"Craving after this world torments a person, he is preoccupied and does not attain joy or pleasure whilst amassing - since he is preoccupied. He does not find time - due to his love of this world - for the Hereafter, and is preoccupied with that which will perish and forgets that which will abide and remain.
In this regard a person said, 'Do not envy a brother who craves after riches - rather look upon him with aversion. Indeed the one who craves is preoccupied with his wealth from having any happiness due to his belongings.'
Someone else said in this regard: 'O gatherer and miserly one being watched closely by time - which is wondering which of its doors it should close - you have gathered wealth, but think have you gathered for it - O gatherer of wealth - days in which you can spend it? Wealth is horded away with you for those who will inherit it. The wealth is not yours except on the day when you spend it.'"
"While Sulaymaan Ibn 'Abdul Maalik رحمه الله was staying in the Masjid al-Haraam, someone presented to him a rock on which some writings were engraved, so he asked for someone to read it. They asked Wahb Ibn Munabbih رحمه الله to read it, so he came forth and read it. The writings on it were:
'O son of Adam, if you knew how near is your death, you would have abandoned your long term hopes, and desired doing more good deeds, and became less attached and caring for this world. [When you die] you shall encounter regret, if you were not on the right path, as your family and servants will place you in your grave, and so your dearest child will leave you there alone, and your family will completely reject you, for then you are neither able to return to your life nor able to increase your good deeds. So, strive and work hard in preparation for the Day of Judgement before you drown in regret and sorrow.'"
O Allaah, make Your love the dearest and make Your fear the most frightening of all things to me. Cut off worldly needs from me by giving me the longing to meet You. And as You bring comfort to the eyes of the men of the world with their worldly possessions, bring comfort to my eyes with Your obedience and worship.
Allaahummaj-'al hubbuka ahabbal-ashyaa'i ilayy, waj-'al khashyataka akhwafal-ashyaa'i 'indee, waq-ta' 'annee haajaatid-dunyaa bish-shawqi ilaa liqaa'ik, wa idhaa aqrarta a'yuna ahlid-dunyaa min dunyaahum fa aqrir 'aynee min 'ibaadatik
"O my brothers, turn down this worldly life (dunya), for it has rejected those who were more enamored by it than you. Take heed from the lessons of those who were before you, before you become a lesson for those who will come after you. This life is intoxicating and enrapturing, and the indwelling chants of mankind's nature inherently support it, therefore the lightheadedness of those who drink from it becomes stronger, until the season of profit has passed them by. Thereafter they wake up from their unconsciousness only to prepare for punishment; the feelings of sorrow overwhelming them, though just the reality of all the good they have missed [of the Hereafter] is a sufficient lash upon them, a fact that they grasp only after death."
'Then when Taaloot (Saul) set out with the army, he said: "Verily! Allaah will try you by a river. So whoever drinks thereof, he is not of me, and whoever tastes it not, he is of me, except him who takes (thereof) in the hollow of his hand." Yet, they drank thereof, all, except a few of them.' (Soorah al-Baqarah, 2:249)
The heedless ones could not wait, and so they drank their fill from it. Thus, when it was the time to participate in the war against their self-desires, they responded with words of self-defeat,
'We have no power this day against Jaaloot (Goliath) and his hosts.' (Soorah al-Baqarah, 2:249)
While those who had disciplined their bodies succeeded, and received the spoils of this war."
"This life is like your shadow; if you turn your back to it and walk away from it, it will continue following you. But if you try to chase it and catch it, it will always run away from you. For this, Allaah, Exalted is He, Commanded this worldly life to serve those who serve Him, and to enslave those who serve it."
Sayyiduna 'Ali Ibn Abi Talib رضي الله عنه shouted at this worldly life, "I divorce you thrice, therefore you are unlawful to me now for ever."
Even though a single divorce would have sufficed, but he did it thrice to ensure that someday his self-desire would not rekindle the hope of returning to it; not that his nobility would ever allow him to seek a loophole by means of which he could return to it.
