Like The Hungry Wolves (2)

The old man continued, "Aboo Bakr al-Aajurree, who was one of the wise scholars and teachers at the start of the fourth century, wrote a treatise about the manners and the sentiments of the scholars and it is one of the best works on this topic. One who studies it, will know from it, the way of the scholars of the Salaf, and will know the innovated ways contrary to their way. So, he describes the evil scholar at length, from this description is that,

"He has become infatuated with love of this world, and with praise, honour and position with the people of this world. He uses knowledge as an adornment just as a beautiful woman adorns herself with jewellery for this world, but he does not adorn his knowledge with action upon it.”

He then mentions a lengthy speech and then says,

“So these characteristics and their like predominate in the heart of one who does not benefit from knowledge, so whilst he carries these attributes, his soul will come to have love of status and position – so that he loves to sit with kings and the sons of this world. Then he loves to share in their opulent lifestyle, sharing their lavish attire, their comfortable transport, servants, fine clothing, delicate bedding and delicious food. He will love that people throng to his door, that his saying is listened to, and that he is obeyed – and he can only attain the latter by becoming a judge (qaadee) – so he seeks to become one. Then he is unable to attain it except at the expense of his Religion, so he debases himself to the rulers and their helpers, serving them himself and giving them his wealth as a tribute. He remains silent when he sees their evil actions after entering their palaces and homes. Then on top of this, he may praise their evil actions and declare them good due to some false interpretation in order to raise his position with them. So, when he has accustomed himself to doing this over a long period of time and falsehood has taken root in him – then they appoint him to the position of qaadee and in so doing slaughter him without a knife.”
Then they have bestowed such a favour upon him that he is obliged and has to show his gratitude to them – so he takes great pains to make sure that he does not anger them and cause them to remove him from his position. But he has no concern about whether he angers his Rabb, the Most High, so he misappropriates the wealth of orphans, widows, the poor and the needy, and wealth bequested as religious endowment, for those fighting Jihaad and the nobles of Makkah and al-Madeenah, and wealth which is supposed to be of benefit to all the Muslims – but instead he uses it to satisfy his clerk, chamberlain and servant. So he eats that which is haraam and feeds with that which is haraam and increases that which is a proof against him. So woe to the one whose knowledge which the Prophet (ﷺ) sought refuge from and ordered us to seek refuge from. This is the knowledge which the Prophet (ﷺ) mentioned, saying, “Those amongst the people receiving the severest punishment on the Day of Resurrection is the scholar who is not given benefit through his knowledge by Allah.” [ at-Tabaraanee; Da'if. It is however reported as being the saying of Abud-Dardaa only]. He (ﷺ) used to say,

(Allaahumma innee a’oodhubika minal arba’i, min `ilmin laa yanfa`u, wa min qalbin laa yakhsha`u, wa min nafsin laa tashba`u, wa min du`aa in laa yusma`u)
“O Allah! I seek Your refuge from knowledge which does not benefit; from a heart which does not fear; from a soul which is never satisfied; and from a supplication which is not heard.”
[Ahmad and Abi Dawood; Sahih by al-Haakim]

And he (ﷺ) used to say,

(Allaahumma inne as`aluka `ilman naafi`an, wa a`oodhubika min `ilman laa yanfa`u)
“O Allah! I ask You for beneficial knowledge, and I seek Your refuge from knowledge which does not benefit.” - [Ibn Hibbaan; Hasan]

This was said by Imaam Aboo Bakr al-Aajuree, rahimahullaah, who lived at the end of the fourth century, when corruption increased and multiplied greatly since his time – and there is no might and no strength except by Allaah’s will.

For those who love Allah, then they limit their desire with regard to the creation. They should also love Allah, obey Him and single Him out with all worship and recognise His Divinity alone. This type of person does not desire any reward or any thanks from the creation, but hopes for reward for his actions from Allah. Allah says,

"It is not for a human [prophet] that Allah should give him the Scripture and authority and prophethood and then he would say to the people, "Be servants to me rather than Allah," but [instead, he would say], "Be pious scholars of the Lord because of what you have taught of the Scripture and because of what you have studied." Nor could he order you to take the angels and prophets as lords. Would he order you to disbelief after you had been Muslims?" - [QS.3:79-80]

The Prophet (ﷺ) said,

“Do not exaggerate in praising me as the Christians praised the Messiah, the son of Maryam. Indeed I am only a slave. So say the slave of Allah and His Messenger.” {Sahih al-Bukhari]

The Prophet (ﷺ) also used to criticise anyone who did not keep to this manner of address with regard to him, just
as he said,

“Do not say, ‘Whatever Allah and so and so have willed,’ but rather say,
‘Whatever Allah has willed and then what so and so has willed.' - [Imam Ahmad and Aboo Dawood; Sahih]

The Prophet (ﷺ) replied to a person who said, “Whatever Allah and yourself have willed,” by saying,

“Have you made me a rival for Allah! Rather say, ‘Whatever Allah alone has willed.’” - [Imam Ahmad; Hasan]

Some of the pious judges used to prevent the people from calling them ‘Judge of judges’ (Qaadiyyul-Qudaat) since this name resembles the name ‘King of kings’ which the Prophet (ﷺ) censured.
The Rightly Guided Caliphs, who have succeeded the Prophet (ﷺ), their followers and their judges, never used to call to glorification of themselves but rather to the glorification of Allah alone and that He is to be singled out with worship and divinity. From them were those who did not wish for authority at all except as an aid to calling to Allah alone. Some of the righteous people who accepted the position of judge said,

“Indeed I accepted this in order to use it to help me in ordering the good and forbidding the evil.”

The second type of seeking status and position over the people, is through matters of the Deen such as knowledge, action and zuhd (shunning this world and its delights). This is more wicked than the first type, more disgraceful, more corrupt and more dangerous. This is because knowledge, action and zuhd are for seeking the high ranks and never-ending bliss that are with Allah, and to seek nearness to Allah.
Sufyan ibn Sa'eed ath-Thawri, famous imam from the successors of the taabi’een said,

“The excellence of knowledge is due only to the fact that it causes a person to fear and obey Allah, otherwise it is just like anything else.”

So if a person seeks through any of this some worldly end, then this is also of two types. The first type is he who seeks wealth through it – then this is a part of craving after wealth and seeking it through forbidden means. Concerning this, there is the hadeeth reported by Aboo Hurairah, from the Prophet (ﷺ),

“Whoever seeks knowledge from that by which Allah’s Face is sought, but does not learn it except for some worldy goal, then he will not smell the fragrance of Paradise on the Day of Resurrection.” - [Ahmad, Aboo Dawood, Ibn Maajah and Ibn Hibbaan; Sahih]

The reason for this, and Allah knows best, is that, in this world, there is a foretaste of Paradise and it is knowledge of Allah, love of Him, being happy with Him, longing to meet Him, fearing Him and obeying Him. The way to this, is shown by beneficial knowledge and he whose knowledge leads him to experience this foretaste of Paradise in this world, will enter Paradise in the Hereafter, and he who does not smell its fragrance, will not smell the fragrance of Paradise in the Hereafter. Therefore, the one who receives the severest punishment in the Hereafter, is the scholar to whom Allah does not grant the benefit of his knowledge. He is one of those people who will suffer the most severe regret on the Day of Resurrection, since he had what was required to take him to the highest levels and most elevated stations in Paradise, yet he used it only to attain the most lowly, inferior and contemptible ends. So, he is like a man who had valuable and expensive pearls and sold them for a piece of animal dung, or something filthy and of no use. This is the condition of one who seeks this world with his knowledge, rather he is worse. Worse still is one who seeks by it outwardly displaying that he is one who abstains from this world – this is a very despicable deception.

The second type is, he who through his knowledge, action and shunning of this world, seeks authority of the people and a position of honour above them, and that the creation should comply and submit to him, and turn their faces to him. He seeks that it should become manifest to the people that he has the greater knowledge than the scholars, so that he can attain a status greater then theirs and so on. The appointed place for a person like this is the Hell-Fire. This is because intending to arrogantly raise oneself above the creation, is something forbidden, then if one seeks it through the means of attaining the Hereafter, then this is a worse and more despicable than attempting it through use of worldly means, such as wealth and power.
Ibn Mas`ood, radiyallaahu `anhu, said,

“Do not learn knowledge for three, to argue with it with the ignorant, nor to contend with the scholars through it, nor to turn the people’s faces towards yourselves. Rather seek by your saying and action that which is with Allah – since it will remain and everything else will perish.”

