When the world turns to dust

 بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

وَإِنَّا لَجَٰعِلُونَ مَا عَلَيۡهَا صَعِيدٗا جُرُزًا 

Wa innaa la jaa’iloona maa ‘alaihaa sa’eedan juruzaa

Al-Kahf (The Cave) 18:8 and, verily, [in time] We shall reduce all that is on it to barren dust!

 

In his tafsir Rūḥ al-bayān, Ismail Haqqi Bursevi, the well known Turkish scholar and mystic, relates a striking story that brings out the meaning of this verse.

It is related that Hārūn al-Rashīd had a son who, though only sixteen years old, had already turned away from the attractions of the world. He left aside the soft garments of princes and chose instead to wear a rough woolen cloak.

One day he passed by his father while ministers and courtiers were seated around him. They were troubled by the sight and said, “This boy has embarrassed the Commander of the Faithful by appearing in such a manner.”

So Hārūn al-Rashīd called him and said, “My son, you have shamed me by the way you live.”

The boy gave no answer. Then his eyes fell upon a bird perched on a wall. He said, “O bird, by the One who created you, come to my hand.”

And by Allah’s leave, the bird flew down and settled on his hand.

Then he said, “Return to your place,” and it returned.

Then he called it to the hand of the Commander of the Faithful, but it would not come.

At that the boy turned to his father and said, “No, it is you who have shamed me before the friends of Allah by your love of this world. I have decided to leave you.”

And so he left his homeland, taking with him nothing but a ring and a copy of the Qur’an. He went to Basra and there worked with mud and stones. It is said that on Saturdays he would labor with his hands, and from all that work he would keep only a dirham and a dāniq for his food.

Abū ʿĀmir al-Baṣrī says: “I hired him one day, and he did the work of ten men. He would take a handful of mud, place it upon the wall, and set stone upon stone with such ease that I was amazed. I said to myself, this is how the friends of Allah work, for they are aided in ways others are not.”

Then one day I went searching for him and found him ill in a ruined place. His body had grown weak, but his heart was still alive with remembrance. When he saw me, he recited these lines:

 

يَا صَاحِبِي لا تَغْتَرِرْ بِتَنَعُّمٍ

فَالْعُمْرُ يَنْفَدُ وَالنَّعِيمُ يَزُولُ

وَإِذَا عَلِمْتَ بِحَالِ قَوْمٍ مَرَّةً

فَاعْلَمْ بِأَنَّكَ عَنْهُمْ مَسْؤُولُ

وَإِذَا حَمَلْتَ إِلَى الْقُبُورِ جِنَازَةً

فَاعْلَمْ بِأَنَّكَ بَعْدَهَا مَحْمُولُ

My friend, don’t be fooled by comfort and ease—

life runs out, and every ease fades away

And if you ever come to know the state of other people, even once,

know that you’ll be held to account for them.

And when you carry a funeral bier to the graves,

know that one day you too will be (similarly) carried.

Then he said to me, “O Abū ʿĀmir, when I die, wash me and shroud me in this robe of mine.”

I said, “My dear one, why should I not shroud you in something new?”

He replied, “The living have more need of new clothes than the dead. Clothes wear out, but deeds remain.”

Then he handed me his Qur’an and his ring and said, “Take these to al-Rashīd and tell him: Your son, far from home, says to you, do not remain in your heedlessness.”

Abū ʿĀmir said: “When he passed away, I did as he had asked. Then I took the Qur’an and the ring to Hārūn al-Rashīd and informed him of what had happened.”

When al-Rashīd heard it, he wept and said, “What kind of work was my beloved child doing?”

I said, “He was working with mud and stones.”

He said, “Did you put him to such work, though he was kin to the Messenger of Allah ﷺ?”

I said, “I did not know who he was.”

Then he asked, “Did you yourself wash him (after his death)?”

I said, “Yes.”

At this, Hārūn al-Rashīd took my hand, kissed it, and placed it upon his chest. Then he went out to visit his son’s grave.

Abū ʿĀmir said: “After that, I saw him in a dream. He was seated upon a magnificent couch beneath a great dome. I asked him, ‘How are you?’”

He replied, “I have gone to a Lord who is pleased with me, and He has given me what no eye has seen, no ear has heard, and no human heart has imagined.”

Then he swore by Allah who created him and said, “No servant leaves this world the way I left it except that Allah honors him as He honored me.”

