُّ وَقَالَ هُذَا حَدِيْثُصَحِيمٌ.
5287. Sayyiduna Abu Kabshah Anmari narrated that he heard Allah's Messenger
,(say, "I swear about three things and I narrate to you a hadith (tradition صلى الله عليه وسلم
so retain it in memory. The three things that I say on oath are true are:
(i) A man's property does not diminish because of any sadaqah (charity) (tha+
he pays) for Allah's sake. (Not only is there blessing for him in this world but
also reward accumulates for him in the hereafter).
(ii) When a man is wronged and he bears it patiently, Allah increases him in
honour (in both the worlds).
(iii) When a man opens for himself a door to begging, Allah opens for him a
door to poverty.
As for what I wish to narrate to you, bear it in mind."
Then, he said, "The world comprises four kinds of people.
(1) A man whom Allah has blessed with wealth and knowledge. So in (using)
them, he fears his Lord and joins bonds of kinship and gives the right of Allah .. He
belongs to the most excellent category.
(2) A man whom Allah has blessed with knowledge, but not with property. He says
with true intention, 'If I had wealth, I would do as so-and-so does.' (This being his
intention,) their rewards are equal.
(3) A man whom Allah has blessed with wealth, but not knowledge. He tramples
with his wealth ignorantly, not fearing his Lord (about it), not joining bonds of
kinship and not giving rights of Allah. He belongs to the worst of categories. And,
(4) A man whom Allah has blessed neither with property nor with knowledge. He
declares his intention to do, if he had wealth, as so-and-so does (meaning, the third
person). This being his intention, their burden is alike (and they bear the same sin
as for actually squandering and for intending to squander)."1
COMMENTARY: The word intention in hadith (tradition) should be taken to mean resolve.
Man is called to account when he resolves to commit wrong, not merely intending to do so,
even if he is obstructed from committing it because of external factors.
In short, temptation is from the devil coming to the mind uninvited and then disappearing.
This is called hajis(4). There is no reckoning for it.
1 Tirmidhi # 2325

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If that temptation makes home in the heart and does not disappear but keeps pestering
one's mind, then it is called khatir (,bu). Even this is forgiven to this ummah, as an
exclusive concession for it.
After that, there is hamm (a). It is that the thought to commit sin turns into an intention.
As for good deeds, hamm is considered valid and the mere intention is rewarded, but it is
condoned when a bad deed is merely intended.
Next is (pje) azm or resolve. As stated earlier, it is called to account and is punishable.
In the case of the person fearing Allah, the preposition in(4), could revert to wealth or to
knowledge that is bestowed on him.
As for the person who is given wealth but possesses no knowledge, Mulla Ali Qari anas,
also states that he adopts unfair and all available means to earn wealth. Then, he also
spends that indiscreetly. Sometimes, however, he is extremely niggardly and also
withholds spending on necessities and on giving of rights.
GOOD DEEDS BEFORE DEATH
(٥٢٨٨) وَعَنُ آَنَسٍ أَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّ اللّهُ تَعَالِى إِذَا آَرَادَ بِعَبْدٍ خَيْرًا إِسْتَعْمَلَهُ فَقِيْلٌ
وَكَيْفَ يَسْتَعْمِلُهُ يَارَسُولَ اللَّهِ قَالَ يُوَفِقُه لِعَمَلٍ صَالِحٍ قَبْلَ الْمَۇتِ- (رواه الترمذى)
5288. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "When
Allah, the glorious, decided that a man should have good prospects, He causes him
to work pious deeds." Someone asked him, "O Messenger of Allah how does He
get him to do that?" He said, "He enables him to do pious work before he dies."1
COMMENTARY: When Allah is kind to a slave of His, He inspires him to repent and seek
forgiveness and to do pious deeds.
This hadith (tradition), as it were, brings out the merit of life. It is life itself through which
a man might earn something for the hereafter.
