HAVE WE NOT OPENED YOUR BREAST FOR YOU [O’ MUHAMMAD]?
(Have we not opened your breast for you [O’ Muhammad] ?) (Quran 94: 1)
These were the words that descended upon the Prophet (bpuh) and they became manifest in his character; his mind was at ease and he was in high spirits; he was optimistic and easy going in his affairs. He was close to the hearts of the people in a venerable way: though he was close to the people and was always smiling, there was always with him a sense of dignity and honor. In terms of character, his was complete and unparalleled. Showing ample modesty, he would play with children and would openly welcome the visitor. Because he remained happy with Allah’s favors and blessings, hopelessness and failure were concepts that were absolutely foreign to him. Instead he favored optimism of the propitious kind. Hateful to him were ostentation, affectedness, and extravagance. It can easily be said that the Prophet (bpuh) was the epitome of all of the above-mentioned characteristics. He was noble in the true sense of the word because he was the conveyer of a true message, the proprietor of honorable principles, the example and teacher for an entire nation, the man of family and society, and the bearer of many virtues.
He was, in short, someone who was guided to all that is good.
(…he releases them from their heavy burdens [of Allah Is covenant], and from the fetters [bindings] that were upon then) (Qur’an 7: 157)
Or in other words, he was:
(….a mercy for the ‘Aalameen (mankind, jinns, and all that exists).)
(Qur’an 21: 107)
(As witness, and a bearer of glad tidings, and a warner — and as one who invites to Allah by His Leave, and as a lamp spreading light.) (Qur’an 33: 46)
Among that which goes against Islam and its easy to follow message is the extravagance of the Khawaary, the foolishness and extremes of Sufism, the passionate love of the poets, and the vainglory of those who worship this life.
(Then Allah by His Leave guided those who believed to the truth of that wherein they differed. And Allah guides whom He wills to a Straight Path.) (Qur’an 2: 213)
A GOOD LIFE
A Western thinker said:
“lt is most possible for you, while you are behind steel bars, to look out upon the horizon and to smell roses. It is also extremely plausible for you to be in a castle replete with opulence and comfort, and yet be angry and discontented with your family and wealth.”
Therefore happiness is not determined by time or by place, but instead by faith in Allah and obedience to Him, matters that are rooted in a person’s heart. The heart has a far-reaching significance in that it is the place that Allah looks at and scrutinizes. If faith settles itself in the heart, happiness and tranquility will pervade both the heart and the soul.
Ahmad ibn Hanbal was a venerable scholar and a prolific compiler of hadith. He lived a productive life, yet he was not rich: his garment was patched in many places and every time it tore again, he would sew it himself He lived in a three-room structure made of mud. Often, all that he could find to eat was a piece of bread. And his biographers mention that he had the same shoes for seventeen years and he would often patch them up or sew them if there was a tear. `
Meat would find its way to his plate only once a month, and on most days he fasted. He journeyed throughout the lands seeking out ahaadeeth (hadiths). Yet, despite all of the hardships he had to bear, he was contented, comfortable, serene, and unworried, qualities that can be attributed to his fortitude, to his knowing his goal and final destination, to his seeking reward from Allah, and to his striving after the Hereafter and Paradise.
On the other hand, the rulers of his time, such as Al-Ma’moon, Al-Wathiq, Al-Mu’tasim and Al-Mutawakkil, all lived in castles. They owned hoards of gold and silver; an entire army was at their disposal; they had all that they desired. In spite of all their material wealth, they lived in turmoil and they spent their lives in anxiety and worry. Wars, uprisings, and insurgencies brought them misery. ln the records of history we even find that many of them would renounce the world bitterly on their deathbed, feeling regretful for their extravagances on the one hand and for their shortcomings on the other.
Shaykh ul-Islam Ibn Taymiyah is another example: he spent his time on this earth with no family, no place to call home, no wealth, and no position. He had a room adjoining the central mosque, a slice of bread to keep him going for the day, and two garments. Sometimes he would sleep in the mosque. But, as he said about his situation, his paradise was in his breast, his execution meant martyrdom, imprisonment was peaceful seclusion, and being exiled from his country meant traveling abroad as a tourist. Such sentiments could come from him only because the tree of faith in his heart had firm and solid roots.
(….whose oil would almost glow forth (of itself), though no fire touched it. Light upon Light! Allah guides to His Light whom He wills.)