From what we have mentioned, it will be clear that love of wealth and status, then craving after them destroys a person’s Deen to the point that nothing except what Allah wills remains of it, just as the Prophet (ﷺ) informed. The root of love of wealth and status is love of this world, and the root of love of this world is following desires. Wahb ibn Munabbih said,

“From following desires comes desire for this world, and from desire of this world comes love of wealth and status, and from love of wealth and status comes making lawful that which is forbidden.”

This is a fine saying, since love of wealth and status is caused by desire for this world, and desire for this world is brought about by following one’s desires. This is because one’s desires call to desire for this world and love of wealth and status in it. But taqwaa prevents one from following desires and prevents love of this world. Allah said,

"So as for he who transgressed and preferred the life of the world, then indeed, Hellfire will be [his] refuge. But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination, then indeed, Paradise will be [his] refuge." - [QS.79:37-41]

Then the old man said, "O young man, know that the soul loves to attain rank and position above its like, and this is what produces pride and envy. However, the intelligent one, strives for everlasting and perpetual rank which is in Allah’s pleasure, and in nearness to Him, and he turns away from fleeting and short-lived rank which is followed by Allah’s Wrath and Anger, and means the person’s downfall, lowness and his distance from Allah, and being banished away from Him.
You are continually surrounded by fearsome waves of materialism, raging against you on every side, and you have to attempt to rouse your spirit and move your paralysed body to save it from the tempestuous waves and to bring it safely to the solid shore of faith. There is no doubt that this struggle confronts every man. It is easy to say, but applying it to one's life, is not. He has to struggle against this world, Iblis, his lower self and appetites. Arrows are fired at him in endless succession. As soon as he saves himself from one arrow, another follows it: darkness on top of darkness. We seek refuge with Allah! And Allah knows best."

"There has come to you enlightenment from your Rabb. So whoever will see does so for [the benefit of] his soul, and whoever is blind [does harm] against it. And [say], "I am not a guardian over you." - [QS.6:104]

[Part 1]

Bahasa

References :
- Al Haafidh ibn Rajab al-Hanbaalee, The Evil of Craving for Wealth and Status, Al-Hidaayah.
- Sheikh 'Abd aI-Hamid Kishk, Dealing with Lust and Greed According to Islam, Dar Al-Taqwa

Like The Hungry Wolves (1)

Then the old man said, "O young man, many man has led his soul into destruction by that which he covets. Desiring the riches of this world, recognition and power amongst the people – it was a trial for the nations of the past and many of us relentlessly chase after it today. The serious consequences of a person’s greed for amassing wealth, may lead a person into something which is forbidden. Likewise a person’s craving after attainment of status and position – then this will generally prevent the good, dignity and honour of the Hereafter – and may lead a person into pride and to looking down upon and having contempt for others.
Know that an appetite is the desire of the lower self to obtain something which it imagines will satisfy it or give it enjoyment. The human self accords great importance to its appetites. If the appetites are given free rein, people will continually seek more and more of what will' lead them to destruction. They will be destroyed because they will go beyond the limits and leave the right path. It is therefore necessary for people to curb their appetites and hold themselves to contentment with little. The more you give the lower self, the more it wants. If you keep it used to little, it remains content.

This means that the lower appetites should always be kept in check by the impregnable bulwark of the intellect. They are necessary as fuel for life in this world but anyone who constantly gives in to them becomes addicted to this world and happy with it alone at the expense of the Next World. Man is both spirit and body. His spirit wants him to rise to sublime heights and to be given its own requirements in terms of the Qur 'an and pure Sunna and various good actions such as prayer, fasting, zakat, maintaining ties of kin­ship, truthful speech, kindness, gentleness and forbearance, and keeping contracts.
The body only really has need of a small number of material things: enough to keep the back straight. If it has them, the lower self will be content and not go beyond the limits. It will command you to do right and forbid you to do wrong and be a helpmate for you both in your deen and this world. But if a man is distracted by the bodily world from the spiritual world, his lower self will inevitably lag behind the caravan of faith and he will become preoccupied with its demands, excesses and impetuosity. He will be like an unruly horse which wanders all over the place with nothing to restrain it, no goal to head towards and no clear path to follow. We seek refuge with Allah! That is pure wretchedness, a miserable life of complete failure.

From Abu Huraira, radhiyallahu 'anhu. the Prophet (ﷺ) said ,

"The (Hell) Fire is surrounded by all kinds of desires and passions, while Paradise is surrounded by all kinds of disliked undesirable things." - [Sahih al-Bukhari]

The explanation can be found in another hadith,

"Allah Almighty created the Fire, and He said to Jibril, 'Go and look at it.' He went and looked at it and said, 'By Your Might, no one will hear of it and then enter it!' Then Allah surrounded it with appetites and said, 'Now go and look it.' So he went and looked at it and said, 'By Your Might, now I fear that no one will be saved from entering it!' He created the Garden and said to Jibril, 'Go and look at it. He went and looked at it and said, 'By Your Might, no one will hear of it without entering it!' Then He surrounded it with,difficult things and then said, 'Go and look at it.' He (Jibril) went and looked at it and said, 'By Your Might, I fear that now no one will enter it!'" - [Jami' at-Tirmidhi; Hasan]

So anyone who forces his heart to give up the things which it desires and which his lower self yearns for but which his Rabb dislikes has protected himself from the Fire and has made it mandato­ry for Allah to safeguard him from it. Most of the actions which Allah Almighty has commanded and encouraged are irksome for the heart and tiring for the limbs. They are things that tend to be contrary to human nature and burdensome for the lower self.
Allah knew His creation and what was in the best interests of His slaves before He created them. He knew that it is part of human nature to like what agrees with it and dislike what opposes it. The appetites leap towards the one and the lower self rejects the other. No one would leave what his lower self desires without the threat of the painful punishment which is awaiting it if it does not; and no one would put up with difficulties without the hope and promise of the endless bliss which is awaiting him if he does. People only abandon their appetites and endure difficulties on account of fear and hope. The Almighty, therefore, frightens His slaves and threatens them and He gives them hope and makes promises to them so that they may fear Him and have hope in Him.

This is how Allah describes those who understand that and fear Him,

"But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination, then indeed, Paradise will be [his] refuge." - [QS.79:40-41]

Allah says that when someone fears his Rabb, he forbids the lower self it's appetites. In other words, god fearing people flee from and avoid what Allah has forbidden. Allah describes them when He says,

"And We will surely cause you to dwell in the land after them. That is for he who fears My position and fears My threat." - [QS.14:14]

Appetite constitutes a strong psychological force which is woven together with the personality and the bodily needs. Some of it is necessary for the perpetuation of human existence on the face of the earth. But excess of it is the source of all conflict from the beginning of creation until now. Conflict within the family is the result of the desire for food, dress, adornment and the various other desires of the lower self. Conflict between nations is the result of the desire for wealth in various forms and the desire for power and for exploitation of the goods of other people.

Allah's Messengers and Messages came one after the other only in order to remedy these appetites which are created in man as a test and a trial for him. They show us how to apply our wills to keep our bodily needs within certain beneficial limits and enable us to use our intellects to reflect on the vast dominions of the heavens and the earth; and that in tum enables us to affirm the greatness of our Creator so that we may humble ourselves before Him as sincere believers. This is our true role in existence. We are not merely animals striving to satisfy our instincts, devoting all our energy, possessions and life to that alone.
Allah created man to replenish existence by his intellect and effort, to disseminate security, justice and prosperity, and to combat ignorance, injustice and oppression. Allah created him to strive against his lower self which commands him to evil and gave him inner strength to enable him to confront the hardships and difficulties of life. That is what truly constitutes human life. A life of affluence, pleasures, and fulfilment of appetites is in reality death itself, because it means that man has gravitated to the earth and followed his lower appetites. Allah says,

"And if We had willed, we could have elevated him thereby, but he adhered [instead] to the earth and followed his own desire. So his example is like that of the dog: if you chase him, he pants, or if you leave him, he [still] pants. That is the example of the people who denied Our signs. So relate the stories that perhaps they will give thought." - [QS.7:176]

The clear Signs of Allah are nourishment for the spirit and intellect. They are a clear light which enters the breast and breathes life into the human self and treats its illnesses which take the form of never-ending desires. Whenever someone satisfies one of the desires of his lower self, it says to him, "Isn't there any more?" If it is given free rein, it will inevitably cast him into a bottomless pit and deeper and deeper darkness.