THE WISE AND THE STUPID
(٥٢٨٩) وَعَنُ شَدَّادِ بْنِ آَوْسٍ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْكَبِسُ مَنْ دَاتَ نَفْسَهُ وَعَمِلَ لِمَّا
بَعْدَ الْمُؤْتِ وَالْعَاجِزُ مَنْ آَتْبَغَ نَّفْسَهُ هَوَاهَا وَتَمَثّى عَلَى اللهِ- (رواه الترمذى وابن ماجة)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Shaddad ibn Aws .5289
said, "The wise person subdues himself (before the will of Allah) and performs
deeds for that which will transpire after death (hoping for reward in the hereafter).
But, the foolish and unworthy person surrenders himself to his passion
(perpetrating the forbidden and indulging in worldly pleasures as though a
prisoner of his desires) yet places his hope in Allah (that He will forgive him and
admit him to paradise)."2
COMMENTARY: Nawawi al wassaid that Tirmidhi a w, and other scholars of hadith
(tradition) say that the words (+1+) (submits himself) imply (=>)(who takes account of
himself). If he finds himself doing more pious work, he must thank Allah. But, if finds
himself doing bad deeds to a greater extent then he must repent and set himself right and
1 Tirmidhi # 2142
2 Tirmidhi # 2459

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he must redeem whatever obligatory duties and good deeds he may have omitted in the
past, before he dies and faces severe punishment. It says in a tradition:
حَاسِبُوا أَنْفُسَكُمُ قَبْلَ آَنْ تُحَاسَبُوْا
"Take account of yourselves, before your account is taken (in the hereafter)."
And Allah says:
وَلْتَنْظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ
{And let every soul look to what it sends forward for the morrow.](59: 18)
The hadith (tradition) describes the sagacious as well as the unwise. The latter deceives
himself into believing that Allah will overlook his faults even if he persists in committing
sin undauntedly,
Allah says:
مَاغَرَّكَ بِرَبِّكَ الْگرِيمِ
{What has beguiled you concerning your Lord, the Gracious?}(82: 6)
He also says:
نَبِى عِبَادِئْ آَنِّيْ آَنَا الْغَفُورُ الرَّحِيُمِ وَأَتَّ عَذَابِيْ هُوَ الْعَذَابُ الْأَلِيْمُ
{Inform My servants that I am the Forgiving, the Merciful, and that My
chastisement is the painful chastisement.)(15: 49,50)
إِثَّ رَحْمَةَ اللَّهِ قَرِيبٌ مِنَ الْمُحْسِنِيُنَ
{Surely, the mercy of Allah is nigh to the good-doers.} (7: 56)
إِثَّ الَّذِيْنَ امَنُوا وَالَّذِيْنَ هَاجَرُوا وَجَاهَدُوْا فِيْ سَبِيْلِ اللهِ أُولَئِكَ يَرْ جُوْتَ رَحْمَةَ اللهِ
{Surely those who have believed, and those who have emigrated and have struggled
hard in Allah's way, those hope for Allah's mercy.}(2: 218)
These verses emphasize that it is futile to hope for the mercy of Allah after neglecting good
deeds and persisting in doing evil deeds. The only straight path is to abandon evil deeds
and mould our lives to conform to religious teachings, we must not neglect to do pious
deeds. Then we may hope for Allah's mercy and fear His punishment. If we observe this,
then we shall be eligible for His mercy.
Shaykh Ibn Abbad Shadhli alas, has said that the ulama (Scholars) who possess Divine
awareness have explained that if anyone entertains false hope of Allah's mercy and then
convinces himself of it and on that account gives up good deeds and worship and commits
sin then it is not hope ;in reality but it is deceiving oneself and being misguided by the
devil.
Ma'roof Karkhi aus, said, "To ask for paradise without performing deeds is to commit a
sin. Without being kind and observing pure deeds it is deception to hope for intercession.
And to hope for His mercy Who is not obeyed is a mighty ignorance."
Hasan Busri ales, said, "O servants of Allah! Shun false desires and tall hopes, for, it is an
unreal utopia. There are many who have fallen into it. By Allah, Allah has not bestowed
on anyone the world merely on his wishes and will not make him eligible for success in the
hereafter because of that."
Amr ibn Mansur als, wrote to one of his disciples, "O foolish one! You wish for a long life

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and you place hope in Allah for His mercy in spite of your bad habits? Come to your
senses. You are occupied in trying to achieve the impossible."
