LOVE OF PROPERTY

 The property or abundance got through illegal (harâm)

means won't be property of an individual. Utilizing such unlawfully

acquired property is taboo. Gathering passable (halâl)

property which is in overabundance of one's need is a hated activity

(makrûh) in Islam. Not giving its "zakât" will cause discipline

in the following scene (âkhirat). Rasûlullah 'sall-Allâhu 'alaihi wa sallam' states in a hadîth-I-sherîf: "Condemnations be on the people who subjugate

themselves to gold and silver!" A slave generally attempts to acquire the

favor of his lord. It is more regrettable to Pursue common belongings

than attempting to fulfill the hungers or wants of the nafs. If

pursuing belongings and cash makes one disregard

the rules of Allâhu ta'âlâ, then it is designated "love for the

world." Satan will claim a heart wherein the

dhikr (recalling and referencing the Name of Allâhu ta'âlâ)

doesn't happen. The most slippery stunt Satan plays on a

individual is to urge him to perform devout deeds so he will

view himself as a devout and great individual. An individual who has

succumbed to such carelessness has turned into a captive to himself. A

hadîth-I-sherîf peruses as follows: "before, all devotees

''ummats' of prophets were tried with different affectations

'fitnas'. Accumulating property and cash is the sort of fitna with

which my Ummat (Muslims) will be enticed." They will be

seeking after the wealth of the world in such assiduity as it slips to's mind

about the Great beyond.

Rasûlullah 'sall-Allâhu 'alaihi wa sal-lam' states in a hadîth-isherîf: "As Allâhu ta'âlâ made humanity, He proclaimed

their life expectancies, when they planned to pass on, and their

types of food 'rizqs'." The food of an individual doesn't change,

doesn't increment or lessening and won't contact that individual

previously or after its time predetermined. As individuals look for their

types of food, so do the types of food look for their proprietors. There are

such countless needy individuals who live more cheerfully than numerous a rich

individual. Allâhu ta'âlâ sends food from unforeseen sources

to the individuals who dread Him and who embrace the religion

sincerely. It is accounted for in a hadîth-I-qudsî that Allâhu

ta'âlâ said, "Gracious World! Be a captive to an individual who serves Me!

Show trouble to the people who serve you!" and Rasûlullah 'sallAllâhu 'alaihi wa sal-lam' states in a hadîth-I-sherîf: "Gracious my

Master! Give helpful property to the individuals who love me. Give quite a large number

kids and bountiful property to the individuals who are hostile towards

me." A Jewish individual died and left two children and a manor

behind. The two children couldn't agree on the best way to

partition the estate. They heard a voice getting through the wall

saying, "Don't turn into a foe to one another as a result of me. I

was a ruler. I carried on with a long life. I remained in the grave for 100

what's more, thirty years. Afterward, they made pots out of the dirt that was

taken from my grave. They involved that ceramics for quite some time in

houses. I was broken and tossed into roads. Afterward, they utilized me

to make blocks that were utilized for the development of this wall. Do

not battle one another. You will turn out to be very much like me."

Hasan Chalabi 'rahimahullâhu ta'âlâ' in the presentation of

the book Mawâqif says: Hadrat Hasan and Hadrat Husayn 'radiyAllâhu 'anhumâ' turned out to be sick. Hadrat Alî and Hadrat Fatima and

their worker young lady 'radiy-Allâhu 'alaihim ajma'în' promised to quick for

three days on the off chance that they ought to turn out to be well once more. When the favored

kids recuperated, the three individuals set around a three days' quick.

They didn't have anything to eat toward the finish of the principal day of fasting. So

they acquired three sâ'[1] of grain from a Jew. Hadrat Fâtima

'radiy-Allâhu 'anhâ' ground flour from one sâ' of grain and

heated five portions of bread. A needy individual went along and inquired

for something to eat. Giving him all the bread they had, they went

[1] 12.6 liters as indicated by Hanafî Madhhab. If it's not too much trouble, see the third section

of the fifth fascicle of Unending Ecstasy for more definite data on

this unit of volume.

to bed, hungry. They planned to quick again the following day. Hadrat

Fâtima 'radiy-Allâhu ta'âlâ 'anhâ' prepared five additional portions of

bread with the second sâ' of grain. Toward the finish of fasting, an

vagrant went along. They gave the bread to him and dozed hungry

once more. They again planned to quick for the third day. She arranged

five additional portions of bread from the last amount of grain. At the

day's end, a slave went along and requested food. They gave

the bread to him. Allâhu ta'âlâ sent a âyat-I-kerîma through

disclosure to His Courier 'sall-Allâhu 'alaihi wa sal-lam',

adulating them for their nazr and îsâr.[1] Keeping just the important

measure of food (rizq) [property and money] and

dispersing the rest is called 'zuhd'.

