For how long will you busy in your heads and your minds - thinking of dunya (this world), chasing the endless materialistic things?...
Allah says, 'For how long will you chase these worldly things with each other? Competing with one another? Until you visit the grave? For how long is the dunya going to keep you away from me - in your mind, in your hearts? Wait till I get you in the grave.'
Sura Takathur contains heavy verses for you and I, will Allah get us in the grave? Are we going to him happy?
All the things of the dunya you and I chase - USELESS will it be when we come to the grave, it will not benefit us one iota.
Let this be a stern warning to the people, the Muslims and my family members(you know who you are) who drown themselves into the vices of this dunya as if no tomorrow exists nor the hereafter. Your houses, wealth, status will not help you one bit in the grave nor the afterlife. You will certainly have to account for every single penny and material Allah bestowed upon you and account for them. Where will your dominance, arrogance, enmity, jealousy be in the grave or that fateful day when we stand trial in front of our Lord? There will be no respite, but there is still time while possible, use it for good.
Showing posts with label competing over this world. Show all posts
Showing posts with label competing over this world. Show all posts
Sunday, September 9, 2012
Sunday, June 24, 2012
The 'pomp & glitter' of this deceiving dunya (this world)
"Do not let the temporary and little charms of this world distract you and entice you and do not say tomorrow and tomorrow, for indeed you do not know when you will be heading to Allaah.” — Al Hasan Al Basri
As Al Hasan Al Basri wisely once said: “A sign that Allah has turned away from a servant is that He makes him busy with matters that are of no concern to him.” - isn`t this the case today?
Friday, June 15, 2012
The Evils Of Craving For Wealth And Status
by Ibn Rajab
Islamic Network
The first type of craving for wealth is that a person has extreme love for wealth and also relentlessly exerts efforts to attain it - via means which are lawful - being excessive in that, striving hard and making painstaking efforts and toiling in order to attain it.
It has been reported that this hadeeth was in response to the appearance of some elements of this, as at-Tabaraanee reports from `Aasim ibn `Adiyy, radiyallaahu `anhu, who said, `I bought a hundred shares from the shares of Khaybar and that reached the Prophet sallallahu `alayhi wa sallam so he said
"Two ravenous wolves remaining amongst sheep whose owner has lost them
will not be more harmful than a Muslim`s seeking after wealth and status is to his
Deen.”[1]
There is nothing more to chasing after wealth than the wastage of a person's noble life for that which has no value. Instead he could have earned a high rank (in Paradise) and everlasting bliss, but he lost this due to his craving after provision - which had already been assured to him and allotted to him, and it was not possible for anything to come to him except what was decreed for him - then on top of this he does not benefit from that, but rather abandons it and leaves it for someone else.
He departs from that and leaves it behind so that he will be the one held accountable for it, yet someone else benefits from it. So in reality he is only gathering it for someone who will not praise him for that, whilst he himself goes on to One who will not excuse him for that - this itself would indeed be enough to show the blameworthiness of this craving.
The person who has this craving wastes his valuable time and engages himself in that which is of no benefit to himself - in journeying and exposing himself to dangers in order to amass that which will only benefit someone else, so it is as is said:
"So one who spends his days in gathering wealth Out of fear of poverty - then he
has achieved only poverty."
It was said to a wise man, "So and so has amassed wealth," so he said, "Then has he amassed days in which to spend it?" It was said, "No." So he said, "Then he has amassed nothing!"
It was also said in some narrations from the People of the Book, "Provision has already been allotted and the one greedy for wealth is deprived. Son of Aadam! If you spend your life in seeking after this world then when will you seek after the Hereafter?" "If you are unable to do good deeds in this world, then what will you do on the Day of Resurrection?"
