Are Sins done in Makkah multiplied?

Question: Are sins performed in Makkah multiplied? If so, how are they multiplied?

Sheikh Ibn Uthaymeen rahimahullah answered:

“Sins are not multiplied in Makkah from the aspect of quantity; however they are multiplied from the aspect of its punishment being more severe and painful. The evidence that shows sins are not multiplied in quantity is the statement of Allah, the Most High:

مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُ ۥ عَشۡرُ أَمۡثَالِهَا‌ۖ وَمَن جَآءَ بِٱلسَّيِّئَةِ فَلَا يُجۡزَىٰٓ إِلَّا مِثۡلَهَا وَهُمۡ لَا يُظۡلَمُونَ

“Whoever brings a good deed shall have ten times the like thereof to his credit,
and whoever brings an evil deed shall have only the recompense of the like thereof,
and they will not be wronged.”
[Al-An’aam 6:160]

And this was a Makki ayah (i.e. revealed before the Hijra of the Prophet sallallahu ‘alayhi wa sallam) because it is in the chapter al-An’aam. However performing sins in Makkah is as Allah s.w.t. said:

إِنَّ ٱلَّذِينَ كَفَرُواْ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَٱلۡمَسۡجِدِ ٱلۡحَرَامِ ٱلَّذِى جَعَلۡنَـٰهُ لِلنَّاسِ سَوَآءً ٱلۡعَـٰكِفُ فِيهِ وَٱلۡبَادِ‌ۚ وَمَن يُرِدۡ فِيهِ بِإِلۡحَادِۭ بِظُلۡمٍ۬ نُّذِقۡهُ مِنۡ عَذَابٍ أَلِيمٍ۬

“Verily! those who disbelieved and hinder (men) from the Path of Allah,
and from Al-Masjid-al-Haram (at Makkah) which We have made (open) to (all) men,
the dweller in it and the visitor from the country are equal there [as regards its sanctity and pilgrimage (Hajj and ‘Umrah)]. And whoever inclines to evil actions therein or to do wrong, We shall cause him to taste from a painful torment.”
[Al-Hajj 22:25]

Meaning, the punishments for those who perform sins in Makkah are more severe than the punishments for those who perform sins outside of Makkah.

____________
Reference:
Silsilah Liqaa’aat al-Baab al-Maftooh

Preparation for Hajj

Hajj Al-Baqarah 2.197

بسم الله الرحمن الرحيم

If Allah has selected you as a hujjaj this year – alhamdulillah!

If Allah has yet to answer your Hajj du’a – alhamdulillah ‘alaa kuli haal (in all circumstances), because whatever Allah has ordained for us is always good for us. His blessings are not just in what He gives, but also in what He withholds or takes away. Alhamdulillah!

Regardless of our circumstances, most of us know the importance of Hajj, so we long to attain Hajj Mabrur (Hajj that is accepted by Allah). Thus it is really critical for every Muslim to learn about Hajj, its manasik (rituals), and its history so that we can be prepared when that call comes, fully appreciating it and utilizing its every moment in the best manner.

Alhamdulillah there are many articles about the importance of Hajj and its manasik that are readily available on the internet, but this post will be focusing on preparation before Hajj, more specifically, on the akhlaq and character that we should be striving for starting now, before the days of Hajj come. Allah s.w.t. specifically mentions 3 traits that must be avoided during Hajj:

The Hajj is (in) the well-known months
So whosoever intends to perform Hajj therein,
then he should not have [rafath], nor commit [fusuq], nor [jidal] during Hajj.
And whatever good you do, Allah knows it.
And take a provision for the journey, but the best provision is At-Taqwa.
So fear Me, O men of understanding [Ulul Albab]!
[Al-Baqarah 2:197]

Rafath, Fusuq, and Jidal
Allah s.w.t. says that one must not do [rafath], [fusuq], and [jidal] during Hajj. Ibn Kathir rahimahullah provided their meanings in his tafseer:

[Rafath] means sexual relation with your spouse, including anything that might lead to it, such as embracing, kissing, and talking -even hinting!- about it or any other similar topics, by both men and women. Rafath also include bad and foul words.

[Fusuq] means all types of sins and disobedience, including cursing others, insulting one another with bad names, and slaughtering animals for other than Allah.

[Jidal] means arguing and getting into disputes.

