Beneficial Knowledge: EVILS OF WEALTH AND STATUS

The Evil of Craving for Wealth and
Status
All praise is for Allaah, Lord of the worlds. May Allaah send praises and complete
peace until the Day of Recompense upon him, his family and followers and upon all of
his companions.
The Shaikh, the Imaam, the distinguished scholar, Shaikh-ul-Islaam, remainder of the
noble Salaf, Zaynuddeen Abul-Faraj ‘Abdur-Rahmaan, son of the Shaikh and the Imaam
Shihaabuddeen Ahmad, son of the Shaikh and the Imaam – Ibn Rajab al-Baghdaadee, alHanbalee, rahimahullaahu Ta’aala, said:
Imaam Ahmad, an-Nasaa’ee, at-Tirmidhee and Ibn Hibbaan in his Saheeh report the
hadeeth of Ka’b ibn Maalik al-Ansaaree, radiyallaahu ‘anhu, from the Prophet (salAllahu
‘alayhi wa sallam) that he said: “Two hungry wolves let loose among sheep are not more
harmful then a person craving after wealth and status is to his Deen (Religion).” atTirmidhee said, “It is hasan saheeh.”2
It is also reported from the Prophet (salAllahu ‘alayhi wa sallam) from the hadeeth of Ibn
`Umar, Ibn `Abbaas, Aboo Hurairah, Usamaah ibn Zayd, Jaabir, Aboo Sa`eed alKhudree and `Aasim ibn `Adiyy al-Ansaree, radiyAllaahu `anhum `ajma`een.
3
We have mentioned them all and spoken about them in the book Sharhut-Tirmidhee
(Explanation of Tirmidhee).
2
It is reported by Ahmad (3/456,460), an-Nasaa’ee in al-Kubraa as occurs in Tuhfatul-Ashraaf of al-Mizzee
(8/316), at-Tirmidhee (no.2376), Ibn Hibbaan (no.2472), Nu`aym ibn Hammaad in his Zawaa’id upon azZuhd (no.181), ad-Daarimee (2/304), at-Tayaalisee (no.2201) and al-Baghawee in Sharhus-Sunnah (14/258)
and its chain of narration (isnaad) is saheeh (authentic) as at-Tirmidhee says.
3
Al-Haithumee quoted most of these narrations in Majma`uz-Zawaa`id (10/250) and determined their
level of authenticity. 10
The wording of the hadeeth of Jaabir, radiyallaahu `anhu is: “Two ravenous wolves which
spend the night amongst sheep whose shepherd is absent, will not cause more havoc for
the people than will love of status and wealth to a Believer’s Deen.”
In the hadeeth of Ibn Abbaas, radiyAllaahu`anhu, there occurs, “love of wealth” in place
of “craving…”
This is a very great similitude given to us by the Prophet (salAllahu ‘alayhi wa sallam) to
show how the Deen of the Muslims is corrupted by craving after wealth and worldly
status, and that the damage caused to the Deen by it will not be less than the damage
caused by two hungry and ravenous wolves which spend the night amongst sheep
whose shepherd is absent – so that they feast on them and massacre them.
As is obvious none but a small number of these sheep would escape from the havoc
caused by these hungry wolves – and the Prophet (salAllahu ‘alayhi wa sallam) informed
us that a person’s craving after wealth and status does not cause less harm than these
two hungry wolves amongst the sheep. Rather, either it will be the same or worse. So
this shows that hardly any of a Muslim’s Deen remains secure if he craves after wealth
and status in this world – just as hardly any of the sheep will be saved from hungry
wolves. So this great similitude contains a severe warning against the evil of craving
after wealth and status in the world. 11
Craving for Wealth
The First Type of Craving for Wealth
The first type of craving for wealth is that a person has extreme love for wealth and also
relentlessly exerts efforts to attain it – via means which are lawful – being excessive in
that, striving hard and making painstaking efforts and toiling in order to attain it.
It has been reported that this hadeeth was in response to the appearance of some
elements of this, as at-Tabaraanee reports from `Aasim ibn `Adiyy, radiyAllaahu `anhu
who said, ‘I bought a hundred shares from the shares of Khaybar and that reached the
Prophet (salAllahu ‘alayhi wa sallam) so he said, “Two ravenous wolves remaining
amongst sheep whose owner has lost them will not be more harmful than a Muslim’s
seeking after wealth and status to his Deen.”’4
There is nothing more to chasing after wealth than the wastage of a person’s noble life
for that which has no value. Instead he could have earned a high rank (in Paradise) and
everlasting bliss, but he lost this due to his craving after provision – which had already
been assured to him and allotted to him, and it was not possible for anything to come to
him except what was decreed for him – then on top of this he does not benefit from that,
but rather abandons it and leaves it for someone else.
He departs from that and leaves it behind so that he will be the one held accountable for
it, yet someone else benefits from it. So in reality he is only gathering it, yet someone
else benefits from it. So in reality he is only gathering it for someone who will not
praise him for that, whilst he himself goes on to One who will not excuse him for that –
this itself would indeed be enough to show the blameworthiness of this craving.
The person who has this craving wastes his valuable time and engages himself in that
which is no benefit to himself – in journeying and exposing himself to dangers in order
to amass that which will only benefit someone else, so it is as is said:
“So one who spends his days in gathering wealth –
Out of fear of poverty – then he has achieved only poverty.”
4
It is quoted by al-Haithumee in Majma`uz-Zawaa`id (10/250) and he attributed it to at-Tabaraanee in alAwsat and said, “Its isnaad is hasan (good) 12
It was said to a wise man, “So and so has amassed wealth,” so he said, “Then has he
amassed days in which to spend it?” It was said, “No” So he said, “Then he has
amassed nothing!”
It was also said in some narrations from the People of the Book, “Provision has already
been allotted and the one greedy for wealth is deprived. Son of Aadam! If you spend
your life in seeking after this world then when will you seek after the Hereafter?” “If
you are unable to do good deeds in this world, then what will you do on the Day of
Resurrection?”
Ibn Mas’ood radiyallaahu `anhumaa, said, “Certain faith (yaqeen) is that you do not
make the people happy by angering Allaah, and that you do not envy anyone for that
which Allaah has provided, and that you do not blame anyone for something which
Allaah has not given you – since provision will not be brought on by a persons craving
after it, nor will it be repelled by a persons disliking it. Indeed Allaah through His
Justice has made joy and happiness dependant upon having certain faith and
contentment, and He has made worries and sorrow spring from doubt and
displeasure.”
One of the Salaf (predecessors) said: “Since predecree (qadr) is a reality then craving is
futile. Since treachery exists in people’s characters then trusting everybody is to expose
oneself to humiliation. Since death awaits everybody, then being satisfied with this
world is foolishness.”
‘Abdul-Waahid ibn Zayd5 used to swear by Allaah that a person’s craving after this
world was more fearful to him than his worst enemy. He also used to say, “O my
brothers! Do not grow up craving after his riches and increase in earnings or wealth,
rather look upon him with the eye of one of who detests that he is preoccupying himself
with that which will cause his ruin tomorrow in the Place of Return – and is proud with
that.” He also used to say, “Craving is of two types: Craving which is an affliction and
craving which is beneficial. As for the craving which is beneficial, then it is one’s desire
for that which is obedience to Allaah, and as for the craving which is an affliction – then
it is a person’s craving after this world.”
Craving after this world torments a person, he is preoccupied and does not attain joy or
pleasure whilst amassing – since he is preoccupied. He does not find time – due to his
love of this world – for the Hereafter, and is preoccupied with that which will perish
and forgets that which will abide and remain.
In this regard a person said,
5
From the successors of the taabi’een of Basrah, died after 150H. 13
“Do not envy a brother who craves after riches –
rather look upon him with aversion.
Indeed the one who craves is preoccupied with his
Wealth from having any happiness due to his belongings.
Someone else said in this regard:
“O gatherer and miserly one being watched closely by time –
which is wondering which of its doors it should be close.
You have gathered wealth, but think have you gathered for it –
O gatherer of wealth – days in which you can spend it.
Wealth is hoarded away with you for those who will inherit it –
The wealth is not yours except on the day when you spend it.
Satisfaction is for the one who settles in its neighbourhood –
And in its shade he finds no worries to disturb him.”
A wise person wrote to a brother of his who desired this world: “To proceed, you have
become one who craves after this world. It will serve you whilst taking you away from
it with accidents, illnesses, calamities and infirmity. It is as if you have not seen one
who craves prevented from what he desires, nor one who shuns this world granted
provision, nor one who died despite having great wealth, nor one who is fully satisfied
in this world with a small amount.
