It is possible to distinguish between the affairs of the dunyā (the world) through reflection, and to separate sound intellect from corrupt views, and the pure nafs (the lower self) from base akhlāq (character traits), as well as to reach sound and necessary conclusions through comparisons between worldly and otherworldly matters. The explanation is as follows: When an intelligent person reflects on the words of the majority of people, he sees that their naming of this abode in which they have arisen as 'dunyā' and their disparagement of its blessings points to the abode of the hereafter and its honor. For the word 'dunyā' leads to the 'ukhrā' (the other, the last). Similarly, the word 'ukhrā' points to 'ūlā' (the first, the one that comes before). Both are of the possessive (muḍāf) type. (Ikhwān, II, 81)
The term 'zāhid' (ascetic) has become a specific designation for the one who turns away from the goods and beauties of the dunyā. (Ishārāt, IV, 57)
Riyāḍa (spiritual discipline) may be directed toward three aims: The first is to abandon the habit of choosing anyone other than the Real (al-Ḥaqq). The second is to make the nafs al-ammāra (the commanding self) obey the nafs al-muṭmaʾinna (the tranquil self), so that the powers of imagination and conjecture (khayāl and wahm) may be drawn to thoughts in accord with the sacred command and kept away from base thoughts. The third is to bring the secret (sirr) to tranquility for the sake of attentiveness and wakefulness (tanabbuh).
True zuhd (asceticism) assists in the first aim. The second is aided by worship supported by much reflection. Then, songs composed of words that serve the powers of the nafs open the door to conjecture. Eloquently expressed phrases and gentle melodies, which are themselves kalām (speech), already serve as admonition and leave a beautiful effect. As for the third aim, it is aided by a chaste love in which the attributes of the Beloved are commanded, not the dominion of shahwa (carnal desire). (Ishārāt, IV, 78)
Abū ʿUthmān said: Zuhd is to abandon the dunyā and not to pay attention to those who possess worldly things.
I heard Abū ʿAlī Daqqāq say: Zuhd is to abandon the dunyā and not to say, 'With the worldly goods in my hand, I will build a lodge or a mosque.'
Yahyā Muʿādh (al-Rāzī) said: Zuhd leads a person to distribute his property generously; ḥubb (love) leads him to be generous in spirit. Ibn Jallā said: Zuhd is to regard the dunyā as non-existent so that it appears insignificant in one's eyes and turning away from it becomes easy.
Ibn Ḥafīf said: The sign of zuhd is to feel relief when something one possesses is lost. He also said: Zuhd is to remove the thought of causes from the heart and to shake off property from one's hands. It is also said: Zuhd is for the nafs to distance itself from the dunyā without hardship.
Naṣrābādhī said: The zāhid is a stranger in the dunyā, while the ʿārif (knower) who possesses maʿrifa (gnosis) of Allah is a stranger even in the hereafter.
It is said: The dunyā comes humbly to the one who is truthful in his zuhd. For this reason, it is said that if a crown were to fall from the sky, it would certainly land on the head of one who does not desire it.
Junayd said: Zuhd is for what is not in one's hand to also not be in one's heart. Abū Sulaymān Dārānī said: Wearing a woolen cloak is one of the signs of zuhd. However, if a zāhid desires in his heart to wear a garment worth five dirhams, he should not wear a cloak worth three dirhams, for in that case there would be a discrepancy between his intention and his action.
The early generations (salaf) differed regarding zuhd. Scholars such as Sufyān al-Thawrī, Aḥmad ibn Ḥanbal, and ʿĪsā ibn Yūnus held that zuhd in the dunyā consists in limiting one's hopes (qasr al-amal). The views they put forward should be understood not as zuhd itself, but as factors leading to zuhd or things that necessitate zuhd. ʿAbdullāh al-Mubārak said: Zuhd is to be content with poverty while trusting in Allah. Shaqīq al-Balkhī and Yūsuf al-Asbaṭ held the same opinion. However, this too is not zuhd itself, but one of its signs, for a servant cannot attain zuhd unless he trusts in Allah.
ʿAbdullāh Zayd said: Zuhd is to abandon the dunyā and dirham (material values).
Abū Sulaymān Dārānī said: Zuhd is to abandon everything that prevents you from being occupied with Allah the Exalted.
When Ruwaym asked Junayd what zuhd is, Junayd replied: It is to regard the dunyā as insignificant and to erase from the heart all traces and effects it may have established.
Sarī said: The life of the zāhid does not become beautiful unless he is not preoccupied with his nafs. As for the ʿārif...