Like a Traveler In This World

To be on a journey is to bear the mentality and outlook of a wayfarer with as few attachments as possible. It means being away from hearth and home and separated from loved ones.

Being a traveler means not being captivated by the alluring sights on one’s journey and having the awareness that one’s summers and winters will one day stop chasing one another.

The traveler never lingers on the way, always eager to complete their journey as soon as possible. They travel light, unburdened by an excessive amount of possessions. The moment they hear the call, they are ready to depart.

The traveler only aims to reach their destination. They don’t say, “I’ll stay here; this spot right here will do,” at any stop along the way.

The traveler’s only concern is to reach Al-Baqi, the Eternal One, not to idle with the whims of mortal life.

Each individual enters this world through a mother and father, grows and matures, navigating the complexities of education, career, and family. All the while, they find themselves enmeshed in the perpetual cycle of life's ever-turning wheel.

Yet, as a Muslim, one must not allow themselves to become complacent within this ceaseless cycle. Rather, they must remain ever-vigilant of their servanthood to Allah, maintaining their awareness and identity as believers and procuring their share of the world's bounties only through halal means.

The chance to prove one’s faith and devotion through servanthood, performing salah, and fasting is in our hands only as long as we are in this world; the good deeds that will facilitate a life of peace and bliss in the Hereafter and enable us to earn Allah’s rida, meaning His approval and satisfaction, are exclusive to this world.

One cannot be attached to the world and deceived by its superficial allure, nor can one neglect to use the blessings of this world to stay on course and reach a place of safety in the afterlife. It is necessary to keep the relationship with the world in a very delicate balance. To understand this fact, one only needs to pick up on the wisdom in the words of Rasulullah (sallallahu alayhi wa sallam) when he declared, “Be like a traveler in this world.” (at-Tirmidhi)

A journey is a necessary tool to reach a target. The desired destination is only reached by those who use this tool correctly and effectively. The scene depicting the journey to the Hereafter unfolds on the world stage, where the traveler transcends the deceptive appeal of this mortal coil in heart and thought while bearing its burdens with the patience and dignity befitting of a believer for as long as they live. Thus, the world is but a path forward and a staging ground for one’s eternal life in the Hereafter.

Maintaining the Balance

It is Allah the Almighty who created us, the world, the Hereafter, Jannah, Jahannam, and everything out of nothing. As He states, “He raised the sky high, and has placed the scale, so that you should not be wrongful in weighing” (Ar-Rahman, 7-8). Order is achieved by maintaining the balance in all our actions as decreed by Him.

If everything is in accordance with the divine balance, then it has meaning and value; otherwise, it brings nothing but loss and sadness. Those who abide by the universal balance set in place by Allah do not suffer any loss, as Allah the Most Benevolent is the best guardian for all who submit to Him. But for those who deviate from this perfect divine balance, they will find that their departure from the wisdom of Islam and iman has availed them nothing but sorrow. In summary, the world should be valued only to the extent set forth by this divine measure. The measure that has been set for this world is for us to treat it like we are travelers passing through; we are not meant to cling to a restricted and limited existence that is only given to us as a means of preparation for a life that is incomparably more profound and limitless in its scope, beyond our mortal comprehension.

Our journey is interwoven with trepidation and deprivation. We will be away from hearth and home and separated from loved ones. We must always keep in mind that our true home awaits us at the end of the road.

Being a traveler means not being captivated by the alluring sights on one’s journey and having the awareness that one’s summers and winters will one day stop chasing one another.

The traveler does not mistake their journey for a lasting abode but recognizes it as a transient respite, offering fleeting benefits as they forge ahead toward the ultimate destination. They should be aware that their journey is but a momentary interlude, accompanied by modest provisions to aid them on their path.

The traveler never lingers on the way, eager to complete their journey as soon as possible. The sights that catch their eyes along the way are just that—mere sights that they should not fix their thoughts on.

They travel light and do not weigh themselves down with excess possessions. The moment they hear the call, they are ready to depart. When Azrail (alayhissalam) arrives and says, “Your time has come. You have breathed your last, and it is time to leave the world,” one should be ready to set out, unencumbered by the weight of worldly attachments. There isn’t a single soul who can resist this command or say, “No, I will stay here!”

