عَنْ أَبِي الْعَبَّاسِ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيّ رَضِيَ اللهُ عَنْهُ قَالَ: جَاءَ رَجُلٌ إلَى النَّبِيِّ صلى الله عليه و سلم فَقَالَ: يَا رَسُولَ اللهِ! دُلَّنِي عَلَى عَمَلٍ إذَا عَمِلْتُهُ أَحَبَّنِي اللهُ وَأَحَبَّنِي النَّاسُ؛ فَقَالَ: "ازْهَدْ فِي الدُّنْيَا يُحِبَّك اللهُ، وَازْهَدْ فِيمَا عِنْدَ النَّاسِ يُحِبَّك النَّاسُ" . حديث حسن، رَوَاهُ ابْنُ مَاجَهْ [رقم:4102]، وَغَيْرُهُ بِأَسَانِيدَ حَسَنَةٍ.
On the authority of Abu al-’Abbas Sahl bin Sa’ad as-Sa’idee RA who said:
A man came to the Prophet SAW and said, “O Messenger of Allah, direct me to an act which, if I do it, [will cause] Allah to love me and the people to love me.” So he (peace and blessings of Allah be upon him) said, “Renounce the world and Allah will love you, and renounce what the people possess and the people will love you.”
A hasan hadeeth related by Ibn Majah and others with good chains of authorities
Among the many traditions of the Prophet Muhammad ﷺ that offer deep insight into the human heart and its relationship with both the Creator and creation, one hadith stands out for its spiritual and psychological depth.
A man once came to the Prophet ﷺ and asked, “O Messenger of Allah, tell me of an action which, if I do it, Allah will love me and people will love me.” The Prophet ﷺ replied, “Renounce the world and Allah will love you; renounce what people possess and people will love you.”
This brief yet profound narration reveals layers of wisdom, not only in its content but in the very nature of the question asked. The questioner does not merely ask how to love Allah or how to love people; rather, he asks how to be loved, by both Allah and mankind. This shift in focus from giving love to receiving love indicates a high level of spiritual awareness and emotional intelligence. It shows a deep yearning for acceptance, by the Divine and by fellow human beings, which reflects a balanced concern for fulfilling both huquq Allah (the rights of Allah) and huquq al-ibad (the rights of His servants).
What makes this question even more striking is its practical orientation. The Companion does not seek abstract theology or philosophical reflection; he seeks action. “Tell me of an action,” he says, recognizing that Islam is a religion grounded not in theoretical constructs but in transformation through deeds. This reflects a hallmark trait of the Sahabah; their focus on implementation. They understood that true knowledge is lived knowledge, and transformation lies not in words memorized but in values embodied. The Prophet ﷺ accepts the question as it is, affirming its sincerity and depth by offering a simple yet comprehensive response.
The response of the Prophet ﷺ presents a two-fold pathway to love; one directed vertically toward the Creator, and the other horizontally toward creation.
First, he says, “Renounce the world and Allah will love you.” This concept of zuhd is often misunderstood. It is not a call for monasticism or rejection of material success. Rather, it signifies detachment. The ability to possess the world without letting the world possess you. It is the prioritization of the hereafter over the fleeting attractions of this life, especially when they are in conflict. A person of zuhd may be wealthy yet lives as if he is not owned by his wealth. The love of Allah, the hadith teaches, is reserved for those who place Him above worldly glitter, who live simply, and who avoid the traps of ego, status, and accumulation for its own sake.
Secondly, the Prophet ﷺ says, “Renounce what people possess, and people will love you.” This is an equally profound social principle. It means to be free from envy, greed, and manipulative desire for what others have; be it wealth, status, praise, or influence. When a person stops competing for what is in the hands of others, he naturally becomes trustworthy and beloved. People are drawn to those who do not threaten them, who are not constantly seeking to outdo them or exploit them. True social harmony is built not by flattery or mimicry, but by a sincere independence of heart, which brings peace to both oneself and others.
The unnamed Companion who asked this question leaves behind a remarkable legacy. In asking with sincerity, he illuminated a path for generations to come. His question reveals that faith is not static belief, but a quest to align the heart and life with truth. His question also shows that spirituality is not divorced from psychology. It includes self-awareness, social intelligence, and moral clarity.
As the Qur’an repeatedly affirms, it is not belief alone that earns reward, but belief combined with righteous action:
“…That He may reward those who believe and do righteous deeds…” (Qur’an, multiple verses).
This hadith is a blueprint for a spiritually rich and socially peaceful life. It teaches that to be loved by Allah, one must transcend attachment to the dunya; and to be loved by people, one must renounce desire for what they hold. The message is simple in phrasing yet transformative in practice. It challenges the believer to purify intention, align action with values, and live with inner independence. In a world that is loud with ambition and desire, the Prophet ﷺ quietly offers an alternative: renounce, and be loved.
