The Evil Consequences of Neglecting to Enjoin Good and Forbid Evil

Muslims who neglect enjoining good and forbidding evil hold this corrupted saying as a pretext, "Leave the creation for Allah The Almighty to judge them; I am not responsible for all human beings", and the like.

In one of his speeches, after praising Allah The Almighty, Abu Bakr, may Allah be pleased with him, said, “O people, you read this verse often:{“O you who have believed, upon you is [responsibility for] yourselves. Those who have gone astray will not harm you when you have been guided. To Allah is you return all together; then He will inform you of what you used to do. ”} [Quran 5:105] However, you have misunderstood it. I heard the Messenger of Allah, sallallaahu ‘alayhi wa sallam, say: “If acts of disobedience are done among any people and they do not change them even though they are able to do so, Allah will soon smite them all with punishment.”[Ahmad, Abu Daawood, An-Nasaa’i, Al-Tirmithi and Ibn Maajah] [Saheeh]

Enjoining good and forbidding evil has different degrees; the first of which is abhorrence of the wrongdoing. Only a pious Muslim’s heart would shiver to know about an evildoing that is being committed. Then, a Muslim should advise the wrongdoer to quit his misdeed, and if the wrongdoer does not respond, then a Muslim has to try modifying the misdeed with his hands, if he is able to. On the other hand, some scholars believe that the correct order of these levels is to modify the wrongdoing with the hand, then with speaking out, then with the heart. However, one cannot modify a misdeed with his hands unless he, in his heart, abhors it first, Abhorring a wrongdoing is the least degree of forbidding evil, and if the wrongdoer does not stop, then a Muslim should leave the place where the misdeed is being committed.      

It is wrong for a Muslim to say, “As long as I have disapproved of the wrongdoing, I can stay where the wrongdoing is being committed." In fact, by doing so, such a Muslim is actually following his own desires.

To Muslims who act in such a way we say that were they to abhor the wrongdoing, they would leave the place just as they would do if someone cursed them or their father; they would either defend themselves or their father or leave that place immediately.

However, it should be noted that there is a significant difference between disapproving of a wrongdoing and self-assertion; it is not necessary that the wrongdoer should obey his advisor and give up his misdeed. If a Muslim woman fulfills her role and reproves such misdeeds and leaves the place where they are happening; she would have absolved herself of all blame or punishment and only then would she have duly accomplished her mission as she cannot control others. Allah The Exalted says (what means):{"You are not over them a controller.”}[Quran 88:22] but not before that.

The devil misleads people to say, "Corruption has prevailed, enjoining good and forbidding evil will be in vain… we cannot reform others” and so on.

Sufyaan Ath-Thawri, may Allah have mercy upon him, was once asked, “Should one advise someone whom he is certain would not accept his advice?" Sufyaan Ath-Thawrii answered, “Yes, he should, and let it be a means of absolving himself of potential punishment and blame of Allah The Exalted”, meaning that one should fulfill his duty at any rate and at least he would absolve himself.

Also, the devil misleads a Muslim to say to himself, “A wrongdoer and as negligent as I am; how could I enjoin good and forbid evil?”

Sa‘eed bin Jubayr, may Allah have mercy upon him, said, “If no Muslims enjoined good and forbade evil until they have duly reformed themselves, no one would enjoin good or forbid evil.”

Al-Hasan Al-Basri, may Allah have mercy upon him, said to Mutarrif bin ‘Abdullaah, “Advise your friends.” He replied, "I am afraid that I would be advising them to do what I do not do myself.” Al-Hasan Al-Basri replied, “May Allah have mercy upon you!  Who does what he says? Satan would love all Muslims to give up enjoining good and forbidding evil.”

If Muslims did not advise the wrongdoers, who would, now that the Prophet, sallallaahu ‘alayhi wa sallam, is not with us anymore?  

Examples of how women can enjoin good and forbid evil:

•         If a Muslim woman sees another wearing Niqaab (face cover) or gloves during performing Tawaaf (circumambulation), she should advise her and tell her that the Prophet, sallallaahu ‘alayhi wa sallam, said:"A woman in Ihraam (sacral state) should wear neither Niqaab nor gloves.” [Al-Bukhari]

•         If a Muslim woman sees another woman wearing a cloak over her shoulders, she should advise her that it is an act of imitating men, which is prohibited in Islam, as the Prophet, sallallaahu ‘alayhi wa sallam, cursed women who imitate men, according to a narration by Al-Bukhari.

•         If she sees another woman who depilates her facial hair, she should advise her not to do that and clarify to her that the Prophet, sallallaahu ‘alayhi wa sallam, cursed women who do so.

•         If she sees another woman who extends her hair or wears a wig, she should advise her not to do such a thing.

•        If she sees another woman wearing a tight or revealing outfit or trousers, even if among other women, she ought to advise her that such an outfit is what the Prophet, sallallaahu ‘alayhi wa sallam, referred to in this Hadeeth (narration): “Two are the types of the denizens of Hell whom I have not [yet] seen (in life):[…] And women are dressed yet naked, who would be inclined (to evil) and make [others] incline [to it]. Their heads are like the inclined humps of camels. They will not enter Paradise and they would not smell its fragrance whereas its fragrance would be smelt at such and such a distance.”[Muslim]
 

Thus, Muslim women should enjoin each other to do what is good and forbid one another from doing what is evil. Furthermore, they should leniently and politely advise their fathers, siblings, and husbands as well.

This exchange of advice is the secret to success as Allah The Exalted explains in Soorat Al-‘Asr which reads (what means):{"By time,* Indeed, mankind is in loss,*Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience. ”} [Quran 103:1-3]

 We would be ineffectual if we did not enjoin good and forbid evil; if we did not enjoin each other to do what is good and forbid each other from doing what is evil. Allah The Almighty cursed the Children of Israel for abandoning enjoining good and forbidding evil; Allah The Exalted Says (what means):

{"Cursed were those who disbelieved among the Children of Israel by the tongue of David and of Jesus, the son of Mary. That was because they disobeyed and [habitually] transgressed.* They used not to prevent one another from wrongdoing that they did. How wretched was that which they were doing. ”} [Quran 5:72-73]

Allah The Exalted also says (what means):

       {“And you see many of them hastening into sin and aggression and the devouring of [what is] unlawful. How wretched is what they have been doing.* Why do the rabbis and religious scholars not forbid them from saying what is sinful and devouring what is unlawful? How wretched is what they have been practicing.”} [Quran 5:62-63]

The Prophet, sallallaahu ‘alayhi wa sallam, said:“Any people  among whom acts of disobedience are committed and they are able to make a change (i.e., reformation) yet do not make a change, Allah will smite them with punishment before they die.” [Ahmad and others] [Saheeh]

The previous narration proves that a silent witness of a wrongdoing is even worse than the wrongdoer himself; because by abstaining from disapproving the misdeed and advising the wrongdoer, he is actually encouraging him as well as other wrongdoers to continue committing wrongdoings. If people leniently forbade evil and advised the wrongdoers to quit abominable conduct, no wrongdoing would prevail.

 Source:http://www.islamweb.net/emainpage/printarticle.php?id=158773HYPERLINK "http://www.islamweb.net/emainpage/printarticle.php?id=158773&lang=E"&HYPERLINK "http://www.islamweb.net/emainpage/printarticle.php?id=158773&lang=E"lang=E

•        Dire consequences of Injustice - I

Injustice is deviation from justice and violation of the truth.

There are three broad types of injustice:

1-   To be unjust towards Allah The Almighty: The most heinous forms of this type are disbelief, polytheism, and hypocrisy. Allah The Almighty Says (what means): 

·        {And [mention, O Muhammad], when Luqman said to his son while he was instructing him, “O my son, do not associate [anything] with Allah. Indeed, association [with him] is great injustice.”}[Quran 31:13]

·        {Indeed, the curse of Allah is upon the unjust.} [Quran 11:18]

2-   To be unjust towards other people: Allah The Almighty Says (what means):

·        {And the recompense of an odious deed is an odious deed the like of it; yet whoever is clement and acts righteously, then his reward is up to Allah. Surely, He does not love the unjust.}[Quran 42:40]

·        {The cause is only against the ones who wrong the people and tyrannize upon the earth without right. Those will have a painful punishment.} [Quran 42:42]

3-   To be unjust towards oneself: Allah The Almighty Says (what means):

·        {Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself.} [Quran 35:32]

·        {He [Moosa] said, “My Lord, indeed I have wronged myself, so forgive me,” and He forgave him. Indeed, He is the Forgiving, the Merciful.} [Quran 28:16]

In fact, all three types are considered as doing injustice to oneself as one wrongs oneself when one intends to do injustice.

Ath-Thahabi maintained that injustice is a major sin and said that doing injustice to others may take the form of trespassing on their property, abusing them physically or verbally, and attacking the weak. He mentioned the Quranic verses and Prophetic Hadeeths that threaten the unjust. Then he reported that some of the righteous predecessors said, “Do not wrong the weak so as not to be one of the evil strong people.” In addition to this, he mentioned some forms of injustice that he considered to be major sins:

-      Devouring the property of orphans 

-      Procrastination in repaying debts despite the ability to repay at the due time.

-      Denying a wife her rights such as dowry, clothing and provision.

-      Denying a laborer his wage or salary  

-      Inaccurate divisions and valuation, which are considered major sins, according to Ibn Hajar .

The Texts of the Sharee‘ah Dispraise Injustice

Allah The Almighty Says (what means): 

·        {And those cities - We destroyed them when they wronged, and We made for their destruction an appointed time.} [Quran 18:59]

·        {And in no way did We do injustice to them, but it is they who were the unjust.} [Quran 43:76]

·        {Allah does not love the unjust.}[Quran 3:57]

·        {And your Lord does injustice to no one.}[Quran 18:49]

·        {And your Lord is not ever unjust to [His] servants.} [Quran 41:46]

·        {Verily the unjust are surely in perpetual torment.} [Quran 42:45] 

In addition, there are many Quranic verses that speak about doing injustice to oneself. These verses explain that this type of injustice comes in two forms:Shirk (polytheism), and disobeying Allah The Almighty. Shirk is the most heinous of sins; Allah The Almighty Says (what means): {Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah. That [inheritance] is what is the great bounty.}[Quran 35:32] 

Doing injustice to others through aggression against their lives, property or anything else, is dispraised in many Quranic verses such as the verse that reads (what means):{The cause is only against the ones who wrong the people and tyrannize upon the earth without right. Those will have a painful punishment.}[Quran 42:42]

Similarly, the Hadeeths of the Prophet, , dispraise injustice:

-      It was narrated on the authority of Abu Moosa Al-Ash‘ari that the Prophet, , said: “Indeed, Allah gives respite to the oppressor, but when He seizes him, He does not let him escape.”' Then he recited:{And thus is the taking away of your Lord when He takes away the towns [while] they are unjust; surely His taking away is painful [and] strict.}[Quran 11:102] [Al-Bukhari and Muslim]

-      The Prophet, , said:“Protect yourselves against doing injustice, for injustice will be darkness on the Day of Resurrection.”[Muslim]

-      ‘Aa’ishah said to Abu Salamah ibn ‘Abdur Rahman who was disputing with some people over a piece of land, “O Abu Salamah, beware of seizing land unjustly because the Prophet said, ‘Whoever seizes unlawfully a hand-span of land, a collar of seven lands will be around his neck [in the Hereafter].’” [Al-Bukhari and Muslim]

-      It was narrated on the authority of Huthayfah that the Prophet, , said: “Do not be blind followers and say: ‘If people do good, we do good, and if people do injustice, we do injustice.’ Adjust yourselves; when people do good, do good, and when they wrong, do not do injustice.”[At-Tirmithi]

-      It was narrated on the authority of ‘Abdullah ibn Mas‘ood that the Prophet, , said: “Whenever a person is murdered, there is a share of the burden of the crime on the son of ’Adam [Adam] since he was the first to commit murder.”[Al-Bukhari and Muslim]

-      It was narrated on the authority of Abu Hurayrah that the Prophet, , said:

Do not envy one another; do not commit Najash [to overbid against a rival purchaser simply to harm him with no intention of buying the merchandise]; do not hate one another; do not turn your backs on one another; do not enter into commercial transactions when others have entered into that [transaction]; rather, be, O slaves of Allah, brothers. A Muslim is the brother of a Muslim; he does not do injustice to him, he does not let him down, and he does not disdain him. Piety is here, [and he pointed to his chest three times]. It is enough evil for a Muslim to disdain his brother Muslim. All of a Muslim is inviolable for other Muslims: his blood [life], his property and his honor.[Muslim]

The righteous predecessors also dispraised injustice in their sayings:

-      ‘Ali ibn Abi Talib said, “The day when the wronged will triumph over the wrongdoer will be far severer than the day when the wrongdoer wronged him.” Mu‘awiyah would say, “I would be terrified to wrong a person who has none but Allah The Exalted to seek His help against me.”

-      Abu Al-‘Aynaa’ said, “I had some unjust enemies, and I complained about them to Ahmad ibn Abi Dawood. I said to him, ‘They have become united like a single hand against me!’ He replied, ‘{The hand of Allah is over their hands.}[Qur’an 48:10]’ I said, ‘They are cunning!’ He replied, ‘{The evil plot does not encompass except its own people.} [Qur’an 35:43]’ I said, ‘They belong to a large company.’ He replied, ‘{How many a small company has overcome a large company by permission of Allah The Exalted.}[Qur’an 2:249]’”.

-      Yoosuf ibn ’Asbat said, “Whoever wishes an oppressor long life wants Allah The Exalted to be disobeyed in His universe.”

-      Ibn Mas‘ood said, “When the punishment was removed from the people of Yoonus they all returned the rights of others to the extent that a man would pluck a stone out of the foundation of his house and return it to its owner.”

-      Abu Thawr ibn Yazeed said, “Using an unlawfully acquired stone in a building is considered the beginning of its destruction.”

-      A scholar said, “Had a single stone of injustice been used in building Paradise, the House of Eternity, it would have been ruined.”

-      A sage said, “When you want to do injustice, remember the justice of Allah The Almighty that will be executed against you. When you want to use your strength to wrong others, remember that Allah The Exalted has the strength to punish you. Never, be impressed by someone who sheds blood, as his Assassin never dies.”

-      Yazeed ibn Hatim would say, “I fear nothing more than a person whom I wronged while knowing that he has no supporter but Allah The Exalted, especially when he says, ‘Allah The Exalted is sufficient to judge between me and you.’”

-      One day, ‘Ali ibn Al-Fudhayl wept, so he was asked why. He replied, “I feel sorry for those who wronged me, because they will have nothing to say to Allah The Almighty as an excuse.”

-      While Sulayman ibn ‘Abdul-Malik was on the pulpit, a man said to him, “Remember the Day of Announcement!” Sulayman descended from the pulpit and asked the man, “And what is the Day of Announcement?” The man answered, “Allah The Almighty Says (what means): {Then an announcer will announce between them, “The curse of Allah be on the unjust.”}[Quran 7:44]”

-      Abu Ad-Dardaa’ said, “Beware of the orphan’s tears and the supplication of a wronged person.”

-      Some scholars state that there are three types of injustice:

o   Unforgivable injustice: This type refers to Shirk, from which we seek refuge with Allah The Exalted. Allah The Almighty Says (what means):{Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills.}[Quran 4:48]

o   Injustice that cannot be waived: This type refers to doing injustice to the servants of Allah The Almighty.

o   Forgivable Injustice: This type refers to wronging oneself.

-      A man passed by a person whom Al-Hajjaj had crucified, and said, “O Allah, your leniency with the oppressors has harmed the oppressed.” When the man slept that night he saw in a vision that he entered Paradise, and saw the man who had been crucified in the highest ranks of Paradise; then he heard a caller say, “My leniency with the oppressors has admitted the oppressed people to the highest ranks in Paradise.”

-      It was said, “Whoever plunders others property, others will plunder his property.” 

-      It is said, “Whoever does injustice for long, loses power.”

 -      ‘Umar said, “Beware of the supplication of an oppressed man, as it is answered.”

-      ‘Ali said, “The previous nations were destroyed because they kept denying people's rights until this became rampant, and they spread transgression until its rights were ransomed.”

-      It was said, “The most evil of all wrongdoers is the one who wrongs some people for the benefit of others.” 

-      Ibn Al-Jawzi said, “Injustice necessitates two sins: usurping others’ rights and defying Allah The Exalted with disobedience. The sin of doing injustice is more evil than other sins because it is usually committed against the weak, who are powerless to fend for themselves. The cause of injustice is the darkness of the heart; a man whose heart is lit with guidance would not commit injustice.”

-      Ibn Taymiyyah said, “People unanimously agree that the consequences of injustice are dire and that the outcomes of justice are good.” He also said that, “Allah The Exalted grants victory to a just state even if it is a non-Islamic state, and lets an unjust state be defeated, even if it is an Islamic state.”

•        Dire consequences of injustice - II

Causes of Injustice

A- The devil: Allah The Almighty Says (what means):

•         {O you who have believed, enter into Islam completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.} [Quran 2:208]

•         {Satan has overcome them and made them forget the remembrance of Allah. Those are the party of Satan. Unquestionably, the party of Satan - they will be the losers.} [Quran 58:19]

B- A persistent evil-enjoining soul; Allah The Almighty Says (what means): {Indeed, the soul is a persistent enjoiner of evil.}[Quran 12:53]

C- Personal inclination; Allah The Almighty Says (what means):

•         {So follow not [personal] inclination, lest you not be just.} [Quran 4:135]

•         {But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination, then indeed, Paradise will be [his] refuge.} [Quran 79:40, 41]

•         {…and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire.} [Quran 18:28] There many other similar verses.

Curing and Giving Up Injustice

1-   Remembering that Allah The Almighty never does injustice; He Says (what means):

•         {Whoever does righteousness - it is for his [own] soul; and whoever does evil [does so] against it. And your Lord is not ever unjust to [His] servants.}[Quran 41:46]

•         {Indeed, Allah does not do injustice, [even] as much as an atom's weight} [Quran 4:40]

•         {Allah wants no injustice to the worlds.} [Quran 3:108]

2-   Considering the fateful destiny of unjust people: Allah The Almighty Says (what means):

•         {And decidedly not one of you [there is], except that he will go [herded] down to it; that, for your Lord, has been a thing decreed, a must. Thereafter, We will safely deliver the ones who were pious and leave behind the unjust [ones], [abjectly] kneeling.} [Quran 19:71, 72]

•         {And your Lord would not have destroyed the cities unjustly while their people were reformers.} [Quran 11:117]

•         {Say, “Have you seen for yourselves? In case the torment of Allah comes up to you suddenly or openly, will any be perished except the unjust people?”} [Quran 6:47]

3-   Not to despair of the Mercy of Allah The Almighty: He Says (what means): {Indeed, no one despairs of relief from Allah except the disbelieving people.} [Quran 12:87]. It was narrated on the authority of Safwan ibn Muhriz that a man asked Ibn Umar “What did you hear the Messenger of Allah say in private?” Ibn 'Umar replied, “I heard the Prophet say:

A believer will be brought extremely close to his Lord on the Day of Resurrection. Enveloping him in His Mercy; He will make him confess to his sins by asking him: “Do you remember doing this sin and that sin?” He will reply: “Yes, my Lord, I remember.” Then Allah The Almighty will Say, “I covered it up for you in the worldly life, and I forgive you for it today.” Then the record of his good deeds will be handed to him. As for the disbelievers and hypocrites, their evil acts will be exposed publicly

 {…and the witnesses will say, “These are the ones who lied against their Lord.” Unquestionably, the curse of Allah is upon the wrongdoers...} [Quran 11:18]”[Muslim]

Moreover, the Hadeeth about the story of the man who killed ninety-nine people, as well as the one who said:

“By Allah, if my Lord takes hold of me, He would torment me as He has not tormented anyone else.” [Al-Bukhari and Muslim], support the same meaning that a believer must not despair of the mercy of Allah The Almighty.

