The description of the house in which Prophet (Peace be upon him) use to live with Aisha (Radiy Allah anha)

It was about six feet wide, had earthen walls and the roof was of leaves and twigs. To prevent rain water from seeping in the roof was covered with a blanket. The roof was so low that a person standing upright could touch the roof. There was a single shuttered door, which was never closed; a blanket served as a curtain. Close to the room, on a slightly higher level was another small room, which Muhammad (Peace be upon him) occupied on the one occasion when he had boycotted the Mothers of the believers. A mat, a thin mattress, a pillow filled with the bark of trees, a leather water bag, a small plate for dates and a glass for drinking water were all the things in the room. There were none of the signs of worldly wealth and pomp, but this little room was filled with spiritual treasures. 

Source: Great Women of Islam

A loaf of bread is sufficient for him

There are numerous stories related concerning Imam Ahmad bin Hanbal's piety, which confirm each other. He would not accept money from governor or ruler due to his piety and when Al-Mutawakkil sent him ten thousand dirhams with one of his chamberlains, the chamberlain said to him: " He send salutations of peace to you and he says to you spend this." But he refused to accept it. The chamberlain said to him: "Oh, Abu 'Abdullah! I fear that your refusal will cause enmity between you and him, so it is in your interest to accept it." And he left it with him and departed. 

Then at the end of the night, Imam Ahmad called his family, his nephews and his dependents and said: "I have not slept this night because of this money." So they sat with him and they wrote the names of those in need among the followers of Hadeeth and others among the inhabitants of Baghdad and Al-Bashrah, then in the morning, he distributed it among the people in fifty, a hundred, and two hundred, leaving not even a dirham. Among those to whom he gave were Abu Kuraib and Abu Sa'red Al-Ashajj. He gave away the bag in which it came and did not give anything of it to his family even though they were in direst o straits and the most urged need. Then his son, Salih came and took a piece of it for his son, and Imam Ahmad- may Allah have mercy on him- said nothing.

The Caliph was informed that he had given the whole of this gift in charity, until nothing remained of it and that he had given the bag in charity. 'Ali bin Jhm said: "Oh, Commander of the faithful! He accepted it from you and gave it in charity on your behalf. What does Ahmad want with money? A loaf of bread is sufficient for him." Upon which, the Caliph replied: "That is true." 

Source: The biography of Imam Ahmed bin Hanbal by Salahuddin Ali Abdul Mawjood

The asceticism of Easa (Jesus)

Ibn Abu Ad-Dunya narrated from Fudail bin Iyad, saying: Prophet Easa (Alaihi Salam) was asked:” O Jesus! How do you walk on the water? “ He replied: “With my faith I have (in Allah) and certainty” They said: “But we also have faith as you have faith and we also have certainty as you have certainty”.

Jesus said: “So come and walk”. So they walked with him on the waves and they drowned. Jesus said to them: “What happened to you” They said “We are frightened of the waves” Jesus said: “Do not you fear the Lord of the waves?”

Then he took them out of the water. Then he stroked the earth with his hand and took its dust, and when he opened them there was gold in one hand and pebbles in another. He asked them:  “Which one do you like most.” They said: “Gold”  He said “But they are just the same to me”.

Jesus wore clothes made of wool, ate from leaves, and had no home, no family, no wealth and property and nothing to save for tomorrow. It is said that he ate from the earnings of his mother out of her spinning work.

Sha’bi said: whenever the Day of Judgment was mentioned to him, he cried and said:” It is not befitting for the son of Mary that the Day of Judgment is mentioned in front of him, and he keeps quiet”.

Jesus said to his disciples: “As the kings and rulers have left the wisdom for you, you leave the Dunya (the materials) for them”.

He also said: “Ask me, I am kindhearted person, and I am insignificant in my own eyes.”

He also said to his disciples: “Eat of barley breads and drink of pure water and go out from this world feeling safe (from harm). The sweetness of this world is the bitterness of the Hereafter and the bitterness of this world is the sweetness of the Hereafter. Allah’s true slaves do not live in luxuries. I am saying truly that the worst of you is a scholar who gives preference of his desires over his knowledge. “

It is also reported from him sating “O weak son of Adam! Fear Allah wherever you maybe, live in this world like a guest and take the mosques as a home, and teach your eyes to cry, and your body to endure, and your heart to reflect. And do not worry about tomorrow’s provision, because it is a sin.”

Source: Stories of the Prophets (P.568) by Imam Imaduddin Abul-Fida Ismail Ibn Kathir Ad-Dimishqi 700-774H / Rendered into English by Rashad Ahmad Azami

The evil scholar who craves for wealth and status

Aboo Bakr al-Aajurree, who was one of the wise scholars and teachers at the start of the fourth century, wrote at treatise about the manners and the sentiments of the scholars and it is one of the best works on this topic. One who studies it will know from it the way of the scholars of the Salaf, and will know the innovated ways contrary to their way.