What then is this world that people cling to so tightly?

Robes and raiments, a palatial home, a title, a domain — all of it will one day become barren dust.

That young man understood this while still in the spring of life. He left behind comfort, but found nearness. He abandoned appearance, but gained reality. He wore a rough cloak in this world, and was clothed in honor in the next.

We know this verse. We recite it, perhaps every Friday. But do we live as if it is true? Look at how we are entrenched in the material world, just simply look at all the possessions we have accumulated.

Everything around us will one day be reduced to dust. What remains is not what we owned, but what we sent ahead.

And we don't know when we will die.

 

فَالمَوْتُ آتٍ وَالنُّفُوسُ نَفائِسٌ
وَالمُستَغِرُّ بِما لَدَيهِ الأَحمَقُ

Death is on the way, and souls are the real precious things;
the fool is the one deceived by what  (material things) he owns.

 

What are we waiting for?

The time to change is now Part 3

 بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

أَلَمۡ يَأۡنِ لِلَّذِينَ ءَامَنُوٓاْ أَن تَخۡشَعَ قُلُوبُهُمۡ لِذِكۡرِ ٱللَّهِ وَمَا نَزَلَ مِنَ ٱلۡحَقِّ...

Alam ya’ni lil lazeena aamanooo an takhsha’a quloobuhum lizikril laahi wa maa nazala minal haqqi...

Part of Al-Hadid (Iron) - Is it not time that the hearts of all who have attained to faith should feel humble at the remem­brance of God and of all the truth that has been bestowed [on them] from on high, 57:16

This is the third blog post about the same transformative ayat, Al-Hadid 57:16, of the Qur'an, which was mentioned in the blog post "The time to change is Now", and "The time to change is NOW part 2"

It is said that when Khwaja Nizamuddin was in Delhi, completing his advanced studies in religion he wanted to go visit Baba Farid and beseech him to be his guide or murshid in the spiritual way. But different thoughts and hesitations would come to his mind and he would decide to postpone it. Till one day he heard the muezzin preparing for tahajjud, just after midnight who recited this verse. It shook Khwaja, who responded, yes, the time has come and starting walking towards Ajodhan (modern day Pakpattan) covering a distance of more than 400 kilometers.

in the Sufi biographical work Akhbār al-Akhyār fī Asrār al-Abrār by ʿAbd al-Ḥaqq Muḥaddith Dehlavī it is quoted that Khwaja Niẓāmuddīn says that the first words he heard from the Shaykh were this verse—the Shaykh “recited” it as a greeting:

 ای آتشِ فِراقَت دل‌ها کباب کرده
سیلابِ اشتیاقت جان‌ها خراب کرده

 

Ah the fire of Your separation—has roasted hearts (like kebab);
the flood of longing for You has ruined lives.

 As a welcome greeting, it’s almost like saying:

• “This path is not comfortable.”
• “Real longing for Allah will burn and shake you.”
• “And if you’ve come with that kind of longing, you’re in the right place.”

 

 

 

 

The time to change is NOW part 2

 

 بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

أَلَمۡ يَأۡنِ لِلَّذِينَ ءَامَنُوٓاْ أَن تَخۡشَعَ قُلُوبُهُمۡ لِذِكۡرِ ٱللَّهِ وَمَا نَزَلَ مِنَ ٱلۡحَقِّ...

Alam ya’ni lil lazeena aamanooo an takhsha’a quloobuhum lizikril laahi wa maa nazala minal haqqi...

Part of Al-Hadid (Iron) - Is it not time that the hearts of all who have attained to faith should feel humble at the remem­brance of God and of all the truth that has been bestowed [on them] from on high, 57:16

This is a second blog post about the same transformative ayat, Al-Hadid 57:16, of the Qur'an, which was mentioned in the blog post "The time to change is Now"

Ismail Haqqi (Hakki) Bursevi, a renowned Turkish scholar and mystic, writes in his tafsir Rūḥ al-bayān, one of the most prominent mystical interpretations of the Quran, about the transformative power of this verse. He references the stories of Abdullah bin Mubarak and Malik bin Dinar, illustrating how this verse profoundly impacted their lives.