4-   Imagining the predicament of reckoning and judgment on the Day of Judgment; Allah The Almighty Says (what means):

{And the earth will shine with the light of its Lord, and the record [of deeds] will be placed, and the prophets and the witnesses will be brought, and it will be judged between them in truth, and they will not be wronged. And every soul will be fully compensated [for] what it did; and He is most knowing of what they do.}[Quran 39:68-70]

5-   Remembrance and mentioning of Allah The Almighty and seeking His forgiveness: Allah The Almighty Says (what means):

{And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins - and who can forgive sins except Allah? - and [who] do not persist in what they have done while they know.} [Quran 3:135]

6-   Restraining oneself from doing injustice and returning rights to their owners: Sincere repentance is to feel remorse in the heart, to restrain oneself from disobeying Allah The Exalted, to ask Him for forgiveness by the tongue, and endeavor to return rights to their owners. Consequently, whoever has transgressed against his brother's honor, property or anything else, then let him ask for his forgiveness today before the time (the Day of Resurrection) when there will not be any dinars or dirhams and there will only good deeds and evil deeds, as mentioned in the authentic Hadith.

Consequences and Harms of Injustice

-   Injustice incurs the anger of Allah The Exalted.

-   Allah The Almighty makes an unjust person suffer all types of torment.

-   Injustice destroys families and states.

-    An unjust person will be deprived of all forms of the intercession of the Prophet, .

-   Letting unjust people go unpunished corrupts the entire Ummah (Nation)

-   Injustice is a sign of the hardness and darkness of the heart.

-    An unjust person is low and mean in the sight of Allah The Exalted.

-   Injustice causes one to lose the blessings of Allah The Almighty. The Quran tells us the story of the man who lost his two gardens because of his injustice: Allah The Almighty Says (what means):

•         {And he entered his garden while he was unjust to himself. He said, “I do not think that this will perish - ever. And I do not think the Hour will occur. And even if I should be brought back to my Lord, I will surely find better than this as a return.”} [Quran 18:35, 36]

•         Injustice was the only cause of the destruction of previous kingdoms: {So the people that committed wrong were eliminated. And praise to Allah, Lord of the worlds.} [Quran 6:45]

•         {So We took him [Pharaoh] and his soldiers and threw them into the sea. So see how was the end of the wrongdoers.} [Quran 28: 40]

•         Allah The Almighty also tells us about the people of Loote (Lut) Saying (What means): {So when Our command came, We made the highest part [of the city] its lowest and rained upon them stones of layered hard clay, [which were] marked from your Lord. And Allah's punishment is not from the wrongdoers [very] far.}[Quran 11:82, 83]

•         Similarly, Allah The Exalted destroyed the people of Nooh (Noah) Thamood, ‘Aad and the Companions of the Thicket. Allah The Almighty Says (what means): {So each We seized for his sin; and among them were those upon whom We sent a storm of stones, and among them were those who were seized by the blast [from the sky], and among them were those whom We caused the earth to swallow, and among them were those whom We drowned. And Allah would not have wronged them, but it was they who were wronging themselves.}[Quran 29:40]

•         The remorse of unjust people is useless if it comes too late;

{And the Day that the unjust [person] will bite at both his hands, [and] say, “Oh, would that I had taken to myself a way along with the Messenger.”} [Quran 25:27]

Injustice is one of the sins that cause one to be punished in this world and in the Hereafter because it affects others. This is no surprise, as the wronged person humbly and bitterly supplicates against the person who did injustice to him, and Allah The Exalted answers his supplication, Saying: “By My Might and Exaltedness, I shall rescue you, even if it be after some time.”

Hence, fear Allah The Almighty; be just and return the rights to whom they are due, before there comes a day when there will be no repelling.

Source:http://www.islamweb.net/en/article/158710/

•        Lessons from the Battle of Uhud

    After the Muslims’ victory in the Battle of Badr, Allah The Almighty wanted to test His believing slaves in order to distinguish the truthful believers from the hypocrites. During the Battle of Uhud, the Prophet, sallallaahu ‘alayhi wa sallam, and his Companions underwent a difficult trial. In the wake of this battle, Allah The Almighty revealed verses that will be recited until the Day of Judgment. Allah The Almighty revealed 58 verses from Soorat Aal-‘Imraan (the third chapter of the Quran) about this battle. The verses begin by mentioning the first stage of the Battle. Allah The Almighty Says (what means):

 {And [remember] when you, [O Muhammad], left your family in the morning to post the believers at their stations for the battle [of Uhud] - and Allah is Hearing and Knowing} [Quran 3: 121].

These verses ended with a conclusive comment on the outcome of the Battle and the wisdom behind it. Allah The Almighty Says (what means):

 {Allah would not leave the believers in that [state] you are in [presently] until He separates the evil from the good. Nor would Allah reveal to you the unseen. But [instead], Allah chooses of His Messengers whom He Wills, so believe in Allah and His Messengers. And if you believe and fear Him, then for you is a great reward} [Quran 3: 179].

 These verses precisely describe the Battle and shed light on hidden feelings and intentions. These verses provide us with great lessons that should be transmitted from one generation to the next. In the following lines, we shall have a quick glimpse at some of the benefits and aspects of the divine wisdom behind this great battle. 

In the Battle of Uhud, disobedience, losing courage and disputation were the reasons behind the Muslims being defeated. The archers disobeyed the command of the Prophet, sallallaahu ‘alayhi wa sallam, and the Muslim fighters disputed over the war booty, and these were sufficient to drive away victory after it had been so close. Allah The Almighty Says (what means):

 {And Allah had certainly fulfilled His promise to you when you were killing the enemy by His permission until [the time] when you lost courage and fell to disputing about the order [given by the Prophet] and disobeyed after He had shown you that which you love. Among you are some who desire this world, and among you are some who desire the Hereafter. Then He turned you back from them [defeated] that He might test you. And He has already forgiven you, and Allah is the possessor of bounty for the believers} [Quran 3: 152].

How could those who disobeyed their Lord, the command of their Prophet, sallallaahu ‘alayhi wa sallam, and became disunited seek the victory of Allah?

From this Battle, we also learn that it is very dangerous to prefer the worldly life to the Hereafter because this is a reason for losing the Support and Victory of Allah The Almighty. Ibn Mas‘ood, may Allah be pleased with him, said, “I did not think that any of the Companions of the Messenger of Allah, sallallaahu ‘alayhi wa sallam, desired the worldly life until Allah The Almighty revealed on the Day of Uhud the verse (what means):

{Among you are some who desire this world, and among you are some who desire the Hereafter} [Quran 3: 152]”

The great lesson that should be learnt from this is that loving this world and being attached to it may creep into the hearts of the faithful and righteous while they are unaware. Therefore, one must examine his soul carefully, and remove anything that might prevent him from responding to the orders of Allah The Almighty or avoiding His prohibitions.

Part of the wisdom behind this Battle was that Allah The Almighty wanted to honor some of His slaves by granting them martyrdom, which is one of the highest ranks and degrees man can obtain. He wanted to take martyrs from among His slaves whose blood was shed for His sake and who prefer His love and satisfaction to their own souls. Allah The Almighty Says (what means), {And [He may] take to Himself from among you martyrs} [Quran 3:140]

The Battle of Uhud confirmed the Way of Allah The Almighty concerning the confrontation between truth and falsehood, and guidance and misguidance. It is the Way of Allah The Almighty that His Messengers and their followers on one hand, and their enemies on the other, should take turns in attaining victory. However, ultimately, victory will inevitably be only for the believers. Falsehood may last for an hour but the truth will last until the Last Hour,and one will never find any change in the Way of Allah The Almighty.

Paradise is precious and cannot be attained without passing over the bridge of difficulties and hardship. An easy victory does not last and people do not appreciate its value. Allah The Almighty Says (what means):

{Or do you think that you will enter Paradise while Allah has not yet made evident those of you who fight in His cause and made evident those who are steadfast?} [Quran 3: 142] 

One should make good use of the material and spiritual means available along with reliance on Allah The Almighty. The Prophet, sallallaahu ‘alayhi wa sallam, fought while he was wearing two sets of armor and a breastplate. His Companions, may Allah be pleased with them all, fought alongside him and the angels Jibreel (Gabriel) and Mikaa’eel (Michael), may Allah exalt their mention, defended him with great strength, despite the fact that Allah The Almighty had protected him from being killed.

The believers were purified, and they were distinguished from the hypocrites, while the disbelievers were wiped out as they deserved the punishment of Allah The Almighty, who combined all these benefits when He Says (what means): {So do not weaken and do not grieve, and you will be superior if you are [true] believers. If a wound should touch you - there has already touched the [opposing] people a wound similar to it. And these days [of varying conditions] We alternate among the people so that Allah may make evident those who believe and [may] take to Himself from among you martyrs - and Allah does not like the wrongdoers - And that Allah may purify the believers [through trials] and destroy the disbelievers} [Quran 3:139-141]

This is only part of the wisdom and lessons that could be learnt from this Battle, for it is not possible to mention them all here. This great battle is considered a vivid example of the afflictions and hardship that the Muslims nowadays are suffering from. Indeed, we must reflect on this battle and try to benefit from its lessons. In this critical phase, the entire nation is in a dire need to reconsider its situation, recall its memory, and fully understand the Seerah (biography) of the Prophet, sallallaahu ‘alayhi wa sallam.

Source:http://www.islamweb.net/ehajj/printarticle.php?id=159540HYPERLINK "http://www.islamweb.net/ehajj/printarticle.php?id=159540&lang=E"&HYPERLINK "http://www.islamweb.net/ehajj/printarticle.php?id=159540&lang=E"lang=E

•        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

•        HYPOCRISY (AN-NIFAQ)

Hypocrisy is the insincerity of a person by virtue of pretending to have qualities or beliefs that one does not really have or Hypocrisy means showing a good face whilst concealing bad intentions, and harbouring ill will whilst appearing good in order to cause harm.

Munafiq (plural munafiqun) is an Arabic term, Islamically it is used to describe a religious hypocrite, who outwardly practices Islam, while inwardly concealing his disbelief (kufr), perhaps even unknowingly.

"Munafiq" is a person or a human who shows Eeman and hides Kufr (disbelief). He was given this name because his action is like the one of the Jerboa, which enters its burrow from a direction and gets out from another one. So he is a Munafiq who has entered Islam through a door in one direction and has got out from Islam through another door in another direction. This word “Munafiq” was not known before Islam. The Arabs did not know it in its specific meaning i.e. the one who hides his kufr and shows his Eeman.

Therefore Nifaq (Hypocrisy) is the character of a person having this quality and Munafiq (Hypocrite) is the person itself who is having the quality of Nifaq. [1]

•         Introduction

The hypocrites are always confused, always planning deceit and plots. Although outwardly they appear to be with the believers, inwardly they are with the kafireen (disbelievers of Islam). So sometimes they are inclined towards the believers and sometimes they are inclined towards the kafireen.

“(They are) swaying between this and that, belonging neither to these nor to those; and he whom Allah sends astray, you will not find for him a way (to the truth — Islam)” Qur’an.Surah Nisa 4:143

Because of the corruption of their hearts, the hypocrites are the most aayath of mankind to the religion of Allah (Glory be to Him), as Allah tells us about them (interpretation of the meaning): “And when it is said to them: ‘Come to what Allah has sent down and to the Messenger (Muhammad),’ you (Muhammad) see the hypocrites turn away from you (Muhammad) with aversion” Qur’an.Surah Nisa 4:61

The dealings of the hypocrites revolve around their own interests. When they meet the believers, they make a show of belief and loyalty, in order to deceive the believers and as an action of dissimulation, hoping for whatever good and war-booty they have. But when they meet their masters and chiefs, they say, we are with you in your shirk and kufr. Allah (Glory be to Him) says concerning them (interpretation of the meaning): “And when they meet those who believe, they say: “We believe,” but when they are alone with their Shayaateen (devils — polytheists, hypocrites), they say: “Truly, we are with you; verily, we were but mocking Allah (Glory be to Him) mocks at them and gives them increase in their wrong-doing to wander blindly” Qur’an.Surah Baqarah 2:14-15 [2]

Types of Hypocrisy

There are two categories of hypocrisy:

1. Hypocrisy in Belief.

2. Hypocrisy in deeds and actions.

1. The hypocrisy in Belief

 Hypocrisy in Belief is of six types

1. Denial of the Messenger (May Allah honour Him and Grant Him Peace).

2. Denial of the thing with which the Messenger is sent.

3. Hating the Messenger (May Allah honour Him and Grant Him Peace)

4. Hating the thing with which the Messenger (May Allah honour Him and Grant Him peace) is sent.

5. Rejoicing at the disgrace of Islam.

6. Disliking the prevalence of Islam.

Any one of the [above six types] is major Nifaq [Hypocrisy]– disbelief outside of the religion

2. Hypocrisy in deeds and actions

 The hypocrisy in deeds and actions is of five types:

1. When he speaks, he lies.

2. When he promises, he breaks it.

3. When he is entrusted, he betrays.

4. When he disputes, he acts immorally.

5. When he makes a contract, he makes acts disloyally.

Hypocrisy from Noble Qur’an by Dr.Muhsin Khan

•         Characteristics

The hypocrites have many characteristics, the worst and most serious of which is disbelief in Allah (Glory be to Him). Allah says (interpretation of the meaning): “And when it is said to them (hypocrites): ‘Believe as the people (followers of Muhammad (May Allah honour Him and grant Him peace), Al-Ansaar and Al-Muhajirun) have believed,’ they say: ‘Shall we believe as the fools have believed?’ Verily, they are the fools, but they know not” Qur’an.Surah Baqarah 2:13

Among their characteristics are enmity and envy (hasad) towards the believers, as Allah says (interpretation of the meaning): “If good befalls you (O Muhammad), it grieves them, but if a calamity overtakes you, they say: ‘We took our precaution beforehand’ and they turn away rejoicing” Qur’an Surah 9:50

Among their characteristics is mockery of Allah (Glory be to Him), His Messenger (May Allah honour Him and Grant Him peace) and His religion. Allah (Glory be to Him) says (interpretation of the meaning): “If you ask them (about this), they declare: ‘We were only talking idly and joking.’ Say: ‘Was it at Allah, and His Ayaat (proofs, evidences, ayaths, lessons, signs, revelations, etc.) and His Messenger that you were mocking?’ Make no excuse; you disbelieved after you had believed” Qur’an.Surah Tawbah 9:65-66

Among their characteristics is that they spread corruption on earth, with disbelief, hypocrisy and sins. Allah (Glory be to Him) says (interpretation of the meaning): “And when it is said to them: ‘Make not mischief on the earth,’ they say: ‘We are only peacemakers.’ Verily, they are the ones who make mischief, but they perceive not” Qur’an.Surah Baqarah  2:11-12

Among their characteristics are slander and lies. Allah (Glory be to Him) tells us about them (interpretation of the meaning): “They swear by Allah that they are truly, of you while they are not of you, but they are a people (hypocrites) who are afraid (that you may kill them)” Qur’an.Surah Tawbah 9:56

Among their characteristics is that they enjoin what is evil and forbid what is good, and they are stingy with their wealth. Allah (Glory be to Him) says concerning them (interpretation of the meaning): “The hypocrites, men and women, are one from another; they enjoin (on the people) Al-Munkar (i.e. disbelief and polytheism of all kinds and all that Islam has forbidden), and forbid (people) from Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do), and they close their hands [from giving (spending in Allah’s Cause) alms]. They have forgotten Allah, so He has forgotten them. Verily, the hypocrites are the Fasiqun (rebellious, disobedient to Allah)” Qur’an.Surah Tawbah 9:67

Among their characteristics are greed and avarice: “And of them are some who accuse you (O Muhammad (May Allah honour Him and grant Him peace)) in the matter of (the distribution of) the alms. If they are given part thereof, they are pleased, but if they are not given thereof, behold! They are enraged! Qur’an.Surah Tawbah 9:58

Among their characteristics are those which were described by the Messenger (May Allah honour Him and Grant Him peace): Narrated 'Abdullah bin 'Amr®: Messenger (May Allah honour Him and Grant Him peace) said, "Whoever has the following four (characteristics) will be a pure hypocrite and whoever has one of the following four characteristics will have one characteristic of hypocrisy unless and until he gives it up.

1. Whenever he is entrusted, he betrays.

2. Whenever he speaks, he tells a lie.

3. Whenever he makes a covenant, he proves treacherous.

4. Whenever he quarrels, he behaves in a very imprudent, evil and insulting manner."

Sahih Al Bukahari Vol 1:33 and Sahih Al Muslim Vol 1: 111.  [3]

Among their characteristics is a concern with appearances and fancy speech whilst they are inwardly corrupt. Allah (Glory be to Him) says concerning them (interpretation of the meaning): “And when you look at them, their bodies please you; and when they speak, you listen to their words. They are as blocks of wood propped up. They think that every cry is against them. They are the enemies, so beware of them. May Allah curse them! How are they denying (or deviating from) the Right Path?” Qur’an.Surah Munafiqun 63:4 [4]

30 Signs of the Hypocrites

•         Falsehood and Lying

•         Treachery

•         Showing insolence and licentiousness in argumentation

•         Breaking one's promise

•         Laziness in worship

•         Showing off

•         Lack of remembrance of Allah

•         Hastiness in prayer

•         Slandering those who give themselves freely to good deeds from among the believers and the righteous

•         Mocking the Qur'an, the Sunnah and the Messenger (May Allah honour Him and Grant Him peace)

•         The protective oath

•         Disliking to spend for the sake of Allah

•         Desertion and abandonment of the Muslims

•         Originating false rumours and causing sedition

•         Finding fault with Allah's decree

•         Bringing down the honour of the righteous

•         Remaining away from the congregational prayer

•         Causing mischilef while claiming to establish peace

•         Outward behaviour contradicting what is in the heart

•         Fear of unpleasant events, incidents and happenings

•         False excuses

•         Commanding the evil and preventing the good

•         Tying one's hands back out of stinginess

•         Forgetting Allah

•         Denial of the promise of Allah and His Messenger (May Allah honour Him and Grant Him peace)

•         Concern for the outward appearance and neglect of the innner condition

•         Eloquence, long-winded speech, boasting and bragging

•         Lack of understanding of the religion

•         Not sinning in front of the people (due to fear of them) but showing boldness to Allah by committing sins in secrecy

•         Rejoicing at the affliction of the believers with a calamity and being saddened at their being touched by joy and pleasure [5]

Destination of hypocrites

Allah (Glory be to Him)  has decreed that the ultimate destiny of the kuffaar and hypocrites will be in Hell: “Surely, Allah will collect the hypocrites and disbelievers all together in Hell” Qur’an.Surah Nisa 4:140

Hypocrisy is a serious sickness and a great crime. It means making an outward display of Islam whilst inwardly concealing kufr. Hypocrisy is more dangerous than kufr (disbelief) and the punishment for it is more severe, because it is kufr mixed with Islam and its harmful effects are greater. Hence Allah (Glory be to Him) will put the hypocrites in the lowest level of Hell, as He says (interpretation of the meaning): “Verily, the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them “ Qur’an.Surah Nisa4:145. [6]

Singing Produces Hypocrisy

Narrated Abdullah ibn Mas’ud: Salam ibn Miskin, quoting an old man who witnessed Abu Wa’il in a wedding feast, said: They began to play, amuse and sing. He united the support of his hand round his knees that were drawn up, and said: I heard Abdullah (ibn Mas’ud®) say: I heard the apostle of Allah (May Allah honour Him and Grant Him Peace) saying: Singing produces hypocrisy in the heart. 'Book of General Behavior (Kitab Al-Adab)' in Abu Dawud 4909.

