The horse in the Islamic culture

The horse in the Islamic culture

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.” [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)."] 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?" Ibn 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 dependant 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 neighbourhood 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.” [Soorah 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." [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.] 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." [Reported by Muslim (transl. vol.4, p.1366, no. 6248) 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."] 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." 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).] 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)." [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.] 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 Eemaan without a doubt to the point that nothing but a little remains of it.
Source: Reference Link

⦁ Lesson 16: The Danger of Loving Wealth and Position and Praising Contentment and Simple Living

The World, a Goal or a Means

On the basis of the Qur’anic perception, if there were no world, there would not be a hereafter. We build our hereafter by means of our volitional works and actions in this world, as has been recorded that the world is a [preparatory] ground for the hereafter. Therefore, if there were no world, no one would go to the eternal Garden because the blessings of heaven are a reward for worldly works.
The divine graces, virtues and transcendental states of the hereafter are all produce of our efforts and works which man has discharged in the world; therefore, the world has a lot of values. Taking this reality into consideration, the question is presented as to why so much reproach and condemnation has been heaped on the world, which has such value.
In response to this question, it ought to be said that the life of this world from the point of view that it is in the category of Allah’s creatures has no individual essential reality whatsoever and is basically the life system of the world and the best system that enjoys the benefits of ultimate perfection and beauty.
For this reason, the main problem has to be looked for elsewhere. With a bit of concentration on the verses of the Glorious Qur’an and the hadiths, we gather that the fault and flaw lies in the quality of man’s relationship with the world and his way of interaction with it, because it is that very way of his interaction with the world which can either be beneficial or harmful, valuable or worthless, good or bad for his future.
From his interaction, conduct, life and future of man, save in a few instances which as a result the deterministic imbalances give rise to a chain of vices and deficiencies, what defect and fault can be found with the world? In addition, these vices and flaws are incomparable to the countless virtues and perfections of the world.
Therefore, it has become clear that blame and fault lies in the way of man’s relationship with the world; a relationship which is formed on the basis of giving primacy to the world and a materialistic perception to the world: the perception of people who imagine that beside the life of this world there is no other life but in reality this fallacy is null and void looking at the world with such a perception is an error which will give rise to more mistakes in the conduct and behavior of man.
Therefore, we ought to rectify our conception of the world and understand that living is not confined to the life of the world but there is an eternal life for man beyond this earth. In the case that man considers the world as a station and passing place, not the main destination and ultimate goal, it is natural that he will secure for himself the conveniences of life, enough wealth and riches needed for attaining the necessary perfection. In this case, food, clothing, housing, a car, money, riches and leadership are considered as preliminaries and means, not the main goal. But in the instance that they are the main goal, neither preliminaries nor means, they prevent man from attaining human perfection and his ultimate goal and it is for this reason that they have been criticized.
The Reproached World
With regard to what has been mentioned, the Noble Prophet reproaches love of wealth and position stating:
“O Abu Dharr! The love of wealth and position harms man’s religion more than two vicious wolves injure the herd of sheep which they ambush at night time so that they have all the time till morning to ravage the herd of sheep.”
In order to describe the importance of the subject and warn the Islamic community [ummah] about the danger of love of the world and the jeopardy of obsession with worldly position and social status, His Holiness likens love of the world and position and social rank to two vicious wolves which ambush a herd of sheep confined in a certain place at night and from night until morning embark upon devouring them. It is natural that once a wolf attacks a herd of sheep, it does not get content with one sheep but tears apart every one of them and finally gets busy with eating them. Now, if two brutal wolves assault a herd of sheep, do they leave a sheep alive?
The danger of love of the world and leadership to man’s religion and ethical values is more than the jeopardy of two vicious wolves which attack a herd of sheep, because love of the world and leadership destroys the spiritual and human and religious identity of man: that to which the identity and real existence of man is attached.
(The purport of His Holiness’ words in this section has been consecutively narrated by several authorities of hadith and it has been narrated by different expressions. Even in the book entitled, “Usul al-Kafi” a section has especially been set aside for the recrimination of love of the world and leadership.)
His Holiness’ words are not idle talk but a reality which has been set forth in the form of a warning to the Muslims. This is a reality which historical experience has also confirmed. From the early days of Islam up to now, the root of all the treacheries which have been committed against Islam has been love of money and leadership, because the danger that a person who has been seduced by earthly riches and power poses on religion is more than that of any other enemy!
Diverting the course of the caliphate and forcibly usurping it and the establishment of oppressive and invalid governments and all the blows which have been inflicted on the body of Islam arise from love of wealth and position. Therefore, with regard to the jeopardy of love of riches and status to man’s religion, we ought to be vigilant, and until we are youths and the two mean qualities of love of wealth and obsession with rank have not yet become firm in us, fight them and never let them develop roots in our hearts.
If we acquire wealth, we ought to make use of only what we need for our basic needs and put the rest at the disposal of the poor, relatives and the needy friends. We ought to try to give that which we love most to others, for the reason that the Qur’an states:
لَنْ تَنَالُوا البِرَّ حَتَّی تُنْفِقُوا مِمَّا تُحِبُّون...
“By no means shall you attain to righteousness until you spend benevolently out of what you love…”1
(Without the least doubt, giving things which man loves prevents the establishment of love of wealth in man’s heart.)
The likeness of what we have mentioned can be explained in two aspects of fighting against the vice of love of leadership [and power]: once man attains leadership and responsibility, he ought to try not to let the feelings of superiority, arrogance and bossiness appear in him but try to serve in disguise and not seek fame, people’s love, personal renown and reputation. Of course, the danger of love of power for people who have not yet attained any position is not in question and is directed at people for whom the ground for position and rank has been prepared and puts their religion in real jeopardy.
Poor Believers Are Light-burdened on the Day of Resurrection
After the Prophet (S) has warned against love of wealth and position, Abu Dharr asks:
“O Prophet of Allah, does Allah give precedence to the fearful, lowly and submissive in going to the Garden of bliss?”
After comprehending that the seekers of wealth and position are heading towards perdition, Abu Dharr imagines that Allah gives priority to the fearful and submissive; for this reason, he asks the Noble Prophet (S) in this regard and His Holiness refutes him stating:
“The indigent among the Muslims will be led to paradise with their feet placed on the shoulders of other people. Then, the treasurers of heaven will say, ‘Stay in your places until your accounts are attended to.’ They will respond, ‘Why are we going to be held to account? We swear upon Allah that we did not have power to spend in Allah’s way and embark upon discharging justice. Wealth which was granted to us was just enough to secure our needs so we could neither spend it nor be greedy with it; but we worshipped Allah and in the end accepted his divine call’.”
