Islamica: Jurnal Studi Keislaman.
Vol.
No.
2 (March 2.
, 234-259 ISSN: 2356-2218 [Onlin.
1978-3183 [Printe.
| DOI: 10.
15642/islamica.
Corresponding author: Ihwan Agustono, email: ihwan_agus@unida.
Article history: Received: October 22, 2024 | Revised: February 28, 2025 | Available online: March 03, 2025 How to cite this article: Ihsan.
Nur Hadi.
Ihwan Agustono, and Mochammad Eka Faturrahman.
AuShaykh Nawawi al-Bantani on Zuhd: A Spiritual Remedy for Compulsive Consumerism.
Ay Islamica: Jurnal Studi Keislaman 19, no.
: 234-259.
DOI:
15642/islamica.
Abstract: This study explores Shaykh Nawawi al-BantaniAos concept of zuhd as a framework for addressing compulsive shopping behavior.
Rooted in materialistic tendencies, shopaholism reflects excessive and uncontrolled consumption, leading to psychological and social concerns.
This qualitative research employs a literature review of Shaykh NawawiAos works on Sufism and zuhd, analyzed through an analyticaldescriptive approach.
Findings indicate that, according to Shaykh Nawawi, zuhd is a psychological and spiritual state in which worldly possessions are perceived as insignificant.
His concept of zuhd effectively mitigates compulsive shopping through three key principles: .
true inner peace derives from devotion to the God rather than material wealth or status.
excessive attachment to possessions fosters anxiety and depression.
zuhd promotes ethical wealth management in line with Islamic teachings.
This study argues that Shaykh NawawiAos zuhd provides a transformative paradigm for reducing materialistic tendencies and fostering a spiritually conscious approach to consumption.
Integrating zuhd into contemporary consumer ethics can enhance financial discipline and psychological well-being, ultimately countering the detrimental effects of consumerism.
Keywords: Shopaholic Lifestyle.
Shaykh Nawawi.
Sufism.
Zuhd.
Introduction In Modern civilization experiences an elevated standard of comfort as a result of scientific and technological advancements.
PeopleAos everyday lives have recently become more reliant on the Copyright: A 2025.
The Author.
Islamica: Jurnal Studi Keislaman is licensed under a Creative Commons Attribution- NonCommercial 4.
0 International License Shaykh Nawawi al-Bantani on Zuhd internet, social media, numerous mobile applications, and other digital communication gadgets.
1 This expansion in the realm of communication has consequences for the development of applications in its contents.
One of these changes is the accessibility of internet-based buying and selling services, which are also known as online stores.
2 In particular, advancement has an inextricable connection to both positive and negative consequences.
Online shops do offer considerable benefits to society.
Users may be apprehensive about purchasing online at first, but they soon realize how convenient and even enjoyable it is.
3 However, there are substantial lifestyle changes that have a detrimental influence on life.
One of them is the emergence of the habit of continuing to buy.
The need to purchase does not care if the commodity is beneficial and necessary or not.
4 This conduct is referred to as shopaholic.
5 This shopaholic would later give rise to an addiction defined by anxiety and an insatiable need to spend both time and funds.
Furthermore, relationships with relatives are likely to decline as the person responsible becomes increasingly consumed with buying.
Shopaholics are also more likely to give inaccurate estimates to others about how much money they spend and how much time they devote to them.
Considering the negative implications of shopaholic behavior, solutions must be explored.
Aside from the reasons mentioned above.
Sufism has been demonstrated to help reduce shopaholic 1 Andrew T.
Stephen.
AuThe Role of Digital and Social Media Marketing in Con- sumer Behavior,Ay Current Opinion in Psychology 10 .
: 17.
2 Lok Yee Huei.
AuAre You a Shopaholic? A Case Study of Customer Satisfaction of Shopee,Ay International Journal of Tourism and Hospitality in Asia Pasific 6, no.
: 71.
3 Thabang Excellent Mofokeng.
AuAntecedents of Trust and Customer Loyalty in Online Shopping: The Moderating Effects of Online Shopping Experience and e-Shopping Spending,Ay Heliyon 9, no.
5 (May 2.
: 4.
4 Raihanah Daulay.
AuAnalysis of the Effect of Shopaholic Behaviour and Promotion on Impulse Buying Through E-Commerce on Students in Medan,Ay IJERLAS: International Journal of Educational Review.
Law and Social Sciences 2 .
: 240.
5 Else Brilianaza and Arief Sudrajat.
AuGaya Hidup Remaja Shopaholic dalam Trend Belanja Online di Shopee,Ay Jurnal Sains Sosial dan Humaniora 6, no.
: 46.
6 Mandeep Kaur.
S K Maheshwari, and Anil Kumar.
AuCompulsive Buying Behavior and Online Shopping Addiction among Health Science Teachers,Ay International Journal of Nursing Care 7, no.
: 79.
Volume 19.
Number 2.
March 2025 | Nur Hadi Ihsan.
Ihwan Agustono and Mochammad Eka Faturrahman Sufism offers several ideas that, when studied further, may provide an answer to this problem.
Shaykh Nawawi alBantaniAos nine records include the concept of zuhd.
7 Zuhd, according to Shaykh Nawawi, releases a person from dependency on Pleasure and despair are no longer based on worldly 8 As a result.
Shaykh NawawiAos concept of zuhd may hold the key to solving this problem.
The author is interested in Shaykh NawawiAos thoughts as a counterpoint to the shopaholic lifestyle for the following three main reasons: First, as a Nusantara well-known scholar.
Shaykh Nawawi contributed significantly to theological foundations and ethical norms in the scientific tradition in Indonesian Islamic boarding schools.
9 Various well-known Indonesian Muslim leaders were born under his guidance.
Furthermore.
Shaykh Nawawi is a scholar who makes significant contributions to the intellectual realm, both in Indonesia and worldwide.
His contributions to a variety of fields have been recognized, including Sufism.
Previously.
Egyptian intellectuals referred to him as AuSayyid ulama alH.
jAz,Ay meaning the leader of Hijaz scholars.
10 In addition, even though Shaykh Nawawi lived during the Dutch colonial period, his thoughts on zuhd, which evolved into a guide for seeing the world and its contents, may still be relevant and beneficial for addressing some of todayAos behavioral disorders.
Several additional variables influenced the decision to use the zuhd idea as well.
Initially.
Shaykh NawawiAos concept of zuhd was more extensive.
