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عن أبي هريرة رضي الله عنه عن رسول الله صلى الله عليه وسلم قال: «لو كان لي مِثْلُ أحدٍ ذهبًا، لسرني أن لا تمر عليَّ ثلاث ليالٍ وعندي منه شيءٌ إلا شيء أرْصُدُهُ لِدَيْنٍ».

If I had a wealth of pure gold that is equal to the mountain of Uhud, I would spend all of it in the cause of Allah and would not keep anything thereof, expect what I need for fulfilling rights and repaying my debts.

كنوز رياض الصالحين، أ.د. حمد بن ناصر بن عبد الرحمن العمار، دار كنوز اشبيليا، الطبعة الأولى : 1430 هـ. منار القاري شرح مختصر صحيح البخاري، المؤلف: حمزة محمد قاسم، راجعه: الشيخ عبد القادر الأرناؤوط، عني بتصحيحه ونشره: بشير محمد عيون، الناشر: مكتبة دار البيان، دمشق - الجمهورية العربية السورية، مكتبة المؤيد، الطائف - المملكة العربية السعودية عام النشر: 1410 هـ - 1990 م. نزهة المتقين، د. مصطفى سعيد الخن، د. مصطفى البغا، محي الدين مستو، علي الشرجبي، محمد أمين لطفي، مؤسسة الرسالة، بيروت، الطبعة الأولى : 1397 هـ 1977 م، الطبعة الرابعة عشر 1407 هـ 1987م. شرح رياض الصالحين، المؤلف: محمد بن صالح بن محمد العثيمين، الناشر: دار الوطن للنشر، الرياض، الطبعة: 1426 هـ. رياض الصالحين، د. ماهر بن ياسين الفحل، الناشر: دار ابن كثير للطباعة والنشر والتوزيع، دمشق - بيروت، الطبعة: الأولى، 1428 هـ - 2007 م. صحيح مسلم، المؤلف: مسلم بن الحجاج القشيري النيسابوري، المحقق: محمد فؤاد عبد الباقي، الناشر: دار إحياء التراث العربي - بيروت. صحيح البخاري، المؤلف: محمد بن إسماعيل أبو عبدالله البخاري الجعفي، المحقق: محمد زهير بن ناصر الناصر، الناشر: دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم محمد فؤاد عبد الباقي)، الطبعة: الأولى، 1422هـ.

عن المُسْتَوْرِد بن شَدَّاد رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : «ما الدنيا في الآخرة إلا مِثْل ما يجعل أحدكم أُصْبُعَهُ في اليَمِّ، فلينظر بِمَ يَرْجع!».

Meaning of this Hadīth: If you wish to know the reality of this world in comparison to the Hereafter, then put your finger in the sea and take it out, then look at what it comes back with. What it comes back with is nothing compared to the water in the sea. This is exactly what this world means in terms of its short duration and the perishing of its pleasures in comparison to the Hereafter which is everlasting and its pleasures are eternal. Allah, the Almightyو says: {But little is the enjoyment of the life of this world as compared with the Hereafter} [Sūrat at-Tawbah: 38]. Everything that one is given in this worldly life of riches and pleasures are short-term and mixed with pains and vexations. He brags and boasts about his worldly gains, while they are only temporary. They soon perish and are succeeded with sorrow and regret. Allah says: {And whatever of things you have been given, are only for the enjoyment of worldly life and its adornment. And what is with Allah is better and more lasting; so will you not then use reason?} [Sūrat al-Qasas: 60] What is with Allah of eternal bliss, joyous life, and fancy abodes is better in quality and quantity, and it will be everlasting and forever.