So he describes the evil scholar at length, from this description is that:

"He has become infatuated with love of this world, and with praise, honor and position with the people of this world. He uses knowledge as an adornment just as a beautiful woman adorns herself with jewellery for this world, but he does not adorn his knowledge with action upon it.” He then mentions a lengthy speech and then says, “So these characteristics and their like predominate in the heart of one who does not benefit from knowledge, so whilst he carries these attributes his soul will come to have love of status and position – so that he loves to sit with kings and the sons of this world. The he loves to share in their opulent lifestyle, sharing their lavish attire, their comfortable transport, servants, fine clothing, delicate bedding and delicious food. He will love that people throng to his door, that his saying is listened to, and that he is obeyed – and he can only attain the latter by becoming a judge (qaadee) – so he seeks to become one. Then he is unable to attain it except at the expense of his Religion, so he debases himself to the rulers and their helpers, serving them himself and giving them his wealth as a tribute. He remains silent when he sees their evil actions after entering their palaces and homes.

Then on top of this he may praise their evil actions and declare them good due to some false interpretation in order to raise his position with them. So when he has accustomed himself to doing this over a long period of time and falsehood has taken root in him – then they appoint him to the position of judge (qaadee) and in so doing slaughter him without a knife.”

Then they have bestowed such a favour upon him that he is obliged and has to show his gratitude to them – so he takes great pains to make sure that he does not anger them and cause them to remove him from his position. But he has no concern about whether he angers his Lord, the Most High, so he misappropriates the wealth of orphans, widows, the poor and the needy, and wealth bequested as waaf (religious endowment) for those fighting Jihad and the nobles of Makkah and al-Madeenah, and wealth which is supposed to be of benefit to all the Muslims – but instead he uses it to satisfy his clerk, chamberlain and servant. So he eats that which is haram and feeds with that which is haram and increases that which is a proof against him. So woe to the one whose knowledge which the Prophet (salAllahu ‘alayhi wa sallam) sought refuge from and ordered us to seek refuge from.

This is the knowledge which the Prophet (salAllahu ‘alayhi wa sallam) mentioned, saying, “Those amongst the people receiving the severest punishment on the Day of Resurrection is the scholar who is not given benefit through his knowledge by Allaah.”

He (salAllahu ‘alayhi wa sallam) used to say,

(Allaahumma innee a’oodhubika minal arba’i, min `ilmin laa yanfa`u, wa min qalbin laa yakhsha`u, wa min nafsin laa tashba`u, wa min du`aa in laa yusma`u)

“O Allaah I seek Your refuge from knowledge which does not benefit; from a heart which does not fear; from a soul which is never satisfied; and from a supplication which is not heard."

And he (salAllahu ‘alayhi wa sallam) used to say:

(Allaahumma inne as`aluka `ilman naafi`an, wa a`oodhubika min `ilman laa yanfa`u)

“O Allaah I ask You for beneficial knowledge, and I seek Your refuge from knowledge which does not benefit.”

This was said by Imaam Aboo Bakr al-Aajuree, rahimahullaahu ta`aala who lived at the end of the fourth century and corruption increased and multiplied greatly since his time – and there is no might and no strength except by Allah's will.

Source: The Evil Of Craving For Wealth And Status By: al-Haafidh ibn Rajab al-Hanbalee (d.795H) rahimahullah Translated By: Aboo Talhah Daawood ibn Ronald Burbank

Doing without the life of this world in preference for the Hereafter

Allah (Subu’haanhu Wata’aala) says (which means):

"Whatever is with you will be exhausted, and whatever is with Allah [of good deeds] will remain.” [Surah An-Nahl (16), Ayah 96.]

"And the life of this world is but amusement and play! Verily, the home in the Hereafter, that is the life indeed, if they but knew." [Surah Al-'Ankabut

(29), Ayah 64.]

"The life of this world is only the enjoyment of deception.” [Surah Ale- Imran (3), Ayah 185.]

"Say: ‘Short is the enjoyment of this world. The Hereafter is [far] better for him who fears Allah, and you shall not be dealt with unjustly in the very least.'"[Surah An-Nisa (4), Ayah 77.]

"Nay, you prefer the life of this world; but the Hereafter is better and more lasting." [Surah Al-A'la (87), Ayat 16-17.]

The Qur'an is replete with verses which tell us to do without the life of this world and its fleeting, short-lived pleasures and which encourage us to work for the Hereafter, which is better and more lasting.

Abstaining from the transitory pleasures of this life and preferring the Hereafter are by no means inseparable, for only those who forsake the pleasures of this world long for the Hereafter. Ibn-Taymiyyah said, "To eschew [the pleasures of this] life is [in fact] to forsake what is of no benefit to the Hereafter."