In the Noble Qur'an, we find the most comprehensive listing of the appetites. They are placed in principal categories with numerous derivative secondary branches stemming from them. Allah says,

"Beautified for people is the love of that which they desire - of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return." - [QS.3:14]

Allah mentions six distinct appetites whose love occupies the hearts of mankind and which distract them from their Deen. They are the basis of all their trials in this life. Two of these six appetites are connected to women and children and that the remaining four are connected to wealth either in terms of money or of goods. That is because of the importance held by wealth in human affairs and the prominent part it plays in establishing life and furthering it and in providing the ease and luxury so dear to man. Wealth is, moreover, the basic means of realising all other human appetites.

Ka'b bin Malik, radiyallaahu ‘anhu, reported that the Prophet (ﷺ) said,

"Two hungry wolves sent in the midst of a flock of sheep, are no more destructive to them than a man's greed for wealth and status to his Deen." - [Imaam Ahmad, an-Nasa’i, at-Tirmidhi and Ibn Hibbaan; Hasan-Sahih according to at-Tirmidhi]

`Aasim ibn `Adiyy, radiyAllaahu `anhu, said, ‘I bought a hundred shares from the shares of Khaybar and that reached the Prophet (ﷺ), so he said,

“Two ravenous wolves remaining amongst sheep whose owner has lost them will not be more harmful than a Muslim’s seeking after wealth and status to his Deen.”’ - [At-Tabaraanee; Hasan by al-Haithumee]

This is a very great similitude given to us by the Prophet (ﷺ) to show how the Deen of the Muslims is corrupted by craving after wealth and worldly status, and that the damage caused to the Deen by it will not be less than the damage caused by two hungry and ravenous wolves which spend the night amongst sheep whose shepherd is absent – so that they feast on them and massacre them.
As is obvious, none but a small number of these sheep would escape from the havoc caused by these hungry wolves – and the Prophet (ﷺ) informed us that a person’s craving after wealth and status does not cause less harm than these two hungry wolves amongst the sheep. Rather, either it will be the same or worse. So this shows that hardly any of a Muslim’s Deen remains secure if he craves after wealth and status in this world – just as hardly any of the sheep will be saved from hungry wolves. So this great similitude contains a severe warning against the evil of craving after wealth and status in the world.

There are two types of craving for wealth. The first type is, a person has extreme love for wealth and also relentlessly exerts efforts to attain it – via means which are lawful – being excessive in that, striving hard and making painstaking efforts and toiling in order to attain it.
There is nothing more to chasing after wealth than the wastage of a person’s noble life for something which has no value. Instead he could have earned a high rank in Paradise and everlasting bliss, but he lost this due to his craving after provision – which had already been assured to him and allotted to him, and it was not possible for anything to come to him except what was decreed for him – then on top of this, he has no benefit from it, but rather abandons it and leaves it for someone else.
He departs from that and leaves it behind so that he will be the one held accountable for it, yet someone else benefits from it. So in reality, he only gathers it, yet someone else benefits from it. So in reality, he only gathers it for someone who will not praise him for that, whilst he himself goes on to One who will not excuse him for that – this itself would indeed be enough to show the blameworthiness of this craving. The person who has this craving, wastes his valuable time and engages himself in something which has no benefit to himself – in journeying and exposing himself to dangers in order to amass, which will only benefit someone else. It was said to a wise man, “So and so has amassed wealth,” so he said, “Then has he amassed days in which to spend it?” It was said, “No” So he said, “Then he has amassed nothing!”

Ibn Mas’ood, radiyallaahu `anhuma, said,

“Certain yaqeen, is that you do not make the people happy by angering Allah, and that you do not envy anyone for that which Allah has provided, and that you do not blame anyone for something which Allah has not given you – since provision will not be brought on by a persons craving after it, nor will it be repelled by a persons disliking it. Indeed, Allah through His Justice has made joy and happiness dependant upon having certain faith and contentment, and He has made worries and sorrow spring from doubt and displeasure.”

A wise man said,

“The people who have the greatest degree of restlessness are the envious, those who have the greatest degree of happiness are the contented. Those who persevere most through suffering are those who are covetous. Those who have the simplest and most pleasant life are those who most strongly refuse this world. The one who will suffer the greatest regret is the scholar whose actions contradict his knowledge.”

Craving after this world torments a person, he is preoccupied and does not attain joy or pleasure whilst amassing – since he is preoccupied. He does not find time – due to his love of this world – for the Hereafter, and is preoccupied with that which will perish and forgets that which will abide and remain.

The second type of craving after wealth is that in addition to what has been mentioned in the first type, he also seeks wealth through unlawful means and withholds people’s rights – then this is definitely blameworthy greed and covetousness. Allaah, the Most High, says,

"...And whoever is protected from the stinginess of his soul - it is those who will be the successful." - [QS.59:9]

Narrated Abdullah ibn Amr ibn al-'As, radhiyallahu 'anhu, "The Messenger of Allah (ﷺ) preached and said,

'Abstain from avarice, for those who had been before you were annihilated due to avarice. It (avarice) commanded them to show niggardliness; it commanded them to cut off their relationship with their nearest relatives, so they cut off. It commanded them to show profligacy, so they showed it.' - [Sunan Abi Dawud, al-Haakim and Ahmad; Sahih]

The word shuhh (avarice) may sometimes be used to mean bukhl (miserliness) and vice-versa, however in origin they are different in meaning. Al-Qaadee `Iyaad said,

"It is possible that this destruction was the destruction of those whose blood was spilled who were mentioned here, and it is possible that it is destruction in the Hereafter – and this is more apparent, and it is possible that it means destruction in both this world and the Hereafter. A number of people have said that avarice (shuhh) is more severe than miserliness (bukhl) and causes the person to withhold to a greater degree. Some say that it is miserliness combined with covetousness. Some say that miserliness is with reference to specific actions whereas avarice is general. Some say that miserliness is in particular actions and avarice is with reference to wealth and good actions. Others say that avarice is desiring that which one does not possess and being miserly about what one does possess.”

Some of the scholars say,

“Avarice is eager craving which causes a person to take things which are not lawful for him, and to withhold the rights of others. Its reality is that a person craves that which Allah has forbidden and prohibited him from, and that one is not contented with the wealth and womenfolk and whatever else Allaah has made lawful for him. So Allah, the Most High, has made lawful for us that which is good from foods, drinks, clothing and women and has forbidden us to acquire these things except by lawful means, and He made lawful for us the blood and wealth of the Unbelievers and those fighting against us. He also forbade us from everything impure from foods, drinks, clothing and women, and He forbade us from seizing people’s wealth and spilling their blood unjustly. So he who limits himself to that which is permitted for him is a Believer, and one who goes beyond that into what he has been forbidden – then this is a blameworthy avarice which is inconsistent with Emaan (true faith in belief, word and action)."

Therefore the Prophet (ﷺ) informed that avarice causes a person to cut off relations, commit sins and to be miserly – and miserliness is a person’s clinging on greedily to what he has in his hand. Whereas avarice is seeking to obtain that which does not belong to him unjustly and wrongfully – whether it is wealth or something else. It is even said that it is the head of all sins – this was how Ibn Mas`ood, radiyallaahu `anhu, and others from the Salaf, explained avarice and greed.
Aboo Hurairah, radiyallaahu `anhu reported that the Prophet (ﷺ) said,

“Avarice (shuhh) and Emaan will not combine in the heart of a Believer”

Also, in another hadeeth, the Prophet (ﷺ) said,

“The best of Emaan is self-restraint (sabr) and compliance (musaamahah).”

Sabr here, has been explained to be withholding oneself from forbidden things, and musaamahah as the carrying out of the obligatory actions.
If the person’s craving after wealth reaches this level then the deficiency it causes in a person’s Deen is clear – since failing to fulfill what is obligatory and falling into what is forbidden reduce one’s Religion and Emaan without a doubt to the point that nothing but a little remains of it.

A person’s craving after status is even more destructive than his craving after wealth. Seeking after worldly status, position, power and domination, causes more harm to a person that his seeking after wealth – it is more damaging and harder to avoid since even wealth is expended in seeking after leadership and status. Craving after status is of two types.
The first is, seeking status through authority, powership, and wealth, and this is very dangerous – since it will usually prevent a person from the good of the Hereafter and nobility and honour in the next life, Allaah, the Most High says,

"That home of the Hereafter We assign to those who do not desire exaltedness upon the earth or corruption. And the [best] outcome is for the righteous." - [QS.28:83]

So it is rare that a person seeks after position in this world by seeking authority and is guided to, and granted what is good for him. Rather he is entrusted to his own self, just as the Prophet (ﷺ) said to `Abdur-Rahmaan ibn Samurah, radiyallaahu `anhu,

“O `Abdur-Rahmaan! Do not ask for authority since if you are given it due to requesting it, then you are abandoned to it, but if you are given it without requesting it, then you will be aided in it.” - [Ahmad and al-Bukhari]

This does not mean that Muslims could not participate in politics and succession. One of the Salaf said,

“No one seeks after authority and then behaves justly in it.”

