Condemning Love of the World

The Prophet (may Allah's peace and blessings be upon him) clarifies that this worldly life has a sweet taste and looks green and alluring. Hence, man gets deceived by this worldly life, indulges in its pleasures, and makes it his biggest concern. Allah Almighty has made us successors of one another in this worldly life to see how we behave; and whether we obey or disobey Him. Then he said: Beware of being deceived by the worldly pleasures and adornment that will cause you to abandon Allah's commands and fall into His prohibitions. Among the gravest worldly trials that one must beware of is women's temptation, which was the first temptation the children of Israel fell into.

1. It encourages adherence to piety without being preoccupied with worldly pleasures and adornment.
2. Warning against being tempted by women either through gazing, allowing them to mingle with foreign men, etc.
3. Women's temptation is among the gravest worldly trials.
4. Taking lessons from the previous nations, such as what happened to the Children of Israel could happen to others as well.
5. In the case of the wife, a woman's temptation might be by asking her husband what he cannot afford, thus, distracting him from seeking religious affairs and urging him to exert himself in seeking this world. As for the foreign woman, her temptation lies in alluring men and making them deviate from the truth when she goes out and mixes with them, particularly if she is not wearing Hijāb and is exposing her adornment. This might lead to falling into various degrees of adultery. So, the believer must hold onto Allah and ask Him to save him from their temptation.

صحيح مسلم (4/ 2098) (2742). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 146). كنوز رياض الصالحين، لمجموعة من الباحثين (2/ 173). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 103).

The Prophet (may Allah's peace and blessings be upon him) informed that this worldly life is like a prison for the believer, due to his commitment to religious duties—doing what is commanded and avoiding what is prohibited. When he dies, he finds relief from this and transitions to the everlasting bliss that Allah Almighty has prepared for him. As for the disbeliever, this life is like a paradise for him, as he indulges in whatever his soul desires and his whims dictate. But when he dies, he transitions to the everlasting punishment that Allah Almighty has prepared for him on the Day of Judgment.

1. An-Nawawi said: Every believer is imprisoned and restrained in this world from forbidden and disliked desires and is obligated to perform difficult acts of obedience. When he dies, he is relieved of all that and transitions to what Allah Almighty has prepared for him—everlasting bliss and complete comfort, free from any deficiency. As for the disbeliever, whatever pleasure he had in this world was limited and tainted with disturbances. When he dies, he transitions to eternal punishment and everlasting misery.
2. As-Sindi said: His statement "a prison for the believer" means that even if the believer is living in comfort, Paradise is better for him than this world. And "a paradise for the disbeliever" means that even if he is in hardship, Hellfire is worse for him than this world.
3. The insignificance of worldly life in the sight of Allah Almighty.
4. The worldly life is a place of trial and test for the people of faith.
5. The disbeliever hastened his paradise in this worldly life, and was punished by being deprived of the Paradise and the bliss of the Hereafter.

صحيح مسلم (4/ 2272) (2956). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 535). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 419). شرح رياض الصالحين، لابن عثيمين (3/ 367). موسوعة فقه القلوب، لمحمد التويجري (4/ 3471). كتاب العلم، لابن عثيمين (ص37).

This Hadīth indicates the insignificance of this worldly life in the sight of Allah, and that it has no value. If it did have any value in Allah's sight, then He wouldn't have allowed a disbeliever to have a sip of water, let alone give him provisions and joyful pleasures. This worldly life is worthless in the sight of Allah, contrary to the Hereafter which is the eternal abode of bliss, prepared for the believers alone, apart from the disbelievers. For this reason, the believers should realize the reality of this worldly life and not attach themselves to it, for it is a passage way and not the permanent residence. They should only take from this worldly life what would benefit them in the Hereafter; Allah says in the Qur'an: {And whatever you have been given is an enjoyment of the life of this world and its adornment, and that which is with Allah is better and everlasting. Do you not comprehend? Is he whom We have promised an excellent promise (Paradise) which he will find true like him whom We have made to enjoy the luxuries of the life of this world, then on the Day of Resurrection, he will be among those brought to be punished in the Hellfire?} [Sūrat al-Qasas: 60-61]