At this point, we might be thinking that there’s no way we’ll end up doing these things during Hajj – after all, it’s a once in a lifetime opportunity.

But think about it. Out of the many types of disobedience, why are these 3 things mentioned specifically in this ayah?

Because Allah s.w.t. will definitely TEST US especially with these three things during Hajj. Allah s.w.t. is teaching us to not feel safe from falling into sins, because it may be due to our haughtiness or ignorance that will cause us to fall into the very sins we were so confident of not doing. If we ask the experienced hujjaj, they will say that they were tested so many times throughout the journey – confusion and disorder at the immigration, luggage went missing, bus got delayed, weather was strikingly hot, got pushed during tawaf, got bumped during sa’ie, got thrown by a pebble at the jamrah – and so many other incidents that might cause rafath, fusuq or jidal – if we’re not careful!

And one of the more difficult tests comes from our own selves – and that is negative self-talk. Have you seen someone who started off thinking badly about a small minor issue, and then eventually started thinking that everything else is just as bad? When things don’t go as per schedule, some people might start thinking to themselves:

“Why is this so difficult?”
Then… “This group is terrible!”
And then… “I’ve paid so much for this package, but this is the kind of service I get??”
And eventually… “That’s it! I’m never doing Hajj and Umrah again! These people are not worth my time! And everything is so difficult and a waste of my money!”

Negative self-talk can be triggered by something so minor, and if not managed, will eventually consume the thought of that person about everything else. Even if we can be physically patient by not saying anything bad with the tongue, we can still cause damage to our sabr if we constantly do negative self-talk within ourselves. And if we do not manage those negative self-talks, then we’re allowing ourselves to be taken advantage by shaytan, and end up physically acting on those negative emotions. That’s how people end up doing rafath, fusuq or jidal.

So how do we manage negative self-talk?

  1. Stop at the very first layer of negative self-talk, and replace it with something that is good. Instead of thinking “Why is this so difficult?!” replace it by thinking “This is a test from Allah, and He will reward me immensely for my patience.” 
  2. Move away from the scene or person who is causing you distress. For example, if you’re having a hard time with one of the hujjaj, move away from him until you’ve calmed down. Bear in mind that negative self-talk can create false accusations in our thoughts – we might think negatively about a person from the way he talks or treats us, when in reality, that person has absolutely no grudge whatsoever against us. It’s not people’s flaws that we should be focusing on, but rather our own.
  3. It’s your frame – change it. Meaning we can choose to look at the scenario with a different lense. We HAVE the capability to choose to respond in the best manner that will attain the Mercy and Forgiveness of Allah. And the best of frame / manner that will attain such Mercy is by being merciful towards one another. Rasulallah sallallahu ‘alayhi wa sallam said:“The Compassionate One has mercy on those who are merciful. If you show mercy to those who are on the earth, He Who is in the heaven, will show mercy to you.” [Sunan Abi Dawud]

    Developing these beautiful characters must start now, ahead before the days of Hajj come. So if someone is rude to you on the road, choose to be merciful towards him, let him have the way first instead. If you’re in a conversation that is about to get heated, excuse yourself in a respectful manner, remove yourself from the scene, and then come back once you’ve calmed down. Know that these beautiful characteristics are not only important for Hajj, but they’re just as important in every aspect and day of our lives.

The Rewards of Hajj Mabrur
Always, always bear in mind that things will never go 100% smoothly during Hajj, no matter what package or group we’re in. Not everything will go our way, and that is actually part of the ‘ibadah and tests of Hajj.

One may wonder, we are all going for Hajj to do acts of worship, so why are we tested so much during Hajj? Because the rewards of Hajj Mabrur are immense and invaluable. Rasulallah sallallahu ‘alayhi wa sallam said:

“Whoever performed Hajj to this (Sacred) House and did not commit Rafath or Fusuq,
will return sinless, just as the day his mother gave birth to him.”

[Sahih Bukhari]

“And the reward of Hajj Mabrur is nothing except Paradise.”
[Sahih Bukhari]

“Make the Hajj and ‘Umrah follow each other closely,
for they remove poverty and sins
as the bellows removes impurity from iron and gold and silver,
and an accepted Hajj brings no less a reward than Paradise.”
[Sunan An-Nasaa’i]

If we want to come back to Allah s.w.t., rebuild that connection with Him with a clean slate, then there is nothing more beautiful than coming out of Hajj Mabrur completely sinless like the first day we were born. And on top of that, Rasulallah sallallahu ‘alayhi wa salaam specifically said that an accepted Hajj brings no reward EXCEPT Jannah. Subhanallah.