Allah (Glory be to Him)  says in Qur’an: “And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allah without knowledge, and takes it (the path of Allah, or the ayah of the Qur'an) by way of mockery. For such there will be a humiliating torment (in the Hell-fire).” Qur’an.Surah Luqman 31:6

Ibn ‘Abbas said: idle talks here means singing. Mujaahid (May Allah have Mercy on Him) said: this means playing the drum (tabla). Tafseer al-Tabari, 21/40

Al-Hasan al-Basri (May Allah have Mercy on Him) said: this aayah was revealed concerning singing and musical instruments (lit. woodwind instruments).Tafseer Ibn Kathir, 3/451

Al-Sa’di (May Allah have Mercy on Him) said: this includes all manner of haraam speech, all idle talk and falsehood, and all nonsense that encourages kufr and disobedience; the words of those who say things to refute the truth and argue in support of falsehood to defeat the truth; and backbiting, slander, lies, insults and curses; the singing and musical instruments of the Shaytaan; and musical instruments which are of no spiritual or worldly benefit. Tafseer al-Sa’di, 6/150

Ibn al-Qayyim (May Allah have Mercy on Him) said: The interpretation of the Sahaabah and Taabi’in, that ‘idle talk’ refers to singing, is sufficient. This was reported with saheeh isnaads from Ibn ‘Abbas and Ibn Mas’ood. Ighaathat al-Lahfaan, 1/258-259

Allah (Glory be to Him) said: While you are Samidun as mentioned in Qur’an.Surah Najm 53:61. Sufyan Ath-Thawri (May Allah have Mercy on Him) reported that his father narrated that Ibn Abbas said about Samidun, "Singing; in Yemenite dialect `Ismid for us'. It means `Sing for us.''' Ikrimah (May Allah have Mercy on Him) said something similar. ‘Ikrimah (May Allah have Mercy on Him) said: it was narrated from Ibn ‘Abbas that al-sumood [verbal noun from saamidoon, translated here as “Wasting your (precious) lifetime in pastime and amusements (singing)”] means “singing”, in the dialect of Himyar; it might be said “Ismidi lanaa” [‘sing for us’ – from the same root as saamidoon/sumood] meaning “ghaniy” [sing]. And Messenger (May Allah honour Him and Grant Him Peace).: When they [the kuffaar] heard the Qur’an, they would sing, then this ayah was revealed. Tafseer ibn Kathir

The Messenger (May Allah honour Him and Grant Him Peace). said: “Among my ummah there will certainly be people who permit zinaa, silk, alcohol and musical instruments…” Sahih Al-Bukhari 5590, narrated as mawsool by al-Tabaraani and al-Bayhaqi, al-Silsilah al-Saheehah by al-Albaani, 91

Ibn al-Qayyim (May Allah have mercy on Him) said: This is a sahih hadeeth narrated by al-Bukhaari in his Saheeh, where he quoted it as evidence and stated that it is mu’allaq and majzoom. He said: Chapter on what was narrated concerning those who permit alcohol and call it by another name. [7]

Source:http://www.askislampedia.com/wiki/-/wiki/English_wiki/Hypocrisy+%28An-Nifaq%29

•        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] [1]

•         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]

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

•        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

•        A Message to the Non-Muslims

In the Name of Allâh, the Most Beneficent, the Most Merciful

By Shaykh Abu Baseer Mustafa Haleemah at-Tartoosee

Bismillaahir Rahmaanir Raheem

Dear Reader,

The purpose of this message is to invite you to think of and contemplate about the real purpose of your life on this earth and where you will end up in the Hereafter.  Will you end up in Paradise or in Hell-Fire?  Please, take note, that when you have read this message, you are considered to have legislatively been given proof and been informed of the admonition of all messengers, and after which you will not be excused by ignorance:

Take note that Allah the Almighty is the One and Only God. He is Eternal. He is Absolute. He has not begotten and has not been begotten and no one is like Him.

•         Allah says: “Say: He is Allah, the One; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; and there is none like unto Him.” Surah No.112, Verses 1-4.

•         Allah says: “He is the Creator of the heavens and the earth: He has made for you pairs from among cattle: by this means does He multiply you: there is nothing whatever like unto Him, and He is the One that hears and sees.” Surah No. 42, Verse No.  11.

Learn that Allah the Almighty is the Creator of all creatures.   There is no god for this universe and what it holds but Allah.

•         Allah says: “Allah is the Creator Of all things, and He is the Guardian and Disposer of all affairs.”Surah No.39 Verse 62.

•         Allah says: “Such is Allah, your Lord, The Creator of all things, there is no god but He: Then how you are deluded away from the Truth!” Surah No.40, Verse No.62.  

•         Allah says: “To Allah belongs all that is in the heavens and earth: To Allah do all matters return.”Surah No.3 Verse No. 109. 

Be informed that Allah the Almighty has created you for one single purpose which is to worship Him alone.

•         Allah says: “I have only created Jinns and men, that they may serve Me”. Surah No.51 Verse No. 56.   

Allah says: “And they have been commanded no more than this: To worship Allah, offering Him sincere devotion, being true (in faith); to establish regular prayer; and to give zakat (i.e. charity given to the needy); and that is the Religion Right and Straight”. Surah No.98, Verse No. 5.

Understand that it is out of sincerity and purity of worship to Allah to avoid worshipping the created whoever and whatever they may be.

•         Allah says: “Certainly they disbelieve who say: “(Allah) is Christ the son of Mary." But said Christ: "O Children of Israel!  Worship Allah, my Lord and your Lord.”  Whoever joins other gods with Allah, - Allah will forbid him the Garden, and the Fire will be his abode.  There will for the wrong-doers be no one to help.”  Surah No. 5, Verse No.  72.

Allah says: “Say: "I do no more than invoke my Lord, and I join not with Him any (false god).”  Surah No 72, Verse No. 20.

Allah says: “Say: "I am but a man like yourselves, (but) the inspiration has come to me, that your God is one God: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.”  Surah No.  18, Verse No. 110.

Allah says: “Those to whom We have given the Book rejoice at what hath been revealed unto thee: but there are among the clans those who reject a part thereof.  Say: "I am commanded to worship Allah, and not to join partners with Him.  Unto Him do I call, and unto Him is my return.”  Surah No.  13, Verse No.  36.

Learn that he, who worships Allah joining with Him another whoever or whatever it may be, has associated partners with Allah and consequently his deeds will turn fruitless and he will be among the losers.

•         Allah says: “But it has already been revealed to thee, - as it was to those before thee, - “if thou wert to join (gods with Allah), truly fruitless will be thy work (in life), and thou wilt surely be among the losers.”  Surah No. 29, Verse No. 65.

Allah says: “This is the Guidance of Allah: He giveth that guidance to whom He pleaseth, of His servants if they were to join other gods with Him, all that they did would be vain for them.”  Surah No. 6, Verse No.88.

Take note that Allah the Almighty sent all Prophets and Messengers to reinforce and remind people that there is no god but Allah.  That is nothing is worthy of being worshipped but Allah.

•         Allah says: “For we assuredly sent amongst every people a Messenger, (with the command), “serve Allah, and eschew Evil”: of the people were some whom Allah guided, and some on whom Error became inevitably (established).  So travel through the earth, and see what was the end of those who denied (the Truth).”  Surah No.16, Verse No. 36.

Allah says: “Not a messenger did We send before thee without this inspiration sent by Us to him: that there is no god but I; therefore worship and serve Me.”  Surah 21 Verse 25.  There is no prophet who said to his people but: “We sent Noah to his people.  He said: “O my people!  Worship Allah!  Ye have no other god but Him.  I fear for you the Punishment of a dreadful Day!”  Surah No. 7, Verse No. 59.

Be informed that having faith and believing in all Prophets and Messengers is a must.  If anyone rejects faith or doesn’t believe one Prophet  or Messenger of Allah’s the Almighty, they are rejecting faith in Allah and disbelieving Him and all His   Prophets and Messengers.

•         Allah says: “The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith, each one (of them) believeth in Allah, His angels, His books, and His Messengers.  “We make no distinction (they say) between one and another of his Messengers.”  And they say: “We hear, and we obey: (we seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys.”  Surah No. 2, Verse No. 285.

Allah says: “‘Verily it has been revealed to us that the Chastisement (awaits) those who reject and turn away.”  Surah No. 20, Verse No. 48.

Allah says: “And who does more wrong than he who invents a lie against Allah or rejects the Truth when it reaches him?  Is there not a home in Hell for those who reject Faith?”  Surah No.29, Verse No. 68.

Allah says: “Those who reject the Book and the (revelations) with which we sent Our messengers: but soon shall they know.”  Surah No. 40, Verse No. 70.

Be informed that  Muhammad bin Abdullah bin Abdul mutalib (Peace and Blessings of Allah Be Upon Him) (PBBUH ) is the Messenger of Allah, who was sent by Allah as mercy to the worlds, giving glad tidings and warnings and that he is the seal of all Prophets and messengers and there is no Prophet after him. 

•         Allah says: “Muhammad is no more than a Messenger: many were the Messengers that passed away before him.  If he died or were slain, will ye then turn back on your heels?  If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude.”  Surah No. 3, Verse No. 144.

Allah says: “Those who follow the Messenger, the unlettered Prophet whom they find mentioned in their own (Scriptures),-in the Taurat and the Gospel; - for he commands them what is just and Forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure):  He releases them from their heavy burdens and from the yokes that are upon them.  So it is those who believe in him, honour him, help him, and follow the Light which is sent down with him, - it is they who will prosper.”  Surah No. 7, verse No. 157.

Allah says:  “Say: “O men!  I am sent unto you all, as the Messenger of Allah, to who belongeth the dominion of the heavens and the earth: there is no god but He: it is He that giveth both life and death.  So believe in Allah and His Messenger.  The unlettered Prophet, who believeth in Allah and His words, follow him that (so) ye may be guided.”  Surah No. 7, Verse No. 158.

 Allah says: “Now hath come to you a Messenger from amongst yourselves: it grieves him that you should suffer, ardently anxious is he over you: to the Believers is he most kind and merciful”.  Surah No. 9, Verse No. 128.

Allah says: “Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets.  And Allah has full knowledge of all things.”  Surah No. 33, Verse No. 40.

Allah says: “Muhammad is the Messenger of Allah…”  Surah No 48, Verse No. 29.

Allah says: “And remember, Jesus, the Son of Mary, said: “O Children of Israel!  I am the messenger of Allah (sent) to you, confirming the Taurat (which came) before me, and giving Glad Tidings of a messenger to come after me, whose name shall be Ahmad.  But when he came to them with Clear Signs, They said, “This is evident sorcery!”  Surah No.61, Verse No.6.

Take note that Allah the Almighty revealed to Muhammad (PBBUH) the Holy Quran which is the word of Allah and which contains Guidance and Light for the worlds.  It has also explanation of everything.

•         Allah says: “Ramadan is the (month) in which was sent down The Qur’an, as a guide to mankind, also clear (Signs) for guidance and judgment (between right and wrong) so every one of you who is present (at his home) during that month should spent it in fasting, but if anyone is ill, or on a journey, the prescribed period (should be made up) by days later.  Allah intends every facility for you: He does not want to put you to difficulties.  (He wants you) to complete the prescribed period, and glorify Him in that He has guided you; and perchance ye shall be grateful.”  Surah No.2, Verse No.185.

Allah says: “Say: “What thing is most weighty in evidence?” say: “Allah is witness between me and you; this Qur’an hath been revealed to me by inspiration.  That I may warn you and all whom it reaches.  Can ye possibly bear witness that besides Allah there are other gods?” say: “Nay!  I cannot bear witness!”  Surah No. 6, Verse No. 19.

Allah says: “Verily this Quran doth guide to that which is most right (or stable), and giveth the glad tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward.”  Surah No. 17, Verse No. 9.

Allah says: “We send down (stage by stage) of the Quran that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss.”  Surah No. 17, Verse No. 82.

Allah says: “As for thee, thou receives the Quran from One All-Wise, All-Knowing.”  Surah No. 27, Verse No. 6.

Allah says: “And We have explained to man, in this Quran, every kind of similitude:  yet greater part of men refuse (to receive it) except with gratitude!”  Surah No. 17, Verse No. 89.

Appreciate that the Holy Quran, which was revealed to Allah’s Prophet (PBBUH), has been the Greatest Evident Miracle Ever.  It is continuing and everlastingly challenging all mankind gathered together to produce something like it or like one of its Surahs. 

•         Allah says:  “Say: ‘if the whole of mankind and Jinns were to gather together to produce the like of this Quran, they could not produce the like thereof, even if they backed up each other with help and support.’”  Surah No. 17, Verse No. 88.

Allah says: “And if ye are in doubt as to what We have revealed from time to time to Our servant then produce a Sura like thereunto; and call your witness or helpers (if there are any) besides Allah, if ye are truthful.”  Surah No. 2, Verse No. 23.

Be informed that Allah has ordered all mankind no matter what their colours, sexes; languages may be to believe in Muhammad the Prophet (PBBUP), follow him and obey him. He who obeys the Prophet (PBBUH) obeys Allah and consequently he will be on the right path; and; he who disobeys the Prophet (PBBUH), disobeys Allah and consequently he will be on the wrong path.

•         Allah says: “Say: “Obey Allah and His Messenger”: but if they turn back, Allah loveth not those who reject faith.”  Surah No. 3, Verse No. 32.

Allah says: “O ye who believe!  Obey Allah and His Messenger, and turn not away from him when ye hear (him speak).”  Surah No. 8, Verse No. 20.

Allah says: “He who obeys the Messenger, obeys Allah…”  Surah No. 4, Verse No. 80.

Allah says: “Say: “if ye do love Allah, follow me:  Allah will love you and forgive you your sins: for Allah is Oft-Forgiving, Most merciful.”  Surah No. 3, Verse No. 31.

Take note that he who hears of Muhammad the Prophet (PBBUH) and neither believes in him nor follows him is a disbeliever in Allah, rejecting faith in Him and consequently worthy to be tortured on the Day of Judgement.

•         Allah says: “We know indeed the grief which their words do cause thee:  It is not thee they reject:  It is the Signs of Allah, which the wicked deny.”  Surah No. 6, Verse No. 33.

Allah says: “On that day those who reject Faith and disobey the Messenger will wish that the earth were made one with them: but never will they hide a single fact from Allah!”  Surah No. 4, Verse No. 42.

Allah says: “If anyone contends with the Messenger even after Guidance has been plainly conveyed to him, and follows a path other than that becoming to men to Faith, we shall leave him in the path he has chosen, and land him in Hell,- What an evil refuge!”  Surah No. 4, Verse No. 115.

The Prophet (PBBUH) says: “By the One in whose hands Muhammad’s soul is, if anyone, anywhere in the world, whether a Jew or Christian hears of me and dies without believing in my Message will definitely be amongst those in Hell-Fire.”  (Muslim)

Take note that the Religion before Allah is Islam and it is the religion of all  Prophets and Messengers.  No religion is accepted of anyone but Islam.

•         Allah says: “And Abraham enjoined upon his sons and so did Jacob;” Oh my sons!  Allah hath chosen the Faith for you; then die not except in the state of submission (to Me).”  Surah No. 2, Verse No.132.

Allah says: “The Religion before Allah is Islam..” Surah No. 3, Verse No. 19. 

 Allah says: “If anyone desires a religion other than Islam (submission to Allah) never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost.”  Surah No. 3, Verse No.85.

Be informed that resurrection after death is coming and absolutely true; the Hour is coming and absolutely true and the accountability on doomsday is absolutely true. 

•         Allah says: “Lost indeed are they who treat it as a falsehood that they must meet Allah, - until on a sudden the Hour is on them, and they say: “Ah! Woe unto us that we neglected; for they bear their burdens on their backs, and evil indeed are the burdens that they bear?”  Surah No. 6 Verse No. 31. 

Allah says: “Verily the Hour is coming- I have almost kept it hidden- for every soul to receive its reward by the measure of its Endeavour.” Surah No. 20, Verse No. 15.

Allah says: “And verily the Hour will come: there can be no doubt about it, or about (the fact) that Allah will raise up all who are in the graves.”  Surah No. 22, Verse No. 7.

Allah says: “The Unbelievers say, “Never to us will come the Hour”: say, “Nay! But most surely, by my Lord, it will come upon you;…”  Surah No 34, Verse No. 3.

Allah says: “The Hour will certainly come: therein is no doubt: yet most men believe not.”  Surah No. 40, Verse No. No. 59.

Allah says: “Again, on the Day of Judgement, will ye be raised up.”  Surah No. 23, Verse No. 16.

Allah says: “Allah is never unjust in the least degree: if there is any good (done), He doubleth it, and giveth from His Own self a great reward.”  Surah No. 4, Verse No. 40.

Allah says: “Then shall anyone who has done an atom’s weight of good, see it!  And anyone who has done an atom’s weight of evil, shall see it.”  Surah No. 99, Verses Nos. 7-8.

Learn that Paradise and its bounties are absolutely true, therein everlasting goodness and bounties of which no ear has ever heard of, or an eye has ever seen or a mind has ever been able to imagine.  All this has been prepared Allah’s righteous believers. 

•         Allah says: “The parable of the Garden which the righteous are promised! - beneath it flow rivers; perpetual is the fruits thereof and the shade therein: such is the End of the Righteous and the End of the Unbelievers is the Fire.”  Surah No. 13, Verse No. 35.

