Examples of Life

Imam Ibn Qayyim al-Jawziyyah

Example one:

Man is of three conditions: a condition in wich he is
nothing, and that is the condition preceding his existence. Another
condition takes place between the moment of his death up to absolute
etrnality. His soul still exists, for after it leaves the body, it
goes either to the Paradise or to the Fire. Then it is brought back
to his body in order to receive his account and to abide in one of
the two homes for good. Between these two conditions there is a
middle one. It starts from the moment he exists until the moment he
dies and it represents the days of his life time. If he counts how
long his life is in comparison with either of the other two
conditions, he will find it equal to not one moment of the time of
the world. Whoever looks at the world this way will never resort to
it, nor will he care how he spends his days in it, suffering
hardships or enjoying its pleasure. having known this fact, the
Prophet(sallalahu 'alayhi wa sallam) never cared about the world, he
said:

"I have nothing to do with this world. My similitude and its is as
the similitude of a traveler, who spent the noon time under the
shade of a tree, then he left it and went away."

He also said:

"The position of the World in the Hereafter is like (the quantity of
water) that one of you gets when he puts his finger in the sea; so
let him see (the value of) what he has got."

Jesus('alayhi sallam) referred to the same point saying:

"The world is like a bridge, so cross it but do not populate it."
This is a sound example, for life is a bridge to the Hereafter; the
cradle is the first part of the bridge, and the grave is its second
part at the end of it. Some people have crossed half of the bridge,
some others have crossed two thirds of it, and some others still
have only one step before the end although they do not know this. In
all events, people must cross it.
Hence, it is very foolish of him who should stay on the bridge to
decorate it with different forms of ornaments, while he is entitled
to pass over it steadily.

Example two:

The wordly lusts resemble the position of delicious
food in the stomach. By death, man will have found that the wordly
lusts are most despised, and ugly just as delicious food when it has
been digested. The more delicious, meaty and sweet food is, the more
squalid excrement it produces. By the same token, every lust that
wich is nearer to and more influential on the heart is more harmful
to man when dying. Moreover, it is like the grief afflicted as a
result of losing one's close beloved. Such grief is always as strong
as how much one loved his intimate companion.

In Musnad, The Prophet(sallalahu 'alayhi wa sallam) is reported to
have said to Ad-Dahhak Ibn Sufiyan:

"Is it not that you get your food served with salt and spice then
you drink water and milk (after eating)? He said: "Yes." The Prophet
(sallalahu 'alayhi wa sallam)said: Where does it go?" Ad-Dahhak
said: "To the place you know." Thereupon the Prophet
(sallalahu 'alayhi wa sallam) said: "Verily Allah has set the
similitude of the world to be like the (excrement) the children of
Adam produce."
One of the Early Muslims said to his companions:
"Come with me to show you what the world is. He then accompanied
them to a dunghill and said, "Look at their fruits, chickens, honey
and fats!"

Example three:

This is an example of the world and its people in
their distractedness by its pleasure that they become oblivious of
the Hereafter, and of their regrets afterwards.

The similitude of its people in their inadvertence is like the folk
who traveled on a ship. The ship landed at an island. Its captain
ordered them to go and relieve themselves so quickly lest they
should lose the ship.

They went around the island. Some of them finished and came quickly
straight back to the ship. These found the ship empty and rested in
the best and most comfortable places.

Some others stood for a while in the island to have a look at its
flowers and wondrous lights, listening to the melodies of its birds,
and enjoying its beautiful stones. Suddenly they remembered that
they might have missed the ship, and the danger of such loss. They
returned quickly but found only narrow places.

A third group eagerly collected as much as they could of those
beautiful stones and wondrous flowers. However, when they came back
to the ship, they found only narrow places, wich grew narrower by
their loads, wich overburdened them. As a result, and because they
found no place to rest their loads, they had to bear them on their
shoulders with bitter regret. The flowers wilted, and began to have
a rotten scent, wich harmed their collectors.

Another group penetrated deep into the island and forgot the ship.
They did not hear the captain calling out to the travelers when the
ship was about to leave. This was because this group was busy with
their amusement, eating fruits, smelling flowers and enjoying the
beauty of the stones.In their folly, they were always afraid that a
lion might suddenly attack them, that a branch might wound them,
that a thorn of the island might tear their clothes and violate
their privates, or of a strenuous horrible sound. Some of these folk
had caught the ship but found it full and they were left behind and
died on the coast. Some others were so busy with amusement, that
they were preyed upon by wild animals and bitten by snakes. Some
others died because they had lost their way back.

This is the example of the people of the world who are so
preoccupied with their worldly affairs that they are oblivious of
their destiny in the Hereafter. How foolish it is of those who have
minds to let themselves be seduced by perishable shells and plants,
that they stumble on their way to salvation and lose it...

EXAMPLE FOUR:

For people's deception with the world and the weakness
of their belief in the Hereafter Ibn Abud-Duniya reported that Al-
Hasan said: someone told me that Allah's Messenger(saws) said to his
Companions,

"My similitude, yours and that of the world is as the similitude of
the folk who entered a sandy desert. They went on until they did not
know wether the distance they had finished was farther than the rest
of the desert. By then, they had run out of the stored supplies,
they were upset and stopped in the middle of the desert. They became
sure that death was approaching.