A desert rebuked a brother of his for covetousness, saying, “O my brother you are a
seeker and one sought. You are being sought by One whom you cannot escape, and
you are seeking that for which you have been sufficed. O brother, it is as if you have
not seen one who craves being prevented, nor one who shuns the world being granted
provision.”
A wise man said, “The people who have the greatest degree of restlessness are the
envious, those who have the greatest degree of happiness are the contented. Those who
persevere most through suffering are those who are covetous. Those who have the
simplest and most pleasant life are those who most strongly refuse this world. The one
who will suffer the greatest regret is the scholar whose actions contradict his
knowledge.”
The Second Type of Craving After Wealth
The second type of craving after wealth is that in addition to what has been mentioned
in the first type, he also seeks wealth through unlawful means and withholds people’s
rights – then this is definitely blameworthy greed and covetousness. Allaah, the Most
High, says: 14

!
“And whoever is saved from his covetousness, such are those who are successful.”
Soorah al-Hashr (59):9
It is reported in Sunan Abee Daawood from `Abdullah ibn `Amr, radiyallaahu `anhu, from
the Prophet (salAllahu ‘alayhi wa sallam) that he said, “Beware of greed (avarice) for
indeed greed (avarice) destroyed those who came before you. It ordered them to cut off
ties of relationship so they cut off ties of relationship, and it ordered them to be miserly
so they were miserly, and it ordered them to commit sins so they committed sins.”6
It is reported in Saheeh Muslim from Jaabir, radiyallaahu `anhu, that the Prophet
(salAllahu ‘alayhi wa sallam) said, “Beware of greed (avarice), since greed (avarice)
destroyed those who came before you. It led them to shed their blood and make lawful
what was forbidden for them.”7
Some of the scholars say, “Avarice is eager craving which causes a person to take things
which are not lawful for him, and to withhold the rights of others. Its reality is that a
person craves that which Allaah has forbidden and prohibited him from, and that one is
not contented with the wealth and womenfolk and whatever else Allaah has made
lawful for him. So Allaah, the Most High, has made lawful for us that which is good
from foods, drinks, clothing and women and has forbidden us to acquire these things
except by lawful means and He made lawful for us the blood and wealth of the
Unbelievers and those fighting against us. He also forbade us from everything impure
from foods, drinks, clothing and women, and He forbade us from seizing people’s
wealth and spilling their blood unjustly. So he who limits himself to that which is
permitted for him is a Believer, and one who goes beyond that into what he has been
forbidden – then this is a blameworthy avarice which is inconsistent with Eemaan (true
faith in belief, word and action).
6
Reported by Aboo Daawood (transl.vol.2, p.455, no.1694), and al-Haakim (1/415) who declared it
saheeh and adh-Dhahabee agreed, and Ahmad reports it (2/159,195) with similar wording. I say: Its
isnaad is saheeh.
7
Reported by Muslim (transl. vol.4, p.1366, no.6248) and others, an-Nawawee said in explanation of the
hadeeth, “al-Qaadee `Iyaad said: It is possible that this destruction was the destruction of those whose
blood was spilled who were mentioned here, and it is possible that it is destruction in the Hereafter – and
this is more apparent, and it is possible that it means destruction in both this world and the Hereafter. A
number of people have said that avarice/greed (shuhh) is more severe than miserliness (bukhl) and causes
the person to withhold to a greater degree. Some say that it is miserliness combined with covetousness.
Some say that miserliness is with reference to specific actions whereas avarice/greed is general. Some
say that miserliness is in particular actions and avarice/greed is with reference to wealth and good
actions. Others say that avarice/greed is desiring that which one does not possess and being miserly
about what one does possess.” 15
Therefore the Prophet (salAllahu ‘alayhi wa sallam) informed that avarice causes a person
to cut off relations, commit sins and to be miserly – and miserliness is a person’s
clinging on greedily to what he has in his hand. Whereas avarice is seeking to obtain
that which does not belong to him unjustly and wrongfully – whether it is wealth or
something else. It is even said that it is the head of all sins – this was how Ibn Mas`ood,
radiyallaahu `anhu, and others from the Salaf explained avarice and greed.
So from this the meaning of the hadeeth of Aboo Hurairah, radiyAllaahu `anhu, will be
understood. He reports that the Prophet (salAllahu ‘alayhi wa sallam) said, “Avarice
(shuhh) and Emaan will not combine in the heart of a Believer”
8
Also in another
hadeeth from the Prophet (salAllahu ‘alayhi wa sallam) he said, “The best of Emaan is
self-restraint (sabr) and compliance/liberality (musaamahah),”9 Sabr here has been
explained to be withholding oneself from forbidden things, and musaamahah as the
carrying out of the obligatory actions.
Also the word shuhh (avarice) may sometimes be used to mean bukhl (miserliness) and
vice-versa, however in origin they are different in meaning as we have mentioned.
If the person’s craving after wealth reaches this level then the deficiency it causes in a
person’s Religion is clear – since failing to fulfill what is obligatory and falling into what
is forbidden reduce one’s Religion and Eemaan without a doubt to the point that
nothing but a little remains of it.
8
This is a part of a hadeeth whose wording is, “Dust in the way of Allaah and the smoke of Hell-Fire will
never combine in the belly of a servant, nor will avarice and Eemaan ever combine in the heart of a
servant.” It is reported by Ibn Abee Shaibah (5/344), Ahmad, an-Nasaa’ee (6/13,14)… and its chain of
narration is hasan lighairihi (good due to supports.)
9
This hadeeth has been reported from four Companions: (i) `Umar ibn Qataadah al-Laythee, by al-Bukharee
in at-Taareekhul-Kabeer (3/2/530) and al-Haakim (3/626), (ii) Jaabir ibn `Abdillaah – by Ibn Abee Shaibah
in al-Eemaan (no.43) and Ibn Hibbaan in al-Majrooheen (3/136), (iii) `Amr ibn `Abasah – by Ahmad (4/375)
and (iv) `Ubaadah ibn as-Saamit – by Ahmad (5/319), and the hadeeth is saheeh due to these chains – and
Allaah knows best. 16
Craving for Status
A person’s craving after status is even more destructive than his craving after wealth.
Seeking after worldly status, position, leadership and domination causes more harm to
a person that his seeking after wealth – it is more damaging and harder to avoid since
even wealth is expended in seeking after leadership and status. Craving after status is
of two types.
The First Type of Craving for Status
The first is seeking status through authority, leadership, and wealth and this is very
dangerous – since it will usually prevent a person from the good of the Hereafter and
nobility and honour in the next life, Allaah, the Most High says:
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“That home of the Hereafter We shall assign to those who seek neither haughtiness
nor any corruption on earth. The good end is for the pious.”
Al-Qasas (28):83
So it is rare that a person seeks after position in this world by seeking authority and is
guided to and granted what is good for him. Rather he is entrusted to his own self, just
as the Prophet (salAllahu ‘alayhi wa sallam) said to `Abdur-Rahmaan ibn Samurah,
radiyallaahu `anhu, “O `Abdur-Rahmaan! Do not ask for authority since if you are given
it due to requesting it then you are abandoned to it, but if you are given it without
requesting it then you will be aided in it.”10
One of the Salaf said, “ No one seeks after authority and then behaves justly in it.”
Yazeed ibn `Abdillaah ibn Mawhib was a just judge and one of the righteous people
and he used to say, “Whoever loves wealth and status and fears adversity will not
behave with justice.” There occurs in Saheeh al-Bukharee from Aboo Hurairah,
radiyAllaahu`anhu, from the Prophet (salAllahu ‘alayhi wa sallam) that he said, “You will
be keen to attain authority and it will be a source of regret on the Day of Resurrection.
So what an excellent wet-nurse it is and what an evil weaner.”11
10 Reported by Ahmad and al-Bukhaaree (transl.9/194/no.260)
11 Reported by al-Bukhaaree (transl.9/196/no.262) and others. Note: His saying, “It will be a source of
regret.” Means one who does not behave correctly having attained it – and the proof of this is what
Muslim reports from Aboo Dharr who said, ‘I said, “O Messenger of Allaah! Will you not appoint me to some
position?” He said, “You are weak and it is a trust and on the Day of Resurrection it will be a source of humiliation
and regret, except for one who fulfils its obligations and carries out the duties required from him.” (Saheeh Muslim, 17
(Al-Bukhaaree) also reports from Aboo Moosa al-Ash`aree, radiyAllaahu `anhu, that two
men said to the Prophet (salAllahu ‘alayhi wa sallam), ‘O Messenger of Allaah! Appoint
us to some position of authority.’ So he said, ‘We do not appoint to authority in this
affair of ours one who requests it, nor one who is keen to have it.”12
Know that craving after status and position inevitably causes great harm before its
attainment due to the striving necessary to attain it, and also afterwards due to the
person’s strong desire to hold onto it which produces injustice, haughtiness and other
evils.
