Sajdha Other than Allah is Haram -Tahir-ul-qadri sajda video

Reason of sharing Tahir-ul-qadri sajda video is for raising our voices against these kinds of peoples who associate things with Islam which are actually not allowed in Islam, and are prohibited strongly.
Sajdha Other than Allah is Haram.

First read the lyric of qawali that is being sung in this video

1) Jahan Jahan nazar aye tu "Tahir" karain hm "Sajda"
2) Kaaba ho ya boott khana iss sy nahi koi matlab
3) Peenay ko tu pee loonga per shart zara si ha ......baghdad ka saqi ho or Minhaj ka maay khana
4) Bey-Dam teri qismat mein hain sajday issi daar k, choota ha na chootay ga "sangay-dare-jana"

Secondly I want you to please see attentionally in video of Dr Tahir-ul-Qadri that may be one of the person's may or may not he is, kissing his feet otherwise all of them are doing "Sajda" on in-front him at the cushion that is being placed there and you see that his feet are behind the upper cushion, besides all these observations you can hear in Qawali, they are saying themselves that they are doing Sajda and "Tahir ul Qadri" is appreciating them to continue...Shame to them may Allah guide a true path according to Quran and Sunnah.

Abh Tahir ul qadri na aozbillah. Allah Kay barabar ho gay hain , kay usko( khinzeer) sajda karna par raha hay...


Lanat Ullah par rahi ho gi in stupid par jo Allah ki shaan ko apni shan bana baiathay. aur Qiamat kay din yeh Buray logon kay saath utha ay ja ay gay. agar inhon nay Allah say maaufi na maangi tu




Dr Muhammad Tahir-ul-Qadri sajda video

Khatam-e-Nabuwat Aur Takmeel-e-Risalat

Important Bayan's by Dr Israr Ahmed regarding the Ahmadiyya Community disbelieves about Khatam-e-Nabuwat
Khatam-e-Nabuwat Aur Takmeel-e-Risalat (Part 1)


Khatam-e-Nabuwat Aur Takmeel-e-Risalat (Part 2)


Khatam-e-Nabuwat Aur Takmeel-e-Risalat (Part 3)


Khatam-e-Nabuwat Aur Takmeel-e-Risalat (Part 4)


Khatam-e-Nabuwat Aur Takmeel-e-Risalat (Part 5)


Khatam-e-Nabuwat Aur Takmeel-e-Risalat (Part 6)


Khatam-e-Nabuwat Aur Takmeel-e-Risalat (Part 7)


Khatam-e-Nabuwat Aur Takmeel-e-Risalat (Part 8)


Khatam-e-Nabuwat Aur Takmeel-e-Risalat (Part 9)


Khatam-e-Nabuwat Aur Takmeel-e-Risalat (Part 10)

Some General Knowledge About Holy Quran

Q: How many Sura are in Holy Quran ?
114
Q: How many Verses are in Holy Quran ?
6666

Q: How many dots are in Holy Quran ?
1015030

Q: How many over bar (zaber) are in Holy Quran ?
93243

Q: How many under bar ( Zaer ) are in Holy Quran ?
39586

Q: How many Ruque are in Holy Quran ?
1000

Q: How many stop ( Waqf ) are in Holy Quran ?
5098

Q: How many Thashdeed are in Holy Quran ?
19253

Q: How many letters are in Holy Quran ?
323671

Q: How many pesh are in Holy Quran ?
4808

Q: How many Madd are in Holy Quran ?
1771

Q: How many words are in Holy Quran ?
77701

Q: How many parts of Holy Quran ?
30

Q: How many time Besmillah Al-Rahmaan Al-Raheem is repeated ?
114

Q: How many Sura start with Besmillah Al-Rahmaan Al-Raheem ?
113

Q: How many time the word 'Quran' is repeated in Holy Quran ?
70

Q: Which is the longest Sura of Holy Quran ?
Al-Baqarah.

Q: Which is the best drink mentioned in Holy Quran ?
Milk.

Q: The best eatable thing mentioned inHoly Quran is ?
Honey.

Q: Which is the shortest Sura of Holy Quran ?
Qausar.

Q: The longest verse of Holy Quran is in which Sura?
Al-Baqarah No.282

Q: The most disliked thing by the God though Halal is ?
Divorce

Q: Which letter is used for the most time in Holy Quran.?
Alaph

Q: Which letter is used for the lest time in Holy Quran ?
Zaa.

Q: Which is the best night mentioned in Holy Quran ?
Night of Qadar.

Q: Which is the best month mentioned in Holy Quran ?
Ramzan.

Q: Which is the biggest animal mentioned in Holy Quran ?
Elephant.