Meanwhile, a wetheaded man in a cloak appeared in the distance. They
said, "He must be coming from the countryside not too far away."
When he reached them the man said,
"O people! What is the matter with you?"
They said, "It is what you may observe right here."
He said, "What will you give me in reward if I guide you to
gratifying water and green gardens?"
They said, "We shall do everything you ask for."
Thereupon the man said, "Give me your promise and covenant(swearing)
by Allah."
The Prophet(saws) said, "The folk gave him their promise and covenant
(swearing) by Allah that they would do everything he would ask for,
then he guided them to the water and the green gardens." The Prophet
(saws) said, "The man stayed with them for some time until he said,
"O people! Let us go off."
They asked, "Where to?"
He said, "To another zone of water and gardens."
The Prophet(saws) said, "The majority of the folk said, "By Allah,
we found this place after we had thought we would never do, and what
shall we do with a better living?"
The Prophet(saws) said, "The minority of the folk said, "Did you not
give the man your promise and covenant(swearing) by Allah that you
would do everything he asks, and he was truthful with you? Then, by
Allah, he will be truthful with you this time too."
Soon left the man with those who followed him, while the rest of
them stayed. Their enemy took them suddenly, and they were captured
or executed."

EXAMPLE FIVE:

The world and its people as referred to in some
Prophetic Hadith that the world and its people are like the shade of
a tree under wich a man got a shade when travelling to Allah on a
hot summer day, then he left and went away.

Now contemplate how beautiful and real this example is... The world
is as bloomy as a green tree. Being steadily but gradually
perishable, the world resembles the condition of the shade and the
servant traveling to his Lord.

To clarify, when the person traveling on a hot summer day sees a
tree, he is not recommended to raise a building below it, nor is he
advised to make it his home. Rather, he should sit under its shade
for only the time needed, for once he overspends time under it, he
loses his caravan.

Example six:

This is an example also referred to by a Prophetic
Hadith indicating that the world is like the putting of one's finger
in the sea; what the finger is supposed to obtain from the sea
represents the similitude of the world in comparison with the
Hereafter. This is also one of the best examples, since the worldy
life is mortal, even if it was of longer duration, but the Herafter
is certainly immortal.

As a matter of fact, the Hereafter has no end, and whatever are
things restricted in it cannot be remotely counted in comparison to
the unrestricted ones. Even though it is presumed that the heavens
and the earth are full of mustards, and a bird comes every thousand
years to transfer a mustard of them, all the mustards will finish,
while the Hereftaer will stay intact.

So the proportion of the world as compared with the Hereafter in
this example is like the proportion of one mustard when compared
with the number of those mustards. By the same token, if the sea is
followed by further seven seas, and the trees of the earth were all
pens with wich the Words of Allah could be written down, both the
seas and pens will perish, while Allah's Words will never perish.
This is because they have no start, nor do they have a finish,
whereas the seas and pens are finite.

Imam Ahmad and others said, "Allah speaks as long as He wants to, as
His Sublime Perfection requires this. Yet His Perfection is a
characteristic of His Self, thus He is the Most Perfect. No doubt,
he who is able to speak is more perfect than the one who cannot, and
He (Exalted be He) never gets exhausted, tired or bored because of
speaking. He creates and manages His creatures with His Words. It is
His Words with wich He brings His creatures and orders into
existence. This is what is meant by His sovereignty, lordship and
divinity. He is never to be other than the Lord, the King, the God,
like whom there is no other. What this means is that the world is
only a breath of those of the Hereafter and an hour for its time.

Example seven:

This example is mentioned in a part of Hadith whose
authenticity is unanimously agreed upon, and wich was narrated on
the auhtority of Abu Sa'id Al-Khudri(radi Allahu ánhu), who
said, "Once the Prophet(saws) kept silent then he said,

"What have you said?" He said, "O Messenger of Allah! Does good
bring evil?"
The Prophet(saws) said, "Verily, good brings only good, but some of
what spring grows[1] kills when it causes overeating, or it makes
(the eater) close to (death). But this does not happen to the grass-
eater that eats until her stomach has been filled. After that she
kneels down in the Sun, and easily evacuates the bowels and
urinates. Then she chews the cud and goes back to eat again. So
whoever takes money rightly, Allah blesses it for him; but whoever
takes money wrongly, his likeness is the likeness of the one who
eats but without satisfaction." [Bukhari, Muslim]

Thus the Prophet(saws) told that he was afraid for his people of the
worldy life. He named it a flower to give it the similitude of the
flower in its good scent, beauty and short lifetime, and that there
will come after it a fruit, wich is better and lasts longer.

The Prophet's saying, "Some of what spring grows kills when it
causes overeating, or it brings(the eater) close to(death)", is one
of the best examples involving a warning against the world,
indulging in it and enjoying its pleasure. It indicates that some
sheep may like the plants of spring and overeat from them, so that
overeating comes to kill them. When Al-Harith Ibn Mazin 'Amr Ibn
Tamim fell ill of dyspepsia in a journey and died, he was named Al-
Habati, meaning man of dyspepsia. Similarly, those who collect money
voraciosuly may be killed by their voracity. If it does not kill
them, it brings them close to death. Many of the money collectors
were killed by their money, for they collected it voraciously, and
others needed it but found no way to get it but by killing its
owners, or at least humiliating and surpressing them - a deed wich
is similitude to killing.

His saying, "But this does not happen to the sheep..." is an example
for whosoever takes from the world only his needs. The Prophet(saws)
gave him the similitude of the sheep who eats from plats only what
she needs, "She eats until her stomach has been filled."
And in another narration he said, "Until its stomach has
expanded."Actually, the stomach always expands when it is full of
food.

In his saying, "She kneels down in the sun, and easily evacuates the
bowels and urinates", there are three benefits:

First, when she takes the food needed from the pasture, she leaves
it to sit in the sun in order to digest what she has eaten.

Second, she pays no attention to voracious overeating, but rather
cares for what benefits her, namely sitting in the sun whose heat
helps her digest and evacuate the food she has eaten.

Third, when she evacuates the bowels and urinates, she relieves
herself. If the digested food stays in her bowels, surely it will
kill her. By the same token, the money collector should treat his
money in the same way the sheep deals with her food so as to get its
benefit.