Definition of Zuhud
ازْهَدْ فِي الدُّنْيَا يُحِبَّك اللهُ، وَازْهَدْ فِيمَا عِنْدَ النَّاسِ يُحِبَّك النَّاسُ
The hadith encapsulates this ethic. The Prophet ﷺ did not respond with elaborate discourse; he gave a practical formula. And in that simplicity lies its beauty. Zuhd brings divine love. Contentment brings human love. Together, they nourish both the soul and the society.
This hadith is not only timeless; it is deeply relevant in today’s world. Spiritually, many are concerned with how to love Allah; through dhikr, worship, and devotion, but few stop to consider how to be loved by Him.
The hadith answers this longing with clarity: detach from the worldly, and attach yourself to sincerity and righteousness. Socially, in an era dominated by likes, follows, validation, and external success, the Prophet ﷺ offers a countercultural cure; do not chase what others own, and you will win their love without trying. In other words, contentment is more attractive than competition, and selflessness more beloved than self-promotion.
The Prophet ﷺ, in his profound wisdom, instructed a companion that the pathway to being beloved by Allah is through the practice of zuhd. This teaching situates zuhdas a necessary condition for divine love, highlighting its paramount importance in the spiritual journey of a believer. Linguistically, the hadith’s Arabic construction involves a subtle grammatical nuance: it includes the concept of shart (condition) which traditionally requires a sukun (a pause without a vowel). However, classical Arabic phonological rules prohibit the occurrence of two successive sukuns. To resolve this, a fatḥa is inserted for ease of pronunciation, illustrating the language’s capacity to harmonize grammatical precision with phonetic fluency. This intricate detail emphasizes not only the linguistic beauty but also the deliberate and exact nature of the Prophet’s ﷺ words.
Prior to Islam, the term zuhd in Arabic bore a somewhat mundane meaning, referring to that which is trivial, insignificant, or disregarded. For instance, the Qur’an mentions the selling of Prophet Yusuf AS for a thamanin bakhis (a paltry price) (Qur’an 12:20), symbolizing how something precious can be undervalued in worldly terms. Linguistically, this conveys the idea of something that is neither desired nor esteemed, akin to how modern society might treat a disposable item such as chewing gum, without attachment or concern.
With the advent of Islamic revelation, the meaning of zuhd was transformed into a rich and multifaceted spiritual concept. Abu Muslim defined zuhd as a profound valuation of what is with Allah over what one possesses in this temporal life. This perspective underscores that the true believer’s heart is oriented towards the eternal reward, such that worldly losses are outweighed by the hope of divine recompense. Another significant interpretation emphasizes principled restraint: one who carefully avoids haram and remains within the bounds of halal in their gaze, actions, and possessions exemplifies true zuhd. This understanding dissociates zuhdfrom mere material poverty or ostentatious self-denial. Rather, it is a state of moral and spiritual discipline.
A common misconception equates zuhd with outward signs of poverty, wearing threadbare clothes, residing in humble abodes, or driving old vehicles. However, these external markers do not capture the essence of zuhd. The heart of zuhd lies in the detachment of the soul from the allure of the world. As succinctly expressed, one should “have the dunya in their hands, but not in their heart,” ensuring that Allah alone occupies the innermost chamber of the soul.
Ibn al-Qayyim offered a comprehensive elucidation of zuhd as the deliberate abandonment of all that does not benefit one in the Hereafter. Thus, actions performed with the intention of seeking Allah’s pleasure and Paradise are manifestations of true zuhd. For example, a believer who takes a vacation to restore their physical and spiritual vigor, enabling them to better fulfill their religious duties, practices zuhd. Similarly, one who works not merely for material gain but as a means to serve Allah and uphold ethical principles embodies this spiritual detachment. Even academic pursuits are transformed into acts of worship when motivated by a desire to represent Islam honorably in one’s field. This emphasis on intention aligns with the Qur’anic principle: “Indeed, Allah will not change the condition of a people until they change what is in themselves” (Qur’an 13:11).
It is crucial to distinguish between apparent and genuine zuhd. Abstaining from worldly pleasures for reasons unrelated to Allah’s pleasure, such as health concerns or personal preferences, does not constitute zuhd. Rather, the defining characteristic of zuhd is the spiritual rationale behind renunciation. Thus, the virtue lies not merely in what one leaves behind but in why one leaves it behind.
In conclusion, zuhd transcends mere asceticism or material poverty; it is fundamentally a condition of the heart; spiritual detachment combined with sincere attachment to the Akhirah. As Allah declares in the Qur’an: “But you prefer the worldly life, while the Hereafter is better and more lasting” (Qur’an 87:16-17).
The more a believer integrates this consciousness into their daily choices and intentions, the more authentically they embody zuhd. Islam, therefore, invites a balanced approach: engagement with the world without attachment, prioritizing eternal success over ephemeral gains. This nuanced concept serves as a cornerstone for cultivating Allah’s love, and ultimately, for achieving success in both this life and the Hereafter.