Q: Which is the smallest animal mentioned in Holy Quran ?
Mosquito

Q: How many words are in the longest Sura of Holy Quran ?
25500

Q: How many words are in the smallest Sura of Holy Quran ?
42

Q: Which Sura of Holy Quran is called the mother of Quran ?
Sura Hamd

Q: How many Sura start with Al-Hamdullelah ?
Five: Hamd, Inaam, Kahf, Saba & Fatr.

Q: Which Sura has the same number of verses as the number of Sura of Holy Quran ?
Taqveer, 114 verses.

Q: How many Sura's name is only one letter ?
Three: Qaf, Sad & Noon.

Q: How many Sura start with word " Inna " ?
Four sura - Fatha, Nuh,Qadr, Qausar.

Q: Which Sura has the number of its verses equal to the number of Masumeen ?
Saf, 14 verses.

Q: Which sura are called Musabbahat ?
Esra, Hadeed, Hsar, Juma, Taghabun & Aala.

Q: How many sura are Makkahi and how many are Madni ?
Macci 86, Madni 28.

Q: Which sura is on the name of tribe of Holy Prophet ?
Quresh

Q: Which sura is called the heart of Holy Quran ?
Yaseen.

Q: In which sura the name of Allah is repeated five time ?
Sura al-Haj.

Q: Which sura are named Azaiam ?
Sajdah, Fusselat, Najum & Alaq.

Q: Which sura is on the name of one Holy war ?
Sura Ahzaab.

Q: Which sura is on the name of one metal ?
Sura Hadeed

Q: Which sura does not starts with Bismellah ?
Sura Tauba.

Q: Which sura is called ' Aroos-ul-Quran ?
Sura Rehman.

Q: Which sura is considered as 1/3 of holy Quran ?
Sura Tauheed.

Q: The name of how many sura are with out dot ?
Hamd, Raad, Toor, Room, Masad.

Q: In which sura Besmillah came twice ?
Sura Naml.

Q: How many sura start with the Initials ( Mukette'at )?
29 Sura.

Q: Which Sura was revealed twice ?
Sura Hamd.

Q: In which Sura the back biter are condemned ?
Sura Humzah.

Q: In which Sura the name of Allah is repeated in every verse ?
Sura Mujadala.

Q: In which Sura the letter 'Fa' did not come ?
Hamd.

Q: Which Sura are called Muzetain ?
Falk & Nas.

Q: Which are those Sura if their name are reversed remain the same ?
Lael & Tabbat.

Q: Which is that Sura if its first letter is remove becomes the name of one of the city of Saudi Arab ?
Sajdah

Q: Which Sura start with word ' Tabara Kallazi' ?
Mulk & Furkan

Q: Macci Sura were revealed in how many years ?
13 years

Q: Madani Sura were revealed in how many years ?
10 years.

Q: Which sura start with word Kad ?
Mujadala & Momenoon.

Q: Which Sura is related to Hazrat Ali ?
Sura Adiat.

Q: How many Sura are in 30th. Chapter ?
37

Q: Which sura every verse ends with letter 'Dal ' ?
Tauheed.

Q: Which Sura is revealed in respect of Ahllelbayet ?
Sura Dahr.

Q: Which sura every verse ends with letter ' Ra '?
Qauser.

Q: In which sura the creation of human being is mentioned ?
Sura Hijr V-26.

Some Important Hadees

Sex & the Ummah - Safeguard the Generation

Walk into the toy store, and you’ll find “baby” dolls dressed in clothing reminiscent of prostitutes’ outfits. Walk into the clothing store, and prepubescent girls are already being introduced to tank tops, mini skirts, and items of clothing that were once reserved for mature women.

But hey, this is nothing new. It’s been around for a while… and I think that many of us - including myself! - have become somewhat desensitized to this. There are times that we’ll remember how bad it is, but what usually happens is that we cluck over it for a bit and then get distracted by the many other problems we’re facing.

Now, however, I’d like to take the time to address this issue from a couple different angles - both a psychosocial and religious point of view.

In Wendy Shalit’s book “Girls Gone Mild,” she discusses the culture of hypersexualization: how it’s being promoted, through both media and consumerism, how it’s permeated society, and how it has so dangerously affected our lives and mentalities. This article (hat-tip to Nasim Choudhury) makes similar points - the psychosocial ramifications of hypersexualized culture are already evident and recognized even by non-Muslims.

Awareness of sexuality is occurring at a much earlier age today, and almost always with a confused or warped understanding of it. Girls and boys are both growing up insensitively exposed to sights and concepts about the human body that were once discovered at a much slower rate that accommodated their level of mental and emotional maturity.

It doesn’t exist only amongst non-Muslims. Even Muslims are infected with the disease of hypersexualization, and its effects are far-reaching. Girls who wear hijaab still obsess over their weight and their image and try to look older than they are… without the maturity or understanding of what ‘older’ really means.

In addition to general psychological and social effects of hypersexualization, as Muslims there is another dimension that makes the issue even more important for us to be aware of.