What is surprising is that in spite of the praise and extolment which religious sciences have heaped on values such as humility, modesty and keeping alive the praise of Allah, the Noble Prophet (S) does not mention the adorers of Allah as the leaders to the Garden of eternal bliss and instead states that the guides to paradise are people who protected their religion in spite of poverty and need and never relinquished making the jihad, effort and fighting and/or acquisition of knowledge.
Those ones will be led to the eternal Garden of bliss mounted on other people’s shoulders; as if they want to fly. When it shall be said to them to wait until their accounts are attended to, they will reply that they did not have any government and power so as to select of our their own volition the course of civility with the people and discharge justice; we did not have any money to spend in Allah’s way and/or be greedy with. What was expected of us was worship and obedience of Allah, which we did not neglect at performing.
Yes, they did not have any wealth to be answerable for lavish living and waste and/or negligence at helping other people. It is for this reason that their accounting does not take long, because if they had had wealth and had spent it in the way of right, even then their accounting would not last long.
With regard to the criticism which has been laid on the world and the dangers which are directed against man’s religion from the realm of love of riches and rank, the Noble Prophet’s (S) speech is comforting to the conscience for people who have no access to worldly riches and/or for the reason of discharging duties like knowledge and the jihad and fighting with the enemy, they did not manage to derive any benefit from the world. It is true that if man were to have possessions, he can spend it in the way of Allah by helping other people and use it at the service of Islam but a person who embarks upon acquisition of knowledge and/or being present at battlefronts and hence is encumbered in the acquisition of wealth and riches and spending it in the way of Allah still attains a higher position and status than a person who spends his possessions in the course of Allah because he sets aside as capital his wealth while the seeker of knowledge and the soldier at the battlefront expends as his capital his very being, his safety and ease in the way of Allah and values which such a person attains are higher than the produce of other people.
When man at the end of the war returns from the battlefront empty-handed and sees those unfamiliar with war and the jihad have acquired enormous wealth for themselves, have built magnificent buildings for themselves and consequently have brought to hand all the amenities for their feasting and drinking, it is likely that the Devil tempts him that you went to the battlefront and remained empty-handed with regard to the wealth of the world, but look at where the other people have reached! You went to the combat front and fought and got injured and/or lame and now no one values you nor is any one heedful of you and the other people have got posts and positions for themselves! This seduction of the Devil often produces effects in people of weak faith and gives rise to their regretting.
Likewise, it is likely for people who embarked upon acquisition of religious education in theological schools to get tempted to think that what a great mistake they made! The other person went to university and got a suitable career after graduation and got colossal wealth under the auspices of his job but as a seminary student after thirty years of learning and I am still incapable of acquiring bread for my dinner! These seductions always come about for believers who are empty-handed in the world. It is for this reason that His Holiness with his words sets their hearts and minds at peace that if you have remained behind the caravan of the rich but still you have attained values which others have been deprived of and on the Day of Resurrection they will envy your position.
In continuation, His Holiness states:
“O Abu Dharr! The world pre-occupies the lives and bodies of people. Allah, the Magnificent and High, will hold us accountable over permitted conveniences more so with things which have been acquired by illicit means.”
Without the least doubt, in the acquisition of riches of the world bodily and energetic capital has to be expended. People who are occupied with work and acquisition of wealth know this truth very well that sometimes man’s problems are so numerous that they deprive man of the peaceful sleep of the night and he always thinks about checks and precious stones, selling and buying, inflation and deflation, debts and taxes and issues of this nature. In any case, a person who embarks upon acquisition of wealth has to strive hard whether he wants to acquire that wealth by permissible means or by illicit ways, because wealth does not easily come to hand. It is natural that individual does not find a single opportunity for worship and meditation.
He does not find the convenience to reflect about Allah, the Day of Resurrection and supplication to Allah. A person who has love of the world in the deepest recesses of his heart goes so far as to perform acts of worship as a means of attaining the world, he is never at peace from morning to night and if he wakes up at night to perform the night prayers, he requests for his daily income to be increased and his riches to get colossal.
Is there any intention more mean and infamous than that man should invoke Allah and worship Him for the sake of his stomach and material possessions? Worship which ought to be a means of attaining heaven and higher than that the good pleasure of Allah is set as a means of getting more bread, a better house and a more luxurious car.
In contrast, riches and poverty are the same for a heart which has been liberated from the world, ashes and purified gold make no difference in his perception. If we have no access to such people, the reality is that such people do indeed exist. There are People for whom the litter in the dustbin is equivalent with a heap of bank notes and the only thing which is worth any value in their opinion is that which is employed in the way of Allah. It is likely that man does not believe what he does not see, but I believe because I have seen with my own eyes:
About forty years ago I went to buy a self-cooker from a tradesman in the bazaar in Tehran with the intention of returning to Qum after buying all the other things which I needed. The attraction of that man so much captivated me that I stayed with him up to evening time and he kept giving me pieces of advice. In between the advice and recommendations, tears kept flowing from his eyes wetting the white beards on his cheeks.
He asked me, “What is the name of the first book which you study in the seminary?” I said, “Sharh Amthalih.” He said, “What is written in the introduction of the book?” I said, “The beginning of knowledge is awareness of the High…” He said, “You have learnt that the beginning of knowledge is awareness of Allah!” He was talking while tears were pouring from his cheeks like drops of rain. In this pandemonium, his shop-boys were busy selling and he was inattentively getting the money and throwing it in the cash box.
When it was time for afternoon prayers, he arose with tearful eyes and went to the mosque and after the prayers and eating lunch, I returned to his store and I stayed there until evening time and kept listening to his advices.
Yes, if love of the world is divested of man, heaps of money have no value to him and his heart belongs elsewhere. But if love of the world is embedded in man’s heart, his heart belongs elsewhere even as he prays and his prayers too have worldly goal. Once the heart is occupied by love of position, man still plans to attain position even if he were to study mystics and he were acquainted with spiritual wayfaring and edification of character, and he incessantly thinks about attaining positions which others have not attained; in any case, he intends to gain predominance over the others. In reality, he does not intend to be Allah’s slave. He is like the magicians of India who after strenuous practice and effort attain powers to perform certain miraculous works which other people are incapable of performing.
The one who has been trained by Islam only intends to adore Allah and nothing else. Islam wants man whose spiritual striving and endeavor are for the good pleasure of Allah, even the wealth which he acquires is for the good pleasure of Allah. In the same way that Imam ‘Ali (‘a) used to care for date-trees until they gave fruit and dug wells to supply water which he placed at the disposal of the people in the way of Allah.
Therefore, we ought to try to reduce our affection for the world. Of course, naturally the more material blessings are placed at the disposal of ordinary people, the more they get addicted to the world because once the graces of the world increase, their sweetness gradually settles on man’s palate and increases man’s inclination to the world. It is for this reason that people who chase after possessions and riches have heavy responsibilities and they will be held to account for every bit of their possessions, whether they acquired it legally or illegally.
In contrast to ordinary people, the saints [awliya’] of Allah do not in the least bit fall in love with the world no matter how abundant the graces at their disposal; of course, this kind of person is scarce. In the whole course of history people like Solomon have been very few who in spite of having all those countless blessings and a great kingdom used to eat dry bread.