The Prophet (Peace be upon him) said, "By Allah, the life of this world, compared to that in the Hereafter, is but like someone who puts his finger in the sea, so let him see what it brings out. "

He (Peace be upon him) also said, "The most truthful word ever uttered by a poet is that in which [the poet] Labeed says, ‘Verily, everything apart from Allah is but falsehood'."

And, "What have I to do with this world! I am no more in this world than a traveler who sought the shade of a tree then left it and continued [his journey]. "

And, "If this world had the value of a mosquito's wing in the sight of Allah, no disbeliever would have had a drink of water from it."

And, "Eschew the life of this world and Allah will love you."

The Qur'an and the Sunnah both encourage people to eschew this evanescent life and long for the everlasting bliss of the Hereafter.

Allah (Subu’haanhu Wata’aala)  says (which means),

"The description of Paradise which the righteous are promised is that in it are rivers of water, the taste and smell of which are not changed; rivers of milk of which the taste never changes; rivers of wine, a joy to those who drink; and rivers of honey pure and clear. In it there are for them all kinds of fruits; and forgiveness from their Lord." [Surah Muhammad (47), Ayah 15.]

"[It will be said to the true believers]. My worshippers! No fear shall be on you this Day, nor shall you grieve, [you] who believed in Our Signs and were Muslims. Enter Paradise, you and your wives, in happiness. Trays of gold and cups will be passed round them, [there will be] therein all that the one's inner-selves could desire, all that the eyes could delight in, and therein will you abide forever. And this is the Paradise which you have been made to inherit because of your [good] deeds which you used to do [in the life of the world]. Therein for you will be fruits in plenty, of which you will eat [as you desire]." [Surah Az-Zukhruf (43), Ayat 68-73.]

"Verily, al-muttaqoon (the pious and righteous) will be in the midst of Gardens and Rivers (paradise). In a seat of truth (Paradise), near the Omnipotent King (Allah, the All-Blessed, the Most High, the Owner of Majesty and Honour).” [Surah Al-Qamar (54), Ayat 54-55.]

"Some faces, that Day, will beam (in brightness and beauty) – looking at their Lord." [Surah Al-Qiyaamah (75), Ayat 22-23.]

[Other] faces, that Day, will be joyful, pleased with their striving [for their good deeds which they did in this world, along with the true faith of Islamic monotheism]. In a High Garden (Paradise), where they shall hear no harmful speech nor falsehood; therein will be a running spring; therein will be thrones [of dignity] raised high, and cups set at hand, and cushions set in rows, and rich carpets [all] spread out.” [Surah Al-Ghaashiyah (88), Ayat 8-16.]

The Prophet(Peace be upon him)  said, "You will see your Lord with your own eyes, just as you see the moon, never tiring of seeing Him."

He (Peace be upon him) also said, "The space taken up in the Hereafter by something as little as the whip of one of you is better than the whole of this earth and what is on it."

He (Peace be upon him) also said, "The smallest distance from Paradise is better than all the land over which the sun rises and sets."

The life of this world, therefore, is not a place of abode for a Muslim. It is rather a place of testing and trials. The Prophet said, "This world is the prison of a believer and the paradise of a disbeliever."

Indeed a Muslim has another abode, of which he is aware and for which he longs. He wants no more of this life than the provisions of good works necessary for completing the journey to his true home and that of Adam (as) before him. A journey towards Paradise, the width of which is as the width of the Heavens and the Earth. And if this life, with its pleasures and joys, stands as an obstacle on the road to Paradise, the believer will step over it by eschewing it and emptying the heart of any desire for it.

Az-Zuhd is to abandon all that is of no benefit in the Hereafter. It is therefore of utmost importance to forsake this life, which is bound to stand as a barrier between us and the Hereafter. Imam Ahmad said, "Eschewing worldly pleasures (Az-Zuhd) is to shorten the hopes."

It has also been said that Az-Zuhd is belittling the world and wiping affection for it from the heart. Ibn Al-Qayyim said, "Those who possess knowledge are in accord that the Eschewing of the world means the departure of the heart from the abode of this world to that of the Hereafter."

He also said, "Desiring the Hereafter can only be achieved by eschewing life of this world; and eschewing life of this world could only be achieved after taking two correct looks. The first is to look at the shortness of life, its quick disappearance and vileness. The second is to look at the Hereafter, its inevitability, eternity, constancy, the excellence and honour of its pleasures and joys, and the difference between it and what is here in this life. Allah (Subu’haanhu Wata’aala)  says (which means), "But the Hereafter is better and more lasting." [Surah Al-A'la (87), Ayah 17.]

Ibn Al-Qayyim also said, "The servant's love for this life and his acceptance of it is proportionately related to his slowness and prevarication in obeying Allah and seeking the Hereafter." How true are Ibn Al-Qayyim's words! This is why we have said that eschewing the worldly pleasures and seeking success in the Hereafter are important provisions for a Muslim who seeks to serve his religion, a provision without which there could be no sacrifice or selfless offering of the self required for the victory and superiority of Islam.