SECTION-III
الفَضل الثَّالِثُ
WEALTH IS NOT BAD FOR THE GOD-FEARING
(٥٢٩٠) عَنْ رَجُلٍ مِنَّ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ كُنَّا فِيْ مَجْلِيٍ فَطَلَةَ عَلَيْنَا تَسُولُ اللّهِ صَلَّى
اللّهُ عَلَيْهِ وَسَلَّمَ وَعَلَى رَأْسِهِ أَثَرُ مَآءٍ فَقُلْنَا يَارَسُولَ اللَّهِ نَرْكَ طَيِّبَ النَّفْسِ قَالَ آَجَلُ قَالَ تَُّ خَاصَ الْقَوْمُ فِى
ذِكْرِ الْغِلِى فَقَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَا بَاسَ بِالْخِلَى لِمَّنِ اتَّقَى اللَّهُ عَزَّ وَجَلَّ وَالصِّحَّةُ لِمَنِ اتَّقُى
خَيْرٌ مِنَ الْخِنِى وَطِيْبُ النَّفْسِ مِنَ النَِّيُمِ - (رواه احمد)
:
صلی اللهعليه وسلم of the Prophet رضى الله عنهم (One of the sahabah (Prophet's Companions .5290
narrated: we were sitting in an assembly when Allah's Messenger ,là . came
to us. He had on his head some moistness and we said, "O Messenger of Allah, we
find you to be in a delighted state." He said, "Indeed!"
The sub narrator continued: Then, the men turned to talk about wealth (whether
richness was good or bad). Allah's Messenger صلى الله عليه وسلم said, "There is nothing
wrong for a man to possess wealth if he fears Allah, Mighty and Glorious, But, a
sound health is better than wealth for him who fears Allah, and cheerfulness is a
blessing" (of Allah for which the recipient must thank Allah. The Quran says that
you will be asked about it, in its verse 102: 8).1
WEALTH IS THE SHIELD OF A BELIEVER
(٥٢٩١) وَعَنُ سُفْيَانَ الثَّوْرِيِّ قَالَ كَانَ الْمَالُ فِيْمَا مَفِى يُكْرَهُ فَأَمَّا الْيَوْمّ فَهُوَ تُرُسُ الْمُؤْمِنِ وَقَالَ لَوْلًا
هذِهِ الذَّنَا نِيْرٌ لَتَمَنْدَلَ بِنَا هُوَّلَاءِ الْمُلُوْكُ وَقَالَ مَنْ كَاتَ فِي يَدِهِ مِنْ هُذٍهٍ شَىْءٍ فَلْيُصْلِحُهُ فَإِنَّهُ زَمَاٌ إِ
إِحْتَاجَ كَانَ آَقَّلَ مَنْ يَبْدُلُ دِيْنَةٍ وَقَالَ الْخَلَالُ لَّا يَجْتَمِلُ الشَّرَفَ - (رواه فى شرح السنة)
5291. Sayyiduna Sufyan Thawri ale, said that in the past, property was considered
to be distasteful (because people were ascetic and content). To day, however, it is
said to be a believer's shield (because needs of people have increased and the State
pays no attention to their plight).
He added, "If there were no dinars (with us), these kings would disgrace us."
He said also, "He who does possess some of these, must use them judiciously (and
not be wasteful) because we are in times when the first thing he will abandon is his
religion."
He said further, "The lawful property does not tolerate extravagance."2
COMMENTARY: What one earns through hard work is lawful and should not be spent on
unnecessary things. His savings would come to his aid when he faces difficulty. Besides,
lawful earnings are never much they are just enough to cover basic needs.
