evil eye - Jinn possession and the rulings on jinn possession

Can jinn possess humans? And if this is possible, then how will the
person be able to account for their actions,whilst they were
possessed, on the Day of Judgement?.
Praise be to Allaah.
Firstly:
Yes, it is possible for jinn to possess humans. Allaah says in His
Book (Interpretation of the meaning):
"Those who eat Ribaa [usury] will not stand (on the Day of
Resurrection) except likethe standing of a person beaten by Shaytaan
(Satan) leading him to insanity"
[al-Baqarah 2:275]
See also the answers to questions no. 11447 , 42073 , 39214 and 1819 .
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The fact that a jinni may enter the body of a human is proven by the
consensus of the imams of Ahl al-Sunnah wa'l-Jamaa'ah. Allaah says
(interpretation of the meaning):
"Those who eat Ribaa [usury] will not stand (on the Day of
Resurrection) except likethe standing of a person beaten by Shaytaan
(Satan) leading him to insanity"
[al-Baqarah 2:275]
and in al-Saheeh it is narrated from the Prophet (peace and blessings
of Allaah be upon him) that "The shaytaan flows through the son of
Adam like blood." End quote.
Majmoo' al-Fataawa (24/276, 277)
Secondly:
Possession is a kind of sickness. If a person whohas this sickness is
rational, then he has the choice and he will be brought to account for
his words and actions. But if this sickness has overwhelmed him to
thepoint that he has lost his mind and free will, then he is like one
who is insane and is not accountable. Hence in Arabic the word mass
(possession) is used to refer to junoon (insanity). See Lisaan
al-'Arab (6/217). But if hecommits an act of aggression against
another when he is insane and destroys his property, for example, then
he must pay compensation for that.
See: Zaad al-Ma'aad (4/66-71)
It says in al-Mawsoo'ah al-Fiqhiyyah (16/106):
The fuqaha' are unanimously agreed that insanity is like
unconsciousness and sleep, rather it is more severe in the loss of
free will, and it makes whatever he says invalid. For the one who is
sleeping, all his verbal statements, such as divorce, becoming Muslim,
turning apostate, selling, buying,etc, are invalid. So it is more
appropriate that such statements be invalid in the case of insanity,
because the insane person has no power of reasoning or discernment.
They quoted as evidence for that the words of the Prophet (peace and
blessings of Allaah be upon him): "The Pen has been raised from three:
the sleeper until he awakens, the child until he reaches maturity and
the insane person until he comes back to his senses." Narrated by the
authors of Sunan with a saheeh isnaad. The sameapplies to all verbal
statements because of the potential for harm. End quote.
In (16/107) it says:
With regard to the rightsof people such as compensation and the like:
these are not waived, because he is not accountable for them, rather
his guardian is responsible for paying financial duesfrom the wealth
of the insane person. If he commits some crimes, heis accountable for
them financially but not physically. If he destroys a person's
property when he is in a state of insanity, compensation must be paid,
but if he kills someone there is noqisaas (retaliation), but the diyah
must be paid.
And Allaah knows best.

evil eye - Definition of the evil eye, and ways of protecting oneself against it and treating it

What is the evil eye? I've seen this terminology been used so many
time on this webpage. Can you please explain in detail?.
Praise be to Allaah.
These follow some information and fatwas that have to do with the evil
eye. We ask Allaah tobenefit readers thereby.
The scholars of the Standing Committee were asked:
What is the definition of the evil eye? Allaah says (interpretation of
the meaning):
"And from the evil of theenvier when he envies"
[al-Falaq 113:5]
Is the hadeeth of the Prophet (peace and blessings of Allaah be upon
him) saheeh in which it says that "One third of those who are inthe
grave are there because of the evil eye"?If a person thinks that
someone is envying him,what should the Muslim do and say? If the
personwho put the evil eye on someone washes himself, will the water
he used bring healing tohis victim? And should he drink the water or
wash himself with it?
They replied:
The Arabic word al-'ayn (translated as the evil eye) refers to when a
person harms another with his eye. It starts when the person likes a
thing, then his evil feelings affect it, by means of his repeated
looking at the object of his jealousy. Allaah commanded His Prophet
Muhammad (peace and blessings of Allaah be upon him) to seek refuge
with Him from the envier, as He said (interpretation of the meaning):
"And from the evil of theenvier when he envies"
[al-Falaq 113:5]
Everyone who puts the evil eye on another is envious, but not every
envier puts the evil eye on another. The word haasid (envier) is more
general in meaning thanthe word 'aa'in (one who puts the evil eye on
another), so seeking refuge with Allaah from the one who envies
includes seeking refuge with Him from the one who puts the evil eye on
another. The evil eye is like an arrow which comes from the soul of
the one who envies and the one who puts the evil eye on another
towards the one who is envied and on whom the evil eye is put;
sometimes it hits him and sometimes it misses. If the target is
exposed and unprotected, it will affect him, but if the target is
cautious and armed, the arrow will have no effect and may even come
back on the one who launched it.