Once this provision is lacking, all efforts come to an end.

The Qur'an has chided those believers who have taken pleasure in this life, saying (which means),

"O you who believe! What is the matter with you, that, when you are asked to march forth in the Cause of Allah (Jihad), you cling heavily to the earth? Do you prefer the life of this world to the Hereafter? But little is the enjoyment of the life of this world, as compared with the Hereafter." [Surah At-Taubah (9), Ayah 38.]

Then Allah (Subu’haanhu Wata’aala) promised them the severest punishment if they neglect this duty, saying (which means),

"If you march not forth, He will punish you with a painful torment and will replace you by another people, and you cannot harm Him at all, and Allah is Able to do all things." [Surah At-Taubah (9), Ayah 39.]

Love for the life of this world, the attachment of the heart to it and the striving of the limbs for its sake all deter the servant to fight Jihad in the way of Allah. On the other hand, selling this life for the Hereafter is the catalyst for fighting in the way of Allah,

"Let those fight in the cause of Allah who sell the life of this world for the Hereafter.” [Surah An-Nisa (4), Ayah 74.]

Indeed, it is the selling of this life for the Hereafter which makes one disdain all the harm one might suffer for the sake of Allah, "So decree whatever you desire to decree, for you can only decree (regarding) the life of this world." [Surah Ta-Ha (20), Ayah 72.]

It is the selling of this life for the Hereafter which enticed Anas bin Nadhir to fight bravely in the Battle of Uhud until he sustained over eighty injuries, before finally falling as a martyr in the way of Allah. He sensed the winds of Paradise near Uhud, so he rushed towards it and Allah honored him with martyrdom before anyone else. It is the forsaking of life of this world in preference to the , Hereafter which filled the heart of ‘Umair bin Al-Hamam when he heard the Messenger of Allah(Peace be upon him)  , saying on the day of the Battle of Badr, "Rise to a Paradise the width whereof is as the width of the heavens and the Earth." He said, "O Messenger of Allah, is Paradise as wide as the heavens and the Earth?" He (Peace be upon him) replied "Yes." To which he said: "Excellent! Excellent!". So he(Peace be upon him)  said: "What induced you to say ‘Excellent! Excellent!’", he said "O Messenger of Allah, I hope to be of its inhabitants." The Prophet (Peace be upon him) said, "You shall be of them!" ‘Umair then produced some dates and started eating them, then he said, "If I were to live for as long as it would take me to eat these dates, it would be too long a life." He threw the dates to one side and then fought until he was killed.

This is the type of men that we lack today. It is the only type capable of working for Islam. We will never be able to be like these men in their courage, daring and sacrifice unless we become like them in their forsaking of this life in preference to the Hereafter. Books of Hadeeth and Seerah are replete with shining examples of such personalities who have sold this world for the Hereafter. We can only acquire their qualities of bravery, boldness and selfless sacrifice when we follow in their footsteps regarding their eschewing of this world. We will surely fail, however, if we wish to fight Jihad and strive hard for the cause of this religion without employing the ways and means to achieve such a goal and without severing the material ties that hold us down to the earth.

What we mean by eschewing worldly pleasures (Az-Zuhd) is not the forbidding of the permissible and lawful, such as money, food and marriage. Nor does it mean lowering our heads, keeping low profiles and insisting on assuming inferior appearances. The type of Az Zuhd which we mean is represented in three points:

1.    Forsaking what is forbidden

This is an obligation of individual responsibility (Fard Ain) for every single Muslim.

2.    Eschewing undesirable things and the peripheral aspects of the legally acceptable things

This type of Az-Zuhd is commendable and necessary for members of the Muslim Jama'ah if they wish to prevail in this life. We have little time for such peripherals, besides the fact that they will distract us from firmly adhering to and working for our faith.

3.    Eschewing life in general by `having it in the hands' and not making it a preoccupation of the heart

If worldly gains disappear after having enjoyed them, one is not saddened by the loss, nor does one rejoice in making such gains after long having been deprived of them.

Source: In Pursuit of Allah’s Pleasure by Dr. Naajeh Ibrahim, Sheikh 'Aasim 'Abdul Maajid, Sheikh 'Esaam-ud-Deen Darbaalah /Supervised by: Dr. Sheikh Umar Abdur Rahman /Translated by: A. Ibrahim Al-Arabi Ben Razzaq

The piety of Umar bin Abdul Azeez

Umar bin Abdul Azeez is considered fifth caliph among the Khulafa ar-Rashideen(The rightly guided caliphs). Most of the scholars among Muslims say that the Khulafa ar-Rashideen are five:Abu bakr, Umar, Uthman, Ali, and Umar bin abdul Azeez. (May Allah be Pleased with them)

Before becoming caliph Umar bin Abdul Azeez wore showy and costly clothes. However, after becoming caliph he adopted the life style of a poor in his food and clothing. 