Therefore, in regard to the invaluable recommendation of the Noble Prophet (S), it is better for man not to be pre-occupied with thoughts of acquiring wealth and riches and cleanse his heart from the contaminations of the world by means of worship and adoration of Allah; as was Abu Dharr whom Imam ‘Ali (‘a) describes in this way:
“In the past I had a brother on the course of Allah whose contemptuous look on the worthless world made him look great in my eyes…”2
Praising Contentment and Simple Living and Reproaching Covetousness
In continuation of the hadith, the Noble Prophet states:
“O Abu Dharr! I have requested Allah to grant to those who love me only what is enough for their daily subsistence and to increase the wealth and children of my enemies.”
As has already been mentioned, for most people the availability of a great deal of blessings gives birth to more affection and love for the world in their hearts. Therefore, it is better not to place a lot of facilities at their disposal and only to give them enough amenities to meet their basic needs so as to prevent them from being contaminated by the world.
That is why the Noble Prophet (S), as a result of compassion for his adherents, asks Allah to grant them enough only to meet their basic needs not to the extent where they will be led to extravagance and waste. In contrast, he asks Allah to increase the wealth and progeny of his enemies.
In reality, adding to the material capital of Allah is a divine practice derived from “the law of divine deception’, that is to say, Allah grants so much material and worldly blessings to the infidels that they get deceived by the world and become proud and as a result of their being drowned in the world, their disbelief and sin increases and as a result of this their punishment and requital in the hereafter multiplies and becomes more tormenting. In addition to that, their worldly worries too multiply.
For the enemies of Allah and his saints, there is no punishment higher than that as a result of their drowning in the allurements of the world, they become deprived of divine grace and their lonesomeness, deviation and disbelief increases. In this regard, Allah states:
وَلاَ يَحْسَبَنَّ الَّذِينَ کَفَرُوا أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لأَنْفُسِهِمْ إِنَّمَا نُمْلِي لَهُمْ لَيَزْدَادُوا إِثْمًا وَلَهُمْ عَذَابٌ مُهِينٌ
“And let not those who disbelieve that Our granting them respite is better for their souls; We grant them respite only that they may add to their sins; and they shall have a disgraceful chastisement.”3
In another place, He states:
فَلاَ تُعْجِبْك أَمْوَالُهُمْ وَلاَ أَوْلاَدُهُمْ إِنَّمَا يُرِيدُ اللهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيوةِ الدُّنْيا وَتَزْهَقَ أَنْفُسُهُمْ وَهُمْ کَافِرُونَ
“Let not then their property and children excite your admiration; Allah only wishes to chastise them with these in the world’s life and that their souls may depart while they are unbelievers.”4
In order for the believers not to set their eyes on the riches of the world and not to envy the enamored with the world, Allah states:
لاَ تَمُدَّنَّ عَيْنَيْکَ إِلی مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ وَلاَ تَحْزَنَ عَلَيْهِمْ وَأخْفِضْ جَنَاحَکَ لِلْمُؤْمِنِينَ
“They would certainly say, ‘Only our eyes have been covered over, rather we are an enchanted people’.”5
In response to a question about the meaning of ‘Good’, Imam ‘Ali (‘a) states:
“Good is not that your wealth and progeny should be much, but good is that your knowledge should be much, your forbearance should be great, and that you should vie with each other in worship of Allah. If you do good deeds you thank Allah, but if you commit evil you seek the forgiveness of Allah. In this world, good is for two persons only: the man who commits sins but rectifies it and the man who hastens towards good actions…”6
Recommending Detachment from the World and Disinclination to It
In continuation of the hadith, the Noble Prophet (S) states:
“O Abu Dharr! Happy are the ascetics in the world and people who have set their hearts on the hereafter and have set the earth of Allah as their bedding and soil as their carpet and its water as their perfume. They have got attached to the Book of Allah as the undershirt gets attached to the body and supplication is like their outer shirts and they have disentangled and freed themselves from the world.”
Happy is the man who has no disposition to the world and only thinks about the afterworld, because they have knowledge of the world and where the real value lies. They are prepared to sit on the ground and sleep on the earth and for them the earth and expensive fine carpets are the same. In contrast, we, the infatuated by the world, are never ready to sit on the ground and feel ashamed when people see us sitting on the ground. We ought to give rise to this spirit in ourselves of perceiving the earth and fine carpets in the same light. If one day duty calls for it, we ought to humbly sit down beside a poor man and comfort his heart without feeling ashamed.
Ascetics never plan on certainly perfuming themselves with expensive colognes, but clean and perfume themselves with water which flows from the earth. Their relationship with Allah is so strong that when they feel as if Allah is conversing with them during recitation of the Glorious Qur’an and/or when supplicating, it seems as though they are saying the same word with Allah.
They are living among the people and their faces are exposed to everyone but their hearts are elsewhere and their derivation of benefit from the world is tantamount to turning their backs towards it and they roll it up like a scroll. They have set their hearts on that which is with Allah because the world is fast-passing and heading towards extinction.
It has repeatedly been said that these instructional expressions do not imply that we ought to completely forsake Allah’s graces and/or does not mean that the people who have worldly blessings at their disposal are essentially bad people. These explications are meant to reduce our obsession with the world and see what the duty calls for.
If duty calls for us to wear good clothes, mount a fine horse and do other things like that, we ought to do it because it is duty and is desirable by Allah. But if we chase after good things as result of our heart’s wishes, we have set foot on a dangerous course and, whether we like it or not, we will be drawn towards actions which are not pleasing to Allah because the wishes of the heart and the desires of Allah cannot be combined. The way of the heart and the desires of the carnal soul diverge from the course of adoration of Allah and never are they close to each other.
أَفَرَأَيْتَ مَن اتَّخَذَ اِلَهَهُ هَوَاهُ وَأَضَلَّهُ اللهُ عَلَی عِلْمٍ وَخَتَمَ عَلَی سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَی بَصَرِهِ غِشَاوَةٌ...
“Have you then considered him who takes his low desire for his god, and Allah has made him err having knowledge and has set a seal upon his ear and his heart and put a covering over his eye…”7
Therefore, these explanations intend to reduce our affection for the world. Encouragement that we ought to sit on the ground and not be obsessed with expensive carpets, decorations and luxurious living does not imply that we exert unnecessary hardships on ourselves and not derive any benefit from the benefits of Allah. A spiritual wayfaring Sufi asked Imam al-Sadiq (‘a), “Why are you wearing this fine cloth as if you are not ‘Ali’s (‘a) child?” His Holiness’ stated, “In the era of Imam ‘Ali the people were living in poverty and want; for this reason, it was necessary for the Imam of the Muslims to live a simple life so that the people might not get dejected and depressed as a result of their poverty. But when the people are living in prosperity and abundance, the righteous are more entitled to derive benefit from graces than the others.”
When the conditions necessitate, Muslims ought to pursue advancement in technology and change in their ways of life so as to preserve the dignity of the Muslims in the face of the infidels. In addition, if the Muslims do not pursue progress, advancement and development in arts and technology which are needed in a civilized and advanced society, they will be obliged to extend their begging hands to the unbelievers and this will be a cause of lowliness for them.
From a social point of view, if the Islamic community intends to content itself with merely using hand tools and the basic needs of transport and arm themselves with poor weapons and abstain from creativity and ingenuity with the belief that an Islamic community ought to be a simple and contented society, it will certainly fall under the dominion of the infidels and it will become a lowly, base and mean society and Allah, the Beneficent, does not approve that a divine society should be a captive and in need of the infidels, because:
... وَلَنْ يَجْعَلَ اللهُ لِلْکَافِرِينَ عَلَی الْمُؤْمِنِينَ سَبِيلاً
“And Allah will by no means give the unbelievers a way against the believers.”8
And it is Him who has restricted honor to Allah and the Noble Prophet (S) and the believers:
... وَللهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ…
Source:https://www.al-islam.org/provisions-journey-mishkat-volume-1-muhammad-taqi-misbah-yazdi/lesson-16-danger-loving-wealth-and