كنوز رياض الصالحين أ. د . حمد بن ناصر بن عبد الرحمن العمار - دار كنوز اشبيليا ـ الطبعة الأولى : 1430 هـ. بهجة الناظرين - الشيخ: سليم بن عيد الهلالي - دار ابن الجوزي. نزهة المتقين - د . مصطفى سيعد الخن، د. مصطفى البغا، محي الدين مستو، علي الشرجبي، محمد أمين لطفي، مؤسسة الرسالة ، بيروت - الطبعة الأولى : 1397 هـ 1977 م الطبعة الرابعة عشر 1407هـ 1987م. شرح رياض الصالحين - المؤلف: محمد بن صالح بن محمد العثيمين - الناشر: دار الوطن للنشر، الرياض الطبعة: 1426 هـ. رياض الصالحين د. ماهر بن ياسين الفحل - الناشر: دار ابن كثير للطباعة والنشر والتوزيع، دمشق - بيروت الطبعة: الأولى، 1428 هـ - 2007 م. صحيح مسلم- مسلم بن الحجاج القشيري النيسابوري - المحقق: محمد فؤاد عبد الباقي الناشر: دار إحياء التراث العربي - بيروت. سنن الترمذي- المؤلف: محمد بن عيسى الترمذي، أبو عيسى - تحقيق وتعليق: أحمد محمد شاكر (جـ 1، 2) ومحمد فؤاد عبد الباقي (جـ 3) وإبراهيم عطوة عوض المدرس في الأزهر الشريف (جـ 4، 5) الناشر: شركة مكتبة ومطبعة مصطفى البابي الحلبي - مصر - الطبعة: الثانية، 1395 هـ - 1975 م. صحيح وضعيف سنن الترمذي - المؤلف: محمد ناصر الدين الألباني- مصدر الكتاب: برنامج منظومة التحقيقات الحديثية - المجاني - من إنتاج مركز نور الإسلام لأبحاث القرآن والسنة بالإسكندرية تيسير الكريم الرحمن في تفسير كلام المنان - المؤلف: عبد الرحمن بن ناصر بن عبد الله السعدي - المحقق: عبد الرحمن بن معلا اللويحق - الناشر: مؤسسة الرسالة -الطبعة: الأولى 1420هـ -2000 م.

Hakīm ibn Hizām (may Allah be pleased with him) asked the Prophet (may Allah's peace and blessings be upon him) for some of the worldly goods, and he gave them to him. Then he asked again, and the Prophet (may Allah's peace and blessings be upon him) gave him. Then the Prophet (may Allah's peace and blessings be upon him) said to him: O Hakīm, this wealth is sweet and tempting. Whoever receives it without asking and takes it without greed or insistence, it will be blessed for him. But whoever takes it out of craving and desire, it will not be blessed for him—he will be like the one who eats but is never satisfied. And the upper hand that gives is better in the sight of Allah than the lower hand that asks. Hakīm said: I said: O Messenger of Allah, by the One Who sent you with the truth, I will never again ask anyone for anything after you until I depart this world. The successor of the Messenger of Allah (may Allah's peace and blessings be upon him), Abu Bakr (may Allah be pleased with him), would call Hakīm to give him his share (from the treasury), but he would refuse to accept anything. Then the Commander of the Believers, ‘Umar (may Allah be pleased with him), also called him to give him something, but he likewise refused to accept it. So ‘Umar said: O Muslims, I offer him his rightful share—that which Allah has allotted to him from the spoils of war obtained without fighting—yet he refuses to take it. Hakīm never took anyone's wealth by asking after the Prophet (may Allah's peace and blessings be upon him) until he passed away (may Allah be pleased with him).

1. Earning and collecting wealth through lawful means does not contradict renunciation of the world, because true asceticism is generosity of the soul and detachment of the heart from wealth.
2. This illustrates the great generosity of the Prophet (may Allah's peace and blessings be upon him), and he gave like one who never feared poverty.
3. Offering sincere advice and striving to benefit one's brothers when providing help, for the soul is then more receptive of kind and beneficial words.
4. Refraining from asking people and warning against it, especially when there is no real need.
5. It indicates the condemnation of greed for wealth and excessive asking.
6. If a beggar persists in asking, there is no harm in turning him away, denying his request, advising him, and instructing him to be dignified and to abandon greed for taking.
7. No one is entitled to take anything from Bayt al-Māl (public treasury) except after it has been granted to him by the ruler; whereas, before the distribution of the spoils, no one has any rightful claim to that.
8. Asking is permissible in cases of genuine need.
9. Ibn Hajar said: This indicates that the leader should not offer advice by revealing the negative aspect of begging to the one asking before fulfilling his need, so that the advice reaches his heart effectively, and so that he does not assume that the advice was an excuse to deny him his request.
10. The virtue of Hakīm (may Allah be pleased with him) and his steadfastness in upholding the covenant he made with Allah and His Messenger (may Allah's peace and blessings be upon him).
11. Is'hāq ibn Rāhawayh said: When Hakīm (may Allah be pleased with him) passed away, he was among the wealthiest of Quraysh.