Imam An-Nawawee said,

“This is a great reason to avoid positions of authority especially those who are weak – and this refers to those who are not suitable and those who do not act justly in the position – then he will regret his negligence when he is humiliated on the Day of Resurrection. However one who is suitable for the position and behaves justly in it – then there is a great reward as shown in a number of reports. However entering into it carries a great danger, therefore the great scholars avoided it."

Know that craving after status and position, inevitably causes great harm before its attainment due to the striving necessary to attain it, and also, afterwards due to the person’s strong desire to hold onto it which produces injustice, haughtiness and other evils.

[Part 2] 

Bahasa

The Woman with Wooden Sandals

"O young man, we are captured by the charms of this world and happen to indulge in the worldly affairs so much that we forget our main obligation and ultimate destination." said the old man to the young wayfarer, as the swan continued her story. Then the old man said, "When you contemplate how eager the people of this life are to live and enjoy it, and strive hard with delight to collect its temporary possessions, you feel amazed and astonished. Do they consider this life the ultimate goal and the only life to live? They act as if they were created to collect material possessions and strive hard to earn life’s riches. They have forgotten a Day during which they will go back to Allah. Allah said describing this life,

"Know that the life of this world is but amusement and diversion and adornment and boasting to one another and competition in increase of wealth and children - like the example of a rain whose [resulting] plant growth pleases the tillers; then it dries and you see it turned yellow; then it becomes [scattered] debris. And in the Hereafter is severe punishment and forgiveness from Allah and approval. And what is the worldly life except the enjoyment of delusion." - [QS.57:20]

Prophet Musa, alayhissalam, said to his people,

"O my people, this worldly life is only [temporary] enjoyment, and indeed, the Hereafter - that is the home of [permanent] settlement." - [QS.40:39]

The Prophet (ﷺ) cautioned his Companions about the world and its colourful life, and encouraged them to think of the Hereafter.

lbn Khazimah has transmitted that Abu Sa'eed AI-Khudri, radhiyallahu 'anhu, has said that one day, the Prophet (ﷺ) delivered a lengthy sermon, overing the affairs of the world and the Hereafter. He (ﷺ) also said, "Surely the first thing that destroyed the Bani lsra'il was the affair of the poor and needy women who were very particular about clothes and colours. They wore such colourful clothes which only the wealthy women could afford.
He (ﷺ) then mentioned a woman of Bani Israel who was short-statured. She got for herself with wooden sandals (to conceal her short stature) and had made for herself a ring with an opening which was locked from the top. She filled it with musk. She then walked with tall or fat women. The people sent a man behind them and he recognised the tall women but not the one with wooden sandals. - [Sahih Muslim and Ahmad]

The Prophet (ﷺ) advised the Sahaba to refrain from doing what the Children of Israel did and destroyed themselves. He traced for them the roots and beginings of destruction of Bani Israel. The beginnings of their destruction lay in their wealthy people adopting a highly ambitious life in matters of dress, personal adornment and eating and drinking. They spent lavishly on these things. The poor people were impressed by the standard of the rich, and their wives vied with them and tried to do as the rich women did. This burdened the poor men considerably.

We see the same thing in our societies today. In trying to imitate the rich, the poor people are weakening themselves considerably and putting themselves in heavy debts, adding to their worries. Man is occupied in a pretentious life, setting for himself false standards and although he has amassed many means of comfort, he is not content or happy. The example in the narration is one of these. The short-statured woman, consious of her short height tried to make herself conspicuous by wearing special wooden sandals which added to her height, and using musk to spread fragrance around herself. She used a golden ring prominently in which she filled musk and jerked it now and then to let out the smell. People did recognise the women with her but failed to recognise her.
The Prophet (ﷺ) pointed out by narrating this story that one must not live in a showy manner and not adopt airs and artificial ways of living. These things make him forget the purpose of his life and cause him to neglect good and righteous deeds. Islam advocates a simple living and a clear thinking.
The Prophet (ﷺ) said,

"There are two bounties that many people lose [by not taking full advantage of them]: health and fee time." - [Sahih al-Bukhari]

The hadith describes a person who has sold something or given something up for less than what it is worth. Free time and health are like one's capital. If one uses them properly by using them in obedience to Allah, one can make a great deal of profit. If one does not use them properly, by forgetting about Allah or disobeying Allah, he will then face losses.
In another hadith, the Prophet (ﷺ) stated,

"Take advantage of fve before [another] fve occur: Your youth before your old age, your health before your illness, your wealth before your poverty, your fee time before your preoccupation, your life before your death." - [Al-Haakim and Ahmad]

Allah has given humanity ample means and opportunity to perform good deeds. These means include health, youthful energy, wealth, free time and, in fact, life in itself. However, with respect to the first four, Allah usually does not give them to an individual throughout his entire life span. This is the fact of which the Prophet (ﷺ) is reminding us, since these means may not be with a person throughout his entire life, he must take advantage of them and use them for his beneft in the Hereafer while he has them.

Wealth is one of the greatest trials facing man. As Allah says,

"And know that your properties and your children are but a trial and that Allah has with Him a great reward." - [QS.8:28]

The Prophet (ﷺ) also said,

"Verily, for every nation there is a fitnah (trial and temptation). And the fitnah of my nation is wealth." - [Jami' al-Tirmidhi and al-Haakim]

Allah indicates how wealth may divert one's attention from the matter of most importance, the remembrance and worship of Allah. The Prophet (ﷺ) also said,

"Verily, those who have the most (wealth) will be the ones with least on the Day of Resurrection except for the one who says, 'This is for that, this is for that and this is for that (in other words, he gives the wealth away for good causes)."' - [Sahih al-Bukhari and Muslim]

In general, gathering a lot of wealth in this world takes up a lot of time and effort. Those who gather such wealth are spending much of their time in such worldly matters and, hence, they do not have much time to spend for matters of the next world. Unless they use that wealth in good ways before Allah takes it fom them, they will be among the people with the least on the Day of Judgment.
Amirul Mukminin, 'Ali ibn Abi Thalib, radhiyallahu 'anhu, said,

"Whoever has six qualities, will leave no path to Paradise and away fom the Fire, but will have taken it. They are, he knows Allah and obeys Him; he knows the devil and disobeys him; he knows Truth and fllows it; he knows Falsehood and stays away fom it; he knows life and avoids it; he knows the Hereafter and seeks it."

In this context, we understand this wisdom from Al-Fudail bin 'Iyad,

"Entering this life is easy, but departing from it, is very hard. Yes, departing this life pertains to stopping breathing and experiencing hard moments during which the soul is taken out of its body. And even if the moment of death is easy, and it is not easy, running after the facades of this life and acquiring its riches still bring depression and confusion. Therefore, be among the people of the Hereafter and do not be among the pople of this life."

The Quran describes people who do not realize their mistake of not giving for the sake of Allah and using their wealth in the proper way until it is too late. Allah says,

"And spend [in the way of Allah ] from what We have provided you before death approaches one of you and he says, 'My Rabb, if only You would delay me for a brief term so I would give charity and be among the righteous.' But never will Allah delay a soul when its time has come. And Allah is Acquainted with what you do." - [QS.63:10-11]

Muhammad bin Abu ‘Imran said,

“A man asked Hatim Al-Asamm, ‘What is the foundation of your firm trust in Allah?’ Hatim said, ‘Four qualities: I knew that my sustenance would not be eaten by anyone other than I, so my heart felt secure. I knew that others would not perform my righteous work, so I am busy performing it. I knew that death comes all of a sudden, so I rush to fulfill my religious duty before it strikes. I knew that I will never be absent from Allah’s Eye, wherever I may be, so I always feel shy from Him, and so stay away from what He had prohibited."

Moreover, Abdullah bin Al-Mubarak said,

“O son of Adam! Prepare for the Hereafter and obey Allah, as much as you need Him, or make Him angry, as much as you can bear the Fire! All praises are due to Allah, we can never sufficiently praise Him as He should be praised, only He can do that Himself. We often disobey Him because of our ignorance and He pardons us with His Mercy.”