⦁ WEALTH – ACCUMULATE OR SPEND

Wealth is one of the biggest trials for the mankind. All worldly things are a trial for mankind (including wealth, businesses, families, careers etc.). Majority of the problems challenging the world are because of trail (fitnah) of money. If we go back to the times of our beloved Prophet and his noble companions, we see that their approach towards wealth was in stark contrast to what is the approach of Muslims (and others) nowadays. It is a matter of grave concern. For those who are not clear about the rulings of Islam regarding wealth, and for those who are aware but need to be reminded. We should know what Islam says about wealth, with a special emphasis on whether a Muslim is supposed to accumulate wealth or spend it.

⦁ Quran
Allah says: “Verily! We have made that which is on earth as an adornment for it, in order that We may test them (the mankind) as to which of them are best in deeds.”Quran Surah Al-Kahf 18:7

A. About spending the wealth
Islam emphasizes that its followers spend their wealth. Allah says: “O you who believe! Spend of that which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the Zalimun.” Quran Surah Al-Baqarah, 2:254

This ayath from Qur’an tells us that a Muslim should spend his/her wealth in this life. The amassed wealth shall be of no benefit for a person on the ‘Day of Judgement’; it is only the wealth that a Muslim spends that shall benefit him/her on that ‘Day’.

A.1. What to spend; Where and on whom to spend?
The next obvious question is what and where to spend. Let us take these two questions separately.
A vast majority of Muslims is of the view that they pay Zakat and hence they fulfill the obligation of spending their wealth. This is a perverted view. There is something more than Zakat. Even after having paid Zakat, there is an obligation on each and every Muslim to spend more in the Way of Allah. This is essential for equality and justice to prevail in Muslim society. On these guidelines, the answer to ‘What to spend’ is found in following ayath of Qur’an: “And they ask you what they ought to spend. Say: That which is beyond your needs. Thus Allah makes clear to you his laws in order that you may give thought.” Quran Surah Al-Baqarah, 2:219

Therefore, whatever remains with us after taking care of our needs and those of our dependents (and after paying Zakat), is recommended to be spent. The answer to ‘Where to spend’ is: Spend it in the Way of Allah, in the Cause of Allah. Spending in the Way of Allah is called Infaq-fi-Sabeelillah. There are many ways which can ensure that our spending is in the Way of Allah. Let me highlight some points in this context: a) Support own families; b) Support relatives who are financially weak; c) Support orphans; d) Support other poor people; e) Support Muslim organizations who are devoted to Daawah; g) Support people who are new to Islam; h) Perform Hajj as soon as one is financially and physically capable of; All these categories of expenditure, when done with an intention of pleasing Allah, end up as Infaq-fi-Sabeelillah. However, there is a priority list defined by Allah: “They ask you, [O Muhammad], what they should spend. Say, "Whatever you spend of good is [to be] for parents and relatives and orphans and the needy and the traveler. And whatever you do of good - indeed, Allah is Knowing of it..” Surah Al-Baqarah, 2:215

It is important that we spend our wealth on people in the order of priority as mentioned above in the ayath.