Abd Allah ibn al-Mubarak (may Allah have mercy on him) once said:

"One day, when I was young, I was in an orchard with my companions. We ate and drank, and as I was fond of playing the lute, I picked it up at night to play. But suddenly, the lute spoke to me and recited: ‘Has the time not come for those who believe that their hearts should become humble for the remembrance of Allah?’ (Quran 57:16). In that moment, I struck the lute against the ground, breaking it, and abandoned all distractions that diverted me from Allah."

Similarly, it is narrated that Malik ibn Dinar (may Allah have mercy on him) was once asked about the reason for his repentance. He recounted:

"I was a policeman, deeply immersed in drinking alcohol. Then, I purchased a beautiful slave girl, and she became very dear to me. Over time, she bore me a daughter, whom I loved dearly. As she grew older and began to walk, my love for her only deepened. She became attached to me, and I to her. Whenever I would place a goblet of wine before me, she would come and knock it over, spilling it on my clothes.

When she turned two years old, she passed away. The grief over her death overwhelmed me.

Then, on the night of the 15th of Sha’ban, which was a Friday, I drank heavily and, in my drunken state, neglected to perform the Isha prayer. That night, I had a dream. It was as if the graves had opened, and people were being gathered for judgment. I was among them. Suddenly, I heard a terrifying sound behind me. When I turned around, I saw a massive serpent, the largest I had ever seen. It was dark blue and black, with its mouth wide open, rushing towards me at great speed.

Terrified, I ran. I passed by an old man, dressed in white and fragrant with a pleasant scent. I greeted him and pleaded, ‘Help me! Save me!’

The old man replied, ‘I am too weak to help you. This creature is far too strong for me. But run ahead—perhaps Allah will provide you with a means of escape.’

I fled, running in desperation, until I reached the edge of the Hereafter. I saw the fires of Hell before me, and I almost fell into them out of fear. But then, a voice called out, ‘Turn back! You are not among its people!’

Relieved, I turned back, only to find that the serpent was still in pursuit.

I ran back to the old man and said, ‘I begged you to help me, yet you did nothing!’

The old man wept and said, ‘I am too weak. But go to that mountain over there. It holds the trusts of the believers. If you have a deposit there, it will protect you.’

I looked towards the mountain and saw it was circular, full of windows, each covered with fine silk curtains. Every door and window had golden panels adorned with precious jewels. As I ran towards it, the serpent followed closely behind.

Then, an angel called out, ‘Lift the curtains! Open the doors! Look out, all of you! Perhaps this desperate man has something among you that can save him!’

At once, the doors opened, and radiant children with faces like full moons looked out. The serpent was drawing near, and I stood frozen in fear.

One of the children suddenly shouted, ‘All of you, hurry and help him!’

A group of them emerged, and among them, I saw my daughter. When she saw me, she wept and said, ‘By Allah, that is my father!’

She leaped from the group like an arrow and landed before me. She stretched out her left hand, grasping my right, and with her right hand, she warded off the serpent, which then fled.

She then seated me, climbed onto my lap, and lovingly stroked my beard. She said, ‘O my father, has the time not come for those who believe that their hearts should become humble for the remembrance of Allah?’ (Quran 57:16).

I wept and asked, ‘My dear child, do you know the Quran?’

She replied, ‘O father, we know it better than you do.’

I asked her, ‘Tell me about that serpent that was chasing me.’

She said, ‘That was your evil deeds, which you nourished with your sins until it became so strong that it was about to throw you into Hell.’

I asked, ‘And the old man I met on the way—who was he?’

She replied, ‘That was your good deeds. You had weakened them so much that they could no longer help you.’

I asked, ‘And what is this mountain?’

She replied, ‘These are the children of the believers, who have passed away in their innocence. We dwell here until the Day of Judgment, waiting for you to join us, so we may intercede for you.’

At that moment, I awoke, terrified. When morning came, I abandoned my past way of life, repented to Allah, and this is how I returned to Him.’"

What are we waiting for?

Act. Implement.

 بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

ثُمَّ جَعَلۡنَٰكُمۡ خَلَـٰٓئِفَ فِي ٱلۡأَرۡضِ مِنۢ بَعۡدِهِمۡ لِنَنظُرَ كَيۡفَ تَعۡمَلُونَ

Thumma ja’alnaakum khalaaa’ifa fil ardi min ba’dihim li nanzura kaifa ta’maloon

Yunus (Jonah) 10:14- And thereupon We made you their successors on earth, so that We might behold how you act.  