For the wise traveler, the goal set before them by their Creator, reaching their destination as a servant who has devoted their life to pleasing Allah and spending their every waking moment pressing forward towards that horizon, is paramount. Therefore, the traveler never says, “Let me stay here; here is very nice,” or seeks to tarry at any stop along the way. As his real wishes and loved ones are there, he aims to reach the destination, the true homeland.

The traveler’s only concern is to reach Al-Baqi (the Eternal One), not to idle with the whims of mortal life. Our Prophet (sallallahu alayhi wa sallam) said:

“Whoever wakes up in the morning and his main goal is the world, he has no value in the sight of Allah. Allah does not remove these four things from his heart:

·The sadness that never leaves him,

·The busyness that never leaves him,

·Eternal poverty that does not reach the wealth,

·A goal that can never be reached.” (Ahmad bin Hanbal, Musnad)

What It’s Worth, No More

To gauge and determine how much we should value the world, we must contemplate how Allah the Exalted, who created the world out of nothing, describes it and how much He values it in His infinite wisdom. We are called upon to embrace a judicious balance in our interactions with the world and its benefits, for any deviation from this divinely ordained equilibrium, whether it manifests as an excessive attachment or an indifferent detachment, can prove to be detrimental to our material and spiritual well-being.

There are many ayahs that describe the world and the Hereafter and determine the measure of finding a balanced use for worldly benefits. Allah the Most High described the world in various ayahs so that His servants can understand this well.

The common point in all these ayahs is that the world is a temporary place and has little benefit compared to the true blessings believers will find in the afterlife:

“...You will have upon the earth a place of settlement and provision for a time.” (Al-Baqarah, 36)

“That is the enjoyment of worldly life, but Allah has with Him the best return [i.e., Paradise].” (Ali Imran, 14)

“The worldly life is nothing but an illusionary enjoyment.” (Ali Imran, 185)

“Say, ‘O Prophet,’ The enjoyment of this world is so little, whereas the Hereafter is far better for he who fears Allah.” (An-Nisa, 77)

These and other comparable ayahs impart the essential teaching of “living in this world as a traveler passing through a land on their journey.”

This is a profound lesson that advises us not to be completely detached and segregated from the world but also not to be caught in the vice-like grip of its temptations and pleasures. It is not an endorsement, however, for prodigal and immoderate behaviors such as depriving oneself of food, marriage, or sleep while trying to earn one’s place in the Hereafter. As a principle intended to facilitate a balanced existence and moderation, it teaches us that the world is not about fully indulging oneself in food and entertainment nor is it about completely depriving oneself of basic necessities and legitimate areas of interest.

“To live like a traveler” encapsulates the art of attuning one’s actions and paradigms to the perfect balance of the steadfast path. It is to navigate through life without immersing oneself completely in its hopelessly interminable affairs, yet without severing all connections, much like a ship gracefully gliding over the surface of the water, neither sinking nor losing its course. The world is an expansive ocean, with humanity akin to passengers aboard a ship. Should the vessel allow the water to surge and swell around it threateningly, it will surely founder, but by keeping the water at bay, it will reach its intended destination. Just as a ship cannot traverse its course without the presence of water, one cannot embark upon the journey to the Hereafter, to eternal bliss and the divine beauty of Allah, without traversing the path of this worldly existence.

Being Aware of the Journey

Aware that this life is a journey and behaving accordingly, the traveler seeks to be purified from spiritual diseases. For instance, they strive not to harbor any jealousy, envy, anger, grudges, hatred, or arrogance towards others. 

Their spiritual state flourishes, and their heart remains unblemished by love for this world. Worship, obedience, and servanthood become the overarching themes in their life. Through this transformation, they become a servant whom their Lord loves and is pleased with.

Then, they faithfully obey the orders of Allah (subhanahu wa ta’ala). They adhere to the fard, abandon all that is haram, and perform the sunnah and mustahab with precision. Such resolute adherence stems from their recognition that worshipping can be impeded by the illusion of worldly permanence and an insatiable longing for its temptations. However, those who embrace their identity as travelers in this mortal realm remain impervious to the beguiling, velvety call of the world, steadfast in their pursuit of the eternal.

