"Son of Adam! You seek the world as if your life depended on it, and you seek the Hereafter as if you have no need of it! You will acquire what you need from this world even if you do not run after it, but you will only attain the Hereafter if you run after it. So be aware of your true condition!"
"If his mind is clear, he will have insight, which is a light in the heart, with which he will see the promise and the threat, Paradise and Hell, and what Allaah سبحانه و تعالى has prepared for in each for His friends and His enemies, respectively.
He will see, in his mind's eye, the people coming forth from their graves, hastening towards the call of Truth; the angels coming down from the heavens and surrounding them, and Allaah سبحانه و تعالى coming to His throne which is set up for judgement; the earth filled with His light and the Book being set forth; the Prophets عليهم الصلاة والسلام and the martyrs being brought; the scale being set up and the records flying into their owner's hands; the disputants being brought together; every creditor hanging onto his opponent; the appearance of the hawd (cistern) and the bringing near of its cups; intense thirst, but only a few being allowed to drink; the setting up of the bridge and the jostling of the people to cross over it; the sharing out of lights because the bridge to be crossed is very dark; the Fire of Hell, parts of it consuming other parts beneath the bridge; the huge numbers of those who fall into the Fire, many times more than the numbers of those who are saved.
When his mind's eye is opened to all of this, one of the stages of the Hereafter will dwell in his heart, so he will see that the Hereafter will abide forever whereas this world is just a transient, passing thing."
"A narration mentions, 'The testification that "None has the right to be worshipped save Allaah," continuously defends those who say it until they give preference to the world over the religion. When they do this, it will be rejected of them and it will be said to them, "You have lied."' 
This is born testimony by the authentic hadeeth in which the Prophet صلى الله عليه وسلم said, 'May the servant of the deenaar perish, may the servant of the dirham perish, may the servant of bordered silk clothes perish, may the servant of luxurious cloaks perish; may he perish and meet with failure, and if he is pricked with a thorn, may it never come out!' 
This proves that whoever loves something and follows it, making it his goal and objective, basing his allegience and enmity on it, has worshipped it.
There is a narration reported on the authority of Abu Umaamah رضي الله عنه that the Prophet صلى الله عليه وسلم said, 'There is no god worshipped under the shade of the sky that is more severe with Allaah than desires that are followed.' The isnaad is da'eef.  
"And who could be more astray than someone who follows his whims and desires without any guidance from Allaah?" (Soorah al-Qasas, 28:50)
"...and do not follow your whims and desires, letting them misguide you from the Way of Allaah." (Soorah Saad, 38:26)
"Have you seen him who takes his whims and desires to be his god..." (Soorah al-Jaathiyah, 45:23)
 Suyootee, al-Jaami' al-Kabeer said, 'Recorded by Ibn an-Najjaar on the authority of Zayd Ibn al-Arqam (may Allaah be pleased with him).'
A similar hadeeth is recorded by Bazzaar #2944 on the authority of Abu Hurayrah (may Allaah be pleased with him). Haythamee, vol 7, p277, said that is contains a very weak narrator.
A similar hadeeth is recorded by Abu Ya'laa and Bayhaqee, Shu'ab al-Eemaan on the authority of Anas (may Allaah be pleased with him). 'Iraaqee #1612 said that the isnaad was da'eef (weak) and mentioned that Tabaraanee, al-Awsat, recorded a similar hadeeth on the authority of Ummul Mu'mineen 'Aa'ishah (may Allaah be pleased with her) and that it is also da'eef.
 al-Bukhaaree #2877 on the authority of Abu Hurayrah (may Allaah be pleased with him) without mention of 'bordered silk clothes,' which is found in the narration of Ibn Maajah #4135-4136
Sayyiduna 'Abdullaah Ibn Mas'ood رضي الله عنه said to his companions, "You fast and pray more than the Companions رضي الله عنهم of the Messenger of Allaah صلى الله عليه وسلم, but they were better than you."
They asked, "How so?"