Free time is also among the important bounties that Allah gives to mankind. It is during a person's free time that he can truly dedicate himself to studying, memorizing the Quran, helping the poor and all sorts of good deeds. The proper use of one's free time is a very important means of gaining Allah's pleasure in the Hereafer. lbn Hajr points out that the one who has free time actually has no excuse for not performing good deeds and improving himself. Such free time will be a proof against him unless he uses it properly.
Abdullah bin Dawud narrated that our Salaf used to sleep a part of the night and then stay up to pray, recite the Qur’an and invoked Allah for forgiveness, so that they spend their life in the best manner and in preparation for their Hereafter. In contrast, people laugh and delight in living, unaware of their approaching fate. They build this life (or their homes) in the path of catastrophic floods; but they ought to rush to perform good deeds before their life ends. They should know that there are those (the angel of death and his angel aids) who count their breaths and prepare to meet them, so why laugh and delight? Abdullah bin Tha‘labah, radhiyallahu 'anhu, said, “Do you laugh, when your shrouds might already have been sewn by the tailor?”
Al-Fudail bin ‘Iyad said about the believer,

“In this life, the believer feels sadness and grief, directing his attention at taking enough provision for the Hereafter. He who feels like, in this life, then his efforts will be directed at collecting what benefits him when he returns home; he does not compete with the residents of the area where he lives, among whom he is a stranger. He lives in the midst of their might, but it does not grieve him that he is not mighty among them.”

Unfortunately, much of modem civilization is dedicated to entertainment, enjoyment, pleasure and sensual gratifcation, as can be seen by the dominance and place of movies, sports, music, art, alcohol and so forth. A Muslim must be careful not to allow this civilization, with all of its supposed fun and glitter, to affect him negatively and allow him to waste his precious time. It is very easy to be taken by the things of this world and to spend all of one's time enjoying and seeking the goods of this world. A Muslim should spend his free time- before he becomes preoccupied with many things later in his life- in ways that are beneficial.

Health is one of the greatest barriers to performing good deeds. Most good deeds require some exertion. If one is sick, temporarily or permanently, he will not find the means to perform many of those good deeds. By Allah's mercy, if a person was doing good deeds and then becomes ill, preventing him fom continuing those good deeds, Allah will continue to reward him for those deeds that he would have done had his illness not kept him from performing them. But if a person was not performing good deeds before his illness, he will not be rewarded for any deeds that he is not now able to perform due to his illness. Hence, his illness will form, no excuse for him as he had demonstrated, when he was healthy, that he was not from those people who performed the good deeds.

Youthfulness is one of the most important times in a person's life. It is a time of strength, energy and zeal. Not only that, it is a time that usually combines many of the other blessings mentioned by the Prophet (ﷺ). It is usually during one's youth that one has the most fee time and fewest responsibilities. It is usually during one's youth that one is at the peak of good health.
It is not unusual in this moder age for people to consider youth a time for fun and enjoyment, up to the age of eighteen, twenty-one, or until they finish college and so forth. Even among Muslims, there is often not much emphasis on inculcating maturity and understanding in the youth. However, this is not the proper Islamic approach. It was the young Companions whom the Prophet (ﷺ) gave some of his most profund statements. According to Islamic law, by the time a person reaches the age of puberty-around thirteen years of age for many people-he is fully responsible for his deeds. Hence, the training, teaching and preparation for that heavy responsibility must take place even before he reaches that age.

A cursory look at the example of the youth brought up under the influence of the Prophet (ﷺ) demonstrates how they put their youth to good use and took advantage of that blessing before Allah took it away fom them. Some of the Companions of the Prophet (ﷺ), such as ibn Umar, wanted to participate in the battle of Badr and risk their lives for the sake of Allah, but the Prophet (ﷺ) had to reject them as they had not yet reached the age of puberty.
At the Battle of Badr, it was two young Muslims who killed Abu Jahl. The two were so young that Abdul Rahman ibn Auf described them as "still seemingly inexperienced in the art of fighting."
Usaama ibn Zaid was appointed to lead one of the largest Muslim armies, which included both Abu Bakr and Umar, yet he was only eighteen years of age. Indeed, some people questioned the choice of Usaama on account of his young age. Obviously, the Prophet (ﷺ) would not have appointed him to that position unless he had developed the maturity, faith and understanding that it takes fr such a position.
Much of the knowledge of the sunnah was passed on by those younger Companions who lived and grew up around the Prophet (ﷺ). Such Companions included ibn Masood, ibn Abbaas, ibn Umar and Aisha (radhiyallahu 'anhum).

This life, is coming to an end and when a person dies, his chasing after the desires of this life come to an end. Also, when life comes to an end, his opportunity for working also comes to an end. Every Muslim must realize what a trial life is in itself and why Allah has given life to him. Allah has described the purpose of life and death in the following verse,

"Blessed is He in whose hand is dominion, and He is over all things competent - [He] who created death and life to test you [as to] which of you is best in deed - and He is the Exalted in Might, the Forgiving." - [QS.57:1-2]

Abul Ala Maududi highlights some essential and relevant points to these verses,

"That is, the object of giving life to men in the world and causing their death is to test them to see which of them is best in deeds. Allusion has been made in this brief sentence to a number of truths: (1) That life and death are given by Allah; no one else can grant life nor cause death; (2) that neither the life nor the death of a creation like man, which has been give the power to do both good and evil, is purposeless; the Creator has created him in the world for the test: life is for him the period of the test and death means that the time allotted for the test has come to an end; (3) that for the sake of this very test the Creator has given every man an opportunity for action, so that he may do good or evil in the world and practically show what kind of a man he is; (4) that the Creator alone will decide who has done good or evil; it is not for us to purpose a criterion for the good and evil deeds but [such is] for Allah; therefore, whoever desires to get through the test, will have to find out what is the criterion of a good deed in His sight; the fifth point is contained in the meaning of the test itself, that is, every person will be recompensed according to his deeds, for if there was no reward or punishment the test would be meaningless."

The Prophet (ﷺ) said,

"Three things follow the deceased [to his grave], two of them return and one remains with him. His family, wealth and deeds follow him, while his family and wealth return, and only his deeds remain with him." - [Sahih al-Bukhari and Muslim]

However, in the grave, he is in need of provisions, otherwise the grave will be a torturous place for him. Unfortunately for the deceased, the provisions for the grave and the Hereafer, must be obtained while one is in this life, before death comes to him. Allah has reminded humans of this reality by telling them,

"O you who have believed, fear Allah. And let every soul look to what it has put forth for tomorrow - and fear Allah. Indeed, Allah is acquainted with what you do." - [QS.59:18]

If the person did not send ahead those provisions while he was alive, he will yearn to return to this life in order to get those badly needed provisions. But there will be no retur. He will be lost and sorrowful over his failure to get and store his provisions for that journey when he had the ability to do so. He will be in despair, founding no possible escape fom what he now must face.

Then the old man said, "O young man, if pople are satisfed with this life's riches, then be truly rich by relying on Allah. If pople feel delight in the aspects of this life, then be delighted by being close to Allah. If they feel that they have the company of their loved ones, then make Allah your companion. If they welcome and seek closeness to their leaders and chiefs, so that they earn might and status with them, then know Allah and seek the means of approach to Him, and you will earn the ultimate might and elevated status.
We ask Allah to let our path, in this life, end in the Garden of Eden. We beg Him to make us among those who take sufficient provisions from this life, for the dwelling of everlasting delights and constant shade. We ask Allah to make us and our parents and relatives in the grades encompassed by His Mercy, those who shall have no fear, nor ever grieve. And Allah know best."

"And present to them the example of the life of this world, [its being] like rain which We send down from the sky, and the vegetation of the earth mingles with it and [then] it becomes dry remnants, scattered by the winds. And Allah is ever, over all things, Perfect in Ability. Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord for reward and better for [one's] hope." - [18:45-46]

Bahasa

Reference :
- Maulana Muhammad Zakaria Iqbal, Stories from the Hadith, Darul Isha'at
- Jamaal al-Din M. Zarabozo, Commentary On The Forty Hadith Of Al Nawawi Volume 1, Al-Basheer Publications
- Abdul Malik bin Muhammad, Life is a Fading Shadows, Darussalam

Accompanying the Pious

The dove asked, "O Clay, my brother, who was sent, after Ezekiel's death?" Clay said, "After Allah took Ezekiel, then He sent Elijah, then proceeded by Elisha. During the early part of Elisha's life, he used to be in the company of Elijah. After the demise of Elijah, Allah appointed him as a prophet for the guidance of Bani Israel. He continued to guide Bani Israel in the same way that Elijah did. Among the Israelites, there were quite a few cases where a prophet stayed in the company of another and was later appointed to the same office. From this, we deduce that the company of the pious is a sure means towards getting to righteousness.