This is because the knowledge provided is similar to the terms tawakkal and ridA} .
Additionally.
Shaykh Nawawi believes that zuhd shares certain parallels with al-GhazaliAos model zuhd, implying strong scientific backgrounds between the two.
Following that.
Shaykh Nawawi outlined the particular steps required for obtaining this zuhd.
Shaykh NawawiAos publications provide practical procedures to accomplish this degree.
7 Mu.
ammad Nawaw al-JAw.
Salalim al-FudalAAo Sharh AoalA Mandzumat HidAyat al- AdhkiyAAo ilA T.
rq al-AwliyAAo (N.
: n.
, n.
), 20.
8 Ibid.
, 21.
9 Saifudin and Neni Triana.
AuPendidikan Islam.
Hukum Islam dan Tasawuf Pemikiran Syekh Nawawi Al-Bantani,Ay MauAoizah: Jurnal Kajian Keislaman 13, no.
: 53-65.
10 Subaidi et al.
AuSheikh Nawawi Al-JawiAos Sufism Thoughts of the Book MarEqil AoUbdyah,Ay Religia: Jurnal Ilmu-Ilmu Keislaman 26, no.
: 76Ae91.
236 | Islamica: Jurnal Studi Keislaman Shaykh Nawawi al-Bantani on Zuhd Several pieces of research on Shaykh NawawiAos views and work as NusantaraAos great scholar appear throughout the authorAos research on him.
Two of the published studies are about his role in promoting Islam throughout NusantaraAos archipelago.
11 Then there are six articles concerning his views on Islamic disciplines, including jurisprudence,12 tafsr,13 and h.
14 Additionally, there are three articles about this topic, particularly in Shaykh NawawiAos Sufi The issue highlighted was the link between Sufism and jurisprudence,15 followed by Sufi substance in his tafsr16 and talks about maqAmAt, according to Shaykh Nawawi.
This study employs a qualitative literature-based approach, utilizing documentation procedures to collect materials and data from a range of primary and secondary sources.
18 Primary sources in11 Moh Abid Mabrur.
AuPengaruh Karya Syekh Nawawi Al-Bantani dalam Tradisi Kajian Kitab Kuning (Kitab Klasi.
di Pesantren Buntet,Ay Tamaddun: Jurnal Sejarah dan Kebudayaan Islam 1, no.
Mamat Slamet Burhanuddin.
AuK.
Nawawi Banten .
1314/1.
Akar Tradisi Keintelektualan NU,Ay MIQOT:
Jurnal Ilmu-Ilmu Keislaman 34, no.
: 121-140.
12 Suwarjin.
AuTransformasi Pemikian Hukum Keluarga islam Syekh Nawawi alBantani ke dalam Kompilasi Hukum Islam,Ay Qiyas: Jurnal Hukum Islam dan Peradilan 5 .
Khusaeri.
AuPemikiran Syekh Nawawi al-bantani dalam Bidang Hukum Islam (Tentang Taklif Dan Mukala.
,Ay Al-AAoraf: Jurnal Pemikiran Islam dan Filsafat 11, no.
: 15-35.
13 Anas Mujahiddin and Muhammad Asror.
AuTelaah Tafsir Marah Labid Karya Nawawi Al-Bantani,Ay Ulumul QurAoan: Jurnal Kajian Ilmu Al-QurAoan dan Tafsir 1, no.
Tsalis Muttaqin.
AuKhazanah Tafsir Nusantara: Kajian atas Penafsiran Nawawi Banten terhadap Surah al-Fatihah dalam Marah Labid,Ay MAGHZA:
Jurnal Ilmu Al-QurAoan Dan Tafsir 2, no.
: 85-92.
Robby Zidni Ilman.
AuMenajwab Kontroversi Tafsir Murah Labib Ke-Nusantara: Analisis Kritis Kitab Magnumopus Syaikh Nawawi al-Bantani,Ay Kontemplasi 7, no.
: 299336.
14 Arwansyah Kirin.
Siti Marpuah, and Muhammad Masruri.
AuHadis DaAoif dan MawduAo dalam Kitab NasaAoih al-AoIbad oleh Nawawi banten: Analisa terhadap Konten Hadis,Ay Hudan Linnas: Jurnal Ilmu Sosial dan Humaniora 2, no.
: 119.
15 Suwarjin.
AuTransformasi Pemikian Hukum Keluarga islam Syekh Nawawi alBantani ke dalam Kompilasi Hukum Islam.
Ay 16 Kartubi.
AuPemikiran Tasawuf Syekh Nawawi Banten Dalam Tafsir Marah Labid,Ay Kontekstualita: Jurnal Penelitian Sosial Keagamaan 22, no.
: 76-93.
17 Eko Zulfikar.
AuKhazanah Tasawuf Nusantara: Telaah atas Pemikiran Maqamat Tasawuf Nawawi Al-Bantani dalam Kitab Salalim Al-FudhalaAo,Ay Spiritualita 4, no.
18 Kaelan.
Metode Penelitian Kualitatif Bidang Filsafat (Yogyakarta: Paradigma, 2.
, 4.
Volume 19.
Number 2.
March 2025 | Nur Hadi Ihsan.
Ihwan Agustono and Mochammad Eka Faturrahman clude Shaykh NawawiAos publications, such as QAmiAo al-T.
gyAn AoalA Man.
mat ShuAoab al-mAn.
Na.
AAoi.
al-AoIbAd.
Tanq.
al-Qawl al-H.
thth Shar.
al-Man.
mat al-AdhkiyA.
Mis.
al-Zu{ lam AoalA al-Nahj al-Atam f Tabwb al-Hi{ kam.
MarAq al-AoUbdyah, and Shar.
al-BidAyat alHidAyah.
While not all of these works specifically focus on Sufism, they discuss zuhd and related topics.
Secondary sources, including major Sufi texts, further enrich the research.
The gathered information is analyzed using an analytical-descriptive method to interpret Shaykh NawawiAos Sufi views, particularly his concept of zuhd as a therapeutic approach to mitigating shopaholic behavior and its relevance in contemporary society.
Despite the extensive scholarship on Shaykh Nawawi alBantaniAos contributions to Sufism, there remains a lack of comprehensive studies examining his concept of zuhd in the context of compulsive shopping behavior.
As consumerism and materialistic tendencies increasingly shape modern lifestyles, shopaholism has emerged as a psychological and social concern.
However, existing literature has not explored zuhd as a potential therapeutic approach to mitigating excessive consumption.