He replied, "They were more abstinent of this world than you and more desirous of the Hereafter." 
al-Haafidh Ibn Rajab al-Hanbalee رحمه الله said, "Hence he indicated that the superiority of the Companions رضي الله عنهم lay in the attachment of their hearts to the Hereafter, their desire for it, their turning away from this world, and their thinking little of it even if it be readily available to them. Their hearts were empty of the world and filled with the Hereafter. This is what they inherited from the Messenger of Allaah صلى الله عليه وسلم. He was one whose heart was most devoid of this world and attached to Allaah سبحانه و تعالى and the Abode of the Hereafter, this despite outwardly interacting with the creation, fulfilling the duties of Prophethood, and implementing the politics of the religion and world." 
"Indeed, the status of the people of this world that they go to (i.e. judge by) is money."
In another narration, the Messenger of Allaah صلى الله عليه وسلم concluded this hadeeth by stating,
"...the true nobility is taqwa." 
Shaykh ul Islaam Ibn Taymiyyah رحمه الله said,
"The money that a true believer deeds to support himself with is comparable to the donkey that he rides, and the carpet that he sits on - nay, rather the toilet that he relieves himself in - for he has a need for these things, but they do not occupy a status (in his heart)."
 Reported by at-Tirmidhi (2/222) who considered it hasan saheeh ghareeb; Ibn Majah (#4219) (and al-Busayri pointed out that its chain is weak); Ahmad (5/361); al-Hakim (2/163) who considered it saheeh and adh-Dhahabi agreed with him; Ibn Hibban (#699 and 700 - Ibn Bilibban's editing) and others. Al-Busayri is correct that the chain of Ibn Majah is weak; however, the hadeeth is reported with another chain in the other books, and therefore at-Tirmidhi's verdict that it is hasan is correct, and this is the opinion of Shu'ayb al-Arna'ut and Shaykh al-Albani (see Irwa al-Ghaleel, #1870 and 1871)
"Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers, evil-doers), and (there is) Forgiveness from Allah and (His) Good Pleasure (for the believers, good-doers), whereas the life of this world is only a deceiving enjoyment." (Soorah al-Hadeed, 57:20)
Imaam 'Abdur Rahmaan Ibn Naasir as-Sa'dee رحمه الله writes,
"In this verse, Allaah سبحانه و تعالى informs us of the true nature of this world, and what it is really based on, and He explains its end, and the end of the people in it. He informs us that it is a mere play and amusement, so our bodies play in it, and our hearts are amused at it. And we see that this is exactly what the people that are following this world are upon, so you find that they have wasted their entire lives so that they can amuse their hearts. They are in total ingnorance about remembering Allaah سبحانه و تعالى, and what they are about to face of rewards and punishments (in the Hereafter). You see them taking their religion as an amusement and pastime.
And this is in contrast to the people of awareness, and the ones that strive for the Hereafter. Their hearts are alive with the remembrance of Allaah سبحانه و تعالى, and His knowledge, and His love. And they have busied themselves with actions that will bring them closer to Allaah سبحانه و تعالى, whether those actions will benefit themselves only, or also others.
And the phrase, '...zeenah...,' or 'pompness,' means that they will try to beautify themselves in their clothes, food, drinks, the means of transportation, their houses and palaces, their prestige, and other matters.
The phrase, '...mutual boasting amongst you...,' implies that everyone is attached (to this world), trying to outdo others, so that he will be the victor in all its matters. He wishes that he can satisfy all of his desires through it. And (this occurs in money and children), so each one wants to be the one that has more than the other, in money and children. And this is what is occuring amongst those that love this world and are content with it.
But this is in contrast to the one who realises this world and its reality, so he made it a passage, and not the goal. So he competed in coming closer to Allaah سبحانه و تعالى, and he took the necessary means to ensure that he would arrive at the promised destination. So when he sees someone who tries to compete with him in money and children, he instead competes against him with good deeds!
