In the Name of Allah, Most Merciful, Most Compassionate
Assalaamu alaykum
Zuhd has been emphasized in the Qur'an and hadiths especially zuhd in this world. Unfortunately, many Muslims misunderstand and misinterpret this concept due to the influence of other cultures. We need to remove this misunderstanding or misinterpretation which is linked to this concept.
It is very important to practice Zuhd in our day-to-day lives. It was said that people fall into two categories: those who sell away their souls into slavery, and those who ransom their souls and liberate them. The slavery in this tradition refers to worldliness and attachment to worldly desires, whereas freedom or liberty refers to a person who practices Zuhd. This practice will not only take us closer to Allah, but also assist in controlling worldly desires – rather than being controlled by them.
The world is a place of transit, not a place to abide.
On the authority of Abdullah ibn Umar (may Allah be pleased with father and son), who said:
The Messenger of Allah (Sallallāhu`alayhi wasallam) took me by the shoulder and said, “Be in this world as though you were a stranger or a wayfarer.” And Ibn Umar (may Allah be pleased with him) used to say, “In the evening do not expect [to live until] the morning, and in the morning do not expect [to live until] the evening. Take [advantage of] your health before times of sickness, and [take advantage of] your life before your death.” [Al-Bukhari]
عَنْ ابْن عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: أَخَذَ رَسُولُ اللَّهِ صلى الله عليه و سلم بِمَنْكِبِي، وَقَالَ: "كُنْ فِي الدُّنْيَا كَأَنَّك غَرِيبٌ أَوْ عَابِرُ سَبِيلٍ". وَكَانَ ابْنُ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا يَقُولُ: إذَا أَمْسَيْتَ فَلَا تَنْتَظِرْ الصَّبَاحَ، وَإِذَا أَصْبَحْتَ فَلَا تَنْتَظِرْ الْمَسَاءَ، وَخُذْ مِنْ صِحَّتِك لِمَرَضِك، وَمِنْ حَيَاتِك لِمَوْتِك.
[رَوَاهُ الْبُخَارِيُّ].
Zuhd implies refraining from worldly desires and all material aspects of life. It is also defined as the intellectual indifference to the luxuries of the world and hedonism. Zuhd involves transcending over the material existence by living a simple life. The “I don’t care” attitude we see amongst some of youth is often an indifference towards Islamic teachings. A similar “I don’t care” attitude can represent the same indifference in terms of Zuhd; however in this case, it implies indifference against the sensuous, worldly pleasures. The benefits of living such a life gives us satisfaction in the spiritual sense.
What is the point of living a simple life when one can achieve luxuries, pleasures and desires?
The benefits of living such a life gives us satisfaction in the spiritual sense. The material world we live in, which may involve luxurious clothing, phones, computers, cars, big houses, music and weekend holiday lifestyles. This material world is known as Worldliness. We go round and round, catching our tails trying to achieve our worldly dreams. Stop. Reflect. Where are we heading? What would happen if we do not have WiFi or internet? What would happen if I don’t get that latest smartphone? What would happen if I say, “I don’t care” against the peer pressure? What would happen if I turn that music off or that TV off? The answer is – it would make no difference, other than a positive one. This is what Zuhd is. When one experiences such indifference, renunciation and simplicity, one transcends and achieves a spiritual satisfaction that no official promotion, material things or success can ever provide.
This approach can be perfected by enjoying what has been provided by Allah. Since emotional satisfaction and living with society are important aspects of human life, Zuhd does not deny them. Instead, Zuhd asks one to begin sharing and feel the happiness of fellow humans rather than yearning for individual happiness. Zuhd asks one to fulfill the duties of the family, work and society by leading a happy, selfless, contended, pious, faithful and striving life. It is important to exercise our soul together with the body. One cannot ignore either of the two. Analogous to the body needing growth, training, food and shelter, our soul too needs to be nourished. The balance between physical contentment and spiritual satisfaction encompasses the concept of Zuhd. Zuhd can also be expressed as drawing the minimum material intake to maximize the output in order to achieve physical and spiritual agreement. This world is a playground, in which we must continuously refine, improve and strive for perfection.
An important aspect of Zuhd is altruism. This involves preferring others over oneself so that the spirit may reach its peak of satisfaction.