Adapted from Zaad al-Ma'aad.
There are ahaadeeth from the Prophet (peace and blessings of Allaah be
upon him) which speak of the effects of the evil eye. For exampleit is
narrated in al-Saheehayn that 'Aa'ishah (may Allaah be pleased with
her) said: The Messenger of Allaah (peace and blessings of Allaah be
upon him) used to tell me to recite ruqyah for protection against the
evil eye.
Muslim, Ahmad and al-Tirmidhi narrated from Ibn 'Abbaas (may Allaah be
pleased with him) that the Prophet (peace and blessings of Allaah be
upon him) said: "The evil eye is real and if anything were to overtake
the divine decree, it would be the evil eye. When you are asked to
take a bath (to provide a cure) from the influence of the evil eye,
you should take a bath." This was classed as saheeh by al-Tirmidhi,
and also by al-Albaani in al-Silsilah al-Saheehah, 1251.
Imam Ahmad and al-Tirmidhi (2059, wherehe classed it as saheeh)
narrated that Asma' bint 'Umays said: "O Messenger of Allaah, the
children of Ja'far have been afflicted by the evileye, shall we recite
ruqyah for them?" He said, "Yes, for if anythingwere to overtake the
divine decree it would be the evil eye." Classed as saheeh by
al-Albaani in Saheeh al-Tirmidhi.
Abu Dawood narrated that 'Aa'ishah (may Allaah be pleased with her)
said: The person who had put the evil eyeon another would be ordered
to do wudoo', then the person who had been afflicted would wash
himself (with that water). This was classed as saheeh byal-Albaani in
Saheeh Abi Dawood.
Imam Ahmad (15550), Maalik (1811), al-Nasaa'i and Ibn Hibbaan narrated
from Sahl ibn Haneef that the Prophet (peace and blessings of Allaah
be upon him) came out and traveled with him towards Makkah, until they
were in the mountain pass of al-Kharaar in al-Jahfah. There Sahl ibn
Haneef did ghusl, and he was a handsome white-skinned man with
beautiful skin. 'Aamir ibnRabee'ah, one of Banu 'Adiyy ibn Ka'b looked
athim whilst he was doing ghusl and said: "I have never seen such
beautiful skin as this, noteven the skin of a virgin," and Sahl fell
to the ground. They went to Messenger of Allaah (peace and blessings
of Allaah be upon him) came and said, "O Messenger of Allaah, can you
do anything for Sahl, because by Allaah he cannot raise his head." He
said, "Do you accuse anyone with regard to him?" They said, " 'Aamir
ibn Rabee'ah looked at him." So the Messenger of Allaah (peace and
blessings of Allaah be upon him) called 'Aamir and rebuked him
strongly. He said, "Why would one of you kill hisbrother? If you see
something that you like, then pray for blessing for him." Then he said
tohim, "Wash yourself for him." So he washed his face, hands,
forearms, knees and the sides of his feet, and inside his izaar (lower
garment) in the vessel. Then that water was poured over him, and a man
poured it over his head and back from behind. He did that to him, then
Sahl got up and joined the people and there was nothing wrong withhim.
Classed as saheeh by al-Albaani in al-Mishkaat,4562.
The majority of scholars are of the view that people can indeed be
afflicted by the evil eye, because of the ahaadeeth quoted above and
others, and because of the corroborating reports and other evidence.
With regard to the hadeeth that you mention, "One third of those who
are in the grave are there because of the evil eye," we do not know
how sound it is, but the author of Naylal-Awtaar said that al-Bazzaar
narrated witha hasan isnaad from Jaabir (may Allaah be pleased with
him) that the Prophet (peace and blessings of Allaah be upon him)
said: "Most of those who die among my ummah die because of the will
and decree of Allaah, and then becauseof the evil eye."