From Ibn Ishaq, Ibn Jarir said, "When Allah took Ezekiel, misdeeds became great among the Israelites. They forgot what had been Allah's covenant with them, to the extent that they erected idols and worshiped them instead of Allah. Then Allah sent to them Elijah bin Yasin bin Phineas bin Eleazar bin Aaron. It was said, Elijah was sent to the inhabitants of Baalbek, now in one of the cities in Lebanon, formerly part of Ash-Sham, West of Damascus. After Moses, the prophets of the Israelites were sent to them only with a renewal of what they had forgotten of the Torah. Elijah was with one of the kings of the Israelites named Ahab, whose wife's name was Jezebel. He would listen to Elijah and believe him, and Elijah would keep his affairs in order, while the remainder of the Israelites had adopted an idol that they worshiped instead of Allah, called "Baal." Some sages say that Baal was only a woman whom they worshiped instead of Allah. Allah says,

"And indeed, Ilyas was from among the messengers, when he said to his people, "Will you not fear Allah ? Do you call upon Ba'l and leave the best of creators - Allah, your Lord and the Lord of your first forefathers?" - [QS.37:123-126]

Elijah began to call them to Allah, but they would not listen to anything from him, only what came from the king. Now kings were scattered throughout Syria, each one exploiting one of its regions. One day, the king with whom Elijah was, keeping his affairs in order and considering him alone among his fellow rulers to be rightly guided, said, "O Elijah! By god, I consider what you are urging as nothing but delusion. By god! I do not believe that so-andso and so-and-so (enumerating some of the kings of the Israelites) who worshiped the idols instead of Allah, are faring any differently than we do, eating, drinking, enjoying life, given rule, not losing any of their temporal possessions, because of their stance, which you claim is delusion, while we do not see that we have any advantage or superiority over them."

It was said-but Allah knows best-that Elijah was taken aback and his hair and skin stood up. Then he abandoned Ahab and left. The king then performed the deeds of his peers, worshiping idols and doing what they did. Elijah said, "O my Rabb! Verily the Israelites accept only disbelief in You and worship of another, so change Your favor toward them." Elijah was inspired, "We have placed the matter of the sources of their sustenance in your hands, so that it will be you who will give orders regarding their lives." So Elijah said, "My Rabb! Hold back rain from them!" And it was withheld for three years, until the beasts of burden, cattle, insects, and trees were destroyed and people led miserable lives. After Elijah called down this order upon the Israelites, he went into hiding, fearing for his life. Wherever he was, sustenance was sent down to him. Whenever people detected the smell of bread in a house, they would say, "Elijah must have entered that place!" They would search for him, and the people of that dwelling would suffer at their hands. One night, he sought shelter with an Israelite woman who had a son named Elisha bin Akhtub, who suffered some injury. She gave Elijah shelter and hid him. So Elijah prayed for her son, and he was cured of his injury. Then Elisha followed Elijah, believing in him and holding him to be truthful. He clung to him and went with him wherever he went. Elijah had become aged and grown old, while Elisha was still a young lad.

Then the Israelites asked him to relieve them from that, and promised that they would believe in him if rain came to them. It was said-but Allah knows best-that Elijah said, "Verily you have been destroyed by misfortune, and the beasts, cattle, birds, insects, and trees have been destroyed because of your sins. Verily you are following delusion and falsehood" - ... - "and if you would like to know this and to know that Allah is angry at what you are doing and to know that what I have been urging upon you is the truth, then bring out these idols that you worship , which you claim are better than what I urge upon you. If they respond to you, then it is as you say. But, if they do not act, then you will know that you are deluded and should abandon them. Then I will pray to Allah, and He will relieve you of the distress you are suffering, "They said, "You are acting justly." So they brought out their idols and abominations with which they sought Allah's favor and which He did not accept. They prayed to them, but they were not answered, nor were they relieved of the distress in which they were, so they realized the extent of their error and falsehood. Then they said to Elijah, "O Elijah! We are perishing. Pray to Allah for us."
So Elijah prayed for their relief, that they be given rain. A cloud, like a shield, came forth over the surface of the sea, with Allah's permission, while they were watching. Then the clouds rushed toward him, and it became overcast, whereupon Allah sent the rain and watered them. Their land was revived, and He relieved them of the distress they were in. But they did not abandon their idols or repent, but continued in the worst of their deeds.

What was the end of Elijah's life? Still disputed, because the rest of the story included in the Israeliyat category that cannot be justified and cannot be denied. Even explicitly, the story was far from the truth.
After Elijah, Elisha was made a prophet among the Israelites. He was among the Israelites to a certain extent, calling on them to Allah, until Allah take him to death. After that, the leaders of the Israelites took turns. There were various events and big mistakes between them. Many people turned up dissent and they also killed the prophets.
Elisha is only mentioned twice in the Qur’an. Allah says,

"And Ishmael and Elisha and Jonah and Lot - and all [of them] We preferred over the worlds. And [some] among their fathers and their descendants and their brothers - and We chose them and We guided them to a straight path." - [QS.6:86-87]

And Allah also says,

"And remember Ishmael, Elisha and Dhul-Kifl, and all are among the outstanding. This is a reminder. And indeed, for the righteous is a good place of return. Gardens of perpetual residence, whose doors will be opened to them." - [QS.38:48-50]

Whoever accompanying the righteous, he too gets a share from their goodness. See when the dog of Ashab al-Kahf loved them and followed them closely as if appended with them, Allah mentioned it in the Quran. And so as Elisha, he is mentioned in the Quran among the prophets.

Then the clay said, "O my brothers and sisters, accompanying righteous people is also one of the characteristics of the Salaf. From the morals and manners of the Salaf, it was their ardent zeal for the sake of Allah to support the pure Sharee'ah and sense of dishonour if anyone entered into the forbidden. So, they would never do an action nor accompany anyone without knowing whether the pleasure of Allah was there or not, never hating anyone or loving them for a worldly reason. The Prophet (ﷺ) said,

"Whoever possesses three qualities will have the sweetness of faith; the one to whom Allah and His Messenger becomes dearer than anything else; who loves a person and he loves him only for Allah's Sake; who hates to revert to disbelief as he hates to be thrown into the Fire." - [Sahih al-Bukhari]

The Prophet (ﷺ) also said,

"Whoever loves for Allah and hates for Allah, gives for Allah and withholds for Him, has completed his faith." [Sunan Abi Dawood]

Ahmad ibn Harb, rahimahullah, said,

"There is nothing more beneficial to a Muslim's heart than to mix with the righteous and to watch their actions, while nothing is more harmful to the heart than mixing with the sinners and watching their actions."

Abu Hatim gave this advice.

"The wise person, whom Allah has granted the companionship of another Muslim whose friendship is sincere, should hold onto that friend. He should keep relations with this friend even if he severed them, go to him if he went away, give him even if he did not give, draw close to him if he withdrew far away, and in short, act as ifhe was one ofhis friend's pillars."

Malik bin Dinar said,

"Every companion and friend from whom you do not earn a religious benefit then discard him and his friendship."

Therefore, the Dien is the true scale with which you could and should weigh all things, people and statements. Otherwise, one will end up with unsuccessful and evil choices. This neither means that you would be able to find error-free friends and companions nor that one should discard his friends if any error occurs by them. And Allah knows best."

"And We left for him [favorable mention] among later generations. "Peace be upon Ilyasin." Indeed, We thus reward the doers of good." - [QS.37:129-131]

Bahasa

Reference :
- Maulana Hifzur Rahman Soeharwy, Qasasul Ambiyaa, Idara Impex
- Syaikh Safiurrahman Al-Mubarakpuri, Tafsir Ibn Kathir (Abridged) Volume VIII, Darussalam
- The History of al-Tabari, The Children of Israel, Volume III, Translated by William M. Brinner, SUNY Press.

