Subject: Zuhd (Asceticism) and Giving Up Worldly Desires Tue Nov 01, 2011 7:29 am
‘
The pleasures of this world are delightful from a distance before the actual test. Consult your own hearts.
To follow one’s own desires is to flee from God, and to spill the blood of spirituality in the presence of His justice.
This world is a trap, and desire is its bait: escape the traps quickly and turn your face toward God.
When you have followed this way, you have enjoyed a hundred blessings. When you have gone the opposit way, you have fared ill.
So the Prophet said, ‘Consult your own hearts, even though the religious judge advises you about worldly affairs’.
Abandon desire, and so reveal His Mercy: you’ve learned by experience the sacrifice He requires.
Since you can’t escape, be His servant, and go from His prison into His rose garden. When you continually keep watch over your thoughts and actions.
You are always seeing the Justice and the Judge, though heedlessness may shut your eyes, still, that doesn’t stop the sun from shining’. (Mathnawi VI 377-384)
Shortening Long Hopes
By: Dr. Musharraf Hussein
Prophetic Wisdom from the Book ‘Qisar al-Amal’ by Ibn Abi Dunya (d. 281/894)
The second cause of long hopes is sheer ignorance. A person relies on his youth, expecting it to last forever. He thinks he is far away from death, but he doesn’t realise that death can come to the young as much as to the old. His youth and health dupe him to think of death as something quite remote. Love of this world coupled with this ignorance spurs him to develop his long hopes and he walks along the funeral procession but never thinks about his own funeral. Imam al-Ghazali suggests that the way to tackle such long hopes is to get rid of the love of the world. However, this can only happen if there is faith in the Day of Judgement, the day of reward and punishment. This conviction and certainty will help to diminish the love of the world.
The Meaning of Zuhd
Ibn ‘Ulan says, “Zuhd literally means to be detached from something and despise it. Technically it means disliking the world and turning away from it. It is also defined as passing over worldly pleasures for gaining heavenly pleasures.” Others have said Zuhd is “emptying the heart of that which one doesn’t possess.” Imam Ahmad gives a comprehensive definition of Zuhd when he says “Zuhd is not about making impermissible the permissible nor is it the throwing away of wealth. In fact it is to be more certain about that which is in the Divine hands than that in your own hands and when a calamity afflicts you, being full of hope for its reward.”
So, there are three parts to Zuhd:
1. First, putting complete trust in Allah (swt) as the only Provider and Sustainer.
2. Secondly, when struck by a misfortune one is convinced of receiving divine compensation for it which exceeds the worldly loss occurred.
3. Thirdly, feeing praise or blame to be both equal.
Long Hopes Lie Beyond Death
Zaid ibn Thabit (ra) says: “The Messenger (saw) sat down one day and drew a circle and said, “This is the world” and then drew another around it and said, “This is death”, and then drew another around it and said “These are long hopes” and then put a dot in the centre and said, “This is the son of Adam. His Ego craves for the long hopes which lie beyond death.”
Three Things to Astonish and Three Things to Worry
Salman al-Farisi (ra) said: “Three things astonish me and make me laugh: The man who is hopeful of this world yet death is chasing him; the forgetful who has not been forgotten; and the jovial person who does not know whether his Lord is angry or pleased with him. Three things worry me and make me cry: The departure of Muhammad (saw) , his disciples and loved ones; the time of resurrection; and the standing before the Lord since I do not know whether I will be told to go to Heaven or Hell.”
The Result of Following One's Desires
By: Ibn Al-Qayyim Al-Jawziyyah
The Imaam Shams Uddin Abee 'Abdillaah Muhammad bin Qayyim Al-Jawziyyah rahimahullaah said:
"Having patience (in) restraining oneself from desires is easier than having patience upon what the desire (itself) entails, because it:
Either necessitates pain and punishment, or it cuts off a delight that would have been greater than it.
Or it will waste much of ones time, whose wastage is only a means of sorrow and regret, or it causes a breach in ones honour, such honour whose rise and continuation would have been more beneficial than its defilement.
Or it causes the loss of wealth, which if it remained would have been better than its loss, or it causes the loss of ones value and authority, such that its having been upheld would have been better than its absense.
Or it causes one to become deprived of a blessing, a blessing whose having been accomplished and reached would have been more joyful and pleasant than the fulfilment of the desire.
Or it opens upon you an approach, such that was not found before (1), or that it brings about distress, and sorrow, and grief, and fear, such that it outweighs the pleasure of the desire itself.
Or it causes the loss of knowledge, whose remembrance would have been more delightful than to earn the desire.
Or that you cause and enemy of yours to rejoice at your misfortune - and cause a close friend sorrow,
Or that you sever from yourself the opening of an imminent blessing, or that you bring about a deficiency - such that you become marked with it - a mark irremovable. For indeed actions leave behind attributes and charesterictics. "
From the book: Fawaa'id Al-Fawaa'id of Ibn Al-Qayyim (Dar Ibn Hazm). Page 387
Tue Nov 01, 2011 7:29 am