Aboo Bakr al-Aajurree, who was one of the wise scholars and teachers at the start of the
fourth century, wrote at treatise about the manners and the sentiments of the scholars
and it is one of the best works on this topic. One who studies it will know from it the
way of the scholars of the Salaf, and will know the innovated ways contrary to their way.
So he describes the evil scholar at length, from this description is that: ‘He has become
infatuated with love of this world, and with praise, honour and position with the
people of this world. He uses knowledge as an adornment just as a beautiful woman
adorns herself with jewellery for this world, but he does not adorn his knowledge with
action upon it.” He then mentions a lengthy speech and then says, “So these
characteristics and their like predominate in the heart of one who does not benefit from
knowledge, so whilst he carries these attributes his soul will come to have love of status
and position – so that he loves to sit with kings and the sons of this world. The he loves
to share in their opulent lifestyle, sharing their lavish attire, their comfortable transport,
servants, fine clothing, delicate bedding and delicious food. He will love that people
throng to his door, that his saying is listened to, and that he is obeyed – and he can only
attain the latter by becoming a judge (qaadee) – so he seeks to become one. Then he is
unable to attain it except at the expense of his Religion, so he debases himself to the
rulers and their helpers, serving them himself and giving them his wealth as a tribute.
He remains silent when he sees their evil actions after entering their palaces and homes.
Then on top of this he may praise their evil actions and declare them good due to some
transl.3/1015/4491). An-Nawawee said, “This is a great reason to avoid positions of authority especially
those who are weak – and this refers to those who are not suitable and those who do not act justly in the
position – then he will regret his negligence when he is humiliated on the Day of Resurrection. However
one who is suitable for the position and behaves justly in it – then there is a great reward as shown in a
number of reports. However entering into it carries a great danger therefore the great scholars avoided it.
His saying, “What a good wet-nurse” (i.e. the one who feeds the baby at breast) meaning in this world, and
“What an evil weaner” meaning after death – since he will be taken to account for it. So he is like one who
is weaned away from breast milk before he can manage without it – so this causes his destruction. And it
is said, “What a good wet nurse” due to the status, wealth, authority, attainment of physical and imagined
enjoyment which it produces whilst one has it, but “What an evil weaner”, meaning when one is removed
from it by death or other causes – due to the even consequences one faces in the Hereafter.” (Abridged
and edited from Fathul-Baaree of Ibn Hajar (13/125-126)).
12 Reported by al-Bukhaaree (transl.9/196/no.263) and Muslim (transl. 3/1014/no.4489) 18
false interpretation in order to raise his position with them. So when he has accustomed
himself to doing this over a long period of time and falsehood has taken root in him –
then they appoint him to the position of judge (qaadee) and in so doing slaughter him
without a knife.”13
Then they have bestowed such a favour upon him that he is obliged and has to show
his gratitude to them – so he takes great pains to make sure that he does not anger them
and cause them to remove him from his position. But he has no concern about whether
he angers his Lord, the Most High, so he misappropriates the wealth of orphans,
widows, the poor and the needy, and wealth bequested as waaf (religious endowment)
for those fighting Jihaad and the nobles of Makkah and al-Madeenah, and wealth which
is supposed to be of benefit to all the Muslims – but instead he uses it to satisfy his clerk,
chamberlain and servant. So he eats that which is haraam and feeds with that which is
haraam and increases that which is a proof against him. So woe to the one whose
knowledge which the Prophet (salAllahu ‘alayhi wa sallam) sought refuge from and
ordered us to seek refuge from. This is the knowledge which the Prophet (salAllahu
‘alayhi wa sallam) mentioned, saying, “Those amongst the people receiving the severest
punishment on the Day of Resurrection is the scholar who is not given benefit through
his knowledge by Allaah.”14 He (salAllahu ‘alayhi wa sallam) used to say,
(Allaahumma innee a’oodhubika minal arba’i, min `ilmin laa yanfa`u, wa min qalbin
laa yakhsha`u, wa min nafsin laa tashba`u, wa min du`aa in laa yusma`u)
“O Allaah I seek Your refuge from knowledge which does not benefit; from a heart
which does not fear; from a soul which is never satisfied; and from a supplication
which is not heard.”15
And he (salAllahu ‘alayhi wa sallam) used to say:
(Allaahumma inne as`aluka `ilman naafi`an, wa a`oodhubika min `ilman laa yanfa`u)
13 Alluding to the saying of the Prophet (salAllahu ‘alayhi wa sallam), “He who is appointed as a judge has
been killed without a knife.” Reported by Ahmad, Aboo Daawood (transl.3/1013/no.3564) and atTirmidhee who declared it hasan. I say: its isnaad is saheeh.
14 Reported by Ibn `Abdul-Barr in Jaami` Bayaanil-`Ilm (1/162) and al-Aajuree (pp.93-94) and atTabaraanee in as-Sagheer (1/1831) and others and its chain of narration is very weak since it contains
`Uthmaan ibn Miqsam al-Burree who was accused of lying and fabrication. It is however reported as
being the saying of Abud-Dardaa only, with an authentic chain of narration. It is reported by adDaarimee (1/82) and others.
15 Reported by Ahmad, Aboo Daawood (transl. vol.1/p.401/no.1543) and others, all with the wording, “O
Allaah I seek Your refuge from four: from knowledge which does not benefit…” The hadeeth was declared
to be saheeh by al-Haakim and adh-Dhahabee agreed, and it has supports from a number of the
Companions. 19
“O Allaah I ask You for beneficial knowledge, and I seek Your refuge from knowledge
which does not benefit.”16
This was said by Imaam Aboo Bakr al-Aajuree, rahimahullaahu ta`aala who lived at the
end of the fourth century17 and corruption increased and multiplied greatly since his
time – and there is no might and no strength except by Allaah’s will.
From the subtle afflictions caused by love of status is seeking after and aspiring
positions of authority – this is something whose reality is hidden and obscure. It is not
understood except by those who have knowledge of Allaah, those who love Him and
who are at enmity with those ignorant one’s from His creation who desire to compete
with Him with regard to His Lordship and Divinity and right to worship, despite their
despicability and the contemptible position they have before Allaah and in the eyes of
His chosen servants who have knowledge of Him. It is just as al-Hasan (al-Basree),
rahimahullaah, said about them, “Even if the hooves of mules clatter for them and riding
beasts strut for them, yet still the humiliation of sin rests upon their necks. Allaah has
refused except that He will humiliate those who are disobedient to Him.” Know that
love of status attained by having one’s orders and prohibitions obeyed and enacted, and
by merely the attainment of a position above the people and to have importance over
them, and that it be seen that the people are in need of him and seek their needs from
him – then the soul of this person is seeking to compete with Allaah in His Lordship
and His Divinity and right to worship. Some such people may even seek to put the
people into such a condition of need that they are compelled to request their needs from
them, and to display their poverty before them and their need of them. Then he is
inflated with pride and self-importance because of that, whereas this befits none except
Allaah alone. He who has no partner. Allaah, the Most High, Says,
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“Verily, We sent (Messengers) to many nations before you (O Muhammad (salAllahu
‘alayhi wa sallam)). And We seized them with extreme poverty (or loss in wealth)
and loss in health with calamities so that they might believe with humility.”
Al-An`aam (6):42
It also occurs in some narrations that Allaah, the Most High, sends adversity upon His
servant in order to hear him call upon him with full humility. There also occurs in the
narrations that when the servant whom Allaah loves supplicates to Allaah, the Most
High, then He, the Most High, says, “O Jibreel! Do not hasten to carry out his need, for I
16 Reported with this wording by al-Aajuree (p.134) and Ibn Hibbaan (no.2426). It also reported by Ibn
Maajah (no.3843) and Ibn `Abdul-Barr (1/162) with the wording, “Ask Allaah for beneficial knowledge
and seek Allaah’s refuge from knowledge which does not benefit.” Its chain of narration is hasan (good)
and there is similar narration from Umm Salamah reported by Ibn Majah and others.
17 Al-Aajurree, rahimahullaah, died in the year 360H. 20
love that I should hear him calling with full humility.”18 So these matters are worse and
more dangerous than mere injustice and are more sinister, and they are a part of shirk –
and shirk is the greatest injustice and transgression with Allaah. It is reported in the
Saheeh from the Prophet (salAllahu ‘alayhi wa sallam) that he said, “Allaah, the Most High,
says, ‘Pride is my cloak and majesty is my lower-garment so whoever vies with Me
regarding them I will punish him.’”19
It also happened that one of the people of the past was a judge and he saw in a dream
that someone was saying to him, “You are a judge and Allaah is a Judge.” So he awoke
in a distressed state and removed himself from the position of a judge and abandoned it.