صحيح البخاري (4/ 5) (2750). صحيح مسلم (2/ 717) (1035). كنوز رياض الصالحين، لمجموعة من الباحثين (8/ 13). بهجة الناظرين، لسليم الهلالي (1/ 584). نزهة المتقين، لمجموعة من الباحثين (1/ 459). شرح رياض الصالحين، لابن عثيمين (3/ 386). منار القاري، لحمزة قاسم (3/ 45). المنهاج شرح صحيح مسلم، للنووي (7/ 126). إكمال المعلم بفوائد مسلم، للقاضي عياض (3/ 566).

Ka‘b ibn ‘Iyad (may Allah be pleased with him) reported that he heard the Messenger (may Allah's peace and blessings be upon him) say: "Every Ummah has a trial, and the trial of my Ummah is wealth." This is a test for people, as wealth distracts one away from acts of worship and makes one forget the Hereafter.

كنوز رياض الصالحين، أ.د. حمد بن ناصر بن عبد الرحمن العمار، دار كنوز اشبيليا، الطبعة الأولى : 1430 هـ. بهجة الناظرين، سليم بن عيد الهلالي، دار ابن الجوزي. نزهة المتقين، د. مصطفى سعيد الخن، د. مصطفى البغا، محي الدين مستو، علي الشرجبي، محمد أمين لطفي، مؤسسة الرسالة، بيروت، الطبعة الأولى: 1397 هـ 1977 م، الطبعة الرابعة عشر 1407 هـ 1987م. التعليقات الحسان على صحيح ابن حبان وتمييز سقيمه من صحيحه، وشاذه من محفوظه، مؤلف الأصل: محمد بن حبان أبو حاتم الدارمي البُستي، ترتيب: الأمير أبو الحسن علي بن بلبان بن عبد الله، علاء الدين الفارسي الحنفي، مؤلف التعليقات الحسان: أبو عبد الرحمن محمد ناصر الدين الألباني، الناشر: دار با وزير للنشر والتوزيع، جدة - المملكة العربية السعودية، الطبعة: الأولى، 1424 هـ - 2003 م. رياض الصالحين، د. ماهر بن ياسين الفحل، الناشر: دار ابن كثير للطباعة والنشر والتوزيع، دمشق - بيروت، الطبعة: الأولى، 1428 هـ - 2007 م. صحيح مسلم، المؤلف: مسلم بن الحجاج أبو الحسن القشيري النيسابوري، المحقق: محمد فؤاد عبد الباقي، الناشر: دار إحياء التراث العربي - بيروت. سنن الترمذي، المؤلف: محمد بن عيسى بن سَوْرة بن موسى بن الضحاك الترمذي، تحقيق وتعليق: أحمد محمد شاكر (جـ 1، 2) ومحمد فؤاد عبد الباقي (جـ 3) وإبراهيم عطوة عوض المدرس في الأزهر الشريف (جـ 4، 5)، الناشر: شركة مكتبة ومطبعة مصطفى البابي الحلبي - مصر، الطبعة: الثانية، 1395 هـ - 1975 م. صحيح وضعيف سنن الترمذي، المؤلف: محمد ناصر الدين الألباني، مصدر الكتاب: برنامج منظومة التحقيقات الحديثية - المجاني - من إنتاج مركز نور الإسلام لأبحاث القرآن والسنة بالإسكندرية. مسند الإمام أحمد بن حنبل، المؤلف: أبو عبد الله أحمد بن محمد بن حنبل بن هلال بن أسد الشيباني، المحقق: شعيب الأرناؤوط - عادل مرشد، وآخرون، إشراف: د عبد الله بن عبد المحسن التركي، الناشر: مؤسسة الرسالة، الطبعة: الأولى، 1421 هـ - 2001 م. مشكاة المصابيح، المؤلف: محمد بن عبد الله الخطيب العمري أبو عبد الله التبريزي، المحقق: محمد ناصر الدين الألباني، الناشر: المكتب الإسلامي - بيروت الطبعة: الثالثة، 1985. صحيح الجامع الصغير وزياداته، المؤلف: أبو عبد الرحمن محمد ناصر الدين الألباني، الناشر: المكتب الإسلامي.

The Prophet (may Allah's peace and blessings be upon him) sent Abu ‘Ubaydah (may Allah be pleased with him) to Bahrain to collect the tax from them. When he returned to Madīnah and the Ansār heard about his return, they went to the Prophet and gathered waiting for him at the Fajr prayer. After the Prophet prayed and started to leave, the Ansār presented themselves to him and he smiled because he knew they wanted some of the money. He said to them: "Perhaps you've heard that Abu ‘Ubaydah has returned?" They said: "Yes, O Messenger of Allah," meaning we have come to receive our share of the money. So the Prophet gave them glad tidings that made them happy. He informed them that he does not fear poverty for them, because most of the time the impoverished person is closer to the truth than the wealthy one. Rather, he feared for them that the pleasures of the worldly life would be given to them, and then they would compete among themselves to attain them. A person in such a state (of competition) is never satisfied with what he has and he always wants more and more by any means. He does not care whether he acquires it through lawful or unlawful means. There is no doubt that this is a type of dispraised competition which attaches the person to this world and distances him from the Hereafter (and remembrance of it). So, as a result, the person is destroyed just as the previous nations were destroyed for the same reason.

