The Hope and Fear of Allah

The Book of Hope and Fear of Allāh

By Imam Nawawi

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of the al-‘ālameen. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wasallam, is His Messenger.

Allāh, the Almighty, says:

·  “O you who believe! Fear Allāh as He should be feared”. [Ali-’Imran, 3:102]; “So, keep your duty to Allāh and fear Him as much as you can...” [Al-Taghabun, 64:16]This second Verse explains the meaning of the first one.

·  “O you who believe! Keep your duty to Allāh and fear Him, and speak (always) the truth”. [Al-Ahzāb, 33:70]

·   “... And whosoever fears Allāh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine...” [Al-Talaq, 65:2,3]

·  “If you obey and fear Allāh, He will grant you Furqan [(a criterion to judge between right and wrong), or (Makhraj, i.e., a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you; and Allāh is the Owner of the great bounty”. [Al-Anfal, 8:29]

· "None feels secure from the Plan of Allāh except the people who are the losers." [Al-A’raf 7:99]

· "Certainly no one despairs of Allāh's Mercy, except the people who disbelieve." [Yūsuf 12:87]

· "On the Day (i.e., the Day of Resurrection) when some faces will become white and some faces will become black..." [Ali- ‘Imran’ 3:106]

· "Verily, your Rabb is quick in Retribution (for the disobedient, wicked) and certainly He is Oft-Forgiving, Most Merciful (for the obedient and those who beg Allāh's forgiveness)." [Al-A’raf, 7:167]

· "Verily, the Abrar (pious and righteous) will be in Delight (Jannah). And verily, the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar ,82:13,14]

· "Then as for him whose balance (of good deeds) will be heavy, he will live a pleasant life (in Jannah). But as for him whose balance (of good deeds) will be light, he will have his home in Hawiyah (pit, i.e., Hell)". [Al-Qari’ah, 101:6-9]

· “... And whosoever fears Allāh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine...” [Al-Talaq, 65:2,3]

· “If you obey and fear Allāh, He will grant you Furqan [(a criterion to judge between right and wrong), or (Makhraj, i.e., a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you; and Allāh is the Owner of the great bounty”. [Al-Anfal, 8:29]

443. Abu Hurairah (radiyallāhu’anhu) reported: Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said, “If a believer had full knowledge of the chastisement of Allāh Almighty, none would covet but His Jannah; and were an infidel to know the Mercy Allāh has, none would despair of His Jannah”. [Recorded by Muslim].

Commentary:

1. This Hadith states about the torments which one will have to suffer or receive in consequence of the Divine wrath for incurring sins, which Allāh Almighty forbid it. No one despairs of Allāh's Mercy, except the people who disbelieve. It was described to serve as a reminder so that people avoid sins in order to save themselves from the Hellfire. It also tells about the infinite Mercy of Allāh so that one will always be hopeful and seeking for it.

2. Only those who are obedient; piety, muttaqun and submitting  to Him will receive Allāh's Grace and Mercy, while thedisobedient will suffer the consequences of His Wrath.

444. Abu Sa'id Al-Khudri (radiyallāhu’anhu) reported: Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: "When a dead body is placed on a bier and men carry it on their shoulders, if the deceased was pious, it (the corpse) will say: 'Take me in haste'; but if he was not, it will say (to its bearers): 'Woe to it. Where are you taking it?' Everything except man hears its voice. Had a human being heard its voice, he would have surely died". [Recorded by Al-Bukhari].

Commentary: The speech of a dead is a matter of the realm of the Unseen (or Al-Ghaib) which is mentioned in this Hadith. A deceased person will certainly say what has been disclosed here. A Muslim must have absolute faith in it. Almighty Allāh is certainly capable of endowing the power of speech on a deceased person as he does speak with the angels (Munkar and Nakir) when they come to the dead in the grave and question him. This Hadith is intended to induce people to virtues so that after death, one has not to say: "Woe to me! Where are you taking me?". One should spend the life in such a manner that after death when he is taken to the graveyard for burial, he should be in a position to say: "Hasten to take me to my grave so that I can enjoy Divine blessings there".

445. Ibn Mas'ud (radiyallāhu’anhu) reported: Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: “Jannah is nearer to you than your shoelace, and so is the (Hell) Fire”. [Recorded by Al-Bukhari].

Commentary: Jannah is close to him who adopts the path of righteousness and he can easily attain it. Its opposite case is also equally true. He is close to Hell who takes the path of evil. Thus, this Hadith has an inducement for virtue and warning against evil.