Some of the pious judges used to prevent the people from calling them ‘Judge of judges’
(Qaadiyyul-Qudaat) since this name resembles the name ‘King of kings’ which the
Prophet (salAllahu ‘alayhi wa sallam) censured that one should use as a title, and ‘Judge
of judges’ is like that.
Also related to this is the one having status and authority loves that he is praised and
commended for his actions and seeks that from the people. Those who do not comply
with this suffer as a result. It may even be that his actions are actually more deserving
of blame than of praise, or he manifests something that is apparently good – and loves
to be praised for it, yet in reality he is intending something evil and is happy that he is
able to deceive the people and fool them about it. This falls under the saying of Allaah,
the Most High:
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“Think not that those who rejoice in what they have done (or brought about), and
love to be praised for what they have not done, think not that they are rescued from
the torment, and for them is a painful torment.”
Aal-‘Imraan (3):188
Since this Aayah was sent down regarding those who have these attributes, and this
attribute (i.e. seeking praise from the creation and loving it and punishing those who do
not give it) is not fitting except for Allaah, alone, having no partner. This is why the
rightly guided leaders used to forbid people to praise them for their actions and any
18 The meaning of this is reported in the hadeeth qudsee which is mentioned by Shaikh Muhammad alMadanee in his book al-Ittihaafaatus-Sunniyyah fil-Ahaadeethil-Qudsiyyah (no.438) – and he mentioned that
Ibn `Asaakir reported it with a chain of narration containing Ishaaq ibn `Abdillaah ibn Abee Farwa who
is abandoned as a narrator.
19 Reported by Ahmad, Aboo Daawood (transl.3/1141/no.4079) and Ibn Maajah from the hadeeth of Ibn
Maajah, except that their wording ends, “…So whoever vies with Me regarding any of them…” and in a
wording, “…. Anything from them, I will fling him into Hell-Fire.” And in a wording, “…the Fire.” Its
chain of narration is saheeh. Muslim (transl. 4/1381/no.6349) also reports one version of the hadeeth. 21
good which if they did, and they would order that rather praise be given to Allaah
alone, having no partner – since all blessings are from Him.
`Umar ibn Abdul - `Azeez, rahimahullaah, was very particular about this and he once
wrote a letter to be read out to the people performing Hajj. It contained an order that
they should be treated well and that oppression of them should stop, and in it there
occurred, “And do not praise anyone for this except Allaah, since if He abandoned me
to my own devices I would be just like the others.”
There is a also a well-known narration about what occurred with him concerning the
woman who requested from him that he should provide an allowance for her orphaned
daughters. She had four daughters and he gave an allowance to two of them and she
praised Allaah. Then he gave an allowance to the third so she thanked him, so he said,
“We were giving an allowance to them as long as you were giving praise to the One to
whom it is due, but now order this third one to share her allowance with the fourth,” or
as he said, radiyAllaahu `anhu. He wanted to make it known that the position of
leadership is only established so that Allaah’s commands are carried out, and so that
the servants can be commanded to obey Allaah, the Most High, and forbidden from
those things which Allaah has prohibited, and so that the leader acts with sincerity
towards Allaah’s servants by calling them to Allaah. His intention is that the Deen
should in its entirety be for Allaah, and that honour be for Allaah. Along with this he is
fearful that he is himself falling short with regard to the rights of Allaah, the Most High.
So as for those who love Allaah, then the limit of their desire with regard to the creation
is that they should also love Allaah, obey Him and single Him out with all worship and
recognise His Divinity alone. (Then how about one who seeks to vie with Him in this?!)
Rather this type of person does not desire any reward or any thanks from the creation,
but hopes for reward for his actions from Allaah, the Most High:
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“It is not (possible) for any human being to whom Allaah has given al-Hukma
(knowledge and understanding of the laws of Religion etc.) and Prophethood to say
to the people: “Be my worshippers rather than Allaah’s.’ On the contrary (he would
say): ‘Be you rabbaaniyyoon (learned men of Religion, who practice what they know
and also preach to others) because you teach the Book, and you study it.’ Nor would
he order you to take angels and Prophets for lords (gods). Would he order you to
disbelieve after you have submitted to Allaah’s Will?”
Aal-`Imraan (3):79-80 22
He (salAllahu ‘alayhi wa sallam) said, “Do not exaggerate in praising me as the Christians
praised the Messiah, the son of Maryam. Indeed I am only a slave. So say the slave of
Allaah and His Messenger.”20 Allaah’s Messenger (salAllahu ‘alayhi wa sallam) also used
to criticise anyone who did not keep to this manner of address with regard to him, just
as he (salAllahu ‘alayhi wa sallam) said, “Do not say, ‘Whatever Allaah has willed and
Muhammad has willed, ` but rather say, ‘Whatever Allaah has willed, then what
Muhammad has willed.’”21
He also replied to a person who said, “Whatever Allah and yourself have willed,” by
saying, “Have you made me a rival for Allaah! Rather say, ‘Whatever Allaah alone has
willed.’”22
Due to this khulafaa` who have succeeded the Prophets, and their followers – the just
rulers and their successors, and their judges, never used to call to glorification of
themselves but rather to the glorification of Allaah alone and that He is to be singled
out with worship and divinity. From them were those who did not wish for leadership
at all except as an aid to calling to Allaah alone. Some of the righteous people who
accepted the position of judge said, “Indeed I accepted this in order to use it to help me
in ordering the good and forbidding the evil.”
Indeed the Messengers and their followers would persevere in the face of injury and
harm which they suffered whilst calling to Allaah, and in carrying out Allaah’s
commands they were put into the severest hardship by the people and yet they bore it
with patience. Indeed being pleased with that, since one who has love may find
pleasure in any harm he meets whilst seeking to please the one whom he loves. Just as
`Abdul-Maalik ibn `Umar ibn `Abdul-Azeez used to say to his father when he was the
khaleefah and he had keen desire that the truth and justice be established, “O father I
would have loved that we had been forced into boiling cooking pots for the sake of
Allaah, the Mighty and Majestic.”
Another righteous person said, “I would have loved that my flesh were cut away with
scissors if it meant that all the creation would obey Allaah, the Mighty and Majestic.”
This saying of his was related to a certain wise person, so he said, “If what he was
speaking of was sincere concern for the creation, otherwise I do not know.” Then he
fainted. The meaning of this is that the one who said this had true and sincere concern
20 Reported by al-Bukhaaree (transl.vol.4, p.435, no.654) and others.
21 Reported by ad-Daarimee (2/295) with this wording and its chain of narration is saheeh. It is also
reported with the wording, “Do not say, ‘Whatever Allaah and so and so have willed.’ but rather say,
‘Whatever Allaah has willed and then what so and so has willed.’” It is reported by Ahmad, Aboo
Daawood (transl. vol.3, p.1386, no.4962) and others and its chain of narration is saheeh.
22 Reported by Ahmad, Al-Bukhaaree in al-Aadabul-Mufrad (no.783) and others, and its chain of narration
is hasan. 23
for the creation and pity for them, fearing Allaah’s punishment for them, so he would
have loved that they could have been saved from Allaah’s punishment at the expense of
his ownself. It could also be that he was considering the Majesty and Greatness of
Allaah and the glorification, honour, obedience and love due to Him, so he wished that
the creation would fulfil that even if it meant the most severe harm to himself. This is
the state of mind of the distinguished ones who love Allaah and have knowledge of
Him and keep Him in mind. This is what caused the man to faint.
Allaah, the Most High, also described in His Book those who love Him as being those
who fight Jihaad in His cause and do not fear the blame of those who seek to blame.23
Concerning this someone said:
“I find that being blamed whilst pursuing what you desire
is delightful,
For having love for your remembrance let those who wish to
blame me do so.”
The Second Type of Craving for Status
The second type of seeking status and position over the people is through matters of the
Deen such as knowledge, action and zuhd (shunning this world and its delights). This
is more wicked than the first type, more disgraceful, more corrupt and more dangerous.
This is because knowledge, action and shunning of this world are for seeking the high
ranks and never-ending bliss that are with Allaah, and to seek nearness to Allaah.