All Zuhd can be summarized in two sentences of the Qur’an,
لِّكَيْلَا تَأْسَوْا۟ عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا۟ بِمَآ ءَاتَىٰكُمْ ۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ ﴿٢٣[Qur'an, Al-Hadid 57:22]
In order that you not despair over what has eluded you and not exult [in pride] over what He has given you. And Allah does not like everyone self-deluded and boastful - (23)
In Sahih Muslim, on the authority of Jabir Ibn `Abdullah (radiyallāhu`anhu): who said: “The Prophet (Sallallāhu`alayhi wasallam) one day was passing through the market and he passed by a dead goat, which had its ears cut. Rasulullah (Sallallāhu`alayhi wasallam) held the goat by the ear and asked who would like to have it for one dirham (which was a very low price of currency at that time). The people said they wouldn't take it even if it was free. What could they do with it? Rasūlullāh, (Sallallāhu `alayhi wasallam), asked if they liked it if it was theirs. They said even if it was alive they would still not buy it because of its cut ears. So how could they buy it now especially since it was dead? The Prophet, (Sallallāhu 'alayhi wasallam), said: "This worldly life is so little in the sight of Allāh as this dead animal or goat is so little in your sight".
There are many Ayat in the Qur'an that awaken and inspire people to reflect about worldliness. Allah Almighty says,
فَأَعْرِضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا ٱلْحَيَوٰةَ ٱلدُّنْيَا ﴿٢٩﴾ ذَٰلِكَ مَبْلَغُهُم مِّنَ ٱلْعِلْمِ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِمَنِ ٱهْتَدَىٰ ﴿٣٠[Qur'an, An-Najm 53:29-30]
So turn away from whoever turns his back on Our message and desires not except the worldly life. (29) That is their sum of knowledge. Indeed, your Lord is most knowing of who strays from His way, and He is most knowing of who is guided. (30)
وَٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِنۢ بَعْدِ مِيثَـٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ ۙ أُو۟لَـٰٓئِكَ لَهُمُ ٱللَّعْنَةُ وَلَهُمْ سُوٓءُ ٱلدَّارِ ﴿٢٥[Qur'an, Ar-Ra'd 13:26]
Allah extends provision for whom He wills and restricts [it]. And they rejoice in the worldly life, while the worldly life is not, compared to the Hereafter, except [brief] enjoyment. (26)
قُلْ مَتَـٰعُ ٱلدُّنْيَا قَلِيلٌ وَٱلْءَاخِرَةُ خَيْرٌ لِّمَنِ ٱتَّقَىٰ وَلَا تُظْلَمُونَ فَتِيلًا ﴿٧٧ ...(77) [Qur'an, An-Nisā' 4:77]
... 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]."
بَلْ تُؤْثِرُونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا ﴿١٦﴾ وَٱلْءَاخِرَةُ خَيْرٌ وَأَبْقَىٰٓ ﴿١٧[Qur'an, Al-A'la 87:16-17]
But you prefer the worldly life, (16) While the Hereafter is better and more enduring. (17)
There are many hadiths where the Prophet (Sallallāhu`alayhi wasallam) commanded Muslims to avoid asking others for anything, especially money, and to do the best not to indulge in the act of asking others.
What great scholars said about Zuhd?
One of the early scholars, Abu Muslim Al-Hawlani (rahimahullāh) says zuhd in this world does not mean forbidding what is permissible, or wasting wealth. Zuhd with respect to this world is only where a person puts more in fear and as well of trust in Allāh, more than what was is in his own hands. If he was afflicted with calamity by losing something of this world, he is more hopeful for its reward and what is in store for him in the Hereafter than if it were to have remained with him.
Ibn Rajab (rahimahullāh) states that zuhd can be interpreted as three actions of the heart:
1. The Muslim should realize that all provisions come from Allāh Almighty and not simply the result of his own acts. He should trust Allāh and what Allāh has more than what he has in his hands.
2. If he loses anything in this world, this should not bother him because he is looking for its reward.
3. The Muslim should not care whether he is going to be blamed or praised by others. He will not look for praise. In his heart, he is not touched by such praise. And if he is blamed, he will not be offended by being blamed. If the accusation is not true, he has nothing to worry about; if it is true then he has to face it and try to be a better Muslim, he fear Allāh Almighty most in losing the Allāh’s Rahmah (Mercy) and be thankful of Allāh’s bounty.
Al-Imam Ahmad bin Hanbal (rahimahullāh) was asked one day if someone owns one thousand dinar, can he still be a zahid. He replied yes, he can be still a zahid if he does not feel rejoice if the money increases and he does not become sad if it decreases. We must not become slaves to money or our worldly possessions. We can be wealthy and zahid if we are still thankful to Allāh and use wealth in the right way (provided also that we obtained this wealth in the right way). This meaning has been emphasized by Sufian Ibn `Uyainah (rahimahullāh), one of the great scholars, when he was asked who is to be considered as zahid. He said whoever Allāh bestowed a bounty on him then he is thankful and then when he is under trial, he is patient.