These great rewards will not be given away to anyone so easily. So all these tests that we will face during Hajj are simply prerequisites for us to attain these rewards. Rejoice when Allah tests you, be patient when He does, and always think well of your Rabb for He is The Most Merciful and is never unjust to His creations.

Ulul Albab – The People of Intellect
Notice that Allah s.w.t. mentions [Ulul Albab] in the ayah that we talked earlier:

The Hajj is (in) the well-known months
So whosoever intends to perform Hajj therein,
then he should not have rafath, nor commit fusuq, nor jidal during the Hajj.
And whatever good you do, Allah knows it.
And take a provision for the journey, but the best provision is At-Taqwa.
So fear Me, O men of understanding [Ulul Albab]!
[Al-Baqarah 2:197]

One of the wisdoms why Allah s.w.t. mentions Ulul Albab in this ayah about Hajj is because we must have knowledge in order to attain Hajj Mabrur, and the best of sources to attain authentic knowledge is the Qur’an and the Sunnah. Hajj Mabrur is free from shirk – and the smallest form of shirk is pride – as well as bid’ah. Every hujjaj who aspires to attain Hajj Mabrur must follow the Sunnah of Rasulallah sallallahu ‘alayhi wa sallam as close as possible to the best of their capability.

Ulul Albab does not just mean people of knowledge, but they’re also people who do a lot of thinking and reflecting. Hajj is an act of ‘ibadah that requires us to do a lot of contemplation. When something seemingly bad happened to us, do not complain, instead listen to the unsaid. When we are tested, always take ourselves to account – muhasabah, seek what Allah is teaching us through that test for everything that happens has a reason and lesson.

May Allah s.w.t. allow all of us to do Hajj in the best way possible that is most pleasing to Him, and grant us all Hajj Mabrur – Allahumma ameen!

[Al-Ghashiyah 88:8-11] Lofty Jannah

(Other) faces that Day will be joyful. Glad with their endeavor. In a lofty Jannah.
Where they shall neither hear harmful speech nor falsehood.
[Al-Ghashiyah 88: 8-11]

Have you always wondered why Jannah is always described as high gardens in the Qur’an? When we travel or go on a road trip, don’t we normally stop upon reaching higher grounds – where we can see far? When we go to a hotel, we want the top floor because we want the view. We go hiking on top of the hill, because that’s the most beautiful part. The most expensive property in real estate is the one with the best kind of view!

And on top of that, Allah s.w.t. says there will be no useless, lewd, obnoxious speech in Jannah. One of the pleasures of Jannah is that there will be no bad talks, and we may wonder: What’s the big deal? Because in this dunya, no matter how rich or successful we may be, if someone – especially our loved ones – talk to us in a hurtful way, will all our wealth and success protect us from not feeling hurt? We can have the best property, be the wealthiest person, but hurtful words can take all those pleasure away. This is one of the gifts in Jannah.

The passage continues:

Therein will be a running spring.
Therein will be thrones raised high.
And cups set at hand.
And cushions set in rows.
And rich carpets (all) spread out.
[Al-Ghashiyah 88:12-16]

These are the beautiful estates, which no eyes nor mind could ever imagine, that will be granted to the believers.

May Allah s.w.t. grant us all Jannatul Firdaus.

[Yunus 10:26] Strive Hard To Be a Muhsin

Yunus10-26

For those who have done good [ahsanu] is the best and even more…
[Yunus 10:26]

From this short part of an ayah, comes a super important core message for all Muslims:

Don’t settle as you are right now, strive hard to be a Muhsin!

Allah s.w.t. says, “For those who have done good, is the best, and even more.” Scholars said that the ‘best’ refers to the best reward, i.e. Jannah and all the treasures that it contains; while the word ‘even more’ means that on top of all the immensely beautiful treasures that Allah will give the believers in Jannah – He will grant the honor of looking at His Noble Face – and this is the increase that is far greater than anything that had ever been given.

