Zuhud: Renouncing worldly pleasures in order to gain nearness to Allah
“Zuhud” is an Arabic word and a vital concept in Islam. The English meaning is asceticism which means renouncing worldly pleasures in order to gain nearness to Allah.
How the Salaf described Zuhud
Ali ibn Abi Talib (ra) said “Asceticism is not that you should not own anything, but that nothing should own you.”
Ibn Taymiyyah said Zuhud is to leave alone things which not benefit you in the next life. He also said ’Az-Zuhd entails abandoning what does not bring about benefit in the Hereafter. Al-Wara’ (abandoning a part of the permissible for fear of falling into the impermissible) entails abandoning what you fear its consequences in the Hereafter.’”
Then, ibn Al-Qayyim commented,”This statement is one of the best and most comprehensive definitions of Az-Zuhd and Al-Wara’.” In addition, Sufyan Ath-Thawry said,”Az-Zuhd in this Dunya entails having a short hope (or avoiding having hopes that one will live long), not by wearing the thick clothes or wearing the garment (as some people who observe fake Zuhd think is a part of Az-Zuhd).” this is part but pls read the attachment to fully understand what zuhd is and insha Allah it will answer the question the perosn who started the thread asked.
Ibn Taymiyyah also said Ikhlaas cannot be achieved except after having Zuhud, and there is no
Zuhud except after having Taqwa, and Taqwa is following the commands of Allaah and His Messenger) and keeping away from prohibitions. (Ibn Taymeeyah – ‘al-Fatawa’ 1/94)
Sufiyaan al Thauri said about Zuhud: “Zuhud is to have limited amount of expectations (very few hopes); it does not mean eating poor or inadequate foods as many think, or wearing a cheap gown or cloack”
Allah swt said regarding Zuhud “Thus, you should not grieve over anything you miss, nor be proud of anything He has bestowed upon you. GOD does not love those who are boastful, proud”. [57:23]
so zuhud in the above verse is defined as: not being over joyed with the glitters of the life of this world and not to regret things which have passed you by.
Ibn Mubarak said about zuhud: “It is having trust in Allah, and being content in times of poverty”
Abdul Waahid Ibn Zaaid said: “Zuhud can be practised by anyone even if he only possesses one deenar or dirahm”
Abi Sulimaan ad-Daa’raam said Zuhud means to leave, those things which distract you from Allah the Exalted and high and many Ulma have said this.
Ruweemul Ja’nayd said Zuhud is to belittle the dunya (this life) and to wipe away its traits from ones heart
Thu’il-Noon al-Misree said zuhud is controlling ones nafs (desires).
The asceticism of the salaf, their abstinence, their honour and rank, their refusal (to accept monies from the people
Shaikh Muqbil rahimahullah; for verily, by Allah, was a model in piety, abstinence and refusal of worldly matters. And he was given insight (by Allah) when he used to refuse money and warned against asking people. He used to launch a fierce attack on anyone who collected money in his (Shaikh Muqbil’s) name
Ahmad ibn Hanbal rahimahullah used to refuse money – and he is cited as a model of abstinence in his refusal and dignity when he traveled to Abdur Razzaaq from Iraq to San’aa. On the way, he and his companion, Yahya ibn Ma’een, performed Hajj and found Abdur Razzaaq in Makkah. So ibn Ma’een said to Ahmad: “Here is Abdur Razzaaq. Allah has brought him to us so we do not need to travel.” Ahmad replied: “I have made the intention to travel to San’aa so I will not return.” Then he traveled to Sanaa and on the way he ran out of money. When his companions found out, they offered him monetary assistance. But Imam Ahmad refused and instead opted to work as a porter for the bedouin camel owners, carrying loads on his back – and he was an Imam rahimahullah. He saw that porterage, work and eating from the sweat of ones own hands was better by thousands of times than taking money from the people; because the upper hand is the one that gives and the lower hand is the one that receives. And Ahmad did not want his hand to be the lower one, may Allah be pleased with him.
Why practise Zuhud?
There are many Texts in the Quran and the Sunnah that encourage being a Zahid in the Dunya. These Texts demonstrate the little significance that the Dunya has and point out its briefness and quick demise. These Texts also strengthen the eagerness in the Last Life, which joy is eternal. Allah subhanahu wa ta’ala says,
“Whatever is with you, will be exhausted, and whatever with Allah (of good deeds) will remain.”(An-Nahl 16:96)
“Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers, evil-doers), and (there is) Forgiveness from Allah and (His) Good Pleasure (for the believers, good-doers), whereas the life of this world is only a deceiving enjoyment” [Al-Hadid 57:20]
The Dunya, therefore, is brief and is bound to end sometime soon. Therefore, the slave ought not busy himself with its affairs, nor forget the affair of the Last Life which will never end.
The last Ayat states that the life of this world is a deceiving, short-lived joy that contains what does not bring about any benefit. Also the life of this world is pomp, which will encourage one to indulge in it and forget the Hereafter.
Further, this life is full of competition and boasting about having what this life offers of money, offspring, etc. Allah subhanahu wa ta’ala then illustrates the briefness of this life by mentioning the rain when it comes down on the earth and thus the ground becomes green and lively with various plants and vegetation. Soon afterwards, the earth will revert to its near past and will become dry and dead again. This is the exact case with the life of this world.
Another prominent characteristic the prophet (peace be upon him) had was his asceticism towards the worldly life. He turned his back to his life’s pleasure and lived away from its desires.
There are several reasons that encourage one to indulge in Zuhd:Zuhud helps to increase one in faith by way of Self-discipline refraining from that which distracts one from the remembrance of Allah and achieving our religious goals to attain jannah in the eternal world. Zuhud helps to remember death and trials of the day of accountabilityHence, the slave will avoid excessive indulging in the joys and the desires of this life, all the while feeling content with whatever he has in it.2.The slave’s feeling that this Dunya busies the hearts from the remembering of Allah subhanahu wa ta’ala and that it hinders the path of mankind from stepping up the ladder of acquiring higher grades in the Hereafter. Also, the Muslim’s feeling that mankind will certainly be asked about the joys and the delights of this life, as well as the spending of our money and time as Allah subhanahu wa ta’ala says“Then, on that Day, you shall be asked about the delight (you indulged in, in this world)!”(At-Takathur 102:8)
3.The Quran’s belittling the significance of the Dunya and its joys, while describing this life as deceiving, false and short-lived pastime that involves wasting the time. Also, Allah’s subhanahu wa ta’ala criticism of the adverse effect that excessive indulging in the Dunya will result in the Hereafter. The numerous Texts in the Quran and the Sunnah about this subject will encourage the Muslim to abandon matters of the Dunya and busy himself with what will truly remain.