(Qur’an 24: 35)
(He will expiate from them their sins, and will make good their state.)
(Qur’an 47: 2)
(While as for those who accept guidance, He increases their guidance, and bestows on them their piety.) (Qur’an 4 7: 17)
(You will recognize in their faces the brightness of delight.)
(Qur’an 83: 24)
Abu Dhar was a Companion known for his abstemious lifestyle. Taking with him his wife and children, he left the city and settled in an isolated location. After setting up his tent, most of his days were spent chiefly in worship, recitation of the Qur’an, and reflection. Most days he fasted. His worldly possessions were limited to a tent, some sheep, and a few other trifling things. Some friends visited him once and they asked, “Where is the world (i.e. where are the material things that others have)?” He said, “in my house is all that I need from this world, and the Prophet (bpuh) informed us that in front of us is an insurmountable obstacle (i.e. on the Day of Judgment), and no one will pass it (safely) except for the one who has a light load.”
Despite living a life of penury, he had all that he needed from this world. As for superfluous possessions, he felt that they would divert him from his main purpose and would only cause him worry.
WHAT THEN IS HAPPINESS?
“Live in this world as if you are a stranger or a traveler who is just passing through.”
Happiness is not in the castle of ‘Abdul Malik ibn Marwan, in the army of Haroon ar-Rasheed, in the mansions of Ibn Jassas, in the treasures of Qaroon (Korah), or in gardens of roses.
Bliss and happiness were the lot of the Prophet`s Companions even though they were poor and led harsh lives. Happiness was with Imam Bukhari in his collection of ahaadeeth (hadiths), with Al- Hasan al-Basri in his truthfulness, with Ash-Shafi’ee in his deductions, with Malik and Ahmad in their introspection and self- denial, and with Thaabit al-Bannani in his worship.
(That is because they suffer neither thirst nor fatigue, nor hunger in the Cause of Allah, nor they take any step to raise the anger of disbelievers nor inflict any injury upon an enemy but is written to their credit as a deed of righteousness. Surely, Allah wastes not the reward of the doers of good) (Qur’an 9: 120)
Happiness is not a cheque cashed, a car bought, or oil pumped.
Happiness is the solace that is derived from being upon the truth, a peace of mind that is achieved by living according to sound principles, and calmness that is brought about by living a life of goodness.
We used to think that if we bought a bigger house, had more things, and purchased the latest appliances and machines that make life easier, we would be happy and joyful. And then it surprised us when we found that these very things were the cause of worry, anxiety, and trouble in our lives.
(And strain not your eyes in longing for the things we have given for enjoyment to various groups of them [polytheists and disbelievers in the Oneness of Allah], the splendor of the life of this world that We may test them thereby.) (Qur’an 20: 131)
The greatest reformer in the world was the Messenger of guidance, Muhammad (Blessings and Peace be upon him).
Financially, he was poor; at times, he wasn’t even able to find the pit of a date with which to satisfy his hunger. Notwithstanding these difficulties, he lived a life of bliss and inner peace to an unparalleled degree, the extent of which no one knows except Allah, the Exalted.
(And removed from you your burden, which weighed down your back)
(Qur’an 94: 2-3)
(And Ever Great is the Grace of Allah unto you [O’ Muhammad].) (Qur’an 4:113)
(Allah knows best with whom to place His message.)
(Qur’an 6: I24)
The Prophet (bpuh) said in an authentic hadith:
“Sin is what affects (and lingers in) the heart and what you hate for people to find out about. And performing good deeds is what the heart and soul feel tranquil (and satisfied) with.”
Uprightness calms both conscience and soul. The Prophet said:
“Performing good deeds is tranquility while performing sins is uncertainty”
The doer of good is always at peace and the sinner is always wary and suspicious of what goes on around him.
(They think that every cry is against then) (Qur’an 63: 4)
The wrong doer goes from anxiety to suspicion and then finally to paranoia.
“lf one does ill he will feel suspicious, And he will believe whatever he imagines and fancies.”
The solution for anyone who seeks happiness clearly lies in doing well and avoiding evil.
(It is those who believe [in the Oneness of Allah and worship none but Him Alone] and confuse not their belief with Zulm [wrong i.e. by worshipping others besides Allah], for them [only] there is security and they are the guided) (Qur’an 6: 82)
Being a Muslim who is spiritually healthy is better than achieving the kingdoms of Khosrau and Caesar since your religion is what will remain with you until you settle in the gardens of Paradise.
