Detachment from the world

"And an explanation of the virtue of Zuhd, the ranks and divisions of Zuhd, and a detailed explanation of Zuhd in food, clothing, housing, furnishings, and ways of life, and an indication of the signs of Zuhd. Explanation of the essence of Zuhd Know that asceticism, or zuhd, in this world is a noble station among those on the spiritual path. This station, like others, consists of knowledge, state, and action."

"We ask God Almighty to make us among those firmly grounded in knowledge, who say, "We believe; all is from our Lord," and only those with understanding will be reminded. The second part of the book on Zuhd In it is an explanation of the essence of Zuhd And an explanation of the virtue of Zuhd, the ranks and divisions of Zuhd, and a detailed explanation of Zuhd in food, clothing, housing, furnishings, and ways of life, and an indication of the signs of Zuhd."

"Bishr, may Allah have mercy on him, said that renunciation of the world is the renunciation of people, specifically pointing to renouncing social prestige. Qasim al-Ju'i said that renunciation of the world is renunciation of the stomach; as much as you control your appetite, you control your renunciation. This refers to renunciation of a single desire, and truly, it is the most dominant desire in most people and the instigator of most other desires."

"Hence is the fear of those with understanding. The Prophet, peace be upon him, said, None of you leave this world until he knows his destination and sees his seat in either Paradise or the fire. A hadith of Abu Hurairah narrates that Dawud was a jealous man. The hadith is recorded by Ahmad with a good chain and by Ibn Abi Dunya in his book on death with wording, the hadith stating, None of you will leave this world until he knows his destiny and sees his place in Paradise or fire, is reported by Ibn Abi Dunya from an unnamed man about Ali, stating, The soul of no human being leaves the world until it knows its destination, whether to Paradise or fire."

"Likewise are you. You let wisdom out of your mouths while malice remains in your hearts. O slaves of this world, how can one who cannot satisfy his desires of this world and whose appetite for it does not cease attain the hereafter? Truly I say to you, your hearts weep from your deeds. You have placed this world beneath your tongues, and your deeds beneath your feet. Truly I say to you, you have corrupted your hereafter, for the righteousness of this world is more beloved to you than the righteousness of the hereafter. Who among you is more at a loss if you but knew? Woe to you! How long will you describe the path to the wayfarers while you"

"plucks its hair, and tears its dress, while the knower is occupied with God Almighty and does not pay it any attention." Sari said, "I have practiced everything concerning renunciation and attained what I desired, except renunciation of people; I have neither reached it nor been able to endure it." Book of Oneness and Reliance Exposition of the Virtue of Reliance Fudayl, may God have mercy on him, said, "God placed all evil in a house and made its key the love of the world, and He placed all good in a house and made its key the renunciation of the world.""

"Mu'adh ibn Jabal, may Allah be pleased with him, offered this advice: "It is inevitable that you will have your portion in this world, and you are in greater need of your portion of the hereafter. So start with the portion of the hereafter and take it, for you will pass by your portion of this world and organize it." Allah Almighty says, "And do not forget your portion of this world," meaning do not forget in this world your portion for the hereafter, for it is the plantation for the hereafter, and therein you earn good deeds."

"Despite receiving wealth from all over due to his knowledge and followers, he distributed it in ways of goodness, showing his detachment from worldly possessions. Asceticism is not the absence of wealth but the heart's detachment from it. Suleiman, peace be upon him, was an ascetic during his reign. Al-Shafi'i narrated another story illustrating Malik's contempt for the world. He saw a fine steed from Khurasan outside Malik’s house and remarked on its splendor."

"every revealed book was sent to invite creation to the everlasting, continuous kingdom. The intention is for them to be kings in this world and kings in the hereafter. The kingdom of this world is achieved through renunciation and contentment with little. The kingdom of the hereafter is attained by nearness to Allah, the Exalted, where one finds an existence without annihilation, dignity without humiliation, and a joy hidden in this world, unknown to any soul."