1 Musnad Ahmad # 5-382, Ibn Majah # 2141.
2 Sharh us-sunnah (Holy Prophet's practice) # 4098(Beghawi)

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SIXTY YEARS OF AGE IS OLD AGE
(٥٢٩٢) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُنَادِىُ مُنَارٍ يَوْمَ الْقِيْمَةِ أَيْنَ أَبْنَاءُ السِّتِّيْنَ
وَهُوَّ الْعُمْرُ الَّذِى قَالَ اللهُ تَعَالِى أَوَلَمْ نُعَيِّرُكُمْ مَا يَتَذَكَّرُ فِيْهِ مَنْ تَذَكَّرَ وَجَاءَ كُمُ النَّذِيْرُ - رَوَاهُ الْبَيْمَقِىُّ فِىْ
◌ُعَبٍ الْإِيمَانِ-
5292. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The one who is deputed to announce will call out on the day of resurrection,
"Where are the sixty-year olds?" (Let them step forward to give their reckoning.) It
is the age of which Allah, the Glorious, says:
أَوَلَمْ نُعَمِّرُكُمْ مَا يَتَذَكَّرُ فِيْهِ مَنْ تَذَكَّرَ وَجَاءَ كُمُ النَّذِيْرُ
(What, did We not grant you a long life enough for one to be admonished who
would be admonished? And there came to you the warner ... }(35: 37)1
COMMENTARY: The 'warner' could refer to the Qur'an or to Allah's Messenger. It could
also mean old age and death. One who is given a long life should not miss the opportunity
to do something for the next world. He will be subjected to a strict reckoning in the next
world.
GOOD DEEDS & LONG LIFE FETCH HIGH RANKS
(٥٢٩٣) وَعَنْ عَبْدِ اللَّهِ ابْنِ شَدَّارٍ قَالَ إِكَّ نَفَرًّا مِنْ بَنِى عُذْرَةَ ثَلْقَةَّ أَتَوُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَاسْلَهُوْا
قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ يَكْفِيْنِيُهِمْ قَالَ طَلْحَةُ أَنَا وَكَانُوْا عِنْدَهُ فَبَعَثَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ
وَسَلَّمَ بَعْنَّا فَخَرَج فِيْهِ أَحَدِهُمْ فَاسْتَشْهَدَ ثُؤَّ بَعَثَ بَعْفًا فَخَرَجَ فِيْهِ الْآخَرُ فَاسْتُشُهِدَ ثُؤَّ مَاتَ القَّالِثُ عَلَّى
فَرَاشِهِ قَالَ قَالَ طَلْحَةُ فَرَأَيْتُ هُؤُلَاءِ القَّلْفَةِ فِي الْجَنَّةِ وَرَآَيْتُ الْمَيِّتَ عَلَى فِرَائِهِ أَمَامَهُمْ وَالَّذِىٌ اسْتُشْهِد
اخِرًّا يَلِيُّ وَاَ وَلُهُمْ يَلِيْهِ فَدَخَلَنِيْ مِنْ ذُلِكَ فَذَكَّرْتُ لِلَّنِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ذلِكَ فَقَالَ وَمَا أَنْكِّرُتَ مِنْ
ذُلِكَ لَيْسَ أَحَدْ اَ فْضَلَ عِنْدَ اللّهِ مِنْ مُؤْ مِنٍ يُعَمَّرُ فِي الْإِسْلَامِ لِتَسْبِيُحِهِ وَتَكْبِرٍ، وَقَمْلِئله۔
5293. Sayyiduna Abdullah ibn Shaddad «can , narrated that three men of the Banu
Udhra came to the Prophet صلى الله عليه وسلم and embraced Islam. (They stayed on the
learn religion, but since were unable to meet their ends,) Allah's Messenger sie and.
,offered, "I." So رضى الله عنه asked, "Who would support them?" Sayyiduna Talhah وسلم
they stayed with him. Meanwhile, the Prophet dispatched an army and one of them
joined it and (during fighting) he was martyred. Again, he sent an army in which
another (of them) enlisted himself. He (too) was martyred. Then, the third man
dies on his bed.
The sub narrator said that Talhah us a +, continued his narration, saying, "I saw
them, all three, in paradise. The one who had died on his bed was ahead of them.
He who had been martyred second followed him and he who was the first to be
1 Bayhaqi in Shu'ab ul eeman # 10254.

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martyred was after him. This perplexed me. So, I mentioned it to the Prophet anL.