Ibn al-Qayyim rahimahullah wrote in his Madaarij as-Saalikeen that one of the greatest joys of Jannah is that of gazing upon the Countenance of Allah, hearing His Words, the delight of being close to Him, and attaining His Pleasure. There is no comparison between what Jannah contains – the delightful food, drink, clothing and images – than this sublime joy. The least of His Good Pleasure is far greater than Jannah and all that it contains. This should be our aim – that we want to be granted the honor of looking at the Countenance of our Rabb.

We learn in several ahadith that the believers will be granted this honor, but the ayah above specifically highlights a special type of believer. Allah s.w.t. says:

“For those who have done good [ahsanu] is the best [al-husna] and even more…”

From the word [ahsanu], we learn that this specifically refers to the Muhsin. Allah s.w.t. is saying: For the Muhsin, is the BEST, and EVEN MORE! Allah s.w.t. honors the Muhsin in this ayah, granting them with the best of THE BEST rewards – because the Muhsin is THE BEST of all Muslims.

Jibril a.s. asked: “O Muhammad! Inform me about Islam.”
Rasulallah (ﷺ) replied: “Islam is that you should testify that there is no deity worthy of worship except Allah, and that Muhammad is His Messenger (ﷺ), that you should perform salah, pay the zakah, fast during Ramadhan, and perform Hajj to the House (the Ka’bah) if you can find a way to it (or find the means for making the journey).”

He went on to ask: “Inform me about Iman.”
He (ﷺ) answered, “It is that you believe in Allah, and His angels, and His Books, and His Messengers, and in the Last Day, and in fate (qadr), both in its good and in its evil aspects.”

He went on to ask: “Inform me about Ihsan.”
He (ﷺ) answered, “It is that you should serve Allah as though you could see Him, although you cannot see Him, He can see you.
[Sahih Muslim]

From this hadith, scholars consider Islam, Iman, and Ihsan as the three stages in the path towards Allah s.w.t.:

The first level is Islam – becoming a Muslim, by pushing and bringing ourselves to do the actions that Allah s.w.t. has commanded us to do. When the word Islam is used in conjunction with the word Iman, as per this article, it refers to outward / physical actions and words – i.e. the physical actions conform to what Allah s.w.t. has commanded us to do.

The second level is Iman – becoming a Mu’min, where we are not only doing what has been commanded by Allah, but we’re beginning to taste the sweetness of faith. When the word Iman is used in conjunction with the word Islam, it refers to inward beliefs, and actions of the heart.

The third level is Ihsan becoming a Muhsin, which is to worship Allah as if we see Him, and even if we cannot see Him, then know that He sees us. [Al-Ihsan] means to perfect something and complete it. It is derived from al-husun which means al-jamaal (beauty). When it is used in conjunction with either the words Islam and/or Iman, Ihsan means perfecting one’s outward and inward deeds. Remember that a Muslim might not be a Muhsin; a Mu’min might also not be a Muhsin; but a Muhsin is definitely both a Muslim and a Mu’min – encompassing all three qualities. This is the highest degree of Islam.

Note: When the word Islam, Iman, or Ihsan is used alone, there is no difference between them, rather each of them, when used alone, refers to the entire religion.

The ayah says that the Muhsin will be granted to see the Noble Face of Allah s.w.t. in the akhirah, because they are those who truly strive to serve Allah as though they could see Him in this dunya.

“(Ihsan) is that you should serve Allah as though you could see Him,
although you cannot see Him, He can see you.”

Rasulallah ﷺ taught us that Ihsan has two degrees:

The first and the highest degree of Ihsan is [mushahadah] – worshipping Allah as if you can see Him. Whoever worships Allah with awareness of His nearness, and acts as if he is before Allah, and looking at Him, is bound to fear Him and venerate Him. This is a very difficult station to reach but it is attainable.

The second position is [muraqabah] – having sincerity and awareness that Allah is always watching. This person acts with an awareness that Allah sees him. He truly understands that Allah knows all his deeds, hidden and visible, inward and outward, and that nothing is hidden from Him. And this is the minimum station we all should try to achieve, because Allah s.w.t. says:

“For the people of ihsan [Muhsin] – is the best
and even more
(the honor of looking at His Noble Face).”
[Yunus 10:26]

With this in mind, let us reflect our lifestyle.
How often do we remember Allah and that He is watching us? How many times do we hide in our room sinning, whilst forgetting that Allah is Al-Basir? How many times do we backbite, lie, and curse someone, whilst forgetting that Allah is As-Sami’?
How truly far are we from reaching this station?
This is something that we should try to rectify every single moment in our lives. This should be our everyday resolution.