Knowing that they will leave the world, a traveler does not set their heart on it, nor do they agonize over the temporary troubles. They are aware that all the pleasures and sorrows, delights, and sufferings of this ephemeral existence will be effaced by the passing of time. They always look forward to the eternal life of bliss, namely Jannah.

A traveler should refrain from lingering and wasting their precious days on idle pursuits lest they fail to reach their destination and let the opportunity of reaching the Hereafter with the accolades of a true believer slip through their fingers. Otherwise, they may succumb to the illusory charms of the material world and find that their will has been eroded by the myriad of subterfuges the nafs and shaytan employ.

Indeed, those who harbor the illusion of an everlasting existence in this transient world or reject the reality of the Hereafter find themselves afflicted with a spiritual ailment; they are severed from the source of nourishment for their soul. Seeking solace in an unsustainable cycle of material pleasures, they are destined to experience perpetual dissatisfaction. The ephemeral nature of all things renders their existence seemingly devoid of purpose or significance. However, the soul, which bears the divine breath within, ceaselessly yearns for the eternal, fervently longing for the infinite beyond mortal constraints. If we give direction to this longing through devotion and worship, it manifests as a light that reaches us through our darkest times and instills a sense of purpose in an otherwise adrift existence.

The hearts of those who see the world as the only realm of existence are filled with diseases such as jealousy, hatred, and enmity. They suffer from malignities such as being utterly devoid of love and mercy, lacking generosity and consideration for others, denying the laws, lying, and duplicity. No matter how contemporary and refined their appearance and lifestyle may seem, there is an impulsive and uncivilized disposition within their character beneath the folds of their projected persona. The world's current state of distress and tragedy, where injustices run rampant, is a result of the individual moral and character flaws displayed by worldly-minded people who hold power over others.

Warnings of the Prophets

All the prophets, peace be upon them, always warned their ummahs about not being deceived by the world. Our Prophet (sallallahu alayhi wa sallam) taught his companions that this world is worthless in many of his hadiths.

One day, the Messenger of Allah (sallallahu alayhi wa sallam) came across a dead sheep and asked:

“Don’t you think that this is worthless to its owner?” His Companions answered:

“O Messenger of Allah, it is worthless. After all, that’s why he has thrown it out.” Then Rasulullah (sallallahu alayhi wa sallam) said:

“By the One in Whose Hand of Might is my soul, this world is more worthless to Allah than this is to its owner. If this world was worth the wing of a mosquito to Allah, the disbelievers would not have a drop to drink from it.” (Sunan, Ibn Majah)

Both the traveler and the journey are transitory; it is but a flickering moment, a speck of existence within a short interlude compared to the unfathomable grandeur of eternity. As our Lord stated in the ayah, “Everything is bound to perish except He Himself” (Al-Qasas, 88); it is only Allah Who is the Ever-Living.

Allah the Almighty states, “You [O Prophet] will certainly die, and they will die too” (Az-Zumar, 30). If the world has not been inherited by the Prophet (sallallahu alayhi wa sallam), who is the noblest and worthiest of all of creation, how can it be inherited by anyone?

The translation of an Arabic poem goes as follows:

“If the world was a permanent place to stay in / the Messenger of Allah (sallallahu alayhi wa sallam) would stay in it permanently.”

It is narrated that the angel Jibril (alayhissalam) asked Prophet Nuh (alayhissalam):

“How did you feel during your stay on Earth?” Prophet Nuh replied,

“I saw this life on Earth like a house with two doors. I entered through one door and left through the other.” (Muqashafatu’l-Qulub)

No matter how beautifully decorated a house is, when one enters through one door and leaves through the other, all its dazzling beauty becomes a shadow of a memory. Its glamor and glory last only until you step out through the second door.