When Thousands of People Revived

Vulture asked the clay, "O my brother, I wonder about the story when Allah mentioned the story of those who escaped death in their land, while they were numbering in the thousands. Do you know the story?" Clay said, "Yes I do. Do you want me to tell it?" Vulture said happily, "Of course, I'd like to!" The clay said, "Ok, just sit and listen the story!"
"Now let us return to mention of the Israelites and the chiefs who were over their affairs after Joshua bin Nun. There is no difference of opinion among scholars of the history of past generations and of the affairs of foregone peoples from our community and others that Caleb bin Jephunneh was the one in charge of the affairs of the Israelites after Joshua bin Nun. Caleb was Maryam's husband, sister of Moses. When Allah took Caleb bin Jephunneh, after Joshua's death, He appointed as a successor among the Israelites Ezekiel bin Buzi, who was the son of an old woman. Ezekiel bin Buzi is the one who is called "Ibn al-`Ajuz" (the son of the old woman). Ezekiel bin Buzi was named Ibn al-`Ajuz because his mother asked Allah for a son even though she had grown old and barren. Then Allah gave him to her. For that reason he was called "son of the old woman."

In a city called Dawardan, a town one parasang East of al-Wasit (site of a monastery named for Ezekiel), in central Iraq, a plague occurred. Its common people fled and settled in one region; most of those who remained in the city perished, while the others escaped and not many of them died. When the plague was lifted, they returned to the city in safety. Those who had remained said, "These friends of ours were more resolute than we. If we had done what they did, we would have remained alive. Verily, if the plague occurs a second time, we will go out with them." A plague recurred the next year, and they fled, being thirty thousand odd, settling in that place that was an extensive valley. In the valley, one angel called to them from the bottom and another from the top, "Die!" And they died, so that all of them perished and their bodies decayed.

Long afterwards, Ezekiel passed by them. When he saw them, he stopped and began to think about them. He twisted his mouth and fingers, and Allah inspired him, "O Ezekiel! Do you want Me to show you how I shall revive them? " Ezekiel replied, "Yes," his only thought being that he would be astonished at Allah's power over them, so he said "Yes." He was told, "Call out!" So he called out, "O you bones! Verily Allah commands you to join together!" The bones began to fly one to another until they were bodies of bones. Then Allah inspired him, "Call out 'O you bones! Verily Allah commands you to be covered with flesh!"' And they became covered with flesh and blood, and the clothes in which they died covered their bodies again. Then it was said to him "Call out!" and he called out, "O you bodies! Verily Allah commands you to arise!" So they arose.
He looked at them, and the sinews took the bones, then the flesh, the skin, and the hair, until creatures were completed, who had no souls in them. Then he prayed for life for them, and something from heaven covered him, distressing him until he fainted from it. He then recovered, and the people were sitting. These people said, after being revived, "Glory be to You, our Rabb! We praise You! There is no deity but You." for Allah had revived them. Then they returned to their people alive, knowing that they had been dead, with the color of death on their faces. They wore not a garment that did not become dirty like a shroud. Then they died at their appointed times that had been decreed for them.

Some say that their number was 30,000. But it was also reported that their number was 8,000. There are also those who say that their number was 9,000, and there are also those who say, that their number 40,000. Allah knows best.
Furthermore, several scholars among the Salaf said that these people were the residents of a city during the time of the Children of Israel. The weather in their land did not suit them and an epidemic broke out. They fled their land fearing death and took refuge in the wilderness. They later arrived at a fertile valley and they filled what is between its two sides. Then Allah sent two angels to them, one from the lower side and the other from the upper side of the valley. The angels screamed once and all the people died instantly, just as the death of one man. They were later moved to a different place, where walls and graves were built around them. They all perished, and their bodies rotted and disintegrated.

Once while `Umar ibn al-Khattab was praying, there were two Jews behind him. When `Umar wanted to prostrate himself, he left a space, whereupon one of the Jews said to his companion, "Is it he? " He continued: When Umar turned away from his prayer, he said, "Tell me about what one of you said to his companion 'Is it he? "' They said, "We find mentioned in our book a horn of iron", that gives what was given to Ezekiel, who revived the dead with Allah's permission." `Umar said, "We do not find Ezekiel in our Book, and no one revived the dead by Allah's permission except 'Esa ibn Maryam." The two of them said, "Do you not find in the Book of Allah and messengers we have not mentioned to you'? " `Umar said, "Of course." They said, "As for the revival of the dead, we will relate to you that a plague afflicted the Israelites. A group left and, when they were at the beginning of a mile, Allah made them dead, and the people built a wall over them. When their bones had decayed, Allah sent Ezekiel, and he stood over them. He said whatever Allah desired, and He revived them for him. Allah revealed regarding that event,

"Have you not considered those who left their homes in many thousands, fearing death? Allah said to them, "Die"; then He restored them to life. And Allah is full of bounty to the people, but most of the people do not show gratitude." - [QS.2:243]

Bringing these people back to life is a clear proof that physical resurrection shall occur on the Day of Resurrection. He shows to the mankind His great signs, sound proofs and clear evidences, but they do not thank Allah for what He has given them with in their worldly life and religious affairs.There is an authentic Hadith that Umar bin Al-Khattab once went to Ash-Sham (Syria). When he reached the area of Sargh, he was met by the commanders of the army, Abu Ubaydah bin Jarrah and his companions. They told him that the plague had broken out in Ash-Sham. The Hadith then mentioned that Allah's Messenger (ﷺ) said,

"If you hear of an outbreak of plague in a land, do not enter it; but if the plague breaks out in a place while you are in it, do not leave that place." - [Sahih al-Bukhari]

There is another report related by Abdullah bin Abbas, radhiyallahu 'anhu, that Ezekiel said to the Children of Israel, "Be prepared to fight against such and such an enemy and do your duty towards the elevation of Allah's word, they ran away out of fear for their lives and thought that they were escaping from Jihad and were safe. They went to settle in a far off valley. This action of their caused Allah's displeasure and His wrath caused death to overcome them. They all died. One week later, Ezekiel happened to pass that way and he was very sorry at their condition and he prayed to Allah to save them all from death, so that their lives can become a warning and a lesson to themselves and to others besides them. The prayer was accepted and they all became risen from the dead as a warning for others." Allah said,

"And fight in the cause of Allah and know that Allah is Hearing and Knowing." - [QS.2:244]

Therea are two opinions about this event. The first opinion, the majority of scholars, and this is the stronges one, argue that the event was really happened. The second opinion, Ibn Juraij argues that the story was a metaphor. The event is an example that explains, being alert to something, useless in the presence of Allah's predestination! Just as caution does not alter destiny, abandoning Jihad will neither bring the appointed term closer nor delay it. Rather, destiny and the appointed provisions are fixed and shall never be changed or altered, neither by addition nor deletion. Similarly, Allah said,

"Those who said about their brothers while sitting [at home], "If they had obeyed us, they would not have been killed." Say, "Then prevent death from yourselves, if you should be truthful." - [QS.3:168]

Abu Sulayman, Khalid bin Al-Walld, the commander of the Muslim armies, the veteran among Muslim soldiers, the protector of Islam and the Sword of Allah that was raised above His enemies, said while dying, “ I have participated in soand-so number of battles. There is not a part of my body, but suffered a shot (of an arrow), a stab (of a spear) or a strike (of a sword). Yet, here I am, die on my bed just as the camel dies! May the eyes of the cowards never taste sleep.” He, radhiyallahu 'anhu, was sorry and in pain because he did not die as martyr in battle. He was sad that he had to die on his bed!

The length of Ezekiel's sojourn among the Israelites has not been mentioned. When Allah took Ezekiel, it is reported, misdeeds multiplied among the Children of Israel. They abandoned the covenant with Allah that had been made with them in the Torah and worshiped idols called "Baal."

Then the clay said, "O my brothers and sisters, when a person's mind has accepted the fact that good and bad, life and death, are all subject to Allah's predestination, he should not believe for one moment that he would somehow be able to frustrate any of Allah's decree. And if at one place Allah’s decree is in operation he will be able to free of it at another place. This is not so.
In Islam’s sight, the view of predestination's philosophy should be that a person should build up this Yaqeen that my duty is to carry out the orders of Allah. As for the fear that in carrying out His order, there is fear of losing one's life or of destruction to one’s family, that does not lie in my hands. If Allah had predestined such destruction. He will create the means and ways of letting that happen. Once this 'Yaqeen' comes into a person, it makes him a brave and courageous person, keeping away from cowardice. His eyes are only then set upon remaining steadfast.

