Page 216 - Riyad-us-Saliheen

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The term
"people of the Suffah"
mentioned in the Hadith refers to those Companions of the Prophet
(PBUH) who were poor. They used to resort to
"the Suffah"
, a shady place at the back of the Prophet's Mosque (in
لﺎﻗ ﻪﻨﻋو
ﻢﱠﻠَﺳو ِﻪْﻴَﻠَﻋ ُﷲا ﻰّﻠَﺻ ﻪﱠﻠﻟا لﻮﺳر لﺎﻗ
ِﺮِﻓﺎَﻜﻟا ُﺔﱠﻨﺟو ِﻦِﻣْﺆُﻤﻟا ُﻦْﺠِﺳ ﺎَﻴْﻧﱡﺪﻟا
ﻢﻠﺴﻣ ﻩاور
Abu Hurairah (May allah be pleased with him) reported: Messenger of Allah (PBUH) said:
"The world is the
believer's prison and the infidel's Jannah".
As compared with the pleasures and luxuries, which are in store for a true believer in Jannah in the
Hereafter, this world is a prison; and against the ceaseless torture that awaits the Kuffar
in Hell, this
world is a Jannah for them. It can also mean that the way a Muslim saves himself in life from lusts and desires and
leads a pious life with fear of Allah, this world is a prison for him because he is fettered in the chains of rules and
regulations, while a Kafir
is free from all kinds of restrictions and is completely given to lusts and
desires, and this is how this world is a Jannah for him. The purpose of this Hadith is to induce Muslims for the
preparation of Al-akhirah
(the Hereafter)
and prevent them from unlawful luxuries of this world.
لﺎﻗ ، ﺎﻤﻬﻨﻋ ﻪﱠﻠﻟا ﻲﺿر ، ﺮﻤﻋ ﻦﺑا ﻦﻋو
لﺎﻘﻓ ، ﱠﻲَﺒِﻜْﻨَﻤِﺑ ﻢﱠﻠَﺳو ِﻪْﻴَﻠَﻋ ُﷲا ﻰّﻠَﺻ ﻪﱠﻠﻟا لﻮﺳر ﺬَﺧَأ
» ْﻦُآ
ٍﻞﻴﺒﺳ ُﺮِﺑﺎَﻋ ْوَأ ، ٌﺐﻳﺮﻏ َﻚﱠﻧَﺄآ ﺎﻴْﻧﱡﺪﻟا ﻲﻓ
لﻮﻘﻳ ، ﺎﻤﻬﻨﻋ ﻪﱠﻠﻟا ﻲﺿر ، َﺮﻤﻋ ُﻦﺑا َنﺎَآَو
ﱠﺼﻟا ِﺮِﻈﺘْﻨَﺗ ﻼَﻓ ، َﺖْﻴﺴْﻣَأ اَذِإ
ِﺮِﻈَﺘْﻨﺗ ﻼَﻓ ، ﺖْﺤﺒْﺻَأ اَذِإو َحﺎﺒ
َﻚﺗﻮﻤِﻟ ﻚِﺗﺎﻴﺣ ْﻦِﻣو َﻚِﺿﺮﻤﻟ َﻚِﺘﱠﺤِﺻ ْﻦﻣ ْﺬُﺧو ، َءﺎﺴَﻤﻟا
يرﺎﺨﺒﻟا ﻩاور
َﻬﻴِﻓ ِءﺎَﻘﺒْﻟا لﻮُﻄِﺑ َﻚﺴْﻔَﻧ ْثﱢﺪﺤُﺗ ﻻو ، ًﺎﻨَﻃَو ﺎَهْﺬِﺨﱠﺘَﺗ ﻻو ﺎَﻴْﻧﱡﺪﻟا ﻰﻟإ ﻦَآﺮَﺗ ﻻ ﻩﺎﻨﻌﻣ ﺚﻳﺪﺤﻟا اﺬه حﺮﺷ ﻲﻓ اﻮﻟﺎﻗ
، ﺎ
ﻻﺎﺑ ﻻَو
ﺎﻤِﺑ ﺎَﻬﻴِﻓ ْﻞِﻐَﺘْﺸَﺗ ﻻو ، ِﻪِﻨَﻃو ِﺮْﻴﻏ ﻲﻓ ُﺐﻳِﺮَﻐْﻟا ﻪِﺑ ُﻖﱠﻠَﻌَﺘَﻳ ﺎﻤِﺑ ﱠﻻإ ﺎَﻬْﻨِﻣ ْﻖﱠﻠَﻌَﺘَﺗ ﻻو ، ﺎَﻬِﺑ ِءﺎَﻨِﺘْﻋ
ِﻪِﺑ ُﻞِﻐَﺘﺸﻳ ﻻ
ِﻪِﻠْهَأ ﻰﻟإ بﺎهﱠﺬﻟا ُﺪﻳﺮُﻳ يِﺬﱠﻟا ُﺐﻳِﺮﻐْﻟا
ٌﻖﻴِﻓْﻮﱠﺘﻟا ِﻪﱠﻠﻟﺎِﺑَو
`Abdullah bin `Umar (May allah be pleased with them) reported: Messenger of Allah (PBUH) took hold of my
shoulders and said,
"Be in the world like a stranger or a wayfarer".