Sometimes, we visit museums and palaces. We imagine where the ancient rulers lived and how they passed their lifetimes. However, none of the owners of those magnificent places are here to make any claims on their monumental royal residences anymore. In the end, they inherited nothing but six feet of soil, just like every peasant, plebian, commoner, and servant in their vast kingdoms.

We should contemplate often and deeply that many nations, tribes, kings, sultans, viziers, pashas, and rich and poor people lived in this world, yet none now remain. What about us? Will the world never end for us? It inarguably will. But the world has a deceptive charm that dulls our awareness of this indisputable reality. Fudayl bin Iyad (rahmatullahi alayh) said, “This ayah made me think at length:

‘Surely, We have made what is on earth an adornment for it, so that We test them as to who among them is better in deeds. And surely, We are going to turn whatever is thereon into a barren land.’” (Al-Kahf, 7-8)

Of course, the charm of this world is an integral part of the test. As such, it is a tool that separates the wheat from the chaff by answering questions such as “Who will be tempted by this charm and will choose the transitory by renouncing the eternal?” and “Who will choose the eternal by renouncing the transitory?”

No one in their right mind would be swayed by the mere ornaments or charms along this momentous journey. Instead, they would look forward to reaching their destination.

The Spurned World

Mus’ab bin Umayr (radiyallahu anh) was an exemplar of one who lived like a traveler in this world. He was young and handsome and had great wealth available to him; the world was at his feet, and he could have a life of comfort and pleasure if he only deigned to reach and grab it. However, when he met the Messenger of Allah (sallallahu alayhi wa sallam) and talked with him, it inspired in him the change of heart that would make this encounter the ultimate turning point of his life. In that moment, he was honored by the manifestation of iman in his heart and came to the realization that the Hereafter was the true eternal abode and this world was simply a place to pass through. The profound understanding grew within him that the beauties of this world were like the seeds of a dandelion and a call from the afterlife, which came in like a gust of wind, was all it took to scatter them. He now knew well that if he preferred iman and Islam, all the blessings of this world would be taken from him.

This great person, this marvelously noble soul, turned down the world and the base attractions around him and, having professed his faith in Islam, took the risk of suffering for this cause.

Having been blessed with faith at a young age, Mus’ab bin Umayr (radiyallahu anh) was imprisoned by his family and deprived of worldly opportunities. Gone was the old Mus’ab, who proudly wandered around the streets of Makkah, and in his stead came the new Mus’ab, who was persecuted and even tortured.

Our Prophet (sallallahu alayhi wa sallam) knew his value very well. Of course, Allah the Almighty would also reward him for renouncing the world that so many others chased vigorously.

After the oath of allegiance was taken in Aqaba, the Prophet (sallallahu alayhi wa sallam) sent him to Medina to make tabligh and announce the coming of the one true faith. He would teach Islam to the residents of Medina and invite them to worship Allah and follow His Messenger.

Before hijrah (emigration) to Medina, it was crucial to build a foundation there. The stage had to be set so that no failures or setbacks would be encountered when the Prophet (sallallahu alayhi wa sallam) and his companions arrived there. Their efforts to make these preparations were rewarded with success. Mus’ab bin Umayr (radiyallahu anh) taught Islam in each house and played a crucial role in the people of Medina being blessed with the light of Islam. And as more and more people began to join the ranks of Muslims, their hearts began to beat as one with the love of Allah and His Messenger.

Having an uncanny resemblance to the Messenger of Allah (sallallahu alayhi wa sallam) in appearance, Mus’ab bin Umayr (radiyallahu anh) bore the banner of Islam and was martyred in the Battle of Uhud. On that day, the angels came to the aid of the believers in his image.

When the Messenger of Allah (sallallahu alayhi wa sallam) came near the body of his beloved martyr, sadness was written all over his face. To look at what he had become now–the most handsome young man in Makkah martyred! The love of Islam had led him to this point. When they buried him, they covered him with a bunch of herbs and plants as they could not find a shroud to cover his whole body. But, in the end, he had reached the eternal blessings of Jannah.

The World Through the Eyes of the Awliya

The awliya do not attach any importance to the world beyond the worth that Allah the Exalted has assigned to it. They neither develop an undue attachment to it nor allow their followers to be enticed by its temptations. Were it not for their hand of guidance compassionately keeping their followers out of harm’s way, all who are drawn to these temptations couldn’t help but fall into them like moths into a flame. 