I
bn Mas`ood, radiyallaahu `anhumaa, said,
"Certain faith (yaqeen) is that you do not make the people happy by angering
Allaah, and that you do not envy anyone for that which Allaah has provided, and
that you do not blame anyone for something which Allaah has not given you -
since provision will not be brought on by a person's craving after it, nor will it be
repelled by a person's disliking it. Indeed Allaah through His Justice has made joy
and happiness dependent upon having certain faith and contentment, and He has
made worries and sorrow spring from doubt and displeasure."
One of the Salaf (predecessors) said:
"Since predecree (qadr) is a reality then craving is futile. Since treachery exists in
people's characters then trusting everybody is to expose oneself to humiliation.
Since death awaits everybody, then being satisfied with this world is
foolishness."
`Abdul-Waahid ibn Zayd (from the successors of the Taabi`een of Basrah, died after 150H) used to swear by Allaah that a person's craving after this world was more fearful to him than his worst enemy. He also used to say,
“O my brothers! Do not grow up craving after his riches and increase in earnings
or wealth, rather look upon him with the eye of one who detests that he is
preoccupying himself with that which will cause his ruin tomorrow in the Place of
Return - and is proud with that."
He also used to say,
"Craving is of two types: Craving which is an affliction and craving which is
beneficial. As for the craving which is beneficial, then it is one's desire for that
which is obedience to Allaah, and as for the craving which is an affliction then it is
a person's craving after this world."
Craving after this world torments a person, he is preoccupied and does not attain joy or pleasure whilst amassing - since he is preoccupied. He does not find time - due to his love of this world – for the Hereafter, and is preoccupied with that which will perish and forgets that which will abide and remain.
In this regard a person said,
“Do not envy a brother who craves after riches – rather look upon him with
aversion. Indeed the one who craves is preoccupied with his wealth from having
any happiness due to his belongings."
Someone else said in this regard:
“O gatherer and miserly one being watched closely by time which is wondering
which of its doors it should close. You have gathered wealth, but think have you
gathered for it - O gatherer of wealth - days in which you can spend it. Wealth is
hoarded away with you for those who will inherit it - The wealth is not yours
except on the day when you spend it. Satisfaction is for the one who settles in its
neighborhood And in its shade he finds no worries to disturb him."
A wise person wrote to a brother of his who desired this world:
"To proceed, you have become one who craves after this world. It will serve you
whilst taking you away from it with accidents, illnesses, calamities and infirmity. It
is as if you have not seen one who craves prevented from what he desires, nor
one who shuns this world granted provision, nor one who died despite having
great wealth, nor one who is fully satisfied in this world with a small amount."
A desert Arab rebuked a brother of his for covetousness, saying,
"O my brother you are a seeker and one sought. You are being sought by One
whom you cannot escape, and you are seeking that for which you have been
sufficed. O brother, it is as if you have not seen one who craves being prevented,
nor one who shuns the world being granted provision."
A wise man said,
"The people who have the greatest degree of restlessness are the envious, those
who have the greatest degree of happiness are the contented. Those who
persevere most through suffering are those who are covetous. Those who have
the simplest and most pleasant life are those who most strongly refuse this world.
The one who will suffer the greatest regret is the scholar whose actions
contradict his knowledge."