The Muslim has to protect himself against the devils among the
eviljinn and mankind, by having strong faith in Allaah and by putting
histrust in Him and seeking refuge with Him and beseeching Him,
recitingthe prayers for protection narrated from the Prophet (peace
and blessings of Allaah be upon him), reciting al-Mi'wadhatayn [the
last two soorahs of the Qur'aan], Soorat al-Ikhlaas, Soorat
al-Faatihah, and Aayat al-Kursi.
Du'aa's for protection include the following:
A'oodhu bi kalimaat-illaah il-taammati min sharri ma khalaqa (I
seekrefuge in the perfect words of Allaah from theevil of that which
He has created).
A'oodhu bi kalimaat-illaah il-taammati min ghadabihi wa 'iqaabihi, wa
min sharri 'ibaadihi wa min hamazaat al-shayaateeni wa an yahduroon (I
seek refuge in the perfect words of Allaah from His wrath and
punishment, from the evil of His slaves and from the evil promptings
of the devils and from their presence).
And one may recite the words of Allaah:
"Hasbi Allaahu laa ilaaha illa huwa, 'alayhi tawakkaltu wa huwa Rabb
ul-'arsh il-'azeem
(Allaah is sufficient for me. Laa ilaaha illa Huwa (none has the right
to beworshipped but He) in Him I put my trust and He is the Lord of
the Mighty Throne)"
[al-Tawbah 9:129 – interpretation of the meaning]
And there are other similar du'aa's that are prescribed in sharee'ah.
This is what was meant by Ibn al-Qayyim in the words quoted at the
beginning of this answer.
If it is known or suspected that a person has been afflicted by
theevil eye, then the one who put the evil eye on him should be
ordered to wash himself for his brother. So a vessel of water should
be brought, and he should put his hand in it, rinse out his mouth into
the vessel. Then he should wash his face in the vessel, then put his
left hand into the vessel and wash his right knee, then put his right
hand in the vessel and wash his left knee. Then he should wash inside
his garment. Then the watershould be poured over the head of the one
on whom he put the evil eye, pouring it from behind in one go. Then he
will be healed, by Allaah's leave.
Fataawa al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Ifta, 1/186
Shaykh Muhammad al-Saalih al-'Uthaymeen was asked:
Can the evil eye afflict a person? How is it treated? Does being on
one's guard against it contradict putting one's trust in Allaah?
He replied:
Our opinion concerning the evil eye is that it is real and is proven
both by Islamic teachings and by real life experiences. Allaah says
(interpretation of the meaning):
"And verily, those who disbelieve would almost make you slip with
their eyes (through hatred)"
[al-Qalam 68:51]
Ibn 'Abbaas and others said, commenting on this verse: this means,
they put the evil eye on you with their glances. The Prophet (peace
and blessings of Allaah be upon him) said: "The evileye is real and if
anything were to overtake the divine decree, it would be the evil eye.
When you are asked to take a bath (to provide a cure) from the
influence of the evil eye, you should take a bath." Narrated by
Muslim. Al-Nasaa'i and Ibn Maajah narrated that 'Aamir ibn Rabee'ah
passed by Sahl ibn Haneef when he was bathing… and he quotedthe
hadeeth.
Reality confirms that andit cannot be denied.
In the event that you areafflicted by the evil eye, you should use the
treatments recommended in sharee'ah, which are:
1 – Reciting ruqyah. The Prophet (peace and blessings of Allaah be
upon him) said, "There isno ruqyah except in the case of the evil eye
or fever." al-Tirmidhi, 2057;Abu Dawood, 3884. Jibreel used to do
ruqyah for the Prophet (peace and blessings of Allaah be upon him) and
say, "Bismillaahi arqeekamin kulli shay'in yu'dheeka, min sharri kulli
nafsin aw 'aynin haasid Allaahu yashfeek, bismillaahi arqeek (In the
name of Allaah I perform ruqyah for you, from everything that is
harming you, from the evil of every soul or envious eye may Allaah
heal you, in the name of Allaah I perform ruqyah for you)."
2 – Asking the person who has put the evil eye on another to wash, as
the Prophet (peace and blessings of Allaah be upon him) commanded
'Aamir ibn Rabee'ah to do in the hadeeth quoted above. Then the water
should be poured over the one who has been afflicted.
With regard to taking his waste, such as his urine and stools, there
isno basis for doing so; the same applies to taking any of his
belongings. Rather whatis narrated is that which is mentioned above,
washing his limbs and washing inside his garment, or likewise washing
inside his headgear and garments.And Allaah knows best.