Sufian Al-Thawri (rahimahullāh) said: Al-Zuhud in this world is that the Hereafter is always in your heart and think of the Hereafter - you think of death. We should be prepared for the next world. This is a definition of al-Zuhd. Zuhd means a status of the heart where a person fears he will not live a long life. This will motivate everyone to be a good Muslim. If we have this feeling that we are going to leave this world at any time, this will lead us to be closer to Allāh and fulfill our obligations and also to get away from disobedience.
This is why some scholars point out that there are different types of zuhud:
1. Zuhd of getting away from disobedience and sin
2. Not to be misled by our desires.
3. Not to exceed the limits of the permissible or the allowable acts (mubah). For example, we should not exceed the limits of sleeping (i.e. sleeping unnecessarily long hours) or eating (i.e. eating too much) which is permissible.
Ibn Rajab (rahimahullāh) said the one, who is hopeless of living a long life, then he is looking forward to meeting Allāh and he is eager for the Hereafter - this is the maximum level of zuhd. He then says that looking at this worldly life as blameworthy is not because of the day or nights, which are signs of Allāh, and not the place and not what He planted in the land, or the animals He created. All of these are bounties from Allāh and beneficial to us. The blameworthy is actually with regards to the actions of the people in this life because most of these actions are not done in accordance to the guidance of revelation in a way that will lead to good consequences. Usually the consequences will be bad ones. People will not be able to do good things.
What should be done then is to be like the righteous and good people who used their lives as a means of getting them to the final destination. They were satisfied and contented by whatever they got. Even permissible acts and desires are treated in the same way. Sleeping and eating are good for us because this will help us to perform our obligations. That is why Ibn Rajab (rahimahullāh) says all the early scholars looked for these permissible actions as means of fulfilling their obligations. He quoted Al-Hasan Al-Basri (rahimahullāh) who said: Doing whatever is beneficial for you is not considered as the love of this world. So we should not belittle some professions and consider them as part of worldly life.
Since we are entrusted for the establishment of Islamic civilization, this requires that we have professionals, and different fields of specializations. All these take effort and time. But what we do here is for the betterment of the community where there is a great need for professional people. If we do it with good intentions and for the sake of Allāh we will be rewarded - this is the real zuhd.
Zuhd does not mean that we stay in one place and worship Allāh Almighty. Worshiping Allāh is a broad concept. The betterment of the community is considered as a form of worship. So asceticism or zuhd does not clash with any of the worldly affairs that the community needs. The zuhd here becomes that we do it in the right way, with a good intention and for the sake of Allāh. This should not keep us from fulfilling the obligations towards Allāh.
Ibn Rajab (rahimahullāh) mentions that the worldly life is cursed because it keeps people away from Allāh. They will be deprived from fulfilling the obligations. This life is a test for us, as stated in Surah Al-Kahf, 18:7: “Indeed, We have made that which is on the earth adornment for it that We may test them [as to] which of them is best in deed”. We either use it in the right way or are rewarded or we use it in the wrong way which will cause us to fail the test - we will go astray and indulge in disobedience.
All approaches that bring us closer to Allāh and to be loved by Him is al-zuhd. There are other actions that make Allāh love us:
1. To love Allāh much. If we love Allāh, He will love us.
2. The love of meeting Allāh.
3. The love of the Prophet (Sallallāhu`alayhi wasallam), more than we love ourselves and our family and to love his Sunnah and to follow his model.
4. Remembrance of Allāh, and all forms of dzikir.
5. To practice the preferable good deeds: amalan saliheen.
If we claim that we love Allāh Almighty, we should test ourselves by taking the above points as criteria. By loving Allāh, we will be successful in this life and the Hereafter.
رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا حَسَنَةً وَفِى ٱلْءَاخِرَةِ حَسَنَةً وَقِنَا عَذَابَ ٱلنَّارِ
Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire. [Qur'an, Al-Baqarah 2:201]
May Allah love us and bring us closer to Him and increase our love for His beloved Messenger (Allah bless him and grant him peace), his family and Companions.
Ameen.
Allahumma salli 'ala Muhammad wa 'ala aalihi wa sahbihi wasallam.
And Allah knows best and He alone grants success.
Wassalaam
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