Then, Allaah سبحانه و تعالى draws for us a parable of this world. It is like rain that falls to the earth, and then mixes with the vegetation that is eaten by men and animals, until, when the earth spreads forth its beauty, and the disbelievers - those who cannot see beyond this life - are amazed at its fruits, the command of Allaah سبحانه و تعالى comes upon it. So it is destroyed, and it withers up, and dries, and it returns to its previous state, as if the land never gave any greenery, and as if no beauty were ever seen on it!
And this is how this world is! While it is as its prime for its companion, sprouting forth with beauty, whatever he wants of its treasures he can take, and whenever he wants to obtain anything of it, he finds the doors to achieve it are open, when, all of a sudden, Allaah's decree falls upon it. So all of it is removed from his hands, and his control over it is gone, or he himself is removed from it, so he leaves it with absolutely nothing of it in his hands, having gained nothing from all of it except a shroud (that is placed on the dead body). So woe to him who makes it his goal, and sacrifices everything for it, and strives and devotes his entire life to it!
And as for the actions of the Hereafter, then that is what will truly benefit. It will store for its owner (the fruits of his work), and will accompany him forever. This is why Allaah سبحانه و تعالى stated, 'But in the Hereafter (there is) a severe torment (for the disbelievers), and (there is) Forgiveness from Allaah and (His) Good Pleasure (for the believers).' So, the Hereafter will be one of these two matters only.
As for the punishment, then it will be in the Fire of Hell, and its pits and chains, and all of its horrors. And this will be for one who has made this world his goal, and the end of his journey, so he freely disobeyed Allaah, and rejected His signs, and did not thank Allaah سبحانه و تعالى for all the blessings which he received.
And as for the Forgiveness from Allaah سبحانه و تعالى for one's sins, and the absolvement of all punishment, and the pleasure of Allaah, then this will be for one who strived for the Abode of Enjoyment (Paradise) - the one who realised the true nature of this world, and therefore strived a real striving for the Hereafter.
So all of this should make us lessen our desires for this world, and increase our desire for the Hereafter, and this is why Allaah سبحانه و تعالى said, 'And indeed, the life of this world is only a deceiving enjoyment.' So, this (life) is an enjoyment that a person can benefit from, and take his needs from. No one except a person of weak mind will be deceived by it, and become content with it, and these are the ones that Allaah سبحانه و تعالى will allow to be deceived by the Deciever (Shaytaan)."
Imam Muslim رحمه الله has reported on the authority of Sayyiduna Abu Hurayrah رضي الله عنه that he said: The Messenger of Allaah صلى الله عليه وسلم said:
"This world is the prison of the mu'min (believer) and the garden of the kaafir (disbeliever)."
Commenting on this Hadeeth, Imam al-Qurtubi رحمه الله writes,
"This world is a prison because in it the mu'min is fettered by the restrictions imposed by divinely legislated obligations. He thus has no freedom of movement or stillness save insofar as the law makes him room for that, thereby loosening the shackle on him and enabling him to carry out an action or abstain from it, as the case might be, with all the varieties of affliction and ordeal entailed for him by the above. In addition, in this prison he experiences the utmost degree of fear and alarming anxiety, since he does not know which action is going to seal off his earthly life.
The kaafir, by contrast, is set loose from such obligations, is safe from those sources of alarm, devotes himself to his pleasures, persistently pursues his appetites with eager earnestness, and is deceived by the (apparent) assistance lent him by the passing of the days, eating and enjoying himself in the manner of beasts, until he soon awakens from these dreams and ends up in the unwanted prison.
Sahl as-Su'luki رحمه الله, the Hanafi jurisprudent from the region of Khurasan, used to conjoin leadership in matters of deen and dunya alike. One day, while with his escort of attendants, he was in the heater of a public bath, when a jew in tatters, exiting his hostel slowly, came forward to him and said: 'Are you not those narrating from your Prophet صلى الله عليه وسلم that this world is the prison of the believer and the garden of the unbeliever who covers up the truth? I, for that matter, am a kaafir slave, yet you see what my condition is, whereas you are a mu'min and your condition is in front of your eyes.'