Sayyiduna Abu Malik al-Ash'ari رضي الله عنه said at the time of his death:
"O listeners from the Ash'ariyyeen! Convey these words to those who are not present. I heard the Messenger of Allaah صلى الله عليه وسلم say, 'The sweetness of this world will be a means of a bitter Hereafter. And, if you take this world as bitter and keep it bitter, you will taste the sweetness of the Hereafter.'"  
 Ahmad and Tabarani
 Maulana Yusuf Motala: Final Moments of the Pious, p. 61
"The [true] close friend and beloved of a man is the one who strives to build his Hereafter, even if that leads to some shortcoming in the world. And his enemy is the one who strives to destroy or lessen his Hereafter, even if because of that it may bring him some superficial benefit in this world."
Zuhd does not imply abandoning this world and not working for one's needs. The early scholar Abu Idrees al-Khaulaani رحمه الله said, "Zuhd in this world does not mean forbidding what is permissible or wasting wealth. Zuhd with respect to this world is only where a person puts more trust in what is with Allaah سبحانه و تعالى than what is in his own hand. If he is afflicted with a calamity [by losing something of this world], he is more hopeful for its reward and what is stored for him in the Hereafter than if it were to have remained with him." 
Two important concepts are mentioned in this statement and both of them are dealing with the actions of the heart. This is because zuhd is an action of the heart and not an outward action. Sulaimaan ad-Daaraani رحمه الله said, "Do not testify that anyone has zuhd for zuhd is in the heart [and cannot be witnessed by others]." 
The first aspect mentioned is where a person realises that all provisions and sustenance come from Allaah سبحانه و تعالى and not simply by his own acts. The second aspect is where, if a person loses anything of this world, this does not bother him because he is looking toward the Hereafter and not this world.
Wahb Ibn al-Warad رحمه الله said, "Zuhd in this world is where one does not despair because of what he missed in this world not does he rejoice because of what he is given of this world."
Sufyaan Ibn 'Uyainah رحمه الله said, "Zuhd with respect to this world is where one, if he is blessed with something, gives thanks and, if he is tried, is patient." 
Al-Bugha and Mistu also point out that there developed in the Muslim world a non-Islamic form of zuhd that was borrowed from other cultures. This is where a person shows disdain for this world, forbids for himself what Allaah سبحانه و تعالى has made lawful, voluntarily chooses a life of poverty and refuses to work or follow the means to sustenance that Allaah سبحانه و تعالى has laid down for this world. This non-Islamic zuhd is an innovation in Islam and goes against the teachings of the Qur'an and Sunnah.  
 Quoted in al-Bugha and Mistu, p. 217
 Ibid, p. 218
 Ibid, pp. 218-219
 Ibid, p. 225. After mentioning that historical phenomenon, al-Bugha and Mistu then mention a new disease that is occurring in the Muslim world: the seeking after the goods of this world to the extent that one does not care if what he is doing is permissible or forbidden according to the Shari'ah.
 Commentary on the 40 Hadeeth of Imam an-Nawawi رحمه الله, vol. 2, p. 930
Sayyiduna 'Abdullaah Ibn 'Abbaas رضي الله عنهما said:
"I never benefited from the words of anyone after the Messenger of Allaah صلى الله عليه وسلم as I benefited from a letter written to me by 'Ali Ibn Abi Talib رضي الله عنه, in which he said:
'A man would feel upset to miss out on what he could never have gotten, and he could be pleased to get what he never could have missed, so let your pleasure be in that which you get of matters pertaining to the Hereafter, and let your regret be with regard to what you miss of that. Whatever you get of worldly gains, do not be too happy about it, and whatever you miss out on of worldly matters, do not be too upset about it; let your concern be what happens after death.'"
[Dr. 'Ali Muhammad as-Sallabi: 'Ali Ibn Abi Talib رضي الله عنه, IIPH, vol. 1, p. 580]
Age: In the prime of life....