¡laj olo. He asked, 'What worries you in that? In Allah's esteem, no one is more
excellent than a believer who is given a long life in islam so that he glorifies Him,
magnifies Him and declares His unity.' (And engages in other forms of worship,
getting more opportunity to do that.)"1
COMMENTARY: The man who was martyred in the second battle lived longer than the
HIFat, go, his deeds exceeded those of the first martyr and he gained more excellence. The
third man who died on his bed lived the longest of the three and performed more deeds
than the two others. Though the two were martyrs, this third one had more deeds to his
credit and so was more excellent. But, we must make the same assumption as we had
made in the hadith (tradition) of Ubayd ibn Khalid As ano, (# 5286) that he too longed to
participate in jihad (crusade). Since he had a sincere intention to do that, he had the same
Fank as a martyr had.
LIFE OF A WORSHIPPER
(٥٢٩٤) وَعَنْ مُحَمَّدٍ بُنِ آَيْ عُمَيْرَةً وَكَانَ مِنْ أَصْحَابٍ رَسُوْلِ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِكَ عَالَّذِ
خَرَّ عَلَى وَجْهِهِ مِنْ يَّوْمِ وُلِدَ إِلَى أَنْ يَّمُوْتَ هَرِمَا فِيْ طَاعَةِ اللَّهِ لَّرَهُ فِي ذَلِكَ الْيَوْمِ وَلودَّ انَّهِ رُمْ إِلَى الأَلْهَا
كَيْمَا يَزْ دَادَ مِنَ الْآَجْرِ وَالقَّوَابِ- رَوَاهُمَا أَحْمَدُ۔
5304, Sayyiduna Muhammad ibn Abu Umayrah (mc) or Amirah), who was one of
the sahabah (Prophet's Companions) رضى الله عنهم of Allah's Messenger صلى الله عليه وسلم , said,
# a man bows himself in (worship and) obedience to Allah from the time he was
Born to the day he died of old age, he would deem it negligible on that day (of
feelfreetion) and would long to be sent back to the world to earn more reward and a
higher rank."2
COMMENTARY: To have a long life is a great blessing of Allah provided it is not wasted.
father, it should be spent in good work, worship of Allah and obedience to Him. The
more the good deeds, the more the reward and that is an asset of the hereafter.
THI& # gameone prostrates himself to Allah all his life - from birth to old age - doing
nglning for his world, he would yet yearn on seeing the reward and recompense in the
Hereafter to have a second chance to amass more good deeds.
Musnad Ahmad # 1-164.
Musnad Ahmad # 4-185.
.
,

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CHAPTER - V
AT-TAWAKKUL (TRUST IN ALLAH) & PATIENCE
بَابُ الشَّوكُلِ وَالصَّهْرِ
The root word is (J5;) wakala) (Js,1)ookoolu). It means to entrust, to hand over, to rely on
someone and give up work (be cause of that).
The noun of this word is (cJu ;) wakaalat) and (cJu;) rakaalat).
The word (Jss) tawakkul) is derived from it. It means to demonstrate one's helplessness
and to trust and rely on another. The noun form of it is (3)&;) tuklaan).
In the terminology of Shari'ah (divine law) tawakkul (trust in God) is that a man should
entrust his affairs and work to Allah, surrendering his design and effort. And he depends
not on himself, his strength and his ability, relying completely on Divine decree and
Allah's will, In other words, he must be convinced that his own design and effort, as well
as his personal power and ability cannot alter Allah's will and decree. That which is
ordained for him cannot transpire.
As it is tawakkul (trust in God) is observed for all affairs, but it is applied particularly to
provision. It is a conviction that Allah is the guaranteed Sustainer of the creatures. While it
is not a condition for tawakkul (trust in God) to be perfect to abandon lawful and outward
means and sources of livelihood, yet it is necessary not to trust and rely on these means
and sources. It is related to the heart and is based there. If one is convinced at heart that
Allah has given the assurance then tawakkul (trust in God) is strong and perfect. It means
that if the working limbs are suspended and one behaves as if handicapped then that is not
a sign of true tawakkul (trust in God). Also, to employ apparent designs and plans to earn
a livelihood does not negate tawakkul (trust in God).
As for some Sufis and mystics and seekers of Divine awareness who abandon the apparent
means and sources of livelihood, their action is merely an exception. Their objective is to
affirm their degree of tawakkul (trust in God) and to employ their soul to the utmost
exercise and endeavour and to sever their sight of hopes from the means and sources.