20 This study aims to address this gap by analyzing Shaykh NawawiAos perspectives on zuhd and its applicability in fostering financial discipline and psychological well-being in the contemporary era.
A Brief Biography of Shaykh Nawawi Al-Bantani Ab AoAbd al-MuAo.
Mu.
ammad Nawaw b.
AoUmar al-JAw alBantan al-Tanar,21 or more famously Shaykh Nawawi al-Bantani, was one of the most prominent scholars of NusantaraAos archipelago in the 19th century.
He was born in Tanara, a sub-district in the city of Banten, in 1815 and died in 1897 at the age of 84 years.
19 Feny Rita Fiantika et al.
Metodologi Penelitian Kualitatif (Padang: Global Ekseku- tif Teknologi, 2.
, 2.
20 Nur Syam and Wahyu Ilaihi.
AuInstitution of Islam Java: Coastal Islam.
Local Culture, and the Role of Sufism,Ay Islamica: Jurnal Studi Keislaman 17, no.
21 Khusaeri.
AuPemikiran Syekh Nawawi al-Bantani dalam Bidang Hukum Islam (Tentang Taklif dan Mukala.
Ay 22 Mamat S.
Burhanuddin.
Muh.
Syamsuddin, and Saifuddin Zuhri Qudsy.
AuKajian Kontemporer Terhadap Karya Nawawi Al-Bantani,Ay Dinika: Academic Journal of Islamic Studies 4, no.
: 83-102.
238 | Islamica: Jurnal Studi Keislaman Shaykh Nawawi al-Bantani on Zuhd His father.
KH.
Umar was a dynamic ulama who came from a religiously orthodox family.
His mother.
Zubaidah, was a housewife, but she was regarded as effective in teaching her children, all of whom went on to become recognized religious leaders.
The genealogy of Shaykh Nawawi is also connected to Sunan Gunung Djati, who later reached the Prophet Mu.
ammad through the path of ImAm H.
23 It can be said that Shaykh Nawawi represents the descendants of scholars as well as nobles.
Shaykh NawawiAos journey in studying began at home, where he studied religion with his father and several scholars in the Banten area as well as Purwakarta.
As a teenager.
Shaykh Nawawi performed Hajj and lived in Mecca for three years.
He then returned to Indonesia, where he assisted his father in teaching.
However, pressure from the Dutch ruler made Shaykh Nawawi feel that the condition of the archipelago was not conducive, so he decided to return to Mecca and settle there.
24 Shaykh Nawawi was popular as a person who thirsted for knowledge and took it from many teachers so that he became a complete scholar both in memorization and understanding.
Among his teachers were Ahmad al-Nahrawi.
Ahmad Dimyati, and Hasbullah.
In addition to studying in Mecca.
Shaykh Nawawi also made several trips to Egypt and the Levant to study with great scholars.
Shaykh NawawiAos lifetime revolved around learning, teaching, publishing, and worshipping the God alone.
Shaykh Nawawi was also known in Mecca as Aual-BantanAy or Aual-JAw,Ay according to his written works.
Nawawi was originally from Banten, which was stated by Aual-Bantan,Ay while the mention of Aual-JAwAy denotes someone from Java, a nickname attributed to archipelago immigrants.
At the time, the word AuIndonesiaAy was Shaykh Nawawi subsequently received the honorary title AuSayyid H.
jAz,Ay which translates as the authority of Muslim academics from Saudi ArabiaAos area, which encompasses Mecca, 23 Aan Parhani.
AuMetode Penafsiran Syekh Nawawi Al-Bantani Dalam Tafsir Marah Labid,Ay Tafsere 1, no.
: 1-22.
24 Kambali Zutas.
AuLiteracy Tradition in Islamic Education in Colonial Period,Ay Al-Hayat: Journal of Islamic Education 1, no.
: 16-31.
25 Abdullah Mirdad, al-Mukhtasa } r min KitAb al-Nashr wa al-Zu{ hr f TarAjim Afad.
l Makkah (Jeddah: AoAlam al-MaAorifah, 1.
, 504.
Volume 19.
Number 2.
March 2025 | Nur Hadi Ihsan.
Ihwan Agustono and Mochammad Eka Faturrahman Jeddah, and Medina.
Today, he is commonly referred to as Shaykh Nawawi in the Indonesian Islamic boarding school tradition.
As a scholar.
Shaykh Nawawi was one of the most prolific His works range from brief writings in the form of worship procedures to essays in the form of QurAoAnic exegesis.
Among his writings in the field of jurisprudence are Sullam alMunAjAh Shar.
Safnat al-Sa{ lAh.
Bahjat al-WasAAoil bi Shar.
al-MasAAoil AoalA al-RisAlat al-JAmiAoah.
KAshifat al-SajA Shar.
Safnat al-NajA.
NihAyat al-Zayn Shar.
Qurrat al-AoAyn, and al-ThimAr al-YAniAoah Shar.
al-RiyA.
al-BadAoah.
Then, in the field of taw.
d, he wrote several books, including Shar.
TjAn al-SarAr AoalA RisAlat al-BAjr f al-Tawhd.
QAmiAo al-Tu{ ghyAn AoalA Man.
mAt ShuAoab al-mAn, and Qat.
al-Ghayth f Shar.
MasAAoil Ab al-Layth.
There are also his works in Arabic grammar .
ahw } ), namely al-RiyA.
al-Faulyah.
Kashf al-Mar.
yah, and al-Fu.
al-YAqtyah.
While in the science of history .
Ark.
Nawawi also gave birth to several works, including al-Ibrz al-ZAn f Mawlid SayyidinA.
Fat.
al-Sa{ mad Shar.
AoalA Mawlid al-Nabaw, and Bughyat al-AnAm.
Furthermore, in the field of interpretation, namely.
Tafsr al-Munr li MaAoAlim al-Tanzl.
Furthermore, in the field of H.
dth, he wrote NasA} Aoi.
al-AoIbAd f BayAn AlfAz,} MunabbihAt AoalA al-IstiAodAd li Yawm alMaAoAd.
Tanq.
al-Qawl al-Ha{ thth bi Shar.
LubAb al-Ha{ dth.
Finally, in Sufism, he has several works, namely SalAlim al-Fud.
lAAo Shar.
Aoala Man.
mAt al-AdhkiyA.
Mis.
al-Zu{ lam AoalA al-Nahj al-Atam f Tabwb al-Hi{ kam, and MarAqi al-AoUbdyah Shar.