Allah says: “But give glad tidings to those who believe and work righteousness, that their portion is Gardens, beneath which rivers flow, every time they are fed with fruits therefrom, they say: “Why, this what we were fed with before,” for that are given things in similitude; and they have therein spouses purified; and they abide therein (forever).”  Surah No. 2, Verse No. 25.

Allah says: “But those who believe and work deeds of righteousness- to them shall We give a Home in Heaven, - lofty mansions beneath which flow rivers, -to dwell therein for aye; an excellent reward for those who do (good)!”  Surah No. 29, Verse No. 58.

Allah says: “Verily the Companions of the Garden shall that Day have joy in all that they do.”  Surah No. 36, Verse No. 55.

Allah says: “(Here is) the description of the Garden which the righteous are promised: in it are rivers of water unstaling; rivers of Milk of which the taste never changes; rivers of wine, a joy to those who drink; and rivers of honey pure and clear.  In it there are for them all kinds of fruits; and Forgiveness from their Lord, (can those in such Bliss) be compared to such as shall dwell fro ever in the Fire and be given to drink, boiling water, so that it cuts up their bowels (to pieces)?”  Surah No.47, Verse No. 15.

Allah says: “Be quick in the race for forgiveness from your Lord and for a Garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous.”  Surah No.3 Verse No 133.

Allah says: “Be ye foremost (in seeking) forgiveness from your Lord, and a Garden (of Bliss), the width whereof is as the width of heaven and earth prepared for those who believe in Allah and His messengers: that is the Grace of Allah, which He bestows on whom He pleases: and Allah is the Lord of Grace abounding.”  Surah No. 57, Verse No. 21.

Learn that the Hell fire is absolutely true; its torture in is true; and fierce.  It has a torture that is extremely fierce, harsh, and perpetual. Its torture is something that no ear has ever heard of, or an eye has ever seen or a mind has ever been able to imagine.  All this has been prepared for those who associate partners with Allah and who made it false to believe in Allah.

•         Allah says: “Know they not that for those who oppose Allah and His Messenger is the Fire of Hell? - Wherein they shall dwell.  That is the supreme disgrace.”  Surah No.9, Verse No. 63.

Allah says: “…on the Day of Judgement we shall gather them together, prone on their faces, blind, dumb, and deaf: their abode will be Hell: every time it shows abatement, We shall increase for them the fierceness of the Fire.”   Surah No. 17, Verse No. 97.

Allah says: “And We shall drive the sinners to hell, (like thirsty cattle driven down to water)”   Surah No. 19, Verse No. 86.

Allah says: “Verily he who comes to his Lord as a sinner (at Judgement), -for him is Hell: therein shall he neither die nor live.”  Surah No. 20, Verse No. 74.

Allah says: “But those who reject (Allah) - for them will be the Fire of Hell: not term shall be determined for them, so they should die, nor shall its Chastisement be lightened for them.  Thus do WE reward every ungrateful.”  Surah No. 35, Verse No. 36.

Allah says: “The Unbelievers will be led to Hell in groups:  until, when they arrive there, its gates will be opened.  And its Keepers will say, “Did not messengers come to you from among yourselves, rehearsing to you the Signs of your Lord, and warning you of the Meeting of this Day of yours?”  The answer will be: “True: but the Decree of Chastisement has been proved true against the Unbelievers!”   Surah No. 39, Verse No. 71.

Take note that if you die believing in the oneness of God and in Muhammad (PBBUH), Allah’s last Messenger, you will be amongst those who will be saved and led into Paradise to live in its bounties for ever. 

•         Allah says: “But such as come to Him as Believers who have worked righteous deeds, for them are ranks exalted.”  Surah No. 20, Verse No. 75.

Whereas, if you die associating partners with Allah, disbelieving in Him and rejecting faith in Him, you will be among those who will be in Hell Fire for ever and ever.

•         Allah says: “But whosoever turns away from My Message, verily for him is a life narrowed down, and We shall raise him up blind on the Day of Judgement.”  Surah No. 20, Verse 124.

Allah says: “And who does more wrong than one to whom are recited the Signs of his Lord, and who then turns way therefrom?  Verily from those who transgress We shall exact (due) retribution.” Surah No. 32, Verse no. 22.

Allah says: “Verily he who comes to his Lord as a sinner (at Judgement),-for him is Hell: therein shall he neither die nor live.” Surah No. 20, Verse No. 74

Allah says: “…and if any of you turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein.”  Surah No. 2, Verse No. 217

Be informed that there is no force in religion; the right path is clear and the wrong path is clear.  So after you have read and thought of and contemplated about the above message, you will not be excused by ignorance. As the warnings and message of all messengers have now reached you, you will be brought to account and be accountable on the Day of Judgment when there is no benefit for money or children but only for those who will come with good deeds and clear hearts.

Finally take note that the devils of mankind and Jinn’s and the wicked of the learned among them are scheming day and night to prevent you from listening to this message and to any other message that speaks of the Truth.

 We pray to Allah that He helps you find the right path and guide you to what pleases Him

 Praise be to Allah, the Cherisher and Sustainer of the worlds

Souce: https://www.kalamullah.com/nonmuslims04.html

In the Name of Allâh, the Most Beneficent, the Most Merciful

What Negates One's Islam

Shaikh-ul-Islam Muhammad bin Suleiman At-Tamimi stated, "Know that ten matters negate one's Islam. [They are:]

"First, associating partners in the worship of Allah. Allah says,

"Verily, Allah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom He pleases other sins than that" (al-Nisa 116).

Allah also says,

"Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the wrongdoers, there are no helpers" (al-Maidah 72).

Included in this category of deeds is sacrificing animals for the sake of jinn or graves.

"Second, whoever sets up an intermediary between himself and Allah, whom he prays to, seeks intercession from and puts his reliance in, has blasphemed according to the consensus of the scholars.

"Third, whoever does not consider the polytheists as disbelievers or whoever has doubt concerning their disbelief or whoever considers their way as correct has committed an act of disbelief himself.

"Fourth, if a person believes that some guidance other than the guidance of the Prophet (peace be upon him) is more complete than his or that another's judgment is better than the Prophet's, [then that person has committed an act of disbelief]. This would be like the one who prefers the rule and law of false gods [be they human or otherwise] over the Prophet's rule and law. This position is one of disbelief.

"Fifth, whoever dislikes anything the Prophet (peace be upon him) brought, even if he acts by it, has committed an act of disbelief.

"Sixth, whoever ridicules or jokes about any part of the religion of the Messenger (peace be upon him) or its rewards or its punishments, has committed an act of disbelief. The evidence for this is in the Words of Allah,

"Say: Was it Allah, or His signs or His Messenger that you were mocking? Make no excuse, you have disbelieved after you had believed." (al-Tauba 65-66).

"Seventh, the performing of magic [is an act of disbelief], this includes those magical incantations that make one love or hate another person. Whoever performs them or is pleased with them has committed an act of disbelief. Allah says in the Quran,

"But neither of these two (angels) taught anyone (such things) until they had said, 'We are only for trial, so disbelieve not [by learning such magic from us]"' (al-Baqara 102).

"Eighth, assisting and supporting the polytheists against the Muslims [is also a type of disbelief]. The proof for this is in Allah's statement,

"And if any among you takes them [the Jews and Christians] as helpers and protectors, then surely he is one of them. Verily, Allah guides not those people who are wrongdoing" (al-Maida 51).

"Ninth, if a person believes that some people are permitted to be free of the Law of Muhammad (peace be upon him), in the same way that Khidr was free of the law of Moses (peace be upon him), then that person is a disbeliever.

"Tenth, turning away from the religion of Allah, not learning it or applying it, [is also a form of disbelief]. The evidence for this is Allah's saying,

"And who does more wrong than he who is reminded of the signs of his Lord, then he turns aside therefrom? Verily, We shall exact retribution from the sinners"

(al-Sajdah 22).

"There is no difference with respect to all of the above whether the act is done jokingly, seriously or out of fear. The only exception is one who is coerced. All of them are from the greater of the dangerous acts and they are also among the most common in occurrence. A Muslim must be aware of them and fear for himself concerning such actions. We seek refuge in Allah from that which brings about His anger and the painfulness of His punishment"

Source: https://www.kalamullah.com/negate.html

•        The World and the Hereafter

         Fair in the eyes of men is the love of things they covet: Women and sons; Heaped-up hoards of gold and silver; horses branded (for blood and excellence); and (wealth of) cattle and well-tilled land. Such are the possessions of this world's life; but in nearness to God is the best of the goals (To return to). Say: "Shall I give you glad tidings of things Far better than those? For the righteous are Gardens in nearness to their Lord, with rivers flowing beneath; therein is their eternal home; with companions pure (and holy); and the good pleasure of God." For in God's sight are (all) His servants. (Al- Imran 14-15)

Essentially all the attempts to seek in religion something crooked, stem from peoples' lack of understanding the reality of the Hereafter.

As it is stated in the Qur'an, God has created the World as a temporary home for us. It is for testing the believers, having them purified, letting them to be worthy of heaven and witnessing the unbelievers.

The society of ignorance is in a state of deep sleep. It is clear that death is an unavoidable end and it will come sooner or later to everyone on earth. Yet, people of ignorance disregard this fact and keep it out of the agenda as much as possible. They insistently avoid thinking about it and hinder people from talking about it. Everybody leads his life as if he will never die, although most people do not deny the existence of God. When they are asked, they claim they do believe in the afterlife as well, as it is a prerequisite of being a Muslim. However their actions prove just the opposite. That is because of their lack of faith in the hereafter as it is stated in the verses as follows:

"As to these, they love the fleeting life, and put away behind them a Day (that will be) hard." (Al-Insan 27) "Thou wilt indeed find them, of all people, most greedy of life,-even more than the idolaters: Each one of them wishes He could be given a life of a thousand years: But the grant of such life will not save him from (due) punishment. For God sees well all that they do." (Al-Baqara 9)"Ah indeed! Are they in doubt concerning the Meeting with their Lord? Ah indeed! It is He that doth encompass all things!" (Fussilat 54)

Since they think their death will be an ultimate end for their being, their desire to live forever is fulfilled in another way. Most of the people of ignorance want to leave some kind of a work to make people remember them after their death. They think, by doing so, they will be living in people's minds. They are unaware how an unreasonable way of thinking it is. Instead of doing some good deeds for their afterlife, they try to leave a "name" in the world and want to be "unforgettable" after their death, which will bring no benefit to them.

"Behold, their brother Hud said to them: 'Will ye not fear (God)? I am to you a messenger worthy of all trust: So fear God and obey me. No reward do I ask of you for it: my reward is only from the Lord of the Worlds. Do ye build a landmark on every high place to amuse yourselves? And do ye get for yourselves fine buildings in the hope of living therein (for ever)?'" (Al-Shuara 124-129)"Who pileth up wealth and layeth it by, Thinking that his wealth would make him last for ever!" (Al-Humaza 2-3)

The belief of the Hereafter is a kind of consolation to repress the pain experienced during the life in the world. Even the most religious ones hold a suspicious faith. They choose to believe in it "just in case". They believe they guarantee the gardens in the hereafter. What is interesting is those who approach the hereafter with such a suspicion, claim that they are people of the gardens. The person mentioned in the chapter Al-Kahf symbolizes this general point of view of the society of ignorance;

"Set forth to them the parable of two men: for one of them We provided two gardens of grape-vines and surrounded them with date palms; in between the two We placed corn-fields. Each of those gardens brought forth its produce, and failed not in the least therein: in the midst of them We caused a river to flow. (Abundant) was the produce this man had : he said to his companion, in the course of a mutual argument: 'more wealth have I than you, and more honor and power in (my following of) men' He went into his garden in a state (of mind) unjust to his soul: He said, 'I deem not that this will ever perish. Nor do I deem that the Hour (of Judgment) will (ever) come: Even if I am brought back to my Lord, I shall surely find (there) something better in exchange.' His companion said to him, in the course of the argument with him: 'Dost thou deny Him Who created thee out of dust, then out of a sperm-drop, then fashioned thee into a man? But (I think) for my part that He is God, My Lord, and none shall I associate with my Lord. Why didst thou not, as thou went into thy garden, say: 'God's will (be done)! There is no power but with God!' If thou dost see me less than thee in wealth and sons, It may be that my Lord will give me something better than thy garden, and that He will send on thy garden thunderbolts (by way of reckoning) from heaven, making it (but) slippery sand! Or the water of the garden will run off underground so that thou wilt never be able to find it.' So his fruits (and enjoyment) were encompassed (with ruin), and he remained twisting and turning his hands over what he had spent on his property, which had (now) tumbled to pieces to its very foundations, and he could only say, 'Woe is me! Would I had never ascribed partners to my Lord and Cherisher!' Nor had he numbers to help him against God, nor was he able to deliver himself. There, the (only) protection comes from God, the True One. He is the Best to reward, and the Best to give success" (Al-Kahf 32-44)

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In another chapter of the Qur'an, we see another example of a person with such a mentality. While he says "if I am brought back to my Lord..." he, in fact, confesses his suspicion of the hereafter;

"When we give him a taste of some Mercy from Ourselves, after some adversity has touched him, he is sure to say, 'This is due to my (merit): I think not that the Hour (of Judgment) will (ever) be established; but if I am brought back to my Lord, I have (much) good (stored) in His sight!' But We will show the Unbelievers the truth of all that they did, and We shall give them the taste of a severe Penalty." (Fussilat 50)

It is in fact hard to understand the reason why people of the society of ignorance insist on their blindness. If someone believes in God, then he inevitably comes to the conclusion that the hereafter also exists. God creates the human, lets him live a life, gives him countless blessings and shows a great compassion and mercy. So, why should He want to annihilate him at a certain age?

Let's remember an example given by a great Islamic scholar about this subject: Can a mother execute her child after bringing him up all through the years? In fact, a mother cares about her child a lot and she feels a great deal of compassion towards her child. She does not even think about doing him any harm, let alone wanting him to die. While these feelings have been given to her by God as the ultimate owner of compassion and any concept we know of good, how can anyone believe that God annihilates humans whom he creates and bestows with all kinds of blessings, especially when those people are thankful to him and choose to be servants of God.

Perhaps we could have a reason to think that death was an end, if good people lived endlessly on the earth while evil ones died. However as mentioned in the verse: "Every soul shall have a taste of death" (Al-Anbiya 35) God ends one's life after allowing him to live for a certain period of time. As it has been stated in the verse; "Did We not give you long enough life so that he that would should receive admonition? and (moreover) the warner came to you" (Al-Fatr 37) and this period of time is sufficient for each one of us to make a choice.

During this period of time, people should realize that their souls are immortal. God has made us want various things and He has given all what we want and need. God has created us in such a way that we feel hunger and He has bestowed us with plenty of foods on earth. He has given us the feeling of thirst and he has created water resources for humans when he created the earth. Then, in the same way, will not God let us live forever, as He has made us desire to live forever? God has created human as His caliph on the earth and given all other created things, like the Sun, stars and the earth to his service. After all that perfect creation of God, it would be unreasonable to think that God allows mankind to live on the earth for a period of time and ends his life forever. In short, when we pass away, we do not get lost in "nothingness" but we step into our real lives.

It is very obvious for a thinking person that life in the world is temporary and a simple sample of the real life. All the beauties in the world are temporary and bare many deficiencies. The most good-looking human can keep his good outlook only for one or two decades. As he gets older and older, his physical appearance changes, his skin becomes puckered, his body loses its shape and he starts to suffer many kinds of illnesses related with aging. It is not necessary to get older to witness the shortcomings of the life of this world. His body mechanisms are built with many weaknesses. If he does not take a shower for a few days, he starts to stink. No matter how attractive he is, he has to use lavatory as every human does and has to deal with this kind of weaknesses of himself every single day all through his life.

Since people are used to all of this, they usually are not aware that these weaknesses have been given to them on purpose. They consider the presence of these weaknesses very normal and never think another way could be possible. However, God's creation is perfect. When we look at the creation of the universe, the earth, the nature and all living creatures from complex organisms to single celled structures, we clearly see that there is a perfect order and design in everything. So, if God had willed, people would not have any weaknesses as those mentioned above. But all these deficiencies are for reminding people of the fact that they stand in need of God. They are also for reminding people that, the life in this world is only an example of the real life in the hereafter, which is free of all deficiencies.

"Know ye (all), that the life of this world is but play and amusement, pomp and mutual boasting and multiplying, (in rivalry) among yourselves, riches and children. Here is a similitude: How rain and the growth which it brings forth, delight (the hearts of) the tillers; soon it withers; thou wilt see it grow yellow; then it becomes dry and crumbles away. But in the Hereafter is a Penalty severe (for the devotees of wrong). And Forgiveness from God and (His) Good Pleasure (for the devotees of God). And what is the life of this world, but goods and chattels of deception." (Al-Hadid 20)

Then, one may ask, "what is the real life like? "It is known to all that, there will be two different places in the hereafter, one for the believers, Paradise, and the other for the unbelievers, Hell. However, the society of ignorance has not abstained from producing tales about Paradise, and Hell. Therefore, we again need to refer to the Qur'an to understand the true nature of the hereafter.

Source :https://www.islamicity.org/3523/the-world-and-the-hereafter/

•        The Regret of Disbelievers at the Moment of Death *

       Throughout their lives, people are reminded many times of the existence of the Garden and the Fire and that they have to get prepared for the afterlife. Yet disbelievers turn a deaf ear to these reminders. When they are facing death, one of the main sources of their regret is the fact that they have led themselves to their own destruction. Nobody forced them; they, by their own will, chose this dreadful end for themselves. By the moment of death, disbelievers start to suffer from grief. The dreadful fear felt at the time of death is the initial grief of this torment, which Allah illustrates in the Qur’an as follows:

[And one leg is entwined with the other: that Day he will be driven to your Lord. He neither affirmed the truth nor did he pray, but rather denied the truth and turned away and then went off to his family, swaggering. It is coming closer to you and closer. Then closer to you and closer still.] (Al-Qiyamah 75:29-35)

Yet one needs to keep in mind that only disbelievers suffer from this fear. Believers spend all their lives working to gain the good pleasure and love of Allah. For this reason, they are full of hope. Disbelievers, on the other hand, experience great belated regret when death overpowers them. Nevertheless, this regret by no means keeps them safe from the punishment because it is too late. In the Qur’an, it is stated that at the moment of death, the souls of disbelievers are taken with a great suffering and difficulty.

[If you could only see the wrongdoers in the throes of death when the angels are stretching out their hands, saying, “Disgorge your own selves! Today you will be repaid with the punishment of humiliation for saying something other than the truth about Allah, and being arrogant about His Signs.”] (Al-An`am 6:93)

[How will it be when the angels take them in death, beating their faces and their backs?] (Muhammad 47:27)

It is surely impossible to fully comprehend what disbelievers experience at the time of death. However, Allah depicts this situation so that man can contemplate and avoid meeting such an end. The angels of death, as the verses suggest, will take the souls of disbelievers while smiting their faces and their backs. By that moment, disbelievers will suffer physical pain accompanied by a deep regret since they will know they have no opportunity to return back.