Malik bin Dinar relates “People used to say,”If anyone can be said to be a Zahid(ascetic), he is Umar bin Abdul Azeez. (Because the world came to him and he renounced it).

After Umar bin Abdul Azeez took oath for caliphate, they brought a horse from the royal stable for him. But he refused by saying his personal mule was sufficient for him. And when he was returning home his slave said to him, “You look sad”. He said, “If anybody has a right to be grieved today, it is me. Is it a light burden? Before I am asked to explain the written register of my actions, I will have to give the people their dues”. And when he entered his house, he started weeping until his beard became wet. His wife becoming alarmed and asked him whether he was well. He said, “How can I be well? The burden of the entire ummah has been put around my neck. I have been overburdened with the naked, the hungry, the sick, the oppressed, the travelers, the captives, the children, and the poor with large families. I am weeping for the fear of being asked to render accounts and my possible failure to do so on the day of Reckoning”.

After becoming caliph he said to his wife, “Deposit all your jewelry in the treasury or I shall part with you, because I don’t like that you, your jewelry and I should live under the same roof”. His wife soon sent all her jewelry to the treasury. 

Yunus bin shabib says, “I had seen Umar bin Abdul Azeez before he became caliph. Then the belt of his trouser was sunken into his abdomen due to his plumpness but after he became caliph he became so thin that each and every bone could be counted”.

Umar bin Abdul Azeez’s son says, “Abu Jafar Mansoor asked me about his wealth when he died. I said four hundred dinars and had he lived a few more days, it would have come down more”.

Maslama bin Abdul Malik says, “I visited Umar bin Abdul Azeez during his sickness. I saw that he was wearing a dirty shirt. I said to my sister (that is his wife), “Why don’t you wash his shirt? She said “He has no other shirt to change into”.

His slave Abu Omayya says, “One day I said to my master’s respectable wife, “I am sick of eating lentils” she said, “Your master eats them daily”

His wife states during his caliphate when he used to come home from outside he would go in to prostration and he would fall asleep weeping. When he woke, he would start weeping again. 

Sayeed bin Saweed says that once when Umar bin abdul Azeez came to lead the congregational prayer on Friday, he saw his shirt had patches in front and in the back. A man said to him,” Amir al Muminun, Allah has given you everything. Why don’t you get new clothes tailored? He continued to ponder for some time with his head bent and then said, “Moderation in prosperity and forgiveness in power are great things”.

Once he asked his slave to heat water for him. The slave went and brought it by heating it in royal kitchen. When he came to know where it came from, he sent firewood worth a dirham to replace it. 

It was his custom that so long as people kept sitting by him and talking about affairs of state, he kept the lamp of the treasury burning and when they left, he put it out and lit his own lamp.

Mohamed ibn Fadala relates that Abdullah (son of Umar bin Abdul Azeez) passed by an ascetic who lived on an island. The ascetic saw him and went to him though he had never gone to anyone before and began to say to him,” Do you know why I came to you?” He replied in the negative. Then he said,” Simply because you are son of a righteous and just Imam(leader).

Ata relates that Umar bin Abdul Azeez used to gather legal scholars at night and discussed death and Doomsday with them causing him to weep so much as if there was a dead body in front of him. Abi Sayeb says that he had not seen a man greater in fearing Allah than Umar bin Abdul Azeez.

Obaid bin Hassan says that when his end came and the pain of death started, he asked the people to leave him alone and everybody went out. Maslama bin Abdul Malik and his wife Fatima bin Abdul Malik remained standing at the door. They heard him say, “Bismillah, (in the name of Allah), Please come. These faces are neither of men nor Jinn” and then he recited, (Quran translation) “That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqun (pious).(28:83).

When Imam Hasan al Basri was informed of his death, he said, “The best man in the world has died”.

*Information taken from “The history of Islam” by Akbar Shah Najeebabadi

Abu Bakr's fear of Allah

One day Abu Bakr (RadhiyAllah anhu) entered a garden where he saw a bird standing under the shade of the tree. He sighed deeply and said: O bird! how lucky you are. You eat from tress and take shade under them. when you die you do not have fear of reckoning on the day of judgement. I wish i were just like you.

It is said that Abu Bakr had a slave who used to give him a portion of his daily income as the masters share. Once he brought him some food , and Abu Bakr took a morsel out of it. Then the slave said to him:" you always inquired about the source of what I bring to you, but today you have not done so". Abu Bakr replied "I felt so hungry that i failed to do that. Tell me now, whence did you bring this food".

The slave said: "Before embracing Islam, I practiced soothsaying. During these days, I came across some people for whom I practiced some of my charms. They promised to pay me for that later on. I happened to pass by these people today, while they were engaged in a marriage ceremony, and they gave me this food". On saying this Abu Bakr exclaimed " Ah You would have surely killed me? Then he tried to disgorge the morsel he had swallowed, but he could not do so, and his stomach had been quiet empty. Somebody suggested him to take some water to his fill and then reach it. Thereupon Abu Bakr sent for a goblet of water and kept on taking water and forcing it out , till he vomited the morsel.

