“I Am Fleeing From A Fool. You Go And Do Your Own Work” Nabi Esa Alayhis Sallam

The Story of Nabi Esa (Alaihis Salaam) fleeing from an insane person

Once Nabi Esa (Alaihis Salaam) was running towards the mountain. One of his followers shouted after him: “O Rasul of Allah Ta’ala! Whither are you going in this manner? What is the cause of your fear? I do not see any enemy following you”. Nabi Esa (Alaihis Salaam) replied: “I am fleeing from a fool. You go and do your own work. I desire to grant myself safety from the company of a fool. Do not interrupt my flight”.

The follower said:”O Messenger of Allah Ta’ala, are you not the Messiah through whom the blind and the deaf are healed of their ailments?” Hazrat Esa (Alaihis Salaam) replied:

“The illness of foolishness is the wrath of Allah Ta’ala. To be blind is not a punishment, but a trial from Him. A trial is a sickness which brings Allah Ta’ala’s Mercy while foolishness is such an ailment which brings wounds of His wrath.

Flee from fools and like Nabi Esa (Alaihis Salaam) prefer flight The friendship of fools has caused much bloodshed

Both the blood of Deen and Dunya has flowed. Just as air evaporates water slowly and gradually So the fool takes away the light of your intelligence slowly and gradually.
Nabi Esa’s (Alaihis Salaam) running away was not out of fear, For through the Grace of Allah Ta’ala, he was sinless and protected, but he fled in order to teach his Ummat a lesson.

Even if the whole world becomes covered with intense cold, What sorrow will there be for the sun which shines brightly?”(Even if the whole world becomes filled with stupid fools,

What harm could that do to Allah Ta’ala’s Rasul?)

Lesson
This story teaches us to remain far removed from the company of fools. A fool in the technical language of the Quran is that person who jeers and scoffs at Allah Ta’ala and His Rasul
and their injunctions. As Allah Ta’ala points out in the Quran:

“Verily, they are the fools, but they know not (that they are fools)”. (Para 1, Ruku 2)
Because of the unperceived foolishness, these people consider themselves to be the rational and knowledgeable thinkers and philosophers of the era. However, the international definition of
a rational being is one who keeps his eyes on the consequences of his actions. As such, they fail utterly; as they have no thoughts for what is to happen after death. Consequently, Allah
Ta’ala describes them as follows:

“They only know the pomp and splendor of this worldly life. And regarding the Hereafter, they are unmindful and neglectful”.

So this world is the sum total of their knowledge and one should avoid their company. One should only meet with them if there is a need for it, just as it sometimes becomes necessary
to visit a dirty toilet. In such a case, the person closes his nose and sits in it out of necessity. However, he does not allow his heart to be attracted to the toilet. Similarly, a person should not
allow his heart to become attached to the dunya and the people of ‘Dunya’.

“Live in this world like a ship on water, Water causes the ship to sail, As long as the water is outside the ship. But as soon as the water enters the ship, it is the cause of its destruction”.

In similar way, one should keep the dunya beneath the Hereafter, as the main objective is to attain the Hereafter.
Consider the world as helping hand towards the Hereafter. But, if the dunya becomes in your mind superior to the Hereafter and overwhelms it, then instead of hastening towards the
Hereafter, it is hastening you to destruction. And if one does not check this, he will soon see the day of complete destruction.

May Allah Ta’ala protect us from the company of foolish ones and from the love of this world overwhelming us.

“O Allah Ta’ala, do not make this world our greatest objective. Make it not the sum total of our knowledge.
Make it not the end of our desires. Place not rulers over us, who show no Mercy to us. (Hadith)

O Allah Ta’ala, make Your Love more beloved to me than myself, my family and cold water.”(Hadith)
In the above dua’a, there is a special connection between the first few things asked and the last one. We ask Allah Ta’ala not to make this world our greatest object, and not to make it the
sum total of our knowledge nor the end of our desires. If any othese things occur, then in reaction unmerciful ones will be granted rule over us. Hence, we ask Allah Ta’ala not to let this
happen to us.



Ma’aarif- e -Mathnawi