كنوز رياض الصالحين، أ. د. حمد بن ناصر بن عبد الرحمن العمار، دار كنوز اشبيليا، الطبعة الأولى، 1430هـ. بهجة الناظرين، الشيخ: سليم بن عيد الهلالي، دار ابن الجوزي. نزهة المتقين، د. مصطفى سعيد الخن - د. مصطفى البغا - محي الدين مستو - علي الشرجبي - محمد أمين لطفي، مؤسسة الرسالة، بيروت، الطبعة الأولى، 1397هـ - 1977م. شرح رياض الصالحين، المؤلف: محمد بن صالح بن محمد العثيمين، الناشر: دار الوطن للنشر، الرياض، الطبعة، 1426هـ. رياض الصالحين، د. ماهر بن ياسين الفحل، الناشر: دار ابن كثير للطباعة والنشر والتوزيع، دمشق - بيروت، الطبعة الأولى، 1428هـ - 2007م. صحيح مسلم، المؤلف: مسلم بن الحجاج القشيري النيسابوري، المحقق: محمد فؤاد عبد الباقي، الناشر: دار إحياء التراث العربي - بيروت. موسوعة فقه القلوب، المؤلف: محمد بن إبراهيم بن عبد الله التويجري، الناشر: بيت الأفكار الدولية. المنهاج شرح صحيح مسلم بن الحجاج، المؤلف: أبو زكريا محيي الدين يحيى بن شرف النووي، الناشر: دار إحياء التراث العربي - بيروت، الطبعة الثانية، 1392.

عن جابر رضي الله عنه أن رسول الله صلى الله عليه وسلم مر بالسوق والناس كَنَفَتَيَهِ، فمر بِجَدْيٍ أَسَكَّ ميت، فتناوله فأخذ بأذنه، ثم قال: «أيكم يحب أن يكون هذا له بدرهم؟» فقالوا: ما نحب أنه لنا بشيء وما نصنع به؟ ثم قال: «أتحبون أنه لكم؟» قالوا: والله لو كان حيا ًكان عيباً، إنه أسك فكيف وهو ميت! فقال: «فو الله للدنيا أهون على الله من هذا عليكم».

Jābir (may Allah be pleased with him) informs us that the Prophet (may Allah's peace and blessings be upon him) once passed through the market and came across a dead goat with cut ears, so he raised its head and asked whether anyone would like to take it for one dirham (an insignificant price at the time). The people refused to take it even for nothing. The Prophet (may Allah's peace and blessings be upon him) further asked if anyone liked to have it, and they replied in the negative. Thereupon, he told them that the world is less worthy in Allah's sight than that dead goat in theirs. With this remark, the Prophet wanted to show his Companions and his Ummah after him that this world is more contemptible in Allah's sight than the cut-eared dead goat in the sight of sound-natured people. This world, in relation to the Hereafter, is worthless to Allah; it does not weigh the wing of a mosquito. Sahl ibn Sa‘d (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: ''If the world weighed, in the sight of Allah, a mosquito's wing, He wouldn't give a disbeliever a drink of water from it.'' He wished to urge his Companions and his Ummah after him to make the life of this world a means to fulfill divine requirements, and not to make it their ultimate objective and purpose as that would lead to their destruction.

- رياض الصالحين من كلام سيد المرسلين؛ للإمام أبي زكريا النووي، تحقيق د. ماهر الفحل، دار ابن كثير-دمشق، الطبعة الأولى، 1428ه. - بهجة الناظرين شرح رياض الصالحين؛ تأليف سليم الهلالي، دار ابن الجوزي- الطبعة الأولى1418ه. - نزهة المتقين شرح رياض الصالحين؛ تأليف د. مصطفى الخِن وغيره، مؤسسة الرسالة-بيروت، الطبعة الرابعة عشر، 1407هـ. - صحيح مسلم؛ حققه ورقمه محمد فؤاد عبد الباقي، دار عالم الكتب-الرياض، الطبعة الأولى، 1417هـ. - شرح رياض الصالحين؛ للشيخ محمد بن صالح العثيمين، مدار الوطن، الرياض، 1426هـ. - كنوز رياض الصالحين، لحمد بن ناصر العمار، دار كنوز إشبيليا- الطبعة الأولى1430ه.