Somebody remarked "May Allah have Mercy on you! you put yourself to such a trouble for a single morsel. To this Abu Bakr replied : " I would have thrust it out even if I had to lose my life for I heard the Prophet Peace be upon him say " Any flesh which has grown out of unlawful earnings will not enter Paradise" I therefore made haste to clear my stomach from this morsel lest any portion of my body should receive nourishment from it".

Abu Bakr used to say " I wish I were a tree that would be cut and done away with it".

When Abu Bakr was praised he used to say : "O Allah you know me better than I do, I know my self better than them . O Allah let me be better than I think I am, forgive me for what they do not know about me, and do not hold me accountable for what they say about me".

Source: Biographies of the rightly guided Caliphs

This life of deception

by Imam Ibn Al-Qayyim

This worldly life is like an unchaste woman, who is not satisfied with one husband. So! be satisfied with whatever Allah grants you from this worldly life.

Walking thereon is like walking in a land that is filled with beasts, and water that teams with crocodiles. That which causes delight, turns to be the source of grief. Pain is found in the midst of pleasures, and delights are derived from its sorrows. As a bird sees the wheat, so does one’s insight perceive polytheism, while vain desires render its holder blind.

Lusts were granted in abundance to humans, but those who believed in the unseen turned away from them, while those who follow their lusts were caused to regret.

The first category, are those, in which Allah says,

(They are on (true) guidance from their Lord, and they are the successful.)(Al-Baqarah, 2:5)

However, the other category, are those to whom Allah says

(0 you disbelievers)! Eat and enjoy yourselves (in this worldly life) for a little while. Verily, you are the Mujrimun (polytheists, disbelievers, sinners, criminals, etc.).(Al-Mursalat, 77:46)

When the successful ones are aware of the reality of this worldly life being sure of the inferiority of its degree, they overcame their vain desires for the sake of the Hereafter. They have been awakened from their heedlessness to remember what their enemies took from them during their period of idleness. Whenever they perceive the distant journey they must undertake, they remember their aim, so it appears easy for them. Whenever life becomes bitter, they remember this verse, in which Allah says,

(This is your Day which you were promised). (Al Anbiya’, 21:103)

Source: Al-Fawaid

Striving in Worship of Salaf

The Salaf have understood the Deen of Allah as well as the essence of this life and its inescapable leading to the Hereafter, so they felt aversion for the distractions and the tribulations of the world. They found no sleep and their heart kept away from desires. They kept above the insignificant concerns of life. Their biographies abound with stories that show their striving in righteousness, repentance and their strong will in worship and humbleness.

Al-Hasan al-Basri said, "Whoever competes with you in the Deen then try to surpass him, and whoever competes with you in the matters of this life then throw it back at him." Whenever he missed a Salah in congregation, ibn `Umar radhiallahu `anhu used to fast one day, pray for one whole night and free a slave.

Abu Musa al-Ash`ari used to apply himself so much in worship at the end of his life that he was told, "Why don't you slow down and be gentle with yourself?" He replied, "When the horses are released for a race and are close to the finish line, they give all the strength they have. What is left of my life is less than that." He maintained the same level of devotion and worship until he died.

Mawriq al-`Ajli said, "I did not find an example, for the believer in this life, better than a man on a plank in the sea, imploring, 'O Lord, O Lord', hoping that Allah would save him."

Usamah said, "Whenever you see Sufyan ath-Thawri, it is as if you see someone in a ship fearing to drown. One would often hear him say, 'O Lord save me, save me!" Fatimah bint Abdil Malik, the wife of the Khalifah `Umar ibn `Abdil-Aziz said, "I have never seen a person offering a salah or fasting more than he did, or a person fearing the Lord more than him. After offering Salat-ul-Isha, he would sit down and cry until he becomes sleepy, then he would wake up again and continue crying until sleep overtakes him."

Amir ibn Abdullah was once asked, "How can you tolerate being awake all night, and thirsty in the intense heat of the day?" He replied, "Is it anything more than postponing the food of the day to nighttime, and the sleep of the night to daytime? This is not a big matter." When the night came, he would say, "Remembrance of the heat of hellfire has taken sleepiness from me." And he would not sleep until dawn.

Ahmad ibn Harb said, "I wonder how the one who knows that above him, paradise is being embellished, and below him, the hell-fire is being kindled, and yet sleeps between them!" Waqi` said, "Al Amash was almost seventy years old and he never missed the first takbirah (for salah in the masjid). I used to visit him frequently for more than two years and never saw him make up for even one rakah."