The second type of craving after wealth is that in addition to what has been mentioned in the first type, he also seeks wealth through unlawful means and withholds people's rights - then this is definitely blameworthy greed and covetousness. Allaah, the Most High, says:
“And whoever is saved from his covetousness, such are those who are
successful.” [Surah al-Hashr (59):9]
It is reported in Sunan Abee Daawood from `Abdullaah ibn `Amr, radiyallaahu 'anhu, from the Prophet sallallahu `alayhi wa sallam that he said,
"Beware of greed (avarice) for indeed greed (avarice) destroyed those who came
before you. It ordered them to cut off ties of relationship so they cut off ties of
relationship, and it ordered them to be miserly so they were miserly, and it
ordered them to commit sins so they committed sins."[2]
It is reported in Saheeh Muslim from Jaabir, radiyallaahu 'anhu, that the Prophet sallallahu `alayhi wa sallam said,
"Beware of greed (avarice), since greed (avarice) destroyed those who came
before you. It led them to shed their blood and make lawful what was forbidden
for them."[3]
Some of the scholars say, "
Avarice is eager craving which causes a person to take things which are not
lawful for him, and to withhold the rights of others. Its reality is that a person
craves that which Allaah has forbidden and prohibited him from, and that one is
not contented with the wealth and womenfolk and whatever else Allaah has made
lawful for him. So Allaah, the Most High, has made lawful for us that which is
good from foods, drinks, clothing and women and has forbidden us to acquire
these things except by lawful means and He made lawful for us the blood and
wealth of the Unbelievers and those fighting against us. He also forbade us from
everything impure from foods, drinks, clothing and women, and He forbade us
from seizing people's wealth and spilling their blood unjustly. So he who limits
himself to that which is permitted for him is a Believer, and one who goes beyond
that into what he has been forbidden - then this is blameworthy avarice which is
inconsistent with Eemaan (true faith in belief, word and action).
Therefore the Prophet sallallahu `alayhi wa sallam informed that avarice causes a person to cut off relations, commit sins and to be miserly - and miserliness is a person's clinging on greedily to what he has in his hand. Whereas avarice is seeking to obtain that which does not belong to him unjustly and wrongfully - whether it is wealth or something else. It is even said that it is the head of all sins - this was how Ibn Mas`ood, radiyallaahu `anhu, and others from the Salaf explained avarice and greed. So from this the meaning of the hadeeth of Aboo Hurairah, radiyallaahu 'anhu, will be understood. He reports that the Prophet sallallahu `alayhi wa sallam said,
"Avarice (shuhh) and Eemaan will not combine in the heart of a Believer."
This is part of a hadeeth whose wording is, "
Dust in the way of Allaah and the smoke of Hell-Fire will never combine in the
belly of a servant, nor will avarice and Eemaan ever combine in the heart of a
servant."[4]
Also in another hadeeth from the Prophet sallallahu `alayhi wa sallam he said
"The best of Eemaan is self-restraint (sabr) and compliance/liberality
(musaamahah)."[5]
Sabr here has been explained to be withholding oneself from forbidden things, and musaamahah as the carrying out of the obligatory actions.
Also the word shuhh (avarice) may sometimes be used to mean bukhl (miserliness) and vice-versa, however in origin they are different in meaning, as we have mentioned.
If the person's craving after wealth reaches this level then the deficiency it causes in a person's Religion is clear - since failing to fulfill what is obligatory and falling into what is forbidden reduce one's Religion and Eemaanwithout a doubt to the point that nothing but a little remains of it.
Footnotes
1 [It is quoted by al-Haithumee in Majma` uz-Zawaa`id (10/250) and he attributed it to at-Tabaraanee in al-Awsat and said, "Its isnaad is hasan (good)."] 2 [Reported by Aboo Daawood (transl. vol.2, p.445, no.1694), and al-Haakim (1/415) who declared it saheeh and adh-Dhahabee agreed, and Ahmad reports it (2/159, 195) with similar wording. I (Badr `Abdullah al-Badr) say: Its isnaad is saheeh.] 3 [Reported by Muslim (transl. vol.4, p.1366, no. 6248) and others and others, an-Nawawee said in explanation of the hadeeth, "al-Qaadee `Iyaad said: It is possible that this destruction was the destruction of those whose blood was spilled who were mentioned here, and it is possible that it is destruction in the Hereafter - and this is more apparent, and it is possible that it means destruction in both this world and the Hereafter. A number of people have said that avarice/greed (shuhh) is more severe than miserliness (bukhl) and causes the person to withhold to a greater degree. Some say that it is miserliness combined with covetousness. Some say that miserliness is with reference to specific actions whereas avarice/greed is general. Some say that miserliness is in particular actions and avarice/greed is with reference to wealth and good actions. Others say that avarice/greed is desiring that which one does not possess and being miserly about what one does possess."] 4 It is reported by Ibn Abee Shaibah (5/344), Ahmad, an-Nasaa'ee (6/13,14)... and its chain of narration is hasan lighairihi (good due to supports).] 5 [This hadeeth has been reported from four Companions: (i) `Umayr ibn Qataadah al-Laythee, by al-Bukhaaree in at-Taareekhul-Kabeer (3/2/530) and al-Haakim (3/ 626), (ii) Jaabir ibn `Abdillaah - by Ibn Abee Shaibah in al-Eemaan (no.43) and Ibn Hibbaan in al-Majrooheen (3/136), (iii) `Amr ibn `Abasah - by Ahmad (4/375) and (iv) `Ubaadah ibn as-Saamit - by Ahmad (5/319), and the hadeeth is saheeh due to these chains - and Allaah knows best.]