Health: Super fit.
Qualifications: 3 PHDs.
Family: Has beautiful wife and children.
Social Standing: Among the most influential people in the country.
A few days later he passed away.
His re-written profile now reads:
Health: Not applicable.
Beauty: Body decaying. Eyes have disappeared leaving empty sockets. Hair has fallen off.
Wealth: Left empty handed.
Qualifications: Soul did not qualify in anything.
Social standing: Besides a few people, everyone has largely forgotten him and are not concerned about him in any way.
Face the reality:
This is the reality that faces one when death strikes. One is stripped of all external valuables, denuded from one's branded attire and wrapped in plain sheets of cloth, dispossessed of one's wealth, distanced from one's home and luxuries, divested of one's titles and even deprived of one's name - one is now referred to as "the deceased, "the mayyit" or "the janaza".
Our enduring possessions:
But... there is some wealth, beauty and strength which will go along with one to the grave.
The wealth of Iman, Taqwa, sincerity, love for Allah سبحانه و تعالى, love for the Prophet صلى الله عليه وسلم and his Deen, compassion for the others, forgiveness and maintaining family ties;
The beauty of hayaa, simplicity and good character;
The strength of tawakkul (trust in Allah سبحانه و تعالى) and contentment - all these and other such inner values will accompany one to the grave.
They will be one's companion on the day of Qiyamah (judgement) and will pave the way to Jannah.
"Set forth to them the example of the life of this world: It is like the rain which We send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things. Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better in the sight of your Lord for reward and better for [one's] hope." -Quran (18:45&46)
"The mutual rivalry for piling up (the good things of this world) diverts you (from the more serious things)". [102:1]
"...Are you pleased with the life of this world rather than the hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter" (Quran, Al-Tawbah 9:38).
"And they rejoice in the worldly life, while the worldly life is not, compared to the Hereafter, except [brief] enjoyment." (Quran, Ar-Rad 13:26).
"And the life of this world is nothing but play and amusement. But far better is the house in the hereafter for those who are Al-Muttaqun (the pious). Will you not then understand?" (Quran, Al-An'aam 6:32)
The Prophet صلى الله عليه وسلم, too, clarified the value of this life in relation to the hereafter. He said, "The life of this world compared to the hereafter is as if one of you were to put his finger in the ocean and take it out again then compare the water that remains on his finger to the water that remains in the ocean" [Sahîh Muslim (2858)].
Ibn 'Umar رضي الله عنهما said: The Messenger of Allah صلى الله عليه وسلم took me by the shoulder and said: "Be in this world as though you were a stranger or a traveler/wayfarer."
"O mankind, indeed the promise of Allah is truth, so let not the worldly life delude you and be not deceived about Allah by the Deceiver." (Quran, Surah Fatir 35:5).
Therefore, while making a moderate effort to earn a halal living, the focus of one's heart and mind must be towards acquiring the real values and the enduring possessions.
The Messenger of Allaah صلى الله عليه وسلم explained the true reality behind renunciation when he said: "Renunciation of the world is not by making unlawful that which is lawful or wasting wealth. Renunciation is when that which is in Allaah's possession is more reliable to you than that which is in your hand, and that the reward for an affliction that strikes you is more desirable to you if it [the affliction] were to remain." 
al-'Allaama al-Munaawi رحمه الله said in his commentary upon this hadeeth: "Renunciation therefore, is not turning away from wealth completely. Renunciation is when its presence and absence are both equal and when the heart is not attached to it. The Messenger of Allaah صلى الله عليه وسلم is the best example for the people of abstinence. He would eat meat, sweets, and honey, and he loved women, perfume, and good clothes; so take from the good and wholesome things without extravagance or pomp and beware of the renunciation of the monks!" 
'Amr Ibn 'Uthmaan al-Makki رحمه الله said: "You should know that the head of renunciation and its root in the hearts is to think little of the world and to deem it paltry, and to look at it with the view of it being miniscule; this is the basis from which the reality of renunciation comes." 