A.2. Spending in the Way of Allah is the best trade.
This is for those who are too busy in their businesses and find no time to give a thought about spending in the Way of Allah. Allah calls such people to His way, attracting their attention by means of providing them the best trade possible. “O you who have believed, shall I guide you to a transaction that will save you from a painful punishment?” “[It is that] you believe in Allah and His Messenger and strive in the cause of Allah with your wealth and your lives. That is best for you, if you should know.” Quran Surah As-Saff, 61:10-11

Allah assures that whoever spends in His Cause, He shall bless His wealth. Such a person shall experience manifold increase in his/her wealth, up to seven hundred times. Refer to following ayath: “The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is all-Encompassing and Knowing.Quran Surah Al-Baqarah, 2:261
Where can we find such a beneficial trade where the profit (of such magnitude) is guaranteed?

A.3. Wealth’s role in attaining Al-Birr
Al-Birr means righteousness. Refer to this glorious ayath of Qur’an:
“It is not Al-Birr (righteousness) that you turn your faces towards east and / or west (in prayers); but Al-Birr (righteous) is one who;
1. Believes in
a) Allah
b) The Last Day
c) The Angels
d) The Book (Qur’an)
e) The Prophets.
2. Gives his / her wealth, inspite of love for it,
a) To the kinsfolk
b) To the orphans
c) To Al-Masakin (the poor people)
d) To the wayfarer
e) To those who ask
f) To set the slaves free.
3. Performs As-Salat
4. Gives Zakat
5. Fulfill their covenant when they make it (meaning: to keep promises)
6. Are patient in extreme poverty & hardship and during battles.
Such are the people of truth and they are the righteous (Al-Muttaqun)”. Quran Surah Al-Baqarah 2:177

This explains that there is something more than just paying Zakat that comes under Infaq-fi-Sabeelillah. And the significance or weightage of spending the wealth in context of righteousness is established by following aayah: “By no means shall you attain Al-Birr (piety, righteousness, Allah’s reward), unless you spend of that which you love; and whatever of good you spend, Allah knows it well.” Quran Surah A’le-Imran, 3:92

A.4. Wealth’s role in qualifying for getting Allah’s guidance
“As for him who gives (in charity etc.) and have Taqwa (or fear Allah),” “And believes in Al-Husna.” “We will make smooth for him the path of ease (goodness).” Quran Surah Al-Layl, 92: 5-7
The first important characteristic that Allah looks for in an individual (to guide him/her to right path) is the tendency of spending / giving of his/her wealth, resources etc. to others who are needy. For example: Whenever such a person sees someone hungry and if he at that time has something with him that can help in satisfying the hunger of the needy, he will do it without fail. Similarly, if such a person comes across anyone who is in dire straits and need financial help badly, he doesn’t think twice while spending his wealth to help the needy. This trait is known as Atā.

A.5. Spending of wealth should not be for show-off and one should not boast of it publicly.
“O you who believe! Do not render in vain your charity by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide disbelieving people.” Quran Surah Al-Baqarah, 2: 264

Therefore, whatever we spend in the Way of Allah should be purely for the sake of Allah; we should not boast about our spending every now and then. There should be no show-off of the spending. All this is prohibited. These things make all the charity deeds go in vain.

A.6. Spending should be done whole-heartedly.
A Muslim is ought to spend whole-heartedly for the sake of Allah. One should not be a niggard (a miser), for Allah does not likes a niggard. Allah says: “Behold! You are those who are called to spend in the Cause of Allah, yet among you are some who are niggardly. And whoever is niggardly, it is only at the expense of his own self. But Allah is Rich and you are poor.” Quran Surah Muhammad 47:38
This ayath warns the misers that their miserliness is not going to have any effect on Allah, because Allah does not need any support from anyone, he is Rich. In fact, their miserliness shall be their own loss, for they shall be deprived of the blessings and rewards they were to get had they spent the same. It is we, the mankind, who is in need of Allah’s blessings.

B. About accumulating (and not spending) the wealth
Islam discourages amassing wealth. There are several aspects which explain this. Let us go through them one-by-one.

B.1. Attachment to wealth leads to Fisq as well as Shirk.
Say, [O Muhammad], "If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and Striving in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people."Quran Surah Al-Taubah 9:24

This beautiful ayath is absolutely clear about its message. This is how wealth may lead a person towards Fisq. Love for wealth also leads to a type of ‘Shirk‘, known as ‘Shirk-fil-Mahabbah‘.

B.2. There is no concept of savings in Islam
There is a general concern: At the end of the day, all we earn is spent; there is no saving. Why are we out of our country if we cannot save? We are not able to achieve the aim which we are here for. Some have a tendency of setting a goal of saving at least a pre-determined amount of money from their earnings, no matter what happens.

This mindset needs to be changed. It is true that Islam is against useless expenditure, and every spendthrift shall be held accountable for that. Therefore, we have to be cautious that we do not simply throw away the hard earned money in a spending spree. A Muslim is supposed to spend his/her wealth in the Way of Allah. Give it a thought about how can one justify having saved millions with him and on the other hand one of his brothers/sisters does not have enough to feed himself and his dependants properly for even one time.

Therefore Islam promotes a balance; do not waste the wealth mindlessly, save it for genuine expenditure. In fact, the problem starts when the sole ambition becomes saving money. We earn and accumulate wealth with a sole criterion of saving for future; keeping the money idle in bank accounts, gold and silver beautifying the vaults; and soothing his/her nafs regularly by enjoying the gradual growth in accumulated wealth. This is prohibited in Islam. Refer to following: “Woe to every slanderer and backbiter; “Who has gathered wealth and counts it.” Quran Surah Al-Humazah 104: 1,2

These glorious ayaths of Qur’an warn against saving the money and seeing it grow day by day. We have already talked about spending whatever is beyond our needs in Section A.1 above. Therefore, a Muslim should not aim for savings. However, after spending on all due requirements in the Way of Allah, if still something remains, it is absolutely fine to keep it for himself and his dependants (children etc.).

B.3. If not spent, wealth leads to misguidance.
“But he who is greedy miser and thinks himself self-sufficient,”“And belies Al-Husna.” “We will make smooth for him the path for evil.” Quran Surah Al-Layl 92:8-10

Bakheelor miser is a person who keeps his wealth close to his heart and does not spend (on others). Whenever he comes across any needy person, he will ignore him; the love and attachment to his wealth does not let him spend it on the needy or on any noble cause. This characteristic is called Bukhl. The ayaths mentioned above tell us that the first trait of a person which leads to misguidance is Bukhl.