So I remind myself and then to others: Do not think that this station is beyond our reach. Do not aim so low that we think:
“I’m happy if I can get a spot in the entrance of Jannah.”
“Kalau dapat belakang pintu syurga pun cukuplah.”

We need to realize that this is a completely wrong attitude of a believer. Rasulallah (ﷺ) himself said:

“Paradise has one-hundred grades which Allah has reserved for the Mujahidin who fight in His Cause, and the distance between each of two grades is like the distance between the Heaven and the Earth. So, when you ask Allah, ask for Al-Firdaus which is the best and highest part of Paradise.”
[Sahih Bukhari]

Believers always aim high! Because our goal is not just to sneak by the gates of Jannah – but it’s about getting in and at the highest place – for all eternity. And for the Muhsin, who are foremost in doing good, they will be the ones who will be closest to Allah, and in the highest degrees of Jannah. May Allah s.w.t. help us and our loved ones become a Muhsin, Allahumma ameen!

_____________
References:
[1] IslamQA
[2] Abdurrahman.org

[Al-Fajr 89:27-30] Be ‘Ibaad, not ‘Abeed

fajr-27-30

A slave of Allah s.w.t. in the Qur’an is called [‘abd] and it has 2 plurals: [‘Abeed – عَبِيدٌ] and [‘Ibaad – عِبَادٌ]. Both plurals in simple English translation mean “slaves (of Allah)”. However, they actually carry an altogether different meaning from one another!

The plural [‘Ibaad] refers to slaves of Allah s.w.t. who err, who are sinful, who make mistakes – but they always repent to Allah, they have a strong desire to always rectify themselves, and they continuously strive to be a better person than yesterday. If they are already pious, they will struggle to become even better – and all of these are done solely for the sake of Allah s.w.t.

The plural [‘Abeed] also refers to slaves of Allah s.w.t. who err, who are sinful, make mistakes – but these people refuse to repent, they refuse to rectify themselves, and they have no desire in becoming better Muslims and better slaves of their Rabb.

There is no word in the Qur’an that refers to slaves of Allah who are sinless. With the exception of the Anbiya (prophets), every single resident of Jannah was a former sinner in this Dunya. All of us make mistakes. It was narrated from Anas r.a. that Rasulallah sallallahu ‘alayhi wasallam said:

“Every son of Adam commits sin,
and the best of those who commit sin are those who repent.”
[Sunan Ibn Majah | Grade: Hasan]

Therefore, the best slaves of Allah s.w.t. are the [‘Ibaad] – those who do fall in error, but get back up quickly to make tawbah and rectify themselves. [‘Ibaad] is what we should strive to be, not [‘Abeed]. I loved how my ustadh drove this point home with the following ayat. Allah s.w.t. says:

“O (you) the one in (complete) rest and satisfaction!
Come back to your Rabb, Well-pleased and well-pleasing!
Enter you, then, among My slaves [‘Ibaadi],
and enter you My Paradise!”
[Al-Fajr 89: 27-30]

Notice that [‘Ibaad] is used, and notice its placement in the ayah:

“Enter you then among [‘Ibaadi],
and enter you My Paradise.”

There are many tafseer regarding this ayah, but the following is one of them: Before Allah s.w.t. allow us to enter His Jannah, we need to make sure we first enter, enroll, register ourselves – first and foremost – to be His [‘Ibaad]. Meaning, before we can ever dream to be invited to enter Jannah in the Akhirah, we need to rectify ourselves and persist in making tawbah while still in this Dunya. Subhanallah. It gives a whole different perspective!

Consider this hadith:

Rasulallah sallallahu ‘alayhi wasallam said:
“Verily, Allah is more pleased with the repentance of His slave than a person who has his camel in a waterless desert carrying his provision of food and drink and it is lost.
He, having lost all hopes, lies down in shade and is disappointed about his camel; when all of a sudden he finds that camel standing before him. He takes hold of its reins and then out of boundless joy blurts out:
‘O Allah, You are my slave and I am Your Rabb’.
He commits this mistake out of extreme joy”.
[Sahih Muslim]

Allah s.w.t. is MORE PLEASED with the repentance of His slave than this man, who almost died out of hunger and thirst in a scorching desert! Indeed Allah s.w.t. loves to forgive, and loves those who make tawbah. Allah s.w.t. loves the [‘Ibaad] – who do make mistake, but who always return to Allah s.w.t. in humility and repentance.