Maulana Ubaidullah Sindhi was a famous South Asian scholar and political activist famous for many things, notably being the Home Minister of first Provisional Government of India established in Afghanistan in 1915. However, this was not to last and under indirect pressure from the British, he had to migrate to Russia. There is no clear evidence that he was able to meet an ailing Lenin, although it is mentioned that he did. Nevertheless it is evident from his writings that he was impressed by the socialist movement, and made an impassioned plea in front of the Russian government.


He appealed to them to look at the Qur'anic principles of social justice, arguing that despite so many sacrifices and so much bloodshed, the revolutionaries were not able to establish the social justice that they had set out to establish. He underlined the natural law and the principal of justice that was outlined in the teachings of Islam and spoke about the khilafah al-rashidah and the was able to address the questions asked by the Russian government.


It is said that the head of the Russian government (or according to another version, Lenin himself), said that whatever Maulana Ubaidullah is saying makes sense. It appeals to the intellect as well as to the principles of natural justice. However, what stumped Maulana was the follow-up question. There are so many lands under Muslim rulers, is there any place we can go visit to see the implementation of these ideal and principles?


Maulana had no option but to bow his head in shame. His remaining life he lamented the fact, which pains the writer of this blog as well. When will Muslims act and implement the teachings of Islam, even in a tiny piece of land, rather than merely talk about the ideals? 

Let us start now by enacting in our lives these principles that we claim to hold dear. May Allah help us in this endeavor.

Allah loves the doers of that which is good and beautiful

 بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

وَأَحۡسِنُوٓاْۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُحۡسِنِينَ

Thumma ja’alnaakum khalaaa’ifa fil ardi min ba’dihim li nanzura kaifa ta’maloon

Part of Al-Baqarah (The Cow) 2:195- And persevere in doing what is best and most beautiful: behold, Allah loves the doers of that which is good and beautiful ! 

While sailing across a large body of water, Maʿrūf Karkhī and his students found their peace disrupted by a lively group of youths on the same boat. Reveling in the rhythm of their music and the haze of wine, the young men presented a stark contrast to the tranquil demeanor of the saint and his followers. The more they drank the more noise they started to make, and with the tambourines and the singing, the students of Ma'ruf started to get annoyed. 

They talked amongst each other, ''They disobey God openly! Let us request our shaykh to pray to Allah to punish them!’. One of them went up to the saint and asked him to do a prayer against them, hoping that they get struck by lightning, or drown or something. Ma’ruf, ever the embodiment of calm, asked them to join in with him as he prayed for them, which they readily agreed. However to their surprise, he prayed:

 ‘My Allah, make them as joyful in the Hereafter as you make them joyful and merry in this world!’"

The sentiment left Ma’ruf's students bewildered. They asked: 'We hoped that you will pray for their punishment, instead you are praying for their happiness in the Hereafter?' This sentiment reflected that being close with the Shaykh had not yet benefited them in realizing that the ultimate role of the human being is to be a manifestation of Divine Character, and one of the most beautiful characters is that of Cmpassion and Mercy. 

News of this act of Ma'ruf spread throughout the boat. Some of the youth realized that they are the focus of the attention of the people in the boat and started asking around as to what the saint and the disciples were talking about. Once they heard what had happened, it resonated deeply with them. A realization dawned upon them about the depth of Divine Compassion. Feeling a sudden introspection, they set aside their drinks, laid down their instruments, and approached the sage with humility.

To his disciples, Ma’ruf remarked, "Your hearts' wishes have been met, yet not a soul was harmed."


Through this encounter, the youths discovered that true contentment lay not in fleeting distractions but in sincere reflection and connection to the Divine. And Ma’ruf's students learned a more nuanced lesson: to be on a spiritual path does not signify its completion. One must aspire for universal salvation and compassion, extending it even to those who appear to diverge from the path.

Hold fast to the rope of Allah

 بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

 

 

ضُرِبَتۡ عَلَيۡهِمُ ٱلذِّلَّةُ أَيۡنَ مَا ثُقِفُوٓاْ إِلَّا بِحَبۡلٖ مِّنَ ٱللَّهِ وَحَبۡلٖ مِّنَ ٱلنَّاسِ...

Duribat ‘alaihimuz zillatu aina maa suqifooo illaa bihablim minal laahi wa hablim minan naasi 

Part of Al-Imran(Family of Imran) 3:112:Overshadowed by ignominy are they wherever they may be, save [when they bind themselves again] in a bond with God and a bond with men !  