As for power and position, they are but momentary and fleeting.
(Verily! We will inherit the earth and whatsoever is thereon. And to us they all shall be returned.) (Qur’an 19: 40)
TO HIM DO THE GOOD WORDS ASCEND
The Messenger of Allah (Blessings and Peace be upon him) taught his Companions a number of beautiful invocations, invocations that were brief in length but far-reaching in their implications.
Abu Bakr (may Allah be pleased with him) asked the Prophet (bpuh) to teach him a supplication and he answered:
“Say: ‘O’ my Lord, verily, I have greatly wronged myself and no one forgives sins except you. So forgive me with your forgiveness and have Mercy on me, since verily, you are the Oft-Forgiving, the Most Merciful.”‘
The Prophet (bpuh) said to ‘Abbaas (may Allah be pleased with him):
“Ask Allah for pardon and good health.” .
And he said to ‘Ali (may Allah be pleased with him):
“Say: ‘O’ Allah, guide me and direct me (to the right path).”
He (bpuh) said to ‘Ubayd ibn Husayn (may Allah be pleased with him):
“Say: ‘O’ Allah, Inspire me to the right guidance and protect me from the evil of my own self”
He (bpuh) taught Shaddad ibn Aws (may Allah be pleased with him) to say:
“O’ Allah, I ask you to make me steadfast in the matter (of Religion), resolute upon right guidance, thankful for Your blessing, and diligent in Your worship. And I ask you, O’ Allah, to make my heart sound, my tongue truthful; and I ask You from the good that You know I seek refuge in You from the evil that You have full knowledge about and I ask Your forgiveness for that which You (completely) know of Truly You are the Knower of all things unseen.”
And he taught Mu’aadh (may Allah be pleased with him) to say:
“O’ Allah, help me to remember You, to thank You, and to worship You excellently?
That we should ask for Allah’s Pleasure and for His Mercy in the Hereafter, that we invoke Allah to save us from His anger and punishment, and that we ask Him for help in worshipping Him and thanking Him W- these are some of the more salient themes that are stressed in the previous supplications.
Regarding these themes, there is one uniting or common factor: that we should seek what is with Allah and turn away from what is in this world, or in other words, that we must not be covetous of material things that are, by their very nature, evanescent.
SUCH IS THE SEIZURE OF YOUR LORD
(Such is the Seizure of your Lord when He seizes the [population of] towns while they are doing wrong.) (Qur’an 11: 102)
One can become sad and wretched for different reasons; the following are some of them: to do wrong to others, to usurp their rights, and to hurt the meek among mankind. Some of the wise used to say,
“Fear the one who finds no helper against you (in your wrongdoing) except Allah.”
The history of nations has left us with poignant examples of what lies in store for the oppressor. There was the case of ‘Aamir ibn at-Tufayl, who plotted to assassinate the Prophet (bpuh), who in turn supplicated against him. Forthwith, A’amir became afflicted with an enlarged gland, and after an hour of screaming and writhing from pain, he died a most painful death.
Arbad ibn Qays was wretched enough to have similar plans, and the Prophet (bpuh) supplicated against him as well. Allah sent lightning down on Arbad, scorching both him and his mount.
Shortly before Al-Hajjaj executed Sa’eed ibn Jubayr (may Allah be pleased with him). The latter supplicated and said, “O’ Allah, do not empower him over anybody after me”. Al-Hajjaj became afflicted with an abscess in his hand, which then quickly spread throughout his body. He experienced so much pain that he began to moan and moo like a cow, until finally, he died in a pitiable state.
Sufyan ath-Thawri was in hiding for a period of time because of threats from Abu Ja’far al-Mansoor. Abu .Ia’far was heading for the Ka’bah in Makkah while Sufyan was already within the precincts of the Ka’bah. He clung to the curtain of the edifice and prayed to Allah fervidly not to allow Abu Ja’far to enter His house. Abu Ja’far died just before reaching the outer limits of Makkah.
Ahmad ibn Abi Du’aad al-Qadi al-Mu’tazili took part in inflicting harm upon Imam Ahmad ibn Hanbal. Imam Ahmad prayed against him, and so Allah punished Ibn Abi Du’aad by making him paralyzed on one side of his body. He was heard to have said afterwards,
“As for half of my body, if a fly were to land on any part of it, I would feel that the Day of Judgment had commenced. As for the other half, if it were to be cut up into pieces by a pair of scissors, l would not feel anything.”