AoalA BidAyat al-HidAyah.
total, then his works can reach 115 books in various disciplines.
Thus, it can be said that he was a prolific and multi-disciplinary scholar .
He has a large number of students in addition to his numerous works.
He taught at home and had around 200 students.
Regardless of how many students he taught.
Shaykh Nawawi remained modest.
His students from Indonesia were Khalil Bangkalan.
Hasyim AsyAoari.
Tubagus Asnawi, and Asnawi Kudus.
Shaykh 26 Ahmad Sanusi.
AuThe Contributions of Nawawi Al-Bantani In the Develop- ment of National Law of Indonesia,Ay Al-AoAdalah 15, no.
: 415-436.
27 Muttaqin.
AuKhazanah Tafsir Nusantara.
Ay 28 Arwansyah and Faisal Ahmad Shah.
AuPeran Syaikh Nawawi Al-Bantani Dalam Penyebaran Islam di Nusantara,Ay Kontekstualita 30, no.
: 69-87.
240 | Islamica: Jurnal Studi Keislaman Shaykh Nawawi al-Bantani on Zuhd NawawiAos work spread throughout Indonesia and the Islamic world thanks to their efforts.
The Concept of Zuhd.
Shaykh NawawiAos Perspective Definition of Zuhd The word zuhd is not a word that is often used in everyday therefore, there needs to be an explanation regarding the definition of zuhd so that it can be understood accurately.
The word AozuhdAo itself has Arabic roots, consisting of the words zay (A)A, haAo (A)NA, and dal (A )Awhich are interpreted by Zayn al-Dn al-RAz as antonyms of love .
dd al-raghba.
Murta.
A Zubayd, in addition to interpreting it as the antonym of love, also interpreted it as abandonment or denial .
arak wa aAora.
Aoan.
Ibn FAris states that zuhd has an origin that denotes something little .
illat al-shayA.
30 Thus, linguistically, zuhd in Arabic denotes at least three meanings.
Firstly, the antonym of love.
secondly, abandoning or rejecting something.
and third, something little.
Then, regarding zuhd in terms of terminology, some Sufis have But if they are to be grouped, they are globally divided into two.
First, it defines zuhd through its purpose.
The Sufis, who belong to the first group, put the formula of zuhd as a form of pleasure, tawakkal, and not much hope for the world.
The second group, on the other hand, describes it through the behavior of a zahid to achieve his goals and how they behave towards the SufyAn al-Thawr and A.
mad b.
nbAl are Sufis from the first group.
According to them, zuhd is the absence of wishful thinking about the world.
On the other hand.
Ibn MubArak de- 29 M.
Afiqul Adib.
AuSyekh Nawawi Al-Bantani: Kajian Pemikiran Pendidikan Islam Dan Relevansinya di Abad-21,Ay Al Qalam: Jurnal Ilmiah Keagamaan dan Kemasyarakatan 16, no.
: 444-466.
30 Ibn FAris.
MuAojam MaqAyis al-Lughah, vol.
3 (Beirut: DAr al-Fikr, 1.
, 30.
31 Leah Kinberg.
AuWhat Is Meant by Zuhd,Ay Studia Islamica, no.
: 27-44.
Volume 19.
Number 2.
March 2025 | Nur Hadi Ihsan.
Ihwan Agustono and Mochammad Eka Faturrahman scribed zuhd as faith in the God along with poverty,32 while Fu.
ayl AoIyA.
said that the root of zuhd is gladness in the God.
While al-GhazAl interprets zuhd more globally, he defined it as a change in love or inclination towards something better than him.
In his explanation, al-GhazAl said that zuhd over the world means changing the tendency towards it and replacing it with a tendency towards a better afterlife.
34 Al-GhazAlAos views on zuhd were later followed by al-DhimyA.
35 This second view ultimately makes someone who has a zuhd nature naturally have less wishful thinking towards the world and focus more on pursuing the afterlife.
Fethullah Gulen, one of the contemporary Sufi scholars, explained that zuhd is the abandonment of the world with its enjoyment and resistance to bodily tendencies.
36 Although there are differences in understanding and focal points, all Sufi scholars in the first group do not come from the three points of the formulation They all interpret zuhd as a form of pleasure, tawakkal, and shortening of the world.
One of the Sufi scholars who belongs to the second group is al-Bayhaq, when referring to zuhd, he refers to an athar from Ibn AoAbbAs, who said: AuZuhd is when your heart is not fixated on the things of the world and does not expect the things that are missing from it.
Ay37 According to al-Bayhaq, zuhd signifies a consistent state of the soul and is not affected by the world.
For him, zAhidAos heart must be empty of hope for the world.
Then, according to Zak IbrAhm, zuhd is a condition where a person puts the world only in his hands, not in his heart.
Thus.
IbrAhm illustrates that a zAhid is not those who do not enjoy the world but still takes things that are lawful by the God Almighty as AoAbd al-Karm al-Qushayr, al-RisAlat al-Qushairyah (Kairo: DAr al-MaAoArif, ), 241.
33 Ibn Qutaybah.
AoUyn al-AkhbAr, vol.
2 (Beirut: DAr al-Kutub al-AoIlmyah, 1.
34 al-GhazAl.
Ihy } AAo AoUlm al-Dn (Beirut: DAr al-MaAorifah, n.
), 216-217.
35 al-DimyA.
KifAyat al-AtqiyAAo wa Minhaj al-As.
iyAAo Shar.
Manz } mAt HidAyat alAdhkiyAAo ilA Ta{ rq al-AwliyAAo (N.
: n.
, n.
), 20.
36 Fethullah Gylen.
AuZuhud,Ay September 07, 2015, https://fgulen.
com/id/karya -karya/tasawuf/zuhud .
ccessed August 27, 2.
37 al-Bayhaq.
KitAb al-Zuhd al-Kabr (Beirut: MuAoassasat al-Kutub al-ThaqAfyah, 1.
, 61.
242 | Islamica: Jurnal Studi Keislaman Shaykh Nawawi al-Bantani on Zuhd long as they do not hinder him from the God.
38 Thus, both alBayhaq and IbrAhm have similarities in interpreting zuhd, which is the condition of the heart that is empty of the world.
There are also some scholars, such as Na.
r al-Dn Awi.
ah, who say that the meaning of zuhd can be drawn from the word itself.
Zay (A )Ameans to renounce luxury .
ark al-zna.