عَنْ أَبٍي سَعِيدٍ الخُدْرِيَّ رَضِيَ اللَّهُ عَنْهُ: أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جَلَسَ ذَاتَ يَوْمٍ عَلَى المِنْبَرِ وَجَلَسْنَا حَوْلَهُ، فَقَالَ: «إِنِّي مِمَّا أَخَافُ عَلَيْكُمْ مِنْ بَعْدِي، مَا يُفْتَحُ عَلَيْكُمْ مِنْ زَهْرَةِ الدُّنْيَا وَزِينَتِهَا» فَقَالَ رَجُلٌ: يَا رَسُولَ اللَّهِ، أَوَيَأْتِي الخَيْرُ بِالشَّرِّ؟ فَسَكَتَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقِيلَ لَهُ: مَا شَأْنُكَ؟ تُكَلِّمُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَلاَ يُكَلِّمُكَ؟ فَرَأَيْنَا أَنَّهُ يُنْزَلُ عَلَيْهِ؟ قَالَ: فَمَسَحَ عَنْهُ الرُّحَضَاءَ، فَقَالَ: «أَيْنَ السَّائِلُ؟» وَكَأَنَّهُ حَمِدَهُ، فَقَالَ: «إِنَّهُ لاَ يَأْتِي الخَيْرُ بِالشَّرِّ، وَإِنَّ مِمَّا يُنْبِتُ الرَّبِيعُ يَقْتُلُ أَوْ يُلِمُّ، إِلَّا آكِلَةَ الخَضْرَاءِ، أَكَلَتْ حَتَّى إِذَا امْتَدَّتْ خَاصِرَتَاهَا اسْتَقْبَلَتْ عَيْنَ الشَّمْسِ، فَثَلَطَتْ وَبَالَتْ، وَرَتَعَتْ، وَإِنَّ هَذَا المَالَ خَضِرَةٌ حُلْوَةٌ، فَنِعْمَ صَاحِبُ المُسْلِمِ مَا أَعْطَى مِنْهُ المِسْكِينَ وَاليَتِيمَ وَابْنَ السَّبِيلِ - أَوْ كَمَا قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - وَإِنَّهُ مَنْ يَأْخُذُهُ بِغَيْرِ حَقِّهِ، كَالَّذِي يَأْكُلُ وَلاَ يَشْبَعُ، وَيَكُونُ شَهِيدًا عَلَيْهِ يَوْمَ القِيَامَةِ».

One day the Prophet (may Allah's peace and blessings be upon him) sat on the pulpit talking to his Companions and he said: What I fear most for you after me is what is disclosed to you of the blessings of the earth, splendor, adornment, and pleasures of this world and what it contains of the various types of possessions, clothes, crops, and other things that people take pride in their beauty despite their being transient. A man said: The splendor of this worldly life is a blessing from Allah, so how could such a blessing turn into misfortune and punishment?! People blamed the questioner when they noticed how the Prophet (may Allah's peace and blessings be upon him) remained silent, thinking that he had aroused his anger. However, it became clear that he (may Allah's peace and blessings be upon him) was receiving revelation, and he, then, started wiping the sweat off his forehead. He said: Where is the questioner? He said: Here I am. He (may Allah's peace and blessings be upon him) praised Allah and commended Him then said: True goodness brings nothing forth but goodness; however, this splendor is not purely good given the temptation and competition it leads to and how it distracts people from focusing duly on the Hereafter. Then he gave an example saying: The plants and Khadir of the spring, which is a kind of plant the cattle like, could kill or almost kill because of excessive eating that leads to repletion. An exception to this is the eater of the Khadir that eats until both sides of its belly are filled, then it turns to face the sun and throws the dung out of its belly or urinates, then it brings up what is in its belly and chews then swallows it, and then it starts to graze again. This wealth is like a green and sweet plant that could kill or almost kill if it is too much unless a small amount, which is needed, is only used thereof to fulfill sufficiency through lawful channels, for in this case it causes no harm. It could be a good companion to the Muslim if he gives the needy, the orphan, and the wayfarer from it. Whoever takes it rightfully, it will be blessed for him, but whoever takes it wrongfully will be like the one who eats and is never satiated, and it will be a witness against him on the Day of Judgment.