Islamic Network
It has been reported that this hadeeth was in response to the appearance of some elements of this, as at-Tabaraanee reports from `Aasim ibn `Adiyy, radiyallaahu `anhu, who said, `I bought a hundred shares from the shares of Khaybar and that reached the Prophet sallallahu `alayhi wa sallam so he said
"Two ravenous wolves remaining amongst sheep whose owner has lost them
will not be more harmful than a Muslim`s seeking after wealth and status is to his
Deen.”[1]
There is nothing more to chasing after wealth than the wastage of a person's noble life for that which has no value. Instead he could have earned a high rank (in Paradise) and everlasting bliss, but he lost this due to his craving after provision - which had already been assured to him and allotted to him, and it was not possible for anything to come to him except what was decreed for him - then on top of this he does not benefit from that, but rather abandons it and leaves it for someone else.
He departs from that and leaves it behind so that he will be the one held accountable for it, yet someone else benefits from it. So in reality he is only gathering it for someone who will not praise him for that, whilst he himself goes on to One who will not excuse him for that - this itself would indeed be enough to show the blameworthiness of this craving.
The person who has this craving wastes his valuable time and engages himself in that which is of no benefit to himself - in journeying and exposing himself to dangers in order to amass that which will only benefit someone else, so it is as is said:
"So one who spends his days in gathering wealth Out of fear of poverty - then he
has achieved only poverty."
It was said to a wise man, "So and so has amassed wealth," so he said, "Then has he amassed days in which to spend it?" It was said, "No." So he said, "Then he has amassed nothing!"
It was also said in some narrations from the People of the Book, "Provision has already been allotted and the one greedy for wealth is deprived. Son of Aadam! If you spend your life in seeking after this world then when will you seek after the Hereafter?" "If you are unable to do good deeds in this world, then what will you do on the Day of Resurrection?"
I
bn Mas`ood, radiyallaahu `anhumaa, said,
"Certain faith (yaqeen) is that you do not make the people happy by angering
Allaah, and that you do not envy anyone for that which Allaah has provided, and
that you do not blame anyone for something which Allaah has not given you -
since provision will not be brought on by a person's craving after it, nor will it be
repelled by a person's disliking it. Indeed Allaah through His Justice has made joy
and happiness dependent upon having certain faith and contentment, and He has
made worries and sorrow spring from doubt and displeasure."
One of the Salaf (predecessors) said:
"Since predecree (qadr) is a reality then craving is futile. Since treachery exists in
people's characters then trusting everybody is to expose oneself to humiliation.
Since death awaits everybody, then being satisfied with this world is
foolishness."
`Abdul-Waahid ibn Zayd (from the successors of the Taabi`een of Basrah, died after 150H) used to swear by Allaah that a person's craving after this world was more fearful to him than his worst enemy. He also used to say,
“O my brothers! Do not grow up craving after his riches and increase in earnings
or wealth, rather look upon him with the eye of one who detests that he is
preoccupying himself with that which will cause his ruin tomorrow in the Place of
Return - and is proud with that."