Ath-Thawree24 said, “The excellence of knowledge is due only to the fact that it causes a
person to fear and obey Allaah, otherwise it is just like anything else.” So if a person
seeks through any of this some worldly end, then this is also of two types:
The first type is he who seeks wealth through it – then this is a part of craving after
wealth and seeking it through forbidden means. Concerning this there is the hadeeth
from the Prophet (salAllahu ‘alayhi wa sallam), “Whoever seeks knowledge from that by
which Allaah’s Face is sought but does not learn it except for some worldy goal, then he
will not smell the fragrance of Paradise on the Day of Resurrection.” It is reported by
23 Sooratul-Maa’idah (5):54
24 Sufyaan ibn Sa`eed ath-Thawree, famous imaam from the successors of the taabi’een,. Ibnul-Mubaarak
said, “I have not written from anyone more excellent than him.” He died at the age of 64 in Sha’baan
161H. 24
Imaam Ahmad, Aboo Daawood, Ibn Maajah and Ibn Hibbaan in his Saheeh from the
hadeeth of Aboo Hurairah from the Prophet (salAllahu ‘alayhi wa sallam).25
The reason for this, and Allaah knows best, is that in this world there is a foretaste of
Paradise and it is knowledge of Allaah, love of Him, being happy with Him, longing to
meet Him, fearing Him and obeying Him. The way to this is shown by beneficial
knowledge and he whose knowledge leads him to experience this foretaste of Paradise
in this world will enter Paradise in the Hereafter, and he who does not smell its
fragrance will not smell the fragrance of Paradise in the Hereafter.
Therefore the one who receives the severest punishment in the Hereafter is the scholar
to whom Allaah does not grant the benefit of his knowledge. He is one of those people
who will suffer the most severe regret on the Day of Resurrection since he had what
was required to take him to the highest levels and most elevated stations [in Paradise]
yet he used it only to attain the most lowly, inferior and contemptible ends. So he is like
a man who had valuable and expensive pearls and sold them for a piece of animal dung,
or something filthy and of no use. This is the condition of one who seeks this world
with his knowledge, rather he is worse. Worse still is one who seeks by it outwardly
displaying that he is one who abstains from this world – this is a very despicable
deception.
Sulaymaan ad-Daaraanee used to criticize a person who wore a simple course cloak if
he had some worldly desire in his heart greater than the value of the cloak. What he
was indicating was that manifesting one’s aversion to this world by wearing clothes
showing connection to the Religion only befits one whose heart is empty of any
attachment to it – such that his heart has no greater attachment to it than the value of
the clothes he is seen to be wearing, so that he is the same outwardly and inwardly with
regard to his disassociation from this world.
How well a certain wise person spoke when asked about the (true) Soofee,
26 so he
replied,
“He who wears the woollen clothes on top of purity and sincerity,
whilst following the way of the Chosen Messenger:
Who tastes delight despite experiencing harshness,
And the world is thrown behind his neck.”
25 Aboo Daawood (transl.vol.3, p.1039, no.3656) and others. Its chain of narration contains Fulaih ibn
Sulaimaan who is acceptable but has a poor memory – however, another narrator supports his narration
in the report of Ibn `Abdul-Barr in al-Jaami` (1/190) so the hadeeth is saheeh.
26 What the author means by Soofee, is one who abstains from the world and engages in much worship
(i.e. ascetic) and not the modern day usage of the term referring to the group of people who are
immersed in innovation both in their beliefs and actions – may Allaah protect us. [Publisher’s Note] 25
The second type is he who through his knowledge, action and shunning of this world
seeks: leadership of the people and a position of honour above them and that the
creation should comply and submit to him and turn their faces to him. He seeks that it
should become manifest to the people that he has the greater knowledge than the
scholars so that he can attain a status greater then theirs and so on. The appointed place
for a person like this is the Hell-Fire. This is because intending to arrogantly raise
oneself above the creation is itself something forbidden, then if one seeks it through the
means of attaining the Hereafter then this is worse and more despicable than
attempting it through use of worldly means such as wealth and leadership.
There occurs in the Sunan a narration from the Prophet (salAllahu ‘alayhi wa sallam),
“Who ever seeks knowledge in order to argue with the ignorant and to argue with the
scholars, or to turn the people’s faces towards him, then Allaah will enter him into the
Fire.” It is reported by Imaam Ahmad and at-Tirmidhee from the hadeeth of Ka’b ibn
Maalik.27 Ibn Maajah reports it from the hadeeth of Ibn `Umar, radiyallaahu `anhumaa, and
Hudhayfah, radiyallaahu `anhu, and the wording is, “….then he is in the fire.”28
Ibn Maajah and Ibn Hibbaan in his Saheeh report the hadeeth of Jaabir, radiyallaahu `anhu,
from the Prophet (salAllahu ‘alayhi wa sallam) who said, “Do not seek knowledge in order
to compete with the scholars, nor to argue with the ignorant, nor to gain ascendancy in
the assemblies. So whoever does that, then the Fire, the Fire!”29
Ibn Adiyy reports it like from the hadeeth of Aboo Hurairah, radiyallaahu `anhu, from
the Prophet (salAllahu ‘alayhi wa sallam), and he added, “…Rather learn it for the Face of
Allaah and the Hereafter.”30 Also from Ibn Mas`ood, radiyallaahu `anhumaa, who said,
27 Reported by at-Tirmidhee (no.2654), al-Haakim (1/86) and al-Aajurree (p.93). At-Tirmidhee said, “This
is a singular (ghareeb) hadeeth, we do not know it except from this narration, and Ishaaq ibn Yahyaa ibn
Talhah (one of its narrators) is not very strong in their view, some of them speak about him concerning
his memory.” I say: Ibn Hajar says of him in at-Taqreeb, “Weak.” However it is strengthened by the
following narration.
28 The hadeeth of Ibn `Umar has two chains from him, the first is reported by Ibn Maajah (no.258), atTirmidhee (no.2655) who declared it hasan and al-Aajuree (p.92), and its chain of narration is muqati’
(disconnected). The second is reported by Ibn Maajah (no.253) and its chain of narration contains a weak
narrator and one who is unknown. As for the hadeeth of Hudhayfah, then it has three chains, the first is
reported by Ibn Maajah (no.259) and its chain of narration contains Ash`ath ibn Sawwaar who is weak.
The second is reported by al-Khateeb in Iqtidaa ul-`Ilmil’Amal (no.100) and contains Basheer ibn `Ubayd
al-Madaarisee who is weak and is accused of lying. The third is reported by al-Khateeb in his Taareekh
(9/446-447) and contains Aboo Bakr ad-Daahiree who is abandoned and accused of lying.
29 Reported by Ibn Maajah (no.253), Ibn Hibbaan (no.90: Mawaarid) and others. Its chain of narration here
is weak since it contains Ibn Juraij and Abuz-Zubayr, both of whom are mudallis reporting with `an`anah
[not clearly stating that he heard it directly from the narrator before him]. However the hadeeth is
established since the author will mention a hasan (good) chain of narration for it afterwords.
30 Al-Khateeb reports it in al-Faqeeh wal-Mutafaqqih (2/88) from Ibn `Adiyy with it and its chain of
narration is hasan. 26
“Do not learn knowledge for three: To argue with it with the ignorant, nor to contend
with the scholars through it, nor to turn the people’s faces towards yourselves. Rather
seek by your saying and action that which is with Allaah – since it will remain and
everything else will perish.”31
It is also established in Saheeh Muslim from Aboo Hurairah, radiyallaahu `anhu, from the
Prophet (salAllahu ‘alayhi wa sallam) who said, “The first of the creation for whom the
Fire will be kindled on the Day of Resurrection are three.. from them is the scholar who
recited the Qur’aan in order for it be said that he is a recitor, and he learned knowledge
in order for it to be said that he is a scholar, and it will be said to him, “That was
said,” then the order will be given regarding him and he will be dragged upon his face
and flung into the Fire.” He mentioned the same regarding the one who gives charity in
order for it to be said that he is generous, and the one who fights Jihaad in order for it to
be said that he is a brave person.32
Also from `Alee, radiyallaahu `anhu, who said, “O bearers of knowledge! Act upon it
since the scholar is the one who acts upon what he knows, so that his actions conform to
his knowledge. For there will come a people who carry knowledge but it does not
penetrate beyond their throats. Their knowledge will be contrary to their actions, and
what they hide will be contrary to what they manifest. They will sit in circles and vie
with one another to the point that a man will become angry with one who sits with him
if he sits with someone else and abandons him. Their actions in those assemblies of
theirs will not be raised up to Allaah, the Mighty and Majestic.”
Al-Hasan [al-Basree] said, “Do not let the share of knowledge that one of you possesses
be merely that the people say that he is a scholar.” It also occurs in some reports that
`Eesaa, `alaihis-salaam, said, “How can a person be from the people of knowledge if he
only seeks knowledge in order to be able to narrate it, and does not seek it in order to
act upon it.” One of the Salaf said, “It has reached us that he who seeks ahaaheeth merely
in order to narrate them will not find the fragrance of Paradise,” meaning he whose
only intention in seeking them is to be able to narrate them, and not to act upon them.