Allāh, the Almighty, says:"Verily, the Abrar (pious and righteous) will be in Delight (Jannah). And verily, the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar ,82:13,14]

It was narrated that the Prophet (Sallallāhu ‘alayhi wasallam) said to a man (one of the Sahabah): “What do you say when you prayer (Du’a after the Tashahhud)?” He said: “I recite the Tashahhud, then I say:  “Allāhumma inni as alukal-Jannah wa a‘udzu bika Minan-nār” (O Allāh, I ask You for Paradise and seek refuge in You from the Fire).I cannot murmur like you and like Mu‘adz.” Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “It is about them that we were murmuring.” [Narrated by Abu Dawud, 792: sahih].

‘Abdullah bin ‘Amr (radiyallāhu‘anhu) narrated that Abu Bakar As-Siddiq (radiyallāhu‘anhu) reported: I requested the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) to teach me a supplication which I could recite in my Solāt. Thereupon he said, “Recite:‘Allāhumma inni zalamtu nafsi zulman kathira, Wa la yaghfirudz-dzunuba illa Anta, Faghfir li maghfiratan min ‘indika, warhamni , Innaka Antal-Ghafūr-ur-Rahim (O Allāh! I have considerably wronged myself. There is none to forgive the sins but You. So grant me pardon and have mercy on me. You are the Most Forgiving, the Most Compassionate).” [Al-Bukhari and Muslim].

‘Aishah (radhiyallāhu’anha) reported that she asked Allāh’s Messenger (sallallāhu `alayhi wasallam), “O Messenger of Allāh! If I knew which night is Lailatul-Qadar, what should I say during it?” And he instructed her to say: “Allāhummainna Ka’afuw Wun Tuhibbul ‘Afwa Fa’fu’ anni (O Allāh! You are Forgiving, and You love forgiveness. So forgive me)” [Recorded by Ahmad, Ibn Majah, and At-Tirmidzi: sahih]

‘Abdullah bin Mas‘ud (radiyallāhu‘anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: “Allāhumma inni as ‘alukal-Huda, Wat-Tuqa, Wal-‘Afafa, Wal-Ghina (O Allāh! I beseech You for Guidance, Piety, Chastity and Contentment).” [Muslim]. This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allāh), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allāh is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (Sallallāhu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu ‘alayhi wasallam): Rabbana-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, Wa-qina-‘ādzabān-nār (O Lord! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi]. Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [ Jāmi’ At-Tarmidzi]

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet (Sallallāhu `alayhi wasallam)used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala deenik (O Controller of the hearts make my heart steadfast in Your religion).” Rasulullah (Sallallāhu `alayhi wasallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al-’Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi] 

Abu Musa (radiyallāhu‘anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said to me, “Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allāh!'' Thereupon he (Sallallāhu ‘alayhi wasallam) said, (Recite)‘Lā hawla wa lā quwwata illa billāhil [‘aly-yul ‘Azeem]’ (There is neither change of any condition nor power except by Allāh [the Most High, the Most Magnificent]).'' [This is recorded by Al-Bukhari and Muslim].

And Allāh Almighty Knows best.

[Excerpted from “The Book of Hope and Fear of Allāh, Chapter # 53, Riyad-Us-Saliheen” Compiled by Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi (rahimahullāh) Via Guided Ways]

The Concept of Istiqamah

Hadith 21:The Concept of Istiqāmah

By Imam Nawawi

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam, is His Messenger

On the authority of Abu ‘Amr, though others call him,  Abu ‘Amrah Sufyan bin ‘Abdullāh, (radiyallāhu’anhu), who said: I said:“O Messenger of Allāh! Tell me something about Islam which I could not ask anyone about but you.” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) answered: “Say: ‘I believe in Allāh’, and then stand firm and steadfast.” [Muslim]

In a narration by  ‘Aishah (radiyallāhu’anha), who said: Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) liked that act of worship most in the performance of which a person was regular and constant. [Muslim].

Background

The literal meaning of “Istiqāmah”: to go straight into the right direction, acting rightly, allowing no deviation. It is derived from the stem “Qiyyam”, which implies the continuity of doing something, following up with it and making sure that it is done in the right way and there is neither deviation nor swerving.

The term has been used by the Qur’ān in many verses. Allāh the Almighty says: “Therefore, stand firm (on the Straight Path) as you are commanded and those who turn in repentance with you. And do not transgress, for He (Allāh) sees well all that you do." [Surah Hud, 11: 112]

Ibnu ‘Abbas (radiyallāhu’anhu) said that this verse was the hardest and most difficult verse of the Qur’ān on the Prophet, (Sallallāhu 'alayhi wasallam).