"Nature is inclined to imitation and emulation; individuals unconsciously adopt the traits of those they accompany. Keeping company with someone greedy for this world stirs one's own greed, whereas keeping company with an ascetic inspires detachment from this world. Therefore, associating with those who pursue worldly matters is discouraged, while associating with those focused on the hereafter is recommended."

"Malik emphasized that he would not prefer the world over the City of the Messenger of Allah, peace and blessings be upon him. This was Malik's asceticism. Despite receiving wealth from all over due to his knowledge and followers, he distributed it in ways of goodness, showing his detachment from worldly possessions. Asceticism is not the absence of wealth but the heart's detachment from it."

"women, fragrance, and the delight of my eye in prayer." He has made prayer among the comforts of this world, just as everything that falls within sensory perception and observation is part of the visible world and hence part of this world. The pleasure derived from moving the limbs during bowing and prostration occurs only in this world, which is why he attributed it to this world."

"One is that he meant 'two marks' of the fire, as Allah says: "Branded with them on their foreheads, their sides, and their backs. This applies if his situation was one of outward asceticism, poverty, and reliance while being detached from it, which is a form of deception. The second meaning could be that it was not out of deception, indicating a reduction from his level of perfection as if the face's beauty were diminished by two marks on it—this not being due to deception, since whatever one leaves behind in this world reduces their rank in the Hereafter, given that no one is given anything from this world without it decreasing their portion in the Hereafter."

"He said, "Feed the hungry... Collected by Ibn Abi al-Dunya with a good chain. The hadith "Guard your tongue except from good," collected by al-Tabarani in "al-Saghir" from the hadith of Abu Sa'id and it has in "al-Mu'jam al-Kabir" and to Ibn Hibban in "His Sahih" similar to it from the hadith of Abu Dhar. The hadith "If you see the believer being silent and dignified, come close to him, for he imparts wisdom," collected by Ibn Majah from the hadith of Abu Khallad with the wording, "If you see the man has been given asceticism in this world and speaks little, come near him, for he is imparted with wisdom," and it has been mentioned earlier."

"the narration of Abu Qatada mentioning a funeral that passed by, and this wording is found in the works of Ibn Abi al-Dunya on death with the same wording used by the author. The hadith of al-Numan ibn Bashir, Indeed, nothing is left of this world except for the likes of a fly flitting through its air, was narrated by Ibn Abi al-Dunya Abu Bakr ibn Lal from the narration of Malik ibn Adi regarding al-Numan with the words, Be mindful of your brothers, and it was narrated in full by Al-Azdi in Al-Du'afa, who stated its chain is not authentic, and Ibn Abi Hatim recorded it in Al-Jarwal Tadil."

"There are two reasons for prolonged hopes—ignorance and a love for worldly life. Regarding the love of this world, when one becomes accustomed to its pleasures and attachments, it becomes difficult for the heart to part from them. The heart resists contemplating death, which signifies departure from this world. People tend to push away what they dislike, and they are infatuated with fictitious hopes, eternally promising themselves what they desire. They imagine staying in this world, planning for wealth, family, home, and all worldly means."

"people to be tested, so be still. And it became still until it disappeared. Abu Bakr ibn Abi al-Dunya narrated from Ali ibn Abi Maryam, who reported from Ahmad ibn Habbab, from Abdullah ibn Abdul Rahman, that Armia asked, O Lord, which of your servants is most beloved to you? Allah replied, The one who remembers me the most, those who engage in my remembrance over the remembrance of creation, those who do not concern themselves with the transience of this world and do not think of themselves as enduring, those who, when the pleasures of this world present themselves, reject them, and when they are removed, they"

"for it is a sin. He also said, Just as none of you can build a house upon the waves of the sea, so do not take this world as your home. Sabik al-Barbari commented, You have houses in the sword's blade, and can a house be built on water with a mud base? Sufyan al-Thawri reported that Jesus, the son of Mary, said, The love of this world and the love of the hereafter cannot coexist in the heart of a believer, just as water and fire cannot coexist in a vessel. Ibrahim al-Harbi narrated from Abu Abdullah al-Sufi that Jesus said, A seeker of this world is like one who drinks seawater. The more he drinks,"