He also used to say,
"Craving is of two types: Craving which is an affliction and craving which is
beneficial. As for the craving which is beneficial, then it is one's desire for that
which is obedience to Allaah, and as for the craving which is an affliction then it is
a person's craving after this world."
Craving after this world torments a person, he is preoccupied and does not attain joy or pleasure whilst amassing - since he is preoccupied. He does not find time - due to his love of this world – for the Hereafter, and is preoccupied with that which will perish and forgets that which will abide and remain.
In this regard a person said,
“Do not envy a brother who craves after riches – rather look upon him with
aversion. Indeed the one who craves is preoccupied with his wealth from having
any happiness due to his belongings."
Someone else said in this regard:
“O gatherer and miserly one being watched closely by time which is wondering
which of its doors it should close. You have gathered wealth, but think have you
gathered for it - O gatherer of wealth - days in which you can spend it. Wealth is
hoarded away with you for those who will inherit it - The wealth is not yours
except on the day when you spend it. Satisfaction is for the one who settles in its
neighborhood And in its shade he finds no worries to disturb him."
A wise person wrote to a brother of his who desired this world:
"To proceed, you have become one who craves after this world. It will serve you
whilst taking you away from it with accidents, illnesses, calamities and infirmity. It
is as if you have not seen one who craves prevented from what he desires, nor
one who shuns this world granted provision, nor one who died despite having
great wealth, nor one who is fully satisfied in this world with a small amount."
A desert Arab rebuked a brother of his for covetousness, saying,
"O my brother you are a seeker and one sought. You are being sought by One
whom you cannot escape, and you are seeking that for which you have been
sufficed. O brother, it is as if you have not seen one who craves being prevented,
nor one who shuns the world being granted provision."
A wise man said,
"The people who have the greatest degree of restlessness are the envious, those
who have the greatest degree of happiness are the contented. Those who
persevere most through suffering are those who are covetous. Those who have
the simplest and most pleasant life are those who most strongly refuse this world.
The one who will suffer the greatest regret is the scholar whose actions
contradict his knowledge."
The second type of craving after wealth is that in addition to what has been mentioned in the first type, he also seeks wealth through unlawful means and withholds people's rights - then this is definitely blameworthy greed and covetousness. Allaah, the Most High, says:
“And whoever is saved from his covetousness, such are those who are
successful.” [Surah al-Hashr (59):9]
It is reported in Sunan Abee Daawood from `Abdullaah ibn `Amr, radiyallaahu 'anhu, from the Prophet sallallahu `alayhi wa sallam that he said,
"Beware of greed (avarice) for indeed greed (avarice) destroyed those who came
before you. It ordered them to cut off ties of relationship so they cut off ties of
relationship, and it ordered them to be miserly so they were miserly, and it
ordered them to commit sins so they committed sins."[2]
It is reported in Saheeh Muslim from Jaabir, radiyallaahu 'anhu, that the Prophet sallallahu `alayhi wa sallam said,
"Beware of greed (avarice), since greed (avarice) destroyed those who came
before you. It led them to shed their blood and make lawful what was forbidden
for them."[3]
Some of the scholars say, "
Avarice is eager craving which causes a person to take things which are not
lawful for him, and to withhold the rights of others. Its reality is that a person
craves that which Allaah has forbidden and prohibited him from, and that one is
not contented with the wealth and womenfolk and whatever else Allaah has made
lawful for him. So Allaah, the Most High, has made lawful for us that which is
good from foods, drinks, clothing and women and has forbidden us to acquire
these things except by lawful means and He made lawful for us the blood and
wealth of the Unbelievers and those fighting against us. He also forbade us from
everything impure from foods, drinks, clothing and women, and He forbade us
from seizing people's wealth and spilling their blood unjustly. So he who limits
himself to that which is permitted for him is a Believer, and one who goes beyond
that into what he has been forbidden - then this is blameworthy avarice which is
inconsistent with Eemaan (true faith in belief, word and action).