The concept of hayaa’ - of modesty and shyness - is one that we Muslims should all be aware of, and prize highly, and do our best to cultivate within ourselves. There are many different kinds of hayaa’, but in this context we’ll deal specifically with modesty relating to our bodies.

In Islam, we have something which we call the ‘awra: the part of our bodies that we try to keep covered as much as possible. In general, although of course it differs with women in respect to the hijaab and so on, the ‘awra can be described as what is between the navel and the knees.

Sheikh Hisham al-Awadhi mentions in his series about Children Around the Messenger that sex education and awareness is supposed to begin at an early age for Muslim children - starting with the understanding that there are certain times and places that they cannot enter without permission. Hopefully this is something that Muslim parents are implementing with their children… but then there’s another kind of sex education that must be addressed. That is, teaching our children how to have respect and modesty regarding their own body, and others.’

It’s not enough to just give kids “the birds and the bees” talk and to make girls start wearing hijaab - indeed, I find that there are far too many girls out there who wear hijaab without even fully understanding the many wisdoms behind it, including that of respect, modesty, and self-esteem. Rather, we have to cultivate within them an understanding that whatever they see outside, whatever they hear from others about their bodies and self-image, there is something far more important to keep in mind: to have taqwa not just in matters of “dos” and “don’ts” but also about our attitude towards our bodies.

Respect your body and have self-confidence. Know that first of all, we don’t cover our bodies because we’re ashamed of it - rather, we’re proud of it and respect it. Allah created us in the best of ways, with body parts that both look good (well… mostly!) and perform neccessary functions. However, just ‘cuz we look good doesn’t mean that we should be showing it off to the whole world! (BTW, this goes for men also - please, no Speedos! Those don’t even look good.)

I think it’s of especial importance to get this message across to young girls: hijaabi or not, most girls have issues with their self-esteem and self-image, especially in this society where so much emphasis is placed on making oneself physically attractive. In addition to making them realize that it’s what’s on the inside that counts, we can’t forget that it’s human nature to want to be beautiful - in the same series, Hesham al-Awadhi reminds parents to make their daughters feel good by complimenting her on her beauty inside the house. Notice when she’s wearing a new outfit, tell her how the colour looks great with her eyes, how lovely she is, etc. In this way, by knowing that others - who are allowed to see her beauty(i.e. her mahaarim) - think she’s beautiful, there’ll be less of a need for her to desire others’ approval of her attractiveness.

Respect others’ bodies. Whether it’s a kaafir or a Muslim, a man or a woman, covered or naked… have respect and shyness for their bodies. Don’t look at what’s not permissable to look at; don’t behave in a manner that’s contrary to the entire concept of hayaa’. Lower your gaze and have good manners. Far too often have I seen hijaabi girls giggling over a model, actor, or even a brother at a community function; similarly, stories about men ogling hijaabis or drooling over non-Muslim women disgust me because that’s NOT how a Muslim is supposed to act at any time, towards anyone.

Just as girls need a bit of help with the first point, I think parents need to spend more time teaching boys about the second. Part of chivalry is to have respect for women and treat them decently no matter how they’re dressed - to truly lower the gaze and behave as the Prophet (sallallaahu ‘alaihi wa sallam) did towards women. It needs to start when they’re young, and reinforced as preteens and young teens, so that it will stick with them as adult men who have to deal with women in many different kinds of situations. An example of this are my brothers - although they’re only 12 and 13, they feel shy whenever they pass by a woman (or a picture of a woman) who is indecently dressed. They’ll make a point of averting their gaze, but still treat whoever it is with respect by speaking politely. Sadly, there aren’t many kids like that these days - may Allah them and keep them strong upon Islam, ameen!

Another problem that I know many parents struggle with is trying to teach their kids that the pictures of half-naked men and women on advertisements, billboards, TV, etc. are not acceptable Islamically. I believe that this issue is related to the point above: having respect for other people’s bodies. A somewhat uncomfortable question that younger kids might bring up (usually at most inopportune moments!) is something along the lines of, “Mama, why is that lady not wearing any clothes?” or “Baba, why is that man in his underwear?”

This is when, instead of cringing or hissing at them to be quiet or ignoring them, you explain to them about how there are many people who don’t protect their bodies the way we do. Insha’Allah, if you handle it the right way – open, matter-of-factly, but pressing the concept of hayaa’ – your children will grow up knowing that while the human body isn’t something to be ashamed of, it IS something to be cared for, protected, and respected.

Innocence is an endangered species. Instead of ignoring the repercussions of the situation, complaining about it, and not doing anything about it, we have to be proactive in dealing with it. Recognize how it affects our children, and take the necessary measures to address it in an Islamic and psychologically healthy manner.