Ibn `Umar (May Allah be pleased with them) used to say:
"When you survive till the evening, do not expect to live
until the morning; and when you survive until the morning, do not expect to live until the evening; (do good deeds)
when you are in good health before you fall sick, and (do good deeds) as long as you are alive before death strikes".
A person who will consider this world as a temporary stage, will certainly not like that his clothes be
entangled in thorny bushes of this world. The greatest fault of man is that he does not understand this status of the
world. In spite of the fact that he is not sure of a moment's life here, he occupies himself in amassing goods and
riches which would last for a hundred years.
لﺎﻗ ، ﻪﻨﻋ ﻪﱠﻠﻟا ﻲﺿر ، ﱢيﺪﻋﺎﱠﺴﻟا ٍﺪْﻌﺳ ِﻦﺑ ِﻞْﻬَﺳ سﺎﱠﺒﻌْﻟا ﻲﺑأ ﻦﻋو
ﻢﱠﻠَﺳو ِﻪْﻴَﻠَﻋ ُﷲا ﻰّﻠَﺻ ﱢﻲﺒﻨﻟا ﻰﻟإ ٌﻞُﺟر َءﺎﺟ
: َلﺎﻘﻓ
لﺎﻘﻓ ، ُسﺎﱠﻨﻟا ﻲﻨﱠﺒﺣَأَو ، ﻪﱠﻠﻟا ﻲﻨﱠﺒﺣَأ ُﻪُﺘْﻠِﻤَﻋ اذِإ ٍﻞَﻤﻋ ﻰﻠَﻋ ﻲﻨﱠﻟُد ﻪﱠﻠﻟا لﻮﺳر ﺎﻳ
ﺎﻴﻧﱡﺪﻟا ﻲﻓ ْﺪَهْزا
ُسﺎﱠﻨﻟا َﻚﱠﺒﺤُﻳ ِسﺎﱠﻨﻟا َﺪْﻨِﻋ ﺎَﻤﻴِﻓ ْﺪَهْزاَو ، ﻪﱠﻠﻟا َﻚﱠﺒ
ٍﺔﻨﺴﺣ ﺪﻴﻧﺎﺳَﺄﺑ ﻩﺮﻴﻏو ﻪَﺟﺎَﻣ ﻦﺑا ﻩاور ٌﻦﺴﺣ ٌﺚﻳﺪﺣ
Sahl bin Sa`d As-Sa`idi (May Allah be pleased with him) reported: A man came to the Prophet (PBUH) and
said, "O Messenger of Allah, guide me to such an action which, if I do Allah will love me and the people will also
love me.'' He (PBUH) said,
"Have no desire for this world, Allah will love you; and have no desire for what people
possess, and the people will love you.''
[Ibn Majah]
"Zuhd'' (ascetism)
does not mean renunciation of the world and obligations of life. What it really
means is that one should be contented with what he possess and rid himself of greed. Islam neither permits
renunciation of the world nor does it condemn genuine struggle to acquire wealth and riches. Therefore,
involvement in worldly affairs and struggle for lawful means of livelihood are not against Zuhd. A person who is
contented with the lawful means of income is a distinguished person as all his activities are exalted to the level of
worship. Similarly, unconcern with the wealth and riches of others and ignoring them is a part of Zuhd and
contentment. One additional advantage of it is that such a person wins the love and respect of the people because he
who begs people, rather than Allah, has to suffer disgrace and is disliked by the people. The case of begging from
Allah is just the opposite. The more a person begs Him, the more pleased He will be with him. In fact, He is
displeased if someone does not beg Him. This has been exquisitely stated in an Arabic verse, the meaning of which
"Do not stretch your hands before anyone for your needs, but beg from Him
whose door is always open".