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Hazrat Musturad bin Shaddad says that he heard the Holy Prophet saying: By Allah! The likeness of the world (of the time and its blessings) as compared to the Hereafter (of the time and its blessings) is as if one of you dipped his finger in the sea and then saw what that finger brought back. Is. (Muslim)

Description:
This means that if a person dips his finger in the sea and takes it out, he will see that his finger has come back from the sea with only a drop of water or only one and a half drops of water, so it should be understood that In comparison to the blessings there, the time of the world and all the blessings of the world are as small and inferior as the water of his finger compared to the sea, but the fact is that this parable is just to make people understand. Otherwise, the finite cannot have any relation with the infinite. A drop of water which has come out of the river, in spite of its inferiority and insignificance, has some relation with the sea, but the world has no relation with the Hereafter. ۔ The result of this hadeeth is that man should not be proud of the blessings and comforts of this perishable world, nor should he weep over his hardships and worries, nor should he complain, but according to the teachings of the Prophet (peace and blessings of Allaah be upon him). Say: O Allah! The real life is the life of the hereafter and keep in mind the fact that this world, the field of the hereafter (the harvest of the hereafter) and the life here is only one hour, so instead of wasting this one hour, keep busy in seeking Allah. He is the greatest intellectual.



Hazrat Abu Hurayrah (RA) says that the Holy Prophet (SAW) said: The fire of Hell is covered with lusts, ie, pleasures, and Paradise is covered with hardships and hardships. This narration has been narrated by Bukhari and Muslim, but in Muslim's ) Is the word.

Description:
This means that the hardships and hardships that have to be borne due to the persistence of obedience and worship and the avoidance of lusts and desires are like the veil of paradise and to reach what is behind the veil. Therefore, it is necessary to reach the first veil and lift it. Therefore, if you want to reach heaven, then first lift the veil, that is, to follow the divine commandments and to endure the hardships and hardships of avoiding the desires of the soul. You will have access to heaven somewhere. In the same way, the desires and pleasures of the soul are like the veil of hell. Whoever removes this veil, that is, commits selfishness and lust, will reach Hell. It should be noted that the word lust used in the hadeeth is related to the desires and pleasures of the self which lead to haraam things like drinking alcohol, adultery and backbiting etc., otherwise as far as permissible desires and pleasures are concerned So they lead to hell and do not prevent them from entering heaven, although following the permissible desires and pleasures of the soul also keeps the servant away from the place of closeness and guardianship. The above explanation of the hadeeth also makes it clear that in one of the narrations it has been said that knowledge is the hijab of Allah (ie knowledge is the veil of Allah), so what is the meaning of this sentence? It is as if there is a veil between Allah and the servant. The one who acquires knowledge lifts that veil and when that veil is lifted, the knowledge of Allah is attained.


#jannat #hadith

Jab in baton ko ikhtyar karoge | Tab Kahen Jannat Tak rasaye Hoge | Agar Jannat me jana Chahte ho |




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