Indeed it is a difficult task to achieve Istiqāmah, hence, the Prophet, (Sallallāhu ‘alayhi wa sallam), said: "Be straight on the path or be close to it."

Allāh the Almighty also says: “So unto this (religion) invite (the people). Stand steadfast as you are commanded and do not follow their desires.....” [Surah al-Shura ,42: 15]

Based on these two verses, it can be inferred that Istiqāmah is to stand firm and steadfast to what we have been commanded by Allāh, i.e. to fulfill obligations and to avoid prohibitions. Also, we should not allow ourselves to follow or be misleading by desires (whether it is our desires or the desires of others) as it will cause deviation and lead us astray.

‘Abdullāh bin ‘Amr bin Al-‘As (radiyallāhu’anhu) reported: Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said to me: "O Abdullāh! Do not be like so-and-so. He used to get up at night for optional prayer but abandoned it later." [Al-Bukhari and Muslim].

The excellence of manners demands that if someone has something reprehensible in his character, the person concerned should not be mentioned but the shortcoming must be indicated so that people refrain from it. The second point that we learn from this Hadith is that if one starts a good deed, he should try his best to do it perpetually because its perpetuation is liked by Allāh.

‘Aishah (radiyallāhu’anha) reported: When Messenger of Allāh (Sallallāhu ‘alayhi wa  sallam) missed the Optional Night Solāt (Tahajjud) due to pain or any other reason, he would perform twelve Rak’ah during the day time.  [Muslim].

Lessons

According to Ibn al-Qayyim (rahimahullāh), there are five conditions to achieve Istiqāmah in performing required deeds:

1.   The act should be done for the sake of Allāh alone (ikhlās).

2.   It should be done on the basis of knowledge ('ilm).

3.   Performing ‘ibadah should be in the same manner that they have been commanded.

4.   To do it in the best way possible.

5.   Restricting oneself to what is lawful while performing those deeds.

Ways  to achieve Istiqāmah

According to other scholars of suluk, i.e. scholars of behavior, there are certain steps to be followed in order to achieve Istiqāmah:

1. Always being aware of the final destination, i.e. the Day of Judgment (Akhirah). And to use this awareness in a positive way as a motive to do good deeds. One way to do it is through remembering that a person's journey towards Akhirah starts the minute he or she passes away and leaves this world. One of the Salafs said: "If you live until the morning do not wait for the evening and if you live until the evening do not wait for the morning."

2.  Commitment (Mushāratah). One has to make a commitment that he or she will be steadfast and will do things in the right way and in the best way possible, and to adhere to conjunctions of Islam. Unfortunately many Muslims are being lenient in making such a commitment.

3. To make continuous efforts (Mujāhadah) to bring that commitment to reality. Some Muslims dare to make the commitment, but dare not to make the effort to make the commitment a reality.

4.  Continuous checking and reviewing of one’s deeds (Muraqabah). Being honest with oneself so as not to give false excuses for failing to fulfill a commitment.

5. Self accountability (Muhāsabah). This should be done twice: Firstly, before we start doing something, ensuring that it pleases Allāh, that we do it for His sake only, realizing the right way it should be done. Secondly, after the action has been done, to check whether we have achieved what we aimed for, and to check for defects and shortcomings, and that we still could have done it better by not being satisfied with our action.

6.  Blaming oneself for not doing it perfectly after it has been done. Self blaming here is a positive one by using it as a motive, and by aiming for improvement and having the intention of doing things better next time. This leads to making another commitment and continual commitments to improve our performance.

7.   Striving for improvement (Tahsin). We have to make improvements in all that we do (daily activities, work, actions, good deeds, ibadah, etc.) as one of our objectives.

8.  To be humble towards Allāh. Realizing that no one is perfect except Him, seeking His forgiveness, guidance and support.

It should be emphasized that these steps or conditions apply to worldly matters as well as ‘ibādah and good religious deeds.

Factors that lead to the weakening of Istiqāmah include:

1. Committing sins (ma’siah), insisting on repeating them again and again, without istighfar (seeking Allāh's forgiveness) and without practicing repentance.

2. Syirik (associating anything with Allāh) whether in intentions, by showing off our good deeds to others, seeking others' appraisal, avoiding being blamed by others, being afraid of someone, or to seek rewards from others than Allāh. This part of syirik is also called riyya' or showing off. All these lead to deviation in Istiqāmah, and when these stimuli are not there, the person's work is not perfect anymore and it is not done in the best way possible.