One of the great awliya and a disciple of Hasan al-Basri (quddisa sirruhu), Malik bin Dinar (quddisa sirruhu), likened the world to a magician’s magic. The life of this world consists of games not grounded in the reality of an everlasting life after death and are similar to smoke and mirror tricks performed with the sleight of hand and illusion when compared to that higher reality. The comfort, peace, and fleeting happiness experienced in this world all form part of an illusory facade. Though they may appear tangible and substantial, they unravel and fall apart when confronted with the test of eternal existence. Those who place their faith in it will gain nothing but a lifetime’s worth of regret and lamentation in the afterlife.

After reading the ayah “So do not let the life of this world deceive you” (Al-Fatir, 5), Hasan al-Basri (quddisa sirruhu), one of the great scholars, said, “Who utters these words? He Who created the world and knows it best utters them.”

It is a grave mistake to overvalue what Allah Almighty has assigned a trifling value to, to praise what He says not to praise, to value what He deems worthless, and to take a liking to what He warns not to be deceived by.

The world was created not to be sought after, treasured, or held tight in one’s clutches but to worship Allah (jalla jalaluhu) in it. It does not suit the human being, who has been created as the most dignified entity, to forget the purpose of their creation.

No matter how long one lives, there is none who says it has taken them insufferably long to reach their current age. Even in old age, people say, “My whole life passed in the blink of an eye.” Not one person says, “How long I have lived! How long it has taken to reach this ripe, old age!”

What taste, what enjoyment can endure indefinitely in such a world? The most delicious foods, the best forms of entertainment, and the pleasures of the world last but a moment in this mortal coil.

The world is granted to those who desire it but with the caveat of remorse in the afterlife attached to it. Allah the Most High says:

“Whoever desires [only] this worldly life and its luxuries, We will pay them in full for their deeds in this life – nothing will be left out.” (Hud, 15)

It is a great delusion for mankind to pretend to be the permanent owner of something that will soon be taken away.

Imam Ali bin Abi Talib (radiyallahu anh) said, “This world is reaching closer and closer to its end, and the Hereafter is coming closer and closer to us, and each dwelling place has its seekers, so be among the seekers of the Hereafter and not among the seekers of this life. Today is the time for work, not for judgment (today is the day when the deeds that will be either rewarded or punished are done); and tomorrow is the time for judgment, not for work (No opportunity to do good deeds).” (Ibn Rajab al-Hanbali)

As Each Breath of Life Escapes Us

In today's world, all factors direct individuals towards consumption, spending, traveling, indulgence, and fulfilling their desires. This whirlpool engulfs and devours everyone, irrespective of race, language, or religion. People experience temporary happiness when they acquire something they desire, finding relief in their consumption. However, they live a life unaware that, with each act of senseless consumption, they themselves are consumed, their essential identity disappearing into the sinkhole that the increasingly elusive gratification of consuming creates.

The pursuit of entertainment and hedonism has become the sole philosophy of life around the world. For some, the greatest desire is an electronic gadget, for others, it's chasing the latest model of a car... There are even those for whom the time of day their favorite television series airs becomes a moment when time stands still. The frenzy of shopping, spending, consuming, and wasting time brings about both material and spiritual collapse. The only escape from this whirlpool is by clinging to the standards set by Islam.

In Islam, giving is considered superior to receiving. Meeting someone else's needs is a means of making a clear path for oneself in this world and the Hereafter. Islam does not endorse excess, frenzy, or wasting time on idle things. Every moment we live, every step we take, should be guided by the ayah, “So do not let the life of this world deceive you.” All acts of worship serve as reminders, constantly lighting up a beacon in the back of our minds to echo that we are merely passing through in this world.