[It is 'adâlat (equity) to offer an individual some respect or to pay him the

obligation you owe to him; it is ihsân (graciousness) to pay him more than

his due; and it is îsâr to give all your rizq, for example all the property you

need, to somebody else.]

An individual who has "zuhd" is called 'zâhid.' Two rak'ats of (a

custom petitioning God named) namâz performed by an Islamic researcher who

is zâhid is more significant than every one of the requests of namâz which a

non-zâhid individual performed all through his life. A portion of the

Sahâba 'radiy-Allâhu ta'âlâ 'anhum ajma'în' told a portion of the

Tâbi'în: "You perform a larger number of demonstrations of love than did the Sahâba

of the Courier of Allah 'sall-Allâhu ta'âlâ 'alaihi wa sal-lam'.

However they were more honored than you are on the grounds that they had more

zuhd than you do." Affection for the world generates inclination

towards taboo (harâm) approaches to fulfilling the longings and

kinds of the nafs and bringing in the cash important for getting

at them. Affection for the world means quest for dreams, and

common flavors cause a bigger number of damages than benefits. They are

transient, passing. To get them, in any case, is an extremely difficult work.

Additionally among them are very pointless and trivial exercises called

la'b and lahw.

['Dharurat' is something which will save an individual from death

[1] 'Nazr' signifies 'promise'. 'Îsâr' signifies 'giving something to your Muslim

sibling despite the fact that you want it. Îsâr is material with products of

need, not with devout deeds or demonstrations of love. For example, a

individual who has a measure of water adequate just to clean

himself needs to utilize it himself as opposed to giving it to another person. For

detail on 'nazr', if it's not too much trouble, see the fifth section of the fifth fascicle of

Unending Rapture.

or then again from losing one of his organs or from outrageous agony. 'Ihtiyâj' is

something which you really want for your profound or physical

sustenance or for giving charity, for performing devout deeds, for

making journey (hajj), for required alsmgiving (zakât), for

playing out (the conciliatory love named) (qurbân), and for

paying your obligations. 'Zînat' are things that are in abundance of 'ihtiyâj'

what's more, which you appreciate having. Utilizing something which is in overabundance

of 'ihtiyâj' for boasting or conspicuousness would be a prohibited demonstration

past the constraints of zînat. It is required (fard) to acquire so a lot

as 'dharûrat.' Acquiring as much as 'ihtiyâj' is sunnat. This is too

called happiness (qanâ'at). Procuring as much as "zînat" is

discretionary (mubâh). Acquiring as much as to meet 'ihtiyâj' and 'zînat'

is a demonstration of love ('ibâdat) however we shouldn't disregard the guidelines

of Islam while acquiring these sums. Acquiring as much as to meet

the "ihtiyâj" and "zînat" in a way viable with the Sharî'at

would be revering however going external the Sharî'at to

procure abundance or property as much as "ihtiyâj" and "zînat" is

prohibited. The things that are gotten thusly would be

the things for the world (dunyâ). 'Sharî'at" signifies the orders

also, denials of Allâhu ta'âlâ.]

Rasûlullah 'sall-Allâhu 'alaihi wa sal-lam' states in a hadîth-isherîf: "Things that are for the world 'dunyâ' are damned.

Things that are for Allâhu ta'âlâ and things that are supported by

Allâhu ta'âlâ are not damned." Things that are for the world

(dunyâ) have no worth in seeing Allâhu ta'âlâ. The

food (rizq) that is procured and utilized by noticing the principles

of the religion (Sharî'at) won't be something for anything

(dunyâ); rather, it is a common gift (ni'mat). The most

important gift among the endowments of the world is a devout

(sâliha) lady. An individual having conviction (îmân) and obeying the

rules of Islam is a devout (sâlih) individual. The devout lady secures

her better half from committing restricted activities and helps him

to perform loves and great deeds. A non-devout lady is

unsafe and is one of the common things (dunyâ). A hadîth-isherîf peruses: "Among the gifts of the world, my ladies and

fine aroma are made adored to me." And once more, it is expressed in

another hadîth-I-sherîf: "If things of the world had any worth at

all in seeing Allâhu ta'âlâ, He wouldn't give one drop of

water to the doubter." He is giving common things to

skeptics in overflow and along these lines driving them to condemnation.

It is expressed in other hadîth-I-sherîfs: "The worth of a Devotee to

seeing Allâhu ta'âlâ diminishes in relation to the common

things he claims," and "When love of the world 'dunyâ' increments,

its harm to the following scene 'âkhirat' likewise increments. At the point when love

for the following scene builds, the world's harm to it diminishes."

Hadrat Alî 'radiy-Allâhu ta'âlâ 'anh' states that this world and

the following scene are separated like the East and the West. An individual

who approaches one moves away from the other one. In another

hadîth-I-sherîf, Rasûlullah 'sall-Allâhu 'alaihi wa sal-lam' sta