B.4. The worst scenario
So far we talked about amassing wealth by mankind in general. Now let us get a bit specific. There are two influential classes in every society that have a big influence on the values, ethics, traditions etc. of the society: The Leaders and The Scholars. There is a third group also which is common to these two main groups: The main followers of these two. However, we shall consider the two main classes only as they are the major ones and cover the third class as well.

If the leaders and scholars of any society are honest and pious, the society tends to be good. Honesty prevails, justice prevails and people live peacefully. But if these two classes are corrupt, the society gets corrupt. The effects of this are not limited to a person or two, or a family or two, rather the effects are big.

Let us go through this ayath from Qur’an in this context: “O you who believe! Verily, there are many of the ‘Ahbar‘(Scholars) and ‘Ruhban‘(monks) who devour wealth of mankind in falsehood, and hinder from the way of Allah; And those who hoard up gold and silver and spend them not in the way of Allah, announce unto them a painful torment.” Quran Surah At-Taubah, 9:34

This ayath warns against the corrupt scholars and misguided worshippers. Such scholars sell the religion in return for worldly gains, using their positions and status among the people to illegally devour wealth. They also confuse truth with falsehood and pretend before their ignorant followers that they call to righteousness. The true reality is that they call to painful punishment.

Conclusion
Success of a person nowadays is judged by the amount of wealth he has amassed. You may be highly educated, extremely good-valued, ethically and morally correct, but if you are not wealthy, society (including your own relatives) considers you as a failure. Whereas, a corrupt, dishonest & unethical person may enjoy high regards in society because of the wealth he/she has accumulated. A marriage proposal for one’s daughter now depends on the financial status of the groom-to-be. Parents are reluctant to give their daughters to guys who are not so high in terms of financial status. But the moment a proposal comes from a wealthy family, the parents try to ignore all other requirements that need to be judged for giving the hand of their daughter to the guy. Parents go gaga about high status and wealthy achievements of their kids. The whole concept has gone perverted.

But be careful; money is the biggest fitnah on the earth. Man’s love for money never ends, even till death; and it may lead to disastrous consequences for man, in this life as well as in the Hereafter. Therefore, it demands caution, extreme caution. The best way of succeeding against the fitnah of wealth is to spend it. Allah promises great reward to those who spend in His cause. Allah says: “Those who spend their wealth (in Allah’s Cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve.” Quran Surah Al-Baqarah 2:274

We see that at every stage, Allah encourages spending the wealth. And it should be spend whole-heartedly for the sake of Allah. Another concern that needs to be highlighted is that many of us keep earning money, but we do not give a thought towards performing Hajj. Plenty of Muslims can be seen busy in their lives, building beautiful homes, buying chunks of lands, real estates, businesses, but absolutely no thought of going to Hajj.

Source:http://www.askislampedia.com/wiki/-/wiki/English_wiki/Wealth

⦁ FASIQ

The literal meaning of the Arabic and Quranic term ‘Fasiq’ is one who intentionally and constantly transgresses the clearly prescribed boundaries of Allah (Subhana wa tala). The basic verb derived from the referred root means "he disobeyed". From a purely literal perspective, the subject or the nominative form of this verb (i.e. Fasiq) would mean "the one who disobeys". So it comes from the root word, "Fa-Seen-Qaaf which is a verb in Arabic and its doer is noun ie, Fasiq.

Islamic meaning
Fasiqun is an Arabic term referring to someone who violates Islamic law. However, it is usually reserved to describe someone guilty of openly and flagrantly violating Islamic law and/or someone whose moral character is corrupt.

Quran
And We have certainly revealed to you aayaath [which are] clear proofs, and no one would deny them except the defiantly disobedient(Fasiqun). Quran Surah Baqarah 2:99

The word “Fasiq” appears approximately 37 times in the Quran always condoning with a negative connotation as a fasiq declines to the commands of Allah. It applies to one who has taken upon himself to observe what the law ordains and has acknowledged it’s authority and then has fallen short of its observance in respect of all or some of its ordinances. Even though the word can be interchangeably used with the word munafiq and kaffir, the meanings vary. The word fasiq has more general application than the word kaffir because even a Muslim can in his heart be a FASIQ. Allah said: Who break the covenant of Allah after contracting it and sever that which Allah has ordered to be joined and cause corruption on earth. It is those who are the losers. Quran Surah Baqarah 2:27 [1]

Hadith
Narrated by `Abdullah, The Prophet, said, "Abusing a Muslim is Fusuq (evil doing) and killing him is Kufr (disbelief). Sahih al-Bukhari Vol.1:48 and Vol.9:7076 (OE Vol.9: 197) [2]

Scholars view
Shaikh Salih al Fawzaan said,
Fisq, linguistically, coming forth from, and in the Sharee'ah(it means) departing from the obedience of Allah. It comprises the total departure from obeying Allah which is applicable to the infidel, and it comprises partial departure of obedience which is imputed to a believer who commits a major sin.

Fisq is of two categories,
a. Which constitutes apostasy, i.e. infidelity; in that case a Kafir is called Fasiq, as Allah called Iblees saying: "And disobeyed (Fasaqa) the command of his Rabb." Quran Surah al-Kahf 18: 50
This type of Fisq on the part of Iblees constituted infidelity. And Allah says: "And for those who are disobedient (Fasaqu), their abode will be the Fire." Quran Surah as-Sajdah 32: 20
Allah meant the infidels by 'disobedient' as indicated by His (next) Words: "Whenever they want to come out of it (the Fire) they will be turned back into it, and it will be said to them, 'Taste the punishment of the Fire which you used to deny." Quran Surah as-Sajda 32: 20

b. Although disobedient Muslim is called 'Fasiq', but his Fisq does not cast him out of the folds of Islam, such as those to whom Allah refers in the following verse: "And those who calumniate chaste women and do not bring four witnesses, flog them with eighty lashes, and never accept their testification thereafter, and it is they that are the Fasiq." Quran Surah an-Noor 24: 4
Allah also says: "So whoever decides to perform the pilgrimage in these months, should remember that there is no foul talk, not any Fusuq nor argument during the Hajj season." Quran Surah al-Baqarah 2: 197 [3]

Source:http://www.askislampedia.com/wiki/-/wiki/English_wiki/Fasiq

⦁ AL-KUFR (DISBELIEF AND ITS VARIOUS MANIFESTATIONS)

Kufr is basically disbelief in any of the articles of Faith in Islam.