This Hadith being discussed started with, "The similitude of the one
who voraciously and cautously collect the wordly
(pleasure)..."Connecting it with the part we have quoted, we find
that the status of such a one resembles the status of an animal. Who
overeats voraciously, that overeating kills him, or at least brings
him close to death. Thus the voracious and close man either dies or
comes near to death just as when spring grows different kinds of
legumes and grass, then comes the animal and overeats until his
stomach swells because of overfilling. Consequently his intestines
cleave and get ruined. This is typically the destiny of the one who
collects the unlawful wordly pleasures, and deals with the world
improperly.

The end of the Hadith also presented an example of the moderate man.
His status is like that of the sheep that gets the benefit of the
plants she eats, paying no attention to voracious overeating; she
only eats what she needs.
Thus the moderate man takes what he needs and keeps only what
benefits him. The Prophet(saws) also cited the example of the urine
and excrement of the sheep for the moderate man's giving out of the
money in charity. Since hoarding money is harmful to him, he escapes
from the bad consequences of collecting it by taking out of it only
what he needs, and escapes from the consequence of hoarding it by
giving out of it in charity, just as the sheep that escapes from
death by evacuating and urinating.

This Hadith also called for keeing to the moderate way between the
killing voracity, and ultimate avoidance, wich leads to destruction.
The report, moreover, directed those who collect money exuberantly
to that wich maintains the strength and health of both the body and
the heart, namely giving cut on charity, as a means to avoid its
hoarding, wich only brings harm to him. May Allah guide us all to
what is right.
[1] i.e. Plants and such like that wich grows in spring.

Example Eight:

'Amr Ibn Shu'ayb narrated that Maymounah(may Allah be
pleased with her) said, The Messenger of Allah(saws) said to 'Amr
Ibn Al-'As,

"The world is green and sweet. So he who fears Allah in it and is
righteous(will get its benefit), otherwise he will be like the one
who eats without gratification. And the distance between(these two
types of) people is like this distance between two planets, one of
wich rises in the east, and the other sets in the west." [1]

Thus the Prophet(saws) described the world as green to refer that
the eyes like it, and described it as sweet to refer that the heart
elucidates it. With such greenness and sweetness, it was beautified
and endeared to mankind, particularly because they are created in
and out of it.

The Prophet(saws) divided people of the world into two categories:

First: those who are righteous and conscious of Allah. Their
rightenousness and consciousness of Allah against voracious
indulging in the pleasures of the world, collecting them unlawfully
and using them improperly protect these people. If they are not
righteous and conscious of Allah they use their time and effort in
tracing pleasures, and become like those who eat without
gratification. These represent the second category. This is one of
the best examples, for people must eat to maintain their health and
strength, according to their needs, not for the sake of eating
itself.

Whoever eats for the sake of eating and not for maintaining his
health will never feel satisfied. For this reason Imam Ahmad said,
"A little bit of the wordly pleasure satisfies, but much of it never
gratifies."
Back to the text of the Hadith, we find that the Prophet(saws) spoke
of the dissimilarity between people as regards the two degrees -
i.e. the degree of their consciousness of Allah and righteousness
and that of eating and voracity - and that the difference between
two planets, one of wich sets in the west and the other wich rises
in the east. Between the two categories, there are several other
degrees.

[1] Abu Ya'al narrated it in his Musnad(7009), and at-Tabari
narrated it briefly(24/24). In Mujamma' az-Zawa'id (10/246), Al-
Haythami said, Al-Muthanna Ibn As-Sabah is one of its transmitters,
and he is weak.

Example Nine:

It is the example narrated on the authority of al-
Mustawrid Ibn Shaddad, who said, I was among the troop (of people)
who stopped with the Prophet(saws) beside the (dead body of) a
little lamb, when the Prophet(saws) said,

"Do you think the owners of this (little lamb) contempted it, that
they have thrown it like this?"
They said, "O Messenger of Allah! They have thrown it because they
contempted it."
Thereupon the Prophet(saws) said, "By Him in Whose Hand is the soul
of Muhammad, the world is more contemptible in the sight of Allah
than this (lamb) is in the sight of its owners."


At-Tirmidhi said, This is a sound and authenticated Hadith. The
Prophet(saws) did not only give the world the similitude of a dead
body of a little lamb, but he also said that it was more
contemptible in the sight of Allah than the lamb.

In Musnad Ahmad, another narration of this Hadith reads,

"By Him in Whose Hands is my soul, the world is more contemptible in
the sight of Allah than this little lamb was in the sight of its
owners."

He confirmed it with a truthful oath. If this is the case of the
world, its lovers are more contemptible in the sight of Allah than
the little lamb. Being a small young lamb makes it even more
contemptible than if it was an adult sheep. This is because the
owners may have benefitted from the wool of the latter or dyed its
skin. But a young dead lamb is more contemptible.
May Allah help us all!!....

Example Ten:

The world is given here the similitude of the sea wich
everyone must board a ship to cross it safely to the coasts where
they live or to their homelands. For this reason, Allah sent His
Messengers to command people to make and board the ships of
slavation. It represents obedience to His Messengers, worshiping Him
alone and working only for His sake, and preparing hard for the
Hereafter, making it their goal, and striving for it with the
necessary efforts.

Having heard the instructions, the rightly-guided people rode the
ship and avoided the part of the sea where they knew that it would
be impossible to pass safely or swim through.
The foolosih however vieuwed the work needed for motivating the ship
along with riding it as a difficult task. They said, "We will dive
into the sea, and if we fail, we will cross it swimming."

These are the proponents of the world, When they dived into the sea
and failed, they started swimming until they drowned. As for the
people of the ship, they escaped, as the people of Noah escaped,
whereas those who stayed on the land drowned as well.

Now, compare this example with the status quo of the people of the
world to see how they are similar. This example is cited for the
world, the Hereafter, fate and the means to the Hereafter. The sea
represents one's fate and the ship represents the means to the
hereafter. Without this ship, no one can cross safely...