, haAo (A )NAAsignifies to renounce lust .
ark al-hawA), and finally dal (A )Asignifies leaving the world .
ark al-dunyA)).
39 Although different in delivery, the whole second group has a common thread, namely that a zahid always sees the world as something small and so does not turn to it.
Their hearts are clean from all the affairs of the world and are always filled with affairs towards the God and the Hereafter.
Shaykh Nawawi himself interpreted zuhd as an attitude in which he considered that everything in the grasp of humans was not considered more reliable than what was on the side of the God.
Zuhd, according to Shaykh Nawawi, does not mean abandoning halal things or wasting property, but an attitude to always feel sufficient with the sustenance shared by the God.
and not the slightest expectation of sustenance owned by others.
40 From this, it can be concluded that Shaykh Nawawi belongs to the first group of Sufi scholars, who tend to define zuhd as a pleasure and tawakkal as what the God gives.
Characteristics and Objectives of Zuhd Shaykh Nawawi emphasized that zuhd is a form of patience.
Patience is essentially a broad circle that includes several principles.
In simple terms, patience can be categorized into two categories:
physical and psychological.
In terms of the physical, patience is described as the ability to cope with stresses on the body through actions and emotions.
Patience in the psychological field is divided into several branches and identified, such as Aoiffah, which means patience in suppressing digestive and sexual shahwat.
qanAAoah, which is described as patience for only a small quantity of food.
38 Mu.
ammad Zak IbrAhm.
Abjadyah al-Tasawwuf al-IslAm BaAoad Ma Lahu wa Ma AoAlayh (Kairo: MuAoassasat AoI.
yAAo al-TurAth al-S.
(N.
: n.
, n.
), 26.
39 Mu.
ammad Na.
r al-Dn Awi.
Fa.
l al-Khi.
Ab f al-Zuhd wa al-RaqAAoiq wa alAdab, vol.
5 (N.
: n.
, n.
), 484.
40 Mu.
ammad Nawaw al-JAw.
KAshifat al-SajA Shar.
Safnat al-NajA (Surabaya:
Toko Kitab Al-Hidayah, n.
), 15.
Volume 19.
Number 2.
March 2025 | Nur Hadi Ihsan.
Ihwan Agustono and Mochammad Eka Faturrahman and furthermore.
Zuhd also belongs to the second branch, which is defined as patience in the face of overwhelming desires.
That is, zuhd is a condition where a person only takes something limited to his needs and does not exceed the limit.
Shaykh NawawiAos explanation above is in line with al-GhazaliAos explanation when explaining the virtue of patience, which is half faith.
42 From this, it can be concluded that Shaykh Nawawi, in describing the characteristics of zuhd, drew inspiration from al-Ghazali.
Shaykh Nawawi then observes that those who have acquired the level of zuhd have at least three personality characteristics.
First, they are neither pleased with what they have gained nor are they concerned and saddened when they lose something.
On the contrary, those who feel annoyed as soon as they receive an award are thankful when they lose it.
In addition, always remain constant and unaffected by insults or accolades.
Zuhd towards money, as well as status, is one of the two qualities listed above.
Furthermore, their happiness comes from loyalty to the God.
43 Thus, the person who achieves zuhd must empty his heart of materialistic concerns and fill it with loyalty to the God.
Figure 1.
The Characteristics of Zuhd According to Shaykh Nawawi In addition.
Shaykh Nawawi demonstrated that zuhd attempts ways of protecting oneself from numerous illnesses resulting from loving the world, which would eventually reduce sincerity in giving 41 Mu.
ammad Nawaw al-JAw.
Sharh QAmiAo al-TughyAn AoalA Manzmat ShuAoab al- mAn (Surabaya: DAr al-AoAbidn, n.
), 14.
42 al-GhazAl.
yAAo AoUlm al-Dn, vol.
4, 66.
43 al-JAw.
Salalim al-Fuda } lAAo Shar.
AoalA Mand.
umat HidAyat al-AdhkiyAAo ilA T.
rq alAwliyAAo, 21.
244 | Islamica: Jurnal Studi Keislaman Shaykh Nawawi al-Bantani on Zuhd to others.
Various disorders can be driven by riyAAo, or a hunger for the attention of human beings and the enjoyment of the world, which alters deeds.
44 As a consequence, zuhd serves to preserve the excellence of practice from external forces that could potentially destroy it.
Furthermore.
Shaykh Nawawi stated that valuing the world is the source of all wrongdoing.
This is because when a person adores the world, he becomes imprisoned in shubhah and eventually falls into makrh to h.
rAm.
45 Holding the essence of zuhd, which is the opposition to enjoying the world, enables one to escape the fundamental cause of sorrow despite walking on the root of virtue.
Zuhd also promotes mental and physical well-being.
This is because admiring the world causes depression and anxiety.
Their experiences are similar to those of a drunk or drowning person who is unable to find his way out.
46 According to Shaykh Nawawi, individuals who seek peace through greed will only discover the zuhd of the world.
47 In simple terms, zuhdAos purpose is to assist people to prevent falling into the trap of blaming and to achieve peacefulness in every aspect of their lives.
The Levels of Zuhd Shaykh Nawawi presents T.
rq al-AwliyAAo .
he Way of the Guardian.
as nine testaments for those pursuing to reach the God,48 different from other Sufi figures who use maqAmAt to express a servantAos position in worship and riyAdah.
49 The nine testaments begin with forgiveness and finish with the fulfilment of The last six in sequence are qanAAoah, zuhd, understanding the 44 Mu.
ammad Nawaw al-JAw.
MisbAh al-Zulam AoalA al-Nahj al-Atam f Tabwb al- H.
kam (N.
: DAr al-H.
kmah, n.
), 61.
45 Mu.
ammad Nawaw al-JAw.
Shar.
MarAq al-AoUbdyah AoalA Matn BidAyat alHidAyah (Surabaya: Toko Kitab Al-Hidayah, n.
), 84.
46 al-JAw.
Salalim al-Fuda } lAAo Shar.
AoalA Mandz.
mat HidAyat al-AdhkiyAAo ilA Ta{ rq alAwliyAAo, 21-22.
47 Mu.
ammad Nawaw al-JAw.
Shar.
NasA } Aoi.
al-AoIbAd AoalA al-MunabihAt AoalA alIstiAodAd li Yawm al-MaAoAd (N.
: DAr I.
yAAo al-Kutub al-AoArabyah, n.
), 73.