Shaykh 'Abdul Qaadir al-Jilaani رحمه الله said: "Expel the world from your heart and place it in your hand or pocket for it shall not harm you." 
Some of the gnostics expressed a similar meaning: "Renunciation is not that you leave the world that is in your hand while it remains still in your heart; renunciation is for you to leave it out of your heart while it is in your hand."
It is for this reason that Ibn 'Ajiba رحمه الله defined defined renunciation as: "Emptying the heart of attachment to other than the Lord." 
Imam az-Zuhri رحمه الله explained that among the meanings of true renunciation is for you to thank Allaah سبحانه و تعالى for the lawful things He has provided you with, and for you to hold yourself back from pursuing the unlawful; being in a state of contentment with the provision He has apportioned for you. When he was asked about the renunciation of a Muslim, Imam az-Zuhri رحمه الله replied: "That the lawful is not more that he is thankful for, and that the unlawful is not more than his patience." 
Shaykh 'Abdul Qadir 'Isa رحمه الله said: "The scholars have explained to us that the condemnation of the world found in the verses of the Qur'aan and Prophetic Hadeeth reports is not a condemnation of the world for its own sake, rather it is a warning to the believer lest he preoccupies his heart with it, making it his ultimate objective for which he strives with all he can; forgetting his primary purpose - obtaining the triumph of Allaah's good pleasure. How good an abode this world is for the believer and how good a means it is for drawing near to Allaah سبحانه و تعالى. How bad this world is for he who takes it as his object of worship!" 
al-'Allaama al-Munaawi رحمه الله said: "The world is not condemned for its own sake; it is the cultivation field for the Hereafter. He who takes from it while at the same time looking after the rules of the Sacred law, it will in turn, assist him in his Hereafter. For this reason it has been said: 'Do not incline to the world for it remains for no one, and do not abandon it, for the Hereafter is not gained save through it.'" 
al-'Allaama al-Munaawi رحمه الله also said: "Renunciation is for the heart - not the hand - to be emptied of the world. Some people were ignorant, and thought that renunciation means to turn away from the lawful, so as a result, they withdrew from the people and neglected their duties. They severed ties of relation and behaved coarsely with the people. They displayed a gloomy countenance in the face of the wealthy, all the while, their own hearts contained desire for wealth the likes of mountains. They did not know that renunciation is only found within the heart and that its root is the death of vain desires within the heart. After they withdrew from the people with their bodies, they imagined that they had reached perfection in renunciation, and this led them to insult many of the Imams." 
Shaykh 'Abdul Qadir 'Isa رحمه الله said: "It is fitting here to point out that the spiritual guides might on occasion, prescribe for some aspirants, a type of spiritual exercise in order to empty their hearts of worldly attachments. This falls within the category of necessary and temporary treatment. The spiritual guides might order the aspirant to consume less food, to wear simple clothes so as to expel the love for it from his heart, or to give generously and abundantly in order to expel the qualities of greed and attachment to wealth. These types of treatment are necessary and beneficial as long as they are under the auspices of the spiritual guide and his discretion. They are not goals in and of themselves; rather, they are legal means for reaching the true renunciation of the heart. Shaykh 'Abdul Qadir al-Jilaani رحمه الله used to direct his disciples in the beginning of their affair to wage spiritual battles against themselves and accustom themselves to roughness and patience with severity. Afterwards, he would take them through the levels of heart-based renunciation until giving and taking, and poverty and wealth were equal and their hearts were emptied of everything but Allaah." 
 Fayd al-Qadeer, 4/72
 Tabaqaat as-Soofiyya, p. 203
 Mi'raaj at-Tashawwuf, p. 7
 an-Nihaaya fee Ghareeb al-Hadeeth
 The Realities of Sufism
 Fayd al-Qadeer, 3/545
 The Realities of Sufism
This cannot be undone and I am sure it will be greatly appreciated.
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