Through prayer, a Muslim turns their back on the world, proclaiming, "Allahu Akbar: Allah is the Greatest." Five times a day, they sever their connection with worldly affairs and find solace in submission. Through fasting, they distance themselves from the pleasures of the world, restraining their desires for food and drink. With zakat, they learn to let go of worldly possessions. Standing shoulder to shoulder and heart to heart with fellow believers, they perform tawaf around the Kaaba and fulfill the obligation of Hajj, thus perfecting their faith. All other acts of worship teach us to wrestle both our eyes and hearts away from the world. Hence, those who cling to worship find true contentment and regard the world with no more inclination than it deserves.

The Salvation of the Heart From the World

Diving into the world wantonly is haram. On the other hand, knowing and realizing that this world is ephemeral is fard. This is only possible by seeing yourself as a traveler. This act of renunciation can only manifest within one’s heart. For the purification of the heart, it must be cleansed of malaya’ni  and love of the world. Friends of Allah (awliya) are the greatest guides for the realization of this cleansing.

The principle “being with Allah among the people” in tasawwuf is the best expression of being a traveler in this world. It means outwardly being with people while inwardly remaining with Allah.

In order to be a traveler in the world, one must find those who are like travelers too; and one must keep company with them, walk the traveler’s path with them, and resemble them as much as possible. These ideal travelers are undoubtedly the friends of Allah. Those who witness their lives see that they never treasure the world, and yet the world serves them.

Moreover, one should not be friends with those whose sole concern is the world. One must avoid those who tend to the world by ignoring the Hereafter. As highly social beings, people are easily influenced by their friends. So, in order to be influenced positively, one must be close to pious believers and distance themselves from people who build their lives on purely materialistic goals.

One’s Share of the World

Being a traveler by freeing oneself from the grip of the world means not setting one’s eyes or heart on it, not allowing any bond with or attachment to the world to form, and not making the world the greatest desire.

Of course, one must live their life in this world. A person will need to see to their basic necessities such as eating, drinking, and sleeping. They will also get married and start a family. They will need to be in harmony with their relatives, neighbors, friends, and family and maintain a healthy relationship with them. They will make their home, settle down, have a job, have a craft, and add value to the world they live in. And they will thank their Rabb for all these blessings. 

Amidst all of life’s pursuits, however, they should not forget that they are a servant to Allah or see the world as a permanent abode. Allah Almighty has set the measure by saying in the ayah: “But seek, through that which Allah has given you, the home of the Hereafter; and [yet], do not forget your share of the world.” (Al-Qasas, 77)

In addition to his prophetic duty, our Prophet (sallallahu alayhi wa sallam) dealt with worldly affairs. For instance, he fought in the wars, grazed the animals, sewed up his damaged clothes, and helped his family with the housework. He also dug a ditch and carried stones for the mosque’s construction.

The Messenger of Allah (sallallahu alayhi wa sallam) warned those who intend to  ignore the worldly life by performing prayer every night without sleeping, fasting every day of the year, and avoiding getting married:

“I am more submissive to Allah and more afraid of Him than you, yet I fast and break my fast, I do sleep, and I also marry women. So, he who does not follow my tradition in religion is not from me (not one of my followers).”(Bukhari)

The ayah of our Lord, “Once the prayer is over, disperse throughout the land and seek the bounty of Allah” (Al-Jumuah, 10), is an injunction against disconnecting oneself from the world altogether and praises the work done to earn one’s living.

The traveler is the one who takes his journey in line with the Holy Quran and the praised Sunnah of Rasulullah (sallallahu alayhi wa sallam). Furthermore, they should consider the ayahs:

"The example of this worldly life is like rain which We have sent down from the sky. The plants of the earth absorb it—those from which men and livestock eat—until, when the earth has taken on its adornment and is beautified, its people suppose that they have capability over it. Then, Our command comes to it by night or by day, and We make it like a harvest as if it had not flourished yesterday. Thus, We explain in detail the signs for a people who give thought.” (Yunus, 24)

And, they should listen to their Lord, who invites them not to the home of wicked (Hell), but to the home of peace (Jannah), as in the ayah:

“And Allah invites [all] to the Home of Peace.” (Yunus 25)

May Allah the Most Gracious grant us to be one of His servants who respond to this invitation and reach the home of peace through this worldly journey. -Amin.

Hakan Öner