Abu Hayan related that his father said, "Ar-Rabi` ibn Khuthaym was crippled and used to be carried to the congregational salah. So people told him, "You have an excuse (for not coming)." He said, "I hear 'hayya `alas-salah', the call to salah; so if you can come to it even by crawling, do so", paraphrasing a hadith.

Abull-Mawahib ibn Sarsari said concerning Imam Abul-Qasim ibn Asakir, "I have never seen the like of him, and none had encompassed as many good characteristics as he did concerning his adherence to one way for forty years, making salah in the first row unless he had an excuse, i`tikaf during Ramadan and the ten days of Thul-Hijjah, and the lack of desire to accumulate properties and build houses, as he forbade himself these. He turned away any position of imam or speaker, though they were offered to him, and he devoted himself to enjoin good and forbid evil, and he would not fear anyone in that."

Source: Al-jumu'ah Magazine

The Description of Ali ibn Abu Talib

Diraar bin Damirah Kinaani رحمه لله once came to Mu'aawiya رضى لله عنه , who asked him to describe Ali رضي الله عنه, Diraar bin Damirah Kinaani رحمه لله said, "Would you excuse me?" Mu'aawiya رضي الله عنه replied, "You cannot be excused." Diraar bin Damirah Kinaani continued,

"If I have to say something, then I swear by Allaah that Ali رضي الله عنه was a man of high objectives (with immense honour).

He was a man of tremendous strength who always spoke decisively and passed judgement with utmost justice. Knowledge seemed to burst forth from his every limb (people learned something from his every word, action and even when he did nothing) and wisdom spoke through him from every angle. He kept aloof from the world and its attraction, taking comfort from the night and its darkness."

By Allaah, Ali رضي الله عنه shed many tears and remained in deep thought for long periods. He would often turn his hands over and address himself. He liked simple clothing and coarse (unrefined) food. By Allaah He was just like one of us and when we met with him, he would make us sit close to him and ensured that he answered our every question. Despite him being close to us and us being close to him, we were too overawed to speak to him. When he smiled, his teeth appeared to be a string of pearls.

He showed enormous respect towards men learned in the matters of Deen and he showed great love towards the poor. In front of him, a powerful person never expected to succeed in his false claims and a weak person never lost hope in his justice."

"Allaah is Witness to the night when I once saw him sitting in his Mihraab when the night had already drawn its curtains and the stars had vanished. He was holding his beard and bending over, displaying the distress of a person bitten by a scorpion. He wept like a bitterly grieved person and I can still hear his cries echoing in my ears as he repeated the words, 'Yaa Rabbanaa! Yaa Rabbanaa! (Oh our Rabb! Oh our Rabb!)' In this way, he humbled himself before Allaah .

He then address the world saying, '0 world! Are you trying to deceive me? Are you staring expectantly at me? Get away! Get away and use your charms on someone else because I have divorced you thrice. Your life is short, your company is demeaning and people easily get into trouble because of you. Oh dear! Oh dear! The provision (for the journey to the Aakhirah) is meagre, the journey is long and the road is frightening."'

(Upon hearing this,) Tears flowed uncontrollably from the eyes of Mu'aawiya رضي الله عنه onto his beard and he began wiping them away with his sleeve. The people present were also choked with their weeping. Mu'aawiya then said, "That was indeed an accurate description of Abul Hasan ( Ali رضي الله عنه ).

May Allaah have mercy on him. 0 Diraar, what was your reaction to his death?" Diraar bin Damirah Kinaani رحمه لله replied, "I felt the anguish of a woman whose only child is slaughtered in her lap, whose tears neither stop nor does her grief diminish." After saying this, Diraar bin Damirah Kinaani رحمه لله stood up and left.

Source: Hayatu Sahaba ( Quoted from ' Abu Nu'aym (Vol.1 Pg.84). In his book isti'aab (Vo1.3 Pg.44), Ibn Abdil Barr has also reported this narration from Hirmaazi who hailed from Hamdaan and who reported the same from Diraar Sadaa'i.)

The characteristics of the believers

Yahya ibn Muadh (rahimahullah) gathered the characteristics of the believers in one of his essays as follows, "It is to be full of modesty, and to be harmless too. To be full of goodness and not to be corrupt. For the tongue to be truthful, for the words to be little and to be plentiful in good action. To have little slip-ups and not to be excessive. To be good to one's relatives, building closeness between them. To be dignified and grateful. To be full of contentment if Allaah restricted some provision. To be forbearing and friendly to his brothers. To be compassionate and chaste. Not to curse, swear, insult, backbite, nor to gossip. Not to be hasty, envious, hateful, arrogant nor vain. Not to lean towards worldliness, nor to extend long hopes and wishes. Not to sleep too much nor to be absent-minded, nor to show-off nor be hypocritical. Not to be selfish, but to be soft and cheerful, not servile. Loving for the sake of Allaah, being pleased for His sake and being angry only for His sake. His provision is taqwaa (reverential fear of Allaah). His worries are what will happen to him in the Afterlife. His friends remind him. His beloved is His Protector and Master. His struggle is for the Afterlife."