Imam Ahmad, who was greatly wronged and harmed for a period of time, also prayed upon another of his transgressors, آ°Ali ibn Zayyat. Only a short period of time passed before someone tortured and killed lbn Zayyat by putting him into an oven and hammering nails into his head.
During the reign of Jamal ‘Abdul Nasir, Hamza al-Basyounee tortured many Muslims in prison. He wickedly scoffed, “Where is your Lord so that I can put him in steel?” Far above Allah is from what the oppressors say! A truck smashed into Hamza’s car killing him, and appropriately, the truck was transporting rods of steel. One rod of steel entered his body from the top of his head until it made its way down to his bowels. The rescue team was unable to extract him from the car except in pieces.
(And he and his hosts were arrogant in the land, without right, —- and they thought that they would never return to Us.) (Qur’an 28: 39)
(And they said: ‘Who is mightier than us in strength?’ See they not that Allah, Who created them, was mightier in strength than them.) (Qur’an 41: 15)
Similar is the case of Salah Nasr, who was a general of ‘Abdul Naasir and who was known for perpetrating evil and oppression throughout the land. He became sick with ten painful and chronic diseases. He lived for many years in misery and the doctors could find no cure for him. In the end, he died ignominiously as a prisoner in the very jails of those leaders whom he used to serve.
(And those who did transgress beyond bounds in the lands [in the disobedience of Allah]. And made therein much mischief So your Lord poured on them different kinds of severe torment) (Qur’an 89: 11-13)
The Prophet (Blessings and Peace be upon him) said:
“Verily, Allah prolongs the life of the oppressor until when He takes him, there is no escape.”
And he (bpuh) also said:
“Beware of the supplication of the oppressed one, for verily, between it and Allah, there is no veil (or barrier).”
THE SUPPLICATION OF THE WRONGED
Ibraheem at-Tamimi once said:
“When a man wrongs me, I pay him back with an act of mercy.”
When some money was stolen from a righteous man who lived in Khurasaan, he began to weep. Fu’dayl, who saw him in that state, asked, “Why do you cry?” He answered, “I remembered that Allah
shall gather me and the thief together on the Day of Judgment, and I cried, feeling pity for him.”
A man slandered a scholar from the early generations of Islam.
In return, the scholar gave him a gift of dates, and when later asked about the gifts, he said,
“Because he did good to me (i.e. on the Day of Judgment the man would have to give him some of his good deeds or take from him some of his bad ones).”
THE IMPORTANCE OF HAVING A GOOD FRIEND
Every Muslim needs a helpful, loving brother — to turn to, to share joys and hardships with, and to reciprocate affection.
(And appoint for me a helper from my family: Haroon [Aaron], my brother Increase my strength with him, and let him share my task [of conveying Allah is Message and Prophethood]. That we may glorify you mach, and remember you much.) (Qur’an 20: 29-34)
(They are but Awliya [friends, protectors, helpers, etc.] to one another)
(Qur’an 5: 51)
(Verily, Allah loves those who fight in His Cause in rows [ranks] as if they were a solid structure.) (Qur’an 61: 4)
(And He has united their [i.e. believers’] hearts.) (Qur’an 8: 63)
(The believers are nothing else than brothers [in Islamic religion].) (Quran 49: I0)
The topic we are now discussing is pertinent to the subject matter of this book because having a good and worthy companion brings joy to the heart. The Prophet (Blessings and Peace be upon him) related that Allah, said:
“Where are the ones who love each other because of My Exaltedness (i.e. who love each other for the sake of Allah)? Today l will provide shade for them in my shade — a day wherein there is no shade except for my shade.”
In Islam, security is a must
(…..for them [only] there is security and they are the guided.)
(Qur’an 6: 82)
([He] who has fed them against hunger; and has made them safe from fear)
(Qur’an 106: 4)
(Have We not established for them a secure sanctuary [Makkah]… )
(Qur’an 28: 57)
(…..whosoever enters it, he attains security.) (Qur’an 3: 97)
(…then grant him protections.) (Quran 9: 6)
The Prophet (Blessings and Peace be upon him) said:
“Whoever spends his night safely in his home, with a healthy body and enough provision for his day, it is as if he has gained the world in its entirety.’