48 al-JAw.
Salalim al-Fuda } lAAo Shar.
AoalA Mandz.
mat HidAyat al-AdhkiyAAo ilA Ta{ rq alAwliyAAo, 14.
49 Aris Priyanto and Harapandi Dahri.
AuKonsep Maqamat Menurut Syekh Nawawi Al-Bantani Dalam Kitab Salalim Al-Fudala,Ay Jousip: Journal of Sufism and Psychotherapy 1, no.
: 32-50.
Volume 19.
Number 2.
March 2025 | Nur Hadi Ihsan.
Ihwan Agustono and Mochammad Eka Faturrahman teachings of sharia, following the ProphetAos sunnah, tawakkal, sincerity, and uzlah.
50 Zuhd was the initial three of the nine wills that had to be created.
Just as virtually all Sufi scholars consider repentance to be a maqamat that must be departed through every sAlik,51 the majority of Sufi scholars regard zuhd as one of their stages in reaching the God.
Ab Na.
r al-SarrAj included zuhd in his seven maqAmAt,52 alQushayr in his six maqAmAt,53 and al-GhazAl in his five maqAmAt.
As stated by Shaykh Nawawi, the patience of a zAhid comes after that of believers .
l-s.
and those who repent .
l-tAAoib.
Shaykh Nawawi describes zuhd .
l-zAhid.
as patience with happiness for what one has.
Concerning the degree of zuhd itself.
Shaykh Nawawi merely argues that the highest level of zuhd is to see the earth and its whole as dwarfish and contemptible.
ZAhid senses no value in the therefore, he is neither pleased nor sad, regardless of the Zuhd forced them to accept a small sum in exchange for allegiance to the God and to focus on God and the Hereafter.
56 In short, the highest peak of zuhd, according to Shaykh Nawawi, is the condition of consciousness in which a zAhid no longer values the world and considers the God and the Hereafter as the ultimate destination.
Al-GhazAl agreed with Shaykh Nawawi on the peak of the state of zuhd.
He continued further to say that during the highest point of zuhd, one leaves the world the same way as one leaves Asyari Hasan.
AuRelevansi Pemikiran Tasawuf Syekh Nawawi Al Bantani dengan Ekonomi Islam,Ay Syifa Al-Qulub: Jurnal Studi Psikoterapi Sufistik 6, no.
: 125-138.
51 Erwin.
AuKonsep Tobat Menurut Imam Al-Qusyairi,Ay Gunung Djati Conference Series 23 .
: 893-913.
Retrieved from https://conferences.
id/gdcs .
ccessed August 27, 2.
52 Seyyed Hossein Nasr.
Tasawuf Dulu dan Sekarang (Yogyakarta: Ircisod, 2.
, 53 Ahmad Subakir.
Pemikiran Tasawuf Imam Qusyairi (Depok: Raja Grafindo Persada, 2.
, 52.
54 Adib AoAunillah Fasya.
AuKonsep Tasawuf Menurut Imam Ghazali,Ay Jousip: Journal of Sufism and Psychotherapy 2, no.
: 153-166.
55 Mu.
ammad Nawaw al-JAw.
Bahjat al-WasAAoil bi Shar.
MasAAoil (Kairo: Ma.
baAoah al-Bab al-H.
lab, 1.
, 33.
56 al-JAw.
Salalim al-Fuda } lAAo Shar.
AoalA Mandz.
mat HidAyat al-AdhkiyAAo ilA Ta{ rq alAwliyAAo, 20.
246 | Islamica: Jurnal Studi Keislaman Shaykh Nawawi al-Bantani on Zuhd pottery for jewels.
He also presented two layers below him.
First, there is the fundamental level of zuhd, in which oneAos mental state is still predisposed toward enjoyment of the world, but one makes an effort to oppose and overcome that propensity.
Second, the middle degree of zuhd occurs when the heart loses interest in the world in favor of something more important.
That is, the person still perceives the earth as valuable but not superior to the hereafter.
57 Al-GhazAl compared him to a person who gave up one dirham for two dirhams.
In line with Shaykh Nawawi and al-GhazAl.
AoAbd al-QAdir alJlAn also placed such zuhd as the highest level of zuhd and referred to it as zuhd h.
The difference is that al-JlAn only limited zuhd to two levels.
The latter level is called zuhd .
r, which is defined as the rejection of the world, but the heart still has the desire to possess it.
Shaykh Nawawi further split the zuhd according to what was left behind.
The first is the zuhd of the Aoarifn, which is defined as reducing something that is considered halal based on necessities.
Shaykh NawawiAos notion refers to zuhd.
The second is zuhd layman, which means to abandon all that is haram.
This second zuhd is obligatory for everyone, without exception.
60 This degree of zuhd shares commonalities with Ahmad Bin HanbalAos presentation.
The difference is that he separated it into three halves.
Shaykh NawawiAos Aoarifn has a second-degree zuhd, known as the zuhd of unique individuals .
l-khawA.
} .
And he placed the zuhd of the Aoarifn at the top of the zuhd level, which is interpreted as being described as abandoning all things that occupy or distance themselves from the God.
57 Ratna Dewi.
AuKonsep Zuhud Pada Ajaran Tasawuf dalam Kehidupan Santri pada Pondok Pesantren,Ay Mawaizh: Jurnal Dakwah dan Pengembangan Sosial Kemanusiaan 12, no.
: 122-142.
58 al-GhazAl.
Ihy } AAo AoUlm al-Dn, 225.
59 Muhammad Hafiun.
AuZuhud dalam Ajaran Tasawuf,Ay Hisbah: Jurnal Bimbingan Konseling dan Dakwah Islam 14, no.
: 77-93.
60 al-JAw.
Shar.
QAmiAo al-Tu { ghyAn AoalA Man.
mat ShuAoab al-mAn, 14.
61 Ibn Qayyim al-Jawzyah.
MadArij al-SAlikn (Beirut: DAr al-Kutub al-AoArab, 1.
, 14.
Volume 19.
Number 2.
March 2025 | Nur Hadi Ihsan.
Ihwan Agustono and Mochammad Eka Faturrahman Approaches to Reach Zuhd Shaykh NawawiAos writings contained multiple recommendations for achieving zuhd.
According to Shaykh NawawiAos book NasA} Aoi.
al-AoIbAd, there are several approaches to obtaining the maqAm of zuhd, including:
From IbrAhm b.
Adham when he was asked.