It a person is endowed with a right-minded nature, then for his guidance on the right path it will be enough that his attention should once only be drawn towards thought and the use of the mind. His human nature will of itself direct towards following the straight path, seeking the intended objective. However if a person's nature there is any crookedness. Then even if time and again a call is made to such a person with the idea of straightening the crookedness, then after every call made to him his competence and preparedness sink back and the opposite takes place in that he falls deeper into negligence and disobedience.
Islam declared that bravery to be a good characteristic and has declared cowardice as one of the lowest characteristics. In one Hadith where the Prophet (ﷺ) enumerated the bad characteristics, he is reported to have said,

"Being a Muslim it is possible that person may be guilty of slips and faults, but together with Islam cowardice cannot be found in the same person."

It should however be remembered that to show great strength at the time of being tested is not bravery. Bravery means to remain stead fast on truth and to stand against evil without any fear. And Allah knows best."

"Have you not seen those who were told, "Restrain your hands [from fighting] and establish prayer and give zakah"? But then when fighting was ordained for them, at once a party of them feared men as they fear Allah or with [even] greater fear. They said, "Our Lord, why have You decreed upon us fighting? If only You had postponed [it for] us for a short time." Say, The enjoyment of this world is little, and the Hereafter is better for he who fears Allah . And injustice will not be done to you, [even] as much as a thread [inside a date seed]."
Wherever you may be, death will overtake you, even if you should be within towers of lofty construction. But if good comes to them, they say, "This is from Allah "; and if evil befalls them, they say, "This is from you." Say, "All [things] are from Allah ." So what is [the matter] with those people that they can hardly understand any statement?" - [QS.4:77-78]

Bahasa

References :
- The History of al-Tabari, The Children of Israel, Volume III, Translated by William M. Brinner, SUNY Press.
- Maulana Hifzur Rahman Soeharwy, Qasasul Ambiyaa, Idara Impex
- Syaikh Safiurrahman Al-Mubarakpuri, Tafsir Ibn Kathir (Abridged) Volume I, Darussalam

Unnecessary Questions

Canary said, "O clay, tell us about the story of the murdered Israeli man and the cow!" Clay said, "I'm not the one who is capable of telling it, but, will you listen it from the who one knows more about it?" The birds simultaneously said,, "Yes, certainly, tell him to come forward!" So, Clay said, "O my sister, come forward!" And lo! it's a cow. She said, "Assalamu'alaikum warahmatullahi wabarakatuh!" The birds responded, "Wa alaykumu ssalam wa rahmatullahi wa barakatuh." The cow continued, "Praise be to Allah, Rabb of mankind and jinns and all that exists, and peace be upon the Master of the Messengers (ﷺ), his family and companions.
I am the most common type of large domesticated ungulates. I am a prominent modern member of the subfamily Bovinae, the most widespread species of the genus Bos, and most commonly classified collectively as Bos taurus. I am raised as livestock for beef and veal, as dairy animals for milk and other dairy products, and as draft animals that pull carts, plows and other implements. Yes, I am a cattle, more specifically, I am a cow. I am an obedient animal, when my master pull my nose, so I go wherever he go without too much to asking questions, yes, I did not ask many questions. Do you know, Allah will hate those who are asking unnecessary questions about his obligation, especially in disputed religious matters. Why? Because unnecessary questions may cause them trouble. Don't believe me? So, let me tell you.

There was a man from among the Children of Israel who was impotent. He had substantial wealth, and only a nephew who would inherit from him. So his nephew killed him and moved his body at night, placing it at the doorstep of a certain man. The next morning, the nephew cried out for revenge, and the people took up their weapons and almost fought each other. The wise men among them said, "Why would you kill each other, while the Messenger of Allah is still among you?" So they went to Prophet Musa. alayhissalam,  and mentioned the matter to him and Prophet Musa said,

"..."Indeed, Allah commands you to slaughter a cow." They said, "Do you take us in ridicule?" He said, "I seek refuge in Allah from being among the ignorant."  - [QS.2:67]

Allah mentioned the stubbornness of the Children of Israel and the many unnecessary questions they asked their Messengers. This is why when they were stubborn, Allah made the decisions difficult for them. Had they slaughtered a cow, any cow, it would have been sufficient for them. Instead, they made the matter difficult, and this is why Allah made it even more difficult for them.

"They said, "Call upon your Lord to make clear to us what it is." [Moses] said, "[ Allah ] says, 'It is a cow which is neither old nor virgin, but median between that,' so do what you are commanded."  - [QS.2:68]

"They said, "Call upon your Lord to show us what is her color." He said, "He says, 'It is a yellow cow, bright in color - pleasing to the observers." - [QS. 2:69]

"They said, "Call upon your Lord to make clear to us what it is. Indeed, [all] cows look alike to us. And indeed we, if Allah wills, will be guided." - [QS. 2:70]

"He said, "He says, 'It is a cow neither trained to plow the earth nor to irrigate the field, one free from fault with no spot upon her.' " They said, "Now you have come with the truth." So they slaughtered her, but they could hardly do it." - [QS.2:71]

Had they not disputed, it would have been sufficient for them to slaughter any cow. However, they disputed, and the matter was made more difficult for them, until they ended up looking for the specific cow that they were later ordered to slaughter. Even after all the questions and answers about the cow's description, the Children of Israel were still reluctant to slaughter the cow. That's their behavior, because their only goal was to be stubborn, and this is why they nearly did not slaughter the cow. It is said that they could not find a cow with all these descriptions but with a man who was righteous and good to his father. They asked him to submit it to them, but he refused. They tried to seduce him as to its price till they offered him what equals its wieght in gold. But, he refused. He said, “By Allah! I will only sell it for its skin’s fill of gold.’ Finally, he accepted their offer and submitted it to them.
So they paid the cow’s fill of its skin in gold, then slaughtered it. Prophet Musa instructed them with the Command of Allah to strike the dead man with a piece of the cow. Some scholars said, with part of its thighbone, or with part of the flesh between its shoulders. When they stroke him with part thereof, he was resurrected by Allah. Prophet Musa asked him, "Who's your murderer?" He said, "It was my nephew who killed me." Then, he died again and his nephew was not allowed to inherit him. Thereafter, whoever committed murder for the purpose of gaining inheritance was not allowed to inherit. Allah said,

"So, We said, "Strike the slain man with part of it." Thus does Allah bring the dead to life, and He shows you His signs that you might reason." - [QS.2:73] 

This story, demonstrated Allah’s ability in bringing the dead back to life. Allah made this incident proof against the Children Israel that the Resurrection shall occur, and ended their disputing and stubbornness over the dead person. Allah mentioned His bringing the dead back to life in five instances in Surat Al-Baqarah. Allah also mentioned the story of those who escaped death in their land, while they were numbering in the thousands. He also mentioned the story of the Prophet who passed by a village that was destroyed, the story of Prophet Ibrahim, alayhissalam and the four birds, and the land that comes back to life after it has died. All these incidents and stories alert us to the fact that bodies shall again become whole, after they were rotten.
The Children of Israel witnessed the tremendous signs and the Ayat of Allah, including bringing the dead back to life, yet, their hearts were like stones that never become soft. This is why Allah forbade the believers from imitating the Jews when He said,

"Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah and what has come down of the truth? And let them not be like those who were given the Scripture before, and a long period passed over them, so their hearts hardened; and many of them are defiantly disobedient." - [QS.57:16]

By the passage of time, the hearts of the Children of Israel were unlikely to accept any admonishment, even after the miracles and signs they withnessed. Their hearts became harder than stones, with no hope of ever softening. Sometimes, springs and rivers burst out of stones, some stones split and water comes out of them, even if there are no springs or rivers around them, sometimes stones fall down from mountaintops out of their fear of Allah. Ibn ‘Abbas, radhiyallahu 'anhu, said that,

"And indeed, there are stones out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them (stones) which fall down for fear of Allah",

means, “Some stones are softer than your hearts, they acknowledge the truth that you are being called to." 

Then the cow said, "O my brothers and sisters, asking unnecessary questions about an obligation may lead to complications and confusions. The Children if Israel asked very detailed to Moses about the cow to look for. Ultimately, Allah made it difficult and they had to spend more money to buy the cow. So, what is prohibited is, asking questions that will lead to confusion, doubt and chaos in the community, like asking questions about unnecessary details. However, it's better to ask the right questions to educate yourselves that lead to knowledge and goodness. The right question would bring the right answer. And Allah knows best."

"O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur'an is being revealed, they will be shown to you. Allah has pardoned that which is past; and Allah is Forgiving and Forbearing. " - [QS.5:101]

Bahasa

Reference :
- Ibn Kathir, Stories of The Prophets, Darussalam
- Syaikh Safiurrahman Al-Mubarakpuri, Tafsir Ibn Kathir (Abridged) Volume I, Darussalam