Example Eleven:

The world this time resembles a container wich is
full of honey. Flies noticed it and flew towards it. Some of them
setteled on the edge of the contaner and started drinking of the
honey until they were satisfied, and then they flew away.

Some other flies were pushed by greed to throw themselves in the
pool of the container. This led to their destruction because they
submerged themselves in it after they had enjoyed the honey only for
a little while.

Example Twelve:


It is the example of the seeds wich were strewn
about over a piece of land. Each seed was put in a track, and around
them other seeds were scattered without tracks. Birds came. Some of
them were content with the seeds on the sides and did not throw
themselves in the middle of the seeds. They satisfied their needs
and then flew away. Some other birds were pushed by greed to break
into most of the seeds. As soon they did this the tracks overtook
them.

Example Thirteen:


The status of the world is given the status of a
man who kindled a big fire, whose light attracted moths and
grasshoppers, and they started crowding up on it. The ones who were
aware of this utilized its light and heat from a far distance. The
Prophet(saws) referred to this same example in the Hadith narrated
by Malik Ibn Isma'il on the authority of Umar(radi Allahu 'anhu)
that the Prophet(saws) said,

"I am holding you away from the fire, while you are rushing towards
it like the moths and grasshoppers, and I am about to release my
hold."

In another narration the Prophet(saws) said,

"My likeness and your likeness is as the likeness of the man who
kindled a fire. When it shed its light around him, moths and
grasshoppers came and started crowding up on it. (Similarly), I am
holding you away from the fire, while you are resisting me and
rushing towards it." [1]

This example is typically applied to the people of the world who are
preoccupied with it. Messengers are calling them to the Hereafter
while they are rushing towards the wordly life like the moths and
grasshoppers.

[1] Narrated by Bukhari(6483) and Muslim(2284) on the authority of
Abu Hurayrah, and Muslim narrated it also on the authority of Jaber
(6484).

Example Fourteen:


It is the example of the people who went out
traveling with their people and property. When they passed by a
valley full of grass, water and fruit, they stopped at it, pitched
their tents and thereafter built houses and palaces.


A man known (to them) for his truthfulness, trust and good advice
passed by them. He said, "I have seen the army behind this valley
with my own eyes coming towards you. Follow me and I will guide you
to a way other than that of the enemy, that you may escape."
Few of them obeyed him. Hence he called out saying, "O people!
Escape, escape. They have reached you. They have reached you."
Those who listened to him called upon their people, families and
sects to encourage them to leave.
Nevertheless, they said, "How could we leave this valley where we
have our sheep, property and houses, and we have already settled in
it."

The advisor said, "Let everyone of you escape with his light
provision, otherwise he and his property would be invaded. The
elites and leaders among them considered it difficult, that they
should move into another place leaving their pleasures, luxuries and
comfort behind. Every foolish person among them said, "I will follow
the example of those who will stay, as they excel me in property and
family, so let us face the same destiny. The minority left with the
advisor and thus escaped, while the army attacked the people of the
valley in the morning, killed them, and captured their property.

The Prophet(saws) referred to this same example as reported in the
Hadith on the authority of Abu Musa, who said the prophet(saws) said,

"Verily, my likeness of what Allah has sent me with is a the
likeness of the man who came to his people and said, "O people! I
have assuredly seen the army and I am an-Nadhirul -'Uryan(the
eloquent warner) so you have to escape." Some others, however,
denied it. The morning came while they were still in their town. The
army came in the morning, invaded the city and killed them. This is
the example of the one who obeys me and follows what I have come
with, and of the one who disobeys me and denies the truth that I
have come with." [1]

[1]Bukhari(6482) and Muslim(2283).

Example Fifteen:


It is the example of the man who built a house,
decorated it and brought for it every kind of luxurious furniture.
He used to invite people to it. Every time a guest came, he seated
him in a comfortable chair, presented him a golden dish of meat,
placed before him fancy utensils containing everything he may have
needed, and put his servants and slaves at his disposal.

Every reasonable guest realized that all of that belonged to the
head of the house, so he enjoyed the luxuries and the hospitality as
long as he stayed in the house. He never inclined his heart to them,
nor did he think of taking them. Rather, he only acted as a guest;
he sat where his host seated him, and ate what was presented to him.
He never asked for anything more, as he enjoyed the man's
hospitality to him, as well as with the other guests. Thus, he
entered the house, enjoyed its pleasure and then left it all
honorably. Moreover, the head of the house liked his visit.

As for the foolish guest, he thought of dwelling in the house,
possessing the luxuries and using them according to his own will and
desires. Hence, he chose for himself the place in wich he sat, and
started transferring the stuff into a particular place in the house
where he hid them. Whenever his host presented something to him, he
thought of possessing it. Meanwhile, the host was witnessing
everything that the foolish guest was doing, but his generosity and
nobleness prevented him from pushing him out. He definitely observed
the man supervising the luxuries and acting as if he possessed the
house, and that he settled in it, as if it was his own house. He
sent him his slaves, and they pushed him out violently, and restored
the things he had stolen.He had nothing but animosity and despise of
the head of the house and the scandal that surmounted him among the
slaves and servants.

Now, let every man of intelligence contamplate this example, for it
exemplifies the status quo of people.

'Abdullah Ibn Mas'ud(radi Allahu 'anhu) said,
"Every human being in this world is a guest and his property a
trust: the guest is going to leave and the trust will be
restored" (i.e. by Allah).