Security of the heart is the faith and sureness of knowing the truth. Security of the home is its freedom from shame and deviation and its being replete with tranquility and Divine guidance. Security of our nation is its being united with love, being founded upon justice, and in its application of the Shari’ah. And fear is the enemy of security:
(So he escaped from there, looking about in a state of fear)
(Qur’an 28: 21)
(….so fear them not, but fear Me) (Quran 5: 3)
Based on the abovementioned categories of security, there is no true peace and security for the frightened one or for the disbeliever.
By Allah, how pitiable is the life of this world! lf you are prosperous in one facet of your life, you are sure to be miserable in another. lf wealth comes on one hand, sickness arrives on the other. Lf your body is healthy, some other form of difficulty will arise. And when everything seems to be going well and you finally feel a sense of stability, you are ready to be put into a coffin.
A poet, named Al-A’shaa from Najd, was heading toward the Prophet (bpuh) to laud him in verses of poetry and to accept Islam. Abu Sufyan met him on his way and offered him one hundred camels to desist from continuing on his mission and to go back home. He accepted the offer and set off with the camels. To make the return journey, he mounted one of the camels, but it soon turned wild and threw him off, causing him to land on his head, and upon impact, his neck snapped and he died. He parted from this world without having achieved either religious or worldly gain.
FLEETING GLORY
Happiness, if it is of the true kind, must be perpetual in its presence and complete in its magnitude. ln terms of always being present, l mean that it should never be interrupted by worry and that it should exist for one. both in this world and in the Hereafter. Its completeness is realized when it is neither spoiled nor diminished by troubles or worries.
An-Nu’maan ibn al-Mundhir, who was king of Iraq, sat under a tree to relax and to drink alcohol. He called ‘Adee ibn Zayd, a wise man, to come and advise him. ‘Adee said, “O’ King, do you know what this tree says’?” The king said, “No, what does it say”. ‘Adee replied:
“Many people sought rest around me, to drink wine mixed with pure water, Soon after, time began to play with them (i.e. some harm befell them), And time is such: always changing from one state to another.”
Being tormented by the eventuality described to him, the king became embittered; he quit drinking and he remained miserable until he died.
As the Shah of Iran celebrated the passing of two thousand five hundred years since the establishment of the Persian Empire, he began to make plans for expanding the scope of his power to lands outside of his reign. Then, in the blink of an eye, he was toppled from power:
(You give the kingdom to whom You will, and You take the kingdom from whom You will) (Quran 3: 26)
Chased from his castle and his world, he died in exile as a poor man in a far-off country. No one shed tears for him.
(How many of gardens and springs have they [Pharaoh is people] left And green crops [fields etc.] and goodly places, and comforts of life wherein they used to take delight!) (Qur’an 44: 25-27)
A similar case is that of Chaucesco, the former president of Rumania. He ruled for twenty-two years, and he had 70,000 personal guards. But in the end, it was his own people who surrounded his castle. They tore apart his body one limb after another.
(Then he had no group or party to help him against Allah, nor was he one of those who could save themselves.) (Quran 28: 81)
Thus he died without anything to show for his long reign: no worldly goods did he take with him and no prospect of prosperity in the Hereafter.
Another example is the former leader of the Philippines, Marcos. He gathered wealth and power for himself while heaping misery upon his people. In turn, Allah made him to feel that same misery as he was driven away from his country, his family, and his power. With no sanctuary to turn to, he died ignominiously: even his own people refused to allow him to be buried in the Philippines.
(Did He not make their plot go astray?) (Qur’an 105: 2)
(So Allah seized him with punishment for his last [(i.e. his saying: ‘I am your lord, most high)(See Verse 79: 24)] and first [(i.e. his saying, ‘O’ chiefs! I know not that you have a god other than I’) (See Verse 28: 38)] transgression.) (Qur’an 79: 25)
(So we punished each [of them] for his sins.) (Qur’an 29: 40)
PERFORMING VIRTUOUS DEEDS IS THE CROWN ON THE HEAD OF A HAPPY LIFE
To attain happiness and peace you must be from those who hasten to do virtuous and beautiful deeds. The Prophet (bpuh) said:
“Strive toward that which benefits you and seek help from Allah.”
A Companion of the Prophet Muhammad asked him to be one of his Companions in Paradise. He (bpuh) replied:
“Help me to help you by prostrating often, for Allah will raise you by one degree for every prostration that you make for Him.”