• An-Nawawi said: It indicates the merit of wealth for whoever takes it rightfully and spends it on charitable causes.
• The Prophet (may Allah's peace and blessings be upon him) informed about the condition of his Ummah and how worldly adornment and temptations will be opened for them.
• It was from the practice of the Prophet (may Allah's peace and blessings be upon him) to give examples to make meanings clear and easy to understand.
• Encouraging the act of giving charity and spending money on charitable causes and warning against stinginess.
• What is understood from his statement: "Verily, good does not bring forth evil," is that sustenance, even if abundant, is counted among goodness, and it could only be subject to evil if it is withheld from those who deserve it out of stinginess or if it is extravagantly spent on what is not prescribed. Moreover, everything that Allah has ordained to be good will never be evil and vice versa; however, it is feared that one who is granted goodness could be subject to what brings him evil given the way he disposes of it.
• Abandoning haste in giving a response if it requires contemplation.
• At-Tībi said: Four types could be derived from it: One that excessively eats from it, enjoys it, and is totally indulged until its ribs are swollen and it does not stop, which rapidly brings about its destruction. One that eats in the same manner but resorts to trickery to combat the disease after becoming intense, but it overcomes it and leads to its destruction. One that eats in the same manner but hastens to remove what harms it and tries to push it until it is digested and it is safe. One that does not eat excessively and is not engrossed in eating; rather, he eats only what satisfies his hunger and keeps him alive. The first is an example of the disbeliever, the second is an example of the sinner who is heedless of giving up sins and repenting until it is too late, the third is an example of the one who mixes righteous deeds with others and hastens to repentance that is accepted from him, and the fourth is an example of the one who abstains from worldly pleasures and seeks the Hereafter.
• Ibn al-Munīr said: This Hadīth contains beautiful similes. First: comparing wealth and its growth to the emergence and growth of plants. Second: comparing the one engrossed in earning money and utilizing means to the animals engrossed in grazing. Third: comparing the endeavor to have more of it and saving it to gluttony and satiation. Fourth: comparing the wealth produce, despite its high status in people's eyes that has led to exaggeration in withholding it, to the animal's droppings, which is an exquisite reference to regarding it as filthy under the Shariah. Fifth: comparing the one who does not seek to collect it and possess it to the sheep when it rests and lies on its side while facing the sun, which is one of its best states in terms of serenity and tranquility, and it denotes its awareness of its interests. Sixth: comparing the death of the money collector who withholds it to the death of the animal that is heedless of avoiding what harms it. Seventh: comparing wealth to the companion that is liable to turn into an enemy, as when the money is possessed and tightly tied out of love for it, this entails withholding it from those who deserve it, and so it leads to punishing its possessor. Eighth: comparing taking money wrongfully to the one who eats without ever feeling satisfied.
• As-Sindi said: According to the report, two things must be fulfilled. First: it has to be rightfully earned. Second: it has to be spent in its proper channels. When any of the two conditions is missed, it becomes harmful...it could also be said: It bears reference that the two conditions are concurrent; thus, one is not aided to spend in the proper channels unless he takes it rightfully.

صحيح البخاري (2/ 121) (1465). صحيح مسلم (2/ 728) (1052). فتح الباري لابن حجر (11/ 246). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 529). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 411). كنوز رياض الصالحين، لمجموعة من الباحثين (7/ 211).

عن أنس رضي الله عنه مرفوعاً: «يَتْبَعُ الميتَ ثلاثةٌ: أهْلُه ومَالُه وعَمَلُه، فيرجع اثنان ويَبْقى واحد: يرجع أهْلُه ومَالُه، ويبقى عَمَلُه».

When someone dies, his funeral attenders follow him - his family follows him to his grave, and his wealth follow him - his slaves and servants that he owns; and his deeds follow him. Then two return; his family and property, whereas his deeds remain with him. If they are good deeds, then he will find goodness; if they are evil deeds, then he will find evil.

- صحيح البخاري، للإمام محمد بن إسماعيل البخاري، تحقيق محمد الناصر، دار طوق النجاة. - صحيح مسلم، للإمام مسلم بن الحجاج، تحقيق محمد فؤاد عبد الباقي، دار إحياء التراث العربي. - بهجة الناظرين شرح رياض الصالحين، تأليف سليم الهلالي، دار ابن الجوزي، الطبعة الأولى، 1418ه. - نزهة المتقين شرح رياض الصالحين، تأليف د.مصطفى الخِن وغيره، مؤسسة الرسالة - بيروت، الطبعة الرابعة عشر، 1407هـ. - كنوز رياض الصالحين، لحمد بن ناصر العمار، دار كنوز إشبيليا - الطبعة الأولى، 1430ه. - دليل الفالحين لطرق رياض الصالحين، لمحمد علي بن محمد بن علان، اعتنى بها: خليل مأمون شيحا، دار المعرفة. - شرح رياض الصالحين، للشيخ محمد بن صالح العثيمين، مدار الوطن، الرياض، 1426هـ.