Source: From the characteristics of the Salaf by Ahmed Fareed

Prophet( Peace be upon him) the leader of Zahids

Zuhd is an often misunderstood term, most probably because among certain people- namely certain followers of Sufi orders-it is taken to an extreme; or it is understood only on a superficial level. In the Arabic language a Zahid -one who practices Zuhd- is someone who is abstemious, austere, and self denying in his life style. As an Islamic term a Zahid is someone who abjures worldly pleasures and comforts for the sake of Allah and because through leading a self denying existence in this life he hopes to enjoy a comfortable and pleasure-filled life in the hereafter.

Suffice it to say, the Prophet (Peace be upon him) was the imam (the leader)of all Zahids. His Zuhd was based on his certain knowledge that this world is a fleeting abode: Its pleasures are few, limited and temporary; and life passes by so quickly that all people who live to be old agree that their lives went by quickly, that it seemed only yesterday that they were children. Such a life, therefore, cannot be compared to the everlasting life of the hereafter.

The Prophet(Peace be upon him) kept his sight focused on the hereafter being very cognizant of what Allah has prepared for his believing slaves in terms of rewards, comforts, pleasures and eternal bliss. As such, he refused to take from this world anything that was above and beyond his basic needs. He (Peace be upon him) understood that the more he possesses in this life the more attached one becomes to this world.

The prophet (Peace be upon him) was a Zahid not by force of circumstances, but by choice. As the leader of a Nation, but moreover as a favored and beloved Prophet of Allah, he (Peace be upon him) could have had mountains of gold and silver; he (Peace be upon him) could have led a luxurious and a comfortable lifestyle. He (Peace be upon him) only had to ask Allah and he would have been given great wealth. But he (Peace be upon him) preferred to follow the way of Zuhd, to save his share of good things for the hereafter. As a result of that choice, he(Peace be upon him) spent many nights of his life hungry; at times, at least a month would pass by without a cooking fire being ignited in his house. During such periods of hardships, he (Peace be upon him) would either go hungry for days or he (Peace be upon him) and his family would survive on water and dates. As one of his wives, stated it never occurred that he (Peace be upon him) ate a satisfying amount of barley bread for three consecutive nights. He (Peace be upon him) would sleep not on a real mattress, but on a makeshift bed that was made of straw, one that would leave mark on his side of his body. On various occasions of his life he (Peace be upon him) would stave off the pangs of hunger by tying a rock around his stomach. His companions who themselves suffered frequently from want were often saddened to see the sign of hunger on the prophets (Peace be upon him) face.

As for the prophets house, it was neither of bricks, nor cement, nor any other strong resistant and long lasting material; it was, on the contrary, made of simple clay. It was small and its roof was low. And rather than depend on the help of his companions the prophet (Peace be upon him) once left his armor as a collateral with a Jew so that he would borrow from him thirty Sa's of dates. (A single Sa’ is equal to four handful of something). His clothing was simple and plain, and never once did he sat at a dining table to eat. He underwent such hardships in order to discipline his soul, to preserve his faith ant to be deserving of the promise that Allah made to him:
[And verily, your Lord will give (all,i.e,.good)so that you shall be well-pleased](Quran 93:5)

Upon receiving wealth (such as certain kinds of war booty), the prophet (peace be upon him) would distribute it among the people, without keeping a simple dirham for himself. If he (Peace be upon him) hoped that certain people would embrace Islam, he (Peace be upon him) would, in order to encourage them, give them all of the camels, cows and sheep in his possession. And he (Peace be upon him) would walk away without keeping a single camel, cow or sheep for himself. He(Peace be upon him) once said” If I had wealth that was equal in quantities to the tress of tihamah(i.e., a very large sum of wealth), I would have distributed it, and you would not find me to be miser, a liar ,or a coward (regarding the manner I would liberally give away all of that wealth)
In the way he (Peace be upon him) turned from this world, without rejoicing in its treasures or enjoying its pleasures; and in the way he focused on the hereafter, performing deeds purely for the sake of Allah. The prophet (Peace be upon him) became the ideal model for all zahids, and more generally for all Muslims. Even though he (Peace be upon him) had the wealth of a nation at his disposal, and even though his companions would have given him all of their wealth if he (Peace be upon him) had only asked, he (Peace be upon him) built no castle and saved no money. When he (Peace be upon him) died he (Peace be upon him) left hardly any material possessions behind. And whatever he (Peace be upon him) leave behind was embarked for charity, for he said “We (we group of Prophets) are not inherited from; whatever we leave behind is charity”.

Source: Muhammad(Peace be upon him) as if you can see him by 'A'id ibn 'Abdullah al-Qarni/ Translated by Faisal ibn Muhammad Shafeeq