At the moment of death, man experiences what befalls him with a very open consciousness. This is the beginning of his eternal life. Death is only a transitional phase; it is actually the departure of the soul from the flesh.

Because of the torment they suffer at the time of death, disbelievers grasp that they will be subjected to a great penalty that will last for all eternity — unless Allah wills otherwise. Those who lived all their lives distant from the religion of Allah start to earnestly implore Allah’s forgiveness and safety. They plead to be sent back to the world, to do good deeds and to make up for what they have lost. But their wishes aren’t acceptable because they were given a life long enough so that they would receive admonition, as Allah maintains in the verse. They were given glad tidings of the gardens of Paradise and also warned against the fire of Hell, but they willfully turned away from all these truths. Allah states in the Qur’an that they will again tend to denial upon another chance:

[When death comes to one of them, he says, “My Lord, send me back again, so that perhaps I may act rightly regarding the things I failed to do!” No indeed! It is just words he utters.] (Al-Mu’minun 23:99-100)

Disbelievers knowingly did not prostrate themselves before Allah, nor fulfill His orders, nor conform to the sublime morality. Allah says in the Qur’an that at the time of death, they wouldn’t even be able to simply prostrate themselves:

[On the Day when legs are bared and they are called on to prostrate, they will not be able to do so. Their eyes will be downcast, darkened by debasement; for they were called on to prostrate when they were in full possession of their faculties.] (Al-Qalam 68:42-43)

There is another point that adds to the regret of people who, at the moment of death, comprehend that Allah’s promises are all true. Believers, whom disbelievers did not trust and take seriously in the world and even whom they made fun of, suffer none of the grief disbelievers go through on that day. They are eternally rewarded with the best of rewards because they spent all their lives sincerely to attain the consent of Allah. Unlike disbelievers, their souls are drawn out gently without any pain. As Allah describes in the verse, the angels greet the believers and give the good news of the Garden.

[Those the angels take in a virtuous state. They say, “Peace be upon you! Enter the Garden for what you did.”] (An-Nahl 16:32)

This is another mental torment for the disbelievers. They were also offered the very same opportunities given to the believers in this world. Yet they willingly traded the eternal blessings of the Garden for the short-lived worldly benefits. Although they were reminded that the world is merely a place of testing for man and that the real abode is the hereafter, they feigned ignorance about it. Therefore they did not engage in good deeds to attain Paradise. Yet living by the morals of the Qur’an and being a sincere believer is possible only by one’s committed intention. Pondering upon all these truths adds to the regret of disbelievers.

In one verse Allah says the following:

[Or do those who perpetrate evil deeds suppose that We will make them like those who have faith and do right actions, so that their lives and deaths will be the same? How bad their judgment is!] (Al-Jathiyah 45:21)

In other words, every soul will be rewarded appropriately: the good with glad tidings and the evil with wrathful punishment.

Furthermore, the fear of knowing that Hell is prepared for them will intensify the regret felt by disbelievers. Until then they have only experienced the suffering of the removal of their souls. This suffering, however, makes them aware of their impending doom.

This regret of disbelievers beginning with death will last as long as Allah wills. Every passing moment, hour, and day, they will remain in this everlasting penalty and they will not be saved from regret.

However, it is in the hands of man not to suffer such great regret. Waiting to encounter death is not necessarily the way to have a grasp of the reality of death and beyond. For believers, the promise of Allah is enough. After death, the justice of Allah certainly prevails — disbelievers are punished with fire and believers are rewarded with the gardens of Paradise.

So the wisest thing for a person who has not met death yet to do would be to seek refuge in Allah and to hope for His forgiveness. In addition, one needs to attentively explore the Qur’an, the only guide to the true path for humanity, and the Sunnah of the Prophet (peace and blessings of Allah be upon him) to attain a thorough understanding of them and live by their commands. Rather than avoid the thought of death, man will benefit from pondering over its reality and closeness, and acting accordingly.

The one who turns towards Allah earns the consent of Allah both in this world and in the hereafter and enters the Garden, well pleased with our Lord and our Lord well pleased with him. Allah gives the believers the good news of this in the Qur’an:

[O self at rest and at peace, return to your Lord, well-pleasing and well-pleased! Enter among My slaves! Enter My Garden.] (Al-Fajr 89:27-30)

The way to be saved from regret and win eternal bliss is to reflect on death and the hereafter, and comply with the way of Allah, the Creator of man.

Source :https://archive.islamonline.net/?p=5701

•        Never forget that the world is a temporary place and a test

The life of the world is nothing but a game and a diversion. The abode of the hereafter—that is truly Life if they only knew. (Surat al-'Ankabut: 64)

Never forget that everything on the face of the earth is created for a purpose. It is a most definite fact that everything you see around you serves a special purpose. There is also a purpose for which you and the rest of humanity exists:

He Who created death and life to test which of you is best in action. He is the Almighty, the Ever-Forgiving. (Surat al-Mulk: 2)

As the verse above explains, Allah placed man temporarily in this world to test him. He tests us with what we experience in life; He creates this life in order that believers may be distinguished from the non-believers, and by which they may be purified of evil, and worthy of the reward of Paradise. In other words, the world is merely a testing-ground where we can earn the good pleasure of Allah.

Allah has made clear the limits to observe, and the behaviour by which He is pleased or displeased. Accordingly, a person's temperament in this world determines his rewards or punishment in the hereafter. Therefore, every single passing moment brings us closer to either Paradise or Hell.As such, never forget that you are being tested, even right at this moment, and that the result of this test will determine your afterlife. Also, never forget that this result is very near. Allah reminds us of this fact in several verses and warns His servants against that day:

You who believe! Heed Allah and let each self look to what it has sent forward for Tomorrow. Heed Allah. Allah is aware of what you do. (Surat al-Hashr: 18)

Allah warns people against not being greedily attached to the temporary and alluring joys of this world. That is because, neither wealth, beauty nor social status, that is, nothing a man possesses in this world, will be of help to him in the hereafter. He will leave behind everything he had, including his body. His body will decay in the earth; the possessions of which he had been so proud will be unable to resist the irrepressible damage of time. All alone, he will be brought to the presence of his Lord to give an account of his deeds.

However, despite this apparent reality, engrossed with everyday routines, the majority of people totally forget the truth of death and the hereafter; they assume their life to be confined to this world only. This attitude is explained in the Qur'an as follows:

They say, "There is nothing but our existence in the world. We die and we live and nothing destroys us except for time." They have no knowledge of that. They are only conjecturing. (Surat al-Jathiyya: 24)

However, these people disregard one crucial fact; the life of this world is actually quite brief. Consider a man in his thirties. If he were to consider his life, it would certainly seem that it was a "fleeting." If he were asked what he thinks about those 30 years, he would simply remark that everything has passed so quickly. If he were asked to tell his story, his reminiscences would only add up to a few hours talk. This man will probably have 30 more years to experience, and which will pass as quickly as his past days. In many verses, Allah draws our attention to the brevity of this life and informs us that people will admit this fact in the hereafter:

On the day We gather them together—when it will seem if they had tarried no more than an hour of a single day... (Surah Yunus: 45)

On the Day the Last Hour arrives, the evildoers will swear they have not even tarried for an hour. That is the extent to which they are deceived. (Surat ar-Rum: 55)

To hinder man from undue attachment to this world, Allah has installed various flawed and undesirable elements into this life, and thus stressed the temporary nature of this world. This is certainly one of the subjects over which man has to reflect; anything you cherish or deem valuable in this life ages, your loved ones pass, one after another, even the most beautiful people around you grow old, become sick or fall weak... The moments you so much enjoyed, or those you had so looked forward to, are all now part of the past. That also applies to the most trying times you experienced. It will also hold true for your future experiences, the course of the rest of your life, which will seem as brief as the blink of an eye. You will continually be tested, a test that will go on until death catches up with you... Then, as every man who has ever entered this world, you will be repaid in full for what you have done, and thus your eternal life will begin.

However, man never desires anything beautiful or enjoyable to fade. Yet, in this fleeting life, such a wish cannot be fulfilled. So, how can one attain them? Paradise is the only place where they will be realized.

Never forget that the world is not the proper place to fulfil these desires. If you truly yearn for the everlasting favours, never forget that you must not pursue the life of this world, but seek the hereafter by preparing yourself for it.

Disbelievers who are ignorant of these facts, however, try to confine everything they desire into this temporary world. Such pursue aims founded in the perverted belief that death brings an end to this world. Thus, it is in this world that they seek to attain all blessings and pleasures. Fearing that death will deprive them of their desires, they strive to make the most of this life. However, their efforts are vain; this world is utterly deficient. The real abode of man, that is, the hereafter is the place that offers the best and incorruptible favours that man can enjoy; however, all such favours are saved only for true believers who serve Allah and no one else. The favours enjoyed by disbelievers are confined only to this world. The way in which the disbelievers will be exposed to fire is related in the Qur'an as follows:

On the Day when those who were disbelievers are exposed to the Fire: "You dissipated the good things you had in your worldly life and enjoyed yourself in it. So today you are being repaid with the punishment of humiliation for being arrogant in the earth without any right and for being deviators." (Surat al-Ahqaf: 20)

That is also why the Prophet (pbuh) drew attention to the importance of the accountability of one's self and deeds:

A wise man is the one who calls himself to account (and refrains from doing evil deeds) and does noble deeds to benefit him after death; and the foolish person is the one who subdues himself to his temptations and desires and seeks from Allah the fulfilment of his vain desires. (Tirmidhi)

As related here, nothing could be more important than the deeds done with the effort of avoiding the punishment of fire. In some cases, a student would study hard to graduate, a businessman to acquire great wealth, and yet another would sacrifice anything to attain a prestige. However, there is no guarantee these people will live long enough to attain these goals; that student may not live to see his graduation day, for instance. One thing is certain, however; he will return to his Lord and will have to give an account of his deeds on the Day of Judgment.

As for those who do not expect to meet Us and are content with the life of the world and at rest in it, and those who are heedless of Our Signs, their shelter will be the Fire because of what they earned. (Surah Yunus: 7-8)

Diseases, accidents or old age, of which we must take heed are but evidences that this world is not a place for which we are to feel attachment:

Do they not see that they are tried once or twice in every year? But still they do not turn back. They do not pay heed. (Surat at-Tawba: 126)

As is evident from the verse, "...You desire the goods of the world, whereas Allah desires the hereafter... " (Surat al-Anfal: 67), Allah repeatedly reminds us that this world is flawed so that Allah's servants can attain the better place in the hereafter:

Never disregard these reminders and keep in mind that you must please Allah to be worthy of bliss for all eternity.Allah has made clear in the Qur'an that those who are attached to the brief life of this world will lose the eternal life in the hereafter:

If anyone desires to cultivate the hereafter, We will increase him in his cultivation. If anyone desires to cultivate the world, We will give him some of it but he will have no share in the hereafter. (Surat ash-Shura: 20)

In His verses, Allah urges people to desire the hereafter, since it is better and longer lasting. (Surah Ta Ha: 131)

All the while, never forget that Allah will grant true believers, who aspire to the life of the hereafter, a good life also in this world. Believers are those who attain Allah's best favours both in this world and in the hereafter:

There is good news for them in the life of the world and in the hereafter... (Surah Yunus: 64)

Source:https://www.harunyahya.com/en/Never-Forget/102600/never-forget-that-the-world

•        The Life Of This World

     Is a Transient Shade

•         Introduction

              The All-Mighty Allah `The Exalted,' says describing this world:

“...Truly, the life of this world is nothing but a [quick passing] enjoyment, and verily, the Hereafter that is the home that will remain forever.)” (Qur'an 40:39)

He has also warned mankind of the trial that children and possessions represent, saying:

 (And know that your possessions and your children are but a trial and that surely with Allah is a mighty reward.) (Qur'an 8:28)

      The All-Mighty Allah also forbids us to long for what he has bestowed on others:

 (And strain not your eyes in longing for the things We have given for enjoyment to various groups of them [polytheists and disbelievers in the Oneness of Allah], the splendour of the life of this world, that We may test them thereby...) (Qur'an 20:131)

     There are many Quranic Verses, which dispraise the life of this world and invite mankind to exploit their efforts for the Hereafter. Allah's Messenger (sallallahu alaihe wa-sallam) `Blessings and Peace be upon him' said:

"My similitude and that of the life of this world is that of a traveller who took a rest at mid-clay under a shade of a tree and then left it."

(Narrated by Ahmad, At-Tirmidhi Ibn Majah and Al-Haakim)

    The Prophet (sallallahu alaihi  wa-sallam) also urged the Muslims to prepare for death and to take provisions for the Hereafter, He said:

"Be in this world like a stranger, or a wayfarer." (Narrated by Bukhari)                                                            Whenever we see the people pouncing for worldly legal and illegal benefits, we remember what the Prophet (sallallahu alaihi wa-sallam) said:

   "When the All-Mighty Allah gives a person whatever he loves of the worldly benefits despite his disobedience, then that is a gradual enticement." (Narrated by Ahmad and Al-Bayhaqi)

   The needs, and that will increase its capability to worship Allah perfectly. ‘Amr Ibn Abdullah (radiyallahu anhu) said: 

"The life of this world and the Hereafter, in the heart of a person, are like the two scales of a balance, when the one becomes heavier the other becomes lighter."

 Al-Hasan Al-Basra was asked: "Who is going to cry more than the others on the Day of Resurrection?" He answered: "A man on whom Allah has bestowed His Grace and who uses that for Allah's disobedience." No doubt, the one who uses his money in this life in Allah's obedience: giving charity, contributing to the spread of Islamic knowledge, constructing mosques, is successful in directing this grace of Allah towards the right deeds that will definitely benefit him in the Hereafter. Man, by nature, loves collecting money, gold and silver, running, for that purpose, here and there from birth to death, but what will he attain? And where is he going to finish? Life will never continue on one pattern and is always changing, from richness to poverty, and from happiness to sorrow. This is Allah's Way with His Creation, but the people are running after a mirage each for a known number of days and years that will expire. A poet made an image about the life of this world saying that it is like a dead animal encircled by a number of dogs pulling, its parts each in a direction. If you avoid it, then you are safe, but if you decide to pull a part for yourself, the dogs will be your rivals. `Umar Ibn Al-Khattab (radiyallahu anhu) said: "Renouncing the worldly pleasures is a comfort for both the human heart and body." Al-Hasan (radiyallahu anhu) said: "I know some people who do neither feel happy for obtaining any of the worldly pleasures, nor feel sorry for missing any of them." A believer should not regard the life of this world as a home and a dwelling, but should consider himself as a traveller in it. This is the good understanding and the fruitful knowledge. Yahya Ibn Mu'adh (radiyallahu anhu) said: "How can't I love this life? A sustenance is decreed for me in it which keeps me alive and helps me to perform the deeds of obedience that will lead me to Paradise." Such are the people who should be happy because of the way they regard life, but not those who live in luxurious palaces, neglect worship and reject every deed of obedience. `Abdullah Ibn `Umar (radiyallahu anhu) said: "The life of this world is Paradise for a disbeliever and a prison for a believer. When a believer dies and departs from this world, he feels himself like a prisoner who was released to go freely on the spacious earth." O people! The arrows of death are pointed towards your chests, so keep your eyes on them. The trap of hope is set in front of you, so beware of it. The trials of the life of this world have encircled you, so avoid failure in them. Don't be misled by your good condition because it will vanish. Whoever thinks well of the outcome of this life, takes the precautions, and whoever is certain about the long way he has to travel, makes the preparation for that. O people! We have spent a long time in the amusements of this life, and our sins have accumulated on each other.

    Dear brother/sister, where is our place in comparison to these people? Narrated Anas Ibn `Ayyad (radiyallahu anhu): I saw Safwan Ibn Salim, and had it been said to him: "Tomorrow is the Day of Resurrection, he would have not needed to perform an additional act of worship." How amazing our situation is... This life is leaving us and the Hereafter is coming towards us, but we keep ourselves busy with the one that is leaving and turn away from that which is coming, as if we are not going to arrive and settle therein. `Umar Ibn Abdul `Aziz said in a sermon: "The life of this world is not your permanent dwelling because Allah has decreed that it should perish and that all its dwellers should leave it. How many a populated area that will soon come to ruins, and how many a happy resident who will soon leave his residence. You should therefore leave this world in the best way you can, and the best of provisions is piety. Since the life of this world is neither a home nor an abode for the believer, he should be in it, either a stranger whose objective is to take the required provisions and return home, or a traveller who is residing nowhere and who is proceeding day and night to reach a country of residence. The people are wrestling for the worldly pleasures, some loose their religion, others forget their children, hatred becomes common and rancour is sown between them. A poet said: "Man should take the minimum possible of the worldly pleasures, because he is leaving for a fixed appointment; turn his eyes away from this life and its ornaments, make all the efforts to keep away from its lusts, because it is a place of temporary pleasures and trials, and all the people in it will perish."

     To remind us of our destination, Bill Ibn Sa'ad said: "O people! You are not created so as to perish, but you will be shifted from one house to another, as you have been shifted from the back bone to the mother's womb and from there to life, then to graves, and from graves to Resurrection and in the end to eternity either in Paradise or in Hell." Al-Hasan said: "Beware of the diversions of this world, which are many. If a man opens a door for diversions, then that door may open ten others." Ibn As-Sammak said: "Whoever tastes the sweetness of the life in this world for his inclination towards it, will also taste the bitterness of the Hereafter for turning away from it."

    Dear brother/sister, It is important to know that what Allah wills becomes a reality and what he does not will never take place. Be certain that good deeds are a grace from Allah for which you have to thank Him and invoke Him not to interrupt them, and that evil deeds are of his punishment, so you should pray to Him to protect you from them, and not to abandon you to yourself in respect of performing good deeds and avoiding evil ones. Ibrahim Ibn Adham was asked: "How are you?" He said: "We patch the life of this world by tearing from our religion, so neither our religion remains nor what we patch. Blessed is he who prefers Allah, his Rabb (Lord) and renounces the life of this world for what he expects as reward in the Hereafter." The signs of the love shown for the life of this world are: Love of its people, favoritism, flattery.

      Sufyan Ath-Thawri said: "Man's love for the life of this world is shown in the way he greets people." Look at a chaste poor man... nobody talks to him. People greet him so warily as if fearing that he may pass poverty to them. But see how the people welcome a rich man, even if he does not perform prayer. They stand up with smiling faces, and each one hopes to greet him first. Note the difference between a man who is so great as seen by Allah and another who does not even weigh a mosquito's wing - but this is life. Abdullah Ibn `Aun said: "Those before us used to consecrate for the life of this world the surplus of their needs for the Hereafter, and you consecrate for the Hereafter the surplus of your needs in the life of this world."