"and there is no lawful in this world, so there is no asceticism." Others disagreed, arguing: "Indeed, the lawful exists in this world, alongside much that is unlawful. If there were no lawful, it would be an even stronger reason for asceticism, taking only what is necessary, like consuming carrion, blood, and pork out of necessity." يُوسُف بْن أَصْبَاط remarked: "Even if someone reached the level of asceticism of أَبُو ذَرّ, أَبُو الدَّرْدَاء, سَلْمَان, and المِقْدَاد, may اللّٰه be pleased with them, I would not call him an ascetic; because asceticism can only be in pure lawful, which is not found in our time."

"it had not befallen you." This is among the most comprehensive and beautiful statements on asceticism, and it has been narrated as a حَدِيث. Chapter: The Disagreement Among People Regarding Asceticism Chapter: People have debated whether asceticism is possible in these times. أَبُو حَفْص stated: "Asceticism can only be in the lawful, and there is no lawful in this world, so there is no asceticism." Others disagreed, arguing: "Indeed, the lawful exists in this world, alongside much that is unlawful."

"When it comes to adorning oneself with the qualities of the prophets and the truthful, they are truly the people of asceticism in the world. They are striving towards a banner raised for them beyond this world. They are ascetic, even if they are engaged with it. Section: The Third Degree of Renunciation in Renunciation The third degree is the renunciation in renunciation itself."

"according to the degrees of the doubt: if the doubt is strong, it joins the rank of the obligatory, and if it is weak, it is recommended. There is renunciation of excess, and renunciation of what does not concern one in speech, in looking, in asking, in meeting and the like. There is renunciation of people, and renunciation of the self, so that a man's own self becomes of little account to him for God's sake. And there is a renunciation that gathers all of this together, which is renunciation of all that is other than God, and of everything that"

"A benefit: Desire for the hereafter is not complete except through detachment from this world, and detachment from this world is not sound except after two correct reflections. The first is a reflection upon this world: how swiftly it passes, perishes, and dissolves; its deficiency and lowliness; the pain of jostling for it and craving it; the bitter draughts, vexations, and miseries it brings; and at the end of it all, departure and severance, followed by regret and sorrow. The one who seeks it is never free of anxiety before he attains it, anxiety while he holds it, and grief and sadness after it slips away. That is the first of the two reflections."

"has distracted you from Him. The finest renunciation is the renunciation that is hidden, and the hardest is renouncing one's own portions of pleasure. The difference between renunciation and scrupulousness is this: renunciation is leaving what brings no benefit in the Hereafter, while scrupulousness is leaving what one fears will do harm in the Hereafter. And a heart that clings to the appetites can have neither sound renunciation nor sound scrupulousness. A Noble Benefit: Sahl ibn Abd Allah Said, Abandoning a Command in God's Sight Is Graver Than"

"Chapter: Renunciation has its kinds. There is renunciation of the forbidden, which is a binding duty upon every individual; and renunciation of the doubtful, which is according to the degrees of the doubt: if the doubt is strong, it joins the rank of the obligatory, and if it is weak, it is recommended. There is renunciation of excess, and renunciation of what does not concern one in speech, in looking, in asking, in meeting and the like."

"I would not call him an ascetic; because asceticism can only be in pure lawful, which is not found in our time. As for the unlawful, if you commit it, اللّٰه Almighty will punish you." The discussion on asceticism continued. One group said: "Asceticism is only in the lawful because abandoning the unlawful is an obligation." Another group argued: "Asceticism can only be in the unlawful."