3. Nifaq (hypocrisy). There are two forms of nifaq: in belief and in action. The Muslim who surrenders totally to the will of Allāh and accepts Islam based on his or her choice is free from the first form of hypocrisy. However any Muslim is subject to and should avoid the second form of nifaq which the Prophet, (Sallallāhu 'alayhi wasallam), warned us about: Not keeping promises and breaking them continuously without good reasons or excuses, not fulfilling commitments we make with others, being aggressive and unjust to others in quarrels, and disputes, failing to shoulder responsibilities or burdens we are entrusted with, etc. All these bad qualities should be avoided since they lead to the weakening of our Istiqāmah.

4. Bid’ah (innovations in ‘ibadah),  whether genuine bid’ah (performing ‘ibadah which has not been ascribed by Syari’ah, i.e. revelation, or relative bid’ah (failing to observe the requirements of doing ‘ibadah - the five criteria discussed in Hadith 5), will lead to decreasing the quality of good action or ‘ibadah.

There are other factors that also contribute to the weakening of Istiqāmah, such as: recklessness, reluctance, heedlessness, being overwhelmed by a deceiving enjoyment, and being mislead by self interests and desires.

Applying the above mentioned steps and requirements pinpointed by scholars will help in overcoming all these obstacles and barriers.

Conclusion

Allāh, the Exalted, says:

"Has not the time come for the hearts of those who believe (in the Oneness of Allāh - Islamic Monotheism) to be affected by Allāh's Reminder (this Qur'ān), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Tawrat (Torah) and the Injeel (Gospel)] before (i.e., Jews and Christians), and the term was prolonged for them and so their hearts were hardened?" [Al-Hadid 57:16]

"And We sent 'Isa (Jesus) - son of Maryam (Mary), and gave him the Injeel (Gospel). And We ordained in the hearts of those who followed him, compassion and mercy. But the monasticism which they invented for themselves, We did not prescribe for them, but (they sought it) only to please Allāh therewith, but that they did not observe it with the right observance." [Al-Hadid 57:27]

"And be not like her who undoes the thread which she has spun, after it has become strong..." [Al-Nahl 16:92]

"And worship your Rabb until there comes unto you the certainty (i.e., death)." [Al-Hijr 15:99]

Istiqāmah is an important Islamic concept. Its significance can be seen where every Muslim is required to recite Surah al-Fātihah at least seventeen times each day seeking continual guidance to the straight path from Allāh.

'Abdullah bin Mas'ud (radiyallāhu ‘anhu) reported that the Prophet (Sallallāhu ‘alayhi wasallam) used to say:"Allāhumma inni as’alukal-huda wat-tuqa wal-‘afafa wal-gheena (O Allāh! I ask You for guidance, piety, chastity and self-sufficiency)". [Recorded by Muslim].

This Hadith contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allāh), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allāh is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the du’a of the Prophet (Sallallāhu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet (Sallallāhu `alayhi wasallam)used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala deenik (O Controller of the hearts make my heart steadfast in Your religion).” Rasulullah (Sallallāhu ‘alayhi wa sallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaytana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al’-‘Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi]

Anas bin Malik (radiyallāhu'anhu) reported: The supplication most often recited by the Prophet (Sallallāhu ‘alayhi wa sallam) was:“Allāhumma atina fid-dunya hasanatañ wa fil-akhirati hasanatañ wa qina ‘adzaban-nar (O our Rabb! Give us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).”‘[This is recorded by Al-Bukhāri, Muslim, and Tarmidzi].

It is desirable to recite this Du’a which is mentioned in the Qur’ān (Al-Baqārah, 2:201) and which comprehends all that is good both in this life and the Hereafter. The Prophet (Sallallāhu ‘alayhi wa sallam) made it a habit to recite this Du’a, and the Companions were eager to follow him in all his words and actions.  Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [ Jāmi’ At-Tarmidzi]

And Allāh Almighty Knows best.

[Excerpted from commentary of “Hadith 21 : "The Concept of Istiqāmah" 40 Hadiths Of Imam Nawawi, By Dr. Jamal Ahmed Badi, via IC Truth]

The Concept of Al-Zuhud

Hadith 31: The Concept of Al-Zuhud in Islam

(The Concept of Asceticism in Islam)

By Imam Nawawi

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of Al-`ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam, is His Messenger

On the authority of Abu Al-`Abbas Sahl Bin Sa`ad Al-Sa`idi, (radiyallāhu’anhu), who said:A man came to the Prophet, (Sallallāhu ‘alayhi wasallam), and said:

 “O Messenger of Allāh, direct me to an act which if I do it, [will cause] Allāh to love me and people to love me.” Rasulullah, (Sallallāhu`alayhi wasallam), answered: “Be indifferent to the world (worldly matters) and Allāh will love you; be indifferent to what people possess and they will love you.”