     O brother/sister in Islam, Life is very short, and the richest person therein is poor. You have to wake up from this long sleep and to renounce the love of this life. One day this life will have an end and the Hereafter will come forward. What is once remote will become so close. What you used to see in others, people will see in you, a sudden death - or even in your good health you may be taken from your bed to the grave. These are lessons following one another, but we are heedless and lost in error. Abu Hazim said: "Whoever knows the life of this world feels neither happiness in prosperity nor sorrow in affliction." 'Ali Ibn Abi Talib (radiyallahu anhu) said: "Whoever has the following six characteristics does all that is required to make him enter Paradise and avoid Hell: to know Allah (M) and obey him, to know Satan and disobey him, to know the truth and follow it, to know falsehood and avoid it, to know the life of this world and renounce it and to know the Hereafter and seek it." Ibn `Ayyad said: "Coming to this life is so easy whereas departing from it is so difficult. Death is a very critical moment during which the soul is uprooted. But even if leaving the life of this world is easy, earning for material pleasures and worldly benefits cause distraction, concern and restlessness."

    Dear brother/sister, Be of the children of the Hereafter, and not of the children of this world. The child follows the mother, and the life of this world does not deserve moving a foot towards it, so why do you run after it? Brother/sister, If the people are satisfied with the life of this world, be satisfied with Allah. If they are happy with the life of this world, be happy with Allah. And if they like the company of their lovers and friends, you should like the company of Allah. If they seek the friendship of their kings and leaders to obtain honour and prestige, you must seek the Friendship of Allah to obtain the true honour and prestige. `Umar Ibn Abdul `Aziz said in a sermon: "Every journey requires provisions, so let piety be your provision in the journey from the life in this world to the Hereafter. Be like the one who saw the torment that Allah has prepared for him, in order that you may desire His reward and fear His torment. Let not the term be prolonged for you and your hearts be hardened, then submit to your enemy. The All-Mighty Allah has not extended hope for a man who (in the morning) is not certain to live till evening, and (in the evening) is not certain to live till morning. May be death is waiting for him between the two. The one who can rest assured is the one who is certain that he is saved from Allah's torment and the horrors of the Day of Resurrection. I seek refuge in Allah from commanding you to do what I forbid myself to do lest I may lose my deal on a day when truth only avails." A poet said: "O you unmindful to death, deceived by vain hopes, you will leave this life within a short time. You desire to join the good people but without taking the required provisions. Don't trust the life of this world and its decorations, because you will not stay here. Now you wait to see what will come tomorrow and after tomorrow, but hope may betray you. Your youth has gone forever, and you are now an old man with neither amusement nor argument. Why do we distract ourselves with the life of this world whereas it is offering the people many pleasures that hide serious diseases in them." Narrated Muhammad Ibn Abu `Imran: I heard a man asking Hatim Al-Asamm: "On what you have based your dependence on Allah ()?" He said: "On four points: I knew that my sustenance cannot be eaten by someone else and I am assured, I knew that my duty can-not be done by anyone else, so I kept myself busy with that. I knew that death will come suddenly to me, so I prepared myself for it. I knew that wherever I go I am under Allah's Eye, so I am always shy of Him." A poet said: "Those who travelled to many places allege that a stranger is always submissive even if he is honoured and respected." I said to them: "If a stranger is a pious person, then wherever he settles himself he will be sublime." Abdullah Ibn Al-Mubarak said:

 "O man! Prepare yourself for the Hereafter, obey Allah to the extent of your need for Him and anger Him to the extent of your patience in Hell."

O our Rabb! How far you are from imperfection, we disobey you with our ignorance and you forgive us with Your Mercy. Al-Fudayl Ibn `Ayyad said about the believer in this world: "His only concern is to prepare as much as he can of the provisions that will benefit him when he returns home. He does neither compete with the people of the country where he is a stranger for prestige nor feels concern about submissiveness in their land." A poet said: "The life of this world is not lasting and will perish because it is as weak as the spider's web." Wahib Ibn Al-Ward said: "Don't insult Satan explicitly whereas you take him clandestinely as a friend." Satan, desires, and human self-inclination to evil join their efforts to turn the Muslim away from his religion by making evil deeds seem fair to him.

      Dear brother/sister, Life in this world is like a racetrack. People are competing: some of them on horseback, others on donkey back and others on foot, but the dust is too heavy to allow a distinction between them. When the dust settles then it becomes clear who is leading the race. We are proceeding towards death. Every day our life-span decreases and our end comes closer. And we remain unmindful, neither attaching importance nor preparing for the Day of Judgement. Salamah Ibn Dinar said: "If you are satisfied from the life of this world with what is sufficient for you, then the minimum is sufficient. But if you are not satisfied with what is sufficient, then nothing can satisfy you." By Allah, owners of great riches and wealth and poor needy people are equal in what they take from this life at their death: only a shroud. But they differ inside the grave which is either a garden from Paradise or a hole in Hell. Aba Safwan Ar-Ru'winl was asked: "What is that life dispraised by Allah in the Qur'an and that the sensible man should avoid?" He said: "Whatever you love in this life seeking worldly benefits is dispraised, and whatever you love seeking benefits in the Hereafter is praised." `AII Ibn Abi Talib (radiyallahu anhu) said, describing the life in this world: "Its legal benefits will be subject to reckoning in the Hereafter and the illegal ones will lead to Hell." The All-Mighty Allah has revealed to Dawud [David (alaihis salam)] `May Peace be upon him,' "O Dawud (alaihis salam)! Every day and night I look to the old man and say to him: "O my slave! You became old, of a weak body and soft bones, and you will soon return to Me, so be shy of Me, verily, I am shy of you." We race after worldly benefits. - We fear poverty and desire for collecting this life's ruins as if we are going to have an eternal life in it. We fear poverty, but not the reckoning in the Hereafter. We fear hunger, but not Allah's reproach and torment. Yahya Ibn Mu'adh (radiyallahu anhu), said: "O how poor is man, if he fears Hell in the same degree of his fearing poverty, then he will enter Paradise." Al-Hasan Al-Basri said about our ancestors: "I swear by Him in whose Hand my life is, I lived among people for whom the life in this world was more contemptible than the earth on which they used to walk." A poet said: "We dispraise time though it is not guilty, and complain of it but in vain. Time is not to blame, this is what we have committed and we are punished for it. This is Allah's Decree, and we have to be patient and submit to Him."

     Dear brother/sister in Islam, Day and night are stages through which people pass until they come to their last journey. If, at any stage, you can send forward provisions, then do so, because soon the journey will end and the matter is so urgent. Prepare the provisions for your journey, because death may come suddenly. A man wrote to a brother: "Brother, you think that you are a permanent resident in this life, whereas you are in a continuing journey in which you are driven rapidly. Death is moving towards you, and life is being rolled up behind you. What has gone of your life-span will never return to you." We proceed in the convoy of those who renounce worldly pleasures and see the caravans of the pious pass by, so how do we see the combination between life in this world and the Hereafter, between renunciation and satisfaction? `Ali Ibn AlFudayl said: "I heard my father saying to Ibn Al-Mubarak: You order us to renounce the worldly pleasures and to be satisfied with the minimum, whereas you are buying goods, so what is that?" He said: "I do that to protect my face and my honour, and this helps me obey my Rabb." My father said: "How good is that if realised."

     Dear brother/sister, How good is the life in this world if its benefits are legally gained and legally spent. There are many ways to spend legally: give charity to orphans and widows, help needy people and rescue injured and sick ones. Sufyan said: "Beware of Allah's wrath in three matters: neglecting His commands, being unsatisfied with what He has decreed to you as sustenance and being angry with Allah in the event of unfulfilled desire of the worldly benefits." Livelihoods in this life are distributed by Allah, so you have to accept that without any objection, whether it is in big or small quantity, whether it remains or passes away. You must accept your share of the life of this world as it is decided by Allah, and compare yourself to none of those who are given better than you. A poet said: "Whoever desires to live observing his religious duties and enjoying worldly pleasures, has to look to those above him as regards piety and to those below him as regards worldly benefits." But the best advice is what the All-Mighty Allah mentions in the Qur'an:

 (And strain not your eyes in longing for the things, We have given for enjoyment to various groups of them [polytheists and disbelievers in the Oneness of Allah], the splendour of the life of this world, that We may test them thereby...) (Qur'an 20: 131)

Ibrahim Al-Ash'ath said: I heard Al-Fudayl saying: "Man's fear of Allah is equal to his knowledge of Him, and his renunciation of the life of this world is equal to his desire of the Hereafter. Whoever acts according to what he knows, Allah will make him successful in what he doesn't know. And whoever is ill-tempered disgraces his honour, religion and generosity." And ascetic said: "I know none who has heard of Paradise and Hell, then spends an hour of his life without praying, remembering Allah or doing a good deed." A man said: "I weep so much," He said to him: "To laugh and admit your sins is better than to weep and feel proud of your deeds." The man said: "I need your advice," He said: "Abandon the life of this world to its people as they have abandoned the Hereafter to its people."

    Dear brother/sister, Whoever remembers death demeans this life. Whatever you collect of the treasures of this life you will not enjoy, because there is death which destroys pleasures and disperse the groups. Abu `Ubaidah An-Naji said: "We visited AI-Hasan Al Basri on the day he died. He said: "You are welcome, may Allah's Peace be upon you, and accommodate us all in the Home of settlement. This is a good sign if you are true and patient. Your share of this religion should not be to heard with your ears and say what you hear from your mouths. May Allah's Mercy be upon him who eats cheap bread, wears rags, sits on the ground, works hard in worship, weeps for his sins, avoids Allah's punishment, and asks His Mercy till death comes to him in this state."

     Narrated Abu Kabshah: The Prophet (sallallahu alaihe wasallam) said: "The people in the life of this world are four type men: A man to whom Allah has given money and knowledge, and who ears Allah, visits his relatives and knows Allah's right in that, and this is the best of positions." A man to whom Allah has given knowledge but no money, and who says with a sincere intention: "If I have the money of that man (the first), I will do as he does." With this good intention, his reward will be equal to the first man. The third man is a man to whom Allah had given money but no knowledge, and who spends it randomly without any plan, fearing not his Rabb, visiting no relatives and knowing not Allah's right in that, and this is the worst position. The fourth man is the one to whom Allah has given neither money nor knowledge, and who says: "If I have money, I will do as (the third man) does, so with his intention alone he will have equal sins to the third man." (Narrated by Ahmad and At-Tirmidhi)

        Dear brother/sister, It suffices of the life of this world that it is a farm that is harvested in the Hereafter, a (season) of worship and a time of obedience, in which we prepare our provisions for the Hereafter. Al-Fudayl, may Allah have mercy on him, said: "The All-Mighty Allah made all the evils in a house and made the love of the life of this world the key of that house. And He made all the good in a house and made renunciation of the worldly pleasures the key of that house." Yahya Ibn Mu'adh said: "The life of this world is a house of deeds and the Hereafter is a house of horrors. Man remains between deeds and horrors until he settles either in Paradise or in Hell." Dear brother/sister in Islam, Careful thinking leads man to realise that this life is a journey for which he has to prepare his baggage. He also knows that the journey starts from the backbones of fathers, to the wombs of mothers and to life, then to the grave and Resurrection and finally to the eternal abode. We are captives in this life and we have to do our best to release ourselves from captivity, then proceed rapidly to reach our original home. It should be known that the part of the journey that is during life is very short and passes without being noticed, like someone who is on board a ship and cannot feel how fast it is running. It is evident that man during any journey needs provisions and the only useful provision for the Hereafter is piety. Man therefore should have patience and tolerate the bitterness of piety lest he may say during the journey: "O my Rabb! Return me back to life," then the definite answer is "No" Every one who is unmindful should mind his slow pace. The All-Mighty Allah shows man during this journey great signs to make him fear Allah in order that he may not be diverted from the right path and the perfect method. Whoever diverts from the right path should return to Allah in repentance and ask forgiveness of him. Al-Rabi' Ibn Al-Haytham was asked about life. A man said to him: "How are you today?" He said: "We are today weak and sinful people, eating our livelihoods and waiting for death."        

           Dear brother/sister, Whoever prepares himself for the meeting with Allah (), makes use of his time in what will be of benefit to him in the Hereafter, will be happy when neither wealth nor children will avail, when the written pages of deeds will be laid open, the hearts will shake and people will look as if drunken, though they are not drunk but the Torment of Allah will be severe. A poet said: "If the soul diverts from the truth, we rebuke it, and if it inclines towards the life of this world and rejects the Hereafter, we forbid it. It deceives us and we deceive it but we overcome it by patience." Whoever desires the life of this world for worldly pleasures only, will see it abandoning him at his last critical moments. And whoever desires this life as a means to the Hereafter and to Paradise that is as wide as the heavens and the earth, will be led to the Home of Peace with Allah's Mercy. The pious people are human beings like us all, they love the life of this world and its pleasure, but the difference is that they are convinced that this life is a temporary one and preferred the eternal life. For this reason the All-Mighty Allah paved the way for them and removed the obstacles there from. A man said to Al-Fudayl Ibn `Ayyad: "How are you?" And he replied: "If you are asking about the life of this world, it has diverted us from the right path and sent us in many directions." And if you are asking about the Hereafter, then how is he whose sins multiplied, whose deeds became weak, whose life-span was over, who prepared no provisions for the Hereafter, and did not prepare himself for death. In our days when a man needs any item of the worldly pleasures, however mean it is, he spends great effort and time examining and screening the various famous marks to assure perfect function. But when this man goes into a mosque to perform prayer, it is really a pity: Kneeling and prostrating imperfectly, and with neither solemnity nor submissiveness. Yahya Ibn Mu'adh said: "O man! You seek this life as an imperious need for you, whereas you seek the Hereafter as if you are in no need of it. However, the All-Mighty Allah has spared you the efforts as regards to your needs in the life of this world, and if you seek the Hereafter, then you will obtain it, so take your decision."

      Dear brother/sister, It is astonishing that a man who believes in the Home of Eternity, turns away from it and seeks this life of trifles. But when Allah loves a man, He protects him from the life of this world. It is narrated that the Prophet (sallallahu alaihe wasallam) said: "Verily, the All-Mighty Allah has created noting that is more detestable to Him than to life of this world, and He has never looked at it since its creation." Shumait Ibn `Ajlan used to say: "Two persons are tormented in the life of this world: a rich man who is given a great wealth that keeps him so busy with worldly pleasures, and a poor man who is deprived of such pleasures for which he is longing with a heartbreak." A man dispraised the life of this world in the presence of 'Ali Ibn Abi Talib (radiyallahu anhu) who said: "The life of this world is a home of truth for the one who is truthful in it, a home of safety for the one who understands it perfectly, and a home of richness for the one who prepares his provisions there from." Many people dispraise the life of this world and consider it the main reason of distraction from obedience, however, it is the passage to Paradise and it is the deeds performed during one's life-time that take one to either Paradise or Hell. Al-Awza'i admonished the people saying: "Make yourselves strong with these graces in which you are in order to escape from Allah's kindled fire which leaps up over the hearts. You are in a home where your stay is so short. You are the successors of the nations who have lived before you, and who have enjoyed the splendour of life. They were of stronger bodies and lived longer periods than you, heaving rocks for their dwellings and doing many difficult tasks that you are too weak to do, nevertheless, the passing of days and nights rolled up their epoch, their villages were destroyed and their traces were effaced, so you can neither find a single one of them nor hear even a whisper of them."

       Dear brother/sister, Desiring the Hereafter and renouncing the life of this world can be perfected only by:

1- A thorough consideration of the life of this world and how rapidly it decreases and perishes, and to become aware of the pain, distress and vexation suffered in competing for its pleasures which will soon disappear leaving behind regret and heartbreak. The one who seeks worldly pleasures is always concerned when they are out of his reach, and if he obtains them, then he is in sorrow, when they disappear.

 2- A thorough consideration of the Hereafter and how inevitable and lasting it is, to be aware of its bliss and happiness and to note the great variation between that and the worldly temporal pleasures. The All-Mighty Allah says:

“...The Hereafter is better and more lasting.) (Qur'an 87:17)

Everything is false except Allah (), and every bliss will vanish except that of Paradise. May Allah make us of the dwellers of Paradise. Dear brother/sister in Islam, Fakhruddawlah 'Ali Ibn Rukn (king from Bani Buwaih) said: "I collected for my sons and their soldiers a wealth that will suffice them for fifteen years." This king died in a castle in Ar-Ri, the keys of which were with one of his sons who was not there at the time of the father's death, so no shroud was found for him. The people took money from the person in charge of the mosque, bought a shroud and wrapped the king therein. A fight started for power and the soldiers were too busy to bury him until he decomposed, and nobody could come close to his cadaver, which was then tied with a rope and pulled down the stairs cut into pieces. This king left two million Dinars (coins), large quantities of gold, diamonds and pearls, furniture, household effects and arms." Al-Hasan said: "How good is life in this world for a believer because he uses it to prepare his provisions for Paradise. And how evil it is for a disbeliever who uses it to prepare his provisions for Hell." A poet said: "O you who have enjoyed the splendour of life in this world keeping the eyes always open for its pleasure, you have lost your life-span seeking what you can never attain, so what are you going to say to Allah when you meet Him." Al-Hasan said: "In the life of this world the believer is like a captive, doing his best to free himself, and not feeling any security until he meets the All-Mighty Allah." Ibn Mas'ud said: "In the life of this world, everyone is a guest and his wealth is a loan. The guest will part and the loan will be returned." Salamah Ibn Dinar said: "The goods of the Hereafter are a dead stock now, you should buy as much as you can of them because on the day when they are saleable you can't have anything of them." On the Day of Resurrection there is going to be only recompense and reckoning. When the sun of the Hereafter rises there is going to be only reckoning but no deeds, and now here in the life of this world there are only deeds but no reckoning. We should therefore make use of our life-span, before it is over, to perform good deeds and to prepare ourselves for the reckoning before we are asked about it. As regards renunciation of worldly pleasures, our forefathers were far more better than us. They gave no importance to its splendour and pleasures. `Umar Ibn Al-Khattab (radiyallahu anhu) used to ascend the mimbar to deliver a sermon while he was wearing a dress on which there were twelve patches. In our days some people will not go to the mosque if their dresses are torn and so they miss the congregational prayer. Others abandon going to the mosque for very weak excuses and even without any. Jesus said to his disciples: "Cross the life of this world and don't construct it. And is there any sensible man who builds a house on the sea waves? That is the life of this world, so don't take it as a home of settlement." Mashriq Ibn Al-Ajda took his cousin by the hand to a garbage dump and said to him: "This is the life of this world. The people ate its food and consumed it, put on dresses and wore them out, shed blood in it, regarded the interdictions as permissible and severed the bonds of kinship." Describing the pious people, Al-Hasan said: "May Allah have mercy on those who considered the life of this world as a trust, gave it back to the one who deposited it with them then left so light." A man wrote to a friend of his: "Life in this world is a dream and the Hereafter is wakefulness and in between there is death."