There is nothing wrong with taking precautions against the evil eye
before it happens, and this does not contradict the idea of tawakkul
(putting one's trust in Allaah). In fact this is tawakkul, because
tawakkul means putting one's trust in Allaah whilst also implementing
the meansthat have been permitted or enjoined. The Prophet (peace and
blessings of Allaah be upon him) used to seek refuge for al-Hasan and
al-Husayn and say: U'eedhukuma bi kalimaat Allaah al-taammati min
kulli shaytaanin wa haammah wa min kulli 'aynin laammah (I seek refuge
for you both in the perfect words of Allaah, from every devil and
every poisonous reptile, and from every evil eye).'" Al-Tirmidhi,
2060; Abu Dawood, 4737. And he would say, "Thus Ibraaheem used toseek
refuge with Allaah for Ishaaq and Ismaa'eel,peace be upon them both."
Narrated by al-Bukhaari, 3371.

evil eye - Is it permissible to pray that my jinn companion becomes Muslim?

Every individual among the sons of Adam has a jinn who has been
appointed to be his constant companion (Qareen). Ibn Mas'ood reports
that the Prophet,peace and blessings be upon him says: "The Messenger
of Allah, peace and blessings of Allah be upon him, says: There is not
one of you who does not have a jinn appointed to be his constant
companion. They said, And you too, OMessenger of Allah? He said, Me
too, but Allah has helped me and he has submitted, so that heonly
helps me to do good." (Reported by Muslim)
Is it possible to pray for our Jinn to become a Muslim?.
Praise be to Allaah.
The hadeeth you mention is a saheeh hadeeth. It was narratedby Muslim
(no. 2714), butthere is a difference of scholarly opinion as to the
meaning of the word "fa aslama" in this hadeeth. This dispute and the
most correct view was mentioned by al-Nawawi in his commentary on this
hadeeth. He said:
With regard to the words of the Prophet (peace and blessings of Allaah
be upon him), "There is none of you who does not have a companion
(qareen) appointed for him from among the jinn." They said, "Even
you?" He said, "Even me, but Allaah helped me againsthim fa aslama [or
fa aslamu], so he only tells me to do that which is good."
There are two well-known views that have been reported. Those who read
the phrase as fa aslamu said that it means, "So I am safe [aslamu]
from his evil and temptation." Those who read it as fa aslama said
that it means, "The qareen became Muslim [aslama] and became a
believer, so he only tells me to do that which is good."
They differed as to which view is correct. Al-Khattaabi said: The
correct version is fa aslamu [so I am safe]. Al-Qaadi 'Iyaad thought
that fa aslama [so he became Muslim] was correct, and this is the
preferred version, because he then said, "so he only tells me to
dothat which is good." Andthey differed concerningthe report that says
fa aslama. It was said that it means he submitted inthe sense of
surrendering, and it appears in this form (fa astaslama - so he
surrendered) in reports narrated elsewhere thanin Saheeh Muslim. And
it was said that it means that he become a Muslimand a believer. This
is the apparent meaning.
Abu Na'eem al-Asbahaani said in Dalaa'il al-Nubuwwah (1/185): It was
said aslama meaning he believed. The Prophet (peace and blessings of
Allaah be upon him) wasthe only one whose qareen became a Muslimand a
believer.
Based on this, having one's qareen become a Muslim was something that
was unique to the Prophet (peace and blessings of Allaah be upon him).
So it is not prescribed for the Muslim to pray that his qareen become
Muslim, because this is overstepping the limits in du'aa' by asking
Allaah for something that belongs only to the Prophet (peace and
blessings of Allaah be upon him), and because there is no report that
the Sahaabah, who werethe keenest of all peopleto do good and the
closest to it, asked Allaahto make their qareens become Muslim, and
they did not ask the Messenger (peace and blessings of Allaah be upon
him) to pray for that for them when they heard this hadeeth from him.
There is no report that Abu Bakr, 'Umar, 'Uthmaan and 'Ali, who were
very keen to do good, or their sons, did that. We have to follow the
guidance of these great Sahaabah because they understood this religion
properly and learned it directly from its source, the Messengerof
Allaah (peace and blessings of Allaah be upon him), and it is not
permissible for us to follow any path but theirs. Allaah says
(interpretation of the meaning):
"And whoever contradicts and opposes the Messenger (Muhammad) after
the right path has been shown clearly to him, and follows other than
the believers' way, We shall keep him in the path he has chosen, and
burn him in Hell -- what an evil destination!"