Good Manners in Islam‏

1] It is related by 'Abdullah bin Amr that the Prophet, peace be upon him, "The best of you are those who possess the best of manners."
- Bukhari and Muslim

2] Abu Hurayrah related to us that the Prophet, peace be upon him, said, "Muslims who possess better morals are the most perfect in Faith."
- Abu Da'ud and Darimi

3] It is related by Abu Darda, he relates that the Prophet, peace be upon him, said, "On the Day of Reckoning, the most weighty item in the Scales of Deeds will be good manners."
- Abu Da'ud and Tirmidhi
Note: This is in addition to fundamental principles of Islam: Salah, Zakah, Sawm and Hajj. [Annotated]

4] It is related by 'Abdullah bin Amr that the Prophet, peace be upon him, said, "Nearest to me among you are those who have better manners."
- Bukhari and Muslim

5] It is related by Jarir bin 'Abdullah that the Prophet, peace be upon him, said, "They will not obtain the mercy of God in whose hearts there is no mercy for others."
- Bukhari and Muslim

6] It is related by 'Abdullah bin Amr bin al-Aas that the Prophet, peace be upon him, said, "God will have mercy upon them that are merciful. Treat kindly the dwellers of the earth; He who dwells in the heaven will treat you kindly."
- Abu Da'ud and Tirmidhi

7] It is related by Abu Hurayrah that a person complained to the Prophet, peace be upon him, of his own hard-heartedness. "Caress the head of the orphan, and feed the poor," the Prophet replied.
- Musnad Ahmad

8] It is related by Abu Hurayrah that the Prophet, peace be upon him, said, "A generous hearted bondsman is nearer to God and men, and he is close to Heaven and far off from Hell; and, surely, an ignorant, but open-handed is dearer to God than a devotee who is a miser."
- Tirmidhi

9] It is related by Abu Hurayrah that the Prophet, peace be upon him, said, "It is the command of the Lord for every bondsman: 'Spend on others. I shall spend on you.'"
- Bukhari and Muslim

10] It is related by Abu Hurayrah that the Prophet, peace be upon him, said, "Miserliness and Faith cannot exist together in anyone's heart."
- Nasai

11] Abu Bakr related to us, saying that the Prophet, peace be upon him, said, "The cheat, the miser, and the one who follows up one's favours with painful reminders of them shall not enter Heaven."
- Tirmidhi

12] It is related by Abu Hurayrah that the Prophet, peace be upon him, said, "Musa bin Imran (the Prophet Moses, peace be upon him), (once), asked the Lord, 'O Lord! Who are the noblest of bondsmen in Your sight?' 'Those who forgive the guilty when they have him/her in their control (and are in a position to take revenge),' the Lord replied."
- Bayhaqi
Note: The practice of the Prophet, peace be upon him, who was the most merciful of men, was that he always forgave those who did a wrong to him, but never failed to punish, according to the Divine Law, men who violated the limits laid down by God. It is related in Bukhari and Muslim, on the authority of 'A'ishah that the Prophet, peace be upon him, never punished anyone in a personal matter, but when a person transgressed against a God-given law, he used to punish him/her by reason of the command of God.

13] It is related by 'Abdullah bin 'Umar that "(Once) person came to the Prophet, peace be upon him, and said, 'O Prophet, how many times should I forgive the fault of my attendant (slave or servant)?' 'The Prophet kept quiet. The questioner, then, asked again, 'How many times should I forgive the fault of my attendant (slave or servant)?' 'Seventy times each day,' replied the Prophet."
- Tirmidhi
Note: What the Prophet, peace be upon him, wanted to stress was that forgiveness was not a thing on which limit could be set. On the other hand, kindliness demanded that a servant should be forgiven even if he was frequently at fault. The figure of seventy on such occasions does not denote the exact number, but profusion.

14] It is related by Hudaifah that the Prophet, peace be upon him, said, "Do not be of those who do (by others) as the others do (by them), and say that we will do them a favour if they do us a favour, and if they will be mean and unjust to us then we, too, will be mean and unjust to them. On the contrary, resolve that you will do good if others do good, and if they do a wrong and act unjustly, even then you will not be unfair to them."
- Tirmidhi

15] Abu Dhar Ghifari related to us that the Prophet, peace be upon him, said, "Let no one of you consider any form or manner of doing good of little value. So, if he has nothing to give to a brother, he should, at least, meet him with a smile on his face. (This, too, is a form of kindness). And when you buy or cook meat, increase the broth, (by putting more water into it), and take out a spoonful from it for your neighbour."
- Tirmidhi

16] It is related by Abu Hurayrah that the Prophet, peace be upon him, said, "A believer is a personification of love. There is no virtue in him who does not love others and the others do not love him."
- Musnad Ahmad and Bayhaqi

Craving for Wealth and its Types

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.
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.”
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 pre-decree (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 Zayd2 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, “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.
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: “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.”
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.”
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).
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),”5 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.