Anas Ibn Malik(radi Allahu 'anhu) reported,
"When a son of Abu Talhah's died, the boy's mother, Umm Salim, said
to her people, "Do not tell Abu Talhah, and let me tell him myself."
Therefore, when he came she served him his supper. He ate and drank,
then she prepared herself for him with full adornment in a way she
had never done before, that he slept with her. When she observed he
was gratified she said, "O Abu Talhah! If some people left a trust
with some household, and then asked to take it back, could the
household prevent it?" He said, "No," Thereupon she said, "Thus your
son has gone."
Ibn Malik said, "So he fell in rage and said, "Did you leave me
until I polluted myself and then you told me about my son's death?"
Abu Talhah went straight to the Prophet(saws) and told him about
everything she did. The Prophet(saws) said,
"May Allah bless your night for you."

Example Sixteen:


It is an example of a group of people, who traveled
through a desert. Suddenly, they became so thirsty, that they drank
from the sea, whose water was very bitter and salty, but their
thirst did not make them feel it. They kept drinking, but the more
they drank, the more their thirst increased, until the water
exploded their intestines and caused them to die. the smart ones
among them realized that the water was bitter and salty, and that
the more those people drank from it, the more their thirst
increased. Being aware of this, they left it and traveled until they
found a good land, in wich they dug a well, wich produced sweet
water. They drank, kneaded and cooked, and called out for their
companions at the sea to come and drink too. Some of them mocked at
the callers and some rejected the invitation and were satisfied with
the sea water. Ironically enough, the ones who answered the call
came one after the other. This example was referred to in the words
of the Prophet(saws) that reads,

"The likeness of those who pursue the wordly life is as the likeness
of those who drink from the sea water.The more they drink, the more
their thirst grows until it kills them."

Example Seventeen:


The likeness of man with his property, deeds and
people is as the likeness of the man who had three brothers. When he
had to travel on a long and far journey, he called his brothers and
said to them,
"As you see, I have to task this long journey and I need your help
badly."


One of them said, "I was your brother, but now I am no longer that
brother or companion, and I have nothing else to do or say."

The man said, "This is of no use to me."

Then he said to the other one, "How will you help me?"

The brother said, "I was and still am your brother, and I will be
with you until you have become ready to start tarveling, but after
that I will not accompany you."

The man said, "But I need your company on my journey."

His brother said, "I can never go with you."

The man said, "This is of no use to me either."

Then he said to the third brother, "And you, what do you have?"

He said, "I accompanied you wether you were sound or sick and I am
your companion right now; I will accompany you when you ride your
travel-mount, and I will be your travel companion, who walks where
you walk and stops when you do. Furthermore, when you reach your
destination, I will accompany you in every step."

Thereupon the man said, "Actually, you were the feeblest companion
in my sight, and I used to prefer both of them to you."

The first is his property and the second his relatives, sect and
fellows and the third his deeds. This example was referred to in a
Hadith traced up to the Prophet(saws), but it is not authenticated.
However, it was reported by Abu Ja'far al-'Ugayli in the book of "Ad-
Du'afa', the weak", on the authority of Aisha(radi Allahu 'anha).
All the same, it is such a sound example in its own right and
typical to the status quo of people.

Example Eighteen:


This is one of the best examples. It is of the
king who built a house that was most beautiful and spacious. It
contained all forms of pleasure and prosperity.
He made a path to it, and then sent a man to invite people to visit
it. On the path, he seated a beautiful woman with full adornment and
precious jewelry. All the visitors had to pass by her before
reaching the house. He also set helpers and servants with her, and
provided them with supplies to give to the people as they passed.

The king said to her(and the helpers), "Whoever lowers his gaze
before you and is not distracted by you from me, and asks only for
supplies to help him on his way to me, serve him and provide him
with the necessary supplies. Do not put stumbling blocks in his way,
but rather give him everything that may help him. And whoever
glances at you, prefers you to me, and asks to establish relations
with you, then treat him mercilessly, humiliate his honor, and make
him run after you like wild beasts. Whoever takes anything from you,
use it to deceive him with for some time. Then, take it all back and
overpower him by your servants and slaves. The more he exaggerates
in showing his love, glorification, and esteem towards you, the more
you should humiliate, insult and desert him, until his soul gets
distressed because of his fruitless efforts."

Try to contemplate this example comparing it with the status of
those who pursue the wordly life and those who seek the
Hereafter.....

Example Nineteen:


This example is about the king who designed a city
in the best place that contained fresh air and abundant water. He
dug rivers in it and grew trees, and said to his subjects, "Compete
with one another in getting the best places in the city, and whoever
reaches a place before the other will own it. But, whoever fails to
go, people will precede him, possess the empty places and settle in
them. He will have only regrets."

However, the king prepared the location of the competition and grew
there a great tree wich provided wide shade and had running water
under it. The tree had all kinds of ruit, and wondrous birds lived
amongst its branches.
The king said to them, "Do not let this shadowy tree deceive you,
since it will be uprooted soon from the earth, its shade will fade
away, its fruit will cease to bare, and its birds will perish. But
the king's city provides permanent fruit and shade, its pleassure
will last forever, and contains what no one has ever seen, heard or
even imagined."

People heard of the city and went out steadily to get in. They
passed by the great tree at a time when they were most exhausted and
thirsty after a long journey in the heat of the sun. The whole group
rested under the tree, enjoyed its shade, the sweetness of its
fruit, and the melodies of its birds.
They were told that they were allowed to rest there only to get
prepared for the competition. Then, they received the order that
they should be ready to mount when they hear the alarm. Most of them
said,
"How could we leave this abundant shade, sweet water, ripened fruit,
rest and comfort, and break through the ring of the competition and
face heat, dust, exhaustion, harship, long travel and deserts, wich
cause people to die from thirst? How could we leave this present
pleasure to face some other place that we have never known or seen?
How could we leave what is a known reality fro something wich may be
a mere probability? We will stay right here to enjoy our present
life, and will not leave in searching for that place. We do not even
know when we will get there."