The misconception of Zuhd
The concept of zuhd in Islam is frequently misunderstood as synonymous with poverty or the renunciation of wealth. However, this is a misconception that the prophetic teachings explicitly clarify. The hadith instructing believers to practice zuhd does not command poverty or avoidance of wealth. On the contrary, Islam encourages the pursuit of lawful sustenance, engaging in trade, business, and striving for material well-being, provided these remain “in the hands, not in the heart.” The Prophet ﷺ emphasized balance wealth is permissible and can harmoniously coexist with zuhd when the ultimate purpose is to seek the pleasure of Allah, and the individual maintains spiritual detachment from worldly possessions. This detachment ensures that wealth serves as a means rather than an end.
True zuhd is fundamentally a matter of the heart and internal disposition, not external appearances or circumstances. It is not defined by outward signs such as wearing shabby clothes or driving an old vehicle. Instead, it is the believer’s emotional and spiritual equilibrium: neither grieving when wealth diminishes nor becoming unduly elated when it increases. This emotional neutrality reflects a profound trust in Allah’s wisdom and decree, underscoring the believer’s reliance on divine providence rather than transient worldly conditions.
Imam Ahmad ibn Hanbal’s definition of zuhd further illustrates this spiritual state. He describes a person possessing a thousand gold coins who is nevertheless a zahid because they are neither pleased nor saddened by the gain or loss of wealth. This detachment denotes a heart free from attachment to material things, reflecting complete reliance and contentment with Allah’s will. Such neutrality indicates emotional maturity and sincere tawakkul in Allah.
Even permissible activities, when indulged in excessively, may become spiritually detrimental. Ibn Taymiyyah categorizes such overindulgence not merely as makruh but as haram due to its harmful impact on the soul and its distraction from worship and remembrance of Allah. Examples include excessive eating, gaming, or entertainment. This principle underlines the importance of moderation and self-control in all aspects of life, a recurring theme in Islamic ethics.
The Qur’an provides explicit guidance on detaching from worldly desires in Surah Taha: “Do not let your eyes covet what We have given some groups among them [disbelievers] to enjoy temporarily...” (Qur’an 20:131)
This verse cautions believers against envy and longing for the transient pleasures allotted to others as a test. Instead, Muslims are urged to value and strive for the everlasting provision of the Hereafter, aligning their desires with eternal success rather than fleeting worldly gains.
A paradise-centric lifestyle inevitably attracts Allah’s love. Furthermore, when one maintains detachment from worldly possessions, free from jealousy or ulterior motives, genuine love from others naturally follows. This is because sincerity purifies relationships, creating bonds based on mutual respect and genuine care rather than competition or envy.
Sincerity in both worship and social interaction is essential. One must avoid superficiality and be “the real deal” in their relationship with Allah and fellow human beings. True believers rejoice in others’ successes, share in their grief, and embody a soul cleansed of envy and malice. This ethical framework strengthens communal harmony and personal spiritual growth.
It is important to distinguish between zuhd and wara’. While zuhd denotes a heartfelt detachment from the dunya by valuing Allah’s reward more highly, wara’ involves precautionary abstention. Even from permissible things, out of fear of slipping into the forbidden. Though wara’ may lead to zuhd, the two concepts are distinct: zuhd encompasses a broader, deeper, and more visionary spiritual outlook focused on eternal success, whereas wara’ centers on caution and avoidance of sin.
Believers are called to implement the hadith’s teaching actively in their lives by seeking knowledge of Islamic rulings in trade and business, and by making their careers, studies, family life, and leisure activities centered around the Akhirah. This paradigm shift aligns worldly engagement with spiritual goals, ensuring a harmonious balance that leads to holistic success.
Finally, students and seekers of knowledge are encouraged to approach religious study with seriousness, presence, and respect. The teacher’s advice to avoid distractions such as multitasking during lessons underscores the dignity of learning sacred knowledge. Such attentiveness fosters a deeper connection to the message. The teacher’s expression of love for the students for Allah’s sake highlights the spiritual bond that should exist between teacher and learner, a love that reflects Allah’s mercy and encourages reciprocity in kindness and sincerity.
Disclaimer:
Instructor: Sheikh Dr. Sajid Umar | STEPS TO JANNAH S4 | Forty Hadith Imam Nawawi
These are notes sharing from the Steps of Jannah classes online taught by Sheikh Dr Sajid Umar focusing on Hadith 40 an-Nawawi. The classes are still ongoing, every Monday 8pm UK time. If you would like to join, please email stepstojannah12@gmail.com
The notes written are from a student’s personal notes transcribed from the sessions. Should there be any error, May Allah forgive us, and do feedback (ain1810@gmail.com) so that it can get amended, and may it be beneficial to all of us and may Allah reward Jannah to Sh Sajid and his team for the beneficial ‘ilm being shared and to all of the students Steps to Jannah, Ameen.