      Dear brother/sister, look to the years that passed away of your life-span and see how rapidly they have gone with their happiness, sorrow, sweetness and bitterness, but reckoning is yet to come. A poet said: "O you who love the pleasures of this world, don't feel happy for that, because life is so rapidly changing and that is obvious to all people. How many a man who drank honey that caused his death, and how many a man who girded himself with a sword then killed with it." Narrated Dirar Ibn Murrah: Satan (Iblis) said: "If I am successful in persuading man to do three things, then that will be all I need: to make forget his sins. to regard his good deeds as too many and to be proud of his opinion." One of our forefathers said: "Beware of the life of this world because its magic is more effective than that of Harut and Marut. The two latter's separate a man from his wife whereas the life of this world separates a man from his Rabb." A poet said: "Life surrenders to the one who seeks it, but the clever one who renounces its pleasures feels more comforts. Every king who possessed and enjoyed its splendour went out of it with a shroud only. Such persons collect wealth then leave it behind which is a trial in both cases." Abu Darda', said: "Everyone has an imperfection of knowledge and wisdom, if his wealth increases, he becomes so happy though day and night are working hard on destroying his life-span. So what is good of a wealth that increases and a life-span that decreases." Many people become so depressed and distressed when they miss any of the worldly pleasures, but very few feel the same about their life-time that passes away rapidly. Al-Hasan said: "The one whose wealth increases, his sins increase likewise, and who talks much, lies much, and the ill tempered man torments himself." 

       Dear brother/sister, We collect money to attain happiness, build palaces to make cordiality reside in our hearts, travel to forget our sorrow and spend all we have for the sake of happiness, but is that happiness? Many people have attempted all these ways before us and they all agree with us that the real happiness is to obey Allah be close to Him and to make one's efforts for the happiness that has no distress in it and a bliss that is lasting. Wahb Ibn Manbah said: "The similitude of the life of this world and the Hereafter is that of two co-wives (of polygamy) whenever you please one, you anger the other." Al-Hasan Al-Basri said: "I am astonished about those people who are ordered to prepare their provisions, then the start of the journey is announced, however they remain unmindful in their vain discussions and fruitless deeds." Dear brother/sister in Islam, What is the standard in this life? And how are things weighed? 'Ali Ibn Abi Talib (radiyallahu anhu) said: "Good does not mean to have big wealth and many children, but to have many good-deeds and much clemency. There is no good in the life of this world but for two men: a man who has committed so many evil deeds and who had turned to Allah in repentance and a man who hastens to perform good works." A poet said: "I wonder for a man who buys aberration paying guidance as a price, and I wonder more about that man who buys the life of this world paying as a price his religion. But the one who is the most surprising and most unsuccessful is the one who sells his religion receiving as a price the worldly pleasures of others."

       Dear brother/sister, You should know that the life of this world is like a dream or a transient shade. If it causes someone to laugh a little, it will make him weep a lot. If it causes pleasures for days or weeks, it will cause sorrow for months and years. If it allows its pleasures to people for a short time, it will deprive them of that for a long time. Hind, the daughter of Nu'man, said: "We were once the most honourable people with the strongest power and all the Arabs needed our help. Now we are the lowest people and all the Arabs pity us." `Umar Ibn Abdul `Aziz said in a sermon: "O people! You are created to last, but you will be moved from one home to another. You are in the home of choking food and drinks, and you will not enjoy a comfort that pleases you unless you abandon others that you hate to abandon. You must, therefore, work hard to prepare your home of eternity." A poet said: "If you have obtained the pleasures of the life of this world in addition to a good-looking face and virtue, beware lest you wish on the Day of Resurrection that you were dust." Al-Hasan said: "I swear by Him in whose Hands my life is, I know some people for whom the life of this world is lower than the dust they walk on." May Allah have mercy on Al-Hasan, he said so about his time, but what would have he said if he had witnessed our time? People chasing worldly pleasures, severing the bonds of kinship and wasting their time talking about the wealth of this person and the properties of the other. In their meeting they neither remember Allah nor abstain from back-biting and other illegal conducts. They do not remember the narrow dark grave and the horrors that will come. Al-Hasan said: "How astonishing is the one who laughs whereas he is sure about Hell, and the one who feels happy whereas he is sure about death." A poet said: "Nights and events pass like dreams whereas we are sleeping. But the most astonishing is that every hour the pace is increasing while we are sitting idle (doing nothing that will be of use in the real life.)" Should we ever work for the sake of this life? The answer to this question is `Yes.' Islam is a religion that urges people to work - but the following advice must be taken into consideration: A man came to Sufyan Ath-Thawri seeking his advice, and he said to the man: "Work for the sake of this life within the extent of your stay in it, and for the Hereafter within the extent of your stay therein." We should therefore compare the period of stay in the life of this world and that in the Hereafter. The life span of the people of the nation of the Prophet Muhammad (sallallahu alaihe wasallam) ranges between sixty and seventy years (some people may die earlier). But let us see how long will be the day in the Hereafter, the All-Mighty Allah says:

(...And verily, a day with your Rabb is as a thousand years of what you reckon.) (Qur'an 22:47)

     Dear brother/sister, The measure is very clear and the difference is obvious: one day in the Hereafter equals one thousand years in the life of this world, and one has to work for the purpose of both the life of this world and the Hereafter, but each with the importance it deserves. May Allah make us successful in His obedience, lead us by His Mercy to the Gardens of Paradise and give us of His Guidance that, which will allow us to attain His Good Pleasure.

     Dear brother/sister, If a man desires to know how important he is in the eyes of a king, he should look into the work he is doing for the sake of that king. We should look, dear brother/sister, to our station with Allah and what we are doing for His sake. If we are doing our utmost for His worship and obedience, then that will make us safe, and if otherwise, we should return to Allah in repentance, ask His Forgiveness and be shy of Him, our Sustainer and Creator. Shaddad Ibn `Amr said: "The Hereafter is a true promise where a powerful king will judge between the people. The life of this world is full of vanities that are available for both the pious and the sinner. There is no plea for him who hears and disobeys, and no plea against him who hears and obeys. Don't take the life of this world as a valuable thing because it spares none, and don't reject it because the Hereafter can be obtained only through the life of this world." `Ubaid Ibn `Umair said: "Whoever has a great wealth will have a severe reckoning, and whoever has numerous followers will have an equal number of Satans, and whoever is close to a ruler is remote from Allah."

      Dear brother/sister, The All-Mighty Allah has made the life of this world temporary vanities and passing enjoyment, whereas He made the Hereafter an abode of recompense and reward. The life of this world was encircled with pleasures, the All-Mighty Allah says:

 (Beautified for men is the love of things they covet; women, children, much of gold and silver [wealth], branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world's life; but Allah has the excellent return [Paradise with flowing rivers] with Him.) (Qur'an 3:14)

 In this Qur'anic Verse the All-Mighty Allah states that the beauties and pleasures of the life of this world are: women, the greatest of life's pleasures and the most important of its trials; the children who are the perfection of man's pride and honour; wealth and properties, horses, used by men in their travels and in their fights; and land which produces their food (i.e. vegetable, fruits ---etc) Then the All-Mighty Allah adds that all these pleasures are passing and that in the Hereafter there are better and more lasting pleasures, He says: (Say:

"Shall I inform you of things far better than those? For Al- Muttaqun [the pious] there are Gardens [Paradise] with their Rabb, underneath which rivers flow. Therein [is their] eternal [home] and Azwajun Mutahhratun [purified mates or wives]. And Allah will be pleased with them. And Allah is All-Seer of [His] slaves.) (Qur'an 3:15)

Then Allah states that category of men for whom these eternal pleasures are reserved, He says:

 (Those who say: "Our Rabb! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire." [They are] those who are patient, those who are true [in Faith, words, and deeds], and obedient with sincere devotion in worship to Allah. Those who spend [give the Zakat and alms in the Way of Allah] and those who pray and beg Allah's Pardon in the last hours of the night.) (Qur'an 3: 16,17)

 `Umar Ibn Al-Khattab (radiyallahu anhu) wrote to Abu Musa: "You will never obtain the reward in the Hereafter by a means that is better than abandoning the pleasures of the life of this world." Abu Hazim said: "If a man enters Paradise only by abandoning all that he loves of this life, that would have been a low price, however, he can enter Paradise by abandoning only a thousandth of what he loves of the life of this world." Al-Fudayl Ibn `Ayyad said: "Man's fear of Allah is equal to his knowledge of Him and his renunciation of worldly pleasures is equal to his desire in the Hereafter." Al-Hasan said: "The people who will have the easiest reckoning on the Day of Resurrection are those who have done the reckoning of themselves in the life of this world, who have considered well their deeds and intentions, completed what is for Allah's sake and abstained from what is not. And the reckoning will be heavy for those who jeopardise their religious duties in the life of this world and make no reckoning of themselves, because they will discover that the All-Mighty Allah has recorded even the weight of an atom of their deeds, the All-Mighty Allah says: (...They will say: "Woe to us! What sort of Book is this that leaves neither a small thing nor a big thing, but has recorded it with numbers!" And they will find all that they did, placed before them, and your Rabb treats no one with injustice.) (Qur' an 18:49)

 Whoever contemplates the farm of the life of this world and the time of harvest, sees that it is a serious matter and not an amusement. What a man forwards today will find tomorrow, on a Day when every nursing mother will forget her suckling, and every pregnant one will drop her load. Salman Ibn Dinar said: "What you love to have with you in the Hereafter you should advance today, and what you hate to have with you, you should abandon today." Yahya Ibn Mu'adh said: "Night is so long therefore don't shorten it with sleep, and day is so pure therefore don't soil it with your sins." Shumail Ibn `Ajlan said: "Whoever considers death before his eyes, does not bother whether he lives in luxury or in hardship." A poet said: "O you unmindful man! Whereas time is a lesson for you, if you are asleep, remember that time is awake." Muhammad Ibn Sugah said: "There are two deeds if we are tormented only for them then we will be deserving that torment: a man receives a worldly benefit and becomes so happy and Allah knows that the man has never expressed such happiness for performing an obedience or attaining a religious benefit; and a man loses a worldly benefit and becomes so sorry for that, however Allah knows that he has never expressed such sorrow for committing an evil deed or missing a religious duty." Muhammad Ibn Wasi` said: "Is it not astonishing to see someone weeping in Paradise?" The people answered: "Yes" He added: "It is more astonishing to see someone laughing in the life of this world whereas he doesn't know his destiny." A poet said: "Take your provisions from this life because you don't know when night comes whether you will live till dawn or not. How many young men that was laughing during the day whereas his shroud was being prepared and he knew nothing about it. How many young child whose parents hoped to see an old man but was already sent to the graves. And how many a brides that was beautified for their bride-grooms, but death took them both on the night of their wedding."

     The life of this world is a home of wishes and pride, so you should beware of it. Its wishes are untrue, its hopes are false and its felicity is vexation, so you are in a danger. The life of this world is either a passing bounty, a coming affliction, a painful disaster or an inevitable death. Abu Hurairah (radiyallahu anhu) said: "You are not true to yourselves: you hope for things that you don't attain, you collect wealth that you don't spend and you build houses where you will not live." A poet said: "Don't seek anything other than contentment, because therein is the bliss and the comfort of your body. Then consider the case of a person who possesses the whole world, can he take with him in the grave more than cotton and a shroud?" Abu Muhriz At-Tafawi said: While I was a young man I complained about distress to a slave-woman who said: "O my son! Seek help in the honour of satisfaction and not in the humiliation of pursuits. I see in many cases that few are safe." He added: "I still benefit from that advice as regards satisfaction." Shu'aib Ibn Harb said: "Whoever seeks the life of this world should prepare himself for humiliation." And whoever prepares for humiliation sets free his desires, legal and illegal becomes equal for him, he earns for material benefits and worldly pleasures." Dear brother/sister, The All-Mighty Allah has made the Hereafter a home of recompense and reward and the life of this world a home of tolerance, trouble and preparation. And preparation in the life of this world is not limited to the Hereafter but includes this life as well because this life is a farm that is harvested in the Hereafter. Yahyd Ibn Mu'Adh said: "It is difficult to renounce the life of this world and it is even more difficult to renounce Paradise, but the dowry of Paradise is the renunciation of the life of this world."

    Dear brother/sister, Have we paid this dowry? We are unmindful, and busy with the worldly amusement, though we know that every happiness is followed by sorrow and every bliss is followed by vexation. An early scholar said: "O man! You are in need of your share of the life of this world, and your need is greater for your share of the Hereafter. If you start with your share of the life of this world, then you will lose your share of the Hereafter and even jeopardise your share of this life. And if you start with your share of the Hereafter, then you will get your share of the life of this world as well." A poet said: "How can he live happily, the one who knows that the Rabb of the creation will question him, then punishes him for wronging others and rewards him for the good deeds he had performed." Al-Hasan Al-Basri wrote to `Umar Ibn Abdul `Aziz: "The life of this world is a temporary home and not a permanent one. Adam (M) was sent down to this life as a punishment for him, so beware of it. The best provision to take from this life is to renounce it, and the best of its riches is poverty in it. It humiliates the man who honours it and impoverishes the man who collects its benefits. It is like poison eaten by someone who ignores it, then it causes his death. You should therefore be like someone who cures an injury, he has patience in taking medicine lest his injury may take a long time to heal. Beware of this life which is arrogant and deceptive. It appears like a beautiful bride towards whom the eyes turn and the hearts show passionate love, then kills whoever marries her. A man may get what he wants of this life's pleasures, keeps himself busy with that and forgets the Hereafter till he stumbles off. He will then feel sorrow and regret and leave it without preparing any provision for the Hereafter. The life of this world was presented to the Prophet Muhammad with all its treasures but he rejected it. He hated to love what his Creator has hated and to honoured what Allah humiliated. Allah has taken away the pleasures of this life from the pious men to test them and gave plenty of that to his enemies to mislead them. It is narrated that the All-Mighty Allah said to Moses (alaihis salam): "When you see riches coming towards you, say: This is a hastened punishment for a sin," and if you see poverty coming towards you say: "Welcome, the motto of the pious."

     Dear brother/sister, Life is being rolled up before you and the sun of the Hereafter is about to rise, so how do you see that? When Salman was dying, he wept and the people asked: "Why do you weep?" You are the Companion of the Prophet. He replied: "I don't weep desiring this life or regretting departure therefrom, but Allah's Messenger has commanded us and we disobeyed him." He said that: "The man from among us should have provisions in this life just like that of a traveller, only enough for his journey." When Salman died the people discovered that the value of all the property he left behind, did not exceed thirty Dirhams (coins). Life is a dark night and an extended mirage, and can be limited only by renunciation, satisfaction and contentment with what Allah has given, and by spending the days and nights in Allah's obedience. Malik Ibn Dinar said: "The people who love the life of this world have left it without tasting the best thing therein." He was asked: "What is that?" He answered: "Knowledge of the All-Mighty Allah Abu Darda' said: "Had it not been for three things, I would have preferred to be under the earth:

1- Brothers and friends visiting me and choosing fruitful speech.

2- To cover my face with dust in prostration to Allah.

3- To go out for Allah's Sake."

         Dear brother/sister, If you contemplate well the life of this world, you will see that it is three days; a day that has passed and for which you don't hope, a day that you live and that you should make the utmost benefit thereof, and a day that is yet to come and that you are not sure whether you are going to live or die before it. In this life you should seek the Hereafter, because out of this life you are going to have nothing but what you have sent for yourself beforehand. Therefore, you should not keep your wealth for yourself and follow what you will leave behind. About the one who seeks the pleasures of the life of this world, Al-Hasan said: "I swear by Allah they will not last for him nor will he last in this life. He will not be safe from its evils, burden and reckoning, then he will be taken out of it in a shroud." 'Ali Ibn Abi Talib (radiyallahu anhu) wrote to Abdullah Ibn 'Abbas (radiyallahu anhu): "Man feels unhappy for missing what he can never have and happy for what he can never miss. So be happy for what you have gained of the benefits of the Hereafter and sorry for what you have missed of that. Don't feel happy for what you have obtained of the worldly benefit and be concerned about what will come after death." A poet said: "A man who seeks the pleasures of the life of this world whatever his life span is, and however great are the pleasures and benefits he has achieved, is like someone who has built a house that collapsed at the moment of completion."                  

         Dear brother/sister, Man should be worried about the following five points:-

1- The past sins about which he is not sure whether they have been forgiven by Allah or not.

 2- The good deeds whether they have been accepted or not.

3- He knows how his life has been spent up to date but should be concerned about the future.

4- He knows that Allah prepared two dwellings in the Hereafter and he is not sure that in which one he is going to be (Paradise or Hell).

 5- He does not know whether Allah is pleased or displeased with him. Whoever is concerned about these five points in his life, has a strong reason not to laugh. At-Taimi said: "The difference between you and the pious people is that when the pleasures of this life came towards them they fled from them, whereas you follow them when they turn away from you." A poet said: "Have you not heard the news of the old generations and what time has done to them. If you don't know, these are their homes already effaced by the rain and wind. They have all passed through this stage and all the coming generations will do the same till the Day of Resurrection. Therefore, you should wake up from your unmindfulness because that Day is so close now. If you refuse to wake now, then you will wake when your cover is removed (after death); you will remember my advice, but it will be too late." Abil Dharr Al-Ghifari stood up near the Ka'bah and said: "O people! Come to a brother who is going to advice you." When the people came towards him he continued: "If any of you intends to set out for a journey won't he take the required provisions to assist him to reach his destination?" They answered "Yes" He added: " The Day of Resurrection is the most remote destination for your journey, you should therefore, take what will be good for you" They asked: "What will be good for us?" He answered: "Perform Hajj (Pilgrimage) for the horrors of the Hereafter, observe fasting on a very hot day for the long Day of Resurrection, and perform prayer in the darkness of the night for the loneliness of the grave. Say a good word or keep a bad one, give charity to the poor. Make your life, of two sessions; one to perform good deeds seeking the Hereafter and the other to have legal gains to spend on your family and to send beforehand for yourself in the Hereafter."

       Dear brother/sister, In a clear contrast between ourselves and our forefathers AI-Hasan Al-Basri said: "I knew some people and some sects who did not feel happy when they would obtain any of the worldly pleasures, or to follow them when they would turn away. The life of this world has been for them lower than the dust they walk on. They spent their nights praying, weeping and supplicating Allah (). When they would perform a good deed, they used to praise Allah for that and to invoke Him to accept it, and when they would commit an evil deed they used to ask Allah to forgive them. I swear by Allah they were saved from sins only by Allah's forgiveness, May Allah have mercy on them."

      Dear brother/sister, The poet said: "You accumulate your sins one above the other and covet, inspite of that, to have the reward of a good worshipper and enter Paradise! Don't you know that Adam (alaihis salam) was sent out of it because of a single sin he committed." Abu Darda' (radiyallahu anhu) said: "I love poverty so as to be modest before my Rabb, I love death because I am longing to see the All-Mighty Allah and I love sickness so as to expiate my sins." A poet said: "People are covetous in this life, though its happiness is mixed with vexation. Their sustenance was not given to them because of their intelligence, but this is what Allah has decided beforehand. How many wise scholars who are poor, and how many fools who live in luxury inspite of their dereliction. Had it been a matter of force, falcons would have snatched away the sustenance of sparrows." The life of this world, however low and mean it is, remains the passage to one of the dwellings of the Hereafter: Paradise or Hell. Allah's Messenger said: "The reckoning was done for a man from the past nations but there were no good deeds in his records." That man was so rich during his life and used to mix with the people and to order his subordinates to be kind to the needy. The All-Mighty Allah said to the angels: "We are more deserving of that than him, We forgive him." (Narrated by Bukhari and Muslim) Al-Shaft'e said: "The greatest of deeds are three: "To give generously out of the few that you have, to be devoted to Allah in loneliness and to say the truth in the face of someone who is hoped and feared." Dear brother/sister, You are a traveller in the life of this world, but one day your journey will have an end and you will have to step down. A poet said: "If you do not take in your journey in this life the provisions of piety, and if you meet after death someone who has done so; then you will regret for not having been like him and for not having deposited any balance in your account for that day."