Sahl as-Su'luki رحمه الله intuitively replied to him at once: 'If you end up tomorrow in Allaah's punishment, this (world) is your garden, and if I end up in Allaah's bliss and in His satisfaction, this (world) is my prison.'
People were astonished by his sharp understanding and expressive proficiency. This narration is very authentic.
As for the hasan hadeeth (on this issue), the following has been related: 'This world is the mu'min's prison and barren land. When he departs from this world he departs from the prison and the arid soil.' Abu Bakr Ibn al-'Arabi رحمه الله mentioned it in his book Siraj al-Murideen."
[The Secrets of Asceticism (English Translation of the 3rd Part of "Qam al-Hirsi Bi al-Zuhdi Wa al-Qana'ah")]
"There are two characteristics which, even though Allaah سبحانه و تعالى does not punish us for them, are reason enough for our punishment: we are overjoyed at a small gain that we receive from this world, and yet Allaah سبحانه و تعالى has never seen us so happy for a good deed that we do, and we are so worried about a small matter that has missed us concerning this world, and yet Allaah سبحانه و تعالى has never seen us so worried about a sin that we commit." 
 Of the major students of the Taabi'een رحمة الله عليهم. Sufyan Ibn 'Uyaynah رحمه الله said, "There were three people in Kufah, if they were told, 'You are going to die tomorrow' they would not have been able to increase any of their good deeds (due to the fact that they were doing so many). Of them is Muhammad Ibn Suqah." (See at-Tahdheeb at-Tahdheeb, 3/584)
Sayyiduna 'Abdullah Ibn Shakheer رضي الله عنه reported:
"I entered upon the Prophet صلى الله عليه وسلم and he was reciting Soorah at-Takaathur. He said,
'The son of Adam cries out: "My money! My money!" But do you have, O son of Adam, anything of your money, except that which you eat, so it is wasted, or that which you wear, so it wears out, or that which you gave as charity, so you have sent forth (to get its rewards in the Hereafter)?'"
"I heard Muhammad Ibn Sabeeh رحمه الله saying: 'I was informed that when a person is placed in his grave [and he has sinned] he is punished or encountered by what he detests. The earth will call him saying: "O you who was befooled with the appearance of this wordly life! Why did you not learn a lesson from those who were befooled with this worldly life, then they were removed and buried underneath?"'"
[Ahwal al-Quboor, p. 26; Ihyaa' 'Uloomud-Deen, 4/482]
Sayyiduna 'Abdullaah Ibn Mas'ood رضي الله عنه said,
"The Messenger of Allaah صلى الله عليه وسلم said to us one day: 'Be shy of Allaah سبحانه و تعالى as you should truly be shy of Him.'
We said, 'We are shy (of Allaah سبحانه و تعالى), O Prophet صلى الله عليه وسلم.'
He said, 'It is much more than that. He who is truly shy of Allaah سبحانه و تعالى, let him preserve his head and what is perceives, let him preserve his stomach and what it desires, let him remember death and afflictions, and he who desires the Hereafter abandons the adornments of this world. He who performs all these, is the one who is shy of Allaah سبحانه و تعالى as he should be.'"
[Sunan at-Tirmidhi (2575), Imam Ahmad رحمه الله in his Musnad (1/387) and al-Hakim]
"I have divorced this world finally and irrevocably three times and have turned to my Lord alone, and called upon Him for help, 'O my Lord! I supplicate to you with the supplication of one who has nobody left but you.'"
"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 in obedience to Allaah سبحانه و تعالى, and as for the craving which is an affliction, then it is a person's craving after this world."
This cannot be undone and I am sure it will be greatly appreciated.
We apologise but you have been denied access to report posts in this thread. This could be due to excessively reporting posts and not understanding our forum rules. For assistance or information, please use the forum help thread to request more information. Jazakallah