Abu Barzah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Man’s feet will not move on the Day of Resurrection before he is asked about his life, how did he consume it, his knowledge, what did he do with it, his wealth, how did he earn it and how did he dispose of it, and about his body, how did he wear it out.”
1. This Hadith, first of all, highlights the importance and value of this transitory life, every breath of which is invaluable. Not a moment of it should, therefore, be wasted in the disobedience of Allah because one shall also be made to account for it.
2. Man shall also be answerable for his knowledge. Here, we find an inducement for acquiring religious knowledge because that alone is beneficial for him. He should make use of his knowledge for winning the pleasure of Allah. If he does not do that then he must think about the justification for not doing so. He must also think how he would be facing Allah on the Day of Resurrection.
3. The question in respect of wealth raised in this Hadith clearly shows that one should earn wealth by legitimate means only and spend it strictly in a lawful manner. If he takes to unfair means of income or squanders it, he will be sinful and required to account for the violation of the Divine injunctions.
4. One should protect his body from everything that is unlawful and force himself to submit to the Divine injunctions. When he is asked to account for neglecting them, it will be difficult for him to escape the consequences of accountability.
In short, this Hadith makes one conscious of the accountability so that one keeps it all the time in view so that he will be saved from humiliation on the Day of Resurrection. How nice would it really be if one bears the accountability of the Day of Resurrection always in mind!
[Riyad as-Saliheen, Book of Miscellany, Chapter 50, Hadith 407]
Abu Dharr (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “I see what you do not see and I hear what you do not hear; heaven has squeaked, and it has right to do so. By Him, in Whose Hand my soul is, there is not a space of four fingers in which there is not an angel who is prostrating his forehead before Allah, the Exalted. By Allah, if you knew what I know, you would laugh little, weep much, and you would not enjoy women in beds, but would go out to the open space beseeching Allah.”
1. This Hadith also highlights the importance of fear of Allah because the more awareness a Muslim has of the Majesty and Magnificence of Allah, the greater shall be the terror in his heart for His punishment and hope of His Mercy. With this state of mind, he will perform greater acts of obedience and abstain more rigidly from sins.
2. The Hadith also mentions the heaven teeming with angels who are all the time prostrating before Allah in worship. When this is the condition of the angels, who do not slack for a moment in the obedience of Allah, how important it is for man to worship Him because he is all the time violating commands of Allah. It is, therefore, incumbent on man to obey Allah and always seek His Help and Refuge.
[Riyad as-Saliheen, Book of Miscellany, Chapter 50, Hadith 406]
Abdullah bin Umar (RA) reported: The Messenger of Allah (SAWS) took hold of my shoulders and said, “Be in the world like a stranger or a wayfarer.”
Ibn `Umar (RA) used to say: “When you survive till the evening, do not expect to live until the morning; and when you survive until the morning, do not expect to live until the evening; (do good deeds) when you are in good health before you fall sick, and (do good deeds) as long as you are alive before death strikes.” [Sahih Bukhari]
Mujahid narrated that Ibn ‘Umar said:
“The Messenger of Allah (SAWS) grabbed me on part of my body and said: ‘Be in the world like a stranger or a passer-by, and count yourself among the inhabitants of the grave.'” Ibn ‘Umar said to me: “When you wake up in the morning, then do not concern yourself with the evening. And when you reach the evening, then do not concern yourself with the morning. Take from your health before your illness, and from your life before your death, for indeed O slave of Allah! You do not know what your description shall be tomorrow.” [Jami’ at-Tirmidhi 2333, Sahih]
A person who will consider this world as a temporary stage, will certainly not like that his clothes be entangled in thorny bushes of this world. The greatest fault of man is that he does not understand this status of the world. In spite of the fact that he is not sure of a moment’s life here, he occupies himself in amassing goods and riches which would last for a hundred years.
[Riyad as-Saliheen, Book of Miscellany, Chapter 55, Hadith 471]
On the authority of Abu al-’Abbas Sahl bin Sa’ad as-Sa’idee (may Allah be pleased with him) who said:
A man came to the Prophet (peace and blessings of Allah be upon him) and said, “O Messenger of Allah, direct me to an act which, if I do it, [will cause] Allah to love me and the people to love me.” So he (peace and blessings of Allah be upon him) said, “Renounce the world (i.e. give-up or control your worldly desires) and Allah will love you, and renounce what people possess (i.e. keep off people’s property) and people will love you.” A hasan hadith related by Ibn Majah and others with good chains of authorities.
Note, though, that the best way to practice Islam is by taking the middle road (i.e. moderation in all things). Islam does not teach us to totally abstain from the mundane things and give up our worldly desires. Humans were created by Allah (SWT) to be naturally inclined to these things and so total abandonment of the same would mean going beyond our nature. As such, the first ‘command’ in the hadith (i.e. renounce the world), only asks us to control our worldly desires and give up anything that a Muslim can probably do without or which could be harmful to his/her life and religion.
Anas (RA) reported: Messenger of Allah (SAWS) said, “He who desires ample provisions and his life be prolonged, should maintain good ties with his blood relations.” [Sahih Bukhari and Sahih Muslim]
One who is benevolent and compassionate towards one’s own relatives stands to gain at least two definite advantages in this world besides the reward in the next. These two advantages are the increase in his subsistence and longevity of life.
Increase in subsistence means that Almighty Allah will increase the quantity of his worldly goods or his means of subsistence will be blessed by Him. Similar is the case of longevity of life. The life of such person is either actually increased (in terms of years) or his life is graced with the Blessings of Allah. Both interpretations are correct.
In a related Hadith, ‘Abdullah ibn ‘Amr reported: “The Prophet, (PBUH), said, ‘A person who maintains ties of kinship is not someone who only does so with those who maintain ties with him. A person who maintains ties of kinship is someone who restores them when they have been cut off.’” [al-Bukhari]
[Riyad as-Saliheen Chapter 40, Hadith 319]