Besides, they aim is to have a perfect conviction that the apparent means and sources are
not an assurance of receiving the provision.
Some people maintain that a man's belief that Allah is the Sustainer makes him
independent of the necessity of the means and sources of livelihood and of the effort to
earn and to work for that. But, this is the kind of tawakkul (trust in God) that is adopted in
the initial stage. Or, to be independent means that the creature must sever every kind of
emotional (and intellectual) relationship and reliance on the means and sources and effort
and working, meaning that he should not even imagine that he gets his provision because
of these things or that they are effective in this regard.
Accordingly, when anyone attains the final stage of
1. tawakkul (trust in God), it is also the end of it.
2. It is not a negation of tawakkul (trust in God) for him to use the means and sources and
efforts to earn and to work for that. Even at this stage, he has perfect belief in Allah as the
Sustainer, though he works for his livelihood through the sources and means etc. And, his
conviction does not shake in the least even when he abandons these things completely. For
example, if he sows the seed for date trees and gets the produce forthwith, contrary to
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Translation & Commentary of MISHKATUL MASAABIH
Vol.4
custom, or gets the produce after some years, according to custom, then his faith will not
waver in the least. There will be no difference to him, either way.
The fact is that when anything becomes apparent or comes into existence in a normal way
through its regular means and sources the omnipotence of the creator is more known and it
grows a stronger faith, for, the appearance of a thing without any mean and causes, as in
contrary to custom, there is only that one thing that accurs while anything that appears in a
normal manner it is brought about through many, strong links and firm laws of nature.
Besides, to abandon the means and sources is to shut them off and make them meaningless
though Allah has created them for man only. To use them is not contrary to the Divine
will.
.
SABR( .. ) OR PATIENCE: The second part of the caption is (+)- sabr) or patience. Its
dictionary meaning is 'to stop,' 'to prevent,' 'to forbid the soul from something,' In Persian
it is (s) - shakibayi). In the terminology of Shari'ah (divine law), sabr (patience)is when
one is between piety and evil and is pulled either way, one must compel one's soul to opt
for piety and shun evil.
Shaykh Najmuddin Kubra al >, said that sabr (patience)means 'to come out of the
pleasures of the soul by means of effort and struggle or exercise, and to keep the soul away
from things dear to it and attractive and pleasant to it.'
It is written in the Awarif, that the best kind of sabr (patience)is what is exercised for
Allah's sake. It should be by turning to Him, truthfully and sincerely. One should be lost
in His Being, attributes and perfect power, and be engrossed in them perpetually, severing
all desires of the soul and its thoughts.
He also said that sabr (patience)is both kinds fard (compulsory) (obligatory) and
supererogatory. The former is exercised when discharging the obligatory duties and
abandoning the forbidden things. The supererogatory (or optional) can be of many kinds
some of which are mentioned here:
(i)
To endure poverty, need, severe conditions, and pain.
(ii)
To show patience when grieved or facing hardship.
(iii)
To conceal one's difficulties and anxieties.
(iv)
To abstain from complaining and grumbling.
(v)
To conceal one's internal conditions and excellences.
It must be known that there are many kinds of sabr, both fard (compulsory) and
optional (nafl). . There are many people who cannot observe all kinds of sabr.
Though there are many kinds of it and the word is applied to different situations, but
generally it is applied to hardships, trials and unpleasant affairs. It is like (S) shukr)
gratitude which is a wide embracing term and has many kinds of applications, but it is
applied particularly to receiving blessings, bounties and provision.
MORE ABOUT TAWAKKUL (TRUST IN GOD) & SABR
Of the things that obstruct man from worship of Allah, the greatest obstacle is the quest for
economic well-being. It is to earn a livelihood. Clearly, a man is naturally tuned to the
things on which depends his survival. He may observe asceticism and righteousness and
give up the worldly bounties but how may he cope with such things as are essential for his
existence, like food, drink and clothing, etc. He cannot obtain these things without effort.
He has to strive, work and mingle with people to earn these things Shari'ah (divine law)
has shown him the most assured path to meet his demand and it is called tawakkul (trust