AuHow did you get zuhd?Ay He replied.
AuWith three things.
First.
I saw the grave so deserted when I had no companion.
I saw a road so far away that I had no provisions.
and third.
I saw the Almighty being a judge, but I had no argument.
From the words above, it can be concluded that zuhd can be achieved through three things: first, remembering death and the Second, considering that the afterlife realm is so long again eternal.
Third, remember the day of reckoning on which the God Almighty will reward every creature according to their practices.
Additionally, remembering the three substances mentioned above.
Shaykh Nawawi provided actual approaches to achieving the zuhd.
He said that zuhd has five habits: believe in the God, the One True God.
give kindness to creatures.
be honest in charity.
oppose despotic.
and do conviction on all that has been acquired.
Then Shaykh Nawawi added that zuhd can also be attained by abandoning h.
rAm matters, both big and small, fulfilling all obligations, both simple and difficult, and ignoring the world and its contents, whether much or little.
64 In addition to relinquishing the haram triggers, the Sufis decided to leave anything that raised worries concerning h.
lAl and h.
rAm.
According to Shaykh NawawiAos book MarAq al-AoUbdyah, sitting alongside zAhid improves the quality of the zuhd.
Shaykh Nawawi further cautioned about relating to greedy people, comparing them to deadly poisons.
66 With the above explanation, it is possible 62 al-JAw.
Sharh NasAAoih al-AoIbAd AoalA al-MunabihAt AoalA al-IstiAodAd li Yawm al-MaAoAd, 63 Ibid.
, 40.
64 Ibid.
, 15.
65 Yedi Supriadi.
AuDzikir.
Spiritualitas Dan Intuisi: Studi Tentang Pembentukan Jati Diri di Majelis Dzikir Rijalullah Majalengka,Ay Irsyad: Jurnal Bimbingan.
Penyuluhan.
Konseling, dan Psikoterapi Islam 8, no.
: 235-254.
66 al-JAw.
Shar.
MarAq al-AoUbdyah AoalA Matn BidAyat al-HidAyah, 92.
248 | Islamica: Jurnal Studi Keislaman Shaykh Nawawi al-Bantani on Zuhd to assume that people who go through the hallways of zuhd will develop at least four aspects of their spirituality.
First, be conscious of the worldAos temporal reality.
Second, concentrate on the business of the hereafter.
Third, submit only to the God.
Fourth, follow all sharAoah-compliant practices and avoid those who dispute him or his offenders.
Figure 2.
Steps for Gaining Zuhd according to Shaykh Nawawi Zuhd: A Solution for Avoiding Shopaholic Behaviors Shopaholic behavior, characterized by compulsive spending on unnecessary items, is often driven by the consumerist culture that emerged alongside capitalism.
This phenomenon is not just an economic issue but also a psychological and social one.
67 Industrial globalization continues to modify consumer goods to maintain public interest in material consumption, making shopaholism a byproduct of an industry designed to encourage excessive spending.
Various factors contribute to shopaholism.
Internally, shopaholics often struggle with insecurity and low self-esteem, using shopping as a coping mechanism.
The fleeting satisfaction derived from purchases temporarily alleviates anxiety.
Family upbringing plays a crucial role, as parents with poor financial discipline may unintentionally instill a consumptive mindset in their children, 67 Daud Abdul-Fattah Batchelor.
AuReducing Wasteful Consumption Towards Sustainability by Waste Avoidance Using Self-Improvement (Tazkiya.
and Contentment (QanaAoa.
Approaches,Ay in Islamic Perspectives on Science and Technology (Singapore: Springer Singapore, 2.
, 6.
Volume 19.
Number 2.
March 2025 | Nur Hadi Ihsan.
Ihwan Agustono and Mochammad Eka Faturrahman leading them to associate material wealth with happiness.
Social influence is another significant factor.
exposure to peers who frequently shop can create pressure to conform and maintain status by acquiring similar possessions.
The long-term consequences of shopaholism are profound.
Financial instability is a primary repercussion, as many shopaholics accumulate debt to sustain their spending habits.
Beyond financial consequences, this behavior fosters a materialistic mentality that equates happiness with luxury and high-value items.
Over time, individuals may develop chronic dissatisfaction, anxiety, and even depression, becoming trapped in a relentless cycle of consumerism.
69 On a societal level, excessive spending contributes to social inequality, reinforcing wealth-based hierarchies.
Environmentally, rampant consumption accelerates global warming, biodiversity loss, and pollution, further exacerbating the planetAos ecological crisis.
In light of the severe implications of shopaholism, the Islamic concept of zuhd, as articulated by Shaykh Nawawi, offers a viable Contrary to the misconception that zuhd requires total renunciation of worldly possessions.
Shaykh Nawawi advocates for a balanced approachAiengaging with material wealth without allowing it to dominate the heart.
He emphasizes that detachment from materialism fosters genuine inner peace, in contrast to the fleeting gratification offered by consumerism.
Zuhd offers a concrete mechanism to counter excessive consumerism in the modern era.
One critical aspect of zuhd is the promotion of mindful consumption.
This approach encourages individuals to assess their needs critically, avoiding impulsive purchases and focusing on acquiring only what is essential.
By adopting this principle, individuals can break free from the cycle of Husainatul Jazilah and Siti Azizah.
AuOnline Shop dan Tren Gaya Hidup Shopaholic di Kalangan Mahasiswi,Ay The Sociology of Islam 5, no.
: 1-20.
69 Gloria A.
Makalew.
Olga Rorintulus, and Sarah Kamagi.
AuThe Shopaholic Lifestyle in Sophie KinsellaAos The Secret Dramworld of a Shopaholic,Ay JoTELL:
Journal of Teaching English.
Linguistics, and Literature 1, no.
: 235Ae39.
70 Batchelor.
AuReducing Wasteful Consumption Towards Sustainability by Waste Avoidance Using Self-Improvement (Tazkiya.
and Contentment (QanaAoa.
Approaches.
Ay 71 al-JAw.
Salalim al-Fuda } lAAo Shar.
AoalA Mandz.
mat HidAyat al-AdhkiyAAo ilA Ta{ rq alAwliyAAo, 21.
250 | Islamica: Jurnal Studi Keislaman Shaykh Nawawi al-Bantani on Zuhd Financial responsibility also plays a pivotal role in zuhd, urging individuals to practice ethical spending and avoid wasteful expenditures.
The concept of wealth as a means, rather than an end, shifts the focus from material accumulation to fulfilling basic needs and contributing to charitable causes.