The articles of Faith are: To believe in -
(1) Allah,
(2) His angels,
(3) His Messengers,
(4) His revealed Books,
(5) The Day of Resurrection, and
(6) Al-Qadar, Divine Preordainments (Fate i.e. whatever Allah SWT has ordained must come to pass).

⦁ The major disbelief (Al-Kufr-al-Akbar)
This aspect excludes one completely from the fold of Islam. There are five types (of this major disbelief):-

(a) Kufr-at-Takdhîb: This implies disbelieving the divine truth or denying of any of the articles of Faith.
Almighty Allah says:
"Then who does more wrong than one who utters a lie against Allah and denies the truth [this Qur'ân, the Prophet (Muhammad SAW), the Islamic Monotheism, the Resurrection, and the reward or punishment according to good or evil deeds], when it comes to him. Is there not in Hell an abode for the disbelievers? " (V. 39:32)

(b) Kufr-al-Ibâ' wat-Takabbur ma'at-Tasdîq:
This implies rejection and pride to submit to Allah's Commandments after conviction of their truth.

Almighty Allah says:
"And (remember) when We said to the angels: 'Prostrate yourself before Adam.' And they prostrated except Iblis, he refused and was proud and was one of the disbelievers (disobedient to Allah)." (V. 2:34).

(c) Kufr-ash-Shak waz-Zan:
This implies doubting or lacking of conviction in the six articles of Faith.

Almighty Allah says:
"And he went into his garden while in a state (of pride and disbelief) unjust to himself. He said: 'I think not that this will ever perish. And I think not the Hour will ever come, and if indeed I am brought back to my Lord (on the Day of Resurrection) I surely shall find better than this when I return to Him.' His companion said to him during the talk with him: 'Do you disbelieve in Him Who created you out of dust (i.e. your father Adam), then out of Nutfah (mixed semen drops of male and female discharge), then fashioned you into a man? But as for my part (I believe) that He is Allah, my Lord, and none shall I associate as partner with my Lord.' " (V.18:3538)

(d) Kufr-al-I'râd:
This implies turning away from the truth knowingly or deviating from the obvious signs which Allah has revealed.

Almighty Allah says:
"We created not the heavens and the earth and all that is between them except with truth and for an appointed term. But those who disbelieve turn away from that whereof they are warned." (V.46:3)

(e) Kufr-an-Nifâq:
This implies hypocritical disbelief.

Almighty Allah says:
"They have made their oaths a screen (for their hypocrisy). Thus they hinder (men) from the Path of Allah. Verily, evil is what they used to do. That is because they believed, then disbelieved, therefore their hearts are sealed, so they understand not." (V.63:2-3)

⦁ The minor disbelief (Al-Kufr-al-Asghar)
This aspect of disbelief does not exclude one from the fold of Islam. It is also termed Kufr-an-Ni'mah. This implies disbelief manifesting itself in ungratefulness for Allah's Blessings or Favours.

Almighty Allah says:
'And Allah puts forward the example of a township (Makka), that dwelt secure and well-content; its provision coming to it in abundance from every place, but it (its people) denied the Favours of Allah (with ungratefulness). So Allah made it taste the extreme of hunger (famine) and fear, because of that (evil, i.e. denying Prophet Muhammad SAW ) which they (its people) used to do." (V.16:112).

Source: http://www.askislampedia.com/wiki/-/wiki/English_wiki/Kufr

⦁ Man is ungrateful
This fact is expressed in the following verse: “And it is He who has brought you to life, then He will cause you to die, then bring you to life (again); most surety man is very ungrateful”(22:66)
According to Arabic Kr basically means to cover. example, if a farmer places seeds in the ground, this action is called kufr. The term has been used later for two other meanings which were likened to the root meaning (to cover). These two are:
1. To disbelieve in Allah or his religion.
2. To be unthankful relating to the blessings of Allah (the Almighty).
When a person is given health but misuses it or thinks it is not from Miab, this person is a kafir and if he is very ungrateful he is kaffir. This meaning is meant by the above verse.
Man is often unthankful and ungrateful. He quickly becomes oblivious to the blessings of Allah, the Beneficent. We read in the Glorious Qur'an the story of Korah (Qarun). He had so much money kept in the treasury safes that it took a large number of the keepers of the treasures who had difficulty carrying the keys of his treasury:
“We gave him [Korah] from the treasures to the extent that keys were difficult to be carried by a group of people possessed of great strength.” (28:76)
Korah was invited to be thankful to Allah for innumerable bounties that the Almighty Lord, the Beneficent, bestowed on him. They invited Korah to make use of the blessings and perform good deeds to attain a station of piety and bliss in the next abode (the Hereafter) as God has bestowed upon him His favour. However, the ignorant and arrogant eyes of Korah could not perceive the divine Blessings. In return to this invitation he said: “I have been given this only on account of the knowledge I have.” (28:78)
Korab was finally punished by Allah. Allah made the earth swallow him up and his abode. Those who yearned for his place only the day before began to say: “Ah! (Know) that Allah amplifies and straitens the means of subsistence for whomsoever he pleases of His servants; had not Allah been gracious to us, He would most surely have abased us; Ah! (know) that the ungrateful are never successful” (28:82)
Source:https://www.al-islam.org/self-knowledge-mohammad-ali-shomali/man-ungrateful

⦁ TAGHUT

Mankind’s First Obligation which Allah (Glory be to Him) obligated on the Son of Aadam is to reject the Taaghoot and believe in Allah (Glory be to Him). The proof for this is Allah (Glory be to Him) ’s saying in Qur’an: “And We have indeed sent to every nation a messenger (saying to his people): ‘Worship Allah alone and avoid the Taaghoot (false deities).” [Qur’an Surah Nahl: 16:36]

⦁ Linguistic meaning
The Arabic word Taghut means to "cross the limits, overstep boundaries," or "to rebel."

⦁ Islamic meaning
In Islamic terminology, the word refers to idolatry or to worship anything except Allah (Glory be to Him) . Taghut also denotes one who exceed their limits. The first stage of error is fisq (I.e. disobeying Allah without denying that one should obey Him), the second is kufr, (i.e. rejection of the very idea that one should obey Allah). The last stage would be to rebel against Allah (Glory be to Him) but also impose their rebellious will of Allah upon others, those who reach this stage are taghut.