This is similar to the hatred of the Salafus-Saalih (the Pious Predecessors) that a person
should put himself forward to give religious verdicts (fataawa) and to crave them, and to
hasten to it, and to do it to excess. Ibn Lahee`ah reports from `Ubaydullaah ibn Abee
31 It is reported by al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/88-89) and its chain of narration is weak since
it contains Muhammad ibn `Awn al-Khuraasaanee who is abandoned (matrook).
32 [32] The hadeeth is reported by Ahmad (2/322), Muslim (transl.vol.3, p.1055, no.4688), an-Nasaa`ee
(6/23-24) and others, however the hadeeth which they report begins, “The first of the people against
whom judgement will be passed…” As for the wording, “The first of the creation for whom the fire will
be kindled on the Day of Ressurection.” Then it is reported by Ibnul-Mubaraak in az-Zuhd (no.469), alBukharee in Khalq Af’aalil-`Ibaad (p.42), at-Tirmidhee (no.2382) who declared it hasan and others. Its chain
of narration is saheeh. 27
Ja`far in mursal form from the Prophet (salAllahu ‘alayhi wa sallam) that he said, “He who
is boldest from you in giving religious verdicts, will be the boldest in proceeding to the
Fire.”33 Alqamah said, “They used to say, ‘The boldest of you in giving religious
verdicts is the one having the least knowledge.”
Al-Baraa` said, “I met a hundred and twenty of the Ansaar from the Companions of
Allaah’s Messenger (salAllahu ‘alayhi wa sallam) and when one of them was asked about
a matter there was not a single man amongst them except that he wished that his
brother would suffice him (by answering).”34 In a narration there occurs the addition,
“…so this one would refer it to another, and he would refer it to someone else until it
would eventually return to the first one.” From Ibn Mas’ood, radiyallaahu `anhu, who
said, “The one who gives a religious verdict to the people about everything that he is
asked is indeed insane.”35
`Umar ibn `Abdul-`Azeez was asked about a question and replied, “I am not one who is
bold about giving religious verdicts.” He also wrote to one of his governors, “By Allaah
I am not one who craves after giving religious verdicts, as long as I can find a way to
avoid it.”
Ibn Yameenah said, “This affair is not for those who love that the people should have
need of them, rather this affair is only for those who love that someone can be found to
take their place.” It also reported from him that he said the most knowledgeable of
people concerning religious verdicts is the one who is most often silent, and the most
ignorant of people about them is the one who speaks the most with regard to them.”36
Sufyaan ath-Thawree said, “We reached the scholars and they used to hate answering
questions and giving religious verdicts until they could find no way out except to give a
verdict, but if they were relived of having to do so then that was more beloved to
them.”
Imaam Ahmad said, “He who puts himself forward to give religious verdicts has put
himself forward to something very serious, unless he is forced into it through
33 It is reported by ad-Daarimee (1/157) and its chain of narration is weak since it is mursal (i.e. there is a
missing link or links between the last narrator and the Prophet (salAllahu ‘alayhi wa sallam).
34 This saying is reported by ad-Daarimee (1/153) and Ibn `Abdul-Barr in al-Jaami` (2/163). However it is
the saying of `Abdur-Rahmaan ibn Abee Laylaa and not the saying of al-Baraa`, and its chain of narration
is saheeh. As for the saying of al-Baraa`, then it is, “I saw three hundred of the people of Badr, there was
not a single one of them except that he loved that someone else should take his place in answering.” It is
reported by Ibnul-Mubaraak in az-Zuhd (no.58), Ibn Sa’d (6/11) and others and its isnaad contains Aboo
Ishaaq as-Sabee’ee who is acceptable (sadooq) except that he was a mudallis and reports it without stating
that he heard it directly.
35 [35] Reported by Ibn `Abdul-Barr (2/164-165), al-Khateeb in al-Faqeeh wal Mutafaqqih (2/197-198) and
Aboo Khaithamah in al-`Ilm (no.10) and its chain of narration is saheeh.
36 Reported by al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/166) and its isnaad is weak. 28
necessity.” It was said to him, “Then which is better: for him to speak or to remain
silent?” He said, “It is more beloved to us that he should withhold.” It was said, “But if
there is a necessity?” So he started saying “Necessity! Necessity!” And he said, “It is
safer for him to withhold.”
So those who give religious verdicts should realise that they are transmitting Allaah’s
orders and prohibitions and that he will be made to stand to account and be questioned
about it. Ar-Rabee’ ibn Khaitham said, “O givers of religious verdicts! Look and see
how you are giving verdicts.” `Amr ibn Deenar said to Qataadah when he sat to give
religious verdicts, “Do you realise the affair that you have fallen into? You have come
between Allaah and His worshippers and say, ‘This is correct and this is not correct.’”37
From Ibnul-Munkadir who said, “The scholar enters between Allaah and His creation,
so let him look and see how he enters between them.”
38
When Ibn Seereen was asked about anything pertaining to the permissible and the
forbidden his colour would change and he would alter so that he would not seem to be
the same person.39 When an-Nakhaa’ee was asked something then hatred would be
seen upon his face and he would say, “Could you not find someone else to ask other
than me?” He also said, “I spoke and if I had found any way out I would not have
spoken and indeed a time when I am the scholar of Koofah is an evil time.”40
It is related that Ibn Umar radiyAllaahu `anhu said, “You ask us for religious verdicts in
such a manner that is as if we are people who are not going to be questioned about the
verdicts that we give you.”41 Also from Muhammad ibn Waasi’ who said, “The first of
those who will be called to account are the scholars. It is reported about Maalik,
radiyallaahu `anhu, that when he was asked about a matter it was as if he were standing
between Paradise and the Hell-Fire.42
One of the scholars also said to a person who used to give religious verdicts. “When
you are asked about a matter then do not let your concern be to release and find a way
out for the questioner, but rather to release and save your own self.”43 Another said, “If
you are asked about a matter then consider – if you find a way out of it then speak,
37 Reported by al-Khateeb in al-Faqeeh wal-Mutafaqqih (2/168).
38 Reported with variations in wording by ad-Daarimee (1/53) and al-Khateeb in al Faqeeh wal-Mutafaqqih
(2/168) and its isnaad is saheeh.
39 Reported by Ibn Sa’d (7/195), al-Khateeb in al Faqeeh wal-Mutafaqqih (2/167) and its isnaad is saheeh.
40 Reported in meaning by Aboo Khaithamah in al-`Ilm (no.131).
41 Reported by al-Fasawee (1/490) and al Khateeb in al Faqeeh wal-Mutafaqqih (2/168) and its isnaad is
weak
42 Reported by al-Khateeb in al Faqeeh wal-Mutafaqqih (2/167) and its isnaad is weak.
43 The one who said this was ‘Umar ibn Khaldah az-Zurqee and he was speaking to Rabee’ah ibn Abee
`Abdir-Rahmaan. This narration is reported with very close wordings by al-Fasawee (1/556-557), Aboo
Nu`aym in al-Hilyah (3/260-261) and al-Khateeb in al Faqeeh wal-Mutafaqqih (2/169) and its isnaad is saheeh. 29
otherwise remain silent.” The sayings of the Salaf about this are too many to quote and
gather.
Also relating to this is the hatred of entering upon and coming near to the sovereigns,
this is the means used by the worldly status and position. Imaam Ahmad, Aboo
Dawood, at-Tirmidhee and an-Nasaa’ee report from the hadeeth of Ibn `Abbaas,
radiyallaahu `anhumaa, from the Prophet (salAllahu ‘alayhi wa sallam) who said, “He who
settles in the desert becomes coarse/hardhearted, and he who pursues the game will
become negligent, and he who visits kings will be put to trial.”44
Ahmad and Aboo Daawood report its like from the hadeeth of Aboo Hurairah,
radiyallaahu `anhu, from the Prophet (salAllahu ‘alayhi wa sallam) and there occurs in this
hadeeth, “… And no one increases in nearness to the king except that he becomes further
from Allaah.”45
Ibn Maajah also reports from the hadeeth of Ibn `Abbaas, radiyallaahu `anhumaa, from
the Prophet (salAllahu ‘alayhi wa sallam) who said, “Indeed some people from my Ummah
will boast religious knowledge and will recite the Qur’aan and will say, ‘We will enter
upon the rulers and attain a share of their worldly riches, but will remain separate
from them with our religion. But that will not be the case just as nothing will be
harvested from the tragacanth (al-Qataad)46 except thorns. Likewise nothing will be
gained from nearness to them except sins.”47
It is also reported by at-Tabaranee and his wording is, “Indeed some people from my
Ummah will recite the Qur`aan and delve into the Religion. Shaitaan will come to
them and say, ‘If only you would enter upon the rulers and benefit from their worldly
riches and remain separate from them with your Religion.’ Indeed that will not be the
case, just as nothing will be harvested from the tragacanth except thorns. Likewise
nothing will be gained from nearness to them except sins.” Also at-Tirmidhee reports
from the hadeeth of Aboo Hurairah, radiyallaahu `anhu, from the Prophet (salAllahu
‘alayhi wa sallam) that he said, “Seek Allaah’s refuge from the pit of grief.” They said:
‘And what is the pit of grief? ‘He said: “A valley in Hell from which Hell (itself) seeks
44 Reported by Ahmad (1/357), Aboo Daawood (transl.2/803/no.2853), at-Tirmidhee (no.2256) who
declared it saheeh, an-Nasaa`ee (7/195-196) and others. Its isnaad is weak since it contains Aboo Moosa an
unknown narrator. However it has another chain of narration with al-Baihaqee in Shu’abul-Eemaan
(3/2/248) which strengthens and supports it if Allaah wills.