Therefore the Prophet sallallahu `alayhi wa sallam informed that avarice causes a person to cut off relations, commit sins and to be miserly - and miserliness is a person's clinging on greedily to what he has in his hand. Whereas avarice is seeking to obtain that which does not belong to him unjustly and wrongfully - whether it is wealth or something else. It is even said that it is the head of all sins - this was how Ibn Mas`ood, radiyallaahu `anhu, and others from the Salaf explained avarice and greed. So from this the meaning of the hadeeth of Aboo Hurairah, radiyallaahu 'anhu, will be understood. He reports that the Prophet sallallahu `alayhi wa sallam said,
"Avarice (shuhh) and Eemaan will not combine in the heart of a Believer."
This is part of a hadeeth whose wording is, "
Dust in the way of Allaah and the smoke of Hell-Fire will never combine in the
belly of a servant, nor will avarice and Eemaan ever combine in the heart of a
servant."[4]
Also in another hadeeth from the Prophet sallallahu `alayhi wa sallam he said
"The best of Eemaan is self-restraint (sabr) and compliance/liberality
(musaamahah)."[5]
Sabr here has been explained to be withholding oneself from forbidden things, and musaamahah as the carrying out of the obligatory actions.
Also the word shuhh (avarice) may sometimes be used to mean bukhl (miserliness) and vice-versa, however in origin they are different in meaning, as we have mentioned.
If the person's craving after wealth reaches this level then the deficiency it causes in a person's Religion is clear - since failing to fulfill what is obligatory and falling into what is forbidden reduce one's Religion and Eemaanwithout a doubt to the point that nothing but a little remains of it.
Footnotes
1 [It is quoted by al-Haithumee in Majma` uz-Zawaa`id (10/250) and he attributed it to at-Tabaraanee in al-Awsat and said, "Its isnaad is hasan (good)."] 2 [Reported by Aboo Daawood (transl. vol.2, p.445, no.1694), and al-Haakim (1/415) who declared it saheeh and adh-Dhahabee agreed, and Ahmad reports it (2/159, 195) with similar wording. I (Badr `Abdullah al-Badr) say: Its isnaad is saheeh.] 3 [Reported by Muslim (transl. vol.4, p.1366, no. 6248) and others and others, an-Nawawee said in explanation of the hadeeth, "al-Qaadee `Iyaad said: It is possible that this destruction was the destruction of those whose blood was spilled who were mentioned here, and it is possible that it is destruction in the Hereafter - and this is more apparent, and it is possible that it means destruction in both this world and the Hereafter. A number of people have said that avarice/greed (shuhh) is more severe than miserliness (bukhl) and causes the person to withhold to a greater degree. Some say that it is miserliness combined with covetousness. Some say that miserliness is with reference to specific actions whereas avarice/greed is general. Some say that miserliness is in particular actions and avarice/greed is with reference to wealth and good actions. Others say that avarice/greed is desiring that which one does not possess and being miserly about what one does possess."] 4 It is reported by Ibn Abee Shaibah (5/344), Ahmad, an-Nasaa'ee (6/13,14)... and its chain of narration is hasan lighairihi (good due to supports).] 5 [This hadeeth has been reported from four Companions: (i) `Umayr ibn Qataadah al-Laythee, by al-Bukhaaree in at-Taareekhul-Kabeer (3/2/530) and al-Haakim (3/ 626), (ii) Jaabir ibn `Abdillaah - by Ibn Abee Shaibah in al-Eemaan (no.43) and Ibn Hibbaan in al-Majrooheen (3/136), (iii) `Amr ibn `Abasah - by Ahmad (4/375) and (iv) `Ubaadah ibn as-Saamit - by Ahmad (5/319), and the hadeeth is saheeh due to these chains - and Allaah knows best.]