May Allah s.w.t. help you and me become beloved slaves of our Rabb – Allahumma ameen.

[At-Takwir 81:1] When The Sun [Kuwwirat]

at-takwir-81-1

Ibn Umar narrated that Rasulallah sallallahu ‘alayhi wasallam said:
Whoever wishes to look at the Day of Resurrection as if he is seeing it with his own eye,
then let him recite:
‘When the sun Kuwwirat’ (At-Takwir 81:1)
and ‘When the heaven is cleft sunder’ (82:1)
and ‘When the heaven is split asunder’ (84:1)
[At-Tirmidhi | Graded Hasan]

How true are the statements of Rasulallah sallallahu ‘alayhi wasallam. Hands down, one of the scariest scenes on the Day of Judgment has been told by Allah s.w.t. in Surah At-Takwir. The Surah begins with:

إِذَا الشَّمْسُ كُوِّرَتْ
When the sun is [Kuwwirat]
[At-Takwir 81:1]

This is what will happen to the sun on the Day of Judgement. The translation of this ayah is “When the sun is wound round and lost its light.” Our righteous predecessors said this ayah means:

The sun will be darkened,
The sun will go away,
Its light will go away,
The sun will sink in,
The sun will be thrown down.

Ibn Kathir rahimahullah wrote that At-Takwir means to gather one part of something with another part of it, like the folding of clothes together. Therefore the meaning of Allah’s statement [Kuwwirat] is that:

Part of the sun will be folded up into another part of it.
Then it will be rolled up.
Then it will be thrown away.
And when this is done, its light will go away.

Subhanallah, this short tafsir unnerved me so much. Taking straight from the wiki, the Sun is the star at the center of the Solar System, a nearly perfect sphere of hot plasma, with a diameter about 109 times that of Earth, and its mass is about 330,000 times that of Earth, accounting for about 99.86% of the total mass of the Solar System.

So try to imagine that this great sun, greater than the earth, greater than you and me, will easily be folded up like clothes.
And then it will be easily rolled up.
And its light will easily be snuffed out.

It frightens the soul and truly, it humbles it. It reminds us of our insignificance, of our weakness, and it reminds us that if a great creation such as the sun can easily, EASILY, come to pass, then so will you and I.

So I remind my soul, and then yours, to remember who we really are. Do not let our status, our wealth, our looks, our intellect, our state of happiness / sadness make us forget of our responsibilities as slaves of Allah. Do not let the pleasures of life make us forget the Rabb who gave them to us in the first place. Do not allow these things make us look big in our eyes, when in reality, we might be so insignificantly small in the sight of our Rabb. Do not allow these things to make us forget of the Day when Rasulallah sallallahu ‘alayhi wasallam said:

“The sun and the moon will be rolled up on the Day of Judgement.”
[Sahih Bukhari]

________
Reference:
Tafsir Ibn Kathir

[Al-Muzzammil 73:20] A Motivation To Be Charitable

A motivation for us to be charitable ❤

“…and lend to Allah a goodly loan,
and whatever good you send before you for yourselves,
you will certainly find it with Allah, better and greater in reward…”
[Al-Muzzammil 73:20]

Allah s.w.t. is saying to us do charitable donations, for He s.w.t. will reward for it the best and most abundant of rewards. This is as Allah s.w.t. says:

“Who is he that will lend to Allah a goodly loan
so that He may multiply it to him many times.”
[Al-Baqarah 2:245]

He s.w.t. also says: “And whatever good you send before you for yourselves, you will certainly find it with Allah, better and greater in reward.” What it means is that for all the khayr that we have done, we will get it back, and it will be better than what we kept for ourselves in this worldly life.

Rasulallah sallallahu ‘alayhi wasallam said:
“Who among you considers the wealth of his heirs dearer to him than his own wealth?”
They replied:
“O Allah’s Messenger! There is none among us but loves his own wealth more.”
The Prophet (sallallahu ‘alayhi wasallam) said:
“So his wealth is whatever he spends (in Allah’s Cause) during his life (on good deeds)
while the wealth of his heirs is whatever he leaves after his death.”
[Sahih Bukhari]

____________________
Reference: Tafsir Ibn Kathir