⦁ General meaning
The word Taghoot is general. So everything that is worshipped besides Allah (Glory be to Him) , while being pleased with this worship – whether it is something worshipped, someone followed, or someone obeyed in the absence of obedience to Allah (Glory be to Him) and His Messenger, then that is considered Taaghoot. The Tawaagheet (pl. of Taaghoot) are many, but their heads are five:

The First:
The Devil who calls the people to worship other than Allah (Glory be to Him). The proof for this is Allah (Glory be to Him) ’s saying: “Did I not command you O children of Aadam, that you should not worship the Devil. Verily, he is a plain enemy to you.” [YaaSeen:36:60]

The Second:
The tyrannical and oppressive ruler who changes Allah (Glory be to Him)’s rulings. The proof for this is Allah (Glory be to Him)’s saying: “Have you not seen those (hypocrites) who claim to have faith in that which has been revealed to you, and that which was revealed before you, and they wish to go for judgement (in their disputes) to the Taaghoot, when they have been ordered to reject them? But the Devil wishes to lead them far astray.” [Nisaa: 4:60]

The Third:
The one who judges by other than what Allah has revealed, and the proof for this is Allah’s saying: “And whoever does not judge by what Allah (Glory be to Him) has revealed, then they are the disbelievers.” [Maa’idah: 5:44]

The Fourth:
The one who claims to have knowledge of the Unseen, apart from Allah (Glory be to Him) . The proof for this is Allah’s saying: “He alone is the All-Knower of the Unseen, and He does not disclose His Unseen matters to anyone. Except to a messenger whom He has chosen, and then He makes a band of watching guards (angels) to march before him and behind him.” [Jinn: 72: 26-27]

And He says: “And with Him lie the keys to the Unseen, no one knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls except that He knows about it. There is not a grain in the darkness of the earth, nor anything fresh or dry, but that it is written in a Clear Record.” [Ana’aam: 6:59]

The Fifth:
The one who is worshipped apart from Allah (Glory be to Him) , while being pleased with being worshipped. The proof for this is Allah (Glory be to Him) ’s saying: “And whoever amongst them says: ‘Verily, I am a Allah besides Him (Allah)’, then this person’s recompense will be the Hellfire. That is the way We recompense the wrongdoers.” [Anbiyaa: 21:29] [2]

⦁ Qur’an
"Do you not see how those given a share of the Scripture, [evidently] now believe in idols and evil powers? (Taghut) They say of the disbelievers, 'They are more rightly guided than the believers." Qur'an.Surah Nisa 4:51

"Do you [Prophet] not see those who claim to believe in what has been sent down to you, and in what was sent down before you, yet still want to turn to unjust tyrants for judgement, although they have been ordered to reject them? Satan wants to lead them far astray." Qur'an.Surah Nisa 4:60

"The believers fight for Allah (Glory be to Him) 's cause, while those who reject faith fight for an unjust cause.cFight the allies of Satan: Satan's strategies are truly weak." Qur'an.Surah Nisa 4:76

"There is no compulsion in religion: true guidance has become distinct from error, so whoever rejects (taghut) false Allah (Glory be to Him) s and believes in Allah (Glory be to Him) has grasped the firmest hand-hold, one that will never break. Allah is all hearing, all knowing."Qur'an.Surah Nisa 4:256. [3]

⦁ The Meaning of Rejecting the Taaghoot and Believing in Allah (Glory be to Him)
As for the description of Rejecting the Taaghoot, then it is that you believe in the futility of worshipping other than Allah (Glory be to Him) , and that you abandon doing so and hate it, and that you reject and make enmity with those who do it. And as for the meaning of Believing in Allah (Glory be to Him), then it is that you believe that Allah (Glory be to Him) is the only true Allah (Glory be to Him) who deserves to be worshipped alone, apart from everything else besides Him. And it is that you make all types of worship – every act - sincerely for Allah (Glory be to Him) alone, while negating and rejecting that from everything else that is worshipped besides Him. It also entails that you love and show friendship to the people of Ikhlaas (i.e. Islaam), while hating and showing enmity to the people of Shirk. This is the Religion of Ibraaheem, of which those who turn away from it only fool themselves. And this is the good example that Allah (Glory be to Him) informs us of in His saying: “There has indeed been an excellent example for you in Ibraaheem and those with him, when they said to their people: ‘Verily, we are free from you and whatever you worship besides Allah (Glory be to Him). We have rejected you and there has commenced between us and you, enmity and hatred forever, until you believe in Allah (Glory be to Him) alone.’” [Mumtahanah: 4]

⦁ Disbelieving in the Taghoot is a Condition for the Correctness of Faith
And know that man will never become a believer in Allah (Glory be to Him) unless he rejects and disbelieves in the Taaghoot. The proof for this is Allah (Glory be to Him) ’s saying: “There is no compulsion in the Religion. Verily, the right path has become distinct from the wrong path. So whoever disbelieves in the Taghoot and believes in Allah (Glory be to Him), then he has taken hold of the firmest handhold that will never break. And Allah (Glory be to Him) is the All-Hearer, the All-Knower.” [Baqarah: 2:256]

The “right path” here refers to the Religion of Muhammad (may the peace and blessings of Allah (Glory be to Him) , while the “wrong path” refers to the Religion of Abu Jahl. The “firmest handhold” refers to the testimony that there is no deity worthy of worship except Allah (Glory be to Him) {Laa Ilaaha IllAllah (Glory be to Him) )). This testimony consists of a negation and an affirmation. It negates all types of worship from those worshipped besides Allah (Glory be to Him), while affirming all types of worship done for Allah (Glory be to Him) alone, free from any partner. [4]

⦁ Basic message of Prophets
The basic message brought by all the Prophets. Allah (Glory be to Him) says (interpretation of the meaning): “And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): ‘Worship Allah (Glory be to Him) (Alone), and avoid (or keep away from) Taghoot (all false deities, i.e. do not worship Taghoot besides Allah (Glory be to Him)).’ Then of them were some whom Allah (Glory be to Him) guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied (the truth)” [al-Nahl 16:36]

“And We did not send any Messenger before you (O Muhammad) but We revealed to him (saying): Laa ilaaha illa Ana [none has the right to be worshipped but I Allah (Glory be to Him) )], so worship Me (Alone and none else)” [al-Anbiya’ 21:25] [5]

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