In a distant town bordered by the desert, tales of a notorious highwayman spread like wildfire. This robber, together with his gang of bandits, preyed on caravans, pilfering wealth and leaving tales of dismay in his wake.

One day, this group ambushed a particularly noteworthy caravan. They seized everything, from gold and silver to garments and horses. Among the looted possessions were the life's work of a revered scholar of Islam. Gold, garments, and more were seized, but the scholar’s heart ached for his invaluable manuscripts and books. Driven by his love for knowledge and the value he placed on his works, he decided to track down the highwayman's hideout and retrieve his cherished books.

His journey led him, against all odds, to the highwaymen's camp. Rather than attacking him, they surprisingly welcomed him and offered him a seat at their fireside. As the aroma filled the air and conversations flowed, the scholar noticed the leader abstaining from the brew. Curiosity piqued, the scholar questioned, "Why don't you drink the coffee?"

The leader looked to the heavens and responded, "I am fasting."

Surprised, the scholar retorted, "You plunder and commit grave sins, yet you observe an optional fast. What good do you hope it brings?"

The leader sighed deeply. "It's my rope, my effort to maintain a connection, however fragile, to Allah. This thin rope might be my salvation. Perhaps, someday, He might pull me out of the abyss and He might guide me back to the right path."

Saying this he gave the scholar his books and sent him on his way without further incident.

Years later, the scholar undertook a pilgrimage to Mecca. In the midst of the sea of believers, he spotted a man with a radiant aura, deeply engrossed in prayer, clutching the kiswah of the Kaaba. Intrigued, the scholar approached and was astounded to recognize the face. It was the leader of the highwaymen, but this time his visage bore no signs of crime, only profound peace, and his aura now spoke of redemption and grace.

The scholar inquired, his voice thick with astonishment, "How did you find yourself here?"

The former leader of the bandits, his face alight with joy and humility, responded, "The thin rope of Allah. It led me to repentance and pulled me from darkness to light. Now I serve the very souls I once harmed."

The metamorphosis of the highwayman underscores the infinite grace and benevolence of Allah, illustrating that salvation is perpetually at hand, regardless of the frailty of our ties. It reminds us to continually forge bonds with the Divine, valuing every act of goodness, no matter how minor, and always striving to absolve ourselves of transgressions.

Miracle of Transformation

 بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

 

ضُرِبَتۡ عَلَيۡهِمُ ٱلذِّلَّةُ أَيۡنَ مَا ثُقِفُوٓاْ إِلَّا بِحَبۡلٖ مِّنَ ٱللَّهِ وَحَبۡلٖ مِّنَ ٱلنَّاسِ...

 innal laaha ‘aleemum bizaatis sudoor

Part of Al-Imran(Family of Imran) 3:119: Behold, God has full knowledge of what is in [their] hearts !

Niaz Fatehpuri, a famous albeit somewhat misguided Urdu poet who had won many awards and accolades in South Asia was a strong critic of religion. Once in Lucknow, he was arguing with Maulana Manzoor Nomani against the existence of miracles in general, and specifically that the Prophet ﷺ had not performed any miracles.

Maulana politely said that between the two of us, can we come up with a strategy to fix this city and rid it of the misguided and corrupt people?  Niaz replied,  "Maulana you are crazy, this is impossible!"

To which Maulana replied, "You are well read and erudite, and you cannot even entertain the idea, and yet you saw how an unlettered Prophet with no worldly teacher, within a portion of his lifetime, managed to transform the worse of the jahiliyyah Arabs into arguably the best of all human race. Is it not a miracle enough?"

This stunned Niaz, and he became much more amicable towards religion after that.

An example of this exemplary transformation is the story below:

As was his habit, one night the Caliph Umar al-Faruq رضي الله عنه went out in disguise to see the condition of the people. This time he was with his companion Ibn Abbas رضي الله عنه or Aslam (رضي الله عنه). As they were moving from one quarter to another, they reached a colony where among the poorest of the poor lived. In one small dwelling there was light emanating and it seemed like there was a disagreement going on. They could figure it out that a mother was complaining to her daughter that the amount of money earned by her from the sale of milk that day was very little. She further said that when she was young, and used to sell milk, she always mixed water with milk, and that led to an increase in the earnings. She was compelling her daughter to do the same.