[al-Nisa' 4:115]
This hadeeth was narrated in the context of warning the Sahaabah
against the fitnah of the qareen. Al-Nawawi said: This hadeeth is a
warning against the fitnah of the qareen and his whispers and
temptation. [The Prophet (peace and blessings of Allaah be upon him)]
warned us against him so that we can be as cautious as possible." This
is what we must do, according to sharee'ah.
It is sufficient for us to recite the du'aa's that Allaah has taught
us, for example:
"And say: 'My Lord! I seekrefuge with You from the whisperings
(suggestions) of the Shayaateen (devils).
And I seek refuge with You, My Lord! lest they should come near me'"
[al-Mu'minoon 23:97-98 - interpretation of the meaning]
And you should recite Soorat al-Ikhlaas and theMi'wadhatayn (the last
two soorahs of the Qur'aan) morning and evening, as well as the dhikrs
narrated in saheeh ahaadeeth from the Prophet (peace and blessings of
Allaah be upon him). You should also recite Aayat al-Kursiy before
going tosleep, and Bismillaah il-Rahmaan il-Raheem before doing
anything, and you should seek refuge with Allaah every time you notice
the whispers of the Shaytaan. Allaah says (interpretation of the
meaning):
"And if an evil whisper from Shaytaan (Satan) tries to turn you away
(OMuhammad) (from doing good), then seek refuge in Allaah. Verily, He
is the All-Hearer, the All-Knower"
[Fussilat 41:36]
I ask Allaah to make you more keen to do good and to protect us and
you from the Shaytaan and his whisperings. Ameen.

--

- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

Excessive Ambitions in this Worldly Life - II

The Righteous Predecessors Warned Against Excessive Ambition in this World
The righteous predecessors understood the reality of this world and
their hearts became attached to the Hereafter. Therefore, they advised
their successors not to incline towardsthis worldly life and not to
turn away from the Hereafter. 'Ali said, "The things I fear most might
harm you are following whims and having excessive ambitions in this
worldly life, for following whims diverts you from the truth and
having excessive ambitions causes you to forget the Hereafter."
Ibn Mas'ood said, "Do not let extended welfare lure you into laxity,
and do not be diverted by false hope; for whatever will come is near,
and whatever is far will never come."
Salmaan Al-Faarisi said, "Three things make me laugh outof irony: A
person having excessive ambitions in this life while death awaits him,
a personwho is heedless while Allaah is encompassing of everything he
does, and a person who laughs heartedly while not knowing whether
Allaah Is angry or pleased with him."
Once a man entered the house of Abu Tharr Al-Ghifaari and started
looking around his house,then he said, "O Abu Tharr, whereis your
furniture?" Abu Tharr replied, "We have another house that we are
moving to [he meant by that his house in heaven]." Theman said, "As
long as you are here, it is necessary to have furniture." Abu Tharr
replied, "The owner of the house [i.e., Allaah] is not leaving us
here, therefore we are in no need of buying furniture."
It was narrated that 'Eesa (Jesus) said, "How sane is the person who
builds a home on thewaves of the sea? This is the example of this
world, so do not take it as your abode."
'Umar ibn Abdul-'Azeez said in a Khutbah (Sermon), "Do not let
extended welfare harden yourhearts and make you yield to your enemy.
By Allaah, for a person to have excessive ambitions in this worldly
life is a mistake, for he does not know whether he will live until the
morning or not, or whether he will live until the evening or not; and
death may take him at any moment between these."
Abu Muhammad ibn 'Ali Az-Zaahid said,
We followed a funeral processionin Al-Koofah and Abu Daawood At-Taa'i
was among the people. During the burial, Abu Daawood withdrew and sat
to a side. I then went and sat near him. He said, "Those who fear the
punishment of Allaah will gain what they desire, even ifit is
difficult to obtain. Those whostrive for this worldly life are
negligent of the Hereafter; all what is destined is soon to happen.
Know that all the peopleof this world will eventually be ofthe
inhabitants of the graves. Also, know that the inhabitants of graves
regret the time, money and effort that they wasted in persuing the
pleasures of this lifeand are only pleased with the good deeds that
they did during their lifetimes. Sadly, what the inhabitants of graves
regret, the people of this world are competing, fighting over and
disputing in courts over.
Al-Ghazzaali said, "Death has snapped the necks of tyrants, broken the
backs of emperors and cut short the false hopes of Caesars, whose
hearts rejected the remembrance of death until it suddenly struck them
and cast them into the earth. Have any of them found haven or refuge
fromdeath?"