- صحيح البخاري، للإمام محمد بن إسماعيل البخاري، تحقيق محمد الناصر، دار طوق النجاة. - صحيح مسلم، للإمام مسلم بن الحجاج، تحقيق محمد فؤاد عبد الباقي، دار إحياء التراث العربي. - بهجة الناظرين شرح رياض الصالحين؛ تأليف سليم الهلالي، دار ابن الجوزي- الطبعة الأولى1418ه - نزهة المتقين شرح رياض الصالحين؛ تأليف د. مصطفى الخِن وغيره، مؤسسة الرسالة-بيروت، الطبعة الرابعة عشرة، 1407هـ. - كنوز رياض الصالحين»، لحمد بن ناصر العمار، دار كنوز إشبيليا- الطبعة الأولى1430ه. - دليل الفالحين لطرق رياض الصالحين، لمحمد علي بن محمد بن علان بن إبراهيم البكري الصديقي الشافعي اعتنى بها: خليل مأمون شيحا، دار المعرفة -الطبعة الرابعة 1425ه. - شرح رياض الصالحين؛ للشيخ محمد بن صالح العثيمين، مدار الوطن، الرياض، 1426هـ. - المنهاج شرح صحيح مسلم بن الحجاج /أبو زكريا يحيى بن شرف النووي: دار إحياء التراث العربي – بيروت الطبعة: الثانية، 1392.

The Prophet (may Allah's peace and blessings be upon him) informed that true life is none other than the life of the Hereafter in Allah's pleasure, mercy, and Paradise because the life of this world is fleeting, while the life of the Hereafter is everlasting and eternal. He (may Allah's peace and blessings be upon him) then supplicated for forgiveness, honor, and righteousness for the Ansār, who welcomed and supported the Prophet (may Allah's peace and blessings be upon him), assisted the Emigrants, and even shared their wealth with them—as well as for the Muhājirūn, who left behind their homes and possessions seeking the bounty and pleasure of Allah.

1. The Prophet's detachment from worldly life and his focus on the Hereafter.
2. The Prophet (may Allah's peace and blessings be upon him) encouraged his Ummah to renounce the perishable pleasures of worldly life.
3. Highlighting the virtue of the Muhājirūn and the Ansār, as they won the Prophet's supplication for their forgiveness.
4. A servant should not rejoice over what he gains from this world, for it is quick to vanish and often tainted with hardship. The true abode of permanence and stability is the Hereafter.

صحيح البخاري (8/ 88) (6413). صحيح مسلم (3/ 1431) (1805). مرقاة المفاتيح، لعلي القاري (7/ 3016). فتح الباري شرح صحيح البخاري، لابن حجر (11/ 231). شرح رياض الصالحين، لابن عثيمين (3/ 362). كنوز رياض الصالحين، لمجموعة من الباحثين (7/ 223). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 529). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 412).

The Prophet (may Allah's peace and blessings be upon him) informed that the world and everything in it are detested by Allah, deemed blameworthy, forsaken, distanced, and whatever is in it is forsaken and not to be praised. This is because the world and everything in it distracts from Allah Almighty and leads away from Him, except for the remembrance of Allah and what aligns with and resembles it, which Allah loves, or a scholar well versed in religious knowledge who teaches it to people, or a knowledge seeker seeking such knowledge.

1. It is not permissible to curse the world unconditionally, as there are Hadīths that prohibit this. However, it is permissible to curse aspects of the world that lead away from Allah Almighty and distract from His obedience.
2. Everything in this world is mere play and amusement, except for the remembrance of Allah and what serves as a cause or aid in that.
3. Clarifying the merit of knowledge, scholars, and students.
4. Ibn Taymiyyah said: What is dispraised of the world is that which is unlawful in any form, or lawful if pursued for the sake of competition and pride, or what is acquired for the sake of boasting and disputing. Such things are detested by those who have understanding.

سنن الترمذي (4/ 151) (2322). سنن ابن ماجه (5/ 231) (4112). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 542). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 424). كنوز رياض الصالحين، لمجموعة من الباحثين (7/ 325). شرح رياض الصالحين، لابن عثيمين (3/ 374).