45 Reported by Ahmad (2/371,440), Aboo Daawood (transl.2/803/2854) and al-Baihaqee in Shu`abulEemaan (3/2/248) and its isnaad contains al-Hasan ibn al-Hakam an-Nakhaa’ee who is generally
acceptable but makes mistakes. I say: The first isnaad strengthens it, and Allaah knows best.
[Translator’s note: This second narration is declared weak by Shaikh al-Albaanee in Da’eef Sunan Abee
Daawood.]
46 A thorny bush which grows in Arabia (of the genius Astagalus). [translators note]
47 Reported by Ibn Maajah (no.255 and its isnaad contains al-Waleed ibn Muslim who is a mudallis
reporting with `an`anah, and also `Ubaydullah ibn Abee Burdah who is acceptable only when supported
in his narration – otherwise he is weak. 30
refuge a hundred times a day.” It was said: “who will enter it O Messenger of Allaah?”
He said: “Those reciters who do their actions for show.”48 Ibn Maajah reports its like
and adds: “…And from the most hated of reciters of Allaah are those who visit the
tyrant rulers.”49 Its like is also reported from the hadeeth of `Alee, radiyallaahu `anhu,
from the Prophet (salAllahu ‘alayhi wa sallam).
One of the greatest things that is to be feared for one who enters upon the oppressive
rulers is that he will agree with their falsehood and help them to commit oppression
seven if it is only by remaining silent and failing to forbid them. So if he enters upon
them seeking and aspiring to status and authority, then he will not forbid them, rather
he is liable to declare some of their evil actions to be good in order that he may be raised
in their eyes so that they help him to attain his goal.
Imaam Ahmad, at-Tirmidhee, an-Nasaa’ee and Ibn Hibbaan in his Saheeh report from
the hadeeth of Ka’b ibn `Urjah, radiyallaahu `anhu, from the Prophet (salAllahu ‘alayhi wa
sallam) who said, “There will be after me rulers, so he who enters upon them and agrees
with them in their falsehood and helps them in their wrongdoing – then he has no
connection with me and I have no connection with him, and he will not come to me at
the Pond (Hawd.) However he who does not enter upon them, and does not help them
in their wrongdoing, and does not agree with them in their falsehood – then he is from
me, and I am from him, and he will come to me at the Pond (Hawd).”50
Imaam Ahmad reports the meaning of this hadeeth from the hadeeth of Hudhayfah,
radiyallaahu `anhu, and Ibn `Umar, radiyallaahu `anhumaa, and Khabbaab ibn al-Aratt,
and Aboo Sa’eed al-Khudree and an-Nu`maan ibn Basheer, radiyallaahu `anhum.
Also many of the Salaf used to forbid entering upon the rulers even for those who
wanted to enjoin the good and forbid the evil. From those who forbade this were
`Umar ibn `Abdul-`Azeez, Ibnul-Mubaarak, ath-Thawree and other scholars. IbnulMubaraak said, “In our view the one who orders and forbids them is not the one who
enters upon them and orders and forbids them. Rather the one who orders and forbids
them is the one who keeps away from them.” The reason for this is the corruption that
is to be feared may be caused through entering upon them. This is because a person
may deceive himself whilst he is at a distance from them into thinking that he will order
and forbid them and behave firmly with them. However when he sees them face to face
his soul inclines towards them since love of status is concealed in his soul – therefore he
48 Reported by at-Tirmidhee (no.2383) and its isnaad is very weak, containing one narrator who is weak
(da’eef) and another who is abandoned (matrook)
49 Reported by Ibn Maajah (no.256) with the same isnaad as the previous one and it is also reported by atTabaraanee in al-Awsat with close wording as occurs in Majma’az-Zawaa’id (7/168) and al-Haithumee said:
It contains Bukayr ibn Shihaab ad-Daa’ifaanee who is weak.
50 Reported by Ahmad (4/243). at-Tirmidhee (no.2259), an-Nasaa’ee (17/160, 160-161) and others and its
isnaad is saheeh. 31
flatters them and is lenient with them. He may even be charmed by them and come to
love them particularly if they treat him kindly and bestow favours upon him and he
accepts that from them. Something similar to this occurred with `Abdullaah ibn
Taawoos along with one of the rulers in the presence of his father – so Taawoos rebuked
him for that.
Also Sufyaan ath-Thawree wrote to `Abbaad ibn `Abbaad and said, “…Beware of the
rulers and of approaching and mixing with them in any of the affairs. Beware of being
deluded so that it is said that you should do so in order to intercede with them for
someone, or to help the oppressed or to stop oppression. This is a deception of Iblees,
and is taken by the wicked reciters as a means of advancing themselves. When you
have occasion to receive questions and of having to give religious rulings then avail
yourself of that and do not compete with them in it. Also beware of being one of those
who loves that his saying should be acted upon, publicized and listened to – so that
when it is abandoned the effect it has upon him is noticed. Beware of leadership since
love of leadership may be more beloved to a person that that of gold and silver. It is
something whose reality is obscure and hidden and not comprehended except by the
wise and perceptive scholars. So take care of your own soul and act with correct
intention, and know that a matter is approaching the people which is such that a man
will desire death due to it. Was-Salaam.”51
Also pertaining to this is the hatred of a man’s making himself known as being a person
of knowledge, abstemiousness and Religion, or his manifesting actions, sayings and
miraculous blessings in order that people should visit him, seek blessings through him,
request supplication from him and kiss his hand – and he loves that, habituates it, is
made happy by it, and seeks after it.
In this regard the Pious Predecessors (as-Salafus-Saliheen) used to have the utmost hate
of fame. From those noted for this were Ayyoob, an-Nakhaa’ee, Sufyaan, Ahmad and
other wise scholars. The same was the case with al-Fudayl and Daawood at-Taa’ee and
others who avoided the allurement of this world and were people of insight. They used
to criticize themselves severely and take great pains to hide their actions. It happened
that a man entered upon Daawood at-Taa’ee and he asked him why he had come. So he
replied, “I came to visit you.” So he said, “Then you have reached a great deal of good
in that you have visited someone for Allaah’s sake, however I can only look to what I
will face tomorrow when it will be said to me, ‘Who are you that you deserve to be
visited? Are you one of those who remain aloof from worldly allurements?” No, by
Allaah. ‘Are you one of the (great) worshippers?’ No, by Allaah. ‘Are you one of the
righteous servants?’ No, by Allaah… and he mentioned a number of the good qualities
in this manner, then he began rebuking himself and saying, ‘O Daawood! When you
51 It is quoted by Aboo Nu`aym in al-Hilyah (6/376-377) 32
were a youth you were wicked, and when you have grown old you have become a
person who does actions for show – and this is worse than being a sinner.”
Muhammad ibn Waasi` used to say, “If sins had an odour then nobody would be able
to sit with me.” When anyone used to enter upon Ibraaheem an-Nakhaa’ee and he was
reciting from the mushaf he would cover it up. Uways and others who avoided the
worldly allurements would, if they became known in a place, move on from it.
Many of the Salaf would also hate that anyone should ask them to make supplication for
them, and they would say to those who requested it, “Who am I?” Amongst those
whom that is reported from are ‘Umar ibn al-Khattaab and Hudhayfah ibn al-Yamaan,
radiyallaahu `anhumaa, and likewise Maalik ibn Deenaar. An Nakhaa’ee also used to
hate that anyone should request him to supplicate for them. A man wrote to Ahmad
asking for him to supplicate for him, so Ahmad said, “If we are to supplicate for this,
then who will supplicate for us?”