Additionally, zuhd challenges the notion that happiness is tied to material wealth.
Instead, it redirects individualsAo focus toward spiritual and intellectual enrichment, cultivating contentment that is independent of material possessions.
Shaykh Nawawi stresses that reliance on material goods for happiness is an unending pursuit, as desires are insatiable.
He encourages Muslims to prioritize their relationship with the God, engaging in worship and selfimprovement rather than seeking external validation through possessions.
73 By internalizing these values, individuals can experience a deeper sense of fulfillment that transcends the temporary satisfaction gained from consumption.
The influence of social networks and peer pressure is another critical factor addressed by zuhd.
Shaykh Nawawi acknowledges the power of social circles in shaping consumer behavior and advises against associating closely with those overly attached to worldly Instead, he recommends surrounding oneself with individuals who embody the principles of zuhd, as their influence can foster values of moderation and contentment.
By cultivating relationships with those who prioritize spiritual and moral growth over material accumulation, individuals can reinforce their commitment to a disciplined, purpose-driven lifestyle.
The absence of parental guidance in financial management should not be an excuse for unregulated spending.
Zuhd instills a sense of accountability regarding wealth, ensuring that resources are utilized in accordance with Sharia principles.
Islam prohibits extravagance and encourages balanced spending, emphasizing that financial stability is closely linked with ethical consumption.
On a broader societal scale, embracing zuhd can mitigate the negative effects of consumer culture.
Excessive consumption not only harms individuals but also exacerbates global economic dis72 Ibid.
, 20.
73 al-JAw.
Sharh NasAAoih al-AoIbAd AoalA al-MunabihAt AoalA al-IstiAodAd li Yawm al-MaAoAd, 74 al-JAw.
Shar.
MarAq al-AoUbdyah AoalA Matn BidAyat al-HidAyah, 92.
Volume 19.
Number 2.
March 2025 | Nur Hadi Ihsan.
Ihwan Agustono and Mochammad Eka Faturrahman By shifting the focus from material acquisition to spiritual growth and intellectual development, zuhd promotes a healthier economic model that prioritizes sustainability and social responsibility.
Shaykh Nawawi views wealth as a trust from the God, meant to be used for the collective good rather than personal indulgence.
This perspective aligns with contemporary calls for ethical consumerism, advocating for mindful spending to reduce environmental degradation.
Furthermore, zuhd challenges the widely held belief that material success equates to true happiness.
Shaykh Nawawi highlights that genuine fulfillment arises from devotion to the God and leading a meaningful life, rather than the relentless pursuit of possessions.
By embracing this perspective, individuals can free themselves from the pressures of consumerism and attain a more balanced, contented existence.
In addition to its spiritual benefits, zuhd serves as an antidote to the psychological distress associated with shopaholism.
Many shopaholics experience feelings of emptiness and dissatisfaction despite their material wealth.
This inner turmoil arises from misplaced priorities, where external validation becomes the primary source of self-worth.
Zuhd encourages individuals to seek contentment in simplicity, shifting their focus from transient pleasures to enduring spiritual well-being.
Beside that, the practice of zuhd promotes sustainable living, a crucial aspect in the context of overconsumption and environmental degradation.
In an era where consumerism threatens the planetAos resources, adopting a minimalist approach can significantly reduce waste and environmental harm.
By prioritizing necessity over luxury, individuals contribute to a more sustainable economy that benefits both present and future generations.
This aligns with Islamic teachings on stewardship .
over the Earth, emphasizing responsible consumption as a moral duty.
75 al-JAw.
Salalim al-FudalAAo Sharh AoalA Mandzumat HidAyat al-AdhkiyAAo ilA Tarq al- AwliyAAo, 21.
76 Ilham Defriono et al.
AuZuhd and Minimalism in a Consumerist Society: Exploring al-Ghazali and Fumio SasakiAos Thoughts,Ay PJRS: Peradaban Journal of Religion and Society 2, no.
: 151-163.
77 al-JAw.
Salalim al-Fuda } lAAo Shar.
AoalA Mandz.
mat HidAyat al-AdhkiyAAo ilA Ta{ rq alAwliyAAo, 20-21.
252 | Islamica: Jurnal Studi Keislaman Shaykh Nawawi al-Bantani on Zuhd Finally, the teachings of Shaykh Nawawi on zuhd provide a transformative framework for addressing shopaholic behaviors.
redefining success and happiness, individuals can break free from the constraints of materialism and embrace a more fulfilling existence centered on spiritual growth and social responsibility.
In a world dominated by consumerist values, zuhd offers a counternarrative that empowers individuals to regain control over their desires, prioritize meaningful engagements, and foster a more harmonious relationship with both society and the environment.
Conclusion In conclusion.
Shaykh NawawiAos concept of zuhd offers a helpful way to deal with the pressures of materialism in todayAos It teaches that true peace comes from focusing on spiritual growth rather than material possessions.
This is the opposite of the shopaholic lifestyle, where people often measure success by how many things they own.
Zuhd encourages people to find contentment by prioritizing faith, inner peace, and discipline over the pursuit of material wealth.
When dealing with excessive consumerism, zuhd offers a solution by helping people shift their attention from buying things to developing spiritual well-being.
While shopaholics often feel empty and anxious despite having many possessions, zuhd helps people find lasting happiness by focusing on spiritual fulfillment.
By reducing materialistic habits and emphasizing spiritual growth, zuhd provides a way to escape the cycle of consumerism and live a more balanced and meaningful life.
However, applying zuhd in modern society can be challenging.
In a world where consumerism is everywhere, it can be hard to break free from the pressure to buy things.
Advertisements, social media, and peer influence often make it difficult to resist the temptation of material goods.
Still, zuhd offers a powerful alternative by teaching that true happiness doesnAot come from material possessions but from inner peace and spiritual growth.
It calls for a shift away from focusing on what we own to focusing on what really 78 Ibid.
, 20.
Volume 19.
Number 2.
March 2025 | Nur Hadi Ihsan.
Ihwan Agustono and Mochammad Eka Faturrahman In the end, the teachings of Shaykh Nawawi on zuhd provide both a philosophical and practical answer to the problems caused by consumerism.
Although it may be difficult to fully embrace zuhd in todayAos world, its core ideasAiavoiding materialism, living ethically, and focusing on spiritual growthAioffer valuable guidance for people looking to live a more peaceful and purposeful life.
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