[A good hadith recorded by Ibn Mājah and others with good chains of authorities]

Background

This hadith is a weak hadith as pointed out by many scholars. Ibn Rajab (rahimahullāh) gave a detailed argument about the weakness of this hadith. However, later scholars still recorded their commentaries on the text of the hadith for several reasons. The major two reasons are:

1. Sometimes the chain of the narrators (sanad) is not strong and the hadith consequently is not an authentic hadith. But the meaning of the text of the hadith is correct and acceptable. In this case the scholars still give their comments on the hadith.

2. The hadith is related to one of the major concepts in Islam which is Al-Zuhud (Asceticism, simplicity, plainness, cleanness, sobriety, self-discipline). 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.

Ibn Rajab (rahimahullāh) says that this hadith contains some great advice:

Prophet Muhammad, (Sallallāhu`alayhi wasallam), said the renouncing of these worldly matters will lead to the love of Allāh.In other words, the one who practices this zuhud is the giving of high priorities to matters of Day of Resurrection that will be loved by Allāh; rather than the temporary worldly matters. Secondly, to renounce what people possess and that will cause the love of people to the person who practices zuhud.

Al-Zuhud has been emphasized in the Qur'an and hadiths especially zuhud in this world. In Surah An-Nisā' Ayah 77, Allāh says:  “Brief is the enjoyment of this world whereas the life to come is best for all who are muttaqun or conscious of Allāh”. In Surah Al-Ra'd Ayah 20, Allāh says:  “The life of this world is nothing but a flitting pleasure.” In Surah Al-A'la Ayah 16-17, Allāh says: “But may you prefer the life of this world although the life to come is better and more enduring.” 

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 other 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.

Lessons

One of the early scholars, Abu Muslim Al-Hawlani, (rahimahullāh) says zuhud in this world does not mean forbidding what is permissible or wasting wealth. Zuhud 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.

Based on this, Ibn Rajab (rahimahullāh) states that zuhud 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 and be thankful of Allāh’s bounty.

We can also try to see and compare what was narrated by Al-Imam Abu Muslim Al-Hawlani (rahimahullāh) and what has been narrated by other scholars. 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 emphasised 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-Zuhud. Zuhud 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.

Types of Zuhud

This is why some scholars point out that there are different types of zuhud:

1.  Al-Zuhud 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 zuhud. Ibn Rajab (rahimahullāh) 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.

Some Muslims misunderstand the term and meaning of zuhud. This will lead the Muslim community to become backward. 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 zuhud.

Zuhud 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 zuhud does not clash with any of the worldly affairs that the community needs. The zuhud 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.

Conclusion

All approaches that bring us closer to Allāh and to be loved by Him is al-zuhud. 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 (as stated in another hadith).

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.

'Abdullah bin Mas'ud (radiyallāhu`anhu) reported that the Prophet (Sallallāhu`alayhi wasallam) used to say: "Allāhumma inni as’alukal-huda wat-tuqa wal-‘afafa wal-ghina (O Allāh! I ask You for guidance, piety, chastity and self-sufficiency)". [Recorded by Muslim].

This Hadith contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allāh), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allāh is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the do’a of the Prophet (Sallallāhu`alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet (Sallallāhu`alayhi wasallam) used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala deenik (O Controller of the hearts make my heart steadfast in Your religion).” Rasulullah (Sallallāhu `alayhi wasallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al-’Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi]

Anas bin Malik (radiyallāhu'anhu) reported: The supplication most often recited by the Prophet (Sallallāhu `alayhi wasallam) was:“Allāhumma atina fid-dunya hasanatan, wa fil-akhirati hasanatan, wa qina ‘adhab-annar (O our Rabb! Give us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).”‘[This is recorded by Al-Bukhāri, Muslim, and Tarmidzi].

It is desirable to recite this Du’a which is mentioned in the Qur’an (Al-Baqārah, 2:201) and which comprehends all that is good both in this life and the Hereafter. The Prophet (Sallallāhu `alayhi wa sallam) made it a habit to recite this Du’a, and the Companions were eager to follow him in all his words and actions.  Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [ Jāmi’ At-Tarmidzi]

And Allāh Almighty Knows best.

[Excerpted with minor modification from “Hadith 31 : "The Concept of Al-Zuhud (Asceticism) In Islam", 40 Hadiths Of Imam Nawawi” By Dr. Jamal Ahmed BadiVia IC Truth]