However, one out of a thousand people got up and said, "By Allah, it
is certainly important to stay here under a temporary shade of a
tree wich will soon perish with its fruit and birds, and leave the
competition thinking of the plenteous, permanent shade and good
living. Is it reasonable that the traveler, who is resting under
some shade, should raise a house in it and takes it as his country
only to protect himself against heat and cold? This is mere
foolishness. So let us go to the competition and the sooner the
better."

Then they broke through the ring of the competition, paying no
attention to the smallness of their number. They went on with
determination, fearing no blame of any blamer among those who stayed
sleeping under the shade of the tree. The tree soon dropped its
leaves and stopped producing any fruit, its branches hardened and
the water stopped flowing underneath. Then Allah uprooted it
totally, and the people were left under the live heat surmountd by
bitter regrets. Allah burned the tree with a great fire, to the
extent that hell surrounded them and none of them could escape.
During this time, they enquired about the ones who left them and it
was said to them,
"Raise your eyes up and you will see where they are." When they did,
they saw them in the distance in the palaces of the king's city
njoying different sorts of pleasures. Having seen them in that
pleasure, they fell deeper and deeper into the abyss of regret,
especially, they were prevented from joining them. Rather, they were
told that this was a fair punishment for staying back.

"We did them no wrong, but they were used to doing wrong to
themselves." Surah An-Nahl:118

Example Twenty:


This example was cited by the Prophet(saws) and it
showed the world as a garment wich has been torn up and only one
thread at its end keeps it suspended. It is really a thread of no
use! Ibn Abud Dunya reported that Ana Ibn Malik(radi Allahu anhu)
said, The Messenger of Allah(saws) said,

"The likeness of this world is as the likeness of a garment wich has
been torn throughly, but it is still kept suspended by a thread at
the end of it; yet this thread is about to separate." [1]

To explain this in a more detailed amnner, let us read the Hadith
reported by Abu Sa'id in wich he narrated,

"The Prophet(saws) led us in the Afternoon Prayer (Al-'Asr), and
then delivered a speech in wich he told us everything that will have
happened by the Day of Resurrection. Some people memorized it and
some others forgot it. People looked up to the sun to see how long
it would last before the setting. Thereupon the Prophet(saws) said,

"Verily, the time remaining in (the lifetime of) this world (when
compared) with the time passed from it is as what still remains in
(the time of) this day (as compared) with the time passed from
it."[2]

Hafs Ibn Ghaiyyath reported that Ibn 'Umar said,
"The Prophet(saws) came out towards us when the sun was about to set
and said,

"The time remaining in (the lifetime of) the world (as compared)
with the time passed from it is as the time remaining in this day
(as compared) with the time passed from it." [3]

So the whole wordly life seems as if it is a day and the Prophet
(saws) was sent a little bit before its sunset.

Jabir and Abu Hurayrah(radi Allahu anhum) reported that the Prophet
(saws) said,

"The time between my Message and the Hour[4] is as (the distance)
between these two." And connected his index finger to his middle one.
[5]

One of the early Muslims said, "Persevere patiently, for there are
only few days remaining. You are not but a travelling caravan
standing by. Any one of you may be called at any time, and he will
not be able to do anything but answer the call. Here I am
pronouncing your coming death, wich is an inevitable confinement.
Remember Allah is ever watchful and the souls leave the bodies to
one of the destinies mentioned in Surat al-Waqi'ah. [6]

[1]Transmitted by Abu Na'eem in Hiliyataul- awliya'(8/131) and said,
it is a strange Hadith.

[2] i.e. from the beginning of the day up till the time of the
Hadith. Musnad Ahmad(3/61)

[3] At-Tabarani narrated it in his three Mu'jams, glossaries, and
also Al-Haythami in Majma'Az-Zawa'id (10/311).

[4] i.e. the Day od Resurrection.

[5] Bukhari.

[6] The verses 88-95 in surat al-Waqi'ah. Allah the Almighty says,
"Thus, then, if he be of those Nearest to Allah,(there is for him)
Rest and Satisfaction, and a Garden of Delight. And if he be of the
Companions of the Right Hand,(for him is the salutation), "peace be
unto thee", from the Companions of the Right Hand. And if he be of
those who deny(the truth) who go wrong, for him is Entertainment
with Boiling Water, and burning in Hell-Fire. Verily, this is the
Very Truth and Certainly.

Example Twenty-one:


The likeness of the world here is as the
likeness of a big basin full of water. This basin had been made to
supply water for both people and animals. The water started to
decrease as the demand grew, until there was only a small quantity
at the bottom. It was ruined by the urine of animals and the feet of
people. Muslim reported that 'Utbah Ibn Ghazawan delivered a speech
and said,

"The world has passed so quickly, that it is about to reach its end;
what remains from it is as the small quantity of water left at the
bottom of a utensil. No doubt, you are leaving it for an immortal
Abode, so be ready with the best of your present life." [1]

Moreover, Abdullah Ibn Mas'ud said, "Allah the Almighty has made the
whole world to be of a short time; what remains from it, is growing
shorter and shorter. The likeness of the time remaining is as the
pool whose pure water has been drunk, and what remains there is only
a roily quantity."
[1] Muslim 2967.

Example Twenty-two:


It is an example about a group of people who
resided in a city for some time, until calamities and epidemics
struck it, and wicked soldiers invaded it and caused destruction and
corruption everywhere.

Because of this, the king of those people built another city, so he
sent for its residents to evacuate within three days. He ordered
them to transfer to the new city everything valuable and precious,
such as jewels, pearls, gold, silver and whatever thing that may be
tantamount to the king's class.

The king provided the people of the city with guides and
transferring mechanisms, showed them the road, installed guiding
flags for them, and kept sending messengers, successively to urge
them along the way. But they were divided into different sects. The
minority among them realized that the time that they were going to
spend in the city was quite short, and were sure that if they had
not been so steady in bearing the precious things to the king, they
would have failed. Therefore, they decided not to bother collecting
things of little value, and instead asked about what the king loved
most, and what would be more beneficial in his city.