The girl replied "You adulterated milk when you were not a Muslim. Now that we are Muslims, we cannot continue in the same old corrupt ways."

The mother said "What does Islam have to do with adulteration of milk?"

The daughter said, "Do you not know that the Caliph has instructed according to the commandments of Islam that food should not be adulterated?"

The mother said, "The Caliph has forgotten us. We are so poor, what else should we do but adulterate milk in order make two ends meet?"

The daughter said "Such earnings would not be lawful, and as a Muslim I would not do anything whereby other Muslims are deceived."

The mother persisted, "But, child, there is neither the Caliph nor any of his officers here to see what we do. Daughter you are still a child. Go to bed now and tomorrow I will myself mix the milk with water for you."

The girl refused to fall in with the plan of her mother. She said, "Caliph may or may not be here,  but how can we escape the notice of Allah and our own conscience."

Thereupon the mother remained quiet. The lamp was extinguished and the mother and the daughter went to sleep.

The next day, the Caliph sent someone purchase milk from the girl. The milk was unadulterated. The girl had kept her resolve and stayed firm. Umar رضي الله عنه  turned to his companion and said, "The girl has kept her resolve in spite of the exhortation of her mother."

The next day the Caliph summoned the daughter and the mother to his court. The mother trembled as she stood before the mighty ruler. But the girl faced the Caliph boldly and there was an impressive dignity about her. Then before the gathering, Caliph Umar رضي الله عنه related how he had overheard the mother and the daughter, and how the daughter had kept her resolve despite the exhortations of the mother .

Someone suggested that the mother should be taken to task. The Caliph said that ordinarily he would have punished the mother, but he had forgiven her for the sake of her daughter. Turning to the girl the great Caliph said, "Islam needs daughters like you and as a Caliph of Islam it I would like to propose that you become my daughter." The Caliph called his sons, and addressing them said, "Here is a gem of a girl who would make a great mother. I desire that one of you should take this girl as wife. I know of no better bride than this girl of sterling character. "

Abdullah and Abdur Rahman the elder sons of the Caliph were already married. Asim the third son was yet unmarried, and he offered to marry the girl. Thereupon with the consent of the milkmaid and her mother Asim was married to the girl, and milkmaid became the daughter-in-law of the Caliph.

From this union was born a daughter Layla bint Asim, who became in due course the mother of Umar bin Abdul Aziz.

Umar bin Abdul Aziz was elected as Caliph and served for a short period during 717 - 720.

While other Caliphs of the Ummayad dynasty reveled in luxury, Umar bin Abdul Aziz as a Caliph set standards for austerity and simplicity in accordance with Islamic teachings. He preferred simplicity to the extravagance that had become a hallmark of the Umayyad lifestyle, depositing all assets and finery meant for the caliph into the public treasury. He abandoned the palace and instead preferred to live in modest dwellings. He wore rough linens instead of royal robes, and often went unrecognised. He even persuaded his own wife – who had been daughter, sister and wife to three separate caliphs – to donate her jewellery to the public treasury. It is said that if ever there was a noble Caliph after the first four “Rightly guided Caliphs,”such a man was Umar bin Abdul Aziz. And he inherited the noble qualities of the milkmaid who married the Caliph's son, and those of Caliph Umar Farooq who had the eye to discern the nobler qualities of sterling character in a poor girl.

There is a related incident that the relatives complained to Umar's aunt, meaning the sister of Abd al-Aziz ibn Marwan, that he is repossessing our endowments and distributing to the poor and our lifestyles will be lost.   She went to him and asked him to let the relatives enjoy the state wealth. But he did not relent as they were using the state exchequer to enrich themselves and he insisted on all of that to be returned for the welfare of the community. It is notable here that she grumbled that when we married off into a family like his, what else would we expect other than honesty and austerity?

The cause of his death is attributed to the reforms he initiated, which greatly angered the Umayyad nobility. It is reported that they bribed a slave of his to administer a deadly poison. The Caliph having felt the effect of the poison sent for the slave and asked him why he had poisoned him. The slave replied that he was given one thousand dinars for the purpose. The Caliph deposited the amount in the public Treasury and freeing the slave asked him to leave the place immediately, lest anyone should kill him.

He reportedly left behind only 17 dinars with a will that out of this amount the rent of the house in which he died and the price of the land in which he was buried would be paid.