Others said, "Many people start their day and die before it ends and
many wait for the next day but never reach it. If only you realize the
truth of life and how quickly it passes by, you would detest excessive
ambitions in thislife and its delusion."
Yet others said, "How can a person be happy with this life when every
day deducts a month of his age, and every month eliminates a year of
his age, and every year destroys his life, and his life leads him to
his death."
Muhammad ibn Waasi' was asked, "How do you find yourself?" He replied,
"I have a short life, excessive ambitions in this world and many wrong
deeds."
A man wrote a letter to his brother, saying, "Sorrow over what is
missed from the pleasures of this life is endless and death is close
to a person. Every day decreases his lifespan; and illness gradually
increases in his body day after day. So, start performing good deeds
before death comes to you. Peace be upon you."
Consequences of Excessive Ambitions in this Worldly Life
Having excessive ambitions in this worldly life leads to committing
misdeeds and keeps a person away from obeying Allaah. It is also one
of the causesof violating prohibitions, transgression and plundering
others' rights. Therefore, a person must always recall death and show
due reverence towardsAllaah.
The Remedy for this Disease
Ignorance and love of this world are the cause of having excessive
ambitions in this worldly life. Treatment of this disease lies in
being aware of its dangers and harmful consequences, realizing the
importance of performing obligations on their prescribed time and
understanding that procrastination leads a person to failure and loss.
The slave of Allaah has to know that he is required to be where Allaah
The Exalted has commanded him to be, and to avoid acts that Allaah The
Exalted has commanded him to abstain from. One also should make his
motto the same as that raised by Haatim Al-Asamm who said, "I knew
that none would perform my duties for me and therefore I am occupied
in fulfilling them. I saw that people look at my appearance while
Allaah looks at what is concealed inside me, so I realized that it is
worthier and better to be conscious that Allaah is watchingme. I also
knew that death comes suddenly and, therefore, I decided to perform
good deeds before it comes."
There is a great difference between having hopeful expectations and
having extensive ambitions in this worldly life. A person who has
hopeful expectations for something will do his utmost in order to
attain it and a person who fears something will flee from it. On the
other hand, having excessive ambitions in this life leads a person to
neglecting the matters of the Hereafter and preparing for it. One who
seeks remedy for this disease has to understand the truth of this
worldly life and how insignificant and valueless it is, and that it
takes the side of thosewho are mean and cowardly and is their endless
pleasure. Principally, one does not find in this world but what he
dislikes and when he finds something that pleases him, it is but an
exception.
Once, Ibn As-Sammaak went to Haaroon Ar-Rasheed whileHaaroon was
having a drink of water. Then Haaroon Ar-Rasheed asked for his
admonishment. Thereupon, Ibn As-Sammaak said,"O Commander of the
believers, ifyou were prevented this drink of water, would you pay for
it with half of your kingdom?" He replied, "Yes." Then he asked, "O
Commander of the believers, if you drunk this water and then could not
urinate it, would you pay for this [i.e., to be able to do so] with
half of your kingdom?" He replied, "Yes." Then Haaroon said, "A
kingdom does not [even] equal a drink of water or its urination."
Al-Fudhayl ibn 'Iyaadh said, "All goodness was collected in a house,
and the key to this house is asceticism in this worldly life, and all
evil was collected in a house, and the key to this house is the love
for this worldly life."
It was said, "This world is like one's shadow; if you try to catch it,
it will escape from you, and if you leave it, it will follow you."
Therefore, you have to ask yourself: "Where are the former and later
peoples? Where are those who filled the world from east to west with
pride and glory? Where are those who furnished their palaces with
silks and gems? Where are those who caused the earth to tremble out of
veneration and exaltation for them? Do you perceive of them anyone, or
hear from them a sound?" Allaah caused them to perish, as He did with
other nations, and exterminated them like disintegrated ruins. Allaah
also removed them from the spaciousness of their palaces to the
narrowness of graves, under stones and rocks and they became so that
nothing was seenof them except their dwellings. What they accumulated
throughout their lives did not benefit them, and what they earned did
not avail them. Both the living and their beloved left them; both
their brothers and friends abandoned them; both their relatives and
non relatives forgot them. It is as if death is not decreed upon us
and that it will only befall others. When we follow a funeral
procession, it is as if the deceased is just going ona journey and
will soon return, then we consume their inheritance as if we will be
immortal in this world.
O people! Fill your life in this world with obeying Allaah and
following the methodology of your Prophet and let your motto be: {And
I hastened to You,my Lord, that You be pleased.}