عَنِ النُّعْمَانِ بْنِ بَشِيرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: أَلَسْتُمْ فِي طَعَامٍ وَشَرَابٍ مَا شِئْتُمْ؟ لَقَدْ رَأَيْتُ نَبِيَّكُمْ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَا يَجِدُ مِنَ الدَّقَلِ مَا يَمْلَأُ بِهِ بَطْنَهُ.

An-Nu‘mān ibn Bashīr (may Allah be pleased with him and his father) reminded the people of the blessings they were enjoying for having continuous access to food and drink in whatever quantity they desired. Then he informed them of the condition of the Prophet (may Allah's peace and blessings be upon him), saying that he could not even find enough of the poor-quality dates to fill his stomach out of hunger.

• Clarifying the Prophet's state of asceticism.
• Urging people to practice asceticism regarding worldly life, to live with a minimum amount of it, and to follow the example of the Prophet (may Allah's peace and blessings be upon him).
• Reminding people of the blessings they enjoy and urging them to show gratitude to Allah for them.

صحيح مسلم (4/ 2284) (2977). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 537). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 421). كنوز رياض الصالحين، لمجموعة من الباحثين (7/ 300). شرح رياض الصالحين، لابن عثيمين (3/ 370). كشف المشكل، لابن الجوزي (2/ 216).

عَنْ أَنَسٍ رَضيَ اللهُ عنه قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَوْ كَانَ لِابْنِ آدَمَ وَادِيَانِ مِنْ مَالٍ لَابْتَغَى وَادِيًا ثَالِثًا، وَلَا يَمْلَأُ جَوْفَ ابْنِ آدَمَ إِلَّا التُّرَابُ، وَيَتُوبُ اللهُ عَلَى مَنْ تَابَ».

The Prophet (may Allah's peace and blessings be upon him) informed that if the son of Adam had a valley filled with gold, he would love to have two other valleys of gold out of his greed, which is part of his nature. He will continue to be greedy for worldly possessions until he dies and his belly is filled with the dust of his grave.

• The intense eagerness of a human being to accumulate wealth and other worldly possessions.
• An-Nawawi said: It contains a condemnation of greed for the worldly life, of competing over its accumulation, and of excessive desire for it.
• Allah Almighty accepts the repentance of whoever repents of blameworthy traits.
• An-Nawawi said: The Hadīth was stated according to what is generally true for most of the children of Adam in their greed for worldly gain. This is supported by the statement of the Prophet (may Allah's peace and blessings be upon him): (And Allah accepts the repentance of whoever repents).

صحيح البخاري (8/ 93) (6439). صحيح مسلم (2/ 725) (1048). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 54). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 76). المعجم الوسيط، (1/ 148).

عن خَولة الأنصاريةِ رضي الله عنها قالت: سمعت النبي صلى الله عليه وسلم يقول: «إِنَّ رِجَالًا يَتَخَوَّضُونَ فِي مَالِ اللهِ بِغَيْرِ حَقٍّ، فَلَهُمُ النَّارُ يَوْمَ الْقِيَامَةِ».

The Prophet (may Allah's peace and blessings be upon him) spoke about people who unjustly dispose of the Muslims' property and take it wrongfully. This is a general meaning regarding wealth, which was earned and collected through improper means and spent improperly. Falling under this category are consuming the orphans' wealth, unduly handling endowment money, denying trusts, and taking public funds without any right. Then, the Prophet (may Allah's peace and blessings be upon him) informed us that their punishment will be Hellfire on the Day of Judgment.

• Money in the hands of people is actually the property of Allah Almighty, which He has put in their trust so that they will spend it on legitimate purposes and refrain from disposing of it wrongly. This generally applies to the rulers and the ordinary people.
• Shariah puts great emphasis on public funds, and that whoever takes any charge of it will be accountable on the Day of Judgment for how it was collected and how it was spent.
• This warning also includes anyone who illegally disposes of money, whether it belongs to him or others.

صحيح البخاري (4/ 85) (3118). فتح ذي الجلال والاكرام بشرح بلوغ المرام، لابن عثيمين (6/ 372). منحة العلام في شرح بلوغ المرام، لعبد الله الفوزان (10/ 231). توضيح الأحكام من بلوغ المرام، للبسام (7/ 424).