Wednesday, June 13, 2012
"...And what is this dunya (life) except the enjoyment of delusion." [Noble Qur`an, 5:20]
image: studentforums.biz
اعْلَمُواْ أَنَّمَا الْحَيَوةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِى الاٌّمْوَلِ وَالاٌّوْلْـدِ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرّاً ثُمَّ يَكُونُ حُطَاماً وَفِى الاٌّخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّهِ وَرِضْوَنٌ وَمَا الْحَيَوةُ الدُّنْيَآ إِلاَّ مَتَـعُ الْغُرُورِ
Allah the Almighty tells mankind: “Know that the life of this world [dunya] is but amusement, vain talk, adornment, pompous boasting to one another and competition in the increase of wealth and children—like the example of rain (Ghayth) whose [resulting] plant growth pleases the farmers then it dries up and you see it turning yellow, then it becomes scattered debris; But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure; And what is this life except the enjoyment of delusion” -(Noble Qur`an, Sura Al-Hadeed, 57:20).Prophet Muhammad ﷺ (may Allah be pleased with him) said: “Be in this life like a stranger or a traveler.” This saying reminds believers that our stay is temporary in this dunya (world) and that we should thus live like travelers, taking only those (good deeds) we need to get to our desired destination—Paradise. Mankind can easily get caught up and lost in this dunya (world) and forget that there is a much bigger reason behind this life. In this sense, the world that we live in is like the Matrix and Islam exposes us to the reality. -(The WakeUp Project)
Do not compete over this fleeting dunya (world)
Excerpts from 'Finding Peace in this World' by Anwar Al-Awlaki:
Ata ibn Rabah (عطاء بن أبي رباح) has said, one of the benefits of remembering death is not competing over this dunya (world). ['You will not fight or compete with people of this world over this world']. And that which causes you to have tranquility in your heart, because what makes people anxious and obnoxious is competing over material things. Because this world is small and our desires are large, nothing can satisfy this desire of human beings.
Prophet Muhammad ﷺ (peace be upon him) said, 'if the son of Adam had a valley of gold, he would request another one and nothing would please the son of Adam, nothing would shut him up except dirt. Nothing would satisfy this greed except the dirt.' When you go back to the dirt that would close and terminate all of your desires.
Look at the wars now around the globe, what are they fighting for? Its over money, wealth and this dunya. Its over oil, land and natural resources, that is why wars happen. All this is happening for the sake of this dunya, all for what? Just diverting our attention away from the truth. These wars are masked, there is an underlying motive. If humans beings, were to think about death they would be pleased with what Allah the Almighty has given them and they would not complete over this world.
As Al Hasan Al Basri has said: “A sign that Allah has turned away from a servant is that He makes him busy with matters that are of no concern to him.” - isn`t this the case today?
Saturday, December 10, 2011
Do not compete over this dunya (world)
Excerpts from 'Finding Peace in this World' by Anwar Al-Awlaki:
Ata ibn Rabah (عطاء بن أبي رباح) has said, one of the benefits of remembering death is not competing over this dunya (world). ['You will not fight or compete with people of this world over this world']. And that which causes you to have tranquility in your heart, because what makes people anxious and obnoxious is competing over material things. Because this world is small and our desires are large, nothing can satisfy this desire of human beings.
Prophet Muhammad ﷺ (peace be upon him) said, 'if the son of Adam had a valley of gold, he would request another one and nothing would please the son of Adam, nothing would shut him up except dirt. Nothing would satisfy this greed except the dirt.' When you go back to the dirt that would close and terminate all of your desires.
Look at the wars now around the globe, what are they fighting for? Its over money, wealth and this dunya. Its over oil, land and natural resources, that is why wars happen. All this is happening for the sake of this dunya, all for what? Just diverting our attention away from the truth. These wars are masked, there is an underlying motive. If humans beings, were to think about death they would be pleased with what Allah the Almighty has given them and they would not complete over this world.
As Al Hasan Al Basri has said: “A sign that Allah has turned away from a servant is that He makes him busy with matters that are of no concern to him.” - isn`t this the case today?
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