When they knew such things, they paid no attention to the things of
lesser value. They learned that a great precious jewel would be more
beloved to the king than many loads of money, iron and the like.
Thus, they spent time and effort in collecting things of this
nature, even if others devalued them.

Mobilization of the loads distracted another group, and they
competed with one another in how many loads they could carry. Their
degrees varied and everyone showed his own capacity. Anyhow, they
were only interested in mobilizing the loads for transferring them
to the king's city.

Another group eagerly started to construct palaces in the first
city, and were entirely overcome by its pleasures. This group fought
with those who were preparing to leave the city and said to them
they would never let them go out with any of their property, and
that they could only participate with them in constructing the city
and settling in it.

The debate led to an unfair war. They attacked those who were on the
way to the king, although they had nothing against them except that
they left to go to the king and refused to stay in the city.

Another group chose unemployment, rest and comfort. They said they
would not ask hard work in constructing or transferring, nor would
they oppose or cooperate with those who want to transfer.

In the first city, the king had a palace in wich female members of
his family dwelt. An enclosure and guards surrounded the palace, and
nobody was allowed to approach it. Those who chose rest and comfort
wandered around the palace but did not find a gate through wich they
could get in. Consequently, they collapsed the walls of the palace,
got in and assaulted the women. They not only committed that
horrible crime, wich enraged the king, but they also invited others
to do the same.

Each group were busy complementing their work, there came an
overwhelming alarm that let none of them stay back. Then the
soldiers brought them to the king. He intervieuwed them one after
the other. Their goods and everything they came with from the city
were displayed. The king took what he thought of to be his
equivalent, and gave those who brought them folds of their value,
and let them dwell near to him. He also gave the rest of the
provision to the elites among his companions.

As for those who violated his honor and assaulted his women, the
king dealt with them as he used to treat the corrupters. They tried
to beg him to let them go back to the city to serve in his palace
and maintain his women, and bring him goods as the traders had done,
but he said, "Begone! The city has been corrupted in a way that
never allows any new construction."
The city that nothing can ever corrupt still exists...

Remember Well

Imam Ibn Qayyim al-Jawziyyah

The world was said to resemble sleeping, living in it to resemble
dreaming, and death to resemble waking up. It was also given the
similitude of a plantation while working in it is like seeds, and
harvesting is like the Day of Judgment.
Moreover, some others said, its likeness is like a house with two
doors, one to enter and the other to exit. Others said it resembles
a good - colored snake whose touch is soft, but it brings death with
its sting.

Similarly, it was counted as resembling poisonous food that has
delicious taste and good smell. Whoever takes from it only what he
needs gets remedy, but whoever overtakes from it meets its end.
Furthermore, this world was said to resemble food in the stomach.
When the organs absorb their need out of it, there is still
something that kills or at least harms. The only way to obtain peace
in the body is to release this thing, just as the Prophet(saws)
referred to in the Hadith of the sheep, wich we have already cited.

Some people said that the world is like one of the ugliest women,
who veils her face except her eyes, with wich she seduces people
while inviting them to her house, If they accept the invitation, she
uncovers her face before them and then slays them and throw them in
her holes.
By the same manner, the world has been made to overpower its lovers
and deal with them in the same way. Ironically, its lovers may see
their brothers slain, but they compete with one another for the
thing for wich the others have been slain. How truthful are the
Divine Words reading,

"And ye dwelt in the dwellings of men who wronged themselves and ye
were clearly shown how we dealt with them; and We put forth (many)
parables in your behoof!"
[Ibrahim:45]

How sufficient and applicable is the Qur'anic similitude of the
world.

In the following lines, we may see what the world is from the
perspective of the people of knowledge in general.

They said if the case with the world is that bad, asceticism is more
recommendable than inclination to it.

It is well known that wishing for the wordly life can never exist
along with wishing for the satisfaction of Allah and the Herefater.
This is because once one of the two wishes exists in a place, they
start fighting until one of them pushes the other out, just as the
daughter of the Prophet(saws) could never be with the daughter of an
enemy of Allah's under the marriage lock of one man.[1]

It should be enough to convince you if you remember the keys and
treasures of the world were presented to the Prophet(saws). If he
had taken them, he would have been the most grateful of people, and
it would have never reduced what Allah kept for him, but he chose to
be hungry on some days and satisfied on others, and he died and his
coat of mail had to be mortgaged to secure food for his family.

After the death of the Prophet(saws), people were divided into four
sections, the first one did not want the wordly life, nor did it
want them, such as Abu Bakr and those who followed his steps.
The second section were wanted by the world but they did not want
it, such as 'Umar Ibnul-Khattab and those who followed his steps.
The third section wanted the world and it also wanted them, such as
the Caliphs of banu Umaiyyah and those who followed their steps
save 'Umar Ibn 'Abdul-'Aziz, since he did not want the world, though
it wanted him.
The fourth section wanted the world but it did not want them, and
those were whom Allah deprived of its pleasure but inculcated it in
their hearts to test them. It is surely clear that the best section
is the first one; the second section is connected with the first
because its people did not want the world either.

Someone asked the Prophet(saws) to guide him to the deed, wich, if
he did Allah would love him and so would people. The Prophet(saws)
said to him,

"Renounce the world and Allah will love you, and renounce what
people possess and they will love you." [2]

Thus, if richness were to be better, he would have guided him to it
indeed.

Allah has made it lawful to fight against disbelievers, but He
legislated that Muslims must not hurt monks because of their
abandoning of the world and their asceticism in it. So it is part of
the Sunnah that they should not be fought or asked to
pay "Jiziah"[3] though they are enemies to Allah, His religion and
Messengers. Therefore, it is quite clear that Allah appreciates
handling asceticism in the world.

