PRACTISING AZ-ZUHD IN THIS WORLD: WHAT DOES AZ-ZUHD MEAN? Az-Zuhd is, ”The opposite of being eager and concerned about the dunya (the life of this world).” Further, Ibn al-Qayyim (ra) said: “Az-Zuhd, in the Arabic language, the language of Islam, entails abandoning a matter while despising it and while belittling its significance, so that one will exchange it for what is more significant.” The Muslim ancestors who set good examples in the application of Islam have various opinions with regards to the meaning of az-Zuhd. Ibn al-Qayyim (ra) for example said: “I heard Shaykh ul-Islam ibn Taymiyyah (ra) say: ‘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 (ra) commented: “This statement is one of the best and most comprehensive definitions of az-zuhd and al-wara’.” In addition, Sufyan ath-Thawri (ra) 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).” Imam az-Zuhri also said that Az-Zuhd, ”Entails avoiding thanking Allah subhanahu wa ta’ala only for the halal, and avoiding being patient only with the haram.” The author of Al-Lisan (a dictionary on the Arabic language) commented on the statement of az-Zuhri: “He means that one should not only thank Allah subhanahu wa ta’ala for the permissible things that He has given him (but also for the obligations, for their rewards with Allah Subhanahu Wa Ta’ala are significant), and should avoid restricting his patience to avoiding the impermissible (but couple that with avoiding enjoying all types of the halal, as an act of modesty, patience and zuhd).” Al-Hasan al-Basri (ra) also said: “Az-Zuhd in this dunya is not achieved by prohibiting the halal, nor by wasting money. Rather, it entails your being more certain in what Allah subhanahu wa ta’ala has in His Hands, than your are about what you have in your hand. It also entails being eager for the reward of (practicing patience during) the calamity, if a calamity touches you, more than if the calamity did not touch you (as in this case, one will not gain the reward for observing patience during hard times. However, one should not wish for disasters to hit).” All these sayings given to us by the Muslim ancestors who set good examples in the application of Islam, are among the best definitions for the meaning of az-zuhd. Az-Zuhd resides in the heart, and it can be achieved by ridding the heart of the slave from the love and the eagerness for this life. This way, the dunya will be in one’s hand, not in his heart, where the love for Allah subhanahu wa ta’ala and the Hereafter will and should reside. Az-Zuhddoes not entail abandoning the dunya altogether. The Messenger of Allah, Sallallahu ‘Alayhi Wa Sallam, was the leader of all those who practiced az-zuhd. Yet, he married nine times. Also, Prophet Dawud (as) and Sulayman (as) were kings as Allah subhanahu wa ta’ala has described them. Yet, they were also among the zuhhad (those who observe zuhd). The companions of the Messenger of Allah sallallahu ‘alayhi wa sallam were also among the zuhhad. Yet, they all had wives, children and material possessions. Imam Ahmad divided az-zuhd into three parts: Avoiding the prohibitions, and this is the zuhd of the commoners. Ibn al-Qayyim stated that this type is an obligation; Abandoning what is not a necessity among the halal matters. This type is the zuhd of the distinguished people; and Abandoning what will busy one from the remembrance of Allah subhanahu wa ta’ala. This is the zuhd of those who have knowledge in the religion. The Status of this Hadith: The importance of this hadith is demonstrated in the fact that it explains the way through which one can gain Allah’s subhanahu wa ta’ala Love, which is the ultimate prize that mankind can and should ever seek to achieve and attain. He whom Allah subhanahu wa ta’ala loves, Allah subhanahu wa ta’ala will honor him and will spread about his love in the earth. As for he whom Allah subhanahu wa ta’ala hates, He will spread about his hatred in the earth. Further, this hadith explains the conduct because of which mankind will love the slave. It is a fact that when a person is loved by his community, he or she will feel great happiness and joy. Also, when one is loved by his community, he or she will be more acceptable and familiar to his people, and this will help those who call unto Allah subhanahu wa ta’ala succeed in their mission, Allah subhanahu wa ta’ala willing.
Posted on: Mon, 17 Mar 2014 18:24:32 +0000
Trending Topics
Recently Viewed Topics
© 2015