Once the exertions of a pious man in worship were described to a ruler and so he
decided to visit him. When the man heard of this, he sat at the side of the road eating a
great deal and he pain no attention to the ruler. So the ruler said, “There is no good in
this one,” and he went back. So the man said, “All praises and thanks for Allaah who
sent him back whilst he was finding fault with me.”
This matter is very vast, and there is a fine point here. It is that a person may criticize
himself before some people, intending thereby that the people should see that he is
modest and therefore be raised their eyes and be praised by them. This is one of the
subtle doors of ostentation/show (riyaa’) and the Pious Predecessors have warned us
about it. Mutarrif ibn `Abdullaah ibn ash-Shikhkheer said, “It is sufficient to amount to
conceit that a person criticises himself in a gathering intending only self-adornment,
and this to Allaah is foolishness.” 33
This World and the Hereafter
From what we have mentioned it will be clear that love of wealth and leadership and
craving after them destroys a person’s Religion (Deen) to the point that nothing except
what Allaah wills remains of it, just as the Prophet (salAllahu ‘alayhi wa sallam) informed.
The root of love of wealth and status is love of this world, and the root of love of this
world is following desires. Wahb ibn Munabbih said, “From following desires comes
desire for this world, and from desire of this world comes love of wealth and status, and
from love of wealth and status comes making lawful that which is forbidden.” This is a
fine saying, since love of wealth and status is caused by desire for this world, and desire
for this world is brought about by following one’s desires. This is because one’s desires
call to desire for this world and love of wealth and status in it. But taqwaa prevents one
from following desires and prevents love of this world. Allaah, the Most High, said:
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“Then, for such as had transgressed all bounds, and had preferred the life of this
world, their abode will be Hell-Fire; but as for him who feared standing before his
Lord, and restrained himself from impure evil desires, and lusts – verily, Paradise
will be his abode.”
an-Naazi`aat (79):37-41
Allaah, the Most High, has also described the people of the Fire as being people who
formerly possessed wealth and authority in a number of places in His Book. He, the
Most High says:
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“But as for him who will be given his record in his left hand, will say: ‘I wish that I
had not been given my record! And that I had not known how my account is? I wish,
would that it had been my end (death)! My wealth has not availed me, my authority
and argument (to defend myself) have gone from me.’”
al-Haaqqah (69):25-29
Know that the soul loves to attain rank and position above its like and this is what
produces pride and envy. However the intelligent one strives, for everlasting and
perpetual rank which is in Allaah’s pleasure, and in nearness to Him, and he turns
away from fleeting and short-lived rank which is followed by Allaah’s Wrath and
Anger and means the person’s downfall, lowness and his distance from Allaah and
being banished away from Him. So this is the second kind of eminence which is
blameworthy and it is wrongful haughtiness and eminence upon the earth. As for the
first type of eminence and wishing for it – then that is praiseworthy, Allaah, the Most
High, says,
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“And for this let (all) those strive who want to strive.”
al-Mutaffifeen (83):26
Al-Hasan [al-Basree] said, “If you see a man competing with you with regard to this
world then compete with him concerning the Hereafter.”
Wuhayb ibn al-Ward said, “If you are able to make sure that no one precedes you in
hastening towards Allaah then do so.”
Muhammad ibn Yoosuf al-Asbahaanee, the worshipper, said, “If a person hears of
another person or knows of another person who is more obedient to Allaah than him,
then that should grieve him.”
Someone else said, “If a man hears or knows of another man who is more obedient to
Allaah than himself and this causes his heart to break – then this is not a case of vanity.”
A man said to Maalik ibn Deenaar, “I saw in a dream a caller calling out, ‘O People! The
time for departing and the time for moving on has come.’ But I did not see anyone
departing except Muhammad ibn Waasi’. So Maalik cried out and fainted.
So it is correct to vie for the levels of rank in the Hereafter and to seek and aspire to that
by hastening in that which leads to it, and that a person should not be satisfied with
aspiring for a lower rank when it is within his power to aspire for that which is higher.
But as for the second eminence which is cut off and followed by regret, grief,
humiliation, shame and inferiority – then it is prescribed to avoid this and to turn away 35
from it for many reasons. From these is that a servant should look to the evil results in
the Hereafter of seeking status in this world through authority and leadership – for
those who do not discharge its duties justly. Also from them is that the servant should
consider the punishment awaiting the unjust and the proud and haughty and those
who seek to compete with Allaah’s cloak of Pride.
It is reported in the Sunan that the Prophet (salAllahu ‘alayhi wa sallam) said, “The
haughty will be raised up on the Day of Ressurection like tiny ants in the shape of men,
humiliation will cover them from every side. They will be led in to a place of
confinement in Hell-Fire called Boolas. They will be covered by the Fire of Fires. They
will be given to drink the festering pus flowing from the inhabitants of the Fire.”52 In a
different narration reported elsewhere there occurs in this hadeeth, “The people will
tread upon them with their feet.”53 In a further narration reported through a different
chain there occurs, “Jinn, humans and animals will tread upon them with their feet
until Allaah carries out judgement between His servants.”
A man asked permission of `Umar, radiyallaahu `anhu, to address the people, so he
said to him, ‘I fear that if you address the people you will feel that you are better than
them and so Allaah will place you beneath their feet on the Day of Ressurection.’
Also from the reasons54 for this is that the servant should consider the reward in store
for those who are humble for Allaah’s sake in this world, and that they will attain
eminence in the Hereafter since whoever humbles himself for Allaah then Allaah will
raise him in rank. Also from the reasons for this, and it is not something in the control
of the servant, rather it is from the Bounty and Mercy of Allaah and it is that those
servants of His who know Him and who abstain for His sake from temporary wealth
and status – in exchange for that in this world Allaah gives them the honour of taqwaa
and the respect of the creation. They will also taste the sweetness of having knowledge
of Him, and of Eemaan and obedience – and this is the good and pleasant life promised
to those men and women who act righteously and are Believers. This good and
pleasant life is not tasted by the kings of this world, nor by those who aspire to
authority and status. Ibraaheem ibn Adham, rahimahullaah, said, “If the kings and their
sons knew that which we delight in, they would contend with us for it by the use of the
sword.”
52 Reported by Ahmad (2/179), al-Bukhaaree in al-Aadaabul-Mufrad (no.557) and at-Tirmidhee (no.2492)
who declared it hasan and its isnaad is hasan.
53 Reported by `Abdullaah ibn Ahmad in his additions to az-Zuhd (p.22) and its isnaad contains `Ataa` ibn
Muslim al-Khaffaaf who is generally acceptable except that he makes many mistakes as occurs in atTaqreeb of Ibn Hajar, and Ahmad disapproved of his narration as occurs in Taareekh Baghdaad (12/294)
54 i.e. the reasons which should cause a person to avoid seeking after eminence in this world. 36
So whoever is granted that by Allaah, is preoccupied by it from seeking fleeting status
and temporary eminence, Allaah, the Most High, says:
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“The rainment of righteousness – that is the best.”
al-A`raaf (7):26
He, the Most High, says:
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“Whoever desires honour, power and glory then to Allah belong all honour, power
and glory.”
Faatir (35):10
There occurs in some narrations that Allaah, the Mighty and Majestic, says, “I am the
Mighty and whoever wishes for honour then let him be obedient to the Mighty, and
whoever wishes for honour in this world and the Hereafter – then let him have
taqwaa.”
Hajjaaj ibn Artaat used to say, “Love of status has killed me.” So Sawwar said, “If you
had taqwaa of Allaah then you would attain status.”
Concerning this there is the poem:
“Indeed taqwaa is honour and nobility
Whereas your love of this world is humiliation and a sickness
And a servant having taqwaa will not suffer loss
If he truly has taqwaa….”
Saalih al-Baajee said, “Obedience is authority and the one who obeys Allaah is one in
authority given authority over the rulers. Do you not see the awe they hold for him in
their hearts. If he speaks they accept it and if he commands they obey.” Then he said,
“It is fitting that one who serves You well and then You bestow favour upon him – that
through Your love the tyrants are humble before him and have awe of him due to the
position he holds in their hearts, which is due to the awe that he has for You in his heart,
and every good that is from You if with Your chosen servants.”
One of the Salafus-Saaliheen said, “Who can be more fortunate than one who is
obedient (to Allaah) since all good lies in obedience (to Him)? Indeed the one obedient
to Allaah is a sovereign this world and the Hereafter.” 37

Beneficial Knowledge

Thursday, 6 June 2013

EVILS OF WEALTH AND STATUS

Motivational and Beneficial Tips, Quotes and Information