"And God is All-Seeing of His servants. And He, exalted is He, said: They rejoice in the life of this world, yet the life of this world compared to the Hereafter is but a fleeting enjoyment. And He, glory be to Him, threatened the gravest threat against whoever is content with the life of this world and finds tranquillity in it, and is heedless of His signs and hopes not for the meeting with Him. He said: Those who do not hope for the meeting with Us, and are content with the life of this world and find tranquillity in it, and those who are heedless of Our signs — their refuge is the Fire, for what they used to"

"عُمَر بْن الخَطَّاب, may اللّٰه be pleased with him, said: If the world from its beginning to its end were given to a person... If a man were to experience all the pleasures of this world and then face death, it would be like someone who dreams of something delightful, only to wake up and find nothing in his hands. مُطَرِّف بْن عَبْدُ اللّٰه, or perhaps someone else, said: "The pleasures of this world, in comparison to the pleasures of the Hereafter, are less than a speck of dust compared to the mountains of this world." Whoever looks with insight at both this world and the Hereafter will realize this truth."

"The ninth level of the stages of life: the life of the souls after they have departed from the bodies and been freed. Beyond the confines of this world lies an expanse of relief, fragrance, and comfort. The comparison of this world to the next is like comparing the womb to this world, or even less. Some wise individuals have said: Let your eagerness to leave this world be like your eagerness to leave a narrow prison to join your loved ones in delightful gardens."

"Be a child of the Hereafter and do not be a child of this world, for the child follows its mother. This world is not worth the moving of your feet toward it — so how can you run behind it? This world is a carcass, and the lion does not stoop to carrion. This world is a passageway and the Hereafter is home, and one's desires are sought only in one's homeland."

"has distracted you from Him. The finest renunciation is the renunciation that is hidden, and the hardest is renouncing one's own portions of pleasure. The difference between renunciation and scrupulousness is this: renunciation is leaving what brings no benefit in the Hereafter, while scrupulousness is leaving what one fears will do harm in the Hereafter."

"it announces departure. The Prophet said: What have I to do with this world? I am only like a rider who rested, he said, in the shade of a tree, then moved on and left it. And he said: This world compared to the Hereafter is only as if one of you dipped his finger into the sea — let him look at what it returns with. And its Creator, glory be to Him, said: The likeness of the life of this world is only as water We send down from the sky, and there mingles with it the growth of the earth, from which men and cattle eat, until, when the earth has taken on its finery and is adorned, and its people think they have power over it, Our command comes upon it by night or by day,"

"a blessing and favor, without departing from his straight path. On the day of meeting, he sets up for his creation a straight path leading them to his paradise. Those he turned away in this world will be turned away then, while those he established in this world will remain firm. The light of their faith in him, his messenger, and what he brought, which was in their hearts in this world, becomes a visible light moving before them and to their right on the bridge's darkness. He preserves their light until they cross it, just as he preserved their faith until they met him. The light of the hypocrites is extinguished when they"

"darkness. He preserves their light until they cross it, just as he preserved their faith until they met him. The light of the hypocrites is extinguished when they need it most, just as it was extinguished from their hearts in this world. The deeds of the disobedient become hooks and snares on the sides of the path, snatching them as they were snatched in this world from remaining steadfast. The strength and speed of their progress on it correspond to the strength and speed of their journey towards him in this world. Chapter, The Variations in Punishments Corresponding to the Degrees of Sins. He has prepared for the"

"Punishments Corresponding to the Degrees of Sins. He has prepared for the believers a basin from which they will drink, corresponding to their partaking in his sharia in this world. Those barred from drinking from his sharia and religion here will be deprived there. Consider the hereafter as if seeing it with your own eyes, and contemplate the wisdom of God in both worlds. You will then know with certainty that this world is the cultivation ground for the hereafter, its title and its example. People's positions in happiness and misery there correspond to their positions in this world concerning faith"

"misery there correspond to their positions in this world concerning faith and righteous deeds and their opposites. With God's guidance, one of the greatest punishments of sins is the departure from the straight path in this world and the hereafter. Chapter, As Sins Vary in Their Degrees and Harms, Their Punishments Vary in This World and the Hereafter. With the help and guidance of God, we mention a concise but comprehensive chapter saying, One the royal sins, their origin is of two kinds, abandoning a command and committing a forbidden act. These are the two sins with which God tested the parents of"