Another Companion asked the Prophet (bpuh) to inform him of one deed that was comprehensive of much good. He (bpuh) told him:
“That your tongue should remain moist with the remembrance of Allah.”
ln response to a third such seeker of good, the Prophet (bpuh) said:
“Don’t curse others and don’t hit others with your hand. lf someone were to curse you regarding something that he knows about you, don’t curse him regarding something that you know about him. And don’t disparage any kind of good deed, even if that deed consisted of pouring some water from your bucket into the container of the one who seeks drink.”
(And march forth in the way [which leads to] forgiveness from your Lord, and for Paradise) (Quran 3: I33)
(Verily they used to hasten on to do good deeds…) (Quran 21: 90)
(And those foremost [(in Islamic Faith of Monotheism and in performing righteous deeds) in the life of this world on the very first call for to embrace Islam], will be foremost [in Paradise].) (Quran 56: I0)
Do not delay when it comes to doing good and righteous deeds.
(And for this let (all) those strive who want to strive [i.e. hasten earnestly to the obedience of Allah].) (Qur’an 83: 26)
After being stabbed, and while his blood was gushing out, ‘Umar (may Allah be pleased with him) said to a young man who was dragging his lower garment on the ground, “O’ son of my brother, lift up your garment, for to do so is more righteous and purer for your clothes. ” Even during the pangs of death he invited others to do good!
(To any of you that chooses to go forward [by working righteous deeds], or to remain behind [by committing sins].) (Quran 74: 37)
Verily, happiness is not achieved by sleeping much, by seeking comfort, or by being averse to doing good deeds.
(But Allah was averse to their being sent forth, so He made them lag behind, and it was said [to them], Sit you among those who sit [at home].)(Quran 9: 46)
The logic of downtrodden and lethargic souls is:
(And they said: ‘March not forth in the heat) (Quran 9: 81)
(Who say to their brethren when they travel through the earth or go out to fight: ‘lf they had stayed with us, they would not have died or been killed.) (Quran 3: I56)
We are prohibited from lagging behind when it comes to doing good deeds:
(What is the matter with you, that when you are asked to march forth in the Cause of Allah [i.e. Jihad] you cling heavily to the earth?) (Quran 9: 38)
(There is certainly among you he who would linger behind [from fighting in Allah’s Cause].) (Quran 4: 72)
(…..but he clung to the earth….) (Quran 7: 176)
(Am I not even able to be as this crow!) (Quran 5: 31)
(That is because they loved and preferred the life of this world over that of the Hereafter) (Quran 16: 107)
(And do not dispute [with one another] lest you lose courage and your strength departs.) (Qur’an 8: 46)
(And when they stand up for the prayer; they stand with laziness….) (Quran 4: 142)
Prophet (Blessings and Peace beآ·upon him) said:
“O’ Allah, I seek refuge in you from laziness”
The wise person subdues his self and works for what comes after death. A weak person obeys his self in its desires, and though he performs no deed that is worthy of reward, he keeps vain and false hopes in Allah.
EVERLASTINGNESS AND PARADISE ARE THERE, AND NOT HERE!
Do you wish to stay young, healthy, rich, and immortal? If you desire these things, you will not find them in this world, however, you can find them in the Hereafter. Allah, the Exalted, has decreed misery and impermanence for this world. He called this life a trifle and an enjoyment of deception.
There is a well-known poet from long ago, who for the greater part of his life lived a life of penury. In the prime of his youth, he wanted money and could not get it. He wanted a wife too, but he failed in that pursuit as well. When he became old, with white hair and brittle bones, he became rich. Many women were now willing to marry him and he lived a comfortable life. The irony of his story is that he was poor when he was able to enjoy all comforts and that he became rich when he could no longer enjoy the pleasures of life. He composed these verses in the latter part of his life:
“What I desired to own when I was only twenty, Came into my possession after turning eighty. Young Turkish girls now surround me, Singing and wearing silks and jewels. They say, ‘Your moans keep us awake all night long, So what is it that you complain of?’ I said, ‘Of being an octogenarian.”’
(‘Did we not give you lives long enough, so that whosoever would receive admonition, —- could receive it? And the warner came to you…) (Qur’an 35: 37)
(…and they thought that they would never return to Us.)
(Qur’an 28: 39)
(And this life of the world is only amusement and play!)
(Qur’an 29: 64)
“The example of this world is that of a rider who seeks shade under a tree — to rest for a short period of time — and then he gets up and leaves.”
Source: Islam Basics By Aaidh ibn Abdullah Al-Qarnee
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