Similarly, out of His wisdom in legislation, Allah has made the
punishment for the adulterer to be more severe than that for the
fornicator, as the punishment for the former is stoning to death but
that for the latter is lashing and exile. This is because the
adulterer has a wife, but this is not the case with the fornicator.

How could the humility, submission, bitterness, hardship and
struggle caused by poverty be equal in the sight of Allah to the
dignity, pleasure, power, and sweetness obtained by richness? It is
with the help of Allah, that the poor can stand the bitterness of
poverty, that they be satisfied with Allah, their Lord(Subhana wa
Ta'ala). And how could the hardship faced by those who struggle for
the sake of Allah be compared with the worship of those who are
surmounted by security, rest and comfort?

How could poverty, wich brings hardship but may lead to Paradise be
equal to property, wich is the origin of lusts and may lead to the
Fire?

The poor man always suffers from hardships, hunger, lack of clothes
and pains caused by poverty. But every form of these sufferings
expiates some of his sins, in addition to the reward he receives for
his good works. Thus, he participates, with the rich in handling
good works, but exceeds them with the merit of expiating his sins.
Suffice it to say that he could stand with them on the same footing,
wich they obtained as a result of their beneficence and get rewards
equal to theirs on condition that he intends that if he had had
means like theirs he would have done their deeds. He may say, "If I
had had money I would have done as they do." Therefore, his
intention puts him beside them in reward, as the truthful Prophet
(saws) told in the authenticated Hadith narrated by Imam Ahmad and
At-Tirmidhi on the authority of Abu Kabshah al-Anmari.

In this world, the position of the poor man resembles that of the
prisoner, as he is not allowed to gratify his lusts and desires, but
the rich man is in no way captured by such a prison. The Prophet
(saws) said,

"The world is the prison of the believer and the paradise of the
disbeliever." [3]

If the rich man does not imprison himself away from the causes of
transgression by his riches, and releases it in the field of lusts,
the world becomes his paradise. But if he does the opposite he gets
the virtue of this imprisonment only because he imitates what the
poor naturally do in the prison of poverty.

Allah and His Messenger(saws) dispraise whoever gets every part in
his share of good life in this world. What a poor compensation for
the good of the Hereafter! Such a person is not to be equalized with
the one who complements his good life in the Hereafter as a
compensation for depriving him of it in the world.

Al-Hasan Al-Bakri was asked, "Wich of these two men do you prefer:
the one who abandons the worldy pleasure or the one who gains it and
then gives from it in charity?" He said, "I prefer the one who
abandons it."

Jesus(alayhi sallam) was asked about his opinion concerning two men:
one of them passed by a golden brick but left it and went on, and
when the other one passed by it, picked it up and gave it in
charity. Jesus(alayhi sallam) said, "The one who did not pay
attention to the brick is better." The Prophet(saws) also passed by
a similar brick but paid no attention to it. If however he had taken
it, he would have certainly spent it.

The poor man who is intelligent in dealing with his poverty may
achieve all what the rich man achieves by the means his riches
secures. He could get the same reward, in addition to escaping from
accounting for the property, for he does not have any. He is not
only distinguished by this merit, but he also precedes the rich man
in entering Paradise for five hundred years, and gets more rewards
for his holding patience in facing poverty.

Abu Kabshah reported the Prophet(saws) to have said,

"There are three things wich I swear(that they are right) and I will
deliver a speech, wich you have to keep. The three things wich I
swear (that they are right) are: Giving in charity never decreases
property, and whenever a man is wronged in something and he holds
patience, Allah(Subhana wa Ta'ala) certainly upgrades his dignity.
And, whenever a man opens a gate to beggary, Allah certainly opens
for him a gate to poverty. As for the speech wich you have to keep
(in mind, learn that) the world has four types of people; (The first
type is) a man whom Allah provides with property and knowledge that
he keeps his duty to his Lord concerning it[4], uses it to link with
his relatives, and knows the right of Allah in it; this is one of
the best degrees in the sight of Allah.
(The second type is) a man whom Allah provides with knowledge, but
He does not provide him property, that he says, "If I had had
property I would have used it as so and so do." The Prophet(saws)
said, "Both of them receive equal rewards."
(The third type is) a man whom Allah provides with property, but He
does not provide him with knowledge, that he is prostrated by
ignorance in (using) his property; he does not keep his duty to his
Lord concerning it, nor does he use it to link with his relatives,
nor does he know the right of Allah in it. This is one of the worst
degrees in the sight of Allah.
(Lastly, the fourth type is) the man whom Allah provides neither
with property nor with knowledge, that he says, "If I had had
property I would have used it as so-and-so do." The prophet(saws)
said, "Both of them bear equal burdens because of his intention."[5]

Thus, the truthful, poor man's intention makes him stand by the rich
man in the reward for his action. The other rich man in the reward
for his action. The other rich man loses because he does not work,
but the other poor man loses because of his bad intention. So
property with ignorance issues no good fruit, yet poverty does not
harm the poor man because he has a good intention.




[1] This is a reference to the Hadith narrated by Abu Dawood(2068)
and Ahmad in his Musnad(4/326) that when 'Ali Ibn Abi Talib wanted
to propose Abu Jahl's daughter for marriage, the Prophet(saws) knew
it and said, "By Allah, the daughter of the Messenger of Allah(saws)
never be combined with the daughter of the enemy of Allah under the
marriage lock of one man."

[2] Transmitted by Ibn Majah(41-2) on the authority of Sahih Ibn
Sa 'ad, and An-Nawawi said it is a sound Hadith in Riyadus -Saliheen
(475).

[3] Poll tax prescribed by the state on the People of the Book.

[4] Transmitted by Muslim(2956) on the authority of Abu Hurayrah.

[5] Musnad Ahmad(4/231)