     Dear brother/sister, How astonishing is he who knows that death is true, then laughs! Who knows that Hell is true, then feels happy and who knows that preordainment is true then worries about his sustenance. Abn Bakr Al-Marath said: "I visited Ahmad Ibn Hanbal" one morning and said to him: "How are you?" He answered: "How is he the one whose Rabb requires to perform his duties, whose Prophet requires to flow the Sunnah (Prophetic traditions), the two angels require that he rectifies his deeds, his human self requires him to follow its desires, Satan requires him to commit evil deeds, the angel of death requires him to give his life and his children require him to satisfy their needs." A wise man said: "Whoever alleges that he hates the life of this world is a liar until he proves truthful and if he proves so, then he is a mad man." The one who follows the pleasures of this life can never hate it, and the one who seeks the Hereafter does not hate this life because it is the place of work and the farm that is cultivated here but harvested in the Hereafter. Another wise man said: "How can he feel happy the one whose day demolishes his month (gradually) and whose month demolishes his year and whose year demolishes his life span. How can he feel happy the one whose life-span leads to death." Paradise and another will be in the lowest bottom in Hell. Death is the only delay between man and any of the mentioned stations. The believer's resolution is attached to the Hereafter and everything in the life of this world reminds him therewith. We see, for instance, when a group of craftsmen enter in a house each of them focuses on the part that constitutes his specialisation; a carpenter looks at the doors and windows, a mason looks at the walls and a draper looks at the sheets and cloth. When a believer sees darkness he remembers the darkness of the grave, when he sees a painful sight he remembers Allah's torment, when he sees sleeping people he remembers dead people in their graves and when he sees pleasures he remembers Paradise. Abdullah Ibn Mas'ud (radiyallahu anhu) said:

        "O people! You are in the passage of day and night. Your life span is decreasing. Your deeds are kept and death comes suddenly. Everyone will harvest what he has sown. A covetous man cannot get what Allah has not predestined for him. Whoever is given good that is from Allah, and whoever is saved against evil, then Allah is his Protector. The pious people are masters, jurists are leaders and being in the company of such people is a benefit." Abu Darda' (radiyallahu anhu) said: "Before Islam I used to be a merchant, and after the advent of Islam I was busy with commerce and worship, but it was so difficult for me to combine the two, that I renounced commerce and turned towards worship." This does not mean that man should absolutely abandon working for his sustenance, but that the pleasures of this life should not be his main objective. Islam urges man to work and considers that a holy activity if the intention is sincere and the person is loyal. Abdullah Ibn Mas'ud (radiyallahu anhu) said: "Whoever seeks the life of this world damages his rewards in the Hereafter, and whoever seeks rewards in the Hereafter, damages the pleasures of this life. You should therefore damage this transient life for the sake of the permanent one." The life of this world has a big share in ourselves. We talk only about its pleasures and feel sorry for what we miss thereof. Even the social relations are now governed by material benefits. One of my neighbours was a high official who used to have many visitors. One evening I saw that man sitting in the middle of his garden with the door of his house wide-open but there wasn't even a single person with him. When I asked about the matter, I was told that the man had retired from the service that is why his visitors had disappeared because he could no longer offer his services. A wise man said: "We seek four ends but we take the wrong ways: We seek riches in money whereas it is in contentment, we seek comfort in plenitude whereas it is in fewness, we seek dignity in the people whereas it is in piety, we seek pleasures in food and dresses whereas it is in Islam." Al-Khurassani said: "I don't advise you to mind your life's affairs because I know that you are covetous to do so, but I advise you to mind the affairs of the Hereafter. Take from this temporary home to the eternal one.

       Consider this life as something that you have left, I swear by Allah you will leave it. Consider death as something that you have tasted, I swear by Allah you will taste it. And consider the Hereafter as a home that you have visited, I swear by Allah you will be there." Al-Balakhl said: "The people say that they are Allah's slaves whereas they deal with him as free men, they say that Allah guarantees their sustenance but their hearts are fond of collecting worldly benefits, they say that death is inevitable but they behave as if they are not going to die. So their acts are contradictory to what they say." Ibrahim Al-Taymi said: "I imagined myself in Paradise, eating of its fruits, drinking of its beverages and embracing my young beautiful wives." Then I imagined myself in Hell, eating of its poisonous plants, drinking boiling water and wrestling in my chains. I said to myself: "Which of the two do you prefer?" The answer was: "I want to go back to life to perform good deeds," I said: "You can do so, because that is just an imagination." Salamah Ibn Dinar said: "Allah's Grace in what He has deprived me of is greater than that in what He has given me, because I see that the latter was given to other people and they are destroyed." Zunnan Al-Misr said: "The ailment of the body is in sickness and that of the heart is in sins. A delicious meal can-not benefit the body when the person is sick and likewise, the heart can-not taste the sweetness of worship if it is full of sins." A man came to Mu'fidh Ibn Jabal seeking his advice and he said to him: "Observe fasting, then break it, perform prayer during the night then sleep, gain your sustenance legally, beware of the imprecation of a grieved person and die as a Muslim." Salman Al-Farsi said: "Three things astonished me till I laughed and three things caused my sorrow till I wept. The first three are: a man who seeks worldly pleasures whereas death seeks him, a man who is unmindful towards Allah's duty whereas Allah is not unmindful towards him and a man who laughs loudly whereas he does not know whether Allah is pleased or angry with him. And the second three are: being separated from Muhammad (2ft), being separated from my loved ones and being judged by Allah on the Day of Resurrection and not knowing whether I will be ordered to Paradise or to Hell." The love of the life of this world became deep in our hearts. Day and night we are busy thinking about its pleasures and how to maximise our profits and multiply our gains. Whenever there is an appointment for a worldly matter the people go there so early and wait happily for the start. But when the call for prayer is made they are too lazy to go to the mosques and some of them do not even answer the call.

      Said Ibn 'Abdul `Aziz said: "Whoever does good can wait for reward and whoever does wrong should not be surprised when tormented. Whoever avails of dignity without right inherits humiliation with right and whoever collects a wealth by wronging others Allah will impoverish him with justice." Al-Hasan Al-Basri said: "The jurisprudent is the one who renounces worldly pleasures, seeks the Hereafter, knows well his religion, worships his Rabb regularly, protects the Muslim's honour, saves their wealth and advises them." Collecting worldly pleasures is not an indicator of happiness. Many poor people (only with contentment in their hearts) are happier than very rich people.

      Dear brother/sister, The good Muslim should always remember Paradise and Hell, wish for the former and flee from the latter, otherwise his resolution will become weak. The harder the Muslim works seeking Paradise, the stronger becomes his resolution and the more perfect become his deeds. Abdullah Ibn Khabig said: "Don't feel sorry except for what will harm you tomorrow and don't feel happy except for what will please you tomorrow. The best fear is that which makes you abstain from disobedience, feel sorry for the good deeds you have missed and be thoughtful the rest of your life." Dear brother/sister, Coming to life and enjoying its pleasures is so easy but to leave it is so painful. The stupor of death is coming to end happiness in this world and what is coming after death is even more horrible. A poet said: "Nights and days are pregnant, but Allah Alone knows what they are going to bring out at delivery."

   Sufyan Ath-Thawri said: "The following three are those who will be of utmost regret on the Day of Resurrection:

(1) A man who used to have a slave in the life of this world and whose deeds are better than those of the master.

(2) A man who had wealth in this life but did not pay Zakah, after his death his heirs took the wealth and paid Zakah.

(3) A scholar who made no use of his knowledge but taught another who profited a lot from that." Dear brother/sister, May Allah make our way in the life of this world lead to the Gardens of Aden, and make us of those who prepare their provisions from this transient abode for the eternal one. I invoke the AlMighty Allah to assemble me, you, our fathers, mothers and relatives under His Mercy with those on whom there shall be no fear nor shall they grieve Amm. Conclusion The All-Mighty Allah says:

(And put forward to them the example of the life of this world: it is like the water [rain] which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But [later] it becomes dry and broken pieces, which the winds scatter. And Allah is Able to do everything.) (Qur'an 18:45)

Source:https://ia902604.us.archive.org/34/items/DarsEIbratByShaykhMuftiMuhammadShafir.a1/The_Life_of_this_World_is_a_Transient_Shade_khilafahbooks_com.pdf

•        When Desires Takes Over

ADVICE FOR COLLEGE & UNIVERSITY STUDENTS

•          Love and Lust

In recent time it appears as though the entire concept  of cherishing someone has been eradicated from the religion of Muhammad  Many people consider the concept of 'love' and 'lust' as something that Islam forbids in its entirety, whether it be felt inside or outside of wedlock. As Muslims have begun to adopt non Muslim customs in their weddings and marriages, we find a great loss in the etiquette of treasuring a partner as if he or she were the most prized possession in the world. However, there are narrations of the Prophet  showing an intimate and compassionate side to his wives for a reason. These narrations could have been left hidden by Allah but in the Prophet  there is a man of exalted examples and in the various transmissions that are slightly private, we discover the most perfect morals and etiquettes to treat our partners with.

      The feeling of love and lust is not one that is unknown to Islam. Allah It says in the Qur'an,

   "And it is among His signs that He has created for you wives from among yourselves, so that you may find tranquillity in them, and He has created love and kindness between you. Surely in this there are signs for a people who reflect."'

"Has the time not yet come for those who believe that their hearts should be humble for the remembrance of Allilh and for the truth that has descended (through revelation)? They must not be like those to whom the Book was given before, but a long period passed on them (in which they did not repent), therefore their hearts became hard, and (thus) many of them are sinners."

•        Finding Love in Schools, Colleges and Universities

        As a person grows up, he will inevitably be given understanding. Once a boy becomes a man and a girl becomes a woman, it is compulsory on both to worship Allah . It is when a person hits adolescence that Allah gives him the ability to distinguish right from wrong. A person will suddenly find changes within himself physically and emotionally and no doubt these feelings will have a major impact on him spiritually. It is at this point where one must take great care of oneself as many different ideas will be thrown back and forth. Part of this change means accommodating a new found attraction to the opposite sex and many people at young ages begin to notice each other in a different light.

           This is hazardous for young Muslims in schools which are mixed. It is almost inevitable that non-Muslims will participate in having girlfriends and soon it becomes a means of gaining popularity as well as a means of conforming to the norm. Thus, pressure will be put upon a person to get a partner. However, sometimes it is just genuine attraction that pulls two people together, the thought of spending time and having a laugh seems warming to the heart. Others may just follow a trend because of what their friends are doing but whatever the reason may be, relationships are encouraged in secondary schools and whoever manages to grab hold of a partner becomes the talk of the year group/school.

        Colleges are similar in this aspect. It becomes a means of meeting new people who are more attractive than those people who were seen on a daily routine in school for five years. It also means that one can dress up in clothes which are not prescribed uniform and thus 'dress to impress'. Often boys will adorn themselves with flash new garments and girls will wear clothes which are self alluring. In either case, the same motive is found in both sexes - causing attraction. If time is spent in college incorrectly, it can destroy a Muslim's spirituality completely. I urge those youngsters who read this to preserve themselves in these two to three years immensely.

"The example (of the hypocrites) is like the Shaytan when he says to a human being, 'Become a disbeliever!' Then once he disbelieves, he says, 'I disown you; I fear Allah, the Lord of the worlds."

From this, it is quite evident that Shaytan employs many means to destroy a person and throw him into the darkness of disbelief. It does not matter if the person is lay or a skilled 'Alim , Shaytan will approach us all and it is down to us to suppress the greatest need of our heart - love. At the end of the day, we all want to be loved by someone but incorrect love is of a superficial nature. It should be kept as a secret and hidden as opposed to being celebrated and accepted.

•        Everybody Slips Up

          Many people are very harsh with themselves. The feeling of guilt and regret leaves a big stain on one’s heart; this stain can feel like a blemish upon one’s record and life. The reality of this all is quite simply that everybody slips up. A person must understand this properly or there will not be much sweetness in worship. Many people complain that they feel too sinful to go the mosque or read the Qur'an; every time they think of doing wuQii and engaging themselves in worship, they begin to remember all the sins that they have done and are consequently put off from doing any act at all. This is the result of a heavy heart.

      The reason I am mentioning this here is because this feeling comes largely with relationships. Once a person enters into a relationship, it becomes part of his life until the relationship comes to an end. It is a spiritual ailment indeed but it is much like a physical ailment in its characteristics. For example, when a person has the flu, he will have to live with it, walk with it, travel with it until one day he uses medicine which is a means of bringing an end to this ailment. In the same way, when a person is in a relationship, his heart automatically begins to carry a weight of guilt and while he walks with his partner, lives with her in his life, travels with her and eats with her; his heart is effectively doing the same. The longer this continues, the bigger the weight of guilt becomes until eventually a person must cause an end.

       Now, this is the point where a person slaps himself on the head and says, "Why did I do that for?!" Many people regret things in hindsight, this is because Allah  increases a person's wisdom and maturity as he grows up and develops. The reality is that there are always lessons to take. For example, every year students make the transition from excited college kids to mature adults at university. If we were to go back to college for a few days to see the state of the people, the first thing that would strike us would be the immaturity of a large amount of people. The reality is, we ourselves were in that immature state but as we grew up, Allah  gave us understanding and the ability to recognise past mistakes. This is a cycle of life and insha Allah when we are 70,80 year old chachas (erratic uncles) we will get angry at all the youngsters  for being too excited. Some of us are cranky as it is and so as time progresses, we should make dua'a that Allah  keeps bashfulness and softness inside of us.

•        Backbiting (Gh1bah) & Saying a Good Word

            As I mentioned in the previous chapters, Haram love only entails problems. Many in the community begin to speak bad when 'religious relationships' are exposed. Though some may feel that those involved in such sin may be deserved of the abuse, it is totally forbidden to harass a Muslim person in that manner and spread his sin like that. I came across an article recently published by an 'Alimah in a local college. It has been written in a way which is understandable to the youth and has been widely received with huge compliments by many. I have decided to also print it here as it deals with the matter at hand in a complete manner.

 "College is nearing its end and just as it's ending, a whole load of issues pop up. You go towards the canteen area and you hear Fatima saying, "Zainab has been talking to a guy and he's been saying this and this .... !" and Ahmad's talking to Dhul Kifl saying "yaar wo larki (man, that girl), she's been on MSN bare with fulan fulan (so and so).

Allahu Akbar, La Howla wa  La Quwwata illah Billah.

      Let's put the prayer room issue to the side, and step outside the green mobiles, walk down the slope or the steps, and start walking towards the canteen. "Oh my days Zainab did you hear that 'Abdullah has been talking to Ruqayya? Oh my days you'd never imagine that. Oh my days and I thought they were religious. Oh my days!"

"Ya man I'm better than Ruqayya, she wears a jilbab and she talks to this guy. I don't wear a scarf but I'm good! At least I don't talk to non mahrams. Psssht. Ruqayya, look at her walking around in her jilbiib ... " 

"Whaaaat!   HIM? He wears Islamic clothing and he is talking to a GIRL? At least I pray one isha here and there but HE wears those clothes, he isn't better than me, at least I don't wear Islamic clothes and talk to guys ... "

What is wrong with the Ummah of today? People just love gossiping and are totally unaware of the teachings of Islam. Walking from the prayer room to the main building and you hear people classing themselves as innocent Muslims, just because they know a girl wearing l;ijab and an jilbab is talking to a guy, or knowing that a guy with a beard is talking to a girl, and they go on saying "I am better than her, I am better than him", "at least I don't talk to a guy/girl whilst wearing hijab" or "wearing a topi". These people are talking about them saying "the religious people are doing Zina" etc. etc. Well stop there dear brothers and sisters, in fact in the Hadith of the Messenger  it says:

The Prophet once gave counsel to Abu Dharr  saying: "O Abu Dharr! Beware of backbiting (gheebah), for backbiting is graver than adultery (Zina)." Abu Dharr. said: "Why is that so,  O Messenger of Allah?" He replied: "That is because when a man commits adultery and then repents to Allah, Allah accepts his repentance. However, backbiting is not forgiven until forgiven by its victim. "

"And do not be curious (to find out faults of others), and do not backbite one another. Does one of you like that he eats the flesh of his dead brother? You would abhor it. And fear Allah. Surely Allah is MostRelenting, Very-Merciful."  

•        Using the Internet & Social Networking Websites Incorrectly

      Many people are now caught up in speaking to one another till the early hours of the morning. The emergence of many different websites and services that provide instant messaging have become extremely prominent. It is now quite possible to speak to complete strangers from across the world and build relationships from distances. Swapping pictures and personal details have been facilitated to such an extent that a person can now view a person miles away on a mobile phone! On the outset, it seems as another way to socialise and integrate with others who share the same hobbies as you do but deep inside this is a poison which is veiled by the society that endorses mingling. One is at threat from explicit obscenity, free mixing and paedophiles! But as this is not a book warning about paedophiles, the latter will not be discussed.

      Part of being a member of such websites means that one should put his picture up for others to see. This becomes problematic when the wrong people are seeing the wrong things. It has become a trend nowadays that brothers like to show their macho body to girls in order for them to leave comments. Some sisters who have been given the ability to wear hijab have taken it to be a part time deed and thus plaster images of themselves extravagantly adorned. This absolutely befuddles me as a girl is in more danger of being seen without hijab on the Internet than she is on the road! One must take precaution with the hijab and come to recognise that it is not just a cloth but the uniform of Allah.

    Some Muslims of lesser modesty are using such websites to advertise their body by wearing extremely skimpy garments or none at all and revealing their bodies. This will instantly cause the nafs to go wild and will begin to push it towards something which is imminent destruction.

•          To What Extent Should Such Services Be Used

    Many people who read this may be sceptical in their opinion of this chapter and may point out that such services have huge virtues. To this I say- that the negatives outweigh the positives and the general principle in Islam is to leave such matters totally. An example from the Qur'an,

 "They question you with regards to wine and gambling. Say (to them), 'In both there is great sin and (some) benefit for people but the sin is greater than their benefit."'

     Applying this principle to the matters mentioned above, it is quite obvious to the open minded that the problems in these services are greater than benefits they may possess. This can only be seen when a person ignores his whims and desires and analyses the issue at hand with an intelligent mind. Though it may not go in accordance with our social agenda, Allah It says in the Qur'an,

 "And it may be that you dislike something which is good for you and it may be that you love something which is bad for you and Allah knows and you do not."

     Source:http://kalamullah.com/Books/When%20Desire%20Takes%20Over.pdf

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